لَوْلَا
:) ! لَوْلَا: قالَ الجَوْهري: مُرَكَّبةٌ مِن مَعْنى أَنْ ولَوْ، وَذَلِكَ أنَّ لَوْلَا تَمْنَعُ الثَّانِي مِن أَجْلِ وُجُودِ الأوَّلِ تقولُ: لَوْلَا زَيْدٌ لهَلكَ عَمْرو، أَي امْتَنَعَ وُقُوعُ الهَلاكِ مِن أجْلِ وُجُودِ زَيْد هُنَاكَ.
قَالَ ابنُ برِّي: ظاهِرُ كلامِ الجَوْهرِي يَقْضِي بأَنَّ لَوْلَا مُركَّبَةٌ مِن أَن المَفْتوحَة وَلَو، لأَنَّ لَو للامْتِناعِ وأنْ للوُجُودِ، فجَعَلَ لَوْلَا حَرْفَ امْتِناعٍ لوُجُودٍ، انتَهَى.
وَقَالَ المبرِّدُ: لَوْلَا تَمْنَعُ الشيءَ مِن أَجْلِ وُقُوعِ غيرِهِ.
وَقَالَ ابنُ كَيْسان: المَكْنِيُّ بَعْدَ لَوْلا لَهُ وَجْهان: إنْ شِئْتَ جِئْتَ بمَكْني المَرْفوع فقلْتَ لَوْلا هُوَ {ولَوْلا هُمْ ولَوْلا هِيَ ولَوْلا أَنْتَ، وإنْ شِئْتَ وصلْتَ المَكْنيَّ بهَا فَكَانَ كمَكْنِيِّ الخَفْضِ، والبَصْريّون يقولونَ: هُوَ خَفْض، والفرَّاء يقولُ. وَإِن كانَ فِي لَفْظِ الخَفْضِ فَهُوَ فِي مَوْضِعِ الرَّفْع، قالَ: وَهُوَ أَقْيَسُ القَوْلَيْن، تَقول:} لَوْلاكَ مَا قُمْتُ {ولَوْلايَ} ولَوْلاهُ {ولَوْلاهَا} ولَوْلاهُم، والأجْودُ لَوْلا أَنْتَ كَمَا قَالَ، عزَّ وجلَّ: {لَوْلَا أَنْتُم لكُنَّا مُؤْمِنِين} ؛ وَقَالَ الشاعرُ:
ومَنْزلِةٍ لَوْلايَ طِحْتَ كَمَا هَوَى
بأَجْرامِه مِن قُنَّةِ النِّيقِ مُنْهَويوأَنْشَدَ الفرَّاء:
أَيَطْمَعُ فِينا مَنْ أَراقَ دِماءَنا
! ولَوْلاهُ لَمْ يَعْرِضْ لأَحْسابِنا حَسَنْورَوَى المُنْذري عَن ثَعْلب قالَ: لَوْلا إِذا وَلِيَتِ الأسْماء كانتْ جَزَاء وَإِذا وَلِيَتِ الأفْعالَ كانتْ اسْتِفْهاماً.
وَفِي البصائِرِ للمصنِّفِ: لَوْلا على أرْبَعَةِ أَوْجُهٍ:
(أَحَدُها:) أَن تَدْخُلَ على جملتين اسْمِيَّةٍ ففعْلِيَّةٍ لرَبْطِ امْتِناعِ الثَّانِيَةِ بوُجُودِ الأُولى، نَحْو: لَوْلا زَيْد لأَكْرَمْتكَ، أَي لَوْلا زَيْدٌ مَوْجودٌ وأَمَّا الحديثُ: (لَوْلاَ أَنْ أَشقَّ على أُمَّتي لأَمَرْتَهم بالسّواكِ عنْدَ كلِّ صلاةٍ) ، فالتَّقْدير: لَوْلا مَخافَة أَنْ أَشقَّ لأَمَرْتَهم أَمْرَ إيجابٍ وإلاَّ لانْعَكَس مَعْناهُ إِذا المُمْتَنِع المَشَقَّة والمَوْجُودُ الأَمْر.
(الثَّاني:) تكونُ للتَّحْضيضِ والعَرض فتَخْتَص بالمُضارِعِ أَو مَا فِي تأْوِيلِه نَحْو: {لَوْلا تَسْتَغْفرونَ الله} ، و {لَوْلا أَخَّرْتَني إِلَى أَجَلٍ قَرِيبٍ} ، والفَرْقُ بَيْنهما أنَّ التَّحْضِيضَ طَلَبٌ بِحَثَ والعَرْض طَلَبٌ برِفْقٍ وتأَدّبٍ.
