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.]

علب

1 عَلَبَهُ, aor. ـُ (S, O, TA,) inf. n. عَلْبٌ (K, * TA) and عُلُوبٌ, (TA,) He made a mark, or an impression, upon it, (S, O, K, * TA,) accord. to Az, like the mark termed عِلَاب [q. v.]; (TA;) and he marked him, or it, with a hot iron; or scratched him, or it, so as to cause bleeding or not so: (S, O, TA;) and تَعْلِيبٌ [inf. n. of ↓ علّب] likewise signifies the doing thus [i. e. the making a mark &c.]: (S, TA: *) and, as also عَلْبٌ [inf. n. of عَلَبَ], the cutting [a thing], syn. جَزٌّ; (so in the CK and in my MS. copy of the K;) or inciding [it], or notching [it]; syn. حَزٌّ. (K accord. to the TA.) لَا تَعْلُبْ صُورَتَكَ i. e. Make not thou a mark upon thy صورة [here meaning face, as in some other instances,] occurs in a trad., as said to a man upon whose nose was seen a mark [of dust, or an impression,] made by pressing hard upon it in prostration. (O, TA.) A2: عَلَبَ السَّيْفَ, aor. ـُ (S, O, K) and عَلِبَ, (K,) inf. n. عَلْبٌ; (S, O, K;) and ↓ علّبهُ, (O,) inf. n. تَعْلِيبٌ; (O, K;) He bound round the hilt of the sword with the عِلْبَآء

[q. v.] of a camel: (S, O, K:) and in like manner one says of things similar to a sword, (K, TA,) as a knife, and a spear. (TA.) b2: [and عُلِبَ seems to signify sometimes It was tied with, or by, a sinew, or tendon: see a usage of its part. n. voce مَتْنٌ.]

A3: عَلِبَ, [aor. ـَ (TA,) inf. n. عَلَبٌ, (K, TA,) It (a sword) became broken in its edge. (K, * TA.) A4: And عَلِبَ, [aor. ـَ (S, O, TA,) inf. n. عَلَبٌ, (TA,) said of a camel, He was, or became, affected by a disease in the two sides of his neck; (S, O;) by what is termed ↓ عَلَبٌ, (TA,) which is a disease attacking in the عِلْبَاآنِ, (K, TA,) dual of عِلْبَآء [q. v.], in consequence of which the neck swells, and becomes bent. (TA.) A5: And عَلِبَ, aor. ـَ inf. n. عَلَبٌ; and عَلَبَ, aor. ـُ inf. n. عَلْبٌ; It was, or became, hard, or firm; (O, K;) and hard, tough, or coarse: (K:) each, said of flesh, or flesh-meat, and of a plant, has the former meaning: (O:) or the latter verb, said of flesh, or flesh-meat, has that meaning; and the former verb, said of a plant, has the latter meaning: (S:) or the former verb, said of flesh, or flesh-meat, means it was, or became, hard, or firm, and thick, or coarse; and the latter verb also, it was, or became, thick, or coarse, and hard, not soft, or tender. (Suh, TA.) And عَلِبَتْ يَدُهُ His hand was, or became, thick, coarse, or rough. (TA.) [See also 10.]

b2: And عَلِبَ, aor. ـَ inf. n. عَلَبٌ; and عَلَبَ, aor. ـُ and ↓ استعلب; said of flesh-meat, It became altered in odour [for the worse], after having been hard, or firm. (K.) 2 عَلَّبَ see 1, former half, in two places.10 استعلب, said of flesh, or flesh-meat, It was, or became, thick, or coarse; not soft, or tender: (O:) or it was, or became, hard, or firm, and thick, or coarse; and likewise said of skin. (L.) [And عَلِبَ and عَلَبَ are similarly explained.] b2: See also, 1, last sentence.

A2: استعلب البَقْلَ He found the herbs, or leguminous plants, to be hard, tough, or coarse. (TA.) And (TA) استعلبت البَقْلَ, said of cattle, They loathed the herbs, or leguminous plants, and found them, or deemed them, thick, or coarse, (O, K, TA,) being withered. (O, TA.) Q. Q. 1 عَلْبَى, said of a man, His عَلَبِىّ [or rather عِلْبَاآنِ, the former being pl., and the latter dual, of عِلْبَآء, q. v.,] became apparent, by reason of old age: (O, K:) or accord. to the T, his عِلْبَآء

became depressed. (TA.) A2: عَلْبَاهُ He cut his عِلْبَآء

[q. v.], (O, K, TA,) i. e., his slave's علباء: (K, TA:) or he perforated his (i. e. his slave's) علباء, (K, TA,) and put into it a string, or thread. (TA.) Q. Q. 3 اِعْلَنْبَى, inf. n. اِعْلِنْبَآءٌ, He (a man) raised himself; or drew, or stretched, himself up; like as is done on the occasion of altercation, (S, O, K,) and of reviling. (S, O.) b2: And hence, (K,) it is said also of a cock, and of a dog, (S, O,) and other than these,. (S, O, TA,) as a cat, meaning He prepared himself for evil, or mischief, (K, TA,) and fighting: (TA:) [or ruffled his feathers,] or bristled up his hair: it is from the عِلْبَآء of the neck, and quasi-coordinate to اِفْعَنْلَلَ, with ى [for the final ل]: (S, O, TA:) and sometimes it is with ء [in the place of the ى]. (TA.) b3: And one says also, اِعْلَنْبَأَ بِالحِمْلِ He rose, or raised himself, with the burden. (TA.) عَلْبٌ A mark, an impression, or a scar, (S, O, K, TA,) of beating, and of burning with a hot iron, &c.; (TA;) or such as is mangled and bleeding: (K in art. حبط:) [an inf. n. used as a subst. properly so termed:] pl. عُلُوبٌ. (S, O.) Tufeyl El-Ghanawee has used لَعْب for عَلْب in this sense. (IAar, TA.) b2: And A rugged place; (S, O, K, TA;) as also ↓ عِلْبٌ: (K, TA:) and ↓ the latter, (O,) or each, (K, TA,) a place, (K,) or a rugged (O, TA) and hard (TA) place of the earth, (O, TA,) which, if rained upon for a long time, will not give growth (O, K, TA) to any green thing: (O, TA:) and ↓ the latter signifies also any rough and hard place of the earth. (O.) b3: And A hard thing; as also ↓ عَلِبٌ; (K;) each applied in this sense to flesh, or flesh-meat; the former being an inf. n. used as an epithet. (O.) عُلْبٌ: see عَلِبٌ: b2: and عُلْبَةٌ, last sentence.

عِلْبٌ: see عَلْبٌ, in three places. b2: Also A place where the سِدْر [rhamnus nabeca, or rhamnus spina Christi, a species of lote-tree,] grows: pl. عُلُوبٌ. (Az, O, K.) [Accord. to Forskål, (Flora Aegypt. Arab., p. cvi.,) علب (thus written by him, and also “ œlb,” app. for عِلْب,) is an appel-lation applied by some in El-Yemen to the tree which he calls Rhamnus nabeca rectus.] b3: and A man such that one should not covet, or hope to get, what he has, (O, K,) whether of words or of other than words. (O.) b4: And one says, إِنَّهُ لَعِلْبُ شَرٍّ Verily he is strong to do evil, or mischief. (TA.) عَلَبٌ A certain disease of camels, expl. above: see 1, latter half.

عَلِبٌ: see عَلْبٌ, last sentence. b2: Also, applied to a he-goat, and to a [lizard of the species-called]

ضَبّ, Advanced in age, and hard, tough, or coarse: (S, O:) and applied to a mountain-goat, (O, K, TA,) in this sense; (TA;) or as meaning advanced in age; (O;) or large, or bulky, (K, TA,) advanced in age; because of his strength; (TA;) and [in the same sense applied to] a ضَبّ, as also ↓ عُلْبٌ: (K:) and applied to a man, as meaning thick, coarse, rough, or rude. (TA.) And A hard, tough, or coarse, plant. (TA.) A2: And A camel having the disease termed عَلَبٌ [q. v.]; as also ↓ أَعْلَبُ. (TA.) عُلْبَةٌ A milking-vessel of skin, (S, O, TA,) or of wood, like a large قَدَح [or bowl]: (TA:) or a large قَدَح of camel's skin, or of wood, into which one milks: (K:) or a bowl into which the she-camel is milked: or a قَدَح of wood, or of skin and wood: or a vessel of skin, in the form of a bowl, with a wooden hoop: Az says, it is a piece of skin taken from the side of a camel's hide while it is fresh; it is made round, and filled with soft sand; then its edges are drawn together, and perforated with a wooden skewer, and it is bound so as to be closed, [thus] contracted, by a cord [passed through the holes made with the skewer], and left until it becomes dry and tough; then its upper part is cut off, and it stands by reason of its dryness, resembling a round bowl, as though it were carved out, or fashioned by the turner; the pastor and the rider suspend it, and milk into it, and drink out of it; and it is convenient to the man of the desert by its lightness, and its not breaking when the camel shakes it about or when it falls to the ground: (TA:) IAar says that this word and جَنْبَةٌ and دَسْمَآءُ and سَمْرَآءُ all signify the same: (O:) the pl. is عُلَبٌ (S, O, Msb, K) and عِلَابٌ. (S, Msb, K.) A2: Also A tall palm-tree: (O, K:) [see ↓ عُلْبٌ (voce سَاجِدٌ), a coll. gen. n. used as a pl.; or a pl., and, if so, app. a contraction of عُلَبٌ, by poetic license: Sgh, however, adds,] but some say that it is ↓ عَلَبَةٌ [i. e.] بِالتَّحْرِيك. (O.) عِلْبَةٌ A thick knot of wood, (IAar, O, K, TA,) otherwise expl. as a great branch of a tree, (TA,) whereof is made the مِقْطَرَة, (IAar, O, K, TA,) which is a wooden thing having in it holes adapted to the size of the legs of the persons confined [by it, i. e. a kind of stocks]: (TA:) pl. عِلَبٌ. (IAar, O, TA.) A poet says, فِى رِجْلِهِ عِلْبَةٌ خَشْنَآءُ مِنْ قَرَظٍ

[Upon his leg was a rough kind of stocks of the wood of the tree called karadh]. (O, TA.) عَلَبَةٌ: see عُلْبَةٌ, last sentence.

