عوق: عاق: لا يقال عاق عن فقط، بل عاق من أيضاً. (فوك).
عَوق: أعاق، أخر، منع من، (بوشر).
تعويق: توقيف، أيقاف، تعطيل، وقف العمل مدة من الزمن. (بوشر).
مــعوق: موقف، معطل. (بوشر).
عَوّق: أخر (ألف ليلة 1: 32)، وفي طبعة برسل: تــعوّق.
من غير تعويق: من غير تأخير. (كوسج طرائف ص90).
عَوَّق عن فلان: تأخر من العودة إليه. (ألف ليلة 2: 116).
عَوَّق: حبس، سجن، اعتقل. (مملوك 1، 1: 84).
عَوَّق وعيق: ماء (القِّطُ)، صاح. (همبرت ص62، رولاند).
عاوق: عاق، منع، (البيضاوي 1: 131).
أعْوَق: أخّر. (بوشر).
تــعَّوق: توقف، تأخر. (بوشر).
يتــعوق: يبطىء، يتمهل، يتوانى. (بوشر).
تــعوقــت كثير. أبطأت كثيراً وتوانيت. (بوشر).
يتــعوق حتى يقوم: يستيقظ متأخراً. (بوشر).
أتــعوق بالعشا: أتعشى متأخرا. (بوشر).
تــعوق عن: اختلف عن. (بوشر).
تعاوق عن: منع من. (البيضاوي 1: 614).
انعاق: أخر، أجل. (بوشر).
اعتاق: تمهل، أبطأ (فريتاج) ويقال إعتاق عن، ففي طرائف فريتاج (ص119): وسير إلى حلب يستدعي عسكرها فإعتاق عنه لاشتغاله بالفرنج. (ياقوت 1: 37).
عاقة: مانع، حامل، عائق. (ألف ليلة 3: 419، 4: 490)، وقال: عاقه عن. (أماري ديب ص192).
عاقة: عقبة، صعوبة. (بوشر).
عاقة: تمهل، تواني، بطء فيما يعمل (بوشر).
عوقــة: تأخر إبطاء. (بوشر).
عواق: تأخر، إبطاء، تمهل. (بوشر).
عياقة: فجور، فسق، دعارة. (الملابس ص271).
عياقة: ازدهاء، تحذلق، تأنق، اختيال. (محيط المحيط) في مادة عائق.
عياقة: مهارة، براعة، فعل بطل باستعمال القوة والتغلب على العقبات. (بوشر).
عائق، وجمعه العُيَّاق: يظهر أن معناه عند ابن إياس: رعاع الشعب وأوباشه وأدنياؤه وسفلته وأخساؤه. (الملابس ص259).
عائق: معناها في قصة من قصص ألف ليلة لص، لص متسكع، قاطع طريق، رجل شرير، خبيث فاجر. وهي مرادفة شاطر وفتى، والجمع عُيَّق وعَياق. (برسل 9: 246، 260) (في طبعة ماكن شطار) (9: 266 - 274) (في طبعة ماكن فتى) (9: 276) (في طبعة ماكن هو رئيس فتيان أهل العراق)، (9: 277) وكثيراً ما تذكر في هذه القصة.
عائق: ماهو، حاذق، بارع، فطن. (بوشر).
عائقِ، والجمع عياق: رجل رقيق الحاشية، غَزِل. يصبي النساء. (بوشر).
عائق: لبق. ففي محيط المحيط بعد أن ذكر المعنى اللغوي لهذه الكلمة: ومنه العائق عند العامَّة لِلَّبق لأنه يشغل كل من رآه والاسم منه العياقة (انظر الهامش السابق).
مَعاق: المكان الذي يَعاق فيه الشيء ويحبس ويحجز. (عباد1: 224) وقد ذكرت فيه معاف، غير أني قلت في (3: 79) منه: والصواب معاق. وفقاً لما جاء في مخطوطتين. ونجد عند المقري (1: 340) هذه الكلمة بالفاء.
مــعوقــة، امرأة مــعوقــة: عقيم (ألف ليلة برسل 9: 201) وفي طبعة ماكن: عقيم.
متــعوّق: متأخر، متخلف عن الدفع. (بوشر).

عوق

1 عَاقَهُ, aor. ـُ (S, O, Msb,) inf. n. عَوْقٌ, (S, O, Msb, K,) with which عَيْقٌ [as inf. n. of عَاقَهُ having يَعِيقُهُ for its aor. ] is syn.; (O and K in art. عيق;) and ↓ اعتاقهُ, (S, O,) inf. n. اِعْتِيَاقٌ; (K;) and ↓ اعاقهُ [if not a mistranscription for اعتاقهُ]; (Msb;) and ↓ عوّقــهُ, (Msb,) inf. n. تَعْوِيقٌ; (S, O, K;) and ↓ تــعوّقــهُ; (IJ, TA;) He, or it, hindered, prevented, impeded, or withheld, him; (S, O, Msb, K, TA;) turned him back or away; retarded him; or diverted him by occupying him otherwise; (S, O, K, TA;) عَنْ كَذَا [from such a thing]; (S, O, TA;) and عَنِ الوَجْهِ الَّذِى أَرَادَهُ [from the course that he desired to pursue]. (TA.) [Accord. to the S and O and K, the first is syn. with حَبَسَهُ and صَرَفَهُ, and so is the last accord. to IJ and the TA, as is the second accord. to the S and O, and so app. are this and the fourth accord. to the K; and accord. to the S and O and K and TA, the fourth is syn. with ثَبَّطَهُ, as are also the first and second accord. to the K and TA: accord. to the Msb, the first and third and fourth are syn. with مَنَعَهُ.] And عَقَاهُ signifies the same as عَاقَهُ and عوّقــهُ and اعتاقهُ. (TA.) b2: مَا عَاقَتْ عِنْدَ زَوْجِهَا وَلَا لَاقَتْ, (S,) or مَا عَاقَتْ وَلَا لَاقَتْ عِنْدَ زَوْجِهَا, (O, K,) means She did not cleave, or stick, to the heart of her husband; (S, O, K, TA;) to which IKtt adds, and did not hinder him from separating himself from her, or marrying another: and some say that it means she was not happy with her husband; near to his heart; in favour with him, or beloved by him: and some, that عَاقَتْ is an imitative adjunct to لَاقَتْ, because the latter signifies لَصِقَتْ. (TA.) 2 عَوَّقَ see the first sentence above.4 اعاقهُ: see 1, first sentence.

A2: أَــعُوَقَ بِىَ الدَّابَّةُ, or الزَّادُ, The beast, or the travelling-provision, [by failing me,] disabled me from prosecuting my journey; syn. قَطَعَ. (Ibn-'Abbád, O, K.) b2: And أَــعْوَقَ عَنِّى It caused me to be in difficulty (أَعْوَصَنِى), so that I was unable to accomplish it. (Ibn-'Abbád, O.) 5 تــعوّق He became hindered, prevented, impeded, withheld, turned back or away, retarded, or diverted by being occupied otherwise; [عَنْ أَمْرٍ

from an affair;] syn. تَثَبَّطَ. (S, O, K.) A2: تــعوّقــهُ: see 1, first sentence.8 اعتاقهُ: see 1, first sentence.

A2: [Accord. to Freytag, اعتاق also signifies He was detained, or retained, (retentus fuit,) with, or at the abode of, any one: and he was bound.]

عَاقْ عَاقْ, (thus in copies of the K,) or [correctly] عَاقِ عَاقِ, like غَاقِ غَاقِ, (Lh, O,) The cry of the crow; (Lh, O, K;) an imitation thereof. (K.) عَوْقٌ [an inf. n.: and also used as an epithet, signifying] One who hinders, prevents, impedes, &c., [see 1,] people from that which is good; as also ↓ عَوْقَــةٌ [but app. in an intensive sense]. (K. [See also عُوَقٌ.]) b2: See also عَائِقٌ, in two places. b3: And see عُوقٌ. b4: Also A place of bending, or inclining, of a valley, to the right or left. (O, K.) b5: And Time: so in the saying, لَا يَكُونُ ذٰلِكَ آخِرَ عَوْقٍ [That will not be to the end of time]. (K.) عُوقٌ A man in whom, (O,) or with whom, (K,) is no good; (O, K;) as also ↓ عَوْقٌ; (K;) occurring in the saying of Ru-beh, فِدَاكَ مِنْهُمْ كُلُّ عَوْقٍ أَصْلَدُ [May every one of them in whom, or with whom, is no good, who is niggardly, be thy ransom]: (TA:) pl. أَعْوَاقٌ. (K.) b2: See also عَائِقٌ.

