دبخ
دبر
دبس
1. ⇒ دبر
دَبَرَهُ, aor. ـُ
See also 4, in four places.
دَبَرَ said of an arrow, (Ṣ, Mṣb,) or دَبَرَ الهَدَفَ, (M, A,) aor. ـُ
دَبَرَ بِهِ He, or it, went away with it; took it away; carried it off; or caused it to go away, pass away, or cease. (Ṣ, Ḳ.)
دَبَرَ القَوْمُ, aor. ـُ
And دَبَرَ ‡ He became an old man. (Ṣ, A, Ḳ.) Hence, as some say, the expression in the Ḳur [lxxiv. 36], وَٱللَّيْلُ إِذَا دَبَرَ ‡ [And the night when it groweth old]. (TA. [See also 4.])
دَبَرَتِ الرِّيحُ, (Ṣ, M, A, Ḳ,) aor. ـُ
And دُبِرَ, (Ṣ, Ḳ,) a verb of which the agent is not named, (Ṣ,) He, (Ḳ,) a man, (TA,) or it, a people, (Ṣ, M,) was smitten, or affected, by the wind called الدَّبُور. (Ṣ, M, Ḳ.)
دَبَرَ الحَدِيثَ عَنْهُ: see 2.
قَبَلْتُ الحَبْلَ وَدَبَرْتُهُ: see دَبِيرٌ.
دَبَرَ, aor. ـُ
دَبِرَ, (Ṣ, M, Mgh, Ḳ,) aor. ـَ
2. ⇒ دبّر
دبّر الأَمْرَ, (T, M, A,) or فِى الأَمْرِ (Ṣ,) inf. n. تَدْبِيرٌ, (T, Ṣ, Ḳ,) He considered, or forecast, the issues, or results, of the affair, or event, or case; (TA;) and soتدبّرهُ↓: (Mgh:) or its end, issue, or result; (T, M, Ḳ;) as alsoتدبّرهُ↓: (T, M, Mṣb, Ḳ:) or he looked to what would, or might, be its result: andتدبّر↓ فِيهِ he thought, or meditated, upon it; (Ṣ;) [as alsoتدبّرهُ↓:] Aktham Ibn-Seyfee said to his sons,يَابَنِىَّ لَا تَتَدَبَّرُوا↓ أَعْجَازَ أُمُورٍ قَدْ وَلَّتْ صُدُورُهَا [O my sons, think not upon the ends of things whereof the beginnings have passed]: (T: [see عَجُزٌ:]) and in the Ḳur [iv. 84] it is said,أَفَلَا يَتَدَبَّرُونَ↓ القُرْآنَ Will they, then, not consider the meanings of the Ḳur-án, and endeavour to obtain a clear knowledge of what is in it? (Bḍ:) and again, in the Ḳur [xxiii. 70],أَفَلَمْ يَدَّبَّرُوا↓ القَوْلَ Have they, then, not thought upon, (TA,) and endeavoured to understand, (يَتَفَهَّمُوا, Ḳ,) what has been said to them in the Ḳur-án? forتَدَبُّرٌ↓ signifies the thinking, or meditating, upon [a thing], and endeavouring to understand [it]; syn. تَفَكُّرٌ and تَفَهُّمٌ: (TA:) andتدبّرهُ↓ he looked into it, considered it, examined it, or studied it, repeatedly, in order to know it, or until he knew it. (Mṣb in art. امل.) دبّر أَمْرًا, inf. n. as above, signifies [also] He did, performed, or executed, a thing, or an affair, with thought, or consideration. (Mṣb.) [And He devised, planned, or plotted, a thing, عَلَى غَيْرِهِ against another. And hence, He managed, conducted, ordered, or regulated, an affair; because the doing so requires consideration of the issues, or results, of the affair. You say, دبّر أُمُورَ البِلَادِ, and, elliptically, دبّر البِلَادَ, He managed, conducted, ordered, or regulated, the affairs of the provinces, or country: and in like manner, the affairs of a house. تَدْبِيرٌ is also attributed to irrational animals; as, for ex., to horses; meaning their conducting the affair of victory: and to inanimate things; as, for ex., to stars; meaning their regulating the alternations of seasons, &c.: see Bḍ in lxxix. 5. And دبّر alone signifies He acted with consideration of the issues, or results, of affairs, or events, or cases; acted with, or exercised, forecast, or forethought; or acted with policy.]
دبّر عَبْدَهُ, (M, Mṣb,) inf. n. as above, (T, Ṣ, Mgh, Mṣb, Ḳ,) He made his slave to be free after his own death, (Ṣ, M, Mgh, Mṣb, Ḳ,) saying to him, Thou art free after my death: (T, TA:) he made the emancipation of his slave to depend upon his own death. (TA.)
دبّر الحَدِيثَ, (inf. n. as above, Ḳ,) He related the tradition, narrative, or story, having received it, or heard it, from another person: (Aṣ, T, Ṣ, Ḳ:*) and هُوَ يُدَبِّرُ حَدِيثَ فُلَانٍ He relates the tradition,, &c., of, or received from, or heard from, such a one: (Aṣ, Ṣ:) and دبّر الحَدِيثَ عَنْهُ; (M;) orدَبَرَهُ↓ عَنْهُ, (Ṣ, Ḳ,) aor. ـُ
3. ⇒ دابر
دابرهُ, (Ṣ, A,*) inf. n. مُدَابَرَةٌ and دِبَارٌ, (Ḳ,) [He turned his back upon him: see 6.]
[And hence,] † He severed himself from him, and avoided him, or shunned him; (TA;) became at variance with him; (A;) regarded him, or treated him, with enmity, or hostility. (Ṣ, A, Ḳ.) And دابر رَحِمَهُ † He cut, or severed, the ties, or bonds, of his relationship; disunited himself from his relations. (A.)
دَابَرْتُهَا I made a slit such as is termed إِدْبَارَة in her (a ewe's or goat's or camel's) ear. (Aṣ, Ṣ, Ḳ.)
