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

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

عقب

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

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

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

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

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

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

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

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

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

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

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

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

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

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

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

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

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

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

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

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

عِقْبَانٌ: see عَقِبٌ, in two places.

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

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

عَقُوبٌ: see عَاقِبٌ, near the end.

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

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

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

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

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

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

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

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

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

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

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

مُعْتَقِبٌ: see عَقِيبٌ.

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

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

الرَّيّ:
بفتح أوّله، وتشديد ثانيه، فإن كان عربيّا فأصله من رويت على الراوية أروي ريّا فأنا راو إذا شددت عليها الرّواء، قال أبو منصور:
أنشدني أعرابي وهو يعاكمني:
ريّا تميميّا على المزايد
وحكى الجوهري: رويت من الماء، بالكسر، أروى ريّا وريّا وروى مثل رضى: وهي مدينة مشهورة من أمّهات البلاد وأعلام المدن كثيرة الفواكه والخيرات، وهي محطّ الحاجّ على طريق السابلة وقصبة بلاد الجبال، بينها وبين نيسابور مائة وستون فرسخا وإلى قزوين سبعة وعشرون فرسخا ومن قزوين إلى أبهر اثنا عشر فرسخا ومن أبهر إلى زنجان خمسة عشر فرسخا، قال بطليموس في كتاب الملحمة: مدينة الريّ طولها خمس وثمانون درجة، وعرضها سبع وثلاثون درجة وست وثلاثون دقيقة، وارتفاعها سبع وسبعون تحت ثماني عشرة درجة من السرطان خارجة من الإقليم الرابع داخلة في الإقليم الخامس، يقابلها مثلها من الجدي في قسمة النسر الطائر ولها شركة في الشعرى والغميصاء رأس الغول من قسمة سعد بلع، ووجدت في بعض تواريخ الفرس أن كيكاوس كان قد عمل عجلة وركّب عليها آلات ليصعد إلى السماء فسخر الله الريح حتى علت به إلى السحاب ثمّ ألقته فوقع في بحر جرجان، فلمّا قام كيخسرو بن سياوش بالملك حمل تلك العجلة وساقها ليقدم بها إلى بابل، فلمّا وصل إلى موضع الريّ قال الناس: بريّ آمد كيخسرو، واسم العجلة بالفارسيّة ريّ، وأمر بعمارة مدينة هناك فسميت الريّ بذلك، قال العمراني: الرّي بلد بناه فيروز ابن يزدجرد وسمّاه رام فيروز، ثمّ ذكر الرّي المشهورة بعدها وجعلهما بلدتين، ولا أعرف الأخرى، فأمّا الرّي المشهورة فإنّي رأيتها، وهي مدينة عجيبة الحسن مبنية بالآجر المنمق المحكم الملمع بالزرقة
