عوج عود عوذ
1. ⇒ عود ⇒ عاد
عَادَ إِلَيْهِ, (Ṣ, A, O, TA,) and لَهُ, and فِيهِ, (TA,) aor. يَعُودُ, (Ṣ, O,) inf. n. عَوْدٌ and عَوْدَةٌ, (Ṣ, O, Ḳ, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ, (Ḳ, TA,) He, or it, returned to it, (Ṣ, A, O, Ḳ,* 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: (Mṣb in art. رجع:) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (Ṣ, O:) andاِعْتَادَ↓, also, signifies he returned: (KL:) or عاد إِلَى كَذَا, and لَهُ, inf. n. عَوْدٌ (Mgh, Mṣb) and عَوْدَةٌ, (Mṣb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ; (Mgh,* Mṣb;) 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 Ḳur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O,* and Bḍ 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; (Bḍ in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bḍ * 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: (Ḳ, 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,]
عَادَهُ is also syn. with اِعْتَادَهُ, q. v. (Ṣ, O.)
[Hence, also,] عاد, (Az, TA,) inf. n. عَوْدٌ (Az, Ḳ, TA) and عِيَادٌ, (Ḳ,) He repeated, or did a second time. (Az, Ḳ,* 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]. (Ṣ, O.) See also 4, in two places.
And عُدْتُهُ, (Ṣ, O, Mṣb, Ḳ,) aor. أَعُودُهُ, (Ṣ, O,) inf. n. عِيَادَةٌ (Ṣ, O, Mṣb, Ḳ) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (Ḳ) and عَيْدُودَةٌ [like كَيْنُونَةٌ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ:] I visited him, (Mṣb, Ḳ, TA,) [commonly and especially (see again عَائِدٌ)] meaning a sick person. (Ṣ, O, Mṣb, Ḳ, TA.)
عَادَنِى الشَّىْءُ, (TA,) inf. n. عَوْدٌ; (Ḳ;) andاِعْتَادَنِى↓, (TA,) inf. n. اِعْتِيَادٌ; (Ḳ;) The thing befell me, betided me, or happened to me. (Ḳ,* TA.) One says,اِعْتَادَنِى↓ هَمٌّ وَحُزْنٌ [Anxiety and grief betided me]. (TA.)
عَاد بِمَعْرُوفٍ, aor. يَعُودُ, inf. n. عَوْدٌ, He conferred, or bestowed, favour, or a favour or benefit. (Mṣb.) 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. يَعُودُ, [meaning It brought him that which was a good return or profit,] is said of a thing purchased with the price of another thing. (Ṣ. and Ḳ in art. رجع.)
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.)
عَوْدٌ is also syn. with رَدٌّ: (Ḳ, 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 TḲ, one says, عاد السَّائِلَ, meaning رَدَّهُ, i. e. He turned back, or away, the beggar, or asker.]
And i. q. صَرْفٌ: (Ḳ:) 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 Yaạḳoob. (TA.)
2. ⇒ عوّد
عوّدهُ إِيَّاهُ He accustomed, or habituated, him to it. (Mṣb, Ḳ.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (Ṣ, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-ʼAdnán as meaning This is a thing that causes men to become accustomed, or addicted, to treating me wrongfully. (O, TA.)
عوّد [from the subst. عُوَادَةٌ] He (a man, O) ate what is termed عُوَادَة, (O, Ḳ,) i. e. food brought again after its having been once eaten of. (O.)
عوّد said of a camel, (Ṣ, O, Ḳ,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ, (Ḳ,) He became such as is termed عَوْد [i. e. old,, &c.]: (Ṣ, O, Ḳ:) 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. (IAạr, TA.)
عيّد [from عِيدٌ, and therefore retaining the ى in the place of the original و], (Ṣ, Mṣb, Ḳ,) inf. n. تَعْيِيدٌ, (Mṣb,) 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]. (Ṣ, Mṣb, Ḳ.) 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. ⇒ عاود
مُعَاوَدَةٌ signifies The returning to the first affair. (Ṣ, O.)
