لحظ

1 لَحَظَهُ, (S, K,) or لَحَظَهُ بِالعَيْنِ, (Msb,) and لَحَظَ إِلَيْهِ, (S, Msb, K,) aor. ـَ inf. n. لَحْظٌ (Msb, K) and لَحَظَانٌ, (K,) He looked at him from the outer angle of the eye, (S, Msb, K,) to the right or left, (Msb, TA,) with more turning of the face than is denoted by شَزْرٌ; (Msb, K;) or without turning the face: (TA:) or he watched him with the eye: (Msb:) and hence ↓ مُلَاحَظَةٌ, of the measure مُفَاعَلَةٌ, (K, TA,) explained by Az as signifying a man's looking from the outer angle of either eye. (TA.) 3 لاحظهُ, (S, Msb,) inf. n. مُلَاحَظَةٌ (Msb, K) and لِحَاظٌ, (S, Msb,) [i. q. لَحَظَهُ, q. v. b2: and hence,] (tropical:) He regarded him; had regard, or an eye, to him; paid regard, or consideration, to him; he regarded it, [namely, an affair,] or attended to it; syn. رَاعَاهُ. (S, Msb, TA.) b3: [And (assumed tropical:) He, or it, had a relation, or an analogy, to him, or it.]6 تلاحظوا (TA) They turned their eyes, [each looking from the outer angle of his eye,] one towards another. (K, L.) b2: [And hence, (assumed tropical:) They regarded one another; had regard, or an eye, one to another; paid regard, or consideration, one to another. b3: And (assumed tropical:) They had a mutual relation, or analogy.]

لَحْظٌ: see لَحَاظٌ.

لَحْظَةٌ A look from the outer angle of the eye; a sidelong glance; an ogle; a look from the side next the ear: pl. لَحَظَاتٌ: the dim. is لُحَيْظَةٌ. (TA.) Hence the saying جَلَسْتُ عِنْدَهُ لَحْظَةً I sat with him the like of [the time occupied by] a look from the outer angle of the eye. (TA.) And فِى لَحْظَةٍ [In the twinkling of an eye]. (K in art. سرع; &c.) لَحَاظٌ, (S, Msb, K,) with fet-h, (S, Msb,) like سَحَابٌ, (K,) or ↓ لِحَاظٌ, (T, IB, Mgh, Msb,) with kesr, (T, IB, Msb,) which latter is the form commonly known, (IB,) or the latter is incorrectly used for the former by some who twist the sides of the mouth in utterance, (MF,) or is [only] an inf. n. of لَاخَظَ, (S,) The outer angle of the eye, (T, S, Mgh, &c.,) next the part between the eye and the ear; (T, Mgh, Msb;) as also ↓ لَحْظٌ: pl. of the former لُحُظٌ: and of the latter أَلْحَاظٌ. (TA.) You say, فَتَنَتْهُ بِلَحَاظِهَا [She captivated his heart with the outer angle of her eye], and بِأَلْحَاظِهَا [with the outer angles of her eyes]. (TA.) لِحَاظٌ: see لَحَاظٌ.

لَحِيظٌ (assumed tropical:) Like. (K.) You say, هُوَ لَحِيظُ فُلَانٍ. (assumed tropical:) He is the like of such a one. (TA.) رَجُلٌ لَحَّاظٌ [A man who has a habit of looking from the outer angle of the eye]. (TA.) مَلْحَظٌ syn. with [the inf. n.] لَحْظٌ: or it signifies مَوْضِعُ لَحْظٍ [i.e. the place at which one looks from the outer angle of the eye]: pl. مَلَاحِظُ. (TA.) مَلْحُوظٌ (assumed tropical:) Regarded; had in view.]

أَحْوَالُهُمْ مُتَشَاكِلَةٌ مُتَلَاحِظَةٌ (tropical:) [Their states, or conditions, are similar; such as have mutual relation, or analogy]. (TA.)

خذل

1 خَذَلَهُ, (S, Msb, K,) and خَذَلَ عَنْهُ, (Msb, K,) aor. ـُ (JK, Msb,) inf. n. خِذْلَانٌ (JK, S, K) and خَذْلٌ, (JK, Msb, * K,) or ↓ خِذْلَانٌ is a simple subst.; (Msb;) and ↓ اخذلهُ; (TA;) He abstained from, or neglected, aiding him, or assisting him; (JK, * S, Msb, K;) and held back from him: (Msb:) and خَذَلَهُ he left, forsook, or deserted, him: (MA:) and, accord. to Az, خَذَلَ عَنْهُ, aor. ـُ inf. n. خُذُولٌ, he left him, and held back from going with him. (T in art. تلو.) And ↓ خِذْلَانٌ signifies God's failing to preserve a man; accord. to Az, from an evil action; so that he falls into it. (TA.) It is said in the Kur [iii. 154], وَ إِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِى يَنْصُرُكُمْ مِنْ بَعْدِهِ [But if He fail to aid you, or to preserve you, then who is he that will aid you after Him?]: here 'Obeyd Ibn-'Omeyr read ↓ يُخْدِلْكُمْ, with damm to the ى and kesr to the ذ. (TA.) b2: And خَذَلَ He (a gazelle) held back from going with the herd; or remained behind the herd. (As, S.) And خَذَلَتْ She (a gazelle, &c., K, as, for instance, a [wild] cow, TA) held back from going with her female companions, and remained alone: or held back, or remained behind, not overtaking [the others]: (K:) or you say, of a female gazelle, and of a [wild] cow, تَخْذُلُ صَوَاحِبَاتِهَا She holds back from going with her female companions, or remains behind them, with her young one, in the place of pasturage: or remains alone with him; as A'Obeyd says, on the authority of As. (T, TA.) And خَذَلَتْ She (a wild animal, S, O, or a gazelle, K) remained attending to her young one [when the rest of the herd had gone]; (S, O, K;) said by some to be inverted [as to the meaning], because she is [not the one that leaves, but] the one that is left; (S;) as also ↓ تخاذلت, (S, K,) and ↓ اخذلت. (K.) b3: A poet says, (namely, 'Adee Ibn-Zeyd, TA,) describing a horse, فَهْوَ كَالدَّلْوِ بِكَفِّ المُسْتَقِى

خَذَلَتْ عَنْهُ العَرَاقِى فَانْجَذَمْ meaning [And he is, or was, like the bucket in the hand of the drawer of water,] of which the cross pieces of wood have become separated from it [so that it has become severed from the wellrope]. (S.) 2 خذّلهُ, inf. n. تَخْــذِيلٌ, He incited him, or induced him, to abstain from, or to neglect, aiding him, or assisting him; and hindered him, withheld him, or prevented him, from aiding his companion, or assisting him. (T, TA.) And خذّل عَنْهُ أَصْحَابَهُ, inf. n. as above, He incited, or induced, his companions to abstain from, or to neglect, aiding him, or assisting him. (S.) b2: He induced him to be cowardly and weak-hearted, and to abstain from fighting. (Msb.) 4 أَخْذَلَ see 1, in three places. b2: Also اخذل, (K,) or اخذل أُمَّهُ, (T, TA,) said of the young one of a wild animal, (K,) or of the young one of a gazelle or [wild] cow, (T,) means وَجَدَ أُمَّهُ تَخْذُلُهُ (K, TA) [which may be rendered He found his mother to hold back from him; or to leave him, and hold back from going with him: or it means] he found his mother to hold back from going with her female companions, or to remain behind them, with him; or to remain alone with him. (T.) 6 تخاذلوا They abstained from, or neglected, aiding, or assisting, one another: (S:) i. q. تدابروا [which has the foregoing signification accord. to the TA, but properly means they turned their backs, one upon another]: (K:) they left, forsook, or deserted, one another in trouble. (MA.) [And, accord. to Freytag's Lex., They fled from fight, or battle.] b2: تخاذلت رِجْلَاهُ (said of an old man, TA) His legs became weak (S, K, TA) in consequence of some evil affection. (TA.) b3: And تخاذل He was, or became, behind. (KL.) b4: See also 1.7 إِنْخَذَلَ [انخذلوا, accord. to Freytag's Lex., They were destitute of aid, or assistance: they fled.]

خُذَلَةٌ A man constantly abstaining from, or neglecting, the rendering of aid, or assistance. (IAar, S, K. * [In the K, this is not distinguished from خَاذِلٌ in the first of the senses assigned to this latter below. See also خَذُولٌ.]) خِذْلَانٌ: see 1, in two places.

خَذُولٌ One who often abstains from, or neglects, the rendering of aid, or assistance: so in the Kur xxv. 31, applied to the Devil; (TA;) because he forsakes the unbeliever, and declares himself to be clear of him, on the occasion of trial, or affliction. (Jel.) b2: See also خَاذِلٌ. b3: Also A mare that, when suffering from the pain of parturition, moves not from her place. (ISd, K.) b4: خَذُولُ الرِّجْلِ A man whose leg aids him not, in consequence of weakness, (S, * TA,) or of some evil affection, or of intoxication. (TA.) خَاذِلٌ Abstaining from, or neglecting, the rendering of aid, or assistance. (S, K.) b2: And Any one leaving, forsaking, or deserting. (TA.) b3: Also, and ↓ خَذُولٌ, (T, K,) A female gazelle, and a [wild] cow, holding back from going with her female companions, or remaining behind them, with her young one, in the place of pasturage: or remaining alone with him: (T:) or a female gazelle, &c., (K,) as, for instance, a [wild] cow, (TA,) holding back from going with her female companions, and remaining alone: or holding back, or remaining behind, not overtaking [the others]: (K:) or the latter signifies a female gazelle that has left, forsaken, or deserted, her young ones. (EM p. 60.) b4: And the former, A female gazelle remaining attending to her young one; as also ↓ مُخْذِلٌ. (K. [See 1.]) b5: Also Routed, defeated, or put to flight. (IAar, K.) مُخْذِلٌ: see the next preceding paragraph.

مَخْذُولٌ Having no aider, or assister. (Jel in xvii. 23.)

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.)

عصب

1 عَصَبَ, aor. ـِ (K,) inf. n. عَصْبٌ, (S, A, Mgh, O, K,) He twisted [a thing], or wound [it] round: (A, K, TA:) this is the primary signification: (TA:) and he folded [it]; (A, K;) or he folded [it] tightly: (S, O, TA:) and he bound [it], or tied [it]: (A, Mgh, K, TA:) عَصْبٌ denotes the binding, or tying, a thing with another thing, lengthwise, or [more commonly] around. (O.) See also 2, first sentence. [And see مَعْصُوبٌ.] b2: He twisted, or spun, thread. (K, * TA.) And He put together thread, and bound it, previously to dyeing it. (TA.) b3: عَصَبَ الكَبْشَ, (S, O, Msb, K, *] aor. as above, (K,) and so the inf. n., (S, Msb, K,) He bound, or tied, (tightly, TA) the testicles of the ram, in order that they might fall, without his extracting them: (S, O, Msb, K:) and in like manner one says of a goat, (K,) and of other beasts. (TA.) b4: عَصَبَ النَّاقَةَ, (O, Msb, K, *) aor. as above, (K,) and so the inf. n., (Msb, K, TA,) and عِصَابٌ also; (TA;) and ↓ اعتصبها; (O, K;) He bound the thighs of the she-camel, (Msb, K, TA,) or the lower parts of her nostrils, (TA,) with a cord, (Msb, TA,) in order that she might yield her milk copiously: (Msb, K, TA:) and (O) عَصَبَ فَخِذَ النَّاقَةِ [He bound the thigh of the she-camel] for that purpose. (S, O.) [See عَصُوبٌ.] Hence one says, أَعْطَى عَلَى العَصْبِ (tropical:) He gave by means of force. (TA.) And مِثْلِى لَا يَدِرُّ بِالعِصَابِ (assumed tropical:) Such a one as I am will not give by means of force. (A, TA.) b5: عَصَبَتْ فَرْجَهَا She (a woman) bound her vulva with a bandage. (Msb.) b6: عَصَبَ الشَّجَرَةَ, (S, O, K,) aor. ـِ inf. n. عَصْبٌ, (K,) He drew together the branches of the tree (S, O, K, TA) that were straggling, (K, TA,) by means of a rope, (TA,) and then beat it, (S, O, K, TA,) in order that its leaves might fall. (S, O, TA.) [Golius assigns this signification also to عَصَّبَ, as on the authority of the S, in which I do not find it.] El-Hajjáj said, (S, TA,) when preaching to the people at El-Koofeh, (TA,) لَأَعْصِبَنَّكُمْ عَصْبَ السَّلَمِ (S) or السَّلَمَةِ (TA) [I will assuredly draw you together and beat you as one does the selem or the selemeh]. The سَلَمَة is a tree of the kind called عِضَاه, having thorns, and its leaves are the قَرَظ with which hides are tanned: [but see قَرَظٌ:] the removal of the leaves with the hand being difficult on account of the many thorns, its branches are drawn together and bound tightly with a rope; then the beater pulls them towards him, and beats them with his staff; whereupon the leaves become scattered for the cattle and for him who desires to gather them. (TA.) Or this is done, (S, O, TA,) accord. to A 'Obeyd, (S, O,) only (TA) when they desire to cut down the selemeh, that they may get at the stock. (S, O, TA.) [Hence,] one says, فُلَانٌ لَا تُعْصَبُ سَلَمَاتُهُ [Such a one will not have his selemehs bound round with a rope, and beaten]: a prov., applied to a strong, mighty man, not to be subdued nor abased. (A, * TA.) And one says also of winds, تَعْصِبُ الشَّجَرَ عِنْدَ دُرُوجِهَا فِيهِ (assumed tropical:) [They compress the branches of the trees, as though they bound them round, in their passage among them]: and such winds are termed ↓ عَصَائِبُ. (O.) And عَصَبَ القَوْمَ, aor. ـِ inf. n. عَصْبٌ, (assumed tropical:) It (an affair, or event,) drew the people together, and became severe to them. (Az, TA.) b7: عَصَبَ صَدْعَ الزُجَاجَةِ بِضَبَّةٍ مِنْ فِضَّةٍ He (a smith) repaired the crack of the glass vessel by putting round it a band of silver. (O, TA.) b8: عَصَبَ بِرَأْسِ قَوْمِهِ العَارَ (assumed tropical:) He made disgrace to befall his people [as though he bound it upon the head of their chief or upon the head of each of them]. (O.) It is related in a trad. respecting the battle of Bedr, that 'Otbeh the son of Rabee'ah said, اِرْجِعُوا وَلَا تُقَاتِلُوا وَاعْصِبُوهَا بِرَأْسِى (assumed tropical:) [Return ye, and fight not; and bind it upon my head]; meaning attach and attribute to me the disgrace that will befall you for relinquishing the battle and inclining to peace. (IAth, TA.) And it is said in another trad., قُومُوا بِمَا عَصَبَكُمْ بِهِ (assumed tropical:) Fulfil ye the obligations with which He (meaning God) has bound you; or which He has imposed upon you and attached to you; by his commands and prohibitions. (TA.) b9: عَصَبَ الشَّىْءَ and عَلَى

