Lane's Lexicon (Edward Lane, 1863)

عُنْبَبٌ ذ Abundance of water. (IAar, O, K. [See also عُبَابٌ.]) The ن is said by AM [and in the O] to be augmentative. (TA.) [But it is also mentioned in the K in art. عنب.] ― -b2- And The foremost portion of a torrent; (K in art. عنب;) as also عُنْبُبٌ. (So in some copies of the K and in the TA in that art.) -A2- And A certain plant. (K.)

أَعَبُّ ذ Poor. (O, K.) ― -b2- And Thick-nosed. (O, K.)

يَعْبُوبٌ ذ A river, or rivulet, that runs in a vehement manner: (S, A, O:) or a rivulet, or streamlet, abounding in water. (K.) ― -b2- And hence, (A, and Har p. 68,) or from عُبَابُ المَاآءِ (A, * TA) meaning “ the vehemence of the running of water, ” and therefore tropical, (TA,) (tropical:) A horse that runs much (S, O, TA, and Har ubi suprà) and vehemently: (TA:) or a horse that is swift (K, TA) in his running, (TA,) and, (K,) or, as some say, (TA,) long, or tall, syn. طَوِيلٌ: (K, TA:) or a courser easy in his running: or that takes long, or wide, steps, (K,) in running, or that runs far. (K accord. to different copies.) [Golius, who writes the word يُعْبُوبٌ, gives among its significations that of A locust that leaps far or rapidly, as from the K; in a copy of which he probably found جَرَاد written by mistake for جَرَاد.] ― -b3- It is also used as an epithet meaning Long, in the saying of Kuss, عَذْقٌ بِسَاحَةِ حَائِرٍ يَعْبُوبِ i. e. [ A palm-tree bearing fruit, by the side of ] a long tract depressed in the middle, with elevated borders, containing water. (TA.) ― -b4- Also Clouds. (K.) ― -b5- And اليَعْبُوبُ is the name of A certain idol. (O.)

1 عَبَأَ ذ , aor. عَبَاَ , inf. n. عَبْءٌ, He packed up goods, or utensils; put them one upon another: (TA:) you say, عَبَأْتُ الشَّىْءَ فِى الوِعَاآءِ [ I packed the thing in the repository ], aor. as above: and some allow also عَبَّيْتُ with teshdeed and ى [which is commonly used in the present day]: (Msb:) [and عَبَوْتُ also, inf. n. عَبْوٌ:] or عَبَأَ, (S, O, K,) aor. as above, (K,) and so the inf. n.; (S, O;) and ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; (S, O, K;) he prepared, set in order, disposed, or arranged, goods, or utensils: (S, O, K:) and each, (K,) or the former, (Msb,) or the latter, (S, O,) and عبّى, with teshdeed and ى, (Msb,) [agreeably with the authority of Yoo, for] Yoo used to say تَعْبِيَةُ الجَيْشِ, without ء, (S, O,) he fitted out with the requisite equipage &c., (K,) or prepared, (O,) or set in order, disposed, or arranged, (O, Msb,) or set in order, disposed, or arranged, in their places, and prepared for war or fight, (TA,) the horsemen, (S, O,) or the army. (Msb, K, TA.) And عَبَأْتُ لَهُ شَرًّا I prepared for him evil, or mischief. (TA.) ― -b2- عَبَأَ, (AZ, S, O, K,) aor. as above, (TA,) and so the inf. n., (AZ, S, O,) also signifies He made, (K,) or prepared and made, (AZ, S, O,) and mixed, perfume; (AZ, S, O, K;) and so ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; and عبّى. (TA.) [And accord. to an explanation of the inf. n. in the KL, it seems that عَبَأَ signifies He excited a good, or pleasant, odour; as rendered by Golius: but this I think doubtful.] ― -b3- مَا أَعْبَأُ بِهِ means What shall I do with it? (T, K, TA,) namely, the affair. (T, TA.) مَا يَعْبَأُ بِكُمْ رَبِّى, in the Kur [xxv. last verse], is said by Mujáhid to mean What will my Lord do with you? but see another explanation of this in what follows. (TA.) ― -b4- And it signifies also I do not care for, mind, heed, or regard, him: (S, O, Msb, K:) or I do not receive with approbation anything from him, nor anything of his discourse: (Aboo-'Adnán, TA:) or, accord. to Aboo-Is-hák [i. e. Zj], I do not hold him to be of any weight or worth; do not esteem him: and he says that مَا يَعْبَأُ بِكُمْ رَبِّى, of which an explanation has been given above, means What weight have ye in the estimation of my Lord? (TA.) One says also, مَا عَبَأْتُ بِهِ شَيْئًا, meaning I did not reckon him as anything; or did not esteem him at all. (Aboo-'Abd-Er-Rahmán, TA.) And مَا عَبَأْتُ لَهُ شَيْئًا I did not care for, mind, heed, or regard, him: (T, TA:) or so مَا عَبَأْتُ بِهِ. (Msb.) And قَدْ عَبَأَ ا@للّٰهُ عَنْهُ God has received with approbation everything from him. (Aboo-'Adnán, TA.) ― -b5- And عَبَأَ لَهُ He thought it, or opined it, and held it, or took to it as a tenet. (O, TA.) -A2- عَبَأَ وَجْهُهُ, aor. عَبَاَ , His face shone: (IAar, TA:) and so عَبَا, aor. يَعْبُو. (K in art. عبو.)

