ردب

إِرْدَبٌّ A well-known مِكْيَال [or measure with which corn is measured], (T,) a large مِكْيَال, (S, M, K,) in Egypt, (K,) [i. e.] of the people of Egypt; (T, S;) or a certain measure of capacity well known in Egypt; (Msb;) not correctly called a مِكْيَال for they do not measure with it, but with the وَيْبَة: (IB, TA:) it comprises, (يَضُمُّ, [so in the M, but in copies of the K وَيُضَمُّ, which signifies that it is also pronounced with damm,]) as they say, (M,) or it takes, (T,) twenty-four times the measure called صَاع, (T, M, Msb, K,) of wheat, (T,) i. e. sixty-four times the measure called مَنّ, (T, Msb,) the منّ here meant being the منّ of our country, (Az, [app. meaning El-'Irák,]) and the صاع being that of the Prophet: (Msb:) or six وَيْبَات: (K:) the اردبّ of Egypt is six وَيْبَات; the وَيْبَة being four أَرْبَاع; the رُبْع, four أَقْدَاح; and the قَدَح, two hundred and thirty-two دَرَاهِم: (EsSuyootee in his “ Husn el-Mohádarah:”) the half of the اردبّ is called قَنْقَلٌ: (T:) the word اردبّ is affirmed by some to be arabicized: (MF:) [it is now vulgarly pronounced أَرْدَبّ:] the pl. is أَرَادِبُ. (Msb.) El-Akhtal says, قَوْمٌ إِذَا اسْتَنْبَحَ الأَضْيَافُ كَلْبَهُمُ قَالُوا لِأُمِّهِمُ بُولِى عَلَى النَّارِ وَالخُبْزُ كَالعَنْبَرِ الهِنْدِىِّ عِنْدَهُمُ وَالقَمْحُ سَبْعُونَ إِرْدَبًّا بِدِينَارِ [Persons who, when the guests induce their dog to bark, (see art. نبح,) say to their mother, “ Make water on the fire: ” and bread is like Indian ambergris in their judgment, while wheat is seventy irdebbs for a deenár]: the former of these two verses [whereof the latter only is cited in the S] is said by As and others to be the most severely-satirical verse uttered by any of the Arabs. (TA.) b2: Also A conduit in which water flows upon the surface of the ground. (M, K.) إِرْدَبَّةٌ A wide بَالُوعَة [or sink-hole] made of baked clay: (T, K:) likened to the مِكْيَال above mentioned: pl. as above. (T.) [And Any pipe of baked clay: pl. إِرْدَبَّاتٌ: see دَاخِنَةٌ.] b2: And i. q. قِرْمِيدَةٌ [which may mean A large baked brick, or a thing made of baked clay]: (M, TA:) or large baked bricks; (S, K, TA;) which are called قِرْمِيدٌ. (S, TA.)

برك: بَرَك: أقعى، قرفص (جلس بأن جعل مؤخرته قرب كعبي رجليه) (بوشر، محيط المحيط) - وبرك الفرس: سقط ووقع. ففي حياة العرب لدوماس ص190 في كلامه عن فرس: يعثر ويبرك. - وبرك: وقع، وصرع (هلو، رولاند) - وبرك الشتاء: بدأ الشتاء (أخبار 82، وانظر لين مادة بَرْك ص194 أ). - وبرك في معجم الكالا بمعنى التقى وتقاطع، في كلامه عن الثوب يتلاقى طرفاه فيكون طرف منه فوق طرفه الآخر، وهذا يفسر لنا هذه العبارة التي وردت في المقري (2: 169): أخرج من بركة قبائه. لئن القباء يتلاقى طرفاه فوق الصدر (الملابس 360، 361) وانظر: بِركة.
باركه بالحرب: جد في قتاله (كرتاس 107) -وبارك وبارك فيه: جعل الخير والبركة يقال مثلاً: بارك الله في همتك: جعل فيها الخير والبركة (بوشر) - وبارك له بالعيد: هنأه به (بوشر) تبر بسر: تناول سر القربان (بوشر).
بَرْك: انظر بُرَكة.
بِرْك: تجمع على بِرَاك (الكالا) وهي الجرة من الطين لها عروتان وعنق ضيق. - وبِرك: خشب المحراث (محيط المحيط).
بَرَك: متاع، ثَقَل (مملوك 1: 253) وفي الفخري ((350)) بَرْك.
بُرَك: جمعها بُرَكات (بالكتلونية bruc وبالأسبانية brugo وباللاتينية brucus من بركسوس أو بروكسوس اليونانية): أرقة (فوك).
بَرْكَةْ: انظر بَرَكة. - وبَرْكَة: صورة وردة، ودائرة من الأزهار في وسط الشال. (بوشر) وهي من الفارسية بَرگ ورقة شجر؟.
برْكَة: هو الجزء من القباء الذي يلاقي جزءه الآخر لمقابل له فيقع عليه ليغطي الصدر (المقري 2: 169) قارن هذا بما ذكر في مادة برك. ولا أدري إن كان لابد أن نربط هذا المعنى بكلمة بِركَة بمعنى صدر وهي لا تستعمل إلا لتعني صدر البعير. ومع هذا فأراني أميل إلى هذا.
وتأتي بمعنى جون، خليج مثل Sinus باللاتينية و Sein بالفرنسية القديمة (لين ترجمة ألف ليلة 3: 107 رقم 72).
وحوض الحمام (بوشر) - والبِركة: سوق الماشية. ففي رياض النفوس ص 91ق، 92و: ورجعت أكتب في البركة (كذا) فباعوا رأساً وشرطوا فيه عيوباً فأبى المشتري أن يقبله بتلك العيوب. فلما كان آخر النهار باعوه من رجل آخر ولم يذكروا له العيوب التي ذكروا للرجل الأول. فقلت لهم غدوة ذكرتم أمس أن به عيوباً والساعة تبيعونه بلا عيب. فقال بعضهم لبعض من أين جبتم لنا هذا. قال فتركت البركة (كذا) ورجعت ... الخ.
بَركَة، عامية، وكذلك بَرْكة: نعمة، وفضل الله وإحسانه. وخيره (بوشر، فوك، وانظر لين). وفي كتاب ابن عبد الملك 116ق: حين ضرب المنصور سلطان الموحدين الدنانير الكبيرة المعروفة باسم اليعقوبية أرسل منها مائتين إلى عالم وقال قولوا له: ((هذا من البركة التي خرجت في هذا الوقت وقد أردنا أن تكون أول موصول بشيء منها.)) ومن هذا أطلقت الكلمة على ما رزقه الله للمرء، وما يملكه، وما يستطيعه. ففي ألف ليلة (1: 309): إنني لا أستطيع أن أعطيك قدر ما أريد، لأني لست غنياً، ((لكن خذ هذا على حسب البركة. أي خذ هذا حسب الاستطاعة.
ومؤونة، أسباب العيش (زيشر 1: 157 وفيه بُركة) لأن المؤونة وأسباب العيش نعمة من الله.
وإنعام، إكرام، نعمة الله يمنحها العبد (معجم الأسبانية 73، 388 - 9) وفي كتاب ابن صاحب الصلاة ص19 ق: أمر (أمير المؤمنين) للناس الوافدين في مدة هدا (هده) الأيام ثلاث مرات بالبركة ونال جميع الناس معه الإِنعام الذي عوَّده.
وفيه: وكذلك أنال الفعلة والبنائين والصُنّاع بركات وخيرات حين استحسن ما صنعوه (28ق، 31و، 32و، 43ق، 45و 54و، 57و، 72ق، الخ).
وبَرْكة: مزية مباركة، وخاصة سْافية، وفضيلة. يقال مثلا لماء هذه العين بركة البري 64).
والبركة عند النصارى: الطهارة والقداسة.
والبركة: العشر.
وكلمة البركة: آية يصرف بها القسيس الجمع في خاتمة الصلاة (محيط المحيط).
ولما كانت كلمة البركة تعني الزيادة أيضاً فقد استعملها البربر بمعنى كفى، دعني، إليك عني (كارترون 39) كما يقولون: بركان: حسبي كفاني، وكذلك بركاك .. الخ (رولاند).
وبركة: تعويذة، تميمة وهي ورقة ملفوفة فيها آيات من القرآن يحملها المرء لتحميه من الشرور (مجلة الشرق والجزائر والمستعمرات السلسلة الجديدة 17: 170).
وفي المثل: الحركة بركة والتواني هلكة أي الحركة مصدر الخير والتواني مصدر الشر (بوشر).
وحبة البركة: الحبة السوداء، شونيز (بوشر) وبزر الرازيانج (لين عادات 1: 383) وانظره في مادة حب.
بُرَكة (هكذا ينطقها الأسبان (الكالا) وفي معجم فوك بُراكة) ويجمع على بُرَك: بلبول. ويقول شو (1: 275، 277) إنه اسم حبس وليس اسماً خاصاً. وفي معجم هلو: canard ههو بَرْك وجمعه بَراك وبُرَكة: بط الماء، حذف (الكالا).
بَركى: شجرة من أشجار الهند وتسمى jacquier ( ابن بطوطة 3: 126، 4: 228). بُركان: جبل النار، ويجمع على بَراكين وبُراكيّة (محيط المحيط، ويجرز 51 مع تعليق هامكر 182 - 4، كاترمير البكري 51، عباد 1: 316 أمارى 1: 135، 136، 144، 424، ابن جبير 34، 324، 327، 331، القزويني 2: 144).
بُرُوك. بُرُوك البُرْنس: الهدايا التي يتطلبها الاغوات والرؤساء من رعاياهم. وبالأسبانية ( alboroque, alboroc) وهي: كأس ودبابيس، هدية تدفع زيادة على الثمن المعروف (معجم الأسبانية 73).
بُرَيْك (اسم خاص). حساب بُرَيْك بيان (قائمة) حساب العطار يقدمه إلى السادة (بوشر).
بَرَّكان: هو هذا النوع من غليظ النسيج الذي يسميه الفرنسيون barracan ويسميه الأسبان bouracan.
وكساء يتخذ من هذا النسيج. ثم أطلق هذا الاسم على كساء يتخذ من نسيج أرق منه وأغلى ثمناً لأنه يصنع على طراز البركان القديم (الملابس 68 وما يليها).
ونجد في كتاب محمد بن الحارث ص319: ((فسألني أن أشتري له كساءً بُرُّكَان.)) هكذا ضبطت حركاته في المخطوطة وهو ضبط صحيح. وإذا كان ضبط بُرَّكانَ بفتح النون صحيحاً فهو بدل كساء. ولكني أفضل قراءتها كساءَ بُرّكانٍ بالإضافة أي كساءً من البركان.
بَرُّوك: ديك (دومب 63، بوشر).
أبرك: افعل التفضيل من بركة أي أكثر بركة، وأكثر سعادة، ففي ألف ليلة (1: 58): ما رأيت عمري أبرك من هذا النهار. وحين يهنأ المرء فيقال له سنة مباركة فالجواب هو: عليك ابرك السنين (بوشر).
مَبْرَكَة: سعاجة، غبطة، طوبى (هلو).
مبروك: مبارك، وشيء مبروك أي رزق مبارك، ويستعمل هذا مجازاً وفي حديث المؤانسة وكذلك في السخرية بمعنى شيء مفيد، نافع (بوشر).
مُبارُك: تقي، ديّن، عابد (بوشر).
وداء المبارك: الزهري (بوشر) وكذلك مُبارك وحدها (سنج، بوشر، هلو). والحشيشة المباركة: benoite) ( بوشر).

برك

1 بَرَكَ, (S, Msb, K,) aor. ـُ (S, TA,) inf. n. بُرُوكٌ (S, Mgh, Msb, K) and تَبْرَاكٌ, (K,) said of a camel, (S, Mgh, Msb,) i. q. اِسْتَنَاخَ [i. e. He lay down, or kneeled and lay down, upon his breast, with his legs folded]; (S, K;) he made his breast to cleave to the ground; (Mgh;) he fell upon his بَرْك, i. e. breast; (Msb;) he threw his برك, i. e. breast, upon the ground; (TA;) and in like manner, ↓ برّك, (TA, and so in some copies of the K,) inf. n. تَبْرِيكٌ. (TA.) and بَرَكَتِ النَّعَامَةُ The ostrich lay upon its breast. (TA.) And بَرَكَ is also said of a lion, and of a man. (K voce ربض.) [Of the latter, one also says, بَرَكَ عَلَى رُكْبَتَيْهِ He fell, or set himself, upon his knees; he kneeled.] The بُرُوك of a man praying, which is forbidden, is The putting down the hands before the knees, after the manner of the camel [when he lies down; for the latter falls first upon his knees, and then upon his stiflejoints]. (Mgh.) b2: Hence, i. e., from the verb said of a camel, inf. n. بُرُوكٌ, (TA,) He, or it, (i. e. anything, S,) was, or became, firm, steady, steadfast, or fixed; continued, remained, or stayed; (S, K;) in a place: (TK:) [and so, app., with بَرِكَ for its aor. ; for] you say, بَرَكَ لِلْقِتَالِ, aor. ـِ [He was, or became, firm, &c., for the purpose of fighting,] and in like manner بَرِكَ, aor. ـَ (TA. [See also a similar signification of 8.]) b3: (assumed tropical:) It (the night) was, or became, long, or protracted; as though it did not quit its place. (A and TA in art. قعس.) b4: See also 8, in two places.2 بَرَّكَ see 1.

A2: تَبْرِيكٌ also signifies The praying for بَرَكَة, (S, K, TA,) for a man, &c. (TA.) You say, بَرَّكْتُ عَلَيْهِ, inf. n. تَبْرِيكٌ, I said to him, بَارَكَ اللّٰهَ عَلَيْكَ [or فِيكَ &c., God bless thee!

&c.]. (TA.) And برّك علي الطَّعَامِ He prayed for, or invoked, a blessing on the food. (TK.) 3 بارك عَلَيْهِ He kept, or applied himself, constantly, or perseveringly, to it; (Lh, K;) namely, an affair, (TA in art. حفظ,) or commerce, or traffic, &c. (Lh, TA.) A2: بارك اللّٰهُ فِيكَ, (Fr, S, Msb, K,) and لَكَ, and عَلَيْكَ, (S, K,) and بَارَكَكَ, (Fr, S, K,) inf. n. مُبَارَكَةٌ, (TK,) [God bless, beatify, felicitate, or prosper, thee;] God put in thee, (TA,) give thee, make thee to possess, (T, K,) بَرَكَة [i. e. a blessing, good of any kind, prosperity or good fortune, increase, &c.]. (TA, TK.) بَارِكْ عَلَى مُحَمِّدٍ وَ عَلَى آلِ مُحَمَّدٍ (in a trad., TA,) means Continue Thou, or perpetuate Thou, (O God,) to Mohammad and to the family of Mohammad the eminence and honour which Thou hast given them: (K, TA:) [or still bless or beatify, or continue to bless or beatify, Mohammad &c.: though it may well be rendered simply bless or beatify &c.:] Az says that it is from بَرَكَ said of a camel, meaning “he lay down upon his breast in a place and clave thereto.” (TA.) And اَللّٰهُمَ بَارِكْ لَنَا فِى المَوْتِ, in another trad., means [O God, bless us] in the state to which death will bring us. (TA.) The Arabs say to the beggar, بُورِكَ فِيكَ [Mayest thou be blest; and, in the present day, اَللّٰه يُبَارِك فِيك God bless thee]; meaning thereby to repel him; not to pray for him: and by reason of frequency of usage of this phrase, they have made ↓ بُورِك a noun: a poet [in Har شريش العدوى (app. Sherees, not Shereesh, El-'Adawee), in the TA Aboo-Fir'own,] says, تَظُنُّ أَنَّ بُورِكًا يَكْفِينِى

إِذَا خَرَجْتُ بَاسِطًا يَمِينِى

[She imagines that the saying “Mayest thou be blest” will suffice me when I go forth stretching out my right hand for an alms]. (Har p. 378.

[This verse is differently cited in the TA; for there, instead of تظنّ and خرجت, we find تُحِبُّ and غَدَوْتُ.]) b2: [You also say of a man, بارك فِيهِ, and لَهُ, &c., meaning He blessed him; i. e. he prayed God to bless him.] b3: See also 6.4 ابركهُ He made him (namely, a camel,) to lie down [or kneel and lie down] upon his breast. (S, K.) You say, أَبْرَكْتُهُ فَبَرَكَ I made him to lie down upon his breast, and he lay down upon his breast: but this is rare: the more common phrase is أَنْخَتُهُ فَاسْتَنّاخَ. (S.) A2: See also 8.

