كفر

1 كَفَرَ الشَّىْءَ, (S, A, Mgh, Msb, K, &c,) aor. , in the sense first explained below كَفِرَ, (S, K, &c.;) [respecting which Fei observes,] ElFárábee, whom J follows, says that it is like يَضْرِبُ, but in a trustworthy copy of the T it is written كَفُرَ, and this is the proper form, because they say that كَفَرَ النِّعْمَةَ [of which the aor. is كَفُرَ] is borrowed from كَفَرَ الشَّىْءَ in the sense which is first explained below; (Msb;) and MF says, that the saying of J, following his maternal uncle Aboo-Nasr El-Fárábee, that the aor. of this verb is كَفِرَ, is doubtless a mistake; but to this, [says SM,] I reply, that it is correctly كَفِرَ, as J and F and other leading lexicologists have said; though the aor. of the verb of كُفْرٌ as meaning the contr. of إِيْمَانٌ is كَفُرَ; (TA;) [or, if this latter verb be taken from the former, the aor. of the former may have been originally كَفِرَ and كَفُرَ, and general usage may have afterwards applied the aor. ـِ to one signification, while the aor. ـُ has been applied by very few persons to that signification, but by all to the significations thence derived;] inf. n. كَفْرٌ; (S, Msb;) and ↓ كفّرهُ, (A, Mgh, K,) inf. n. تَكْفِيرٌ; (TA;) He veiled, concealed, hid, or covered, the thing: (S, A, * Mgh, * Msb, K: *) or he covered the thing so as to destroy it: (Az, TA:) and كَفَرَ عَلَيْهِ, aor. [and inf. n.] as above, he covered it; covered it over. (K,) You say كَفَرَ البَذْرَ الْمَبْذُورَ CCC He covered the sown seed with earth. (TA.) And كَفَرَ السَّحَابُ السَّمَآءَ The clouds covered the sky. (A.) Lebeed says, فِى لَيْلَةٍ كَفَرَ النُّجُومَ غَمَامُهَا In a night whereof the clouds that covered the sky concealed the stars. (Msb.) You say also كَفَرَــهُ اللَّيْلُ, and كَفَرَ عَلَيْهِ, The night covered it with its blackness. (TA.) And كَفَرَــتِ الرِّيحُ الرَّسْمَ The wind covered the trace or mark [with dust.] (A.) And كَفَرَ فَوْقَ دِرْعِهِ He clad himself with a garment over his coat of mail. and دِرْعَهُ بِثَوْبٍ ↓ كَفَّرَ He covered his coat of mail with a garment. (TA.) And كَفَرَ مَتَاعَهُ He put his goods in a receptacle. (TA.) and كَفَرَ الْمَتَاعَ فِى الوِعَآءِ CCC He covered, or concealed, the goods in the receptacle. (A.) And ↓ كَفَّرَ نَفْسَهُ بِالسِّلَاحِ He covered himself with the arms. (A.) And كَفَرَ الجَهْلُ عَلَى عِلْمِ فُلَانٍ Ignorance covered over the knowledge of such a one. (TA.) وَكَيْفَ تَــكْفُرُــونَ, [thus, with damm as the vowel of the aor. ,] in the Kur, iii. 96, has been explained as signifying And wherefore do ye cover the familiarity and love in which ye were living? (TA.) b2: Hence, (Msb, TA,) كَفَرَ, (S,) and كَفَرَ النِّعْمَةَ, and بِالنِّعْمَةِ; (Msb;) and كَفَرَ نِعْمَةَ اللّٰهِ, and بِنِعْمَةِ اللّٰهِ; (K;) aor. ـُ (TA,) inf. n. كُفْرَــانٌ. (S, K,) which is the most common form in this case, (El-Basáïr,) and كُفُورٌ, (S, K,) and كُفْرٌ; (El-Basáïr;) He covered, or concealed, (Msb,) and denied, or disacknowledged, the favour or benefit [conferred upon him]; (S, Msb;) he was ungrateful, or unthankful, or behaved ungratefully or unthankfully; contr. of شَكَرَ; (S;) and he denied, or disacknowledged, and concealed, or covered, the favour or benefit of God: (K:) God's favours or benefits are the signs which show to those who have discrimination that their Creator is one, without partner, and that He has sent apostles with miraculous signs and revealed scriptures and manifest proofs. (Az, TA.) وَلَا نَــكْفُرُــكَ, in the prayer [termed القُنُوتُ], means وَلَا نَــكْفُرُ نِعْمَتَكَ [And we will not deny, or disacknowledge, thy favour; or we will not be ungrateful, or unthankful, for it]. (Msb.) [The verb when used in this sense, seems, from what has been said above, to be a حَقِيقَة عُرْفِيَّة, or word so much used in a particular tropical sense as to be, in that sense, conventionally regarded as proper.] b3: and hence, كَفَرَ, inf. n. كُفْرَــانٌ, is used to signify [absolutely] He denied, or disacknowledged. (TA.) [See the act. part. n., below: and see 3. See also art. ف, p. 2322 a.] You say كَفَرَ بِالصَّانِعِ He denied the Creator. (Msb.) b4: Hence also, (TA.) كَفَرَ, (S, Msb,) aor. ـُ (Msb, TA,) inf. n. كُفُرٌ, (S, Msb, K,) which is the most common form in this case, (El-Basáïr,) and كَفْرٌ (K) and كُفْرَــانٌ (Msb, K) and كُفُورٌ, (K,) He disbelieved; he became an unbeliever, or infidel; contr. of آمَنَ, inf. n. إِيْمَانٌ. (S, K.) You say كَفَرَ بِاللّٰهِ (S, Msb) He disbelieved in God: (S:) because he who does so conceals, or covers, the truth, and the favours of the liberal Dispenser of favours [who is God]. (MF.) [Also, as shown above, He denied God.] It is related in a trad. of 'Abd-El-Melik, that he wrote to El-Hajjáj, مَنْ أَقَرَّ بِالــكُفْرِ فَخَلِّ سَبِيلَهُ, meaning, Whosoever confesses the unbelief of him who opposes the Benoo-Marwán, and goes forth against them, let him go his way. (TA.) See also كُفْرٌ, below. b5: [He blasphemed: a signification very common in the present day.] b6: Also, كَفَرَ بِكَذَا He declared himself to be clear, or quit, of such a thing. (Msb.) In this sense it is used in the Kur xiv. 27. (Msb, TA.) b7: And كَفَرَ also signifies He was remiss, or fell short of his duty, with respect to the law, and neglected the gratitude or thankfulness to God which was incumbent on him. So in the Kur xxx. 43; as is shown by its being opposed to عَمِلَ صَالِحًا. (TA.) A2: كَفَرَ لَهُ, inf. n. كَفْرٌ: see 2.2 كفّرهُ, inf. n. تَكْفِيرٌ: see 1, first signification, in three places.

A2: Hence, كَفَّرَ الذَّنْبَ It (war in the cause of God [or the like]) covered, or concealed, the crime or sin: (Mgh:) (or expiated it: or annulled it; for] تكفير with respect to acts of disobedience is like إِحْبَاطٌ with respect to reward. (S, K.) The saying in the Kur [v. 70.] لَــكَفَّرْــنَا عَنْهُمْ سَيِّئَاتِهِمْ means, We would cover, or conceal, their sins, so that they should become as though they had not been: or it may mean, We would do away with their sins; as is indicated by another saying in the Kur [xi. 116,] “ good actions do away with sins. ” (El-Basáïr.) كَفَّرَ اللّٰهُ عَنْهُ الذَّنْبَ signifies God effaced his sin. (Msb.) b2: And كَفَّرَ عَنْ يَمِينِهِ [He expiated his oath;] he performed, (Msb,) or gave, (K,) what is termed كَفَّارَة [i. e. a fast, or alms, for the expiation of his oath]: (Msb, K:) تَكْفِيرٌ of an oath is the doing what is incumbent, or obligatory, for the violation, or breaking, thereof: (S:) كَفَّرَ يَمِينَهُ is a vulgar phrase. (Mgh.) A3: كَفَّرَــهُ as syn. with أَــكْفَرَــهُ: see 4.

A4: كَفَّرَ لَهُ, inf. n. تَكْفِيرٌ, (A, Mgh, TA,) He did obeisance to him, lowering his head, or bowing, and bending himself, and putting his hand upon his breast: (Mgh:) or put his hand upon his breast and bent himself down to him: (TA:) or he made a sign of humbling himself to him; did obeisance to him: (A:) namely, an عِلْج [or unbeliever of the Persians or other foreigners] (A, Mgh) or a ذِمِّىّ [or free non- Muslim subject of a Muslim government, i. e., a Christian, a Jew, or a Sabian] (Mgh) to the king; (A, Mgh;) or a slave to his master, or to his دِهْقَان [or chief]: (TA:) and ↓ كَفَرَ, [aor. ـُ accord. to the rule of of the K,] (TK,) inf. n. كَفْرٌ, (K,) he (a Persian, فَارِسِىٌّ, K, and so in the L and other lexicons, but in the TS فَارِس, without ى, which is probably a mistake of copyists, TA) paid honour to his king, (K, TA,) by making a sing with his head, near to prostration: (TA:) تَكْفِيرٌ is a man's humbling himself to another, (S, K, TA,) bending himself, and lowering his head, nearly in the manner termed رُكُوعٌ; as one does when he desires to pay honour to his friend; (TA;) or as the عِلْج does to the دِهْقَان: (S:) and the تكفير of the people of the scriptures [or Christians and Jews, and Sabians] one's lowering his head to his friend, like the تَسْلِيم with the Muslims: or one's putting his hand, or his two hands, upon his breast: (TA:) and تكفير in prayer is the bending one's self much in the state of standing, before the action termed رُكُوعٌ; the doing of which was disapproved by Mohammad, accord. to a trad. (TA.) It is said in a trad., إِذَا أَصْبَحَ ابْنُ آدَمَ فَإِنَّ الأَعْضَآءَ تُــكَفِّرُ كُلُّهَا لِلِّسَانِ When the son of Adam rises in the morning, verily all the members abase themselves to the tongue, (Mgh, TA,) and confess obedience to it, and humbly submit to its command. (TA.) b2: تَكْفِيرٌ also signifies The crowning a king with a crown, [because] when he, or it, is seen, obeisance is done to him (إِذَا رُئِىَ كُفِّرَ لَهُ). (K.) b3: See also تَكْفِيرٌ below.3 كَافَرَنِى حَقِّى He denied, or disacknowledged, to me my right, or just claim. (A, Mgh, K.) Hence the saying of 'Ámir, إِذَا أَقَرَّ عِنْدَ القَاضِى

بِشَىْءٍ ثُمَّ كَافَرَ [When he confesses a thing in the presence of the Kádee, then denies, or disacknowledges: كَافَرَ being thus used in the sense of كَفَرَ]. But as to the saying of Mohammad [the lawyer], رجُلٌ لَهُ عَلَى آخَرَ دَيْنٌ فَكَافَرَهُ بِهِ سِنِينَ [A man who owed to another a debt, and denied to him, in the case of it, for years], he seems to have made it imply the meaning of المُمَاطَلَة, and therefore to have made it trans. in the same manner as المماطلة is trans. (Mgh.) 4 اكفرهُ, (S, A, Mgh, K,) and ↓ كفّرهُ, (A, Mgh, Msb,) [the latter of which is the more common in the present day,] He called him a كَافِر [i. e. a disbeliever, an unbeliever, or an infidel]: (S, Mgh, K:) he attributed, or imputed to him, charged him with, or accused him of, disbelief, or infidelity: (S, A, Msb:) or he said to him كَفَرْــتَ [Thou hast become an unbeliever, or infidel, or Thou hast blasphemed: in this last sense, “ he said to him Thou hast blasphemed, ”

كفّرهُ, to which alone it is assigned in the Msb, is very commonly used in the present day]. (Msb.) Hence the saying, لَا تُــكْفِرْ أَحَدًا مِنْ أَهْلِ قِبْلَتِكَ Do not thou attribute or impute disbelief or infidelity to any one of the people of thy kibleh; (S, TA;) i. e., do not thou call any such a disbeliever, &c.; or do not thou make him such by thine assertion and thy saying. (TA.) لَا تُــكَفِّرُــوا أَهْلَ قِبْلَتِكُمْ is not authorized by the relation, though it be allowable as a dial. form. (Mgh.) b2: [Also] أَــكْفَرْــتُهُ, inf. n. إِكْفَارٌ, I made him a disbeliever, an unbeliever, or an infidel; I compelled him to become a disbeliever, &c. (Msb.) And أَــكْفَرَ فُلَانٌ صَاحِبَهُ Such a one compelled his companion by evil treatment to become disobedient after he had been obedient. (Mgh.) And أَــكْفَرَ الرَّجُلُ مُطِيعَهُ The man compelled him who had obeyed him to disobey him: (T, TA:) or he made him to be under a necessity to disobey him. (TA.) A2: اكفر He (a man, TA) kept, or confined himself, to the كَفْر, (K,) i. e. قَرْيَة [town or village]; (TA;) as also ↓ اكتفر. (IAar, K.) 5 تــكفّر بِالسِّلَاحِ He covered himself with the arms. And تــكفّر بِالثَّوْبِ He enveloped himself entirely with the garment. (A.) 8 إِكْتَفَرَ see 4, last signification.

كَفْرٌ The darkness and blackness of night; [because it conceals things;] as also, sometimes, ↓ كِفْرٌ. (S, K.) [See also كَافِرٌ.] See a verse cited voce ذُكَآءُ.

A2: Earth, or dust; because it conceals what is beneath it. (Lh.) A3: [Hence also] A grave, or sepulchre: (S, K:) pl. كُفُورٌ. (S.) Whence the saying, أَللّهُمَّ اغْفِرْ لِأَهْلِ الكُفُورِ [O God, pardon the people of the graves]. (S.) A4: [And hence, perhaps,] A town, or village; [generally the latter;] syn. قَرْيَةٌ: (S, Mgh, Msb, K:) a Syriac word, and mostly used by the people of Syria [and of Egypt]: or, accord. to El-Harbee, land that is far from men, by which no one passes: (TA:) pl. كُفُورٌ: (S, Msb:) in the present day, it is applied in Egypt to any small قَرْيَة [or village] by the side of a great قَرْيَة [or town]: they say القَرْيَةُ الفُلَانِيَّةُ وَــكَفْرُــهَا [Such a town and its village]: and sometimes one قَرْيَة has a number of كُفُور. (TA.) Hence the saying of Mo'áwiyeh, أَهْلُ الكُفُورِ هُمْ أَهْلُ القُبُورِ [The people of the villages are the people of the graves]; meaning, that they are as the dead; they do not see the great towns and the performance of the congregational prayers of Friday: (S, Mgh:) by الكفور he meant the villages (القُرَى) remote from the great towns and from the places where the people of science assemble, so that ignorance prevails among their inhabitants, and they are most quickly affected by innovations in religion and by natural desires which cause to err. (Az, TA.) Hence also the trad. (of Aboo-Hureyreh, TA), لَيُخْرِجَنَّكُمُ الرُّومُ مِنْهَا كَفْرًــا كَفْرًــا [The Greeks will assuredly expel you from them, town by town, or village by village]; (S, * TA;) i. e. from the فُرًى of Syria. (S, TA.) b2: كَفْرٌ عَلَى كَفْرٍ also signifies One upon another; or one part upon another. (TA.) كُفْرٌ: see 1. [As a simple subst., Ingratitude, &c. b2: And particularly Denial, or disacknowledgment, of favours or benefits, and especially of those conferred by God: and disbelief, unbelief; infidelity.] It is of four kinds: كُفْرُ إِنْكَارٍ the denial, or disacknowledgment, of God, with the heart and the tongue, having no knowledge of what is told one of the unity of God [&c.]: and كُفْرُ جُحُودٍ the acknowledgment with the heart without confessing with the tongue: [or the disacknowledgment of God with the tongue while the heart acknowledges Him:] and كُفْرُ المُعَانَدَةِ the knowledge of God with the heart, and confession with the tongue, with refusal to accept [the truth]: and كُفْرُ النِّفَاقِ the confession with the tongue with disbelief in the heart: all of these are unpardonable: (L, TA:) the greatest كُفْر is the denial, or disacknowledgment, of the unity [of God], or of the prophetic office [of Mohammad and others], or of the law of God. (El-Basáïr.) [Also, Blasphemy. Its pl., as a simple subst. in all these senses, is said to be كُفُورٌ.]. Akh says, that كُفُورًا [in the accus. case] in the Kur xvii. 101, [to which may be added v. 91 of the same ch., and xxv. 52,] is pl. of كُفْرٌ, like as بُرُودٌ is pl. of بُرْدٌ. (S.) A2: Tar, or pitch, syn. قِيرٌ; with which ships are smeared; (K;) of which there are three sorts, كُفْرٌ and قِيرٌ and زِفتٌ: كفر is melted, and then ships are smeared with it: [whence, app., its name, from its being a covering:] زفت is used for smearing skins for wine, &c. (ISh.) كِفْرٌ: see كَفْرٌ.

كَفَرٌ: see كَافُورٌ.

كَفْرَــةٌ: see كَافِرٌ.

كُفَرَّــى, and its variations: see كَافُورٌ.

كَفُورٌ: see كافر.

كَفَّارٌ: see كافر.

كَفَّارَةٌ a subst. from تَكْفِيرُ اليَمِينِ, (S,) or an intensive epithet in which the quality of a subst. predominates; signifying [An expiation for a sin or crime or a violated oath;] an action, or a quality, which has the effect of effacing a wrong action or sin or crime; (TA;) that which covers, or conceals, sins or crimes; such as the كفّارة of oaths [violated], and that of [the kind of divorce termed] ظِهَار, and of unintentional homicide; (T, TA;) an expiation (مَا كُفِّرَ بِهِ), such as an alms-giving, and a fasting, and the like: (K:) pl. كَفَّارَاتٌ. (T, TA.) كَافِرٌ A sower: (S, K:) or a tiller of the ground: (Msb:) because he covers over the seed with earth: (S, Msb: *) pl. كُفَّارٌ. (S, TA.) The pl. is said by some to be thus used in the Kur lvii. 19. (TA.) b2: Dark clouds, or a dark cloud; (K;) because it conceals what is beneath it. (TA.) b3: Night: (K:) or intensely black night; because it conceals everything by its darkness. (S.) b4: The darkness; (K;) because it covers what is beneath it; (TA;) as also ↓ كَفْرَــةٌ, accord. to the copies of the K; but in the L, كَفْرٌ, q. v. (TA.) b5: The sea; (S, A, K;) for the same reason. (TA.) Thaalabeh Ibn-So'eyr El-Mazinee says, (S, TA,) describing a male and a female ostrich and their returning to their eggs at sunset, (TA,) فَتَذَكَّرَا ثَقَلًا رَثِيدًا بَعْدَمَا

أَلْقَتْ ذُكَآءُ يَمِينَهَا فِى كَافِرِ [And they remembered goods placed side by side, after the sun had cast its right side into a sea]; i. e., the sun had begun to set: or the poet may mean [by كافر] night: (S, TA:) but Sgh says, that the right reading is تَذَكَّرَتْ; the pronoun referring to the female ostrich. (TA.) b6: Also, A great river: (S, K:) used in this sense by El-Mutalemmis: (S:) and a great valley. (K.) b7: [A man] staying, or abiding, [in a place,] and hiding himself. (TA.) [See an ex. voce عَرْشٌ.] b8: [A man] wearing arms; covered with arms: (Az, K:) as also ↓ مُــكَفِّرٌ (A, K) and ↓ مُتَــكَفِّرٌ (S, A) and ↓ مُــكَفَّرٌ: (A:) or this last signifies bound fast in iron; (K, TA;) as though covered and concealed by it: (TA:) pl. of the first, كُفَّارٌ. (K.) Hence the following, (K,) said by Mohammad during the pilgrimage of valediction, (TA,) لَا تَرْجِعُوا بِعْدِى كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ (K) [Do not ye become again, after me, i. e., after my death,] wearers of arms, preparing yourselves for fight, [one party of you smiting the necks of others;] as though he meant thereby to forbid war: (AM, TA:) or [do not ye become unbelievers, after me, &c.; i. e.,] do not ye call people unbelievers, and so become unbelievers [yourselves]. (AM, K, TA.) b9: A coat of mail; (Sgh, K;) because it conceals what is beneath it. (TA.) b10: One who has covered his coat of mail with a garment worn over it. (S.) b11: كَافِرُ الدُّرُوعِ A garment that is worn over the coat of mail. (A.) A2: One who denies, or disacknowledges, the favours or benefits of God: (K:) [ungrateful; unthankful; especially to God:] one who denies, or disacknowledges, the unity [of God], and the prophetic office [of Mohammad and others], and the law of God, altogether, accord. to the common conventional acceptation: a disbeliever; an unbeliever; an infidel; a miscreant; contr. of مُؤْمِنٌ: (El- Basáïr:) because he conceals the favours of God: (S:) or because his heart is covered; as though it were of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ: (IDrd, TA:) or because كُفْر covers his heart altogether: (Lth, TA:) i. e. having a covering to his heart: or because, when God invites him to acknowledge his unity, He invites him to accept his favours; and when he refuses to do so, he covers the favour of God, excluding it from him: (Az, TA:) fem. with ة: (S, Msb, K:) pl. masc.

كَفَرَــةٌ, (S, Msb, K,) the most common pl. of كافر in the first of the senses explained above, (El-Basáïr,) and كُفَّارٌ, (S, Msb, K,) the most common pl. of the same in the last of those senses, as contr. of مؤمن, (El-Basáïr,) and كِفَارٌ (S, K) and كَافِرُونَ: (Msb:) and pl. fem.

كَوَافِرُ (S, Msb, K) and كَافِرَاتٌ: (Msb:) and ↓ رَجُلٌ كَفَّارٌ, and ↓ كَفُورٌ signify the same as كَافِرٌ: (K:) or كَفُورٌ is an intensive epithet, meaning very ungrateful, or unthankful, [&c., especially to God]: so in the Kur xxii. 65, and xliii. 14: and كَفَّارٌ has a more intensive signification than كَفُورٌ, [meaning habitually ungrateful, &c.:] os in the Kur ا 23: but sometimes it is used in the sense of كَفُورٌ; as in the Kur xiv. 37: (ElBasáïr:) ↓ كَفُورٌ is fem. as well as masc.; (TA;) and its pl. is كُفُرٌ, (K, * TA,) also both masc. and fem.; and it has no unbroken pl. (TA.) b2: Also, simply, Denying, or disacknowledging; a denier, or disacknowledger: followed byبِ before the thing denied: pl. كَافِرُونَ: (S, TA;) so in the Kur ii. 38, (TA,) and xxviii. 48. (S, TA.) b3: [Also, Blaspheming; a blasphemer.]

A3: See also كَافُورٌ.

كَافُورٌ The spathe, or envelope of the طَلْع [or spadix], (As, S, K, TA,) or upper covering thereof, (TA,) of a palm-tree; (As, S, K, TA;) the كِمّ of a palm-tree: (Mgh, Msb:) as also ↓ كُفَرَّــى, (S, Mgh, Msb,) with damm to the ك and fet-h to the ف and teshdeed to the ر, (Mgh, Msb,) or كُفُرَّــى, [so in the copies of the K, and so I have found it written in other works, so that both forms appear to be correct,] and كَفَرَّــى and كِفِرَّــى, (K, * TA,) and ↓ كَافِرٌ (AHn, K) and ↓ كَفَرٌ: (K:) so called because it conceals what is within it: (Mgh, Msb:) or, accord. to AA and Fr, the طَلْع [by which they probably mean the spathe, for, as is said in the Mgh, it is applied by some to the كِمّ (or spathe) before it bursts open]: (S:) [↓ كفرّــى is sometimes masc., though more properly and commonly fem.:] IAar says, I heard Umm-Rabáh say.

هٰذِهِ كفرّــى and هٰذَا كفّرى: (TA:) the pl. of كَافُورٌ is كَوَافِيرُ; and the pl. of كَافِرٌ is كَوَافِرُ. (TA.) b2: Also (tropical:) The زَمَع of the grape-vine; (K, TA;) i. e., the leaves which cover what is within them of the raceme; likened to the كافور of the طلع; (TA;) the كِمّ [or calyx] of the grapes, before the blossom comes forth; because they cover the unopened raceme; accord. to IF, as also ↓ كُفَرَّــى: (Msb:) pl. كَوَافِيرُ and كَوَافِرُ, accord. to the K; but it is well known that the former is pl. of كافور, and the latter of كافر. (TA.) b3: And, accord. to some, (assumed tropical:) The envelope [or calyx] of any plant. (TA.) A2: [Camphor;] a kind of perfume, (S, K,) well known, from certain trees [the laurus camphora of Linn.] in the mountains of the sea of India and China, which afford shadow to many people or creatures, (K,) by reason of its greatness and its many spreading branches, (TA,) which leopards or panthers frequent, and the wood of which is white and easily broken; the كافور is found within it, and is of various kinds, in colour red, and becoming white only by تَصْعِيد [or sublimation]. (K.) A3: Accord. to the M, A mixture of perfume, composed of the spathe (كافور) of the spadix of the palm-tree. (TA.) A4: A certain spring, or fountain, in paradise. (Fr. K.) So in the Kur [lxxvi. 5,] إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا [Verily the pious shall drink a cup of wine whereof the mixture is Káfoor]. (Fr.) IDrd says, that it should be imperfectly decl., because it is a fem. [proper] name, determinate, of more than three letters; but it is made perfectly decl. for the conformity of the ends of the verses: Th says, that it is made perfectly decl. because it is used by way of comparison; and that if it were a [proper] name of the spring, or fountain, it would be imperfectly decl.: Th means, says ISd, whereof the mixture is like كافور [or camphor]: and Zj says, that it may mean that the taste of perfume and كافور is in it, or that it is mixed with كافور. (TA.) A5: A certain plant, (Lth, K,) [which I believe to he the same as the camphorata Monspeliensis, see my “ Thousand and One Nights, ”

ch. xxviii. note 6,] of sweet odour, (ISd, K,) the flower of which is (Lth, K) white, (Lth,) like the flower of the أُقْحُوَان [or camomile]. (Lth, K.) A6: IDrd says, I do not think the كافور is Arabic, because they sometimes say قَفُورٌ and قَافُورٌ. (TA.) أَــكْفَرُ [More, or most, ungrateful or unthank-ful, especially to God; or disbelieving or unbelieving]. (TA.) تَكْفِيرٌ, as a subst., The crown of a king. (ISd, K.) مُــكْفَّرٌ A bird covered with feathers. (A.) See also كَافِرٌ: and see مَكْفُورٌ.

A2: One who, though beneficent, is regarded, or treated, with ingratitude; (K;) a benefactor whose beneficence is not gratefully acknowledged. (A.) مُــكَفِّرٌ: see كَافِرٌ.

رَمَادٌ مَكْفُورٌ Ashes upon which the wind has swept the dust so that it has covered them. (S.) See also مُــكَفَّرٌ.

مُتَــكَفِّرٌ: see كَافِرٌ.

