علق

The primary meanings are those given first above; the meanings that follow come from them.

on this sense Also: he had a hold on it; he had a concern in it.

Also written عَلِقَهُ, and بِهِ; maṣdar عُلُوقٌ and عَلَقٌ and عِلْقٌ [but see this below under عَلَقٌ] and عَلَاقَةٌ.

The one form is used in place of the other, in line with a saying of IAmb cited in art. ارى that تَعَلَّقْتُ فُلَانًا is for تعلّقت بِفُلَانٍ.

Like اعتلق [that is, اعتلقها and اعتلق بها], or اعتلقهُ, or اعتلق بِهِ and عُلِّقَهَا, from عَلَاقَةُ الحُبِّ and عُلِّقَ بِهَا. This last verb is more commonly transitive by itself.

El-Aashà says:

[I became attached to her by chance, and she became attached to a man other than me, and the man became attached to another woman, other than her].

See also another example, in a verse of 'Antarah cited under زَعَمَ. See also عَلَقٌ below.

Occurs in a tradition as meaning: he loved her, and was violently desirous of her.

Apparently this; or, in line with what follows, old age has had its effects. Said to an old man; in it معالق is the plural of مَعْلَقٌ.

Said of everything that has had its effect [so I here render وَقَعَ مَوْقِعَهُ, but see art. وقع].

Said of camels when they are at rest, or at ease, and their eyes are refreshed by the pasturage; it is a proverb, applied to people in the like condition through their means of subsistence.

The herbage meant is the رمرام; see مِرْسَاةٌ in art. رسو.

as though he clung to him.

It means لا يَلِيقُ بك. See art. ليق.

A rájiz says:

[Nughar (a species of bird) bending down their heads] applied themselves to coming to drink at my حوض [or watering-trough]: or, as some say, they liked it and came to it often.

Occurs in a tradition.

Like ما نَشِبْتُ. See art. نشب.

So عَلِقَ has two opposite meanings.

and for the second form. The trees meant are the عضاه.

Said of a camel; the trees are the عضاه. In one copy, and elsewhere, it is written يَعْلُقُ.

Said of camels.

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Lh: said of beasts.

As:.

Hence it is said in a tradition, أَرْوَاحُ الشُّهَدَآءِ فِى حَوَاصِلِ طَيْرٍ خُضْرٍ تَعْلُقُ مِنْ وَرَقِ الجَنَّةِ or مِنْ ثِمَارِ الجَنَّةِ, and, as some relate it, تَعْلَقُ [both meaning: the souls of the martyrs are in the crops of green birds that eat of the leaves, or fruits, of Paradise]; but the first relation is the one to follow, because the other requires one to say فِى ورق الجنّة [or فى ثمار الجنّة], though that is said to be the more common.

That is, of the عُلْقَة of the trees: the trees that remain in winter and on which the camels are fed until they reach the رَبِيع [meaning spring, or spring-herbage]; also تعلّقت..

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A metaphorical phrase, meaning that what is planted becomes changed because it increases and rises when it clings to the earth and germinates.

The leech is the العَلَقَةُ.

Passive in form; so Lth, in explaining the ism mafʿūl مَعْلُوقٌ. The leeches are عَلَق.

Like عُنِىَ, used in this sense of a man and of a beast.

عَالَقْتُ فُلَانًا فَعَلَقْتُهُ: see form 3.

The primary meanings are those given above; the meanings that follow come from them.

See art. دبر.

From the story of Umm-Zara: he leaves me like something suspended, neither kept nor divorced.

Similar to this is the phrase تَعْلِيقُ أَفْعَالِ القُلُوبِ, the suspending of the verbs that signify operations of the mind from governing, in the letter but not in the meaning: see مُعَلَّقٌ.

That is, they made a hole through it and left it مُعَلَّقًا, partly hollowed out beneath, so that it hung unsupported.

With عَلَى دَارِهِ: on, or to, his house.

Also: he closed, or fastened, a door with a kind of latch, or sliding bolt; the same as أَزْلَجَهُ or أَرْتَجَهُ, and also اعلقهُ. See مِعْلَاقٌ.

عُلِّقَهَا and عُلِّقَ بِهَا, in which the object pronoun refers to a woman: see form 1, first half.

Said when the former is the slayer of the latter. Thus the phrase is written, but perhaps the right reading is عُلِّقَ.

Also: he learned it, and took, or received, it from another.

