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عقب

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Form 1عَقَبَهُ15 senses · 5 main
muḍāriʿـُيَفْعُلُ·ـِيَفْعِلُ·ـَيَفْعَلُmaṣdarعَقْبٌ عَاقِبَةٌ عُقُوبٌ عَقَبٌ

Core sense — he came after him, he followed him, he took his placegenerated

1.1

He struck his عَقِب [or heel]..

1.1.1he came after him, he followed him, he succeeded him, he took his place—عَقَبَهُ

maṣdars عَقْبٌ and عُقُوبٌ.

[As though at his heel; so properly close after him, though often meaning near after him.]

Also اعقبهُ in the same sense; and both are said of anything as well.

Also عقّبهُ, maṣdars تَعْقِيبٌ, عاقبهُ and اعتقبهُ: it came after, and so on as above.

تعقّبهُ is used in this sense, but not correctly.

they came after us—عَقَبُونَا
they came after us—عَقَبُوا مِنْ خَلْفِنَا
they succeeded us in taking up their abode after our departure—عَقَبُونَا مِنْ خَلْفِنَا
they succeeded us in taking up their abode after our departure—عَقَّبُونَا
the عِدَّة [q. v.] follows divorce—العِدَّةُ تَعْقُبُ الطَّلَاقَ
such a one went away, and his son took his place—ذَهَبَ فُلَانٌ فَأَعْقَبَهُ ٱبْنُهُ
such a one went away, and his son took his place—عَقَبَهُ
this succeeded this—اعقب هٰذَا هٰذَا
such a one succeeded his father, he took his father's place—عَقَبَ فُلَانٌ مَكَانَ أَبِيهِ

[All primarily denote proximate sequence.]

Said when the latter is gone and nothing of it remains, and the former has taken its place.

and the quasi-, a noun used in the sense of a maṣdar, like كَاذِبَةٌ in the Qur'ān 56:2; or it is a maṣdar meaning the same as عَقْبٌ: so in the article عفو.

such a one took his father's place—عقّب

on this sense [Hence also several of the phrases that follow.]

Qur’ān 56:2 matched to Lane’s own quotation of it Lane cites “Kur lvi. 2”
1.1.2every raiding party shall take its turn, one after another—كُلُّ غَازِيَةٍ غَزَتْ يَعْقُبُ بَعْضُهَا بَعْضًا

From a tradition: when one company has gone out and come back, it is not made to go out again until another has taken its turn after it.

1.1.3I wronged the man in respect of his wife—عَقَبْتُ الرَّجُلَ فِى أَهْلِهِ

Explained as بَغَيْتُهُ بِشَرٍّ وَخَلَفْتُهُ: [I sought to do evil to the man, and took his place, with respect to his wife; that is, I committed adultery with his wife.]

he sought to do evil to him—عَقَبَهُ

Explained simply as بِغَاهُ بِشَرٍّ; in the K, وَخَلَفَهُ seems to have been left out by accident.

he accused the man of something disliked or hated; he defamed him, charging him with a fault—عَقَبَ فِى إِثْرِ الرَّجُلِ بِمَا يُكْرَهُ

Apparently behind his back..

1.1.4such a man married such a woman after her first husband—عَقَبَ فُلَانٌ عَلَى فُلَانَةَ

[Like خَلَفَ عَلَيْهَا.]

1.1.5hoariness came after blackness in the hair—عَقَبَ الشَّيْبُ

.

hoariness came after blackness in the hair—عقّب
1.1.6he performed a run after another run—عَقَبَ

Said of a horse. [or عَقُبَ?].

1.1.7the camels moved from place to place, pasturing—عَقَبَتِ الإِبِلُ مِنْ مَكَانٍ إِلَى مَكَانٍ

maṣdars عَقْبٌ and اعتقبت.

1.1.8whatever bad consequence comes to me from it, you are responsible for it—مَا عَقَبَ فِيهَا فَعَلَيْكَ مِنْ مَالِكَ
whatever bad consequence comes to me from it, you are responsible for it—مَا عَقَّبَ

So in the O, [where فِى مالك stands in the place of من مالك].

Said with reference to merchandise. [Compensation is to be made from your property.]

[تَعْقِبَةٌ appears, from what follows, to be a maṣdar of the second verb in this sense; or perhaps of the first, like تَهْلِكَةٌ from هَلَكَ.]

he sold me an article of merchandise and was answerable for any fault afterwards found in it—بَاعَنِى سِلْعَةً وَعَلَيْهِ تَعْقِبَةٌ إِنْ كَانَت فِيهَا
1.1.9he took from him something in exchange, a substitute for another thing—عَقَبَهُ
he took from him something in exchange—عقّبهُ
he took from him something in exchange—اعقبهُ
if they do not entertain him, he may take from them the like of the entertainment they refused him—إِنْ لَمْ يَقْرُوهُ فَلَهُ أَنْ يَعْقُبَهُمْ بِمِثْلِ قِرَاهُ
he took from him in exchange good, or evil—استعقب مِنْهُ خَيْرًا
he took from him in exchange good, or evil—شَرًّا
he took from the man's property the like of what the man had taken from him—عَقَبَ الرَّجُلَ

From a tradition.

.

After the words of the Qur'ān 60:11, وَإِنْ فَاتَكُمْ شَىْءٌ مِنْ أَزْوَاجِكُمْ إِلَى ٱلْكُفَّارِ, there are three readings: فَعَاقَبْتُمْ, فَعَقَّبْتُمْ and فَعَقَبْتُمْ.

Masrook Ibn-El-Ajdaʿ: the first means and you take, or carry off, spoil. Aboo-Isḥāq the Grammarian: the second has this meaning, while the first means and you punish them so that you take spoil, and the third means and you have a requital; the second is the best, and the third is also good, but the second is stronger in meaning. Fr: the first and the second mean the same.

As says that عَقْبٌ [maṣdar of عَقَبَ] means the same as عِقَابٌ [maṣdar of عَاقَبَ, though whether with reference to this case I do not find].

Qur’ān 60:11 matched to Lane’s own quotation of it Lane cites “Kur lx. 11”
Qur’ān 60:11 Lane quotes this verse
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَٰجِكُمْ إِلَى ٱلْكُفَّارِ فَعَاقَبْتُمْ فَـَٔاتُوا۟ ٱلَّذِينَ ذَهَبَتْ أَزْوَٰجُهُم مِّثْلَ مَآ أَنفَقُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.10he sought after wealth, or something else—عَقَبَ

.

1.2he bound a thing with the kind of sinew called عَقَب—عَقَبَ

With it he bound a خَوْق, that is, the ring of an ear-drop, for fear it should lean to one side; or he bound an earring with a thread called عُقَاب; and he wound sinew, عَقَب, or some of it, round a bow or an arrow.

.

he bound a thing with sinew—عقّب

[Maṣdar تَعْقِيبٌ; for an example see a verse cited under مَصْنَعٌ.]

he bound the arrow with sinew, after it had broken—عَقَبَهُ بِالعَقَبِ

The arrow meant is the قِدْح, and it is bound with the عَقَب.

1.3we lined the well with stones behind the other stones—عَقَبْنَا الرَّكِيَّةَ

[I find it written without shedda, but perhaps it should be عَقَّبْنَا, from أَعْقَابُ الطَّىّ; see عَقِبٌ.]

1.4

The maṣdar العَقْبُ also means الرَّجْعُ, [which generally means causing to return, or go back; but this may be a mistake for الرُّجُوعُ, because of what is immediately added.]

Dhu-r-Rummeh says: [As though the crying of the dusky she-camels] waiting for our return from watering, so that they might go to the water after us, [were the barbarous talk of low Nabataeans over it, that is, over the water]

shāhid
كَأَنَّ صِيَاحَ الكُدْرِ يَنْظُرْنَ عَقْبَنَاتَرَاطُنُ أَنْبَساطٍ عَلَيْهِ طَغَامِ
1.5the branches of the plant became slender and its leaves turned yellow—عَقِبَ النَّبْتُ

[;].

Show Lane's original text
, (S, K,) aor. عَقُبَ , (TA,) inf. n. عَقْبٌ , (TK,) He struck his عَقِب [or heel]. (S, K, TA.) And عَقَبَهُ , (S, Mgh, Msb, K, TA,) aor. عَقُبَ , (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 ذَهَبَ فُلَانٌ فَأَعْقَبَهُ ٱبْنُهُ , as also عَقَبَهُ , Such a one went away, and his son succeeded him, or took his place. (S, O.) And اعقب هٰذَا هٰذَا [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. عَقُبَ , 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.] 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.) 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. عَقُبَ , 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.) عَقَبَ فُلَانٌ عَلَى فُلَانَةَ [like خَلَفَ عَلَيْهَا ] Such a man married such a woman after her first husband. (TA.) عَقَبَ الشَّيْبُ , aor. عَقِبَ and عَقُبَ , inf. n. عُقُوبٌ , Whiteness of the hair, or hoariness, came after [or took the place of] blackness: as also عقّب . (TA.) عَقَبَ said of a horse, aor. عَقِبَ [or عَقُبَ ?], inf. n. عَقْبٌ , [which see below,] He performed a run after another run. (L, TA.) عَقَبَتِ الإِبِلُ مِنْ مَكَانٍ إِلَى مَكَانٍ , aor. عَقُبَ , inf. n. عَقْبٌ ; and اعتقبت ; The camels removed from place to place, pasturing. (IAar, TA.) 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. *) 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 استعقب مِنْهُ خَيْرًا , or شَرًّا , He took, or received, from him in exchange good, or evil: (TA:) and عَقَبَ الرَّجُلَ , aor. عَقُبَ , 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 ٱلْكُفَّارِ , 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.) And عَقَبَ , aor. عَقُبَ , inf. n. عَقْبٌ , also signifies He sought, or sought after, wealth, or some other thing. (TA.) عَقَبَ , (S, O, K,) aor. عَقِبَ 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.) 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.]) [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, 1 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.) كَأَنَّ صِيَاحَ الكُدْرِ يَنْظُرْنَ عَقْبَنَا | تَرَاطُنُ أَنْبَساطٍ عَلَيْهِ طَغَامِ عَقِبَ النَّبْتُ , [aor. عَقَبَ ,] inf. n. عَقَبٌ , The branches of the plant, or herbage, became slender, and the leaves thereof turned yellow. (IAar, TA. [See also 2.])
Form 2عَقَّبَ13 senses · 4 main
maṣdarتَعْقِيبٌ

Core sense — he did a thing and then did it again, following one up with anothergenerated

2.1

See form 1, in its first three quarters, in seven places.

