عرب

1 عَرُبَ لِسَانُهُ, [aor. ـُ inf. n. عُرُوبَةٌ, His tongue [or speech] was, or became, Arabic, (S, O,) or chaste Arabic. (Msb.) b2: See also 4, first sentence, in three places.

A2: عَرِبَ, aor. ـَ inf. n. عَرَبٌ, He (a man) became disordered in the stomach by indigestion. (TA.) And عَرِبَتْ مَعِدَتُهُ, inf. n. as above, His stomach became in a corrupt, or disordered, state, (S, O, Msb, K,) from being burdened. (TA.) b2: Also, (O, K,) inf. n. as above, (TA,) said of a camel's hump, (O, TA,) It became swollen and purulent. (O, K, TA.) b3: And, said of a wound, (S, O, K, TA,) It became corrupt: (TA:) or it broke open again; or became recrudescent: (S, O:) or it had a scar remaining after it had healed. (K.) b4: Said of a river, It abounded with water. (K.) and عَرِبَتِ البِئْرُ The well contained much water; or its water became abundant. (K.) b5: And, (K, TA,) inf. n. عَرَبٌ (O, * K, * TA) and عَرَابَةٌ, said of a man, (TA,) He was, or became, brisk, lively, or sprightly. (K, TA.) A3: عَرَبَ, (O, K,) aor. ـِ (K,) inf. n. عَرْبٌ, (TK,) He ate (O, K) food. (TK.) 2 عرّب, (S, O,) inf. n. تَعْرِيبٌ, (S,) He (an Arab) arabicized a foreign word; spoke it, or pronounced it, agreeably with the ways of Arabic speech; (S;) as also ↓ اعرب, (S, O, *) inf. n. إِعْرَابٌ. (TA.) b2: And He taught another the Arabic language. (TA, from a trad.) b3: See also 4, in fourteen places. b4: The inf. n. signifies also The showing, or declaring, one's saying, (K, TA,) and one's deed, (TA,) to be bad, evil, abominable, or foul. (K, TA.) One says, عرّب عَلَيْهِ He showed him, or declared to him, that his saying, and his deed, was bad, &c.; and upbraided him for it. (TA.) And فَعَلْتُ كَذَا وَكَذَا فَمَا عَرَّبَ عَلَىَّ أَحَدٌ I did so and so, and no one upbraided me; or charged me with having acted disgracefully. (Az, TA.) And عرّب عَلَيْهِ فِعْلَهُ, (S, O,) and قَوْلَهُ, (TA,) He showed him, or declared to him, that his deed was bad, evil, abominable, or foul, (S, O,) and so his saying. (TA.) تَعْرِيبٌ is The saying to a man who has uttered what is foul, or erroneous, “It is not so, but so; ” telling him what is more correct. (Sh, TA.) And The replaying against a speaker; (K, TA;) and so ↓ إِعْرَابٌ. (TA.) One says, عرّب عَلَيْهِ He replied against him, denying or disallowing or disapproving what he said: (S:) or he prevented, hindered, or forbade, him: or he did so, and denied or disallowed or disapproved [what he said or did]. (TA.) [See what next follows.] b5: Also The treating medically, to remove his disease, one whose stomach is in a corrupt, or disordered, state. (O, K. [In both, التَّعْرِيبُ is expl. as meaning تَمْرِيضُ العَرِبِ i. e. الذَّرِبِ المَعِدَةِ. Freytag has strangely rendered the verb as signifying “ ægrotum reddidit aliquem stomachi corruptio. ”]) Az says that التَّعْرِيبُ followed by عَلَى and having for its object him who says what is disapproved may be from this. (TA.) b6: Also The lopping a palm-tree; or pruning it by cutting off some of its branches. (S, O, K. *) b7: And The scarifying a horse or similar beast in the parts of the skin next the hoofs and then cauterizing those parts: (K, TA:) or the cauterizing a horse in several places in those parts, and then gently scarifying them without producing any effect upon the sinews, or tendons, (Az, O, TA,) in order to strengthen the parts, (Az, TA,) or in order that the hair may become strong: (O:) or عرّب الفَرَسَ signifies he made an incision in the bottom of the horse's hoof; and the verb implies that, by this operation, what was concealed becomes apparent to the eye, so that one knows the state of the hoof, whether it be hard or soft, sound or diseased. (L, TA. See also 1 in art. بزغ.) A2: Also, the inf. n., The getting, or procuring for oneself, an Arabian horse. (TA. [See also 4, near the end.]) b2: And The taking, or making, for oneself, an Arabian bow. (O, K.) A3: Also the drinking much clear, or limpid, water, (O, K,) which is termed عَرِب. (O.) A4: عرّب البَقَرَةَ, (K,) or ↓ أَعْرَبَهَا, (O,) He rendered the cow desirous [of copulation]; said of a bull. (O, K.) A5: And عرّب, (Fr, Mgh, O,) inf. n. تَعْرِيبٌ; (Fr, O, K;) and ↓ اعرب, (Fr, Mgh, O, Msb,) inf. n. إِعْرَابٌ; (Fr, Mgh, K;) and ↓ عَرْبَنَ; (O, and S and K in art. عربن;) He gave what is termed an عُرْبُون (O, Msb, K) or عُرْبَان (Fr, Mgh) [i. e. an earnest], فِى كَذَا [in the case of such a thing], (O,) or فِى بَيْعِهِ [in the case of his purchase]. (Msb.) One says, ↓ أَعْرَبُوا فِى الدَّارِ أَرْبَعَمِائَةٍ They paid in advance, as an earnest, in the case of the house, four hundred [dirhems]. (L, TA.) It is related in a trad. that ↓ الإِعْرَاب in buying and selling is forbidden: (Mgh, O, TA:) this is said by Sh to mean A man's saying to another, If I do not purchase this for so much, thou shalt have such and such of my property. (O, TA.) 3 عَاْرَبَ [The following ex. is given of the inf. n. of this verb.] One says, مَا أُوتِىَ أَحَدٌ مِنْ مُعَارَبَةِ النِّسَآءِ مَا أُوتِىَ فُلَانٌ, (O,) or مَا أُوتِيتُهُ أَنَا, (TA,) meaning, (O, TA,) app., (TA,) [No one has been given what such a one has been given, or what I have been given, of] the means of coïtus [with women]. (O, TA.) 4 اعرب, (Az, Msb, TA,) [for اعرب الكَلَامَ, like افصح for افصح الكَلَامَ,] inf. n. إِعْرَابٌ, (A, K,) He spoke clearly, plainly, distinctly, or intel-ligibly, (Az, A, Msb, K, * TA,) in Arabic; (Msb;) as also ↓ تعرّب, and ↓ استعرب; said of a foreigner, or one [previously] not clear, plain, distinct, or intelligible, in speech: (Az, Msb, TA:) and ↓ عَرُبَ, aor. ـُ inf. n. عُرْبٌ and عُرُوبٌ, accord. to Th, and عُرْبَةٌ and عِرَابَةٌ [which accord. to general analogy would be عَرَابَةٌ] and عُرُوبِيَّةٌ; (TA;) or ↓ عَرِبَ, aor. ـَ (Msb;) [likewise] signifies he spoke clearly, plainly, or distinctly, after being barbarous, or vitious, in speech: (Msb, TA:) and ↓ عَرُبَ he spoke without incorrectness; (Msb;) and [so اعرب, for] إِعْرَابٌ signifies the committing no error in speech: (K, TA:) and the expressing of meanings clearly, plainly, distinctly, or perspicuously, by words. (TA.) [↓ عرّب, also, has a similar meaning:] it is said in a trad., أَنْ ↓ كَانُوا يَسْتَحِبُّونَ أَنْ يُلَقِّنُوا الصَّبِىَّ حِينَ يُعَرِّبُ يَقُولَ لَا إِلَاهَ إِلَّا اللّٰهُ سَبْعَ مَرَّاتٍ (O, TA) i. e. [They used to like teaching the boy,] when he spoke distinctly, or articulately, [to say “ There is no deity but