اخو

1 أَخَوْتَ, [third Pers\. أَخَا,] (S, K,) aor. ـْ (S,) inf. n. أُخُوَّةٌ; (S, K, &c.;) and ↓ آخَيْتَ, (K, TA,) [in the CK اَخَيْتُ, which is wrong in respect of the Pers\., and otherwise, for it is correctly] with medd, (TA,) inf. n. إِخَآءٌ and مُؤَاخَاةٌ; (Lth;) and ↓ تَأَخَّيْتَ; (K;) Thou becamest a brother [in the proper sense of this word, and also as meaning a friend, or companion, or the like]. (S,* K,* TA.) ↓أُخُوَّةٌ is also [used as] a simple subst., (TA,) signifying Brotherhood; fraternity; the relation of brother; as also ↓إِخَآءٌ and مُؤَاخاةٌ; and ↓تَأَخٍ: (Lth, TA:) and the relation of sister. (S.) You say, بَيْنِى وَبَيْنَهُ أُخُوَّةٌ and ↓إِخَآءٌ [&c., meaning] Between me and him is brotherhood. (JK, TA.) And ↓بَيْنَ السَّمَاحَةِ وَالحَمَاسَةِ تَأَخٍ (assumed tropical:) [Between liberality and courage is a relation like that of brothers]. (TA.) And خُوَّةٌ is a dial. var. of أُخُوَّةٌ, occurring in a trad. (IAth, TA.) A2: [It is also trans.] You say, أَخَوْتُ عَشَرَةً I was, or became, a brother to ten. (TA.) 2 أَخَّيْتُ لِلدَّابَّةِ, (S, K,) or الدَّابَّةَ, (Msb, [so accord. to a copy of that work, but probably this is a mistranscription,]) inf. n. تَأْخِيَةٌ, (S, Msb, K,) I made an آخِيَّة [q. v.] for the beast, (Msb, K,) and tied the beast therewith; (Msb;) [and so, app., ↓ آخَيْتُ (which, if correct, is probably of the measure أَفْعَلْتُ); for it is related that] an Arab of the desert said to another, لِى آخِيَّةً ↓ آخِ

أَرْبِطُ إَلَيْهَا مُهْرِى [Make thou for me an آخيّة to which I shall tie my colt]. (TA.) And you say, فُلَانٌ فِى فُلَانٍ آخِيَّةً فَكَفَرَهَا ↓ آخِى (assumed tropical:) Such a one did a benefit to such a one, and he was ungrateful for it. (TA.) [But perhaps آخِ and آخَى in these two exs. are mistranscriptions for أَخِّ and أَخَّى.]3 آخاهُ, (S, K,) vulgarly وَاخَاهُ, (S,) or the latter is a dial. var. of weak authority, (K,* TA,) said by some to be of the dial. of Teiyi, (TA,) inf. n. مُؤَاخَاةٌ and إِخآءٌ (S, K) and وِخَآءٌ, (K) and [quasi-inf. n.] ↓ إِخَاوَةٌ (Fr, K) and وِخَاوَةٌ, (CK,) He fraternized with him; acted with him in a brotherly manner: (S,* K,* PS, TK:) A'Obeyd mentions, on the authority of Yz, آخَيْتُ and وَاخَيْتُ, and آسَيْتُ and وَاسَيْتُ, and آكَلْتُ and وَاكَلْتُ: the pret. is said to be thus assimilated to [a form of] the fut.; for they used [sometimes] to say, يُوَاخِى, changing the hemzeh into و. (IB, TA.) b2: It is said in a trad., آخَى بَيْنَ المُهَاجِرِينَ وَالأَنْصَارِ, meaning He united the emigrants [to El-Medeeneh] with the assistants [previously dwel-ling there] by the brotherhood of El-Islám and of the faith. (TA.) You say also, آخَيْتُ بَيْنَ الشَّيْئَنْنِ [I united the two things as fellows, or pairs]; and sometimes one says, وَاخَيْتُ, like as one says, وَاسَيْتُ, for آسَيْتُ; mentioned by ISk. (Msb.) b3: See also 1, in three places.4 آخَوَ see 2, in three places.5 تَأَخَّيْتَ, and the inf.n. تَأَخٍ: see 1, in three places.

A2: تَأَخَّيْتُ أَخًا I adopted a brother: (S, K:) or [تَأَخَّيْتُهُ signifies] I called him brother. (K.) b2: تَأَخَّيْتُ الشَّىْءَ, (S, K, TA,) or بِالشَّىْ, (Msb,) I sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, the thing; (S, Msb, K, TA;) as the brother does the brother; and in the same manner the verb is used with a man for its object: but تَوَخَّيْتُ, in the same sense, is more common. (TA.) You say, تَأَخَّيْتُ مَحَبَّتَكَ I sought, &c., thy love, or affection. (TA in art. وخى.) 6 تَآخَيَا They became brothers, or friends or companions or the like, to each other. (S,* TA.) أَخٌ, (S, Msb, K,) originally أَخَوٌ, (Kh, S, Msb,) as is shown by the first of its dual forms mentioned below, and by its having a pl. like آبَآءٍ, (S,) and أَخٌّ, (K,) with the second letter doubled to compensate for the و suppressed, as is the case in أَبٌّ, (TA,) and ↓ أَخًا, [like أَبًا,] and ↓ أَخُو, (IAar, K, TA, [the last, with the article prefixed to it, erroneously written in the CK الاُخُوٌّ,]) and ↓ أَخْوٌ, like دَلْوٌ, (Kr, K,) a well-known term of relationship, (K, TA,) i. e. A brother; the son of one's father and mother, or of either of them: and also applied to a foster-brother: (TA:) and (assumed tropical:) a friend; and a companion, an associate, or a fellow: (K:) derived from آخِيَّةٌ [q. v.]; as though one أَخ were tied and attached to another like as the horse is tied to the آخيّة: (Har p. 42 :) or, accord. to some of the grammarians, it is from وَخَى meaning قَصَدَ; because the أَخ has the same aim, endeavour, or desire, as his أَخ: (TA:) when أَخ is prefixed to another noun, its final vowel is prolonged: (Kh:) you say, هذَا أَخُوكَ [This is thy brother, &c.], and مَرَرْتُ بِأَخِيكَ [I passed by thy brother, &c.], and رَأَيْتُ أَخَاكَ [I saw thy brother, &c.] : (S: [in which it is also asserted that one does not say أَخُو without prefixing it to another noun; but this is inconsistent with the assertion of IAar and F, that الأَخُو is a syn. of الأَخُ:]) the dual is أَخَوَانِ, (S, Msb, Kur xlix. 10, Ham p. 434,) or أَخْوَانِ, with the خ quiescent, (TA, [but this I have found nowhere else,]) and some of the Arabs say أَخَانِ, (S, Msb,) and Kr mentions أَخُوَانِ, with damm to the خ, said by IB to occur in poetry, and held by ISd to be dual of أَخُو, with damm to the خ: (TA:) the pl. is إِخْوَةٌ and إِخْوَانٌ, (S, Msb, K, &c.,) the former generally applied to brothers, and the latter to friends [or the like], (T, S,*) but not always, as in the Kur xlix. 10, where the former does not denote relationship, and in xxiv. 60 of the same, where the latter does denote relationship, (T, TA,) and sometimes the former is applied to a [single] man, as in the Kur iv. 12, (S,) and أُخْوَةٌ, (Fr, S, Msb, K, [in the CK اَخْوَةٌ,]) or this is a quasi-pl. n., (Sb, TA,) and أُخْوَانٌ, (Kr, Msb, K,) and آخَآءٌ, (S, K,) like آبَآءٌ, (S,) and أُخُوٌّ, and أُخُوَّةٌ, (ISd, K,) the last mentioned by Lh, and thought by ISd to be formed from the next preceding by the addition of ة characterizing the pl. as fem., (TA,) and أَخُونَ, (S, Msb, K,) and اخاوون. (Msb: [there written without any syll. signs, and I have not found it elsewhere.]) The fem. of أَخٌ is ↓ أُخْتٌ [meaning A sister: and (assumed tropical:) a female friend, &c.]: (S, Msb, K, &c. :) written with damm to show that the letter which has gone from it is و; (S;) the ت being a substitute for the و; (TA;) not to denote the fem. gender, (K, TA,) because the letter next before it is quiescent: this is the opinion of Sb, and [accord. to SM] it is the correct opinion: for Sb says that if you were to use it as a proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.; though in one place he incidentally says that it is the sign of the fem. gender, through inadvertence: Kh, however, says that its ت is [originally] ه [meaning ة]: and Lth, that أُخْتٌ is originally أَخَةٌ: and some say that it is originally أَخْوَةٌ: (TA:) the dual. is أُخْتَانِ: (Kh:) and the pl. is أَخَوَاتٌ. (Kh, S, Msb, K.) The saying لَا أَخَالَكَ بِفُلَانٍ [Thou hast no brother, or (assumed tropical:) friend, in such a one] means لَيْسَ لَكَ بِأَخٍ [such a one is not a brother, or friend, to thee]. (S, K.) It is said in a prov., مَنْ لَكَ بِأَخِيكَ كُلِّهِ [Who will be responsible to thee for thy brother, or (assumed tropical:) thy friend, altogether? i. e., for his always acting to thee as a brother, or friend]. (JK.) And in another, رُبَّ أَخٍ لَكَ لَمْ تَلِدْهُ أُمُّكَ [(assumed tropical:) There is many a brother to thee whom thy mother has not brought forth]. (TA.) And in another, أَخُوكَ أَمِ الذَّئْبُ [Is it thy brother, or the wolf?]; said in suspecting a thing: as also أَخُوكَ أَمِ اللَّيْلُ [Is it thy brother, or is it the night that deceives thee?]. (Har p. 554.) And another saying is, الرُّمْحُ أَخُوكَ وَرُبَّمَا خَانَكَ [(assumed tropical:) The spear is thy brother, but sometimes, or often, it is unfaithful to thee]. (TA.) b2: Ibn-'Arafeh says that when أُخُوَّةٌ does not relate to birth, it means conformity, or similarity; and combination, agreement, or unison, in action: hence the saying, هذَا الثَّوْبُ أَخُو هذَا [(assumed tropical:) This garment, or piece of cloth, is the like, or fellow, of this] : and hence the saying in the Kur [xvii. 29], كَانُوا إِخْوَانَ الشَّيَاطِينِ (assumed tropical:) They are the likes, or fellows, of the devils: and in the same [xliii. 47], ↓ إِلَّا هِىَ أَكْبَرُ مِنْ أُخْتِهَا (assumed tropical:) But it was greater than its like, or fellow; i. e., than what was like to it in truth &c. (TA.) It is said in a trad., النَّوْمُ

أَخُ المَوْتِ [Sleep is the like of death]. (El-Jámi' es-Sagheer.) One says also, لَقِىَ فُلَانٌ أَخَا المَوْتِ (assumed tropical:) Such a one met with the like of death. (Msb, TA.) And they said, لَهَا ↓ وَمَاهُ آللّٰهُ بِلَيْلَپٍ لَا أُخْتَ [(assumed tropical:) God afflicted him with a night having none like to it], i. e., a night in which he should die. (TA.) and لَا أُكَلِّمُهُ إِلَّا أَخَا السِّرارِ (assumed tropical:) I will not speak to him save the like of secret discourse. (As, TA.) [and hence,] سُهَيْلٍ ↓ أُخْتَا [(assumed tropical:) The two sisters of Canopus;] the two stars called الشّعْرَى العَبُورُ and الشّعْرَى

الغُمَيْصَآءُ. (S and K in art. شعر, q. v.) b3: يَاَ أَخَا بَكْرٍ, or تَمِيمٍ, means (assumed tropical:) O thou of [the tribe of] Bekr, or Temeem. (Ham p. 284.) b4: Lh mentions, on the authority of Abu-d-Deenár and Ibn-Ziyád, the saying, القُمْمُ بِأَخِى الشَّرَّ, as meaning (assumed tropical:) The people, or company of men, are in an evil state or condition. (TA.) [But accord. to others,] one says, تَرَكْتُهُ بِأَخِى الــخَيْرِ, meaning (tropical:) I left him in an evil state or condition: (JK, * Msb, K, TA:) and بِأَخِى الشَّرِّ (tropical:) in a good state or condition. (TA.) b5: You say also, هُوَأَخُو الصَّدْقِ (assumed tropical:) He is one who cleaves, or keeps, to veracity. (Msb.) b6: [أِخُو, as a prefixed noun, is also used in the sense of أَهْلُ, meaning (assumed tropical:) Worthy, or deserving, of a thing: and meet, fit, or fitted, for it. So in the phrase أَخُو ثِقَةٍ (assumed tropical:) Worthy, or deserving, of trust, or confidence; expl. by W (p. 91) as meaning a person in whom one trusts, or confides. And so in the prov., لَيْسَ أَخُو الكِظَاظِ مَنْ يَسْأَمُهُ (assumed tropical:) He who is fit, or fitted, for vehement striving for the mastery is not he who turns away from it with disgust: see art. كظ.] b7: It is also used in the sense of ذُو: as in the phrase, هُوَأَخُو الغِنَى [(assumed tropical:) He is possessed, or a possessor, of wealth, or competence, or sufficiency]. (Msb.) [So too in the phrase, أَخُو الــخَيْرِ (assumed tropical:) Possessed, or a possessor, of good, or of what is good. And in like manner,] أَخُو الخَنَعِ means [ذُو الخَنَعِ, i. e. ذُو الذِّلَّةِ, i. e.] الّذَّلِيلُ [(assumed tropical:) The low, base, or abject]. (Ham p. 44.) [So too] سَيْرُنَا

أَخُو الجِيْدِ means [سَيْرُنَا ذُوالجَيْدِ, i. e.] سَيْرُنَا جَاهِدٌ [(assumed tropical:) Our journeying is laborious: see an ex. in the first paragraph of art. غدر]. (TA.) b8: حُمَّى

الأَخَوَيْنِ (assumed tropical:) A fever that affects the patient two days, and quits him two days; or that attacks on Saturday, and quits for three days, and comes [again] on Thursday; and so on. (Msb.) b9: دَمُ الأَخَوَيْنِ: see دَمٌ, in art. دمى.

أَخًا:see أَخٌ.

أَخْوٌ:see أَخٌ.

أَخُو:see أَخٌ.

أُخْتٌ: see أَخٌ, in four places.

أُخَيٌّ and أُخَيَّةٌ dims. of أَخٌ and أُخْتٌ.]

أَخَوِيٌّ Brotherly; fraternal; of, or relating to, a brother, and a friend or companion: and also, sisterly; of, or relating to, a sister; because you say أَخَوَاتٌ [meaning “sisters”]; but Yoo used to say ↓ أُخْتِىُّ, which is not agreeable with analogy. (S, TA.) أُخْتِىُّ: see أَخَوِىُّ.

