ودع:
ودعوا أموالهم: وضعوا أموالهم في مأمن (ابن بطوطة 281:3).
ودّع في نفسه حاجة: كان لديه حاجة (فريتاج كرست 5:50).
وَدّع: ترك، لم يفعل ne pas faire ( كليلة ودمنة 226) فاضرب لي مثلاً من يَدَعَ ضُرَّ غيره إذا قدر عليه.
ودع: ودعت الريح شكنت واستقرت (ابن جبير 19:315).
ودّع: يسّر له الراحة، أي حقق له راحة البال (المقري 245:1): فإن رأى أمير المؤمنين أن يأمر بفتح باب الصناعة لأدخل عليه منه هوّن على المشي وودع جسمي procurer du repose.
وادع: اتفق مع فلان على (معجم البلاذري).
أودع: تصاغ مع الفعل اللازم ومع الحرف الجر ل أيضاً، أي لفلان (ألف ليلة 3:59:1): ونحن بنات نخاف أن نودع السر لمَنْ لا يحفظهُ.
تودع: ارتاح (معجم البيان اوتوب 230): طلب منه الإجازة إلى الأندلس يتودع بها فسرّحه لذلك (انظر البربرية 7:519:2). وفي (البربرية 473:2): (قضى متودعاً بين أهله وولده). ولعلها التي ينبغي أن تترجم: (انه توفي بسلام وهدوء). وقد ترجمها (دي سلان) لقام بالوداع الأخير، إلا إنني أشك في كون هذه الصيغة تحمل هذا المعنى.
تودع: تمتع بسلام من (البربرية 9:470:2): ثم دخل السلطان إلى قصره واقتعد أريكته وتودع ملكه. وفي (1:471): واستقر كل بمكانه وتودعوا أمرهم.
استودعه أمانة: إتُتَمَن فلاناً على أمانة (بقطر).
استودعك الله: ليحفظك الله! إلا إن جملة استودع الله أرضاً التي وردت في بيت الشعر الآتي تعد بمثابة لعنة أو مسبة:
أستودع الله أرضاً عندما وضحت ... بشائر الصبح فيها بُدلت حلكا
أي لا شيء مشترك يربط بيني وأرضٍ ... الخ.
استودع: طلب الانصراف، قال: الوداع (الكالا).
وَدْعّ وودَع: اسم جمع. الواحدة ودعة: صدف، صدفة (معجم أبي الفداء، معجم مسلم). والودع أيضاً خرز البحر المبرقش في هيئة حبة القهوة المثقوبة في منتصفها (بورسيلين البحر) (تيربونو، وانظر ابن البيطار، المجلد الرابع). ودع وتسمى أيضاً بغوري cauri وهو نقد صدفي كان رائجاً في الهند وأفريقيا السوداء يرميه الغجر في الهواء للكشف عن المستقبل (انظر بركهارت نوبيا 420). إن استعمال الغوري، في موضع النقد، لا يقتصر على الهند وحدا بل في جزر المالديف والسودان .. الخ. (ابن بطوطة Pssim دوماس صحاري 99، 298، 300).
ودع: يقال إن هناك قرب مدينة (سهرورد) أو (شهرزور) يوجد حقل لأشجار من الكروم التي تعطي سنةً أعناباً وفي السنة التي تعقبها ثماراً شديدة الاحمرار وسوداء شديدة السواد وفي نهاياتها، شبيهة بالصدف لذلك سميت بالودع
(معجم الجغرافيا).
ودع: قرابين دينية (جريدة الشرق والجزائر 406:12:، جاكو 296): هدايا (دوماس صحارى 233 وما يعقبها، عادات 328، 329، 356، 66). ودع: عيد أحد قديسّي قبيلة، عيد أحد الأولياء أو مزاره (دوماس عادات، 177:260 و466 وما يعقبها، مرغريت 147).
وداعة: دماثة الخلق أو عذوبته (بقطر).
وداعة: إيداع أو أمانة أو عملية وضع الشيء في المستودع أو تحت الحراسة (رحلة السندباد، طبعة لانجليس 43:14) (بقطر).
وداعة: استئمان، وصية استئمان (اصطلاح قانوني fidéi commis) ( بقطر).
وديعة: هي أيضاً استئمان حين تكون بمعنى التعاقد الذي يتم بوضع شيء في حوزة شخص معين.
وديعة: توصية، شفاعة، تزكية، نصيحة، وصية (الكالا).
في ودائع الله: برعاية الله (رياض النفوس 61) (بعد رحلة في الصحراء): فقال سر في ودائع الله فهذا هو العمران قد قرب منا.
ولله فيه وديعة: أنه في حراسة الله، إنسان ورع (رياض النفوس 100): وكان إذا سلّم عليه أحد نظر إليه نظرة فإن رأى الله تعالى فيه وديعة جلس وانبسط وإن رأى فيه غير ذلك قال علينا شغل.
وديعة والجمع ودائع: وداع (المقدمة 363:3).
وادع. آمن وادع: أمن تام (الإدريسي 405).
مَوْدع: والجمع مودعات: تشير الكلمة، على نحو عام: إلى المكان أو المنقول الذي يراد حراسته، أي إلى الأشياء التي يراد حفظها في موضع أمين، وهذا يمكن أن يكون بناء أو غرفة أو صندوقاً أو تابوتاً (مملوك 108:1:2 ألف ليلة) وذلك وفقاً للظروف والأزمنة والأمكنة. كما إن الكلمة تعني مخزناً أيضاً (البربرية 2:501:1): وباع ما كان بمودعاتهم من الآنية والفرش والخزفي والماعون والمتاع. وفي (5:74 منه): وشحن بالأقوات والأسلحة مخازنها ومودعاتها. وكلمة مودع المال (البربرية 152:2) تنصرف إلى المال العام أو مال الدولة أو بيت المال خاصة (البربرية 152:2
و4:412:5 و7:424 و10:425 و3:447، ابن عبد الملك 51): أمر بحرق بابه وانتقال ماله وتثقيفه في المودع؛ أنظر أيضاً (الجريدة الآسيوية 3:62:1:1851) حيث تبدو هذه العبارة، بوضوح بالرغم من أن ما أعقبها في تحرّف (أنظر 48، عدد 22). ومن معاني المودع، أيضاً، الصندوق الذي تودع فيه الأموال المخصصة للغرض الفلاني والغرض الآخر (مملوك 107:2:2، المقدمة 6:56:2). وهناك أيضاً اصطلاح المودع وحده أو مع كلمة الحكْم وهو صندوق يوضع تحت تصف القاضي يحتوي على الأموال العائدة لليتامى والغائبين (1:1 مملوك و 6:156 الملابس).
مُودَع: مستودع depositaire ( معجم التنبيه).
مَودَعَة: في (محيط المحيط): (المودعة عند العامة بيضة تترك في القن لتستأنس بها الدجاجة فلا تضيع.).
مودوع: موصى عليه recommandé، نازل، موضوع depose ( الكالا).
مستودع consignataire مستودَع مبلغٍ من المال أو تاجر بعثت إليه بضائع للبيع أو بصفة وديعة، أمين استيداع؛ fideicommissaire.
اصطلاح قانوني، عهيد متسلم الوصية الاستئمانية (بقطر).
مستودع الجامع: هو في (قرطاس 7:39 وما بعدها) نوع من أنواع صناديق الصدقات تحفظ فيها، بعناية تامة، النقود والقطع الذهبية التي يضعها فيها المتصدقون. وعند (شيكوري 207) لها معنى آخر: لقد شاهدت رجلاً من أهل القيسارية كان يكثر الجلوس بالمستودع من رحبة المسجد الجامع فكنت أنكر ذلك عليه إذ ليس ذلك بمحل جلوس ولم اعلم سبب ذلك؛ ولقد حدث إن هذا الشخص كان مصاباً بإسهال شديد؛ وسألته عن جلوسه بالمستودع فقال لي هو طريق الحانوت. في الحقيقة إن كلمة مستودع، موضوع البحث، عند (قرطاس) بعيدة عن أن تكون محلاً مفتوحاً للعامة وإنها ذات بابين مغلق كلاهما بقفل ثلاثي.

