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عقل

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Form 1عَقڤلَ18 senses · 4 main
muḍāriʿـِيَفْعِلُ·ـُيَفْعُلُ·ـَيَفْعَلُmaṣdarعَقْلٌ عِقَالٌ عُقُولٌ عَقَلٌ

Core sense — he withheld him; he bound the camel's fore shank; he understood, he was intelligentgenerated

1.1withholding, or restraining—عَقْلٌ

[This seems to be the primary meaning, or it may come from what follows.]

The maṣdar; the same as مَنْعٌ.

1.1.1he bound the camel with the rope called عِقَال—عَقَلَ البَعِيرَ

. That is, he bound the camel's fore shank to his arm: he folded the fore shank and the arm together and bound them both in the middle of the arm with the rope called عِقَال.

he bound the camel in the same way—اعتقلهُ
the same—عقّلهُ
I bound the camels in the way explained above—عَقَّلْتُ الإِبِلَ

From العِقَالُ, maṣdar تَعْقِيلٌ; the verb has teshdeed because it is applied to a number of objects.

Sometimes the hocks were bound with the عِقَال.

The she-camel, too, was bound with the عِقَال when she was covered.

1.1.2figurative · مجاز — inferredhaving sexual intercourse with a woman—العَقْلُ

Used metonymically in this sense, equivalent to الجِمَاعُ.

1.1.3I paid the bloodwit to the heir, or next of kin, of the slain person—عَقَلْتُ القَتِيلَ

The camels that made up the bloodwit used to be bound with the عِقَال in the yard of the abode of the heir, or next of kin, of the slain person; and through frequent use the phrase came to be used also when the bloodwit was paid in dirhems or dinars. [See a verse cited in the first paragraph of art. عيف.]

the same—المَقْتُولَ

The muḍāriʿ and the maṣdar are as above.

I paid for him, in his stead, the bloodwit that he owed—عَقَلْتُ عَنْهُ
I gave up retaliation for the blood of such a one in return for the bloodwit—عَقَلْتُ لَهُ دَمَ فُلَانٍ
those liable for a bloodwit shall not pay it for an intentional act of slaying, nor for the slaying of a slave—لَا تَعْقِلُ العَاقِلَةُ عَمْدًا وَلَا عَبْدًا

In a saying of Esh-Shaabee — or a tradition of his; the like also occurs in a tradition related on the authority of I'Ab.

According to Aboo-Haneefeh it applies to the case of a slave's committing a crime against a free person; but according to Ibn-Abee-Leylà it applies to the case of a free person's committing a crime against a slave, for if the meaning were as Aboo-Haneefeh says the phrase would be لَا تَعْقِلُ العَاقِلَةُ عَنْ عَبْدٍ, and As pronounced this to be correct.

Akmal-ed-Deen, however, in the Exposition of the Hidáyeh, says that عَقَلْتُهُ is used in the sense of عَقَلْتُ عَنْهُ, and that the context of the tradition indicates this meaning, which MF also defends. [See also the saying لَا أَعْقِلُ الكَلْبَ الهَرَّارَ in art. هر.]

1.1.4he set him up on one of his legs—عَقَلَهُ

Maṣdar as above; said apparently of a man; apparently from عَقَلَ البَعِيرَ.

the same—عَكَلَهُ

Every عَقْل is a raising.

1.1.5he withheld him, or restrained him, from what he wanted—عقّلهُ
the same—تعقّلهُ

This agrees with the explanation of the maṣdar in the first sentence of this article. [See also the first paragraph of art. عجس.]

the same—اعتقلهُ

The construction is with عَنْ حَاجَتِهِ: from the object of his want.

1.1.6the medicine bound, or confined, his belly—عَقَلَ الدَّوَآءُ بَطْنَهُ

Muḍāriʿ عَقِلَ and عَقُلَ; the same as أَمْسَكَهُ, according to some particularly after looseness.

the same—اعتقل بَطْنَهُ
it binds the bowels, it is astringent—يَعْقِلُ الطَّبْعَ

Said of a medicine; mentioned in art. حمض and elsewhere.

the belly, or bowels, became bound, or confined—عقل البَطْنُ

Apparently عُقِلَ; the same as اِسْتَمْسَكَ.

1.1.7he collected, or exacted, the poor-rates of the people, or party—عَقَلَ عَلَى القَوْمِ

. [Apparently from عَقَلَ البَعِيرَ, as though he bound with the rope called عِقَال the camels that he collected.] On the authority of IKtt.

Collect from them two years' poor-rate; then divide one year's poor-rate among them, and bring me the other—اِعْقِلْ عَلَيْهِمْ عِقَالَيْنِ فَٱقْسِمْ فِيهِمْ عِقَالًا وَٱءْتِنِى بِٱلآخَرِ

'Omar, when he had put off collecting the poor-rate in the year of drought called عَامُ الرَّمَادَةِ, sent Ibn-Abee-Dhubáb and said this.

he collects, or exacts, the poor-rate—يَعْقِلُ الصَّدَقَةَ

Said of the collector of the poor-rate.

1.1.8he threw such a one down by twisting his leg round the other's leg—عَقَلَ فُلَانًا

Said in wrestling.

the same—اعتقلهُ
he wrestled with him and twisted his leg round the other's leg—صَارَعَهُ فَٱعْتَقَلَهُ الشَّغْزَبِيَّةَ
such a one has a way of twisting his leg round another's, by which he wrestles with men—عُقْلَةٌ لِفُلَانٍ بِهَا النَّاسَ يَعْتَقِلُ

Said of a wrestler.

the same—يَعْقِلُ بِهَا النَّاسَ
1.1.9she combed her hair—عَقَلَتْ شَعَرَهَا

. Said of a woman; or she combed it in a certain manner.

the same—عَقَّلَتْهُ
1.2he was, or became, intelligent—عَقَلَ

maṣdar عَقْلٌ and مَعْقُولٌ; but according to Sb the latter is an adjective, [or an ism mafʿūl,] for he used to say that no maṣdar has the measure مَفْعُولٌ.

That is, عَاقِل, intelligent and the like; and so تعقّل, as though he were withheld, or restrained, from doing what is not suitable: see عَقْلٌ below.

he was, or became, intelligent—عقّل

Maṣdar تَعْقِيلٌ; the same, or he possessed much intelligence, since the teshdeed denotes muchness.

he became intelligent—عَقِلَ

a dialectal variant of عَقَلَ, meaning he became عَاقِل.

1.2.1he understood, or knew, the thing—عَقَلَ الشَّىْءَ

the same as فَهِمَهُ, or as تَدَبَّرَهُ [apparently meaning he looked into, considered, examined, or studied the thing repeatedly until he knew it].

the same—عَقِلَ

a dialectal variant. See also Form 5.

1.2.2figurative · مجازput doubt aside—مَا أَعْقِلُهُ عَنْكَ شَيْئًا

In the CK and in my manuscript copy of the K, اَعْقَلَهُ. The meaning is دَعْ عَنْكَ الشَّكَّ. It is said to be mentioned by Sb, as though the speaker said مَا أَعْلِمُ شَيْئًا مِمَّا تَقُولُ فَدَعْ عَنْكَ الشَّكَّ [I know nothing of what you say, so put doubt aside]; and to be like the phrases خُذْ عَنْكَ and سِرْ عَنْكَ.

Bekr El-Mázinee says: I asked AZ and As and Aboo-Málik and Akh about this phrase, and they all said, We do not know what it is. But it is a mistake, for مَا أَغْفَلَهُ, and so it is mentioned by Sb and others, with غ and ف.

a palm-tree that will not receive fecundation—نَخْلَةٌ لَا تَعْقِلُ الإِبَارَ

A figurative phrase, perhaps from عَقَلَ, meaning he understood a thing.

1.2.3

عَاقَلْتُهُ فَعَقْلْتُهُ: see Form 3.

1.2.4he made himself inaccessible in a high mountain—عَقَلَ

Said of a mountain-goat. Or, said of a gazelle, he ascended a mountain. Left unexplained in the O.

According to Az, العُقُولُ means protecting oneself in a mountain.

he went to him, or it, for refuge, protection, or shelter—عَقَلَ إِلَيْهِ

.

1.2.5the shade declined and shrank at midday—عَقَلَ الظِّلُّ

The sun became high and the shade almost disappeared.

[and probably عُقُولٌ as well].

1.3he pastured on the plant called عَاقُول—عَقَلَ

Said of a camel.

1.4he had a twisting in the hind leg, and much width between the hind legs—عَقِلَ

Said of a camel.

Or he had an excessive spreading of the hind legs, so that the hocks knocked together; or a knocking together of the knees. [See also رَوَحَ.]

Qur’ānic occurrences Form 1 5 shown of 49
12:2
إِنَّآ أَنزَلْنَـٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.

