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عد

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Form 1عَدَّهُ2 senses · 1 main
muḍāriʿـُيَفْعُلُmaṣdarعَدٌّ

Core sense — he numbered, counted, or reckoned it; he accounted it goodgenerated

1.1he numbered, counted, or reckoned it—عدّدهُ

maṣdar عَدٌّ, عِدَّةٌ and تَعْدَادٌ, the last of which is intensive and may also be regarded as a maṣdar of the verb next following.

This form has an intensive meaning.

اِعْتَدَّهُ sometimes has the same meaning, as is shown by what follows.

then there shall not be for you, as incumbent on them, any عِدَّة of which you shall count the number [of the days]—فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا

In Qur'ān 33:48. Or the meaning is: of which you shall exact the completion of the number [of the days].

Lh mentions, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and also أَعْدَدْتُ followed by the same words, adding, 'I do not know whether it is from العَدَدُ or from العُدَّةُ' — that is, whether the meaning is I counted, or I prepared or provided, this last being a well-known meaning. His doubt indicates that أَعْدَدْتُ is a dialectal variant of عَدَدْتُ, but SM says, 'I do not know it.'

I numbered, or reckoned, to you the articles of property—عَدَدْتُكَ المَالَ

عَدَّ is doubly transitive.

I numbered, or reckoned, to you the articles of property—عَدَدْتُ لَكَ المَالَ
he was numbered, or reckoned, among a people, or party—عُدَّ فِى قَوْمٍ
he enumerated, or recounted, his good qualities or actions—عَدَّ مَحَاسِنَهُ

Maṣdar of the former عَدٌّ, and of either تَعْدَادٌ. A phrase of frequent occurrence.

he enumerated, or recounted, his good qualities or actions—عَدَّدَهَا
Qur’ān 33:49 matched to Lane’s own quotation of it Lane cites “Kur xxxiii. 48”
Qur’ān 33:49 Lane quotes this verse
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَـٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

O ye who believe! When ye marry believing women, and then divorce them before ye have touched them, no period of 'Iddat have ye to count in respect of them: so give them a present. And set them free in a handsome manner.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.1he counted, accounted, or esteemed him, or it, good or goodly—عَدَّهُ حَسَنًا

Synonymous with اِسْتَحْسَنَهُ; so in the article on حسن.

he counted, or reckoned, it—اعتدّ

The same as عَدَّ in this sense; hence the saying [And many people count it, or reckon it, as merchandise]

shāhid
وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً

.

Qur’ānic occurrences Form 1 2 shown of 7
19:84
فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

So make no haste against them, for We but count out to them a (limited) number (of days).

19:94
لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّا

He does take an account of them (all), and hath numbered them (all) exactly.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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, (S, A, O, Msb, &c.,) aor. عَدُدَ , (O, Msb,) inf. n. عَدٌّ (S, O, Msb, K) 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; (Msb;) He numbered, counted, reckoned, or computed, it: (S, A, O, Msb, K:) [and اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا , in the Kur 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]: (Bd, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bd:) and Lh 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. (S, K.) [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 : (S in art. حسن , &c.:) and اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying, 1 [And many people count it, or reckon it, as merchandise]. (Har p. 127.) وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً
Form 2عَدَّدَ2 senses · 1 main

Core sense — he counted it; he made it a provision against misfortunegenerated

2.1

See form 1, in two places.

2.1.1he made it a provision against the accidents of fortune—عدّدهُ

So, according to Akh, in Qur'ān 104:2.

Or, as some say, he made it numerous; or it may mean he reckoned it time after time.

Qur’ān 104:2 matched to Lane’s own quotation of it Lane cites “Kur civ. 2”
Lane cites “Jel in civ. 2” — a commentary, not the verse; no modern number is given
Qur’ān 104:2 Lane quotes this verse
ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ

Who pileth up wealth and layeth it by,Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Qur’ānic occurrences Form 2
104:2
ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ

Who pileth up wealth and layeth it by,

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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see above, in two places. عدّدهُ also signifies He made it a provision against the casualties of fortune: (S, O, K: see also 4:) so, accord. to Akh, in the Kur civ. 2: or, as some say, he made it numerous: (S, O:) or it may mean he reckoned it (Bd and Jel in civ. 2) time after time. (Bd.)
Form 3عَاْدَدَ4 senses · 1 main
maṣdarمُعَادَّةٌ

Core sense — he shared with him equally; it intermitted and returned to himgenerated

3.1they enumerated, or recounted, their good qualities or actions, one to another—عادّ بَعْضُهُمْ بَعْضًا

Maṣdar مُعَادَّةٌ and عِدَادٌ. This meaning is only apparent, since يَوْمُ العِدَادِ is explained by Sh as يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [that is, the day of vying, or contending for superiority, in glory or excellence, and apparently of persons enumerating their good qualities or actions, one to another]. See also عِدَادٌ.

