عود: عاد: هذا الفعل إذا تلاه فعل آخر كان المعنى تكرار هذا الفعل الآخر، مثل الأداة بالفرنسية، يقال مثلاً: عادوا الخوارج تجمعَّوا. (معجم الطرائف). وإنْ عُدت رأيتك قتلتُك. (ألف ليلة 1: 101). وفي معجم بوشر: عاد أَخَذَ الشيء: رجع فأخذ الشيء. وعاد قطع النهر: اجتاز النهر ثانية. والأفصح أن يقال: عاد فسأل (معجم الطرائف).
عاد: قرأ القرآن مرة ثانية. ففي ألف ليلة (2: 111): فقرأ وعاد وختم.
عاد: رقد أو نام ثانية (عبد الواحد ص82).
عادْ وأوْف: حتى الآن، إلى الآن. ما زال، لم يزل. (فوك، ألكالا).
عاد: بالإضافة إلى ذلك. ويقال في النفي ما عاد، مثلاً: ما عاد فيه: ليس فيه. (بوشر).
عاد على: أصلح، دأب، وأعاد عمل الشيء، عمله ثانية. (بوشر).
عاد على فلان: مرادف رجع على. (معجم البلاذري).
عاد على: ربح، اكتسب، أفاد، حصل على. (فوك).
عَوَّد على: درَّب على، وجعله عادة له. (بوشر).
عَوَّد ب: بالمعنى السابق. ففي ألف ليلة 1: 85): أنيّ معوَّد بقتل العفاريت. (2: 26).
عَوَّد: بمعنى عاد. المريض أي زاره. (معجم مسلم).
عوَّد: أعاد كَرَّر القول أو الفعل. (هلو).
عوَّد على: أغرى، استعمال، علّق. (بوشر).
عيَّد لفلان: هنأه بالعيد. (بوشر).
أعَيّد: أعاد صنع الشيء. (المعجم اللاتيني- العربي).
عاوَد: عاود الكرَّة: أعاد الكرة، جدد محاولته في الهجوم على العدو: أعاد الكرة، (تاريخ البربر 1: 439).
عاود الكتابة: كتب مرة ثانية. (أخبار ص140).
عاود: عاد على عقيبه، رجع (بوشر).
عاوِدْ: أذهب وانصرف. (ألف ليلة برسل 9: 269) وفي طبعة ماكن: أرجعْ.
عاوَد إلى: عاد إلى، رجع إلى. (بوشر).
عاوَد: حرص على، ضد غفل. (ألف ليلة 2: 150). عايد فلاناً، وعايد على فلان: هنأه بالعيد.
(بوشر) وفي محيط المحيط: هنأ فلاناً بقدوم العيد.
أعاد: مختصر أعاد الصلاة. (المقري 3: 678).
أعاد: كان معيداً في الكلية وهو من يشرح للطلاب درس الأستاذ- (ميرسنج ص8).
لا أبدي ولا أعاد: لم ينبس ببنت شفة، لم يتكلم ببادئة ولا عائدة. (بوشر، لين).
اعاد لفلان على قدحه: يظهر أن معناها ردَة إلى ما كان عليه من صحة. (ألف ليلة برسل 3: 125).
تعَّود على: اعتاد على. جعله عادة وديدناً له.
ويقال: هو متعوَد على: أي معتاد على. (بوشر، ألف ليلة 2: 73).
تعَّود مع: ألف، أنس، استأنس ب. (بوشر).
تعَّود: حاول العودة إلى النوم. (أبو الوليد ص82).
تَعَّود: تلجج قبل العشاء، أكل عصراً (تعصرن) (بوشر).
تَعَيَّد على فلان: احتفل بالعيدَ عنده. (ألف ليلة 1: 659).
انعاد. منُعْاد: مُعاد، مكررّ. (بوشر).
اعتاد ب وعلى: تعوَّد على. (بوشر) واعتاد على (ألف ليلة 2: 12).
استعاد: استرد واسترجع ما أعطى. (بوشر).
استعاد: استرد استرجع، حصّل، استوفى، نال (معجم الطرائف).
استعاد: لا تعنى في معجم ألكالا اعتاد وتعوّد فقط بل تعني أيضاً: عوَّد ودرَّب.
عَوْد: بالنسبة الى، بالقياس الى. (ألكالا).
عود القران: من مصطلح علم التنجيم وهو التقاء كوكبين أو اكثر من منطقة واحدة من السماء. (المقدمة 2: 187).
عَوْد: في بلاد البربر جمعها عياد ومعناها حصان (بوسييه) وفحل الخيل (بوشر) والأنثى: عَوْدَة أي حِجْر، فرس أصلية. (بوسييه).
عُود: شجرة. المقري 1: 232، 305).
عُود: منصة، دَكّة. ومرتفع في أرض الحجرة يضطجع عليها للنوم. أو يجلس عليها، ففي رياض النفوس (ص101 ق) وما رقد أبو سعيد (أبو اسحق) على عود قط (يعني سُدَّة) ولا سريرا (سرير) - وفي كتاب ابن القوطية (16ق): ويدَخل أصحابي هؤلاء معي وهم سادات الموالى بالأندلس فلا تَزيدُنا من الكرامة على القعود على العيدان. وفي المقري (1: 160) في نفس العبارة الجمع أعواد.
أعواد السرير وأعواد فقط أيضاً: نقالة، نعش جنازة سرير لحمل الموتى. (مباحث 2: 42 - 43، المقدمة 3: 331، تاريخ البربر 1: 203، 222، 361، 2: 116، 130، 425، 498) وانظر لين.
أعواد المنبر، وأعواد فقط أيضاً: منبر .. (عباد 1: 140 رقم 403، معجم الطرائف، المقدمة 2: 64).
أعواد: عرش، سدة الملك (تاريخ البربر 2: 263، 316).
أعواد: تكرر ذكرها في رحلة ابن جبير بمعنى: أعمدة الدرابزين. وسياج. في (ص277) مثلاً.
أعواد: سفن حربية (المقدمة 2: 33، 34).
عُود: كرسي خشب. (زيشر 22: 76، 80).
عود حديد: قضيب حديد. (بوشر).
أعواد الشاه: حجارة الشطرنج. (المقري 1: 180).
عود كبريت: وقيدة، شخّاطة. (بوشر).
عود: عود الند، نوع من الطيب يتبخر به، ولم يذكره لين في معجمه، وفيه: العود الرطب. (المعجم اللاتيني العربي، المستعيني، المقري 1: 361).
عود الصرف. (المستعيني).
العود الصنفي. (المستعيني).
عود ما وردى. (نيبور أمثال عربية) ..
أعواد: جمع عود يقال أعواد ويراد بها مركبات عطرية يتبخر بهما- ففي ابن البيطار (1: 57): والأظفار القرشية تدخل في الندود والأعواد والبرمكية والمثلثة.
عود: مزهر. آلة موسيقية وتريّة يضرب عليها بريشة ونحوها. وتؤنث الكلمة أيضاً. (معجم أبي الفداء. وللعود في مراكش أربعة أوتار مزدوجة (لين، هوست اللوحة 31 رقم 1).
عود: أنبوب، ماسورة، وغليون التدخين (بوشر).
عود البرق: هو دار شيشعان بأفريقية. (ابن البيطار 1: 408).
عود الحضض: عوسج. لوسيون، موقيون (بوشر). عود حلو: عود السوس، عرق السوس: (سنج).
العود الأحمر: مغث، جار الماء. (كاريت قبيل 1: 259).
عود الحية: سربتين. (ابن البيطار 2: 225).
عود الخولان: عود الحضض. (بوشر).
عود المرابط: نبات اسمه العلمي: Lignum Sanctum وكذلك: Lignum gamiacum. ( باجني مخطوطات).
العود الرطب: عود البخور، عود هندي عود الند، عود. وفي المعجم اللاتيني- العربي سليخة وأيضاً العود الرطب (انظر ما تقدم).
عود الرقة: المحروث وهو أصل الانجدان (ابن البيطار 2: 226) وفي مخطوطة كه: الدقة.