4. ⇒ ادبر
ادبر, (M, Ḳ, and Bḍ in ix. 25,) inf. n. إِدْبَارٌ (Ṣ, M) andدُبْرٌ↓, accord. to Kr, but correctly the latter is a simple subst. [or quasi-inf. n.]; (M;) andدَبَرَ↓, (IAạr, Ṣ, Ḳ,) inf. n. دَبْرٌ (TA) and دُبُورٌ; (TḲ;) He went, turning his back; turned back; went back; took a backward course; retreated; retired; retrograded; declined; syn. وَلَّىِ (Ṣ, M, Ḳ) and تَأَخَّرَ (IAạr) and ذَهَبَ إِلَى خَلْفٍ; (Bḍ ubi suprà, and Ṣ and Ḳ in art. قبل;) contr. of أَقْبَلَ. (Ṣ, Bḍ.) And ادبر بِهِ [He went back, or backward, with it, or him; removed, or turned, it, or him, backward]. (Ṣ, Ḳ.) You say, يُدْبِرُ بِالدَّلْوِ إِلَى الحَوْضِ [He goes back with the bucket to the watering-trough]: opposed to the phrase يُقْبِلُ بِهَا إِلَى بِئْرِ. (A.) See also دَبِيرٌ, first sentence. And ادبر عَنْهُ [He went back,, &c., from it, or him]. (Mṣb.)
[Hence,] † He feigned himself negligent of, or inattentive to, the want of his friend; (Ḳ;) as though he turned back from him. (TA.)
[Hence also,] ادبر signifies † It went backward, to a bad state; said of the affair, or case, of a people. (M, TA.) You say also, أَمْرٌ فُلَانٍ إِلَى إِقْبَالٍ and [in the contr. sense] الى إِدْبَارٌ † [The affair, or case, of such a one is inclining to advance, and to go backward, to a bad state]. (A.) [إِدْبَارٌ often signifies The retiring, or declining, of good fortune; opposed to إِقْبَالٌ: see also 1, in the latter part of the paragraph.] And ادبر القَوْمُ † The case of the people took a backward course, and there remained none of them. (TA.) And ادبر النَّهَارِ andدَبَرَ↓ (inf. n. of the latter دُبُورٌ, A) signify the same; (Fr, T, Ṣ, M;) i. e. The day went, or departed; (M, A;) and so الصَّيْفُ [the summer, or the spring]: and in like manner one says [in the contr. sense] أَقْبَلَ and قَبَلَ: so says Fr, and he adds, but you say of a man, اقبل الرَّاكِبُ and ادبر only, with ا, though [Az says] it seems to me that the two forms are applicable in the same manner to men as they are to times. (T.) Some read, in the Ḳur [lxxiv. 36], وَٱللَّيْلِ إِذَا دَبَرَ↓, (T, Ṣ,) which, accord. to some, means And the night when it cometh after the day; (T;) or when it followeth the day: (Ṣ: [for another rendering, see 1:]) others, (T, Ṣ,) the greater number, (T,) read اذا أَدْبَرَ, (T, Ṣ,) meaning when it retreateth to depart. (T.) [Hence,] ادبرت الصَّلَاةُ † The prayer ended. (Bḍ in l. 39.) And وَإِدْبَارَ السُّجُودِ: and وَإِدْبَارَ النُّجُومِ: see دُبُرٌ. And ادبر † He died; (Ḳ;) as alsoدابر↓. (Lḥ, M, Ḳ. [See also دَبَرَ القَوْمُ, in the first paragraph.])
مَا أَقْبَلَ مِنَ الجَبَلِ وَمَا أَدْبَرَ andمَا قَبَلَ مِنْهُ وَمَا دَبَرَ↓ signify the same [i. e. What is in front, of the mountain; and what is behind]. (JK.)
ادبر also signifies He made a man to be behind him. (M.)
And It, (the saddle, Ṣ, Ḳ, or a burden, M, TA,) and he, (a man, Ṣ, Mgh,) caused a camel, (Ṣ, M, Mgh,) or a horse or the like, (Ḳ,) to have galls, or sores, on the back; galled the back. (M, Mgh, Ḳ.*)
And His camel became galled in the back. (Ṣ, Ḳ.)
See also 1, last signification.
It is also said [app., of a man, as meaning He slit the ear of a she-camel in a particular manner, i. e.,] when (T) the فَتْلَة [or twisted slip formed by slitting (see إِدْبَارَةٌ)] of the ear of a she-camel, (T, Ḳ,) it being slit, (T, [but for اذا نحرت in the TT and TA, from which this is taken, I read إِذَا بُحِرَتْ, an emendation evidently required,]) turns towards the back of the neck: (IAạr, T, TT, Ḳ,* TA:) and أَقْبَلَ is said in like manner when this فتلة is turned towards the face. (IAạr, T, TT, TA. [See also 3.])
It signifies also عَرَفَ دَبِيرَهُ مِنْ قَبِيلِهِ, (IAạr,) or عَرَفَ قَبِيلَهُ مِنْ دَبِيرِهِ; (Ḳ;) said of a man. (IAạr. [See دَبِيرٌ.])
Also He, (Ḳ,) a man, (TA,) or it, a company of men, (Ṣ, M,) entered upon [a time in which blew] the wind called الدَّبُور. (Ṣ, M, Ḳ.)
And He journeyed on the day called دُبَار, i. e. Wednesday. (Ḳ, TA.)
And He became possessed of much property or wealth, or of many camels or the like. (Mṣb,* Ḳ.)
5. ⇒ تدبّر
see 2, in nine places.
عَرَفَ الأَمْرَ تَدَبُّرًا means He knew the thing at the last, (M, Mgh,) after it had past. (Mgh.) Jereer says, (M,)
* وَلَا تَتَّقُونَ الشَّرَّ حَتَّىيُصِيبَكُمْ ** وَلَا تَعْرِفُونَ الأَمْرَ إِلَّا تَدَبُّرَا *
[And ye fear not evil until it befalleth you, and ye know not the thing save at the last, when it has past]. (M, Mgh.*) [See also 10.] And in like manner, تَدَبَّرَ الكَلَامَ [meaning He postponed the saying] is said of one who has sworn after doing a thing. (Mgh.)
6. ⇒ تدابر
تدابروا They turned their backs, one upon another. (AʼObeyd, T.)
And hence, (AʼObeyd, T,) † They severed themselves, one from another, (AʼObeyd, T, Ṣ, M, Ḳ,) and avoided, or shunned, one another; (AʼObeyd, T;) became at variance, one with another; (A;) regarded, or treated, one another with enmity, or hostility: (M, A:) or it is only said of the sons of one father, or ancestor. (M.)
† They spoke [evil], one of another, behind the other's back. (TA.)
† They abstained from, or neglected, aiding, or assisting, one another. (TA in art. خذل.)
10. ⇒ استدبر
استدبرهُ contr. of استقبلهُ. (Ṣ,* Mṣb, Ḳ.*) [As such it signifies He turned his back towards him, or it.] You say, استدبر القِبْلَةَ He turned his back towards the kibleh. (MA.)