And عاودهُ He returned to it time after time. (Mṣb.)
[Hence,] i. q. اِعْتَادَهُ, q. v., as syn. with تَعَوَّدَهُ. (Ḳ.)
[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]; (Ṣ * and Ḳ in art. رجع;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ. (Mṣb in that art.)
And عاودهُ بِٱلْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (Ṣ, O.)
[Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.)
And عَاوَدَتْهُ الحُمَّى (Ṣ, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.)
4. ⇒ اعود ⇒ اعاد
اعادهُ (O, Ḳ) He returned it, or restored it, (Ḳ,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, Ḳ.)
And He did it a second time: (Ṣ, Mṣb:) he repeated it, or iterated it; syn. كَرَّرَهُ; namely, speech; (Ḳ;) as alsoعَادَ↓ لَهُ; he said it a second time; (Mgh;) andعاد↓ إِلَيْهِ 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. (Mṣb.) 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; andعَائِدَةُ↓ الكَلَامِ, 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. (IAạr, TA; and A in art. بدأ; q. v.)
[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.)
[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. ⇒ تعوّد
see 8, in three places.
6. ⇒ تعاود
تعاودوا They returned, each party of them to its chief, or leader, in war or battle, (Ṣ, Ḳ,), &c. (Ṣ.)
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. ⇒ اعتود ⇒ اعتاد
اعتاد: see 1, near the beginning.
اعتادهُ He frequented it; or came to it and returned to it; namely, a place. (T in art. ارى.)
And He looked at it time after time until he knew it. (TA in art. بلد.)
And, as alsoتعوّدهُ↓, (Ṣ, O, Mṣb, Ḳ,) andعَادَهُ↓; (Ṣ, O;) and soعاودهُ↓, inf. n. مُعَاوَدَةٌ and عِوَادٌ; andاعادهُ↓, (Ḳ,) andاستعادهُ↓; (O, Ḳ;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (Ṣ, O, Mṣb, Ḳ.) It is said in a trad.,تَعَوَّدُوا↓ الخَيْرَ 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. (Ṣ.)
See also 1, latter half, in two places.
10. ⇒ استعود ⇒ استعاد
استعادهُ He asked him to return. (O, Mṣb, Ḳ.)
And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (Ṣ, O, Mṣb, Ḳ:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Ḥar p. 28.)
عَادٌ: see عَادَةٌ.
مَا أَدْرِى أَىُّ عَادَ هُوَ, (Ṣ, O, Ḳ,) عاد being in this case imperfectly decl., (Ṣ, O, [but in the CK and in my MṢ. copy of the Ḳ it is written عادٍ,]) means I know not what one of mankind he is. (Ṣ, O, Ḳ.) [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]:
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?]:
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:
and some of the people of El-Ḥijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of إِنَّ:
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:
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 alsoعَوْدَةٌ↓, (Ṣ, O, Ḳ,) andعُوَادَةٌ↓, andمَعَادٌ↓. (Ḳ.) [Hence,] one says, لَكَ العَوْدُ andالعَوْدَةُ↓ andالعُوَادَةُ↓ It is for thee to return (Lḥ, Ḳ, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) Andاَللّٰهُمَّ ٱرْزُقْنَا إِلَى البَيْتِ مَعَادًا↓ andعَوْدَةً↓ (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, Ḳ,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ: (Ḳ:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى: (Sb:) expl., with other similar phrases, in art. بدأ, q. v.
Also A camel, (IAạr, Ṣ, O, Mṣb, Ḳ,) and a sheep or goat, (IAạr, O, Ḳ,) old, or advanced in age: (Ṣ, O, Mṣb, Ḳ:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف: (Ṣ, 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
It is also applied to man: (Ṣ, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ, (Ṣ, O, Ḳ,) † Ask thou aid of a person of age, (Ṣ, O,) and experience in affairs, (O,) and knowledge, (Ṣ, 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: (Ṣ, O:) or ask aid, in thy war, of perfect men advanced in age: (Ḳ:) a proverb. (Ṣ, O.) [See also Freytag's Arab. Prov. i. 586.]
