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عتب

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Form 1عَتَبَ عَلَيْهِ9 senses · 3 main
muḍāriʿـِيَفْعِلُ·ـُيَفْعُلُmaṣdarعَتْبٌ مُعَاتَبَةٌ عَتَبَانٌ

Core sense — he was angry with him as a friend; he reproved him; he limpedgenerated

1.1he was angry with him, with the anger that comes from a friend—تعتّب عَلَيْهِ

or عَتْبَانٌ, or عِتْبَانٌ, or عُتْبَانٌ and مَعْتَبٌ, with which مَعْتَبَةٌ and مَعْتِبَةٌ are synonymous, though these two are simple nouns; [see, however, خَمُصَ].

[He used to say of one of us, out of friendly anger, What is wrong with him? May his right hand — meaning he himself — cleave to the dust]—كَانَ يَقُوُلُ لِأَحَدِنَا عَنِ المَعْتَبَةِ مَا لَهُ تَرِبَتْ يَمِنيُهُ

Said in a tradition. See تَرِبَ.

1.1.1he was angry with him—عَتَبَ عَلَيْهِ

El-Ghatammash Ed-Dabbee says

shāhid
أَخِلَّاىَ لَوْ غَيْرُ الحِمَامِ أَصَابَكُمْعَتَبْتُ وَلٰكِنْ مَا عَلَى الدَّهْرش مَعْتَبُ

— [O my friends, had some other event than the decreed case of death befallen you,] I had been angry: [but there is no being angry with fortune.]

That is: had you fallen in war, we would have taken your blood-revenge; but one cannot take revenge on fortune.

In the O, عَلَى المَوْتِ and أَخِلَّآءِ are given as well as أَخِلَّاىَ, as in the Ham p. 406.

1.1.2he reproved, or blamed, him—عَتَبَ عَلَيْهِ

maṣdar عَتْبٌ, عِتِّيبَى [an intensive form], عِتْبَانٌ, and مَعْتَبٌ.

he reproved, or blamed, him in anger, or displeasure—عاتبهُ

Maṣdar مُعَاتَبَةٌ and عِتَابٌ.

A poet says

shāhid
إِذَا ذَهَبَ العِتَابُ فَلَيْسَ وُدٌّوَيَبْقَى الوُدَّ مَا بَقِىَ العِتَابُ

— [When reproof departs, there is no love: but love lasts as long as reproof lasts.]

Az: عَتْبٌ and عِتْبَانٌ mean your reproving a man for bad conduct he has shown towards you, and from which you have wanted him to turn back to what will please you, or make you happy.

1.2I did not tread, or have not trodden, on the threshold of his door—مَا عَتَبْتُ بَابَهُ

The threshold here is the عَتَبَة.

I did not tread on the threshold of his door—مَا تَعَتَّبْتُهُ
1.2.1figurative · مجازhe (a stallion camel) limped, or halted—عَتَبَ

Or he knocked his knees together, or had a distortion in a hind leg; or he was hamstrung.

Said of a camel, or of a stallion camel: he walked on three legs, after being hamstrung, or because his knees knocked together, or because of a distortion in a hind leg, as though he were leaping.

Said of a man: he leaped on one foot, or hopped, raising the other.

In each of these cases the beast or the man is likened to one walking up a series of steps — of stairs, of a mountain, or of rugged ground — and leaping from one of them to another.

and تَعْتَابٌ [this last an intensive form].

1.2.2figurative · مجاز — inferredthe lightning flashed in continued succession—عَتَبَ البَرْقُ

.

1.2.3figurative · مجاز — inferredhe passed [from place to place]—عَتَبَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ

[and apparently عَتُبَ also].

he passed [from saying to saying]—مِنْ قَوْلٍ إِلَى قَوْلٍ
1.2.4figurative · مجاز — inferredthe people, or party, turned aside while journeying and stopped in a place off the intended direction—عتب القَوْمُ فِى السَّيْرِ

That is, عَتَبَ, though Freytag assigns this meaning to عَتَّبَ.

1.3

See also أُعْتِبَ, said of a bone.

