Lane's Lexicon (Edward Lane, 1863)

1 ذَاعَ ذ , aor. يَذِيعُ, inf. n. ذَيْعٌ and ذُيُوعٌ (S, Msb, K) and ذَيْعُوعَةٌ and ذَيَعَانٌ, (S, K,) It (information, news, or tidings, S, K, or discourse, Msb, and a thing, TA) became spread, published, or divulged; (S, Msb, K, TA;) became revealed, made known, or disclosed. (Msb.) ― -b2- You say also, ذَاعَ الجَوْرُ (assumed tropical:) Injustice, or tyranny, spread. (TA.) ― -b3- And ذَاعَ الجَرَبُ فِى الجِلْدِ (tropical:) The mange, or scab, became general, and spread, in the skin. (TA.)

4 اذاعهُ ذ , (S, Msb, K,) and اذاع بِهِ, (Zj, K,) as in the Kur iv. 85, (Zj,) inf. n. اـِذَاعَةٌ, (TA in art. ذوع,) He spread, published, divulged, revealed, made known, or disclosed, it; (Zj, S, Msb, * K;) and (so Zj, but in the K, “ or, ”) proclaimed it among the people; (Zj, K;) namely, information, news, or tidings, (S,) or discourse, (Msb,) or a secret. (K.) ― -b2- Hence, app., (TA in art. ذوع,) اذاع القَوْمُ (S, K,) and اذاعت الاـِبِلُ, (K,) مَا فِى الحوض, (S,) or بِمَا فى الحوض, (K,) (tropical:) The people, or company of men, and the camels, drank what was in the watering-trough, or tank, (S, K, TA,) all of it. (S.) ― -b3- And hence, app., (TA,) اذاع بِهِ signifies also (tropical:) He took it away; namely, another's property, (K,) and anything. (TA.) ― -b4- Accord. to the K, the medial radical letter is both و and ى; but correctly it is ى: (TA in the present art. and in art. ذوع:) so accord. to AZ and J and Z. (TA in art. ذوع.)

مِذْيَاعٌ ذ [ A babbler of secrets &c.; ] one who will not keep, or conceal, a secret: (S, K:) or one who is unable to conceal his information, news, or tidings: an epithet of an intensive form: (TA:) pl. مَذَايِيعُ. (S.)

ذِيفَانٌ ذ and ذَيْفَانٌ (S, M, K) and ذَيَفَانٌ (M, K) Deadly poison: (S, M, K:) or poison that takes effect; or that remains fixed, and collects: (M:) a dial. var. of ذِئْفَانٌ &c., (K,) and ذُوفَانٌ. (M.) And the second of these words, Death: so in the saying, سَقَاهُ ا@للّٰهُ كَأْسَ الذَّيْفَانِ [ May God give him to drink the cup of death ]; as mentioned by Lh. (M.)

1 ذَالَ ذ , aor. يَذِيلُ, inf. n. ذَيْلٌ, It (a garment) was long, so that it touched the ground. (Msb.) ― -b2- He, or it, had a ذَيْل; [app. said of a horse &c., as meaning he had a long tail, or a pendent portion to his tail; and probably of a garment, as meaning it had a skirt, or lower extremity, reaching nearly, or quite, to the ground, or dragged upon the ground, when made to hang down; and perhaps of a man, as meaning he had a ذيل to his garment; ] as also ↓ أَذْيَلَ. (M, K.) ― -b3- And, said of a man, (M, Msb, K,) aor. as above, (M, Msb,) and so the inf. n., (M,) He walked with an elegant and a proud and self-conceited gait, dragging his ذَيْل [or skirt, or the lower extremity of his garment ]; (M, K;) and in like manner ذَالَتْ is said of a she-camel: (M:) or he dragged his أَذْيَال [or skirts, or the lower extremities of his garment or garments ], by reason of pride and self-conceit: (Msb:) or ذَالَتْ, (T, S,) فِى مِشْيَتِهَا, said of a girl, or young woman, (T,) or of a woman, (S,) aor. تَذِيلُ, (T, S,) inf. n. as above, (T,) she dragged her أَذْيَال, (T,) or her ذَيْل, (S,) upon the ground, walking with an elegant and a proud and self-conceited gait. (T, S.) [See also 5.] ― -b4- ذال بِذَنَبِهِ He raised his tail; (M, K;) said of a horse, and of a mountaingoat. (M.) And ذالت بِذَنَبِهَا She (a camel) spread her tail upon her thighs. (T.) ― -b5- ذال اـِلَيْهِ i. q. اِنْبَسَطَ [app. as meaning He acted towards him, or behaved to him, with boldness, forwardness, presumptuousness, or arrogance ]; as also ↓ تذيّل. (K.) ― -b6- ذال الشَّىْءُ, (M, Msb, K,) aor. as above, (M,) and so the inf. n., (Msb,) The thing was, or became, low, base, vile, mean, contemptible, or ignominious. (M, Msb, K.) And ذالت حَالُهُ His state, or condition, became lowered, or abased; as also ↓ تذايلت. (O, K.) ― -b7- ذالت said of a woman, (M, K,) and of a she-camel, (M,) She was, or became, lean, or emaciated, (M, K,) and in a bad condition. (M.)

