Classical Arabic - English Dictionary

عَبَدَ ٱللّٰهَ, aor. ـُ {يَعْبُدُ}, inf. n. عِبَادَةٌ (IḲṭṭ, L, Mṣb, &c.) and عُبُودَةٌ and عُبُودِيَّةٌ (IḲṭṭ) and مَعْبَدٌ and مَعْبَدَةٌ, (L,) He served, worshipped, or adored, God; rendered to Him religious service, worship, or adoration: (L:) or he obeyed God: (IḲṭṭ:) or he obeyed God with humility or submissiveness; rendered to Him humble, or submissive, obedience: (IAth, L, Mṣb:) [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.)

عَبَدْتُ بِهِ أُوذِيهِ I was excited against him to annoy, molest, harm, or hurt, him. (O, Ḳ.)

And مَا عَبَدَكَ عَنِّى What has withheld thee from me? (IAạr, L.)

عَبُدَ, aor. ـُ {يَعْبُدُ}, inf. n. عُبُودَةٌ and عُبُودِيَّةٌ, accord. to Lḥ and IḲṭṭ, but AʼObeyd 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 alsoعُبِّدَ↓. (L.)

Lth read [in the Ḳur 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.)

عَبِدَ, aor. ـَ {يَعْبَدُ}, inf. n. عَبَدٌ (and عَبَدَةٌ, or this is a simple subst., L), He was, or became, angry; (Fr, Ṣ, O,* L, Mṣb, Ḳ;) [and soتعبّد↓, 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 El-Farezdaḳ makes it trans. without a prep., saying يَعْبَدُنِى. (L.)

He disdained, or scorned. (AZ, Ṣ, O, L.) El-Farezdaḳ 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]. (Ṣ, O, L.) [See also عَبِدٌ.]

He denied, disacknowledged, or disallowed. (O, Ḳ.) [See, again, عَبِدٌ.]

He repented, and blamed himself, (O, Ḳ, TA,) for having been remiss, or having fallen short of doing what he ought to have done. (TA.)

He mourned, grieved, or was sorrowful. (L.)

He was covetous; or inordinately, or culpably, desirous. (O, Ḳ.) And عَبِدَ بِهِ He clave, or kept, to it, or him, inseparably. (L.)

And, (O, L, Ḳ,) 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. (Ḳ.)

عبّدهُ, (Ṣ,* A, O, ast; Mṣb, Ḳ,*) inf. n. تَعْبِيدٌ; (Ṣ, O, Ḳ;) andاعبدهُ↓, (Ṣ, A, O, Ḳ,) inf. n. إِعْبَادٌ; (Ṣ;) andتعبّدهُ↓, andاعتبدهُ↓, (Ṣ, O, Ḳ,) andاستعبدهُ↓; (Ṣ,* O,* Mṣb, Ḳ;*) He made him, or took him as, a slave; he enslaved him: (Ṣ, A, O, Mṣb, Ḳ:) or عبّدهُ andاعبدهُ↓ (TA) andتعبّدهُ↓ andاعتبدهُ↓ (A) he made him to be as a slave to him. (A, TA.) See also 1, former half. You say [also]استعبدهُ↓ الطَّمَعُ Covetousness made him a slave. (A.) Andأَعْبَدَنِى↓ فُلَانًا He made me to posses such a one as a slave: (A, O, Mṣb, Ḳ:) 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.) اِعْتَبَدَ↓ مُحَرَّرًا, 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.)

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. (Ṣ, O.) [And hence it has also the following significations, among others indicated by explanations of its pass. part. n. below.]

[He rendered a camel submissive, or tractable.]

[And He beat, or trod, a road, or path, so as to make it even, or easy to walk or ride upon.]

عبّد [as intrans.], inf. n. as above, He departed, taking fright, and running away, or going away at random: (O, Ḳ:) or he hastened, or went quickly. (TA.) And عبّد يَعْدُو He hastened time after time, running. (TA.)

مَا عَبَّدَ أَنْ فَعَلَ ذَاكَ, (inf. n. as above, Ṣ,) He delayed not, or was not slow, to do, or in doing, that. (Ṣ, O, Ḳ.*)

اعبد as trans.: see 2, former half, in four places.

اعبدوا They collected themselves together; assembled together. (Ḳ.)

اعبد القَوْمُ بِالرَّجُلِ The people, or party, beat the man: (O, Ḳ:) or collected themselves together and beat him. (TA.)

