3المَرْأَةُ تُعَاقِلُ الرَّجُلَ إِلَى ثُلُثِ دِيَتِهَا
(Ṣ, Mgh, O, Ḳ) means The woman is on a par with the man to the third part of her bloodwit; (Ṣ, 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; (Ḳ;) but when the portion reaches to the third of the bloodwit, her [portion of the] bloodwit is the half of that of the man: (Ṣ, O, Ḳ:) 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, (Ṣ, O, Ḳ, *) inf. n. of the former مُعَاقَلَةٌ, (TA,) and aor. of the latter عَقُلَ, (Ṣ, O, Ḳ,) 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. (Ṣ, O, Ḳ, * TA.)
He (a man) owed what is termed عِقَال, (O, Ḳ, 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. (Ṣ, O.)
اعقلهُ He found him to be عَاقِل [i. e. intelligent, &c.]: (Ḳ:) it is similar to أَحْمَدَهُ and أَبْخَلَهُ. (TA.)
See also 1, last quarter.
: see 1, near the middle:
and see 8, in four places.
تَعَقَّلْ لِى بِكَفَّيْكَ حَتَّى أَرْكَبَ بَعِيرِى, (O, Ḳ, *) 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, Ḳ; *) 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. (Ṣ, 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.)
6تعاقلوا دَمُ فُلَانٍ
They paid among themselves, or conjointly, the mulct for the blood of such a one. (Ḳ.) 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]. (Ṣ, O.)
تعاقل also signifies He affected, or made a show of possessing, عَقْل [i. e. intelligence, &c.], without having it. (Ṣ, O.) [See also 5.]
an inf. n. used as a subst. [properly so termed], (Mṣb,) A bloodwit, or mulct for bloodshed; syn. دِيَةٌ; (Aṣ, Ṣ, Mgh, O, Mṣb, Ḳ;) so called for a reason mentioned in the first paragraph in the explanation of the phrase عَقَلْتُ القَتِيلَ; (Aṣ, Ṣ, Mgh, * O, Mṣb;) as also
↓مَعْقُلَةٌ, (Ṣ, Mgh, O, Ḳ,) 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: (Ṣ, O, Ḳ:) one says,
↓لَنَاعِنْدَ فُلَانٍ ضَمَدٌ مِنْ مَعْقُلَةٍ i. e. We have a remainder of a bloodwit owed to us by such a one. (Ṣ, O.) And الأُولَى
↓هُمْ عَلَى مَعَاقِلِهِمِ They are [acting] in conformity with [the usages relating to] the bloodwits that were in the Time of Ignorance; (Ḳ, TA;) or meaning عَلَى مَا كَانُوا يَتَعَاقَلُونَ عَلَيْهِ [expl. above (see 6)]: (Ṣ, O:) or they are [acting] in conformity with the conditions of their fathers; (Ḳ, TA;) but the former is the primary meaning: (TA:) and [hence] عَلَى قَوْمِهِ
↓صَارَ دَمُ فُلَانٍ مَعْقُلَةً The blood of such a one became [the occasion of] a debt incumbent on his people, or party, (Ṣ, O, Ḳ, *) to be paid by them from their possessions. (Ṣ, O.)
And as being originally the inf. n. of عَقَلَ in the phrase عَقَلَ الشَّىْءَ meaning [فَهِمَهُ or] تَدَبَّرَهُ; (Mṣb;) 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, (Ṣ, O,) and النُّهَى, (Ṣ,) or النُّهْيَةُ, (O,) or الحِجَا, and اللُّبُّ, (Mṣb,) or العِلْمُ, (Ḳ,) 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; (Ḳ, TA;) but these and other explanations of العَقْل in the Ḳ 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; (Mṣb;) the truth is, that it is a spiritual light, (Ḳ, 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, (Ḳ, TA,) or until the attainment of forty years: (TA:) the pl. is عُقُولٌ: (Ḳ:) Sb mentions عَقْلٌ as an instance of an inf. n. having a pl., namely, عُقُولٌ; like شُغْلٌ and مَرَضٌ: (TA in art. مرض:) IAạr says, (O,) العَقْلُ is [syn. with] القَلْبُ, and القَلْبُ is [syn. with] العَقْلُ: (O, Ḳ:) and
↓المَعْقُولُ is [said to be] a subst., or name, for العَقْلُ, like المَجْلُودُ and المَيْسُورُ for الجَلَادَةُ and اليُسْرُ: (Ḥar p. 12:) it is said in a prov.,
↓مَا لَهُ جُولٌ وَلَا مَعْقُولٌ, (Meyd, and Ḥar 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. (Ḳ.) [But this seems to be doubtful.] See مَعْقِلٌ.