إِخْوَانٌ, besides being a pl. of أَخٌ, q. v., is a dial. var. of خِوَانٌ. (TA. [See art. خون.]) إِخَاوَةٌ: see 3.

أُخُوَّهٌ an inf. n. of 1: and also [used as] a simple subst. (TA.) See 1. b2: When it does not relate to birth, it means (assumed tropical:) Conformity, or similarity; and combination, agreement, or unison, in action. (Ibn-'Arafeh, TA.) آخِيَّةٌ, (Lth, S, Msb, K, &c.,) originally of the measure فَاعُولَةٌ, [i. e. آخُويَةٌ,] (Msb,) and آخِيَةٌ, (Lth, Msb, K,) and أَخِيَّةٌ, (JK, K, TA, [but in the K the orthography of these three words is differently expressed in different copies, and somewhat obscurely in all that I have seen,]) A piece of rope of which the two ends are buried in the ground, (ISk, JK, S,) with a small staff or stick, or a small stone, attached thereto, (ISK, S,) a portion thereof, resembling a loop, being apparent, or exposed, to which the beast is tied; (ISk, JK, S;) it is made in soft ground, as being more commodious to horses than pegs, or stakes, protruding from the ground, and more firm in soft ground than the peg, or stake: (TA:) or a loop tied to a peg, or stake, driven [into the ground], to which the beast is attached: (Msb:) or a stick, or piece of wood, (K, TA,) placed crosswise (TA) in a wall, or in a rope of which the two ends are buried in the ground, the [other] end [or portion] protruding, like a ring, to which the beast is tied: (K, TA:) or a peg, or stake, to which horses are tied: (Har p. 42:) [see also آرِىُّ:] the pl. of the first is أَوَاخِىُّ; (JK, S, Msb, K;*) and of the second, أوَاخٍ; (Msb;) and of the third, أَخَايَا, (JK, K,*) like as خَطَايَا is pl. of خَطِيَّةٌ. (TA.) In a trad., the believer and belief are likened to a horse attached to his آخيّة; because the horse wheels about, and then returns to his آخيّة; and the believer is heedless, and then returns to believe. (TA.) And in another, men are forbidden to make their backs like the أَخَايَا of beasts; i. e., in prayer; meaning that they should not arch them therein, so as to make them like the loops thus called. (TA.) b2: Also i. q. طُنُبٌ; (K;) i. e. The kind of tent-rope thus called. (TA in art. طنب, q. v.) b3: And (assumed tropical:) A sacred, or an inviolable, right or the like; syn. حُرْمَةٌ and ذِمَّةٌ. (S, K.) You say, لِفُلَانٍ أَوَاخِىُّ وَأَسْبَابٌ تُرْعَى [(assumed tropical:) To such a one belong sacred, or inviolable, rights, and ties of relationship and love, to be regarded]. (S.) And لَهُ عِنْدِى آجِيَّةٌ (assumed tropical:) He has, with me, or in my estimation, a strong, sacred, or inviolable, right; and a near tie or connexion, or means of access or intimacy or ingratiation. (TA.) b4: In a trad. of 'Omar, in which it is related that he said to El-'Abbás, أَنْتَ آخِيَّةُ آبَآءِ رَسُولِ اَللّٰهِ, it is used in the sense of بَقِيَّةَ; [and the words may therefore be rendered Thou art the most excellent of the ancestors of the Apostle of God;] as though he meant, thou art he upon whom one stays himself, and to whom one clings, of the stock of the Apostle of God. (TA.)

اول

1 آلَ, aor. ـُ (T, S, M, &c.,) inf. n. أَوْلٌ (T, M, Mgh, Msb, K) and مَآلٌ (M, K) and إِيَالٌ, which last is used as a subst. in relation to objects of the mind, (Msb,) and أَيْلُولَةٌ [like دَيْمُومَةٌ], (TA,) He, or it, returned; syn. رَجَعَ; (T, S, M, Mgh, Msb, K;) and عَادَ; (T;) [and he resorted; (see an instance voce إِيَّلٌ;)] إِلَيْهِ to it; (M, K;) namely a thing [of any kind; the thing, or place, whence he, or it, originated, or came; his, or its, origin, or source; his, or its, original state, condition, quantity, weight, &c.; any place; and a former action, or saying, or the like: see رَجَعَ, by which, as the explanation of آلَ, may be meant to be implied some other significations, here following, which these two verbs have in common]: (M:) and آلَ عَنْهُ he (a man, M) returned, or reverted, from it. (M, K.) b2: From آلَ as syn. with رَجَعَ is the phrase, فُلَانٌ يَؤُولُ إِلَى كَرَمٍ

[meaning either Such a one returns to generosity, or, as كَرَمٌ is used in the sense of كِرَامٌ, is referable to generous, or noble, ancestors]. (TA.) [And hence the phrase,] آلَ إِلَيْهِ بِنَسَبٍ [He bore a relation to him, as a member to a head, by kindred], and بِدِينٍ [by religion]. (Ibn-'Arafeh.) And the saying, in a trad., مَنْ صَامَ الدَّهْرَ فَلَا صَامَ وَ لَا آلَ, i. e. (tropical:) [He who fasts ever, or always, may he neither fast] nor return to what is good. (TA.) [In the Mgh, art. دهر, for آل I find أَفْطَرَ; and it is there said that this is an imprecation uttered by the Prophet, lest a man should believe this kind of fasting to be ordained by God; or, through impotence, should become insincere; or because, by fasting all the days of the year, he would do so on the days on which fasting is forbidden. See other readings voce أَلَا in art. الو.]) b3: Hence also the saying, آلتِ الضَّرْبَهُ إِلَى

النَّفْسِ, meaning (assumed tropical:) The blow, or stroke, resulted in destroying life; in slaying, or killing. (Mgh.) b4: Hence also, آلَ الأَمْرُ إِلَى كَذَا [The affair, or case, became ultimately reduced to such a state, or condition; came to such a result; came to be thus]. (Msb.) b5: Hence also, طَبَخْتُ الشَّرَابَ فَآلَ إِلَى قَدْرِ كَذَا I cooked the wine, or beverage, and it became reduced (رَجَعَ) to such a quantity. (S.) And طَبَخَهُ حَتَّى آلَ إِلَى الثُّلُثِ أَوِالرُّبعِ He cooked it (namely نَبِيذ [i. e. must, or mead, or wort,]) until it became reduced (رَجَعَ) to the third, or to the fourth: (T:) or, said of the same, (Mgh,) or of medicine, (TA,) حَتَّى آلَ المَنَّانِ مَنَّا وَاحِدًا, (Mgh,) or إِلَى مَنٍّ وَاحِدٍ, (TA,) until twice the quantity, or weight, of a مَنّ became [reduced to] (صَارَ) one مَنّ. (Mgh.) b6: [Hence also, مَجَازُ الأَوْلِ The proleptic, or anticipative, trope; as فَصِيلٌ applied to “a young camel” before it is weaned, because it is to be weaned.] b7: [And hence also, app.,] آلَ الشَّىْءُ, inf. n. مَآلٌ, The thing [became reduced in quantity or size;] decreased; diminished; or became defective, or deficient. (M, K.) And آلَ لَحْمُ النَّاقَةِ The flesh of the she-camel went away, so that she became lean, or slender and lean, or lean and lank in the belly. (T, K.) b8: آلَ, (T, S, M, K,) inf. n. أَوْلٌ (T, M, K) and إِيَالٌ, (M, K,) is also said of tar, (T, S, M,) and of honey, (S,) and of milk, (M,) and of wine, or beverage, (TA,) and of urine, (M,) or of the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state, (T,) and of oil, (M, K,) and other things, (K,) as meaning It became thick: (T, S, M, K:) said of milk, it thickened and coagulated: (M:) said of wine, or beverage, it thickened, and became intoxicating in its utmost degree: (Az, TA:) and said of oil, it attained its full perfume, or sweetness of odour, by being well prepared or compounded. (T.) b9: مَا لَكَ تَؤُولُ إِلَى كَتِفَيْكَ [written in the TA without any vowel-signs, app. meaning (tropical:) What aileth thee that thou shruggest thy shoulders? lit., drawest thyself together to thy two shoulder-blades?] is said [to a man] إِذَا انْضَمَّ إِلَيْهِمَا وَاجْتَمَعَ [when he draws himself together to them, and contracts himself]; and is a tropical phrase: so says Z. (TA.) b10: آلَ مِنْ فُلَانٍ He escaped, or became safe or secure, from such a one: a dial. var. of وَأَلَ: (T, K:) of the dial. of the Ansár. (TA.) b11: You say also, آلَ, aor. ـُ (T, Msb;) or ـِ aor. ـْ (K;) meaning He, or it, preceded; went before; was, or became, before, beforehand, first, or foremost; (T, Msb, K;) and came: (Msb:) with this, also, وَأَلَ is syn.; and from it [says Az] is most probably derived أَوَّلُ, so that its original form is أَأْوَلُ: [or, as Fei says,] hence is derived the phrase, used by the vulgar, العَشْرُ الأَوَّلُ with fet-h to the hemzeh [as meaning “the first, or preceding, ten (nights of the month),” for الأُوَلُ, pl. of الأُولَى, fem. of الأَوَّلُ; but this is generally regarded as being originally الأَوْأَلُ, from وَأَلَ]. (Msb.) A2: آلَهُ: see 2. b2: Accord. to Lth, (TA,) أُلْتُهُ, (M, K,) aor. ـُ inf. n. أَوْلٌ, (TA,) signifies I made it (namely, milk, M, or oil &c., K) to thicken, (M, K,) and to coagulate; (M;) the verb being both intrans. and trans.: (K:) but Az says that it is not known as trans., in this sense, in the language of the Arabs [of the classical ages]. (TA.) A3: آلَ رَعِيّتَهُ, (S, M, Msb, K,) aor. ـُ inf. n. أَوْلٌ (S) and إِيَالٌ, (S, M, K,) of which the simple subst. is إِيَالَةٌ, (S, * Msb,) He (a prince or commander, S, or a king, M, K) ruled, or governed, his subjects; presided over their affairs, as commander or governor; (S, M, Msb, K;) and did so well: (S:) and آلَ عَلَيْهِمْ, inf. n. أَوْلٌ and إِيَالٌ and إِيَالَةٌ, [or this last, as said above, is a simple subst.,] he presided over them; held command, or authority, over them; (M, K;) namely, a people, or company of men; (K;) or, over their affairs. (TA.) It is said in a prov., (M,) قَدْ أُلْنَا وَإِيلَ عَلَيْنَا (T, S, M) We have ruled and been ruled; (T;) we have presided and been presided over. (M.) b2: آلَ مَالهُ, (T, S, M, * Msb, K,) inf. n. إِيَالَةٌ, (T, Msb,) He put into a good, or right, state, or condition, and managed, or tended, his مال [meaning cattle]; (T, S, M, * K;) as also ↓ ائتالهُ [written with the disjunctive alif اِيتَالَهُ], (K,) inf. n. اِيتِيَالٌ: (S:) or he managed his camels, and his sheep or goats, in such a manner that they throve, or became in a good state or condition, by his management. (Msb.) Lebeed describes a female singer إِبْهَامُهَا ↓ بِمُوَتَّرٍتَأْتَالُهُ (T, S,) meaning with a stringed lute, (EM p. 169,) which her thumb adjusts; (S, EM;) from أُلْتُ, (T, S,) signifying I put into a good, right, or proper, state, or condition. (T. [But see another reading in the first paragraph of art. اوي.]) You say also, أُلْتُ الشَّىْءَ meaning I composed, or collected together, the thing, and put it into a good, right, or proper, state, or condition: and some of the Arabs say, اللّٰهُ عَلَيْكَ ↓ أَوَّلَ

أَمْرَكَ, i. e. May God compose for thee thine affair: and, by way of imprecation, اللّٰهُ ↓ لَا أَوَّلَ عَلَيْهِ شَمْلَهُ [May God not compose for him his discomposed, disorganized, deranged, or unsettled, affair, or affairs]. (T.) b3: أُلْتُ الإِبلَ, inf. n. أَوْلٌ and إِيَالٌ, also signifies I drove the camels: (M:) or, accord. to the T, I bound the camels' udders with the أَصِرَّة (صَرَرْتُهَا) until the time of milking, when I loosed them. (TA.) 2 أوّلهُ إِلَيْهِ, (M, K,) inf. n. تَأْوِيلٌ, (TA,) He returned it (namely, a thing, M) to him, or it; he made it, or caused it, to return to him, or it; syn. رَجَعَهُ: (M, K: in the CK رَجَّعَهُ:) and ↓ آلَهُ also signifies the same; syn. رَدَّهُ. (TA.) Yousay, أَوَّلَ اللّٰهُ عَلَيْكَ ضَالَّتَكَ May God restore to thee thy stray; (T, * TA;) cause it to return to thee; (TA;) bring together thee and it. (T.) And أَوَّلْتُهُ إِلَى كَذَا I caused him, or it, to come to such a state or condition; brought, or reduced, him, or it, thereto; syn. صَيَّرْتُهُ إِلَيْهِ. (T.) b2: See also 1, near the end of the paragraph, in two places. b3: تَأْوِيلٌ also signifies The discovering, detecting, revealing, developing, or disclosing, or the explaining, expounding, or interpreting, that to which a thing is, or may be, reduced, or that which it comes, or may come, to be: (S, O, TA:) you say, أَوَّلْتُهُ, inf. n. تَأْوِيلٌ; and ↓ تَأَوَّلْتُهُ, inf. n. تَأَوُّلٌ; in one and the same sense: and hence the saying of El-Aashà: حُبِّهَا ↓ عَلَى أَنَّهَا كَانَتْ تَأَوُّلُ رِبْعِىِّ السِّقَابِ فَأَصْحَبَا ↓ تَأَوُّلَ (S:) or حُبَّها ↓ تاوَّل: (so in a copy of the T: [the former word being, accord. to this reading, a contraction of تَتَأَوَّلُ; but this does not altogether agree with what here follows:]) AO says, تَأَوُّلُ حُبِّهَا means تَفْسِيرُهُ وَمَرْجِعُهُ: [i. e., the explanation of her love, or of the (poet's) love of her, and the state, or condition, to which it eventually came, is this:] (S:) it was small in his heart, and ceased not to grow until it became great; like as the little young camel [born in the season called ربيع, or in the beginning of the breeding-time,] ceases not to grow until he becomes great like his mother, (T, * S,) and has a son accompanying him: (S:) [or] أوّلهُ and ↓ تأوّلهُ, (M, K,) inf. n. of the former as above, (K,) when said of language, signify دَبَّرَهُ وَقَدَّرَهُ وَفَسَّرَهُ [he considered its end, or what it might be to which it led or pointed, and compared one part of it with another, and then explained, or expounded, or interpreted, it]: (M, K:) hence, [if the explanation in the M and K be meant to denote three distinct meanings, which I do not think to be the case,] it would seem as though تَأْوِيلٌ and تَفْسِيرٌ were syn.; but accord. to other authorities, they differ: (TA:) [Az says,] accord. to Ahmad Ibn-Yahyà, these two words and مَعْنًى are all one: but تأويل seems to me to signify the collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness: or, accord. to Lth, it is the interpreting of language that has different meanings; and this cannot be rightly done but by an explanation which changes the expression; as also ↓ تأَوُّلٌ: (T:) or the turning a verse of the Kur-án from its apparent meaning to a meaning which it bears, or admits, when the latter is agreeable with the Scripture and the Sunneh: for instance, in the words of the Kur [vi. 95, &c.], يُخْرِجُ الْحَىَّ مِنَ المَيِّتِ, if the meaning be [thus explained] “He produceth the bird from the egg,”

this is تفسير: and if [it be explained as meaning]