29:35
وَلَقَد تَّرَكْنَا مِنْهَآ ءَايَةًۢ بَيِّنَةً لِّقَوْمٍ يَعْقِلُونَ

And We have left thereof an evident Sign, for any people who (care to) understand.

36:68
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ

If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?

37:138
وَبِٱلَّيْلِ ۗ أَفَلَا تَعْقِلُونَ

And by night: will ye not understand?

43:3
إِنَّا جَعَلْنَـٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom).

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
[The inf. n.] عَقْلٌ signifies The act of withholding, or restraining; syn. مَنْعٌ . (TA.) [This is app. the primary signification, or it may be from what next follows.] عَقَلَ البَعِيرَ , (S, Mgh, O, Msb, K,) aor. عَقِلَ , (S, O, Msb,) inf. n. عَقْلٌ , (S, Mgh, O, Msb,) He bound the camel with the [rope called] عِقَال ; (Mgh;) meaning he bound the camel's fore shank to his arm; (K;) i. e. he folded together the camel's fore shank and his arm and bound them both in the middle of the arm with the rope called عِقَال ; (S, O, Msb;) and اعتقلهُ signifies the same; as also عقّلهُ ; (K;) or you say, عَقَّلْتُ الإِبِلَ , from العِقَالُ , (S, O,) inf. n. تَعْقِيلٌ , (O,) [i. e. I bound the camels in the manner expl. above,] this verb being with tesh-deed because of its application to a number of objects: (S, O:) and sometimes the hocks were bound with the عِقَال . (TA.) The she-camel, also, was bound with the عِقَال on the occasion of her being covered: and hence العَقْلُ is metonymically used as meaning الجِمَاعُ [i. e. The act of compressing a woman]. (TA.) عَقَلْتُ القَتِيلَ , (S, Mgh, Msb, K, *) or المَقْتُولَ , (S, O,) aor. as above, (TA,) and so the inf. n., (Msb, TA,) means I gave, or paid, the bloodwit to the heir, or next of kin, of the slain person: (S, Mgh, O, Msb, K: *) for the camels [that constituted the bloodwit] used to be bound with the عِقَال in the yard of the abode of the heir, or next of kin, of the slain person; and in consequence of frequency of usage, the phrase became employed to mean thus when the bloodwit was given in dirhems or deenárs. (As, S, O, Msb. * [See a verse cited in the first paragraph of art. عيف .]) And [hence] one says also, عَقَلْتُ عَنْهُ , (inf. n. as above, TA,) meaning I paid for him, (the slayer, Mgh,) i. e., in his stead, (S, Mgh, O, Msb, K, *) the bloodwit that was obligatory upon him, (S, Mgh, O, K, *) or what was obligatory upon him of the bloodwit. (Msb.) And عَقَلْتُ لَهُ دَمَ فُلَانٍ I relinquished in his favour retaliation of the blood of such a one for the bloodwit. (S, O, Msb, K. *) لَا تَعْقِلُ العَاقِلَةُ عَمْدًا وَلَا عَبْدًا , (S, Mgh, O, Msb, K,) in a trad. (S, O, Msb) of Esh-Shaabee, (O,) or a saying of Esh-Shaabee, (Mgh, * K,) not a trad., (K,) but the like occurs in a trad. related on the authority of I'Ab, (TA,) [meaning, accord. to an expl. of the verb when trans. without a particle, mentioned above, Those who are responsible for the payment of a bloodwit in certain cases shall not pay it for an intentional act of slaying or the like, nor for the slaying or the like of a slave,] applies, accord. to Aboo-Haneefeh, to the case of a slave's committing a crime against a free person: (S, O, Msb, K: [and thus as expl. in the Mgh:]) but, (S, O, Msb, K,) accord. to Ibn-Abee-Leylà, (S, O, Msb,) it applies to the case of a free person's committing a crime against a slave; for if the meaning were as Aboo-Haneefeh says, the phrase would be لَا تَعْقِلُ العَاقِلَةُ عَنْ عَبْدٍ ; (S, O, Msb, K;) and As pronounced this to be correct: (S, O, Msb: *) Akmal-ed-Deen, however, in the Exposition of the Hidáyeh, says that عَقَلْتُهُ is used in the sense of عَقَلْتُ عَنْهُ , and that the context of the trad. indicates this meaning, which MF also defends. (TA.) [See also the saying لَا أَعْقِلُ الكَلْبَ الهَرَّارَ in art. هر .] عَقَلَهُ , inf. n. as above, also means He set him up [app. a man] on one of his legs; [app. from عَقَلَ البَعِيرَ ;] as also عَكَلَهُ : and every عَقْل is a raising. (TA.) Also, [agreeably with the explanation of the inf. n. in the first sentence of this art.,] and عقّلهُ , and تعقّلهُ , (TA, [see also the first paragraph of art. عجس ,]) and اعتقلهُ , (Msb, TA,) He withheld him, or restrained him, (Msb, TA,) عَنْ حَاجَتِهِ from the object of his want. (TA.) And [hence,] عَقَلَ الدَّوَآءُ بَطْنَهُ , (S, O, Msb, K,) aor. عَقِلَ (S, K) and عَقُلَ , (K,) inf. n. عَقْلٌ , (TA,) The medicine bound, or confined, his belly [or bowels]; syn. أَمْسَكَهُ : (S, O, Msb, K:) accord. to some, particularly after looseness: and اعتقل بَطْنَهُ signifies the same. (TA.) And يَعْقِلُ الطَّبْعَ is said of a medicine [as meaning, in like manner, It binds the bowels; is astringent]. (TA in art. حمض ; &c.) And عقل البَطْنُ [app. عُقِلَ ] The belly [or bowels] became bound, or confined; syn. اِسْتَمْسَكَ . (TA.) عَقَلَ عَلَى القَوْمِ , [aor. عَقِلَ ,] inf. n. عِقَالٌ , means He collected, or exacted, the poor-rates of the people, or party; [app. from عَقَلَ البَعِيرَ ; as though he bound with the rope called عِقَال the camels that he collected;] on the authority of IKtt. (TA.) 'Omar, when he had deferred [collecting] the poor-rate in the year [of drought called] عَامُ الرَّمَادَةِ , sent Ibn-AbeeDhubáb, and said, اِعْقِلْ عَلَيْهِمْ عِقَالَيْنِ فَٱقْسِمْ فِيهِمْ عِقَالًا وَٱءْتِنِى بِٱلآخَرِ [Collect thou from them two years' poor-rate; then divide among them one year's poor-rate, and bring to me the other]. (O.) One says of the collector of the poor-rate, يَعْقِلُ الصَّدَقَةَ [He collects, or exacts, the poor-rate]. (S, O.) عَقَلَ فُلَانًا and اعتقلهُ signify He threw down such a one [in wrestling] by twisting his leg upon the latter's leg: (K, * TA:) [or] you say, صَارَعَهُ فَٱعْتَقَلَهُ الشَّغْزَبِيَّةَ He wrestled with him and twisted his leg upon the leg of the latter: (S, O:) and one says of a wrestler, عُقْلَةٌ لِفُلَانٍ بِهَا النَّاسَ يَعْتَقِلُ , (S, O,) or يَعْقِلُ بِهَا النَّاسَ , i. e. [Such a one has] a [mode of] twisting his leg with another's [whereby he wrestles with men]. (TA.) عَقَلَتْ شَعَرَهَا , (inf. n. عَقْلٌ , TA,) said of a woman, She combed her hair: (S, O:) or combed it in a certain manner; as also عَقَّلَتْهُ . (TA.) عَقَلَ , aor. عَقِلَ , inf. n. عَقْلٌ and مَعْقُولٌ , (S, O, K,) or the latter, accord. to Sb, is an epithet, [or a pass. part. n.,] for he used to say that no inf. n. has the measure مَفْعُولٌ , (S, O,) He was, or became, عَاقِل [i. e. intelligent, &c.; and so تعقّل ; as though he were withheld, or restrained, from doing that which is not suitable, or befitting: see عَقْلٌ below]: and عقّل , (K, TA,) inf. n. تَعْقِيلٌ , (TA,) signifies the same, (K,) or [he possessed much intelligence, for] it is with teshdeed to denote muchness: (TA:) and عَقِلَ , aor. عَقَلَ , is a dial. var. of عَقَلَ , aor. عَقِلَ , signifying he became عَاقِل . (IKtt, TA.) And عَقَلَ الشَّىْءَ , (Msb, K, TA,) aor. عَقِلَ , inf. n. عَقْلٌ , (Msb, TA,) He understood, or knew, the thing; syn. فَهِمَهُ : (K, TA:) or i. q. تَدَبَّرَهُ [app. as meaning he looked into, considered, examined, or studied, the thing repeatedly, until he knew it]; and عَقِلَ , aor. عَقَلَ , is a dial. var. thereof. (Msb.) See also 5. مَا أَعْقِلُهُ عَنْكَ شَيْئًا , (S, and so in the K accord. to my copy of the TA, but in the CK and in my MS. copy of the K اَعْقَلَهُ ,) meaning دَعْ عَنْكَ الشَّكَّ [Dismiss from thee doubt], is [said to be] mentioned by Sb; as though the speaker said, مَا أَعْلِمُ شَيْئًا مِمَّا تَقُولُ فَدَعْ عَنْكَ الشَّكَّ [I know not aught of what thou sayest, so dismiss from thee doubt]; and [to be] like the phrases خُذْ عَنْكَ and سِرْ عَنْكَ : Bekr El-Mázinee says, “ I asked AZ and As and Aboo-Málik and Akh respecting this phrase, and they all said, 'We know not what it is: ' ” (so in the S:) [but] it is a mistake, for مَا أَغْفَلَهُ ; (K, TA;) and thus it is mentioned by Sb and others, with غ and ف . (TA.) نَخْلَةٌ لَا تَعْقِلُ الإِبَارَ A palm-tree that will not receive fecundation is a tropical phrase [perhaps from عَقَلَ meaning “ he understood ” a thing]. (A, TA.) عَاقَلْتُهُ فَعَقْلْتُهُ : see 3. عَقَلَ , aor. عَقِلَ , inf. n. عُقُولٌ (S, O, K) and عَقْلٌ , (K,) He (a mountain-goat, S, O) became, or made himself, inaccessible in a high mountain: (S: in the O unexplained:) or he [a gazelle) ascended [a mountain]. (K.) Accord. to Az, العُقُولُ signifies The protecting oneself in a mountain. (TA.) And one says, عَقَلَ إِلَيْهِ , aor. عَقِلَ , inf. n. عَقْلٌ and عُقُولٌ , He betook himself to him, or it, for refuge, protection, covert, or lodging. (K.) عَقَلَ الظِّلُّ , (S, O, K,) aor. عَقِلَ , (K,) inf. n. عَقْلٌ (K) [and probably عُقُولٌ also], The shade declined, and contracted, or shrank, at midday; (S, O;) the sun became high, and the shade almost disappeared. (S, O, K.) عَقَلَ , (O, K,) aor. عَقِلَ , (K,) inf. n. عَقْلٌ , (TA,) said of a camel, He pastured upon the plant called عَاقُول . (O, K.) عَقِلَ , aor. عَقَلَ , (K,) inf. n. عَقَلٌ , (S, O, K,) He (a camel) had a twisting in the hind leg, (S, O, K,) and much width [between the hind legs]: (S, O:) or had an excessive wideness, or spreading, of the hind legs, so that the hocks knocked together: (ISk, S, O:) or had a knocking together of the knees. (K.) [See also رَوَحَ .]
Form 2عَقَّلَ3 senses
maṣdarتَعْقِيلٌ