عود الريح: اسم مشترك يقال بالشام على عود الفاوانيا، ويقال بمصر على النوع الصغير من العروق الصفر وهو الماميران، ويقال أيضاً على قشور اصل شجر البرباريس وهو المسمى بالبربرية أأرغيس، ويقال أيضاً على الوّج (ابن البيطار2: 220).
ويطلق في الأندلس على نبات اسمه العلمي: Lysimachia Vulgaris ( ابن البيطار 2: 445).
عود ريح مغربي: هو الاسم الذي يطلقه أهل مصر على أأرغيس. (ابن البيطار 1: 4).
عود الصليب: فوانيا. (ابن البيطار 2: 225، 278، بوشر).
عود الصليب: زهر النسرين، جلنسرين. (الكالا) عود العطاس: وفي ابن البيطار (2: 223): (سعوط: ويسمى عود العطاس أيضاً عند البياطرة بالأندلس. (بوشر).
عود العطاس: نبات اسمه العلمي: sophyle Struthiumgyp ( ابن البيطار 2: 226).
عود العَقرب: خشبه كان رهبان القديس انطوان يسحقونه ويستعملونه ترياقاً نافعاً لعضة الحيوانات السانة. كما يستعملونه أيضاً لالتهابات العيون والرمد (فانسليب ص333).
عود القرح: عاقر قرحا (بوشر، سبخ).
عودالقرح الجبلي: كان يطلق عند أطباء الشام على عاقر قرحا الذي ذكره ديسقوريدوس.
وعود القرح المغربي عندهم هو تاغندست (ابن البيطار 2: 180).
ونجدالعودللقرحفي ألف ليلة (2: 318) = طبعة بولاق.
عود قصب: قصب السكر (بوشر).
عودالقيسة: اسم شجرة في مصر، والصباغون يستعملون خشبها في الصباغ. (ابن البيطار 2: 132).
عود الماء: صفصاف. (دوب ص70).
عودمنتن: أناغورس. (بوشر).
عود نوار: كبش قرنفل (هوست ص 271).
عود الوجّ: ابكر، القصبة العطرة. أو السوسن البري. (ابن البيطار 2: 226).
عود اليسر: فسرت تفسيرات مختلفة. انظر: (ابن البيطار 2: 226). عيد: سوق تقام في كل تسعة ايام. (ألكالا).
عيد: هو العيد الصغير أو عيد الفطر، وهو الذي يلي شهر رمضان. (عباد 1: 147 رقم 2433 تقويم غرناطة ص223). العيد الكبير: هو الاسم الذي تطلقه العامة على شهر ذي الحجة. (هوست ص251، دومب ص58، رولاند).
عيد الجسد أو عيد القربان المقدس: عيد جسد الرب، عيد القربان، عيد سر القربان المقدَّس (بوشر).
عيد الغطَّاس: عيد الظهور عيد الدنح (بوشر).
عيد: عيد بمعنى نوع من الشجر ينبت في الجبال (لين) ويظهر أن هذه الكلمة تجمع على عيود لأنا نقرأ عند البكري (ص115): وهو جبل كثير العيود. وما ينقله لين من تاج العروس مذكور أيضاً عند أبن البيطار (2: 227) وقد كتب الكلمة عيداً، ولعل هذا خطأ.
عادَة. عادة ازمانه: دَورياً، بأوقات معلومة. (تاريخ البربر 1: 227).
عادَة: عُرف. (الكالا).
عادَة: هدية تقدم حسب العرف. (صفة مصر 11: 486، لين عادات 2: 207، غدامس ص185).
عادة القفول: هدايا تستلم من القوافل. (دوماس عادات ص386).
عادة: ضريبة تدفع. (غدامس ص25، 149).
عادات النساء: حيض، (بوشر).
عُودَة: حُطَيبة. كسرة حطب، عود صغير. (بوشر).
عادِيّ. ثمرة عادية: شجرة باسقة. (فوك، المسعودي 2: 81، ابن بطوطة 3: 127، 128، 327، 4: 183، 243، 391).
وكذلك يقال عن الرجل إنه كان عادي الخلق إذا كان عملاقاً هائل الخلق جسيماً. (الأغاني 2: 182). طبعة بولاق.
عادي: اعتيادي، مألوف (المقدمة 3: 119).
عادي: مبتذل، غث، تافه، عامي (بوشر). الكلام العادي: الكلام العامي، وهو الكلام الذي تتكلم به عامة الناس. (بوشر).
العاديات: التصرفات المألوفة في الحياة. (المقدمة 3: 119).
عودي؟ في ألف ليلة (4: 281): عليه الفرجية الجوخ العودي (= برسل). عُوديَّة: الضاربة على العُود وهو آلة موسيقية وترية يضرب عليها بريشة ونحوها. (ألف ليلة برسل 12: 300، ترجمة لين لألف ليلة 2: 322 رقم 39).
عِيدِيَّة: حُلوان: هدية رأس السنة. (بوشر).
عيداني: ذكرت في ألف ليلة (برسل 7: 190) ولا بد أن نبدل بعَبَّداني أو عبَّاداني (انظر هاتين الكلمتين).
عويداتي: طاه غير مجيد للطبخ، صاحب مطعم حقير. (ألف ليلة برسل 9: 260).
عَوّاد: نجار يصنع العربات وأدوات الحراثة (الكالا).
عَوَّاد: من يردد ما يقوله الآخر. (بوشر).
عيَّاد كلام: مكرر الكلام. ثرثار. مكرر ما يقول (بوشر).
عَياد: والجمع عيادة: عارض أعمال البهلوان (دوماس حياة العرب ص412) ولا بد أنها مشتقة من أعياد جمع عيد. (دوماس مخطوطات).
عَائدّة، وجمعها عوائد: عرف وعادة. (تاريخ البربر 1: 69).
حاكم العوائد: حاكم أو قاض يحكم بحسب العرف والعادة. (ألكالا).
العوائد: الدراهم التي يلقيها الاغا إلى الفقراء وهو في طريقة إلى زيارة السلطان في اليوم الرابع من ايام العيد الكبير (روزيه 2: 90).
عوائد: ضرائب، رسوم، مكوس، خراج، رسوم دخول البضائع وخروجها (بوشر).
عوائد: ضرائب، إتاوات. (شيرب ديال ص164، زيشر 18: 566).
عوائد: محصلة (جرابرج ص219).
عوائد الكمرك: رسوم الكمرك. (بوشر، جرابرج ص: 222).
عوائد: دخل، إيراد، ريع، مورد، محصول (هلو) وفيه: أوايد وهو خطأ.
عوائد: مواد غذائية، غلال. محصولات، محاصيل، سلع غذائية. (رولاند ديال ص570).
عوائد النساء: الحيض، الطمث. (بوشر).
أعوْدُ: اكثر عائدة، أكثر نفعاً. ويقال: هو اعود لفلان أي اكثر نفعاً. انظر الروايات المختلفة لهذه الكلمة في رحلة ابن بطوطة (3: 13).
تعويدة: لمجة، وجبة طعام خفيفة بدل العشاء، وتصبيرة، أكلة خفيفة بين الغداء والعشاء، تعصيرة، عصرونية. (بوشر).
مُعَيد: شخص يشرح للطلاب درس الأستاذ، مكرر درس الأستاذ. (دي سلان ترجمة ابن خلكان 2: 333) رقم 1، ياقوت 4: 881، ابن بطوطة 2: 109) ويقال له في الهند مكرر (ابن بطوطة 3: 432).
معود: مصلح الأمور، مجدد النظام، (ألكالا).
شرع معاود: عريضة استئناف الحكم. (رولاند).
متعيد: عند الموازنة كتاب يتضمن صلوات أعيادهم في اللغة السريانية. (محيط المحيط).
سكر منعاد: سكر مصفى، سكر مكرر (فليشر معجم ص65 رقم 2).
اعتيادي: عادي، مألوف، معتاد. (بوشر).
مستعود: ما يرجع إلى الحكم بالعرف والعادة. (ألكالا).