ودع

1 وَدُعَ

, (S, K,) inf. n. وَدْعٌ and دَعَةٌ, (TA,) He (a man, S,) or it, (a thing, TA,) became still, quiet, or at rest; (S, K, TA;) as also ↓ اِتَّدَعَ, (K, TA,) [quasi-] inf. n. تُدْعَةٌ and تُدَعَةٌ. (TA.) You say to a man, ↓ اِنَّدَعْ and ↓ تَوَدَّعْ meaning Be thou grave, staid, steady, sedate, or calm. (TA.) See also 1; and art. وذر. b2: وَدُعَ and وَدَعَ, inf. n. وَدَاعَةٌ, He was, or became, in a state of ease, and ampleness of the means or circumstances of life. (Msb.) b3: دَعْ: see an ex. voce آذَى: it may be rendered, in different cases, Leave thou, or let alone, or say nothing of: see بَلْهَ. b4: دَعْنِى مِنْ كَذَا Let me alone and cease from such a thing: and exempt thou me, or excuse me, from such a thing. b5: دَعْ عَنْكَ كَذَا Dismiss thou from thee such a thing. See خُذْ عَنْكَ. b6: دَعْ مَا يَرِيبُكَ إِلَى لَا يَرِيبُكَ: see art. ريب. b7: دَعْ مَا زَيْدٌ: see سِىٌّ in art. سوى. b8: وَدَعَ used as a pret.: see an ex. voce زَائِلَةٌ, in art. زول.2 وَدَّعَهُ

, (MA,) inf. n. تَوْديعٌ, (PS,) He bade farewell to him. (MA, PS.) 3 وَادَعَهُ

, inf. n. مُوَادَعَةٌ, and subst. وِدَاعٌ, He made peace or reconciled himself, with him: (Msb:) [the inf. n.] مُوَادَعَةٌ is syn. with مُصَالَحَةٌ

because it is مُتَارَكَةٌ [a mutual leaving, or leaving unmolested]. (Mgh.) b2: مُوَادَعَةٌ is also syn. with تَرْكٌ; as also ↓ دَعَةٌ: (TA:) so that وَادَعَهُ signifies He left him: but more correctly, he left him, being left by him; like تَارَكَهُ, and خَالَاهُ; and this is the primary meaning.5 تَوَدَّعَ see 1.6 تَوَادَعَا They two made peace, or became reconciled, each with the other. (K.) 7 إِنْوَدَعَ see 1.8 اِتَّدَعَ

: see 1: he acted, or proceeded, with moderation, without haste or hurry, in his pace or journeying. (M in art. اون.) 10 اِسْتَوْدَعَهُ مَالًا He intrusted him with property; intrusted to him property; gave property to him in trust, or as a deposit. (Msb.) and اِسْتَوْدَعَهُ وَدِيعَةً He asked him to keep, preserve, guard, or take care of, a deposit. (K.) دَعَةٌ Ease; repose; freedom from trouble or inconvenience, and toil or fatigue; tranquillity; syn. خَفْضٌ (S. Mgh, K, TA) and رَاحَةٌ (Mgh, Msb, TA) and سُكُونٌ; (TA;) and ampleness of circumstances (سَعَةٌ) in life: (K:) or دَعَةٌ is syn. with راحة and سكون; but خَفْضٌ signifies “ ampleness of the circumstances ” (سَعَهٌّ) of life, and “ plentifulness and pleasantness ” thereof: [see an ex. of both, voce خَفْضٌ]. (El-Marzookee and MF, art. خفض.) A2: See 1 and 3.

وَدَعَةٌ A cowry; Cypræa: see an ex. cited voce سَمَّ.

وَدِيعَةٌ A thing committed to the trust and care of a person; a trust; a deposit. (Mgh, Msb.) See 10.

وَدَاعٌ [Gravity, steadiness:] i. q. سَكِينَةٌ, [like ↓ مَوْدُوعٌ,] as also وَقَارٌ. (S, L, in art. سكن.) b2: And Valediction. (S, Msb.) مِيدَعٌ and مِيدَعَةٌ A garment, or piece of cloth, used as a repository for clothes. (TA.) مَوْدُوعٌ

: see وَدَاعٌ, and see a verse cited voce مَصْدَق.

مُسْتَوْدَعٌ A depository: see a verse cited voce ظِلٌّ.

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.

شيع

1 شَاعَ, aor. ـِ (S, O, Msb, K,) inf. n. شُيُوعٌ (O, Msb, K) and شَيْعُوعَةٌ (S, O, K) and شَيْعٌ (K) and شَيَعَانٌ and مَشَاعٌ, (O, K, the last, in the CK, مَشَاعَة,) said of information, an announcement, a piece of news, or a narrative, or story, (TA,) or of a thing, (O, Msb,) It became spread, published, divulged, revealed, made known, or disclosed; (S, O, K, TA;) or it became apparent, or manifest; (Msb, TA;) فِى النَّاسِ [among the people]; so as to reach every one, becoming equally known by the people, not known by some exclusively of others. (TA.) b2: [Hence, app.,] شاع, aor. as above, said of a thing, signifies also (assumed tropical:) It became scattered, or dispersed; like شَعَّ. (TA in art. شع.) You say, شاع اللَّبَنُ فِى المَآءِ, (Msb,) or شاعت قَطْرَةٌ مِنَ اللَّبَنِ فِى المَآءِ, and ↓ تشيّعت, (TA,) (assumed tropical:) The milk, (Msb,) or the drop of milk, (TA,) became dispersed in the water, (Msb, TA,) and mixed: (Msb:) and فِيهِ ↓ شَيَّعَ likewise signifies it became dispersed in it. (TA.) And شاع الشَّيْبُ, inf. n. شَيْعٌ and شِيَاعٌ and شَيَعَانٌ and شُيُوعٌ and شُيُوعَةٌ and مَشِيعٌ, (tropical:) Whiteness of the hair, or hoariness, appeared, and became scattered: and شاع فِيهِ الشَّيْبُ, inf. n. as above, (tropical:) Whiteness of the hair, or hoariness, spread upon him; as also ↓ تشيّعهُ [or تشيّع فِيهِ, agreeably with what has been said above]. (TA.) And شاع الصَّدْعُ فِى الزُّجَاجَةِ (assumed tropical:) The crack spread, and became dispersed, in the glass, or glass vessel. (Th, TA.) And الإِبِلُ ↓ تشايعت (assumed tropical:) The camels became scattered, or dispersed; or they scattered, or dispersed, themselves. (TA.) A2: As trans. by means of بِ: see 4, in two places.