كفل كفن كفى See Supplement

حور

1 حَارَ, aor. ـُ (S,) inf. n. حَوْرٌ and حُؤُورٌ (S, K) and حُورٌ, a contraction of the form next preceding, used in poetry, in case of necessity, (TA,) and مَحَارٌ (S, K) and مَحَارَةٌ (K) and حَوْرَةٌ, (TA,) He, or it, returned, (S, L, K,) إِلَى شَىْءٍ

to a thing, and عَنْهُ from it. (L.) b2: [Hence,] حار عَلَيْهِ It (a false imputation) returned to him [who was its author; or recoiled upon him]. (TA, from a trad.) b3: And حَارَتِ الغُصَّةُ The thing sticking in the throat, and choking, descended; as though it returned from its place. (TA.) b4: [And حار, inf. n. حَوْرٌ and حُورٌ, He returned from a good state to a bad.] You say, حار بَعْدَ مَا كَانَ (TA on the authority of 'Ásim, and so in a copy of the S,) He returned from a good state after he had been in that state: (A 'Obeyd, S, * TA:) so says 'Asim: (TA:) or حار بعد ما كَارَ (TA, and so in copies of the S,) He became in a state of defectiveness after he had been in a state of redundance: (TA:) or it is from حار, inf. n. حَوْرٌ, He untwisted his turban: (Zj, TA:) and means (assumed tropical:) He became in a bad state of affairs after he had been in a good state. (TA. [See حَوْرٌ, below.]) b5: حَارَ وَبَارَ He became in a defective and bad state. (TA. [Here بار is an imitative sequent; (see حَائِرٌ;) as is also يَبُورُ in a phrase mentioned below.]) b6: حار, aor. as above, (Msb,) inf n.

حَوْرٌ (S, A, Msb, K) and حُورٌ (S, A, K) and مَحَارَةٌ (S) and مَحَارٌ, (M and TA in art. اول,) It decreased, or became defective or deficient. (S, * A, * Msb, K. * [See also حَوْرٌ, below.]) b7: Also, inf. n. حَوْرٌ (TA) and حُورٌ, (S, K,) He perished, or died. (S, * K, * TA.) b8: Also, aor. ـُ inf. n. حَوْرٌ, He, or it, became changed from one state, or condition, into another: and it became converted into another thing. (TA.) b9: مَا يَحُورُ فُلَانٌ وَلَا يَبُورُ Such a one does not increase nor become augmented [in his substance] (Ibn-Háni, K *) is said when a person's being afflicted with smallness of increase is confirmed. (Ibn-Háni, TA.) A2: حار, (TK,) inf. n. حَوْرٌ, (K,) He was, or became, confounded, or perplexed, and unable to see his right course; syn. تَحَيَّرَ. (K, * TK.) [See also art. حير.]

A3: See also 2.

A4: حَوِرَ, aor. ـَ inf. n. حَوَرٌ; (K;) and حَوِرَتْ, aor. and inf. n. as above; (Msb;) and ↓ احوّر, (K,) inf. n. اِحْوِرَارٌ; (TA;) and احوّرت; (S, K; *) He, (a man, K, TA,) and it, (an eye, S, Msb, K, * TA,) was, or became, characterized by the quality termed حَوَرٌ as explained below. (S, Msb, K, TA.) 2 حوّرهُ, inf. n. تَحْوِيرٌ, He made him, or it, to return. (Zj, K.) b2: He (God) denied him, or prohibited him from attaining, what he desired, or sought; disappointed him; frustrated his endeavour, or hope; (K, TA;) and caused him to return to a state of defectiveness. (TA.) A2: حوّر, inf. n. as above, He whitened clothes, or garments, (S, Msb,) and wheat, or food: (S:) and ↓ حار, (K,) aor. ـُ inf. n. حَوْرٌ, (TA,) he washed and whitened a garment, or piece of cloth; (K;) but حوّر is better known in this sense. (TA.) b2: حوّر عَيْنَ البَعِيرِ, (inf. n. as above, TA,) He burned a mark round the eye of the camel with a circular cauterizing-instrument, (S, K, *) on account of a disorder: because the place becomes white. (TA.) A3: [He prepared skins such as are called حَوَرٌ: a meaning indicated, but not expressed, in the TA. b2: And app. He lined a boot with such skin: see مُحَوَّرٌ.]

A4: Also, (inf. n. as above, TA,) He prepared a lump of dough, and made it round, (S, K,) with a مِحْوَر, (TA,) to put it into the hole containing hot ashes in which it was to be baked: (S, K:) he made it round with a مِحْوَر. (A.) 3 حاورهُ, (A, Mgh, Msb,) and حاورهُ الكَلَامَ, (TA in art. رجع, &c.,) inf. n. مُحَاوَرَةٌ (S, Mgh, K) and حِوَارٌ, (A, Mgh,) He returned him answer for answer, or answers for answers; held a dialogue, colloquy, conference, disputation, or debate, with him; or bandied words with him; syn. جَاوَبَهُ, (S, and Jel in xviii. 35,) and رَاجَعَهُ الكَلَامَ, (A, Mgh, Msb,) or رَاجَعَهُ فِى الكَلَامِ, (Bd in xviii. 32,) or, of the inf. n., مُرَاجَعَةُ النُّطْقِ. (K.) And حاورهُ He vied, or competed, with him, or contended with him for superiority, in glorying, or boasting, or the like; syn. فَاخَرَهُ. (Jel. in xviii. 32.) 4 احار [He returned a thing]. You say, طَحَنَتْ فَمَا أَحَارَتْ شَيْئًا She ground, and did not return (مَا رَدَّتْ) anything of the flour [app. for the loan of the hand-mill: see حُورٌ, below]. (S, K.) b2: احار الغُصَّةَ He swallowed the thing sticking in his throat and choking him; [as though he returned it from its place: see 1: see also 4 in art. حير: and see an ex. voce إِحَارَةٌ.] (TA.) And فُلَانٌ سَرِيعُ الإِحَارَةِ Such a one is quick in swallowing: [said to be] from what next follows. (Meyd, TA.) b3: احار, (S, K, &c.,) inf. n. إِحَارَةٌ, (TA,) He returned an answer, or a reply. (Msb, TA.) You say, كَلَّمْتُهُ فَمَا أَحَارَ إِلَىَّ جَوَابًا I spoke to him, and he did not return to me an answer, or a reply. (S, A, * Msb, * K, *) And in like manner, مَا أَحَارَ بِكَلِمَةِ [He did not return a word in answer, or in reply]. (TA.) A2: احارت She (a camel) had a young one such as is called حُوَار. (K.) 6 تحاوروا, (Msb, K, &c.,) inf. n. تَحَاوُرٌ, (S, K,) They returned one another answer for answer, or answers for answers; held a dialogue, colloquy, conference, disputation, or debate, one with another; or bandied words, one with another; syn. تَجَاوَبُوا, (S, K,) and تَرَاجَعُوا, (Jel in lviii. & ا,) or تَرَاجَعُوا الكَلَامَ, (Msb, K,) or تَرَاجَعُوا فِى الكَلَامِ. (Bd in lviii. 1.) [And They vied, or competed, or contended for superiority, one with another, in glorying, or boasting, or the like: see 3.]9 احوّر, (S, K, &c.,) inf. n. اِحْوِرَارٌ, (K,) It (a thing, S, Msb, and the body, TA, and the part around the eye, A, and bread, S, or some other thing, TA) was, or became, white. (S, A, Msb, K.) b2: See also 1, last sentence.10 استحارهُ He desired him to speak [or to return an answer or a reply; he interrogated him]. (S, K.) And استحار الدَّارَ He desired the house to speak [to him; he interrogated the house; as a lover does in addressing the house in which the object of his love has dwelt]. (IAar.) حَوْرٌ inf. n. of حَارَ. (S, A, Msb, K.) [Hence,] نَعُوذُ بِاللّٰهِ مِنَ الحَوْرِ بَعْدَ الكَوْنِ, (TA on the authority of 'Ásim, and so in a copy of the S,) a trad., (TA,) meaning We have recourse to God for preservation from decrease, or defectiveness, after increase, or redundance: (S:) or مِنَ الحَوْرِ بَعْدَ الكَوْرِ, (TA, and so in copies of the S,) meaning as above: (S, TA:) or (assumed tropical:) from a bad state of affairs after a good state; from حَوْرٌ signifying the “ untwisting ” a turban: (TA:) or from returning and departing from the community [of the faithful] after having been therein; [from حَارَ “ he untwisted ” his turban, and] from كَارَ “ he twisted ” his turban upon his head. (Zj, TA. [See also كَوْرٌ.]) ↓ فِى مَحَارَةٍ ↓ حُورٌ, (S, K,) and حَوْرٌ, (K,) Deficiency upon deficiency, (S, K,) and return upon return, (TA,) is a prov., applied to him whose good fortune is retiring; (S, K;) or to him who is not in a good state; or to him who has been in a good state and has become in a bad state: (K:) or the saying is, ↓ فُلَانٌ حَوْرٌ فِى مَحَارَةٍ [Such a one is suffering deficiency upon deficiency: حَوْرٌ being used in the sense of حَائِرٌ, like بَوْرٌ in the sense of بَائِرٌ]: so heard by IAar; and said by him to be applied in the case of a thing not in a good state; or to him who has been in a good state and has become in a bad state. (TA.) One says also, البَاطِلُ فِى

حَوْرٍ What is false, or vain, is waning and retreating. (TA.) And وَبُورٍ ↓ إِنَّهُ فِى حُورٍ, (K,) or حُورٍ بُورٍ, (K in art. حير,) Verily he is engaged in that which is not a skilful nor a good work or performance: (فِى غَيْرِ صَنْعَةٍ وَلَا إِجَادَةٍ: so in the L: in the K, for احادة is put إِتَاوَةٍ [which is evidently a mistake]: TA:) or he is in a bad state, and a state of perdition: (TA in art. حير:) or in error. (K. [See also بُورٌ: and see بَائِرٌ, in art. بور; where it is implied that بور is here an imitative sequent of حور.]) And ذَهَبَ فُلَانٌ فِى

وَالبَوَارُ ↓ الحَوَارِ Such a one went away in a defective and bad state. (L, TA.) b2: See also حَوِيرٌ.

A2: What is beneath the [part called] كَوْرٌ of a turban. (K.) A3: The bottom of a well or the like. (K.) b2: Hence, (TA,) هُوَ بَعِيدُ الحَوْرِ (assumed tropical:) He is intelligent; (K;) deep in penetration. (TA.) حُورٌ: see حَوْرٌ, in two places.

A2: Also [app. A return of flour for the loan of a hand-mill; like عُقْبَةٌ (a subst. from أَعْقَبَ) signifying some broth which is returned with a borrowed cooking-pot:] a subst. from احارت in the phrase طَحَنَتْ فَمَا

أَحَارَتْ شَيْئًا [q. v. suprà]. (S, K.) حَوَرٌ Intense whiteness of the white of the eye and intense blackness of the black thereof, (S, Msb, K,) with intense whiteness, or fairness, of the rest of the person: (K:) or intense whiteness of the white of the eye and intense blackness of the black thereof, with roundness of the black, and thinness of the eyelids, and whiteness, or fairness, of the parts around them: (K:) or blackness of the whole [of what appears] of the eye, as in the eyes of gazelles (AA, S, Msb, K) and of bulls and cows: (AA, S:) and this is not found in human beings, but is attributed to them by way of comparison: (AA, S, Msb, K:) As says, I know not what is الحَوَرُ in the eye. (S.) b2: Also [simply] Whiteness. (A.) A2: Red skins, with which [baskets of the kind called] سِلَال are covered: (S, K:) [a coll. gen. n.:] n. un. with ة: (S:) pl. حُورَانٌ: (K, TA: in the CK حَوَرانٌ:) or (so in the TA, but in the K “ and ”) a hide dyed red: (K, TA:) or red skins, not [such as are termed] قَرَظِيَّة: pl. أَحْوَارٌ: (AHn:) or skins tanned without قَرَظ: or thin white skins, of which [receptacles of the kind called] أَسْفَاط are made: or prepared sheep-skins. (TA.) [In the present day, pronounced حَوْر, applied to Sheep-skin leather.]

A3: A certain kind of tree: the people of Syria apply the name of حَوْرٌ to the plane-tree (دُلْب); but it is حَوَرٌ, with two fet-hahs: in the account of simples in the Kánoon [of Ibn-Seenà], it is said to be a certain tree of which the gum is called كهرباء: (Mgh:) [by the modern Egyptians (pronounced حَوْر) applied to the white poplar:] a certain kind of wood, called البَيْضَآءُ, (K,) because of its whiteness. (TA.) A4: الحَوَرُ The third star, [e,] that next the body, of the three in the tail of Ursa Major. (Mir-át ez-Zemán, &c. [In the K it is incorrectly said to be the third star of بَنَاتُ نَعْشٍ الصُّغْرَى. See القَائِدُ, in art. قود.]) حَارَةٌ [A quarter of a city or town; generally consisting of several narrow streets, or lanes, of houses, and having but one general entrance, with a gate, which is closed at night; or, which is the case in some instances, having a by-street passing through it, with a gate at each end:] a place of abode of a people, whereof the houses are contiguous: (Msb:) any place of abode of a people whereof the houses are near [together]: (K in art. حير:) a spacious encompassed tract or place; syn. مُسْتَدَارٌ مِنْ فَضَآءٍ: (A:) pl. حَارَاتٌ. (A, Msb.) حِيرَةٌ: see حَوِيرٌ.

حَوْرَآءُ fem. of أَحْوَرُ [q. v.]. b2: Also A round, or circular, burn, made with a hot iron; (K;) [around the eye of a camel; (see 2;)] so called because its place becomes white. (TA.) حَوَرْوَرَةٌ: see حَوَارِيَّةٌ, under حَوَارِىٌّ.

حَوَارٌ: see حَوِيرٌ: A2: and see حَوْرٌ.

حُوَارٌ, (S, K, &c.,) and sometimes with kesr [↓ حِوَارٌ], (K,) but this latter is a bad form, (Yaakoob,) A young camel when just born: (T, K:) or until weaned; (S, K;) i. e. from the time of its birth until big and weaned; (TA;) when it is called فَصِيلٌ: (S:) fem. with ة: (IAar:) pl. (of pauc., S) أَحْوِرَةٌ and (of mult., S) حِيرَانٌ and حُورَانٌ. (S, K.) [Its flesh is insipid: see a verse cited as an ex. of the word مَسِيخٌ.]

b2: [Hence,] عَقْرَبُ الحِيرَانِ The scorpion of winter; because it injures the حُوَار, (K, TA,) i. e. the young camel. (TA.) حِوَارٌ: see حَوِيرٌ: A2: and see also حُوَارٌ.

حَوِيرٌ (S, K,) and ↓ حَوِيرَةٌ, (S, and so in some copies of the K,) or ↓ حُوَيْرَةٌ, (so in other copies of the K and in the TA,) and ↓ حَوَارٌ (S, K) and ↓ حِوَارٌ (K) and ↓ مَحُورَةٌ (S, K, TA, in the CK مَحْوُرَةٌ) and ↓ مَحْوَرَةٌ and ↓ مُحَاوَرَةٌ [originally an inf. n. of 3] and ↓ حِيرَةٌ (K) and ↓ حَوْرٌ, (TA,) An answer; a reply. (S, K.) You say, مَا رَجَعَ إِلَىَّ حَوِيرًا, &c., He did not return to me an answer, or a reply. (S.) [See a verse of Tarafeh cited voce مُجْمِدٌ.]

حَوِيرَةٌ, or حُوَيْرَةٌ: see what next precedes.

حَوَارِىٌّ One who whitens clothes, or garments, by washing and beating them. (S, M, Msb, K.) Hence its pl. حَوَارِيُّونَ is applied to The companions [i. e. apostles and disciples] of Jesus, because their trade was to do this. (S, M, Msb.) [Or it is so applied from its bearing some one or another of the following significations.] b2: One who is freed and cleared from every vice, fault, or defect: [or] one who has been tried, or proved, time after time, and found to be free from vices, faults, or defects; from حَارَ “ he returned. ” (Zj, TA.) b3: A thing that is pure, or unsullied: anything of a pure, or an unsullied, colour: and hence, b4: One who advises, or counsels, or acts, sincerely, honestly, or faithfully: (Sh:) or a friend; or true, or sincere, friend: (TA:) or an assistant: (S, Msb, K:) or a strenuous assistant: (TA:) or an assistant of prophets: (K:) or a particular and select friend and assistant of a prophet: and hence the pl. is applied to the companions of Mohammad also. (Zj.) b5: A relation. (K.) b6: And حَوَارِيَّةٌ A white, or fair, woman; (A;) as also ↓ حَوَرْوَرَةٌ; (T, K;) and so ↓ حَوْرَآءُ, without implying حَوَرٌ of the eye: (TA:) pl. of the first حَوَارِيَّاتٌ: (A:) or this pl. signifies women of the cities or towns; (K;) so called by the Arabs of the desert because of their whiteness, or fairness, and cleanness: (TA:) or women clear in complexion and skin; because of their whiteness, or fairness: (TA:) or women inhabitants of regions, districts, or tracts, of cities, towns, or villages, and of cultivated land: (Ksh and Bd in iii. 45:) or [simply] women; because of their whiteness, or fairness. (S.) حُوَّارَى White, applied to flour: (A, * K:) such is the best and purest of flour: (K, TA:) and in like manner applied to bread: (A:) or whitened, applied to flour; (S;) and, in this latter sense, to any food. (S, K.) [See also سَمِيدٌ: and see مُحَوَّرٌ.]

رَجُلٌ حَائِرٌ بَائِرٌ A man in a defective and bad state: (S, TA:) or perishing, or dying. (S.) [See the same phrase in art. حير: see also حَوْرٌ: and see بَائِرٌ, in art. بور; where it is said that بائر is here an imitative sequent of حائر.]

A2: See also مَحَارَةٌ.

أَحْوَرُ, (K,) applied to a man, (TA,) Having eyes characterized by the quality termed حَوَرٌ as explained above: (K:) and so حَوْرَآءُ, [the fem.,] applied to a woman: (S, Msb, K: *) pl. حُورٌ. (S, K.) And حُورُ العِينِ, applied to women, Having eyes like those of gazelles and of cows. (AA, S.) Az says that a woman is not termed حَوْرَآء unless Combining حَوَر of the eyes with whiteness, or fairness, of complexion. (TA.) See also حَوَارِيَّةٌ, under حَوَارِىٌّ. b2: طَرْفٌ أَحْوَرُ An eye of pure white and black. (A.) b3: الأَحْوَرُ A certain star: (S, K:) or (K) Jupiter. (S, K.) A2: Also (tropical:) Intellect: (ISk, S, K:) or pure, or clear, intellect; like an eye so termed, of pure white and black. (A.) So in the saying, مَا يَعِيشُ بُأَحْوَرَ (tropical:) [He does not live by intellect: or by pure, or clear, intellect]. (ISk, S, A.) أَحْوَرِىٌّ A man (TA) white, or fair, (S, K,) of the people of the towns or villages. (TA.) [See also حَوَارِىٌّ; of which the fem. is applied in like manner to a woman.]

مَحَارٌ: see مَحَارَةٌ, in two places.

مِحْوَرٌ The pin of wood, or, as is sometimes the case, of iron, on which the sheave of a pulley turns; (S;) the iron [pin] that unites the bent piece of iron which is on each side of the sheave of a pulley, and in which it [the محور] is inserted, and the sheave itself: and a piece of wood which unites (تَجْمَعُ) the sheave of a large pulley [app. with what is on each side of the latter; for it seems to mean here, also, the pivot]: (K:) some say that it is so called because it turns round, returning to the point from which it departed: others, that it is so called because, by its revolving, it is polished so that it becomes white: (Zj:) pl. مَحَاوِرُ. (A.) One says, قَلِقَتْ مَحَاوِرُهُ, meaning (tropical:) His circumstances, (A,) or affair, or case, (K,) became unsettled: (A, K:) from the state of the pin of the sheave of a pulley when it becomes smooth, and the hole becomes large, so that it wabbles. (A.) b2: Also A thing (K) of iron (TA) upon which turns the tongue of a buckle at the end of a waist-belt. (K.) b3: and An iron instrument for cauterizing [app. of a circular form: see 2]. (K.) b4: And The wooden implement (S, K) of the baker, or maker of bread, (S,) with which he expands the dough, (K,) and prepares it, and makes it round, to put it into the hot ashes in which it is baked: (TA:) so called because of its turning round upon the dough, as being likened to the محور of the sheave of a pulley, and because of its roundness. (T.) مَحَارَةٌ: see حَوْرٌ, in two places.

A2: Also A place that returns [like a circle]: or in which a return is made [to the point of commencement]. (K.) b2: A mother-of-pearl shell; an oyster-shell: (S, IAth, Msb, K:) or the like thereof, of bone: (S, K:) pl. مَحَاوِرُ and [coll. gen. n.] ↓ مَحَارٌ. (L.) b3: And hence, A thing in which water is collected; as also ↓ حَائِرٌ. (IAth.) b4: [Hence also,] An oyster [itself]; expl. by دَابَّةٌ فِى الصَّدَفَيْنِ. (L in art. محر.) b5: The cavity of the ear; (K;) i. e. the external, deep, and wide, cavity, around the ear-hole; or the صَدَفَة [or concha] of the ear. (TA.) b6: The part of the shoulder-blade called its مَرْجِع [q. v.]: (S, K:) or the small round hollow that is in that part of the shoulder-blade in which the head of the humerus turns. (TA.) b7: The small round cavity of the hip: and the dual signifies the two round heads [?] of the hips, in which the heads of the thighs turn. (TA.) b8: The palate; syn. حَنَكٌ: and without ة, i. e. ↓ مَحَارٌ, the same, of a man: and, this latter, the place, in a beast, where the farrier performs the operation termed تَحْنِيكٌ: (TA:) or the former signifies the upper part of the mouth of a horse, internally: (IAar, TA:) or the inner part of the palate: (Abu-l-' Omeythil, TA:) or, [which seems to be the same,] the portion of the upper part of the mouth which is behind the فِرَاشَة [or فِرَاش]: and the passage of the breath to the innermost parts of the nose: (TA:) or مَحَارَةُ الحَنَكِ signifies the part [of the palate] which is a little above the place where the farrier performs the operation termed تحنيك. (S.) b9: The part between the frog and the extremity of the fore part of a solid hoof. (Abu-l-' Omeythil, K.) What is beneath the إِطَار [q. v., app. here meaning the اطار of the hoof of a horse or the like]. (TA.) And The مَنْسِم [i. e. toe, or nail, &c.,] of a camel. (TA.) A3: A thing resembling [the kind of vehicle called] a هَوْدَج; (K;) pronounced by the vulgar [مَحَارَّة,] with teshdeed: pl. مَحَارْاتٌ (TA) [and مَحَائِرُ, which is often applied in the present day to the dorsers, or panniers, or oblong chests, which are borne, one on either side, by a camel, and, with a small tent over them, compose a هودج]: the [ornamented هودج called the]

مَحْمِل [vulgarly pronounced مَحْمَل] of the pilgrims [which is borne by a camel, but without a rider, and is regarded as the royal banner of the caravan; such as is described and figured in my work on the Modern Egyptians]. (Msb.) A4: I. q. خَطٌّ [A line, &c.]. (K.) b2: And i. q. نَاحِيَةٌ [A side, region, quarter, tract, &c.]. (K.) مَحُورَةٌ and مَحْوَرَةٌ: see حَوِيرٌ.

مُحْوَرُّ القِدْرِ The whiteness of the froth, or of the scum, of the cooking-pot. (S.) b2: جَفْنَةٌ مُحْوَرَّةٌ, [in the copies of the K, erroneously, مُحَوَّرَةٌ,] A bowl whitened by [containing] camel's hump, (S, L, K,) or its fat. (A.) مُحَوَّرٌ Dough of which the surface has been moistened with water, so that it is shining. (TA.) [See also 2.] b2: أَعْيُنٌ مُحَوَّرَاتٌ, in a verse of El-'Ajjáj, Eyes of a clear white [in the white parts] and intensely black in the black parts. (S.) A2: A boot lined with skin of the kind called حَوَرٌ. (K.) مُحَوِّرٌ A possessor of [flour, or bread, such as is termed] حُوَّارَى. (TA.) مُحَاوَرَةٌ: see حَوِيرٌ.

خبر

1 خَبُرَ, aor. ـُ (K,) inf. n. خُبُورٌ; (TA;) and ↓ اختبر, and ↓ تخبّر; (K;) He knew; or had, or possessed, knowledge; بِشَىْءٍ [of a thing; generally meaning, with respect to its internal, or real, state]. (K, TA.) A2: خَبَرَهُ, (S, A, Msb,) aor. ـُ (Msb, MS,) inf. n. خَبْرٌ; (Msb, MS; *) and خَبِرَهُ, [aor. ـَ (A,) inf. n. خَبَرٌ; (TA;) and ↓ اختبِرهُ, and ↓ تخبّرهُ; (TA;) He knew it; syn. عَلِمَهُ; (S, A, Msb;) [generally meaning, with respect to its internal, or real, state; like خَبُرَ بِهِ: see خُبْرٌ, its simple subst., as distinguished from its inf. n.] You say, مِنْ أَيْنَ خَبَرْتَ هَذَا الأَمْرَ, (so in a copy of the S,) or خَبِرْتَ, (so in another copy of the S, and so in the A, where it is expressly said to be with kesr,) Whence knewest thou this thing? (S, A. *) b2: And خَبَرَهُ, (S, K,) aor. ـُ (S,) inf. n. خُبْرٌ and خِبْرَةٌ, (S, K,) or the latter is a simple subst.; (Msb;) and ↓ اختبرهُ [which is the more common in this sense]; (S, Msb, K;) He tried, made trial of, made experiment of, tested, proved, assayed, proved by trial or experiment or experience him, or it. (S, Msb, K.) Hence the phrase, (S,) لَأَخْبُرَنَّ خَبَرَكَ, (S, K,) in some good lexicons خُبْرَكَ, (TA, [and so in the CK, but this I think to be a mistake, suggested by the explanation, which is not literal,]) i. q. لَأَعْلَمَنَّ عِلْمَكَ [which properly signifies I will assuredly know thy knowledge, or what thou knowest, but here means, as is shown by the manner in which the phrase that it explains is mentioned in the S, I will assuredly try, prove, or test, thy state, and so know what thou knowest]. (S, K.) [Hence, also,] the saying of Abu-dDardà, وَجَدْتُ النَّاسَ اُخْبُرْ تَقْلِهِمْ, (S,) or تَقْلِهِ, (A, K,) I found the people to be persons of whom it is said thus: [Try, prove, or test, them, or him, and thou wilt hate them, or him:] i. e. there is not one [of them] but his conduct is hated when it is tried, or proved, or tested: (K:) or when thou triest, provest, or testest, them, thou wilt hate them: the imperative form being used, but the meaning being that of an enunciative: (S, A, L, B:) [وَجَدْتُ is a verb of the kind called أَفْعَالُ القُلُوبِ, which govern two objective complements; therefore اُخْبُرْ تَقْلِهِمْ and اُخْبُرْ تَقْلِهِ are for مَقْلِيِّينَ عِنْدَ الخِبْرَةِ and مَقْلِيًّا عند الخبرة.]