[As such also,] He came behind him. (TA.) You say, استدبرهُ فَرَمَاهُ (A, TA) He came behind him and cast, or shot, at him. (TA.)
[As such also, He saw it behind him: he looked back to it: he saw it, or knew it, afterwards:] he saw, (M, Ḳ,) or knew, (TA,) at the end of it, namely, an affair, or a case, what he did not see, (M, Ḳ,) or know, (TA,) at the beginning of it: (M, Ḳ:) [or rather] he knew it at the end of an affair, or a case; namely, a thing that he did not know at the beginning of it. (T, A.) You say, اِسْتَدْبَرَ مِنْ أَمْرِهِ مَالَمْ يَسْتَقْبِلْ He knew at the end of his affair, or case, what he did not know at the beginning of it. (A.) And إِنَّ فُلَانًا لَوِ ٱسْتَقْبَلَ مِنْ أَمْرِهِ مَا ٱسْتَدْبَرَهُ لَهُدِىَ لِوِجْهَةِ أَمْرِهِ Verily such a one, had he known at the beginning of his affair, or case, what he knew at the end thereof, had been directed to the right way of executing his affair. (T.) [See also 5.]
استدبرهُ عَلَى غَيْرِهِ He appropriated it to himself exclusively, in preference to others: (AO, Ḳ:) because he who does so turns his back upon others, and retires from them. (TA.) El-Aạshà says, describing wine,
* تَمَزَّرْتُهَاغَيْرَ مُسْتَدْبِرٍ ** عَلَى الشَّرْبِ أَوْ مُنْكِرٍ مَا عُلِمْ *
i. e. [I sipped it] not appropriating [it] to myself exclusively [in preference to the other drinkers, nor denying what was known]. (AO, TA.)
دَبْرٌ
دَبْرٌ The location, or quarter, that is behind a thing. (Ḳ. [In the CK, for خَلْف is put خَلَف.]) Hence the saying, (TA,) جَعَلْتُ كَلَامَهُ دَبْرَ أُذُنِى † I turned away from his speech, and feigned myself deaf to it: (T, Ṣ:) I did not listen to his speech, nor care for it, or regard it. (M, Ḳ,* TA.) You say also,جَعَلَهُ دَابِرَ↓ أُذُنِهِ ‡ He turned away from him, avoided him, or shunned him. (T,* A.)
Also, [like إِدْبَارٌ, inf. n. of 4,] † Death. (Ḳ.)
And † Constant sleep: (M, Ḳ:) it is like تَسْبِيخٌ. (M.)
I. q. دِبَارٌ↓; these two words being pls. [or rather coll. gen. ns.] whereof the sings. [or ns. un.] are دَبْرَةٌ↓ andدِبَارَةٌ↓; which signify A مَشَارَة [explained in the TA as meaning a channel of water; but it seems to be here used as meaning a portion of ground separated from the adjacent parts, for sowing or planting, being surrounded by dams, or by ridges of earth, which retain the water for irrigation, as explained in art. شور and as is indicated by its Persian equivalent here following,] in, (Ṣ,) or of, (Ḳ,) land that is sown or for sowing; (Ṣ, Ḳ;) called in Persian كُرْد: (Ṣ:) and دِبَارٌ signifies small channels for irrigation between tracts of seedproduce; (Ḳ;) and its sing. is دَبْرَةٌ: (TA:) [Mṭr says,] دَبْرَةٌ is syn. with مَشَارَةٌ; in Persian كَرْدَه [app. a mistranscription for كُرْد as above]; and the pl. is دَبْرٌ and دِبَارٌ: (Mgh:) [ISd says,] دَبْرَةٌ signifies a small channel for irrigation between tracts of land sown or for sowing: or, as some say, i. q. مَشَارَةٌ: and the pl. is دِبَارٌ: it is also said that دِبَارٌ signifies i. q. كُرْدَةٌ; and its n. un. is دِبَارَةٌ: and دِبَارَاتٌ signifies rivulets that flow through land of seed-produce; and its sing. is دَبْرَةٌ: but I know not how this is, unless دَبْرَةٌ have دِبَارٌ for its pl., and this have ة added to it, as in فِحَالَةٌ, and so دبارات be a pl. pl., i. e. perfect pl. of دِبَارَةٌ: AḤn says that دَبْرَةٌ signifies a patch of ground that is sown; [as is also said in the Ḳ;] and the pl. is دِبَارٌ. (M.)
Also A piece of rugged ground in a بَحْرٌ [i. e. sea or large river], like an island, which the water overflows [at times] and from which [at times] it recedes. (M, Ḳ.)
And A mountain; (T, Ḳ;) in the Abyssinian language: (TA: [Az says, “I know not whether it be Arabic or not:”]) whence the saying of the King of Abyssinia, (T,* Ḳ,* TA,) مَا أُحِبُّ أَنَّ لِى دَبْرًا ذَهَبًا وَأَنِّى آذَيْتُ رَجُلًا مِنَ المُسْلِمِينَ [I would not that I had a mountain of gold and that I had harmed a man of the Muslims]: (T, Ḳ:) but [SM says that] this is a confounding of two readings; which are, دَبْرًا مِنْ ذَهَبٍ and أَنْ يَكُونَ دَبْرٌ لِى ذَهَبًا: (TA:) another reading is ذَبْرًا مِنْ ذَهَبٍ. (TA in art. ذبر.)
Also, (Ṣ, M, Ḳ, &c.,) andدِبْرٌ↓, (AḤn, M, Ḳ,) A swarm of bees: and hornets, or large wasps; syn. زَنَابِيرُ: (Ṣ, M, Ḳ:) and the like thereof, having stings in their hinder parts: (B:) it has no sing., or n. un.: (Aṣ, M:) or the n. un. is دَبْرَةٌ↓ orدِبْرَةٌ↓; of which the dim. دُبَيْرَةٌ↓ occurs in a trad.: (TA:) pl. [of pauc.] أَدْبُرٌ (Ḳ) and [of mult.] دُبُورٌ: (Aṣ, Ṣ, Ḳ:) andدَبُورٌ↓, with fet-ḥ to the first letter, signifies bees; and has no proper sing. (M.) 'Ásim Ibn-Thábit El-Anṣáree was called حَمِىُّ الدَّبْرِ [The protected of hornets, or bees], because his corpse was protected from his enemies by large hornets, (Ṣ,) or by a swarm of bees. (M, Mgh * in art. حمى.)
