بسط: بسط: مد ونشر، ويقال مجازاً: بسط الغارات على الأقاليم (ابن حيان 77ق).
وفرش، مهد، غطى، ففي المقري (1: 641): مجلس مبسوط. وفي رحلة ابن جبير ص290: ميدان كأنه مبسوط خزاً لشدة خضرته. وفي المقري (1: 124): ونوع يبسط به قاعات ديارهم يعرف بالزليجي.
ويقال بسط وحدها بدل أن يقال: بسط يده، فقد جاء في ابن القوطية ص 2ق مثلاً: فبسط ارطباس إلى ضياعهم فقبضها.
ويقال: بسط يده بالقتل (معجم أبي الفداء) وبدل ان يقال بسط يده إلى فلان بالسوء (القرآن 60، 2، انظر لين) يقال أيضاً: بسط يده على فلان، ففي ابن حيان ص 62ق: بسط يده على الرعية واكتسب الأموال، أو يقال بسط على فلان فقط ففي ابن حيان ص 7ق: جاهز بالخلعان وبسط على أهل الطاعة. وفي ص20و: فبسطوا على أهل الطاعة وأحدثوا الأحداث المنكرة. أو بسط إلى فلان، ففي ابن حيان ص37ق: بسط إلى الرعية بكل جهة وامتد إلى أهل الأموال.
ولكي يقولوا أن فلاناً كريم يحب العطاء يقولون: يبسط يديه للخير (المقري 2: 404).
أما قولهم بَسْطُ الأيْدي فمعناه صفق الأيدي بصورة ان راحتي اليدين اليمنيين وإبهاميهما يتلامسان ويلتصقان من غير تضييق وشد. ويكون هذا عند كل عقد يجب الوفاء به واحترامه. انظر جاكسون تمبكتو ص289 وقارنه بما يقوله عبد الواحد ص134 في كلامه عن المهدي: بسط يده فبايعوه على ذلك.
وكما يقال بسط إليه لسانه بالسوء (قرآن 60، 2، انظر لين) يقال بسط لسانه في فلان (معجم المتفرقات، أماري 673) أو إلى شيء (نفس المصدر 1: 3 و4، راجع تعليقات ونقد) أو في شيء، ففي ابن حيان ص15ق: بسط لسانه في ذمه وعيبه.
وبسط: وسع العطاء والرزق (انظر بسط الله الرزق عند لين والمقري 1: 943. وفي النويري، أفريقية ص28و: بسط العطاء في الجند، وفي كتاب محمد بن الحارث ص28و: بسط العطاء في الجند، وفي كتاب محمد بن الحارث ص208: كان ممن بسطت له الدنيا.
وبسط: أعطى ومنح (أخبار ص27).
وبسط: أنعم بالأمان مثلاً ففي حيان بسام 3: 63ق: بسط الأمان لأهلها. (أخبار ص28) كما يقال: بسط عليهم العدل (لين، عبد الواحد ص16) ويقال: بسط له الإنصاف ووعده إياه (أخبار ص121).
وبسط عليه العذاب. (معجم المتفرقات، تاريخ البربر 1: 385، 539).
وبسط: فرق، فصل، أزال، ففي كتاب العقود ص5: قد رأينا وعلمنا في فلان جرحاً كبيراً فوق رأسه قد بسط الجلد وحفر اللحم. وبسط وَجْهَه: تطلق وتلألأ (بوشر).
وبسط: رقق ووسع (بوشر).
وبسط فلاناً: لاطفه وأزال احتشامه.
ففي ابن حيان ص27و: دخلت عليه يوماً فخلا بي وبسطني وذاكرني (عبد الواحد ص171، 175، المقري 1: 236) ويقال أيضاً بسط إلى فلان (معجم المتفرقات) وكذلك: بسط جانب فلان، ففي بسام 2: 113ق: جعل يبسط جانب ابن عمار.
وبسط لفلان جناحه.
ففي ابن حيان ص68ق: فسأله عمر المسير معه إلى ببشتر ليأنس به ففعل وأقام عنده أياماً بسط له فيها جناحه.
وبسط عدة الفرس: مهدها واعدها (هلو) ولم يتضح لي معنى المصدر ((بسط)) في هذه الجملة من كلام المقري (1: 859): وكان شديد البسط مهيباً جهورياً مع الدعابة والغزل.
بَسَّط (بالتضعيف)، ففي الخطيب ص 68ق: بسَّط يده في الأموال وجعل إليه النظر في جميع الأمور. أي أطلق يده في الأموال.
والتبسيط: النشر (بوشر).
أبسط: بسط، سر (همبرت 226، بوشر).
وأبسط الحضار: أعجبهم وسرهم (بوشر).
تبسط: في المقري (1: 598): كان يتبسط لإقراء سائر كتب العربية. هذا ما جاء في جميع المخطوطات منه وكذلك في طبعة بولاق. ولابد أن تقرأ: في إقراء، وهذا من غير شك أكثر انسجاما مع العربية.
وتبسط له: لاطفه وأزال احتشامه (المقري 1: 132).
وتبسط: فرح، سُرَّ (دلابورت ص142).
وتبسط في الأمر: تصرف تصرفاً مطلقا لا حد له، ففي الفخري ص227: قيل إن الخَيزُران كانت متبسطة في دولة المهدي تأمر وتنهي وتشفع وتبرم وتنقض.
تباسط، يقال تباسط فلان وفلان: تحدثا بانطلاق وحرية (فريتاج مختارات 114).
انبسط: استعمل بمعنى يختلف بعض الاختلاف عن معناه الأصلي وهو انتشر وامتد واستوى، فقيل مثلاً: إذا أردنا أن نذكر كل هذا انبسط هذا التأليف (النويري، مخطوطة 273 ص157) أي طال كثيراً. وكذلك: إلى الشروع في علم صالح من الطب ينبسط بها القول في المدخل (حيان - بسام في تعليقاتي ص182 تعليقة 1 ولكن لا تبدل (بها) ب (لها)، أشرت أن في مخطوطة ب (لها) ومعناه إنه شرع في اكتساب الكثير من علم الطب بحيث يستطيع ان يطيل القول في مبادئ هذا العلم.
وكذلك: ((ولا أطاعه بشر ولا انبسط له من قرية من القرى أحد ولا انتشر.)) (الاكتفاء ص165ق) أي لم يعلن أحد ولاءه له. ويقال: انبسط إلى الدكان أي انطلق إليه (فهرس المخطوطات الشرقية في ليدن 1: 155) وفي المقري (1: 374): كان الناصر كلفاً بانبساط مياه الأرض واستجلابها من أبعد بقاعها. أي كلف بحفر قنوات الري.
والانبساط: الاستواء كوجه المرآة (المقدمة 3: 65).
وفي المقري (1: 742) لم ينبسط في السباحة أي لم يشرع في السباحة.
وانبسط: سُر (فوك، بوشر).
وبانبساط: بسرور (بوشر).
وانبسط إلى الشيء: مد يده واستولى عليه ففي ابن حيان ص62ق: وانبسطوا إلى أموال الرعية.
وانبسط إلى فلان: لاطفه وأزال الاحتشام بالكلام معه (معجم البلاذري، معجم المتفرقات، البكري ص120) وكذلك: انبسط معه (انظر أدناه).
وانبسط به: أعلنه (معجم بدرون).
وانبسط بالأمر عليه: أكثر منه، ففي ابن حيان ص 69و: انبسطوا بالغارات على أولي الطاعة.
وانبسط عليه: تكبر عليه وجاوز القصد، ففي ابن حيان ص22و: وانبسط كثيراً على أصحابه واستخف بهم.
وكذلك: سيطر وتحكم. ففي ابن حيان ص 24و: وامتنع هو ومن معه من انبساط أهل الباطل عليهم.
وانبسط عليه أيضاً: عارضه وخالفه، ففي حيان - بسام (1: 30و): واتفق أيضاً عليه ان عبد الرحمن ابن المنصور انبسط على أخيه عبد الملك أول دولته بصحنة (بصحبة) طائفة تخل به فعرف عيسى أخاه عبد الملك بذلك فحمله على كف يد عبد الرحمن.
وانبسط معه (وكذلك إليه): لاطفه وأزال الاحتشام معه (معجم المتفرقات، المقري 1: 132، 828، ألف ليلة 1: 82)، وفي كتاب ابن صاحب الصلاة ص 76ق: إلى ما كان عليه رحمه الله من وقار وهيبة، ووفاء لأصحابه في الحضور منهم والغيبة، مع انبساط معهم في طعامه وإنعامه عليهم.
وانبسط منه: سر منه ورضي عنه (بوشر).
بسط: انبساطية، قابلية الانبساط (بوشر) - ولهو دعابة، فكاهة (بوشر).
واصحاب الحيل والبسط: المضحكون، المهرجون (معجم المنصوري مادة مهانة).
والبسط: شراب أو حبوب تستحضر من نبات القنب الهندي. (بركهارت عرب 1: 8، لين عادات 2: 40).
والبسط في علم الحساب: العدد الأعلى في الكسر الاعتيادي (بوشر).
بَسْطة: رضى، قناعة (شيرب ديال ص7) وبسطة قطعة من الجوخ (هلو، رولاند، دلابورث 103، بوشر).
وبسطة: عند أهل مالطة: طية في ملابس الأطفال لكي يمكن بعد أن يكبروا تعريضها أو تطويلها حين تضيق عليهم أو تقصر. (فساللي، معجم المالطية).
أصحاب البسطات: يظهر أن معناها الصيادلة والعطارون. ففي المقري (1: 934): وكان يعتمد عليه في الأدوية والحشائش وجعله في الديار المصرية رئيساً على سائر العشابين وأصحاب البسطات.
وبسطة: قاعدة، دكة وجمعها بسط (بوشر).
وبسطة: مسطحة، قرص الدرج (وهو مكان منبسط في الدرج تنقطع فيه الدرجات) (بوشر).
بَسْطِي: بائع البسط وهو الشراب أو الحبوب تستحضر من نبات القنب الهندي (بركهارت حياة العرب 1: 48).
بسطاني: بائع، جوال (دوار) (بوشر).
بسطوية: قطعة من الجوخ (بوشر).
بَساط، البساط من الأرض: الواسعة، وكل منبسط مستو منها (هلو). وفي لطائف المعارف للثعالبي ص74: وجعلت بساطاً ممدوداً.
بِساط: ويجمع على بساطات أيضاً (الكالا، بوشر) ويستعمل مجازاً، ففي حياة ابن خلدون ص 199وفي كلامه عن الطاعون الجارف: ثم جاء الطاعون الجارف فطوى البساط بما فيه. وفي المثل: على قد (أو قدر) بساطك مدّ رجليك. أي أنفق بقدر ما تكسب أو أعمل بقدر ما تستطيع (بوشر).
والبساط: المخدة (الكالا).
والبساط: في الأصل الزِلّية يجلس عليها السلطان وأعوانه، ومن هنا أطلقت على مجلس السلطان ووزرائه (بلاط). ففي تاريخ البربر (1: 634): وقد ثيب له من ولاية السلطان ومخالطته حظ ورفع له ببساطه مجلس (والصواب ومخالصته كما جاء في مخطوطتنا رقم 1351 ومخطوطة لندن). وفيه (2: 16) في كلامه عن السلطان: فاختصه بإقباله ورفع مجلسه من بساطه (وص379، 392، 437).
وفي كرتاس ص156: فر من بساط الناصر كثير من الأشياخ الذين قام الأمر بهم (المقري 2: 456). وفي أماري ديب ص125، 139، 176: والقنصل الذي يتعين منهم للإقامة بالحضرة العلية له أن يدخل البساط العلي مرتين في كل شهر لسبب قضاء حوائجه. وبعبارة أخرى (ص130): الشرط السادس عشر أن يدخل قناصرتهم لمعاينة البساط القدم مرتين في الشهر وأن ينعم عليهم بالكلام مع المقام العلي أسماه الله.
وبساط: خضيلة، روض، مربعة زهور، ففي المقري (1: 639): وقد مشى أحدهم على بساط نرجس ونجد في كتاب ابن الخطيب (مخطوطة باريس) روض نرجس وهي تدل على نفس المعنى.
بساط الغول: اسم نبات يسمى أيضاً طرفة (ابن البيطار 2: 159).
بسيط، خط بسيط: كتابة ممدودة، مطولة، إن فوك الذي يذكر هذا التعبير في مادة ( litrea) يفسره ب ( tirada) ودوكانج يفسر ( tirare) ب ( Producere) أي طوّل، مد) وهو ينقل هذه العبارة من قائمة، وفيها ما معناه: كتاب مكتوب بحروف ممدودة ( tirata) وبلغة فرنسية.
وبسيط: خلاف المركب (تعليق مونج في Cliv) .
وبسيط: ساذج، على الفطرة، صريح، غير متكلف ولا متصنع، فيه سلامة، صافي القلب، سريع التصديق، قليل الإدراك (بوشر) حسن النية، خالصها، أمين (همبرت 231).
وبسيطاً، بشكل بسيط (من غير تكلف ولا تصنع ولا زخرف).
وبالبسيط: بدون تكلف ولا تصنع، وبالأسلوب المألوف قديماً (بوشر).
وبسيط: فطري، ساذج يجري على سنن الطبيعة (بوشر).
في البسيط: بسعة، برحابة (بوشر).
وبسيط: افقي، وساعة بسيطة: ساعة أفقية (بوشر).
وتكلم بالبسيط: أطال الكلام (معيار 11).
وبسيط: سطح، وجه يقال: بسيط البحر (المقدمة 1: 93).
وبسيطة: خضيلة، روضة، مربعة زهور (المقري 1: 639. وكذلك في طبعة بولاق).
بساطة: حالة المادة المفردة، وخلاف التركيب (مونج، فوك، بوشر، المقدمة 2: 306، 353).
وبساطة: سذاجة، سلامة النية، عدم التكلف والتصنع، ويقال: ببساطة: أي بسلامة نية، بسذاجة، بسلامة نية، بلا تكلف (بوشر) بصدق، باخلاص (همبرت 221).
وبساطة الأسلوب: بهجته وظرفه (بوشر).
وبساطة الوجه: طلاقته وبشاشته (بوشر).
بسيطة: مفردة، غير مركبة، أعشاب طبية مفردة. ففي ابن البيطار (1: 36): ولم يذكر ديسقوريدوس ولا جالينوس هذا النبات في بسائطهما.
باسط، مُبسط، ممدد، موسع (بوشر).
أبسط: أوسع (ابن جبير 178).
مبسوط، كما يقال: مبسوط اليد يقال مبسوط الأنامل أي كريم معطاء (ألف ليلة 1: 199). ويقال أيضاً: مبسوط وحدها ومبسوط به يعطيه بهذا المعنى، ففي المقري (3: 675) كان مبسوطاً بالعلم مقبوظاً بالمراقبة.
ومبسوط: واسع، طويل، عريض، ضخم. يقال حجارة مبسوطة (ابن جبير 84) وحجر مبسوط (ص164) وقبة مبسوطة (ص152). وأخشاب مبسوطة (ص154). وسعة، ثراء (معجم الادريسي)، وواسع ضخم، ففي رحلة ابن جبير (ص102): تابوت مبسوط متسع. وقد وردت هذه العبارة الأخيرة في رحلة ابن بطوطة (1: 32) وقد ترجمها مترجموها بقولهم: ((تابوت مسطح متسع)) غير أني أشك أن يكون معنى ((مبسوط)) مسطحاً. نعم إن مؤلف كتاب المستعيني (انظر: كبد السقنقور في نسخة ن فقط) يقول في كلامه عن السقنقور: ((وذنبه مبسوط كذنب السلباحة)) غير أن الصفة ((مبسوط)) بمعنى مسطح يمكن أن تصدق على ذنب السلباحة (الانقليس) ولا يمكن أن تصدق على ذنب السقنقور لأن هذا يختلف عنه تماما فيما يقول الادريسي (ص18) فذنبه مستدير (انظر: شو2، صورة 8).
ومبسوط: فرح، مرح، (محيط المحيط، دومب 107، همبرت 226، بوشر).
ومبسوط منه: راض، مسرور (بوشر، هيلو، براكس ص10) وفيه ما معناه: ((وفي هذه المدينة نحو من أربعين تاجراً أثروا من تجارتهم وتراهم راضين مسرورين ((مبسوطين)) كما يقول العرب، ألف ليلة 3: 19، زيشر 22: 79.
ومبسوط: ميسور الحال (بوشر)، غني (محيط المحيط، رولاند).
ومبسوط: متعاف، سليم، صحيح الجسم، قوي (بوشر) محيط المحيط.