A3: خَبَرَ الأَرْضَ, [and, as appears from a passage in the L, ↓ خبّرها, (see خَبْرٌ,)] He furrowed, or ploughed, the land for sowing. (Msb.) A4: خَبَرَ الطَّعَامَ, (K,) aor. ـُ inf. n. خَبْرٌ, (TA,) He made the food greasy; or put grease to it. (K, TA.) A5: خَبِرَ It (a place) was, or became, what is termed خَبْرَآء: (S:) or abounded with سِدْر [or lote-trees]. (TA.) b2: And خَبِرَتِ الأَرْضُ, aor. ـَ (K,) inf. n. خَبَرٌ, (TA,) The land, or ground, abounded with خَبَار [app. meaning soft soil: see 3]. (K.) A6: خبرت, [probably خَبُرَتْ, like غَزُرَتْ &c.,] inf. n. خُبُورٌ, (tropical:) She (a camel) abounded with milk. (Lh, TA. [See خَبْرٌ.]) 2 خَبَّرَ see 4, in two places: A2: and see 1.3 خَاْبَرَ خابرهُ, (TA,) inf. n. مَخَابَرَةٌ, (S, A, Mgh, Msb, K, &c.,) [He made a contract, or bargain, with him to till and sow and cultivate land for a share of its produce:] the inf. n. signifies i. q. مُزَارَعَةٌ [i. e. the making a contract, or bargain, with another to cultivate land for a share of its produce], (AO, Lh, S, A, IAth, Mgh, Msb,) for somewhat of its produce, (S, Msb,) or for a third or a quarter, (AO, Mgh,) or for a determined share, such as a third or a quarter or some other portion, (IAth,) or for half or the like: (so in some copies of the K and in the TA:) or the tilling the ground for half or the like: (so in other copies of the K:) and i. q. مُؤَاكَرَةٌ: (K:) and ↓ خِبْرٌ is syn. with مُخَابَرَةٌ: (S, K:) it is a forbidden practice: (A, Mgh, TA:) it is from خَبِيرٌ signifying “ a tiller, or cultivator, of land: ” (S, Mgh:) or from خَبَرَ “ he furrowed, or ploughed (land) for sowing; ” whence خَبِيرٌ also: (Msb:) or from خَبِرَتِ الأَرْضُ “ the land abounded with خَبَار: ” or from [the fortress of] خَيْبَر, because the Prophet made it to remain in the possession of its inhabitants for half of its revenue; and therefore it was said, خَابَرَهُمْ. (TA.) 4 اخبرهُ, [inf. n. إِخْبَارٌ;] (S, A, Msb, K;) and ↓ خبّرهُ, (S, A, K,) inf. n. تَخْبِيرٌ; (K;) are syn. [as signifying He informed him, told him, or acquainted him]. (S, A, K.) You say, أَخْبَرْتُهُ بِكَذَا, (S, Msb,) [and عَنْ كذا,] and ↓ خَبَّرْتُهُ, (S,) [I informed him, or told him, of such a thing; or acquainted him with such a thing; or made him to know the internal, or real, state of such a thing.] And ↓ اخبرهُ خُبُورَةً, i. e. أَنْبَأَهُ مَا عِنْدَهُ [He informed him, or told him, of what he had, or knew]. (K. [Whether it be meant that اخبر is doubly trans. without a particle, in this instance, like أَعْلَمَ, or whether خبورة be a quasi-inf. n, is not explained.]) One says also, تُخْبِرُ عَنْ مَجْهُولِهِ مَرْآتُهُ (tropical:) [His aspect acquaints one with his unknown state or qualities]. (A.) [And اخبر عَنْهُ He predicated of him, or it.]

A2: أَخْبَرْتُ اللِّقْحَة (tropical:) I found the milch camel to be abounding with milk. (K. [See 1, last sentence.]) 5 تَخَبَّرَ see 1, in two places: b2: and see 10, in four places.

A2: تخبّروا, (K,) or تخبّروا خُبْرَةً, (S,) They bought a sheep or goat, (S, K,) for different sums, (TA,) and slaughtered it, (S, K,) and divided its flesh among themselves, (S, TA,) each of them receiving a share proportioned to the sum that he had paid. (TA.) 8 إِخْتَبَرَ see 1, in three places.

A2: مَا اخْتَبَرْتَ لِأَهْلِكَ What خُبْرَة, or flesh-meat, hast thou bought for thy family? (TA.) 10 استخبرهُ (A, K) and ↓ تخبّرهُ (K) He asked, or sought, or desired, of him information, or news, or tidings: (A, * K:) or he asked him respecting news, or tidings, and desired that he should inform him thereof. (TA.) And استخبر and ↓ تخبّر, (S,) or استخبر الخَبَرَ and ↓ تخبّرهُ, (TA,) He asked, or inquired, after the news, or tidings, (S, TA,) that he might know the same: (TA:) and ↓ تخبّر الأَخْبَارَ He searched after the news, or tidings, diligently, or time after time. (A, TA.) خَبْرٌ: see خُبْرٌ.

A2: Also Trees of the kind called سِدْر [or lote-trees], (Lth, K,) and أَرَاك, with abundant herbage around them; (Lth;) as also ↓ خَبِرٌ: (Lth, K:) [both coll. gen. ns.:] ns. un.

خَبْرَةٌ and خَبِرَةٌ. (TA.) b2: Seed-produce. (K.) b3: A place where water rests, or stagnates, in a mountain: (K:) a place where water has fallen, such as the water-course has furrowed (خَبَّرَ [perhaps a mistranscription for خَبَرَ]) in the summits (رُؤُوس) [of mountains], and through which one wades. (L.) A3: A large [leathern water-bag of the kind called] مَزَادَة [q. v.]; (S, K;) as also ↓ خَبْرَآءُ (Kr, K) and ↓ خِبْرٌ: (K:) but this last is disallowed, in the sense above-explained, by AHeyth; and others say that the first word is better: (TA:) pl. of the first خُبُورٌ. (S, K.) b2: Hence, by way of comparison thereto, (S,) (tropical:) A she-camel abounding with milk; (S, K;) as also ↓ خِبْرٌ, (K,) and ↓ مَخْبُورَةٌ [نَاقَةٌ]. (TA.) خُبْرٌ (S, A, K) and ↓ خِبْرٌ (K) and ↓ خَبْرٌ, an inf. n., (Msb,) and ↓ خَبَرٌ, also an inf. n., (TA,) and ↓ خُبْرَةٌ and ↓ خِبْرَةٌ and ↓ مَخْبَرَةٌ, (K,) Knowledge, syn. عِلْمٌ, (S, A, Msb, K,) بِشَىْءٍ [of a thing]: (A, K:) or, accord. to some, خُبْزٌ signifies knowledge of the secret internal state: and ↓ خِبْزَةٌ and ↓ خُبْزَةٌ signify knowledge of the external and internal state; or, as some say, of secret internal circumstances or properties; but this necessarily involves acquaintance with external things. (TA.) You say, لِى بِهِ خُبْرٌ and ↓ خِبْرَةٌ [&c.] I have knowledge of it. (TA.) And مَا لِى بِهِ خُبْرٌ [&c.] I have not knowledge of it. (A.) b2: See also خِبْرَةٌ.

A2: And see خَبِيرٌ: A3: and خُبْرَةٌ.

خِبْرٌ: see خُبْرٌ: A2: and see also 3: A3: and see خَبْرٌ, in two places.

خَبَرٌ [originally] an inf. n. of خَبِرَهُ: see خُبْرٌ. (TA.) b2: Also Information; a piece of information; a notification; intelligence; an announcement; news; tidings; a piece of news; an account; a narration, or narrative; a story; syn. نَبَأٌ; (T, K;) that comes to one from a person of whom he asks it: (TA:) or خَبَرٌ and نَبَأٌ are not synonymous; for, accord. to Er-Rághib and others, the latter relates to a thing of great importance: and accord. to the leading authorities in lexicology and the science of conventional language, the former signifies properly, and in its common acceptation, what is related from another or others: to which authors on the Arabic language add, that it may be true or false: (MF:) or what is related from another or others, and talked of: (Msb:) pl. أَخْبَارٌ, (S, Msb, K,) and pl. pl. أَخَابِيرُ. (K.) b3: By the relaters of traditions, it is used as syn. with حَدِيثٌ [signifying A tradition; or narrative relating, or describing, a saying or an action &c. of Mohammad]: (TA:) or this latter term is applied to what comes from the Prophet; and خَبَرٌ, to what comes from another than the Prophet; or from him or another; and أَثَرٌ, to what comes from a Companion of the Prophet; but it may also be applied to a saying of the Prophet. (Kull p. 152.) b4: [In grammar, as correlative of مُبْتَدَأٌ, An enunciative: and as correlative of اِسْمٌ, the predicate of the non-attributive verb كَانَ and the like, and of كَادَ &c.] b5: Also A man's state, or case; الأَمْرُ الَّذِى هُوَ عَليْهِ. (Har p. 20.) خَبِرٌ: see خَبِيرٌ, in two places.

A2: See also خَبْرٌ. b2: خَبِرَةٌ, or أَرْضٌ خَبِرَةٌ; and مَوْضِعٌ خَبِرٌ, and خَبِرٌ alone: see خُبْرٌ.

خُبْرَةٌ: see خُبْرٌ, in two places.

A2: Also A portion, or share, (A'Obeyd, S, A, Mgh, K,) which one takes, of flesh-meat or fish. (A'Obeyd, S, K.) b2: A sheep, or goat, which is bought by a number of persons, (S, K,) for different sums, (TA,) and slaughtered, (S, K,) and of which the flesh is then divided by them among themselves, (S,) each of them receiving a share proportioned to the sum that he has paid; (TA; [see 5;]) as also ↓ خَبِيرَةٌ: (K:) and ↓ شَاةٌ خَبِيرَةٌ a sheep, or goat, divided among several persons; thought by ISd to be formed by rejection of the augmentative letter [in its verb تخبّر]. (TA.) b3: What one buys for his family; as also ↓ خُبْرٌ: (K:) accord. to some, (TA,) flesh-meat (K, TA) which one buys for his family. (TA.) b4: Food, (K, TA,) consisting of flesh-meat and other kinds. (TA.) b5: A thing brought forward or offered [for entertainment]. (Lh, K.) So in the saying, اِجْتَمَعُوا عَلَى خُبْرَتِهِ [They congregated over what he had brought forward, or offered, for their entertainment]. (Lh.) b6: A mess of crumbled, or broken, bread, moistened with broth, large, (K, TA,) and greasy. (TA.) b7: A bowl in which are bread and flesh-meat for four or five [persons]. (K.) b8: Food which the traveller carries in his journey, (K,) and provides for himself. (TA.) b9: Seasoning, condiment, or savoury food; as also ↓ خَبِيرٌ: whence the saying, أَتَانَا بِخُبْزَةٍ وَلَمْ يَأْتِنَا بِخُبْرَةٍ [He brought us a cake of bread, but he brought us not any seasoning]. (TA.) b10: Hence, by the Karaj, whose land is adjacent to 'Irák el-'Ajam, applied to A date; and by some of them pronounced خُبْلَةٌ. (TA.) خِبْرَةٌ Trial, proof, or test; (S, Msb, K;) and so ↓ خُبْرٌ, (S, K,) as in the saying, صَدَّقَ الخَبَرَ الخُبْرُ [The trial, proof, or test, verified the information]. (S.) b2: See also خُبْرٌ, in three places.

خَبْرَآءُ, (Lth, S, K,) and أَرْضٌ خَبْرَآءُ, (S,) and ↓ خَبِرَةٌ, (Lth, K, [in the CK خَبْرَة,]) or أَرْضٌ خَبِرَةٌ, (S,) A plain, or level, tract of land, that produces سِدْر [or lote-trees]: (S, K:) or a tract abounding with trees, in the lower part of a meadow, in which water remains until the hot season, and in which grow trees of the kinds called سِدْر and أَرَاك, with abundant herbage around them: (Lth:) the pl. of خَبْرَآءُ is خَبَارَى and خَبَارٍ and خَبْرَاوَاتٌ (S, K) and خِبَارٌ; (K;) and the pl. of خَبِرَةٌ is ↓ خَبِرٌ; (TA;) [or this is neither a pl. nor a quasi-pl. n.: it may be a coll. gen. n.: but it is probably only an epithet, of which خَبِرَةٌ is the fem.; for] one says also ↓ مَوْضِعٌ خَبِرٌ, (S, TA,) meaning a place abounding with سِدْر. (TA.) b2: خَبْرَآءُ also signifies A place where water collects and stagnates: (TA:) or where water collects and stagnates at the roots of trees of the kind called سِدْر: (K, TA:) or a round low tract of level ground in which water collects. (T.) b3: See also خَبَارٌ.

A2: And see خَبْرٌ.

خَبَارٌ Soft land or soil, (IAar, S, A, Mgh, K,) in which are burrows (IAar, S, A) and hollows; (IAar;) as also ↓ خَبْرَآءُ: (A:) or soft land or soil, in which beasts sink and are embarrassed: or crumbling ground, in which the feet of beasts sink. (TA.) It is said in a prov., مَنْ تَجَنَّبَ الخَبَارَ أَمِنَ العِثَارَ [He who avoids soft ground in which the feet sink will be secure from stumbling]. (A, K.) b2: Also Heaps of earth, or dust, collected at the roots of trees. (K, * TA.) b3: and Burrows of جِرْذَان [or large field-rats]: (K:) [a coll. gen. n.:] n. un. with ة. (TA.) الخَبُورُ The lion. (K.) خَبِيرٌ Knowing; having knowledge; (S, A, Msb;) as also ↓ خَبِرٌ: (AHn:) or possessing much knowledge with respect to internal things; like شَهِيدٌ with respect to external things: (L in art. شهد:) or possessing knowledge of matters of information, news, tidings, accounts, narratives, or stories; of what is termed خَبَرٌ; (K;) or of what are termed أَخْبَار; (TA;) as also ↓ خَابِرٌ and ↓ خَبِرٌ, (K,) which last is thought by ISd to be a possessive [as distinguished from a verbal] epithet, (TA,) [or it is from خَبِرَ, a form which ISd may not have known,] and ↓ خُبْرٌ, (K,) which is an intensive epithet: (TA:) also informed; possessing information. (TA.) You say, أَنَا بِهِ خَبِيرٌ I have knowledge of it. (A.) And [hence]

الخَبِيرُ is a name of God, meaning He who knoweth what hath been and what is or will be: (TA:) or He who well knoweth the internal qualities of things. (Sharh Et-Tirmidhee.) b2: Also Possessing knowledge of God, (K, TA,) by being acquainted with his names and his attributes. (TA.) b3: A lawyer; one skilled in the law, or practical religion. (TA.) b4: A head, or chief. (TA.) A2: A tiller, or cultivator, of land. (S, Mgh, Msb, K.) A3: Fur, or soft hair, syn. وَبَرٌ, (S, K,) of camels, and (tropical:) of the wild ass. (TA.) b2: Hair that has fallen: and with ة, a portion thereof. (K.) [See also خَبِيرَةٌ below.] b3: (tropical:) Plants, or herbage; (S, K, TA;) fresh herbage: (K, TA:) likened to the وَبَر of camels, because growing like the latter: and seed-produce. (TA.) It is said in a trad., نَسْتَخْلِبُ الخَبِيرَ (tropical:) We cut (S, TA) with the reaping-hook, (TA,) and eat, the plants, or herbage. (S, TA.) b4: Froth, or foam: (TA:) or the froth, or foam, of the mouths of camels. (S, K, TA.) A4: Seasoned, or made savoury. (TA.) b2: See also خُبْرَةٌ.

خُبُِورَةٌ: see 4.

خَبِيرَةٌ: see خُبَرةٌ, in two places.

A2: Also Good wool, of the first shearing. (K.) [See also خَبِيرٌ.]

A3: An invitation to the عَقِيقَة [q. v.] of a boy. (TA.) خَابِرٌ: see خَبِيرٌ. b2: Also One who tries, proves, or tests, things; having experience. (TA.) خَابُورٌ A certain plant: (K:) or a kind of tree, having a blossom beautiful and bright, yellow, and of good odour, with which gardens are adorned: MF says, I do not think it to be found in the East. (TA.) الخَيبَرَى, (K, TA,) in some copies of the K written الخَيْبَرِىُّ, (TA,) The black serpent. (K.) So in the saying, بَلَاهُ اللّٰهُ بِالخَيْبَرَى [May God afflict him, or it, with the black serpent]: app. because a ruined place becomes the resort of deadly serpents. (TA.) A2: One says also, عَلَيْهِ الدَّبَرَى وَحُمَّى خَيْبَرَى [May perdition befall him, and the fever of Kheyber: الدبرى being app. an inf. n., syn. with الدَّبَار, which is used in a similar phrase (عَلَيْهِ الدَّبَارُ) mentioned in the TA in art. دبر, and خَيْبَر being altered to خَيْبَرَى, as is indicated in the S, in order to assimilate it in form to الدبرى]: (S, TA:) the fever of Kheyber is مُتَنَاذَرَة [i. e. a fever “ against which people warn one another,” because it is generally fatal]. (TA.) [See also خَاسِرٌ.]

أَخْبَارِىٌّ A historian: a rel. n. formed from the pl., like أَنْصَارِىٌّ and أَنْمَاطِىٌّ. (TA.) مَخْبَرٌ (S) and ↓ مَخْبَرَةٌ (S, K) and ↓ مُخْبَرَةٌ (S, M) The internal state; an internal, or intrinsic, quality; the intrinsic, or real, as opposed to the apparent, state, or to the aspect, of a thing; [whether pleasing or displeasing; but when used absolutely, meaning the former;] opposite of مَرْآةٌ (S, K) and of مَنْظَرٌ [q. v.]. (S.) See also مَخْبَرَانِىٌّ.

مَخْبَرَةٌ: see خُبْرٌ: A2: and see مَخْبَرٌ.

A3: Also [A privy;] a place where excrement, or ordure, is voided. (K.) مَخْبُرَةٌ: see مَخْبَرٌ.

رَجُلٌ مَخْبَرَانِىٌّ A man of goodly internal, or intrinsic, qualities; syn. ↓ ذُو مَخْبَرٍ; like مَنْظَرَانِىٌّ as meaning ذُو مَنْظَرٍ. (TA.) مَخْبُورٌ Well seasoned; (K;) having much grease. (TA.) A2: نَاقَةٌ مَخْبُورَةٌ: see خَبْرٌ, last sentence.

مُخْتَبَرٌ (assumed tropical:) A camel having much flesh. (TA.)

عرب

1 عَرُبَ لِسَانُهُ, [aor. ـُ inf. n. عُرُوبَةٌ, His tongue [or speech] was, or became, Arabic, (S, O,) or chaste Arabic. (Msb.) b2: See also 4, first sentence, in three places.

A2: عَرِبَ, aor. ـَ inf. n. عَرَبٌ, He (a man) became disordered in the stomach by indigestion. (TA.) And عَرِبَتْ مَعِدَتُهُ, inf. n. as above, His stomach became in a corrupt, or disordered, state, (S, O, Msb, K,) from being burdened. (TA.) b2: Also, (O, K,) inf. n. as above, (TA,) said of a camel's hump, (O, TA,) It became swollen and purulent. (O, K, TA.) b3: And, said of a wound, (S, O, K, TA,) It became corrupt: (TA:) or it broke open again; or became recrudescent: (S, O:) or it had a scar remaining after it had healed. (K.) b4: Said of a river, It abounded with water. (K.) and عَرِبَتِ البِئْرُ The well contained much water; or its water became abundant. (K.) b5: And, (K, TA,) inf. n. عَرَبٌ (O, * K, * TA) and عَرَابَةٌ, said of a man, (TA,) He was, or became, brisk, lively, or sprightly. (K, TA.) A3: عَرَبَ, (O, K,) aor. ـِ (K,) inf. n. عَرْبٌ, (TK,) He ate (O, K) food. (TK.) 2 عرّب, (S, O,) inf. n. تَعْرِيبٌ, (S,) He (an Arab) arabicized a foreign word; spoke it, or pronounced it, agreeably with the ways of Arabic speech; (S;) as also ↓ اعرب, (S, O, *) inf. n. إِعْرَابٌ. (TA.) b2: And He taught another the Arabic language. (TA, from a trad.) b3: See also 4, in fourteen places. b4: The inf. n. signifies also The showing, or declaring, one's saying, (K, TA,) and one's deed, (TA,) to be bad, evil, abominable, or foul. (K, TA.) One says, عرّب عَلَيْهِ He showed him, or declared to him, that his saying, and his deed, was bad, &c.; and upbraided him for it. (TA.) And فَعَلْتُ كَذَا وَكَذَا فَمَا عَرَّبَ عَلَىَّ أَحَدٌ I did so and so, and no one upbraided me; or charged me with having acted disgracefully. (Az, TA.) And عرّب عَلَيْهِ فِعْلَهُ, (S, O,) and قَوْلَهُ, (TA,) He showed him, or declared to him, that his deed was bad, evil, abominable, or foul, (S, O,) and so his saying. (TA.) تَعْرِيبٌ is The saying to a man who has uttered what is foul, or erroneous, “It is not so, but so; ” telling him what is more correct. (Sh, TA.) And The replaying against a speaker; (K, TA;) and so ↓ إِعْرَابٌ. (TA.) One says, عرّب عَلَيْهِ He replied against him, denying or disallowing or disapproving what he said: (S:) or he prevented, hindered, or forbade, him: or he did so, and denied or disallowed or disapproved [what he said or did]. (TA.) [See what next follows.] b5: Also The treating medically, to remove his disease, one whose stomach is in a corrupt, or disordered, state. (O, K. [In both, التَّعْرِيبُ is expl. as meaning تَمْرِيضُ العَرِبِ i. e. الذَّرِبِ المَعِدَةِ. Freytag has strangely rendered the verb as signifying “ ægrotum reddidit aliquem stomachi corruptio. ”]) Az says that التَّعْرِيبُ followed by عَلَى and having for its object him who says what is disapproved may be from this. (TA.) b6: Also The lopping a palm-tree; or pruning it by cutting off some of its branches. (S, O, K. *) b7: And The scarifying a horse or similar beast in the parts of the skin next the hoofs and then cauterizing those parts: (K, TA:) or the cauterizing a horse in several places in those parts, and then gently scarifying them without producing any effect upon the sinews, or tendons, (Az, O, TA,) in order to strengthen the parts, (Az, TA,) or in order that the hair may become strong: (O:) or عرّب الفَرَسَ signifies he made an incision in the bottom of the horse's hoof; and the verb implies that, by this operation, what was concealed becomes apparent to the eye, so that one knows the state of the hoof, whether it be hard or soft, sound or diseased. (L, TA. See also 1 in art. بزغ.) A2: Also, the inf. n., The getting, or procuring for oneself, an Arabian horse. (TA. [See also 4, near the end.]) b2: And The taking, or making, for oneself, an Arabian bow. (O, K.) A3: Also the drinking much clear, or limpid, water, (O, K,) which is termed عَرِب. (O.) A4: عرّب البَقَرَةَ, (K,) or ↓ أَعْرَبَهَا, (O,) He rendered the cow desirous [of copulation]; said of a bull. (O, K.) A5: And عرّب, (Fr, Mgh, O,) inf. n. تَعْرِيبٌ; (Fr, O, K;) and ↓ اعرب, (Fr, Mgh, O, Msb,) inf. n. إِعْرَابٌ; (Fr, Mgh, K;) and ↓ عَرْبَنَ; (O, and S and K in art. عربن;) He gave what is termed an عُرْبُون (O, Msb, K) or عُرْبَان (Fr, Mgh) [i. e. an earnest], فِى كَذَا [in the case of such a thing], (O,) or فِى بَيْعِهِ [in the case of his purchase]. (Msb.) One says, ↓ أَعْرَبُوا فِى الدَّارِ أَرْبَعَمِائَةٍ They paid in advance, as an earnest, in the case of the house, four hundred [dirhems]. (L, TA.) It is related in a trad. that ↓ الإِعْرَاب in buying and selling is forbidden: (Mgh, O, TA:) this is said by Sh to mean A man's saying to another, If I do not purchase this for so much, thou shalt have such and such of my property. (O, TA.) 3 عَاْرَبَ [The following ex. is given of the inf. n. of this verb.] One says, مَا أُوتِىَ أَحَدٌ مِنْ مُعَارَبَةِ النِّسَآءِ مَا أُوتِىَ فُلَانٌ, (O,) or مَا أُوتِيتُهُ أَنَا, (TA,) meaning, (O, TA,) app., (TA,) [No one has been given what such a one has been given, or what I have been given, of] the means of coïtus [with women]. (O, TA.) 4 اعرب, (Az, Msb, TA,) [for اعرب الكَلَامَ, like افصح for افصح الكَلَامَ,] inf. n. إِعْرَابٌ, (A, K,) He spoke clearly, plainly, distinctly, or intel-ligibly, (Az, A, Msb, K, * TA,) in Arabic; (Msb;) as also ↓ تعرّب, and ↓ استعرب; said of a foreigner, or one [previously] not clear, plain, distinct, or intelligible, in speech: (Az, Msb, TA:) and ↓ عَرُبَ, aor. ـُ inf. n. عُرْبٌ and عُرُوبٌ, accord. to Th, and عُرْبَةٌ and عِرَابَةٌ [which accord. to general analogy would be عَرَابَةٌ] and عُرُوبِيَّةٌ; (TA;) or ↓ عَرِبَ, aor. ـَ (Msb;) [likewise] signifies he spoke clearly, plainly, or distinctly, after being barbarous, or vitious, in speech: (Msb, TA:) and ↓ عَرُبَ he spoke without incorrectness; (Msb;) and [so اعرب, for] إِعْرَابٌ signifies the committing no error in speech: (K, TA:) and the expressing of meanings clearly, plainly, distinctly, or perspicuously, by words. (TA.) [↓ عرّب, also, has a similar meaning:] it is said in a trad., أَنْ ↓ كَانُوا يَسْتَحِبُّونَ أَنْ يُلَقِّنُوا الصَّبِىَّ حِينَ يُعَرِّبُ يَقُولَ لَا إِلَاهَ إِلَّا اللّٰهُ سَبْعَ مَرَّاتٍ (O, TA) i. e. [They used to like teaching the boy,] when he spoke distinctly, or articulately, [to say “ There is no deity but God ” seven times.] (TA.) And one says, اعرب الكَلَامَ, and اعرب بِهِ, meaning He made the speech [that he spoke] clear, plain, distinct, or perspicuous. (TA.) And اعرب بِحُجَّتِهِ He declared, or spoke out clearly or plainly, his argument, plea, allegation, or the like, without fearing any one. (S, O.) And أَعْرَبْتُ الشَّىْءَ and اعربت عَنْهُ, and ↓ عَرَّبْتُهُ and عرّبت عَنْهُ, which last, accord. to Fr, is better than عرّبتهُ and اعربتهُ, I made the thing clear, plain, distinct, or manifest. (Msb.) And اعرب عَمَّا فِى ضَمِيرِهِ He declared, or spoke out clearly or plainly, what was in his mind. (TA.) And اعرب عَنْهُ لِسَانُهُ, and ↓ عرّب عنه, His tongue made clear, or plain, or spoke clearly, or plainly, for him: and عَمَّا فِى ↓ يُعَرِّبُ قَلْبِهِ لِسَانُهُ His tongue tells plainly, or declares, what is in his heart. (Az, TA.) It is said in a trad., الثَّيِّبُ تُعْرِبُ عَنْ نَفْسِهَا, (S,) or الأَيِّمُ, and ↓ تُعَرِّبُ, accord. to different relaters, but some say the former only, (Msb,) i. e. [She who has become a widow, or been divorced, &c., or she who has no husband, whether she be a virgin or not, or not being a virgin,] shall speak out plainly for herself [when demanded in marriage]: (S, Msb:) or الثَّيِّبُ يُعْرِبُ عَنْهَا لِسَانُهَا, so accord. to IKt, (O,) or عنها ↓ يُعَرِّبُ, (Mgh, O,) so accord. to A 'Obeyd, but, as IAmb says, both are dial. vars. of which neither is preferable to the other; and the meaning is [she who has become a widow, &c., her tongue] shall declare for her. (O.) One says also, اعرب عَنِ الرَّجُلِ He spoke out, or explained, for the man. (TA.) And عَنِ القَوْمِ ↓ عَرَّبْتُ I spoke for the people, or party; (Fr, S, Mgh, * O, K;) and pleaded for them; (Fr, Mgh, * TA;) as also أَعْرَبْتُ; but the former in this sense is better known. (Mgh.) And اعرب عَنْهُ, and عنه ↓ عرّب, He pleaded his cause. (TA.) and عَنْ حَاجَتِهِ ↓ عرّب He spoke and pleaded for the object of his want. (A.) b2: اعرب also signifies He was, or became, chaste, uncorrupt, or free from barbarousness, in speech; although not an Arab. (Msb.) And لَهُ الكَلَامَ ↓ عَرَّبْتُ, inf. n. تَعْرِيبٌ; as also أَعْرَبْتُ له, inf. n. إِعْرَابٌ; I made the speech [that I spoke] clear, or plain, to him, so that there was in it no barbarousness. (TA.) And مَنْطِقَهُ ↓ عرّب, (S, O,) inf. n. تَعْرِيبٌ, (K,) He made his speech free from error, or incorrectness. (S, O, K.) And أَعْرَبْتُ الحَرْفَ I made the حرف [i. e. word] clear, or plain: or the ا in this case denotes privation, and the meaning is (assumed tropical:) I removed its عرب, [app. ↓ عَرَب, from this word as inf. n. of عَرِبَ used in relation to the stomach &c.,] i. e. vagueness. (Msb.) And اعرب كَلَامَهُ He made his speech free from error, or incorrectness, in [what is termed] الإِعْرَاب [here meaning what grammarians generally intend thereby, namely, desinential syntax, or the science of the various inflections of words, literal or virtual, by reason of the various governing words]. (S, O.) [اعرب is also used by grammarians as meaning He declined a word; and أُعْرِبَ as meaning It was declined, or declinable; in these senses opposed to بَنَى and بُنِىَ, inf. n. بِنَآءٌ: and the former also as meaning He analyzed grammatically, or parsed, a sentence: and the inf. n. of the verb (act. and pass.) in these senses is إِعْرَابٌ.] b3: See also 2, first sentence: b4: and again in the first third part of the paragraph. b5: إِعْرَابٌ also signifies The making [a person] to revert from, or relinquish, foul speech; (K, TA;) and so ↓ تَعْرِيبٌ. (TA.) b6: And The speaking foul, or obscene, language; as also ↓ تَعْرِيبٌ, and ↓ اِسْتِعْرَابٌ: (O, K:) thus it bears two contr. significations. (K, TA.) One says of a man, اعرب [&c.], (S, O,) or اعرب فِى كَلَامِهِ, (Msb,) He spoke foul, or obscene, language. (S, O, Msb.) [Golius and Freytag have assigned this meaning to ↓ تعرّب also: the latter of them as from the S and K; in neither of which do I find it.] b7: And The act of copulating: or the speaking of that act in an oblique, or indirect, manner. (K.) A2: and اعرب, (S, O,) inf. n. إِعْرَابٌ, (K,) He had a child born to him of Arabian complexion, or colour. (S, O, K.) b2: And He possessed, or acquired, or sought to acquire, horses, or camels, of pure Arabian race. (TA. [See also 2, in the middle of the latter half; and see مُعْرِبٌ.]) b3: And إِعْرَابٌ signifies One's knowing a horse of pure Arabian race from one of mean race by his neighing. (K.) And A horse's being known by his neighing to be of pure Arabian race, free from any admixture of other than Arabian blood: (K, TA:) [or his making himself to be known as such by his neighing; for] اعرب means he (a horse) neighed, and was consequently known to be of Arabian race. (A.) b4: And The making a horse to run. (K.) Accord. to Fr, one says, اعرب عَلَى فَرَسِهِ, meaning He made his horse to run: but he adds that some say اغرب. (O.) A3: And إِعْرَابٌ signifies The taking as one's wife a woman such as is termed عَرُوبٌ [q. v.]. (K.) A4: اعرب سَقْىُ القَوْمِ meansThe people's watering [of their camels], having been at one time on alternate days, and another time on the fourth day after that of the next preceding watering, then became, and continued to be, of one uniform way. (S, O.) A5: See also 2, last four sentences.5 تعرّب He assimilated himself to the Arabs. (S.) He (a man not of genuine Arabian descent) introduced himself among the Arabs, and spoke their language, and imitated their manner or appearance; [he became a naturalized, or an insitious, Arab; (see العَرَبُ;)] as also ↓ استعرب. (Az, TA.) b2: He became an Arab of the desert; (S, Mgh;) he returned to the desert, (Az, Mgh, TA,) after he had been dwelling in a region of cities or towns or villages and of cultivated land, and joined himself to the Arabs of the desert. (Az, TA.) Hence, تعرّب بَعْدَ هِجْرَتِهِ He became an Arab of the desert [after his flight, or emigration, for the sake of El-Islám], (S, Mgh,) returning to the desert. (Mgh.) b3: He dwelt, or abode, in the desert. (O, K.) b4: See also 4, first sentence. b5: تَعَرَّبَتْ لِزَوْجِهَا She acted in an amorous manner, or with amorous dalliance, and mani-fested love, to her husband. (A, TA.) b6: Respecting a meaning assigned to تعرّب by Golius and Freytag, see 4, latter half.10 استعرب: see 5: b2: see also 4, first sentence: b3: and the same again in the latter half of the paragraph.

