عبى عتب عتد
1. ⇒ عتب
عَتَبَ عَلَيْهِ, (Ṣ, Mgh, O, Ḳ,*) aor. ـِ
And [sometimes] عَتَبَ عَلَيْهِ signifies [simply] He was angry with him. (Mgh, TA.*) A poet says, (Ṣ, O, TA,) namely, El-Ghatammash (O, TA) Ed-Ḍabbee, (TA,)
* أَخِلَّاىَ لَوْ غَيْرُ الحِمَامِ أَصَابَكُمْ ** عَتَبْتُ وَلٰكِنْ مَا عَلَى الدَّهْرش مَعْتَبُ *
(Ṣ, O, TA; but in the O, عَلَى المَوْتِ, and أَخِلَّآءِ as well as أَخِلَّاىَ, as in the Ḥam p. 406;) meaning [O my friends, had some other event than the decreed case of death befallen you,] I had been angry: [but there is no being angry with fortune:] i. e., had ye fallen in war, we had taken your blood-revenge: but one cannot revenge himself upon fortune. (TA.)
And عَتَبَ عَلَيْهِ, (Mṣb, Ḳ,* TA,*) aor. ـِ
*إِذَا ذَهَبَ العِتَابُ↓ فَلَيْسَ وُدٌّ ** وَيَبْقَى الوُدَّ مَا بَقِىَ العِتَابُ *
[When reproof departs, there is no love: but love lasts as long as reproof lasts]. (Ṣ,* O, TA.) عَتْبٌ and عِتْبَانٌ signify Thy reproving a man for evil conduct that he has shown towards thee, and from which thou hast desired him to return to what will please thee, or make thee happy. (Az, TA. [See also the latter word below.])
مَا عَتَبْتُ بَابَهُ means I did not tread, or have not trodden, upon the threshold (عَتَبَة) of his door; (A, Ḳ, TA;) and soمَا تَعَتَّبْتُهُ↓. (A, TA.)
And [hence,] عَتَبَ, aor. ـُ
And عَتَبَ البَرْقُ, aor. ـُ
And عَتَبَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ, aor. ـِ
And عتب القَوْمُ فِى السَّيْرِ [i. e. عَتَبَ, though Freytag assigns this meaning to عَتَّبَ,] † The people, or party, turned aside in journeying, and alighted in a place not in the right, or intended, direction. (Ḥam p. 18. [See also 4 and 8.])
See also أُعْتِبَ, said of a bone.
2. ⇒ عتّب
تَعْتِيبٌ The making an عَتَبَة [meaning a threshold]. (Ḳ, TA.) تَعْتِيبُ البَابِ means The making a threshold (عَتَبَة) to the door. (TA.)
[And The making an عَتَبَة (meaning a step): or so تَعْتِيبُ عَتَبَةٍ.] You say, عَتِّبْ لِى عَتَبَةً فِى هٰذَا المَوْضِعِ [Make thou for me a step in this place] when you desire to ascend thereby to a place. (O, TA.)
And The drawing together the حُجْزَة [of the drawers, or trousers, i. e. the tuck, or doubled upper border, through which passes the waist-band], and folding it, in front: [app. meaning the turning up a portion, drawn together in front, inside the band, to prepare for some active employment:] (IAth, O, Ḳ, TA:) you say, عَتَّبَ سَرَاوِيلَهُ فَتَشَمَّرَ [He drew together the tuck of his drawers, or trousers,, &c., and prepared himself for active employment]: (O and TA, from a trad.:) and the part so drawn together, &c. is called the ثُبْنَة. (IAạr, O.)
See also أُعْتِبَ, said of a bone.
عتّب is also said of a man as meaning He was, or became, slow, tardy, dilatory, late, or backward: in which sense, its ب is thought by ISd to be a substitute for the م in عَتَّمَ. (TA.)
