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.)

غفل

1 غَفَلَ عَنْهُ, (S, O, Msb, K,) aor. ـُ (S, O, Msb,) inf. n. غُفُولٌ (S, O, Msb, K) and غَفْلَةٌ, (S, O, Msb,) or the latter is a simple subst., (K,) or it is a simple subst. as well as an inf. n., and so may be غُفْلَانٌ, said in the K to be a simple subst.; and MF says that غَفِلَ, aor. ـَ of which غَفَلٌ, mentioned in the K as a subst. syn. with غَفْلَةٌ, may be the inf. n., has been mentioned by some as a dial. var. of غَفَلَ, but had not been found by him in any of the lexicological works notwithstanding much research, so that its correctness requires consideration; (TA;) He was, or became, unmindful, forgetful, neglectful, or heedless, of it, or inadvertent to it; (Msb;) namely, a thing: (S, O, Msb:) or he neglected it; and was, or became, unmindful, forgetful, neglectful, or heedless, of it, or inadvertent to it: (K:) and sometimes it is used as meaning he neglected it [intentionally], leaving it, and turning away: (Msb:) and ↓ اغفلهُ signifies the same as غَفَلَ عَنْهُ: or غَفَلَ signifies صَارَغَافِلًا [he became unmindful, forgetful, neglectful, heedless, or inadvertent]: and غَفَلَ عَنْهُ and ↓ اغفلهُ signify وَصَّلَ غَفْلَتَهُ إِلَيْهِ [which is app. said merely for the purpose of showing that the former verb is made trans. only by means of عَنْ, and the latter is trans. without any prep.; for وَصَّلَ الفِعْلَ إِلَى

مَفْعُوِلهِ and أَوْصَلَهُ إِلَيْهِ, which latter phrase is the more usual, mean “ he made the verb transitive ”]: (K:) or ↓ اغفلهُ signifies he neglected it (i. e. a thing) though remembering it. ('Eyn, Sb, S, O, Msb.) It is said in a trad., مَنِ اتَّبَعَ الصَّيْدَ غَفَلَ i. e. He who pursues the object of the chase has his mind busied and possessed by it so that he becomes unmindful [&c. of other things]. (TA.) 2 غفّلهُ, inf. n. تَغْفِيلٌ, He made him to become unmindful, forgetful, neglectful, heedless, or inadvertent. (Msb.) b2: See also 4. b3: التَّغْفِيلُ signifies [also] The sufficing one's companion [in respect of an affair] when he who is the object thereof is unmindful, unoccupied [in mind, or actually,] by anything. (ISk, K, TA.) [You say, غفّل صَاحِبَهُ meaning He sufficed his companion in respect of an affair when he (the latter) was unmindful, &c.]

A2: And غفّلهُ, (Mgh, O, K, but in my copy of the Mgh written without tesh-deed,) inf. n. as above, (O, K,) He concealed it, (Mgh, O, K,) namely, a thing. (Mgh, O.) 3 غافلهُ [app. He acted with him in the manner of him who is unmindful, forgetful, neglectful, heedless, or inadvertent]. (TA voce سَاهَاهُ, q. v., in art. سهو.) 4 اغفلهُ: see 1, in three places. b2: [Hence,] one says, مَا أَغْفَلَهُ عَنْكَ شَيْئًا [app. lit. signifying How unmindful of thee is he as to anything! and therefore virtually] meaning dismiss doubt [from thee respecting him as to anything]. (TA. [See further explanations of it voce شَىْءٌ.]) b3: and اغفلهُ عَنْهُ He made him to be unmindful, forgetful, neglectful, or heedless, of it, or inadvertent to it; (S, * O, TA;) namely, a thing. (S.) [Or]

اغفلهُ signifies He, or it, smote him, or lighted on him, he (the latter) being غَافِل [i. e. unmindful, &c.]: or he made him to be غَافِل: or he called him, or named him, غَافِل: and in like manner ↓ غفّلهُ, inf. n. تَغْفِيلٌ: (TA:) or تَغْفِيلٌ signifies the calling [one] unmindful, &c.: and the rendering [one] stupid, or foolish. (KL.) b4: And اغفلهُ signifies also He asked him [for, or respecting, a thing] in the time of his occupation, not waiting for the time of his freedom therefrom. (TA.) b5: And اغفل الدَّابَّةَ He left the beast unbranded; did not brand it. (S, O.) 5 تغفّل as intrans.: see 6, in two places.

A2: تغفّلهُ He watched for his unmindfulness, forgetfulness, negligence, heedlessness, or inadvertence; (S, Mgh, O, Msb;) as also عَنْهُ ↓ تغافل, (S, O,) and ↓ استغفلهُ: (TA:) تغافل [as trans.] in this sense [without a prep.] is a mistake. (Mgh.) 6 تغافل He feigned himself unmindful, forgetful, neglectful, heedless, or inadvertent; not being so really. (Msb.) [And] He was intentionally, or purposely, unmindful, forgetful, &c.; as also ↓ تغفّل: (K:) or the former has this meaning: but ↓ تغفّل signifies he was deceived, or circumvented, in a state of unmindfulness, forgetfulness, &c. (TA.) تغافل عَنْهُ: see 5. It means [also] He was unmindful, &c., of him, or it: or he feigned himself unmindful, &c., of him, or it. (MA.) 10 استغفلهُ: see 5.