عود

1 عَادَ إِلَيْهِ, (S, A, O, TA,) and لَهُ, and فِيهِ, (TA,) aor. ـُ (S, O,) inf. n. عَوْدٌ and عَوْدَةٌ, (S, O, K, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ, (K, TA,) He, or it, returned to it, (S, A, O, K, * TA,) namely, a thing: (TA:) or, accord. to some, the verb is differently used with فِى and with other preps.: (MF, TA:) [with فى it seems generally to imply some degree of continuance, in addition to the simple meaning of the verb alone:] one says, عاد الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit: (Msb in art. رجع:) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (S, O:) and ↓ اِعْتَادَ, also, signifies he returned: (KL:) or عاد إِلَى كَذَا, and لَهُ, inf. n. عَوْدٌ (Mgh, Msb) and عَوْدَةٌ, (Msb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ; (Mgh, * Msb;) at first, or for the first time, or originally; and also, a second time, or again; and the verb is trans. by means of عَلَى and فِى as well as إِلَى and لِ, and also by itself: (Mgh:) لَتَعُودُنَّ فِى مِلَّتِنَا, in the Kur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O, * and Bd in xiv. 16:) or the words relate to the apostle and to those who believed with him, the latter being made to have a predominant influence upon the verb; (Bd in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bd * and Jel in vii. 86:) or the meaning is, ye shall assuredly enter the communion of our religion; the verb here signifying beginning: and the saying, of a poet, وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ is cited as an ex. [i. e. as meaning And my head began to be white like the plant called ثغام]: or the meaning in this instance may be, became like the ثغام: (MF, TA:) you say also, عاد كَذَا He, or it, became so, or in such a state or condition: (K, TA:) and it is said in a trad., وَدِدْتُ

أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا [I wish that this milk would become tar]. (O, TA.) عاد is also used as an incomplete [i. e. a non-attributive] verb in the sense of كَانَ [He, or it, was], requiring an enunciative [generally] on the condition of its being preceded by a conjunction, as in the saying of Hassán, وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَا غَضًّا وَعَادَ زَمَانُهَا مُسْتَظْرَفًا [And I had inclined to silly and youthful conduct with her, when her youth was fresh and her time of life was deemed comely]; the meaning being كَانَ شَبَابُهَا [and كَانَ زَمَانُهَا]. (MF, TA.) [See also an ex. in a verse cited voce مَطْمَعَةٌ. But the first of the significations mentioned in this art. is that which is most common. Hence several phrases mentioned below voce عَوْدٌ. And hence the phrase يَعُودُ عَلَى كَذَا, inf. n. عَوْدٌ, used by grammarians, It refers, or relates, to such a thing; as a pronoun to a preceding noun. Hence, likewise,] b2: عَادَهُ is also syn. with اِعْتَادَهُ, q. v. (S, O.) b3: [Hence, also,] عاد, (Az, TA,) inf. n. عَوْدٌ (Az, K, TA) and عِيَادٌ, (K,) He repeated, or did a second time. (Az, K, * TA.) One says, بَدَأَ ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA.) It is said in a prov., العَوْدُ أَحْمَدُ [Repetition is more praiseworthy: see art. حمد]. (S, O.) See also 4, in two places. b4: And عُدْتُهُ, (S, O, Msb, K,) aor. ـُ (S, O,) inf. n. عِيَادَةٌ (S, O, Msb, K) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (K) and عَيْدُودَةٌ [like كَيْنُونَةٌ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ:] I visited him, (Msb, K, TA,) [commonly and especially (see again عَائِدٌ)] meaning a sick person. (S, O, Msb, K, TA.) b5: عَادَنِى الشَّىْءُ, (TA,) inf. n. عَوْدٌ; (K;) and ↓ اِعْتَادَنِى, (TA,) inf. n. اِعْتِيَادٌ; (K;) The thing befell me, betided me, or happened to me. (K, * TA.) One says, هَمٌّ وَحُزْنٌ ↓ اِعْتَادَنِى

[Anxiety and grief betided me]. (TA.) b6: عَاد بِمَعْرُوفٍ, aor. ـُ inf. n. عَوْدٌ, He conferred, or bestowed, favour, or a favour or benefit. (Msb.) One says, عاد عَلَيْنَا فُلَانٌ بِمَعْرُوفِهِ [Such a one conferred, or bestowed, his favour upon us]. (A.) And عاد عَلَيْهِ بِصِلَةٍ [He conferred, or bestowed, a free gift upon him]. (TA.) And عاد عَلَيْهِ بِالعَائِدَةِ الصَّالِحَةِ, aor. ـُ [meaning It brought him that which was a good return or profit,] is said of a thing purchased with the price of another thing. (S. and K in art. رجع.) b7: عاد عَلَيْهِمُ الدَّهْرُ Fortune destroyed them. (A.) And عَادَت الرِّيَاحُ وَالأَمْطَارُ عَلَى الدِّيَارِ حَتَّى دَرَسَتْ [The winds and the rains assailed the dwellings so that they became effaced]. (A.) b8: عَوْدٌ is also syn. with رَدٌّ: (K, TA:) one says عاد, inf. n. عَوْدٌ, meaning He rejected (رَدَّ) and undid (نَقَضَ) what he had done [as though he reverted from it]. (TA.) [Accord. to the TK, one says, عاد السَّائِلَ, meaning رَدَّهُ, i. e. He turned back, or away, the beggar, or asker.] b9: And i. q. صَرْفٌ: (K:) one says, عَادَنِى أَنْ أَجِيْئَكَ, in which عادنى is [said to be] formed by transposition from عَدَانِى, meaning He, or it, diverted me from coming to thee: mentioned by Yaakoob. (TA.) 2 عوّدهُ إِيَّاهُ He accustomed, or habituated, him to it. (Msb, K.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (S, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-'Adnán as meaning This is a thing that causes men to become accustomed, or addicted, to treating me wrongfully. (O, TA.) A2: عوّد [from the subst. عُوَادَةٌ] He (a man, O) ate what is termed عُوَادَة, (O, K,) i. e. food brought again after its having been once eaten of. (O.) A3: عوّد said of a camel, (S, O, K,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ, (K,) He became such as is termed عَوْد [i. e. old, &c.]: (S, O, K:) or, said of a camel, he exceeded the period of his بُزُول [q. v.] by three, or four, years: one does not say of a she-camel عوّدت. (T, TA.) And, said of a man, He became advanced in age, or years. (IAar, TA.) A4: عيّد [from عِيدٌ, and therefore retaining the ى in the place of the original و], (S, Msb, K,) inf. n. تَعْيِيدٌ, (Msb,) He was present on the occasion of the عِيد [or periodical festival; or at the prayers, or other observances, thereof; or he kept, observed, or solemnized, the festival, or a festival]. (S, Msb, K.) One says, عيّد بِبَلَدِ كَذَا, meaning He was, on the day of the عِيد, [or he kept the عيد or an عيد,] in such a town, or country. (O.) 3 مُعَاوَدَةٌ signifies The returning to the first affair. (S, O.) b2: And عاودهُ He returned to it time after time. (Msb.) b3: [Hence,] i. q. اِعْتَادَهُ, q. v., as syn. with تَعَوَّدَهُ. (K.) b4: [عاودهُ الكَلَامَ, or عاودهُ alone, or each of these phrases, the latter being probably used for the former, like as رَاجَعَهُ is used for رَاجَعَهُ الكَلَامَ, app. signifies primarily He returned time after time to talking with him: and hence, he talked with him alternately; (compare a signification assigned to 6;) he returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him: for it is said that] رَاجَعَهُ الكَلَامَ is syn. with عَاوَدَهُ [app. meaning عاودهُ الكَلَامَ]; (S * and K in art. رجع;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ. (Msb in that art.) b5: And عاودهُ بِالْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (S, O.) b6: [Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.) b7: And عَاوَدَتْهُ الحُمَّى (S, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.) 4 اعادهُ (O, K) He returned it, or restored it, (K,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, K.) b2: And He did it a second time: (S, Msb:) he repeated it, or iterated it; syn. كَرَّرَهُ; namely, speech; (K;) as also لَهُ ↓ عَادَ; he said it a second time; (Mgh;) and إِلَيْهِ ↓ عاد and عَلَيْهِ [likewise] signify the same as اعادهُ: (TA:) but Aboo-Hilál El-'Askeree says that كَرَّرَهُ signifies he repeated it once or more than once; whereas اعادهُ signifies only he repeated it once: (MF, TA:) اعاد الكَلَامَ mean he repeated the speech [saying it] a second time; syn. رَدَّدَهُ ثَانِيًا. (O.) One says, اعاد الصَّلَاةَ He said the prayer a second time. (Msb.) and مَا يُبْدِئُ وَمَا يُعِيدُ signifies ما يَتَكَلَّمُ بِبَادِئَةٍ وَلَا عَائِدَةٍ, (Lth, A, O,) i. e. He does not say anything for the first time; nor anything for the second time; or anything original, nor anything in the way of repetition; بَادِئَةُ الكَلَامِ signifying what is said for the first time; and الكَلَامِ ↓ عَائِدَةُ, what is said for the second time, afterwards: (TA in art. بدأ:) or he says not anything: (A:) and he has no art, artifice, or cunning. (IAar, TA; and A in art. بدأ; q. v.) b3: [Also He returned it, or restored it, to a former state: and hence, he renewed it: he reproduced it.] One says of God, يُبْدِئُ الخَلْقَ ثُمَّ يُعِيدُهُ, meaning [He createth, or bringeth into existence, mankind:] then He returneth them, after life, to lifelessness, in the present world; and after lifelessness, to life, on the day of resurrection. (TA.) b4: See also 8. b5: [اعاد also signifies He, or it, rendered; or made to be, or become; (like جَعَلَ;) in which sense it is doubly trans.: see an ex. in a verse cited voce عَسِيفٌ.]5 تَعَوَّدَ see 8, in three places.6 تعاودوا They returned, each party of them to its chief, or leader, in war or battle, (S, K,) &c. (S.) b2: And تَعَاوَدْنَا العَمَلَ وَالأَمْرَ بَيْنَنَا We did the work, and the affair, by turns among us. (T in art. دول. [But perhaps the right reading here is تَعَاوَرْنَا.]) 8 اعتاد: see 1, near the beginning.

