شعب

Occurring in a tradition of 'Omar.

Muḍāriʿ and maṣdar as above. He repaired a cracked thing, such as a wooden bowl or some other vessel, by closing up its crack or cracks, or by piecing it. See form 2, which has a similar meaning but implies muchness.

And, in a general sense: he repaired, mended, adjusted, or put into a right state.

It also has the opposite meaning, in the same or in another dialect: he cracked a thing, such as a wooden bowl; and he corrupted, rendered unsound, impaired, or marred it.

[He gave a portion of property, as though he broke it off.]

on this sense Said of a commander or prince.

He turned, or sent, him or it away, or back; muḍāriʿ and maṣdar as above.

He, or it, diverted a man by occupying him, busying him, or engaging his attention.

[Thus it signifies He quitted his companions, wanting others.]

And he, or it, appeared, distinct from others; from this the month شَعْبَان is said to be named.

Also: he repaired a cracked wooden bowl, or some other vessel, in several places, by closing up its cracks or by piecing it.

Apparently also, in a general sense: he repaired, mended, adjusted, or put several things into a right state; or he repaired much. It seems also to have the opposite meanings: he cracked several things, or cracked a thing in several places; and he corrupted, rendered unsound, impaired, or marred several things, or did so much.

Said of seed-produce: it branched forth, or forked, after being in leaf, or blade; like تشعّب.

In the same way one says قَصَّبَ and نَبَّبَ. So in art. نب.

Also, of the second verb, or of each: it became closed up, or repaired by having its crack closed up, or by being pieced; said of a cracked thing.

Both verbs are equivalent to اِنْصَلَحَ, which means, in a general sense, it became rectified, repaired, mended, adjusted, or put into a right, or proper, state; but I have not found this verb in its own article in any of the lexicons.

The second also means: it became cracked; and so does the first, said of a number of things, or of a single thing cracked in several places. Hence both mean, in a general sense, it became corrupted, rendered unsound, impaired, or marred — a meaning which may fairly be given to the first verb in the phrase mentioned just before.

[Used as a simple noun it means collection, or union; and also separation, division, or disunion; and] a state of separation, division, or disunion; as also شُعْبَةٌ. Plural of the former, شُعُوبٌ.

[And, perhaps from this, as implying both union and division:] such as is divided into sub-tribes, of the tribes of the Arabs and of foreigners.

In my copy of the Msb, ما انقسمت فيه قبائل العرب, as though it meant the tribes of the Arabs collectively, agreeing with another explanation mentioned below; but I think there may be a mistranscription here.

Plural شُعُوبٌ.

Or, as some say, or also: a great tribe; the same as قَبِيلَةٌ عَظِيمَةٌ or حَىٌّ عَظِيمٌ, the parent of the tribes called قَبَائِل, to which they trace their origin and which comprises them; or, as some say, a great tribe forming a branch of a قَبِيلَة, or a قَبِيلَة itself.

A'Obeyd says, on the authority of Ibn-El-Kelbee, from his father, that the شَعْب is greater than the قَبِيلَة, next to which is the فَصِيلَة, then the عَمَارَة, then the بَطْن, then the فَخِذ.

But IB says that the true order is the one stated by Ez-Zubeyr Ibn-Bekkár, and is as follows: the genealogies of the Arabs consist of six degrees; first the شَعْب, then the قَبِيلَة, then the عَمَارَة — with fet-h and with kesr, to the ع — then the بَطْن, then the فَخِذ, and then the فَصيلَة. So Khuzeymeh is a شعب, Kináneh a قبيلَة, Kureysh an عمارة, Kuseí a بطن, Háshim a فخذ, and El-'Abbás a فصيلة.

Aboo-Usámeh says that these classes agree with the order found in the structure of man: the شعب is the greatest of them, taken from the شَعْب [or suture] of the head; next is the قبيلة, from the قبيلة [a term applied to any one of the four principal bones] of the head; then the عمارة, which is the breast; then the بطن [or belly]; then the فخذ [or thigh]; and then the فصيلة, which is the shank. Some add to these the عَشِتيرَة, which consists of few in comparison with those mentioned before; some add after this the رَهْط; and some also add the جِذْم before the شعب. So in art. بطن. The plural is as above.

It also means a nation, people, race, or family of mankind, the same as جِيلٌ, as explained by IM and others; in the K, and in a copy of the A, wrongly جَبَل [a mountain]. But Aboo-'Obeyd El-Bekree says, strangely, that according to all except Bundár the word in this sense is شِعْبٌ, with kesr.

And the plural شُعُوبٌ is said to be applied especially to the foreigners.

Here it is said that العَجَم means the foreigners; but see الشُّعُوبِيَّةُ.

Also, as implying separation: distance, or remoteness.

And a crack in a thing, which the شَعَّاب repairs.