غُفْلٌ Land without cultivation: (K:) or without any way-mark: (Msb:) or without any waymark and without cultivation: (S, O:) or not rained upon: (Ks, S, O:) or unknown; in which is no known trace; or vestige: and, accord. to the M, a desert, or waterless desert, that causes one to lose his way, wherein is no sign, or mark: (TA:) pl. أَغْفَالٌ, (S, TA,) syn. with مَوَاتٌ [q. v.]; (S:) and Lh mentions the phrase أَرْضٌ أَغْفَالٌ, as though they made every portion thereof to be what is termed غُفْلٌ: and بِلَادٌ أَغْفَالٌ, meaning [tracts of country] wherein are no way-marks by which to be directed. (TA.) b2: Also A road, or way, &c., in which is no sign, or mark, whereby it may be known. (K.) b3: And A gaming-arrow (قِدْحٌ) upon which is no mark [or notch to distinguish it]; (K;) such as has no portion assigned to it, and no fine: (O, K:) [or,] accord. to Lh, one says قِدَاحٌ غُفْلٌ, using the sing. form [of the epithet] meaning [gaming arrows] in which are no notches, and to which is assigned no portion and no fine: they used to be added to give additional weight to the collection of arrows from fear of occasioning suspicion [of foul play], i. e. to increase the number: and they were four; the first [called] المُصَدَّرُ; the next, المُضَعَّفُ; the next, المَنِيحُ; and the next, السَّفِيحُ. (TA.) b4: and A beast (دَابَّةٌ) having no brand upon it: (S, O, K:) and a she-camel that is not branded, in order that the poor-rate may not be [considered as] incumbent for her: and ↓ غُفُلٌ is a dial. var. thereof, or is used by poetic license: the pl. is أَغْفَالٌ. (TA.) The pl. (أَغْفَالٌ) is also applied to Camels, or cattle, (نَعَمٌ,) that yield no milk. (TA.) b5: And A مُصْحَف [or copy of the Kur-án] bare of the [signs called] عَوَاشِر [pl. of عَاشِرَةٌ q. v.] and the like of these. (TA.) b6: And A book, or writing, [that is anonymous,] of which the author is not named. (TA.) And Poetry of which the author is unknown. (K.) And A poet unknown (K, TA) and unnamed [or anonymous]: pl. أَغْفَالٌ. (TA.) b7: Also A man inexperienced in affairs. (S, O, Msb, TA.) One whose beneficence is not hoped for, nor his evilness feared; (K, TA;) he being like the shackled that is neglected: pl. as above. (TA.) And One having no grounds of pretension to respect or honour: (K, TA:) or, as some say, of whom one knows not what he possesses. (TA.) b8: And The fur (lit. furs, or soft portions of hair, أَوْبَار, [perhaps because long left unshorn,]) of camels. (AHn, K, TA.) غَفَلٌ: see غَفْلَةٌ. b2: Also [Such as is] abundant and high [in estimation, app. of the means of subsistence]; syn. كَثِيرٌ رَفِيعٌ: (O, K: [or the latter word is correctly رَفِيغٌ, (so in the TK,) i. e. ample, and pleasant or good, as applied to the means of subsistence:]) and a state of ampleness of the means of subsistence: (O, K:) thus in the saying, هُوَ فِى غَفَلٍ مِنْ عَيْشِهِ [He is in a state of ampleness in respect of his means of subsistence: app. thus termed as being a cause of unmindfulness, or heedlessness]. (O.) غُفُلٌ: see غُفْلٌ, latter half.

غَفْلَةٌ the subst. from غَفَلَ, (ISd, K,) or it is an inf. n. (S, O, Msb, TA) and also a simple subst., (TA,) or the subst. is ↓ غَفَلَةٌ, with fet-h to the ف to distinguish it from the inf. n.; (Msb;) as also ↓ غَفَلٌ, (ISd, K,) or this may be the inf. n. of غَفِلَ, mentioned above as a dial. var. outweighed in authority; (TA;) and ↓ غُفْلَانٌ, (K,) or this may be an inf. n. like كُفْرَانٌ, and it may be a simple subst.; (TA;) Unmindfulness, forgetfulness, neglectfulness, heedlessness, or inadvertence; (Msb, K;) [the state in which is] absence of a thing from the mind of a man; and unmindfulness, or forgetfulness: and sometimes, intentional neglect: (Msb;) or غَفْلَةٌ signifies the forgetting, neglecting, or being unmindful, of a thing: (Abu-l-Bakà, TA:) or the want of requisite knowledge or cognizance of a thing: (El-Harállee, TA:) or, accord. to Er-Raghib, negligence occurring from littleness of consideration and of vigilance; or, as some say, the following the soul in that which it desires, (TA.) [فِى غَفْلَةٍ In a state of unmindfulness &c., and عَنْ غَفْلَةٍ in consequence of unmindfulness &c., may often be rendered at unawares.]

غَفَلَةٌ: see the next preceding paragraph.

غَفْلَانٌ, or غَفْلَانُ: see غَافِلٌ.

غُفْلَانٌ: see غَفْلَةٌ.

غَفُولٌ A she-camel that does not take fright and flee, (K, TA,) nor hold back from a young one that she suckles, nor care who milks her. (TA.) غَافِلٌ [and ↓ غَفْلَانٌ, or غَفْلَانُ, Unmindful, forgetful, neglectful, heedless, or inadvertent: and the former, sometimes, intentionally neglecting: pl. of the former غُفُولٌ and غُفَّلٌ]. (K.) مُغْفِلٌ Possessing camels not branded. (TA.) مَغْفَلَةٌ The عَنْفَقَة [or tuft of hair beneath the lower lip]; (O, K, TA;) so says Th, (O,) or Ez-Zejjájee: (TA:) not the two sides thereof as it is said to signify by J: (K:) so called because many men neglect [the washing of] it. (TA.) It is said in a trad., عَلَيْكَ بِالْمَغْفَلَةِ [Keep thou to the washing of the tuft of hair beneath the lower lip]: meaning that one should use heedfulness in washing it, in the performance of the ablution termed وُضُوء. (TA.) مُغَفَّلٌ [lit. Made unmindful, &c.; see its verb: and hence, a simpleton; or] devoid of intelligence, sagacity, skill, or natural understanding. (IDrd, Mgh, O, Msb, K.)

