شرح

1 شَرَحَ, aor. ـَ (K,) inf. n. شَرْحٌ, (S, O,) He uncovered, laid open, displayed, exposed to view, discovered, revealed, or disclosed. (S, O, K.) b2: [Hence,] one says, شَرَحَ أَمْرَهُ (tropical:) He showed, discovered, disclosed, or made apparent, his affair, or case. (A, TA.) And شَرَحَ مَسْأَلَةً (A, TA) (tropical:) He explained a question; (TA;) he explained, or made manifest, the answer to a question. (A.) And شَرَحَ الغَامِضَ (assumed tropical:) He expounded, explained, or interpreted, what was obscure, recondite, or abstruse. (S, O.) And شَرَحَ الحَدِيثَ, inf. n. as above, (assumed tropical:) He expounded, explained, or interpreted, the tradition; showed, or made apparent, its meaning. (Msb.) b3: And شَرَحَ, aor. as above, (K,) and so the inf. n., (O, TA,) He opened (O, K, TA) a thing of any kind, of any substance or material. (TA.) b4: (tropical:) He defloured a virgin: (O, K, TA:) or (tropical:) he compressed a woman, (A, L,) or a virgin, (K,) lying on her back; (A, L, K;) or he threw, or laid, upon her back, and then compressed, his female slave, or young woman. (O, L.) b5: He widened, or dilated, a thing. (K.) b6: Hence, (TA,) شَرَحَ اللّٰهُ صَدْرَهُ, (S, A, Mgh, O, Msb, TA,) aor. as above, (TA,) and so the inf. n., (Msb, TA,) (assumed tropical:) God dilated his bosom, (Mgh, O, Msb, TA,) لِقَبُولِ الخَيْرِ [for the acceptance, or favourable acceptance, of what was good], (O, TA,) and لِلْإِسْلَامِ (Mgh, Msb, TA) for the acceptance, or favourable acceptance, [of El-Islám, or] of the truth, (Msb, TA,) as in the Kur [xxxix. 23]. (TA. [Said in the TA to be tropical; but not so in the A, being mentioned in the latter as proper.]) [And hence, an objective complement being app. understood,] فُلَانٌ يَشْرَحُ

إِلَى الدُّنْيَا (tropical:) Such a one manifests desire for the things of the present world: (A:) or such a one becomes dilated in the bosom at the prospect of the things of the present world, and desirous of acquiring them, with large desire. (O, * L.) and مَا لِى أَرَاكَ تَشْرَحُ إِلَى كُلِّ رِيبَةٍ (tropical:) What aileth me that I see thee manifesting desire for everything occasioning doubt, or suspicion, or evil opinion? (A, TA.) b7: Also He cut; and so ↓ شرّح. (K.) You say, شَرَحَ اللَّحْمَ, (A, O, Msb, TA,) inf. n. as above; (O;) and ↓ شرّحهُ, (A, O, Msb, TA,) inf. n. تَشْرِيحٌ; (S, O, TA;) the former meaning He cut the flesh-meat lengthwise [or into an oblong slice or into such slices]: and the latter, he so cut it much or into many [such] pieces [or slices]: (Msb:) or the former, he cut the flesh-meat from the joint or limb: or both signify he cut the flesh-meat upon the bone: (L, TA:) or شَرْحُ اللَّحْمِ signifies تَصْفِيفُهُ; and so ↓ تَشْرِيحُهُ: (O:) or التَّصْفِيفُ is a kind of ↓ تَشْرِيح; i. e. the cutting a piece of flesh-meat thin, so that it is translucent by reason of its thinness, and then throwing it upon the live coals. (TA.) b8: Also, (K,) inf. n. as above, (O,) He understood (O, K) speech, or language. (TK.) b9: And شَرْحٌ also signifies The act of keeping, preserving, or guarding. (TA.) [And particularly The guarding of seed-produce from the birds; (see شَارِحٌ;) as also شِرَاحَةٌ; (see 1 in art. خفر, fourth sentence;) each an inf. n., of which the verb is شَرَحَ.]2 شَرَّحَ The inf. n. تَشْرِيحٌ signifies The expounding, explaining, or interpreting, well, language, or discourse. (KL.) b2: See also 1, latter half, in four places. b3: [Also The dissecting, or anatomizing, a body.]7 انشرح صَدْرُهُ (S, A, O) His bosom became dilated, (O,) [with joy or the like, or] لِلْإِسْلَامِ [for the acceptance, or favourable acceptance, of El-Islám]. (S.) 10 استشرح He asked for language to be expounded, explained, or interpreted, to him: or for flesh-meat to be cut for him in the manner termed شَرْحٌ. (O.) شَرْحٌ inf. n. of 1. (S, O, &c.) b2: [An exposition, explanation, or interpretation, in the form of a running commentary, comprising the entire text of the work which it expounds; distinguished from a حَاشِيَة, which is a commentary only on particular words and passages: pl. شُرُوحٌ.]

شَرْحَةٌ: see شَرِيحَةٌ. b2: شَرْحَةٌ مِنَ الظِّبَآءِ Flesh-meat of gazelles cut in the manner termed شَرْح [i. e. into oblong slices], (TA,) such as is brought in a dry state, just as it was, not مُقَدَّد [which means cut into strips and then dried by exposure to the sun]. (ISh, O, K, TA.) شَرَاحٌ The discovery, disclosure, or explanation, of an affair or a case: so in the prov., النَّجَاحُ مَعَ الشَّرَاحِ [The accomplishment of one's want is with the discovery, or disclosure, or explanation, thereof]; meaning, discover thou, or disclose, or explain, to me my affair, or case, for the doing so is one of the means of accomplishing my want: thus expl. by As. (Meyd. [In the TA, من is put in the place of مع. See a similar prov. voce سَرَاحٌ.]) شَرِيحٌ, applied to flesh-meat, i. q. ↓ مَشْرُوحٌ [i. e. Cut into oblong slices]. (O.) b2: See also شَرِيحَةٌ, in two places.

شُرَيْحٌ The vulva of a woman; (O, K;) and (K) so ↓ مَشْرَحٌ: (A, Mgh, K:) or a proper name for the vulva of a woman; like as رُمَيْحٌ is a proper name for “ the penis. ” (TA in art. رمح.

[Golius appears to have found in the K الحَرُّ in the place of الحِرُ.]) شَرِيحَةٌ A cut piece of flesh-meat, (S, A, O, K,) as also ↓ شَرِيحٌ and ↓ شَرْحَةٌ, (K,) such as is مَشْرُوح [or cut into oblong slices]; (O;) [i. e. an oblong slice of flesh-meat:] or a thin piece, or slice, of flesh-meat: (L, TA:) and any extended piece of fat flesh-meat; (S, O;) as also ↓ شَرِيحٌ: (S:) pl. of the first شَرَائِحُ. (A.) شَارِحٌ [An expositor, explainer, or interpreter, of a book or the like. b2: And] A keeper, or guardian. (TA.) In the dial. of El-Yemen, (O, TA,) A guardian of seed-produce from the birds (O, K, TA) amp;c. (O, TA.) مَشْرَحٌ: see شُرَيْحٌ. b2: [Also] The سَافِلَة [i. e. podex, or anus,] of a man. (O.) مَشْرُوحٌ: see شَرِيحٌ.

A2: Also The سَرَاب [or mirage]: (K: [In the CK, الشَّرَابُ is put in the place of السَّرَابُ:]) mentioned on the authority of Th: and مَسْرُوحٌ [q. v.] is a dial. var. thereof. (TA.)

شعر

1 شَعَرَ بِهِ, (S, Msb, K, &c.,) and شَعُرَ بِهِ, (K,) which latter is disallowed by some, but both are correct, though the former is the [more] chaste, (TA,) aor. ـُ (S, Msb, K,) inf. n. شِعْرٌ (S, Msb, K, &c.) and شَعْرٌ (K, TA) and شَعَرٌ, (TA, and so in the CK in the place of شَعْرٌ,) but the first is the most common, (TA,) and شِعْرَةٌ (Msb, K) and شَعْرَةٌ and شُعْرَةٌ, (K,) of which last three the first is the most common, (TA,) and شِعْرَى and شُعْرَى (K) and شَعْرَى (TA) and شُعُورٌ (Msb, K) and شُعُورَةٌ, (K,) which is said to be the inf. n. of شَعُرَ, (TA,) and مَشْعُورٌ and مَشْعُورَةٌ (Lh, K) and مَشْعُورَآءُ, (K,) which is of extr. form, (TA,) He knew it; knew, or had knowledge, of it; was cognizant of it; or understood it; (S, * A, Msb, K, TA;) as also شَعَرَ لَهُ: (Lh, TA:) or he knew the minute particulars of it: or he perceived it by means of [any of] the senses. (TA.) Lh mentions the phrase أَشْعُرُ فُلَانًا مَا عَمِلَهُ and أَشْعُرُ لِفُلَانٍ مَا عَمِلَهُ [I know what such a one did or has done], and مَا شَعَرْتُ فُلَانًا مَا عَمِلَهُ [I knew not what such a one did], as on the authority of Ks, and says that they are forms of speech used by the Arabs. (TA.) [See also شِعْرٌ, below.] b2: شَعَرَ, (A, Msb, K,) aor. ـُ (Msb, K,) inf. n. شِعْرٌ and شَعْرٌ, (K, TA,) or شَعَرٌ, (so accord. to the CK instead of شَعْرٌ,) He said, or spoke, or gave utterance to, poetry; spoke in verse; poetized; or versified; syn. قَالَ شِعْرًا; [for poetry was always spoken by the Arabs in the classical times; and seldom written, if written at all, until after the life-time of the author;] (A, Msb, K;) as also شَعُرَ: (K:) or the latter signifies he made good, or excellent, poetry or verses; (K, MF;) and this is the signification more commonly approved, as being more agreeable with analogy: (MF:) or the latter signifies he was, or became, a poet; (S;) as also شَعِرَ, aor. ـَ (TA.) One says, شَعَرْتُ لِفُلَانٍ I said, or spoke, poetry, &c., to such a one. (TS, O, TA.) And لَوْ شَعُرَ بِنَقْصِهِ لَمَا شَعَرَ [Had he known his deficiency, he had not spoken poetry, or versified]. (A.) A2: شَاعَرَهُ فَشَعَرَهُ: see 3.

A3: شَعَرَ as a trans. verb syn. with اشعر: see 4. b2: As syn. with شاعر: see 3.

