عودtwo distinct senses per Ibn Fāris: repetition/return of a matter after its beginning; a … (root wd)

Al-ʿawd (العود): the repetition of a matter, ʿawdan (عودا) after bad' (بدء): 'he began then he returned.' Al-ʿawdah (العودة) is [doing it] once, as one says: the Angel of Death says to the family of the deceased: 'Indeed I have a return (عودة) to you, then another return, until none of you remains.' You say: 'So-and-so returned (عاد) his kindness (معروفه) upon us,' when he did good then increased [it]. It was said: "Saʿd did well in what was between us — but if he repeats (عاد) with kindness, then the repetition (العود) is more praiseworthy." And the saying of Muʿāwiyah: 'I have died through an old (عودة) kinship,' meaning ancient — qad ʿawwadat (قد عودت), i.e. it became old, like an old worn-out camel (العود القديم). So-and-so is in a maʿādah (معادة), meaning a calamity which people come to visit him in [times of] mourning gatherings (مناوح), and similarly al-muʿāwad (المعاود); and al-muʿāwad [also means] the funeral gatherings (المآتم). Al-ḥajj is maʿād al-ḥājj (معاد الحاج) when they return [repeatedly]; they say in supplication: 'O God, grant us a return (معادا) or ʿawd (عودا) to the House.' And His saying 'la-rāddu-ka ilā maʿād' [Quran 28:85] means Mecca, a promise to the Prophet, peace be upon him and his family, that he would conquer it and return to it. 'I saw so-and-so, he neither begins nor repeats (ما يبديء وما يعيد)', meaning he speaks no first word nor a returning one. ʿUbayd ibn al-Abraṣ said: "Emptied of its people is ʿUbayd... Today he neither begins nor repeats." Al-ʿādah (العادة) is habituation (الدربة) in a thing, namely persisting in a matter until it becomes an ingrained trait for him. A man who persists steadily in a matter is called al-muʿāwid (معاود). In the speech of some: 'Hold fast to fear of God and istaʿīdūhā (استعيدوها)', meaning accustom yourselves to it (تعودوها); and it is said the meaning of taʿawwada (تعود) is aʿāda (أعاد). The versifier said: "...The stubborn ones cannot pull it except the muʿīdāt (المعيدات) that rise with it."

ʿĀda ilayhi (عاد إليه) — yaʿūdu (يعود) — ʿawdatan wa-ʿawdan (عودة وعودا): he returned. In the proverb: 'al-ʿawād aḥmad' (العواد أحمد) [the repetition is more praiseworthy]. And he said: "We repaid Banū Shaybān yesterday for their loan, and we came with the like of the beginning — and the repetition (العود) is more praiseworthy." And he 'ʿāda lahu' (عاد له) after having turned away from him. Al-maʿād (المعاد): the destination and place of return; the Hereafter is the maʿād of creation. ʿUdtu al-marīḍ (عدت المريض) — aʿūduhu (أعوده) — ʿiyādatan (عيادة) [I visited the sick person]. Al-ʿādah (العادة) is well known, plural ʿād and ʿādāt. You say of it: ʿādahu (عاده) and iʿtādahu (اعتاده), and taʿawwadahu (تعوده), meaning it became a habit for him. ʿAwwada kalbahu al-ṣayd (عود كلبه الصيد) [he trained his dog to hunting] fa-taʿawwadahu (فتعوده) [and it became habituated to it]. Istaʿadtuhu al-shayʾ (استعدته الشيء) fa-aʿādahu (فأعاده): you asked him to do it a second time. So-and-so is muʿīd (معيد) for this matter, i.e. capable of it. Al-muʿīd (المعيد): the stallion [camel] that has mated among the camels several times. Al-muʿāwadah (المعاودة): returning to the first matter. It is said: the brave man is muʿāwid (معاود), because he does not tire of combat. ʿĀwadathu al-ḥummā (عاودته الحمى): the fever recurred upon him. ʿĀwadahu bi-l-masʾalah (عاوده بالمسألة): he asked him time after time. Taʿāwada al-qawm fī al-ḥarb wa-ghayrihā (تعاود القوم في الحرب وغيرها): when each faction returns to [face] its counterpart. Al-ʿawādah (العوادة), with ḍammah: what is returned of food after some has been eaten once. ʿAwwād (عواد) in the sense of 'ʿud' [return!], like nazāli and tarāki. It is also said: 'ʿud, for you have with us a good ʿawād (عواد)', with fatḥah, meaning what you like. Al-ʿāʾidah (العائدة): kindness and benefit. One says: 'this thing is more aʿwad (أعود) for you than that,' i.e. more beneficial. So-and-so is a man of forbearance and ʿāʾidah (عائدة), i.e. of pardon and compassion. Al-ʿawd (العود): the aged camel, past the bāzil and mukhlif [older age-stages], plural ʿawadah (عودة); one says 'ʿawwada al-baʿīr taʿwīdan' (عود البعير تعويدا) [the camel aged]. And in the proverb: 'in jarjara al-ʿawd fa-zidhu waqran' ('if the old camel grumbles, add to his load'). The she-camel [in this state] is ʿawdah (عودة). And in the proverb: 'zāḥim bi-ʿawdin aw daʿ' ('contend with an experienced/old one, or desist'), i.e. seek help in your war from people of age and experience, for the old man's judgment is better than the young man's presence. Al-ʿawd (العود): the ancient road, and he said: "An old one upon an old one, belonging to peoples of old..." i.e. an aged camel upon an ancient road. Sometimes they say 'sawdad ʿawd' (سودد عود), meaning ancient. Al-Ṭirimmāḥ said: "Is glory anything but old sovereignty (السودد العود) and generosity, and mending what is broken, and patience at the [critical] occasions?" Al-ʿūd (العود), with ḍammah, of wood: one of al-ʿīdān (العيدان) and al-aʿwād (الأعواد). Al-ʿūd (العود): that which is played [the lute]. Al-ʿūd (العود): that which is used as incense. ʿĀd (عاد): a tribe, the people of Hūd, peace be upon him. A thing described as ʿādī (عادي), i.e. ancient, as if attributed to ʿĀd. It is said 'mā adrī ayyu ʿādin huwa' (ما أدري أي عاد هو), indeclinable, meaning 'I don't know which of the people he is.' Al-ʿīd (العيد): that which is habitually... [entry continues]