“He produceth the believer from the unbeliever,” or “the knowing from the ignorant,” this is تأويل: so says Ibn-El-Kemál: (TA:) [hence, although it may often be rendered by interpretation, like تفسير, it more properly signifies the rendering in a manner not according to the letter, or overt sense; explaining the covert, or virtual, meaning; interpreting in a manner not according to the obvious meaning:] or the reducing a thing to its ultimate intent, whether it be a saying or an action: (Er-Rághib, TA:) or تفسير signifies the “discovering, detecting, revealing, or disclosing, what is meant by a dubious expression;” and تأويل, the reducing one of two senses, or interpretations, which an expression bears, or admits, to that which suits the apparent meaning: (L and K in art. فسر, and TA in that and in the present art.:) or the former signifies the “expounding, explaining, or interpreting, the narratives which occur collected without discrimination in the Kur-án, and making known the significations of the strange words or expressions, and explaining the occasions on which the verses were revealed;” and the latter, the explaining the meaning of that which is مُتَشَابِهِ, [or what is equivocal, or ambiguous,] i. e., what is not understood without repeated consideration. (TA: [in which are some further explanations; but these add nothing of importance.]) b4: [Hence, أوّل لَفْظًا, in grammar, He rendered a word, or an expression, or a phrase, in grammatical analysis, by another word, or expression, or phrase.] b5: and [hence likewise,] تَأْوِيلٌ signifies also The interpretation, or explanation, of a dream; the telling the final sequel, or result, thereof: (M, K:) as in the Kur xii. 101. (M.) b6: It is also used [as a simple subst.] to signify The end, issue, result, or final sequel, of a thing; syn. عَاقِبَةٌ; (Bd in iv. 62 and xvii. 37;) or ↓ مَآلٌ; (Jel in the same places;) or مَرْجِعٌ, and مَصِيرٌ; as in the Kur [iii. 5], وَمَا يعْلَمُ تَأْوِيلَهُ إِلَّا اللّٰهُ [But none knoweth the end, &c., thereof, except God]: (A'Obeyd, T:) or this phrase means, but none knoweth when will be the resurrection, and to what the case will eventually come, (T, M,) when the hour shall arrive, (TA,) except God: (T, M:) so says Aboo-Is-hák: (T:) and in like manner, [in the Kur vii. 51,] هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ means Do they wait for aught save the result to which their case will come by the resurrection? (Aboo-Is-hák, T, M:) or, the result to which it will come (Bd, Jel) in the manifestation of its truth by the appearance of the promises and threats of which it has told? (Bd:) in like manner, also, the saying, تَقْوي اللّٰهِ

أَحْسَنُ تَأْوِيلًا means The fear of God is best in respect of result; syn. عَاقِبَةً. (TA.) 5 تَاَوَّلَ see 2, in the former half of the paragraph, in six places. b2: تأوّل فِيهِ الــخَيْرَ He discovered in him the existence of good, or goodness, from its outward signs: and he sought, or looked for, good, or goodness, in him. (TA.) You say also, تَأَوَّلْتُ فِى فُلَانٍ الأَجْرَ I sought, or looked for, recompense in (or of or from) such a one. (T.) 8 إِاْتَوَلَ see 1, near the end of the paragraph, in two places.10 استآل الرُّؤْيَا He sought the interpretation of the dream, by consideration. (TA in art. سوأ.) آلٌ A man's أَهْل [or family]; (T, S, M, Msb, K;) i. e. his relations: (Msb:) his عَشِيرَة [or kinsfolk; or nearer, or nearest, relations by descent from the same father or ancestor; &c.]; from أَوْلٌ as signifying رُجُوعٌ, because recourse is had to them in all affairs: (Har p. 578:) and his household; (S, TA;) the people of his house: (Msb:) and his followers; (S, Msb, K;) including soldiers: (S, TA:) and his أَوْلِيَآء [i. e. friends, and the like]: (K:) those who bear a relation to him, as members to a head, (مَنْ آلَ إِلَيْهِ,) by religion or persuasion or kindred; as in the Kur iii. 9 and viii. 54 and 56 &c.: (Ibn-'Arafeh:) [or in these and many other instances, it may be rendered people:] but in general it is not used save in relation to that in which is eminence, or nobility; so that one does not say, آلُ الإِسْكَافِ, like as one says أَهْلُهُ: (K:) and it is peculiarly used as a prefix to the proper names of rational beings; not to indeterminate nouns, nor to nouns of places or of times; so that one says, آلُ فُلَانٍ; but not آلُ رَجُلٍ, nor آلُ زَمَانِ كَذَا, nor آلُ مَوْضَعِ كَذَا, like as one says, [أَهْلُ رَجُلٍ, and أَهْلُ زَمَانِ كَذَا, and] أَهْلُ بَلَدِ كَذَا and مَوْضِعِ كَذَا: (TA:) Ks disallows its being prefixed to a pronoun; so that one should not say, آلُهُ, but أَهْلُهُ; but his opinion in this matter is not correct: it is originally أَوَلٌ; the و being changed into ا, (M, * Msb,) as in قَالَ [which is originally قَوَلَ]: so say some: (Msb:) or it is originally أَهْلٌ, (T, M, Msb, K,) then أَأْلٌ, and then آلٌ: (K:) so say some, arguing thus from its having أُهَيْلٌ for its dim.: (T, Msb:) but accord. to Ks, it assumes the form ↓ أُوَيْلٌ as a dim.: (T:) or each of these is its dim. (M, K.) By the آل of the Prophet are meant, accord. to some persons, His followers, whether relations or others: and his relations, whether followers or not: (Ahmad Ibn-Yahyà, T:) or, as some say, his family (أَهْلُهُ [q. v.]) and his wives: [but it seems to be indicated that what I have rendered “and his wives” is meant as an explicative adjunct to اهله:] or, as some say, the people of his religion: (Esh-Sháfi'ee, T:) being himself asked who were his آل, he answered all pious persons: (Anas, TA:) but in a trad. in which it is said that the poor-rates are prohibited to him and to his آل, by this is meant those to whom was appropriated the fifth [of the spoils] instead of the poor-rates; and these were the genuine descendants of Háshim and El-Muttalib. (Esh-Sháfi'ee, T.) b2: يَا لَزَيْدٍ and يَالَ زَيْدٍ, accord. to the Koofees, are contractions of يَا آلَ زَيْدٍ [O family of Zeyd]. (Mughnee, on the letter ل; and El-Ashmoonee on the Alfeeyeh of Ibn-Málik, section الاستغاثة. [See the letter ل.]) b3: [See also إِيلَةٌ.]

A2: (tropical:) I. q. شَخْصٌ [meaning The body, or corporeal form or figure or substance, (of anything, as is said in the T,) which one sees from a distance; or, in this case, often, though not always, the person, or self]; (AA, T, S, M, K;) of a man: a metaphorical application, from آلٌ as signifying أَهْلٌ and عَشِيرَةٌ; because comprising the members and the senses. (Har p. 578.) b2: Sometimes, it is redundant, or pleonastic; [being only used for the sake of metre in verse, or to give more force to an expression;] as in the following instance: أُلَاقِى مِنْ تَذَكُّرِ آلِ لَيْلَى

كَمَا يَلْقَى السَّلِيمُ مِنَ العِدَادِ [I experience, from remembrance of Leylà, or of Leylà's person or self, the like of what the person bitten or stung by a venomous reptile experiences from the paroxysm of pain occasioned by the bits or sting]. (TA.) [See also another ex., voce جَأْبٌ; and another, voce مِزْمَارٌ.] b3: [Like شَخْصٌ, it seems to be sometimes applied to Any material thing that is somewhat high, and conspicuous: and hence, perhaps, the signification next following.] b4: مَا أَشْرَفَ مِنَ البَعِيرِ [app. meaning The overtopping, or higher, part, or parts, of the camel]. (M, K.) b5: A [tent of the kind called]

خَيْمَة. (M.) b6: The poles of the خَيْمَة; (M, K;) as also ↓ آلَةٌ; of which the pl. is آلاتٌ: (K:) or ↓ آلَةٌ is the sing. of آلٌ and آلَاتٌ, [or n. un. of the former and pl. of the latter,] which signify the pieces of wood (خَشَبَات) upon which the خيمة is raised, or constructed: and hence Kutheiyir likens the legs of his she-camel to four آلات of the [wood of the tree called] طَلْح. (S.) b7: The pieces of wood (خَشَب, T, M, K) of خَيْم [or tents], (M,) stripped [of the tent-cloths]. (T, TA.) b8: Also, [app. because rising from the general surface of the ground,] The extremities and sides of a mountain. (M, K. *) A3: The سَرَاب [or mirage]: (As, T, M, K:) or peculiarly applied to that which is in the first part of the day, (K,) as though raising figures seen from a distance (شُخُوص), and making them to quiver: (TA:) or that which one sees in the first part of the day, and in the last part thereof, as though raising figures seen from a distance (شخوص); not the same as the سراب: (S:) or what resembles the سراب: (Msb:) or, as some say, that which is in the ضُحَى [or early part of the day when the sun is yet low], like water between the sky and the earth, [in appearance] raising figures seen from a distance (شخوص), and making them to quiver; whereas the سراب is that which is at mid-day, [apparently] cleaving to the ground, as though it were running water: Th says, the آل is in the first part of the day: (M:) As says that the آل and the سراب are one: but others say that the former is from the ضُحَى [see above] to the declining of the sun from the meridian; whereas the سراب is after the declining of the sun from the meridian to the prayer of the عَصْر; and in favour of their assertion they urge, that the former [in appearance] raises everything so that it becomes what is termed آل, i. e. شَخْص; for the آل of everything is its شخص; and that the سراب [in appearance] lowers every شخص in it so that it becomes [as though it were] cleaving to the ground, having no شخص: Yoo says, the Arabs say that the آل is from the غُدْوَة [or period between the prayer of daybreak and sunrise] to the time when the sun is very high, or near the meridian; then it is called سراب for the rest of the day: ISk says, the آل is that which [in appearance] raises figures seen from a distance (شخوص), and is in the ضُحَى [explained above]; and the سراب is that which is upon the surface of the ground, as though it were water, and is at midday: and this, I [namely Az] say, is what I have found the Arabs in the desert to say: (T:) El-Hareeree speaks of the glistening of the آل; app. using this word in the sense of سراب; for it is the latter that glistens; not the former: (Har p. 363:) the word is masc. and fem. (Msb, K.) The phrase يَرفَعُ الْآلَا, ending a verse (S, M) of En-Nábighah, (M, TA,) i. e. Edh-Dhubyánee, (TA,) or El-Jaadee, (S,) [variously cited in the S and M and TA,] is an instance of inversion; the meaning being يَرْفَعُهُ الْآلُ [The آل raising it]: (S, TA:) or the meaning is, making the آل conspicuous more than it would otherwise be; the agent of the verb being a prominent portion of a mountain, which, being itself raised [in appearance] by the آل, has the effect of doing this. (M.) A4: See also the next paragraph.

A5: And see أَلَيَانٌ, in art. الي.

آلَةٌ i. q. أَدَاةٌ [i. e. An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling;] (S, M, K) with which one works, for himself or for another: it is both sing. and pl.: (M, K:) or, (K,) as some say, (M,) it is a pl. having no sing. (M, K) as to the letter: (M:) [but it is very often used as a sing.:] and the pl. is آلَاتٌ. (S, K.) In the saying of 'Alee, يَسْتَعْمِلُ

آلَةَ الدِّينِ فِى طَلَبِ الدُّنيَا [lit. He makes use of the instrument of religion in seeking the goods of the present world], (assumed tropical:) science, or knowledge, is meant; because thereby only is religion. (M.) b2: [A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] طُنْبُور. (TA.) b3: The male organ of generation. (TA.) b4: The bier of a corpse. (Abu-l-'Omeythil, S, M, K.) Thus, accord. to some, in the following verse, (S, * M,) of Kaab Ibn-Zuheyr: كُلُّ ابْنِ أُنْثَى وَإِنْ طَالتْ سَلَامَتُهُ يَوْمًا عَلَى آلَةٍ حَدْبَآءَ مَحْمُولُ [Every son of a female, though his health, or safety, long continue, is one day borne upon a gibbous bier: for the bier of the Arabs of the desert was generally composed of two poles connected by a net-work of cords upon which the corpse lay depressed]: (S, M:) or, as some say, [in a distressing state, or condition; for, they say,] آلَة here signifies حَلَة. (TA.) b5: See also آلٌ, in two places, near the middle of the paragraph.

A2: A state, or condition; i. q. حَالَةٌ [as mentioned above]: (T, S, M, K:) pl. [or rather coll. gen. n.] ↓ آلٌ. (T, S.) You say, هُوَبِآلةِ سَوْءٍ

[He is in an evil state or condition]. (S.) b2: I. q. شِذَّةٌ [Straitness; difficulty; distress; &c.]. (M, K.) إِيلَةٌ sometimes signifies The relations to whom one goes [or is traced] back in genealogy. (Ibn-'Abbád.) [See also آلٌ.] b2: You say also, رَدَدْتُهُ

إِلَى إِيلَتِهِ I made him to go back, or revert, to his natural disposition: or, to his [original] state or condition. (Ibn-'Abbád.) أُولُو, in the gen. and accus. أُولِى: see أُلُو, in art. أُولَى.

أُولَى fem. of أَوَّلُ: see the latter in art. وأل.

A2: أُولَى as a pl., and its var. أُولَآءِ; and أُولٰئِكَ, or أُولَآئِكَ; &c.: see أُلَى, in art. الى.

