Mashrabaمشربة

طرقIbn Fāris finds four distinct, apparently unconnected senses under this root: coming by … (root trq)

الطاء والراء والقاف أربعة أصول أحدها الإتيان مساء والثاني الضرب والثالث جنس من استرخاء الشيء والرابع خصف شيء على شيء

Ibn Fāris, Maqāyīs al-lugha · English rendering

طرق
Patterns computed · our data

The words of ط ر ق that our sources attest: the root's letters in green, the added letters in gold.

51 words8 verbs5 verbal nouns8 participles3 places and instruments5 intensives and elatives15 other nouns6 plurals1 relative or abstract

  • طَرِيقroad, way, or path
  • طَرِيقَةway, course, rule, mode, or manner, of acting or conduct or the like, of a …
  • طَرَائِق—
  • طَارِقknocking
  • مُطْرِقhaving a natural laxness of the eye or rather of the eyelids, and a …
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs8طَرَقَ · أَطْرَقَ · تَطَرَّقَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Form I vowels: فَعَلَ يَفْعُلُ (a – u; the imperfect from Lane's “aor.”)

Verbal nouns5طَرَق · طَرْق · طُرُوق

The action itself, named as a noun (maṣdar).grammar →

  • طَرَقForm I · Lane: inf. n.LaneIbn Fāris
  • طَرْقForm I · Lane: inf. n.LaneIbn Fāris
  • طُرُوقForm I · Lane: inf. n.LaneIbn Fāris
  • مُطَارَقَةForm III · Lane: inf. n.LaneIbn Fāris
  • تَطْرِيقForm II · Lane: inf. n.Lane
Participles8طَارِق · مُطْرِق · مُطَارَق

The one who does it, and the one it is done to.grammar →

Place, time and instrument3مِطْرَق · مِطْرَقَة · مِطْرَاق

Where or when it happens, and what it is done with: the m- nouns.grammar →

  • مِطْرَقnoun of instrumentLaneIbn Fāris
  • مِطْرَقَةthe rod, or stick, with which wool is beaten, to loosen it, or separate itLanenoun of instrumentLaneIbn Fāris
  • مِطْرَاقnoun of instrumentLane
Intensives, qualities and the elative5طَرِيق · أَطْرَق · طُرَيْق

The quality carried far, held as a trait, or compared.grammar →

Other nouns15طَرِيقَة · طَرَقَة · طَرُوقَة

Nouns on other patterns; their meaning is learned word by word.grammar →

Plurals6طَرَائِق · طَوَارِق · طُرَق

Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →

Relative and abstract1طَارِقِيَّة

-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →

  • طَارِقِيَّةabstract noun (-iyya)Lane
Why this shape?What each of the 20 patterns does

What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.

The pattern machinePour the root into a pattern; see whether the word exists

Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.

مَفْعَلَةط ر قمَطْرَقَة

Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.

Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary

But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.

The grammarians on this pattern (4)
  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

    Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)'

    Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

    and words like maẓinna and maqbara (with a or u) are not by rule

    Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
  • “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources

Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.

English: AI translation
  • al-Khalīl · 170Ṭaraqtu manzilan (طرقت منزلا) means I came to it at night.

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    Ṭaraqtu manzilan (طرقت منزلا) means I came to it at night. Al-ṭarq (الطرق) is the plucking of wool with the miṭraqah (المطرقة); the miṭraqah belongs to blacksmiths and is smaller than the fiṭīs (الفطيس) [sledgehammer]. In a proverb: 'Your striking with the fiṭīs is better than with the miṭraqah.' Al-ṭirāq (الطراق) is iron flattened and then bent round to form a helmet, an arm-guard, or the like — every such separately-made piece is called ṭirāq. Also the hide of a mule when the strap (al-shirāk) is removed from it, and every patch with which a sandal is patched so that its sole becomes level is called ṭirāq. Al-Shammākh said, describing donkeys whose hooves had hardened: 'He clothed them, from the ṣaydāʾ, with a sandal whose patch (ṭirāquhā) / [covers] the sides of the shank and the jutting rugged rocks.' Al-ṣaydāʾ is land whose stones are gravel.

    AI translation of the Arabic below

    طرقت منزلا أي جئته ليلا. والطرق: نتف الصوف بالمطرقة. والمطرقة للحدادين «1» . وهي دون الفطيس وفي مثل: ضربك بالفطيس خير من المطرقة. والطراق: الحديد يعرض ثم يدار فيجعل بيضة أو ساعدا أو نحوه فكل صنعة على حدة طراق. وجلد البغل إذا عزل عنه الشراك، وكل خصفة تخصف بها النعل فيكون حذوها سواء فهو طراق، قال الشماخ يصف الحمير حين صلبت حوافرها: كساها من الصيداء نعلا طراقها ... حوامي الكراع والقنان النواشز «2» الصيداء: أرض حجارتها الحصى

  • al-Jawharī · 393Al-ṭarīq (الطريق): the way (al-sabīl);

    al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.

    Al-ṭarīq (الطريق): the way (al-sabīl); it is used as both masculine and feminine. You say al-ṭarīq al-aʿẓam and al-ṭarīq al-ʿuẓmā; its plurals are aṭriqah (أطرقة) and ṭuruq (طرق). The poet said: 'When I had resolved firmly with her [my she-camel], / I aimed for the roads (aṭriqah) or a trackless waste (khalīf).' Abū ʿAmr said: al-ṭarīqah (الطريقة) is the tallest kind of palm, in the dialect of al-Yamāmah, related by Yaʿqūb from him; its plural is ṭarīq. Al-Aʿshā said: 'A tall palm (ṭarīq) and a lofty one, well-watered at its roots, / upon which flocks of birds croak.' Al-ṭarīqah is also a woven strip of wool or hair, a forearm's width or less, its length matching the tent, sewn where the tent-panels meet, seam to seam. Ṭarīqat al-qawm (طريقة القوم) means the best and finest of a people; one says 'this is a man, ṭarīqat qawmihi,' and 'these are ṭarīqat qawmihim' or 'ṭarāʾiq qawmihim' (طرائق قومهم) for noble men — related by Yaʿqūb from al-Farrāʾ, who said this underlies His saying, exalted is He: 'kunnā ṭarāʾiqa qidadan' [Quran 72:11] — 'we were factions differing in our inclinations.' Ṭarīqat al-rijāl means a man's way/manner; one says 'mā zāla fulānun ʿalā ṭarīqatin wāḥidah' — 'he has remained in one state.' A woman dyes [with henna] 'ṭarqatan aw ṭarqatayn' — once or twice. 'I come to so-and-so ṭarqatayn (طرقتين) in a day' — twice. 'This arrow-shaft is ṭarqat rajulin wāḥid' — the work of one man. Abū Zayd said: al-ṭirq (الطرق) and al-maṭrūq (المطروق) is rainwater in which camels urinate and defecate. The poet said: 'Then the mixture was [like] rainwater, / neither stagnant (ājin) nor fouled-by-beasts (maṭrūq).' From this is the saying of Ibrāhīm: 'Ablution with al-ṭarq is dearer to me than dry ablution (tayammum).' Al-ṭarīq is also the stallion's semen. Al-ṭaraq (الطرق) are the streaks (al-asārīʿ) on a bow, singular ṭarqah, like ghurfah/ghuraf. One also says 'mā zāla dhāka ṭarqataka' — 'that has remained your habit.' Their saying 'mā bihi ṭirq' (bi-l-kasr) means 'he has no strength'; the origin of al-ṭirq is fat, used metonymically for strength, since strength mostly derives from it. Al-ṭaraq (bi-l-fatḥ) is the plural of ṭurqah, like al-ʿirqah, al-ṣaff, and al-rizdaq [rows], and also the hunter's snare with loops (kufaf). The tracks of camels following one another are called ṭurqah; one says the camels came 'ʿalā ṭurqatin wāḥidah' and 'ʿalā khuffin wāḥid' — on a single track. Al-ṭaraq is also the fold of a waterskin, plural aṭrāq, its creases when it is doubled and folded. As for Ruʾbah's line 'for the troughs when he was failed by water of al-ṭaraq,' this means pools of collected water (manāqiʿ al-miyāh). Al-Farrāʾ said: al-ṭaraq in the camel is a weakness in its knees; one says a camel [is]... [entry continues]