See عَلِيقَةٌ.

is a proverb, said to a man who is thereby told to be content with part of what he wants instead of the whole, like one who rides the camel called عَلِيقَة one time after another: that is, be content, instead of riding constantly, or instead of a beast to ride, with sending a camel to bring corn, on which you may ride now and then; or the meaning may be: be content, instead of riding, with hanging your goods on the beast; or: be content, as regards the beast that is ridden, with hanging your goods on it in your turn.

The she-camel is اِمْشِ عَنْهَا.

The suspensory is the عِلَاقَة.

Said of one who practises the capturing of game, or animals of the chase.

العَلُوق here means that which was a calamity.

The portions of flesh are the نَغَانِغ; the ailment is the عُذْرَة, which means a pain and swelling in the throat. The same as الدَّغْرُ. See form 1 in art. دغر.

That is, she raised, رَفَعَتْ [or دَفَعَتْ, that is, thrust], the swelling called عُذْرَة; or she pressed that part with her finger and thrust it.

And see the same article again, in the last quarter.

And wine, because it is held in high value; or old wine.

And see عَلَاقَةٌ, first quarter.

The suspensory cord of the بَكْرَة [or pulley of a well]; the gear of the بِكْرَة by which it is hung; and, as some say, the بَكْرَة [or pulley] itself. The plural is أَعْلَاقٌ.

Lh: the well-rope and the large bucket and the مِحْوَر [or pin on which the sheave of the pulley turns] and the pulley, all together.

Or all the gear for drawing water by means of the pulley: the two pieces of wood at the head of the well, whose upper ends are joined by a rope and then fastened to the ground by another rope, the two ends of which are stretched to two pegs fixed in the ground; the pulley is hung from the upper parts of the two pieces of wood, and the water is drawn with it in two buckets by two drawers.

As, on the authority of Arabs: it means only the سَانِيَة [here the large bucket with its gear] and all the apparatus consisting of the خُطَّاف [the bent piece of iron on each side of the sheave of the pulley, holding the pin on which the sheave turns] and the مِحْوَر [the pin itself] and the sheave and the نَعَامَتَانِ [apparently the two pieces of wood mentioned above, in line with an explanation given under زُرْنُوقٌ] and its ropes.

Or the rope that is hung from the pulley; or, as some say, the rope at the upper part of the pulley.

And the suspensory of a قِرْبَة [or water-skin]: that is, عَلَقُ القِرْبَةِ means the strap by which the قربة is hung up, the same as عَرَقُهَا; or the thing with which it is tied and then hung up; or what remains in it of the grease with which it is greased.

One says جَشِمْتُ إِلَيْكَ عَلَقَ القِرْبَةِ, explained in arts. جشم and عرق.

Also leeches: certain worms, or things resembling worms, or small creeping things, black or red, found in water, having the property of sucking blood, and used to suck the blood from the throat and from bloody swellings.

They cling to the حَنَك, or to the throat of the beast when he drinks, and suck the blood. One of them is called عَلَقَةٌ.

And clay that clings to the hand.

And blood, in a general sense; or intensely red blood; or thick blood; or clotted blood before it dries; or clotted, thick blood, because of its clinging together.

عَلَقَةٌ means a portion of it; or a little portion of thick blood; or a lump of clotted blood; or the seminal fluid, after its appearance, when it becomes thick, clotted blood, after which it passes to another stage, becoming flesh, which is what is called مُضْغَةٌ.

See also عَلَاقَةٌ, first quarter.

Also stubborn contention in an altercation, or such disputation or litigation. In this sense it is originally a maṣdar, the verb being عَلِقَ; and عَلَاقَةٌ has a similar meaning.

See also عُلْقَةٌ, second sentence.

And persistent, keeping to affairs and minding them. See art. ذمر. See also عَلَاقِيَةٌ.

Also, applied to a woman: pregnant — a meaning assigned by Golius to عَلَقٌ.

And عُلَقٌ, which is perfectly declinable, means a numerous company, or gathering, of men; so it is said to mean, and this is what is meant in the saying mentioned above, as some explain it.

عُلَقٌ is given in the K, but correctly it is عُلُقٌ, with two ḍammas, plural of عَلُوقٌ: deaths, or the decrees of death, the same as مَنَايَا; and calamities; and businesses, occupations, or employments; or such as divert one from other things; or events that make one forget, neglect, or be unmindful, the same as أَشْغَالٌ.

Also the quantity that suffices the cattle of what they get from the trees, or plants; also عَلَقٌ, and so عَلَاقٌ and عَلَاقَةٌ; and a sufficiency of the means of subsistence, whatever it may be, as also عَلَاقٌ, or عَلَاقَةٌ; or food enough to keep life going, as also مُتَعَلَّقٌ, and so عَلَاقٌ, as in a verse cited under رَجِيعٌ.