3. ⇒ عاتب
عاتبهُ, inf. n. مُعَاتَبَةٌ and عِتَابٌ, (Ṣ, O, Mṣb,) He reproved him,, &c., as expl. above; see 1, in the middle of the paragraph; in two places: (TA:) or عِتَابٌ and مُعَاتَبَةٌ signify two persons' reproving, blaming, or censuring, each other; each of them reminding the other of his evil conduct to him: (Az, TA:) [or the expostulating, or remonstrating, of each with the other:] or, (Kh, T, Ṣ, O, Mṣb, Ḳ,) as alsoتَعَاتُبٌ↓, (Az, T, O,* Ḳ,) andتَعَتُّبٌ↓, (Az, Ḳ,) the conversing, or talking, together, as persons confiding in their reciprocal love, and therefore acting presumptuously, one towards another; and reminding one another of their anger, or friendly anger; (Kh, Ṣ, O, Mṣb, Ḳ;) or desiring to discuss, in a goodhumoured way, things by which they had been displeased, and which had occasioned them anger, or friendly anger: (Az, Ḳ,* TA:) the language meant is that of one friend to another. (TA.)
And مُعَاتَبَةٌ signifies also The act of disciplining, training, exercising, or making tractable: it is said in a trad., عَاتِبُوا الخَيْلَ فَإِنَّهَا تُعْتِبُ↓ i. e. Train ye horses for war and for riding, for [they will turn from their evil habits, or] they will become trained, and will accept reproof. (TA.)
And you say, عاتب الأَدِيمَ, meaning † He put the hide again into the tan. (T in art. ادم.) [See an ex. in a prov. cited voce أَدِيمٌ.]
4. ⇒ اعتب
اعتبهُ, (Ḳ, TA,) inf. n. إِعْتَابٌ, with which عُتْبَى↓ [q. v.] is syn.; (TA;) andاستعتبهُ↓; He granted him his good will, or favour; regarded him with good will, or favour; became well pleased, content, or satisfied, with him. (Ḳ, TA.) In the following verse of Sá'ideh Ibn-Jueiyeh,
* شَابَ الغُرَابُ وَلَا فُؤَادُكَ تَارِكٌ ** ذِكْرَ الغَضُوبِ وَلَا عِتَابُكَ يُعْتَبُ *
[The raven may become hoary but thy heart will not relinquish the remembrance of Ghadoob, nor will the reproof of thee be met with good will], the last word is expl. by يُسْتَقْبَلُ بِعُتْبَى [meaning as rendered above, or be regarded with favour, or be met by a return to such conduct as will make thy reprover well pleased with thee]. (TA.)
[Or] He made him to be well pleased, content, or satisfied: (Ṣ, A, O:) and the former verb is used in a contr. sense [or ironically] in the following verse of Bishr Ibn-Abee-Kházim,
* غَضِبَتْ تَمِيمٌ أَنْ يُقَتَّلَ عَامِرٌ ** يَوْمَ النِّسَارِ فَأُعْتِبُوا بِالصَّيْلَمِ *
[Temeem were angry because 'Ámir was slaughtered on the day of En-Nisár; so they were made contented by the sword:] i. e., we contented them by slaughter: (Ṣ,* O,* TA: [see also the Ḥam p. 196:]) [but the meaning may be, so they were made to return from their anger by the sword: that أُعْتِبَ sometimes signifies He was made to return appears from an explanation, in the Ḳ, of a phrase in the Ḳur xli. 23: see 10:] and أَعْتَبَنِى andاِسْتَعْتَبَنِى↓ signify also He returned to making me happy, or doing what was pleasing to me, from doing evil to me: (Ṣ, O:) or he left off doing that for which I was angry with him, and returned to that which made me to be well pleased with him: (TA:) or the former signifies he removed, or did away with, [my] complaint and reproof; the ا having a privative effect: (Mṣb:) and أَعْتَبَهُ مِنْ شَكْوَاهُ means He caused him to be pleased or contented [and so relieved him from his complaint]. (Ḥar p. 337. [See also أَشْكَاهُ.])
And [hence, app.,] أَعْتَبَنِى signifies He cancelled a bargain, or contract, with me. (TA.)
