عم

ى1 عَمِىَ, [aor. ـْ inf. n. عَمًى, He was, or became, blind, (S, Msb, K,) of both eyes; (Msb, K, * TA;) as also ↓ اِعْمَاىَ, aor. ـْ inf. n. اِعْمِيَآءٌ; (K;) [said by SM to be like اِرْعَوَى, aor. ـْ inf. n. اِرْعِوَآءٌ; as though اِعْمَاىَ were originally اِعْمَىَّ, like as اِرْعَوَى is originally اِرْعَوَّ, both being of the measure اِفْعلَّ; but he adds, correctly, that,] accord. to Sgh, اِعْمَاىَ is originally like اِدْهَامَمَ, which becomes اِدْهَامَّ, [i. e. it is originally اِعْمَايَىَ,] but the latter ى is changed into ا because of the fet-hah of the former, so that it becomes اِعْمَايَا, and the two, thus differing, do not easily admit of idghám (TA;) and sometimes the ى of اِعْمَاىَ is musheddedeh, (Sgh, K, TA,) so that it becomes [↓ اِعْمَاىَّ, aor. ـْ inf. n. اِعمِيَّآءٌ,] like اِدْهَامَّ, aor. ـْ inf. n. اِدْهِيمَامٌ; but this is by a straining of a point, and not in use: (Sgh, TA:) and ↓ تعمّى, likewise, signifies the same, (K, TA,) i. e., the same as عَمِىَ. (TA.) And you say also, عَمِيَتْ عَيْنَاهُ His two eyes were, or became, blind. (TA.) b2: Hence عَمًى is metaphorically used in relation to the mind, as meaning (tropical:) An erring; the connection between the two meanings being the not finding, or not taking, the right way: (Msb:) or the being blind in respect of the mind: and in this sense, the verb is as above, with the exception of the measure اِفعَالَّ [and the abbreviated form of this]. (K, * TA. [اَفْعَالٍ in the CK in this passage is a mistranscription, for افْعَالَّ.]) You say, عَمِىَ عَنْ رُشْدِهِ, and حُجَّتِهِ, meaning لَمْ يَهْتَدِ (assumed tropical:) [He did not, or could not, become guided to his right course, and his plea or the like; i. e. he was, or became, blind thereto]. (TA.) And عَمِىَ عَنْ حَقِّهِ (assumed tropical:) [He was, or became, blind to his right, or due], like عَشِىَ عَنْهُ. (TA in art. عشو.) b3: One says also عَمِىَ عَلَيْهِ الخَبَرُ (tropical:) The information was, or became, unapparent, obscure, or covert, to him. (Mgh, Msb. *) And عَمِىَ عَلَيْهِ طَرِيقُهُ, (TA,) and الأَمْرُ, (S, TA,) and الشِّعْرُ, and الكَلَامُ, (Har p. 190,) i. e. (assumed tropical:) [His way, or road, and the affair, and the poetry, or verse, and the speech, or saying,] was, or became, obscure, or dubious, to him; (S, TA, and Har ubi suprá) and so ↓ عُمِّىَ; (TA;) and ↓ تعمّى. (Har ubi suprá.) Hence, accord. to different readings, in the Kur [xxviii. 66], فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَآءُ and ↓ فَعُمِّيَتْ (assumed tropical:) [And the pleas shall be obscure, or dubious, to them]. (S, TA.) b4: and عَمِيتُ إِلَى كَذَا (assumed tropical:) I betook myself to such a thing, not desiring any other; as also عَطِشْتُ. (TA. [Accord. to the TA, the inf. ns. of these two verbs, thus used, are عميان and عطشان: but they are correctly عَمًى and عَطَشٌ.]) A2: عَمَى

المَوْجُ, aor. ـْ (S, K,) inf. n. عَمْىٌ, (S,) The waves cast the particles of rubbish, or the like, (S, K, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (S, TA.) b2: And عَمَى بِلُغَامِهِ, (K, TA,) aor. ـْ (TA,) He (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere: (K, TA:) mentioned by ISd. (TA.) b3: And [hence] عَمَانِى بِكَذَا (assumed tropical:) He cast upon me a suspicion of such a thing. (TA.) b4: عَمَى, aor. ـْ said of water, (K, TA,) and of other things, (TA,) also signifies It flowed; (K, TA;) and so هَمَى. (TA.) b5: And عمى النَّبْتُ [app. عَمَى] and ↓ اعتمى and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning (assumed tropical:) The plant, or herbage, became of its full height, and blossomed; (S, K, TA, in explanation of the last, in art. عم;) and became luxuriant, or abundant and dense. (TA in that art.) 2 عمّاهُ, inf. n. تَعْمِيَةٌ, He rendered him blind, of both eyes: (K, TA:) and (TA) so ↓ اعماهُ, (S, Msb, TA,) said of God, (S, TA,) or of a man. (Msb.) Hence the saying of Sá'ideh Ibn-Jueiyeh, وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ [And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.) b2: And [hence] عَمَّيْتُ الخَبَرَ (assumed tropical:) I made the information unapparent, obscure, or covert. (Msb.) And عمّى مَعْنَى البَيْتِ, inf. n. as above, (S, K,) (assumed tropical:) He made the meaning of the verse unapparent, obscure, or covert. (K.) And عمّى مُرَادَهُ (assumed tropical:) He made his meaning enigmatical, or obscure, in his speech, or language. (S, A, K, in art. لغز.) and عمّى عَلَى إِنْسَانٍ شَيْئًا (assumed tropical:) He made a thing obscure, or dubious, to a man. (TA.) See also 1, latter half, in two places. [And see مُعَمَّى.]4 اعماهُ: see 2, first sentence. b2: Also He found him to be blind [app. meaning properly, and also (assumed tropical:) in mind]. (K, TA.) b3: مَا أَعْمَاهُ meansonly مَا أَعْمَى قَلْبَهُ (assumed tropical:) [How blind is his mind!]: (S, K:) for the verb of wonder is not formed from that which is not significant of increase. (S.) 5 تعمّى [in its proper sense, and also in a tropical sense]: see 1, in two places.6 تعامى He feigned himself أَعْمَى (S, K, TA) [i. e. blind], in respect of the eyes [as is implied in the S], b2: and also (assumed tropical:) in respect of the mind [as is implied in the K]. (TA.) You say, تعامى عَنْ كَذَا (assumed tropical:) He feigned himself ignorant [of such a thing], as though he did not see it; like تَعَاشَى

عَنْهُ. (TA in art. عشو.) 8 اِعْتَمَاهُ He chose it, selected it, or preferred it; syn. اِخْتَارَهُ; (S, K, TA;) i. e., a thing; (S;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم]. (S, TA.) b2: And i. q. قَصَدَهُ [i. e. He tended, betook himself, or directed himself or his course or aim, to, or towards, him, or it; &c.]; (K, TA;) like اِعْتَامَهُ. (TA in art. عيم.) A2: See also 1, last sentence.11 اِعْمَاىَّ, and its abbreviated form اِعْمَاىَ: see 1, first quarter.

صَكَّةَ عُمْىٍ: see صَكَّةَ عُمَىٍّ.

عَمَا in the phrase عَمَا وَاللّٰهِ, i. q. أَمَا [expl. in art. اما]: (K, TA:) as also غَمَا, (K in art. غمى,) and هَمَا. (TA.) عَمًى [sometimes written عَمًا] inf. n. of عَمِىَ [q. v.]. (S, * Msb, K.) [Hence the saying, لَا شَلَلًا وَلَا عَمًى: see 1 in art. شل. Hence also one says, رَكِبَ أَمْرًا عَلَى العَمَى, meaning He ventured upon, or embarked in, an affair blindly; like عَلَى

غَيْرِ بَصِيرَةِ.]

A2: See also أَعْمَآءٌ.

A3: And see عَمَآءٌ, in two places.

A4: Also Stature: and height. (K.) One says, مَا أَحْسَنَ عَمَى هٰذَا الرَّجُلِ i. e. [How goodly is] the height, or the stature, of this man! (TA.) A5: And Dust; syn. غُبَارٌ. (K.) A6: In the saying of a rájiz, describing a skin of milk, because of its whiteness, يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَا شَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned,] the meaning is looking at it from afar; for العَمَا in this case signifies remoteness. (TA.) عَمٍ, originally عَمِىٌ: see أَعْمَى, in four places.

عَمْيَةٌ, a contraction of عَمِيَةٌ fem. of عَمٍ: see أَعْمَى.

عِمْيَةٌ [in the CK erroneously عَمْيَة] a subst. from اِعْتَمَاهُ in the sense of اِخْتَارَهُ [signifying A thing chosen, selected, or preferred; like خِيرَةٌ, a subst. from اِخْتَارَهُ]. (K, TA.) عَمَوِىٌّ Of, or relating to, such as is termed عَمٍ

[q. v. voce أَعْمَى]. (S, TA.) عَمَآءٌ, (S, K, TA,) in some of the copies of the K ↓ عَمًى, and by some thus related in a trad. mentioned in what follows, (TA,) Clouds: or, accord. to Az, [clouds] resembling smoke, surmounting the heads of mountains: (S, Msb:) or lofty clouds: or [in the CK “ and ”] dense: (K, TA:) or dense [clouds such as are termed] غَيْم: (TA:) or raining clouds: or thin clouds: or black: or white: or such as have poured forth their water; (K, TA;) but have not become dissundered like mountains: and ↓ عَمَآءَةٌ [is the n. un., and] signifies a dense, covering, cloud; as also ↓ عَمَايَةٌ: or a dense portion of cloud: but some disallow this, and make عَمَآءٌ to be [only] a coll. n. (TA.) It is related in a trad. that, in reply to the question “ Where was our Lord (meaning the عَرْش [q. v.] of our Lord) before He created his creatures? ” it was said, كَانَ فِى عَمَآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He (i. e. his عَرْش) was in clouds, or lofty clouds, &c., beneath which was a vacuity, and above which was a vacuity]: or, accord. to one relation, ↓ كَانَ فِى عَمًى [meaning He was in a vacuity] i. e. there was not with Him anything: or, as some say, it means anything that the intellectual faculties cannot perceive, and to the definition of which the describer cannot attain. (TA.) b2: See also عَمَآءَةٌ.

أَتَيْتُهُ صَكَّةَ عُمَىٍّ, (S,) or لَقِيتهُ صَكَّةَ عُمَىٍّ, and ↓ عُمْىٍ, which occurs in poetry, (K, TA,) in a case in which the metre requires it, a verse of Ru-beh, who uses it for عَمَىٍّ, (TA, [which shows, by citing that verse, that عَمًى, the reading in the CK, is wrong,]) and ↓ أَعْمَى, (K,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (S,) or in the most vehement heat of midday in summer (K, and Lh and O and TA in art. صك) when the heat almost blinded by its vehemence; (Lh and O and TA in that art.;) a time in which the divinelyappointed prayer [of midday] is forbidden: it is said only in the hot season; because when a man goes forth at that time, he cannot fill his eyes with the light of the sun; or, as ISd says, because the gazelle seeks the covert when the heat is vehement, and his eye becomes weak by reason of the whiteness of the sun, and the bright shining thereof, and he is dazzled, so that he knocks against his covert, not seeing it: (TA:) عُمَىّ being an abbreviated dim. of أَعْمَى: (S:) or it is a name for the heat, (K, TA,) itself: (TA:) or the name of a certain man, (K, TA,) of [the tribe of] 'Adwán, who used to press forward with the pilgrims when the heat was vehement, as is related in the Nh, or (TA) who used to decide cases judicially in, or concerning, the pilgrimage, and he came among a company journeying upon their camels, (K, TA,) performing the religious visit called عُمْرَة, (TA,) and they alighted at a station in a hot day, whereupon he said, “Upon whomsoever shall come this hour, or time, of tomorrow while he is حَرَام [i. e. in the condition of one performing the acts of the حَجّ or of the عُمْرَة], (K, TA,) not having accomplished his عُمْرَة, (TA,) he shall remain حَرَام until [this time] next year: ” and they immediately sprang up, (K, TA,) hastening, (TA,) so that they arrived at the House [of God, at Mekkeh, in the time required,] from a distance of a journey of two nights, using exertion; (K, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (S, K, TA,) of the Amalekites, (S, TA,) who made a sudden attack upon a people, and exterminated them; (S, K, TA;) and the time became called in relation to him. (S, TA.) [See also art. صك.]

عَمَآءَةٌ, (K, TA,) or ↓ عَمَآءٌ, (CK, and so in my MS. copy of the K,) and ↓ عَمَايَةٌ, and ↓ عَمِيَّةٌ, and ↓ عُمِيَّةٌ, (assumed tropical:) Error: and (assumed tropical:) persistence; or con-tention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ; (K, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies (assumed tropical:) ignorance; for] ↓ فِيهِمْ عَمِيَّتُهُمْ or ↓ عُمِيَّتُهُمْ (accord. to different copies of the S) means In them is their ignorance. (S.) [See also عِمِّيَّةٌ, and عِمِّيَّا.] b2: For the first (عَمَآءَةٌ), see also عَمَآءٌ.

عَمَايَةٌ A remaining portion of the darkness of night. (TA.) b2: [And Dimness of the eyes from tears: so, accord. to Freytag, in the Deewán of the Hudhalees.] b3: See also عَمَآءٌ. b4: And see عَمَآءَةٌ.

عَمِيَّةٌ: see عَمَآءَةٌ, in two places. b2: Also i. q. دعوة عميأء [i. e., app., ↓ دِعْوَةٌ عَمْيَآءُ, meaning (assumed tropical:) An obscure claim to relationship]. (TA.) عُمِيَّةٌ: see عَمَآءَةٌ, in two places.

عَمَّا is a compound of عَنْ and مَا.

تَرَكْنَاهُمْ عُمَّى, (S, K,) or تركناهم فى عُمَّى, (so in some copies of the S, [thus in one of my copies,]) (assumed tropical:) We left them at the point of death. (S, K.) b2: See also أَعْمَآءُ.

عِمِّيَّا, of the measure فِعِّيلَى, i. q. فِتْنَةٌ [i. e. (assumed tropical:) Trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition; &c.]. (Mz, 40th نوع.) [See also the next paragraph.]

b2: [In the TA, عمياء, evidently a mistranscription for عِمِّيَّا, is expl. as having the second of the meanings assigned above to عَمَآءَةٌ &c., i. e. (assumed tropical:) Persistence; or contention, &c.] b3: قَتِيلُ عِمِّيَّا, (Mz ubi suprà, and K,) [in the CK, erroneously, عَمِيَّا, and in the TA قُتِلَ عِمِّيَّا,] the latter word of the measure فِعِّيلَى, (Mz, TA,) like رِمِّيَّا, (K, TA, [in the CK like رَمِيَّا,]) and خِصِّيصَى, (TA,) means (assumed tropical:) A slain person whose slayer is not known. (Mz, K, TA.) The predicament of him who has been so slain is like that of the slain unintentionally; the bloodwit being obligatory in his case [on his عَاقِلَة, q. v. voce عَاقِلٌ]. (TA.) عِمِّيَّةٌ and عُمِّيَّةٌ, (K, TA,) of the measure فُعِّيلَةٌ from العَمَى, (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (K, TA. [See also عَمَآءَةٌ, and عِمِّيَّا.]) Hence, in a trad., مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّيَّةٍ [Whoso has been slain under a banner of pride, &c.,] i. e. in فِتْنَة [meaning conflict and faction, or the like], or error, as in the fighting in the case of partisanship, and of erroneous opinions. (TA.) عَامٍ One who does not see his road, or way. (TA.) b2: عَامِيَةٌ, applied to a land (أَرْضٌ): see أَعْمَى. b3: Also, [thus applied,] Of which the traces are becoming [or become] effaced, or obliterated. (TA.) b4: See also أَعْمَآءٌ, in three places. b5: Applied to a woman, (TA,) عَامِيَةٌ signifies بَكَّآءَةٌ, (K, TA,) [a strange epithet,] meaning (assumed tropical:) Having very little milk. (TK.) A2: Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.) أَعْمَى (S, Msb, K) and ↓ عَمٍ (K [but see what follows]) Blind, (S, Msb, K,) of both eyes: (Msb, K, * TA:) fem. of the former عَمْيَآءُ: (Msb, K, TA:) and pl. [masc.] عُمْىٌ (S, Msb, K, TA, but not in the CK) and عُمْيَانٌ (Msb, K, TA, but not in the CK) and عُمَاةٌ, as though this last were pl. of عَامٍ; (K, TA, but not in the CK;) and the dual of its fem. is عَمْيَاوَانِ; and its pl. is عَمْيَاوَاتٌ: (TA:) the fem. of ↓ عَمٍ is عَمِيَةٌ, (S, K, TA, [in the CK عَمِيَّةٌ, which is a mistranscription, for it is]) of the measure فَعِلَةٌ, (S,) like فَرِحَةٌ, (TA,) and ↓ عَمْيَةٌ, (K, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ: (TA:) and the pl. masc. is عَمُونَ. (S, TA.) b2: And [hence,] (assumed tropical:) Blind in respect of the mind: (K, TA:) [but more commonly] one says, ↓ هُوَ عَمٍ as meaning (tropical:) He is erring, or one who errs; and أَعْمَى القَلْبِ [meaning the same, or blind in respect of the mind]: (Msb:) or القَلْبِ ↓ رَجُلٌ عَمِى i. e. (assumed tropical:) An ignorant man [or a man blind in respect of the mind]; and اِمْرَأَةٌ عَمِيَةٌ عَنِ الصَّوَابِ [a woman ignorant of, or blind to, that which is right], and عَمِيَةُ القَلْبِ [like عَمِى القَلْبِ as applied to a man]. (S.) In the saying in the Kur [xvii. 74], وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى الْآخِرَةِ أَعْمَى, accord. to Er-Rághib, the former [اعمى] is a part. n. and the second is like it; (TA;) and the meaning is, And whoso is in this state of existence blind in respect of the mind, not seeing his right course, he will be in the other blind with respect to the way of safety: (Bd:) or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ, the complement of which is expressed by means of مِنْ, [meaning more blind &c.,] and therefore AA and Yaakoob did not pronounce it with الإِمَالَة, as not being like the first, (Bd, TA, *) which is subject to الامالة because its ا [written ى] becomes [really]

ى in the dual: but Hamzeh and Ks and Aboo-Bekr pronounced both with الامالة. (Bd.) b3: الأَعْمَيَانِ means (assumed tropical:) The torrent and the fire of a burning house or the like; (K, TA;) because of the perplexity that befalls him whom they befall; or because, when they occur, they spare not a place, nor avoid anything; like the أَعْمَى [or blind], who knows not where he is travelling, so that he goes whither his leg conveys him: (TA:) or the torrent and the night: (K:) or the torrent, (S, K) or the tumultuous torrent, (TA,) and the camel excited by lust. (S, K, TA.) b4: And الأَمْرُ الأَعْمَى (assumed tropical:) The case [such as that] of partisanship (العَصَبِيَّة) whereof the manner of proceeding is not distinguishable. (TA.) b5: And أَرْضٌ عَمْيَآءُ and ↓ عَامِيَةٌ, and مَكَانٌ أَعْمَى, (assumed tropical:) A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.) b6: See also صَكَّةَ عُمَىٍّ: b7: and see عَمِيَّةٌ.