2 ذيّل ثَوْبَهُ ذ , inf. n. تَذْيِيلٌ, [ He made his garment to have a ذَيْل, i. e. shirt, or lower extremity, reaching nearly, or quite, to the ground, or such as to be dragged upon the ground; or] he made his garment long: (T:) and ثَوْبَهُ ↓ اذال he made his garment to have a long ذَيْل. (T, TA.) ― -b2- [Hence, ذَيَّلْتُ كِتَابَهُ (assumed tropical:) I added an appendix to his writing, or book; like ذَنَّبْتُهُ. And hence, the inf. n. تَذْيِيلٌ is used to signify (assumed tropical:) An appendix; like تَذْنِيبٌ; as also ↓ ذَيْلٌ.] -A2- ذَيَّلْتُ ذَالًا [ I wrote a ذ]. (IB, TA on the letter ا.) [See also 2 in art. ذول.]

4 أَذْيَلَ ذ : see 1, second sentence. -A2- اذال ثَوْبَهُ: see 2. ― -b2- اذالت قِنَاعَهَا She (a woman) let down her head-covering. (T, S, K. *) ― -b3- اذالهُ, (T, S, M, Msb, K,) inf. n. اـِذَالَةٌ, (S, * M, Msb,) He lowered him; abased him; rendered him vile, mean, contemptible, or ignominious; or held him in low, or mean, estimation; (T, S, M, Msb, K;) and did not tend him, or take care of him, well; (M, K;) namely, his horse, (T, S, M,) and his young man, or slave; (S;) or it is said of the owner of a thing. (Msb.) It is said in a trad., (S, M,) of the Prophet, (M,) نَهَى عَنْ اـِذَالَةِ الخَيْلِ, (S, M,) i. e. [ He forbade ] the using of horses for mean work, and burdens. (S, TA.) ― -b4- And أَذْلْتُهَا I rendered her lean; or emaciated her; namely, a woman, and a camel. (TA.)

5 تذيّلت الدَّابَّةُ ذ The beast moved about its tail. (M.) ― -b2- And hence, (M,) تذيّل He (a man, TA) walked with an elegant and a proud and self-conceited gait, (M, K,) [app., dragging his ذَيْل (or skirt ), like ذَالَ.] ― -b3- [It occurs in the M and L, in art. رأد: said of a branch, or twig, app. as meaning It inclined limberly from side to side: but in the K, I there find in its place تذبّل.] ― -b4- See also 1.

6 تَذَاْيَلَ see 1, last sentence but one.

ذَيْلٌ ذ The latter, or kinder, or the last, or kindmost, part of anything. (M, K.) Accord. to MF, this is the proper signification, and the other significations here following are tropical. (TA.) [But in my opinion, the word in each of the next two senses, or at least in the former of them; if not strictly proper, is what is termed حَقِيقَةٌ عُرْفِيَّةٌ, i. e. a word so much used in a tropical sense as to be, in that sense, conventionally regarded as proper.] ― -b2- [ A skirt, or lower extremity, of a garment, reaching nearly, or quite, to the ground, or that is dragged upon the ground, when made to hang down: ] the extremity, of a garment, that is next the ground, and so if not touching it [ as well as if touching it ]; an inf. n. used in this sense: (Msb:) or the part of a waist-wrapper (اـِزَار), and of a garment [of any kind], that is dragged [ upon the ground ], (M, K,) when it is made to hang down: (M:) or the part, of an اـِزَار, and of a [garment of the kind called] رِدَاآء, that is made to hang down, and touches the ground: and the part, of any kind of garment worn by a woman, that the wearer drags upon the ground behind her: (Lth, T:) or the parts, all round, of a woman's garment, that fall upon the ground: and the portion that is made to hang down, of a woman's shift and of her قِنَاع [or head-covering]: you do not [properly] say of a man that he has a ذَيْل [but only when you liken the lower part of his garment to the similar part of a woman's garment]: a man's having a long garment, such as a shirt and a جُبَّة, [or his dragging the skirt thereof,] is termed اـِرْفَالٌ: (Khálid Ibn-Jembeh, T:) the pl. of ذَيْلٌ (in this sense, T, Msb, as relating to a shirt [&c.], S, and in all its senses, T, M) is أَذْيَالٌ (T, S, M, Msb, K) and أَذْيُلٌ (El-Hejeree, M, K) [both pls. of pauc.] and ذُيُولٌ (T, S, M, Msb, K) which is a pl. of mult. (M.) Hence طُولُ الذَّيْلِ is a metonymical expression meaning (tropical:) Richness, or competency; because long أَذْيَال generally pertain to the rich and the prodigal and the proud and self-conceited: (Er-Rázee, Har p. 493:) and you say, طَالَ ذَيْلُ فُلَانٍ, meaning (tropical:) The state, or condition, of such a one became good, and his wealth became abundant: and هُوَ طَوِيلُ الذَّيْلِ, meaning (tropical:) He is rich. (Har p. 319.) ― -b3- Of a horse (T, K) &c., (K,) [i. e.] of a horse and a camel and the like, (M,) The tail: (T, M, K:) or the tail when long: (TA:) or the part, of the tail, that is made to hang down. (M, K.) ― -b4- [(assumed tropical:) Of a cloud, The skirt; or lower, pendent, part: used in this sense in the K voce هَيْدَبٌ.] ― -b5- ذَيْلُ الرِّيحِ (assumed tropical:) What is dragged along, (T, S, O,) or drawn together, (M,) by the wind, upon the ground, (T, S, O, M,) of dust (T, M, O) and rubbish: (T, O:) or what the wind leaves upon the sand, (M, K,) in the form of a rope, (M,) resembling the track of a ذَيْل [or skirt ] dragged along: (M, K:) or, as some say, أَذْيَالُالرِّيحِ means (assumed tropical:) the after-parts of the wind, with which it sweeps what is light to it. (M.) ― -b6- ذَيْلُ جَبَلٍ (assumed tropical:) The foot, bottom, base, or lowest part, of a mountain. (A and TA voce جَرٌّ.) ― -b7- أَذْيَالُ النَّاسِ (assumed tropical:) The hindmost of the people. (K.) You say, جَاآءَ أَذْيَالٌ مِنَ النَّاسِ (assumed tropical:) Some few of the hindmost of the people came. (S, Sgh.) ― -b8- See also 2. -A2- And see ذَائِلٌ.

