عب

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

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

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

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

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

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.)

عقب

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

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

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

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

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

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

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

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

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

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

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

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

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

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

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

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

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

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

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

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

عِقْبَانٌ: see عَقِبٌ, in two places.

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

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

عَقُوبٌ: see عَاقِبٌ, near the end.

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

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

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

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

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

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

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

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

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

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

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

مُعْتَقِبٌ: see عَقِيبٌ.

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

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

علج

1 عَلَجَهُ: see 3.

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

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

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

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

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

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

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

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

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

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

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

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

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

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.)

عمد

1 عَمَدَهُ, (S, A, O, L, Msb, K,) aor. ـِ (L,) inf. n. عَمْدٌ; (L, Msb;) and ↓ اعمدهُ; (Msb, K;) He stayed it, propped it up, or supported it; (S, A, O, L, Msb, K;) namely, a wall, (A, L, Msb,) or other thing; (S, O, L;) i. q. دَعَمَهُ: (A, L, Msb:) or ↓ اعمده, [and app. sometimes عَمَدَهُ, (see مَعْمُودٌ,) and in a similar manner ↓ عمّدهُ is expl. by Golius, as on the authority of J, whom I do not find to have anywhere mentioned it, but it is probably correct, (see its pass. part. n. in this art.,)] he placed beneath it columns, pillars, or props. (S, O. [See عَمُودٌ, &c.]) b2: And عَمَدَهُ, (L, K,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَمْدٌ, (L,) He struck him, or beat him, with an [iron weapon such as is called] عَمُود. (O, L, K.) b3: And He struck him, or beat him, upon the part called عَمُودُ البَطْن. (O, L, K.) A2: عَمَدَ لَهُ, (S, A, O, L, Msb,) and عَمَدَ إِلَيْهِ, (L, Msb,) and عَمَدَهُ, (L, K,) aor. ـِ [or عَمِدَ and عَمُدَ, (Har p. 299,)] inf. n. عَمْدٌ (S, O, L, Msb) and عَمَدٌ and عِمَادٌ and عُمْدَةٌ (Mtr, TA) and عُمُودٌ (Nawádir el-Aaráb, TA) and مَعْمَدٌ; (Ibn-'Arafeh, TA;) and ↓ تعمّدهُ, (L, Msb, K,) and لَهُ ↓ تعمّد; (S, L;) and ↓ اعتمدهُ; (L, TA;) He intended it, or purposed it; did it intentionally, or purposely; the inf. n. signifying the contr. of خَطَأٌ: (Az, S, L, TA:) he directed himself, or his course or aim, to it, or towards it; made for it, or towards it; made it his object; aimed at it; sought, or endeavoured, after it; or tended, repaired, or betook himself, to it, or towards it; syn. قَصَدَهُ; (L, K;) or قَصَدَ لَهُ, (S, A, O,) or إِلَيْهِ. (Msb.) You say, الأَمْرَ ↓ اعتمد He intended, or purposed, the affair; or aimed at it; &c.; syn. صَمَدَهُ; (A in art. صمد;) or صَمَدَ صَمْدَهُ, i. e. قَصَدَ قَصْدَهُ. (M in that art.) And ذَنْبًا ↓ تعمّد He committed a sin, or the like, intentionally. (TA in art. خطأ.) And تعمّد ↓ صَيْدًا [He aimed at an object of the chase]. (Sgh, in Msb.) And عَمَدَ لِرَأْسِهِ بِالعَصَا He aimed at his head with the staff, or stick. (M in art. صمد.) And عَمَدَهُ, [and عَمَدَ إِلَيْهِ,] aor. ـِ and ↓ اعتمدهُ; and ↓ تعمّدهُ; He betook himself to him, or had recourse to him, in a case of need. (A.) b2: And [hence] one says, فَعَلْتُهُ عَمْدًا عَلَى عَيْنٍ, (S, O, Msb, K,) and عَمْدَ عَيْنٍ, (S, A, O, Msb, K,) I did it seriously, or in earnest, and with certain knowledge, or assurance. (S, A, O, Msb, K. [See also عَيْنٌ.]) When a man sees a bodily form and imagines it to be an object of the chase and therefore shoots at it, he cannot use this phrase, for he only aims at what is an object of the chase in his imagination: so says Sgh. (Msb.) A3: عَمَدَهُ, (S, O, L, K,) aor. ـِ (L,) said of disease, (S, O, L,) It pressed heavily upon him, or oppressed him; (S, O, L, K;) on the authority of IAar: (TA:) and so said of straitness, or confinement, or imprisonment, and captivity; (O;) and it caused him to fall; (O, K;) in this sense in like manner said of confinement, &c.: (O:) also, (O, K,) said of a disease, (O,) it pained him. (O, K.) And عَمَدَهُ, (K, TA,) aor., in this case, عَمُدَ, (TA, [but this, I think, requires confirmation,]) It grieved him, or made him sorrowful. (K, TA.) One says, مَا عَمَدَكَ What has grieved thee, or made thee sorrowful? (TA.) A4: عَمِدَ, (S, O, L, K,) aor. ـَ inf. n. عَمَدٌ, (S, O,) said of earth, It became moistened by rain so that when a portion of it was grasped in the hand it became compacted by reason of its moisture: (S, O, L, K:) or it became moistened by rain and compacted, layer upon layer. (L.) And عَمِدَتِ الأَرْضُ, inf. n. as above, The land became moistened by the rain's sinking into the earth so that when a portion of it was grasped in the hand it became compacted by reason of its moisture. (Az.) b2: Also, (inf. n. as above, L,) said of a camel, He had the inner part of his hump broken [or bruised] by being [much] ridden, while the outer part remained whole, or sound: (S, O, L, K:) or he had his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and broken [or bruised]: whence عَمِيدٌ and مَعْمُودٌ as epithets applied to a man. (L.) And عَمِدَتْ أَلْيَتَاهُ مِنَ الرُّكُوبِ His buttocks became swollen, and quivered, or throbbed, in consequence of [long and hard] riding. (En-Nadr, O, K.) And عَمِدَ, aor. and inf. n. as above, said of a pustule, It became swollen in consequence of its having been squeezed before it had become ripe, and its egg [or white globule] did not come forth. (L, TA.) b3: Also He suffered pain. (L.) b4: And, (T, O, L, K,) inf. n. as above, (T, L,) He was, or became, angry: (T, O, L, K:) like عَبِدَ (T, L) [and أَمِدَ and أَبِدَ]. One says, عَمِدَ عَلَيْهِ He was angry with him. (T, L.) b5: [And He wondered.] One says, أَنَا أَعْمَدُ مِنْهُ I wonder at him, or it: (S, O, L, K:) or, as some say, I am angry at him, or it: and some say that it means I lament at, or complain of, him, or it. (L.) أَعْمَدُ مِنْ سَيِّدٍ قَتَلَهُ قَوْمُهُ (S, O, L) i. e. Do I wonder at a chief whom his [own] people have slain? (L) was said by Aboo-Jahl (S, O, L) when he lay prostrated at Bedr; meaning, hath anything more happened than the slaughter of a chief by his [own] people? this is not a disgrace [to him]: he meant thereby that the destruction that befell him was a light matter to him: (A'Obeyd, L:) the saying is interrogative; (Sh, L;) أَعْمَدُ being app. contracted from أَأَعْمَدُ, by the suppression of one of the two hemzehs. (Az, L.) And أَعْمَدُ مِنْ كَيْلٍ مُحِّقَ, as related by A'Obeyd, [and thus in the O, in two copies of the S written مُحِقّ, and in a third copy omitted,] or مُحِقَ, without teshdeed, as seen by Az written in an old book, [i. e. Do I wonder at a measure incompletely filled?] is a saying of the Arabs, expl. in the book above alluded to, and, Az thinks, correctly, as meaning is it anything more than a measure incompletely filled? [and in a similar manner, but not so fully, expl. in two copies of the S and in the O:] or, accord. to IB, is it anything more than the fact of my measure's being incompletely filled? (L:) thus expl. also by ISk: and in a similar manner the saying of Aboo-Jahl. (From a marginal note in one of my copies of the S.) b6: عَمِدَ بِهِ means He kept, or clave, to it; (Ibn-Buzurj, O, K;) namely, a thing. (O.) 2 عمّد السَّيْلَ, inf. n. تَعْمِيدٌ, He stopped, or obstructed, the course of the torrent, so as to make it collect in a place, by means of earth, (O, K,) or the like, (K,) or stones. (O.) b2: See also 1, first sentence. b3: [عمّدهُ as used by the Christians, and held to be of Syriac origin, means He baptized him: see مَعْمُودِيَةٌ.]4 أَعْمَدَ see 1, first sentence, in two places. b2: أَعْمَدَتَاهُ رِجْلَاهُ occurs in a trad. as meaning His legs rendered him عَمِيد, i. e. in such a state that he could not sit unless propped up by cushions placed at his sides: (L:) it is of the dial. of Teiyi, who say in like manner أَكَلُونِى البَرَاغِيثُ. (TA.) 5 تَعَمَّدَ see 1, former half, in five places.7 انعمد It became stayed, propped up, or supported; (S, O, L, K;) said of a wall, (L,) or other thing. (S, O, L.) 8 اِعْتَمَدْتُ عَلَى الشَّىْءِ I leaned, reclined, bore, or rested, upon the thing; stayed, propped, or supported, myself upon it. (S, O, L, Msb.) b2: and [hence] اعتمدت عَلَيْهِ فِى كَذَا (assumed tropical:) I relied upon him in such a thing, or case; (S, O, L;) as also اِعْتَمَدْتُهُ. (L.) And اعتمدت عَلَى الكِتَابِ [and اعتمدت الكِتَابَ, and perhaps بِالكِتَابِ (see De Sacy's Chrest. Arabe, sec. ed., i. 315),] (tropical:) I relied upon the book, and held to it: a metaphorical phrase, from the first above. (Msb.) b3: [Hence also the phrase, used by grammarians, يَعْتَمِدُ عَلَى مَا قَبْلَهُ (assumed tropical:) It is syntactically dependent upon what is before it; as, for instance, an enunciative upon its inchoative, an epithet upon the subst. which it qualifies, and an objective complement of a verb upon its verb. b4: اعتمد المَطَرُ عَلَى الأَرْضِ, a phrase occurring in the K in art. نكح, app. meansThe rain rested upon the ground so as to soak into it: see عَمِدَ.] b5: اعتمد عَلَى السَّيْرِ He went, or journeyed, gently; went a gentle pace. (L in art. هود.) And اعتمد لَيْلَتَهُ He rode on journeying during his night. (A, O, K.) A2: See also 1, former half, in three places. b2: [اعتمدهُ بِكَذَا means قَصَدَهُ بِكَذَا i. e. He brought to him such a thing; lit. he directed, or betook, himself to him with such a thing: see two exs. in the first paragraph of art. بى.]