دَبْرٌ also signifies The young ones of locusts; (AḤn, Ḳ;) and soدِبْرٌ↓. (AḤn, M, Ḳ.)
دُبْرٌ
دُبْرٌ: see دُبُرٌ: and دَبَرِىٌّ; the latter in two places.
See also 4, first sentence.
دِبْرٌ
دِبْرٌ: see دَبْرٌ, last sentence but two, and last sentence.
Also, (Ṣ, M, Ḳ,) andدَبْرٌ↓, (M, Ḳ,) Much property or wealth; or many camels or the like; (Ṣ, M, Ḳ;) such as cannot be computed, or calculated: (M:) the sing. [and dual] and pl. are alike: you say [using it as an epithet] مَالٌ دِبْرٌ and مَالَانِ دِبْرٌ and أَمْوَالٌ دِبْرٌ: (Ṣ, M:) this mode of usage is best known; but sometimes دُبُورٌ is used as its pl.: (M:) in like manner you say مَالٌ دَثْرٌ: and you say also رَجُلٌ ذُو دِبْرٍ, (Ṣ, TA,) and رجل دبر, [unless this be a mistake for the phrase immediately preceding,] (Fr, TA,) meaning a man having large possessions in land or houses or other property. (Fr, Ṣ, TA.)
دَبَرٌ
دَبَرٌ [app. signifies A tract of the western sky at sunset: for] the Arabs said, إِذَا رَأَيْتَ الثُّرَيَّا بِدَبَرْ فَشَهْرٌ نِتَاجْ وَشَهْرٌ مَطَرْ وَإِذَا رَأَيْتَ الشِّعْرَى بِقَبَلْ فَمَجْدُ فَتًى وَحِمْلُ جَمَلْ, meaning When thou seest the Pleiades near to setting with sunset, then [is a month which] is a time of breeding of camels, and [a month which is] a time of rain: and when thou seest Sirius [near to rising] with sunset, [then is the glory of the generous man, and the time for the burden of the full-grown he-camel; for] then is the most intense degree of cold, when none but the generous and noble and ingenuous man will patiently persevere in the exercise of hospitality and beneficence, and when the heavy burden is not laid save upon the strong full-grown he-camel, because then the camels become lean and the pasturage is scanty. (M.)
Also, and so is أَدْبَارٌ, a pl. [or rather the former is a coll. gen. n.] ofدَبَرَةٌ↓, (Ṣ, M, Ḳ,) which signifies A gall, or sore, on the back (M,* Mgh, Ḳ,* TA) of a horse or the like (M, Ḳ, TA) and of a camel, (M, Mgh,) produced by the saddle and the like; (Mgh;) and also on the كِرْكِرَة [or callous projection on the breast] of a camel. (Ṣ and Ḳ in art. سر.) They used to say, in the Time of Ignorance, إِذَا بَرَأَ الدَّبَرُ وَعَفَا الأَثَرُ, explained as meaning [When] the galls on the back of the beast or upon the foot of the camel [shall heal, and the footstep, or mark, become obliterated]. (TA from a trad.)
Also inf. n. of دَبِرَ. (M, Mgh.)
دَبِرٌ
دَبِرٌ (M, Ḳ) andأَدْبَرُ↓ (M) A horse or the like, (M, Ḳ,) and a camel, (M,) having galls, or sores, (M, Ḳ,) on his back (TA) [produced by the saddle and the like; having his back galled: see دَبَرٌ]: fem. [of the former] دَبِرَةٌ and [of the latter] دَبْرَآءُ↓: and pl. [of either] دَبْرَى. (M, TA.) [Hence the prov.,] هَانَ عَلَى الأَمْلَسِ مَا لَاقَى الدَّبِرُ [What he that had galls on his back experienced was a light matter to him that had a sound back]: applied to one who has an ill concern for his companion. (Ḳ.)
In the phrase رَجُلٌ خَسِرٌ وَدَبِرٌ [app. meaning A man erring and perishing], Lh says that دَبِرٌ is an imitative sequent to خَسِرٌ: but [ISd says,] I think that خَسِرٌ is a verbal epithet, and that دَبِرٌ is a possessive epithet. (M in art. دمر.) You say alsoأَحْمَقٌ خَاسِرٌ دَابِرٌ↓ دَامِرٌ: (T in art. بت: [see art. خسر:]) and دَابِرٌ is said to be an imitative sequent to خَاسِرٌ. (TA.)
دُبُرٌ
دُبُرٌ andدُبْرٌ↓, (the latter a contraction of the former, Mṣb, [and not so commonly used, like as إِبْلٌ is not so commonly used as إِبِلٌ,]) The back; syn. ظَهْرٌ: (Ṣ, A, B, Ḳ;) the first signification given in the [Ṣ and] A and B: pl. أَدْبَارٌ. (TA.) You say, وَلَّى دُبُرَهُ [lit., He turned his back; and tropically,] ‡ he was put to flight. (A.) And وَلَّاهُ دُبُرَهُ [lit., He turned his back to him; and tropically,] the same as the phrase immediately preceding. (Mgh, Mṣb.) It is said in the Ḳur [liv. 45], وَيُوَلُّونَ الدُّبُرَ [And they shall turn the back, in flight]: where الدبر is used in a collective sense, agreeably with another passage in the Ḳur [xiv. 44], لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ. (Ṣ, B.) You also say,وَلَّوْا دَبْرَةً↓ ‡ They turned back in flight, or being routed. (A, TA.)
The back, or hinder part, contr. of قُبُلٌ, (Ṣ, A, Mṣb, Ḳ,) of anything: (Mṣb:) as, for instance, of a shirt. (Ḳur xii. 25, 27, and 28.) You say, وَقَعَ السَّهْمُ بِدُبْرِ الهَدَفِ The arrow fell behind the butt. (TA in art. قبل.)
The backside; posteriors; buttocks; rump; or podex: and the anus: syn. اِسْتٌ. (Ḳ.) [It has the former of these two significations in many instances; and the latter of them in many other instances: in the Ṣ and Ḳ in art. جعر, it is given as a syn. of مَجْعَرٌ, which has the latter signification in the present day. This latter signification may also be intended in the Ṣ, M, A, Mṣb, and Ḳ, by the explanation “contr. of قُبُلٌ,” as well as the “back, or hinder part,” of anything: for قُبُلٌ very often signifies the “anterior pudendum” of a man or woman, and is so explained. The anus is also called حَلْقَةُ الدُّبُرِ and حِتَارُ الدُّبُرِ and شَرَجُ الدُّبُرِ.] Its pl. أَدْبَارٌ is also applied to the part which comprises the اِسْت [or anus] and the حَيَآء [or vulva, i. e., external portion of the female organs of generation,] of a solid-hoofed animal, and of a cloven-hoofed animal, and of that which has claws, or talons: or, as some say, of a camel, or an animal having feet like those of the camel: and the sing., to the حَيَآء [or vulva] alone, of any such animal. (M, TT.)