God ” seven times.] (TA.) And one says, اعرب الكَلَامَ, and اعرب بِهِ, meaning He made the speech [that he spoke] clear, plain, distinct, or perspicuous. (TA.) And اعرب بِحُجَّتِهِ He declared, or spoke out clearly or plainly, his argument, plea, allegation, or the like, without fearing any one. (S, O.) And أَعْرَبْتُ الشَّىْءَ and اعربت عَنْهُ, and ↓ عَرَّبْتُهُ and عرّبت عَنْهُ, which last, accord. to Fr, is better than عرّبتهُ and اعربتهُ, I made the thing clear, plain, distinct, or manifest. (Msb.) And اعرب عَمَّا فِى ضَمِيرِهِ He declared, or spoke out clearly or plainly, what was in his mind. (TA.) And اعرب عَنْهُ لِسَانُهُ, and ↓ عرّب عنه, His tongue made clear, or plain, or spoke clearly, or plainly, for him: and عَمَّا فِى ↓ يُعَرِّبُ قَلْبِهِ لِسَانُهُ His tongue tells plainly, or declares, what is in his heart. (Az, TA.) It is said in a trad., الثَّيِّبُ تُعْرِبُ عَنْ نَفْسِهَا, (S,) or الأَيِّمُ, and ↓ تُعَرِّبُ, accord. to different relaters, but some say the former only, (Msb,) i. e. [She who has become a widow, or been divorced, &c., or she who has no husband, whether she be a virgin or not, or not being a virgin,] shall speak out plainly for herself [when demanded in marriage]: (S, Msb:) or الثَّيِّبُ يُعْرِبُ عَنْهَا لِسَانُهَا, so accord. to IKt, (O,) or عنها ↓ يُعَرِّبُ, (Mgh, O,) so accord. to A 'Obeyd, but, as IAmb says, both are dial. vars. of which neither is preferable to the other; and the meaning is [she who has become a widow, &c., her tongue] shall declare for her. (O.) One says also, اعرب عَنِ الرَّجُلِ He spoke out, or explained, for the man. (TA.) And عَنِ القَوْمِ ↓ عَرَّبْتُ I spoke for the people, or party; (Fr, S, Mgh, * O, K;) and pleaded for them; (Fr, Mgh, * TA;) as also أَعْرَبْتُ; but the former in this sense is better known. (Mgh.) And اعرب عَنْهُ, and عنه ↓ عرّب, He pleaded his cause. (TA.) and عَنْ حَاجَتِهِ ↓ عرّب He spoke and pleaded for the object of his want. (A.) b2: اعرب also signifies He was, or became, chaste, uncorrupt, or free from barbarousness, in speech; although not an Arab. (Msb.) And لَهُ الكَلَامَ ↓ عَرَّبْتُ, inf. n. تَعْرِيبٌ; as also أَعْرَبْتُ له, inf. n. إِعْرَابٌ; I made the speech [that I spoke] clear, or plain, to him, so that there was in it no barbarousness. (TA.) And مَنْطِقَهُ ↓ عرّب, (S, O,) inf. n. تَعْرِيبٌ, (K,) He made his speech free from error, or incorrectness. (S, O, K.) And أَعْرَبْتُ الحَرْفَ I made the حرف [i. e. word] clear, or plain: or the ا in this case denotes privation, and the meaning is (assumed tropical:) I removed its عرب, [app. ↓ عَرَب, from this word as inf. n. of عَرِبَ used in relation to the stomach &c.,] i. e. vagueness. (Msb.) And اعرب كَلَامَهُ He made his speech free from error, or incorrectness, in [what is termed] الإِعْرَاب [here meaning what grammarians generally intend thereby, namely, desinential syntax, or the science of the various inflections of words, literal or virtual, by reason of the various governing words]. (S, O.) [اعرب is also used by grammarians as meaning He declined a word; and أُعْرِبَ as meaning It was declined, or declinable; in these senses opposed to بَنَى and بُنِىَ, inf. n. بِنَآءٌ: and the former also as meaning He analyzed grammatically, or parsed, a sentence: and the inf. n. of the verb (act. and pass.) in these senses is إِعْرَابٌ.] b3: See also 2, first sentence: b4: and again in the first third part of the paragraph. b5: إِعْرَابٌ also signifies The making [a person] to revert from, or relinquish, foul speech; (K, TA;) and so ↓ تَعْرِيبٌ. (TA.) b6: And The speaking foul, or obscene, language; as also ↓ تَعْرِيبٌ, and ↓ اِسْتِعْرَابٌ: (O, K:) thus it bears two contr. significations. (K, TA.) One says of a man, اعرب [&c.], (S, O,) or اعرب فِى كَلَامِهِ, (Msb,) He spoke foul, or obscene, language. (S, O, Msb.) [Golius and Freytag have assigned this meaning to ↓ تعرّب also: the latter of them as from the S and K; in neither of which do I find it.] b7: And The act of copulating: or the speaking of that act in an oblique, or indirect, manner. (K.) A2: and اعرب, (S, O,) inf. n. إِعْرَابٌ, (K,) He had a child born to him of Arabian complexion, or colour. (S, O, K.) b2: And He possessed, or acquired, or sought to acquire, horses, or camels, of pure Arabian race. (TA. [See also 2, in the middle of the latter half; and see مُعْرِبٌ.]) b3: And إِعْرَابٌ signifies One's knowing a horse of pure Arabian race from one of mean race by his neighing. (K.) And A horse's being known by his neighing to be of pure Arabian race, free from any admixture of other than Arabian blood: (K, TA:) [or his making himself to be known as such by his neighing; for] اعرب means he (a horse) neighed, and was consequently known to be of Arabian race. (A.) b4: And The making a horse to run. (K.) Accord. to Fr, one says, اعرب عَلَى فَرَسِهِ, meaning He made his horse to run: but he adds that some say اغرب. (O.) A3: And إِعْرَابٌ signifies The taking as one's wife a woman such as is termed عَرُوبٌ [q. v.]. (K.) A4: اعرب سَقْىُ القَوْمِ meansThe people's watering [of their camels], having been at one time on alternate days, and another time on the fourth day after that of the next preceding watering, then became, and continued to be, of one uniform way. (S, O.) A5: See also 2, last four sentences.5 تعرّب He assimilated himself to the Arabs. (S.) He (a man not of genuine Arabian descent) introduced himself among the Arabs, and spoke their language, and imitated their manner or appearance; [he became a naturalized, or an insitious, Arab; (see العَرَبُ;)] as also ↓ استعرب. (Az, TA.) b2: He became an Arab of the desert; (S, Mgh;) he returned to the desert, (Az, Mgh, TA,) after he had been dwelling in a region of cities or towns or villages and of cultivated land, and joined himself to the Arabs of the desert. (Az, TA.) Hence, تعرّب بَعْدَ هِجْرَتِهِ He became an Arab of the desert [after his flight, or emigration, for the sake of El-Islám], (S, Mgh,) returning to the desert. (Mgh.) b3: He dwelt, or abode, in the desert. (O, K.) b4: See also 4, first sentence. b5: تَعَرَّبَتْ لِزَوْجِهَا She acted in an amorous manner, or with amorous dalliance, and mani-fested love, to her husband. (A, TA.) b6: Respecting a meaning assigned to تعرّب by Golius and Freytag, see 4, latter half.10 استعرب: see 5: b2: see also 4, first sentence: b3: and the same again in the latter half of the paragraph.