عَمَدٌ: see عَمُودٌ (of which it is a quasi-pl. n., as it is also of عِمَادٌ), in four places: and عُمْدَةٌ.

A2: [It is also an inf. n. of عَمَدَ لَهُ, q. v.: A3: and the inf. n. of عَمِدَ, q. v.: b2: and hence it signifies] A swelling, with galls, in the back of a camel. (L.) عَمِدٌ Earth moistened by rain so that when a portion of it is grasped in the hand it becomes compacted by reason of its moisture: (S, O, L:) or moistened by rain and compacted, layer upon layer. (L.) b2: [Hence] one says, هُوَ عَمِدُ الثَّرَى abundant in goodness, beneficence, or bounty. (Az, Sh, O, K.) b3: عَمِدٌ is also applied to a camel, meaning Having the inner part of his hump broken [or bruised] by his being [much] ridden, while the outer part remains whole, or sound: (S, O, L:) or having his hump swollen in consequence of the galling of the saddle and of the cloth beneath it, and broken [or bruised]: fem. with ة: and, with ة, a she-camel broken, or subdued, by the weight of her burden. (L.) Lebeed says, describing rain (S, O, L) that caused the valleys to flow, (S,) فَبَاتَ السَّيْلُ يَرْكَبُ جَانِبَيْهِ مِنَ البَقَّارِ كَالعَمِدِ الثَّقَالِ [And the torrent continued during the night, what resembled the heavy, or slow-paced, camel such as is termed عَمِد overlying its two sides, from the valley of El-Bakkár]: As says, he means that a collection of clouds resembling the [camel termed]

عَمِد overlay the two sides of the torrent; i. e., that clouds encompassed it with rain. (S, O, L.) b4: Also, applied to a pustule, Swollen in consequence of its having been squeezed before it had become ripe, and retaining its egg [or white globule]. (L.) عُمْدَةٌ A thing by which another thing is stayed, propped, or supported; a stay, prop, or support; as also ↓ عِمَادٌ; of which latter the pl. [or rather quasi-pl. n.] is ↓ عَمَدٌ; (Msb;) as it is also of عَمُودٌ: (S, Msb, &c.:) a thing upon which one leans, reclines, or bears; upon which one stays, props, or supports, himself: a thing upon which one relies: (S, * O, * L, * K, TA:) and أَمْرٍ ↓ عِمَادُ (S and K voce قِوَامٌ) and ↓ عَمُودُهُ and ↓ عَمِيدُهُ (L) signify the stay, or support, of a thing or an affair; that whereon it rests, or whereby it subsists; its efficient cause of subsistence; that without which it would not subsist: (L, and S * and K * ubi suprà:) and ↓ مُعْتَمَدٌ, applied to a man, is syn. with سَنَدٌ [meaning a person upon whom one leans, rests, stays himself, or relies; a man's stay, support, or object of reliance; like عَمْدَةٌ and ↓ عِمَادٌ]: (S and K * in art. سند:) عُمْدَةٌ is used alike as masc. and fem. and as sing. and dual and pl.: (TA:) one says, أَنْتَ عُمْدَتُنَا Thou art he to whom we betake ourselves, or have recourse, in our necessities; (A;) or عُمْدَ تُنَا فِى الشَّدَائِدِ our stay, or support, or object of reliance, (↓ مُعْتَمَدُنَا,) in difficulties: (Msb:) and أَنْتُمْ عُمْدَتُنَا Ye are they upon whom we stay ourselves, or rely: (TA:) and one says also حَيِّهِ ↓ هُوَ عَمُودُ He is the stay, or support, of his tribe: (A:) and القَوْمِ ↓ عِمَادُ means the stay, support, or object of reliance, of the people, or party; syn. سَنَدُهُمْ. (Ham p. 457.) See also عَمُودٌ, second quarter. b2: [Hence, as used by grammarians,] (assumed tropical:) An indispensable member of a proposition; as, for instance, the agent; contr. of فَضْلَةٌ. (I'Ak p. 143.) b3: Also An intention, a purpose, an aim, or a course: so in the phrase اِلْزَمْ عُمْدَتَكَ [Keep to thy intention, &c.]. (A.) عِمْدَةٌ The place that swells, or becomes inflated, in the hump and withers of a camel. (L. [See عَمِدَ and عَمَدٌ.]) عُمْدَانٌ: see عَمُودٌ, second quarter.

عُمُدٌّ and ↓ عُمُدَّانِىٌّ (O, L, K) and ↓ عُمُدَّانٌ and ↓ مُعَمَّدٌ (L) or ↓ مُعْمَدٌ (TA) A youth, or young man, full of the sap, or vigour, of youth: (O, L, K:) or bulky, or corpulent, and tall: (L:) the fem. (of every one of these, L) is with ة: (L, K:) and the pl. of the second is ↓ عُمُدَّانِيُّونَ: and ↓ عُمُدَّانِيَّةٌ signifies a corpulent, bulky, woman; (O, L;) as also ↓ عُمُدَّانَةٌ. (O.) عُمُدَّانٌ (O, K, TA, in the CK عُمَّدان) Tall; (O, K;) applied to a man; fem. with ة, applied to a woman: (O:) and ↓ مُعْمَدٌ, (A, K,) like مُكْرَمٌ [in measure], (K,) or ↓ مُعَمَّدٌ, (O,) signifies the same, (A, O, K,) applied to a man; (A;) and so ↓ طَوِيلُ العِمَادِ. (Mbr, L.) b2: See also عُمُدٌّ, in two places.

عُمُدَّانِىٌّ, and its pl., and fem.: see عُمُدٌّ.