مدهون كما تدهن الغضائر في فضاء من الأرض، وإلى جانبها جبل مشرف عليها أقرع لا ينبت فيه شيء، وكانت مدينة عظيمة خرب أكثرها، واتفق أنّني اجتزت في خرابها في سنة 617 وأنا منهزم من التتر فرأيت حيطان خرابها قائمة ومنابرها باقية وتزاويق الحيطان بحالها لقرب عهدها بالخراب إلّا أنّها خاوية على عروشها، فسألت رجلا من عقلائها عن السبب في ذلك فقال: أمّا السبب فضعيف ولكن الله إذا أراد أمرا بلغه، كان أهل المدينة ثلاث طوائف: شافعية وهم الأقل، وحنفية وهم الأكثر، وشيعة وهم السواد الأعظم، لأن أهل البلد كان نصفهم شيعة وأما أهل الرستاق فليس فيهم إلّا شيعة وقليل من الحنفيين ولم يكن فيهم من الشافعيّة أحد، فوقعت العصبيّة بين السنّة والشيعة فتضافر عليهم الحنفية والشافعيّة وتطاولت بينهم الحروب حتى لم يتركوا من الشيعة من يعرف، فلمّا أفنوهم وقعت العصبيّة بين الحنفية والشافعيّة ووقعت بينهم حروب كان الظفر في جميعها للشافعيّة هذا مع قلّة عدد الشافعيّة إلّا أن الله نصرهم عليهم، وكان أهل الرستاق، وهم حنفية، يجيئون إلى البلد بالسلاح الشاك ويساعدون أهل نحلتهم فلم يغنهم ذلك شيئا حتى أفنوهم، فهذه المحالّ الخراب التي ترى هي محالّ الشيعة والحنفية، وبقيت هذه المحلة المعروفة بالشافعية وهي أصغر محالّ الرّيّ ولم يبق من الشيعة والحنفية إلّا من يخفي مذهبه، ووجدت دورهم كلها مبنية تحت الأرض ودروبهم التي يسلك بها إلى دورهم على غاية الظلمة وصعوبة المسلك، فعلوا ذلك لكثرة ما يطرقهم من العساكر بالغارات ولولا ذلك لما بقي فيها أحد، وقال الشاعر يهجو أهلها:
الرّيّ دار فارغه ... لها ظلال سابغة
على تيوس ما لهم ... في المكرمات بازغه
لا ينفق الشّعر بها ... ولو أتاها النّابغه
وقال إسماعيل الشاشي يذمّ أهل الرّيّ:
تنكّب حدّة الأحد ... ولا تركن إلى أحد
فما بالرّيّ من أحد ... يؤهل لاسم الأحد
وقد حكى الاصطخري أنّها كانت أكبر من أصبهان لأنّه قال: وليس بالجبال بعد الريّ أكبر من أصبهان، ثمّ قال: والرّيّ مدينة ليس بعد بغداد في المشرق أعمر منها وإن كانت نيسابور أكبر عوصة منها، وأمّا اشتباك البناء واليسار والخصب والعمارة فهي أعمر، وهي مدينة مقدارها فرسخ ونصف في مثله، والغالب على بنائها الخشب والطين، قال: وللرّيّ قرى كبار كلّ واحدة أكبر من مدينة، وعدّد منها قوهذ والسّدّ ومرجبى وغير ذلك من القرى التي بلغني أنها تخرج من أهلها ما يزيد على عشرة آلاف رجل، قال: ومن رساتيقها المشهورة قصران الداخل والخارج وبهزان والسن وبشاويه ودنباوند، وقال ابن الكلبي: سميت الريّ بريّ رجل من بني شيلان ابن أصبهان بن فلوج، قال: وكان في المدينة بستان فخرجت بنت ريّ يوما إليه فإذا هي بدرّاجة تأكل تينا، فقالت: بور انجير يعني أن الدّرّاجة تأكل تينا، فاسم المدينة في القديم بورانجير ويغيره أهل الرّيّ فيقولون بهورند، وقال لوط بن يحيى:
كتب عمر بن الخطّاب، رضي الله عنه، إلى عمار بن ياسر وهو عامله على الكوفة بعد شهرين من فتح
نهاوند يأمره أن يبعث عروة بن زيد الخيل الطائي إلى الرّيّ ودستبى في ثمانية آلاف، ففعل وسار عروة لذلك فجمعت له الديلم وأمدوا أهل الرّيّ وقاتلوه فأظهره الله عليهم فقتلهم واستباحهم، وذلك في سنة 20 وقيل في سنة 19، وقال أبو نجيد وكان مع المسلمين في هذه الوقائع:
دعانا إلى جرجان والرّيّ دونها ... سواد فأرضت من بها من عشائر
رضينا بريف الرّيّ والرّيّ بلدة ... لها زينة في عيشها المتواتر
لها نشز في كلّ آخر ليلة ... تذكّر أعراس الملوك الأكابر