3.1.1he shared with them equally in the thing—عَادَّهُمُ الشَّىْءَ
they shared one with another in the thing—عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ

That is, in anything.

he shared with him in the inheritance—عادّهُ فِى المِيرَاثِ
3.1.2contributing equally, or clubbing together, for the purchase of corn or food to eat—عِدَادٌ

It also means a people's having money, or property, divided into lots and distributed in shares among them.

Synonymous with بِدَادٌ, mentioned by IAar under the article بد, and with مُنَاهَدَةٌ, likewise from IAar under the article بد.

One says عادّ القَوْمُ: see بَادَّ.

3.1.3it intermitted, and returned to him—عادّهُ

Maṣdar مُعَادَّةٌ and عِدَادٌ. Said of a malady, of the pain of a venomous sting or bite, and of insanity.

the pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods—مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى

Occurring in a tradition.

the pain of the venomous sting, or bite, returned to him violently at the end of a year—عَادَّتْهُ اللَّسْعَةُ
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[ عادّ بَعْضُهُمْ بَعْضًا , inf. n. مُعَادَّةٌ and عِدَادٌ , app. signifies They enumerated, or recounted, their good qualities or actions, one to another: for] يَوْمُ العِدَادِ is expl. by Sh as meaning يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [i. e. The day of vying, or contending for superiority, in glory, or excellence, &c., and app. of persons enumerating, or recounting, their good qualities or actions, one to another]. (TA.) [See also عِدَادٌ .] عَادَّهُمُ الشَّىْءَ He shared with them equally in the thing: and عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ They shared one with another in the thing; i. e., in anything. (TA.) [Hence,] one says, عادّهُ فِى المِيرَاثِ [He shared with him in the inheritance]. (S.) [The inf. n.] عِدَادٌ also signifies The contributing equally, or clubbing, for the purchase of corn, or food, to eat: and a people's having money, or property, divided into lots, or portions, and distributed in shares among them: syn. بِدَادٌ ; (T and L in art. بد from IAar, and O in the present art.;) and مُنَاهَدَةٌ . (T and L in art. بد from IAar, and O and K in the present art.) [You say, عادّ القَوْمُ : see بَادَّ ] عادّهُ , inf. n. مُعَادَّةٌ and عِدَادٌ , said of a malady, and of the pain of a venomous sting or bite, and of insanity, It intermitted, and returned to him. (TA.) It is said in a trad., (S, O,) مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى (S, O, K) The pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods. (TA.) And one says, عَادَّتْهُ اللَّسْعَةُ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, K.)
Form 4أَعْدَدْتُهُ2 senses
maṣdarإِعْدَادٌ

Core sense — I made it ready, prepared it, or provided itgenerated

4.1he made it ready, prepared it, or provided it, for such an affair—اعدّهُ لِأَمْرِ كَذَا

with which اِعْتِدَادٌ, اِسْتِعْدَادٌ and تَعْدَادٌ, maṣdars of form 2, are synonymous: I made it ready, prepared it, or provided it.

I made ready, or provided, for the affair its proper apparatus—أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ

Some say that أَعَدَّ is originally أَعْتَدَ, but others deny this; see the article عتد.

on this sense See also form 1, first half.

4.2

أَعَدَّ is also used intransitively; when it is so used, نَفْسَهُ may be considered as understood after it: see form 10.

Qur’ānic occurrences Form 4 2 shown of 20
3:131
وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَـٰفِرِينَ

Fear the Fire, which is repaired for those who reject Faith:

33:64
إِنَّ ٱللَّهَ لَعَنَ ٱلْكَـٰفِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا

Verily Allah has cursed the Unbelievers and prepared for them a Blazing Fire,-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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, (Msb,) inf. n. إِعْدَادٌ , (Msb, 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. (Msb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (S, O, K. *) 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.
Form 5تَعَدَّدَ3 senses · 1 main

Core sense — it was, or became, numerousgenerated

5.1it was, or became, numerous—تعدّد

Often used in this sense.