A2: استعرب جَرَبًا, said of a camel, He was affected with mange, or scab, which began in his armpits and groins or similar parts, and his lips, and appeared upon the general extent of his skin. (O.) b2: And استعربت, said of a cow, She desired the bull. (O, K.) Q. Q. 1 عَرْبَنَ: see 2, near the end.

عَرْبٌ is syn. with إِعْرَابٌ in the sense of إِفْصَاحٌ [but app. as a subst. (not an inf. n.) meaning Clear, plain, or distinct, speech]. (TA.) b2: and syn. with عِرَابَةٌ, q. v. (TA.) b3: And syn. with عَرَبٌ as [inf. n. of عَرِبَ, and] meaning نَشَاطٌ [i. e. Briskness, liveliness, or sprightliness]. (O, K.) العُرْبُ: see العَرَبُ, first sentence.

عِرْبٌ Such as is dried up, of the [species of barley-grass called] بُهْمَى: (S, O, K:) or of any herb, or leguminous plant: n. un. with ة: or عِرْبُ البُهْمَى signifies the prickles of the بُهْمَى. (TA.) العَرَبُ, (S, A, Mgh, O, Msb, K, &c.,) as also ↓ العُرْبُ, (S, O, Msb, K,) A certain people, or nation; [the Arabs, or Arabians;] (S, O;) the contr. of العَجَمُ (A, Msb, K, TA) and العُجْمُ; (TA;) the inhabitants of the cities, or large towns, (S, A, O, K,) or of the Arabian cities and towns or villages: (Mgh:) [but now, on the contrary, generally applied to those who dwell in the desert:] or those who have alighted and made their abode in the cultivated regions, and have taken as their homes the Arabian cities and towns or villages, and others also that are related to them: (Az, Msb:) or [accord. to general usage] an appellation of common application [to the whole nation]: (T, K:) [and in the lexicons and lexicological works applied to the desert Arabs of pure speech:] it is of the fem. gender: (Msb, K:) and العَرَبُ has two pls., namely, العُرُبُ, with two dammehs, and الأَعْرُبُ [which is a pl. of pauc.]: (Msb:) the rel. n. [which serves as a sing.] is ↓ عَرَبِىٌّ: (S, O, K: [عَرَبٌ عَرَبِىٌّ in the CK is a mistake:]) accord. to Az, (TA,) this appellation is applied to a man of established Arab lineage, even if he be not chaste, or correct, in speech. (Msb, TA.) The dim. of العَرَبُ is ↓ العُرَيْبُ, (S, O,) without ة, (O, TA,) an extr. word [with respect to analogy, as the undiminished noun is fem.]: (TA:) a poet (Abu-l-Hindee, whose name was 'Abd-El-Mu-min, son of 'AbdEl-Kuddoos, O, TA) says, وَمَكْنُ الضِّبَابِ طَعَامُ العُرَيْبِ وَلَا تَشْتَهِيهِ نُفُوسُ العَجَمْ

[And the eggs of dabbs are food of the little Arabs; but the souls of the Foreigners do not desire them]: in which he uses the dim. form to imply respect, or honour, like as it is used in the saying أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ [expl. in art. جذل]. (S, O.) b2: ↓ العَرَبُ العَارِبَةُ (in which the latter word is used as a corroborative of the former as in لَيْلٌ لَائِلٌ, S, O) and ↓ العَرَبُ العَرْبَآءُ (S, A, O, Msb, K) and ↓ العَرَبُ العَرَبِيَّةُ (O) and ↓ العَرَبُ العَرِبَةُ (K) and ↓ العَرَبُ العَرِبَاتُ (CK [but this I do not find in any other copy of the K]) are appellations of The pure, or genuine Arabs: (S, A, O, K:) or those who spoke the language of Yaarub Ibn-Kahtán; which is the ancient language: (Msb:) and ↓ العَرَبُ المُسْتَعْرِبَةُ, (S, O, Msb, K,) as also ↓ العَرَبُ المُتَعَرِّبَةُ, (S, O, K,) is an appellation of The insititious [or naturalized Arabs]; (K;) those who are not pure, or genuine, Arabs: (S, O:) or those who spoke the language of Ismá'eel [or Ishmael] the son of Ibráheem [or Abraham], i. e., the dialects of El-Hijáz and the parts adjacent thereto: (Msb:) and the appellation of ↓ مُسْتَعْرِبَةٌ is thought by Az to apply [also] to people not of pure Arabian descent, who have introduced themselves among the Arabs, and speak their language, and imitate their manner or appearance. (TA.) [The former division is most reasonably considered as consisting of the extinct tribes ('Ád, Thamood, and others mentioned in what follows); or of these together with the unmixed descendants of Kahtán, whose claims to the appellation of genuine Arabs are held by many to be equally valid: and the latter division, as consisting of those whose origin is referred, through Ma'add and 'Adnán, to Ismá'eel (or Ishmael), whose wife was descended from Kahtán. What I find in the TA, on this subject, is as follows.] The former of these two divisions consisted of nine tribes, descendants of Irem [or Aram] the son of Sám [or Shem] the son of Nooh [or Noah]; namely, 'Ád, Thamood, Umeiyim, 'Abeel, Tasm, Jedees, 'Imleek [or Amalek], Jurhum, and Webári; and from them Ismá'eel [or Ishmael is said to have] learned the Arabic language: and the ↓ مُتَعَرِّبَة are [said to be] the descendants of Ismá'eel, the descendants of Ma'add the son of 'Adnán the son of Udd: so says Abu-l-Khattáb Ibn-Dihyeh, surnamed Dhun-Nesebeyn: or the former division consisted of seven tribes, namely, 'Ád, Thamood, 'Imleek, Tasm, Jedees, Umeiyim, and Jásim; the main portion of whom has become extinct, some remains of them, only, being scattered among the [existing] tribes: so says IDrd: and the appellation of ↓ العَرَبُ العَارِبَةُ is also given to the descendants of Yaarub the son of Kahtán [only]. (TA.) [It should be observed, however, that the appellation of ↓ المُتَعَرِّبَةُ is, by those who hold the extinct tribes above mentioned as the only genuine Arabs, applied to the unmixed descendants of Kahtán; and ↓ المُسْتَعْرِبَةُ, to those who are held to be the descendants of Ismá'eel: thus in the Mz, 1st نوع.

Also, it should be observed that the appellation of ↓ العَرَبُ العَارِبِةُ, in the conventional language of Arabic lexicology, is often applied to the Arabs of the classical ages, and the later Arabs of the desert who retained the pure language of their ancestors, indiscriminately: it is thus applied by writers quoted in the Mz (1st نوع) to all the descendants of Kahtán, and those of Ma'add the son of 'Adnán (through whom all the descendants of Ismá'eel trace their ancestry) who lived before the corruption, among them, of the Arabic language.] b3: ↓ الأَعْرَابُ is the appellation given to Those [Arabs] who dwell in the desert; (S, Mgh, O, Msb, K;) such as go about in search of herbage and water; and Az adds, whether of the Arabs or of their freedmen: he says that it is applied to those who alight and abide in the desert, and are neighbours of the dwellers in the desert, and journey, or migrate, with them, to seek after herbage and water: (Msb:) it is not a pl. of العَرَبُ, not being like الأَنْبَاطُ, which is pl. of النَّبَطُ; (S, O;) but is a [coll.] gen. n.: (S:) الأَعَارِيبُ occurs as its pl. (S, O, K) in chaste poetry: (S:) it has no sing. [properly so termed]: (K:) the rel. n. is ↓ أَعْرَابِىٌّ, (S, O,) which is applied to single person; (Msb;) as also بَدَوِىٌّ: (TA:) Az says, if one say to an أَعْرَابِىّ, يَا عَرَبِىُّ, he is pleased; and if one say to an عَرَبِىّ, يَا أَعْرَابِىُّ, he is angry. (TA.) b4: Authors differ as to the cause why the عَرَب were thus called: some say, because of the perspicuity of their speech, from إِعْرَابٌ: others, that they were so called from Yaarub the son of Kahtán, who is said to have been the first that spoke the Arabic language; his original language having been, as asserted by IDrd, [what the Arabs term] Syriac; though some say that Ismá'eel was the first that spoke the Arabic language; and some, that Yaarub was the first that spoke Arabic, and that Ismá'eel was the first that spoke the pure Arabic of El-Hijáz, in which the Kur-án was revealed: others say that the عَرَب were so called from العَرَبَةُ, the name of a tract near El-Medeeneh, or a name of Mekkeh and the adjacent region, where Ismá'eel settled, or the same as Tihámeh [as is said in the Mgh, in which this is pronounced to be the most correct derivation], or the general name of the peninsula of Arabia, which is also called العَرَبَاتُ [as is said in the Msb]: but some say that they were so called in like manner as were the فُرْس and the رُوم and the تُرْك and others, not after the name of a land or other than a land, but by the coining of the name, not a term expressive of a quality or a state or condition &c. (TA.) [If the country were called العَرَبَةُ, an inhabitant thereof might be called, agreeably with analogy, عَرَبِىٌّ; and then, the people collectively, العَرَبُ: but I think that the most probable derivation is from the old Hebrew word

עְרֶב, meaning “ a mixed people,”

which the Arabs assert themselves to have been, almost from the first; and in favour of this derivation it may be reasonably urged that the old Himyeritic language agrees more in its vocabulary with the Hebrew and Phœnician than it does with the classical and modern Arabic.]

A2: See also عَرَبَةٌ.

A3: And see عَرِبٌ.

A4: [It also app. signifies (assumed tropical:) Vagueness (considered as an unsoundness) in a word; from the same as inf. n. of عَرِبَ used in relation to the stomach &c.:] see 4, latter half.

عَرِبٌ [part. n. of عَرِبَ, q. v.: as such signifying] Having the stomach in a bad, or corrupt, state. (O, K.) And مَعِدَةٌ عَرِبَةٌ A stomach in a bad, or corrupt, state, (S, O, TA,) from being burdened. (TA.) b2: Also, and ↓ عَرَبٌ, (O, K,) the former of which is the more common, (TA,) and ↓ عُرْبُبٌ, (O, K,) Abundant water, (O, K,) such as is clear, or limpid. (K.) And نَهْرٌ عَرِبٌ (TA) and ↓ عَارِبٌ and ↓ عَارِبَةٌ (K) A river containing abundance of water. (K, TA.) And بِئْرٌ عَرِبَةٌ A well containing much water. (K.) b3: عَرِبَةٌ applied to a woman: see عَرُوبٌ, in four places. b4: العَرَبُ العَرِبَةُ and العَرِبَاتُ: see العَرَبُ, first quarter.