أَعْمَآءٌ Tracts of land in which is no sign of the way, (S, K,) nor any habitation or cultivation, (K,) or nor any trace of habitation or cultivation; (S;) and ↓ مَعَامٍ signifies the same; (S, K;) this latter being a pl. of which the sing., said by ISd to be unknown to him, should by rule be معمية [app. مُعْمِيَةٌ], but it is ↓ عُمَّى, deviating from rule; (TA;) or it means مَجَاهِلُ, and its sing. is معماة [i. e. ↓ مَعْمَاةٌ] signifying a place of erring, or wandering from the right way: (Har p. 85:) in the K, أَعْمَآءٌ is also expl. as signifying جُهَّالٌ [pl. of جَاهِلٌ], and is said to be [in this sense] pl. of أَعْمَى: but this is a double mistake, for it signifies مَجَاهِلُ, [like as مَعَامٍ is said to do above,] and its sing. is عمى [app. ↓ عَمًى]. (TA.) In the phrase ↓ أَعْمَآءُ عَامِيَةٌ, [in the CK, erroneously, عامِيَّةٌ,] the latter word is added to give intensiveness to the meaning; i. e., it signifies [Tracts in which is no sign of the way, &c.,] in the utmost degree obscure or dubious: thus it is in the following verse: (TA:) Ru-beh says, أَعْمَاؤُهُ ↓ وَبَلَدٍ عَامِيَةٍ

كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ [And many a desert, or waterless desert, whereof the tracts in which is no sign of the way are in the utmost degree obscure or dubious, as though the colour of its ground were like that of its sky]: (S, TA:) he means وَرُبَّ بَلَدٍ. (S.) b2: Also Tall; applied to men: (IAar, K:) pl. of ↓ عَامٍ, like as أَنْصَارٌ is of نَاصِرٌ. (IAar, TA.) أَعْمَوِىٌّ Of, or relating to, such as is termed أَعْمَى [q. v.]. (S, TA.) مَعْمَاةٌ; and the pl. مَعَامٍ: see أَعْمَآءٌ.

مُعَمًّى (assumed tropical:) A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (S, TA.) المُعْتَمِى The lion. (K.)

امر

1 أَمَرَهُ, (T, S, M, &c.,) aor. ـُ (M, &c.,) inf. n. أَمْرٌ (T, S, M, Msb, K) and إِمَارٌ, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and إِيمَارٌ is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ آمَرَهُ, respecting which see what follows,] (TA,) and آمِرَةٌ, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure فَاعِلَةٌ, like عَافِيَةٌ and عَاقِبَةٌ, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of نَهْىٌ; (T, M, K;) as also ↓ آمرهُ, (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of أمَرَهُ: (Msb:) but A'Obeyd says that آمَرْتُهُ and أَمرْتُهُ are syn. [in a sense different from that explained above, i. e.] as meaning كَثَّرْتُهُ. (TA.) You say, أَمَرَهُ بِهِ, (S, M, K,) and أَمَرَهُ إِيَّاهُ, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And أمَرْتُكَ أَنْ تَفْعَلَ, and لِتَفْعَلَ, and بِأنْ تَفْعَلَ, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And أَمَرَهُ بِكَذَا as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] أُمِرْتُ بِالسِّوَاكِ [I have been commanded to make use of the tooth-stick]. (El-Jámi' es-Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of أَمَرَ is مُرْ; originally اؤْمُرْ; which also occurs [with وَ in the place of ؤ when the ا is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by وَ or فَ, (T,) you suppress the ء, [i. e. the radical ء, and with it the conjunctive ا preceding it,] contr. to rule, and say, مُرْهُ بِكَذَا [Command, or order, or bid, or enjoin, thou him to do such a thing]; like as you say, كُلْ and خُذْ: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the وَأْمُرْ بِكَذَا, agreeably with analogy, and thus to say, أَمُرْ بِكَذَا. (Msb.) b2: [You say also, أَمَرَ بِهِ فَقُتِلَ He gave an order respecting him, and accordingly he was slain. And أَمَرَ لَهُ بِكَذَا He ordered that such a thing should be done, or given, to him.] b3: In the Kur [xvii. 17], أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord. to most of the readers, (T, &c.,) means We commanded [its luxurious inhabitants] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, أَمَرتُ زَيْدًا فَضَرَبَ عَمْرًا, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, أَمَرْتُكَ فَعَصَيْتَنِى [I commanded thee, but thou disobeyedst me]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ آمَرْنَا; (TA;) and a reading of El-Hasan, namely, أَمِرْنَا, like عَلِمْنَا, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from الإِمَارَةُ; (S, TA;) [in which case it seems that we should read ↓ أَمَّرْنَا; or, perhaps, أَمَرْنَا: see 2:] Abu-l-'Áliyeh reads ↓ أَمَّرْنَا, and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) b4: أَمَرَهُ, aor. ـُ also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [He counselled, or advised, him.] One says, مُرْنِى, meaning Counsel thou me; advise thou me. (A.) b5: أَمَرَ بِاقْتِنَاصٍ, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) A2: أَمَرَ, (As, Fr, Th, T, S, M, Msb, K,) aor. ـُ (Msb, TA;) and أَمُرَ, aor. ـُ (S, M, IKtt, K;) and أَمِرَ, aor. ـَ (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. أَمْرٌ (K) and إِمْرَةٌ (S) and إِمَارَةٌ; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an أَمِير; (As, T, S;) عَلَى

القَوْمِ over the people. (M, * Msb, K.) [See also 5.]

أَمَرَ فُلَانٌ وَأُمِرَ عَلَيْهِ, or عليه ↓ وأُمِّرَ, (as in different copies of the S,) [Such a one has held command and been commanded,] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) A3: أَمَرَهُ as syn. with آمَرَهُ: see 4.

A4: أَمِرَ, (S, M, Msb, K,) aor. ـَ (Msb, K,) inf. n. أَمَرٌ and أَمْرَة; (M, K, TA; the latter written in the CK اَمْرَة;) and أمُرَ, aor. ـَ (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) b2: And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [ as also ↓ آمر; for you say,] بَنُو فُلَانٍ ↓ آمر, inf. n. إِيمَارٌ, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) A5: أَمِرَ الأَمْرُ, (Akh, S, K,) aor. ـَ inf. n. أَمَرٌ, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.) 2 أمّرهُ, inf. n. تَأْمِيرٌ, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ أَمَرَهُ, without teshdeed, signifies the same.] See 1, in three places. Yousay also, أُمِّرَعَلَيْنَا (A, TA) He was made, or appointed, commander, &c., over us. (TA.) b2: Also He appointed him judge, or umpire. (Mgh.) b3: أمّر القَنَاةَ (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] b4: أمّرأَمَارَةٍ He made [a thing] a sign, or mark, to show the way. (T.) 3 آمرهُ فِي أَمْرِهِ, (T, * S, M, Msb,) inf. n. مُؤَامَرَةٌ, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also وَامَرَهُ; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ استأمرهُ, (M,) inf. n. اسْتِئْمَارٌ; (S, K;) and ↓ ائتمرهُ, (T,) inf. n. ائتِمَارٌ. (S, K.) It is said in a trad., آمِرُوا النِّسَآءَ فِى أَنْفُسِهِنَّ Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., آمَرَتْ نَفْسَهَا, meaning She consulted herself, or her mind; as also ↓ استأمرت نفسها. (TA.) [See another ex. voce نَفْسٌ. and see also 8.]4 آمر, inf. n. إِيمَارٌ: see 1, last sentence but one, in two places.

A2: آمْرٌ; (S, M, Msb, K;) and ↓ أَمَرَهُ, (S, M, Msb, K,) accord. to some, (M,) aor. ـُ (Msb, K,) inf. n. أَمْرٌ; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ أَمِرَهُ also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and آمر مَالَهُ (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) A3: See also 1, first sentence, in two places.5 تأمّر He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; عَلَيْهِمْ over them. (S, K.) [See also أَمَرَ.] b2: See also 8.6 تَاَاْمَرَ see 8, in three places.8 ائتمر [written with the disjunctive alif اِيتَمَرَ] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, ائتمر بِخَيْرٍ, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] ائتمر الأَمْرَ He obeyed, or conformed to, the command. (S.) And لَا يَأْتَمِرُ رُشْدًا He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) وَيَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ [And that which man obeys wrongs him, or injures him]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to KT, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] b2: He undertook a thing without consulting; (KT, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, أَمَرْتُهُ فأْتَمَرَ وَأَبَى

أَنْ يَأْتَمِرَ, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) b3: He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And ائتمر رَأْيَهُ He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) b4: ائتمروا, (A, Msb,) inf. n. ائْتِمَارٌ; (S, K;) and ↓ تآمروا, (A,) inf. n. تَآمُرٌ, of the measure تَفَاعُلٌ; (S;) and ↓ تأمّروا, (TA,) inf. n. تَأَمُّرٌ; (K;) They consulted together: (S, * A, Msb, K: *) or ائتمروا and ↓ تآمروا signify they commanded, ordered, bade, or enjoined, one another; like as one says, اقتتلوا and تقاتلــوا, and اختصموا and تخاصموا: (T:) or ائتمروا عَلَى الأَمْرِ and عَلَيْهِ ↓ تآمروا, they determined, or settled, their opinions respecting the affair, or case: (M:) and ائتمروا بِهِ, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to KT, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلوُكَ, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (KT, T:) but the last but one of these explanations is better than the last. (T.) b5: See also 3. b6: Accord. to El-Bushtee, ائتمرهُ also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.) 10 إِسْتَاْمَرَ see 3, in two places.

أَمْرٌ A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. أَوَامِرُ: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that أَمْرٌ is [originally] مَأْمُوُرٌ بِهِ; that it is then changed to the measure فَاعِلٌ; [i. e., to آمِرٌ;] like أَمْرٌ عَارِفٌ, which is originally مَعْرُوفٌ; and عِيشَةٌ راضِيَةٌ, originally مَرْضِيَّةٌ; &c.; [and then, to أَمْرٌ;] and that فَاعِلٌ becomes in the pl. فَوَاعِلُ; so that أَوَامَرُ is the pl. of مَإْمُورٌ: others say that it has this form of pl. to distinguish it from أَمْرٌ in the sense of حَالٌ [&c.], in which sense it has for its pl. أُمُورٌ. (Msb, TA.) [But I think that أَوَامِرُ may be properly and originally pl. of آمِرَةٌ, for آيَةٌ آمِرَةٌ, or the like. MF says that, accord. to the T and M, the pl. of أَمْرٌ in the sense explained in the beginning of this paragraph is أُمُورٌ: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, الأَمْرُضِدُّ النَّهْىَ وَاحِدُ الأُمُور, but قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ نَقِيضُ النَّهْىِ وَاحِدُ الأُمُورِ, evidently meaning that أَمْرٌ signifies the contr. of نَهْىٌ, and is also, in another sense, the sing. of أُمُورٌ.] [Hence,] أُولُو الأَمْرِ Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) and أَمْرُاللّٰهِ The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, أَتَي أَمْرُ اللّٰهِ فَلَا تَسْتَعْجِلُوهُ, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) and الأَمْرُ قَرِيبٌ The resurrection, or the time thereof, is near. (Mgh, from a trad.) And مَا فَعَلْتُهُ عَنْ

أَمْرِى, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also الأَمْرُ, in grammar, signifies The imperative form of a verb.] b2: Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. شَأْنٌ: (M, F, TA:) and حَالٌ, (Msb, TA,) and حَالَةٌ: (Msb:) and حَادِثَةٌ: (K:) and فِعْلٌ: (MF, TA:) and a thing that is said; a saying: ( TA voce أُولُو, at the end of art. ال:) pl. أُمُورٌ; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, أَمْرُ فُلَانٍ مُسْتَقِيمٌ [The affair, or the like, of such a one is in a right state]: and امُورُهُ مُسْتَقِيمَةٌ [His affairs are in a right state]. (S, A.) And شَتَّتَ أَمْرَهُ He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. شعب.) [امر seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] b3: أَمْرٌ كُلِّىٌّ [A universal, or general, prescript, rule, or canon]. (Msb voce قَاعِدَةٌ, KT voce قَانُونٌ, &c.) إِمْرٌ a subst. from أَمِرَالِأَمْرُ in the sense of اِشْتَدَّ; (S;) or a subst. from أَمِرَ as signifying كَثُرَ and تَمَّ; (M;) (assumed tropical:) [A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like أَمِرٌ, q. v.,] in the Kur [xviii. 70], لَقَدْ جِئْتَ شَيْئًا إِمْرًا (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than نَكْرًا, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from أَمِرَ القَوْمُ as meaning كَثُرُوا. (Ks.) أَمَرٌ a coll. gen. n. of which أَمَرَةٌ (q. v.) is the n. un.

A2: See also تَأْمُورٌ.

أَمِرٌ: see إِمَّرٌ.

A2: (assumed tropical:) Multiplied; or become many, or much, or abundant. (M, K.) [See أَمِرَ.] Yousay زَرْعٌ أَمِرٌ (assumed tropical:) Abundant seed-produce. (Lh, M.) b2: (assumed tropical:) A man whose beasts have multiplied, or become many or abundant. (M.) (assumed tropical:) A man blessed, or prospered, (Ibn-Buzurj, M, K, *) in his property: (M:) fem. with ة. (Ibn-Buzurj.) and with ة, (assumed tropical:) A woman blessed to her husband [ by her being prolific]: from the signification of كَثْرَةٌ. (M.) A3: (assumed tropical:) Severe; distressful; afflictive. (TA.) [See also إِمْرٌ.]

أَمْرَةٌ A single command, order, bidding, or injunction: as in the saying, لَكَ عَلَىَّ أَمْرَةٌ مُطَاعَةٌ Thou hast authority to give me one command, order, bidding, or injunction, which shall be obeyed by me. (S, M, * A, Msb, K.) You should not say, [in this sense,] إِمْرَةٌ, with kesr. (T, S.) A2: See also إِمْرَةٌ.