عِلْبَآءٌ [perfectly decl., because the ء is a letter of quasi-coordination, i. e., added to render the word quasi-coordinate to the class of قِرْطَاسٌ and the like,] The عَصَب of the neck; [app. meaning the upper, cervical, tendinous portion of the trapezius muscle;] (S, O, K; [in all of which, mention is made of the علبآء of the camel, to which it seems to be most commonly applied, and also to that of a man;]) it is one of a pair, and between one علبآء and the other is the place of growth of the mane; (S, O;) Az explains it as specially applied to the thick عَصَب; and IAth, as the عَصَب in the neck, extending to the كَاهِل [or part between the two shoulder-blades]: ISd says that it is syn. with عَقَبٌ [q. v.]: (TA:) [it is also said that] it signifies the عَصَبَة [i. e. tendon, or sinew,] that extends in the neck: (Msb:) or the yellow عَصَبَة in the side (صَفْحَة) of the neck; one of a pair: (A:) and the عِلْبَاوَانِ in a man are [said to be] the two yellow tendons or sinews (العَصَبَتَانِ الصَّفْرَاوَانِ) in the مَتْن [or part next the spine, on either side,] of the neck: (Zj in his “ Khalk el-Insán: ”) [but of all the meanings thus assigned to it, the first seems to be the most proper, or at least the most usual: see Q. Q. 1:] the Arabs used to bind therewith, in the fresh, or moist, state, the أَجْفَان [or sheaths] of their swords, and also their spears when cracked, and it dried upon them, and became strong: (IAth, TA:) the word is masc., (Lh, TA,) or [it is masc. and fem., but] the making it fem. is preferred [though this is contr. to analogy]: (Msb:) the dual is عِلْبَاوَانِ (S, A, O, Msb) and عِلْبَا آنِ; (S, O, Msb, K;) [the former app. the more common, but the latter the more proper;] for the ء [in the sing.] is a letter of quasi-coordination [and therefore properly with tenween]; but if you will, you may liken it to the fem. ء that is in حَمْرَآءُ [of which the dual is more properly حَمْرَاوَانِ], or to the radical ء [or rather the ء that is substituted for the last radical letter] in كِسَآءٌ [of which the dual is more pro-perly كِسَا آنِ]: (S, O:) and the pl. is عَلَابِىُّ. (S, O, K.) You say of a man when he has become advanced in age, تَشَنَّجَ عِلْبَآءُ الرَّجُلِ [The علبآء of the man has become contracted]. (S, O.) b2: The pl. عَلَابِىُّ is expl. in the K as signifying also Lead: and in the S as signifying lead, or a kind thereof: (TA:) El-Kutabee says, “I have been told that العَلَابِىُّ signifies lead; but I am not sure of it: ” and Az says, “I know not any one who has said it, and it is not true; ” (O, TA;) and this is the case: (O:) MF observes that its explanation as signifying lead requires it to be a sing. of a pl. form, or a pl. that has no sing., like أَبَابِيلُ and عَبَادِيدُ: (TA:) in a trad., mention is made of swords of which the ornaments were العلابىّ and الآنُك; (O, TA;) and the coupling of these two words together has led to the supposition that the former means lead; but there is no evading the fact that it is the pl. of علبَآء meaning the عَصَب of the camel. (TA.) عُلْبُوبَةُ القَوْمِ The best persons of the people, or party. (Sh, O, K.) عِلَابٌ A mark made with a hot iron along the length of the neck [of a camel], (S, O, K,) upon, or over, the عِلْبَآء. (TA.) عَلَابِىُّ pl. of عِلْبَآءٌ [q. v.].

أَعْلَبُ: see عَلِبٌ, last sentence.

مُعْلِبَةٌ: see the next paragraph.

مُعَلَّبٌ A sword having its hilt bound (A, O) with the عِلْبَآء of a camel; (O;) as also ↓ مَعْلُوبٌ. (A.) b2: And مُعَلَّبَةٌ A she-camel (S, K) marked with the mark called عِلَاب; (S, O, K;) as also ↓ مُعْلِبَةٌ. (K.) مُعَلِّبٌ One who makes the kind of vessel called عُلْبَةٌ. (S, O.) مُعَلْبَاةٌ One who has a perforation made in her عِلْبَاوَانِ [dual of عِلْبَآءٌ] with the instrument called مِدْرًى [q. v.]. (O.) مَعْلُوبٌ A conspicuous road (S, O, K, TA) that is marked in its two sides; or marked with the traces of travellers. (TA.) b2: And A sword broken in its edge. (O.) b3: See also مُعَلَّبٌ.

عيث

1 عَاثَ, aor. ـِ inf. n. عَيْثٌ (S, O, K) and عُيُوثٌ and عَيَثَانٌ, (TA,) He acted corruptly; or made, or did, mischief; syn. أَفْسَدَ: (S, O, K:) or, accord. to Az, he hastened, or was hasty or quick, in so acting: (TA:) accord. to Er-Rághib, عَيْثٌ and عُثِىٌّ, or عِثِىٌّ, and عُثُوٌّ are nearly alike; but عَيْثٌ is mostly used in relation to that which is perceived by sense; and عثىّ and عثوّ, in relation to that which is perceived by the [mind or] judgment: some say that عثوّ is the “ acting corruptly in the utmost degree: ” and some, that it is the “ acting wrongfully, injuriously, or unjustly; ” and sometimes does not involve the acting corruptly: (MF, TA:) Lh says that عَثِىَ is of the dial. of El-Hijáz, and is the [more] approved form; and عاث is of the dial. of the BenooTemeem, who say, لَا تَعِيثُوا فِى الأَرْضِ [Act not ye corruptly, or do not ye mischief, in the earth]. (TA.) Hence one says, عاث الذِّئْبُ فِى الغَنَمِ The wolf made, or did, mischief among the sheep or goats; syn. أَفْسَدَ. (S, A, O.) And عِيثِى جَعَارِ [Do mischief, O she-hyena]: a prov. used in declaring a thing to be vain, or false. (K in art. جعر.) And عاث فِى مَالِهِ He dissipated his property; or squandered, and wasted, or ruined, it: and he expended it quickly. (TA.) b2: عاث, aor. and inf. ns. as above, also signifies He took without gentleness. (L.) b3: And عاث, inf. n. عَيْثٌ, He ventured upon an affair not caring what he fell upon. (AA.) 2 عيّث, (S, O, K,) inf. n. تَعْيِيثٌ, (S, O,) He searched [or groped] for a thing with the hand, without his seeing it: (S, O, K:) or, said of a blind man, he searched [or groped] for a thing: and, said of a man possessing sight, he searched [or groped] for a thing in the dark: written by Kr with غ. (L.) [It is said in the TA, in art. غيث, that ISd thought عيّث, with the unpointed ع, to be a mistranscription; but that it is correct.] b2: And hence, عيّث فِى الكِنَانَةِ He put his hand into the quiver to search for an arrow: (TA:) or he turned about his hand in the quiver to search for the arrow. (A.) b3: عيّث يَفْعَلُ كَذَا He set about, began, or commenced, doing such a thing. (O, K.) b4: عَيَّثَتْ طَيْرُهُ [lit.] His birds [from which he augured] became confused to him; [meaning (assumed tropical:) his affairs, or case, became confused and perplexing to him]; syn. اِخْتَلَطَتْ عَلَيْهِ. (O, K.) [See also غَيَّمَ.] b5: عيّث فِى السَّنَامِ He made a mark, or an impression, upon the camel's hump with a knife. (TA.) 5 تعيّثتِ الإِبِلُ The camels drank less than what would satisfy their thirst. (O, K.) عَيْثَةٌ A plain, or soft, tract of land, (O, K,) not consisting of sand nor of dust nor of clay. (O.) عَيْثَى is like عَجَبًا: (K, TA: [in the O, like عَجَبَى:]) a word expressive of wonder: one says عَيْثَى لَهُ, meaning عَجَبًا لَهُ, for أَعْجَبُ عَجَبًا لَهُ [I wonder greatly, lit. with wondering, at him, or it]: (TK: [but a verse cited in the O indicates that one says عَيْثَى بِهِ:]) in one copy of the K, عَيْثًا. (TA.) رَجُلٌ عَيْثَانُ A man who acts corruptly; or who makes, or does, mischief: [or rather, who does so much, or often:] fem., applied to a woman, عَيْثَى. (Seer, TA.) العَيُوثُ: see what next follows.

العَيَّاثُ The lion; (A, O, K;) as also ↓ العَيُوثُ and ↓ العَائِثُ. (O, K.) العَائِثُ: see what next precedes.

أَعْيَثُ مِنْ جَعَارِ [More mischievous than the she-hyena]: is a prov. (Meyd, and A and TA in art. جعر.)

عرج

1 عَرَجَ, (S, A, O, K,) aor. ـُ (S,) inf. n. عُرُوجٌ (S, O, K) and مَعْرَجٌ, (O, K,) He ascended, or mounted. (S, A, O, K.) So in the saying عَرَجَ فِى الدَّرَجَةِ and فى السُّلَّمِ [He ascended, or mounted, the stair, or the series of steps, and the ladder]. (S, O.) And عَرَجَ فِى الشَّىْءٍ, and عَلَيْهِ, aor. ـُ and عَرِجَ, inf. n. عُرُوجٌ, He ascended, or mounted, upon the thing (TA.) And عُرِجَ بِهِ means He was taken up to a high place; as, for instance, إِلَى عَنَانِ السَّمَآءِ [to the clouds of Heaven]. (Ham p. 87.) b2: And عَرَجَ الشَّىْءُ The thing became high, or elevated. (TA.) A2: عَرَجَ, (S, O, Msb, K,) with fet-h to the ر, (O,) aor. ـُ inf. n. عَرْجٌ; (Msb; [accord. to the O عَرَجٌ;]) or عَرَجَ and عَرِجَ and عَرُجَ; (K;) He limped, or had a slight lameness, (S, O, Msb, K,) and walked like the lame, (S, O,) by reason of some accident that had befallen him (S, O, Msb, K) in his leg or foot, (S, O, K.) not naturally, (S, K,) or not by reason of a chronic ailment: (Msb:) or عَرَجَ, aor. ـُ and عَرِجَ and عَرُجَ; inf. n. عَرَجَانٌ; he walked like the lame, with a limping gait, by reason of some accident. (L.) b2: And عَرِجَ, (S, O, Msb, K,) aor. ـَ (Msb, K,) inf. n. عَرَجٌ (S, * O, * Msb, K, * TA) and عُرْجَةٌ, (TA,) He was lame, walked lamely, or limped, (S, O, Msb, K,) naturally, (S, O, K,) or by reason of a chronic ailment: (Msb:) or he became lame. (TA.) [See also عَرَجٌ below.] b3: عَرَجٌ also signifies The setting of the sun: or its inclining towards the place of setting: (S, O, K:) inf. n. of عَرِجَتْ. (TK.) b4: And عَرِجَ, inf. n. عَرَجٌ, He (a camel) emitted his urine indirectly: said of the male only, when the hind girth is bound upon him [so as to press upon his sheath]: like حقِبَ. (TA.) 2 عرّج, inf. n. تَعْرِيجٌ, He made (a building, or structure, S, O, and a river, or rivulet, TA) to incline. (S, O, K, TA.) A2: عَرَّجْتُ عَنْهُ I turned from it, and left it, or forsook it; as also عنه ↓ انعرجت. (Msb.) b2: And عرّج عَلَيْهِ He bent, or inclined, to, or towards, him, or it. (TA.) You say, مَرَّ بِهِ فَمَا عَرَّجَ عَلَيْهِ [He passed by him, or it,] and did not bend, or incline, to him, or it. (A.) [But this may be otherwise rendered, as is shown by what follows.] b3: عرّج also signifies He remained, stayed, abode, or dwelt; (K, TA;) as also ↓ تعرّج. (T, TA.) You say, عرّج بِالمَكَانِ He remained, stayed, &c., in the place. (TA.) And عرّج عَلَى الشَّىْءِ, (O,) inf. n. as above, (S, A,) He remained, stayed, or abode, intent upon the thing; (S, A, O;) as also عليه ↓ تعرّج. (O.) See also عُرْجَةٌ, in two places: and see 2 in art. عوج. And مَا عَرَّجْتُ عَلَى الشَّىْءِ means I did not pause, or stop, at the thing: (Msb: [and the like is said in the Mgh:]) or I did not care for it, or regard it. (TA in art. وبر.) And عرّج عَلَى المَنْزِلِ, (S, O, K,) and ↓ تعرّج, (S, K,) He confined his camel that he rode at the place of alighting or abode, (S, O, K,) and remained, or stayed: (S, O:) or تَعْرِيجٌ signifies the confining the camel that one rides, remaining, or staying, for one's travelling-companions or for some object of want: and عرُج النَّاقَةَ means he confined the she-camel. (TA.) A3: See also 4.4 اعرجهُ He (God) rendered him lame. (S, O, * K.) A2: And He gave him a herd of camels such as is termed عَرْج. (S, K.) A3: And اعرج He had, or possessed, a herd of camels such as is termed عَرْج: (O, TA:) thus in the L and other lexicons: in the K, إِبِلُ عُرْجٌ is erroneously put for عَرْجٌ مِنَ الإِبِلِ. (TA.) [This signification is erroneously assigned by Freytag to 2: and so is that next preceding it by him and by Golius.]