بدل: بَدَل، بَدَل القصاص: غيّره (بوشر).
وبَدَل الكاهن: لبس البدلة، نصرانية عامية (محيط المحيط).
بَدَّل (بالتضعيف) غيرَّ وحرّف (الكالا) يقال مثلا: بدّل الصورة: غيرها وحولها إلى أخرى. - ومسخ (الكالا) فهو مُبَدّل: مشوه، مسخ.
وتبديل: تشويه، مسخ، تحريف - وصفق الشراب نقله من إناء إلى آخر (الكالا) - وبدّل دينه: غيره وبالتالي أفسده (أبو الوليد 141) والفاعل لذلك: مُبَدِّل (أبو الوليد 137) - ومرق من الدين، وارتد (كرتاس 223).
وبدَّل مسكنه: تحول عنه (الكالا)، وفيه: تبدل المسكن: التحول عنه - والمعنى الذي ذكره فريتاج رواية عن رابسكه وهو: تبدل الشيء بشيء آخر غيره، موجود أيضاً عند ألكالا. - وبدّل ثيابه: لبس لباس الكهنوت (محيط المحيط) - وبدَّل اللون: غيَّره (شحب أو احمر) (ألكالا). - ومُبدَّل الوجه: مقنعه (الكالا) - وبدل الموضع: غيره (بوشر).
تبدل: يقال تبدل الشيء بالشيء: أخذه بدله ففي ألف ليلة 1: 44 مثلاً: والنوم من عيني تبدل بالسهر (النوم من عيني معناه نوم عيني) - كما يقال تبدل من الشيء بالشيء (معجم مسلم).
وفي عباد 1: 59 مثلاً:
تبدلت من عز ظل البنود ... بذل الحديد وثقل القيود
وتبدل الاتراح بالأفراح أو الأفراح بالاتراح على غفلة: تقلب الأحوال (بوشر).
وتبدل ثيابه: غيرها - وتبدل: تنكر، تخفى (بوشر) - وتبدل: لبس بدلة الكهنوت (محيط المحيط) - وتبدل تشوه وجهه وسمج (الكالا) - وتبدل فلان وفلان: لاط كل واحد منهما بالآخر (الكالا).
تبادل: تناوب وتعاقب، عمل بالنوبة (بوشر).
انبدل: تغير واستحالت هيئته (فوك، أبو الوليد 477) والانبدال وهو مصدر انبدل معناه استحالة الهيئة ومسخها (بوشر). ابتدل: أبدل الحروف، ففي أبو الوليد 132: ابتدال بعض الحروف ببعض، وفيه ص338 و 352: هذا الحرف يبتدل من صاحبه. وقد جاء هذا في مواضع أخرى منه، باين سميث 1286.
استبدل: بدل وأبدل، ويأتي بعدها المُبدَل مفعولاً وتلحق الباء بالبديل، ففي الثعالبي طبعة فالتون ص19: إنا خلعنا أباك وملكناك لتستبدل إساءته بإحسانك (انظر 34 رقم 4).
بَدَل: مساو، معادل، كفء (بوشر) - وانظر عن الأولياء المسمون بالابدال: زيشر 20: 38 رقم 50 ودى سلان ترجمة ابن خلطان 3: 98.
بَدْلَة: كسوة، حلة، وبهذه اللفظ يجب تبديل ما ذكرته في الملابس ص396 رقم 2 (انظر: لين 174. معجم متفرقات مادة بدن).
وبدلة الكاهن: حلته الكهنوتية (بوشر، محيط المحيط - وثوب، كساء (بوشر، همبرت 19).
وقد أخطأ دي غويه في معجم متفرقات حين فسر بهذا المعنى العبارتين اللتين نقلهما من ألف ليلة فالكلمة المذكورة فيهما تعني: حلة، كسوة كما يرد دائما في ألف ليلة ومعناها الصحيح هو الذي أشار إليه صاحب محيط المحيط.
ثم إن دي غويه قد أخطأ حين رأى أن ((بدنة)) هي صورة أخرى من ((بدلة)) وكان عليه أن يبدل ((بدنة)) ببدلة في النص الذي نشره. - والبديل من الدواب وهي كلاب أو خيل تبدل بها الكلاب أو الخيل المتعبة (بوشر).
بُدْلَة: حلة الكاهن، وهي ثوب بلا كمين يرتديه الكاهن عند إقامة القداس (برجرن).
بَدال: هي في كلام عامة مصر والشام بمعنى بَدَل وهو العوض والخلف والقائم مقام الشيء (بركهارت أمثال رقم 143، وبوشر، محيط المحيط).
بديلة = بديل (أبو الوليد 803، باين سميث 1289 - والزوجة تخلف أخرى (محيط المحيط).
بادلان: هي تماما الكلمة الإيطالية Potella وهو ضرب من المحار يؤكل وتشبه صدفته الصحن. وقد كتبها باجني 93 بَدَلا badalà وبالإيطالية patella وفي معجم بوشر: بادلان: محار ( huître) .
إبدال: وضع شيء بدل شيء واتخاذه عوضاً منه (بوشر).
تَبْدِيل: تنكر، تغيير الزي والهيئة (بوشر).
مُتَبدل: قابل التحول والتغير (الكالا).