AHn: the trees that remain in the winter and on which the camels are fed, or with which they suffice themselves, until they reach the رَبِيع [meaning spring, or spring-herbage]. See also عُرْوَةٌ.

It is also explained as herbage that does not last; and as food that suffices until the time of the morning meal called the غَدَآء, as also عَلَاقٌ.

Az: food, and likewise a beast for riding, such as suffices a person, though not free from deficiency or defect.

The plural of عُلْقَةٌ is عُلَقٌ.

Or pasturage; or مَا بِهَا مِنْ عَلَاقٍ, there is no pasturage in it.

See also عَلُوقٌ.

And a shield. Ibn-'Abbád gives this; the meaning is also assigned to عِلْقٌ, mentioned before.

And hence death, or the decree of death, the same as مَنِيَّةٌ; also عَلَّاقَةٌ, which the K erroneously gives as عَلَاقَة, without teshdeed.

In a verse in which it occurs, some explain العَلَّاقَةُ as meaning this, and some as meaning the serpent, because of its clinging.

El-Mufaddal En-Nukree says:

[When death, or the decree of death, had clung to Thaalebeh].

The plural of عَلُوقٌ in this sense, and in the sense that follows, as mentioned before in the article beginning with the word عُلَقَ, is عُلُقٌ, with two ḍammas.

And hence also a calamity, or misfortune. It occurs in a tradition in this sense, applied to what is called the عُذْرَة, or to the operation performed upon it.

See also عَوْلَقٌ.

عَلَاقٌ means the same; see an example under عُلْقَةٌ.

And a she-camel that does not become familiar with the stallion nor take to the young one; the name is used as a good omen, that she will cling to both.

And a woman who loves none but her husband; likewise as a good omen.

And a woman who suckles another woman's child.

See also عَلِيقَةٌ.

مُتَعَلَّقٌ means the same.

And hence, as being likened to it, wine.

Hence, as denoting an attachment or tie: love, and friendship, or such as is true and sincere, the same as حُبٌّ and صَدَاقَةٌ [or as explained under عَلَقٌ, last quarter]; or it means عَلَاقَةُ حُبٍّ, an attachment, or a tie, or a clinging, of love.

Lh gives this saying on the authority of Ks, as known to As; and, likewise on the authority of Ks but as unknown to As, عِلْقُ حُبٍّ and عِلَاقَةُ حُبٍّ, though As knew the phrase عَلَقُ حُبٍّ.

Or عَلَاقَةُ حُبٍّ means love to which one clings.

And a contention in an altercation, a dispute, or a litigation (see also عَلَقٌ, near the end of that article); or it means عَلَاقَةُ خُصُومَةٍ, apparently one's connection in such a contention; or عَلَاقَةُ خُصُومَةٍ means the share that one holds in such a contention, or one's concern in it.

عَلَاقَةٌ also means a thing on which one has, or keeps, a hold, like عُلْقَةٌ.

With fetḥ; the plural is عَلَائِقُ.

Or rather هٰذِهِ الدار, with fetḥ.

العَلَاقَةُ مِنَ المَهْرِ means the part of the dowry, or nuptial gift, on which they keep a hold against the man who takes a woman in marriage; plural عَلَائِقُ.

So the Prophet explained it: meaning what binds each one of them, by an obligation, to his companion, as a thing is attached to another thing.

And the plural عَلَائِقُ likewise means obligations of bloodwits, bloodwits that attach to a man. See also another explanation further on.

Also a work, a craft, a trade, or any other occupation to which a man has attached himself; or a work or craft and the like, or property, or a wife, or a child, or love, or a contention in an altercation, pertaining to a man. Plural as above.

See also عُلْقَةٌ, in three places.

The plural عَلَائِقُ is also explained by Lh as meaning articles of merchandise.

Sh says that العَلَاقَةُ means النَبْلُ — evidently, I think, a miswriting for التَّبْلُ, that is, blood-revenge, or the seeking of blood-revenge, though it seems better rendered the obligation of blood-revenge, or the obligation of a bloodwit attaching to a man, in line with an explanation given above.

Aboo-Nasr says that it means التَّبَاعُدُ — which I think is a miswriting for التَّنَافُدُ, meaning contention, disputation, or litigation, a meaning given in the first half of this article.

Both of these meanings are assigned to it in the saying of Imra-el-Keys:

[as though meaning: by reason of what blood-revenge of ours do you give up the claim for the blood of 'Amr resting as a debt upon Marthad? or: what is our contention? do you give up the claim?]. On the second explanation the ب in بِأَىِّ is redundant.