قال جعفر بن محمد الرازي: لما قدم المهديّ الرّيّ في خلافة المنصور بنى مدينة الرّيّ التي بها الناس اليوم وجعل حولها خندقا وبنى فيها مسجدا جامعا، وجرى ذلك على يد عمار بن أبي الخصيب، وكتب اسمه على حائطها، وتمّ عملها سنة 158، وجعل لها فصيلا يطيف به فارقين آجر، والفارقين: الخندق، وسمّاها المحمديّة، فأهل الرّيّ يدعون المدينة الداخلة المدينة ويسمون الفصيل المدينة الخارجة والحصن المعروف بالزينبدى في داخل المدينة المعروفة بالمحمدية، وقد كان المهدي أمر بمرمّته ونزله أيّام مقامه بالرّيّ، وهو مطلّ على المسجد الجامع ودار الإمارة، ويقال: الذي تولّى مرمّته وإصلاحه ميسرة التغلبي أحد وجوه قواد المهدي، ثمّ جعل بعد ذلك سجنا ثمّ خرب فعمره رافع بن هرثمة في سنة 278 ثمّ خرّبه أهل الرّيّ بعد خروج رافع عنها، قال:
وكانت الرّيّ تدعى في الجاهليّة أزارى فيقال إنّه خسف بها، وهي على اثني عشر فرسخا من موضع الرّيّ اليوم على طريق الخوار بين المحمدية وهاشمية الرّيّ، وفيها أبنية قائمة تدل على أنّها كانت مدينة عظيمة، وهناك أيضا خراب في رستاق من رساتيق الرّيّ يقال له البهزان، بينه وبين الرّيّ ستة فراسخ يقال إن الرّيّ كانت هناك، والناس يمضون إلى هناك فيجدون قطع الذهب وربّما وجدوا لؤلؤا وفصوص ياقوت وغير ذلك من هذا النوع، وبالرّيّ قلعة الفرّخان، تذكر في موضعها، ولم تزل قطيعة الرّيّ اثني عشر ألف ألف درهم حتى اجتاز بها المأمون عند منصرفه من خراسان يريد مدينة السلام فلقيه أهلها وشكوا إليه أمرهم وغلظ قطيعتهم فأسقط عنهم منها ألفي ألف درهم وأسجل بذلك لأهلها، وحكى ابن الفقيه عن بعض العلماء قال: في التوراة مكتوب الرّيّ باب من أبواب الأرض وإليها متجر الخلق، وقال الأصمعي: الرّيّ عروس الدنيا وإليه متجر الناس، وهو أحد بلدان الأرض، وكان عبيد الله ابن زياد قد جعل لعمر بن سعد بن أبي وقاص ولاية الرّيّ إن خرج على الجيش الذي توجّه لقتال الحسين ابن عليّ، رضي الله عنه، فأقبل يميل بين الخروج وولاية الرّيّ والقعود، وقال:
أأترك ملك الرّيّ والرّيّ رغبة، ... أم ارجع مذموما بقتل حسين
وفي قتله النار التي ليس دونها ... حجاب وملك الرّيّ قرّة عين
فغلبه حبّ الدنيا والرياسة حتى خرج فكان من قتل الحسين، رضي الله عنه، ما كان. وروي عن جعفر الصادق، رضي الله عنه، أنّه قال: الرّيّ وقزوين وساوة ملعونات مشؤومات، وقال إسحاق بن سليمان: ما رأيت بلدا أرفع للخسيس من الرّيّ،
وفي أخبارهم: الريّ ملعونة وتربتها تربة ملعونة ديلمية وهي على بحر عجاج تأبى أن تقبل الحق، والرّيّ سبعة عشر رستاقا منها دنباوند وويمة وشلمبة، حدث أبو عبد الله بن خالويه عن نفطويه قال: قال رجل من بني ضبّة وقال المدائني:
فرض لأعرابي من جديلة فضرب عليه البعث إلى الري وكانوا في حرب وحصار، فلمّا طال المقام واشتدّ الحصار قال الأعرابي: ما كان أغناني عن هذا! وأنشأ يقول:
لعمري لجوّ من جواء سويقة ... أسافله ميث وأعلاه أجرع
به العفر والظّلمان والعين ترتعي ... وأمّ رئال والظّليم الهجنّع
وأسفع ذو رمحين يضحي كأنّه ... إذا ما علا نشزا، حصان مبرقع
أحبّ إلينا أن نجاور أهلنا ... ويصبح منّا وهو مرأى ومسمع
من الجوسق الملعون بالرّيّ كلّما ... رأيت به داعي المنيّة يلمع
يقولون: صبرا واحتسب! قلت: طالما ... صبرت ولكن لا أرى الصبر ينفع
فليت عطائي كان قسّم بينهم ... وظلّت بي الوجناء بالدّوّ تضبع
كأنّ يديها حين جدّ نجاؤها ... يدا سابح في غمرة يتبوّع
أأجعل نفسي وزن علج كأنّما ... يموت به كلب إذا مات أجمع؟
والجوسق الملعون الذي ذكره ههنا هو قلعة الفرّخان، وحدث أبو المحلّم عوف بن المحلم الشيباني قال: كانت لي وفادة على عبد الله بن طاهر إلى خراسان فصادفته يريد المسير إلى الحجّ فعادلته في العماريّة من مرو إلى الريّ، فلمّا قاربنا الرّيّ سمع عبد الله بن طاهر ورشانا في بعض الأغصان يصيح، فأنشد عبد الله بن طاهر متمثلا بقول أبي كبير الهذلي:
ألا يا حمام الأيك إلفك حاضر، ... وغصنك ميّاد، ففيم تنوح؟
أفق لا تنح من غير شيء، فإنّني ... بكيت زمانا والفؤاد صحيح
ولوعا فشطّت غربة دار زينب، ... فها أنا أبكي والفؤاد جريح
ثمّ قال: يا عوف أجز هذا، فقلت في الحال:
أفي كلّ عام غربة ونزوح؟ ... أما للنّوى من ونية فنريح؟
لقد طلّح البين المشتّ ركائبي، ... فهل أرينّ البين وهو طليح؟
وأرّقني بالرّيّ نوح حمامة، ... فنحت وذو الشجو القديم ينوح
على أنّها ناحت ولم تذر دمعة، ... ونحت وأسراب الدّموع سفوح
وناحت وفرخاها بحيث تراهما، ... ومن دون أفراخي مهامه فيح
عسى جود عبد الله أن يعكس النوى ... فتضحي عصا الأسفار وهي طريح
فإنّ الغنى يدني الفتى من صديقه، ... وعدم الغنى بالمقترين نزوح
فأخرج رأسه من العمارية وقال: يا سائق ألق زمام البعير، فألقاه فوقف ووقف الخارج ثمّ دعا بصاحب
بيت ماله فقال: كم يضمّ ملكنا في هذا الوقت؟
فقال: ستين ألف دينار، فقال: ادفعها إلى عوف، ثمّ قال: يا عوف لقد ألقيت عصا تطوافك فارجع من حيث جئت، قال: فأقبل خاصة عبد الله عليه يلومونه ويقولون أتجيز أيّها الأمير شاعرا في مثل هذا الموضع المنقطع بستين ألف دينار ولم تملك سواها! قال: إليكم عني فإنّي قد استحييت من الكرم أن يسير بي جملي وعوف يقول: عسى جود عبد الله، وفي ملكي شيء لا ينفرد به، ورجع عوف إلى وطنه فسئل عن حاله فقال: رجعت من عند عبد الله بالغنى والراحة من النوى، وقال معن بن زائدة الشيباني:
تمطّى بنيسابور ليلي وربّما ... يرى بجنوب الرّيّ وهو قصير
ليالي إذ كلّ الأحبّة حاضر، ... وما كحضور من تحب سرور
فأصبحت أمّا من أحبّ فنازح ... وأمّا الألى أقليهم فحضور
أراعي نجوم اللّيل حتى كأنّني ... بأيدي عداة سائرين أسير
لعلّ الذي لا يجمع الشمل غيره ... يدير رحى جمع الهوى فتدور
فتسكن أشجان ونلقى أحبّة، ... ويورق غصن للشّباب نضير
ومن أعيان من ينسب إليها أبو بكر محمد بن زكرياء الرازي الحكيم صاحب الكتب المصنفة، مات بالرّيّ بعد منصرفه من بغداد في سنة 311، عن ابن شيراز، ومحمد بن عمر بن هشام أبو بكر الرازي الحافظ المعروف بالقماطري، سمع وروى وجمع، قال أبو بكر الإسماعيلي: حدّثني أبو بكر محمد بن عمير الرازي الحافظ الصدوق بجرجان، وربّما قال الثقة المأمون، سكن مرو ومات بها في سنة نيف وتسعين ومائتين، وعبد الرحمن بن محمد بن إدريس أبو محمد ابن أبي حاتم الرازي أحد الحفّاظ، صنف الجرح والتعديل فأكثر فائدته، رحل في طلب العلم والحديث فسمع بالعراق ومصر ودمشق، فسمع من يونس بن عبد الأعلى ومحمد بن عبد الله بن عبد الحكم والربيع بن سليمان والحسن بن عرفة وأبيه أبي حاتم وأبي زرعة الرازي وعبد الله وصالح ابني أحمد بن حنبل وخلق سواهم، وروى عنه جماعة أخرى كثيرة، وعن أبي عبد الله الحاكم قال: سمعت أبا أحمد محمد بن محمد ابن أحمد بن إسحاق الحاكم الحافظ يقول: كنت بالرّيّ فرأيتهم يوما يقرؤون على محمد بن أبي حاتم كتاب الجرح والتعديل، فلمّا فرغوا قلت لابن عبدويه الورّاق: ما هذه الضحكة؟ أراكم تقرؤون كتاب التاريخ لمحمد بن إسماعيل البخاري عن شيخكم على هذا الوجه وقد نسبتموه إلى أبي زرعة وأبي حاتم! فقال: يا أبا محمد اعلم أن أبا زرعة وأبا حاتم لما حمل إليهما هذا الكتاب قالا هذا علم حسن لا يستغنى عنه ولا يحسن بنا أن نذكره عن غيرنا، فأقعدا أبا محمد عبد الرحمن الرازي حتى سألهما عن رجل معه رجل وزادا فيه ونقصا منه، ونسبه عبد الرحمن الرازي، وقال أحمد بن يعقوب الرازي: سمعت عبد الرحمن ابن أبي حاتم الرازي يقول: كنت مع أبي في الشام في الرحلة فدخلنا مدينة فرأيت رجلا واقفا على الطريق يلعب بحيّة ويقول: من يهب لي درهما حتى أبلع هذه الحيّة؟ فالتفت إليّ أبي وقال: يا بني احفظ دراهمك فمن أجلها تبلع الحيّات! وقال أبو يعلى الخليل بن عبد الرحمن بن أحمد الحافظ القزويني: أخذ عبد الرحمن بن أبي حاتم علم أبيه وعلم أبي زرعة وصنّف