الشَّىْءِ, aor. ـِ inf. n. عَصْبٌ and عِصَابٌ, He grasped the thing with his hand. (K, * TA.) A poet, cited by IAar, says, وَكُنَّا يَا قُرَيْشُ إِذَا عَصَبْنَا يَجِىْءُ عِصَابُنَا بِدَمٍ عَبِيطِ [And we were, O Kureysh, when we grasped our opponents, such that our grasping brought fresh blood]; عِصَابُنَا meaning our grasping those whom we opposed with the swords. (TA.) b10: and عَصَبَ, aor. ـِ inf. n. عَصْبٌ, He clung, or kept, to a thing. (K.) One says, عَصَبَ المَآءَ He kept to, or by, the water. (IAar, TA.) And عَصَبَ الرَّجُلُ بَيْتَهُ The man remained, or stayed, in his house, or tent, not quitting it. (O, TA.) b11: And He went round, encompassed, or surrounded, a thing. (K.) It is said in a trad., of the angel Gabriel, on the day of Bedr, قَدْ عَصَبَ رَأْسَهُ الغُبَارُ The dust had overspread, [or surrounded,] and clung to, his head: or, as some relate it, قَدْ عَصَمَ ثَنِيَّتَيْهِ الغُبَارُ; and if this be not a mistake, the latter verb is syn. with the former: ب and م being often interchangeable: (L, TA:) the latter phrase means, as also with عَصَبَ, the dust had stuck to his two central incisors. (TA in art. عصم.) And Ibn Ahmar says, إِذْ عَصَبَ النَّاسَ شَمَالٌ وَقُرٌ [وَقُرْ being for وَقُرٌّ] i. e. When north wind and cold environ me. (L, TA.) And one says also, عَصَبَ الغُبَارُ بِالجَبَلِ The dust encompassed, or surrounded, the mountain. (L, TA.) And عَصَبُوا بِهِ They encompassed, or surrounded, him: (S, A, Mgh, O, TA:) and they encompassed, or surrounded, him, looking at him: (S, O:) and, (Msb, K,) as also عَصِبُوا, (K,) aor. of the former عَصِبَ, (Msb, K,) and inf. n. عَصْبٌ, (Msb,) and aor. of the latter عَصَبَ, (K,) they assembled around him (Msb, K) for fight or defence. (Msb. For another explanation of عَصَبَ and عَصِبَ, see 12.) And عَصَبَ القَوْمُ بِالنَّسَبِ i. q. أَحَاطُوا بِهِ [app. meaning The people, or party, included, or comprehended, the relations, or kinsmen; for النَّسَبُ is often used for ذَوُو النَّسَبِ]. (Msb.) and عَصَبَتِ الإِبِلُ بِالمَآءِ The camels surrounded, or encircled, the water. (S, O.) b12: عَصَبَ الرِّيقُ بِفِيهِ, (S, O, K, * TA,) aor. ـِ inf. n. عَصْبٌ; (K, TA;) and عَصِبَ, aor. ـَ (TA;) The saliva became dry in his mouth. (S, O, K, * TA.) And عَصَبَ الرِّيقُ فَاهُ (S, O, TA) The saliva by its drying made his mouth dry: and the saliva adhered to his mouth. (TA.) Aboo-Mohammad El-Fak'asee says, يَعْصِبُ فَاهُ الرِّيقُ أَىَّ عَصْبِ عَصْبَ الجُبَابِ بِشَفَاهِ الوَطْبِ

[The saliva makes his mouth dry, with what a drying ! as the drying of the spume of camels' milk on the lips of the skin]. (S, O.) and عَصَبَ فُوهُ, aor. ـِ inf. n. عَصْبٌ, His mouth, with his saliva, became dry. (O.) And عَصَبَ الفَمُ, (K, * TA,) aor. ـِ inf. n. عَصْبٌ and عُصُوبٌ, meaning [The mouth, or teeth, (the latter accord. to the explanation in the K,)] became foul, or dirty, from dust and the like, (K, TA,) as from vehement thirst, or fear. (TA.) b13: عَصَبَ, aor. ـِ inf. n. عُصُوبٌ, He was, or became, [hungry; or] very hungry; or his bowels were almost dried up with hunger: because it is said of the practice of a hungry man's binding round his belly, as expl. voce مَعْصُوبٌ [q. v.]. (TA.) b14: عَصَبَ الأُفُقُ The horizon became red. (S, O. [In Freytag's Lex. عَصِبَ, as from the K, in which I do not find it. See عَصْبٌ.]) A2: عَصِبَ, (S, O, K,) with kesr, (S, O,) like فَرِحَ, (K,) said of flesh, or flesh-meat, It had many عَصَبَ [i. e. sinews, or tendons]. (S, O, K.) b2: And عَصِبَ, aor. ـَ inf. n. عَصْبٌ, [so in the TA, and so in a verse there cited, not عَصَبٌ,] He was, or became, firm and compact in flesh. (TA.) b3: [Other meanings of this verb have been mentioned above.]2 عصّب, (S, A, O, &c.,) inf. n. تَعْصِيبٌ, (S, A, O,) [He bound, or wound round, a thing with several circumvolutions:] he bound [or wound round] a man's head with a turban, fillet, bandage, or the like; (S, * O, * Msb, K, * TA;) as also ↓ عَصَبَ, inf. n. عَصْبٌ: (MA:) and he bound a broken limb, or a wound, with a piece of rag or a bandage. (L, TA.) He turbaned a man; attired him with a turban. (A, TA.) b2: Hence, (A, O,) تَعْصِيبٌ signifies (tropical:) [The crowning a man: (see the pass. part. n.:)] the making a man a chief: (A, O, K, TA:) for turbans are the crowns of the Arabs: (O:) when a man's people made him a chief, they bound his head with a turban: (A, TA:) as kings wore crowns, so the chiefs of the Arabs wore red turbans: (L, TA:) there were brought to the desert, from Haráh (هَرَاة), red turbans, which the nobles among the Arabs wore. (Az, TA.) b3: [Hence also,] عصّبهُ بِالسَّيْفِ i. q. عَمَّمَهُ بِهِ (assumed tropical:) [He cut, or wounded, him in the place of the turban, with the sword]. (A, TA.) b4: And عصّبهُ, inf. n. as above, He, or it, [caused him to bind his waist by reason of hunger: (see the pass. part. n.:) and hence,] made him to hunger: (K:) and عَصَّبَتْهُمُ السِّنُونَ The years of drought, or sterility, made them to hunger: (TA:) or عصّبتهُ السِّنُونَ The years of drought, or sterility, ate up his property, or cattle. (A 'Obeyd, S, O.) And It [i. e. drought or the like] destroyed him: (K:) and عصّب الدَّهْرُ مَالَهُ Adverse fortune destroyed his cattle, or camels &c. (TA.) b5: And He called him مُعَصَّب [meaning poor]: so says IAar; and he cites as an ex., يُدْعَى المُعَصَّبَ مَنْ قَلَّتْ حَلُوبَتُهُ وَهَلْ يُعَصَّبُ مَاضِى الهَمِّ مِقْدَامُ [He is called the poor, whose milch-cattle have become few: but should one whose purpose is effectual, one of great boldness, be called poor?]. (TA.) b6: الذَّكَرُ يُعَصِّبُ الأُنْثَى means The male makes the female to be such as is termed عَصَبَةٌ [by his being consociated with her as such]. (Mgh.) 4 أَعْصَبَ see 12. b2: [Golius explains this v. as meaning “ Firmiter religavit: ” or, as a trans. v. governing an accus., “constringi jussit: ” as on the authority of the S, in which I do not find it in any sense.]5 تعصّب i. q. شَدَّ العِصَابَةَ [i. e. He bound the turban, or fillet, round his (own) head; a meaning well known, whence that explained in the next sentence: (see also 8:) and he bound a bandage of some kind round his (own) body, by reason of hunger: see مُعَصَّبٌ]. (S, O, Msb, * K.) b2: And (assumed tropical:) He was made a chief; quasi-pass. of 2 [q. v.]. (L, TA.) b3: And it has also another signification, from العَصَبِيَّة; (S, O;) [i. e.] it signifies also أَتَى بِالعَصَبِيَّةِ; (K, TA;) which means [He aided his people, or party, against hostile conduct: or he was angry, or zealous, for the sake of his party, and defended them: (see عَصَبِىٌّ and عَصَبِيَّةٌ:) or] he invited, or summoned, others to the aid of his party, and to combine, or league, with them against those who acted towards them with hostility, whether they were wrongdoers or wronged. (TA.) And you say, تَعَصَّبُوا عَلَيْهِمْ They leagued, or collected themselves, together against them: and تَعَصَّبْنَا لَهُ, and مَعَهُ, We [leagued together for him, and with him, and] defended him. (TA.) [See also De Sacy's Chrest. Ar., see. ed., i. 445-6; where it is shown that التَّعَصُّبُ in religion means The being zealous, or a zealot: and see Har pp.423 and 573.] b4: And تعصّب بِالشَّىْءِ He was, or became, content with the thing; as also ↓ اعتصب.

بِهِ. (K.) 7 انعصب i. q. اِشْتَدَّ [app. meaning, as seems to be indicated by the context (both before and after) in the S, It was, or became, hard, firm, or strong]. (S, O, K.) 8 اعتصب بِالعِمَامَةِ [He attired himself, or surrounded his head, with the turban], and بِالتَّاجِ [with the crown]. (S, O.) And اعتصب التَّاجَ عَلَى

رَأْسِهِ He encircled his [own] head with the crown. (Az, TA.) b2: اعتصب النَّاقَةَ: see 1, in the middle of the first quarter. b3: اعتصبوا They became formed, or collected, into companies such as those whereof one is called عُصْبَة: (K:) or, into one of such companies. (M, L, TA.) [See also 12.] b4: اعتصب بِهِ: see 5, last sentence.12 اِعْصَوْصَبَ القَوْمُ The people, or party, collected themselves together: (TA:) or did so, and became companies such as are called عَصَائِب, (S, O, TA,) and became one of such companies: [see also 8; and see عُصْبَةٌ:] and in like manner, [did so, and] strove, or exerted themselves, in journeying, or pace. (TA.) And اعصوصبت الإِبِلُ The camels strove, or exerted themselves, in journeying, or pace; as also ↓ اعصبت: and collected themselves together; (K;) [and] so ↓ عَصَبَت and ↓ عَصِبَت: (Fr, S, O:) or collected themselves together so as to become one عِصَابَة, and strove, or exerted themselves, in journeying, or pace. (TA.) b2: اعصوصب is also said of a day, [app. in relation to heat,] meaning It was, or became, vehement, or severe: (S, O:) and of evil, meaning it was, or became, vehement, or severe, (K, TA,) and concentrated. (TA.) عَصْبٌ: see عِصَابَةٌ, in two places. b2: And see also عُصْبٌ. b3: Also A particular sort of the garments called بُرُود, (S, A, Mgh, O, K,) of the fabric of El-Yemen; (S, Mgh, O;) a بُرْد of which the yarn is dyed, and then woven; (Msb;) or of which the yarn is put together and bound, then dyed, and then woven; (A, Mgh, TA; *) not of the sort called بُرُودُ الرَّقْمِ: (TA:) it has no pl., (Nh, Msb, TA,) nor dual: (Msb:) you say بُرْدُ عَصْبٍ (Nh, Mgh, TA) and بُرُودُ عَصْبٍ (Nh, Mgh, Msb, TA) and يُرْدَا عَصْبٍ, (Msb,) and also يُرْدٌ عَصْبٌ and بُرُودٌ عَصْبٌ, (Nh, TA,) and ثَوْبٌ, عَصْبٌ, (Msb,) and أَرْدِيَةُ العَصْبِ; (A, TA;) and sometimes they say عَصْبٌ alone, the بُرْد being known by this name: (TA:) or garments of the kind called بُرُود, of the fabric of El-Yemen, the yarn of which is put together and bound, and then dyed, and woven, so that they become partycoloured, because what has been bound thereof remains white, the dye not having taken it; and such garments a woman in the period termed عِدَّة [q. v.] is allowed to wear, but not garments that are [wholly] dyed: or striped garments of the kind called بُرُود: and what is forbidden in that case is a garment that has been dyed after it has been woven; or what are forbidden are the عَصْب of El-Yemen, which are said to have been dyed with urine; so in the L &c.: (TA:) or, accord. to Sub, garments of the kind called بُرُود of the fabric of El-Yemen; so called because they are dyed with عَصْب, which grows only in El-Yemen; [he says that العَصْبُ is a certain dyed that does not grow but in El-Yemen; (Msb;)] but in this he opposes the generality of authorities; for they agree in stating that the garments in question are thus called from العَصْبُ, “the act of binding,” because the yarn is bound in order that the dye may not pervade the whole of the بُرْد. (MF, TA.) b4: Hence, (assumed tropical:) Clouds like such as are termed لَطْخ [q. v.]: (S, O:) or red clouds or mist (K, TA) seen in the western horizon (TA) in a time of drought, or sterility; as also ↓ عِصَابَةٌ, (K, TA,) pl. عَصَائِبُ. (TA.) A2: In a trad., mention occurs of a necklace made of عَصْب: ElKhattábee says, if it do not mean the garments of El-Yemen, I know not what it is; yet I see not how a necklace can be made of these: Aboo-Moosà thinks it may be عَصَب, meaning the tendons of joints, as they may have taken the tendons of certain clean animals, and cut them in pieces, and made them like beads, and, when dry, made neck laces of them; but he adds his having been told by some of the people of El-Yemen that عَصْبٌ is the name of A certain beast of the sea, or of the great river, called also فَرَسُ فِرْعَوْنَ [i. e. Pharaoh's horse, perhaps meaning the hippopotamus], of which [meaning of the teeth or bones of which] beads and other things, as the handles of knives &c., are made, and which is white. (L, TA.) A3: And Saliva that sticks and dries in the mouth: whence the saying, لَفَظَ فُلَانٌ عَصْبَهُ, meaning (assumed tropical:) Such a one died. (T and TA in art. لفظ.) A4: And A light, or an active, and sharp-headed, boy, or young man; (IAar, TA;) [and] so عَضْبٌ. (IAar, TA in art. عضب.) عُصْبٌ and ↓ عَصْبٌ and ↓ عَصَبٌ (K, TA) Certain trees that twine round other trees, having weak leaves; (TA;) the kind of tree called لَبْلَاب [dolichos lablab of Linn.]; (K;) said by Sh to be a kind of plant that twines round trees, i. q. لَبْلَابٌ: [coll. gen. ns.:] the ns. un. are عُصْبَةٌ and عَصْبَةٌ and عَصَبَةٌ: (TA:) accord. to Abu-lJarráh, (O, TA,) عَصْبَةٌ signifies a certain thing [app. meaning plant] that twines about a قَنَادَة [or tragacanth], (O, K, TA,) thus, correctly, in many copies of the K, but in some فَتَاة, and in some قَنَاة, both of which are wrong, though some assert the latter to be correct, (TA,) not to be pulled off from it but with an effort: (O, K, TA:) [see عِطْفَةٌ:] one says of a man strong in struggling for the mastery, قَتَادَةٌ لُوِيَتْ بِعُصْبَةٍ (assumed tropical:) [A tragacanth twined about by a lebláb; the strong man being app. likened to a tragacanth, and his antagonist to a lebláb]: (TA:) and in a trad. of Ez-Zubeyr Ibn-El-'Owwám, he is related to have said, عَلِقْتُهُمْ إِنِّى خُلِقْتُ عُصْبَهْ قَتَادَةً تَعَلَّقَتْ بِنُشْبَهْ (O, TA:) he puts عصبه for علقه, [evidently, I think, a mistranscription for عَلِقًا, (see نُشْبَةٌ, in its proper art., for a confirmation,)] the meaning being خلقت علقة لخصومى [in which for علقة I read عَلِقًا]; then he likens himself to a tragacanth in respect of his excessive tenaciousness; for بنشبه means “ by the help of a thing of great tenaciousness: ” [or نشبه may be here an inf. n., i. e. of نَشِبَ: the meaning of the verse may therefore be, I clung to them: verily I have been created a grasper, and a tragacanth that has clung by means of a strong holdfast, or that has clung with great tenaciousness:] (TA:) Sh explains عُصْبَة (O, TA) with damm on the authority of Ed-Deenawaree [i. e. AHn], and عَصْبَة with fet-h on the authority of AA, (O,) as meaning a certain plant that twines about a tree, and is called لَبْلَاب; and نُشْبَة as meaning a man who, when he sports with a thing (عَبِثَ بِشَىْءٍ [but probably the right reading is شَبِثَ بشىء or تَشَبَّثَ i. e. clings to a thing]), hardly, or never, quits it. (O, TA.) عَصَبٌ [The sinews, or tendons; though the following explanation seems rather to denote the ligaments;] the أَطْنَاب of the joints, (S, O, Msb, K, TA,) which connect and bind together the structure thereof, in man and in others, such as the ox-kind, and sheep or goats, and gazelles, and ostriches; so says AHn; (TA;) i. q. عَقَبٌ: (S and K &c. in art. عقب:) or such as are yellow of the اطناب (Mgh, Msb) of the joints; the عَقَب being the white: (Mgh:) [it is also used as meaning ligaments: (see an ex. of its n. un. in an explanation of الصَّدَفَتَانِ, voce صَدَفٌ:) and sometimes it means nerves: (see a usage of its pl. voce صَرْعٌ:) it is a coll. gen. n.:] the n. un. is with ة: (S, O, TA:) and the pl. is أَعْصَابٌ. (S, Mgh, O, Msb.) b2: And (assumed tropical:) The best (in a pl. sense) of a people or party. (K.) b3: See also عُصْبٌ.