ʿAyn, wāw, and dāl form two sound roots: one indicates the repetition of a matter, and the other a type of wood. The first is ʿawd (العود). Al-Khalīl said it is the repetition of a matter — ʿawdan (عودا) after bad' (بدء): you say 'he began (بدأ) then he returned/repeated (عاد).' Al-ʿawdah (العودة) is doing it once. They say 'so-and-so returned (عاد) with his kindness (بمعروفه)', meaning he did good then increased [it]. From this chapter is al-ʿiyādah (العيادة), visiting a sick person. For the family of so-and-so there is a maʿādah (معادة), i.e. an occasion which people come to visit them for. Al-maʿād (المعاد) is anything to which there is a return/destination; the Hereafter is the maʿād of people. God Almighty is al-mubdiʾ al-muʿīd (المبدئ المعيد) [the Originator, the Restorer], for He originated creation, then restores them. You say: 'I saw so-and-so, he neither begins nor repeats (ما يبدئ وما يعيد)', meaning he speaks no first word nor a returning one. ʿUbayd said: "Emptied of its people is ʿUbayd... Today he neither begins nor repeats." Al-ʿīd (العيد) is what habitually recurs, of an apparition or a care. From this is al-muʿāwadah (المعاودة), a man's iʿtiyād (اعتياد), and al-taʿawwud (التعود). ʿAntarah said, describing a male ostrich habitually returning to his eggs: "Small-headed one, he returns (يعود) with Dhī al-ʿAshīrah to his eggs... like the slave with the long tattered fur." They say aʿāda (أعاد) the prayer and the speech [i.e. repeated it]. Al-ʿādah (العادة) is habituation (الدربة) and persisting in a thing until it becomes an ingrained trait. One who persists in a thing is called al-muʿāwid (المعاود). In some sayings: 'Hold fast to fear of God and istaʿīdūhā (استعيدوها)', meaning accustom yourselves to it (تعودوها). It is said, in the sense of taʿawwada (تعود): aʿāda (أعاد). It was said [in verse]: "The bucket is an old worn-out bucket of Bāriq... The stubborn ones cannot pull it except the muʿīdāt (المعيدات) that rise with it" meaning the she-camels accustomed to raising [water] with the bucket. Of a brave man one says baṭal muʿāwid (بطل معاود), meaning what he has seen of the intensity of war does not stop him returning to it. The analogy holds throughout. The aged camel is called ʿawd (عود), possibly from this same meaning, as if it had repeated its journeys time after time. Al-Khalīl alluded to another meaning, saying it is [a camel] with some remaining [strength] in it; if so, its owners have a further 'turn' (عودة) of use from it — both meanings are sound. The plural of jamal al-ʿawd (الجمل العود) is ʿūdah (عوده). From it one says ʿawwada — yaʿūdu — taʿwīdan (عود يعود تعويدا) when it reaches that age. It was said: "Is glory anything but old sovereignty (السودد العود) and generosity, and mending what is broken, and patience at the [critical] occasions?" This is metaphorical, as though meaning ancient sovereignty. They also call the ancient road ʿawd (عود). It was said: "An old one upon an old one, belonging to peoples of old — it dies through abandonment and lives through being trodden" meaning by al-ʿawd the camel, upon ʿawd, an ancient road; likewise a road 'dies' when abandoned and 'lives' when traveled. From this chapter is al-ʿāʾidah (العائدة), kindness and a bond (الصلة); you say 'how great is so-and-so's ʿāʾidah upon us.' 'This matter is more aʿwad (أعود) than that,' i.e. more beneficial. From this chapter also is al-ʿīd (العيد), every day of gathering; its derivation, as al-Khalīl mentioned, is from ʿāda yaʿūdu, as if they returned to it. It is also possible it is because it recurs every year — this, in our view, is more correct. Another said, close to both meanings, that it is named ʿīd because they have grown accustomed to it (اعتادوه). The yāʾ in al-ʿīd is originally wāw, changed to yāʾ due to the kasrah on the ʿayn. Al-ʿAjjāj said: "He habitually visits (يعتاد) enclosures which have shelter, just as the Christian returns habitually (يعود) to the ʿīd" They pluralize al-ʿīd as aʿyād (أعياد), and its irregular diminutive is ʿuyayd (عييد). They say fahl muʿīd (فحل معيد), a stallion accustomed to mating. Al-ʿīdiyyah (العيدية) are noble camels attributed [by lineage]; they say attributed to ʿĀd (عاد), and God knows best. As for the other root, it is al-ʿaw[d — entry continues]