† The latter, or last, part, (T, Ṣ, M, Mṣb, Ḳ,) of a thing, an affair, or an event, (T, Ṣ, Mṣb,) or of anything: (M, Ḳ:) pl. أَدْبَارٌ (M) [and دِبَارٌ: see دَبَرِىٌّ]. [See also دَابِرٌ.] One says, جِئْتُكَ دُبُرِ الشَّهْرِ, and فِى دُبُرِهِ, and عَلَى دُبُرِهِ, and أَدْبَارَ الشَّهْرِ, and فِى أَدْبَارِهِ, ‡ I came to thee in the latter, or last, part or parts, of the month. (M, Ḳ.) And أَدْعُو لَكَ فِى أَدْبَارِ الصَّلَوَاتِ † [I will petition for thee in the latter, or last, parts, or the conclusions, of the prayers]. (A.) See also دَبَرِىٌّ. In the Ḳur [I. xxxix.], وَأَدْبَارَ السُّجُودِ signifies † And in the latter parts, or the ends, of the prayers: andوَإِدْبَارَ↓ السُّجُودِ [virtually] signifies the same [i. e. and in the ending of prostration], and is another reading of the text: Ks and Th adopt the former reading, because every single prostration has its latter part: or, accord. to the T, the meaning is, and in the two rek'ahs (الرَّكْعَتَانِ) after sunset; as is related on the authority of ʼAlee the son of Aboo-Tálib. (TA.) The similar expression in the Ḳur [lii. last verse] وَأَدْبَارَ النُّجُومِ is explained by the lexicologists as signifying † And during the consecution of the stars, and their taking towards the west, to set: but [ISd says,] I know not how this is, since أَخْذٌ, by which they explain it, is an inf. n., and أَدْبَار is a pl. of a subst.: وَإِدْبَارَ↓ النُّجُومِ, which is another reading of the text, signifies and during the setting of the stars: and Ks and Th adopt this latter reading: (M:) or, accord. to the T, both mean and in the two rek'ahs before daybreak. (TA.)
Also The hinder part, (M,) and angle, (زَاوِيَة,) of a house or chamber or tent. (M, Ḳ.)
عِتْقَ العَبْدِ عَنْ دُبُرٍ (Ṣ, Ḳ) means The emancipation of the slave after the death of his owner. (Ṣ, Mgh,* Mṣb.* [See 2.])
[See also دَبِيرٌ, of which, and of دِبَارٌ, دُبُرٌ is said in the TA in art. قبل to be a pl.].
دَبْرَةٌ
دَبْرَةٌ: see دُبُرٌ.
Also † A turn of evil fortune; an unfavourable turn of fortune: or a turn to be vanquished; contr. of دَوْلَةٌ: (Aṣ, M, Ḳ:) دَوْلَةٌ relates to good; and دَبْرَةٌ, to evil: one says, جَعَلَ ٱللّٰهُ عَلَيْهِ الدَّبْرَةَ † [May God make the turn of evil fortune to be against him]: (Aṣ, T, M:) this [says ISd] is the best explanation that I have seen of دَبْرَةٌ: (M:) or (so accord. to the M, but in the Ḳ “and”) it signifies † the issue, or result, of a thing or an affair or a case; (M, Ḳ;) as in the saying of Aboo-Jahl to Ibn-Mesʼood, when he [the former] lay prostrate, wounded, لِمَنِ الدَّبْرَةُ † In whose favour is the issue, or result? and was answered, “In favour of God and his apostle, O enemy of God:” (T, TA:) also ‡ defeat in fight; (Ṣ, A, Mgh, Ḳ;) a subst. from الإِدْبَارُ, as alsoدَبَرَةٌ↓, (Ṣ,) andدَابِرَةٌ↓: (IAạr, A, Ḳ:) you say, كَانَتِ الدَّبْرَةُ لَهُ, meaning ‡ His adversary was defeated; and عَلَيْهِ meaning ‡ He was himself defeated: (A:) and لِمَنِ الدَّبْرَةُ, meaning † Who is the defeater? and عَلَىمَنِ الدَّبْرَةُ † Who is the defeated? the pl. of دَبْرَةٌ in the last sense is دِبَارٌ: (TA:) which also signifies conflicts and defeats; (Ḳ;) as in the saying, أَوْقَعَ ٱللّٰهُ بِهِمُ الدِّبَارَ God caused, or may God cause, to befall them conflicts and defeats. (TA.)
See also دَبْرٌ, in two places.
دِبْرَةٌ
دِبْرَةٌ The direction, or point, towards which one turns his back; contr. of قِبْلَةٌ. (Ṣ, Ḳ.) One says, مَا لَهُ قِبْلَةٌ وَلَا دِبْرَةٌ, meaning ‡ He has no way of applying himself rightly to his affair. (Ṣ, Ḳ, TA.) And لَيْسَ لِهٰذَا الأَمْرِ قِبْلَةٌ وَلَا دِبْرَةٌ ‡ The right way of executing this affair is not known. (Ṣ, A.)
And see دَبْرٌ, near the end.
دَبَرَةٌ
دَبَرَةٌ: see دَبْرَةٌ:
دَبَرَى
دَبَرَى: see 1.
دَبْرِىٌّ
دَبْرِىٌّ: see the next paragraph, in two places.