A2: اعتادهُ He frequented it; or came to it and returned to it; namely, a place. (T in art. ارى.) b2: and He looked at it time after time until he knew it. (TA in art. بلد.) b3: And, as also ↓ تعوّدهُ, (S, O, Msb, K,) and ↓ عَادَهُ; (S, O;) and so ↓ عاودهُ, inf. n. مُعَاوَدَةٌ and عِوَادٌ; and ↓ اعادهُ, (K,) and ↓ استعادهُ; (O, K;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (S, O, Msb, K.) It is said in a trad., الخَيْرَ ↓ تَعَوَّدُوا فَإِنَّ الخَيْرَ عَادَةٌ وَالشَّرَّ لَجَاجَةٌ, meaning Accustom yourselves to good; for good becomes a habit, and evil is persevered in. (A.) And one says, ↓ تعوّد الكَلْبُ الصَّيْدَ The dog became accustomed, or habituated, to the chase. (S.) b4: See also 1, latter half, in two places.10 استعادهُ He asked him to return. (O, Msb, K.) b2: And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (S, O, Msb, K:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Har p. 28.) b3: See also 8.

عَادٌ: see عَادَةٌ.

A2: مَا أَدْرِى أَىُّ عَادَ هُوَ, (S, O, K,) عاد being in this case imperfectly decl., (S, O, [but in the CK and in my MS. copy of the K it is written عادٍ,]) means I know not what one of mankind he is. (S, O, K.) [Perhaps it is from عَادٌ the name of an ancient and extinct tribe of the Arabs.]

عَادِ, indecl., with kesr for its termination, is a particle in the sense of إِنَّ, governing an accus. case, on the condition of its being preceded by a verbal proposition and a conjunction; as in the saying, رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ [I slept, and verily thy father was waking, or remaining awake, by night]: b2: it is also an interrogative particle in the sense of هَلْ, indecl., with kesr for its termination, requiring an answer; as in the saying, عَادِ أَبُوكَ مُقِيمٌ [Is thy father abiding?]: b3: it also denotes an answer, in the sense of a proposition rendered negative by means of لم or of ما, only; indecl., with kesr for its termination; and this is when it is conjoined with a pronoun; as when an interrogator says, هَلْ صَلَّيْتَ [Didst thou perform, or hast thou performed, the act of prayer?], and thou answerest, عَادِنِنى, meaning Verily I (إِنَّنِى) did not perform, or have not performed, the act of prayer: b4: and some of the people of El-Hijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of إِنَّ: b5: sometimes, also, it is used by the interrogator and the answerer; the former saying, عَادِ خَرَجَ زَيْدٌ [Did Zeyd go forth? or has Zeyd gone forth?], and the latter saying, عَادِهِ, meaning Verily he did not go forth, or has not gone forth: b6: all this is unmentioned by the leading authors on the Arabic language, those of lengthy compositions as well as the epitomisers. (MF, TA.) عَوْدٌ an inf. n. of 1, as also ↓ عَوْدَةٌ, (S, O, K,) and ↓ عُوَادَةٌ, and ↓ مَعَادٌ. (K.) [Hence,] one says, لَكَ العَوْدُ and ↓ العَوْدَةُ and ↓ العُوَادَةُ It is for thee to return (Lh, K, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) And ↓ اَللّٰهُمَّ ارْزُقْنَا إِلَى البَيْتِ مَعَادًا and ↓ عَوْدَةً (A, TA) O God, grant us a return to the House [i. e. the Kaabeh, called “ the House” as being “ the House of God”]. (TA.) and رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (Sb, K,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ: (K:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى: (Sb:) expl., with other similar phrases, in art. بدأ, q. v.