2.1.1he followed up one prayer with another—عقّب بِصَلَاةٍ بَعْدَ صَلَاةٍ

The also means doing a thing and then going back to doing it; performing a prayer, or another act, and then doing it again on the same day; and in particular making a raiding expedition and then another in the same year. [See also مُعَقِّبٌ.]

he followed up one raiding expedition with another—بِغَزَاةٍ بَعْدَ غَزَاةٍ
he prayed in the night and then repeated the prayer—صَلَّى مِنَ اللَّيْلِ ثُمَّ عَقَّبَ
the raiding party was followed by another like it, sent in its place—عُقِّبَ الغَازِيَةُ بِأَمْثَالِهَا
the raiding party was followed by another like it, sent in its place—أُعْقِبَ
he used every year to call back one party of the forces and send another to take its turn after it—كَانَ كُلَّ عَامٍ يُعَقِّبُ الجُيُوشَ

From a tradition of ʿOmar.

2.1.2

Also performing prayer as a voluntary act after the [prayers called] تَرَاوِيح.

Such a prayer is performed at home, not in the mosque.

2.1.3he sat after the prayer to make a supplication or a petition—عقّب فِى الصَّلَاةِ
and he did not wait—وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ

Also waiting in prayer, or staying in one's place in prayer waiting for another prayer.

Maṣdar as above.

In the Qur'ān 27:10 and 28:31, following [he did not turn back retreating]: properly, he did not follow up his retreat by advancing; or he did not turn aside nor wait in expectation; or he did not turn aside nor return; or he did not look aside; or he did not return, from عقّب, said of a combatant, meaning he returned after fleeing.

he returned against him—عقّب عَلَيْهِ

Same in meaning as كَرَّ and رَجَعَ.

تَعْقِيبٌ also means turning back, or drawing back, from something one had wanted to do.

Lane cites “Bd in xxvii. 10” — a commentary, not the verse; no modern number is given
2.1.4figurative · مجاز — inferredhe had good dispositions later on, in the time of hoariness—عَقَّبَ فِى الشَّيْبِ بِأَخْلَاقٍ حَسَنَةٍ

[This meaning seems to be indicated by the context in the O; but I incline to think the right reading is عُقِّبَ, literally: he was made to be followed, in hoariness, by good dispositions, in agreement with what comes next.]

2.1.5such a one did me a good turn, and it was followed by something better—آتَى فُلَانٌ إِلَىَّ خَيْرًا فَعُقِّبَ بِخَيْرٍ مِنْهُ

[In the A it is followed by the words وَأَرْدِفَ بِخَيْرٍ مِنْهُ, evidently by way of explanation.]

2.1.6he gave an alms in which there was no making an exception by following it up with a condition—تَصَدَّقَ بِصَدَقَةٍ لَيْسَ فِيهَا تَعْقِيبٌ

Explained as اِسْتِشْنَآءٌ.

2.1.7he delayed paying me what was due to me—عَقَّبَنِى حَقِّى
2.1.8he looked to the outcome, or result, of the affair—عقّب الأَمْرَ
2.1.9he made repeated efforts to accomplish the affair, striving—عقّب فِى الأَمْرِ

In the K the maṣdar التَّعْقِيبُ is explained as التَّرَدُّدُ فِى طَلَبِ المَجْدِ, but the right reading is فِى طَلَبٍ مُجِدًّا. [See also مُعَقِّبٌ.]

2.2its fruit turned yellow and it reached the season of drying up—عقّب

Said of the plant called عَرْفَج.; from عَقِبَ, said of a plant or herbage.

2.3he planed off a stone of the kind called عُقَاب in a well—عقّب عُقَابًا

Maṣdar as above. [See also مُعَقِّبٌ.]

2.4

See also form 1, last quarter, in two places.

Qur’ānic occurrences Form 2
27:10
وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَـٰمُوسَىٰ لَا تَخَفْ إِنِّى لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ

"Now do thou throw thy rod!" But when he saw it moving (of its own accord) as if it had been a snake, he turned back in retreat, and retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, those called as messengers have no fear,-

28:31
وَأَنْ أَلْقِ عَصَاكَ ۖ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَـٰمُوسَىٰٓ أَقْبِلْ وَلَا تَخَفْ ۖ إِنَّكَ مِنَ ٱلْـَٔامِنِينَ

"Now do thou throw thy rod!" but when he saw it moving (of its own accord) as if it had been a snake, he turned back in retreat, and retraced not his steps: O Moses!" (It was said), "Draw near, and fear not: for thou art of those who are secure.

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
see 1, first three quarters, in seven places. 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.) 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.) 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.) 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 , lit. He was made to be followed, in hoariness, by good dispositions; agreeably with what next follows.]) 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.]) [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. *) عَقَّبَنِى حَقِّى He delayed, or deferred, the giving, or paying, to me my due. (S.) عقّب الأَمْرَ He looked to the consequence, end, issue, or result, of the affair, event, or case. (TA. [See also 5.]) 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 .] 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.) عقّب عُقَابًا , inf. n. as above, He planed off a stone of the kind called عُقَاب , in a well. (TA. [See also مُعَقِّبٌ .]) See also 1, last quarter, in two places.
Form 3عاقبهُ6 senses · 1 main
maṣdarمُعَاقَبَةٌ عِقَابٌ

Core sense — he did a thing with him by turns; he punished himgenerated

3.1

See form 1, second sentence.

3.1.1he did a thing with the man by turns, each taking his turn—عاقب الرَّجُلَ

Maṣdars مُعَاقَبَةٌ and عِقَابٌ.

he did a thing with the man by turns—اعقبهُ
he rode in his turn after the man—اعقبهُ

With the, in particular: he rode in his turn after the man, each riding in turn.

he rode in his turn after the man—اعتقبهُ
I rode in my turn after the man on the camel, he riding in his turn after me—عَاقَبْتُ الرَّجُلَ فِى الرَّاحِلَةِ
they rode by turns with him, taking their turns after him—اِعْتَقَبُوهُ
they rode by turns with him, taking their turns after him—تَعَاقَبُوهُ
3.1.2he made the two things interchangeable, doing one at one time and the other at another—عاقب بَيْنَ الشَّيْئَيْنِ

تُعْقِبُ means the same.

the Arabs make the one interchangeable with the other—العَرَبُ تُعَاقِبُ بَيْنَ الفَآءِ والثَّآءِ

[They make an interchange between ف and ث, making ف and ث interchangeable, that is, putting ف in the place of ث and ث in the place of ف.]

As in جَدَفٌ and جَدَثٌ.

3.1.3he stood on one leg at one time and on the other at another; he moved his legs by turns—عاقب
3.1.4he punished him for his crime, sin, or offence—عاقبهُ بِذَنْبِهِ

[عاقبهُ, as denoting consequence and retaliation, also means: he punished him.]

Maṣdars عِقَابٌ and مُعَاقَبَةٌ.

he punished him for a crime, sin, or offence he had committed—تعقّبهُ
and if you punish, then punish with the like of what you were afflicted with—وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمٌ بِهِ

Qur'ān 16:126: the verb first denotes punishment, and is then used again to match it.

and whoever punishes with the like of what he was afflicted with—وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ

Qur'ān 22:59, similar to this.

he made the kicking of a beast with its hind leg of no account unless it was beaten by its master or rider and kicked another in return—أَبْطَلَ النَّفْحَ إِلَّا أَنْ يُضْرَبَ فَيُعَاقِبَ

From a tradition: it means that nothing is made binding on the owner of the beast unless the beast kicked as a consequence of being beaten by its master or rider. [See also form 4, which has a similar meaning, that of requital.]

on this sense For another example, from the Qur'ān 60:11, where it implies retaliation or requital, see form 1, latter half.

Qur’ān 60:11 matched to Lane’s own quotation of it Lane cites “Kur lx. 11”
Qur’ān 60:11 Lane quotes this verse
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَٰجِكُمْ إِلَى ٱلْكُفَّارِ فَعَاقَبْتُمْ فَـَٔاتُوا۟ ٱلَّذِينَ ذَهَبَتْ أَزْوَٰجُهُم مِّثْلَ مَآ أَنفَقُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

3.1.5she was required to perform run after run—عُوقِبَتْ

Said of a mare.

Qur’ānic occurrences Form 3
16:126
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّـٰبِرِينَ

And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient.

22:60
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ

That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again).

60:11
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَٰجِكُمْ إِلَى ٱلْكُفَّارِ فَعَاقَبْتُمْ فَـَٔاتُوا۟ ٱلَّذِينَ ذَهَبَتْ أَزْوَٰجُهُم مِّثْلَ مَآ أَنفَقُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe.

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
: see 1, second sentence. 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.) 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.) 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.) [ 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.] عُوقِبَتْ said of a mare means She was required to perform run after run. (Ham p. 277.)
Form 4اعقبهُ11 senses · 2 main

Core sense — he made him take his place; it brought a consequence on him; he left offspringgenerated

4.1

See form 1, first quarter, in three places.

4.1.1

And see form 3, in three places.

4.1.2get down so that I may ride in my turn—أَعْقِبْ

The same is said of any kind of action.

[Also: he made him take his place. From this:] he got down from his beast so that another might ride in his turn.

When the office of Caliph passed from the sons of Umeiyeh to the Hāshimites, Sudeyf, the poet of the ʿAbbāsids, said: Come down from the station of the Caliphs so that the family of Hāshim may mount, O Meiyā [for O sons of Umeiyeh]

shāhid
أَعْقِبِى آلَ هَاشِمٍ يَا مَيَّا
4.1.3it brought him repentance as its consequence—اعقبهُ نَدَمًا
it brought him anxiety as its consequence—هَمًّا
he ate a meal that brought on a sickness as its consequence—أَكَلَ أَكْلَةً أَعْقَبَتْهُ سَقَمًا
his might was changed into abasement—أُعْقِبَ عِزُّهُ ذُلًّا
therefore He caused hypocrisy to follow as a consequence for them—فَأَعْقَبَهُمْ نِفَاقًا

Qur'ān 9:78; or: He made them go astray, because of their evil deed, as a punishment for them.