A3: مَا أَبْرَكَهُ [How blessed is he, or it!] is an instance of a verb of wonder with a passive meaning [and irregularly derived]. (TA.) 5 تبرّك بِهِ i. q. تَيَمَّنَ بِهِ [He had a blessing; and he was, or became, blest; by means of him, or it: so accord. to explanations of تَبَرُّكْ in the KL: but very often signifying he looked for a blessing by means of him, or it; he regarded him, or it, as a means of obtaining a blessing; he augured good from him, or it; تيمّن به being opposed to تَشَأَّمَ به; as in the K in art. طير, and in Bd in xvii. 14, &c.]: (S, K:) and ↓ تبارك بِالشَّيْءِ He augured good from the thing. (Lth, K.) One says so of a man. (K in art. مسح.) And one says, تبرّك بِاسْمِ اللّٰهِ [He looked for a blessing by means of uttering the name of God, or saying بِسْمِ اللّٰهِ]. (Ksh, on the بسملة; &c.) 6 تبارك, accord. to Zj, is an instance of تَفَاعَلَ [as quasi-pass. of فَاعَلَ, i. e., of بَارَكَ, like as تَبَاعَدَ is of بَاعَدَ,] from البَرَكَةُ; and so say the lexicologists [in general]. (TA.) [Hence,] تبارك اللّٰهُ means [Blessed is, or be, God; or] hallowed is, or be, God; or far removed is, or be, He from every impurity or imperfection, or from everything derogatory from his glory; (K) or highly to be exalted, or extolled, is God; or highly exalted, or extolled, be He; (Abu-l-'Abbás, TA;) greatly to be magnified is God; or greatly magnified be He: (TA:) or i. q. ↓ بَارَكَ, like قَاتَلَ and تَقاَتَلَ, except that فَاعَلَ is trans. and تَفَاَعَلَ is intrans.: (S:) accord. to IAmb, it means [that] one looks for a blessing by means of [uttering] his name (يُتَبَرَّكُ بِاسْمِهِ) in every affair, or case: accord. to Lth, it is a phrase of glorification and magnification: (TA:) or تبارك signifies He is abundant in good; from البَرَكَةُ, which is “abundance of good:” or He exceeds everything, and is exalted above it, in his attributes and his operations; because البَرَكَةُ implies the meaning of increase, accession, or redundance: or He is everlasting; syn. دَامَ; from بُرُوكُ الطَّيْرِ عَلَى المَآءِ [“the continuing of the birds at the water”]; whence البِرْكَةُ, because of the continuance of the water therein: the verb is invariable [when thus used, being considered as divested of all signification of time, or used in an optative sense]; and is not employed [in any of the senses above] otherwise than in relation to God: (Bd in xxv. 1:) it is an attributive peculiar to God. (K.) b2: تبارك بِالشَّىْءِ: see 5.8 ابترك He (a man) threw his بَرْك [i. e. breast upon the ground (as the camel does in lying down), or upon some other thing]. (S.) b2: He (a sword-polisher) leaned upon the polishing-instrument, (K,) on one side. (TA.) And He (a horse) inclined on one side in his running. (TA: [accord. to which, this is from what next follows.]) b3: He hastened, or sped, and strove, laboured, or exerted himself, in running: (S, K:) and ↓ بَرَكَ, inf. n. بُرُوكٌ, (K,) or, as some say, this is a subst. from the former verb, (TA,) He strove, laboured, or exerted himself. (K.) b4: (assumed tropical:) It (a cloud) rained continually, or incessantly: (TA:) and ابتركت السَّمَآءُ (assumed tropical:) the sky rained continually; as also ↓ بَرَكَت, (K,) and ↓ ابركت; but Sgh says that the first of these three is the most correct. (TA.) And ابتركت السَّحَابَةُ (tropical:) The cloud rained vehemently. (K, TA.) b5: ابترك فِى عِرْضِهِ, and عَلَيْهِ, (tropical:) He detracted from his reputation, censured him, or impugned his character, and reviled him, (K, TA,) and laboured in vituperating him. (TA.) ابتركوا فِى الحَرْبِ (tropical:) They fell upon their knees in battle, and so fought one another. (K, TA. [See بَرَكَآءُ, below.]) A2: اِبْتَرَكْتُهُ I prostrated him, or threw him down prostrate, and put him beneath my بَرْك [i. e. breast]. (S.) بَرْكٌ Many camels: (S, K:) or a herd of camels lying down upon their breasts: (K:) or any camels, males and females, lying down upon their breasts by the water or in the desert by reason of the heat of the sun or by reason of satiety: (TA:) or all the camels of the people of an encampment, that return to them from pasture in the evening, or afternoon, to whatever number they may amount, even if they be thousands: (K:) one thereof is termed ↓ بَارِكٌ; (K;) the two words being like تَجْرٌ and تَاجِرٌ; (TA;) fem. ↓ بَارِكَةٌ: (K:) pl. بُرُوكٌ, (S, K,) i. e., pl. of بَرْكٌ. (S.) A2: Also, (S, Msb, K,) and ↓ بِرْكَةٌ, which is with kesr, (S, K,) The breast (S, Msb, K) of a camel: (Msb, TA:) this is the primary signification: (TA:) as some say, the former signifies the breast of the camel with which he crushes a thing beneath it: (TA:) and (K) accord. to Lth, (TA,) the latter is the part next to the ground of the skin of the breast of the camel; (or, as in the 'Eyn, of the skin of the belly of the camel and of the portion of the breast next to it; TA;) as also the former: (K:) or, as some say, the former is the middle of the breast, where [the two prominences of flesh called] the فَهْدَتَانِ conjoin at their upper parts: (Ham p. 66:) or the latter is pl. of the former, like as حِلْيَةٌ is of حَلْىٌ: or the former is of man; and the latter, of others: or the former is the interior of the breast; (or, as Yaakoob says, the middle of the breast; TA;) and the latter, the exterior thereof: (K:) or the former is the breast, primarily of the camel, because camels lie down (تَبْرُكُ) upon the breast; and metaphorically of others. (Ham p. 145.) b2: Hence, بَرْك الشِّتَآءِ (tropical:) The first part of winter; (L, TA; *) and the main part thereof. (L.) b3: And hence, (TA,) البُرُوكُ is an appellation applied to (tropical:) The stars composing the constellation of the Scorpion, of which are الزُّبَانَى and الإِكْلِيلُ and القَلْبُ and الشَّوْلَةُ [the 16th and 17th and 18th and 19th of the Mansions of the Moon], which rise [aurorally] in the time of intense cold; as is also الجُثُومُ: (L, TA: *) or, accord. to IF, to a نَوْء of the أَنْوَآء of الجَوْزَآء; because the انواء thereof do not set [aurorally] without there being during their period a day and a night in which the camels lie upon their breasts (تَبْرُكُ) by reason of the vehemence of the cold and rain. (TA.) بُرْكٌ: see بُرَكٌ.

بِرْكٌ: see بِرْكَةٌ.

بُرَكٌ Remaining fixed (↓ بَارِكٌ) at, or by, a thing. (IAar, K.) So in the phrase بُرَكُ عَلَى جَنْب الإِنَآءِ [Remaining fixed at, or by, the side of the vessel], in a verse describing a [gluttonous] man, who swallows closely-consecutive mouthfuls. (IAar.) b2: (assumed tropical:) Incubus, or nightmare; as also ↓ بَارُوكٌ. (K.) b3: (tropical:) A coward; and so ↓ the latter word. (K, TA.) A2: Also, [and by contraction ↓ بُرْكٌ, as in a verse cited in the M and TA in art. وبص,] A name of the month ذُو الحِجَّة; (AA, K;) one of the ancient names of the months. (AA.) بُرْكَةٌ, (S, K,) or ↓ بُرَكَةٌ, (Msb,) A certain aquatic bird, white, (S, Msb, K,) and small: (K:) [the former applied in Barbary, in the present day, to a duck:] pl. بُرَكٌ (S, Msb, K) and بُرْكَانٌ and بِرْكَانٌ and [pl. of pauc.] أَبْرَاكٌ; (K;) or, in the opinion of ISd, ابراك and بركان are pls. of the pl. [بُرَكٌ]. (TA.) بِرْكَةٌ A mode, or manner, of بُرُوك [i. e. of a camel's kneeling and lying down upon the breast]; (S, * O, * K;) a noun like رِكْبَةٌ and جِلْسَةٌ. (S, O.) One says, مَا أَحْسَنَ بِرْكَةَ هٰذِهِ النَّاقَةِ [How good is this she-camel's manner of lying down on the breast!]. (S.) A2: See also بَرْكٌ.

A3: A حَوْض [i. e. watering-trough or tank]: (K:) or the like thereof, (S, TA,) dug in the ground, not having raised sides constructed for it above the surface of the ground; (TA;) and ↓ بِرْكٌ signifies the same: (Lth, K:) said to be so called because of the continuance of the water therein: (S:) pl. بِرَكٌ, (S, Msb, K,) which Az found to be applied by the Arabs to the tanks, or cisterns, that are constructed with baked bricks, and plastered with lime, in the road to Mekkeh, and at its wateringplaces; sing. بِرْكَةٌ; and sometimes a بركة is a thousand cubits [in length], and less, and more: but the watering-troughs, or tanks, that are made for the rain-water, and not cased with baked bricks, are called أَصْنَاعٌ, sing. صِنْعٌ: (TA:) [بِرْكَةٌ often signifies a basin; a pool; a pond; and a lake: and in the present day, also a bay of the sea: and a reach of a river:] also a place where water remains and collects, or collects and stagnates, or remains long and becomes altered. (ISd, K.) بَرَكَةٌ [A blessing; any good that is bestowed by God; and particularly such as continues and increases and abounds:] good, (Jel in xi. 50,) or prosperity, or good fortune, (Fr, K,) that proceeds from God: (Fr, in explanation of the pl. as used in the Kur xi. 76:) increase; accession; redundance; abundance, or plenty; (S, Msb, K, Kull;) whether sensible or intellectual: and the continuance of divinely-bestowed good, such as is perceived by the intellect, in, or upon, a thing: (Kull:) or firmness, stability, or continuance, coupled with increase: (Ham p. 587:) or increasing good: (Bd in xi. 50:) and abundance of good; implying the meaning of increase, accession, or redundance: (Bd in xxv. 1:) or abundant and continual good: (so in an Expos. of the Jámi' es-Sagheer, cited in the margin of a copy of the MS:) and, accord. to Az, God's superiority over everything. (TA.) بُرَكَةٌ: see بُرْكَةٌ.

بَرَاكِ بَرَاكِ, (S, K, *) like قَطَامِ, (K,) said in war, or battle, (S,) means أُبْرُكُوا [Be ye firm, steady, or steadfast: in the CK, erroneously, اَبْرِكُوا]. (S, K.) بَرُوكٌ A woman that marries having a big son (S, K) of the age of puberty. (S.) بُرُوكٌ A hasting, speeding, striving, labouring, or exerting oneself, in running; a subst. from ابترك: and inf. n. of بَرَكَ in a sense in which it is explained above with the former verb. (K: but see 8.) بَرِيكٌ: see مُبَارَكَ.

بَرَاكَآءُ (S, K) and بُرَاكَآءُ (TA) Firmness, steadiness, or steadfastness, in war, or battle; (IDrd, S;) and a striving, labouring, or exerting oneself [therein]; from البُرُوكُ [inf. n. of بَرَكَ]: (S:) or a falling upon the knees in battle, and so fighting; as also ↓ بَرُوكَآءُ. (K.) b2: Also The field of battle: or, accord. to Er-Rághib, برآكاءُ الحَرْبِ and ↓ بَرُوكَاؤُهَا signify the place to which the men of valour cleave. (TA.) بَرُوكَآءُ: see what next precedes, in two places.

برَّكَانٌ and بَرَّكَانِىٌّ (Fr, Mgh, Msb, K) and ↓ بَرْنَكَانٌ, (S, Mgh, Msb, K,) which is the form commonly obtaining, (Msb,) and mentioned by El-Ghooree as well as J, (Mgh,) but disallowed by Fr, (Mgh, TA,) and ↓ بَرْنَكَانِىٌّ, (K,) but this also is disallowed by Fr, (Mgh, TA,) or, accord. to IDrd, ↓ بَرْنَكَآءُ and ↓ كِسَآءٌ بَرْنَكانِىٌّ, but he says that it is not Arabic, (TA,) A kind of [garment such as is called] كِسَآء, (S, Mgh, Msb,) [similar to a بُرْدَة,] well-known; (Msb;) the black كسآء; (Fr, Mgh, K;) a woollen كسآء having two ornamental borders: (Fr, TA. in art. برنك:) [in Spanish barangane: (Golius:)] pl. [of all except the first two] بَرَانِكُ. (IDrd, K.) بَرَكَانٌ, without teshdeed, is not mentioned by any one. (Mgh.) بَرْنَكَآءُ and بَرْنَكَانٌ and برْنَكَانِىٌّ: see بَرَّكَانٌ, in four places.

بَارِكٌ, fem. with ة: see بَرْكٌ, in two places: b2: and see بُرَكٌ.

بُورَكٌ i. q. بُورَقٌ; (K;) that is put into flour, (TA,) or into dough. (JK and Mgh and TA in explanation of the latter word.) بُورِك, as a noun: see 3.

بَارُوكٌ: see بُرَكٌ, in two places.

مَبْرَكٌ A place where camels lie upon their breasts: pl. مَبَارِكٌ. (Msb.) You say, فُلَانٌ لَيْسَ لَهُ مِبْرَكٌ جَمَلٍ [Such a one has not a place in which a camel lies; meaning he does not possess a single camel]. (S.) مُبَارَكٌ is originally مُبَارَكٌ فِيهِ [or لَهُ or عَلَيْهِ, accord. to those who know not, or disallow, بَارَكَ as trans. without a preposition; and signifies Blessed, beatified, felicitated, or prospered; gifted with, or made to possess, بَرَكة, i. e. a blessing, any good that is bestowed by God, prosperity or good fortune, increase, &c.]; (Msb;) abounding in good; (Ksh and Bd in iii. 90;) abounding in advantage or utility: (Bd in vi. 92 and 156, and xxxviii. 28, and 1. 9:) the pl. applied to irrational things is مُبَارَكَاتٌ. (Msb.) You say also ↓ بَرِيكٌ as meaning مُبَارَكَ فِيهِ: (K:) or طَعَامٌ بَرِيكٌ is as though meaning مُبَارَكٌ [i. e. Blessed food; or food in which is a blessing, &c.]. (S.) مُبْتَرِكٌ, [in the CK مُتَبَرِّكٌ,] applied to a man, (tropical:) Leaning, or bearing, upon a thing; applying himself [thereto] perseveringly, assiduously, or constantly. (K, TA.) b2: Also, applied to a cloud, (tropical:) Bearing down [upon the earth], and paring off the surface of the ground [by its vehement rain: see 8]. (TA.) مُتَبَارِكٌ [app. applied to God (see its verb)] High, or exalted. (Th, TA.)

حسر

1 حَسَرَهُ, aor. ـُ (S, Msb, K) and حَسِرَ, (Mgh, Msb, K,) inf. n. حَسْرٌ (S, Msb, K) and حُسُورٌ, (TA,) He removed it, put it off, took it off, or stripped if off, (Mgh, K, TA,) عَنْ شَىْءٍ from a thing which it covered or concealed. (TA.) حُسِرَ is said of anything as meaning It was removed, put off, taken off, or stripped off, from a thing which it covered or concealed. (A.) You say, حَسَرَ كُمَّهُ عَنْ ذِرَاعِهِ He removed his sleeve from his fore arm. (S, A.) And simply حَسَرَ عَنْ ذِرَاعِهِ He uncovered his fore arm. (Msb.) And حَسَرَ عِمَامَتَهُ عَنْ رَأْسِهِ He removed, or took off, his turban from his head. (A.) And حَسَرَتْ دِرْعَهَا, (A, Msb,) aor. ـِ (Msb,) She (a woman) took off her shift (A, Msb) عَنْ جَسَدِهَا from her body: (A:) and خِمَارَهَا her head-covering. (Msb.) b2: [Hence,] حَسَرَتِ الرِّيحُ السَّحَابَ (tropical:) [The wind removed the clouds from the sky]. (A.) And حَسَرَ قِنَاعَ الهَمِّ عَنِّى (tropical:) [He, or it, removed the covering of anxiety from me]. (A.) b3: Also, (K,) inf. n. حَسْرٌ, (TA,) He peeled a branch of a tree. (K, TA.) b4: And He swept a house or chamber. (K, TA.) b5: And حَسَرُوهُ, aor. ـُ inf. n. حَسْرٌ and حُسْرٌ, (tropical:) They begged of him and he gave them until nothing remained in his possession. (TA.) A2: حَسَرَ, (S, A, K,) aor. ـِ and حَسُرَ, (TA,) inf. n. حَسْرٌ (S, TA) and حُسُورٌ; (TA;) and ↓ احسر, (S, K,) inf. n. إِحْسَارٌ; and ↓ حسّر, inf. n. تَحْسِيرٌ; (TA;) He, (a man, S, A,) and it, (a journey, TA,) tired, fatigued, or jaded, (S, A, K,) a beast, (A, TA,) or a camel: (S:) and he drove a camel until he tired, fatigued, or jaded, him. (K.) And حُسِرَتِ الدَّابَّةُ The beast was fatigued so that it was left to remain where it was. (AHeyth.) b2: And حَسَرَ, aor. ـُ (assumed tropical:) It (the distance to which it looked, and the indistinctness of the object,) fatigued the eye. (TA.) and حُسِرَ البَصَرُ مِنْ طُولِ النَّظَرِ (tropical:) [The eye was fatigued by the length of looking: see a similar meaning of حَسَرَ and حَسِرَ, below]. (A.) A3: See 7, with which حَسَرَ is syn. b2: [Hence,] حَسَرَ, (ISk, A, Mgh, Msb,) aor. ـُ (TA,) (tropical:) It (water) sank and disappeared; or became low; or retired: (ISk, A, Mgh:) it sank and disappeared, or retired, from its place: (Msb:) properly, it became removed from the shore: (Mgh:) and it (the sea, or great river,) sank, or retired, from (عَنْ) El-'Irák, and from the shore, so that the ground which was beneath the water appeared: (TA:) you do not say, in this sense, ↓ انحسر. (Az. [But this latter is sometimes used, as, for instance, in the Msb art. جزر.]) Hence, in a trad., كُلْ مَا حَسَرَ عَنْهُ البَحْرُ وَدَعْ مَا طَفَا عَلَيْهِ [Eat thou that from which the sea retires, and leave what floats upon it]. (Mgh.) A4: حَسَرَ, aor. ـِ (S, A, K,) inf. n. حُسُورٌ (S, A) and حَسَرَ; (TA;) and حَسرَ, aor. ـَ (A, K,) inf. n. حَسَرٌ; (TA;) and ↓ استحسر, (S, K,) and ↓ تحسّر; (S;) He (a camel, S, or a beast, A) became tired, fatigued, or jaded, (S, K, TA,) by travel: (TA:) [or] the last signifies he (a camel) fell down from fatigue. (Ham p. 491.) [Hence,] it is said in a trad., ↓ اُدْعُوا اللّٰهَ وَ لَا تَسْتَحْسِرُوا (assumed tropical:) Supplicate ye God, and be not weary: and a similar instance occurs in the Kur xxi. 19. (TA.) b2: [Hence also,] حَسَرَ, aor. ـِ (S, K,) or ـُ (Msb,) inf. n. حُسُورٌ; (S, Msb, K;) and حَسِرَ, aor. ـَ (A;) (tropical:) It (the sight) was, or became, dim, dull, or hebetated; (S, Msb, K;) and it failed; (S, K;) [or became fatigued;] by reason of length of space [overlooked], (S, Msb, K,) and the like; (S, Msb;) or by long looking. (A.) A5: حَسِرَ عَلَيْهِ, aor. ـَ inf. n. حَسَرٌ (S Msb, K) and حَسْرَةٌ, (S, K,) or the latter is a simple subst., (Msb,) and حَسَرَانٌ, (TA,) He grieved for it, or at it; or regretted it; he felt, or expressed, grief, sorrow, or regret, on account of it; syn. تَلَهَّفَ; (Msb, K;) as also ↓ تحسّر: (S, K:) or the former, he grieved for it, or regretted it, (تَلَهَّفَ عَلَيْهِ, S, A, or نَدِمَ عَلَيْهِ, TA,) namely, a thing that had escaped him, most intensely. (S, A, * TA.) [See حَسْرَةٌ.]2 حسّر, inf. n. تَحْسِيرٌ: see 1. b2: Also He despised another: he annoyed, or vexed, him: (K:) he drove him away. (TA.) b3: He caused him to experience, or fall into, grief, or regret: (Mgh, Msb, K:) or to grieve for, or to regret, most intensely, a thing that had escaped him. (S.) A2: حسّرتِ الطَّيْرُ, (S,) inf. n. as above; (S, K) and ↓ تحسّرت, (A, TA,) and ↓ انحسرت; (TA;) The birds moulted; shed their feathers. (S, A, K, * TA.) 4 أَحْسَرَ see 1.

