عجو عد عدس


, (Ṣ, A, O, Mṣb, &c.,) aor. عَدُ3َ, (O, Mṣb,) inf. n. عَدٌّ (Ṣ, O, Mṣb, Ḳ) and عِدَّةٌ and تَعْدَادٌ [which last has an intensive signification, and may also be regarded as an inf. n. of the verb next following]; and عدّدهُ; (TA;) or this latter has an intensive signification; (Mṣb;) He numbered, counted, reckoned, or computed, it: (Ṣ, A, O, Mṣb, Ḳ:) [and اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا, in the Ḳur xxxiii. 48, means [Then there shall not be for you, as incumbent on them, any عِدَّة (q. v.)] of which ye shall count the number [of the days]: (Bḍ, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bḍ:) and Lḥ has mentioned, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and أَعْدَدْتُ, also, followed by the same words; then adding, “ I know not whether it [i. e. the latter] be from العَدَدُ or from العُدَّةُ[i. e. whether the meaning be I counted or I prepared or provided, the latter of which is a well-known meaning]: his doubt indicates that أَعْدَدْتُ is a dial. var. of عَدَدْتُ; but [SM says] “ I know it not.” (TA.) عَدَّ is doubly trans.: you say عَدَدْتُكَ المَالَ as well as عَدَدْتُ لَكَ المَالَ [both meaning I numbered, counted, reckoned, or computed, to thee the articles of property]. (TA.) And you say, عُدَّ فِى قَوْمٍ He was numbered, or reckoned, among a people, or party. (Ṣ, Ḳ.) [And عَدَّ مَحَاسِنَهُ, and عَدَّدَهَا, inf. n. of the former عَدٌّ, and of either تَعْدَادٌ, He enumerated, or recounted, his good qualities or actions: a phrase of frequent occurrence.]
[Also He counted, or reckoned, as meaning he accounted, or esteemed, him, or it, good or bad &c.:] one says عَدَّهُ حَسَنًا He counted, accounted, reckoned, or esteemed, him, or it, good, or goodly; syn. اِسْتَحْسَنَهُ: (Ṣ in art. حسن, &c.:) and اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying,
* وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً *
[And many people count it, or reckon it, as merchandise]. (Ḥar p. 127.)


, (Mṣb,) inf. n. إِعْدَادٌ, (Mṣb, TA,) with which اِعْتِدَادٌ and اِسْتِعْدَادٌ and تَعْدَادٌ [as inf. n. of 2] are syn., (TA,) I made it ready, prepared it, or provided it. (Mṣb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (Ṣ, O, Ḳ. *) And أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ [I made ready, prepared, or provided, for the affair, its proper apparatus]. (TA.) Some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L in art. عتد.) See also 1, former half.
أَعَدَّ is also intrans.: [but when it is used as such, نَفْسَهُ may be considered as understood after it:] see 10.


They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]


: see what next follows.


It was, or became, numbered, counted, reckoned, or computed. (Ṣ, O.) Many of the learned say that انعدّ should not be [thus] used as a quasi-pass. of عَدَّهُ: it is said to be vulgar, or bad. (MF.)
اعتدّهُ: see 1, first and last sentences.
One says also اعتدّ بِهِ (Ṣ, O, Mṣb) meaning He included it in a numbering, or reckoning. (Mṣb.) [And hence, He made account of it; accounted it a matter of importance. And لَا يُعْتَدُّ بِهِ No account is made of it, or him; it, or he, is not reckoned, or esteemed, as of any account, or importance: a phrase of frequent occurrence.]
[He made it ready, prepared it, or provided it:] see 4.
See also 10.
اِعْتَدَّتْ, said of a woman, She observed, or kept, the period of her عِدَّة [q. v.]. (Ṣ, O.)


, (Ṣ, O, Mṣb, Ḳ,) as also اعدّ and اعتدّ and تعدّد, the last, as well as the first, mentioned by Th, (TA,) He made himself ready, prepared himself, or became in a state of preparation, (Ṣ, O, Ḳ, TA,) لِلْأَمْرِ for the affair; (Ṣ, O, Ḳ, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Mṣb, &c.)
All except the last are also trans.: see 4.