ذَيَّالٌ ذ : see ذَائِلٌ, in three places. ― -b2- Also That behaves proudly, conceitedly, or vainly, and walks with an elegant and a proud and self-conceited gait. (TA.) Applied to a horse, That carries himself in an elegant and a proud and self-conceited manner, in his step, and in curvetting, or raising his fore legs together and putting them down together, and kneading with his hind legs, or in prancing, as though he dragged along the ذَيْل [or pendent portion ] of his tail. (M.)

ذَائِلٌ ذ , applied to a horse, Having a ذَيْل, (T, K,) i. e. tail: (T:) and ↓ ذَيَّالٌ having a long ذَيْل: (T, K:) or the former word has the latter signification; (IKt, T, M;) it means having a long tail: (S:) and ↓ the latter word, tall, and having a long ذَيْل, (M, K,) and that carries himself in an elegant and a proud and self-conceited manner, in his step; (K;) and is applied in the same sense to a wild bull: (M:) or the former word signifies short, and having a long tail; and its fem. is with ة: (T:) or when a horse is of this description, they say الذَّنَبِ ↓ ذَيَّالُ, mentioning the ذَنَب. (T, S.) ― -b2- Also, applied to a دِرْع, (S, M, K,) [i. e. a coat of mail, as is shown in the S and TA,] Long (S, M, K) in the ذَيْل [or shirt ]; (S;) and so ذَائِلَةٌ and ↓ مُذَالَةٌ. (M, K. [In the CK, the last word is erroneously written مَذَالَةٌ.]) ― -b3- And حَلْقَةٌ ذَائِلَةٌ and ↓ مُذَالَةٌ A ring [app. of a coat of mail] that is slender (M, K *) and elongated. (M.) -A2- ذَائِلٌ ↓ ذَيْلٌ [an expression like ذُلٌّ ذَلِيلٌ, the former word an inf. n.,] means [ Exceeding ] lowness, baseness, vileness, meanness, contemptibleness, or ignominiousness. (S.)

مُذَالٌ ذ ; fem. with ة: see the latter in the next preceding paragraph, in two places. ― -b2- The fem. also means (assumed tropical:) A female slave: (T, S, M:) because she is held in low, or mean, estimation, while she carries herself in an elegant and a proud and selfconceited manner: so in the prov., أَخِيلُ مِنْ مُذَالَةٍ [ More proud and self-conceited than a female slave ]. (S, K.)

مُذْيِلٌ ذ [so in my MS. copy of the K, as in the M, but in other copies of the K مُذَيَّلٌ,] and ↓ مُتَذَيِّلٌ [in the CK مُتَذَيَّلٌ] i. q. مُتَبَذِّلٌ [One who performs his own work; or who is careless of himself or his honour or reputation ]. (M, K.)

مُذَيَّلٌ ذ A garment, (T,) of the kind called مُلَاآء, (T, S,) or رِدَاآء, (K,) Long (T, S, K) in the ذَيْل [or skirt ]. (S, K.) So in a verse of Imra-el- Keys, of which the latter hemistich is cited voce دُوَارٌ. (T, TA.)

أَرْضٌ مُتَذَيَّلَةٌ ذ A land upon which has fallen a weak and small quantity (لَطْخٌ ضَعِيفٌ) of rain. (Sgh, K.)

مُتَذَيِّلٌ ذ : see مُذِيلٌ.

1 ذَامَهُ ذ , (T, M, Msb, K,) first pers. ذِمْتُهُ, (S,) aor. يَذِيمُ, (T, &c.,) inf. n. ذَيْمٌ and ذَامٌ, (S, M, Msb, K,) He blamed, or found fault with, him, or it, (T, S, M, Msb, K,) namely, a commodity; like ذَأَمَهُ: (Msb:) accord. to Akh, ذِمْتُهُ and ذَأَمْتُهُ and ذَمَمْتُهُ all signify the same. (S.)