A2: See also عَائِدٌ.

A3: Also A camel, (IAar, S, O, Msb, K,) and a sheep or goat, (IAar, O, K,) old, or advanced in age: (S, O, Msb, K:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف: (S, O:) or that has passed three years, or four, since the period of his بُزُول: (Az, TA:) or a camel old, or advanced in age, but retaining remains of strength: (L:) or one old, or advanced in age, and well trained, and accustomed to be ridden or the like: (TA:) fem. with ة: you say نَاقَةٌ عَوْدَةٌ, (As, S, O,) and نَاقَتَانِ عَوْدَتَانِ, (As, TA,) and عَنْزٌ عَوْدَةٌ: (TA:) or one should not say نَاقَةٌ عَوْدَةٌ, nor نَعْجَةٌ عَوْدَةٌ; (Az, TA;) but one says شَاةٌ عَوْدَةٌ: (Az, IAth, O:) the pl. of عَوْدٌ is عِوَدَةٌ (As, S, O, K) and عِيَدَةٌ (O, K) as some say, but this is anomalous, (O,) of a particular dial., and bad; (Az, TA;) and the pl. of عَوْدَةٌ is عوَدٌ. (As, O, TA.) It is said in a prov., إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا [If the old camel make a grumbling sound in his throat, then increase thou his load]. (S.) and in another, عَوْدٌ يُعَلَّمُ العَنَجِ [expl. in art. عنج]. (O.) b2: It is also applied to man: (S, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ, (S, O, K,) (assumed tropical:) Ask thou aid of a person of age, (S, O,) and experience in affairs, (O,) and knowledge, (S, O,) or let it alone; (O;) for the judgment of the elder is better than the aspect, or outward appearance, (مَشْهَد,) of the youth, or young man: (S, O:) or ask aid, in thy war, of perfect men advanced in age: (K:) a proverb. (S, O.) [See also Freytag's Arab. Prov. i. 586.] b3: And (tropical:) An old road: (S, O, K:) from the same word as an epithet applied to a camel. (O.) A poet says, (S, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the S,) عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ (S, * O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (S, O, TA,) a road that dies away by being abandoned and revives by being travelled. (TA.) And another says, عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ i. e. An old man upon an old camel upon an old worn road. (IB, TA.) [See also مُعِيدٌ.] b4: and سُودَدٌ عَوْدٌ means (tropical:) Old [lordship, or glory or honour or dignity]. (S, A, O, K, TA.) [See also عَادِىٌّ.] b5: And إِنَّكَ لَتَمُتُّ بِرَحِمٍ عَوْدَةٍ occurs in a trad., as said by Mo'áwiyeh, meaning [Verily thou seekest to advance thyself in my favour] by an old and remote tie of relationship. (TA.) b6: And عَوْدٌ is used by Abu-n-Nejm as meaning The sun, in the saying, وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ [And a sun followed the red dawn, driving it away]: by الأَحْمَر he means الصُّبْح. (TA.) عُودٌ Wood; timber; syn. خَشَبٌ: (Mgh, O, K:) any slender piece of wood or timber: (Lth, TA:) or a piece of wood of any tree, whether slender or thick: or a part, of a tree, in which sap runs, whether fresh and moist or dry: (TA:) a staff; a stick; a rod: and also a sprig: (the lexicons &c. passim:) a branch; or twig; properly, that is cut off; but also applied to one not cut off: (Har p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ, in art. فج:)] pl. [of mult.] عِيدَانٌ, (S, Mgh, O, Msb, K,) originally عِوْدَانٌ, (Msb,) and [of pauc.]