2 عَبَّاَ see 1, former half, in two places.

8 الاِعْتِبَاآءُ ذ is syn. with الاِحْتِشَاآءُ: (S, K, TA:) one says, of a woman, اعتبأت بِا@لْمِعْبَأَةِ [or اعتبأت alone, as indicated in the S and K, meaning She stuffed her vulva with the مِعْبَأَة, q. v.]. (TA.) ― -b2- And [اعتبأ app. signifies He put together for himself; or grasped; or got, or gained, possession of; property,] one says, اِحْتَوَيْتُ مَا عِنْدَهُ وَا@مْتَخَرْتُهُ وَا@عْتَبَأْتُهُ وَا@زْدَلَعْتُهُ. (Ibn-Buzurj, TA.)

عَبْءٌ ذ : see the next paragraph. -A2- Also The light of the sun: (IAar, O, K:) and so عَبٌ, (IAar, O, K, &c.,) of the former of which IAar says that it is not known whether it be a dial. var. of the latter or the original thereof; and he says also that عَبْوَةٌ signifies the same; (TA;) or so عَبْوٌ; (TA in art. عبو;) the pl. of which is عِبًى: (TA in that art. and in the present also:) so too does عَبٌّ, (K in art. عب,) accord. to some. (TA in that art.)

عِبْءٌ ذ A load, or burden, (S, O, Msb, * K, TA,) of goods, or merchandise, &c.; (TA;) or such as a debt, or some other reponsibility that one takes upon himself: (Lth, TA:) a weight, (Msb, K,) of debt, &c., (Msb.) or of anything: (K:) pl. أَعْبَاآءٌ. (S, O, Msb.) One says, حَمَلْتُ أَعْبَاآءَ القَوْمِ i. e. [ I bore ] the weights, or burdens, of debt, &c., of the people, or party. (Msb.) ― -b2- And A half-load; or burden borne on one side of a beast, equiponderant to another on the other side; syn. عِدْلٌ; (S, O, K;) of goods [ &c. ]: each of what are termed عِبْاآنِ: pl. as above. (S, O.) ― -b3- And [hence] A like; as also ↓ عَبْءٌ: (S, O, K:) pl. as above. (TA.) One says, هٰذَا عَبْءُ هٰذَا This is the like of this. (TA.)

عَبَاآءٌ ذ : see the next paragraph. -A2- Also, (K, TA,) applied to a man, (TA,) Stupid, dull, or heavy: (K, TA:) like عَبَامٌ. (TA.) [But see عَبًا, in art. عبى.]