A3: [It is also trans. by itself.] شَاعَكُمُ السَّلَامُ is like the saying عَلَيْكُمُ السَّلَامُ [Safety, or peace, &c., be, or light and abide, on you]; (S, O, K;) but is only said by a man to his companions when he desires to quit them: (S, O:) or it means [may safety, &c.,] follow you: (O, K:) or, not quit you: (K:) whence, (TA,) one says also شَاعَكَ الخَيْرُ may prosperity not quit thee; and in like manner Lebeed says of praise (حَمْدٌ): (O, TA:) [and J says that] شاعهُ, inf. n. شِيَاعٌ, signifies he, or it, followed him: (S:) or شاعكم السلام, (Yoo, O, K,) aor. ـَ inf. n. شَيْعٌ, (Yoo, O,) means [may safety, &c.,] fill you: (Yoo, O, K:) [app. from what next follows.] b2: One says also شِعْتُ الإِنَآءَ, (K, TA,) aor. ـِ inf. n. شَيْعٌ, (TA,) I filled the vessel. (K, TA.) 2 شيّع فِيهِ: see 1.

A2: شيّع said of a pastor, He blew in the reed-pipe [called شِيَاع, by means of which the camels are called together]. (Lth, K, TA.) b2: شيّع بِالإِبِلِ He (a pastor) called to the camels, whereupon they followed one another; (Msb;) in [some of] the copies of the K, i. q. اشاء بها, [in the CK اَشابَها,] but correctly بِهَا ↓ أَشَاعَ, (TA,) which means he called to the camels, (K in another part of the art., and TA,) when some of them remained, or lagged, behind: (TA:) and [in like manner] شايع ↓ بِإِبِلِهِ , (S, K,) inf. n. مُشَايَعَةٌ and شِيَاعٌ, (S,) he (a pastor, S) shouted and called to his camels, (S, K,) when some of them remained, or lagged, behind: (S:) or شيّع إِبِلَهُ he (a pastor) called out among his camels, whereupon they went along, following one another: (Mgh:) and شيّع الغَنَمَ he urged on the sheep, or goats, (K, * TA,) because of their lagging behind, (TA,) in order that they might follow the others. (K, TA.) [The last two phrases are app. from the second of the explanations here following.] b3: شيّعهُ, inf. n. تَشْيِيعٌ, also signifies He sent, or sent on, him, or it. (TA.) b4: And He made him, or it, to follow. (TA.) b5: [And He made it to be followed by another thing.] One says, شَيَّعْتُ رَمَضَانَ بِسِتٍّ مِنْ شَوَّالٍ [or rather بِسِتَّةٍ] (assumed tropical:) I made [the fasting of] Ramadán to be followed by [the fasting of] six [days] of Showwál expl. by أَتْبَعْتُهُ بِهَا [a well-known phrase, of frequent occurrence, but one which I have not found in any of the lexicons, except in explanations; the approved phrase used in its stead being أَتْبَعْتُهُ إِيَّاهَا, lit. meaning “ I made them to follow it; ” this being virtually the same as “ I made it to be followed by them ”]: (Msb:) [and in like manner, the elliptical phrase] شيّع رَمَضَانَ, (K,) or شيّع شَهْرَ رَمَضَانَ, (O, TA,) means He fasted after Rama-dán, or the month of Ramadán, six days; (O, K, TA;) i. e. أَتْبَعَهُ بِهَا. (TA.) b6: شَيَّعْتُهُ عِنْدَ رَحِيلِهِ (Lth, * S, O, Msb, K *) I went forth with him (Lth, O, Msb, K) on the occasion of his departure, (O, Msb,) namely, a guest, (Msb,) in order to bid him farewell, and to conduct him to his place of alighting, [app. meaning, to his first place of alighting,] (Lth, O, K,) or to show honour, or courtesy, to him; and I bade him farewell: (Msb:) or شيّع الضَّيْفَ signifies he followed the guest [app. on the occasion of his departure, in order to bid him farewell, &c.]: (Mgh:) or شيّعهُ عِنْدَ رَحِيلِهِ he went forth with him on the occasion of his departure, desiring to cheer him by his company to some place: and ↓ شايعهُ signifies the same. (TA.) b7: [شيّعهُ sometimes signifies He followed him, not coming up with him, but always going behind him]. See المُشَيِّعَةُ, voce مُشَيَّعٌ. b8: [And He followed, or imitated, him; conformed, agreed, or complied, with him; like شَايَعَهُ]. See 3, in three places. b9: شيّع فُلَانًا (tropical:) He encouraged such a one, and emboldened him, (O, K, TA,) and strengthened him. (TA.) One says, فُلَانٌ يُشَيِّعُهُ عَلَى ذٰلِكَ (tropical:) Such a one strengthens him to do that. (TA.) And شَيَّعَ هٰذَا بِهٰذَا (assumed tropical:) He strengthened this with this. (TA.) b10: شيّعهُ النَّارَ (tropical:) He threw, or put, firewood upon the fire to make it blaze or flame, burn up, or burn brightly or fiercely. (ISk, S, K, TA.) b11: And شيّعهُ بِالنَّارِ (assumed tropical:) He burned him, or it, with fire. (S, K, TA.) Of anything that has been burned, one says, شُيِّعَ. (TA.) 3 مُشَايَعَةٌ primarily signifies The following another, or conforming with him, in, or as to, an affair, and an opinion; as also شِيَاعٌ; [an inf. n. of شايعهُ, like the former;] and so too signifies ↓ تَشَيُّعٌ [if not a mistranscription for ↓ تَشْيِيعٌ, which I rather think it to be, agreeably with what follows]: and the agreeing, or complying, with him, or obeying him. (TA.) You say, شايعهُ عَلَى أَمْرٍ, (Lth, O, Msb, K,) inf. n. مُشَايَعَةٌ (Msb) [and شِيَاعٌ], He followed him, or conformed with him, [&c.,] in, or as to, an affair: (Lth, O, Msb:) or he did so, and strengthened him; and likewise على رَأْىٍ in, or as to, an opinion; as also عَلَيْهِ ↓ شيّعهُ, referring to an opinion [and an affair]. (TA.) And مَا تُشَايِعُنِى رِجْلِى وَلَا سَاقِى