5.1.1they exceed in number ten thousand—هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ

يَتَعَادُّونَ means the same; or it means they share with one another in such generous qualities as may be shared.

5.1.2

See also form 10.

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[ تعدّد It was, or became, numerous: often used in this sense. Hence, one says,] هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ They exceed in number ten thousand; and يَتَعَادُّونَ signifies the same; (S, O, K; *) or the latter means they participate, one with another, in such generous qualities as may be shared. (TA.) See also 10.
Form 6تعادّوا1 sense

Core sense — they shared one with another in a thinggenerated

6.1

They shared, one with another, in a thing.

See also forms 5 and 3.

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They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]
Form 7انعدّ1 sense

Core sense — it was numbered, counted, or reckonedgenerated

7.1

See form 8, which follows.

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: see what next follows.
Form 8اعتدّ6 senses · 4 main

Core sense — it was counted, or reckoned; he made account of itgenerated

8.1

It was, or became, numbered, counted, or reckoned.

Many of the learned say that انعدّ should not be used in this way as a quasi-passive of عَدَّهُ; it is said to be vulgar, or bad.

8.2

اعتدّهُ: see form 1, first and last sentences.

8.2.1he included it in a numbering, or reckoning—اعتدّ بِهِ

And hence: he made account of it, accounted it a matter of importance.

no account is made of it, or of him; it, or he, is not reckoned as of any importance—لَا يُعْتَدُّ بِهِ

A phrase of frequent occurrence.

8.3

He made it ready, prepared it, or provided it: see form 4.

8.3.1

See also form 10.

8.4she observed, or kept, the period of her عِدَّة—اِعْتَدَّتْ

Said of a woman.

Qur’ānic occurrences Form 8
33:49
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَـٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

O ye who believe! When ye marry believing women, and then divorce them before ye have touched them, no period of 'Iddat have ye to count in respect of them: so give them a present. And set them free in a handsome manner.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
It was, or became, numbered, counted, reckoned, or computed. (S, 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 (S, O, Msb) meaning He included it in a numbering, or reckoning. (Msb.) [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.]. (S, O.)
Form 10استعدّ2 senses

Core sense — he made himself ready, prepared himselfgenerated

10.1

اعدّ, اعتدّ and تعدّد mean the same, the last, like the first, being mentioned by Th.

He made himself ready, prepared himself, or became in a state of preparation, لِلْأَمْرِ for the affair; he provided himself with the proper, or necessary, apparatus, implements, or the like.

10.2

All except the last are also transitive: see form 4.

Show Lane's original text
, (S, O, Msb, K,) 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, (S, O, K, TA,) لِلْأَمْرِ for the affair; (S, O, K, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Msb, &c.) All except the last are also trans.: see 4.
Form R. Q. 1عَدْعَدَ2 senses
maṣdarعَدْعَدَةٌ

Core sense — he hastened, and was quick, in going alonggenerated

R. Q. 1.1

He was quick, or he hastened and was quick, in walking, or going along, and the like.

R. Q. 1.2

Apparently also said of the sandgrouse, meaning it uttered its cry: see عَدْعَدَةٌ below.

Show Lane's original text
, (IAar, O, TA,) inf. n. عَدْعَدَةٌ , (IAar, O, K, TA,) He was quick, (IAar, TA,) or he hastened, and was quick, (O, K,) in walking, or going along, (IAar, O, K, TA,) &c. (IAar, TA.) [And app. said of the sandgrouse ( القَطَا ) meaning It uttered its cry: see عَدْعَدَةٌ below.]
Form Q. Q. 2تَمَعْدَدَ2 senses · 1 main

Core sense — he imitated the dress and rough way of life of the sons of Maʿaddgenerated

Q. Q. 2.1[Lead a rough, or coarse, life, and] imitate the mode of life of the sons of Maʿadd—اِخْشَوْشِنُوا وَتَمَعْدَدُوا

According to Sb the م is a radical letter, because the measure تَمَلْعَلَ is rare; but others contradict him.

He assumed the dress, garb, habit, or outward appearance of the sons of Maʿadd, who was the son of ʿAdnán and who is called the Father of the Arabs [because through him all the descendants of Ismáʿeel, or Ishmael, trace their ancestry], imitating them in their coarseness in it.