A2: استعرب جَرَبًا, said of a camel, He was affected with mange, or scab, which began in his armpits and groins or similar parts, and his lips, and appeared upon the general extent of his skin. (O.) b2: And استعربت, said of a cow, She desired the bull. (O, K.) Q. Q. 1 عَرْبَنَ: see 2, near the end.

عَرْبٌ is syn. with إِعْرَابٌ in the sense of إِفْصَاحٌ [but app. as a subst. (not an inf. n.) meaning Clear, plain, or distinct, speech]. (TA.) b2: and syn. with عِرَابَةٌ, q. v. (TA.) b3: And syn. with عَرَبٌ as [inf. n. of عَرِبَ, and] meaning نَشَاطٌ [i. e. Briskness, liveliness, or sprightliness]. (O, K.) العُرْبُ: see العَرَبُ, first sentence.

عِرْبٌ Such as is dried up, of the [species of barley-grass called] بُهْمَى: (S, O, K:) or of any herb, or leguminous plant: n. un. with ة: or عِرْبُ البُهْمَى signifies the prickles of the بُهْمَى. (TA.) العَرَبُ, (S, A, Mgh, O, Msb, K, &c.,) as also ↓ العُرْبُ, (S, O, Msb, K,) A certain people, or nation; [the Arabs, or Arabians;] (S, O;) the contr. of العَجَمُ (A, Msb, K, TA) and العُجْمُ; (TA;) the inhabitants of the cities, or large towns, (S, A, O, K,) or of the Arabian cities and towns or villages: (Mgh:) [but now, on the contrary, generally applied to those who dwell in the desert:] or those who have alighted and made their abode in the cultivated regions, and have taken as their homes the Arabian cities and towns or villages, and others also that are related to them: (Az, Msb:) or [accord. to general usage] an appellation of common application [to the whole nation]: (T, K:) [and in the lexicons and lexicological works applied to the desert Arabs of pure speech:] it is of the fem. gender: (Msb, K:) and العَرَبُ has two pls., namely, العُرُبُ, with two dammehs, and الأَعْرُبُ [which is a pl. of pauc.]: (Msb:) the rel. n. [which serves as a sing.] is ↓ عَرَبِىٌّ: (S, O, K: [عَرَبٌ عَرَبِىٌّ in the CK is a mistake:]) accord. to Az, (TA,) this appellation is applied to a man of established Arab lineage, even if he be not chaste, or correct, in speech. (Msb, TA.) The dim. of العَرَبُ is ↓ العُرَيْبُ, (S, O,) without ة, (O, TA,) an extr. word [with respect to analogy, as the undiminished noun is fem.]: (TA:) a poet (Abu-l-Hindee, whose name was 'Abd-El-Mu-min, son of 'AbdEl-Kuddoos, O, TA) says, وَمَكْنُ الضِّبَابِ طَعَامُ العُرَيْبِ وَلَا تَشْتَهِيهِ نُفُوسُ العَجَمْ

[And the eggs of dabbs are food of the little Arabs; but the souls of the Foreigners do not desire them]: in which he uses the dim. form to imply respect, or honour, like as it is used in the saying أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ [expl. in art. جذل]. (S, O.) b2: ↓ العَرَبُ العَارِبَةُ (in which the latter word is used as a corroborative of the former as in لَيْلٌ لَائِلٌ, S, O) and ↓ العَرَبُ العَرْبَآءُ (S, A, O, Msb, K) and ↓ العَرَبُ العَرَبِيَّةُ (O) and ↓ العَرَبُ العَرِبَةُ (K) and ↓ العَرَبُ العَرِبَاتُ (CK [but this I do not find in any other copy of the K]) are appellations of The pure, or genuine Arabs: (S, A, O, K:) or those who spoke the language of Yaarub Ibn-Kahtán; which is the ancient language: (Msb:) and ↓ العَرَبُ المُسْتَعْرِبَةُ, (S, O, Msb, K,) as also ↓ العَرَبُ المُتَعَرِّبَةُ, (S, O, K,) is an appellation of The insititious [or naturalized Arabs]; (K;) those who are not pure, or genuine, Arabs: (S, O:) or those who spoke the language of Ismá'eel [or Ishmael] the son of Ibráheem [or Abraham], i. e., the dialects of El-Hijáz and the parts adjacent thereto: (Msb:) and the appellation of ↓ مُسْتَعْرِبَةٌ is thought by Az to apply [also] to people not of pure Arabian descent, who have introduced themselves among the Arabs, and speak their language, and imitate their manner or appearance. (TA.) [The former division is most reasonably considered as consisting of the extinct tribes ('Ád, Thamood, and others mentioned in what follows); or of these together with the unmixed descendants of Kahtán, whose claims to the appellation of genuine Arabs are held by many to be equally valid: and the latter division, as consisting of those whose origin is referred, through Ma'add and 'Adnán, to Ismá'eel (or Ishmael), whose wife was descended from Kahtán. What I find in the TA, on this subject, is as follows.] The former of these two divisions consisted of nine tribes, descendants of Irem [or Aram] the son of Sám [or Shem] the son of Nooh [or Noah]; namely, 'Ád, Thamood, Umeiyim, 'Abeel, Tasm, Jedees, 'Imleek [or Amalek], Jurhum, and Webári; and from them Ismá'eel [or Ishmael is said to have] learned the Arabic language: and the ↓ مُتَعَرِّبَة are [said to be] the descendants of Ismá'eel, the descendants of Ma'add the son of 'Adnán the son of Udd: so says Abu-l-Khattáb Ibn-Dihyeh, surnamed Dhun-Nesebeyn: or the former division consisted of seven tribes, namely, 'Ád, Thamood, 'Imleek, Tasm, Jedees, Umeiyim, and Jásim; the main portion of whom has become extinct, some remains of them, only, being scattered among the [existing] tribes: so says IDrd: and the appellation of ↓ العَرَبُ العَارِبَةُ is also given to the descendants of Yaarub the son of Kahtán [only]. (TA.) [It should be observed, however, that the appellation of ↓ المُتَعَرِّبَةُ is, by those who hold the extinct tribes above mentioned as the only genuine Arabs, applied to the unmixed descendants of Kahtán; and ↓ المُسْتَعْرِبَةُ, to those who are held to be the descendants of Ismá'eel: thus in the Mz, 1st نوع.

Also, it should be observed that the appellation of ↓ العَرَبُ العَارِبِةُ, in the conventional language of Arabic lexicology, is often applied to the Arabs of the classical ages, and the later Arabs of the desert who retained the pure language of their ancestors, indiscriminately: it is thus applied by writers quoted in the Mz (1st نوع) to all the descendants of Kahtán, and those of Ma'add the son of 'Adnán (through whom all the descendants of Ismá'eel trace their ancestry) who lived before the corruption, among them, of the Arabic language.] b3: ↓ الأَعْرَابُ is the appellation given to Those [Arabs] who dwell in the desert; (S, Mgh, O, Msb, K;) such as go about in search of herbage and water; and Az adds, whether of the Arabs or of their freedmen: he says that it is applied to those who alight and abide in the desert, and are neighbours of the dwellers in the desert, and journey, or migrate, with them, to seek after herbage and water: (Msb:) it is not a pl. of العَرَبُ, not being like الأَنْبَاطُ, which is pl. of النَّبَطُ; (S, O;) but is a [coll.] gen. n.: (S:) الأَعَارِيبُ occurs as its pl. (S, O, K) in chaste poetry: (S:) it has no sing. [properly so termed]: (K:) the rel. n. is ↓ أَعْرَابِىٌّ, (S, O,) which is applied to single person; (Msb;) as also بَدَوِىٌّ: (TA:) Az says, if one say to an أَعْرَابِىّ, يَا عَرَبِىُّ, he is pleased; and if one say to an عَرَبِىّ, يَا أَعْرَابِىُّ, he is angry. (TA.) b4: Authors differ as to the cause why the عَرَب were thus called: some say, because of the perspicuity of their speech, from إِعْرَابٌ: others, that they were so called from Yaarub the son of Kahtán, who is said to have been the first that spoke the Arabic language; his original language having been, as asserted by IDrd, [what the Arabs term] Syriac; though some say that Ismá'eel was the first that spoke the Arabic language; and some, that Yaarub was the first that spoke Arabic, and that Ismá'eel was the first that spoke the pure Arabic of El-Hijáz, in which the Kur-án was revealed: others say that the عَرَب were so called from العَرَبَةُ, the name of a tract near El-Medeeneh, or a name of Mekkeh and the adjacent region, where Ismá'eel settled, or the same as Tihámeh [as is said in the Mgh, in which this is pronounced to be the most correct derivation], or the general name of the peninsula of Arabia, which is also called العَرَبَاتُ [as is said in the Msb]: but some say that they were so called in like manner as were the فُرْس and the رُوم and the تُرْك and others, not after the name of a land or other than a land, but by the coining of the name, not a term expressive of a quality or a state or condition &c. (TA.) [If the country were called العَرَبَةُ, an inhabitant thereof might be called, agreeably with analogy, عَرَبِىٌّ; and then, the people collectively, العَرَبُ: but I think that the most probable derivation is from the old Hebrew word

עְרֶב, meaning “ a mixed people,”

which the Arabs assert themselves to have been, almost from the first; and in favour of this derivation it may be reasonably urged that the old Himyeritic language agrees more in its vocabulary with the Hebrew and Phœnician than it does with the classical and modern Arabic.]

A2: See also عَرَبَةٌ.

A3: And see عَرِبٌ.

A4: [It also app. signifies (assumed tropical:) Vagueness (considered as an unsoundness) in a word; from the same as inf. n. of عَرِبَ used in relation to the stomach &c.:] see 4, latter half.

عَرِبٌ [part. n. of عَرِبَ, q. v.: as such signifying] Having the stomach in a bad, or corrupt, state. (O, K.) And مَعِدَةٌ عَرِبَةٌ A stomach in a bad, or corrupt, state, (S, O, TA,) from being burdened. (TA.) b2: Also, and ↓ عَرَبٌ, (O, K,) the former of which is the more common, (TA,) and ↓ عُرْبُبٌ, (O, K,) Abundant water, (O, K,) such as is clear, or limpid. (K.) And نَهْرٌ عَرِبٌ (TA) and ↓ عَارِبٌ and ↓ عَارِبَةٌ (K) A river containing abundance of water. (K, TA.) And بِئْرٌ عَرِبَةٌ A well containing much water. (K.) b3: عَرِبَةٌ applied to a woman: see عَرُوبٌ, in four places. b4: العَرَبُ العَرِبَةُ and العَرِبَاتُ: see العَرَبُ, first quarter.

عَرْبَةٌ: see عِرَابَةٌ.

عَرَبَةٌ A river that flows with a vehement, or strong, current. (S, O, K.) A2: And i. q. نَفْسٌ [The soul, mind, or self]. (S, O, K.) [It is thought to occur in a pl. sense, without ة, as a coll. gen. n., in the following sense, quoted in the S immediately after the explanation above.] A poet says, (S,) namely, Ibn-Meiyádeh, (O,) لَمَّا أَتَيْتُكَ أَرْجُو فَضْلَ نَائِلِكُمْ

↓ نَفَحْتَنِى نَفَحَةً طَابَتْ لَهَا العَرَبُ [When I came to thee, hoping for the redundance of your bounty, thou gavest me a gift with which the souls were pleased]: (S, O:) thus related by some, and expl. as meaning طَابَتْ لَهَا النُّفُوسُ: but the [approved] relation is, طَارَتْ بِهَا العَرَبُ [(assumed tropical:) which the Arabs made to fly upon the wings of fame], i. e. حَدَّثَتِ العَرَبُ النَّاسَ بِهَا [meaning (assumed tropical:) of which the Arabs talked to the people]. (O.) A3: Also sing. of عَرَبَاتٌ (TA) which is the name of Certain stationary vessels that used to be in the Tigris. (K, TA.) b2: [As meaning A wheel-carriage of any kind (which is commonly called in Egypt عَرَبِيَّة) it is post-classical.]

العَرَبُ العَرْبَآءُ: see العَرَبُ, first quarter: and see عَرْبَانُ.

عُرْبُبٌ: see عَرِبٌ.

عَرَبِىٌّ; and العَرَبُ العَرَبِيَّةُ: see العَرَبُ, first quarter. b2: لَا تَنْقُشُوا فِى خَوَاتِيمِكُمْ عَرَبِيًّا, (Mgh, O, K, TA,) in a trad., or, as some relate it, ↓ العَرَبِيَّةَ, (TA,) means Engrave not on your signets مُحَمَّدٌ رَسُولُ اللّٰهِ; (Mgh, O, K, TA;) because this was engraved on the Prophet's own signet: (O, TA:) as though he had said, نَبِيًّا عَرَبِيًّا [an Arabian prophet]; meaning himself. (O, K, TA.) Omar said, ↓ لَا تَنْقُشُوا فِى خَوَاتِيمِكُمُ العَرَبِيَّةَ [Engrave not on your signets Arabic]: and Ibn-'Omar disapproved of engraving on a signet words from the Kur-án. (Mgh, * O, TA.) [عَرَبِىُّ الوَجْهِ often occurs in post-classical works as meaning Having an Arab face; i. e. long-faced; opposed to تُرْكِىُّ الوَجْهِ.] b3: See also عِرَابٌ, in two places.

A2: Also A white barley, the ears of which are bifurcate [so I render, agreeably with the TK, سُنْبُلُهُ حَرْفَانِ]: (K, TA:) it is wide, and its grain is large, larger than the grain of the barley of El-'Irak, and it is the best of barley. (TA.) العَرَبِيَّةُ The Arabic language; (S, TA;) the language of the Kur-án. (Msb.) Katádeh says that the tribe of Kureysh used to cull, or select, what was most excellent in the dialects of the Arabs, [in the doing of which they were aided by the confluence of pilgrims from all parts of the country,] so that their dialect became the most excellent of all, and the Kur-án was therefore revealed in that dialect. (TA.) See also عَرَبِىٌّ, in two places. b2: And see عُرُوبَةٌ.

عَرْبَانُ [written in the TA without any syll. signs, but it is app. thus, fem. عَرْبَآءُ (like حَيْرَآءُ fem. of حَيْرَانُ), whence, probably, the appellation ↓ العَرَبُ العَرْبَآءُ,] A man chaste, uncorrupt, or free from barbarousness, in speech: so in the Towsheeh. (TA.) [See also عَرِيبٌ.]

عُرْبَانٌ and عُرُبَّانٌ: see what next follows.

عَرَبُونٌ and عُرْبُونٌ and ↓ عُرْبَانٌ (Mgh, * O, Msb, K) and ↓ عُرُبَّانٌ, mentioned on the authority of Ibn-Es-Seed, as of the dial. of El-Hijáz, and عَرْبُونٌ, mentioned by AHei, but this last is a vulgar word, and is disallowed by Lb; (TA;) as also أَرَبُونٌ and أُرْبُونٌ and أُرْبَانٌ; (Mgh, * Msb, K;) [An earnest, or earnest-money;] a portion of the price, whereby a bargain is ratified; (K, TA;) a thing that is paid by the purchaser of a commodity, (Mgh, O, Msb,) or by the hirer of a thing, (Msb,) on the condition that if the sale (Mgh, O, Msb) or hire (Msb) have effect, it shall be reckoned as part of the price, and otherwise shall not be reclaimed; (Mgh, O, Msb;) called by the vulgar رَبُون: (O:) it is forbidden in a trad., (Mgh, O, TA,) and by most of the lawyers, but allowed by some: (TA:) عربون is said by As to be a foreign word arabicized, (Msb,) and so say many authors; though it is said by some of the expositors of the Fs to be from التَّعْرِيبُ signifying “ the making clear, plain,” &c.; اربون being also derived from أُرْبَةٌ signifying “ a knot: ” (TA:) and [it is said that] the ن in عربون and عربان may be augmentative or radical, because one says أَعْرَبَ فِى كَذَا and عَرْبَنَ. (O.) b2: [Hence,] أَلْقَى عَرَبُونَهُ (assumed tropical:) He ejected his excrement, or ordure. (O, K, TA.) عِرْبِيَآءُ: see عَرُوبَآءُ.

عَرَابٌ The fruit of the species of tree called خَزَم [q. v.], of the bark of which [tree] ropes are made: (O, K, TA:) [beads which are used in prayer are made thereof, (Freytag, from the Deewán of the Hudhalees,) i. e., of the berries thus called, and] it [the fruit] is eaten by the apes, or monkeys, and sometimes, in a case of hunger, by men: n. un. with ة. (O, TA.) خَيْلٌ عِرَابٌ Horses of pure Arabian race; (Mgh, K;) opposed to بَرَاذِينُ; (S, O, Msb;) also termed ↓ أَعْرُبٌ and ↓ مُعْرِبَةٌ, (K,) which last [erroneously written in the CK مَعْرِبَةٌ] is fem. of مُعْرِبٌ, signifying a horse having no strain of admixture of other than Arabian blood: (Ks, S, O:) one of such horses is [also] termed ↓ عَرَبِىٌّ: (Mgh, Msb:) by the pl. عِرَابٌ, they distinguish beasts from human beings. (Mgh.) b2: And إِبِلٌ عِرَابٌ (S, O, Msb, K) and ↓ أَعْرُبٌ (TA) Camels of pure Arabian race: (K;) opposed to بَخَاتِىٌّ. (S, O, Msb.) b3: And بَقَرٌ عِرَابٌ A goodly sort of oxen, of generous race, with short and fine hair, smooth, or sleek, (Msb,) having even backs, and thick hoofs and hides: one of which is termed ↓ عَرَبِىٌّ. (TA voce دَرَبَانِيَّةٌ.) عَرُوبٌ A woman who manifests love to her husband; (IAar, S, O, K, TA;) and is obedient to him; (IAar, TA;) as also ↓ عَرُوبَةٌ: (TA:) and (so in the O and TA, but in the CK “ or ”) a woman disobedient to her husband; (IAar, O, K, TA;) unfaithful to him by unchastity; corrupt in her mind: (IAar, O, TA:) as though having two contr. meanings; [the latter meaning] from عَرْب [a mistranscription for عَرَب] signifying

“ corruptness ” of the stomach: (O:) or who loves him passionately, or excessively: or who manifests love to him, evincing passionate, or excessive, desire: [lit., evincing that; meaning what is expressed by the words immediately preceding it; for otherwise this last explanation would be the same as the first; and as I have rendered it, it is nearly the same as an explanation in the Expos. of the Jel (lvi. 36), manifesting love to her husband, by reason of passionate, or excessive, desire:] (K:) and (so in the TA, but in the CK “ or ”) a woman who is a great laugher: and ↓ عَرُوبَةٌ and ↓ عَرِبَةٌ signify the same: (K:) the pl. of the first is عُرُبٌ (S, O, K) and عُرْبٌ; (TA;) and the pl. of ↓ عَرِبَةٌ is عَرِبَاتٌ: (K:) IAth says that ↓ عَرِبَةٌ signifies a woman who is eager for play, or sport: and عُرُبٌ, he adds, is pl. of ↓ عَرِيبٌ, which signifies a woman of goodly person, who manifests love to her husband: and it is also said that عُرُبٌ signifies women who use amorous gesture or behaviour, and coquettish boldness, with feigned coyness or opposition: or who make a show of, or act with, lasciviousness: or passionately loving: and ↓ عَرِبَةٌ and عَرُوبٌ, accord. to Lh, signify a woman passionately loving, and lascivious. (TA.) عَرِيبٌ i. q. ↓ مُعْرِبٌ, which means, accord. to Az, A man chaste, uncorrupt, or free from barbarousness, in speech. (TA.) b2: [Hence,] مَا بِالدَّارِ عَرِيبٌ (S, O, K) and ↓ مُعْرِبٌ (K) (assumed tropical:) There is not in the house any one: (S, O, K:) used [in this sense] as applying to either sex, but only in a negative phrase. (TA.) b3: See also عَرُوبٌ, latter half.

العُرَيْبُ: see العَرَبُ (of which it is the dim.), second sentence.

عَرَابَةٌ: see عِرَابَةٌ. b2: Also Coïtus. (TA.) A2: And A bag with which the udder of a sheep, or goat, is covered: pl. عَرَابَاتٌ. (IAar, O, K.) عِرَابَةٌ (S, O, K) and ↓ عَرَابَةٌ (O, TA) and ↓ عَرْبَةٌ (O) or ↓ عَرْبٌ (TA) Foul, or obscene, speech or talk; (S, O, K, TA;) like إِعْرَابٌ and تَعْرِيبٌ. (K.) عَرُوبَةٌ: see عَرُوبٌ, in two places.

A2: عَرُوبَةُ (O, K) and العَرُوبَةُ (K) and (O) يَوْمُ العَرُوبَةِ (S, O) Friday; (S, O, K;) and ancient name of that day (S, O, TA) in the Time of Ignorance: (TA:) accord. to some, it is most chastely without the article; (TA;) thus it occurs in old poetry of the Time of Ignorance; (O;) and it is thought to be not Arabic; (TA;) and said to be arabicized from the Nabathæan أَرُبَا: (Har p. 340, q. v.:) accord. to others, the article is inseparable from it; and its meaning, accord. to Ibn-En-Nahhás is the manifest and magnified, from أَعْرَبَ “ he made clear, plain,” &c.; or accord. to an authority cited in the R, its meaning is mercy. (TA.) [See art. ابجد.]

عُرُوبَةٌ (S, K) and ↓ عُرُوبِيَّةٌ (K) The quality of being Arabian: (S, K, TA:) each [said to be] an inf. n. having no verb. (TA. [But see عَرُبَ at the commencement of this art. and under أَعْرَبَ.]) And ↓ عَرَبِيَّةٌ is used [in the same sense] as denoting the quality of a horse such as is termed عَرَبِىٌّ. (TA.) عَرُوبَآءُ a name of The seventh heaven: (IAth, K, TA:) or, accord. to Sub, it is ↓ عِرْبِيَآءُ, corresponding to جِرْبِيَآءُ, which is a name of “ the seventh earth; ” (TA in this art.;) or these two words are with the article ال. (TA in art. جرب.) عُرُوبِيَّةٌ: see عُرُوبَةٌ.

عَرَّابٌ One who makes عَرَابَات (pl. of عَرَابَةٌ) i. e. bags to cover the udders of sheep or goats. (IAar, O, K.) عَرَبْرَبٌ i. q. سُمَّاقٌ [i. e. Sumach]. (O, TA.) قِدْرٌ عَرَبْرَبِيَّةٌ i. q. سُمَّاقِيَّةٌ [app. meaning A cooking-pot in which food prepared with sumach is cooked]. (O.) عَارِبٌ and عَارِبَةٌ: see عَرِبٌ. b2: العَرَبُ العَارِبَةُ: see العَرَبُ, in two places.

أَعْرَبُ More, or most, distinct or plain [&c.]. (TA.) الأَعْرُبُ is a pl. of العَرَبُ [q. v.]. (Msb.) b2: See also عِرَابٌ, in two places.