Core sense — he made him intelligent; he bound the camels; it put forth sour unripe grapesgenerated

2.1

See Form 1, in four places.

2.2he, or it, made him intelligent—عقّلهُ

that is, rendered him عَاقِل, intelligent and the like.

2.3it put forth its عُقَّيْلَى, its grapes in their first, sour state—عقّل

Said of a grape-vine; maṣdar as above.

Show Lane's original text
see 1, in four places. عقّلهُ , inf. n. تَعْقِيلٌ , also signifies He, or it, rendered him عَاقِل [i. e. intelligent, &c.]. (O, K.) And عقّل said of a grape-vine, (O, K,) inf. n. as above, (TA,) It put forth its عُقَّيْلَى , or grapes in their first, sour, state. (O, K.)
Form 3المَرْأَةُ تُعَاقِلُ الرَّجُلَ إِلَى ثُلُثِ دِيَتِهَا2 senses
maṣdarعَقْلٌ

Core sense — she is on a par with him in bloodwit; I surpassed him in intelligencegenerated

3.1

The woman is on a par with the man up to the third part of her bloodwit; she receives as the man receives up to that point.

For instance, his مُوضِحَة [a wound of the head for which the mulct is five camels] and her مُوضِحَة are equal; but when the portion reaches a third of the bloodwit, her share of the bloodwit is half that of the man.

So for one of her fingers ten camels are due to her, as for the finger of the man; for two of her fingers, twenty camels; for three, thirty; but for four, only twenty, because they exceed the third, so the portion is reduced to half of what is due to the man. So according to Ibn-El-Museiyab; but Esh-Sháfi'ee and the people of El-Koofeh assign five camels for the finger of the woman and ten for two of her fingers, and do not regard the third part.

3.2I contended with him for superiority in intelligence, and I surpassed him in it—عَاقَلْتُهُ فَعَقَلْتُهُ

Maṣdar of the first verb مُعَاقَلَةٌ; muḍāriʿ of the second عَقُلَ. The contest is in عَقْل, intelligence.

Show Lane's original text
(S, Mgh, O, K) means The woman is on a par with the man to the third part of her bloodwit; (S, Mgh, O;) she receives like as the man receives [up to that point]: (Mgh:) i. e., [for instance,] his مُوضِحَة [or wound of the head for which the mulct is five camels] and her مُوضِحَة are equal; (K;) but when the portion reaches to the third of the bloodwit, her [portion of the] bloodwit is the half of that of the man: (S, O, K:) thus, for one of her fingers, ten camels are due to her, as in the case of the finger of the man; for two of her fingers, twenty camels; and for three of her fingers, thirty; but for four of her fingers, only twenty, because they exceed the third, therefore the portion is reduced to the half of what is due to the man: so accord. to Ibn-El-Museiyab: but Esh-Sháfi'ee and the people of El-Koofeh assign for the finger of the woman five camels, and for two of her fingers ten; and regard not the third part. (TA.) عَاقَلْتُهُ فَعَقَلْتُهُ , (S, O, K, *) inf. n. of the former مُعَاقَلَةٌ , (TA,) and aor. of the latter عَقُلَ , (S, O, K,) and inf. n. عَقْلٌ , (TA,) means I vied, or contended, with him for superiority in عَقْل [or intelligence], (O, TA,) and I surpassed him therein. (S, O, K, * TA.)
Form 4اعقل4 senses · 2 main

Core sense — he found him intelligent; he owed a year's poor-rategenerated

4.1

Said of a man: he owed what is called عِقَال, a year's poor-rate.

4.1.1the people, or party, came to find the shade declined and shrunk with them at midday—اعقل القَوْمُ
4.2he found him to be intelligent—اعقلهُ

That is, عَاقِل; similar to أَحْمَدَهُ and أَبْخَلَهُ.

4.2.1

See also Form 1, last quarter.

Show Lane's original text
He (a man) owed what is termed عِقَال , (O, K, TA,) i. e. a year's poor-rate. (TA.) اعقل القَوْمُ The people, or party, became in the condition of finding the shade to have declined, and contracted, or shrunk, with them, at midday. (S, O.) اعقلهُ He found him to be عَاقِل [i. e. intelligent, &c.]: (K:) it is similar to أَحْمَدَهُ and أَبْخَلَهُ . (TA.) See also 1, last quarter.
Form 5تعقّلهُ8 senses · 3 main
maṣdarعَقْلٌ

Core sense — he conceived it in his mind; he tried to acquire intelligence; he recovered his intellectgenerated

5.1

See Form 1, near the middle.

5.1.1

See also Form 8, in four places.

5.1.2put your two hands together for me, with the fingers interlocked—تَعَقَّلْ لِى بِكَفَّيْكَ حَتَّى أَرْكَبَ بَعِيرِى

A saying heard by Az from an Arab of the desert. The rest of the meaning: so that I may put my foot upon them, that is, upon your hands, and mount my camel; for the camel was standing, and was laden, and if he had made it lie down it would not have risen with him and his load.

5.2he conceived it in his mind, abstractedly or otherwise—عَقَلَهُ

This use belongs to philosophical works; the Form 5 verb is so used, and sometimes this verb also.

this is a thing that cannot be conceived—هٰذَا شَىْءٌ لَا يُتَعَقَّلُ
5.3

تعقّل used as an intransitive verb: see Form 1, latter half.

5.3.1

Hence, he recovered his intellect, or understanding.

5.3.2

He affected, or tried to acquire, عَقْل, intelligence and the like — as one says تَحَلَّمَ and تَكَيَّسَ.

See also Form 6.

5.3.3

Said of an animal of the chase: it stuck fast and was caught in a net or the like. This is a coined word, not heard from the Arabs of pure speech.