R. Q. 1عَدْعَدَ

, (IAạr, O, TA,) inf. n. عَدْعَدَةٌ, (IAạr, O, Ḳ, TA,) He was quick, (IAạr, TA,) or he hastened, and was quick, (O, Ḳ,) in walking, or going along, (IAạr, O, Ḳ, TA,) &c. (IAạr, TA.)
[And app. said of the sandgrouse (القَطَا) meaning It uttered its cry: see عَدْعَدَةٌ below.]

Q. Q. 2تَمَعْدَدَ

, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ, but others contradict him, (Ṣ, Ḳ, *) He assumed the dress, garb, habit, or external appearance, of the sons of Ma'add who was the son of 'Adnán, and who is called the Father of the Arabs [because through him all the descendants of Ismá'eel, or Ishmael, trace their ancestry], (Ṣ, O, Ḳ,) imitating them in their coarseness therein: (Ḳ:) or he asserted himself to be related to them: (Ṣ, O, Ḳ:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (Ṣ, O, Ḳ:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (Ṣ, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (Ṣ, O, Ḳ.) ʼOmar said, (Ṣ, O,) or not ʼOmar, but the Prophet, (Ḳ,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا, (Ṣ, O, * Ḳ, *) i. e. [Lead ye a rough, or coarse, life, and] imitate the mode of life of the sons of Ma'add, &c. (TA.) [See also art. معد.]
It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: (Ṣ, O:) it means thus, and he went away into the country, or in the land. (TA.)

عَدْ عَدْ

A cry by which the mule is chidden; (AZ, O, Ḳ;) like عَدَسْ. (AZ, O.)


and عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, Ḳ:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ. (Marg. note in a copy of the Ṣ.)


Multitude, muchness, or abundance, (Ṣ, O, Ḳ,) in a thing. (Ḳ.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the Ṣ and in the O لَذُو, and in the other of my copies of the Ṣ and in the O قِبْضٍ,) [Verily they are many, or numerous].
[It is also an epithet, signifying] Water having a continual increase; (Ṣ, O, Ḳ;) that does not cease; as the water of a spring; (Ṣ, O, Mṣb, Ḳ;) and of a well: (Ṣ, O, Mṣb:) or copious water of the earth: or spring-water; rain-water being called كَرَعٌ: (TA:) or old water, that does not become exhausted: (IDrd, TA:) or an old well; (M, O, Ḳ;) said in the M [and O] to be from حَسَبٌ عِدٌّ: (TA: [but see this in what follows:]) or in the dial. of Temeem, much water; but in the dial. of Bekr Ibn-Wáïl, little water: (AO, TA:) or well-water, whether little or much; so accord. to a woman of Kiláb; opposed to that of the rain: accord. to Lth, a place which men make, or prepare, wherein much water collects; but Az says that this is a mistake: (TA:) pl. أَعْدَادٌ. (Ṣ, A, O.)
And حَسَبٌ عِدٌّ (tropical:) Old nobility or the like: (M, A, O:) accord. to IDrd, from عِدٌّ applied to old water that does not become exhausted. (TA. [This derivation is probably correct: but see above.])
See also عَدِيدٌ.
And see the paragraph here following.


Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (Ṣ, O, L, Mṣb,) that one has prepared for the casualties of fortune, (Ṣ, O, L,) consisting of property and weapons, (Ṣ, O,) or of property, or weapons, or other things, (Mṣb,) or of implements, instruments, tools, or the like, and of beasts: (L:) accord. to some, formed from عُتْدَةٌ [q. v.]; but others deny this: (L in art. عتد:) pl. عُدَدٌ. (Mṣb.) One says, أَخَذَ لِلْأَمْرِ عُدَّتَهُ and عَتَادَهُ [He took, for the affair, his apparatus, &c.; or he prepared, or provided, himself for the affair]: both signify the same. (Ṣ, O.)
Also, (Ṣ, O,) and عِدٌّ, this latter of the dial. of Temeem, (A'Obeyd, Mṣb,) A state of preparation. (A'Obeyd, Ṣ, O, Mṣb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (Ṣ, O.)
See also عُدٌّ.