إِمْرَةٌ a subst. from أَمَرَ [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ إِمَارَةٌ (Mgh, Msb, K) and ↓ أَمَارَةٌ; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., لَعَلَّكَ سآءَ تْكَ إِمْرَةُ ابْنِ عَمِّكَ Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) b2: [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, فِى وَجْهِ مَالِكَ تَعْرِفُ إِمْرَتَهُ (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ إِمَّرَتَهُ, and ↓ إِمّرَتَهُ, which latter is a dial. var. of weak authority, and ↓ أَمَّرَتَهُ, i. e., its increase and abundance: (M:) or ↓ إِمَّرَتَهُ as meaning its prosperous state; as also ↓ أَمَارَتَهُ, and ↓ أَمْرَتَهُ: (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ تُعْرَفُ إِمَّرَتُهُ, the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ مأَحْسَنَ أَمَارَتَهُمْ (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ لَا جَعَلَ اللّٰهُ فِيهِ إِمَّرَةً (assumed tropical:) May God not make an increase to be therein. (T.) أَمَرَةٌ Stones: (K:) [or a heap of stones:] or it is the n. un. of أَمَرٌ, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and أَمَرٌ is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ أَمَارٌ and ↓ أَمَارَةٌ; (As, S;) and أَمَرٌ is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ أَمَارٌ and ↓ أَمَارَهٌ: (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ أَمَارٌ [and ↓ أَمَارَةٌ]; and any sign, or mark, that is prepared: (TA:) or a structure like a مَنَارَة [here app. meaning a tower of a mosque], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is أَمَرٌ. (S, K.) A2: See also إِمْرَةٌ.

أَمَارٌ and ↓ أَمَارَةٌ A sign, mark, or token. (As, S Mgh.) See also each voce أَمَرَةٌ, in three places. You say, هِى أَمَارَةُ مَا بَيْنِى وَبَيْنَكَ It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says, إِذَا طَلَعَتْ شَمْسُ النَّهَارِ فَإِنَّهَا

أَمَارَةُ تَسْلِيمِى عَلَيْكِ فَسَلِّمِى

[When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute]. (TA.) b2: Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. مَوْعِدٌ: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El-'Ajjáj says, إِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ

إِلَي أَمَارٍ وَأَمَارِ مُدَّتِى

When He (meaning God) brings it, ( namely my soul,) by his skilful ordering, and his power, [and it is thus brought, or it thus comes, to a set time, and] to the time of the end of my appointed period: امارمدّتى being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find وَأَمَارٌ مُدَّتِى.]) أَمُورٌ [an intensive epithet from أَمَرَهُ]. You say, إِنَّهُ لَأَمُورٌ بِالْمَعْروفِ وَنَهُوٌّ عَنِ الْمُنْكَرِ Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. نهى, and A. *) أَمِيرٌ One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with ة: (S, K:) pl. إُمَرَآءُ. (M, Msb, K.) b2: A leader of the blind. (M, K.) So in the saying of El-Aashà: إِذَاكَانَ هَادِى الفَتَى فِى البِلَا دِصَدْرَ القَنَاةِ أَطَاعَ الأَمِيرَا [When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind]. (M.) b3: A woman's husband. (A.) b4: A neighbour. (K.) b5: A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, هُوَ أَمِيرِى He is the person with whom I consult. (A.) أَمَارَةٌ: see إِمْرَةٌ, in three places: b2: and see also أَمَرَةٌ, in three places; and أَمَارٌ.

إِمَارَةِ: see إِمْرَةٌ. b2: الإِمَارَةُ is also used for صَاحِبُ الإمَارَةِ, i. e. الأَمِيرُ. (Mgh.) أَمَّرٌ: see the next paragraph, in two places.

إِمَّرٌ A man who consults every one respecting his case; as also ↓ أَمِرٌ and ↓ أَمَّارَةٌ: (M:) or a man resembling [in stupidity] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ إِمَّرَةٌ (S, M, K, &c.) and ↓ أَمَّرٌ and ↓ أَمَّرَةٌ, (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., مَنْ يُطِعْ إِمَّرَةً لَا يَأْكُلْ ثَمَرَةً [He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ إِمَّرَةٌ is applied to a woman and to a man: when it is applied to a man, the ة is added to give intensiveness to the signification. (ISh.) The following saying, إِذَا طَلَعَتِ الشِّعْرَى

وَلَا إِمَّرًا, ↓ سَفَرًا فَلَا تُرْسِلْ فِيهَا إِمَّرَةً, in rhyming prose, means [When Sirius rises in the clear twilight,] send not thou among them (meaning the camels) a man without intelligence [in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence;] to manage them. (Sh.) b2: Also, (M, K,) and ↓ إِمَّرَةٌ and ↓ أَمَّرَ and ↓ أُمَّرٌ, (K,) A young lamb: (M, K:) or the first (إِمَرٌ) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ مَا لَهُ إِمَّرٌ وَلَا إِمَّرَةٌ, meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.) أَمَّرَةٌ: see إِمَّرٌ, in two places.

إِمَّرَةٌ: see إِمَّرٌ, in six places: A2: and see إِمْرَةٌ, in four places.

إِمّرَةٌ: see إِمْرَةٌ.

أَمَّارٌ [Wont to command]. [Hence,] النَّفْسُ الأَمَّارَةُ [The soul that is wont to command]; (A;) the soul that inclines to the nature of the body, that commands to the indulgence of pleasures and sensual appetites, drawing the heart downwards, so that it is the abode of evils, and the source of culpable dispositions. (KT.) [See نَفْسٌ.]

أَمَّارَةٌ fem. of أَمَّارٌ [q. v.]. b2: See also إِمَّرٌ.

آمِرٌ [act. part. n. of أَمَرَهُ.] b2: آمِرٌ and ↓ مُؤْتَمِرٌ Two days, (S,) the last, (K,) the former being the sixth, and the latter the seventh, (M,) of the days called أَيَّامُ الَجُوزِ: (S, M, K: [but see عَجُوزٌ:]) as though the former commanded men to be cautious, and the latter consulted them as to whether they should set forth on a journey or stay at home: (S:) accord. to Az, the latter is applied as an epithet to the day as meaning يُؤْتَمَرُفِيهِ. (TA.) تَأْمُرِىُّ: see تَأْمُورٌ, in two places.

تُؤْمُرِىٌّ, and without ء: see تَأْمُورٌ, in six places.

تَأْمُورٌ and ↓ تَأْمُورَةٌ are properly mentioned in this art.; the measure of the former being تَفْعُولٌ; (K;) and that of the latter, تَفْعْلولَةٌ: (TA:) not as J has imagined; [who writes them without ء, and mentions them in art. تمر;] (K;) their measures accord. to him being فَاعُولٌ and فَاعُولَةٌ. (TA.) [But in all the senses here explained, they appear to be with and without ء.] b2: The former signifies The soul: (S in art. تمر, where it is written without ء; and M, A, K:) because it is that which is wont to command. (A.) One says, قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ Thy soul, or self, hath known that. (Az, and T in art. تمر.) b3: The intellect: (M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِي I knew it by my intellect. (M in art. تمر, without ء; and TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning He is the knowing with respect to it. (TA in art. بني.) b4: The heart, (T in art. تمر without ء, and M, A, K,) itself. (M, TA.) Hence the saying, حَرْفٌ فِى تَأْمُورِى خَيْرٌ مِنْ عَشَرَةٍ فى وِ عَائِكَ [One word in my heart is better than ten in thy receptacle]. (T in art. تمر, and TA.) b5: The pericardium. (M in art. تمر, without ء.) b6: The core, or black or inner part, or clot of blood, (حَبَّة, M, K, or عَلَقَة, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. تمر, and K,) absolutely: (TA:) and تَأْمُورُ النَّفْسِ signifies the life-blood: (As, S:) or the blood of the body: (S in art. نفس:) and the life of the soul. (M, K.) b7: Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ تَأْمُورَةٌ: (M, K:) and b8: (tropical:) A dye: (M, TA:) and b9: (tropical:) Saffron. (As, K.) b10: [Hence also,] (tropical:) Water. (M, K.) You say, مَا فىِ الرَّكِيَّةِ تَامُورٌ, (T, S in art. تمر, and M,) or تَأْمُورٌ, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) A2: The wezeer (وَزِير) of a king: (M, K:) because his command is effectual. (TA.) A3: Any one: as in the saying, مَابِهَا تَأْمُورٌ, (T in art. تمر, A, K,) as also ↓ تُؤْمُورٌ, (T in art. تمر, and K,) each with an augmentative ت, and without ء as well as with it, accord. to Er-Radee and others, (TA,) and ↓ تَأْمُرِىُّ, and ↓ تَأْمُورِىُّ, (M,) and ↓ تُؤْمُرِىُّ, (T in art. تمر, M, TA,) or without ء, (S, M, K, in art. تمر,) and ↓ أَمَرٌ, (M, K,) There is not in it (i. e. in the house, الدار, M, A, TA) any one. (M, A, K, and T and S in art. تمر.) You say also, خَلَآءٌ بِلَادٌ

↓ لَيْسَ فِيهَاتُومُرِىٌّ Vacant regions wherein is not any one. (S in art. تمر.) ↓ تُؤْمُرِىٌّ (M, K) and ↓ تُومُرِىٌّ (S in art. تمر) and ↓ تَأْمُورِىٌّ and ↓ تَأْمُرِيٌّ (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, أَحْسَنَ مِنْهَا ↓ مَا رَأَيْتُ تُومُرِيَّا I have not seen a human being, or creature, more beautiful than she: (S and M in art. تمر:) and مَا رَأَيْتُ

أَحْسَنَ مِنْهُ ↓ تُومُرِيَّا [I have not seen a man more beautiful than he]. (T and S in art. تمر.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) b2: Also Anything: as in the saying أَكَلَ الذِّئْبُ الشَّاةَ فَمَا تَرَكَ مِنْهَا تَامُورًا [The wolf ate the sheep, or goat, and left not of it anything]. (T and S in art. تمر.) A4: A child, young one, or fœtus syn. وَلَدٌ. (M, K.) A5: The receptacle (وِعَآء) of the child, young one, or fœtus. (M in art. تمر, without ء; and K.) b2: A وِعَآء [in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c.]. (M, K.) Hence the saying, أَنْتَ أَعْلَمُ بِتَأْمُورِكَ Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) b3: Also, (K,) and ↓ تَأْمُورَةٌ, (M, [in which the former is not given in the following senses,] and K,) or ↓ تَامُورَةٌ, (S in art. تمر,) A ewer, syn. إِبْرِيقٌ, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a حُقَّة (M, K, TA) in which wine is put. (TA.) b4: Also the first, (M, K,) or ↓ third, (T and S in art. تمر,) The chamber, or cell, (صَوْمَعَة, T and M in art. تمر, without ء, and S and K, and نامُوى, M, K,) of a monk. (M, K.) b5: And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. تمر,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ فُلَانٌ أَسَدٌ فِى تَامُورَتِهِ (tropical:) Such a one is a lion in his covert: (T and S in art. تمر:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) A6: Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. تمر without ء, and K.) A7: See also يَأْمُورٌ.

تُؤْمُورٌ A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. تَآمِيرُ. (K.) [See أَمَرَةٌ.]

A2: See also تَأْمُورٌ.

تَأْمُورَةٌ, and without ء: see تَأْمُورٌ, in eight places. b2: Also The pericardium; the integument (غِلَاف) of the heart. (S in art. تمر: there written without ء.) تَأْمُورِىٌّ: see تَأْمُورٌ, in two places.

مِئْمَرٌ Counsel; advice: as in the saying, فُلَانٌ بَعِيدٌ مِنَ المِئْمَرِ قَرِيبٌ مِنَ المِئْبَرِ Such a one is far from counsel, or advice: near to calumny, or slander. (A.) مُؤَمَّرٌ Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) b2: (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) b3: (assumed tropical:) A spear-head (T, TA) sharpened; syn. مُحَدَّدٌ. (T, M, K, TA.) b4: Distinguished, or defined, (مُحَدَّدٌ,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. مُوْسُومٌ. (K, TA.) مَأْمُورٌ [pass. part. n. of أَمَرَهُ, q. v.]. b2: It is said in a trad., (S, &c.,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ وَسِكَّةٌ مَأْبُورَةٌ (tropical:) The best of property are a prolific filly [and a row of palm-trees, or perhaps a tall palmtree, fecundated]; (Az, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet مأمورة thus used is said to be tropical:) [or] مأمورة is thus for the sake of conformity to مأبورة, and is originally مُؤْمَرَةٌ, (S, M, * K,) from آمَرَهَا اللّٰهُ: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to Az, it signifies made to have abundant offspring, from أَمَرَ اللّٰهُ المُهْرَةَ, meaning “God made the filly to have abundant offspring,” a dial. var. of آمَرَهَا, as A 'Obeyd also asserts it to be. (TA.) مَآمِرُ and مَآمِيرُ: see what next follows.

مُؤْتَمِرٌ [Obeying, or conforming to, a command; &c.: see 8. b2: ] One who acts according to his own opinion; (T;) who follows his own opinion only: or who hastes to speak. (M.) A2: See also آمِرٌ. b2: Also, and المُؤْتَمِرُ, [The month which is now commonly called] المُحَرَّمُ: (M, K:) the former appellation (مؤتمر) is that by which the tribe of 'Ád called it: (Ibn-El-Kelbee:) pl. ↓ مَآمِرُ and مَآمِيرُ [both anomalous]. (M, K.) [See شَهْرٌ.]

يَأْمُورٌ; (M, K;) so in all the copies of the K but in the L and other lexicons, ↓ تَأْمُورٌ; (TA;) A certain beast of the sea: or, as some say, a small beast: (M:) and a kind of mountain-goat: (M, K:) or a certain wild beast, (K, TA,) or a beast resembling the mountain-goat, (M,) having a single branching horn in the middle of his head. (M, TA.) [See يَحْمُورٌ, the oryx.]

عدو
فَرَسٌ عَدَوَانٌ: كَثيرُ العَدْوِ. وعَدَا عليه عَدْواً وعُدُوّاً وعَدَاءً وعُدْواناً، واعْتَدى عليه وتَعَدّى: سَواء. والعَدْوى: طَلَبُكَ إلى الوالي الإِعْداءَ على مَنْ ظَلَمَكَ. وما يُعْدِي من الجَرَبِ وغيرِه، وفي الحديث: " لا عَدْوى ".
وعَدَا طَوْرَه وتَعَدّى: تَجَاوَزَ قَدْرَه، ومنه رَأَيْتُهم ما عَدا زَيْداً. وعَدَتْ بَيْنَنا عَوَادٍ: صَرَفَتْ صَوَارِفُ، ويُقال: عَادَتْ، كأنَّها فاعَلَتْ. والعَدَاءُ والعُدَوَاءُ والعادِيَةُ: الشُّغْلُ. والعادِيَةُ: الشَّرُّ والأذى. وعَدَاءُ الطَّريْقِ وعِدَاؤه وعِدْوَتُه وعِدْوُه: ما انْقَادَ مَعَكَ من عُرْضِه.
والعِنْدَأْوَةُ: الْتِوَاءٌ وعَسَرٌ، النُّوْنُ والهَمْزَةُ زائدتانِ. وعَدِّ الهَمَّ عنكَ: اصْرِفهُ ونَحِّه.
ويُجْمَعُ العَدُوُّ على الأعْدَاء، والعِدى والعُدى والعَدِيِّ والعُدَاةِ والعَدَايا والأعادي، وهي عَدُوَّةُ اللهِ، ولا نَظِيْرَ له، كأنَّه أُلحِقَ بِصَدِيْقَةٍ. وعَدْوَانُ: حَيٌّ من قَيْسٍ.
والعُدْوَةُ - بضَمِّ العَيْنِ وكَسْرِها -: صَلاَبَةٌ من شَاطِئِ الوَادي. والنّاحِيَةُ من الأرْض. والعُقْدَةُ لا حَمْضَ بها، وقيل: هي الخُلَّةُ. والعَدَوِيَّةُ: صِغَارُ الشَّجَرِ تَرْعَاه الإِبِلُ. وصِغَارُ سِخَالِ الغَنَم، ويُقال: هي العَذَوِيَّةُ - بالذّال المُعْجَمَة -.
والعِدّى: ما يُجْعَلُ على القَبْر من الصُّخُورْ. والعِدْوُ: حَجَرٌ رَقِيْقٌ واسِعٌ، ويُجْمَعُ على العِدَاء. والعِدَى: كُلُّ خَشَبَةٍ تُجْعَلُ بين خَشَبَتَيْن. ورَجُلٌ عِدَىً، وقَوْمٌ عِدَىً أيضاً: بُعُدٌ عنكَ. وغُرَباءُ أيضاً، ويُقال: قَوْمٌ أعْدَاء، بهذا المعنى. والعِدَى: البُعْدُ نَفْسُه.
وعَادِيَا اللَّوْحِ: طَرَفاه. وأُمُوْرٌ عِدْوَةٌ: بَعيْدَةٌ: وعَدَّيْتُ عَدَاءً: بَعُدْتَ. وعادَيْتُه من كَذا: مَيَّزْتَه.
وَعَدِّ شَيْئاً من إِبِلكَ: اعْزِلْهُ. وعَادى بَيْنَه: وَالى. وتَعَادَوْا: ماتَ بعضُهم في أثر بعضٍ.
ومَكانٌ مُتَعَادٍ: غَيْرُ مُسْتَو، وكأنَّه من العُدَوَاءِ: المَكانِ غيرِ المُسْتَوي. وهو الاناخَةُ القَليلةُ. والأرضُ الصُّلْبَةُ، أيضاً. وإِبلٌ عادِيَةٌ وعَوَادٍ: لا تَرْعى الحَمْضَ. والعَدِيُّ: الجَمَاعَةُ - بِلُغَةِ هُذَيْلٍ -. وهي الرَّجّالَةُ يَتَقَدَّمون الجَيْشَ أيضاً: ولا تَعَدّى من الأمْرِ شيئاً: أي لا تُغْني. والعَوَادِيُّ من الكَرْم: ما يُغْرَسُ في أُصُوْلِ الشَّجَرِ العِظَام الظَّلِيْلَة، ويُنْسَبُ إِليها فيُقال: عَادِيَّةُ العَنَمَةِ والعَرْعَرَةِ، ولا يُسَمّى الحَبَلَةَ. وأعْدَاه على كَذا: أعَانَه. والعِدَى: جَمْعُ العِدَةِ وهي الوَعْدُ، وهذا نادِرٌ من المَقْلُوْب. وعُدَيَّةُ: اسْمُ قَبيلةٍ. وهَضَبَة، أيضاً.
ويُقال: كَتَبَ المُصَدِّقُ عَلَيَّ عَدَاءً كثيراً: أي تَعَدّى الفَريضَةَ وأخَذَ فَوْقَ حَقَّه.
ابنُ الأعْرابيِّ: قالوا مَعْدِي كَرِبَ لأنَّه عَدِيُّ الفَسَادِ، والكَرِبُ: الفسادُ. فأمّا قَوْلُ ابنِ مُقْبِل:
مَعْدى القِلادَةِ من رَبْوٍ ولا بُهُرِ
فأرادَ به: إلاّ القِلادَةَ، وكأنَّه: ما عَدا القِلادَةَ، فأدْرَجَ الألفَ. وشَيْءٌ عادِيٌّ: قَدِيْمٌ، كالمجْدِ وغيرِه.