أُعْبِدَ بِهِ His riding-camel became fatigued: (Ṣ, O, Ḳ:) or perished; or flagged, or became powerless; or stopped with him: (Ṣ, O:) or died, or became ill, or went away, so that he was obliged to stop: (L:) i. q. أُبْدِعَ بِهِ [q. v.], (Ṣ, O, L, Ḳ,) from which it is formed by transposition. (TA.)

تعبّد He became, or made himself, a servant of God; devoted himself to religious services or exercises; applied himself to acts of devotion. (Ṣ, A, O, L, Mṣb, Ḳ.) And تعبّد بِٱلْإِسْلَامِ 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. (Mṣb in art. دين.)

Also, He (a camel) became refractory, and difficult to manage, (Ḳ,) like a wild animal. (L.)

See also عَبِدَ, first sentence.

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

Also He called him, or invited him, to obedience. (Mṣb.)

تعبّد البَعِيرَ He drove away the camel until he became fatigued (O, Ḳ, TA) and was obliged to stop. (TA.)

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

عَبْدٌ, originally an epithet, but used as a subst., (Sb, TA,) A male slave; (Ṣ, A, O, L, Mṣb, Ḳ;) i. q. مَمْلُوكٌ; (L, Ḳ;) [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; (Ṣ, A, O, L, Mṣb;) as alsoعَبْدَلٌ↓, (L, Ḳ,) 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 ٱللّٰهِ 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, Ḳ;) 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: (Ḳ:) pl. أَعْبُدٌ (Ṣ, O, Mṣb, Ḳ) and أَعْبِدَةٌ and أَعْبَادٌ, (IḲṭṭ, TA,) [all pls. of pauc.,] of which the first is the most commonly known, (Mṣb,) andعَبِيدٌ↓ and عِبَادٌ, (Ṣ, O, Mṣb, Ḳ,) which two and the first are the most commonly known of all the many pls. of عَبْدٌ, (Mṣb,) عَبِيدٌ being like كَلِيبٌ as pl. of كَلْبٌ, a rare form of pl.; (Ṣ, O;) or, accord. to some, it is a quasi-pl. 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, هٰؤُلَآءِ عَبِيدٌ these are slaves, and هٰذَا عَبْدٌ مِنْ عِبَادِ ٱللّٰهِ [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, (Ṣ, O, Ḳ,) like تُمْرَانٌ pl. of تَمْرٌ, (Ṣ, O,) and عِبْدَانٌ, (Ṣ, O, Ḳ,) like جِحْشَانٌ pl. of جَحْشٌ, (Ṣ, O,) and عُبُدٌ, (Ṣ, O, Ḳ,) like سُقُفٌ pl. of سَقْفٌ, (Ṣ, 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 Ḳur v. 65] عُبُدَ الطَّاغُوتِ, (Akh, Ṣ, O,) and عُبْدٌ (MF) and عُبُودٌ and عُبَّدٌ and عُبَّادٌ and عَبَدَةٌ, (IḲṭṭ, 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 ٱللّٰهِ, 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, Ḳ,) 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, Ḳ,) accord. to some, who read [in the Ḳur 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, Ṣ, O;) and it is also used by poetic license for عَبْدٌ; (Fr, T, Ṣ, O;) andعِبِدَّانٌ↓ andعِبِدَّآءُ↓ andعِبِدَّى↓; (Ṣ, O, Ḳ;) 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 ٱللّٰهِ signifies the same as عبَادُ ٱللّٰهِ, 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;) andعُبُدَّآءُ↓ andعِبِدَّةٌ↓ andعِبَادٌّ↓ (IḲṭṭ, TA) andمَعْبَدَةٌ↓, like مَشْيَخَةٌ, (T, O, Ḳ,) andمَعْبُودَآءُ↓ (Yaạḳoob, Ṣ, O, Ḳ) andمَعْبُودَى↓, (IḲṭṭ, TA,) and [pl. pl.] مَعَابِدُ↓, (O, Ḳ,) said to be pl. of مَعْبَدَةٌ; (TA;) and pl. pl. أَعَابِدُ, (Ḳ,) pl. of أَعْبُدٌ; (TA;) and عَبِيدُونَ, (Es-Suyootee, MF,) app. pl. ofعَبِيدٌ↓. (MF.) فَٱدْخُلِى فِى عِبَادِى, in the Ḳur lxxxix. 29, means Then enter thou among my righteous servants: (Ksh, Bḍ, Jel:) or it means فِى حِزْبِى [among my peculiar party]. (Ṣ, O.)