منه التصانيف المشهورة في الفقه والتواريخ واختلاف الصحابة والتابعين وعلماء الأمصار، وكان من الأبدال ولد سنة 240، ومات سنة 327، وقد ذكرته في حنظلة وذكرت من خبره هناك زيادة عمّا ههنا، وإسماعيل بن عليّ بن الحسين بن محمد بن زنجويه أبو سعد الرازي المعروف بالسمّان الحافظ، كان من المكثرين الجوّالين، سمع من نحو أربعة آلاف شيخ، سمع ببغداد أبا طاهر المخلص ومحمد بن بكران بن عمران، روى عنه أبو بكر الخطيب وأبو علي الحداد الأصبهاني وغيرهما، مات في الرابع والعشرين من شعبان سنة 445، وكان معتزليّا، وصنف كتبا كثيرة ولم يتأهّل قط، وكان فيه دين وورع، ومحمد بن عبد الله بن جعفر بن عبد الله بن الجنيد أبو الحسين الرازي والد تمام بن محمد الرازي الحافظان ويعرف في الرّيّ بأبي الرستاقي، سمع ببلده وغيره وأقام بدمشق وصنف، وكان حافظا ثقة مكثرا، مات سنة 347، وابنه تمام بن محمد الحافظ، ولد بدمشق وسمع بها من أبيه ومن خلق كثير وروى عنه خلق، وقال أبو محمد بن الأكفاني: أنبأنا عبد العزيز الكناني قال: توفي شيخنا وأستاذنا تمام الرازي لثلاث خلون من المحرم سنة 414، وكان ثقة مأمونا حافظا لم أر أحفظ منه لحديث الشاميّين، ذكر أن مولده سنة 303، وقال أبو بكر الحداد: ما لقينا مثله في الحفظ والخبر، وقال أبو علي الأهوازي:
كان عالما بالحديث ومعرفة الرجال ما رأيت مثله في معناه، وأبو زرعة أحمد بن الحسين بن علي بن إبراهيم ابن الحكم بن عبد الله الحافظ الرازي، قال الحافظ أبو القاسم: قدم دمشق سنة 347 فسمع بها أبا الحسين محمد بن عبد الله بن جعفر بن الجنيد الرازي والد تمام، وبنيسابور أبا حامد أحمد بن محمد بن يحيى بن بلال وأبا الحسن علي بن أحمد الفارسي ببلخ وأبا عبد الله بن مخلد ببغداد وأبا الفوارس أحمد بن محمد بن الحسين الصابوني بمصر وعمر بن إبراهيم بن الحدّاد بتنّيس وأبا عبد الله المحاملي وأبا العباس الأصمّ، وحدث بدمشق في تلك السنة فروى عنه تمام وعبد الرحمن بن عمر بن نصر والقاضيان أبو عبد الله الحسين بن محمد الفلّاكي الزّنجاني وأبو القاسم التنوخي وأبو الفضل محمد بن أحمد بن محمد الجارودي الحافظ وحمزة بن يوسف الخرقاني وأبو محمد إبراهيم بن محمد بن عبد الله الزنجاني الهمداني وعبد الغني بن سعيد والحاكم أبو عبد الله وأبو العلاء عمر بن علي الواسطي وأبو زرعة روح بن محمد الرازي ورضوان بن محمد الدّينوري، وفقد بطريق مكّة سنة 375، وكان أهل الريّ أهل سنّة وجماعة إلى أن تغلب أحمد بن الحسن المارداني عليها فأظهر التشيع وأكرم أهله وقرّبهم فتقرّب إليه الناس بتصنيف الكتب في ذلك فصنف له عبد الرحمن بن أبي حاتم كتابا في فضائل أهل البيت وغيره، وكان ذلك في أيّام المعتمد وتغلبه عليها في سنة 275، وكان قبل ذلك في خدمة كوتكين ابن ساتكين التركي، وتغلب على الرّيّ وأظهر التشيع بها واستمرّ إلى الآن، وكان أحمد بن هارون قد عصى على أحمد بن إسماعيل الساماني بعد أن كان من أعيان قواده وهو الذي قتل محمد بن زيد الراعي فتبعه أحمد بن إسماعيل إلى قزوين فدخل أحمد بن هارون بلاد الديلم وأيس منه أحمد بن إسماعيل فرجع فنزل بظاهر الري ولم يدخلها، فخرج إليه أهلها وسألوه أن يتولّى عليهم ويكاتب الخليفة في ذلك ويخطب ولاية الرّيّ، فامتنع وقال: لا أريدها لأنّها
مشؤومة قتل بسببها الحسين بن علي، رضي الله عنهما، وتربتها ديلمية تأبى قبول الحقّ وطالعها العقرب، وارتحل عائدا إلى خراسان في ذي الحجة سنة 289، ثمّ جاء عهده بولاية الرّيّ من المكتفي وهو بخراسان، فاستعمل على الرّيّ من قبله ابن أخيه أبا صالح منصور بن إسحاق بن أحمد بن أسد فوليها ستّ سنين، وهو الذي صنف له أبو بكر محمد بن زكرياء الرازي الحكيم كتاب المنصوري في الطبّ، وهو الكنّاشة، وكان قدوم منصور إليها في سنة 290، والله الموفق للصواب وإليه المرجع والمآب.

