Classical Arabic - English Dictionary

عَاذَ بِهِ, aor. يَعُوذُ, (Ṣ, A, O, L, Mṣb,) inf. n. عَوْذٌ (O, L, Ḳ) and عِيَاذٌ and مَعَاذٌ (O, L, Mṣb, Ḳ) and مَعَاذَةٌ; (O, Ḳ;) andتعوّذ↓ بِهِ; (O, L, Mṣb, Ḳ;*) andاستعاذ↓ بِهِ; (Ṣ, A, O, L, Mṣb, Ḳ;*) He sought protection, or preservation, by him; sought, or took, refuge in him; had recourse to him for protection, preservation, or refuge; sought his protection, or preservation; confided or trusted or put his trust in him, or relied upon him, for protection, or preservation; (Ṣ, A, O, L, Mṣb, Ḳ;) namely, God, (Ṣ, A, O, L, Mṣb,) or a man; (Ṣ, O;) [and in like manner used in relation to a place; مِنْ كَذَا and عَنْهُ from such a thing; or followed by مِنْ أَنْ, or only أَنْ, and a mansoob aorist.] إِنَّمَا قَالَهَا تَعَوُّذًا↓, occurring in a trad., means He only said it (referring to the profession of the faith) to seek protection, or preservation, thereby from slaughter; not being sincere in his profession of El-Islám. (L.) And one says, مَعَاذَ ٱللّٰهِ, (Ṣ, A, O, L, Ḳ,) and مَعَاذَةَ ٱللّٰهِ, (Ṣ, O, L, Ḳ,) and مَعَاذَ وَجْهِ ٱللّٰهِ, and مَعَاذَةَ وَجْهِ ٱللّٰهِ, (Ṣ, O, L,) and عِيَاذَ ٱللّٰهِ, (A,) meaning أَعُوذُ بِٱللّٰهِ مَعَاذًا [I seek protection, or preservation, by God;, &c.; which is equivalent to the saying may God protect me, or preserve me]: (Ṣ, A, O, L, Ḳ:) مَعَاذًا [as also مَعَاذَةً] being here used instead of the verb because it is an inf. n., though [accord. to some] not employed as such [in other cases], like as is the case in the phrase سُبْحَانَ ٱللّٰهِ. (Ṣ, O, L.) [One says also, مَعَاذَ ٱللّٰهِ أَنْ أَفْعَلَ كَذَا, for مِنْ أَنْ أَفْعَلَ كَذَا, I seek preservation by God,, &c., from my doing such a thing; as though meaning may God preserve me from doing such a thing: see an ex. in the Ḳur xii. 79: and] some reckon مَعَاذَ ٱللّٰهِ among the forms of oaths. (MF.) [In like manner also,] عَوْذٌ بِٱللّٰهِ مِنْكَ means أَعُوذُ بِٱللّٰهِ مِنْكَ [I seek protection, or preservation, by God,, &c., from thee]. (Ṣ, O, L, Ḳ.*) [See also the phrase عَائِذًا بِٱللّٰهِ, voce عَائِذٌ.]

عَاذَتْ بِوَلَدِهَا † She (a camel) stayed with her young one, and attended to it affectionately, as long as it remained little, is as though it were an inverted phrase, meaning عَاذَ بِهَا وَلَدُهَا [her young sought protection by her: or it may be from what next follows]. (TA.)

عاذ بِالعَظْمِ ‡ It (flesh-meat) clave to the bone: (Ṣ, O, L, Ḳ:*) a tropical phrase. (A.)

And عَاذَتْ, [aor. تَعُوذُ,] (L, Ḳ,) inf. n. عِيَاذٌ (Ṣ, O, L, Ḳ) and عُؤُوذٌ; (Ṣ, L; [in the O عُؤُوذَة;]) andأَعَاذَتْ↓, andأَعْوَذَتْ↓; (L, Ḳ;) † She (a gazelle, Ṣ, O, L, Ḳ, and a camel, and a mare, Ṣ, O, L, and any female, L, Ḳ) was in the state of such as is termed عَائِذ [q. v.]; or that of having recently brought forth. (Ṣ, O, L, Ḳ.) One says, هِىَ فِىعِيَاذِهَا She is in the early stage of the period after having brought forth. (Ṣ, O, L.)

