اجن احد احن
2. ⇒ أحّد
أحّدهُ, [inf. n. تَأْحِيدٌ,] He made it one; or called it one: as also وحّدهُ. (TA in art. وحد.) You say, أَحِّدِ الِاثْنَيْنِ Make thou the two to become one. (Ḳ.) It is related in a trad., that Moḥammad said to a man who was making a sign with his two fore fingers in repeating the testimony of the faith, [There is no deity but God, &c.,] أَحِّدْأَحِّدْ [meaning that he should make the sign with one finger only]. (Ṣ.) And أَحَدَّ ٱللّٰهَ means He declared God to be one; he declared, or professed, the unity of God; as also وحّدهُ. (T and L in art. وحد.)
أَحِّدِ العَشَرَةَ, (Ṣ, Ḳ,) inf. n. تَأْحِيدٌ, (Ḳ,) Make thou the ten to become eleven, (Ṣ, Ḳ,) is a phrase mentioned by Fr on the authority of an Arab of the desert. (Ṣ.)
8. ⇒ ائتحد
10. ⇒ استأحد
استأحد He (a man, Ṣ) was, or became, alone, by himself, apart from others, or solitary; syn. اِنْفَرَدَ; (Ṣ, Ḳ;) as alsoٱتَّحَدَ↓ [written with the disjunctive alif اِتَّحَدَ, originally اِئْتَحَدَ or اِوتَحَدَ], (Ḳ, TA,) or تَوَحَّدَ. (CK.)
مَا ٱسْتَأْحَدَ بِهِ He did not know it; did not know, or had not knowledge, of it; did not understand it; did not know the minute circumstances of it; or did not perceive it by any of the senses; syn. لَمْ يَشْعُرْ بِهِ; (L, Ḳ;) i. e., a thing, or an affair: of the dial. of El-Yemen. (L.)
أَحَدٌ, originally وَحَدٌ, the و being changed into أ, (Mṣb,) One; the first of the numbers; (Ṣ;) syn. [in many cases] with وَاحِدٌ; (Ṣ, Mṣb, Ḳ;) with which it is interchangeable in two cases, to be explained below: (Mṣb:) pl. آحَادٌ and أُحْدَانٌ (Ḳ) and أَحَدُونَ, which last occurs in a phrase hereafter to be mentioned; (TA;) or it has no pl. in this sense; (Mṣb, Ḳ,* TA;) and as to آحَادٌ, it may be pl. of وَاحِدٌ, [and originally أَوْحَادٌ,] like أَشْهَادٌ as pl. of شَاهِدٌ, (Th, Mṣb,) a pl. of pauc. (Mṣb.) The fem. is إِحْدَى↓ only; and this is only used in particular cases, to be shown below: (Mṣb:) most agree that the ى in this word is the characteristic of the fem. gender: but some say that it is to render it quasi-coordinate to the quadriliteral-radical class: [this, however, is inconsistent with its pronunciation, which is invariably إِحْدَى, not إِحْدَّى:] (TA:) its pl. is إِحَدٌ, as though the sing. were إِحْدَةٌ, like as is said of ذِكَرٌ as pl. of ذِكْرَى: one of the expositors of the Tes-heel writes it أُحَدٌ, with damm and then fet-ḥ; but a pl. of this measure is not applicable to a sing. of the measure فِعْلَى, with kesr. (MF.) The dim. of أَحَدٌ is أُحَيْدٌ↓; and that of إِحْدَى is أُحَيْدَى↓. (L in art. وحد.)
It is interchangeable with وَاحِدٌ in two cases: first, when it is used as an epithet applied to God: (Mṣb:) for الأَحَدُ, as an epithet, is applied to God alone, (Mṣb, Ḳ,) and signifies The One; the Sole; He who has ever been one and alone: or the Indivisible: or He who has no second [to share] in his lordship, nor in his essence, nor in his attributes: (TA:) you say, هُوَ الوَاحِدُ and هُوَ الأَحَدُ: and in like manner, أَحَدٌ, without the article, is used as an epithet specially in relation to God, and is interchangeable in this case [but not in other cases] with وَاحِدٌ: therefore you do not say رَجُلٌ أَحَدٌ nor دِرْهَمٌ أَحَدٌ and the like [but رَجُلٌ وَاحدٌ and دِرهَمٌ وَاحِدٌ, &c.] (Mṣb.) [See also وَاحِدٌ, in art. وحد.] In the phrase in the Ḳur [cxii. 1], قُلْ هُوَ ٱللّٰهُ أَحَدٌ [Say, He is God, One God], أَحَدٌ is a substitute for ٱللّٰهُ; for an indeterminate noun is sometimes a substitute for a determinate noun, as in another passage in the Ḳur, xcvi. 15 and 16. (Ṣ.) Secondly, it is interchangeable with وَاحِدٌ in certain nouns of number: (Mṣb:) you say أَحَدَ عَشَرَ [masc.] and إِحْدَى عَشْرَةَ [fem.] (Ṣ) [meaning Eleven: and in these two cases you may not substitute وَاحِدٌ and وَاحِدَةٌ for أَحَدٌ and إِحْدَى: but] in أَحَدٌ وَعِشْرُونَ [One and twenty, and the like,] أَحَدٌ is interchangeable with وَاحِدٌ. (Mṣb.) Ks says, When you prefix the article ال to a number, prefix it to every number; therefore you should say, مَا فَعَلَتِ الأَحَدَ العَشَرَ الأَلْفَ الدِّرْهَمَ [What did the eleven thousand dirhems?]: but the Basrees prefix it to the first only, and say, ما فعلت الأَحَدَ عَشَرَ أَلْفَ دِرْهَمٍ. (Ṣ.)