علب

1 عَلَبَهُ, aor. ـُ (S, O, TA,) inf. n. عَلْبٌ (K, * TA) and عُلُوبٌ, (TA,) He made a mark, or an impression, upon it, (S, O, K, * TA,) accord. to Az, like the mark termed عِلَاب [q. v.]; (TA;) and he marked him, or it, with a hot iron; or scratched him, or it, so as to cause bleeding or not so: (S, O, TA;) and تَعْلِيبٌ [inf. n. of ↓ علّب] likewise signifies the doing thus [i. e. the making a mark &c.]: (S, TA: *) and, as also عَلْبٌ [inf. n. of عَلَبَ], the cutting [a thing], syn. جَزٌّ; (so in the CK and in my MS. copy of the K;) or inciding [it], or notching [it]; syn. حَزٌّ. (K accord. to the TA.) لَا تَعْلُبْ صُورَتَكَ i. e. Make not thou a mark upon thy صورة [here meaning face, as in some other instances,] occurs in a trad., as said to a man upon whose nose was seen a mark [of dust, or an impression,] made by pressing hard upon it in prostration. (O, TA.) A2: عَلَبَ السَّيْفَ, aor. ـُ (S, O, K) and عَلِبَ, (K,) inf. n. عَلْبٌ; (S, O, K;) and ↓ علّبهُ, (O,) inf. n. تَعْلِيبٌ; (O, K;) He bound round the hilt of the sword with the عِلْبَآء

[q. v.] of a camel: (S, O, K:) and in like manner one says of things similar to a sword, (K, TA,) as a knife, and a spear. (TA.) b2: [and عُلِبَ seems to signify sometimes It was tied with, or by, a sinew, or tendon: see a usage of its part. n. voce مَتْنٌ.]

A3: عَلِبَ, [aor. ـَ (TA,) inf. n. عَلَبٌ, (K, TA,) It (a sword) became broken in its edge. (K, * TA.) A4: And عَلِبَ, [aor. ـَ (S, O, TA,) inf. n. عَلَبٌ, (TA,) said of a camel, He was, or became, affected by a disease in the two sides of his neck; (S, O;) by what is termed ↓ عَلَبٌ, (TA,) which is a disease attacking in the عِلْبَاآنِ, (K, TA,) dual of عِلْبَآء [q. v.], in consequence of which the neck swells, and becomes bent. (TA.) A5: And عَلِبَ, aor. ـَ inf. n. عَلَبٌ; and عَلَبَ, aor. ـُ inf. n. عَلْبٌ; It was, or became, hard, or firm; (O, K;) and hard, tough, or coarse: (K:) each, said of flesh, or flesh-meat, and of a plant, has the former meaning: (O:) or the latter verb, said of flesh, or flesh-meat, has that meaning; and the former verb, said of a plant, has the latter meaning: (S:) or the former verb, said of flesh, or flesh-meat, means it was, or became, hard, or firm, and thick, or coarse; and the latter verb also, it was, or became, thick, or coarse, and hard, not soft, or tender. (Suh, TA.) And عَلِبَتْ يَدُهُ His hand was, or became, thick, coarse, or rough. (TA.) [See also 10.]

b2: And عَلِبَ, aor. ـَ inf. n. عَلَبٌ; and عَلَبَ, aor. ـُ and ↓ استعلب; said of flesh-meat, It became altered in odour [for the worse], after having been hard, or firm. (K.) 2 عَلَّبَ see 1, former half, in two places.10 استعلب, said of flesh, or flesh-meat, It was, or became, thick, or coarse; not soft, or tender: (O:) or it was, or became, hard, or firm, and thick, or coarse; and likewise said of skin. (L.) [And عَلِبَ and عَلَبَ are similarly explained.] b2: See also, 1, last sentence.

A2: استعلب البَقْلَ He found the herbs, or leguminous plants, to be hard, tough, or coarse. (TA.) And (TA) استعلبت البَقْلَ, said of cattle, They loathed the herbs, or leguminous plants, and found them, or deemed them, thick, or coarse, (O, K, TA,) being withered. (O, TA.) Q. Q. 1 عَلْبَى, said of a man, His عَلَبِىّ [or rather عِلْبَاآنِ, the former being pl., and the latter dual, of عِلْبَآء, q. v.,] became apparent, by reason of old age: (O, K:) or accord. to the T, his عِلْبَآء