عَصِبٌ Flesh, or flesh-meat, having many عَصَب [i. e. sinews, or tendons]. (TA.) عَصْبَةٌ n. un. of عَصْبٌ as syn. with عُصْبٌ [q. v.]. (TA.) عُصْبَةٌ n. un. of عُصْبٌ [q. v.]. (TA.) b2: and A party, or company, of men (Az, S, O, Msb) who league together to defend one another; (O; [See also عَصَبَةٌ;]) in number from ten to forty; (Az, S, O, Msb;) or, about ten: (IF, Msb:) or accord. to Akh, a company [of men]; as also ↓ عِصَابَةٌ; having no sing.: (O:) or ↓ the latter, (S, O, Msb,) or each, (K,) signifies a company, or an assemblage, of men, and of horses, (S, O, Msb, K,) or of horses with their riders, (TA,) and of birds, (S, O, Msb, K,) and of other things, (TA,) in number from ten to forty, (K, TA,) or the former from three to ten, or consisting of forty, or of seventy, but said to be originally applied to an unlimited number: its pl. is عُصَبٌ: (IAth, Msb, TA:) and the pl. of ↓ عِصَابَةٌ is عَصَائِبُ. (S, O, Msb, TA.) It is said in a trad. of 'Alee that the أَبْدَال are in Syria; and the نُجَبَآء, in Egypt; and the ↓ عَصَائِب, in El-'Irák; meaning, by the last, Companies assembled for wars: or a company of devotees, because coupled with the ابدال and the نجباء. (TA.) عِصْبَةٌ A mode, or manner, of binding, or winding round, one's head with a turban or the like. (L, TA.) عَصَبَةٌ n. un. of عَصَبٌ. (S, &c. [See the latter word in the paragraph headed by it and also voce عُصْبٌ.]) b2: Also A man's people, or party, who league together for his defence: (K, TA: [see also عُصْبَةٌ:]) thus accord. to the leading lexicologists. (TA.) b3: And The heirs of a man who has left neither parent nor offspring: and [particularly], with respect to the [portions of inheritances termed] فَرَائِض [pl. of فَرِيضَةٌ q. v.], all such as have not a فَرِيضَة named, and who receive if there remain anything after [the distribution of] the فَرَائِض: (K, TA:) thus accord. to those who treat of the فرائض, and accord. to the [other] lawyers: (TA:) or the relations by the side of the males: this is the meaning of what is said by the leading lexicologists: (Msb:) or, as is said by Az, a man's heirs consisting of male relations: (Msb, TA:) or his sons, and relations on the father's side: (S:) so called because they encompass him; the father being a طَرَف [i. e. an extremity in the right line], and so the son, and the paternal uncle being a جَانِب [i. e. a collateral relation], and so the brother: (Az, S, TA:) or a man's relations on the father's side; (Mgh, TA;) because they encompass him and he is strengthened by them: (TA:) afterwards it became applied to a single person as well as to a pl. number, and both a male and a female: (Mgh:) or the lawyers apply it to a single person when there is no other than he, because he stands in the place of the collective number in receiving the whole of the property; and in the language of the law it is applied to a female in certain cases relating to emancipation and inheritances, but not otherwise either in the proper language or in the language of the law: (Msb:) and ↓ عُصُوبَةٌ is used as its inf. n. [meaning the state of being persons, or a person, to whom the term عَصَبَةٌ is applied]: (Mgh:) it is said [by Az] in the T, “I have not heard any sing. of عَصَبَةٌ: accord. to analogy it should be عَاصِبٌ, like as طَالِبٌ is sing. of طَلَبَةٌ: ” (TA: [and the like is also said in the Mgh: in the Msb it is said that عَصَبَةٌ is pl. of عَاصِبٌ, like as كَفَرَةٌ is pl. of كَافِرٌ:]) the pl. is عَصَبَاتٌ. (Az, S, TA.) عَصَبِىٌّ One who aids his people, or party, against hostile conduct: or who is angry [or zealous] for the sake of his party, and defends them: [or one who invites others to the aid of his party, or to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or one who leagues with others: or one who defends others: or a partisan; a person of party-spirit; or one zealous in the cause of a party: (see 5, and see the paragraph next following this:)] occurring in a trad. (TA.) عَصَبِيَّةٌ [The quality of him who is termed عَصَبِىٌّ: i. e., of him who aids his people, or party, against hostile conduct: or of him who is angry, or zealous, for the sake of his party, and defends them: or of him who invites others to the aid of his party, and to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or of him who leagues with others: or of him who defends others: or partisanship; party-spirit; or zeal in the cause of a party: or (as expl. by De Sacy, Chrest. Ar., sec. ed., i. 411,) a strong attachment, which holds several persons closely united by the same interest or the same opinion: see 5, and see the paragraph next preceding this]. (S, K, TA.) عِصَابٌ A cord with which the thigh of a she-camel is bound in order that she may yield her milk copiously. (S.) b2: See also عِصَابَةٌ, in two places.

عَصُوبٌ A she-camel that will not yield her milk copiously unless her thigh, (S, O,) or thighs, (A, K,) be bound with a cord: (S, A, O, K:) or unless the lower parts of her nostrils be bound with a cord, and she be then urged to rise, and not loosed until she is milked. (Az, TA.) b2: And A woman having little flesh in her posteriors and thighs: or light in the hips, or haunches. (Kr, K.) عَصِيبٌ Lights [of an animal] bound round with guts, and then roasted, or broiled: (S, O, K:) pl. [of pauc.] أَعْصِبَةٌ (K) and [of mult.] عُصُبٌ. (S, O, K.) And Such as are twisted, of the guts of a sheep or goat. (TA.) And its pl. عُصُبٌ, Guts of a sheep or goat, folded, and put together, and then put into one of the winding guts of the belly. (L, TA.) A2: Also, and ↓ عَصَبْصَبٌ A vehement, or severe, day: (Fr, S, O, K:) or a vehemently-hot day: (Fr, K:) and the former is in like manner applied to a night (لَيْلَة), without ة: (TA:) and ↓ the latter signifies also a cold, and very cloudy, day, in which nothing is seen of the sky. (Abu-l- 'Alà, L, TA.) عِصَابَةٌ A thing with which another thing is bound, or wound round; as also ↓ عِصَابٌ (K, TA) and ↓ عَصْبٌ: (L, TA:) or a thing with which the head is bound, or wound round: (S, A, Mgh, O, TA;) and ↓ عِصَابٌ signifies a thing with which a thing other than the head is bound, or wound round; (A, TA;) anything, such as a piece of rag, or a fillet, or bandage, with which a broken limb, or a wound, is bound, is termed thus, i. e. عِصَابٌ: (L, TA:) and عِصَابَةٌ signifies also a turban; syn. عِمَامَةٌ: (A, Mgh, Msb, K, TA:) or this [in the TA by mistake written عمامة] signifies a small thing that serves as a covering for the head, [such as a kerchief or a fillet,] being wound round it; and what is larger is termed عِمَامَةٌ: ('Ináyeh of Esh-Shiháb, MF, TA:) or whatever is bound, or wound, round the head, whether it be a turban or a kerchief or a piece of rag: (TA, from an explanation of a trad.:) and ↓ عَصْبٌ [likewise] signifies a turban, and anything with which the head is bound, or wound round: (S, O:) the pl. of عِصَابَةٌ is عَصَائِبُ. (Mgh, TA.) El-Farezdak says, وَرَكْبٌ كَأَنَّ الرِّيحَ تَطْلُبُ مِنْهُمُ لَهَا سَلَبًا مِنْ جَذْبِهَا بِالعَصَائِبِ [And a company of riders in such a state that it seemed as though the wind desired to take for itself spoil from them, by its dragging away the turbans]: he means that the wind untwisted their turbans by its violence, as though it despoiled them thereof. (TA.) b2: And [hence] (assumed tropical:) A crown. (A, TA.) b3: See also عَصْبٌ, latter half. b4: and see عُصْبَةٌ, in four places. b5: And for the pl. applied to winds, see 1, former half.

عُصُوبَةٌ: see عَصَبَةٌ, near the end.

عَصَبْصَبٌ: see عَصِيبٌ, in two places.

عَصَّابٌ A vender, or spinner, of thread, or yarn; syn. غَزَّالٌ. (AA, S, O.) فُوهُ عَاصِبٌ His mouth is dry from the drying up of the saliva: and رَجُلٌ عَاصِبٌ A man in whose mouth the saliva has dried up. (TA.) مُعَصَّبُ, (S, O, TA,) accord. to the author of the K ↓ مُعَصِّبٌ, like مَحَدِّثٌ, in all its senses there explained, but accord. to others like مُعَظَّمٌ, (TA,) One having his waist bound round in consequence of hunger; (S, O;) one who binds round his body (يَتَعَصَّبُ) with pieces of a garment or of cloth, by reason of hunger; (K, TA;) one who, in consequence of leanness occasioned by hunger, binds round his belly with a stone [placed under the bandage: see مَعْصُوبٌ]: (TA:) or, accord. to A 'Obeyd, one whose property, or cattle, years of drought, or sterility, have eaten up: (S, O:) [or] it signifies also a poor man. (K, TA.) b2: And Turbaned; attired with a turban; (O, L, TA;) [as also ↓ مُعْتَصِبٌ.] b3: And [hence] (assumed tropical:) A chief; (K;) one made a chief. (Az, L, TA. [See 2.]) b4: And [hence] (assumed tropical:) Crowned: (O:) or a crowned king; as also ↓ مُعْتَصِبٌ: (A, TA:) because the crown encircles the head like a turban. (Az, TA.) مُعَصِّبٌ: see the next preceding paragraph.

مَعْصُوبٌ [Twisted, or wound round: and folded, or folded tightly: and bound, or tied: see 1, first sentence. b2: And hence,] (assumed tropical:) Firm, or strong, in the compacture of the flesh. (S, O,) You say رَجُلٌ مَعْصُوبُ الخَلْقِ (assumed tropical:) [A man firm, or compact, in respect of make]; (S, A, O;) strongly, or firmly, knit, or compacted; not flabby in flesh. (TA.) And جَارِيَةٌ مَعْصُوبَةٌ, meaning حَسَنَةُ العَصْبِ i. e. مَجْدُولَةُ الخَلْقِ (assumed tropical:) [A girl, or young woman, goodly in respect of compacture; well compacted in respect of make]. (S, O.) b3: And (assumed tropical:) A slender, or an elegant, sword. (K.) b4: And (assumed tropical:) Hungry, having his belly bound round: (A:) or [simply] hungry; in the dial. of Hudheyl: (S, O:) or very hungry: (K:) or one whose bowels are almost dried up by hunger: an epithet said to be applied to a hungry man because he binds round his belly with a stone [within the bandage] on account of his hunger: it is said to have been the custom of any hungry man, among the Arabs, to bind his belly with a bandage, under which he sometimes put a stone. (TA.) b5: And (assumed tropical:) A letter (كِتَابٌ); thus called because bound round with a thread, or string: so in the saying, وَرَدَ عَلَىَّ مَعْصُوبٌ [A letter came to me]. (A, TA.) مُعْتَصِبٌ: see مُعَصَّبٌ, in two places.

رَجُلٌ يَعْصُوبٌ, A strong, or sturdy, man. (TA.)

عقب

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

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

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

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

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

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

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

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

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

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

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

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

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

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

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

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

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

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

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

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

عِقْبَانٌ: see عَقِبٌ, in two places.

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

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

عَقُوبٌ: see عَاقِبٌ, near the end.

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

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

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

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

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

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

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

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

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

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

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

مُعْتَقِبٌ: see عَقِيبٌ.

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

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

علج

1 عَلَجَهُ: see 3.