(ع د و) : (الْعَدْوُ) السُّرْعَةُ وَفَرَسٌ عَدَّاءٌ عَلَى فَعَّالٍ (وَبِهِ) سُمِّيَ الْعَدَّاءُ الَّذِي كَتَبَ لَهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - الْكِتَابَ الْمَشْهُورَ وَهُوَ «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا مَا اشْتَرَى الْعَدَّاءُ بْنُ خَالِدِ بْنِ هَوْذَةَ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ اشْتَرَى مِنْهُ عَبْدًا أَوْ أَمَةً شَكَّ الرَّاوِي لَا دَاءَ
وَلَا غَائِلَةَ وَلَا خِبْثَةَ» بَيْعَ الْمُسْلِمِ لِلْمُسْلِمِ قَالَ الْمُصَنِّفُ الْمُشْتَرِي الْعَدَّاءُ لَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - هَكَذَا قَرَأْتُهُ فِي الْفَائِقِ وَهَكَذَا أُثْبِتَ فِي مُشْكِلِ الْآثَارِ وَنَفْيِ الِارْتِيَابِ وَمُعْجَمِ الطَّبَرَانِيِّ وَمَعْرِفَة الصَّحَابَةِ لِابْنِ مَنْدَهْ وَمَعْرِفَةِ الصَّحَابَةِ لِلدَّغُولِيِّ وَهَكَذَا فِي الْفِرْدَوْسِ أَيْضًا بِطُرُقٍ كَثِيرَةٍ وَفِي شُرُوط الْخَصَّافِ وَشُرُوطِ الطَّحَاوِيِّ بِتَعْلِيقِ أَبِي بَكْرٍ الرَّازِيِّ أَنَّ الْمُشْتَرِيَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - وَتَابَعَهُمَا فِي ذَلِكَ الْحَاكِمُ السَّمَرْقَنْدِيُّ وَالْأَوَّلُ هُوَ الصَّحِيحُ وَلَيْسَ فِي شَيْءٍ مِمَّا رَوَيْتُ وَرَأَيْتُ وَلَا عَيْبَ وَلَا لَفْظَةُ فِيهِ (قَالُوا) الدَّاءُ كُلُّ عَيْبٍ بَاطِنٍ ظَهَرَ مِنْهُ شَيْءٌ أَوْ لَا وَهُوَ مِثْلُ وَجَعِ الطِّحَالِ وَالْكَبِدِ وَالسُّعَالِ وَكَذَا وَكَذَا وَالْجُذَامِ وَهُوَ مَا يَبْدُو فِي الْأَعْضَاءِ مِنْ الْقُرُوحِ وَالْبَرَصِ وَهُوَ الْبَيَاضُ فِي ظَاهِرِ الْجِلْدِ وَرِيحِ الرَّحِمِ وَهِيَ عَلَى مَا زَعَمَ الْأَطِبَّاءُ مَادَّةٌ نَفَّاخَةٌ فِيهَا بِسَبَبِ اجْتِمَاعِ الرُّطُوبَاتِ اللَّزِجَةِ (وَالْغَائِلَةُ) الْإِبَاقُ وَالْفُجُورُ (وَالْخِبْثَةُ) أَنْ يَكُونَ مَسْبِيًّا مِنْ قَوْمٍ لَهُمْ عَهْدٌ (وَالْكَيَّةُ) لَيْسَتْ بِدَاءٍ وَلَا غَائِلَةٍ وَلَكِنَّهَا عَيْبٌ (وَعَدَاهُ) جَاوَزَهُ (وَمِنْهُ) اتَّجِرْ فِي الْبَزِّ وَلَا تَعْدُ إلَى غَيْرِهِ أَيْ لَا تُجَاوِزْ الْبَزَّ (وَعَدَا عَلَيْهِ) جَاوَزَ الْحَدَّ فِي الظُّلْمِ عَدْوًا وَعَدَاءً بِالْفَتْحِ وَالْمَدِّ (وَمِنْهُ) وَصْفُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - السَّبُعَ بِالْعَدَّاءِ فَقَالَ السَّبُعُ الْعَادِيُّ (وَفِي حَدِيثِ) عُثْمَانَ - رَضِيَ اللَّهُ عَنْهُ - أَنَّ أَعْرَابِيًّا قَالَ لَهُ إنَّ بَنِي عَمِّكَ عَدَوْا عَلَى إبِلِي (وَاسْتَعْدَى) فُلَانٌ الْأَمِيرَ عَلَى مَنْ ظَلَمَهُ أَيْ اسْتَعَانَ بِهِ فَأَعْدَاهُ عَلَيْهِ أَيْ أَعَانَهُ عَلَيْهِ وَنَصَرَهُ (وَمِنْهُ) فَمَنْ رَجُلٌ يُعْدِينِي أَيْ يَنْصُرُنِي وَيُعِينُنِي (وَالِاسْتِعْدَاءُ) طَلَبُ الْمَعُونَةِ وَالِانْتِقَامِ وَالْمَعُونَةُ نَفْسُهَا أَيْضًا (وَمِنْهَا) قَوْلُهُ رَجُلٌ ادَّعَى عَلَى رَجُلٍ عِنْدَ الْقَاضِي وَأَرَادَ عَنْهُ عَدْوَى أَيْ عَنْ الْقَاضِي نُصْرَةً وَمَعُونَةً عَلَى إحْضَارِ الْخَصْمِ فَإِنَّهُ يُعْدِيهِ أَيْ يَسْمَعُ كَلَامَهُ وَيَأْمُرُ بِإِحْضَارِ خَصْمِهِ وَكَذَا مَا رُوِيَ أَنَّ امْرَأَةَ الْوَلِيدِ بْنِ عُقْبَةَ اسْتَعْدَتْ فَأَعْطَاهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - هَدَبَةً مِنْ ثَوْبِهِ كَهَيْئَةِ الْعَدْوَى أَيْ كَمَا يُعْطِي الْقَاضِي الْخَاتَمَ أَوْ الطِّينَةَ لِتَكُونَ عَلَامَةً فِي إحْضَارِ الْمَطْلُوبِ
وَأَمَّا قَوْلُ مُحَمَّدٍ - رَحِمَهُ اللَّهُ - وَلَوْ سُبِيَتْ امْرَأَةٌ بِالْمَشْرِقِ فَعَلَى أَهْلِ الْمَغْرِبِ اسْتِعْدَاؤُهَا مَا لَمْ تَدْخُلْ دَارَ الْحَرْبِ فَفِيهِ نَظَرٌ.

عدو: عدا إلى أو في، عدا إليه أو فيه المرض: أعداه بالدواء والمرض. انتقل إليه المرض، وأصابه بالعدوى (بوشر).
عدا: أخفق، خاب نقص، أعوز، ففي الحديث عن أحد السقاة مثلاً: لم يَعْدُ المُنى، أي لم يخفق في تحقيق مناه. (المقري 1: 662) وأنظر تعليقة فليشر على هذه العبارة (بريشت من 216) حيث نجد فيه أمثلة مثل: لا عَدَى حَظَّك إقبال. أي لا ينقص النجاح حظّك. ويقال في الكلام عن الدراهم: عداه طالِبٌ. أي أخفق في أن يجد له طالباً. وأضيف إلى ذلك ما جاء في كليلة ودمنة (ص30): ما عدوتَ الذي في نفسي. أي لم تجاوز ما أراه فيك، يعني لم تكذب رأيي في عقلك وحكمتك وفي الأغاني (ص51): ما عدا صِفتَي وصفةُ (وصِفَةَ) ابن سريج. يريد أن يقول أن أمير المؤمنين لم يخطئ في التمييز بين موهبتي وموهبة ابن سريج.
وفي الكامل (ص119): فلما نهض (عبد الله بن يزيد أبو خالد القسري قال له عبد الملك يوما ما مالك؟ فلم يخبره) فقيل له: هلا خبرته بمقدار مالك؟ فقال: لم يَعْدُ أن يكون قليلاً فيحرقني أو كثيراً فيحسدني. أي لم يجاوز أن يكون قليلاً فيحقرني أو كثير فيحسدني.
عدا على: اجتاح، طغى على. يقال عدا الرمل على (معجم الادريسي).
عدا على فلان ب: اغتنم الفرصة ليغيضه ويهينه ب (تاريخ البربر 1: 431).
عَدَّى: عبر (بوشر) ويقال مثلاً عدّى النهر.
ففي الادريسي (الباب الخامس الفصل الرابع): بعد تعدية نهر. وفيه: وهو نهر كبير يعدى بالقوارب. ومنه قيل: مركب تعدية= معدية أي معبر (معجم ابن جبير).
عَدَّى الحدود: تجاوز الحد، تعدّى (بوشر) وحاول عبور نهر، ففي ملّر (نصوص من ابن الخطيب 1863، 2: 85).
ولما التقى الجمعان فرّ فراره ... ولكنهّ عَدَّى فقيده النهُر
عَدَّى على: مرّ من مكان وجاوز (بوشر).
عدَّى: ارتد، انعكس، أرتد من نقطة إلى أخرى.
ويقال عَّدى من والي: ارتده، ورُد ودفع من جسم إلى آخر. (بوشر).
عَدَّى: انصرف، جاوز، حاد عن، ترك، تخلَّى من، غادر، هجر، وكان علي لين (مادة عدا) أن لا يشك في عبارة المصباح. (انظر معجم مسلم).
عَدَّى عن: كفّ عن، تخلَّى عن، تحوّل عن، ترك، انفصل عن. تنازل عن حقه، أفلت، أهمل، عدل عن، أقلع عن، (بوشر).
عَدَّى عن: ترك، أغفل، أهمل، حذف، أسقط. ومرّ، قطع، عبر، جاز، انتقل. ولم يتكلم عن (بوشر).
عَدَّى: أفسد ما بين الأصدقاء الذين كانوا يعيشون في سلام وصفاء. (فوك، الكالا).
عَدَّى: انتكر، رفض، جحد ولم يوافق، وسخط، غضب، اغتاظ، تنازع (الكالا).
مُعَدِّى: مضاد، معاكس، مخالف، معاد، خصم، عدوّ. (فوك).
أعدى: (انظر معجم مسلم) غير أن هناك كثير مما يقال عن كتابة هذه الكلمة ومعنى البيت الذي نقل فيه. وقال السيد دي غويه إنه يترجم الآن الفعل أعدى بما معناه: نقل إلى، أوصل، وابلغ، أخبر، أفاد.
تَعَدَّى: لمعرفة استعمال هذا الفعل انظر رحلة ابن بطوطة (1: 35) ففيها: كانوا يظنوُّن أن القضاء لا يتعداه. أي لا يتجاوزه ليصبح قاضياً.
تَعَدىَّ: في ويجرز (ص20) حيث الكلام عن شعر ابن زيدون: لا تَعَدَّى به الرؤساء والملوك. ولم يفهم الناشر هذه الجملة. وهي تعني كما يقول دي ساسي في جريدة الجنوب: قد خصّ شعره بالأمراء والملوك لا يتجاوزهم إلى غيرهم.
تعدَّى: جاب، طاف، ساح، (هلو).
تعدَّى: اجتاز، جاز، قطع، عبر. (ابن بطوطة 1: 50).
تعدَّى إلى فلان ب: قدم له شيئاً. أهدى له شيئاً. (عباد 1: 313).
تعدّى: اختلف معه. (فوك، الكالا).
انعدى. انعدى من فلان: انتقل إليه المرض منه، انتقلت إليه العدوى منه. (بوشر).
ويقال أيضاً: انعدى من مرض أحد.
انعداء. عدوى، انتقال المرض من شخص إلى آخر. (هلو).
اعتدى على: اجتاح، اكتسح، يقال: اعتدت الرمال على. (معجم الادريسي).
اعتدا: في المعجم اللاتيني العربي contagium عِلّة واعْترا وتدنس. غير أني أرى أن الصواب اعتدا.
اعتدى: بمعنى استعدى أي استعان واستنصر. (المقري 2: 247) وانظر: إضافات.
أستعدي: ويقال أيضاً: استعدى بفلان: استعان به واستنصره. (المقري 2: 358).
عَدْو: سفْلِس، زهري (شيرب).
عَدْوَة: فسرت في ديوان الهذليين (ص13).
البيت الخامس. بحَمْلة كجِرْية السيل. وفي (ص224) منها: عَدْوَتي وعادتي وغارتي واحد.
عَدْوَة: عدوى، ومرض ذو عدوة: مرض معدٍ (بوشر).
عَدَّوَة، وعِدْوة، في معجم فوك: بَرَ عِدْوَة وبر العِدْوَة أي جانب الوادي، وليس عَدْوَة كما في معجم فريتاج.
عَدْوَة: ذكرت في ديوان الهذليين (ص139 البيت الثاني).
عِدْوِى: ما وراء (فوك). وعِدْوِي نسبة إلى عِدْوة في قولهم بَرّ العِدْوة أي ما وراء البحر وهو الذي يصدر من شمال إفريقية. ويذكر الكالا، صُوف عدْوِى: صوف بني مرين (مرينوس) وضائنة الصوف العدوى: الغنم التي يجز منها هذا الصوف، وكان الأسبان قد استوردوا هذا النوع الجيد من الغنم من أفريقية. ولا تزال هذه الأغنام موجودة عند كثير من قبائل الجزائر. وقد سمي باسم قبيلة بني مرين التي تسكن الآن في أرباض تلمسان. (انظر: دفيك ص162 مادة مرينوس).
ولا تزال كلمة صوف عدوى مستعملة في تطوان وتعني عندهم مرينوس أي صوف بني مرين فيما يقول ليرشندي.
عُدْوان: اعتداء، تعدّ (بوشر).
عُدوان: انظر باين سميث (1205) تجد فيه: العدوان مع فرم خزائن وغيرها. والعدوان مع الافاريز، الاستدارات، الاسطامات .. الخ.
عَدَاويّ: عُدْواني. عِدائي (بوشر).
عَدَاوِية: عدوّ. وهي كلمة عامية (المقدمة 3: 369).
عَدَّاء: شديد الظلم، شديد البغي (الأغاني ص41= بدرون ص252).
عادية: رغبة في إلحاق الضرر بشخص، وإصابته بأذى. (معجم الادريسي).
تَعْدِيَة: تعدّ، تطاول، اغتصاب، أخذ الشيء غصباً وقسراً (بوشر).
تَعْدِيَة: بعنف، وتعدّى الشريعة ومخالفتها (بوشر).
تعدية الأوامر: خروج على القانون. نقض العقد أو الاتفاق (بوشر).
تعدية: عُدوان، عداوة، عمل عدواني (بوشر).
تعدية في الحرب: هجوم، مهاجمة (بوشر).
مُعْدٍ. ربان زورق ينقل الناس ويعبرهم من ضفة إلى أخرى (ألف ليلة 2: 574).
مَعْدِيَة وجمعها معاد قارب، مركب، صندل كبير أو صغير، يستخدم لعبور الناس والحيوانات، مُعْدِيّة. (مملوك 2، 1: 156).
معدية: طوْف، رمث (مملوك (2، 1: 156) مَعْدِيَة: قارب، مركب صغير، سفينة نقل. سفينة كبيرة لنقل البريد. (بوشر).
مَعْدِيَة: مخاضة، مجازة، معبر. (صفة مصر 11: 184، ديسكرياك ص259).
مَعْدَاويّ: نوتي، ربان زورق. (بوشر).