Or he asserted himself to be related to them; or he spoke their language; or he forced himself to endure their mode of life with patience; or he imitated their mode of life, which was coarse and rude, keeping away from ease and luxury and from the dress of foreigners. And, said of a boy: he attained to the prime of manhood, and became thick, or coarse.

Said by ʿOmar — or not by ʿOmar but by the Prophet.

See also the article معد.

Q. Q. 2.1.1

It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: it means that, and he went away into the country, or in the land.

Show Lane's original text
, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ , but others contradict him, (S, K, *) 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], (S, O, K,) imitating them in their coarseness therein: (K:) or he asserted himself to be related to them: (S, O, K:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (S, O, K:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (S, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (S, O, K.) 'Omar said, (S, O,) or not 'Omar, but the Prophet, (K,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا , (S, O, * K, *) 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]: (S, O:) it means thus, and he went away into the country, or in the land. (TA.)

Derived nouns 19

Nounعَدْ عَدْ1 sense

Core sense — a cry by which the mule is chiddengenerated

1

A cry by which the mule is chidden, like عَدَسْ.

Show Lane's original text
A cry by which the mule is chidden; (AZ, O, K;) like عَدَسْ . (AZ, O.)
Nounعُدٌّ1 sense

Core sense — pustules in the facegenerated

1pustules in the face; pustules that come out in the faces of beautiful, or goodly, persons—عُدَّةٌ

Plural of the former word, and apparently of this one also, which is probably an ism waḥda: أَعْدَادٌ.

Show Lane's original text
and عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, K:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ . (Marg. note in a copy of the S.)
Nounعِدٌّ5 senses · 3 main

Core sense — abundance; water with a continual supply, that does not fail; old nobilitygenerated

1they are indeed many, or numerous—إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ

Multitude, muchness, or abundance, in a thing.

Also written لَذُو and قِبْضٍ.

1.1

It is also an adjective, meaning water having a continual increase, that does not cease, as the water of a spring or of a well; or copious water of the earth; or spring-water, rain-water being called كَرَعٌ; or old water, that does not become exhausted; or an old well, said to be from حَسَبٌ عِدٌّ, but see what follows.

Or, in the dialect of Temeem, much water; but in the dialect of Bekr Ibn-Wáïl, little water.

Or well-water, whether little or much, according to a woman of Kiláb, as opposed to that of the rain.

According to Lth, a place which men make, or prepare, where much water collects; but Az says that this is a mistake.

Plural أَعْدَادٌ.

1.2figurative · مجازold nobility, or the like—حَسَبٌ عِدٌّ

According to IDrd, from عِدٌّ, applied to old water that does not become exhausted. This derivation is probably correct, but see above.

2

See also عَدِيدٌ.

3

And see the paragraph that follows.

Show Lane's original text
Multitude, muchness, or abundance, (S, O, K,) in a thing. (K.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the S and in the O لَذُو , and in the other of my copies of the S and in the O قِبْضٍ ,) [Verily they are many, or numerous]. [It is also an epithet, signifying] Water having a continual increase; (S, O, K;) that does not cease; as the water of a spring; (S, O, Msb, K;) and of a well: (S, O, Msb:) 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, K;) 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 . (S, A, O.) And حَسَبٌ عِدٌّ 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.
Nounعُدَّةٌ3 senses · 2 main

Core sense — apparatus, equipment prepared beforehand; a state of preparationgenerated

1he took, for the affair, his apparatus; he prepared himself for the affair—أَخَذَ لِلْأَمْرِ عُدَّتَهُ

Apparatus, equipment, accoutrements, furniture, gear, or tackle that one has prepared against the accidents of fortune, consisting of property and weapons, or of property, or weapons, or other things, or of implements, instruments, tools, or the like, and of beasts.

According to some, formed from عُتْدَةٌ; but others deny this; see the article عتد.

Plural عُدَدٌ.

Both mean the same.

he took, for the affair, his apparatus; he prepared himself for the affair—عَتَادَهُ
1.1be in a state of preparation—كُونُوا عَلَى عُدَّةٍ

Also, and عِدٌّ, which is of the dialect of Temeem: a state of preparation.

2

See also عُدٌّ.