عَوَقٌ Hunger: (O, K:) like عَوْلَقٌ. (O.) عَوِقٌ: see عُوَقٌ: b2: and عَائِقٌ. b3: Also Hungry: [a meaning indicated, but not expressed, in the O and K:] you say رَجُلٌ عَوِقٌ لَوِقٌ [A very hungry man]; (IAar, O, K;) لَوقٌ being an imitative [and corroborative] sequent. (TA in art. لوق.) عُوَقٌ and ↓ عُوَقَــةٌ (S, O, K) and ↓ عِوَقٌ, (K,) which last is from IAar, and is by some written ↓ عَوِقٌ, (TA,) and ↓ عَيِّقٌ and ↓ عَيِّقٌ, this last with fet-h, (K,) i. e. with fet-h and teshdeed to the ى, (TA, [but in the CK عَيْقٌ,]) A man having the quality of hindering, preventing, impeding, retarding, or diverting by otherwise occupying, (S, O, K, TA,) men from that which is good, and his companions, because accidents diverting him from his course prevent his attaining the object of his want: (TA: [see also عَوْقٌ:]) and (O, K) IDrd says, (O,) ↓ عُوَّقٌ, (O, K,) thus with tesh-deed accord. to El-Arzenee and Aboo-Sahl ElHarawee, applied to a man, (O,) signifies one who hinders, prevents, impedes, &c., men from [accomplishing] their affairs: (O, K:) or it signifies, (K,) or signifies also, accord. to IDrd, (O,) a coward, or cowardly; (O, K;) in this sense peculiar to the dial. of Hudheyl; (O;) and so عُوَقٌ: and عُوَقٌ is also syn. with ↓ عَائِقٌ: (K:) thus it means accord. to Aboo-Usámeh, as an epithet applied to a man: (O:) and ↓ عُوَّقٌ (O, K) accord. to him (O) is pl. of ↓ عَائِقٌ: (O, K:) and عُوَقٌ and ↓ عُوَّقٌ both signify also one whom affairs cease not to hinder, prevent, impede, &c., from [accomplishing] the object of his want: and one who, when he purposes a thing, does it: (K:) thus they are expl. by Ibn-'Abbád; as though having two contr. significations. (O.) عِوَقٌ: see عُوَقٌ, first signification.

عَوْقَــةٌ: see عَوْقٌ.

عُوَقَــةٌ: see عُوَقٌ, first signification.

عُوَاقٌ A sound that issues from the belly of a beast, or horse or the like, when he is going along; (O, K;) as also وُعَاقٌ: (O:) and some say, a sound of anything. (TA.) عَوِيقٌ The sound of the sheath of the penis of the horse; as also وَعِيقٌ. (TA.) عَائِقٌ and ↓ عَوْقٌ and ↓ عُوقٌ and ↓ عَوِقٌ all signify the same; (K, TA;) i. e. [A person, or thing,] hindering, preventing, impeding, withholding, turning back or away, retarding, or diverting by occupying otherwise: (TA:) see also عُوَقٌ, in two places: the pl. of the first is عُوَّقٌ. (O, K.) One says, عَاقَنِى عَائِقٌ (K, TA) and عَقَانِى عَاقٍ (TA) [A hinderer or hindrance, or an impeder or impediment, &c., hindered me, or impeded me, &c.,] عَنِ الأَمْرِ الَّذِى أَرَدْتُ [from the thing that I desired to do]. (TA.) And عَوَائِقُ الدَّهْرِ signifies The accidents, or casualties, of time or fortune, that divert [or hinder or impede] by busying or occupying or employing: (S, O, K, TA:) the former noun being pl. of عَائِقَةٌ, or anomalously of ↓ عَوْقٌ. (TA.) عُوَّقٌ: see عُوَقٌ, in three places.

عَيِّقٌ and عَيَّقٌ: see عُوَقٌ, first signification. b2: It is also used as an imitative sequent: one says ضَيِّقٌ لَيِّقٌ عَيِّقٌ (K) or ضَيِّقٌ عَيِّقٌ لَيِّقٌ (IAar, TA) [app. meaning Very niggardly]: or, as some say, عَيِّقٌ signifies as expl. voce عُوَقٌ, and is not an imitative sequent. (TA.) العَيُّوقُ A red [?] bright star in, or on, the right [?] edge of the Milky Way, following, not preceding, الثُّرَيَّا [the Pleiades]; rising before الجَوْزَآء [by which may be meant either Orion or Gemini]: (TA:) when it has risen, it is known that الثُّرَيَّا has risen: (O:) [it is the well-known name of the star Capella, notwithstanding its being described above as “ red,” and as in, or on, the “ right ” of the Milky Way; for Capella, though not now red, has been observed to alter in brightness by astronomers in very recent times; and I think that the word rendered above “ right,”

which is أَيْمَن, is probably a mistranscription for أَيْسَر, i. e. “ left: ” the description here following plainly indicates Capella:] it is the bright star [a] upon the left shoulder of Auriga: that upon the left elbow is العَنْزُ: the two on the left wrist together with العيّوق are called العِنَازُ: [see عَنْزٌ:] it is also called the رَقِيب [or watcher] of الثُّرَيَّا, because it rises therewith at many places: and the star on the right shoulder [i. e.

β] with the two upon the ankle-joints [which may be θ and ι, for the constellation, is variously figured,] are called تَوابِعُ العَيُّوقِ: (Kzw:) it is [said to be] called العيّوق because of its [being regarded as] impeding الدَّبَرَان from meeting الثُّرَيَّا: (TA:) عَيُّوق, (Lth, Az, S, O,) is originally عَيْوُوق, (S, O,) its medial radical being و; or it may be ى. (Lth, Az, TA.) One says also, هٰذَا عَيُّوقُ طَالِعًا [meaning This is العَيُّوقُ rising]; suppressing the ال, but meaning it to be understood, and therefore leaving the word itself in its former determinate state [without tenween]. (IAar, TA.) مُــعْوِقٌ One who is disappointed of attaining his object [by the failing of his beast or of his travelling-provision: see أَــعْوَقَ]; syn. مُخْفِقٌ. (Ibn-' Abbád, O, K.) b2: And Hungry. (Ibn-'Abbád, O, K.) يَــعُوقُ A certain idol which pertained to the people of Noah: (S, O, K:) or originally a certain righteous man in his age, of whom and of seven other righteous men after him, by the direction of the Devil, were made images, which in process of time became objects of worship: (Lth, O, K:) or a certain idol which pertained to [the tribe of] Kináneh, (Zj, TA,) or to Murád. (Ksh and Bd in lxxi. 23.) [See also وَدٌّ.]

