عصب

He twisted, or spun, thread.

And he put thread together and bound it before dyeing it.

Muḍāriʿ and maṣdar as above.

One says the like of a goat, and of other beasts.

The muḍāriʿ and maṣdar are as above; عِصَابٌ is used likewise, and so is اعتصبها.

[See عَصُوبٌ.]

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[Golius assigns this meaning also to عَصَّبَ, as on the authority of the S, in which I do not find it.]

El-Hajjāj said this when preaching to the people at El-Kūfeh; it is also related as السَّلَمَةِ.

The سَلَمَة is a thorny tree of the kind called عِضَاه, and its leaves are the قَرَظ with which hides are tanned: [but see قَرَظٌ]. Because the many thorns make it hard to strip the leaves by hand, its branches are drawn together and bound tightly with a rope; then the beater pulls them towards him and beats them with his staff, and the leaves scatter for the cattle and for anyone who wants to gather them. Or, according to A 'Obeyd, this is done only when they want to cut down the selemeh so as to get at the stock.

A proverb, applied to a strong, mighty man who cannot be subdued or abased.

Said of winds; such winds are termed عَصَائِبُ.

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[As though he bound it upon the head of their chief, or upon the head of each of them.]

In a tradition about the battle of Bedr, 'Otbeh the son of Rabee'ah said this, meaning: attach and attribute to me the disgrace that will fall on you for giving up the battle and inclining to peace.

In another tradition. He means God: the obligations He has imposed on you and attached to you by His commands and prohibitions.

Also عَلَى الشَّىْءِ; maṣdars عَصْبٌ and عِصَابٌ.

A poet cited by IAar says: [And we were, O Kureysh, when we grasped our opponents, such that our grasping brought fresh blood]

. Here عِصَابُنَا means our grasping with the swords those whom we opposed.

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He went round, encompassed, or surrounded, a thing.

Said in a tradition of the angel Gabriel, on the day of Bedr.

Some relate it as قَدْ عَصَمَ ثَنِيَّتَيْهِ الغُبَارُ; and if that is not a mistake, the latter verb means the same as the former, ب and م being often interchangeable. That phrase, and the same with عَصَبَ, means the dust had stuck to his two central incisors. See the article عصم.

Ibn Ahmar says

, that is: when north wind and cold surround me; [وَقُرْ being for وَقُرٌّ].

Also عَصِبُوا in the same sense; muḍāriʿ of the former عَصِبَ and, muḍāriʿ of the latter عَصَبَ. For another explanation of عَصَبَ and عَصِبَ see form 12.

Same as أَحَاطُوا بِهِ; النَّسَبُ is often used for ذَوُو النَّسَبِ.

. Also عَصِبَ.

Aboo-Moḥammad El-Fak'asee says: [The saliva makes his mouth dry, with what a drying! like the drying of the spume of camels' milk on the lips of the skin]

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maṣdars عَصْبٌ and عُصُوبٌ.

. So called from the practice of a hungry man's binding round his belly, as explained under مَعْصُوبٌ.

[In Freytag's Lexicon عَصِبَ is given as from the K, in which I do not find it. See عَصْبٌ.]

[so in the TA, and so in a verse cited there, not عَصَبٌ].

[Other meanings of this verb have been mentioned above.]

See the ism mafʿūl. Turbans are the crowns of the Arabs: when a man's people made him a chief, they bound his head with a turban. As kings wore crowns, so the chiefs of the Arabs wore red turbans; red turbans were brought to the desert from Harāh, and the nobles among the Arabs wore them.

Same as عَمَّمَهُ بِهِ.

Maṣdar as above. It caused him to bind his waist because of hunger (see the ism mafʿūl), and hence made him hunger.

So says A 'Obeyd.

on this sense And it [that is, drought or the like] destroyed him.

So says IAar, who cites as an example: [He is called the poor, whose milch-cattle have become few: but should one whose purpose is effectual, one of great boldness, be called poor?]

.

[By his being consociated with her as such.]

[Golius explains this verb as meaning “Firmiter religavit,” or, as a transitive verb governing an accusative, “constringi jussit,” as on the authority of the S, in which I do not find it in any sense.]

And he was made a chief; quasi-passive of form 2.

It has another meaning also, from العَصَبِيَّة.

Or he was angry, or zealous, for the sake of his party, and defended them: see عَصَبِىٌّ and عَصَبِيَّةٌ. Or he invited, or summoned, others to help his party, and to league with them against those who treated them with hostility, whether they were wrongdoers or wronged.

Also مَعَهُ.

[See also De Sacy's Chrestomathie Arabe, 2nd ed., i. 445-6, where it is shown that التَّعَصُّبُ in religion means being zealous, or a zealot; and see Har pp. 423 and 573.]

Also اعتصب; and بِهِ.

اعتصب النَّاقَةَ: see form 1, in the middle of the first quarter.

Companies such as those of which one is called عُصْبَة; or, into one such company. [See also form 12.]

اعتصب بِهِ: see form 5, last sentence.

Said of a day, apparently in relation to heat; and of evil, meaning it became violent, or severe, and concentrated.

And see also عُصْبٌ.

Also a particular sort of the garments called بُرُود, of the fabric of El-Yemen; a بُرْد whose yarn is dyed and then woven; or whose yarn is put together and bound, then dyed, and then woven; not of the sort called بُرُودُ الرَّقْمِ.