عَبَاآءَةٌ ذ , (Msb, K, TA,) as also عَبَايَةٌ, (Msb, TA,) a dial. var., with ى in the place of the ء, (Msb,) or the ء is a substitute for ى, (TA,) and ↓ عَبَاآءٌ, (K,) or this is a pl., like عَبَااآتٌ, (Msb,) [or rather the former of these two is a coll. gen. n. of which عَبَاآءَةٌ is the n. un.,] A well-known [ sort of woollen garment of the kind called ] كِسَاآء, (L, K, TA,) in which are [ generally ] stripes; and said to be a جُبَّة [q. v.] of wool. (TA.) [See also art. عبى: and for a description and representation of the عباية now most commonly worn in Egypt and Arabia and Syria, see my “ Modern Egyptians. ”]

مَعْبَأٌ ذ i. q. مَذْهَبٌ [as meaning A way of thinking to which one takes as a tenet ]: (O, K:) from عَبَأَ لَهُ “ he thought it, ” &c. (O.)

مِعْبَأَةٌ ذ The piece of rag used by a woman menstruating. (IAar, O, K. [See 8.])

1 عَبَثَهُ ذ , aor. عَبِثَ , (S, A, * O, K, *) inf. n. عَبْثٌ, (S, O,) He mixed, or mingled, (S, A, O, K,) it. (S, O.) ― -b2- [Hence,] عَبَثَ, aor. as above, (K,) and so the inf. n., (S, O,) He made, or prepared, عَبِيثَة [q. v.]: (S, O, K:) or so عَبَثَ عَبِيثَةً; as also ↓ أَعْبَثَهَا. (O.) One says, عَبَثَتِ المَرْأَةُ, meaning The woman poured out what was moist of the [ preparation of curd called ] أَقِط, when it was cooked, on what was dry thereof, upon the [ mat, or cloth, called ] مَشَرّ, or مِشَرّ, [the former accord. to the O and a copy of the S, and the latter accord. to another copy of the S,] in order that what was dry thereof might bear [ and not suffer to pass through the مشرّ] what was moist. (Aboo-Sá'id El-Kilábee, S, O.) And عَبَثَ الأَقِطَ, aor. and inf. n. as above, He dried the اقط in the sun: or he mixed it with clarified butter: and غَبَثَهُ, with غ, is a dial. var. thereof. (TA.) -A2- عَبِثَ, aor. عَبَثَ , (S, Mgh, O, Msb, K,) inf. n. عَبَثٌ, (S, Mgh, O, Msb,) He played, or sported; (S, Mgh, O, Msb, K;) and mingled together unprofitable actions; (Mgh;) or and did that in which was no profit; (Msb;) or he played with that which did not concern him and for which he did not care. (TA.) You say, عَبِثَ بِهِ He played, or sported, [or amused himself, ] with him, or it; (TA;) and به ↓ تعبّث [which signifies the same]. (Ham p. 710.) ― -b2- And عَبِثَ بِهِ الدَّهْرُ (assumed tropical:) [ Fortune made sport with him ]; a phrase alluding to the mutability of fortune. (Msb.) ― -b3- And عَبِثَ فِى مَنَامِهِ, occurring in a trad., means (assumed tropical:) He moved his hands, or arms, in his sleep, like him who is pushing away or taking, or giving or receiving. (TA.)

4 أَعْبَثَ see 1, second sentence.

5 تَعَبَّثَ see 1, last sentence but two.

عَبَثٌ ذ Play, or sport, (S, O, TA,) in which is no profit to be reckoned, or of which no account is to be made. (TA.) [See also عَبِْثَ, of which it is the inf. n.]

عَبْثَةٌ ذ , with the ب quiescent, A single act of عَبَث [or play, sport, &c.]. (S, O.)

عَبِيثٌ ذ : see عَبِثَةٌ. ― -b2- Also, in a certain dial., i. q. مَصْلٌ [q. v.: accord. to ISk, this latter means The fluid that flows from أَقِط when it is cooked ]. (L, TA) -A2- Also A certain sweet-smelling plant. (O, K.)