عوق
{الــعَوْقُ: الحبْسُ والصَّرْفُ. يُقال:} عاقَه عَن كَذَا {يَــعوقُــه: إِذا حبَسَه وصرَفَه وأصلُ} عاقَ {عَوَقَــ، ثمَّ نُقِل من فَعَلَ الى فعُل، ثمَّ قُلِبت الواوُ فِي فعُلْت ألفا، فصارَت عاقْتُ، فالتَقَى السّاكِنان: العيْن المُعتلّة المَقلوبة ألِفاً، وَلَام الفِعْل، فحُذِفَت العيْن لالتِقائِهما، فَصَارَ التّقديرُ عَقْتُ، ثمَّ نُقِلت الضّمّة الى الْفَاء لأنّ أصلَه قبْل القَلْب فعُلت فَصَارَ عُقْت، فَهَذِهِ مراجَعَة أصل إِلَّا أنّ ذَلِك الأصلَ الأقْربُ لَا الْأَبْعَد، أَلا تَرى أَن أوّل أحْوالِ هذِه العَيْن فِي صِيغَة الْمِثَال إنّما هُوَ فَتحة العَيْن الَّتِي أبدلت مِنْهَا الضّمّة، وَهَذَا كُلّه تَعْلِيل ابنُ جِنّي. والــعَوْق أَيْضا: التّثْبيط} كالتّعويق {والاعْتِياق يُقَال:} عاقَه عَن الوَجْه الَّذِي أرادَه {عائِق} وعَقّاه {وعوَّقــه} واعْتاقَه كُله بمَعْنى، وَفِي التّنزيل:) قد يعْلَمُ اللهُ {المُــعَوِّقــين منكُم (وهم قوْمٌ من المُنافِقين كَانُوا يُثَبِّطون أنصار النّبيّ صلّى الله عَلَيْهِ وَسلم عَن نُصْرته صلّى الله عَلَيْهِ وَسلم وَقَالَ رؤبة: فسكّنَ اللهُ القُلوبَ الخُفَّقا واعْتاقَ عنْه الجاهِلين} الــعُوَّقــا من العِدا والأقربينَ العُقَّقا والــعوْق: الرّجلُ الَّذِي لَا خيرَ عِنْده. قَالَ رؤبة: فَداكَ مِنْهُم كلُّ {عوْقٍ أصْلَدِ ويُضَم نقَله الصّاغانيّ ج:} أعواق. والــعَوْق أَيْضا: مَنْ {يُــعَوِّقُ الناسَ عَن الخيْر،} كالــعَوْقَــة بالهاءِ.
وَلَا يكون ذلِك آخِرَ عوْق أَي: آخِرَ دهْر. ويُقال: {- عاقَني عَن الْأَمر الَّذِي أردْت} عائِقٌ وعَقاني عائِقٌ. {وعَوْقــ، بالفَتْحِ، والضّمّ، وككَتِف بمَعْنىً واحِد، أَي: صارِفٌ ومُثَبِّطٌ وشاغِلٌ.} ويَــعوق:) صَنَم كَانَ لكِنانةَ عَن الزّجّاجِ، وَقيل: كَانَ لقَوْم نُوحٍ علَيه السّلامُ، كَمَا فِي الصِّحاح أَو كَانَ رجُلاً من صالِحي أهلِ زمانِه، فلمّا ماتَ جزِعوا عَلَيْهِ، فأتاهُم الشّيْطانُ فِي صورةِ إنْسان، فَقَالَ: أمَثِّلُه لكُم فِي مِحْرابِكم، حَتَّى تَرَوْه كلّما صلّيْتم، ففعَلوا ذَلِك بِهِ، وبسَبْعَةٍ من بعْدِه من صالِحِيهم، ثمَّ تَمادَى بهمُ الأمرُ الى أَن اتّخَذوا تِلكَ الأمثلَةَ أصناماً يعْبُدونَها من دونِ الله، تَعالى الله عُلُوّاً كَبِيرا. وَمِنْه قَوْله تَعالَى:) وَلَا يَغوثَ ويَــعوقَ ونَسْرا (قَالَ اللّيث: كَذَا بلَغَنا، ونقَلَه الأزهريُّ أَيْضا، وَلَيْسَ فِي نصِّ اللّيْث: وبسَبْعَةٍ من بعْدِه. {وعَوائِقُ الدّهْر: الشّواغِلُ من أحداثِه يكون جمع} عائِقَةٍ، أَو {عوْق على غير الْقيَاس. قَالَ أَبُو ذُؤَيْب الهُذَلي:
(أَلا هَل أَتَى أمَّ الحُوَيْرث مُرسَلٌ ... نَعَم خالِدٌ إِن لم} تعُقْه العَوائِقُ)
وَقَالَ أميّة بنُ أبي الصّلت:
(تعْرِفُ هذِي القُلوبَ حقّاً إِذا ... همّتْ بخَيْرٍ عاقَت {عَوائِقُها)
وَقَالَ أَبُو عمْرو: هُوَ لمَوْلًى لخُزاعةَ يُقال لَهُ: ابنُ الوارِشِ. وَقيل: لسابقٍ البَرْبَريّ. وقولُهم: ضَيِّقٌ ليِّقٌ} عَيِّقٌ: إتْباع وقيلَ: {عيِّقٌ بِمَعْنى ذِي} تَعْويقٍ، وَلَيْسَ بإتباعٍ، كَمَا يَأْتِي للمُصَنِّف قَرِيبا. ورجلٌ {عُوَقــ، كصُرَد، وعِنَب، وهُمَزة، واقْتَصر الجوهريّ على الأولى والأخيرة. والثانيةُ عَن ابنِ الأعرابيّ، وضَبَطَه بعضٌ ككتِف} وعَيِّقٌ، ككيِّس {وعَيِّق بالفَتْح أَي: بفَتْح الياءِ المُشدَّدَة: ذُو} تَعْويقٍ للناسِ عَن الخيْر وترْييثٍ لأصْحابِه، لأنّ عِلَلَ الْأُمُور تحْبِسه عَن حاجَتِه، وأنْشَدَ ابْن بَرّي للأخْطَل:
(مُوطَّأ البيْتِ محْمود شمائِلُه ... عندَ الحَمالَةِ لَا كَزٌّ وَلَا {عُوَقُ)
وَقَالَ ابْن دُرَيْد: رجُلٌ} عُوَّق كقُبَّر: إِذا كَانَ يُثَبِّطُ النّاسَ عَن أمورِهم شدّد الواوَ الأرْزنيُّ، وَأَبُو سهْلٍ الهَرَويّ فِي الجَمْهَرة. أَو رجُلٌ {عُوَّقٌ: جبانٌ بلُغةِ هُذَيْل خاصّة، نقلَه ابنُ دُرَيْد أَيْضا.
وَقيل: رجل عوَّق: تعْتاقُه الْأُمُور عَن حاجَتِه. قَالَ الهُذَليّ:
(فِدًى لبَني لِحْيانَ أمِّي فإنّهم ... أطاعُوا رَئيساً منهمُ غيرَ} عُوَّقِ)
(و) {الــعُوَّق أَيْضا: جمْع عائِق. قَالَ رؤبة: واعْتاقَ عنهُ الجاهِلينَ} الــعُوَّقــا قَالَ: وأمّا الــعُوَقُ كصُرَد فَإِنَّهُ بمَعْنى العائِق مثل: غُدَر بِمَعْنى غادِرٍ. (و) {الــعُوَقُ أَيْضا: الجَبانُ، هَكَذَا ضبَطه غيرُ ابنِ دُرَيد. قَالَ ابنُ عبّاد:} الــعُوَقُ: مَن لَا يزالُ {يــعوِّقــه أَمر، ونصُّ المُحيط:) } تُــعوِّقُــه أُمُور عَن حاجَتِه، ومَنْ إِذا هَمّ بالشّيْءِ فعَلَه، قَالَ: وكأنّه من الأضْدادِ وأغفلَه المُصنِّفُ.
ويُشَدَّدُ فيهِما فِي الْأَخير عَن ابنِ عبّاد، وَفِي الجَبان فقد تقدّم أَنَّهَا لُغة هُذَلِيّة، فإعادَتُه تكْرَار.
! والــعَوْقــ، بالفَتْح: مُنْعَرَج الْوَادي. وَبلا لَام: ع، بالحِجاز. وَقَالَ ابنُ سيدَه: موضِعٌ لم يُعيَّن. وَقَالَ غيرُه: قيل: هُوَ أرضٌ من دِيار غَطَفان بينَ خيْبَر ونَجْدٍ. قَالَ طرَفَةُ بنُ العَبد:
(عَفا من آلِ حُبَّى السّه ... بُ فالأملاحُ فالغَمْرُ)