Show Lane's original text
, (S, Mgh, O, K, *) aor. عَتِبَ (S, Mgh, O, K) and عَتُبَ , (S, O, K,) inf. n. عَتْبٌ (S, Mgh, O, K) and عَتَبَانٌ or عَتْبَانٌ or عِتْبَانٌ or عُتْبَانٌ (accord. to different copies of the K) and مَعْتَبٌ , (S, O, K,) with which مَعْتَبَةٌ and مَعْتِبَةٌ are syn., (K,) but these two are simple substs.; (S, O; [see, however, خَمُصَ ;]) and تعتّب عَلَيْهِ ; (S, O, TA;) He was angry with him, (S, Mgh, O, K, TA,) with the anger that proceeds from a friend. (S, * Mgh, * O, * K, * TA.) It is said in a trad., كَانَ يَقُوُلُ لِأَحَدِنَا عَنِ المَعْتَبَةِ مَا لَهُ تَرِبَتْ يَمِنيُهُ [He used to say of one of us, from a motive of friendly anger, What aileth him? May his right hand (meaning he himself) cleave to the dust: see تَرِبَ ]. (TA.) And [sometimes] عَتَبَ عَلَيْهِ signifies [simply] He was angry with him. (Mgh, TA. *) A poet says, (S, O, TA,) namely, El-Ghatammash (O, TA) Ed-Dabbee, (TA,) 1 (S, O, TA; but in the O, عَلَى المَوْتِ , and أَخِلَّآءِ as well as أَخِلَّاىَ , as in the Ham p. 406;) meaning [O my friends, had some other event than the decreed case of death befallen you,] I had been angry: [but there is no being angry with fortune:] i. e., had ye fallen in war, we had taken your blood-revenge: but one cannot revenge himself upon fortune. (TA.) أَخِلَّاىَ لَوْ غَيْرُ الحِمَامِ أَصَابَكُمْ | عَتَبْتُ وَلٰكِنْ مَا عَلَى الدَّهْرش مَعْتَبُ And عَتَبَ عَلَيْهِ , (Msb, K, * TA, *) aor. عَتِبَ and عَتُبَ , inf. n. عَتْبٌ (Msb, K, TA) and عِتِّيبَى [an intensive form] (K, TA) and عِتْبَانٌ (Az, TA) and مَعْتَبٌ , (Msb,) signifies also He reproved, blamed, or censured, him; (K, TA;) and so عاتبهُ , (TA,) inf. n. مُعَاتَبَةٌ and عِتَابٌ : (K, TA:) or he reproved, blamed, or censured, him, in anger, or displeasure. (Msb.) A poet says, 1 [When reproof departs, there is no love: but love lasts as long as reproof lasts]. (S, * O, TA.) عَتْبٌ and عِتْبَانٌ signify Thy reproving a man for evil conduct that he has shown towards thee, and from which thou hast desired him to return to what will please thee, or make thee happy. (Az, TA. [See also the latter word below.]) إِذَا ذَهَبَ العِتَابُ فَلَيْسَ وُدٌّ | وَيَبْقَى الوُدَّ مَا بَقِىَ العِتَابُ مَا عَتَبْتُ بَابَهُ means I did not tread, or have not trodden, upon the threshold ( عَتَبَة ) of his door; (A, K, TA;) and so مَا تَعَتَّبْتُهُ . (A, TA.) And [hence,] عَتَبَ , aor. عَتُبَ and عَتِبَ , inf. n. عَتَبَانٌ (S, O, K) and عَتْبٌ and تَعْتَابٌ , [this last an intensive form,] (K,) He (a stallion [camel], TA) limped, or halted: (K, TA:) or knocked his knees together, or had a distortion in a hind leg: or was hamstrung: (TA:) and he (a camel, S, O, or a stallion [camel], TA) walked upon three legs, (S, O, K, TA,) in consequence of his having been hamstrung, (K, TA,) or in consequence of his knees' knocking together, or of his having a distortion in a hind leg; as though he leaped: (TA:) and he (a man) leaped on one foot, or hopped, (S, O, K,) raising the other: (K:) in each of these cases, the beast or man is likened to one walking upon a series of steps, or the like, of stairs, (O, TA,) or of a mountain, or of rugged ground, (TA,) and leaping from one of these to another. (O, TA.) And عَتَبَ البَرْقُ , aor. عَتُبَ and عَتِبَ , inf. n. عَتَبَانٌ , The lightning flashed in continued succession. (TA.) And عَتَبَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ , aor. عَتِبَ [and app. عَتُبَ also], He passed [from place to place], and مِنْ قَوْلٍ إِلَى قَوْلٍ [from saying to saying]. (O, TA.) And عتب القَوْمُ فِى السَّيْرِ [i. e. عَتَبَ , though Freytag assigns this meaning to عَتَّبَ ,] The people, or party, turned aside in journeying, and alighted in a place not in the right, or intended, direction. (Ham p. 18. [See also 4 and 8.]) See also أُعْتِبَ , said of a bone.
Form 2تَعْتِيبٌ5 senses · 3 main

Core sense — the making of a threshold, or of a step; drawing in the trouser-tuckgenerated

2.1the making of a threshold for the door—تَعْتِيبُ البَابِ

The making of an عَتَبَة [meaning a threshold].

The threshold here is the عَتَبَة.

2.1.1[Make me a step in this place]—عَتِّبْ لِى عَتَبَةً فِى هٰذَا المَوْضِعِ

[And the making of an عَتَبَة (meaning a step)]: or so تَعْتِيبُ عَتَبَةٍ.

Said when you want to climb up by it to a place.

2.1.2he drew together the tuck of his drawers and prepared himself for active work—عَتَّبَ سَرَاوِيلَهُ فَتَشَمَّرَ

The drawing together of the حُجْزَة [of the drawers, or trousers, that is, the tuck, or doubled upper border, through which the waist-band passes], and folding it in front.

[Apparently this means turning up a portion, drawn together in front, inside the band, to prepare for some active employment.]

The part so drawn together is called the ثُبْنَة.

2.2

See also أُعْتِبَ, said of a bone.

2.3he was, or became, slow, late, or backward—عتّب

Said of a man.

In this sense ISd thinks that its ب is a substitute for the م in عَتَّمَ.

Show Lane's original text
The making an عَتَبَة [meaning a threshold]. (K, TA.) تَعْتِيبُ البَابِ means The making a threshold ( عَتَبَة ) to the door. (TA.) [And The making an عَتَبَة (meaning a step):] or so تَعْتِيبُ عَتَبَةٍ .] You say, عَتِّبْ لِى عَتَبَةً فِى هٰذَا المَوْضِعِ [Make thou for me a step in this place] when you desire to ascend thereby to a place. (O, TA.) And The drawing together the حُجْزَة [of the drawers, or trousers, i. e. the tuck, or doubled upper border, through which passes the waist-band], and folding it, in front: [app. meaning the turning up a portion, drawn together in front, inside the band, to prepare for some active employment:] (IAth, O, K, TA:) you say, عَتَّبَ سَرَاوِيلَهُ فَتَشَمَّرَ [He drew together the tuck of his drawers, or trousers, &c., and prepared himself for active employment]: (O and TA, from a trad.:) and the part so drawn together &c. is called the ثُبْنَة . (IAar, O.) See also أُعْتِبَ , said of a bone. عتّب is also said of a man as meaning He was, or became, slow, tardy, dilatory, late, or backward: in which sense, its ب is thought by ISd to be a substitute for the م in عَتَّمَ . (TA.)
Form 3عاتبهُ3 senses · 1 main
maṣdarمُعَاتَبَةٌ

Core sense — he reproved him; he trained, or disciplined, himgenerated

3.1

Maṣdar مُعَاتَبَةٌ and عِتَابٌ: he reproved, or blamed, him, as explained under form 1.

Or عِتَابٌ and مُعَاتَبَةٌ mean two people reproving, blaming, or censuring, each other, each of them reminding the other of his bad conduct towards him: [or each expostulating, or remonstrating, with the other.]

Or, like تَعَاتُبٌ and تَعَتُّبٌ, talking together as people who trust in their mutual love and so take liberties with one another, reminding one another of their anger, or friendly anger; or wanting to discuss, in a good-humoured way, things that had displeased them and made them angry, or friendly-angry. The language meant is that of one friend to another.

3.1.1the act of disciplining, training, exercising, or making tractable—مُعَاتَبَةٌ
Train horses for war and for riding—عَاتِبُوا الخَيْلَ فَإِنَّهَا تُعْتِبُ

Said in a tradition; for [they will turn from their bad habits, or] they will become trained, and will accept reproof.