A4: شَعِرَ, aor. ـَ (K,) inf. n. شَعَرٌ, (TA,) His (a man's, TA) hair became abundant (K, TA) and long: (TA:) and said likewise of a goat, or other hairy animal, his hair became abundant. (TA.) b2: Also (assumed tropical:) He possessed slaves. (Lh, K.) 2 شعّر as an intrans. verb: see 4: b2: and as a trans. verb also: see 4.3 شَاْعَرَ ↓ شَاعَرَهُ فَشَعَرَهُ, (S, K,) aor. of the latter شَعَرَ, that is with fet-h, (S, MF,) accord. to Ks, who holds it to be thus even in this case, where superiority is signified, on account of the faucial letter; or, accord. to most, شَعُرَ, agreeably with the general rule; (MF;) He vied, or contended, with him in poetry, and he surpassed him therein. (S, K, MF.) A2: And شاعرهُ, (S,) and شاعرها, (A, Msb, K,) and ↓ شَعَرَهَا, (A, K,) He slept with him, and with her, (نَاوَمَهُ, S, and نَامَ مَعَهَا, Msb, K, or ضَاجَعَهَا, A,) in one شِعَار [or innermost garment]. (S, A, Msb, K.) A3: [Reiske, as mentioned by Freytag, explains شاعر as signifying also Tractavit, prensavit, vellicavit: but without naming any authority.]4 اشعرهُ He made him to know. (S.) Yousay, اشعرهُ بِالأَمْرِ and الأَمْرَ, (K,) the latter of which is less usual than the former, because one says شَعَرَ بِهِ but not شَعَرَهُ, (MF,) He aquainted him with the affair; made him to know it. (K.) And أَشْعَرْتُ أَمْرَ فَلَانٍ I made known the affair of such a one. (A.) And أَشْعَرْتُ فُلَانًا I made such a one notorious for an evil deed or quality. (A.) b2: Also, (inf. n. إِشْعَارٌ, Msb,) He marked it, namely a beast destined for sacrifice at Mekkeh, (S, * Mgh, Msb, * K, TA,) by stabbing it in the right side of its hump so that blood flowed from it, (S,) or by making a slit in its skin, (K,) or by stabbing it (K, TA) in one side of its hump with a مِبْضَع or the like, (TA,) so that the blood appeared, (K, TA,) or by making an incision in its hump so that the blood flowed, (Msb,) in order that it might be known to be destined for sacrifice. (S, Msb.) b3: [Hence, app.,] (assumed tropical:) He wounded him so as to cause blood to come. (TA.) It is said in a trad. respecting the assassination of 'Othmán, أَشْعَرَهُ مِشْقَصًا (assumed tropical:) He wounded him so as to cause blood to come with a مشقص [q. v.]: (TA:) and in another trad., أَشْعِرَ أَمِيرُ المُؤْمِنِينَ (assumed tropical:) [The Prince of the Faithful was wounded so that blood came from him]. (S.) b4: And (tropical:) He pierced him with a spear so as to make the spearhead enter his inside: and اشعرهُ سِنَانًا (tropical:) he made the spear-head to enter into the midst of him: [but this is said to be] from اشعرهُ بِهِ “ he made it to cleave to it. ” (TA.) أَشْعِرَ is said specially of a king, meaning He was slain. (A, TA.) b5: Also He made it to be a distinguishing sign: as when the performance of a religious service is made, or appointed, by God to be a sign [whereby his religion is distinguished]. (TA.) b6: and اشعروا They called, uttering their شِعَار [whereby they might know one another]: or they appointed for themselves a شِعَار in their journey. (Lh, K, TA. [See also 10.]) A2: مَا أَشْعَرَهُ [How good, or excellent, a poet is he !]. (TA in art. خزى: see مُخْزٍ in that art.) A3: اشعر [from شَعْرٌ or شَعَرٌ signifying “ hair ”] It (a fœtus, S, A, K, in the belly of its mother, TA) had hair growing upon it; (S, A, K;) as also ↓ تشعّر; (S, K;) and ↓ شعّر, inf. n. تَشْعِيرٌ; and ↓ استشعر. (K.) b2: And اشعرت She (a camel) cast forth her fœtus with hair upon it. (Ktr, K.) b3: And اشعر He lined a boot, (A, K,) and a جُبَّة, (A,) and the مِيثَرَة of a horse's saddle, and a قَلَنْسُوَة, and the like, (TA,) with hair; (A, K;) as also ↓ شَعَرَ; (Lh, A, K;) and ↓ شعّر, (K,) inf. n. تَشْعِيرٌ: (TA:) or, said of a ميثرة, he covered it with hair. (A.) b4: and اشعرهُ He clad him with a شِعَار [i. e. an innermost garment]. (S, A, K.) And He put on him a garment as a شِعَار, i. e., next his body. (TA.) [Hence,] اشعرهُ فُلَانٌ شَرًّا (tropical:) Such a one involved him in evil. (S, A.) And اشعرهُ الحُبُّ مَرَضًا (assumed tropical:) [Love involved him in disease]. (S.) and اشعرهُ بِهِ (assumed tropical:) He made it (i. e. anything) to cleave, or stick, to it, [like the شِعَار to the body,] i. e., to another thing. (K.) b5: [And (assumed tropical:) It clave to him, or it, as the شِعَار cleaves to the body. Hence,] اشعرهُ الهَمُّ (tropical:) [Anxiety clave to him as the شِعَار cleaves to the body]. (A.) And اشعر الهَمُّ قَلْبِى (tropical:) Anxiety clave to my heart (K, TA) as the شِعَار cleaves to the body. (TA.) And أَشْعَرَ الرَّجُلُ هَمًّا (tropical:) The man clave to anxiety as the شِعَار cleaves to the body. (S, TA. [In one of my copies of the S, أُشْعِرَ, accord. to which reading, the phrase should be rendered The man was made to have anxiety cleaving to him &c.]) A4: اشعر السِّكِّينَ (tropical:) He put a شَعِيرَة [q. v.] to the knife. (S, A, K. *) 5 تَشَعَّرَ see 4, in the latter half of the paragraph.6 تشاعر He affected, or pretended, to be a poet, not being such. (See its part. n., below.)]10 استشعرت البَقَرَةُ The cow uttered a cry to her young one, desiring to know its state. (A, TA.) b2: And استشعروا They called, one to another, uttering the شِعَار [by which they were mutually known], in war, or fight. (TA. [See also 4.]) A2: استشعر as syn. with اشعر and تشعّر: see 4, in the latter half of the paragraph. b2: Also, (A,) or استشعر شِعَارًا, (K,) He put on, or clad himself with, a شعار [i. e. an innermost garment]. (A, K.) [Hence,] اِسْتَشْعِرْ خَشْيَةَ اللّٰهِ (tropical:) Make thou the fear of God to be شِعَارَ قَلْبِكَ [i. e. the thing next to thy heart]. (TA.) And استشعر خَوْفًا (tropical:) He conceived in his mind fear. (S, A. *) شَعْرٌ and ↓ شَعَرٌ, (A, Msb, K, but only the latter in my copies of the S and in the O,) two wellknown dial. vars., the like being common in cases of this kind, in which the medial radical letter is a faucial, (MF,) [but the latter I have found to be the more common,] Hair; i. e. what grows upon the body, that is not صُوف nor وَبَر; (K;) it is an appertenance of human beings and of other animals: (S, A, Msb:) [when spoken of as used in the fabrication of cloth for tents &c., the meaning intended is goats' hair: (see 4 in art. بنى:)] of the masc. gender: (Msb, TA:) pl. (of the former, Msb) شُعُورٌ and (of the latter, Msb) أَشْعَارٌ (S, Msb, K) and (of the latter also, TA) شِعَارٌ: (K, TA:) and ↓ أُشَيْعَارٌ, properly dim. of أَشْعَارٌ, is used, accord. to Aboo-Ziyád, as dim. of شُعُورٌ: (TA:) the n. un. is with ة: (S, A, * Msb, K:) and this, i. e. شَعْرَةٌ [or شَعَرَهٌ], is also used metonymically as a pl. (K, TA.) One says, بَيْنِى وَبَيْنَكَ المَالُ شَقُّ الشَّعْرَةِ and شَقُّ الأُبْلُمَةِ (assumed tropical:) [The property is, or shall be, equally divided between me and thee]. (TA.) And رَأَى فُلَانٌ الشَّعْرَةَ Such a one saw, or has seen, hoariness, or white hairs, (Yaakoob, S, A, TA,) upon his head. (TA.) b2: [The n. un.] شَعْرَةٌ is also used, metonymically, as meaning (tropical:) A daughter. (TA.) b3: And ↓ شَعَرٌ (K, and so accord. to the TA, but in the CK ↓ شُعْرٌ,) signifies also (tropical:) Plants and trees; (K, TA;) as being likened to hair. (TA.) b4: And the same, (A, K, TA, but in the CK ↓ شُعْرٌ,) (tropical:) Saffron (A, K) before it is pulverized. (A.) شُعْرٌ: see the next two preceding sentences.

شِعْرٌ [an inf. n., (see 1, first sentence,) and used as a simple subst. signifying] Knowledge; cognizance: (K, TA:) or knowledge of the minute particulars of things: or perception by means of [any of] the senses. (TA.) One says, لَيْتَ شِعْرِى فُلَانًا مَا صَنَعَ, (Ks, Lh, S, * Msb, * K, *) and لَيْتَ شِعْرِى لَهُ مَا صَنَعَ, and لَيْتَ شِعْرِى عَنْهُ مَا صَنَعَ, (Ks, Lh, K, *) i. e. Would that I knew what such a one did, or has done; (S, * K, * Msb, * TA;) for would that my knowledge were present at, or comprehending, what such a one did, or has done; the phrase being elliptical: (TA:) accord. to Sb, لَيْتَ شِعْرِى is for ليت شِعْرَتِى, the ة being elided as in هُوَ أَبُو عُذْرِهَا [for هو ابو عُذْرَتِهَا], (S, TA,) the elision of the ة in this latter instance, as Sb says, being peculiar to the case of the words being preceded by ابو; [but see عُذْرَةٌ;] and as in إِقَامَة when used as a prefixed noun; though لَيْتَ شِعْرَتِى is not now known to have been heard. (TA.) One says also, لَيْتَ شِعْرِى مَا كَانَ Would that I knew what happened, or has happened. (A.) b2: The predominant signification of شِعْرٌ is Poetry, or verse; (Msb, K;) because of its preeminence by reason of the measure and the rhyme; though every kind of knowledge is شِعْرٌ: (K:) or because it relates the minute affairs of the Arabs, and the occult particulars of their secret affairs, and their facetiæ: (Er-Rághib, TA:) it is properly defined as language qualified by rhyme and measure intentionally; which last restriction excludes the like of the saying in the Kur [xciv. 3 and 4], اَلَّذِى أَنْقَضَ ظَهْرَكْ وَرَفَعْنَا لَكَ ذِكْرَكْ, because this is not intentionally qualified by rhyme and measure: (KT; and the like is said in the Msb:) and sometimes a single verse is thus termed: (Akh, TA:) pl. أَشْعَارٌ. (S, K.) b3: Also (assumed tropical:) Falsehood; because of the many lies in poetry. (B, TA.) شَعَرٌ: see شَعْرٌ, in two places.

شَعِرٌ: see أَشْعَرُ. b2: [The fem.] شَعِرَةٌ signifies [particularly] A sheep or goat (شَاةٌ) having hair growing between the two halves of its hoof, which in consequence bleed: or having an itching in its knees, (K, TA,) and therefore always scratching with them. (TA.) شَعْرَةٌ and شَعَرَةٌ ns. un. of شَعْرٌ [q. v.] and شَعَرٌ.

شِعْرَةٌ The hair of the pubes; (T, Msb, K;) as also ↓ شِعْرَآء, [accord. to general analogy with tenween,] or ↓ شَعْرَآء, [and if so, without tenween,] accord to different copies of the K; (TA;) of a man and of a woman; and of the hinder part of a woman: (T, Msb:) or the hair of the pubes of a woman, specially: (S, O, Msb:) and the pubes (عَانَة) [itself]: (K:) and the place of growth of the hair beneath the navel. (K, * TA.) b2: Also A portion of hair. (K, * TA.) الشِّعْرَى [The star Sirius;] a certain bright star, also called المِرْزَمُ; (TA; [but see this latter appellation;]) the star that rises [aurorally] after الجَوْزَآء [by which is here meant Gemini], in the time of intense heat, (S, TA,) and after الهَقْعَة [app. a mistranscription for الهَنْعَة]: (TA:) [about the epoch of the Flight, it rose aurorally, in Central Arabia, on the 13th of July, O. S.: (see النَّثْرَةُ; and see also مَنَازِلُ القَمَرِ, in art. نزل:) on the periods of its rising at sunset, and setting aurorally, see دَبَرٌ and دَبُورٌ:] the Arabs say, إِذَا طَلَعَتِ الشِّعْرَى جَعَلَ صَاحِبُ النَّخْلِ يَرَى [When Sirius rises aurorally, the owner of the palm-trees begins to see what their fruit will be]: (TA:) there are two stars of this name; الشِّعْرَى العَبُورُ and الشِّعْرَى الغُمَيْصَآءُ, (S, K,) together called الشِّعْرَيَانِ: the former is that [above mentioned] which is in [a mistake for “ after ”] الجَوْزَآء, and the latter is [Procyon,] in the ذِرَاع [by which is meant الذِّرَاعُ المَقْبُوضَةُ, not الذِّرَاعُ المَبْسُوطَةُ]; (S;) and both together are called the two Sisters of Suheyl (سُهَيْل [i. e. Canopus]): (S, K:) the former was worshipped by a portion of the Arabs; and hence God is said in the Kur-án to be Lord of الشِّعْرَى: (TA:) it is called العَبُور because of its having crossed the Milky Way; and the other is called الغُمَيْصَآء because said by the Arabs to have wept after the former until it had foul thick matter in the corner of the eye: (K in art. غمص:) the former is also called الشِّعْرَى اليَمَانِيَّةُ [the Yemenian, or Southern, شعرى]; and the latter, الشِّعْرَى الشَّامِيَّةُ [the Syrian, or Northern, شعرى]. (Kzw.) شَعْرَآءُ fem. of أَشْعَرُ [q. v.: under which head it is also mentioned either as a subst. or as an epithet in which the quality of a subst. is predominant]. b2: See also شِعْرَةٌ.

شِعْرَآء [app., if correct, with tenween]: see شِعْرَةٌ.

شِعْرِىٌّ [Of, or relating to, poetry; poetical. b2: And also (assumed tropical:) False, or lying]. One says أَدِلَّةٌ شِعْرِيَّةٌ (assumed tropical:) False, or lying, evidences or arguments: because of the many lies in poetry. (B, TA.) A2: [and Of, or relating to, الشِّعْرَى, i. e. Sirius.] You say, رَعَيْنَا شِعْرِىَّ المَرَاعِى We pastured our cattle upon the herbage of which the growth was consequent upon the نَوْء [i. e. the auroral rising or setting] of الشِّعْرَى [or Sirius]. (A.) شَعَرِيَّاتٌ The young ones of the رَخَم [i. e. vultur percnopterus]. (K.) شَعْرَانُ: see أَشْعَرُ. b2: شَعْرَان [app. without tenween, being probably originally an epithet, also] signifies (assumed tropical:) The [shrub called] رِمْث, (K,) or a species thereof, (Tekmileh, TA,) green, inclining to dust-colour: (Tekmileh, K, TA:) or a species of [the kind of plants called] حَمْض, dust-coloured: (TA:) or حَمْض upon which hares feed, and in which they [make their forms, i. e.] lie, cleaving to the ground; it is like the large أُشْنَانَة [here app. used as the n. un. of أُشْنَانٌ, i. e. kali, or glasswort], has slender twigs, and appears from afar black. (AHn, TA.) شُعْرُورٌ [A poetaster]: see شَاعِرٌ.

A2: Also, accord. to analogy, sing. of شَعَارِيرُ, which is (assumed tropical:) Syn. with شُعْرٌ [as pl. of شَعْرَآءُ, q. v. voce أَشْعَرُ], meaning the flies that collect upon the sore on the back of a camel, and, when roused, disperse themselves from it. (TA.) [Hence the saying,] ذَهَبَ القَوْمُ شَعَارِيرَ (assumed tropical:) The people dispersed themselves, or became dispersed: (S:) and ذَهَبُوا شَعَارِيرَ بِقُذَّانَ, (K,) or بِقَذَّانَ, and بِقِذَّانَ, (TA,) and بِقِنْدَحْرَةَ, (K,) and بِقِنْذَحْرَةَ, (TA,) (assumed tropical:) They went away in a state of dispersion, like flies: (K:) شعارير thus used being pl. of شُعْرُورٌ; (TA;) or having no sing. (Fr, Akh, S, TA.) And أَصْبَحَتْ شَعَارِيرَ بِقِرْدَحْمَةَ, and بِقِرْذَحْمَةَ, and بِقِنْدَحْرَةَ and بِقِدَّحْرَةَ, and بِقِذَّحْرَةَ, (assumed tropical:) They became beyond reach, or power. (Lh, TA.) b2: And the same pl. شَعَارِيرُ, having no sing., also signifies (assumed tropical:) A certain game (S, K, TA) of children. (TA.) You say, لَعِبْنَا الشَّعَارِيرَ [We played at the game of الشعارير]: and هٰذَا لَعِبُ الشَّعَارِيرِ [This is the game of الشعارير]. (S.) b3: And (assumed tropical:) A sort of women's ornaments, like barley [-corns], made of gold and of silver, and worn upon the neck. (TA.) b4: And شُعْرُورَةٌ [n. un. of شُعْرُورٌ] signifies A small قِثَّآء [or cucumber]: pl. شَعَارِيرُ [as above]. (S, K.) شَعْرَانِىٌّ: see أَشْعَرُ.