Show Lane's original text
: see 1, near the middle: and see 8, in four places. تَعَقَّلْ لِى بِكَفَّيْكَ حَتَّى أَرْكَبَ بَعِيرِى , (O, K, *) a saying heard by Az from an Arab of the desert, (O,) means Put thy two hands together for me, and intersert thy fingers together, in order that I may put my foot upon them, i. e. upon thy hands, and mount my camel; for the camel was standing; (O, K; *) and was laden; and if he had made him to lie down, would not rise with him and his load. (O.) [It is used in philosophical works as meaning He conceived it in his mind, abstractedly, and otherwise; and so, sometimes, عَقَلَهُ , aor. عَقِلَ , inf. n. عَقْلٌ . Hence one says, هٰذَا شَىْءٌ لَا يُتَعَقَّلُ This is a thing that is not conceivable.] تعقّل as intrans.: see 1, latter half. [Hence, He recovered his intellect, or understanding. And] He affected, or endeavoured to acquire, عَقْل [i. e. intelligence, &c.]: like as one says تَحَلَّمَ and تَكَيَّسَ . (S, O.) [See also 6.] Said of an animal of the chase, as meaning It stuck fast, and became caught, in a net or the like, it is a coined word, not heard [from the Arabs of chaste speech]. (Mgh.)
Form 6تعاقلوا دَمُ فُلَانٍ2 senses

Core sense — they paid the bloodwit among themselves jointly; he made a show of intelligencegenerated

6.1we will not pay among ourselves the mulcts for slight wounds of the head—إِنَّا لَا نَتَعَاقَلُ المَصْعَ

They paid among themselves, or jointly, the mulct for the blood of such a one.

From a tradition. Literally, the stroke with a sword; but we will oblige the one who commits the offence to pay the mulct for it. That is, the people of the towns or villages shall not pay the mulcts for the people of the desert, nor the people of the desert for the people of the towns or villages, in a case like that of the wound termed مُوضِحَة.

they shall take and give among themselves their former bloodwits—يَتَعَاقَلُونَ بَيْنَهُمْ مَعَاقِلَهُمُ الأُولَى

From another tradition: they shall be as they were in respect of the taking and giving of bloodwits.

the people are keeping to the usage by which they used to pay and receive bloodwits among themselves—القَوْمُ عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ
6.2he made a show of possessing intelligence without having it—تعاقل

That is, of عَقْل, intelligence and the like. See also Form 5.

Show Lane's original text
They paid among themselves, or conjointly, the mulct for the blood of such a one. (K.) It is said in a trad., إِنَّا لَا نَتَعَاقَلُ المَصْعَ Verily we will not pay among ourselves, or conjointly, the mulcts for slight wounds of the head, [lit. the stroke with a sword,] but will oblige him who commits the offence to pay the mulct for it: i. e. the people of the towns or villages shall not pay the mulcts for the people of the desert; nor the people of the desert, for the people of the towns or villages; in the like of the case of the [wound termed] مُوضِحَة . (TA.) And in another it is said, يَتَعَاقَلُونَ بَيْنَهُمْ مَعَاقِلَهُمُ الأُولَى [They shall take and give among themselves, or conjointly, their former bloodwits]: i. e. they shall be as they were in respect of the taking and giving of bloodwits. (TA.) And one says, القَوْمُ عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ [The people, or party, are acting in conformity with that usage in accordance with which they used to pay and receive among themselves bloodwits]. (S, O.) تعاقل also signifies He affected, or made a show of possessing, عَقْل [i. e. intelligence, &c.], without having it. (S, O.) [See also 5.]
Form 8إِعْتَقَلَ7 senses · 2 main

Core sense — he was withheld, confined; he folded his leg upon the saddle; he took the bloodwitgenerated

8.1

See Form 1, former half, in three places.

8.1.1he was withheld, restrained, or confined—اُعْتُقِلَ

Said of a man.

8.1.2his tongue was held back from speaking; he was unable to speak—اُعْتُقِلَ لِسَانُهُ
the same—اِعْتَقَلَ
8.1.3he put the hind legs of the ewe, or she-goat, between his shank and his thigh, and milked her—اعتقل الشَّاةَ
he put his spear between his shank and his stirrup—اعتقل رُمْحَهُ
he folded his leg and put it upon the مَوْرِك—اعتقل الرَّحْلَ

Said of a man riding upon a camel. In the K, الوَرِك is wrongly put for المَوْرِك; the مَوْرِك is in front of the وَاسِطَة [the upright piece of wood in the fore part] of the camel's saddle; so says AO, in art. ورك.

the same—تعقّلهُ
the same—اعتقل الرِّجْلَ
the same—تعقّلها

Or, said of a man riding: he put his spear beneath his thigh and dragged the end of it along the ground behind him.

According to one relation of a verse of Dhu-r-Rummeh.

the same—اعتقل قَادِمَةَ رَحْلِهِ
the same—تعقّلها
he folded his leg upon the fore part of the سرج, the saddle of a horse or the like—تعقّل السَّرْجَ
the same—اعتقلهُ
8.1.4

See also Form 1, latter half, in three places.

8.1.5inserting a سَيْر [a narrow strip of skin or leather] beneath a سَيْر when sewing a skin—الاِعْتِقَالُ

This is done so that it may become strong and the water may not leak out.

8.2he took, or received, the mulct for the blood of such a one—اعتقل مِنْ دَمِ فُلَانٍ

That is, the عَقْل, the mulct for the blood of such a one.

the same—مِنْ طَائِلَتِهِ
Show Lane's original text
see 1, former half, in three places. اُعْتُقِلَ said of a man, He was withheld, restrained, or confined. (S, O.) And اُعْتُقِلَ لِسَانُهُ , (S, Mgh, O, Msb, K,) and اِعْتَقَلَ , also, (Msb,) His tongue was withheld, or restrained, (Mgh, Msb, TA,) from speaking; (Mgh, Msb;) he was unable to speak. (S, Mgh, O, Msb, K.) [Hence,] اعتقل الشَّاةَ He put the hind legs of the ewe, or she-goat, between his shank and his thigh, (S, O, K,) to milk her, (S, O,) or and so milked her. (K.) And اعتقل رُمْحَهُ He put his spear between his shank and his stirrup [or stirrup-leather]: (S, O, K:) or he (a man riding) put his spear beneath his thigh, and dragged the end of it upon the ground behind him. (IAth, TA.) And اعتقل الرَّحْلَ , and تعقّلهُ ; (O;) or اعتقل الرِّجْلَ , (O, K,) accord. to one relation of a verse of Dhu-rRummeh, (O,) and تعقّلها ; (K;) He [a man riding upon a camel] folded his leg, and put it upon the مَوْرِك : (O, K, * TA:) in the K, الوَرِك is erroneously put for المَوْرِك : (TA:) the مَوْرِك is before the وَاسِطَة [or upright piece of wood in the fore part] of the camel's saddle: (AO, in TA art. ورك :) and one says also, اعتقل قَادِمَةَ رَحْلِهِ and تعقّلها ; both meaning the same [as above]: (TA:) and تعقّل السَّرْجَ and اعتقلهُ He folded his leg upon the fore part of the سرج [or saddle of the horse or the like]. (Mgh.) See also 1, latter half, in three places. الاِعْتِقَالُ also signifies The inserting a سَيْر [or narrow strip of skin or leather], when sewing a skin, beneath a سَيْر , in order that it may become strong, and that the water may not issue from it. (AA, O.) And one says, اعتقل مِنْ دَمِ فُلَانٍ , (O, K,) and مِنْ طَائِلَتِهِ , (O,) meaning He took, or received, the عَقْل , (O, K, TA,) i. e. the mulct for the blood of such a one. (TA.)
Form 10إِسْتَعْقَلَ1 sense

Core sense — he counted him intelligentgenerated

10.1he counted, or esteemed, him intelligent—استعقلهُ

That is, عَاقِل, intelligent and the like.

You say of a man يُسْتَعْقَلُ [from العَقْلُ], just as you say يُسْتَحْمَقُ [from الحُمْقُ], and يُسْتَرْأَى from الرِّئَآءُ.

Show Lane's original text
[ استعقلهُ He counted, accounted, or esteemed, him عَاقِل , i. e. intelligent, &c.: for] you say of a man, يُسْتَعْقَلُ [from العَقْلُ ], like as you say يُسْتَحْمَقُ [from الحُمْقُ ], and يُسْتَرْأَى from الرِّئَآءُ . (AA, S in art. رأى .)

Derived nouns 22

Nounعَقْلٌ4 senses

Core sense — a bloodwit; intelligence, understanding, reason; a fortressgenerated

1a bloodwit—مَعْقُلَةٌ

A maṣdar used as a noun: a bloodwit, or mulct for bloodshed; the same as دِيَةٌ. It is so called for a reason given in the first paragraph, in the explanation of the phrase عَقَلْتُ القَتِيلَ.

