سود

It is also transitive.

maṣdar سِيَادَةٌ, سُودٌ, and سُودَدٌ, in which the final د is added to make the word quasi-coordinate to words of the measure فُعْلَلٌ, as جُنْدَبٌ, بُرْقَعٌ, سُودُدٌ, and سُؤْدَدٌ; also سُؤْدُدٌ, of the dialect of Teiyi, and سَيْدُودَةٌ.

[He ruled his people, or held dominion over them.] اِسْتَادَهُمْ means the same.

Maṣdar سِيَادَةٌ, سِيَادٌ, and سُودَدٌ [etc.].

[See also سُودَدٌ below.]

سَاوَدَنِى فَسُدْتُهُ: see form 3.

In the one source the context shows that this means a disease attacking the liver from eating dates; in the other, a disease that affects sheep or goats.

Also given as سُئِدَ, like عُنِىَ.

Or the means the slaying of سَادَة [i.e. chiefs, lords, etc., plural of سَيِّدٌ].

According to the K, تَسْوِيدٌ also means the same as جُرْأَةٌ, that is, being bold, daring, or brave. But according to the O, سَوَّدَ means خَرِئَ, he voided his excrement — as though from what follows. Which of these two explanations is right (both can hardly be) I find no example to show.

Literally, he, or it, blackened his face. Also: he grieved, or displeased, him; and he disgraced him.

See the opposite, بَيَّضَ, and see also form 9.

The opposite of بَيَّضَ in this sense too; probably post-classical.

. He applied it as a remedy to the galls, or sores, on the backs of the camels.

So El-Umawee, in the article لهج.

.

Maṣdar سِوَادٌ and مُسَاوَدَةٌ. So called because you bring your سَوَاد [or person] near to his when you speak so with another; or, originally, I brought my سَوَاد, that is, my person, near to his.

also سَادَهُ.

It was said to the daughter of El-Khuss: why did you commit fornication, or what caused you to commit fornication, or why did you become pregnant, you being the mistress of your people? and she answered:

In my two copies of the S: قُرْبَ and طُولَ, as though a verb were understood.

Or, as some say, السواد here means enticing to جِمَاع; or, as others say, الجَمَاع itself.

Or: he tried to turn him to something by flattery or by deceitful arts, or to entice him, as shown above.

And: he drove him away — namely, a lion.

Because of its shortness and its scantiness.

Or, as others have it, they took him captive; or they asked of him a woman in marriage.

فِى القَوْمِ and مِنْهُمْ mean the same.

Also مِنْهُمْ.

Literally, his face became black.

Occasioned by fear or the like: he became grieved, sorrowful, or displeased; and confounded, or perplexed, unable to see his right course, from shame or in consequence of a deed he had done; and often meaning he became disgraced. Opposed to اِبْيَضَّ.

Also: land in which there are palm-trees; opposed to بَيْضَةٌ.

In the article بيض. [See also السَّوْدَآء under أَسْوَدُ, near the end.]

Black clothing.

In the article بيض. [See its opposite, بَيَاضٌ.]

Also سَوَادَتُهُ, أَسْوَدُهُ, سَوْدَاؤُهُ, and سُوَيْدَاؤُهُ, the last a diminutive.

Or a black thing in the heart; or the black clot of blood within the heart, resembling a piece of liver, as Zj says in his 'Khalk el-Insán'; or the heart's blood. The same as حَبَّتُهُ, or, as some say, دَمُهُ.

Also سُوَيْدَائِهِ. That is, give them the best, or most intimate, place in your affections.

Said of a man and of other things; A'Obeyd expressly says that it applies to any article of household goods, utensils, furniture and the like, and to other things, because such things appear black when seen from a distance. Plural أَسْوِدَةٌ and أَسَاوِدُ, the latter a plural of a plural.

El-Asshà says: [You refrained from retaliating upon us when there were among you prostrate men whose slain had not been pillowed in graves]

. By the اساود he means the شُخُوص of the slain.

Said in a tradition. For he fears you as you fear him. Here سوادا means شَخْصًا.

As explains this as meaning لَا يُزايِلُ شَخْصِى شَخْصَكَ. With the Arabs, سَوَادٌ means شَخْصٌ, and likewise بَيَاضٌ.

That is, be patient; a proverb.

As its plural, it means the شُخُوص of the vessels of a house — according to A'Obeyd's statement cited above — such as the مِطْهَرَة, the إِجَّانَة, and the جَفْنَة, these being called أَسَاوِدُ الدَّارِ; and it is also used of household goods and the like absolutely.

The singular is likewise used of the travelling equipment, baggage, and train of a commander; and of the tents, equipment, beasts and other things of an army taken together.

Also, the singular: property, or cattle, and the like; the same as مَالٌ, according to Aboo-Málik; or much of it.

Also a collection, company, or collective body, of men.

أًسْوَدَاتٌ and أَسَاوِدُ are used in the same sense, or rather as plurals of this meaning; or all of these mean sundry separate sorts of men, or people.

But سَوَادُ المُسْلِمِينَ means the collective body of the Muslims, and so does السَّوَادُ الأَعْظَمُ, a figurative phrase [in which مِنَ المُسْلِمِينَ is understood]; or this means the great number of the Muslims agreed in obedience to the Imám.

Also the generality of men; the bulk, or main part, of a people; or the greater number. And a great number of any kind.

A collection of palm-trees, and of trees in general; on account of their greenness and blackness, since greenness nearly resembles blackness.

And the rural district of any province: the district around the towns or villages, and the رَسَاتِيق [i.e. districts of sown fields with towns or villages], of any province; or the environs of a city, or of the chief city of a province, consisting of villages and cultivated land, though more properly the latter; or the villages of a province or city, with the cultivated lands belonging to them. So particularly of El-Koofeh and El-Basrah.