A2: Also احسر القَوْمُ The people, or party, experienced fatigue. (TA.) 5 تحسّر It (the plumage of a bird, A, and the fur, or soft hair, of a camel, S, K) fell off; (S, A, K;) when relating to the fur, or soft hair, of a camel, [said to be] by reason of fatigue; (K;) but this restriction is not necessary; for its falling off is sometimes occasioned by diseases; though it may be said that the former cause is the more common. (TA.) You say also, تحسّر الوَبَرُ عَنِ البَعِيرِ The fur, or soft hair, fell off from the camel: and in like manner one says of the plumage from the birds: (A:) and of the hair from the ass. (TA.) See also 2. b2: تحسّرت بَيْنَ يَدَيْهِ [She uncovered herself, or her head and forehead, or her head, or her face, before him: (see حَاسِرٌ:) or] she sat before him with her face uncovered. (TA from a trad.) A2: See also 1, in two places.7 انحسر It became removed, put off, taken off, or stripped off, from a thing which it covered or concealed; (S, A, Mgh, Msb;) as also ↓ حَسَرَ, (K,) which occurs in poetry, (TA,) inf. n. حُسُورٌ. (K.) [See also 5.] b2: It (the darkness) became removed, or cleared away; (A, Msb;) عَنْهُ [from him, or it]. (A.) b3: See also 1: b4: and 2.10 إِسْتَحْسَرَ see 1, in two places.

حَسِرٌ: see حَسِيرٌ.

حَسْرَةٌ Grief, or regret; syn. تَلَهُّفٌ, (Msb, K,) and تَأَسُّفٌ, (Msb,) or نَدَامَةٌ, (Jel in ii. 162 and viii. 36 and xxxix. 57,) or نَدَمٌ and غَمٌّ: (Bd in viii. 36:) or intense lamentation or expression of pain or of grief or of sorrow; syn. شِدَّةُ التَّأَلُّمِ: (Jel in vi. 31 and xxxvi. 29:) or most intense grief or regret (أَشَدُّ التَّلَهُّفِ, S, or أَشَدُّ النَّدَمِ, Zj) for a thing that has escaped one, (S,) so that he who feels it is like a beast that is tired, or fatigued, or jaded, (حَسِير,) and of no use: (Zj in xxxvi. 29 of the Kur:) pl. حَسَرَاتٌ. (Msb.) You say, يَا حَسْرَتَا عَلَيْهِ [O my grief, or regret, &c., for it!] (A.) حَسْرَان: see what next follows.

حَسِيرٌ Tired, fatigued, or jaded, (S, K,) by much travel; (TA;) applied to a camel, (S, K,) alike to the male and the female; and so ↓ حَاسِرٌ and حَاسِرَةٌ, applied to a horse or the like: (TA:) and ↓ مُحَسَّرٌ a camel fatigued, or jaded; emaciated by fatigue, or made to exert himself beyond his strength in a journey: (Ham p. 208:) pl. of the first حَسْرَى. (S, K.) b2: (tropical:) Sight that is dim, dull, or hebetated, and failing, by reason of length of space [overlooked] (S, Msb, K, TA) and the like; (S, Msb;) as also ↓ مَحْسُورٌ; (S, K;) or [fatigued] by long looking. (A) b3: Also, (S, K,) and ↓ حَسِرٌ and ↓ حَسْرَان, (TA, [but whether the latter be with or without tenween is not shown,]) Grieving, or regretting: (K:) or grieving, or regretting, most intensely, on account of a thing that has escaped one. (S, TA.) حَاسِرٌ A man having no مِغْفَر [or covering for the head, made of mail, &c.,] (S, K,) upon him; (S;) nor a coat of mail; (S, K;) contr. of دَارِعٌ; (Mgh;) nor a helmet upon his head; (TA;) contr. of مُقَنَّعٌ: (Mgh:) or having no جُنَّة [or defensive covering, &c.]: (K:) a man having no turban on his head: (TA:) a man having his head uncovered: (A:) pl. حُسَّرٌ, and pl. pl. حُسَّرُونَ; the latter a form used by one of the poets; the former pl. applied to foot-soldiers in war, because they uncover their arms and legs, or because they have not upon them coats of mail nor helmets; occurring in this sense in a trad. (TA.) Also, without ة, A woman who has taken off her shift from her person: (ISd, Msb, TA:) who has taken off her clothes from her person: who has uncovered her head and her fore arms: who has taken off her head-covering: and, with ة, a woman having her face uncovered: pl. حُسَّرٌ and حَوَاسِرُ. (TA.) b2: اِبْنُوا المَسَاجِدَ حُسَّرًا in a trad. of 'Alee, means Build ye mosques, or oratories, with bare walls, with no شُرَف [or acroterial ornaments or crestings]. (TA.) A2: See also حَسِيرٌ.

مَحْسَرٌ (tropical:) The internal, or intrinsic, state or quality, (S, A, K,) of a person; (S, A;) as also ↓ مَحْسِرٌ: (K:) and the latter, [or both,] the nature, or natural disposition. (K, TA.) Yousay, فُلَانٌ كَرِيمُ المَحْسَرِ (tropical:) Such a one is generous, or noble, in respect of his internal, or intrinsic, state or quality: (S, A:) or ↓ المَحْسِرِ, meaning as above: or in respect of his nature, or natural disposition: or face, or countenance. (TA.) مَحْسِرٌ The face, or countenance: (K:) [or a part, of the person, that is uncovered:] the pl., مَحَاسِرُ, signifies the parts, of the person of a woman, that are exposed to view; namely, the face, arms, and legs. (Az.) You say اِمْرَأَةٌ حَسَنَةُ المَحَاسِرِ [A woman beautiful in respect of the parts, of the person, that are exposed to view]. (A.) b2: [Hence, (tropical:) An elevated, plain tract, bare of herbage or trees]. You say أَرْضٌ عَارِيَةُ المَحَاسِرِ (tropical:) Land bare of herbage: (A:) and in like manner, فَلَاةٌ عارية المحاسر a desert without any covering of trees; its محاسر meaning its elevated and plain tracts of ground that are uncovered by plants [or trees]. (T, TA.) b3: See also مَحْسَرٌ, in two places.

مِحْسَرَةٌ An instrument for sweeping; a broom, or besom. (S, K.) مُحَسَّرٌ: see حَسِيرٌ. b2: Also Annoyed; vexed: and despised: (S, K:) applied to a man. (S.) It is said in a trad. that the companions of a man who is to come forth in the end of time, to be called أَمِيرُ العُصَبِ, or, as some say, أَمِيرُ الغَضَبِ shall be مُحَسَّرُونَ, (TA,) meaning despised; (S, TA;) i. e. annoyed, or vexed, and caused to grieve or regret, or to grieve or regret most intensely: or driven away, or outcasts, and fatigued; from حَسَرَ signifying “ he fatigued ” a beast. (TA.) مَحْسُورٌ [pass. part. n. of حَسَرَهُ; Removed; put, taken, or stripped, off: &c. b2: And hence,] (tropical:) A man who has given all that he had, so that nothing remains in his possession: thus it is said to mean in the Kur xvii. 31. (TA.) b3: See also حَسِيرٌ.

ثم

1 ثَمَّهُ, (S, M, * K,) aor. ـُ (S, M,) inf. n. ثَمٌّ, (T, S, M,) He repaired it; or put it into a good, sound, or right, state; (T, S, M, K;) [by filling up its interstices, &c.,] with ثُمَام [q. v.]. (S.) Hence the saying, ثَمَمْتُ أُمُورِى (assumed tropical:) I put my affairs into a good, sound, right, or proper, state; restored them to such a state; or set them right, or in order. (S.) And hence also the saying, كُنَّا أَهْلَ ثَمِّهِ وَرَمِّهِ (assumed tropical:) [We were the fit persons to put it into a good, sound, right, or proper, state; &c.]; (S;) occurring in a trad.; accord. to the relaters thereof, وَرُمِّهِ ↓ ثُمِّهِ; but A 'Obeyd holds the former reading to be the right. (T.) b2: He spread ثُمَام for it, namely, a skin of milk, and put it [ثمام] above it, in order that the sun might not strike it, and its milk become consequently decomposed, or curdled. (T.) b3: [He stuffed it, either with ثُمَام or absolutely: for] ثُمَّ signifies it was stuffed. (T.) b4: He collected it together; (S, M, K;) namely, a thing; (S, M;) mostly used in relation to dry herbage. (M, K.) You say, ثُمَّ لَهَا, i. e. Collect thou [ for them; namely, the cattle &c.; like ثِمْ لَهَا from وَثَمَ]. (TA.) And هُوَ يَثُمُّهُ وَيَقُمُّهُ He sweeps it, and collects the good and the bad. (S.) b5: ثَمَّ الطَّعَامَ, (M, K,) [aor. and] inf. n. as above, (M,) He ate the good of the food and the bad thereof; (M, K;) as also قَمَّهُ. (TA.) b6: ثَمَّتْةُ, (T, * S, M, K,) aor. and inf. n. as above, (M,) She (a ewe or a goat, M, K, or, as some say, only the latter, M) pulled it, or plucked it, up, or out, with her mouth; (T, S, M, K;) namely, a thing, (T, M,) or a plant, (S, K,) and anything by which she passed. (TA.) b7: ثَمَّ يَدَهُ بِالحَشِيشِ, (M, K,) or بِالأَرْضِ, (S, M,) [aor. and] inf. n. as above, (TA,) He wiped his hand (S, M, K) with the dry herbage, (M, K,) or upon the ground. (S, M.) ثَمَّ There; syn. هُنَاكَ; (Zj, S, M, K;) a noun of indication, (Zj, T, M, Msb, Mughnee, K,) denoting a place that is remote (Zj, T, S, M, Mughnee, K) from the speaker, (Zj, T, M,) like as هُنَا denotes that which is near; (Zj, T, S;) or denoting a place other than that of the speaker: (Msb:) it is an adverbial noun, not to be used otherwise than as such; (Mughnee, K;) indecl. because of its vagueness, and with fet-h for its termination to avoid the concurrence of two quiescent letters. (Zj, T, M.) Thus in the saying [in the Kur xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we brought near, there, the others]. (Mughnee.) He who makes it decl. as an objective complement (Mughnee, K) in this ex., (Mughnee,) and in the saying in the Kur [lxxvi. 20], وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا, is in error: (Mughnee, K: *) Zj says that the meaning is, And when thou castest thine eyes, or thy sight, there, thou shalt behold [scenes of] enjoyment: that Fr asserted the meaning to be, إِذَا رَأَيْتَ مَا ثَمَّ [when thou seest what is there]; but that this is an error; for ما, accord. to this interpretation, is a conjunct noun, and it is not allowable to suppress a conjunct noun and leave its complement. (T.) b2: [مِنْ ثَمَّ is used by postclassical writers as meaning Therefore; for that reason; on that account.]

ثُمَّ, (T, S, M, &c.,) for which one also says فُمَّ, (M, Mughnee,) substituting ف for the ث, (M,) and ثُمَّتَ (T, S, M) and ثُمَّتْ, (M, TA,) but ثُمَّتَ is the more common, (Mughnee and K on the letter ت,) and فُمَّتَ and فُمَّتْ, (M, TA,) [meaning Then, i. e., afterward, or afterwards,] a particle, (M, K,) or conjunction, (Zj, T, S, Msb, Mughnee,) denoting order (Zj, T, S, M, Msb, Mughnee) and a delay, (S, Msb,) or having three properties, namely, that of virtually associating in the same case [the latter of the two members which it conjoins with the former of them], and denoting order, and denoting a delay; but respecting all of these there is a difference of opinions. (Mughnee, K. *) As to the associating in the same case, Akh and the Koofees assert that it sometimes fails to have this property, by its occurring redundantly, so as not to be a conjunction at all; and they hold to accord with this assertion the saying in the Kur [ix. 119], حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللّٰهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ [Until, when the earth became strait to them, notwithstanding its amplitude, and their minds became straitened to them, and they knew that there was no repairing for refuge from God save unto Him, then He returned to forgiveness towards them]: (Mughnee, K: *) but this has been resolved by the subaudition of the complement [of what precedes ثُمَّ, as though the meaning were, then (they betook themselves unto Him, begging forgiveness, and) He returned &c.]. (Mughnee.) And as to its denoting order, some hold that there are exs. of its not necessarily implying this; (Mughnee, K; *) one of which is the saying in the Kur [xxxix. 8], خَلَقَكُمْ مِنْ نَفْسٍ

وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا: (Mughnee: [in which are added other similar exs., one of which is given in the K:]) but to this there are five replies: 1st, that this passage is elliptical; the meaning being, He created you from one person (which He originated); then He made therefrom its mate: 2nd, that the meaning is, He created you from a person that was alone; then &c.: 3rd, that the progeny of Adam were made to come forth from his back like little ants; then Eve was created from his [rib called the] قُصَيْرَى: 4th, that the creation of Eve from Adam being unusual, ثمّ is used to notify its order and posteriority in respect of wonderfulness and of the manifestation of power; not to denote order and posteriority of time: 5th, that ثمّ is here used to denote the order of enunciation; not the virtual order: the replies preceding this last are better than it, inasmuch as they verify the order and the delay; whereas the last verifies the order only, as there is no delay between the two enunciations; but the last reply is of more common application, applying to the ex. given above and to others: (Mughnee:) Fr says that the meaning of the ex. given above is, He created you from a person (which He created) single; then &c.; and in like manner says Zj. (T.) And as to its denoting a delay, Fr asserts that sometimes this is not the case, as is shown by the saying, أَعْجَبَنِى مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ [What thou didst to-day excited my wonder, or admiration, or pleasure; then (I tell thee) what thou didst yesterday was more wonderful, or admirable, or pleasing]; for ثمّ is here used to denote the order of the enunciation; not a delay between the two enunciations. (Mughnee, K. *) b2: [It is said that] it denotes order and a delay when it conjoins single words: but Akh says that it has the meaning of وَ [And], because it is used in cases in which there is no order; as in وَاللّٰهِ ثُمَّ وَاللّٰهِ لَأَفْعَلَنَّ [By God, and (I say again,) By God, I will assuredly do such a thing]: and when it conjoins propositions, it does not necessarily denote order, but has the meaning of وَ: (Msb:) it has the meaning of وَ, (S, Msb,) the conjunction, (S,) in the saying in the Kur [x. 47], ثُمَّ اللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ [And God is witness of what they do]. (S, Msb.) b3: The Koofees allow its being used in the manner of فَ and وَ so as that the aor. immediately following it after a conditional verb may be man-soob: and Ibn-Málik allows its being thus used so as that the aor. immediately following it after the expression of a desire that the thing shall not be done may be marfooa and mejzoom and man-soob. (Mughnee.) ثُمٌّ: see ثُمَامٌ.

A2: In the saying مَا لَهُ ثُمٌّ وَلَا رُمُّ [He has not ثُمّ nor رُمّ], the former of these two nouns signifies water-skins, or milk-skins, and vessels; (M;) or what is bad, or the worst, of those things, (S, K,) accord. to ISk; (S;) or men's household-goods, or furniture and utensils, and their water-skins, or milk-skins, and vessels; (T, TA;) which last is the right meaning: (TA:) and the latter noun signifies مَرَمَّةُ البَيْتِ [app. meaning, accord. to analogy, (for I find no suitable explanation of it in any of the lexicons,) the means by which a house, or tent, is put into a good state; and therefore, good furniture and utensils]. (ISk, S, M, K.) You say also, مَا يَمْلِكُ ثُمًّا وَلَا رُمًّا, meaning the same: (S, TA:) or he possesses not little nor much: it is not used save with a negation. (M, TA.) An Arab of the desert said, جَعْجَعَ بِىَ الدَّهْرُ عَنْ ثُمِّهِ وَرُمِّهِ, [thus in some copies of the S, and in the TA, in which latter the last two nouns are expressly said to be with damm, but in two copies of the S, in this instance, erroneously written, ثَمِّهِ وَرَمِّهِ,] i. e. [Fortune has debarred me] from its little and its much. (S, TA.) And hence the saying of the vulgar, جَآءَ بِالثُّمِّ وَالرُّمِّ, except that they pronounce both these nouns with kesr, meaning He brought little and much. (TA.) b2: See also 1.

ثَمَّةٌ: see ثُمَامٌ.