عدو

1 عَدَاهُ, (Mgh, K,) first Pers\. عَدَوْتُهُ, (Msb,) aor. ـْ (Mgh, Msb,) [inf. n. عَدْوٌ,] He passed from it, (Mgh, Msb, K,) namely, a thing, or an affair, (K,) to another, (Mgh, Msb,) and left it; (K;) and عَدَا عَنْهُ signifies the same; (K;) as also ↓ تعدّاه; (S, * K;) and in like manner one says, ↓ عَدَّيْتُهُ, inf. n. تَعْدِيَةٌ; (Msb;) [but I do not find this elsewhere, and think that correctly one should say, عَنْهُ ↓ عَدَّيْتُ; agreeably with what here follows:] the saying عَنْ هٰذَا ↓ عَدِّ means Leave thou this, and turn from it to another; and is app. from the phrase هَمَّكَ ↓ عَدِّ

إِلَى غَيْرِهِ [Turn thy anxiety to other than him, or it]; the objective complement being altogether left out, so that the verb becomes as though it were intrans.; and there are many instances similar to this in the language: (Har p. 478:) one says, عَنِّى الهَمَّ ↓ عَدَّيْتُ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَنِّى إِلَى غَيْرِى ↓ عَدِّ, meaning Turn thou the beast upon which thou art riding towards other than me: (TA:) and عَمَّا تَرَى ↓ عَدِّ, meaning Turn thou thine eye from what thou seest. (S.) [See an ex. of the first of these verbs in the Ham p. 125.] One says also, عَدَاهُ الأَمْرُ and ↓ تعدّاهُ The thing, or affair, passed from him. (TA. [See an ex. in the first paragraph of art. عدم.]) And the Arabs say, إِنَّ الجَرَبَ لَيَعْدُو, meaning Verily the mange, or scab, passes from him that has it to him that is near to him so that the latter becomes mangy, or scabby. (Msb.) And مَا عَدَا فُلَانٌ أَنْ صَنَعَ [app. meaning Such a one did not leave, or, accord. to an explanation of the verb in a similar phrase in Har p. 333, did not delay, his doing such a thing]. (S.) Accord. to Er-Rághib, العَدْوُ primarily signifies Transition; [whence what here precedes;] or the going, or passing, beyond, or the exceeding, a limit, or the usual limit: and incompatibility to coalesce. (TA.) b2: And [hence,] عَدَاهُ, aor. as above, [inf. n. عَدْوٌ,] He went, or passed, beyond it; exceeded it; or transgressed it. (S, TA. *) So in the saying عَدَا طَوْرَهُ [He went, or passed, beyond his proper limit; exceeded it; or transgressed it]: and in like manner, الحَقَّ ↓ تعدّى and ↓ اعتداهُ signify He went, or passed, beyond, &c., what was true, or right; and so عَنِ الحَقِّ, and فَوْقَ الحَقِّ. (TA.) أَمَا عَدَا مَنْ بَدَا, a saying in which the vulgar erroneously omit the interrogative أ, means Does not he transgress that which is right who begins by acting injuriously? (TA.) And it is said عَدَا القَارِصُ فَحَرَزَ (tropical:) What was biting to the tongue attained to an excessive degree, so that it became acid: meaning that the affair, or case, became distressing. (S in art. قرص.) b3: And عَدَا عَلَيْهِ, inf. n. عَدْوٌ and عَدَآءٌ (S, Mgh, Msb, K) and عُدُوٌّ (S, Msb, K) and عُدْوَانٌ (ISd, Msb, K) and عِدْوَانٌ (ISd, K) and عُدْوَى; (K;) and ↓ تعدّى, and ↓ اعتدى; (S, Msb, K;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (S, Msb, K;) and transgressed against him, or exceeded the proper limit against him: (S, Msb:) [and he acted aggressively against him; agreeably with an explanation of the inf. n. of the last of these verbs in what follows: (see an ex. in a verse cited voce رِيحٌ:)] or he acted with excessive wrongfulness, &c., against him: (Mgh:) and ↓ اعدى signifies the same as the other verbs here mentioned; (K, TA;) whence (TA) one says, فِى مَنْطِقِكَ ↓ أَعْدَيْتَ Thou hast deviated from that which is right in thy speech: (S, TA:) ↓ الاِعْتِدَآءُ is the exceeding what is right; and it is sometimes in the way of aggression; and sometimes in the way of requital; and instances of the usage of its verb in both of these manners occur in the Kur ii. 190: (Er-Rághib, TA:) the first and third of the inf. ns. of عَدَا, mentioned above, occur in the Kur vi.108 accord. to different readings: (S, TA:) and [it is said that] العُدْوَانُ signifies sheer, or unmixed, wrongful or unjust or injurious or tyrannical conduct: (S:) or, as some say, the worst of [such conduct, i. e., of] الاِعْتِدَآء, in strength, or deed, or state or condition. (TA.) b4: And عَدَا عَلَيْهِ He acted corruptly towards him. (TA.) b5: And عُدِىَ عَلَيْهِ He had his property stolen, and was wronged. (TA.) And عَدَا عَلَى القُمَاشِ, inf. n. عَدَآءٌ [said in the TA to be like سَحَابٌ, but in the CK عَدًا,] and عُدْوَانٌ and عَدَوَانٌ, (K, TA,) but in the M written with damm and fet-h [i. e. عُدْوَان and عَدْوَان], (TA,) said of a thief, He stole the قماش [meaning goods, or utensils and furniture]. (K, TA.) And عَدَا فِى ظَهْرِهِ He stole what was behind him: (A in art. ظهر:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. meansA thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O and K in that art.) b6: And عَدَا عَلَيْهِ, (K, TA,) inf. n. عَدْوٌ, (TA,) signifies also He leaped upon him, or it. (K, TA.) b7: And عَدَا, (K,) or عَدَا فِى

مَشْيِهِ, (Msb,) aor. ـْ (Msb, K,) inf. n. عَدْوٌ (S, Mgh, Msb, K) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَآءٌ, (K,) signifies أَحْضَرَ [i. e. He ran; or rose in his running]; (S, * K, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْىٌ: (Msb, TA:) or he went a pace less quick than شَدٌّ and more so than مَشْىٌ: (TA in art. سعى:) or [he went quickly, or swiftly; for] العَدْوُ signifies السُّرْعَةُ: (Mgh:) [or rather he ran, whether gently or moderately or vehemently: that it often signifies he ran vehemently is shown by the prov. مِنْ سُلَيْكٍ ↓ أَعْدَى

More vehement in running than Suleyk, who is said to have outstripped fleet horses; and by numerous exs.:] and ↓ عّى signifies the same as عَدَا, denoting a quick pace. (TA in art. هبص.) b8: And [hence, perhaps,] عَدَا المَآءُ, aor. ـْ (assumed tropical:) The water ran. (TA.) A2: عَدَاهُ عَنِ الأَمْرِ, (S, K,) inf. n. عَدْوٌ and عُدْوَانٌ; as also ↓ عدّاهُ; (K;) signifies He, or it, diverted him; or turned him away, or back; (S, K;) and occupied him so as to divert him; (K;) from the thing, or affair. (S, K.) You say, عَدَتْ عَوَادٍ. (S, TA. See عَادِيَةٌ, voce عُدَوَآءُ: and see also the last sentence of the first paragraph of art. عود.) b2: عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signi-fication of 4.]) A3: عَدِيتُ لَهُ signifies I hated him, or it. (ISd, K.) A4: عَدَا is also a verb by which one makes an exception, with مَا [preceding it] and without مَا: (S, K:) you say, جَآءَنِى القَوْمُ مَا عَدَا زَيْدًا [The people, or party, came to me, except Zeyd]; and جَاؤُونِى عَدَا زَيْدًا [which means the like]; putting what follows it in the accus. case; the agent being implied in it: (S: [see this expl. in what has been said of خَلَا as used in the same manner:]) accord. to MF, it is a verb when what follows it is put in the accus. case; and when what follows it is put in the gen. case, it is a particle, by common consent: (TA: [and the like is said in the Mughnee; i. e., that it is similar to خَلَا in respect of the explanations there given of the different usages of this latter; but that Sb did not know it to have been used otherwise than as having the quality of a verb:]) one says, رَأَيْتُهُمْ عَدَا أَخَاكَ and مَا عَدَاهُ, meaning مَا خَلَا [i. e. I saw them, except thy brother]: and sometimes it governs the gen. case without ما: thus in the M: Az says, [as though regarding it as only a particle,] when you suppress [ما], you make it to govern the accus. case as meaning إِلَّا and you make it to govern the gen. case as meaning سِوَى. (TA.2 عداهٌ, (S, K,) inf. n. تَعْدِيَةٌ, (K,) He made him, or it, to pass [from a thing, or an affair, to another: see 1, first sentence]: (S, K:) and he made it to pass through, and go beyond; syn. أَنْفَذَهُ. (K.) b2: Hence تَعْدِيَةُ الفِعْلِ, a phrase of the grammarians, [generally meaning (assumed tropical:) The making the verb transitive,] as in خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ [Zeyd went forth and I made him to go forth]. (TA.) b3: See also 1, first quarter, in seven places: b4: and again, in the latter half, in two places.3 عاداهُ, (K, TA,) inf. n. مُعَادَاةٌ, (S, K, TA,) [He treated him, or regarded him, with enmity, or hostility:] the verb in this phrase is that of which the epithet is عَدُوٌّ, and the subst. is عَدَاوَةٌ. (K, TA.) [It is perhaps from one of the three phrases next following]. b2: عادى الشَّىْءَ signifies He was, or became, distant, or aloof, from the thing; or he made the thing to be, or become, distant, or aloof; syn. بَاعَدَهُ. (TA.) And you say, فُلَانٌ لَا يُعَادِينِى وَلَا يُوَادِينِى, meaning لَا يُجَافِينِى وَلَا يُوَاتِينِى [app. Such a one will not make me to be, or become, remote, or aloof, from him, nor will he comply with me: but لَا يُوَادِينِى properly signifies he will not take from me the دِيَة, or bloodwit]. (TA.) And عَادِ رِجْلَكَ عَنِ الأَرْضِ Draw away thy leg, or foot, from the ground. (TA.) And عَادَى الأَدَاةَ عَنِ البَعِيرِ He raised [partially] the furniture (consisting of the saddle and saddle-cloth) from contact with the camel [so as to render it bearable by him]. (ISh, TA in art. غلق.) b3: عادى شَعَرَهُ He took [somewhat] from his hair: or he raised it, (K, TA,) in washing it: or he neglected it, and did not oil it, or anoint it: or he subjected it time after time to the purification termed وُضُوع, and to washing. (TA.) b4: عادى الوِسَادَةَ He folded the pillow. (TA.) b5: عادى القِدْرَ He lowered one of the three stones upon which the cooking-pot rested, in order that it (the pot) might incline upon the fire. (TA.) b6: عادى بَيْنَ الصَّيْدَينِ, (S, * K,) inf. n. عِدَآءٌ (S, K) and مُعَادَاةٌ, (K,) He made a succession, of one to the other, between the two animals of the chase, (S, K,) by throwing down one of them immediately after the other, (S,) in one طَلَق [or heat]. (S, K.) Imra-el-Keys says, [describing a horse,] فَعَادَى عِدَآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍ

دِرَاكًا وَلَمْ يَنْضَحْ بِمَآءٍ فَيُغْسَلِ [And he made a succession, of one to the other, between a wild bull and a wild cow, by running down one after the other in a single heat, overtaking uninterruptedly, and not breaking out with water (i. e. sweat) so as to become suffused therewith]. (S. [See EM p. 49.]) In like manner also المُعَادَاةُ بَيْنَ رَجُلَيْنِ means The piercing, or thrusting, two men, one after the other, uninterruptedly. (TA.) b7: And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ, from الحُضْرُ. (A in art. حضر.) 4 اعدى الأَمْرَ He passed from, or beyond, another, to the thing, or affair: so in the K. (TA.) But in the M it is said, اعداهُ الدَّآءُ signifies The disease passed from another to him. (TA.) And one says أَعْدَى فُلَانٌ فُلَانًا مِنْ خُلُقِهِ, or مِنْ عِلَّةٍ بِهِ, or جَرَبٍ, (S, TA,) i. e. Such a one made somewhat of his natural disposition, or of a disease, or malady, that was in him, or of mange, or scab, to pass [from him] to such a one; [or infected him therewith; (see two exs., in a verse and a hemistich, cited in the first paragraph of art. جنى;)] and اعداهُ بِهِ signifies the same: and اعدى صَاحِبَهُ He made his companion to acquire the like of what was in him. (TA.) And يُعْدِى is said of the mange, or scab, &c., meaning It passes from him that has it to another; (S, K;) and in like manner one says of a disease, ↓ يتعدّى: (Nh, TA:) but it is said in an explanation of a trad., لَا يُعْدِى شَىْءٌ شَيْئًا [i. e. A thing (meaning disease) does not pass by its own agency to a thing]. (S, TA.) [Therefore] one says, of the mange, or scab, [or the like,] اعداهُ اللّٰهُ God made it to pass from him that had it to one that was near to him, so that he became affected therewith. (Msb.) b2: One says also, of a man, قَدْ أَعْدَى النَّاسَ بِشَرٍّ He has made evil, or mischief, to cleave to men. (TA.) A2: See also 1, near the middle, in two places.

A3: اعداهُ عَلَيْهِ He aided, or assisted, him, (S, Mgh, Msb, K,) and strengthened him, (K,) against him; (S, Mgh, Msb, K;) and avenged him of him; (S, Msb;) namely, one who had wronged him. (S, Mgh, Msb.) and اعداهُ He (a judge) heard his accusation against another, and commanded to bring his adversary. (Mgh.) A4: اعداهُ, (S, Msb, K, TA,) namely, a horse, (S, TA,) and also a man, (TA,) [He made him to run, whether gently or moderately or vehemently: or, as sometimes used,] he made him, (K, TA,) or desired him, (S,) to go the pace termed حُضْر: (S, K, TA:) or he made him to go a pace nearly the same as that termed هَرْوَلَة, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْى: (Msb, TA: [see 1, latter half:]) and ↓ استعداهُ signifies the same. (S.) 5 تَعَدَّوَ see 1, first quarter, in two places: and see 4. b2: [Hence تعدّى said of a verb, It was, or became, transitive.] b3: تعدّى الحَقَّ: and تعدّى

عَلَيْهِ: see 1, second quarter, in two places.

A2: تَعَدَّوْا They found milk, (K, TA,) which they drank, (TA,) and it rendered them in no need of wine: (K, TA:) so in the copies of the K; but correctly, of flesh-meat, as in the M. (TA.) b2: And They found pasturage for their cattle, and it rendered them in no need of purchasing fodder. (K, * TA.) A3: And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (K.) 6 تعادى القَوْمُ The people, or party, became affected, [or infected,] or smitten, (S, TA,) one with the disease of another, or one with the like of the disease of another: (S:) or died, one after another, (S, TA,) in one month, and in one year. (TA.) And تعادت الإِبِلُ The camels died in great numbers. (TA.) b2: And تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ The people, or party, came upon me consecutively with their aid, or assistance. (TA.) b3: One says also, تعادى القَوْمُ (S, K) from العَدَاوَةُ (S) meaning The people, or party, treated, or regarded, one another with enmity, or hostility. (K.) b4: And تعادى مَا بَيْنَهُمْ (S, K) The case, or affair, that was between them became in a bad, or corrupt, state, (S,) or complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them. (K.) b5: And تعادى المَكَانُ The place was, or became, dissimilar in its several parts; and uneven. (TA.) and [hence] one says, بِعُنُقِى وَجَعٌ مِنْ تَعَادِى الوِسَادِ مِنَ المَكَانِ المُتَعَادِى i. e. [In my neck is a pain from the unevenness of the pillow from] the uneven place. (TA.) b6: And تعادى He, or it, was, or became, distant, remote, far off, or aloof, (S, * K, * TA,) عَنْهُ from him, or it. (S, TA.) A2: تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (K, TA.) 8 إِعْتَدَوَ see 1, second quarter, in three places. b2: الاِعْتِدَآءُ in supplication [to God] is The exceeding the limits of the [Prophet's] rule, or usage, that has been transmitted from generation to generation. (TA.) 10 الاِسْتِعْدَآءُ signifies The asking, or demanding, of aid, or assistance, (Mgh, Msb,) and of vengeance, or avengement, (Mgh,) and of strengthening: (Msb:) and also the act of aiding, or assisting. (Mgh.) You say, استعداهُ He asked, or demanded, of him (i. e. the prince, or governor, or commander, S, Mgh, Msb) aid, or assistance, (S, Mgh, Msb, K,) عَلَيْهِ against him, (S, Mgh, Msb,) namely, one who wronged him: (Mgh, Msb:) [or,] accord. to El-Khuwárezmee (who derives it from العَدِىُّ signifying الرَّجَّالَةُ الَّذِينَ يَعْدُونَ), استعدى [or استعدى القَاضِىَ] means he asked, or demanded, of the judge, that he should make his foot-messengers to run in quest of his antagonist and to bring him, for the purpose of exacting from him his right, or due. (De Sacy's Chrest. Arabe, sec. ed., iii. 100. [and an explanation similar to this, but not a similar derivation, is indicated in the Mgh by an explanation of أَعْدَاهُ, q. v.]) b2: See also 4, last sentence.