الأَعْرَابُ: see العَرَبُ, latter half.

أَعْرَابِىٌّ: see العَرَبُ, latter half.

مُعْرِبٌ: see عَرِيبٌ, in two places: b2: and see عِرَابٌ. b3: Also One who has horses of pure Arabian race: (S, O:) one who has with him a horse of such race: and one who possesses, or acquires, or seeks to acquire, horses, or camels, of such race. (TA.) اسْمٌ مُعَرَّبٌ [An arabicized noun;] a noun received by the Arabs from foreigners, indeterminate, [i. e. significant of a meaning, (as is said in the Mz, 19th نوع,)], such as إِبْرِيسَم [meaning “ silk ”], and, if possible, accorded to some one of the forms of Arabic words; otherwise, spoken by them as they received it; and sometimes they derived from it: but if they received it as a proper name, it is not termed مُعَرَّبٌ, but أَعْجَمِىٌّ, like إِبْرَاهِيمُ and إِسْحَاقُ. (Msb.) [مُعَرَّبٌ alone is also used in this sense, as a subst: and as such its pl. is مُعَرَّبَاتٌ: thus in the Mz, ubi suprà; and often in lexicons &c.]

العَرَبُ المُتَعَرِّبَةُ and see العَرَبُ, each in three places.

العَرَبُ المُسْتَعْرِبَةُ: see العَرَبُ, each in three places.

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.)

عمل

1 عَمِلَ, aor. ـَ inf. n. عَمَلٌ, (S, O, Msb, K,) He worked, or wrought; laboured; served, or did service: he did, acted, or performed: (K, TA:) [generally, he did, &c., with a sort of difficulty, or with intention; but sometimes said of an inanimate thing: (see عَمَلٌ, below:)] he did, or he made, wrought, manufactured, or constructed, a thing. (Msb. [See, again, عَمَلٌ, below.]) Accord. to Az, عَمِلَ is the only trans. verb of its measure having the inf. n. of the measure فَعَلٌ, except هَبِلَت, said of a mother, inf. n. هَبَلٌ; other similar verbs having the inf. n. of the measure فَعْلٌ; as سَرِطْتُ اللُّقْمَةَ, inf. n. سَرْطٌ; and بَلِعْتُهُ, inf. n. بَلْعٌ. (TA. [But see arts. سرط and بلع; with respect to the former of which I must here state that, since it was printed, I have found an authority for سَرْطٌ as inf. n. of سَرِطَ in a copy of the S; though in the K it is said to be مُحَرَّكَة, and accord. to the Msb it is like تَعَبٌ.]) You say, عَمِلْتُ عَلَى الصَّدَقَةِ I officiated in the collecting of the poor-rate. (Msb.) [And عَمِلَ بِمَا فِى كِتَابِ اللّٰهِ He did according to what is enjoined in the Book of God.] and عَمِلَ فِى هَلَاكِهِ [He laboured to destroy him, or to kill him]. (K in art. شيط.) [And عَمِلَ فِيهِ It acted upon him, or it: and, said of a sword &c., it had effect, or made an impression, upon him, or it.] b2: [Hence,] عَمِلَ فِيهِ signifies [also (assumed tropical:) It governed it syntactically; or caused it to be مَرْفُوع or مَنْصُوب or مَجْرُور &c.; i. e.] it produced in it a certain species of syntactical desinence. (K.) b3: And عَمِلَ البَرْقُ The lightning was continual. (K.) And عَمِلَتْ بِأُذُنَيْهَا, said of a she-camel, (K,) and also, in a trad., of [the beast]

البُرَاق, (O, * TA,) She went quickly, or swiftly; (O, K, TA;) because she that does thus puts her ears in motion by reason of the vehemence of the pace. (TA.) And عَمِلَت [alone] said of a she-camel, signifies [the same: or] She was, or became, brisk, light, active, or quick. (K.) b4: and [hence, app.,] لَمْ أَرَ النَّفَقَةَ تَعْمَلُ كَمَا تَعْمَلُ بِمَكَّةَ, a saying mentioned by Lh, is expl. by ISd as meaning تَنْفَقُ [i. e. I have not seen the money that that one expends pass away as it passes away in Mekkeh]. (TA.) 2 عَمَّلْتُ فُلَانًا عَلَى البَصْرَةِ, (S, O,) or عَلَى البَلَدِ, (Msb,) inf. n. تَعْمِيلٌ, (S, O,) I made, or appointed, such a one governor (S, O, Msb) over El-Basrah, (S, O,) or over the province, or city, &c. (Msb.) And عُمِّلَ فُلَانٌ عَلَيْهِمْ, inf. n. as above, Such a one was made, or appointed, governor over them. (K, TA.) And one says, مَنَ الَّذِى عُمِّلَ عَلَيْكُمْ Who is he that has been set up as governor over you? (TA.) And فُلَانٌ ↓ اُسْتُعْمِلَ [Such a one was employed as governor over a people: (see a saying of 'Omar in art. ضعف, conj. 2:) or] such a one was appointed to one of the sovereign's offices of government. (TA.) b2: And عمّلهُ, (Mgh, O, K,) inf. n. as above, (K,) He gave him his عُمَالَة, or pay, or salary, for work, service, or agency; (Mgh, O, K;) as also ↓ اعملهُ. (TA.) 3 عاملهُ [He worked, laboured, served, acted, or transacted business, with him. Hence,] He dealt with him in buying and selling, (Msb, KL,) and the like: so in the language of the people of the cities. (Msb.) See also 6. [And hence the saying, عاملهُ مُعَامَلَةَ اللَّيْثِ (mentioned in the S in art. ليث) He did, acted, or dealt, with him in the manner of the lion.] b2: And i. q. سَامَهُ بِعَمَلٍ

[He made to him an offer of working, mentioning the rate of payment; or bargained, or contracted, with him for work]. (K.) Sgh says that المُعَامَلَةُ in the language of the people of El-'Irák is what is termed in the dial. of the people of El-Hijáz المُسَاقَاةُ, (Msb,) which is The employing a man to take upon himself, or manage, the culture' [or watering &c.] of palm-trees or grape-vines [or the like] on the condition of his having a certain share of their produce. (S and TA in art. سقى.) 4 اعملهُ He made him to work, labour, serve, or do service; or to do, act, or perform; (S, * O, * K, TA;) as also ↓ استعملهُ: (S, K:) he made him, or caused him, to do, or to make, manufacture, or construct, a thing. (Msb.) And one says also, يُعْمِلُ نَفْسَهُ فِى الأَمْرِ [He plies himself in the affair]. (S in art. عسم.) b2: And [hence,] He worked with it, [i. e. employed it, or used it, or plied it,] namely, his judgment, or opinion, and [properly] his instrument, or implement, (K, TA,) and his tongue; (TA;) as also ↓ استعملهُ. (K, TA.) And أَعْمَلَ ذِهْنَهُ فِى كَذَا وَكَذَا [He employed, or used, his intellect, or understanding, in such and such things;] meaning he considered, or forecast, the issues, or results, of such and such things with his intellect, or understanding. (TA.) b3: And أَعْمَلْتُ النَّاقَةَ [I hastened, and urged, the she-camel]: whence the saying, in a trad., لَا تُعْمَلُ المَطِىُّ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ, meaning [The camels that are used for riding] shall not be hastened nor urged [or plied, save to three mosques; that of Mekkeh, that of El-Medeeneh, and that of ElAksà at Jerusalem: see also a variation of this saying in the first paragraph of art. ضرب; and another voce عُرْوَةٌ]: and in a trad. of Lukmán, يُعْمِلُ النَّاقَةَ وَالسَّاقَ [He hastens, and urges, the she-camel and the shank], meaning he is strong to journey, riding and walking. (TA.) b4: See also 2, last sentence.

A2: [مَا أَعْمَلَهُمْ بِعَمَلِ أَهْلِ النَّارِ, a phrase occurring in art. صبر in the K, means How much do they occupy themselves in doing the deed of the the people of the fire of Hell!]

A3: أَعْمَلْتُ الرُّمْحَ means I thrust, or pierced, with the عَامِل [q. v.] of the spear. (Har p. 77.) [Or one says, أَعْمَلْتُهُ بِالرُّمْحِ, meaning I thrust him, or pierced him, with the عَامِل of the spear. (See De Sacy's Chrest. Ar., sec. ed., iii. 191.)]5 تعمّل He suffered fatigue, or difficulty; and strove, laboured, or toiled; syn. تَعَنَّى, (O, K, TA,) and اِجْتَهَدَ; (TA;) لِكَذَا [for such a thing]; (S, O;) and مِنْ أَجْلِهِ [on his account, or for his sake]; (K;) and فِى حَاجَتِهِ [in the case of his object of want]. (TA.) 6 تَعَامُلٌ is syn. with ↓ مُعَامَلَةٌ [generally as meaning The dealing together in buying and selling, and the like]. (TA.) One says, تعامل النَّاسُ بِالدَّرَاهِمِ [Men, or the people, dealt together in buying and selling with the dirhems; i. e. used the dirhems in buying and selling]. (Msb in art. روج.) And يُتَعَامَلُ بِهِ [The business of buying and selling is transacted with it; i. e. it is used in buying and selling]; referring to the [coin called]

فَلْس. (Msb in art. فلس.) 8 اعتمل signifies اِضْطَرَبَ فِى العَمَلِ [He went to and fro occupied in work, labour, or service]: (S, O, TA:) or he worked, laboured, or did service, for himself; like as one says اِخْتَدَمَ meaning خَدَمَ نَفْسَهُ: (T, TA:) or he worked, &c., by himself: (K, TA:) or he worked, &c., for another: (TA:) with an instrument, or tool, or the like; or with instruments, or tools, or the like. (M and K in art. اول.) A2: [It is also trans.] One says, اِعْتَمَلْتُ أَعْمَالًا, meaning اِكْتَسَبْتُ [I laboured to earn, or gain, sustenance]. (Msb.) and it is said in a trad., respecting Kheyber, دَفَعَ إِلَيْهِمْ

أَرْضَهُمْ عَلَى أَنْ يَعْتَمِلُوهَا مِنْ أَمْوَالِهِمْ i. e. [He gave to them their land] on the condition of their [bestowing labour upon it, or] doing what they required to be done [upon it], of cultivation, and sowing, and fecundating of the palm-trees, and guarding, and the like, from their own property. (IAth, TA.) b2: [And اعتملهُ signifies also He employed him, or used him, for work, or service; like استعملهُ: but is perhaps post-classical.]10 استعملهُ He asked, required, or desired, him to work, labour, do service, or act, (S, O, Msb, * TA,) for him. (TA.) [And استعمل, app. for استعمل نَفْسَهُ, He desired to act: see an ex. in art. روى conj. 2.] b2: See also 4, in two places. b3: And see 2. One says also, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالَّةِ [Such a one was employed as collecter of the poll-tax]. (S and Msb in art. جل. See also a similar ex. voce ضِحٌّ.) And اِسْتَعْمَلْتُ الثَّوْبَ I made the garment to serve [i. e. made use of it] for clothing. (Msb.) And اِسْتَعْمَلْتُ اللَّبِنَ [I made use of the bricks], meaning I built with the bricks a building. (Msb.) And استعمل البَلَهَ [He feigned heedlessness, &c.; or made use of it as a mask, or pretext]. (K in explanation of تَبَالَهَ and تَبَلَّهَ. See also a similar ex. voce تَحَلَّمَ.) عَمَلٌ [mentioned in the beginning of this art. as an inf. n.] is syn. with مَِهْنَةٌ and فِعْلٌ: (K:) [accordingly, when used as a simple subst., it may be rendered Work, labour, or service: and a deed, or an action:] or it has a more particular meaning than فِعْلٌ; for it is a فِعْل [or deed] with a sort of difficulty; and therefore it is not attributed to God: or, accord. to Er-Rághib, it is any فِعْل [i. e. deed or action] that proceeds from an animate being by his intention; and thus it has a more particular meaning than فِعْلٌ; for the فعل is sometimes attributed to animate beings from which it proceeds without intention; and sometimes to inanimate things, to which the عَمَل is seldom attributed; and this is not used in relation to [irrational] animals except [as implied] in the phrases إِبِلٌ عَوَامِلُ and بَقَرٌ عَوَامِلُ: or, accord. to MF, the عَمَل is a motion of the whole, or of a portion, of the body; and sometimes, of the mind; so that it is the utterance of a saying, as well as the doing a deed with the member, or limb, with which things are gained or earned; though most readily understood as applied particularly to the latter; and some apply it particularly to that which is not a saying: it is also said that a saying is not termed عَمَلٌ in the common conventional language: and the truth is said to be, that it is not included in the terms عَمَلٌ and فِعْلٌ otherwise than tropically: (TA:) [see also عَمِلَةٌ:] the pl. of عَمَلٌ [used as a simple subst.] is أَعْمَالٌ. (K.) In the following saying, of a woman dandling her child, (S,) or of Keys Ibn-Ásim, (O, TA,) dandling his child Hakeem, (TA,) أَشْبِهْ أَبَا أُمِّكَ أَوْ أَشْبِهْ عَمَلْ the last word is a proper name of a man: (S, O, TA:) or, accord. to Aboo-Zekereeyà, [the meaning is, Share thou in the qualities of the father of thy mother, or share thou in the qualities of my course of action; for he says that] by عَمَلْ is here meant عَمَلِى. (TA.) اِبْنُ عَمَلِى means He who does my work, or the like of what I do. (TA in art. بنى.) And [hence,] فُلَانٌ ابْنُ عَمَلٍ Such a one is strong. (TA.) And بَنُو عَمَلٍ Those who journey on foot. (O, K, * TA.) [And عَمَلُ النَّخْلِ, occurring in the T, voce ضَيْعَةٌ, means The culture of palm-trees: like as عَمَلُ الأرْضِ means agriculture]. b2: And عَمَلٌ signifies also The striving, labouring, or toiling, in work; or the holding on, or continuing, in work: so in the saying of El-Kutámee فَقَدْ يَهُونُ عَلَى المُسْتَنْجِحِ العَمَلُ [For verily the striving, &c., in work is a light matter to him who seeks success]. (TA.) b3: [Also An office of administration; and particularly the office of governor of a province; and the office of collector of the poor-rates, and the like: and an agency of any kind; the management of the affairs and property of another; an employment. b4: Also A province; or territory under a governor appointed by a sovereign. Pl. in this and other senses as above.]

عَمِلٌ, as an epithet applied to a man, i. q. ذُو عَمَلٍ [Having work, labour, or service]; (Sb, K;) as also ↓ عَمُولٌ: (K:) or adapted, or disposed, by nature, to work, labour, or service; (S, O, K;) and so ↓ عَمُولٌ: (S, * O, * K:) or this latter signifies that makes much gain. (TA.) b2: And, applied to lightning, Continuing, or continual. (K.) b3: And عَمِلَةٌ, applied to a she-camel, Brisk, light, active, or quick; (K, TA;) like ↓ يَعْمَلَةٌ; (TA;) and so ↓ عَمَّالَةٌ. (A, TA.) عَمْلَةٌ Theft: or treachery, perfidy, or unfaithfulness: (O, K:) it is not used otherwise than in relation to evil. (O.) عُمْلَةٌ: see عُمَالَةٌ.

عِمْلَةٌ A mode, or manner, of work, labour, or service; or of doing, or acting; or of making. (K, TA.) One says رَجُلٌ خَبِيثُ العِمْلَةِ, meaning A man bad, or corrupt, in respect of [the mode of] gain. (TA.) b2: See also عَمِلَةٌ. b3: And see عُمَالَةٌ.

A2: Also The internal state, or condition, of a man, in relation to evil. (K.) عَمِلَةٌ, with kesr to the م, is syn. with عَمَلٌ [as signifying A deed, or an action]: (O, K:) so in the saying of a woman of the Arabs, مَا كَانَ لِى

عَمِلَةٌ إِلَّا فَسَادُكُمْ [There was no deed, or action, for me, except the corrupting of you]. (O.) b2: And A thing that is done, or performed; or that is made; (مَا عُمِلَ;) as also ↓ عِمْلةٌ. (K.) عِمْلَى: see عُمَالَةٌ.

عَمَلِىٌّ Practical; opposed to عِلْمِىٌّ: and fabrile; factitious; or artificial.]

عَمِلَ بِهِ العِمِلِّينَ, with two kesrehs and with the ل musheddedeh, (K, TA, but in the CK العِمِلَّيْنِ,) or العِمْلِينَ, or العُمَلِينَ, (K, TA,) or, accord. to ISd as on the authority of Th, العِمَلين and العِمْلين, [app. العِمَلِينَ and العِمْلِينَ,] (TA,) or العِملَيْنِ, [thus written without any vowel-sign to the م, and in the dual form,] (O as on the authority of Aboo-Zeyd,) and IAar adds العِمْلَيْنِ, with the م quiescent, (O,) [compare البُلَغِينَ and البُِرَحِينْ, which suggest that the correct forms may be العُمَلِينَ and العِمَلِينَ,] He exceeded the ordinary bounds, (K,) or went to the utmost point, (O, K,) in annoying him, (K,) or in reviling him and annoying him. (O.) عَمُولٌ: see عَمِلٌ, in two places.

عَمَالَةٌ Briskness, lightness, activity, or quickness, of a she-camel. (K.) b2: See also what next follows.

عُمَالَةٌ (T, S, Mgh, O, Msb, K) and ↓ عِمَالَةٌ (Lh, Msb, K) and ↓ عَمَالَةٌ (K) and ↓ عِمْلَةٌ and ↓ عُمْلَةٌ (K) or ↓ عُمَّلَةٌ, with damm, and ↓ عِمْلَى, like ذِكْرَى [in measure], this last on the authority of Fr, (O,) The hire, pay, or recompense, (T, S, Mgh, O, Msb, K,) of him who works, labours, or serves, (T, S, Mgh, O, Msb,) or for work, labour, or service. (K.) b2: And عُمَالَةٌ signifies also The state, or condition, of being occupied; or having work, labour, or service, to perform; contr. of بُطَالَةٌ as syn. with بَطَالَةٌ, inf. n. of بَطَلَ in the phrase بَطَلَ مِنَ العَمَلِ. (Msb in art. بطل.) عِمَالَةٌ: see the next preceding paragraph.

عُمَّلَةٌ: see the next preceding paragraph.

عَمَّالٌ One who does much work or labour or service: or who strives, labours, or toils, in work; or holds on, or continues, in work. (TA.) b2: عَمَّالَةٌ, applied to a she-camel: see عَمِلٌ.

عَامِلٌ [Working; labouring; serving, or doing service: doing, acting, or performing: and doing, making, working, manufacturing, or constructing, a thing:] act. part. n. of عَمِلَ: (T, Msb, TA:) pl. عَامِلُونَ (Msb, K, TA) and عُمَّالٌ (Msb) and عَمَلَةٌ, (K, TA,) which last signifies [particularly] workers with their hands, (Mgh in art. فعل, K, TA,) in various sorts of work, (TA,) in clay (Mgh, TA) or building (Mgh) or digging (Mgh, TA) &c.; (TA;) like فَعَلَةٌ [a pl. of فَاعِلٌ]: (Mgh:) and عَوَامِلُ, (K, TA,) as pl. of [the fem.]

عَامِلَةٌ, (TA,) [and likewise in this case of عَامِلٌ,] signifies oxen that plough, and that tread the corn, (K, TA,) and upon which water is drawn, and that are employed in other labours; and in like manner applied to camels: and it is said in a trad. that in the case of such animals no poorrate is required. (TA.) b2: Also [An administrator of public affairs; and particularly a governor of a province; and] a collector of the poor-rates [and the like]: and an agent who manages the affairs and property of another. (TA.) A2: عَامِلُ الرُّمْحِ (S, O, K) and ↓ عَامِلَتُهُ (K) The part, of the spear, that is next to the head, exclusive of the ثَعْلَب [or portion that enters into the head]: (S, O:) or the صَدْر [or fore part] of the spear, (K, TA,) exclusive of the head, accord. to A'Obeyd two cubits in length: (TA:) or, as some say, the spear-head itself is called عَامِلٌ: (O, TA:) pl. عَوَامِلُ. (TA.) See also ذِرَاعٌ, last sentence.

عَامِلَةٌ [as a subst., rendered so by the affix ة,] sing. of عَوَامِلُ, (T, TA,) which signifies The legs (T, K, TA) of a beast or horse or the like. (T, TA.) b2: عَامِلَةُ الرُّمْحِ: see عَامِلٌ, near the end.

طَرِيقٌ مُعْمَلٌ A conspicuous, travelled, road. (S.) مَعْمُولٌ [pass. part. n. of عَمِلَ, as such signifying Done, made, &c. b2: And] applied to beverage, or wine, (شَرَاب,) as meaning In which are milk and honey (Th, O, K) and snow: (Th, O:) occurring in a trad. of El-Shaabee. (O.) b3: [and An ass whose testicles have been extracted. (Freytag on the authority of Meyd.)]

مُسْتَعْمَلٌ as an epithet applied to a camel means Employed in work, labour, or service. (TA.) يَعْمَلٌ An excellent, or a strong, light, and swift, he-camel; (O, K;) though disallowed by Kh: (O:) and (O, K) يَعْمَلَةٌ an excellent, or a strong, light, and swift, she-camel, adapted, or disposed, by nature, to work, labour, or service: (S, O, K: *) or, accord. to Kr, the former signifies a swift she-camel; [but see what follows, as well as what precedes;] and is a subst. applied thereto, derived from العَمَلُ: and the pl. is يَعْمَلَاتٌ: (TA: see also عَمِلٌ:) neither of them is used as an epithet, each being only a subst., (M, K, TA,) accord. to Sb, for one does not say جَمَلٌ يَعْمَلٌ nor نَاقَةٌ يَعْمَلَةٌ, but only يَعْمَلٌ and يَعْمَلَةٌ as meaning a he-camel and a she-camel; and hence, he says, we know not يَفْعَل occurring as [the measure of] an epithet: but some make يَعْمَل to be an epithet. (M, TA.) يَوْمُ اليَعْمَلَةِ was one of the days [meaning days of conflict] of the Arabs. (O, K.)

طبع

1 طَبَعَ, aor. ـَ inf. n. طَبْعٌ, He sealed, stamped, imprinted, or impressed; syn. خَتَمَ: (Msb:) [and, as now used, he printed a book or the like:] تَبْعٌ and خَتْمٌ both signify the making an impression in, or upon, clay and the like: (S, Mgh, O, K:) or, as Er-Rághib says, the impressing a thing with the engraving of the signet and stamp: (TA in this art. and in art. ختم: [see more in the first paragraph of the latter art:]) and he says also that طَبْعٌ signifies the figuring a thing with some particular figure; as in the case of the طَبْع of the die for stamping coins, and the طَبْع of coins [themselves]: but that it is more general in signification than خَتْمٌ, and more particular than نَقْشٌ; as will be shown by what follows: accord. to Aboo-Is-hák the Grammarian, طَبْعٌ and خَتْمٌ both signify the covering over a thing, and securing oneself from a thing's entering it: and IAth says [in like manner] that they held طَبْعٌ to be syn. with رَيْنٌ [inf. n. of رَانَ]: but Mujáhid says that رَيْنٌ denotes less than طَبْعٌ; and طَبْعٌ, less than إِقْفَالٌ [or the “ closing with a lock: ” this he says with reference to a phrase in the Kur xlvii. 26]. (TA.) You say, طَبَعَ الكِتَابَ, (Mgh, Msb,) and طَبَعَ عَلَى

الكِتَابِ, (S, Mgh, Msb, K, *) He sealed (خَتَمَ, S, Mgh, Msb, K,) the writing, or letter. (S, Mgh, Msb.) And طَبَعَ He branded, or otherwise marked, the sheep, or goat. (O. [See طَابَعٌ.]) And طَبَعَ اللّٰهُ عَلَى قَلْبِهِ (tropical:) God sealed [or set a seal upon] his [i. e. an unbeliever's] heart, so that he should not heed admonition, nor be disposed to that which is good; (Mgh;) or so that belief should not enter it: (O:) [and in like manner, خَتَمَ عَلَيْهِ, q. v.:] in this, regard is had to the طَبْع, and the طَبِيعَة, which is the natural constitution or disposition; for it denotes the characterizing of the soul with some particular quality or qualities, either by creation or by habit, and more especially by creation. (Er-Rághib, TA.) b2: Also He began to make, or manufacture, a thing: and he made [a thing] as in instances here following. (Mgh.) You say, طَبَعَ مِنَ الطِّينِ جَرَّةً He made, [or fashioned, or moulded,] of the clay, a jar. (S, O, K.) And طَبَعَ اللَّبِنَ, (Mgh, TA,) and السَّيْفَ, (S, Mgh, O, K,) and الدِّرْهَمُ, (S, O, K,) He made (S, Mgh, O, K) [the crude bricks, and the sword, and the dirhem]: or طَبَعَ الدَّرَاهِمَ he struck (Mgh, Msb) with the die (Msb) [i. e. coined, or minted,] the dirhems, or money. (Mgh, Msb.) And [hence] one says, طَبَقَهُ اللّٰهُ عَلَى الأَمْرِ, aor. and inf. n. as above, (assumed tropical:) God created him with an adaptation, or a disposition, to the thing, affair, state, condition, or case; or adapted him, or disposed him, by creation, [or nature], thereto. (TA.) And طُبِعَ عَلَى الشَّىْءِ (assumed tropical:) He (a man, O, TA) was created with an adaptation, or a disposition, to the thing; or was adapted, or disposed, by creation [or nature], thereto; syn. جُبِلَ, (IDrd, O, K, TA,) or فُطِرَ. (Lh, TA.) b3: Also, (aor. as above, TA, and so the inf. n., O, TA,) He filled (Er-Rághib, O, K, TA) a measure for corn or the like, (Er-Rághib, TA,) or a leathern bucket, (O, K, TA,) and a skin, (O, TA,) &c.; (O;) and so ↓ طبّع, (S, O, K,) inf. n. تَطْبِيعٌ: (S, O:) because the quantity that fills it is a sign that prevents the taking a portion of what is in it [without the act's being discovered]. (Er-Rághib, TA.) b4: And طَبَعَ قَفَاهُ, (IAar, O, K,) inf. n. as above, (IAar, O,) He struck the back of his neck with his hand; (IAar, O, K;) i. e. the back of the neck of a boy: if with the ends of the fingers, one says, قَذَّ قَفَاهُ. (IAar, O.) b5: مَا أَدْرِى مِنْ أَيْنَ طَبَعَ means I know not whence he came forth; syn. طَلَعَ. (TA.) A2: طَبِعَ, (aor.

طَبَعَ,] inf. n. طَبَعٌ, said of a sword, It was, or became, rusty, or overspread with rust: (S:) or very rusty, or overspread with much rust. (K, TA: from an explanation of the aor. : but this is written in the CK and in my MS. copy of the K, and in the O, يُطْبَعُ. [An explanation of طَبَعٌ in the O and K confirms the reading يَطْبَعُ; and another confirmation thereof will be found in what follows in this paragraph.]) b2: Said of a thing, (Msb,) or of a garment, or piece of cloth, (TA,) inf. n. طَبَعٌ, It was, or became, dirty; (Msb, TA;) and ↓ تطّبع is likewise said [in the same sense] of a garment, or piece of cloth. (M and TA voce رَانَ, in art. رين.) b3: Said of a man, (assumed tropical:) He was or became, filthy or foul [in character]. (S.) And (assumed tropical:) He was, or became, sluggish, lazy, or indolent. (S.) One says of a man, يَطْبَعُ, (O, K,) like يَفْرَحُ, (K,) meaning (assumed tropical:) He has no penetrative energy, sharpness, or effectiveness, in the affairs that are the means, or causes, of attaining honour, like the sword that is overspread with much rust. (O, K.) A3: طُبِعَ, (O, K,) inf. n. طَبْعٌ, (O,) said of a man, (assumed tropical:) He was rendered [or pronounced] filthy or foul [in character]; (O, K;) on the authority of Sh; (O;) and so طَبِعَ, like فَرِحَ; (TA as on the authority of Sh; [but this I think doubtful;]) and disgraced, or dishonoured: (K:) and ↓ طُبِّعَ, (O, TA,) inf. n. تَطْبِيعٌ, (TA,) he was rendered [or pronounced] filthy or foul [in character], (O, TA,) and blamed, or discommended. (O.) 2 طبّع, inf. n. تَطْبِيعٌ, He sealed well [or much, or he sealed a number of writings &c.]. (KL: in which only the inf. n. is mentioned.) b2: And He loaded [a beast heavily, or] well. (KL.) b3: See also 1, a little after the middle.