Also ‡ Ignoble, or base-born; like as حُرٌّ is used to signify “generous,” “noble,” or “well-born.” (Mgh in art. حر.)

Also A certain plant, of sweet odour, (O, Ḳ, 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 IAạr. (O.)

And A short and broad نَصْل [or arrow-head, or spear-head, or blade]. (AA, O,* Ḳ.)

عَبِدٌ andعَابِدٌ↓ (but the latter is rarely used, Ibn-ʼArafeh) Angry. (L.) And (both words) Disdaining, or disdainful; scorning, or scornful. (L.) Accord. to AA, العَابِدِينَ in the words of the Ḳur [xliii. 81], إِنْ كَانَ لِلرَّحْمٰنِ وَلَدٌ فَأَنَا أَوَّلُ العَابِدِينَ↓, means The disdainers, or scorners, and the angry: (Ṣ,* L:) but Ibn-ʼArafeh 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.)

عَبَدَةٌ [as a subst. from عَبِدَ (q. v.), Anger.]

Disdain, or scorn; (Ṣ, O, L, Ḳ;) 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.)

Strength: so in the saying مَا لِثَوْبِكَ عَبَدَةٌ [There is not any strength to thy garment]. (Ṣ, O.)

Strength and fatness: (Ṣ, O, Ḳ:) thus in the phrase نَاقَةٌ ذَاتُ عَبَدَةٍ [A she-camel possessing strength and fatness]. (Ṣ, 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, Mṣb.)

And Lastingness, or continuance; syn. بَقَآءٌ; (O, L, Ḳ, TA;) in some lexicons نَقَآءٌ; (TA;) and strength. (L.) One says, لَيْسَ لِثَوْبِكَ عَبَدَةٌ meaning There is not to thy garment any lastingness, or continuance, and strength. (Lḥ, L.)

Also A stone with which perfume is bruised, or pounded. (O, L, Ḳ.)

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

عَبْدَلِّىٌّ 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 قِثَّآء, 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 ʼAbdAllah Ibn-Táhir, a governor of Egypt on the part of El-Ma-moon. ('Abd-El-Laṭeef: 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.]

عُبَيْدٌ [dim. of عَبْدٌ.]

[And, used as a proper name,] The son of the desert, or of the waterless desert: thus expl. by El-Kanánee to Fr. (O.)

And [hence] أُمُّ عُبَيْدٍ The desert, or waterless desert, (Fr, O, Ḳ,) that is vacant, or desolate: (Ḳ:) or the land that is vacant, or desolate: (El-Kaná- nee, Fr, O:) or the land that the rain has missed. (O, Ḳ.) And sometimes it is used as meaning † 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 † [they fell] into a great calamity. (Meyd, TA.)

عِبَادَةٌ (Ṣ, IḲṭṭ, A, IAth, L, Ḳ) andعُبُودِيَّةٌ↓ andعُبُودَةٌ↓ (IḲṭṭ, Ḳ) andعَبْدِيَّةٌ↓ (Fr, Ḳ) andمَعْبَدٌ↓ andمَعْبَدَةٌ↓ (L) [all said by some to be inf. ns., except the fourth,] Religious service, worship, adoration, or devotion; (L;) obedience: (Ṣ, IḲṭṭ, A, Ḳ:) obedience with humility or submissiveness; humble, or submissive, obedience: (IAth, L:) or عِبَادَةٌ signifies the Doing what God approves: andعُبُودَةٌ↓, the approving what God does: and the primary signification of عُبَودِيَّةٌ↓ is humility, and submissiveness: (Ṣ, A, O:) عِبَادَةٌ is rendered only to God, or a false god, or the Devil. (TA.)

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

عُبُودِيَّةٌ The state, or condition, of a slave; slavery; servitude; (Ṣ, O, L, Mṣb;) as alsoعُبُودَةٌ↓ (Ṣ, O, L) andعَبْدِيَّةٌ↓ (O, Mṣb) andتَعْبِيدَةٌ↓. (L.)

See also عِبَادَةٌ, in two places.