(الثَّالث:) تكونُ للتَّوْبيخِ والتَّنْديدِ فتَخْتَص بالماضِي، كَقَوْلِه تَعَالَى: {لَوْلا جاؤُوا عَلَيْهِ بأَرْبَعَةِ شُهداءٍ} { {فلَوْلا نَصْرهم الَّذين اتَّخَذُوا مِن دُون الله قرْباناً آلِهَةً} ؛ وَمِنْه: {} ولَوْلا إِذا سَمِعْتمُوه قُلْتُم} إلاَّ أنَّ الفِعْل أُخِّر؛ وقولُ جرير:
تَعُدُّونَ عَقْرَ النِّيبِ أَفْضَلَ مَجْدِكُم
بَنِي ضَوْطَرَى لَوْلا الكَمِيَّ المُقَنَّعَاإلاَّ أنَّ الفِعْل أُضْمِر، أَي لَوْلا عَدَدْتُم أَو لَوْلا تَعُدُّونَ عَقْرَ الكَمِيّ المُقَنَّع مِن أَفْضَل مَجْدِكم، وَقد فُصلت مِن الفِعْل بإذ وَإِذا مَعْمُولَيْن لَهُ، وبجُمْلَةِ شَرْطٍ مُعْتَرِضَةٍ، فالأوَّل نَحْو: { {وَلَوْلَا إِذْ سَمِعْتُموه قُلْتُم} ؛ وَالثَّانِي والثَّالثِ: {} فلَوْلا إِذا بَلَغَت الحُلْقُوم} {فلَوْلا إِن كُنْتُم غَيْر مدينين ترجعونها} .
(الَّرابع:) الاسْتِفهامُ، نَحْو: {لَوْلا أَخَّرْتَني إِلَى أَجَلٍ قرِيبٍ} ، {لَوْلا أنزلَ إِلَيْهِ ملك} كَذَا مثلُوا والظاهِرُ أنَّ الأولى للعَرْضِ، والثانِيَة مِثْل { {لَوْلا جاؤُوا عَلَيْهِ بأَرْبَعةِ شُهداءِ} .
وَالْخَامِس: أنْ تكونَ نافِيَةً بمعْنَى لم، عَن الفرَّاء، وَمثله بقوله تَعَالَى: {} فلَوْلا كانَ مِن القُرونِ مِن قَبْلكم أُولو بَقِية يَنْهونَ} ، قَالَ: لم يَكُنْ أَحدٌ كَذلكَ إلاَّ قَلِيلا، فإنَّ هَؤُلَاءِ كَانُوا يَنْهون فَنَجوا، وَهُوَ اسْتِثناءٌ على الانْقِطاع ممَّا قَبْله، كَمَا قَالَ، عزَّ وجلَّ: {إلاَّ قَوْم يُونُس} ، وَلَو كانَ رَفْعاً لكانَ صَواباً، هَذَا نَصّ الفرَّاء. ومَثَّله غيرُه بقوله تَعَالَى: {فلَوْلا كَانَت قَرْيَة آمَنَتْ فنَفَعَها إيمانُها إلاَّ قَوْم يُونُس} ، والظاهِرُ أَنَّ المَعْنى على التَّوْبيخ، أَي فهَلاَّ كانتْ قَرْيَة واحِدَة مِن القُرَى المُهْلَكَة تابَتْ عَن الكُفْر قَبْل مجيءِ العَذَابِ فنَفَعَها ذلكَ، هَكَذَا فَسَّره الأَخْفَش والكِسائي وعليُّ بنُ عِيسَى والنحَّاسُ، ويُؤَيّدُه قِراءَةُ أُبيَ وعبدِ اللهِ {فهَلاَّ} ويَلْزَمُ مِن هَذَا المَعْنى النَّفْي لأنَّ التَّوْبيخَ يَقْتَضِي عَدَمُ الوُقُوعِ. وذَكَرَ الزَّمَخْشَري فِي قولهِ تَعَالَى: {فلَوْلا إِذْ جاءَهُم بأْسُنا تَضَرَّعُوا} ، جيءَ {بلَوْلا ليُفادَ أَنَّهم لم يَكُنْ لهُم عذْرٌ فِي تَرْكِ التَّضرُّعِ إلاَّ عَنَادهم وقَسْوَة قُلُوبِهم وإعْجابهم بأَعْمالِهم الَّتِي زَيَّنها الشَّيْطانُ لَهُم؛ وقولُ الشاعرِ:

خَلا المَكَانُ خُلُوًّا وخَلاءً
وأَخْلَى واسْتَخْلَى: فَرَغَ.
ومكانٌ خَلاءٌ: ما فيه أحَدٌ.
وأخْلاهُ: جَعَلَهُ أو وَجَدَهُ خالِياً.
وخَلاَ: وَقَعَ في مَوْضِعٍ خالٍ لا يُزاحَمُ فيه،
كأَخْلَى،
وـ على بَعْضِ الطَّعامِ: اقْتَصَرَ.
واسْتَخْلَى المَلِكَ، فأخْلاهُ،
وـ به، واسْتَخْلَى به،
وخَلا به،
وـ إليه،
وـ معه، خَلْواً وخَلاءً وخَلْوَةً: سألَه أن يَجْتَمِعَ به في خَلْوَةٍ فَفَعَلَ، وأخْلاهُ معه.
ووَجَدَهُما خِلْوَيْنِ،
بالكسر: خالِيَيْنِ. وكغَنِيٍّ: الفارِغُ
ج: خَلِيُّونَ وأخْلياءُ، ومَنْ لا زَوْجَةَ له.
والخِلْوُ، بالكسر: الخَلِيُّ أيضاً، وهي خِلْوَةٌ وخِلْوٌ
ج: أخْلاءٌ.
والخَالي: العَزَبُ، والعَزَبَةُ
ج: أَخْلاءٌ.
وخَلَّى الأمْرَ،
وتَخَلَّى منه،
وـ عنه،
وخالاهُ: تَرَكَهُ.
والخَلِيَّةُ والخَلِيُّ: ما يُعَسِّلُ فيه النَّحْلُ، أو مِثلُ الرَّاقودِ من طِينٍ أو خَشَبَةٍ، تُنْقَرُ ليُعَسِّلَ فيها، أو أسْفَلُ شجرةٍ تُسَمَّى الخَزَمَةَ، كأنَّهُ رَاقُودٌ.
والخَلِيَّةُ من الإِبِلِ: المُخَلاَّةُ للحَلْبِ، أو التي عَطَفَتْ على وَلَدٍ، أو خَلَتْ من وَلَدِها، فَتُسْتَدَرُّ بغيرِهِ، ولا تُرْضِعُهُ، بَلْ تَعْطِفُ على حُوارٍ تُسْتَدَرُّ به من غيرِ إرْضاعٍ، أو التي تُنْتَجُ، وهي غَزيرَةٌ، فيُجَرُّ ولَدُها من تَحْتها، فَيُجْعَلُ تَحْتَ أُخْرَى، وتُخَلَّى هي للحَلْبِ، أو ناقَةٌ أَو ناقَتانِ أو ثلاثٌ يَعْطِفْنَ على واحِدٍ، فَيَدْرُرْنَ عليه، فَيَرْضَعُ الوَلَدُ من واحِدَةٍ،
ويَتَخَلَّى أهْلُ البيتِ بما بَقِيَ، أي: يَتَفَرَّغُ، والمُطْلَقَةُ من عِقالٍ، والسَّفينَةُ العظيمةُ، أو التي تَسيرُ من غيرِ أن يُسَيِّرَها مَلاَّحٌ، أو التي يَتْبَعُها زَوْرَقٌ صغيرٌ، وكنايَةٌ عن الطَّلاقِ.
وخَلاَ مكانُهُ: ماتَ، ومَضَى،
وـ عن الأمْرِ،
وـ منه: تَبَرَّأ،
وـ عن الشيءِ: أرْسَلَهُ،
وـ به: سَخِرَ منه.
وخَلا: من حُروفِ الاسْتثْناءِ.
وأنا منه فالِجُ بنُ خَلاوَةَ، بالفتح، أي خَلاءٌ بَرِيءٌ.
والخَلاوَةُ: بَطْنٌ من تُجِيبَ، منهم مالِكُ بنُ عبدِ الله بنِ سَيْفٍ الخَلاوِيُّ.
والخَلاَءُ: المُتَوَضَّأُ، والمكانُ لا شيءَ به.
وخَلاؤُكَ أقْنَى لِحَيائِكَ، أي: مَنْزِلُكَ إذا خَلَوْتَ فيه ألْزَمُ لِحَيائِكَ.
وجاؤُونِي خُلُوَّ زَيْدٍ،
أي: خُلُوَّهُمْ منه، أي: خالينَ منه.