A2: أَرْنَبٌ شَعْرَانِيَّةٌ A hare that feeds upon the شَعْرَان [q. v.], and that [makes its form therein, i. e.] lies therein, cleaving to the ground. (AHn, TA.) شَعَارٌ (tropical:) Trees; (ISk, Er-Riyáshee, S, A, K;) as also ↓ شِعَارٌ: (As, ISh, K:) or tangled, or luxuriant, or abundant and dense, trees; (T, K;) as also ↓ شِعَارٌ: (Sh, T, K:) or (TA, but in the K “ and ”) trees in land that is soft (K, TA) and depressed, between eminences, (TA,) where people alight, (K, TA,) such as is termed دَهْنَآء, and the like, (TA,) warming themselves thereby in winter, and shading themselves thereby in summer, as also ↓ مَشْعَرٌ: (K, TA:) or this last signifies any place in which are a خَمَر [or covert of trees, &c.,] and [other] trees; and its pl. is مَشَاعِرُ. (TA.) One says, أَرْضٌ كَثِيرَةُ الشَّعَارِ (assumed tropical:) A land abounding in trees [&c.]. (S.) b2: See also the next paragraph, latter half.

شِعَارٌ A sign of people in war, (S, Msb, K,) and in a journey (K) &c., (TA,) i. e. (Msb) a call or cry, (A, Mgh, Msb,) by means of which to know one another: (S, A, Mgh, Msb:) and the شِعَار of soldiers is a sign that is set up in order that a man may thereby know his companions: (TA:) and شِعَار signifies also the banners, or standards, of tribes. (TA in art. برم.) It is said in a trad. that the شِعَار of the Prophet in war was يَا مَنْصُورُ أَمِتْ أَمِتْ [O Mansoor, (a proper name of a man, meaning “ aided ” &c.,) kill thou, kill thou]. (TA.) and it is said that he appointed the شِعَار of the refugees on the day of Bedr to be يابَنِى عَبْدِ الرَّحْمٰنِ: and the شعار of El-Khazraj, يا بَنِى عَبْدِ اللّٰهِ: and that of El-Ows, يَا بَنِى عُبَيْدِ اللّٰهِ: and their شعار on the day of El-Ahzáb, حٰم لَا يُنْصَرُونَ. (Mgh.) b2: And Thunder; (Tekmileh, K;) as being a sign of rain. (TK.) b3: شِعَارُ الحَجِّ means The religious rites and ceremonies of the pilgrimage; and the signs thereof; (K;) and, (TA,) as also ↓ الشَعَائِرُ, (S,) the practices of the pilgrimage, and whatever is appointed as a sign of obedience to God; (S, Msb, * TA;) as the halting [at Mount 'Arafát], and the circuiting [around the Kaabeh], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the throwing [of the pebbles at Minè], and the sacrifice, &c.; (TA;) and ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ and ↓ مَشْعرٌ signify the same as شِعَارٌ: (L:) ↓ شَعِيرَةٌ is the sing. of شَعَائِرُ meaning as expl. above; (As, S, Msb;) or, as some say, the sing. is ↓ شِعَارَةٌ: (As, S:) or ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ, by some written ↓ شَعَارَةٌ, and ↓ مَشْعَرٌ, signify a place [of the performance] of religious rites and ceremonies of the pilgrimage; expl. in the K by مُعْظَمُهَا, which is a mistake for مَوْضِعُهَا; (TA;) and ↓ مَشَاعِرُ, places thereof: (S:) or الحَجِّ ↓ شَعَائِرُ signifies the مَعَالِم [or characteristic practices] of the pilgrimage, to which God has invited, and the performance of which He has commanded; (K;) as also ↓ المَشَاعِرُ: (TA:) and اللّٰهِ ↓ شَعَائِرُ, all those religious services which God has appointed to us as signs; as the halting [at Mount 'Arafát], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the sacrificing of victims: (Zj, TA:) or the rites and ceremonies of the pilgrimage, and the places where those rites and ceremonies are performed; (Bd in v. 2 and xxii. 33;) among which places are Es-Safà and El-Marweh, they being thus expressly termed; (Kur ii. 153;) and so accord. to Fr in the Kur v. 2: (TA:) or the obligatory statutes or ordinances of God: (Bd in v. 2:) or the religion of God: (Bd in v. 2 and xxii. 33:) the camels or cows or bulls destined to be sacrificed at Mekkeh are also said in the Kur xxii. 37, to be مِنْ شَعَائِرِ اللّٰهِ, i. e. of the signs of the religion of God: (Bd and Jel:) and [hence the sing.]

↓ شَعِيرَةٌ signifies [sometimes] a camel or cow or bull that is brought to Mekkeh for sacrifice; (S, K;) such as is marked in the manner expl. voce أَشْعَرَ; (Msb;) and شَعَائِرُ is its pl.; (K;) and is also pl. of شِعَارٌ: and the [festival called the]

عِيد is said to be a شِعَار of the شَعَائِر [i. e. a sign of the signs of the religion] of El-Islám. (Msb.) b4: شِعَارُ الدَّمِ is said to mean (tropical:) The piece of rag: or (tropical:) the vulva: because each is a thing that indicates the existence of blood. (Mgh.) A2: Also The [innermost garment; or] garment that is next the body; (S, Msb;) the garment that is next the hair of the body, under the دِثَار; as also ↓ شَعَارٌ; (K;) but this is strange: (TA:) pl. [of pauc.] أَشْعِرَةٌ and [of mult.] شُعُرٌ. (K.) [Hence,] one says, لَبِسَ شِعَارَ الهَمِّ (tropical:) [He involved himself in anxiety]. (A.) And جَعَلَ الخَوْفَ شِعَارَهُ (assumed tropical:) [He made fear to be as though it were his innermost garment], by closely cleaving to it. (TA in art. درع.) [Hence, also,] it is said in a prov., هُمُ الشِّعَارُ دُونَ الدِّثَارِ, meaning (assumed tropical:) They are near in respect of love: and in a trad., relating to the Ansár, أَنْتُمُ الشِّعَارُ وَالنَّاسُ الدِّثَارُ (assumed tropical:) Ye are the special and close friends [and the people in general are the less near in friendship]. (TA.) b2: Also A horse-cloth; a covering for a horse to protect him from the cold. (K.) b3: And (assumed tropical:) A thing with which wine [app. while in the vat] is protected, or preserved from injury: (L, K: [for الخَمْرُ, the reading in the CK, the author of the TK has read الخُمُرُ (and thus I find the word written in my MS. copy of the K) or الخُمْرُ, pls. of الخِمَارُ; and Freytag has followed his example: but الخَمْرُ is the right reading, as is shown by what here follows:]) so in the saying of El-Akhtal, فَكَفَّ الرِّيحَ وَالأَنْدَآءَ عَنْهَا مِنَ الزَّرَجُونِ دُونَهُمَا الشِّعَارُ

[evidently describing wine, and app. meaning (assumed tropical:) And the شعار of the wine, (الشِّعَارُ مِنَ الزَّرَجُونَ, i. e. شِعَارُ الزَّرَجُونِ,) while yet in the vat, intervening as an obstacle to them, kept off the wind and the rains, or dews, or day-dews, from it, namely, the wine]. (L.) b4: See also شَعَارٌ, in two places.

A3: Also Death. (O, K.) شَعِيرٌ, (S, Msb, K,) which may be also pronounced شِعِيرٌ, agreeably with the dial. of Temeem, as may any word of the measure فَعِيلٌ of which the medial radical letter is a faucial, and, accord. to Lth, certain of the Arabs pronounced in a similar manner any word of that measure of which the medial radical letter is not a faucial, like كَبِيرٌ and جَلِيلٌ and كَرِيمٌ, (MF,) [and thus do many in the present day, others pronouncing the fet-h in this case, more correctly, in the manner termed إِمَالَة, i. e. as “ e ” in our word “ bed: ”

Barley;] a certain grain, (S, Msb,) well known: (Msb, K:) of the masc. gender, except in the dial. of the people of Nejd, who make it fem.: (Zj, Msb:) n. un. with ة [signifying a barleycorn]. (S, K.) A2: Also An accompanying associate; syn. عَشِيرٌ مُصَاحِبٌ: on the authority of En-Nawawee: (K, TA:) said to be formed by transposition: but it may be from شَعَرَهَا meaning “ he slept with her in one شِعَار; ” [see 3; and so originally signifying a person who sleeps with another in one innermost garment;] then applied to any special companion. (TA.) شِعَارَةٌ, and, as written by some, شَعَارَةٌ: see شِعَارٌ, in four places.

شَعِيرَةٌ A sign, or mark. (Mgh.) b2: See this word, and the pl. شَعَائِرُ, voce شِعَارٌ, in seven places.

A2: Also n. un. of شَعِيرٌ [q. v.]. (S, K.) b2: and [hence,] (tropical:) The iron [pin] that enters into the tang of a knife which is inserted into the handle, being a fastening to the handle: (S:) or a thing that is moulded of silver or of iron, in the form of a barley-corn, (K, TA,) entering into the tang of the blade which is inserted into the handle, (TA,) being a fastening to the handle of the blade. (K, TA.) b3: [And (assumed tropical:) A measure of length, defined in the law-books &c. as equal to six mule's hairs placed side by side;] the sixth part of the إِصْبَع [or digit]. (Msb voce مِيلٌ.) b4: [And (assumed tropical:) The weight of a barley-corn.]

شُعَيْرَةٌ dim. of شَعْرَةٌ and شَعَرَةٌ: pl. شُعَيْرَاتٌ.]

شُعَيْرَآءُ [dim. of شَعْرَآءُ fem. of أَشْعَرُ.

A2: Also] A kind of trees; (Sgh, K;) in the dial. of Hudheyl. (Sgh, TA.) b2: See also أَشْعَرُ, last signification but one.

شَعِيرِىٌّ A seller of شَعِير [or barley]: one does not use in this sense either of the more analogical forms of شَاعِرٌ and شَعَّار. (Sb, TA.) شَاعِرٌ A poet: (T, S, Msb, K:) so called because of his intelligence; (S, Msb;) or because he knows what others know not: (T, TA:) accord. to Akh, it is a possessive epithet, like لَابِنٌ and تَامِرٌ: (S:) pl. شُعَرَآءُ, (S, Msb, K,) deviating from analogy: (S, Msb:) Sb says that the measure فَاعِلٌ is likened in this case to فَعِيلٌ; and hence this pl.: (TA:) or, accord. to IKh, the pl. is of this form because the sing. is from شَعُرَ, and therefore should by rule be of the measure فَعِيلٌ, like شَرِيفٌ [from شَرُفَ]; but were it so, it might be confounded with شَعِير meaning the grain thus called, therefore they said شَاعِرٌ, and regarded in the pl. the original form of the sing. (Msb.) A wonderful poet is called خِنْذِيذٌ: one next below him, شَاعِرٌ: then, ↓ شَوَيْعِرٌ [the dim.]: (Yoo, K:) then, ↓ شُعْرُورٌ: and then, ↓ مَتَشَاعِرٌ. (K.) b2: Also (assumed tropical:) A liar: because of the many lies in poetry: and so, accord. to some, in the Kur xxi. 5. (B, TA.) b3: شِعْرٌ شَاعِرٌ Excellent poetry: (Sb, T, K:) or known poetry: but the former explanation is the more correct. (TA.) One also says, sometimes, كَلِمَةٌ شَاعِرَةٌ, [by كلمة] meaning قَصِيدَةٌ: but generally in a phrase of this kind the two words are cognate, as in وَيْلٌ وَائِلٌ and لَيْلٌ لَائِلٌ. (TA.) شُوَيْعِرٌ: see the next preceding paragraph.