عَوَّذْتُ غَيْرِى بِفُلَانٍ, andأَعَذْتُهُ↓ بِهِ, I made another to seek protection, or preservation, by such a one; to seek, or take, refuge in him; to have recourse to him for protection, preservation, or refuge; to seek his protection, or preservation; to confide, or trust, or put his trust, in him, or to rely upon him, for protection, or preservation; (Ṣ, O,* L;) [مِنْ كَذَا and عَنْهُ from such a thing: and in like manner, عَوَّذْتُهُ بِٱللّٰهِ, andأَعَذْتُهُ↓ بِهِ, I made him to seek protection, or preservation, by God;, &c.]

And عَوَّذْتُهُ بِكَذَا I prayed for his protection, or preservation, by such a thing [i. e. by invoking God, or uttering some charm; مِنْ كَذَا from such a thing; and أَنْ يَفْعَلَ كَذَا from his doing such a thing; as alsoأَعَذْتُهُ↓ بِهِ, of which see an ex. in art. يبس, conj. 2]. (Ḥar p. 49.)

And عَوَّذَهُ [andأَعَاذَهُ↓] He charmed him [against such a thing (مِنْ كَذَا)]; or fortified him by a charm, or an amulet. (L.) And عَوَّذْتُهُ بِٱللّٰهِ andأَعَذْتُهُ↓ بِهِ I charmed him (i. e. a child) [by invoking God]. (Mṣb. [Both mentioned in the present art. thereof, and the former said in art. رقى of the same to be syn. with رَقَيْتُهُ.]) And عَوَّذْتُ فُلَانًا بِٱللّٰهِ, and بِأَسْمَائِهِ, and بِالمُعَوِّذَتَيْنِ, I said to such a one, I charm thee (أُعِيذُكَ↓) by [invoking] God, and by his names, and by the مُعَوِّذَتَانِ [q. v.], against every evil person or thing, and every disease, and an envier, and destruction, or trial. (L.) It is said of the Prophet, كَانَ يُعَوِّذُ نَفْسَهُ بِالمُعَوِّذَتَيْنِ [He used to charm himself against evil by reciting the معوّذتان]. (L.) And عَوَّذَتَاهُ, said of the مُعَوِّذَتَانِ, means They preserved him from any evil. (Mṣb.)

عوّذهُ andاعاذهُ↓ said of God mean He granted him protection, preservation, or refuge; protected, or preserved, him. (L.)

تعاوذوا They sought protection, preservation, or refuge, one of another; or confided in, or relied upon, one another's protection, or preservation; (A, O, L, Ḳ;*) فِى الحَرْبِ in war. (O, L.)

see 1, first sentence. فَٱسْتَعِذْ بِٱللّٰهِ in the Ḳur xvi. 100 means Then say thou أَعُوذُ بِٱللّٰهِ [I seek protection, or preservation, by God;, &c.]. (L.)

عَوَذٌ: see مَعَاذٌ, in two places.

Also A tree, or some other thing, beneath which, or in which, one takes refuge, or shelter. (L.)

A thing, such as a stone, or trunk of a tree, surrounded by things blown against it and around it by the wind. (T, L.)

Fallen leaves; (AḤn, L, Ḳ:) so called because they shelter themselves against any rising thing, such as a building or a sand-hill or a mountain. (AḤn, L.)

Vile, or ignoble, persons; or the worse or viler, or the worst or vilest, of mankind. (IAạr, L, Ḳ.)

أَفْلَتَ فُلَانٌ مِنْهُ عَوَذًا [Such a one escaped from him without being beaten; or without being killed, though beaten;] is said when one has frightened the other; but not beaten him; (Ṣ, O, L, Ḳ;*) or beaten him, desiring to kill him, but not killed him. (Ṣ, O, L.)

And مَا تَرَكْتُهُ إِلَّا عَوَذًا مِنْهُ means I left him not save from dislike, or hatred, of him; as alsoعَوَاذًا↓ منه. (Ṣ, O, L.)