ابد

1 أَبَدَ, aor. ـِ inf. n. أُبُودٌ, He remained, stayed, abode, or dwelt, (T, S, M, K,) constantly, continually, or permanently, without quitting, (T, L,) بِمَكَانٍ in a place; (T, S, M, K;) and so أَبَدَ having for its aor. ـُ (TA.) b2: أَبَدَ, (S, M, A, &c.,) aor. ـِ and اَبُدَ, (T, S, M, L, Msb, K,) inf. n. أُبُودٌ; (M, L, Msb;) and ↓ تأبّد; (T, M, A, Mgh, L;) He (a beast) became wild, or sky; syn. تَوَحَّشَ: (S, M, A, Mgh, L, Msb, K:) [because wild animals live long, unless killed by accident; accord. to what is said by As and others in explanation of أوَابِدٌ (sing. آبِدَةٌ) applied to animals, as meaning wild:] took fright, and fled, or ran away at random: (Mgh:) took fright at, and shunned, mankind. (T, Msb.) أُبُودٌ also signifies The shrinking from a thing, or shunning it; syn. نُفُورٌ. (Kull pp. 30 and 31.) And أَبِدَ, (S, K,) aor. ـَ (K;) and ↓ تأبّد; (A, K;) He (a man, S, A,) became unsocial, unsociable, unfamiliar, or sky; like a wild animal; syn. توحّش. (S, A, K.) b3: [Hence,] أَبَدَ, (K,) aor. ـِ inf. n. أُبُودٌ, (TA,) (tropical:) He (a poet) made use, in his verses, of words, or phrases, strange, unusual, unfamiliar, or far from being intelligible, (K, * TA,) such as were not understood (K) at first sight, or on first consideration. (TA.) b4: [And perhaps from أَبِدَ in the sense explained above, but more probably, I think, by the substitution of أ for و,] أَبِدَ, aor. ـَ (T, S, &c.,) inf. n. أَبَدٌ, (L,) He (a man, S) was angry; (T, S, M, L, K;) as also أَمِدَ and وَبِدَ and وَمِدَ and عَبِدَ. (T, L.) You say, أَبِدَ عَلَيْهِ He was angry with him. (L.) 2 أبّد, inf. n. تَأْبِيدٌ, He made, or rendered, perpetual. (S, K.) [See also the pass. part. n. below.] لَمْ أَفْعَلْ تَأْبِيدًا is a phrase used as though meaning ↓ لَمْ آتِ بِآبِدَةٍ [I did not a deed ever to be remembered, or mentioned]. (Ham p. 191.) b2: He, or it, made [a beast] to take fright; to become wild, or sky. (KL.) 5 تأبّد: see 1, in two places. b2: He (a man) was long distant from his home; expl. by طَالَتْ غُرْبَتُهُ; (K;) or was long in a state of celibacy; طالت عُزْبَتُهُ, as in one copy of the K; (TA;) and became little in need, or little desirous, of women. (K.) b3: It (a place of abode or sojourning) became deserted [by mankind]: (T, M, K:) and became inhabited by wild animals. (T, M, A.) إِبْدٌ: see إِبِدٌ