ذَامٌ ذ : see what next follows, in two places.

ذَيْمٌ ذ and ↓ ذَامٌ are inf. ns., (S, M, Msb, K,) and are syn. with عَيْبٌ [as such, and also as meaning A vice, fault, defect, or the like; in the latter sense syn. with ذَامٌّ, which belongs to art. ذم]: (T, S, M, Msb, * K:) or, as some say, syn. with ذَمٌّ [ blame, &c.]. (M.) It is said in a prov., ↓ لَاتَعْدَمُ الحَسْنَاآءُ ذَامًا [ The beautiful female is not without a defect ]. (S.)

مَذِيمٌ ذ Blamed, or found fault with; (S, Msb, K;) as also ↓ مَذْيُومٌ: (S, K:) the former defective, and the latter complete: (S:) applied [app. to a man; (see the dial. var. مَذْؤُومٌ, as used in the Kur vii. 17;) and] to a commodity. (Msb.)

مَذْيُومٌ ذ : see what next precedes.

1 ذَانَهُ ذ , [aor. يَذِينُ, inf. n., app., ذَيْنٌ,] He blamed, or found fault with, him, or it; like ذَامَهُ. (IAar, T.)

ذَيْنٌ ذ , (M, TA,) incorrectly said in the K to be ذِيْنٌ, with kesr, (TA,) A vice, fault, defect, or the like, (M, K, TA;) as also ذَانٌ [which belongs to art. ذون]. (M.)

مُذَانٌ ذ a dial. var. of مُذَالٌ. (M.) [See the latter in art. ذيل.]

1 أَبَّ ذ , (T, S, M, &c.,) aor. اَبِ3َ , (M, K,) agreeably with analogy in the case of an intrans. verb of this class, (TA,) and اَبُ3َ , (AZ, T, S, M, K,) contr. to analogy, (TA,) inf. n. أَبٌّ (T, S, M, K) and أَبِيبٌ (M, K) and أَبَابٌ and أَبَابَةٌ (S, M, K) and اـِبَابَةٌ; (M;) and ↓ ا@ئْتَبَّ [written with the disjunctive alif اِيتَبَّ]; (T, K;) He prepared himself, (AZ, S, M, A, K,) and equipped himself, (AZ, S, A,) for (لِ) departing, or going away, (AZ, S,) or for journeying: (M, A, K:) or he determined upon journeying, and prepared himself. (T.) El-Aashà says, صَرَمْتُ وَلَمْ أَصْرِمْكُمُ وَكَصَارِمٍ أَخٌ قَدْ طَوَى كَشْحًا وَأَبَّ لِيَذْهَبَا (T, S, M, TA,) i. e. I cut [in effect, while I did not really cut ] you: for like one who cuts is a brother who has determined and prepared to go away. (TA.) [Hence,] لَا عَبَابَ وَ لَا أَبَابَ, [or لا عَبَابِ ولا أَبَابِ,] a prov. [which see explained in art. عب]. (TA.) [And hence the saying,] هُوَ فِى أَبَابِهِ, (S, M, K,) and أَبَابَتِهِ, and اـِبَابَتِهِ, (M,) He is in his [ state of, or he is engaged in his, ] preparation or equipment [for departing or journeying]. (S, M, K.) The hemzeh in أَبَّ is sometimes changed into و; and thus وَبَّ, inf. n. وَبٌّ, signifies He prepared himself to assault, or charge, in battle. (T, TA.) ― -b2- أَبَّتْ أَبَابَتُهُ, and اـِبَابَتُهُ, His way, or course, of acting, or conduct, or the like, was, or became, rightly directed, or ordered. (M, K.) ― -b3- ↓ أَبَّ أَبَّهُ i. q. قَصَدَ قَصْدَهُ, (K,) which signifies He tended, repaired, betook himself, or directed his course, towards him, or it: (S and Msb in art. قصد:) and also, he pursued his (another‘s) course, doing as he (the latter) did. (L in art. وكد.) ― -b4- أَبَّدِ اـِلَى وَطَنِهِ, (M, K,) aor. اَبِ3َ (IDrd, M, K) and اَبُ3َ , (K,) inf. n. أَبٌّ (AA, S, M, K) and اـِبَابَةٌ and أَبَابَةٌ (M, K,) and أَبَابٌ, (TA,) He yearned for, longed for, or longed to see, his home. (AA, S, M, K.)

8 اـِاْتَبَ3َ see 1, first signification.

10 اِسْتَأَبَّهُ ذ He adopted him as a father; an extr. form; (IAar, M;) from أَبٌّ, a dial. var. of أَبٌ: (TA:) regularly, اِسْتَأْبَاهُ. (M.) And استأبّ أَبًا and اِسْتَأْبَبَ أَبًا He adopted a father. (TA in art. ابو.)

أَبٌ ذ : see art. ابو.