أَوَالٌ A certain idol of [the tribes of] Bekr and Teghlib, (K, TA,) the two sons of Wáïl. (TA.) أوَيْلٌ dim. of آلٌ, q. v. (Ks, T, M, K.) إِيَالٌ The vessel, or receptacle, of thickening, or thick, milk: (M:) [or, accord. to the K, this seems to be termed ↓ أُيَّلٌ: see آئِلٌ:] or, in which wine (شَرَاب), or expressed juice, or what is pressed, or squeezed, so that its juice is forced out, or the like thereof, is made to thicken. (TA.) A2: [Also an inf. n. of 1, which see throughout.]

إِيَالَةٌ Rule, or government: (S, Msb:) [accord. to some, an inf. n. of آلَ as a trans. verb: accord. to others,] a simple subst. (Msb.) أَوَّلُ and its variations &c., see art. وأل: some, on account of difference of opinion from others respecting its radical letters, have mentioned this word in the present art. (TA.) أَيِّلٌ: see إِيَّلٌ: A2: and see also آئِلٌ, last sentence.

أُيَّلٌ: see إِيَّلٌ: A2: and see also آئلٌِ, in four places; and إِيَالٌ.

إِيَّلٌ and ↓ أُيَّلٌ (T, S, Mgh, Msb, K, the first and third and fourth in art. ايل) and ↓ أيِّلٌ, (T, K,) the last on the authority of IAar, (TA,) but A'Obeyd says that it is إِيَّلٌ, with kesr, (T,) and this is the approved form, (TA,) The [animal called] وَعْل: (K:) or the male وَعْل; (ISh, T, S, Mgh, Msb;) i. e. the mountain-goat: (Msb:) accord. to some, (S,) what is called in Persian كَوَزْن; (S, Mgh;) by which word Sh explains the word إِيَّلٌ: ISh says, it is the animal that is very wide between the horns, and bulky, like the domestic bull: (T:) [see بَقَرُ الوَحْشِ in art. بقر:] and Lth says, it is called thus because it resorts (يَؤُولُ) to the mountains: sometimes the ى is changed into ج: the fem. is of the same three forms with ة: (TA:) and the pl. is أَيَائِلُ [like سَيَائِدُ pl. of سَيِّدٌ]. (Lth, T, Mgh, Msb.) b2: See also آئِلٌ, in two places.

آئِلٌ [act. part. n. of 1 in all its senses: and thus, particularly,] Thickening, or thick; (T, S, M, TA;) applied to the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state; (T;) or to milk, (S, M, TA,) and to oil, and other things, such as tar, and honey, and wine, or beverage: (TA:) pl. ↓ أُيَّلٌ: (S, M:) which last word [in one copy of the M written إِيلٌ, but this I think a mistranscription,] signifies also the remains of thickening, or thick, milk; or, as some say, the [seminal] water in the womb: (M:) or this same word (أُيَّلٌ) has the last of these significations; and also, [as a sing. epithet,] the first of the meanings explained in this paragraph; as also آئِلٌ, applied to milk; (K;) or to milk thickening, or thick, and mixed; not excessively thick, but in a somewhat good degree, and changed in its flavour: (AHát, TA:) or it [app. أُيَّلٌ, as in the TK,] signifies the vessel, or receptacle, thereof; (K;) [a meaning assigned in the M to إِيَالٌ;] in which milk thickens: (TA:) Sh says that ↓ إِيَّلٌ signifies the milk of the أَيَائِل [pl. of إِيَّلٌ]; and so says AA: but AHeyth says that this is absurd; and that the right word is ↓ أُيَّلٌ, having the signification first explained in this paragraph, i. e. thickening, or thick, milk: En-Nadr says that ↓ إِيَّلٌ signifies thick urine of she-goats of the mountain; which, when drunk by a woman, excites her venereal faculty: (T:) or this last word is used to signify milk of an إِيَّل, which is said to strengthen in the venereal faculty, and to fatten, as Ibn-Habeeb asserts; and ↓ أُيَّلٌ, which he affirms to be wrong, is a dial. var. thereof; and it may also be a quasi-pl. n. thereof: (M:) as a pl. [of آئِلٌ], applied to milk, ↓ آُيَّلٌ is extr. in two respects; as a pl., of this form, of an epithet not applied to an animal; and as being regularly أُوَّلٌ. (IJ, M.) A2: إِنَّهُ لَآئِلُ مَالٍ and مَالٍ ↓ أَيِّلُ Verily he is a good manager, or tender, of cattle, or camels, or the like. (M, TA.) تَأْوِيلٌ used as a simple subst. in the sense of عَاقِبَةٌ

&c.: see 2, last sentence.

مَآلٌ inf. n. of آلَ, in two senses pointed out above. (M, K, TA.) b2: [Hence, مَآلُهُ إِلَى كَذَا His, or its, return, or course, or transition, is to such a state or condition.]

A2: Also, [as a noun of place &c.,] i. q. مَرْجِعٌ [as signifying A place, and a state, or condition, to which a person, or thing, returns; and, to which he, or it, ultimately, or eventually, comes]. (TA, [where this is given as a signification not mentioned in the K; so that مرجع is not here used as an inf. n.: it is, moreover, a signification well known.]) See also 2, last sentence. b2: A refuge: applied in this sense to God. (Har p. 361.) هُوَ مُؤْتَالٌ لِقَوْمِهِ مُقْتَالٌ عَلَيْهِمْ He is ruler, or governor, of his people; a possessor of dictatorship over them, or of authority over them to judge or give judgment or pass sentence or decide judicially. (A, TA.) هٰذَا مُتَأَوَّلٌ حَسَنٌ [app. This is a good discovery made from outward signs]. (TA, where it immediately follows تَأَوَّلَ فِيهِ الــخَيْرَ with its explanations given above.) مُتَأَوِّلٌ: see its verb. b2: [Sometimes it signifies] Veracious: opposed to مُتَقَوِّلٌ. (Har p. 256.)

عجب

1 عَجِبَ مِنْهُ, (S, O, Msb, K,) [and لَهُ, as shown by what follows,] aor. ـَ inf. n. عَجَبٌ; (Msb, TA;) and منه ↓ تعجّب, and ↓ استعجب منه, (S, O, Msb, K,) which two are syn. each with the other, (S, O, K,) and with the first also; (S, K;) all signify He wondered at it; i. e. he deemed it strange, extraordinary, or improbable, said of a thing occurring, or presenting itself, to him; (K, TA;) on account of his being little accustomed to it: (TA:) or the first signifies [as above, i. e.] he deemed it strange, extraordinary, or improbable: and ↓ تَعَجُّبٌ is of two kinds; one is [the wondering] at a thing which one commends, and it means the accounting (a thing) good or goodly, or approving [it], and expressing one's approval of a thing; and the other is at a thing that one dislikes, and it means the deeming [a thing] strange, extraordinary, or improbable, and discommending [it]: (Msb:) or, accord. to some of the grammarians, it signifies the mind's becoming affected, or acted upon, by some excessive quality in the thing by which it is so affected; [so that it may be rendered the becoming affected with wonder;] as when one says مَا أَشْجَعَهُ [“ how courageous is he! ”] and أَسْمِعْ بِهِمْ وَأَبْصِرْ [“ how clearly shall they hear! and how clearly shall they see! ”]: (Msb, MF, TA:) or it is [the wondering] at a thing of which the cause, or reason, is hidden, and not known: or it is when one sees a thing that pleases him, and thinks that he has not seen the like of it: (L, TA:) [therefore تَعَجَّبَ مِنْهُ may be rendered he wondered at it, and he admired it:] accord. to some, it peculiarly relates to what is deemed good or goodly, or approved; [though this is inconsistent with the application of the grammatical term فِعْلُ التَّعَجُّبِ the verb of wonder;] and the subst. derived from it is ↓ عَجْبٌ: and ↓ استعجب relates to what is good or goodly or approved, and to what is otherwise; and the subst. is ↓ عَجَبٌ [which is also the inf. n. of عَجِبَ]: or accord. to the A and L, ↓ استعجب signifies he wondered at a thing intensely; or became affected with intense wonder. (TA.) b2: [عَجَبًا لِهٰذَا, a phrase of common occurrence, (mentioned in the K voce وَيْبٌ, &c.,) is for أَعْجَبُ عَجَبًا لِهٰذَا I wonder greatly, lit. with wondering, at this. See also an ex. voce عَجَبٌ, last sentence but two.] b3: Of the words in the Kur xxxvii. 12, there are two readings, بَلْ عَجِبْتَ وَيَسْخَرُونَ and بل عَجِبْتُ ويسخرون: accord. to the former, the meaning is, Nay, thou wonderest at their conduct, or deemest it extraordinary, [O Mohammad,] and they mock: respecting the latter reading, [which may be rendered Nay, I wonder, &c.,] it is observed that عَجَبٌ when attributed to God has a meaning different from that which it has when attributed to men: IAth says that, when attributed to God, it is used in a tropical manner, as the causes of things are not hidden from Him: or, accord. to IAmb, the verb here meams I have recompensed them for their wondering at the truth, or their deeming it strange or improbable: and in like manner it is said [in the Kur viii. 30], يَمْكُرُونَ وَيَمْكُرُ اللّٰهُ [lit. “ They plot and God plotteth ”], meaning, “God recompenseth them for their plotting. ” (L, TA.) b4: It is also said that عَجَبٌ when attributed to God [sometimes] means The being well pleased, content, or satisfied. (K, TA.) The saying, in a trad., عَجِبَ رَبُّكَ مِنْ قَوْمٍ يُقَادُونَ

إِلَى الجَنَّة فِى السَّلَاسِلِ means Thy Lord wonders at a people who will be led to Paradise in chains [because of their deeming themselves unworthy thereof]; the verb عجب being here used in a tropical sense: or the meaning is, thy Lord is well pleased with, and will reward, a people &c.: and there are other trads. of the same kind. (L, TA.) b5: عَجِبَ إِلَيْهِ means He loved, or liked, him, or it. (L, TA.) [See a verse cited voce عَجِيبٌ; from which it seems to signify lit. He, or it, was an object of love to him.]

A2: عَجِبَتْ, inf. n. عَجَبٌ; and عَجُبَتْ; said of a she-camel, She was, or became, such as is termed عَجْبَآء (TA.) 2 عجّبهُ, inf. n. تَعْجِيبٌ, He caused him to wonder, (S, O, K, TA,) بِالشَّىْءِ [by the thing]. (TA. [See also 4.]) 4 اعجبهُ It (a thing, or an affair, or event, TA) induced, or excited, him to wonder. (K, TA. [See also 2.]) In the following saying of Ibn-Keys-er-Rukeiyát, رَأَتْ فِى الرَّأْسِ مِنِّى شَيْبَةً لَسْتُ أُغَيِّبُهَا فَقَالَتْ لِى ابْنُ قَيْسٍ ذَا وَبَعْضُ الشَّيْبِ يُعْجِبُهَا the meaning is, [She saw upon my head some hoariness, which I did not hide; and she said to me, “Is this Ibn-Keys? ” somewhat of hoariness] causing her to have wonder. (TA.) b2: And It (a thing, or an affair, or event, TA) induced in him wonder, or admiration, and pleasure, or joy: (K:) or it excited his admiration, or approval: (Msb:) or it pleased, or rejoiced, him. (TA.) You say, أَعْجَبَنِى هٰذَا الشَّىْءُ لِحُسْنِهِ [This thing has excited my admiration, or approval, or has pleased me, for its goodness, or goodliness, or beauty]. (S, O.) And أَعْجَبَنِى حُسْنُهُ [Its goodness, or goodliness, or beauty, excited my admiration, &c.]. (Msb.) b3: And أُعْجِبَ بِهِ He was excited to wonder, or admiration, and pleasure, or joy, by it; he admired it, and was pleased with it, or rejoiced by it. (K.) You say, أُعْجِبَ بِنَفْسِهِ, (S, O, Msb,) inf. n. إِعْجَابٌ, [which is often used as syn. with عُجْبٌ, the corresponding subst.,] (O,) [He admired himself, (lit. was excited to admiration by himself,) was pleased with himself, or was self-conceited, or vain; or] he exalted, and magnified, himself; was haughty, and proud. (Msb.) b4: [مَا أَعْجَبَهُ generally signifies How wonderful is it!] b5: مَا أَعْجَبَهُ بِرَأْيِهِ [How greatly does he admire his opinion or judgment! or how greatly is he pleased with it! or how conceited, or vain, or proud, is he of it!] is anomalous [in two respects], (S, O, K,) not to be taken as an example to be imitated; (S, O;) for the verb here is formed from a passive [and augmented] verb [أُعْجِبَ], like as is the case in مَا أَشْغَلَهُ; whereas it is the primary rule with respect to the verb of wonder that it shall not be formed from any but an active [and unaugmented] verb. (TA.) 5 تَعَجَّبَ see 1, in two places. b2: One says also, تعجّب فِى مِشْيَتِهِ [app. meaning He showed عُجْب, i. e. self-admiration, &c., in his gait]. (TA voce تَفَخَّتَ.) A2: تَعَجَّبَنِى signifies تَصَبَّانِى

[He excited my desire, and invited me, or made me to incline, to ignorant, or foolish, or silly, and youthful, conduct, so that I yearned towards him: or he deceived me, or beguiled me, and captivated my heart]; (O, K, TA;) said of a man: (O, TA:) and تَفَتَّنَنِى [in the O تَفَتَّتَنِى, which I think a mistranscription, though I do not find تَفَتَّنَ elsewhere in the sense here assigned to it,] signifies the same. (TA.) 10 إِسْتَعْجَبَ see 1, in three places.

عَجْبٌ: see عَجَبٌ, in two places: A2: and see also عُجْبٌ.

A3: Also The root, or base, of the tail: (S, O, K:) or the part of the root, or base, of the tail, of any beast, which the haunch encloses, (Msb, TA,) and which is inserted in the hinder part of the rump: (TA:) or the root, or base, and bone, of the tail: (Lh, TA:) also called the عُصْعُص [q. v.]: (Msb, TA:) or it is the head of the عُصْعُص: (TA:) or the upper part of the عُصْعُص: or the external extremity of the spine; and the عُصْعُص is its internal extremity: (Az, L voce قُحْقُحٌ:) it is said in a trad., that every part of a man will become consumed, except the عَجْب, (TA,) or the عَجْب of the tail, (O, TA,) accord. to different relations; (TA;) from which [as a rudiment] he was created, and upon which he will [at the resurrection] be put together: (O:) i. e. the bone at the lower, or lowest, part of the spine, at the rump; which is the عَسِيب of beasts: it is said to be like a grain of mustard-seed: or, as Z says in the “ Fáïk,” it is the bone that is between the buttocks: it is also pronounced ↓ عُجْبٌ; and accord. to MF, ↓ عِجْبٌ, but no one else says this: and, as El-Khafájee says, it is also called عَجْمٌ and عُجْمٌ and عِجْمٌ, in this case with the three vowel-sounds. (TA.) b2: Also (tropical:) The hinder part (S, O, K, TA) of a tract of sand, (S, O,) or of anything: (K, TA:) and hence, عَجْبُ كَثِيبٍ i. e. the thin hinder portion [of a sand-hill, or of an extended and gibbous sand-hill, or of a collection of sand that has poured down]: (TA:) pl. عُجُوبٌ, (S, O,) and perhaps أَعْجَابٌ also in the former sense [and therefore in this likewise]. (TA.) عُجْبٌ: see عَجَبٌ. b2: Also a subst. from the phrase أُعْجِبَ بِنَفْسِهِ, (S,) or from الإِعْجَابُ; (O;) [i. e. it signifies Self-admiration; or selfconceitedness; or] vanity; and pride: (K:) it is said to be [a result, or an offspring, of stupidity, or folly; or] a redundance of stupidity, or folly, which one has turned to what is thus termed. (TA.) [Er-Rághib makes a distinction between عُجْبٌ and تِيهٌ; as will be seen below, voce مُعْجَبٌ.]