A4: Also He entered upon the time of the setting of the sun; and so ↓ عرّج, (O, K,) inf. n. تَعْرِيجٌ. (O.) 5 تعرّج It (a building, or structure,) inclined. (S, O.) b2: See also 2, in three places: and see عُرْجَةٌ, in two places.6 تعارج [He pretended to be lame;] he imitated the gait of a lame person. (TA.) 7 انعرج It (a thing, S, Msb) bent or inclined; (S, O, Msb, TA;) and so a road: (TA:) and it was, or became, curved, or crooked. (Mgh.) You say, انعرج بِنَا الطَّرِيقُ [The road bent, or inclined, with us]. (A.) And انعرج عَنِ الطَّرِيقِ He declined from the road: (Mgh:) and انعرج الرَّكْبُ عَنْ طَرِيقِهِمْ [The company of riders declined from their road]. (A.) See also 2, second sentence. R. Q. 3 اِعْرِنْجَجَ فِى أَمْرِهِ He strove, or exerted himself, in his affair. (O, K. *) عَرْجٌ and ↓ عِرْجٌ A herd of camels consisting of about eighty: (S, O, K:) or from seventy to eighty: (TA:) or from eighty to ninety: (K:) or a hundred and fifty and a little above that number: (AO, S, O, K:) or from five hundred to a thousand: (As, S, O, K:) or more than two hundred, and near a thousand: (AHát, TA:) or a thousand: (TA:) or many camels: (Az, TA:) pl. أَعْرَاجٌ [a pl. of pauc.] (S, O, K) and عُرُوجٌ. (K.) عُرْجُ: see أَعْرَجُ, in two places.

عِرْجٌ: see عَرْجٌ.

عَرَجٌ inf. n. of عَرِجَ: (Msb, TA:) [as a simple subst.,] Natural lameness; (S, O, K;) as also ↓ عُرْجَةٌ, which is likewise an inf. n. of عَرِجَ. (TA.) One says, مَا أَشَدَّ عَرَجَهُ [How great is his natural lameness!]: not مَا أَعْرَجَهُ; for from that which signifies a colour, or a quality in the body, one does not derive the form مَا أَفْعَلَهُ. (S, O.) A2: Also A river, or rivulet: and a valley: because of their bending, or inclining. (TA.) عَرِجٌ A camel that emits his urine indirectly: (O, K, TA:) an epithet applied to the male only. (TA. [See 1, last sentence.]) عَرْجَةٌ: see the next paragraph, in two places.

عُرْجَةٌ: see عَرَجٌ. b2: Also, (TA in this art.,) or ↓ عَرَجَةٌ, like جَدَعَةٌ and قَطَعَةٌ, (TA in art. جدع,) The place, or seat, of lameness, in the leg, or foot. (TA.) b3: And you say, مَا لِى عِنْدَكَ عُرْجَةٌ, and ↓ عَرْجَةٌ, and ↓ عِرْجَةٌ, and ↓ عَرِجَةٌ, and ↓ تَعْرِيجٌ, and ↓ تَعَرُّجٌ, There is not for me any remaining, staying, abiding, or dwelling, or, as some say, any confining, or place of confinement, [of my beast,] with thee, or at thy abode. (L, TA.) and مَا لِى عَلَيْهِ عُرْجَةٌ, and ↓ عَرْجَةٌ, (S, O,) and ↓ عِرْجَةٌ, and ↓ عَرِجَةٌ, (so in a copy of the S,) and ↓ تَعْرِيجٌ, and ↓ تَعَرُّجٌ, (S, O,) [i. e., as is implied in the S, There is not for me any confining of my camel that I ride, and remaining, or staying, at it: or] there is not for me any bending, or inclining, to, or towards, him, or it. (O.) عِرْجَةٌ: see the next preceding paragraph, in two places.

عَرَجَةٌ: see عُرْجَةٌ.

عَرِجَةٌ: see عُرْجَةٌ, in two places.

عَرَجَانٌ [mentioned in the L as an inf. n.,] The gait of him who is naturally lame. (S, K.) عُرْجُونٌ, mentioned in the A and Mgh and Msb in this art.: see art. عرجن.

عُرَاجُ: see أَعْرَجُ, in two places.

عَرِيجٌ High, or elevated. (TA.) A2: And An affair not firmly, solidly, or soundly, executed. (S, O, K.) العُرَيْجَآءُ [dim. of العَرْجَآءُ fem. of الأَعْرَجُ; and therefore, if without the article ال, imperfectly decl.;] The هَاجِرَة [or midday; or midday in summer, or when the heat is vehement; &c.]. (O, K.) b2: And The coming, of camels, to water one day at noon, and one day in the morning between daybreak and sunrise: (As, S, O, K:) or their coming to water in the morning between daybreak and sunrise, then returning from the water and remaining the rest of the day in the pasturage, and the next night and day, and coming to the water again at night, then returning from the water, and remaining the rest of the night in the pasturage, and the next day and night, then coming to the water in the morning between daybreak and sunrise: this is one of the descriptions of رِفْه: or, as some say, their coming to water thrice every day; but this is strange. (TA.) b3: Also A man's eating but once every day. (K.) One says, فُلَانٌ يَأْكُلُ العُرَيْجَآءَ Such a one eats but once every day. (O, TA.) عَارِج Limping, or having a slight lameness, not by reason of a chronic ailment, but in consequence of some accident that has befallen him. (Msb.) A2: Also i. q. غَائِبٌ [i. e. Absent, &c.]: (O, K:) thus written, with the pointed غ; but [SM says, though without adducing any ex. to confirm his assertion, that] it is correctly عَائِب, with the unpointed ع, [i. e. being, or becoming, faulty, &c.; or making, or causing, to be faulty, &c.; or blaming, &c.;] as in the L. (TA.) أَعْرَجُ Lame, (S, Msb, K,) by nature, (S, K,) or by reason of a chronic ailment: fem. عَرْجَآءُ: (Msb:) pl. عُرْجٌ and عُرْجَانٌ. (S, K.) b2: الأَعْرَجُ is an appellation of The crow; (O, K;) [and] so الأَعْوَرُ الأَعْرَجُ: because of its hopping, or leaping in going, as though shackled. (A, TA.) b3: and العَرْجَآءُ is an appellation of The female hyena: (S, O, K:) pl. عُرْجٌ: the male is not called أَعْرَجُ. (TA.) And ↓ عُرْجُ, determinate, and imperfectly decl., means The female hyenas, so called as though they were a قَبِيلَة [or tribe]; (Sh, O, K;) and so ↓ عُرَاجُ, likewise determinate, and imperfectly decl.: (K:) or, accord. to IAar, in the phrase ↓ أَبْنَآءُ عُرْجَ in a verse of Aboo-Muk'it ElAsadee, the poet makes the latter word, which is a pl., imperfectly decl. because he means التَّوْحِيد وَالعُرْجَة; as though he regarded it as a sing. [proper] name: (L: [i. e., accord. to Ibr D, because he uses عُرْجَ as a sing. proper name, curtailed by poetic license from العُرْجَة: if so, this last word seems here to signify a personification of lameness:]) and accord. to him (i. e. IAar), one says ↓ هٰذِهِ عُرَاجُ, meaning This is the female hyena [not hyenas]; the latter word imperfectly decl. (O.) b4: الأَعْرَجُ is also an appellation of A certain deaf, malignant serpent. (TA.) [See also the next paragraph.] b5: And العُرْجُ signifies Three nights of the first part of the lunar month: [perhaps in allusion to the curved aspect of the moon; though on this ground it might also be applied to three nights of the last part:] mentioned on the authority of Th. (TA.) الأُعَيْرِجُ [dim. of الأَعْرَجُ] A certain deaf serpent, (O, K, TA,) of the most malignant of serpents, (TA,) that will not admit of being charmed, and that leaps up like the viper: (O, K:) accord. to ISh, a certain broad serpent, having a single broad leg; like the [serpent called] أَصَلَة: IAar says, it springs upon the horseman so as to become with him on his saddle: (O:) the word has no fem. form: (Lth, O, K:) [but] the pl. is الأُعَيْرِجَاتُ. (O, K.) مَعْرَجٌ: see مِعْرَاجٌ, in two places.

مِعْرَجٌ: see the next paragraph.