( {فــعَوْقٌ فرُماحٌ فالْ ... لِوَى من أهلِه قَفْرُ)
أَو بالضّمّ، أَو غلِطَ مَنْ ضَمَّه. وقيلَ: بالضّمِّ: موضِعٌ من أرضِ الشّام. أَو هُوَ كصُرَد فقَط هَكَذَا جاءَ فِي شِعْرِ رؤبة. (و) } عُوَقَــة كهُمَزة هَكَذَا فِي النُسَخ، والصّواب {عَوْقــة، بالفَتْح، كَمَا هُوَ فِي العُباب: ة باليَمامَة يسْكُنُها بَنو عَديّ بنِ حَنيفة. (و) } الــعَوَقَــة بالتّحْريك: بطْن من عبْدِ القَيْس. قلت: وهم بَنو عَوَق بنِ لديد بنِ عمْرو بنِ وَدِيعَة لُكَيْز بن أفْصى بن عبْد القَيْس، وَوَقع فِي بعضِ كُتُبِ الحديثِ أنّهم حيٌّ من الأزْدِ، والأولَى الصّواب. وَقَالَ المُغيرةُ بنُ حَبْناءَ:
(إنّي امْرؤٌ حنظَليٌّ فِي أُرُومَتِها ... لَا مِنْ عَتيكٍ وَلَا أخْوالِيَ {الــعَوَقَــهْ)
مِنْهُم: أَبُو نَضْرَةَ المُنْذِرُ بنُ مالِك بنِ قَطَنة العَبْديّ، من أهلِ البَصرة، رَوى عَن ابنِ عمْرو أبي سعيد رَضِي الله عَنْهُمَا، وَكَانَ من فُصَحاءِ النَّاس، فُلِجَ فِي آخر عمره، رَوى عَنهُ قَتادَةُ وسَلْمان التّيميّ، وَمَات سنةَ ثَمَان أَو تِسْع وَمِائَة، وَأوصى أَن يُصلّيَ عَلَيْهِ الحسَنُ، فصلّى عَلَيْهِ، ومحمّد بنُ سِنان شيْخُ البُخارِي} الــعَوَقــيّان. وَقَالَ الغَسّانيّ: إِن الأخيرَ نزلَ الــعَوَقــة، فنُسِب إِلَيْهِم. وَقَالَ ابنُ قُرْقول: وَمِنْهُم مَنْ يُسَكِّنُ الْوَاو، وهُما صَحِيحَانِ. وفاتَه: محمّدُ بنُ محمّد بنِ حَكيم! - الــعَوَقــيُّ البَصْري، عَن ابْن خَليفة، ذكره المالِينيّ. {والــعَوَقــ، مُحرّكة: الجوعُ. يُقال: عَوَق وعَوْلَق. وَقَالَ ابنُ الأعْرابيّ: رجُلٌ} عَوِق لَوِق، كخَجِل فيهمَا، مثل ضيِّق {عَيِّق. وَقَالَ اللّحيانيّ: يُقال: سمِعتُ:} عاقْ عاقْ وغاقْ غاقْ: حِكاية صوْتِ الغُراب، قَالَ: وَهُوَ نُعاقُه ونُغاقُه، بِمَعْنى وَاحِد. {وعُوقٌ كنُوح: اسمٌ، وَهُوَ والدُ عوجٍ الطّويل المشْهور، قَالَه الأزهريّ. ومَنْ قَالَ: عُوجُ بنُ عُنُقٍ فقد أخْطأ، هَذَا الَّذِي خطّأَه هُوَ المشْهور على الألْسِنَةِ. قَالَ شيخُنا: وزَعَم قومٌ من حُفّاظِ التّواريخ أنّ عُنُق هِيَ أمّ عُوج، وعُوق أَبوهُ، فَلَا خَطَأ وَلَا غلَط. وَفِي شِعْر عَرْقَلَةَ الدِّمَشْقيّ المذْكور فِي بَدائِعِ البَدائِه المُتوفّى سنة:
(أعْورُ الدّجّالُ يمْشي ... خلْفَ عُوجِ بنِ عنَاق)

وَهُوَ ثِقةٌ عَارِف. (و) } العُواقُ كغُراب: صوْتٌ يخرُجُ من بطْن الدّابّة إِذا مشَى كالوُعاق، وَقيل: هُوَ الصّوتُ من كُلِّ شَيْء، قَالَ:
(إِذا مَا الرّكْبُ حلَّ بدارِ قومٍ ... سمِعتَ لَهَا إِذا هدَرَتْ {عُواقا)
وَمَا} عاقَت المرأةُ وَلَا لاقَت عندَ زوْجِها أَي: لم تلْصَقْ بقَلْبِه كَمَا فِي الصِّحاح. زادَ ابنُ القَطّاع.
وَمَا حبَسَتْه عَن فِراقِها، أَو نِكاحِ غيرِها وَقَالَ غيرُه: أَي مَا حَظِيَتْ عندَه. وَقيل: {عاقَت: إتباعٌ للاقَت لأنّه يُقال: لاقَتِ الدّواةُ: إِذا لَصِقَتْ. قَالَ ابنُ سيدَه: وَإِنَّمَا حمَلْناهُ على الْوَاو وَإِن لم نعرِف أصلَه لأنّ انقِلابَ الألِف عَن الْوَاو عيْناً أكثَر من انقِلابِها عَن الياءِ.} والعَيّوق كتَنّور: نجْمٌ أحمَر مُضيءٌ فِي طَرَف المَجَرّة الأيْمَن، يتْلو الثُرَيّا، لَا يتقدّمُها ويطلُع قبل الجوْزاء، سُمّي بذلك لأنّه! يَــعوقُ الدَّبَران عَن لِقاءِ الثُرَيّا. قَالَ أَبُو ذُؤيْب الهُذَليّ يصفُ الحُمُر:
(فورَدْن {والعَيّوقُ مَقْعَدَ رابِئِ الضْ ... ضُرَباءِ خلْفَ النّجْم لَا يتتَلّعُ)
وَأنْشد الليثُ:
(تُراعِي الثُرَيّا} وعيّوقَها ... ونجْمَ الذِّراعَيْنَ والمِرْزَما)
قَالَ سيبَوَيْه: لزِمَتْه اللاّم لأنّه عِنْدهم الشيءُ بعَيْنِه، وكأنّه جُعِلَ من أمّة كُلُّ وَاحِد مِنْهَا {عيُّوق.
قَالَ: فإنْ قلتَ: هلْ هَذَا البِناءُ لكُلِّ مَا عاقَ شَيْئا قيل: هَذَا بناءٌ خُصَّ بِهِ هَذَا النّجْم كالدَّبَرانِ والسِّماك. وَقَالَ ابنُ الْأَعرَابِي: هَذَا عَيّوق طالِعاً، فحذَف الألِفَ واللاّم وَهُوَ يَنويهما، فلِذلك يبْقى على تعْريفِه الَّذِي كَانَ عَلَيْهِ. وَقَالَ الأزهريّ:} عيّوق فَيْعول، يُحْتَمَلُ أَن يكونَ بِنَاؤُه من عوق وَمن عَيق لأنّ الْوَاو والياءَ فِي ذلِك سَواءٌ، وأنشَدَ:
(وعانَدَتِ الثُريّا بعدَ هَدْءٍ ... مُعانَدَةً لَهَا {العَيّوقُ جارا)
قَالَ الجوهريُّ: أصلُه فَيْعول، فَلَمَّا التَقَى الياءُ والواوُ، والأولَى ساكِنَةٌ صارَتا يَاء مُشدَّدَة. وَقَالَ ابنُ عبّادٍ: يُقال:} أعْوَقَ بِي الدّابَّةُ أَو الزّادُ أَي: قَطَع. قَالَ: {والمُــعْوِقُ كمُحْسِنٍ: المُخْفِق.
(و) } المُــعْوِقُ أَيْضا: الجائِعُ. وَفِي الصّحاح: {تــعَوّق: تثبّط. وَمِمَّا يُستَدرك عَلَيْهِ:} تــعوَّقَــه إِذا حبَسَه وصرفَه، عَن ابنِ جنّي. وروى شَمِر عَن الأُمَويّ: مَا فِي سِقائِه! عَيْقَة من الرُّبِّ. قَالَ الأزهريّ: كأنّه ذهَب بِهِ الى قولِه: مَا لاقَتْ وَلَا عاقَتْ. وَقَالَ غيرُه: مَا فِي نِحْيِه عَيْقَةٌ وَلَا عَمَقَةٌ، هَكَذَا ذكَرَه صاحِبُ اللّسان، وَهُوَ غَريب، فَإِنَّهُ قد تقدّم ذَلِك بعَيْنِه فِي ع ب ق ونقلنا هُنَاكَ عَن ابنِ سيدَه أَن باءَ عَبَقة مُنقَلِبة عَن ميمِ عَمَقة، فتأمّل ذَلِك. والوَعيقُ!والعَويق: صوتُ قُنْبِ الفَرَس.)