A2: عَلَجَتْ, (TA,) inf. n. عَلَجَانٌ, (O, K, TA,) She (a camel) was, or became, in a state of commotion. (O, * K, * TA.) A3: عَلِجَ, aor. ـَ inf. n. عَلَجٌ, He (a man) was, or became, strong, robust, or sturdy. (Msb.) 2 علّج الإِبِلَ He fed the camels with the fodder of the [shrub called] عَلَجَان. (TA.) 3 عالجهُ, inf. n. عِلَاجٌ (S, A, O, K) and مُعَالَجَةٌ, (S, O, K,) He laboured, exerted himself, strove, struggled, contended, or conflicted, with it, (namely, a thing, S, O,) to prevail, overcome, or gain the mastery or possession, or to effect an object; he worked, or laboured, at it, or upon it, to do, execute, perform, effect, or accomplish, it, or to manage, or treat, it; syn. زَاوَلَهُ; (S, A, O, K;) and مَارَسَهُ. (TA.) [And He exercised his skill upon it; worked, or wrought, it; worked it together; mingled, mixed up, or compounded, it, with some degree of labour; mashed it; kneaded it; manipulated it; brewed it; treated it with some admixture; dressed it, or prepared it for use; namely, some substance, composition, food, medicine, or the like.] مِنْ كَسْبِهِ وَعِلَاجِهِ is a phrase occurring in a trad., meaning From his gain, or earning, and his work, or labour. (L.) And one says, عالج الحَدِيدَ He worked, or wrought, iron. (L in art. حد, &c.) And عالج فُرُشًا وَوَسَائِدَ [He manufactured beds, or the like, and pillows]. (K in art. نجد.) And عالج الشَّرَابَ بِالنَّارِ [He brewed, or prepared with pains, the beverage, or wine, by means of fire; or boiled it well]. (K voce مُصَعَّدٌ.) And عالج السِّحْرَ [He wrought enchantment]. (K in art. تول.) and عَالَجْنَا غَيْبَ السَّمَآءِ [We laboured, or strove, after the secrets of heaven]. (K in art. لمس.) b2: Also He laboured, or strove, with him, to prevail, or overcome; syn. زَاوَلَهُ. (L.) One says, عَالَجَهُ

↓ فَعَلَجَهُ, (S, O, * L, K, *) [aor. of the latter عَلُجَ,] inf. n. عَلْجٌ, (S,) He laboured, or strove, with him, to prevail, or overcome, (L,) and he overcame him (S, O, L, K) in so doing; (O, K;) namely, another man. (S, O.) It is said in a trad., عَالَجْتُ امْرَأَةً فَأَصَبْتُ مِنْهَا [I strove with a woman, and obtained what I desired of her]. (L.) And لَمْ يُعَالِجْ, in another trad., is said to mean He did not strive, or contend, with the confusion of intel-lect [usually] attendant upon death, which would be an expiation for [some of] his sins: or he did not strive, or contend, with the severity of longcontinued sickness, nor suffer the perturbation [usually] attending death: or, as some relate it, the phrase is لَمْ يُعَالَجْ, meaning he was not tended, or treated medically, in his sickness. (L.) In another trad. occurs the saying, إِنِّى صَاحِبُ ظَهْرٍ

أُعَالِجُهُ, meaning Verily I am the owner of a camel for riding or carriage, which I ply, or work, (أُمَارِسُهُ,) and employ to carry for hire. (L.) And it is related in another trad. that 'Alee sent two men in a certain direction, and said, إِنَّكُمَا عِلْجَانِ فَعَالِجَا عَنْ دِينِكُمَا, meaning Verily ye are two strong, bulky men, therefore labour ye [in defence of your religion] in the affair to the performance of which I have called and incited you. (L.) b3: [And He plied it; i. e. kept it at work, or in action; namely, a thing. See an ex. voce دُلْبٌ.] b4: Also, (O, K,) inf. ns. as above, [but generally عِلَاجٌ,] (K,) He treated him (i. e. a person either sick or wounded, or a beast, O) medically, curatively, or therapeutically: (O, K:) he tended him, or took care of him, in his sickness: (L:) [he endeavoured to cure him (i. e. a sick person), or it (i. e. a diseased part of the body):] and عالجهُ مِنَ الدَّآءِ, inf. n. عِلَاجٌ, he treated him medically to cure him of the disease. (MA.) [and He dressed it, namely, a wound or the like.] and one says, عُولِجَتِ السِّبَاعُ بِأُخَذٍ, meaning The beasts, or birds, of prey were wrought upon, or operated on, by charms, so as to prevent their injuring cattle and the like. (L in art. عقد.) 5 تعلّج الرَّمْلُ, and ↓ اعتلج, The sand became collected together. (TA.) A2: ↓ مَا تَعَلَّجْتُ بِعَلُوجٍ and ما تَأَلَّكْتُ بِأَلُوكٍ signify the same, (O, K,) i. e. [I have not occupied myself in chewing with anything that is chewed; or] I have not tasted anything; and so مَا تَعَلَّكْتُ بِعَلُوكٍ. (O.) A3: تعلّجت الإِبِلُ The camels obtained, or took, of the [shrub called] عَلَجَان. (TA.) 6 تعالجوا They laboured, exerted themselves, strove, struggled, contended, or conflicted, one with another, to prevail, overcome, or gain the mastery or possession, or to effect an object; syn. تَزَاوَلُوا. (S and K in art. زول. [See also 8.]) One says, تَعَالَجَا الشَّرَّ بَيْنَهُمَا [They two laboured, or strove, each with the other, to do evil, or mischief]. (S in art. كوح.) 8 اعتلجوا They wrestled together, striving to throw one another down; and fought one another. (A, O, K.) And اعْتَلَجَتِ الوَحْشُ The wild animals contended in smiting one another, and strove, or struggled, together for the mastery. (TA.) [See also 6.] b2: [Hence,] اعتلجت الأَمْواجُ (S, A, O, K) (tropical:) The waves conflicted, or dashed together. (S, O, K.) b3: And اعتلج الهَمُّ فِى صَدْرِهِ (tropical:) Anxiety conflicted in his bosom. (TA.) b4: and اعتلجت الأَرْضُ (assumed tropical:) The land produced, or had, tall plants, or herbage. (S, O, K.) b5: See also 5.10 استعلج is said of a man's make [as meaning It was, or became, strong, or sturdy, and big, or bulky]: (A:) [or] it was, or became, thick, big, or coarse. (Kh, O.) And said of a man, His beard grew forth, (Az, L, Msb,) and he became thick, big, or coarse, and strong, or sturdy, and bulky in his body: and it is also said of a boy, or young man, meaning خَرَجَ وَجْهُهُ [for خَرَجَ نَبَاتُ وَجْهِهِ the hair of his face grew forth]. (L.) And said of the skin (S, O, K) of a man, (S, O,) It was, or became, thick, coarse, or rough. (S, O, K.) b2: It is also said of a lock (مِغْلَاق), [app. as meaning It required labour, exertion, or effort, to open it,] from العِلَاجُ. (O. [I suppose it to be like اِسْتَكَدَّ, from الكَدُّ; &c.]) عِلْجٌ A strong, or sturdy, man: (Msb:) or a strong, or sturdy, and thick, big, or coarse, man: (L:) or any man having a beard; (Az, L, Msb;) not applied to the beardless: (Az, Msb:) and any [man or beast] that is hardy, strong, or sturdy: (L:) and an ass, (S, K, TA,) in an absolute sense: (TA:) and, (K,) or as some say, (TA,) a fat and strong wild ass: (K, TA:) or a fat and thick, big, or coarse, wild ass: (O:) and a man, (S, A, O, L, K,) or a big, or bulky, man, (Mgh, Msb,) or a strong and big, or bulky, man, (TA,) of the unbelievers of the عَجَم [i. e. Persians or other foreigners], (S, A, Mgh, O, L, Msb, K, TA,) and of others; (L;) so called because of the thickness, bigness, or coarseness, of his make: (O:) or a strong and big, or bulky, unbeliever: (L:) or simply an unbeliever; (L, Msb;) thus accord. to some of the Arabs, in an absolute sense: (Msb:) fem. with ة: (L:) pl. [of pauc.]

أَعْلَاجٌ and [of mult.] عُلُوجٌ (S, O, Msb, K) and عِلَجَةٌ and [quasi-pl. n.] ↓ مَعْلُوجَآءُ, (S, O, K,) like مَشْيُوخَآءُ [q. v.], (TA,) and ↓ مَعْلُوجَى (O, L, CK) and ↓ مَعْلَجَةٌ. (Sb, R, TA.) El-Hasan applied the epithet عُلُوجٌ, contemptuously, to certain men who neglected the supererogatory prayers before daybreak, performing only [afterwards] the prescribed prayers. (Mgh.) b2: فُلَانٌ عِلْجُ مَالٍ is like إِزَآءُ مَالٍ [meaning Such a one is a manager, tender, or superintendent, or a good pastor, of cattle, or camels &c.]. (S, O, K.) b3: And عِلْجٌ signifies also A cake of bread: (Abu-l- 'Omeythil, TA:) or a cake of bread that is thick (O, K, TA) in the edges (O) or in the edge. (K, TA.) عَلَجٌ The small ones, or young ones, of palmtrees. (AHn, S, O, K.) b2: See also عَلَجَانٌ, in two places.

عَلِجٌ (S, O, K) and ↓ عُلَجٌ and ↓ عُلَّجٌ, (O, K,) applied to a man, Strong, or sturdy, (S, O, K.) in labouring, or striving, to prevail, (TA,) who throws down his antagonists much or often, (صِرِّيعٌ, [in the CK, erroneously, صَريعٌ,]) and who labours, or exerts himself, in performing, accomplishing, or managing, affairs: (O, K:) or ↓ عُلَّجٌ signifies a man strong, or sturdy, in fighting, and in contending like the ram. (L.) b2: and عَلِجَةٌ, applied to a she-camel, Strong, or sturdy: (O:) or, so applied, having much flesh: (TA:) pl. عَلِجَاتٌ. (O, TA.) عُلَجٌ and عُلَّجٌ: see عَلِجٌ; the latter in two places.

عَلْجَنٌ A she-camel compact and firm in flesh: (S, O, K:) or strong; (Az and TA in art. علجن;) as also ↓ عُلْجُونٌ: (K in that art.:) or thick, big, or coarse: (Aboo-Málik, TA in that art.:) [but] the ن is augmentative. (O.) b2: And A woman who cares not for what she does nor for what is said to her. (T, K; and S in art. علجن.) عُلْجَانٌ A collection of [thorny trees of the kind called] عِضَاه. (O, K.) عَلَجَانٌ (S, O, L, K) and ↓ عَلَجٌ (L, TA) A certain sort of plant; (S, O, K;) growing in the sand: n. un. with ة: (O:) AHn says, on the authority of certain of the Arabs of the desert, that it grows in the form of slender strings, intensely green, of a greenness like that of herbs, or leguminous plants, inclining to yellowness, bare, having no leaves: (O:) he says [also] that the عَلَج [or عَلَجَان, as will be shown by what follows,] is, with the people of Nejd, a sort of trees [or shrubs] having no leaves, consisting only of bare strings, of a dusty green colour: (L, TA:) the asses eat it, and their teeth become yellow in consequence of their eating it; wherefore one says of him who has yellow teeth, كَأَنَّ فَاهُ فُو حِمَارٍ

أَكَلَ عَلَجَانًا [As though his mouth were the mouth of an ass that had eaten 'alaján; by the mouth being meant the teeth, as is often the case]: (O, L, TA:) and he says that it sometimes grows, not in the sand, but in soft, or plain, tracts; and accord. to some, (O,) the عَلَجَان is a sort of trees of a dark green colour, not having leaves, consisting only of twigs, one of such trees occupying the space of a man sitting; (O, L, TA; *) growing in plain, or soft, land, and not eaten by the camels unless of necessity: Az says that the عَلَجَان is a sort of trees resembling that called عَلَنْدًى, which he had seen in the desert: and its pl. [or rather the pl. of the n. un. (عَلَجَةٌ) of its syn. ↓ عَلَجٌ] is عَلَجَاتٌ. (L, TA.) عَلَجَانَةٌ n. un. of عَلَجَانٌ [q. v.]

A2: Also Dust which the wind collects at the foot of a tree. (O, K.) عُلْجُونٌ: see عَلْجَنٌ.

عِلَاجٌ an inf. n. of 3 [q. v.]. (S, A, O, K.) b2: And [A medicine, or remedy; often used in this sense;] a thing with which one treats a patient medically, or curatively. (TA.) عَلُوجٌ i. q. أَلُوكٌ (O, K) and عَلُوكٌ, meaning A thing that is eaten [or chewed]: (O:) so in the phrase هٰذَا عَلُوجُ صِدْقٍ [This is an excellent thing that is chewed]. (O, K.) See also 5.

عَالِجٌ A camel pasturing, or that pastures, upon the [shrub called] عَلَجَان. (S, O, K.) A2: A quantity of sand that has become accumulated and intermixed: pl. عَوَالِجُ. (TA, from a trad.) مَعْلَجَةٌ: [quasi-pl. ns.] see عِلْجٌ.

مَعْلُوجَى: [quasi-pl. ns.] see عِلْجٌ.

مَعْلُوجَآءُ: [quasi-pl. ns.] see عِلْجٌ.

مُعَلْهَجٌ [mentioned in the O and K in art. علهج] One whose father is free, or an Arab, and whose mother is a slave; syn. هَجِينٌ: (S, K:) or one who claims as his father a person who is not his father; or who is claimed as a son by a person who is not his father: and one born of two different races: (Lth, O:) or one born of a slave the daughter of a female slave: (Ibn-'Abbád, O:) or, accord. to ISd, one who is not of pure race: (TA:) a low, a vile, or an ignoble, man; foolish, or stupid, or deficient in intellect; (Lth, O, K;) a frivolous babbler. (Lth, O.) F charges J with error in asserting the ه to be augmentative; but all the authorities on inflection assert the same thing. (MF.) مُعَالَجٌ A place of عِلَاج [i. e. medical, or curative, treatment]. (TA in art. ارى.) مُعَالِجٌ One who treats patients, whether sick or wounded, or beasts, medically, or curatively. (TA.) أَرْضٌ مُعْتَلِجَةٌ Land of which the herbage has become strong, or tall, and tangled, or luxuriant, and abundant. (TA.) مُسْتَعْلِجُ الخَلْقِ A man [strong, or sturdy, and big, or bulky, or] thick, big, or coarse, in make. (S, O. [See the verb.]) Quasi علجن عَلْجَنٌ &c. see in art. علج.