مِعْرَاجٌ (S, A, O, K) and ↓ مِعْرَجٌ and ↓ مَعْرَجٌ, (S, O, K,) the second and third allowable accord. to Akh, like مِرْقَاةٌ and مَرْقَاةٌ, (S, O,) A ladder, or series of steps or stairs: (S, A, O, K:) or, with the article ال, [but most commonly the first of these with ال,] a thing resembling a دَرَجَة [i. e. ladder, or series of steps or stairs], upon which the souls ascend when they are taken [from their bodies]: it is said that there is nothing more beautiful than it; so that when the soul sees it, it cannot refrain from making its exit [from the body]: (TA:) hence لَيْلَةُ المِعْرَاجِ [the Night of the Ladder; in which Mohammad is related to have ascended from Jerusalem to Heaven, after having been conveyed to the former from Mekkeh upon the beast named البُرَاق]: pl. مَعَارِيجُ and مَعَارِجُ, like مَفَاتِيحُ and مَفَاتِحُ. (S, O.) Also, (K,) or [properly the last only, i. e.] ↓ مَعْرَجٌ, (L, Msb, TA,) A place of ascent: (L, Msb, K, TA:) and the way whereby the angels ascend: (TA:) pl. مَعَارِجُ, (Msb, TA,) [in both senses, i. e.] this signifies places of ascent: (S, A, O:) and in the Kur lxx. 3, the places of ascent of the angels: or it there means benefits, or favours: (O:) and مِعْرَاجٌ is [said to be] like مَعْرَجٌ [in meaning, though this is a loose explanation]. (Msb.) مُعَرَّجٌ A garment, or piece of cloth, having upon it curving stripes or lines. (O, K.) مُعَرْجَنٌ: see art. عرجن.

مُنْعَرَجٌ, (S, O, K, TA,) or ↓ مُنْعَرِجٌ, (Msb,) or the latter is wrong, (TA,) A place of bending, or inclining, (S, O, Msb, K,) of a valley, to the right and to the left. (S, O, Msb.) مُنْعَرِجٌ: see what next precedes.

عبد

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

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

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

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

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

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

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

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

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

عِبِدَّةٌ: see عَبْدٌ, last quarter.

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

عِبِدَّى: see عَبْدٌ, latter half.

عُِبُِدَّآءٌ: see عَبْدٌ, latter half.

عَبْدَلٌ: see عَبْدٌ, near the beginning.

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

عَبِيدٌ: see عَبْدٌ, first and last quarters.

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

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

عِبَادٌّ: see عَبْدٌ, last quarter.

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

تَعْبِيدَةٌ: see عُبُودِيَّةٌ.

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

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

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

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

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

عمد

1 عَمَدَهُ, (S, A, O, L, Msb, K,) aor. ـِ (L,) inf. n. عَمْدٌ; (L, Msb;) and ↓ اعمدهُ; (Msb, K;) He stayed it, propped it up, or supported it; (S, A, O, L, Msb, K;) namely, a wall, (A, L, Msb,) or other thing; (S, O, L;) i. q. دَعَمَهُ: (A, L, Msb:) or ↓ اعمده, [and app. sometimes عَمَدَهُ, (see مَعْمُودٌ,) and in a similar manner ↓ عمّدهُ is expl. by Golius, as on the authority of J, whom I do not find to have anywhere mentioned it, but it is probably correct, (see its pass. part. n. in this art.,)] he placed beneath it columns, pillars, or props. (S, O. [See عَمُودٌ, &c.]) b2: And عَمَدَهُ, (L, K,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَمْدٌ, (L,) He struck him, or beat him, with an [iron weapon such as is called] عَمُود. (O, L, K.) b3: And He struck him, or beat him, upon the part called عَمُودُ البَطْن. (O, L, K.) A2: عَمَدَ لَهُ, (S, A, O, L, Msb,) and عَمَدَ إِلَيْهِ, (L, Msb,) and عَمَدَهُ, (L, K,) aor. ـِ [or عَمِدَ and عَمُدَ, (Har p. 299,)] inf. n. عَمْدٌ (S, O, L, Msb) and عَمَدٌ and عِمَادٌ and عُمْدَةٌ (Mtr, TA) and عُمُودٌ (Nawádir el-Aaráb, TA) and مَعْمَدٌ; (Ibn-'Arafeh, TA;) and ↓ تعمّدهُ, (L, Msb, K,) and لَهُ ↓ تعمّد; (S, L;) and ↓ اعتمدهُ; (L, TA;) He intended it, or purposed it; did it intentionally, or purposely; the inf. n. signifying the contr. of خَطَأٌ: (Az, S, L, TA:) he directed himself, or his course or aim, to it, or towards it; made for it, or towards it; made it his object; aimed at it; sought, or endeavoured, after it; or tended, repaired, or betook himself, to it, or towards it; syn. قَصَدَهُ; (L, K;) or قَصَدَ لَهُ, (S, A, O,) or إِلَيْهِ. (Msb.) You say, الأَمْرَ ↓ اعتمد He intended, or purposed, the affair; or aimed at it; &c.; syn. صَمَدَهُ; (A in art. صمد;) or صَمَدَ صَمْدَهُ, i. e. قَصَدَ قَصْدَهُ. (M in that art.) And ذَنْبًا ↓ تعمّد He committed a sin, or the like, intentionally. (TA in art. خطأ.) And تعمّد ↓ صَيْدًا [He aimed at an object of the chase]. (Sgh, in Msb.) And عَمَدَ لِرَأْسِهِ بِالعَصَا He aimed at his head with the staff, or stick. (M in art. صمد.) And عَمَدَهُ, [and عَمَدَ إِلَيْهِ,] aor. ـِ and ↓ اعتمدهُ; and ↓ تعمّدهُ; He betook himself to him, or had recourse to him, in a case of need. (A.) b2: And [hence] one says, فَعَلْتُهُ عَمْدًا عَلَى عَيْنٍ, (S, O, Msb, K,) and عَمْدَ عَيْنٍ, (S, A, O, Msb, K,) I did it seriously, or in earnest, and with certain knowledge, or assurance. (S, A, O, Msb, K. [See also عَيْنٌ.]) When a man sees a bodily form and imagines it to be an object of the chase and therefore shoots at it, he cannot use this phrase, for he only aims at what is an object of the chase in his imagination: so says Sgh. (Msb.) A3: عَمَدَهُ, (S, O, L, K,) aor. ـِ (L,) said of disease, (S, O, L,) It pressed heavily upon him, or oppressed him; (S, O, L, K;) on the authority of IAar: (TA:) and so said of straitness, or confinement, or imprisonment, and captivity; (O;) and it caused him to fall; (O, K;) in this sense in like manner said of confinement, &c.: (O:) also, (O, K,) said of a disease, (O,) it pained him. (O, K.) And عَمَدَهُ, (K, TA,) aor., in this case, عَمُدَ, (TA, [but this, I think, requires confirmation,]) It grieved him, or made him sorrowful. (K, TA.) One says, مَا عَمَدَكَ What has grieved thee, or made thee sorrowful? (TA.) A4: عَمِدَ, (S, O, L, K,) aor. ـَ inf. n. عَمَدٌ, (S, O,) said of earth, It became moistened by rain so that when a portion of it was grasped in the hand it became compacted by reason of its moisture: (S, O, L, K:) or it became moistened by rain and compacted, layer upon layer. (L.) And عَمِدَتِ الأَرْضُ, inf. n. as above, The land became moistened by the rain's sinking into the earth so that when a portion of it was grasped in the hand it became compacted by reason of its moisture. (Az.) b2: Also, (inf. n. as above, L,) said of a camel, He had the inner part of his hump broken [or bruised] by being [much] ridden, while the outer part remained whole, or sound: (S, O, L, K:) or he had his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and broken [or bruised]: whence عَمِيدٌ and مَعْمُودٌ as epithets applied to a man. (L.) And عَمِدَتْ أَلْيَتَاهُ مِنَ الرُّكُوبِ His buttocks became swollen, and quivered, or throbbed, in consequence of [long and hard] riding. (En-Nadr, O, K.) And عَمِدَ, aor. and inf. n. as above, said of a pustule, It became swollen in consequence of its having been squeezed before it had become ripe, and its egg [or white globule] did not come forth. (L, TA.) b3: Also He suffered pain. (L.) b4: And, (T, O, L, K,) inf. n. as above, (T, L,) He was, or became, angry: (T, O, L, K:) like عَبِدَ (T, L) [and أَمِدَ and أَبِدَ]. One says, عَمِدَ عَلَيْهِ He was angry with him. (T, L.) b5: [And He wondered.] One says, أَنَا أَعْمَدُ مِنْهُ I wonder at him, or it: (S, O, L, K:) or, as some say, I am angry at him, or it: and some say that it means I lament at, or complain of, him, or it. (L.) أَعْمَدُ مِنْ سَيِّدٍ قَتَلَهُ قَوْمُهُ (S, O, L) i. e. Do I wonder at a chief whom his [own] people have slain? (L) was said by Aboo-Jahl (S, O, L) when he lay prostrated at Bedr; meaning, hath anything more happened than the slaughter of a chief by his [own] people? this is not a disgrace [to him]: he meant thereby that the destruction that befell him was a light matter to him: (A'Obeyd, L:) the saying is interrogative; (Sh, L;) أَعْمَدُ being app. contracted from أَأَعْمَدُ, by the suppression of one of the two hemzehs. (Az, L.) And أَعْمَدُ مِنْ كَيْلٍ مُحِّقَ, as related by A'Obeyd, [and thus in the O, in two copies of the S written مُحِقّ, and in a third copy omitted,] or مُحِقَ, without teshdeed, as seen by Az written in an old book, [i. e. Do I wonder at a measure incompletely filled?] is a saying of the Arabs, expl. in the book above alluded to, and, Az thinks, correctly, as meaning is it anything more than a measure incompletely filled? [and in a similar manner, but not so fully, expl. in two copies of the S and in the O:] or, accord. to IB, is it anything more than the fact of my measure's being incompletely filled? (L:) thus expl. also by ISk: and in a similar manner the saying of Aboo-Jahl. (From a marginal note in one of my copies of the S.) b6: عَمِدَ بِهِ means He kept, or clave, to it; (Ibn-Buzurj, O, K;) namely, a thing. (O.) 2 عمّد السَّيْلَ, inf. n. تَعْمِيدٌ, He stopped, or obstructed, the course of the torrent, so as to make it collect in a place, by means of earth, (O, K,) or the like, (K,) or stones. (O.) b2: See also 1, first sentence. b3: [عمّدهُ as used by the Christians, and held to be of Syriac origin, means He baptized him: see مَعْمُودِيَةٌ.]4 أَعْمَدَ see 1, first sentence, in two places. b2: أَعْمَدَتَاهُ رِجْلَاهُ occurs in a trad. as meaning His legs rendered him عَمِيد, i. e. in such a state that he could not sit unless propped up by cushions placed at his sides: (L:) it is of the dial. of Teiyi, who say in like manner أَكَلُونِى البَرَاغِيثُ. (TA.) 5 تَعَمَّدَ see 1, former half, in five places.7 انعمد It became stayed, propped up, or supported; (S, O, L, K;) said of a wall, (L,) or other thing. (S, O, L.) 8 اِعْتَمَدْتُ عَلَى الشَّىْءِ I leaned, reclined, bore, or rested, upon the thing; stayed, propped, or supported, myself upon it. (S, O, L, Msb.) b2: and [hence] اعتمدت عَلَيْهِ فِى كَذَا (assumed tropical:) I relied upon him in such a thing, or case; (S, O, L;) as also اِعْتَمَدْتُهُ. (L.) And اعتمدت عَلَى الكِتَابِ [and اعتمدت الكِتَابَ, and perhaps بِالكِتَابِ (see De Sacy's Chrest. Arabe, sec. ed., i. 315),] (tropical:) I relied upon the book, and held to it: a metaphorical phrase, from the first above. (Msb.) b3: [Hence also the phrase, used by grammarians, يَعْتَمِدُ عَلَى مَا قَبْلَهُ (assumed tropical:) It is syntactically dependent upon what is before it; as, for instance, an enunciative upon its inchoative, an epithet upon the subst. which it qualifies, and an objective complement of a verb upon its verb. b4: اعتمد المَطَرُ عَلَى الأَرْضِ, a phrase occurring in the K in art. نكح, app. meansThe rain rested upon the ground so as to soak into it: see عَمِدَ.] b5: اعتمد عَلَى السَّيْرِ He went, or journeyed, gently; went a gentle pace. (L in art. هود.) And اعتمد لَيْلَتَهُ He rode on journeying during his night. (A, O, K.) A2: See also 1, former half, in three places. b2: [اعتمدهُ بِكَذَا means قَصَدَهُ بِكَذَا i. e. He brought to him such a thing; lit. he directed, or betook, himself to him with such a thing: see two exs. in the first paragraph of art. بى.]