أَعْوَادٌ. (S, O, Msb, K.) b2: [Hence,] رَكَّبَ اللّٰهُ عُودًا عُودًا, (A,) or عُودًا عَلَى عُودٍ, (TA,) God caused the arrow to be put upon the bow, for shooting; (A;) meaning that civil war, or conflict, or faction, or sedition, became excited. (A, TA.) b3: And سَبِيلُ ذِى الأَعْوَادِ (assumed tropical:) Death: الاعواد meaning the pieces of wood upon which the dead is carried: (El-Mufaddal, Az, L:) for the Arabs of the desert, having no biers, put two pieces of wood together, and on them carry the dead to the grave. (Az, L.) b4: And العُودَانِ The pulpit and the staff of the Prophet. (Sh, O, K.) b5: and one says, هُوَ صُلْبُ العُودِ: (tropical:) see art. صلب. b6: and هُوْ مِنْ عُودِ صِدْقٍ and سَوْءٍ (tropical:) [He is of a good branch and of a bad branch]. (TA.) b7: And it is said in a trad. of Shureyh, إِنَّمَا القَضَآءُ جَمْرٌ فَادْفَعِ الجَمْرَ عَنْكَ بِعُودَيْنِ [Verily the exercise of the judicial office is like the approaching live coals; and repel thou the live coals from thee by means of two sticks]: meaning, guard thyself well from the fire [of Hell] by means of two witnesses; like as he who warms himself by means of fire repels the live coals from his place with a stick or other thing that he may not be burned: or act firmly and deliberately in judging, and do thy utmost to repel from thee the fire [of Hell]. (L.) b8: عُودُ الصَّلِيبِ: see يَبْرُوحٌ. b9: العُودُ also signifies [Aloes-wood;] a well-known odoriferous substance; (Msb;) that with which one fumigates himself; (S, O, K; *) a certain aromatized wood, with which one fumigates himself; thus called because of its excellence: (L:) العُودُ الهِنْدِىُّ [which, like عُودُ البَخُورِ and عُودُ النَّدِّ and العُودُ القَمَارِىُّ and العُودُ القُاقُلِّىُّ, is a common, well-known, term for aloes-wood,] is said to be the same as القُسْطُ البَحْرِىُّ. (TA. [See art. قسط.]) b10: And A certain musical instrument, (S, O, L, Msb, K,) well known; (TA;) [the lute; which word, like the French “ luth,” &c., is derived from العُود: accord. to the L, it has four chords; but I have invariably found it to have seven double chords: it is figured and described in my work on the Modern Egyptians: in the present day it is generally played with a plectrum, formed of a slip of a vulture's feather; but in former times it seems to have been usually played upon with the tips of the fingers:] pl. as above, عِيدَانٌ and أَعْوَادٌ. (Msb.) b11: And The bone [called os hyoides] at the root of the tongue; (O, K;) also called عُودُ اللِّسَانِ. (O.) b12: And أُمُّ العُودِ signifies The [portion, or appertenance, of the stomach of a ruminant animal, called] قِبَة, (O,) or قِبَّة, (K,) i. e. the فَحِث: (TA:) pl. أُمَّهَاتُ العُودِ. (O.) عِيدٌ, originally عِوْدٌ, the و being changed into ى because of the kesreh before it, (Az, TA,) An occurrence that befalls, or betides, one, or that happens to one, [or returns to one, of some former affection of the mind or body, i. e.] of anxiety, (S, O, K,) or of some other kind, (S, O,) of disease, or of grief, (O, K,) and the like, (K,) of affliction, and of desire: and accord. to Az, the time of return of joy and of grief. (TA.) b2: [And hence, A festival; or periodical festival;] a feast-day; (KL;) i. q. مَوْسِمٌ; (Msb;) any day on which is an assembling, or a congregating; (K;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAar, TA:) or, from عَادَ, because people return to it: or from عَادَةٌ, “a custom,” because they are accustomed to it: (TA:) pl. أَعْيَادٌ; the ى being retained in the pl. because it is in the sing., or to distinguish it from أَعْوَادٌ the pl. of عُودٌ; (S, O, Msb;) for regularly its pl. would be أَعْوَادٌ, like as أَرْوَاحٌ is pl. of رِيحٌ. (TA.) [The two principal religious festivals of the Muslims are called عِيدُ الأَضْحَى The festival of the victims (see art. ضحو and ضحى) and عِيدُ الفِطْرِ The festival of the breaking of the fast after Ramadán.] The dim. of عِيدٌ is ↓ عُيَيْدٌ; the ى being retained in it like as it is retained in the pl. (TA.) b3: See also عَادَةٌ, in two places.

A2: Also, A certain sort of mountain-tree, (K, TA,) that produces twigs about a cubit in length, dust-coloured, having no leaves nor blossoms, but having much peel, and having many knots: fresh wounds are dressed with its peel, and close up in consequence thereof. (TA.) عَادَةٌ A custom, manner, habit, or wont; syn. دَأْبٌ, and وَتِيرَةٌ, (MA,) or دَيْدَنٌ: (K:) so called because one returns to it time after time: it respects more especially actions; and عُرْفٌ, sayings; as in indicated in the Telweeh &c.; or, accord. to some, عُرْفٌ and عَادَةٌ are syn.: (MF, TA:) and accord. to El-Mufaddal, [↓ عِيدٌ signifies the same as عَادَةٌ; for he says that] عَادَنِى عِيدِى meansعَادَتِى [i. e. My habit returned to me: but see the next preceding paragraph, first sentence]: (L, TA:) the pl. of عَادَةٌ is عَادَاتٌ (S, O, Msb) and ↓ عَادٌ, (S, O, Msb, K,) or rather this is a coll. gen. n., (TA,) and ↓ عِيدٌ, (L, K, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ, like حِوَجٌ, a pl. of حَاجَةٌ,] and عَوَائِدُ, (Msb, TA,) like as حَوَائِجُ is pl. of حَاجَةٌ; but, accord. to Z and others, this last is pl. of عَائِدَةٌ, not of عَادَةٌ. (TA.) عَوْدَةٌ: see عَوْدٌ, first three sentences.

عَادِىٌّ An old, or ancient, thing: (S, A, Mgh, * O, Msb, * K:) as though so called in relation to the [ancient and extinct] tribe of 'Ád (عاد). (S, A, O, Msb.) One says خَرِبٌ عَادِىٌّ Old, or ancient, ruins. (Mgh.) And بِئْرٌ عَادِيَّةٌ An old, or ancient, well: (O:) or a well strongly cased with stone or brick, and abounding with water, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Msb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Msb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ.]

عِيدِيَّةٌ an appellation given to Certain excellent she-camels; (S, O, K;) so called in relation to a stallion, (S, O, K,) well-known, (K,) that begat an excellent breed, (S, O,) named عِيدٌ: (O, K:) [so some say:] but ISd says that this is not of valid authority: (TA:) or so called in relation to El-'Eedee Ibn-En-Nadaghee Ibn-Mahrah-Ibn- Heidán: (Ibn-El-Kelbee, O, K:) or in relation to 'Ád Ibn-'Ád: or 'Ádee Ibn-'Ád: (K:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El- 'Ámiree: (O, K:) Az says that he knew not the origin of their name. (L.) b2: And accord. to Sh, [A female lamb;] the female of the بُرْقَان [pl. of بَرَقٌ]; the male of which is called خَرُوف until he is shorn: but this was unknown to As. (L.) عَيْدَانٌ Tall palm-trees: (As, S, O, K:) or the tallest of palm-trees: (K in art. عيد:) but not so called unless the stumps of their branches have fallen off and they have become bare trunks from top to bottom: (AHn, M, TA in art. عيد:) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد:) [a coll. gen. n.:] n. un. with ة: (S, O, K:) which As explains as applied to a hard, old tree, having roots penetrating to the water: and he says, ومنه هيمان وعيلان: [but what these words mean, I know not:] (TA:) the word belongs to this art. and to art. عيد: (K in art. عيد:) or it may belong to the present art., or to art. عدن [q. v.]. (Az, S, O.) The Prophet had a bowl [made of the wood] of an عَيْدَانَة, (K, TA,) or, accord. to some, it is preferably written with kesr [i. e.