Qur’ānic occurrences عُدَّة
9:46
وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةً وَلَـٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَـٰعِدِينَ

If they had intended to come out, they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind, and they were told, "Sit ye among those who sit (inactive)."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (S, O, L, Msb,) that one has prepared for the casualties of fortune, (S, O, L,) consisting of property and weapons, (S, O,) or of property, or weapons, or other things, (Msb,) 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 . (Msb.) 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. (S, O.) Also, (S, O,) and عِدٌّ , this latter of the dial. of Temeem, (A'Obeyd, Msb,) A state of preparation. (A'Obeyd, S, O, Msb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (S, O.) See also عُدٌّ .
Nounعِدَّةٌ5 senses · 1 main

Core sense — a number; a woman's prescribed waiting period after divorce or widowhoodgenerated

1

A maṣdar of form 1.

1.1I saw a number of men collected together—رَأَيْتُ عِدَّةَ رِجَالٍ
I transmitted a number of letters together—أَنْفَذْتُ عِدَّةَ كُتُبٍ

on this sense And a number collected together; a number taken collectively.

1.2the days of a woman's menstruation, which she numbers when she has been divorced or when her husband has died—عِدَّةُ المَرْأَةِ

[Until they expire she may not marry again; the period being, in the case of a divorced woman who is not pregnant, three menstruations.]

Or, in the case of a pregnant woman, the days of her pregnancy; or, in the case of a widow who is not pregnant, four months and ten nights.

Or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again.

And the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments and the like — whether it be a period of months or of menstruations, or the period completed by her giving birth to the child in her womb, which she has conceived by her husband.

Plural عِدَدٌ.

her عِدَّة ended, from the time of her husband's death, or of his divorcing her—اِنْقَضَتْ عِدَّتُهَا
1.3the man's term of life ended—اِنْقَضَتْ عِدَّةُ الرَّجُلِ

Plural عِدَدٌ.

1.4such a one comes to his wife, or family, only once in the month, or in the two months—فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ

See also عِدَادٌ, in two places.

Show Lane's original text
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. (S, K, * TA.) عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (S, O, Msb, K, 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: (Msb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (K, 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 . (Msb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (S, 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.
Nounعَدَدٌ2 senses · 1 main

Core sense — a number; what is numbered; the years of a man's lifegenerated

1how great is their number!—مَا أَكْثَرَ عَدِيدَهُمْ

A noun from عَدَّهُ, 'he numbered it'; and so is عَدِيدٌ: [originally] what is numbered, counted, or reckoned.

In the CK a و is accidentally omitted after the explanation of this meaning.

And hence, a number; عَدِيدٌ is synonymous with it in this sense. A quantity composed of units, and therefore not properly applied to one; but according to the grammarians one belongs to the category of العَدَدُ, because it is the root of it and because it implies quantity: when it is asked 'How many have you?' it is as proper to answer 'One' as it is to answer 'Three' and the like. Plural أَعْدَادٌ.

That is, عَدَدَهُمْ.

Zj says that عَدَدٌ is sometimes used with the meaning of a maṣdar, as in the phrase in the Qur'ān 18:10, سِنِينَ عَدَدًا; but many say that here it is used in its proper sense, meaning مَعْدُودَةً [numbered], and is made masculine because سِنِين is synonymous with أَعْوَام.

In the phrase وَأَحْصَى كُلَّ شَىْءٍ عَدَدًا, in the Qur'ān 72, last verse, it is used in its proper sense of مَعْدُودًا, and is in the accusative as a denotative of state; or it is so used as a maṣdar.

1.1the years of his life, which he numbered, became few, the greater part having passed—رَقَّ عَدَدُهُ

It also means the years of a man's life, which one numbers, or counts.

In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.

Qur’ānic occurrences عَدَد 2 shown of 6
18:11
فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا

Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

23:112
قَـٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ

He will say: "What number of years did ye stay on earth?"

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
a subst. from عَدَّهُ “ he numbered it; ” as also عَدِيدٌ : (S, O, K:) [originally] What is numbered, counted, reckoned, or computed: (O, Msb, K: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Msb;) 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 of العَدَدُ 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.: (Msb:) 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 Kur [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 . (Msb.) In the phrase وَأَحْصَى كُلَّ شَىْءٍ عَدَدًا , in the Kur [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. (IAar, O, K. [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. (IAar, O.)
Nounعِدَدٌ1 sense

Core sense — a paroxysm of pain returning at a fixed periodgenerated

1

See the next paragraph.

Show Lane's original text
: see the next paragraph.
Nounعِدَادٌ13 senses · 1 main

Core sense — a paroxysm of pain returning at a fixed period; a fixed day, or timegenerated

1

A maṣdar of form 3.