عَمَدٌ: see عَمُودٌ (of which it is a quasi-pl. n., as it is also of عِمَادٌ), in four places: and عُمْدَةٌ.

A2: [It is also an inf. n. of عَمَدَ لَهُ, q. v.: A3: and the inf. n. of عَمِدَ, q. v.: b2: and hence it signifies] A swelling, with galls, in the back of a camel. (L.) عَمِدٌ Earth moistened by rain so that when a portion of it is grasped in the hand it becomes compacted by reason of its moisture: (S, O, L:) or moistened by rain and compacted, layer upon layer. (L.) b2: [Hence] one says, هُوَ عَمِدُ الثَّرَى abundant in goodness, beneficence, or bounty. (Az, Sh, O, K.) b3: عَمِدٌ is also applied to a camel, meaning Having the inner part of his hump broken [or bruised] by his being [much] ridden, while the outer part remains whole, or sound: (S, O, L:) or having his hump swollen in consequence of the galling of the saddle and of the cloth beneath it, and broken [or bruised]: fem. with ة: and, with ة, a she-camel broken, or subdued, by the weight of her burden. (L.) Lebeed says, describing rain (S, O, L) that caused the valleys to flow, (S,) فَبَاتَ السَّيْلُ يَرْكَبُ جَانِبَيْهِ مِنَ البَقَّارِ كَالعَمِدِ الثَّقَالِ [And the torrent continued during the night, what resembled the heavy, or slow-paced, camel such as is termed عَمِد overlying its two sides, from the valley of El-Bakkár]: As says, he means that a collection of clouds resembling the [camel termed]

عَمِد overlay the two sides of the torrent; i. e., that clouds encompassed it with rain. (S, O, L.) b4: Also, applied to a pustule, Swollen in consequence of its having been squeezed before it had become ripe, and retaining its egg [or white globule]. (L.) عُمْدَةٌ A thing by which another thing is stayed, propped, or supported; a stay, prop, or support; as also ↓ عِمَادٌ; of which latter the pl. [or rather quasi-pl. n.] is ↓ عَمَدٌ; (Msb;) as it is also of عَمُودٌ: (S, Msb, &c.:) a thing upon which one leans, reclines, or bears; upon which one stays, props, or supports, himself: a thing upon which one relies: (S, * O, * L, * K, TA:) and أَمْرٍ ↓ عِمَادُ (S and K voce قِوَامٌ) and ↓ عَمُودُهُ and ↓ عَمِيدُهُ (L) signify the stay, or support, of a thing or an affair; that whereon it rests, or whereby it subsists; its efficient cause of subsistence; that without which it would not subsist: (L, and S * and K * ubi suprà:) and ↓ مُعْتَمَدٌ, applied to a man, is syn. with سَنَدٌ [meaning a person upon whom one leans, rests, stays himself, or relies; a man's stay, support, or object of reliance; like عَمْدَةٌ and ↓ عِمَادٌ]: (S and K * in art. سند:) عُمْدَةٌ is used alike as masc. and fem. and as sing. and dual and pl.: (TA:) one says, أَنْتَ عُمْدَتُنَا Thou art he to whom we betake ourselves, or have recourse, in our necessities; (A;) or عُمْدَ تُنَا فِى الشَّدَائِدِ our stay, or support, or object of reliance, (↓ مُعْتَمَدُنَا,) in difficulties: (Msb:) and أَنْتُمْ عُمْدَتُنَا Ye are they upon whom we stay ourselves, or rely: (TA:) and one says also حَيِّهِ ↓ هُوَ عَمُودُ He is the stay, or support, of his tribe: (A:) and القَوْمِ ↓ عِمَادُ means the stay, support, or object of reliance, of the people, or party; syn. سَنَدُهُمْ. (Ham p. 457.) See also عَمُودٌ, second quarter. b2: [Hence, as used by grammarians,] (assumed tropical:) An indispensable member of a proposition; as, for instance, the agent; contr. of فَضْلَةٌ. (I'Ak p. 143.) b3: Also An intention, a purpose, an aim, or a course: so in the phrase اِلْزَمْ عُمْدَتَكَ [Keep to thy intention, &c.]. (A.) عِمْدَةٌ The place that swells, or becomes inflated, in the hump and withers of a camel. (L. [See عَمِدَ and عَمَدٌ.]) عُمْدَانٌ: see عَمُودٌ, second quarter.

عُمُدٌّ and ↓ عُمُدَّانِىٌّ (O, L, K) and ↓ عُمُدَّانٌ and ↓ مُعَمَّدٌ (L) or ↓ مُعْمَدٌ (TA) A youth, or young man, full of the sap, or vigour, of youth: (O, L, K:) or bulky, or corpulent, and tall: (L:) the fem. (of every one of these, L) is with ة: (L, K:) and the pl. of the second is ↓ عُمُدَّانِيُّونَ: and ↓ عُمُدَّانِيَّةٌ signifies a corpulent, bulky, woman; (O, L;) as also ↓ عُمُدَّانَةٌ. (O.) عُمُدَّانٌ (O, K, TA, in the CK عُمَّدان) Tall; (O, K;) applied to a man; fem. with ة, applied to a woman: (O:) and ↓ مُعْمَدٌ, (A, K,) like مُكْرَمٌ [in measure], (K,) or ↓ مُعَمَّدٌ, (O,) signifies the same, (A, O, K,) applied to a man; (A;) and so ↓ طَوِيلُ العِمَادِ. (Mbr, L.) b2: See also عُمُدٌّ, in two places.

عُمُدَّانِىٌّ, and its pl., and fem.: see عُمُدٌّ.

عِمَادٌ: see عُمْدَةٌ, in four places: b2: and عَمُودٌ also, former half, in four places. b3: Also Lofty buildings: (S, O, L, Msb, K:) masc. and fem.: (S, O, L, K:) [being a coll. gen. n.:] one thereof is called عِمَادَةٌ. (S, O, L, Msb, K.) b4: إِرَمُ ذَاتُ العِمَادِ [mentioned in the Kur lxxxix. 6] means Irem possessing lofty buildings supported by columns: or possessing tallness: (L:) or possessing tallness and lofty buildings: (O:) or, accord. to Fr, the possessors of tents; i. e. who dwelt in tents, and were accustomed to remove to places of pasture and then to return to their usual places of abode. (O, L.) b5: طَوِيلُ العِمَادِ: see عُمُدَّانٌ. b6: Also (i. e. طويل العماد) (assumed tropical:) A man whose abode is a place known for its visiters. (S, O, L, K.) b7: And فُلَانٌ رَفِيعُ العِمَادِ means (assumed tropical:) [Such a one is a person of exalted nobility; lit.] such a one has a high pole of the tent of nobility. (A.) عَمُودٌ a word of well-known meaning, (Msb, K,) The عَمُود of a بَيْت, (S, O,) or of a خَيْمَة; (Mgh;) [i. e.] a pole of a tent; as also ↓ عِمَادٌ: and a column, or pillar, of a house or the like: (L:) pl. (of pauc., S, O) أَعْمِدَةٌ, and (of mult., S, O) عُمُدٌ, and (quasi-pl. n., L) ↓ عَمَدٌ. (S, O, L, Msb, K.) [The former is the primary, and more common, meaning: and hence the phrase]