عِمَادٌ: see عُمْدَةٌ, in four places: b2: and عَمُودٌ also, former half, in four places. b3: Also Lofty buildings: (S, O, L, Msb, K:) masc. and fem.: (S, O, L, K:) [being a coll. gen. n.:] one thereof is called عِمَادَةٌ. (S, O, L, Msb, K.) b4: إِرَمُ ذَاتُ العِمَادِ [mentioned in the Kur lxxxix. 6] means Irem possessing lofty buildings supported by columns: or possessing tallness: (L:) or possessing tallness and lofty buildings: (O:) or, accord. to Fr, the possessors of tents; i. e. who dwelt in tents, and were accustomed to remove to places of pasture and then to return to their usual places of abode. (O, L.) b5: طَوِيلُ العِمَادِ: see عُمُدَّانٌ. b6: Also (i. e. طويل العماد) (assumed tropical:) A man whose abode is a place known for its visiters. (S, O, L, K.) b7: And فُلَانٌ رَفِيعُ العِمَادِ means (assumed tropical:) [Such a one is a person of exalted nobility; lit.] such a one has a high pole of the tent of nobility. (A.) عَمُودٌ a word of well-known meaning, (Msb, K,) The عَمُود of a بَيْت, (S, O,) or of a خَيْمَة; (Mgh;) [i. e.] a pole of a tent; as also ↓ عِمَادٌ: and a column, or pillar, of a house or the like: (L:) pl. (of pauc., S, O) أَعْمِدَةٌ, and (of mult., S, O) عُمُدٌ, and (quasi-pl. n., L) ↓ عَمَدٌ. (S, O, L, Msb, K.) [The former is the primary, and more common, meaning: and hence the phrase]

أَهْلُ عَمُودٍ (Lth, A, Msb) and عُمُدٍ or ↓ عَمَدٍ, (Msb,) or this last is not said, (L,) and ↓ أَهْلُ عِمَادٍ, (Lth, A, Msb, K,) [The people of the tent-pole or of the tent-poles;] meaning the people of, or who dwell in, tents: (Lth, A, Msb, K:) or the last means the people of lofty tents, (K,) or of lofty structures. (TA.) تَرَوْنَهَا ↓ خَلَقَ السَّمٰوَاتِ بِغَيْرِ عَمَدٍ, in the Kur [xxxi. 9 (and see also xiii. 2)], (O, L,) accord. to Ibn-'Arafeh, (O,) or Fr, (L,) meanseither He created the heavens without عَمَد [or pillars] as ye see them; and with the sight ye need not information: or He created the heavens with pillars (عَمَد) that ye see not; [i. e., with invisible pillars;] (O, * L;) the pillars that are not seen being his power; or, accord. to Lth, Mount Káf, which surrounds the world [or earth]; the sky being like a cupola, whereof the extremities rest on that mountain, which is of green chrysolite, whence, it is said, results the greenness of the sky. (L.) And ↓ عَمَدٍ and عُمُدٍ in the Kur [civ., last verse], accord. to different readings, are pls. [or rather the former is a quasipl. n.] of عَمُودٌ; (Fr, L;) or of ↓ عِمَادٌ; and mean [pillars] of fire. (Zj, L.) b2: Also Any tent (خِبَآء) supported on poles: or any tent extending to a considerable length along the ground, supported on many poles. (L.) b3: See also عُمْدَةٌ, in two places. b4: [Hence,] A lord, master, or chief, (S, O, K,) of a people, or party; (S, O;) as also ↓ عَمِيدٌ; (S, A, O, K;) both signify a lord, master, or chief, upon whom persons stay themselves, or rely, in their affairs, or to whom they betake themselves, or have recourse; and the pl. of the latter is عُمَدَآءُ. (TA.) And (accord. to IAar, O, L, TA) The رَئِيس [or chief, or commander], (so in the L, and in the copy of the K followed in the TA,) or رَسِيل [app. meaning, if correct, the scout, or emissary, or perhaps the advanced guard], (so in the O, and in the CK, and in my MS. copy of the K,) of an army; (O, L, K;) also called the زُوَيْر [which corroborates the former explanation, being syn. with رَئِيس]; (L, TA; [in the O written زَوِير;]) as also ↓ عِمَادٌ and ↓ عُمْدَةٌ and ↓ عُمْدَانٌ. (O, L, K.) b5: Also, [from the same word in the first of the senses expl. above,] A staff, or stick. (L.) b6: And A weapon made of iron, with which one beats, or strikes; (Mgh;) a rod of iron; (L;) [a kind of mace; app. a rod of iron with a ball of the same metal at the head: I have heard this appellation applied to the kind of weapon which I have mentioned in an explanation of طَوَارِقُ, pl. of طَارِقَةٌ, q. v.; and it is vulgarly said, in Egypt, to have been used by the فِدَاوِيَّة, the sect called in our histories of the Crusades “ the Assassins: ”] pl. [of pauc.] أَعْمِدَةٌ. (Mgh.) b7: [And A bar of iron, or of any metal. b8: And A perpendicular.] b9: And A slender and lofty mountain: so in the saying, العُقَابُ تَبِيضُ فِى رَأْسِ عَمُودٍ [The eagle lays her eggs in the top of a slender and lofty mountain]. (A.) b10: عَمُودُ البِئْرِ [Each of] the two upright supports (قَائِمَتَانِ [or قَامَتَانِ]) upon which is [placed the horizontal cross-piece of wood whereto is suspended] the great pulley (مَحَالَة) of the well: (O, K:) [both together being termed the عَمُودَانِ:] a poet says, إِذَا اسْتَقَلَّتْ رَجَفَ العَمُودَانْ [When it (the bucket, الدَّلْوُ,) rises, the two upright supports of the piece of wood to which hangs the great pulley tremble]. (O.) b11: عَمُودُ الظَّلِيم [Each of] the two legs of the male ostrich: (K:) his two legs are called his عَمُودَانِ. (O, L, TA.) b12: عَمُودُ الصَّلِيبِ [The upright timber of the cross] is an appellation applied by the vulgar to the star [e] upon the tail of the constellation Delphinus. (Kzw.) b13: عَمُودُ المِيزَانِ The شَاهِين, (K voce شاهين,) i. e. the beam of the balance; the same as the مِنْجَم, except that it (the عَمُود) is generally of the قَبَّان, or steelyard. (MA.) b14: عَمُودُ السَّيْفِ The شَطِيبَة [or شُطْبَة, generally meaning a ridge, but sometimes a channel, or depressed line,] that is in the مَتْن [or broad side, or middle of the broad side, of the blade] of the sword, (En-Nadr, O, K,) in the middle of its مَتْن, extending to its lower part: (En-Nadr, O:) [the swords of the Arabs in the earlier ages being generally straight and twoedged:] and sometimes the sword had three أَعْمِدَة [pl. of pauc. of عَمُودٌ] in its back, termed شُطُب and شَطَائِب. (En-Nadr, O.) b15: And عَمُودُ السِّنَانِ The ridge (عَيْر, in the O and in copies of the K [erroneously] written غَيْر,) rising along the middle of the spear-head, between its two cutting sides. (ISh, O, L, K. *) b16: عَمُودُ البَطْنِ The back; (S, A, Mgh, O, L, K;) because it supports the belly: (Mgh, O, L:) or a vein (عِرْق), (K,) or a thing resembling a vein, (O, L,) extending from the place of the رُهَابَة [or lower extremity of the sternum] to a little below the navel, (O, L, K,) in the middle whereof the belly of the sheep or goat is cut open; so says Lth: (O, L:) or, accord. to Lth, a vein extending from the رهابة to the navel. (Mgh.) They said, حمَلَهُ عَلَى عَمُودِ بَطْنِهِ, meaning He carried it on his back: (S, O, L:) or, in the opinion of A'Obeyd, (tropical:) with difficulty, or trouble, and fatigue; whether upon his back or not. (O, L.) b17: عَمُودُ الكَبِدِ The rising thing (المُشْرِفُ [app. meaning the longitudinal ligament]) in the middle of the liver: (Zj in his “ Khalk el-Insán: ”) or a certain vein that irrigates the liver: (Lth, O, L, K:) or عَمُودَا الكَبِدِ signifies two large veins, on the right and left of the navel. (ISh, O, L.) One says, إِنَّ فُلَانًا لَخَارِجٌ عَمُودُ كَبِدِهِ مِنَ الجُوعِ [Verily such a one has his عمود of his liver coming forth in consequence of hunger]: (O:) or عَمُودُهُ مِنْ كَبِدِهِ [his عمود from his liver]; (L, TA;) and some say that by his عمود in this saying is meant what here next follows. (TA.) b18: عَمُودُ السَّحْرِ The وَتِين [app. meaning the aor. a, as though it were considered as the support of the lungs]. (O, K.) b19: عَمُودُ الأُذُنِ The main part, and support, of the ear: (O, L, K, TA: [in the CK, قَوامُها is erroneously put for قِوَامُهَا:]) or the round part which is above the lobe. (L.) b20: عَمُودُ القَلْبِ The middle of the heart, (A, L,) lengthwise: or, as some say, a certain vein that irrigates it. (L.) One says, اِجْعَلْ ذٰلِكَ فِى عَمُودِ قَلْبِكَ Put thou that in the middle of thy heart. (A.) b21: عَمُودُ اللِّسَانِ The middle of the tongue, lengthwise. (L.) b22: عَمُودُ الكِتَابِ The text of the book: thus in the saying, هُوَ مَذْكُورٌ فِى عَمُودِ الكِتَابِ [It is mentioned in the text of the book]. (A, TA.) b23: عَمُودُ الصُّبْحِ The bright gleam of dawn; (L;) the dawn that rises and spreads, (A, L, Msb, *) filling the horizon with its whiteness: (Msb voce فَجْرٌ:) [app. thus called as being likened to a tent, or long tent:] it is the second, or true, فَجْر, and rises after the first, or false, فجر has disappeared; and with its rising, the day commences, and everything by which the fast would be broken becomes forbidden to the faster. (Msb voce فَجْرٌ.) One says, سَطَعَ عَمُودُ الصُّبْحِ, (S, O, L,) or ضَرَبَ الصُّبْحُ بِعَمُودِهِ, (A,) or ضَرَبَ الفَجْرُ بِعَمُودِهِ, i. e. [The bright gleam of dawn] rose and spread. (Msb.) b24: عَمُودُ الإِعْصَارِ That [meaning the dust] which rises into the sky, or extends along the surface of the earth, in consequence of the [wind called] إِعْصَار [q. v.]. (O, L.) b25: عَمُودُ الحُسْنِ (assumed tropical:) Tallness of stature. (TA in art. ملأ.) b26: عَمُودُ النَّوَى (tropical:) The state of distance, from their friends, in which travellers continue. (L.) b27: دَائِرَةُ العَمُودِ The curl of the hair [which we term a feather] on a horse's neck, in the places of the collar: it is approved by the Arabs. (L.) b28: اِسْتَقَامُوا عَلَى عَمُودِ رَأْيِهِمْ means They continued in the course upon which they placed reliance. (O, K.) A2: Also, i. e. عَمُودٌ, (accord. to the O and K,) or ↓ عَمِيدٌ, (accord. to the TA [agreeably with an explanation of the latter in the L],) Affected with vehement, or intense, grief or sorrow. (O, K, TA.) عَمِيدٌ: see عُمْدَةٌ b2: and see also عَمُودٌ, first quarter. b3: Also A man sick, (L,) or very sick, (A,) so that he cannot sit unless propped up by cushions placed at his sides. (A, * L.) b4: Also, and ↓ مَعْمُودٌ, (S, O, L, K,) and ↓ معَمَّدٌ, (K,) A man broken, or enervated, by the passion of love; (S, O, K;) and in like manner all the three are applied to a heart: (O:) or the first and second signify a man whose عَمُود of his heart is severed: (A:) or a man much distressed, or afflicted, by love; likened to a camel's hump of which the interior is broken: (L. [See عَمِدَ:]) and ↓ مَعْمُودٌ signifies diseased, or sick. (L.) b5: See also عَمُودٌ, last sentence.

