عبد

He served, worshipped, or adored God; he rendered Him religious service or worship; or he obeyed God; or he obeyed God with humility, rendering Him submissive obedience.; maṣdar عِبَادَةٌ, عُبُودَةٌ, عُبُودِيَّةٌ, مَعْبَدٌ, and مَعْبَدَةٌ.

[Or, he did what God approved; and, he approved what God did: see the first of these nouns below.]

The verb is used in these senses only when the object is God, or a false god, or the Devil.

maṣdar عُبُودَةٌ and عُبُودِيَّةٌ, according to Lh and IKtt; but A'Obeyd held that there is no verb belonging to these two nouns.

Or: he was, or became, in a state of slavery, his fathers having been so before him; also عُبِّدَ.

(and عَبَدَةٌ, or this last is a simple substantive).

[And so تعبّد in the Deewán of Jereer, according to Freytag.]

Like أَبِدَ, أَمِدَ, and أَحِنَ. Also: he was long angry.

El-Farezdak makes it transitive without a preposition, saying يَعْبَدُنِى.

He made him, or took him as, a slave; he enslaved him. Maṣdar تَعْبِيدٌ and اعبدهُ; also with maṣdar إِعْبَادٌ, تعبّدهُ, اعتبدهُ, and استعبدهُ.

Or عبّدهُ, اعبدهُ, تعبّدهُ, and اعتبدهُ: he made him to be as a slave to him. See also form 1, first half.

So according to Lth; but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ, adding that he does not deny the meaning Lth assigns if it can be verified.

This occurs in a tradition; some relate it as أَعْبَدَ. That is: he emancipated a slave and then concealed the act from him, or confined him and made him serve him by force; or he took a freeman, pretended that he was a slave, and took possession of him by force.

As an intransitive verb, with the same maṣdar. Or: he hastened, or went quickly.

As a transitive verb: see form 2, first half, in four places.

Or: it flagged, or became powerless; or it stopped with him; or it died, became ill, or went away, so that he was obliged to stop.

Same in meaning as أُبْدِعَ بِهِ, from which it is formed by transposition.

He became, or made himself, a servant of God; he devoted himself to religious services or exercises; he applied himself to acts of devotion.

Synonymous with ذَانَ بِهِ; see the article دين.

Also, said of a camel: he became refractory, and difficult to manage, like a wild animal.

تعبّدهُ: see form 2, first sentence, in two places.

See form 2, first half, in three places.

See form 2, in two places.

Said of a people: they went away in parties in every direction.

[See عَبَادِيدُ.]

Originally an adjective, but used as a substantive: a male slave, the same as مَمْلُوكٌ. [But عَبْدٌ is now generally applied to a male black slave, and مَمْلُوكٌ to a male white slave, and this distinction has long held.] The opposite of حُرٌّ; also عَبْدَلٌ, in which the ل is augmentative.

And a servant, or worshipper, of God, and of a false god, or of the Devil. [One says عَبْدُ ٱللّٰهِ and عَبْدُ الشَّمْسِ, and the like: see also عَابِدٌ, which means the same; and see the remarks in this paragraph on the plurals عَبِيدٌ, عِبَادٌ, عَبَدَةٌ, and others.]

And a man, or human being, as being a bondman to his Creator. Ibn-Hazm: applied to a male and to a female, whether free or a slave.

Plurals: أَعْبُدٌ, أَعْبِدَةٌ, and أَعْبَادٌ [all plurals of paucity], of which the first is the best known; and عَبِيدٌ and عِبَادٌ, which two and the first are the best known of all the many plurals of عَبْدٌ.

عَبِيدٌ is like كَلِيبٌ as a plural of كَلْبٌ, a rare form of plural; or, according to some, it is an ism jamʿ.

According to Ibn-Málik, فَعِيلٌ occurs as a plural measure, but sometimes they use it as a plural and make it feminine, as in عَبِيدٌ, and sometimes they use it in the manner of an ism jamʿ and make it masculine, as in حَجِيجٌ and كَلِيبٌ. [According to the general and more approved opinion it is an ism jamʿ, and so both feminine and masculine, but most commonly feminine.]