Or simply السَّوَادُ. Or it means the district between El-Basrah and El-Koofeh, with the villages around them; or the land extending in length from Hadeethet El-Mowsil to 'Abbádán, and in breadth from El-'Odheyb to Holwán; so called because of the خُضْرَة [which means both greenness and a colour approaching blackness] of its trees and its seed-produce; for what is أَخْضَر the Arabs call أَسْوَد, because it appears so from a distance.

And a certain disease that affects man: a pain that attacks the liver from eating dates, and that sometimes kills.

And a yellowness in the complexion, with a greenness ( خُضْرَة [apparently meaning here a blackish hue inclining to green]) in the nail, affecting people from drinking salt water.

In the present day it is also used in particular, like شَرِيف, for any descendant of the Prophet.

One of the poets has used it of the jinn, or genii, saying: [Genii that were roused from their sleep by night, summoning, or perhaps bewailing and eulogizing, their chief]

Akh says that this is a well-known verse of Arab poetry; but one or more others equally to be relied on assert that it is of the poetry of El-Weleed [and therefore post-classical].

The wild ass is called the سَيِّد of his female.

Also, and سِيَّدٌ, the latter on the authority of Aboo-'Alee, applied to a he-goat: advanced in years; or in its third year; or big, though not advanced in years.

Or it is of general application, for it occurs in a tradition applied to the camel and to the ox-kind.

And the former also means what is most eminent, exalted, or noble, of any things.

Zj applies it to the Qur'ān, because, he says, it is سَيِّدُ الكَلَامِ [the paragon of speech].

Also, as a noun, or an adjective in which the quality of a noun predominates: water; as also أَسْوَدُ. [But see الأَسْوَدَانِ under أَسْوَدُ.]

The former is said to be used in this sense in negative phrases only.

The same as الاِسْتُ; and so is السُّوَيْدَآءُ.

See also سَوَادٌ, in two places.

And see سُوَيْدٌ.

And أَسْوَدُ, near the end of the paragraph.

Also a certain bird.

And salt tracts of [plants of the kind called] نَجِيل.

Kr explains it by نِبْتَةٌ [apparently a mistranscription for نَبْتَةٌ, a plant], without describing it.

Hence أَسْوَدُ القَلْبِ and سَوْدَآؤُهُ: see سَوَادٌ.

One of the four humours of the body; the others being the yellow bile, the blood, and the phlegm.

أَسْوَدُ as opposed to أَحْمَرُ [meaning the Arab race, and also, according to some, in this case too, the black]: see أَحْمَرُ, in two places.

As applied to a certain bird: see سُودَانِيَّةٌ, in two places.

Also, as a noun, or an adjective in which the quality of a noun predominates, so that it is used as a noun, but imperfectly declinable: a great serpent, in which is blackness; the worst, greatest and most harmful of serpents, than which none is more daring, for sometimes it opposes itself to a company of travellers, and follows the voice; it is the one that seeks retaliation, and he who is bitten by it will not escape death.

It is pluralized as a noun, its plural being أَسَاوِدُ, أَسَاوِيدُ, and أَسْوَدَاتٌ; were it used as an adjective, its plural would be سُودٌ. It is also called أَسْوَدُ سَالِحٌ, because it casts off its slough every year. You do not say أَسْوَدُ سَالِخٍ. The female is called أَسْوَدَةٌ, which is irregular; and the adjective سَالِخَةٌ is not applied to it.

These are to be killed during prayer; they are so called by the attribution of predominance [to the former].

And dates and water, according to El-Ahmar; the two together being called by a term which properly applies to one only, for الأَسْوَدُ alone means dates, not water, and especially, or mostly, the dates of El-Medeeneh.

In like manner, Aboo-Bekr and 'Omar together are called العُمَرَانِ, and the sun and the moon together القَمَرَانِ.

Or, as some say, it means water and milk; and a rájiz applies it to water and the herb called الفَثّ, of the grain of which bread is made and eaten [in time of dearth or drought]. See also سُوَيْدٌ.

Also the حَرَّة [or tract strewn with black and crumbling stones] and night; so called because of their blackness.

A party came as guests to Muzebbid El-Medenee, and he said to them: There is nothing for you with us but the أَسْوَدَانِ. They replied: There is enough in that — dates and water. But he said: I did not mean that; I meant only the حَرَّة and the night.

As to 'Áïsheh's saying that she was with the Prophet when they had no food but only the أَسْوَدَانِ, which the lexicologists explain as meaning dates and water, ISd says: in my opinion she meant only the حَرَّة and night.

Literally, he is black-livered.

Likewise حُمْرَ الكُلَى, with the same meaning.

So As, and in the article حمر.

By means of it he looked for good fortune, because he had shot with it and hit the object shot at; or it was as though black with blood, or from having been much handled.

Or: not a single word.

A recent one is called حَمْرَآءُ.

The opposite of البَيْضَآءُ; in the article بيض. [See also سَوْدَةٌ.]

More severe than what is called حَمْرَآءُ, which is more severe than the بَيْضآء, and still more so than the شَهْبَآء; see the articles شهب and حمر.

Said in a tradition to be a remedy for every disease except death.

As also السُّوَيْدَآءُ; this latter means حَبَّةُ الشُّونِيزِ, or properly الشِّينِيز, for so the Arabs called it, according to IAar. Or, as some say, it is the same as الحَبَّةُ الخَضْرَآءُ [see the article حب], because the Arabs often call black أَخْضَر and green أَسْوَد.

And سَوَادٌ.

And أَسْوَدُ.

Not called مُسَوَّدَةٌ; the opposite of مُبْيَضَّةٌ; probably post-classical.