بدل

1 بَدَلَ, inf. n. بَدَالٌ: see 2, in three places.2 تَبْدِيلٌ properly signifies [The changing, or altering, a thing; or] the changing, or altering, the form, or fashion, or semblance, or the quality, or condition, [of a thing,] to another form, &c., while the substance remains the same; (Th, T, TA;) or the changing a thing from its state, or condition; (Ibn-'Arafeh, TA;) or the changing a thing without substitution: (S:) but the Arabs have used it also in the sense of ↓ إِبْدَالٌ, (Mbr, T, TA,) which signifies [the changing a thing by substitution; exchanging it; replacing it with another thing; or] the removing, or displacing, the substance [of a thing], and introducing anew another substance. (Th, T, TA.) You say, بَدَّلْتُهُ, inf. n. تَبْدِيلٌ, (M, * Msb, K,) meaning I changed it, or altered it; (M, K) or I changed, or altered, the form, or fashion, or semblance, or the quality, or condition, of it; (Msb;) as in the phrase, بَدَّلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed, or altered, the signet-ring into the simple ring], said when one has melted the former and made of it a simple ring; (Fr, T, TA;) and بَدَّلَ اللّٰهُ السَّيِئَّاتِ حَسَنَاتٍ [God changed the evil deeds into good deeds]; the verb being doubly trans. by itself because it has the meaning of جَعَلَ and صَيَّرَ. (Msb. [But see what follows.]) ↓ أَبْدَلْتُهُ بِكَذَا, [in the S, أَبْدَلْتُ الشَّىْءَ بِغَيْرِهِ, without explanation,] inf. n. إِبْدَالٌ, [I changed it by substituting for it such a thing, or exchanged it for such a thing, or replaced it with such a thing,] is said when one has removed the first, and put the second in its place; (Msb;) as in the phrase, أَبْدَلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed the signet-ring by substituting for it the simple ring; exchanged the signet-ring for the simple ring; or replaced the signet-ring with the simple ring]; said when one removes the one, and puts the other in its place: (Fr, T, TA:) and this verb is also made doubly trans. by itself, like بَدَّلْتُ, (Msb,) which is used in the sense of أَبْدَلْتُ [as shown above]; (Mbr, T, TA;) for instance, where it is said, [in the Kur lxvi. 5,] عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ

أَزْوَجًا خَيْرًا مِنْكُنَّ [May-be, his Lord, if he divorce you, will give him in exchange wives better than you]; accord to one reading, يُبَدِّلَهُ (Msb.) An ex. of the latter of these two verbs in the sense of the former is the saying in the Kur [xxv. 70], يُبَدِّلُ اللّٰهُ سَيِّآتِهِمْ حَسَنَاتٍ [God will change their evil deeds by substituting for them good deeds]; i. e. will cancel the evil deeds and put in their place good deeds: but in the saying in the Kur [iv. 59], كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا [Whenever their skins are thoroughly burned, we will change the condition thereof to them into the condition of other skins], the meaning is, that the first condition of their skins shall be restored; so that the substance is one, but the condition is different. (Mbr, T, TA.) You say also, بَدَّلَهُ اللّٰهُ مَنَ الخَوْفِ أَمْنًا [God gave him in exchange for fear, or in lieu of fear, security]. (S.) [and بَدَّلَهُ بِهِ كَذَا He gave him in exchange for it, or in lieu of it, such a thing: see Kur xxxiv. 15.

And بدّل مَكَانَهُ كَذَا He gave in exchange for it, or in lieu of it, such a thing: see Kur vii. 93 and xvi. 103.] بَدَّلَ حُسْنًا بَعْدَ سُوْءٍ, in the Kur [xxvii. 11], means He hath done good [by way of exchange after evil]; i. e., repented; (Jel;) or بَدَّلَ ذَنْبُهُ بِالتَوْبَةِ [hath exchanged his sin for repentance]. (Bd.) تَبْدِيلٌ and ↓ إِبْدَالٌ both signify The act of exchanging [a thing for another thing]; or making [a thing] to be a substitute [for another thing]; (KL, PS;) and so does ↓ بَدَالٌ. (KL.) You say, بدّل الشَّىْءَ مِنَ الشَىْءِ, (M, K, *) and مِنْهُ ↓ ابدلهُ, i. e. اِتَّخَذَهُ مِنْهُ بَدلًا [here meaning He exchanged the thing for the thing; or, more literally, he made the thing a substitute for the thing]. (M, K. [In the text of the former of these, as given in the TT, instead of اِتَّخَذَهُ, I find تَخِذَ (a dial. var. of اِتَّخَذَ) without the affixed pronoun, which is meant to be understood or is omitted inadvertently by the transcriber: and here it should be observed, that the explanation which I have rendered as above admits of another meaning, namely, أَخَذَهُ مِنْهُ بَدَلًا

“he took it as a substitute for it:” in the M, immediately before, أَخَذَهُ مِنْهُ بَدَلًا is given as the explanation of the phrases تبدّل الشَّىْءَ and بِالشَّىْءِ, and استبدلهُ and بِهِ: see 10.]) You say also, الثَّوْبَ بِغَيْرِهِ ↓ بَدَلْتُ, aor. ـُ [inf. n. بَدَالٌ, mentioned and explained above, I exchanged the garment, or piece of cloth, for another; or made it to be a substitute for another;] and ↓ اِسْتَبْدَلْتُهُ بِغَيْرِهِ signifies the same. (Msb. [But the latter phrase has more frequently another meaning, explained below: see 10.]) [↓ ابدلهُ in the phrases ابدلهُ كَذَا as meaning He changed it into, or substituted for it, such a thing, and ابدلهُ مِنْ كَذَا as meaning he changed it from, or substituted it for, such a thing, is more common than بدّله, which is used in the same sense; as ↓ بَدَلَهُ is also; for] AO applies the term ↓ مَبْدُولٌ [in lieu of the more common term ↓ مُبْدَلٌ] to a letter that is changed from another letter, as in مَدَهْتُهُ for مَدَحْتُهُ; and this shows that بَدَلْتُ is trans. [and signifies I changed, &c.]. (Az, TA.) 3 مُبَادَلَةٌ and ↓ تَبَادَلٌ signify the same, (S,) namely, The act of exchanging with another or others. (PS.) You say, بادلهُ, inf. n. مُبَادَلَةٌ and بِدَالٌ [in the CK erroneously written with fet-h to the ب], He exchanged, or made an exchange, with him; or] he gave him the like of that which he took, or received, from him; (IDrd, * M, K;) for instance, a garment, or piece of cloth, in the place of another; (Lth, T, Msb, * in explanation of the former inf. n.;) and a brother in the place of a brother. (Lth, T.) And ↓ تَبَادَلَا They exchanged, or made an exchange, each with the other; or each gave to the other the like of that which he took, or received, from him. (TA.) نُبَادِلُهْ, ending a verse of El-Kulákh, means for whom we would take a substitute: El-Marzookee says, it is for نُبَادِلُ بِهِ النَّاسَ [for whom we would make an exchange with the people]; the preposition being suppressed. (Ham p. 465.) 4 ابدلهُ, inf. n. إِبْدَالٌ: see 2, in five places.5 تبدّل It (a thing, M) became changed, or altered. (M, K.) b2: In the saying of the rájiz, فَبُدِّلَتْ وَالدَّهْرُ ذُو تَبَدُّلِ the meaning is, ذو تَبْدِيل [i. e. the meaning of the whole is, And, or but, she was changed, or altered; for time has the property of changing, or altering]. (M.) A2: See also 10, in three places.6 تَبَاْدَلَ see 3, in two places.10 استبدل الشَّىْءَ and بِالشَّىْءِ, and ↓ تبدّلهُ and بِهِ, (M, K, *) He took a substitute, or a thing in exchange, for the thing. (M.) You say, استبدل الشَّىْءَ بِغَيْرِهِ, and بِهِ ↓ تبدّلهُ, He took the thing [as a substitute, or in exchange, for another; or] in the place of another. (S.) And استبدل ثَوْبًا مَكَانَ ثَوْبٍ [He took a garment, or piece of cloth, in the place, or in lieu, of a garment, &c.]; and أَخًا مَكَانَ أَخٍ [a brother in the place, or in lieu, of a brother]. (Lth, T.) It is said in the Kur [ii. 58], أَتَسْتَبْدِلُونَ الَّذِى هُوَ أَدْنَى بِالَّذِى هُوَ خَيْرٌ Will ye take in exchange that which is worse for that which is better? (Jel. [See also other exs. in the Kur ix. 39 and xlvii. last verse.]) and الكُفْرَ بِالْإِيمَانِ ↓ مَنْ يَتَبَدَّلِ [Whoso adopteth infidelity in lieu of faith]. (Kur ii. 102. [See also other exs. in the Kur iv. 2 and xxxiii. 52.]) b2: See also 2, last sentence but one.