God gave him good as a recompense for his kindness—أَعْقَبَهُ ٱللّٰهُ بِإِحْسَانِهِ خَيْرًا
He recompensed him for his obedience—اعقبهُ بِطَاعَتِهِ
He recompensed him for what he did—عَلَى مَا صَنَعَ

[See also form 3, which has a similar meaning, that of requital.]

he gave him good in exchange—اعقبهُ خَيْرًا

See also form 1, latter half, where the verb is explained in the opposite sense, that of taking, or receiving, in exchange.

on this sense [The verb in this sense is doubly transitive: it made a thing follow him as a consequence.]

on this sense See also form 2, first quarter, for another example.

4.1.4the diabolical visitation, or insanity, returned to him at times—اعقبهُ الطَّائِفُ
4.1.5he laid stones compactly together at the back of the well, behind the regular casing—اعقب طَىَّ البِئْرِ بِحِجَارَةٍ مِنْ وَرَائِهَا

[See also form 1, near the end.]

[Apparently from أَعْقَابُ الطَّىِّ; see عَقِبٌ.]

4.2he died and left offspring—اعقب

Said of a man; used intransitively.

two of them died and left offspring, and one died and left none—أَعْقَبَ مِنْهُمْ رَجُلَانِ وَدَرَجَ وَاحِدٌ

on this sense Ṭufeyl El-Ghanawee says: [A woman noble of face, whose nobility showed in what appeared of her face, she did not call one of the people dead, on the morning after a battle, as having perished without leaving anyone to fill his place]

shāhid
كَرِيمَةُ حُرِّ الوَجْهِ لَمْ تَدْعُ هَالِكًامِنَ القَوْمِ هُلْكًا فِى غَدٍ غَيْرَ مُعْقِبِ

on this sense That is, when a chief of her people died another chief came, so that she did not bewail a chief who had no equal.

4.2.1

He returned a cooking-pot with the remains called عُقْبَة in it; said of one who had borrowed the pot.

4.2.2

He returned from evil to good; said of a man.

4.2.3he set upon him, beating him—اعقب عَلَيْهِ يَضْرِبُهُ
4.2.4your riding-camel has become jaded, or worn out—أَعْقَبَتْ رَاحِلَتُكَ
Qur’ānic occurrences Form 4
9:77
فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ

So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day, whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again).

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
: see 1, first quarter, in three places: and see 3, in three places. [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, 1 meaning Descend from the station of the Khaleefehs that the family of Háshim may mount, O Meiyà [for O sons of Umeiyeh]. (TA.) أَعْقِبِى آلَ هَاشِمٍ يَا مَيَّا [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 ٱللّٰهُ 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. اعقبهُ الطَّائِفُ The diabolical visitation, or insanity, returned to him at times. (S, O.) 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.]) 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, 1 [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.) كَرِيمَةُ حُرِّ الوَجْهِ لَمْ تَدْعُ هَالِكًا | مِنَ القَوْمِ هُلْكًا فِى غَدٍ غَيْرَ مُعْقِبِ He (a borrower of a cooking-pot) returned a cooking-pot with the remains termed عُقْبَة in it. (S, O, K.) He (a man) returned from evil to good. (TA.) اعقب عَلَيْهِ يَضْرِبُهُ He set upon him beating him. (O.) أَعْقَبَتْ رَاحِلَتُكَ Thy riding-camel became, or has become, jaded, or fatigued. (O.)
Form 5تعقّب10 senses · 1 main

Core sense — he looked to the outcome; he questioned it and asked about it againgenerated

5.1

He looked to the outcome, or result; and he considered a second time. [See also form 2, last quarter.]

5.1.1he repented of his affair—تعقّب مِنْ أَمْرِهِ
5.1.2he doubted the information, or questioned it, and asked about it again—تعقّب عَنِ الخَبَرِ

[In my copies of the S, and in the O, الخَيْرِ; but see what follows, where مُتَعَقَّب is used as the noun of place of the verb in this sense.]

I found no ground for looking again into your saying—مُتَعَقَّبًا لَمْ أَجِدْ عَنْ قَوْلِكَ

Ṭufeyl says: [And there was no place for, or ground for, doubting and asking again about what they told]

shāhid
وَلَمْ يَكُ عَمَّا خَبَّرُوا مُتَعَقَّبُ

Its synonym is مُتَفَحَّصًا, that is, questioning it, or going back to examine it. The meaning is that your saying was right and true, so that it did not call for التَّعَقُّب; or that I did not let myself doubt it and ask about it again, to see whether I should do what you said or leave it.

5.1.3he searched after the information again and again, time after time—تعقّب الخَبَرَ

Also: he asked about the information from someone other than the person he asked the first time.

Its synonym is تَتَبَّعَ, and اعتقب has a like meaning.

5.1.4I tried to find out in the man what he would be ashamed to have exposed, or the slip he had made—تَعَقَّبْتُ الرَّجُلَ

اِسْتَعْقَبْتُهُ means the same.

[In critical remarks and the like, تعقّبهُ is often used to mean: he found fault with him, or challenged his judgement or assertion, بِقَوْلِهِ كَذَا وَكَذَا by his saying such and such. And تعقّب عَلَيْهِ seems to be used in the same way, meaning he criticized his saying (compare اِعْتَرَضَ عَلَيْهِ), but more often meaning he criticized it, that is, a saying or the like.]

5.1.5

See also form 3, near the middle of the article.

5.1.6he thought about the affair, or case, again and again—تعقّب الأَمْرَ

So in the article روأ.

5.1.7he found his opinion to have a good outcome, or result—تعقّب رَأْيَهُ

[See a somewhat similar meaning of forms 8 and 10, under the former.]

5.1.8

See also form 1, second sentence.

5.1.9

[The saying of Aboo-Thumāmeh may be rendered, close to an explanation by Et-Tebreezee: And if a speech slips by mistake from my companion, I put in its place another that is better

shāhid
وَإِنْ مَنْطِقٌ زَلَّ عَنْ صَاحِبِىتَعَقَّبْتُ آخَرَ ذَا مُعْتَقَبْ

. Or تعقّبت may here mean: I search out. But see the Ḥamāseh p. 287, where there are remarks on this verse that seem to me fanciful and far-fetched.]

Show Lane's original text
He looked to the consequence, end, issue, or result: and he considered a second time. (TA. [See also 2, last quarter.]) تعقّب مِنْ أَمْرِهِ He repented of his affair. (TA.) 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, 1 [And there was no place of, or ground for, doubting, and asking again, respecting what they told]. (S, O, TA.) And one says, مُتَعَقَّبًا لَمْ أَجِدْ عَنْ قَوْلِكَ , (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.) وَلَمْ يَكُ عَمَّا خَبَّرُوا مُتَعَقَّبُ [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.) 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.] See also 3, near the middle of the para- graph. تعقّب الأَمْرَ He thought repeatedly upon the affair, or case. (TA in art. روأ .) 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.]) See also 1, second sentence. [The saying of Aboo-Thumámeh, 1 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.] وَإِنْ مَنْطِقٌ زَلَّ عَنْ صَاحِبِى | تَعَقَّبْتُ آخَرَ ذَا مُعْتَقَبْ
Form 6يَتَعَاقَبَانِ1 sense

Core sense — they follow each other by turns, they alternategenerated

6.1the two travellers rode the beast, each in his turn—تَعَاقَبَ المُسَافِرَانِ عَلَى الدَّابَّةِ

They follow each other by turns, or alternate, one coming and the other going; said of the night and the day, or of things like the night and the day; and so يَعْتَقِبَانِ.

the two of them did a piece of work by turns—تعاقبا عَمَلًا

Synonyms: اِرْتَوَحَاهُ, so in the article روح, and تَرَاوَحَاهُ.

they helped each other by turns—تعاقبا
the two of them beat him by turns—يَعْتَقبَانِهِ بِالضَّرْبِ

See also form 3, near the beginning.

التَّعَاقُبُ also means coming to water by turns, time after time.

Show Lane's original text
(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 يَعْتَقبَانِهِ بِالضَّرْبِ 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.)
Form 8إِعْتَقَبَ6 senses · 1 main

Core sense — he took it or had it afterwards, he had it as a consequence, he withheld itgenerated

8.1

See form 1, former half, in two places.

8.1.1

And see form 3, near the beginning, in two places; and form 6, also in two places.

8.1.2he took it, or had it, afterwards—اعتقبهُ

One of the meanings of العُقْبَةُ is explained in the A and the TA by the words مَا يَعْتَقِبُونَهُ بَعْدَ الطَّعَامِ مِنَ الحَلَاوَةِ, that is, what they have, or take, after the main part of the meal, consisting of sweetmeat.

8.1.3I did such a thing and found repentance follow from it—فَعَلْتُ كَذَا فَٱعْتَقَبْتُ مِنْهُ نَدَامَةً

Also: he had it, or experienced it, as a consequence of an act and the like. That it may have مُعْتَقَبُ as a maṣdar in this sense, as in its other senses by analogy, seems to be meant by the statement that المُعْتَقَبُ means أَخْذُ عُقْبَةِ الشَّىْءِ, that is, آخِرِهِ. See also a somewhat similar meaning of form 5.

I did such a thing and found repentance follow from it—اِسْتَعْقَبْتُ
he found good come to him as a consequence of such a thing—استعقب مِنْ كَذَا خَيْرًا
the sale is valid when emancipation follows it as an after-event—يَصِحُّ الشِّرَآءُ إِذَا ٱسْتَعْقَبَ عِتْقًا

Perhaps from this comes the saying of the lawyers.

But this does not fit the earlier phrase except by a far-fetched interpretation, so the following wording is preferable.

when emancipation follows it—إِذَا عَقَبَهُ العِتْقُ
8.1.4he withheld, or kept, a thing in his possession—اعتقب

In particular, said of a seller: he withheld an article of merchandise from the buyer until he should receive the price; a tradition makes him responsible for doing this, that is, if the thing perishes while in his keeping.

Also: he detained, confined, or imprisoned a man.

8.1.5

See also form 5.