عَبِيثَةٌ ذ [The preparation of curd called ] أَقِط whereof what is moist is poured out, when it is cooked, upon what is dry thereof, and mixed with it: (Aboo-Sá'id El-Kilábee, S, O:) or أَقِطٌ مُعَالَجٌ [i. e. اقط prepared by mixing, or otherwise, app. in the manner described above ]: (K: [see also 1, third sentence:]) and أَقِط and سَوِيق [or meal of parched barley or wheat ] mixed with clarified butter, and then eaten: (S, O:) or أَقِط mixed with clarified butter: and أَقِط pounded with dates, or with dried dates, and then eaten, and drunk; as also ↓ عَبِيثٌ: (TA:) or it signifies, (K,) or signifies also, (S, O,) طَعَام [app. meaning wheat ] which is cooked, and in which locusts (جَرَاد) are put: (S, O, K:) and wheat and barley mixed together: so in the saying, جَاآءَ فُلَانٌ بِعَبِيثَةٍ فِى وِعَائِهِ [ Such a one came with wheat and barley mixed together in his provision-bag ]: pl. عَبَائِثُ. (S, O.) ― -b2- Also (assumed tropical:) Sheep, or goats, mixed together. (TA.) One says, ظَلَّتِ الغَنَمُ عَبِيثَةً وَاحِدَةً (assumed tropical:) [ The sheep, or goats, became one mixed flock or herd ]; and so بَكِيلَةً وَاحِدَةً: this is when sheep, or goats, meet others and enter among them and become mixed with them: it is a proverb. (S, O.) ― -b3- And عَبِيثَةُ النَّاسِ (assumed tropical:) The mixed sorts of men or of the people, (S, O, K, TA,) who are not from one ancestor, and who are congregated from various, or sundry, places. (TA.) ― -b4- And عَبِيثَةٌ signifies also (tropical:) One whose line of ancestors is mixed (AO, S, O, K, TA) and vitiated. (S, O.)

عِبِّيثٌ ذ One who plays, or sports, much, or often. (K. [In the O written عَبِيثٌ, but said in the K to be like سِكِّينٌ, perhaps a mistranscription for سِكِّيتٌ.])

عَابِثٌ ذ [as part. n. of عَبِثَ] Playing, or sporting, (Msb, TA,) with that which does not concern him and for which he does not care, (TA,) and doing that in which is no profit. (Msb.)

خَصِيفٌ عَوْبَثَانِىٌّ ذ Flour and clarified butter and dates mixed with fresh milk: so it is said to mean in the following verse: اـِذَا مَا الخَصِيفُ العَوْبَثَانِىُّ سَاآءَنَا تَرَكْنَاهُ وَا@خْتَرْنَا السَّدِيفَ المُسَرْهَدَا [ When the mess of flour and clarified butter and dates mixed with fresh milk displeases us, we leave it, and choose the fat camel's hump, or the camel's hump cut in pieces ]: (S, O: [see also خَصِيفٌ:]) this verse is by Náshireh Ibn-Málik, replying to El-Mukhabbal, who reproached him for feeding upon milk. (IB, TA.)