A2: عَمِيدُ الوَجَعِ The place of pain. (L.) عَامِدٌ applied to the latter part of the night, Causing pain. (IAar, O.) And لَيْلَةٌ عَامِدَةٌ A night causing pain. (IAar, Az, O.) مُعْمَدٌ A tall [tent such as is called] طِرَافٌ. [So in a copy of the A. [Perhaps a mistranscription for مُعَمَّدٌ, q. v.]) See also عُمُدَّانٌ. b2: And see عُمُدٌّ.

مُعَمَّدٌ, applied to a tent, Set up with poles: (O, K:) occurring in a verse of [the Mo'allakah of] Tarafeh [p. 88 in the EM]. (O. [See also مُعْمَدٌ.]) b2: وَشْىٌ مُعَمَّدٌ (O, K, TA, in some copies of the K شَىْءٌ,) A sort of وَشْى [or variegated cloth] (O, K, TA) [figured] with the form of عِمَاد [app. meaning lofty buildings]. (TA.) b3: See also عَمُدَّانٌ: b4: and عُمُدٌّ: and عَمِيدٌ.

مُعْمِدَانٌ and مُعْمِدَانِىٌّ and مَعْمُودَانِىٌّ epithets used by the Christian Arabs, meaning A baptist.]

مَعْمُودٌ applied to a thing that presses heavily, such as a roof, Held [up, or supported,] by columns: differing from مَدْعُومٌ [q. v.]. (TA in art. دعم.) A2: Also A person resorted to in cases of need. (A.) A3: See also عَمِيدٌ, in two places.

المَعْمُودِيَةُ, thus correctly, as in the 'Ináyeh, without teshdeed to the ى, but in the copies of the K with teshdeed, [and so in the O; held by some to be of Arabic origin, but by others, of Syriac;] said by Es-Sowlee to be an arabicized word, from مَعْمُوذِيت, with the pointed ذ, signifying الطَّهَارَةُ [app. as meaning “ ablution,” or “ purification ”]; (TA;) [Baptism: and baptismal water; expl. as signifying] a yellow water, pertaining to the Christians, (O, K, TA,) consecrated by what is recited over it from the Gospel, (TA,) in which they dip their children, believing that is is a purification to them, like circumcision to others. (O, K, TA.) [See also صِبْغَةٌ.]

مُعْتَمَدٌ: see عُمْدَةٌ, in two places. b2: [Also A ground of reliance:] one says, مَا عَلَى فُلَانِ مَعْتَمَدٌ [There is not any ground of reliance upon such a one]. (S voce مَحْمِلٌ, q. v.)

عتر

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

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

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

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

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

عجر

1 عَجَرَ عُنُقَهُ, aor. ـِ inf. n. عَجْرٌ, He bent his neck, (ISk, S, O, K, TA,) and twisted it: said of one who desires not to comply with a command to do a thing: or عَجَرَ عُنُقَهُ إِلَى كَذَا وَكَذَا [he bent, and twisted, his neck, turning towards such and such things,] is said of one who is going in a particular direction, and returns from it to a thing behind him which he is forbidden: so in the Nawádir el-Aaráb. (TA.) b2: And one says, عَجَرَ بِهِ بَعِيرُهُ as though meaning His camel returned with him towards his usual associates and his family when he was desiring to ride him in a particular direction; as also عَكَرَ بِهِ. (ISk, S, O.) [See also the latter verb.] b3: And عَجَرَ الفَرَسُ, (S, O,) aor. ـِ inf. n. عَجْرٌ and عَجَرَانٌ, (O,) The horse extended [or, accord. to an explanation of the act. part. n. in the L, raised] his tail towards his عَجُز [or. croup] in running. (S, O.) b4: and hence, (S,) مَرَّ الفَرَسُ يَعْجِرُ (S, O, K *) and يَعْجُرُ, (so in one of my copies of the S, and accord. to the TA,) inf. n. عَجْرٌ (S, K) and عَجَرَانٌ, (K,) The horse went along swiftly, (S, O, K, *) by reason of briskness, liveliness, or sprightliness, (O,) or from fear and the like: and ↓ مُعَاجَرَةٌ is syn. with the inf. ns. of يَعْجِرُ used in this sense: (K:) [so that one says in like manner ↓ مَرَّ يُعَاجِرُ:] and one says also, الرَّجُلُ الرَّجُلَ ↓ عاجر, meaning The man ran before the man, fleeing. (O, TA.) b5: عَجَرَ, aor. ـِ inf. n. عَجْرٌ, said of an ass, is syn. with قَمَصَ [app. as meaning He raised his fore legs together and put them down together, and beat the ground with his kind legs]: (K, TA:) and a similar action is signified by the phrase يَعْجِرُ بِرِجْلَيْهِ, inf. n. عَجَرَانٌ, [app. meaning He beats the ground with his kind legs, rearing while doing so], said of a horse. (TA.) A2: عَجَرَهُ بِالعَجْرَآءِ He beat him, or struck him, with the knotted staff or stick, so that the place struck became swollen; as also بَجَرَهُ. (O.) b2: and عَجَرْتُ الشَّىْءَ I clave, or split, the thing. (IKtt, TA.) b3: And عَجَرَ عَلَيْهِ بِالسَّيْفِ, (S, O, K, *) aor. ـِ inf. n. عَجْرٌ, (K,) He made an assault, or attack, upon him with the sword. (S, O, K. *) b4: عَجَرْتُ عَلَيْهِ, (Sh, O, K, *) aor. ـِ inf. n. عَجْرٌ, (K,) is also syn. with حَجَرْتُ عَلَيْهِ [meaning I prohibited him from using, or disposing of, his property according to his own free will]. (Sh, O, K. *) b5: And عَجْرٌ is also syn. with إِلْحَاحٌ; in which sense, as in others, its aor. is said in the K to be يَعْجِرُ; but this is not the case, for the verb is used only in the pass. form: you say, عُجِرَ عَلَى