أَشْعَرُ [More, and most, knowing or cognizant or understanding: see 1, first sentence. b2: And,] applied to a verse, (T,) or to a poem, (S,) More [and most] poetical. (T, S. *) A2: Also, (S, A, K,) and ↓ شَعِرٌ, (A, K,) and ↓ شَعْرَانِىٌّ, (K,) which last (SM says) I have seen written شَعَرَانِىٌّ, (TA,) A man having much hair upon his body: (S, A:) or having hair upon the whole of the body: (IAth, L voce أَجْرَدُ [q. v.], in explanation of the first:) or having much and long hair (K, TA) upon the head and body: (TA:) and the first and second, a goat having much hair: fem. of the first شَعْرَآءُ: (TA:) and pl. of the first شَعْرٌ. (S, K.) One says أشْعَثُ أَشْعَرُ, meaning Having his head unshaven and not combed nor anointed. (TA.) And فُلَانٌ أَشْعَرُ الرَّقَبَةِ [lit. Such a one is hairy in the neck] is said of a man though he have not hair upon his neck, as meaning (tropical:) such a one is strong, like a lion. (A, * TA.) b2: [The fem.] شَعْرَآءُ also signifies A testicle, or scrotum, (خُصْيَةٌ,) having much hair: (TA:) and the سَوْءَة [or pudendum]: thus used as a subst. (IAar, TA in art. معط.) See also شِعْرَةٌ. b3: And A furred garment. (Th, K.) b4: And as an epithet, (tropical:) Evil, foul, or abominable: [as being likened to that which is shaggy, and therefore unseemly:] (K, * TA:) in the K, الخَشِنَةُ is erroneously put for الخَبِيثَةُ. (TA.) One says, دَاهِيَةٌ شَعْرَآءُ, (S, A, K,) and وَبْرَآءُ, (S, A,) and زَبَّآءُ, (TA in art. زب,) (tropical:) An evil, a foul, or an abominable, (TA,) or a severe, or great, (K,) calamity or misfortune: pl. شُعْرٌ. (K, TA.) and one says to a man when he has said a thing that one blames or with which one finds fault, جِئْتَ بِهَا شَعْرَآءَ ذَاتَ وَبَرٍ (tropical:) [Thou hast said it as a foul, or an abominable, thing]. (S, A. *) b5: And أَشْعَرُ signifies also The hair that surrounds the solid hoof: (S:) or [the extremity, or border, of the pastern, next the solid hoof; i. e.] the extremity of the skin surrounding the solid hoof, (K, TA,) where the small hairs grow around it: (TA:) or the part between the hoof of a horse and the place where the hair of the pastern terminates: and the part of a camel's foot where the hair terminates: (TA:) pl. أَشَاعِرُ, (S, TA,) because it is [in this sense] a subst. (TA.) b6: Also The side of the vulva, or external portion of the female organs of generation: (K:) it is said that the أَشْعَرَانِ are the إِسْكَتَانِ, which are the two sides [or labia majora] of the vulva of a woman: or the two parts next to the شُفْرَانِ, which are the two borders of the إِسْكَتَانِ: or the two parts between the إِسْكَتَانِ and the شُفْرَانِ: (L, TA:) or the two parts next to the شُفْرَانِ, in the hair, particularly: (Zj, in his “ Khalk el-Insán: ”) the أَشَاعِر of the حَيَآء [or vulva of a camel &c.] are the parts where the hair terminates: (TA:) and the أَشَاعِر of a she-camel are the sides of the vulva. (S, L, TA.) b7: And A thing that comes forth from [between] the two halves of the hoof of a sheep or goat, resembling a ثُؤْلُول [or wart]; (Lh, K;) for which it is cauterized. (Lh, TA.) b8: And Flesh coming forth beneath the nail: pl. شُعُرٌ, (K, TA,) with two dammehs, (TA,) or شُعْرٌ. (So in the CK.) b9: And [the fem.] شَعْرَآءُ also signifies (tropical:) Land (أَرْض) containing, or having, trees: or abounding in trees: (A, K:) [and so, app., ↓ شَعْرَانُ; for] there is a mountain in [the province of] El-Mowsil called شَعْرَانُ, said by AA to be thus called because of the abundance of its trees: (S:) or شَعْرَآءُ signifies many trees: (A 'Obeyd, S:) or i. q. أَجَمَةٌ [i. e. a thicket, wood, or forest; &c.]: (TA:) and a meadow (رَوْضَةٌ, AHn, A, K, TA) having its upper part covered with trees, (AHn, K * TA,) or abounding in trees, (TA,) or abounding in herbage: (A:) and a tract of sand (رَمْلَةٌ) producing [the plant called] نَصِىّ (Sgh, L, K) and the like. (Sgh, K.) b10: And (assumed tropical:) A certain tree of the kind called حَمْض, (K, TA,) not having leaves, but having [what are termed] هَدَب [q. v.], very eagerly desired by the camels, and that puts forth strong twigs or branches; mentioned in the L on the authority of AHn, and by Sgh on the authority of Aboo-Ziyád; and the latter adds that it has firewood. (TA.) b11: And (assumed tropical:) A certain fruit: (AHn, TA:) a species of peach: (S, K:) sing. and pl. the same: (AHn, S, K:) or a single peach: (IKtt, MF:) or الأَشْعَرُ is a name of the peach, and the pl. is شُعْرٌ. (Mtr, TA.) b12: Also (assumed tropical:) A kind of fly, (S, K,) said to be that which has a sting, (S,) blue, or red, that alights upon camels and asses and dogs; (K;) as also ↓ شُعَيْرَآءُ: (TA:) a kind of fly that stings the ass, so that he goes round: AHn says that it is of two species, that of the dog and that of the camel: that of the dog is well known, inclines to slenderness and redness, and touches nothing but the dog: that of the camel inclines to yellowness, is larger than that of the dog, has wings, and is downy under the wings: sometimes it is in such numbers that the owners of the camels cannot milk in the day-time nor ride any of them; so that they leave doing this until night: it stings the camel in the soft parts of the udder and around them, and beneath the tail and the belly and the armpits; and they do not protect the animal from it save by tar: it flies over the camels so that one hears it to make a humming, or buzzing, sound. (TA. [See also شُعْرُورٌ, under which its pl. شُعْرٌ is mentioned.]) b13: And [hence, perhaps, as this kind of fly is seen in swarms,] (assumed tropical:) A multitude of men. (K.) أُشَيْعَارٌ: see شَعْرٌ.

مَشْعَرٌ i. q. مَعْلَمٌ [meaning A place where a thing is known to be]. (TA.) b2: And hence, A place of the performance of religious services. (TA.) See this word, and its pl. مَشَاعِرُ, voce شِعَارٌ, in four places. b3: [The pl.] المَشَاعِرُ also signifies The five senses; (S, * A, * TA;) the hearing, the sight, the smell, the taste, and the touch. (S and Msb in art. حس.) A2: See also شَعَارٌ.

دِيَةُ المُشْعَرَةِ The bloodwit that is exacted for killing kings: it is a thousand camels. (A, TA. [See 4.]) مُتَشَاعِرٌ One who affects, or pretends, to be a poet, but is not. (S, * L, * K, * TA.) See شَاعِرٌ.

شور

1 شَارَ, (S, A, Msb, K,) aor. ـُ (Msb,) inf. n. شَوْرٌ (Msb, K) and شِيَارٌ and شِيَارَةٌ and مَشَارٌ and مَشَارَةٌ; (K;) and ↓ اشتار, and ↓ اشار, (S, K,) and ↓ استشار; (A, K;) He gathered honey; (S, Msb;) extracted it from the small hollow [in the rock in which it had been deposited by the wild bees]; (A, K;) gathered it from its hives and from other places. (TA.) A2: شار, inf. n. شَوْرٌ, He exhibited, showed, or displayed, a thing. (IAth, TA.) b2: شار الدَّابَّةَ, (S, A, Mgh, Msb, K,) inf. n. شَوْرٌ (S, Mgh, Msb, K) and شِوَارٌ, (K, TA,) or شَوَارٌ; (CK;) and ↓ شوّرها, (A, K,) inf. n. تَشْوِيرٌ; (TA;) and ↓ اشارها, (Th, K,) but this last is rare; (Th, TA;) He exhibited, or displayed, the beast, for sale, (S, A, Mgh, Msb,) going to and fro with it, (S, Mgh,) or making it to run, and the like: (Msb:) he tried the beast, to know its pace, or manner of going: (A, Mgh:) he made the beast to run, that he might know its power: (TA:) he broke, or trained, the beast: or he rode it on the occasion of exhibiting, or displaying, it to its purchaser: or tried it, to see its powers: or he examined it, as though he turned it over; and in like manner, الأَمَةَ the female slave. (K, TA.) [Hence] شار نَفْسَهُ He displayed his agility, to show his power. (TA, from a trad.) b3: And شُرْتُهُ I ornamented, or decorated, it. (TA.) A3: شار He (a man) became goodly in countenance. (Fr, TA.) b2: He (a horse) became fat and goodly: (S:) and so شارت said of a she-camel: (TA:) [and ↓ تشوّرت said of a woman: (Freytag, from the Deewán of the Hudhalees:)] or شارت said of a she-camel, she became fat; (K;) and in like manner ↓ اشتار and ↓ استشار said of a he-camel: (S:) and ↓ اشتارت الإِبِلُ the camels became somewhat fat: (S:) and ↓ استشارت they became fat and goodly: (K:) or this last signifies (tropical:) they became fat; because their owner points to such with his fingers; as though they desired to be pointed to. (A.) 2 شوّر الدَّابَّةَ, inf. n. تَشْوِيرٌ: see 1. b2: شوّر بِهِ He did to him a deed of which one should be ashamed: (Yaakoob, Th, A, K:) or he made bare his pudenda: (O:) or as though he made bare his pudenda. (S.) b3: And شوّرهُ, (Lh, S,) and شوّر بِهِ, (Lh, TA,) He made him to be confounded, or perplexed, and unable to see his right course, by reason of shame; or ashamed, and confounded, or perplexed, and unable to see his right course, in consequence of a deed that he had done. (Lh, S.) b4: شوّر القُطْنَ He turned over [or separated and loosened] the cotton by means of the مِشْوَار [q. v.]. (TA.) b5: See also 4, in two places.3 شاورهُ, (inf. n. مُشَاوَرَةٌ and شِوَارٌ, TA,) and ↓ استشاره, both signify the same, (S, Msb,) He consulted him, or consulted with him; he debated with him in order that he might see his opinion; (Msb;) فِى الأَمْرِ respecting the thing or affair: (S, Mgh, * Msb: *) or ↓ the latter, (A, K,) or both, (TA,) he sought, desired, or asked, of him counsel, or advice. (A, K.) See also 6.4 أَشْوَرَ see 1, first sentence. b2: أَشِرْنِى عَسَلًا, (K,) or عَلَى العَسَلِ, (Sh, Sgh, L,) Help thou me to collect honey, or the honey. (Sh, Sgh, L, K.) A2: اشار الدَّابَّةَ: see 1. b2: اشار النَّارَ, and اشار بِهَا, (K,) and أَشْوَرَهَا, or أَشْوَرَ بِهَا, (accord. to different copies of the K, the former accord. to the text of the K in the TA,) and بِهَا ↓ شوّر, (K, TA,) He stirred up the fire, or made it to burn up; syn. رَفَعَهَا. (K.) A3: اشار إِلَيْهِ, (S, Msb, K,) inf. n. إِشَارَةٌ, (Msb,) He made a sign to him, with the hand, (S, Msb, K,) or with the head, (Msb,) or with the eye, or with the eyebrow, (K,) or with a thing serving to convey intelligence of what he would say; as when one asks another's permission to do a thing, and the latter makes a sign with his hand or with his head, meaning that he should do it or not do it; (Msb;) as also اليه ↓ شوّر, (ISk, S, Msb, K,) inf. n. تَشْوِيرٌ. (Msb.) b2: [And He, or it, pointed to it or at it, pointed it out, or indicated it. Hence, in grammar, اِسْمُ إِشَارَةٍ A noun of indication; as ذَا &c. And] اشار إِلَى الحَرَكَةِ بِصَوْتٍ خَفِىٍّ

[He indicated the vowel by a somewhat obscure sound;] meaning he pronounced the vowel in the manner termed الرَّوْمُ. (I'Ak p. 351.) And اشار إِلَى الإِعْرَابِ فِى الوَقْفِ [He indicated the caseending by the pronunciation termed الرَّوْمُ in pausing; as when you say أَىُّ with a slurring of the final vowel-sound to one who says to you مَرَّ بِى رَجُلٌ]. (S voce أَىٌّ.) b3: اشار بِهِ He made it known. (Har p. 357.) b4: اشار عَلَيْهِ He made known, or notified, to him the manner of accomplishing the affair that was conducive to good, and guided him to that which was right. (Har ibid.) b5: اشار عَلَيْهِ بِكَذَا [in the CK اليه] He counselled him, or advised him, to do such a thing; (S, * Msb;) showed him that he held it right for him to do such a thing: (Msb:) or he commanded, ordered, or enjoined, him to do such a thing. (K.) 5 تشوّر He had a deed done to him of which one should be ashamed. (Yaakoob, Th, A, K.) [It occurs in a saying of Yaakoob, respecting an indecent action of an Arab of the desert, app. as meaning His pudenda became exposed; (see 2;) but some disapprove it, and say that it is not genuine Arabic; as is stated in the TA.] b2: He was, or became, confounded, or perplexed, and unable to see his right course, by reason of shame; or ashamed, and confounded, or perplexed, and unable to see his right course, in consequence of a deed that he had done. (Lh, S.) A2: See also 1, last sentence.6 تشاوروا and ↓ اِشْتَوَرُوا (A, Mgh, Msb) They consulted one another, or consulted together; they debated together in order that they might see one another's opinion: (Msb:) تَشَاوُرٌ signifies the extracting, or drawing forth, opinion; as also ↓ مُشَاوَرَةٌ and ↓ مَشْوَرَةٌ and ↓ مَشُورَةٌ, from شَارَ “ he extracted honey; ” (Bd in ii. 233;) and ↓ شُورَى signifies the same as تَشَاوُرٌ. (Bd in xlii. 36, and Mgh.) A2: تَشَايَرَهُ النَّاسُ occurs in a trad. as meaning اِشْتَهَرُوهُ بِإِبْصَارِهِمْ [app. The people rendered him conspicuous, or notorious, by their looking at him]. (TA. [There mentioned in the present art.; as though the ى were a substitute for و.]) 8 اشتار: see 1, first sentence. b2: And see 10.

A2: See also 1, last sentence, in two places.

A3: اشتار ذَنَبَهُ i. q. اِكْتَارَ [He (a horse) raised his tail in running]. (Sgh, TA.) A4: اِشْتَوَرُوا: see 6.10 استشار: see 1, first sentence. b2: See also 3, in two places. b3: استشار النَّاقَةَ He (a stallioncamel) smelt the she-camel and examined her, to know if she had conceived or not; (K;) as also ↓ اشتارها. (A'Obeyd, TA.) A2: It (a man's case or affair) became manifest. (Az, K.) b2: He put on, or clad himself with, goodly apparel. (K.) b3: See also 1, last sentence, in two places.

شَارٌ: see شَيِّرٌ, in two places.

شَوْرٌ Honey gathered, or extracted, from its place: (K, TA:) originally an inf. n. (TA.) b2: See also شُورَةٌ, with which it is syn. in several senses accord. to the O and some copies of the K.

شُورٌ: see شُورَةٌ, with which it is syn. in several senses accord. to the L and some copies of the K.

شَارَةٌ: see شُورَةٌ, in three places.

شَوْرَةٌ: see شُورَةٌ, in three places: A2: and see مِشْوَارَةٌ.