1 عَبَدَ ا@للّٰهَ ذ , aor. عَبُدَ , inf. n. عِبَادَةٌ (IKtt, L, Msb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IKtt) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IKtt:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Msb:) [or, inf. n. عِبَادَةٌ, he did what God approved: and, inf. n. عُبُودَةٌ, he approved what God did: (see the former of these ns. below:)] the verb is used in these senses only when the object is God, or a false god, or the Devil. (TA.) -A2- عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, K.) ― -b2- And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAar, L.) -A3- عَبُدَ, aor. عَبُدَ , inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lh and IKtt, but A'Obeyd held that there is no verb to these two ns., He was, or became, a slave, or in a state of slavery: or he was, or became, in a state of slavery, his fathers having been so before him; as also ↓ عُبِّدَ. (L.) ― -b2- Lth read [in the Kur v. 65] وَعَبُدَ الطَّاغُوتُ; explaining the meaning to be, Et-Tághoot having become an object of worship; and saying that عَبُدَ, here, is a verb similar to ظَرُفَ and فَقُهَ: but Az says that in this he has committed a mistake. (L.) -A4- عَبِدَ, aor. عَبَدَ , inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, S, O, * L, Msb, K;) [and so ↓ تعبّد, in the Deewán of Jereer, accord. to Freytag;] like أَبِدَ and أَمِدَ and أَحِنَ: (Fr:) and he was long angry. (L.) You say, عَبِدَ عَلَيْهِ He was angry with him. (Fr.) And ElFarezdak makes it trans. without a prep., saying يَعْبَدُنِى. (L.) ― -b2- He disdained, or scorned. (AZ, S, O, L.) El-Farezdak says, وَأَعْبَدُ أَنْ أَهْجُو كُلَيْبًا بِدَارِمِ [ And I disdain to satirize Kuleyb with Dárim: the former being unworthy to be coupled with the latter even as an object of satire]. (S, O, L.) [See also عَبِدٌ.] ― -b3- He denied, disacknowledged, or disallowed. (O, K.) [See, again, عَبِدٌ.] ― -b4- He repented, and blamed himself, (O, K, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.) ― -b5- He mourned, grieved, or was sorrowful. (L.) ― -b6- He was covetous; or inordinately, or culpably, desirous. (O, K.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.) ― -b7- And, (O, L, K,) said of a camel, (L,) He was, or became, affected with mange, or scab: (L:) or with incurable mange or scab: (O, L:) or with severe mange or scab. (K.)

2 عبّدهُ ذ , (S, * A, O, ast; Msb, K, *) inf. n. تَعْبِيدٌ; (S, O, K;) and ↓ اعبدهُ, (S, A, O, K,) inf. n. اـِعْبَادٌ; (S;) and ↓ تعبّدهُ, and ↓ اعتبدهُ, (S, O, K,) and ↓ استعبدهُ; (S, * O, * Msb, K; *) He made him, or took him as, a slave; he enslaved him: (S, A, O, Msb, K:) or عبّدهُ and ↓ اعبدهُ (TA) and ↓ تعبّدهُ and ↓ اعتبدهُ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also] الطَّمَعُ ↓ استعبدهُ Covetousness made him a slave. (A.) And فُلَانًا ↓ أَعْبَدَنِى He made me to posses such a one as a slave: (A, O, Msb, K:) so accord. to Lth: but Az says that the meaning of أَعْبَدْتُ فُلَانًا as commonly known to the lexicologists is اِسْتَعْبَدْتُهُ: he adds, however, that he does not deny the meaning assigned by Lth if it can be verified. (L.) مُحَرَّرًا ↓ اِعْتَبَدَ, occurring in a trad., or as some relate it, ↓ أَعْبَدَ, means He took an emancipated man as a slave: i. e. he emancipated a slave, and then concealed the act from him, or confined him, and made him to serve him by force; or he took a freeman, and pretended that he was a slave, and took possession of him by force. (L.) ― -b2- عبّدهُ also signifies He brought him under, (namely, a man,) subdued him, or rendered him submissive, so that he did the work of slaves. (AZ, TA.) عبّد, inf. n. as above, is syn. with ذَلَّلَ. (S, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below. ― -b3- He rendered a camel submissive, or tractable. ― -b4- And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon. ] -A2- عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, K:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.) ― -b2- مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, S,) He delayed not, or was not slow, to do, or in doing, that. (S, O, K. *)

4 اعبد ذ as trans.: see 2, former half, in four places. -A2- اعبدوا They collected themselves together; assembled together. (K.) ― -b2- اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, K:) or collected themselves together and beat him. (TA.) -A3- أُعْبِدَ بِهِ His riding-camel became fatigued: (S, O, K:) or perished; or flagged, or became powerless; or stopped with him: (S, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (S, O, L, K,) from which it is formed by transposition. (TA.)

