Classical Arabic - English Dictionary

وَحَدَ, aor. يَحِدُ; (T, L, Mṣb;) and وَحِدَ, (Lḥ, M, L, Ḳ,) aor. يَوْحَدُ (Lḥ) and يَحِدُ; (Ḳ;) with the latter aor., like وَرِثَ, aor. يَرِثُ; but وَحِدَ with this aor. is not mentioned by the lexicologists or grammarians [except F]; (MF;) [and its aor. is therefore probably يَوْحَدُ, only, agreeably with analogy, for which reason it seems to be omitted in the M;] and وَحُدَ, (Lḥ, M, L, Mṣb, Ḳ,) aor. also يَحِدُ; (Ḳ;) but this is without a parallel, and without any authority [except F]; (MF;) or يَوْحَدُ; (L;) [but this is also extr., and is probably a mistake for يَوْحُدُ, which is the form agreeable with analogy;] inf. n. حِدَةٌ (T, M, L, Mṣb, Ḳ) and وَحْدٌ (M, L, Ḳ) and وَحَدٌ (L) and وَحْدَةٌ, (L, Ḳ,) or وُحْدَةٌ, (as in some copies of the Ḳ and in the TA) and وُحُودٌ (Ḳ) and وَحَادَةٌ (M, L, Mṣb, Ḳ) and وُحُودَةٌ; (Ḳ;) He, or it, was, or became, alone, by himself or itself, apart from others; (T, L, Mṣb;) as also [إِتَّحَدَ↓; andتوحّد↓; and] استوحد↓; (A:) he was, or became, alone, without anyone to cheer him by his society, company, or conversation: (L:) he remained alone, by himself, apart from others; (Lḥ, M, L, Ḳ;) as alsoتوحّد↓. (M, L, Ḳ.) See also 5, below.

وحّدهُ, (inf. n. تَوْحِيدٌ, Ḳ,) He made it one; or called it one: (Ḳ:) like as one says ثَنَاهُ, and ثَلَّثَهُ: (Ṣ, L:) as also أَحَّدَهُ. (TA.) Similar verbs are formed from the other nouns significant of numbers, to عَشَرَةٌ. (Esh-Sheybánee, Ḳ.)

وحّد لِٱمْرَأَتِهِ, or عِنْدَهَا, He remained one night with his wife: and in like manner the verb is used in relation to any saying or action. (TA, voce سَبَّعَ.)

وحّد ٱللّٰهَ, inf. n. تَوْحِيدٌ, He asserted, or declared, God to be one: he asserted, declared, or preferred belief in, the unity of God: as also احّدهُ. (T, L.)

التَّوْحِيدُ The belief in God alone; (L, Ḳ;) in his unity. (L.)

اوحد ٱللّٰهُ جَانِبَهُ [God rendered him solitary]; i. e., he remained alone; (Ḳ;) or was made to remain alone. (L.)

اوحدهُ لِلْأَعْدَآءِ He left him [alone] to the enemies. (L, Ḳ.)

اوحدهُ He (God) made him the unequalled one of his time: (Ṣ, L, Ḳ:) made him to have no equal. (A.)

اوحدهُ النَّاسُ The people left him alone, or by himself. (L.)

أَوْحَدْتُهُ بِرُؤْيَتِى, inf. n. إِيحَادٌ, [I singled him by my sight;] I saw none save him. (Ṣ, L.)

اوحدت She (a ewe) brought forth one only: (Ṣ, Ḳ:) like أَفَذَّتْ. (Ṣ.)

اوحدت بِهِ She (a woman) brought him forth an unequalled one. (L, from a trad.)

توحّد ٱللّٰهُ بِعِصْمَتِهِ, (Ṣ,) or توحّدهُ بعصمته, (L, Ḳ,) God protected him himself, not committing him to the care of another. (Ṣ, L, Ḳ.)

توحّد بَالأَمْرِ He was, or became, alone, without any to share or participate with him, in the affair. (L.)

