أ ح د

اِتَّحَدَ أتحد اتحد تحدى ٱتحد : see art. وحد : and see what here next follows.

استأحد He (a man, S) was, or became, alone, by himself, apart from others, or solitary; syn. اِنْفَرَدَ ; (S, K;) as also ↓ ا@تَّحَدَ [written with the disjunctive alif اِتَّحَدَ , originally اِيءْتَحَدَ or اِوتَحَدَ ], (K, TA,) or تَوَحَّدَ . (CK.) -A2- مَا ا@سْتَأْحَدَ بِهِ He did not know it; did not know, or had not knowledge, of it; did not understand it; did not know the minute circumstances of it; or did not perceive it by any of the senses; syn. لَمْ يَشْعُرْ بِهِ ; (L, K;) i. e., a thing, or an affair: of the dial. of El-Yemen. (L.)

أَحَدٌ , originally وَحَدٌ , the و being changed into أ , (Msb,) One; the first of the numbers; (S;) syn. [in many cases] with وَاحِدٌ ; (S, Msb, K;) with which it is interchangeable in two cases, to be explained below: (Msb:) pl. ا=حَادٌ and أٌحْدَانٌ (K) and أَحَدُونَ , which last occurs in a phrase hereafter to be mentioned; (TA;) or it has no pl. in this sense; (Msb, K, * TA;) and as to ا=حَادٌ , it may be pl. of وَاحِدٌ , [and originally أَوْحَادٌ ,] like أَشْهَادٌ as pl. of شَاهِدٌ , (Th, Msb,) a pl. of pauc. (Msb.) The fem. is ↓ اـِحْدَى only; and this is only used in particular cases, to be shown below: (Msb:) most agree that the ى in this word is the characteristic of the fem. gender: but some say that it is to render it quasi-coordinate to the quadriliteral-radical class: [this, however, is inconsistent with its pronunciation, which is invariably اـِحْدَى , not اـِحْدَّى :] (TA:) its pl. is اـِحَدٌ , as though the sing. were اـِحْدَةٌ , like as is said of ذِكَرٌ as pl. of ذِكْرَى : one of the expositors of the Tes-heel writes it أُحَدٌ , with damm and then fet-h; but a pl. of this measure is not applicable to a sing. of the measure فِعْلَى , with kesr. (MF.) The dim. of أَحَدٌ is ↓ أُحَيْدٌ ; and that of اـِحْدَى is ↓ أُحَيْدَى . (L in art. وحد .) ― -b2- It is interchangeable with وَاحِدٌ in two cases: first, when it is used as an epithet applied to God: (Msb:) for الأَحَدُ , as an epithet, is applied to God alone, (Msb, K,) and signifies The One; the Sole; He who has ever been one and alone: or the Indivisible: or He who has no second [to share] in his lordship, nor in his essence, nor in his attributes: (TA:) you say, هُوَ الوَاحِدُ and هُوَ الأَحَدُ : and in like manner, أَحَدٌ , without the article, is used as an epithet specially in relation to God, and is interchangeable in this case [but not in other cases] with وَاحِدٌ : therefore you do not say رَجُلٌ أَحَدٌ nor دِرْهَمٌ أَحَدٌ and the like [but رَجُلٌ وَاحدٌ and دِرهَمٌ وَاحِدٌ &c.] (Msb.) [See also وَاحِدٌ , in art. وحد .] In the phrase in the Kur [cxii. 1], قُلْ هُوَ اللّٰهُ أَحَدٌ [Say, He is God, One God], أَحَدٌ is a substitute for اللّٰهُ ; for an indeterminate noun is sometimes a substitute for a determinate noun, as in another passage in the Kur, xcvi. 15 and 16. (S.) Secondly, it is interchangeable with وَاحِدٌ in certain nouns of number: (Msb:) you say أَحَدَ عَشَرَ [masc.] and اـِحْدَى عَشْرَةَ [fem.] (S) [meaning Eleven: and in these two cases you may not substitute وَاحِدٌ and وَاحِدَةٌ for أَحَدٌ and اـِحْدَى : but] in أَحَدٌوعَشْرُونَ [One and twenty, and the like,] أَحَدٌ is interchangeable with وَاحِدٌ . (Msb.) Ks says, When you prefix the article ال to a number, prefix it to every number; therefore you should say, مَا فَعَلَتِ الأَحَدَ العَشَرَ الأَلْفَ الدِّرْهَمَ [What did the eleven thousand dirhems?]: but the Basrees prefix it to the first only, and say, ما فعلت الأَحَدَ عَشَرَ أَلْفَ دِرْهَمٍ . (S.) ― -b3- In [most] cases differing from these two, there is a difference in usage between أَحَدٌ and وَاحِدٌ : the former is used in affirmative phrases as a prefixed noun only, governing the noun which follows it in the gen. case; [as in exs. which will be found below;] and is used absolutely in negative phrases; [as will also be seen in exs. below;] whereas وَاحِدٌ is used in affirmative phrases as a prefixed noun and otherwise: the fem. اـِحْدَى , also, is only used as a prefixed noun, except in numbers (Msb) [and in one other instance, which see below]. Using أَحَدٌ and its fem. in affirmative phrases as prefixed nouns, you say, قَامَ أَحَدُ الثَّلَاثَةِ [One of the three stood]; and قَالَتْ اـِحْدَا هُمَا [One of them two (females) said]; and خُذْ اـِحْدَى الثَّلَاثَةِ [Take thou one of the three]. (TA.) The phrase اـِحْدَى بَنَاتِ طَبَقٍ means A calamity: (K:) or, as some say, (TA, but in the K “ and, ”) a serpent; (K, TA;) so called because it twists itself round so as to become like a طَبَق . (TA.) And the phrase اـِحْدَى الاـِحَدِ , (L, K, TA,) in which the latter word has kesr to the اـ and fet-h to the ح , and is pl. of the former, also written الأُحَدِ , but this form is disapproved by MF, as has been shown above, (TA, [in several copies of the K incorrectly written الأَحَدِ ,]) [lit. means One of the ones; and] is applied to a great, or mighty, event; (L, K, TA;) one that is difficult, distressing, grievous, or terrible. (L, TA.) You say, أَتَى بِاـِحْدَى الاـِحَدِ [the last of which words is here again written in several copies of the K الأَحَدِ ] He brought to pass a grievous, and great, or mighty, event, (K, TA,) when you desire to express the greatness and terribleness of an event. (TA.) You also say, فُلَانُ أَحَدُ الأَحَدِينَ , and وَاحِدُ الأَحَدِينَ , (K, TA,) the latter in one copy of the K written وَاحِدُ الوَاحِدِينَ , in which the latter word is pl. of the former, (TA,) and وَاحِدُ الا=حَادِ , and اـِحْدَى الاـِحَدِ , (K, TA,) like a phrase before mentioned, only the former is applied to a calamity, and this to an intelligent being, and written in the two manners before mentioned, the difference being only in application, (TA, [in several copies of the K here again written اـِحْدَى الأَحَدِ , and in the CK اَحَدِىُّ الاَحَدِ ,]) and اـِحْدَى الأَحَدِينَ , (Et-Tes-heel,) and اـِحْدَى الا=حَادِ , (TA,) which are expressions of the utmost praise, (IAar, A Heyth, K,) [lit. Such a man is one of the ones; meaning] such a one is unique among the uniques; (TA;) one who has no equal; unequalled; incomparable. (IAar, Tes-heel.) It seems that the form of pl. used in the phrase أَحَدُ الأَحَدِينَ is used only as applied to rational beings; but it is said in the Expositions of the Tes-heel that this phrase signifies One of the calamities; the form of the rational pl. being given to nouns significant of things deemed great, mighty, or grievous. (AHeyth.) In the phrase اـِحْدَى الاـِحَدِ , the fem. forms are said to be used for the purpose of giving intensiveness to the signification, as though the meaning were دَاهِيَةُ الدَّوَاهِى , the word داهية being [an intensive epithet] from دَهَا=ءٌ as signifying intelligence, or intelligence mixed with craft or cunning and forecast; or by داهية being meant a calamity. (Expositions of the Fs, TA.) AHei thought أَحَدُ الأَحَدِينَ to be an epithet applied to a male, and اـِحْدَى الاـِحَدِ to be applied to a female: but his opinion has been refuted by EdDemámeenee in the Expos. of the Tes-heel: and this latter author there remarks, that in expressions meant to denote praise [of a man], أَحَدٌ and اـِحْدَى are prefixed to their own proper pls., as أَحَدُونَ and اـِحَدٌ ; or to an epithet, as in the case of أَحَدُ العُلَمَا=ءِ [One of the learned]; but that they have not been heard prefixed to generic nouns. (TA.) You say likewise, هُوَ ا@بْنُ اـِحْدَاهَا He is born of noble, or generous, ancestors, both on the father's and the mother's side; speaking of a man and of a camel. (L and K in art. وحد .) And لَا يَقُومُ بِهٰذَا الأَمْرِ اـِلَّا ا@بْنُ اـِحْدَاهَا None will manage this thing, or affair, but a noble, or generous, man. (AZ, L in art. وحد .) And ↓ لَا يَسْتَطِيعُهَا ا@بْنُ اـِحْداتِهَا [None will be able to perform it but a noble, or generous, man]. (L in art. وحد .) ― -b4- One instance is mentioned, of the occurrence, in a trad., of اـِحْدَى not used as a part of a number [i. e. not as a part of the compound اـِحْدَى عَشْرَةَ ] nor as a prefixed noun; viz., اـِحْدَى مِنْ سَبْعٍ [One of seven]; in which سبع is said to mean the nights of 'Ád [during which that tribe was destroyed], or the years of Joseph [during which Egypt was afflicted with dearth]. (MF, from the Fáïk &c.) ― -b5- Used in a negative phrase, أَحَدٌ signifies Any one with whom one may talk or speak: and in this manner it is used without variation as sing. and pl. and fem. (S) as well as masc. (Msb.) You say, لَا أَحَدَ فِي الدَّارِ [There is not any one in the house]: but you do not say, فِيهَا أَحَدٌ [as meaning the contrary]. (S.) We read in the Kur [lxix. 47, this ex. of its use as a masc. pl.], فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ [And not any persons of you should have withheld me from punishing him]. (S.) And in the same [xxxiii. 32, we find this ex. of its use as a fem. pl.], لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَا=ءِ [Ye are not like any others of women]. (S.) ― -b6- It is also used in interrogative phrases; as in the saying, هَلْ أَحَدٌ رَأَي مِثْلَ هٰذَا [Has any one seen the like of this?]; (A'Obeyd, L;) and in the saying, يَا حَدْ رَا=هَا [for يَا أَحَدٌ , O, has any one seen her, or it?]. (L, from a trad.) ― -b7- It is [said to be] also used in the sense of شَىءٌ [meaning Anything], applied to an irrational being; as in the saying, مَا بِا لدَّارِ مِنْ أَحَدٍ اـِلَّا حِمَارًا There is not in the house anything, rational or irrational, except an ass: so that the thing excepted is united in kind to that from which the exception is made [accord. to this rendering; but this instance is generally regarded as one in which the thing excepted is disunited in kind from that from which the exception is made]. (Msb.) So too in the Kur lx. 11, accord. to the reading of Ibn-Mes'ood: (Msb:) but others there read شَىْءٌ , which may mean any one or any thing. (Bd, Jel.) ― -b8- الأَحَدٌ , (K,) as also يَوْمَ الأَحَدِ , (S, Msb,) as a proper name, (Msb,) is applied to A certain day; (K;) [Sunday;] the first day of the week; or, as some say, [i. e. as some term it,] the second of the week; (TA;) for the Arabs are said, by IAar, to have reckoned the Sabbath, or Saturday, as the first, though they called Sunday the first of the days: (Msb in art. جمع :) it is sing., and masc.: (Lh:) pl. [as above, i. e.] ا=حَادٌ (S, Msb, K) and أُحْدَانٌ : (K:) or it has no pl. (K: [but in the TA this last observation is very properly restricted, as relating only to أَحَدٌ as syn. with وَاحِدٌ , and as applied to any unknown person.]) In this sense, it has no dim. (Sb, in S, art. امس .) ― -b9- الا=حَادُ in lexicology signifies What have been transmitted by some of the lexicologists, but not by such a number of them as cannot be supposed to have agreed to a falsehood: what has been transmitted by this larger number is termed مُتَوَاتِرُ . (Mz 3rd نوع .)