زعق

1 زَعَقَ, aor. ـَ (K,) inf. n. زَعْقٌ, (TA,) He called out, or cried out. (K, TA.) You say; زَعَقْتُ بِهِ, inf. n. as above, I called out, or cried out, to him: (S:) of the dial. of Syria. (TA.) b2: And زَعَقَ بِدَوَابِّهِ, (K,) inf. n. as above, (TA,) He drove away his beasts: (K:) or he called out, or cried out, to his beasts, and drove them away quickly. (TA.) b3: And زَعَقَهُ, (K,) and زَعَقَ بِهِ, (TA, as from the K,) aor. as above, (K,) and so the inf. n. in both cases, (TA,) He frightened him; as also ↓ ازعقهُ: and ↓ أَزْعَقُوهُ They frightened him: (K:) or they frightened him so that he became brisk, lively, or sprightly: (TA:) or you say, الخَوْفُ حَتَّى زَعِقَ ↓ ازعقهُ [Fear affected him so that he became brisk, lively, or sprightly, yet fearful]: accord. to As, one says ↓ أَزْعَقْتُهُ, and the epithet applied to the object is ↓ مَزْــعُوقٌ, differing form rule; but accord. to El-Umawee, one says زَعَقْتُهُ, and the epithet so applied is ↓ مَزْــعُوقٌ. (S.) b4: زَعَقَتِ الرِّيحُ التُّرَابَ The wind raised the dust: or made it to go to and fro: syn. أَثَارَتْهُ, (K,) or أَمَارَتْهُ. (IB.) b5: زَعَقَتْهُ العَقْرَبُ The scorpion stung him. (L, K.) b6: زَغَقَ القِدْرَ, (K,) aor. and inf. n. as above, (TA,) He put much salt into the cooking-pot; as also ↓ ازعقها. (K.) A2: زَعِقَ, aor. ـَ (K,) inf. n. زَعَقٌ; (TA;) and زُعِقَ, like عُنِىَ; and ↓ انزعق: He feared by night: (K:) but in the T, the restriction to the night is not added; nor is it in the instance of the last of these verbs in the O. (TA.) b2: And زَعِقَ, aor. ـَ (S, K, TA,) inf. n. زَعَقٌ; (S, TA;) and زُعِقَ; (K; [but only the former accord. to the TA, as in the S;]) He was, or became, brisk, lively, or sprightly, (S, K,) but with fear; (S;) as also ↓ انزعق. (S. [This meaning of the last verb is indicated, but not expressed, in the S.]) A3: زَعُقَ, (K,) inf. n. زَعَاقَةٌ (TK) [and زُــعُوقَــةٌ], It (water) was, or became, bitter, (K, TA,) so that it could not be drunk [by reason of its bitterness, or saltness, or bitterness and saltness, or burning saltness, or intense bitterness or saltness: see زُعَاقٌ]. (K.) 4 أَزْعَقَ see above, in five places.

A2: أَزْعَقُوا السَّيْرَ [app. for فِى السَّيْرِ] They made haste [in the journey, or rate of going]. (Ibn-' Abbád, K.) A3: ازعق also signifies He produced, or fetched out, by labour [in digging], water such as is termed زُعَاق. (TA.) And ازعقوا They, in digging, came upon water such as is termed زُعَاق. (K.) 7 إِنْزَعَقَ see 1, latter part, in two places. b2: انزعقت الدَّوَابُّ The beasts hastened, or went quickly. (Ibn-' Abbád, K.) b3: And انزعق الفَرَسُ The horse went forward, or before. (Ibn-' Abbád, K.) زَعِقٌ Fearing, or fearing by night. (K, * TA.) b2: Brisk, lively, or sprightly, (S, K,) but with fear. (S.) [See also مَزْــعُوقٌ.] b3: هَوْلٌ زَعِقٌ Vehement terror. (TA.) A2: بِئْرٌ زَعِقَةٌ A well of which the water is such as is termed زُعَاق. (TA.) زَعْقَةٌ inf. n. un. of زَعَقَ; A call, or cry: pl. زَعَقَاتٌ.]

زُعَاقٌ A disposition to take fright and run away at random. (IF, O, K.) b2: And hence, (IF, O,) as an epithet applied to a mountain-goat, Wont to take fright and run away at random. (IF, O, K.) A2: Also Salt water: (S:) or very salt water; like حُرَاقٌ: (TA in art. حرق:) or water that is bitter, (مُرٌّ غَلِيظٌ, Lth, O, K, both of which epithets, applied to water, signify the same, TA in art. غلظ,) so that it cannot be drunk (Lth, O, K) by reason of its bitterness, or saltness, or bitterness and saltness, or burning saltness, or intense bitterness or saltness: (Lth, O:) used alike as sing. and pl. (TA.) b2: One says also, أَكَلْتُهُ زُعَاقًا, meaning I ate it with so much salt in it that it was bitter. (Lth, O.) See also مَزْــعُوقٌ.

زَعِيقٌ: see مَزْــعُوقٌ.

زَعَّاقٌ One who drives away the beasts, and cries out after them. (TA.) [See also زَاعِقٌ.] b2: Applied to a horse, A good goer; or strong to walk, or go: (Ibn-' Abbád, K:) and also (Ibn-' Abbád) very quick. (Ibn-' Abbád, K.) زُعْقُوقَةٌ The young of the قَبْج, (Lth, K, TA,) which means the حَجَل [or partridge], and [sometimes] the كَرَوَان [or stone-curlew]: pl. زَعَاقِيقُ. (TA.) زَاعِقٌ One who calls out, or cries out, to his beasts, and drives them away quickly: or who drives them, and cries out to them vehemently. (TA.) [See also زَعَّاقٌ.]

مِزْعَقٌ Quick: so in the phrase سَيْرٌ مِزْعَقٌ [a quick pace or journeying]. (Ibn-' Abbád, K.) and one says also, نَزَعَ فِى القَوْسِ نَزْعًا مِزْعَقًا, (Ibn-' Abbád, K,) i. e. [He drew the bow] quickly. (TA.) A2: It signifies also مِقْلَاعٌ تُقْلَعُ بِهِ الأَرَضُونَ [app. meaning An implement with which the lands, or fields, are broken up]. (Ibn-' Abbád, K.) مَزْــعُوقٌ Frightened; as also ↓ زَعِيقٌ: (K:) [or frightened so as to be rendered brisk, lively, or sprightly, with fear:] see 1, in two places. [See also زَعِقٌ.] Applied to a colt, Frightened, and sharp in spirit: (S:) or, applied to a man, sharp in spirit: and, applied to a colt, well fed. (TA.) b2: أَرْضٌ مَزْــعُوقَــةٌ Land rained upon by vehement rain falling in large drops. (K, TA.) A2: طَعَامٌ مَزْــعُوقٌ Food having much salt put in it; (S, K;) as also ↓ زُعَاقٌ. (TA.) And قِدْرٌ مَزْــعُوقَــةٌ A cooking-pot in which much salt has been put. (TA.)