    AI translation of the Arabic below

    الطريق: السبيل، يذكر ويؤنث. تقول: الطريق الأعظم، والطريق العظمى، والجمع أطرقة وطرق. قال الشاعر (2) : فلما جزمت به قربتي تيممت أطرقة أو خليفا قال أبو عمرو: الطريقة أطول ما يكون من النخل، بلغة اليمامة، حكاها عنه يعقوب. والجمع طريق. قال الأعشى: طريق وجبار رواء أصوله عليه أبابيل من الطير تنعب والطريقة: نسيجة تنسج من صوف أو شعر في عرض الذراع أو أقل، وطولها على قدر البيت، فتخيط في ملتقى الشقاق من الكسر إلى الكسر. وطريقة القوم: أماثلهم وخيارهم. يقال: هذا رجل طريقة قومه، وهؤلاء طريقة قومهم وطرائق قومهم أيضا، للرجال الأشراف، حكاها يعقوب عن الفراء. قال: ومنه قوله تعالى {كنا طرائق قددا} أي كنا فرقا مختلفة أهواؤنا. وطريقة الرجال: مذهبه. يقال: ما زال فلان على طريقة واحدة، أي على حالة واحدة. واختضبت المرأة طرقة أو طرقتين، أي مرة أو مرتين (1) . وأنا آتي فلانا في اليوم طرقتين، أي مرتين. وهذا النبل طرقة رجل واحد، أي صنعة رجل واحد. قال أبو زيد: الطرق والمطروق: ماء السماء الذي تبول فيه الإبل وتبعر. قال الشاعر (2) : ثم كان المزاج ماء سحاب لا جو آجن ولا مطروق (3) ومنه قول إبراهيم (1) : " الوضوء بالطرق أحب إلى من التيمم ". والطريق أيضا: ماء الفحل ". والطرق: الأساريع التي في القوس، الواحدة طرقة، مثال غرفة وغرف. ويقال أيضا: ما زال ذاك طرقتك، أي دأبك. وقولهم: ما به طرق بالكسر، أي قوة. وأصل الطرق الشحم فكنى به عنها، لأنها أكثر ما تكون عنه. والطرق بالتحريك: جمع طرقة، وهي مثل العرقة والصف والرزدق، وحبالة الصائد ذات الكفف. وآثار الإبل بعضها في إثر بعض طرقة. يقال: جائت الإبل على طرقة واحدة، وعلى خف واحد، أي على أثر واحد. والطرق أيضا: ثني القربة، والجمع أطراق، وهي أثناؤها إذا تخنثت وتثنت. وأما قول رؤبة * للعد إذ أخلفه ماء الطرق (2) * فهي مناقع المياه. قال الفراء: الطرق في البعير. ضعف في ركبتيه. يقال: بعير أطرق وناقة طرفاء، بينه الطرق. والطرق أيضا في الريش: أن يكون بعضها فوق بعض. وقال (1) يصف قطاة: أما القطاة فإني سوف أنعتها نعتا يوافق نعتي بعض ما فيها سكاء مخطومة في ريشها طرق سود قوادمها صهب خوافيها تقول منه: اطرق جناح الطائر على افتعل، أي التف. قال الاصمعي: رجل مطروق، أي فيه رخوة وضعف. قال ابن أحمر: ولا تصلي (2) بمطروق إذا ما سرى في القوم أصبح مستكينا ومصدره الطريقة بالتشديد. يقال: " إن تحت طريقتك لعندأوة " أي إن لينه وانقياده أحيانا بعص العسر. ويقال: هذا مطراق هذا أي تلوه ونظيره. وقال فات البغاة أبو البيداء مختزما ولم يغادر له في الناس مطراقا والجمع مطاريق. يقال: جاءت الإبل مطاريق إذا جاءت يتبع بعضها بعضا. وطرقت الإبل الماء، إذا بالت فيه وبعرت، فهو ماء مطروق وطرق. وأتانا فلان طروقا، إذا جاء بليل. وقد طرق يطرق طروقا، فهو طارق. ورجل طرقة، مثال همزة، إذا كان يسري حتى يطرق أهله ليلا. والطارق: النجم الذي يقال له كوكب الصبح، ومنه قول هند (1) : نحن بنات طارق نمشي على النمارق أي إن أبانا في الشرف كالنجم المضئ. وطارقة الرجل: فخذه وعشيرته. قال الشاعر: شكوت ذهاب طارقتي إليها وطارقتي بأكناف الدروب والطرق: الضرب بالحصى، وهو ضرب من التكهن. والطراق: المتكهنون. والطوارق: المتكهنات. قال لبيد: لعمرك ما تدري الطوارق بالحصى ولا زاجرات الطير ما الله صانع وطرق الفحل الناقة يطرق طروقا، أي قعا عليها. وطروقة الفحل: أنثاه. يقال: ناقد طروقة الفحل، للتي بلغت أن يضربها الفحل. وطرق النجاد الصوف يطرقه طرقا، إذا ضربه. والضيب الذى يضربه به يسمى مطرفة، وكذلك مطرقة الحدادين. قال رؤبة: عاذل قد أولعت بالترقيش إ …

  • Ibn Fāris · 395Ṭāʾ, rāʾ, and qāf have four principal roots: the first is coming [somewhere] at night;

    Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).

    Ṭāʾ, rāʾ, and qāf have four principal roots: the first is coming [somewhere] at night; the second is striking; the third is a kind of slackness/looseness in a thing; and the fourth is patching one thing onto another. As for the first, ṭurūq (الطروق) — it is said to be coming to the dwelling by night. They said a man is a ṭurqah (طرقة) when he travels by night until he comes upon (yaṭruqu) his family at night; it is also mentioned that this may be said of daytime, but the origin is night. Proof that night is the origin is that they call the star ṭāriq (طارق) because it rises at night. They said: whoever comes at night has 'ṭaraqa' (طرق). She said: 'We are the daughters of Ṭāriq...' — a woman's saying meaning that our father is a star in nobility and loftiness. From this chapter also — and God knows best — is ṭarīq (الطريق) 'road,' because it is traversed (yatawarradu); though it could also be from the fourth root mentioned below, patching one thing over another. Also from the first root: 'I came to him ṭarqatayn (طرقتين)' meaning twice. From this too is ṭāriqat al-rajul (طارقة الرجل), his thigh from which he is [born], so named because it strikes him and he strikes it. He said: 'I complained of the loss of my ṭāriqah to him... / and my ṭāriqah is at the edges of the roads (durūb)...' The second root is striking (al-ḍarb): one says ṭaraqa yaṭruqu ṭarqan, and the thing is maṭrūq or maṭrūqah. From this is al-ṭarq (الطرق), striking with pebbles for divination — the practice forbidden in the ḥadīth; it was said that ṭarq, ʿiyāfah, and zajr [bird-omens] are from al-jibt. A woman who does this is ṭāriqah (طارقة), plural ṭawāriq (طوارق). He said: 'By your life, the pebble-diviners (ṭawāriq) do not know by the pebbles, / nor do the bird-augurers know what God will do.' Al-ṭarq is also beating wool with a rod, that rod being called miṭraqah; the soothsayer (kāhin) sometimes does this, 'ṭaraqa' meaning he mixes cotton with wool while divining. They make of this a proverb, saying 'ṭaraqa wa māsha' (beat and mix). He said: 'O reproacher, you have become obsessed with embellishment (al-tarfīsh) / secretly against me — so beat (uṭruqī) and mix (mīshī)!' One says 'ṭaraqa al-faḥl al-nāqata ṭarqan' — the stallion covered the she-camel; ṭurūqat al-faḥl (طروقة الفحل) is the female he covers. 'Istaṭraqa fulānun fulānan faḥlahu' means he asked to borrow his stallion to breed his camels, and the owner lent it (aṭraqahu iyyāhu). One says: 'these arrows are ṭirqat rajulin wāḥid,' meaning the work of a single craftsman. The third root is slackness of a thing; from it is al-ṭaraq (الطرق), softness in a bird's plumage — the poet's verse [here omitted/lost in the source]. From this too is 'aṭraqa fulānun fī naẓarihi' (he lowered his gaze). Al-muṭriq (المطرق) is one with a drooping eye. He said: 'I did not think his death would come / at the hand of one who deceived me, blue-eyed and drooping (muṭriq)...' And concerning al-iṭrāq (الإطراق) he said: 'So he lowered his gaze (aṭraqa) as the brave man lowers his — though if he saw / an opening for his fangs, the brave man would not stay silent.' From this chapter is al-ṭarīqah (الطريقة), meaning softness and tractability; they say in a proverb 'inna taḥta ṭarīqatihi la-ʿandaʾwah' — 'beneath his gentleness there is sometimes some harshness.' As for al-ṭaraq, some said it is a crookedness of the leg without bow-leggedness, and others said it is a weakness in the knees — this latter view being more analogically sound and fitting with everything mentioned about softness and slackness. The fourth root is patching one thing onto another: one says 'naʿl muṭāraqah' (a patched sandal), 'khuff muṭāriq' (a boot with two soles layered on), every patch being ṭirāq (طراق), and a shield is muṭraq when reinforced with leather cut to its size. From this chapter is al-ṭirq (الطرق), meaning fat and strength, so named because it is as if patched onto [the body]; they say 'mā bihi ṭirq' — 'he has no strength.' Abū Muḥammad ʿAbd Allāh ibn Muslim said the origin of al-ṭirq is fat, because strength mostly comes fro[m it]... [entry continues]