اعتب andاستعتب↓ also signify He returned from doing an evil action, a crime, a sin, a fault, or an offence: or the former signifies he returned from doing evil to do that which made him who reproved or blamed him, or who was angry with him, to be well pleased with him. (TA.) It is said in a prov., مَا مُسِىْءٌ مَنْ أَعْتَبَ [He is not an evildoer who returns from his evil conduct]. (TA.)
And اعتب (Ḳ) andاغتتب↓ (Ṣ, Ḳ) likewise signify He turned away, or turned back, or reverted, from a thing: (Ṣ, O, Ḳ:) and the latter is also expl. as meaning he turned back from a thing, or an affair in which he was engaged, to another thing, or affair: (Ṣ, O, Ḳ:) so accord. to Fr, (Ṣ, O, TA,) from the phrase لَكَ العُتْبَى signifying as expl. below (voce عُتْبَى) on his authority. (TA.) See also 3.
أُعْتِبَ said of a bone that has been set is like أُتْعِبَ [meaning It was caused to have a defect in it, so that there remained in it a constant swelling, or so that a lameness resulted: see عَتَبٌ]: and تَعْتَابٌ [of which the verb may be either عُتِبَ↓ orعُتِّبَ↓] has the meaning of its inf. n., إِعْتَابٌ. (TA.)
5. ⇒ تعتّب
تعتّب عَلَيْهِ: see 1, first sentence.
Also He accused him of a crime, an offence, or an injurious action, that he had not committed. (TA.)
And you say, لَا يُتَعَتَّبُ بِشَىْءٍ He is not to be reproved, blamed, or censured, with anything [i. e. with any reproof, &c.]. (Ḳ,* TA.) And لَا يُتَعَتَّبُ عَلَيْهِ فِى شَىْءٍ [No reproof, blame, or censure, is to be cast upon him in respect of anything]. (ISk, O, TA.)
تعتّب also signifies He kept to, or was constantly at, the عَتَبَة [or threshold] of the door. (A, TA.)
And you say, تَعَتَّبْتُ بَابَهَ: see 1, latter half.
6. ⇒ تعاتب
see 3. One says,بَيْنَهُمْ أُعْتُوبَةٌ↓ يَتَعَاتَبُونَ بِهَا [Between them is speech with which they reprove, blame, or censure, one another]. (Ṣ.) And إِذَا تَعَاتَبُوا أَصْلَحَ مَا بَيْنَهُمُ العِتَابُ [When they reprove one another in a friendly manner, the reproof rectifies, or sets right, what is amiss between them]. (Ṣ.)
8. ⇒ اعتتب
اعتتب فِى طَرِيقِهِ He receded, or retreated, in his way, after proceeding therein for a while; as though in consequence of a difficulty (عَتَب) presenting itself. (TA.)
And اعتتب الطَّرِيقَ He quitted the even, or easy, part of the way, and took to the rugged part. (Ṣ, O, Ḳ.)
And اعتتب مِنَ الجَبَلِ He ascended the mountain. (Ṣ, O, Ḳ. [In the Ḳ is added, “and did not recoil from it:” but this is a portion of the explanation of the verse here following.]) El-Hotei-ah says,
* إِذَا مَخَارِمُ أَحْنَآءٍ عَرَضْنَ لَهُ ** لَمْ يَنْبُ عَنْهَا وَخَافَ الجَوْرَ فَٱعْتَتَبَا *
i. e. [When prominences of bends of mountains present themselves to him,] he does not recoil from them, [but fears the turning aside,] and so ascends the mountain. (Ṣ, O.)
And اعتتب signifies also He pursued a right, or direct, course, syn. قَصَدَ, (Ṣ, IAth, O, Ḳ, [perhaps thus expl. in relation to the verse cited above,]) فِى الأَمْرِ [in the affair]. (Ḳ.)