عطل: عَطَلَ (شك لين بحركة الطاء ليس له ما يؤيده) بمعنى بقي بلا عمل. خلا من العمل وظل عاطلاً. ومصدره في معجم فوك: عُطالة.
عَطَل عُطالة: انقطع وتوقّف (فوك).
عَطِل: فقد استعمال أحد أعضائه. (بوسييه) وأصيب بالفالج وهو شلل يصيب أحد شقي الجسم طولاً. وفي معجم بوشر عطل (عَطَل): فالج (وانظر عطل وتعطل)، وفي تاريخ ابن الأغلب (ص77): إلى أن أصابه الفالج وعطل نصفه الأيسر. وفي تاريخ أبي الفداء في كلامه عن هذا للأمير (2: 452) نقرأ: أصاب أبا الفتوح فالج فعطب جانبه الأيسر. وقد ذكر أماري هذا عند هذه العبارة (ص411). وهذا خطأ فظيع، وأني لأعجب كيف عبر هذا الخطأ على السيد فليشر، فالفعل عطب لا يوافق المعنى ويجب أن يحل محله الفعل عطل.
عَطَل النبات: جف وذوى. (أبو الوليد ص536 رقم 8).
عَطَّل (بالتشديد). عطّل البئر: أهملها وتركها. (معجم البلاذري).
عَطّل: أهمل تهاون، تواني، تقاعس، لم يعن بالشيء كما يحب ولم يهتم به (لين، هلو وهو يذكر خطأ عَطَل بهذا المعنى)، بدرون ص175)، وفي رياض النفوس (ص28 و): ما أنكرت صناعتك ولكني أنكرت تعطيلك لحانوتك الذي منه معاشك.
عَطَّا: أفسد، أتلف، وتستعمل مجازاً بمعنى شوه العمل، وأساء العمل. (بوشر).
ففي ألف ليلة (برسل 4: 345) في الكلام عن مطرقة ضخمة ومدق ضخم: إذا ضرب به الجمل عطَّله.
عَطَّل: فل، ثلم، أزال حد الشفرة (الكالا).
عَطَّل: شوَّه، مسخ، أفسد. (بوشر).
عَطَّل: شلَّ، سبب الشلل. (بوشر). عَطَّل: ألغى، أبطل. (فليشر معجم ص93).
عَطّل: حلّ محل، يقال مثلا أن ورق سمرقند عطَّل ورق مصر (الثعالبي لطائف ص126).
عَطَّل: حظر، حّرم الملذات. (دي ساسي طرائف 1: 80).
عطَّل: أضاع وقته. ففي القلائد (ص328): لولا مواصلة راحاته، وتعطيل بكره وروحاته.
وفي الحلل (ص14 ق): عطلّتم بالدعة زمانكم (المقري 2: 437).
عَطَّل: أعاق، شل، اخر، عوقــ، أبطل، منع نجاح مشروع، ومنع عن العمل والحركة. (بوشر، هلو، دلابورت ص16، دومب ص122).
عطَّل الامر: منع نجاح المؤامرة. (بوشر).
عطَّلَ: انقطع عن، توقف (فوك)، وفي حيان (ص49 و): عطلوا أعمالهم واجتمعوا عنده ولزموه (الجهاد).
وفي حيان- بسام (3: 232) في كلامه عن أستاذ انقطع عن التدريس (انظره في مادة دولة).
(زيشر 2: 493). ويقال أيضاً: عطَّل من (فوك).
عَطَّل: قمع شهوته (كرتاس ص246).
عَطَّل: كفه عن العمل. قطعه عن شغله (بوشر).
عَطَّل: ألهي. (همبرت ص113).
عَطَّل: شكل الخيل. (دوماس حياة العرب ص357).
عَطَّل: حجز الواردات. (ألكالا)، وفي كتاب ابن عبد الملك (ص109 ق) ولما امتنع من دفع ضريبة معينه على أرضه عُطِّلَتْ عليه أملاكه ومنع من غلتها فكان يختم كل يوم مجلسه بالدعاء على الوالي الذي عطَّلها عليه.
عطَّل على فلان: تعمد الإضرار به. (بوشر).
عَطّل: في المعجم اللاتيني - العربي: prevari- co أعطل وأخالف و prevaricator عاصٍ معطّل كافر جاحد، و prevaricatus: معطَّل وأرى إنه يريد بهذا المعنى الذي ذكره لين في مادة مُعَطِلَ وكذلك ما ذكره فوك الذي أورد هذا الفعل في مادة لاتينية معناها هرقطة والحاد.
تعطل: صار بورا لا زرع فيه. (معجم البلاذري).
تعطَّل: صار هدراً عديم المنفعة والجدوى (فليشر معجم ص93).
تعطل: صار نسياً منسياً. ففي العبدري (ص30 و): بعد أن وصف بعض الشرائع القديمة: ولعل ذلك كان بمعنى تعطَّل وجهل سره.
تعطل: انقطع عن الحركة. ففي ابن الأثير (10: 129): فأصابه فالج فتعطل جانبه الأيسر وضعف الجانب الأيمن.
تعطل (النبات) يبس وذوى ومات. (أبو الوليد ص636).
تعطل: تأخر، تــعوقــ، أبطأ في العمل. (بوشر بربرية).
تعطَّل: توقف، أنقطع. ففي رحلة ابن جبير (ص239): فالسفر منها وإليها لا يتعطل شتاءً ولا صيفاً. وفي ياقوت (1: 532): يتعطل من.
وفي رحلة ابن جبير: تعطل عن. وفي كرتاس (ص224): وإذا سكنت البحار الزواخر، تعطلت عن جريها القراقر.
وفي تاريخ ابن إياس (ص17): تتعطل الناس عن البيع والشرى. وفيه: فيحصل للناس في ذلك منهم غاية الضرر ويتعطل من اسبابهم.
ويقال كذلك: تعطل من الولد، أي فقد قوة الإنجاب لتقدمه في السن. (فليشر معجم ص93).
تعطل من: خلا من، ففي هو جفلايت (ص47): تعطلت المنابر من أسمائهم، وفي ابن البيطار (1: 97) ينبت في أماكن رطبة متعطلة من العمارة.
تعطل: تأخر، تــعوقّ. (فوك).
عطل: شلل، فالج. (بوشر).
عَطَل: ما لا يستعمل ولا يستخدم. (معجم الادريسي).
عَطَل: عاطل، بلا عمل. ففي حياة ابن خلدون (ص208 ق): عزله وأقام عطلا في بيته.
عطلة: وجمعها عطل: مدة التعطل عن العمل. (فوك، أبو الوليد ص687 رقم 77).
عطلة: عقبة، عائق، مانع، حائل. (الكالا).
عطالة: عطلة، زمن البطالة (زيشر 8: 355).
وقت عطالة: موسم كاسد، الوقت الذي لا يعمل فيه الصانع الماهر لعدم وجود عمل. (بوشر).
ما هي عطالة: ليس صعباً، ليس عسيراً، ليس شاقاً. (بوشر).
عَطَالي: الاشهر العطالية: اشهر العطلة، اشهر التعطل عن العمل (زيشر 2: 493).
عَطَّال: بطّال، (فوك) ومن يملك وسائل العمل، عامل بلا عمل. (بوشر).
عاطل: أخرق، غير ماهر، غير نافع، عديم الجدوى، باطل، لا طائل تحته، عبث، سدىً (هلو).
عاطِل: خالٍ، فارغ. (هلو).
عاطل: بطال طبعا أو عادة، من لا يعمل شيئاً (بوشر).
عاطل: سيئ، رديء. (بوشر).
حصان عاطل: فرس بليد، فرس رديء (بوشر).
عاطل: أرض موات لا زرع فيها. (شيرب ديال ص37).
تعطيل: تدنيس، انتهاك الحرمات، ترجيس، تنجيس المقدسات، خرق المقدسات. (المعجم اللاتيني العربي).
تعطيل: عائق، مانع. (بوشر).
تعطيلة: صعوبة، عقبة، مانع، عائق، حائل. (بوشر).
معطل: ببطالة، بلا ثمرة، بلا نتيجة، بلا فائدة. (الكالا).
مُعطِّلة: إضعاف، إنهاك. (ألكالا).

عطل

1 عَطِلَتْ, [in my copy of the Msb said to be of the class of قتل, perhaps a mistranscription for قَبِلَ, but see what is said below of عَطَلَ as syn. with بَطَلَ, from which it may be inferred that عَطَلَتْ is correct in the sense here following as well as عَطِلَتْ,] said of a woman, [aor. ـَ inf. n. عَطَلٌ (S, O, K) and عُطُولٌ; (O, K;) and ↓ تعطّلت; (S, O, K;) She had not upon her any women's ornaments; (K, TA;) and wore not any ornature, or decoration: (TA:) or her neck was destitute of necklaces or the like; (S, O;) as also ↓ استعطلت: (Har p. 268:) accord. to Er-Rághib, العَطَلُ signifies the being destitute of ornature, or decoration. (TA.) b2: And sometimes العَطَلُ is used [ for العَطَلُ مِنْ شَىْءِ] as meaning The being destitute of a thing; though primarily relating to women's ornaments. (S, O.) One says, عَطِلَ مِنَ المَالِ He (a man, O) was, or became, destitute [of property], and مِنَ الأَدَبِ [of discipline, or good qualities and attributes, of the mind, &c.]. (O, K.) b3: and it signifies also The being destitute of occupation. (Er-Rághib, TA.) One says, عَطَلَ الأَجِيرُ, aor. ـُ like بَطَلَ, aor. ـُ in measure and in meaning [i. e. The hired man was without occupation: though it seems that in this sense also, accord. to general usage, the verb is عَطِلَ, aor. ـَ (Msb. [See also 5.]) And عطلت الإِبِلُ The camels were without a pastor to tend them. (Msb. [The context there app. indicates that the verb in this case, likewise, is with fet-h to the ط; but I believe it to be more correctly عَطِلَت.]) b4: And عَطِلَ, (O, K,) with kesr [to the ط], (O,) [i. e.] like فَرِحَ, (K,) signifies also He was, or became, large in the body. (O, K.) 2 عطّل الشَّىْءَ and ↓ اعطلهُ signify the same [app. in all the senses assigned to the former]. (O.) b2: 'Áïsheh is related, in a trad., to have said respecting a woman who had died, عَطِّلُوهَا, meaning Divest ye her of her ornaments. (S, O.) b3: [Hence,] عطّل القَوْسَ, inf. n. تَعْطِيلٌ, He divested the bow of its string. (TA.) b4: [Hence likewise, the inf. n.] التَّعْطِيلُ signifies [also] The rendering vacant, void, or unoccupied, (K, TA,) a place of abode, and the like. (TA.) And The leaving a thing untended, unminded, or neglected. (K, TA. [ضِياعًا in the CK is a mistake for ضَيَاعًا.]) One says of the frontier of a hostile country, عُطِّلَ, meaning It was left without any to defend it. (TA.) And of subjects one says, عُطِّلُوا, meaning They were left without any one to govern them. (TA.) One says also, عَطَّلْتُ الإِبِلَ, inf. n. as above, I left the camels without a pastor to tend them. (Msb.) وَإِذَا العِشَارُ عُطِّلَتْ, in the Kur lxxxi. 4, means And when the pregnant camels [ten months gone with young] shall be left without a pastor, or without being milked [?]; (Jel;) by reason of the terrors of the hour; (O;) i. e. by men's having their minds occupied by the terrors of the day of resurrection. (TA.) And عُطِّلَتْ is said of lands of seed-produce as meaning They were left uncultivated. (TA.) b5: التَّعْطِيلُ signifies also التَّفْرِيغُ [as meaning The making, or leaving, vacant from any work, occupation, employment, or use; free therefrom; unoccupied; or unemployed]. (S, O, K.) One says, عَطَّلْتُ الأَجِيرَ I made the hired man to be unoccupied. (Msb.) And عطّل الخَيْلَ مِنَ الغَزْوِ (S and K in art. بهو) [He freed the horses from service in warfare;] he did not go to war upon the horses. (TA in that art.) b6: [Also The assertion of the tenet, or tenets, of the مُعَطِّل, q. v.] b7: And تَعْطِيلُ الحُدُودِ means The not inflicting the [punishments termed]