عَبَادِيدُ and عَبَابِيدُ, each a pl. having no sing., Parties of people (Ṣ, O, Ḳ) going in every direction: (Ṣ, O:) and horsemen going in every direction. (Ḳ.) One says, صَارَ القَوْمُ عَبَادِيدَ and عَبَابِيدَ The people became divided into parties going in every direction. (Ṣ, O.) And ذَهَبُوا عَبَادِيدَ and عَبَابِيدَ They went away in parties in every direction. (TA.)

Also (both words, Ḳ, or the latter [only], TA,) Far-extending roads: (Ḳ:) or diverse and far-extending roads: said to be used in this sense not with respect to coming, but only with respect to dispersion, and going away. (TA.)

Also (or the former [only], TA) Hills such as are called إِكَام or آكَام [pls. of أَكَمَةٌ]. (Ḳ, TA.)

And one says, مَرَّ رَاكِبًا عَبَادِيدَهُ He passed, or went away, riding upon the extremities of his buttocks. (O, Ḳ.)

عَبَادِيدِىٌّ (Ṣ, O) and عَبَابِيدِىٌّ (O, TA) rel. ns. from عَبَادِيدُ (Ṣ, O) and عَبَابِيدُ (O, TA) thus formed because the said ns. have no sings., (Sb, Ṣ, O, TA,) Of, or relating to, parties of people going in every direction. (Ṣ, O.)

عَابِدٌ A server, a worshipper, or an adorer, of God: (L:) an obeyer of God with humility, or submissiveness: (L, Mṣb:) [a devotee:] a unitarian: (L:) by a secondary application, used of him who takes for his god other than the True God, such as an idol, and the sun, &c.: (Mṣb:) pl. عُبَّادٌ and عَبَدَةٌ (L, Mṣb) and عُبُدٌ and عُبَّدٌ, all of which are also pls. of عَبْدٌ [q. v.]: (L:) [and quasi-pl. n. عَبَدٌ↓ (like as خَدَمٌ is of خَادِمٌ), accord. to a reading of a phrase in the Ḳur v. 65, as expl. by some.]

And A servant: a meaning said to be tropical. (TA.)

See also عَبِدٌ, in two places.

مِعْبَدٌ A shovel, or spade, of iron; syn. مِسْحَاةٌ: (Ḳ:) pl. مَعَابِدُ. (TA.)

مُعَبَّدٌ, applied to a camel, Rendered submissive, or tractable; broken, or trained; syn. مُذَلَّلٌ: (A, L:) or anointed with tar, (Ṣ, O, Ḳ,) and rendered submissive, or tractable: (Ṣ, O:) or whose whole skin is anointed with tar: (Sh:) or mangy, or scabby, whose fur has fallen off by degrees, and which is set apart from the other camels to be anointed with tar: or rendered submissive by the mange, or scab: or affected with the mange, or scab; or with incurable mange or scab. (L. [And, applied to a camel, it has other meanings, which see in what follows.]) [And hence, app.,] سَفِينَةٌ مُعَبَّدَةٌ A ship, or boat, tarred: (AO, Ṣ, O, L, Ḳ:) or smeared with fat, or oil. (AO, L.)

Applied to a road, Beaten; syn. مُذَلَّلٌ; (Ṣ, A, O, Ḳ;) trodden; (Az, TA;) or travelled by many passengers going to and fro: (TA:) and syn. with مُذَلَّلٌ as applied to other things also. (Ḳ.)

And [hence] A wooden pin, peg, or stake. (Az, O, Ḳ, TA. [In the CK, المُؤَتَّدُ is erroneously put for الوَتِدُ.]) So in the following verse of Ibn-Mukbil:

* وَضَمَّنْتُ أَرْسَانَ الجِيَادِ مُعَبَّدًا *

* إِذَا مَا ضَرَبْنَا رَأْسَهُ لَا يُرَنَّحُ *

[And I made a wooden peg to be a guarantee for the ropes of the coursers: when we beat its head, it did not wabble]. (Az, O, TA.)

Also Honoured, or treated with honour, (L, Ḳ,) and served; applied to a camel. (L.) Thus it has two contr. significations. (Ḳ.)

And A camel left unridden. (O, L.)

And, applied to a stallion [camel], Excited by lust, or by vehement lust. (O, Ḳ.)

Also, applied to a country, or tract of land, In which is no footprint, or track, nor any sign of the way, nor water: (O, Ḳ:) you say بَلَدٌ مُعَبَّدٌ. (O.)

مُتَعَبَّدٌ [andمَعْبَدٌ↓] A place appropriated to religious services or exercises, or acts of devotion. (TA.)