ثُمَّةٌ A handful of dry herbage. (S, M, K.) b2: Also n. un. of ثُمٌّ, which is syn. with ثُمَامٌ: see the next paragraph in six places.

ثُمَامٌ [Panicum, or panic grass; applied to several species thereof; but restricted by Forskål (Flor. Aeg. Ar., descr. plant., p. 20, where its Arabic name is written “ tummâm,” ) to panicum dichotomum; called by Delile (Flor. Aeg., no. 58, where its Arabic name is written “ temâm,” ) pennisetum dichotomum; and described by him in the “ explication des planches ” accompanying his Flora, plate 8: the Arabs use it for making thatch for their huts:] a kind of plant, (T, S, Msb, K, [in the M termed شَجَرٌ,]) well known in the desert, not desired, or not much eaten, by the camels, or cattle, except in a case of scarcity, or drought; (T;) weak, or frail; having what are termed خُوص [q. v.], or what resemble خوص, sometimes used for stuffing, (S, TA,) and for stopping up the interstices of houses; (S, Msb, TA;) and sometimes used for removing whiteness from the eye: (K:) accord. to Az, it is of several species, one of which is the ضَعَة, and another is the جَلِيلَة, and another is the غَرَف, which resembles rushes (أُسَل), and brooms are made of it, and water-bags are covered with it to protect them from the sun, causing the water to become cool: (TA:) [see also أُمْصُوخَةٌ:] it is also called ↓ ثَيْمُومٌ, (K,) and ↓, [but see what follows,] (T, M,) which is sometimes contracted into ثُمَةٌ; (T;) or it is also called ↓ ثُمٌّ, of which ↓ ثُمَّةٌ is the n. un.: (AHn, TA:) the n. un. of ثُمَامٌ is [likewise] with ة. (S, M, Msb, K.) You say of a thing that may be reached, or taken with the hand, without difficulty, (T, Z, K,) هُوَ عَلَى طَرَفِ الثُّمَامِ, (IAar, T, M, Z, K, *,) i. e. (assumed tropical:) It is easy to thee, or within thy reach, no obstacle intervening between thee and it: (IAar, M:) because the ثمام is not tall, (T, K,) so that the reaching it should be difficult. (T.) and ↓ هُوَ لَكَ عَلَى رَأْسِ الثُّمَّةِ [meaning the same]. (M.) And ↓ هُوَ عَلَى رَأْسِ الثُّمَّةِ, (TA,) or لَكَ ذٰلِكَ

↓ عَلَى رَأْسِ الثُّمَّةِ, (assumed tropical:) [That is easy of attainment to thee], (M,) is a prov. used in relation to the attainment of a thing that one wants. (M, TA.) The Arabs also say, ↓ هُوَ أَبُوهُ عَلَى طَرَفِ الثُّمَّةِ, meaning (assumed tropical:) He is like his father: and some of them say ↓ الثَّمَّة, with fet-h. (TA.) And it is said in a trad. of 'Omar, اُغْزُوا وَالغَزْوُ حُلْوٌ خَضِرٌ قَبْلَ أَنْ يَصِيرَ ثُمَامًا ثُمَّ رُمَامًا ثُمَّ حُطَامًا (assumed tropical:) [Engage ye in predatory warfare while it is sweet and fresh], meaning, while ye see, and make abundant, your spoils, before it become feeble like the ثمام; [then, decayed; then, broken up.] (TA.) b2: It also signifies What has become dry, or dried up, of the branches that are placed beneath the نَضَد [q. v.]. (M.) ثَمُومٌ A sheep (T, S, M, K) or goat (S, M, K) that pulls, or plucks, up, or out, with her mouth, (T, S, M, K,) a thing, (T, M,) or a plant: (S, K:) and that eats ثُمَام. (M, TA.) ثَيْمُومٌ: see ثُمَامٌ.

مِثَمٌّ (like مِسَنٌّ, K [in the CK, erroneously, مُثِمّ, like مُسِنّ,]) One who pastures for him who has no pastor, (T, K,) or no pasturage, (TA,) and lends a beast or camel for riding or carrying, to him who has no beast or camel for riding or carrying (يُفْقِرُ مَنْ لَا ظَهْرَ لَهُ, [in the CK, erroneously, يَفْقِرُ,]) and sets right (يَثُمُّ [in the CK, erroneously, يَثِمُّ]) what the tribe are unable to manage, of their affair: (T, K:) so explained by ISh. (T.) And A man who is strong; who comes after, and aids, those who have recourse to him in need; and bears, or carries, what is redundant, or in excess; and repels the riders. (T.) And رَجُلٌ مِعَمٌّ مِثَمٌّ مِلَمٌّ A man who sets right an affair, and manages it, or acts vigorously in it. (IAar, T.) b2: رَجُلٌ مِثَمٌّ وَمِقَمٌّ and ↓ مِثَمَّةٌ وَمِقَمَّةٌ, (S, K,) in which latter phrase the ة is added to give intensiveness to the signification, (S,) A man who sweeps and collects the good and the bad of a thing: (S:) or who eats the good of the food and the bad thereof. (K.) [See also مِخَمَّةٌ, in art. خم.]

مِثَمَّةٌ: see what next precedes.

مَثْمُومٌ, applied to a house or chamber, (M, K,) and to a skin containing milk [&c.], (M,) Covered with ثُمَام. (M, K.)

عقب
العَقَبُ: ما يُشَدُ به الرِّماحُ والسِّهامُ. والعَقَبَةُ: طَريْقٌ وَعْرٌ في الجَبَل، والجَميعُ العَقَبُ والعِقَابُ.
والعَقِبُ: مُؤَخَرُ القَدَم، وتميمٌ تُخَفِّفُه، والجميعُ الأعْقاب. وفُلانٌ مُوَطَأُ العَقِبِ: الرَّئيس المَتْبوع.
ووَلى على عَقِبه: إِذا أخَذَ في وَجْهٍ ثم انْثَنى راجِعاً. وأعْقَبَ: خَفَفَ عَقِباً.
وقَوْلُ العَرَب: لا عَقِبَ له: أيْ وَلَداً ذَكَراً. ومَالَهُ تَعْقِبَةٌ، أي عَقِبٌ. ويقال للقادِم: مِنْ أيْنَ عَقِبُكَ؟: أي من أيْنَ أقْبَلْتَ؟. ولَوْ كانَ له عَقِبٌ لَتَكَلَمَ: أي جَواب. ووَلى ولم يُعَقبْ: لم يَعْطِفْ؛ ويُقال: لم يُعْقِبْ أيضاً. والتعْقِيْبُ: الغَزْوُ بَعْدَ الغَزْو. والانْصِرافُ من الأمورِ يُريْدُها.
والخَيْلُ تُعَقبُ في عدْوِها لم تَزدَدْ إلا جَودةً، وهو ذو عَقْبٍ. وعَقبَتْ علي في تلك السلْعَةِ عُقَب: أدْرَكَني فيها دَرك.
والتُعْقِبَة: الدركُ. وهُما يُعَقبانِ فلاناً: تَعَاوَنا عليه. وكُل ما خَلَفَ شَيْئاً فقدْ عَقَبَه، وهُما غقِيْبان، وقد اعْتقَبا وتَعَاقَبا. وأتى إليه خَيْراً فَعَقب بغيَر مُكافَأةٍ.
والعقبَة والعِقَاب والعقْبى: المُكافَأَةُ والثواب. وإِذا كانَ للفَرس جَمَام بعدَ انقِطاع الجَرْي قيل له: عِقَاب. وعَقب الأمْرِ وعَاقِبَتُه وعَاقِبُه وعُقْبَاه: آخِرُه، وجمَعُ العَقْب على الأعْقاب؛ والعُقْبى على العُقب. وأعْقَبَ هذا ذاك: صارَ مَكانَه. وأعْقَبْت الطي: إذا طويْتَ البئْر فأعْقَبْتَ الحَوَامى بججارة من خَلْفِها. وأعْقَبَ الأمر عقْبَاناً وعُقْبى، واعْقِبَ عِزاً: أبدل.
واسْتَعْقَبَ مِن كذا خَيْراً وتعقبَ: واحِدٌ. وتَعَقبْتُهُ: تَتبعْتَ أثَرَه. وهُما يتَعاقَبانِ الرُّكُوبَ بينهما أو الأمْرَ: يَرْكَبُ هذا عُقْبَةً وهذا عقْبَةً. والعُقْبَة فَرْسَخان.
وعقْبُ الحَوْض: عُقْره. ولا يَفْعلُ كذا إلا عُقْبَةَ القَمَرِ: وذلك إِذا قّارَنَ الثُّريّا؛ وُيقارنها في السنَةِ مَرّة، وهو من المعَاقَبَة؛ وذلك إِذا اسْتَوى اللَيلُ والنَّهار. وقيل: هو عَوْدَته إذا غَاب.
والعُقْبَةُ: كُلّ ما يُرْعى بَعدَ الحُمُوْضَة. وعُقْبَةُ النّاس بَعد الطًعام: الحَلْوَاء. ولَقِيْتُ منه عُقْبَةَ الضبُع: أي الشَدَة.
وحُكِيَ: كنْتُ مَرهً نشبَةَ وأنا اليَوْمَ عُقْبَة: أي كنتُ أنْشب في الشًر قَديماً قَوياً واليومَ اعْقِبْتُ ضَعْفَاَ. وعُقبَةُ القِمْرِ وعِقْبَتُها: ما يَبْقى فيها من المَرَقِ عندَ رَدَها إذا استَعاروها.
وجِئْت في عُقْبِ الشَهْر وعُقْبانِه: أي بَعْدَ ما يَمْضِي. وفي عَقِبهِ وعَقْبِه: إِذا بقِيَتْ منه بَقِيَةٌ.
وعقْبَةُ: اسْم رَجُلً. وأخَذَ بِعُقْبَةِ فُلانٍ: أي مَكانَه. وهو عالم بعقْبى الكَلام: أي غامضِه. واحذر عَقبَ اللهِ وعِقابَه وعقُوْبَتَه.
وكُلُّ طَريقٍ بَعْضُها خَلْفَ بَعض: أعْقَابٌ؛ كأنَّها مَنْضُودةٌ عَقْبٌ على عَقْبٍ.
والمِعْقَبُ: الخِمَارُ. ونَجْمٌ يُهْتَدى به. والعِقَابُ والعُقَابُ: الخَيْطُ الذي يُجْمَعُ به طَرَفا القُرْطِ في الأذُن. والمِعْقَابُ: المَرْأةُ وِلادَتُها أبَداً أنْ تأتيَ بذَكَرٍ بَعْدَ أنثى. والعَقُوْبانِ: الخَشَبَتان تُنْصَبان على حَرْفَي البِئر. والإعْقَابَةُ: سِمَةٌ في الأذن، وشَاةٌ معَاقَبَةٌ ومُعْقَبَة.
والعُقَابُ: طائرٌ. والعَلَمُ الضَخْم، تَشبيهاً به. وصَخْرَةٌ ناتِئةٌ في عُرْض جَبَل أو حُولِ بئرٍ، وربما كان في البئر من قِبَل الطيِّ إذا زالت الصخرةُ عن مَوْضِعِها، والذي يُسوَيها: مُعَقِّبٌ.ْ ومَسِيْلُ الماء إلى الحَوْض. والجَمْعُ في الكُل: العِقْبَان. وإذا حَلَّفْتَ الرجُلَ فلَمْ تَرْضَ بِيَمين دونَ يمينٍ: فذلك العُقَابانِ. وعليه عِقْبَةُ جَمَال وعُقْبَتُه: أي أثَرُه، وكذلك في السُّرور.
والعِقْبَةُ لُغَةٌ في العِقْمة: لِضَرْبٍ من الثياب. وتَغَيرَ بِعَاقِبَةٍ: أي عن قريب.
وعَاقِبَةٌ من الطيْر: أي يَعْقُبُ بعضُها مكانَ بعض كأنَه تَقَعُ الأخْرى مكانَ الأولى. والعَاقِبُ: آخِرُ الأنْبياء.
والعَوَاقِبُ والمُعَاقِبَةُ من الإبل: التي تأكُلُ من الحَمْض مرةً ومن الخلة أخرى، وقد عَقَبَتْ عُقُوْباً. وعَاقِبَةُ البُرَةِ: حَلْقَتُها. والعَقِب: الخَلِيْفُ. واليَعْقُوْبُ: ذَكَرُ القَبَج والقَطا.
وتسمى الخيل: بعاقيب لسرعتها. واعْتَقَبْتُ الشَيْءَ: حَبَسْتَه. وال
معقب الذي يَتَبعُ عَقِبَ الإِنسانِ في طَلَبِ حَق. وله مُعَقَبَاتٌ من جَوانِبه: أي حَفَظَةٌ.

عقب: عَقَّب (بالتشديد): ًأصلح، قوم، عدّل، صحح، نقّح. (ألكالا، المقدمة 1: 12).
عَقَّب: أغنى، أثرى. خلف، أورث (فوك) ففي القسم الأول منه.
عَقَّب لِوِلْدِه: أشبه أباه في أخلاقه (فوك) عاقب. عاقبا المنشار بينهما: جعلا المنشار يذهب ويجيء بينهما بالتناوب والتعاقب. (المقدمة 3: 309).
عاقب. عاقب (أو أعْقَب) بين الناس: بدَّل الحامية، أرسل إلى المدينة حامية جديدة لتحل محل الحامية التي كانت فيها. (البلاذري ص223، 236) وقد ذكر في معجم البلاذري غير هذا، إلا أن السيد دي غويه قد اعترف إنه قد أخطأ بذلك.
أعْقَب: أخر عمل الشيء وعمله متأخراً، وهو ضد أسلف. ففي كتاب عبد الواحد (ص88): يقول الشاعر: فيما سبق من الزمن أسلفت دلائل إخلاصي وحبي، وأعترف أني بعد ذلك أعقبتُ أَعْماَل مفسد (وفي المطبوع أعقبتَ وهو من خطأ الطباعة).
أعقب الناقة): نزل عن الناقة ليركب أخرى (معجم مسلم).
أعقب أخاه على زوجته: تزوج أرملة أخيه. (معجم البيان).
أعقب بين الناس: انظرها في عاقب.
أعقب ب: أبدل، أقام في مقام، أحل في محل، استبدل. (وهو جفلايت ص49).
أعقب فلاناً ب. يقال مثلاً: أعقبهم الله بالجوع. أي عاقبهم الله بالجوع (أخبار ص61).
أعقب كلامه ب: أضاف شيئاً إلى خطابه (بوشر).
تعقبَّ: ندم. (البكري ص130).
تعقبَّ: راقب، فتش. ففي حيان- بسام (1: 10و): خدمة التعقب والمحاسبة أي وظيفة المراقبة والتفتيش المالي. وفي بسام (3: 60ق): ولى زمام التعقب على أهل الأندلس.
تعقَّب على فلان: صحح كلامه وعلق عليه.
(عباد 2: 91 ورقم 85، المقري 1: 201، 613، ابن بطوطة 4: 104، العبدري ص111، ابن عبد الملك ص 3ق، الخطيب ص91 ق).
تعقَّب: أعاد عمل الشيء (فوك، ألكالا) وفي معجم الكالا: rehasimiento ( تَعَقُّب وإعادة) وانظر: عقَّب في معجم لين.
تعاقَب: تعاقب القوم في الأمر والشيء: عملوه مناوبة، أو استخدموه مناوبة. (محيط المحيط).
على التعاقب: عدة مرات، مرَّة بعد أخرى. (دي ساسي طرائف 1: 406).
تعاقب: كما يقال تعاقب المسافران على الدابة (لين) يقال عن الرجال: تعاقبوا على امرأة، أي وطؤوها كل واحد بنوبته. (ألف ليلة 2: 232) كما يقال عن عدد من الأشخاص تولوا الملك أو توارثوا لغة أو إرثا واحداً بعد الآخر: تعاقبوا عليه (البكري ص67، المقدمة 3: 303).
تعاقب: مطاوع عاقب، بمعنى أصابته عقوبة (معجم مسلم).
انعقب: تأخر (أداء المستحق). ففي العبدري (ص59 و): أراد أمير مكة سجن الحجاج المصريين فقال له تركي: فيما تأخذهم قال له في حقوق وجبت لي على مَلك مِصْر ولي حظ في بيت المال منعقبة (منعقب) أعواماً.
اعتقب: انظر لمفصل (ص89) ففيه: ومن ذلك قِنَّسرَيٌ ونصيَّبيٌ ويبريء فيمن جعل الإعراب قبل النون ومن جعله معتقب الإعراب قال قنسريني.
عُقب: عقيب الاولاد، آخر من يولد منهم (بوشر).
عَقَب: عصاب، وهي أعصاب الجمل تجفف في الشمس وتفرق إلى أجزاء في مثل رقة خيط الحرير. أو هي وبر الجمل المفتول. (دوماس عادات ص264).
عُقِب: قعر الكأس، قعر الإناء. (بوشر).
عَقِب: كتاب مطبوع بعد وفاة مؤلفه. (بوشر).
عقب الرمح: زُجُّ الرمح. (بوشر).
عَقْبة: آخر حصاد الذرة. حصاد الذرة الثالث (نيبور رحلة إلى بلاد العرب ص146).
عِقْبَة: أثر. وتجمع على عِقَب (أبو الوليد ص544).
عَقَبة: مرقى صعب من الجبال، وجمعها في معجم الكالا: عقائب. ويقال: بلادهم عَقْبة (كذا) أي بلادهم مرقى صعب؟ (مارتن ص23).
عَقَبَة: عقدة، معضلة، مشكلة، (ومتاهة، تيه. (بوشر).
عَقَبَة: قربى، قرابة، واشجة النسب (ألكالا).
عَقَبَة: في مصر نوع من القوارب الكبيرة، صندل. وجمعها عقبات وعَقَب. (مملوك 2، 1: 24).
ويقول ستوشوف (ص424): وللأغنياء زوارق خاصة يستخدمونها للتنزه عند زيادة النيل ويسمونها أشبه ( Achaba) وهي قوارب مسطحة، يبلغ كوثلها (مؤخرها) أكثر من نصفها، منها مربعة محاطة بأعمدة درابزين لئلا يزعج النوتية من يجلس فيها. وهي مفروشة في الداخل بطنافس ثمينة. وأعلاها مغطى بقماش مشمع، وداخلها مصبوغ وملون بأنواع الألوان بحيث يرى الجالس فيها إنه في صالة جميلة. انظر وصف ثفينيو المطول أيضاً (1: 465) عند مونكونيس (ص282) حيث تحرفت الكلمة إلى أكور به، وعند لين (عادات 2: 293).
عَقِبَة = كعب، القسم الأسفل من السهم.
(الجريدة الآسيوية 1848، 2: 210).
عَقِبَة: كل طرف من طرفي القوس، قاب القوس. (نفس المصدر السابق).
عُقبى: بمعنى تعويض، بدل، جزاء، مكافأة (لين 2101 في آخر). وفي معجم البلاذري (ص66): وقد خفضت الضريبة عنهم عقبى لهم عن أرضهم التي انتزعت منهم. وقد أعترف السيد دي غويه إنه قد أساء تفسير هذه الكلمة في معجم البلاذري.
عقبا لكل سنة: أتمنى لك سنة سعيدة، وهي تهنئة تقال عادة في اليوم الأول ن السنة في حلب. (بوشر).
عُقاب: عقاب منسوري، عقاب بحري، كاسر العظام. (الكالا).
عُقاب: أبو الخطاف، حدأة. (شيرب).
عُقاب: يطلق أصحاب الكيمياء اسم هذا الطائر على ملح النشادر. (دفيك ص8).
عقَّابية: لوز أخضر. (بوشر). عاقب: كان لنصارى نجران ثلاثة رؤساء: السيد هو القائد العسكري، والعاقب وهو الرئيس المدني، والأسقف. (معجم البلاذري، محيط المحيط).
عاقبة: آخر كل شيء وخاتمته، ويقال مثلاً: عاقبته ترجع عليك (بوشر).
بلسم التعقيبة: صمغ الكبيبة (بوشر).
مُعَقَّب: من له عَقَب. (الكامل ص242).
معاقب: متشدد، متعصب. (بوشر).