A2: Also, and ↓ عَجْبٌ, and ↓ عِجْبٌ, A man who is pleased to sit with women, (O, K,) and to converse with them, without his doing what induces doubt, or suspicion, or evil opinion: (O:) or with whom women are pleased: (K, TA:) the pl. is perhaps أَعْجَابٌ. (TA.) A3: See also عَجْبٌ.

عِجْبٌ: see عُجْبٌ: A2: and see also عَجْبٌ.

عَجَبٌ [originally an int. n.] (S, O, K) and ↓ عُجْبٌ, (accord. to the K,) or ↓ عَجْبٌ, (accord. to the TA,) Wonder; i. e. a deeming strange, extraordinary, or improbable, what occurs, or presents itself, to one, (K, TA,) on account of being little accustomed to it; (TA;) or [the effect, upon the mind, of] the consideration of a thing with which one is not familiar, and to which one is not accustomed: (IAar, TA:) for a distinction between عَجَبٌ and ↓ عَجْبٌ, see 1, in the middle of the paragraph: the pl. of عَجَبٌ [in this sense] is [said to be] أَعْجَابٌ; (K;) or it has no pl.: (S, O, K:) [this statement correctly applies to عَجَبٌ as an epithet; for as such it is app. used as sing. and pl., being originally an inf. n.:] but El-'Ajjáj has pluralized it, [regarding it in the sense expl. above,] saying, ذَكَرْنَ أَشْجَابًا لِمَنْ تَشَجَّبَا وَهِجْنَ أَعْجَابًا لِمَنْ تَعَجَّبَا [They mentioned griefs to him who grieved, and they excited wonder to him who wondered]. (O.) يَا لَلْعَجَبِ [may be rendered O case of wonder! but properly] means O wonder come, for this is thy time: and يَا لِلْعَجَبِ [may also be rendered O case of wonder! but properly] means O [people, or the like, come] to wonder; the noun signifying the invoked being suppressed. (Har p. 27.) A2: It is also an epithet applied to a thing, an affair, an event, or a case; one says أَمْرٌ عَجَبٌ [A wonderful thing or affair &c.]; and so ↓ عَجِيبٌ [which is more common in this sense], and ↓ عُجَابٌ, and ↓ عُجَّابٌ: or ↓ عَجِيبٌ is syn. with عَجَبٌ; but ↓ عُجَابٌ signifies more than عَجَبٌ: (K:) or ↓ عُجَابٌ is syn. with ↓ عَجِيبٌ, (S, O,) which signifies a thing, (S, O, Msb,) or an affair, or event, or a case, (S, O,) wondered at; (S, O, Msb, TA;) or inducing wonder, or admiration, and pleasure, or joy; or pleasing, or rejoicing; syn. ↓ مُعْجِبٌ; (TA;) and ↓ عُجَّابٌ; signifies more than عَجَبٌ: (S, O, TA:) [it is said that] عَجَبٌ has no pl.; [app. meaning when it is used as an epithet, as observed above;] nor has ↓ عَجِيبٌ; (S, O, K;) or the pl. of this is عَجَائِبُ [respecting which see عَجِيبَةٌ]; (S, O, K;) like as أَفَائِلُ is pl. of أَفِيلٌ; and تَبَائِعُ, of تَبِيعٌ. (S, O.) [Being originally an inf. n., it is used alike as masc. and fem.:] one says قِصَّةٌ عَجَبٌ [meaning A wonderful story: and for the same reason, it may, as an epithet, be also used alike as sing. and pl.: like عَدْلٌ &c.]. (O.) b2: [It is also used as a subst. in a pl. sense, signifying Wonders, as meaning wonderful things; like the pl. عَجَائِبُ, &c.; and it may be similarly used in a sing. sense for شَىْءٌ عَجَبٌ or أَمْرٌ عَجَبٌ: but when used as a subst. in the pl. sense expl. above, it seems to be regarded by some as a coll. gen. n., of which ↓ عَجَبَةٌ is the n. un.; for] one says, مَا فُلَانٌ إِلَّا عَجَبَةٌ مِنَ العَجَبِ [Such a one is none other than a wonder of wonders]. (A, TA.) [Hence, also,] أَبُو العَجَبِ [lit. The father of wonders] is a surname of Fortune. (TA.) and it signifies also The practiser of legerdemain, or sleight-of-hand; syn. الشَّعْوَذِىُّ, (A, TA,) or المُشَعْوِذُ: (Eth-Tha'álibee, TA in شعذ:) and any one who does wonderful things. (A, TA.) And a poet says, يَا عَجَبًا لِلدَّهْرِ ذِى الأَعْجَابِ [for يَا أَعْجَبُ عَجَبًا O, I wonder greatly, lit. with wondering, at fortune that is ever attended with wonders]. (TA.) [See also عَجِيبَةٌ.]

A3: Also The quality, in a she-camel, that is denoted by the epithet عَجْبَآءُ [fem. of أَعْجَبُ, q. v.]; and so ↓ عُجْبَةٌ. (O.) عُجْبَةٌ: see the last preceding sentence.

عَجَبَةٌ: see عَجَبٌ, last quarter.

عُجَابٌ: see عَجَبٌ, in three places, near the middle of the paragraph: b2: and see also عَاجِبٌ.

عَجِيبٌ: see عَجَبٌ, in four places, near the middle of the paragraph. b2: Also Loved, beloved, or an object of love: so in the following verse, cited by Th: وَمَا البُخْلُ يَنْهَانِى وَلَا الجُودُ قَادَنِى

وَلٰكِنَّهَا ضَرْبٌ إِلَىَّ عَجِيبٌ [And neither does niggardliness forbid me nor liberality lead me; but she is a sort of person, to me, an object of love]: by قَادَنِى, the poet means يَقُودُنِى. (L, TA.) عَجِيبَةٌ (K) and ↓ أُعْجُوبَةٌ (S, O, K) A wonderful thing; a thing at which one wonders: (S, O, K: *) [the pl. of the former, accord. to modern usage, is عَجَائِبُ, mentioned above as pl. of عَجَبٌ: and]

أَعَاجِيبُ seems to be pl. of أُعْجُوبَةٌ, like as أَحَادِيثُ is pl. of أُحْدُوثَةُ: (S, O:) and ↓ تَعَاجِيبُ signifies wonderful things; syn. عَجَائِبُ; (S, O, K;) and is a word [of a rare form, (see تَبَاشِيرُ,)] having no proper sing., (S, O,) like تَعَاشِيبُ; (O;) erroneously thought by the author of the “ Námoos ”

[on the Kámoos] to be most probably a mistake for أَعَاجِيبُ: (TA:) a poet says, وَمَنْ تَعَاجِيبِ خَلْقِ اللّٰهِ غَاطِيَةٌ يُعْصَرُ مِنْهَا مُلَاحِىٌّ وَغِرْبِيبُ [And of the wonderful things of God's creation is a grape-vine covering the ground (so غَاطِيَةٌ is expl. by IB), whereof grapes of the kinds called ملاحىّ and غربيب are pressed for making wine]. (S, O.) عُجَّابٌ: see عَجَبٌ, near the middle of the paragraph, in two places.

عَجَبٌ عَاجِبٌ [meaning Very wonderful or admirable or pleasing] (S, O, K) is like لَيْلٌ لَائِلٌ, the latter word being a corroborative of the former; (S, O;) and one says also [in like manner] ↓ عَجَبٌ عُجَابٌ. (K.) أَعْجَبُ [More, and most, wonderful or admirable or pleasing]. b2: [And the fem.] عَجْبَآءُ signifies A female wondered at for her beauty: and also, for her ugliness. (O, K.) A2: Also, i. e. the former, A thick, or big, or coarse, camel. (O, K. *) and so the fem. applied to a she-camel: (O, K:) or, so applied, thick in the عَجْب [or root, &c.,] of the tail: (TA:) or whereof the hinder part, (O, K,) or the upper portion of that part, (L, TA,) is narrow, and whereof the جَاعِرَتَانِ [q. v.] are prominent: (O, L, K, TA:) the kind of make thus particularized is ugly. (TA.) أُعْجُوبَةٌ: see عَجِيبَةٌ.

رَجُلٌ تِعْجَابَةٌ A man of (lit. having, possessing, or endowed with,) wonders, or wonderful things. (O, K, TA.) تَعَاجِيبُ, a pl. without a sing.: see عَجِيبَةٌ.

مُعْجَبٌ بِنَفْسِهِ, and بِرَأْيِهِ, [Admiring himself, (lit. excited to admiration by himself,) or pleased with himself, and his opinion, or judgment; selfconceited, and conceited of his opinion or judgment,] (S, O, TA,) [or] vain, or proud, [thereof; for]

مُعْجَبٌ signifies a man vain, or proud, of what proceeds from him, whether good or bad, and of himself, or of a thing [belonging to him, such as his dress or wealth &c.]: but Er-Rághib makes a distinction between مُعْجَبٌ and تَائِهٌ; saying that the معجب believes himself with respect to the opinion or judgment that he forms of himself indecisively from evidence outweighed in probability; [so that it rather denotes conceit than vanity;] whereas the تائه believes himself decisively. (MF, TA.) مُعْجِبٌ [Inducing wonder, or admiration, &c.]: see عَجَبٌ, in the middle of the paragraph: [or] a thing that is very good or goodly or beautiful. (TA.)

عسب

1 عَسَبَ النَّاقَةَ, aor. ـِ inf. n. عَسْبٌ, He (the stallion) covered, or compressed, the she-camel. (Mgh, Msb, TA.) [See also عَسْبٌ below.] b2: And one says, الكَلْبُ يَعْسِبُ The dog chases the bitches with the desire of coupling. (TA.) b3: and عَسَبَهُ فَحْلَهُ, aor. and inf. n. as above, He let him his stallion to cover for hire. (S.) [See also 4.]

b4: And عَسَبَ, aor. and inf. n. as above, He gave hire for a stallion's covering. (A, * K.) You say, عَسَبْتُ الرَّجُلَ, inf. n. as above, I gave the man hire for a stallion's covering. (Msb.) 4 اعسبهُ جَمَلَهُ He lent him his he-camel [app. for covering]. (Lh, TA.) [See also 1.]

A2: اعسب said of a wolf, He ran, and fled. (O, K.) 10 استعسبهُ جَمَلَهُ He asked, or demanded, or desired, of him, the loan of his he-camel [app. for covering]. (TA.) b2: استعسبت She (a mare) desired the stallion. (S.) And استعسب He (a dog) became excited by lust: you say, فُلَانٌ يَسْتَعْسِبُ اسْتِعْسَابَ الكَلْبِ Such a one becomes excited by lust like as does the dog. (TA.) A2: And استعسبت نَفْسِى مِنْهُ My soul disliked, or hated, him, or it. (O, K. *) عَسْبٌ A stallion's covering, or compressing: (S, A, Mgh, O, K:) [in this sense an inf. n.: (see 1:)] also used, metaphorically, as relating to a man: (TA:) or (so in the A and K; but in the S, “and, it is said,” ) his sperma; (S, A, K, TA;) that of a horse or of a camel; in which sense it has no verb: (TA:) or his progeny: and offspring; syn. وَلَدٌ; (A, O, K;) [app. of human beings; for it is added by SM that,] in this sense, it is, accord. to some, tropical. (TA.) One says, قَطَعَ اللّٰهُ عَسْبَهُ, (A, TA,) meaning [God cut short, or may God cut short,] his progeny, (A,) or his sperma and his progeny. (TA.) And Kutheiyir says, describing mares that had cast abortively their offspring, يُغَادِرْنَ عَسْبَ الوَالِقِىِّ وَنَاصِحٍ

تَخُصُّ بِهِ أُمُّ الطَّرِيقِ عِيَالَهَا [They leave behind them the offspring of ElWálikee and Násih: the hyena appropriates them to her dependants for maintenance]: (O, TA:) الوالقىّ and ناصح were two horses; (O;) two stallions; and امّ الطريق is the hyena. (TA.) b2: Also The hire of covering, for كِرَآءُ عَسْبٍ; (Mgh, Msb, TA;) the hire that is taken for a stallion's covering: (S, O, TA:) so in a trad. in which it is said that عَسْبُ الفَحْلِ is forbidden. (S, Mgh, O, Msb, TA.) رَأْسٌ عَسِبٌ A head that has remained long without being combed and anointed. (O, * K, * TA.) عَسْبَةٌ: see عَسِيبٌ, last sentence.

عَسُوبٌ: see يَعْسُوبٌ.

عَسِيبٌ A palm-branch from which the leaves have been removed: (T, Msb, TA:) or a straight and slender palm-branch from which the leaves have been stripped off: and one upon which leaves have not grown: (K:) or the part, of a palmbranch, a little above the كَرَب [or lower, thick, and broad, portions,] upon which no leaves have grown; that [or those parts] upon which leaves have grown being termed سَعَفٌ: (S, O:) pl. [of mult.] عُسُبٌ, (O, Msb, TA,) with two dammehs, (TA,) and عُسْبَانٌ (Msb, TA) and عِسْبَانٌ and عُسُوبٌ and [of pauc.] أَعْسِبَةٌ. (TA.) It is said of the Prophet, in a trad., قُبِضَ وَالقُرْآنُ فِى العُسُبِ وَالقُضُمِ وَالكَرَانِيفِ [He was taken, i. e. he died, while the Kur-án was written only upon leafless palm-branches, and skins, or white skins, and stumps of palm-branches]. (O, TA.*) b2: Also The bone of the tail; and so ↓ عَسِيبَةٌ: (K:) or the slender part thereof: (TA:) or the part where grows the hair thereof, (K, TA,) i. e. of the tail: (TA:) or عَسِيبُ الذَّنَبِ signifies the part, of the skin and bone of the tail, where the hair grows. (S, O, TA.) b3: And The outer [here meaning upper] part of the human foot: and likewise [i. e. the shorter side, or app., accord. to some, the shaft (see ظَهْرٌ as used in relation to a feather),] of a feather, lengthwise. (K.) b4: And A cleft, or fissure, in a mountain; as also ↓ عَسْبَةٌ. (K.) عَسِيبَةٌ: see the next preceding paragraph.