توحّد بِرَأْيِهِ He was, or became, alone, without any to share, or participate with him, in his opinion. (Ṣ, L.)

See 1.

[اِتَّحَدَ It was, or became, one. And hence, اِتَّحَدَ مَعَهُ He was, or became, one with him in interests, &c.]

اتّحد It (a number of things, or substances, two and more, KT,) became one. (KT, KL.) See 1.

حِدَةٌ: see وَحْدٌ.

فَعَلَهُ مِنْ ذَاتِ حِدَتِهِ, and عَلَى ذات حدته, and من ذِى حدته, and من ذات نَفْسِهِ, and من ذات رَأْيِهِ, He did it of himself; of his own accord; of his own judgment. (AZ, L, Ḳ.)

وَحْدٌ: see 1, and وَحِيدٌ.

رَأَيْتُهُ وَحْدَهُ (Ṣ, L, Ḳ) I saw him alone. (Ṣ, L.) وحد is here an inf. n., having no dual nor pl. (Ḳ.) The Koofees hold it to be in the acc. case as an adv. n. of place: the Basrees, as an inf. n., in every instance; as though thou saidst أَوْحَدْتُهُ بِرُؤْيَتِى إِبحَادًا, meaning “I saw none save him,” and then substituted وحده: or, as Abu-l-ʼAbbás says, it may mean the man's being himself alone; as though thou saidst رَأَيْتُ رَجُلًا مُنْفَرِدًا اِنْفِرَادًا, and then substituted وحده. (Ṣ.) Or it is in the acc. case as a denotative of state accord. to the Basrees [and the grammarians in general]; not as an inf. n., J being in error in what he says on this matter: (IB, Ḳ:) the Basrees hold it to be a noun occupying the place of an inf. n. in the acc. case as a denotative of state; like جَآءَ زَيْدٌ رَكْضًا, meaning رَاكِضًا: (IB:) excepting some of them, as Yoo, who holds it to be in the acc. case as an adv. n. of place, for عَلَى وَحْدِهِ, (IB, Ḳ,) like عِنْدَهُ: (TA:) and there is a third opinion, that of Hishám; that it is in the acc. case as an inf. n. (L.) Or, (accord. to IAạr, L,) it is a noun used as a noun absolutely: (L, Ḳ:) so in the dial. of the Benoo-Temeem: (Mṣb:) you say جَلَسَ وَحْدَهُ, and عَلَى وَحْدِهِ, and جَلَسَا عَلَى وَحْدِ هِمَا, and وَحْدَيْهِمَا, and جَلَسُوا عَلَى وَحْدِهِمْ, [He sat alone, and they two sat alone, and they sat alone]. (L, Ḳ.) When not preceded by a prefixed n. [or a prep.], it is always in the acc. case: (Lth, L:) you say, لَا إِلَاَه إِلَّا ٱللّٰهُ وَحْدَهُ [There is no deity but God alone]: and مَرَرْتُ بِزَيْدٍ وَحْدَهُ [I passed by Zeyd alone]: (L:) [excepting in a few cases, such as the phrases] قُلْنَا هٰذَا الأَمْرَ وَحْدَيْنَا [We two alone said this thing], and قَالَتَاهُ وَحْدَيْهُمَا [They two women alone said it]; mentioned by AZ. (L.) You say also, هٰذَا عَلَى وَحْدِهِ, andعَلَى حِدَتِهِ↓, This is by itself; (L, Ḳ;) and هُمَا عَلَى حِدَتِهِمَا They two are by themselves: and هُمْ عَلَى حِدَتِهِمْ They are by themselves: (L:) and أَعْطِ كُلَّ وَاحِدٍ مَنْهُمْ عَلَى حِدَتِهِ Give thou to every one of them by himself; syn. على حِيَالِهِ. (Ṣ.) The ة in حِدَةٌ is a substitute for the و (Ṣ, L) which is cut off from the beginning. (L.)

وَحْدٌ, (Ḳ,) orوَحَدٌ↓, (L,) A wild animal alone, by itself, or apart from others. (L, Ḳ.)