عَرْبَةٌ: see عِرَابَةٌ.

عَرَبَةٌ A river that flows with a vehement, or strong, current. (S, O, K.) A2: And i. q. نَفْسٌ [The soul, mind, or self]. (S, O, K.) [It is thought to occur in a pl. sense, without ة, as a coll. gen. n., in the following sense, quoted in the S immediately after the explanation above.] A poet says, (S,) namely, Ibn-Meiyádeh, (O,) لَمَّا أَتَيْتُكَ أَرْجُو فَضْلَ نَائِلِكُمْ

↓ نَفَحْتَنِى نَفَحَةً طَابَتْ لَهَا العَرَبُ [When I came to thee, hoping for the redundance of your bounty, thou gavest me a gift with which the souls were pleased]: (S, O:) thus related by some, and expl. as meaning طَابَتْ لَهَا النُّفُوسُ: but the [approved] relation is, طَارَتْ بِهَا العَرَبُ [(assumed tropical:) which the Arabs made to fly upon the wings of fame], i. e. حَدَّثَتِ العَرَبُ النَّاسَ بِهَا [meaning (assumed tropical:) of which the Arabs talked to the people]. (O.) A3: Also sing. of عَرَبَاتٌ (TA) which is the name of Certain stationary vessels that used to be in the Tigris. (K, TA.) b2: [As meaning A wheel-carriage of any kind (which is commonly called in Egypt عَرَبِيَّة) it is post-classical.]

العَرَبُ العَرْبَآءُ: see العَرَبُ, first quarter: and see عَرْبَانُ.

عُرْبُبٌ: see عَرِبٌ.

عَرَبِىٌّ; and العَرَبُ العَرَبِيَّةُ: see العَرَبُ, first quarter. b2: لَا تَنْقُشُوا فِى خَوَاتِيمِكُمْ عَرَبِيًّا, (Mgh, O, K, TA,) in a trad., or, as some relate it, ↓ العَرَبِيَّةَ, (TA,) means Engrave not on your signets مُحَمَّدٌ رَسُولُ اللّٰهِ; (Mgh, O, K, TA;) because this was engraved on the Prophet's own signet: (O, TA:) as though he had said, نَبِيًّا عَرَبِيًّا [an Arabian prophet]; meaning himself. (O, K, TA.) Omar said, ↓ لَا تَنْقُشُوا فِى خَوَاتِيمِكُمُ العَرَبِيَّةَ [Engrave not on your signets Arabic]: and Ibn-'Omar disapproved of engraving on a signet words from the Kur-án. (Mgh, * O, TA.) [عَرَبِىُّ الوَجْهِ often occurs in post-classical works as meaning Having an Arab face; i. e. long-faced; opposed to تُرْكِىُّ الوَجْهِ.] b3: See also عِرَابٌ, in two places.

A2: Also A white barley, the ears of which are bifurcate [so I render, agreeably with the TK, سُنْبُلُهُ حَرْفَانِ]: (K, TA:) it is wide, and its grain is large, larger than the grain of the barley of El-'Irak, and it is the best of barley. (TA.) العَرَبِيَّةُ The Arabic language; (S, TA;) the language of the Kur-án. (Msb.) Katádeh says that the tribe of Kureysh used to cull, or select, what was most excellent in the dialects of the Arabs, [in the doing of which they were aided by the confluence of pilgrims from all parts of the country,] so that their dialect became the most excellent of all, and the Kur-án was therefore revealed in that dialect. (TA.) See also عَرَبِىٌّ, in two places. b2: And see عُرُوبَةٌ.

عَرْبَانُ [written in the TA without any syll. signs, but it is app. thus, fem. عَرْبَآءُ (like حَيْرَآءُ fem. of حَيْرَانُ), whence, probably, the appellation ↓ العَرَبُ العَرْبَآءُ,] A man chaste, uncorrupt, or free from barbarousness, in speech: so in the Towsheeh. (TA.) [See also عَرِيبٌ.]

عُرْبَانٌ and عُرُبَّانٌ: see what next follows.

عَرَبُونٌ and عُرْبُونٌ and ↓ عُرْبَانٌ (Mgh, * O, Msb, K) and ↓ عُرُبَّانٌ, mentioned on the authority of Ibn-Es-Seed, as of the dial. of El-Hijáz, and عَرْبُونٌ, mentioned by AHei, but this last is a vulgar word, and is disallowed by Lb; (TA;) as also أَرَبُونٌ and أُرْبُونٌ and أُرْبَانٌ; (Mgh, * Msb, K;) [An earnest, or earnest-money;] a portion of the price, whereby a bargain is ratified; (K, TA;) a thing that is paid by the purchaser of a commodity, (Mgh, O, Msb,) or by the hirer of a thing, (Msb,) on the condition that if the sale (Mgh, O, Msb) or hire (Msb) have effect, it shall be reckoned as part of the price, and otherwise shall not be reclaimed; (Mgh, O, Msb;) called by the vulgar رَبُون: (O:) it is forbidden in a trad., (Mgh, O, TA,) and by most of the lawyers, but allowed by some: (TA:) عربون is said by As to be a foreign word arabicized, (Msb,) and so say many authors; though it is said by some of the expositors of the Fs to be from التَّعْرِيبُ signifying “ the making clear, plain,” &c.; اربون being also derived from أُرْبَةٌ signifying “ a knot: ” (TA:) and [it is said that] the ن in عربون and عربان may be augmentative or radical, because one says أَعْرَبَ فِى كَذَا and عَرْبَنَ. (O.) b2: [Hence,] أَلْقَى عَرَبُونَهُ (assumed tropical:) He ejected his excrement, or ordure. (O, K, TA.) عِرْبِيَآءُ: see عَرُوبَآءُ.

عَرَابٌ The fruit of the species of tree called خَزَم [q. v.], of the bark of which [tree] ropes are made: (O, K, TA:) [beads which are used in prayer are made thereof, (Freytag, from the Deewán of the Hudhalees,) i. e., of the berries thus called, and] it [the fruit] is eaten by the apes, or monkeys, and sometimes, in a case of hunger, by men: n. un. with ة. (O, TA.) خَيْلٌ عِرَابٌ Horses of pure Arabian race; (Mgh, K;) opposed to بَرَاذِينُ; (S, O, Msb;) also termed ↓ أَعْرُبٌ and ↓ مُعْرِبَةٌ, (K,) which last [erroneously written in the CK مَعْرِبَةٌ] is fem. of مُعْرِبٌ, signifying a horse having no strain of admixture of other than Arabian blood: (Ks, S, O:) one of such horses is [also] termed ↓ عَرَبِىٌّ: (Mgh, Msb:) by the pl. عِرَابٌ, they distinguish beasts from human beings. (Mgh.) b2: And إِبِلٌ عِرَابٌ (S, O, Msb, K) and ↓ أَعْرُبٌ (TA) Camels of pure Arabian race: (K;) opposed to بَخَاتِىٌّ. (S, O, Msb.) b3: And بَقَرٌ عِرَابٌ A goodly sort of oxen, of generous race, with short and fine hair, smooth, or sleek, (Msb,) having even backs, and thick hoofs and hides: one of which is termed ↓ عَرَبِىٌّ. (TA voce دَرَبَانِيَّةٌ.) عَرُوبٌ A woman who manifests love to her husband; (IAar, S, O, K, TA;) and is obedient to him; (IAar, TA;) as also ↓ عَرُوبَةٌ: (TA:) and (so in the O and TA, but in the CK “ or ”) a woman disobedient to her husband; (IAar, O, K, TA;) unfaithful to him by unchastity; corrupt in her mind: (IAar, O, TA:) as though having two contr. meanings; [the latter meaning] from عَرْب [a mistranscription for عَرَب] signifying

“ corruptness ” of the stomach: (O:) or who loves him passionately, or excessively: or who manifests love to him, evincing passionate, or excessive, desire: [lit., evincing that; meaning what is expressed by the words immediately preceding it; for otherwise this last explanation would be the same as the first; and as I have rendered it, it is nearly the same as an explanation in the Expos. of the Jel (lvi. 36), manifesting love to her husband, by reason of passionate, or excessive, desire:] (K:) and (so in the TA, but in the CK “ or ”) a woman who is a great laugher: and ↓ عَرُوبَةٌ and ↓ عَرِبَةٌ signify the same: (K:) the pl. of the first is عُرُبٌ (S, O, K) and عُرْبٌ; (TA;) and the pl. of ↓ عَرِبَةٌ is عَرِبَاتٌ: (K:) IAth says that ↓ عَرِبَةٌ signifies a woman who is eager for play, or sport: and عُرُبٌ, he adds, is pl. of ↓ عَرِيبٌ, which signifies a woman of goodly person, who manifests love to her husband: and it is also said that عُرُبٌ signifies women who use amorous gesture or behaviour, and coquettish boldness, with feigned coyness or opposition: or who make a show of, or act with, lasciviousness: or passionately loving: and ↓ عَرِبَةٌ and عَرُوبٌ, accord. to Lh, signify a woman passionately loving, and lascivious. (TA.) عَرِيبٌ i. q. ↓ مُعْرِبٌ, which means, accord. to Az, A man chaste, uncorrupt, or free from barbarousness, in speech. (TA.) b2: [Hence,] مَا بِالدَّارِ عَرِيبٌ (S, O, K) and ↓ مُعْرِبٌ (K) (assumed tropical:) There is not in the house any one: (S, O, K:) used [in this sense] as applying to either sex, but only in a negative phrase. (TA.) b3: See also عَرُوبٌ, latter half.