يَعْسُوبٌ The king of the bees: (S, O, K: *) the male bee. (A, O, * K.) b2: And hence, (S, O,) (tropical:) The lord, or chief, of his people: (S, A, O:) or a great chief; as also ↓ عَسُوبٌ; (K;) or this signifies [simply] a lord, or chief, like يَعْسُوبٌ: (O:) pl. يَعَاسِيبُ. (TA.) It is said in a trad. of 'Alee, When such and such things shall happen (mentioning factions, or seditions), ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ; (A, O, TA;) in which, accord. to As, يعسوب الدين means the chief of men in respect of religion at that time; (TA;) or it means the leader of the religion: (T and TA in art. ضرب:) and it is said that ضرب بذنبه here means shall quit the faction, or sedition, and its party, with his partisans in religion; by ذنبه being meant his followers; and by ضرب, shall go away through the land, journeying, or warring in the cause of the religion: or , as Z says, ضرب بذنبه means (tropical:) shall remain, and be firm, together with his religious followers; and accord. to Aboo-Sa'eed, the same is said of the locust, when it lays its eggs, thrusting its tail into the ground; and the meaning here is, (assumed tropical:) shall remain firm until the people shall return to him, and the religion become manifest, and spread abroad. (TA. [See also ضَرَبَ and ذَنَبٌ.]) b3: Also (tropical:) Gold; so called because it is that by means of which an affair is managed, or ordered: and [in a larger sense] a thing to which one has recourse for protection or the like; as in a saying of 'Alee, in which wealth is termed the يعسوب of the unbelievers or of the hypocrites. (TA.) b4: And A certain flying thing, smaller than the locust; (As, A'Obeyd, K;) or larger; (K;) and having a long tail: (TA:) or a certain flying thing, longer than the locust, that does not contract its wings when it alights; to which a horse is likened for the slenderness of its body: (S, O:) or a kind of moth, or the like, (فَرَاشَةٌ,) of a greenish colour, that flies in the [season called] رَبِيع. (IAth, TA.) [Golius explains it as “ Insectum oblongum, quaternis pennis volucre, mordella Gazæ, seu orsodacna Aristot. ” ] b5: And A species of حَجَل [or partridge]. (O, K, TA.) b6: And A blaze, or white mark, on a horse's face, (K, TA,) of a long shape, terminating before it extends as far as the upper parts of the nostrils; or extending upwards along the bone of the nose, wide and straight, until it reaches the lower part of the even portion of the forehead, whether it be little or much, if it do not reach as far as the eyes: (TA:) or a white line, or stripe, of the blaze, extending downwards until it touches the fore part of the nose and mouth. (En-Nadr, A'Obeyd, Az, O.) b7: And (accord. to Lth, O) A دَائِرَة [or what we term a feather] in the part of the flank of a horse where the rider strikes it with his foot: (O, K, TA:) but Az says that this is a mistake, and that the correct meaning is that given above on the authority of A'Obeyd. (TA.) b8: The ى in يَعْسُوبٌ is augmentative; because there is no Arabic word of the measure فَعْلُولٌ except صَعْفُوقٌ. (S, O.)

عوج

1 عَوِجَ, (S, O, L, Msb, K,) aor. ـْ (TA,) inf. n. عَوَجٌ (S, O, L, Msb) and عِوَجٌ, (L,) or the latter is a simple subst.; (S, O, K;) and ↓ اِعْوَجَّ, [which is more common,] inf. n. اِعْوِجَاجٌ; (S, O, L, Msb, K;) and ↓ انعاج; and ↓ تعوّج; (L;) It was, or became, crooked, curved, bent, winding, wry, contorted, distorted, or uneven: (L:) or [عَوِجَ and] ↓ اعوجّ, it was, or became, so of itself; and [↓ انعاج and] ↓ تعوّج,it was, or became, so by the operation of an external agent; (L, Msb;) as is said by Az: (L:) ↓ انعاج is quasi-pass. of عُجْتُهُ; (L;) and ↓ تعوّج is quasi-pass. of عَوَّجْتُهُ: (Az, S, O, L, Msb, K:) and عَوَجٌ and عِوَجٌ are said to be used in relation to different things: (S, O, L, Msb, K, &c.:) [for instance,] one says, عَوِجَ العُودُ, inf. n. عَوَجٌ, The wood, or stick, was, or became, crooked, curved, bent, or distorted: and عَوِجَ الأَمْرُ, inf. n. عِوَجٌ, The affair was, or became, difficult, arduous, or troublesome. (MA.) [See عَوَجٌ below.] b2: لَا عِوَجَ لَهُ, in the Kur xx. 107, means There shall be no evading it. (Jel.) b3: عُجْتُ إِلَيْهِ, aor. ـُ inf. n. عِيَاجٌ and عِوَجٌ, I turned, or inclined, towards it; namely, a place of abode. (L.) And عَلَيْهِ ↓ انعاج He turned, or inclined, towards it, or him. (S, O.) And ↓ انعاجت and ↓ تعوّجت, said of a she-camel, She turned aside; or became turned aside; the former quasi-pass. of عَاجَهَا; and the latter, of عَوَّجَهَا. (TA.) b4: عاج بِهِ He inclined, and came to him, or came to him and alighted at his abode as a guest: and he passed by him. (L.) and عُجْتُ بِالمَكَانِ, aor. ـُ (S, O, K, *) inf. n. عَوْجٌ and مَعَاجٌ; (K;) and ↓ عوّجتُ; (TA;) I remained, stayed, dwelt, or abode, in the place. (S, O, K. *) And عاج عَلَيْهِ He stopped, or paused, at it. (S, * O, * K, * TA.) A poet says, عُجْنَا عَلَى رَبْعِ سَلْمَى أَىَّ تَعْرِيجِ [We stopped at the abode of Selmà, with what a staying!]: putting تعريج [in some copies of the S تعويج] in the place of عَوْج because their meaning is one. (S, O, TA.) b5: فُلَانٌ مَا يَعُوجُ عَنْ شَىْءٍ Such a one does not revert from, or relinquish, anything. (IAar, S, O, K. *) b6: Accord. to AA, [the inf. n.] عِيَاجٌ signifies The returning to that upon which one had been intent, or attent, or employed. (O and TA in art. عيج.) A2: عُجْتُهُ: see 2. b2: عُجْتُ البَعِيرَ, (S, A, * O, K, *) and عُجْتُ رَأْسَ البَعِيرِ, (L,) aor. ـُ inf. n. عَوْجٌ (S, O, L) and مَعَاجٌ, (S, O,) I turned the camel's head by means of the nose-rein: (S, A, * O, L, K: *) and in like manner one says of a horse: and عاج نَاقَتَهُ, and ↓ عوّجها, He turned aside his she-camel. (TA.) And عاج رَأْسَهُ إِلَى المَرْأَةِ (O and TA from a trad.) He inclined his head towards the woman, and looked towards her. (TA.) And المَرْأَةُ تَعُوجُ رَأْسَهَا إِلَى ضَجِيعِهَا [The woman turns her head towards her bedfellow]. (TA.) And عاج عُنُقَهُ, inf. n. عَوْجٌ, He inclined, or bent, his neck. (TA.) And عُجْ لِسَانَكَ عَنِّى وَلَا تُكْثِرْ [Turn, or withhold, thy tongue from me, and do not multiply words]. (A.) And بِهِ الطَّرِيقُ ↓ عَوَّجَ [The road led him, or turned him, aside]. (K in explanation of حَوَّجَ.) b3: مَا أَعُوجُ بِكَلَامِهِ I do not pay regard, or attention, to his speech, (ISk, S in art. عيج, A, * and O,) is a phrase of the Benoo-Asad, who take it from عُجْتُ النَّاقَةَ: (ISk, S, O:) others say مَا أَعِيجُ. (O.) And one says, مَا عُجْتُ بِحَدِيثِهِ [I did not pay regard to his discourse]. (A.) b4: عُجْتُهُ بِالمَكَانِ I made him to remain, stay, dwell, or abide, in the place: the verb being trans. as well as intrans. (S, O.) 2 عَوَّجْتُهُ, (T, S, O, Msb, K,) inf. n. تَعْوِيجٌ; (T, S, O, Msb;) I crooked it, curved it, bent it, contorted it, distorted it, or rendered it uneven; (T, S, * O, * Msb, K, * TA;) namely, a thing; (T, S, O, Msb, TA;) as also ↓ عُجْتُهُ, inf. n. عَوْجٌ and عِيَاجٌ. (TA.) b2: See also 1, latter half, in two places. b3: تَعْوِيجٌ [as an inf. n. of which the verb, if it have one in the following sense, is عُوِّجَ], in a horse, is syn. with تَجْنِيبٌ [app. as meaning A bending, or curving, and tension of the sinews, in the kind leg] which is a quality approved. (TA.) A2: See also 1, near the middle. [Hence] one says, مَا لَهُ عَلَى أَصْحَابِهِ تَعْوِيجٌ, meaning [There is not for him any] remaining, or staying, [at the abode of his companions;] as also تَعْرِيجٌ. (TA.) A3: عوّجهُ, inf. n. as above, also signifies He set it, or inlaid it, with عَاج [which means ivory, and tortoise-shell]; (O, K, TA;) namely, a thing, (O,) or a vessel. (TA.) 5 تَعَوَّجَ see 1, former half, in four places.7 إِنْعَوَجَ see 1, former half, in five places.9 إِعْوَجَّ see 1, first sentence, in two places.

عَاجٌ, as an epithet applied to a she-camel, Pliable; syn. لَيِّنَةٌ الأَعْطَافِ, or لَيِّنَةُ الاِنْعِطَافِ, accord. to different copies of the K; and by the latter words is expl. (but not in the K) ↓ عَائِجَةٌ, as so applied: in the L, عَاجٌ is expl. as meaning tractable, submissive, or manageable; syn. مِذْعَانٌ: (TA:) or مِذْعَانُ السَّيْرِ لَيِّنَةُ الاِنْعِطَافِ (thus in the O:) and it is said to be without a parallel in respect of the dropping of the [fem. termination] ة, whether its original measure be فَعِلٌ or فَاعِلٌ [?]. (TA.) A2: Also [Ivory;] elephant's bone; (S, O, K;) or [rather] only elephant's tusk; (Lth, Msb, TA;) thus say ISd and Kz: (TA:) n. un. with ة [signifying a piece of ivory]: (S, O:) of its properties are these: that if seed-produce or trees be fumigated with it, worms will not approach them; and the woman who drinks of it every day two drachms with water and honey, if compressed after seven days, conceives. (K.) b2: and Tortoise-shell; syn. ذَبْلٌ [q. v.]; (O, K;) i. e. (O) the back [or shell] of the sea-tortoise [or turtle]: (O, Msb:) i. q. مَسَكٌ: (Sh, L:) or a thing that is made from the back of the sea-tortoise: (L:) and it is said that the Arabs called any [sort of] bone by this name: n. un. with ة. (TA.) The Prophet is related to have had a comb of عاج, i. e. ذَبْل: (L:) and he is said to have ordered to purchase for Fátimeh a pair of bracelets of عاج, by which he meant not what is turned of elephants' tusks, for their tusks are مَيْتَة, [i. e. they are taken from an animal of which the flesh is unlawful food,] but ذبل: (O, * L, Msb: *) the عاج of the elephant is impure accord. to EshSháfi'ee, but pure accord. to Aboo-Haneefeh. (L.) b3: Also Bracelets of عاج, as distinguished from ذَبْل, [i. e. of ivory: and probably of tortoise-shell also:] (ISh:) n. un. with ة. (TA in art. جوج.) A3: عَاجِ, (S, O, L, K,) indecl., with kesr for its termination, (L, K,) as a determinate noun; and عَاجٍ, with tenween, as an indeterminate noun; (L;) A cry by which a she-camel is chidden: (S, O, L, K:) Az says, in chiding a she-camel, one says عَاجِ, without tenween; and if he please, عَاجْ, with jezm, as though a pause were imagined to be made after it: or, accord. to A'Obeyd, one says to her عَاجٍ, and جَاهٍ, with tenween: [but see art. جوه:] accord. to AHeyth, a word of this kind is originally mejzoom; but in the case of a rhyme, [and in any case of poetical necessity,] it may be makhfood. (TA.) [See also art. عج.]

عَوَجٌ and ↓ عِوَجٌ [are inf. ns. of عَوِجَ, q. v., or the latter is a simple subst.; and both, used as simple substs.,] signify Crookedness, curvity, a bending, a winding, wryness, contortion, distortion, or unevenness: (L:) or the former is peculiar to objects of the sight, as bodies; and the latter, to what are not seen, as opinion, and a saying, and religion: or, as some say, the latter is used in both of these cases; but the distinction is more common: (IAth, TA:) Az makes the same distinction; but adds that some of the Arabs used the latter word in relation to a road: (Msb:) accord. to ISk, (S, O,) the former is in anything erect, (S, O, K,) or in anything that was erect and has inclined, (TA,) as a wall, (S, O, K, TA,) and a stick, (S, O, Msb,) or a staff, (K, TA,) and a spear; (TA;) and the latter, in land, or ground, and in religion, (S, O, Msb, K, TA,) and in means of subsistence: (S, O:) in land, or ground, the latter means unevenness; thus in the Kur xx.

106: in a road, deflection; as also عَوَجٌ: in religion, and in natural disposition, corruptness, or deviation from rectitude: (TA:) and عَوَجٌ, (S, O, TA, [thus accord. to both of my copies of the S,]) or عِوَجٌ, (accord. to a copy of the A, [which I incline to regard as the right, in consideration of its consistency with explanations here preceding, notwithstanding the apparent preponderance of authority in favour of عَوَجٌ,]) in a man, signifies evilness of natural disposition: (S, A, O: [and so, app., هَوَجٌ:]) or عَوَجٌ, with fet-h to the ع, as an inf. n., signifies the being evil in natural disposition. (KL.) عِوَجٌ: see the next preceding paragraph.

