علج

1 عَلَجَهُ: see 3.

A2: عَلَجَتْ, (TA,) inf. n. عَلَجَانٌ, (O, K, TA,) She (a camel) was, or became, in a state of commotion. (O, * K, * TA.) A3: عَلِجَ, aor. ـَ inf. n. عَلَجٌ, He (a man) was, or became, strong, robust, or sturdy. (Msb.) 2 علّج الإِبِلَ He fed the camels with the fodder of the [shrub called] عَلَجَان. (TA.) 3 عالجهُ, inf. n. عِلَاجٌ (S, A, O, K) and مُعَالَجَةٌ, (S, O, K,) He laboured, exerted himself, strove, struggled, contended, or conflicted, with it, (namely, a thing, S, O,) to prevail, overcome, or gain the mastery or possession, or to effect an object; he worked, or laboured, at it, or upon it, to do, execute, perform, effect, or accomplish, it, or to manage, or treat, it; syn. زَاوَلَهُ; (S, A, O, K;) and مَارَسَهُ. (TA.) [And He exercised his skill upon it; worked, or wrought, it; worked it together; mingled, mixed up, or compounded, it, with some degree of labour; mashed it; kneaded it; manipulated it; brewed it; treated it with some admixture; dressed it, or prepared it for use; namely, some substance, composition, food, medicine, or the like.] مِنْ كَسْبِهِ وَعِلَاجِهِ is a phrase occurring in a trad., meaning From his gain, or earning, and his work, or labour. (L.) And one says, عالج الحَدِيدَ He worked, or wrought, iron. (L in art. حد, &c.) And عالج فُرُشًا وَوَسَائِدَ [He manufactured beds, or the like, and pillows]. (K in art. نجد.) And عالج الشَّرَابَ بِالنَّارِ [He brewed, or prepared with pains, the beverage, or wine, by means of fire; or boiled it well]. (K voce مُصَعَّدٌ.) And عالج السِّحْرَ [He wrought enchantment]. (K in art. تول.) and عَالَجْنَا غَيْبَ السَّمَآءِ [We laboured, or strove, after the secrets of heaven]. (K in art. لمس.) b2: Also He laboured, or strove, with him, to prevail, or overcome; syn. زَاوَلَهُ. (L.) One says, عَالَجَهُ

↓ فَعَلَجَهُ, (S, O, * L, K, *) [aor. of the latter عَلُجَ,] inf. n. عَلْجٌ, (S,) He laboured, or strove, with him, to prevail, or overcome, (L,) and he overcame him (S, O, L, K) in so doing; (O, K;) namely, another man. (S, O.) It is said in a trad., عَالَجْتُ امْرَأَةً فَأَصَبْتُ مِنْهَا [I strove with a woman, and obtained what I desired of her]. (L.) And لَمْ يُعَالِجْ, in another trad., is said to mean He did not strive, or contend, with the confusion of intel-lect [usually] attendant upon death, which would be an expiation for [some of] his sins: or he did not strive, or contend, with the severity of longcontinued sickness, nor suffer the perturbation [usually] attending death: or, as some relate it, the phrase is لَمْ يُعَالَجْ, meaning he was not tended, or treated medically, in his sickness. (L.) In another trad. occurs the saying, إِنِّى صَاحِبُ ظَهْرٍ

أُعَالِجُهُ, meaning Verily I am the owner of a camel for riding or carriage, which I ply, or work, (أُمَارِسُهُ,) and employ to carry for hire. (L.) And it is related in another trad. that 'Alee sent two men in a certain direction, and said, إِنَّكُمَا عِلْجَانِ فَعَالِجَا عَنْ دِينِكُمَا, meaning Verily ye are two strong, bulky men, therefore labour ye [in defence of your religion] in the affair to the performance of which I have called and incited you. (L.) b3: [And He plied it; i. e. kept it at work, or in action; namely, a thing. See an ex. voce دُلْبٌ.] b4: Also, (O, K,) inf. ns. as above, [but generally عِلَاجٌ,] (K,) He treated him (i. e. a person either sick or wounded, or a beast, O) medically, curatively, or therapeutically: (O, K:) he tended him, or took care of him, in his sickness: (L:) [he endeavoured to cure him (i. e. a sick person), or it (i. e. a diseased part of the body):] and عالجهُ مِنَ الدَّآءِ, inf. n. عِلَاجٌ, he treated him medically to cure him of the disease. (MA.) [and He dressed it, namely, a wound or the like.] and one says, عُولِجَتِ السِّبَاعُ بِأُخَذٍ, meaning The beasts, or birds, of prey were wrought upon, or operated on, by charms, so as to prevent their injuring cattle and the like. (L in art. عقد.) 5 تعلّج الرَّمْلُ, and ↓ اعتلج, The sand became collected together. (TA.) A2: ↓ مَا تَعَلَّجْتُ بِعَلُوجٍ and ما تَأَلَّكْتُ بِأَلُوكٍ signify the same, (O, K,) i. e. [I have not occupied myself in chewing with anything that is chewed; or] I have not tasted anything; and so مَا تَعَلَّكْتُ بِعَلُوكٍ. (O.) A3: تعلّجت الإِبِلُ The camels obtained, or took, of the [shrub called] عَلَجَان. (TA.) 6 تعالجوا They laboured, exerted themselves, strove, struggled, contended, or conflicted, one with another, to prevail, overcome, or gain the mastery or possession, or to effect an object; syn. تَزَاوَلُوا. (S and K in art. زول. [See also 8.]) One says, تَعَالَجَا الشَّرَّ بَيْنَهُمَا [They two laboured, or strove, each with the other, to do evil, or mischief]. (S in art. كوح.) 8 اعتلجوا They wrestled together, striving to throw one another down; and fought one another. (A, O, K.) And اعْتَلَجَتِ الوَحْشُ The wild animals contended in smiting one another, and strove, or struggled, together for the mastery. (TA.) [See also 6.] b2: [Hence,] اعتلجت الأَمْواجُ (S, A, O, K) (tropical:) The waves conflicted, or dashed together. (S, O, K.) b3: And اعتلج الهَمُّ فِى صَدْرِهِ (tropical:) Anxiety conflicted in his bosom. (TA.) b4: and اعتلجت الأَرْضُ (assumed tropical:) The land produced, or had, tall plants, or herbage. (S, O, K.) b5: See also 5.10 استعلج is said of a man's make [as meaning It was, or became, strong, or sturdy, and big, or bulky]: (A:) [or] it was, or became, thick, big, or coarse. (Kh, O.) And said of a man, His beard grew forth, (Az, L, Msb,) and he became thick, big, or coarse, and strong, or sturdy, and bulky in his body: and it is also said of a boy, or young man, meaning خَرَجَ وَجْهُهُ [for خَرَجَ نَبَاتُ وَجْهِهِ the hair of his face grew forth]. (L.) And said of the skin (S, O, K) of a man, (S, O,) It was, or became, thick, coarse, or rough. (S, O, K.) b2: It is also said of a lock (مِغْلَاق), [app. as meaning It required labour, exertion, or effort, to open it,] from العِلَاجُ. (O. [I suppose it to be like اِسْتَكَدَّ, from الكَدُّ; &c.]) عِلْجٌ A strong, or sturdy, man: (Msb:) or a strong, or sturdy, and thick, big, or coarse, man: (L:) or any man having a beard; (Az, L, Msb;) not applied to the beardless: (Az, Msb:) and any [man or beast] that is hardy, strong, or sturdy: (L:) and an ass, (S, K, TA,) in an absolute sense: (TA:) and, (K,) or as some say, (TA,) a fat and strong wild ass: (K, TA:) or a fat and thick, big, or coarse, wild ass: (O:) and a man, (S, A, O, L, K,) or a big, or bulky, man, (Mgh, Msb,) or a strong and big, or bulky, man, (TA,) of the unbelievers of the عَجَم [i. e. Persians or other foreigners], (S, A, Mgh, O, L, Msb, K, TA,) and of others; (L;) so called because of the thickness, bigness, or coarseness, of his make: (O:) or a strong and big, or bulky, unbeliever: (L:) or simply an unbeliever; (L, Msb;) thus accord. to some of the Arabs, in an absolute sense: (Msb:) fem. with ة: (L:) pl. [of pauc.]

أَعْلَاجٌ and [of mult.] عُلُوجٌ (S, O, Msb, K) and عِلَجَةٌ and [quasi-pl. n.] ↓ مَعْلُوجَآءُ, (S, O, K,) like مَشْيُوخَآءُ [q. v.], (TA,) and ↓ مَعْلُوجَى (O, L, CK) and ↓ مَعْلَجَةٌ. (Sb, R, TA.) El-Hasan applied the epithet عُلُوجٌ, contemptuously, to certain men who neglected the supererogatory prayers before daybreak, performing only [afterwards] the prescribed prayers. (Mgh.) b2: فُلَانٌ عِلْجُ مَالٍ is like إِزَآءُ مَالٍ [meaning Such a one is a manager, tender, or superintendent, or a good pastor, of cattle, or camels &c.]. (S, O, K.) b3: And عِلْجٌ signifies also A cake of bread: (Abu-l- 'Omeythil, TA:) or a cake of bread that is thick (O, K, TA) in the edges (O) or in the edge. (K, TA.) عَلَجٌ The small ones, or young ones, of palmtrees. (AHn, S, O, K.) b2: See also عَلَجَانٌ, in two places.

عَلِجٌ (S, O, K) and ↓ عُلَجٌ and ↓ عُلَّجٌ, (O, K,) applied to a man, Strong, or sturdy, (S, O, K.) in labouring, or striving, to prevail, (TA,) who throws down his antagonists much or often, (صِرِّيعٌ, [in the CK, erroneously, صَريعٌ,]) and who labours, or exerts himself, in performing, accomplishing, or managing, affairs: (O, K:) or ↓ عُلَّجٌ signifies a man strong, or sturdy, in fighting, and in contending like the ram. (L.) b2: and عَلِجَةٌ, applied to a she-camel, Strong, or sturdy: (O:) or, so applied, having much flesh: (TA:) pl. عَلِجَاتٌ. (O, TA.) عُلَجٌ and عُلَّجٌ: see عَلِجٌ; the latter in two places.

عَلْجَنٌ A she-camel compact and firm in flesh: (S, O, K:) or strong; (Az and TA in art. علجن;) as also ↓ عُلْجُونٌ: (K in that art.:) or thick, big, or coarse: (Aboo-Málik, TA in that art.:) [but] the ن is augmentative. (O.) b2: And A woman who cares not for what she does nor for what is said to her. (T, K; and S in art. علجن.) عُلْجَانٌ A collection of [thorny trees of the kind called] عِضَاه. (O, K.) عَلَجَانٌ (S, O, L, K) and ↓ عَلَجٌ (L, TA) A certain sort of plant; (S, O, K;) growing in the sand: n. un. with ة: (O:) AHn says, on the authority of certain of the Arabs of the desert, that it grows in the form of slender strings, intensely green, of a greenness like that of herbs, or leguminous plants, inclining to yellowness, bare, having no leaves: (O:) he says [also] that the عَلَج [or عَلَجَان, as will be shown by what follows,] is, with the people of Nejd, a sort of trees [or shrubs] having no leaves, consisting only of bare strings, of a dusty green colour: (L, TA:) the asses eat it, and their teeth become yellow in consequence of their eating it; wherefore one says of him who has yellow teeth, كَأَنَّ فَاهُ فُو حِمَارٍ

أَكَلَ عَلَجَانًا [As though his mouth were the mouth of an ass that had eaten 'alaján; by the mouth being meant the teeth, as is often the case]: (O, L, TA:) and he says that it sometimes grows, not in the sand, but in soft, or plain, tracts; and accord. to some, (O,) the عَلَجَان is a sort of trees of a dark green colour, not having leaves, consisting only of twigs, one of such trees occupying the space of a man sitting; (O, L, TA; *) growing in plain, or soft, land, and not eaten by the camels unless of necessity: Az says that the عَلَجَان is a sort of trees resembling that called عَلَنْدًى, which he had seen in the desert: and its pl. [or rather the pl. of the n. un. (عَلَجَةٌ) of its syn. ↓ عَلَجٌ] is عَلَجَاتٌ. (L, TA.) عَلَجَانَةٌ n. un. of عَلَجَانٌ [q. v.]

A2: Also Dust which the wind collects at the foot of a tree. (O, K.) عُلْجُونٌ: see عَلْجَنٌ.

عِلَاجٌ an inf. n. of 3 [q. v.]. (S, A, O, K.) b2: And [A medicine, or remedy; often used in this sense;] a thing with which one treats a patient medically, or curatively. (TA.) عَلُوجٌ i. q. أَلُوكٌ (O, K) and عَلُوكٌ, meaning A thing that is eaten [or chewed]: (O:) so in the phrase هٰذَا عَلُوجُ صِدْقٍ [This is an excellent thing that is chewed]. (O, K.) See also 5.

عَالِجٌ A camel pasturing, or that pastures, upon the [shrub called] عَلَجَان. (S, O, K.) A2: A quantity of sand that has become accumulated and intermixed: pl. عَوَالِجُ. (TA, from a trad.) مَعْلَجَةٌ: [quasi-pl. ns.] see عِلْجٌ.

مَعْلُوجَى: [quasi-pl. ns.] see عِلْجٌ.

مَعْلُوجَآءُ: [quasi-pl. ns.] see عِلْجٌ.

مُعَلْهَجٌ [mentioned in the O and K in art. علهج] One whose father is free, or an Arab, and whose mother is a slave; syn. هَجِينٌ: (S, K:) or one who claims as his father a person who is not his father; or who is claimed as a son by a person who is not his father: and one born of two different races: (Lth, O:) or one born of a slave the daughter of a female slave: (Ibn-'Abbád, O:) or, accord. to ISd, one who is not of pure race: (TA:) a low, a vile, or an ignoble, man; foolish, or stupid, or deficient in intellect; (Lth, O, K;) a frivolous babbler. (Lth, O.) F charges J with error in asserting the ه to be augmentative; but all the authorities on inflection assert the same thing. (MF.) مُعَالَجٌ A place of عِلَاج [i. e. medical, or curative, treatment]. (TA in art. ارى.) مُعَالِجٌ One who treats patients, whether sick or wounded, or beasts, medically, or curatively. (TA.) أَرْضٌ مُعْتَلِجَةٌ Land of which the herbage has become strong, or tall, and tangled, or luxuriant, and abundant. (TA.) مُسْتَعْلِجُ الخَلْقِ A man [strong, or sturdy, and big, or bulky, or] thick, big, or coarse, in make. (S, O. [See the verb.]) Quasi علجن عَلْجَنٌ &c. see in art. علج.