5 تعبّد ذ He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (S, A, O, L, Msb, K.) And تعبّد بِا@لْاـِسْلَامِ He became, or made himself, a servant of God by [ following the religion of ] El-Islám; [i. e. he followed El-Islám as his religion; ] syn. ذَانَ بِهِ. (Msb in art. دين.) -A2- Also, He (a camel) became refractory, and difficult to manage, (K,) like a wild animal. (L.) ― -b2- See also عَبِدَ, first sentence. -A3- تعبّدهُ: see 2, first sentence, in two places. ― -b2- Also He called him, or invited him, to obedience. (Msb.) -A4- تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, K, TA) and was obliged to stop. (TA.)

8 اـِعْتَبَدَ see 2, former half, in three places.

10 اـِسْتَعْبَدَ see 2, in two places.

R. Q. 2 تَعَبْدَدُوا ذ They (a people) went away in parties in every direction. (TA.) [See عَبَادِيدُ.]

عَبْدٌ ذ , originally an epithet, but used as a subst., (Sb, TA,) A male slave; (S, A, O, L, Msb, K;) i. q. مَمْلُوكٌ; (L, K;) [but عَبْدٌ is now generally applied to a male black slave; and مَمْلُوكٌ, to a male white slave; and this distinction has long obtained;] contr. of حُرٌّ; (S, A, O, L, Msb;) as also ↓ عَبْدَلٌ, (L, K,) in which the ل is augmentative: (L:) and a servant, or worshipper, of God, and of a false god, or of the Devil: (Lth, L, &c.:) [you say عَبْدُ ا@للّٰهِ and عَبْدُ الشَّمْسِ &c.: see also عَابِدٌ, which signifies the same; and see the remarks in this paragraph on the pls. عَبِيدٌ and عِبَادٌ and عَبَدَةٌ &c.:] and a man, or human being; (M, A, L, K;) as being a bondman (مَرْبُوبٌ) to his Creator; (L;) applied to a male and to a female; (Ibn-Hazm, TA;) whether free or a slave: (K:) pl. أَعْبُدٌ (S, O, Msb, K) and أَعْبِدَةٌ and أَعْبَادٌ, (IKtt, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Msb,) and ↓ عَبِيدٌ and عِبَادٌ, (S, O, Msb, K,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Msb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (S, O;) or, accord. to some, it is a quasipl. n.; accord. to Ibn-Málik, فَعِيلٌ occurs as a pl. measure, but sometimes they use it in the manner of a pl. and make it fem., as in the instance of عَبِيدٌ, and sometimes they use it in the manner of quasi-pl. ns. and make it masc., as in the instances of حَجِيجٌ and كَلِيبٌ; (MF;) [accord. to the general and more approved opinion, it is a quasi-pl. n., and therefore fem. and masc., but most commonly fem.;] and further it should be remarked that the common people agree in making a difference between عَبِيدٌ and عِبَادٌ, by the former meaning slaves [and by the latter meaning servants of God and also simply, with the article ال, mankind ], saying, هٰؤُلَاآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ ا@للّٰهِ [ this is a servant, of the servants of God ]: (Az, L:) [and a distinction is also made between عِبَادٌ and عَبَدَةٌ, respecting which see what follows:] other pls. of عَبْدٌ are عُبْدَانٌ, (S, O, K,) like تُمْرَانٌ pl. of تَمْرٌ, (S, O,) and