3.1.2figurative · مجاز — inferredhe put the hide back into the tan—عاتب الأَدِيمَ

So in the article ادم.

[See an example in a proverb cited under أَدِيمٌ.]

Show Lane's original text
, inf. n. مُعَاتَبَةٌ and عِتَابٌ , (S, O, Msb,) He reproved him, &c., as expl. above; see 1, in the middle of the paragraph; in two places: (TA:) or عِتَابٌ and مُعَاتَبَةٌ signify two persons' reproving, blaming, or censuring, each other; each of them reminding the other of his evil conduct to him: (Az, TA:) [or the expostulating, or remonstrating, of each with the other:] or, (Kh, T, S, O, Msb, K,) as also تَعَاتُبٌ , (Az, T, O, * K,) and تَعَتُّبٌ , (Az, K,) the conversing, or talking, together, as persons confiding in their reciprocal love, and therefore acting presumptuously, one towards another; and reminding one another of their anger, or friendly anger; (Kh, S, O, Msb, K;) or desiring to discuss, in a goodhumoured way, things by which they had been displeased, and which had occasioned them anger, or friendly anger: (Az, K, * TA:) the language meant is that of one friend to another. (TA.) And مُعَاتَبَةٌ signifies also The act of disciplining, training, exercising, or making tractable: it is said in a trad., عَاتِبُوا الخَيْلَ فَإِنَّهَا تُعْتِبُ i. e. Train ye horses for war and for riding, for [they will turn from their evil habits, or] they will become trained, and will accept reproof. (TA.) And you say, عاتب الأَدِيمَ , meaning He put the hide again into the tan. (T in art. ادم .) [See an ex. in a prov. cited voce أَدِيمٌ .]
Form 4اعتبهُ6 senses · 3 main
maṣdarإِعْتَابٌ

Core sense — he granted him his good will; he turned back from evil; he cancelled a bargaingenerated

4.1he granted him his good will, or favour; he became well pleased with him—استعتبهُ

with which عُتْبَى is synonymous.

Sá'ideh Ibn-Jueiyeh says

shāhid
شَابَ الغُرَابُ وَلَا فُؤَادُكَ تَارِكٌذِكْرَ الغَضُوبِ وَلَا عِتَابُكَ يُعْتَبُ

— [The raven may become hoary, but your heart will not give up the memory of Ghadoob, nor will the reproof of you be met with good will.]

The last word is explained by يُسْتَقْبَلُ بِعُتْبَى [meaning as rendered above, or be regarded with favour, or be met by a return to such conduct as will make the one who reproves you well pleased with you].

4.1.1he returned to making me happy, or to doing what pleased me, instead of doing evil to me—أَعْتَبَنِى

[Or] he made him to be well pleased, content, or satisfied.

The first verb is used in the opposite sense [or ironically] in this verse of Bishr Ibn-Abee-Kházim

shāhid
غَضِبَتْ تَمِيمٌ أَنْ يُقَتَّلَ عَامِرٌيَوْمَ النِّسَارِ فَأُعْتِبُوا بِالصَّيْلَمِ

— [Temeem were angry because 'Ámir was slaughtered on the day of En-Nisár; so they were made contented by the sword] — that is, we contented them by slaughter.

[But the meaning may be: so they were made to return from their anger by the sword. That أُعْتِبَ sometimes means he was made to return appears from an explanation of a phrase in the Qur'ān 41:23: see form 10.]

اِسْتَعْتَبَنِى has the same meaning.

Or: he left off doing what I was angry with him for, and returned to what made me well pleased with him.

Or the first means: he removed, or did away with, [my] complaint and reproof, the ا having a privative effect.

he caused him to be pleased, or contented—أَعْتَبَهُ مِنْ شَكْوَاهُ

[And so relieved him from his complaint.] See also أَشْكَاهُ.

Qur’ān 41:24 matched to Lane’s own quotation of it Lane cites “Kur xli. 23”
Qur’ān 41:24 Lane quotes this verse
فَإِن يَصْبِرُوا۟ فَٱلنَّارُ مَثْوًى لَّهُمْ ۖ وَإِن يَسْتَعْتِبُوا۟ فَمَا هُم مِّنَ ٱلْمُعْتَبِينَ

If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

4.1.2he cancelled a bargain, or contract, with me—أَعْتَبَنِى

[Hence, apparently.]

4.2he returned from doing an evil action, a crime, a sin, a fault, or an offence—اعتب

Or the first means: he turned from doing evil to doing what made the one who reproved or blamed him, or who was angry with him, well pleased with him.

استعتب has the same meaning.

[He is not an evildoer who returns from his evil conduct]—مَا مُسِىْءٌ مَنْ أَعْتَبَ

Said in a proverb.

4.2.1he turned away, or turned back, from a thing—اعتب
he turned away, or turned back, from a thing—اغتتب

Also explained as: he turned back from a thing, or an affair he was engaged in, to another thing or affair. So according to Fr, from the phrase لَكَ العُتْبَى, explained below under عُتْبَى on his authority.

on this sense See also form 3.

4.3it was made to have a defect in it, so that a constant swelling, or a lameness, remained in it—أُعْتِبَ

Said of a bone that has been set; it is like أُتْعِبَ. [See عَتَبٌ.]

تَعْتَابٌ [whose verb may be either عُتِبَ or عُتِّبَ] has the meaning of its.