عِيدَانَة], (TA,) in which he voided his urine. (K, TA.) عَوَادٌ: see عُوَادَةٌ. b2: عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا, (S, O, K,) as also عُوَادًا and عِوَادًا, (O, K,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (S, O, K:) or kind treatment. (TA.) عَوَادِ, [an imperative verbal noun,] like نَزَالِ (S, O) and تَرَاكِ, (S,) means Return thou; syn. عُدْ. (S, O, K.) عُيَيْدٌ dim. of عِيدٌ, q. v. (TA.) عُوَادَةٌ: see عَوْدٌ, first and second sentences. b2: Also, (S, O, K,) and if you elide the ة you say ↓ عَوَادٌ, like لَمَاظٌ and قَضَامٌ, (Az, TA,) [in the O عَوَادَةٌ and عُوَادَةٌ with damm, (but the former is probably a mistranscription,)] Food brought again after its having been once eaten of: (S, O:) or food brought again for a particular man after a party has finished eating. (A, K.) عَوَّادٌ A player upon the عُود [or lute]: (K:) or one who makes, (يَتَّخِذُ,) the stringed عُود [or lute]; (O;) or a maker (مُتَّخِذ) of عِيدَان [or lutes]. (TA.) [Fem. with ة.]

عَائِدٌ A visiter of one who is sick: (Msb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Msb, K) and ↓ عَوْدٌ, (K,) or [rather] عَوْدٌ and عُوَّادٌ signify the same, like زَوْرٌ and زُوَّارٌ, (Fr, O, TA,) but عَوْدٌ is a quasi-pl. n. like as صَحْبٌ is of صَاحِبٌ: (TA:) the fem. is عَائِدَةٌ, of which the pl. is عُوَّدٌ, (Az, Msb, TA,) incorrectly said in the K to be a pl. of عَائِدٌ; and عَوَائِدُ also is a pl. of the fem. (TA.) عَائِدَةٌ fem. of عَائِدٌ [q. v.]. (Az, Msb, TA.) b2: عَائِدَةُ الكَلَامِ: see 4. b3: عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (S, O, K:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (K:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (S, O, K:) a subst. from عَادَ بِمَعْرُوفٍ: (Msb:) pl. عَوَائِدُ. (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (S, A, O.) And إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ [Verily he is one who confers, or bestows, many favours, or benefits, upon his people]. (A.) هٰذَا الشَّىْءُ أَعْوَدُ عَلَيْكَ مِنْ كَذَا means This thing is more remunerative, advantageous, or profitable, to thee than such a thing: (S, O, K: *) or more easy, or convenient, to thee. (A, * TA.) مَعَادٌ, signifying Return, is originally مَعْوَدٌ. (IAth, TA.) See عَوْدٌ, first and third sentences. b2: Also A place to which a person, or thing, returns: a place, state, or result, to which a person, or thing, eventually comes; a place of destination, or an ultimate state or condition: syn. مَرْجِعٌ: and مَصِيرٌ. (S, A, O, K.) b3: [Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ; (M, K, TA;) [and] so مَعَادُ الخَلْقِ: (S, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (K.) And Mekkeh: (O, K:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ, in the Kur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, K:) or معاد here means Paradise: (K:) or thy fixed place in Paradise: (I'Ab, TA:) or the place of thy birth: (Fr, TA:) or thy home and town: (Th, TA:) or thy usual state in which thou wast born: or thy original condition among the sons of Háshim: or, accord. to most of the expositors, the words mean will assuredly raise thee from the dead. (TA.) b4: And The pilgrimage. (K.) b5: And مَعَادٌ (Lth, TA) and ↓ مَعَادَةٌ (Lth, A, TA) A place of wailing for a dead person: (Lth, A, TA:) so called because people return to it time after time: (Lth, * A:) pl. مَعَاوِدُ. (A.) [Hence,] one says, ↓ لِآلِ فُلَانٍ مَعَادَةٌ, meaning An affliction has happened to the family of such a one, the people coming to them in the places of wailing for the dead, or in other places, and the women talking of him. (Lth, TA.) مَعُودٌ and مَعْوُودٌ, (K,) the latter anomalous, (TA,) A sick person visited. (K.) مُعِيدٌ A stallion-camel that has covered repeatedly; (S, M, O, K;) and that does not require assistance in his doing so. (Sh, O.) b2: and hence, (Sh, O,) applied to a man Acquainted with affairs, (Sh, O, K,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, K. *) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ, meaning Such a one is able to do this thing: (S, O, Msb, K: *) because accustomed, or habituated, to it. (Msb.) b3: And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, K, TA.) b4: المُبْدِئُ المُعِيدُ applied to God: b5: and مُبْدِئٌ مُعِيدٌ applied to a man, and to a horse: see art. بدأ. b6: مُعِيدٌ also signifies A road travelled and trodden time after time. (TA.) [See also عَوْدٌ.]

مَعَادَةٌ: see مَعَادٌ, last two sentences.

مُعَاوِدٌ Persevering; (Lth, A, K;) applied to a man. (Lth, A.) b2: A courageous man; (S, O, K;) because he does not become weary of conflict. (S, O.) b3: And One skilful in his work. (A.)