10. ⇒ استعتب
استعتبهُ He asked him, petitioned him, or solicited him, to grant him his good will, or favour; to regard him with good will, or favour; to become well pleased, content, or satisfied, with him; (Ṣ, O, Ḳ;) or he desired, or sought, of him that he should return to making him happy, or to doing what was pleasing to him, from doing evil to him. (Ṣ.) And استعتب, alone, He asked, solicited, sought, or desired, good will, or favour; or to be regarded with good will, or favour. (Ṣ, Mṣb.) وَلَا هُمْ يُسْتَعْتَبُونَ, in the Ḳur xvi. 86, and xxx. 57, and xlv. 34. means Nor shall they be asked to return to what will please God. (Jel.) And وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ ٱلْمُعْتَبِينَ, in the Ḳur xli. 23, means And if they solicit God's favour, they shall not be regarded with favour: (Jel:) or if they petition their Lord to cancel their compact, [or to restore them to the world, He will not do so; i. e.] He will not restore them to the world; (O, Ḳ, TA;) knowing that, if they were restored, they would return to that which they have been forbidden to do: this is the meaning if we read the verb in the active form: otherwise, (O, TA,) reading يُسْتَعْتَبُوا [and مُعْتِبِينَ], as ʼObeyd Ibn-ʼOmeyr did, (O,) the meaning is, If God cancelled their compact, and restored them to the world, they would not [return from their evil ways, and] act obediently to God: (O, TA:) [for]
اِسْتَعْتَبْتُهُ also signifies I asked him, or desired him, to cancel a bargain, or compact, with me. (TA.)
See also 4, in three places.
عَتْبٌ: see عِتْبَانٌ, in four places.
عِتْبٌ One who reproves, blames, or censures, (O, Ḳ, TA,) his companion, or his friend, (O, TA,) much, or frequently, (O, Ḳ, TA,) in respect of everything, (O, TA,) from a motive of solicitous affection for him, and to give him good advice. (TA.) [See also عَتَّابٌ.]
عَتَبٌ: see عَتَبَةٌ, in five places.
Also The دَسْتَانَات [or frets] (O, TA) that are bound upon the عَمُود [meaning neck] (O) of a lute: (O, TA:) [app. as likened to a series of steps:] or the transverse pieces of wood upon the face of a lute, [i. e., app., upon the face of the neck,] from which the chords are extended to the extremity of the lute: (O, Ḳ, TA:) or, accord. to IAạr, the thing [app. the small ridge at the angle of the neck] upon which are [or lie] the extremities of the chords, in the fore part, of the lute. (TA.) [See an engraving and a description of a lute in my work on the Modern Egyptians.]
And The places of ascent of mountains, and of rugged and hard pieces of ground. (TA.)
And Ruggedness of ground. (O, Ḳ.)
And The space between two mountains. (TA.)
And The space between the fore finger and middle finger [when they are extended apart]: (Mṣb in art. شبر, and Ḳ:) or the space between the middle finger and third finger: (Ṣ, O, Ḳ:) or the [space that is measured by] placing the four fingers close together. (Mṣb ubi suprà.) [See also بُصْمٌ, and رَتَبٌ.]
Also A bending at the ضَرِيبَة [or part with which one strikes], and a bluntness, of a sword. (TA.) One says, مَا فِى طَاعَةِ فُلَانٍ عَتَبٌ † There is not in the obedience of such a one any bending nor a recoiling. (TA.)
And A defect in a bone, when it has not been well set, after a fracture, and there remains a constant swelling in it, or a lameness. (TA.)
And An unsoundness (O, Ḳ, TA) in an animal's leg, (O, TA,) and † in an affair. (TA.) One says, مَا فِى مَوَدَّتِهِ عَتَبٌ † There is not in his love, or affection, anything mingling with it that vitiates it, impairs it, or renders it unsound. (TA.)