became depressed. (TA.) A2: عَلْبَاهُ He cut his عِلْبَآء

[q. v.], (O, K, TA,) i. e., his slave's علباء: (K, TA:) or he perforated his (i. e. his slave's) علباء, (K, TA,) and put into it a string, or thread. (TA.) Q. Q. 3 اِعْلَنْبَى, inf. n. اِعْلِنْبَآءٌ, He (a man) raised himself; or drew, or stretched, himself up; like as is done on the occasion of altercation, (S, O, K,) and of reviling. (S, O.) b2: And hence, (K,) it is said also of a cock, and of a dog, (S, O,) and other than these,. (S, O, TA,) as a cat, meaning He prepared himself for evil, or mischief, (K, TA,) and fighting: (TA:) [or ruffled his feathers,] or bristled up his hair: it is from the عِلْبَآء of the neck, and quasi-coordinate to اِفْعَنْلَلَ, with ى [for the final ل]: (S, O, TA:) and sometimes it is with ء [in the place of the ى]. (TA.) b3: And one says also, اِعْلَنْبَأَ بِالحِمْلِ He rose, or raised himself, with the burden. (TA.) عَلْبٌ A mark, an impression, or a scar, (S, O, K, TA,) of beating, and of burning with a hot iron, &c.; (TA;) or such as is mangled and bleeding: (K in art. حبط:) [an inf. n. used as a subst. properly so termed:] pl. عُلُوبٌ. (S, O.) Tufeyl El-Ghanawee has used لَعْب for عَلْب in this sense. (IAar, TA.) b2: And A rugged place; (S, O, K, TA;) as also ↓ عِلْبٌ: (K, TA:) and ↓ the latter, (O,) or each, (K, TA,) a place, (K,) or a rugged (O, TA) and hard (TA) place of the earth, (O, TA,) which, if rained upon for a long time, will not give growth (O, K, TA) to any green thing: (O, TA:) and ↓ the latter signifies also any rough and hard place of the earth. (O.) b3: And A hard thing; as also ↓ عَلِبٌ; (K;) each applied in this sense to flesh, or flesh-meat; the former being an inf. n. used as an epithet. (O.) عُلْبٌ: see عَلِبٌ: b2: and عُلْبَةٌ, last sentence.

عِلْبٌ: see عَلْبٌ, in three places. b2: Also A place where the سِدْر [rhamnus nabeca, or rhamnus spina Christi, a species of lote-tree,] grows: pl. عُلُوبٌ. (Az, O, K.) [Accord. to Forskål, (Flora Aegypt. Arab., p. cvi.,) علب (thus written by him, and also “ œlb,” app. for عِلْب,) is an appel-lation applied by some in El-Yemen to the tree which he calls Rhamnus nabeca rectus.] b3: and A man such that one should not covet, or hope to get, what he has, (O, K,) whether of words or of other than words. (O.) b4: And one says, إِنَّهُ لَعِلْبُ شَرٍّ Verily he is strong to do evil, or mischief. (TA.) عَلَبٌ A certain disease of camels, expl. above: see 1, latter half.

عَلِبٌ: see عَلْبٌ, last sentence. b2: Also, applied to a he-goat, and to a [lizard of the species-called]

ضَبّ, Advanced in age, and hard, tough, or coarse: (S, O:) and applied to a mountain-goat, (O, K, TA,) in this sense; (TA;) or as meaning advanced in age; (O;) or large, or bulky, (K, TA,) advanced in age; because of his strength; (TA;) and [in the same sense applied to] a ضَبّ, as also ↓ عُلْبٌ: (K:) and applied to a man, as meaning thick, coarse, rough, or rude. (TA.) And A hard, tough, or coarse, plant. (TA.) A2: And A camel having the disease termed عَلَبٌ [q. v.]; as also ↓ أَعْلَبُ. (TA.) عُلْبَةٌ A milking-vessel of skin, (S, O, TA,) or of wood, like a large قَدَح [or bowl]: (TA:) or a large قَدَح of camel's skin, or of wood, into which one milks: (K:) or a bowl into which the she-camel is milked: or a قَدَح of wood, or of skin and wood: or a vessel of skin, in the form of a bowl, with a wooden hoop: Az says, it is a piece of skin taken from the side of a camel's hide while it is fresh; it is made round, and filled with soft sand; then its edges are drawn together, and perforated with a wooden skewer, and it is bound so as to be closed, [thus] contracted, by a cord [passed through the holes made with the skewer], and left until it becomes dry and tough; then its upper part is cut off, and it stands by reason of its dryness, resembling a round bowl, as though it were carved out, or fashioned by the turner; the pastor and the rider suspend it, and milk into it, and drink out of it; and it is convenient to the man of the desert by its lightness, and its not breaking when the camel shakes it about or when it falls to the ground: (TA:) IAar says that this word and جَنْبَةٌ and دَسْمَآءُ and سَمْرَآءُ all signify the same: (O:) the pl. is عُلَبٌ (S, O, Msb, K) and عِلَابٌ. (S, Msb, K.) A2: Also A tall palm-tree: (O, K:) [see ↓ عُلْبٌ (voce سَاجِدٌ), a coll. gen. n. used as a pl.; or a pl., and, if so, app. a contraction of عُلَبٌ, by poetic license: Sgh, however, adds,] but some say that it is ↓ عَلَبَةٌ [i. e.] بِالتَّحْرِيك. (O.) عِلْبَةٌ A thick knot of wood, (IAar, O, K, TA,) otherwise expl. as a great branch of a tree, (TA,) whereof is made the مِقْطَرَة, (IAar, O, K, TA,) which is a wooden thing having in it holes adapted to the size of the legs of the persons confined [by it, i. e. a kind of stocks]: (TA:) pl. عِلَبٌ. (IAar, O, TA.) A poet says, فِى رِجْلِهِ عِلْبَةٌ خَشْنَآءُ مِنْ قَرَظٍ

[Upon his leg was a rough kind of stocks of the wood of the tree called karadh]. (O, TA.) عَلَبَةٌ: see عُلْبَةٌ, last sentence.