دَبَرِىٌّ
دَبَرِىٌّ [Backward: and hence, ‡ late]. You say, العِلْمُ قَبَلِىٌّ وَلَيْسَ بِالدَّبَرِىِّ † [True learning is prompt, and is not backward]: i. e., the man of sound learning answers thee quickly; but the backward says, I must consider it. (Th, T.) And تَبِعْتُ صَاحِبِى دَبَرِيًّا † I followed my companion, fearing that he would escape me, after having been with him, and having fallen back from him. (M.) And شَرُّ الرَّأْىِ الدَّبَرِىُّ (T, Ṣ, A, Ḳ *) ‡ The worst opinion, or counsel, is that which occurs [to one] late, when the want [of it] is past; (T, Ṣ, Ḳ,* TA;) i. e., when the affair is past: or رَأْىٌ دَبَرِىٌّ signifies an opinion, or a counsel, not deeply looked into; and in like manner, جَوَابٌ, an answer, or a reply. (M.) And فُلَانٌ لَا يُصَلِّى الصَّلَاةَ إِلَّا دَبَرِيًّا (AZ, Ṣ, M, A, Ḳ) andدَبْرِيًّا↓, (AHeyth, Ḳ,) and the relaters of traditions say دُبُرِيًّا↓, (Ṣ,) which is said in the Ḳ to be a corruption, but it may have been heard from a good authority, and with respect to the rules of the language is chaste, for, accord. to IAth, دَبَرِىٌّ is a rel. n. irregularly formed from دُبُرٌ, (TA,) ‡ Such a one performs not prayer save in the last part of its time. (AZ, Ṣ, Ḳ *) It is said in a trad., لَا يَأْتِى الصَّلَاةِ إِلَّا دَبَرِيًّا; and in another, الّا دُبْرًا↓ orدَبْرًا↓, accord. to different relations; ‡ He will not come to prayer save at the last, or late: and in another, أَتَى الصَّلَاةَ دِبَارًا↓ ‡ He came to prayer at the latest of the times thereof; (IAạr, TA;) or after the time had gone: (Ṣ:) دِبَارٌ↓ being a pl. ofدُبُرٌ↓ andدُبْرٌ↓ meaning the last of the times of prayer, &c. (IAạr, TA.) One says also,جَآءَ فُلَانٌ دَبْرِيًّا↓ ‡ Such a one came last, or latest. (A,* TA.) دبريًّا is in the accus. case as an adv. n. of time [like دُبْرًا and دَبْرًا and دِبَارًا], or as a denotative of state with respect to the agent of the verb. (TA.) In the passage in the Ḳ [where it is said that دَبَرِىٌّ signifies Prayer in the last of its time,, &c.], there is a looseness. (TA.)
دُبُرِىٌّ
دُبُرِىٌّ: see the next preceding paragraph.
الدَّبَرَانُ
الدَّبَرَانُ [The Hyades: or the five chief stars of the Hyades: or the brightest star among them, a of Taurus:] five stars of Taurus, said to be his hump; (Ṣ;) one of the Mansions of the Moon; [namely, the Fourth;] a certain star, or asterism, between الثُّرَيَّا [or the Pleiades] and الجَوْزَآءُ [or Orion], also called التَّابِعُ and التُّوَيْبِعُ; (T;) it follows الثريّا, (T, M,) and therefore is thus named. (T.) [See مَنَازِلُ القَمَرِ, in art. نزل: and see المِجْدَحُ, in art. جدح.]
دُبَارٌ
دُبَارٌ, (Ṣ, M, Ḳ, [in the M, accord. to the TT, written دُبَارُ, and it occurs in poetry imperfectly decl., but there is no reason for its being so in prose,]) andدِبَارٌ↓, (Ḳ,) Wednesday; the fourth day of the week; (Ṣ, Ḳ;) an ancient name thereof: (Ṣ, M,* TA:) or, accord. to the ʼEyn, (Ḳ,) the night of [i. e. preceding the day of] Wednesday: (M, Ḳ:) which latter explanation is preferred by some authorities. (TA.) Wednesday is a day of ill luck: Mujáhid, being asked respecting the day of ill luck, answered, “The Wednesday that does not come round [again, i. e. the last Wednesday,] in the month.” (TA.)
دِبَارٌ
دِبَارٌ: see دَبَرِىٌّ, in two places.
You say also, فُلَانٌ مَا يَدْرِى قِبَالَ الأَمْرِ مِنْ دِبَارِهِ Such a one does not know the first part of the affair from the last thereof. (TA.) And مَا يَعْرِفُ قِبَالًا مِنْ دِبَارٍ: see دَبِيرٌ. And مَا أَنْتَ لَهُمْ فِى قِبَالٍ وَلَا دِبَارٍ † Thou art not one for whom they care. (TA in art. قبل.)
دَبُورٌ
دَبُورٌ, used as a subst. and as an epithet, [of the fem. gender,] so that one says either رِيحُ الدَّبُورِ or رِيحٌ دَبُورٌ and simply دَبُورٌ, but more commonly used as an epithet, (M,) [The west wind: or a westerly wind: the west being regarded as the hinder quarter:] the wind that is opposite to that called الصَّبَا (Ṣ, L, Mṣb, Ḳ) and القَبُولُ, (L,) blowing from the direction of the place of sunset: (L, Mṣb:) or the wind that comes from [the direction of] the back, or hinder part, of the Kaabeh, going towards the place of sunrise: (M:) but IAth rejects this explanation: (TA:) or the wind that comes from the quarter behind a person when he is standing at the kibleh: [but this is a most strange explanation:] or, accord. to IAạr, the wind that blows from the tract extending from the place where En-Nesr et-Táïr [or Aquila] sets [i. e. about W. 10° N. in Central Arabia] to the place where Suheyl [or Canopus] rises [about Ṣ. 29° E. in Central Arabia]: (M:) or that comes from the direction of the south (الجَنُوب), going towards the place of sunrise: (Mṣb:) it is the worst of winds: it is said that it does not fecundate trees, nor raise clouds: (Meyd, TA:) and in a trad. it is said that the tribe of 'Ád was destroyed by it: (T, TA:) it blows only in the hot season, and is very thirsty: (TA voce نَكْبَآءُ:) pl. دُبُرٌ and دَبَائِرُ. (M.) [Hence the saying,] عَصَفَتْ دَبُورُهُ وَسَقَطَتْ عَبُورُهُ [lit. His west wind, or westerly wind, blew violently, and his Sirius set: meaning ‡ his evil fortune prevailed, and his good fortune departed: for the دبور is the worst of winds, as observed above, and Sirius sets aurorally in the beginning of winter, when provisions become scarce]. (A.)
See also دَبْرٌ, last sentence but two.