A2: تَطْبِيعٌ signifies also The rendering unclean, dirty, filthy, or impure. (O, K.) b2: See 1, last sentence.5 تطبّع (assumed tropical:) He affected what was not in his natural disposition. (Har p. 236.) You say, تطبّع بِطِبَاعِهِ (tropical:) He affected, or feigned, his [i. e. another's] natural dispositions. (O, K, TA.) b2: Also It (a vessel) became full or filled: (S, O, K:) quasi-pass. of طبّعهُ. (S.) And تطبّع بِالمَآءِ It (a river, or rivulet,) overflowed its sides with the water, and poured it forth abundantly. (TA.) b3: See also 1, last quarter.7 يَذُوبُ وَيَنْطَبِعُ, a phrase of Es-Sarakhsee, meaning [It melts, and then] it admits of being sealed, stamped, imprinted, or impressed, is allowable on the ground of analogy, though we have not heard it [as transmitted from the Arabs of pure speech]. (Mgh.) b2: [Golius has erroneously expl. انطبع as meaning “ Mansuetus, edoctus, obsequens fuit; ” on the authority of the KL; evidently in consequence of his having found its inf. n. (اِنْطِبَاعٌ) written in a copy of that work for اِنْطِياعٌ, the reading in my own copy.]8 الاِطِّبَاعُ for الاِضْطِبَاعُ see in art ضبع.

طَبْعٌ, originally an inf. n., (S,) signifies (assumed tropical:) A nature; or a natural, a native, or an innate, disposition or temper or the like; or an idiosyncrasy; syn. سَجِيَّةٌ (S, O, K, TA) or جِبِلَّةٌ (Msb) and خَلِيقَةٌ; (TA;) to which a man is adapted by creation; (S, O, Msb, K, TA;) [as though it were stamped, or impressed, upon him;] as also ↓ طَبِيعَةٌ; (S, O, K, TA;) or this signifies his مِزَاج [i. e. constitution, or temperament, or aggregate natural constituents], composed of the [four] humours; (Msb; [see مِزَاجٌ;]) and ↓ طِبَاعٌ; (S, O, K, TA;) or this last signifies, (K,) or signifies also, (O,) with the article ال prefixed to it, what is, or are, constituted in us in consequence of food and drink &c. (مَا رُكِّبَ فِينَا مِنَ المَطْعَمِ وَالمَشْرَبِ وَغْيَرِ ذٰلِكَ [in which مطعم and مشرب are evidently used as inf. ns. agreeably with general analogy]), (O, K, TA,) by غير ذلك being meant such as straitness and ampleness [of circumstances], and niggardliness and liberality, (TA,) of the natural dispositions that are inseparable from us; (O, K, TA;) and this word is fem., (O, TA,) like طَبِيعَةٌ, as is said in the M; or it is sing. and masc. accord. to Abu-l-Kásim Ez-Zejjájee; and it is also pl. of طَبْعٌ, as it is said to be by Az; (TA;) [and those who have asserted it to be fem. may have held it to be a pl.;] and ↓ طَابِعٌ is syn. with طِبَاعٌ [as a sing.]; (K, TA;) or, as Lh says, it is syn. with

↓ طَبِيعَةٌ; of which the pl. is طَبَائِعُ. (TA.) b2: Also (assumed tropical:) Model, make, fashion, or mould: as in the saying, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا (assumed tropical:) [Make thou it, fashion it, or mould it, according to the model, make, fashion, or mould, of this]. (IAar, O, L, K, TA.) طِبْعٌ A river, or rivulet; (As, T, S, O, K, TA;) so called because first dug [and filled] by men; having the meaning of مَطْبُوعٌ, like قطْفٌ in the sense of مَقْطُوفٌ; not applied to any of those cleft by God, such as the Tigris and the Euphrates and the Nile and the like thereof: (Az, TA:) pl. أَطْبَاعٌ [properly a pl. of pauc.,] (As, S, O,) or طُبُوعٌ, as heard by Az from the Arabs, and طِبَاعٌ: (TA:) or الطِّبْعُ, as some say, is the name of a particular river: (S, O:) or it is also thus applied, i. e. to a particular river. (K.) b2: And i. q. مَغِيضُ مَآءٍ [i. e. A place where water sinks, or goes away, into the earth; or where water enters into the earth; and where it collects]: (O, K:) pl. أَطْبَاعٌ. (O, TA.) b3: And The quantity sufficient for the filling of a measure for corn or the like, and of a skin, (O, K, TA, [والسِّقآءُ in the CK being a mistake for وَالسِّقَآءِ,]) such as does not admit of any addition: and the quantity that a vessel holds, of water. (TA.) A2: See also the next paragraph, in two places.

طَبَعٌ Dirtiness, (S, Msb,) or dirt: (S:) or, as also ↓ طِبْعٌ, rustiness, or rust, (O, K, TA,) upon iron; (TA;) and dirtiness, or dirt, (O, K, TA,) covering the sword: (TA:) or the former signifies much dirtiness or dirt, from rust: (Lth, O, K:) pl. أَطْبَاعٌ. (K. [See طَبِعَ, of which طَبَعٌ is the inf. n.]) b2: Also (tropical:) Disgrace, or dishonour; (A'Obeyd, O, K, TA;) and so ↓ طِيْعٌ; (TA;) it is in religion, or in respect of worldly things. (A'Obeyd, TA.) Thábit-Kutneh says, in a verse ascribed by Et-Tanookhee to 'Orweh Ibn-Udheyneh, لَا خَيْرَ فِى طَمَعٍ يَهْدِى إِلَى طَبَعٍ

وَغُفَّةٌ مِنْ قِوَامِ العَيْشِ تَكْفِينِى

[There is no good in coveting, or covetousness, that leads to disgrace: and a sufficiency of the means of subsistence contents me]: (O, TA:) يَهْدِى in this case means يُؤَدِّى. (O.) طَبِعٌ Rusty; applied to a sword. (TA.) b2: Dirty. (Msb.) b3: Applied to a man, (O,) (tropical:) Filthy, or foul, base, ignoble, mean, or sordid, in disposition; that will not be ashamed of an evil action or saying. (O, K, TA.) b4: And (assumed tropical:) Sluggish, lazy, or indolent. (TA.) طُبْعَانُ الأَمِيرِ The clay with which the prince, or governor, seals. (O, K.) طِبَاعٌ, as a sing. and a pl.: see طِبْعٌ.

طِبَاعَةٌ The art, or craft, of the طَبَّاع, or manufacturer of swords, (O, K, TA,) or of knives, or of spear-heads, or the like. (TA.) b2: [Also, as used in the present day, The art of printing.]

طَبِيعَةٌ: see طَبْعٌ, in two places. [It generally signifies] The مِزَاج [or nature, as meaning the constitution, or temperament, or aggregate natural constituents, of an animal body, or any other thing, for instance,] of medicine, and of fire, which God has rendered subservient [to some purpose or purposes]. (TA.) [Hence the phrase يَبَسَتْ طَبِيعَتُهُ, meaning He became costive. and الطَّبَائِعُ الأَرْبَعُ The four humours of the body: see خِلْطٌ and مِزَاجٌ.]

طَبِيعِىٌّ Natural; i. e. of, or relating to, the natural, native, or innate, disposition, or temper, or other quality or property; like جِبِلِّىٌّ; meaning essential; resulting from the Creator's ordering of the natural disposition in the body. (Msb in art. جبل.) [Hence, العِلْمُ الطَّبِيعِىُّ Natural, or physical, science.]

طَبَّاعٌ A manufacturer of swords, (O, K, TA,) or of knives, or of spear-heads, or the like. (TA.) طَبُّوعٌ A certain venomous دُوَيْبَّة [or insect]: (El-Jáhidh, O, K, TA:) or, (K,) as said to Az by a man of Egypt, an insect (دُوَيْبَّة) (O) of the same kind as the قِرْدَان [or ticks], (O, K,) but (O) the bite of which occasions intense pain; (O, K;) and sometimes, or often, he that is bitten by it becomes swollen [app. in the part bitten], and is relieved by sweet things: Az says that it is with the Arabs [called, or what is called,] the نِبْر [which is expl. as meaning the tick; or an insect resembling the tick, which, when it creeps upon the camel, causes the track along which it creeps to swell; or as being smaller than the tick, that bites, and causes the place of its bite to swell; &c.]: (O:) [accord. to Dmr, as stated by Freytag, i. q. قَمْقَامَةٌ, which is expl. as applied to a small tick; and a species of louse, that clings tightly to the roots of the hair, app. meaning a crab-louse:] what is known thereof [or by this appellation] now is a thing of the form of a small emaciated tick, that sticks to the body of a man, and is hardly, or not at all, severed, except by the application of mercury. (TA.) طِبِّيعٌ The heart (لُبّ) of the طَلْع [as meaning the spathe of the palm-tree]; (O, K;) so called because of its fulness; expl. in a trad. of El-Hasan El-Basree as meaning the طَلْع [i. e., in this case, agreeably with general usage, the spadix of the palm-tree] in its كُفُرَّــى [i. e. spathe], the كُفُرُّــى being the envelope of the طَلْع. (O, TA.) طَابَعٌ and ↓ طَابِعٌ (S, O, Msb, K, &c.) i. q. خَاتَمٌ (S, O) and خَاتِمٌ (O) [meaning A signet, seal, or stamp; i. e.] a thing with which one seals, stamps, imprints, or impresses: (Msb, TA:) [and also a seal, or stamp, as meaning a piece of clay or wax or the like, or a place in a paper &c., impressed, or imprinted, with the instrument thus called:] and accord. to ISh, the former, (O,) or each, (K,) signifies the مِيسَم [which means the instrument for the branding or otherwise marking, and the brand or other mark,] of the فَرَائِض [or beasts that are to be given in payment of the poor-rate: see طَبَعَ الشَّاةَ]. (O, K.) One says, ↓ الطَّابِعُ طَابِعٌ [The signet, &c., is a thing that seals, &c.]; which is like the attribution of the act to the instrument. (Er-Rághib, TA.) And كَلَامٌ عَلَيْهِ طَابَعُ الفَصَاحَةِ (tropical:) [Language upon which is the stamp of chasteness, or perspicuity, &c.]. (TA.) طَابِعٌ: see the next preceding paragraph, in two places: b2: and see also طَبْعٌ.

مَطْبَعٌ A place where anything is sealed, stamped, imprinted, or impressed. And, as used in the present day, A printing-house; as also مَطْبَعَةٌ.]

مُطْبَعَةٌ, applied to a she-camel: see the next paragraph.

مُطَبَّعٌ Filled: so its fem. in the phrase قِرْبَةٌ مُطَبَّعَةٌ طَعَامًا [A skin filled with food]. (TA.) b2: And مُطَبَّعَةٌ applied to a she-camel, Filled with fat and flesh, so as to be rendered firm in make: (Az, TA:) or [simply] fat. (Z, TA.) b3: And, (TA,) so applied, Heavily laden; (S, O, K, TA;) and [in like manner] ↓ مُطْبَعَةٌ a she-camel heavily burdened by her load. (TA.) b4: and مُهْرٌ مُطَبَّعٌ A colt trained, or rendered tractable or manageable. (TA.) مُطْبُوعٌ [pass. part. n. of طَبَعَ in all its senses]. b2: You say, هُوَ مَطْبُوعٌ عَلَى الكَرَمِ (tropical:) [He is created with an adaptation, or a disposition, to generosity]. (TA.)

نمر

1 نَمِرَ, aor. ـ, (S, K,) inf. n. نَمَرٌ, (S,) [It was, or became, spotted like a leopard or panther: see also 5:] it (a cloud, or collection of clouds,) became of the colour of the نَمِر [leopard or panther], (S, K,) spots being seen in their interstices. (S.) A2: See also 5, in three places.2 نمّر, inf. n. تَنْمِيرٌ, (assumed tropical:) He, or it, changed, or altered, and rendered morose, his face. (T.) A2: See also 5, in two places.5 تنمّر [He made himself like a leopard or panther, in diversity of colours: see also 1].

'Amr Ibn-Maadee-Kerib says, قَوْمٌ إِذَا لَبِسُوا الحَدِي دَ تَنَمَّرُوا حَلَقًا وَقِدَّا [A people who, when they put on armour of iron mail,] make themselves like the leopard or panther (نَمِر) in the diversity of colours of the iron [rings] and the thongs. (S.) b2: (assumed tropical:) He made himself like the leopard or panther (نَمِر, K, TA) in ill-nature: (TA:) (tropical:) he became angry; as also ↓ نَمِرَ, (M,) aor. ـَ inf. n. ↓ نَمَرٌ; (TA;) and ↓ نمّر: (M:) (tropical:) he became evil in disposition; as also ↓ نَمِرَ: (T:) (tropical:) he became angry and evil in disposition; as also ↓ نَمِرَ and ↓ نمّر; (IKtt, Sgh, K;) like the نَمِر: (TA:) (tropical:) he strained the voice in threatening: (Sgh, K:) and تنمّر لَهُ (assumed tropical:) he became ill-natured and altered to him, and threatened him; because the نَمِر is never met otherwise than angry and illnatured. (As, S, K.) نِمْرٌ: see نَمِرٌ.

نَمِرٌ: see أَنْمَرُ, throughout. b2: نَمِرٌ (S, A, Msb, K, &c.) and نِمْرٌ, (M, A, Msb, K,) which is a contraction of the former, (Msb,) or a dial. form, (TA,) [The leopard;] a certain wild beast, (S, A, Msb, K, &c.) well known, (A, K,) more malignant than the lion, (T, M, Mgh, Msb,) and bolder, (Msb,) so called because of his نُمَر [or spots], (M, K,) being of divers colours, (M,) called in Persian پَلَنْكْ: (Mgh:) fem. with ة: (S, Msb:) pl. [of pauc.] أَنْمُرٌ (M, K) and أَنْمَارٌ, (M, Msb, K,) and [of mult.] نُمُورٌ, (S, M, Msb, K,) held by Th to be pl. of نِمْرٌ, (M,) and نُمُورَةٌ (Msb, and so in some copies of the K) and نُمُرٌ, (S, M, K,) which occurs in poetry, and is anomalous, perhaps a contraction of نُمُورٌ, (S,) and not mentioned by Sb, (M,) and نُمْرٌ, (M, K,) which is the most common in occurrence, but, accord. to Th, he who uses it makes the sing. أَنْمَرُ, (M,) and نِمَارٌ, (M, K,) held by Th to be pl. of نِمْرٌ, (M,) and نِمَارَةٌ. (K.) As the نَمِر is one of the most abominable and malignant of wild beasts, one says, لَبِسَ فُلَانٌ لِفُلَانٍ جِلْدَ النَّمِرِ, meaning, (tropical:) Such a one became changed, or altered, to such a one; or met him in a morose manner: (IB:) or became very rancourous, or malicious, towards him. (TA.) The kings of the Arabs, when they sat [in judgment] to slay a man, used to attire themselves in skins of the نَمِر, and then give orders for the slaying of him whom they desired to slay. (IB.) A2: See also نَمِيرٌ, throughout.

نُمْرَةٌ A spot, or speck, of any colour whatever: pl. نُمَرٌ. (M, K.) نَمِرَةٌ A garment of the kind called بُرْدَة, of wool, (S, K, TA,) striped, (TA,) worn by the Arabs of the desert: (S, K, TA:) or a garment of the kind called شَمْلَة, (M, K,) or كِسَآء, (A, Mgh, Msb,) having white and black stripes, or lines, (M, Mgh, Msb, K,) worn by the Arabs of the desert: (A, Msb:) and a garment of the kind called حِبَرَة; (M, K;) so called because of the diversity of the colours of its stripes: (M:) or any مئْزَر, of those worn by the Arabs of the desert, that is a striped شَمْلَة: (IAth:) or a striped إِزَار of wool; (TA;) pl. نِمَارٌ: (IAth, Msb:) it is an epithet in which the quality of a subst. predominates. (TA.) It is said in a trad. of Saad, نَبَطِىٌّ فِى حُبْوَتِهِ أَعْرَابىٌّ فِى نَمِرَتِهِ أَسَدٌ فِى تَأْمُورَتِهِ [A Nabathean in his hubweh (a long piece of cloth, or the like, wound round the back and legs of a person sitting with his thighs against his belly); an Arab of the desert in his nemireh; a lion in his den]. (S.) b2: See also أَنْمَرُ.

مَآءٌ نَمِير (T, S, M, A, K) and ↓ نَمِرٌ, (M, K,) Wholesome water, whether sweet or not sweet: (S, K:) or sweet and wholesome water: (T, A:) or wholesome in satiety: (TA:) or copious: (Ibn-Keyrán, M, K:) or increasing in quantity, syn. نَامٍ, (As, T, TA,) or زَاكٍ, (K,) whether sweet or not sweet: (T, TA:) or increasing in quantity in the beasts [app. meaning while they drink], (زَاكٍ فِى المَاشِيَة نَامٍ, T, M,) whether sweet or not sweet. (M.) [As زَاكٍ is coupled with نَامٍ, app. as an explicative adjunct, in the T and M, I think that I have here rendered it correctly: otherwise I should have supposed it to mean, perhaps, pure.] b2: حَسَبٌ نَمِيرٌ, (S, M, A, K,) and ↓ نَمِرٌ, (M, K,) (tropical:) i. q. زَاكٍ [see above]: (S, M, A, K:) pl. أَنْمَارٌ. (M.) أَنْمَرُ Spotted white and black: (M, K:) or in which is black and white; applied to a wild beast; as also ↓ نَمِرٌ: (A:) fem. نَمْرَآءُ; (M, A, K;) applied to a ewe or she-goat: (A:) pl. نُمْرٌ: (A:) also أَنْمَرُ a horse, (S, K,) and an ostrich, (K,) variegated like the نَمِر, (S, K, TA,) having one spot white and another of any colour: (S, TA:) pl. as above: (TA:) or, applied to an ostrich, in which is blackness and whiteness: pl. as above: (S:) and a lion in which is dust-colour and blackness: and ↓ مُنَمَّرٌ a bird having black spots; also sometimes applied as an epithet to a horse such as is termed بِرْذَوْن. (TA.) Also, A collection of clouds of the colour of the نَمِر, spots being seen in their interstices: (S:) or having black and white spots: (TA:) and ↓ نَمِرٌ signifies a collection of clouds having marks like those of the نَمِر: or small portions near together: n. un. with ة: (M:) or ↓ نَمِرَةٌ signifies a small portion of a cloud: and its pl. [or rather the coll. gen. n.] is نَمِرٌ. (K.) It is said in a proverb, أَرِنِيهَا نَمِرَةً

أُرِكَهَا مَطِرَةً [Show thou it to me spotted like the leopard, I will show it to thee raining]: (S, K:) alluding to an event which one certainly knows will happen when the symptoms thereof appear: (Meyd, K, TA:) originally said by Aboo-Dhueyb El-Hudhalee: (TA:) نَمِرَة is here like خَضِرًا in the Kur, vi. 99, for أَخْضَرَ: (Akh, S:) by rule, it should be نَمْرَآءَ, (K, TA,) fem. of أَنْمَرُ. (TA.) b2: See also نَمِرٌ.

مُنَمَّرٌ: see أَنْمَرُ. [In the TA, voce حِبَرَةٌ, it is applied as an epithet to a garment of the kind called بُرْد: and in the K, voce حَبِيرٌ, to a cloud, or collection of clouds: in the former case, it app. signifies striped, (see نَمِرَةٌ,) or, as in the latter case, spotted.]

رجل

1 رَجِلَ, (T, S, M, Msb, K,) aor. ـَ (Msb, K,) inf. n. رَجَلٌ (T, S, M, Msb) and رُجْلَةٌ, (T, TA,) or the latter is a simple subst., (Msb,) He (a man) went on foot, in a journey, by himself, [i. e.] having no beast whereon to ride; (T, TA;) he had no beast whereon to ride, (M, K, TA,) in a journey, so went on his feet: (TA:) or he remained going on foot: so says Az; and Ks says the like: (S:) or he was, or became, strong to walk, or go on foot: (Msb:) and ↓ ترجّل [in like manner] signifies he went on foot, (S, K, TA,) having alighted from his beast: (TA:) [used in the present day as meaning he alighted from his beast:] and ↓ ترجُلوا they alighted [upon their feet, or dismounted,] in war, or battle, to fight: and ↓ ارتجل he (a man) went on his legs, or feet, for the purpose of accomplishing the object of his want. (TA.) b2: رَجِلَ, (M, K,) aor. ـَ (K,) [inf. n. رَجَلٌ, being similar to رَكِبَ, aor. ـَ inf. n. رَكَبٌ,] also signifies He (a man) was, or became, large in the رِجْل [i. e. leg, or foot]. (M, K: but omitted in some copies of the K.) b3: And رُجِلَ, like عُنِىَ; and رَجِلَ, aor. ـَ inf. n. [of the former] رِجْلَةٌ and [of the latter]

رِجْلٌ; [so in the CK; but accord. to the rule of the K they should be رَجْلَةٌ and رَجْلٌ, as neither is expressly said to be with kesr; or the latter may be correctly رِجْلٌ, as رَجِلَ is said to be like عَلِمَ, of which the inf. n. is عِلْمٌ;] He had a complaint of his رِجْل [i. e. leg, or foot]: (CK; but omitted in other copies: both mentioned in the TA:) the latter verb is mentioned in this sense by El-Fárisee, and also on the authority of Kr. (TA.) b4: And رَجِلَ مِنْ رِجْلِهِ He was, or became, affected in his leg, or foot, by something that he disliked. (TA.) b5: And رَجِلَ, aor. ـَ (K, TA,) inf. n. رَجَلٌ, (TA,) He (a beast, such as a horse or the like,) had a whiteness in one of his رِجْلَانِ [i. e. hind legs or feet], (K, TA,) without a whiteness in any other part. (TA.) A2: رَجِلَ, aor. ـَ (Msb, K,) inf. n. رَجَلٌ, (Msb, TA,) is also said of hair, (Msb, K,) meaning It was, or became, [wavy, or somewhat curly, i. e.] of a quality between lankness and crispness or curliness, (K,) or neither very crisp or curly, nor very lank, but between these two. (Msb, TA.) A3: رَجَلَهُ, (CK, TA, omitted in some copies of the K,) [aor. ـُ as in similar verbs,] inf. n. رَجْلٌ, (TA,) He, or it, hit, or hurt, his رِجْلِ [i. e. leg, or foot]. (CK, TA.) b2: رَجَلَ الشَّاةَ, (S, K,) or, accord. to the O and the Mufradát, رَجَلَ الشَّاةَ بِرِجْلِهَا, (TA,) and ↓ ارتجلها, (K,) He suspended the sheep, or goat, by its hind leg or foot: (S, O, K:) or the meaning is عَقَلَهَا بِرِجْلَيْهِ [app. he confined its shank and arm together with his feet, by pressing his feet upon its folded fore legs while it was lying on the ground], (K,) or, as in the M, بِرجْلِهِ [with his foot]. (TA.) b3: رَجَلَتْ وَلَدَهَا, (K,) inf. n. رَجْلٌ; in the copies of the M written ↓ رَجَّلَتْ, with teshdeed; (TA;) She (a woman) brought forth her child preposterously, so that its legs came forth before its head. (K.) A4: رَجَلَهَا, namely, the mother of a young camel, (K,) aor. ـُ inf. n. رَجْلٌ, (TA,) He sent the young one with her [to suck her whenever he would; as is implied by what immediately precedes]; as also ↓ أَرْجَلَهَا: (K:) or الفَصِيلَ ↓ أَرْجَلْتُ (so in two copies of the S and in the O) I left the young camel with his mother to such her whenever he pleased: (S, * O: [in one of my copies of the S رَجَلْتُ, which appears from what here follows to be a mistake:]) so says ISk: and he cites as an ex., حَتَّى فُطِمَا ↓ مُسَرْهَدٌ أُرْجِلَ [Fat, and well nourished: he was left with his mother to such her when he pleased until he was weaned]. (O.) [See also رَجَلٌ, below; where it is explained as though a quasi-inf. n. of أَرْجَلْتُ in the sense here assigned to it in the S and O, or inf. n. of رَجَلْتُ in the same sense.] b2: And رَجَلَ

أُمَّهُ, (S, K,) aor. ـُ inf. n. رَجْلٌ, (S,) He (a young camel, S, or a lamb, or kid, or calf, K, TA) sucked his mother. (S, K.) b3: رَجَلٌ also signifies The act of [the stallion's] leaping the mare: (O, K, TA:) [i. e., as inf. n. of رَجَلَ; for] one says, بَاتَ الحِصَانُ يُرْجُلُ الخَيْلَ The stallion-horse passed the night leaping the mares. (TA; and so in the O, except that الخيل is there omitted.) b4: And رَجَلَ المَرْأَةَ He compressed the woman. (TA.) A5: [Golius says that رَجُلَ signifies Vir et virili animo fuit; as on the authority of J; and that رُجْلَةٌ is its inf. n.: but it seems that he found الرُّجْلَةُ incorrectly explained in a copy of the S as مَصْدَرُ رَجُلَ instead of مَصْدَرُ الرَّجُلِ: ISd expressly says that رُجْلَةٌ and its syns. (explained below) are of the number of those inf. ns. that have no verbs.]2 رَجَّلَتْ وَلَدَهَا [app. a mistranscription]: see 1, in the latter half of the paragraph.