عقب

1 عَقَبَهُ, (S, K,) aor. ـُ (TA,) inf. n. عَقْبٌ, (TK,) He struck his عَقِب [or heel]. (S, K, TA.) b2: And عَقَبَهُ, (S, Mgh, Msb, K, TA,) aor. ـُ (Mgh, Msb, TA,) inf. n. عَقْبٌ and عُقُوبٌ, (Msb, TA,) He came after him; [as though at his heel; and hence, properly, close after him; but often meaning near after him;] (S, Mgh, Msb, K, TA;) followed him; succeeded him; (S, Mgh, K, TA;) came in, or took, his place; as also ↓ اعقبهُ: (S, K, TA:) and in like manner both are said of anything, (TA,) as also ↓ عقّبهُ, (Msb, K, TA,) inf. n. تَعْقِيبٌ; (S, Msb, K;) and ↓ عاقبهُ; (S, Msb, K;) and ↓ اعتقبهُ; (TA;) meaning it came after; (S, * Msb, K, * TA;) &c., as above: (TA:) and ↓ تعقّبهُ is used in this sense, but not rightly. (Mgh.) [All primarily denote proximate sequence.] You say, عَقَبُونَا and عَقَبُوا مِنْ خَلْفِنَا They came after us. (TA.) and عَقَبُونَا مِنْ خَلْفِنَا and ↓ عَقَّبُونَا They succeeded us, in alighting, or taking up their abode, after our departure. (TA.) And العِدَّةُ تَعْقُبُ الطَّلَاقَ The عِدَّة [q. v.] follows divorce. (Mgh, Msb.) and ابْنُهُ ↓ ذَهَبَ فُلَانٌ فَأَعْقَبَهُ, as also عَقَبَهُ, Such a one went away, and his son succeeded him, or took his place. (S, O.) And هٰذَا هٰذَا ↓ اعقب [This succeeded this] is said when the latter is gone, and there remains nothing of it, and the former has taken its place. (TA.) And one says, عَقَبَ فُلَانٌ مَكَانَ أَبِيهِ, (S, O, TA,) aor. ـُ inf. n. عَقْبٌ, (TA,) and quasi-inf. n. ↓ عَاقِبَةٌ, this being a subst. used in the sense of an inf. n., like as كَاذِبَةٌ is [said to be] in the Kur lvi. 2, (S, O,) or it is an inf. n. syn. with عَقْبٌ, (Msb in art. عفو,) Such a one succeeded, or took the place of, his father; (S, O, TA;) as also ↓ عقّب. (TA.) [Hence also several phrases here following.] b3: It is said in a trad., كُلُّ غَازِيَةٍ غَزَتْ يَعْقُبُ بَعْضُهَا بَعْضًا i. e. [Every party that goes forth on a warring, or warring and plundering, expedition] shall take its turn, one after another:] when one company has gone forth and returned, it shall not be constrained to go forth again until another has taken its turn after it. (TA.) b4: عَقَبْتُ الرَّجُلَ فِى أَهْلِهِ means بَغَيْتُهُ بِشَرٍّ وَخَلَفْتُهُ [i. e. I sought to do evil to the man, and took his place (see art. خلف), with respect to his wife; i. e. I committed adultery with his wife]: (S, O:) or عَقَبَهُ signifies [simply]

بِغَاهُ بِشَرٍّ [he sought to do evil to him]: (K: [in which وَخَلَفَهُ seems to have been inadvertently omitted: but SM immediately adds what here follows:]) and one says also, عَقَبَ فِى إِثْرِ الرَّجُلِ بِمَا يُكْرَهُ, aor. ـُ inf. n. عَقْبٌ, meaning He accused the man [app. behind his back] of a thing disliked, or hated; he [so] defamed him, or charged him with a vice or fault or the like. (TA.) b5: عَقَبَ فُلَانٌ عَلَى فُلَانَةَ [like خَلَفَ عَلَيْهَا] Such a man married such a woman after her first husband. (TA.) b6: عَقَبَ الشَّيْبُ, aor. ـِ and عَقُبَ, inf. n. عُقُوبٌ, Whiteness of the hair, or hoariness, came after [or took the place of] blackness: as also ↓ عقّب. (TA.) b7: عَقَبَ said of a horse, aor. ـِ [or عَقُبَ?], inf. n. عَقْبٌ, [which see below,] He performed a run after another run. (L, TA.) b8: عَقَبَتِ الإِبِلُ مِنْ مَكَانٍ إِلَى مَكَانٍ, aor. ـُ inf. n. عَقْبٌ; and ↓ اعتقبت; The camels removed from place to place, pasturing. (IAar, TA.) b9: مَا عَقَبَ فِيهَا فَعَلَيْكَ مِنْ مَالِكَ, (TA,) or ↓ مَا عَقَّبَ, (so in the O, [in which فِى مالك is put in the place of من مالك,]) Whatever evil consequence happen to me, with respect to it, (referring to merchandise,) the responsibility for it will be on thee [and compensation shall be made from thy property]: and [تَعْقِبَةٌ (thus in the O) appears, from what follows, to be an inf. n. of the latter verb in this sense; or it may perhaps be from the former verb, like تَهْلِكَةٌ from هَلَكَ; for] one says, بَاعَنِى سِلْعَةً وَعَلَيْهِ تَعْقِبَةٌ إِنْ كَانَت فِيهَا [He sold me an article of merchandise, and was responsible for an evil consequence, (or for damage afterwards found in it,) should there be any in it]. (ISh, O, TA. *) b10: عَقَبَهُ and ↓ عقّبهُ and ↓ اعقبهُ signify also He took, or received, from him something in exchange, an exchange, a substitute, or an equivalent, for another thing: it is said in a trad., إِنْ لَمْ يَقْرُوهُ فَلَهُ أَنْ يَعْقُبَهُمْ بِمِثْلِ قِرَاهُ If they entertain him not. he shall have a right to take from them as a substitute the like of his entertainment which they denied him: and one says also مِنْهُ خَيْرًا ↓ استعقب, or شَرًّا, He took, or received, from him in exchange good, or evil: (TA:) and عَقَبَ الرَّجُلَ, aor. ـُ He took from the man's property the like of what he (the latter) had taken from him. (O, * TA.) After the words in the Kur lx. 11, وَإِنْ فَاتَكُمْ شَىْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ, there are three different readings, ↓ فَعَاقَبْتُمْ, and ↓ فَعَقَّبْتُمْ, and فَعَقَبْتُمْ: (TA:) the first means and ye take, or carry off, spoil: (Masrook Ibn-El-Ajda', S, TA:) or the second has this meaning; and the first means and ye punish them so that ye take, or carry off, spoil: and the third means and ye have a requital: the second is the best; and the third is also good; but the second has a more intensive meaning: (Aboo-Is-hák the Grammarian, L, TA:) accord. to Fr, the first and second signify the same: (L, TA:) and As says that عَقْبٌ [inf. n. of عَقَبَ] is syn. with عِقَابٌ [inf. n. of عَاقَبَ; but whether with reference to this case, I do not find]. (TA.) b11: And عَقَبَ, aor. ـُ inf. n. عَقْبٌ, also signifies He sought, or sought after, wealth, or some other thing. (TA.) A2: عَقَبَ, (S, O, K,) aor. ـِ and عَقُبَ, (TA,) inf. n. عَقْبٌ, (S, O,) He bound a thing with [the kind of sinew, or tendon, called] عَقَب; as also ↓ عقّب [inf. n. تَعْقِيبٌ, of which see an ex. in a verse cited voce مَصْنَعٌ]: he bound therewith a خَوْق. i. e. the ring of an ear-drop, fearing lest it should incline on one side: or he bound an earring with a thread called عُقَاب: (TA:) and he wound round a bow, (S, O, K,) and an arrow, (S, O,) with [the kind of sinew, or tendon, called]

عَقَب, (O,) or with somewhat thereof: (S, K:) or عَقَبَهُ بِالعَقَبِ he bound it, namely, the [arrow termed] قِدْح, with the عَقَب, in consequence of its having broken. (IB, L, TA.) A3: عَقَبْنَا الرَّكِيَّةَ [thus I find it written without teshdeed, but perhaps it should be ↓ عَقَّبْنَا, from أَعْقَابُ الطَّىّ, (see عَقِبٌ,)] We lined the well with stones behind [the other] stones. (TA. [See also 4.]) A4: [The inf. n.]

العَقْبُ also signifies الرَّجْعُ, [which generally means The making, or causing, to return, or go back; but this may perhaps be a mistake for الرُّجُوعُ, for it is immediately added,] Dhu-rRummeh says, كَأَنَّ صِيَاحَ الكُدْرِ يَنْظُرْنَ عَقْبَنَا تَرَاطُنُ أَنْبَساطٍ عَلَيْهِ طَغَامِ meaning [As though the crying of the dusky she-camels] looking, or waiting, for our returning from watering that they might go to the water after us [were the barbarous talk of low, or ignoble, Nabathæans, over it, i. e. over the water]. (TA.) A5: عَقِبَ النَّبْتُ, [aor. ـَ inf. n. عَقَبٌ, The branches of the plant, or herbage, became slender, and the leaves thereof turned yellow. (IAar, TA. [See also 2.]) 2 عَقَّبَ see 1, first three quarters, in seven places. b2: The inf. n., تَعْقِيبٌ, signifies also The doing a thing and then returning to doing it: (IAth, TA:) the performing an act of prayer, or another act, and then returning to doing it in the same day: (Sh, TA:) and [particularly] the making a warring, or warring and plundering, expedition, and then another in the same year. (S, O, K.) [See also مُعَقِّبٌ.] You say, عقّب بِصَلَاةٍ بَعْدَ صَلَاةٍ, and بِغَزَاةٍ بَعْدَ غَزَاةٍ, He followed up one prayer with another, and one warring, or warring and plundering, expedition with another. (TA.) and صَلَّى مِنَ اللَّيْلِ ثُمَّ عَقَّبَ He prayed in the night and then repeated the prayer. (IAar, TA.) and عُقِّبَ الغَازِيَةُ بِأَمْثَالِهَا, and ↓ أُعْقِبَ, The warring, or warring and plundering, party was made to be followed by another, consisting of the likes of it, sent in its place. (TA.) And it is said in a trad. of 'Omar, كَانَ كُلَّ عَامٍ يُعَقِّبُ الجُيُوشَ He used, every year, to call back one party of the forces and to send another to take its turn after the former. (O, TA.) b3: Also The performing of prayer (IAth, O, K, TA) as a supererogatory act (TA) after the [prayers called] تَرَاوِيح: (IAth, O, K, TA:) such prayer is to be performed in the house, at home, (IAth, O, TA,) not in the mosque. (IAth, TA.) b4: And The waiting (K, TA) in prayer; or remaining in one's place in prayer waiting for another prayer. (TA.) And you say, عقّب فِى الصَّلَاةِ, (S, O,) inf. n. as above, (S, A, O, Msb, K,) He sat after the performing of the [ordinary] prayer for the purpose of a supplication (S, A, O, Msb, K) or a petition. (S, O, Msb.) وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ, in the Kur [xxvii. 10 and xxviii. 31], means [He did did not turn back retreating] and did not wait; (O, TA;) properly, did not make advancing to follow his retreating: (O:) or and did not turn aside (S, Msb) nor wait in expectation: (S:) or and did not turn aside nor return: (O:) or and did not look aside: (K, * TA.) or and did not return; from عقّب said of a combatant, meaning He returned after fleeing: (Bd in xxvii. 10:) you say, عقّب عَلَيْهِ He returned against him; syn. كَرَّ, and رَجَعَ: and تَعْقِيبٌ signifies also The turning back, or receding, from a thing that one had desired to do. (TA.) b5: عَقَّبَ فِى الشَّيْبِ بِأَخْلَاقٍ حَسَنَةٍ [app. means He had latterly, in the time of hoariness, good dispositions]. (O. [The meaning that I have assigned to this phrase seems to be there indicated by the context: but I incline to think that the right reading is عُقِّبَ, (assumed tropical:) lit. He was made to be followed, in hoariness, by good dispositions; agreeably with what next follows.]) b6: آتَى فُلَانٌ إِلَىَّ خَيْرًا فَعُقِّبَ بِخَيْرٍ مِنْهُ [means Such a one caused good to betide me, and it was made to be followed by what was better than it]. (A, TA. [In the former it is followed by the words وَأَرْدِفَ بِخَيْرٍ مِنْهُ, evidently for the purpose of explanation.]) b7: [Hence,] one says, تَصَدَّقَ بِصَدَقَةٍ لَيْسَ فِيهَا تَعْقِيبٌ, meaning اِسْتِشْنَآءٌ [i. e. He gave an alms in which was no making an exception by following it up with a condition]. (S, A, O, Msb. *) b8: عَقَّبَنِى حَقِّى He delayed, or deferred, the giving, or paying, to me my due. (S.) b9: عقّب الأَمْرَ He looked to the consequence, end, issue, or result, of the affair, event, or case. (TA. [See also 5.]) b10: And عقّب فِى الأَمْرِ He went repeatedly to and fro, or made repeated efforts, in seeking to accomplish the affair, striving, or exerting himself. (S, O, L, TA.) In the K, التَّعْقِيبُ [the inf. n.] is expl. as signifying التَّرَدُّدُ فِى طَلَبِ المَجْدِ: but the right reading is فِى طَلَبٍ مُجِدًّا. (TA.) [See also مُعَقِّبٌ.]