عَتَبَةٌ The أُسْكُفَّة [meaning threshold] of a door, (Ṣ, A, Mgh, O, Mṣb, Ḳ,) upon which one treads: (TA:) or the upper of the two [transverse pieces of wood, of a door-way, whereof each is called أُسْكُفَّة; i. e. the lintel]: (Ḳ:) [for it is said that] the upper [piece of wood] in a door-way is the عَتَبَة; and the piece of wood that is above this is the حَاجِب; (Az, TA in this art. and in art. حجب;) and the أُسْكُفَّة is the lowest [or threshold]; and the عَارِضَتَانِ are the عِضَادَتَانِ [or two side-posts]: (TA:) the pl. is عَتَبٌ↓ [improperly termed a pl., for it is a coll. gen. n.,] (Ṣ, O, Ḳ) and عَتَبَاتٌ. (TA.) [It is mostly used in the former of the two senses expl. above.]
And [hence,] ‡ A wife is thus termed, (O, Ḳ,) metonymically, in like manner as she is termed نَعْلٌ, &c. (O.)
And A step; a single step of a series: (Ṣ, O, Mṣb:) or a single step of a series made of wood: (TA:) pl. عَتَبٌ↓ [improperly termed a pl., as observed above,] (Ṣ, O, Mṣb) and عَتَبَاتٌ. (Ṣ, O.)
العَتَبَتَانِ † [The two thresholds or lintels or steps] termed الخَارِجَةُ [or the outer] and الدَّاخِلَةُ [or the inner] are two wellknown figures of [the science of] الرَّمْل [i. e. geomancy]. (TA.)
عَتَبَةُ وَادٍ The extreme side of a valley, that is next the mountain: (O, TA:) or, as some say, العتبة [i. e. العَتَبَةُ, supposed by Freytag to be العُتْبَةُ,] signifies the place of bending of the valley. (Ḥam p. 18.)
And عَتَبَةٌ signifies also A hardship, or difficulty; and a hateful, or disagreeable, thing, or affair, or case, or event; and soعَتَبٌ↓. (Ḳ.) One says, حُمِلَ فُلَانٌ عَلَى عَتَبَةٍ Such a one was incited, urged, induced, or made, to do, or to suffer, a disagreeable, or hateful, thing, of a trying, or an afflictive, kind. (Ṣ, O.) Andحُمِلَ عَلَى عَتَبٍ↓ مِنَ الشَّرِّ, and عَتَبَةٍ, He was incited,, &c., to do, or to suffer, a hardship, or difficulty. (TA.) Andمَا فِى هٰذَا الأَمْرِ عَتَبٌ↓ وَلَا رَتَبٌ There is not in this thing, or affair, or case, any hardship, or difficulty. (Ṣ, O.) And عَتَبَاتُ المَوْتِ means The severities [or pains or agonies] of death. (TA, from a trad.)
عُتْبَى The being well pleased, content, or satisfied, [with a person,] or the regarding with good will, or favour: (M, A, Ḳ:) or good pleasure, content, satisfaction, good will, or favour: (MA, Ḳ, KL:) its primary signification is the returning of one whose good will, or favour, has been solicited, or desired, to the love of his companion: (TA:) it is the subst. from أَعْتَبَنِى as meaning “he returned to making me happy,”, &c.; (Ṣ; see 4;) a subst. from الإِعْتَابُ; (Mṣb;) [i. e.] it is put in the place of اعتاب; and [thus] it signifies [the returning to making one happy, or doing what is pleasing to him, from doing evil to him: or] the returning, from doing evil, to that which makes the person who has reproved, or blamed, or been angry, to be well pleased, content, or satisfied: and [simply] the returning from doing a crime, a misdeed, an offence, or an evil action. (TA.) One says, أَعْطَانِى العُتْبَى He granted me his good will, or favour. (A.) And إِنَّمَا يُعَاتَبُ مَنْ تُرْجَى عِنْدَهُ العُتْبَى Only he should be reproved in whom the [finding a disposition to a] return from his evil conduct may be hoped for. (TA.) And العُتْبَى is [said to be] used when one does not mean thereby الإِعْتَاب, (Ṣ, O, TA,) i. e. in the contr. of its primary sense, (TA,) in the prov. لَكَ العُتْبَى بِأَنْ لَا رَضِيتَ i. e. [بِلَا رِضَاكَ, as though meaning Thou shalt have content, or satisfaction, without thy being well pleased; or] I will content thee with the contrary of what thou likest: and in like manner the corresponding verb is [said to be] used in the verse of Bishr Ibn-Abee-Kházim cited above in the explanations of that verb: (Ṣ, O, TA:) [but the prov. here mentioned may be well rendered thou shalt return from thine evil way against thy wish; for,] accord. to Fr, العُتْبَى in the phrase لَكَ لعُتْبَى signifies the returning, from what one like, to what he dislikes: (MF:) and it signifies also [as expl. above] the returning from doing a crime, a misdeed,, &c. (TA.)