Show Lane's original text
see 1, former half, in two places: and see 3, near the beginning, in two places; and 6, also in two places. [ 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. 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 فَٱعْتَقَبْتُ 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 استعقب مِنْ كَذَا خَيْرًا 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 إِذَا ٱسْتَعْقَبَ عِتْقًا [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.) 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.) See also 5.
Form 10إِسْتَعْقَبَ4 senses · 1 main

Core sense — he had it as a consequence; he followed his footstepsgenerated

10.1

See the preceding article, in three places.

10.1.1

And see also form 1, latter half.

10.1.2

And form 5.

10.1.3he followed his footsteps—استعقبهُ

[So according to Reiske, as mentioned by Freytag.]

Show Lane's original text
see the next preceding paragraph, in three places: and see also 1, latter half: and 5. [Accord. to Reiske, as mentioned by Freytag, استعقبهُ signifies also He followed his footsteps.]

Derived nouns 37

Nounعَقْبٌ1 sense

Core sense — the heel; the end, or last part, of a thinggenerated

1

See عَقِبٌ, in eight places.

Show Lane's original text
: see عَقِبٌ , in eight places.
Nounعُقْبٌ1 sense

Core sense — the end, the last part; the outcomegenerated

1

See عَقِبٌ, in seven places.

Qur’ānic occurrences عُقْب
18:44
هُنَالِكَ ٱلْوَلَـٰيَةُ لِلَّهِ ٱلْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.

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
: see عَقِبٌ , in seven places.
Nounعَقَبٌ1 sense

Core sense — sinews, or tendons, from which bowstrings are madegenerated

1

The عَصَب [meaning sinews, or tendons] from which أَوْتَار [strings for bows and the like] are made. [See also form 1, last quarter.] The ism waḥda is formed with the feminine ending.

Or: such of the أَطْنَاب of the joints as are white; [see عَصَبٌ;] the عَصَب being those that are yellow, as in the article عصب.

IAth: the عَصَب [sinews, or tendons] of the two portions of flesh next the backbone on either side, and of the سَاقَانِ and وَظِيفَانِ [the hind and fore shanks], that are mixed with the flesh, in any animal. Half of one of them, split lengthwise from the other half, is drawn out, trimmed, and cleaned of the flesh, and the وَتَر [string for a bow or the like] is made from it; and they are sometimes in the two sides of the camel.

Properly there is a difference between the عَصَب and the عقَب: the first incline to yellow, while the second incline to white and are the harder and stronger of the two.

AḤn, on the authority of Aboo-Ziyād: the عَقَب are the sinews of the two portions of flesh next the backbone on either side, in the sheep or goat, the camel, and the ox or cow. [See also عِلْبَآءٌ.]

Show Lane's original text
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 .]
Nounعَقِبٌ9 senses · 1 main

Core sense — the heel; the end, or last part; offspringgenerated

1the heel; the hinder part of a person's foot—عَقْبٌ

This form is a contraction of the first. The word is feminine. Plural of paucity أَعْقُبٌ; and, for multitude as well as paucity, أَعْقَابٌ. عَقِيبٌ is said to mean the same, but MF cites the assertion that this belongs to a poor dialect.

woe to the heels from the fire of Hell—وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ
woe to the heel—ويل لِلْعَقِبِ من النّار

From a tradition: woe to anyone who neglects washing the heels in the ablution before prayer.

عَقِبُ الشَّيْطَانِ, or as some say عُقْبَةُ الشيطان with ḍamma, which is forbidden in prayer, is explained as placing the buttocks on the heels between the two prostrations, which some call الإِقْعَآءُ: so says A'Obeyd. According to others it means leaving the heels unwashed in the ablution before prayer.

the people trod on such a one's heel—وَطِئَ النَّاسُ عَقِبَ فُلَانٍ
he is one whose heel is trodden on—هُوَ مُوَطَّأُ العَقِبِ

That is, the people walked after him, or close after him.

So called because he has command over people and they are submissive to him; the phrase means that he has many followers. [See also the article وطأ.]

Zeyd came treading in ʿAmr's footsteps—جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو

Primarily: he came putting his foot in the place of the other's foot every time the other lifted it.

where have you come from?—مِنْ أَيْنَ عَقِبُكَ
where have you come from?—مِنْ أَيْنَ كَانَ عَقِبُكَ
such a one went back the way of his heel—رَجَعَ فُلَانٌ عَلَى عَقِبِهِ

That is, he returned by the way that was behind him, the way he had come, and quickly.

he turned back from a thing he had gone to—وَلَّى عَلَى عَقِبِهِ
he turned back from a thing he had gone to—عَلَى عَقِبَيْهِ
do not turn them back to their former state of not emigrating—لَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ

From a tradition.

they did not cease to go back to unbelief—مَا زَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ

In another tradition; as though they were going backwards.

1.1

AO: the عَقِب of the نَعْل [or sandal] is the part, the wide strap, that goes round the heel.

1.2

[عَقِبُ البَابِ means the pivot, generally of wood, at the bottom of the door, turning in a socket in the threshold.]

1.3He is best in respect of reward and best in respect of outcome—هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا

عَقِبٌ, عَقْبٌ, عُقُبٌ, عُقْبٌ, عُقْبَى, عُقْبَةٌ, عُقْبَانٌ, عِقْبَانٌ and عَاقِبٌ are synonymous with عَاقِبَةٌ, which means the end, or the last, or latter, part or state, of anything; [it is generally used to explain that last word, and often to explain عُقُبٌ, عُقْبٌ and عُقْبَى as meaning the consequence, result, or outcome. The same words, apparently except عُقْبَى and عَاقِبَةٌ, also mean a time, or state, of coming after.] The plural of the first four is أَعْقَابٌ, and of the last عَوَاقِبُ.

Qur'ān 18:42; also read عُقْبًا and عُقْبَى, that is, He is the best in respect of recompense and the best in respect of outcome; the outcome of the actions of believers.

and He does not fear its outcome—وَلَا يَخَافُ عُقْبَاهَا
may your end be in what is good—العُقْبَى لَكَ فِى الخَيْرِ

Qur'ān 91, last verse.

Meaning العَاقِبَةُ: may your case end in good.

he journeyed in the last part of Ramaḍān—سَافَرَ فِى عَقِبِ رَمَضَانَ
I came when something of Ramaḍān still remained—جِئْتُ فِى عَقِبِ رَمَضَانَ

From a tradition: or, when Ramaḍān had almost ended.

With kesra to the ق.

I came to you in the latter part of the month, when ten days of it or less remained—جِئْتُكَ فِى عَقِبِ الشَّهْرِ
I came to you in the latter part of the month—فى عَقْبِهِ
I came to you in the latter part of the month—عَلَى عَقِبِهِ
he is recovering, with something of the disease still remaining—هُوَ فِى عَقِبِ المَرَضِ
in the state in which some of the disease remains—فِى أَعْقَابِ المَرَضِ
he came after him, or close after him—جَآءَ فِى عَقِبِهِ
he came after him, or close after him—عَقْبِهِ
he came after him—جَآءَ عَقِبَهُ

From the phrase جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو, in the sense explained above.

the sons of such a one water their camels after the sons of such a one—بَنُو فُلَانٍ سَقْىُ إِبِلِهِمْ عَقِبَ بَنِى فُلَانٍ
we prayed after the obligatory prayer, as a voluntary act—صَلَّيْنَا أَعْقَابَ الفَرِيضَةِ تَطَوُّعًا
I came after the month had passed—جِئْتُ فِى عَقِبِ الشَّهْرِ
such a one stayed on after me—خَلَفَ فُلَانٌ بعَقِبِى

A saying mentioned by ISk.

El-Fārābee.

Er-Rāzee says, in the Mukhtār eṣ-Ṣiḥāḥ, that he found no authority in the T or the S for the phrase جَآءَ فُلَانٌ عقبَ فُلَانٍ [apparently عَقِبَ], meaning such a one came after such a one, except a similar saying of ISk, cited by Az, in which عقبَ is explained as meaning after. [But if the word in question is عَقِبَ, sufficient authorities for this sense have been given above; though it seems from what follows that عُقُبَ or عُقْبَ in this sense is preferable.]

I came when the whole month of Ramaḍān had passed—جِئْتُ فِى عُقْبِ شَهْرِ رَمَضَانَ
I came when the whole month of Ramaḍān had passed—عُقُبِهِ
I came when the whole month of Ramaḍān had passed—عَلَى عُقْبِهِ
I came when the whole month of Ramaḍān had passed—عُقُبِهِ
I came when the whole month of Ramaḍān had passed—فِى عُقْبَانِهِ
I came to you at the end of Ramaḍān—جِئْتُكَ عُقْبَ رَمَضَانَ
I came to such a one after he had gone—جِئْتُ فُلَانًا عَلَى عُقْبِ مَمَرِّهِ
I came to such a one after he had gone—عُقُبِهِ
I came to such a one after he had gone—عَقِبِهِ
I came to such a one after he had gone—عُقْبَانِهِ
I came to you after that—أَتَيْتُكَ عَلَى عُقُبِ ذَاكَ
I came to you after that—عَقِبَ ذاك
I came to you after that—عَقْبِ ذاك
I came to you after that—عُقْبَانِ ذاك
I came to him after his arrival—جِئْتُهُ عُقْبَ قُدُومِهِ
such a one draws water after the family of such a one—فُلَانٌ يَسْتَقِى عَلَى عُقْبَةِ آلِ فُلَانٍ

MF mentions جِئْتُكَ عَلَى عَاقِبِهِ [apparently meaning: I came to you after him, or after it]; and Aboo-Mis-ḥal mentions عِقْبَانِهِ, with kesra.

1.4he has no male offspring remaining—لَا عَقِبَ لَهُ

عَقِبٌ and عَقْبٌ, and also عَاقِبَةٌ, mean a man's child, or children; and the child, or children, of a man's child, applied to those who remain after the father; or a man's offspring, and so عَاقِبَةٌ, or his male children; and according to some of the lawyers, a daughter's children as well. Feminine in gender, on the authority of Akh. Plural أَعْقَابٌ.

such a one has no child remaining—لَيْسَتْ لِفُلَانٍ عَاقِبَةٌ
1.5

عَقْبُ شَىْءٍ [or عَقِبُ شَىْءٍ] means anything at all that follows, succeeds, comes after, or takes the place of another thing: as the water of a well, the blowing of the wind, the flight of the sand-grouse, and the running of a horse. [See also عَاقِبٌ.]