اـِحْدَي احدى احدي أحد أحدى أحدي أحديي اـحدى حدا حدي : fems. of أَحَدٌ , q. v.

اـِحْدَاةٌ احداه احداة أحد أحداه اـحداه : fems. of أَحَدٌ , q. v.

أَحَدِيَّةٌ The unity of God; (Msb;) as also وَحْدَانِيَّةٌ . (L and K in art. وحد .)

أُحَادَ [accus. of أُحَادُ ] is imperfectly decl., because of its deviation from its original, (S, K,) both in form and in meaning; (S;) [being changed in form from وَاحِدًا , and in meaning from ا@وَاحِدًا : (see ثُلَاثَ :)] you say, جَاوءُوا أُحَادَ أُحَادَ , [ احاد being repeated for the purpose of corroboration,] meaning, They came one [and] one, one [and] one; or one [by] one, one [by] one. (S, K.) The dim. of أُحَادُ is ↓ أُحَيِّدٌ , perfectly decl., like ثُلَيِّثٌ [q. v.] &c. (S, in art. ثلث .)

أُحَيْدٌ dim. of أَحَدٌ , q. v.

أُحَيِّدٌ : see أَحَادَ .

أُحَيْدَى dim. of اـِحْدَى fem. of أَحَدٌ , q. v.