My leg does not conform with [my wish] nor aid me to walk, nor does my shank. (TA.) and شَايَعَتْهُ نَفْسُهُ عَلَى ذٰلِكَ His soul conformed [or complied] with him, [i. e. with his wish,] and encouraged him, to do that; as also ↓ شَيَّعَتْهُ. (L, TA.) b2: Also (O, K) He befriended him, or was friendly to him; syn. وَالَاهُ, (S, O, K,) from الوَلِىُّ. (S.) b3: شايعهُ عِنْدَ رَحِيلِهِ: see 2, in the latter part of the paragraph. b4: شايع بِإِبِلِهِ: see 2, near the beginning. [Hence, app.,] one says also, شَايَعَ بِهِمُ الدَّلِيلُ فَأَبْصَرُوا الهُدَى The guide called to them [and they saw the right direction]. (TA.) A2: الشِّيَاعُ occurs in a trad., as some relate it, and is expl. as there meaning المُفَاخَرَةُ بِكَثْرَةِ الجِمَاعِ: but AA says that it is a mistranscription for السِّبَاعُ, with س and ب; or that it may be from شَاعَةٌ signifying “ a wife. ” (IAth, TA.) 4 اشاع الخَبَرَ, (S, O,) or الشَّىْءَ, (Msb, K,) or rather السِّرَّ, as in the L; (TA;) and اشاع بِهِ; (O, * K;) as also بِهِ ↓ شاع, first Pers\. شِعْتُ به; (Msb, K;) He spread, published, divulged, revealed, made known, or disclosed, (S, O, K,) and (K) made apparent or manifest, (Msb, K,) the information, announcement, news, narrative, or story, (S, O,) or the thing, (Msb, K,) or the secret. (L, TA.) And اشاع ذِكْرَ الشَّىْءِ He made the mention, or fame, of the thing to fly [abroad, or to spread]. (TA.) b2: أَشَعْتُ المَالَ بَيْنَ القَوْمِ (assumed tropical:) I dispersed, or distributed, the property among the people, or party; and القِدْرَ فِى الحَىِّ the [contents of] the cooking-pot among the tribe. (A 'Obeyd, TA.) [See also its pass. part. n.] b3: اشاعت بِبَوْلِهَا (assumed tropical:) She (a camel) ejected her urine, (S, K,) scattering it, (K,) and stopped it; (S, K; expl. in the K in two places;) but this is only when the stallion has leaped her, and is only said in relation to camels; and ببولها ↓ اشتاعت signifies the same: and in like manner اشاع is said of a he-camel. (TA.) b4: أَشَاعَكُمُ اللّٰهُ السَّلَامَ, (S, O,) or بِالسَّلَامِ, (K,) or both, (TA,) as also ↓ شَاعَكُمُ اللّٰهُ بِالسَّلَامِ , (K,) May God make safety, or peace, &c., [to light and abide upon you, or] to accompany and follow you. (S, O, K. [See also 1, latter half.]) b5: اشاع بِالإِبِلِ: see 2. b6: [اشاعت is also expl. in the TA as meaning خرجت: but I suspect a mistranscription or an omission in this case.]5 تَشَيَّعَ see 1, in two places. b2: تشيّع said of a man, (S, O,) He asserted himself to hold the tenets of the شِيعَة [q. v.]: (S, O, K, KL, TA:) or he became a شِيَعِىّ: a verb similar to تَحَنَّفَ and تَشَفَّعَ. (TA.) A2: [Accord. to Golius, it is expl. in the KL as meaning He left a portion of a thing undistributed: but this explanation is not in my copy of that work.] b2: تشيّع فِى الشَّىْءِ He strove, or laboured, or he distressed himself, or he courted death, (اِسْتَهْلَكَ,) in his love of the thing. (TA.) A3: تشيّعهُ الغَضَبُ Anger excited him to lightness, levity, or unsteadiness; or flurried, or disquieted, him. (TA.) b2: See also 3, first sentence.6 تشايعت الإِبِلُ: see 1. b2: تشايعوا is from الشِّيعَةُ, (S, O,) and signifies They became شِيَع [i. e. separate parties, &c., pl. of شِيعَةٌ, q. v.]. (TA.) b3: And They went, or went along, together. (KL.) b4: [See also the part. n., voce شَيِّعٌ.]8 اشتاعت بِبَوْلِهَا, said of a she-camel: see 4. b2: [See also the part. n., voce شَيِّعٌ.]

شَاعٌ, originally شَائِعٌ: see the latter word. b2: Also The urine of the she-camel, that becomes scattered when the stallion leaps her. (As, O, K.) And, (As, O, [accord. to the K “ or,”] The urine of the he-camel when he is excited by lust. (As, O, K.) شَيْعٌ A space [of time]. (S, O, K.) One says, أَقَامَ فُلَانٌ شَهْرًا أَوْ شَيْعَهُ (S, O) i. e. Such a one remained, or stayed, a month or the space thereof: or nearly the space thereof. (TA.) b2: One says also, آتِيكَ غَدًا أَوْ شَيْعَهُ I will come to thee to-morrow or after it: (S, O, K:) or to-morrow or the day after it. (L, TA.) b3: And هٰذَا شَيْعُ هٰذَا This is he that was born next after this; like شَوْعُهُ: (S, O, K, all in art. شوع:) or this is the like of this. (A 'Obeyd, O and K in the present art.) b4: شَيْعٌ signifies also A follower: and a friend, or a comrade, or an assistant. (KL.) b5: And A lion's whelp: (Lth, IDrd, S, O, K:) or when he has attained to taking prey; so in the L: and some say the lion [himself]. (TA.) A2: See also شَائِعٌ.

شِيعُ نِسَآءٍ One who follows after women, and mixes, associates, or converses, with them. (K, * TA.) شَاعَةٌ A wife: because she follows, or conforms with, [the wishes of] her husband. (Sh, O, K, TA.) A2: See also شَائِعٌ.

شَيْعَةٌ A certain tree, (O, K,) below the stature of a man, having knotted, or jointed, rods, and small, dark-red blossoms, smaller than the jasmine: (O:) the bees feed upon it; (O, K;) and men eat its tender extremities, being rendered healthy, or sound, thereby; (يَتَصَحَّحُونَ بِهِ;) and it has a hot quality in the mouth; and is sweet in odour: (O:) clothes become sweet-scented by adhering to it, (O, K, * TA,) i. e. to its blossom, agreeably with what is said in the “ Book of Plants,” not to the tree, to which the pronoun refers in the O and K; (TA;) and its honey is clear, (O, K,) very clear, and is well known: it is a pasture; and grows in the plains, and near to seed-produce. (O.) شِيعَةٌ A separate, or distinct, party, or sect, (O, K, TA,) of men: this is the primary signification: so called from their agreeing together, and following one another: or, accord. to some, the ى is originally و, and it is from شُوَّعَ قَوْمَهُ, which means “ he collected his people or party: ” (TA:) the followers and assistants (S, O, Msb, K) of a man: (S, O, K:) any people that have combined in, or for, an affair: (Msb, TA:) accord. to Az, persons who follow, or conform with, one another, [though] not all of them agreeing together: (TA:) and any assistant and partisan of a man: (O, TA:) [for] the word is applied to one and to two and to a pl. number and to the male and to the female, (K, TA,) without variation: (TA:) the pl. is شِيَعٌ and أَشْيَاعٌ, (S, * O, Msb, K,) the latter a pl. pl.; (Msb;) and the former is applied to any people, or party, whose affair, or case, is one, who follow one another's opinion. (S.) The saying, in the Kur [xxxiv. last verse], كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ means As was done with the likes of them, of the same persuasion as they, of the peoples that have gone before: (S, * TA:) and similar to this is the saying in the Kur liv. 51. (TA.) b2: Afterwards, الشِّيعَةُ became a name of A particular party [or sect]; (Msb, K;) being predominantly applied to all who took as their friends, or lords, 'Alee and the people of his house: (K:) those who followed 'Alee, saying that he was the [rightful] Imám after the Apostle of God, and believing that the office of Imám should not depart from him and his descendants: (KT:) they are an innumerable people, who are innovators; the extravagant zealots among them are the Imámeeyek, who revile the Two Sheykhs [Aboo-Bekr and 'Omar]; and the most extravagant of them call the Two Sheykhs disbelievers: some of them rise to the pitch of [that misbelief which is termed] الزَّنْدَقَة [q. v.]. (TA.) [It is also applied to A single person of this party, or sect; agreeably with what has been said above; and such a person is likewise called ↓ شِيَعِىٌّ: see 5.]