    AI translation of the Arabic below

    الطاء والراء والقاف أربعة أصول أحدها الإتيان مساء والثاني الضرب والثالث جنس من استرخاء الشيء والرابع خصف شيء على شيء فالأول الطروق ويقال إنه إتيان المنزل ليلا قالوا ورجل طرقة إذا كان يسري حتى يطرق أهله ليلا وذكر أن ذلك يقال بالنهار أيضا والأصل الليل والدليل على أن الأصل الليل تسميتهم النجم طارقا لأنه يطلع ليلا قالوا وكل من أتى ليلا فقد طرق قالت : — نحن بنات طارق … وهو قول امرأة تريد أن أبانا نجم في شرفه وعلوه ومن الباب والله أعلم الطريق لأنه يتورد ويجوز أن يكون من أصل آخر وهو الذي ذكرناه من خصف الشيء فوق الشيء ومن الباب الأول قولهم أتيته طرقتين أي مرتين ومنه طارقة الرجل وهو فخذه التي هو منها وسميت طارقة لأنها تطرقه ويطرقها قال : — شكوت ذهاب طارقتي إليه … وطارقتي بأكناف الدروب … والأصل الثاني الضرب يقال طرق يطرق طرقا والشيء مطرق ومطرقة ومنه الطرق وهو الضرب بالحصى تكهنا وهو الذي جاء في الحديث النهي عنه وقيل الطرق والعيافة والزجر من الجبت وامرأة طارقة تفعل ذلك والجمع الطوارق قال : — لعمرك ما تدري الطوارق بالحصى … ولا زاجرات الطير ما الله صانع … والطرق ضرب الصوف بالقضيب وذلك القضيب مطرقة وقد يفعل الكاهن ذلك فيطرق أي يخلط القطن بالصوف إذا تكهن ويجعلون هذا مثلا فيقولون طرق وماش قال — عاذل قد أولعت بالترفيش … إلي سرا فاطرقي وميشي … ويقال طرق الفحل الناقة طرقا إذا ضربها وطروقة الفحل أنثاه واستطرق فلان فلانا فحله إذا طلبه منه ليضرب في إبله فأطرقه إياه ويقال : هذه النبل طرفة رجل واحد أي صيغة رجل واحد والأصل الثالث استرخاء الشىء من ذلك الطرق وهو لين في ريش الطائر قال الشاعر : — . . . . . . . . . . . . . . . . . . . — . . . . . . . . . . . . . . . . . — ومنه أطرق فلان في نظره والمطرق المسترخي العين قال : — وما كنت أخشى أن تكون وفاته … بكفي سبتنى أزرق العين مطرق … وقال في الإطراق : — فأطرق إطراق الشجاع ولو يرى … مساغا لناباه الشجاع لصمما … ومن الباب الطريقة وهو اللين والانقياد يقولون في المثل إن تحت طريقته لعندأوة أي إن في لينه بعض العسر أحيانا فأما الطرق فقال قوم هذا اعوجاج في الساق من غير فحج وقال قوم الطرق ضعف في الركبتين وهذا القول أقيس وأشبه لسائر ما ذكرناه من اللين والاسترخاء والأصل الرابع خصف شيء على شيء يقال نعل مطارقة أي مخصوفة وخف مطارق إذا كان قد ظوهر له نعلان وكل خصفة طراق وترس مطرق إذا طورق بجلد على قدره ومن هذا الباب الطرق وهو الشحم والقوة وسمي بذلك لأنه شيء كأنه خصف به يقولون ما به طرق أي ما به قوة قال أبو محمد عبد الله بن مسلم أصل الطرق الشحم لأن القوة أكثر ما تكون عنه ومن هذا الباب الطرق مناقع المياه وإنما سميت بذلك تشبيها بالشيء يتراكب بعضه على بعض كذلك الماء إذا دام تراكب قال رؤبة : — للعد إذ أخلفه ماء الطرق … ومن الباب وقد ذكرناه أولا وليس ببعيد أن يكون من هذا القياس الطريق وذلك أنه شيء يعلو الأرض فكأنها قد طورقت به وخصفت به ويقولون تطارقت الإبل إذا جاءت يتبع بعضها بعضا وكذلك الطريق وهو النخل الذي على صف واحد وهذا تشبيه كأنه شبه بالطريق في تتابعه وعلوه الأرض قال الأعشى : — ومن كل أحوى كجذع الطريق … يزين الفناء إذا ما صفن … ومنه ريش طراق إذا كان تطارق بعضه فوق بعض وخرج القوم مطاريق إذا جاءوا مشاة لا دواب لهم فكأن كل واحد منهم يخصف بأثر قدميه أثر الذي تقدم ويقال جاءت الإبل على طرقة واحدة وعلى خف واحد وهو الذي ذكرناه من أنها تخصف بآثارها آثار غيرها واختضبت المرأة طرقتين إذا أعادت الخضاب كأنها تخصف بالثاني الأول ثم يشتق من الطريق فيقولون طرقت المرأة عند الولادة كأنها جعلت للمولود طريقا ويقال وهو ذلك الأول لا يقال طرقت إلا إذا خرج من الولد نصفه ثم احتبس بعض الاحتباس ثم خرج تقول طرقت ثم خلصت ومما يشبه هذا قولهم طرقت القطاة إذا عسر عليها بيضها ففحصت الأرض بجؤجئها

  • al-Rāghib · 502Al-ṭarīq (الطريق) is the path trodden by feet, i.e., struck (yuṭraqu).

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    Al-ṭarīq (الطريق) is the path trodden by feet, i.e., struck (yuṭraqu). He, exalted is He, said: 'ṭarīqan fī l-baḥr' — 'a path through the sea' [Quran 20:77]. From this is metaphorically borrowed every course a person follows in an action, praiseworthy or blameworthy. He said: 'wa-yadhhabā bi-ṭarīqatikumu l-muthlā' — 'and destroy your exemplary way' [Quran 20:63]. It was also said [ṭarīqah is used for] a row of palm trees, by likening it to the road in extension. Al-ṭarq in origin is like striking (al-ḍarb), but more specific, being a striking that produces impact, like striking iron with the miṭraqah [hammer]; it is used broadly as striking is used broadly. From it is metaphorically derived ṭarq al-ḥaṣā (striking pebbles for divination), and the beasts' ṭarq of water with their feet until it grows turbid — so that turbid water itself is called ṭirq. Also 'ṭāraqat al-naʿl' and 'ṭaraqtuhā' [patching a sandal]; and by likening it to patching a sandal in form, it is said 'ṭāraqa bayna l-dirʿayn' (he doubled the two coats of mail) and 'ṭaraqa al-khawāfī' means some [wing-feathers] overlap others. Al-ṭāriq (الطارق) is one who travels the road, but by convention it was specialized for one who comes at night, so one says 'ṭaraqa ahlahu ṭurūqan' (he came upon his family at night). The star was named ṭāriq because its appearing is specific to night. He, exalted is He, said: 'wa-l-samāʾi wa-l-ṭāriq' — 'By the heaven and the night-comer' [Quran 86:1]. The poet said:... [entry continues]

    AI translation of the Arabic below

    الطريق: السبيل الذي يطرق بالأرجل، أي يضرب. قال تعالى: طريقا في البحر [طه/ 77] ، وعنه استعير كل مسلك يسلكه الإنسان في فعل، محمودا كان أو مذموما. قال: ويذهبا بطريقتكم المثلى [طه/ 63] ، وقيل: طريقة من النخل، تشبيها بالطريق في الامتداد، والطرق في الأصل: كالضرب، إلا أنه أخص، لأنه ضرب توقع كطرق الحديد بالمطرقة، ويتوسع فيه توسعهم في الضرب، وعنه استعير: طرق الحصى للتكهن، وطرق الدواب الماء بالأرجل حتى تكدره، حتى سمي الماء الدنق طرقا «2» ، وطارقت النعل، وطرقتها، وتشبيها بطرق النعل في الهيئة، قيل: طارق بين الدرعين، وطرق الخوافي «3» : أن يركب بعضها بعضا، والطارق: السالك للطريق، لكن خص في التعارف بالآتي ليلا، فقيل: طرق أهله طروقا، وعبر عن النجم بالطارق لاختصاص ظهوره بالليل. قال تعالى: والسماء والطارق [الطارق/ 1] ، قال الشاعر:

  • Lisān · 711It is related from the Prophet, peace be upon him, that he said: 'Al-ṭarq (الطرق) and al-ʿiyāfah (العيافة) are from al-jibt.' Al-ṭarq is striking with pebbles, a kind of divination (takahhun);

    Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).

    It is related from the Prophet, peace be upon him, that he said: 'Al-ṭarq (الطرق) and al-ʿiyāfah (العيافة) are from al-jibt.' Al-ṭarq is striking with pebbles, a kind of divination (takahhun); drawing lines in the dust is [also] divination (kihānah). Al-ṭirāq (الطراق) are the [male] diviners, and al-ṭawāriq (الطوارق) the [female] diviners; one says ṭaraqa yaṭruqu ṭarqan. Labīd said: 'By your life, the pebble-diviners (ṭawāriq) do not know by the pebbles, / nor do the bird-augurers [know] what God will do.' 'Istaṭraqahu' means he asked him for pebble-divination and to look into it for him; Ibn al-Aʿrābī cited: 'The line of the hand of the one asked for divination who is questioned...' The origin of al-ṭarq is striking; from it the goldsmith's and blacksmith's hammer is called miṭraqah, because one strikes with it, and likewise the wool-carder's rod used for beating wool. Al-ṭarq is also drawing lines with the fingers in divination — it is said al-ṭarq is when the diviner mixes cotton with wool while practicing divination. Abū Manṣūr said: this is false; we have already explained that al-ṭarq is striking with pebbles. Abū Zayd said: al-ṭarq is when a man draws lines in the ground with two fingers then one finger, saying 'ibnay ʿiyān, asriʿā al-bayān' [O sons of ʿIyān, hasten the disclosure] — mentioned in its place. In the ḥadīth: 'Bad omen (al-ṭīrah), augury (al-ʿiyāfah), and pebble-divination (al-ṭarq) are from al-jibt'; al-ṭarq is the striking with pebbles done by women, and it was also said to be drawing lines in sand. 'Ṭaraqa al-najjād al-ṣūfa bi-l-ʿūdi yaṭruquhu ṭarqan' means he beat it, and the rod used is called miṭraqah, likewise the blacksmiths' miṭraqah. In a ḥadīth: 'He saw an old woman beating (tuṭriqu) wool/hair' — it is the beating of wool and hair with a rod to fluff it up. Al-miṭraqah is the beating-tool of the blacksmith, the goldsmith, and the like. Ruʾbah said: 'O reproacher, you have become obsessed with embellishment (al-tarqīsh) / secretly against me — so beat (uṭruqī) and mix (mīshī)!' Al-Tahdhīb: Among Arab proverbs said of one who mixes up his speech and is versatile in it, they say 'uṭruqī wa mīshī' (beat and mix). Al-ṭarq is beating wool with a stick; al-mīsh is mixing hair with wool. Al-ṭarq is also standing water that has been waded in and fouled by urine and dung, plural aṭrāq. 'Ṭaraqat al-ibilu al-māʾ' means the camels urinated and defecated in it, so it becomes māʾ maṭrūq or ṭirq. Al-ṭirq and al-maṭrūq are also rainwater in which camels urinate and defecate. ʿAdī ibn Zayd said: 'They called for the morning drink one day, and there came / a singing-girl, in her right hand a jug (ibrīq), / which she had filled with old wine, like a rooster's eye, / its finest part clarified by the strainer (rāwūq), / tart before its mixing, but when / it is mixed, its taste delights the one who tastes it. / Bubbles floated atop it, like rubies, / red, adorned by the frothing. / Then the mixture became [like] rainwater from a cloud, / neither stagnant (ājin) nor fouled-by-beasts (maṭrūq).' From this is the saying of Ibrāhīm concerning ablution with water: 'Al-ṭirq is dearer to me than dry ablution (tayammum)' — it is water in which camels have waded, urinated, and be[fouled]... [entry continues]