أَهْلُ عَمُودٍ (Lth, A, Msb) and عُمُدٍ or ↓ عَمَدٍ, (Msb,) or this last is not said, (L,) and ↓ أَهْلُ عِمَادٍ, (Lth, A, Msb, K,) [The people of the tent-pole or of the tent-poles;] meaning the people of, or who dwell in, tents: (Lth, A, Msb, K:) or the last means the people of lofty tents, (K,) or of lofty structures. (TA.) تَرَوْنَهَا ↓ خَلَقَ السَّمٰوَاتِ بِغَيْرِ عَمَدٍ, in the Kur [xxxi. 9 (and see also xiii. 2)], (O, L,) accord. to Ibn-'Arafeh, (O,) or Fr, (L,) meanseither He created the heavens without عَمَد [or pillars] as ye see them; and with the sight ye need not information: or He created the heavens with pillars (عَمَد) that ye see not; [i. e., with invisible pillars;] (O, * L;) the pillars that are not seen being his power; or, accord. to Lth, Mount Káf, which surrounds the world [or earth]; the sky being like a cupola, whereof the extremities rest on that mountain, which is of green chrysolite, whence, it is said, results the greenness of the sky. (L.) And ↓ عَمَدٍ and عُمُدٍ in the Kur [civ., last verse], accord. to different readings, are pls. [or rather the former is a quasipl. n.] of عَمُودٌ; (Fr, L;) or of ↓ عِمَادٌ; and mean [pillars] of fire. (Zj, L.) b2: Also Any tent (خِبَآء) supported on poles: or any tent extending to a considerable length along the ground, supported on many poles. (L.) b3: See also عُمْدَةٌ, in two places. b4: [Hence,] A lord, master, or chief, (S, O, K,) of a people, or party; (S, O;) as also ↓ عَمِيدٌ; (S, A, O, K;) both signify a lord, master, or chief, upon whom persons stay themselves, or rely, in their affairs, or to whom they betake themselves, or have recourse; and the pl. of the latter is عُمَدَآءُ. (TA.) And (accord. to IAar, O, L, TA) The رَئِيس [or chief, or commander], (so in the L, and in the copy of the K followed in the TA,) or رَسِيل [app. meaning, if correct, the scout, or emissary, or perhaps the advanced guard], (so in the O, and in the CK, and in my MS. copy of the K,) of an army; (O, L, K;) also called the زُوَيْر [which corroborates the former explanation, being syn. with رَئِيس]; (L, TA; [in the O written زَوِير;]) as also ↓ عِمَادٌ and ↓ عُمْدَةٌ and ↓ عُمْدَانٌ. (O, L, K.) b5: Also, [from the same word in the first of the senses expl. above,] A staff, or stick. (L.) b6: And A weapon made of iron, with which one beats, or strikes; (Mgh;) a rod of iron; (L;) [a kind of mace; app. a rod of iron with a ball of the same metal at the head: I have heard this appellation applied to the kind of weapon which I have mentioned in an explanation of طَوَارِقُ, pl. of طَارِقَةٌ, q. v.; and it is vulgarly said, in Egypt, to have been used by the فِدَاوِيَّة, the sect called in our histories of the Crusades “ the Assassins: ”] pl. [of pauc.] أَعْمِدَةٌ. (Mgh.) b7: [And A bar of iron, or of any metal. b8: And A perpendicular.] b9: And A slender and lofty mountain: so in the saying, العُقَابُ تَبِيضُ فِى رَأْسِ عَمُودٍ [The eagle lays her eggs in the top of a slender and lofty mountain]. (A.) b10: عَمُودُ البِئْرِ [Each of] the two upright supports (قَائِمَتَانِ [or قَامَتَانِ]) upon which is [placed the horizontal cross-piece of wood whereto is suspended] the great pulley (مَحَالَة) of the well: (O, K:) [both together being termed the عَمُودَانِ:] a poet says, إِذَا اسْتَقَلَّتْ رَجَفَ العَمُودَانْ [When it (the bucket, الدَّلْوُ,) rises, the two upright supports of the piece of wood to which hangs the great pulley tremble]. (O.) b11: عَمُودُ الظَّلِيم [Each of] the two legs of the male ostrich: (K:) his two legs are called his عَمُودَانِ. (O, L, TA.) b12: عَمُودُ الصَّلِيبِ [The upright timber of the cross] is an appellation applied by the vulgar to the star [e] upon the tail of the constellation Delphinus. (Kzw.) b13: عَمُودُ المِيزَانِ The شَاهِين, (K voce شاهين,) i. e. the beam of the balance; the same as the مِنْجَم, except that it (the عَمُود) is generally of the قَبَّان, or steelyard. (MA.) b14: عَمُودُ السَّيْفِ The شَطِيبَة [or شُطْبَة, generally meaning a ridge, but sometimes a channel, or depressed line,] that is in the مَتْن [or broad side, or middle of the broad side, of the blade] of the sword, (En-Nadr, O, K,) in the middle of its مَتْن, extending to its lower part: (En-Nadr, O:) [the swords of the Arabs in the earlier ages being generally straight and twoedged:] and sometimes the sword had three أَعْمِدَة [pl. of pauc. of عَمُودٌ] in its back, termed شُطُب and شَطَائِب. (En-Nadr, O.) b15: And عَمُودُ السِّنَانِ The ridge (عَيْر, in the O and in copies of the K [erroneously] written غَيْر,) rising along the middle of the spear-head, between its two cutting sides. (ISh, O, L, K. *) b16: عَمُودُ البَطْنِ The back; (S, A, Mgh, O, L, K;) because it supports the belly: (Mgh, O, L:) or a vein (عِرْق), (K,) or a thing resembling a vein, (O, L,) extending from the place of the رُهَابَة [or lower extremity of the sternum] to a little below the navel, (O, L, K,) in the middle whereof the belly of the sheep or goat is cut open; so says Lth: (O, L:) or, accord. to Lth, a vein extending from the رهابة to the navel. (Mgh.) They said, حمَلَهُ عَلَى عَمُودِ بَطْنِهِ, meaning He carried it on his back: (S, O, L:) or, in the opinion of A'Obeyd, (tropical:) with difficulty, or trouble, and fatigue; whether upon his back or not. (O, L.) b17: عَمُودُ الكَبِدِ The rising thing (المُشْرِفُ [app. meaning the longitudinal ligament]) in the middle of the liver: (Zj in his “ Khalk el-Insán: ”) or a certain vein that irrigates the liver: (Lth, O, L, K:) or عَمُودَا الكَبِدِ signifies two large veins, on the right and left of the navel. (ISh, O, L.) One says, إِنَّ فُلَانًا لَخَارِجٌ عَمُودُ كَبِدِهِ مِنَ الجُوعِ [Verily such a one has his عمود of his liver coming forth in consequence of hunger]: (O:) or عَمُودُهُ مِنْ كَبِدِهِ [his عمود from his liver]; (L, TA;) and some say that by his عمود in this saying is meant what here next follows. (TA.) b18: عَمُودُ السَّحْرِ The وَتِين [app. meaning the aor. a, as though it were considered as the support of the lungs]. (O, K.) b19: عَمُودُ الأُذُنِ The main part, and support, of the ear: (O, L, K, TA: [in the CK, قَوامُها is erroneously put for قِوَامُهَا:]) or the round part which is above the lobe. (L.) b20: عَمُودُ القَلْبِ The middle of the heart, (A, L,) lengthwise: or, as some say, a certain vein that irrigates it. (L.) One says, اِجْعَلْ ذٰلِكَ فِى عَمُودِ قَلْبِكَ Put thou that in the middle of thy heart. (A.) b21: عَمُودُ اللِّسَانِ The middle of the tongue, lengthwise. (L.) b22: عَمُودُ الكِتَابِ The text of the book: thus in the saying, هُوَ مَذْكُورٌ فِى عَمُودِ الكِتَابِ [It is mentioned in the text of the book]. (A, TA.) b23: عَمُودُ الصُّبْحِ The bright gleam of dawn; (L;) the dawn that rises and spreads, (A, L, Msb, *) filling the horizon with its whiteness: (Msb voce فَجْرٌ:) [app. thus called as being likened to a tent, or long tent:] it is the second, or true, فَجْر, and rises after the first, or false, فجر has disappeared; and with its rising, the day commences, and everything by which the fast would be broken becomes forbidden to the faster. (Msb voce فَجْرٌ.) One says, سَطَعَ عَمُودُ الصُّبْحِ, (S, O, L,) or ضَرَبَ الصُّبْحُ بِعَمُودِهِ, (A,) or ضَرَبَ الفَجْرُ بِعَمُودِهِ, i. e. [The bright gleam of dawn] rose and spread. (Msb.) b24: عَمُودُ الإِعْصَارِ That [meaning the dust] which rises into the sky, or extends along the surface of the earth, in consequence of the [wind called] إِعْصَار [q. v.]. (O, L.) b25: عَمُودُ الحُسْنِ (assumed tropical:) Tallness of stature. (TA in art. ملأ.) b26: عَمُودُ النَّوَى (tropical:) The state of distance, from their friends, in which travellers continue. (L.) b27: دَائِرَةُ العَمُودِ The curl of the hair [which we term a feather] on a horse's neck, in the places of the collar: it is approved by the Arabs. (L.) b28: اِسْتَقَامُوا عَلَى عَمُودِ رَأْيِهِمْ means They continued in the course upon which they placed reliance. (O, K.) A2: Also, i. e. عَمُودٌ, (accord. to the O and K,) or ↓ عَمِيدٌ, (accord. to the TA [agreeably with an explanation of the latter in the L],) Affected with vehement, or intense, grief or sorrow. (O, K, TA.) عَمِيدٌ: see عُمْدَةٌ b2: and see also عَمُودٌ, first quarter. b3: Also A man sick, (L,) or very sick, (A,) so that he cannot sit unless propped up by cushions placed at his sides. (A, * L.) b4: Also, and ↓ مَعْمُودٌ, (S, O, L, K,) and ↓ معَمَّدٌ, (K,) A man broken, or enervated, by the passion of love; (S, O, K;) and in like manner all the three are applied to a heart: (O:) or the first and second signify a man whose عَمُود of his heart is severed: (A:) or a man much distressed, or afflicted, by love; likened to a camel's hump of which the interior is broken: (L. [See عَمِدَ:]) and ↓ مَعْمُودٌ signifies diseased, or sick. (L.) b5: See also عَمُودٌ, last sentence.

A2: عَمِيدُ الوَجَعِ The place of pain. (L.) عَامِدٌ applied to the latter part of the night, Causing pain. (IAar, O.) And لَيْلَةٌ عَامِدَةٌ A night causing pain. (IAar, Az, O.) مُعْمَدٌ A tall [tent such as is called] طِرَافٌ. [So in a copy of the A. [Perhaps a mistranscription for مُعَمَّدٌ, q. v.]) See also عُمُدَّانٌ. b2: And see عُمُدٌّ.

مُعَمَّدٌ, applied to a tent, Set up with poles: (O, K:) occurring in a verse of [the Mo'allakah of] Tarafeh [p. 88 in the EM]. (O. [See also مُعْمَدٌ.]) b2: وَشْىٌ مُعَمَّدٌ (O, K, TA, in some copies of the K شَىْءٌ,) A sort of وَشْى [or variegated cloth] (O, K, TA) [figured] with the form of عِمَاد [app. meaning lofty buildings]. (TA.) b3: See also عَمُدَّانٌ: b4: and عُمُدٌّ: and عَمِيدٌ.

مُعْمِدَانٌ and مُعْمِدَانِىٌّ and مَعْمُودَانِىٌّ epithets used by the Christian Arabs, meaning A baptist.]

مَعْمُودٌ applied to a thing that presses heavily, such as a roof, Held [up, or supported,] by columns: differing from مَدْعُومٌ [q. v.]. (TA in art. دعم.) A2: Also A person resorted to in cases of need. (A.) A3: See also عَمِيدٌ, in two places.

المَعْمُودِيَةُ, thus correctly, as in the 'Ináyeh, without teshdeed to the ى, but in the copies of the K with teshdeed, [and so in the O; held by some to be of Arabic origin, but by others, of Syriac;] said by Es-Sowlee to be an arabicized word, from مَعْمُوذِيت, with the pointed ذ, signifying الطَّهَارَةُ [app. as meaning “ ablution,” or “ purification ”]; (TA;) [Baptism: and baptismal water; expl. as signifying] a yellow water, pertaining to the Christians, (O, K, TA,) consecrated by what is recited over it from the Gospel, (TA,) in which they dip their children, believing that is is a purification to them, like circumcision to others. (O, K, TA.) [See also صِبْغَةٌ.]

مُعْتَمَدٌ: see عُمْدَةٌ, in two places. b2: [Also A ground of reliance:] one says, مَا عَلَى فُلَانِ مَعْتَمَدٌ [There is not any ground of reliance upon such a one]. (S voce مَحْمِلٌ, q. v.)

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.)