عنج

1 عَنَجَ, aor. ـُ inf. n. عَنْجٌ, He drew, or pulled, anything; drew it, or pulled it, to him, or towards him. (L.) b2: عَنَجَ رَأْسَ البَعِيرِ, aor. ـُ and عَنِجَ, inf. n. as above, He (the rider) pulled up, or drew up, the camel's head by means of the [halter, or cord, called] خِطَام. (TA.) And عَنَجَ البَعِيرَ, aor. ـُ (S, O,) inf. n. عَنْجٌ as above; (S, O, K;) and ↓ اعنجهُ, (O,) inf. n. إِعْنَاجٌ; (K;) He trained, or broke, the camel in a certain manner; (S, O;) i. e. he (the rider) pulled, or drew, the camel's خِطَام (S, O, K, TA) towards his head, (TA,) and forced him back upon his hind legs, (S, O, K, TA,) so that, sometimes, the prominent part behind his ears clave to the upright piece of wood that rises from the fore part of the saddle: (TA:) and عَنَجَ الجَمَلَ He pulled the nose-rein of the camel to make him stop: and عَنَجَ النَّاقَةَ He reined up the she-camel on an occasion of her stumbling. (TA, from trads.) b3: عَنَجَ الدَّلْوَ, (IAar, S, O, L,) aor. ـُ (L,) inf. n. as above; (S, O;) and ↓ اعنجها; (IAar, O;) He put, or attached, to the leathern bucket, an appertenance called عِنَاج [q. v.]. (IAar, S, O, L.) b4: and hence, عَنَجْتُ البَكْرَ, aor. ـُ inf. n. as above, I tied the young camel's [halter, or cord, called] خِطَام to his arm, and made it short: thus one does to a young camel only when he is trained, or broken. (TA.) b5: عَنَجَهُ also signifies, He bent it, or inclined it; and occurs in this sense in a trad. of 'Alee, in which the pronoun relates to a sail. (TA.) And one says, عَنَجَ نَعْلَهُ He bent [app. upwards] the head [or fore part] of his sandal. (Ibn-'Abbád, O.) 4 أَعْنَجَ see 1, in two places. b2: [Hence,] اعنج signifies also اِسْتَوْثَقُ مِنْ أُمُورِهِ [i. e. (assumed tropical:) He secured himself against damage from his affairs; virtually meaning he ordered, or disposed, his affairs in a firm, solid, sound, or good, manner, agreeably with an explanation in the TK as syn. with

أَحْكَمَهَا]: (O, K, TA:) and it alludes to the fulfilment of covenants. (TA.) b3: And اعنجت, said of a she-camel, means She withheld herself or refrained [from going on]. (TA.) A2: Also He had a complaint (K, TA) of his ↓ عِنَاج, i. e., (TA,) of his صُلْب [meaning back-bone, or loins,] (K, TA) and his joints. (TA.) عَنَجٌ a subst. from عَنَجَ البَعِيرَ; (S, O, K; *) [A certain mode of training, or breaking, a camel; (see the verb;)] whence the prov., عَوْدٌ يُعَلَّمُ العَنَجَ (S, O, TA) An old camel that is trained, or broken, and forced back upon his hind legs: (TA:) [or that is taught the mode of training termed عَنَجٌ:] applied to him who takes to learning a thing after he has become old. (O, * TA.) A2: Also An old man; a dial. var. of غَنَجٌ: (K:) or a man in the dial. of Hudheyl; (O, TA; [in the former عَنْج, app. a mistranscription;]) so says Ibn-'Abbád; but correctly غَنَجٌ: (O:) Az says, I have not heard it with ع from any one to whose knowledge reference is made, and I know not what is the truth thereof. (TA.) b2: Also A company of men. (TA.) عَنَجَةُ الهَوْدَجِ The عِضَادَة [or post, perhaps meaning each of two side-posts,] at the door of the [women's camel-vehicle called] هودج, (O, K, TA,) by means of which the door is strengthened (يُشَدُّ بِهَا البَابُ). (TA. [In the O, تَسُدُّ البَابَ; app. a mistranscription for تَشُدُّ الباب.]) عِنَاجٌ A rope, or cord, (S, A, O, K,) or girth, (S, O,) or strap, (TA,) that is tied to the lower part of the large [leathern bucket called] دَلْو, (S, O, K,) or that is put beneath the دلو, (A,) and then tied to the cross-pieces of wood (العَرَاقِى), (S, A, O, K,) or to the loops, (TA,) so that it serves as an aid to the cross-pieces of wood and to the [thongs called] وَذَم [which bind those cross-pieces to the loops of the bucket]; for when these [thongs] break, it holds fast the دلو: (S, O:) and when the دلو is light, (S, O, K,) it is a string, (S, O,) or a light string, (K,) that is tied from one of the loops to one of the cross-pieces of wood (العراقى): (S, O, K:) or, as some say, a loop in the lower part of the bucket, inside it, which is tied by a cord or the like to the upper part of the [rope called] كَرَب [q. v.], so that if the rope [meaning the كرب, not the main rope,] break, it keeps the bucket from falling in the well: this is when the bucket is light: pl. [of pauc.] أَعْنِجَةٌ and [of mult.] عُنُجٌ. (TA.) One says, لَا بُدَّ لِلدَّآءِ مِنْ عِلَاجٍ وَلِلدِّلَآءِ مِنْ عِنَاجٍ [It is absolutely necessary for the disease to have medical treatment, and for the buckets to have an عناج]. (A, TA.) b2: [Hence,] El-Hotei-ah says, (S, O, TA,) praising a people, or party, who concluded a covenant with their neighbour and faithfully kept it, (TA,) قَوْمٌ إِذَا عَقَدُوا عَقْدًا لِجَارِهِمُ شَدُّوا العِنَاجَ وَشَدُّوا فَوْقَهُ الكَرَبَا (assumed tropical:) [A people who, when they conclude a covenant with their neighbour, (lit. tie a knot to their neighbour,) tie the عناج, and tie above it the كرب: i. e. make it doubly sure]. (S, O, TA.) b3: [Hence also,] قَوْلٌ لَا عِنَاجَ لَهُ (tropical:) The support, or foundation, of the affair; that upon which the affair rests, or whereby it subsists. (A, O, L, TA. [In the K, وَالأَمْرُ وَمِلَاكُهُ is erroneously put for وَمِنَ الأَمْرِ مِلَاكُهُ; as is said in the TA.]) Thus in the saying, لَا أَدْرِى لِأَمْرِكَ عِنَاجًا (assumed tropical:) [I know not any foundation to thine affair]. (O.) And عِنَاجُ الأَمْرِ إِلَى أَىِ سُفْيَانَ, occurring in a trad., means (assumed tropical:) The management of the affair pertained to Aboo-Sufyán; he being to his companions like the عناج that bears the weight of the bucket. (TA.) b4: عِنَاجٌ signifies also A thing with which one draws, or pulls. (TA.) b5: And The nose-rein (زِمَام) of a she-camel; because she is drawn, or pulled, by means of it. (A, TA.) b6: See also 4. b7: Also Pain of the صُلْب [meaning back-bone, or loins,] (O, K) and of the joints. (O.) عَنَاجٍ and عَنَاجِى: see عُنْجُوجٌ.

أَعْلِ عَنِّجْ occurs in a trad. as a saying of Aboo-Jahl to Ibn-Mes'ood, when the latter put his foot upon the back of the former's neck; meaning أَعْلِ عَنِّى [Rise thou from me]; the ى being changed into ج. (TA. [See art. ج.]) عُنْجُجٌ, (O, K,) or, accord. to AHn, عُنْجَجٌ, (O,) The ضَيْمُرَان [q. v.], (O, K,) a species of sweet-smelling plants; (O, TA;) said to be the شاه سفرم [or شَاهِسْفَرَم]: not heard by As on any other authority than that of Lth. (TA.) عُنْجُوجٌ sing. of عَنَاجِيجُ, (A'Obeyd, S, O,) which signifies Fleet, or swift, and excellent, horses (A'Obeyd, S, O, K) and camels; (K;) sometimes applied to the latter: (Lth, TA:) or horses that excite the admiration and approval of the beholder: and ↓ عَنَاجٍ occurs in a verse cited by IAar, as some relate it; and ↓ عَنَاجِى as others relate it; the former for عَنَاجِج, and the latter for عَنَاجِيج: (TA:) or long-necked horses (O, TA) and camels: (TA:) or tall, or long, horses. (Ham p. 445.) [See an ex. in a verse cited voce رُبَّ.]

b2: اِسْتَقَامَ عُنْجُوجُ القَوْمِ means The way or course (سَنَن) [of the people, or party, was, or became, direct, or undeviating]. (O.) b3: And عَنَاجِيجُ الشَّبَابِ signifies The first part of youth. (O, K.) عَنَجْنَجٌ (in the K erroneously written عَنْجَج, TA) Great, or large. (S, O, L, TA.) مِعْنَجٌ A man (O) who addresses, applies, or directs, himself, or his regard, or attention, or mind, to affairs. (O, TA.)

عبد

1 عَبَدَ اللّٰهَ, aor. ـُ inf. n. عِبَادَةٌ (IKtt, L, Msb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IKtt) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IKtt:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Msb:) [or, inf. n. عِبَادَةٌ, he did what God approved: and, inf. n. عُبُودَةٌ, he approved what God did: (see the former of these ns. below:)] the verb is used in these senses only when the object is God, or a false god, or the Devil. (TA.) A2: عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, K.) b2: And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAar, L.) A3: عَبُدَ, aor. ـُ inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lh and IKtt, but A'Obeyd held that there is no verb to these two ns., He was, or became, a slave, or in a state of slavery: or he was, or became, in a state of slavery, his fathers having been so before him; as also ↓ عُبِّدَ. (L.) b2: Lth read [in the Kur v. 65] وَعَبُدَ الطَّاغُوتُ; explaining the meaning to be, Et-Tághoot having become an object of worship; and saying that عَبُدَ, here, is a verb similar to ظَرُفَ and فَقُهَ: but Az says that in this he has committed a mistake. (L.) A4: عَبِدَ, aor. ـَ inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, S, O, * L, Msb, K;) [and so ↓ تعبّد, in the Deewán of Jereer, accord. to Freytag;] like أَبِدَ and أَمِدَ and أَحِنَ: (Fr:) and he was long angry. (L.) You say, عَبِدَ عَلَيْهِ He was angry with him. (Fr.) And ElFarezdak makes it trans. without a prep., saying يَعْبَدُنِى. (L.) b2: He disdained, or scorned. (Az, S, O, L.) El-Farezdak says, وَأَعْبَدُ أَنْ أَهْجُو كُلَيْبًا بِدَارِمِ [And I disdain to satirize Kuleyb with Dárim: the former being unworthy to be coupled with the latter even as an object of satire]. (S, O, L.) [See also عَبِدٌ.] b3: He denied, disacknowledged, or disallowed. (O, K.) [See, again, عَبِدٌ.] b4: He repented, and blamed himself, (O, K, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.) b5: He mourned, grieved, or was sorrowful. (L.) b6: He was covetous; or inordinately, or culpably, desirous. (O, K.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.) b7: And, (O, L, K,) said of a camel, (L,) He was, or became, affected with mange, or scab: (L:) or with incurable mange or scab: (O, L:) or with severe mange or scab. (K.) 2 عبّدهُ, (S, * A, O, ast; Msb, K, *) inf. n. تَعْبِيدٌ; (S, O, K;) and ↓ اعبدهُ, (S, A, O, K,) inf. n. إِعْبَادٌ; (S;) and ↓ تعبّدهُ, and ↓ اعتبدهُ, (S, O, K,) and ↓ استعبدهُ; (S, * O, * Msb, K; *) He made him, or took him as, a slave; he enslaved him: (S, A, O, Msb, K:) or عبّدهُ and ↓ اعبدهُ (TA) and ↓ تعبّدهُ and ↓ اعتبدهُ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also] الطَّمَعُ ↓ استعبدهُ Covetousness made him a slave. (A.) And فُلَانًا ↓ أَعْبَدَنِى He made me to posses such a one as a slave: (A, O, Msb, K:) so accord. to Lth: but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ: he adds, however, that he does not deny the meaning assigned by Lth if it can be verified. (L.) مُحَرَّرًا ↓ اِعْتَبَدَ, occurring in a trad., or as some relate it, ↓ أَعْبَدَ, means He took an emancipated man as a slave: i. e. he emancipated a slave, and then concealed the act from him, or confined him, and made him to serve him by force; or he took a freeman, and pretended that he was a slave, and took possession of him by force. (L.) b2: عبّدهُ also signifies He brought him under, (namely, a man,) subdued him, or rendered him submissive, so that he did the work of slaves. (Az, TA.) عبّد, inf. n. as above, is syn. with ذَلَّلَ. (S, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below. b3: He rendered a camel submissive, or tractable. b4: And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon.]

A2: عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, K:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.) b2: مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, S,) He delayed not, or was not slow, to do, or in doing, that. (S, O, K. *) 4 اعبد as trans.: see 2, former half, in four places.

A2: اعبدوا They collected themselves together; assembled together. (K.) b2: اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, K:) or collected themselves together and beat him. (TA.) A3: أُعْبِدَ بِهِ His riding-camel became fatigued: (S, O, K:) or perished; or flagged, or became powerless; or stopped with him: (S, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (S, O, L, K,) from which it is formed by transposition. (TA.) 5 تعبّد He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (S, A, O, L, Msb, K.) And تعبّد بِالْإِسْلَامِ He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] syn. ذَانَ بِهِ. (Msb in art. دين.) A2: Also, He (a camel) became refractory, and difficult to manage, (K,) like a wild animal. (L.) b2: See also عَبِدَ, first sentence.

A3: تعبّدهُ: see 2, first sentence, in two places. b2: Also He called him, or invited him, to obedience. (Msb.) A4: تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, K, TA) and was obliged to stop. (TA.) 8 إِعْتَبَدَ see 2, former half, in three places.10 إِسْتَعْبَدَ see 2, in two places. R. Q. 2 تَعَبْدَدُوا They (a people) went away in parties in every direction. (TA.) [See عَبَادِيدُ.]

عَبْدٌ, originally an epithet, but used as a subst., (Sb, TA,) A male slave; (S, A, O, L, Msb, K;) i. q. مَمْلُوكٌ; (L, K;) [but عَبْدٌ is now generally applied to a male black slave; and مَمْلُوكٌ, to a male white slave; and this distinction has long obtained;] contr. of حُرٌّ; (S, A, O, L, Msb;) as also ↓ عَبْدَلٌ, (L, K,) in which the ل is augmentative: (L:) and a servant, or worshipper, of God, and of a false god, or of the Devil: (Lth, L, &c.:) [you say عَبْدُ اللّٰهِ and عَبْدُ الشَّمْسِ &c.: see also عَابِدٌ, which signifies the same; and see the remarks in this paragraph on the pls. عَبِيدٌ and عِبَادٌ and عَبَدَةٌ &c.:] and a man, or human being; (M, A, L, K;) as being a bondman (مَرْبُوبٌ) to his Creator; (L;) applied to a male and to a female; (Ibn-Hazm, TA;) whether free or a slave: (K:) pl. أَعْبُدٌ (S, O, Msb, K) and أَعْبِدَةٌ and أَعْبَادٌ, (IKtt, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Msb,) and ↓ عَبِيدٌ and عِبَادٌ, (S, O, Msb, K,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Msb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (S, O;) or, accord. to some, it is a quasipl. n.; accord. to Ibn-Málik, فَعِيلٌ occurs as a pl. measure, but sometimes they use it in the manner of a pl. and make it fem., as in the instance of عَبِيدٌ, and sometimes they use it in the manner of quasi-pl. ns. and make it masc., as in the instances of حَجِيجٌ and كَلِيبٌ; (MF;) [accord. to the general and more approved opinion, it is a quasi-pl. n., and therefore fem. and masc., but most commonly fem.;] and further it should be remarked that the common people agree in making a difference between عَبِيدٌ and عِبَادٌ, by the former meaning slaves [and by the latter meaning servants of God and also simply, with the article ال, mankind], saying, هٰؤُلَآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ اللّٰهِ [this is a servant, of the servants of God]: (Az, L:) [and a distinction is also made between عِبَادٌ and عَبَدَةٌ, respecting which see what follows:] other pls. of عَبْدٌ are عُبْدَانٌ, (S, O, K,) like تُمْرَانٌ pl. of تَمْرٌ, (S, O,) and عِبْدَانٌ, (S, O, K,) like جِحْشَانٌ pl. of جَحْشٌ, (S, O,) and عُبُدٌ, (S, O, K,) like سُقُفٌ pl. of سَقْفٌ, (S, O,) or this is pl. of عَبِيدٌ, like رُغُفٌ pl. of رَغِيفٌ, (Zj,) and is also a pl. of عَابِدٌ, (L,) and some read [in the Kur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, S, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IKtt, TA,) the last three of which are also pls. of عَابِدٌ: (L:) one says of the worshippers of a plurality of gods, هُمْ عَبَدَةُ الطَّاغُوتِ [they are the servants of Et-Tághoot]; but the Muslims one calls عِبَادُ اللّٰهِ, meaning the servants, or worshippers, of God: (Lth, L:) [all these are pls. in the proper sense of the term, of the broken class:] and عَبْدُونَ, (O, K,) a pl. of the sound class, adopted because عَبْدٌ is originally an epithet: (TA:) and [the following, with the exception of the first, and of some which are particularized as being pls. of pls., are also said to be pls., but are properly speaking quasi-pl. ns., namely,] ↓ عَبُدٌ, (O, K,) accord. to some, who read [in the Kur ubi suprà] عَبُدَ الطَّاغُوتِ, making the former a prefixed noun, as meaning the servants (خَدَم) of Et-Tághoot; but it is a n. of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a pl.; the meaning being the servant (خَادِم) of Et-Tághoot; (Akh, S, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, S, O;) and ↓ عِبِدَّانٌ and ↓ عِبِدَّآءُ and ↓ عِبِدَّى; (S, O, K;) or, accord. to some, the last of these signifies slaves born in a state of slavery; and the female is termed ↓ عَبْدَةٌ; and Lth says that ↓ عِبِدَّى signifies a number of slaves born in a state of slavery, generation after generation; but Az says that this is a mistake, that عِبِدَّى اللّٰهِ signifies the same as عبَادُ اللّٰهِ, that it is thus used in a trad., and that عِبِدَّى is applied in another trad. to poor men of the class called أَهْلُ الصُّفَّة; (L;) and ↓ عُبُدَّآءُ and ↓ عِبِدَّةٌ and ↓ عِبَادٌّ (IKtt, TA) and ↓ مَعْبَدَةٌ, like مَشْيَخَةٌ, (T, O, K,) and ↓ مَعْبُودَآءُ (Yaakoob, S, O, K) and ↓ مَعْبُودَى, (IKtt, TA,) and [pl. pl.] ↓ مَعَابِدُ, (O, K,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (K,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. of ↓ عَبِيدٌ. (MF.) فَادْخُلِى فِى عِبَادِى, in the Kur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bd, Jel:) or it means فِى حِزْبِى [among my peculiar party]. (S, O.) b2: Also (tropical:) Ignoble, or base-born; like as حُرٌّ is used to signify “ generous,” “ noble,” or “ well-born. ” (Mgh in art. حر.) A2: Also A certain plant, of sweet odour, (O, K, TA,) of which the camels are fond because it makes the milk to become plentiful, and fattens; it is sharp, or hot, (حَادّ O, or حَارّ TA,) in temperament; and when they depasture it they become thirsty, and seek the water: (O, TA:) so says IAar. (O.) A3: And A short and broad نَصْل [or arrow-head, or spear-head, or blade]. (AA, O, * K.) عَبَدٌ: see عَابِدٌ.