The common people agree in making a difference between عَبِيدٌ and عِبَادٌ, the former meaning slaves and the latter servants of God, and also, with the article ال, simply mankind. They say:

[A distinction is also made between عِبَادٌ and عَبَدَةٌ, about which see what follows.]

Other plurals of عَبْدٌ are عُبْدَانٌ, like تُمْرَانٌ as plural of تَمْرٌ; and عِبْدَانٌ, like جِحْشَانٌ as plural of جَحْشٌ; and عُبُدٌ, like سُقُفٌ as plural of سَقْفٌ — or this last is a plural of عَبِيدٌ, like رُغُفٌ as plural of رَغِيفٌ, and is also a plural of عَابِدٌ.

Some read [in the Kur 5:65] عُبُدَ الطَّاغُوتِ, عُبْدٌ, عُبُودٌ, عُبَّدٌ, عُبَّادٌ, and عَبَدَةٌ, the last three of which are also plurals of عَابِدٌ.

Said of the worshippers of a plurality of gods.

But the Muslims are called by this word. [All of these are plurals in the proper sense of the term, of the broken class.]

عَبْدُونَ is a plural of the sound class, adopted because عَبْدٌ is originally an adjective.

The following, apart from the first, and apart from those specified as plurals of plurals, are also said to be plurals, but are properly ism jamʿ: عَبُدٌ, according to some, who read عَبُدَ الطَّاغُوتِ, making the first word a prefixed noun meaning the servants of Et-Tághoot; but it is a noun of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a plural, the meaning being the servant of Et-Tághoot; and it is also used by poetic licence for عَبْدٌ.

Also عِبِدَّانٌ, عِبِدَّآءُ, and عِبِدَّى; or, according to some, the last of these means slaves born in a state of slavery, and the female is termed عَبْدَةٌ.

Lth says that عِبِدَّى means a number of slaves born in a state of slavery, generation after generation; but Az says this is a mistake, that عِبِدَّى ٱللّٰهِ means the same as عبَادُ ٱللّٰهِ, that it is used so in a tradition, and that عِبِدَّى is applied in another tradition to poor men of the class called أَهْلُ الصُّفَّة.

Also عُبُدَّآءُ, عِبِدَّةٌ, عِبَادٌّ, and مَعْبَدَةٌ, like مَشْيَخَةٌ and مَعْبُودَآءُ (Yaakoob), and مَعْبُودَى; and, as a plural of a plural, مَعَابِدُ, said to be a plural of مَعْبَدَةٌ; and, as a plural of a plural, أَعَابِدُ, plural of أَعْبُدٌ; and عَبِيدُونَ (Es-Suyootee), apparently a plural of عَبِيدٌ.

So in the Kur 89:29, according to Ksh; or it means فِى حِزْبِى [among my peculiar party].

Also a certain plant of sweet smell, which camels are fond of because it makes the milk plentiful and fattens; it is sharp, or hot, in temperament; and when they graze on it they become thirsty and seek water. So says IAar.

And a short and broad نَصْل [or arrow-head, or spear-head, or blade].

See عَابِدٌ.

See the paragraph beginning with عَبْدٌ, latter half.

And عَابِدٌ (but this latter is rarely used, Ibn-'Arafeh): angry. Both words also mean disdaining, or disdainful; scorning, or scornful.

According to AA, العَابِدِينَ in the words of the Kur 43:81, العَابِدِينَ إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ, means the disdainers, or scorners, and the angry; but Ibn-'Arafeh rejects this assertion.

These words are explained in various ways: there is no son to the Compassionate, and I am the first of the angry disdainers, or scorners, of the assertion that there is; or, and I am the first of the deniers of this assertion; or, and I am the first of the worshippers of God according to the unitarian doctrine, or of the worshippers of God among this people; or, if the Compassionate had a son, I would be the first of his worshippers; or, if the Compassionate has a son, I am the first of worshippers, but I am not the first worshipper of God; or, according to Az, the best interpretation is one ascribed to Mujáhid, namely: if the Compassionate has a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this assertion of yours.