الرَّجُلِ, meaning The man was importuned for his property, or was asked for it by many persons, so that it became little. (TA.) One says رَجُلٌ عَلَيْهِ ↓ مَعْجُورٌ meaning A man importuned by begging so that all his property has been taken from him. (K, * TA.) A3: One says also, عَجَرَ الرَّجُلُ بِثَوْبِهِ عَلَى رَأْسِهِ [app. meaning The man wound his garment upon his head: see 8]. (TA.) b2: And hence, عَجَرَ الرِّيقُ عَلَى أَنْيَابِهِ (tropical:) The saliva became dry upon his canine teeth, and stuck. (TA.) A4: عَجِرَ, (S, O, K,) aor. ـَ inf. n. عَجَرٌ, (S,) He (a man, S) was, or became, thick and fat. (S, O, K.) And عَجِرَ, (K,) inf. n. عَجَرٌ, (S, O,) He (a man, S, O) was, or became, bigbellied. (S, O, K.) b2: Also He (a horse) was, or became, hard (K, TA) in his flesh. (TA.) And عَجِرَ, inf. n. عَجَرٌ and عُجْرَةٌ, It (a solid hoof, and the belly,) was, or became, hard. (IKtt, TA.) [See also عَجَرٌ below.]3 عاجر, inf. n. مُعَاجَرَةٌ: see 1, in three places.5 تعجّر said of the belly (S, O) of a man, (S,) It became wrinkled by reason of fatness. (S, O.) 8 اعتجرت She (a woman) bound a مِعْجَر [q. v.] upon her head; (S;) she attired herself with the مِعْجَر: (O, Msb:) or with a خِمَار: (Mgh:) اِعْتِجَارٌ is a mode of attiring peculiar to a woman, (K, TA,) resembling that termed اِلْتِحَافٌ. (TA.) b2: And اعتجر He wound a turban round his head: (IF, S, Mgh, O, Msb:) and he wound a turban (or a piece of cloth, TA) upon his head without turning [a portion of] it beneath his lower jaw; (Az, El-Ghooree, Mgh, K, * TA;) as also اِقْتَعَطَ: the winding it in which manner [and so wearing it] in prayer, is forbidden: but another explanation, which is, he wound the turban upon his head so as to show the هَامَة [or crown of the head], is more probable; as it is from مِعْجَرٌ, meaning “ a piece of a cloth, like a fillet, wound upon the round of a woman's head. ” (Mgh.) One says, ↓ هُوَ حَسَنُ المُعْتَجَرِ He is comely in respect of the manner of winding the turban upon the head. (A.) [See also عِجْرَةٌ: and see مُعْتَجِرٌ.] b3: One says also اعتجرت بِغُلَامٍ, or بِجَارِيَةٍ, meaning (tropical:) She brought forth a boy, or a girl, after she had despaired of her giving birth to a child. (O, K, TA.) عَجَرٌ inf. n. of عَجِرَ [q. v.]. (S.) b2: Also Projection, protrusion, prominence, or protuberance, and elevation. (S, O, TA.) b3: And Strength, with greatness of body. (TA.) عَجُرٌ: see what next follows.

عَجِرٌ and ↓ عَجُرٌ, applied to a وَظِيف [or shank of a beast], (S, O, K,) Thick; (S, O;) as also ↓ أَعْجَرُ: (O:) or hard, (K, * TA,) and strong; and in like manner applied to a solid hoof, and to a pastern. (TA.) b2: And for another meaning of the first of the words, see أَعْجَرُ.

عُجْرَةٌ A place of projection, protrusion, prominence, or protuberance, and elevation. (A, * K * TA.) b2: [A protuberance; a knob; a lump.]

b3: A knot in wood, (S, Mgh, O, K,) and the like, (K,) or in other things: (Mgh:) or in the veins of the body: (S:) or a knotted vein in the body; and بُجْرَةٌ, with which it is coupled, “a knotted vein in the belly,” particularly: (A 'Obeyd, TA:) or the former, a thing that collects in the body, like a ganglion (سِلْعَة); (As, O, TA;) and the latter signifies the like: (As, TA:) or, as some say, عُجَرٌ, which is the pl., signifies the vertebræ of the back: (IAth, TA:) or عُجْرَةٌ signifies a tumour, or swelling, or an inflation, in the back; and بُجْرَةٌ, the like in the navel. (TA.) [See also بُجْرَةٌ.] b4: Hence, one says, ذَكَرَ عُجَرَهُ وَبُجَرَهُ (tropical:) He mentioned his vices, or faults, which no one knew save he who tried him, or tested him: (TA:) or his external and internal conditions; what he showed and what he concealed. (IAth, TA.) And أَفَضَيْتُ إِلَيْهِ بِعُجَرِى وَبُجَرِى (tropical:) I revealed to him my vices, or faults, by reason of my confidence in him: (A 'Obeyd, O, TA:) or I acquainted him with my whole state, or case; not concealing from him anything thereof. (As, TA.) And أُحَدِّثُهُ بِعُجَرِى وَبُجَرِى (tropical:) I relate to him my vices, or faults. (TA.) And يَشْكُو عُجَرَهُ وَبُجَرَهُ (tropical:) He complains of his vices, or faults, or the like: and of his sorrows: and of what is apparent and what is concealed. (K, * TA. [In the CK, اُبْدِرَ is put by mistake for أُبْدِىَ.]) One says also, جَآءَ فُلَانٌ بِالعُجَرِ وَالبُجَرِ (assumed tropical:) i. e. [Such a one uttered] falsehood: or a great, or terrible, thing. (Fr, TA.) [See, again, بُجْرَةٌ.] b5: عُجْرَةٌ also signifies The mark made upon the waist by the running string of the drawers. (A, TA.) To this a poet likens the mark made by a blunt sword. (Aboo-Sa'eed, TA.) b6: And one says, السَّيْفٌ فِى فِرِنْدِهِ عُجَرٌ [The sword has, in its diversified wavy marks, what resemble knots]. (TA.) عِجْرَةٌ A mode of winding the turban upon the head. (S, O.) One says, فُلَانٌ حَسَنُ العِجْرَةِ [Such a one is comely in respect of the mode of winding the turban upon the head]. (O. [See also 8.]) عِجَارٌ: see مِعْجَرٌ.

عَجُورٌ [A species of melon: accord. to Forskål, (Flora Aegypt. Arab., pp. lxxvi. and 168,) this name and عبدلّاوى are both applied to the cucumis chate: but accord. to Delile, (Floræ Aegypt. Illustr., no. 922,) the latter name is thus applied; and عجور (written by him as though it were عَجُّور, but it is without teshdeed,) is the name of the fruit of this species of cucumis while immature; so too says 'Abd-El-Lateef: (see De Sacy's Transl. and Notes, pp. 35 and 127; and p. 54 of the Ar. Text edited by White:) I have, however, found the name عَجُور to be commonly applied to a species different from the عَبْدَلَّاوِىّ, (which is also called عَبْدَلِّىّ, see art. عبد,) as Sonnini asserts it to be, (in his Travels in Upper and Lower Egypt, pp. 574 and 636 of the Engl. Transl., 4to., London, 1800,) and differing therefrom in shape, being, as he describes it, in some instances round, in some instances oval, and in others much elongated: the name is probably derived from the Greek ἀγγούριον (in modern Greek a>ggouri), signifying the “ water-melon ”]: it is said in the Msb that قِثَّآء is a name of what the [common] people call خِيَار and عَجُور and فَقُّوس: but it is said [by some, not by the author of the Msb,] that عَجُور signifies large قِثَّآء [q. v.]. (TA in art. قثأ.) أَعْجَرُ, applied to a man, (S, O,) Thick and fat: (K:) big-bellied: (S, O, K:) a stallion big, or bulky: (S, O:) and a belly, (TA,) and a purse, (S, O,) full: (S, O, TA:) pl. عُجْرٌ. (TA.) See also عَجِرٌ. b2: Anything having knots: (TA:) and so ↓ عَجِرٌ applied to a string, or thread: (Ham p. 815:) and the former, knotty, or having many knots. (TA.) [Hence,] عَجْرَآءُ [for عَصًا عَجْرَآءُ] A staff, or stick, knotted, or having knots. (A, O, K.) One says, ضَرَبَهُ بِعَجْرَآءَ مِنْ سَلَمٍ [He beat him, or struck him, with a knotted staff, or stick, of wood of the سَلَم]. (TA.) b3: It is also applied to a sword [as meaning Having, in its diversified wavy marks, what resemble knots: see عُجْرَةٌ, and see also the paragraph next following this]. (TA.) b4: Also Hump-backed. (Fr, O, TA.) سَيْفٌ ذُو مَعْجَرٍ فِى مَتْنِهِ A sword having what resemble knots [in the diversified wavy marks of the broad side of its blade: see also the next preceding paragraph]. (TA.) مِعْجَرٌ (S, A, Mgh, O, Msb, K) and ↓ عِجَارٌ (S, Msb, TA, in the O [erroneously] written مِعْجَار,] A piece of cloth (Msb, K, TA) which is bound upon the head, (K, TA,) smaller than the رِدَآء, (Msb, TA,) and large than the مِقْنَعَة, (TA,) worn by a woman: (Msb:) a thing which a woman binds upon her head: (S:) a piece of cloth, (Lth, Mgh, O, Msb, L,) like a fillet, (Mgh, Msb,) which a woman winds upon the round of her head, (Lth, Mgh, O, Msb, L,) after which she puts on, over it, her [garment, or covering, called] جِلْبَاب; (Lth, O, L:) [it is also said that]