العُوَيْجَآءُ [dim. of العَوْجَآءُ fem. of الأَعْوَجُ] A species of ذُرَة [or millet]. (TA.) عَوَّاجٌ A possessor of عَاج [i. e. ivory, and app. tortoise-shell also]; (S, O, K;) accord. to Sb: (S, O:) and (O, K) accord. to another or others (O) a seller thereof. (O, K.) عَائِجٌ: for its fem. (with ة) as an epithet applied to a she-camel, see عَاجٌ, first sentence. b2: See also أَعْوَجُ, near the end. b3: Also Stopping, or pausing. (S, O.) أَعْوَجُ Crooked, curved, bent, or bending, winding, wry, contorted, distorted, or uneven: (S, * O, * L, Msb:) and ↓ مُعْوَجٌّ, [or this and the former also,] crooked, curved, &c., of itself: fem. of the former عَوْجَآءُ: (L, Msb:) and pl. عُوجٌ. (L.) One says ↓ عَصًا مُعْوَجَّةٌ [A crooked, or crooking, staff or stick]; but not مِعْوَجَّةٌ, with kesr to the م: (S, O:) or, accord. to ISk, one says the former; but not ↓ مُعَوَّجَةٌ, with fet-h to the ع and teshdeed to the و; though analogy does not forbid this, as it is allowable to say عَوَّجَهَا: accord. to As, one should not say ↓ مُعَوَّجٌ, with teshdeed to the و, except in applying it to a stick, or in another sense expl. below: Az says that this word is allowable as signifying rendered crooked or curved &c. (Msb.) b2: [Hence,] العَوْجَآءُ signifies The bow. (S, A, K.) b3: And عَوْجَآءُ applied to a woman, Inclining, or bending, towards her child, to suckle it. (TA.) And, so applied, That has become crooked by reason of leanness and hunger. (Ham p. 744.) And, applied to a she-camel, Lean, lank, light of flesh, slender, or lank in the belly: (S, A, K:) or emaciated so that her back has become crooked, or curved. (TA.) b4: [and أَعْوَجُ applied to a هِلَال (or new moon), Oblique: see أَدْفَقُ.] b5: نَخِيلٌ عُوجٌ signifies Palm-trees inclining, or leaning, and therefore crooked, or curved: and accord. to some, the saying of Lebeed, describing a [wild] he-ass and his she-asses, وَأَوْرَدَهَا عَلَى عُوجٍ طِوَالِ [the latter hemistich of a verse cited in the first paragraph of art. حوذ] means, And he brought them to the watering-place at [tall] palm-trees growing over the water, inclining and curving by reason of the abundance of their fruit: but others say that the meaning of على عوج is, upon their crooked legs. (TA.) b6: Hence, عُوجٌ signifies The legs of a horse or similar beast; (O, TA;) as ISd says, thus used as an epithet in which the quality of a subst. predominates [app. implying their having that bending, or curving, and tension of the sinews, termed تَجْنِيب, agreeably with what here follows]. (TA.) b7: And hence also, (TA,) خَيْلٌ عُوجٌ meaning Horses that have, in their hind legs, the quality termed تَجْنِيب. (A, TA. *) b8: أَعْوَجُ applied to a man means [Crooked in temper, or] evil in natural disposition. (S, A, O, K.) b9: المِلَّةُ العَوْجَآءُ [The crooked, or perverted, or corrupted, religion] is a phrase occurring in a trad., applied to the religion of Abraham as changed by the Arabs from its state of rectitude. (TA.) And one says خُطَّةٌ عَوْجَآءُ, and رَأْىٌ أَعْوَجُ, meaning [An affair, and an opinion,] not of a right kind. (A.) b10: الأَيَّامُ عُوجٌ رَوَاجِعُ [The days are apt to decline from the right course, apt to return,] is a prov., (Meyd, O, TA,) meaning fortune at one time declines from thee, and at another time returns to thee; (Meyd;) said by him at whose affliction one rejoices, or said on his part, and sometimes on an occasion of threatening: Az says that عُوجٌ, here, may be pl. of أَعْوَجُ, or of عَوْجَآءُ; or it may be pl. of ↓ عَائِجٌ, and originally عُوُجٌ. (O, TA.) [Hence,] العُوجُ is used as signifying The days [in allusion to their variableness with respect to good and evil]. (TA.) b11: and أَعْوَجُ is a [proper] name of A watering-trough. (Th, TA.) b12: See also the next paragraph, in four places.

أَعْوَجِىٌّ the rel. n. of أَعْوَجُ: (Msb, TA:) and applied to A [single] horse of those termed الأَعْوَجِيَّاتُ, (TA,) an appellation of certain horse so called in relation to one named أَعْوَجُ, belonging to the Benoo-Hilál, (S, O, K,) a stallion than which there was none more celebrated among the Arabs, nor any that had a more numerous progeny: (S, O:) they were also called الخَيْلُ الأَعْوَجِيَّةُ, (L,) and ↓ بَنَاتُ أَعْوَجَ, (S, O,) and ↓ بَنَاتُ عُوجٍ; and a poet says, وَقَاحُ الحَافِرِ ↓ أَحْوَى مِنَ العُوجِ [Brown, or a blackish bay, of the progeny of Aawaj, hard in the hoof]; meaning ↓ مِنْ وَلَدِ أَعْوَجَ; using that form of pl. because أَعْوَجُ is originally an epithet. (TA.) مَعَاجٌ A place to which one turns; or in which one remains, stays, dwells, or abides. (Har p. 325.) A2: Also an inf. n. of عَاجَ signifying “ he remained ” &c.: (K:) and of the verb in the phrase عُجْتُ البَعِيرَ. (S, O.) مُعْوَجٌّ: see أَعْوَجُ, first and second sentences.

مُعَوَّجٌ: see أَعْوَجُ, second sentence, in two places.

A2: Also A thing set, or inlaid, with عَاج [which means ivory, and tortoise-shell]: (As, Msb:) applied in this sense to a vessel. (TA.)

عب

أ1 عَبَأَ, aor. ـَ inf. n. عَبْءٌ, He packed up goods, or utensils; put them one upon another: (TA:) you say, عَبَأْتُ الشَّىْءَ فِى الوِعَآءِ [I packed the thing in the repository], aor. as above: and some allow also عَبَّيْتُ with teshdeed and ى [which is commonly used in the present day]: (Msb:) [and عَبَوْتُ also, inf. n. عَبْوٌ:] or عَبَأَ, (S, O, K,) aor. as above, (K,) and so the inf. n.; (S, O;) and ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; (S, O, K;) he prepared, set in order, disposed, or arranged, goods, or utensils: (S, O, K:) and each, (K,) or the former, (Msb,) or the latter, (S, O,) and عبّى, with teshdeed and ى, (Msb,) [agreeably with the authority of Yoo, for] Yoo used to say تَعْبِيَةُ الجَيْشِ, without ء, (S, O,) he fitted out with the requisite equipage &c., (K,) or prepared, (O,) or set in order, disposed, or arranged, (O, Msb,) or set in order, disposed, or arranged, in their places, and prepared for war or fight, (TA,) the horsemen, (S, O,) or the army. (Msb, K, TA.) And عَبَأْتُ لَهُ شَرًّا I prepared for him evil, or mischief. (TA.) b2: عَبَأَ, (Az, S, O, K,) aor. as above, (TA,) and so the inf. n., (Az, S, O,) also signifies He made, (K,) or prepared and made, (Az, S, O,) and mixed, perfume; (Az, S, O, K;) and so ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; and عبّى. (TA.) [and accord. to an explanation of the inf. n. in the KL, it seems that عَبَأَ signifies He excited a good, or pleasant, odour; as rendered by Golius: but this I think doubtful.] b3: مَا أَعْبَأُ بِهِ means What shall I do with it? (T, K, TA,) namely, the affair. (T, TA.) مَا يَعْبَأُ بِكُمْ رَبِّى, in the Kur [xxv. last verse], is said by Mujáhid to mean What will my Lord do with you? but see another explanation of this in what follows. (TA.) b4: And it signifies also I do not care for, mind, heed, or regard, him: (S, O, Msb, K:) or I do not receive with approbation anything from him, nor anything of his discourse: (Aboo-'Adnán, TA:) or, accord. to Aboo-Is-hák [i. e. Zj], I do not hold him to be of any weight or worth; do not esteem him: and he says that مَا يَعْبَأُ بِكُمْ رَبِّى, of which an explanation has been given above, means What weight have ye in the estimation of my Lord? (TA.) One says also, مَا عَبَأْتُ بِهِ شَيْئًا, meaning I did not reckon him as anything; or did not esteem him at all. (Aboo-'Abd-Er-Rahmán, TA.) And مَا عَبَأْتُ لَهُ شَيْئًا I did not care for, mind, heed, or regard, him: (T, TA:) or so مَا عَبَأْتُ بِهِ. (Msb.) And قَدْ عَبَأَ اللّٰهُ عَنْهُ God has received with approbation everything from him. (Aboo-'Adnán, TA.) b5: And عَبَأَ لَهُ He thought it, or opined it, and held it, or took to it as a tenet. (O, TA.) A2: عَبَأَ وَجْهُهُ, aor. ـَ His face shone: (IAar, TA:) and so عَبَا, aor. ـْ (K in art. عبو.) 2 عَبَّاَ see 1, former half, in two places.8 الاِعْتِبَآءُ is syn. with الاِحْتِشَآءُ: (S, K, TA:) one says, of a woman, اعتبأت بِالْمِعْبَأَةِ [or اعتبأت alone, as indicated in the S and K, meaning She stuffed her vulva with the مِعْبَأَة, q. v.]. (TA.) b2: And [اعتبأ app. signifies He put together for himself; or grasped; or got, or gained, possession of; property,] one says, اِحْتَوَيْتُ مَا عِنْدَهُ وَامْتَخَرْتُهُ وَاعْتَبَأْتُهُ وَازْدَلَعْتُهُ. (Ibn-Buzurj, TA.) عَبْءٌ: see the next paragraph.

A2: Also The light of the sun: (IAar, O, K:) and so عَبٌ, (IAar, O, K, &c.,) of the former of which IAar says that it is not known whether it be a dial. var. of the latter or the original thereof; and he says also that عَبْوَةٌ signifies the same; (TA;) or so عَبْوٌ; (TA in art. عبو;) the pl. of which is عِبًى: (TA in that art. and in the present also:) so too does عَبٌّ, (K in art. عب,) accord. to some. (TA in that art.) عِبْءٌ A load, or burden, (S, O, Msb, * K, TA,) of goods, or merchandise, &c.; (TA;) or such as a debt, or some other reponsibility that one takes upon himself: (Lth, TA:) a weight, (Msb, K,) of debt, &c., (Msb.) or of anything: (K:) pl. أَعْبَآءٌ. (S, O, Msb.) One says, حَمَلْتُ أَعْبَآءَ القَوْمِ i. e. [I bore] the weights, or burdens, of debt, &c., of the people, or party. (Msb.) b2: And A half-load; or burden borne on one side of a beast, equiponderant to another on the other side; syn. عِدْلٌ; (S, O, K;) of goods [&c.]: each of what are termed عِبْآنِ: pl. as above. (S, O.) b3: and [hence] A like; as also ↓ عَبْءٌ: (S, O, K:) pl. as above. (TA.) One says, هٰذَا عَبْءُ هٰذَا This is the like of this. (TA.) عَبَآءٌ: see the next paragraph.

A2: Also, (K, TA,) applied to a man, (TA,) Stupid, dull, or heavy: (K, TA:) like عَبَامٌ. (TA.) [But see عَبًا, in art. عبى.]

عَبَآءَةٌ, (Msb, K, TA,) as also عَبَايَةٌ, (Msb, TA,) a dial. var., with ى in the place of the ء, (Msb,) or the ء is a substitute for ى, (TA,) and ↓ عَبَآءٌ, (K,) or this is a pl., like عَبَاآتٌ, (Msb,) [or rather the former of these two is a coll. gen. n. of which عَبَآءَةٌ is the n. un.,] A well-known [sort of woollen garment of the kind called] كِسَآء, (L, K, TA,) in which are [generally] stripes; and said to be a جُبَّة [q. v.] of wool. (TA.) [See also art. عبى: and for a description and representation of the عباية now most commonly worn in Egypt and Arabia and Syria, see my “ Modern Egyptians. ”]

مَعْبَأٌ i. q. مَذْهَبٌ [as meaning A way of thinking to which one takes as a tenet]: (O, K:) from عَبَأَ لَهُ “ he thought it,” &c. (O.) مِعْبَأَةٌ The piece of rag used by a woman menstruating. (IAar, O, K. [See 8.])

عضب

1 عَضَبَهُ, (S, O, Msb, K,) aor. ـِ (Msb, K,) inf. n. عَضْبٌ, (S, A, O, &c.,) He cut, or cut off, him, or it. (S, A, * Mgh, * O, Msb, K.) مَا لَهُ عَضَبَهُ اللّٰهُ, meaning [What aileth him?] may God cut off (O, TA) his arm and his leg, or his hand and his foot, (O,) or his arms and his legs, or his hands and his feet, is a form of imprecation used by the Arabs. (TA.) And hence, (O,) one says, إِنَّ الحَاجَةَ لَيَعْضِبُهَا طَلَبُهَا قَبْلَ وَقْتِهَا (assumed tropical:) Verily the seeking of the object of want before its time assuredly cuts it off, or precludes it, and mars it: a prov. (O, TA.) And إِنَّكَ لَتَعْضِبُنِى عَنْ حَاجَتِى (assumed tropical:) Verily thou cuttest me off from [the attainment of] the object of my want. (TA.) b2: and [hence] (assumed tropical:) He reviled him; (A, * K;) and (A) so عَضَبَهُ بِلِسَانِهِ. (S, A, O.) b3: And He beat him, or struck him, (O, K,) with a staff, or stick. (O.) b4: And He thrust him, or pierced him, (K,) with a spear. (TK.) [But in the O and TA, عَضَبْتُهُ بِالرُّمْحِ is expl. by the words هُوَ أَنْ تَشْغَلَهُ عَنْهُ; and the meaning app. is, I occupied him so as to divert him with the spear; though this meaning would be expressed more agreeably with usage by saying هو ان يشغله عنه; or rather هو ان تَشْغَلَهُ عَنْكَ, which, I think, is the right reading.] b5: And It (disease, O) rendered him weak, or infirm: (S, O:) and (O) deprived him of the power of motion. (A, * O, K.) You say, عَضَبَتْهُ الزَّمَانَةُ, aor. as above, (O, TA,) and so the inf. n., (TA,) meaning [Disease of long continuance, or want of some one or more of the limbs,] deprived him of the power of motion: and AHeyth says, it [in the O هُوَ (so that it does not refer to الزمانة), and in the TA العضب,] is الشَّلَلُ and الخَبْلُ and العَرَجُ [a state of privation of the power of motion, and unsoundness, and lameness; app. meaning that these are the effects denoted by the phrase عضبته الزمانة]. (O, TA.) b6: See also 4.