مِعْقَلَةٌ, with fet-h to the ق, is a dialectal variant of it, mentioned in the R; the plural is مَعَاقِلُ.

we have a remainder of a bloodwit owed to us by such a one—لَنَاعِنْدَ فُلَانٍ ضَمَدٌ مِنْ مَعْقُلَةٍ
they are following the usages of the bloodwits that were in the Time of Ignorance—هُمْ عَلَى مَعَاقِلِهِمِ الأُولَى

Or the meaning is عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ; or they are acting in conformity with the ways of their fathers; but the first is the primary meaning.

the blood of such a one became a debt binding on his people, to be paid from their possessions—صَارَ دَمُ فُلَانٍ مَعْقُلَةً عَلَى قَوْمِهِ
2intelligence, understanding, intellect, mind, reason—العَقْلُ

Taken as originally the maṣdar of عَقَلَ in the phrase عَقَلَ الشَّىْءَ, meaning [فَهِمَهُ or] تَدَبَّرَهُ; or as originally meaning المَنْعُ, because it withholds, or restrains, its possessor from doing what is not suitable; or from المَعْقِلُ, meaning the place to which one has recourse for protection and the like, because its possessor has recourse to it.

The same as الحَجْرُ and النُّهَى, or النُّهْيَةُ, or الحِجَا and اللُّبُّ, or العِلْمُ, or the opposite of الحُمْقُ.

Or the knowledge of the qualities of things, of their goodness and their badness, and their perfectness and their defectiveness; or the knowledge of the better of two good things and of the worse of two bad things, or of matters absolutely; or a faculty by which the bad is distinguished from the good. But these and the other explanations of العَقْل in the K all belong to treatises on intellectual things, and are not mentioned by the leading lexicologists.

Some say that it is an innate property by which man is prepared to understand speech; the truth is that it is a spiritual light, shed into the heart and the brain, by which the soul acquires the instinctive and the speculative kinds of knowledge. It begins to exist when the young quickens in the womb, and keeps increasing until it is complete at puberty, or at the age of forty.

The plural is عُقُولٌ. Sb mentions عَقْلٌ as an instance of a maṣdar having a plural, namely عُقُولٌ, like شُغْلٌ and مَرَضٌ.

IAar says that العَقْلُ is the same as القَلْبُ, and القَلْبُ the same as العَقْلُ; and المَعْقُولُ is said to be a noun for العَقْلُ, like المَجْلُودُ and المَيْسُورُ for الجَلَادَةُ and اليُسْرُ.

he has no strong purpose of mind, and no intelligence—مَا لَهُ جُولٌ وَلَا مَعْقُولٌ

Said in a proverb: he has no strong purpose of mind, like the جول [or casing] of a well which one has no fear will collapse because it is so firm, and no intelligence to withhold him from doing what is not suitable for the likes of him. (Meyd; but see مَعْقُولٌ below.)

the wisdom teeth—أَسْنَانُ العَقْلِ

See Form 1 in art. حنك.

the wisdom teeth—أَضْرَاسُ العَقْلِ

See ضِرْسٌ.

3a fortress—عَقْلٌ

It is said to have this meaning; the same as حِصْنٌ. But this seems to be doubtful. See مَعْقِلٌ.

4

A sort of red cloth with which the هَوْدَج, the women's camel-vehicle, is covered.

Or a sort of what are called بُرُود [plural of بُرْدٌ]; or a sort of figured cloth, or, as in the M, of red figured cloth; or cloth figured with long forms.

Show Lane's original text
an inf. n. used as a subst. [properly so termed], (Msb,) A bloodwit, or mulct for bloodshed; syn. دِيَةٌ ; (As, S, Mgh, O, Msb, K;) so called for a reason mentioned in the first paragraph in the explanation of the phrase عَقَلْتُ القَتِيلَ ; (As, S, Mgh, * O, Msb;) as also مَعْقُلَةٌ , (S, Mgh, O, K,) of which مِعْقَلَةٌ , with fet-h to the ق , is a dial. var., mentioned in the R; (TA;) and of which the pl. is مَعَاقِلُ : (S, O, K:) one says, لَنَاعِنْدَ فُلَانٍ ضَمَدٌ مِنْ مَعْقُلَةٍ i. e. We have a remainder of a bloodwit owed to us by such a one. (S, O.) And هُمْ عَلَى مَعَاقِلِهِمِ الأُولَى They are [acting] in conformity with [the usages relating to] the bloodwits that were in the Time of Ignorance; (K, TA;) or meaning عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ [expl. above (see 6)]: (S, O:) or they are [acting] in conformity with the conditions of their fathers; (K, TA;) but the former is the primary meaning: (TA:) and [hence] صَارَ دَمُ فُلَانٍ مَعْقُلَةً عَلَى قَوْمِهِ The blood of such a one became [the occasion of] a debt incumbent on his people, or party, (S, O, K, *) to be paid by them from their possessions. (S, O.) And as being originally the inf. n. of عَقَلَ in the phrase عَقَلَ الشَّىْءَ meaning [ فَهِمَهُ or] تَدَبَّرَهُ ; (Msb;) or as originally meaning المَنْعُ , because it withholds, or restrains, its possessor from doing that which is not suitable; or from المَعْقِلُ as meaning “ the place to which one has recourse for protection &c., ” because its possessor has recourse to it; (TA;) العَقْلُ signifies also Intelligence, understanding, intellect, mind, reason, or knowledge; syn. الحَجْرُ , (S, O,) and النُّهَى , (S,) or النُّهْيَةُ , (O,) or الحِجَا , and اللُّبُّ , (Msb,) or العِلْمُ , (K,) or the contr. of الحُمْقُ ; (M, TA;) or the knowledge of the qualities of things, of their goodness and their badness, and their perfectness and their defectiveness; or the knowledge of the better of two good things, and of the worse of two bad things, or of affairs absolutely; or a faculty whereby is the discrimination between the bad and the good; (K, TA;) but these and other explanations of العَقْل in the K are all in treatises of intellectual things, and not mentioned by the leading lexicologists; (TA; [in which are added several more explanations of a similar kind that have no proper place in this work;]) some say that it is an innate property by which man is prepared to understand speech; (Msb;) the truth is, that it is a spiritual light, (K, TA,) shed into the heart and the brain, (TA,) whereby the soul acquires the instinctive and speculative kinds of knowledge, and the commencement of its existence is on the occasion of the young's becoming in the fætal state, [or rather of its quickening,] after which it continues to increase until it becomes complete on the attainment of puberty, (K, TA,) or until the attainment of forty years: (TA:) the pl. is عُقُولٌ : (K:) Sb mentions عَقْلٌ as an instance of an inf. n. having a pl., namely, عُقُولٌ ; like شُغْلٌ and مَرَضٌ : (TA in art. مرض :) IAar says, (O,) العَقْلُ is [syn. with] القَلْبُ , and القَلْبُ is [syn. with] العَقْلُ : (O, K:) and المَعْقُولُ is [said to be] a subst., or name, for العَقْلُ , like المَجْلُودُ and المَيْسُورُ for الجَلَادَةُ and اليُسْرُ : (Har p. 12:) it is said in a prov., مَا لَهُ جُولٌ وَلَا مَعْقُولٌ , (Meyd, and Har ubi suprà,) meaning He has not strong purpose of mind, [to withhold, or protect, him,] like the جول [or casing] of the well of the collapsing whereof one is free from fear because of its firmness, nor intellect, or intelligence, ( عَقْل ,) to withhold him from doing that which is not suitable to the likes of him. (Meyd. [But see مَعْقُولٌ below.]) [Hence, أَسْنَانُ العَقْلِ (see 1 in art. حنك ) and أَضْرَاسُ العَقْلِ (see ضِرْسٌ ), both meaning The wisdom-teeth.] [It is said that] عَقْلٌ also signifies A fortress; syn. حِصْنٌ . (K.) [But this seems to be doubtful.] See مَعْقِلٌ . And A sort of red cloth (S, O, K) with which the [women's camel-vehicle called] هَوْدَج is covered: (K:) or a sort of what are called بُرُود [pl. of بُرْدٌ , q. v.] or a sort of figured cloth, (K,) or, as in the M, of red figured cloth: (TA:) or such as is figured with long forms. (Har p. 416.)
Nounعُقْلَةٌ5 senses · 1 main

Core sense — a bond like a shackle; a way of twisting one's leg in wrestling; an impedimentgenerated

1

A bond like the عِقَال; or a shackle.

1.1in him is an impediment arising from enchantment, and a charm, or amulet, has been made for him—بِهِ عُقْلَةٌ مِنَ السِّحْرِ وَقَدْ عُمِلَتْ لَهُ نُشْرَةٌ

It seems also to mean an impediment of any kind.

1.2

A way of twisting one's leg round another's in wrestling. See Form 1, latter half.

1.3

A twisting of the tongue when one wants to speak. (Mbr; art. حبس)

1.4

In the conventional language of the geomancers, it consists of a unit and a pair and a unit; the sign is two parallel horizontal bars with a small circle above and below. It is also called ثِقَافٌ.