أَبَدٌ Time, syn. دَهْرٌ, (S, M, Msb, K,) in an absolute sense: (TA:) or a long time, syn. دَهْرٌ طَوِيلٌ: (A, and Mgh: [and this may be meant in the S &c. by the syn. دَهْرٌ alone, q. v.:]) or, properly, a long time (دهر طويل) that is unlimited: (Msb, TA:) or an extended space of time that is indivisible; for you say زَمَانُ كَذَا: “ the time of such a thing,” but not أَبَدُ كَذَا: (Er-Rághib:) [and generally, time, or duration, or continuance, or existence, without end; endless time, &c.; prospective eternity; opposed to أَزَلٌ, which signifies “ time, or duration, &c., without beginning: ” (see the latter word for further explanations, &c.:) each of these significations may be meant by the explanation in the S and M and K, which is also given in the Msb: each correctly applies in particular instances:] pl. [of pauc.] آبَادٌ (S, M, Msb, K) and [of mult.] أُبُودٌ (S, M, K) [and أَبَدُونَ, of which an ex. will be found below]: but the use of these pls. is restricted to particular cases, to signify portions of time, or to serve as corroboratives to the sing.: (MF:) as signifying an extended indivisible space of time, [or the like,] أَبَدٌ should have neither dual nor pl.; but آبَادٌ is sometimes said, when the sing. is restricted to denote a particular part, or portion, of the whole of that to which it applies, in like manner as a generic noun is restricted to a special and partial signification: some, however, have mentioned آبَادٌ as being post-classical; not of the language of the Arabs called العَرَبُ العَرْبَآءُ. (Er-Rághib.) طَالَ الأَبَدْ عَلَى لُبَدْ [The time became long to Lubad, the last, and the longest of life, of Luk-mán's seven vultures, to the term of the life of which his own term of life was decreed to extend,] is a proverb applied to any thing that has been of long duration. (M.) And you say, رَزَقَكَ اللّٰهُ عُمُرًا طَوِيلَ الآبَادِ بَعِيدَ الآمَادِ [May God grant thee a life long in duration (lit. durations, the pl. form being used not in its proper sense, but to give intensiveness of signification), and remote in limit (lit. limits)]. (A.) And كَانَ هٰذَا فِى آبَادِ الدَّهْرِ This was a long time ago. (Mgh.) And ↓ أَبَدٌ آبِدٌ (TA) and ↓ أَبَدٌ أَبِيدٌ, (S, M, TA,) meaning دَائِمٌ [in an intensive sense]; (TA;) [A long, or an endless, period of time;] like as you say, دَهْرٌ دَاهِرٌ (S) or دَهْرٌ دَهِيرٌ. (M.) [In each of these phrases, the latter word is added as a corroborative, or to give intensiveness to the signification.] لِلْأَبِدَ and لِأَبِدٍ and [in an intensive sense, as will be seen below,] لِأَبِدَ أَبَدٍ and لِأَبَدِ الأَبَدِ, accord. to different recitals of a trad., signify To the end of time; for ever; and for ever and ever. (TA.) أَبَدًا is an adv. n., of which the signification includes all future time; [meaning Ever; like قَطُّ in relation to past time;] (El-Khafájee, El-Bedr Ed-Demámeenee, MF;) and عَلَى الأَبَدِ signifies the same. (TA.) [So, too, does الأَبَدَ, unless used in a limited sense known to the hearer.] When you say, لَا أُكَلِّمُهُ أَبَدًا, you mean, [I will not speak to him as long as I live, or henceforth, or ever; or I will never speak to him; i. e.,] from the time of your speaking to the end of your life. (Msb.) [In this case, أَبَدًا may also be considered as a mere corroborative. It is used in both these ways (للتَّأْسِيسِ and لِلتَّوْكِيدِ) in affirmative as well as negative sentences. For exs. of its use in affirmative sentences, see the Kur xviii. 2 and iv. 60, &c.] One also says, لَا أَفْعَلُهُ, (S, M, A,) and لَا آتِيهِ, (T, K,) أَبَدَ الآبَادِ, (T, M, A, K,) which, though of classical authority, is said to be no evidence of the use of آباد as a pl. of أَبَدٌ in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative, as آزال is in the phrase أَزَلَ الآزَالِ; (MF;) and أَبَدَ الأَبَدِينَ, (M, A, K,) in which the latter word is not a rel. n., for if so it would be الأَبَدِيِّينَ, but app. a pl., (M,) like أَرَضُونَ; (M, K;) and ↓ أَبَدَ الآبِدِينَ, (S, K,) like as you say, دَهْرَ الآبِدِينَ; (S;) and ↓ أَبَدَ الأَبَدِيَّةِ; (M, K;) and ↓ أَبَدَ الأَبِيدِ; (T, S, M, A, K;) and أَبِيدَ