عَبُدٌ: see the paragraph commencing with عَبْدٌ, latter half.

عَبِدٌ and ↓ عَابِدٌ (but the latter is rarely used, Ibn-'Arafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Kur [xliii. 81], إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ

↓ العَابِدِينَ, means The disdainers, or scorners, and the angry: (S, * L:) but Ibn-'Arafeh rejects this assertion: (TA:) these words are variously explained; as meaning There is not to the Compassionate a son; and I am the first of the angry disdainers or scorners of the assertion that there is: or, and I am the first of the deniers of this assertion: or, and I am the first of the worshippers of God according to the unitarian doctrine, or, of the worshippers of God of this people: or if there were to the Compassionate a son, I would be the first of his worshippers: or if there be to the Compassionate a son, I am the first of worshippers; but I am not the first worshipper of God: or, accord. to Az, the best interpretation is one ascribed to Mujáhid; i. e. if there be to the Compassionate a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this your assertion. (L.) عَبْدَةٌ: see عَبْدٌ, latter half.

عَبَدَةٌ [as a subst. from عَبِدَ (q. v.), Anger. b2: ] Disdain, or scorn; (S, O, L, K;) disdain occasioned by a saying at which one is ashamed, and from which one abstains through scorn and pride: (L:) or intense disdain or scorn. (A.) b3: Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [There is not any strength to thy garment]. (S, O.) b4: Strength and fatness: (S, O, K:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [A she-camel possessing strength and fatness]. (S, O.) And one says [also] نَاقَةٌ عَبَدَةٌ [if this be not a mistake for the phrase here next preceding] meaning A strong she-camel. (L, Msb.) b5: And Lastingness, or continuance; syn. بَقَآءٌ; (O, L, K, TA;) in some lexicons نَقَآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lh, L.) A2: Also A stone with which perfume is bruised, or pounded. (O, L, K.) عَبْدِىٌّ [a rel. n. from عَبْدٌ]. الدَّرَاهِمُ العَبْدِيَّةُ Certain Dirhems, which were superior to those of late times, and of greater weight. (O, K, TA.) عَبْدِيَّةٌ, as a subst.: see عِبَادَةٌ: b2: and عُبُودِيَّةٌ.

عِبِدَّةٌ: see عَبْدٌ, last quarter.

عِبِدَّى: see عَبْدٌ, latter half, in two places.

عِبِدَّى: see عَبْدٌ, latter half.

عُِبُِدَّآءٌ: see عَبْدٌ, latter half.

عَبْدَلٌ: see عَبْدٌ, near the beginning.

عَبْدَلِّىٌّ and عَبْدَلَّاوِىٌّ [both post-classical, the latter, which is the more common, said by Forskål to be an appellation of the Cucumis chate, which is app. from قِثَّآء, denoting several species of cucumber; but it is] a sort of melon, [abounding in Egypt, of little flavour, eaten with sugar,] said to be thus called in relation to 'AbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Lateef: see pp. 52 and 54 of the Ar. text, and pp. 34 and 35, and 125-7, of De Sacy's Transl. and Notes: and see also Forskål's Flora Ægypt. Arab. pp. lxxvi. and 168.) [See also عَجُورٌ.]

عَبِيدٌ: see عَبْدٌ, first and last quarters.

عُبَيْدٌ [dim. of عَبْدٌ. b2: And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.) b3: And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, K,) that is vacant, or desolate: (K:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, K.) And sometimes it is used as meaning (assumed tropical:) Great calamity: (TA:) it is said in a prov., وَقَعُوا فِى أُمِّ عُبَيْدٍ تَصَايَحُ حَيَّاتُهَا [for تَتَصَايَحُ, lit. They became, or found themselves, in the desert, &c., of which the serpents were hissing, one at another], meaning (assumed tropical:) [they fell] into a great calamity. (Meyd, TA.) عِبَادَةٌ (S, IKtt, A, IAth, L, K) and ↓ عُبُودِيَّةٌ and ↓ عُبُودَةٌ (IKtt, K) and ↓ عَبْدِيَّةٌ (Fr, K) and ↓ مَعْبَدٌ and ↓ مَعْبَدَةٌ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (S, IKtt, A, K:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: and ↓ عُبُودَةٌ, the approving what God does: and the primary signification of ↓ عُبَودِيَّةٌ is humility, and submissiveness: (S, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.) عُبُودَةٌ: see the next preceding paragraph, in two places: b2: and see عُبُودِيَّةٌ.

العُبَيْدَةُ The [portion, or appertenance, of the stomach, of a ruminant, called] فَحِث, (O, K, TA,) also called حَفِث [q. v.]. (TA.) عُبُودِيَّةٌ The state, or condition, of a slave; slavery; servitude; (S, O, L, Msb;) as also ↓ عُبُودَةٌ (S, O, L) and ↓ عَبْدِيَّةٌ (O, Msb) and ↓ تَعْبِيدَةٌ. (L.) b2: See also عِبَادَةٌ, in two places.

عِبَادٌّ: see عَبْدٌ, last quarter.

عَبَادِيدُ and عَبَابِيدُ, each a pl. having no sing., Parties of people (S, O, K) going in every direction: (S, O:) and horsemen going in every direction. (K.) One says, صَارَ القَوْمُ عَبَادِيدَ and عَبَابِيدَ The people became divided into parties going in every direction. (S, O.) And ذَهَبُوا عَبَادِيدَ and عَبَابِيدَ They went away in parties in every direction. (TA.) b2: Also (both words, K, or the latter [only], TA,) Far-extending roads: (K:) or diverse and far-extending roads: said to be used in this sense not with respect to coming, but only with respect to dispersion, and going away. (TA.) b3: Also (or the former [only], TA) Hills such as are called إِكَام or آكَام [pls. of أَكَمَةٌ]. (K, TA.) b4: And one says, مَرَّ رَاكِبًا عَبَادِيدَهُ He passed, or went away, riding upon the extremities of his buttocks. (O, K.) عَبَادِيدِىٌّ (S, O) and عَبَابِيدِىٌّ (O, TA) rel. ns. from عَبَادِيدُ (S, O) and عَبَابِيدُ (O, TA) thus formed because the said ns. have no sings., (Sb, S, O, TA,) Of, or relating to, parties of people going in every direction. (S, O.) عَابِدٌ A server, a worshipper, or an adorer, of God: (L:) an obeyer of God with humility, or submissiveness: (L, Msb:) [a devotee:] a unitarian: (L:) by a secondary application, used of him who takes for his god other than the True God, such as an idol, and the sun, &c.: (Msb:) pl. عُبَّادٌ and عَبَدَةٌ (L, Msb) and عُبُدٌ and عُبَّدٌ, all of which are also pls. of عَبْدٌ [q. v.]: (L:) [and quasi-pl. n. ↓ عَبَدٌ (like as خَدَمٌ is of خَادِمٌ), accord. to a reading of a phrase in the Kur v. 65, as expl. by some.] b2: And A servant: a meaning said to be tropical. (TA.) b3: See also عَبِدٌ, in two places.

تَعْبِيدَةٌ: see عُبُودِيَّةٌ.

مَعْبَدٌ: see عِبَادَةٌ: A2: and see also مُتَعَبَّدٌ.

مِعْبَدٌ A shovel, or spade, of iron; syn. مِسْحَاةٌ: (K:) pl. مَعَابِدُ. (TA.) مَعْبَدَةٌ, and the pl. مَعَابِدُ: see عَبْدٌ, last quarter: A2: and for the former see also عِبَادَةٌ.

مُعَبَّدٌ, applied to a camel, Rendered submissive, or tractable; broken, or trained; syn. مُذَلَّلٌ: (A, L:) or anointed with tar, (S, O, K,) and rendered submissive, or tractable: (S, O:) or whose whole skin is anointed with tar: (Sh:) or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar: or rendered submissive by the mange, or scab: or affected with the mange, or scab; or with incurable mange or scab. (L. [And, applied to a camel, it has other meanings, which see in what follows.]) [And hence, app.,] سَفِينَةٌ مُعَبَّدَةٌ A ship, or boat, tarred: (AO, S, O, L, K:) or smeared with fat, or oil. (AO, L.) b2: Applied to a road, Beaten; syn. مُذَلَّلٌ; (S, A, O, K;) trodden; (Az, TA;) or travelled by many passengers going to and fro: (TA:) and syn. with مُذَلَّلٌ as applied to other things also. (K.) b3: And [hence] A wooden pin, peg, or stake. (Az, O, K, TA. [In the CK, المُؤَتَّدُ is erroneously put for الوَتِدُ.]) So in the following verse of Ibn-Mukbil: وَضَمَّنْتُ أَرْسَانَ الجِيَادِ مُعَبَّدًا

إِذَا مَا ضَرَبْنَا رَأْسَهُ لَا يُرَنَّحُ [And I made a wooden peg to be a guarantee for the ropes of the coursers: when we beat its head, it did not wabble]. (Az, O, TA.) b4: Also Honoured, or treated with honour, (L, K,) and served; applied to a camel. (L.) Thus it has two contr. significations. (K.) b5: And A camel left unridden. (O, L.) b6: And, applied to a stallion [camel], Excited by lust, or by vehement lust. (O, K.) b7: Also, applied to a country, or tract of land, In which is no footprint, or track, nor any sign of the way, nor water: (O, K:) you say بَلَدٌ مُعَبَّدٌ. (O.) مَعْبُودَى and مَعْبُودَآءُ: see عَبْدٌ, last quarter.

مُتَعَبَّدٌ [and ↓ مَعْبَدٌ] A place appropriated to religious services or exercises, or acts of devotion. (TA.)

عرد

1 عَرَدَ, (AHn, S, O, K,) aor. ـُ inf. n. عُرُودٌ, (AHn, S, O,) It (a plant, and a canine tooth, &c.,) came forth, and became high, or tall: (S, O, K:) or it (a plant) came forth, and became high, or tall, and hard: (AHn, TA:) and it (a canine tooth, and a plant,) came forth altogether, and became hard and erect: it (a camel's tush) became thick and strong: and it (a tree) came forth: or became crooked: or became thick and great; as also ↓ اعرد. (TA.) A2: عَرَدَ الحَجَرَ, (K,) aor. ـُ inf. n. عَرْدٌ, (TA,) He threw the stone far. (K, TA.) b2: عرد بِحَاجَتِنَا [app. عَرَدَ] He did not accomplish our want. (TA.) A3: عَرِدَ: see the next paragraph, in two places.2 عرّد, inf. n. تَعْرِيدٌ, He (a man, S) fled; (IAar, S, O, K;) as also ↓ عَرِدَ, aor. ـَ (IAar, O, K.) He drew back, or drew back in fear, عَنْ قِرْنِهِ from his adversary: or he went away quickly, being put to flight. (TA.) He (a man) quitted the road: (O, K:) or he quitted the right direction of the road, and turned aside from it. (TA.) And عرّد عَنْهُ He turned aside, and went to a distance, or far away, from him, or it. (A.) b2: It (a star) rose high: and also it inclined to set after it had culminated: (O, K:) [or] it set. (A.) It (water) rose high. (A.) b3: And He, or it, descended, or alighted. (MF.) b4: عرّد السَّهْمُ فِى الرَّمِيَّةِ The arrow penetrated into the inside of the animal at which it was shot and its extremity went forth from the other side. (Aboo-Nasr, O, K.) A2: And عرّد, inf. n. تَعْرِيدٌ; (TA;) or ↓ عَرِدَ; (thus in the O, as on the authority of IAar;) He (a man, TA) became strong in body after disease. (IAar, O, TA.) 4 أَعْرَدَ see 1.5 تعرّد He was put to flight: (Freytag, from the “ Fákihet el-Khulafà,” p. 93, 1. 27:) probably post-classical.]

عَرْدٌ A thing, (S, O,) or anything, (TA,) hard: (S, O:) or strong, hard, and erect: (Lth, O, K:) or thick; (As, AHn, O;) as also ↓ عَارِدٌ and عُرُدٌ [correctly ↓ عُرُدٌّ] and عُرَيْدٌ [evidently a mistranscription for ↓ عُرُنْدٌ] and ↓ عَرِدٌ: (AHn, O:) and ↓ عَرَنْدَدٌ, (S, O, K,) quasi-coordinate to سَفَرْجَلٌ, (S, O,) and ↓ عُرُنْدٌ, (K, TA,) with two dammehs, (TA, in the CK عُرَنْد,) the ن being a substitute for د, (TA,) and ↓ عَرِدٌ (O, K) and ↓ عُرُدٌّ, (K,) signify hard, (S, O, K,) or hard and strong, applied to anything: (TA:) and ↓ عُرُدٌّ, applied to a spear, and a bow-string, signifies strong: (Fr, TA:) and ↓ عُرُنْدٌ, in measure like تُرُنْجٌ, applied to a bow-string, (Sb, S, O,) thick; (Sb, S;) or strong and thick; as also ↓ عُرُدٌّ; and thus both signify applied to a rope, or well-rope, and any other thing. (O.) One says, إِنَّهُ لَعَرْدُ مَغُرِزِ العُنُقِ [Verily he is hard, or strong, or thick, in respect of the base of the neck]. (Lth, O, TA.) b2: [Hence,] The penis: or a hard and strong penis: (TA:) or a penis distended and erect (O, K, TA) and hard: pl. أَعْرَادٌ. (TA.) b3: And The ass: (O, K:) so called because of the thickness of his neck. (TA.) b4: And [it is said to signify] The base of the neck. (K. [But this I think doubtful: see a saying mentioned above (in this paragraph), from a mistranscription of which it may have originated.]) عَرِدٌ: see عَرْدٌ, in two places. In the phrase عَرَادٌ عَرِدٌ, the latter word may be added to give intensiveness to the signification, or it may be used by poetic license for عَارِدٌ. (TA.) عُرُدٌّ: see عَرْدٌ, in four places.

عِرْدَادٌ The elephant: (O, K:) because of his thickness and bulkiness. (TA.) b2: And Courageous, and hard, or sturdy; (O, K;) applied to a man. (TA.) b3: And A staff by means of which the horse and the camel are tied. (O, K.) عَرَادٌ, applied to a plant, Thick and hard. (AHn, O, K.) b2: And A certain plant, (S, O, K,) of the kind termed حَمْض, (S,) hard and erect: (TA:) or a certain herb, said to be [of the kind termed] حَمْض, eaten by the camels, growing in sands and sand-plains: or, as some say, it is [a sort] of the نَجِيل [q. v.] that grows in good and salubrious land, remote from water: n. un. with ة: Az says, I have seen the عَرَادَة in the desert, [a plant] having hard wood, spreading branches, and no scent. (L.) b3: See also عَرَادَةٌ.

عَرِيدٌ Distant, or remote: (K:) of the dial. of El-Yemen. (TA.) A2: And Custom, habit, or wont. (Lh, K.) One says, مَا زَالَ ذٰلِكَ عَرِيدَهُ That ceased not to be his custom, habit, or wont. (Lh, TA.) [See also عِرْبَدٌّ.]

عَرَادَةٌ A single locust: (K: [if so, ↓ عَرَادٌ probably signifies locusts; as a coll. gen. n.:]) or a female locust. (S, O.) A2: And A state, or condition. (S, O, K.) You say, فُلَانٌ فِى عَرَادَةِ خَيْرٍ

Such a one is in a good state, or condition. (S, O.) عَرَّادَةٌ A certain thing, smaller than the مَنْجَنِيق, (S, O, K, TA,) but resembling it; (TA;) [i. e. an engine of war, app. similar to that called by the Romans onager;] that casts a stone to a long distance: (Ham p. 307:) pl. عَرَّادَاتٌ. (TA.) عُرُنْدٌ: see عَرْدٌ, in three places.

عَرَنْدَدٌ: see عَرْدٌ.

عَارِدٌ: see عَرْدٌ. b2: Also Separate; syn. مُنْتَبِذٌ. (K.) In the saying (S, O, K) of a rájiz, (S,) of a man of the Benoo-Asad, (O,) or of Hajl, (As, O, K, TA, in the CK Hajal,) a freedman of the Benoo-Fezárah, describing a male camel, [and the sutures of his skull,] (As, O, K,) or it is of Aboo-Mohammad El-Fak'asee, (IB, TA,) تَرَى شُؤُونَ رَأْسِهِ العَوَارِدَا (IB, O, K) not رَأْسِهَا, as in the S, (IB, K,) the last word [pl. of عَارِدٌ] means separate (مُنْتَبِذَة) one from another: or rugged (غَلِيظَة): (K:) or rising high, or elevated. (S, O.) مُعَرَّدٌ, applied to a bow-string, [like مُحَرَّدٌ,] i. q. مُجَرَّعٌ [q. v.] and مُعَجَّرٌ. (ISh, TA in art. جرع.) نِيقٌ مُعَرِّدٌ A high mountain-top. (O, TA.)

عصد

1 عَصَدَهُ, (S, O, K,) aor. ـِ (O, K,) inf. n. عَصْدٌ, (S, O,) He twisted it; turned, or wreathed, it round or about; contorted it; wound it; or bent it; (S, O, K;) as also ↓ اعصده. (K.) b2: [Hence,] عَصَدَ العَصِيدَةَ, aor. ـِ (S, O, L, Msb,) inf. n. as above; (Msb;) and ↓ اعصدها; (O, L, Msb;) He stirred about and turned over the عصيدة with a مِعْصَد, or مِعْصَدَة; (O, * L, Msb; *) he made, or prepared, the عصيدة. (L.) b3: and عَصَدَ عُنُقَهُ, [and app. عَصَدَ alone, (see عَاصِدٌ,)] aor. ـِ inf. n. عُصُودٌ, He (a camel) bent his neck towards his withers in dying. (TA.) b4: عَصَدْتُهُ عَلَى الأَمْرِ, (O, K, *) inf. n. عَصْدٌ, (O,) I made him to do the thing against his will. (O, K. *) b5: عَصَدَتْهُمُ العَصَاوِيدُ Clamours such as are raised in trial, or affliction, assailed them. (Lth, L.) A2: عَصَدَ said of an arrow, It wound, or turned, in its course, not going directly towards the butt. (L.) b2: And عَصَدَ, (S, O, K,) aor. ـُ (K,) inf. n. عُصُودٌ; (S, O, K;) as also عَصِدَ, aor. ـَ (K;) said of a man, (TA,) He died. (S, O, K.) 4 أَعْصَدَ see above, first and second sentences. Q. Q. 1 عَصْوَدُوا, (O, K.) inf. n. عَصْوَدَةٌ; (TA;) and ↓ تَعَصْوَدُوا; (O, K;) They cried out, (O, K,) and fought one another: (K:) and ↓ the latter, they raised a clamour, and became in a state of confusion. (TA.) Q. Q. 2 تَعَصْوَدُوا: see Q. Q. 1, in two places.

عَصِيدٌ Twisted; turned, or wreathed, round or about; contorted; wound; or beat; as also ↓ مَعْصُودٌ. (TA.) عَصِيدَةٌ is well known; (K;) [as being A sort of thick gruel, consisting of] wheat-flour moistened and stirred about with clarified butter, and cooked: (L;) one stirs it about, and turns it over, with a مِسْوَاط, [i. e. stick, or the like,] (also called ↓ مِعْصَدٌ and ↓ مِعْصَدَةٌ, L,) so that no part of it that has not been turned over remains in the vessel; (IF, S, O, Msb; *) and hence it is thus called; (IF, Msb:) [it is also commonly made with boiling water, flour, clarified butter, and honey:] accord. to El-Mufaddal, it is properly thus called when it is so thick that it may be chewed. (TA (??) وَطِيْئَةٌ [q. v.: see also حَرِيرَةٌ.]

عَصَوَّدٌ A long day: (IAar, K:) and so عَطَوَّدٌ and عَطَرَّدٌ. (L in arts. عطد and عطرد.) b2: and all signify A high mountain. (L in arts. عطد and عطرد.) عُصْوَادٌ: see the next paragraph, in two places.

عِصْوَادٌ Evil, or mischief, arising from slaughter; or mutual reviling; or clamour; so in the phrase, تَرَكْتُهُمْ فِى عِصْوَادٍ [I left them in a state of evil, &c.]: (TA:) or clamour and confusion in war or altercation; as also ↓ عَصْوَادٌ: (M, TA:) or clamour in trial or affliction: (Lth, TA:) or a formidable, or terrible, case; (S, K;) so in the phrase, وَقَعُوا فِى عِصْوَادٍ [They fell into a formidable, or terrible, case]: (S:) and هُمْ فِى

عِصْوَادٍ [They are in a formidable, or terrible, case]: (K:) or you say, هُمْ فِى عِصْوَادٍ بَيْنَهُمْ They are in trials, or afflictions, and altercations. (TA.) b2: Also, and ↓ عُصْوَادٌ, A man, and a woman, difficult, or stubborn, hard, and evil, or mischievous: (O, K:) applied to a woman, evil, or mischievous; (O;) or very evil or mischievous. (TA.) [Pl. عَصَاوِيدُ.] You say, قَوْمٌ عَصَاوِيدُ فِى الحَرْبِ A people who cleave to their adversaries in war, (O, K,) and will not quit them. (O.) b3: And عَصَاوِيدُ الكَلَامِ Distorted language; (O, K;) [as though] heaped together, one part upon another. (TA.) And عَصَاوِيدُ الظَّلَامِ Confused (O, * TA) and dense darkness. (O, * K, TA.) And in like manner عِصاويد is used in relation to camels: (K:) one says, جَآءَت الإِبِلُ عَصَاوِيدَ The camels came pressing, or crowding, one upon another: (S, O:) and accord. to Ibn-'Abbád, came in a state of dis-persion. (O.) b4: عَصَاوِيدُ signifies also Thirsty, (ISh, O, K,) applied to camels. (ISh, O.) b5: And عِصْوَادٌ signifies A fatiguing approach, (O, K,) or night-journey, (O,) to water. (O, K.) عَاصِدٌ A camel bending his neck towards his withers in dying. (S, O, K.) مِعْصَدٌ and مِعْصَدَةٌ: see عَصِيدَةٌ.

مَعْصُودٌ: see عَصِيدٌ.

عند

1 عَنَدَ عَنْهُ, aor. ـُ (S, O, L, Msb, K) and عَنِدَ, (Fr, O, L,) inf. n. عُنُودٌ; (S, O, L, Msb, K;) and عَنِدَ, aor. ـَ (L, K,) inf. n. عَنَدٌ; (L, TA;) and عَنُدَ, aor. ـُ (K;) He declined, or deviated, from it, (S, O, L, Msb, K,) namely, the road, (S, O, L, K,) or the right course, (Msb,) and what was right or just or due, and from a thing; (L;) he went aside from it: (TA:) and he went, or retired, to a distance, or far away, from it. (L.) And عَنَدَ عَنْ أَصْحَابِهِ, aor. ـُ inf. n. عُنُودٌ, He left or quitted, his companions, and passed beyond them: and he left, or quitted, his companions in a journey, and took a road different from that which they followed, or remained, or fell, behind them: (ISh, L:) and he removed to a distance from his companions; as when a man leaves his people in El-Hijáz and goes to El-Basrah. (L.) b2: عَنَدَتْ and عَنِدَتْ and عَنُدَتْ She (a camel) pastured alone, (K, TA,) disdaining to pasture with the other camels, and sought the best of the herbage. (TA.) b3: عَنَدَ, (S, A, O, K,) aor. ـِ (S, A, O,) or ـُ (K,) inf. n. عُنُودٌ (S, O, L) and عَنْدٌ; (L;) and عَنِدَ, aor. ـَ and عَنُدَ, aor. ـُ (K;) and ↓ عاند, inf. n. مُعَانَدَةٌ and عِنَادٌ; (L;) He opposed and rejected what was true, or just, knowing it to be so; (S, A, O, L, K;) he acted obstinately, knowing a thing and rejecting it, or declining from it; as did Aboo-Tálib, who knew and acknowledged the truth, but scorned to have it said of him that he followed the son of his brother. (L.) b4: And عَنَدَ, aor. ـُ inf. n. عُنُودٌ and عَنْدٌ, He (a man) overstepped, or transgressed, the proper bound, or limit; acted exorbitantly, or immoderately; and especially in disobedience, or rebellion. (L.) b5: And [hence (see عَانِدٌ)] عَنَدَ العِرْقُ, (S, O, L, Msb, K, [in the CK, erroneously, العَرَقُ,]) aor. ـُ (K,) or ـِ (Msb,) or both, the latter mentioned by Fr, (O,) inf. n. عُنُودٌ; (Msb;) and عَنِدَ, aor. ـَ and عَنُدَ, aor. ـُ (K;) as also ↓ اعند; (O, * K;) (tropical:) The vein flowed with blood, and did not cease to flow: (S, O, L, K, TA:) or flowed, and hardly ceased: (L:) or flowed copiously. (Msb.) And عَنَدَتِ الطَّعْنَةُ, aor. ـِ and عَنُدَ (assumed tropical:) The spear-wound, or stab, poured forth blood to a distance. (L.) And أَنْفُهُ ↓ اعند (assumed tropical:) His nose bled copiously. (L.) And عَنَدَ الدَّمُ (assumed tropical:) The blood flowed on one side. (L.) See also 10.3 عاند, inf. n. عِنَادٌ [and مُعَانَدَةٌ], He acted with opposition, disobedience, or rebellion. (Msb.) b2: See also 1.

A2: عاندهُ, (L,) inf. n. مُعَانَدَةٌ, (K,) He separated himself from him; (L, * K;) he went, or retired, to a distance, or to a place apart, from him. (L, K. [See also 1, first and second sentences.]) b2: And عاندهُ, (T, S, O, L, Msb,) inf. n. مُعَانَدَةٌ (T, S, L, Msb, K) and عِنَادٌ, (T, S, L, K,) He opposed him, disagreeing with him, or doing the contrary of what he (the other) did; (T, S, O, L, Msb, K;) as also ↓ اعندهُ; (O, L, K;) syn. عَارَضَهُ; (S, O, Msb, all in explanation of the former; [but it should be observed that عارضه bears the signification expressed above and also that given in the sentence next following;]) or عَارَضَهُ بِالخِلَافِ; (O in explanation of the latter, and Msb in explanation of the former, as on the authority of Az [in the T], and K in explanation of both;) or خَالَفَهُ: (MA in explanation of the former:) [this is the sense in which the former is most commonly known: or as meaning he contended with him in an altercation; or did so vehemently, or obstinately: (see 6:)] the author of the T, however, says, the common people expl.

يُعَانِدُهُ as meaning he does the contrary of what he [another] does; but this I know not [as occurring in the genuine language of the Arabs], nor do I admit it as of established authority. (TA.) b3: And, sometimes, He imitated him, doing the like of what he (the other) did; (T, L, Msb;) [and] so ↓ اعندهُ; (O, L, K;) thus having two contr. significations; (K;) syn. عَارَضَهُ [respecting which see the sentence next preceding]; (S, O, Msb, all in explanation of the former;) or عَارَضَهُ بِالِوفَاقِ; (O and K in explanation of the latter;) and بَارَاهُ; (T and TA in explanation of the former;) عِنَادٌ sometimes signifying مُعَارَضَةٌ بِغَيْرِ خِلَافٍ, as is said by As, who derives it from عَنَدُ الحُبَارَى, making عَنَد in this phrase a subst. from عاند الحُبَارَى فَرْخَهُ The bustard imitated the actions of his young one in flying, on the first occasion of its rising, as though he would teach it to fly: and عاند البَعِيرُ خِطَامَهُ means The camel conformed to [and perhaps it may also mean resisted] the motion of his halter. (L.) b4: عاندهُ, (O,) inf. n. مُعَانَدَةٌ, (K,) also signifies He kept, or clave, to him, or it: (O, K:) the contr. of the first signification assigned to it above. (TA.) b5: And مُعَانَدَةٌ means also The disputing with another without knowledge of the truth or falsity of what he himself says and also of what his opponent says. (Kull p. 342.) 4 اعند, as intrans.: see 1, last quarter, in two places. b2: [Hence,] اعند فى قَيْئِهِ (tropical:) He vomited with successive discharges, (S, O, L, K, TA,) and copiously; (TA;) and اعند القَىْءَ signifies the same. (L, TA.) b3: [اعند is also said by Freytag, as on the authority of the Deewán of the Hudhalees, to signify He, and it, (namely, a man, and blood,) went away.]

A2: اعندهُ: see 3, in two places.6 تعاندا They two [opposed each other: (see 3:) or] contended in an altercation; or did so vehemently, or obstinately. (L.) 10 استعند رَأْيَهُ He was, or became, alone in his opinion, having none to share it with him. (O.) b2: اِسْتَعْنَدَنِى مِنْ بَيْنِ القَوْمِ He directed his course towards me, or sought me, [singling me out] from among the people, or party. (O, K. *) b3: استعند said of a camel, and of a horse, He gained the mastery over the nose-rein, and over the halter, or leading-rope, (K, TA,) and resisted being led: (TA:) or استعند البَعِيرُ الصَّبِىَّ the camel overcame the boy by gaining the mastery over the nose-rein, and dragged it, or him, along: and in like manner, استعند الفَرَسُ الرَّسَنَ [the horse gained the mastery over the halter, or leading-rope]. (O.) b4: استعندهُ said of vomit, (A, O, K, *) and of blood, (A,) It overcame him: (O, K: *) or came forth from him copiously: (A:) and ↓ عَنَدَهُ signifies the same. (TA.) b5: استعند عَصَاهُ He struck, or smote, with his staff among the people. (O, K.) And [in like manner] استعند ذَكَرَهُ (O, K) i. e. زَنَى فِى النَّاسِ (O) or زَنَى بِهِ فِيهِمْ. (K.) b6: And استعند السِقَآءَ He doubled the mouth of the water-skin, or milk-skin, outwards, or insideout, (O, K,) or he inclined the water-skin, or milkskin, (TA,) and drank from its mouth. (O, K, TA.) عَنْدٌ: and عَنْدَ: see the next paragraph.

عُنْدٌ: and عُنْدَ: see the next paragraph.

عِنْدٌ and ↓ عَنْدٌ and ↓ عُنْدٌ, (O, K,) accord. to Ibn-'Abbád, (O,) i. q. نَاحِيَةٌ [app. as meaning The vicinage, or the quarter, tract, region, or place, of a person or thing]: (O, K:) whence the saying, هُوَ عِنْدَ فُلَانٍ الآنَ [He is in the vicinage, or the quarter, &c., of such a one, now]. (O.) [See also عَنَدٌ, which has a similar meaning.]

A2: عِنْدَ and ↓ عَنْدَ and ↓ عُنْدَ signify the same, (S, O, Msb, Mughnee, K,) being dial. vars., (S, O, Msb,) the first of which is the most common, (Mughnee,) and the most chaste: (Msb:) each is an adv. n. of place, and also of time; (S, O, Msb, Mughnee, K;) [used in the manner of a prep., though properly a prefixed noun;] of place when prefixed to a noun signifying a place [or anything local]; (TA;) of time when prefixed to a noun signifying a time: (Msb, TA:) denoting presence, (S, O,) i. e. perceptible presence, and also ideal presence, or rather the place of presence; (Mughnee;) and nearness, (S, O, Mughnee,) or the place of nearness; (Mughnee;) or the utmost nearness, and therefore it has no dim.; (T, TA;) [i. e.] it is primarily used in relation to that which is present with a person [or thing], in any adjacent part or quarter with respect to that person [or thing]; or in relation to that which is near to a person [or thing]: (Msb:) [thus it signifies At, near, nigh, by, near by, or close by, a place, or thing; with, present with, or in the presence of, a person or persons, or a thing or things; at the abode of a person; at the place of, or in the region of, a thing; or among, or amongst, persons or things: and at, near, nigh, or about, a time; and at, or on, or upon, denoting the occasion of an event or an action:] b2: using it as an adv. n. of place, you say عِنْدَ البَيْتِ [At, near, nigh, by, near by, or close by, the house or tent]; (TA;) and عِنْدَ الحَائِطِ [At, near, nigh, &c., the wall]; (S, O;) [and عِنْدِى زَيْدٌ With me, present with me, in my presence, or at my abode, is Zeyd; and كُنْتُ عِنْدَ القَوْمِ I was with, or among, the people, or party; and] فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ [And when he saw it standing in his presence (in the Kur xxvii. 40)] is an ex. of its use as denoting presence perceptible by sense: and it is used as denoting nearness in the phrase عِنْدَ سِدْرَةِ الْمُنْتَهَى [Nigh to the lote-tree of the ultimate point of access (in the Kur liii. 14)]: (Mughnee:) you say also, عِنْدِى مَالٌ, meaning With me, or by me, i. e. present with me, is property; and meaning also in my possession, and in my power and at my disposal, is property, though absent from me; I have, or possess, property; (Msb, Mughnee; *) and لِى عِنْدَهُ مَالٌ [I have property in his hands, or possession; or there is property due to me in his hands, or possession; meaning, owed to me by him]; as also قِبَلَهُ: (TA in art. قبل:) hence it is used in relation to attributes; so that one says, عِنْدَهُ خَيْرٌ وَفَضْلٌ [He has, or possesses, goodness and excellence]; and مَا عنِدَهُ شَرٌّ [He has not evil]: and hence the saying in the Kur [xxviii. 27], فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ i. e. [And if thou complete ten years, it will be] of thy redundant bounty; (Msb;) [or of thine own freewill; as is implied in the explanation by Bd, and agreeably with common usage:] and it is used as denoting ideal presence in the phrase قَالَ الَّذِى عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ [He with whom was, i. e. who possessed, knowledge the of Scripture said (in the Kur xxvii. 40)]: (Mughnee:) [hence also] one says, لِى عِنْدَ فُلَانٍ حَاجَةٌ [I have an object of want to be sought, or required, at the hand of such a one, or a want to be supplied on the part of such a one; meaning I want a thing of such a one; as also قِبَلَ فُلَانٍ]: (TA in art. حوج:) [and in like manner one says of a right or due (حَقٌّ): and طَلَبَ حَاجَةً عِنْدَ فُلَانٍ He sought an object of want at the hand of such a one: (see an ex. in art. علو, conj. 3:)] b3: using it as an adv. n. of time, you say عِنْدَ الصُّبْحِ [At, near, nigh, or about, daybreak]; (Msb, TA;) and عِنْدَ اللَّيْلِ [At, near, nigh, or about, night]; (S, O;) and جِئْتُكَ عِنْدَ طُلُوعِ الشَّمْسِ [I came to thee at, near, &c., the rising of the sun]; (Mughnee;) [and عِنْدَ ذٰلِكَ At, on, upon, or on the occasion of, that event; thereupon; and عِنْدَمَا فَعَلَ كَذَا At, on, upon, or on the occasion of, his doing such a thing.] b4: It admits before it the prep. مِنْ, (S, O, Msb, Mughnee, K,) but no other prep.; (S, O, Msb;) like as does لَدُنْ: (S, O:) as in the saying, جِئْتُ مِنْ عِنْدِهِ [I came from his presence, or his vicinage: or I came from him; for in this case it may be considered as redundant]: (Msb:) and in the saying آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا [Upon whom we had bestowed mercy from us, and whom we had taught, from us, knowledge (in the Kur xviii. 64)]: (Mughnee:) [and in an ex. above, from the Kur xxviii. 27: and one says of a gift, هٰذَا مِنْ عِنْدِى, meaning This is from, or of, my property; or from me; or, by way of emphasis, from myself:] one should not say [as the vulgar do], مَضَيْتُ إِلَى عِنْدِكَ; nor إِلَى لَدُنْكَ. (S, O, K. *) b5: Being a vague adv. n., (T, TA,) it may not be used otherwise than as an adv. n., (T, S, O, K, TA,) except in the following case: (T, O, TA:) one says of a thing without knowing it, هٰذَا عِنْدِى كَذَا [This is in my judgment, or opinion, thus]; and thereupon another says, أَوَلَكَ عِنْدٌ [And hast thou a judgment, or an opinion?]: (T, A, * O, * K, * TA:) and in like manner one says, وَمَنْ أَنْتُمُ حَتَّى يَكُونَ لَكُمْ عِنْدٌ [And who are ye, that ye should have a judgment, or an opinion?]: (TA:) and thus in the saying, (Mughnee, TA,) of one of the Muwelleds, (Mughnee,) لَا يُسَاوِى نِصْفَ عِنْدِ كُلَّ عِنْدٍ لَكَ عِنْدِى

[Every judgment, or opinion, of thine, in my judgment, or opinion, will not equal the half of a judgment, or an opinion]: (Mughnee, TA:) they assert that عِنْد in this case means the mind, (T, O, * K, * TA,) i. e. القَلْب, and المَعْقُول, (O, K,) or القَلْب and مَا فِيهِ مَعْقُولُ اللُّبِّ; (T, TA;) [as in the phrase بُرْ لِى مَا عِنْدَ فُلَانٍ, expl. in the S, in art. بور, as meaning Try thou, or examine, and learn, for me, what is in the mind (نَفْس) of such a one; and in many other instances:] but this assertion is not valid: (T, TA:) [in a case of this kind] it means judgment [or opinion]: thus one says, هٰذَا عِنْدِى أَفْضَلُ مِنْ هٰذَا i. e. [This is] in my judgment [more excellent than this]: (Msb:) and أَنْتَ عِنْدِى ذَاهِبٌ i. e. [Thou art] in my opinion [going away]: (Fr, Th, TA:) and هٰذَا القَوْلُ عِنْدِى صَوَابٌ [This saying is in my judgment, or opinion, right, or correct]: (Mughnee:) [and in like manner, عِنْدَ اللّٰهِ is generally best rendered In the estimation, or sight, of God.] b6: [Sometimes it denotes comparison: see an ex. voce تَعَاظَمَ.] b7: It is also sometimes used to denote incitement, (S, O, K,) being in this case prefixed [to كَ or the like]; not alone: (MF:) yon say, عِنْدَكَ زَيْدًا, meaning Take thou Zeyd. (S, O, K.) b8: And in cautioning a person respecting a thing before him, one says, عِنْدَكَ, [meaning Keep thou where thou art; and it is still used in this sense;] in which case it is an intrans. verbal noun. (Sb, L, TA.) عَنَدٌ The side [of a thing]; syn. جَانِبٌ. (S, A, O, L, K. [See also عِنْدٌ, first sentence.]) One says, يَمْشِى وَسَطًا لَا عَنَدًا [He walks in the middle, not on, or at, one side]. (S, O.) And عَنَدَهْ, [ for عَنَدَهُ,] occurring at the end of a verse [of which I find several different readings, and which I have cited accord. to one of those readings voce حُبَارَى], means by its side: (O, L:) but Th says, in explaining that verse, as describing the حُبَارَى

teaching its young one to fly, that العَنَدُ signifies الاِعْتِرَاضُ: [so that عَنَدَهْ there, accord. to him, app. means اِعْتِرَاضًا لَهُ, which may be rendered presenting itself before it:] or, accord. to As, [عَنَدَهْ there means imitating its actions in flying; for he says that] عَنَدٌ is a subst. from عَانَدَ الحُبَارَى

فَرْخَهُ [expl. above: see 3]. (L.) طَعْنٌ عَنِدٌ A thrusting [with a spear or the like] to the right and left. (S, O.) [See also عَانِدٌ.]

عُنْدَدٌ or عُنْدُدٌ, (accord. to different copies of the S,) or both, (O, L, K,) in which the radical letters are said to be عند because of the duplication of the د, and because ن when it occupies the second place in a word is not considered augmentative unless proved to be so, (L,) An avoiding, or escaping: (S, O, L, K:) and the former, artifice. (Az, O, K.) One says, مَا لِى عَنْهُ عُنْدَدٌ and عُنْدُدٌ (Lh, L, K, and written, as on the authority of Az, in both these ways in the O and in different copies of the S, but with مِنْهُ in the place of عَنْهُ,) and ↓ مُعْلَنْدَدٌ (S, O, L, K) and ↓ مُعْلَنْدِدٌ, (K,) meaning I have no way of avoiding it, or escaping it. (Az, Lh, S, O, L, K.) and مَا وَجَدْتُ إِلَى ذٰلِكَ عُنْدَدًا and عُنْدُدًا (Lh, L) and ↓ مُعْلَنْدَدًا (Lh, S, O) and ↓ مُعْلَنْدِدًا (Lh, O) I found no way of attaining to that: (Lh, S, O, L:) and ↓ مَا لِى إِلَيْهِ مُعْلَنْدِدٌ (Lh, L in art. علد, and K) and ↓ مُعْلَنْدَدٌ (Lh, L) I have no way of attaining to it. (Lh, L, K.) [See also art. علد.]

A2: عُنْدَدٌ also signifies Old, or ancient. (AA, O, K.) عِنْدِيَّةٌ A saying عِنْدِى, meaning In my opinion; an assertion of mere opinion of one's own. Hence the phrase, هٰذَا مِنْ عِنْدِيَّاتِهِ (occurring in the TA in art. جرب) This is one of his assertions of mere opinion.]

عِنْدَأْوٌ and عِنْدَأْوَةٌ: see art. عندأ.

عَنُودٌ One who declines, or deviates, from the right way, or course; (S, O, L;) as also ↓ عَنِيدٌ. (L.) See also عَانِدٌ as applied to a camel. b2: A she-camel that deviates from the road by reason of her sprightliness and strength: pl. عُنُدٌ and عُنَّدٌ; or, as ISd thinks, this latter is pl. of ↓ عَانِدٌ, not of عَنُودٌ. (L.) b3: A she-camel that pastures aside; (S, O;) that does not mix with the other camels, but removes to a distance from them, and always pastures aside; as also ↓ عَانِدٌ and عَانِدَةٌ, (L;) that does not mix with the other camels, but is always apart from them; (IAth;) that is on one side of the other camels: (IAar and Aboo-Nasr:) pl. of the first عُنُدٌ; (S, O, L;) and of the second and third, عُنَّدٌ and عَوَانِدُ. (L.) b4: A she-camel that continues to be opposite to the other camels, [or by their side;] keeping pace with them: one that precedes them, or leads them, is termed سَلُوفٌ: so says El-Keysee: but accord. to ISd, عَنُودٌ is applied to a beast (دَابَّة), and to a wild ass, that precedes others in her pace. (L.) b5: A man who alights in a place by himself, and mixes not with other persons. (A.) b6: See also عَنِيدٌ. b7: قِدْحٌ عَنُودٌ [An arrow of those used in the game called المَيْسِر] that comes forth [from the رِبَابَة] successful, in a direction, or manner, different from that of the other arrows. (O, L, K.) b8: عَنُودُ المِرْفَقِ [A beast] having the elbow far from the زَوْر [or breast]. (S, O, L.) b9: عَقَبَةٌ عَنُودٌ [A mountain road] difficult of ascent. (L.) b10: سَحَابَةٌ عَنُودٌ (tropical:) A cloud abounding with rain: (O, L, K:) or that hardly removes from its place: (A:) pl. عُنُدٌ. (O, L.) عَنِيدٌ: see عَنُودٌ, first sentence. b2: A man who deviates, or declines, from obedience to God. (L.) One who opposes and rejects what is true, or just, knowing it to be so; [who acts obstinately, knowing a thing and rejecting it, or declining from it; (see 1;)] as also ↓ عَانِدٌ, (S, Mgh, * O, L, K,) and ↓ عَنُودٌ, (O, L, TA,) and ↓ مُعَانِدٌ. (A.) One who oversteps, or transgresses, the proper bound, or limit; who acts exorbitantly, or immoderately; and especially in disobedience, or rebellion; as also ↓ عَانِدٌ. (L.) The pl. of عَنِيدٌ is عُنُدٌ. (O.) عَانِدٌ A camel that deviates from the road, (S, O, L, K,) and from the right course; (S, O, L;) as also ↓ عَنُودٌ: (O:) pl. of the former عُنَّدٌ. (S, O, K.) b2: See also عَنُودٌ, in two places. b3: and see عَنِيدٌ, likewise in two places. b4: Also (assumed tropical:) Blood flowing on one side. (L.) b5: And (tropical:) A vein flowing with blood, and not ceasing to flow: (S, Mgh, O, L:) or flowing, and hardly ceasing: (L:) or flowing copiously: (Msb:) likened to a man who exceeds the proper bound or limit, or acts exorbitantly; (A'Obeyd, L;) or to one who disallows, or rejects, what is true, or just, knowing it to be so. (Mgh.) b6: And طَعْنَةٌ عَانِدَةٌ (assumed tropical:) A spear-wound, or stab, pouring forth blood to a distance: (L:) [or طَعْنٌ عَانِدٌ signifies the lightest, or slightest, piercing or thrusting; for] AA says that the lightest, or slightest, piercing or thrusting (أَخَفُّ الطَّعْنِ) is termed الوَلْقُ, and العَانِدُ signifies the like thereof. (S, O.) عَانِدَةُ الطَّرِيقِ The course that deviates from the [right] road. (L.) مُعَانِدٌ: see عَنِيدٌ. [And see also its verb.]

مُعْلَنْدَدٌ and مُعْلَنْدِدٌ: see عُنْدَدٌ, in six places.

A2: The latter also signifies A country, (Ibn-'Abbád, O,) or land, (K,) containing neither water nor pasture. (Ibn-'Abbád, O, K.) It is mentioned in different places by the lexicographers; in arts. علد and علند and in the present art. عندأ.

عِنْدَأْوٌ Bold, or daring, (IDrd, O, K,) to attempt, or undertake, things; applied to a man; (IDrd, O;) as also ↓ عِنْدَأْوَةٌ: (K:) which latter is [also] applied to a she-camel, as meaning bold, or fearless. (IAar, Sh.) عِنْدَأْوَةٌ Difficulty, and perverseness, (Z, K, TA,) in a man: (Z, TA:) and roughness, or hardness, of behaviour: (K:) and opposition, and wrongdoing: (L, TA:) and deceit, or guile: (K, TA:) and pronounced by some without ء. (TA.) One says, تَحْتَ طِرِّيقَتِكَ لَعِنْدَأْوَةٌ Beneath thy silence is deceit, or guile: (K:) or difficulty, and perverseness: (Z, TA:) or opposition, and wrongdoing. (L, TA.) [See also طِرِّيقَةٌ.] b2: And (accord. to Lh, TA) العِنْدَأْوَةُ signifies أَدْهَى الدَّوَاهِى [app. meaning The greatest of calamities]. (K, TA.) A2: See also the former paragraph. [Accord. to some, the radical letters of عِنْدَأْوٌ and عِنْدَأَوَةٌ are عدأ: accord. to some, عدو: and accord. to some, عندأ.]

عور

1 عَوِرَ, (O, K,) said of a man, (O,) aor. ـْ inf. n. عَوَرٌ, (S, O, K,) He was, or became, blind of one eye: (K:) [or he became one-eyed; wanting one eye: or one of his eyes sank in its socket: or one of his eyes dried up: see what next follows:] as also عَارَ, aor. ـَ and ↓ اعورّ; (K;) and ↓ اعوارّ. (Sgh, K.) And عَوِرَتْ عَيْنُهُ, (Az, S, IKtt, O, Msb,) aor. ـْ (Az, Msb,) inf. n. عَوَرٌ; (IKtt, Msb;) and عَارَتْ, aor. ـَ (Az, S, IKtt, O) and تِعَارُ; (IKtt, TA;) and ↓ اعورّت; (Az, S, IKtt, O;) and ↓ اعوارّت; (Az, O, TA;) His eye became blind: (TA:) or became wanting: or sank in its socket: (Msb:) or dried up. (IKtt, TA.) Ibn-Ahmar says, أَعَارَتْ عَيْنُهُ أَمْ لَمْ تَعَارَا [Has his eye become blind or has it not indeed become blind?] meaning تَعَارَنْ; but, pausing, he makes it to end with ا: in عَوِرَتْ, the و is preserved unaltered because it is so preserved in the original form, which is اِعْوَرَّتْ, on account of the quiescence of the letter immediately preceding: then the augmentatives, the ا and the teshdeed, are suppressed, and thus the verb becomes عَوِرَ: for that اعورّت is the original form is shown by the form of the sister-verbs, اِسْوَدَّ and اِحْمَرَّ; and the analogy of verbs significant of faults and the like, اِعْرَجَّ and اِعْمَىَّ as the original forms of عَرِجَ and عَمِىَ; though these may not have been heard. (S, O. [See also صَيِدَ.]) b2: عَارَتِ الرَّكِيَّةُ, aor. ـُ [or تَعْوَرُ or تَعَارُ?], (tropical:) The well became filled up. (TA.) A2: عَارَهُ, (O, K,) aor. ـُ (TA;) and ↓ أَعُوَرَهُ, (K,) inf. n. إِعْوَارٌ; (TA;) and ↓ عوّرهُ, (K,) inf. n. تَعْوِيرٌ; (TA;) He rendered him blind of one eye. (K.) And عَارَ عَيْنَهُ, (S, M, IKtt, O, Msb,) aor. ـُ (S, O, Msb,) inf. n. عَوْرٌ: (IKtt;) and (more commonly, M) ↓ أَعْوَرَهَا; and ↓ عوّرها; (S, M, IKtt, Msb;) He put out his eye: (IKtt, Msb: *) or made it to sink in its socket. (Msb.) Some say that عُرْتُ عَيْنَهُ and ↓ أَعَارَهَا [sic] are from عَائِرٌ, q. v. (TA.) b2: عَارَ الرَّكِيَّةَ and ↓ اعارها signify the same as ↓ عوّرها, (tropical:) He marred, or spoiled, the well, so that the water dried up: (A, TA:) or he filled it up with earth, so that the springs thereof became stopped up: and in like manner, عُيُونَ الميَاهِ ↓ عوّر he stopped up the sources of the waters: (Sh, TA:) and عَيْنَ الرَّكِيَّةِ ↓ عوّر he filled up the source of the well, so that the water dried up. (S.) A3: عَارَهُ, aor. ـُ and يَعِيرُهُ, (S, K,) or the aor. is not used, or, accord. to IJ, it is scarcely ever used, (TA,) or some say يُعُورُهُ, (Yaakoob,) or يَعِيرُهُ, (Aboo-Shibl,) He, or it, took, and went away with, him, or it: (S, O, K:) or destroyed him, or it. (K, TA.) One says, مَا أَدْرِى أَىُّ الجَرَادِ عَارَهُ I know not what man went away with him, or it: (S, O, TA:) or took him, or it. (TA.) It is said to be only used in negative phrases: but Lh mentions أَرَاكَ عُرْتَهُ, and عِرْتَهُ, I see thee, or hold thee, to have gone away with him, or it: [see also art. عير:] IJ says, It seems that they have scarcely ever used the aor. of this verb because it occurs in a prov. respecting a thing that has passed away. (TA.) A4: See also 3 in art. عر.2 عَوَّرَ see 1, in five places: A2: and see 3.3 عاورهُ الشَّىْءَ He did with the thing like as he (the other) did with it: (S:) [or he did the thing with him by turns; for] المُعَاوَرَةُ is similar to المُدَاوَلَةُ, with respect to a thing that is between two, or mutual. (TA. [See also 6.]) b2: See also 4.

A2: عاور المَكَايِيلَ i. q. عَايَرَهَا; [q. v. in art. عير;] (S, O, K;) as also ↓ عوّرها. (K.) 4 أَعْوَرَ see 1, in four places.

A2: اعارهُ الشَّىْءَ, (Az, Msb, K,) inf. n. إِعَارَةٌ and ↓ عَارَةٌ; like as you say أَطَاعَهُ, inf. n. إِطَاعَةٌ and طَاعَةٌ, and أَجَابَهُ, inf. n. إِجَابَةٌ and جَابَةٌ; (Az, Msb;) [or rather عَارَةٌ is a quasi-inf. n.; and so is طَاعَةٌ, and جَابَةٌ;] and اعارهُ مِنْهُ; and إِيَّاهُ ↓ عاورهُ; (K;) [accord. to the TK, all signify He lent him the thing: but the second seems rather to signify he lent him of it: and respecting the third, see 3 above.] For three exs., see 10. سَيْفٌ أُعِيرَتْهُ المَنِيَّةُ (tropical:) [A sword which fate has had lent to it] is an appellation applied to a man, by En-Nábighah. (TA.) [See also 4 in art. عير.]

A3: أَعُوَرَ (tropical:) It (a thing) appeared; and was, or became, within power, or reach. (IAar, K, TA.) One says, أَعْوَرَ لَكَ الصَّيْدُ (tropical:) The object of the chase has become within power, or reach, to thee; (S, O, TA;) and so أَعُوَرَكَ. (TA.) b2: (assumed tropical:) It (a thing) had a place that was a cause of fear, i. e. what is termed عَوْرَةٌ, appearing [in it]. (Ham p. 34.) (tropical:) He (a horseman) had, appearing in him, a place open and exposed to striking (S, O, TA) and piercing. (TA.) (tropical:) It (a place of abode) had a gap, or breach, appearing in it: (TA:) and [so] a house, or chamber, by its wall's being in a state of demolition. (IKtt, TA.) 5 تَعَوَّرَ see 6: see also 10, in two places: and see 5 in art. عير.6 تعاوروا الشَّىْءِ, and ↓ اِعْتَوَرُوهُ, (S, Mgh, O, Msb, K,) and ↓ تعوّروهُ, (S, O, K,) They took the thing, or did it, by turns; syn. تَدَاوَلُوهُ, (S, Mgh, O, Msb, K,) فِيمَا بَيْنَهُمْ: (S, O, TA:) the و is apparent [not changed into ا] in اعتوروا because it signifies the same as تعاوروا. (S.) Aboo-Kebeer says, وَإِذَا الكُمَاةُ تَعَاوَرُوا طَعْنَ الكُلَى

[And when the men clad in armour interchange the piercing of the kidneys]. (TA.) And in a trad. it is said, يَتَعَاوَرُونَ عَلَى مِنبرِى They will ascend my pulpit one after another, by turns; whenever one goes, another coming after him. (TA.) One says also, تعاور القَوْمُ فُلَانًا, meaning The people aided one another in beating such a one, one after another. (TA.) And تَعَاوَرْنَا فُلَانًا ضَرْبًا We beat such a one by turns; I beating him one time, and another another time, and a third another time. (TA.) And القَتِيلَ رَجُلَانِ ↓ اعتور Each of the two men [in turn] struck the slain man. (Mgh.) And تَعَاوَرَتِ الرِّيَاحُ رَسْمَ الدَّارِ (tropical:) (tropical:) The winds blew by turns upon, or over, the remains that marked the site of the house, or dwelling; (S, O; *) syn. تَنَاوَبَتْهُ, (S,) or تَدَاوَلَتْهُ; one time blowing from the south, and another time from the north, and another time from the east, and another time from the west: (Az, TA:) or blew over them perseveringly, so as to obliterate them; (Lth, TA;) a signification doubly tropical: but Az says that this is a mistake. (TA.) And doubly tropical is the saying ↓ الاِسْمُ تَعْتَوِرُهُ حَرَكَاتُ الإِعْرَابِ (tropical:) (tropical:) [The noun has the vowels of desinential syntax by turns; having at one time رَفْعٌ, at another نَصْبٌ, and at another خَفْضٌ]. (TA.) تَعَاوُرٌ and ↓ اِعْتِوَارٌ denote that this has the place of this, and this the place of this: one says هٰذَا مَرَّةً وَهٰذَا مَرَّةً ↓ اِعْتَوَارَاهُ [They two took it, or did it, by turns; this, one time; and this, one time]: but you do not say اِعْتَوَرَ زَيْدٌ عَمْرًا. (IAar.) b2: تَعَاوَرْنَا العَوَارِىَّ (tropical:) We lent loans, one to another: (Az:) and هُمْ يَتَعَاوَرُونُ العَوَارِىَّ (tropical:) They lend loans, one to another. (S, * Msb.) [See also 10.]8 إِعْتَوَرَ see 6, in five places.9 إِعْوَرَّ see 1, first quarter, in two places.10 استعار and ↓ تعوّر (O, K) He asked, or demanded, or sought, what is termed عَارِيَّة [a loan]. (K.) It is said in the story of the [golden] calf, بَنُو إِسْرَائِيلَ ↓ مِنْ حَلْىٍ تَعَوَّرَهُ i. e. اِسْتَعَارُوهُ [Of ornaments which the children of Israel had asked to be lent, or had borrowed]. (TA.) b2: You say also ↓ اِسْتَعَرْتُ مِنْهُ الشَّىْءَ فَأَعَارَنِيهِ, (Mgh, Msb, K, *) and اِسْتَعَرْتُهُ الشَّىْءَ, (Mgh, TA,) suppressing the preposition, (Mgh,) I asked of him the loan of the thing [and he lent it to me]. (K, TA.) and ↓ اِسْتَعَرْتُ مِنْهُ عَارِيَّةً فَأَعَارَنِيهَا [I asked of him a loan and he lent it to me]. (TA.) And اِسْتَعَارَهُ ثَوْبًا

إِيَّاهُ ↓ فَأَعَارَهُ [He asked him to lend to him a garment, or piece of cloth, and he lent it to him]. (S, O.) b3: استعار سَهْمًا مِنْ كِنَانَتِهِ (tropical:) He raised and transferred an arrow from his quiver. (TA in arts. عور and عير.) b4: [Hence, استعار لَفْظًا (tropical:) He used a word metaphorically.]11 إِعْوَاْرَّ see 1, first quarter, in two places.

عَارٌ: see art. عير.

عَوَرٌ inf. n. of عَوِرَ [q. v.]. (S, O, K.) See also عَوَرَةٌ. b2: Also Weakness, faultiness, or unsoundness; and so ↓ عَوْرَةٌ: badness, foulness, or unseemliness, in a thing: disgrace, or disfigurement. (TA.) [See also عَوَارٌ.]

A2: هٰذَا الأَمْرُ بَيْنَنَا عَوَرٌ means This is a thing, or an affair, that we do by turns. (TA, voce رَوَحٌ.) عَوِرٌ (tropical:) A thing having no keeper or guardian; [lit., having a gap, or an opening, or a breach, exposing it to thieves and the like;] as also ↓ مُعْوِرٌ. (TA.) You say ↓ مَكَانٌ مُعْوِرٌ (tropical:) A place in which one fears: (TA:) a place in which (فِيهِ [in one of my copies of the S مِنْهُ]) one fears being cut [or pierced (see 4)]; (S, TA;) as also ↓ مَكَانٌ عَوْرَةٌ; which is doubly tropical: (TA:) and ↓ طَرِيقٌ مُعْوِرَةٌ (tropical:) a road in which is an opening, in which one fears losing his way and being cut off: and ↓ مُعْوِرٌ signifies within the power of a person; open, and exposed: appearing; and within power, or reach: and a place feared. (TA.) I'Ab and some others read, in the Kur [xxxiii. 13], إِنَّ بُيُوتَنَا عَوِرَةٌ, meaning, ذَاتُ عَوْرَةٍ; (O, K;) i. e., (tropical:) Verily our houses are [open and exposed,] not protected, but, on the contrary, within the power of thieves, having no men in them: (O, TA:) or it means مُعْوِرَةٌ, i. e., next to the enemy, so that our goods will be stolen from them. (TA.) See also عَوْرَةٌ, last sentence but one.

عَارَةٌ: see 4: b2: and see also عَارِيَّةٌ.

عَوْرَةٌ The pudendum, or pudenda, (S, O, Msb, K,) of a human being, (S, O,) of a man and of a woman: (TA:) so called because it is abominable to uncover, and to look at, what is thus termed: (Msb:) said in the B to be from عَارٌ, meaning مَذَمَّةٌ: (TA:) [but see what is said voce عَارِيَّةٌ: the part, or parts, of the person, which it is indecent to expose:] in a man, what is between the navel and the knee: and so in a woman: (Jel in xxiv. 31:) or, in a free woman, all the person, except the face and the hands as far as the wrists; and respecting the hollow of the sole of the foot, there is a difference of opinion: in a female slave, like as in a man; and what appears of her in service, as the head and the neck and the fore arm, are not included in the term عورة. (TA.) [العَوْرَةُ المُغَلَّظَةُ means The anterior and posterior pudenda: العَوْرَةُ المُخَفَّفَةُ, the other parts included in the term عورة: so in the law-books.] The covering what is thus termed, in prayer and on other occasions, is obligatory: but respecting the covering the same in a private place, opinions differ. (TA.) The pl. is عَوْرَاتٌ: (S, O, Msb:) for the second letter of the pl. of فَعْلَةٌ as a subst. is movent only when it is not و nor ى: but some read [in the Kur xxiv. 31], عَوَرَاتِ النِّسَآءِ, (S, O,) which is of the dial. of Hudheyl. (Msb.) b2: A time in which it is proper for the عَوْرَة to appear; each of the following three times; before the prayer of daybreak; at midday; and after nightfall. (K.) These three times are mentioned in the Kur xxiv. 57. (TA.) b3: Anything that a man veils, or conceals, by reason of disdainful pride, or of shame or pudency: (Msb:) anything of which one is ashamed (S, O, K, TA) when it appears. (TA.) b4: See also عَوَرٌ. b5: (assumed tropical:) A woman: because one is ashamed at her when she appears, like as one is ashamed at the pudendum (العَوْرَة) when it appears: (L, TA:) or women. (Msb.) b6: Any place of concealment (مَكْمَنٌ) [proper] for veiling or covering. (K.) b7: A gap, an opening, or a breach, (T, Msb, K,) or any gap, opening, or breach, (S, O,) in the frontier of a hostile country, (T, S, O, Msb, K,) &c., (K,) or in war or battle, from which one fears (T, S, O, Msb) slaughter. (T.) b8: Sometimes it is applied as an epithet to an indeterminate subst.; and in this case it is applied to a sing. and to a pl., without variation, and to a masc. and a fem., like an inf. n. (TA.) It is said in the Kur [xxxiii. 13], إِنَّ بُيُوتَنَا عَوْرَةٌ (O, TA) [Verily our houses are open and exposed: or, as expl. by Bd and others, defenceless]: the epithet being here sing.; and the subst. to which it is applied, pl.: (TA:) but in this instance it may be a contraction of ↓ عَوِرَةٌ; and thus it has been read: (Bd:) see عَوِرٌ. b9: Also, (K,) or [the pl.] عَوْرَاتٌ, (S,) Clefts, or fissures, of mountains. (S, K.) عَوَرَةٌ a subst. meaning ↓ عَوَرٌ [q. v.]: (O:) [it is mentioned in the S as a subst., and app., from the context, as signifying عَوَرٌ, i. e. A blindness of one eye: (but expl. by Golius as meaning the succession of a worse after a better:) after the mention of رَجُلٌ أَعْوَرُ, and the phrase بَدَلٌ أَعْوَرُ and خَلَفٌ أَعْوَرُ, in the S, it is added, وَالاِسْمُ العَوَرَةُ, or, accord. to one copy, العَوْرَةُ; and then follows, وَقَدْ عَارَتِ العَيْنُ.]

عُورَانٌ a pl. of أَعْوَرُ [q. v.]; as also عِيرَانٌ. b2: It is also used as a sing.; رَكِيَّةٌ عُورَانٌ meaning (assumed tropical:) A well in a state of demolition. (O, K.) عَارِيَّةٌ (S, Mgh, O, Msb, K) and sometimes عَارِيَةٌ, without teshdeed, (Msb, K,) when used in poetry, (Msb,) and ↓ عَارَةٌ, (S, O, K,) What is taken by persons by turns; expl. by مَا تَدَاوَلُوهُ بَيْنَهُمْ: (K:) [generally meaning a loan: and the act of lending;] the putting one in possession of the use of a thing without anything given in exchange: (KT, and Kull p. 262:) the returning of the thing thus termed is obligatory, when the thing itself remains in existence; and if it has perished, then one must be responsible for its value, accord. to Esh-Sháfi'ee, but not accord. to Aboo-Haneefeh: (TA:) pl. [of the first] عَوَارِىُّ, (S, O, Msb, K,) and [of the second] عَوَارٍ. (Msb, K.) A poet says, وَالْعَوَارِىُّ قَصَارٌ أَنْ تُرَدْ إِنَّمَا أَنْفُسُنَا عَارِيَّةٌ [Our souls are only a loan: and the end of loans is their being given back: تُرَدْ being for تُرَدَّ]. (S, O.) عَارِيَّةٌ is of the measure فَعْلِيَّةٌ: Az says that it is a rel. n. from عَارَةٌ, which is a subst. from

إِعَارَةٌ: (Mgh, * Msb:) Lth says that what is thus called is so called because it is a disgrace (عار) to him who demands it; and J says the like; and some say that it is from عَارَ الفَرَسُ, meaning, “the horse went away from his master: ” but both these assertions are erroneous; since عاريّة belongs to art. عور, for the Arabs say هُمْ يَتَعَاوَرُونَ العَوَارِىَّ, meaning they lend [loans], one to another; and عَارٌ and عَارَ الفَرَسُ belong to art. عير: therefore the correct assertion is that of Az. (Msb.) عَوَارٌ (S, Mgh, Msb, K) and ↓ عُوَارٌ (Az, S, Msb, K) and ↓ عِوَارٌ (K) A fault; a defect; an imperfection; a blemish; something amiss; (S, Mgh, Msb, K;) in an article of merchandise, (S, Mgh, Msb,) and in a garment, or piece of cloth, (TA,) and in a slave, (Msb,) and in a beast: (TA:) or in a garment, or piece of cloth, a hole, and a rent; (Lth, Mgh, Msb, K, TA;) and so in the like, and in a house or tent and the like; (TA;) and in a garment, or piece of cloth, also a burn; and a rottenness: (Mgh:) and some say that عَوَارٌ, with fet-h, is only in goods, or commodities, or articles of merchandise. (Msb.) Yousay سِلْعَةٌ ذَاتُ عَوَارٍ, and ↓ عُوَارٍ, accord. to Az, An article of merchandise having a fault, or the like. (S.) [See also عَوَرٌ.]

عُوَارٌ: see عَوَارٌ, in two places.

عِوَارٌ: see عَوَارٌ.

عُوَيْرٌ: see أَعْوَرُ, of which it is the dim.

عَيِّرَةُ عَيْنَيْنِ: see عَائِرٌ.

عُوَّارٌ: see عَائِرٌ, in four places.

عَائِرٌ Anything that causes disease in the eye, (K, TA,) and wounds: so called because the eye becomes closed on account of it, and the person cannot see, the eye being as it were blinded: (TA:) ophthalmia; syn. رَمَدٌ; (S, O, K;) as also ↓ عُوَّارٌ: (Msb:) which latter also signifies foul, thick, white matter, that collects in the inner corner of the eye; not fluid; syn. رَمَصٌ: (Msb:) or both signify a fluid matter that makes the eye smart, as though a mote, or the like, had fallen into it: (Lth:) and both signify a mote, or the like, (S, O, K,) in the eye: (S:) or (TA, in the K “ and ”) عَائِرٌ signifies pimples, or small pustules, in the lower eyelid: (K:) a subst., not an inf. n., nor an act. part. n.: (TA:) the pl. of ↓ عُوَّارٌ is عَوَاوِيرُ, and, by poetic license, عَوَاوِرُ. (TA.) One says ↓ بِعَيْنِهِ عُوَّارٌ, meaning, In his eye is a mote, or the like. (S.) b2: عَيْنٌ عَائِرَةٌ An eye in which is the fluid matter called ↓ عُوَّار: but when the eye has this, you do not say of it عَارَتْ. (Lth.) b3: عَائِرُ العَيْنِ (assumed tropical:) What fills, or satisfies, the eye (مَا يَمْلَؤُهَا), of مَال [meaning camels or the like], so as almost to put it out; and in like manner عَائِرَةُ عَيْنَيْنِ. (TA.) One says, عِنْدَهُ مِنَ المَالِ عَائِرَةُ عَيْنٍ, (S, O,) or عَائِرَةُ عَيْنَيْنِ and ↓ عَيِّرَةُ عَيْنَيْنِ, (K, but with عَلَيْهِ in the place of عِنْدَهُ, and in the CK عِتْرَةُ is put for عَيِّرَةُ,) both of these mentioned by Lh, (TA,) i. e. (assumed tropical:) [He has, of camels or the like], what fill, or satisfy, (تَمْلَأُ,) his sight by the multitude thereof; (K;) or that at which the sight is confounded, or perplexed, by reason of the multitude thereof, as though it filled, or satisfied, the eye, and put it out: (S, O:) [and A'Obeyd says the like:] or, accord. to As, the Arab in the Time of Ignorance used, when his camels amounted to a thousand, to put out an eye of one of them; and hence, by عَائِرَةُ العَيْنِ they meant a thousand camels, whereof one had an eye put out. (TA.) A2: عَائِرٌ also signifies An arrow of which the shooter is not known; (S, O, K;) and in like manner, a stone: (S, O:) pl. عَوَائِرُ: (TA:) عَوَائِرُ نَبْلٍ means arrows in a scattered state, of which one knows not whence they have come. (IB, TA.) [See also art. عير.] and عَوَائِرُ (S, O, K) and ↓ عِيرَانٌ (K) signify Swarms of locusts in a scattered state: (S, O, K: [or] the first thereof going away in a scattered state, and few in number. (TA.) أَعْوَرُ Blind of one eye: (K:) one-eyed; wanting one eye: or having one of his eyes sunk in its socket: (Msb:) or having one of his eyes dried up: (IKtt:) applied to a man, (S, Msb,) and to a camel, &c.: (TA:) fem. عَوْرَآءُ: (Msb:) pl. عُورٌ and عُورَانٌ (O, K) and عِيرَانٌ. (K.) The أَعْوَر is considered by the Arabs as of evil omen. (TA.) It is said in a prov., أَعْوَرُ عَيْنَكَ وَالحَجَرَ [O oneeyed, preserve thine eye (thine only eye) from the stone]. (Meyd, TA.) b2: Squint-eyed; syn. أَحْوَلُ: (TA:) and عَوْرَآءُ the same, applied to a woman. (K, TA.) b3: A crow: (S, O, K:) so called as being deemed inauspicious; (S, O, TA;) or by antiphrasis, (TA,) because of the sharpness of his sight; (S, O, TA;) or because, when he desires to croak, he closes his eyes; (O, TA;) and ↓ عُوَيْرٌ is the dim., (S, O,) and signifies the same. (K.) b4: فَلَاةٌ عَوْرَآءُ (assumed tropical:) A desert in which is no water. (S, O.) b5: طَرِيقٌ أَعْوَرُ (tropical:) A road in which is no sign of the way. (K, TA.) b6: عَوْرَآءُ القُرِّ (assumed tropical:) A night (لَيْلَةٌ), (O, TA,) and a morning (غَدَاةٌ), and a year (سَنَةٌ), (TA,) in which is no cold. (Th, O, TA.) b7: أَعْوَرُ also signifies (assumed tropical:) Anything, (O, K, TA,) and any disposition, temper, or nature, (TA,) bad, corrupt, abominable, or disapproved: (O, K, TA:) fem. as above. (TA.) b8: بَدَلٌ أَعْوَرُ (assumed tropical:) [A bad substitute]: a prov. applied to a man who is dispraised succeeding one who is praised: and sometimes they said خَلَفٌ أَعْوَرُ: and Aboo-Dhu-eyb uses the expression خِلَافٌ عُورٌ; as though he made خِلَافٌ pl. of خَلَفٌ, like as جِبَالٌ is pl. of جَبَلٌ. (S, O.) b9: عَوْرَآءُ (tropical:) A bad, an abominable, or a foul, word or saying; (AHeyth, S, A, O, K;) opposed to عَيْنَآءُ: (AHeyth, A, TA:) i. q. سَقْطَةٌ; (S, O;) i. e. a bad word or saying, that swerves from rectitude: (TA:) or a word or saying that falls inconsistent with reason and rectitude: (Lth:) or a word or saying which the ear rejects; and in the pl. sense you say عُورَانُ الكَلَامِ: (Az:) or a bad, an abominable, or a foul, action: (K:) as though the word or saying, or the action, blinded the eye: the attribute which it denotes is transferred to the word or saying, or the action; but properly its author is meant. (TA.) b10: مَعَانٍ عُورٌ, in a trad. of 'Omar, (assumed tropical:) Obscure, subtile, meanings. (TA.) b11: See also the pl. عِيرَانٌ voce عَائِرٌ, last sentence.

اِسْتِعَارَةٌ [inf. n. of 10. b2: And hence, (tropical:) A metaphor].

مُعْوِرٌ: see عَوِرٌ, in four places.

مُسْتَعَارٌ [Borrowed; or asked, demanded, or sought, as a loan;] pass. part. n. of 10 as used in the phrase اِسْتَعَارَهُ ثَوْبًا [q. v.] so in the following verse of Bishr (S, O) Ibn-Abee-Házim, describing a horse: (O:) كَأَنَّ حَفِيفَ مَنْخِرِهِ إِذَا مَا كَتَمْنَ الرَّبْوُ كِيرٌ مُسْتَعَارُ

[As though the sound of the wind of his nostril, when they (i. e. other horses) suppressed loud breathing, were the sound of the wind of a borrowed blacksmith's bellows]: or, as some say, مستعار here means مُتَعَاوَرٌ i. e. مُتَدَاوَلٌ [app. worked by turns]: (S, O:) he means that his nostril was wide, not suppressing the loud breathing, when other beasts suppressed the breath by reason of the narrowness of the place of exit thereof. (S in art. كتم.) b2: [And hence, (tropical:) A word, or phrase, used metaphorically.]

عنس

1 عَنَسَتْ, (S, A, Mgh, O, Msb, K,) aor. ـُ (S, A, O, Msb, K) and عَنِسَ; (A, O, Msb, K;) and عَنِسَتْ, aor. ـَ (A, O, K;) inf. n. عُنُوس (S, A, Mgh, O, Msb, K) and عِنَاسٌ, (S, A, O, K,) or the latter is a simple subst.; (Msb;) and ↓ أَعْنَسَتْ; (O, K;) and ↓ عَنَّسَتْ, (Az, S, A, Mgh, O, K,) or this last has an intensive signification, (Msb,) inf. n. تَعْنِيسٌ; (Az, S, Mgh, O;) and ↓ عَنِّسَتْ; (K;) or, accord. to As, (S, Mgh, O, Msb, TA,) you do not say عَنَسَتْ, (Msb,) or you do not say ↓ عَنَّسَتْ, (S, O,) or you do not say either of these two, (Mgh, TA,) but you say ↓ عُنِّسَتْ; (S, Mgh, O, TA;) or, accord. to some, you say عَنَسَتْ and ↓ عُنّسَتْ, but not ↓ عَنَّسَتْ; (TA;) or what As says is, that you say ↓ عَنَّسَتْ, with fet-h and teshdeed, and عَنَسَتْ, without teshdeed, contr. to what J says; (IB, TA;) She (a girl, S, A, Mgh, O, K, or woman, A, Msb) became of middle age, remaining a virgin, (A, Mgh,) not having married; (Mgh;) she stayed long in the abode of her family after she had attained to puberty, until she ceased to be reckoned among virgins, and did not marry: (S, A, O, Msb, K:) of one who has once married, you say not thus. (S, O, Msb.) Also عَنَسَ He (a man) became advanced in age without having married. (O, * Msb.) 2 عَنَّسَتْ and عُنِّسَتْ, inf. n. تَعْنِيسٌ: see 1, in seven places.

A2: عَنَّسَهَا أَهْلُهَا, (inf. n. as above, K,) Her family restrained her (namely a girl or woman) from marriage (Lth, A, Mgh, * Msb) until she was of middle age; (A, Mgh; *) or until she had passed the period of youthfulness but had not yet become aged; (TA;) or long after she had attained to puberty, until she had ceased to be reckoned among virgins. (S, O, Msb, K.) 4 أَعْنَسَتْ: see 1.