an inf. n. of 1[q. v.]. (TA.)
And A number collected together; a number collectively. (TA.) You say, رَأَيْتُ عِدَّةَ رِجَالٍ I saw a number of men collected together. (TA.) And أَنْفَذْتُ عِدَّةَ كُتُبٍ I transmitted a number of letters together. (Ṣ, Ḳ, * TA.)
عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (Ṣ, O, Mṣb, Ḳ, TA,) which she numbers, when she has been divorced, or when her husband has died; [until the expiration of which she may not marry again; the period being, in the case of a divorced woman, not pregnant, that of three menstruations]; or [in the case of a pregnant woman] the days of her pregnancy; or [in the case of a widow not pregnant] four months and ten nights: (TA:) or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again: (Mṣb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (Ḳ, TA;) whether it be a period of months or of menstruations, or the period completed by her giving birth to offspring in her womb, which she has conceived by her husband: (TA:) pl. عِدَدٌ. (Mṣb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (Ṣ, TA,) from the period of the death of her husband, or of his divorcing her. (TA.)
اِنْقَضَتْ عِدَّةُ الرَّجُلِ means The man's term of life ended: pl. عِدَدٌ. (TA.)
And one says, فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ Such a one comes to his wife, or family, only once in the month, or in the two months. (O, L.) See also عِدَادٌ, in two places.


a subst. from عَدَّهُ “ he numbered it; ” as also عَدِيدٌ: (Ṣ, O, Ḳ:) [originally] What is numbered, counted, reckoned, or computed: (O, Mṣb, Ḳ: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Mṣb;) and عَدِيدٌ is syn. therewith [in this sense, as will be seen in what follows]; (A;) a quantity composed of units; and therefore not [properly] applicable to one; but accord. to the grammarians, one belongs to the predicament ofالعَدَدُ because it is the root thereof, and because it implies quantity, for when it is said “ How many hast thou? ” it is as proper to answer “ One ” as it is to answer “ Three ” &c.: (Mṣb:) pl. أَعْدَادٌ. (TA.) مَا أَكْثَرَ عَدِيدَهُمْ means عَدَدَهُمْ [i. e. How great is their number!]. (A.) Zj says that عَدَدٌ is sometimes used in the sense of an inf. n.; as in the phrase in the Ḳur [xviii. 10], سِنِينَ عَدَدًا: but many say that it is in this instance used in its proper sense, meaning مَعْدُودَةً [i. e. numbered], and is made masc. because سِنِين is syn. with أَعْوَام. (Mṣb.) In the phrase وَأَحْصَى كُلَّ شَىْءٍ عَدَدًا, in the Ḳur [lxxii. last verse], it is used in its proper sense of مَعْدُودًا, and is put in the accus. case as a denotative of state; or it is used in this case as an inf. n. (IAth, O.)
It signifies also The years of a man's life, which one numbers, or counts. (IAạr, O, Ḳ. [In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.]) Hence the phrase رَقَّ عَدَدُهُ The years of his life, which he numbered, became few, the greater part having passed. (IAạr, O.)


: see the next paragraph.