And the place of junction, that is, the suture, of the قَبَائِل [or principal bones] of the head; the شَأْن which joins the قبائل of the head. The قبائل in the head are four in number: the frontal bone, the occipital bone, and the two parietal bones.

Perhaps from this last meaning.

See also شِعْبٌ.

Also a reef of rocks in the sea, as in the present day; or a زِرْبَة, or زَرَبَة, according to different copies of the K in art. جهن, though I find neither of these two words in its own article in any lexicon; in the sea, such as is connected with the shore.

If it is not connected with the shore, but a bowshot away, it is called جُهْنٌ. So in art. جهن.

And a brand, or mark made with a hot iron, upon camels, peculiar to the Benoo-Minkar, in form like the hooked stick called مِحْجَن.

Or a brand upon the thigh, lengthwise, consisting of two lines meeting at the top and separated at the bottom; or a brand united at the upper part and separated at the lower part, as Aboo-'Alee says in the Tedhkireh; but there is an omission here, so perhaps the reverse is meant.

Or a brand upon the neck, like the مِحْجَن, as Suh says in the R.

A marginal note in the copy of the L says that شعب, meaning a brand, is with kesr to the ش and also with fet-h, that is, شِعْبٌ and شَعْبٌ.

See also شَعْبٌ.

[And see the plural شِعَابٌ below.]

Also the space, or gap, between two horns; and between two branches. Plurals شُعَبٌ and شِعَابٌ, in this and all the senses that follow.

And a cleft in a mountain to which birds (الطَّيْرُ, for which المَطَرُ is wrongly put in several copies of the K) resort. Plural as above.

Also a branch of a tree, growing out from a part of it, or spreading out from it; or the extremity of a branch. This last meaning is said to be figurative, but I do not see why. Plurals شُعَبٌ and شِعَابٌ, as above.

Az mentions, as heard by him from the Arabs, شُعْبَانِ, without ت, instead of شُعْبَتَانِ in this phrase.

So in art. طوق.

In the Mgh قَعَدَ, and in the Msb جَلَسَ. Or: between her legs and the شُفْرَانِ [dual of شُفْرٌ] of her فَرْج; occurring in a tradition, in allusion to جِمَاع.

That is, the شَرْخَانِ of the saddle: its قَادِمَة and its آخِرَه.

So in art. سن.

That is, of the س; the شُعَب of the س being three. So in the S and L in art. س.

In the A أَقْطَارُهُ, in the K نَوَاحِيهِ. Or the prominent parts of them, or of him: the neck, the مِنْسَج [or withers], and the crests of the hips; or his head, his حَارِك [or withers], and the crests of his hips.

Also a small water-course, or channel in which water flows.

Or a water-course in sand; or in the elevated part of a depressed tract into which sand has poured and remained.

And a small portion of a water-course such as is called تَلْعَة, or what is smaller than a تَلْعَة, according to different copies of the K; الشُّعْبَةُ being explained as meaning مَا صَغُرَ مِنَ التَّلْعَةِ, and, in one copy, عَنِ التَّلْعَةِ.

And such as is large, of the channels for irrigating valleys; or, as some say, a branch from a تَلْعَة and from a valley, or torrent-bed, taking a different course from it. Plural as above.

And a portion, part, or piece of a thing; or something of it. Plural as above.

Both of these are said in traditions.

In the Kur-án 77:30. It is said that the fire of Hell, on the day of resurrection, will divide into three parts; and whenever they try to go forth to a place, it will drive them back. By ظِلّ is meant here that the fire will form a covering; for literally there will be no ظِلّ in this case.

And a piece, such as is called رُؤبَة, with which a wooden bowl or the like is repaired.

So according to Lth.

He cites the saying of Dhu-r-Rummeh: [Nor did I think that the vicissitudes of fortune would divide one whole body of men into many parties]

, which he explains as: I thought that one thing, or state of things, would not be divided into many things, or states.

But Az disapproves of this explanation, and says that شُعَب here means intentions, designs, or purposes. He says that the poet describes tribes assembled together in the season called رَبِيع, who, when they wished to return to the watering-places, differed in their intentions, or designs; so he says: Nor did I think that various intentions would divide one whole body of men who before had one consentient intention.

[See also the plural شِعَابٌ below.]

A species of the جُنْدَب, or of the جُخْدُب.

A proverb.

[Z takes شعاب here as plural of شُعْبَةٌ, a branch, and as meaning duties and relations.]

But El-Mundhiree says that شِعَابِى is a mistranscription; the other reading is سَعَاتِى, meaning my expending upon my family.

[See also سَعَاةٌ in art. سعو, and سعى.]

Also an old, worn-out skin for water or milk, because it is pieced, or repaired. Plural as above.

And a camel's saddle, the same as رَحْلٌ, because it is joined, part to part.

El-Marrár says, describing a she-camel: [When she falls down, there falls down from her right side a saddle because of which she was in a fevered and jaded state]

The same as غَرِيبٌ. So AA, under غَرِيبٌ.

See also what follows.