وَحَدٌ, (Ḳ,) orوَحَدٌ↓, (L,) A man whose lineage and origin are unknown. (Lth, L, Ḳ.)

وَحْد is used as the complement of a prefixed n. only in the following phrases: (AʼObeyd, Ṣ, L:) هُوَ نَسِيجُ وَحْدِهِ, which is an expression of praise; (Ṣ, L, Ḳ;) meaning, ‡ He is one unequalled; one who has no second: (L:) or he is a man of right judgment: you say also هُمَا نَسِيجَا وَحْدِهِمَا, and هُمْ نُسَجَآءُ وَحْدِهِمْ, and هِىَ نَسِيجَةُ وَحْدِهَا, and هُنَّ نَسَائِجُ وَحْدِهِنَّ: (Lth, L:) [see art. نسج:] it is as though you said نَسِيجُ إِفْرَادٍ: you put وحده in the place of an inf. n. in the gen. case: (Ṣ:) and رَجُلُ وَحْدِهِ, (IAạr, L,) and رُجَيْلُ وَحْدِهِ, (Ṣ, L,) [A man unequalled; who has no second, and a little man (probably meaning the contr.), &c.]: and قَرِيعُ وَحْدِهِ A man with whom no one contends in excellence: (Lth, L:) and عُيَيْرُ وَحْدِهِ, and جُحَيْشُ وَحْدِهِ, which are expressions of dispraise; (Ṣ, L, Ḳ;) meaning, ‡ One who does not consult, nor mix with, any one, and who is contemptible and weak: (Sh, L:) وَحْد being used in the manner of an inf. n., not being an epithet nor an enunciative so as to be in concordance with the preceding noun, would be more properly in the acc. case; but the Arabs use it in these instances as the complement of a prefixed n.: (Lth, L:) these expressions are indeterminate: for the Arabs say, رُبَّ نَسِيجِ وَحْدِهِ قَدْ رَأَيْتُ ‡ [Few unequalled men have I seen]. (Hishám, Fr., L.)

وَحْدَةٌ The state of being alone, or apart from others; solitariness; solitude. (Sb, Ṣ.) See 1.

وَحْدَةُ القَبْرِ [The solitude of the grave]. (A.)

[لَيْلَةُ الوَحْدَةِ The night of solitude; the first night after burial: so called because the soul is believed to remain in the grave during this night, and then to depart to the place appointed for the residence of good souls until the last day, or to the appointed prison in which wicked souls await their final doom. See also لَيْلَةُ الوَحْشَةِ.]

وَحْدَانِيَّةٌ The unity of God: (L, Ḳ:*) as also أَحْدِيَّةٌ. (Mṣb.)

وَحْدَانِيٌّ One who is singular in his religious opinions; who separates himself from the general body of believers: a rel. n. from الوَحْدَةُ; the ا and ن being added to give intensiveness to the signification. (L.)

وَحِيدٌ (Ṣ, L, Mṣb, Ḳ) andمُتَوَحِّدٌ↓ (L, Ḳ) andوَحَدٌ↓ andوَحِدٌ↓ (Ṣ, L, Mṣb, Ḳ) andوَحْدٌ↓ (M, L) andوَاحِدٌ↓ (L) A man alone; by himself; apart from others; solitary; lonely: (Ṣ, M, L, Mṣb, Ḳ;) as also أَحَدٌ: (M, L, Ḳ:) or, accord. to Az, one should not say رَجُلٌ أَحَدٌ, nor دِرْهَمٌ أَحَدٌ, nor شَىْءٌ أَحَدٌ, though some of the lexicologists assert that أَحَدٌ is originally وَحَدٌ: for أَحَدٌ is an epithet applied to God alone: (L:) the fem. epithet used in this sense is وَحِدَةٌ: (Ḳ:) andوَاحِدٌ↓ in this sense receives the dual form: and the pl. is وُحْدَانٌ and أَحْدَانٌ and وِحَادٌ. (L.) رَجُلٌ وَحِيدٌ A man who has no one to cheer him by his society, conversation, or company. Andرَجُلٌ مُتَوَحِّدٌ↓ A man who remains alone, by himself, apart from others, or solitary, not mixing with other people, not sitting with them. (L.) See also وَحْدٌ.