See عَبْدٌ, latter half.

As a substantive from عَبِدَ: anger.

Also a stone with which perfume is bruised, or pounded.

[A relative noun from عَبْدٌ.]

As a substantive: see عِبَادَةٌ.

See عَبْدٌ, last quarter.

See عَبْدٌ, latter half, in two places.

See عَبْدٌ, latter half.

See عَبْدٌ, latter half.

See عَبْدٌ, near the beginning.

This and عَبْدَلَّاوِىٌّ are both post-classical. The latter, which is the more common, is said by Forskål to be a name of the Cucumis chate, apparently from قِثَّآء, which denotes several species of cucumber; but it is a sort of melon [plentiful in Egypt, of little flavour, eaten with sugar], said to be so called in relation to 'Abd-Allah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon.

'Abd-El-Lateef: see pages 52 and 54 of the Arabic text, and pages 34 and 35, and 125-7, of De Sacy's translation and notes; and see also Forskål's Flora Ægypt. Arab. pages 76 and 168.

[See also عَجُورٌ.]

See عَبْدٌ, first and last quarters.

Diminutive of عَبْدٌ.

And عُبُودِيَّةٌ, عُبُودَةٌ, عَبْدِيَّةٌ, مَعْبَدٌ, and مَعْبَدَةٌ [all said by some to be maṣdars, except the fourth]: religious service, worship, adoration, or devotion; obedience; obedience with humility or submissiveness.

Or عِبَادَةٌ means doing what God approves, and عُبُودَةٌ means approving what God does.

The primary meaning of عُبَودِيَّةٌ is humility and submissiveness.

عِبَادَةٌ is rendered only to God, or to a false god, or to the Devil.

See the paragraph before this, in two places.

The [portion, or appertenance, of the stomach of a ruminant, called] فَحِث, also called حَفِث.

The state, or condition, of a slave; slavery; servitude; also عُبُودَةٌ, عَبْدِيَّةٌ, and تَعْبِيدَةٌ.

See عَبْدٌ, last quarter.

This and عَبَابِيدُ are each a plural with no singular: parties of people going in every direction; and horsemen going in every direction.

Also عَبَابِيدَ, with the same meaning.

Also عَبَابِيدَ, with the same meaning.

This and عَبَابِيدِىٌّ are relative nouns from عَبَادِيدُ and عَبَابِيدُ, formed in this way because those nouns have no singular: of, or relating to, parties of people going in every direction.

One who serves, worships, or adores God; one who obeys God with humility, or submissiveness; [a devotee;] a unitarian.

By a secondary application, used of one who takes as his god something other than the True God, such as an idol, the sun, and the like.

Plural عُبَّادٌ, عَبَدَةٌ, عُبُدٌ, and عُبَّدٌ, all of which are also plurals of عَبْدٌ.

[And ism jamʿ عَبَدٌ, according to a reading of a phrase in the Kur 5:65, as some explain it.]

See عُبُودِيَّةٌ.

See عِبَادَةٌ.

And see also مُتَعَبَّدٌ.

A shovel, or spade, of iron; the same as مِسْحَاةٌ. Plural مَعَابِدُ.

This, and its plural مَعَابِدُ: see عَبْدٌ, last quarter.

And for the word itself see also عِبَادَةٌ.

Applied to a camel: rendered submissive, or tractable; broken, or trained; the same as مُذَلَّلٌ. Or anointed with tar and rendered submissive. Or whose whole skin is anointed with tar. Or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar. Or rendered submissive by the mange, or scab. Or affected with the mange, or scab, or with incurable mange or scab.

[Applied to a camel it has other meanings also, which follow.]

This and مَعْبُودَآءُ: see عَبْدٌ, last quarter.

[And مَعْبَدٌ:] a place appropriated to religious services or exercises, or to acts of devotion.