بِدْلٌ: see the next paragraph, in four places.

بَدَلٌ and ↓ بِدْلٌ, (Fr, T, S, M, Msb, K,) like مَثَلٌ and مِثْلٌ, and شَبَهٌ and شِبْهٌ, (Fr, T, S,) and نَكَلٌ and نِكَلٌ, the only other instances of the kind, i. e. of words of both these measures, that have been heard, accord. to AO, (S, TA, [but in one copy of the S, I find A'Obeyd,]) and ↓ بَدِيلٌ (S, M, Mgh, Msb, K,) all signify the same; (S, M, Msb, K;) namely, A substitute; a thing given, or received, or put, or done, instead of, in place of, in lieu of, or in exchange for, another thing; a compensation; syn. خَلَفٌ, (M, K,) and عِوَضٌ: (Kull:) بَدَلُ الشَّىْءِ [and البَدَلُ مِنَ الشَّىْءِ] and ↓ بِدْلُهُ ↓ بَدِيلُهُ meaning الخَلَفُ مِنْهُ [the substitute for the thing; &c.]; (M, K;) i. e., another thing: (S:) pl. أَبْدَالٌ, (IDrd, Msb, K,) which, as pl. of ↓ بَدِيلٌ, has few parallels. (IDrd, TA.) Sb says, [making a distinction between بَدَلٌ and ↓ بَدِيلٌ,] you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. Verily Zeyd is in thy place: but if you put بَدَل in the place of بَدِيلِ, you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. ↓ إِنَّ بِدَيلَكَ زَيْدٌ [Verily thy substitute is Zeyd]: and a man says to another, Go thou with such a one; and he replies, مَعِىَ رَجُلٌ بَدَلُهُ, i. e. With me is a man who stands in his stead, and is in his place, or who will stand &c. (M.) You say also, بَلَ كَذَا [and بَدَلًا مِنْ كَذَا], meaning Instead of, in the place of, in lieu of, or in exchange for, such a thing. (Kull.) [And بَدَلَ أَنْ تَفْعَلَ كَذَا Instead of thy doing thus.] b2: الأَبْدَالُ (IDrd, S, M, K, &c.) and البُدَلَآءُ (TA) [The Substitutes, or Lieutenants;] certain righteous persons, of whom the world is never destitute; when one dies, God substituting another in his place: (S:) certain persons by means of whom God rules the earth; (M, K;) consisting of seventy men, (IDrd, M, K,) according to their assertion, of whom the earth is never destitute; (IDrd, TA;) forty of whom are in Syria, and thirty in the other countries; (IDrd, M, K;) none of them dying without another's supplying his place, (M, K,) from the rest of mankind; (K;) and therefore they are named ابدال: (M:) accord. to Abu-lBakà, as stated by El-Munáwee, it seems that they meant [by this appellation] the substitutes and successors of the prophets; and accord. to some, they were seven, neither more nor fewer, by means of whom God takes care of the seven climates; one being successor of Abraham (ElKhaleel), and to him pertains the first climate; the second, of Moses (El-Keleem); the third, of Aaron; the fourth, of Idrees; the fifth, of Joseph; the sixth, of Jesus; and the seventh, of Adam: (TA: [in which is also mentioned a treatise denying their existence, and disapproving of the assertion that by means of them God takes care of the earth:]) the sing. is بَدَلٌ and ↓ بِدْلٌ, (T,) or ↓ بَدِيلٌ. (IDrd, S.) b3: حُرُوفُ البَدَلِ (M, K) The letters of substitution; those which are substituted for other letters; not those which are substituted in consequence of idghám. (M.) [The letters included under this appellation differ accord. to different authors: see De Sacy's Gram. Ar.