Show Lane's original text
, (K, TA,) inf. n. إِعْتَابٌ , with which عُتْبَى [q. v.] is syn.; (TA;) and استعتبهُ ; He granted him his good will, or favour; regarded him with good will, or favour; became well pleased, content, or satisfied, with him. (K, TA.) In the following verse of Sá'ideh Ibn-Jueiyeh, 1 [The raven may become hoary but thy heart will not relinquish the remembrance of Ghadoob, nor will the reproof of thee be met with good will], the last word is expl. by يُسْتَقْبَلُ بِعُتْبَى [meaning as rendered above, or be regarded with favour, or be met by a return to such conduct as will make thy reprover well pleased with thee]. (TA.) شَابَ الغُرَابُ وَلَا فُؤَادُكَ تَارِكٌ | ذِكْرَ الغَضُوبِ وَلَا عِتَابُكَ يُعْتَبُ [Or] He made him to be well pleased, content, or satisfied: (S, A, O:) and the former verb is used in a contr. sense [or ironically] in the following verse of Bishr Ibn-Abee-Kházim, 1 [Temeem were angry because 'Ámir was slaughtered on the day of En-Nisár; so they were made contented by the sword:] i. e., we contented them by slaughter: (S, * O, * TA: [see also the Ham p. 196:]) [but the meaning may be, so they were made to return from their anger by the sword: that أُعْتِبَ sometimes signifies He was made to return appears from an explanation, in the K, of a phrase in the Kur xli. 23: see 10:] and أَعْتَبَنِى and اِسْتَعْتَبَنِى signify also He returned to making me happy, or doing what was pleasing to me, from doing evil to me: (S, O:) or he left off doing that for which I was angry with him, and returned to that which made me to be well pleased with him: (TA:) or the former signifies he removed, or did away with, [my] complaint and reproof; the ا having a privative effect: (Msb:) and أَعْتَبَهُ مِنْ شَكْوَاهُ means He caused him to be pleased or contented [and so relieved him from his complaint]. (Har p. 337. [See also أَشْكَاهُ .]) غَضِبَتْ تَمِيمٌ أَنْ يُقَتَّلَ عَامِرٌ | يَوْمَ النِّسَارِ فَأُعْتِبُوا بِالصَّيْلَمِ And [hence, app.,] أَعْتَبَنِى signifies He cancelled a bargain, or contract, with me. (TA.) اعتب and استعتب also signify He returned from doing an evil action, a crime, a sin, a fault, or an offence: or the former signifies he returned from doing evil to do that which made him who reproved or blamed him, or who was angry with him, to be well pleased with him. (TA.) It is said in a prov., مَا مُسِىْءٌ مَنْ أَعْتَبَ [He is not an evildoer who returns from his evil conduct]. (TA.) And اعتب (K) and اغتتب (S, K) likewise signify He turned away, or turned back, or reverted, from a thing: (S, O, K:) and the latter is also expl. as meaning he turned back from a thing, or an affair in which he was engaged, to another thing, or affair: (S, O, K:) so accord. to Fr, (S, O, TA,) from the phrase لَكَ العُتْبَى signifying as expl. below (voce عُتْبَى ) on his authority. (TA.) See also 3. أُعْتِبَ said of a bone that has been set is like أُتْعِبَ [meaning It was caused to have a defect in it, so that there remained in it a constant swelling, or so that a lameness resulted: see عَتَبٌ ]: and تَعْتَابٌ [of which the verb may be either عُتِبَ or عُتِّبَ ] has the meaning of its inf. n., إِعْتَابٌ . (TA.)
Form 5تعتّب عَلَيْهِ6 senses · 2 main

Core sense — he was angry with him; he accused him falsely of a crimegenerated

5.1

See form 1, first sentence.

5.1.1

He accused him of a crime, an offence, or an injurious action, that he had not committed.

5.1.2he is not to be reproved, or blamed, for anything—لَا يُتَعَتَّبُ بِشَىْءٍ
[No reproof or blame is to be cast upon him in respect of anything]—لَا يُتَعَتَّبُ عَلَيْهِ فِى شَىْءٍ
5.1.3

See also form 3.

5.2he kept to, or was constantly at, the threshold of the door—تعتّب

The عَتَبَة is the threshold.

5.2.1

You also say تَعَتَّبْتُ بَابَهَ: see form 1, latter half.

Show Lane's original text
: see 1, first sentence. Also He accused him of a crime, an offence, or an injurious action, that he had not committed. (TA.) And you say, لَا يُتَعَتَّبُ بِشَىْءٍ He is not to be reproved, blamed, or censured, with anything [i. e. with any reproof &c.]. (K, * TA.) And لَا يُتَعَتَّبُ عَلَيْهِ فِى شَىْءٍ [No reproof, blame, or censure, is to be cast upon him in respect of anything]. (ISk, O, TA.) See also 3. تعتّب also signifies He kept to, or was constantly at, the عَتَبَة [or threshold] of the door. (A, TA.) And you say, تَعَتَّبْتُ بَابَهَ : see 1, latter half.
Form 6تَعَاْتَبَ1 sense

Core sense — they reproved, or blamed, one another in a friendly waygenerated

6.1[Between them is talk with which they reprove, or blame, one another]—بَيْنَهُمْ أُعْتُوبَةٌ يَتَعَاتَبُونَ بِهَا
[When they reprove one another in a friendly way, the reproof sets right what is amiss between them]—إِذَا تَعَاتَبُوا أَصْلَحَ مَا بَيْنَهُمُ العِتَابُ

on this sense See form 3.

Show Lane's original text
see 3. One says, بَيْنَهُمْ أُعْتُوبَةٌ يَتَعَاتَبُونَ بِهَا [Between them is speech with which they reprove, blame, or censure, one another]. (S.) And إِذَا تَعَاتَبُوا أَصْلَحَ مَا بَيْنَهُمُ العِتَابُ [When they reprove one another in a friendly manner, the reproof rectifies, or sets right, what is amiss between them]. (S.)
Form 8إِعْتَتَبَ5 senses · 1 main

Core sense — he ascended the mountain; he retreated in his way; he took a direct coursegenerated

8.1

See form 4, latter part; and see also مُعْتَتَبٌ.

8.1.1he receded, or retreated, in his way, after going on in it for a while—اعتتب فِى طَرِيقِهِ

As though a difficulty had presented itself.

8.1.2he left the even, easy part of the way and took to the rugged part—اعتتب الطَّرِيقَ
8.1.3he ascended the mountain—اعتتب مِنَ الجَبَلِ

[In the K is added, "and did not recoil from it": but this is part of the explanation of the verse that follows.]

El-Hotei-ah says

shāhid
إِذَا مَخَارِمُ أَحْنَآءٍ عَرَضْنَ لَهُلَمْ يَنْبُ عَنْهَا وَخَافَ الجَوْرَ فَٱعْتَتَبَا

— that is, [when prominences of bends of mountains present themselves to him,] he does not recoil from them, [but fears turning aside,] and so ascends the mountain.

8.1.4he pursued a right, or direct, course—اعتتب

Synonymous with قَصَدَ, perhaps explained so in relation to the verse quoted above.

Used with فِى الأَمْرِ [in the affair].