1.6a run after another run, of a horse; or a horse's last run—عَقِبٌ
a run after another run, of a horse—عَقْبٌ
he has a first run and then a second, harder run—هُوَ ذُوْ عَفْوٍ وَعَقِبٍ

As says that both forms are used, some of the Arabs using the second by way of contraction.

Said of a courser.

عِقَابٌ is said in the L to have the first of these meanings; or it is the plural of عَقْبٌ [or عَقِبٌ] in that meaning. An example occurs in a verse cited by IAar: [That would please your eye with his beauty, in the open space before the dwelling, and satisfy you with run after run, or with runs after runs, if you like, or with lightness and agility]

shāhid
يَمْلَأُ عَيْنَيْكَ بِالفِنَآءِ وَيُرْضِيكَ عِقَابًا إِنْ شِئْتَ أَوْ نَزَقَا

[Or it may be here a maṣdar, of form 3, meaning: on an occasion of being required to perform run after run (see form 3, last sentence).]

Or, according to IAar, the meaning here is: by his owner's making raiding expeditions on him time after time.

Kh: لَهُ عِقَابٌ, said of a horse, means he has a recovering of strength after leaving off running.

1.7if he had a reply, he would certainly have spoken—لَوْ كَانَ لَهُ عَقِبٌ لَتَكَلَّمَ

Hence also: a reply; as in this saying about someone who stops, or breaks off, in speech.

1.8

See also عِقْبَةٌ.

Show Lane's original text
(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.) 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.) [And عَقِبُ البَابِ means The pivot (generally of wood) at the bottom of the door, turning in a socket in the threshold.] 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, العُقْبَى لَكَ فِى الخَيْرِ 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, جِئْتُ فِى عُقْبِ شَهْرِ 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 جِئْتُ فُلَانًا عَلَى عُقْبِ مَمَرِّهِ and عُقُبِهِ and عَقِبِهِ and عُقْبَانِهِ I came to such a one after he had gone: and أَتَيْتُكَ عَلَى عُقُبِ ذَاكَ and عَقِبَ ذاك and عَقْبِ ذاك and عُقْبَانِ ذاك I came to thee after that: and جِئْتُهُ عُقْبَ قُدُومِهِ I came to him after his arrival. (Lh, TA.) One says also, فُلَانٌ يَسْتَقِى عَلَى عُقْبَةِ آلِ فُلَانٍ 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.) 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.) عَقْبُ شَىْءٍ [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 .]) 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:) 1 [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.) يَمْلَأُ عَيْنَيْكَ بِالفِنَآءِ وَيُرْ | ضِيكَ عِقَابًا إِنْ شِئْتَ أَوْ نَزَقَا 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.) See also عِقْبَةٌ .
Nounعُقُبٌ1 sense

Core sense — the end, the last part; the outcomegenerated

1

See the preceding article, in six places.

Show Lane's original text
: see the next preceding paragraph, in six places.
Nounعَقْبَةُ القَمَر2 senses

Core sense — the moon's return after setting; variegated, or figured, clothgenerated

1

The same as عِقْبَةُ القَمَرِ [q. v.].

2

عَقْبَةٌ and عِقْبَةٌ mean variegated, or figured, cloth; or one of the sorts of variegated, or figured, cloths [that serve for the covering] of the [women's camel-vehicle called] هَوْدَج; and so عَقْمَةٌ.

Yaakoob: the ب is a substitute for م.

Show Lane's original text
i. q. عِقْبَةُ القَمَرِ , q. v. (L.) 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.)
Nounعُقْبَةٌ15 senses · 1 main

Core sense — a turn, one's time in succession; a substitute; the last that remainsgenerated

1

See عَقِبٌ, in three places.

1.1such a one is the last remaining of the sons of such a one—فُلَانٌ عُقْبَةُ بَنِى فُلَانٍ

Also: the last that remains.

1.2your turn is completed—تَمَّتْ عُقْبَتُكَ

Also: a turn; a time at which, or during which, anything is done, or had, in succession. Plural عُقَبٌ.

such a one's turn came round—دَارَتْ عُقْبَةُ فُلَانٍ
he rode one turn—رَكِبَ عُقْبَةً
he rode his turn—رَكِبَ عُقْبَتَهُ
whoever walks one turn to a given point instead of riding his beast will be given such a thing—مَنْ مَشَى عَنْ دَابَّتِةِ عُقْبَةً فَلَهُ كَذَا

From a tradition.

عُقْبَةُ الأجِيرِ means the hired man's turn to ride: the hirer dismounts, in the morning for instance, and the hired man rides.

The plural عُقَبٌ means in particular the turns of camels when they are being watered; the watering of one lot of camels after another is called their عُقْبَة. [See also عُقْبَى.]

1.3

It is also said to mean camels which a man pastures and waters in his turn. IAar cites as an example: [Indeed I have a turn to pasture and water camels, and I do it; I neither neglect it nor put it off]

shāhid
إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَالَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

That is: I drive the camels I pasture and water in my turn, and I tend them well.

مُنْسِيهَا stands for مُنْسِئِهَا, for the sake of the rhyme.

1.4

Also the place where one mounts a beast to ride, apparently in his turn.

1.5

Also a distance, or space, of two leagues, that is, twice the distance called فَرْسَخ; and the distance one journeys [apparently from one halting-place to the next, a stage of a journey]. Plural as above.

A poet says: [Soft and tender, heavy in the hinder part, one that will not perform men's marches]

shāhid
خَوْدًا ضِنَاكًا لَا تَسِيرُ العُقَبَا

The meaning is that she will not journey with men, because she cannot bear it, having lived a soft and delicate life.

1.6

And the distance, or space, between a bird's ascending and descending.

1.7

And the night and the day, because they follow each other.

1.8I took something in exchange for my captive—أَخَذْتُ مِنْ أَسِيرِى عُقْبَةً

Also a substitute, something given or taken in exchange for another thing; and so عُقْبَى.

I will give you something in exchange—سَأُعْطِيكَ مِنْهَا عُقْبَى

From a tradition: in exchange for sparing her life and setting her free.

1.9they pastured on one kind of plant after another—رَعَتْ عُقْبَتَهَا

Also the pasture, or food, of an ostrich that is eaten after other pasture or food; [and likewise of camels, and of men.] Plural as above.

Said of camels: they pastured on the [plants called] حَمْض after the [kind called] خُلَّة, or on the خُلَّة after the حَمْض.

they ate their sweetmeat after the other food—أَكَلُوا عُقْبَتَهُمْ

on this sense [See form 8, near the beginning.]

1.10

And the remains of the contents of a cooking-pot, sticking to the bottom.

And some broth which the borrower of a cooking-pot returns when he returns the pot.

1.11

[Hence] أُمُّ عُقْبَةَ is a name for the cooking-pot, as in the article ام.

أَبْو عُقْبَةَ is a surname of the hog. [But I do not know the origin of this.]

1.12I met with difficulty from him, or from it—لَقِيتُ مِنْهُ عُقْبَةَ الصُّنْعِ
he met with difficulty from him, or from it—لَقِىَ مِنْهُ عُقْبَةً

[As though it literally meant: the result of the deed I had done.]

[But in a copy of the A the last word in this phrase is written عَقَبَةً, which I think correct; see عَقَبَةٌ below.]

1.13when I clung to a man he met with evil from me, but now I have given that up, through weakness—كُنْتُ مَرَّةً نُشْبَة وَأَنَا اليَوْمَ عُقْبَة

So explained by IAar. [It is a proverb, related somewhat differently in the article نشب, q. v.]

1.14

See also the next article, in four places.

Show Lane's original text
: see عَقِبٌ , in three places. 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.) 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 means The 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 .] And [it is said that] it means also Camels which a man pastures and waters in his turn; and IAar cites as an ex. 1 [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.) إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا | لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا Also The place in which one mounts a beast to ride [app. in his turn]. (TA.) 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, 1 [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.) خَوْدًا ضِنَاكًا لَا تَسِيرُ العُقَبَا And The distance, or space, between the ascending and descending of a bird. (S, O, K.) And The night and the day; because they follow each other. (K.) 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.) 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.]) 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.) [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.]) 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.]) 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.]) See also the next paragraph, in four places.
Nounعِقْبَةٌ3 senses · 2 main

Core sense — a mark, a sign, an outward indication; the moon's returngenerated

1on him is the mark of generosity and manliness—عَلَيْهِ عِقْبَةُ السَّرْوِ

Also عُقْبَةٌ, though the first form is the more approved, and عقب (so in the TA, [apparently, if not a copying error, عَقِبٌ]): a mark, sign, trace, impress, characteristic, or outward indication.

on him is the mark of generosity and manliness—عُقْبَتُهُ
on him is the mark of beauty—الجَمَالِ
1.1he does that only once a month—مَا يَفْعَلُ ذٰلِكَ إِلَّا عِقْبَةَ القَمَرِ

عِقْبَةُ القَمَرِ and عَقْبَةُ القمر mean the return of the moon, when it has set, or disappeared, and then risen; [or the moon's return after the change.]

he does that only once a month—عُقْبَةَ القمر

But according to IAar, عُقْبَةُ القَمَرِ, with ḍamma, is a certain star, or asterism, that is in conjunction with the moon once in the year, and عُقْبَةَ القَمَرِ means once in the year: so in this verse by one of the Benoo-ʿĀmir: [He will not put on the hair that hangs below his ear musk and camphor, nor the perfume called ذريرة, except once in the year]

shāhid
لَا يُطْعِمُ المِسْكَ وَالكَافُورَ لِمَّتَهُوَلَا الذَّرِيرَةَ إِلَّا عُقْبَةَ القَمَرِ

Or, as Lh relates it, عِقْبَةَ القمر, so in the L, where it is added that this statement of IAar needs looking into, since the moon crosses [a meridian of] the celestial sphere once every month; but MF answers that it may be in conjunction with that star only once in the year, since the moon's path shifts from month to month. [See also عَقْمَةٌ.]

2

See also عَقْبَةٌ.