2nd ed. i. 33.] b4: ↓ بِدْلٌ (Kr, M, K) and بَدَلٌ (M, K,) applied to a man, also signify Generous, and noble: (Kr, * M, K:) and used in these senses, [says ISd,] they are, in my opinion, not devoid of implication of the meaning of a substitute: (M:) the pl. is أَبْدَالٌ (M, K.) بَدِيلٌ: see بَدَلٌ, in six places بَدَّالٌ A seller of eatables (A Heyth, T, K) of every kind: thus he is called by the Arabs; (A Heyth, T;) because he changes one sale for another; selling one thing to-day and another to-morrow: (AHát, TA:) the vulgar say, بَقَّالٌ. (A Heyth, T, K.) b2: Also One who has no more property than is sufficient for his purchasing one thing, and who, when he sells this, buys another thing in exchange for it. (TA in art. جدل.) [Hence,] هٰذَا رَأْىُ الجَدَّالِينَ وَالبَدَّالِينَ is a phrase used as meaning This is flimsy opinion. (TA in the present art. and in art. جدل, [but in the latter without the و,] on the authority of AHeyth.) مُبْدَلٌ: see 2.

مَبْدَلٌ: see 2.

بقر

1 بَقَرَ, (S, K, &c.,) aor. ـُ (JK, S, A, Mgh, Msb,) or ـَ (K,) [but this seems to be a mistake,] inf. n. بَقْرٌ, (S, Msb,) He slit; ripped; split; cut, or divided, lengthwise. (S, Msb, K, &c.) He slit, or ripped open, an animal's belly. (A, Mgh.) One says, اُبْقُرْهَا عَنْ جَنِينِهَا Rip thou open her [a camel's] belly so as to disclose her fœtus. (S.) [See بَقِيرٌ.] b2: He opened, or laid open. (S, A, Msb.) b3: He widened; made wide, or ample. (S, K.) b4: He opened, and widened, or made wide, a house, or tent. (TA, from a trad.) b5: He opened and revealed to a person a story. (TA, from a trad.) b6: بَقَرَ الأَرْضَ said of a هُدْهُد [or hoopoe], It looked for the place of water and saw it: (K:) [or it clave the ground and discovered water:] occurring in a trad. respecting the هدهد of Solomon [mentioned in the Kur ch. xxvii.] (T.) b7: بَقَرَ فِى بَنِى فُلَانٍ He knew the state, condition, case, or affair, of the sons of such a one, and examined, or inspected, them. (K.) b8: بَقَرَ عَنِ العُلُومِ He inquired, and searched to the utmost, after sciences. (A.) b9: بَقَرَ العِلْمَ: see 5.

A2: بَقِرَ, aor. ـَ He (a dog) became confounded, (S, K,) and stupified, (TA,) with joy, (K,) at seeing بَقَر, (S, K,) i. e., بَقَر الوَحْش [wild oxen, or wild bulls or cows]; (TA;) like as one says غَزِلَ meaning “ he sported,” or “ played,”

“ at seeing a gazelle,” or “ a young gazelle; ” as also ↓ بَيْقَرَ: or the former, he feared, so that he was astonished, amazed, or stupified, at seeing many بَقَر: (TA voce بَحِزَ:) and ↓ the latter signifies also [simply] he became confounded, or perplexed: (IAar, TA:) and he doubted respecting a thing. (K.) b2: Also, aor. as above, inf. n. بَقَرٌ (S, K) and بَقْرٌ; (K;) but Az says, El-Mundhiree has informed me that A Heyth disallowed بَقْرٌ, saying that it is accord. to analogy بَقَرٌ, as the verb is intrans.; (TA;) He (a man) became tired, or fatigued, (S, K,) so that he could hardly see; (K;) and he became weary, or jaded; (S, K;) as also ↓ بَيْقَرَ. (S, K. *) 2 بقّر القَوْمُ مَا حَوْلَهُمْ The people dug the tract around them, and made wells. (As.) 5 تبقّر It (a she-camel's belly) became ripped open; as also ↓ ابتقر and ↓ انبقر. (TA.) b2: It became open. (As.) b3: And i. q. توسّع; (As, K;) as also ↓ تَبَيْقَرَ. (K.) So in the phrase تبقّر فِى

العِلْمِ [He enlarged himself, or took a wide range, in science, or knowledge]; (S, A, Msb;) and العِلْمَ ↓ بَقَرَ, inf. n. بَقْرٌ, signifies the same. (TA.) And so in the phrase تبقّر فِى المَالِ, (S, A, Msb,) and فى الأَهْلِ, (TA,) i. e., He enlarged himself, or he became, or made himself, large, or abundant, in wealth, or camels or the like, and in family; as explained by As. (A'Obeyd.) Yousay also, تبقّر الكَلَامَ, [meaning فِى الكَلَامِ,] i. e., He was diffuse, or profuse, in speech; syn. تَفَتَّقَ بِهِ. (A.) 7 إِنْبَقَرَ see 5.8 إِبْتَقَرَ see 5.