عنج

1 عَنَجَ, aor. ـُ inf. n. عَنْجٌ, He drew, or pulled, anything; drew it, or pulled it, to him, or towards him. (L.) b2: عَنَجَ رَأْسَ البَعِيرِ, aor. ـُ and عَنِجَ, inf. n. as above, He (the rider) pulled up, or drew up, the camel's head by means of the [halter, or cord, called] خِطَام. (TA.) And عَنَجَ البَعِيرَ, aor. ـُ (S, O,) inf. n. عَنْجٌ as above; (S, O, K;) and ↓ اعنجهُ, (O,) inf. n. إِعْنَاجٌ; (K;) He trained, or broke, the camel in a certain manner; (S, O;) i. e. he (the rider) pulled, or drew, the camel's خِطَام (S, O, K, TA) towards his head, (TA,) and forced him back upon his hind legs, (S, O, K, TA,) so that, sometimes, the prominent part behind his ears clave to the upright piece of wood that rises from the fore part of the saddle: (TA:) and عَنَجَ الجَمَلَ He pulled the nose-rein of the camel to make him stop: and عَنَجَ النَّاقَةَ He reined up the she-camel on an occasion of her stumbling. (TA, from trads.) b3: عَنَجَ الدَّلْوَ, (IAar, S, O, L,) aor. ـُ (L,) inf. n. as above; (S, O;) and ↓ اعنجها; (IAar, O;) He put, or attached, to the leathern bucket, an appertenance called عِنَاج [q. v.]. (IAar, S, O, L.) b4: and hence, عَنَجْتُ البَكْرَ, aor. ـُ inf. n. as above, I tied the young camel's [halter, or cord, called] خِطَام to his arm, and made it short: thus one does to a young camel only when he is trained, or broken. (TA.) b5: عَنَجَهُ also signifies, He bent it, or inclined it; and occurs in this sense in a trad. of 'Alee, in which the pronoun relates to a sail. (TA.) And one says, عَنَجَ نَعْلَهُ He bent [app. upwards] the head [or fore part] of his sandal. (Ibn-'Abbád, O.) 4 أَعْنَجَ see 1, in two places. b2: [Hence,] اعنج signifies also اِسْتَوْثَقُ مِنْ أُمُورِهِ [i. e. (assumed tropical:) He secured himself against damage from his affairs; virtually meaning he ordered, or disposed, his affairs in a firm, solid, sound, or good, manner, agreeably with an explanation in the TK as syn. with

أَحْكَمَهَا]: (O, K, TA:) and it alludes to the fulfilment of covenants. (TA.) b3: And اعنجت, said of a she-camel, means She withheld herself or refrained [from going on]. (TA.) A2: Also He had a complaint (K, TA) of his ↓ عِنَاج, i. e., (TA,) of his صُلْب [meaning back-bone, or loins,] (K, TA) and his joints. (TA.) عَنَجٌ a subst. from عَنَجَ البَعِيرَ; (S, O, K; *) [A certain mode of training, or breaking, a camel; (see the verb;)] whence the prov., عَوْدٌ يُعَلَّمُ العَنَجَ (S, O, TA) An old camel that is trained, or broken, and forced back upon his hind legs: (TA:) [or that is taught the mode of training termed عَنَجٌ:] applied to him who takes to learning a thing after he has become old. (O, * TA.) A2: Also An old man; a dial. var. of غَنَجٌ: (K:) or a man in the dial. of Hudheyl; (O, TA; [in the former عَنْج, app. a mistranscription;]) so says Ibn-'Abbád; but correctly غَنَجٌ: (O:) Az says, I have not heard it with ع from any one to whose knowledge reference is made, and I know not what is the truth thereof. (TA.) b2: Also A company of men. (TA.) عَنَجَةُ الهَوْدَجِ The عِضَادَة [or post, perhaps meaning each of two side-posts,] at the door of the [women's camel-vehicle called] هودج, (O, K, TA,) by means of which the door is strengthened (يُشَدُّ بِهَا البَابُ). (TA. [In the O, تَسُدُّ البَابَ; app. a mistranscription for تَشُدُّ الباب.]) عِنَاجٌ A rope, or cord, (S, A, O, K,) or girth, (S, O,) or strap, (TA,) that is tied to the lower part of the large [leathern bucket called] دَلْو, (S, O, K,) or that is put beneath the دلو, (A,) and then tied to the cross-pieces of wood (العَرَاقِى), (S, A, O, K,) or to the loops, (TA,) so that it serves as an aid to the cross-pieces of wood and to the [thongs called] وَذَم [which bind those cross-pieces to the loops of the bucket]; for when these [thongs] break, it holds fast the دلو: (S, O:) and when the دلو is light, (S, O, K,) it is a string, (S, O,) or a light string, (K,) that is tied from one of the loops to one of the cross-pieces of wood (العراقى): (S, O, K:) or, as some say, a loop in the lower part of the bucket, inside it, which is tied by a cord or the like to the upper part of the [rope called] كَرَب [q. v.], so that if the rope [meaning the كرب, not the main rope,] break, it keeps the bucket from falling in the well: this is when the bucket is light: pl. [of pauc.] أَعْنِجَةٌ and [of mult.] عُنُجٌ. (TA.) One says, لَا بُدَّ لِلدَّآءِ مِنْ عِلَاجٍ وَلِلدِّلَآءِ مِنْ عِنَاجٍ [It is absolutely necessary for the disease to have medical treatment, and for the buckets to have an عناج]. (A, TA.) b2: [Hence,] El-Hotei-ah says, (S, O, TA,) praising a people, or party, who concluded a covenant with their neighbour and faithfully kept it, (TA,) قَوْمٌ إِذَا عَقَدُوا عَقْدًا لِجَارِهِمُ شَدُّوا العِنَاجَ وَشَدُّوا فَوْقَهُ الكَرَبَا (assumed tropical:) [A people who, when they conclude a covenant with their neighbour, (lit. tie a knot to their neighbour,) tie the عناج, and tie above it the كرب: i. e. make it doubly sure]. (S, O, TA.) b3: [Hence also,] قَوْلٌ لَا عِنَاجَ لَهُ (tropical:) The support, or foundation, of the affair; that upon which the affair rests, or whereby it subsists. (A, O, L, TA. [In the K, وَالأَمْرُ وَمِلَاكُهُ is erroneously put for وَمِنَ الأَمْرِ مِلَاكُهُ; as is said in the TA.]) Thus in the saying, لَا أَدْرِى لِأَمْرِكَ عِنَاجًا (assumed tropical:) [I know not any foundation to thine affair]. (O.) And عِنَاجُ الأَمْرِ إِلَى أَىِ سُفْيَانَ, occurring in a trad., means (assumed tropical:) The management of the affair pertained to Aboo-Sufyán; he being to his companions like the عناج that bears the weight of the bucket. (TA.) b4: عِنَاجٌ signifies also A thing with which one draws, or pulls. (TA.) b5: And The nose-rein (زِمَام) of a she-camel; because she is drawn, or pulled, by means of it. (A, TA.) b6: See also 4. b7: Also Pain of the صُلْب [meaning back-bone, or loins,] (O, K) and of the joints. (O.) عَنَاجٍ and عَنَاجِى: see عُنْجُوجٌ.

أَعْلِ عَنِّجْ occurs in a trad. as a saying of Aboo-Jahl to Ibn-Mes'ood, when the latter put his foot upon the back of the former's neck; meaning أَعْلِ عَنِّى [Rise thou from me]; the ى being changed into ج. (TA. [See art. ج.]) عُنْجُجٌ, (O, K,) or, accord. to AHn, عُنْجَجٌ, (O,) The ضَيْمُرَان [q. v.], (O, K,) a species of sweet-smelling plants; (O, TA;) said to be the شاه سفرم [or شَاهِسْفَرَم]: not heard by As on any other authority than that of Lth. (TA.) عُنْجُوجٌ sing. of عَنَاجِيجُ, (A'Obeyd, S, O,) which signifies Fleet, or swift, and excellent, horses (A'Obeyd, S, O, K) and camels; (K;) sometimes applied to the latter: (Lth, TA:) or horses that excite the admiration and approval of the beholder: and ↓ عَنَاجٍ occurs in a verse cited by IAar, as some relate it; and ↓ عَنَاجِى as others relate it; the former for عَنَاجِج, and the latter for عَنَاجِيج: (TA:) or long-necked horses (O, TA) and camels: (TA:) or tall, or long, horses. (Ham p. 445.) [See an ex. in a verse cited voce رُبَّ.]

b2: اِسْتَقَامَ عُنْجُوجُ القَوْمِ means The way or course (سَنَن) [of the people, or party, was, or became, direct, or undeviating]. (O.) b3: And عَنَاجِيجُ الشَّبَابِ signifies The first part of youth. (O, K.) عَنَجْنَجٌ (in the K erroneously written عَنْجَج, TA) Great, or large. (S, O, L, TA.) مِعْنَجٌ A man (O) who addresses, applies, or directs, himself, or his regard, or attention, or mind, to affairs. (O, TA.)

عود

1 عَادَ إِلَيْهِ, (S, A, O, TA,) and لَهُ, and فِيهِ, (TA,) aor. ـُ (S, O,) inf. n. عَوْدٌ and عَوْدَةٌ, (S, O, K, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ, (K, TA,) He, or it, returned to it, (S, A, O, K, * TA,) namely, a thing: (TA:) or, accord. to some, the verb is differently used with فِى and with other preps.: (MF, TA:) [with فى it seems generally to imply some degree of continuance, in addition to the simple meaning of the verb alone:] one says, عاد الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit: (Msb in art. رجع:) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (S, O:) and ↓ اِعْتَادَ, also, signifies he returned: (KL:) or عاد إِلَى كَذَا, and لَهُ, inf. n. عَوْدٌ (Mgh, Msb) and عَوْدَةٌ, (Msb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ; (Mgh, * Msb;) at first, or for the first time, or originally; and also, a second time, or again; and the verb is trans. by means of عَلَى and فِى as well as إِلَى and لِ, and also by itself: (Mgh:) لَتَعُودُنَّ فِى مِلَّتِنَا, in the Kur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O, * and Bd in xiv. 16:) or the words relate to the apostle and to those who believed with him, the latter being made to have a predominant influence upon the verb; (Bd in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bd * and Jel in vii. 86:) or the meaning is, ye shall assuredly enter the communion of our religion; the verb here signifying beginning: and the saying, of a poet, وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ is cited as an ex. [i. e. as meaning And my head began to be white like the plant called ثغام]: or the meaning in this instance may be, became like the ثغام: (MF, TA:) you say also, عاد كَذَا He, or it, became so, or in such a state or condition: (K, TA:) and it is said in a trad., وَدِدْتُ

أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا [I wish that this milk would become tar]. (O, TA.) عاد is also used as an incomplete [i. e. a non-attributive] verb in the sense of كَانَ [He, or it, was], requiring an enunciative [generally] on the condition of its being preceded by a conjunction, as in the saying of Hassán, وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَا غَضًّا وَعَادَ زَمَانُهَا مُسْتَظْرَفًا [And I had inclined to silly and youthful conduct with her, when her youth was fresh and her time of life was deemed comely]; the meaning being كَانَ شَبَابُهَا [and كَانَ زَمَانُهَا]. (MF, TA.) [See also an ex. in a verse cited voce مَطْمَعَةٌ. But the first of the significations mentioned in this art. is that which is most common. Hence several phrases mentioned below voce عَوْدٌ. And hence the phrase يَعُودُ عَلَى كَذَا, inf. n. عَوْدٌ, used by grammarians, It refers, or relates, to such a thing; as a pronoun to a preceding noun. Hence, likewise,] b2: عَادَهُ is also syn. with اِعْتَادَهُ, q. v. (S, O.) b3: [Hence, also,] عاد, (Az, TA,) inf. n. عَوْدٌ (Az, K, TA) and عِيَادٌ, (K,) He repeated, or did a second time. (Az, K, * TA.) One says, بَدَأَ ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA.) It is said in a prov., العَوْدُ أَحْمَدُ [Repetition is more praiseworthy: see art. حمد]. (S, O.) See also 4, in two places. b4: And عُدْتُهُ, (S, O, Msb, K,) aor. ـُ (S, O,) inf. n. عِيَادَةٌ (S, O, Msb, K) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (K) and عَيْدُودَةٌ [like كَيْنُونَةٌ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ:] I visited him, (Msb, K, TA,) [commonly and especially (see again عَائِدٌ)] meaning a sick person. (S, O, Msb, K, TA.) b5: عَادَنِى الشَّىْءُ, (TA,) inf. n. عَوْدٌ; (K;) and ↓ اِعْتَادَنِى, (TA,) inf. n. اِعْتِيَادٌ; (K;) The thing befell me, betided me, or happened to me. (K, * TA.) One says, هَمٌّ وَحُزْنٌ ↓ اِعْتَادَنِى

[Anxiety and grief betided me]. (TA.) b6: عَاد بِمَعْرُوفٍ, aor. ـُ inf. n. عَوْدٌ, He conferred, or bestowed, favour, or a favour or benefit. (Msb.) One says, عاد عَلَيْنَا فُلَانٌ بِمَعْرُوفِهِ [Such a one conferred, or bestowed, his favour upon us]. (A.) And عاد عَلَيْهِ بِصِلَةٍ [He conferred, or bestowed, a free gift upon him]. (TA.) And عاد عَلَيْهِ بِالعَائِدَةِ الصَّالِحَةِ, aor. ـُ [meaning It brought him that which was a good return or profit,] is said of a thing purchased with the price of another thing. (S. and K in art. رجع.) b7: عاد عَلَيْهِمُ الدَّهْرُ Fortune destroyed them. (A.) And عَادَت الرِّيَاحُ وَالأَمْطَارُ عَلَى الدِّيَارِ حَتَّى دَرَسَتْ [The winds and the rains assailed the dwellings so that they became effaced]. (A.) b8: عَوْدٌ is also syn. with رَدٌّ: (K, TA:) one says عاد, inf. n. عَوْدٌ, meaning He rejected (رَدَّ) and undid (نَقَضَ) what he had done [as though he reverted from it]. (TA.) [Accord. to the TK, one says, عاد السَّائِلَ, meaning رَدَّهُ, i. e. He turned back, or away, the beggar, or asker.] b9: And i. q. صَرْفٌ: (K:) one says, عَادَنِى أَنْ أَجِيْئَكَ, in which عادنى is [said to be] formed by transposition from عَدَانِى, meaning He, or it, diverted me from coming to thee: mentioned by Yaakoob. (TA.) 2 عوّدهُ إِيَّاهُ He accustomed, or habituated, him to it. (Msb, K.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (S, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-'Adnán as meaning This is a thing that causes men to become accustomed, or addicted, to treating me wrongfully. (O, TA.) A2: عوّد [from the subst. عُوَادَةٌ] He (a man, O) ate what is termed عُوَادَة, (O, K,) i. e. food brought again after its having been once eaten of. (O.) A3: عوّد said of a camel, (S, O, K,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ, (K,) He became such as is termed عَوْد [i. e. old, &c.]: (S, O, K:) or, said of a camel, he exceeded the period of his بُزُول [q. v.] by three, or four, years: one does not say of a she-camel عوّدت. (T, TA.) And, said of a man, He became advanced in age, or years. (IAar, TA.) A4: عيّد [from عِيدٌ, and therefore retaining the ى in the place of the original و], (S, Msb, K,) inf. n. تَعْيِيدٌ, (Msb,) He was present on the occasion of the عِيد [or periodical festival; or at the prayers, or other observances, thereof; or he kept, observed, or solemnized, the festival, or a festival]. (S, Msb, K.) One says, عيّد بِبَلَدِ كَذَا, meaning He was, on the day of the عِيد, [or he kept the عيد or an عيد,] in such a town, or country. (O.) 3 مُعَاوَدَةٌ signifies The returning to the first affair. (S, O.) b2: And عاودهُ He returned to it time after time. (Msb.) b3: [Hence,] i. q. اِعْتَادَهُ, q. v., as syn. with تَعَوَّدَهُ. (K.) b4: [عاودهُ الكَلَامَ, or عاودهُ alone, or each of these phrases, the latter being probably used for the former, like as رَاجَعَهُ is used for رَاجَعَهُ الكَلَامَ, app. signifies primarily He returned time after time to talking with him: and hence, he talked with him alternately; (compare a signification assigned to 6;) he returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him: for it is said that] رَاجَعَهُ الكَلَامَ is syn. with عَاوَدَهُ [app. meaning عاودهُ الكَلَامَ]; (S * and K in art. رجع;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ. (Msb in that art.) b5: And عاودهُ بِالْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (S, O.) b6: [Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.) b7: And عَاوَدَتْهُ الحُمَّى (S, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.) 4 اعادهُ (O, K) He returned it, or restored it, (K,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, K.) b2: And He did it a second time: (S, Msb:) he repeated it, or iterated it; syn. كَرَّرَهُ; namely, speech; (K;) as also لَهُ ↓ عَادَ; he said it a second time; (Mgh;) and إِلَيْهِ ↓ عاد and عَلَيْهِ [likewise] signify the same as اعادهُ: (TA:) but Aboo-Hilál El-'Askeree says that كَرَّرَهُ signifies he repeated it once or more than once; whereas اعادهُ signifies only he repeated it once: (MF, TA:) اعاد الكَلَامَ mean he repeated the speech [saying it] a second time; syn. رَدَّدَهُ ثَانِيًا. (O.) One says, اعاد الصَّلَاةَ He said the prayer a second time. (Msb.) and مَا يُبْدِئُ وَمَا يُعِيدُ signifies ما يَتَكَلَّمُ بِبَادِئَةٍ وَلَا عَائِدَةٍ, (Lth, A, O,) i. e. He does not say anything for the first time; nor anything for the second time; or anything original, nor anything in the way of repetition; بَادِئَةُ الكَلَامِ signifying what is said for the first time; and الكَلَامِ ↓ عَائِدَةُ, what is said for the second time, afterwards: (TA in art. بدأ:) or he says not anything: (A:) and he has no art, artifice, or cunning. (IAar, TA; and A in art. بدأ; q. v.) b3: [Also He returned it, or restored it, to a former state: and hence, he renewed it: he reproduced it.] One says of God, يُبْدِئُ الخَلْقَ ثُمَّ يُعِيدُهُ, meaning [He createth, or bringeth into existence, mankind:] then He returneth them, after life, to lifelessness, in the present world; and after lifelessness, to life, on the day of resurrection. (TA.) b4: See also 8. b5: [اعاد also signifies He, or it, rendered; or made to be, or become; (like جَعَلَ;) in which sense it is doubly trans.: see an ex. in a verse cited voce عَسِيفٌ.]5 تَعَوَّدَ see 8, in three places.6 تعاودوا They returned, each party of them to its chief, or leader, in war or battle, (S, K,) &c. (S.) b2: And تَعَاوَدْنَا العَمَلَ وَالأَمْرَ بَيْنَنَا We did the work, and the affair, by turns among us. (T in art. دول. [But perhaps the right reading here is تَعَاوَرْنَا.]) 8 اعتاد: see 1, near the beginning.