بسط

1 بَسَطَهُ, (M, Msb, K,) aor. ـُ (M, TA,) inf. n. بَسْطٌ, (S, M, Msb,) contr. of تَبْسيِطٌ; (M, TA;) as also ↓بسّطهُ, (M,* TA,) inf. n. تَبْسيِطٌ. (TA.) [As such,] He spread it; spread it out, or forth; expanded it; extended it; (S, Msb, K, B;) as also ↓بسّطهُ: (K:) and he made it wide, or ample: these are the primary significations; and sometimes both of them may be conceived; and sometimes, one of them: and the verb is also used, metaphorically, as relating to anything which cannot be conceived as composed or constructed: (B:) and بَصْطٌ is the same as بَسْطٌ, (S, and K in art. بصط,) in all its meanings. (K.) You say, بَسَطَ الثَّوْبَ [He spread, spread out, expanded, or unfolded, the garment, or piece of cloth]. (Msb.) And بَسَطَ رِجْلَهُ (tropical:) [He stretched forth, or extended, his leg]. (TA.) And بَسَطَ ذِرَاعَيْهِ, and ↓بَسَّطَهُمَا, (assumed tropical:) He spread his fore arms upon the ground; the doing of which [in prostrating oneself] in prayer is forbidden. (TA.) And بَسَطَ يَدَهُ (M, Msb, K) (tropical:) He stretched forth, or extended, his arm, or hand; (M, K;) as in the saying بَسَطَ إِلِىَّ يَدَهُ بِمَا أُحِبُّ وَأَكْرَهُ (tropical:) [He stretched forth, or extended, towards me his arm, or hand, with, i. e. to do to me, what I liked and disliked]: (M, TA: *) or he stretched forth his hand opened. (Msb.) It is said in the Kur [v. 31], لَئِنْ بَسَطْتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِي (assumed tropical:) [Assuredly if thou stretch forth towards me thy hand to slay me]. (M, TA.) بَسْطُ اليَدِ and الكَفِّ is sometimes used to denote assaulting and smiting: [as in the last of the exs. given above; and] as in the words of the Kur [lx. 2], وَيَبُسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوْءِ (tropical:) [And they will stretch forth towards you their hands and their tongues with evil]; (TA;) i. e., by slaying, (Bd, Jel,) and smiting, (Jel,) and reviling. (Bd, Jel.) And sometimes to denote giving liberally: (TA:) [as in] بَسَطَ يَدَهُ فِى الإَنْفَاقِ (tropical:) He [stretched forth his hand, opened, or] was liberal or bountiful or munificent [in expenditure]: (Msb:) see بَسِيطٌ, below. (TA.) And sometimes to denote taking, or taking possession, or seizing: as in the saying, (TA,) بُسِطَتْ يَدُهُ عَلَيْهِ (tropical:) [His hand was stretched forth against him]; i. e. he was made to have dominion over him by absolute force and power. (K, TA.) And sometimes to denote seeking, or demanding: [as in بَسَطَ كَفَّيْهِ فِى الدُّعَآءِ (tropical:) He expanded his two hands in supplication; a common action, in which the two hands are placed together like an open book upon a desk before the face, in supplicating God:] see بَاسِطٌ, below. (TA.) b2: [And hence,] بَسَطْتُ لَهُ أَمْرِى (tropical:) I displayed, or laid open, to him my state, or case, or affair; syn. فَرَشْتُهُ إِيَّاهُ: (A in art. فرش:) and أَمْرَهُ [his state, &c.]. (TA in that art.) b3: [Hence also,] اَللّٰهُ يَبْسُطُ الأَرْوَاحَ فِى الأَجْسَادِ عِنْدَ الحَيَاةِ (assumed tropical:) [God diffuses the souls in the bodies at the time of their being animated]. (TA.) b4: [Hence also,] بَسَطَ اللّٰهُ الرِّزْقَ (assumed tropical:) God multiplied, or made abundant, and amplified, enlarged, or made ample or plentiful, the means of subsistence. (Msb, K. *) It is said in the Kur [ii. 246], وَاللّٰهُ يَبِضُ وَيَبْسُطُ (Msb and TA in art. قبض, q. v.) and you say, بَسَطَ عَلَيْهِمُ العَدْلَ (tropical:) [He largely extended to them equity, or justice]; as also ↓بسّطهُ. (TA.) b5: [Hence also,] فُلَانٌ يَبْسُطُ عَبِيدَهُ ثُمَّ يَقْبِضُهُمْ (tropical:) [Such a one enlarges the liberty of his slaves; then abridges their liberty]. (A in art. قبض.) b6: [Hence also, بَسَطَ وَجْهَهُ (assumed tropical:) It unwrinkled, as though it dilated, his countenance: see 7. and بَسَطَ قَلْبَهُ (assumed tropical:) It dilated his heart: see remarks on قَبْضٌ and بَسْطٌ, as used by certain of the Soofees, near the end of 1 in art. قبض. And] بَسَطَهُ, alone, [signifies the same; or] (tropical:) it rejoiced him; rendered him joyous, or cheerful: (M, K, TA:) because, when a man is rejoiced, his countenance becomes unwrinkled (يَنْبَسِطُ), and he becomes changed [and cheerful] in [its] complexion: it is wrongly said, by MF, to be not tropical: that it is tropical is asserted by Z, in the A: MF also says that it is not post-classical; and in this he is right; for it occurs in a saying of Mohammad: thus in a trad. respecting Fátimeh, يَبْسُطُنِى مَا يَبْسُطُهَا What rejoices her rejoices me: (TA:) [see also قَبَضَهُ, where this saying is cited according to another relation:] ↓أَبْسَطَنِى [as signifying (tropical:) it rejoiced me] is a mistake of the vulgar [obtaining in the present day]. (TA.) b7: [Hence also,] الخَيْرُ يَقْبِضُهُ وَالشَّرُّ يَبْسُطُهُ (tropical:) [Wealth makes him closefisted, tenacious, or niggardly; and poverty makes him open-handed, liberal, or generous]. (A in art. قبض.) b8: [Hence also,] بُسَطَ مِنْ فُلَانٍ (tropical:) He rendered such a one free from shyness, or aversion: (S, O, K, TA:) he emboldened him; incited him to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) [In the CK, بَسَطَ فُلاناً من فُلانٍ is erroneously put for بَسَطَ فُلَانٌ مِنْ فُلَانص] b9: [Hence also,] بَسَطَ اللّٰهُ فُلَانًا عَلَىَّ (tropical:) God made, or judged, such a one to excel me. (Z, Sgh, K, TA.) b10: [Hence also,] بَسَطَ المَكَانُ القَوْمَ (tropical:) The place was sufficiently wide, or ample, for the people, or company of men. (K, TA.) And هٰذَا فِرَاشٌ يَبْسُطُكَ (tropical:) This is a bed ample, (S, K,) or sufficiently wide for thee. (A.) And فَرَشَ لِى فِرَاشاً لَا يَبْسُطُنِى He spread for me a bed [not wide enough for me, or] that was [too] narrow [for me], (ISk, S.) b11: [Hence also,] بَسَطَ العُدْرَ, (K,) aor. as above, (TA,) and so the inf. n., (S, TA,) (tropical:) He accepted, or admitted, the excuse. (S, K, TA.) b12: All these significations of the verb are ramifications of that first mentioned above. (TA.) A2: بَسَطَ, aor. ـُ (M, K,) inf. n. بَسَاطَةٌ, (M,) (assumed tropical:) He was, or became, free, or unconstrained, (مُنْبَسِطٌ,) with his tongue. (M, K.) 2 بَسَّطَ see 1, in four places.3 باسطهُ, inf. n. مُبَاسَطَةٌ and بِسَاطٌ (tropical:) [He conversed, or acted, with him without shyness, or aversion; boldly; in a free and easy manner; or cheerfully]: (TA:) he met him laughingly, or smilingly, so as to show his teeth. (So accord. to an expl. of the latter of the two inf. ns. in the TA.) [See كَاشَرَهُ.] You say also, بَيْنَهُمَا مُبَاسَطَةٌ (tropical:) [Between them two is conversation, or behaviour, free from shyness, or aversion; bold; free and easy; or cheerful]. (TA.) 4 أَبْسَطَ see 1, latter half.5 تَبَسَّطَ see 7. b2: تبسّط فِى البِلَادِ (assumed tropical:) He journeyed far and wide in the countries. (S, TA.) b3: خَرَجَ يَتَبَسَّطُ (assumed tropical:) He went forth betaking himself to the gardens and green fields: from بَسَاطٌ signifying