عِتْبَانٌ andعَتْبٌ↓ andعِتَابٌ↓ [all mentioned before as inf. ns.] are said to be syn. with إِعْتَابٌ: [see 4, and عُتْبَى:] it is asserted that you say, مَا وَجَدْتُ فِى قَوْلِهِ عِتْبَانًا [meaning I did not find in what he said any evidence of a return to be favourable, or to do what would be pleasing to me], when a man has mentioned his having granted you his good will, or favour, and you see not any proof thereof: and some say,مَا وَجَدْتُ عِنْدَهُ عَتْبًا↓ وَلَا عِتَابًا↓ [in the like sense]: but Az says, I have not heardعَتْبٌ↓ nor عِتْبَانٌ norعِتَابٌ↓ in the sense of إِعْتَابٌ; butعَتْبٌ↓ and عِتْبَانٌ signify thy reproving a man for evil conduct,, &c., as stated above; [see 1;] andعِتَابٌ↓ and مُعَاتَبَةٌ, mutual reproving for such conduct. (TA.)
العِتْبَانُ The male hyena: (Kr, TA:) and أُمُّ عِتْبَانَ andأُمُّ عَتَّابِ↓ [the latter of the measure كَتَّان, accord. to the CK and my MṢ. copy of the Ḳ, but in the TA of the measure كتاب, and therefore عِتَابٍ↓,] the female hyena: (Ḳ:) said to be so called because of her limping: but ISd says, I am not sure of this. (TA.)
عِتَابٌ: see the next preceding paragraph, in five places.
عَتُوبٌ One upon whom reproof, blame, or censure, does not operate. (O, Ḳ.)
And A road, or way. (TA, as from the Ḳ [in which I do not find it].)
قَرْيَةٌ عَتِيبَةٌ [A town, or village,] in which is little of good, or of good things. (O, Ḳ.)
أُمُّ عَتَّابٍ: see عِتْبَانٌ.
أُعْتُوبَةٌ [like أُسْبُوبَةٌ, &c.] A thing [meaning speech] with which one is reproved, blamed, or censured. (O, Ḳ.) See 6.
مَعْتَبَةٌ / مَعْتِبَةٌ
مَعْتَبَةٌ and مَعْتِبَةٌ: see 1, in three places.
مَعْتُوبٌ is for مَعْتُوبٌ عَلَيْهِ [i. e. Reproved, blamed, or censured;, &c.]: Mtr says, it is said to signify مُفْسِدٌ [corrupting, rendering unsound, vitiating,, &c.]; but I am not sure of it. (Ḥar p. 77.)
مُعْتَتَبٌ [is used, agreeably with analogy, in the sense of the inf. n. of اِعْتَتَبَ]. El-Kumeyt says,
*فٱعْتَتَبَ↓ الشَّوْقُ مِنْ فُؤَادِى وَٱلش ** شِعْرُ إِلَى مَنْ إِلَيْهِ مُعْتَتَبُ *
[And desire turned away from my heart, and my poetry unto him unto whom was its turning]. (Ṣ, O.)
مُسْتَعْتَبٌ is used in the sense of [the inf. n. of اِسْتَعْتَبَ, meaning] اِسْتِرْضَاءٌ: thus in the saying, وَلَا بَعْدَ المَوْتِ مِنْ مُسْتَعْتَبٍ [And after death there is no asking, petitioning, or soliciting, favour of God]: for after death is the abode of retribution, not that of works. (TA from a trad.)