Q. Q. 1 see 1, in three places. Q. Q. 2 see 5.

بَقَرٌ a gen. n., (S, Msb,) a word of well-known meaning, (S, Msb, K,) [The bovine genus; the ox, or bull, and cow; and oxen, or bulls, and cows; neat; black cattle;] applied to the domestic and the wild: (TA:) [but the wild have also distinctive appellations, as will be seen below:] n. un. بَقَرَةٌ, (S, Msb, K, [but in the K it is said that بَقَرٌ is pl. of بَقَرَةٌ,]) which is applied to the male and the female; (S, Msb, K;) the ة being added only to restrict it to unity: (S, Msb:) the pl. of بَقَرٌ is أَبْقُرٌ [a pl. of pauc.]; (M,) and أَبْقَارٌ, meaning herds of oxen, or bulls, or cows: (Msb and TA in art. ابل:) and the pl. of بَقَرَةٌ is بَقَرَاتٌ (S, Msb, K) and بُقُرٌ and بُقَّارٌ (K) and بَوَاقِرُ (As, T, K) and ↓ أُبْقُورٌ; (K;) [or rather this last is a quasi-pl. n.;] and the following [also] are quasi-pl. ns., namely, ↓ بَيْقُورٌ, (K,) which is syn. with بَقَرٌ, (S,) and ↓ بَقِيرٌ, (K,) or this signifies a collection, or herd, of بَقَر, (S,) and ↓ بَاقِرٌ, (K,) or this signifies a collection, or herd, of بَقَر with their pastors, (Lth, S,) and ↓ بَاقُورٌ, and ↓ بَاقُورَةٌ, (K,) or this last is syn. with بَقَرَةٌ in the dial. of the people of El-Yemen: (S:) or ↓ بَاقُورٌ and ↓ يَبْقُورٌ and ↓ أُبْقُورٌ are all syn. with بَقَرٌ; and so, accord. to Ktr, is ↓ بَاقُورَةٌ. (Mgh.) b2: بَقَرُ الوَحْشِ [and البَقَرُ الوَحْشِىُّ signify The wild ox, or bull, and cow; and wild oxen, or bulls, and cows, collectively: n. un. بَقَرَةُ الوَحْشِ and البَقَرَةُ الوَحْشِيَّةُ; masc. and fem.: in Egypt, these appellations are applied to the antilope defassa of modern zoologists: so says Sir Gardner Wilkinson; and to this, I believe, they generally apply in the poems &c. of the early Arabs: it is a species of bovine antelope: in Barbary, it seems that the animal thus called is another species of bovine antelope, or perhaps a variety of the former; it is said to be what is termed by Pallas antilope bubalis; by others, alcephalus bubalis, or acronotus bubalis; and this is said to come occasionally to the Nile: but the Arabic appellations given above are employed with much laxity: thus we find بَقَرُ الوَحْشِ explained as meaning] a kind of animal of which there are four different species: the first called مِهِا [i. e. مَهًا, a coll. gen. n. of which the n. un. is مَهَاةٌ]; the second, ايل [i. e.

إِيَّلٌ]; the third يحمور [i. e. يَحْمُورٌ], or يامور [i. e. يَأْمُورٌ]; the fourth, ثيثل [or ثَيْتَلٌ], and also وعل [i. e. وَعْلٌ]: (Ed-Demeeree, cited by De Sacy, erroneously written by him “ Domaïri,”

in his Chrest. Ar. sec. ed. ii. 435 et seq.:) or what is called in Persian كوزن [or گَوَزْنْ (see also إِيَّلٌ in art. اول)]; it has a great horn, with branches; an additional branch growing upon its horn every year; and its horn is solid, thus differing from the horns of other animals, for their horns are hollow: when it hears singing, and the sounds of musical instruments, it listens thereto, and then it takes no care to guard itself from the arrows, by reason of its intense delight therein: when it raises its ear, it hears sounds; and when it relaxes it, it hears not anything. (Kzw: also cited by De Sacy, ubi suprà.) The Arabs regard بَقَر [meaning بقر الوحش] as ominous of evil, because of the sharpness of their horns. (Ham p. 285.) b3: مِلْءُ مَسْكِ البَقَرَةِ [The quantity that fills the hide of the bull, or cow,] means (tropical:) a large quantity. (A.) b4: الظِّبَآءَ عَلَى البَقَرِ [or الظِّبَآءُ] and الكِرَابَ عَلَى البَقَرِ [or الكِرَابُ, and الكِلَابَ or الكِلَابُ,] are provs. of the Arabs. (TA.) [See arts. ظبي and كرب and كلب.] b5: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] i. q. بَهَارٌ, q. v. (S in art. بهر.) b6: عُيُونُ البَقَرِ (tropical:) A species of grape, black, large, round, and not very sweet. (K, TA.) In Palestine, applied to (tropical:) A species of إِجَّاص [or plum]. (K, TA.) b7: بَقَرٌ is also applied to (tropical:) A family, or household; those who dwell with a man, and whose maintenance is incumbent on him. (TA.) You say, جَاءَ فُلَانٌ يَجُرُّ بَقَرَهُ (tropical:) Such a one came dragging along his family, or household. (A, * TA.) And عَلَى فُلَانٍ بَقَرَةٌ مِنْ عِيَالٍ

وَمَالٍ (tropical:) Upon such a one is dependent a troop, or large number, of his family, and of camels or the like; (A, * TA;) and in like manner you say, كَرِشٌ مِنْ عِيَالٍ. (A.) And فُلَانٌ فِى بَقَرٍ مِنَ النَّاسِ (tropical:) Such a one is among a large company of men. (A.) بَقِيرٌ Slit; ripped; split; cut, or divided, lengthwise; as also ↓ مَبْقُورٌ. (K.) b2: A she-camel having her belly ripped open so as to disclose her fœtus. (S.) b3: A mare's colt or foal that is born in a [membrane such as is called] مَاسِكَةٌ or سَلًى: (K:) so termed because this is ripped open over it. (TA.) b4: Also, and ↓ بَقِيرَةٌ, A garment of the kind called بُرْد, which is slit [in the middle], and worn (As, K) by a woman, who throws it upon her neck, [putting her head through the slit,] (As,) without sleeves, (As, K,) and without a جَيْبٍ [or an opening at the bosom]; (As;) i. q. إِتْبٌ [q. v.], which is a kind of shirt without sleeves, worn by women. (S.) A2: See also بَقَرٌ.

بَقِيرَةٌ: see بَقِيرٌ.

بَقَّارٌ A grave-digger; syn. حَفَّارٌ. (TA.) b2: A worker in iron; a blacksmith. (K.) A2: An owner, or a possessor, [or an attendant,] of بَقَر [or oxen, or bulls, or cows]. (K.) عَصًا بَقَّارِيَّةٌ A strong staff or stick [such, app., as is used for driving oxen or bulls or cows]. (K.) البَاقِرُ The lion: (K:) because, when he catches his prey, he rips open his belly. (TA.) b2: بَاقِرٌ and ↓ بَاقرَةٌ, [the latter an intensive epithet,] A man who inquires, and searches to the utmost, after sciences. (A.) And بَاقِرُ عِلْمٍ One who enlarges himself, or takes a wide range, in science, or knowledge. (Msb.) b3: فِتْنَةٌ بَاقِرَةٌ, (S, K,) occurring in a trad., (TA,) (assumed tropical:) A sedition, discord, dissension, or the like, that severs society; (K;) that corrupts religion, and separates men: or that is wide-spreading and great: (TA:) it is likened to the disease of the belly; meaning the yellow water or fluid: (S:) or to pain of the belly; because its exciting cause and its cure are unknown. (TA.) A2: See also بَقَرٌ.