A2: اعتادهُ He frequented it; or came to it and returned to it; namely, a place. (T in art. ارى.) b2: and He looked at it time after time until he knew it. (TA in art. بلد.) b3: And, as also ↓ تعوّدهُ, (S, O, Msb, K,) and ↓ عَادَهُ; (S, O;) and so ↓ عاودهُ, inf. n. مُعَاوَدَةٌ and عِوَادٌ; and ↓ اعادهُ, (K,) and ↓ استعادهُ; (O, K;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (S, O, Msb, K.) It is said in a trad., الخَيْرَ ↓ تَعَوَّدُوا فَإِنَّ الخَيْرَ عَادَةٌ وَالشَّرَّ لَجَاجَةٌ, meaning Accustom yourselves to good; for good becomes a habit, and evil is persevered in. (A.) And one says, ↓ تعوّد الكَلْبُ الصَّيْدَ The dog became accustomed, or habituated, to the chase. (S.) b4: See also 1, latter half, in two places.10 استعادهُ He asked him to return. (O, Msb, K.) b2: And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (S, O, Msb, K:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Har p. 28.) b3: See also 8.

عَادٌ: see عَادَةٌ.

A2: مَا أَدْرِى أَىُّ عَادَ هُوَ, (S, O, K,) عاد being in this case imperfectly decl., (S, O, [but in the CK and in my MS. copy of the K it is written عادٍ,]) means I know not what one of mankind he is. (S, O, K.) [Perhaps it is from عَادٌ the name of an ancient and extinct tribe of the Arabs.]

عَادِ, indecl., with kesr for its termination, is a particle in the sense of إِنَّ, governing an accus. case, on the condition of its being preceded by a verbal proposition and a conjunction; as in the saying, رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ [I slept, and verily thy father was waking, or remaining awake, by night]: b2: it is also an interrogative particle in the sense of هَلْ, indecl., with kesr for its termination, requiring an answer; as in the saying, عَادِ أَبُوكَ مُقِيمٌ [Is thy father abiding?]: b3: it also denotes an answer, in the sense of a proposition rendered negative by means of لم or of ما, only; indecl., with kesr for its termination; and this is when it is conjoined with a pronoun; as when an interrogator says, هَلْ صَلَّيْتَ [Didst thou perform, or hast thou performed, the act of prayer?], and thou answerest, عَادِنِنى, meaning Verily I (إِنَّنِى) did not perform, or have not performed, the act of prayer: b4: and some of the people of El-Hijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of إِنَّ: b5: sometimes, also, it is used by the interrogator and the answerer; the former saying, عَادِ خَرَجَ زَيْدٌ [Did Zeyd go forth? or has Zeyd gone forth?], and the latter saying, عَادِهِ, meaning Verily he did not go forth, or has not gone forth: b6: all this is unmentioned by the leading authors on the Arabic language, those of lengthy compositions as well as the epitomisers. (MF, TA.) عَوْدٌ an inf. n. of 1, as also ↓ عَوْدَةٌ, (S, O, K,) and ↓ عُوَادَةٌ, and ↓ مَعَادٌ. (K.) [Hence,] one says, لَكَ العَوْدُ and ↓ العَوْدَةُ and ↓ العُوَادَةُ It is for thee to return (Lh, K, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) And ↓ اَللّٰهُمَّ ارْزُقْنَا إِلَى البَيْتِ مَعَادًا and ↓ عَوْدَةً (A, TA) O God, grant us a return to the House [i. e. the Kaabeh, called “ the House” as being “ the House of God”]. (TA.) and رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (Sb, K,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ: (K:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى: (Sb:) expl., with other similar phrases, in art. بدأ, q. v.

A2: See also عَائِدٌ.

A3: Also A camel, (IAar, S, O, Msb, K,) and a sheep or goat, (IAar, O, K,) old, or advanced in age: (S, O, Msb, K:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف: (S, O:) or that has passed three years, or four, since the period of his بُزُول: (Az, TA:) or a camel old, or advanced in age, but retaining remains of strength: (L:) or one old, or advanced in age, and well trained, and accustomed to be ridden or the like: (TA:) fem. with ة: you say نَاقَةٌ عَوْدَةٌ, (As, S, O,) and نَاقَتَانِ عَوْدَتَانِ, (As, TA,) and عَنْزٌ عَوْدَةٌ: (TA:) or one should not say نَاقَةٌ عَوْدَةٌ, nor نَعْجَةٌ عَوْدَةٌ; (Az, TA;) but one says شَاةٌ عَوْدَةٌ: (Az, IAth, O:) the pl. of عَوْدٌ is عِوَدَةٌ (As, S, O, K) and عِيَدَةٌ (O, K) as some say, but this is anomalous, (O,) of a particular dial., and bad; (Az, TA;) and the pl. of عَوْدَةٌ is عوَدٌ. (As, O, TA.) It is said in a prov., إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا [If the old camel make a grumbling sound in his throat, then increase thou his load]. (S.) and in another, عَوْدٌ يُعَلَّمُ العَنَجِ [expl. in art. عنج]. (O.) b2: It is also applied to man: (S, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ, (S, O, K,) (assumed tropical:) Ask thou aid of a person of age, (S, O,) and experience in affairs, (O,) and knowledge, (S, O,) or let it alone; (O;) for the judgment of the elder is better than the aspect, or outward appearance, (مَشْهَد,) of the youth, or young man: (S, O:) or ask aid, in thy war, of perfect men advanced in age: (K:) a proverb. (S, O.) [See also Freytag's Arab. Prov. i. 586.] b3: And (tropical:) An old road: (S, O, K:) from the same word as an epithet applied to a camel. (O.) A poet says, (S, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the S,) عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ (S, * O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (S, O, TA,) a road that dies away by being abandoned and revives by being travelled. (TA.) And another says, عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ i. e. An old man upon an old camel upon an old worn road. (IB, TA.) [See also مُعِيدٌ.] b4: and سُودَدٌ عَوْدٌ means (tropical:) Old [lordship, or glory or honour or dignity]. (S, A, O, K, TA.) [See also عَادِىٌّ.] b5: And إِنَّكَ لَتَمُتُّ بِرَحِمٍ عَوْدَةٍ occurs in a trad., as said by Mo'áwiyeh, meaning [Verily thou seekest to advance thyself in my favour] by an old and remote tie of relationship. (TA.) b6: And عَوْدٌ is used by Abu-n-Nejm as meaning The sun, in the saying, وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ [And a sun followed the red dawn, driving it away]: by الأَحْمَر he means الصُّبْح. (TA.) عُودٌ Wood; timber; syn. خَشَبٌ: (Mgh, O, K:) any slender piece of wood or timber: (Lth, TA:) or a piece of wood of any tree, whether slender or thick: or a part, of a tree, in which sap runs, whether fresh and moist or dry: (TA:) a staff; a stick; a rod: and also a sprig: (the lexicons &c. passim:) a branch; or twig; properly, that is cut off; but also applied to one not cut off: (Har p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ, in art. فج:)] pl. [of mult.] عِيدَانٌ, (S, Mgh, O, Msb, K,) originally عِوْدَانٌ, (Msb,) and [of pauc.]

أَعْوَادٌ. (S, O, Msb, K.) b2: [Hence,] رَكَّبَ اللّٰهُ عُودًا عُودًا, (A,) or عُودًا عَلَى عُودٍ, (TA,) God caused the arrow to be put upon the bow, for shooting; (A;) meaning that civil war, or conflict, or faction, or sedition, became excited. (A, TA.) b3: And سَبِيلُ ذِى الأَعْوَادِ (assumed tropical:) Death: الاعواد meaning the pieces of wood upon which the dead is carried: (El-Mufaddal, Az, L:) for the Arabs of the desert, having no biers, put two pieces of wood together, and on them carry the dead to the grave. (Az, L.) b4: And العُودَانِ The pulpit and the staff of the Prophet. (Sh, O, K.) b5: and one says, هُوَ صُلْبُ العُودِ: (tropical:) see art. صلب. b6: and هُوْ مِنْ عُودِ صِدْقٍ and سَوْءٍ (tropical:) [He is of a good branch and of a bad branch]. (TA.) b7: And it is said in a trad. of Shureyh, إِنَّمَا القَضَآءُ جَمْرٌ فَادْفَعِ الجَمْرَ عَنْكَ بِعُودَيْنِ [Verily the exercise of the judicial office is like the approaching live coals; and repel thou the live coals from thee by means of two sticks]: meaning, guard thyself well from the fire [of Hell] by means of two witnesses; like as he who warms himself by means of fire repels the live coals from his place with a stick or other thing that he may not be burned: or act firmly and deliberately in judging, and do thy utmost to repel from thee the fire [of Hell]. (L.) b8: عُودُ الصَّلِيبِ: see يَبْرُوحٌ. b9: العُودُ also signifies [Aloes-wood;] a well-known odoriferous substance; (Msb;) that with which one fumigates himself; (S, O, K; *) a certain aromatized wood, with which one fumigates himself; thus called because of its excellence: (L:) العُودُ الهِنْدِىُّ [which, like عُودُ البَخُورِ and عُودُ النَّدِّ and العُودُ القَمَارِىُّ and العُودُ القُاقُلِّىُّ, is a common, well-known, term for aloes-wood,] is said to be the same as القُسْطُ البَحْرِىُّ. (TA. [See art. قسط.]) b10: And A certain musical instrument, (S, O, L, Msb, K,) well known; (TA;) [the lute; which word, like the French “ luth,” &c., is derived from العُود: accord. to the L, it has four chords; but I have invariably found it to have seven double chords: it is figured and described in my work on the Modern Egyptians: in the present day it is generally played with a plectrum, formed of a slip of a vulture's feather; but in former times it seems to have been usually played upon with the tips of the fingers:] pl. as above, عِيدَانٌ and أَعْوَادٌ. (Msb.) b11: And The bone [called os hyoides] at the root of the tongue; (O, K;) also called عُودُ اللِّسَانِ. (O.) b12: And أُمُّ العُودِ signifies The [portion, or appertenance, of the stomach of a ruminant animal, called] قِبَة, (O,) or قِبَّة, (K,) i. e. the فَحِث: (TA:) pl. أُمَّهَاتُ العُودِ. (O.) عِيدٌ, originally عِوْدٌ, the و being changed into ى because of the kesreh before it, (Az, TA,) An occurrence that befalls, or betides, one, or that happens to one, [or returns to one, of some former affection of the mind or body, i. e.] of anxiety, (S, O, K,) or of some other kind, (S, O,) of disease, or of grief, (O, K,) and the like, (K,) of affliction, and of desire: and accord. to Az, the time of return of joy and of grief. (TA.) b2: [And hence, A festival; or periodical festival;] a feast-day; (KL;) i. q. مَوْسِمٌ; (Msb;) any day on which is an assembling, or a congregating; (K;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAar, TA:) or, from عَادَ, because people return to it: or from عَادَةٌ, “a custom,” because they are accustomed to it: (TA:) pl. أَعْيَادٌ; the ى being retained in the pl. because it is in the sing., or to distinguish it from أَعْوَادٌ the pl. of عُودٌ; (S, O, Msb;) for regularly its pl. would be أَعْوَادٌ, like as أَرْوَاحٌ is pl. of رِيحٌ. (TA.) [The two principal religious festivals of the Muslims are called عِيدُ الأَضْحَى The festival of the victims (see art. ضحو and ضحى) and عِيدُ الفِطْرِ The festival of the breaking of the fast after Ramadán.] The dim. of عِيدٌ is ↓ عُيَيْدٌ; the ى being retained in it like as it is retained in the pl. (TA.) b3: See also عَادَةٌ, in two places.

A2: Also, A certain sort of mountain-tree, (K, TA,) that produces twigs about a cubit in length, dust-coloured, having no leaves nor blossoms, but having much peel, and having many knots: fresh wounds are dressed with its peel, and close up in consequence thereof. (TA.) عَادَةٌ A custom, manner, habit, or wont; syn. دَأْبٌ, and وَتِيرَةٌ, (MA,) or دَيْدَنٌ: (K:) so called because one returns to it time after time: it respects more especially actions; and عُرْفٌ, sayings; as in indicated in the Telweeh &c.; or, accord. to some, عُرْفٌ and عَادَةٌ are syn.: (MF, TA:) and accord. to El-Mufaddal, [↓ عِيدٌ signifies the same as عَادَةٌ; for he says that] عَادَنِى عِيدِى meansعَادَتِى [i. e. My habit returned to me: but see the next preceding paragraph, first sentence]: (L, TA:) the pl. of عَادَةٌ is عَادَاتٌ (S, O, Msb) and ↓ عَادٌ, (S, O, Msb, K,) or rather this is a coll. gen. n., (TA,) and ↓ عِيدٌ, (L, K, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ, like حِوَجٌ, a pl. of حَاجَةٌ,] and عَوَائِدُ, (Msb, TA,) like as حَوَائِجُ is pl. of حَاجَةٌ; but, accord. to Z and others, this last is pl. of عَائِدَةٌ, not of عَادَةٌ. (TA.) عَوْدَةٌ: see عَوْدٌ, first three sentences.