↓ الأَبِيدِ; (M, K;) and أَبَدَ الأَبَدِ; (K;) and أَبَدَ الدَّهْرِ; (M, K; [in the T يَدَ الدَّهْرِ;]) all of which phrases are the same in meaning; (K;) [i. e. I will not do it, and I will not come to him, (or لا آتيه may here mean the same as لا افعله,) during the endless space of all future times, or time; or the like; or for ever and ever; εἰς αἰῶνα τῶν αἰώνων ; in seculum seculorum; in omne ævum;] the last word in every case being a corroborative. (MF.) b2: Also, [for ذُو أَبَدٍ, and (applied to a fem. n.) ذَاتُ أَبَدٍ,] Lasting: or everlasting. (S, A, K.) So in the saying, الدُّنيَاء أَمَدٌ وَالآخِرَةُ أَبَدٌ [The present state of existence is limited in duration, but the final state of existence is everlasting]. ('Obeyd Ibn-'Omeyr and L.) And الأَبَدُ signifies [The Everlasting; i. e. God; because He alone is ↓ البَاقِى الأَبَدِيّ The Enduring without end or cessation; for the Muslims hold that all living creatures (even the angels) must die, and be raised again to life: or] The Ancient without beginning. (K.) A2: Also Offspring that is a year old. (K.) أَبِدٌ Unsocial, unsociable, unfamiliar, or shy; like a wild animal; applied to a man, and to a young camel: (S, L:) and ↓ إِبِدٌ, applied to a female slave, and to a she-ass, signifies shunning mankind, shy, or wild. (K.) [See also آبِدٌ.]

A2: See also إِبِدٌ, in four places.

إِبِدٌ: see أَبِدٌ.

A2: This word, (Lth, ISh, S, K,) said by Lth and ISh to be the only word of its measure heard from the Arabs except إِبِلٌ and نِكِحٌ and خِطِبٌ, but Az says that he had not heard the last two from any person worthy of reliance, and that they are pronounced نِكْحٌ and خِطْبٌ, (L,) [see إِبِلٌ,] and ↓ أَبِدٌ and ↓ إِبْدٌ, (K,) which are thought by Az to be dial. vars. of the first, (L,) applied to a female slave, and to a she-ass, signify Prolific; that breeds, or brings forth, plentifully; (S, K;) and ↓ أَبِدٌ and ↓ أَبِدَةٌ (Aboo-Málik, TA) and ↓ إِبِدَةٌ, (Aboo-Málik, K,) applied to a she-camel, signify the same: (Aboo-Málik, K, TA:) and إِبِدٌ (Lth, ISh, L) and ↓ أَبِدٌ, (M, L,) applied to a female slave, (M, L,) and to a she-ass, (Lth, ISh, M, L,) and to a mare, (M, L,) that brings forth every year; (Lth, ISh, L;) or applied as a pl. to the female slave and the mare and the she-ass, that breed, or bring forth: (M, L:) and الإِبِدَانِ the female slave and the mare. (K, TA.) In the following saying, الَّابِجَدِّ ذِى الإِبِدْ لَنْ يُقْلِعَ الجَدُّ النَّكِدْ فِى كُلِّ مَا عَامٍ تَلِدْ [Hard fortune will not depart save with the fortune which is the necessary attendant of the possessor of the female slave, as long as he possesses her, (or, if we take ذى in the sense of هٰذِهِ, save with the fortune of this female slave,) who every year (ما being redundant) brings forth,] الابد means the female slave because her being prolific is an obstacle to prosperity, and is not good fortune; i. e., she only increases evil [and brings reproach upon her master by bearing him children; for the Arab in ancient times was considered as dishonoured by his having a child by a slave]. (S.) The Arabs also said, ↓ الاَّ الأَبِدْ لَنْ يَبْلُغَ الجَدَّ النَّكِدْ, meaning Nothing will attain to the object of removing hard fortune save female slaves and beasts or cattle which breed, or bring forth. (M, L: [in the latter of which is added, فِى كُلِّ عَامٍ تَلِدْ in every year bringing forth.]) أَبِدَةٌ: see إِبِدٌ.

إِبِدَةٌ: see إِبِدٌ.

أَبَدِىٌّ: see أَبَدٌ, last sentence but one.