شِيَعِىٌّ: see the next preceding sentence.

شِيَعِيَّةٌ and شِيْعِيَّةٌ The way of doctrine and practice, or the system of tenets, of the sect called الشِّيعَةُ.]

شَيَاعٌ: see the next paragraph.

شِيَاعٌ The reed-pipe of the pastor; (IAar, O, K;) the instrument with which the pastor blows; so named because he calls together the camels with it: (A, TA:) or the sound of the pastor's reed-pipe. (S, O, K.) b2: And Callers, or summoners; syn. دُعَاةٌ, (O, K,) pl. of دَاعٍ: (K:) in the Tekmileh, دُعَآء [a call, or calling, &c.]. (TA.) A2: Also, (S, O, K,) and ↓ شَيَاعٌ, (O, K,) but the former is the more chaste, (O, [and the same is implied in the K,]) (tropical:) Slender firewood, with which a fire is made to blaze or flame, burn up, or burn brightly or fiercely: (S, O, K, TA:) and ↓ شَيُوعٌ signifies [the same, i. e.] slender firewood (AHn, O, K) that is quickly kindled by a weak fire, so that it prevails over the thick, or large, firewood. (AHn, O.) شَيُوعٌ: see next preceding sentence.

شَيِّعٌ A sharer, or partner: (TA:) pl. شُيَعَآءُ. (O, K, TA.) One says, هُمْ شُيَعَآءُ فِيهَا [They are sharers, or partners, in it, i. e. a house (دَار) or land;] i. e. every one of them is a شَيِّع to his fellow [or fellows]. (O, K.) And ↓ هُمَا مُتَشَايِعَانِ فِى دَارٍ, (O, K,) or أَرْضٍ; (O;) and ↓ مُشْتَاعَانِ, (O, TA,) in the copies of the K, erroneously, مُتَشَاعَانِ; (TA;) They two are sharers, or partners, in a house, (O, K,) or land. (O.) b2: and الدَّارُ شَيِّعَةٌ بَيْنَهُمْ The house is undivided [i. e. shared] among them; syn. ↓ مُشَاعَةٌ. (O, K. [See also شَائِعٌ.]) شَائِعٌ Information, an announcement, a piece of news, a narrative, or a story, spreading; or becoming spread, published, divulged, revealed, made known, disclosed, apparent, or manifest; فِى النَّاسِ [among the people]; so as to reach every one, becoming equally known by the people, not known by some exclusively of others: (TA:) and ↓ شَاعَةٌ [is app. a pl. thereof, like as بَاعَةٌ is of بَائِعٌ, signifying, or so أَخْبَارٌ شَاعَةٌ,] news, or tidings, &c., spreading, or becoming spread. (IAar, O, K.) b2: [(assumed tropical:) A thing scattered, or dispersed, or in a state of dispersion: fem. with ة: pl. of the latter شَوَائِعُ; which may also be pl. of the former applied to a rational being, like فَوَارِسُ pl. of فَارِسٌ.] One says, جَآءَتِ الخَيْلُ شَوَائِعَ (assumed tropical:) The horsemen came scattered, or dispersed, or in a state of dispersion; as also شَوَاعِىَ, formed by transposition. (TA. [But the latter is also mentioned as belonging to art. شعو.]) b3: Also A lot, share, or portion, (سَهْمٌ, S O, Msb, K, and نَصِيبٌ, TA,) undivided; and so ↓ شَاعٌ, (S, O, K, TA,) like as one says سَائِرُ الشَّىْءِ and سَارُهُ; (S, O;) and ↓ مُشَاعٌ; (S, K;) [i. e. shared in common; as though] spread; (TA;) so called because mixed, not being separated: (Msb:) [and it seems, from the usage of a phrase in art. خلط of the K, (المُشَارِكُ فِى الشُيُوعِ,) that ↓ شَيْعٌ, as sing. of شُيُوعٌ, signifies an undivided portion.] b4: Also Anything that is a supplement to a thing: or an addition, or augment, thereto. (TA.) مُشَاعٌ; and its fem., with ة: see شَائِعٌ and شَيِّعٌ.

مَشِيعٌ Filled; (O, K;) applied to a vessel. (K.) b2: [Hence,] (assumed tropical:) Very rancorous, malevolent, malicious, or spiteful; filled with baseness, meanness, or sordidness. (K, TA. [In the CK, erroneously said to be, in this sense, مِشْيَع, like مَكْيَل; instead of مَشِيع, like مَكِيل.]) Hence also, هُوَ ضَبٌّ مَشِيعٌ (assumed tropical:) He is [like a lizard of the kind called ضبّ that is] very rancorous, &c. (TA.) IAar says, I heard Abu-l-Mekárim revile a man, saying, هُوَ خَبٌّ مَشِيعٌ, [perhaps correctly ضَبٌّ, but see this word, which is used as a syn. sequent to خَبٌّ,] meaning He is like a ضَبّ that is very rancorous, &c., and unprofitable; (O, TA;) مَشِيعٌ, here, being with fet-h to the م; (O;) from شِعْتُهُ “ I filled it. ” (O, TA.) مِشْيَعَةٌ A قُفَّة [or kind of basket, of palmleaves,] in which a woman puts her cotton and other things: (IDrd, O, L, K:) so called because it accompanies and follows her. (TA.) مِشْيَاعٌ One who will not keep, or conceal, a secret; or one who is unable to conceal his information, news, or tidings; [a babbler of secrets &c.;] syn. مِذْيَاعٌ. (S, O, K.) مُشَيَّعٌ (tropical:) Courageous: (S, O, K, TA:) as though he were encouraged and emboldened and strengthened by another, or encouraged and emboldened by the strength of his heart: (O, K:) or whose heart is encouraged and emboldened by every formidable affair in which he has embarked. (A, TA.) b2: And (tropical:) Very quick or speedy or hasty. (Ibn-'Abbád, Z, O, K.) b3: المُشَيَّعَةُ, in a trad. relating to sheep or goats to be slaughtered as victims on the day of sacrifice, in which trad. such are forbidden, (O, Msb, K,) means the sheep or goat (Mgh) that requires one to urge it on after the [other] sheep or goats, (Mgh, O, Msb, K,) because of its weakness (Mgh, K) and leanness, (Mgh,) or because of its lack of strength to follow them: (O:) or, as some relate it, the word is ↓ المُشَيِّعَةُ, (Mgh, O, Msb, K,) meaning that ceases not to follow the [other] sheep or goats, (الغَنَمَ ↓ لَا تَزَالُ تُشَيِّعُ, O, K, * i. e. تَتْبَعُهَا, Mgh, O, K,) or that ceases not to lag behind the [other] sheep or goats, (Msb,) not coming up with them, (Mgh, TA,) but always going behind them, (TA,) because of its leanness; (Mgh, Msb, K;) from شَيَّعَ الضَّيْفَ [expl. above (see 2)]; (Mgh;) or as though urging on the [other] sheep or goats. (Msb.) المُشَيِّعَةُ: see what next precedes.