A2: تَرْجِيلٌ [the inf. n.] signifies The making, or rendering, strong. (Ibn-'Abbád, K.) A3: رجّل الشَّعَرَ, (S, Mgh, Msb, K,) inf. n. تَرْجِيلٌ, (S, Msb, K,) He made the hair to be [wavy, or somewhat curly, i. e.] not very crisp or curly, nor lank, (S,) or in a state between that of lankness and that of crispness or curliness: (K:) or he combed the hair; (Msb, TA;) either his own hair, [see 5,] or that of another: (Msb:) or he combed down the hair; i. e., let it down, or made it to hang down, by means of the comb: (Mgh:) Er-Rághib says, as though he made it to descend at the رِجْل [or foot], i. e. from its places of growth; but this requires consideration: (MF:) or he combed and anointed the hair: (TA voce عَسِبٌ:) or he washed and combed the hair. (Ham p. 356.) 4 ارجلهُ He made him to go on foot; (S, K, TA;) to alight from his beast. (TA.) A2: and He granted him some delay, or respite; let him alone, or left him, for a while. (S, K.) b2: أَرْجَلْتُ الحِصَانَ فِى الخَيْلِ I sent-the stallion-horse among the mares. (TA.) b3: See also 1, in the latter half of the paragraph, in three places.5 تَرَجَّلَ see 1, first sentence, in two places. b2: ترجّل فِى البِئْرِ, (S, Msb, K,) and ترجّل البِئْرَ, (K,) He descended into the well (S, Msb, K) [by means of his feet, or legs, alone, i. e.,] without his being let down, or lowered, or suspended [by means of a rope]. (S, Msb.) b3: ترجّل الزَّنْدَ, and ↓ ارتجلهُ, [or, more probably, ارتجل الزَّنْدَةَ, and ترجّلها, (see مُرْتَجِلٌ,)] He put the زند [or the زندة; (the former meaning the upper, and the latter the lower, of the two pieces of wood used for producing fire,)] beneath his feet: (M, K:) or ↓ ارتجل signifies he (a man come from a distant country) struck fire, and held the زَنْد [here app. meaning (as in many other instances) the زند properly so called and the زندة] with his hands and his feet, [i. e. the زند with his hands and the زندة with his feet,] because he was alone. (TA. [See مُرْتَجِلٌ.]) A2: [ترجّل He became a رَجُل, or man; he rose to manhood. (See an explanation of ترجّل النَّهَارُ, in what follows.) And] ترجّلت She (a woman, TA) became like a رَجُل [or man] (K, TA) in some of her qualities, or states, or predicaments. (TA.) b2: ترجّل النَّهَارُ i. q. اِرْتَفَعَ (tropical:) [i. e. The day became advanced, the sun being somewhat high]; (S, IAth, O, K, TA;) it being likened to the rising of a man from youth; (IAth, TA;) and so النهار ↓ ارتجل: or, accord. to Er-Rághib, the former means the sun went down from [or below] the walls; as though it alighted (كَأَنَّهَا تَرَجَّلَتْ [in a proper sense of this verb: see 1, first sentence]). (TA.) A3: and ترجّل He combed his own hair: (Msb:) or he combed down his own hair; i. e., let it down, or made it to hang down, by means of the comb: (Mgh:) or he anointed [or washed] and combed his own hair. (TA. [See 2.]) Hence, نَهَى

عَنِ التَّرَجُّلِ إِلَّا غِبًّا (Mgh, TA) He [Mohammad] forbade the anointing and combing of one's own hair except it be less frequent than every day. (TA.) 8 ارتجل: see 1, first sentence. b2: Said of a horse, (in his running, TA,) He mixed the pace termed العَنَق with that termed الهَمْلَجَة, (T, TA,) or the former pace with somewhat of the latter, and thus, (S,) he went those two paces alternately, (S, K,) somewhat of the former and somewhat of the latter. (S.) A2: He took a man by his رِجْل [i. e. leg, or foot]. (S, TA.) b2: ارتجل الشَّاةَ: see 1, in the middle of the paragraph. b3: ارتجل الرَّنْدَ [or الزَّنْدَةَ], and ارتجل alone in a similar sense: see 5, in two places.

A3: [He extemporized a speech or verses; spoke it or them extemporaneously, impromptu, or without premeditation;] he began an oration (a خُطْبَة), and poetry, without his having prepared it beforehand; (S;) he spoke a speech (Msb, K) without consideration or thought, (Msb,) or without his having prepared it; (K;) he recited it, or related it, standing, without forecast, consideration, thought, or meditation; so accord. to Er-Rághib [who seems to have held this to be the primary signification of the verb when relating to a speech or the like]; or without reiteration, and without pausing, halting, or hesitating. (TA.) and ارتجل الشَّىْءَ [He did, performed, or produced, the thing without premeditation, or previous preparation]. (TA in art. خرع.) [And ارتجل اسْمًا He coined a name.] b2: ارتجل بِرَأْيِهِ He was, or became, alone, or independent of others, with none to take part or share or participate with him, in his opinion, (Msb, K, TA,) without consulting any one respecting it, (Msb, TA,) and kept constantly, or perseveringly, to it. (Msb.) [Hence,] أَمْرُكَ مَا ارْتَجَلْتَ Thine affair [to which thou shouldst keep] is that respecting which thou art alone [&c.] in thine opinion. (K.) and اِرْتَجِلْ مَا ارْتَجَلْتَ مِنَ الأَمْرِ is explained in the T as meaning اِرْكَبْ مَا رَكِبْتَ مِنْهُ [i. e. Undertake thou what thou hast undertaken of the affair: but it may rather signify keep thou to what thou hast undertaken of the affair; agreeably with what here follows]. (TA.) One says also, ↓ اِرْتَجِلْ رَجْلَكَ Keep thou to thine affair: (IAar, M, K, TA:) in [some of] the copies of the K, erroneously, رَجَلَكَ. (TA.) A4: He collected a detached number (قِطْعَة [or رِجْل]) of locusts, to roast, or fry, them. (S.) A5: He set up a مِرْجَل [q. v.], to cook food in it: (T, TA:) or he cooked food in a مِرْجَل. (K.) A6: ارتجل النَّهَارُ: see 5.10 استرجل He desired, or requested, to be, or to go, on foot. (KL.) رَجْلٌ: see رَجُلٌ: b2: and رَاجِلٌ; the latter in two places.

A2: See also رَجِلٌ, in two places.

A3: اِرْتَجِلْ رَجْلَكَ, in some of the copies of the K, erroneously, رَجَلَكَ: see 8, near the end of the paragraph.

رِجْلٌ [The leg of a human being and of a bird, and the kind leg of a quadruped; in each of these senses opposed to يَدٌ;] the part from the root of the thigh to the [sole of] the foot of a man [and of any animal]; (Mgh, Msb, K:) رِجْلُ الإِنْسَانِ meaning that [limb] with which the man walks: (Msb:) or the foot of a man [and of a bird, and the kind foot of a quadruped: or rather it signifies thus in many instances; but generally as before explained: and sometimes, by a synecdoche, it is used in a yet larger sense, as will be explained below]: (K:) of the fem. gender: (Zj, Msb, TA:) pl. أَرْجُلٌ: (S, Msb, K, &c.:) it has no other pl. (Msb, TA) known to Sb; (TA;) the pl. of pauc. being also used as a pl. of mult. in this instance. (IJ, TA.) [Hence,] الرِّجْلُ جُبَارٌ [The hind leg or foot, or it may here mean the leg or foot absolutely, is a thing of which no account, or for which no retaliation or mulct, is taken]: i. e., if a beast tread upon a man with its رِجْل, there is no retaliation or mulct, if in motion; but if the beast be standing still in the road, or way, the rider is responsible, whether it strike with a يَد or a رِجْل. (TA.) And هُوَ قَائِمٌ عَلَى رِجْلٍ [lit. He is standing upon a single leg; meaning] (assumed tropical:) he is setting about, or betaking himself to, an affair that presses severely, or heavily, upon him, or that straitens him. (T, K, TA. [In the CK, حَزَنَهُ is erroneously put for حَزَبَهُ.]) And أَنَا عَلَى رِجْلٍ (assumed tropical:) I am in fear, or fright, lest a thing should escape me. (TA.) b2: ذُو الرِّجْلِ [as though meaning The onelegged;] a certain idol, of El-Hijáz. (TA.) b3: رِجْلُ الجَبَّارِ (assumed tropical:) The very bright star [3, called by our astronomers “ Rigel,” and also called by the Arabs رِجْلُ الجَوْزَآءِ اليُسْرَى,] upon the left foot of Orion. (Kzw.) [And رِجْلُ الجَوْزَآءِ اليُمْنَى (assumed tropical:) The star k upon the right leg of Orion.] b4: رِجْلُ الغُرَابِ (assumed tropical:) A certain plant, (K,) called also رِجْلُ الرَّاغِ, the root, or lower part, of which, when cooked, is good for chronic diarrhœa; mentioned in art. غرب [q. v.]. (TA.) Also A certain mode of binding the udder of a camel, so that the young one cannot suck, therewith, nor will it undo: (S, K:) whence the phrase صَرَّ رِجْلَ الغُرَابِ, for صَرَّ صَرًّا مِثْلَ صَرِّرِجْلِ الغُرَابِ. (TA.) El-Kumeyt says, صَرَّ رِجْلَ الغُرَابِ مُلْكُكَ فِى النَّا سِ عَلَى مَنْ أَرَادَ فِيهِ الفُجُورَا (assumed tropical:) [Thy dominion among the people has bound with a bond not to be undone him who desires, within the scope of it, transgression]: (S, TA:) i. e. thy dominion has become firm so that it cannot be undone; like as what is termed رجل الغراب cannot be undone by the young camel. (TA.) And one says, صُرَّ عَلَيْهِ رِجْلُ الغُرَابِ, meaning (tropical:) The affair was, or became, difficult to him: (K and TA in art. غرب:) or his life, or subsistence, was, or became, difficult to him. (TA in that art.) b5: رِجْلُ الجَرَادِ (assumed tropical:) A certain plant, like البَقْلَةُ اليَمَانِيَّةُ [see art. بقل: accord. to Golius, the former appellation is applied to a species of atriplex, or orache]. (IAar, K.) b6: [And several other plants have similar appellations in the present day.] b7: رِجْلُ الطَّائِرِ (assumed tropical:) A certain مِيسَم [i. e. branding-instrument, or brand]. (S, K.) b8: رِجْلُ البَابِ (assumed tropical:) The foot, or heel, of the door, upon which it turns in a socket in the threshold. (MA.) b9: رِجْلُ القَوْسِ (assumed tropical:) The lower curved extremity of the bow; (Kh, S, K;) the upper curved extremity being called its يَد: (Kh, S:) or the part below its كَبِد [q. v.]: accord. to AHn, it is more complete, or perfect, than its يد: accord. to IAar, أَرْجُلُ القَوْسِ means, when the string is bound, or braced, the upper parts of the bow; and أَيْدِيهَا, its lower parts; and the former are stronger than the latter: and he cites the saying, لَيْتَ القِسىَّ كُلُّهَا مِنْ أَرْجُلِ [Would that the bows were all of them, or wholly, of what are termed أَرْجُل]: the two extremities of the bow, he says, are called its ظُفْرَانِ; and its two notches, its فُرْضَتَانِ; and its curved ends, its سِئَتَانش; and after the سئتان are the طَائِفَانِ; and after the طائفان, the أَبْهَرَانِ; and the portion between the ابهران is its كَبِد; this being between the two knots of the suspensory. (TA.) b10: رِجْلَا السَّهْمِ (assumed tropical:) The two extremities of the arrow. (K, * TA. [In the former it is implied that the phrase is رِجْلُ السَّهْمِ.]) b11: رِجْلُ بَحْرٍ (tropical:) A canal (خليج) of a بحر [or large river]. (Kr, K, TA.) b12: رِجْلٌ also signifies (tropical:) A part, or portion, of a thing: (K, TA:) of the fem. gender. (TA.) It is said in a trad. of 'Áïsheh, أَهْدَى لَنَا أَبُو بَكْرٍ رِجْلَ شَاةٍ مَشْوِيَّةٍ فَقَسَمْتُهَا إِلَّا كَتِفِهَا, meaning (tropical:) [Aboo-Bekr gave to us] the half of a roasted sheep, or goat, divided lengthwise [and I divided it into shares, except its shoulder-blade, or its shoulder]: she called the half thus by a synecdoche: (IAth, O, TA:) or she meant the leg (رجْل) thereof, with what was next to it [for مما يَلِيهَا in the O and TA, I read بِمَا يَلِيهَا] of the lateral half: or she thus alluded to the whole thereof, like as one does by the term رَأْس. (O, TA. [But see what here next follows.]) And in another trad., the رِجْل of a [wild] ass is mentioned as a gift, meaning (tropical:) One of the two lateral halves: or, as some say, the thigh: (TA:) and it is explained as meaning the whole; but this is a mistake. (Mgh.) b13: Also (assumed tropical:) The half of a رَاوِيَة [or pair of leathern bags, such as are borne by a camel, one on each side,] of wine, and of olive-oil. (AHn, K.) b14: It is also applied by some to (assumed tropical:) A pair of trousers or drawers; and رِجْلُ سَرَاوِيلَ occurs in this sense in a trad., for رِجْلَا سَرَاوِيلَ; like زَوْجُ خُفٍّ and زَوْجُ نَعْلٍ, whereas each is properly زَوْجَانِ; for the سراويل are of the articles of clothing for the two legs: (IAth, TA:) this is what is meant by the saying in the K [and in the O likewise] that الرِّجْلُ also signifies السَّرَاوِيلُ [app. for مِنَ السَّرَاوِيلِ الطَّاقُ]. (TA.) b15: Also (assumed tropical:) A swarm, or numerous assemblage, of locusts: (S:) or a detached number (قِطْعَةٌ) thereof: (K:) [or] one says [or says also] رِجْلُ جَرَادٍ, (S, TA,) and رِجْلٌ مِنْ جَرَادٍ: it is masc. and fem.: (TA:) a pl. without a proper sing.; like عَانَةٌ (a herd of [wild] asses, S) and خِيطٌ (a flock of ostriches, S) and صُِوَارٌ (a herd of [wild] bulls or cows, S): (S, K:) pl. أَرْجَالٌ; (K:) and so in the next two senses here following. (TA.) b16: And hence, as being likened thereto, (TA,) (assumed tropical:) An army: (K:) or a numerous army. (TA.) b17: Also (assumed tropical:) A share in a thing. (IAar, K.) So in the saying, لِى فِى

مَالِكَ رِجْلٌ (assumed tropical:) [To me belongs a share in thy property]. (TA.) b18: And (tropical:) A time. (TA.) One says, كَانَ ذٰلِكَ عَلِى رِجْلِ فُلَانٍ (tropical:) That was in the time of such a one; (S, K, TA;) in his life-time: (K, TA:) like the phrase على رَأْسِ فُلَانٍ. (TA.) b19: Also (assumed tropical:) Precedence. (Abu-l- Mekárim, K.) When the files of camels are collected together, an owner, or attendant, of camels says, لِىَ الرِّجْلُ, i. e. (assumed tropical:) [The precedence belongs to me; or] I precede: and another says, لَا بَلِ الرِّجْلُ لِى (assumed tropical:) [Nay, but the precedence belongs to me]: and they contend together for it, each unwilling to yield it to the other: (Abu-l-Mekárim, TA:) pl. أَرْجَالٌ: (K:) and so in the senses here following. (TA.) b20: And (assumed tropical:) Distress; straitness of the means of subsistence or of the conveniences of life; a state of pressing want; misfortune; or calamity; and poverty. (O, K.) A2: Also A man who sleeps much: (O, K:) fem. with ة. (TA.) b2: And A man such as is termed قَاذُورَةٌ [which means foul in language; evil in disposition: one who cares not what he does or says: very jealous: one who does not mix, or associate as a friend, with others, because of the evilness of his disposition, nor alight with them: &c.: see art. قذر]. (O, K.) A3: Also Blank paper; (O, K, * TA;) without writing. (TA.) رَجَلٌ: see رَاجِلُ, first sentence: A2: and see also رَجِلٌ, in two places.

A3: [It is also explained as here follows, as though a quasi-inf. n. of 4 in a sense mentioned in the first paragraph on the authority of the S and O, or inf. n. of رَجَلَ in the same sense; thus:] The sending, (S, O,) or leaving, (K, TA,) a lamb or kid or calf, (S, O, TA,) or a young camel, (K, TA,) and a colt, (TA,) with its mother, to such her whenever it pleases: (S, O, K:) [but I rather think that this is a loose explanation of the meaning implied by رَجَلٌ used as an epithet; for it is added in the S and O immediately, and in the K shortly after, that] one says بَهْمَةٌ رَجَلٌ (S, O, K) and ↓ رَجِلٌ (K) [meaning, as indicated in the S and O, A lamb, or hid, or calf, sent with its mother to such her whenever it pleases, or, as indicated in the K, sucking, or that sucks, its mother]: pl. أَرْجَالٌ. (S, O, K.) b2: Also A horse [i. e. a stallion] sent upon the خَيْل [meaning mares, to leap them]: (K:) and in like manner one says خَيْلٌ رَجَلٌ, [using it as a pl., app. meaning horses so sent,] (K accord. to the TA,) or ↓ خَيْلٌ رَجِلَةٌ. (CK, and so in my MS. copy of the K: [perhaps it should be رَجَلَةٌ.]) رَجُلٌ (S, O, Mgh, Msb, K &c.) and ↓ رَجْلٌ, (O, K,) the latter a dial. var., (O,) or, accord. to Sb and El-Fárisee, a quasi-pl. n., [but app. of رَاجِلٌ, not of رَجُلٌ,] called by Abu-l-Hasan a pl., (TA,) A man, as meaning the male of the human species; (Msb;) the opposite of اِمْرَأَةٌ: (S, O, Mgh:) applied only to one who has attained to puberty and manhood: (K, * TA:) or as soon as he is born, (K, TA,) and afterwards also: (TA:) pl. رِجَالٌ, (S, Mgh, Msb, K, &c.,) [applied in the Kur lxxii. 6 to men and to jinn (or genii), like نَاسٌ and أُنَاسٌ, and likewise a pl. of رَاجِلٌ, and of its syn. رَجْلَانُ,] and رجَالَاتٌ, (S, K,) said by some to be a pl. pl., (TA,) and ↓ رَجْلَةٌ, (Sb, Msb, K, TA, in the CK رِجْلَةٌ, [which is a mistake, as is shown by what follows,]) of the measure فَعْلَةٌ, with fet-h to the ف, (Msb,) [but this is, properly speaking, a quasi-pl. n.,] said to be the only instance of its kind except كَمْأَةٌ, which, however, some say is a n. un. like others of the same form belonging to [coll.] gen. ns., (Msb,) used as a pl. of pauc. instead of أَرْجَالٌ, (Sb, Ibn-Es-Serráj, Msb, TA,) because they assigned to رَجُلٌ no pl. of pauc., (Sb, TA,) not saying أَرْجَالٌ (TA) [nor رِجْلَةٌ], and ↓ رَجِلَةٌ, mentioned by Az as another pl., but this [also] is a quasi-pl. n., and of it Abu-l-' Abbás holds ↓ رَجْلَةٌ to be a contraction, (TA,) and رِجَلَةٌ (Ks, K) and أَرَاجِلُ (Ks, S, K) and [another quasi-pl. n. is] ↓ مَرْجَلٌ. (IJ, K.) شَهِيدَيْنِ مِنْ رِجَالِكُمْ, in the Kur [ii. 282], means [Two witnesses] of the people of your religion. (TA.) [رَجُلٌ also signifies A woman's husband: and the dual] رَجُلَانِ [sometimes] means A man and his wife; predominance being thus attributed to the former. (IAar, TA.) And ↓ رَجُلَةٌ signifies A woman: (S, K:) or, accord. to Er-Rághib, a woman who is, or affects to be, or makes herself, like a man in some of her qualities, or states, or predicaments. (TA.) It is said of 'Áïsheh, (S, TA,) in a trad., which confirms this latter explanation, (TA,) كَانَتْ الرَّأْىِ, ↓ رَجُلَةَ, (S, TA,) meaning She was like a man in judgment. (TA. [See also مَرْجَلَانِيَّةٌ.]) The dim. of رَجُلٌ is ↓ رُجَيْلٌ and ↓ رُوَيْجِلٌ: (S, K:) the former reg.: (TA:) the latter irreg., as though it were dim. of رَاجِلٌ: (S, TA:) [but it seems that رُوَيْجِلٌ is properly the dim. of رَاجِلٌ, though used as that of رَجُلٌ.] One says, هُوَ رَجُلُ وَحْدِهِ [He is a man unequalled, or that has no second], (IAar, L in art. وحد,) and وَحْدِهِ ↓ رُجَيْلُ [A little man (probably meaning the contrary) unequalled, &c.]. (S and L in that art.) and it is said in a trad., إِنْ صَدَقَ ↓ أَفْلَحَ الرُّوَيْجِلُ [The little man prospers if he speak truth] (TA.) b2: Also One much given to coition: (Az, O, K:) used in this sense by the Arabs of ElYemen: and some of the Arabs term such a one عُصْفُورِىٌّ. (O, TA.) b3: And i. q. رَاجِلٌ, q. v. (Mgh, Msb, K.) b4: And Perfect, or complete [in respect of bodily vigour or the like]: ('Eyn, O, K, TA: [in the CK, والرّاجِلُ الكَامِلُ is erroneously put for والراَجل والكامل:]) or strong and perfect or complete: sometimes it has this meaning, as an epithet: and when thus used, Sb allows its being in the gen. case in the phrase, مَرَرْتُ بِرَجُلٍ رَجُلٍ أَبُوهُ [I passed by a man whose father is strong &c.]; though the nom. case is more common: he says, also, that when you say, هُوَ الرَّجُلُ, you may mean that he is perfect or complete, or you may mean any man that speaks and that walks upon two legs. (M, TA.) A2: [In the CK, شَعَرٌ رَجُلٌ is erroneously put for شَعَرٌ رَجْلٌ: and, in the same, رَجُلُ الشَّعَرِ, as syn. with رَجِلُ الشَّعَرِ, is app. a mistake for رَجْلُ الشَّعَرِ; but it is mentioned in this sense by 'Iyád:] see the paragraph here following.

رَجِلٌ; and its fem., with ة: see رَاجِلٌ.

A2: شَعَرٌ رَجِلٌ (ISk, S, Msb, K) and ↓ رَجَلٌ (ISk, S, K) and ↓ رَجْلٌ, (Msb, K, [in the CK, erroneously, رَجُلٌ,]) Hair [that is wavy, or somewhat curly, i. e.] of a quality between [بَيْنَ, for which بَيِّنُ is erroneously put in the CK,] lankness and crispness or curliness, (K,) or not very crisp or curly, nor lank, (ISk, S,) or neither very crisp or curly, nor very lank, but between these two. (Msb, TA.) b2: And رَجِلُ الشَّعَرِ and ↓ رَجَلُهُ (ISd, Sgh, K) and ↓ رَجْلُهُ (ISd, K, TA, but accord. to the CK as next follows,] and ↓ رَجُلُهُ, with damm to the ج, added by 'Iyád, in the Meshárik, (MF, TA,) A man having hair such as is described above: pl. أَرْجَالٌ and رَجَالَى; (M, K;) the former, most probably, accord. to analogy, pl. of رَجْلٌ; but both may be pls. of رَجِلٌ and رَجَلٌ: accord. to Sb, however, رَجَلٌ has no broken pl., its pl. being only رَجَلُونَ. (M, TA.) A3: See also رَجَلٌ, in two places.

رَجْلَةٌ: see رَجُلٌ, first sentence, in two places: b2: and رَاجِلٌ.

A2: See also the next paragraph.

رُجْلَةٌ The going on foot; (T, S, * M, TA;) the act of the man who has no beast [to carry him]; (T, TA;) an inf. n. (T, S, TA) of رَجِلَ: (T, TA: [see 1, first sentence:]) or it signifies strength to walk, or go on foot; (Msb, K;) and is a simple subst.: (Msb:) and also excellence of a دَابَّة [meaning horse or ass or mule] and of a camel in endurance of long journeying; in which sense [Az says] I have not heard any verb belonging to it except [by implication] in the epithets رَجِيلَةٌ, applied to a she-camel, and رَجِيلٌ, applied to an ass and to a man: (T, TA:) and (M) ↓ رِجْلَةٌ, with kesr, signifies vehemence, or strength, of walking or going on foot; (M, K;) as also ↓ رَجْلَةٌ. (K. [In the K is then added, “or with damm, strength to walk, or go on foot; ” but it seems evident that we should read “ and with damm,”

&c., agreeably with the passage in the M, in which the order of the two clauses is the reverse of their order in the K.]) One says, حَمَلَكَ اللّٰهُ عَنِ الرُّجْلَةِ and مِنَ الرُّجْلَةِ, i. e. [May God give thee a beast to ride upon, and so relieve thee from going on foot, or] from the act of the man who has no beast. (T, TA.) And هُوَ ذُو رُجْلَةٍ He has strength to walk, or go on foot. (Msb.) b2: And The state, or condition, of being a رَجُل [or man, or male human being; generally meaning manhood, or manliness, or manfulness]; (S, K;) as also ↓ رُجُولَةٌ (Ks, S, TA) and ↓ رُجُولِيَّةٌ (IAar, S, K) and ↓ رَجُولِيَّةٌ (Ks, T, K) and ↓ رُجْلِيَّةٌ; (K) of the class of inf. ns. that have no verbs belonging to them. (ISd, TA.) A2: And The having a complaint of the رِجْل [i. e. leg, or foot]. (TA.) b2: And in a horse, (S,) or beast, (دَابَّة, K,) A whiteness, (K,) or the having a whiteness, (S,) in one of the رِجْلَانِ [i. e. hind legs or feet], (S, K,) without a whiteness in any other part; (TA;) as also ↓ تَرُجِيلٌ (K.) This is disliked, unless there be in him some other [similar] وَضَح. (S.) رِجْلَةٌ: see the next preceding paragraph, first sentence.

A2: [Also, accord. to the K, a pl. of رَاجلٌ or of one of its syns.]

A3: And A herd, or detached number collected together, of wild animals. (IB, TA.) A4: And A place in which grow [plants, or trees, of the kind called] عَرْفَج, (K,) accord. to Az, in which grow many thereof, (TA,) in one رَوْضَة [or meadow]. (K.) b2: and A water-course, or channel in which water flows, (S, K,) from a [stony tract such as is called] حَرَّة to a soft, or plain, tract: (K:) pl. رِجَلٌ; (S, K;) a term similar to مَذَانِبُ [pl. of مِذْنَبٌ]: so says Er-Rághib: the waters (he says) pour to it, and it retains them: and on one occasion he says, the رِجْلَة is like the قَرِيّ; it is wide, and people alight in it: he says also, it is a water-course of a plain, or soft, tract, such as is ملباث, or, as in one copy, مِنْبَات [which is app. the right reading, meaning productive of much herbage]. (TA.) A5: الرِجْلَةُ also signifies A species of the [kind of plants called] حَيْض. (K.) b2: And, accord. to [some of] the copies of the K [in this place], The عَرْفَج; but correctly the فَرْفَخ [as in the CK here, and in the K &c. in art. فرفخ]; (TA;) i. q. البَقْلَةُ الحَمُقَآءُ; (S, Msb, TA;) thus the people commonly called it; i. e. البقلةالحمقآء; (TA;) [all of these three appellations being applied to Purslane, or purslain; and generally to the garden purslane:] it is [said to be] called الحمقآء because it grows not save in a water-course: (S: [i. e. the wild sort: but see art. حمق:]) whence the saying, أَحْمَقُ مِنْ رِجْلَةٍ [explained in art. حمق], (S, K,) meaning this بَقْلَة: (TA:) the vulgar say, مِنْ رِجْلِهِ. (S, K, TA. [In the CK, erroneously, من رَجْلَةٍ.]) رَجُلَةٌ: see رَجُلٌ in two places.

رَجِلَةٌ a quasi-pl. n. of رَجُلٌ q. v. (TA.) A2: [Also fem. of the epithet رَجِلٌ.]

رجْلَي fem. of رَجْلَانُ: see رَاجِلٌ near the end of the paragraph. b2: حَرَّةٌ رَجْلَي and ↓ رَجْلَآءُ A [stony tract such as is called] حَرَّة that is rough [or rugged], in which one goes on foot: or level, but abounding with stones: (K:) or rough and difficult, in which one cannot go except on foot: (TA:) or the latter signifies level, but abounding with stones, in which it is difficult to go along: (S:) or hard and rough, which horses and camels cannot traverse, and none can but a man on foot: (AHeyth, TA:) or that impedes the feet by its difficulty. (Er-Rághib, TA.) A2: رَجْلَي is also a pl. of رَجْلَانُ: (S:) [and app. of رَجِيلٌ also.]

رَجْلَآءُ fem. of أَرْجَلُ [q. v.]. b2: See also the next preceding paragraph.