عِبْدَانٌ, (S, O, K,) like جِحْشَانٌ pl. of جَحْشٌ, (S, O,) and عُبُدٌ, (S, O, K,) like سُقُفٌ pl. of سَقْفٌ, (S, O,) or this is pl. of عَبِيدٌ, like رُغُفٌ pl. of رَغِيفٌ, (Zj,) and is also a pl. of عَابِدٌ, (L,) and some read [in the Kur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, S, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IKtt, TA,) the last three of which are also pls. of عَابِدٌ: (L:) one says of the worshippers of a plurality of gods, هُمْ عَبَدَةُ الطَّاغُوتِ [ they are the servants of Et-Tághoot ]; but the Muslims one calls عِبَادُ ا@للّٰهِ, meaning the servants, or worshippers, of God: (Lth, L:) [all these are pls. in the proper sense of the term, of the broken class:] and عَبْدُونَ, (O, K,) a pl. of the sound class, adopted because عَبْدٌ is originally an epithet: (TA:) and [the following, with the exception of the first, and of some which are particularized as being pls. of pls., are also said to be pls., but are properly speaking quasi-pl. ns., namely,] ↓ عَبُدٌ, (O, K,) accord. to some, who read [in the Kur ubi suprà] عَبُدَ الطَّاغُوتِ, making the former a prefixed noun, as meaning the servants (خَدَم) of Et-Tághoot; but it is a n. of the measure فَعُلٌ, like حَذُرٌ and نَدُسٌ, not a pl.; the meaning being the servant (خَادِم) of Et- Tághoot; (Akh, S, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, S, O;) and ↓ عِبِدَّانٌ and ↓ عِبِدَّاآءُ and ↓ عِبِدَّى; (S, O, K;) or, accord. to some, the last of these signifies slaves born in a state of slavery; and the female is termed ↓ عَبْدَةٌ; and Lth says that ↓ عِبِدَّى signifies a number of slaves born in a state of slavery, generation after generation; but Az says that this is a mistake, that عِبِدَّى ا@للّٰهِ signifies the same as عبَادُ ا@للّٰهِ, that it is thus used in a trad., and that عِبِدَّى is applied in another trad. to poor men of the class called أَهْلُ الصُّفَّة; (L;) and ↓ عُبُدَّاآءُ and ↓ عِبِدَّةٌ and ↓ عِبَادٌّ (IKtt, TA) and ↓ مَعْبَدَةٌ, like مَشْيَخَةٌ, (T, O, K,) and ↓ مَعْبُودَاآءُ (Yaakoob, S, O, K) and ↓ مَعْبُودَى, (IKtt, TA,) and [pl. pl.] ↓ مَعَابِدُ, (O, K,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (K,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. of ↓ عَبِيدٌ. (MF.) فَا@دْخُلِى فِى عِبَادِى, in the Kur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bd, Jel:) or it means فِى حِزْبِى [ among my peculiar party ]. (S, O.) ― -b2- Also (tropical:) Ignoble, or base-born; like as حُرٌّ is used to signify “ generous, ” “ noble, ” or “ well-born. ” (Mgh in art. حر.) -A2- Also A certain plant, of sweet odour, (O, K, TA,) of which the camels are fond because it makes the milk to become plentiful, and fattens; it is sharp, or hot, (حَادّ O, or حَارّ TA,) in temperament; and when they depasture it they become thirsty, and seek the water: (O, TA:) so says IAar. (O.) -A3- And A short and broad نَصْل [or arrow-head, or spear-head, or blade ]. (AA, O, * K.)