    AI translation of the Arabic below

    روي عن النبي، صلى الله عليه وسلم، أنه قال: الطرق والعيافة من الجبت ؛ والطرق: الضرب بالحصى وهو ضرب من التكهن. والخط في التراب: الكهانة. والطراق: المتكهنون. والطوارق: المتكهنات، طرق يطرق طرقا؛ قال لبيد: لعمرك ما تدري الطوارق بالحصى، ... ولا زاجرات الطير ما الله صانع واستطرقه: طلب منه الطرق بالحصى وأن ينظر له فيه؛ أنشد ابن الأعرابي: خط يد المستطرق المسؤول وأصل الطرق الضرب، ومنه سميت مطرقة الصائغ والحداد لأنه يطرق بها أي يضرب بها، وكذلك عصا النجاد التي يضرب بها الصوف. والطرق: خط بالأصابع في الكهانة، قال: والطرق أن يخلط الكاهن القطن بالصوف فيتكهن. قال أبو منصور: هذا باطل وقد ذكرنا في تفسير الطرق أنه الضرب بالحصى، وقد قال أبو زيد: الطرق أن يخط الرجل في الأرض بإصبعين ثم بإصبع ويقول: ابني عيان، أسرعا البيان؛ وهو مذكور في موضعه. وفي الحديث: الطيرة والعيافة والطرق من الجبت ؛ الطرق: الضرب بالحصى الذي تفعله النساء، وقيل: هو الخط في الرمل. وطرق النجاد الصوف بالعود يطرقه طرقا: ضربه، واسم ذلك العود الذي يضرب به المطرقة، وكذلك مطرقة الحدادين. وفي الحديث: أنه رأى عجوزا تطرق شعرا ؛ هو ضرب الصوف والشعر بالقضيب لينتفشا. والمطرقة: مضربة الحداد والصائغ ونحوهما؛ قال رؤبة: عاذل قد أولعت بالترقيش ... إلي سرا، فاطرقي وميشي التهذيب: ومن أمثال العرب التي تضرب للذي يخلط في كلامه ويتفنن فيه قولهم: اطرقي وميشي. والطرق: ضرب الصوف بالعصا. والميش: خلط الشعر بالصوف. والطرق: الماء المجتمع الذي خيض فيه وبيل وبعر فكدر، والجمع أطراق. وطرقت الإبل الماء إذا بالت فيه وبعرت، فهو ماء مطروق وطرق. والطرق والمطروق أيضا: ماء السماء الذي تبول فيه الإبل وتبعر؛ قال عدي بن زيد: ودعوا بالصبوح يوما، فجاءت ... قينة في يمينها إبريق قدمته على عقار، كعين الديك، ... صفى سلافها الراووق مزة قبل مزجها، فإذا ما ... مزجت، لذ طعمها من يذوق وطفا فوقها فقاقيع، كالياقوت، ... حمر يزينها التصفيق ثم كان المزاج ماء سحاب ... لا جو آجن، ولا مطروق ومنه قول إبراهيم في الوضوء بالماء: الطرق أحب إلي من التيمم؛ هو الماء الذي خاضت فيه الإبل وبالت وبعرت. والطرق أيضا: ماء الفحل. وطرق الفحل الناقة يطرقها طرقا وطروقا أي قعا عليها وضربها. وأطرقه فحلا: أعطاه إياه يضرب في إبله، يقال: أطرقني فحلك أي أعرني فحلك ليضرب في إبلي. الأصمعي: يقول الرجل للرجل أعرني طرق فحلك العام أي ماءه وضرابه؛ ومنه يقال: جاء فلان يستطرق ماء طرق [طرق]. وفي الحديث: ومن حقها إطراق فحلها أي إعارته للضراب، واستطراق الفحل إعارته لذلك. وفي الحديث: من أطرق مسلما فعقت له الفرس ؛ ومنه حديث ابن عمر: ما أعطي رجل قط أفضل من الطرق، يطرق الرجل الفحل فيلقح مائة فيذهب حيري دهر أي يحوي أجره أبد الآبدين، ويطرق أي يعير فحله فيضرب طروقة الذي يستطرقه. والطرق في الأصل: ماء الفحل، وقيل: هو الضراب ثم سمي به الماء. وفي حديث عمر، رضي الله عنه: والبيضة منسوبة إلى طرقها أي إلى فحلها. واستطرقه فحلا: طلب منه أن يطرقه إياه ليضرب في إبله. وطروقة الفحل: أنثاه، يقال: ناقة طروقة الفحل للتي بلغت أن يضربها الفحل، وكذلك المرأة. وتقول العرب: إذا أردت أن يشبهك ولدك فأغضب طروقتك ثم ائتها. وفي الحديث: كان يصبح جنبا من غير طروقة أي زوجة، وكل امرأة طروقة زوجها، وكل ناقة طروقة فحلها، نعت لها من غير فعل لها؛ قال ابن سيده: وأرى ذلك مستعارا للنساء كما استعار أبو السماك الطرق في الإنسان حين قال له النجاشي: ما تسقيني؟ قال: شراب كالورس، يطيب النفس، ويكثر الطرق، ويدر في العرق، يشد العظام، ويسهل للفدم الكلام؛ وقد يجوز أن يكون الطرق وضعا في الإنسان فلا يكون مستعارا. وفي حديث الزكاة في فرائض صدقات الإبل: فإذا بلغت الإبل كذا ففيها حقة طروقة الفحل ؛ المعنى فيها ناقة حقة يطرق الفحل مثلها أي يضربها ويعلو مثلها في سنها، وهي فعولة بمعنى مفعولة أي مركوبة للفحل. ويقال للقلوص التي بلغت الضراب وأربت بالفحل فاختارها من الشول: هي طروقته. ويقال للمتزوج: كيف وجدت طروقتك؟ ويقال: لا أطرق الله عليك أي لا صير لك ما تنكحه. وفي حديث طراق إذا كان بعضه فوق بعض؛ قال يصف قطاة: أما القطاة، فإني سوف أنعتها ... نعتا، يوافق نعتي بعض ما فيها: سكاء مخطومة، في ريشها طرق، ... سود قوادمها، صهب خوافيها تقول منه: اطرق جناح الطائر على افتعل أي التف. ويقال: اطرقت الأرض إذا ركب التراب بعضه بعضا. والإطراق: استرخاء العين. والمطرق: المسترخي العين خلقة. أبو عبيد: ويكون الإطراق الاسترخاء في الجفون؛ وأنشد لمزرد يرثي عمر بن الخطاب، رضي الله عنه: وما كنت أخشى أن تكون وفاته ... بكفي سبنتى أزرق العين مطرق والإطراق: السكوت عامة، وقيل: السكوت من فرق. ورجل مطرق ومطراق وطريق: كثير السكوت. وأطرق الرجل إذا سكت فلم يتكلم، وأطرق أيضا أي أرخى عينيه …

  • Lane · 1876English, synthesising the classical dictionaries.

    E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.