عُوذَةٌ (Ṣ, A, O, L, Ḳ) andتَعْوِيذٌ↓ (Ṣ, O, L, Ḳ) andمَعَاذَةٌ↓ (Ṣ, A, L, Ḳ) are syn., (Ṣ, A, O, L, Ḳ,) signifying A kind of amulet, phylactery, or charm, bearing an inscription, which is hung upon a man [or woman or child or horse, &c.], to charm the wearer against the evil eye and against fright and diabolical possession, and which is forbidden to be hung upon the person, (L,) unless inscribed with something from the Ḳur-án or with the names of God, for in this case there is no harm in it: (Ṣ and Mgh voce تَمِيمَةٌ:) accord. to some of the etymologists, originally signifying an amulet, a phylactery, or a charm, upon which is [an inscription commencing with the word] أَعُوذُ; and afterwards applied in a general manner [as meaning any amulet]; (MF;) i. q. رُقْيَةٌ, (Ḳ,) or تَمِيمَةٌ: (A:) or those who imagine that the مَعَاذَة↓ is the same as the تميمة are in error; for the latter is a bead: (Mgh in art. تم:) [in some instances] the تَعْوِيذ↓ is a thing made of silver, of a round shape like the moon, but partly hollowed out in the form of the horse-shoe, tied by a string to the neck of a child, as a preservative, and in some instances engraved with an inscription: (Ḥar p. 49:) the pl. of عُوذَةٌ is عُوَذٌ; that of تَعْوِيذٌ↓ is تَعَاوِيذُ; and that ofمَعَاذَةٌ↓ is مَعَاذَاتٌ. (L.)

عُوَّذٌ Birds taking refuge in a mountain or in some other place; as alsoعِيَاذٌ↓: [each app. a pl. of عَائِذٌ; like as نُوَّمٌ and نِيَامٌ are pls. of نَائِمٌ:] (L, Ḳ:) Bakhdaj says,

*كَالطَّيْرِ يَنْجُونَ عِيَاذًا↓ عُوَّذَا *

[Like birds saving themselves, taking refuge in a mountain or in some other place]; repeating the epithet for the sake of emphasis: or عياذا may be here an inf. n. (L.)

And ‡ Herbage growing at the feet of thorn-trees, or in a rugged place, (Ṣ, O, Ḳ,) which the cattle can hardly reach, (Ṣ, O,) or which they cannot reach; (Ṣ,* O,* Ḳ;) as alsoمُعَوَّذٌ↓ andمُعَوِّذٌ↓: (Ḳ:) or herbage that has not risen so high as the branches [around it], and which the trees prevent the beasts from depasturing: or such as is in rugged ground and cannot be reached by the cattle: or trees growing at the foot of some rising thing, such as a building or a sand-hill or a mountain, or a tree, or a rock, that protects them; as alsoمُعَوَّذٌ↓: orمُعَوِّذٌ↓, with kesr, signifies any herbage, or plant, at the foot of a tree or stone or other thing whereby it shelters, or protects, itself: (L:) andمُعَوَّذٌ↓, (O, Ḳ,) with fet-ḥ to the و (O,) herbage upon which camels pasture around tents or houses: (O, Ḳ:) or عُوَّذُشَجَرٍ andمُعَوَّذُهُ↓ signify herbage that shelters, or protects, itself by trees, and spreads beneath them. (A.) [See also دُخَّلٌ.]

عُوَّذُ اللَّحْمِ ‡ The parts of flesh-meat that cleave to the bone: (Ṣ, A, O, L, Ḳ:*) such are the sweetest of flesh-meat. (Ṣ, A, O, L.)

عَائِذٌ [part. n. of 1]. عَائِذٌ بِٱللّٰهِ occurs in a trad. as meaning أَنَا عَائِذٌ [i. e. I am seeking protection, or preservation, by God;, &c.]. (L.) And one says, اَللّٰهُمَّ عَائِذًا بِكَ مِنْ كُلِّ سُوْءٍ, meaning, accord. to Az, أَعُوذُ بِكَ عَائِذًا [lit. O God, I seek protection, or preservation, by Thee,, &c., seeking,, &c., from every evil]: but accord. to Sb, in the phrase عَائِذًا بِٱللّٰهِ مِنْ شَرِّهَا, the word عائذا is put in the place of the inf. n. [as an absolute complement of أَعُوذُ understood; so that the meaning is, I seek protection, or preservation, by God, with earnest seeking, &c., from her, or its, evil, or mischief]. (L.)