"land having sweet-smelling plants." (TA.) 7 انبسط quasi-pass. of بَسَطَهُ; as also ↓تبسّط is of بَسَّطَهُ; both signifying It became spread or spread out or forth, or it spread or spread out or forth; it became expanded, or it expanded, or it expanded itself; it became extended, or it extended, or it extended itself: [&c.]. (M, K, TA.) Yousay, انبسط الشَّيْءُ عَلَى الأَرْضِ [The thing became spread or spread out, &c., upon the ground]. (S.) And انبسط النَّهَارُ The day became advanced, the sun being high: it became long: (M, K, TA:) and in like manner one uses the verb in relation to other things. (M, TA.) b2: [And hence, (assumed tropical:) He expatiated. b3: And] انبسط وَجْهُهُ (assumed tropical:) [His countenance became unwrinkled, as though dilated; i. e. it became open, or cheerful; and so انبسط alone; or he became open, or cheerful, in countenance, as is said in the KL.]. (TA.) [And انبسط, alone, (tropical:) He became dilated in heart; or he rejoiced; or became joyous, or cheerful: see بَسَطَهُ.] b4: [Hence also,] انبسط (tropical:) He left shyness, or aversion; he became free therefrom: (S, TA:) he was, or became, bold, forward, presumptuous, or arrogant: (KL, PS:) he became emboldened, and incited to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) And انبسط إِلَيْهِ (tropical:) [He was open, or unreserved, to him in conversation: and he acted towards him, or behaved to him, without shyness or aversion; or with boldness, forwardness, presumptuousness, or arrogance: and he applied himself to it (namely, an affair,) with boldness, forwardness, presumptuousness, or arrogance.] (TA.) بَسْطٌ, as signifying A certain intoxicating thing, [a preparation of hemp,] is post-classical. (TA.) بُسْطٌ: see بَسِيطٌ, in seven places.

بِسْطٌ: see بَسِيطٌ, in seven places.

بُسُطٌ: see بَسِيطٌ, in seven places.

بَسْطَةٌ Width, or ampleness; syn. سَعَةٌ: (S, Sgh, Msb:) and length, or height: (Sgh:) pl. بِسَاطٌ: (Sgh:) and increase: or redundance, or excess: (TA:) and, (M, K,) as also ↓بُسْطَةٌ, (K,) excel-lence; (M, K;) in science and in body: (M:) or in science, expatiation, or dilatation: (K:) or profit to oneself and others: (TA:) and in body, height, or tallness; and perfection, or completeness. (K.) It is said in the Kur [ii. 24], وَزَادَهُ بَسَطَةً فِى العِلْمِ الجِسْمِ [And hath increased him in excellence, &c., in respect of science, or knowledge, and body]: (M,TA:) Zeyd Ibn-'Alee here read ↓بُسْطَةً. (TA.) b2: [An arm's length.] See بَاسِطٌ b3: اِمْرَأَةٌ بَسْطَةٌ. A woman beautiful and sleek in body: and in like manner, ظَبْيَةٌ a gazelle that is so. (M.) بُسْطَةٌ: see بَسْطَةٌ, in two places.