    طَرْقٌ

    1. طَرْقٌ signifies The beating [a thing], or striking [it, in any manner, and with anything]; (K, TA;) this being the primary meaning: (TA:) or with the مِطْرَقَة, (K, TA,) which is the implement of the blacksmith and of the artificer [with which he beats the iron], and the rod, or stick, with which one beats wool [or hair] to loosen or separate it: (TA:) and the slapping (K, TA) with the hand. (TA.) You say, طَرَقَ البَابَ, aor. طَرُقَ , inf. n. طَرْقٌ, He knocked [or (as we say) knocked at] the door. (Msb.) طَرَقَ الصُّوفَ, (S, O, TA, *) or الشَّعَرَ, (TA,) aor. as above, (S, O,) and so the inf. n., (S, O, K,) He beat the wool, (S, O, K, TA,) or the hair, (TA,) with the rod, or stick, called مِطْرَقَة, (S, O,) to loosen it, or separate it: (S, * O, * TA:) or he plucked it [so as to loosen it, or separate it]. (K, TA.) اُطْرُقِى وَمِيشِى, a prov., and occurring in a verse of Ru-beh, [originally addressed to a woman,] and [lit.] meaning Beat thou the wool with the stick, and mix the hair with the wool, is said to him who confuses or confounds, in his speech, and practises various modes, or manners, therein. (Az, TA. [See Freytag's Arab. Prov. ii. 28.]) And you say also, طَرَقَ الحَدِيدَةَ He beat the piece of iron [with the مِطْرَقَة]: (Mgh, * Msb:) and طرّقها he beat it much, or vehemently. (Msb.) And طَرَقَهُ بِكَفِّهِ, inf. n. as above, He slapped him with his hand. (TA.) And طَرَقْتُ الطَّرِيقَ I travelled [or beat] the road. (Msb.) [And hence, app.,] طَرْقٌ signifies also The being quick of pace; [probably as an inf. n.;] or quickness of going along. (Sh, TA.) And طُرِقَتِ الأَرْضُ The ground was beaten so as to be rendered even, or easy to be travelled; and trodden with the feet. (TA.) And طَرَقَ الدَّوَابُّ المَآءَ بِالرِّجْلِ حَتَّى تُكَدِّرَهُ [The beasts beat the water with the foot so as to render it turbid, or muddy]: (Er-Rághib, TA:) or طَرَقَتِ الإِبِلُ المَآءَ, (S, O, TA,) aor. as above, (O,) (tropical:) the camels staled and dunged in the water. (S, O, TA.) Also (assumed tropical:) The coming by night; (K, TA;) because he who comes by night [generally] needs to knock at the door; as some say; (TA;) and so طُرُوقٌ [which is the more common in this sense]. (K, TA.) You say, طَرَقَ, aor. طَرُقَ , inf. n. طُرُوقٌ, He came by night. (S.) أَتَانَا فُلَانٌ طُرُوقًا (assumed tropical:) Such a one came to us by night. (S.) And طَرَقَ القَوْمَ, aor. طَرُقَ , inf. n. طَرْقٌ and طُرُوقٌ, (assumed tropical:) He came to the people, or party, by night. (TA.) And طَرَقَ أَهْلَهُ, (TA,) or طَرَقَ أَهْلَهُ لَيْلًا, (S, O,) inf. n. طُرُوقٌ, (TA,) (assumed tropical:) He came to his اهل [meaning wife] by night: (S, * O, TA:) the doing of which by him who has been long absent is forbidden by the Prophet. (O, TA. *) And طَرَقَ النَّجْمُ, aor. طَرُقَ , inf. n. طُرُوقٌ, (assumed tropical:) The star, or asterism, rose: and of anything that has come by night, one says طَرَقَ. (Msb.) One says also, طُرِقَ فُلَانٌ (assumed tropical:) Such a one was made an object of [or was visited by or was smitten by] nocturnal accidents or calamities. (TA.) And طَرَقَهُ الزَّمَانُ بِنَوَائِبِهِ (assumed tropical:) [Time, or fortune, visited him, or smote him, with its accidents, or calamities; or did so suddenly, like one knocking at the door in the night]. (TA.) And طَرَقَنِى خَيَالٌ (assumed tropical:) [An apparition, or a phantom, visited me in the night]. (TA.) And طَرَقَنِى هَمٌّ (assumed tropical:) [Anxiety came upon me; or did so suddenly, like one coming in the night]. (TA.) And [hence, app.,] طَرَقَ سَمْعِى كَذَا (assumed tropical:) [Such a thing struck my ear]: and طُرِقَتْ مَسَامِعِى بِخَيْرٍ (assumed tropical:) [My ears were struck by good tidings]. (TA.) Also The stallion's covering the she-camel; (Msb, K; *) and so طُرُوقٌ; (K, TA;) and طِرَاقٌ likewise [app. another inf. n. of طَرَقَ, as its syn. ضِرَابٌ is of ضَرَبَ]: (TA:) or his leaping her, (S, O, TA,) and covering her. (TA.) You say, طَرَقَ القَحْلُ النَّاقَةَ, (S, O, Msb, TA,) aor. طَرُقَ , (S, O, TA,) inf. n. طَرْقٌ, (Msb,) or طُرُوقٌ, (S) or both, (O, TA,) The stallion covered the she-camel: (Msb:) or leaped the she-camel, (S, O, TA,) and covered her. (TA.) And [The practising of pessomancy;] i. q. ضَرْبٌ بِالحَصَى, (S, IAth, O, K,) which is performed by women, (IAth, TA,) or by a diviner; (K;) a certain mode of divination: (S:) or [the practising of geomancy; i. e.] a man's making lines, or marks, upon the ground, with two fingers, and then with one finger, and saying, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ: (AZ, O, TA: [see this saying explained, with another description of the process, in the first paragraph of art. خط:]) or it is the making lines, or marks, upon the sand: (TA:) you say, طَرَقَ, aor. طَرُقَ , inf. n. طَرْقٌ, He made lines, or marks, with a finger, (&c.,) in divining. (JK.) [See the last sentence in art. جبت.] Also The diviner's mixing cotton with wool when divining. (Lth, K.) And طَرَقْنَا النَّعْجَةَ, aor. طَرُقَ , inf. n. طَرْقٌ, We branded the ewe with the mark called طِرَاق. (ISh, O.) طُرِقَ, (K, TA,) like عُنِىَ, (TA,) [inf. n., app., طَرْقٌ, q. v.,] (tropical:) He was, or became, weak in intellect, (K, TA,) and soft. (TA.) طَرِقَ, aor. طَرَقَ , (K,) inf. n. طَرَقٌ, (Fr, S, O, K,) He (a camel) had a weakness in his knees: (Fr, S, O, K: [see حَلَلٌ:]) or, said of a human being and of a camel, he had a weakness in the knee and in the arm or the fore leg: (TA:) or, said of a camel, he had a crookedness in the سَاق (Lth, * O, * K) of the kind leg, [app. meaning in the thigh,] without the [kind of straddling termed] فَحَج, and with an inclining in the heel. (Lth, O.) [See also طَرَقٌ below.] طَرِقَ signifies also He drank turbid, or muddy, water, (O, K, TA,) such as is termed [طَرْقٌ and] مَطْرُوقٌ. (TA. [In the K it is said to be, in this sense, like سَمِعَ; which seems to indicate that the inf. n. is طَرْقٌ, not طَرَقٌ.])

    طرّق الحَدِيدَةَ

    2. طرّق الحَدِيدَةَ: see 1, former half. طرّق طَرِيقًا He made a road plane, or even, so that people travelled it [or beat it with their feet] in their passing along. (TA.) The saying لَا تُطَرِّقُوا المَسَاجِدَ means Make not ye the mosques to be roads [or places of passage]. (TA.) طَرَّقْتُ لَهُ is from الطَّرِيقُ: (S, O:) you say, طرّق لَهَا [app. referring to camels] He made for them a road, or way: (K:) or طرّق لَهُ he gave a way to, or admitted, him, or it. (MA.) طَرَّقَتْ said of the [bird called] قَطَاة, peculiarly, (inf. n. تَطْرِيقٌ, O, K,) She arrived at the time of her egg's coming forth: (As, A'Obeyd, S, O, K:) or she (a قطاة) hollowed out in the ground a place wherein to lay her eggs: as though she made a way for them: so says A Heyth: but the verb may be similarly used of other than the قطاة, metaphorically; whence the saying, i. e. (tropical:) Calamity [has prepared to bring forth her first-born]. (Az, TA.) [Hence, app.,] one says also, ضَرَبَهُ حَتَّى طَرَّقَ بِجَعْرِهِ [He beat him until he gave passage, or was about to give passage, to his ordure]. (As, S, O.) And طرّق لِى, inf. n. تَطْرِيقٌ, signifies أَخْرَجَ [app. meaning He gave forth, or produced, to me something]. (TA.) طَرَّقَتْ بِوَلَدِهَا, said of a camel, means She brought forth with difficulty, her young one sticking fast, and not coming forth easily; and in like manner it is said of a woman: (As, S, O, K:) so in a verse of Ows Ibn-Hajar, cited voce نِفَاسٌ: (O:) or طرّقت said of a woman and of any pregnant female, means the half of her young one came forth, and then it stuck fast. (Lth, TA.) [Hence,] طرّق فُلَانٌ بِحَقِّى (tropical:) Such a one acknowledged my right, or due, after disacknowledging it. (As, S, O, K, TA.) Accord. to AZ, (TA,) طرّق الإِبِلَ means He withheld the camels from pasture, (S, O, K, TA,) or from some other thing: (S, O, TA:) Sh, however, says that he knew not this; but that IAar explained طَرَّفْتُ, with ف, as meaning “ I repelled. ” (TA.) أَخَذَ فُلَانٌ فِى التَّطْرِيقِ means (assumed tropical:) Such a one practised artifice and divination. (TA.) طَرَّقْتُ التُّرْسَ I sewed the shield upon another skin: and طَرَّقْتُ النَّعْلَ, inf. n. تَطْرِيقٌ, I made the sole of two pieces of skin, sewing one of them upon the other. (Msb. [See also the next paragraph.])

    طَارَقْتُ النَّعْلَ

    3. طَارَقْتُ النَّعْلَ [meaning I sewed another sole upon the sole] is an instance of a verb of the measure فَاعَلَ relating to the act of a single agent. (AAF, TA in art. خدع.) [See also 2, last sentence.] You say also, طارق الرَّجُلُ نَعْلَيْهِ, [inf. n. مُطَارَقَةٌ,] The man put one of his two soles upon the other and sewed them together. (As, TA.) And طارق بَيْنَ نَعْلَيْنِ He sewed one sole upon another. (S, O, K.) And طارق بين الثَّوْبَيْنِ, (S,) or بَيْنَ ثَوْبَيْنِ, (O, K,) and بين الدِّرْعَيْنِ, (TA,) i. q. طَابَقَ, (K,) or ظَاهَرَ, i. e. He put on himself one of the two garments, or one of two garments, [and one of the two coats of mail,] over the other. (S, O.) طُورِقَ is said of anything as meaning It was put one part thereof upon, or above, another; and so اِطَّرَقَ; (TA;) [and in like manner أُطْرِقَ; for] one says of shields, يُطْرَقُ بَعْضُهَا عَلَى بَعْضٍ One of them is sewed upon another: (S, O, K:) and أُطْرِقَتْ بِالجِلْدِ وَالعَصَبِ They were clad [or covered] with skin and sinews. (S, O.) طارق الغَمَامُ الظَّلَامَ The clouds followed upon the darkness. (TA.) And طارق الكَلَامَ (tropical:) He practised, or took to, various modes, or manners, in speech; syn. تَفَنَّنَ فِيهِ. (TA.)