A3: Also i. q. خَجْلَةٌ [i. e. Confusion, or perplexity, and inability to see one's right course, by reason of shame: &c.]. (K.) شُورَةٌ, (S, IAth, O, L, K,) with damm, (IAth, L,) and ↓ شَوْرَةٌ, (TA, and so in some copies of the K,) and ↓ شَارَةٌ, (S, O, L, K,) in which the | is changed from و, (TA,) and ↓ شُورٌ, (so in the L and in some copies of the K,) or ↓ شَوْرٌ, (so in other copies of the K and in the O,) and ↓ شَوَارٌ, (S, O, K,) and ↓ شِيَارٌ, (O, K,) Form, or appearance; figure, person, mien, feature, or lineament; external state or condition; state with respect to apparel and the like, or garb. (S, IAth, O, L, K.) One says, ↓ فُلَانٌ حَسَنُ الشَّارَةِ and الشُّورَةِ Such a one is goodly in form or appearance, &c. (TA.) And هُوَ رَجُلٌ حَسَنُ الصُّورَةِ وَالشُّورَةِ He is a man goodly in respect of form and of appear-ance, &c. (Fr. S. [See also below.]) b2: Goodliness, or beauty: (IAth, L, K:) so شُورَةٌ is expl. by IAar: (O:) and ↓ شَوْرَةٌ, with fet-h, is expl. as signifying pleasing beauty: (TA:) app. from شَوْرٌ, the “ act of exhibiting, or showing,” a thing. (IAth, TA.) b3: Clothing, or apparel: (S, O, L, K:) ↓ شَوْرَةٌ, with fet-h, is said to have this signification by Th: and ↓ شَارَةٌ is also expl. as signifying goodly, or beautiful, apparel. (TA.) b4: Ornament, ornature, or finery. (K.) b5: Fatness. (K.) b6: And شُورَةٌ, with damm, and ↓ مِشْوَارٌ, Aspect, or pleasing aspect; syn. مَنْظَرٌ: and Internal, or intrinsic, state or quality; syn. مَخْبَرٌ. (K, * TA.) One says, ↓ لَيْسَ لِفُلَانٍ مِشْوَارٌ i. e. مَنْظَرٌ [Such a one has not a pleasing aspect]. (TA.) and فُلَانٌ حَسَنُ الصُّورَةِ وَالشُّورَةِ Such a one is good in respect of form, and of internal state or qualities, when tried. (TA.) And ↓ فُلَانٌ حَسَنُ المِشْوَارِ Such a one is good when one tries him. (As, TA.) A2: For the first word (شُورَةٌ), see also مِشْوَارَةٌ.

A3: And see مُسْتَشِيرٌ.

شَوْرَى A certain marine plant; (K;) a sort of trees, of the trees of the shores of the sea: (Sgh, TA:) [it is, as supposed by Freytag, the plant called by Forskål (Flora Aegypt. Arab, p. 37,) sceura marina; of the class tetrandria, order monogynia; foliis lanceolatis, integris; floribus fulvis: &c.: said by him to be called in Arabic “ schura ”

شوره; and by the people of Maskat, “germ ”

قرم:] a sort of trees growing in inlets of the sea, in the midst of the water of the sea, resembling the دُلْب in the thickness of its stem and the whiteness of its bark, and also called قُرْمٌ. (O.) شُورَى: see مَشْوَرَةٌ, in four places; and 6.

شَوْرَان [whether with or without tenween is not shown] i. q. عُصْفُرٌ [i. e. Safflower, or bastard saffron]. (K.) شَوَارٌ: see شُورَةٌ.

A2: Also, (ISk, S, Msb, K,) and ↓ شِوَارٌ, and ↓ شُوَارٌ, (Msb, K,) The furniture and utensils of a house or tent; (ISk, S, Msb, K;) such as are deemed goodly: (Ham p. 305, in explanation of the first:) and of a camel's saddle. (S, Msb.) b2: And the first, (S, Msb, K,) and ↓ second, (Msb, K,) and ↓ third, (K,) The pudendum, or pundenda, (فَرْج, S, Msb,) of a woman and of a man: (S:) or a man's penis, [see also مِشْوَارٌ,] and his testicles, and his posteriors or anus (اِسْت). (K.) أَبْدَى اللّٰهُ شَوَارَهُ is a form of imprecation, (TA,) meaning May God make bare his pudenda. (S, A, TA.) A3: رِيحٌ شَوَارٌ A soft, or gentle, wind: (Sgh, K:) of the dial. of El-Yemen. (Sgh, TA.) شُوَارٌ: see شَوَارٌ; each in two places.

شِوَارٌ: see شَوَارٌ; each in two places.

شِيَارٌ: see شُورَةٌ.

A2: Also a name given by the Arabs to Saturday, (S in this art., and K in art. شير,) in the Time of Ignorance: (TA in art. شير:) pl. [of pauc.] أَشْيُرٌ and [of mult.] شُيُرٌ and شِيرٌ: (Zj, K:) accord. to Zj, you may say ثَلَاثَةُ شِيرٍ

[Three Saturdays, using شِير as a pl. of pauc.]: so in the Tekmileh. (TA.) شَيِّرٌ One's consulter, or counseller with whom he consults: and one's وَزِير [q. v.]: (K:) one qualified for consultation: (S, TA:) pl. شُوَرَآءُ. (K.) One says, فُلَانٌ خَيِّرٌ شَيِّرٌ Such a one is [good,] qualified for consultation. (S, TA.) b2: A man goodly in respect of شَارَة [i. e. appearance, or apparel, &c.]: (Fr, S, A:) or beautiful, or good: in this or in the former sense, the fem., with ة, is applied to a woman. (TA.) One says, إِنَّهُ لَصَيِّرٌ شَيِّرٌ Verily he is goodly in form and in appearance or apparel &c. (Fr, S, A.) b3: A man goodly in his internal, or intrinsic, states or qualities, when tried; as also ↓ شَارٌ: one says رَجُلٌ شَيِّرٌ صَيِّرٌ and صَارٌ ↓ شَارٌ A man goodly in his internal, or intrinsic, states or qualities, and equally so in his outward appearance. (TA.) b4: Fat: (TA:) or fat and goodly: (S, K, TA:) pl. شِيَارٌ, applied to horses, (S, K,) and to camels. (S.) b5: قَصِيدَةٌ شَيِّرَةٌ A beautiful ode; (K;) an excellent ode. (TA.) أَشْوَرُ [More, and most, distinguished by شُورَة or شَارَة, i. e., form, or appearance; &c.]. أَشْوَرُ عَرُوسٍ

تُرَى [The comeliest bride that was to be seen] is a phrase occurring in a trad. relating to Ez-Zebbà

[a queen of El-Heereh, celebrated for her beauty]. (A, TA.) مَشَارٌ A خَلِيَّة [or habitation of bees, generally a hollow in a rock,] (S, K,) from which one gathers, or extracts, honey; (S;) a bee-hive; as also ↓ مُشْتَارٌ. (KL.) See the next paragraph. [And see also مِشْوَارَةٌ.]

مَاذِىٌّ مُشَارٌ White honey (TA) gathered, (S, TA,) or which one has been assisted to gather. (K, TA.) AA cites the following verse, (S,) of El-Kutámee, (accord. to a copy of the S,) or of 'Adee Ibn-Zeyd, (O, TA.) وَسَمَاعٍ يَأْذَنُ الشَّيْخُ لَهُ وَحَدِيثٍ مِثْلِ مَاذِىٍّ مُشَارٌ [And a singing, or a musical performance, (or, instead of And, the meaning may be Many,) to which the old man would lend ear, and a discourse like gathered white honey]: but As disapproves of this, and says that the right reading is مَاذِىِّ

↓ مَشَارٌ [white honey of a habitation of bees from which it has been extracted], the former of these words being prefixed to the latter, governing it in the gen. case, and the latter being with fet-h to the م. (S, TA.) مَشُورٌ A thing ornamented, or decorated. (K.) مِشْوَرٌ, (S,) or ↓ مِشْوَارٌ, (K,) or both, (TA,) The wooden implement with which honey is gathered: (S, K, * TA:) pl. of the former مَشَاوِرُ. (S.) مَشَارَةٌ: see مِشْوَارٌ.

A2: Also A rivulet, or streamlet, for irrigation; syn. سَاقِيَةٌ: (TA voce رَكِيبٌ:) or a channel of water: (TA voce دَبْر:) or a دَبْرَة [i. e. either a small channel of water for irrigation or a portion of ground] in land sown or for sowing: (S, K:) or a دَبْرَة [app. here meaning a portion of ground] cut off, or separated, from the adjacent parts, (مُقْطَعَةٌ,) for sowing and for planting: it may be of this art., or from المَشْرَةُ: (ISd, TA:) or what is surrounded by dams [or by ridges of earth] which confine, or retain, the water [for irrigation]; as also دَبْرَةٌ and حِبْسٌ: (R, TA:) pl. مَشَاوِرُ and مَشَائِرُ. (K.) مَشُورَةٌ: see the next paragraph, in four places.

مَشْوَرَةٌ and ↓ مَشُورَةٌ and ↓ شُورَى signify the same: (S:) the first and second are substs. from شَاوَرَهُ, and the third is a subst. from تَشَاوَرُوا: (Msb:) or the first (Lth) and second [which is written in the CK مَشْوَرَةٌ] (Lth, K) and third (K) are from الإِشَارَةُ (Lth) or أَشَارَ عَلَيْهِ: (K:) [they signify Consultation; or mutual debate in order that one may see another's opinion; or counsel, or advice: or a command, an order, or an injunction: or] the extracting, or drawing forth, opinion: (Bd, as mentioned above: see 6:) ↓ مَشُورَةٌ [in the CK مَشْوَرَةٌ] is of the measure مَفْعُلَةٌ, [originally مَشْوُرَةٌ, in the CK مَفْعَلَةٌ,] not مَفْعُولَةٌ, (K, TA,) because it is an inf. n., [or rather a quasi-inf. n.,] and such a noun has not this last measure: (TA:) it is like مَعُونَةٌ; (Msb;) and is a contraction of مَشْوُرَةٌ: (Fr, TA:) and it is said also to be from شَارَ الدَّابَّةَ; or, accord. to some, from شَارَ العَسَلَ; good counsel or advice being likened to honey. (Msb.) One says, عَلَيْكَ بِالْمَشْوَرَةِ فِى أُمُورِكَ and ↓ بِالْمَشُورَةِ [Keep thou to consultation, or take counsel, in thine affairs]. (A.) And ↓ فُلَانٌ جَيِّدُ المَشُورَةِ and المَشْوَرَةِ [Such a one is good, or excellent, in consultation, or counsel]. (TA.) And ↓ أَمْرُهُمْ شُورَى

بَيْنَهُمْ, like امرهم فَوْضَى بينهم, [Their affair, or case, is a thing to be determined by consultation among themselves,] i. e., none of them is to appropriate a thing to himself exclusively of others. (Msb.) It is said of 'Omar, ↓ تَرَكَ الخِلَافَةَ شُورَى (A, Mgh) He left the office of Khaleefeh as a thing to be determined by consultation: for he assigned it to one of six; not particularizing for it any one of them; namely, 'Othmán and 'Alee and Talhah and Ez-Zubeyr and 'Abd-Er-Rahmán Ibn-'Owf and Saad Ibn-Abee-Wakkás. (Mgh.) And one says also, ↓ النَّاسُ فِيهِ شُورَى [The people are to determine by consultation respecting it]. (A.) المُشِيرَةُ The forefinger, or pointing finger. (A, K.) ثَوْبٌ مُشَوَّرٌ A garment, or piece of cloth, dyed with شَوْرَان, meaning عُصْفُر [i. e. safflower]. (K, TA.) مِشوَارٌ: see مِشْوَرٌ. b2: Also The string of the مِنْدَف [q. v.]: (K, TA:) because the cotton is turned over [or separated and loosened] (يُشَوَّرُ i. e. يُقَلَّبُ) by means of it. (TA.) A2: Also A place in which beasts are exhibited, or displayed, (S, A, Mgh, Msb, K,) for sale, and in which they run. (Mgh, Msb.) Hence the saying, إِيَّاكَ وَالخُطَبَ فَإِنَّهَا مِشْوَارٌ كَثِيرُ العِثَارِ (tropical:) [Avoid thou orations, for they are means of display in which one often stumbles]. (S, A, K.) b2: And The pace, or manner of going, of a horse: one says فَرَسٌ حَسَنُ المِشْوَارِ [A horse good in respect of pace, or manner of going]. (A.) A3: See also شُورَةٌ, latter part, in three places. b2: One says of camels, (K,) or of a beast, (دَابَّة, TA,) أَخَذَتْ مِشْوَارَهَا and ↓ مَشَارَتَهَا They, or it, became fat and goodly (K, TA) in appearance. (TA.) A4: [It occurs in the O and K, in art. خوق, as signifying The penis of a horse: perhaps a mistranscription for شِوَار, q. v.: I find it expl. in this sense in Johnson's Pers\., Arab., and Engl. Dict.; but he may have taken it from the K.]

A5: [It is said to signify] also A portion that a beast has left remaining of its fodder: (O, K, TA:) but Kh says, “I asked ADk, Is it نِشْوَارٌ or مِشْوَارٌ? and he said نِشْوَارٌ, and asserted it to be Pers\.: ” (O, TA:) it is an arabicized word, (K,) originally نِشْخُوَار: (O, K: or, as in the CK, نُشْخوار: [correctly نِشْخْوَارْ or نُشْخْوَارْ:]) one says, نَشْوَرَتِ الدَّابَّةُ نِشْوَارًا. (TA.) مِشْوَارَةٌ A place in which bees deposit their honey; as also ↓ شُورَةٌ; (K;) or, as written by Sgh, the latter word is [↓ شَوْرَةٌ,] with fet-h. (TA.) [See also مَشَارٌ.]

مُشْتَارٌ A gatherer of honey. (S, TA.) b2: See also مَشَارٌ.

مُسْتَشِيرٌ Fat; (AA, S;) as also ↓ شُورَةٌ, with damm, applied to a she-camel: (K:) or the latter signifies of generous race; or excellent. (TA.) [See also شَيِّرٌ.] b2: And A stallion-camel (ElUmawee, T, S) that knows the female which has not conceived, and distinguishes her from others. (El-Umawee, T, S, K.)