عثر

1 عَثَرَ, aor. ـُ (S, A, Mgh, O, Msb, K) and عَثِرَ; (A, Msb, K;) and عَثِرَ, aor. ـَ and عَثُرَ, aor. ـُ (A, K;) inf. n. عِثَارٌ (S, Mgh, O, Msb, K) and عَثْرٌ and عَثِيرٌ; (K;) said of a man and of a horse, (S, Msb,) He stumbled, or tripped; [the most usual meaning;] or he fell upon his face; syn. كَبَا [which has both of these meanings]; as also ↓ تعثّر: (A, K:) or [simply] he fell; syn. سَقَطَ: (Mgh:) or one says of a man, (Msb on the authority of the Mukhtasar el-'Eyn, and TA on the authority of the T,) عَثَرَ, (Msb, TA,) inf. n. عُثُورٌ, (Msb,) or عَثْرَةٌ; (TA; [perhaps a mistranscription for عَثْرٌ;]) and of a horse, عَثَرَ, inf. n. عِثَارٌ; (Msb, TA;) فِعَالٌ being a measure of inf. ns. of verbs signifying various faults of horses and the like. (TA.) You say, عَثَرَ فِى ثَوْبِهِ [He stumbled, or tripped, upon his garment]. (S, O, Msb.) And فِى أَذْيَالِهِ ↓ خَرَجَ يَتَعَثَّرُ [He went forth stumbling, or tripping, upon his skirts]. (A.) And عَثَرَ بِهِ فَرَسُهُ فَسَقَطَ [His horse stumbled, or tripped, with him, and he fell]. (S, O.) and it is said in a prov., الجَوَادُ قَدْ يَعْثُرُ [The swift and excellent horse sometimes stumbles, or trips]: applied to a person by whom a slip that is not of his nature is seen to have been committed. (O.) b2: [Hence,] عَثَرَ فِى كَلَامِهِ and ↓ تعثّر (tropical:) [He stumbled, or tripped, in his speech]. (A.) and لِسَانُهُ ↓ تعثّر (tropical:) His tongue halted, faltered, or hesitated. (S, O, TA.) b3: And [hence, app.,] عَثَرَ, (Kr, K, TA,) inf. n. عَثْرٌ, (Kr, O, TA,) (assumed tropical:) He lied. (Kr, O, K, TA.) One says, فُلَانٌ فِى العَثْرِ وَالبَائِنِ, meaning (assumed tropical:) [Such a one is occupied] in truth and falsehood [or rather in falsehood and truth]. (O, TA.) b4: And عَثَرَ عَلَيْهِ, (S, A, Mgh, O, Msb,) aor. ـُ (S, O, Msb) and عَثِرَ, (TA,) inf. n. عَثْرٌ and عُثُورٌ, (O, Msb, K, [the latter erroneously written in the CK عَثُور,]) (tropical:) [He stumbled on it; lighted on it by chance;] he got, or obtained, knowledge of it; or sight and knowledge of it; became acquainted with it; knew it; or saw it; (S, A, Mgh, O, Msb, K, * TA;) accidentally, or without seeking; (TA;) [and so عَثَرَ بِهِ; (see an ex. voce أَشْرَسُ;)] and ↓ أَعْثَرَ signifies the same; but accord. to the usage of the Kur-án, you say أَعْثَرْتُ غَيْرِى: so in the Kitáb el-Abniyeh of IKtt. (TA. [See 4.]) You say, عَثَرَ عَلَى سِرِّ الرَّجُلِ (tropical:) He obtained knowledge of, or became acquainted with, the secret of the man [accidentally]. (TA.) [Hence,] فَإِنْ عُثِرَ عَلَى أَنَّهُمَا اسْتَحَقَّا إِثْمًا, in the Kur [v. 106], means (tropical:) But if it become known, or seen, (Ksh, Mgh, O, Bd, Jel,) that they two have done what has necessitated sin, (Ksh, Bd, Jel,) and deserved its being said of them that they were sinners. (Ksh.) And عَثَرَ, aor. ـُ inf. n. عُثُورٌ, as expl. by Lth, means (assumed tropical:) He (a man) entered suddenly, or unexpectedly, upon an affair upon which another had not so entered. (TA.) b5: عَثَرَ جَدُّهُ, (K, TA,) aor. ـُ and عَثِرَ, (TA,) means (tropical:) His fortune, or good fortune, fell; syn. تَعِسَ; (K, TA;) as being likened to one who has stumbled, or tripped, or fallen upon his face. (TA.) b6: عَثَرَ العِرْقُ, (Lh, K,) inf. n. عَثْرٌ, (Lh, TA,) The vein pulsed. (Lh, K, TA.) b7: عَثَرَ بِهِ: see 4. b8: [Hence,] عَثَرَ بِهِمْ الزَّمَانُ (tropical:) Time, or fortune, destroyed them: (TA:) or caused them to be overcome. (O.) 2 عَثَّرَ see the next paragraph, in three places.4 اعثرهُ He caused him to stumble, or trip; or to fall upon his face; [or simply, to fall;] as also ↓ عثّرهُ; (K, TA;) [and so بِهِ ↓ عَثَرَ; (see 1, last sentence, and see also عَاثُورٌ, first sentence;)] said of God. (TA.) IAar cites as an ex., فَخَرَجْتُ أُعْثَرُ فِى مَقَادِمِ جُبَّتِى

لَوْلَا الحَيَآءُ أَطَرْتُهُ إِحْضَارَا [And I went forth, made to stumble, or trip, upon the fore parts of my jubbeh: but for the sense of shame, I had made it to fly, in running]: accord. to one relation, however, the verb in question, in this verse, is أَعْثُرُ. (TA.) And اعثرهُ اللّٰهُ is syn. with أَتْعَسَهُ [of which see various explanations in art. تعس]. (TA.) b2: [Hence,] اعثر بِهِ عِنْدَ السُّلْطَانِ, (K,) or عِنْدَهُ ↓ عثّرهُ, (A,) (tropical:) He impugned his character to the Sultán, (A, O, K,) and sought to make him fall into destruction by means of the latter. (A.) b3: And اعثرهُ عَلَيْهِ (tropical:) [He made him to stumble upon it, or to light on it by chance; or] he made him to get, or obtain, knowledge of it, or sight and knowledge of it; to become acquainted with it; to know it; or to see it; (S, A, O, Msb, K; *) accidentally, or without seeking. (B, TA.) Hence the phrase in the Kur [xviii. 20] أَعْثَرْنَا عَلَيْهِمْ; (S, Ta;) in which غَيْرَهُمْ, the objective complement, is suppressed. (TA.) And اعثرهُ عَلَى أَصْحَابِهِ (tropical:) He guided him, or showed him the way, to his companions. (A.) b4: اعثر جَدَّهُ, and ↓ عثّرهُ, (assumed tropical:) He [i. e. God] made his fortune, or good fortune, to fall. (K. [See عَثَرَ جَدُّهُ.]) A2: See also 1, latter half.5 تَعَثَّرَ see 1, in four places. Q. Q. 1 عَثْيَرَ القَوْمُ [from عِثْيَرٌ] The people, or party, raised the dust, or earth, or bits of dry clay or compact earth, (termed عِثْيَر,) with the extremities of their toes, in walking. (Kh, Har p. 488.) A2: عَيْثَرَ الطَّيْرَ [from عَيْثَرٌ] He saw, or beheld, the birds: or he saw that the birds ran: (O:) or he saw the birds running, and augured from them (فَزَجَرَهَا). (K. [But this addition, فزجرها, is evidently taken from an explanation of the words here following.]) A poet says, لَقَدْ عَيْثَرْتَ طَيْرَكَ لَوْ تَعِيفُ [i. e. Thou sawest, or beheldest, thy birds; &c.: would that thou wouldst augur from them, and take warning]. (O.) And you say, عَيْثَرْتُ الشَّىْءَ I saw, or beheld, the thing; (L, TA;) and individuated it. (TA.) عَثْرٌ: see عَثَرِىٌّ.

عُثْرٌ A lie; or falsehood; (K;) as also ↓ عَثَرٌ. (IAar, K.) A2: Also The Eagle: (K:) a meaning also assigned in the K, in art. عبر, but erroneously, to عُبْرٌ. (TA.) عَثَرٌ: see the next preceding paragraph.

عَثْرَةٌ A stumble, or trip, (Msb, TA,) in walking, or going along: pl. عَثَرَاتٌ. (TA.) b2: and [hence,] (tropical:) A slip, lapse, fault, wrong action, or mistake; (S, O, Msb, TA;) so called as being a fall into sin or crime. (Msb.) One says, أَقَالَ اللّٰهُ عَثْرَتَكَ (tropical:) [May God cancel thy slip, lapse, fault, &c.]. (A.) And it is said in a trad., لَا حَلِيمَ إِلَّا ذُو عَثْرَةٍ i. e. (tropical:) There is no one to be characterized as of a forbearing disposition except he be one who has committed a slip, and becomes admonished thereby, distinguishing the occasions of error so as to avoid them [and to make allowance for others who have done the like]. (TA.) b3: And (assumed tropical:) War, or fight, against unbelievers or others; because war, or fight, is an occasion of frequent stumbling, or tripping: so in a trad., in which it is said, لَا تَبْدَأْهُمْ بِالعَثْرَةِ (assumed tropical:) [Begin not ye with them by war]; meaning invite ye them first to El-Islám or to the payment of the poll-tax; and if they assent not, then have recourse to war. (TA.) عَثِرَةٌ Land (أَرْض) without herbage, being high, and overspread with عِثْيَر, i. e. dust: (O, TA:) and said to occur in a trad. as the name of a particular land. (O, K, * TA.) عَثَرِىٌّ i. q. عِذْىٌ, (Az, S, O, Msb, TA,) as some say; (Msb;) i. e., (Az, S, O, TA,) Such as is watered by the rain (Az, S, K, TA) alone, (S,) of palm-trees, (Az, O, TA,) or of seed-produce: (S:) or such as is watered by water running upon the surface of the ground, (O, Msb,) of palmtrees: (Msb:) or seed-produce that is watered by torrents and by rain, the water being made to flow thereto in channels: (TA:) and ↓ عَثْرٌ signifies the same: (K, TA:) or, accord. to IAth, palm-trees (نَخِيل) that imbibe with their roots of the rain-water that collects in a part hollowed out in the ground: (TA:) the former term is said to be thus applied because what is so called is as though it stumbled upon water without any labour of its owner; regarding it as an irregular rel. n. from العَثْرُ: (O, * TA:) but Abu-l-'Abbás [i. e. Th] says that, thus applied, it is with teshdeed to the ث [i. e. عَثَّرِىٌّ], though not in the sense here following. (TA.) b2: Also (tropical:) A man who does not occupy himself in seeking the things of the present world nor those of the world to come: (O, K, TA:) occurring in a trad., in which such is said to be the most hateful of mankind to God: (O, TA:) in this sense, sometimes written with teshdeed to the ث, (K, TA,) and thus it is accord. to Sh (O, TA) and IAar; (TA;) but correctly without teshdeed: (Th, K, TA:) and said by some to be from عَثَرِىٌّ applied to palm-trees. (O, * TA.) One says also, جَآءَ فُلَانٌ عَثَرِيًّا, meaning (tropical:) Such a one came unoccupied. (O, TA.) عَثَارٌ or عِثَارٌ: see عَاثُورٌ, in six places: A2: and for عِثَارٌ see also عِثْيَرٌ.