Show Lane's original text
A bond like the عِقَال [q. v.]: or a shackle. (Har p. 199.) [Hence it seems to signify An impediment of any kind.] One says, بِهِ عُقْلَةٌ مِنَ السِّحْرِ وَقَدْ عُمِلَتْ لَهُ نُشْرَةٌ [app. meaning In him is an impediment arising from enchantment, and a charm, or an amulet, has been made for him]. (S, O.) And A [mode of] twisting one's leg with another's in wrestling. (TA.) See 1, latter half. And A twisting of the tongue when one desires to speak. (Mbr, TA in art. حبس .) And, in the conventional language of the geomancers, (O, K,) it consists of A unit and a pair and a unit, (O,) the sign =The original text has two parallel horizontal bars with a small circle above and below.: (K, TA:) also called ثِقَافٌ . (O, TA.)
Nounعَقْلِىٌّ1 sense

Core sense — intellectual, relating to the intellectgenerated

1

Intellectual, that is, of or relating to the intellect.

Show Lane's original text
[ Intellectual, as meaning of, or relating to, the intellect.]
Nounعِقَالٌ4 senses · 1 main

Core sense — a rope for binding a camel's fore shank; a year's poor-rategenerated

1

A rope with which a camel's fore shank is bound to his arm, the two being folded together and bound in the middle of the arm.

Plural عُقُلٌ. [See also شِكَالٌ.]

1.1on the sons of such a one lies a poor-rate of two years—عَلَى بَنِى فُلَانٍ عِقَالَانِ

The poor-rate of a year, consisting of camels and of sheep or goats. [See a verse cited in the first paragraph of art. سعو and سعى.]

if they refused me a year's poor-rate—لَوْ مَنَعُونِى عِقَالًا

The saying of Aboo-Bekr. It is said that the phrase أَخَذَ عِقَالًا was used when the collector of the poor-rate took the camels themselves and not their price; or Aboo-Bekr meant a rope of the kind mentioned above, for when a man gave the poor-rate of his camels he gave their عُقُل with them; or he meant by it a paltry thing, of the value of the rope called عقال; or he said عَنَاقًا [a she-kid], according to Bkh and most others; or جُدَيًّا [a little kid].

1.2

A young she-camel of the kind called قَلُوص.

1.3the man of high rank who, when taken prisoner, is ransomed with hundreds of camels—عِقَالُ المِئِينَ
Show Lane's original text
A rope with which a camel's fore shank is bound to his arm, both being folded together and bound in the middle of the arm: pl. عُقُلٌ . (S, O, Msb.) [See also شِكَالٌ .] And The poor-rate (S, Mgh, O, Msb, K) of a year, (S, Mgh, O, K,) consisting of camels and of sheep or goats. (K.) [See a verse cited in the first paragraph of art. سعو and سعى .] One says, عَلَى بَنِى فُلَانٍ عِقَالَانِ On the sons of such a one lies a poor-rate of two years. (S, O.) And hence the saying of Aboo-Bekr, لَوْ مَنَعُونِى عِقَالًا (Mgh, O, Msb) If they refused me a year's poor-rate: (Mgh, O:) and it is said that the phrase أَخَذَ عِقَالًا was used when the collector of the poor-rate took the camels themselves, not their price: (TA:) or Aboo-Bekr meant a rope of the kind above mentioned; (Mgh, O, Msb;) for when one gave the poor-rate of his camels, he gave with them their عُقُل : (O, Msb:) or (Mgh, TA) he meant thereby a paltry thing, (Mgh, Msb, TA,) of the value of the [rope called] عقال : (TA:) or he said عَنَاقًا [“ a she-kid ”]; (Mgh, TA;) so accord. to Bkh, (Mgh,) and most others: (TA:) or جُدَيًّا [“ a little kid ”]. (Mgh, TA.) Also A young [she-camel such as is called] قَلُوص . (K.) عِقَالُ المِئِينَ means The man of high rank who, when he has been made a prisoner, is ransomed with hundreds of camels. (K.)
Nounعَقُولٌ2 senses

Core sense — a medicine that binds the bowels, astringentgenerated

1

A medicine that binds, confines, or astringes, the belly, or bowels; as also عَاقُولٌ, the opposite of حَادُورٌ.

2

See also عَاقِلٌ, latter half, in two places.

Show Lane's original text
A medicine that binds, confines, or astringes, the belly [or bowels]; (S, O, Msb;) as also عَاقُولٌ ; contr. of حَادُورٌ . (A in art. حدر .) See also عَاقِلٌ , latter half, in two places.
Nounعَقِيلَةٌ1 sense

Core sense — a noble woman kept behind the curtain; the choicest of things; a large pearlgenerated

1the pearl, or large pearl—العَقِيلَةُ

A woman of generous race, modest or bashful, who is kept behind the curtain and held in high estimation.

Also the excellent of camels, and of other things; or the most excellent of every kind of thing; and the chief of a people. The first is the primary meaning; then it came to be used of the excellent of any kind of thing, material and also ideal, such as speech, or language. Plural عَقَائِلُ.

Or the large and clear pearl; or, according to IB, the pearl, or large pearl, in its shell.

the same—عَقِيلَةُ البَحْرِ
Show Lane's original text
A woman of generous race, (S, O, K,) modest, or bashful, (S, O,) that is kept behind the curtain, (K,) held in high estimation: (TA:) the excellent of camels, (Az, S, O, K,) and of other things: (Az, TA:) or the most excellent of every kind of thing: (S, O, K:) and the chief of a people: (K:) the first is the primary signification: then it became used as meaning the excel-lent of any kind of things, substantial, and also ideal, as speech, or language: pl. عَقَائِلُ . (TA.) And العَقِيلَةُ : (K,) or عَقِيلَةُ البَحْرِ , (S, O, TA,) signifies The pearl, or large pearl: (S, O, K, * TA: *) or the large and clear pearl: or, accord. to IB, the pearl, or large pearl, in its shell. (TA.)
Nounإِبِلٌ عُقَيْلِيَّةٌ1 sense

Core sense — hardy, excellent, highly esteemed camels of Nejdgenerated

1

Certain hardy, excellent, highly esteemed camels of Nejd.

Show Lane's original text
Certain hardy, excellent, highly esteemed, camels, of Nejd. (Msb.)
Nounعُقَّالٌ4 senses · 3 main

Core sense — a limping, or slight lameness, in the legs of a beastgenerated

1

A limping, or slight lameness, which occurs in the legs of a beast; the same as ظَلَعٌ or ضَلَعٌ [which is said to mean the same, or properly a natural crookedness].

Or a certain disease in the hind leg of a beast, such that when it goes along it limps, or is slightly lame, for a while, after which it stretches the leg forth. According to A'Obeyd it is peculiar to the horse, but it mostly occurs in sheep or goats.

1.1a disease of which one will not be cured—دَآءٌ ذُو عُقَّالٍ
2three herbs that remain after having been cut—عُقَّالُ الكَلَأِ

They are the سَعْدَانَة, the حُلَّب, and the قُطْبَة.

3the portions of a grape-vine that are raised and supported upon a trellis or the like—عَقَاقِيلُ

A plural whose singular is not mentioned; perhaps plural of عُقَّالٌ, but in two senses a plural of عَقَنْقَلٌ.

Show Lane's original text
A limping, or slight lameness, syn. ظَلَعٌ , (so in copies of the S,) or ضَلَعٌ [which is said to signify the same, or correctly to signify a natural crookedness], (so in other copies of the S and in the O,) which occurs in the legs of a beast: (S, O:) or a certain disease in the hind leg of a beast, such that, when he goes along, he limps, or is slightly lame, for a while, after which he stretches forth; (K, TA;) accord. to A'Obeyd, (TA,) peculiar to the horse; (K, TA;) but it mostly occurs in sheep or goats. (TA.) دَآءٌ ذُو عُقَّالٍ A disease of which one will not be cured. (TA.) عُقَّالُ الكَلَأِ Three herbs that remain after having been cut, which are the سَعْدَانَة and the حُلَّب and the قُطْبَة . (TA.) And عَقَاقِيلُ , [a pl.] of which the sing. is not mentioned, [perhaps pl. of عُقَّالٌ , but in two senses a pl. of عَقَنْقَلٌ ,] signifies The portions of a grape-vine that are raised and supported upon a trellis or the like. (TA.)
Nounعُقَّيْلَى1 sense

Core sense — grapes in their first, sour stategenerated

1

Grapes in their first, sour state.

Show Lane's original text
Grapes in their first, sour, state. (O, K.)
Nounأَخَذَهُ العِقِّيلَى1 sense

Core sense — it seized him, it took hold of himgenerated

1

The same as شَغْزَبَهُ and شَغْرَبَهُ.

Show Lane's original text
i. q. شَغْزَبَهُ and شَغْرَبَهُ . (AZ, TA in art. شغزب .)
Nounعَاقِلٌ4 senses · 2 main

Core sense — the payer of a bloodwit; intelligent; a mountain-goat that keeps to its mountaingenerated

1a man's party who league together to defend one another and pay the bloodwit—عَاقِلَةٌ

The ism fāʿil of عَقَلَ, and as such, the payer of a bloodwit.