العُرَيْبُ: see العَرَبُ (of which it is the dim.), second sentence.

عَرَابَةٌ: see عِرَابَةٌ. b2: Also Coïtus. (TA.) A2: And A bag with which the udder of a sheep, or goat, is covered: pl. عَرَابَاتٌ. (IAar, O, K.) عِرَابَةٌ (S, O, K) and ↓ عَرَابَةٌ (O, TA) and ↓ عَرْبَةٌ (O) or ↓ عَرْبٌ (TA) Foul, or obscene, speech or talk; (S, O, K, TA;) like إِعْرَابٌ and تَعْرِيبٌ. (K.) عَرُوبَةٌ: see عَرُوبٌ, in two places.

A2: عَرُوبَةُ (O, K) and العَرُوبَةُ (K) and (O) يَوْمُ العَرُوبَةِ (S, O) Friday; (S, O, K;) and ancient name of that day (S, O, TA) in the Time of Ignorance: (TA:) accord. to some, it is most chastely without the article; (TA;) thus it occurs in old poetry of the Time of Ignorance; (O;) and it is thought to be not Arabic; (TA;) and said to be arabicized from the Nabathæan أَرُبَا: (Har p. 340, q. v.:) accord. to others, the article is inseparable from it; and its meaning, accord. to Ibn-En-Nahhás is the manifest and magnified, from أَعْرَبَ “ he made clear, plain,” &c.; or accord. to an authority cited in the R, its meaning is mercy. (TA.) [See art. ابجد.]

عُرُوبَةٌ (S, K) and ↓ عُرُوبِيَّةٌ (K) The quality of being Arabian: (S, K, TA:) each [said to be] an inf. n. having no verb. (TA. [But see عَرُبَ at the commencement of this art. and under أَعْرَبَ.]) And ↓ عَرَبِيَّةٌ is used [in the same sense] as denoting the quality of a horse such as is termed عَرَبِىٌّ. (TA.) عَرُوبَآءُ a name of The seventh heaven: (IAth, K, TA:) or, accord. to Sub, it is ↓ عِرْبِيَآءُ, corresponding to جِرْبِيَآءُ, which is a name of “ the seventh earth; ” (TA in this art.;) or these two words are with the article ال. (TA in art. جرب.) عُرُوبِيَّةٌ: see عُرُوبَةٌ.

عَرَّابٌ One who makes عَرَابَات (pl. of عَرَابَةٌ) i. e. bags to cover the udders of sheep or goats. (IAar, O, K.) عَرَبْرَبٌ i. q. سُمَّاقٌ [i. e. Sumach]. (O, TA.) قِدْرٌ عَرَبْرَبِيَّةٌ i. q. سُمَّاقِيَّةٌ [app. meaning A cooking-pot in which food prepared with sumach is cooked]. (O.) عَارِبٌ and عَارِبَةٌ: see عَرِبٌ. b2: العَرَبُ العَارِبَةُ: see العَرَبُ, in two places.

أَعْرَبُ More, or most, distinct or plain [&c.]. (TA.) الأَعْرُبُ is a pl. of العَرَبُ [q. v.]. (Msb.) b2: See also عِرَابٌ, in two places.

الأَعْرَابُ: see العَرَبُ, latter half.

أَعْرَابِىٌّ: see العَرَبُ, latter half.

مُعْرِبٌ: see عَرِيبٌ, in two places: b2: and see عِرَابٌ. b3: Also One who has horses of pure Arabian race: (S, O:) one who has with him a horse of such race: and one who possesses, or acquires, or seeks to acquire, horses, or camels, of such race. (TA.) اسْمٌ مُعَرَّبٌ [An arabicized noun;] a noun received by the Arabs from foreigners, indeterminate, [i. e. significant of a meaning, (as is said in the Mz, 19th نوع,)], such as إِبْرِيسَم [meaning “ silk ”], and, if possible, accorded to some one of the forms of Arabic words; otherwise, spoken by them as they received it; and sometimes they derived from it: but if they received it as a proper name, it is not termed مُعَرَّبٌ, but أَعْجَمِىٌّ, like إِبْرَاهِيمُ and إِسْحَاقُ. (Msb.) [مُعَرَّبٌ alone is also used in this sense, as a subst: and as such its pl. is مُعَرَّبَاتٌ: thus in the Mz, ubi suprà; and often in lexicons &c.]

العَرَبُ المُتَعَرِّبَةُ and see العَرَبُ, each in three places.

العَرَبُ المُسْتَعْرِبَةُ: see العَرَبُ, each in three places.