أَبٌّ ذ Herbage, (M, K,) whether fresh or dry: (M, * K, * TA:) or pasture, or herbage which beasts feed upon, (Fr, AHn, Zj, T, S, M, A, Msb, K,) of whatever kind, (AHn, Zj,) [or] not sown by men: (Msb:) it is, to cattle and other beasts, what fruit is to men: (Mujáhid, T, Msb:) or whatever grows upon the face of the earth; (Atà, Th, T, M;) whatever vegetable the earth produces: (K, * TA:) and also, green herbage, or plants: (K, * TA:) and, as some say, straw, (Jel in lxxx. 31, and TA,) because cattle eat it: (TA:) or herbage prepared for pasture and for cutting: (TA:) accord. to IF, (Msb,) dried fruits; because prepared for winter (Bd in lxxx. 31, and Msb) and for journeying: (Msb:) pl. [of pauc.] أَوُبٌّ, originally أَأْبُبٌ. (I' Ak p. 367.) You say, فُلَانٌ رَاعَ لَهُ الحَبُّ وَطَاعَ لَهُ الأَبُّ, meaning Such a one's seed-produce [or grain ] increased, and his pasture became ample. (A.) -A2- Also a dial. var. of أَبٌ, A father. (T, and MF from the Tes-heel of Ibn-Málik.) -A3- أَبَّ أَبَّهُ: see 1.

أَبَابَةٌ ذ and اـِبَابَةٌ A way, or course, of acting, or conduct, or the like. (M, K.) [See 1.]

اـِبَّانٌ أبان اـبان ابان The time, or season, of a thing: (Msb:) or the time of preparing, or making ready, of a thing: (Mgh:) as, for instance, of fruit: (Mgh, Msb:) it is of the measure فِعْلَانٌ, (Mgh, Msb,) from أَبَّ in the first of the senses assigned to it above, (Mgh,) the ن being augmentative; (Msb;) or of the measure فِعَّالٌ, (Mgh, Msb,) from أَبَّنَ “he watched” or “observed” a thing, (Mgh,) the ن being radical: (Msb:) but the former derivation is the more correct. (Mgh.) [See also art. ابن.]

أَبْجَدْ ذ The first of a series of eight words comprising the letters of the Arabic alphabet [ in the order in which they were originally disposed, agreeing with that of the Hebrew and Aramaic, but with six additional letters: they are variously written and pronounced; generally as follows: أَبْجَدَ هَوَّزْ حُطِّى كَلَمَنْ سَعْفَصْ قَرَشَتْ ثَخَذْ ضَظَغْ: but the Arabs of Western Africa write the latter four thus: صعفض قرست ثخذ ظغش]: (K and TA in art. بجد: [in both of which are related several fables concerning the origin of these words:]) accord. to the general opinion, the word ابجد is of foreign origin, [like each of the words following it,] and therefore its first letter [as well as each of the others] is a radical. (TA.) [Hence, الأَبْجَدُ signifies The alphabet. You say حُرُوفُ الأَبْجَدِ The letters of the alphabet. ― -b2- It is probable (as De Sacy has observed in his Ar. Gram., 2nd ed., i. 8,) that the Arabic alphabet originally consisted of only twenty-two letters: for some of the ancient Arabs called Saturday ابجد, Sunday هوزّ, and so on to قرشت inclusive; calling Friday عَرُوبَةُ. ― -b3- In the lexicon entitled “El-'Eyn,” the letters of the alphabet are arranged nearly according to their places of utterance; as follows: ع, ح, ه, خ, غ, ق, ك, ج, ش, ض, ص, س, ز, ط, د, ت, ظ, ذ, ث, ر, ل, ن, ف, ب, م, و, ا, ى: and this order has been followed in the Tahdheeb and Mohkam and some other lexicons.]

1 أَبَدَ ذ , aor. اَبِدَ , inf. n. أُبُودٌ, He remained, stayed, abode, or dwelt, (T, S, M, K,) constantly, continually, or permanently, without quitting, (T, L,) بِمَكَانٍ in a place; (T, S, M, K;) and so أَبَدَ having for its aor. اَبُدَ . (TA.) ― -b2- أَبَدَ, (S, M, A, &c.,) aor. اَبِدَ and اَبُدَ , (T, S, M, L, Msb, K,) inf. n. أُبُودٌ; (M, L, Msb;) and ↓ تأبّد; (T, M, A, Mgh, L;) He (a beast) became wild, or sky; syn. تَوَحَّشَ: (S, M, A, Mgh, L, Msb, K:) [because wild animals live long, unless killed by accident; accord. to what is said by As and others in explanation of أوَابِدٌ (sing. اآبِدَةٌ) applied to animals, as meaning wild:] took fright, and fled, or ran away at random: (Mgh:) took fright at, and shunned, mankind. (T, Msb.) أُبُودٌ also signifies The shrinking from a thing, or shunning it; syn. نُفُورٌ. (Kull pp. 30 and 31.) And أَبِدَ, (S, K,) aor. اَبَدَ ; (K;) and ↓ تأبّد; (A, K;) He (a man, S, A,) became unsocial, unsociable, unfamiliar, or sky; like a wild animal; syn. توحّش. (S, A, K.) ― -b3- [Hence,] أَبَدَ, (K,) aor. اَبِدَ , inf. n. أُبُودٌ, (TA,) (tropical:) He (a poet) made use, in his verses, of words, or phrases, strange, unusual, unfamiliar, or far from being intelligible, (K, * TA,) such as were not understood (K) at first sight, or on first consideration. (TA.) ― -b4- [And perhaps from أَبِدَ in the sense explained above, but more probably, I think, by the substitution of أ for و,] أَبِدَ, aor, اَبَدَ , (T, S, &c.,) inf. n. أَبَدٌ, (L,) He (a man, S) was angry; (T, S, M, L, K;) as also أَمِدَ and وَبِدَ and وَمِدَ and عَبِدَ. (T, L.) You say, أَبِدَ عَلَيْهِ He was angry with him. (L.)