عَادِىٌّ An old, or ancient, thing: (S, A, Mgh, * O, Msb, * K:) as though so called in relation to the [ancient and extinct] tribe of 'Ád (عاد). (S, A, O, Msb.) One says خَرِبٌ عَادِىٌّ Old, or ancient, ruins. (Mgh.) And بِئْرٌ عَادِيَّةٌ An old, or ancient, well: (O:) or a well strongly cased with stone or brick, and abounding with water, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Msb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Msb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ.]

عِيدِيَّةٌ an appellation given to Certain excellent she-camels; (S, O, K;) so called in relation to a stallion, (S, O, K,) well-known, (K,) that begat an excellent breed, (S, O,) named عِيدٌ: (O, K:) [so some say:] but ISd says that this is not of valid authority: (TA:) or so called in relation to El-'Eedee Ibn-En-Nadaghee Ibn-Mahrah-Ibn- Heidán: (Ibn-El-Kelbee, O, K:) or in relation to 'Ád Ibn-'Ád: or 'Ádee Ibn-'Ád: (K:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El- 'Ámiree: (O, K:) Az says that he knew not the origin of their name. (L.) b2: And accord. to Sh, [A female lamb;] the female of the بُرْقَان [pl. of بَرَقٌ]; the male of which is called خَرُوف until he is shorn: but this was unknown to As. (L.) عَيْدَانٌ Tall palm-trees: (As, S, O, K:) or the tallest of palm-trees: (K in art. عيد:) but not so called unless the stumps of their branches have fallen off and they have become bare trunks from top to bottom: (AHn, M, TA in art. عيد:) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد:) [a coll. gen. n.:] n. un. with ة: (S, O, K:) which As explains as applied to a hard, old tree, having roots penetrating to the water: and he says, ومنه هيمان وعيلان: [but what these words mean, I know not:] (TA:) the word belongs to this art. and to art. عيد: (K in art. عيد:) or it may belong to the present art., or to art. عدن [q. v.]. (Az, S, O.) The Prophet had a bowl [made of the wood] of an عَيْدَانَة, (K, TA,) or, accord. to some, it is preferably written with kesr [i. e.

عِيدَانَة], (TA,) in which he voided his urine. (K, TA.) عَوَادٌ: see عُوَادَةٌ. b2: عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا, (S, O, K,) as also عُوَادًا and عِوَادًا, (O, K,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (S, O, K:) or kind treatment. (TA.) عَوَادِ, [an imperative verbal noun,] like نَزَالِ (S, O) and تَرَاكِ, (S,) means Return thou; syn. عُدْ. (S, O, K.) عُيَيْدٌ dim. of عِيدٌ, q. v. (TA.) عُوَادَةٌ: see عَوْدٌ, first and second sentences. b2: Also, (S, O, K,) and if you elide the ة you say ↓ عَوَادٌ, like لَمَاظٌ and قَضَامٌ, (Az, TA,) [in the O عَوَادَةٌ and عُوَادَةٌ with damm, (but the former is probably a mistranscription,)] Food brought again after its having been once eaten of: (S, O:) or food brought again for a particular man after a party has finished eating. (A, K.) عَوَّادٌ A player upon the عُود [or lute]: (K:) or one who makes, (يَتَّخِذُ,) the stringed عُود [or lute]; (O;) or a maker (مُتَّخِذ) of عِيدَان [or lutes]. (TA.) [Fem. with ة.]

عَائِدٌ A visiter of one who is sick: (Msb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Msb, K) and ↓ عَوْدٌ, (K,) or [rather] عَوْدٌ and عُوَّادٌ signify the same, like زَوْرٌ and زُوَّارٌ, (Fr, O, TA,) but عَوْدٌ is a quasi-pl. n. like as صَحْبٌ is of صَاحِبٌ: (TA:) the fem. is عَائِدَةٌ, of which the pl. is عُوَّدٌ, (Az, Msb, TA,) incorrectly said in the K to be a pl. of عَائِدٌ; and عَوَائِدُ also is a pl. of the fem. (TA.) عَائِدَةٌ fem. of عَائِدٌ [q. v.]. (Az, Msb, TA.) b2: عَائِدَةُ الكَلَامِ: see 4. b3: عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (S, O, K:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (K:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (S, O, K:) a subst. from عَادَ بِمَعْرُوفٍ: (Msb:) pl. عَوَائِدُ. (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (S, A, O.) And إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ [Verily he is one who confers, or bestows, many favours, or benefits, upon his people]. (A.) هٰذَا الشَّىْءُ أَعْوَدُ عَلَيْكَ مِنْ كَذَا means This thing is more remunerative, advantageous, or profitable, to thee than such a thing: (S, O, K: *) or more easy, or convenient, to thee. (A, * TA.) مَعَادٌ, signifying Return, is originally مَعْوَدٌ. (IAth, TA.) See عَوْدٌ, first and third sentences. b2: Also A place to which a person, or thing, returns: a place, state, or result, to which a person, or thing, eventually comes; a place of destination, or an ultimate state or condition: syn. مَرْجِعٌ: and مَصِيرٌ. (S, A, O, K.) b3: [Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ; (M, K, TA;) [and] so مَعَادُ الخَلْقِ: (S, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (K.) And Mekkeh: (O, K:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ, in the Kur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, K:) or معاد here means Paradise: (K:) or thy fixed place in Paradise: (I'Ab, TA:) or the place of thy birth: (Fr, TA:) or thy home and town: (Th, TA:) or thy usual state in which thou wast born: or thy original condition among the sons of Háshim: or, accord. to most of the expositors, the words mean will assuredly raise thee from the dead. (TA.) b4: And The pilgrimage. (K.) b5: And مَعَادٌ (Lth, TA) and ↓ مَعَادَةٌ (Lth, A, TA) A place of wailing for a dead person: (Lth, A, TA:) so called because people return to it time after time: (Lth, * A:) pl. مَعَاوِدُ. (A.) [Hence,] one says, ↓ لِآلِ فُلَانٍ مَعَادَةٌ, meaning An affliction has happened to the family of such a one, the people coming to them in the places of wailing for the dead, or in other places, and the women talking of him. (Lth, TA.) مَعُودٌ and مَعْوُودٌ, (K,) the latter anomalous, (TA,) A sick person visited. (K.) مُعِيدٌ A stallion-camel that has covered repeatedly; (S, M, O, K;) and that does not require assistance in his doing so. (Sh, O.) b2: and hence, (Sh, O,) applied to a man Acquainted with affairs, (Sh, O, K,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, K. *) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ, meaning Such a one is able to do this thing: (S, O, Msb, K: *) because accustomed, or habituated, to it. (Msb.) b3: And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, K, TA.) b4: المُبْدِئُ المُعِيدُ applied to God: b5: and مُبْدِئٌ مُعِيدٌ applied to a man, and to a horse: see art. بدأ. b6: مُعِيدٌ also signifies A road travelled and trodden time after time. (TA.) [See also عَوْدٌ.]

مَعَادَةٌ: see مَعَادٌ, last two sentences.

مُعَاوِدٌ Persevering; (Lth, A, K;) applied to a man. (Lth, A.) b2: A courageous man; (S, O, K;) because he does not become weary of conflict. (S, O.) b3: And One skilful in his work. (A.)

عوذ

1 عَاذَ بِهِ, aor. ـُ (S, A, O, L, Msb,) inf. n. عَوْذٌ (O, L, K) and عِيَاذٌ and مَعَاذٌ (O, L, Msb, K) and مَعَاذَةٌ; (O, K;) and بِهِ ↓ تعوّذ; (O, L, Msb, K; *) and بِهِ ↓ استعاذ; (S, A, O, L, Msb, K; *) He sought protection, or preservation, by him; sought, or took, refuge in him; had recourse to him for protection, preservation, or refuge; sought his protection, or preservation; confided or trusted or put his trust in him, or relied upon him, for protection, or preservation; (S, A, O, L, Msb, K;) namely, God, (S, A, O, L, Msb,) or a man; (S, O;) [and in like manner used in relation to a place; مِنْ كَذَا and عَنْهُ from such a thing; or followed by مِنْ أَنْ, or only أَنْ, and a mansoob aorist.] ↓ إِنَّمَا قَالَهَا تَعَوُّذًا, occurring in a trad., means He only said it (referring to the profession of the faith) to seek protection, or preservation, thereby from slaughter; not being sincere in his profession of El-Islám. (L.) And one says, مَعَاذَ اللّٰهِ, (S, A, O, L, K,) and مَعَاذَةَ اللّٰهِ, (S, O, L, K,) and مَعَاذَ وَجْهِ اللّٰهِ, and مَعَاذَةَ وَجْهِ اللّٰهِ, (S, O, L,) and عِيَاذَ اللّٰهِ, (A,) meaning أَعُوذُ بِاللّٰهِ مَعَاذًا [I seek protection, or preservation, by God; &c.; which is equivalent to the saying may God protect me, or preserve me]: (S, A, O, L, K:) مَعَاذًا [as also مَعَاذَةً] being here used instead of the verb because it is an inf. n., though [accord. to some] not employed as such [in other cases], like as is the case in the phrase سُبْحَانَ اللّٰهِ. (S, O, L.) [One says also, مَعَاذَ اللّٰهِ أَنْ أَفْعَلَ كَذَا, for مِنْ أَنْ أَفْعَلَ كَذَا, I seek preservation by God, &c., from my doing such a thing; as though meaning may God preserve me from doing such a thing: see an ex. in the Kur xii. 79: and] some reckon مَعَاذَ اللّٰهِ among the forms of oaths. (MF.) [In like manner also,] عَوْذٌ بِاللّٰهِ مِنْكَ means أَعُوذُ بِاللّٰهِ مِنْكَ [I seek protection, or preservation, by God, &c., from thee]. (S, O, L, K. *) [See also the phrase عَائِذًا بِاللّٰهِ, voce عَائِذٌ.] b2: عَاذَتْ بِوَلَدِهَا (assumed tropical:) She (a camel) stayed with her young one, and attended to it affectionately, as long as it remained little, is as though it were an inverted phrase, meaning عَاذَ بِهَا وَلَدُهَا [her young sought protection by her: or it may be from what next follows]. (TA.) b3: عاذ بِالعَظْمِ (tropical:) It (flesh-meat) clave to the bone: (S, O, L, K: *) a tropical phrase. (A.) b4: And عَاذَتْ, [aor. ـُ (L, K,) inf. n. عِيَاذٌ (S, O, L, K) and عُؤُوذٌ; (S, L; [in the O عُؤُوذَة;]) and ↓ أَعَاذَتْ, and ↓ أَعْوَذَتْ; (L, K;) (assumed tropical:) She (a gazelle, S, O, L, K, and a camel, and a mare, S, O, L, and any female, L, K) was in the state of such as is termed عَائِذ [q. v.]; or that of having recently brought forth. (S, O, L, K.) One says, هِىَ فِىعِيَاذِهَا She is in the early stage of the period after having brought forth. (S, O, L.) 2 عَوَّذْتُ غَيْرِى بِفُلَانٍ, and بِهِ ↓ أَعَذْتُهُ, I made another to seek protection, or preservation, by such a one; to seek, or take, refuge in him; to have recourse to him for protection, preservation, or refuge; to seek his protection, or preservation; to confide, or trust, or put his trust, in him, or to rely upon him, for protection, or preservation; (S, O, * L;) [مِنْ كَذَا and عَنْهُ from such a thing: and in like manner, عَوَّذْتُهُ بِاللّٰهِ, and بِهِ ↓ أَعَذْتُهُ, I made him to seek protection, or preservation, by God; &c.]

A2: And عَوَّذْتُهُ بِكَذَا I prayed for his protection, or preservation, by such a thing [i. e. by invoking God, or uttering some charm; مِنْ كَذَا from such a thing; and أَنْ يَفْعَلَ كَذَا from his doing such a thing; as also بِهِ ↓ أَعَذْتُهُ, of which see an ex. in art. يبس, conj. 2]. (Har p. 49.) b2: And عَوَّذَهُ [and ↓ أَعَاذَهُ] He charmed him [against such a thing (مِنْ كَذَا)]; or fortified him by a charm, or an amulet. (L.) and عَوَّذْتُهُ بِاللّٰهِ and بِهِ ↓ أَعَذْتُهُ I charmed him (i. e. a child) [by invoking God]. (Msb. [Both mentioned in the present art. thereof, and the former said in art. رقى of the same to be syn. with رَقَيْتُهُ.]) And عَوَّذْتُ فُلَانًا بِاللّٰهِ, and بِأَسْمَائِهِ, and بِالمُعَوِّذَتَيْنِ, I said to such a one, I charm thee (↓ أُعِيذُكَ) by [invoking] God, and by his names, and by the مُعَوِّذَتَانِ [q. v.], against every evil person or thing, and every disease, and an envier, and destruction, or trial. (L.) It is said of the Prophet, كَانَ يُعَوِّذُ نَفْسَهُ بِالمُعَوِّذَتَيْنِ [He used to charm himself against evil by reciting the معوّذتان]. (L.) And عَوَّذَتَاهُ, said of the مُعَوِّذَتَانِ, means They preserved him from any evil. (Msb.) b3: عوّذهُ and ↓ اعاذهُ said of God mean He granted him protection, preservation, or refuge; protected, or preserved, him. (L.) 4 أَعْوَذَ see 2, in seven places: A2: and see also 1, last sentence but one, in two places.5 تَعَوَّذَ see 1, in two places.6 تعاوذوا They sought protection, preservation, or refuge, one of another; or confided in, or relied upon, one another's protection, or preservation; (A, O, L, K; *) فِى الحَرْبِ in war. (O, L.) 10 إِسْتَعْوَذَ see 1, first sentence. فَاسْتَعِذْ بِاللّٰهِ in the Kur xvi. 100 means Then say thou أَعُوذُ بِاللّٰهِ [I seek protection, or preservation, by God; &c.]. (L.) عَوَذٌ: see مَعَاذٌ, in two places. b2: Also A tree, or some other thing, beneath which, or in which, one takes refuge, or shelter. (L.) b3: A thing, such as a stone, or trunk of a tree, surrounded by things blown against it and around it by the wind. (T, L.) b4: Fallen leaves; (AHn, L, K:) so called because they shelter themselves against any rising thing, such as a building or a sand-hill or a mountain. (AHn, L.) b5: Vile, or ignoble, persons; or the worse or viler, or the worst or vilest, of mankind. (IAar, L, K.) A2: أَفْلَتَ فُلَانٌ مِنْهُ عَوَذًا [Such a one escaped from him without being beaten; or without being killed, though beaten;] is said when one has frightened the other; but not beaten him; (S, O, L, K; *) or beaten him, desiring to kill him, but not killed him. (S, O, L.) b2: And مَا تَرَكْتُهُ إِلَّا عَوَذًا مِنْهُ means I left him not save from dislike, or hatred, of him; as also منه ↓ عَوَاذًا. (S, O, L.) عُوذَةٌ (S, A, O, L, K) and ↓ تَعْوِيذٌ (S, O, L, K) and ↓ مَعَاذَةٌ (S, A, L, K) are syn., (S, A, O, L, K,) signifying A kind of amulet, phylactery, or charm, bearing an inscription, which is hung upon a man [or woman or child or horse &c.], to charm the wearer against the evil eye and against fright and diabolical possession, and which is forbidden to be hung upon the person, (L,) unless inscribed with something from the Kur-án or with the names of God, for in this case there is no harm in it: (S and Mgh voce تَمِيمَةٌ:) accord. to some of the etymologists, originally signifying an amulet, a phylactery, or a charm, upon which is [an inscription commencing with the word] أَعُوذُ; and afterwards applied in a general manner [as meaning any amulet]; (MF;) i. q. رُقْيَةٌ, (K,) or تَمِيمَةٌ: (A:) or those who imagine that the ↓ مَعَاذَة is the same as the تميمة are in error; for the latter is a bead: (Mgh in art. تم:) [in some instances] the ↓ تَعْوِيذ is a thing made of silver, of a round shape like the moon, but partly hollowed out in the form of the horse-shoe, tied by a string to the neck of a child, as a preservative, and in some instances engraved with an inscription: (Har p. 49:) the pl. of عُوذَةٌ is عُوَذٌ; that of ↓ تَعْوِيذٌ is تَعَاوِيذُ; and that of ↓ مَعَاذَةٌ is مَعَاذَاتٌ. (L.) عَوَاذٌ: see عَوَذٌ, last sentence.