And A sort of red cloth (Ṣ, O, Ḳ) with which the [women's camel-vehicle called] هَوْدَج is covered: (Ḳ:) or a sort of what are called بُرُود [pl. of بُرْدٌ, q. v.] or a sort of figured cloth, (Ḳ,) or, as in the M, of red figured cloth: (TA:) or such as is figured with long forms. (Ḥar p. 416.)
A bond like the عِقَال [q. v.]: or a shackle. (Ḥar 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]. (Ṣ, 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, Ḳ,) it consists of A unit and a pair and a unit, (O,) the sign ??: (Ḳ, TA:) also called ثِقَافٌ. (O, TA.)
Intellectual, as meaning of, or relating to, the intellect.]
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. (Ṣ, O, Mṣb.) [See also شِكَالٌ.]
And The poor-rate (Ṣ, Mgh, O, Mṣb, Ḳ) of a year, (Ṣ, Mgh, O, Ḳ,) consisting of camels and of sheep or goats. (Ḳ.) [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. (Ṣ, O.) And hence the saying of Aboo-Bekr, لَوْ مَنَعُونِى عِقَالًا (Mgh, O, Mṣb) 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, Mṣb;) for when one gave the poor-rate of his camels, he gave with them their عُقُل: (O, Mṣb:) or (Mgh, TA) he meant thereby a paltry thing, (Mgh, Mṣb, 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. (Ḳ.)
عِقَالُ المِئِينَ means The man of high rank who, when he has been made a prisoner, is ransomed with hundreds of camels. (Ḳ.)
A medicine that binds, confines, or astringes, the belly [or bowels]; (Ṣ, O, Mṣb;) as also
↓عَاقُولٌ; contr. of حَادُورٌ. (A in art. حدر.)
See also عَاقِلٌ, latter half, in two places.
A woman of generous race, (Ṣ, O, Ḳ,) modest, or bashful, (Ṣ, O,) that is kept behind the curtain, (Ḳ,) held in high estimation: (TA:) the excellent of camels, (Az, Ṣ, O, Ḳ,) and of other things: (Az, TA:) or the most excellent of every kind of thing: (Ṣ, O, Ḳ:) and the chief of a people: (Ḳ:) 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: (Ḳ,) or عَقِيلَةُ البَحْرِ, (Ṣ, O, TA,) signifies The pearl, or large pearl: (Ṣ, O, Ḳ, * TA: *) or the large and clear pearl: or, accord. to IB, the pearl, or large pearl, in its shell. (TA.)
Certain hardy, excellent, highly esteemed, camels, of Nejd. (Mṣb.)
A limping, or slight lameness, syn. ظَلَعٌ, (so in copies of the Ṣ,) or ضَلَعٌ [which is said to signify the same, or correctly to signify a natural crookedness], (so in other copies of the Ṣ and in the O,) which occurs in the legs of a beast: (Ṣ, 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; (Ḳ, TA;) accord. to A'Obeyd, (TA,) peculiar to the horse; (Ḳ, 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.)
Grapes in their first, sour, state. (O, Ḳ.)
i. q. شَغْزَبَهُ and شَغْرَبَهُ. (AZ, TA in art. شغزب.)
[act. part. n. of عَقَلَ: and as such,] The payer of a bloodwit: pl. [or rather coll. gen. n.]
↓عَاقِلَةٌ: (Mṣb:) the latter is an epithet in which the quality of a subst. predominates; (TA;) and signifies a man's party (Ṣ, Mgh, O, Ḳ, TA) who league together to defend one another, (Ṣ, O, Ḳ, TA,) consisting of the relations on the father's side, (Ṣ, Mgh, * O, TA,) who pay the bloodwit (Ṣ, Mgh, O, TA) [app. in conjunction with the slayer] for him who has been slain unintentionally: (Ṣ, 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]: (Ṣ, 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:) Aḥmad Ibn-Hambal is related to have said to Is-hák Ibn-Manṣoor, 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. (Mṣb.)