وَاحِدٌ One; the first of the numbers: (Ṣ, L, Mṣb, Ḳ:) syn. [in many cases, which will be shown below,] with أَحَدٌ: (Ḳ:) [and one alone: a single person or thing:] fem. وَاحِدَةٌ: (L, Mṣb:) it sometimes receives the dual form; (L, Ḳ;) as in the expression إِلْتَقَيْنَا وَاحِدَيْنِ [We met, we being each of us one alone]; cited from a poet by IAạr: or the dual form pertains to it in another sense, explained below, namely “alone:” (L:) pl. وَاحِدُونَ (Ṣ, L, Ḳ) and وُحْدَانٌ and أُحْدَانٌ; (Ṣ, L;) in the last of which, أ is substituted for و because of the ḍammeh: (L:) one says, أَنْتُمْ حَىٌّ وَاحِدٌ, and حَىٌّ وَاحِدُونَ, (Ye are one tribe, L) like as one says شِرْذِمَةٌ قَلِيلُونَ: (Fr, Ṣ, L:) آحَادٌ may also be a pl. of وَاحِدٌ [and therefore originally أَوْحَادٌ,] like as أَشْهَادٌ is pl. of شَاهِدٌ. (Th, Mṣb.) Its proper signification is A thing having no subdivision: and it is secondarily applied to any existing thing; so that there is no number to which it may not be applied as an epithet; wherefore one says, عَشَرَةٌ وَاحِدَةٌ [One ten], and مِائَةٌ وَاحِدَةٌ [One hundred]. (Er-Rághib.) It is interchangeable for أَحَدٌ when used as an epithet applied to God; and in certain nouns of number. [See art. أحد.] In most cases differing from these two, there is a difference in usage. The latter is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; and is used absolutely in negative phrases: whereas the former is used in affirmative phrases as a prefixed n. and otherwise. (Mṣb.) [See, again, art. أَحد.]

لَسْتُ فِى هٰذَا الأَمْرِ بِأَوْحَدَ↓ I am not alone, without a parallel, or watch, in this affair: (Ṣ,* L, Ḳ:*) or simply, I am not alone in it. (T, L.) The fem. وَحْدَآءُ is not used. (Ṣ, L.)

أُحْدَانٌ, the pl. ofاوحد↓, is applied by a poet to dogs having no equals or matches. (Ṣ, L.)

فُلَانٌ لَا وَاحِدَ لَهُ Such a one has no equal, like, parallel, or match. (Ṣ, M, L.)

Also, One that has no equal; one unequalled. (L.)

فُلَانٌ وَاحِدُ دَهْرِهِ Such a person is the unequalled one of his age. (Ṣ, L.) And in like manner, (TA,)فُلَانٌ أَوْحَدُ↓ أَهْلِ زَمَانِهِ (Ṣ, L) Such a person is the unequalled one of the people of his time. (TA.) The pl. ofاوحد↓ [as well as of واحد in the same sense] is أُحْدَانٌ, (originally وُحْدَانٌ, Ṣ) like as سُودَانٌ is pl. أَسْوَدُ. (Ṣ, L.)

وَاحِدُ أُمِّهِ [An unequalled son of his mother], is an indeterminate expression, like نَسِيجُ وَحْدِهِ, q. v. (Hishám, Fr. L.)

Also, A man pre-eminent in knowledge or science, or in valour in war, (L, Ḳ [in the CK, for بَأْس is put ناس]) or in other qualities; as though having no equal, and thus being alone: (L:) pl. وُحْدَانٌ and أُحْدانٌ. (L, Ḳ.)