شمس

1 شَمَسَ, aor. ـُ and شَمِسَ, (S, Msb, K,) inf. n. شُمُوسٌ; (TA;) and شَمِسَ, aor. ـَ (K) and شَمُسَ also, like فَضِلَ, aor. ـْ accord. to the lexicologists, as ISd says, but he holds the aor. of شَمِسَ to be شَمَسَ [only]; (TA;) and ↓ اشمس; (S, K;) It (a day) was, or became, sunny, or sunshiny; it had sun, or sunshine: (S, Msb, K:) or it had sun, or sunshine, all the daytime: or it was, or became, clear, or unobscured: (TA:) or its sun was, or became, vehement. (IF, Msb.) A2: شَمَسَ, (S, Msb, K,) aor. ـُ (Msb, TA) and شَمِسَ, (Msb,) inf. n. شُمُوسٌ and شِمَاسٌ, (S, Msb, K,) He (a horse) refused to be ridden or mounted: (S, K:) or took fright and broke loose and ran away, refusing to be ridden, by reason of the vehemence of his force of resistance, [for لِشِدَّةِ متعبه in the TA, I read لشدّة مَنَعَتِهِ,] and his sharpness of temper, so that he would not remain still: (TA:) or became rebellious against his rider. (Msb.) b2: [Hence,] شَمَسَتِ المَرْأَةُ (assumed tropical:) The woman abstained from looking at men, and from exciting their desire. (TA.) b3: And شَمَسَ لِى فُلَانٌ (tropical:) Such a one showed enmity to me: (K: *) or showed his enmity to me, (T, S, A,) and almost made it to take effect, (A,) or as though he purposed to act: (T, TA:) or شَمَسَ فِى فُلَانٍ signifies, [unless فى be a mistake for لِى, and فُلَانٍ for فُلَانٌ,] he showed his enmity [towards such a one], and could not conceal it. (M in TA.) [See also 3.] b4: And الخَمْرُ تَشْمُسُ بِصَاحِبِهَا (assumed tropical:) Wine overcomes, and runs away with, its drinker. (TA.) 2 شمّس, (TK,) inf. n. تَشْمِيسٌ, (K,) He worshipped the sun. (K, TK.) A2: And He spread a thing in the sun, or sunshine, (K, TK,) in order that it might dry. (TA.) 3 شامسهُ, inf. n. مُشَامَسَةٌ and شِمَاسٌ, He opposed him, and treated him with enmity or hostility. (Th, TA.) [See also 1.]4 أَشْمَسَ see 1, first signification. b2: [Also He ascended a mountain towards the sun. (Freytag, from the Deewán of the Hudhalees.)]5 تشمّس He (a man) sat in the sun, or sunshine: (TA:) he set himself up [or exposed himself standing] to the sun. (S, TA.) A2: تشمّس عَلَيْهِ He was niggardly, tenacious, or avaricious, to him. (TA.) [See also the part. n., below.]

الشَّمْسُ [The sun;] the body of the solar light, that runs its course in the firmament: (Lth, * TA:) it is fem.: (S, * Msb, K:) and has neither dual nor pl.: (Msb:) or it has a pl., [though this is not used in a pl. sense,] namely, شُمُوسٌ, (S, K,) as though they called every part of it a شمس, like as they said مَفَارِقُ for مَفْرِقٌ. (S.) When it is made determinate without the article ال, [as] in the name عَبْدُ شَمْسَ, meaning The Servant of the Sun, (Msb, K,) i. e., of this luminous object, (Msb,) the شمس of heaven, because they used to worship it, (K,) it is imperfectly decl., (Aboo-'Alee, Msb, K,) because it is determinate and of the fem. gender, (Aboo-'Alee, K,) or because it is a proper name and of the fem. gender and altered from الشَّمْس: (Msb:) and a poet says, كَلَّا وَشَمْسَ لَنَخْضِبَنَّهُمُ دَمًا [Nay verily, by the sun, we will assuredly dye them with blood], making شمس imperfectly decl. because he means the art. ال to be understood: (IAar, TA:) but some say that in the former instance, (Msb, TA,) and in the latter, (TA,) the word in question has a different signification, which will be shown below: (Msb, TA:) and Sb says that none of the Arabs made شمس determinate without the art. ال, except in the proper name mentioned above, in which all of them made it so. (TA.) The dim. is ↓ شُمَيْسَةٌ. (S, TA.) b2: [Also The sun, or sunshine.] You say, قَعَدَ فِى الشَّمْسِ [He sat in the sun, or sunshine]. (TA.) b3: Also, (K, TA,) or شَمْسٌ, (Msb,) A certain ancient idol. (Msb, K.) Accord. to Ibn-El-Kelbee, it is this that is meant by the proper name mentioned above; and if so, it is perfectly decl.: (Msb:) and some say that it is this also that is meant in the words of the poet cited above, and that he makes the word imperfectly decl. because he uses it as a proper name of the image (الصُّورَة). (TA.) A2: شَمْسٌ also signifies A kind of necklace or collar: (S, K:) or a pendant, or suspended ornament, (مِعْلَاق,) of the necklace or collar upon the neck: or the collar of a dog: (TA:) or a kind of women's ornament: of the masc. gender: (Lh, TA:) pl. شُمُوسٌ. (TA.) b2: And A kind of comb, (K,) with which women in the first age used to comb themselves; (TA;) as also ↓ شَمْسَةٌ. (IDrd, TA.) A3: يَوْمٌ شَمْسٌ: see شَامِسٌ.

يَوْمٌ شَمِسٌ: see شَامِسٌ.

شَمْسَةٌ: see شَمْسٌ, last sentence but one.

شَمْسِىٌّ [Of, or relating to, the sun; solar].

السَّنَةُ الشَّمْسِيَّةُ The solar year. (Mgh.) b2: It is also a term applied by some of the Arabs to The first [annual] increase [of sheep and goats]. (Aboo-Nasr, TA voce صَفَرِىٌّ, q. v.) شَمَاسٌ The disposition, in a horse, of refusing to be ridden, or mounted. (S.) b2: [And hence,] (assumed tropical:) The disposition, in a woman, of abstaining from looking at men, and from exciting their desire: a subst. from شَمَسَتٌ. (TA.) شَمُوسٌ A horse that refuses to be ridden or mounted; (S, K;) as also ↓ شَامِسٌ: (K:) or that takes fright and breaks loose and runs away, refusing to be ridden, by reason of the vehemence of his force of resistance and his sharpness of temper, so that he will not remain still: (TA: [see 1:]) or that will hardly remain still: (A:) or that rebels against his rider: (Msb:) or that refuses to be ridden or mounted, and will hardly remain still: (Mgh:) also applied to a she-camel: (TA:) شَمُوصٌ, with ص, applied to a horse is not allowable: (Msb:) pl. شُمُسٌ (A, Mgh, Msb, K) and شُمْسٌ. (K.) b2: [Hence,] (assumed tropical:) A woman who abstains from looking at men, and from exciting their desire; as also ↓ شَامِسَةٌ: pl. of the former, شُمُسٌ; and of the latter, [شَوَامِسُ and] شُمُوسٌ. (TA.) b3: Hence also, (Msb,) (tropical:) A man refractory, untractable, perverse, stubborn, or obstinate, in disposition: (S, Msb, TA:) and a man hard, harsh, or illnatured, in his enmity, vehement in contrariousness to him who opposes him: (TA:) شَمُوصٌ [with ص] is not allowable. (S.) b4: [Hence too,] الشَّمُوسُ (assumed tropical:) Wine: (AHn, K:) because it overcomes, and runs away with, its drinker, like the horse to which this epithet is applied. (AHn.) شُمَيْسَةٌ dir of شَمْسٌ, q. v.

شَمَّاسٌ One of the heads of the Christians, who shaves the middle of his head, and keeps to the church: (Lth, A, Mgh, K:) [in the present day, a deacon: see جَاثَلِيقُ:] not pure Arabic, (IDrd,) or not sound Arabic: (M:) [probably, as Golius says, from the Chaldee 165:] pl. شَمَامِسَةٌ. (Mgh, K: [in the TA, شماسة; and in a copy of the A, شَمَّاسَة; but the right reading is that in the Mgh.]) شَامِسٌ A sunny, or sunshiny, day; a day having sun, or sunshine: or having sun, or sunshine, all the daytime: or clear; unobscured: and in like manner, ↓ شَمْسٌ and ↓ شَمِسٌ, a clear, cloudless, day: and شَامِسٌ also signifies intensely hot: (TA:) and ↓ مُشْمِسٌ, applied to a day, signifies the same as شَامِسٌ; (A;) and so ↓ مَشْمُوسٌ. (Th, TA.) A2: A neck having [ornaments of the kind called] شُمُوس [pl. of شَمْسٌ, q. v.]: a possessive epithet. (TA.) A3: See also شَمُوسٌ, in two places.

أَشْمَسُ More, and most, incompliant or resisting. (Ham p. 324.) مُشْمِسٌ: see شَامِسٌ.

مُشَمَّسٌ Made [or spread to dry (see 2)] in the sun, or sunshine. (S.) مُشَمِّسٌ A worshipper of the sun. (O, TA.) مَشْمُوسٌ: see شَامِسٌ.

مُتَشَمِّسٌ [Sitting in or] setting himself up to [or exposing himself standing to] the sun. (K.) A2: A man who defends what is behind his back: (ISh, TA:) a man strong (ISh, K, TA) in that which sustains or supports him; syn. قَوِىٌّ شَديدُ القُومِيَّةِ: (ISh, TA:) Sgh says شَديدُ القُوَّةِ; but the former is the right reading: (TA:) and niggardly, tenacious, or avaricious, to the utmost degree. (K.)

عجب

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

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

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

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

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

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

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

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

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

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

عَجَبَةٌ: see عَجَبٌ, last quarter.

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

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

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

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

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

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

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

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

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

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.)

عوج

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

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

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

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

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

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

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

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

عقد

1 عَقَدَ الحَبْلَ, (S, Mgh, L, Msb, K, &c.,) aor. ـِ (L, Msb, K,) inf. n. عَقْدٌ (Mgh, L, Msb) and تَعْقَادٌ [of which see an ex. in a verse cited voce رَتَمٌ, and which is properly an intensive or a frequentative form]; and ↓ عقّدهُ [which is also intensive or frequentative, inf. n. تَعْقِيدٌ]; and ↓ اعتقدهُ; (L;) He tied the cord, or rope; knit it; complicated it so as to form a knot or knots; tied it in a knot or knots; tied it firmly, fast, or strongly; contr. of حَلَّهُ; (L;) syn. شَدَّهُ: (K:) the etymologists assert that the primary signification of عَقْدٌ is the contr. of حَلٌّ: that it was afterwards used in relation to sales, or bargains, contracts, &c.: and then, in relation to a firm determination of the mind. (MF.) [عَقَدَ لَهُ لِوَآءً He tied for him a banner, to a spear, is said of a man on appointing him to a command.] and one says, عَقَدَ حَبْلَهُ meaning (assumed tropical:) He exerted and prepared himself for action &c.: and لَا يَعْقِدُ الحَبْلَ (assumed tropical:) He is incompetent, or lacks power or ability, to do a thing, by reason of his abject state. (L.) b2: عَقَدَ البَيْعَ, and العَهْدَ, (S, L, Msb, * K, &c.,) and اليَمِينَ, (L, Msb,) aor. as above, (L, K,) inf. n. عَقْدٌ; (L;) and العَهْدَ ↓ عقّد, (L,) and اليَمِينَ, (L, Msb,) which latter form of the verb has a more energetic signification; (Msb;) He concluded, settled, confirmed, or ratified, the sale, or bargain, and the contract, compact, covenant, agreement, or league, (L, Msb, K,) and the oath. (L, Msb.) In the phrase وَالَّذِينَ عَقَدَتْ

أَيْمَانُكُمْ, or ↓ عَقَّدَتْ, or ↓ عَاقَدَتْ, accord. to different readings, in the Kur [iv. 37], by the verb is meant ratification; and by ايمانكم, your oaths, or your right hands: (L:) [i. e., accord. to the first and second readings, the meaning is, and those whose contracts, or the like, (عُهُودَهُمْ being understood,) your oaths, or your right hands, have ratified: and accord. to the third reading, and those with whom (هُمْ being understood) your oaths, or your right hands have ratified a contract, or the like.] One says also, عَقَدَ عَلَيْهِمْ عُقُودًا He imposed upon them obligations. (L.) And عَقَدَ الجِزْيَةَ فِى عُنُقِهِ He imposed upon himself the obligation to pay the [tax called] جزية. (L, from a trad.) And عَقَدْتُ عَلَيْهِ فِى كَذَا, and فى كذا ↓ عَاقَدْتُهُ, I obliged him to do such a thing, by taking, or exacting, from him an engagement, or a security. (L.) عَقَدَ قَلْبَهُ عَلَى الشَّىْءِ [He settled, or determined, his heart, or mind, firmly upon the thing; (see the first sentence of this art.; and see also عَزَمَ;)] he held, adhered, or clave, to the thing [with his heart, or mind; he knit his heart to it]. (L.) See also 8. b3: عَقَدَتْ بِذَنَبِهَا, said of a she-camel, (S, O, L,) She twisted her tail, as though tying it in a knot: (L:) this she does to make it known that she has conceived. (S, O, L.) b4: عَقَدَ لِحْيَتَهُ He dressed his beard so as to make it knotted, and crisp, or curly: this they used to do in wars, and their doing so was forbidden by the Prophet: (O, L:) they did it from a motive of pride and self-conceit. (L.) b5: عَقَدَ نَاصِيَتَهُ [lit. He knotted his forelock] means (assumed tropical:) he was angry, and prepared himself to do evil, or mischief. (A, O, L.) [See 2.] b6: عَقَدَ عُنُقَهُ