In [most] cases differing from these two, there is a difference in usage between أَحَدٌ and وَاحِدٌ: the former is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; [as in exs. which will be found below;] and is used absolutely in negative phrases; [as will also be seen in exs. below;] whereas وَاحِدٌ is used in affirmative phrases as a prefixed noun and otherwise: the fem. إِحْدَى, also, is only used as a prefixed noun, except in numbers (Mṣb) [and in one other instance, which see below]. Using أَحَدٌ and its fem. in affirmative phrases as prefixed nouns, you say, قَامَ أَحَدُ الثَّلَاثَةِ [One of the three stood]; and قَالَتْ إِحْدَا هُمَا [One of them two (females) said]; and خُذْ إِحْدَى الثَّلَاثَةِ [Take thou one of the three]. (TA.) The phrase إِحْدَى بَنَاتِ طَبَقٍ means A calamity: (Ḳ:) or, as some say, (TA, but in the Ḳ “and,”) a serpent; (Ḳ, TA;) so called because it twists itself round so as to become like a طَبَق. (TA.) And the phrase إِحْدَى الإِحَدِ, (L, Ḳ, TA,) in which the latter word has kesr to the إ and fet-ḥ to the ح, and is pl. of the former, also written الأُحَدِ, but this form is disapproved by MF, as has been shown above, (TA, [in several copies of the Ḳ incorrectly written الأَحَدِ,]) [lit. means One of the ones; and] is applied to a great, or mighty, event; (L, Ḳ, TA;) one that is difficult, distressing, grievous, or terrible. (L, TA.) You say, أَتَى بِإِحْدَى الإِحَدِ [the last of which words is here again written in several copies of the Ḳ الأَحَدِ] He brought to pass a grievous, and great, or mighty, event, (Ḳ, TA,) when you desire to express the greatness and terribleness of an event. (TA.) You also say, فُلَانُ أَحَدُ الأَحَدِينَ, and وَاحِدُ الأَحَدِينَ, (Ḳ, TA,) the latter in one copy of the Ḳ written وَاحِدُ الوَاحِدِينَ, in which the latter word is pl. of the former, (TA,) and وَاحِدُ الآحَادِ, and إِحْدَى الإِحَدِ, (Ḳ, TA,) like a phrase before mentioned, only the former is applied to a calamity, and this to an intelligent being, and written in the two manners before mentioned, the difference being only in application, (TA, [in several copies of the Ḳ here again written إِحْدَى, الأَحَدِ, and in the CK اَحَدِىُّ الاَحَدِ,]) and إِحْدَى الأَحَدِينَ, (Et-Tes-heel,) and إِحْدَى الآحَادِ, (TA,) which are expressions of the utmost praise, (IAạr, AHeyth, Ḳ,) [lit. Such a man is one of the ones; meaning] such a one is unique among the uniques; (TA;) one who has no equal; unequalled; incomparable. (IAạr, Tes-heel.) It seems that the form of pl. used in the phrase أَحَدُ الأَحَدِينَ is used only as applied to rational beings; but it is said in the Expositions of the Tes-heel that this phrase signifies One of the calamities; the form of the rational pl. being given to nouns significant of things deemed great, mighty, or grievous. (AHeyth.) In the phrase إِحْدَى الإِحَدِ, the fem. forms are said to be used for the purpose of giving intensiveness to the signification, as though the meaning were دَاهِيَةُ الدَّوَاهِى, the word داهية being [an intensive epithet] from دَهَآءٌ as signifying intelligence, or intelligence mixed with craft or cunning and forecast; or by داهية being meant a calamity. (Expositions of the Fṣ, TA.) AḤei thought أَحَدُ الأَحَدِينَ to be an epithet applied to a male, and إِحْدَى الإِحَدِ to be applied to a female: but his opinion has been refuted by Ed-Demámeenee in the Expos. of the Tes-heel: and this latter author there remarks, that in expressions meant to denote praise [of a man], أَحَدٌ and إِحْدَى are prefixed to their own proper pls., as أَحَدُونَ and إِحَدٌ; or to an epithet, as in the case of أَحَدُ العُلَمَآءِ [One of the learned]; but that they have not been heard prefixed to generic nouns. (TA.) You say likewise, هُوَ ٱبْنُ إِحْدَاهَا He is born of noble, or generous, ancestors, both on the father's and the mother's side; speaking of a man and of a camel. (L and Ḳ in art. وحد.) And لَا يَقُومُ بِهٰذَا الأَمْرِ إِلَّا ٱبْنُ إِحْدَاهَا None will manage this thing, or affair, but a noble, or generous, man. (AZ, L in art. وحد.) Andلَا يَسْتَطِيعُهَا↓ ٱبْنُ إِحْداتِهَا [None will be able to perform it but a noble, or generous, man]. (L in art. وحد.)