A2: عقّب said of the [plant called] عَرْفَج, (S, O,) inf. n. تَعْقِيبٌ, (K,) It became yellow in its fruit, (S, O, K,) and attained to the season of its drying up: (S, O:) from عَقِبَ said of a plant or herbage. (TA.) A3: عقّب عُقَابًا, inf. n. as above, He planed off a stone of the kind called عُقَاب, in a well. (TA. [See also مُعَقِّبٌ.]) A4: See also 1, last quarter, in two places.3 عاقبهُ: see 1, second sentence. b2: Also عاقب الرَّجُلَ, (Mgh, * TA,) inf. n. مُعَاقَبَةٌ and عِقَابٌ, (Mgh,) He did a thing with the man alternately, each taking his turn; (Mgh, TA;) and so ↓ اعقبهُ. (TA.) And [particularly], (TA,) inf. n. مُعَاقَبَةٌ, (S, O,) He rode in his turn after the man, each riding in his turn; (S, O, TA;) as also ↓ اعقبهُ, (S, O, K,) and ↓ اعتقبهُ. (TA.) And عَاقَبْتُ الرَّجُلَ فِى الرَّاحِلَةِ I rode in my turn after the man, upon the camel, he riding in his turn after me. (S, O.) And in like manner you say, ↓ اِعْتَقَبُوهُ, and ↓ تَعَاقَبُوهُ They rode by turns with him, taking their turns after him. (TA.) b3: and عاقب بَيْنَ الشَّيْئَيْنِ [He made an interchange, or alternation between the two things; he made the two things interchangeable, or commutable;] he brought, or did, the two things interchangeably, or alternately, i. e. one of them one time and the other of them another time. (TA.) [Thus, for instance,] العَرَبُ تُعَاقِبُ بَيْنَ الفَآءِ والثَّآءِ [The Arabs make an interchange between ف and ث; make ف and ث interchangeable, or commutable; i. e. put ف in the place of ث, and ث in the place of ف]; as in جَدَفٌ and جَدَثٌ; and ↓ تُعْقِبُ signifies the same. (S, O.) b4: And عاقب signifies also He stood upon one of his legs one time and upon the other another time; or moved his legs alternately. (TA.) b5: [عاقبهُ as denoting consequence, and retaliation, or retribution, also signifies He punished him.] You say, عاقبهُ بِذَنْبِهِ, (S, Msb, * TA,) inf. n. عِقَابٌ (S, Msb, TA) and مُعَاقَبَةٌ, (Msb, TA,) He punished him for his crime, sin, fault, or offence: (S, * Msb, * TA:) and [in like manner] ↓ تعقّبهُ He punished him (i. e. a man, S, O) for a crime, a sin, a fault, or an offence, that he had committed. (S, O, K.) In the saying in the Kur [xvi. last verse but one], وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمٌ بِهِ [And if ye punish, then punish ye with the like of that with which ye have been afflicted, lit. punished], the verb first denotes punishment, and is afterwards used for the purpose of assimilation: and similar to this is the saying in the same [xxii. 59], وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ [And whoso punisheth with the like of that with which he hath been afflicted, lit. punished]. (O.) For another ex., from the Kur lx. 11, [where it implies retaliation or retribution,] see 1, latter half. [In like manner,] it is said in a trad., أَبْطَلَ النَّفْحَ إِلَّا أَنْ يُضْرَبَ فَيُعَاقِبَ [He made the kicking of a beast with the hind leg to be of no account unless it were beaten by its master, or rider, and retaliated by kicking another person]; meaning, he made nothing to be incumbent on the master of the beast unless the latter made the kicking to be a consequence of that [i. e. unless the beast kicked in consequence of its being beaten by the master, or rider]. (TA.) [See also 4, which has a similar meaning, that of requital.] b6: عُوقِبَتْ said of a mare means She was required to perform run after run. (Ham p. 277.) 4 اعقبهُ: see 1, first quarter, in three places: b2: and see 3, in three places. b3: [Also He made him to take his place. And hence,] He descended from his beast in order that he (another) might ride in his turn: and one says also أَعْقِبْ meaning Descend thou in order that I may ride in my turn: and in like manner with respect to any kind of action: thus, when the office of Khaleefeh became transferred from the sons of Umeiyeh to the Háshimees, Sudeyf, the poet of the 'Abbásees, said, أَعْقِبِى آلَ هَاشِمٍ يَا مَيَّا meaning Descend from the station of the Khaleefehs that the family of Háshim may mount, O Meiyà [for O sons of Umeiyeh]. (TA.) b4: [And It made a thing to follow as a consequence to him: the verb in this sense being doubly trans.] One says, اعقبهُ نَدَمًا It occasioned him as its consequence repentance, (Mgh, Msb, TA,) and هَمًّا anxiety. (TA.) And أَكَلَ أَكْلَةً أَعْقَبَتْهُ سَقَمًا He ate a repast that occasioned him as its consequence a sickness. (S, O.) And [hence] أُعْقِبَ عِزُّهُ ذُلًّا His might was exchanged for, or changed into, [lit. made to be followed by,] abasement. (TA.) See also 2, first quarter, for another ex. [Hence, likewise,] فَأَعْقَبَهُمْ نِفَاقًا, in the Kur [ix. 78], means [Therefore He caused hypocrisy to follow as a consequence to them; or] He caused them to err, because of their evil deed, as a punishment to them. (O.) And [in like manner] one says, أَعْقَبَهُ اللّٰهُ بِإِحْسَانِهِ خَيْرًا [God gave him, or may God give him, as a recompense, or requital, for his beneficence, good, or prosperity]. (TA.) And اعقبهُ بِطَاعَتِهِ He recompensed, or requited, him for his obedience, (S, O, K, *) and عَلَى مَا صَنَعَ for what he did. (TA. [See also 3, which has a similar meaning, that of retribution.]) اعقبهُ خَيْرًا means also He gave him in exchange good. (TA.) See also 1, latter half, where the verb is expl. in the contr. sense, that of taking, or receiving, in exchange. b5: اعقبهُ الطَّائِفُ The diabolical visitation, or insanity, returned to him at times. (S, O.) b6: اعقب طَىَّ البِئْرِ بِحِجَارَةٍ مِنْ وَرَائِهَا [is app. from

أَعْقَابُ الطَّىِّ (see عَقِبٌ), and] means He laid stones compactly together at the back [behind the regular casing] of the well. (TA. [See also 1, near the end.]) A2: اعقب as intrans., He (a man) died, and left offspring. (S, O, K.) One says, أَعْقَبَ مِنْهُمْ رَجُلَانِ وَدَرَجَ وَاحِدٌ [Two men of them died and left offspring, and one died and left no offspring]: and Tufeyl El-Ghanawee says, كَرِيمَةُ حُرِّ الوَجْهِ لَمْ تَدْعُ هَالِكًا

↓ مِنَ القَوْمِ هُلْكًا فِى غَدٍ غَيْرَ مُعْقِبِ [A female noble of countenance, (or whose nobility was manifest in what appeared of her countenance,) she did not invoke one of the people dead, on a morrow after an engagement, as having perished without leaving a successor, or one to fill his place:] i. e. when a chief of her people died, another chief came; so that she did not bewail a chief who had not his equal. (TA.) b2: He (a borrower of a cooking-pot) returned a cooking-pot with the remains termed عُقْبَة in it. (S, O, K.) b3: He (a man) returned from evil to good. (TA.) b4: اعقب عَلَيْهِ يَضْرِبُهُ He set upon him beating him. (O.) b5: أَعْقَبَتْ رَاحِلَتُكَ Thy riding-camel became, or has become, jaded, or fatigued. (O.) 5 تعقّب He looked to the consequence, end, issue, or result: and he considered a second time. (TA. [See also 2, last quarter.]) b2: تعقّب مِنْ أَمْرِهِ He repented of his affair. (TA.) b3: تعقّب عَنِ الخَبَرِ He doubted of the information, or questioned it, and asked again respecting it. (S, O, K, TA. [In my copies of the S, and in the O, الخَيْرِ: but see what follows; in which مُتَعَقَّب is used as a noun of place of the verb in this sense.]) Tufeyl says, ↓ وَلَمْ يَكُ عَمَّا خَبَّرُوا مُتَعَقَّبُ [And there was no place of, or ground for, doubting, and asking again, respecting what they told]. (S, O, TA.) And one says, لَمْ أَجِدْ عَنْ قَوْلِكَ

↓ مُتَعَقَّبًا, (A, TA,) i. e. [I found not] any place of, or ground for, inquiring into, or investigating, thy saying; syn. مُتَفَحَّصًا; (A, TA;) [or questioning it; or returning to examine it;] meaning, thy saying was right and true, so that it did not require التَّعَقُّب; (A;) or I did not allow myself to doubt, and ask again, respecting it, that I might see whether I should do what thou saidst or abstain from it. (TA.) b4: [And the verb is used transitively in a similar sense.] You say, تعقّب الخَبَرَ He searched after the information repeatedly, or time after time; (Mgh, * TA;) syn. تَتَبَّعَ: (Mgh, TA:) and ↓ اعتقب has a like meaning. (Ham p. 287.) And He asked respecting the information another person than the one whom he asked the first time. (A, TA.) b5: and تَعَقَّبْتُ الرَّجُلَ I sought to discover in the man that which he would be ashamed to expose; or the slip, or fault, that he had committed: and ↓ اِسْتَعْقَبْتُهُ signifies the same. (O, K. *) [In critical observations and the like, تعقّبهُ is often used as meaning He found fault with him; animadverted upon him; or impugned his judgment or assertion; بِقَوْلِهِ كَذَا وَكَذَا by his saying so and so. and تعقّب عَلَيْهِ seems to be similarly used as meaning He animadverted upon his saying: (compare اِعْتَرَضَ عَلَيْهِ:) but more commonly as meaning he animadverted upon it, i. e. a saying, and the like.] b6: See also 3, near the middle of the para-graph. b7: تعقّب الأَمْرَ He thought repeatedly upon the affair, or case. (TA in art. روأ.) b8: تعقّب رَأْيَهُ He found his opinion to have a good issue, or result. (S, O. [See a somewhat similar signification of 8 and 10, under the former.]) b9: See also 1, second sentence. b10: [The saying of Aboo-Thumámeh, وَإِنْ مَنْطِقٌ زَلَّ عَنْ صَاحِبِى ↓ تَعَقَّبْتُ آخَرَ ذَا مُعْتَقَبْ may be rendered, nearly in accordance with an explanation by Et-Tebreezee, And if a speech slip by mistake from my companion, 1 substitute another having superiority: or تعقّبت may here mean I search out: but see the Ham p. 287; where are some remarks, on this verse, that appear to me to be fanciful and far-fetched.]6 يَتَعَاقَبَانِ (T, S, O, Msb, TA) They follow each other [by turns]; or alternate; (T, Msb, TA;) one coming and the other going; (TA;) said of the night and the day; (T, Msb;) or as the night and the day; (S, O, TA;) as also ↓ يَعْتَقِبَانِ. (TA.) You say, تَعَاقَبَ المُسَافِرَانِ عَلَى الدَّابَّةِ The two travellers rode upon the beast, each of them in his turn. (TA: and the like is said in the Msb.) And تعاقبا عَمَلًا They two did a work, or deed, by turns, or alternately: syn. اِرْتَوَحَاهُ, (K and TA in art. روح,) and تَرَاوَحَاهُ (TA in that art.) And تعاقبا They helped each other by turns. (TA.) And بِالضَّرْبِ ↓ يَعْتَقبَانِهِ They two ply him by turns with beating (A.) See also 3, near the beginning. التَّعَاقُبُ also signifies The coming to water [by turns, or] time after time. (TA.) 8 إِعْتَقَبَ see 1, former half, in two places: b2: and see 3, near the beginning, in two places; and 6, also in two places. b3: [اعتقبهُ signifies also He took it, or had it, subsequently. Thus one of the meanings of العُقْبَةُ is expl. in the A and TA by the words مَا يَعْتَقِبُونَهُ بَعْدَ الطَّعَامِ مِنَ الحَلَاوَةِ i. e. What they have, or take, after the main portion of the meal, consisting of sweetmeat. b4: And He had it, or experienced it, as a consequence of an act &c.: and that it may have ↓ مُعْتَقَبُ for an inf. n. in this sense (as well as in other senses agreeably with analogy) seems to be meant by its being said (in the Ham p. 287) that المُعْتَقَبُ signifies أَخْذُ عُقْبَةِ الشَّىْءِ i. e. آخِرِهِ. See also a somewhat similar signification of 5.] One says, فَعَلْتُ كَذَا فَاعْتَقَبْتُ مِنْهُ نَدَامَةً i. e. [I did such a thing and] I found, or experienced, in consequence thereof repentance; (S, O;) as also ↓ اِسْتَعْقَبْتُ. (A, O.) And مِنْ كَذَا خَيْرًا ↓ استعقب He found, or experienced, in consequence of such a thing, or after such a thing, good. (T, Msb.) And hence, perhaps, the saying of the lawyers, يَصِحُّ الشِّرَآءُ عِتْقًا ↓ إِذَا اسْتَعْقَبَ [as meaning The sale, or purchase, is valid when it has emancipation as an after-event]: but this does not agree with the former phrase unless by a far-fetched interpretation; and therefore one should say, إِذَا عَقَبَهُ العِتْقُ i. e. when emancipation follows it. (Msb.) b5: اعتقب also signifies He withheld, or detained, a thing in his possession. (TA.) And [particularly] He (a seller) withheld, or detained, an article of merchandise from the purchaser until he should receive the price: (S, A, O, K:) for the doing of which he is said in a trad. to be responsible; meaning, if it perish in his keeping. (S, A, O.) And He detained, confined, or imprisoned, a man. (S, O.) b6: See also 5.10 إِسْتَعْقَبَ see the next preceding paragraph, in three places: b2: and see also 1, latter half: b3: and 5. b4: [Accord. to Reiske, as mentioned by Freytag, استعقبهُ signifies also He followed his footsteps.]

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

عَقَبٌ The عَصَب [meaning sinews, or tendons,] of which أَوْتَار [i. e. strings for bows or the like] are made: (S, O, K: [see also 1, last quarter:]) n. un. with 3: (S, O:) or such as are white of the أَطْنَاب of the joints; (Mgh, Msb; [see عَصَبٌ;]) the عَصَب being such as are yellow: (Mgh and Msb in art. عصب:) accord. to IAth, the عَصَب [or sinews, or tendons,] of the two portions of flesh next the back-bone on either side, and of the سَاقَانِ and وَظِيفَانِ [meaning the hind and fore shanks], that are intermingled with the flesh, of any animal; the half of one whereof, divided lengthwise from the other half, is extended, or drown out, and trimmed, and cleansed of the flesh, and the وَتَر [or string for the bow or the like] is made thereof; and they are sometimes in the two sides of the camel; but [properly speaking] there is a difference between the عَصَب and the عقَب; the former being such as incline to yellow, whereas the latter incline to white, and are the harder, and firmer, or stronger, of the two: AHn says, on the authority of Aboo-Ziyád, that the عَقَب are [the sinews, or tendons,] of the two portions of flesh next the back-bone on either side, of the sheep or goat, and of the camel, and of the ox or cow,(TA.) [See also عِلْبَآءٌ.]

عَقِبٌ (S, Mgh, O, Msb, K, &c.) and ↓ عَقْبٌ, (Msb, TA,) the latter being a contraction of the former, (Msb,) [The heel of a human being;] the hinder part of the foot of a human being: (S, Mgh, O, Msb, K:) of the fem. gender: (S, O, Msb:) pl. [of pauc.] أَعْقُبٌ (TA) and [of mult. as well as of pauc.] أَعْقَابٌ: (Msb, TA:) and ↓ عَقِيبٌ is said to signify the same; but MF cites an assertion that this is a word of a bad dialect. (TA.) وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ [Wo to the heels from the fire of Hell], (O, Msb, TA,) and ويل لِلْعَقِبِ من النّار [Who to the heel &c.], (TA,) occurring in a trad., means wo to him who neglects the washing of the heels in the ablution preparatory to prayer. (O, * Msb, TA. *) عَقِبُ الشَّيْطَانِ, (O, Msb, TA,) or, as some say, ↓ عُقْبَةُ الشيطان, (Msb, TA,) with damm, (TA,) which is forbidden in prayer, is expl. as meaning The placing the buttocks upon the heels between the two prostrations; which is what some term الإِقْعَآءُ: (Mgh, * O, Msb, TA:) so says A'Obeyd: (Msb:) or, accord. to some, this means the leaving the heels unwashed in the ablution preparatory to prayer. (O.) وَطِئَ النَّاسُ عَقِبَ فُلَانٍ [lit. The people trod upon the heel of such a one] means the people walked after, or near after, such a one: and in like manner, هُوَ مُوَطَّأُ العَقِبِ [lit. He is one whose heel is trodden upon]: (O, TA; *) because of his having command over people, and their being submissive to him: (O:) the latter phrase means he is one who has many followers: (A, TA: [see also art. وطأ:]) جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو primarily signifies Zeyd came putting his foot in the place of the foot [or heel] of 'Amr every time that the latter raised his foot. (Msb.) And one says, مِنْ أَيْنَ عَقِبُكَ, (A, O,) or مِنْ أَيْنَ كَانَ عَقِبُكَ, (TA,) meaning Whence camest thou? or Whence hast thou come? (A, O, TA.) and رَجَعَ فُلَانٌ عَلَى عَقِبِهِ Such a one returned by the way of his heel; i. e., by the way that was behind him, and whence he had come; quickly. (Msb.) And وَلَّى عَلَى عَقِبِهِ, and عَلَى عَقِبَيْهِ, He turned back, or receded, from a thing to which he had betaken himself. (TA.) لَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ, occurring in a trad., means Turn not thou them back to their former condition of not emigrating [for the sake of religion]: and مَا زَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ, in another trad., means They ceased not to return to infidelity: as though they went back wards. (TA.) b2: The عَقِب of the نَعْل [or sandal] is The part [or wide strap] that embraces the heel. (AO, in an anom. MS. in my possession.) b3: [And عَقِبُ البَابِ means The pivot (generally of wood) at the bottom of the door, turning in a socket in the threshold.] b4: and عَقِبٌ and ↓ عَقْبٌ (TA) and ↓ عُقُبٌ and ↓ عُقْبٌ (S, O, Msb, K, TA) and ↓ عُقْبَى and ↓ عُقْبَةٌ and ↓ عُقْبَانٌ and ↓ عِقْبَانٌ and ↓ عَاقِبٌ (TA) are syn. with ↓ عَاقِبَةٌ, (S, O, Msb, K, TA,) which signifies, (S, O, Msb, K,) i. e. as signifying, (TA,) The end; or the last, or latter, part or state; [but generally as explanatory of this last word, and often as explanatory of عُقُبٌ and عُقْبٌ and عُقْبَى, as meaning the consequence, or result, or issue;] of anything: (S, O, Msb, K, TA:) [and the same words, app. with the exception of عُقْبَى and عَاقِبَةٌ, signify also a time, or state, of subsequence:] the pl. [of the first four words is أَعْقَابٌ, and] of the last عَوَاقِبُ. (TA.) Hence, (S,) it is said in the Kur [xviii. 42], ↓ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا [or ↓ عُقْبًا or ↓ عُقْبَى, accord. to different readings, i. e. He is the best in respect of recompense, or reward, and the best in respect of consequence, or result, or issue; i. e., the consequence of the actions &c. of believers]. (S, O.) And in the same [xci. last verse], ↓ وَلَا يَخَافُ عُقْبَاهَا i. e. And He feareth not the consequence thereof. (Th, TA.) And they said, لَكَ فِى الخَيْرِ ↓ العُقْبَى meaning العَاقِبَةُ [i. e. May the end to thee be in that which is good; or may thy case end in good]. (TA.) And it is said in a trad., سَافَرَ فِى عَقِبِ رَمَضَانَ, (T, O, Msb,) meaning He journeyed in the end, or the last, or latter, part, of Ramadán: (T, Msb:) or, when Ramadán had almost ended. (O.) One says, جِئْتُ فِى عَقِبِ رَمَضَانَ, (ISk, S, O, * Msb, *) with kesr to the ق, (ISk, S,) meaning [I came] when there was somewhat remaining of Ramadán. (ISk, S, O, * Msb.) And جِئْتُكَ فِى عَقِبِ الشَّهْرِ, and ↓ فى عَقْبِهِ, and عَلَى عَقِبِهِ, I came to thee in the latter part of the month, when ten days of it, or less, remained. (L.) هُوَ فِى عَقِبِ المَرَضِ He is in the state of convalescence in which somewhat remains of the disease: (Msb:) and فِى أَعْقَابِ المَرَضِ in the [state in which there are some] remains of the disease. (TA.) One says also, جَآءَ فِى عَقِبِهِ and ↓ عَقْبِهِ, meaning He came after him; or near after him; [as though at his heel; and hence, properly, close after him;] and جَآءَ عَقِبَهُ; from the phrase جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو, meaning as expl. above. (Msb.) And بَنُو فُلَانٍ سَقْىُ إِبِلِهِمْ عَقِبَ بَنِى فُلَانٍ i. e. [The sons of such a one, the watering of their camels is] after [that of] the sons of such a one; a saying mentioned by ISk. (Msb.) And صَلَّيْنَا أَعْقَابَ الفَرِيضَةِ تَطَوُّعًا i. e. [We performed prayer] after the obligatory [by way of supererogation]. (Lh, IF, Msb, TA.) And جِئْتُ فِى عَقِبِ الشَّهْرِ i. e. I came after the month had passed. (El-Fárábee, Msb.) And خَلَفَ فُلَانٌ بعَقِبِى Such a one remained, or stayed, after me. (Msb.) Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ فُلَانٌ عقبَ فُلَانٍ