Also A female gazelle, (Ṣ, O, L, Ḳ,) and a she-camel, and a mare, (Ṣ, O, L,) and any female, (L, Ḳ,) that has recently brought forth; (Ṣ, O, L, Ḳ;) as alsoمُعْوِذٌ↓ (O, Ḳ) andمُعِيذٌ↓: (L, Ḳ:) or any female that has brought forth within seven days: because her young one has recourse to her for protection; so that it is of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ; or, as some say, it is a possessive epithet, meaning ذَاتُ عَوْذٍ: or, accord. to Az, a she-camel that has brought forth some days before; accord. to some, seven days: (L:) or a female gazelle, and a she-camel, and a mare, that has brought forth within ten days, or fifteen days, (Ṣ, O, L,) or thereabout; (L;) after which she is called مُطْفِلٌ: (Ṣ, O, L:) pl. عُوذٌ and عُوذَانٌ, (Ṣ, O, L, Ḳ,) like as حُولٌ is pl. of حَائِلٌ, and رُعْيَانٌ of رَاعٍ; (Ṣ, O, L;) [and عَوَائِذُ;] and from عُوذٌ is formed the pl. عُوذَاتٌ. (L.) [It is said that the phrase] وَمَعَهُمُ العُوذُ المَطَافِيلُ, occurring in a trad., means † And with them the women and children. (L. [See another rendering voce مُطْفِلٌ.])

العَوَائِذُ is the name of † Four stars, (O, Ḳ,) of the northern stars, (O,) forming an irregular quadrilateral figure, in the midst of which is a star [for كَوَاكِبُ, in the O and Ḳ, I read كَوْكَبٌ,] called الرُّبَعُ; (O, Ḳ;) the four stars in the head of التِّنِّين, [or Draco, which, app., like some other constellations, the Arabs figured somewhat differently from our astronomers,] in the midst of which is a very small star called by the Arabs الرُّبَعُ: they are between الذِّئْبَانِ [q. v. voce ذِئْبٌ] and النَّسْرُ الوَاقِعُ. (Ḳzw.)

مَعَاذٌ A refuge; (A, O, L, Ḳ;) as alsoعِيَاذٌ↓ (Ṣ, O, L, Ḳ) andعَوَذٌ↓ (O, Ḳ, in both of which it is said to be بِالتَّحْرِيك, but written in the L عَوْذ,) [andمُسْتَعَاذٌ↓]; meaning a place to which one has recourse for protection or preservation: and it also means a time at which one does so: and is also an inf. n. (L.) [Hence,] one says, هُوّ مَعَاذِى, (O,) andعِيَاذِى↓, (Ṣ, O,) andعَوَذِى↓, (O,) He is my refuge: (Ṣ, O:) andاَللّٰهُ مُسْتَعَاذِى↓ [God is my refuge]. (A.)

مُعْوِذٌ and مُعِيذٌ: see عَائِذٌ. The pl. مُعْوِذَاتٌ is expl. by Skr as meaning She-camels having their young ones with them. (L.)

مَعَاذَةٌ an inf. n. of 1. (O, Ḳ.)

And i. q. عُوذَةٌ. (Ṣ, A, L, Ḳ.) See the latter, in three places.

مُعَوَّذٌ The place of the collar (Ṣ, O, L, Ḳ) of a horse. (Ṣ, O, L.) [App. so called because it is a place where charms, or amulets, are often suspended.] And المُعَوَّذُ, (AʼObeyd, L,) or دَائِرَةُ المُعَوَّذِ, (Ṣ, O, L,) The feather, or curling portion of the coat of a horse, that is in the place of the collar: (AʼObeyd, L:) it is a دائرة approved. (AʼObeyd, Ṣ, O, L.)

Also, (accord. to the Ḳ,) orمُعَوِّذٌ↓, (accord. to the O,) A she-camel that does not cease to remain in one place. (O, Ḳ.) [SM says that the word thus expl. in the Ḳ is a mistranscription for معوّد; by which he means مُعَوِّد, part. n. of عَوَّدَ said of a camel; but this I doubt; for مُعَوِّدٌ has not the meaning here assigned to معوّذ.]

See also عُوَّذٌ, in four places.

مُعَوِّذٌ: see عُوَّذٌ, in two places:

and see also مُعَوِّذٌ.

المُعَوِّذَتَانِ, with kesr to the و, (Ṣ, O, L, Ḳ,) erroneously said to be with fet-ḥ, (TA,) an appellation of Two chapters of the Ḳur-án; (Ṣ, Ḳ;) the last two chapters; i. e. the Soorat el-Falak and that which follows it: (O, L, Mṣb:) so called because each of them begins with the words قُلْ أَعُوذُ; (L;) or because they preserved their publisher from every evil. (Mṣb.) And المُعَوِّذَاتُ is sometimes used to denote The two chapters above mentioned together with that which next precedes them. (MF.)