Show Lane's original text
see 4, latter part: and see also مُعْتَتَبٌ . اعتتب فِى طَرِيقِهِ He receded, or retreated, in his way, after proceeding therein for a while; as though in consequence of a difficulty ( عَتَب ) presenting itself. (TA.) And اعتتب الطَّرِيقَ He quitted the even, or easy, part of the way, and took to the rugged part. (S, O, K.) And اعتتب مِنَ الجَبَلِ He ascended the mountain. (S, O, K. [In the K is added, “ and did not recoil from it: ” but this is a portion of the explanation of the verse here following.]) El- Hotei-ah says, 1 i. e. [When prominences of bends of mountains present themselves to him,] he does not recoil from them, [but fears the turning aside,] and so ascends the mountain. (S, O.) إِذَا مَخَارِمُ أَحْنَآءٍ عَرَضْنَ لَهُ | لَمْ يَنْبُ عَنْهَا وَخَافَ الجَوْرَ فَٱعْتَتَبَا And اعتتب signifies also He pursued a right, or direct, course, syn. قَصَدَ , (S, IAth, O, K, [perhaps thus expl. in relation to the verse cited above,]) فِى الأَمْرِ [in the affair]. (K.)
Form 10استعتبهُ3 senses · 2 main

Core sense — he asked him to grant him his good will, or favourgenerated

10.1he asked, sought, or desired, good will, or favour; that he might be regarded with favour—استعتب
Nor shall they be asked to return to what will please God—وَلَا هُمْ يُسْتَعْتَبُونَ
And if they ask for God's favour, they shall not be regarded with favour—وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ ٱلْمُعْتَبِينَ

He asked him, petitioned him, or urged him, to grant him his good will, or favour; to regard him with favour; to become well pleased with him: or he desired, or sought, of him that he should return to making him happy, or to doing what pleased him, instead of doing evil to him.

In the Qur'ān 16:86, 30:57 and 45:34.

In the Qur'ān 41:23. Or: if they petition their Lord to cancel their compact, [or to restore them to the world, He will not do so; that is,] He will not restore them to the world, knowing that, if they were restored, they would go back to what they have been forbidden to do. This is the meaning if the verb is read in the active form.

Otherwise, reading يُسْتَعْتَبُوا [and مُعْتِبِينَ], as 'Obeyd Ibn-'Omeyr did, the meaning is: if God cancelled their compact and restored them to the world, they would not [return from their evil ways and] obey God.

Qur’ān 16:84 matched to Lane’s own quotation of it Lane cites “Kur xvi. 86”
Qur’ān 41:24 matched to Lane’s own quotation of it Lane cites “Kur xli. 23”
Qur’ān 16:84 Lane quotes this verse
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ

One Day We shall raise from all Peoples a Witness: then will no excuse be accepted from Unbelievers, nor will they receive any favours.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

10.1.1I asked him, or desired him, to cancel a bargain, or compact, with me—اِسْتَعْتَبْتُهُ
10.2

See also form 4, in three places.

Qur’ānic occurrences Form 10 3 shown of 4
16:84
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ

One Day We shall raise from all Peoples a Witness: then will no excuse be accepted from Unbelievers, nor will they receive any favours.

30:57
فَيَوْمَئِذٍ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ

So on that Day no excuse of theirs will avail the transgressors, nor will they be invited (then) to seek grace (by repentance).

41:24
فَإِن يَصْبِرُوا۟ فَٱلنَّارُ مَثْوًى لَّهُمْ ۖ وَإِن يَسْتَعْتِبُوا۟ فَمَا هُم مِّنَ ٱلْمُعْتَبِينَ

If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
He asked him, petitioned him, or solicited him, to grant him his good will, or favour; to regard him with good will, or favour; to become well pleased, content, or satisfied, with him; (S, O, K;) or he desired, or sought, of him that he should return to making him happy, or to doing what was pleasing to him, from doing evil to him. (S.) And استعتب , alone, He asked, solicited, sought, or desired, good will, or favour; or to be regarded with good will, or favour. (S, Msb.) وَلَا هُمْ يُسْتَعْتَبُونَ , in the Kur xvi. 86, and xxx. 57, and xlv. 34. means Nor shall they be asked to return to what will please God. (Jel.) And وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ ٱلْمُعْتَبِينَ , in the Kur xli. 23, means And if they solicit God's favour, they shall not be regarded with favour: (Jel:) or if they petition their Lord to cancel their compact, [or to restore them to the world, He will not do so; i. e.] He will not restore them to the world; (O, K, TA;) knowing that, if they were restored, they would return to that which they have been forbidden to do: this is the meaning if we read the verb in the active form: otherwise, (O, TA,) reading يُسْتَعْتَبُوا [and مُعْتِبِينَ ], as 'Obeyd Ibn-'Omeyr did, (O,) the meaning is, If God cancelled their compact, and restored them to the world, they would not [return from their evil ways, and] act obediently to God: (O, TA:) [for] اِسْتَعْتَبْتُهُ also signifies I asked him, or desired him, to cancel a bargain, or compact, with me. (TA.) See also 4, in three places.

Derived nouns 15

Nounعَتْبٌ1 sense

Core sense — reproof, blame; the anger of a friendgenerated

1

See عِتْبَانٌ, in four places.

Show Lane's original text
: see عِتْبَانٌ , in four places.
Nounعِتْبٌ1 sense

Core sense — one who often reproves his friend out of affectiongenerated

1

One who reproves, blames, or censures, his companion, or his friend, much, or often, in respect of everything, out of anxious affection for him and to give him good advice.

[See also عَتَّابٌ.]

Show Lane's original text
One who reproves, blames, or censures, (O, K, TA,) his companion, or his friend, (O, TA,) much, or frequently, (O, K, TA,) in respect of everything, (O, TA,) from a motive of solicitous affection for him, and to give him good advice. (TA.) [See also عَتَّابٌ .]
Nounعَتَبٌ9 senses · 1 main

Core sense — steps, or places of ascent; ruggedness of ground; the frets of a lutegenerated

1

See عَتَبَةٌ, in five places.

1.1

The دَسْتَانَات [or frets] that are bound upon the عَمُود [meaning neck] of a lute: apparently as likened to a series of steps.

Or the crosspieces of wood on the face of a lute — apparently on the face of the neck — from which the chords are stretched to the end of the lute.

IAar: the thing [apparently the small ridge at the angle of the neck] on which the ends of the chords lie, in the fore part of the lute.