One instance is mentioned, of the occurrence, in a trad., of إِحْدَى not used as a part of a number [i. e. not as a part of the compound إِحْدَى عَشْرَةَ] nor as a prefixed noun; viz., إِحْدَى مِنْ سَبْعٍ [One of seven]; in which سبع is said to mean the nights of 'Ád [during which that tribe was destroyed], or the years of Joseph [during which Egypt was afflicted with dearth]. (MF, from the Fáïk, &c.)
Used in a negative phrase, أَحَدٌ signifies Any one with whom one may talk or speak: and in this manner it is used without variation as sing. and pl. and fem. (Ṣ) as well as masc. (Mṣb.) You say, لَا أَحَدَ فِى الدَّارِ [There is not any one in the house]: but you do not say, فِيهَا أَحَدٌ [as meaning the contrary]. (Ṣ.) We read in the Ḳur [lxix. 47, this ex. of its use as a masc. pl.], فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ [And not any persons of you should have withheld me from punishing him]. (Ṣ.) And in the same [xxxiii. 32, we find this ex. of its use as a fem. pl.], لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَآءِ [Ye are not like any others of women]. (Ṣ.)
It is also used in interrogative phrases; as in the saying, هَلْ أَحَدٌ رَأَى مِثْلَ هٰذَا [Has any one seen the like of this?]; (AʼObeyd, L;) and in the saying, يَا حَدْ رَآهَا [for يَا أَحَدٌ, O, has any one seen her, or it?]. (L, from a trad.)
It is [said to be] also used in the sense of شَىْءٌ [meaning Anything], applied to an irrational being; as in the saying, مَا بِا لدَّارِ مِنْ أَحَدٍ إِلَّا حِمَارًا There is not in the house anything, rational or irrational, except an ass: so that the thing excepted is united in kind to that from which the exception is made [accord. to this rendering; but this instance is generally regarded as one in which the thing excepted is disunited in kind from that from which the exception is made]. (Mṣb.) So too in the Ḳur lx. 11, accord. to the reading of Ibn-Mesʼood: (Mṣb:) but others there read شَىْءٌ, which may mean any one or any thing. (Bḍ, Jel.)
الأَحَدٌ, (Ḳ,) as also يَوْمَ الأَحَدِ, (Ṣ, Mṣb,) as a proper name, (Mṣb,) is applied to A certain day; (Ḳ;) [Sunday;] the first day of the week; or, as some say, [i. e. as some term it,] the second of the week; (TA;) for the Arabs are said, by IAạr, to have reckoned the Sabbath, or Saturday, as the first, though they called Sunday the first of the days: (Mṣb in art. جمع:) it is sing., and masc.: (Lḥ:) pl. [as above, i. e.] آحَادٌ (Ṣ, Mṣb, Ḳ) and أُحْدَانٌ: (Ḳ:) or it has no pl. (Ḳ: [but in the TA this last observation is very properly restricted, as relating only to أَحَدٌ as syn. with وَاحِدٌ, and as applied to any unknown person.]) In this sense, it has no dim. (Sb, in Ṣ, art. امس.)
الآحَادُ in lexicology signifies What have been transmitted by some of the lexicologists, but not by such a number of them as cannot be supposed to have agreed to a falsehood: what has been transmitted by this larger number is termed مُتَوَاتِرُ. (Mz 3rd نوع.)
إِحْدَى: fem. of أَحَدٌ, q. v.
إِحْدَاةٌ: fem. of أَحَدٌ, q. v.
أَحَدِيَّةٌ The unity of God; (Mṣb;) as also وَحْدَانِيَّةٌ. (L and Ḳ in art. وحد.)
أُحَادَ [accus. of أُحَادُ] is imperfectly decl., because of its deviation from its original, (Ṣ, Ḳ,) both in form and in meaning; (Ṣ;) [being changed in form from وَاحِدًا, and in meaning from ٱوَاحِدًا: (see ثُلَاثَ:)] you say, جَاؤُوا أُحَادَ أُحَادَ, [احاد being repeated for the purpose of corroboration,] meaning, They came one [and] one, one [and] one; or one [by] one, one [by] one. (Ṣ, Ḳ.) The dim. of أُحَادُ is أُحَيِّدٌ↓, perfectly decl., like ثُلَيِّثٌ [q. v.], &c. (Ṣ, in art. ثلث.)
أُحَيْدٌ dim. of أَحَدٌ, q. v.
أُحَيِّدٌ: see أَحَادَ.