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عود

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Form 1عَادَ إِلَيْهِ9 senses · 1 main
maṣdarعَوْدٌ عِيَادَةٌ اِعْتِيَادٌmuḍāriʿيَعُودُ أَعُودُهُ

Core sense — he returned to it; he became so; he visited a sick person; he repeated itgenerated

1.1he, or it, returned to it, namely, a thing—لَهُ

Also فِيهِ; maṣdar عَوْدٌ and عَوْدَةٌ, the latter also being an ism waḥda, and مَعَادٌ.

Or, according to some, the verb is used differently with فِى and with other prepositions. [With فى it seems generally to imply some degree of continuance, in addition to the simple meaning of the verb alone.]

the dog returned to his vomit—عاد الكَلْبُ فِى قَيْئِهِ

See art. رجع.

[He returned to it after he had turned away from it]—عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ
he returned—اِعْتَادَ
he, or it, came to such a thing, state, or condition—عاد إِلَى كَذَا

Also لَهُ; maṣdar عَوْدٌ and عَوْدَةٌ. Synonymous with صَارَ إِليْهِ: at first, or for the first time, or originally; and also a second time, or again. The verb is made transitive by عَلَى and فِى, as well as by إِلَى and لِ, and also by itself.

you will certainly come to our religion—لَتَعُودُنَّ فِى مِلَّتِنَا

In the Qur'ān 7:86 and 14:16; the words relate to the apostle. Or they relate to the apostle and to those who believed with him, the latter being given the predominant influence upon the verb, so that the meaning is: you will certainly return to our religion. Or the meaning is: you will certainly enter the communion of our religion, the verb here signifying beginning.

A poet's saying is cited as an example:

shāhid 1
وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ

[i.e. meaning: and my head began to be white like the plant called ثغام]. Or the meaning here may be that it became like the ثغام.

he, or it, became so, or in such a state or condition—عاد كَذَا
[I wish that this milk would become tar]—وَدِدْتُ أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا

Occurs in a tradition.

عاد is also used as an incomplete [i.e. non-attributive] verb in the sense of كَانَ [he, or it, was], requiring a khabar, generally on condition that it is preceded by a conjunction, as in the saying of Hassān:

shāhid 2
وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَاغَضًّا 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 thought comely]; the meaning being كَانَ شَبَابُهَا [and كَانَ زَمَانُهَا].

[See also an example in a verse cited under مَطْمَعَةٌ. But the first of the meanings mentioned in this article is the most common one. Hence several phrases mentioned below under عَوْدٌ.]

it refers, or relates, to such a thing—يَعُودُ عَلَى كَذَا

. Used by grammarians, as a pronoun refers to a preceding noun.

Lane cites “Bd in xiv. 16” — a commentary, not the verse; no modern number is given
Lane cites “Bd in vii. 86” — a commentary, not the verse; no modern number is given
Lane cites “Jel in vii. 86” — a commentary, not the verse; no modern number is given
Lane cites “Jel in vii. 86” — a commentary, not the verse; no modern number is given
1.1.1

عَادَهُ is also synonymous with اِعْتَادَهُ.

1.1.2he repeated it, or did it a second time—عاد

Maṣdar عَوْدٌ and عِيَادٌ.

he did it a first time, then repeated it—بَدَأَ ثُمَّ عَادَ
[Repetition is more praiseworthy]—العَوْدُ أَحْمَدُ

A proverb; see art. حمد.

on this sense See also Form 4, in two places.

1.1.3I visited him, commonly and especially a sick person—عُدْتُهُ

maṣdar عِيَادَةٌ, عِيَادٌ, عَوْدٌ, عُوَادَةٌ and عَيْدُودَةٌ [like كَيْنُونَةٌ].

[I came to him time after time: see its ism fāʿil, عَائِدٌ.]

See again عَائِدٌ.

1.1.4the thing befell me, or happened to me—عَادَنِى الشَّىْءُ

also اِعْتَادَنِى.

[Anxiety and grief befell me]—اِعْتَادَنِى هَمٌّ وَحُزْنٌ
1.1.5he conferred a favour, or bestowed a benefit—عَاد بِمَعْرُوفٍ

.

[Such a one conferred his favour upon us]—عاد عَلَيْنَا فُلَانٌ بِمَعْرُوفِهِ
[He bestowed a free gift upon him]—عاد عَلَيْهِ بِصِلَةٍ
it brought him a good return, or profit—عاد عَلَيْهِ بِالعَائِدَةِ الصَّالِحَةِ

said of a thing purchased with the price of another thing. See art. رجع.

1.1.6fortune destroyed them—عاد عَلَيْهِمُ الدَّهْرُ
[The winds and the rains assailed the dwellings, so that they were effaced]—عَادَت الرِّيَاحُ وَالأَمْطَارُ عَلَى الدِّيَارِ حَتَّى دَرَسَتْ
1.1.7he rejected and undid what he had done—عاد

عَوْدٌ is also synonymous with رَدٌّ.

he rejected and undid it, [as though he reverted from it].

[According to the TK one says عاد السَّائِلَ, meaning رَدَّهُ, i.e. he turned back, or away, the beggar, or asker.]

1.1.8he, or it, diverted me from coming to you—عَادَنِى أَنْ أَجِيْئَكَ

Also the same as صَرْفٌ.

In this, عادنى is [said to be] formed by transposition from عَدَانِى. Mentioned by Yaʿḳoob.

Qur’ānic occurrences Form 1 5 shown of 15
8:38
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ

Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them).

17:8
عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ حَصِيرًا

It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).

23:107
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـٰلِمُونَ

"Our Lord! bring us out of this: if ever we return (to Evil), then shall we be wrong-doers indeed!"

24:17
يَعِظُكُمُ ٱللَّهُ أَن تَعُودُوا۟ لِمِثْلِهِۦٓ أَبَدًا إِن كُنتُم مُّؤْمِنِينَ

Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers.

36:39
وَٱلْقَمَرَ قَدَّرْنَـٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ

And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.

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
, (S, A, O, TA,) and لَهُ , and فِيهِ , (TA,) aor. يَعُودُ , (S, O,) inf. n. عَوْدٌ and عَوْدَةٌ , (S, O, K, TA,) which latter is also an inf. n. of un., (TA,) and مَعَادٌ , (K, TA,) He, or it, returned to it, (S, A, O, K, * 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: (Msb in art. رجع :) and عاد لَهُ بَعْدَ مَا كَانَ أَعْرَضَ عَنْهُ [He returned to it after he had turned away from it]: (S, O:) and اِعْتَادَ , also, signifies he returned: (KL:) or عاد إِلَى كَذَا , and لَهُ , inf. n. عَوْدٌ (Mgh, Msb) and عَوْدَةٌ , (Msb,) signifies He, or it, came to such a thing or state or condition; syn. صَارَ إِليْهِ ; (Mgh, * Msb;) 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 Kur [vii. 86 and xiv. 16], means Ye shall assuredly come to our religion; for the words relate to the apostle: (O, * and Bd 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; (Bd in vii. 86 and xiv. 16, and Jel in vii. 86;) the meaning being ye shall assuredly return to our religion: (Bd * 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, 1 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: (K, 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, 2 [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,] وَعَادَ الرَّأْسُ مِنِّى كَالثَّغَامِ وَلَقَدْ صَبَوْتُ بِهَا وَعَادَ شَبَابُهَا | غَضًّا وَعَادَ زَمَانُهَا مُسْتَظْرَفًا عَادَهُ is also syn. with اِعْتَادَهُ , q. v. (S, O.) [Hence, also,] عاد , (Az, TA,) inf. n. عَوْدٌ (Az, K, TA) and عِيَادٌ , (K,) He repeated, or did a second time. (Az, K, * 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 ]. (S, O.) See also 4, in two places. And عُدْتُهُ , (S, O, Msb, K,) aor. أَعُودُهُ , (S, O,) inf. n. عِيَادَةٌ (S, O, Msb, K) and عِيَادٌ and عَوْدٌ and عُوَادَةٌ (K) and عَيْدُودَةٌ [like كَيْنُونَةٌ ], (MF,) [I came to him time after time: see its act. part. n., عَائِدٌ :] I visited him, (Msb, K, TA,) [commonly and especially (see again عَائِدٌ )] meaning a sick person. (S, O, Msb, K, TA.) عَادَنِى الشَّىْءُ , (TA,) inf. n. عَوْدٌ ; (K;) and اِعْتَادَنِى , (TA,) inf. n. اِعْتِيَادٌ ; (K;) The thing befell me, betided me, or happened to me. (K, * 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. (Msb.) 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. (S. and K 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 : (K, 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 TK, one says, عاد السَّائِلَ , meaning رَدَّهُ , i. e. He turned back, or away, the beggar, or asker.] And i. q. صَرْفٌ : (K:) 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 Yaakoob. (TA.)
Form 2عوّدهُ إِيَّاهُ4 senses
maṣdarتَعْيِيدٌ

Core sense — he accustomed him to it; he became old; he kept the festivalgenerated

2.1he accustomed, or habituated, his dog to the chase—عوّد كَلْبَهُ الصَّيْدَ
this is a thing that makes men accustomed to treating me wrongfully—هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ

Mentioned by Aboo-ʿAdnān.

on this sense He accustomed, or habituated, him to it.

2.2he (a man) ate food brought again after it had once been eaten of—عوّد

From the noun عُوَادَةٌ; such food is termed عُوَادَة.

2.3he became old—عوّد

Said of a man: he became advanced in age, or years.

Said of a camel, and of a sheep or goat; maṣdar تَعْوِيدٌ: he became such as is termed عَوْد [i.e. old, etc.].

Or, said of a camel: he exceeded the period of his بُزُول by three, or four, years. One does not say عوّدت of a she-camel.

2.4he kept, or observed, the festival—عيّد

From عِيدٌ, and so keeping the ى in the place of the original و. He was present on the occasion of the عِيد [the periodical festival, or at its prayers or other observances].

he spent the day of the festival in such a town, or country—عيّد بِبَلَدِ كَذَا

That is, he was on the day of the عِيد [or he kept the عيد, or an عيد] in such a town, or country.

Show Lane's original text
He accustomed, or habituated, him to it. (Msb, K.) One says, عوّد كَلْبَهُ الصَّيْدَ He accustomed, or habituated, his dog to the chase. (S, O.) And هٰذَا أَمْرٌ يُعَوِّدُ النَّاسَ عَلَىَّ is a saying mentioned by Aboo-'Adnán 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, K,) i. e. food brought again after its having been once eaten of. (O.) عوّد said of a camel, (S, O, K,) and of a sheep or goat, (IAth, TA,) inf. n. تَعْوِيدٌ , (K,) He became such as is termed عَوْد [i. e. old, &c.]: (S, O, K:) 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. (IAar, TA.) عيّد [from عِيدٌ , and therefore retaining the ى in the place of the original و ], (S, Msb, K,) inf. n. تَعْيِيدٌ , (Msb,) 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]. (S, Msb, K.) 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.)
Form 3مُعَاوَدَةٌ7 senses · 1 main

Core sense — the returning to a thing time after time; perseverance in itgenerated

3.1

The returning to the first affair.

3.1.1he returned to it time after time—عاودهُ
3.1.2

Also the same as اِعْتَادَهُ, as synonymous with تَعَوَّدَهُ.

3.1.3he returned time after time to talking with him; and hence, he talked with him alternately—عاودهُ الكَلَامَ

[Or عاودهُ alone, or each of these phrases, the latter probably used for the former, as رَاجَعَهُ is used for رَاجَعَهُ الكَلَامَ.]

[He returned him answer for answer, or answers for answers; held a dialogue, conference, or debate with him; bandied words with him. Compare a meaning assigned to Form 6.]

For it is said that رَاجَعَهُ الكَلَامَ is synonymous with عَاوَدَهُ [apparently meaning عاودهُ الكَلَامَ]; see art. رجع. And that رَاجَعْتُهُ is synonymous with عَاوَدْتُهُ.

3.1.4he asked him the question repeatedly, or time after time—عاودهُ بِٱلْمَسْأَلَةِ
3.1.5he persevered in what he was engaged in—عاود مَا كَانَ فِيهِ
3.1.6the fever clung to him persistently—عَاوَدَتْهُ الحُمَّى

[Or it may mean: the fever returned to him time after time.]

Show Lane's original text
signifies The returning to the first affair. (S, O.) And عاودهُ He returned to it time after time. (Msb.) [Hence,] i. q. اِعْتَادَهُ , q. v., as syn. with تَعَوَّدَهُ . (K.) [ 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 ]; (S * and K in art. رجع ;) [and that] رَاجَعْتُهُ is syn. with عَاوَدْتُهُ . (Msb in that art.) And عاودهُ بِٱلْمَسْأَلَةِ He asked him the question repeatedly, or time after time. (S, O.) [Hence,] عاود مَا كَانَ فِيهِ He persevered in that in which he was engaged. (TA.) And عَاوَدَتْهُ الحُمَّى (S, O, TA) [may signify The fever returned to him time after time: or] means the fever clave perseveringly to him. (TA.)
Form 4اعادهُ5 senses · 1 main

Core sense — he returned it, or restored it, to its place; he repeated itgenerated

4.1he returned it, or restored it, to its place; he replaced it—إِلَى مَكَانِهِ
4.1.1he said it a second time—عَادَ لَهُ

He did it a second time; he repeated it, said of speech; synonymous with كَرَّرَهُ.

عاد إِلَيْهِ and عَلَيْهِ likewise mean the same as اعادهُ. But Aboo-Hilāl El-ʿAskeree says that كَرَّرَهُ means he repeated it once or more than once, whereas اعادهُ means only that he repeated it once.

he repeated the speech, saying it a second time—اعاد الكَلَامَ

Synonymous with رَدَّدَهُ ثَانِيًا.

he said the prayer a second time—اعاد الصَّلَاةَ
he does not say anything for the first time, nor anything for the second time—مَا يُبْدِئُ وَمَا يُعِيدُ

That is, ما يَتَكَلَّمُ بِبَادِئَةٍ وَلَا عَائِدَةٍ: nothing original, and nothing by way of repetition; بَادِئَةُ الكَلَامِ being what is said for the first time, and عَائِدَةُ الكَلَامِ what is said afterwards, for the second time. See art. بدأ.

Or: he says nothing at all; and he has no art, artifice, or cunning. So IAar; see also art. بدأ.

4.1.2He brings mankind into existence, then returns them—يُبْدِئُ الخَلْقَ ثُمَّ يُعِيدُهُ

Said of God: He creates, or brings into existence, mankind; then He returns them, after life, to lifelessness in the present world, and after lifelessness, to life on the day of resurrection.

[Also: he returned it, or restored it, to a former state; and hence, he renewed it; he reproduced it.]

4.1.3

See also Form 8.

4.1.4he, or it, rendered, or made to be, or become—اعاد

[Like جَعَلَ; in this sense it takes two objects. See an example in a verse cited under عَسِيفٌ.]

Qur’ānic occurrences Form 4 5 shown of 17
20:21
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ

(Allah) said, "Seize it, and fear not: We shall return it at once to its former condition"..

30:11
ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ

It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him.

34:49
قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَـٰطِلُ وَمَا يُعِيدُ

Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."

71:18
ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا

"'And in the End He will return you into the (earth), and raise you forth (again at the Resurrection)?

85:13
إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ

It is He Who creates from the very beginning, and He can restore (life).

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
(O, K) He returned it, or restored it, (K,) إِلَى مَكَانِهِ [to its place; he replaced it]. (O, K.) And He did it a second time: (S, Msb:) he repeated it, or iterated it; syn. كَرَّرَهُ ; namely, speech; (K;) as also عَادَ لَهُ ; he said it a second time; (Mgh;) and عاد 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. (Msb.) 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; and عَائِدَةُ 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. (IAar, 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.) See also 8. [ 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 .]
Form 5تَعَوَّدَ1 sense

Core sense — he became accustomed to it; he made it his habitgenerated

5.1

See Form 8, in three places.

Show Lane's original text
see 8, in three places.
Form 6تعاودوا2 senses · 1 main

Core sense — they returned, each party to its leader; we did it by turnsgenerated

6.1

They returned, each party of them to its chief, or leader, in war or battle, and the like.

6.1.1we did the work, and the affair, by turns among us—تَعَاوَدْنَا العَمَلَ وَالأَمْرَ بَيْنَنَا

See art. دول; but perhaps the right reading here is تَعَاوَرْنَا.

Show Lane's original text
They returned, each party of them to its chief, or leader, in war or battle, (S, K,) &c. (S.) 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 .])
Form 8اعتاد5 senses · 2 main
maṣdarمُعَاوَدَةٌ

Core sense — he became accustomed to it; he frequented itgenerated

8.1

See Form 1, near the beginning.

8.2he frequented it; he came to it and returned to it—اعتادهُ

Said of a place; see art. ارى.

8.2.1

And: he looked at it time after time until he knew it. See art. بلد.

8.2.2accustom yourselves to good, for good becomes a habit, and evil is persevered in—تَعَوَّدُوا الخَيْرَ فَإِنَّ الخَيْرَ عَادَةٌ وَالشَّرَّ لَجَاجَةٌ

He became accustomed, or habituated, to it; or he accustomed himself to it, or made it his custom, or habit. Also تعوّدهُ and عَادَهُ, and so عاودهُ, maṣdar مُعَاوَدَةٌ, عِوَادٌ, اعادهُ and استعادهُ.

Occurs in a tradition.

the dog became accustomed to the chase—تعوّد الكَلْبُ الصَّيْدَ
8.2.3

See also Form 1, latter half, in two places.

Show Lane's original text
: 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 also تعوّدهُ , (S, O, Msb, K,) and عَادَهُ ; (S, O;) and so عاودهُ , inf. n. مُعَاوَدَةٌ and عِوَادٌ ; and اعادهُ , (K,) and استعادهُ ; (O, K;) He became accustomed, or habituated, to it; or he accustomed, or habituated, himself to it; or made it his custom, or habit. (S, O, Msb, K.) 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. (S.) See also 1, latter half, in two places.
Form 10استعادهُ3 senses · 1 main

Core sense — he asked him to return; he asked him to repeat itgenerated

10.1

He asked him to return.

10.1.1he asked him to repeat the thing, to do it a second time—استعادهُ الشَّىْءَ
[He asked for the repetition of it from him]—استعادهُ مِنْهُ
10.1.2

See also Form 8.

Show Lane's original text
He asked him to return. (O, Msb, K.) And استعادهُ الشَّىْءَ He asked him to repeat the thing; to do it a second time: (S, O, Msb, K:) and استعادهُ مِنْهُ [He asked for the repetition of it from him]. (Har p. 28.) See also 8.

Derived nouns 23

Nounعَادٌ2 senses

Core sense — one of mankind; an unknown persongenerated

1

See عَادَةٌ.

2I do not know what one of mankind he is—مَا أَدْرِى أَىُّ عَادَ هُوَ

عاد is in this case imperfectly declinable. [But in the CK and in my manuscript copy of the K it is written عادٍ.]

[Perhaps it is from عَادٌ, the name of an ancient and extinct tribe of the Arabs.]

Show Lane's original text
: see عَادَةٌ . مَا أَدْرِى أَىُّ عَادَ هُوَ , (S, O, K,) عاد being in this case imperfectly decl., (S, O, [but in the CK and in my MS. copy of the K it is written عادٍ ,]) means I know not what one of mankind he is. (S, O, K.) [Perhaps it is from عَادٌ the name of an ancient and extinct tribe of the Arabs.]
Nounعَادِ6 senses · 1 main

Core sense — a particle meaning still, or yetgenerated

1[I slept, and your father stayed awake by night]—رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ

Indeclinable, ending in kesr; a particle in the sense of إِنَّ, governing the accusative, on condition that it is preceded by a verbal clause and a conjunction.

1.1[Is your father abiding?]—عَادِ أَبُوكَ مُقِيمٌ

It is also an interrogative particle in the sense of هَلْ, indeclinable, ending in kesr, and requiring an answer.

1.2[Have you performed the prayer?]—هَلْ صَلَّيْتَ

It also denotes an answer, in the sense of a clause made negative by لم, or by ما only; indeclinable, ending in kesr; and this is when it is joined to a pronoun, as when a questioner says:

I did not perform, or have not performed, the prayer—عَادِنِنى

Here إِنَّنِى is meant.

1.3

Some of the people of El-Ḥijāz drop the ن in عَادِنِى; both ways are good Arabic when عَادِ is used in the sense of إِنَّ.

1.4[Did Zeyd go forth?]—عَادِ خَرَجَ زَيْدٌ
he did not go forth, or has not gone forth—عَادِهِ

on this sense Sometimes it is used both by the questioner and by the answerer, the former saying:

1.5

None of this is mentioned by the leading authors on the Arabic language, either those of long works or the writers of abridgements.

Show Lane's original text
, 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-Hijáz 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.)
Nounعَوْدٌ8 senses · 3 main

Core sense — a return; an old camel, or sheep or goat; an old roadgenerated

1it is for you to return in this affair—لَكَ العَوْدُ

A maṣdar of Form 1, as also عَوْدَةٌ, عُوَادَةٌ and مَعَادٌ.

Also العَوْدَةُ, العُوَادَةُ, and فِى هٰذَا الأَمْرِ.

O God, grant us a return to the House—اَللّٰهُمَّ ٱرْزُقْنَا إِلَى البَيْتِ مَعَادًا

Also عَوْدَةً. The House is the Kaʿbeh, called "the House" as being "the House of God".

he returned without having obtained anything—رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ

Explained in this sense in art. غبر. Also عَوْدًا عَلَى بَدْءٍ and رَجَعْتُ عَوْدِى عَلَى بَدْئِى, explained, with other similar phrases, in art. بدأ.

2

See also عَائِدٌ.

3[If the old camel grumbles in his throat, then increase his load]—إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا

Also a camel, and a sheep or goat, old, or advanced in age.

Applied to a camel that has passed the ages at which he is termed بَازِل and مُخْلِف; or that has passed three years, or four, since the period of his بُزُول; or a camel old, or advanced in age, but keeping remains of strength; or one old, and well trained, and accustomed to be ridden or the like.

Feminine with ة: one says نَاقَةٌ عَوْدَةٌ, نَاقَتَانِ عَوْدَتَانِ and عَنْزٌ عَوْدَةٌ; or one should not say نَاقَةٌ عَوْدَةٌ nor نَعْجَةٌ عَوْدَةٌ, but one says شَاةٌ عَوْدَةٌ. The plural of عَوْدٌ is عِوَدَةٌ, and عِيَدَةٌ as some say, but this is irregular, of a particular dialect, and bad; and the plural of عَوْدَةٌ is عوَدٌ.

A proverb.

And in another proverb, عَوْدٌ يُعَلَّمُ العَنَجِ [explained in art. عنج].

3.1figurative · مجاز — inferredask aid of a man of age, experience in affairs, and knowledge, or leave it alone—زَاحِمْ بِعَوْدٍ أَوْ دَعْ

It is also applied to a man.

For the judgment of the elder is better than the outward appearance of the youth, or young man. Or: ask aid, in your war, of full-grown men advanced in age. A proverb.

3.2figurative · مجاز

And an old road; from the same word used as an adjective applied to a camel.

Besheer Ibn-En-Nikth says:

shāhid 1
عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْيَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ

i.e. an old camel upon an old road [belonging to earlier peoples], a road that dies away when abandoned and revives when travelled.

And another says:

shāhid 2
عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ

i.e. an old man upon an old camel upon an old worn road. [See also مُعِيدٌ.]

3.3figurative · مجازold [lordship, or glory, honour, or dignity]—سُودَدٌ عَوْدٌ

[See also عَادِىٌّ.]

3.4you seek to advance yourself in my favour—إِنَّكَ لَتَمُتُّ بِرَحِمٍ عَوْدَةٍ

Occurs in a tradition, said by Moʿāwiyeh: by an old and remote tie of relationship.

3.5the sun—عَوْدٌ

Used by Abu-n-Nejm in the saying:

shāhid
وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ

[and a sun followed the red dawn, driving it away]; by الأَحْمَر he means الصُّبْح.

Show Lane's original text
an inf. n. of 1, as also عَوْدَةٌ , (S, O, K,) and عُوَادَةٌ , and مَعَادٌ . (K.) [Hence,] one says, لَكَ العَوْدُ and العَوْدَةُ and العُوَادَةُ It is for thee to return (Lh, K, TA) فِى هٰذَا الأَمْرِ in this affair. (TA.) And اَللّٰهُمَّ ٱرْزُقْنَا إِلَى البَيْتِ مَعَادًا and عَوْدَةً (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, K,) [expl. in the TA in art. غبر as meaning He returned without his having obtained, or attained, anything,] and عَوْدًا عَلَى بَدْءٍ : (K:) and رَجَعْتُ عَوْدِى عَلَى بَدْئِى : (Sb:) expl., with other similar phrases, in art. بدأ , q. v. See also عَائِدٌ . Also A camel, (IAar, S, O, Msb, K,) and a sheep or goat, (IAar, O, K,) old, or advanced in age: (S, O, Msb, K:) applied to the former, that has passed the ages at which he is termed بَازِل and مُخْلِف : (S, 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 : you say نَاقَةٌ عَوْدَةٌ , (As, S, O,) and نَاقَتَانِ عَوْدَتَانِ , (As, TA,) and عَنْزٌ عَوْدَةٌ : (TA:) or one should not say نَاقَةٌ عَوْدَةٌ , nor نَعْجَةٌ عَوْدَةٌ ; (Az, TA;) but one says شَاةٌ عَوْدَةٌ : (Az, IAth, O:) the pl. of عَوْدٌ is عِوَدَةٌ (As, S, O, K) and عِيَدَةٌ (O, K) as some say, but this is anomalous, (O,) of a particular dial., and bad; (Az, TA;) and the pl. of عَوْدَةٌ is عوَدٌ . (As, O, TA.) It is said in a prov., إِنْ جَرْجَرَ العَوْدُ فَزِدْهُ وِقْرًا [If the old camel make a grumbling sound in his throat, then increase thou his load]. (S.) And in another, عَوْدٌ يُعَلَّمُ العَنَجِ [expl. in art. عنج ]. (O.) It is also applied to man: (S, O:) one says, زَاحِمْ بِعَوْدٍ أَوْ دَعْ , (S, O, K,) Ask thou aid of a person of age, (S, O,) and experience in affairs, (O,) and knowledge, (S, 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: (S, O:) or ask aid, in thy war, of perfect men advanced in age: (K:) a proverb. (S, O.) [See also Freytag's Arab. Prov. i. 586.] And An old road: (S, O, K:) from the same word as an epithet applied to a camel. (O.) A poet says, (S, O,) namely, Besheer Ibn-En-Nikth, (TA, and so in a copy of the S,) 1 (S, * O, TA) i. e. An old camel upon an old road [belonging to prior peoples], (S, O, TA,) a road that dies away by being abandoned and revives by being travelled. (TA.) And another says, 2 i. e. An old man upon an old camel upon an old worn road. (IB, TA.) [See also مُعِيدٌ .] عَوْدٌ عَلَى عَوْدٍ لِأَقْوَامٍ أُوَلْ | يَمُوتُ بِالتَّرْكِ وَيَحْيَا بِالعَمَلْ عَوْدٌ عَلَى عَوْدٍ عَلَى عَوْدٍ خَلَقْ And سُودَدٌ عَوْدٌ means Old [lordship, or glory or honour or dignity]. (S, A, O, K, 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, 1 [And a sun followed the red dawn, driving it away]: by الأَحْمَر he means الصُّبْح . (TA.) وَتَبِعَ الأَحْمَرَ عَوْدٌ يَرْجُمُهْ
Nounعُودٌ12 senses · 1 main

Core sense — wood; a stick, or branch; aloes-wood; the lutegenerated

1

Wood; timber; synonymous with خَشَبٌ. Any slender piece of wood or timber; 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.

A staff; a stick; a rod; and also a sprig; a branch, or twig, properly one that is cut off, but also applied to one not cut off.

[And the stem of the raceme of a palm-tree, and the like: see فَجَّانٌ in art. فج.]

Plural of many عِيدَانٌ, originally عِوْدَانٌ; plural of few أَعْوَادٌ.

1.1God caused the arrow to be put upon the bow, for shooting—رَكَّبَ ٱللّٰهُ عُودًا عُودًا

Or عُودًا عَلَى عُودٍ; meaning that civil war, conflict, faction, or sedition became stirred up.

1.2figurative · مجاز — inferreddeath—سَبِيلُ ذِى الأَعْوَادِ

El-Mufaḍḍal: الاعواد means the pieces of wood on which the dead is carried; for the Arabs of the desert, having no biers, put two pieces of wood together and on them carry the dead to the grave.

1.3the pulpit and the staff of the Prophet—العُودَانِ
1.4figurative · مجاز

One says هُوَ صُلْبُ العُودِ; see art. صلب.

1.5figurative · مجازhe is of a good branch—هُوْ مِنْ عُودِ صِدْقٍ
he is of a bad branch—سَوْءٍ
1.6the judicial office is like approaching live coals; repel the coals from yourself with two sticks—إِنَّمَا القَضَآءُ جَمْرٌ فَٱدْفَعِ الجَمْرَ عَنْكَ بِعُودَيْنِ

In a tradition of Shureyḥ. The meaning is: guard yourself well from the fire [of Hell] by means of two witnesses, as one who warms himself at a fire pushes the live coals away from his place with a stick or something else so as not to be burned. Or: act firmly and deliberately in judging, and do your utmost to keep the fire [of Hell] away from yourself.

1.7

عُودُ الصَّلِيبِ: see يَبْرُوحٌ.

1.8aloes-wood, a well-known fragrant substance used for fumigating oneself—العُودُ

A certain scented wood with which one fumigates oneself; so called because of its excellence.

العُودُ الهِنْدِىُّ [which, like عُودُ البَخُورِ, عُودُ النَّدِّ, العُودُ القَمَارِىُّ and العُودُ القُاقُلِّىُّ, is a common, well-known term for aloes-wood] is said to be the same as القُسْطُ البَحْرِىُّ. [See art. قسط.]

1.9

And a certain well-known musical instrument: the lute.

[The English word, like the French "luth" and the like, is derived from العُود. According to the L it has four strings, but I have always found it to have seven double strings; it is illustrated and described in my work on the Modern Egyptians. Today it is generally played with a plectrum made of a slip of a vulture's feather, but in former times it seems usually to have been played with the tips of the fingers.]

Plural as above, عِيدَانٌ and أَعْوَادٌ.

1.10

And the bone [called os hyoides] at the root of the tongue; also called عُودُ اللِّسَانِ.

1.11a certain part of the stomach of a ruminant animal—أُمُّ العُودِ

Called قِبَة, or قِبَّة, i.e. the فَحِث; plural أُمَّهَاتُ العُودِ.

Show Lane's original text
Wood; timber; syn. خَشَبٌ : (Mgh, O, K:) 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: (Har p. 499:) [and the stem of the raceme of a palm-tree, and the like: (see فَجَّانٌ , in art. فج :)] pl. [of mult.] عِيدَانٌ , (S, Mgh, O, Msb, K,) originally عِوْدَانٌ , (Msb,) and [of pauc.] أَعْوَادٌ . (S, O, Msb, K.) [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, K.) 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; (Msb;) that with which one fumigates himself; (S, O, K; *) 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, (S, O, L, Msb, K,) 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 . (Msb.) And The bone [called os hyoides] at the root of the tongue; (O, K;) 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 , (K,) i. e. the فَحِث : (TA:) pl. أُمَّهَاتُ العُودِ . (O.)
Nounعِيدٌ4 senses · 2 main

Core sense — a festival, a feast-day; a recurring affliction or joy; a mountain-treegenerated

1

Originally عِوْدٌ, the و being changed into ى because of the kesreh before it.

An occurrence that befalls one, or happens to one, or returns to one, of some former state of mind or body: anxiety or something else of the kind, disease, grief and the like, affliction, and desire.

Az: the time of the return of joy and of grief.

1.1the festival of the victims—عِيدُ الأَضْحَى

[And hence] a festival, or periodical festival; a feast-day; the same as مَوْسِمٌ; any day on which there is an assembling, or congregating, and particularly an anniversary festival.

So called because it returns every year with renewed joy; or from عَادَ, because people return to it; or from عَادَةٌ, "a custom", because they are accustomed to it.

Plural أَعْيَادٌ, the ى being kept in the plural because it is in the singular, or to distinguish it from أَعْوَادٌ, the plural of عُودٌ; regularly its plural would be أَعْوَادٌ, as أَرْوَاحٌ is plural of رِيحٌ.

[These are the two principal religious festivals of the Muslims; see art. ضحو and ضحى.]

the festival of the breaking of the fast after Ramaḍān—عِيدُ الفِطْرِ

The diminutive of عِيدٌ is عُيَيْدٌ, the ى being kept in it as it is kept in the plural.

1.2

See also عَادَةٌ, in two places.

2

Also a certain sort of mountain-tree, that produces twigs about a cubit long, dust-coloured, having no leaves and no blossoms, but having much peel and many knots. Fresh wounds are dressed with its peel, and close up as a result.

Qur’ānic occurrences عِيد
5:114
قَالَ عِيسَى ٱبْنُ مَرْيَمَ ٱللَّهُمَّ رَبَّنَآ أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ ٱلسَّمَآءِ تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَءَاخِرِنَا وَءَايَةً مِّنكَ ۖ وَٱرْزُقْنَا وَأَنتَ خَيْرُ ٱلرَّٰزِقِينَ

Said Jesus the son of Mary: "O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs)."

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
, 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, (S, O, K,) or of some other kind, (S, O,) of disease, or of grief, (O, K,) and the like, (K,) 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 ; (Msb;) any day on which is an assembling, or a congregating; (K;) [and particularly an anniversary festival:] so called because it returns every year with renewed joy: (IAar, 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 ; (S, O, Msb;) 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, (K, 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.)
Nounعَادَةٌ1 sense

Core sense — a custom, a manner, a habitgenerated

1

A custom, manner, or habit; synonymous with دَأْبٌ and وَتِيرَةٌ, or دَيْدَنٌ; so called because one returns to it time after time.

It relates more especially to actions, while عُرْفٌ relates to sayings, as is indicated in the Telweeḥ and elsewhere; or, according to some, عُرْفٌ and عَادَةٌ are synonymous.

According to El-Mufaḍḍal, عِيدٌ means the same as عَادَةٌ, for he says that عَادَنِى عِيدِى means عَادَتِى, i.e. my habit returned to me [but see the first sentence of the preceding paragraph].

The plural of عَادَةٌ is عَادَاتٌ and عَادٌ, or rather this last is a collective noun; and عِيدٌ, mentioned by Kr but not of sound authority, [apparently a mistranscription for عِيَدٌ, like حِوَجٌ, a plural of حَاجَةٌ]; and عَوَائِدُ, as حَوَائِجُ is plural of حَاجَةٌ; but according to Z and others this last is plural of عَائِدَةٌ, not of عَادَةٌ.

Show Lane's original text
A custom, manner, habit, or wont; syn. دَأْبٌ , and وَتِيرَةٌ , (MA,) or دَيْدَنٌ : (K:) 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 (S, O, Msb) and عَادٌ , (S, O, Msb, K,) or rather this is a coll. gen. n., (TA,) and عِيدٌ , (L, K, TA,) mentioned by Kr, but not of valid authority, (L, TA,) [app. a mistranscription for عِيَدٌ , like حِوَجٌ , a pl. of حَاجَةٌ ,] and عَوَائِدُ , (Msb, TA,) like as حَوَائِجُ is pl. of حَاجَةٌ ; but, accord. to Z and others, this last is pl. of عَائِدَةٌ , not of عَادَةٌ . (TA.)
Nounعَوْدَةٌ1 sense

Core sense — a returngenerated

1

See عَوْدٌ, first three sentences.

Show Lane's original text
: see عَوْدٌ , first three sentences.
Nounعَادِىٌّ1 sense

Core sense — old, or ancient, referred to the tribe of ʿĀdgenerated

1old, or ancient, ruins—خَرِبٌ عَادِىٌّ

An old, or ancient, thing; as though so called in relation to the ancient and extinct tribe of ʿĀd.

an old, or ancient, well—بِئْرٌ عَادِيَّةٌ
a firm, or strong, building—بِنَآءٌ عَادِىٌّ
land possessed from ancient times—عَادِىُّ أَرْضٍ
dominion of old, or ancient, origin—مُلْكٌ عَادِىٌّ
old, or ancient, glory—مَجْدٌ عَادِىٌّ

Or a well strongly cased with stone or brick and abounding with water, whose origin is referred to the tribe of ʿĀd.

Whose origin is referred to the tribe of ʿĀd.

[See also عَوْدٌ.]

Show Lane's original text
An old, or ancient, thing: (S, A, Mgh, * O, Msb, * K:) as though so called in relation to the [ancient and extinct] tribe of 'Ád ( عاد ). (S, A, O, Msb.) 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. (Msb.) And بِنَآءٌ عَادِىٌّ A firm, or strong, building, the origin of which is referred to [the tribe of] 'Ád. (Msb.) And عَادِىُّ أَرْضٍ Land possessed from ancient times. (Msb.) And مُلْكٌ عَادِىٌّ Dominion of old, or ancient, origin. (Msb.) And مَجْدٌ عَادِىٌّ Old, or ancient, glory. (A.) [See also عَوْدٌ .]
Nounعِيدِيَّةٌ2 senses · 1 main

Core sense — certain excellent she-camels; a female lambgenerated

1

An appellation given to certain excellent she-camels; so called in relation to a well-known stallion that begot an excellent breed, named عِيدٌ, as some say; but ISd says this is not of sound authority.

Or so called in relation to El-ʿEedee Ibn-En-Nadaghee Ibn-Mahrah Ibn-Heidān (Ibn-El-Kelbee); or in relation to ʿĀd Ibn-ʿĀd, or ʿĀdee Ibn-ʿĀd, though if from either of these last two it is irregular; or in relation to the Benoo-ʿEed Ibn-El-ʿĀmiree. Az says he did not know the origin of their name.

1.1

Sh: a female lamb; the female of the بُرْقَان [plural of بَرَقٌ], the male of which is called خَرُوف until he is shorn. But this was unknown to As.

Show Lane's original text
an appellation given to Certain excellent she-camels; (S, O, K;) so called in relation to a stallion, (S, O, K,) well-known, (K,) that begat an excellent breed, (S, O,) named عِيدٌ : (O, K:) [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, K:) or in relation to 'Ád Ibn-'Ád: or 'Ádee Ibn-'Ád: (K:) but if from either of the last two, it is anomalous: (TA:) or in relation to the Benoo-'Eed-Ibn-El- 'Ámiree: (O, K:) 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 As. (L.)
Nounعَيْدَانٌ1 sense

Core sense — tall palm-trees; the tallest of palm-treesgenerated

1

Tall palm-trees, or the tallest of palm-trees; see 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; see art. عيد.

Or the same as رَقْلَةٌ; see art. عيد.

[A collective noun:] ism waḥda with ة, which As explains as applied to a hard, old tree, having roots that reach down to the water; and he says ومنه هيمان وعيلان, [but I do not know what these words mean].

The word belongs to this article and to art. عيد; see art. عيد. Or it may belong to the present article, or to art. عدن.

The Prophet had a bowl made of the wood of an عَيْدَانَة — or, according to some, it is better written with kesr, عِيدَانَة — in which he passed his urine.

Show Lane's original text
Tall palm-trees: (As, S, O, K:) or the tallest of palm-trees: (K 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: (AHn, M, TA in art. عيد :) or i. q. رَقْلَةٌ [q. v.]: (AO, TA in art. عيد :) [a coll. gen. n.:] n. un. with ة : (S, O, K:) which As explains as applied to a hard, old tree, having roots penetrating to the water: and he says, ومنه هيمان وعيلان : [but what these words mean, I know not:] (TA:) the word belongs to this art. and to art. عيد : (K in art. عيد :) or it may belong to the present art., or to art. عدن [q. v.]. (Az, S, O.) The Prophet had a bowl [made of the wood] of an عَيْدَانَة , (K, TA,) or, accord. to some, it is preferably written with kesr [i. e. عِيدَانَة ], (TA,) in which he voided his urine. (K, TA.)
Nounعَوَادٌ2 senses · 1 main

Core sense — kind treatment; what one likes, given on returninggenerated

1

See عُوَادَةٌ.

1.1[Return, and you will have with us] what you like—عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا

Also عُوَادًا and عِوَادًا; only these two, not the first, are mentioned by Fr. Or the meaning is: kind treatment.

Show Lane's original text
: see عُوَادَةٌ . عُدْ فَإِنَّ لَكَ عِنْدَنَا عَوَادًا حَسَنًا , (S, O, K,) as also عُوَادًا and عِوَادًا , (O, K,) these two only, not the first, mentioned by Fr, (O,) means [Return thou, and thou shalt have with us] what thou wilt like: (S, O, K:) or kind treatment. (TA.)
Nounعَوَادِ1 sense

Core sense — return!generated

1

An imperative verbal noun, like نَزَالِ and تَرَاكِ: return! Synonymous with عُدْ.

Show Lane's original text
, [an imperative verbal noun,] like نَزَالِ (S, O) and تَرَاكِ , (S,) means Return thou; syn. عُدْ . (S, O, K.)
Nounعُيَيْدٌ1 sense

Core sense — a little festivalgenerated

1

Diminutive of عِيدٌ.

Show Lane's original text
dim. of عِيدٌ , q. v. (TA.)
Nounعُوَادَةٌ2 senses · 1 main

Core sense — food brought again after it has once been eaten ofgenerated

1

See عَوْدٌ, first and second sentences.

1.1

Also, and if you drop the ة you say عَوَادٌ, like لَمَاظٌ and قَضَامٌ; [in the O عَوَادَةٌ and عُوَادَةٌ, with ḍamm, but the former is probably a mistranscription].

Food brought again after it has once been eaten of; or food brought again for a particular man after a party has finished eating.

Show Lane's original text
: see عَوْدٌ , first and second sentences. Also, (S, O, K,) 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: (S, O:) or food brought again for a particular man after a party has finished eating. (A, K.)
Nounعَوَّادٌ1 sense

Core sense — one who plays the lute; one who makes lutesgenerated

1

A player upon the عُود [or lute]; or one who makes the stringed عُود [or lute]; or a maker of عِيدَان [or lutes].

[Feminine with ة.]

Show Lane's original text
A player upon the عُود [or lute]: (K:) or one who makes, ( يَتَّخِذُ ,) the stringed عُود [or lute]; (O;) or a maker ( مُتَّخِذ ) of عِيدَان [or lutes]. (TA.) [Fem. with ة .]
Nounعَائِدٌ1 sense

Core sense — one who visits a sick person; a visitor who comes repeatedlygenerated

1

A visitor of one who is sick; this is its more common and special meaning. But it also means any visitor of another who comes time after time.

Plural عُوَّادٌ and عَوْدٌ; or rather عَوْدٌ and عُوَّادٌ mean the same, like زَوْرٌ and زُوَّارٌ; but عَوْدٌ is an ism jamʿ, as صَحْبٌ is of صَاحِبٌ.

The feminine is عَائِدَةٌ, of which the plural is عُوَّدٌ, said in the K, incorrectly, to be a plural of عَائِدٌ; and عَوَائِدُ is also a plural of the feminine.

Show Lane's original text
A visiter of one who is sick: (Msb, TA:) thus it more commonly and especially means: but it also signifies any visiter of another, who comes time after time: (TA:) pl. عُوَّادٌ (Msb, K) and عَوْدٌ , (K,) 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, Msb, TA,) incorrectly said in the K to be a pl. of عَائِدٌ ; and عَوَائِدُ also is a pl. of the fem. (TA.)
Nounعَائِدَةٌ3 senses · 1 main

Core sense — favour, kindness; a benefit, or free gift; advantage, profitgenerated

1

Feminine of عَائِدٌ.

1.1

عَائِدَةُ الكَلَامِ: see Form 4.

1.2favour, kindness, pity, or mercy; a benefit; a free gift; advantage, or profit—عَائِدَةٌ

Also: a cause, or means, of advantage. A noun from عَادَ بِمَعْرُوفٍ; plural عَوَائِدُ.

such a one is a person of forgiving disposition, and of favour and kindness—فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ
[He confers many favours, or benefits, upon his people]—إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ
Show Lane's original text
fem. of عَائِدٌ [q. v.]. (Az, Msb, TA.) عَائِدَةُ الكَلَامِ : see 4. عَائِدَةٌ also signifies Favour, kindness, pity, compassion, or mercy: (S, O, K:) a favour, a benefit, an act of beneficence or kindness: a gratuity, or free gift: (K:) and [a return, i. e.] advantage, profit, or utility; or a cause, or means, thereof: (S, O, K:) a subst. from عَادَ بِمَعْرُوفٍ : (Msb:) pl. عَوَائِدُ . (A.) One says, فُلَانٌ ذُو صَفْحٍ وَعَائِدَةٍ Such a one is a person of forgiving disposition, and of favour, kindness, or pity. (S, A, O.) And إِنَّهُ لَكَثِيرُ العَوَائِدِ عَلَى قَوْمِهِ [Verily he is one who confers, or bestows, many favours, or benefits, upon his people]. (A.)
Nounهٰذَا الشَّىْءُ أَعْوَدُ عَلَيْكَ مِنْ كَذَا1 sense

Core sense — this thing is more profitable to you than thatgenerated

1

This thing is more remunerative, advantageous, or profitable to you than such a thing; or more easy, or convenient, to you.

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means This thing is more remunerative, advantageous, or profitable, to thee than such a thing: (S, O, K: *) or more easy, or convenient, to thee. (A, * TA.)
Nounمَعَادٌ5 senses · 1 main

Core sense — a return; a place of returning; the ultimate state in the world to comegenerated

1

In the sense of a return, it is originally مَعْوَدٌ. See عَوْدٌ, first and third sentences.

1.1

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; synonymous with مَرْجِعٌ and مَصِيرٌ.

1.2the ultimate state of existence, in the world to come—المَعَادُ

Synonymous with الآخِرَةُ; and so مَعَادُ الخَلْقِ, the place to which one comes on the day of resurrection.

will certainly return you, or restore you, to Mekkeh—لَرَادُّكَ إِلَى مَعَادٍ

Also Paradise; and Mekkeh, the conquest of which was promised to the Prophet, so called because the pilgrims return to it.

In the Qur'ān 28:85. Or معاد here means Paradise; or your fixed place in Paradise (I'Ab); or the place of your birth; or your home and town; or your usual state in which you were born; or your original condition among the sons of Hāshim; or, according to most of the expositors, the words mean: will certainly raise you from the dead.

1.3

And the pilgrimage.

1.4a place of wailing for a dead person—مَعَادٌ

Also مَعَادَةٌ; so called because people return to it time after time; plural مَعَاوِدُ.

an affliction has happened to the family of such a one—لِآلِ فُلَانٍ مَعَادَةٌ

The people come to them in the places of wailing for the dead, or elsewhere, and the women talk of him.

Qur’ānic occurrences مَعَاد
28:85
إِنَّ ٱلَّذِى فَرَضَ عَلَيْكَ ٱلْقُرْءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٍ ۚ قُل رَّبِّىٓ أَعْلَمُ مَن جَآءَ بِٱلْهُدَىٰ وَمَنْ هُوَ فِى ضَلَـٰلٍ مُّبِينٍ

Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error."

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
, 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 . (S, A, O, K.) [Hence,] المَعَادُ signifies [particularly] The ultimate state of existence, in the world to come; syn. الآخِرَةُ ; (M, K, TA;) [and] so مَعَادُ الخَلْقِ : (S, O:) the place to which one comes on the day of resurrection. (TA.) And Paradise. (K.) And Mekkeh: (O, K:) the conquest of which was promised to the Prophet: (TA:) so called because the pilgrims return to it. (O.) لَرَادُّكَ إِلَى مَعَادٍ , in the Kur [xxviii. 85], is expl. as meaning will assuredly return thee, or restore thee, to Mekkeh: (O, K:) or معاد here means Paradise: (K:) 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. (K.) And مَعَادٌ (Lth, TA) and مَعَادَةٌ (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.)
Nounمَعُودٌ1 sense

Core sense — a sick person visitedgenerated

1

A sick person visited; also مَعْوُودٌ, which is irregular.

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and مَعْوُودٌ , (K,) the latter anomalous, (TA,) A sick person visited. (K.)
Nounمُعِيدٌ6 senses · 1 main

Core sense — a stallion-camel that has covered repeatedly; a man skilled by habit; the liongenerated

1

A stallion-camel that has covered repeatedly, and that does not need help in doing so.

1.1such a one is able to do this thing—فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ

Because he is accustomed, or habituated, to it.

And hence, applied to a man: acquainted with affairs, not inexperienced in them, having the skill and ability to do a thing.

1.2

And hence, or because he returns to his prey time after time: the lion.

1.3

المُبْدِئُ المُعِيدُ: applied to God.

1.4

And مُبْدِئٌ مُعِيدٌ: applied to a man, and to a horse; see art. بدأ.

1.5a road travelled and trodden time after time—مُعِيدٌ

[See also عَوْدٌ.]

Show Lane's original text
A stallion-camel that has covered repeatedly; (S, M, O, K;) 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, K,) not inexperienced therein, (Sh, O,) possessing skill and ability to do a thing. (O, K. *) One says, فُلَانٌ مُعِيدٌ لِهٰذَا الأَمْرِ , meaning Such a one is able to do this thing: (S, O, Msb, K: *) because accustomed, or habituated, to it. (Msb.) And hence, (O,) or because he returns to his prey time after time, (TA,) The lion, (O, K, 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 .]
Nounمَعَادَةٌ1 sense

Core sense — a place of wailing for a dead persongenerated

1

See مَعَادٌ, last two sentences.

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: see مَعَادٌ , last two sentences.
Nounمُعَاوِدٌ3 senses · 1 main

Core sense — persevering; courageous; skilful in his workgenerated

1

Persevering; applied to a man.

1.1

A courageous man; because he does not become weary of conflict.

1.2

And one skilful in his work.

Show Lane's original text
Persevering; (Lth, A, K;) applied to a man. (Lth, A.) A courageous man; (S, O, K;) because he does not become weary of conflict. (S, O.) And One skilful in his work. (A.)