And ‡ An old road: (Ṣ, O, Ḳ:) from the same word as an epithet applied to a camel. (O.) A poet says, (Ṣ, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the Ṣ,)
* عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ ** يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ *
(Ṣ,* O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (Ṣ, 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.]
And سُودَدٌ عَوْدٌ means ‡ Old [lordship, or glory or honour or dignity]. (Ṣ, A, O, Ḳ, TA.) [See also عَادِىٌّ.]
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.)
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, Ḳ:) 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: (Ḥar p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ, in art. فج:)] pl. [of mult.] عِيدَانٌ, (Ṣ, Mgh, O, Mṣb, Ḳ,) originally عِوْدَانٌ, (Mṣb,) and [of pauc.] أَعْوَادٌ. (Ṣ, O, Mṣb, Ḳ.)
[Hence,] رَكَّبَ ٱللّٰهُ 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.)
And سَبِيلُ ذِى الأَعْوَادِ † 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.)
And العُودَانِ The pulpit and the staff of the Prophet. (Sh, O, Ḳ.)
And one says, هُوَ صُلْبُ العُودِ: ‡ see art. صلب.
And هُوْ مِنْ عُودِ صِدْقٍ and سَوْءٍ ‡ [He is of a good branch and of a bad branch]. (TA.)
And it is said in a trad. of Shureyh, إِنَّمَا القَضَآءُ جَمْرٌ فَٱدْفَعِ 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.)
عُودُ الصَّلِيبِ: see يَبْرُوحٌ.
العُودُ also signifies [Aloes-wood;] a well-known odoriferous substance; (Mṣb;) that with which one fumigates himself; (Ṣ, O, Ḳ;*) 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.])
And A certain musical instrument, (Ṣ, O, L, Mṣb, Ḳ,) 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. (Mṣb.)
And The bone [called os hyoides] at the root of the tongue; (O, Ḳ;) also called عُودُ اللِّسَانِ. (O.)
And أُمُّ العُودِ signifies The [portion, or appertenance, of the stomach of a ruminant animal, called] قِبَة, (O,) or قِبَّة, (Ḳ,) 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, (Ṣ, O, Ḳ,) or of some other kind, (Ṣ, O,) of disease, or of grief, (O, Ḳ,) and the like, (Ḳ,) of affliction, and of desire: and accord. to Az, the time of return of joy and of grief. (TA.)
[And hence, A festival; or periodical festival;] a feast-day; (KL;) i. q. مَوْسِمٌ; (Mṣb;) any day on which is an assembling, or a congregating; (Ḳ;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAạr, 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; (Ṣ, O, Mṣb;) 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.)
See also عَادَةٌ, in two places.
Also, A certain sort of mountain-tree, (Ḳ, 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: (Ḳ:) 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 means عَادَتِى [i. e. My habit returned to me: but see the next preceding paragraph, first sentence]: (L, TA:) the pl. of عَادَةٌ is عَادَاتٌ (Ṣ, O, Mṣb) andعَادٌ↓, (Ṣ, O, Mṣb, Ḳ,) or rather this is a coll. gen. n., (TA,) andعِيدٌ↓, (L, Ḳ, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ, like حِوَجٌ, a pl. of حَاجَةٌ,] and عَوَائِدُ, (Mṣb, 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: (Ṣ, A, Mgh,* O, Mṣb,* Ḳ:) as though so called in relation to the [ancient and extinct] tribe of 'Ád (عاد). (Ṣ, A, O, Mṣb.) 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. (Mṣb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Mṣb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Mṣb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Mṣb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ.]