[app. عَقِبَ], meaning Such a one came after such a one, except a similar saying of ISk, cited by Az, in which عقبَ is expl. as signifying after. (TA.) [But if the word in question be عَقِبَ, sufficient authorities for its use in this sense have been cited above: though it seems from what here follows that عُقُبَ or عُقْبَ in this sense is preferable.] One says, شَهْرِ ↓ جِئْتُ فِى عُقْبِ رَمَضَانَ, (S,) or ↓ عُقُبِهِ, (O,) and ↓ عَلَى عُقْبِهِ and ↓ عُقُبِهِ, (L,) and ↓ فِى عُقْبَانِهِ, (S, O,) meaning I came when the whole of the month of Rama-dán had passed: (S, O, L:) and ↓ جِئْتُكَ عُقْبَ رَمَضَانَ I came to thee at the end of Ramadán: and مَمَرِّهِ ↓ جِئْتُ فُلَانًا عَلَى عُقْبِ and ↓ عُقُبِهِ and عَقِبِهِ and ↓ عُقْبَانِهِ I came to such a one after he had gone: and ذَاكَ ↓ أَتَيْتُكَ عَلَى عُقُبِ and عَقِبَ ذاك and ذاك ↓ عَقْبِ and ذاك ↓ عُقْبَانِ I came to thee after that: and قُدُومِهِ ↓ جِئْتُهُ عُقْبَ I came to him after his arrival. (Lh, TA.) One says also, آلِ فُلَانٍ ↓ فُلَانٌ يَسْتَقِى عَلَى عُقْبَةِ Such a one draws water after the family of such a one. (TA.) And MF mentions ↓ جِئْتُكَ عَلَى عَاقِبِهِ [app. meaning I came to thee after him, or it]: and Aboo-Mis-hal mentions [app. in this sense] ↓ عِقْبَانِهِ, with kesr. (TA.) b5: عَقِبٌ (S, A, Mgh, O, Msb, K) and ↓ عَقْبٌ (S, O, Msb, K) also signify The child, or children, (S, A, O, Msb, K,) of a man; (S, O;) as also ↓ عَاقِبَةٌ: (S, O, K:) and the child, or children, of the child or children, (S, A, O, Msb, K,) of a man: (S, O:) applied to such as remain after the father: (TA:) or a man's offspring; (Mgh;) and so ↓ عَاقِبَةٌ: (Msb:) or his male children: and, accord. to some of the lawyers, the children of the daughters [of a man, also]: (Mgh:) of the fem. gender, on the authority of Akh: (S, O:) pl. أَعْقَابٌ. (TA.) The Arabs say, لَا عَقِبَ لَهُ, meaning There is, or are, no male offspring remaining to him: (TA:) and ↓ لَيْسَتْ لِفُلَانٍ عَاقِبَةٌ There is, or are, to such a one, no [remaining] child, or children. (S, O, Msb.) b6: شَىْءٍ ↓ عَقْبُ [or عَقِبُ شَىْءٍ] signifies A thing, whatever it be, that follows, succeeds, comes after, or takes the place of, a thing; as the water of a well, and the blowing of the wind, and the flying of the sand-grouse (القَطَا), and the running of a horse. (TA. [See also عَاقِبٌ.]) b7: And عَقِبٌ, (IAar, IF, A, Msb,) or ↓ عَقْبٌ, (S, K,) or, as As says, each of these, some of the Arabs using the latter form, by way of contraction, (Msb,) A run after another run, (As, IF, S, Msb, K,) of a horse: (As, IF, S, Msb:) or the last, or latter, run, of a horse: (IAar, Msb:) or one says of a courser, هُوَ ذُوْ عَفْوٍ وَعَقِبٍ meaning He has a first run, and a subsequent, and more vehement, run: (A:) and ↓ عِقَابٌ is said in the L to have the first of these meanings: (TA:) or it is pl. of عَقْبٌ [or عَقِبٌ] as having that meaning: (Ham p. 358:) an ex. of it occurs in the following verse, (Ham, TA,) cited by IAar: (TA:) يَمْلَأُ عَيْنَيْكَ بِالفِنَآءِ وَيُرْ ضِيكَ عِقَابًا إِنْ شِئْتَ أَوْ نَزَقَا [That would satisfy thine eye by his beauty, in the area before the dwelling, and content thee by run after run, or by runs after runs, if thou wilt, or by lightness, or agility]: (Ham, TA:) [or it may be here an inf. n., (of 3,) meaning on an occasion of being required to perform run after run: (see 3, last sentence:)] or, accord. to IAar, the meaning in this instance is, by his owner's making, upon him, warring, or warring and plundering, expeditions time after time: (TA:) accord. to Kh, لَهُ عِقَابٌ, said of a horse, means he has a recovering of strength (جمام [i. e. جَمَامٌ]) after ceasing to run. (Ham ubi suprà.) b8: Hence, A reply: so in the saying, relating to him who stops, or breaks off, in speech, لَوْ كَانَ لَهُ عَقِبٌ لَتَكَلَّمَ [If he had a reply, assuredly he would have spoken]. (A, TA.) b9: See also عِقْبَةٌ.

عُقُبٌ: see the next preceding paragraph, in six places.

عَقْبَةُ القَمَر i. q. عِقْبَةُ القَمَرِ, q. v. (L.) A2: and عَقْبَةٌ and ↓ عِقْبَةٌ signify Variegated, or figured, cloth: (TA:) or one of the sorts of variegated, or figured, cloths [that serve for the covering] of the [women's camel-vehicle called] هَوْدَج: (O, K, TA:) as also عَقْمَةٌ: (O, TA:) accord. to Yaakoob, the ب is a substitute for م. (TA.) عُقْبَةٌ: see عَقِبٌ, in three places. b2: Also The last that remains: so in the saying, فُلَانٌ عُقْبَةُ بَنِى فُلَانٍ [Such a one is the last that remains of the sons of such a one]. (L.) b3: And A turn; or time at which, or during which, anything is, or is to be, done, or had, in succession: (S, Mgh, O, Msb, K:) pl. عُقَبٌ. (Msb.) One says, تَمَّتْ عُقْبَتُكَ Thy turn is completed. (S, O.) And دَارَتْ عُقْبَةُ فُلَانٍ The turn of such a one came round. (TA.) And رَكِبَ عُقْبَةً He rode one turn: and رَكِبَ عُقْبَتَهُ He rode his turn, or in his turn. (TA.) And it is said in a trad., مَنْ مَشَى عَنْ دَابَّتِةِ عُقْبَةً فَلَهُ كَذَا Whoso walks a turn to a certain point, instead of his beast, to him shall be given such a thing. (TA.) عُقْبَةُ الأجِيرِ meansThe hired-man's turn to ride; when the hirer dismounts, for example in the morning, and he (the former) rides. (Mgh.) And [the pl.] عُقَبٌ means [particularly] The turns of camels, when they are being watered: the watering of a number of camels together after another number is termed their عُقْبَة. (TA.) [See also عُقْبَى.] b4: And [it is said that] it means also Camels which a man pastures and waters in his turn; and IAar cites as an ex.

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

[but this I would rather render, Verily I have incumbent on me a turn to pasture and water camels; and I perform it; I am not a neglecter thereof nor a delayer of it]; meaning I drive the camels which I pasture and water in my turn, and I tend them well: مُنْسِيهَا is for مُنْسِئِهَا, for the sake of the rhyme. (TA.) b5: Also The place in which one mounts a beast to ride [app. in his turn]. (TA.) b6: And The distance, or space, of two leagues; i. e. twice the distance termed فَرْسَخ: and the distance to which one journeys [app. from one halting-place to the next; i. e. a stage of a journey]: pl. as above: a poet says, خَوْدًا ضِنَاكًا لَا تَسِيرُ العُقَبَا [Soft, or tender, heavy in the hinder part, that will not perform men's marches]; meaning that she will not [or cannot] journey with men, because she will not endure the doing so on account of her soft and delicate life. (TA.) b7: And The distance, or space, between the ascending and descending of a bird. (S, O, K.) b8: And The night and the day; because they follow each other. (K.) b9: And A substitute; or thing that is given, or taken, in exchange for another thing; (S, O, L, K;) as also ↓ عُقْبَى. (L, TA.) One says, أَخَذْتُ مِنْ أَسِيرِى عُقْبَةً I took, or received, for my captive, a substitute, or something in exchange. (S, O.) And ↓ سَأُعْطِيكَ مِنْهَا عُقْبَى occurs in a trad., meaning I will give thee something in exchange [for her, i. e.] for sparing her life, and liberating her. (L, TA.) b10: And Pasture, or food, of an ostrich, that is eaten after other pasture or food: [and likewise of camels: and of men:] pl. as above. (AA, S, O.) One says of camels, رَعَتْ عُقْبَتَهَا i. e. They pastured upon the [kind of plants termed] حَمْض after the [kind termed] خُلَّة; (A, L;) or upon the خُلَّة after the حَمْض: (L:) and of men one says, أَكَلُوا عُقْبَتَهُمْ They ate their repast of sweetmeat after the other food. (A, TA. [See 8, near the beginning.]) b11: And The remains of the contents of a cooking-pot, adhering to the bottom. (TA.) and Somewhat of broth which the borrower of a cooking-pot returns when he returns the pot. (S, O, K.) b12: [Hence,] أُمُّ عُقْبَةَ is an appellation of The cooking-pot. (T in art. ام.) أَبْو عُقْبَةَ is a surname of The hog. (Har p. 663. [But the origin of this I know not.]) b13: One says also, لَقِيتُ مِنْهُ عُقْبَةَ الصُّنْعِ, meaning I experienced from him, or it, difficulty: [as though lit. signifying, the result of the deed that I had done:] and [simply]

لَقِىَ مِنْهُ عُقْبَةً He experienced from him, or it, difficulty. (TA. [But in a copy of the A, and in my opinion correctly, the last word in this phrase is written ↓ عَقَبَةً: see عَقَبَةٌ, below.]) b14: And كُنْتُ مَرَّةً نُشْبَة وَأَنَا اليَوْمَ عُقْبَة, expl. by IAar as meaning I was such that, when I clung to a man, he experienced evil from me; but now I have reverted from being such, through weakness. (TA. [It is a prov., somewhat differently related in art. نشب, q. v.]) b15: See also the next paragraph, in four places.

عِقْبَةٌ (Lh, S, O, K) and ↓ عُقْبَةٌ, (Lh, O, K,) but the former is the more approved, (Lh, TA,) and عقب, (so in the TA, [app., if not a mistranscription, ↓ عَقِبٌ,]) A mark, sign, trace, impress, characteristic, or outward indication. (Lh, S, O, K.) One says, عَلَيْهِ عِقْبَةُ السَّرْوِ, (S, O,) and ↓ عُقْبَتُهُ, (O,) and الجَمَالِ, (S, O,) i. e. Upon him is the mark &c. [of generosity and manliness, and of beauty]. (S, O, K.) b2: عِقْبَةُ القَمَرِ and ↓ عَقْبَةُ القمر mean The return of the moon, when it has set, or disappeared, and then risen: (L:) [or the return of the moon after the change; for] one says, مَا يَفْعَلُ ذٰلِكَ إِلَّا عِقْبَةَ القَمَرِ, (S,) or ↓ عُقْبَةَ القمر, (so in the O,) meaning He does not that save once in each month: (S, O:) but, accord. to IAar, القَمَرِ ↓ عُقْبَةُ, with damm, is a certain star, or asterism, which is in conjunction with the moon once in the year; and عُقْبَةَ القَمَرِ means once in the year: so in the following verse, of one of the Benoo-'Ámir: لَا يُطْعِمُ المِسْكَ وَالكَافُورَ لِمَّتَهُ وَلَا الذَّرِيرَةَ إِلَّا عُقْبَةَ القَمَرِ [He will not apply to his hair that descends below the ear musk and camphor, nor the perfume called ذريرة, save once in the year]: or, as Lh relates it, عِقْبَةَ القمر: thus in the L; in which it is added that this saying of IAar requires consideration, because the moon cuts [a meridian of] the celestial sphere once in every month: but MF replies that it may be in conjunction with the said star only once in the year, as the moon's path varies in each successive month. (TA. [See also عَقْمَةٌ.]) A2: See also عَقْبَةٌ.

عَقَبَةٌ [A mountain-road;] a road in [or upon] a mountain: (Bd in xc. 11:) or a road in the upper part of a mountain: (Ham p. 287:) or a difficult place of ascent of the mountains: (K:) or it is in a mountain and the like thereof: (Msb:) or [it sometimes signifies] a long mountain that lies across the way, and over which the way therefore leads; long, or high, and very difficult; so called, too, when it is further impassable after it is ascended; rising high towards the sky, ascending and descending; most difficult of ascent; but sometimes its height is one [or uniform]; and its acclivity is in appearance like a wall: (TA:) [generally it means a road over, or up, or down, or over some part of, a mountain:] pl. عِقَابٌ. (S, O, Msb, K.) اِقْتَحَمَ العَقَبَةَ [properly signifying He attempted the mountain-road] is metaphorically used as meaning He entered upon a hard, or difficult, affair. (Bd in xc. 11.) See also عُقْبَةٌ, near the end. b2: It is also n. un. of عَقَبٌ [q. v.]. (S, O.) عُقْبَى: see عَقِبٌ, second quarter, in four places. b2: It occurs in a trad. respecting the prayer of fear; in which it is said of that prayer, كَانَتْ عُقْبَى [It was an affair of turns]; meaning that it was performed by one company after another; several companies performing it successively, by turns. (TA. [Compare عُقْبَةٌ as expl. in the third sentence of the paragraph on that word.]) b3: Also i. q. مرجع [app. مَرْجِعٌ i. e. A returning, &c.]. (TA.) b4: And The requital, or recompence, of an affair, or action. (S, O, K.) b5: See also عُقْبَةٌ, latter half, in two places.

عُقْبِىُّ الكَلَامِ i. q. عُقْمِىُّ الكَلَامِ, [the ب being app. a substitute for م,] i. e. Obscure speech or language, which men do not know. (TA in art. عقم.) عُقْبَانٌ: see عَقِبٌ, in four places.

عِقْبَانٌ: see عَقِبٌ, in two places.

رَجُلٌ عِقِبَّانٌ A rough, coarse, or rude, man; syn. غَلِيظٌ: pl. عقبان [so in the TA, either عِقْبَانٌ or عُقْبَانٌ]: mentioned by Kr: but Az doubted its correctness. (TA.) عُقَابٌ [The eagle;] a certain bird, (S, O, K,) of those that prey, (Msb,) well known: (K:) of the fem. gender: (S, O, Msb:) [though] applied to the male and the female; but with this distinction, that you say of the male, هٰذَا عُقَابٌ ذَكَرٌ [This is a male eagle]: or it is only female; and a bird of another kind couples with it; whence Ibn-'Oneyn says, satirizing a person named Ibn-Seyyideh, Say thou to Ibn-Seyyideh, مَا أَنْتَ إِلَّا كَالْعُقَابِ فَأُمُّهُ مَعْرُوفَةٌ وَلَهُ أَبٌ مَجْهُولُ [“ Thou art not other than the like of the eagle; ” for his mother is known, but he has a father unknown]: (MF, TA:) the pl. (of pauc., S, O) is أَعْقُبٌ, (S, O, K,) because it is of the fem. gender and the measure أَفْعُلٌ specially belongs to pls. of fem. nouns [though not to such exclusively], (S, O,) and أَعْقِبَةٌ, (Kr, TA,) and (of mult., S, O) عِقْبَانٌ (S, O, K) and عَقَائِبُ accord. to AHei, but Ed-Demámeenee thinks this to be strange; and pl. pl. عَقَابِينُ. (TA.) عِقْبَانُ الجِرْذَانِ [The eagles that prey upon the large field-rats] are not black, but of the colour termed كُهْبَة; and no use is made of their feathers, except that boys feather with them round-topped pointless arrows. (AHn, TA.) b2: [Hence,] العُقَابُ is the name of (assumed tropical:) One of the northern constellations, [i. e. Aquila,] the stars of which are nine within the figure, and six without, of the former of which are three well known, called النَّسْرُ الطَّائِرُ [q. v.]. (Kzw.) b3: [Hence also,] (assumed tropical:) The عُقَاب of the banner, or standard; (S, O;) [app. meaning the flag attached to a lance;] what is bound [to a lance] for a prefect, or governor; likened to the bird so called; and of the fem. gender. (L, TA.) It is also the name of (assumed tropical:) The banner, or standard, of the Prophet. (O, K.) And عُقَابٌ also means (assumed tropical:) A large banner or standard. (TA.) And (assumed tropical:) i. q. غَايَةٌ: so in the saying of Aboo-Dhu-eyb, describing wine, لَهَا غَايَةٌ تَهْدِى الكِرَامَ عُقَابُهَا [meaning It has a banner, which guides the generous; like as the military banner guides and attracts warriors: for غَايَةٌ sometimes signifies a sign which the vintner used to set up to attract customers]: the repetition is approvable because of the difference of the two words in themselves: pl. عِقْبَانٌ. (TA.) b4: عُقَابٌ also signifies (assumed tropical:) A black she-camel; as being likened to the bird. [so called], (AA, O.) b5: And A stone (or piece of rock, L) protruding in the inside of a well, which lacerates the [leathern] bucket; (S, O, K, TA;) sometimes it is before [i. e. above] the casing [of stones or bricks]: it is when a mass of stone becomes displaced; and sometimes the water-drawer stands upon it: it is of the fem. gender: pl. as above. (TA.) And The stone upon which the waterer stands, (O, K,) [accord. to SM,] projecting beyond the casing in a well, the same that is meant in the next preceding sentence, (TA,) [but this I think doubtful, for Sgh adds,] between two stones which support it. (O.) Accord. to IAar, the قَبِيلَة is a mass of stone, or rock, at the mouth of a well; and the عُقَابَانِ are [two masses of stone] at the two sides of the قبيلة, supporting it. (TA.) And A rock, or mass of stone, projecting in the side of a mountain, like a stair, or series of steps: (S, O, K:) or an ascent, like stairs, in the side of a mountain. (TA.) b6: Also A hill; syn. رَابِيَةٌ. (O, K.) And Anything elevated, that is not very long or tall. (O, K. *) b7: A channel by which water flows to a trough, or tank. (O, K.) b8: A thing resembling an almond, that comes forth in one of the legs of a beast. (O, K.) b9: A small thread that enters into [or passes through] the two bores of the ring of the قُرْط [or ear-drop], (O, K, *) with which the latter is bound, or fastened: (O:) or, accord. to Az, the thread that binds the two extremities of the ring of the قُرْط. (TA.) b10: Accord. to Th, it signifies also Garments of the kind called أَبْرَاد [pl. of بُرْدٌ, q. v.]. (TA voce خُدَارِيَّةٌ.) b11: And accord. to Kr, [in the Munjid,] i. q. حَرْثٌ [app. meaning A ploughshare]. (TA.) b12: See also أَعْقَابٌ. b13: And العُقَابَانِ signifies Two pieces of wood between which a man is extended to be flogged: (L, TA:) or two pieces of wood which are set up, stuck in the ground, between which he who is beaten, or he who is [to be] crucified, is extended. (Mgh.) عِقَابٌ: see عَقِبٌ, last quarter.