عهد: عَهِد: تعهَّد، وعد وأشهد الله على ذلك. (ألكالا). وفيه: عَهَد.
اعْهَدْ: أوصِ بمعنى تهيأ للموت. (معجم الطرائف).
عهد لفلان، عهد لابنه: أوصى بحقوقه لابنه (دي ساسي طرائف 2: 24).
عهد بفلان. لعهده بهم يومئذ: لالتقائه بهم يومئذ. (دي سلان، تاريخ البربر 2: 169).
عهد من فلان وبفلان، ففي ألف ليلة 1: 100): وكنت اعهد منه بدين الاسلام، وقد ترجمها لين إلى الإنجليزية بما معناه: حضضته ونصحته من قبل باعتناق الإسلام.
عاهَد. عاهد فلاناً على: وعده ب، (بوشر).
عهد ب: نذر على نفسه، وهي مرادف: نذر لله. (فوك).
تَعهَّد: زار، وتردّد إلى المكان. (ويجرز ص13).
وفي تاريخ البربر (1: 440): وانقبض تجار النصارى عن تعَّد بلاد المسلمين.
تعهَّد فلاناً: اعتنى به، ووفّر له حاجاته، وقام بمعاشه. (معجم الطرائف). وفيه: عالج مريضاً، غير إنه ليس في النص ما يدل على أن فلانا هذا كان مريضاً.
تعَّهد فلاناً: اهتم به وتفقده، ورعاه. (انظر لين) وفي ألف ليلة (1: 269): وهو يتعهد العجوز وينظر إليها كل وقت. وهذا أيضاً في طبعة بولاق. وفي طبعة برسل (2: 298): تعاهَد.
التعَهَّدُ (المصدر): إكباب ومثابرة على الدرس.
ففي عباد (1: 245): انصرف إلى الأدب وحصل منه لثقوب ذهنه على قطعة وافرة علقها من غير تعَّهد لها ولا إمعان في غمارها.
تعَّهد: قبل الاقتراح، ووافق على العرض. (تاريخ البربر 1: 564).
تعَّهد فلاناً وبه: أرسل إليه كل حين أو من وقت لآخر بعض الأشياء. ففي حَيان (15و): تعَّهدهم بالصلات. وفي تاريخ البربر (1: 148): صاروا يتعهد ونهم بالجباية بعض السنين. وفيه (2: 26): تعهدهم بالجوائز والخِلَع. وفيه (2: 51): تعهدهم بالعطاء. أو بمعنى أرسل فقط، ففي حيّان- بسّام (3: 140ق): لم يتعهدوه فيها (فيما) بَعْدُ بفارس ولا درهم.
تعهَّد إلى فلان وبه: أوصاه به، وتشفع فيه إليه، وزكّاه. (تاريخ البربر 1: 516).
تعهَّد: تكفّل، أخذ على نفسه، ألزم نفسه (بوشر).
تعهّد: حالف، تحالف. (هلو).
تعاهد: زار، تردد إليه. (فوك).
ويقال: تعاهد مع. وانظر: تعاهده بالزيارة (تاريخ البربر 1: 359).
تعاهد الشيء: اعتنى به، ففي كليلة ودمنة (ص174): فَلْتُحْسِن تعاهُدَك لنفسك فانك إذا فعلت ذلك جاءك الخير يطلبك كما يطلب الماء انحداره.
تعاهد فلانا ب: أرسل إليه في كل حين أو من وقت إلى آخر شيئاً ما، مثل تعَّهد. (أخبار ص52). وأظن أن صاحب المعجم اللاتيني أراد نفس هذا المعنى في تفسير: dirigo) premitto ونجد في عبارات أخرى نفس المعنى، ففي تاريخ البربر (2: 206). مثلاً: تعاهدهم بحُنُوه: أي أظهر لهم الحنان دائماً. وفيه (1: 106): يتعاهدون الرؤوس بالحلق. أي يحلقون رؤوسهم من حين إلى آخر.
وفي التقويم (ص42): ويتعاهد نَقْصُ الامتلاء بالفصد والدواء. أي يداوون كظّة الدم وزيادته ووفرته بالعنصر والإسهال من حين إلى آخر.
تعاهد مع فلان على: تحالف معه على، واتفق معه وتعاقد على. (فوك).
اعتهّد: نفَّذ، أنجز. (الفخري ص174).
عَهْد: وعد، عقد عرفي. (بوشر).
عَهْد: فرمان. (محيط المحيط).
العهد القديم والجديد: الأسفار المقدسة التي كتبت قبل المسيح وبعد المسيح (محيط المحيط).
عَهْد: عند الدراويش: حفل كان الدراويش يقيمونه لتلقين العضو الجديد أسرار طريقتهم. انظر (لين عادات 1: 370).
عَهْد: موعد، مكان اللقاء، ملتقى .. (بوشر).
خميس العهد: خميس جمعة الآلام. خميس القربان أو الأسرار، لين عادات (2: 364).
عَهْدَة: في معجم لين (2183) عهد مرادف ذمة. ويقول ابن جبير (ص344): المقام تحت عهدة الذمة.
عُهْدَة: لا ادري ما هو المعنى الدقيق لهذه الكلمة التي وردت في عبارة حَيان- بسّام (3: 5ق): لم يكن جواداً ولم يكن بخيلا أعطى وحرم وجاد وبخل فكأنَّه نجا من عهدة الذَّم.
عُهْدة: أجل، موعد معين للجواب. (ألكالا).
عليه عهدة: يمكن الاعتماد عليه. (بوشر).
عهدة الشيخ عند أهل لبنان: مقاطعته (محيط المحيط).
مَعهْد: موضع التسلية والانشراح واللهو. (المقري 1: 304) = (مُنْتَزَه 2: 409) وانظر: 1: 308).
مَعْهَد: اسم زمان، ويستعمل بنفس المعنى الذي تستعمل به كلمة عَهْد في قولهم: متى عهدك بفلان، عهدي به قريب. (معجم مسلم).
مَعْهُود. المعهود: المعروف. ويكنى به عن آلة التناسل. (ألف ليلة 1: 899).
موضع معهود موضع اللقاء، ملتقى. (بوشر).
غير معهود: غير منتظر، غير متوقع، طارئ (بوشر).
مُعاهِد. كنا معاهدين نشاهد أشياء عجيبة: كنا نؤمل ونتوقع مشاهدة أشياء عجيبة. (بوشر).
مُعَاهَدة: اتفاق بين ملكين. (محيط المحيط).

عهد

1 عَهِدَ إِلَيْهِ, (S, A, &c.,) aor. ـَ (Msb,) inf. n. عَهْدٌ, (TA,) He enjoined, charged, bade, ordered, or commanded, him; (S, A, Mgh, O, Msb, K, TA;) as also مِنْهُ ↓ استعهد. (A.) One says, عَهِدْتُ إِلَيْهِ بِالأَمْرِ I enjoined him, or charged him, &c., to do the thing. (Msb.) And it is said in the Kur [xxxvi. 60], أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِى آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ [Did I not enjoin you, or charge you, &c., O sons of Adam, that ye should not serve the Devil? or, saying, Serve not ye the Devil?]. (O, Msb.) [And in the same, ii. 119, وَعَهِدْنَا إِلَى إِبْرٰهِيمَ وَإِسْمٰعِيلَ أَنْ طَهِّرَا بَيْتِى And we enjoined, or charged, &c., Abraham and Ishmael, saying, Purify ye my house.] And one says also, عَهِدَ إِلَيْه فِيهِ, meaning تَقَدَّمَ [i. e. He enjoined him, or charged him, &c., respecting it, or to do it]. (TK.) And He obliged him to do it. (L in art. عقد.) b2: Also He imposed a condition, or conditions, upon him; (A;) and so مِنْهُ ↓ استعهد: (A, K:) which latter signifies (O, K) also (K) he wrote a statement of a compact, covenant, confederacy, or league, as binding upon him. (O, K.) b3: And He made a compact, contract, covenant, or the like, with him; or a promise to him. (MA.) [See also 3.] b4: And عَهِدَ إِلَىَّ فُلَانٌ فِى

كَذَا Such a one was, or became, or made himself, responsible, answerable, accountable, amenable, surety, or guarantee, to me, for, or in respect of, such a thing. (TK.) A2: عَهِدَ وَعْدَهُ, inf. n. عَهْدٌ, He fulfilled his promise. (TK.) b2: And عَهِدَ الحُرْمَةَ, inf. n. as above, He was mindful, regardful, or observant, of that which should be sacred, or inviolable; or of that which was entitled to reverence, respect, honour, or defence. (TK.) A3: عَهِدَهُ, (S, Mgh, Msb,) inf. n. عَهْدٌ, (Msb, K,) He met, or met with, him, or it, (S, Mgh, Msb, K, *) بِمَكَانِ كَذَا in such a place. (S, Mgh, Msb.) [See also عَهْدٌ below.] b2: And He knew, or was acquainted with, him, or it, (Msb, K, * TA,) عَلَى حَالٍ in a state, or condition, or فِى مَكَانٍ in a place. (TA.) And عُهِدَ He, or it, was known. (S, O.) One says, الأَمْرُ كَمَا عَهِدْتَ The affair, or case, was as thou knewest. (Msb.) And the saying of Umm-Zara, وَلَا يَسْأَلُ عَمَّا عَهِدَ (O, TA,) means Nor used he to ask respecting that which he saw, (O,) or that which he knew, (TA,) in the tent, or house, by reason of his liberality. (O, TA.) [See, again, عَهْدٌ below.]

A4: عُهِدَتِ الأَرْضُ, (S,) or الرَّوْضَةُ, (A,) The land, or the meadow, was rained upon (S, A) by the rain called عَهْدَة [or عَهْد]: (A:) and عُهِدَ المَكَانُ [in the CK بالمَكَانِ] the place was rained upon by the rain called عهْد, i. e. the first of the rain called الوَسْمِىّ: (K:) or was altogether rained upon. (TA.) 3 مُعَاهَدَةٌ is between two persons; (O;) signifying The uniting with another in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, (Msb,) عَلَى