2 أبّد ذ , inf. n. تَأْبِيدٌ, He made, or rendered, perpetual. (S, K.) [See also the pass. part. n. below.] لَمْ أَفْعَلْ تَأْبِيدًا is a phrase used as though meaning ↓ لَمْ اآتِ بِاآبِدَةٍ [ I did not a deed ever to be remembered, or mentioned ]. (Ham p. 191.) ― -b2- He, or it, made [a beast] to take fright; to become wild, or sky. (KL.)

5 تأبّد ذ : see 1, in two places. ― -b2- He (a man) was long distant from his home; expl. by طَالَتْ غُرْبَتُهُ; (K;) or was long in a state of celibacy; طالت عُزْبَتُهُ, as in one copy of the K; (TA;) and became little in need, or little desirous, of women. (K.) ― -b3- It (a place of abode or sojourning) became deserted [ by mankind ]: (T, M, K:) and became inhabited by wild animals. (T, M, A.)

اـِبْدٌ أباد أبد أبدى ابد باد بد بدا آبد : see اـِبِدٌ

أَبَدٌ ذ Time, syn. دَهْرٌ, (S, M, Msb, K,) in an absolute sense: (TA:) or a long time, syn. دَهْرٌ طَوِيلٌ: (A, and Mgh: [and this may be meant in the S &c. by the syn. دَهْرٌ alone, q. v.:]) or, properly, a long time (دهر طويل) that is unlimited: (Msb, TA:) or an extended space of time that is indivisible; for you say زَمَانُ كَذَا: “ the time of such a thing,” but not أَبَدُ كَذَا: (Er-Rághib:) [and generally, time, or duration, or continuance, or existence, without end; endless time, &c.; prospective eternity; opposed to أَزَلٌ, which signifies “ time, or duration, &c., without beginning: ” (see the latter word for further explanations, &c.:) each of these significations may be meant by the explanation in the S and M and K, which is also given in the Msb: each correctly applies in particular instances:] pl. [of pauc.] اآبَادٌ (S, M, Msb, K) and [of mult.] أُبُودٌ (S, M, K) [and أَبَدُونَ, of which an ex. will be found below]: but the use of these pls. is restricted to particular cases, to signify portions of time, or to serve as corroboratives to the sing.: (MF:) as signifying an extended indivisible space of time, [or the like,] أَبَدٌ should have neither dual nor pl.; but اآبَادٌ is sometimes said, when the sing. is restricted to denote a particular part, or portion, of the whole of that to which it applies, in like manner as a generic noun is restricted to a special and partial signification: some, however, have mentioned اآبَادٌ as being post-classical; not of the language of the Arabs called العَرَبُ العَرْبَاآءُ. (Er-Rághib.) طَالَ الأَبَدْ عَلَى لُبَدْ [ The time became long to Lubad, the last, and the longest of life, of Luk- mán's seven vultures, to the term of the life of which his own term of life was decreed to extend,] is a proverb applied to any thing that has been of long duration. (M.) And you say, رَزَقَكَ ا@للّٰهُ عُمُرًا طَوِيلَ الاآبَادِ بَعِيدَ الاآمَادِ [ May God grant thee a life long in duration (lit. durations, the pl. form being used not in its proper sense, but to give intensiveness of signification), and remote in limit (lit. limits )]. (A.) And كَانَ هٰذَا فِى اآبَادِ الدَّهْرِ This was a long time ago. (Mgh.) And ↓ أَبَدٌ اآبِدٌ (TA) and ↓ أَبَدٌ أَبِيدٌ, (S, M, TA,) meaning دَائِمٌ [in an intensive sense]; (TA;) [ A long, or an endless, period of time; ] like as you say, دَهْرٌ دَاهِرٌ (S) or دَهْرٌ دَهِيرٌ. (M.) [In each of these phrases, the latter word is added as a corroborative, or to give intensiveness to the signification.] لِلْأَبِدَ and لِأَبِدٍ and [in an intensive sense, as will be seen below,] لِأَبِدَ أَبَدٍ and لِأَبَدِ الأَبَدِ, accord. to different recitals of a trad., signify To the end of time; for ever; and for ever and ever. (TA.) أَبَدًا is an adv. n., of which the signification includes all future time; [meaning Ever; like قَطُّ in relation to past time;] (El-Khafájee, El-Bedr Ed-Demámeenee, MF;) and عَلَى الأَبَدِ signifies the same. (TA.) [So, too, does الأَبَدَ, unless used in a limited sense known to the hearer.] When you say, لَا أُكَلِّمُهُ أَبَدًا, you mean, [ I will not speak to him as long as I live, or henceforth, or ever; or I will never speak to him; i. e.,] from the time of your speaking to the end of your life. (Msb.) [In this case, أَبَدًا may also be considered as a mere corroborative. It is used in both these ways (للتَّأْسِيسِ and لِلتَّوْكِيدِ) in affirmative as well as negative sentences. For exs. of its use in affirmative sentences, see the Kur xviii. 2 and iv. 60, &c.] One also says, لَا أَفْعَلُهُ, (S, M, A,) and لَا اآتِيهِ, (T, K,) أَبَدَ الاآبَادِ, (T, M, A, K,) which, though of classical authority, is said to be no evidence of the use of اآباد as a pl. of أَبَدٌ in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative, as اآزال is in the phrase أَزَلَ الاآزَالِ; (MF;) and أَبَدَ الأَبَدِينَ, (M, A, K,) in which the latter word is not a rel. n., for if so it would be الأَبَدِيِّينَ, but app. a pl., (M,) like أَرَضُونَ; (M, K;) and ↓ أَبَدَ الاآبِدِينَ, (S, K,) like as you say, دَهْرَ الاآبِدِينَ; (S;) and ↓ أَبَدَ الأَبَدِيَّةِ; (M, K;) and ↓ أَبَدَ الأَبِيدِ; (T, S, M, A, K;) and أَبِيدَ ↓ الأَبِيدِ; (M, K;) and أَبَدَ الأَبَدِ; (K;) and أَبَدَ الدَّهْرِ; (M, K; [in the T يَدَ الدَّهْرِ;]) all of which phrases are the same in meaning; (K;) [i. e. I will not do it, and I will not come to him, (or لا اآتيه may here mean the same as لا افعله,) during the endless space of all future times, or time; or the like; or for ever and ever; εἰς αἰῶνα τῶν αἰώνων ; in seculum seculorum; in omne ævum; ] the last word in every case being a corroborative. (MF.) ― -b2- Also, [for ذُو أَبَدٍ, and (applied to a fem. n.) ذَاتُ أَبَدٍ,] Lasting: or everlasting. (S, A, K.) So in the saying, الدُّنيَاء أَمَدٌ وَالاآخِرَةُ أَبَدٌ [ The present state of existence is limited in duration, but the final state of existence is everlasting ]. ('Obeyd Ibn-'Omeyr and L.) And الأَبَدُ signifies [ The Everlasting; i. e. God; because He alone is ↓ البَاقِى الأَبَدِيّ The Enduring without end or cessation; for the Muslims hold that all living creatures (even the angels) must die, and be raised again to life: or] The Ancient without beginning. (K.) -A2- Also Offspring that is a year old. (K.)