A2: It is also pl. of عَقَبَةٌ [q. v.]. (S, &c.) A3: See also أَعْقَابٌ.

عَقُوبٌ: see عَاقِبٌ, near the end.

عَقِيبٌ Anything that is a sequent, of, or to, another thing; [in an absolute sense,] (S, Msb, TA,) as when you say, السَّلَامُ عَقِيبٌ لِلتَّشَهُّدِ [The salutation is a sequent to the تشهّد (q. v.)], and العِدَّةُ عَقِيبٌ لِلطَّلَاقِ [The عِدَّة (q. v.) is a sequent to divorcement], i. e., one follows the other; (Msb;) and [by alternation,] as when one says of the night and the day, كُلُّ وَاحِدٍ مِنْهُمَا عَقِيبُ صَاحِبِهِ [Each of them is the alternating sequent of its correlative]: (Az, Msb, TA:) you say of the night and the day, هُمَا عَقِيبَانِ [They are two alternating sequents]; and عَقِيبُكَ signifies He who does a deed, or work, with thee by turn, he doing it one time and thou another: (A, * TA:) and ↓ مُعَاقِبٌ signifies the same, (S, Msb,) as also [↓ مُعْقِبٌ and ↓ مُعْتَقِبٌ and] ↓ مُعَقِّبٌ. (Msb.) As for the saying of the lawyers, يَفْعَلُ ذٰلِكَ عَقِيبَ الصَّلَاةِ [meaning He does that after the prayer], and the like thereof, there is no reason to be given but a suppression; the meaning being, فِى

وَقْتٍ عَقِيب وَقْتِ الصَّلَاةِ [in a time following that of prayer], عقيب being an epithet qualifying وقت: (Msb:) and Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ عَقِيبَهُ meaning He came after him. (TA.) See also عَقِبٌ, first sentence. [And compare عَاقِبٌ.]

عُقُوبَةٌ Punishment; (S, * MA, Msb, * KL;) i. q. نَكَالٌ. (MA.) b2: And Detention, confinement, or imprisonment: so in the trad., لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ وَعَرْضَهُ i. e. [The solvent man's putting off the payment of his debt with promises repeated time after time renders allowable] the imprisoning of him and the accusing of him. (IAar, TA. [Accord. to one relation, mentioned in the TA in art. عرض, this trad. ends with وَعِرْضَهُ, there said to mean وَنَفْسَهُ.]) عُقَيِّبٌ, with teshdeed of the ى, (O,) or عُقَّيْبٌ, like قُبَّيْطٌ, (K,) A certain bird, (O, K,) well known. (O.) [If the name be correctly as in the O, the bird meant is probably an eaglet, or a small species of eagle.]

عُقَابٌ عَقَنْبَاةٌ, and عَبَنْقَاةٌ, and بَعْنَقَاةٌ, (S, O, K,) and قَعْنَبَاةٌ, (O,) and عَبَنْقَآءُ, (K in art عبق,) the vars. of the first being formed by transposition, (O,) An عُقَاب [or eagle] having sharp talons: (S, O, K:) or having abominable, or hideous, talons: (T, TA:) or quick in seizing, and abominable, or hideous: accord. to IAar, the epithet denotes intensiveness of quality, as in the cases of أَسَدٌ أَسِدٌ and كَلْبٌ كَلِبٌ: accord. to Lth, عَقْنْبَاةٌ applied to an عُقَاب signifies cunning: and the pl. is عَقَنْبَيَاتٌ. (TA.) [See also art. عبق.]

عَاقِبٌ [act. part. n. of عَقَبَ;] Coming after [&c.]. (Msb.) عَاقِبُ شَىْءٍ means Any person [or thing] that comes after, or succeeds, or comes in the place of, a thing. (S, O, TA.) العَاقِبُ is an appellation applied to the Prophet (S, O, Msb) by himself (S, O) because he came after other prophets, (Msb,) meaning The last of the prophets, (S, O.) And عَاقِبٌ لِامْرَأَةٍ means One who is the last of the husbands of a woman. (TA.) b2: [Hence,] عَاقِبَةٌ مِنْ طَيْرٍ Birds succeeding one another, this alighting and flying, and then another alighting in the place where the former alighted. (TA.) And إِبِلٌ عَاقِبَةٌ Camels that betake themselves to plentiful pasture where they feed freely, after eating of the [kind of plants called] حَمْض: [or] they are not so called unless they be camels that, in a severe year, eat of trees, and then of the حمض; not when they pasture upon fresh, juicy, or tender, herbage. (IAar, TA.) And إِبِلٌ عَوَاقِبُ Camels that drink water, and then return to the place where they lie down by the water, and then go to the water again. (IAar, S, O, K.) b3: And عَاقِبٌ signifies also A successor of another in goodness, or beneficence; and so ↓ عَقُوبٌ. (O, K.) b4: And A chief, or lord: or one who is below the chief or lord: (TA:) or the successor of the chief or lord. (S, K.) b5: See also عَقِبٌ, in two places.

عَاقِبَةٌ a quasi-inf. n.: see 1, first quarter. b2: See also عَقِبٌ, in four places.

أَعْقَابٌ pl. of عَقِبٌ [q. v.]. (Msb, TA.) b2: and [hence] Streaks, one behind another; as streaks of fat so disposed. (TA.) b3: And Pottery [or potsherds] put between the bricks in the casing of a well, in order that it may become strong; said by Kr to have no sing.: (TA:) [or,] accord. to IAar, ↓ عِقَابٌ, i. e. like كِتَابٌ, (TA,) or ↓ عُقَابٌ, (thus written in the O,) signifies pottery [or potsherds] between the rows, or courses, of bricks, (O, * TA,) in the casing of a well. (O.) [IAar cites an ex., in a verse, in which اعقاب would not be admissible.] And أَعْقَابُ الطَّىِّ signifies What surround the casing of a well; i. e. what are behind it. (TA. [See 4, latter half.]) تَعْقِيبَةٌ a modern word signifying A catchword at the bottom of a page: pl. تَعَاقِيبُ.]

مُعْقَبٌ [appears, from what here follows, to be used for مُعْقَبٌ حَالُهُ i. e. One whose state is changed]. IAar cites as an ex. of this word, كُلُّ حَىٍّ مُعْقَبٌ عُقَبَا meaning [Every living being] comes to a state different from that in which he was [by turns, or time after time]. (TA.) مُعْقِبٌ [accord. to the O, مِعْقَبٌ, but this I think a mistranscription,] A star that succeeds, i. e. rises after, another star, (S, K, TA,) and on the rising of which, he who rides in his turn, after another, mounts the beast: (TA:) a star at the appearance of which two persons who ride by turns during a journey take each the other's place; when one star sets and another rises, he who was walking mounts the beast. (AO.) See عَقِيبٌ.

A2: See also 4, latter half; where an ex. occurs in a verse.

مِعْقَبٌ He who is brought up for the office of Khaleefeh after the [actual] Imám [or Khaleefeh]. (O, K.) b2: And A skilful driver. (O, K.) b3: And A camel that is ridden by different persons in turns. (O, * TA.) b4: And A woman's خِمَار [i. e. muffler, or head-covering]; (IAar, O, * K, TA;) so called because it takes the place of the مُلَآءَة. (O, TA.) b5: And An ear-drop; syn. قُرْطٌ. (O, K.) مُعَقَّبٌ One who is made to go forth, (so in the CK,) or who goes forth, (O, and so in my MS. copy of the K,) from the shop of the vintner when a greater man than he enters. (O, K.) b2: جَآءَ مُعَقَّبًا He came at the end, or close, of the day. (TA.) b3: قِدْحٌ مُعَقَّبٌ An arrow which [in the game called المَيْسِر] is returned into the رِبَابَة [q. v.] time after time; the prize allotted to which is hoped for. (TA.) b4: جَزُورٌ سَحُوفُ المُعَقَّبِ A fat slaughtered camel. (TA.) b5: نَعْلٌ مُعَقَّبَةٌ A sandal having an عَقِب [q. v.]. (O, TA.) مُعَقِّبٌ Coming after, or near after, another thing. (O.) See عَقِيبٌ. b2: It is said that it is applied as an epithet to an angel; that one says مَلَكَ مُعَقِّبٌ [meaning An angel that follows another]; and مَلَائِكَةٌ مُعَقِّبَةٌ; and that مُعَقِّبَاتٌ is a pl. pl. (O.) المُعَقِّبَاتُ means The angels of the night and the day; (S, O, K;) because they succeed one another by turns; and the fem. form is used because of the frequency of their doing so, in like manner as it is in the words نَسَّابَةٌ and عَلَّامَةٌ: (S, O:) the angles called الحَفَظَةُ [pl. of حَافِظٌ, q. v.]: so in the Kur xiii. 12: in which some of the Arabs of the desert read مَعَاقِيبُ: (TA:) this [may be an anomalous pl. of عَقِيبٌ, like as مَهَاجِينُ is of هَجِينٌ, or it] is pl. of مُعَقِّبٌ or of مُعَقِّبَةٌ, the ى being to compensate for the suppression of one of the two ق. (Bd.) b3: المُعَقِّبَاتُ also signifies The she-camels that stand behind those that are pressing towards the wateringtrough, or tank; so that when one she-camel goes away, another comes in her place. (S, O, K.) b4: And The ejaculations of سُبْحَانَ اللّٰهِ, which follow one another, (O, K,) repeated at the end of the ordinary prayer, thirty-three in number, and which are followed by اَلْحَمْدُ لِلّٰهِ thirty-three times, and اَللّٰهُ أَكْبَرْ thirty-four times. (O.) b5: and مُعَقِّبٌ signifies also One who makes repeatedly warring, or warring and plundering, expeditions; and who journeys repeatedly, and does not stay with his family after his return. (TA.) b6: and One who seeks after a thing repeatedly, striving, or exerting himself: (S, O:) one who follows after a thing that is his due, demanding restitution of it: or one who follows close after a man, for something that is his due: one who seeks to recover his right, or due: and one who, being despoiled of all his property in a hostile attack, makes a hostile attack upon him from whom he has thus suffered, and endeavours to recover his property. (TA.) Lebeed says, describing a [wild] he-ass and his female, حَتَّى تَهَجَّرَ بِالرَّوَاحِ وَهَاجَهَا طَلَبَ المُعَقِّبِ حَقَّهُ المُظْلُومُ (S, O, but in the latter فِى الرَّوَاحِ,) i. e. [Until he went along in the midday heat, (بالرواح or فى الرواح being redundant,)] and drove her on [by a pursuit] like the seeking of him who is making repeated efforts, having been wronged, to obtain his due: (O:) المظلوم is an epithet qualifying المعقّب, and is in the nom. case agreeable with the meaning, (S, O,) because it is put after its proper place; (O;) and المعقّب is literally in the gen. case, but as to the meaning is an agent: (S, O: *) or, accord. to some, المعقّب [here] signifies the debtor who puts off the payment of his debt; so that المظلوم is an agent and المعقّب is an objective complement: (S:) or, as some say, المعقّب signifies he who demands the payment of a debt and repeats his demand thereof. (TA.) b7: Also Any one returning [app. to the doing of a thing]. (O.) b8: See also مَعَاقِبٌ. b9: لَا مُعَقِّبَ لِحُكْمِهِ, in the Kur [xiii. 41], means There is no repeller of his decree. (TA.) A2: Also A man who descends into a well to raise a stone of the kind called عُقَاب. (TA.) [See also the verb.]

مِعْقَابٌ A woman who usually brings forth a male after a female. (S, O, K.) A2: And A chamber (بَيْت) in which raisins are put. (K.) مُعَاقِبٌ: see عُقِيبٌ, with which it is syn. b2: [Hence,] إِبِلٌ مُعَاقِبَةٌ Camels that eat one time, or turn, of the [kind of plants called] حَمْض, and another of the [kind called] خُلَّة. (S, O, K.) b3: And نَخْلَةٌ مُعَاقِبَةٌ A palm-tree that bears fruit one year, and fails to do so another. (TA.) b4: And مُعَاقِبٌ also signifies A revenger of blood: a poet, cited by IAar, says, وَنَحْنُ قَتَلْنَا بِالمَحَارِقِ فَارِسًا جَزَآءَ العُطَاسِ لَا يَمُوتُ المُعَاقِبُ meaning [And we slew, in El-Mahárik, (app. the name of a place,) a horseman,] taking our bloodrevenge quickly, in the time that elapses between a sneeze and the prayer for the sneezer [which is usually “ God have mercy on thee ”]: the memory of the blood-revenger shall not die. (TA. [It is there also said that العقب (app. a mistranscription for ↓ المُعَقِّبُ, as may be conjectured from the fact that the م after the article is often indistinctly written, and inferred on other grounds,) is syn. with المُعَاقِبُ as here explained.]) مُعْتَقَبٌ: see 8: A2: and see also 5, last sentence.

مُعْتَقِبٌ: see عَقِيبٌ.

مُتَعَقَّبٌ: see 5, former half, in two places.

يَعْقُوبٌ, perfectly decl., because it is an Arabic word, not altered, and, although having an augmentative letter at the beginning, not of the measure of a verb; whereas يعقوب as a proper name of foreign origin is imperfectly decl.; (S, O;) The حَجَل [or partridge]: (K:) or the male of the حَجَل; (S, O, Msb;) or of the قَبْج; (Lh, Mgh;) but ISd says, I know not whether Lh mean by this the حَجَل or the قَطَا or the كَرَوَان, nor do I know that the قَبْح is the same as the حَجَل: (TA:) and the male of the قَطَا [or sand-grouse]: (TA:) pl. يَعَاقِيبُ. (S, Mgh, O, Msb.) كَأَنَّكُمْ يَعَاقِيبُ الحَجَلِ, occurring in a trad., means [As though ye were the males of partridges] in your haste, and your flying into destruction: for they are such that, when they see the female in the possession of the fowler, they throw themselves upon him, so as to fall into his hand. (Z, TA in art. ركب.) b2: and accord. to some, (TA,) the pl. also signifies Horses: they being thus termed as being likened to the يعاقيب of the حَجَل, (O, TA,) because of their swiftness: (TA:) so in the phrase رَكْضَ اليَعَاقِيبِ [As the running of the horses, or of the swift horses]; in a verse of Selámeh Ibn-Jendel: (O, TA:) but others say that the meaning [here] is, the males of the حَجَل. (TA.) It is said in the L that فَرَسٌ يَعْقُوبٌ means A horse that has a run after another run [or the power of repeating his running] (ذُو عَقْبٍ [or عَقِبٍ]). (TA.) b3: J has cited [in the S] the words of a poet, عَالٍ يُقَصِّرُ دُونَهُ اليَعْقُوبُ [High, so that the يعقوب falls short of reaching it] as an ex. of the last word meaning the male of the حَجَل: but IB says that it appears to mean in this case the male of the عُقَاب [or eagle]; like as اليَرْخُومُ means the male of the رَخَم; and اليَحْبُورُ, the male of the حُبَارَى; for the حَجَل is not known to have so high a flight: and ElFarezdak describes يَعَاقِيب as congregating with vultures over the slain. (TA.) اليَعْقُوبِيَّةُ [a coll. gen. n., n. un. يَعْقُوبِىٌّ,] the name of A sect of the خَوَارِج, followers of Yaakoob Ibn-'Alee El-Koofee. (TA.) b2: And A sect of the Christians; the followers of Yaakoob ElBarádi'ee [or Jacobus Baradæus], who assert the unity of the divine and human natures [in the person of Christ], and who are the most unbelieving and stubborn of the Christians: so says El-Mak- reezee, in one of his tracts. (TA.)