مِعْجَرٌ signifies a turban: or a turban [wound] upon the head without a turning [of a portion thereof] beneath the jaw: (Ham p. 709:) its pl. is مَعَاجِرُ: whence الاِعْتِجَارُ. (L, TA.) b2: and مِعْجَرٌ signifies also A kind of garment, or cloth, of the fabric of El-Yemen, (Lth, K, TA,) used as the لِحَاف or مِلْحَفَة and the رِدَآء: pl. as above. (TA.) b3: And A thing woven of [the fibres of the palm-tree called] لِيف, like the جُوَالِق: (K:) pl. as above. (TA.) مُعَجَّرٌ, applied to a rope, or to a bow-string: see مُجَرَّعٌ and مُحَرَّدٌ, with which it is syn. مَعْجُورٌ عَلَيْهِ: see 1, last quarter.

مُعْتَجَرٌ: see 8, of which it is an inf. n. مُعْتَجِرٌ is expl. as meaning A man wearing his turban as a نِقَاب [q. v.], so that [a portion of] it covers his nose [and the lower part of his face]. (Mgh.) [See also its verb, 8.]

عزر

1 عَزَرَهُ, aor. ـِ inf. n. عَزْرٌ, He prevented, hindered, withheld, or forbade, him; (Mgh, * O, K, * TA;) and turned him away, or back; (Mgh, * O, TA;) عَنِ الشَّىْءِ from the thing: this is the primary signification, from which others, mentioned in the next paragraph, are derived. (TA.) See 2, in eight places. b2: And عَزَرْتُ البَعِيرَ. inf. n. عَزْرٌ, I tied a cord upon the خَيَاشِيم [app. meaning the upper parts of the nostrils] of the camel, and then put medicine into his mouth. (O, TA.) b3: And عَزَرَ المَرُأَةَ, (TA,) inf. n. as above, (K,) He compressed the woman. (K, * TA.) 2 عزّرهُ, (O, TA,) inf. n. تَعْزِيرٌ, (S, O, K, TA,) He disciplined, chastised, corrected, or punished, him; (S, O, TA;) meaning he did to him that which should turn him away, or back, from evil, or foul, conduct. (Ibráheem Es-Seree, O, * TA.) b2: And hence, (S,) He inflicted upon him a beating, or flogging, less than that prescribed by the law; (S, M, Mgh, * O, Msb, * K;) as also ↓ عَزَرَهُ, inf. n. عَزْرٌ: (TA: but only the inf. n. of the latter verb in this sense is there mentioned:) because it prevents the criminal from returning to disobedience: but whether this meaning belong only to the conventional language of the law or be implied in the proper signification, is disputed: (TA:) or he beat, or flogged, him with the utmost vehemence: (M, K:) or تَعْزِيرٌ signifies [simply] the act of beating. (A.) And one says, ضَرَبَهُ تَعْزِيرًا, meaning He beat him moderately; not exceeding the ordinary bounds. (TA in art. حل.) b3: Also He constrained him against his will, عَلَى

الأَمْرِ to do the thing, (O, K, *) and taught him by forbidding him to return to the doing of that which was at variance therewith; and so ↓ عَزَرَهُ: (IAar, O:) and he taught him the فَرَائِض and أَحْكَام [or obligatory statutes or ordinances of God]; (O;) or التَّعْزِيرُ, (Az, L,) or ↓ العَزْرُ, (K,) signifies the teaching [one] (Az, L, K) religion, (Az, L,) or بَاب الدِّين [i. e. the declaration of belief in the unity of God and in the mission of Mohammad] and the فَرَائِض and أَحْكَام. (L, K.) b4: And He blamed, censured, or reproved, him; as also ↓ عَزَرَهُ, aor. ـِ inf. n. عَزْرٌ. (K.) b5: And He aided, or assisted, him; as also ↓ عَزَرَهُ, inf. n. as above: (K, * TA:) and he strengthened him; (K, * TA;) and so ↓ عَزَرَهُ, inf. n. as above. (TA.) He aided him against his enemy, or enemies, by repelling the latter; (O, TA;) as also ↓ عَزَرَهُ, aor. ـِ and عَزُرَ, but the former is the more chaste, inf. n. as above: (O:) or he did so time after time: or with the sword. (O, TA.) b6: And He treated him with reverence, veneration, respect, or honour; (S, A, O, Msb, K;) and so ↓ عَزَرَهُ, aor. ـِ and عَزُرَ, inf. n. as above. (O.) b7: Also He abased him; rendered him abject, vile, despicable, or ignominious: thus it has two contr. significations. (B, TA.) b8: And He loaded him, namely, an ass. (S.) عِزْرَائِيلُ, as some write it, or, as others, عَزْرَائِيلُ, [The Angel of Death;] a certain angel, well known. (MF.) عَيْزَارٌ A species of trees. (S, O, L, K.) A2: أَبُو العَيْزَارِ the surname of A certain long-necked bird, which one always seees in shallow water, (S, O, K, *) called the سَبَيْطَر: (S, O:) or it is the كُرْكِىّ [or Numidian crane]. (K.)

عسر

1 عَسُرَ, aor. ـُ inf. n. عُسْرٌ (S, A, O, Msb, K) and عُسُرٌ (S, A, K) and عَسَارَةٌ (Msb, K) [and مَعْسُورٌ and عُسْرَةٌ and مَعْسَرَةٌ and مَعْسُرَةٌ and عُسْرَى (see عُسْرٌ below)]; and عَسِرَ, aor. ـَ inf. n. عَسَرٌ; (S, O, Msb, K;) and ↓ تعسّر, (A, O, Msb, K,) and ↓ تعاسر, (K,) and ↓ استعسر; (A, O, Msb, K;) It (an affair, or a thing, S, A, O, Msb) was, or became, difficult, hard, strait, or intricate. (S, A, O, Msb, K, * TA.) You say, عَسُرَ عَلَيْهِ, (TA,) and عَسِرَ, (S, O,) and ↓ تعسّر, and ↓ تعاسر, and ↓ استعسر, (K,) It was, or became, difficult, hard, strait, or intricate, to him. (S, * O, * K.) b2: عَسُرَ مَا فِى البَطْنِ, (as in the CK and a MS. copy of the K,) or عَسَرَ, (accord. to the TA,) What was in the belly would not come forth. (K.) You say عَسَرَ عَلَيْهِ مَا فِى البَطْنِ What was in his belly would not come forth. (TA.) b3: See also 4. b4: عَسُرَ, (Msb,) or عَسَرَ, (IKtt, TA,) or عَسِرَ, (TK,) inf. n. عُسْرٌ and عَسَارَةٌ (Msb, IKtt, TA) and عَسَرٌ, (IKtt, K,) He (a man) had little gentleness, (Msb, IKtt,) فِى الأُمُورِ [in the execucution of affairs]; (Msb;) and was narrow, or niggardly, in disposition: (IKtt:) or he was hard in disposition; or illnatured. (K, * TK.) b5: عَسُرَ عَلَيْهِ, (A, and so in the CK and a MS. copy of the K,) or عَسَرَ, (as in the TA,) inf. n. عُسْرٌ, (TA,) He acted contrarily, or adversely, to him; opposed him; (A, K;) as also ↓ عسّر, (K,) inf. n. تَعْسِيرٌ: (TA:) and عليه ↓ عسّر also signifies he straitened him. (Sb, O, * TA.) b6: عَسُرَ الزَّمَانُ, (so in the CK and in a MS. copy of the K,) or عَسَرَ, (so in the TA,) Time, or fortune, became severe, rigorous, afflictive, or adverse, (K,) عَلَيْنَا to us. (TA. b7: عَسُرَتِ النَّاقَةُ and عَسِرَت The she-camel was untrained. (O.) b8: And عَسَرَتْ, (K, TA,) and عَسَرَتْ بِذَنَبِهَا, (S, O, TA,) aor. ـِ inf. n. عَسَرَانٌ (S, O, K, TA) and عَسْرٌ, (O, K, TA,) She (a camel) raised her tail, after conception, to show the stallion that she was pregnant: (S, * O, TA:) and [as also, app., ↓ عسّرت, or عسّرت دَنَبَهَا, inf. n. تَعْسِيرٌ, (see ناقة عَسِيرٌ, voce عَسِرٌ,)] she (a camel) raised her tail in her running. (K, TA.) [In the former case, the action denotes repugnance to the stallion: in the latter, a degree of refractoriness: in both, difficulty.]