عَدَا, as a verb, or a preposition, or both, denoting an exception: see 1, last sentence.

عَدْوٌ an inf. n. of 1 [q. v.] b2: فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.) عِدْوٌ: see عِدًى: b2: and see also عَدَآءٌ.

عَدًى [or عَدًا]: see عُدْوَةٌ, in two places: and عَادٍ, last sentence.

عُدًى: see the next paragraph.

A2: [It is also a pl. of عَدُوٌّ, q. v.]

عِدًى The stones of a grave; as also ↓ عُدًى: (KL:) [i. e.] the broad stones with which the [oblong excavation called] لَحْد is covered over: (AA, TA:) or a thin stone with which a thing is concealed, or covered over; as also ↓ عِدَآءٌ; (K, TA;) the latter written in [a copy of] the M ↓ عَدَاءٌ, like سَحَابٌ; but [the former explanation seems to be the more correct, for] it is added in the K that one thereof is termed ↓ عِدْوٌ; and accord. to this, the word expl. above [or each of the two words expl. above] is a pl. (TA. [See also عِدْوَةٌ.]) b2: And Any piece of wood that is put between two [other] pieces of wood. (K, * TA.) A2: See also عُدْوَةٌ, in two places: and عَادٍ, last sentence: b2: and عُدَوَآءُ: b3: and عَدَآءٌ.

A3: [It is also a pl. of عَدُوٌّ, which see in two places.

A4: ] And عِدَى is used as a prefixed n. for عِدَة as syn. with وَعْد. (Fr; S and L in art. وعد, q. v.) عَدْوَةٌ [inf. n. un. of عَدَا: pl. عَدَوَاتٌ. b2: Hence the saying, السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, expl. voce بَدَآءٌ, in art. بدو. See another reading of this saying voce عَدَوَانٌ.] b3: [Hence also,] one says, لَهُ عَدْوَةٌ شَدِيدَةٌ He has a vehement run of the kind termed عَدْو, inf. n. of عَدَا. (Msb) b4: عَدْوَةُ الأَمَدِ means The extent of the eyesight. (TA.) And one says, هُوَ مِنِّى عَدْوَةَ القَوْسِ [app. meaning He, or it, is at the distance of a bowshot from me]. (TA.) A2: See also عُدْوَةٌ. b2: عَدَايَا is used in poetry as a pl. of عدوة [app. عَدْوَةٌ, but in what sense is not shown]. (TA.) عُدْوَةٌ and ↓ عِدْوَةٌ, (S, Msb, K,) the former of the dial. of Kureysh and the latter of the dial. of Keys, (Msb,) and ↓ عَدْوَةٌ, (K,) all mentioned by ISd, (TA,) The side of a valley; (S, Msb, K;) as also ↓ عِدًى; (K;) which last likewise signifies [absolutely] a side, or lateral part or portion; and so ↓ عَدًى; (K, TA; [see both voce عَادٍ, last sentence;]) thus in the M; (TA;) and the pl. is أَعْدَآءٌ; (K, TA;) or this last signifies [particularly] the sides of a valley, and so do ↓ عِدًى and ↓ عَدًى: (TA:) the pl. of عُدْوَةٌ and ↓ عِدْوَةٌ is عِدَآءٌ and [of عُدْوَةٌ] عُدَيَاتٌ also. (S.) b2: And عُدْوَةٌ signifies also An elevated place; and so ↓ عِدْوَةٌ: (AA, S, K:) pl. [as above, i. e. of both] عِدَآءٌ and [of the former] عُدَيَاتٌ [also]. (K. [In some copies of the K, the latter pl. is written عَدَيَاتٌ; in the CK عُدْياتٌ; but it is correctly عُدَيَاتٌ, as above, thus in my copies of the S; and perhaps عِدَيَاتٌ may also be a pl., i. e. of عِدْوَةٌ, being thus written accord. to the TA in copies of the S.]) b3: And A place far extending: (K, TA:) mentioned by ISd. (TA.) b4: See also عَدَآءٌ. b5: [Reiske, as stated by Freytag, has expl. عُدْوَةٌ as signifying “ Atrium, impluvium domus: ” but this the former has app. done from his having found عدوة erroneously written for عَذِرَة.]

A2: عُدْوَةٌ signifies also The kind of plants, or herbage, termed خُلَّة; i. e., in which is sweetness. (TA.) عِدْوَةٌ: see عُدْوَةٌ, in three places: b2: and see also عَدَآءٌ. b3: [Freytag states, as from the Deewán of the Hudhalees, that, accord. to some, it signifies A stone with which a grave, or a well, is covered: and that the pl. is ↓ عَدَآءٌ: this latter, if correct, is a quasi-pl. n.: but perhaps it is correctly عِدَآءٌ: see عِدًى, first sentence.]

A2: أُمُور عِدْوَة [app. أُمُورٌ عِدْوَةٌ, or perhaps أُمُورُ عِدْوَةٍ,] signifies Remote affairs. (TA.) عَدْوَى Mange, or scab, or other disease, that passes, or is transitive, from one to another; (S, K, TA;) a transitive disease; and such is said to be the جَرَب, and the بَرَص, and the رَمَد, and the حَصْبَة, and the جُذَام, and the وَبَآء, and the جُدَرِىّ. (Kull p. 259.) You say, لَا تُقَرِّبْهُ مِنْهُ فَإِنَّ بِهِ عَدْوَى Do not thou bring him near to him, for in him is a disease such as the mange, or scab, that is transitive from one to another. (TK.) b2: And The transition of the mange, or scab, or other disease, from him that has it to another: (S, K, TA, TK:) the subst. from يَعْدُو said of the mange, or scab, expl. above, as meaning “ it passes ” &c. (Msb. [See 1, first quarter.]) It is said in a trad., لَا عَدْوَى, i. e. لَا يُعْدِى شَىْءٌ شَيْئًا [A thing (meaning disease) does not pass by its own agency to a thing]; (S;) or [lit.] there is no transition of the mange, or scab, or other disease, from him that has it to another. (TK.) b3: And i. q. فَسَادٌ [i. e. Badness, corruptness, unsoundness, &c.]. (K, TA. [In the CK erroneously written in this sense عُدْوٰى; which, however, being an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ, q. v., may be correctly used as having the same, or nearly the same, meaning.]) So in the saying, ?? [In him, or it, is badness, &c.]. (TK.) A2: A(??) A demand that one makes upon a prefect, or governor, [or judge,] to aid, or assist, him against him who has wronged him, i. e. to inflict penal retribution on him, (IF, S, Msb,) for his wrongdoing to him. (IF, Msb.) b2: and Aid, or assistance, against a wrongdoer, (S, Mgh, TA,) required of a judge, for the bringing into his presence the antagonist: and also applied to a signet, or a [sealed] piece of clay, given by the judge as a token to denote the summoning of him whose presence is required. (Mgh.) عُدَوَآءُ (S, K) and ↓ عَادِيَةٌ and ↓ عَدَآءٌ (K) Distance, or remoteness, (S, K, TA,) as also ↓ عِدًى, (Ham p. 377,) [or particularly] of a house, or an abode, or a dwelling. (S, TA.) [Hence,] one says, طَالَتْ عُدَوَاؤُهُمْ Their distance, or remoteness, one from another, and their separation, was, or became, long. (TA.) b2: Also (i. e. the first and ↓ second and ↓ third words) Occupation, or business, that turns one away, or back, from a thing: (K, TA:) or عُدَوَآءُ signifies a custom, or habit, of occupation or business: (TA:) and عُدَوَآءُ الشُّغْلِ, the hindrances, or impediments, of occupation or business: (S, TA:) and one says, جِئْتَنِى وَأَنَا فِى عُدَوَآءَ عَنْكَ i. e. [Thou camest to me when I was engaged] in an occupation that diverted [me from thee]: (so in one of my copies of the S:) the pl. of ↓ عَادِيَةٌ is عَوَادٍ: (TA:) عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert [or intervene as obstacles] by occupying or busying: (S:) and you say, عَوَادِ ↓ عَدَتْ, [lit.] meaning Things, or events, turning away, or back, turned, or have turned, away, or back; [but this phrase, when followed by دُونَ or بَيْنَ, I would rather render, simply, obstacles occurred, or have occurred;] (S, TA;) thus in the latter of two verses cited voce حَبَّ. (S.) b3: عُدَوَآءُ الدَّهْرِ means The shifting, and varying, of time or fortune. (TA.) b4: and عُدَوَآءُ الشَّوْقِ What has severely affected, distressed, or afflicted, its sufferer, of the yearning, or longing, of the soul, or of longing desire. (TA.) b5: And عُدَوَآءُ signifies also A مَرْكَب [i. e. beast, or saddle, or thing on which one rides,] that is not easy: (K:) or, accord. to As, a place where he who sits thereon is not in a state of ease: and one says, جِئْتُ عَلَى مَرْكَبٍ ذِى عُدَوَآءَ i. e. [I came upon a beast, or saddle, &c.,] that was not easy: (S:) and جِئْتُكَ عَلَى فَرَسٍ ذِى عُدَوَآءَ, the last word imperfectly decl., i. e. [I came to thee upon a horse] that was not easy: (TA:) and جَلَسَ عَلَى عُدَوَآءَ He sat upon an uneven thing or place; (M, TA;) the last word imperfectly decl., as is said by ISd. (TA.) b6: Also Dry, hard, land; (K, TA;) sometimes occurring in a well when it is dug; and sometimes it is stone, from which the digger turns aside: and one says, أَرْضٌ ذَاتُ عُدَوَآءَ, meaning land that is not even, or plain; not easy to walk or ride or lie upon: or, as some say, it means a rough, rugged, place: or an elevated place upon which the camel lies down and then reclines thereon upon his side, having by his side a depressed place, which causes him to tend downwards, in consequence whereof he becomes in the state termed تَوَهُّنٌ, [weak, or languid, and unable to rise,] i. e. in the condition of extending his body towards the low place while his legs are upon the عُدَوَآء, which is the elevated, so that he is unable to rise, and dies. (TA.) A2: And [it is said that] العُدَوَآءُ also signifies اناخة قليلة [app. إِنَاخَةٌ قَلِيلَةٌ, meaning A little, or brief, making of a camel to lie down upon the breast, as is done on the occasions of mounting and dismounting &c.]. (TA.) عُدْوِىٌّ and عُدَوِىٌّ [are rel. ns. of which only the fem. forms are mentioned, in what here follows]. عُدْوِيَّةٌ and عُدَوِيَّةٌ are rel. ns. of عُدْوَةٌ as meaning “ the kind of plants, or herbage, termed خُلَّة,” the former reg. and the latter irreg.; and عَوَادٍ [pl. of ↓ عَادٍ or of عَادِيَةٌ] is a possessive epithet [from the same], without the relative ى: [all are app. applied to camels, as meaning Having for their pasture the plants, or herbage, called عُدْوَة, above mentioned: but it is immediately added,] and عُدْوِيَّةٌ and عُدَوِيَّةٌ applied to camels signify that pasture upon the [plants called] حَمْض: (TA:) and ↓ عَادِيَةٌ and [the pl.] عَوَادٍ, so applied, have this latter meaning accord. to the M and K: but accord. to the S, they are applied to camels as meaning abiding among the [trees called] عِضَاه, not quitting them, and not pasturing upon the حَمْض; and so is [the pl.] عَادِيَاتٌ. (TA in another portion of this art.) [See also عَاذِيَةٌ, in art. عذو.]

عِدَوِىٌّ, being a rel. n. of عِدَةٌ, see in art. وعد.

عَدَوِيَّةٌ The herbage of the صَيْف [q. v., here app. meaning spring], after the departure of the رَبِيع [q. v., here app. meaning winter]: (S, K:) it is applied to the young trees which then become green and are depastured by the camels: (S:) or, as some say, the [plants, or herbage, called] رَبْل [q. v.]. (TA.) b2: And The young ones of sheep or goats. (K.) b3: And Female infants [of the age] of forty days; (K, TA; [in the CK, نَبات is erroneously put for بَنَات;]) but when their [hair termed] عَقِيقَة has been cut off, this appel-lation is no longer applied to them: so says Lth; but Az pronounces him to have erred: (TA:) or it is with غ (K, TA) and ذ, both dotted, or only the former of them dotted, and one of them is called غَدِىٌّ [or غَدَوِىٌّ, or غَذِىٌّ or غَذَوِىٌّ]: thus in the M, and thus accord. to Az. (TA.) عُدْوَانٌ [expl. in the S as signifying Sheer or unmixed, wrongful or unjust or injurious or tyrannical conduct,] is an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]; (ISd, Msb, K;) as also عِدْوَانٌ. (ISd, K.) عَدَوَانٌ, applied to a wolf, (S, K,) means يَعْدُو عَلَى النَّاسِ [i. e. That acts aggressively against men]; (S, TA;) i. q. ↓ عَادٍ [app. in this sense], (K, TA,) which occurs in a trad. applied to a beast of prey, (TA,) an epithet applied to a beast of prey by the Prophet: (Mgh:) one says سَبُعٌ عَادٍ and سِبَاعٌ عَادِيَةٌ. (Msb.) [In the S, immediately after the words يَعْدُو عَلَى النَّاسِ, it is added, and hence their saying, السُّلْطَانُ ذُو عَدَوَانٍ وَذُو بَدَوَانٍ; and thus I find the saying cited as from the S in arts. عدو and بدو of the PS: but I think that عَدَوَانٍ and بَدَوَانٍ, here, are mistranscriptions for عَدَوَاتٍ and بَدَوَاتٍ, as I find them written in my copies of the S and TA in the arts. above mentioned: see عَدْوَةٌ, above; and see بَدَآءٌ in art. بدو, where it seems to be clearly shown that بَدَوَاتٍ is correct, as pl. of بَدَاةٌ.] b2: Also, (S, K, and Ham p. 81,) and ↓ عَدَّآءٌ, (Mgh, Msb, K, and Ham ubi suprà,) That runs vehemently, or much; (S, Mgh, Msb, K; *) i. q. شَدِيدُ العَدْوِ, (S, TA,) or كَثِيرُ العَدْوِ; (Ham;) applied to a horse: (Mgh, and Ham:) [and to a man:] الشَّدِيدَةُ, in the K, is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ. (TA.) عَدَآءٌ an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (S, Mgh, Msb, K.) b2: And, as also ↓ عِدَآءٌ, A single طَلَق [or heat; i. e., a single run, at once, to a goal, or limit]; (K, TA;) of a horse. (TA.) A2: And عَدَآءُ كُلِّ شَىْءٍ, (S, K,) as also ↓ عِدَاهُ, (K, TA,) [the latter written in the CK عِداؤُهُ, but] the former is with the lengthened ا and the latter with the shortened ا, (TA,) and ↓ عِدْوُهُ and ↓ عِدْوَتُهُ and ↓ عُدْوَتُهُ, (K,) signify طَوَارُهُ, (S, K,) i. e. [The equal, of anything, in breadth and length; or] what is coextensive with anything in its breadth and its length. (S, TA.) One says, لَزِمْتُ عَدَآءَ الطَّرِيقِ, or النَّهْرِ, or الجَبَلِ, meaning طَوَارَهُ [i. e. I kept to the tract coextensive in its breadth and its length with the road, or the river, or the mountain]. (TA.) A3: See also عُدَوَآءُ, first and third sentences.

A4: And see عِدًى, and عِدْوَةٌ.

عِدَآءٌ: see the next preceding paragraph: A2: and see also عِدًى.