حدود upon him to whom they are due. (TA.) 4 أَعْطَلَ see 2, first sentence.5 تَعَطَّلَ see 1, first sentence. b2: تعطّل, said of a man, (S, O,) He remained [or became] without work, or occupation. (S, O, K.) [Said of a man, &c., He, or it, was, or became, inactive, or inert. (See غُشِىَ عَلَيْهِ.)] b3: تَعَطَّلَتْ مِنَ الاِسْتِقَآءِ بِهَا is said of a دَلْو [or leathern bucket, meaning It was exempted from, i. e. unused for, the drawing of water therewith]. (TA.) b4: And تعطّل is said of a tent [as meaning It became vacant]. (TA in art. بهو.) 10 إِسْتَعْطَلَ see 1, first sentence. Q. Q. 4 اِعْطَأَلَّتِ الشَّجَرَةُ The tree had many branches, and was much tangled, or very luxuriant or dense: so accord. to Az. (TA.) See also Q. Q. 4 in arts. عضل and عظل.

عُطْلٌ: see عُطُلٌ, last sentence.

عَطَلٌ inf. n. of 1 [q. v.]. (S, O, K.) A2: Also The denuded, or unclad, part, or parts, of the body; syn. جُرْدَةٌ: so in the saying اِمْرَأَةٌ حَسَنَةُ العَطَلِ [A woman beautiful in respect of the denuded, or unclad, part, or parts, of the body]. (TA.) b2: And The body, or person; syn. شَخْصٌ; (S, O, K, TA;) particularly, as some say, of a human being; (TA;) like طَلَلٌ: (S, O, TA:) pl. أَعْطَالٌ. (K.) And one says, مَا أَحْسَنَ عَطَلَهُ, meaning [How beautiful is] his tallness, or justness of stature, and his perfectness [of make]! (S, O.) b3: And The neck. (K.) b4: And Beauty of body. (TA.) A3: Also A stalk of a raceme of a palmtree; (S, O;) as also ↓ عَطِيلٌ, accord. to IDrd: (O:) or the former, (TA,) and ↓ the latter, accord. to IDrd, and accord. to Az, who says that he heard it from the cultivators of palm-trees (مِنَ النَّخْلِيِّينَ) in El-Ahsà, (O,) the stalk of a raceme of a male palm-tree, (O, TA,) to which Az adds, with which the female palm-tree is fecundated: (O:) or ↓ عَطِيلٌ and ↓ عَيْطَلٌ signify a stalk of a طَلْع [or spadix] of a male palm-tree [with the flowers upon it]. (K, TA.) عَطِلٌ is an epithet of which only the fem. (with ة) is mentioned.] b2: عَطِلَةٌ is applied to a she-camel as meaning Goodly, or beautiful: pl. عَطِلَاتٌ: (S, O:) which is expl. by A 'Obeyd in this sense, and not derived by him: held by ISd to be a possessive epithet: (TA:) or the sing., thus applied, goodly, or beautiful, in body: (K:) or thus as applied to a woman: and, applied to a she-camel, perfect in body and tallness. (TA.) b3: Also, applied to a she-camel, i. q. صَفِىٌّ [i. e. Abounding in milk; or whose milk lasts throughout the year]. (K.) And, applied to a ewe or she-goat, Abounding much in milk: (K:) or, accord. to Lth, that is known in [the appearance of] her neck to be one abounding in milk. (O.) A2: And, applied to A دَلْو [or leathern bucket], Having its [thongs called] وَذَم broken, (O, K, TA,) so that it has become exempted from (تَعَطَّلَتْ مِن [i. e. unused for]) the drawing of water therewith: (TA:) or that has been left for a time unused, and of which the thongs above mentioned, and the loop-shaped handles, have been broken. (IAth, TA.) Hence the saying of 'Áïsheh, describing her father, رَأَبَ التَّأْىَ وَأَوذَمَ العَطِلَةَ [He repaired the rending, and put وَذم to that bucket of which the وَذَم were broken]; meaning that he restored the affairs to their state of order, and strengthened the condition of El-Islám after the apostatizing of men. (O, TA.) عُطُلٌ and ↓ عَاطِلٌ, applied to a woman, (S, O, Msb, K,) Having no women's ornaments upon her; (Msb, K;) [and] so ↓ عَطْلَآءُ: (IDrd, O:) or whose neck is destitute of necklaces or the like; as also ↓ مِعْطَالٌ: (S, O:) or ↓ this last signifies usually having no women's ornaments upon her: (K:) the pl. (of عُطُلٌ, TA) is أَعْطَالٌ and (of ↓ عَاطِلٌ, TA) عَوَاطِلُ and عُطَّلٌ. (K, TA.) b2: [Hence,] أَعْطَالٌ applied to camels, (S, O, K,) Having no halters upon them: (S, O:) or having no collars upon them, nor halters; and so as applied to horses: (K:) and, (Th, K,) applied to camels, (Th, TA,) having upon them no brands: (Th, K:) sing. عُطُلٌ. (K.) [See also عُلُطٌ.] b3: And, applied to men, Having no weapons with them: (S, O, K:) in this sense, also, pl. of عُطُلٌ. (K.) b4: عُطُلٌ applied to a bow, Having no string upon it: (S, O, Msb, K:) pl. أَعْطَالٌ. (TA.) b5: And عُطُلٌ and ↓ عُطْلٌ [or عطل مِنَ المَالِ and مِنَ الأَدَبِ (see 1)] signify, applied to a man, Destitute of property and of discipline, or good qualities and attributes, of the mind, &c. (S, O, K.) عُطْلَةٌ The state of being, or remaining, without work, or occupation; (S, MA, O, K;) a subst. from تَعَطَّلَ. (S, O, K.) One says, هُوَ يَشْكُو العُطْلَةَ [He complains of being without work, or occupation]. (TA.) b2: And هُوَ ذُو عُطْلَةٍ means He is one who has no estate upon which to labour, or work. (TA.) عَطْلَآءُ: see عُطُلٌ, first sentence.

عَطِيلٌ: see عَطَلٌ, latter half, in three places.