مُشَايِعٌ Overtaking, or coming up with another or others; or one that overtakes, &c.: (S, K, TA:) as in the saying of Lebeed, كَمَا ضَمَّ أُخْرَى التَّالِيَاتِ المُشَايِعُ [Like as he that overtakes collects together the last of those cattle that go behind the others]. (TA.) مُشْتَاعٌ: see the dual of each, voce شَيِّعٌ.

مُتَشَايِعٌ: see the dual of each, voce شَيِّعٌ.

رقش

1 رَقَشَ, (A,) aor. ـُ (TK,) inf. n. رَقْشٌ, (S, M, A, K,) He variegated; coloured with two or more colours; decorated; embellished; syn. نَقَشَ; (S, * A, K; *) and زَيَّنَ; as also ↓ رقّش; (Har p. 57;) and ↓ تَرَقَّشَ. (So in a copy of the A: [but I think that this is a mistranscription, for رَقَّشَ.]) b2: He wrote: (M, TA:) and he pointed, or dotted, (As, M, TA,) characters, and writing: (As, TA:) as also ↓ رقَّش, inf. n. تَرْقِيشٌ; in both senses: and ↓ the latter, he wrote upon, or in, papers or the like, or books. (M, TA.) 2 رقّش, inf. n. تَرْقِيشٌ: see 1, in three places. b2: He embellished his speech: or embellished it with lies: syn. حَسَّنَ, and زَوَّقَ: (TA:) or زَيَّنَ, (A,) and زَوَّرَ, (S, K,) and زَخْرَفَ. (S, A, K.) b3: Hence, (A, TA,) (tropical:) He made known, divulged, or told, discourse, or conversation, in a malicious or mischievous manner, so as to occasion discord, dissension, or the like; (S, A, TA;) because he who does so embellishes his speech, or embel-lishes it with lies: (A, TA:) he told a calumny to the object thereof. (M.) b4: (assumed tropical:) He excited discord, dissension, or animosity. (M.) b5: (assumed tropical:) He blamed, reproved, or chid; syn. عَاتَبَ. (M, TA.) 5 ترقّش He adorned himself: (A, K:) he displayed his beauty, or goodliness. (A, TA.) A2: See also 1.8 ارتقشوا (assumed tropical:) They became mixed together in fight. (AA, K.) رَقَشٌ A good, or beautiful, خَطّ [i. e. character, or handwriting]. (TA.) [See also رُقَيْشٌ: and see 1.]

A2: Also Food. (M.) رَقَشٌ and ↓ رُقْشَةٌ A colour in which are [intermixed] duskiness, or dinginess, and blackness; and the like of those two hues. (M.) [See أَرْقَشُ.]

رُقْشَةٌ: see what next precedes.

رَقَاشٌ The serpent: (A, Sgh, K:) app. because of the رُقْشَة [see رَقَشٌ] upon his back: (TA:) or a serpent speckled with black and white [like حَيَّةٌ رَقْشَآءُ]. (A.) رُقَيْشٌ dim. of رَقْشٌ, signifying The pointing, or dotting, of characters and writing: (As, TA:) or of أَرْقَشُ; as also ↓ أُرَيْقِشُ [so in the TA, but in some copies of the K, أُرَيْقِشٌ]: (AHát, K:) the latter is allowable. (A Hát.) أَرْقَشُ; fem. رَقْشَآءُ; (S, M, &c.;) pl. رُقْشٌ; (A;) Variegated with duskiness, or dinginess, and blackness; or the like of those two hues; applied to the [species of locust called] جُنْدَب: (M, TA:) and the fem., applied to a serpent (حَيَّة), (S, M, IAth, K,) signifies the same: (M:) or speckled with black and white; (S, K;) and so when applied to a she-goat: (IAar, M:) or, applied to a serpent, it signifies one of the viper-species (أَفْعًى); because of the lines and specks upon its back: (IAth:) and أَرْقَشُ الأُذُنَيْنِ having his ears variegated with black and white, and the rest of his hair black; applied to a kid. (S.) b2: Also the fem., A small creeping thing (M, K) that is found in herbs, a variegated and beautiful worm, (M,) resembling [another small creeping thing called] the حُمْطُوط, (M, K,) speckled with red and yellow. (IDrd, TA.) Sgh., or his copyist, has corrupted حمطوط into خُطُوط. (TA.) b3: Also the fem., The شِقْشِقَة [i. e. the bursa faucium, or faucial bag,] of the camel: (S, A, K:) or the شقشقة of the camel is sometimes رقشآء, having in it a mixture of colours. (IDrd.) أُرَيْقِشُ: see رُقَيْشٌ.

صحب

1 صَحِبَهُ, aor. ـَ inf. n. صُحْبَةٌ (S, A, Msb, K, &c.) and صَحَابَةٌ (S, A, K) and صِحَابَةٌ, (K,) He associated, kept company, or consorted, with him; (A, K;) [he accompanied him;] he was, or became, his companion, associate, comrade, fellow, friend, or fellow-traveller: (MA:) and ↓ صاحبهُ signifies the same. (TA. [See this latter verb below.]) b2: [Hence] one says, صَحِبَكَ اللّٰهُ and ↓ صَاحَبَكَ, (A, TA,) [inf. n. of the former (in the TA inadvertently said to be of the latter) صِحَابَةٌ, (said in the TA to be with kesr,) or صَحَابَةٌ, and, as will be shown by what follows, صُحْبَةٌ also,] (tropical:) May God guard, keep, protect, or defend, thee; may God be thy guardian, keeper, &c.: (TA in explanation of the former:) and أَحْسَنَ اللّٰهُ صَحَابَتَكَ (A, and Ham p. 443) or صِحَابَتَكَ (TA) (tropical:) [May God make the guarding, &c., of thee to be good]. And (TA) [in like manner,] فُلَانًا ↓ اصحب signifies (assumed tropical:) He guarded, kept, or protected, such a one; as also ↓ اصطحبهُ: and he defended such a one; syn. مَنَعَهُ: (K, TA:) one says, بِصُحْبَةٍ ↓ اَللّٰهُمَّ أَصْحِبْنَا وَأَقْلِبْنَا بِذِمَّةٍ (assumed tropical:) O God, guard us with thy guarding in our journey, and make us to return with thy safeguard to our country, or land, &c.; occurring in a trad.: (TA:) and ↓ وَلَا هُمْ مِنَّا يُصْحَبُونَ, (A, TA,) in the Kur [xxi. 44], (TA,) means (tropical:) Nor shall they (i. e. the unbelievers, TA) be defended from us, (A, TA,) as expl. by Zj; (TA;) and preserved in safety: (A:) or, accord. to Katádeh, nor shall they be attended by good from us: or, as some say, it is from the phrase صَحِبَكَ اللّٰهُ meaning as expl. above. (TA.) b3: See also 4, last sentence but one.