دَبِيرٌ
دَبِيرٌ A twist which a woman turns backward (مَا أَدْبَرَتْ↓ بِهِ), in twisting it: (Ṣ, Ḳ:) or what one turns backward from his chest [in rolling it against the front of his body]: (Yaạḳoob, Ṣ, A, Ḳ:) and قَبِيلٌ signifies “what one turns forward (مَا أَقْبَلَ بِهِ) towards his chest:” (Yaạḳoob, Ṣ, A:) or the former, what the twister turns backward towards his knee [in rolling it against his thigh; against which, or against the front of the body, the spindle is commonly rolled, except when it is twirled only with the hand while hanging loosely]: and the latter, “what he turns forward towards his flank or waist:” (Aṣ, T:) [whence the saying,]قَبَلْتُ الحَبْلُ مَرَّةً وَدَبَرْتُهُ↓ أُخْرَى [I turned the rope, or cord, forward, or toward me, in twisting it, one time, and turned it backward, or from me, another time]: (TA in art. قبل:) or دَبِيرٌ signifies the twisting of flax and wool: and قَبِيلٌ, the “twisting of cotton.” (Lth, T.) One says, عَرَفَ قَبِيلَهُ مِنْ دَبِيرِهِ, meaning ‡ He knew, or distinguished, his obedience from his disobedience; (Ḳ, TA;) or دَبِيرَهُ مِنْ قَبِيلِهِ his disobedience from his obedience. (Aboo-ʼAmr Esh-Sheybánee, IAạr, T.) And فُلَانٌ مَا يَعْرِفُ قَبِيلًا مِنْ دَبِيرٍ (Ṣ, A) or قَبِيلَهُ من دَبِيرِهِ (TA) ‡ [Such a one knows not, &c.]: or مَا يَعْرِفُ قَبِيلًا مِنْ دَبِيرٍ andقِبَالًا مِنْ دِبَارٍ↓ he knows not the ewe, or she-goat, that is termed مُقَابَلَة from that which is termed مُدَابَرَة: or him who advances towards him from him who goes back from him: or the parentage of his mother from that of his father: (Ḳ in art. قبل:) or that of his father from that of his mother: so says IDrd in explaining the former phrase: or a قُبُل from a دُبُر: or a thing when advancing from a thing when going back: and the pls. of each are قُبُلٌ and دُبُرٌ. (TA in that art.) Accord. to El-Mufaddal, دَبِيرٌ signifies An arrow's losing in a game of chance [such as المَيْسِر]; and قَبِيلٌ, its “winning therein.” (T, TA.) [See قَبِيلٌ, in art. قبل.]
Also The upper [because it is the hinder] part of the ear of a camel: the lower part is called the قَبِيل. (TA in art. قبل.)
دِبَارَةٌ
دِبَارَةٌ: see دَبْرٌ.
دُبَيْرَةٌ
دُبَيْرَةٌ: see دَبْرٌ.
دَابِرٌ
دَابِرٌ act. part. n. of دَبَرَ, Following (Ṣ, Ḳ, TA) behind the back; following the back; following, with respect to place, and also with respect to time, and also † with respect to rank or station. (TA.) [Hence,] دَابِرُ قَوْمٍ The last that remains of a people or party; he who comes at the end of a people or party; as alsoدَابِرَتُهُمْ↓; which likewise signifies those who remain after them: andدَابِرَةٌ↓ [so in the TA, but accord. to the T دَابِرٌ, which I think the right reading,] signifies one who comes after; or follows, another. (TA.) And الدَّلْوُ بَيْنَ قَابِلٍ وَدَابِرٍ The bucket is between one who advances with it to the well and one who goes back, or returns, with it to the wateringtrough. (A.) And جَعَلَهُ دَابِرَ أُذُنِهِ: see دَبْرٌ. And أَمْسِ الدَّابِرُ andالمُدْبِرُ↓ Yesterday that is past: (Ṣ, M, Ḳ:) the epithet being here a corroborative. (Ṣ,* M.) You say, صَارُوا كَأَمْسِ الدَّابِرِ [They became like yesterday that is past]. (A.) And هَيْهَاتَ ذَهَبَ كَمَا ذَهَبَ أَمْسِ الدَّابِرُ [Far distant is he, or it! He, or it, hath gone like as hath gone yesterday that is past]. (Ṣ.)
Also An arrow that passes forth from the butt, (Ṣ, Mṣb, Ḳ,) [or passes beyond it, (see 1,)] and falls behind it: (TA:) you say سَهْمٌ دَابِرٌ, and سِهَامٌ دَابِرَةٌ and دَوَابِرُ. (Mṣb.)
An arrow that does not win [in the game called المَيْسِر]; (Ḳ, TA;) contr. of قَابِلٌ. (Ṣ, TA.)
The last arrow remaining in the quiver. (A.)
The last of anything; (Ibn-Buzurj, T, M, Ḳ;) and soدَابِرَةٌ↓: (M:) [see also دُبُرٌ:] and (accord. to Aṣ and others, TA) the root, stock, race, or the like; syn. أَصْلٌ. (Ḳ.) One says, قَطَعَ ٱللّٰهُ دَابِرَهُمْ May God cut off the last that remain of them. (Ṣ.) And قَطَعَ ٱللّٰهُ دَابِرَهُ May God cut off the last of him, or it: (A:) or may God extirpate him. (Aṣ, T.) And in the Ḳur [vi. 45] it is said, فَقُطِعَ دَابِرُ القَوْمِ And the last of the people were extirpated. (M, TA.) And in a trad., يُقْطَعُ بِهِ دَابِرُهُمْ All of them shall be cut off thereby, not one remaining. (TA.)
See also دَبِرٌ, last sentence.
As an epithet applied to a camel: see غُدَّةٌ.
دَابِرَةٌ
دَابِرَةٌ: see the next preceding paragraph, in three places.
Also ‡ The end of a tract of sand: (Esh-Sheybánee, Ṣ, A,* Ḳ:) pl. دَوَابِرُ. (A.)
Of a solid hoof, The hinder part: (T, TA:) or the part that corresponds to the hinder part of the pastern: (Ṣ, Ḳ:) or the part that is next after the hinder part of the pastern: (M, TA:) pl. as above. (T, TA.)
Of a bird, The back toe: it is with this that the hawk strikes: (M, TA:) or a thing like a toe, in the inner side of the foot, with which the bird strikes: (Ṣ:) that of a cook is beneath his صِيصِيَة [or spur]; and with it he treads: (M, TA:) pl. as above. (TA.)
Also A mode of شَغْزَبِيَّة [or throwing down by a trick] (Ṣ, Ḳ) in wrestling. (Ṣ.)
أَدْبَرُ / دَبْرَآهُ
أَدْبَرُ; and its fem. دَبْرَآهُ: see دَبِرٌ.
إِدْبَارٌ
إِدْبَارٌ [originally inf. n. of 4]: see the next paragraph, in two places.