[See an engraving and a description of a lute in my work on the Modern Egyptians.]

1.2

The places of ascent of mountains, and of rugged and hard pieces of ground.

1.3

Ruggedness of ground.

1.4

The space between two mountains.

1.5

The space between the fore finger and the middle finger [when they are extended apart]; see also the article شبر.

Or the space between the middle finger and the third finger.

Or the space measured by placing the four fingers close together.

[See also بُصْمٌ and رَتَبٌ.]

1.6figurative · مجاز — inferredThere is no bending, nor any recoiling, in the obedience of such a one—مَا فِى طَاعَةِ فُلَانٍ عَتَبٌ

A bending at the ضَرِيبَة [or part with which one strikes], and a bluntness, of a sword.

1.7

A defect in a bone, when it has not been well set after a fracture, so that a constant swelling remains in it, or a lameness.

1.8figurative · مجاز — inferredThere is nothing mingled with his love, or affection, that spoils or impairs it—مَا فِى مَوَدَّتِهِ عَتَبٌ

An unsoundness in an animal's leg, and in an affair.

Show Lane's original text
: see عَتَبَةٌ , in five places. Also The دَسْتَانَات [or frets] (O, TA) that are bound upon the عَمُود [meaning neck] (O) of a lute: (O, TA:) [app. as likened to a series of steps:] or the transverse pieces of wood upon the face of a lute, [i. e., app., upon the face of the neck,] from which the chords are extended to the extremity of the lute: (O, K, TA:) or, accord. to IAar, the thing [app. the small ridge at the angle of the neck] upon which are [or lie] the extremities of the chords, in the fore part, of the lute. (TA.) [See an engraving and a description of a lute in my work on the Modern Egyptians.] And The places of ascent of mountains, and of rugged and hard pieces of ground. (TA.) And Ruggedness of ground. (O, K.) And The space between two mountains. (TA.) And The space between the fore finger and middle finger [when they are extended apart]: (Msb in art. شبر , and K:) or the space between the middle finger and third finger: (S, O, K:) or the [space that is measured by] placing the four fingers close together. (Msb ubi suprà.) [See also بُصْمٌ , and رَتَبٌ .] Also A bending at the ضَرِيبَة [or part with which one strikes], and a bluntness, of a sword. (TA.) One says, مَا فِى طَاعَةِ فُلَانٍ عَتَبٌ There is not in the obedience of such a one any bending nor a recoiling. (TA.) And A defect in a bone, when it has not been well set, after a fracture, and there remains a constant swelling in it, or a lameness. (TA.) And An unsoundness (O, K, TA) in an animal's leg, (O, TA,) and in an affair. (TA.) One says, مَا فِى مَوَدَّتِهِ عَتَبٌ There is not in his love, or affection, anything mingling with it that vitiates it, impairs it, or renders it unsound. (TA.)
Nounعَتَبَةٌ6 senses · 1 main

Core sense — the threshold of a door; a step; a hardship, or difficultygenerated

1

The أُسْكُفَّة [meaning threshold] of a door, which one treads on.

Or the upper of the two [transverse pieces of wood of a doorway, each of which is called أُسْكُفَّة, that is, the lintel].

Az, in this article and in the article حجب: [it is said that] the upper piece of wood in a doorway is the عَتَبَة, and the piece of wood above it is the حَاجِب; the أُسْكُفَّة is the lowest [or threshold]; and the عَارِضَتَانِ are the عِضَادَتَانِ [or two side-posts].

The plural is عَتَبٌ [improperly termed a plural, since it is a collective generic noun] and عَتَبَاتٌ.

[It is mostly used in the first of the two senses explained above.]

1.1figurative · مجاز

[Hence] a wife is called this, metonymically, just as she is called نَعْلٌ and the like.

1.2

A step; a single step of a series: or a single step of a series made of wood.

The plural is عَتَبٌ [improperly termed a plural, as noted above] and عَتَبَاتٌ.

1.3figurative · مجاز — inferred

العَتَبَتَانِ [the two thresholds, or lintels, or steps] termed الخَارِجَةُ [the outer] and الدَّاخِلَةُ [the inner] are two well-known figures of [the science of] الرَّمْل [that is, geomancy].

1.4the far side of a valley, next the mountain—عَتَبَةُ وَادٍ

Or, as some say, العتبة [that is, العَتَبَةُ, supposed by Freytag to be العُتْبَةُ] means the place where the valley bends.

1.5Such a one was driven, or induced, to do, or to suffer, a disagreeable thing of a trying or afflicting kind—حُمِلَ فُلَانٌ عَلَى عَتَبَةٍ

عَتَبَةٌ also means a hardship, or difficulty; and a hateful, or disagreeable, thing, affair, case, or event; and so does عَتَبٌ.

he was driven to do, or to suffer, a hardship, or difficulty—حُمِلَ عَلَى عَتَبٍ مِنَ الشَّرِّ
he was driven to do, or to suffer, a hardship, or difficulty—عَتَبَةٍ
There is no hardship, or difficulty, in this thing, affair, or case—مَا فِى هٰذَا الأَمْرِ عَتَبٌ وَلَا رَتَبٌ
the severities, or agonies, of death—عَتَبَاتُ المَوْتِ
Show Lane's original text
The أُسْكُفَّة [meaning threshold] of a door, (S, A, Mgh, O, Msb, K,) upon which one treads: (TA:) or the upper of the two [transverse pieces of wood, of a door-way, whereof each is called أُسْكُفَّة ; i. e. the lintel]: (K:) [for it is said that] the upper [piece of wood] in a door-way is the عَتَبَة ; and the piece of wood that is above this is the حَاجِب ; (Az, TA in this art. and in art. حجب ;) and the أُسْكُفَّة is the lowest [or threshold]; and the عَارِضَتَانِ are the عِضَادَتَانِ [or two side-posts]: (TA:) the pl. is عَتَبٌ [improperly termed a pl., for it is a coll. gen. n.,] (S, O, K) and عَتَبَاتٌ . (TA.) [It is mostly used in the former of the two senses expl. above.] And [hence,] A wife is thus termed, (O, K,) metonymically, in like manner as she is termed نَعْلٌ , &c. (O.) And A step; a single step of a series: (S, O, Msb:) or a single step of a series made of wood: (TA:) pl. عَتَبٌ [improperly termed a pl., as observed above,] (S, O, Msb) and عَتَبَاتٌ . (S, O.) العَتَبَتَانِ [The two thresholds or lintels or steps] termed الخَارِجَةُ [or the outer] and الدَّاخِلَةُ [or the inner] are two wellknown figures of [the science of] الرَّمْل [i. e. geomancy]. (TA.) عَتَبَةُ وَادٍ The extreme side of a valley, that is next the mountain: (O, TA:) or, as some say, العتبة [i. e. العَتَبَةُ , supposed by Freytag to be العُتْبَةُ ,] signifies the place of bending of the valley. (Ham p. 18.) And عَتَبَةٌ signifies also A hardship, or difficulty; and a hateful, or disagreeable, thing, or affair, or case, or event; and so عَتَبٌ . (K.) One says, حُمِلَ فُلَانٌ عَلَى عَتَبَةٍ Such a one was incited, urged, induced, or made, to do, or to suffer, a disagreeable, or hateful, thing, of a trying, or an afflictive, kind. (S, O.) And حُمِلَ عَلَى عَتَبٍ مِنَ الشَّرِّ , and عَتَبَةٍ , He was incited, &c., to do, or to suffer, a hardship, or difficulty. (TA.) And مَا فِى هٰذَا الأَمْرِ عَتَبٌ وَلَا رَتَبٌ There is not in this thing, or affair, or case, any hardship, or difficulty. (S, O.) And عَتَبَاتُ المَوْتِ means The severities [or pains or agonies] of death. (TA, from a trad.)
Nounعُتْبَى1 sense