A2: عَسَرَ الغَرِيمَ, aor. ـِ and عَسُرَ, (S, O, Msb, K,) inf. n. عَسْرٌ; (S, O;) and ↓ أَعْسَرَهُ; (O, Msb, K;) He demanded the debt of the debtor, it being difficult to him to pay it: (S, O, Msb, K: *) and he took it of him, it being difficult to him to pay it, and was not lenient towards him until he was in easy circumstances. (TA.) b2: عَسَرَهُ, (As, TA,) and ↓ اعتسرهُ, (S, TA,) He forced, or compelled, him, against his wish; [عَلَى الأَمْرِ to do the thing;] i. q. قَسَرَهُ, (As, TA,) and اقتسرهُ. (S, O, TA.) A3: عَسِرَ, and عَسِرَتْ, (TK,) or عَسَرَتْ, (K, TA,) aor. ـِ (TK,) inf. n. عَسَرٌ, (S, Mgh, O, Msb, K,) He, (a man, TK,) and she, (a woman, TK,) was left-handed. (S, Mgh, O, Msb, K.) b2: عَسَرَنِى, (O, L, and K, and so in a copy of the S,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَسْرٌ; (L, TA;) and ↓ عَسَّرَنِى, (K,) or عَسِرَنِى, (L and TA, and so in a copy of the S,) aor. ـَ (TA;) He came on my right side. (S, O, L, K, TA.) 2 عَسَّرَ see 1, in four places: and see 4.3 عاسرهُ, (K,) inf. n. مُعَاسَرَةٌ, (S, O,) He treated him, or behaved towards him, with hardness, harshness, or ill-nature; (S, * O, * K;) مُعَاسَرَةٌ is the contr. of مُيَاسَرَةٌ. (S, O.) 4 اعسر, (S, K, &c.,) inf. n. إِعْسَارْ, (Kr, Mgh, &c.,) and, accord. to Kr, عُسْرٌ; but correctly, the former is an inf. n., and عُسْرَةٌ is a simple subst.; [as is also عُسْرٌ;] (TA;) He was, or became, in a state of difficulty; possessing little power or wealth: (TA:) he became poor: (Mgh, Msb, K:) he lost his property. (S, O.) عَسَارٌ in the sense of إِعْسَارٌ is a pure mistake. (Mgh.) b2: اعسرت She (a woman) had, or experienced, difficulty in bringing forth; (Lth, S, O, K;) as also ↓ عَسَرَتْ. (O, TA.) You say, in praying for a woman in labour, أَيْسَرَتْ وَأَذْكَرَتْ (Lth, A) May she have an easy birth, and may she bring forth a male child: (Lth, O:) and in the contr. case you say, أَعْسَرَتْ وَآنَثَتْ [May she have a difficult birth, and may she bring forth a female child]. (Lth, A, O, TA.) b3: And in like manner, She (a camel) had difficulty in bringing forth, her young one sticking fast at the time of the birth. (O, TA.) b4: And She (a camel) did not conceive during her year [after she had been covered]; (K, * TA;) as also ↓ عُسِّرَتْ, in the pass. form. (TA.) A2: اعسر الغَرِيمَ: see عَسَرَ.5 تعسّر: see 1, in two places. b2: It (spun thread, غَزْلٌ, in the K قَوْلٌ [speech], but this is a mistake, TA) became entangled, so that it could not be unravelled; as also تغسّر, with the pointed غ: so accord. to Lth, as related by Az, who confirms it as of the language of the Arabs: but Sgh, in the TS [and O], says, You say of a thing, when it has become difficult, استعسر and تعسّر; but of spun thread, when it has become entangled, so that it cannot be unravelled, تغسّر, with the pointed غ; not with the unpointed ع, unless using a forced, or constrained, mode of speech. (TA.) 6 تَعَاسَرَا [They were difficult, or hard, each with the other; they treated, or behaved towards, each other with hardness, harshness, or illnature;] they disagreed, each with the other; said of a buyer and seller, and of a husband and wife; (TA;) تَعَاسُرٌ is the contr. of تَيَاسُرٌ: (S, O:) see Kur lxv. 6. (TA.) b2: See also 1, in two places.8 اعتسرهُ in the sense of اقتسرهُ: see عَسَرَهُ. b2: اعتسر النَّاقَةَ He rode the she-camel before she was trained, (S, A, O,) while she was difficult to manage: (A:) or he took her in the first stage of her training, while yet difficult to manage, and attached her rein to her nose, and rode her. (K.) b3: Hence, اعتسر الكَلَامَ (tropical:) He uttered the speech without premeditation; without measuring and preparing it in his mind. (Az, A.) b4: اعتسر مِنْ مَالِ وَلَدِهِ He took of the property of his son, or child, or children, against the wish of the latter: (S, O, K:) so occurring in a trad., with س; from الاعتسار signifying “ the act of forcing, or compelling: ” but accord. to one relation of that trad., it is with ص. (TA.) 10 إِسْتَعْسَرَ see 1, in two places.

A2: استعسرهُ He sought, or desired, or demanded, that in which he experienced, or would experience, difficulty. (O, K.) عَسْرٌ, or العَسْرُ: see عِسْرٌ, in two places.

عُسْرٌ and ↓ عُسُرٌ (S, A, O, K) and ↓ عَسَرٌ (S, A, K) and ↓ مَعْسُورٌ [respecting which, as well as some other words here mentioned, see below, in this paragraph, and see what is said of its contr.

مَيْسُورٌ, voce يُسْرٌ,] and ↓ عُسْرَةٌ and ↓ مَعْسَرَةٌ and ↓ مَعْسُرَةٌ and ↓ عُسْرَى [all of which are app. inf. ns., of 1, q. v.,] (K) Difficulty; hardness; straitness; intricacy; contr. of يُسْرٌ. (S, A, O, K.) b2: 'Eesà Ibn-'Omar observes that every noun of three letters of which the first is with damm and the second quiescent is pronounced by some of the Arabs with the second movent like the first; as عُسْرٌ and عُسُرٌ, and رُحْمٌ and رُحُمٌ, and حُلْمٌ and حُلُمٌ. (S, O.) b3: It is said in the Kur [lxv. 7], سَيَجْعَلُ اللّٰهُ بَعْدَ عُسْرٍ يُسْرًا [God will give, after difficulty, ease]. (O, TA.) And again, [xciv. 5 and 6,] فَإِنَّ مَعَ الْعُسْرِ يُسْرًا مَعَ الْعُسْرِ يُسْرًا [And verily with difficulty shall be ease: verily with difficulty shall be ease]: on reciting which, Ibn-Mes'ood said, لَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ [A difficulty will not predominate over twofold ease], which, says Abu-l-'Abbás, is meant as an explanation of the words of the Kur immediately preceding it, agreeably with a rule mentioned by Fr [and applying to most cases, but not to all]: for العسر being mentioned, and then repeated with ال, the latter is known to be the same as the former; and يسرا being mentioned, and repeated without ال, the latter is known to be different from the former. (O, * TA.) b4: It is also said, لَوْ دَخَلَ العُسْرُ جُحْرًا لَدَخَلَ اليُسْرُ عَلَيْهِ [If difficulty were to enter a burrow in the ground, ease would enter upon it]. (TA.) b5: As to ↓ مَعْسُورٌ, it is the contr. of مَيْسُورٌ, and both are inf. ns.: (S, O:) or they are put in the places of عُسْرٌ and يُسْرٌ: (TA:) or accord. to Sb, they both are epithets; for he holds that there is no inf. n. of the measure مَفْعُولٌ; and the saying دَعْهُ إِلَى مَيْسُورِهِ وَإِلَى