بَاقِرَةٌ: see بَاقِرٌ.

بَيْقَرَةٌ Abundance of wealth, or of camels or the like, and of commodities, or household goods or utensils and furniture. (K.) بَاقُورٌ: see بَقَرٌ; each in two places.

بَيْقُورٌ: see بَقَرٌ; each in two places.

بَاقُورَةٌ: see بَقَرٌ; each in two places.

أُبْقُورٌ: see بَقَرٌ; each in two places.

مَبْقُورٌ: see بَقِيرٌ.

سفر: سَفرْ: يستعمل فعلاً لازماً بمعنى وضح وانكشف (فليشر على المقري 2: 11، عباد 1: 24 واقرأ فيه سَفَر كما قلت في 3: 7 منه) 2: 174، المقري 1: 61، ألف ليلة 1: 489).
سَفَر: في العبارة التي نقلها فريتاج في رقم 7 مأخوذة من طرائف دي ساسي (1: 158).
سَفَر: كان سفيره ومفاوضه ورسوله ووسيطه يقال: سفر عنه إلى ملوك. مصر (مملوك 1: 193). سفر لي الوزير في دار الكاتب المؤخر أي كان الوزير الوسيط بيني وبين السلطان ليعطيني دار الكاتب المعزول (المقري 1: 645).
سفر: سافر، وبخاصة سافر في البحر، أبحر، ركب البحر (معجم الادريسي).
سَفَّر: ارسل، بعث (مملوك 1، 1: 195) سَفَّر (في المغرب) جلَّد الكتاب وأصحفه (الكالا، بوشر، (بربرية)، همبرت ص88 (بربرية)، رولاند) وفي المقري (3: 9): إلى إتقان بعض الصنائع كتسفير الكُتُب وتنزيل المذهب وغيرهما (وهذا هو صواب الكلمة وفقاً لما جاء في مخطوطتنا، وليس كتسفير كما جاء في المطبوع)، وفي كتاب الخطيب (مخطوطة باريس ص1 و): يجيد تسفير الكُتُب. انظر: سَفّار تسفير ومُسّفر.
تسفّر: أرسل سفيراً في مهمة (مملوك 1، 1: 196، فوك).
سِفْر وجمعها أسفار: ذكرت في معجم فوك في مادة لاتينية معناها زاد السفر، ويظهر أن هذه الكلمة تدل على ما تدل عليه كلمة سفرة وهو طعام يصنع للمسافر. ومع ذلك فإن فوك لم يذكرها في المادة اللاتينية التي تعني زاد المسافر.
سِفْر: تصحيف صِفْر (الرقم الذي يدل على الرتبة الخالية من الكمية وعلامته نقطة) (بوشر).
سَفَر: غزاة، حملة عسكرية أثناء السنة أو الأشهر (بوشر).
سفر الامحال أو سَفَر وحدها: انظر في مادة محل.
سَفَر: وليمة في الريف. ففي الجويري (ص84 ق) في الساعات وفي الأفراح وفي الأسفار وغيرها. سَفَر (عند الدروز): اختفاء الشخص المقدس للحاكم والإمام (دي ساسي طرائف 2 رقم 98).
سَفْرَة: رحلة، وقصة الرحلة (بوشر).
سَفْرَة: ركوب البحر (الكالا).
سَفْرَة مُلْوك: ادونيس، شاب وسيم (براكس مجلة الشرق والجزائر 8: 282).
سُفْرَة: سفرة الشطرنج: رقعة الشطرنج (فوك: عبد الواحد ص83) وكذلك سُفْرة وحدها (الكالا)، عبد الواحد ص83، 84).
سُفْرة: حامية، جماعة من الجند لحراسة موقع ومقر الحامية (كاريت قبيل 2: 388) وهي سَفَر بمعنى حملة عسكرية. ونجد عند الترك: سَفَرْجِي وسَفَرْلُو بمعنى جندي.
سَفَرِيَ. جفن سفري وسفينة سفرية: سفينة تقل (معجم الادريسي، أماري ديب ملحق ص2) سَفَري: سفر، رحلة، وسفري الهواء: راكب منطاد، ملاح جوي. (بوشر).
رُمَّان سفري: انظر في مادة الرمان.
سَفَار: نبات اسمه العلمي: arthratherum Floccosum. ( كولومب ص88) وكذلك aristida ( غداس ص330).
سفارة: مقام السفير (بوشر، محيط المحيط) سفيرية: أنظر اسفيريا في حرف الألف سَفَّار وجمعه سَفّارة: كثير الأسفار والذي يقضي أكثر حياته في الاسفار، وبخاصة الفقراء والدراويش الذين يحيون حياة غير مستقرة (فليشر على المقري 1: 591، بريشت ص203).
سافِرّة: سبارجان (نبات) وعدس مّر، سفرغانيون (بوشر). سافور: (تعريب العبرية صفور): بوق أو قرن (سعدية النشيد 150).
تَسْفِير وجمعها تسافير: الرسالة التي يكلف بها السفير (مملوك 1، 1961).
تسفير: هبة، منحة تمنح لمن يكلف بحمل رسالة من هذا النوع (مملوك 1، 1961) تسفير (في المغرب): تجليد الكتب (الكالا، المقري 1: 302).
مُسَفّرِ (في المغرب: مجلد الكتب (المقري 1: 599) وفي المستعيني: غبار الرحا: ومنه يُعْمَل غَرَا المسفرين لتلصق به الكُتُب (ابن بطوطة).
المسافرون: بَّحارة السفينة أو نوتيتها. (تاريخ البربر 2: 421).
مراكب مسافرة: سفن تجارية، ضد مراكب مقاتلة (أماري ص334).