أَبِدٌ ذ Unsocial, unsociable, unfamiliar, or shy; like a wild animal; applied to a man, and to a young camel: (S, L:) and ↓ اـِبِدٌ, applied to a female slave, and to a she-ass, signifies shunning mankind, shy, or wild. (K.) [See also اآبِدٌ.] -A2- See also اـِبِدٌ, in four places.

اـِبِدٌ أباد أبد أبدى ابد باد بد بدا آبد : see أَبِدٌ. -A2- This word, (Lth, ISh, S, K,) said by Lth and ISh to be the only word of its measure heard from the Arabs except اـِبِلٌ and نِكِحٌ and خِطِبٌ, but Az says that he had not heard the last two from any person worthy of reliance, and that they are pronounced نِكْحٌ and خِطْبٌ, (L,) [see اـِبِلٌ,] and ↓ أَبِدٌ and ↓ اـِبْدٌ, (K,) which are thought by Az to be dial. vars. of the first, (L,) applied to a female slave, and to a she-ass, signify Prolific; that breeds, or brings forth, plentifully; (S, K;) and ↓ أَبِدٌ and ↓ أَبِدَةٌ (Aboo-Málik, TA) and ↓ اـِبِدَةٌ, (Aboo-Málik, K,) applied to a she-camel, signify the same: (Aboo-Málik, K, TA:) and اـِبِدٌ (Lth, ISh, L) and ↓ أَبِدٌ, (M, L,) applied to a female slave, (M, L,) and to a she-ass, (Lth, ISh, M, L,) and to a mare, (M, L,) that brings forth every year; (Lth, ISh, L;) or applied as a pl. to the female slave and the mare and the she-ass, that breed, or bring forth: (M, L:) and الاـِبِدَانِ the female slave and the mare. (K, TA.) In the following saying, الَّابِجَدِّ ذِى الاـِبِدْ لَنْ يُقْلِعَ الجَدُّ النَّكِدْ فِى كُلِّ مَا عَامٍ تَلِدْ [ Hard fortune will not depart save with the fortune which is the necessary attendant of the possessor of the female slave, as long as he possesses her, (or, if we take ذى in the sense of هٰذِهِ, save with the fortune of this female slave, ) who every year (ما being redundant) brings forth, ] الابد means the female slave because her being prolific is an obstacle to prosperity, and is not good fortune; i. e., she only increases evil [and brings reproach upon her master by bearing him children; for the Arab in ancient times was considered as dishonoured by his having a child by a slave]. (S.) The Arabs also said, لَنْ يَبْلُغَ الجَدَّ النَّكِدْ ↓ الاَّ الأَبِدْ, meaning Nothing will attain to the object of removing hard fortune save female slaves and beasts or cattle which breed, or bring forth. (M, L: [in the latter of which is added, فِى كُلِّ عَامٍ تَلِدْ in every year bringing forth. ])

أَبِدَةٌ ذ : see اـِبِدٌ.