أَبَدِيَّةٌ [The quality, or attribute, of unlimited, indivisible, or endless, duration; everlastingness]. (M, K.) See أَبَدٌ. b2: أَبَدِيَّاتٌ a term applied to Sayings of which the following is an ex.: لَا آتِيكَ مَا بَلَّ بَحْرٌ صُوفَةً. (M in art. صوف [q. v.]; &c.) أَبُودٌ: see آبِدٌ.

أَبِيدٌ: see أَبَدٌ, in three places.

آبِدٌ Remaining, staying, abiding, or dwelling, constantly, continually, or permanently, in a place; applied to a man [and to a bird]. (L.) And أَوَابِدُ [pl. of آبِدَةٌ] Birds that remain in a country constantly, winter and summer; (T, L;) contr. of قَوَاطِعُ. (A, L.) b2: For the phrases أَبَدٌ آبِدٌ and أَبَدَ الآبِدِينَ, see أَبَدٌ. b3: A wild animal; (M, L, Msb;) that shuns, and takes fright at, mankind, amp;c.: (L, Msb:) fem. with ة: pl. [properly fem.]

أَوَابِدُ, (M, Mgh, L,) and [masc. and fem.] أُبَّدٌ: (M, L:) and ↓ أَبُودٌ is syn. with آبِدٌ; (M;) as also ↓ مُتَأَبِّدٌ. (A.) Wild animals are called أَوَابِدُ (S, M, L, K) and أُبَّدٌ (M, L, K) because they endure for a long, or [naturally] unlimited, time; (M, L;) because they do not die a natural death, (As, M, L, K,) but from some evil accident; and the same is asserted of the serpent. (As, M, L.) [See also أَبِدٌ.] [Hence,] قَيْدُ الأَوَابِدِ (assumed tropical:) The light, or active, horse, which overtakes the wild animals, and which they can hardly, or never, escape: so called because he prevents their escaping the pursuer like a shackle. (Msb.) [See also art. قيد.] [Hence also the saying,] النِّعَمُ أَوَابِدُ فَقَيِّدُوهَا بِالشُّكْرِ (tropical:) [Benefits are fugitive, or fleeting; therefore detain ye them by gratitude]. (A trad.) آبِدَةٌ fem. of آبِدٌ, q. v. b2: Also, [as a subst.,] (assumed tropical:) A deed, (Har p. 364,) or a calamity, (S, M, K,) ever to be remembered, or mentioned, (S, M, K, Har,) by reason of its extraordinary nature, and its grievousness: (Har:) or a great, or formidable, event, at which people take fright, or are alarmed: (TA:) or a strange, abominable, or evil, thing: (Ham p. 627:) pl. أَوَابِدُ. (K.) You say, جَاءَ فُلَانٌ بِآبِدَةٍ Such a one did, or brought to pass, [a deed or] calamity ever to be remembered, or mentioned. (S.) See also 2. b3: (tropical:) A strange, an unusual, or an unfamiliar, word or saying; one far from being intelligible; (M;) pl. أَوَابِدُ, signifying expressions of subtile meanings; so called because remote from perspicuity. (Msb.) b4: The pl. also signifies (tropical:) Strange, unusual, unfamiliar, or extraordinary, rhymes, or verses, or poems; syn. شَوَارِدُ مِنَ القَوَافِى, (S,) or قَوَافٍ شُرَّدٌ. (K.) El-Farezdak says, لَنْ تُدْرِكُوا كَرَمِى بِلُؤْمِ أَبِيكُمُ وَ أَوَابِدِى بِتَنَحُّلِ الأَشْعَارِ [Ye will not attain to my nobility with the ignobleness of your father, nor to my extraordinary verses by arrogating to yourselves the verses of other men]. (S.) [See أَبَدَ.]

مُؤَبَّدٌ [Made, or rendered, perpetual]. Yousay, وَقَفَ أَرْضَهُ وَقْفًا مُؤَبَدًا He made his land an unalienable bequest for pious uses in perpetuity, not to be sold nor to be inherited. (T.) b2: Also, with ة, A she-camel that is wild, and intractable, or unmanageable; syn. وَحْشِيَّةٌ مُعْتَاصَةٌ. (K.) مُتَأَبِّدٌ: see آبِدٌ.