عَبَدٌ ذ : see عَابِدٌ.

عَبُدٌ ذ : see the paragraph commencing with عَبْدٌ, latter half.

عَبِدٌ ذ and ↓ عَابِدٌ (but the latter is rarely used, Ibn-'Arafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Kur [xliii. 81], اـِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ ↓ العَابِدِينَ, means The disdainers, or scorners, and the angry: (S, * L:) but Ibn-'Arafeh rejects this assertion: (TA:) these words are variously explained; as meaning There is not to the Compassionate a son; and I am the first of the angry disdainers or scorners of the assertion that there is: or, and I am the first of the deniers of this assertion: or, and I am the first of the worshippers of God according to the unitarian doctrine, or, of the worshippers of God of this people: or if there were to the Compassionate a son, I would be the first of his worshippers: or if there be to the Compassionate a son, I am the first of worshippers; but I am not the first worshipper of God: or, accord. to Az, the best interpretation is one ascribed to Mujáhid; i. e. if there be to the Compassionate a son in your opinion, I am the first of those who have worshipped God alone, and who have thus charged you with uttering a falsehood in this your assertion. (L.)

عَبْدَةٌ ذ : see عَبْدٌ, latter half.

عَبَدَةٌ ذ [as a subst. from عَبِدَ (q. v.), Anger. ― -b2- ] Disdain, or scorn; (S, O, L, K;) disdain occasioned by a saying at which one is ashamed, and from which one abstains through scorn and pride: (L:) or intense disdain or scorn. (A.) ― -b3- Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [ There is not any strength to thy garment ]. (S, O.) ― -b4- Strength and fatness: (S, O, K:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [ A she-camel possessing strength and fatness ]. (S, O.) And one says [also] نَاقَةٌ عَبَدَةٌ [if this be not a mistake for the phrase here next preceding] meaning A strong she-camel. (L, Msb.) ― -b5- And Lastingness, or continuance; syn. بَقَاآءٌ; (O, L, K, TA;) in some lexicons نَقَاآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lh, L.) -A2- Also A stone with which perfume is bruised, or pounded. (O, L, K.)

عَبْدِىٌّ ذ [a rel. n. from عَبْدٌ]. الدَّرَاهِمُ العَبْدِيَّةُ Certain Dirhems, which were superior to those of late times, and of greater weight. (O, K, TA.)

عَبْدِيَّةٌ ذ , as a subst.: see عِبَادَةٌ: ― -b2- and عُبُودِيَّةٌ.

عِبِدَّةٌ ذ : see عَبْدٌ, last quarter.

عِبِدَّى ذ : see عَبْدٌ, latter half, in two places.

عِبِدَّى ذ : see عَبْدٌ, latter half.

عُِبُِدَّاآءٌ ذ : see عَبْدٌ, latter half.

عَبْدَلٌ ذ : see عَبْدٌ, near the beginning.

عَبْدَلِّىٌّ ذ and عَبْدَلَّاوِىٌّ [both post-classical, the latter, which is the more common, said by Forskål to be an appellation of the Cucumis chate, which is app. from قِثَّاآء, denoting several species of cucumber; but it is] a sort of melon, [ abounding in Egypt, of little flavour, eaten with sugar, ] said to be thus called in relation to 'AbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Lateef: see pp. 52 and 54 of the Ar. text, and pp. 34 and 35, and 125-7, of De Sacy's Transl. and Notes: and see also Forskål's Flora Ægypt. Arab. pp. lxxvi. and 168.) [See also عَجُورٌ.]

عَبِيدٌ ذ : see عَبْدٌ, first and last quarters.

عُبَيْدٌ ذ [dim. of عَبْدٌ. ― -b2- And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.) ― -b3- And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, K,) that is vacant, or desolate: (K:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, K.) And sometimes it is used as meaning (assumed tropical:) Great calamity: (TA:) it is said in a prov., وَقَعُوا فِى أُمِّ عُبَيْدٍ تَصَايَحُ حَيَّاتُهَا [for تَتَصَايَحُ, lit. They became, or found themselves, in the desert, &c., of which the serpents were hissing, one at another ], meaning (assumed tropical:) [ they fell ] into a great calamity. (Meyd, TA.)

عِبَادَةٌ ذ (S, IKtt, A, IAth, L, K) and ↓ عُبُودِيَّةٌ and ↓ عُبُودَةٌ (IKtt, K) and ↓ عَبْدِيَّةٌ (Fr, K) and ↓ مَعْبَدٌ and ↓ مَعْبَدَةٌ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (S, IKtt, A, K:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: and ↓ عُبُودَةٌ, the approving what God does: and the primary signification of ↓ عُبَودِيَّةٌ is humility, and submissiveness: (S, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.)

عُبُودَةٌ ذ : see the next preceding paragraph, in two places: ― -b2- and see عُبُودِيَّةٌ.

العُبَيْدَةُ ذ The [ portion, or appertenance, of the stomach, of a ruminant, called ] فَحِث, (O, K, TA,) also called حَفِث [q. v.]. (TA.)

عُبُودِيَّةٌ ذ The state, or condition, of a slave; slavery; servitude; (S, O, L, Msb;) as also ↓ عُبُودَةٌ (S, O, L) and ↓ عَبْدِيَّةٌ (O, Msb) and ↓ تَعْبِيدَةٌ. (L.) ― -b2- See also عِبَادَةٌ, in two places.

عِبَادٌّ ذ : see عَبْدٌ, last quarter.