عِلْبَآءٌ [perfectly decl., because the ء is a letter of quasi-coordination, i. e., added to render the word quasi-coordinate to the class of قِرْطَاسٌ and the like,] The عَصَب of the neck; [app. meaning the upper, cervical, tendinous portion of the trapezius muscle;] (S, O, K; [in all of which, mention is made of the علبآء of the camel, to which it seems to be most commonly applied, and also to that of a man;]) it is one of a pair, and between one علبآء and the other is the place of growth of the mane; (S, O;) Az explains it as specially applied to the thick عَصَب; and IAth, as the عَصَب in the neck, extending to the كَاهِل [or part between the two shoulder-blades]: ISd says that it is syn. with عَقَبٌ [q. v.]: (TA:) [it is also said that] it signifies the عَصَبَة [i. e. tendon, or sinew,] that extends in the neck: (Msb:) or the yellow عَصَبَة in the side (صَفْحَة) of the neck; one of a pair: (A:) and the عِلْبَاوَانِ in a man are [said to be] the two yellow tendons or sinews (العَصَبَتَانِ الصَّفْرَاوَانِ) in the مَتْن [or part next the spine, on either side,] of the neck: (Zj in his “ Khalk el-Insán: ”) [but of all the meanings thus assigned to it, the first seems to be the most proper, or at least the most usual: see Q. Q. 1:] the Arabs used to bind therewith, in the fresh, or moist, state, the أَجْفَان [or sheaths] of their swords, and also their spears when cracked, and it dried upon them, and became strong: (IAth, TA:) the word is masc., (Lh, TA,) or [it is masc. and fem., but] the making it fem. is preferred [though this is contr. to analogy]: (Msb:) the dual is عِلْبَاوَانِ (S, A, O, Msb) and عِلْبَا آنِ; (S, O, Msb, K;) [the former app. the more common, but the latter the more proper;] for the ء [in the sing.] is a letter of quasi-coordination [and therefore properly with tenween]; but if you will, you may liken it to the fem. ء that is in حَمْرَآءُ [of which the dual is more properly حَمْرَاوَانِ], or to the radical ء [or rather the ء that is substituted for the last radical letter] in كِسَآءٌ [of which the dual is more pro-perly كِسَا آنِ]: (S, O:) and the pl. is عَلَابِىُّ. (S, O, K.) You say of a man when he has become advanced in age, تَشَنَّجَ عِلْبَآءُ الرَّجُلِ [The علبآء of the man has become contracted]. (S, O.) b2: The pl. عَلَابِىُّ is expl. in the K as signifying also Lead: and in the S as signifying lead, or a kind thereof: (TA:) El-Kutabee says, “I have been told that العَلَابِىُّ signifies lead; but I am not sure of it: ” and Az says, “I know not any one who has said it, and it is not true; ” (O, TA;) and this is the case: (O:) MF observes that its explanation as signifying lead requires it to be a sing. of a pl. form, or a pl. that has no sing., like أَبَابِيلُ and عَبَادِيدُ: (TA:) in a trad., mention is made of swords of which the ornaments were العلابىّ and الآنُك; (O, TA;) and the coupling of these two words together has led to the supposition that the former means lead; but there is no evading the fact that it is the pl. of علبَآء meaning the عَصَب of the camel. (TA.) عُلْبُوبَةُ القَوْمِ The best persons of the people, or party. (Sh, O, K.) عِلَابٌ A mark made with a hot iron along the length of the neck [of a camel], (S, O, K,) upon, or over, the عِلْبَآء. (TA.) عَلَابِىُّ pl. of عِلْبَآءٌ [q. v.].

أَعْلَبُ: see عَلِبٌ, last sentence.

مُعْلِبَةٌ: see the next paragraph.

مُعَلَّبٌ A sword having its hilt bound (A, O) with the عِلْبَآء of a camel; (O;) as also ↓ مَعْلُوبٌ. (A.) b2: And مُعَلَّبَةٌ A she-camel (S, K) marked with the mark called عِلَاب; (S, O, K;) as also ↓ مُعْلِبَةٌ. (K.) مُعَلِّبٌ One who makes the kind of vessel called عُلْبَةٌ. (S, O.) مُعَلْبَاةٌ One who has a perforation made in her عِلْبَاوَانِ [dual of عِلْبَآءٌ] with the instrument called مِدْرًى [q. v.]. (O.) مَعْلُوبٌ A conspicuous road (S, O, K, TA) that is marked in its two sides; or marked with the traces of travellers. (TA.) b2: And A sword broken in its edge. (O.) b3: See also مُعَلَّبٌ.