an inf. n. of 3 [q. v.]. (TA.)
يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence.
Also] The day of giving: (Ṣ, O:) العِدَاد signifies العَطَآء (Ṣ, O, Ḳ) in this phrase. (Ṣ, O.)
And i. q. يَوْمُ العَرْضِ [which generally means The day of the last judgment]. (TA.)
And one says, أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ meaning I came to such a one on a Friday (يوم حُمُعَةٍ), or on a Minor Festival (يوم فِطْرٍ), or on a Great Festival (يوم أَضْحَى). (O, Ḳ, * TA.)
And لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا, (Ṣ, O, Ḳ,) or عِدَادَ الثُّرَيَّا القَمَرَ, and فِى نُزُولِ القَمَرِ الثُّرَيَّا, (TA,) meaning I met such a one once in the month: (Ṣ, O, Ḳ:) because the moon makes its abode in الثريّا [the Pleiades, its third Mansion,] once in every month: (Ṣ, O:) IB [understood the meaning to be, once in the year; for he] asserts that, correctly, J should have said, because the moon is in conjunction with الثريّا once in every year, and that is on the fifth day of [the Syrian month] Ádhár [corresponding to March O. Ṣ.], agreeably with what is said in a verse of Ibn-Holáhil which will be found cited in what follows: but [this verse evidently relates to what was the case in its author's time; for it is well known that] the moon traverses the firmament once in every month, and is every night in a [different], Mansion, and it is therefore in [the Mansion of] الثريّا once in every month. (L, TA.) [Accord. to some,] one says, لَا آتِيكَ إِلَّا عِدَادَ القَمَرِ الثُّرَيَّا, meaning I will not come to thee save once in the year: because the moon makes its abode in الثريّا but once in the year: (A:) and مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الثُّرَيَّا القَمَرَ, and إِلَّا قِرَانَ القَمَرِ الثُّرَيَّا, meaning Such a one comes not to us save once in the year: and مَا أَلْقَاهُ إِلَّا الثُّرَيَّا القَمَرَ عِدَّةَ, and الّا عِدَادَ الثُّرَيَّا القَمَرَ, and الّا عِدَادَ الثُّرَيَّا مِنَ القَمَرِ, meaning I do not meet him save once in the year: (TA:) [but these explanations are probably founded upon a want of due consideration of a statement which here follows:] after citing this verse of Aseed, or Useyd, or Useiyid, [written in the TA اسيد,] Ibn-Holáhil, or Ibn-El-Holáhil, [thus differently written in different places,]
* إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّا *
* لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ *
[When the moon is in conjunction with the Pleiades in a third night, then winter has departed], AHeyth said, [as though what was the case at a particular period of a cycle were the case generally,] the moon is in conjunction with الثريّا only in a third night from the new moon, [meaning only once in the year in the third night,] and that is in the beginning of spring and the end of winter. (TA.)
And عِدَادٌ and عِدَدٌ, (Ṣ, O, Ḳ,) the latter a contraction of the former, used by poetic license, (Ṣ, O,) signify A paroxysm of pain which a person stung or bitten by a venomous reptile suffers on the completion of a year from the day on which he was stung or bitten: (Ṣ, O, Ḳ: *) a paroxysm of pain occurring at a certain period: (A:) a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison which kills at a certain period: and the regular period of the return of a fever is called its عِدَاد. (TA.) One says, أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (Ṣ, O, * Ḳ.) And بِهِ مَرَضٌ عِدَادٌ He has a malady that intermits and returns. (A.) And عِدَادُ السَّلِيمِ is said to signify A period of seven days from that on which the person has received a venomous sting or bite: when it has expired, his recovery is hoped for: as long as it has not expired, one says, هُوَ فِى عِدَادِهِ. (A, TA.) [See also 3.]
عِدَادٌ signifies also The time of death. (O, Ḳ.)
And A day, or night, when the family of a person deceased assemble together to wail for him. (ISk, TA.)
And A touch of insanity or diabolical possession: (Ṣ, O, Ḳ:) or an affection resembling insanity or diabolical possession, that takes a man at certain times. (Az, TA.) One says, بِالرَّجُلِ عِدَادٌ In the man is a touch of insanity [&c.]. (Ṣ, O.)
And The twanging of a bow; (Ṣ, O, Ḳ; *) and so عَدِيدٌ. (O, Ḳ.)
See also the next paragraph, in five places:
and see عَدِيدَةٌ.


: see عَدَدٌ, in three places.
Also A man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but has no kindred in it: (Mṣb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (Ḳ, TA,) but is not with them (معهم [app. a mistranscription for مِنْهُمْ of them]); as also عِدَادٌ. (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ, (Ṣ, Mgh, O, Mṣb,) and مِنْ عِدَادِهِمْ, (Mṣb,) Such a one is numbered, or reckoned, among the sons of such a one. (Ṣ, Mgh, O, Mṣb.) And فِى بَنِى عِدَادُهُ فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (Ṣ, O, Ḳ.) And أَهْلِ فُلَانٌ فِى عِدَادِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (Ṣ, O.)
And A like, or an equal; [originally, in number;] (A, O, Ḳ;) as also عِدٌّ and عِدَادٌ: (IAạr, O, Ḳ:) pl. of the first عَدَائِدُ; and of the second and third أَعْدَادٌ. (TA.) One says, هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ These dirhems are equal to these. (A, * TA.) And هُمْ عَدِيدُ الحَصَى وَالثَّرَى They are equal in multitude, or quantity, to the pebbles and the moist earth; (Ṣ, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare,
* وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ *
Th explains by saying that he likens her to the staff of the wayfarer, because of her being smooth, as though عدائد here meant knots: [so that, accord. to him, we should render the verse thus: And compact in make, or swift and excellent, like the staff of those who go far away with their camels to pasture, having no knots:] but Az says that the meaning is, [like Hiráwet-el-Aazáb (a celebrated mare)], having no equals. (TA.)
See also عِدَادٌ, last sentence but one.