The plural, or rather the ism jamʿ; an adjective in which the quality of a noun predominates. They are the relations on the father's side, who pay the bloodwit for one who has been slain unintentionally.

The Prophet decided that it was to be paid in three years, to the heirs of the person slain. They look to the offender's brothers on the father's side, who, if they take it upon them, pay it in three years; if they do not take it upon them, the debt is transferred to the sons [meaning all the male descendants] of his grandfather; failing them, to those of his father's grandfather; failing them, to those of his grandfather's grandfather; and so on. It is not transferred from any one of these classes unless they are unable to pay it.

Those who are enrolled in a register [of soldiers or pensioners or any corporation] are alike in respect of the bloodwit; or, according to the people of El-'Irák, it means the persons enrolled in the registers; or it is applied to the persons of the register which was that of the slayer, who derive their subsistence-money, or allowances, from the revenues of a particular register.

Ahmad Ibn-Hambal is related to have said to Is-hák Ibn-Mansoor that it is applied to the tribe of the slayer, but that they bear responsibility only in proportion to their ability, and that if there is no عَاقِلَة the bloodwit is not to come from the property of the offender; Is-hák, however, says that in this case it is to come from the treasury of the state, the bloodwit not being made a thing of no account.

The plural of عَاقِلَةٌ thus applied is عَوَاقِلُ.

2possessing intelligence, understanding; intelligent, a rational being—عَاقِلٌ

That is, having عَقْل.

the same, or having much intelligence—عَقُولٌ

[See an example in a saying cited under أَبْلَهُ in art. بله.]

an intelligent woman—عَاقِلَةٌ

The first is explained by some as applied to a man who withholds, or restrains, and turns back his soul from its inclinations, or its blameable inclinations.

The masculine plurals are عُقَّالٌ and عُقَلَآءُ, the latter sometimes used; the feminine plurals are عَوَاقِلُ and عَاقِلَاتٌ.

2.1protecting himself in his mountain from the hunter—عَاقِلٌ

It is also a name for a mountain-goat, or a gazelle, because it makes itself inaccessible in a high mountain.

Applied as an adjective to a mountain-goat. [عَقُولٌ is said by Freytag to be used in the same way in the Deewán of Jereer.]

2.2a woman who combs the hair—عَاقِلَةٌ
Show Lane's original text
[act. part. n. of عَقَلَ : and as such,] The payer of a bloodwit: pl. [or rather coll. gen. n.] عَاقِلَةٌ : (Msb:) the latter is an epithet in which the quality of a subst. predominates; (TA;) and signifies a man's party (S, Mgh, O, K, TA) who league together to defend one another, (S, O, K, TA,) consisting of the relations on the father's side, (S, Mgh, * O, TA,) who pay the bloodwit (S, Mgh, O, TA) [app. in conjunction with the slayer] for him who has been slain unintentionally: (S, O, TA:) it was decided by the Prophet that it was to be paid in three years, to the heirs of the person slain: (TA:) they look to the offender's brothers on the father's side, who, if they take it upon them, pay it in three years: if they do not take it upon them, the debt is transferred to the sons [meaning all the male descendants] of his grandfather; and in default of their doing so, to those of his father's grandfather; and in default of their doing so, to those of his grandfather's grandfather; and so on: it is not transferred from any one of these classes unless they are unable [to pay it]: and such as are enrolled in a register [of soldiers or pensioners or any corporation] are alike in respect of the bloodwit: (IAth, TA:) or, accord. to the people of El-'Irák, it means the persons enrolled in the registers [of soldiers or of others]: (S, O:) or it is applied to the persons of the register which was that of the slayer; who derive their subsistence-money, or allowances, from the revenues of a particular register: (Mgh:) Ahmad Ibn-Hambal is related to have said to Is-hák Ibn-Mansoor, it is applied to the tribe ( قَبِيلَة ) [of the slayer]; but that they bear responsibility [only] in proportion to their ability; and that if there is no عَاقِلَة , it [i. e. the bloodwit] is not to be from the property of the offender; but Is-hák says that in this case it is to be from the treasury of the state, the bloodwit not being [in any case] made a thing of no account: (TA:) the pl. of عَاقِلَةٌ thus applied is عَوَاقِلُ . (Msb.) عَاقِلٌ also signifies Having, or possessing, عَقْل [i. e. intelligence, understanding, &c.; or intelligent, &c.; a rational being]; (S, O, Msb, K;) and so عَقُولٌ , (S, O, K,) or this latter has an intensive signification [i. e. having much intelligence &c.]: (TA: [see an ex. in a saying cited voce أَبْلَهُ , in art. بله :]) the former is expl. by some as applied to a man who withholds, or restrains, and turns back, his soul from its inclinations, or blamable inclinations: (TA:) and it is likewise applied to a woman, as also عَاقِلَةٌ : (Msb:) the pl. masc. is عُقَّالٌ and عُقَلَآءُ , (Msb, K,) this latter pl. sometimes used; and the pl. fem. is عَوَاقِلُ and عَاقِلَاتٌ . (Msb.) عَاقِلٌ is also applied to a mountaingoat, as an epithet, signifying That protects himself in his mountain from the hunter: (TA:) [and in like manner عَقُولٌ is said by Freytag to be used in the Deewán of Jereer.] And it is [also] a name for A mountain-goat, (S, O,) or a gazelle; (K;) because it renders itself inaccessible in a high mountain. (S, O, K. *) And عَاقِلَةٌ signifies A female comber of the hair. (S, O.)
Nounعَاقِلَةٌ1 sense

Core sense — a man's party who pay the bloodwit; an intelligent womangenerated

1

As an ism jamʿ: see عَاقِلٌ, of which it is also the feminine.

Show Lane's original text
, as a coll. gen. n.: see عَاقِلٌ ; of which it is also fem.
Nounعَاقُولٌ7 senses · 3 main

Core sense — a bend of a river or valley; the main of the sea; a thorny plantgenerated

1

See عَقُولٌ.

2

A bent portion, or place of bending, of a river, of a valley, and of sand; plural عَوَاقِيلُ.

Or the عَوَاقِيل of valleys are their angles at the places of bending, the singular being عَاقُولٌ.

2.1

The main part of the sea; or its waves.

2.2

A land in which one will not find the right way, because of its many windings. (So in copies of the K; in some of them, a land to which one will not find the right way.)

2.3affairs that are confused and doubtful—عَوَاقِيلُ الأُمُورِ
2.4he is an author, or doer, of evil—إِنَّهُ لَذُو عَوَاقِيلَ
3

A certain well-known plant, not mentioned by AHn in the Book of Plants; [the prickly hedysarum, hedysarum alhagi of Linn.; common in Egypt, and there called by this name; fully described by Forskål in his Flora Aegypt. Arab., p. 136.]

It has thorns, and camels pasture upon it, and so it is called شَوْكُ الجِمَالِ. It grows upon the dykes and the تُرَع [the canals for irrigation], and has a violet-coloured flower.

[See also تَرَنْجُبِينٌ, and see حَاجٌ in art. حيج.]

Show Lane's original text
: see عَقُولٌ . Also A bent portion, (S, O,) or place of bending, (K,) of a river, and of a valley, (S, O, K,) and of sand: (S, O:) pl. عَوَاقِيلُ : or the عَوَاقِيل of valleys are the angles, in the places of bending, thereof; and the sing. is عَاقُولٌ . (TA.) And The main of the sea: or the waves thereof. (K.) And A land in which (so in copies of the K, but in some of them to which,) one will not find the right way, (K, TA,) because of its many places of winding. (TA.) [Hence,] عَوَاقِيلُ الأُمُورِ What are confused and dubious of affairs. (S, O, K. *) And [hence] one says, إِنَّهُ لَذُو عَوَاقِيلَ , meaning Verily he is an author, or a doer, of evil. (TA.) Also A certain plant, (O, K,) well known, (K,) not mentioned by AHn (O, TA) in the Book of Plants; (TA;) [the prickly hedysarum; hedysarum alhagi of Linn.; common in Egypt, and there called by this name; fully described by Forskål in his Flora Aegypt. Arab., p. 136;] it has thorns; camels pasture upon it; and [hence] it is called شَوْكُ الجِمَالِ ; it grows upon the dykes and the تُرَع [or canals for irrigation]; and has a violetcoloured flower. (TA.) [See also تَرَنْجُبِينٌ ; and see حَاجٌ , in art. حيج .]
Nounعَنْقَلٌ1 sense

Core sense — a great hill of intermingled sands; a great, wide valleygenerated

1

See the next paragraph.

Show Lane's original text
: see the next paragraph.
Nounعَقَنْقَلٌ5 senses · 1 main

Core sense — a great hill of intermingled sands; a great wide valley; the intestines of a lizardgenerated

1

A great كَثِيب [a hill, or heap, or oblong or extended gibbous hill] of intermingled sands; or a كَثِيب that is accumulated and intermingled; or a حَبْل [a long and elevated tract] of sand, having winding portions and حِرَف [apparently meaning ridges], and compacted.