Core sense — good will, favour; a return from doing evil to what pleases anothergenerated

1he granted me his good will, or favour—أَعْطَانِى العُتْبَى

Being well pleased, content, or satisfied [with a person]; or regarding with good will, or favour: or good pleasure, content, satisfaction, good will, or favour.

Its primary meaning is the returning of one whose good will, or favour, has been asked for to the love of his companion.

It is the noun from أَعْتَبَنِى in the sense "he returned to making me happy", and a noun from الإِعْتَابُ; [that is] it is put in the place of اعتاب, and [so] it means [the returning to making one happy, or to doing what pleases him, instead of doing evil to him: or] the returning, from doing evil, to what makes the person who has reproved, or blamed, or been angry, well pleased, content, or satisfied: and [simply] the returning from doing a crime, a misdeed, an offence, or an evil action.

Only the one in whom a return from his evil conduct may be hoped for should be reproved—إِنَّمَا يُعَاتَبُ مَنْ تُرْجَى عِنْدَهُ العُتْبَى
I will content you with the opposite of what you like—لَكَ العُتْبَى بِأَنْ لَا رَضِيتَ

العُتْبَى is [said to be] used when الإِعْتَاب is not meant by it, that is, in the sense opposite to its primary one, in this proverb.

[That is, بِلَا رِضَاكَ, as though meaning: you shall have content, or satisfaction, without being well pleased.]

The corresponding verb is [said to be] used in the same way in the verse of Bishr Ibn-Abee-Kházim quoted above in the explanations of that verb.

[But this proverb may well be rendered: you shall return from your evil way against your wish; for] according to Fr, العُتْبَى in the phrase لَكَ لعُتْبَى means the returning, from what one likes, to what he dislikes: and it also means [as explained above] the returning from doing a crime, a misdeed, and the like.

Show Lane's original text
The being well pleased, content, or satis- fied, [with a person,] or the regarding with good will, or favour: (M, A, K:) or good pleasure, content, satisfaction, good will, or favour: (MA, K, KL:) its primary signification is the returning of one whose good will, or favour, has been solicited, or desired, to the love of his companion: (TA:) it is the subst. from أَعْتَبَنِى as meaning “ he returned to making me happy, ” &c.; (S; see 4;) a subst. from الإِعْتَابُ ; (Msb;) [i. e.] it is put in the place of اعتاب ; and [thus] it signifies [the returning to making one happy, or doing what is pleasing to him, from doing evil to him: or] the returning, from doing evil, to that which makes the person who has reproved, or blamed, or been angry, to be well pleased, content, or satisfied: and [simply] the returning from doing a crime, a misdeed, an offence, or an evil action. (TA.) One says, أَعْطَانِى العُتْبَى He granted me his good will, or favour. (A.) And إِنَّمَا يُعَاتَبُ مَنْ تُرْجَى عِنْدَهُ العُتْبَى Only he should be reproved in whom the [finding a disposition to a] return from his evil conduct may be hoped for. (TA.) And العُتْبَى is [said to be] used when one does not mean thereby الإِعْتَاب , (S, O, TA,) i. e. in the contr. of its primary sense, (TA,) in the prov. لَكَ العُتْبَى بِأَنْ لَا رَضِيتَ i. e. [ بِلَا رِضَاكَ , as though meaning Thou shalt have content, or satisfaction, without thy being well pleased; or] I will content thee with the contrary of what thou likest: and in like manner the corresponding verb is [said to be] used in the verse of Bishr Ibn-Abee-Kházim cited above in the explanations of that verb: (S, O, TA:) [but the prov. here mentioned may be well rendered thou shalt return from thine evil way against thy wish; for,] accord. to Fr, العُتْبَى in the phrase لَكَ لعُتْبَى signifies the returning, from what one like, to what he dislikes: (MF:) and it signifies also [as expl. above] the returning from doing a crime, a misdeed, &c. (TA.)
Nounعِتْبَانٌ2 senses

Core sense — a return to favour; the male hyenagenerated

1I did not find in what he said any sign of a return to favour, or to doing what would please me—مَا وَجَدْتُ فِى قَوْلِهِ عِتْبَانًا

This word, and عَتْبٌ and عِتَابٌ [all mentioned above as maṣdars], are said to be synonymous with إِعْتَابٌ [see form 4, and عُتْبَى].

It is asserted that this is said when a man has mentioned that he has granted you his good will, or favour, and you see no proof of it.

Some say مَا وَجَدْتُ عِتَابًا وَلَا عَتْبًا عِنْدَهُ in the same sense.

But Az says: I have not heard عَتْبٌ, nor عِتْبَانٌ, nor عِتَابٌ in the sense of إِعْتَابٌ; rather عَتْبٌ and عِتْبَانٌ mean your reproving a man for evil conduct, as stated above [see form 1], and عِتَابٌ and مُعَاتَبَةٌ mean reproving one another for such conduct.