أُذُنٌ بَسْطَآءُ (tropical:) A wide and large ear. (M, K, TA.) بُسْطِىٌّ A seller of بُسْط [or carpets, &c.]: pl. بُسْطِيُّونَ. (TA, but only the pl. is there mentioned and explained.) بَسْطَانُ: see بَسِيطٌ بُسْطَانٌ: see بَسِيطٌ بَسَاطٌ Land (أَرْض) expanded and even; as also ↓ بَسِيطَةٌ: (M, K:) and wide, or spacious; (AO, S, K;) as also ↓ بِسَاطٌ, (Fr, K,) in his explanation of which Fr adds, in which nothing is obtained; (TA;) and ↓ بَسِيطٌ; (K;) and ↓ بَسِيطَةٌ: (AO, K:) and in like manner, a place; (S, TA;) as also ↓ بِسِاطٌ; (TA;) and ↓ بَسِيطٌ: (S, TA;) and land in which are sweet-smelling plants: (TA:) or ↓بَسِيطةٌ is a subst., (IDrd, M,) as some say, (M,) and signifies the earth. (IDrd, M, Msb, K.) You say, وَسَعَة ↓نَحْنُ فِى بِسَاطٍ (tropical:) [We are in an ample and a plentiful state]. (TA.) And بَيْنَنَا وَبَيْنَ المَآءِ مِيلٌ بساطٌ [the last word thus, without any vowel-sign to the ب] (assumed tropical:) Between us and the water is a long mile. (TA.) [See also بَاسِطٌ.] And مِثْلُ فُلَانٍ ↓مَا عَلَى البَسِيطَةِ There is not upon the earth the like of such a one. (TA.) And ↓ذَهَبَ فِى بُسَيْطَةَ, a dim., imperfectly decl., He (a man, TA) went away in the earth, or land. (A, O, L, K.) b2: Also A great cooking-pot. (Sgh, K.) بِسَاطٌ A thing that is spread or spread out or forth; (S, M, K, B;) whatever it be; a subst. applied thereto: (B:) [and particularly a carpet; which is meant by its being said to be] a certain thing well known; the word being of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, like كِتَابٌ in the sense of مَكْتُوبٌ, and فِرَاشٌ in the sense of مَفْرُوشٌ, &c.: (Msb:) pl. [of mult.] بُسُطٌ (M, Msb, K) and بُسْطٌ and [of pauc.] أَبْسطَةٌ. (TA.) b2: See also بَسِيطٌ; near the middle of the paragraph. b3: اِنْبَرَى لِطَىِّ بِسَاطِهِ. is a phrase meaning (assumed tropical:) He hastened to cut short his speech. (Har p. 280.) A2: Also The leaves of the tree called سَمُر that fall upon a garment, or piece of cloth, spread for them, the tree being beaten. (M, K.) A3: See also بَسَاطٌ, in three places.

بَسِيطَ, and بَسِيطَةٌ: see بَسَاطٌ, in six places. b2: وَقَعَ الغَيْثُ بَسِيطًا مُتَدَارِكًا The rain fell spreading widely upon the earth, continuously, or consecutively. (TA.) b3: فُلَانٌ بَسِيطُ الجِسْمِ (assumed tropical:) [Such a one is tall of body]. (S, TA.) b4: بَسِيطُ الوَجْهِ (tropical:) A man (M) having the countenance [unwrinkled, or] bright with joy: (M, K, TA:) pl. بُسُطٌ (M, K. *) b5: بَسِيطُ اليَدَيْنِ (tropical:) A man large, or extensive, in beneficence; (M, TA;) liberal, bountiful: (K, TA:) pl. بُسُطٌ: (M, K:) [and so] بَسِيطُ البَاعِ (S,) [and] البَاعِ ↓ مُنْبَسِطُ. (TA.) And ↓ يَدُهُ بِسْطٌ (S, K,) like طِحْنٌ in the sense of مَطْحُونٌ, and قِطْفٌ in the sense of مَقْطُوفٌ, (TA,) and ↓ بُسُطٌ (Z, K,) like أُنُفٌ and سُجُحٌ, (Z,) and (Z, K) by contraction, (Z,) ↓بُسْطٌ, (Z, K,) and ↓مَبْسُوطَةٌ, (TA,) (tropical:) His hand is liberal; syn. مُطْلَقَةٌ, (S, K, TA,) and طَلْقٌ; (TA;) or he is large in expenditure. (TA.) It is said in the Kur [v. 69], بَلْ

↓يَدَاهُ مَبْسُوطَتَانِ; (TA;) and accord. to one reading, ↓بِسْطَانِ; (S, K;) and accord. to another, with damm, [as though it were ↓ بُسْطَانِ,] (Z, K, TA,) [but it is said that] in this case it is used as an inf. n., [and therefore ↓بُسْطَانٌ, for an inf. n. is applied as an epithet to a dual and a pl. subst. without alteration,] like غُفْرانٌ and رُضْوَانٌ; or, accord. to some, it is most probably [↓بَسْطَانُ,] like رَحْمَانُ; and Talhah Ibn-Musarrif read

↓بِسَطَانِ: (TA:) the meaning is, (tropical:) Nay, his hands are liberal, or bountiful; the phrase being a simile; for in this case there is no hand, nor any stretching forth. (TA.) And it is said in a trad., لِمُسِىْءِ النَّهَارِ حَتَّى يَتُوبَ ↓يَدَا اللّٰهِ بُسْطَانِ بِاللَّيْلِ وَلِمُسِىْءِ اللَّيْلِ حَتَّى يَتُوبَ بِالنَّهَارِ, (K, * TA,) or, accord. to one relation, ↓ بِسْطَانِ, (TA,) meaning (tropical:) God is liberal in forgiveness to the evil-doer of the day-time until he repent [in the night, and to the evil-doer of the night-time until he repent in the day]: for a king is said to be اليَدِ↓مَبْسُوطُ when he is (tropical:) liberal in his gifts by command and by sign, although he gives nothing thereof with his hand, nor stretches it forth with them at all. (Sgh. TA.) b6: بَسِيطٌ also signifies اللّسَانِ↓مُنْبَسِطُ, (Lth,) or مُنْبَسِطٌ بِلِسَانِهِ, (M, K,) (assumed tropical:) [Free, or unconstrained, in tongue, or with his tongue,] applied to a man: (M:) fem. with ة. (K.) b7: البَسِيطُ is also the name of A certain kind of metre of verse; (S, M, * K;) namely, the third; the measure of which consists of مُسْتَفْعِلُنْ فَاعِلُنْ eight [a mistake for four] times: (K:) so called because of the extension of its أَسْبَاب, commencing with a سَبَب immediately followed by another سَبَب, as is said by Aboo-Is-hák. (M.) b8: [بَسِيطٌ is also used in philosophy as signifying (assumed tropical:) Simple; uncompounded.]

بَسِيطَةٌ, as an epithet; and as a subst.: see بَسَاطٌ, in four places. b2: [In philosophy, (assumed tropical:) A simple element: pl. بَسَائِطُ.]

ذَهَبَ فِى بُسَيْطَةَ: see بَسَاطٌ.

بَاسِطٌ act. part. n. of بَسَطَ. b2: It is said in the Kur [vi. 93], وَالمَلَائِكَةُ بَاسِطُوا أَيْدِيهِمْ, meaning (tropical:) The angels being made to have dominion over them by absolute force and power (K, * TA.) And again, in the Kur [xiii. 15], كَبَاسِطِ كَفَّيْهِ

إِلَى المَآءِ لِيَبْلُغَ (tropical:) Like the supplicator of water, making a sign to it [with his two hands], in order that it may [reach his mouth, and so] answer his prayer; (K, * TA;) or, but it will not answer his prayer. (O, TA.) b3: البَاسِطُ (assumed tropical:) God, who amplifies, or enlarges, or makes ample or plentiful, the means of subsistence, to whomsoever He will, (K, TA,) by his liberality and his mercy: (TA:) or who diffuses (يَبْسُطُ) the souls in the bodies at the time of [their] being animated. (TA.) b4: مَآءٌ بَاسِطٌ (tropical:) Water that is distant from the herbage, or pasturage, (M, K, TA,) but less so than what is termed مُطْلِبٌ. (M, TA.) and خَمْسٌ بَاسِطٌ (assumed tropical:) A difficult [journey of the kind termed] خِمْسَ [i. e. of five days, whereof the second and third and fourth are without water]; syn. بَائِصٌ. (Sgh, K.) And عُقْبَةٌ بَاسِطَةٌ (ISK, S, M, K [in the CK, erroneously, عَقَبَةٌ]) (assumed tropical:) [A stage of a journey, or march or journey from one halting-place to another,] that is far, or distant, (ISk, S,) or long: (TA:) or in which are two nights to the water. (M, K.) You say, سِرْنَا عُقْبَةً بَاسِطَةً (assumed tropical:) [We journeyed a stage, &c.,] that was far, or distant, or long. (ISk, S, * TA.) b5: رَكِيَّةٌ قَامَةٌ بَاسِطَةٌ, [in the CK,] and قامَةُ باسِطَةٌ, as a prefixed n. with its complement imperfectly decl., as though they made it determinate, i. q. ↓قَامَةٌ وَبَسْطَةٌ [A well measuring, or of the depth of, a man's stature and an arm's length]. (O, K.) Az says, حَفَرَ الرَّجُلُ قَامَةً بَاسِطَةً