    اطرقهُ فَحْلَهُ

    4. اطرقهُ فَحْلَهُ He lent him his stallion [camel] to cover his she-camels. (S, O, K.) لَا أَطْرَقَ ٱللّٰهُ عَلَيْكَ, (O,) or عَلَيْهِ, (K, TA,) means (tropical:) May God not cause thee, or him, to have one whom thou mayest, or whom he may, take to wife, or compress. (O, K, TA.) See also 3, latter part. اطرق رَأْسَهُ He inclined his head [downwards]. (TA.) And أَطْرِقْ بَصَرَكَ Lower thine eyes towards thy breast, and be silent: occurring in a trad. respecting the looking unexpectedly [at one at whom one should not look]. (TA.) And أَطْرَقَ, alone, He bent down his head: (MA:) or he lowered his eyes, looking towards the ground; (S, O, K;) and sometimes the doing so is natural: (TA: [and the same is indicated in the S:]) and it may mean he had a laxness in the eyelids: (A'Obeyd, TA:) or he contracted his eyelids, as though his eye struck the ground: (Er-Rághib, TA:) and he was, or became, silent, (ISk, S, O, K,) accord. to some, by reason of fright, (TA,) not speaking. (ISk, S, O, K.) It is said in a prov., [Lower thine eyes karà: lower thine eyes karà: (كرا meaning the male of the كَرَوَان, a name now given to the stone-curlew, or charadrius ædicnemus:) verily the ostriches are in the towns, or villages]: applied to the self-conceited; (S, O;) and to him who is insufficient, or unprofitable; who speaks and it is said to him, “ Be silent, and beware of the spreading abroad of that which thou utterest, for dislike of what may be its result: ” and by the saying انّ النعام فى القرى is meant, they will come to thee and trample thee with their feet: (O:) it is like the saying فَغُضِّ الطَّرْفَ. (S. [See also كَرَوَانٌ: and see also Freytag's Arab. Prov. ii. 30-31.]) It is asserted that when they desire to capture the كرا, and see it from afar, they encompass it, and one of them says, أَطْرِقْ كَرَا إِنَّكَ لَا تُرَى [or لَنْ تُرَى (Meyd in explanation of the preceding prov.) i. e. Lower thine eyes, or be silent, karà: thou wilt not be seen:] until he becomes within reach of it; when he throws a garment over it, and takes it. ('Eyn, TA.) And أَطْرِقْ كَرَا يُحْلَبْ لَكَ [Lower thine eyes, or be silent, karà: milk shall be drawn for thee:] is [a prov., mentioned by Meyd,] said to a stupid person whom one incites to hope for that which is vain, or false, and who believes [what is said to him]. (O.) One says also, اطرق إِلَى اللَّهْوِ (tropical:) He inclined to diversion, sport, or play. (IAar, K, TA.) اطرق اللَّيْلُ عَلَيْهِ: see 8: and اطرقت الإِبِلُ: see 6. اطرق الصَّيْدَ He set a snare for the beasts, or birds, of the chase. (TA.) And hence, اطرق فُلَانٌ لِفُلَانٍ (assumed tropical:) Such a one plotted against such a one by calumny, or slander, in order to throw him into destruction, or into that from which escape would be difficult. (TA.)

    تطرّق إِلَى كَذَا

    5. تطرّق إِلَى كَذَا He found a way to such a thing: (MA:) or he sought to gain access to such a thing. (Er-Rághib, TA.)

    تَطَارُقٌ

    6. تَطَارُقٌ signifies The coming consecutively, or being consecutive. (TA.) You say, تطارقت الإِبِلُ The camels came following one another, the head of each. [except the first] being at the tail of the next [before it], whether tied together in a file or not: (TA:) or went away, one after another; (S, O, K;) as also اِطَّرَقَت; (O, K, TA;) in the S, incorrectly, أَطْرَقَت; (O, K, TA;) in mentioned in the K, in another part of the art., and there expl. as meaning the followed one another; but the verb in this sense is اِطَّرَقَت: (TA:) and, (O, K, TA,) as some say, (O, TA,) this last signifies they scattered, or dispersed, themselves upon the roads, and quitted the main beaten tracks: (O, K, TA:) As cited as an ex., (from Ru-beh, TA,) describing camels, (O,) meaning They came together, and went away in a state of dispersion. (S, O, TA.) And you say, تطارق الظَّلَامُ وَالغَمَامُ The darkness and the clouds were, or became, consecutive. (TA.) And تطارقت عَلَيْنَا الأَخْبَارُ [The tidings came to us consecutively]. (TA.)

    اِطَّرَقَ

    8. اِطَّرَقَ: see 3. Said of the wing of a bird, (S, TA,) Its feathers overlay one another: (TA:) or it was, or became, abundant and dense [in its feathers]. (S, TA.) And اطّرقت الأَرْضُ The earth became disposed in layers, one above another, being compacted by the rain. (TA.) And اطّرق الحَوْضُ The watering-trough, or tank, had in it [a deposit of] compacted dung, or dung and mud or clay, that had fallen into it. (TA.) And اطّرق عَلَيْهِ اللَّيْلُ, as in the O and L; in the K, erroneously, أَطْرَقَ; The night came upon him portion upon portion. (TA.) See also 6, in three places.

    استطرقهُ فَحْلًا

    10. استطرقهُ فَحْلًا He desired, or demanded, of him a stallion to cover his she-camels; (S, O, K;) like استضربهُ. (TA.) And استطرقهُ He desired, or demanded, of him the practising of pessomancy (الضَّرْبَ بِالحَصَى), and the looking [or divining] for him therein. (K, * TA.) And He desired, or demanded, of him the [having, or taking, a] road, or way, within some one of his boundaries. (TA.) مِنْ غَيْرِ أَنْ يَسْتَطْرِقَ نَصِيبَ الآخَرِ, a phrase used by El-Kudooree, means Without his taking for himself the portion of the other as a road or way [or place of passage]. (Mgh.) And الاِسْتِطْرَاقُ بَيْنَ الصُّفُوفِ, a phrase used by Khwáhar-Zádeh [commonly pronounced KháharZádeh], means The going [or the taking for oneself a way] between the ranks [of the people engaged in prayer]: from الطَّرِيقُ. (Mgh.) And اِسْتَطْرَقْتُ إِلَى البَابِ I went along a road, or way, to the door. (Msb.) [Hence a phrase in the Fákihet el-Khulafà, p. 105, line 15.] [ٱسْتَطْرَقَتْ in a verse cited in the K in art. دد is a mistake for استطرفت, with فا: see 10 in art. طرب.]

    طَرْقٌ

    طَرْقٌ [originally an inf. n., and as such app. signifying An act of striking the lute &c.: and hence,] a species (ضَرْبٌ) of the أَصْوَات [meaning sounds, or airs, or tunes,] of the lute: (TA:) or any صَوْت [i. e. air, or tune], (Lth, O, K, TA,) or any نَغْمَة [i. e. melody], (K, TA,) of the lute and the like, by itself: (Lth, O, K, TA:) you say, تَضْرِبُ هٰذِهِ الجَارِيَةُ كَذَا وَكَذَا طَرْقًا [This girl, or young woman, or female slave, plays such and such airs or tunes, or such and such melodies, of the lute or the like]. (Lth, O, K. *) [Hence, probably,] عِنْدَهُ طُرُوقٌ مِنَ الكَلَامِ, sing. طَرْقٌ, a phrase mentioned by Kr; thought by ISd to mean He has [various] sorts, or species, of speech. (TA.) See also طَرْقَةٌ, in four places. Also (tropical:) A stallion [camel] covering: (O, K, TA:) pl. طُرُوقٌ and طُرَّاقٌ: (TA:) an inf. n. used as a subst. [or an epithet]: (O, K, TA:) for ذُو طَرْقٍ. (TA.) And (assumed tropical:) The sperma of the stallion [camel]: (S, K:) a man says to another, أَعِرْنِى طَرْقَ فَحْلِكَ العَامَ i. e. [Lend thou to me] the sperma, and the covering, (As, TA.) which latter is said to be the original meaning, (TA,) of thy stallion [camel this year]. (As, TA.) And it is said to be sometimes applied metaphorically to (assumed tropical:) The sperma of man: or in relation to man, it may be an epithet, [like as it is sometimes in relation to a stallion-camel, as mentioned above,] and not metaphorical. (TA.) And طَرْقُ الجَمَلِ means also The hire that is given for the camel's covering of the female. (TA in art. شبر.) Also, and مَطْرُوقٌ, (tropical:) Water (S, O, K, TA) of the rain (S, O, TA) in which camels (S, O, K) and others [i. e. other beasts] have staled, (S,) or waded and staled, (S, * O, K, TA,) and dunged: (S, O, TA:) or stagnant water in which beasts have waded and staled: (Mgh:) and طَرَقٌ [expressly stated to be مُحَرَّكَة] signifies [the same, or] water that has collected, in which there has been a wading and staling, so that it has become turbid; (TA;) or places where water collects and stagnates (S, O, K, TA) in stony tracts of land; (TA;) and the pl. of this is أَطْرَاقٌ. (TA.) طَرْقٌ also signifies A [snare, trap, gin, or net, such as is commonly called] فَخّ, (IAar, O, K,) or the like thereof; and so طِرْقٌ: (K: [by Golius and Freytag, this meaning has been assigned to طَرْقَةٌ; and by Freytag, to طِرْقَةٌ also; in consequence of a want of clearness in the K:]) or a snare, or thing by means of which wild animals are taken, like the فَخّ; (Lth, O;) and طَرَقَةٌ, (S, O, K,) of which the pl. [or coll. gen. n.] is طَرَقٌ, (S, K,) signifies [the same, or] the snare (حِبَالَة) of the sportsman, (S, O, K,) having [what are termed] كِفَف [pl. of كِفَّةٌ, q. v.]. (S, O) And A palm-tree: of the dial. of Teiyi. (AHn, K.) And (tropical:) Weakness of intellect, (K, TA,) and softness. (TA [See طُرِقَ.])

    طُرْقٌ

    طُرْقٌ: see طَرْقَةٌ. [Also a contraction of طُرُقٌ, pl. of طَرِيقٌ, q. v.] And pl. of طِرَاقٌ [q. v.]. (K.)