Show Lane's original text
(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.) 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, عُقْبَةُ القَمَرِ , 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: 1 [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 .]) لَا يُطْعِمُ المِسْكَ وَالكَافُورَ لِمَّتَهُ | وَلَا الذَّرِيرَةَ إِلَّا عُقْبَةَ القَمَرِ See also عَقْبَةٌ .
Nounعَقَبَةٌ2 senses · 1 main

Core sense — a mountain-road, a road up or over a mountaingenerated

1he entered upon a hard, difficult affair—اِقْتَحَمَ العَقَبَةَ

A mountain-road; a road in, or on, a mountain; or a road in the upper part of a mountain; or a difficult place of ascent in mountains; or it is in a mountain and the like. Sometimes it means a long mountain lying across the way, so that the way leads over it; long, or high, and very difficult; also so called when it is still impassable after being climbed; rising high towards the sky, going up and down, hardest of all to climb; but sometimes its height is uniform, and its slope looks like a wall. Generally it means a road over, up, down, or across some part of a mountain. Plural عِقَابٌ.

The phrase properly means: he attempted the mountain-road; used figuratively.

See also عُقْبَةٌ, near the end.

Lane cites “Bd in xc. 11” — a commentary, not the verse; no modern number is given
Lane cites “Bd in xc. 11” — a commentary, not the verse; no modern number is given
1.1

It is also the ism waḥda of عَقَبٌ [q. v.].

Qur’ānic occurrences عَقَبَة
90:11
فَلَا ٱقْتَحَمَ ٱلْعَقَبَةَ

But he hath made no haste on the path that is steep.

90:12
وَمَآ أَدْرَىٰكَ مَا ٱلْعَقَبَةُ

And what will explain to thee the path that is steep?-

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
[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. It is also n. un. of عَقَبٌ [q. v.]. (S, O.)
Nounعُقْبَى5 senses · 1 main

Core sense — the outcome of a thing; its requital; a turngenerated

1

See عَقِبٌ, second quarter, in four places.

1.1it was an affair of turns—كَانَتْ عُقْبَى

It occurs in a tradition about the prayer of fear, said of that prayer: it means that it was performed by one company after another, several companies performing it in succession, by turns.

[Compare عُقْبَةٌ, as explained in the third sentence of the article on that word.]

1.2

Also the same as مرجع [apparently مَرْجِعٌ, that is, a returning, and the like].

1.3

And the requital, or recompense, of an affair, or action.

1.4

See also عُقْبَةٌ, latter half, in two places.

Qur’ānic occurrences عُقْبَى
13:22
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَـٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ

Those who patiently persevere, seeking the countenance of their Lord; Establish regular prayers; spend, out of (the gifts) We have bestowed for their sustenance, secretly and openly; and turn off Evil with good: for such there is the final attainment of the (eternal) home,-

13:24
سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى ٱلدَّارِ

"Peace unto you for that ye persevered in patience! Now how excellent is the final home!"

13:35
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ أُكُلُهَا دَآئِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَـٰفِرِينَ ٱلنَّارُ

The parable of the Garden which the righteous are promised!- beneath it flow rivers: perpetual is the enjoyment thereof and the shade therein: such is the end of the Righteous; and the end of Unbelievers in the Fire.

13:42
وَقَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَلِلَّهِ ٱلْمَكْرُ جَمِيعًا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ ۗ وَسَيَعْلَمُ ٱلْكُفَّـٰرُ لِمَنْ عُقْبَى ٱلدَّارِ

Those before them did (also) devise plots; but in all things the master-planning is Allah's He knoweth the doings of every soul: and soon will the Unbelievers know who gets home in the end.

91:15
وَلَا يَخَافُ عُقْبَـٰهَا

And for Him is no fear of its consequences.

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
: see عَقِبٌ , second quarter, in four places. 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.]) Also i. q. مرجع [app. مَرْجِعٌ i. e. A returning, &c.]. (TA.) And The requital, or recompence, of an affair, or action. (S, O, K.) See also عُقْبَةٌ , latter half, in two places.
Nounعُقْبِىُّ الكَلَامِ1 sense

Core sense — obscure speech that people do not understandgenerated

1

The same as عُقْمِىُّ الكَلَامِ [the ب being apparently a substitute for م]: obscure speech, or language, which people do not know. So in the article عقم.

Show Lane's original text
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 .)
Nounعُقْبَانٌ1 sense

Core sense — the end, the last part; the outcomegenerated

1

See عَقِبٌ, in four places.

Show Lane's original text
: see عَقِبٌ , in four places.
Nounعِقْبَانٌ1 sense

Core sense — eaglesgenerated

1

See عَقِبٌ, in two places.

Show Lane's original text
: see عَقِبٌ , in two places.
Nounرَجُلٌ عِقِبَّانٌ1 sense

Core sense — a rough, coarse, or rude mangenerated

1

A rough, coarse, or rude man; the same as غَلِيظٌ. Plural عقبان [so in the TA, either عِقْبَانٌ or عُقْبَانٌ]. Mentioned by Kr, but Az doubted whether it is correct.

Show Lane's original text
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.)
Nounعُقَابٌ13 senses · 1 main

Core sense — the eagle; a banner; a stone sticking out inside a wellgenerated

1this is a male eagle—هٰذَا عُقَابٌ ذَكَرٌ

The eagle; a certain well-known bird of prey. It is feminine in gender, though applied to both the male and the female.

Said of the male, by way of distinction.

Or the word is only feminine, and a bird of another kind couples with it; hence Ibn-ʿOneyn says, satirizing a man named Ibn-Seyyideh: Say to Ibn-Seyyideh, “You are nothing but the like of the eagle”

shāhid
مَا أَنْتَ إِلَّا كَٱلْعُقَابِ فَأُمُّهُمَعْرُوفَةٌ وَلَهُ أَبٌ مَجْهُولُ

— for his mother is known, but he has a father who is unknown.

Plural of paucity أَعْقُبٌ, because the word is feminine and the measure أَفْعُلٌ belongs especially to plurals of feminine nouns, though not to those alone; also أَعْقِبَةٌ; and, of multitude, عِقْبَانٌ and عَقَائِبُ, according to AḤei, though Ed-Demāmeenee thinks this strange; and the plural of the plural is عَقَابِينُ.

the eagles that prey on the large field-rats—عِقْبَانُ الجِرْذَانِ

They are not black, but of the colour called كُهْبَة; and no use is made of their feathers, except that boys feather round-topped pointless arrows with them.

1.1figurative · مجاز — inferred

[Hence] العُقَابُ is the name of one of the northern constellations, Aquila; its stars are nine within the figure and six outside it, and of those within, three are well known, called النَّسْرُ الطَّائِرُ [q. v.].

1.2figurative · مجاز — inferred

[Hence also] the عُقَاب of a banner, or standard; [apparently the flag attached to a lance;] what is bound to a lance for a prefect, or governor, likened to the bird of that name; feminine in gender. It is also the name of the Prophet's banner.

And عُقَابٌ means a large banner or standard.

And the same as غَايَةٌ, as in the saying of Aboo-Dhu-eyb describing wine: [It has a banner that guides the generous, as the war-banner guides and draws warriors]

shāhid
لَهَا غَايَةٌ تَهْدِى الكِرَامَ عُقَابُهَا

— for غَايَةٌ sometimes means a sign which the wine-seller used to set up to attract customers. The repetition is acceptable because the two words differ in themselves. Plural عِقْبَانٌ.

1.3figurative · مجاز — inferred

عُقَابٌ also means a black she-camel, as being likened to the bird of that name.

1.4

Also a stone, or piece of rock, sticking out inside a well, which tears the leathern bucket; sometimes it is above the casing of stones or bricks. It happens when a mass of stone becomes displaced, and sometimes the water-drawer stands on it. Feminine in gender; plural as above.

And the stone on which the waterer stands, [according to SM] projecting beyond the casing in a well, the same thing just described, [but I think this doubtful, since Sgh adds,] between two stones that support it.

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.

And a rock, or mass of stone, projecting from the side of a mountain like a stair, or series of steps; or an ascent, like stairs, in the side of a mountain.

1.5

Also a hill; the same as رَابِيَةٌ.

And anything raised high that is not very long or tall.

1.6

A channel by which water flows to a trough, or tank.

1.7

A thing resembling an almond that comes out in one of the legs of a beast.

1.8

A small thread that passes through the two bores of the ring of the قُرْط [or ear-drop], with which the ring is bound, or fastened; or, according to Az, the thread that binds the two ends of the ring of the قُرْط.

1.9

Th: it also means garments of the kind called أَبْرَاد [plural of بُرْدٌ, q. v.]. So under the word خُدَارِيَّةٌ.

1.10

And, according to Kr, in the Munjid, the same as حَرْثٌ [apparently meaning a ploughshare].

1.11

See also أَعْقَابٌ.

1.12

العُقَابَانِ means two pieces of wood between which a man is stretched to be flogged; or two pieces of wood that are set up, stuck in the ground, between which the man who is beaten, or who is to be crucified, is stretched.

Show Lane's original text
[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, 1 [“ 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.) مَا أَنْتَ إِلَّا كَٱلْعُقَابِ فَأُمُّهُ | مَعْرُوفَةٌ وَلَهُ أَبٌ مَجْهُولُ [Hence,] العُقَابُ is the name of 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.) [Hence also,] 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 The banner, or standard, of the Prophet. (O, K.) And عُقَابٌ also means A large banner or standard. (TA.) And i. q. غَايَةٌ : so in the saying of Aboo-Dhu-eyb, describing wine, 1 [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.) لَهَا غَايَةٌ تَهْدِى الكِرَامَ عُقَابُهَا عُقَابٌ also signifies A black she-camel; as being likened to the bird. [so called], (AA, O.) 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.) Also A hill; syn. رَابِيَةٌ . (O, K.) And Anything elevated, that is not very long or tall. (O, K. *) A channel by which water flows to a trough, or tank. (O, K.) A thing resembling an almond, that comes forth in one of the legs of a beast. (O, K.) 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.) Accord. to Th, it signifies also Garments of the kind called أَبْرَاد [pl. of بُرْدٌ , q. v.]. (TA voce خُدَارِيَّةٌ .) And accord. to Kr, [in the Munjid,] i. q. حَرْثٌ [app. meaning A ploughshare]. (TA.) See also أَعْقَابٌ . 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.)
Nounعِقَابٌ3 senses

Core sense — punishment, requitalgenerated

1

See عَقِبٌ, last quarter.