The man dug to the depth of his stature and his arm's length (L, TA.) مَبْسَطٌ Width, or extent; syn. مُتَّسَعٌ: (K:) as in the phrase بَلَدٌ عَرِيضُ المَبْسَطِ [A region wide in extent]. (TA.) [See also بَسْطَةٌ.]

مَبْسُوطُ اليَدِ: and يَدَهُ مَبْسُوطَةٌ, and يَدَاهُ مَبْسُوطَتَانِ: see بَسِيطٌ.

مُنْبَسِطُ البَاعِ: and مُنْبَسِطُ اللِّسَانِ: see بَسِيطٌ.

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.)

عبد

1 عَبَدَ اللّٰهَ, aor. ـُ inf. n. عِبَادَةٌ (IKtt, L, Msb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IKtt) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IKtt:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Msb:) [or, inf. n. عِبَادَةٌ, he did what God approved: and, inf. n. عُبُودَةٌ, he approved what God did: (see the former of these ns. below:)] the verb is used in these senses only when the object is God, or a false god, or the Devil. (TA.) A2: عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, K.) b2: And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAar, L.) A3: عَبُدَ, aor. ـُ inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lh and IKtt, but A'Obeyd held that there is no verb to these two ns., He was, or became, a slave, or in a state of slavery: or he was, or became, in a state of slavery, his fathers having been so before him; as also ↓ عُبِّدَ. (L.) b2: Lth read [in the Kur v. 65] وَعَبُدَ الطَّاغُوتُ; explaining the meaning to be, Et-Tághoot having become an object of worship; and saying that عَبُدَ, here, is a verb similar to ظَرُفَ and فَقُهَ: but Az says that in this he has committed a mistake. (L.) A4: عَبِدَ, aor. ـَ inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, S, O, * L, Msb, K;) [and so ↓ تعبّد, in the Deewán of Jereer, accord. to Freytag;] like أَبِدَ and أَمِدَ and أَحِنَ: (Fr:) and he was long angry. (L.) You say, عَبِدَ عَلَيْهِ He was angry with him. (Fr.) And ElFarezdak makes it trans. without a prep., saying يَعْبَدُنِى. (L.) b2: He disdained, or scorned. (Az, S, O, L.) El-Farezdak says, وَأَعْبَدُ أَنْ أَهْجُو كُلَيْبًا بِدَارِمِ [And I disdain to satirize Kuleyb with Dárim: the former being unworthy to be coupled with the latter even as an object of satire]. (S, O, L.) [See also عَبِدٌ.] b3: He denied, disacknowledged, or disallowed. (O, K.) [See, again, عَبِدٌ.] b4: He repented, and blamed himself, (O, K, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.) b5: He mourned, grieved, or was sorrowful. (L.) b6: He was covetous; or inordinately, or culpably, desirous. (O, K.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.) b7: And, (O, L, K,) said of a camel, (L,) He was, or became, affected with mange, or scab: (L:) or with incurable mange or scab: (O, L:) or with severe mange or scab. (K.) 2 عبّدهُ, (S, * A, O, ast; Msb, K, *) inf. n. تَعْبِيدٌ; (S, O, K;) and ↓ اعبدهُ, (S, A, O, K,) inf. n. إِعْبَادٌ; (S;) and ↓ تعبّدهُ, and ↓ اعتبدهُ, (S, O, K,) and ↓ استعبدهُ; (S, * O, * Msb, K; *) He made him, or took him as, a slave; he enslaved him: (S, A, O, Msb, K:) or عبّدهُ and ↓ اعبدهُ (TA) and ↓ تعبّدهُ and ↓ اعتبدهُ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also] الطَّمَعُ ↓ استعبدهُ Covetousness made him a slave. (A.) And فُلَانًا ↓ أَعْبَدَنِى He made me to posses such a one as a slave: (A, O, Msb, K:) so accord. to Lth: but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ: he adds, however, that he does not deny the meaning assigned by Lth if it can be verified. (L.) مُحَرَّرًا ↓ اِعْتَبَدَ, occurring in a trad., or as some relate it, ↓ أَعْبَدَ, means He took an emancipated man as a slave: i. e. he emancipated a slave, and then concealed the act from him, or confined him, and made him to serve him by force; or he took a freeman, and pretended that he was a slave, and took possession of him by force. (L.) b2: عبّدهُ also signifies He brought him under, (namely, a man,) subdued him, or rendered him submissive, so that he did the work of slaves. (Az, TA.) عبّد, inf. n. as above, is syn. with ذَلَّلَ. (S, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below. b3: He rendered a camel submissive, or tractable. b4: And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon.]

A2: عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, K:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.) b2: مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, S,) He delayed not, or was not slow, to do, or in doing, that. (S, O, K. *) 4 اعبد as trans.: see 2, former half, in four places.

A2: اعبدوا They collected themselves together; assembled together. (K.) b2: اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, K:) or collected themselves together and beat him. (TA.) A3: أُعْبِدَ بِهِ His riding-camel became fatigued: (S, O, K:) or perished; or flagged, or became powerless; or stopped with him: (S, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (S, O, L, K,) from which it is formed by transposition. (TA.) 5 تعبّد He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (S, A, O, L, Msb, K.) And تعبّد بِالْإِسْلَامِ He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] syn. ذَانَ بِهِ. (Msb in art. دين.) A2: Also, He (a camel) became refractory, and difficult to manage, (K,) like a wild animal. (L.) b2: See also عَبِدَ, first sentence.

A3: تعبّدهُ: see 2, first sentence, in two places. b2: Also He called him, or invited him, to obedience. (Msb.) A4: تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, K, TA) and was obliged to stop. (TA.) 8 إِعْتَبَدَ see 2, former half, in three places.10 إِسْتَعْبَدَ see 2, in two places. R. Q. 2 تَعَبْدَدُوا They (a people) went away in parties in every direction. (TA.) [See عَبَادِيدُ.]