عَاقِلٌ also signifies Having, or possessing, عَقْل [i. e. intelligence, understanding, &c.; or intelligent, &c.; a rational being]; (Ṣ, O, Mṣb, Ḳ;) and so
↓عَقُولٌ, (Ṣ, O, Ḳ,) 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: (Mṣb:) the pl. masc. is عُقَّالٌ and عُقَلَآءُ, (Mṣb, Ḳ,) this latter pl. sometimes used; and the pl. fem. is عَوَاقِلُ and عَاقِلَاتٌ. (Mṣb.)
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, (Ṣ, O,) or a gazelle; (Ḳ;) because it renders itself inaccessible in a high mountain. (Ṣ, O, Ḳ. *)
And عَاقِلَةٌ signifies A female comber of the hair. (Ṣ, O.)
, as a coll. gen. n.: see عَاقِلٌ; of which it is also fem.
Also A bent portion, (Ṣ, O,) or place of bending, (Ḳ,) of a river, and of a valley, (Ṣ, O, Ḳ,) and of sand: (Ṣ, 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. (Ḳ.)
And A land in which (so in copies of the Ḳ, but in some of them to which,) one will not find the right way, (Ḳ, TA,) because of its many places of winding. (TA.)
[Hence,] عَوَاقِيلُ الأُمُورِ What are confused and dubious of affairs. (Ṣ, O, Ḳ. *)
And [hence] one says, إِنَّهُ لَذُو عَوَاقِيلَ, meaning Verily he is an author, or a doer, of evil. (TA.)
Also A certain plant, (O, Ḳ,) well known, (Ḳ,) not mentioned by AḤn (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.]
: see the next paragraph.
A great كَثِيب [i. e. hill, or heap, or oblong or extended gibbous hill,] of intermingled sands: (Ṣ, O:) or a كَثِيب that is accumulated (Ḳ, 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: (Ṣ voce لَبَبٌ:) pl. عَقَاقِلُ (Ṣ, O) and عَقَاقِيلُ (O) and عَقَنْقَلَاتٌ. (TA.)
And A great, wide, valley: (Ḳ:) pl. عَقَاقِلُ and عَقَاقِيلُ. (TA.)
Also, (Ṣ, O, Ḳ,) sometimes, (Ṣ, O,) and
↓عَنْقَلٌ, (O, Ḳ,) The مَصَارِين [or intestines into which the food passes from the stomach], (Ṣ, O,) or قَانِصَة [which here probably signifies the same], (Ḳ,) of a [lizard of the species called] ضَبّ: (Ṣ, O, Ḳ:) 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-ʼAbbád, O, Ḳ.)
And A sword. (Ibn- ʼAbbád, O, Ḳ.)
, applied to a camel, Having what is termed عَقَلٌ, i. e. a twisting in the hind leg, &c.: (Ṣ, O, Ḳ: [see the last portion of the first paragraph:]) fem. عَقْلَآءُ, applied to a she-camel. (Ṣ, Ḳ.)
[Also More, and most, عَاقِل, or intelligent, &c.]
A place to which one betakes himself for refuge, protection, preservation, covert, or lodging; syn. مَلْجَأٌ; (Ṣ, Mgh, O, Mṣb, Ḳ;) as also
↓عَقْلٌ, (Ṣ, O, Ḳ,) of which the pl. is عُقُولٌ: (Ṣ, 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 (tropical:) 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.)
and مَعْقَلَةٌ; and the pl.: see عَقْلٌ, first quarter, in five places.
[It seems to be implied in the Ṣ and O that the former signifies also Places that retain the rain-water.]
, (Mgh, Mṣb,) or رُطَبٌ مَعْقِلِىٌّ, (Ṣ,) A certain sort of dates, (Mgh, * Mṣb,) [or fresh ripe dates,] of El-Basrah: (Mṣb:) so called in relation to Maakil Ibn-Yesár. (Ṣ, Mgh, Mṣb.)
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.)
[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.
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.]