كَذَا [respecting, or to do, such a thing]. (MA.) You say, يُعَاهِدُكَ وَتُعَاهِدُهُ [He makes a compact, &c., with thee, and thou makest a compact, &c., with him]. (S, O.) [See also عَهِدَ إِلَيْهِ.] b2: and عاهدهُ He swore to him. (K in this art., and Mgh in art. وثق.) A2: See also 5.4 أَنَا أُعْهِدُكَ مِنْ إِبَاقِهِ, (ISh, O, K,) inf. n.إِعْهَادٌ, (K,) I hold thee clear of responsibility for his running away: (ISh, O, K, TA:) said by one who has purchased a slave. (TA.) And in like manner, أَنَا أُعْهِدُكَ مِنْ هَذٰا الأَمْرِ I hold thee, or make thee, secure from this thing. (TA.) Hence the term ↓ عُهْدَةٌ. (TA.) And the latter phrase signifies [also] I am responsible for thy security from this thing. (ISh, O, K.) 5 تعهّدهُ He renewed his acquaintance with it, or his knowledge of it; (S, O, L, Msb, K;) this is the proper signification; (Msb;) as also ↓ اعتهدهُ; (O, * L, K;) and ↓ تعاهدهُ; (L, K;) and ↓ عاهدهُ, inf. n. مُعَاهَدَةٌ: (L:) and he sought it, or sought for it or after it, it being absent from him; syn. تَفَقَّدَهُ; as also ↓ تعاهدهُ, and ↓ اعتهده: (K:) or تعهّدهُ and تفقّدهُ are used, by some, each in the place of the other; but accord. to Er-Rághib and many others, the former signifies he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having known of it before; and the latter, he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having lost it: (MF in art. فقد:) or تعهّدهُ signifies he renewed his acquaintance with it, or his knowledge of it, and sought, or sought leisurely or repeatedly, to find means of rectifying it, reforming it, or putting it into a good or right or proper state: (IDrst, TA:) or he came to it, and rectified it, reformed it, or put it into a good or right or proper state: (Mgh:) or as first expl. above, and also he returned to it time after time, or went frequently to it, and rectified it, reformed it, or put it into a good or right or proper state: (Msb:) or, simply, [as also ↓ تعاهدهُ,] he returned, or recurred, to it time after time, [see an instance voce أَخْرَقُ,] or went frequently to it: (Et-Tedmuree, TA:) and also [i. e. both signify also he paid repeated, or frequent, attention to it; or] he was careful, or mindful, of it; or attentive to it. (S, O, Msb. *) One says also, تَعَهَّدْتُ فُلَانًا [I renewed my acquaintance with such a one; repaired, or betook myself, to him frequently; paid frequent attention to him; or simply paid attention to him]. (S, O.) And تَعَهَّدْتُ ضَيْعَتِى, (S, O, Mgh,) properly signifying I renewed my acquaintance with, or my knowledge of, my estate, is used as meaning I came to my estate, and put it into a good or right or proper condition: (Mgh:) [or I paid repeated, or frequent, or much, attention to it, taking good and effectual care of it; I husbanded it well:] or, accord. to IDrst, the verb here has the meaning given above on his authority: or, accord. to Ed-Tedmuree, the meaning is that given above as his explanation; and is from عَهْدٌ as signifying “ rain that falls after other rain,” or from the same word as signifying “ a place of abode in which one has known a thing: ” (TA:) and one may say also ↓ تَعَاهَدْتُ; (Fr, ISk, Mgh;) but تَعَهَّدْتُ is more chaste, (El-Fá- rábee, S, O, Msb,) because ↓ تَعَاهُدٌ is only between two [or more]: (S, O:) or تعاهدت is not allowable, (Az, AHát, Th, IF, Msb,) for the reason just mentioned: (IF, Msb:) Az says that six Arabs of the desert, of chaste speech, being asked in the presence of himself and of Yoo, one after another, whether they said تعهّدت ضيعتى or ↓ تعاهدت, all answered, تعهّدت. (AHát, TA.) One also says, of a man, يَتَعَهَّدُهُ صَرْعٌ [Epilepsy befalls him repeatedly, or time after time]. (S, O.) 6 تعاهدوا They united in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, [عَلَى كَذَا respecting, or to do, such a thing;] syn. تَعَاقَدُوا, (S and K in art. عقد,) and تَحَالَفُوا. (S and K in art. حلف.) A2: See also 5, in six places.8 إِعْتَهَدَ see 5, near the beginning, in two places.10 إِسْتَعْهَدَ see 1, former half, in two places. b2: One says also, اسْتَعْهَدْتُهُ مِنْ نَفْسِهِ, meaning I made him responsible for accidents [arising, or that might arise,] from himself. (O, K. *) عَهْدٌ [an inf. n. of 1, q. v.: used as a simple subst.,] An injunction, a charge, a bidding, an order, or a command. (S, A, Mgh, O, Msb, K, TA.) [Pl. in this and other senses عُهُودٌ.] عَهْدِى

أَنْ لَا آخُذَ مِنْ رَاضِعٍ شَيْئًا, occurring in a trad., is a phrase tropically abridged, meaning (tropical:) It is in the injunction, or charge, prescribed as obligatory on me [that I should not take anything from a suckling]. (Mgh.) b2: A compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, an engagement, a bond, an obligation, or a promise: (S, A, Mgh, O, L, Msb, K, TA:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ has this this meaning, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) Hence وَلِىُّ عَهْدٍ The suc-cessor by virtue of a covenant of a Khaleefeh [or King]. (TA.) [And وِلَايَةُ عَهْدٍ The succession by virtue of a covenant.] b3: Protection, or safeguard; a promise, or an assurance, of security or safety; responsibility, or suretiship; syn. أَمَانٌ; and ذِمَّةٌ; (Sh, S, A, O, Msb, K;) and ضَمَانٌ; (O, K;) as also ↓ عُهَّيْدَى [in the O ↓ عُهَيْدَى] and ↓ عِهْدَانٌ [which last is said in the S and O to be syn. with عَهْدٌ, but in what sense is not there specified]. (K.) Hence, ذُو عَهْدٍ, an appel-lation given to a Christian, and a Jew, [and a Sabian, who is a subject of a Muslim government,] meaning One between whom and the Muslims a compact, or covenant, subsists, whereby the latter are responsible for his security [and freedom and toleration] as long as he acts agreeably to the compact [by living peaceably with them and paying a poll-tax]; (Mgh, * Msb, * TA;) [i. e. a free non-Muslim subject of a Muslim government;] as also ↓ مُعَاهِدٌ and ↓ مُعَاهَدٌ, the act. and pass. forms being both applied to such a person because the compact is mutual; (Msb;) both syn. with ذِمِّىٌّ: (S:) persons of this description are called collectively أَهْلُ العَهْدِ. (TA.) b4: An oath: (S, A, O, K:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ signifies an oath whereby one secures himself against him with whom he makes a compact, contract, covenant, or the like, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) [But it is generally used as a sing.: hence,] one says, عَلَىَّ عَهْدُ اللّٰهِ لَأَفْعَلَنَّ كَذَا [The oath by attestation of God is binding on me that I will assuredly do such a thing]. (S, O.) b5: A writ, or diploma, of appointment to the office of a prefect or governor or the like: (S, O, K:) pl. عُهُودٌ. (TA.) b6: Defence of those persons, or things, that should be sacred, or inviolable, or that are entitled to reverence, respect, honour, or defence; (S, A, O, K;) and mindfulness, regard, or observance, (S, K,) of such things, (K,) or of love, or affection; occurring in this sense in a trad., in which it is said that generosity therein is a point of religion. (S.) b7: Fulfilment of a promise or the like. (O, K.) So in the Kur vii. 100. (O.) b8: The assertion of the unity of God: whence, إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمٰنِ عَهْدًا [Except such as hath made a covenant with the Compassionate to assert his unity], (O, K,) in the Kur [xix. 90]: (O:) and the words of a trad. relating to prayer, أَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ I am persevering in the observance of my covenant and promise to Thee to believe in Thee and to assert thy unity incessantly [as far as I am able]. (TA.) A2: Also A time; (S, * A, K;) and so ↓ عِهْدَانٌ. (A, TA.) One says, كَانَ عَلَى عَهْدِ فُلَانٍ and ↓ عِهْدَانِهِ It was in the time of such a one. (A.) And كَانَ ذٰلِكَ فِى عَهْدِ شَبَابِى That was in the time of my youth, or young manhood. (TK.) And أَتَى عَلَيْهَا عَهْدٌ طَوِيلٌ [Over which a long time has passed]. (S, in explanation of قَرْيَةٌ عَهِيدَةٌ meaning قَدِيمَةٌ.) b2: One says also, عَهْدِى بِهِ قَرِيبٌ i. e. My meeting [with him, or it, was a short time ago]. (S, * Msb.) And هُوَ قَرِيبُ العَهْدِ بَكَذَا He knew, or was acquainted with, such a thing, and was in such a state, or condition, recently, or a short time ago. (Msb. [And in like manner one says حَدِيثُ العَهْدِ and حَدِيثُ عَهْدٍ.]) And عَهْدِى بِهِ بِمَوْضِعِ كَذَا, (K, TA,) and فِى حَالِ كَذَا, (TA,) I met, or met with, or I knew, [or I saw,] him, or it, in such a place, (K, TA,) and in such a state, or condition. (TA.) And مَا لِى عَهْدٌ بِهِ [I have not any knowledge of, or acquaintance with, him, or it]. (A.) And مَتَى عَهْدُكَ بِفُلَانٍ When didst thou meet, or meet with, such a one? (Mgh:) or see such a one? (TA.) And مَتَى عَهْدُكَ بِالخُفِّ When didst thou wear the boots? (Mgh.) and مَتَى عَهْدُكَ بِأَسْفَلِ فِيكَ [When didst thou see the lower part of thy mouth?]: a prov.; said in asking a person respecting an old affair of which he has no knowledge. (L.) The saying of the poet, (Aboo-Khirásh El-Hudhalee, TA, and so in a copy of the S,) فَلَيْسَ كَعَهْدِ الدَّارِ يَا أُمَّ مَالِكٍ

وَلٰكِنْ أَحَاطَتْ بِالرِّقَابِ السَّلَاسِلُ [And it is not like the formerly-known state of the abode, O Umm-Málik; but chains have surrounded the necks;] is expl. as meaning, the case is not as thou knewest it; but El-Islám has come, and has subverted that case. (S, TA.) [Hence, لِلْعَهْدِ and ↓ لِلْمَعْهُودِ, said of the article اَلْ; meaning Used to distinguish a noun as known to the hearer, or reader, in a particular sense.]