عِيدِيَّةٌ an appellation given to Certain excellent she-camels; (Ṣ, O, Ḳ;) so called in relation to a stallion, (Ṣ, O, Ḳ,) well-known, (Ḳ,) that begat an excellent breed, (Ṣ, O,) named عِيدٌ: (O, Ḳ:) [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, Ḳ:) or in relation to 'Ád Ibn-'Ád: or ʼÁdee Ibn-'Ád: (Ḳ:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El-'Ámiree: (O, Ḳ:) Az says that he knew not the origin of their name. (L.)
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 Aṣ. (L.)
عَيْدَانٌ / عَيْدَانَةٌ
عَيْدَانٌ Tall palm-trees: (Aṣ, Ṣ, O, Ḳ:) or the tallest of palm-trees: (Ḳ 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: (AḤn, M, TA in art. عيد:) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد:) [a coll. gen. n.:] n. un. with ة
عَوَادٌ: see عُوَادَةٌ.
عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا, (Ṣ, O, Ḳ,) as also عُوَادًا and عِوَادًا, (O, Ḳ,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (Ṣ, O, Ḳ:) or kind treatment. (TA.)
عَوَادِ, [an imperative verbal noun,] like نَزَالِ (Ṣ, O) and تَرَاكِ, (Ṣ,) means Return thou; syn. عُدْ. (Ṣ, O, Ḳ.)
عُيَيْدٌ dim. of عِيدٌ, q. v. (TA.)
عُوَادَةٌ: see عَوْدٌ, first and second sentences.
Also, (Ṣ, O, Ḳ,) 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: (Ṣ, O:) or food brought again for a particular man after a party has finished eating. (A, Ḳ.)
عَوَّادٌ / عَوَّادَةٌ
عَوَّادٌ A player upon the عُود [or lute]: (Ḳ:) 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: (Mṣb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Mṣb, Ḳ) andعَوْدٌ↓, (Ḳ,) 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, Mṣb, TA,) incorrectly said in the Ḳ to be a pl. of عَائِدٌ; and عَوَائِدُ also is a pl. of the fem. (TA.)
عَائِدَةٌ fem. of عَائِدٌ [q. v.]. (Az, Mṣb, TA.)
عَائِدَةُ الكَلَامِ: see 4.
عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (Ṣ, O, Ḳ:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (Ḳ:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (Ṣ, O, Ḳ:) a subst. from عَادَ بِمَعْرُوفٍ: (Mṣb:) pl. عَوَائِدُ. (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (Ṣ, 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: (Ṣ, O, Ḳ:*) or more easy, or convenient, to thee. (A,* TA.)
مَعَادٌ, signifying Return, is originally مَعْوَدٌ. (IAth, TA.) See عَوْدٌ, first and third sentences.
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. (Ṣ, A, O, Ḳ.)
[Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ; (M, Ḳ, TA;) [and] so مَعَادُ الخَلْقِ: (Ṣ, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (Ḳ.) And Mekkeh: (O, Ḳ:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ, in the Ḳur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, Ḳ:) or معاد here means Paradise: (Ḳ:) 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.)
And The pilgrimage. (Ḳ.)
And مَعَادٌ (Lth, TA) andمَعَادَةٌ↓ (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, (Ḳ,) the latter anomalous, (TA,) A sick person visited. (Ḳ.)
مُعِيدٌ A stallion-camel that has covered repeatedly; (Ṣ, M, O, Ḳ;) and that does not require assistance in his doing so. (Sh, O.)
And hence, (Sh, O,) applied to a man Acquainted with affairs, (Sh, O, Ḳ,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, Ḳ.*) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ, meaning Such a one is able to do this thing: (Ṣ, O, Mṣb, Ḳ:*) because accustomed, or habituated, to it. (Mṣb.)
And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, Ḳ, TA.)
المُبْدِئُ المُعِيدُ applied to God:
and مُبْدِئٌ مُعِيدٌ applied to a man, and to a horse: see art. بدأ.
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, Ḳ;) applied to a man. (Lth, A.)
A courageous man; (Ṣ, O, Ḳ;) because he does not become weary of conflict. (Ṣ, O.)
And One skilful in his work. (A.)