It has no plural and no dual: you say بُرْدُ عَصْبٍ and بُرُودُ عَصْبٍ and يُرْدَا عَصْبٍ, and also يُرْدٌ عَصْبٌ and بُرُودٌ عَصْبٌ and ثَوْبٌ عَصْبٌ and أَرْدِيَةُ العَصْبِ; and sometimes they say عَصْبٌ alone, the بُرْد being known by this name.

Or garments of the kind called بُرُود, of the fabric of El-Yemen, whose yarn is put together and bound, then dyed, and woven, so that they become party-coloured, because the bound parts stay white, the dye not having taken them; and a woman in the period termed عِدَّة is allowed to wear such garments, but not garments that are [wholly] dyed.

Or striped garments of the kind called بُرُود; and what is forbidden in that case is a garment dyed after it has been woven; or what are forbidden are the عَصْب of El-Yemen, which are said to have been dyed with urine, so in the L and elsewhere.

Or, according to Sub, garments of the kind called بُرُود, of the fabric of El-Yemen, so called because they are dyed with عَصْب, which grows only in El-Yemen; [he says that العَصْبُ is a certain dye that grows nowhere but in El-Yemen]. But in this he goes against most authorities, who agree that the garments are so called from العَصْبُ, “the act of binding,” because the yarn is bound so that the dye may not pervade the whole of the بُرْد.

Hence, clouds like those termed لَطْخ; or red clouds or mist seen in the western horizon in a time of drought, or sterility; also عِصَابَةٌ, plural عَصَائِبُ.

And the best of a people or party.

See also عُصْبٌ.

And a party, or company, of men who league together to defend one another; [see also عَصَبَةٌ]; in number from ten to forty, or about ten.

Or, according to Akh, a company of men; also عِصَابَةٌ, which has no singular. Or the latter, or each of them, means a company, or an assemblage, of men, of horses, or of horses with their riders, of birds, and of other things, in number from ten to forty; or the former from three to ten, or consisting of forty, or of seventy; but it is said to have been originally applied to an unlimited number.

Its plural is عُصَبٌ, and the plural of عِصَابَةٌ is عَصَائِبُ.

It is said in a tradition of 'Alee that the أَبْدَال are in Syria, the نُجَبَآء in Egypt, and the عَصَائِب in El-'Irāk; by the last are meant companies assembled for wars, or a company of devotees, because it is coupled with the ابدال and the نجباء.

Also a man's people, or party, who league together for his defence; so according to the leading lexicologists. [See also عُصْبَةٌ.]

And the heirs of a man who has left neither parent nor offspring; and particularly, with respect to the [portions of inheritances termed] فَرَائِض [plural of فَرِيضَةٌ], all those who have no فَرِيضَة named for them, and who receive whatever remains after the distribution of the فَرَائِض; thus according to those who treat of the فرائض, and according to the other lawyers.

Or the relations by the side of the males; this is the meaning of what is said by the leading lexicologists. Or, as Az says, a man's heirs consisting of male relations; or his sons, and relations on the father's side, so called because they encompass him: the father being a طَرَف [that is, an extremity in the right line], and so the son, while the paternal uncle is a جَانِب [that is, a collateral relation], and so the brother. Or a man's relations on the father's side, because they encompass him and he is strengthened by them.

Afterwards it came to be applied to a single person as well as to a plural number, and to a female as well as a male; or the lawyers apply it to a single person when there is no other than he, because he stands in the place of the collective number in receiving the whole of the property. In the language of the law it is applied to a female in certain cases relating to emancipation and inheritances, but not otherwise, either in the proper language or in the language of the law.

عُصُوبَةٌ is used as its maṣdar [meaning the state of being persons, or a person, to whom the term عَصَبَةٌ is applied].

Az says in the T: “I have not heard any singular of عَصَبَةٌ; by analogy it should be عَاصِبٌ, as طَالِبٌ is the singular of طَلَبَةٌ.” The like is also said in the Mgh; and in the Msb it is said that عَصَبَةٌ is the plural of عَاصِبٌ, as كَفَرَةٌ is the plural of كَافِرٌ.

The plural is عَصَبَاتٌ.

See also عِصَابَةٌ, in two places.

And a woman having little flesh in her posteriors and thighs; or light in the hips, or haunches.

And hence, a crown.

See also عَصْبٌ, latter half.

And see عُصْبَةٌ, in four places.

And for the plural applied to winds, see form 1, first half.

And turbaned; attired with a turban; [also مُعْتَصِبٌ.]

And hence, a chief; one made a chief.

And hence, crowned; or a crowned king; also مُعْتَصِبٌ, because the crown encircles the head like a turban.

And hence, firm, or strong, in the compacture of the flesh.

Strongly, or firmly, knit, or compacted; not flabby in flesh.

That is, حَسَنَةُ العَصْبِ, that is, مَجْدُولَةُ الخَلْقِ.

And a slender, or an elegant, sword.

And hungry, having his belly bound round; or simply hungry, in the dialect of Hudheyl; or very hungry; or one whose bowels are almost dried up by hunger.

The adjective is said to be applied to a hungry man because he binds round his belly with a stone [within the bandage] on account of his hunger; it is said to have been the custom of any hungry man among the Arabs to bind his belly with a bandage, under which he sometimes put a stone.

And a letter; thus called because it is bound round with a thread, or string; as in the saying: