عشب

1 عَشِبَ المَوْضِعُ and عَشِبَتِ الأَرْضُ: see 4. b2: عَشِبَ said of bread, (Yaakoob, TA,) It was, or became, dry, (Yaakoob, K, TA.) b3: And عشب, [so in the TA, app. عَشُبَ,] inf. n. عَشَابَةٌ and عُشُوبَةٌ, said of a man, He became dry, or tough, by reason of leanness. (Yaakoob, TA.) 2 عَشَّبَ see what next follows.4 اعشب المَوْضِعُ; and ↓ عَشِبَ, aor. ـَ inf. n. عَشَبٌ; The place produced its [herbs, or herbage, of the kind termed] عُشْب: (Msb:) and in like manner, (Msb,) اعشبت الأَرْضُ, (S, O, Msb, K,) and ↓ عَشِبَت, (Msb,) and thus in a copy of the K, [and in my MS. copy,] but in another copy, [and in the CK,] ↓ عشّبت, (TA,) The land produced عُشْب. (S, O, K.) [See also 12. After the mention of بَلَدٌ عَاشِبٌ in the S and O, it is said in the former that for the verb one does not say otherwise than اعشبت الأَرْضُ, and in the latter that one does not say عَشَبَ البَلَدُ.] b2: And اعشب القَوْمُ The people, or party, lighted on, or found, عُشْب; (S, O, K;) as also القوم ↓ اِعْشَوْشَبَ [but probably in an intensive sense]. (K.) One says to him who is sent to seek for herbage, أَعْشَبْتَ اِنْزِلْ [Thou hast found fresh herbage: alight]. (O.) b3: See also 5.

A2: سَأَلْتُهُ فَأَعْشَبَنِى [I asked him and] he gave me an old she-camel, (S, O, K, TA,) i. e. what is termed عَشَبَة. (TA.) 5 تعشّبت الإِبِلُ The camels fed upon [herbs, or herbage, of the kind termed] عُشْب; and [accord. to the TA as a distinct meaning] became fat (K, TA) therefrom; (TA;) as also ↓ أَعْشَبَت accord. to the K, but this latter is wrong, being correctly ↓ اعتشبت, as in the parent-lexicons. (TA.) 8 إِعْتَشَبَ see what next precedes.12 اِعْشَوْشَبَتِ الأَرْضُ The land produced abundance, or much, of [herbs, or herbage, of the kind termed] عُشْب; this verb having an intensive signification, like اخشوشن [q. v.]. (S, O, TA.) [It is erroneously mentioned in the K as syn. with

أَعْشَبَت.] b2: See also 4.

عُشْبٌ [a coll. gen. n.], n. un. with ة; (TA;) Fresh, green, juicy, soft, or tender, herbs or herbage, (S, A, O, Msb, K,) in the first part of the [season called] رَبِيع [i. e. رَبِيعُ الكَلَأَ, which begins in January and ends in March, O. S.]: (Msb:) not termed حَشِيشٌ until drying up: (S, O:) or, in the opinion of the generality of the lexicologists, عُشْبٌ is applied to such as is fresh and to such as is dry: (ISd, TA voce حَشِيشٌ:) or the first, or earliest, of herbage, (سَرَعَانُ الكَلَأِ,) in the رَبِيع, that [afterwards] dries up, and does not remain; the term كَلَأٌ being applied by the Arabs to عُشْب and to other kinds: and عُشْبٌ is applied to fresh, green, juicy, soft, or tender, herbs or leguminous plants, of the desert, that come forth in the رَبِيع: and under this term are included those that are hard and thick, which are termed the ذُكُور thereof; as well as to those that are slender and soft, which are termed the أَحْرَار thereof: or, accord. to AHn, whatever is destroyed by winter, and grows again from the stocks, or roots, thereof, or the seed: he says also that it is applied to such [herbage] as is uninterrupted; as opposed to تَعَاشِيبُ: or, accord. to Th, it is applied to the mature; as so opposed. (TA.) b2: عُشْبَةُ الدَّارِ [The green herb of the dwelling] means that which grows in the دِمْنَة [or patch of ground which people have blackened by their cooking and where their cattle have staled and dunged] of the dwelling, surrounded by fresh, or green, herbs, in a white [or clean] part of the ground, and good soil: and hence, (tropical:) The هَجِينَة [or woman whose father is a free man, or an Arab, and her mother a slave]; an appellation like خَضْرَآءُ الوَضَرِ [app. lit. meaning “ The green herb that grows in the place where the water with which skins have been washed, or the like, is poured out: ” but IbrD thinks that it may be a mistranscription for خَضْرَآءُ الدِّمَنِ]. (TA.) b3: [عُشْبُ الذِّئْبِ is Eyptian toad-flax; antirrhinum Aegyptiacum; the name of which is written by Forskål (Flora Aegypt. Arab., pp. lxviii. and 112,) عشب الديب and Asjib ed dîb and Aeschib ed dîb.]

عِيَالٌ عَشَبٌ A family, or household, among whom is none little, or young. (S, O, K.) b2: See also عَشَبَةٌ.

عَشِبٌ; fem. with ة: for the latter see عَاشِبٌ.

عَشَبَةٌ An old she-camel (نَابٌ كَبِيرَةٌ [mistranslated by Golius and Freytag “ dens exertus magnus ”]); (S, O, K; [see 4;]) as also عَشَمَةٌ. (S, O.) And An old ewe, advanced in age. (K.) Also An old man bent with age. (K.) A man, and an old woman, bent, and slender, and advanced in age: (Lh, L, TA:) or a decrepit old man and old woman. (S, O.) A short man; (O, K;) as also ↓ عَشِيبٌ (K.) And A woman short, and ugly, or despicable; (O, K, TA;) and so applied to a man; (TA;) or so ↓ عَشَبٌ applied to a man. (O.) And A man dry, or tough, by reason of leanness. (Yaakoob, TA.) عَشِيبٌ; and its fem., with ة: see عَاشِبٌ, in three places.

A2: And see also عَشَبَةٌ.

عَشَابَةٌ The state of having, or producing, [herbs, or herbage, of the kind termed] عُشْب, (S, O,) or much thereof. (K.) بَلَدٌ عَاشِبٌ (S, A, O) and ↓ مُعْشِبٌ, (A,) and مَوْضِعٌ عَاشِبٌ (Msb) and ↓ مَكَانٌ عَشِيبٌ, (S, O,) and رَوْضٌ عَاشِبٌ and ↓ مُعْشِبٌ, (TA,) and أَرْضٌ عَاشِبَةٌ (Msb, K) and ↓ عَشِيبَةٌ (S, O, Msb, K) and ↓ عَشِبَةٌ (Msb, K) and ↓ مُعْشِبَةٌ, (S, Msb,) but some do not say ↓ عَشِيبٌ, (Msb,) [A country, and a place, and meadows, and land,] having, or producing, [herbs, or herbage, of the kind termed]

عُشْب, (S, A, O, Msb,) or much thereof. (K. [See also مِعْشَابٌ.]) b2: And بَعِيرٌ عَاشِبٌ A camel feeding upon عُشْب. (S, O.) تَعَاشِيبُ Scanty, and scattered, or disunited, [herbs, or herbage, of the kind termed] عُشْب: a word [of an extr. form (see تَبَاشِيرُ) and] having no sing.: (S, O:) or scattered, or disunited, portions thereof: (AHn, K, TA:) or different kinds of herbage: in the saying of a seeker of herbage, عُشْبٌ وَتَعَاشِيبْ وَكَمْأَةٌ شِيبْ تُثِيرُهَا بِأَخْفَافِهَا النِّيبْ, it means scattered, or disunited, عُشْب: (AHn, TA:) or عُشْبٌ not yet mature. (Th, TA.) [See عُشْبٌ as opposed thereto.]

مُعْشِبٌ and its fem.: see عَاشِبٌ, in three places.

أَرْضٌ مِعْشَابٌ, and أَرَضُونَ مَعَاشِيبُ, [Land, and lands,] having, or producing, much herbage [of the kind termed عُشْب]: (K, * TA:) معاشيب is pl. of معشاب, or it has no proper sing. (TA.) [See also عَاشِبٌ.]

عنب

2 عنّب, (O, K,) inf. n. تَعْنِيبٌ, (K,) said of a grape-vine, [meaning It produced grapes,] (O, K,) is from العِنَبُ. (O.) عِنَبٌ and ↓ عِنَبَآء both signify the same, (S, O, K,) the latter said by Kr to be the only word of its measure except سِيَرَآء, but Kh mentions also حِوَلَآء, and Ibn-Kuteybeh adds to these خِيَلَآء, (TA,) [whence it seems to be, accord. to analogy, عِنَبَآءُ, imperfectly decl., with the fem. ء, but in a verse cited by F, and quoted in the O and TA, it is treated as masc., and in the TA it is treated as masc. in prose, and if so it is عِنَبَآءٌ, though it may be thus only by poetic license, and improperly in prose,] Grapes, the fruit of the كَرْم; (TA;) thus called only while fresh; when dry, called زَبِيب: (Msb:) عِنَبَةٌ signifies a single berry thereof [i. e. a grape]; (S, O, Msb, K; *) and is of a form generally belonging to a pl., rarely to a sing.: (S, O:) the pl. is أَعْنَابٌ, (S, O, Msb,) used in speaking of many; and the pl. of pauc. [i. e. pl. of عِنَبَةٌ] is عِنَبَاتٌ. (S, O.) b2: عِنَبٌ also signifies (assumed tropical:) The grape-vine. (MF [as from the K, in which I do not find it: but it is used in this sense in the Kur-án; pl. أَعْنَابٌ, expl. as meaning كُرُوم in xviii. 31 by Bd].) b3: And (assumed tropical:) Wine: (K:) so says AHn, asserting it to be of the dial. of ElYemen: like as خَمْرٌ signifies “ grapes ” in certain of the dials. [of El-Yemen: see خَمْرٌ]. (TA.) b4: [عِنَبُ الثَّعْلَبِ, and عِنَبُ الذِّئْبِ: see ثَعْلَبٌ; and see also عُبَبٌ.]

عِنَبَةٌ n. un. of عِنَبٌ [q. v.]. b2: Also A small pustule that breaks forth in a human being, (S, O, K, TA,) emitting blood; accord. to Az, it swells, and fills [with blood or humour], and gives pain; and it attacks a human being in the eye and in the fauces. (TA.) عِنَبَآء: see عِنَبٌ.

عِنَبِىٌّ Of, or relating to, grapes.]

عَنَبَانٌ, applied to a gazelle, (K,) to a male gazelle, (S, O,) Brisk, lively, or sprightly: (S, O, K:) having no corresponding verb: (S:) and, (K,) as some say, (TA,) so applied, heavy, or sluggish: thus having two contr. meanings: or one advanced in age: (K:) or, as some say, a male gazelle: pl. عُنْبَانٌ. (TA.) And A mountain-goat long in the horn: [in this sense also] having no corresponding verb. (O.) It is an epithet of a measure regularly belonging to inf. ns. (MF.) عُنْبُبٌ, (O, and so accord. to copies of the K,) or عُنْبَبٌ, (accord. to some copies of the K,) The foremost portion of a torrent, (O, K,) and of a company of men. (O.) b2: And Abundance of water. (TA.) b3: [And accord. to Freytag, A certain plant.]

عُنَابٌ Large in the nose; (S, O, K;) applied to a man; (TA;) as also ↓ أَعْنَبُ, (K,) or أَعْنَبُ الأَنْفِ: (O:) and it [app. عُنَاب] is also expl. as meaning a big, ugly nose. (TA.) b2: And i. q. عَفَلٌ: (S, O, K:) or i. q. بَظْرٌ: (K:) [see these two words:] or the portion that is cut off of the بَظْر. (TA.) b3: And A small, black mountain: (Lth, O, K:) or a mountain small in circumference, black, and erect: (TA:) and a high, round mountain: (K:) or a high, isolated, sharpheaded hill, red, and black, and of any colour, but generally of a dusky yellowish hue, giving growth to nothing, and round: (Sh, O:) pl. عُنْبٌ. (TA.) عَنَّابٌ A vender of عِنَب [or grapes]. (O, K,) عُنَّابٌ A certain fruit [and tree], (K,) well known; (S, O, K;) [the jujube fruit and tree; rhamnus zizyphus of Linn.;] called in Pers\.

سِنْجِد, or سِنْجِد جِيلَانِى, (MA,) or سنجد جيلان: (PS:) n. un. with ة. (S, O.) And, (K,) sometimes, (TA,) accord. to IDrd, (O,) The fruit of the أَرَاك [q. v.]. (O, K.) And The [fruit, or tree, called] غُبَيْرَآء [q. v.]. (TA.) Also, [as being likened to jujubes, because dyed red,] (assumed tropical:) The fingers, or ends of the fingers, of a woman. (A, voce تُفَّاحٌ, q. v.) عُنَّابِىٌّ [Of the colour of the عُنَّاب, or jujube]. (TA, voce سِخْتِيَانٌ, q. v.) صَبَغَ الكِيسَ عُنَّابِى [lit. He dyed the purse jujube-colour] means he became bankrupt: but this, as Esh-Shiháb says, is a phrase of the Muwelleds [or rather of the vulgar, unless ending a verse, in which case it is allowable to say عُنَّابِى for عُنَّابِيًّا, as in a verse cited in the TA]. (MF, TA.) عَانِبٌ A man possessing عِنَب [or grapes]: like لَابِنٌ and تَامِرٌ, (O, TA,) which mean “ possessing milk ” and “ possessing dates. ” (TA.) أَعْنَبُ: see عُنَابٌ.

مُعَنَّبٌ Tall; (O, K;) an epithet applied to a man. (O.) b2: And Thick; an epithet applied to tar. (O.)

عبث

1 عَبَثَهُ, aor. ـِ (S, A, * O, K, *) inf. n. عَبْثٌ, (S, O,) He mixed, or mingled, (S, A, O, K,) it. (S, O.) b2: [Hence,] عَبَثَ, aor. as above, (K,) and so the inf. n., (S, O,) He made, or prepared, عَبِيثَة [q. v.]: (S, O, K:) or so عَبَثَ عَبِيثَةً; as also ↓ أَعْبَثَهَا. (O.) One says, عَبَثَتِ المَرْأَةُ, meaning The woman poured out what was moist of the [preparation of curd called] أَقِط, when it was cooked, on what was dry thereof, upon the [mat, or cloth, called] مَشَرّ, or مِشَرّ, [the former accord. to the O and a copy of the S, and the latter accord. to another copy of the S,] in order that what was dry thereof might bear [and not suffer to pass through the مشرّ] what was moist. (Aboo-Sá'id El-Kilábee, S, O.) And عَبَثَ الأَقِطَ, aor. and inf. n. as above, He dried the اقط in the sun: or he mixed it with clarified butter: and غَبَثَهُ, with غ, is a dial. var. thereof. (TA.) A2: عَبِثَ, aor. ـَ (S, Mgh, O, Msb, K,) inf. n. عَبَثٌ, (S, Mgh, O, Msb,) He played, or sported; (S, Mgh, O, Msb, K;) and mingled together unprofitable actions; (Mgh;) or and did that in which was no profit; (Msb;) or he played with that which did not concern him and for which he did not care. (TA.) You say, عَبِثَ بِهِ He played, or sported, [or amused himself,] with him, or it; (TA;) and به ↓ تعبّث [which signifies the same]. (Ham p. 710.) b2: And عَبِثَ بِهِ الدَّهْرُ (assumed tropical:) [Fortune made sport with him]; a phrase alluding to the mutability of fortune. (Msb.) b3: and عَبِثَ فِى مَنَامِهِ, occurring in a trad., means (assumed tropical:) He moved his hands, or arms, in his sleep, like him who is pushing away or taking, or giving or receiving. (TA.) 4 أَعْبَثَ see 1, second sentence.5 تَعَبَّثَ see 1, last sentence but two.

عَبَثٌ Play, or sport, (S, O, TA,) in which is no profit to be reckoned, or of which no account is to be made. (TA.) [See also عَبِْثَ, of which it is the inf. n.]

عَبْثَةٌ, with the ب quiescent, A single act of عَبَث [or play, sport, &c.]. (S, O.) عَبِيثٌ: see عَبِثَةٌ. b2: Also, in a certain dial., i. q. مَصْلٌ [q. v.: accord. to ISk, this latter means The fluid that flows from أَقِط when it is cooked]. (L, TA) A2: Also A certain sweet-smelling plant. (O, K.) عَبِيثَةٌ [The preparation of curd called] أَقِط whereof what is moist is poured out, when it is cooked, upon what is dry thereof, and mixed with it: (Aboo-Sá'id El-Kilábee, S, O:) or أَقِطٌ مُعَالَجٌ [i. e. اقط prepared by mixing, or otherwise, app. in the manner described above]: (K: [see also 1, third sentence:]) and أَقِط and سَوِيق [or meal of parched barley or wheat] mixed with clarified butter, and then eaten: (S, O:) or أَقِط mixed with clarified butter: and أَقِط pounded with dates, or with dried dates, and then eaten, and drunk; as also ↓ عَبِيثٌ: (TA:) or it signifies, (K,) or signifies also, (S, O,) طَعَام [app. meaning wheat] which is cooked, and in which locusts (جَرَاد) are put: (S, O, K:) and wheat and barley mixed together: so in the saying, جَآءَ فُلَانٌ بِعَبِيثَةٍ فِى وِعَائِهِ [Such a one came with wheat and barley mixed together in his provision-bag]: pl. عَبَائِثُ. (S, O.) b2: Also (assumed tropical:) Sheep, or goats, mixed together. (TA.) One says, ظَلَّتِ الغَنَمُ عَبِيثَةً وَاحِدَةً (assumed tropical:) [The sheep, or goats, became one mixed flock or herd]; and so بَكِيلَةً وَاحِدَةً: this is when sheep, or goats, meet others and enter among them and become mixed with them: it is a proverb. (S, O.) b3: And عَبِيثَةُ النَّاسِ (assumed tropical:) The mixed sorts of men or of the people, (S, O, K, TA,) who are not from one ancestor, and who are congregated from various, or sundry, places. (TA.) b4: And عَبِيثَةٌ signifies also (tropical:) One whose line of ancestors is mixed (AO, S, O, K, TA) and vitiated. (S, O.) عِبِّيثٌ One who plays, or sports, much, or often. (K. [In the O written عَبِيثٌ, but said in the K to be like سِكِّينٌ, perhaps a mistranscription for سِكِّيتٌ.]) عَابِثٌ [as part. n. of عَبِثَ] Playing, or sporting, (Msb, TA,) with that which does not concern him and for which he does not care, (TA,) and doing that in which is no profit. (Msb.) خَصِيفٌ عَوْبَثَانِىٌّ Flour and clarified butter and dates mixed with fresh milk: so it is said to mean in the following verse: إِذَا مَا الخَصِيفُ العَوْبَثَانِىُّ سَآءَنَا تَرَكْنَاهُ وَاخْتَرْنَا السَّدِيفَ المُسَرْهَدَا

[When the mess of flour and clarified butter and dates mixed with fresh milk displeases us, we leave it, and choose the fat camel's hump, or the camel's hump cut in pieces]: (S, O: [see also خَصِيفٌ:]) this verse is by Náshireh Ibn-Málik, replying to El-Mukhabbal, who reproached him for feeding upon milk. (IB, TA.)

علث

1 عَلَثَهُ, aor. ـِ (K,) inf. n. عَلْثٌ, (S, O,) to which غَلْثٌ is like in its meanings (K and TA in art. غلث) for the most part, (TA in that art.,) He mixed it; (S, * O, * K, TA;) as also ↓ علّثهُ, inf. n. تَعْلِيثٌ; and ↓ اعتلثهُ. (TA.) You say, عَلَثْتُ البُرَّ بِالشَّعِيرِ, aor. as above, I mixed the wheat with the barley. (S, O.) b2: Also, (K, TA,) aor. as above, (TA,) and so the inf. n., (O, TA,) He collected it together, (O, * K, TA,) from different places. (TA.) A2: عَلَثَ السِّقَآءَ He tanned the [skin called] سقاء with the أرْطَى [q. v.], (K,) or with any of the trees of the kind called عَلَث [q. v.]: accord. to AHn, it is with غ [i. e. غَلَثَ]. (TA.) [But مَغْلُوثٌ, with غ, is expl. on the authority of ISk, as meaning, applied to a سقاء, “ Tanned with dry, or with unripe, dates. ”]

A3: عَلَثَ, (S, O, K, TA,) [or, perhaps, عَلِثَ, like غَلِثَ,] as also ↓ اعتلث, (TA,) said of a زَنْد [or piece of stick, or wood, for producing fire], It failed to produce fire, (S, O, K, TA,) and was difficult to use: and the subst. is ↓ عُلَاثٌ [app. meaning The quality of failing to produce fire, &c.]. (L, TA.) A4: عَلَثٌ The fighting vehemently, and cleaving to fight: (S, O, K:) and so غَلَثٌ. (S, O.) One says, عَلِثَ القَوْمُ, aor. ـَ inf. n. عَلَثٌ, The people, or party, fought one another [or did so vehemently and perseveringly]: and عَلِثَ بَعْضُ القَوْمِ بِبَعْضٍ [One portion of the people, or party, fought another portion vehemently and perseveringly]. (TA.) And عَلِثَ الذِّئْبُ بِالغَنَمِ The wolf kept to worrying the sheep or goats. (L. [And so غَلِثَ.]) 2 عَلَّثَ see 1, first sentence. b2: [The inf. n.] تَعْلِيثٌ also signifies Confusion of mind: or, as some say, the beginning of pain. (TA. [See also 2 in art. غلث; and see مُغَلِّثٌ, with غ.]) 4 أَعْلَثَ see 8.5 تعلّث He, or it, clung, clave, or held fast, (O, K, TA,) بِهِ to it [or him]. (TK. [See also 5 in art. غلث.]) A2: Also He made, or did, [a thing] faultily, or unsoundly. (O, K.) [Accord. to the TK, one says, تعلّث السَّهْمَ, meaning He made the arrow faultily, or unsoundly: but this is perhaps a mistake: see 8.] b2: And i. q. تَمَحَّلَ: (K:) Fr says, تَعَلَّثْتُ لَهُ الذُّنُوبَ is like تَمَحَّلْتُ [app. meaning I laboured, and exercised art or management, in seeking to do to him misdeeds: see art. محل]. (O.) 8 إِعْتَلَثَ see 1, first sentence. You say, اعتلث العُلَاثَةَ He (a man) mixed the [mess called] عُلَاثَة [q. v.]. (As, O.) b2: And اعتلث زَنْدًا He took a زَنْد [or piece of stick, or wood, for producing fire] from trees, without knowing whether or not it would produce fire: (S, O, K:) or he acted unskilfully in selecting a زند: (A:) or he took, or made, for himself a زند from any tree that he found in his way: and so اغتلث, with غ. (AHn, TA.) and one says, فُلَانٌ يَعْتَلِثُ الزِّنَادَ meaning (assumed tropical:) Such a one does not select his مَنْكِح [or wife]: (S, A, * O, K: *) in which sense also يغتلث is a dial. var.: (TA:) and in like manner one says اعتلث [alone], and ↓ أَعْلَثَ. (So in a copy of the A. [But I doubt the correctness of the latter verb; and the more so as it is not quite clear whether it be meant to be expl. as having this meaning, or as meaning It (a زَنْد) failed to produce fire, and therefore, perhaps, a mistranscription for عَلَثَ.]) b3: and اعتلث السَّهْمَ He took [or made] the arrow from any of the trees that were before him. (L.) and He made the arrow faultily, or unsoundly. (L, TA. [See also 5.]) A2: See also 1, latter half.

عَلْثٌ [originally an inf. n.] A mixture; as also ↓ عُلَاثَةٌ. (TA.) عَلَثٌ What is mixed with wheat &c., of those things that are taken forth and thrown away. (TA. [It is used in this sense in the present day; as also غَلَثٌ.]) b2: See also عَلِيثٌ. b3: Also a term applied to The [trees, or plants, called]

طَرْفَآء and أَثْل [or أَسَل (see غَلَثٌ)] and حَاج and يَنْبُوت and عِكْرِش: pl. أَعْلَاثٌ. (TA. [See also أَغْلَاثٌ, which is somewhat similarly explained.]) b4: And A زَنْد [or piece of stick, or wood, for producing fire] that has not produced fire. (A.) And الأَعْلَاثُ [or أَعْلَاثُ الشَّجَرِ] signifies [also] The promiscuous pieces of trees that one uses for producing fire, of the [trees called] مَرْخ, and of such as are dried up. (S, O, K.) b5: And أَعْلَاثُ الزَّادِ Such things as are eaten without being selected, of travelling-provisions. (O, K.) عَلِثٌ One whose origin is referred to a person who is not his father [or forefather], (O, K, TA,) his lineage being confused; (TA;) as also ↓ مُعْتَلِثٌ. (O, K.) A2: Also Firm, or constant, in fight. (TA.) [رَجُلٌ عَلِثٌ is expl. in the O by the words مُلَازِمٌ لِمَنْ يُطَالِبُ, and in like manner العَلِثُ is expl. in the K; app. meaning A man cleaving, or holding fast, applied to such as is seeking, or demanding, blood-revenge, or a debt or the like; agreeably with what here immediately precedes, and with the explanation in the L, which is, مُلَازِمٌ أَىْ طَالِبٌ فِى قِتَالٍ أَوْ غَيْرِهِ cleaving, or holding fast, i. e. seeking, or demanding, in fight or in some other case. See عَلِثَ, of which عَلِثٌ is the part. n.: and see also غَلثٌ.]

عُلْثَةٌ, with damm, (K, but written in the O عَلْثَة,) i. q. عُلْقَةٌ [most probably, I think, in the sense in which this is used in the phrase لِى فِى

هٰذَا المَالِ عُلْقَةٌ (q. v.), from تَعَلَّثَ in the first of the senses assigned to it above, syn. with تَعَلَّقِ]. (O, K.) عَلْثَى Food having poison mixed with it, by which vultures are killed: mentioned by Kr: and غَلْثَى is a dial. var. thereof. (TA.) عُلَاثٌ: see عُلَاثَةٌ: A2: and see also, 1, latter half.

عَلِيثٌ Bread made of barley and wheat: (S, O, K:) and so غَلِيثٌ. (S, O.) And خَمِيرٌ عَلِيثٌ Bread made of barley and [the grain called]

سُلْت. (TA, from a trad.) b2: And Wheat mixed with barley; (Az, TA;) as also ↓ عَلَثٌ and ↓ عَلِيثَةٌ: or, accord. to Abu-l-Jarráh, barley and wheat mixed together for sowing and then reaped together. (TA.) عُلَاثَةٌ Clarified butter, (S, O, K, TA,) or oliveoil, (TA,) and [the preparation of curd called]

أَقِط, mixed together: (S, O, K, TA:) and any two things mixed together: (S, O, K:) pl. [or rather coll. gen. n.] ↓ عُلَاثٌ. (O.) See also عَلْثٌ. b2: Also A man who collects from various places. (O, K.) عَلِيثَةٌ: see عَلِيثٌ.

مُعْتَلَثُ الزِّنَادِ [evidently, I think, a mistranscription, correctly ↓ مُعْتَلِث,] A man whose زِنَاد [pl. of زَنْدٌ] fail to produce fire. (L.) b2: See also the following paragraph.

مُعْتَلِثٌ: see عَلِثٌ: b2: and see the next preceding paragraph. b3: Also, (O, * L, [thus in the latter, with kesr to the ل, but in the former without any vowel-sign to that letter, perhaps from اِعْتَلَثَ الزَّنْدُ, but more probably ↓ مُعْتَلَثٌ, from اعتلث السَّهْمَ,]) An arrow in which is no good. (O, L.)

عوج

1 عَوِجَ, (S, O, L, Msb, K,) aor. ـْ (TA,) inf. n. عَوَجٌ (S, O, L, Msb) and عِوَجٌ, (L,) or the latter is a simple subst.; (S, O, K;) and ↓ اِعْوَجَّ, [which is more common,] inf. n. اِعْوِجَاجٌ; (S, O, L, Msb, K;) and ↓ انعاج; and ↓ تعوّج; (L;) It was, or became, crooked, curved, bent, winding, wry, contorted, distorted, or uneven: (L:) or [عَوِجَ and] ↓ اعوجّ, it was, or became, so of itself; and [↓ انعاج and] ↓ تعوّج,it was, or became, so by the operation of an external agent; (L, Msb;) as is said by Az: (L:) ↓ انعاج is quasi-pass. of عُجْتُهُ; (L;) and ↓ تعوّج is quasi-pass. of عَوَّجْتُهُ: (Az, S, O, L, Msb, K:) and عَوَجٌ and عِوَجٌ are said to be used in relation to different things: (S, O, L, Msb, K, &c.:) [for instance,] one says, عَوِجَ العُودُ, inf. n. عَوَجٌ, The wood, or stick, was, or became, crooked, curved, bent, or distorted: and عَوِجَ الأَمْرُ, inf. n. عِوَجٌ, The affair was, or became, difficult, arduous, or troublesome. (MA.) [See عَوَجٌ below.] b2: لَا عِوَجَ لَهُ, in the Kur xx. 107, means There shall be no evading it. (Jel.) b3: عُجْتُ إِلَيْهِ, aor. ـُ inf. n. عِيَاجٌ and عِوَجٌ, I turned, or inclined, towards it; namely, a place of abode. (L.) And عَلَيْهِ ↓ انعاج He turned, or inclined, towards it, or him. (S, O.) And ↓ انعاجت and ↓ تعوّجت, said of a she-camel, She turned aside; or became turned aside; the former quasi-pass. of عَاجَهَا; and the latter, of عَوَّجَهَا. (TA.) b4: عاج بِهِ He inclined, and came to him, or came to him and alighted at his abode as a guest: and he passed by him. (L.) and عُجْتُ بِالمَكَانِ, aor. ـُ (S, O, K, *) inf. n. عَوْجٌ and مَعَاجٌ; (K;) and ↓ عوّجتُ; (TA;) I remained, stayed, dwelt, or abode, in the place. (S, O, K. *) And عاج عَلَيْهِ He stopped, or paused, at it. (S, * O, * K, * TA.) A poet says, عُجْنَا عَلَى رَبْعِ سَلْمَى أَىَّ تَعْرِيجِ [We stopped at the abode of Selmà, with what a staying!]: putting تعريج [in some copies of the S تعويج] in the place of عَوْج because their meaning is one. (S, O, TA.) b5: فُلَانٌ مَا يَعُوجُ عَنْ شَىْءٍ Such a one does not revert from, or relinquish, anything. (IAar, S, O, K. *) b6: Accord. to AA, [the inf. n.] عِيَاجٌ signifies The returning to that upon which one had been intent, or attent, or employed. (O and TA in art. عيج.) A2: عُجْتُهُ: see 2. b2: عُجْتُ البَعِيرَ, (S, A, * O, K, *) and عُجْتُ رَأْسَ البَعِيرِ, (L,) aor. ـُ inf. n. عَوْجٌ (S, O, L) and مَعَاجٌ, (S, O,) I turned the camel's head by means of the nose-rein: (S, A, * O, L, K: *) and in like manner one says of a horse: and عاج نَاقَتَهُ, and ↓ عوّجها, He turned aside his she-camel. (TA.) And عاج رَأْسَهُ إِلَى المَرْأَةِ (O and TA from a trad.) He inclined his head towards the woman, and looked towards her. (TA.) And المَرْأَةُ تَعُوجُ رَأْسَهَا إِلَى ضَجِيعِهَا [The woman turns her head towards her bedfellow]. (TA.) And عاج عُنُقَهُ, inf. n. عَوْجٌ, He inclined, or bent, his neck. (TA.) And عُجْ لِسَانَكَ عَنِّى وَلَا تُكْثِرْ [Turn, or withhold, thy tongue from me, and do not multiply words]. (A.) And بِهِ الطَّرِيقُ ↓ عَوَّجَ [The road led him, or turned him, aside]. (K in explanation of حَوَّجَ.) b3: مَا أَعُوجُ بِكَلَامِهِ I do not pay regard, or attention, to his speech, (ISk, S in art. عيج, A, * and O,) is a phrase of the Benoo-Asad, who take it from عُجْتُ النَّاقَةَ: (ISk, S, O:) others say مَا أَعِيجُ. (O.) And one says, مَا عُجْتُ بِحَدِيثِهِ [I did not pay regard to his discourse]. (A.) b4: عُجْتُهُ بِالمَكَانِ I made him to remain, stay, dwell, or abide, in the place: the verb being trans. as well as intrans. (S, O.) 2 عَوَّجْتُهُ, (T, S, O, Msb, K,) inf. n. تَعْوِيجٌ; (T, S, O, Msb;) I crooked it, curved it, bent it, contorted it, distorted it, or rendered it uneven; (T, S, * O, * Msb, K, * TA;) namely, a thing; (T, S, O, Msb, TA;) as also ↓ عُجْتُهُ, inf. n. عَوْجٌ and عِيَاجٌ. (TA.) b2: See also 1, latter half, in two places. b3: تَعْوِيجٌ [as an inf. n. of which the verb, if it have one in the following sense, is عُوِّجَ], in a horse, is syn. with تَجْنِيبٌ [app. as meaning A bending, or curving, and tension of the sinews, in the kind leg] which is a quality approved. (TA.) A2: See also 1, near the middle. [Hence] one says, مَا لَهُ عَلَى أَصْحَابِهِ تَعْوِيجٌ, meaning [There is not for him any] remaining, or staying, [at the abode of his companions;] as also تَعْرِيجٌ. (TA.) A3: عوّجهُ, inf. n. as above, also signifies He set it, or inlaid it, with عَاج [which means ivory, and tortoise-shell]; (O, K, TA;) namely, a thing, (O,) or a vessel. (TA.) 5 تَعَوَّجَ see 1, former half, in four places.7 إِنْعَوَجَ see 1, former half, in five places.9 إِعْوَجَّ see 1, first sentence, in two places.

عَاجٌ, as an epithet applied to a she-camel, Pliable; syn. لَيِّنَةٌ الأَعْطَافِ, or لَيِّنَةُ الاِنْعِطَافِ, accord. to different copies of the K; and by the latter words is expl. (but not in the K) ↓ عَائِجَةٌ, as so applied: in the L, عَاجٌ is expl. as meaning tractable, submissive, or manageable; syn. مِذْعَانٌ: (TA:) or مِذْعَانُ السَّيْرِ لَيِّنَةُ الاِنْعِطَافِ (thus in the O:) and it is said to be without a parallel in respect of the dropping of the [fem. termination] ة, whether its original measure be فَعِلٌ or فَاعِلٌ [?]. (TA.) A2: Also [Ivory;] elephant's bone; (S, O, K;) or [rather] only elephant's tusk; (Lth, Msb, TA;) thus say ISd and Kz: (TA:) n. un. with ة [signifying a piece of ivory]: (S, O:) of its properties are these: that if seed-produce or trees be fumigated with it, worms will not approach them; and the woman who drinks of it every day two drachms with water and honey, if compressed after seven days, conceives. (K.) b2: and Tortoise-shell; syn. ذَبْلٌ [q. v.]; (O, K;) i. e. (O) the back [or shell] of the sea-tortoise [or turtle]: (O, Msb:) i. q. مَسَكٌ: (Sh, L:) or a thing that is made from the back of the sea-tortoise: (L:) and it is said that the Arabs called any [sort of] bone by this name: n. un. with ة. (TA.) The Prophet is related to have had a comb of عاج, i. e. ذَبْل: (L:) and he is said to have ordered to purchase for Fátimeh a pair of bracelets of عاج, by which he meant not what is turned of elephants' tusks, for their tusks are مَيْتَة, [i. e. they are taken from an animal of which the flesh is unlawful food,] but ذبل: (O, * L, Msb: *) the عاج of the elephant is impure accord. to EshSháfi'ee, but pure accord. to Aboo-Haneefeh. (L.) b3: Also Bracelets of عاج, as distinguished from ذَبْل, [i. e. of ivory: and probably of tortoise-shell also:] (ISh:) n. un. with ة. (TA in art. جوج.) A3: عَاجِ, (S, O, L, K,) indecl., with kesr for its termination, (L, K,) as a determinate noun; and عَاجٍ, with tenween, as an indeterminate noun; (L;) A cry by which a she-camel is chidden: (S, O, L, K:) Az says, in chiding a she-camel, one says عَاجِ, without tenween; and if he please, عَاجْ, with jezm, as though a pause were imagined to be made after it: or, accord. to A'Obeyd, one says to her عَاجٍ, and جَاهٍ, with tenween: [but see art. جوه:] accord. to AHeyth, a word of this kind is originally mejzoom; but in the case of a rhyme, [and in any case of poetical necessity,] it may be makhfood. (TA.) [See also art. عج.]

عَوَجٌ and ↓ عِوَجٌ [are inf. ns. of عَوِجَ, q. v., or the latter is a simple subst.; and both, used as simple substs.,] signify Crookedness, curvity, a bending, a winding, wryness, contortion, distortion, or unevenness: (L:) or the former is peculiar to objects of the sight, as bodies; and the latter, to what are not seen, as opinion, and a saying, and religion: or, as some say, the latter is used in both of these cases; but the distinction is more common: (IAth, TA:) Az makes the same distinction; but adds that some of the Arabs used the latter word in relation to a road: (Msb:) accord. to ISk, (S, O,) the former is in anything erect, (S, O, K,) or in anything that was erect and has inclined, (TA,) as a wall, (S, O, K, TA,) and a stick, (S, O, Msb,) or a staff, (K, TA,) and a spear; (TA;) and the latter, in land, or ground, and in religion, (S, O, Msb, K, TA,) and in means of subsistence: (S, O:) in land, or ground, the latter means unevenness; thus in the Kur xx.

106: in a road, deflection; as also عَوَجٌ: in religion, and in natural disposition, corruptness, or deviation from rectitude: (TA:) and عَوَجٌ, (S, O, TA, [thus accord. to both of my copies of the S,]) or عِوَجٌ, (accord. to a copy of the A, [which I incline to regard as the right, in consideration of its consistency with explanations here preceding, notwithstanding the apparent preponderance of authority in favour of عَوَجٌ,]) in a man, signifies evilness of natural disposition: (S, A, O: [and so, app., هَوَجٌ:]) or عَوَجٌ, with fet-h to the ع, as an inf. n., signifies the being evil in natural disposition. (KL.) عِوَجٌ: see the next preceding paragraph.

العُوَيْجَآءُ [dim. of العَوْجَآءُ fem. of الأَعْوَجُ] A species of ذُرَة [or millet]. (TA.) عَوَّاجٌ A possessor of عَاج [i. e. ivory, and app. tortoise-shell also]; (S, O, K;) accord. to Sb: (S, O:) and (O, K) accord. to another or others (O) a seller thereof. (O, K.) عَائِجٌ: for its fem. (with ة) as an epithet applied to a she-camel, see عَاجٌ, first sentence. b2: See also أَعْوَجُ, near the end. b3: Also Stopping, or pausing. (S, O.) أَعْوَجُ Crooked, curved, bent, or bending, winding, wry, contorted, distorted, or uneven: (S, * O, * L, Msb:) and ↓ مُعْوَجٌّ, [or this and the former also,] crooked, curved, &c., of itself: fem. of the former عَوْجَآءُ: (L, Msb:) and pl. عُوجٌ. (L.) One says ↓ عَصًا مُعْوَجَّةٌ [A crooked, or crooking, staff or stick]; but not مِعْوَجَّةٌ, with kesr to the م: (S, O:) or, accord. to ISk, one says the former; but not ↓ مُعَوَّجَةٌ, with fet-h to the ع and teshdeed to the و; though analogy does not forbid this, as it is allowable to say عَوَّجَهَا: accord. to As, one should not say ↓ مُعَوَّجٌ, with teshdeed to the و, except in applying it to a stick, or in another sense expl. below: Az says that this word is allowable as signifying rendered crooked or curved &c. (Msb.) b2: [Hence,] العَوْجَآءُ signifies The bow. (S, A, K.) b3: And عَوْجَآءُ applied to a woman, Inclining, or bending, towards her child, to suckle it. (TA.) And, so applied, That has become crooked by reason of leanness and hunger. (Ham p. 744.) And, applied to a she-camel, Lean, lank, light of flesh, slender, or lank in the belly: (S, A, K:) or emaciated so that her back has become crooked, or curved. (TA.) b4: [and أَعْوَجُ applied to a هِلَال (or new moon), Oblique: see أَدْفَقُ.] b5: نَخِيلٌ عُوجٌ signifies Palm-trees inclining, or leaning, and therefore crooked, or curved: and accord. to some, the saying of Lebeed, describing a [wild] he-ass and his she-asses, وَأَوْرَدَهَا عَلَى عُوجٍ طِوَالِ [the latter hemistich of a verse cited in the first paragraph of art. حوذ] means, And he brought them to the watering-place at [tall] palm-trees growing over the water, inclining and curving by reason of the abundance of their fruit: but others say that the meaning of على عوج is, upon their crooked legs. (TA.) b6: Hence, عُوجٌ signifies The legs of a horse or similar beast; (O, TA;) as ISd says, thus used as an epithet in which the quality of a subst. predominates [app. implying their having that bending, or curving, and tension of the sinews, termed تَجْنِيب, agreeably with what here follows]. (TA.) b7: And hence also, (TA,) خَيْلٌ عُوجٌ meaning Horses that have, in their hind legs, the quality termed تَجْنِيب. (A, TA. *) b8: أَعْوَجُ applied to a man means [Crooked in temper, or] evil in natural disposition. (S, A, O, K.) b9: المِلَّةُ العَوْجَآءُ [The crooked, or perverted, or corrupted, religion] is a phrase occurring in a trad., applied to the religion of Abraham as changed by the Arabs from its state of rectitude. (TA.) And one says خُطَّةٌ عَوْجَآءُ, and رَأْىٌ أَعْوَجُ, meaning [An affair, and an opinion,] not of a right kind. (A.) b10: الأَيَّامُ عُوجٌ رَوَاجِعُ [The days are apt to decline from the right course, apt to return,] is a prov., (Meyd, O, TA,) meaning fortune at one time declines from thee, and at another time returns to thee; (Meyd;) said by him at whose affliction one rejoices, or said on his part, and sometimes on an occasion of threatening: Az says that عُوجٌ, here, may be pl. of أَعْوَجُ, or of عَوْجَآءُ; or it may be pl. of ↓ عَائِجٌ, and originally عُوُجٌ. (O, TA.) [Hence,] العُوجُ is used as signifying The days [in allusion to their variableness with respect to good and evil]. (TA.) b11: and أَعْوَجُ is a [proper] name of A watering-trough. (Th, TA.) b12: See also the next paragraph, in four places.

أَعْوَجِىٌّ the rel. n. of أَعْوَجُ: (Msb, TA:) and applied to A [single] horse of those termed الأَعْوَجِيَّاتُ, (TA,) an appellation of certain horse so called in relation to one named أَعْوَجُ, belonging to the Benoo-Hilál, (S, O, K,) a stallion than which there was none more celebrated among the Arabs, nor any that had a more numerous progeny: (S, O:) they were also called الخَيْلُ الأَعْوَجِيَّةُ, (L,) and ↓ بَنَاتُ أَعْوَجَ, (S, O,) and ↓ بَنَاتُ عُوجٍ; and a poet says, وَقَاحُ الحَافِرِ ↓ أَحْوَى مِنَ العُوجِ [Brown, or a blackish bay, of the progeny of Aawaj, hard in the hoof]; meaning ↓ مِنْ وَلَدِ أَعْوَجَ; using that form of pl. because أَعْوَجُ is originally an epithet. (TA.) مَعَاجٌ A place to which one turns; or in which one remains, stays, dwells, or abides. (Har p. 325.) A2: Also an inf. n. of عَاجَ signifying “ he remained ” &c.: (K:) and of the verb in the phrase عُجْتُ البَعِيرَ. (S, O.) مُعْوَجٌّ: see أَعْوَجُ, first and second sentences.

مُعَوَّجٌ: see أَعْوَجُ, second sentence, in two places.

A2: Also A thing set, or inlaid, with عَاج [which means ivory, and tortoise-shell]: (As, Msb:) applied in this sense to a vessel. (TA.)

عضد

1 عَضَدَهُ, aor. ـُ (S, O, Msb, K,) inf. n. عَضْدٌ, (Msb,) He hit, or hurt, his عَضُد [or upper arm, between the elbow and the shoulder-blade]; (S, O, Msb, K;) i. e., a man's. (Msb.) b2: And, aor. as above, (S, A, &c.,) and so the inf. n., (Msb,) (tropical:) He aided, or assisted, him; (S, A, O, Msb, K;) he was, or became, an عَضُد i. e. aider, or assistant, to him: (Msb:) thus used, it is doubly tropical; for عَضُدٌ primarily [and properly] relates to the arm, then it was metaphorically applied to signify an aider, or assistant, then they formed the verb in this meaning, and it obtained so extensively as to become a حَقِيقَة عُرْفِيَّة [i. e. a word so much used in this tropical sense as to be, in the said sense, conventionally regarded as proper]; therefore it is not mentioned by Z [in the A] as tropical; (TA;) and ↓ عاضدهُ, (K, * TA,) inf. n. مُعَاضَدَةٌ, (S, A, O, TA,) likewise signifies he aided him against another. (S, * K, * TA.) b3: Also, عَضَدَهُ, He (a camel) took him (another camel) by his عَضُد [i. e. arm], and threw him down. (L.) b4: عَضَدَهُ فِى العَضُدِ [He bound it, or attached it, upon the عضد (or upper arm)]; namely, a thong, or the like; (O, K, TA;) such, for instance, as an amulet. (TA.) b5: عَضَدَ الدَّابَّةَ, aor. ـِ [thus I find it in this instance,] inf. n. عُضُودٌ [in the TA عضد,] He walked by the side [as though by the عَضُد (or arm)] of the beast, (L, Msb,) on the right or left, (Msb,) or sometimes on its right and sometimes on its left, not quitting it. (L.) b6: عَضَدَ الرَّكَائِبَ, (L, K,) aor. ـُ inf. n. عَضْدٌ, (L,) He came to the camels, or other beasts, used for riding, from the tracts, or parts, surrounding them, and gathered them together. (L, K. *) b7: See also 4. b8: عَضَدَ الشَّجَرَ, aor. ـِ (S, Mgh, O, &c.,) inf. n. عَضْدٌ, (Mgh, Msb,) (tropical:) He cut, or lopped, the trees (S, Mgh, O, Msb, K *) with a مِعْضَد; (S;) as also ↓ استعضدهُ. (Hr, O, K. *) b9: And عَضَدَ الشَّجَرَةَ (tropical:) He scattered the leaves from the tree for his camels. (Th, TA.) b10: عَضَدَهُ القَتَبُ, (O, K,) inf. n. عَضْدٌ, (TA,) The saddle galled and wounded him; namely, a camel. (O, K.) A2: عُضِدَ, (L, K,) a verb like عُنِىَ, (K,) He had a complaint of his عَضُد [or upper arm]. (L, K.) And in like manner are formed verbs relating to all other members, or parts of the body. (L.) A3: عَضِدَ He (a camel) had the disease termed عَضَدٌ [q. v.]. (S, O, K.) 2 عَضَّدَ see 4, in two places.3 عَاْضَدَ see 1, second sentence.4 اعضد المَطَرُ, and ↓ عضّد, The moisture of the rain reached [or penetrated] to the [measure of the] عَضُد [or upper arm]. (L.) b2: رَمَى فَأَعْضَدَ; as also ↓ عضّد, inf. n. تَعْضِيدٌ; [and app. ↓ عَضَدَ likewise, said of an arrow; (see its part. n. عَاضِدٌ;)] (tropical:) He shot, or cast, and it [i. e. the arrow or other missile] went to the right and left (O, K) [or fell on the right, or left, of the butt: see عَاضِدٌ].5 تَعَضَّدَ see 8.6 تعاضدوا (tropical:) They aided, or assisted, one another. (O, Msb, K.) 8 اعتضدهُ He put it, or placed it, (i. e. a thing, S,) upon (فِى) his عَضُد [or upper arm]: (S, O, K:) [or] he placed it under his arm; as also ↓ تعضّدهُ; syn. اِحْتَضَنَهُ. (A.) A2: اعتضد (tropical:) He became strong; or he strengthened himself. (TA.) b2: اعتضد بِهِ (assumed tropical:) He asked, begged, or desired, aid, or assistance, of him. (S, A, O, K.) 10 استعضده: see 1, last quarter. b2: Also He gathered it; namely, fruit; (O, K;) he cut it off and gathered it from a tree, to eat it. (Hr, O. *) عَضْدٌ: see عَضُدٌ, first sentence: b2: and عَضَادٌ.

عُضْدٌ: see عَضُدٌ, first sentence.

عِضْدٌ: see عَضُدٌ, first sentence.

عَضَدٌ A certain disease in the أَعْضَاد [or arms (pl. of عَضُدٌ)] of camels, (S, O, K,) on account of which they are slit [in those parts]. (S, O.) A2: And (tropical:) What is cut, or lopped, of trees; (S, O, K;) as also ↓ عَضِيدٌ (TA) and ↓ مَعْضُودٌ: (S, O:) or العَضَدُ signifies what is cut, or lopped, from trees; or the leaves that are made to fall by beating trees, and used as food for camels: as also ↓ عَضِيدٌ: (TA:) or the leaves scattered off from a tree for camels. (Th, TA.) A3: See also عَضُدٌ, first sentence: b2: and again, near the middle, in two places.

عَضُدٌ, (S, O, Msb, K,) which is the most common form of the word, (TA,) and ↓ عَضِدٌ, (S, O, Msb, K,) of the dial. of Asad, (O, Msb,) and ↓ عُضُدٌ, (Az, O, Msb, K,) of the dial. of Tihámeh, (Az, TA,) or of El-Hijáz, (Msb,) and ↓ عَضَدٌ, (Th, TA,) and ↓ عَضْدٌ, (S, O, Msb, K,) of the dials. of Temeem and Bekr, (O, Msb,) and ↓ عُضْدٌ, (S, O, Msb, K,) and ↓ عِضْدٌ, (K,) the last three of which are said to be contractions of the first or second, or variants thereof formed to assimilate them to other words preceding them; (TA;) all masc. and fem.; (L;) or fem. only; (Lh, TA;) or masc. in the dial. of Tihámeh; (Az, L;) or fem. in the dial. of Tihámeh, and masc. in the dial. of Temeem; (Az, Msb;) i. q. سَاعِدٌ, (S, L,) i. e. [The upper arm, or upper half of the arm,] from the elbow to the shoulder-blade, (S,) or the part between the elbow and the shoulderblade, (L, O, Msb, K,) of a human being: (L:) [and in a beast, the arm; (see أَبَضَهُ &c.;) in this case like ذِرَاعٌ:] pl. أَعْضُدٌ and أَعْضَادٌ, (Msb,) or only the latter, (L,) which is used in a poem of Sá'ideh Ibn-Ju-eiyeh as meaning the legs of bees. (TA.) مَلَأَ مِنْ شَحْمٍ عَضُدِى, in the story of Umm-Zara, means (assumed tropical:) He filled with fat, not peculiarly my عَضُد, but my whole body; for when the عَضُد becomes fat, the whole body becomes so. (O, L.) b2: [Hence,] عَضُدٌ [in the CK العَضْدُ is erroneously put for العَضُدُ] signifies also (tropical:) An aider, or assistant; (L, K, TA;) and so [app. any of its variants mentioned above, and] ↓ عَاضِدٌ (TA) and ↓ عِضَادَةٌ. (L, TA.) And it is also used for [its pl.] أَعْضَادٌ; as in the Kur xviii. 49, in which the sing. form is said to be employed for the sake of agreement with the other verses [preceding and following], that they may all end with singulars: (TA:) but one also says, هُمْ عَضُدِى and أَعْضَادِى (tropical:) [They are my aiders, or assistants]. (O, K, TA.) And one says, فُلَانٌ عَضُدِى, meaning (assumed tropical:) Such a one is my support, or stay. (Msb.) And فَتَّ فِى عَضُدِهِ (assumed tropical:) He broke some of the intentions, purposes, or designs, of his aiders, or assistants, (or of the people of his house, TA,) and separated, or dispersed, them from him: (O, K:) or he sought to injure him by diminishing, or impairing, [in number or power,] the people of his house; (T and O in art. فت;) and in like manner, فَتَّ فِى أَعْضَادِهِ. (TA in the present art.) And فَتَّ فِى عَضُدِى وَهَدَّ رُكْنِى (assumed tropical:) He broke my strength, and dispersed, or separated, my aiders, or assistants: (TA in art. فت:) [for] عَضُدٌ signifies also (tropical:) Strength, because the part so called, of a man, is a mean of strength to him. (L.) سَنَشُدُّ عَضُدَكَ بِأَخِيكَ, in the Kur [xxviii. 35], means, accord. to Zj, (tropical:) We will aid thee, or assist thee, by thy brother. (L.) b3: Also (assumed tropical:) The side of the armpit; and so ↓ عَضَدٌ. (L.) And (assumed tropical:) A side of a road; (O, L; [in this sense written in the TA عَضْدٌ;]) as also ↓ عِضَادَةٌ. (L.) (assumed tropical:) The side, or quarter, from which the wind blows. (L.) (assumed tropical:) A side; or a lateral, or an outward, or adjacent, part, or portion; a quarter region, or tract; (O, L, K;) of a house, and of anything: pl. أَعْضَادٌ. (L.) [Hence,] عَضُدُ الرَّكَائِبِ (assumed tropical:) The tract, or part, surrounding the camels, or other beasts, used for riding. (L.) One says, اِمْلِكْ أَعْضَادَ الإِبِلِ (tropical:) [lit. Have thou possession of the tracts adjacent to the camels], meaning direct thou aright the course of the camels, so that they may not wander away to the right and left. (A.) b4: Also, and ↓ عَضَدٌ, (L,) and أَعْضَادٌ, (S, L, K,) which last is a pl. of the two preceding words, as is also عُضُودٌ, (L,) (tropical:) A raised enclosing border, or such borders, of built work, (S, O, L, K,) &c., (S, L,) of a watering-trough or tank, and of a road, &c., (K,) or of anything, (S, O,) such as the أَعْضَاد of a watering-trough or tank, which are stones, (S,) or broad and thin stones, (L,) set up around the brink; (S, L;) also called عَضُدٌ; extending from the place whence the water flows into it, to its hinder part: (L:) or عَضُدٌ signifies the two sides of a watering-trough or tank: (IAar, L:) or its side: (O, TA:) and its أَعْضَاد are its sides: and the أَعْضَاد of a portion of sown land that is separated from the parts adjacent to it by ridges of earth, for irrigation, are its raised borders that confine the water; (A;) أَعْضَادُ المَزَارِعِ signifying the [raised] boundaries between the portions of sown land. (En-Nadr, L.) b5: عَضُدٌ (O, K, in the CK عَضْد,) is also syn. with ↓ عَضِيدٌ, (K,) or ↓ عَضِيدَةٌ, (O,) as signifying (assumed tropical:) A row of palm-trees: (O, K:) the first of these words is mentioned by Hr as occurring in a trad., and is thus expl.: but others say that it is ↓ عَضِيدٌ, (TA,) which, accord. to As, signifies a palm-tree having such a [low] trunk that one can reach from it [the fruit or branches]; (S, TA;) and the pl. is عِضْدَانٌ: (S, K:) he adds that when it exceeds the reach of the hand it is called جَبَّارَةٌ. (S, TA.) b6: عَضُدَا النَّعْلِ and ↓ عِضَادَتَاهَا [and عَضُدَا شِرَاكِ النَّعْلِ signifies (assumed tropical:) The two branches of the شِرَاك of the sandal, described voce أُذُنٌ, q. v.;] the two appertenances, of the sandal, that lie upon the foot. (L.) b7: عَضُدَا الرَّحْلِ (assumed tropical:) The two pieces of wood that are attached to the fore part of the camel's saddle, (L,) or to the lower portions of its fore part (the وَاسِط): (Lth, O, L:) or, accord. to Az, the upper portions of the ظَلِفَتَانِ [a mistake for the حِنْوَانِ] of the camel's saddle, next [the pieces of wood called] the عَرَاقِى; below them being the ظَلِفَتَانِ, which are the lower parts of the حِنْوَانِ of the وَاسِط and of the مُؤَخَّرَة. (O, L. [See ظَلِفَةٌ. In a similar manner, also, the term عَضُدَانِ is used in relation to a horse's saddle: see قَرَبُوسٌ.]) b8: See also عَضَادٌ.

عَضِدٌ Having a complaint of his عَضُد [or upper arm]. (O, K.) b2: A camel having the disease termed عَضَدٌ. (TA.) b3: One that has drawn near, or approached, to the عَضُدَانِ [i. e. the two sides] (O, TA) of the watering-trough, or tank. (O, K.) b4: A male [wild] ass that has drawn together the she-asses (الأُتُنَ) from their several quarters (مِنْ جَوَانِبِهَا); as also ↓ عَاضِدٌ: (O, K:) the former occurs in a verse of El-Akhtal, describing a sportsman shooting at [wild] asses. (O.) b5: يَدٌ عَضِدَةٌ An arm of which the عَضُد [or portion between the elbow and the shoulder-blade] is short. (ISk, S, O, K.) And عَضُدٌ عَضِدَةٌ A short upper arm. (TA.) A2: See also عَضُدٌ, first sentence. b2: And see عَضَادٌ.

عُضُدٌ: see عَضُدٌ, first sentence.

عَضَادٌ and عَضَادٍ A woman thick and ugly in the عَضُد [or upper arm]: (Fr, O, * K:) or, as some say, short. (TA.) And the former, applied to a man and to a woman, signifies Short: (O, K:) or this epithet is applied to a woman, and ↓ عَضُدٌ and ↓ عَضِدٌ and ↓ عَضْدٌ are applied in this sense to a man. (L.) And عَضَادٍ, [in the CK and my MS. copy of the K عَضَادٌ, but it is] like رَبَاعٍ, applied to a boy, or young man, Short, compact, of moderate dimensions, (O, K, TA,) firm in make. (TA.) b2: نَاقَةٌ عَضَادٌ A she-camel that does not come to the watering-trough, or tank, to drink, until it is left to her unoccupied; that cuts herself off from the other camels: (O, L:) such is also termed قَذُورٌ. (L.) عِضَادٌ: see مِعْضَدٌ, in three places. b2: Also A mark made with a hot iron upon the عَضُد [or arm] of a camel, (Ibn-Habeeb, S, O, TA,) crosswise. (Ibn-Habeeb, TA.) عَضِيدٌ: see عَضَدٌ, in two places: A2: and see عَضُدٌ, latter half, likewise in two places.

عِضَادَةٌ: see عَضُدٌ, in three places. b2: عِضَادَتَانِ also signifies (tropical:) The two sides, (L,) or wooden sideposts, of a door, (S, O, L,) which are on the right and left of a person entering it. (L.) One says, وَقَفَا كَأَنَّهُمَا عِضَادَتَانِ (tropical:) They two stood still as though they were two side-posts of a door. (A.) And فُلَانٌ عِضَادَةُ فُلَانٍ (tropical:) Such a one is the close attendant of such a one; not quitting him. (A.) [See also عَنْجَةُ الهَوْدَجِ, in art. عنج.] b3: Also The two sides of a buckle and the like: each of them is called عِضَادَةٌ. (L.) b4: And The two sides [or branches] of a bit. (Az, TA voce قَيْقَبٌ.) b5: And Two pieces of wood in the yoke that is upon the neck of a bull that draws a cart or the like: the piece that is in the middle is called الوَاسِطُ. (O, L.) عَضِيدَةٌ: see عَضُدٌ, latter half.

عُضَادِىٌّ (S, O, Msb, K) and عِضَادِىٌّ (O, Msb, K) and عَضَادِىٌّ (O, K) A man large in the عَضُد [or upper arm]. (S, O, Msb, K.) عَاضِدٌ: see عَضُدٌ, former half: b2: and see also عَضِدٌ. b3: Also A he-camel that takes the عَضُد [or arm] of a she-camel, and makes her lie down that he may cover her. (S, O, K.) b4: And One who walks by the side of a beast, (O, K,) on the right or left thereof. (O.) b5: And (assumed tropical:) An arrow that falls on the right or left of the butt: pl. عَوَاضِدُ. (Msb.) b6: عَاضِدَانِ (assumed tropical:) Two rows of palmtrees upon [the two sides of] a river, or rivulet: and [the pl.] عَوَاضِدُ palm-trees growing upon the sides of a river. (L.) A2: And A cutter; or lopper, of trees. (TA.) أَعْضَدُ A man (S) slender in the عَضُد [or upper arm]. (S, O, K.) And Having one عَضُد shorter than the other; (O;) short in one of his عَضُدَانِ. (K.) مِعْضَدٌ An amulet that is bound upon the عَضُد [or upper arm]; as also ↓ عِضَادٌ: (TA:) and ↓ مِعْضَادٌ signifies a thong, or the like, (O, K,) such as an amulet, (TA,) which thou bindest, or attachest, (عَضَدْتَةُ,) upon the عَضُد; (O, K;) called in Pers\. بَازُدْبَنْد. (TA.) Also, (O, K,) مِعْضَدٌ (S, O, Msb, K) and ↓ مِعْضَادٌ and ↓ عِضَادٌ (O, K) An armlet, or bracelet for the arm; syn. دُمْلُجٌ; (Lh, S, O, Msb, K;) which is thus called because it is [worn] upon the عَضُد, like a مِعْضَدَة: (Lh, TA:) pl. of the first مَعَاضِدُ. (A.) b2: and An instrument with which trees are cut, or lopped; (O, K;) as also ↓ مِعْضَادٌ: (TA:) anything with which this is done: described by an Arab of the desert as a heavy iron instrument in the form of a reaping-hook, with which trees are cut, or lopped: (AHn, TA:) ↓ مِعْضَادٌ also, (TA,) or ↓ عِضَادٌ, (O, K,) signifies an iron instrument like a reaping-hook, (O, K, TA,) without teeth, having its handle bound to a staff or cane, (TA,) with which the pastor draws down the branches of trees to his camels, (O, K, TA,) or his sheep or goats: (TA:) and مِعْضَدٌ, a sword which is commonly, or usually, employed for cutting, or lopping, trees; (S, Mgh, O, Msb, K;) and so ↓ مِعْضَادٌ; (S, O, K;) which also signifies a sword wherewith a butcher cuts bones. (O, K.) مِعْضَدَةٌ A purse for money; (O, K;) the thing that the traveller binds upon his عَضُد [or upper arm], and wherein he puts the money for his expenses. (Lh, TA.) مُعَضَّدٌ (tropical:) A garment having some figured, or embroidered, work on the place of the عَضُد [or upper arm] (S, O, K) of its wearer: (S, O:) or marked with stripes in the form of the عَضُد: (TA:) or of which its figured work is in its sides: (Lh, TA:) or i. q. مُضَلَّعٌ [q. v.]. (A, TA.) b2: إِبِلٌ مُعَضَّدَةٌ Camels branded upon the عَضُد [or arm] with the mark called عِضَاد. (S, O, L.) b3: In a description of the Prophet, as related by Yahyà Ibn-Ma'een, the epithet مُعَضَّدٌ is applied to him, meaning Firmly made: but accord. to the relation commonly retained in the memory, it is مُقَصَّد [q. v.]. (TA.) بُسْرٌ مُعَضِّدٌ (assumed tropical:) Dates beginning to ripen on one side. (S, O, K.) مِعْضَادٌ: see مِعْضَدٌ, in five places.

مَعْضُودٌ: see عَضَدٌ.

يَعْضِيدٌ [a word of a very rare measure (see يَعْقِيدٌ)] A certain herb, or leguminous plant; (S, O, K;) also called طَرَخْشَقُوقٌ, (S, O, TA, [and hence supposed by Golius to be the taraxicon, with which the description has little agreement,] in the T تَرَخْجَقُوق, TA,) this being an Arabicized word from [the Pers\.] تَلْخ كُوك: accord. to Aboo-Ziyád, it is a herb, or leguminous plant, of those termed أَحْرَار, bitter, and having a yellow blossom, desired by the camels and the sheep or goats, and liked also by the horses, which thrive upon it; and it has a viscous milk: (O:) it is a herb, or leguminous plant, of which the blossom is more intensely yellow than the وَرْس [q. v.]: or, as some say, it is of the class of trees (مِنَ الشَّجَرِ [but this term شجر is often applied to small plants]): and some say that it is of the herbs, or leguminous plants, of [the season called] the رَبِيع, having in it a bitterness: thus in the M. (TA.)

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.]

عود

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

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

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

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

عَادٌ: see عَادَةٌ.

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

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

A2: See also عَائِدٌ.

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

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

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

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

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

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

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

مَعَادَةٌ: see مَعَادٌ, last two sentences.

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