2

It is also the plural of عَقَبَةٌ [q. v.].

3

See also أَعْقَابٌ.

Qur’ānic occurrences عِقَاب 3 shown of 20
5:98
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.

38:14
إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ

Not one (of them) but rejected the messengers, but My punishment came justly and inevitably (on them).

59:4
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۖ وَمَن يُشَآقِّ ٱللَّهَ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

That is because they resisted Allah and His Messenger: and if any one resists Allah, verily Allah is severe in Punishment.

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
: see عَقِبٌ , last quarter. It is also pl. of عَقَبَةٌ [q. v.]. (S, &c.) See also أَعْقَابٌ .
Nounعَقُوبٌ1 sense

Core sense — one who succeeds another in goodnessgenerated

1

See عَاقِبٌ, near the end.

Show Lane's original text
: see عَاقِبٌ , near the end.
Nounعَقِيبٌ1 sense

Core sense — following, coming after another thing; an alternating sequentgenerated

1the salutation follows the تشهّد [q. v.]—السَّلَامُ عَقِيبٌ لِلتَّشَهُّدِ
the عِدَّة [q. v.] follows divorce—العِدَّةُ عَقِيبٌ لِلطَّلَاقِ
each of them is the alternating sequent of the other—كُلُّ وَاحِدٍ مِنْهُمَا عَقِيبُ صَاحِبِهِ
they are two alternating sequents—هُمَا عَقِيبَانِ

Anything that is a sequent of, or to, another thing, in an absolute sense: that is, one follows the other.

And by alternation, as when one says of the night and the day.

عَقِيبُكَ means one who does a deed, or work, with you by turns, he doing it one time and you another; and مُعَاقِبٌ means the same, as do [مُعْقِبٌ, مُعْتَقِبٌ and] مُعَقِّبٌ.

he does that after the prayer—يَفْعَلُ ذٰلِكَ عَقِيبَ الصَّلَاةِ

As for this saying of the lawyers, and the like of it, there is no explanation to be given but the omission of a word: the meaning is فِى وَقْتٍ عَقِيب وَقْتِ الصَّلَاةِ, in a time following that of prayer, عقيب being an adjective qualifying وقت.

Er-Rāzee says, in the Mukhtār eṣ-Ṣiḥāḥ, that he found no authority in the T or the S for the phrase جَآءَ عَقِيبَهُ, meaning he came after him. See also عَقِبٌ, first sentence. [And compare عَاقِبٌ.]

Show Lane's original text
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 .]
Nounعُقُوبَةٌ2 senses · 1 main

Core sense — punishment; imprisonmentgenerated

1

Punishment; the same as نَكَالٌ.

1.1the solvent man's putting off payment of his debt with repeated promises makes it allowable to imprison him and to accuse him—لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ وَعَرْضَهُ

Also detention, confinement, or imprisonment; so IAar, on this tradition.

[According to one version, mentioned in the article عرض, this tradition ends with وَعِرْضَهُ, there said to mean وَنَفْسَهُ.]

Show Lane's original text
Punishment; (S, * MA, Msb, * KL;) i. q. نَكَالٌ . (MA.) 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 .])
Nounعُقَيِّبٌ1 sense

Core sense — a certain well-known bird, probably an eagletgenerated

1

A certain well-known bird; with shedda to the ى, or else عُقَّيْبٌ, like قُبَّيْطٌ. [If the name is correctly as in the O, the bird meant is probably an eaglet, or a small species of eagle.]

Show Lane's original text
, 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.]
Nounعُقَابٌ عَقَنْبَاةٌ1 sense

Core sense — an eagle with sharp talonsgenerated

1

Also عَبَنْقَاةٌ, بَعْنَقَاةٌ, قَعْنَبَاةٌ and عَبَنْقَآءُ, the variants of the first being formed by transposition: an عُقَاب [or eagle] having sharp talons; or having hideous talons; or quick in seizing, and hideous.

IAar: the adjective denotes intensity of quality, as in the cases of أَسَدٌ أَسِدٌ and كَلْبٌ كَلِبٌ.

Lth: عَقْنْبَاةٌ, applied to an عُقَاب, means cunning. The plural is عَقَنْبَيَاتٌ. [See also the article عبق.]

Show Lane's original text
, 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 .]
Nounعَاقِبٌ5 senses · 1 main

Core sense — coming after, succeeding another; a successorgenerated

1anyone, or anything, that comes after, succeeds, or takes the place of a thing—عَاقِبُ شَىْءٍ

Ism fāʿil of عَقَبَ: coming after.

the last of the prophets—العَاقِبُ

A title the Prophet applied to himself, because he came after the other prophets.

one who is the last of a woman's husbands—عَاقِبٌ لِٱمْرَأَةٍ
1.1birds following one another, one alighting and flying off and another alighting where the first did—عَاقِبَةٌ مِنْ طَيْرٍ
camels that go to plentiful pasture, where they feed freely, after eating of the [plants called] حَمْض—إِبِلٌ عَاقِبَةٌ

Or they are not so called unless they are camels that, in a hard year, eat of trees and then of the حمض; not when they pasture on fresh, juicy, tender herbage.

camels that drink, then go back to where they lie down by the water, then go to the water again—إِبِلٌ عَوَاقِبُ
1.2

And عَاقِبٌ also means one who succeeds another in goodness, or in doing good; and so does عَقُوبٌ.

1.3

And a chief, or lord; or one who is below the chief, or lord; or the successor of the chief, or lord.

1.4

See also عَقِبٌ, in two places.

Qur’ānic occurrences مُعَقِّب
13:11
لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ

For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Allah does not change a people's lot unless they change what is in their hearts. But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect.

13:41
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ

See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.

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
[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 لِٱمْرَأَةٍ means One who is the last of the husbands of a woman. (TA.) [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.) And عَاقِبٌ signifies also A successor of another in goodness, or beneficence; and so عَقُوبٌ . (O, K.) 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.) See also عَقِبٌ , in two places.
Nounعَاقِبَةٌ2 senses · 1 main

Core sense — the end, the outcome, the result of a thinggenerated

1

A quasi-maṣdar: see form 1, first quarter.

1.1

See also عَقِبٌ, in four places.

Qur’ānic occurrences عَٰقِبَة 2 shown of 32
37:73
فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُنذَرِينَ

Then see what was the end of those who were admonished (but heeded not),-

65:9
فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَـٰقِبَةُ أَمْرِهَا خُسْرًا

Then did they taste the evil result of their conduct, and the End of their conduct was Perdition.

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
a quasi-inf. n.: see 1, first quarter. See also عَقِبٌ , in four places.
Nounأَعْقَابٌ3 senses · 1 main

Core sense — heels; streaks one behind another; potsherds in a well's casinggenerated

1

Plural of عَقِبٌ [q. v.].

1.1

And hence, streaks one behind another, as streaks of fat so arranged.

1.2

And potsherds put between the bricks in the casing of a well, so that it may become strong; Kr says it has no singular.

IAar: عِقَابٌ, that is, like كِتَابٌ or عُقَابٌ (so written in the O), means potsherds between the rows, or courses, of bricks in the casing of a well. [IAar cites an example, in a verse, in which اعقاب would not be admissible.]

And أَعْقَابُ الطَّىِّ means what surrounds the casing of a well, that is, what is behind it. [See form 4, latter half.]

Show Lane's original text
pl. of عَقِبٌ [q. v.]. (Msb, TA.) And [hence] Streaks, one behind another; as streaks of fat so disposed. (TA.) 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.])
Nounتَعْقِيبَةٌ1 sense

Core sense — a catchword at the bottom of a pagegenerated

1

[A modern word meaning a catchword at the bottom of a page; plural تَعَاقِيبُ.]

Show Lane's original text
[ a modern word signifying A catchword at the bottom of a page: pl. تَعَاقِيبُ .]
Nounمُعْقَبٌ1 sense

Core sense — one whose state is changedgenerated

1

[This appears, from what follows, to be used for مُعْقَبٌ حَالُهُ, that is, one whose state is changed.]

IAar cites as an example of the word: [Every living being] comes to a state different from the one it was in, [by turns, or time after time]

shāhid
كُلُّ حَىٍّ مُعْقَبٌ عُقَبَا
Show Lane's original text
[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, 1 meaning [Every living being] comes to a state different from that in which he was [by turns, or time after time]. (TA.) كُلُّ حَىٍّ مُعْقَبٌ عُقَبَا
Nounمُعْقِبٌ2 senses

Core sense — a star that rises after another stargenerated

1

[The O has مِعْقَبٌ, but I think this a copying error.]

A star that comes after, that is, rises after, another star, and at whose rising the man who rides in his turn after another mounts the beast: a star at whose appearance two people who ride by turns during a journey change places; when one star sets and another rises, the one who was walking mounts the beast. See عَقِيبٌ.

2

See also form 4, latter half, where an example occurs in a verse.

Show Lane's original text
[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 . See also 4, latter half; where an ex. occurs in a verse.
Nounمِعْقَبٌ5 senses · 1 main

Core sense — one brought up to succeed to the Caliphate; a skilful driver; a woman's head-coveringgenerated

1

One who is brought up for the office of Caliph after the acting Imām.

1.1

And a skilful driver.

1.2

And a camel that is ridden by different people in turns.

1.3

And a woman's خِمَار [that is, muffler, or head-covering]; so called because it takes the place of the مُلَآءَة.

1.4

And an ear-drop; the same as قُرْطٌ.

Show Lane's original text
He who is brought up for the office of Khaleefeh after the [actual] Imám [or Khaleefeh]. (O, K.) And A skilful driver. (O, K.) And A camel that is ridden by different persons in turns. (O, * TA.) 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.) And An ear-drop; syn. قُرْطٌ . (O, K.)
Nounمُعَقَّبٌ5 senses · 1 main

Core sense — one turned out of the wine-shop; an arrow returned time after time; a fat slaughtered camelgenerated

1

One who is made to go out, or who goes out, from the wine-seller's shop when a greater man than he comes in.