عَثُورٌ [Having a habit of stumbling or tripping, or of falling:] that stumbles, or trips, and falls, much or often. (Har p. 296.) عِثْيَرٌ, (S, O, K,) not عَثْيَرٌ, for there is not in the language any word of the measure فَعْيَلٌ, with fet-h to the ف, except ضَهْيَدٌ, meaning “ hardy, strong, or robust,” and this is [said to be] forged, (S, O, [but see ضهيد,]) Dust, (MA, O, K,) syn. غُبَارٌ, (O,) or عَجَاجٌ, and تُرَابٌ, (K,) and thus ↓ عِثْيَرَاتٌ is expl. by Sb; (TA;) or dust rising or spreading; (S, MA; *) as also ↓ عِثْيَرَةٌ; (TA;) and ↓ عِثَارٌ signifies the same. (MA.) b2: and Clay, or earth, (K, TA,) or dust, or bits of clay or compact earth, (TA,) which one turns over (K, TA) with the extremities of the feet (K) or of the toes, in walking, or going along, no other mark of the foot being seen: (TA:) and an obscure trace or mark, (K, TA,) said to be more obscure than such as is termed أَثَرٌ: (TA:) and so ↓ عَيْثَرٌ, with the ى put before [the ث] and with fet-h to the ع in both [of these senses: misunderstood by SM as meaning “ and with fet-h to the ع in both words,” i. e. in عثير and عيثر]: (K:) or ↓ عَيْثَرٌ signifies an obscure trace or mark: (S:) and Yaakoob mentions the saying مَا رَأَيْتُ

↓ لَهُ أَثَرًا وَلَا عَيْثَرًا and وَلَا عِثْيَرًا [app. meaning I saw not any trace of him nor any obscure trace]: (S, O:) or ولا عِثْيَرًا means, nor clay, or earth, &c., turned over by the extremities of his feet: (TA:) and it is said that ↓ ولا عَيْثَرًا means, nor bodily form. (O.) And [it is said that] مَا لَهُ أَثَرٌ وَلَا عِثْيَرٌ and ↓ ولا عَيْثَرٌ means He is not known to be a pedestrian by the appearing of his foot-mark, nor to be a horseman by his horse's raising the dust. (TA.) [See also Har p. 488.]

عِثْيَرَةٌ, and its pl. عِثْيَرَاتٌ: see عِثْيَرٌ. b2: One says also أَرْضٌ عِثْيَرَةٌ, meaning A land in which is much dust. (TA.) عَاثِرٌ [Stumbling, or tripping; &c. b2: And] (assumed tropical:) A liar. (TA.) b3: And one says also جَدٌّ عَاثِرٌ (assumed tropical:) [Fortune, or good fortune, in a falling state: (see 1, near the end:)] pl. عَوَاثِرُ: (TA:) b4: or this may be pl of عَاثِرٌ signifying The snare of a sportsman: b5: or it may be pl. of ↓ عَاثِرَةٌ signifying (assumed tropical:) An accident that destroys, or causes to be overcome, him whom it befalls: (O:) b6: or it may be pl. of عَاثُورٌ [q. v.], the ى being suppressed, (O, TA,) by poetic license, in a verse in which it occurs. (TA.) عَيْثَرٌ The substance of a thing; its bodily, or corporeal, form; syn. عَيْنٌ and شَخْصٌ. (T, O, L, K, TA. [In this sense, it is said in the TA to be erroneously written in all the copies of the K عَثْيَر, with the ث before the ى; but I find it written عَيْثَر in my MS. copy of the K and also in the CK.]) See also عِثْيَرٌ, in five places.

عَاثِرَةٌ: see عَاثِرٌ.

عَاثُورٌ A pit dug for a lion or other [animal], (S, A, O,) that he may fall into it, (A,) in order that he may be taken: (S, O:) this is the primary signification: (A:) or a thing that is prepared for one to fall into it: (K:) or, as also عثار [i. e. ↓ عَثَارٌ or ↓ عِثَارٌ (see what follows)], a thing by which one is made to stumble and fall; expl. by بِهِ ↓ مَا عُثِرَ: (TA:) the pl. is عَوَاثِيرُ; whence, perhaps, عَوَاثِرُ, by suppression of the ى. (O, TA. [See عَاثرٌ.]) b2: [Hence,] (assumed tropical:) A place of perdition: (TA voce حَاجُورٌ:) or (tropical:) a cause, or place, of perdition or of death: (A, K:) applied to a land. (K.) You say, وَقَعَ فِى عَاثُورٍ (tropical:) He fell into a cause, or place, of perdition or of death. (A, TA.) And فُلَانٌ يَقِى صَاحِبَهُ العَوَاثِرَ (tropical:) [Such a one preserves his companion from the causes, or places, of perdition or of death]. (A.) And it is said in a trad., إِنَّ قُرَيْشًا أَهْلُ أَمَانَةٍ مَنْ بَغَاهَا العَوَاثِيرَ كَبَّهُ اللّٰهُ لِمَنْخِرَيْهِ (assumed tropical:) [Verily the tribe of Kureysh are people of fidelity: whoso seeks for them the causes, or places, of perdition or of death, may God lay him prostrate upon his nostrils]: or, accord. to one relation, عَوَاثِرَ. (O, TA.) b3: And [hence,] (tropical:) Difficulty, or distress; as also عَاثُورُ شَرٍّ: (S, O:) and evil; (K, TA;) like عَاذُورٌ, which is a dial. var. thereof, or an instance of mispronunciation; (S and O in art. عذر;) as also ↓ عَثَارٌ, (accord. to some copies of the K,) or ↓ عِثَارٌ: (thus in other copies of the K and in the TA [in the latter of which it is said to be with kesr; and this I think to be the more probably correct; originally an inf. n.]:) and شَرٍّ ↓ عِثَارُ is said by Fr to signify the same as عَاثُورُ شَرٍّ. (TA.) You say, لَقِيتُ مِنْهُ عَاثُورًا, (As, S, O, TA,) and ↓ عِثَارًا, (TA,) (tropical:) I experienced from him, or it, difficulty, or distress. (As, S, O, TA.) And وَقَعُوا فِى عَاثُورِ شَرٍّ, (As, S, O, TA,) and عَافُورِ شَرٍّ, (S, O,) (tropical:) They fell into difficulty, or distress: (As, S, O:) or into a confusion of evil and difficulty or distress. (TA.) It is the opinion of Yaakoob that the ف in عَافُور is a substitute for the ث in عَاثُور: but Az observes that this is not necessarily the case, as the meaning of difficulty is implied in the root عفر. (TA.) b4: It is said to signify also A kind of snare (مِصْيَدَة) made of bark. (O.) b5: And A channel that is dug for the purpose of irrigating thereby a palm-tree such as is termed بَعْلٌ. (O.) b6: And A well. (K.) A2: And it may also be used as an epithet [app. meaning Perilous, or destructive]. (ISd, TA.)

عزر

1 عَزَرَهُ, aor. ـِ inf. n. عَزْرٌ, He prevented, hindered, withheld, or forbade, him; (Mgh, * O, K, * TA;) and turned him away, or back; (Mgh, * O, TA;) عَنِ الشَّىْءِ from the thing: this is the primary signification, from which others, mentioned in the next paragraph, are derived. (TA.) See 2, in eight places. b2: And عَزَرْتُ البَعِيرَ. inf. n. عَزْرٌ, I tied a cord upon the خَيَاشِيم [app. meaning the upper parts of the nostrils] of the camel, and then put medicine into his mouth. (O, TA.) b3: And عَزَرَ المَرُأَةَ, (TA,) inf. n. as above, (K,) He compressed the woman. (K, * TA.) 2 عزّرهُ, (O, TA,) inf. n. تَعْزِيرٌ, (S, O, K, TA,) He disciplined, chastised, corrected, or punished, him; (S, O, TA;) meaning he did to him that which should turn him away, or back, from evil, or foul, conduct. (Ibráheem Es-Seree, O, * TA.) b2: And hence, (S,) He inflicted upon him a beating, or flogging, less than that prescribed by the law; (S, M, Mgh, * O, Msb, * K;) as also ↓ عَزَرَهُ, inf. n. عَزْرٌ: (TA: but only the inf. n. of the latter verb in this sense is there mentioned:) because it prevents the criminal from returning to disobedience: but whether this meaning belong only to the conventional language of the law or be implied in the proper signification, is disputed: (TA:) or he beat, or flogged, him with the utmost vehemence: (M, K:) or تَعْزِيرٌ signifies [simply] the act of beating. (A.) And one says, ضَرَبَهُ تَعْزِيرًا, meaning He beat him moderately; not exceeding the ordinary bounds. (TA in art. حل.) b3: Also He constrained him against his will, عَلَى

الأَمْرِ to do the thing, (O, K, *) and taught him by forbidding him to return to the doing of that which was at variance therewith; and so ↓ عَزَرَهُ: (IAar, O:) and he taught him the فَرَائِض and أَحْكَام [or obligatory statutes or ordinances of God]; (O;) or التَّعْزِيرُ, (Az, L,) or ↓ العَزْرُ, (K,) signifies the teaching [one] (Az, L, K) religion, (Az, L,) or بَاب الدِّين [i. e. the declaration of belief in the unity of God and in the mission of Mohammad] and the فَرَائِض and أَحْكَام. (L, K.) b4: And He blamed, censured, or reproved, him; as also ↓ عَزَرَهُ, aor. ـِ inf. n. عَزْرٌ. (K.) b5: And He aided, or assisted, him; as also ↓ عَزَرَهُ, inf. n. as above: (K, * TA:) and he strengthened him; (K, * TA;) and so ↓ عَزَرَهُ, inf. n. as above. (TA.) He aided him against his enemy, or enemies, by repelling the latter; (O, TA;) as also ↓ عَزَرَهُ, aor. ـِ and عَزُرَ, but the former is the more chaste, inf. n. as above: (O:) or he did so time after time: or with the sword. (O, TA.) b6: And He treated him with reverence, veneration, respect, or honour; (S, A, O, Msb, K;) and so ↓ عَزَرَهُ, aor. ـِ and عَزُرَ, inf. n. as above. (O.) b7: Also He abased him; rendered him abject, vile, despicable, or ignominious: thus it has two contr. significations. (B, TA.) b8: And He loaded him, namely, an ass. (S.) عِزْرَائِيلُ, as some write it, or, as others, عَزْرَائِيلُ, [The Angel of Death;] a certain angel, well known. (MF.) عَيْزَارٌ A species of trees. (S, O, L, K.) A2: أَبُو العَيْزَارِ the surname of A certain long-necked bird, which one always seees in shallow water, (S, O, K, *) called the سَبَيْطَر: (S, O:) or it is the كُرْكِىّ [or Numidian crane]. (K.)