اـِبِدَةٌ أباد أبد أبدى أبده ابده ابدة باد بد بدا بده آبد آبده آبدة : see اـِبِدٌ.

أَبَدِىٌّ ذ : see أَبَدٌ, last sentence but one.

أَبَدِيَّةٌ ذ [The quality, or attribute, of unlimited, indivisible, or endless, duration; everlastingness ]. (M, K.) See أَبَدٌ. ― -b2- أَبَدِيَّاتٌ a term applied to Sayings of which the following is an ex.: لَا اآتِيكَ مَا بَلَّ بَحْرٌ صُوفَةً. (M in art. صوف [q. v.]; &c.)

أَبُودٌ ذ : see اآبِدٌ.

أَبِيدٌ ذ : see أَبَدٌ, in three places.

اآبِدٌ اآبد Remaining, staying, abiding, or dwelling, constantly, continually, or permanently, in a place; applied to a man [and to a bird]. (L.) And أَوَابِدُ [pl. of اآبِدَةٌ] Birds that remain in a country constantly, winter and summer; (T, L;) contr. of قَوَاطِعُ. (A, L.) ― -b2- For the phrases أَبَدٌ اآبِدٌ and أَبَدَ الاآبِدِينَ, see أَبَدٌ. ― -b3- A wild animal; (M, L, Msb;) that shuns, and takes fright at, mankind, amp;c.: (L, Msb:) fem. with ة: pl. [properly fem.] أَوَابِدُ, (M, Mgh, L,) and [masc. and fem.] أُبَّدٌ: (M, L:) and ↓ أَبُودٌ is syn. with اآبِدٌ; (M;) as also ↓ مُتَأَبِّدٌ. (A.) Wild animals are called أَوَابِدُ (S, M, L, K) and أُبَّدٌ (M, L, K) because they endure for a long, or [naturally] unlimited, time; (M, L;) because they do not die a natural death, (As, M, L, K,) but from some evil accident; and the same is asserted of the serpent. (As, M, L.) [See also أَبِدٌ.] [Hence,] قَيْدُ الأَوَابِدِ (assumed tropical:) The light, or active, horse, which overtakes the wild animals, and which they can hardly, or never, escape: so called because he prevents their escaping the pursuer like a shackle. (Msb.) [See also art. قيد.] [Hence also the saying,] النِّعَمُ أَوَابِدُ فَقَيِّدُوهَا بِالشُّكْرِ (tropical:) [ Benefits are fugitive, or fleeting; therefore detain ye them by gratitude ]. (A trad.)

اآبِدَةٌ اآبده اآبدة fem. of اآبِدٌ, q. v. ― -b2- Also, [as a subst.,] (assumed tropical:) A deed, (Har p. 364,) or a calamity, (S, M, K,) ever to be remembered, or mentioned, (S, M, K, Har,) by reason of its extraordinary nature, and its grievousness: (Har:) or a great, or formidable, event, at which people take fright, or are alarmed: (TA:) or a strange, abominable, or evil, thing: (Ham p. 627:) pl. أَوَابِدُ. (K.) You say, جَاءَ فُلَانٌ بِاآبِدَةٍ Such a one did, or brought to pass, [ a deed or] calamity ever to be remembered, or mentioned. (S.) See also 2. ― -b3- (tropical:) A strange, an unusual, or an unfamiliar, word or saying; one far from being intelligible; (M;) pl. أَوَابِدُ, signifying expressions of subtile meanings; so called because remote from perspicuity. (Msb.) ― -b4- The pl. also signifies (tropical:) Strange, unusual, unfamiliar, or extraordinary, rhymes, or verses, or poems; syn. شَوَارِدُ مِنَ القَوَافِى, (S,) or قَوَافٍ شُرَّدٌ. (K.) El-Farezdak says, لَنْ تُدْرِكُوا كَرَمِى بِلُؤْمِ أَبِيكُمُ وَ أَوَابِدِى بِتَنَحُّلِ الأَشْعَارِ [ Ye will not attain to my nobility with the ignobleness of your father, nor to my extraordinary verses by arrogating to yourselves the verses of other men ]. (S.) [See أَبَدَ.]

مُؤَبَّدٌ ذ [ Made, or rendered, perpetual ]. You say, وَقَفَ أَرْضَهُ وَقْفًا مُؤَبَدًا He made his land an unalienable bequest for pious uses in perpetuity, not to be sold nor to be inherited. (T.) ― -b2- Also, with ة, A she-camel that is wild, and intractable, or unmanageable; syn. وَحْشِيَّةٌ مُعْتَاصَةٌ. (K.)

مُتَأَبِّدٌ ذ : see اآبِدٌ.