    طِرْقٌ

    طِرْقٌ Fat, as a subst.: (S, O, K:) this is the primary signification. (S, O.) [See an ex. voce بِنٌّ.] And Fatness. (AHn, K.) One says, هٰذَا البَعِيرُ مَا بِه طِرْقٌ i. e. This camel has not in him fatness, and fat. (AHn, TA.) It is said to be mostly used in negative phrases. (TA.) And Strength: (S, O, K:) because it mostly arises from fat. (S, O.) One says, مَا بِهِ طِرْقٌ, meaning There is not in him strength. (TA.) The pl. is أَطْرَاقٌ. (TA.) See also طَرْقٌ, last quarter.

    طَرَقٌ

    طَرَقٌ: see طَرْقٌ, third quarter. Also i. q. مُذَلَّلٌ [applied to a beast, app. to a camel,] meaning Rendered submissive, or tractable; or broken. (TA.) It is also pl. of طَرَقَةٌ, [or rather is a coll. gen. n. of which the n. un. is طَرَقَةٌ,] (S, O, K,) which latter signifies A row of bricks in a wall, or of other things, (S, O,) or [particularly] of palm-trees. (As, TA.) Also, ↓the latter, [as is expressly stated in the TA, and indicated in the S and O, (آثارُ and بَعْضُهَا in the CK being mistakes for آثارِ and بَعْضِهَا,)] The foot-marks [or track] of camels following near after one another. (S, O, K.) You say, وَاحِدَةٍ جَآءَتِ الإِبِلُ عَلَى طَرَقَةٍ The camels came upon one track [or in one line]; like as you say, عَلَى خُفٍّ وَاحِدٍ. (S, O. [See also a similar phrase voce مِطْرَاقٌ.]) And Aboo-Turáb mentions, as a phrase of certain of BenooKiláb, الإِبِلِ مَرَرْتُ عَلَى طَرَقَةِ and عَرَقَتِهَا, meaning I went upon the track of the camels. (TA.) See also طَرْقٌ, last quarter. Also, i. e. طَرَقٌ, A duplicature, or fold, (ثِنْى, in the CK [erroneously] ثَنْى,) of a water-skin: (S, O, K:) and أَطْرَاقٌ is its pl., (S, O,) signifying its duplicatures, or folds, (S, O, K,) when it is bent, (O,) or when it is doubled, or folded, (S, K,) and bent. (S.) And أَطْرَاقُ البَطْنِ The parts of the belly that lie one above another (K, TA) when it is wrinkled: pl. of طَرَقٌ. (TA.) طَرَقٌ in the feathers of a bird is their Overlying one another: (S, O, K, TA:) or, accord. to the A, it is softness and flaccidity therein. (TA.) [Also inf. n. of طَرِقَ, q. v.]

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions5 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
  • الطريق

    فعبارة عن مراسم الحق تعالى المشروعة التى لا رخصة فيها.

    Al-ṭarīq (الطريق): an expression for the prescribed ordinances of God, exalted is He, the legally mandated ones, in which there is no dispensation (rukhṣah).

    Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, line 42 ↗

  • الطريق

    هو ما يمكن التوصل بصحيح النظر فيه إلى المطلوب، وعند اصطلاح أهل الحقيقة: عبارة عن مراسم الله تعالى وأحكامه التكليفية المشروعة التي لا رخصة فيها، فإن تتبع الرخص سبب لتنفيس الطبيعة المقتضية للوقفة والفترة في الطريق.

    Al-ṭarīq: that by which, through sound speculative reasoning concerning it, one can arrive at the sought objective. In the terminology of the people of [spiritual] Reality, it is an expression for the ordinances of God, exalted is He, and His legally prescribed obligatory rulings in which there is no dispensation (rukhṣah), for the pursuit of dispensations is a cause for indulging nature (al-ṭabīʿah), which necessitates halting and slackening on the path.

    al-Jurjānī, al-Taʿrīfāt, line 2801 ↗

  • الطريق اللمي

    هو أن يكون الحد الأوسط علة للحكم في الخارج، كما أنه علة في الذهن، كقوله: هذا محرم؛ لأنه متعفن الأخلاط، وكل متعفن الأخلاط محموم؛ فهذا محموم.

    Al-ṭarīq al-limmī (الطريق اللمي): it is when the middle term is [both] the cause of the ruling in external reality, just as it is the cause in the mind — as in [the syllogism]: 'This is forbidden, because it is of putrid composition, and everything of putrid composition causes fever; therefore this causes fever.'

    al-Jurjānī, al-Taʿrīfāt, line 2805 ↗

  • الطريق الأني

    هو ألا يكون الحد الأوسط علة للحكم، بل هو عبارة عن إثبات المدعي بإبطال نقيضه، كمن أثبت قدم العقل بإبطال حدوثه، بقوله: العقل قديم؛ إذ لو كان حادثا لكان ماديا؛ لأن كل حدوث مسبوق بالمادة.

    Al-ṭarīq al-ānī (الطريق الآني): it is when the middle term is not the cause of the ruling, but rather consists in establishing the claim by invalidating its contradictory — as with one who establishes the eternity (qidam) of the intellect by invalidating its being originated (ḥudūth), saying: 'The intellect is eternal; for if it were originated, it would be material, since every instance of origination is preceded by matter.'

    al-Jurjānī, al-Taʿrīfāt, line 2808 ↗

  • الطريقة

    هي السيرة المختصة بالسالكين إلى الله تعالى من قطع المنازل والترقي في المقامات.

    Al-ṭarīqah (الطريقة): the way of life proper to those journeying toward God, exalted is He — [consisting in] traversing the stations and ascending through the spiritual stages (al-maqāmāt).

    al-Jurjānī, al-Taʿrīfāt, line 2811 ↗

The same three letters in all six orders. Choose one.

ط ر ق

الطاء والراء والقاف أربعة أصول أحدها الإتيان مساء والثاني الضرب والثالث جنس من استرخاء الشيء والرابع خصف شيء على شيء

ṭ-r-q: four roots: one is coming at night, the second is striking, the third is a kind of slackness in a thing, and the fourth is patching one thing onto another.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×11

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary

al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).

A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).

Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).

Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.

Neighbours on the ring differ by one swap of two letters.

The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).

The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.

Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 6 of 643

Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.

Our computation from the OpenITI texts; heading detection can miss entries

Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.

How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ط

ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗

ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗

ر

ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا لانحرافه إلى اللام مخرج الراء

From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Sībawayh, lines 26557–26558 ↗

ومن مخرج النون غير أنه أدخل في ظهر اللسان قليلا، لانحرافه إلى اللام، مخرج الراء

From the place of the nūn, except that it goes a little further onto the back of the tongue, because it leans towards the lām, is the place of the rāʾ. Ibn Jinnī, lines 980–981 ↗

ق

ومن أقصى اللسان وما فوقه من الحنك الأعلى مخرج القاف

From the furthest part of the tongue and the upper palate above it is the place of the qāf. Sībawayh, line 26550 ↗

ومما فوق ذلك من أقصى اللسان، مخرج القاف

From above that, at the furthest part of the tongue, is the place of the qāf. Ibn Jinnī, line 972 ↗

Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.

In the Breath of the All-MercifulIbn ʿArabī · metaphysics

English throughout: AI translation of the Arabic

ط

Level of existence: السماء السادسة · the sixth heaven

Divine Name: المحصي · the Enumerator (al-Muḥṣī)

Lunar mansion: الزبانا · al-Zubānā

Futūḥāt ch. 198, line 64680

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ر

Level of existence: السماء الخامسة · the fifth heaven

Divine Name: المصور · the Form-Giver (al-Muṣawwir)

Lunar mansion: الغفر · al-Ghafr

Futūḥāt ch. 198, line 64675

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ق

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ط

فهي إشارة إلى الشيء الذي جنسه طاهر وصاف إلى النهاية، وهو في ذاته أيضا طاهر صاف إلى النهاية.

It is an indication of the thing whose genus is pure and clear to the utmost, and which is also, in itself, pure and clear to the utmost.

فهي إشارة إلى الخبيث إلى النهاية عكس الأول.

It is an indication of what is foul to the utmost, the reverse of the first.

فهي إشارة إلى الشيء الذي من طبعه السكون أو أمر بالسكون.

It is an indication of the thing whose nature is stillness, or which has been commanded to be still.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ر

فهي إشارة إلى جميع الخيرات الظاهرة والباطنة.

It is an indication of all goods, outward and inward.

فهي إشارة إلى الواحد في نفسه وهو ظاهر.

It is an indication of the one in itself, and it is manifest.

فهي إشارة إلى الشيء الذي فيه الروح وليس من بني آدم، أو إشارة إلى الروح نفسها.

It is an indication of a thing that has spirit in it but is not of the children of Adam, or an indication of the spirit itself.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ق

فهي إشارة إلى حيازة الخيرات أو إلى جميع الأنوار.

It is an indication of the acquisition of goods, or of all lights.

فهي إشارة إلى النشأة الأصلية أو العلم القديم وما أشبه ذلك.

It is an indication of the original creation, or eternal knowledge, and the like.

فهي إشارة إلى الذل.