A3: Also A first rain; the rain immediately following which is called وَلْىٌ: (TA:) or the first of the rain called الوَسْمِىُّ; (IAar, M, K;) and so ↓ عَهْدَةٌ and ↓ عِهْدَةٌ and ↓ عِهَادَةٌ, (M, K, TA,) or, as in some copies of the K [and in the CK], ↓ عِهَادٌ, which is pl. of عَهْدٌ. (TA.) b2: And Rain that falls after other rain, (AHn, S, K,) while the moisture of the former yet remains; (AHn, K;) as also ↓ عَهْدَةٌ and ↓ عِهْدَةٌ: (TA:) pl. عِهَادٌ and عُهُودٌ: (S:) or عِهَادٌ, accord. to some, signifies recent rains; app. from the saying, أَصَابَتْنَا دِيمَةٌ بِعْدَ دِيمَةٍ عَلَى عِهَادٍ

غَيْرِ قَدِيمَةٍ [A continuous and still rain fell upon us after a continuous and still rain following upon عهاد not long anterior]: (AHn, TA:) or عِهَادٌ signifies rains of the [season called] رَبِيع [here meaning autumn, as is shown voce نَوْءٌ], after the rain called الوَسْمِىّ: (A:) or weak, fine rain, of that which is called وَسْمِىّ. (IAar, TA.) b3: And عَامُ العُهُودِ means The year of few rains. (TA.) A4: See also عُهْدَةٌ, near the middle, in two places: A5: and see مَعْهَدٌ, in three places.

عَهِدٌ A man who applies himself repeatedly to affairs, and to prefectures or governments or the like; or who applies himself repeatedly thereto, and to the reforming thereof; expl. by the words يَتَعَاهَدُ الأُمُورَ وَالوِلَايَاتِ: (S, K:) or one who loves prefectures or the like, and writs of appointment thereto; expl. by مُحِبٌّ لِلْوِلَايَاتِ وَالعُهُودِ. (A.) عَهْدَةٌ: see عَهْدٌ, former half, in two places: A2: and again, in the last quarter, in two places.

A3: عهدة [thus written, without any syll. sign], in a verse cited by AHeyth, [the measure of which shows it to be عَهْدَةٌ or ↓ عُهْدَةٌ or ↓ عِهْدَةٌ, and in which it is applied to the depository of a secret,] is expl. as signifying [properly] A place on which the sun does not come. (TA.) عُهْدَةٌ A written statement of a purchase or sale: (S, Msb, K:) so called because one recurs to it on an occasion of doubt. (Msb.) And A written statement of a confederacy, league, compact, or covenant. (K.) b2: Also A return [to claim an indemnification for a fault or the like in a thing purchased]; syn. رَجْعَةٌ: so in the saying, لَا عُهْدَةَ [There shall be no return to claim an indemnification]: (S, O, K:) one says, أَبِيعُكَ المَلَسَى لَا عُهْدَةَ i. e. [I sell to thee on the condition that] thou shalt get thee away, and not return to me, (S in this art., and S and Msb and K in art. ملس,) nor have any claim upon me for indemnification: (Msb in art. ملس:) عُهْدَةٌ with respect to an article of merchandise being when it is sold in a faulty state or subject to a claim on the part of its owner. (TA. [See more voce مَلَسَى.]) One says also, عَلَيْكَ فِى

هٰذِهِ عُهْدَةٌ لَا تَتَفَصَّى مِنْهَا Thou art subject to a claim for acting unjustly [in respect of this, from which thou wilt not liberate thyself]. (A, TA.) And عُهْدَةُ الرَّقِيقِ ثَلَاثَةُ أَيَّامٍ The claim for indemnification for a fault in a slave, from the property of the seller, if he have sold him without making it a condition that he is clear of responsibility for any fault, is during three days, and the purchaser may return him without proof; but if he find a fault after three days, he may not return him without proof. (TA, from a trad.) And ↓ عَهْدٌ and عُهْدَةٌ signify the same: (TA:) you say, بَرِئْتُ

إِلَيْكَ مِنْ عُهْدَةِ هٰذَا العَبْدِ [and ↓ مِنْ عَهْدِهِ], meaning I am clear of responsibility to thee for any fault that thou mayest find in this slave known to exist in him while he was with me. (AHeyth, Mgh, TA.) See 4. And you say also, عُهْدَتُهُ عَلَى فُلَانٍ The responsibility for the rectification of any fault that may be found in him, or it, is upon such a one. (S, * Mgh, Msb, * K, * TA.) and فِى الأَمْرِ عُهْدَةٌ In the affair is an occasion for reverting to it for the purpose of its rectification; (Msb;) i. e. the affair is not yet performed soundly, thoroughly, or well, (S, O, Msb,) and the manager thereof has to revert to it in order to render it so. (Msb.) And فِيهِ عُهْدَةٌ In it is a fault, a defect, or an imperfection. (TA.) and فِى عَقْلِهِ عُهْدَةٌ In his intellect is a weakness. (S, A, O, K.) And فِى خَطِّهِ عُهْدَةٌ In his handwriting is a weakness: (K:) or badness: (A:) or faulty formation of the letters. (O.) A2: See also عَهْدَةٌ.

عِهْدَةٌ: see عَهْدٌ, last quarter, in two places: A2: and see also عَهْدَةٌ.

عِهْدَانٌ: see عَهْدٌ, in three places.

عِهَادٌ: see عَهْدٌ, near the end of the paragraph. b2: Also Parts of land upon which the rain called الوَسْمِىّ has fallen. (TA.) عَهِيدٌ One who makes, and with whom is made, a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement; [a confederate;] (S, O;) i. q. ↓ مُعَاهِدٌ [and ↓ مُعَاهَدٌ]. (A, K.) A2: Also Old, or ancient. (K.) قَرْيَةٌ عَهِيدَةٌ means An old, or ancient, town or village. (S, O.) عِهَادَةٌ: see عَهْدٌ, last quarter.

عُهَيْدَى and عُهَّيْدَى: see عَهْدٌ, first quarter.

مَعْهَدٌ A place in which one used to know, or be acquainted with, or meet with, a thing; (S, A, O;) a place in which a thing is, or has been, known, or met with; as also ↓ عَهْدٌ; (K;) the latter originally an inf. n.: (TA:) an abode in which one used to know love, or desire: (TA:) and, as also ↓ عَهْدٌ, a place of abode to which people return: (A:) or a place of abode to which people, when they have gone far away from it, always return: (S, O:) pl. of the former مَعَاهِدُ. (A.) One says, الأَحِبَّةِ ↓ اِسْتَوْقَفَ الرَّكْبَ عَلَى عَهْدِ and عَلَى مَعْهَدِهِمْ [He asked the company of riders to stop at the place where he used to know, or meet, the objects of love; or] at the abode to which the objects of love used to return. (A.) أَرْضٌ مُعَهَّدَةٌ Land upon which a partial rain has fallen. (Az, O, K. *) مَعْهُودٌ Known. (S, O.) مَعْهُودٌ وَمَشْهُودٌ وَمَوْعُودٌ, as meaning Past and present and future, are applied to denote the tenses of a verb. (Kh, L.) See also عَهْدٌ, last quarter.

A2: Also, applied to a place, (K,) and, with ة, to a land, (أَرْضٌ, S,) and to a meadow, (رَوْضَةٌ, A,) Rained upon by the rain called عَهْدٌ (S, * K) or عَهْدَةٌ. (A.) مُعَاهِدٌ and مُعَاهَدٌ: see عَهِيدٌ: and see also عَهْدٌ, former half. معاهد [i. e. either the act. or the pass. part. n.] is mostly applied in the trads. to A person of the class called أَهْلُ الذِّمَّةِ [or أَهْلُ العَهْدِ, expl. voce عَهْدٌ]: but sometimes it is applied also to any other of the unbelievers with whom one is on terms of peace, or with whom peace has been made, for a definite time. (L.)