1.1

يَوْمُ العِدَادِ, as explained by Sh: see form 3, first sentence.

1.2

Also the day of giving.

العِدَاد means العَطَآء in this phrase.

1.3

And the same as يَوْمُ العَرْضِ [which generally means the day of the last judgment].

1.4I came to such a one on a Friday, or on a Minor Festival, or on a Great Festival—أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ

That is, on a يوم حُمُعَةٍ, a يوم فِطْرٍ, or an يوم أَضْحَى.

1.5I met such a one once in the month—لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا

Also عِدَادَ الثُّرَيَّا القَمَرَ and فِى نُزُولِ القَمَرِ الثُّرَيَّا.

So called because the moon makes its abode in الثريّا [the Pleiades, its third Mansion] once in every month.

IB understood the meaning to be once in the year; he asserts that, correctly, J should have said: because the moon is in conjunction with الثريّا once in every year, and that this is on the fifth day of Ádhár [March, Old Style], in agreement with the verse of Ibn-Holáhil cited below. But that verse plainly relates to what was the case in its author's own time, for it is well known that the moon traverses the firmament once in every month, and is each night in a different Mansion, and so is in الثريّا once in every month.

I will not come to you except once in the year—لَا آتِيكَ إِلَّا عِدَادَ القَمَرِ الثُّرَيَّا

This is according to some: because the moon makes its abode in الثريّا but once in the year.

such a one comes to us only once in the year—مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الثُّرَيَّا القَمَرَ

إِلَّا قِرَانَ القَمَرِ الثُّرَيَّا likewise.

I do not meet him except once in the year—مَا أَلْقَاهُ إِلَّا عِدَّةَ الثُّرَيَّا القَمَرَ

Also الّا عِدَادَ الثُّرَيَّا القَمَرَ and الّا عِدَادَ الثُّرَيَّا مِنَ القَمَرِ.

These explanations are probably founded on a want of due consideration of the statement that follows.

Aseed, or Useyd, or Useiyid, written اسيد, Ibn-Holáhil, or Ibn-El-Holáhil, says: [When the moon is in conjunction with the Pleiades in a third night, then winter has departed]

shāhid
إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّالِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ

.

After citing this verse AHeyth said — as though what was the case at a particular period of a cycle were the case generally — that 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 this is at the beginning of spring and the end of winter.

1.6the pain of the venomous sting, or bite, returned to him violently at the end of a year—أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ

عِدَادٌ and عِدَدٌ, the latter a shortened form of the former used by poetic licence, mean: 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; a paroxysm of pain occurring at a fixed period; a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison that kills at a fixed period.

The regular period of the return of a fever is called its عِدَاد.

he has a malady that intermits and returns—بِهِ مَرَضٌ عِدَادٌ

عِدَادُ السَّلِيمِ is said to mean a period of seven days from the day on which a person has received a venomous sting or bite; when it has passed, his recovery is hoped for, and as long as it has not passed one says هُوَ فِى عِدَادِهِ. See also form 3.

1.7the time of death—عِدَادٌ
1.8

And a day, or night, when the family of a dead person assemble together to wail for him.

1.9in the man is a touch of insanity—بِالرَّجُلِ عِدَادٌ

And a touch of insanity or diabolical possession; or an affection resembling insanity or diabolical possession, that takes a man at certain times.

1.10

And the twanging of a bow; and so does عَدِيدٌ.

1.11

See also the next paragraph, in five places.

1.12

And see عَدِيدَةٌ.

Show Lane's original text
an inf. n. of 3 [q. v.]. (TA.) يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence. Also] The day of giving: (S, O:) العِدَاد signifies العَطَآء (S, O, K) in this phrase. (S, 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, K, * TA.) And لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا , (S, O, K,) or عِدَادَ الثُّرَيَّا القَمَرَ , and فِى نُزُولِ القَمَرِ الثُّرَيَّا , (TA,) meaning I met such a one once in the month: (S, O, K:) because the moon makes its abode in الثريّا [the Pleiades, its third Mansion,] once in every month: (S, 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. S.], 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 عِدَّةَ الثُّرَيَّا القَمَرَ , 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,] 1 [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.) إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّا | لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ And عِدَادٌ and عِدَدٌ , (S, O, K,) the latter a contraction of the former, used by poetic license, (S, 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: (S, O, K: *) 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. (S, O, * K.) 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, K.) 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: (S, O, K:) 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.]. (S, O.) And The twanging of a bow; (S, O, K; *) and so عَدِيدٌ . (O, K.) See also the next paragraph, in five places: and see عَدِيدَةٌ .
Nounعَدِيدٌ4 senses · 2 main

Core sense — one numbered among a people though not of their kindred; a like, an equalgenerated

1

See عَدَدٌ, in three places.

1.1such a one is numbered, or reckoned, among the sons of such a one—فُلَانٌ عَدِيدُ بَنِى فُلَانٍ

Also a man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but who has no kindred in it.

Or عَدِيدٌ قَوْمٍ means one who is numbered, or reckoned, among a people but is not with them (معهم, apparently a mistranscription for مِنْهُمْ, 'of them'); and so does عِدَادٌ.

Also مِنْ عِدَادِهِمْ.

he is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]—عِدَادُهُ فِى بَنِى فُلَانٍ
such a one is numbered, or reckoned, among the people of goodness, or of wealth—فُلَانٌ فِى عِدَادِ أَهْلِ الخَيْرِ
1.2these dirhems are equal in number to these—هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ

And a like, or an equal [originally, in number]; and so are عِدٌّ and عِدَادٌ. Plural of the first عَدَائِدُ, and of the second and third أَعْدَادٌ.

they are equal in multitude to the pebbles and the moist earth—هُمْ عَدِيدُ الحَصَى وَالثَّرَى

That is, they are innumerable.

Aboo-Duwád, describing a mare, says:

shāhid
وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ

.

Th explains this by saying that he likens her to the staff of the wayfarer, because she is smooth, as though عدائد here meant knots: [so that we should render the verse: 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.

2

See also عِدَادٌ, last sentence but one.

Show Lane's original text
: 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: (Msb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (K, TA,) but is not with them ( معهم [app. a mistranscription for مِنْهُمْ of them]); as also عِدَادٌ . (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ , (S, Mgh, O, Msb,) and مِنْ عِدَادِهِمْ , (Msb,) Such a one is numbered, or reckoned, among the sons of such a one. (S, Mgh, O, Msb.) And عِدَادُهُ فِى بَنِى فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (S, O, K.) And فُلَانٌ فِى عِدَادِ أَهْلِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (S, O.) And A like, or an equal; [originally, in number;] (A, O, K;) as also عِدٌّ and عِدَادٌ : (IAar, O, K:) 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; (S, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare, 1 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.) وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ See also عِدَادٌ , last sentence but one.
Nounعَدِيدَةٌ1 sense

Core sense — a lot, portion, or share; property or an inheritance divided into sharesgenerated

1

A lot, portion, or share, like غَدِيدَةٌ. Plural عَدَائِدُ, with which عِدَادٌ is synonymous.

عَدَائِدُ also means property divided into shares, and an inheritance so divided.

Lebeed says:

shāhid
تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًاوَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ

— The portions of property and of inheritance of the sharers fly away in the course of time, two together and singly, but the lordship, or mastery, still remains for the boy.

Or the poet means those who share with him, that is, with the boy, in the inheritance; or the word is from عُدَّةُ المَالِ [what one prepares for a future time, of property]; for عدائد in this verse some read غَدَائِدُ.

See the article غد, and see also زَعَامَةٌ.

Show Lane's original text
A lot, portion, or share: (IAar, O, K:) like غَدِيدَةٌ : (IAar, O:) pl. عَدَائِدُ ; (IAar, O, TA;) with which عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says, 1 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: (IAar, 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]: (S, O:) for عدائد , in this verse, some read غَدَائِدُ . (L in art. غد [q. v.]) [See also زَعَامَةٌ .] تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا | وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ
Nounعِدَّانٌ2 senses

Core sense — the time, or period, of a thing; its first and best partgenerated

1I was at the time, or period, of that—أَنَا عَلَى عَدَّانِ ذٰلِكَ

And عَدَّانٌ: the time, or period, of a thing.

I came at the time when you did that—جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ
that was in the time of such a one—كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ

Or the first, and best, or most excellent, part, and the most, of a thing; according to Az, from أَعَدَّهُ, 'he prepared it'.

that was in the first and best and chief part of his young manhood and of his dominion—كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ

Also مُلْكِهِ.

See also the article عدن.

2

عِدَّانٌ, as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a plural.

Show Lane's original text
and عَدَّانٌ The time, or period, of a thing; (IAar, K, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAar, 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: (S, O:) or the first, and best, or most excellent, part, (K, TA,) and the most, (TA,) of a thing; (K, 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.
Nounعَدْعَدَةٌ2 senses

Core sense — the cry of the sandgrouse; quickness in going alonggenerated

1

Maṣdar of عَدْعَدَ.

2

And the cry, or crying, of the sandgrouse; apparently onomatopoeic. (A ʿObeyd)

Show Lane's original text
inf. n. of عَدْعَدَ [q. v.]. (IAar, O.) And The cry, or crying, of the sand-grouse ( القَطَا ): (A 'Obeyd, O, K:) app. onomatopoetic. (A 'Obeyd, O.)
Nounجَيْشٌ أَعَدُّ1 sense

Core sense — an army in the fullest state of preparationgenerated

1

An army in the most complete state of preparation, or equipment.

Show Lane's original text
An army in the most complete state of preparation, or equipment. (TA, from a trad.)
Nounمَعَدٌّ1 sense

Core sense — the side of a man, or of a horsegenerated

1the parts of his sides beneath the two boards of the saddle sweated—عَرِقَ مَعَدَّاهُ

The side of a man, and of a horse and the like; fully explained under the article معد.

المَعَدَّانِ means the places of the two boards of the saddle upon the two sides of the horse.

Show Lane's original text
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 (S, * O, * A, K, * 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.)
Nounاللِّبْسَةُ المَعَدِّيَّةُ1 sense

Core sense — the coarse mode of dress of the sons of Maʿaddgenerated

1

The mode of dress of the sons of Maʿadd, which was coarse and rude.

Show Lane's original text
The mode of dress of the sons of Ma'add, which was coarse and rude. (S, from a trad. [See Q. Q. 2.])
Nounمَعْدُودٌ1 sense

Core sense — numbered, counted, or reckoned; few in numbergenerated

1the days called أَيَّامُ التَّشْرِيقِ, the three days next after the day of the sacrifice—الأَيَّامُ المَعْدُودَاتُ

Numbered, counted, or reckoned; applied to any number, small or large.

But مَعْدُودَاتٌ more particularly denotes few, and so does every plural formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ, though such a plural may also be used to denote muchness.

The day of the sacrifice is the tenth of Dhu-l-Hijjeh. They are so called because they are few.

a few dirhems—دَرَاهِمُ مَعْدُودَةٌ

Literally, numbered, or counted, dirhems.

Show Lane's original text
[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 ; (S, Mgh, O, Msb, K;) 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.)
Nounالمُعَيْدِىُّ1 sense

Core sense — one whose origin is traced to Maʿaddgenerated

1your hearing of the Moʿeydee is better than your seeing him—أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ

The diminutive of المَعَدِّىُّ, meaning he whose origin is referred to Maʿadd; originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ. (IDrst)

It is pronounced thus without the teshdeed of the د, because the double teshdeed — that of the د together with that of the ى after it — is found hard to pronounce along with the ى that marks the diminutive. (IDrst)

This is the form in the proverb.

The proverb is applied to one who is of good repute but whose outward appearance is despised.

Or تَسْمَعُ بالمعيدىّ خير من ان تراه, which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with naṣb, taking أَنْ as understood, though this is irregular.

Or تَسْمَعُ بِالْمُعَيْدِىِّ لَا أَنْ تَرَاهُ, as though meaning: hear of the Moʿeydee, but do not see him. Of these three variants the second is the best known, according to A ʿObeyd.

Show Lane's original text
is the dim. of المَعَدِّىُّ , (S, O, K,) meaning He whose origin is referred to Ma'add, (S, 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, S, O, K, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, S, O, K, TA,) combined with the ى that denotes the dim.: (S, O, K:) 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, S, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه , (K, 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, S, O, K:) of which three variants, the second is that which is best known: so says A 'Obeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (S, O, K, TA. [See also Freytag's Arab. Prov. i. 223.])
Nounمُعْتَدٌّ بِهِ1 sense

Core sense — a thing counted, a thing of which account is madegenerated

1

A thing included in a numbering, or reckoning.

And hence, a thing of which account is made, that is accounted a matter of importance. See the verb.

Show Lane's original text
A thing included in a numbering, or reckoning. (Msb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]
Nounمُسْتَعِدَّاتٌ1 sense

Core sense — the legs of a she-camelgenerated

1

Used in a verse of Ibn-Mukbil as meaning the legs of a she-camel. AA mentions this under أَطَامِيمُ.

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