See also De Slane's Diwan d'Amro'lkais, p. 48, line 4 of the Arabic text, where the first hemistich ends with ترغبون and the second begins with أَعَنْ; and see his translation, and a gloss in the notes, p. 126.

And a surname, or by-name, because it is attached to a man; as also عَلَاقِيَةٌ, of which the plural is عُلَاقَى; the plural of عِلَاقَةٌ is عَلَائِقُ.

And in the present day عَلِيقَةٌ is applied to a nose-bag, the thing called مِخْلَاة: a bag hung to the head of a horse or the like, in which it eats barley or other fodder.

And نَفْسٌ عَلَاقِيَةٌ and عَلِقْنَةٌ: a devoted, or attached, soul, one that clings to a thing persistently.

See also عِلَاقَةٌ.

Also a camel plucking from the tree called عِضَاه, so called because he is as though hanging from it, by reason of his tallness; plural عَوَالِقُ, which is also applied to goats.

And a camel pasturing on the plant called عَلْقَى.

And a bitch violently desirous of the male.

And the wolf, according to the K; but what follows suggests that الذِّئْبُ in the copies of the K may be a miswriting for الذَّنَبُ.

Kr mentions the phrase إِنَّهُ لَطَوِيلُ العَوْلَقِ without specifying a narrative or story, or anything else.

Also an appendix to a book or writing; and hence a tract, or treatise, properly one meant by its author to serve as a supplement to what another has written on the same subject; also تَعْلِيقٌ; and, more commonly, a marginal note. Plural تَعَالِيقُ and تَعْلِيقَاتٌ.

Hence المُعَلَّقَاتُ السَّبْعُ, or السَّبْعُ المُعَلَّقَاتُ, the seven suspended odes, according to several writers.

Two reasons for their being so called are given in the Mz (49th نوع): one, that they were selected from all the poetry and written on قَبَاطِىّ (pieces of fine white cloth of Egypt) with water-gold and suspended upon the Kaabeh; the other, that when an ode was thought excellent the King used to say, 'Suspend this for us', that it might be in his repository.

That these odes were selected from all the poetry, and that copies of them were suspended together upon the Kaabeh, has been sufficiently disproved in Nöldeke's Beiträge zur Kenntniss der Poesie der alten Araber, pp. 17–23. It is not so unreasonable to suppose that they may have been suspended upon the Kaabeh singly, at different times, by their own authors or by admiring friends, and left thus placarded for some days, perhaps while the city was most crowded with pilgrims; but the second of the two statements in the Mz seems more probable.

Hence also مُعَلَّقُ القَوْسِ, the appendage of the bow by which it is suspended: see نِيَاطٌ and وَتَرٌ, and see also عِلَاقَةٌ.

مُعَلَّقَةٌ, applied to a woman, means one whose husband has been lost to her; or one left in suspense, neither husbandless nor having a husband — that is, whose husband neither deals equitably with her nor releases her, so that she is neither husbandless nor having a husband; or neither having a husband nor divorced. It occurs in the Qur'ān 4:128.

Said of a man when he neither decides upon his affair nor gives it up.

Also a thing suspended to a beast of burden, such as the قِرْبَة and the مِطْهَرَة and the قُمْقُمَة; plural as above. In one place only the plural of معلاق in this sense is mentioned.

And a pendant of a necklace, and of an earring and the like; in which sense its plural is explained as follows: the مَعَالِيق of necklaces and of the ear-rings or ear-drops called شُنُوف are whatever beautiful things are suspended to them; and الأَعَالِيقُ, which has no singular, is like المَعَالِيقُ, each of them meaning things that are suspended. See also شَنْفٌ.

مِعْلَاقُ البَابِ means a kind of latch, or sliding bolt: a thing suspended, or attached, to the door and then pushed, whereupon the door opens; different from the مِغْلَاق, with the pointed غ.

مِعْلَاقٌ also means the tongue of a man; or an eloquent tongue.

And رَجُلٌ ذُو مِعْلَاقٍ: a man whose antagonist, when he clings to him, will not be able to free himself from him (Mbr); or a man violent in altercation, dispute, or litigation, who clings to arguments, or pleas, and supplies them; رَجُلٌ مِعْلَاقٌ means the same.

And the plural مَعَالِيقُ means a sort, or variety, of palm-trees.

And a suspended cluster, or bunch, of grapes or dates.

And see also عُلُوقٌ.

That is, one who is dainty and eats what he pleases. See also مُتَأَنِّقٌ.