According to El-Ahmar it is the largest quantity of sand, larger than the كَثِيب.

Plurals عَقَاقِلُ, عَقَاقِيلُ, and عَقَنْقَلَاتٌ.

1.1

A great, wide valley; plurals عَقَاقِلُ and عَقَاقِيلُ.

1.2give your brother the intestines of the dabb to eat—أَطْعِمْ أَخَاكَ مِنْ عَقَنْقَلِ الضَّبِّ

Also, sometimes, and عَنْقَلٌ: the مَصَارِين [the intestines into which the food passes from the stomach], or the قَانِصَة, of the lizard called ضَبّ; or the portion of fat termed كُشْيَة of the ضَبّ.

Or, as some relate it, مِنْ كُشْيَةِ الضَّبِّ. A proverb, said in urging a man to let another share in the means of subsistence; or, according to some, expressing derision.

1.3

A drinking-cup, or bowl, of the kind called قَدَح. (Ibn-'Abbád)

1.4

A sword. (Ibn-'Abbád)

Show Lane's original text
A great كَثِيب [i. e. hill, or heap, or oblong or extended gibbous hill,] of intermingled sands: (S, O:) or a كَثِيب that is accumulated (K, TA) and intermingled: or a حَبْل [or long and elevated tract] of sand, having winding portions, and حِرَف [app. meaning ridges], and compacted: (TA:) accord. to El-Ahmar, it is the largest quantity of sand; larger than the كَثِيب : (S voce لَبَبٌ :) pl. عَقَاقِلُ (S, O) and عَقَاقِيلُ (O) and عَقَنْقَلَاتٌ . (TA.) And A great, wide, valley: (K:) pl. عَقَاقِلُ and عَقَاقِيلُ . (TA.) Also, (S, O, K,) sometimes, (S, O,) and عَنْقَلٌ , (O, K,) The مَصَارِين [or intestines into which the food passes from the stomach], (S, O,) or قَانِصَة [which here probably signifies the same], (K,) of a [lizard of the species called] ضَبّ : (S, O, K:) or the [portion of fat termed] كُشْيَة of the ضَبّ . (TA.) أَطْعِمْ أَخَاكَ مِنْ عَقَنْقَلِ الضَّبِّ [Give thy brother to eat of the intestines, &c., of the dabb: or, as some relate it, مِنْ كُشْيَةِ الضَّبِّ :] is a prov., said in urging a man to make another to share in the means of subsistence; or, accord. to some, denoting derision. (TA.) Also A [drinking-cup, or bowl, of the kind called] قَدَح . (Ibn-'Abbád, O, K.) And A sword. (Ibn- 'Abbád, O, K.)
Nounأَعْقَلُ2 senses

Core sense — having a twisting in the hind leg, said of a camel; more intelligentgenerated

1

Applied to a camel: having what is termed عَقَلٌ, that is, a twisting in the hind leg and the like.

Feminine عَقْلَآءُ, applied to a she-camel.

2

Also more, or most, عَاقِل — more, or most, intelligent.

Show Lane's original text
, applied to a camel, Having what is termed عَقَلٌ , i. e. a twisting in the hind leg, &c.: (S, O, K: [see the last portion of the first paragraph:]) fem. عَقْلَآءُ , applied to a she-camel. (S, K.) [Also More, and most, عَاقِل , or intelligent, &c.]
Nounمَعْقِلٌ2 senses · 1 main

Core sense — a place of refuge, protection, or shelter; a fortressgenerated

1figurative · مجازa place of refuge—عَقْلٌ

A place to which one goes for refuge, protection, preservation, covert, or lodging; the same as مَلْجَأٌ.

Its plural is عُقُولٌ. But Az says that he had not heard عَقْل in this sense on any authority except that of Lth, and held العُقُولُ, which is cited as an example of its plural, to mean protecting oneself in a mountain.

مَعْقِلٌ also means a fortress, [as عَقْلٌ is said to do,] the same as حِصْنٌ; the plural is مَعَاقِلُ.

he is the refuge of his people—هُوَ مَعْقِلُ قَوْمِهِ
the fortresses, or refuges, of the land—مَعَاقِلُ الأَرْضِ

The kings of Himyer are so termed in a tradition.

1.1the places in which the camels are bound with the rope called عِقَال—مَعَاقِلُ الإِبِلِ

The word is perhaps primarily used in relation to camels.

Show Lane's original text
A place to which one betakes himself for refuge, protection, preservation, covert, or lodging; syn. مَلْجَأٌ ; (S, Mgh, O, Msb, K;) as also عَقْلٌ , (S, O, K,) of which the pl. is عُقُولٌ : (S, O:) but Az says that he had not heard عَقْل in this sense on any authority except that of Lth; and held العُقُولُ , which is cited as an ex. of its pl., to signify “ the protecting oneself in a mountain: ” (TA:) and مَعْقِلٌ signifies also a fortress; [like as عَقْلٌ is said to do;] syn. حِصْنٌ : (Mgh:) the pl. is مَعَاقِلُ . (TA.) Hence one says, using it metaphorically, هُوَ مَعْقِلُ قَوْمِهِ He is the refuge of his people: and the kings of Himyer are termed in a trad. مَعَاقِلُ الأَرْضِ , meaning The fortresses [or refuges] of the land. (TA.) [It is perhaps primarily used in relation to camels; for] مَعَاقِلُ الإِبِلِ means The places in which the camels are bound with the rope called عِقَال . (TA.)
Nounمَعْقُلَةٌ2 senses · 1 main

Core sense — a bloodwit; places that retain rain-watergenerated

1

This, and مَعْقَلَةٌ, and the plural: see عَقْلٌ, first quarter, in five places.

1.1

It seems to be implied in the S and O that the first of these also means places that retain the rain-water.

Show Lane's original text
and مَعْقَلَةٌ ; and the pl.: see عَقْلٌ , first quarter, in five places. [It seems to be implied in the S and O that the former signifies also Places that retain the rain-water.]
Nounتَمْرٌ مَعْقِلِىٌّ1 sense

Core sense — a certain sort of dates of El-Basrahgenerated

1

Or رُطَبٌ مَعْقِلِىٌّ: a certain sort of dates, or fresh ripe dates, of El-Basrah; so called in relation to Maakil Ibn-Yesár.

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, (Mgh, Msb,) or رُطَبٌ مَعْقِلِىٌّ , (S,) A certain sort of dates, (Mgh, * Msb,) [or fresh ripe dates,] of El-Basrah: (Msb:) so called in relation to Maakil Ibn-Yesár. (S, Mgh, Msb.)
Nounمُعَقَّلَةٌ1 sense

Core sense — bound with the hobbling rope, said of camelsgenerated

1

Applied to camels: bound with the rope called عِقَال.

Also applied to a she-camel bound with it when she is covered; and hence a poet applies the adjective مُعَقَّلَاتٌ metonymically to women in a similar sense.

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is applied to camels ( إِبِلٌ ) as meaning Bound with the rope called عِقَال . (O, TA.) And also to a she-camel bound therewith on the occasion of her being covered: and hence the epithet مُعَقَّلَاتٌ is applied by a poet, metonymically, to women, in a similar sense. (TA.)
Nounمَعْقُولٌ6 senses · 2 main

Core sense — understood by the intellect; intelligible; reasonablegenerated

1

Ism mafʿūl of عَقَلَ, in all its senses as a transitive verb.

1.1

Hence it means intellectual, that is, perceived by the intellect, and worked out by thought; applied as an adjective to any branch of knowledge that is not necessarily مَنْقُولٌ, which means taken over from another source, such as the science of the fundamentals of religion, and the like.

1.2

Hence also, intelligible.

1.3

And approved by the intellect; or reasonable.

2

It is also said to be a maṣdar: see Form 1, latter half.

2.1

And see عَقْلٌ, latter half, in two places.

Show Lane's original text
[pass. part. n. of عَقَلَ in all its senses as a trans. verb. Hence it signifies Intellectual, as meaning perceived by the intellect; and excogitated: thus applied as an epithet to any branch of knowledge that is not necessarily مَنْقُولٌ , which means “ desumed, ” such as the science of the fundamentals of religion, and the like. Hence also, Intelligible. And Approved by the intellect; or reasonable. It is also said to be an inf. n.]: see 1, latter half. And see عَقْلٌ , latter half, in two places.
Nounمَعْقُولَاتٌ3 senses · 1 main

Core sense — things perceived by the intellect; intelligible thingsgenerated

1

Intellectual things, meaning things perceived by the intellect; generally used in this sense in scientific treatises.

1.1

And hence, intelligible things.

1.2

And things approved by the intellect; or reasonable things.

Show Lane's original text
[ Intellectual things, meaning things perceived by the intellect: generally used in this sense in scientific treatises. And hence, Intel-ligible things. And Things approved by the intellect; or reasonable.]