إِدْبَارَةٌ
إِدْبَارَةٌ A slit in the ear [of a ewe or she-goat or she-camel], which being made, that thing [thus made, meaning the pendulous strip,] is twisted, and turned backward: if turned forward, it is termed إِقْبَالَةٌ: and the hanging piece of skin of the ear is termed إِدْبَارَةٌ [in the former case] and إِقْبَالَةٌ [in the latter case]; as though it were a زَنَمَة [q. v.]; (Aṣ, Ṣ, M,* Ḳ;) and, respectively, إِدْبَارٌ↓ and إِقْبَالٌ, andدِبْرَةْ↓ and قِبْلَةٌ. (TA in art. قبل.) The ewe or she-goat [to which this has been done] is termed مُدَابَرَةٌ↓ [in the former case] and مُقَابَلَةٌ [in the latter]: and you say of yourself [when you have performed the operation, in these two cases respectively], دَابَرْتُهَا and قَابَلْتُهَا: and the she-camel is termed ذَاتُ إِدْبَارَة and ذَاتُ إِقْبَالَةٌ; (Aṣ, Ṣ, Ḳ;) and so is the ewe or she-goat; (Aṣ, T;) and the she-camel, ذَاتُ إِدْبَارٍ↓ and ذَاتٌ إِقْبَالٍ. (TA in art. قبل.)
أُدَابِرٌ
أُدَابِرٌ A man who cuts, or severs, the ties, or bonds, of his relationship; who disunites himself from his relations; (Ṣ, Ḳ;) like أُبَاتِرٌ: (Ṣ:) one who does not accept what any one says, (AO, [who mentions أُبَاتِرٌ therewith as having the former signification,] T, Ṣ, M, Ḳ,) nor regard anything: (AO, T, Ṣ, M:) one who will not receive admonition. (IḲṭṭ.) [See أُخَايِلٌ.]
مُدْبِرٌ
مُدْبِرٌ [Going, turning his back; turning back;, &c.: see its verb, 4]. You say, مَا لَهُمْ مِنْ مُقْبِلٍ وَلَا مُدْبِرٍ They have not one that goes forward nor one that goes back. (A.) In the phrase in the Ḳur [ix. 25], ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ [Then ye turned back retreating], the last word is a corroborative denotative of state; for with every تَوْلِيَة is إِدْبَار. (M.) See also دَابِرٌ.
نَابٌ مُدْبِرٌ is said to signify † An aged she-camel whose goodness has gone. (TA.)
أَرْضٌ مدبرةٌ [app. مُدْبِرَةٌ] † A land upon which rain has fallen partially, not generally, or not universally. (TA in art. قبل. [This explanation is there given as though applying also to ارض مقبلة, app. مُقْبِلَةٌ; but I think that there is an omission, and that the latter phrase has the contr. meaning.])
مَدْبَرَةٌ
مَدْبَرَةٌ i. q. إِدْبَارٌ [inf. n. of 4, q. v.]. (M.)
مُدَبَّرٌ
مُدَبَّرٌ A slave made to be free after his owner's death; (Ṣ;) to whom his owner has said, “Thou art free after my death;” whose emancipation has been made to depend upon his owner's death. (TA.)
مُدَبِّرٌ
مُدَبِّرٌ [is extensively and variously applied as meaning One who manages, conducts, orders, or regulates, affairs of any kind, but generally affairs of importance]. فَٱلْمَدَبِّرَاتِ أَمْرًا, in the Ḳur [lxxix. 5], signifies [accord. to most of the Expositors] And those angels who are charged with the managing, conducting, ordering, or regulating, of affairs. (TA. [See also Bḍ.])
مَدْبُورٌ
مَدْبُورٌ, (TA,) and مَدْبُورُونَ, (Ṣ,) A man, (TA,) and people, (Ṣ,) smitten, or affected, by the [westerly] wind called الدَّبُور. (Ṣ, TA.)
Also, the former, Wounded: (Ḳ:) or galled in the back. (TA.)
And Possessing much property or wealth, or many camels or the like. (Ḳ.)
مُدَابَرٌ
مُدَابَرٌ applied to a place of abode, Contr. of مُقَابَلٌ. (M.) You say, هٰذَا جَارِى مُقَابَلِى and مُدَابَرِى [This is my neighbour in front of me and in rear of me]. (TA in art. قبل.)
مُدَابَرَةٌ applied to a ewe or she-goat: see إِدْبَارَةٌ: so applied, Having a portion of the hinder part of her ear cut, and left hanging down, not separated: and also when it is separated: and مُقَابَلَةٌ is applied in like manner to one having a portion of the extremity [or fore part] of the ear so cut: (Aṣ, T:) and the former, applied to a she-camel, having her ear slit in the part next the back of the neck: or having a piece cut off from that part of her ear: and in like manner applied to a ewe or she-goat: also an ear cut, or slit, in the hinder part. (M.) [It seems that a she-camel had her ear thus cut if of generous race. And hence,] نَاقَةٌ مُقَابَلَةٌ مُدَابَرَةٌ ‡ A she-camel of generous race by sire and dam. (T, TA.) And فُلَانٌ مُقَابَلٌ وَمُدَابَرٌ ‡ Such a one is of pure race, (Ṣ, Ḳ,) or of generous, or noble, race, (A,) by both parents: (Ṣ, A, Ḳ:) accord. to Aṣ, (Ṣ,) from الإِقْبَالَةُ and الإِدْبَارَةُ. (Ṣ, Ḳ.)
مُدَابِرٌ
مُدَابِرٌ [act. part. n. of 3, q. v.:] † One who turns back, or away, from his companion; who avoids, or shuns, him. (Aṣ.)
Also A man whose arrow does not win [in the game called المَيْسِر]: (Ṣ, Ḳ:) or one who is overcome in the game called الميسر: or one who has been overcome [therein] time after time, and returns in order that he may overcome: or, accord. to AʼObeyd, he who turns about, or shuffles, the arrows in the رِبَابَة in that game. (TA.) [See an ex. in a verse cited in art. خض.]
مُسْتَدْبِرٌ
فُلَانٌ مُسْتَدْبِرٌ المَجْدِ مُسْتَقْبِلُهُ ‡ Such a one is [as though he had behind him and before him honour or dignity or nobility; meaning that he is] generous, or noble, in respect of his first and his last acquisition of honour or dignity. (TA. [But it is there without any syll. signs; and with مستقبل in the place of مُسْتَقْبِلُهُ.])