عَاطِلٌ: see عُطُلٌ, first sentence, in two places. b2: [Hence,] أَبْيَاتٌ عَوَاطِلُ (tropical:) Verses of which the words are without diacritical points: opposed to أَبْيَاتٌ عَرَائِسُ. (Har pp. 608-10.) عَيْطَلٌ Long (K, TA) in the عَطَل, i. e., (TA,) in the neck, with beauty of body; (K, TA;) applied to a woman: (TA:) or long, or tall, in an absolute sense; and thus as applied to a she-camel and to a horse: (TA:) or long in the neck; (S, O, K, TA;) applied in this sense to a woman, and to a she-camel, (S, O,) and to a horse, (S,) or to any animal: (K, TA:) or tall, with beauty of aspect and fatness; thus as applied to a she-camel: the ى is augmentative. (TA.) It is also a proper name of a certain she-camel. (S, O.) b2: Also Tall, as applied to a [hill, or mountain, such as is termed] هَضْبَة. (O.) b3: and شَجَرٌ عَيْطَلٌ Soft, or tender, trees. (TA.) b4: See also عَطَلٌ, last sentence.

مُعْطَلٌ: see the next paragraph, in two places.

مُعَطَّلٌ [pass. part. n. of 2 (which see for some of its significations)] is applied to Anything left untended, unminded, or neglected; as also ↓ مُعْطَلٌ. (TA.) [Thus] مُعَطَّلُونَ signifies People, or subjects, left without any one to govern them. (TA.) And إِبِلٌ مُعَطَّلَةٌ Camels [left] without a pastor. (S, O, K.) And المُعَطَّلُ What has no owner, of which no use is made, and from which no advantage is derived, of land. (S, O, K.) And بِئْرٌ مُعَطَّلَةٌ, (S, O, TA,) and ↓ مُعْطَلَةٌ accord. to one reading [in the Kur xxii. 44], (O, TA,) A well from which water is not drawn, and of the water of which no use is made: (TA:) or it is thus called because [it is one of which] its owners have perished: (S, O, TA:) neglected by reason of the death of its owners. (Jel.) مُعَطِّلٌ One who asserts that the universe is devoid of an artificer who constructed it skilfully and adorned it: (Er-Rághib, TA:) [but] the مُعَطِّلَة of the Arabs were of different sorts: one sort of them disacknowledged the Creator, and the raising and restoring to life, and asserted that nature is that which brings to life and time is that which brings to nought: another sort of them acknowledged the Creator, and the beginning of creation, but disacknowledged the raising and restoring to life: and another sort of them acknowledged the Creator, and the begining of creation, and a mode of restoration to life, but disacknowledged the apostles, and worshipped idols, and asserted them to be their intercessors with God in the life to come, and performed pilgrimage to them, and sacrificed victims to them, and offered offerings, and sought to advance themselves in their favour by means of religious rites and ceremonies, and legalized [certain things] and prohibited [others]; and these were the generality of the Arabs, except a small portion of them. (Esh-Shahristánee.) مِعْطَالٌ: see عُطُلٌ, first sentence, in two places.

مَعَاطِلُ [a pl. of which the sing. is not mentioned] The parts which are the places of the ornaments of a woman. (IDrd, O, K.) مُعْطَئِلَّةٌ part. n. of اِعْطَألَّت, q. v.: see also Q. Q. 4 in arts. عضل and عظل.]

صعق

1 صَعَقَتْهُمُ السَّمَآءُ, (S, O, K,) aor. ـَ (K,) inf. n. صَاعِقَةٌ, (O, K,) The sky smote them with what is termed صَاعِقَة [i. e. a thunderbolt]. (S, O, K.) [And صَقَعَتْهُم signifies the same.] b2: صَعِقَ is quasi-pass. of the verb in the phrase above; (Z, TA in art. سرف;) signifying He was smitten by a صَاعِقَة; (TA in art. صقع;) as also صَقِعَ; (K and TA in that art.;) and so صُعِقَ and صُقِعَ. (O in that art.) b3: And صَعِقَ, (S, O, Msb, K,) aor. ـَ (Msb, K,) inf. n. صَعَقٌ, (Msb,) or صَعْقَةٌ, (S, O,) or both, and صَعْقٌ, (K,) and تَصْعَاقٌ, (S, O, K,) He (a man, S, O) swooned, or became insensible, (S, O, Msb, K, TA,) and lost his reason, (TA,) in consequence of a sound that he heard, (Msb, TA,) such as the vehement sound of the fall of a wall or the like or of a part of a mountain; (TA;) as also صُعِقَ. (Msb, TA. *) b4: and صَعِقَ, aor. ـَ inf. n. صَعْقٌ and تَصْعَاقٌ, He (a man) died. (TA.) فَصَعِقَ مَنْ فِى السَّمٰوَاتِ وَمَنْ فِى الأَرْضِ, in the Kur [xxxix. 68], means and those in the heavens and those upon the earth shall die: (S, TA:) or shall fall down dead, or in a swoon: (Bd:) or shall lose their reason. (TA.) b5: And صَعِقَتِ الرَّكِيَّةُ, inf. n. صَعَقٌ, The well fell in ruins, or to pieces; or collapsed. (TA.) b6: صُعَاقٌ [as an inf. n.] signifies The sounding of thunder: and صَعِقَ, aor. ـَ inf. n. صُعَاقٌ, is said of a bull, meaning He bellowed, or lowed: (TA:) and likewise of a man [app. as meaning he bel-lowed, or roared]. (ISk, TA in art. ام.) 4 أَصْعَقَتْهُ الصَّاعِقَةُ The صاعقة [or thunderbolt] smote him. (TA.) b2: And اصعقهُ He, or it, caused him to swoon, or become insensible. (S.) b3: And He, or it, killed, or slew, him. (TA.) صَعْقٌ: see the next paragraph.

صَعَقٌ is an inf. n. of صَعِقَ [q. v.]: (Msb, K:) and primarily signifies A swooning, or becoming insensible, in consequence of a vehement sound that one hears; and sometimes, such that one dies in consequence thereof: b2: afterwards often used as meaning Death. (TA.) b3: [Also] Vehemence of sound or voice: (O, K:) and vehemence of braying of an ass; used in this sense by Rubeh; (O, * TA;) and said by Az to be originally ↓ صَعْقٌ. (TA.) صَعِقٌ Expecting, or looking for, a صَاعِقَة [or thunderbolt]. (Ibn-'Abbád, O, K.) b2: Also Swooning, or becoming insensible; (K, TA;) and so ↓ مَصْــعُوقٌ; or the latter signifies dying suddenly: and the former, swooning, or becoming insensible, and losing his reason, in consequence of a sound that he has heard, such as the vehement sound of the fall of a wall or the like or of a part of a mountain. (TA.) b3: And Dying, or dead. (TA.) b4: Also, (K, TA,) or صَعِقُ الصَّوْتِ, (S, O,) Vehement in voice, (S, O, K, TA,) and in braying; (TA;) applied to an ass. (S, O, TA.) صَعْقَةٌ: see صَاعِقَةٌ. b2: Also The sound proceeding from a صَاعِقَة [or thunderbolt]. (TA.) b3: الصَّعْقَةُ الأُولَى means The first blast [of the horn on the day of resurrection]. (Msb.) b4: and صَعْقَةٌ also signifies A death. (TA.) صَاعِقٌ A camel meagre in his marrow. (Ibn-'Abbád, O.) صَاعِقَةٌ [A thunderbolt; i. e.] a thing descending from the thunder, that smites not anything but it alters it and burns it: (Msb:) or fire that falls from the sky, (Az, S, O, K,) in vehement thunder: (Az, S, O:) or fire that God sends with vehement thunder: (TA:) or the scourge (مِخْرَاق) that is in the hand of [the angel who is] the driver of the clouds, and that comes not upon anything but it burns it: (O, K:) or a vehement sound from a thundering with which falls a piece of fire: or the sound of thunder: (TA:) Wahb Ibn-Munebbih, being asked respecting it, whether it were a tangible thing or fire or what else, answered that he thought no one knew it except God: (O, TA:) accord. to some, (TA,) it signifies also the cry, or vehement cry, or shout, [that is an efficient] of punishment: (S, O, K:) and death; (O, K;) so accord. to Katádeh (O, TA) and Mukátil: (TA:) or a cause of death: (Zj, TA:) and any destructive punishment: (O, K:) and ↓ صَعْقَةٌ and صَاقِعَةٌ are dial. vars. thereof: (TA:) the pl. is صَوَاعِقُ. (O, Msb, TA.) مَصْــعُوقٌ: see صَعِقٌ.

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 عُوقِــبْتُمٌ 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 عُوقِــبَ 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: عُوقِــبَتْ 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.)