A2: عَضَبَ, (O, K,) aor. and inf. n. as above, (K,) signifies also He returned (O, K) عَلَيْهِ [against him]. (O.) A3: عَضِبَ, said of a ram, (K,) or عَضِبَت, said of a شَاة [i. e. sheep or goat, male or female], (S, O, Msb,) aor. ـَ (Msb, K,) inf. n. عَضَبٌ, (S, O, Msb,) He, or she, had the inner [part of the] horn broken: (S, O, Msb, K:) or had one of the horns broken. (S, O, Msb.) b2: العَضَبُ is mostly used in relation to the horn: but sometimes, in relation to the ear: (A 'Obeyd, TA:) one says of a شاة [expl. above], and of a she-camel, عَضِبَت, inf. n. عَضَبٌ, meaning He, or she, had her ear slit, or had a slit ear: (Msb:) [or had half, or a third, of the ear cut off; for] accord. to IAar, العَضَبُ in relation to the ear is when half, or a third, thereof has gone. (O.) A4: عَضُبَ, aor. ـُ inf. n. عُضُوبَةٌ (S, O, K) and عُضُوبٌ, (O, K,) said of a man's tongue, (tropical:) It was, or became, sharp in speech; (S, O, * K, TA;) being likened to a sharp sword. (O.) 3 عاضبهُ i. q. رَادَّهُ [He endeavoured to turn him from, or to, a thing]. (O, K.) 4 اعضب, (Fr, S, O, Msb, K, *) inf. n. إِعْضَابٌ; (K;) and ↓ عَضَبَ, (Fr, O, K,) aor. ـِ inf. n. عَضْبٌ; (K;) He rendered a شَاة [i. e. sheep or goat, male or female], (Fr, S, O, Msb, K,) and a she-camel, (Msb, K,) such as is termed عَضْبَآء. (Fr, S, O, Msb, K.) 7 انعضب It (a horn) became cut, or broken, off. (TA.) عَضْبٌ A sharp sword; (S, O, Msb;) an inf. n. (Msb, TA) used as a subst. [properly so termed], (Msb,) or as an epithet (TA) applied to a sword as meaning sharp: (TA:) or it signifies a sword. (K.) b2: And (assumed tropical:) A tongue sharp in speech; (S, TA;) likened to a sharp sword: (TA:) and so applied to a man; (K;) or so عَضْبُ اللِّسَانِ. (O.) b3: And, applied to a boy, or young man, (O, K, TA,) (assumed tropical:) Light-headed: (K:) or light, or active, sharp-headed, light in body; (IAar, O, TA; *) as also عَصْبٌ. (IAar, TA.) b4: and (assumed tropical:) The offspring of the cow when his horn comes forth, (As, O, K, TA,) which is after he is a year old: (As, O, TA:) or, accord. to Et-Táïfee, when his horn is [or can be] laid hold upon: fem. with ة: after that, he is termed جَذَعٌ; then, ثَنِىٌّ; then, رَبَاعٍ; then, سَدَسٌ; then, تَمَمٌ; and when all his teeth are grown, عَمَمٌ. (O, L, TA.) عَضَبٌ inf. n. of عَضِبَ [q. v.]. (S, &c.) b2: Also A fracture in a spear. (TA.) عَضَّابٌ (assumed tropical:) A man who reviles much. (S, A, O.) أَعْضَبُ applied to a ram, and the fem. عَضْبَآءُ applied to a شَاة [i. e. sheep or goat, male or female], Having the inner [part of the] horn (which is called the مُشَاش, Az, S, O) broken: (Az, S, O, Msb, K; and so in the Mgh as applied to a شاة:) or having one of the horns broken. (S, O, Msb.) b2: And the masc. applied to a camel, (Msb, TA,) and the fem. applied to a she-camel (S, O, Msb, K) and to a شاة [expl. above], (S, Mgh, Msb, K,) Having a slit ear. (S, Mgh, O, Msb, K.) The she-camel of the Prophet, called العَضْبَآء, was not slit-eared; this being only her surname: (S, IAth, Mgh, O, Msb, K:) or, accord. to some, the fewer number, she was sliteared: (IAth, TA:) or her name was taken from the epithet عضباء applied to a she-camel as meaning “ short in the fore leg. ” (Z, TA.) b3: and the fem. is applied to a horse's ear as meaning Of which more than a fourth part has been cut off. (K.) b4: And, applied to she-camel, Short in the fore-leg; as mentioned above: (Z, TA:) and the masc., (O, K,) applied to a man, (O,) short in the arm. (O, K.) b5: Also the masc., applied to a man, (assumed tropical:) Who has no aider against an enemy, (S, O, K,) nor brethren: (O:) and one whose brother has died: or who has no brother, nor any one [beside]. (K.) مَعْضُوبٌ Weak, or infirm. (S, O, K.) and Crippled, or deprived of the power of motion, by disease, or by a protracted disease. (A, Mgh, O, Msb, K.) b2: And مَعْضُوبُ اللِّسَانِ Impotent in tongue; having an impediment in his speech. (TA.)

عطب

1 عَطِبَ, (S, A, Mgh, O, Msb, K,) aor. ـَ (A, Mgh, Msb, K,) inf. n. عَطَبٌ, (S, * Mgh, * O, * Msb,) and مَعْطَبٌ also may be an inf. n. of the same, (Har p. 196,) He perished, or died: (S, A, Mgh, O, Msb, K:) [Freytag mentions عَطَبَ also in the same sense, as from the K, in which I do not find it:] it is said of a man, and of other than man: in a trad. it is said of seed-produce. (TA.) b2: And He (a camel, and a horse,) flagged, or became powerless: (K, TA:) or stopped with his master [or rider] from fatigue. (TA.) b3: and عَطِبَ عَلَيْهِ He was, or became, violently, (O,) or most violently, (K,) angry with him. (O, K.) A2: العَطْبُ signifies لِينُ القُطْنِ (O, * K) and الصُّوفِ, (O,) and نُعُومَتُهُ: (K:) you say, عَطَبَ, aor. ـُ (A, O, K,) inf. n. عَطْبٌ and عُطُوبٌ, (O,) It [i. e. cotton, and wool,] was, or became, soft. (A, O, * K. [See also عُطْبٌ, below.]) 2 تَعْطِيبٌ, (O, K,) inf. n. of عطّب, (TA,) signifies The brewing (عِلَاج) of beverage, or wine, in order that its odour may become good: (O, K:) so says Aboo-Sa'eed. (O.) The phrase رَحِيق مُعَطَّب occurs in a poem of Lebeed, as some relate it; but as others relate it, it is مُقَطَّب, which means “ mixed: ” (O, TA:) so says Az; and he adds, “I know not what مُعَطَّب is. ” (TA.) A2: Also, in a grape-vine, The appearing of the knots, or gems, in the places whence grow the bunches of grapes. (K.) 4 اعطبهُ He (a man, Msb), or it (calamity, A), destroyed him, or caused him to perish. (S, A, O, Msb, K.) 8 اعتطب النَّارَ He took fire in a portion of cotton: (A:) or اعتطب بِعُطْبَةٍ he took fire in a piece of rag (O, K) or a portion of cotton. (O.) عُطْبٌ and ↓ عُطُبٌ Cotton: (IAar, S, O, K:) and ↓ عُطْبَةٌ signifies a portion thereof, (S, A, O, TA,) or of wool. (TA.) [SM says,] In the T, العطب is said to mean لين القُطْنِ وَالصُّوفِ, [and so in the O, where it is written العَطْبُ, and said to be with fet-h,] and its n. un. is عطبة; but I have found it written with damm [to the ع]; therefore by لين seems to be meant لَيِّن [i. e. Such as is soft of cotton and of wool: which I think to be evidently a mistake: see 1]. (TA.) عَطِبٌ [Perishing, or dying]: see an ex., from a poet, voce رُبَّ.

عُطُبٌ: see عُطْبٌ.

عُطْبَةٌ: see عُطْبٌ. b2: Also A portion of rag by means of which fire is taken: (K:) or a portion of burning cotton (S, A, O) or rag: (S, O:) so in the saying, أَجِدُ رِيحَ عُطْبَةٍ [I perceive the odour of a portion of burning cotton or rag]. (S, A, O.) عَوْطَبٌ A calamity, or misfortune: (As, O, K:) from العَطَبُ [inf. n. of عَطِبَ]. (As, TA.) b2: And The main part, or fathomless deep, of the sea: (As, K:) likewise from العَطَبُ: (As, TA:) and so عَوْبَطٌ, (K in art. عبط,) formed by transposition: (TA ibid.:) or the deepest place in the sea: (IAar, O:) or a depressed part between two waves. (IAar, O, K.) أَعْطَبُ More [and most] soft: so in the saying, هٰذَا الكَبْشُ أَعْطَبُ مِنْ هٰذَا [This ram is more soft in his wool than this]. (O.) مَعْطَبٌ A place of perdition or destruction: pl. مَعَاطِبُ. (S, O, Msb.) [See also 1, first sentence.]

مُعْطِبٌ One who scants his household; syn. مُقْتِرٌ. (O, K.)

علب

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

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

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

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

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

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

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

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

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

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

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

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

أَعْلَبُ: see عَلِبٌ, last sentence.

مُعْلِبَةٌ: see the next paragraph.

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

عنب

2 عنّب, (O, K,) inf. n. تَعْنِيبٌ, (K,) said of a grape-vine, [meaning It produced grapes,] (O, K,) is from العِنَبُ. (O.) عِنَبٌ and ↓ عِنَبَآء both signify the same, (S, O, K,) the latter said by Kr to be the only word of its measure except سِيَرَآء, but Kh mentions also حِوَلَآء, and Ibn-Kuteybeh adds to these خِيَلَآء, (TA,) [whence it seems to be, accord. to analogy, عِنَبَآءُ, imperfectly decl., with the fem. ء, but in a verse cited by F, and quoted in the O and TA, it is treated as masc., and in the TA it is treated as masc. in prose, and if so it is عِنَبَآءٌ, though it may be thus only by poetic license, and improperly in prose,] Grapes, the fruit of the كَرْم; (TA;) thus called only while fresh; when dry, called زَبِيب: (Msb:) عِنَبَةٌ signifies a single berry thereof [i. e. a grape]; (S, O, Msb, K; *) and is of a form generally belonging to a pl., rarely to a sing.: (S, O:) the pl. is أَعْنَابٌ, (S, O, Msb,) used in speaking of many; and the pl. of pauc. [i. e. pl. of عِنَبَةٌ] is عِنَبَاتٌ. (S, O.) b2: عِنَبٌ also signifies (assumed tropical:) The grape-vine. (MF [as from the K, in which I do not find it: but it is used in this sense in the Kur-án; pl. أَعْنَابٌ, expl. as meaning كُرُوم in xviii. 31 by Bd].) b3: And (assumed tropical:) Wine: (K:) so says AHn, asserting it to be of the dial. of ElYemen: like as خَمْرٌ signifies “ grapes ” in certain of the dials. [of El-Yemen: see خَمْرٌ]. (TA.) b4: [عِنَبُ الثَّعْلَبِ, and عِنَبُ الذِّئْبِ: see ثَعْلَبٌ; and see also عُبَبٌ.]

عِنَبَةٌ n. un. of عِنَبٌ [q. v.]. b2: Also A small pustule that breaks forth in a human being, (S, O, K, TA,) emitting blood; accord. to Az, it swells, and fills [with blood or humour], and gives pain; and it attacks a human being in the eye and in the fauces. (TA.) عِنَبَآء: see عِنَبٌ.

عِنَبِىٌّ Of, or relating to, grapes.]

عَنَبَانٌ, applied to a gazelle, (K,) to a male gazelle, (S, O,) Brisk, lively, or sprightly: (S, O, K:) having no corresponding verb: (S:) and, (K,) as some say, (TA,) so applied, heavy, or sluggish: thus having two contr. meanings: or one advanced in age: (K:) or, as some say, a male gazelle: pl. عُنْبَانٌ. (TA.) And A mountain-goat long in the horn: [in this sense also] having no corresponding verb. (O.) It is an epithet of a measure regularly belonging to inf. ns. (MF.) عُنْبُبٌ, (O, and so accord. to copies of the K,) or عُنْبَبٌ, (accord. to some copies of the K,) The foremost portion of a torrent, (O, K,) and of a company of men. (O.) b2: And Abundance of water. (TA.) b3: [And accord. to Freytag, A certain plant.]

عُنَابٌ Large in the nose; (S, O, K;) applied to a man; (TA;) as also ↓ أَعْنَبُ, (K,) or أَعْنَبُ الأَنْفِ: (O:) and it [app. عُنَاب] is also expl. as meaning a big, ugly nose. (TA.) b2: And i. q. عَفَلٌ: (S, O, K:) or i. q. بَظْرٌ: (K:) [see these two words:] or the portion that is cut off of the بَظْر. (TA.) b3: And A small, black mountain: (Lth, O, K:) or a mountain small in circumference, black, and erect: (TA:) and a high, round mountain: (K:) or a high, isolated, sharpheaded hill, red, and black, and of any colour, but generally of a dusky yellowish hue, giving growth to nothing, and round: (Sh, O:) pl. عُنْبٌ. (TA.) عَنَّابٌ A vender of عِنَب [or grapes]. (O, K,) عُنَّابٌ A certain fruit [and tree], (K,) well known; (S, O, K;) [the jujube fruit and tree; rhamnus zizyphus of Linn.;] called in Pers\.

سِنْجِد, or سِنْجِد جِيلَانِى, (MA,) or سنجد جيلان: (PS:) n. un. with ة. (S, O.) And, (K,) sometimes, (TA,) accord. to IDrd, (O,) The fruit of the أَرَاك [q. v.]. (O, K.) And The [fruit, or tree, called] غُبَيْرَآء [q. v.]. (TA.) Also, [as being likened to jujubes, because dyed red,] (assumed tropical:) The fingers, or ends of the fingers, of a woman. (A, voce تُفَّاحٌ, q. v.) عُنَّابِىٌّ [Of the colour of the عُنَّاب, or jujube]. (TA, voce سِخْتِيَانٌ, q. v.) صَبَغَ الكِيسَ عُنَّابِى [lit. He dyed the purse jujube-colour] means he became bankrupt: but this, as Esh-Shiháb says, is a phrase of the Muwelleds [or rather of the vulgar, unless ending a verse, in which case it is allowable to say عُنَّابِى for عُنَّابِيًّا, as in a verse cited in the TA]. (MF, TA.) عَانِبٌ A man possessing عِنَب [or grapes]: like لَابِنٌ and تَامِرٌ, (O, TA,) which mean “ possessing milk ” and “ possessing dates. ” (TA.) أَعْنَبُ: see عُنَابٌ.

مُعَنَّبٌ Tall; (O, K;) an epithet applied to a man. (O.) b2: And Thick; an epithet applied to tar. (O.)