عَدُوٌّ And enemy, contr. of وَلِىٌّ, (S,) or of صَدِيقٌ, (K,) or of صَدِيقٌ مُوَالٍ; (Msb;) an epithet, but resembling a subst.: (S:) [and (like our word “ enemy ” in military parlance) a hostile party: for] it is used alike as sing. and pl. and masc. and fem.; (Msb, K;) as is said in the “ Muk-tasar el-' Eyn: ” (Msb:) but sometimes it is dualized and pluralized and feminized: (K:) the pl. is أَعْدَآءٌ; (S, Msb, K;) and the pl. of أَعْدَآءٌ is أَعَادٍ; (Msb, K; *) and عِدًى and عُدًى are also pls. of عَدُوٌّ; (S, Msb, K; [each improperly termed in the K اِسْمُ جَمْعٍ; for فِعَلٌ and فُعَلٌ are measures of pls., not of quasi-pl. ns.;]) the former said by ISk to be the only pl. of this measure among epithets; (S, Msb; *) and عُدَاةٌ, with damm and with ة, is another pl.; (Th, S, Msb;) and is pl. of ↓ عَادٍ, (K, TA,) which is syn. with عَدُوٌّ; (S, K, TA;) as in the saying of a woman of the Arabs, أَشْمَتَ رَبُّ العَالَمِينَ عَادِيَكَ [May the Lord of the beings of the universe make thy enemy to rejoice at thy affliction]: (S, TA:) the fem. form of عَدُوٌّ is عَدُوَّةٌ, (S, Msb,) which is said by Az to be used when the meaning of an epithet is intended: (Msb:) it is said by ISk, (S, TA,) and in the “ Bari',” (Msb,) that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ but its fem. is without ة, except عَدُوَّةٌ, (S, Msb, K,) in the phrase هٰذِهِ عَدُوَّةٌ اللّٰهِ [This woman is the enemy of God]: accord. to Fr, عَدُوَّةٌ has the affix ة to assimilate it to صَدِيقَةٌ; for a word is sometimes formed to accord with its contr.: (S, TA:) Az says that he heard certain of the tribe of 'Okeyl say, [of some women,] هُنَّ وَلِيَّاتُ اللّٰهِ and عَدُوَّاتُ اللّٰهِ and أًوْلِيَاؤُهُ and أَعْدَاؤُهُ [i. e. They are the friends of God and the enemies of God]. (Msb.) [The pl.] عِدًى signifies also Persons distant, or remote, one from another: (ISd, K, TA:) and (K) strangers, or foreigners: (ISk, S, K, TA:) and such as are distant, or remote, in respect of relationship; or not relations: (TA:) as well as enemies: (M, TA:) كَالأَعْدَآءِ, which is added in the K after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ. (TA.) عَدِىٌّ is a pl. [or rather a quasi-pl. n.] of عَادٍ, q. v. (S, TA.) عَدَاوَةٌ Enmity, or hostility; (S, K, TA;) like مُعَادَاةٌ [inf. n. of 3, q. v.]. (TA.) عَدَّآءٌ: see عَدَوَانٌ, last sentence.

عَادٍ [act. part. n. of عَدَا, q. v. b2: As such particularly signifying] Acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit: (Msb, TA:) pl. عَادُونَ. (Msb.) Hence the saying, لَا أَشْمَتَ اللّٰهُ بِكَ عَادِيَكَ i. e. [May God not make to rejoice at thy affliction] him who acts wrongfully to thee. (TA.) [And hence the phrase لِصٌّ عَادِى ظَهْرٍ, expl. in art. ظهر.] See also عَدَوَانٌ. And see عَدُوٌّ, with which it is syn. b3: Also Seizing, or carrying off, by force; or snatching at unawares. (TA.) and العَادِى signifies [particularly] The lion; (K, TA;) because of his injuriousness, and his seizing men and making them his prey. (TA.) b4: ↓ عَدِىٌّ is a pl. of عَادٍ, [or rather a quasi-pl. n.,] like as غَزِىٌّ is of غَازٍ; as such signifying Runners upon their feet: (S, TA:) or a company of men, (K, TA,) in the dial. of Hudheyl, (TA,) that run to the fight (K, TA) and the like: (TA:) or the first, of the footmen, [or foot-soldiers,] that charge, or assault; (K, TA;) because they run quickly: (TA:) like عَادِيَةٌ, (K, TA,) of which the pl. is عَوَادٍ, (TA,) in both senses: or this signifies the horsemen; (K, TA;) i. e. the first, of the horsemen, that charge, or assault, in a hostile, or predatory, incursion, especially; (TA;) or horses making a hostile, or predatory, incursion; and hence [the pl.] العَادِيَات in the Kur c. 1. (TA in the supplement to this art.) And accord. to ElKhuwárezmee, عَدِىٌّ particularly signifies The foot-messengers of the sovereign, and of the judge, who are made to run in quest of one against whom an accusation has been made, and to bring him, for the purpose of exacting from him the right, or due, of his accuser. (De Sacy's Chrest. Arabe, sec. ed., iii. 100.) A2: عَادِى العَوَادِى, a phrase used by a poet, is expl. by IAar as meaning The hardest, or most pressing, or most severe, of occupations that turn one away, or back, from a thing. (TA.) A3: See also عَادٍ and its fem. عَادِيَةٌ voce عُدْوِىٌّ.

A4: عَادِيَا اللَّوْحِ signifies طَرَفَاهُ [The two extremities, or two sides, of the tablet or the like]; (K, TA;) each of them being called عادى [i. e.

عَادِى اللَّوْحِ, or a mistranscription for عَادٍ], like عِدى [i. e. ↓ عِدًى or ↓ عَدًى, both mentioned above, voce عُدْوَةٌ, as meaning, absolutely, a side, or lateral part or portion]. (TA.) عَادِيَةٌ [fem. of.عَادٍ, q. v.

A2: As a subst., it signifies] Wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief; (S, TA;) as in the saying دَفَعْتُ عَنْكَ عَادِيَةَ فُلَانٍ [I repelled, or have repelled, from thee the wrongdoing &c., and the evil, or mischief, of such a one]: (S:) it is an inf. n. [or rather a quasi-inf. n.] like عَاقِبَةٌ: and signifies also sharpness, or hastiness, of temper; and anger. (TA.) Also The harm, or hurt, of poison. (Har p. 304.) A3: See also عُدَوَآءُ, in three places.

A4: عَوَادِى الكَرْمِ, (K, TA,) of which عَادِيَةٌ is the sing., (TA,) signifies The grape-vines that are planted at the feet, or roots, of great trees. (K, TA.) أَعْدَى [a noun denoting the comparative and superlative degrees, and having several different significations]. أَعْدَى مِنَ الجَرَبِ More transitive, or wont to pass from one to another, than the mange, or scab, is a prov. (Meyd.) and أَعْدَى مِنَ الثُّؤَبَآءِ is another prov., having a similar meaning [i. e. More wont to pass from one to another, or, as we commonly say, more catching, than yawning]; (Meyd;) for when a man yawns in the presence of others, they become affected as he is. (TA in art. ثأب.) b2: أَعْدَى مِنَ الذِّئْبِ is also a prov., and may mean More wrongful, or more inimical, or more vehement in running, than the wolf. (Meyd.) أَعْدَى مِنْ سُلَيْكٍ, another prov., (expl. in the latter half of the first paragraph,) is from العَدْوُ. (Meyd.) b3: هُوَ أَعْدَى شَىْءٍ [app. meaning It is the most effectual thing to aid, or assist, or to avenge; أَعْدَى in this case being irregularly formed from the augmented verb in the phrase أَعْدَاهُ عَلَيْهِ]. (TA in art. ادو: see آدَى in that art.) تَعَادٍ Uneven places, (K, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) As mentions the saying نِمْتُ عَلَى

↓ مَكَانٍ مُتَعَادٍ, meaning [I slept upon] a place dissimilar in its several parts; uneven: and هٰذِهِ

↓ أَرْضٌ مُتَعَادِيَةٌ This is land having in it burrows, and [trenches, or channels, such as are termed]

لَخَاقِيق. (S, TA.) مَا لِى عَنْ فُلَانٍ مَعْدًى means There is not for me any going beyond such a one to another, nor any stopping short of him. (S.) مَعْدُوٌّ: see what next follows.

فُلَانٌ مَعْدِىٌّ عَلَيْهِ and ↓ مَعْدُوٌّ (S, K *) mean [Such a one is] treated wrongfully, unjustly, injuriously, or tyrannically: (K:) the ى in مَعْدِىٌّ is substituted for و because the latter [in this case] is deemed difficult of utterance. (S.) مُتَعَادٍ; and its fem., with ة: see تَعَادٍ.

صل

ى1 صَلَاهُ, (S, M, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. صَلْىٌ, (S, M, K,) He roasted, broiled, or fried, it, namely, flesh-meat, (S, M, Msb, K,) &c.; (S;) and صَلَاهُ فِى النَّارِ and عَلَى النَّارِ signify the same; and also he burned it. (TA.) And (so in the M, but in the K “ or ”) صَلَاهُ (M, K) فِى النَّارِ (M) He threw it into the fire to be burned; as also ↓ اصلاهُ; and ↓ صلّاهُ, (M, K,) inf. n. تَصْلِيَةٌ; (TA;) namely, flesh-meat. (M, K. [But see the next sentence.]) And صَلَاهُ النَّارَ and فِى النَّارِ and عَلَى النَّارِ, (M, K,) inf. n. صَلْىٌ and صُلِىٌّ and صِلِىٌّ; (M;) and النَّارَ ↓ اصلاهُ, and النَّارَ ↓ صلّاهُ; He made him to enter into the fire, and to remain, stay, dwell, or abide, therein: (M, K:) and فُلَانٌ النَّارَ ↓ صُلِّىَ [Such as one was made to enter into the fire, &c.]: (M:) [or] you say, صَلَيْتُ الرَّجُلَ نَارًا, meaning I made the man to enter fire and to be burned: and ↓ أَصْلَيْتُهُ, with ا, when you mean I threw him, or cast him, into the fire, as though intending burning [him]; as also ↓ صَلَّيْتُهُ, inf. n. تَصْلِيَةٌ. (S.) b2: And صَلَيْتُ فُلَانًا, (T, TA,) or لِفُلَانٍ, (S, TA,) (tropical:) I laboured in a case, or an affair, desiring to calumniate, or slander, such a one therein, and to cause him to fall into destruction: (T, S, TA:) or صَلَيْتُهُ and صَلَيْتُ لَهُ both signify I calumniated, or slandered, him, and caused him to fall into destruction, (M, TA,) in consequence thereof: (M:) or, accord. to the K, صَلَى

فُلَانًا, of which the inf. n. is صَلْىٌ, signifies he soothed, coaxed, wheedled, or cajoled, such a one: or deceived, deluded, beguiled, circumvented, or outwitted, him: which meanings are not in any of the three lexicons above mentioned: accord. to the A, صَلَيْتُ بِفُلَانٍ [probably a mistranscription for لِفُلَانٍ] means (tropical:) I framed a stratagem, or plot, to cause such a one to fall; there said to be tropical. (TA.) b3: صَلَى يَدَهُ بِالنَّارِ [said in the TA to be a mistake]: see 2.

A2: صَلِىَ النَّارَ, (S, M, Msb, K,) and بِالنَّارِ, (M, Msb, K,) aor. ـْ (S, Msb, * K, *) inf. n. صَلًى, (Msb,) or صُلِىٌّ, (S, K, [صَلْيًا in the CK being a mistranscription for صُلِيًّا,]) or both, (M,) and صِلِىٌّ and صِلَآءٌ, (M, K,) and accord. to the K صَلَآءٌ, but this is a mistake for صَلًى, (TA,) He was, or became, burned [by the fire]: (S:) or he endured, or suffered, the heat of the fire; as also النَّارَ ↓ تصلّى: (M, K:) or he felt the heat of the fire: (Msb:) and one says ↓ تصلّى

حَرَّ النَّارِ and ↓ اصطلاهُ [in this last sense or in the sense next preceding]: (Ham p. 792:) and صَلِىَ النَّارَ he entered into the fire: (TA in art. بله: see an ex. voce بَلْهَ:) or, accord. to Er-Rághib, صَلِىَ بِالنَّارِ means he was tried (بُلِىَ) by fire, or by the fire; and so بِكَذَا (assumed tropical:) [by such a thing, as though by fire]. (TA.) [In the Kur, in which are many exs. of it, (iv. 11, xiv. 34, xvii. 19, &c.,) it is always trans. by itself, without بِ.] And صَلِىَ بِالأَمْرِ, (S, M, *) and بِالحَرْبِ; (S;) and الأَمْرَ ↓ تصلّى, and الحَرْبَ; (M;) He endured, or suffered, the heat, and severity, or vehemence, of the affair, or case, and of the war, or fight: (S, M:) Aboo-Zubeyd says, حَرَّ حَرْبِهِمُ ↓ فَقَدْ تَصَلَّيْتُ المَقْرُورُ مِنْ قَرَسِ ↓ كَمَا تَصَلَّى

[And I have suffered the heat and vehemence of their war, like as he who is affected with cold suffers in consequence of coldest and most abundant hoar-frost]. (M.) A3: [It is said that] صَلِىَ الرَّجُلُ signifies also لَزِمَ [i. e. The man kept to, or clave to, a thing]; and so ↓ اصطلى: whence Zj holds صَلَاةٌ [expl. in art. صلو] to be derived; because it is a keeping, or cleaving, to that which God has appointed: and hence also, [it is said,] فِى النَّارِ ↓ مَنْ يُصَلَّى, i. e. يلزم [app. يُلْزَمُ, meaning مَنْ يُلْزَمُ النَّارَ He who is made to keep, or cleave, to the fire; nearly agreeing with صَلَّاهُ النَّارَ as expl. above from the M and K]. (TA.) A4: and صَلَيْتُ الظَّهْرَ means I struck, or beat, that part of the back which is called صَلًا: or I hit that part: but this is extr.; for by rule it should be صَلَوْتُهُ, like as Hudheyl say. (M. [See 1 in art. صلو.]) 2 صَلَّىَ see 1, second sentence; and third sentence in three places; and last sentence but one. b2: One says also, صلّى يَدَهُ بِالنَّارِ, (M, TA,) accord. to the K ↓ صَلَى, [without teshdeed,] but this is wrong, as is shown by a verse cited in the M, (TA,) He warmed his hand with the fire. (M, K, TA.) [And it is said in the TA that صلا ظَهْرَهُ بالنهر means أَدْفَأَهُ: but I think that the right reading is صلّى ظَهْرَهُ بِالنَّمِرَةِ, i. e. He warmed his back with the woollen garment called نَمِرَة.] b3: And صَلَّيْتُ العَصَا بِالنَّارِ I made the staff supple, and straightened it, by means of fire: (S:) or صلّى العَصَا عَلَى النَّارِ, (M, K,) inf. n. تَصْلِيَةٌ; (K;) and ↓ تصلّاها; he parched and darkened the staff upon the fire; syn. لَوَّحَهَا: (M, K:) or صلّى العَصَا he straightened the staff by turning it round over the fire: (T in art. دوم: see an ex. in a verse cited in that art., conj. 10:) and صَلَّيْتُ القَنَاةَ I straightened the spear-shaft by means of fire: (A, TA:) and صَلَّيْتُ العُودَ بِالنَّارِ I rendered supple the stick, or branch, by means of fire. (Msb.) 4 أَصْلَىَ see 1, second sentence; and third sentence in two places.5 تَصَلَّىَ see the next paragraph, in two places: b2: see also 1, latter half, in five places: b3: and see 2, last sentence.8 اصطلى He warmed himself (M, K) بِالنَّارِ [by means of the fire]: (M:) one says, اِصْطَلَيْتُ بِالنَّارِ and بِهَا ↓ تَصَلَّيْتُ [app. meaning I warmed myself by means of the fire]: (S:) or اصطلى النَّارَ and بِالنَّارِ mean he became warm by means of the fire: and بِالنَّارِ ↓ تصلّى, he became burnt by the fire. (MA.) Hence, in the Kur [xxvii. 7 and xxviii. 29], لَعَلَّكُمْ تَصْطَلُونَ [May-be ye will warm yourselves]: (TA:) in relation to which it is said that the time was winter, and therefore الاِصْطِلَآء

was needed. (M, TA.) b2: It is also said of the chameleon, as meaning He repaired to the sun. (M and L in art. شقذ: see an ex. in a verse cited voce شَقَذَانٌ.) b3: And one says of a courageous man, with whom one cannot cope, لَا يُصْطَلَى بِنَارِهِ [lit. One cannot warm himself by means of his fire; meaning (assumed tropical:) one cannot approach him when he is inflamed with rage, especially in fight, or battle]. (S.) The phrase may be also used satirically, as meaning (assumed tropical:) One will not seek his hospitality. (Meyd. [See Freytag's Arab. Prov. ii. 588.]) b4: See also 1, latter half, in two places.

صَلًى: see صَلَآءٌ.

صَلَآءٌ: see صَلَايَةٌ.