عَبْدٌ, originally an epithet, but used as a subst., (Sb, TA,) A male slave; (S, A, O, L, Msb, K;) i. q. مَمْلُوكٌ; (L, K;) [but عَبْدٌ is now generally applied to a male black slave; and مَمْلُوكٌ, to a male white slave; and this distinction has long obtained;] contr. of حُرٌّ; (S, A, O, L, Msb;) as also ↓ عَبْدَلٌ, (L, K,) in which the ل is augmentative: (L:) and a servant, or worshipper, of God, and of a false god, or of the Devil: (Lth, L, &c.:) [you say عَبْدُ اللّٰهِ and عَبْدُ الشَّمْسِ &c.: see also عَابِدٌ, which signifies the same; and see the remarks in this paragraph on the pls. عَبِيدٌ and عِبَادٌ and عَبَدَةٌ &c.:] and a man, or human being; (M, A, L, K;) as being a bondman (مَرْبُوبٌ) to his Creator; (L;) applied to a male and to a female; (Ibn-Hazm, TA;) whether free or a slave: (K:) pl. أَعْبُدٌ (S, O, Msb, K) and أَعْبِدَةٌ and أَعْبَادٌ, (IKtt, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Msb,) and ↓ عَبِيدٌ and عِبَادٌ, (S, O, Msb, K,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Msb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (S, O;) or, accord. to some, it is a quasipl. n.; accord. to Ibn-Málik, فَعِيلٌ occurs as a pl. measure, but sometimes they use it in the manner of a pl. and make it fem., as in the instance of عَبِيدٌ, and sometimes they use it in the manner of quasi-pl. ns. and make it masc., as in the instances of حَجِيجٌ and كَلِيبٌ; (MF;) [accord. to the general and more approved opinion, it is a quasi-pl. n., and therefore fem. and masc., but most commonly fem.;] and further it should be remarked that the common people agree in making a difference between عَبِيدٌ and عِبَادٌ, by the former meaning slaves [and by the latter meaning servants of God and also simply, with the article ال, mankind], saying, هٰؤُلَآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ اللّٰهِ [this is a servant, of the servants of God]: (Az, L:) [and a distinction is also made between عِبَادٌ and عَبَدَةٌ, respecting which see what follows:] other pls. of عَبْدٌ are عُبْدَانٌ, (S, O, K,) like تُمْرَانٌ pl. of تَمْرٌ, (S, O,) and عِبْدَانٌ, (S, O, K,) like جِحْشَانٌ pl. of جَحْشٌ, (S, O,) and عُبُدٌ, (S, O, K,) like سُقُفٌ pl. of سَقْفٌ, (S, O,) or this is pl. of عَبِيدٌ, like رُغُفٌ pl. of رَغِيفٌ, (Zj,) and is also a pl. of عَابِدٌ, (L,) and some read [in the Kur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, S, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IKtt, TA,) the last three of which are also pls. of عَابِدٌ: (L:) one says of the worshippers of a plurality of gods, هُمْ عَبَدَةُ الطَّاغُوتِ [they are the servants of Et-Tághoot]; but the Muslims one calls عِبَادُ اللّٰهِ, meaning the servants, or worshippers, of God: (Lth, L:) [all these are pls. in the proper sense of the term, of the broken class:] and عَبْدُونَ, (O, K,) a pl. of the sound class, adopted because عَبْدٌ is originally an epithet: (TA:) and [the following, with the exception of the first, and of some which are particularized as being pls. of pls., are also said to be pls., but are properly speaking quasi-pl. ns., namely,] ↓ عَبُدٌ, (O, K,) accord. to some, who read [in the Kur ubi suprà] عَبُدَ الطَّاغُوتِ, making the former a prefixed noun, as meaning the servants (خَدَم) of Et-Tághoot; but it is a n. of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a pl.; the meaning being the servant (خَادِم) of Et-Tághoot; (Akh, S, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, S, O;) and ↓ عِبِدَّانٌ and ↓ عِبِدَّآءُ and ↓ عِبِدَّى; (S, O, K;) or, accord. to some, the last of these signifies slaves born in a state of slavery; and the female is termed ↓ عَبْدَةٌ; and Lth says that ↓ عِبِدَّى signifies a number of slaves born in a state of slavery, generation after generation; but Az says that this is a mistake, that عِبِدَّى اللّٰهِ signifies the same as عبَادُ اللّٰهِ, that it is thus used in a trad., and that عِبِدَّى is applied in another trad. to poor men of the class called أَهْلُ الصُّفَّة; (L;) and ↓ عُبُدَّآءُ and ↓ عِبِدَّةٌ and ↓ عِبَادٌّ (IKtt, TA) and ↓ مَعْبَدَةٌ, like مَشْيَخَةٌ, (T, O, K,) and ↓ مَعْبُودَآءُ (Yaakoob, S, O, K) and ↓ مَعْبُودَى, (IKtt, TA,) and [pl. pl.] ↓ مَعَابِدُ, (O, K,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (K,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. of ↓ عَبِيدٌ. (MF.) فَادْخُلِى فِى عِبَادِى, in the Kur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bd, Jel:) or it means فِى حِزْبِى [among my peculiar party]. (S, O.) b2: Also (tropical:) Ignoble, or base-born; like as حُرٌّ is used to signify “ generous,” “ noble,” or “ well-born. ” (Mgh in art. حر.) A2: Also A certain plant, of sweet odour, (O, K, TA,) of which the camels are fond because it makes the milk to become plentiful, and fattens; it is sharp, or hot, (حَادّ O, or حَارّ TA,) in temperament; and when they depasture it they become thirsty, and seek the water: (O, TA:) so says IAar. (O.) A3: And A short and broad نَصْل [or arrow-head, or spear-head, or blade]. (AA, O, * K.) عَبَدٌ: see عَابِدٌ.

عَبُدٌ: see the paragraph commencing with عَبْدٌ, latter half.

عَبِدٌ and ↓ عَابِدٌ (but the latter is rarely used, Ibn-'Arafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Kur [xliii. 81], إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ

↓ العَابِدِينَ, means The disdainers, or scorners, and the angry: (S, * L:) but Ibn-'Arafeh rejects this assertion: (TA:) these words are variously explained; as meaning There is not to the Compassionate a son; and I am the first of the angry disdainers or scorners of the assertion that there is: or, and I am the first of the deniers of this assertion: or, and I am the first of the worshippers of God according to the unitarian doctrine, or, of the worshippers of God of this people: or if there were to the Compassionate a son, I would be the first of his worshippers: or if there be to the Compassionate a son, I am the first of worshippers; but I am not the first worshipper of God: or, accord. to Az, the best interpretation is one ascribed to Mujáhid; i. e. if there be to the Compassionate a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this your assertion. (L.) عَبْدَةٌ: see عَبْدٌ, latter half.

عَبَدَةٌ [as a subst. from عَبِدَ (q. v.), Anger. b2: ] Disdain, or scorn; (S, O, L, K;) disdain occasioned by a saying at which one is ashamed, and from which one abstains through scorn and pride: (L:) or intense disdain or scorn. (A.) b3: Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [There is not any strength to thy garment]. (S, O.) b4: Strength and fatness: (S, O, K:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [A she-camel possessing strength and fatness]. (S, O.) And one says [also] نَاقَةٌ عَبَدَةٌ [if this be not a mistake for the phrase here next preceding] meaning A strong she-camel. (L, Msb.) b5: And Lastingness, or continuance; syn. بَقَآءٌ; (O, L, K, TA;) in some lexicons نَقَآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lh, L.) A2: Also A stone with which perfume is bruised, or pounded. (O, L, K.) عَبْدِىٌّ [a rel. n. from عَبْدٌ]. الدَّرَاهِمُ العَبْدِيَّةُ Certain Dirhems, which were superior to those of late times, and of greater weight. (O, K, TA.) عَبْدِيَّةٌ, as a subst.: see عِبَادَةٌ: b2: and عُبُودِيَّةٌ.

عِبِدَّةٌ: see عَبْدٌ, last quarter.