A2: صَحَبَ, aor. ـَ (K,) inf. n. صَحْبٌ, (TK,) He skinned a slaughtered animal. (K.) 3 صاحبهُ, (MA,) inf. n. دُصَاحَبَةٌ, (KL,) i. q. صَحِبَهُ; (TA;) He associated, kept company, or consorted, with him. (MA, KL.) See 1, first and second sentences. b2: And see the next paragraph, last sentence but one.4 أَصْحَبْتُهُ قُلَانًا [I made such a one to be a companion, or an associate, to him]. (A.) and أَصْحَبْتُهُ الشَّىْءَ (tropical:) I made the thing to be [as it were] a companion to him; (S, K, TA;) and so ↓ استصحبتهُ; as in the saying, استصحبته الكِتَابَ وَغَيْرَهُ (tropical:) I made the book, or writing, &c., to be [as it were] his companion. (S, * TA.) b2: and اصحبهُ (tropical:) He did to him that which caused him to be a companion, or an associate, to him. (A, TA.) b3: And (tropical:) He left upon it, namely, a skin, its hair, (S, A,) or its wool; not subjecting it to the process termed عَطْنٌ. (S.) b4: See also 1, in three places.

A2: اصحب, intrans., He (a man) became one having a companion, or an associate: (K, TA: [in the latter said to be tropical; but, I think, without reason:]) and he was, or became, one having companions, or associates. (TA.) b2: And [hence,] (tropical:) He (a man) had a son who had attained to manhood (S, A, TA) and so become like him: (TA;) i. e. he was alone, and became one having a companion; (A;) or as though his son became his companion. (TA.) b3: And (tropical:) He (a camel, and a horse or similar beast, S, TA, or an animal, and a man to a man, A, TA *) became tractable, submissive, or obsequious, after being refractory, or incompliant; (S, A, TA;) [and so ↓ صَاحَبَ, as is implied by an explanation of its part. n. مُصَاحِبٌ; and ↓ استصحب, for] hence, (A,) one says also, اِسْتَصْعَبَ تُمَّ اسْتَصْحَبَ (tropical:) [He was refractory, or incompliant: then he became tractable, submissive, or obsequious]: (A, TA:) and accord. to A 'Obeyd, one says, ↓ صَحِبْتُ الرَّجُلَ, from الصُّحْبَةُ, and أَصْحَبْتُ [app. اصحبت لَهُ], meaning (assumed tropical:) I became tractable, submissive, or obsequious, to the man. (TA.) b4: And, said of water, (tropical:) It became overspread with [the green substance termed] طُحْلُب. (S, A. *) 5 يَتَصَحَّبُ مِنَّا (assumed tropical:) He is ashamed, or bashful, with respect to us; or shy of us; (K, TA;) i. e. he is ashamed to sit with us, or shy of sitting with us. (Ibn-Buzurj, TA.) And فُلَانٌ مَا يَتَصَحَّبُ مِنْ شَىْءٍ (tropical:) Such a one does not guard himself against anything, and is not ashamed to do it, or shy of doing it, does not shun it, or avoid it. (A.) 6 تَصَاْحَبَ see the next paragraph, in two places.8 اصطحبوا, (S, A, K,) originally اصتحبوا, (S,) They associated, kept company, or consorted, one with another; (S, A, K;) as also ↓ تصاحبوا: (A:) and in like manner اصطحبا and ↓ تصاحبا said of two men. (TA.) A2: اصطحبهُ: see 1.10 استصحبهُ He desired him, or demanded him, as a companion, an associate, a comrade, or a friend: (MA:) or he invited him to associate, keep company, or consort, with him: and he clave to him: (A, K:) [he chose him, or took him, as a companion, &c.: and] he had him with him. (MA.) b2: [Hence,] one says, اِسْتَصْحَبْتُ كِتَابًا لِى (tropical:) [I made a book a companion to me; or I made a book belonging to me my companion]. (A, L, TA.) And اِسْتَصْحَبْتُ الكِتَابَ وَغَيْرَهُ (assumed tropical:) I carried the book &c. with me. (Msb.) And one says of anything, استصحبهُ as meaning (assumed tropical:) It clave, adhered, or held-fast, to it; namely, another thing; (IF, S, Msb, TA;) or coalesced, or united, with it. (S, TA.) [See an ex. in a verse cited voce رَامِكٌ.] b3: See also 4, second sentence: A2: and see the last sentence but one of the same paragraph.

صَحْبٌ: see صَاحِبٌ.

صُحْبَةٌ an inf. n. of صَحِبَهُ [q. v.]. (S, A, Msb, K, &c.) b2: [As a simple subst., Companionship. Hence, لَهُ صُحْبَةٌ, often occurring in biographies as meaning He had companionship with the Prophet; i. e. he was one of the Companions of the Prophet. And خَرَجْتُ صُحْبَةَ الرَّسُولِ, frequently occurring in trads., meaning I went forth in the companionship of the Apostle, or in company with the Apostle. Hence also] one says, حَمَلْتُ الكِتَابَ صُحْبَتِى (assumed tropical:) [I carried the book with me]. (Msb.) صُحْبَةُ السَّفِينَةِ [The companionship of the ship] is a post-classical phrase, denoting, by way of comparison, that which has no permanence. (Har p.

258.) b3: See also صَاحِبٌ, of which it is a quasipl. n.

صَحَابَةٌ an inf. n. of صَحِبَهُ [q. v.]. (S, A, K.) b2: See also صَاحِبٌ, of which it is a quasi-pl. n. [الصَّحَابَةُ is commonly applied to The Companions of the Prophet:] ↓ صَحَابِىٌّ [is the n. un., meaning a Companion of the Prophet; and] is conventionally applied to one who saw Mohammad, and whose companionship with him was long, even if he have not related anything from him; or, as some say, even if his companionship with him was not long. (KT.) صَحَابِىٌّ: see the next preceding paragraph.

صَاحِبٌ A companion, an associate, a comrade, a fellow, or a friend; (A, MA, KL, TA;) a fellow-traveller: (MA:) [an accomplice: (assumed tropical:) an accompanier, or attendant, as applied to a thing:] and (tropical:) a lord, or master; a possessor, an owner, an occupant, a haver, or a proprietor; of anything: (A, TA:) it is not trans. like the verb, therefore you may not say, زَيْدٌ صَاحِبٌ عَمْرًا; (TA;) [i. e.] it is not used as an act. part. n., but as a subst., like وَالِدٌ; (Ham p. 32:) the pl., (S, Msb,) or term applied to a pl. number, (A, K, TA,) is ↓ صَحْبٌ, (S, A, Msb, K,) a pl. like رَكْبٌ of رَاكِبٌ, (S,) or [rather] a quasi-pl. n., (TA,) and أَصْحَابٌ, [the most common of all,] (A, Msb,) a pl. like أَشْهَادٌ of شَاهِدٌ, (TA,) or pl. of صَحْبٌ, like أَفْرَاخٌ of فَرْخٌ, (S,) and أَصَاحِيبُ, (S, K,) pl. of أَصْحَابٌ, (S,) and صُحْبَانٌ, (S, K,) a pl. like شُبَّانٌ of شَابٌّ, (S,) and صِحَابٌ, (S, A, K,) a pl. like جِيَاعٌ of جَائِعٌ, (S,) and صِحَابَةٌ, (A, K,) in which the ة may be regarded, agreeably with analogy, as an affix to the pl. صِحَابٌ characteristic of the fem. gender, (TA,) and ↓ صَحَابَةٌ, (S, A, Msb, K,) which is more common than صِحَابَةٌ, (TA,) but the only instance of فَعَالَةٌ as the pl. measure of a word of the measure فَاعِلٌ, (L, TA,) or originally an inf. n., (S,) or not so, but a quasi-pl. n., though written like the inf. n. [that is said to be its original], (from a marginal note in a copy of the S,) and ↓ صُحْبَةٌ, (S, A,) a pl. like فُرْهَةٌ of فَارِهٌ, (S, TA,) or [rather] a quasi-pl. n.: (TA:) the fem. is صَاحِبَةٌ, and its pl. is صَوَاحِبُ and صَوَاحِبَاتٌ, (Mgh, Msb,) the latter mentioned by AAF on the authority of Abu-l- Hasan: (TA:) hence, in a trad. of 'Áïsheh, أَنْتُنَّ صَوَاحِبُ يُوسُفَ [Ye are the female companions, or the mistresses, of Joseph; meaning, enticers to lewdness]; or, as some relate it, صَوَاحِبَاتُ يُوسُفَ: (Mgh:) the dim. of صَاحِبٌ is ↓ صُوَيْحِبٌ (A) [and that of صَاحِبَهٌ is ↓ صُوَيْحِبَةٌ].