صِلَآءٌ Roasted, broiled, or fried, flesh-meat. (S, M, K.) b2: And, as also ↓ صَلًى, (S, M, K,) the former with kesr and the latter with fet-h, (S,) Fuel; (S, * M, K;) syn. وَقُودٌ; (M, K, TA; [in the CK, erroneously, وُقُود;]) i. e. مَا تُوقَدُ بِهِ النَّارُ; (TA;) you say صِلَآءُ النَّارِ and صَلَى النَّارِ: (S:) or both signify fire: (M, Mgh, K:) or صِلَآءٌ signifies the heat of fire. (Msb.) One says, هُوَ

أَحْسَنُ مِنَ الصِّلَآءِ فِى الشِّتَآءِ [It, or he, is better than fire in winter]. (TA.) صَلِىٌّ: see مَصْلِىٌّ.

صَلَآءَةٌ: see what next follows.

صَلَايَةٌ and ↓ صَلَآءَةٌ, (S, M, Mgh, K,) the latter with ء because ↓ صَلَآءٌ is used as the pl., [or rather coll. gen. n.,] but not by those who say صَلَايَةٌ, (Sb, M,) [for] the pl. [of this] is صُلِىٌّ and صِلِىٌّ (K) and صَلَايَاتٌ, (MA,) i. q. فِهْرٌ [i. e. A stone such as fills the hand; or of the size of that with which one bruises and breaks walnuts and the like]: (S:) or a thing with which perfume is bruised, brayed, or pounded: (M, K:) or a stone upon which one bruises, or powders, (MA, Mgh,) perfume or some other thing; (Mgh;) that with which [not upon which] one does so being called مِدْوَكٌ. (MA.) Imra-el-Keys [in a verse of his Mo'allakah, (see EM p. 45,) as some relate it,] uses the phrase صَلَايَةُ حَنْظَلِ, because colocynths, when they have become dry, are split therewith. (S. [But there are two other readings, صَرَايَة and صَرَابَة.]) b2: Also, (K,) as being likened thereto, (TA,) (assumed tropical:) The forehead. (K.) b3: And the former word, A rough, rugged, سَرِيحَة [or long strip] of [high ground such as is termed] قُفّ. (ISh, Az, TA.) صِلِّيَانٌ: see art. صل.

صَالٍ is expl. by Freytag as meaning Heated or warmed (“ calefactus ”), and burnt: and the pl. is said by him to be صُلِىٌّ: but he names no authority: if this be correct, it must be a possessive epithet from صَلِىَ.]

صَالِيَةٌ A support for the cooking-pot, such as is termed أُثْفِيَّةٌ. (MA.) مَصْلِىٌّ Roasted, broiled, or fried; as also ↓ صَلِىٌّ. (Ham pp. 13-14. [Both of these words are there without any syll. signs.]) It is said in a trad., أُتِىَ بِشَاةٍ مَصْلِيَّةٍ i. e. A roasted sheep, or goat, was brought. (S, TA.) b2: And صَيْحَانِيَّةٌ مَصْلِيَّةٌ means [A date of the sort called صَيْحَانِىّ] dried in the sun. (A, TA.) أَرْضٌ مَصْلَاةٌ A land abounding with the plant called صِلِّيَان. (K.) مِصْلَاةٌ A snare that is set up for birds &c.: (S, M: *) pl. مَصَالٍ. (S, M.) It is said in a trad., إِنَّ لِلشَّيْطَانِ فُخُوخًا وَمَصَالِىَ (S) or مَصَالِىَ وَفُخُوخًا i. e. [Verily to the Devil belong snares and traps] with which he catches men. (M.) مُصْطَلًى The limbs of a man, or his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire: (AHeyth, L in art. برد:) or the face and extremities. (Z, TA.) One says, بَرَدَ المَوْتُ عَلَى مُصْطَلَاهُ. (AHeyth, L in art. برد: see 1 in that art.)

حرم: حرمه من الشيء: منعه عنه ومنه (بوشر، دي ساسي ديب 9: 46).
وحرم: أبسل، جعله حراما (بوشر، همبرت ص157) وفصله عن الجماعة (ألكالا) (فهو محروم) (محيط المحيط، بوشر) وفيها محروم وهو الذي وقع عليه الحِرم.
حرَّم (بالتشديد). حرَّم الشيء على نفسه: جعله حراما أي ممنوعا من فعله (بوشر).
وحرَّم الرجل: فصله عن الجماعة (فوك، ألكالا: أماري ص 421).
وحرَّم: ذكرها فوك في مادة ( Pallium) .
أحرم: حَرَم، اعدم، منع (بوشر) وأحرم بمعنى قال الله اكبر في افتتاح الصلاة (انظر لين في مادة حرّم) (البكري ص139، المقري 1: 544، 2: 533، رياض النفوس (ص60 ق، 74 و) ومن هذا: أحرم بالصلاة أي دخل فيها. وفي معجم لين تحرَّم بالصلاة في نفس المعنى. وفي رياض النفوس (ص77 ق): فقال السلام عليك واستقبل القبلة وأحرم بالصلاة. ويقال في نفس المعنى: أحرم للصلاة (كرتاس ص179، ألف ليلة (برسل 11: 445) كما يقال احرم في الصلاة (فوك). وفي الكلام عن الكعبة يقال: أحْرَمَتَُّ: وإحرام الكعبة يكون في اليوم السابع والعشرين من شهر ذي القعدة. فترفع الستارة التي تغطيها من جوانبها الأربعة إلى باع ونصف لكي يحموا هذه الستارة من أيدي الذي يحاولون إسلامها ومنذ هذا الحين لا تفتح الكعبة إلا بعد الإفاضة من الوقوف بعرفة، أي بعد اثني عشر يوما (ابن جبير ص166، ابن بطوطة 1: 395) أما في أيامنا هذه يعني أن الكعبة بدون ستارة ويستمر هذا خمسة عشر يوما لأنهم يرفعون الستارة في اليوم الخامس والعشرين من ذي القعدة ثم يضعون عليها سترة جديدة في اليوم العاشر من ذي الحجة (بركهارت جزيرة العرب 1: 255، علي بك 2: 78).
تحرَّم. كما يقال تحرَّم بالصلاة أي بدأها ودخل فيها (لين): يقال تحرَّم بالطواف أي بدا الطواف حول الكعبة (بدرون 284).
وتحرَّم: سرق، امتهن اللصوصية (ألف ليلة، برسل 7: 291) وامتهن القرصنة (دي ساسي ديب 11: 41، أماري ديب ص194).
وتحرَّم، ذكرها فوك في مادة ( Pallium) .
انحرم: ذكرها فوك في مادة ( Proibere) .
احترم. لقد صحح لين غلط جوليوس وفريتاج اللذين قالا إن معناه صار محترَماً ومكَرَّما، وقال إن صوابها أحْتُرِمَ بالبناء للمجهول. غير أن أهل الأندلس يقولون محترِم بدل محترَم بمعنى مُبَجَّل ومكرم. (انظر ألكالا).
وهذا الفعل يستعمل مجازا بمعنى أبقى على كما نستعمل كلمة ( Respecter) الفرنسية ففي رحلة ابن بطوطة (3: 291) مثلا: وكان هذا السلطان يعاقب على الذنوب الصغيرة كما يعاقب على الكبيرة ولا يبقي على أحد (وكان لا يحترم أحد) لا عالماً ولا عدلاً ولا شريفاً (ابن بطوطة 2: 88).
وقد ارتكب فريتاج خطا كبير حين قال إن ج، ج شلتنز قد علق على هامش نسخته من معجم جوليوس إن هذا الفعل يعني باللاتينية ما معناه: منعه الاحترام، لأن شلتنز ذكر لهذا الفعل معنيين معنى امتنع ومنع ومعنى احترم غير أن فريتاج خلط بينهما وظنَّهما معنى واحدا (انظر ويجرز في روتجرز ص154) وهذا الفعل يعني في الحقيقة: امتنع عن الشيء احتراما له وامتنع من استعمال شيء احتراما له. فعند روتجرز (ص153) مثلا: وكان العرب الذين يسكنون هذه الأقطار يمتنعون عن قطع شيء من هذه الشجرة ((كانت يحترمون أن يقطعوا شيئا منها)) لأنهم كانوا يعتقدون إنها مسكن الجن. وفي المقري (1: 688): وعلى الرغم من إن على هذا النهر جسرين فإن الناس ودوابهم كانوا يعبرونه بالزوارق ((لأن هذين الجسرين كانا قد احْتُرِما)) لوقوعهما داخل سور قصر السلطان. وانظر (1: 9) منه ففي: احتراما لموضع السلطان.
واحترام اللحم: الامتناع عن أكل اللحم (فوك).
واحترم: امتنع من (دي ساسي طرائف (2: 83) وفيه: احترم الإفادة من جميع الحدود أي امتنع من الإفادة التي يمكن أن يستفيدها من جميع الشيوخ (أي رجال الدين). تَحَيْرَمَ: سرق، امتهن اللصوصية (ألف ليلة برسل 6: 199، 11: 395).
حِرْم: حرام. والمنع عن شركة المؤمنين ومخالطتهم (بوشر، محيط المحيط).
حُرْمَة: بمعنى الاحترام والكرامة، يقال: عمل حرمة بمعنى احترم (ألكالا). ويقال حاشا حرمة السامعين أي حاشا احترام السامعين. ويقال: حاشا حرمتك من ذلك أي انك لا تستطيع عملا سيئا مثل ذلك (بوشر).
ونجد في معجم ألكالا فكرة مغيرة لأنه يترجم ( Horma) بما معناه: مكانة واعتبار، ففيه: حرمة الجماعة واعتبارها وانظر في المعجم اللاتيني - العربي ( Privilegium) : حرمة وتقدم.
وحرمة: شارة الشرف (ألكالا).
وحرمة: شعار غلبة وهو مجموعة أسلحة تذكارا لنصر (لكالا).
وحرمة: شرف النسب وكرم الأبَّوة والجرثومة (ألكالا).
وحرمة: حمى، ملاذ (دومب ص99،هلو).
وحرمة بالمعنى التي ذكرها لين 555 (= ذمّة) وانظر العبارة في كوزج مختارات (ص31) وهي: لا أبيعها بكل ما في الدنيا من مال لحرمتها بي للرابطة المقدسة التي تربطها بي.
وحُرمة: سيدة، امرأة محترمة (كوزج مختارات ص22).
يا حرمة: يا سيدة (ألف ليلة 2: 427).
بحرمة: باسم، بحق، مراعاة، إكراما (بوشر).
في حرمة أو لحرمة: لأجل، بشأن، بسبب - وحرمة فَش: لأجل ماذا؟ (فوك).
حرمي. الأذخر الحرمي: صنف من الأذخر. وقد أطلق عليه هذا الاسم لأنه ينبت في الحجاز (ابن البيطار 1: 19). حِرْمان: خسران، خسارة (بوشر).
حِرْمَانية: خسران، خسارة (بوشر).
حَرَام: لئيم، شرير، غير شريف، مستقيم (بوشر).
وحَرام: مرابي (بوشر).
وحَرام: مرتكب المحارم، زان بمحرم مسافح (بوشر).
وحَرام: سرقة، اختلاس (بوشر، ألف ليلة ماكن 1: 233، 3: 475، برسل 6: 235).
وحَرام: لعنة (هلو) وحِرم، حرمان (ألكالا) حَرام وحِرام: تحريف إحرام (انظر الكلمة). وهي قطعة من نسيج الصوف الأبيض ويستعملها المغاربة غالبا وهو يلقونها على أجسادهم كما إنهم يستعملونها غطاء في الليل ويفرشونها كالبساط. والمغاربة هم اللذين أدخلوا الحرام في مصر وقد سمَّي هذا الغطاء حراما لأنه يشبه إحرام الحجاج (انظر لين ترجمة ألف ليلة 3: 570 تعليقة 21) وفي هذه العبارة التي تتصل بها التعليقة حرام في طبعة بلاق خطأ والصواب حزام كما هو مذكور في طبعة ماكن 16604. لين عادات 1: 227، 2: 8، بوشر، صفة مصر 12: 128).
ويجمع بالألف والتاء جمع المؤنث السلم (صفة مصر 27: 300، دفريمري مذكرات ص153، باننتي 2: 66).
وحرام: شال يغطي نصف الوجه (بارت 5: 270، وانظر 4: 349).
ابن حرام: ابن زنا (بوشر، همبرت ص30، ألف ليلة 1: 178).
وابن حرام: رجل بور، رجل سوء، خسيس، نذل، لئيم (همبرت ص240) وشقي، وغد، نذل، ساقط الهمة (بوشر).
وأبناء الحرام: أدنياء، اخساء، لصوص، سرَّاق (ألف ليلة 1: 772).
حُرُوم: حِرم، حرمان كنسي (بوشر).
حَريم، ويجمع على حَرَائِم: أهل الرجل (فوك).
حريمات: زوجات رجال متعددين (ألف ليلة 2: 474، 475).
حِرَامة: ذكرها فريتاج. ولابد أن تحذف (فليشر تعليقه على المقري 1: 486، وفي بريشت ص189).
حَرامِيّ: نذل، خبيث، لئيم، لص، سارق، قاطع طريق (بوشر، هلو، محيط المحيط، ابن جبير ص303، كوزج مختارات ص74، برايتنباخ ص115 ق، دافيدسن ص64، برتون 1: 242، 2: 101) وكذلك في العبارة التي نقلها فريتاج من حياة تيمور.
وحرامي: نغل، ابن زنا، ابن حرام (همبرت ص30 (الجزائر)، رولاند دوماس حياة العرب ص101).
وحرامي يطلق في أفريقية وسوريا على الياسمين البري (ابن العوام 1: 310) هذا إذا كانت كتابة الكلمة فيه صحيحة. حَرِيِمي. الحسن الحريمي: حسن النساء (ابن جبير ص210 = ابن بطوطة 2: 101).
أَحْرَم: أردأ، اسوأ، أنجس، شر، ألعن (الكالا).
إحْرام:، ويجمع على احاريم (ابن بطوطة 4: 116) وأحَارِم (فوك، المقري 2: 117): لباس الحاج: وهو يتألف من قطعتين من نسيج الكتان أو الصوف ويفضل الأبيض منهما ويبلغ طوله ستة أقدام بعرض ثلاثة أقدام ونصف القدم، ويسمى أحدهما ((رداء)) وهو الذي يرتدي فيغطي القسم الأعلى من الجسم ويسمَّى الآخر ((إزاراً)) وهو الذي يؤتزر به ويغطي الجسم من المحزم إلى الركبة. (بركهارت جزيرة العرب: 1: 160، برتون 2: 133) وهذا هو لباس العرب منذ القدم (أنظر الحماسة ص81 مثلا) وهو لباسهم اليوم أيضاً فيما يقول برتون فإن رجال الأقوام الذين يسكنون غربي البحر الأحمر لا يلبسون غيره.
وإحرام: لباس الإحرام وهو نفس لباس الحاج (نيبور ب ص345).
وإحرام عند المغاربة: رداء يرتديه الرجال يغطي الرأس والكتفين أو الكتفين فقط (معجم الأسبانية ص109، 110) وفي كتاب ابن عبد الملك (ص116 ق): حين ضرب منصور الموحدي الدنانير الكبيرة التي تسمى منذئذ باليعقوبية أعطى مائتي دينار منها ملفوفة بقرطاس أحد العلماء ((فلما صار القرطاس بيده جذب طرف إحرامه الذي كان عليه وأفرغ القرطاس فيه)) (انظر ابن بطوطة 1: 18، 19).
وإحرام: أنظر: حرام.
مَحْرَم: يطلق عادة على القريب من نفس الأسرة كما يطلق على البعيد من نفس الأسرة الذي يمكن تزوجه (دي يونج).
ومَحْرَم: ضرب من النسيج (مملوك 2، 2: 71، 2: 12، 18، 19) غير أن كتابة الكلمة مشكوك فيها (انظر ص76).
مَحْرَمة، وتجمع على محارم: منديل (مملوك 2، 2: 76، ميهرن ص42، زيشر 11، 503 وما يليها، وولتر سدروف، برتون 2: 115، هلو، غدامس ص42، محيط المحيط).
ومحرمة، فوطة، غطاء المنضدة (بوشر).
ومَحْرمة فم حزام: منديل من الحرير مخطَّطة أطرافه تضعه النساء على أكتافهنَّ (براكس مجلة الشرق والجزائر 5: 24).
مَحْرَمِيَّة: مسارة، نجوى (هلو).
مُحرَّم: قسم الخباء المخصَّص لسكنى الأسرة (زيشر 22: 100 رقم 31).
مَحْرُوم: مطرود من المجتمع (ابن عباد 3: 45 رقم 44).
ومحروم: حَرِم، ممنوع من شركة المؤمنين (ألكالا، همبرت ص157).
مُحْنَرَم: مفضل، مكرم، ذو حظوة عند الأمراء وغيرهم (ألكالا).
ومحترم: مكان مفضل (الكالا).