عِيَاذٌ [originally an inf. n. of 1]: see عُوَّذٌ, in two places: A2: and see also مَعَاذٌ, in two places.

عُوَّذٌ Birds taking refuge in a mountain or in some other place; as also ↓ عِيَاذٌ: [each app. a pl. of عَائِذٌ; like as نُوَّمٌ and نِيَامٌ are pls. of نَائِمٌ:] (L, K:) Bakhdaj says, عُوَّذَا ↓ كَالطَّيْرِ يَنْجُونَ عِيَاذًا [Like birds saving themselves, taking refuge in a mountain or in some other place]; repeating the epithet for the sake of emphasis: or عياذا may be here an inf. n. (L.) b2: And (tropical:) Herbage growing at the feet of thorn-trees, or in a rugged place, (S, O, K,) which the cattle can hardly reach, (S, O,) or which they cannot reach; (S, * O, * K;) as also ↓ مُعَوَّذٌ and ↓ مُعَوِّذٌ: (K:) or herbage that has not risen so high as the branches [around it], and which the trees prevent the beasts from depasturing: or such as is in rugged ground and cannot be reached by the cattle: or trees growing at the foot of some rising thing, such as a building or a sand-hill or a mountain, or a tree, or a rock, that protects them; as also ↓ مُعَوَّذٌ: or ↓ مُعَوِّذٌ, with kesr, signifies any herbage, or plant, at the foot of a tree or stone or other thing whereby it shelters, or protects, itself: (L:) and ↓ مُعَوَّذٌ, (O, K,) with fet-h to the و (O,) herbage upon which camels pasture around tents or houses: (O, K:) or عُوَّذُ شَجَرٍ and ↓ مُعَوَّذُهُ signify herbage that shelters, or protects, itself by trees, and spreads beneath them. (A.) [See also دُخَّلٌ.] b3: عُوَّذُ اللَّحْمِ (tropical:) The parts of flesh-meat that cleave to the bone: (S, A, O, L, K: *) such are the sweetest of flesh-meat. (S, A, O, L.) عَائِذٌ [part. n. of 1]. عَائِذٌ بِاللّٰهِ occurs in a trad. as meaning أَنَا عَائِذٌ [i. e. I am seeking protection, or preservation, by God; &c.]. (L.) And one says, اَللّٰهُمَّ عَائِذًا بِكَ مِنْ كُلِّ سُوْءٍ, meaning, accord. to Az, أَعُوذُ بِكَ عَائِذًا [lit. O God, I seek protection, or preservation, by Thee, &c., seeking, &c., from every evil]: but accord. to Sb, in the phrase عَائِذًا بِاللّٰهِ مِنْ شَرِّهَا, the word عائذا is put in the place of the inf. n. [as an absolute complement of أَعُوذُ understood; so that the meaning is, I seek protection, or preservation, by God, with earnest seeking &c., from her, or its, evil, or mischief]. (L.) b2: Also A female gazelle, (S, O, L, K,) and a she-camel, and a mare, (S, O, L,) and any female, (L, K,) that has recently brought forth; (S, O, L, K;) as also ↓ مُعْوِذٌ (O, K) and ↓ مُعِيذٌ: (L, K:) or any female that has brought forth within seven days: because her young one has recourse to her for protection; so that it is of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ; or, as some say, it is a possessive epithet, meaning ذَاتُ عَوْذٍ: or, accord. to Az, a she-camel that has brought forth some days before; accord. to some, seven days: (L:) or a female gazelle, and a she-camel, and a mare, that has brought forth within ten days, or fifteen days, (S, O, L,) or thereabout; (L;) after which she is called مُطْفِلٌ: (S, O, L:) pl. عُوذٌ and عُوذَانٌ, (S, O, L, K,) like as حُولٌ is pl. of حَائِلٌ, and رُعْيَانٌ of رَاعٍ; (S, O, L;) [and عَوَائِذُ;] and from عُوذٌ is formed the pl. عُوذَاتٌ. (L.) [It is said that the phrase] وَمَعَهُمُ العُوذُ المَطَافِيلُ, occurring in a trad., means (assumed tropical:) And with them the women and children. (L. [See another rendering voce مُطْفِلٌ.]) b3: العَوَائِذُ is the name of (assumed tropical:) Four stars, (O, K,) of the northern stars, (O,) forming an irregular quadrilateral figure, in the midst of which is a star [for كَوَاكِبُ, in the O and K, I read كَوْكَبٌ,] called الرُّبَعُ; (O, K;) the four stars in the head of التِّنِّين, [or Draco, which, app., like some other constellations, the Arabs figured somewhat differently from our astronomers,] in the midst of which is a very small star called by the Arabs الرُّبَعُ: they are between الذِّئْبَانِ [q. v. voce ذِئْبٌ] and النَّسْرُ الوَاقِعُ. (Kzw.) تَعْوِيذٌ [originally inf. n. of 2]: see عُوذَةٌ, in three places.

مَعَاذٌ A refuge; (A, O, L, K;) as also ↓ عِيَاذٌ (S, O, L, K) and ↓ عَوَذٌ (O, K, in both of which it is said to be بِالتَّحْرِيك, but written in the L عَوْذ,) [and ↓ مُسْتَعَاذٌ]; meaning a place to which one has recourse for protection or preservation: and it also means a time at which one does so: and is also an inf. n. (L.) [Hence,] one says, هُوّ مَعَاذِى, (O,) and ↓ عِيَاذِى, (S, O,) and ↓ عَوَذِى, (O,) He is my refuge: (S, O:) and ↓ اَللّٰهُ مُسْتَعَاذِى

[God is my refuge]. (A.) مُعْوِذٌ and مُعِيذٌ: see عَائِذٌ. The pl. مُعْوِذَاتٌ is expl. by Skr as meaning She-camels having their young ones with them. (L.) مَعَاذَةٌ an inf. n. of 1. (O, K.) b2: And i. q. عُوذَةٌ. (S, A, L, K.) See the latter, in three places.

مُعَوَّذٌ The place of the collar (S, O, L, K) of a horse. (S, O, L.) [App. so called because it is a place where charms, or amulets, are often suspended.] And المُعَوَّذُ, (A'Obeyd, L,) or دَائِرَةُ المُعَوَّذِ, (S, O, L,) The feather, or curling portion of the coat of a horse, that is in the place of the collar: (A'Obeyd, L:) it is a دائرة approved. (A'Obeyd, S, O, L.) b2: Also, (accord. to the K,) or ↓ مُعَوِّذٌ, (accord. to the O,) A she-camel that does not cease to remain in one place. (O, K.) [SM says that the word thus expl. in the K is a mistranscription for معوّد; by which he means مُعَوِّد, part. n. of عَوَّدَ said of a camel; but this I doubt; for مُعَوِّدٌ has not the meaning here assigned to معوّذ.] b3: See also عُوَّذٌ, in four places.

مُعَوِّذٌ: see عُوَّذٌ, in two places: b2: and see also مُعَوِّذٌ. b3: المُعَوِّذَتَانِ, with kesr to the و, (S, O, L, K,) erroneously said to be with fet-h, (TA,) an appellation of Two chapters of the Kur-án; (S, K;) the last two chapters; i. e. the Soorat el-Falak and that which follows it: (O, L, Msb:) so called because each of them begins with the words قُلْ أَعُوذُ; (L;) or because they preserved their publisher from every evil. (Msb.) and المُعَوِّذَاتُ is sometimes used to denote The two chapters above mentioned together with that which next precedes them. (MF.) مُسْتَعَاذٌ: see مَعَاذٌ, in two places.

عتر

1 عَتَرَ, aor. ـِ inf. n. عَتْرٌ [and تَعْتَارٌ (mentioned below in this paragraph), a form denoting repetition, or frequency, of the action, or its application to several objects, or it may be an inf. n. of which the verb is ↓ عتّر], He slaughtered [or sacrificed] (S, O, K, TA) an عَتِيرَة, (S, O,) [i. e.] a sheep or goat, or a gazelle or the like. (TA.) Sometimes a man, (S, O,) of the people of the Time of Ignorance, (S,) made a vow that, if he should see what he loved, he would slaughter such and such of his sheep or goats; and when the performance of the vow became obligatory, he would be unwilling to do so, and would slaughter gazelles instead of the sheep or goats: (S, O:) sometimes he would say, “If my camels amount to a hundred, I will slaughter for them an عَتِيرَة; ” but when they amounted to a hundred, he would be niggardly of the sheep or goat, and would hunt a gazelle, and slaughter it. (TA.) One says, هٰذِهِ أَيَّامُ تَرْجِيبٍ and تَعْتَارٍ

[These are days of the sacrificing of the عَتِيرَة]. (S, O.) 2 عَتَّرَ see above, first sentence.

عِتْرٌ Origin, or original state or condition; (S, O, K;) and natural disposition; like عِكْرٌ. (O.) One says, هُوَ كَرِيمُ العِتْرِ He is of generous origin. (TK.) And it is said in a prov., عَادَتْ إِلَى عِتْرِهَا لَمِيسُ Lemees [a proper name of a woman] returned to her original state or condition (S, O) and natural disposition: (O:) applied to him who has returned to a natural disposition which he had relinquished. (S, O.) [See also عِكْرٌ.]

A2: Also A certain plant, (S, O, K,) used medicinally, like the مَرْزَنْجُوش [or marjoram]; (S;) growing like this latter plant, in a straggling manner; and when it has grown tall, and its stem is cut, there comes forth from it what resembles milk: (TA:) accord. to Aboo-Ziyád, it is a plant of those termed أَحْرَار [pl. of حُرٌّ], having a small round fruit (جُرَىّ [dim. of جِرْوٌ]), which is sweet, or pleasant in taste, eaten by men; and it grows like as does the poppy, but is smaller: (AHn, O:) or certain small trees [or plants], (S, K, TA,) having round fruits (جِرَآء [pl. of جِرْوٌ]), like those of the poppy: (TA as on the authority of AHn:) AHn says, (O,) some assert it to mean the مَرْزَنْجُوش; (O, TA;) but, he adds, this I have not found to be known: (O:) and some say that it is the عَرْفَج: (TA:) the n. un. is عِتْرَةٌ: (S, O:) AHn says, a desert-Arab of Rabee'ah told me that this is a small tree [or plant], that rises to the height of a cubit, having many branches, and green, round leaves, like the تَنُّوم, and round fruits (جِرَآء), which are in pairs, near together, hanging down towards the ground, and sweet, or pleasant in taste, their taste being like that of small cucumbers: it seldom, or never, grows singly, but is found in pairs, or in fours, in one place: and some assert that it abounds with milk: (O:) it is also said to be a tree [or plant] that grows by the burrow of the [lizard called] ضَبّ, which mumbles it so that it does not increase; whence the saying هُوَ أَذَلُّ مِنْ عِتْرَةِ الضَّبِّ [He is more vile than the عترة of the ضبّ]: and it is also said, in the K, to signify the مَرْزَنْجُوش, mentioned above as being said to be a signification of عِتْرٌ: (TA:) also, the caper. (K, * TA.) It is said in a trad. that there is no harm in a man's treating himself medically with senna and عِتْر while in a state of إِحْرَام: (S, O:) which, some say, means that there is no harm in taking these from the sacred territory for such treatment. (O.) A3: Also An idol, (O, K,) such as had victims (عَتَائِر) sacrificed to it. (O.) b2: See also عَتِيرَةٌ.

عِتْرَةٌ The stem, or stock, of a tree: on the authority of Aboo-Sa'eed and IAar: (TA:) and the branches of a tree. (A, TA.) b2: [and hence,] (assumed tropical:) The people, or tribe, of a man, consisting of his nearer relations, (A'Obeyd, ISk, S, A, O, Msb, K,) both the dead and the living: (S, K:) or his relations: (Msb:) or his relations consisting of his offspring and his paternal uncle's sons: (A:) or his relations consisting of his offspring and of others: (TA:) or the more distinguished of one's relations: (IAth, TA:) or the people of a man's house, the more near and more distant: (O, TA:) and a man's offspring, or progeny; (IAar, Th, Az, S, O, Msb, K;) which is said to be the only meaning of the word known to the Arabs; (Msb;) or imagined by the vulgar to be its meaning peculiarly. (TA.) عِتْرَةُ النَّبِىِّ means [The nearer portion of the tribe of the Prophet, consisting of] the sons of 'Abd-El-Mut- talib: (Aboo-Sa'eed, O:) or 'Abd-El-Muttalib and his sons: (TA:) or the offspring of Fátimeh: (IAar, TA:) or the nearer members of the house of the Prophet, consisting of his own offspring and of 'Alee and his offspring: or the nearer and the more distant in relationship of the house of the Prophet: or, as is commonly held, the people of the house of the Prophet; who are those from whom it is forbidden to exact the poor-rate, and those to whom is assigned the fifth of the fifth mentioned in the Soorat el-Anfál [the eighth chapter of the Kur-án, verse 42]. (TA.) A2: Also n. un. of عِتْرٌ [q. v.]. (S, O.) عَتِيرَةٌ A sheep, or goat, which they used to slaughter, (S, O, Msb, K,) in [the month of] Rejeb, (S, O, Msb,) to their gods, (S, O, K,) or to their idols; (Msb;) i. q. رَجَبِيَّةٌ, (A'Obeyd, TA,) i. e. a victim which was sacrificed in Rejeb, as a propitiation, in the Time of Ignorance, (A'Obeyd, Mgh, TA,) and also by the Muslims in the beginning of El-Islám; (Mgh;) but the custom was afterwards abolished; (A'Obeyd, Mgh, O;) as also ↓ عِتْرٌ; (S, O, K;) which likewise signifies any slaughtered animal; (K;) and so does ↓ عَاتِرَةٌ; this being like رَاضِيَةٌ, in the phrase عِيشَةٌ رَاضِيَةٌ, for مَرْضِيَّةٌ; (Lth, TA;) or it may be a possessive epithet [meaning ذَاتُ عَتْرٍ]: (TA:) the pl. of عَتِيرَةٌ is عَتَائِرُ. (Msb.) عَاتِرَةٌ: see the next preceding paragraph.