1.1he came at the end, or close, of the day—جَآءَ مُعَقَّبًا
1.2an arrow that is put back into the رِبَابَة [q. v.] time after time, the prize allotted to it being hoped for—قِدْحٌ مُعَقَّبٌ

[In the game called المَيْسِر.]

1.3a fat slaughtered camel—جَزُورٌ سَحُوفُ المُعَقَّبِ
1.4a sandal having an عَقِب [q. v.]—نَعْلٌ مُعَقَّبَةٌ
Show Lane's original text
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.) جَآءَ مُعَقَّبًا He came at the end, or close, of the day. (TA.) 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.) جَزُورٌ سَحُوفُ المُعَقَّبِ A fat slaughtered camel. (TA.) نَعْلٌ مُعَقَّبَةٌ A sandal having an عَقِب [q. v.]. (O, TA.)
Nounمُعَقِّبٌ10 senses · 2 main

Core sense — coming after another; one who seeks a thing again and againgenerated

1

Coming after, or close after, another thing. See عَقِيبٌ.

1.1

It is said to be used as an adjective describing an angel: one says مَلَكَ مُعَقِّبٌ [meaning an angel that follows another]; and مَلَائِكَةٌ مُعَقِّبَةٌ; and مُعَقِّبَاتٌ is a plural of a plural.

المُعَقِّبَاتُ means the angels of the night and the day, because they succeed one another by turns; the feminine form is used because they do so often, as it is in the words نَسَّابَةٌ and عَلَّامَةٌ, the angels called الحَفَظَةُ [plural of حَافِظٌ, q. v.]: so in the Qur'ān 13:12.

There some of the Arabs of the desert read مَعَاقِيبُ; this [may be an irregular plural of عَقِيبٌ, as مَهَاجِينُ is of هَجِينٌ, or it] is the plural of مُعَقِّبٌ or of مُعَقِّبَةٌ, the ى serving to make up for the dropping of one of the two ق.

Qur’ān 13:11 approximate — somewhere between 13:1 and 13:16 Lane cites “Kur xiii. 12”
Qur’ān 13:11 the verse Lane’s citation points to, and it uses this root
لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ

For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Allah does not change a people's lot unless they change what is in their hearts. But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2

المُعَقِّبَاتُ also means the she-camels that stand behind those pressing towards the watering-trough, or tank, so that when one she-camel goes away another comes in her place.

1.3

And the ejaculations of سُبْحَانَ ٱللّٰهِ that follow one another, repeated at the end of the ordinary prayer, thirty-three in number, followed by اَلْحَمْدُ لِلّٰهِ thirty-three times and اَللّٰهُ أَكْبَرْ thirty-four times.

1.4

And مُعَقِّبٌ also means one who makes raiding expeditions again and again; and one who journeys repeatedly and does not stay with his family after coming back.

1.5

And one who seeks after a thing again and again, striving; one who follows up something that is his due, demanding its restitution; or one who follows close after a man for something that is his due; one who seeks to recover his right; and one who, stripped of all his property in a hostile attack, attacks the man he suffered from and tries to get his property back.

Lebeed says, describing a wild he-ass and his female: [Until he went along in the midday heat] and drove her on like the pursuit of a wronged man who makes repeated efforts to get what is due to him

shāhid
حَتَّى تَهَجَّرَ بِالرَّوَاحِ وَهَاجَهَاطَلَبَ المُعَقِّبِ حَقَّهُ المُظْلُومُ

. In the O the word فِى الرَّوَاحِ stands instead; بالرواح, or فى الرواح, is redundant.

المظلوم is an adjective qualifying المعقّب, and is in the nominative in agreement with the meaning, because it is placed after its proper position; and المعقّب is literally in the genitive, but in meaning is an agent.

Or, according to some, المعقّب here means the debtor who puts off paying his debt, so that المظلوم is the agent and المعقّب the object; or, as some say, المعقّب means the man who demands payment of a debt and repeats his demand for it.

1.6

Also anyone returning, apparently to the doing of a thing.

1.7

See also مَعَاقِبٌ.

1.8there is no repeller of His decree—لَا مُعَقِّبَ لِحُكْمِهِ

In the Qur'ān 13:41.

2

Also a man who goes down into a well to raise a stone of the kind called عُقَاب. [See also the verb.]

Qur’ānic occurrences مُعَقِّب
13:41
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ

See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.

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
Coming after, or near after, another thing. (O.) See عَقِيبٌ . 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.) 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.) And The ejaculations of سُبْحَانَ ٱللّٰهِ , 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.) 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.) 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, 1 (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.) حَتَّى تَهَجَّرَ بِالرَّوَاحِ وَهَاجَهَا | طَلَبَ المُعَقِّبِ حَقَّهُ المُظْلُومُ Also Any one returning [app. to the doing of a thing]. (O.) See also مَعَاقِبٌ . لَا مُعَقِّبَ لِحُكْمِهِ , in the Kur [xiii. 41], means There is no repeller of his decree. (TA.) Also A man who descends into a well to raise a stone of the kind called عُقَاب . (TA.) [See also the verb.]
Nounمِعْقَابٌ2 senses

Core sense — a woman who usually bears a boy after a girlgenerated

1

A woman who usually gives birth to a male after a female.

2

And a chamber in which raisins are put.

Show Lane's original text
A woman who usually brings forth a male after a female. (S, O, K.) And A chamber ( بَيْت ) in which raisins are put. (K.)
Nounمُعَاقِبٌ4 senses · 1 main

Core sense — doing a thing by turns; an avenger of bloodgenerated

1

See عُقِيبٌ, with which it is the same in meaning.

1.1

[Hence] إِبِلٌ مُعَاقِبَةٌ means camels that eat one time, or turn, of the [plants called] حَمْض and another of the [kind called] خُلَّة.

1.2

And نَخْلَةٌ مُعَاقِبَةٌ means a palm-tree that bears fruit one year and fails to do so another.

1.3

And مُعَاقِبٌ also means an avenger of blood.

A poet cited by IAar says: [And we slew, in El-Maḥārik, apparently the name of a place, a horseman,] taking our blood-revenge quickly, in the time that passes between a sneeze and the prayer for the sneezer; the memory of the avenger of blood shall not die

shāhid
وَنَحْنُ قَتَلْنَا بِالمَحَارِقِ فَارِسًاجَزَآءَ العُطَاسِ لَا يَمُوتُ المُعَاقِبُ

[It is also said there that العقب (apparently a copying error for المُعَقِّبُ, as may be guessed from the fact that the م after the article is often written indistinctly, and inferred on other grounds) means the same as المُعَاقِبُ, as explained here.]

Show Lane's original text
: see عُقِيبٌ , with which it is syn. [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.) And نَخْلَةٌ مُعَاقِبَةٌ A palm-tree that bears fruit one year, and fails to do so another. (TA.) And مُعَاقِبٌ also signifies A revenger of blood: a poet, cited by IAar, says, 1 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.]) وَنَحْنُ قَتَلْنَا بِالمَحَارِقِ فَارِسًا | جَزَآءَ العُطَاسِ لَا يَمُوتُ المُعَاقِبُ
Nounمُعْتَقَبٌ2 senses

Core sense — what one takes after the main part of a mealgenerated

1

See form 8.

2

And see also form 5, last sentence.

Show Lane's original text
: see 8: and see also 5, last sentence.
Nounمُعْتَقِبٌ1 sense

Core sense — one who takes a thing after anothergenerated

1

See عَقِيبٌ.

Show Lane's original text
: see عَقِيبٌ .
Nounمُتَعَقَّبٌ1 sense

Core sense — a ground for doubting or questioning somethinggenerated

1

See form 5, former half, in two places.

Show Lane's original text
: see 5, former half, in two places.
Nounيَعْقُوبٌ3 senses · 1 main

Core sense — the partridge, or its male; the male sand-grouse; horsesgenerated

1as though you were the males of partridges—كَأَنَّكُمْ يَعَاقِيبُ الحَجَلِ

Fully declinable, because it is an Arabic word, unaltered, and, though it has an augmentative letter at the beginning, is not of the measure of a verb; whereas يعقوب, as a proper name of foreign origin, is not fully declinable.

The حَجَل [or partridge]; or the male of the حَجَل, or of the قَبْج. But ISd says: I do not know whether Lh means by this the حَجَل, the قَطَا, or the كَرَوَان; nor do I know that the قَبْح is the same as the حَجَل. Also the male of the قَطَا [or sand-grouse]. Plural يَعَاقِيبُ.

From a tradition, referring to your haste and your flying into destruction: for when they see the female in the fowler's hands they throw themselves at him, so as to fall into his hand. So Z, in the article ركب.

1.1like the running of the horses, or of the swift horses—رَكْضَ اليَعَاقِيبِ

According to some, the plural also means horses, so called as being likened to the يعاقيب of the حَجَل because of their swiftness: so in this phrase, in a verse of Selāmeh Ibn-Jendel. But others say that the meaning here is the males of the حَجَل.

It is said in the L that فَرَسٌ يَعْقُوبٌ means a horse that has a run after another run.

1.2

J cites in the S the words of a poet: [High, so that the يعقوب falls short of reaching it]

shāhid
عَالٍ يُقَصِّرُ دُونَهُ اليَعْقُوبُ

, as an example of the 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], 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 El-Farezdak describes يَعَاقِيب as gathering with vultures over the slain.

Show Lane's original text
, 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 .) 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.) J has cited [in the S] the words of a poet, 1 [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.) عَالٍ يُقَصِّرُ دُونَهُ اليَعْقُوبُ
Nounاليَعْقُوبِيَّةُ2 senses · 1 main

Core sense — a sect, the followers of Yaakoobgenerated

1

[A collective noun; ism waḥda يَعْقُوبِىٌّ.] The name of a sect of the خَوَارِج, the followers of Yaakoob Ibn-ʿAlee El-Koofee.

1.1

And a sect of the Christians, the followers of Yaakoob El-Barādiʿee [Jacobus Baradaeus], who assert the unity of the divine and human natures, and who are the most unbelieving and stubborn of the Christians: so says El-Makreezee, in one of his tracts.

Show Lane's original text
[a coll. gen. n., n. un. يَعْقُوبِىٌّ ,] the name of A sect of the خَوَارِج , followers of Yaakoob Ibn-'Alee El-Koofee. (TA.) 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.)