الوَاحِدُ and الأَحَدُ (T, L) andالأَوْحَدُ↓ andالمُتَوَحِّدُ↓, (M, L, Ḳ,) epithets applied to God, The One, the Sole; He whose attribute is unity: (M, L, Ḳ:) or the first signifies the One in essence, who has no like nor equal; and the second, the One in attributes, beside whom there is no other: or the first, the One who is not susceptible of division into parts or portions, nor of duplication, and who has no equal nor like: (TL:) or the One who has ever been alone, without companion: (IAth, L:) and there is no being but God to whom the first and second of these epithets are applicable together, or to whom the second is applicable alone. (T, L.) See also أَحَدٌ, in art. أحد.

الإِنْسَانُ وَالفَرَسُ وَاحِدٌ فِى الجِنْسِ The human being and the horse are one in genus. And زَيْد وَعَمرْوٌ وَاحِدٌ فِى النَّوْعِ Zeyd and ʼAmr are one in species. (Er-Rághib.)

وَاحِدٌ Singular, as opposed to plural: pl. وُحْدَانٌ. (The lexicons, passim.)

أَصْحَابِى وَأَصْحَابُكَ وَاحِدٌ [Thy companions and my companions are one and the same]. And الجُلُوسُ وَالقُعُود وَاحِدٌ [الجلوس and القعود are one and the same]. (L.)

See وَحِيدٌ.

حَادِىَ عَشَرَ, masc., and حَادِيَةَ عَشْرَةَ, fem., Eleventh. In this case, [and in similar instances, as حَادِى وَعِشْرُونَ Twentyfirst,, &c.,] حادى and حادية are formed by transposition from وَاحِدٌ and وَاحِدَةٌ, by putting the first radical letter after the second. [When without the article, it is indecl.: but when rendered determinate by the article, the first word is decl.] You say, هُوَ حَادِىَ عَشَرَهُمْ [He is the eleventh of them]: and اليَوْمُ الحَادِى عَشَرَ [The eleventh day]: and اللَّيْلَةُ الحَادِيَةُ عَشْرَةَ [The eleventh night]. (ISd, L.) [The rules respecting حَادِىَ عَشَرَ and its fem. are the same as those respecting ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.]

بِوَاحِدَةٍ signifies i. q. فَقَطْ: and is often used in the sense of البَتَّةَ. (MF, voce ذُرُّوحٌ.)

مُوحِدٌ A ewe bringing forth, or that brings forth, one ewe only. (Ṣ, Ḳ.) [See مُغْرِدٌ.]

مَوْحَدَ andوُحَادَ↓ and أُحَادَ [used adverbially] are imperfectly decl. because of their having the quality of an epithet and deviating from their original form, (Ṣ, L,) which is وَاحِدًا: (L, Ḳ:) or because they differ from their original both as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to وَاحِدًا وَاحِدًا: (Ṣ, L:) you say دَخَلُوا مَوْحَدَ مَوْحَدَ, (Ṣ, L, Ḳ,) [and وُحَادَ وُحَادَ,] and أُحَادَ أُحَادَ, (L, Ḳ,) They entered one [and] one, [one and one]; or one [by] one, [one by one]; (Ḳ;) or one at a time; one after another. (Ṣ, L.)

[مُوَحَّدَةٌ, (not مُوحَدَةٌ,) conv. term in lexicology, Having one diacritical point; one-pointed: an epithet added to باء to prevent its being mistaken for تاء, ثاء, or ياء. (The lexicons, passim.)]

مِيحَادٌ One of several hills, such as are called أَكَمَات, separate or remote, one from another: pl. مَوَاحِيدُ. (L, Ḳ.) F remarks, that J is in error in saying, المِيحَادُ مِنَ الوَاحِدِ كَالمِعْشَارِ مِنَ العَشَرَةِ: (TA:) but the meaning of this is, that it denotes one part or portion; like as مِعْشَارٌ signifies one of ten: (L:) [i. e., the former signifies one of several things whereof each is alone, or by itself:] and the same explanation is given by [several] old authors. (TA.) [In one copy of the Ṣ, instead of العَشَرَة, I find العُشْر; which affords a good sense, i. e., that ميحاد, is syn. with وَاحِدٌ; and may be the true reading.]