A2: اعنس He nourished, or brought up, a girl who became of middle age remaining a virgin, not marrying; expl. by رَبَّى

عَانِسًا. (TA.) A3: اعنسهُ He, or it, altered him, or it. (K.) You say فُلَانٌ لَمْ تُعْنِسِ السِّنُّ وَجْهَهُ Such a one, age did not alter his face. (S, O. *) and اعنس الشَّيْبُ وَجْهَهُ, (O, K,) or رَأْسَهُ, (T, TA,) Hoariness interspersed his face, (O, K,) or his head. (TA.) 12 اِعْنَوْنَسَ, (S,) inf. n. اِعْنِينَاسٌ, (O, K,) It (the tail of a she-camel) was, or became, full, or ample, (S, O, K,) and long, in its hair. (O, K.) عَنْسٌ A rock. (TA.) b2: And hence, as being likened thereto, (TA,) (assumed tropical:) A she-camel that is hard, or firm, (IAar, S, O, K, TA,) or strong, (TA,) such as is termed بَازِل, when she is of full age, and has become very strong, and full in her bones and her limbs; not applied to any other [beast]: (IAar, TA:) or whose tail has become full, or ample: (S:) pl. عِنَاسٌ and عُنُوسٌ. (IAar, ISd, TA.) b3: And An eagle: (O, K;) because of its hardness: (TA:) and so عَنْزٌ; (O;) or this signifies “ a female eagle. ” (S, O, K, in art. عنز.) عَانِسٌ A woman who has become of middle age remaining a virgin, (Lth, A, Mgh,) not having married; (Lth, Mgh;) or a woman who has not married, but waits, or expects, to be married; (Fr, TA;) or who has stayed long in the abode of her family after having attained to puberty, until she has ceased to be reckoned among virgins, and has not married; (S, O, Msb, K;) beyond the age of her who is termed مُعْصِرٌ; (Ks, S, O;) and ↓ مُعَنَّسَةٌ signifies the same: (Fr, Mgh, TA:) pl. عَوَانِسُ and عُنْسٌ and عُنَّسٌ (S, O, K) and عُنُوسٌ: (O, K:) and the pl. of ↓ مُعَنَّسَةٌ is مَعَانِسُ and مُعَنَّسَاتٌ. (TA.) And عَانِسٌ is applied in like manner to a man, (S, O, K,) signifying One who is far advanced in age and has not married: (Msb, TA:) and its pl. is عَانِسُونَ. (S, O, TA.) b2: Also (assumed tropical:) A camel fat, and complete, or perfect, in make: fem. with ة: (O, K, TA:) or [the pl.]

عُنَّسٌ applied to camels means such as are above the بِكَارَة [pl. of بَكْرٌ]; i. e. the young in a middling degree. (TA.) مُعَنَّسَةٌ: see عَانِسٌ, in two places. Quasi عنصر عُنْصُرٌ and عُنْصَرٌ: see art. عصر. Quasi عنصل العُنْصَُلُ and العُنْصَُلآءُ: see art. عصل.

عيش

1 عَاشَ, (S, A, O, Msb, K,) aor. ـِ inf. n. عَيْشٌ (S, O, Msb, K) and مَعَاشٌ and مَعِيشٌ (S, O, K.) and مَعِيشَةٌ and عِيشَةٌ and عَيْشُوشَةٌ (O, K) and in the dial. of El-Azd مَعُوشَةٌ, (K in art. عوش, and TA.) He lived; (S, A, * O, K;) [he passed life in a particular manner of state:] he became possessed of life. (Msb.) You say,. عَاشَ فُلَانٌ عِيشَةً رَاضِيَةً Such a one lived a pleasant [life (if we regard عِيشَة as a simple inf. n., as it is said to be above,) or] state [or sort] of life. (A.) [See also عِيشَةٌ, below.]2 عَيَّشَ see 4 3 عايشهُ, inf. n. مُعَايَشَةٌ, He lived with him; like as you say عَاشَرَهُ. (TA.) 4 اعاشهُ He (God, S, A) made him to live; (S, A, O, * K;) as also ↓ عيّشهُ, (O, * K,) inf. n. تَعْيِيشٌ. (TA.) You say, اعاشهُ اللّٰهُ عِيشَةً رَاضِيَةٌ [God made him to live a pleasant life, or state or sort of life]. (S.) 5 تعيّش He constrained himself to obtain the means of life: (S;) or he had what was barely sufficient, of sustenance, nothing remaining over and above it. (TA.) 6 تعايشوا [They lived together: one with another]. You say, تعايشوا بِأُلْفَةٍ وَمَوَدَّةٍ [They lived together with sociableness and affection, (A, TA.) عَيْشٌ [an inf. n. of 1. b2: As a subst.,] Life: (S, O, K;) or particularly animal life. (Kull p. 262.) It is said in a prove., أَنْتَ مَرَّةٌ عَيْشٌ وَمَرَّةٌ جَيْشٌ.

meaning, Thou act at one time in an easy state of life, and at one time in the state of life of warriors: (A 'Obeyd, as cited in the TA: [but for عَيْشِ غَزِىّ in my original, we should perhaps read عَيْشٍ عَزِيزٍ, i. e. a difficult state of life:) or thou benefitest at one time, and injurest at another (TA. And a man to whom IAar said “ How is such a one '”

answered عَيْشٌ وَجَيْشٌ, meaning At one time with me, and at one time against me. (TA. [See also Freytag's Arab. Prov. i. 70 and ii. 699 b3: Also I. q. مَعِيشَةٌ, in senses pointed out below (K.) see the latter, in four places. b4: And [hence,] Wheat, or other food; syn. طَعَامٌ; (IDrd, A, O, K;) in the dial. of El-Hijáz, (A.) or of El-Yemen: (IDrd, O, TA:) and seed-produce; in the dial. of El-Hijáz: (A, TA:) and bread; (K:) in the dial. of Egypt. (TA.) عِيشَةٌ [see 1, in two places. b2: ] A state, (A,) or sort. (TA,) of life. (A, TA.) You say, عَاشَ عِيشَةُ صِدْقٍ, and عِيشَةَ سَوْءٍ, He lived a good sort of life, and an evil sort of life. (TA.) عَيَّاشٌ: see the paragraph here following.

عَائِشٌ [Living:] having life: and in like manner, but in an intensive sense, (app. meaning having much of the means of life or living well.) ↓ عَيَّاشٌ: fem. of the former with ة. (Msb.) b2: A man in a good state or condition [of life] (Lth, A, O, K.) مَعَاشٌ and ↓ مَعِيشٌ may be used as substantives as well as inf. ns., like مَعَابٌ and مَعِيبٌ; (S, O, TA;) and signify, like مَعِيشَةٌ, That whereby one lives: or that [place and time] in which one lives: (TA:) [or rather, they have both these significations; but معاش has generally the latter. whereas معيشة, q. v., and معيش, are generally used in the former sense, or one similar to it:] مَعَاشٌ also signifies the place of subsistence; or the known, or usual, place thereof: and the time wherein one seeks sustenance. (TA.) Thus, (TA,) الأَرْضُ مَعَاشُ الخَلْقِ [The earth is the place of subsistence of mankind, or of the created beings]. (A, O, TA.) And النَّهَارُ مَعَاشٌ The day is the time for seeking sustenance: as in the Kur, lxxviii. 11. (O, TA.) See also مَعِيشَةٌ, in two places.

مَعِيشٌ: see مَعِيشَةٌ, in four places: and مَعَاشٌ.

مَعِيشَةٌ inf. n. of عَاشَ [q. v.]. (K.) b2: Also Victuals, living, sustenance, or food and drink by which one lives; (Lth, A, O, K;) as also ↓ عَيْشٌ; (A;) whence you say that dates are the عَيْش of such a family: (TA:) that whereby life subsists; the means of life or subsistence; (A, K;) as also ↓ عَيْشٌ: (A, TA:) that whereby one lives; as also ↓ عَيْشٌ (A, K, TA) and ↓ مَعَاشٌ and ↓ مَعِيشٌ; (TA;) or [the state] wherein one lives; (A, K, TA;) as also ↓ عَيْشٌ (A) and ↓ مَعَاشٌ and ↓ مَعِيشٌ: (TA:) the means of obtaining that whereby one lives: (Aboo-Is-hák, TA:) the gain, or earnings, by means of which a man lives; (Mgh, Msb;) as also ↓ مَعِيشٌ: (Msb:) the pl. is مَعَايِشُ, (S, O, Msb,) accord. to general opinion, (Msb,) without ء, (S, O, Msb,) when formed from the original of the sing., which is مَعْيِشَةٌ, of the measure مَفْعِلَةٌ; (S, O;) or because it is from عَاشَ, so that the measure of the pl. is مَفَاعِلُ: (Msb:) but when it is formed from the secondary form of the sing., it is with ء, [مَعَائِشُ,] مَفْعِلَةٌ being in this case likened to فَعِيلَةٌ, like as مَصَائِبُ is with ء because the ى [in its sing.] is quiescent; but some of the grammarians hold this latter pl. to be incorrect: (S, O:) all the Basree grammarians hold it to be so: (TA:) or, accord. to some, ↓ مَعِيشٌ and مَعِيشَةٌ are from معش; and the pl. in question is therefore of the measure فَعَائِلُ, with ء. (Msb.) b3: مَعِيشَةٌ ضَنْكٌ The punishment of the grave: (O, K:) so, accord. to most of the expositors, in the Kur xx. 123: or, as some say, [strait sustenance] in the fire of hell. (O, TA.) مُتَعَيِّشٌ One who constrains himself to obtain the means of life: (TA:) or who has what is barely sufficient, of sustenance, nothing remaining over and above it. (Lth, A, O, K.)

عجف

1 عَجِفَ, (Fr, S, O, Msb, K,) aor. ـَ inf. n. عَجَفٌ; (S, * O, * Msb, K; *) and عَجُفَ; (Fr, S, O, Msb, K;) He, i. e. [a beast, or] a horse, (Msb,) or they, i. e. cattle, (مَال, Fr, S, O,) became lean, meagre, or emaciated; (S;) lost his, or their, fatness or plumpness: (O, K:) or became weak. (Msb.) [See also عَجَفٌ, below.]

A2: عَجَفَهُ, or عَجَفَ الدَّابَّةَ, see 4. b2: عَجَفَ نَفْسَهُ عَنِ الطَّعَامِ, aor. ـِ inf. n. عَجْفٌ and عُجُوفٌ, He withheld himself from the food, though desiring it, preferring that one who was hungry should have it; (O, K;) or (K) he left the food, though desiring it, (O,) in order that he who was eating with him might become satisfied in stomach; (O, K;) as also ↓ عجّف, inf. n. تَعْجِيفٌ. (K.) and عَجَفَ نَفْسَهُ عَلَى فُلَانٍ [He restrained himself for such a one] means he chose that such a one should have the food in preference to himself. (S.) عُجُوفٌ also signifies The leaving, or relinquishing, food, (IAar, O, K, TA,) with desire for it. (TA.) And [hence, app.,] The withholding oneself from evil acts or dispositions. (TA.) b3: And عَجَفَ نَفْسَهُ, (L, K,) aor. ـِ inf. n. عَجْفٌ, (L, TA,) He constrained himself to be forbearing. (L, K, TA.) You say, عَجَفَ نَفْسَهُ عَلَى

فُلَانٍ, (O, K,) aor. ـِ inf. n. عَجْفٌ [and app. عُجُوفٌ also], (O,) He bore, or endured, what proceeded from such a one, and did not punish him. (O, K.) And عَجَفَ نَفْسَهُ عَلَى المَرِيضِ, (O, K,) aor. and inf. n. as above, (O,) He constrained himself to exercise patience toward the sick man in tending him in his sickness; as also بِنَفْسِهِ عَلَيْهِ ↓ أَعْجَفَ. (O, K.) b4: And عَجَفَ عَنْ فُلَانٍ [نَفْسَهُ being app. understood] He withdrew himself, or became aloof, from such a one. (K.) 2 عَجَّفَ see 1. b2: التَّعْجِيفُ also signifies The eating less than what would satisfy the stomach. (S, O, K.) b3: And One's transferring his food to another before satisfying his stomach, by reason of drought, or dearth. (IAar, TA.) b4: And The feeding on bad food, and being lean, meagre, or emaciated. (TA.) 4 اعجفهُ, (S, O, Msb,) or اعجف الدَّابَّةَ; (O, K;) and ↓ عَجَفَهُ, (O, Msb,) or عَجَفَ الدَّابَّةَ, (O, K,) aor. ـُ (O, Msb, K) and عَجِفَ, (O, K,) inf. n. عَجْفٌ; (O, Msb;) He rendered him, (S, O, Msb,) i. e. a horse, (Msb,) or he rendered the beast, (O, K,) lean, meagre, or emaciated, (S, O, K,) or weak. (Msb.) b2: اعجفوا They became in the state, or condition, of having their cattle lean, meagre, or emaciated. (O, K.) And They confined their cattle, by reason of hardness and straitness [of circumstances]. (TA.) b3: See also 1, last sentence but one.5 تَعَجُّفٌ The being in a difficult and hard state or condition. (TA.) عَجَفٌ Leanness, meagreness, or emaciation; (S;) loss of fatness or plumpness: (O, K:) and thickness, or roughness, and leanness (عَرَآء), of the bones. (TA.) [See 1, first sentence.]

عَجِفٌ: see أَعْجَفُ, in three places.

عُجَافٌ, like غُرَابٌ, A sort of dates: (L, K:) or so ↓ عِجَافٌ, accord. to Lth. (O.) عِجَافٌ pl. of أَعْجَفُ [q. v.], (S, O, Msb, K,) and of its syn. عَجِفٌ. (TA.) A2: Also The colocynth: (K:) or the grains of the colocynth. (Ibn-'Abbád, O, TA.) b2: And حَبٌّ عِجَافٌ Grain, or grains, not increasing. (A, TA.) b3: See also عُجَافٌ.

A3: And العِجَافُ is one of the names of Time, or fortune. (Ibn-'Abbád, O, K. *) عَجِيفٌ: see أَعْجَفُ, in two places.

عَنْجَفٌ, like جَنْدَلٌ, (K in the present art.,) or عُنْجُفٌ, (AA, O and K in art. عنجف,) like قُنْفُذٌ, (K in the latter art.,) and ↓ عُنْجُوفٌ, Dry, or tough, by reason of leanness, meagreness, or emaciation, (AA, K in this art., and O and K in art. عنجف,) or of disease: thus expl. by AA, and mentioned by IDrd and Az among quadriliteral-radical words. (TA.) And Short, and compact, or contracted [in make or body]: and sometimes applied as an epithet to an old woman: (K:) thus the latter word is expl. by IDrd. (TA.) عُنْجُوفٌ: see the next preceding paragraph.

أَعْجَفُ Lean, meagre, or emaciated; (S;) having lost his fatness or plumpness: (O, K:) or weak: (Msb:) and ↓ عَجِفٌ signifies the same, applied to a man and to a woman: and ↓ عَجِيفٌ also signifies lean, meagre, or emaciated: (TA:) and ↓ مَعْجُوفٌ [likewise] is syn. with أَعْجَفُ, applied to a camel; (O, K;) as also ↓ مُنْعَجِفٌ, (K, TA,) in some copies of the K erroneously written مُتَعَجِّفٌ: (TA:) the fem. of أَعْجَفُ is عَجْفَآءُ: and the pl. is عِجَافٌ, which is irreg., having this form to assimilate it to سِمَانٌ, (S, O, Msb, K,) or to its like ضِعَافٌ, (Msb,) and which is applied to males and to females: (O, TA:) the pl. of ↓ عَجِفٌ, also, is عِجَافٌ: (TA:) and the pl. of ↓ عَجِيفٌ, if this be of established authority, may be عَجْفَى, agreeably with analogy. (MF, TA.) [Hence,] وَجْهٌ أَعْجَفُ and ↓ عَجِفٌ A face having little flesh. (TA.) And لِثَةٌ عَجْفَآءُ A gum having little flesh. (TA.) And شَفَتَانِ عَجْفَاوَانِ Two thin lips. (Ks, O, K.) b2: And نَصْلٌ أَعْجَفُ A thin, or slender, arrow-head: (S, O, K:) pl. نِصَالٌ عِجَافٌ. (O, K.) b3: And أَرْضٌ عَجْفَآءُ Land in which is no good. (O, K.) And أَرَضُونَ عِجَاف Lands not rained upon. (O.) And عِجَافٌ is sometimes used [alone] as signifying Lands affected by drought: a poet says, describing clouds (سَحَاب), لَقِحَ العِجَافُ لَهُ لِسَابِعِ سَبْعَةٍ

meaning The lands affected by drought produced herbage by reason thereof at a period of seven days after the rain. (L, TA.) مَعْجُوفٌ: see أَعْجَفُ. b2: Also A rusty, unpolished, sword; or one sullied by remaining long unpolished. (O, K.) مُنْعَجِفٌ: see أَعْجَفُ.