2the male hyena—العِتْبَانُ
the female hyena—أُمُّ عِتْبَانَ
the female hyena—أُمُّ عَتَّابِ

[The last is of the measure كَتَّان according to the CK and my manuscript copy of the K, but in the TA of the measure كتاب, and therefore عِتَابٍ.]

on this sense Said to be so called because of her limping; but ISd says: I am not sure of this.

Show Lane's original text
and عَتْبٌ and عِتَابٌ [all mentioned before as inf. ns.] are said to be syn. with إِعْتَابٌ : [see 4, and عُتْبَى :] it is asserted that you say, مَا وَجَدْتُ فِى قَوْلِهِ عِتْبَانًا [meaning I did not find in what he said any evidence of a return to be favourable, or to do what would be pleasing to me], when a man has mentioned his having granted you his good will, or favour, and you see not any proof thereof: and some say, مَا وَجَدْتُ عِتَابًا وَلَا عَتْبًا عِنْدَهُ [in the like sense]: but Az says, I have not heard عَتْبٌ nor عِتْبَانٌ nor عِتَابٌ in the sense of إِعْتَابٌ ; but عَتْبٌ and عِتْبَانٌ signify thy reproving a man for evil conduct, &c., as stated above; [see 1;] and عِتَابٌ and مُعَاتَبَةٌ , mutual reproving for such conduct. (TA.) العِتْبَانُ The male hyena: (Kr, TA:) and أُمُّ عِتْبَانَ and أُمُّ عَتَّابِ [the latter of the measure كَتَّان , accord. to the CK and my MS. copy of the K, but in the TA of the measure كتاب , and therefore عِتَابٍ ,] the female hyena: (K:) said to be so called because of her limping: but ISd says, I am not sure of this. (TA.)
Nounعِتَابٌ1 sense

Core sense — reproof, blamegenerated

1

See the preceding entry, in five places.

Show Lane's original text
: see the next preceding paragraph, in five places.
Nounعَتُوبٌ2 senses

Core sense — one on whom reproof has no effect; a road, or waygenerated

1

One on whom reproof, blame, or censure, has no effect.

2

A road, or way. [Given as from the K, in which I do not find it.]

Show Lane's original text
One upon whom reproof, blame, or censure, does not operate. (O, K.) And A road, or way. (TA, as from the K [in which I do not find it].)
Nounقَرْيَةٌ عَتِيبَةٌ1 sense

Core sense — a town, or village, in which there is little goodgenerated

1

[A town, or village,] in which there is little of good, or of good things.

Show Lane's original text
[A town, or village,] in which is little of good, or of good things. (O, K.)
Nounعَتَّابٌ2 senses

Core sense — one who reproves, or blames, muchgenerated

1

One who reproves, blames, or censures, much, or often, [in an absolute sense (see form 1), or] in anger, or displeasure.

[See also عِتْبٌ.]

2

أُمُّ عَتَّابٍ: see عِتْبَانٌ.

Show Lane's original text
One who reproves, blames, or censures, much, or frequently, [in an absolute sense, (see 1,) or] in anger, or displeasure. (Msb.) [See also عِتْبٌ .] أُمُّ عَتَّابٍ : see عِتْبَانٌ .
Nounأُعْتُوبَةٌ1 sense

Core sense — speech with which one is reproved, or blamedgenerated

1

A thing [meaning speech] with which one is reproved, blamed, or censured; like أُسْبُوبَةٌ and the like. See form 6.

Show Lane's original text
[like أُسْبُوبَةٌ &c.] A thing [meaning speech] with which one is reproved, blamed, or censured. (O, K.) See 6.
Nounمَعْتَبَةٌ1 sense

Core sense — reproof, blamegenerated

1

This, and مَعْتِبَةٌ: see form 1, in three places.

Show Lane's original text
and مَعْتِبَةٌ : see 1, in three places.
Nounمَعْتُوبٌ1 sense

Core sense — reproved, blamed, censuredgenerated

1

It stands for مَعْتُوبٌ عَلَيْهِ [that is, reproved, blamed, or censured].

Mtr says that it is said to mean مُفْسِدٌ [corrupting, vitiating, rendering unsound]; but I am not sure of it.

Show Lane's original text
is for مَعْتُوبٌ عَلَيْهِ [i. e. Reproved, blamed, or censured; &c.]: Mtr says, it is said to signify مُفْسِدٌ [corrupting, rendering unsound, vitiating, &c.]; but I am not sure of it. (Har p. 77.)
Nounمُعْتَتَبٌ1 sense

Core sense — a turning away, a turning backgenerated

1

[It is used, in accordance with analogy, in the sense of the maṣdar of اِعْتَتَبَ.]

El-Kumeyt says

shāhid
فٱعْتَتَبَ الشَّوْقُ مِنْ فُؤَادِى وَٱلششِعْرُ إِلَى مَنْ إِلَيْهِ مُعْتَتَبُ

— [And desire turned away from my heart, and my poetry to the one to whom it turned.]

Show Lane's original text
[is used, agreeably with analogy, in the sense of the inf. n. of اِعْتَتَبَ ]. El-Kumeyt says, 1 [And desire turned away from my heart, and my poetry unto him unto whom was its turning]. (S, O.) فٱعْتَتَبَ الشَّوْقُ مِنْ فُؤَادِى وَٱلش | شِعْرُ إِلَى مَنْ إِلَيْهِ مُعْتَتَبُ
Nounمُسْتَعْتَبٌ1 sense

Core sense — the asking, or seeking, of God's favourgenerated

1[And after death there is no asking, petitioning, or seeking, of God's favour]—وَلَا بَعْدَ المَوْتِ مِنْ مُسْتَعْتَبٍ

It is used in the sense of [the maṣdar of اِسْتَعْتَبَ, meaning] اِسْتِرْضَاءٌ.

For after death is the abode of recompense, not that of works.

Show Lane's original text
is used in the sense of [the inf. n. of اِسْتَعْتَبَ , meaning] اِسْتِرْضَاءٌ : thus in the saying, وَلَا بَعْدَ المَوْتِ مِنْ مُسْتَعْتَبٍ [And after death there is no asking, petitioning, or soliciting, favour of God]: for after death is the abode of retribution, not that of works. (TA from a trad.)