عِبِدَّى: see عَبْدٌ, latter half, in two places.

عِبِدَّى: see عَبْدٌ, latter half.

عُِبُِدَّآءٌ: see عَبْدٌ, latter half.

عَبْدَلٌ: see عَبْدٌ, near the beginning.

عَبْدَلِّىٌّ and عَبْدَلَّاوِىٌّ [both post-classical, the latter, which is the more common, said by Forskål to be an appellation of the Cucumis chate, which is app. from قِثَّآء, denoting several species of cucumber; but it is] a sort of melon, [abounding in Egypt, of little flavour, eaten with sugar,] said to be thus called in relation to 'AbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Lateef: see pp. 52 and 54 of the Ar. text, and pp. 34 and 35, and 125-7, of De Sacy's Transl. and Notes: and see also Forskål's Flora Ægypt. Arab. pp. lxxvi. and 168.) [See also عَجُورٌ.]

عَبِيدٌ: see عَبْدٌ, first and last quarters.

عُبَيْدٌ [dim. of عَبْدٌ. b2: And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.) b3: And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, K,) that is vacant, or desolate: (K:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, K.) And sometimes it is used as meaning (assumed tropical:) Great calamity: (TA:) it is said in a prov., وَقَعُوا فِى أُمِّ عُبَيْدٍ تَصَايَحُ حَيَّاتُهَا [for تَتَصَايَحُ, lit. They became, or found themselves, in the desert, &c., of which the serpents were hissing, one at another], meaning (assumed tropical:) [they fell] into a great calamity. (Meyd, TA.) عِبَادَةٌ (S, IKtt, A, IAth, L, K) and ↓ عُبُودِيَّةٌ and ↓ عُبُودَةٌ (IKtt, K) and ↓ عَبْدِيَّةٌ (Fr, K) and ↓ مَعْبَدٌ and ↓ مَعْبَدَةٌ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (S, IKtt, A, K:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: and ↓ عُبُودَةٌ, the approving what God does: and the primary signification of ↓ عُبَودِيَّةٌ is humility, and submissiveness: (S, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.) عُبُودَةٌ: see the next preceding paragraph, in two places: b2: and see عُبُودِيَّةٌ.

العُبَيْدَةُ The [portion, or appertenance, of the stomach, of a ruminant, called] فَحِث, (O, K, TA,) also called حَفِث [q. v.]. (TA.) عُبُودِيَّةٌ The state, or condition, of a slave; slavery; servitude; (S, O, L, Msb;) as also ↓ عُبُودَةٌ (S, O, L) and ↓ عَبْدِيَّةٌ (O, Msb) and ↓ تَعْبِيدَةٌ. (L.) b2: See also عِبَادَةٌ, in two places.

عِبَادٌّ: see عَبْدٌ, last quarter.

عَبَادِيدُ and عَبَابِيدُ, each a pl. having no sing., Parties of people (S, O, K) going in every direction: (S, O:) and horsemen going in every direction. (K.) One says, صَارَ القَوْمُ عَبَادِيدَ and عَبَابِيدَ The people became divided into parties going in every direction. (S, O.) And ذَهَبُوا عَبَادِيدَ and عَبَابِيدَ They went away in parties in every direction. (TA.) b2: Also (both words, K, or the latter [only], TA,) Far-extending roads: (K:) or diverse and far-extending roads: said to be used in this sense not with respect to coming, but only with respect to dispersion, and going away. (TA.) b3: Also (or the former [only], TA) Hills such as are called إِكَام or آكَام [pls. of أَكَمَةٌ]. (K, TA.) b4: And one says, مَرَّ رَاكِبًا عَبَادِيدَهُ He passed, or went away, riding upon the extremities of his buttocks. (O, K.) عَبَادِيدِىٌّ (S, O) and عَبَابِيدِىٌّ (O, TA) rel. ns. from عَبَادِيدُ (S, O) and عَبَابِيدُ (O, TA) thus formed because the said ns. have no sings., (Sb, S, O, TA,) Of, or relating to, parties of people going in every direction. (S, O.) عَابِدٌ A server, a worshipper, or an adorer, of God: (L:) an obeyer of God with humility, or submissiveness: (L, Msb:) [a devotee:] a unitarian: (L:) by a secondary application, used of him who takes for his god other than the True God, such as an idol, and the sun, &c.: (Msb:) pl. عُبَّادٌ and عَبَدَةٌ (L, Msb) and عُبُدٌ and عُبَّدٌ, all of which are also pls. of عَبْدٌ [q. v.]: (L:) [and quasi-pl. n. ↓ عَبَدٌ (like as خَدَمٌ is of خَادِمٌ), accord. to a reading of a phrase in the Kur v. 65, as expl. by some.] b2: And A servant: a meaning said to be tropical. (TA.) b3: See also عَبِدٌ, in two places.

تَعْبِيدَةٌ: see عُبُودِيَّةٌ.

مَعْبَدٌ: see عِبَادَةٌ: A2: and see also مُتَعَبَّدٌ.

مِعْبَدٌ A shovel, or spade, of iron; syn. مِسْحَاةٌ: (K:) pl. مَعَابِدُ. (TA.) مَعْبَدَةٌ, and the pl. مَعَابِدُ: see عَبْدٌ, last quarter: A2: and for the former see also عِبَادَةٌ.

مُعَبَّدٌ, applied to a camel, Rendered submissive, or tractable; broken, or trained; syn. مُذَلَّلٌ: (A, L:) or anointed with tar, (S, O, K,) and rendered submissive, or tractable: (S, O:) or whose whole skin is anointed with tar: (Sh:) or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar: or rendered submissive by the mange, or scab: or affected with the mange, or scab; or with incurable mange or scab. (L. [And, applied to a camel, it has other meanings, which see in what follows.]) [And hence, app.,] سَفِينَةٌ مُعَبَّدَةٌ A ship, or boat, tarred: (AO, S, O, L, K:) or smeared with fat, or oil. (AO, L.) b2: Applied to a road, Beaten; syn. مُذَلَّلٌ; (S, A, O, K;) trodden; (Az, TA;) or travelled by many passengers going to and fro: (TA:) and syn. with مُذَلَّلٌ as applied to other things also. (K.) b3: And [hence] A wooden pin, peg, or stake. (Az, O, K, TA. [In the CK, المُؤَتَّدُ is erroneously put for الوَتِدُ.]) So in the following verse of Ibn-Mukbil: وَضَمَّنْتُ أَرْسَانَ الجِيَادِ مُعَبَّدًا

إِذَا مَا ضَرَبْنَا رَأْسَهُ لَا يُرَنَّحُ [And I made a wooden peg to be a guarantee for the ropes of the coursers: when we beat its head, it did not wabble]. (Az, O, TA.) b4: Also Honoured, or treated with honour, (L, K,) and served; applied to a camel. (L.) Thus it has two contr. significations. (K.) b5: And A camel left unridden. (O, L.) b6: And, applied to a stallion [camel], Excited by lust, or by vehement lust. (O, K.) b7: Also, applied to a country, or tract of land, In which is no footprint, or track, nor any sign of the way, nor water: (O, K:) you say بَلَدٌ مُعَبَّدٌ. (O.) مَعْبُودَى and مَعْبُودَآءُ: see عَبْدٌ, last quarter.

مُتَعَبَّدٌ [and ↓ مَعْبَدٌ] A place appropriated to religious services or exercises, or acts of devotion. (TA.)