يَاصَاحِ for يَاصَاحِبِى [O my companion, &c.,] is the only allowable instance of such curtailing of a prefixed noun, related as heard from the Arabs. (S, TA.) One says, فُلَانٌ صَاحِبُ صِدْقٍ

[Such a one is a good companion, &c.]. (A, * TA.) [And صَاحِبُ جَيْشِ The commander of an army. And صَاحِبُ البَرِيدِ and صَاحِبُ الشُّرْطَةِ

&c.: see arts. برد and شرط &c. And الصَّاحِبُ, alone, in post-classical times applied to The Wezeer, when an officer of the pen: see De Sacy's Chrest. Ar., sec. ed., ii. 59.] And صَاحِبُ اليَمِينِ [The companion of the right hand] and صَاحِبُ الشِّمَالِ [The companion of the left hand]; appellations of each man's recording angels, who write down his good and evil actions. (A trad. thus commencing in the Jámi' es-Sagheer.) and صَاحِبُ الصُّورِ (assumed tropical:) The angel who is the possessor of the horn. (Idem.) [And صَاحِبُ بَيْتٍ (assumed tropical:) The owner, or master, of a house or tent.] And أَصْحَابُ الجَنَّةِ (assumed tropical:) [The inmates, or occupants, of Paradise]: (Kur ii. 76, &c.:) and أَصْحَابُ النَّارِ (assumed tropical:) [The inmates, &c., of the fire of Hell]. (Kur ii. 37, &c.) and صَاحِبُ سِجْنٍ (assumed tropical:) An inmate of a prison. (Bd and Jel in xii. 39.) And صَاحِبُ الصَّفِّ وَالجُمْعَةِ (assumed tropical:) He who keeps to praying in the first rank and to the prayer of Friday. (El-Munáwee on a trad. thus commencing in the Jámi' es-Sagheer.) And أَصْجَابُ الشَّافِعِىِّ (tropical:) The followers of the persuasion of EshSháfi'ee: and in like manner one says of the followers of other persuasions. (Msb.) [and صَاحِبُ كِتَابٍ (assumed tropical:) The author of a book.] and صَاحِبُ عِلْمٍ وَمَالٍ (tropical:) A possessor of science and of wealth. (A, TA.) And صَاحِبُ وِتْرٍ (assumed tropical:) [One who has a claim for blood-revenge: see an ex. in a verse cited voce دَرَّاكٌ]. (Keys Ibn-Rifá'ah, TA in art. درك.) [And صَاحِبُ أَمْرٍ وَنَهْىٍ (assumed tropical:) One who possesses authority to command and to forbid. And صَاحِبُ أَمْرٍ also signifies (assumed tropical:) The author of an affair or event or action; the doer of a thing; the manager, or disposer, thereof: and one who keeps, or adheres, to a thing. And صَاحِبُ دَيْنٍ (assumed tropical:) A debtor.] And one says, خَرَجَ وَصَاحِبَاهُ السَّيْفُ وَالرُّمْحُ (tropical:) [He went forth, the sword and the spear being his companions]. (A, TA.) صُوَيْحِبٌ and سُوَيْحِبَةٌ dims. of صَاحِبٌ and صَاحِبَةٌ: see the next preceding paragraph.

أَصْحَبُ i. q. أَصْحَرُ, (S, K,) Of a colour inclining to redness: applied to an ass [app. to a wild ass]. (S, TA.) مُصْحَبٌ [properly Made to have a companion. b2: And hence,] (assumed tropical:) A man possessed by a jinnee or demon; a demoniac; or insane. (K, * TA.) b3: See also مُصْحِبٌ. b4: And (tropical:) A skin, or hide, (A, K,) or a [skin such as is termed] زِقّ, (S,) having its hair remaining upon it, (S, A, K,) or its wool, or its fur; (K;) and ↓ مَصْحُوبٌ signifies the same. (A.) Hence, قِرْبَةٌ مُصْحَبَةٌ (K, TA) (tropical:) A water-skin that has somewhat of its wool [or hair] remaining upon it, and that has not been subjected to the process termed عَطْنٌ. (TA.) b5: And (tropical:) A branch, or stick, that has not been stripped of its bark, or peel. (TA.) مُصْحِبٌ [properly Having a companion. b2: And hence,] A man having a son that has attained to manhood, and become like him. (K, * TA.) b3: And (tropical:) One who talks to himself; and so, sometimes, ↓ مُصْحَبٌ. (K, TA.) b4: And (tropical:) Tractable, submissive, or obsequious, after being refractory, or incompliant; (K;) as also ↓ مُصَاحِبٌ, (A, K,) and ↓ مُسْتَصْحِبٌ. (TA. [See also the next paragraph.]) b5: And (assumed tropical:) Going straight on, or right on, without delay. (K.) هُوَ مِصْحَابٌ لَنَا بِمَا نُحِبُّ (assumed tropical:) He is [very] submissive, or compliant, to us in that which we like. (K.) [See also مُصْحِبٌ.]

مَصْحُوبٌ [Associated with, or accompanied]. b2: [Hence,] one says [to a person departing], اِمْضِ مَصْحُوبًا (tropical:) Go thou, kept in safety, preserved from harm; and [so] ↓ مُصَاحَبًا: (A, TA:) and [in like manner,] in bidding farewell, مُعَافًا

↓ مُصَاحَبًا (tropical:) [Be thou kept in safety or health, preserved from harm]: and a poet says, ↓ وَصَاحِبِى مِنْ دَوَاعِى السُّوْءِ مُصْطَحَبُ (assumed tropical:) [And my companion is preserved, or defended, from the causes of evil]. (TA.) b3: See also مُصْحَبٌ.

مُصَاحَبٌ: see مَصْحُوبٌ, in two places.

مُصَاحِبٌ: see مُصْحِبٌ.

مُصْطَحَبٌ: see مَصْحُوبٌ.

مُسْتَصْحِبٌ: see مُصْحِبٌ.