رَجَلِيٌّ sing. of رَجَلِيُّونَ, which latter is applied, with the article ال to Certain men who used to run (كَانُوا يَعْدُونَ, so in the O and K, but in the T يَغْزُونَ [which is evidently a mistranscription], TA) upon their feet; as also ↓ رُجَيْلَآءُ, in like manner with the article ال: (O, K, TA:) in the T, the sing. is written رَجْلِيٌّ; and said to be a rel. n. from الرُّجْلَةُ; which requires consideration: (TA:) they were Suleyk El-Makánib, (O, K, TA,) i. e. Ibn-Sulakeh, (TA,) and El-Munteshir Ibn-Wahb El-Báhilee, and Owfà Ibn-Matar ElMázinee. (O, K, TA. [All these were famous runners.]) رُجْلِيَّةٌ: see رُجْلَةٌ.

رَجْلَانُ; and its fem., رَجْلَي: see رَاجِلٌ.

رُجَالٌ [a quasi-pl. n.] : see رَاجِلٌ.

رَجِيلٌ: see رَاجِلٌ, in two places. b2: Also i. q. مَشَّآءٌ; and so ↓ رَاجِلٌ; (K;) i. e. (TA) [That walks, or goes on foot, much; or a good goer; or] strong to walk, or go, or go on foot; (S, in explanation of the latter, and TA;) applied to a man, (S, K, TA,) and to a camel, and an ass: (TA:) or the latter, a man that walks, or goes on foot, much and well: and strong to do so,. with patient endurance: and a beast, such as a horse or an ass or a mule, and a camel, that endures long journeying with patience: fem. with ة: (T, TA:) or, applied to a horse, that does not become attenuated, or chafed, abraded, or worn, in the hoofs [by journeying] : (S, O:) or, so applied, that does not sweat: and rendered submissive, or manageable; broken, or trained: (K, * TA:) the fem., with ة is also applied to a woman, as meaning strong to walk, or go on foot: (TA:) pl. رَجْلَي [most probably of رَجِيلٌ, agreeably with analogy,] and رَجَالَي. (K.) b3: Also A place of which the two extremities are far apart: (M, K, * TA:) in the copies of the K, الطَّرِيقَيْنِ is here erroneously put for الطَّرَفَيْنِ: and the M adds, trodden, or rendered even, or easy to be travelled: (TA:) or rugged and hard land or ground: (O, TA:) and a hard place: and a rugged, difficult, road, in a mountain. (TA.) A2: Also, applied to speech, i. q. ↓ مُرْتَجَلٌ [i. e. Extemporized; spoken extemporaneously, impromptu, or without premeditation]. (O, K, TA.) رُجَيْلٌ dim. of رَجُلٌ, which see, in two places.

رُجُولَةٌ: see رُجْلَةٌ.

رَجُولِيَّةٌ: see رُجْلَةٌ.

رُجُولِيَّةٌ: see رُجْلَةٌ.

رُجَيْلَآءُ: see رَجَلِيٌّ b2: وَلَدَتْهَا الرُّجَيْلَآءَ They (sheep or goats) brought them forth [i. e. their young ones] one after another. (El-Umawee, T, S, O, K.) رَجَّالٌ i. q. رَاجِلٌ, q. v. (Az, TA.) رَجَّالَةٌ: quasi-pl. ns. of رَاجِلٌ, q. v.

رُجَّالَي: quasi-pl. ns. of رَاجِلٌ, q. v.

رَاجِلٌ (S, Mgh, Msb, K, &c.) and ↓ رَجُلٌ, (Mgh, Msb, K,) the latter of the dial. of El-Hijáz, (MF,) in copies of the M written ↓ رَجَلٌ, (TA,) and ↓ رَجِلٌ (S, K) and ↓ رَجِيلٌ [afterwards mentioned as a quasi-pl. n.] (K) and ↓ رَجْلَانُ (S, K) and ↓ رَجْلٌ, (K,) but this last is said by Sb to be a quasi-pl. n., (TA,) Going, or a goer, on foot; a pedestrian; a footman; the opposite of فَارِسٌ; (S, Msb;) one having no beast whereon to ride, (K, TA,) in a journey, and therefore going on his feet: (TA:) see also رَجِيلٌ : pl. ↓ رَجَّالَةٌ, (Ks, T, S, M, Msb, K,) [or rather this is a quasi-pl. n.,] written by MF رِجَالَةٌ, as on the authority of AHei, but the former is the right, (TA,) and رُجَّالٌ (Ks, T, S, M, Msb, K) and ↓ رَجْلٌ, (S, Msb, TA,) this last mentioned before as being said by Sb to be a quasi-pl. n., (TA,) like صَحْبٌ (S, Msb, TA) and رَكْبٌ, and occurring in the Kur xvii. 66, (TA,) all of رَاجِلٌ, (S, Msb,) and رِجَالٌ, (S, M, K,) of رَجْلَانُ (S) and of رَاجِلٌ, (TA,) [but more commonly of رَجُلٌ, q. v.,] and رَجْلَي, (S, O, K,) of رَجْلَانُ, (S, O,) and رَجَالَي, (S, M, K,) of رَجِلٌ, (S,) or of رَجْلَانُ, (TA,) and رُجَالَي and رُجْلَانٌ, (M, K,) which last is of رَاجِلٌ or of رَجِيلٌ, (TA,) and رِجْلَةٌ [a pl. of pauc.], (M, K,) written by MF رَجَلَةٌ, and if so, of رَاجِلٌ, like as كَتَبَةٌ is pl. of كَاتِبٌ, (TA,) and ↓ رَجْلَةٌ, (T, M, K,) [but this is a quasi-pl. n., mentioned before as of رَجُلٌ, q. v.,] and أَرْجِلَةٌ, (M, K,) which may be pl. of رِجَالٌ, which is pl. of رَاجِلٌ, (IJ,) and أَرَاجِلُ, (M, K,) which may be pl. of the pl. أَرْجِلَةٌ, (IJ,) and أَرَاجِيلُ, (M, K,) and to the foregoing pls. mentioned in the K are to be added (TA) رِجَلَةٌ, (Ks, M, TA) which is of رَجُلٌ, (TA,) and رُجَّلٌ, like سُكَّرٌ, (AHei, TA,) and [the quasi-pl. ns.]

↓ رُجَّالَي, (Ks, T, M, AHei, TA,) termed by MF an anomalous pl., (TA,) and ↓ رُجَالٌ, (AHei, TA,) said by MF to be extr., of the class of رُخَالٌ, (TA,) and ↓ رَجِيلٌ, (AHei, TA,) said to be a quasi-pl. n. like مَعِيزٌ and كَلِيبٌ. (TA.) Az says, I have heard some of them say ↓ رَجَّالٌ as meaning رَاجِلٌ; and its pl. is رَجَاجِيلُ. (TA.) And رَاجِلَةٌ and ↓ رَجِلَةٌ are applied in the same sense to a woman, (Lth, TA,) and so is ↓ رَجْلَي [fem. of رَجْلَانُ, like غَضْبَي fem. of غَضْبَانُ]: (S:) and the pl. [of the first] is رَوَاجِلُ (TA) and ([of the first or second or] of the third, S) رِجَالٌ (Lth, S, TA) and رَجَالَي. (S.) b2: Lh mentions the saying, لَا تَفْعَلْ كَذَا أُمُّكَ رَاجِلٌ, but does not explain it: it seems to mean [Do not thus:] may thy mother mourn, and be bereft of thee. (TA.) A2: نَاقَةٌ رَاجِلٌ عَلَى وَلَدِهَا means A she-camel [left to give suck to her young one,] not having her udder bound with the صِرَار [q. v.]. (K.) رَاجِلَةٌ The pastor's كَبْش [or ram] upon which he conveys, or puts to be borne, his utensils. (AA, O, K.) So in the saying of a poet, فَظَلَّ يَعْمِتُ فِى قَوْطٍ وَرَاجِلَةٍ

يُكَفِّتُ الدَّهْرَ إِلَّا رَيْثَ يَهْتَبِدُ (AA, TA,) meaning [And he passed the day] spinning from a portion of wool [wound in the form of a ring upon his hand], termed عَمِيتَه, [amid a flock of sheep, with a ram upon which he conveyed his utensils,] ever collecting [to himself], and coveting, or labouring to acquire, save when he was sitting cooking هَبِيد [i. e. colocynths or their seeds or pulp]. (T and TA in art. عمت: where راجلة is likewise explained as above.) رُوَيْجِلٌ: see رَجُلٌ, in two places.

أَرْجَلُ A man large in the رِجْل [i. e. leg, or foot]: (S, K:) like أَرْكَبُ “ large in the knee,” and أَرْأَسُ “ large in the head. ” (TA.) b2: And A horse, (S,) or beast, (دَابَّة, K,) having a whiteness in one of his رِجْلَانِ [i. e. hind legs or feet], (S, K,) without a whiteness in any other part. (TA.) This is disliked, unless there be in him some other [similar] وَضَح. (S. [See also 2 in art. خدم.]) The fem. is رَجْلَآءُ, (S, K,) which is applied in like manner to a sheep or goat: (S:) or to a ewe as meaning whose رِجْلَانِ [or hind legs] are white to the flanks, (M, TA,) or with the flanks, (T, TA,) the rest of her being black. (TA.) b3: حَرَّةٌ رَجْلَآءُ: see رَجْلَى.

A2: هُوَ أَرْجَلُ الرَّجُلَيْنِ means [He is the more manly, or manful, of the two men; or] he has رُجْلِيَّة that is not in the other [of the two men]: (T, TA:) or he is the stronger of the two men. (K.) ISd thinks ارجل in this case to be like أَحْنَكُ, as having no verb. (TA.) أَرَاجِيلُ app. a pl. of أَرْجِلَةٌ, which may be pl. of رِجَالٌ, which is pl. of رَاجِلٌ [q. v.] (TA.) b2: Also Men accustomed to, or in the habit of, taking, capturing, catching, snaring, or trapping, game or wild animals or the like, or birds, or fish; hunters, fowlers, or fishermen. (Sgh, K.) تَرْجِيلٌ: see رُجْلَةٌ, last signification.

تَرَاجِيلُ i. q. كَرَفْسٌ [q. v., i. e. The herb smallage]; (K;) of the dial. of the Sawád; one of the herbs, or leguminous plants, of the gardens. (TA.).

مَرْجَلٌ: see رَجُلٌ, of which it is a quasi-pl. n. : A2: and مِرْجَلٌ.

مُرجِلٌ A woman that brings forth men-children; (M, TA;) i. q. مُذْكِرٌ, (M, K, TA,) which is the epithet commonly known. (M, TA.) مِرْجَلٌ A copper cooking-pot: (S, Mgh, Msb:) or a large copper cooking-pot: (Ham p. 469:) or a cooking-pot of stones [or stone], and of copper: (K:) or any cooking-pot (Mgh, Msb, TA, and Ham ubi suprà) or vessel in which one cooks: (TA:) of the masc. gender: (K:) pl. مَرَاجِلُ. (Ham ubi suprà.) b2: And A comb. (Mgh, K.) b3: Also, and ↓ مَرْجَلٌ, (K,) the latter on the authority of IAar alone, (TA,) A sort of [garment of the kind called] بُرْد, of the fabric of El-Yemen: (K:) pl. as above, مَرَاجِلُ; with which مَرَاحِل, occurring in a trad., is said in the T, in art. رحل, to be syn.: [and ↓ بُرْدٌ مِرْجَلِىٌّ signifies the same as مِرْجَلٌ:] it is said in a prov., حَدِيثًا كَانَ بُرْدُكَ مِرْجَلِيَّا [Recently thy بُرْد was of the sort called مِرْجَلِىّ;] i. e. thou hast only recently been clad with the مَرَاجِل, and usedst to wear the عَبَآء: [whence it appears that the مِرْجَل may be thus called because worn only by full-grown men:] so says IAar: it is said in the M that ثَوْبٌ مِرْجَلِىٌّ is from الممرجل [i. e. المُمَرْجَلُ, perhaps a mistranscription for المَرْجَلُ]: (TA:) [but] ↓ مُمَرْجَلٌ signifies a sort of garments, or cloths, variegated, or figured; (S and K in art. مرجل;) similar to the مَرَاجِل, or similar to these in their variegation or decoration, or their figured forms; as explained by Seer and others; (TA in that art.;) [wherefore] Sb holds the م of مَرَاجِلُ to be an essential part of the word; (S in that art.;) and hence Seer and the generality of authors also say that it is a radical, though Abu-l-'Alà and some others hold it to be augmentative. (MF and TA in that art.) مِرْجَلِىٌّ A maker of cooking-pots [such as are called مَرَاجِلَ, pl. of مِرْجَلٌ]. (MA.) b2: See also the next preceding paragraph.

مَرْجَلَانِيَّةٌ A woman who is, or affects to be, or makes herself, like a man in guise or in speech. (TA. [See also رَجُلَةٌ, voce رَجُلٌ.]) مُرَجَّلٌ A skin, (Fr, TA,) or such as is termed a زِقّ, (K,) that is stripped off [by beginning] from one رَِجْل [or hind leg]; (Fr, K, TA;) or from the part where is the رِجْل (M, TA.) And شَاةٌ مُرَجَّلَةٌ A sheep, or goat, skinned [by beginning] from one رِجْل: (Ham p. 667:) and in like manner ↓ مَرْجُولٌ applied to a ram. (Lh, K voce مَزْقُوقٌ, which signifies the contr. [like مُزَقَّقٌ].) b2: Also A [skin such as is termed] زِقّ full of wine. (As, O, K.) A2: A [garment of the kind called] بُرْد upon which are the figures of men; (K;) or upon which are the figures of of men. (TA.) b2: And A garment, or piece of cloth, (O, TA,) and a بُرْد, (TA,) ornamented in the borders. (O, K, TA.) A3: Combed hair. (O, TA. [See its verb, 2.]) A4: جَرَادٌ مُرَجَّلٌ Locusts the traces of whose wings are seen upon the ground. (ISd, K.) مَرْجُولٌ A gazelle whose رِجْل [or hind leg] has fallen [and is caught] in the snare: when his يَد [or fore leg] has fallen therein, he is said to be مَيْدِىٌّ. (TA.) b2: See also the next preceding paragraph.

مُرْتَجَلٌ: see رَجِيلٌ, last sentence.

مُرْتَجِلٌ A man holding the زَنْد with his hands and feet, (K, TA,) because he is alone: (TA:) [i. e.] one who, in producing fire with the زَنْد, holds the lower زَنْدَة with his foot [or feet]. (AA, TA. [See 5.]) A2: One who collects a detached number (قِطْعَة [or رِجْل]) of locusts, to roast, or fry, them: (S:) one who lights upon a رِجْل of locusts, and roasts, or fries, some of them, (K, TA,) or, as in the M, cooks. (TA.) مُمَرْجَلٌ: see مِرْجَلٌ.

فزع

1 فَزِعَ, (S, O, Msb, K,) and فَزَعَ, (K,) aor. ـَ of the former verb, (Msb, K,) and of the latter also, (K,) inf. n. فَزَعٌ, (S, O, Msb, K,) which is of the former verb, (S, * O, Msb, TA,) and [of the latter verb] فَزْعٌ [فَزَعًا in the CK being a mistake for فَزْعًا] and ?? (K, TA,) He feared; or was, or became, in fear, afraid, frightened, or terrified; (S, O, Msb, K, TA;) and so ↓ تفزّع: (TA in art. روع:) you say, فَزِعَ مِنْهُ he feared him, or it; or was, or became, in fear, &c., of him, or it: (MA, Msb, TA:) accord. to Er-Rághib, فَزَعٌ signifies a shrinking, and an aversion, that comes upon a man, from a thing causing fear or fright; and is a kind of جَزَع [q. v.]; and one should not say فَزِعْتُ مِنَ اللّٰهِ like as one says خِفْتُ مِنْهُ: or, as Mbr says, in the “ Kámil,” its primary signification is the fearing, or being in fear or afraid or frightened or terrified: then, by a metonymical application, it signifies a people's going forth quickly to repel an enemy, or the like, that has come upon them suddenly; and this meaning has become [conventionally regarded as] proper. (TA.) b2: فَزَعٌ signifies also The seeking, or demanding, aid, or succour: (Az, K, TA:) and the aiding, or succouring; (Az, S, O, K, TA;) this latter being likewise a signification of ↓ إِفْزَاعٌ: (S, O:) an ex. of the former word (S, O, TA) in the latter sense (O, TA) occurs in the saying of the Prophet to the Ansár, إِنَّكُمْ لَتَكْثُرُونَ عِنْدَ الفَزَعِ وَ تَقِلُّونَ عِنْدَ الطَّمَعِ [Verily ye are many on the occasion of aiding, or succouring, and ye are few on the occasion of coveting, or greed]; (S, O, TA;) or in this saying the implied meaning may be, on the occasion of men's betaking themselves to you in fear (عِنْدَ فَزَعِ النَّاسِ إِلَيْكُمْ) in order that ye may aid or succour them [which is virtually the same as their seeking your aid or succour]: (TA:) thus [it is said] فَزَعٌ has two contr. significations: (K:) and both of these significations are expressed by the verb فَزِعَ: (O:) you say فَزِعَ إِلَيْهِ and فَزِعَ مِنْهُ; (K in continuation of what has been last cited therefrom above, and TA; [app. meant to indicate that both of these phrases signify he sought, or demanded, aid, or succour, of him; and he aided, or succoured, him; or that the former phrase has the former signification; and the latter phrase, the latter signification; though accord. to the TK, both phrases have the former signification, and the former phrase has also the latter signification;]) but you should not say فَزَعَهُ, (K, TA,) i. e. like مَنَعَهُ: (TA:) [or] from الفَزَعُ as signifying “ fear,” or “ fright,” you say فَزِعْتُ

إِلَيْكَ and فَزِعْتُ مِنْكَ; [app. meant to indicate that the former phrase signifies I betook myself to thee in fear, which is a meaning thereof well known, and nearly agreeing with an explanation of the verb followed by إِلَيْهِ which will be found below in this paragraph; and that the latter phrase signifies I feared thee, or I was, or became, in fear, &c., of thee, the only meaning, of this phrase, for which I find any explicit authority, and one for which I have given three authorities in the first sentence of this art.;] but you should not say فَزِعْتُكَ: (S: [thus in my copies, فَزِعْتُكَ, not فَزَعْتُكَ:]) or فَزِعَ إِلَيْهِمْ signifies he sought, or demanded, of them, aid, or succour; and فَزَعَهُمْ and فَزِعَهُمْ signify he aided, or succoured, them, syn. أَغَاثَهُمْ [in the CK اَعانَهُمْ] and نَصَرَهُمْ, like ↓ أَفْزَعَهُمْ: (K, TA:) accord. to IB, فَزِعْتُهُ meaning أَغَثْتُهُ is originally فَزِعْتُ له [primarily signifying I feared, or became in fear &c., for him]; then the ل was dropped; for one says فَزِعْتُهُ and فَزِعْتُ لَهُ: (TA:) or فَزِعَ, like فَرِحَ, signifies اِنْتَصَرَ: (K: [thus in the copies of the K, and hence in the TA, app. a mistranscription for اِسْتَنْصَرَ, he sought, or demanded, aid, or aid against an enemy:]) and فَزِعَ إِلَيْهِ he betook himself, or had recourse, to him, or it, for refuge, protection, or preservation, (S, O, Msb, K, TA,) by reason of fear, or fright, (S,) and sought, or demanded, aid, or succour, by him, or it; whence, in a trad. respecting the eclipse of the sun, فَافْزَعُواإِلَى الصَّلَاة i. e. Then betake yourselves, &c., to prayer, and seek, or demand, aid, or succour, by it. (TA.) b3: فَزِعَ مِنْ نَوْمِهِ means He became roused from his sleep; (O, K;) because he who is roused is not free from some fear, or fright: occurring in a trad. in this sense. (O.) And one says, فَزِعْتُ بِمَجِىْءِ فُلَانٍ, meaning I prepared [or roused] myself by reason of the coming of such a one, by a change of state, or condition, like as the sleeper passes from the state of sleeping to that of waking. (TA.) A2: فَزَعَهُ in the phrase فَفَزَعَهُ ↓ فَازَعَهُ means He exceeded him in fear, or fright. (TA.) A3: فُزِعَ عَنْ قُلُوبِهِمْ: see the next paragraph.2 فزّعهُ: see 4. b2: [It also app. signifies He made a fearful event, or fearful events, to befall him: see its pass. part. n. below.] b3: فَزَّعَ عَنْهُ He removed from him fear, or fright: (O, in two places:) it is implied by the context in the K that عنه ↓ افزع has this meaning; but in the O and other lexicons it is فَزَّعَ. (TA.) And فُزِّعَ عَنْهُ, (S, K,) inf. n. تَفْزِيعٌ, (K,) Fear, or fright, was removed from him. (S, K.) It is said in the Kur [xxxiv. 22], حَتَّى إِذَافُزِّعَ عَنْ قُلُوبِهِمْ, meaning Until, when fear, or fright, shall be removed from their hearts: (S, O:) this is the common reading: another reading is فَزَّعَ, i. e. فَزَّعَ اللّٰهُ: and El-Hasan reads ↓ فُزِعَ: and he says that in this reading and the first, the prep. with its noun are [regarded as supplying the place of the agent and therefore virtually] in the nom. case, as in the phrase سِيرَ عَنِ البَلَدِ: (TA:) some read فُرِّغَ [q. v.]: (O and TA in art. فرغ:) and 'Eesà Ibn-'Omar is related to have read إِذَا افْرَنْقَعَ. (TA in art. فرقع.) 3 فازعهُ فَفَزَعَهُ [He vied with him in fear, or fright,] and he exceeded him therein. (TA. See 1, last sentence but one.) 4 افزعهُ, (Msb, K,) inf. n. إِفْزَاعٌ, (S, O,) He made him to fear, or to be afraid; frightened him; or terrified him; (S, * O, * Msb, K;) as also ↓ فزّعهُ, (S, O, Msb, K,) inf. n. تَفْزِيعٌ. (S, O.) And you say, يُفْزَعُ مِنْهُ [One is made to fear, or be afraid of, or is frightened, or terrified, at, it, or him], (S, O, K,) and مِنْ أَجْلِهِ [on account of him, or for the sake of him], (O, K,) and بِهِ [by him, or by means of him]. (O.) b2: [Hence,] He housed him from his sleep. (K, TA. [See 1, last quarter.]) b3: Also He aided, or succoured, him. (S, K.) See 1, former half; and again, in the latter half. b4: See also 2.5 تَفَزَّعَ see 1, first sentence.

فَزَعٌ Fear, or fright: (S, O, K:) originally (S) an inf. n.; but notwithstanding this, (S, * O, K,) sometimes, (S, O,) having a pl., which is أَفْزَاعٌ. (S, O, K.) b2: [And, as seems to be indicated by an explanation of مُفَزَّعٌ (q. v.), A fearful event: pl. as above.]

فَزِعٌ Fearing; being afraid or frightened or terrified; (Er-Rághib, MA, Msb, TA;) thus in a verse cited voce ظُنْبُوبٌ; (Er-Rághib, TA;) and ↓ مُفَازِعٌ is syn. therewith: (O, K:) and one says also ↓ رَجُلٌ فَازِعٌ, pl. فَزَعَةٌ; and ↓ مَفْزُوعٌ; meaning a man put in fear; made afraid; frightened, or terrified. (TA.) And In a state of disquiet, disturbance, or agitation: whence an extraordinary reading, of four readers, in the Kur xxviii. 9, [i. e.

فَزِعًا] for فَارِغًا, relating to the heart of the mother of Moses, meaning in a state of disquiet, &c., almost quitting its pericardium. (TA.) It has no broken pl.; its only pl. being فَزِعُونَ. (TA.) b2: Also Seeking, or demanding, aid, or succour; and Sgh thus explains it [in the O] as used in the verse above mentioned; but Er-Rághib says that this is an explanation of the intended meaning, not of the literal signification: (TA:) and it has also the contr. meaning, aiding, or succouring; thus being trans., though of the measure فَعِلٌ; but it may be altered from ↓ فَازِعٌ, like as حَذِرٌ is [said to be] altered from حَاذِرٌ. (IB, TA,) فَزْعَةٌ: see فَزَعَةٌ.

فُزْعَةٌ A man whom one is made to fear, of whom one is made afraid, or at whom one is frightened: (O, K:) [like مَفْزَعَةٌ as expl. by Lth and others:] and by whom, or by means of whom, one is made afraid, or frightened. (O.) فَزَعَةٌ sing. of فَزَعَات in the phrase فَزَعَاتُ الرُّوعِ [app. meaning The fears, or frights, of the heart]. (TA. [The sing., as well as the pl., is there said to be thus, بِالتَّحْرِيك; but if the former be, as I think it is, an inf. n. un., it should by rule be ↓ فَزْعَةٌ.]) فُزَعَةٌ One who fears men, or is frightened at them: (K:) or one who fears, or is frightened, much, or often; (O;) [and] so ↓ فَزَّاعَةٌ. (TA. [But see what next follows.]) فَزَّاعَةٌ One who makes men to fear, or frightens them, much, or often. (O, K.) See also فُزَعَةٌ.

فَازِغٌ: see فَزِعٌ, in two places.

مَفْزَعٌ i. q. مَلْجَأْ [as meaning A refuge, i. e. a place to which, or a person to whom, one betakes himself, or has recourse, for refuge, protection, or preservation,] (S, O, Msb, K, TA,) on the occasion of the befalling of an affliction or a calamity; (TA;) applied to a sing. and a pl. (S, O, K) and a dual (S, O) and a masc. and a fem.; (S, O, K;) one says, فُلَانٌ مَفْزَعٌ لِلنَّاسِ Such a one is a refuge to men when an event comes upon them suddenly, and هُمَامَفْزَعٌ لِلنَّاسِ, and هُمْ مَفْزَعٌ, &c.; (S, O;) and ↓ مَفْزَعَةٌ is the same in signification and in its applications; (K;) expl. by IF as signifying a place to which one who is in fear, or frightened, betakes himself, or has recourse, for refuge, protection, or preservation: (TA:) or مَفْزَعٌ signifies one of whom aid, or succour, is sought, or demanded: (K:) and ↓ مَفْزَعَةٌ, [a cause of fear or fright; being a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; i. e.] a thing that one is made to fear, or at which one is frightened; (S;) or a person whom one is made to fear, or at whom one is frightened; [like فُزْعَةٌ;] or on account of whom, or for the sake of whom, one is made to fear, or is frightened: (Lth, O, K:) you say, فُلَانٌ لَنَا مَفْزَعَةٌ [Such a one is to us a person whom we are made to fear, &c.], and in like manner you say of a female, and of a pl. number. (O.) مَفْزَعَةٌ: see the next preceding paragraph, in two places.

مُفَزَّعٌ Cowardly; (Fr, O, K;) as being made to fear, or to be frightened at, everything: (Fr, O:) and courageous; (Fr, O, K;) as being one the like of whom fearful events are made to befall (بِمِثْلِهِ تُنْزَلُ الأَفْزَاعُ). (Fr, O. [But what here follows suggests another reason, and I think a better, for the latter meaning.]) مُفَزَّعَةٌ applied by 'Amr Ibn-Maadee-Kerib as an epithet to his اِسْت, in replying to a threat of El-Ash-'ath, who had said to him, لَوْ دَنَوْتَ لَأُضَرِّطَنَّكَ, means Secure from being overcome by fear, or fright, and [therefore] not lax so as to break wind [in consequence of fear]; being from فَزَّعَ عَنْهُ meaning “ he removed fear, or fright, from him; ” or it may be for the same reason as that for which مُفَزَّعٌ is applied to a courageous man. (O.) مَفْزُوعٌ: see فَزِعٌ, first sentence.

مُفَازِعٌ: see فَزِعٌ, first sentence.