A lot, portion, or share: (IAạr, O, Ḳ:) like غَدِيدَةٌ: (IAạr, O:) pl. عَدَائِدُ; (IAạr, O, TA;) with which عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says,
* تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا *
* وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ *
The portions of property and inheritance of the sharers fly away in the course of time, two together and singly; but the lordship, or mastery, is still remaining for the boy: (IAạr, TA:) or the poet means those who share with him [i. e. with the boy] (مَنْ يُعَادُّهُ) in the inheritance: or it (عدائد) is from عُدَّةُ المَالِ [i. e. what one prepares for a future time, of property]: (Ṣ, O:) for عدائد, in this verse, some read غَدَائِدُ. (L in art. غد [q. v.]) [See also زَعَامَةٌ.]


and عَدَّانٌ The time, or period, of a thing; (IAạr, Ḳ, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAạr, TA;) and in the saying جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ I came at the time of thy doing that; (TA;) and thus in the saying كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ That was in the time of such a one: (Ṣ, O:) or the first, and best, or most excellent, part, (Ḳ, TA,) and the most, (TA,) of a thing; (Ḳ, TA;) accord. to Az, from أَعَدَّهُ “ he prepared it; ” and so in the saying كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ and مُلْكِهِ [That was in the first and best and chief part of his young manhood and of his dominion]. (TA.) [See also art. عدن.]
عِدَّانٌ as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a pl.


inf. n. of عَدْعَدَ [q. v.]. (IAạr, O.)
And The cry, or crying, of the sand-grouse (القَطَا): (A ʼObeyd, O, Ḳ:) app. onomatopoetic. (A ʼObeyd, O.)

جَيْشٌ أَعَدُّ

An army in the most complete state of preparation, or equipment. (TA, from a trad.)


The side (ISd, TA) of a man and of a horse &c.: (L in art. معد [in which it is fully explained]:) المَعَدَّانِ signifies the places of the two boards of the saddle (Ṣ, * O, * A, Ḳ, * TA) upon the two sides of the horse. (A, TA.) One says, عَرِقَ مَعَدَّاهُ [The parts of his sides beneath the two boards of the saddle sweated]. (A, TA.)

اللِّبْسَةُ المَعَدِّيَّةُ

The mode of dress of the sons of Ma'add, which was coarse and rude. (Ṣ, from a trad. [See Q. Q. 2.])


[meaning Numbered, counted, reckoned, or computed,] is applied to any number, little or large; but مَعْدُودَاتٌ more particularly denotes few; and so does every pl. formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ; though it is allowable to use such a pl. to denote muchness. (Zj, TA.) الأَيَّامُ المَعْدُودَاتُ signifies The days called أَيَّامُ التَّشْرِيقِ; (Ṣ, Mgh, O, Mṣb, Ḳ;) the three days next after the day of the sacrifice [which is the tenth of Dhu-l-Hijjeh]; thus called because they are few. (TA.) And one also says دَرَاهِمُ مَعْدُودَةٌ [lit. Numbered, or counted, dirhems] as meaning a few dirhems. (TA.)


is the dim. of المَعَدِّىُّ, (Ṣ, O, Ḳ,) meaning He whose origin is referred to Ma'add, (Ṣ, O, TA,) and is originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ, (IDrst, TA,) thus pronounced without the teshdeed of the د because the double teshdeed, (IDrst, Ṣ, O, Ḳ, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, Ṣ, O, Ḳ, TA,) combined with the ى that denotes the dim.: (Ṣ, O, Ḳ:) it is thus pronounced in the prov., أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ [Thy hearing of the Mo'eydee is better than thy seeing him]: (Ks, Ṣ, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه, (Ḳ, TA,) which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with nasb, regarding أَنْ as understood, though this is anomalous: (TA:) or تَسْمَعُ بِالْمُعَيْدِىِّ لَا أَنْ تَرَاهُ; as though meaning hear thou of the Mo'eydee, but do not see him: (ISk, Ṣ, O, Ḳ:) of which three variants, the second is that which is best known: so says A ʼObeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (Ṣ, O, Ḳ, TA. [See also Freytag's Arab. Prov. i. 223.])

مُعْتَدٌّ بِهِ

A thing included in a numbering, or reckoning. (Mṣb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]


is used in a verse of Ibn-Mukbil as meaning The legs of a she-camel. (AA, TA voce أَطَامِيمُ, q. v.)