Al-ʿawd (العود): returning to a thing after turning away from it — whether an actual/physical turning away, or one of statement and intention. God Almighty said: 'Our Lord, bring us out of it; then if we return (ʿudnā), indeed we are wrongdoers' (23:107); 'And if they had been returned, they would have gone back to what they were forbidden' (6:28); 'And whoever returns — Allah will take retribution from him' (5:95); 'And it is He who begins creation and then repeats it' (30:27); 'And whoever returns [to it] — those are the companions of the Fire, abiding therein eternally' (2:275); 'And if you return, We will return' (17:8); 'And if you return [to sin], We will return [to punishment]' (8:19); 'Or you must return to our religion' (7:88); 'If we returned, indeed we would be wrongdoers' (23:107); 'If we returned to your religion... and it is not for us to return to it' (7:89). And His saying: 'And those who pronounce ẓihār from their wives, then return to what they said' (58:3) — according to the literalists (ahl al-ẓāhir), this is saying that to the wife a second time, whereupon expiation becomes obligatory upon him. His saying 'thumma yaʿūdūna' (ثم يعودون) is like His saying 'fa-in fāʾū' [if they retract] (2:226). According to Abū Ḥanīfah, al-ʿawd in ẓihār is having intercourse with her after having pronounced ẓihār against her. According to al-Shāfiʿī, it is retaining her after the ẓihār has taken effect, for a period in which he could have divorced her but did not. Some later scholars said: ẓihār is an oath, e.g. saying 'My wife is to me as my mother's back if I do such-and-such'; whenever he does that and breaks it, the expiation which God Almighty explained here becomes obligatory upon him. His saying 'thumma yaʿūdūna li-mā qālū' (58:3) is interpreted as doing what he swore not to do, like your saying 'so-and-so swore, then he returned (ʿāda)', meaning he did what he had sworn [not to do]. Al-Akhfash said: His saying 'li-mā qālū' is connected to His saying 'fa-taḥrīru raqabah' [then the freeing of a slave] (58:3), which strengthens this latter view. He said: the obligation of this expiation upon breaking [the oath] is like the obligation of the expiation stipulated for swearing by God, and the breaking, in His saying 'then its expiation is feeding ten poor persons' (5:89). And iʿādat al-shayʾ (إعادة الشيء), such as of speech and the like, is its reiteration. God Almighty said: 'We will return it to its former state' (20:21); 'Or return you to their religion' (18:20). Al-ʿādah (العادة) is a name for the repetition of an act and its effect until it becomes easy to perform, like an inborn nature — hence it is said 'habit is a second nature.' Al-ʿīd (العيد): that which recurs time after time, specified in [religious] Law for the day of Fiṭr and the day of Naḥr. Since that day was made [an occasion] for joy in the Law, as the Prophet, peace and blessings be upon him, indicated by saying 'days of eating, drinking, and conjugal relations', the term ʿīd came to be used for any day of joy, and in line with this is His saying... [entry continues]

This is a rendering transmitted by Ibn Sīdah alone; he said: al-ʿaydānah (العيدانة) is the tallest form a palm tree can take, and it is not called ʿaydānah until all its leaf-base sheaths (karab) have fallen off and its trunk has become bare/smooth from top to bottom — according to Abū Ḥanīfah. And Abū ʿUbayd said: it is like al-raqlah (الرقلة) [a tall variety of palm].