مَعْسُورِهِ is expl. as signifying Leave thou him to a thing in which he experiences ease, and to a thing in which he experiences difficulty: and مَعْقُولٌ is also expl. in like manner. (S, O.) [In like manner also,] فُلَانٍ ↓ بَلَغْتُ مَعْسُورَ [may be expl. as signifying I effected a thing in which such a one experienced difficulty; meaning I treated such a one with hardness, harshness, or illnature; being] said when thou hast not treated the person of whom thou speakest with gentleness, graciousness, courtesy, or civility. (O, TA.) You also say, [using معسور and its contr. ميسور as epithets,] ↓ خُذٌ مَيْسُورَهُ وَدَعٌ مَعْسُورَهُ [Take thou what is easy thereof, and leave thou what is difficult thereof]. (A.) b6: عُسْرٌ also signifies Poverty: (Msb:) and ↓ عُسْرَةٌ, [the same: or] littleness of possessions, of property, of wealth, or of power: (S, TA:) and ↓ مَعْسَرَةٌ and ↓ مَعْسُرَةٌ, [the same: or] difficulty, and poverty; contr. of مَيْسَرَةٌ: (O, TA:) both inf. ns.: (O:) and ↓ عُسْرَى, [the same: or] difficult things, affairs, or circumstances; (TA;) contr. of يُسْرَى: (S, O, TA:) and fem. of أَعْسَرُ, applied to a thing, or an affair, or a circumstance. (TA.) b7: ↓ جَيْشُ العُسْرَةِ [The army of difficulty] is an appellation given to the army of Tabook; because they were summoned to go thither during the intense heat of summer, (O, K,) and in the season of the ripening of the fruit, (O, TA,) so that it was hard to them; (O, K;) and because the Prophet never warred before with so numerous an army, amounting to thirty thousand. (O, TA.) b8: ↓ فَسَنُيَسِّرُهُ لِلْعُسْرَى, in the Kur [xcii. 10], signifies, as some say, [We will smooth his way] to punishment, and a difficult case. (O, TA.) عِسْرٌ, (S,) or العِسْرُ, (O, K,) A certain tribe of the Jinn, or Genii; (S, O, K;) as also ↓ عَسْرٌ, (S,) or العَسْرُ: (O, K:) or the first, (S, O,) or second and ↓ last, (K,) a land inhabited by Jinn. (S, O, K.) عَسَرٌ: see عُسْرٌ.

عَسِرٌ Difficult, hard, hard to be done or accomplished, hard to be borne or endured, distressing, strait, or intricate; (S, O, Msb, K; *) applied to an affair, or a thing; (S, O, Msb;) as also ↓ عَسِيرٌ. (S, A, O, Msb, K.) b2: حَاجَةٌ عَسِرٌ, and ↓ عَسِيرٌ, (K,) or عَسِيرٌ and ↓ عَسِيرَةٌ, (L,) A want difficult of attainment. (L, K.) b3: يَوْمٌ عَسِرٌ, (K,) and ↓ عَسِيرٌ, (S, K,) and ↓ أَعْسَرُ, (K,) A difficult day; a day of difficulty; (S;) a hard, distressful, or calamitous, day; or an unfortunate, or unlucky, day. (K.) b4: رَجُلٌ عَسِرٌ A man having little gentleness in [the execution of] affairs: (Msb:) or hard in disposition; or illnatured. (K.) [See 1.]

b5: ↓ نَاقَةٌ عَسِيرٌ, (S, A, O,) or ↓ عَسِيرَةٌ, (as in one copy of the S,) A she-camel not trained: (S, A, O:) or ↓ نَاقَةٌ عَسِيرٌ and ↓ عَوْسَرَانَةٌ and ↓ عَيْسَرَانَةٌ [and app. ↓ عَيْسَرَانِيَّةٌ] (K) or ↓ عَوْسَرَانِيَّةٌ (Lth, Az, S, O, L) and ↓ عَيْسَرَانِيَّةٌ (Lth, Az, TS, O, L) and ↓ عَيْسُرَانِيَّةٌ, (Lth, Az, TS, O,) but what Lth says is not agreeable with the usage of the Arabs, (Az, TS, O,) a she-camel that is ridden, (Lth, Az, S, O, TA,) or laden, (TA,) before she has been trained: (Lth, Az, S, O, TA:) or that has been taken in the first stage of her training, while yet difficult to manage, and had her nose-rein attached, and been ridden: (K:) and the epithet applied to a he-camel is ↓ عَسِيرٌ, (K, TA,) or عَسِرٌ, (CK,) and ↓ عَيْسَرَانٌ (Lth, Az, and so in some copies of the K,) and ↓ عَيْسُرَانٌ (Lth, Az, TA, and so, in the place of the form immediately preceding, in some copies of the K,) and ↓ عَيْسَرَانِىٌّ (TA) and ↓ عَيْسُرَانِىٌّ (K, TA) and ↓ عَوْسَرَانِىٌّ. (S, O.) b6: Also ↓ نَاقَةٌ عَسِيرٌ A she-camel that raises her tail in her running; as also ↓ عَاسِرٌ: (K:) or the latter, raising her tail after conception: (TA:) [see 1:] and [its pl.] ↓ عَوَاسِرُ, applied to wolves, that are agitated in their running, and shake the head, and contort (تَكْسِرُ) their tails, (S, TA,) by reason of briskness. (TA.) And ↓ نَاقَةٌ عَوْسَرَانِيَّةٌ A she-camel that is wont to raise her tail when she runs, (TS, O, K,) by reason of sprightliness. (O, TA.) In the L, instead of تَعْسِيرُ, preceding ذَنَبِهَا, we find تَكْسِيرُ. (TA.) b7: Also, ↓ نَاقَةٌ عَسِيرٌ, (Lth, O, K,) or ↓ عَسِيرَةٌ, (S,) accord. to Lth, (TA,) A she-camel not conceiving during her year [after having been covered]: (Lth, S, O, K:) but Az says that this explanation by Lth is not correct, and that ناقة عسير signifies, as expl. above, “a she-camel that is ridden before she has been trained; ” and so As explains it; and ISk says the same. (TA.) عُسُرٌ: see عُسْرٌ.

عُسْرَةٌ: see عُسْرٌ, in three places.

عَسَرَهٌ: see أَعْسَرُ, last sentence.

عُسْرَى: see عُسْرٌ, in three places: and see also أَعْسَرُ.

عَسِيرٌ and عَسِيرَةٌ: see عَسِرٌ, throughout.

عَاسِرٌ; and [its pl.] عَوَاسِرُ: see عَسِرٌ, latter half.

عَوْسَرَانَةٌ and عَوْسَرَانِيٌّ and عَوْسَرَانِيَّةٌ: see عَسِرٌ; the last in two places.

عَيْسَرَانٌ and عَيْسُرَانٌ and عَيْسَرَانَةٌ and عَيْسُرَانَةٌ and عَيْسَرَانِىٌّ and عَيْسُرَانِىٌّ and عَيْسَرَانِيَّةٌ and عَيْسُرَانِيَّةٌ: see عَسِرٌ.

أَعْسَرُ [More, and most, difficult, hard, strait, or intricate; contr. of أَيْسَرُ;] applied to a thing, or an affair, or a circumstance: fem. ↓ عُسْرَى. (TA.) b2: Applied to a day, i. q. عَسِرٌ, q. v.; (K;) unfortunate, or unlucky, (O.) A2: A left-handed man; one who works with his left hand; (S, O, Msb, K;) one whose strength is in his left hand or arm, and who does with that what others do with the right: (TA:) fem. عَسْرَآءُ: (K:) and pl. عُسْرَانٌ, (O, TA,) like as سُودَانٌ is a pl. of أَسْوَدُ, (TA,) and عُسْرٌ. (O.) None is stronger in casting or shooting than the أَعْسَر. (TA.) b2: أَعْسَرُ يَسَرٌ A man who uses both his hands [alike]; ambidextrous; an ambidexter: (S, O, K:) fem. عَسْرَآءُ يَسَرَةٌ: (TA:) you should not say [of a man that he is] أَعْسَرُ أَيْسَرُ; (S, TA;) nor of a woman that she is عَسْرَآءُ يَسْرَآءُ. (TA.) b3: العَسْرَآءُ, fem. of الأَعْسَرُ, The left hand or arm. (TA.) b4: حَمَامٌ

أَعْسَرُ A pigeon, or pigeons, having a whiteness in the left wing. (S, O.) And عُقَابٌ عَسْرَآءُ An eagle whose feathers on the left side are more numerous than those on the right: (S, O, K: *) and (S, O, K) some say (S, O) having, in its wing, white primary feathers. (O, K.) And عَسْرَآءُ A white primary feather; (O, K;) and so ↓ عَسَرَةٌ. (S, O, K; in one of my copies of the S written عِسْرَة.) مِعْسَرٌ A man who presses his debtor, and straitens him, or puts him in difficulty. (T, TS, O, K.) [See 1, latter half].

مَعْسَرَةٌ and مَعْسُرَةٌ: see عُسْرٌ; each in two places.

مَعْسُورٌ: see عُسْرٌ, in four places.