إِلَيْهِ (assumed tropical:) He had recourse, betook himself, or repaired, to him, for refuge, or protection; (O, L, K; *) heard by Is-hák Ibn-Faraj from an Arab of the desert: (L:) and so عَكَدَهَا. (O.) b7: عَقَدَ, (K,) or عَقَدَ بِأَصَابِعِهِ, (O,) or عَقَدَ الحِسَابَ, (MA,) aor. ـِ (O, TA,) inf. n. عَقْدٌ, (TA,) He numbered, counted, or reckoned, (M, A, O, K,) with his fingers [by bending their tips down upon the palm, one after another, commencing with the little finger, and then by extending them in like manner]. (MA, O.) b8: عَقَدَ فَمُ الفَرْجِ عَلَى المَآءِ [The mouth of the vulva closed upon the sperma of the male]. (O.) b9: عُقِدَتِ السِّبَاعُ (assumed tropical:) The beasts, or birds, of prey were restrained from injuring the cattle, and the like, by means of charms and talismans. (L, from a trad.) b10: عَقَدَ التَّاجَ فَوْقَ رَأْسِهِ, and ↓ اعتقدهُ, He put the crown upon his head. (L.) b11: عَقَدَ البِنَآءَ, (A, L,) [aor. ـِ inf. n. عَقْدٌ; (L;) and ↓ عقّدهُ, (A, O, L, K,) inf. n. تَعْقِيدٌ; (L;) He arched [or vaulted] the building, or structure. (A, O, L, K.) b12: And عَقَدَ البِنَآءَ بِالجِصِّ, aor. ـِ inf. n. عَقْدٌ, He cemented the building, or structure, with gypsum. (L.) b13: عَقَدَ ثَمَرَهُ, said of a plant, (M in art. ثمر,) or ↓ عقّدهُ, (K in that art., [in the CK عقّد ثَمَرُهُ,]) and عَقَدَ alone, (A, O, K, in art. حبل, [see 4 in that art. and also in art. علف,]) [It organized and compacted, or compactly organized, its fruit; and in like manner each verb is said of a fruit in relation to a fruit-stone, such as that of a date, and of a peach, &c.]. b14: لَا تَعْقِدُ عَلَيْهِ السَّائِمَةُ شَحْمًا وَلَا لَحْمًا [The pasturing cattle will not make upon it fat nor flesh], said of a pasturage. (O in art. ضرع.) b15: عَقَدَ الشَّحْمُ The fat became formed and compacted, and became apparent. (L.) b16: عَقَدَ, (S, M, A, L, [in the O عَقِدَ, which is app. a mistranscription,]) aor. ـِ (M, L,) inf. n. عُقُودٌ; (A;) and ↓ تعقّد; (Ks, S, O, L, K;) and ↓ انعقد; (M, A, L;) said of rob, (Ks, S, O, M, A,) and of tar, (Ks, S, O,) and of honey, (M, A, O,) and of expressed juice of fresh ripe dates, (K,) and the like, (Ks, S, M, O,) [generally meaning when boiled,] It thickened; became thick, or inspissated. (Ks, S, M, A, O, L, K.) b17: [Hence, app.,] عَقَدَ بَطْنُهُ [His belly became constipated]. (M voce صَرَبَ, q. v.) A2: عَقِدَت, said of a bitch, (TK,) [aor. ـَ inf. n. عَقَدٌ, (O, L, K,) Her vulva clung fast to the head of the قَضِيب of the dog. (O, L, K, TK.) b2: عَقِدَ, said of the tongue, (S, O, K, *) aor. ـَ (S, [in the O عَقِدَ, an evident mistake,]) inf. n. عَقَدٌ, (S, O,) It had in it an impediment. (S, * O, * L, K. *) And, said of a man, He had an impediment in his tongue; was unable to speak freely; was tongue-tied. (TA.) b3: Also, said of sand, It became moistened in consequence of much rain [so as to cohere]. (L.) 2 عَقَّدَ see 1, first sentence. [Hence,] عَقَّدُوا النَّوَاصِىَ [They tied the forelocks of their horses in knots] on an occasion of war, or battle; it being customary on such an occasion to do thus to the hair of the mane and that of the tail. (W p. 140.) b2: See again 1, former half,. in two places: b3: and latter half also in two places. b4: See also 4. b5: عقّد كَلَامَهُ He rendered his speech, or language, obscure. (A, L.) And فِى كَلَامِهِ تَعْقِيدٌ In his speech, or language, is obscurity. (A.) 3 عَاقَدْتُهُ عَلَى كَذَا, (Msb,) inf. n. مُعَاقَدَةٌ, (S, O, L,) I united with him in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, or I covenanted with him, respecting, or to do, such a thing. (S, * O, * L, * Msb.) b2: See also 1, former half, in two places.4 اعقدهُ; (Ks, S, M, A, O, K;) and ↓ عقّدهُ, (S, O, L, K,) inf. n. تَعْقِيدٌ; (S, O, K;) but the former is the more approved, (L,) He thickened it; caused it to become thick, or inspissated; (Ks, S, M, A, O, K;) by boiling it; (O, K;) namely, rob, (Ks, S, O, M, L,) and tar, (Ks, S, O,) and honey, (M, A, O,) and the like. (Ks, S, M, O.) 5 تعقّد: see 7, first sentence. b2: See also 8, last quarter. b3: تَعَقَّدَتْ قَوْسُ قُزَحَ The rainbow became like a constructed arch (O, L, K) in the sky. (O, L.) And in like manner تعقّد is said of a collection of clouds (سَحَاب). (A, L.) b4: تَعَقُّدٌ in a well is The projecting of the lower part of the interior casing of stone, and the receding of the upper part thereof as far as the اِتِّسَاع of the well, (O, L, K,) which is its جِرَاب [app. here meaning the main portion of the well, from the water, or a little above this, to the mouth; this portion, it seems, being without casing]: (O, L:) thus expl. by El-Ahmar. (O.) b5: تعقّد said of sand, [as also ↓ انعقد, (S and O and K voce سَلَاسِلُ,)] It became accumulated, or congested. (S, K. *) And the former said of moist earth, It became contracted, and compacted in lumps. (L.) b6: And تعقّدت القَرْحَةُ [The wound, or ulcer, formed itself into a knot, or lump]. (K in art. جرذ: see 1 in that art.) b7: تعقّد said of rob, and of tar, and the like: see 1, last quarter.6 تعاقدوا They united in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement, (S, O, K,) فِيمَا بَيْنَهُمْ [respecting the matter between them]. (S, O.) b2: تعاقدت الكِلَابُ The dogs stuck fast together in coupling. (S, O, K.) 7 انعقد, said of a cord, or rope, (S, O, L, Msb,) as also ↓ تعقّد, (S, * O, * L,) [but the latter has an intensive or a frequentative signification,] It became tied, knit, complicated so as to form a knot or knots, tied in a knot or knots, tied firmly or fast or strongly. (L.) b2: And the former, said of a sale or bargain, and of a contract or compact or the like, (S, O, L,) It was, or became, concluded, settled, confirmed, or ratified. (L.) One says, انعقد النِّكَاحُ بَيْنَ الزَّوْجَيْنِ The marriage was, or became, concluded, settled, &c., between the husband and wife. (L.) b3: Said of an animal's tail, It became twisted [as though tied in a knot]. (L.) b4: And said of hair, It became knotted, and crisp, or curly. (L.) b5: Said of the date [and other fruit, It became organized and compact, or compactly organized]. (K in art. بسر, &c.) See also 8, latter half. b6: Said of sand: see 5. b7: And said of rob, and of tar, and the like: see 1, last quarter.8 اعتقدهُ: see 1, first sentence: b2: and see also 1 in the latter half. b3: اعتقد كَذَا, (Msb,) or اعتقد كَذَا بِقَلْبِهِ, (S, O,) He settled, or determined, his heart, or mind, firmly upon such a thing; or he held, adhered, or clave, to such a thing with the heart, or mind; i. q. عَلَيْهِ ↓ عَقَدَ القَلْبَ وَالضَّمِيرَ; (Msb;) [he believed, or believed firmly, or was firmly persuaded of, such a thing: this is its most usual meaning;] he was, or became, certain, or sure, of such a thing. (PS.) [It is mostly used in relation to matters of religion, to religious dogmas and the like.] See also عَقِيدَةٌ. b4: اعتقد also signifies He acquired, (S, Mgh, O, L, K,) or bought, (A,) an estate consisting of land, or of land and a house, &c., (S, A, O, L, K,) or other property: (S, A, Mgh, O, L, K:) he collected property. (Mgh, * Msb.) Also, [without any objective complement expressed,] He bought what is termed عُقْدَة, i. e. an estate, or a property, consisting in land or houses. (L.) b5: And اعتقد أَخًا فِى اللّٰهِ He adopted a brother in God. (A.) b6: اعتقد الدُّرَّ, and الخَرَزَ, He made the pearls, and the beads, into a necklace; and in like manner, other things. (L.) A2: اعتقد said of a date-stone, (A,) or other thing, (S, O, L,) [as also ↓ انعقد, which frequently occurs in the lexicons &c. in the sense here following,] It became hard. (S, A, O, L.) b2: and hence, [so in the A,] اعتقد بَيْنَهُمَا الإِخَآءُ Fraternity became true, or sincere, and firmly established, between them two: (A:) and [in like manner]

↓ تعقّد it (i. e. fraternity) became firmly established. (L.) b3: And accord. to Ibn-Buzurj, اعتقد signifies He (a man) closed, or locked, a door upon himself, when in want, that he might die: (O:) thus Sh found in the Book of Ibn-Buzurj, i. e. اعتقد, with ق: (TA in art. عفد:) but others say that it is اعتفد, with ف: (O:) [or] اعتقد and اعتفد signify the same. (K.) 10 استعقدت She (a sow) desired the male. (O, K.) عَقْدٌ [as an inf. n.: see 1. b2: See also أُخْذَةٌ, which is syn. with the inf. n. تَأْخِيذٌ. b3: As a simple subst.,] see عُقْدَةٌ, third sentence. b4: Also A contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (Mgh, O, L, K:) pl. عُقُودٌ. (O, L.) Agreeably with this explanation, the pl. is used in the Kur v. 1, as meaning Contracts, &c.: or it there means the obligatory statutes, or ordinances, of God: or, accord. to Zj, the covenants imposed by God, and those imposed mutually by men agreeably with the requirements of religion. (L.) And ↓ مَعَاقِدُ is used in the sense of عُقُودٌ: thus one says, بَيْنَهُمْ مَعَاقِدُ [Between them are contracts, compacts, &c.]. (A.) b5: Also Responsibility, accountableness, or suretiship; syn. ضَمَانٌ. (Ibn-'Arafeh, O, K.) b6: See also مَعْقُودٌ. b7: Also An arch; [and a vault;] a structure that is curved in like manner as are [in many instances] doorways: (A, * O, L, * K:) pl. عُقُودٌ (A, O, L, K) and أَعْقَادٌ [a pl. of pauc.]. (L.) [Hence,] أَعْقَادُ السَّحَابِ The arches of the clouds: sing. عَقْدٌ. (L.) b8: Applied to a he-camel, it means Having the back firmly compacted: (S, O, K:) and so القَرَا ↓ مَعْقُودَةُ applied to a she-camel. (S, A, O.) b9: [And A decimal number; of those numbers of which the first is ten and the last is ninety: (I have not found any satisfactory authority for the orthography of the word in this sense; and have therefore followed the general usage, in mentioning it as عَقْدٌ: in the MA, it is written عِقْدٌ, as from only one MS.; and Freytag has mentioned its pl. under عِقْدٌ; which I hold to be wrong:) the pl. is عُقُودٌ: thus in the A and K in art. عشر, it is said that العَشَرَةُ is the first of the عُقُود.]

عِقْدٌ A necklace; (S, O, Msb, K;) a string upon which beads are strung: (L, TA:) pl. عُقُودٌ: (O, L, Msb, K:) and ↓ مِعْقَادٌ signifies a string upon which beads are strung and which is hung upon the neck of a boy; (O, L, K;) as does عِقْدٌ also: (TA:) and ↓ عُقْدَةٌ, likewise, signifies a kind of necklace. (L.) عَقَدٌ [as an inf. n.: see 1, last four sentences. b2: Also] A twisting in the tail of a sheep or goat, as though it were knotted, or tied in a knot. (L.) And A twisting, or a knottiness, in the horn of a hegoat. (L.) b3: And A canker, corrosion, rottenness, or blackness, (syn. قَادِحٌ,) in teeth. (L.) b4: See also the next paragraph.

A2: And see عَقَدَانٌ.