It is an indication of abasement.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus10 roots in Ibn Fāris’s chapterط ر

Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 18461 ↗

  • طرزالطاء والراء والزاء كلمة يظن أنها فارسية معربة وهي في شعر حسان : — بيض الوجوه كريمة أحسابهم … شم الأنوف من الطراز الأول … ويقولون طرزة أي هيئتهL18462
  • طرسالطاء والراء والسين فيه كلام لعله أن يكون صحيحا يقولون الطرس الكتاب الممحو ويقال كل صحيفة طرس ويقولون التطرس أن لا يطعم الإنسان ولا يشرب إلا طيباL18465
  • طرطالطاء والراء والطاء كلمة يقولون الأطرط الدقيق الحاجبين وقد طرطL18469
  • طرفالطاء والراء والفاء أصلانQ 11 · L18470
  • طرقالطاء والراء والقاف أربعة أصول أحدها الإتيان مساء والثاني الضرب والثالث جنس من استرخاء الشيء والرابع خصف شيء على شيءQ 11 · L18493
  • طرمالطاء والراء والميم أصيل صحيح يدل على تراكم شيء يقولون الطرامة الخضرة على الأسنان ويقولون الطرم العسل والطريم السحاب الغليظL18547
  • طرىالطاء والراء والحرف المعتل أصيل صحيح يدل على غضاضة وجدة فالطري الشيء الغض ومصدره الطراوة والطراءة ومنه أطريت فلانا وذلك إذا مدحته بأحسن ما فيه فإذا همL18549
  • طربالطاء والراء والباء أصيل صحيح يقولون إن الطرب خفة تصيب الرجل من شدة سرور أو غيره وينشدون : — وقالوا قد طربت فقلت كلا … وهل يبكى من الطرب الجليد … وقالL18553
  • طرثالطاء والراء والثاء كلمة صحيحة وهي الطرثوث وهي نبتL18562
  • طرحالطاء والراء والحاء أصل صحيح يدل على نبذ الشيء وإلقائهQ 1 · L18562
In the sister scriptsHebrew ט ר קSyriac ܛ ܪ ܩ
Arabicط ر ق
Hebrewט ר ק
Syriacܛ ܪ ܩ
Ancient South Arabian (musnad)𐩷 𐩧 𐩤
Phoenician𐤈 𐤓 𐤒

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

  • Classical lexiconAl-Khalīl anchors the root in the concrete: ṭaraqa manzilan is to arrive at a dwelling by night, and ṭarq is the beating of wool with the mallet (miṭraqa) of the smith.well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Khalīl anchors the root in the concrete: ṭaraqa manzilan is to arrive at a dwelling by night, and ṭarq is the beating of wool with the mallet (miṭraqa) of the smith. Al-Jawharī moves to the derived noun ṭarīq, 'the road' (masc. or fem., pl. aṭriqa/ṭuruq), and to ṭarīqa as the tallest variety of palm (a Yamāma usage he attributes to Abū ʿAmr) and as a woven strip sewn into a tent's seams; he also records ṭarīqat al-qawm, 'the notables of a people.' Al-Rāghib supplies the semantic bridge explicitly: ṭarīq is the path that is 'beaten' (yuṭraq) by the feet, ṭarq being a specific, blow-like striking (as of the mallet), and from this concrete beating the word is extended metaphorically to any course of conduct, praiseworthy or blameworthy, and even to the diviner's striking of pebbles (al-ṭarq bi-l-ḥaṣā) and to animals' churning of water underfoot. Ibn Manẓūr confirms the divinatory sense with the ḥadīth condemning al-ṭarq wa-l-ʿiyāfa as jibt, and reiterates that ṭarq at root is darb, hence the smith's and wool-carder's miṭraqa. Lane summarizes the primary sense as simply 'the beating or striking of a thing,' with ṭaraqa al-bāb, 'he knocked at the door,' as the paradigmatic instance — the whole later semantic field of path, manner, and nocturnal arrival growing out of this basic striking/beating.

    Draws on: al-Khalīl · al-Jawharī · Ibn Fāris · al-Rāghib · Ibn Manẓūr · Lane

    • al-ʿAyn, s.v. ṭ-r-q
    • al-Ṣiḥāḥ, s.v. ṭ-r-q
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. ṭ-r-q
    • al-Rāghib, al-Mufradāt, s.v. ṭ-r-q
    • Ibn Manẓūr, Lisān al-ʿArab, s.v. ṭ-r-q
    • Lane, Lexicon, s.v. ṭaraqa
  • Letters & soundIn the Akbarian celestial correspondence ṭāʾ is linked to the sixth heaven and rāʾ to the fifth, with qāf given no such correspondence in the data supplied.speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    In the Akbarian celestial correspondence ṭāʾ is linked to the sixth heaven and rāʾ to the fifth, with qāf given no such correspondence in the data supplied. Al-Dabbāgh's letter-meanings read ṭāʾ as indicating a thing pure and clear to the utmost degree, both in its genus and in itself, rāʾ as indicating goods both outward and inward, and qāf as indicating the acquisition of goods or of lights. One could speculatively read ṭarq as 'striking that yields clear (ṭāʾ) goods (rāʾ) as an acquisition (qāf)' — a mnemonic resonance at best. This is standard for Ibn ʿArabī's and al-Dabbāgh's letter-symbolism traditions, but mainstream historical linguistics treats such readings as suggestive only, with no demonstrated causal role in the word's actual semantic history.

    Draws on: Ibn Jinnī imsās (implied) · Ibn ʿArabī celestial correspondences · al-Dabbāgh letter-meanings

    • Ibn ʿArabī, celestial letter correspondences (as supplied)
    • al-Dabbāgh, letter-meanings on fatḥa (as supplied)
  • Root structureAmong Ibn Fāris's ṭ-r-* chapter siblings (ṭrz 'border/manner,' ṭrs 'erased leaf,' ṭrṭ 'thin-browed,' ṭrf 'extremity,' ṭrq, ṭrm 'accumulated film,' ṭry 'freshness,' ṭrb 'elation,' ṭrth a plant name, ṭrḥ 'casting away') the meanings scatter widely, so the bare ṭ-r nucleus carries no single semantic charge across the chapter — it is a lexicographic grouping device, not evidence of shared sense.uncertain

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    Among Ibn Fāris's ṭ-r-* chapter siblings (ṭrz 'border/manner,' ṭrs 'erased leaf,' ṭrṭ 'thin-browed,' ṭrf 'extremity,' ṭrq, ṭrm 'accumulated film,' ṭry 'freshness,' ṭrb 'elation,' ṭrth a plant name, ṭrḥ 'casting away') the meanings scatter widely, so the bare ṭ-r nucleus carries no single semantic charge across the chapter — it is a lexicographic grouping device, not evidence of shared sense. Of the six letter-permutations of ṭ-r-q, three are independently attested roots with unrelated meanings: ṭrq itself (striking/night-coming/path), rqṭ (mottled coloring, black flecked with white), and qṭr (dripping, hence qaṭr 'rain-drops'); qrṭ is attested but Ibn Fāris flags it as three words with no shared analogical root; ṭqr and rṭq are unattested. Ibn Jinnī's greater-derivation method would note the ṭrq/qṭr pairing — striking versus dripping, both punctual, discrete actions — as suggestive, but this remains a juxtaposition of attested forms, not a demonstrated etymological link.

    Draws on: Ibn Fāris nucleus siblings · permutations · Ibn Jinnī greater derivation

  • Semitic kin & loanwordsAramaic and Syriac preserve a root ṭ-r-q with the sense 'to knock, strike, slam' (e.g.plausible

    Cognates in the sister languages, and whether the word was borrowed.

    Aramaic and Syriac preserve a root ṭ-r-q with the sense 'to knock, strike, slam' (e.g. of a door), semantically parallel to the Arabic core sense of striking recorded by Ibn Fāris and Lane. This makes a genuine Semitic cognate plausible, though the data available here does not permit certainty about direction of borrowing or independent common inheritance. No confident cognate is available in Hebrew, Akkadian, or Geʿez from the material at hand, and there is no evidence this is a loanword into Arabic.

    Draws on: Aramaic/Syriac comparison

    • Comprehensive Aramaic Lexicon, s.v. ṭrq (root)
  • Quranic exegesisAt 86:1, al-Ṭabarī and al-Zamakhsharī gloss al-ṭāriq as 'that which comes by night,' i.e.well attested

    How the classical exegetes read the word in the Quran.

    At 86:1, al-Ṭabarī and al-Zamakhsharī gloss al-ṭāriq as 'that which comes by night,' i.e. the star (al-najm), since the root's primary sense is nocturnal arrival — some traditions specify the morning star. At 20:63, 'wa-yadhhabā bi-ṭarīqatikum al-muthlā' ('and take away your exemplary ṭarīqa'), the exegetes read ṭarīqa either as 'your foremost way of life/religion' or, drawing on the lexical sense ṭarīqat al-qawm = their notables, as 'your leading people.' At 4:168–169, ṭarīq is read straightforwardly as the metaphorical path — here the path to error and to Hell, contrasted with the straight path elsewhere — showing the extension from physical road to moral/soteriological course that al-Rāghib's lexical entry already anticipates.

    Draws on: al-Ṭabarī · al-Zamakhsharī · sample verses

  • Akbarian readingIbn ʿArabī gives ṭarīq a technical, restrictive sense: it denotes 'the legally prescribed observances of God, the Real, which admit no dispensation (rukhṣa)' — a stricter category than sharīʿa in general, marking obligatory rites with no relaxation.plausible

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī gives ṭarīq a technical, restrictive sense: it denotes 'the legally prescribed observances of God, the Real, which admit no dispensation (rukhṣa)' — a stricter category than sharīʿa in general, marking obligatory rites with no relaxation. In the Faṣṣ Ādam, the term appears in the phrase 'this is not known by intellect by way of speculative reflection (bi-ṭarīqi naẕarin fikriyyin), but only through divine disclosure' — here ṭarīq denotes a method or mode of cognitive approach, explicitly contrasted with kashf (unveiling), aligning with the lexical sense of a 'course' one follows, now applied to epistemic method rather than physical travel.

    Draws on: Ibn ʿArabī definition · Faṣṣ Ādam

    • Ibn ʿArabī, Iṣṭilāḥāt, s.v. al-ṭarīq (as supplied)
    • Ibn ʿArabī, Faṣṣ Ādam, Fuṣūṣ al-Ḥikam (as supplied excerpt)
Neighbouring rootsThe roots that share letters with this one, as a map you can open out