عَقِدٌ: see أَعْقَدُ. b2: Also, applied to moist earth (ثَرًى), Contracted, and compacted in lumps: [said to be] in this sense a possessive epithet [as distinguished from a part. n.: but see 1, last sentence]. (L.) b3: And [as an epithet in which the quality of a subst. predominates, i. e. used as a subst.,] Sand accumulated, or congested; as also ↓ عَقَدٌ; (S, O, L, K;) the latter accord. to AA: (S, O:) n. un. of each with ة: (S, O, L, K:) pl. أَعْقَادٌ. (L.) See also عَقِصٌ, in two places. b4: رَوْضَةٌ عَقِدَةٌ A meadow of which the herbage is continuous, or uninterrupted. (O.) b5: عَقِدٌ applied to a camel, Short, and patient in endurance of labour: (IAar, O, K:) or, so applied, strong. (TA.) A2: And A kind of tree, the leaves of which consolidate wounds. (K.) عُقْدَةٌ A knot; a tie; (L, Msb;) pl. عُقَدٌ. (L.) [Hence النَّفَّاثَاتُ فِى العُقَدِ: see art. نفث. and العُقْدَةُ meaning (assumed tropical:) The star a Piscium; as being in the place of the knot of the two strings: the same, app., that is called الخَيْطَيْنِ ↓ عَقْدُ, mentioned by Freytag under عِقْدٌ. Hence also] one says, تحلّلت عُقَدُهُ [lit. His knots became loosed, or untied], meaning (assumed tropical:) his anger became appeased. (S, A, O, K.) And فِى عُقْدَتِهِ ضَعْفٌ (assumed tropical:) In his judgment and his consideration of his own affairs is a weakness. (TA.) And حَصِيفُ العُقْدَةِ, occurring in a letter of 'Omar, means (assumed tropical:) [Firm] in judgment, and in the management, conducting, ordering, or regulating, of affairs. (TA in art. حصف.) And فِى لِسَانِهِ عُقْدَةٌ (S, O, L, K *) (assumed tropical:) In his tongue is an impediment [as though it were tied], or a distortion. (L. [See عَقِدَ.]) b2: The knot, tie, or bond, (L,) or the obligation, (O, K,) of marriage, (O, L, K,) and of anything, (O, K,) as a sale and the like: (TA:) and the ratification (O, L, Msb) of marriage (O, Msb) &c., (Msb,) or of anything. (L.) It is said in a trad. relating to prayer, لَكَ مِنْ قُلُوبِنَا عُقْدَةُ النَّدَمِ, meaning [We offer to Thee, from our hearts,] the ratification of the resolution to repent. (L.) b3: A promise of obedience, or vow of allegiance, ratified to persons in acknowlegment of their being prefects, or governors: (O, L, K, * TA:) from عُقْدَةُ الحَبْلِ [the knot, or tie, of the cord or rope]: (O:) thus in the saying, in a trad. of Ubeí, هَلَكَ أَهْلُ العُقْدَةِ [Those who have received the promise of obedience &c. have perished; virtually meaning the same as the saying in the sentence here following]. (L.) And [hence also] The prefecture over, or government of, a town, country, province, or the like: pl. عُقَدٌ: (L, K, TA:) thus in the saying of 'Omar, هَلَكَ أَهْلُ العُقَدِ [The possessors of the prefectures &c. have perished]. (L.) b4: Also A place where a knot, or node, is formed: and [particularly] an uneven juncture (عَثْمٌ) [of a bone] in the arm: (S, O, K:) thus in the saying, جُبِرَتْ يَدُهُ عَلَى عُقْدَةٍ [His arm was set and joined unevenly, so that a node, or protuberance, was produced in the bone]: (S, O:) and in like manner one says, جَبَرَ عَظْمَهُ عَلَى عُقْدَةٍ He set and joined his bone unevenly. (L.) b5: [Hence also A joint, i. e. an articulation, of the fingers: and a bone of a finger, i. e. any one of the phalanges: it is used in both of these senses in the present day: and العُقْدَةُ مِنَ الأَصَابِعِ occurs in the Msb, in art. نمل, in explanation of الأَنْمَلَةُ; which is generally expl. as meaning “ the head of the finger,” or “ the portion in which is the nail. ” (See also مَعْقِدٌ.) b6: A knot, or joint, of a cane and the like. And what is termed A knot in the horn of a mountain-goat (as in the S and K in art. حيد) and the like. b7: A knot in a tree. b8: A node, of a plant, whence a leaf shoots forth: a bud, or gem, of a plant: and any fruit, or produce, of a plant, forming a compact and roundish head; by some termed حَسَكَةٌ, n. un. of حَسَكٌ, q. v. b9: العُقْدَتَانِ signifies The nodes of a planet. (See تِنَّينٌ.) b10: And عُقْدَةٌ signifies also Any small nodous lump; such as the substance of a ganglion; see غُدَّةٌ: and a gland, or glandular body; see غُنْدُبَةٌ. And A knob in a general sense. b11: And hence,] The penis of a dog (IAar, A, O, L, K) compressus in coitu, et extremitate turgens: otherwise it is not thus called: (IAar, O, L:) and when this is the case, the epithet ↓ أَعْقَدُ is applied to the dog. (IAar, O.) A2: Also An estate consisting of land, or of land and a house, or of a house or land yielding a revenue, or of a house and palm-trees, or the like, syn. ضَيْعَةٌ, (S, A, O, L, K,) and عَقَارٌ, which a person has acquired (اِعْتَقَدَهُ) as a possession. (O, L, K.) b2: Any land abounding with herbage (K, TA) and with trees. (TA.) A place abounding with trees or palm-trees; (S;) or with trees and palm-trees; (O, L, K;) or with trees of the kinds called رِمْث and عَرْفَج, or, accord. to some, not of the latter kind, (L, TA,) serving for pasturage: (TA:) or a garden of many palm-trees, surrounded by a wall: and a town, or village, abounding with palm-trees, the crows of which are not made to fly away: (Ibn-Habeeb, L:) [whence] it is said in a prov., آلَفُ مِنْ غُرَابِ عُقْدَةٍ

[More familiar than the crow of a place abounding with trees or palm-trees]; because its crow is not made to fly away, (S, O, L, K, [or, as in some copies of the S and K, does not fly away,]) on account of the abundance of its trees; (K;) [or مِنْ غُرَابِ عُقْدَةَ than the crow of ' Okdeh; for]

عُقْدَة is perfectly decl. as a name for any fruitful land, and is imperfectly decl. as a proper name of a particular land (O, K) abounding with palmtrees. (O.) Also Herbage, or pasturage, sufficient for camels: (O, K:) or a place abounding with herbage, or pasturage, sufficient for cattle. (TA.) And Pasturage such as is termed جَنْبَة, (O, L, K, [in the CK جَنَبَة, and in my MS. copy of the K جُنْبَة,]) remaining from the next preceding year; also termed عُرْوَةٌ: (O, L:) or remains of pasturage: (L:) pl. عُقَدٌ (O, L) and عِقَادٌ. (L.) And accord. to the copies of the K, it signifies also Camels, or cattle, that are constrained to feed upon trees: but [this is evidently a mistake; for] it is said in the L, [as also in the O,] sometimes camels, or cattle, are constrained to feed upon trees, and these [trees] are termed عُقْدَة and عُرْوَة; but while the جَنْبَة exists, the trees are not termed عُقْدَة nor عُرْوَة. (TA.) b3: Also Anything whereby a man feels himself to be well established, and whereon he relies; from the same word signifying “ a garden of many palmtrees, surrounded by a wall; ” because, when a man has this, he considers his condition to be well established: (L, TA:) or a thing, (K, TA,) or an estate consisting of land or of land and a house &c., (عَقَارٌ, O,) in which is a sufficiency for a man: (O, K, TA:) pl. عُقَدٌ. (TA.) A3: See also عِقْدٌ.

عَقَدَةٌ The root of the tongue; (O, K;) as also عَكَدَةٌ [q. v.]; (O;) i. e. the thick part thereof. (TA.) b2: Also n. un. of عَقَدٌ as applied to sand. (S, O, L, K. [See عَقِدٌ.]) عَقِدَةٌ n. un. of عَقِدٌ [q. v.] as applied to sand. (S, O, L, K.) عَقَدَانٌ A species, or sort, of dates; (O, L, K; *) as also ↓ عَقَدٌ. (L.) عَقِيدٌ i. q. ↓ مُعَاقِدٌ, (S, O, K,) One who unites, or joins, in a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement: (K, TA:) a confederate. (TA.) One says, هُوَ عَقِيدُ الكَرَمِ and اللُّؤْمِ [He is bound by nature to generosity and to meanness]: (S, O, K:) the former is said of him who is by nature generous; and the latter, of him who is by nature mean. (TK.) b2: Also, (S, M, A, O,) and ↓ مُعْقَدٌ, (M,) and ↓ مُعَقَّدٌ, (A,) applied to rob, (S, M, A,) and honey, (M, A, O,) and the like, (S, M, A,) Thick, or thickened, or inspissated. (S, M, A, O. *) عَقِيدَةٌ [A doctrine, or the like, upon which one's mind is firmly settled or determined; or to which one holds, adheres, or cleaves, with the heart, or mind; a belief, or firm belief or persuasion; a creed; an article of belief; a religious tenet; i. e.]

مَا يَدِينُ الإِنْسَانُ بِهِ: (Msb:) [see اِعْتَقَدَ كَذَا, in connection with which it is mentioned in the Msb: pl. عَقَائِدُ: and ↓ مُعْتَقَدٌ signifies the same as عَقِيدَةٌ; pl. مُعْتَقَدَاتٌ: so too does ↓ اِعْتِقَادٌ, an inf. n. used in the sense of a pass. part. n.; pl. اِعْتِقَادَاتٌ.] One says, لَهُ عَقِيدَةٌ حَسَنَةٌ [He has a good belief]; meaning he has an عقيدة free from doubt. (Msb.) [See also مَعْقُودٌ.]

عَاقِدٌ A she-camel that has confessed herself to have conceived; (S, O, K;) or that has closed her vulva upon the sperma of the stallion; (L;) for she then twists her tail as if tying it in a knot, and it is thereby known that she has conceived: (S, O, L:) and a she-camel twisting her tail as if tying it in a knot, (L,) or that has so twisted her tail, (O,) on the occasion of her conceiving; (O, L;) in order that it may be known that she has conceived: (O:) pl. عَوَاقِدُ. (L.) b2: And A she-gazelle having the end of her tail twisted [as if tied in a knot]: or bending her neck in lying down: or raising her head in fear for herself and her young one. (L.) And A gazelle putting his neck upon his rump, (O, L,) having bent it to sleep: (TA:) or having put his neck upon his rump: (K:) pl. as above. (O, L.) b3: And one says, جَآءَ عَاقِدًا عُنُقَهُ, meaning He came twisting his neck by reason of pride. (A, O, L.) b4: عَاقِدٌ is also applied as an epithet to أَقِط [q. v.] meaning That of which the water has gone, and which is thoroughly cooked. (AHát, TA voce كَثْءٌ.) A2: Also The [space called the] حَرِيم [q. v.] of a well; (S, M, O, K;) and what is around it, (مَا حَوْلَهُ, S, M, TA,) i. e. what is around the حريم: in the K [and O], ما حُوْلَهَا, i. e. what is around the well; but the former is the right. (TA.) عِنْقَادٌ: see what next follows.

عُنْقُودٌ and ↓ عِنْقَادٌ (S, O, L, Msb, K, &c.) A raceme, or bunch, (Mgh voce عِثْكَالٌ,) of grapes, (S, O, L, Msb, K,) and the like, (Msb,) as of dates, (Mgh ubi suprà, and ISh in art. ثفرق of the TA,) and of [the fruit of] the أَرَاك, and بُطْم, (O, K,) and the like: (K:) pl. عَنَاقِيدُ. (S, O, L, &c.) أَعْقَدُ A wolf, (O, L, K,) and a dog, and a ram, and any other animal, (L.) having a twisted tail [as though it were tied in a knot]: (O, L, K:) and [the fem.] عَقْدَآءُ, a sheep or goat (شَاة) having a twisted tail as though it were knotted or tied in a knot. (S, * L, K. *) And الأَعْقَدُ signifies The dog; (S, O, L, K;) a well-known name thereof; (S, O, L;) because of his tail's being twisted as though it were tied in a knot. (S, L.) b2: And A crooked tail. (L.) b3: And A stallion [app. of the camels] that raises his tail; which he does by reason of sprightliness. (L.) b4: And A he-goat having a twist, or a knot, in his horn. (L.) b5: For one of its meanings as an epithet applied to a dog, see عُقْدَةٌ, latter half. b6: Also, and ↓ عَقِدٌ, A man having an impediment in his tongue; unable to speak freely; tongue-tied. (S, * O, * L, K. *) b7: And لَئِيمٌ أَعْقَدُ A mean man, of difficult, or stubborn, disposition. (ISk, O, L.) b8: And [the fem.]

عَقْدَآءُ signifies A female slave. (AA, O, K.) مَعْقِدٌ The place of the عَقْد [or tying, &c.,] of a thing: (Msb:) pl. مَعَاقِدُ. (S, O: in which this is similarly explained.) مَعْقِدُ حَبْلٍ signifies The place of a cord, or rope, where it is tied, knit, or tied in a knot or knots. (L.) [Hence,] one says, هُوَ مِنِّى مَعْقِدَ الإِزَارِ [lit. He is, in respect of me, in the place of the tying of the waistwrapper], meaning he is near to me in station, standing, or grade: (S, O, L, K:) and in like manner, مَقْعَدَ القَابِلَةِ: (TA:) مَعْقِدَ الإِزَارِ being an adverbial phrase having a special application, but used as one not having such an application. (L.) b2: And A joint, an articulation, or a place of juncture between two bones. (L. [See also عُقْدَةٌ, in the latter part of the former half.]) b3: أَسْأَلُكَ بِمَعَاقِدِ العِزِّ مِنْ عَرْشِكَ i. e. I ask Thee by the properties wherein consists the title of thy throne to glory, or by the places wherein those properties are [as it were] knit together, properly meaning by the glory of thy throne, is a phrase used in prayer, of which, IAth says, the party of Aboo-Haneefeh disapprove. (L.) b4: For another meaning of the pl., مَعَاقِدُ, see عَقْدٌ.

مُعْقَدٌ: see عَقِيدٌ.

مُعَقَدٌ [Tied in many knots]. One says خُيُوطٌ مُعَقَّدَةٌ [Threads, or strings, tied in many knots]: the latter word being with teshdeed to denote muchness, or multiplicity. (S, O, L.) b2: and [hence] applied to language, (S, O, L, K,) as meaning Rendered obscure: (S, O, L:) or [simply] obscure. (K.) b3: See also مَعْقُودٌ. b4: and see عَقِيد. b5: It also occurs in a trad. as meaning A sort of بُرْد, of the manufacture of Hejer. (L.) مُعَقِّدٌ [Tying a number of knots or many knots: as enchanters used to do. (See نَفَثَ.) b2: and hence,] An enchanter. (A, O, K.) مِعْقَادٌ: see عِقْدٌ.

مَعْقُودٌ A cord, or rope, tied, knit, complicated into a knot or knots, or tied firmly, fast, or strongly. (L.) الخَيْلُ مَعْقُودٌ فِى نَوَاصِيهَا الخَيْرُ, a saying occurring in a trad., means Good fortune cleaves to the forelocks of horses as though it were tied to them. (L.) b2: Also A sale, or bargain, and a contract, a compact, or the like, concluded, settled, confirmed, or ratified. (L.) b3: لَيْسَ لَهُ مَعْقُودٌ means رَأْىٍ ↓ ليس له عَقْدُ [i. e. He has not any settled, or determined, opinion or judgment]. (S, O, K.) b4: بِنَآءٌ مَعْقُودٌ A building, or structure, [arched, or vaulted, or] having arches, like those of [many] doorways; (A, O, K;) as also ↓ مُعَقَّدٌ. (A.) b5: مَعْقُودَةُ القَرَا: see عَقْدٌ.

مُعَاقِدٌ: see عَقِيدٌ.

مُعْتَقَدٌ: see عَقِيدَةٌ.

يَمِينٌ مُنْعَقِدَةٌ An oath to do, or to abstain from doing, a thing in the future. (KT.) يَعْقِيدٌ, asserted by some to be the only word in the language of the measure يَفْعِيلٌ except يَعْضِيدٌ, (O,) Honey thickened, or inspissated, (O, L, K,) by means of fire: (O, K:) and (as some say, L) food, or wheat, (طَعَام,) made thick with honey. (O, L, K.)

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.