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.

حد

1 جَحَدَ, aor. ـَ inf. n. جَحْدٌ and جُحُودٌ, He denied a thing; disacknowledged it; (L, MF;) in an absolute sense, whether knowing it to be otherwise than as he represented it to be or not. (MF.) [It is used by grammarians, and often by others, as relating to something past, or supposed or asserted to be past; and thus, in a more restricted sense than نَفَى.] You say, جَحَدَهُ حَقَّهُ, and بِحَقِّهِ, inf. ns. as above; [and ↓ جاحدهُ; (see 3 in art. كبر, where جاحَدَهُ is used in explaining كَابَرَهُ; and see what follows;)] He denied, or disacknowledged, his right, or due, knowing it to be such, (S, A, * Msb, K, MF,) and also, not knowing it; (MF;) the doing of which is also termed مُكَابَرَةٌ: (TA:) but accord. to some, it is made trans. by means of ب only by its being made to imply the meaning of كَفَرَ. (MF.) A2: Also جَحَدَهُ, He found him to be niggardly, or avaricious: (K:) or he found him to possess little good; i. e., to be either niggardly or poor. (TA.) A3: جَحِدَ, (S, K,) aor. ـِ (K,) inf. n. جَحْدٌ, (S,) He (a man) was, or became, niggardly, or avaricious; (S;) possessed little good; (S, K;) as also ↓ اجحد: (S:) or his property became dissipated or dispersed, and passed away; and so ↓ the latter verb. (AA, TA.) b2: It (anything, TA) was, or became, little in quantity, or scanty. (K, TA.) b3: It (a person's life, TA) was, or became, strait, and difficult. (K, * TA.) b4: It (a plant) was, or became, scanty; (S;) did not grow tall. (S, K.) b5: جَحِدَتِ الأَرْضُ The land became dry, and of no good. (L.) b6: جَحَدَ عَامُنَا [Our year was, or became, one of little rain: see جَحِدٌ]. (A.) 3 حَاْدَّ see 1.4 أَحْدَ3َ see 1, in two places.

جَحْدٌ and ↓ جُحْدٌ and ↓ جَحَدٌ Paucity, or scantiness, of good; (S, K;) which means both niggardliness and poverty: (A:) straitness of the means of subsistence; as also ↓ جُحُودٌ. (TA.) One says, ↓ نَكَدًا لَهُ وَجَحَدًا (S) and نُكْدًا لَهُ

↓ وَجُحْدًا (L in art. نكد) [May God decree straitness, or difficulty, to him, and poverty]: a form of imprecation. (TA.) A2: جَحْدٌ as an epithet, fem. with ة: see جَحْدٌ, in three places.

جُحْدٌ: see جَحْدٌ, in four places.

جَحَدٌ: see جَجْدٌ, in four places.

جَحِدٌ (S, K) and ↓ جَجْدٌ and ↓ أَجْحَدُ (K) A man niggardly, or avaricious; (S;) possessing little good. (S, K.) [Hence,] ↓ أَرْضٌ جَحْدَةٌ Dry land, in which is no good. (L.) And عَامٌ جَحِدٌ, (S,) or ↓ جَحْدٌ, (A,) A year in which is little rain. (S.) b2: Also جَحِدٌ, A thick and short horse: fem. with ة: pl. جِحَادٌ. (K.) جُحُودٌ: see جَحْدٌ.

جَحَّادٌ (applied to a man, TA) Slow in emitting his seminal fluid; syn. بَطىْءُ الإِنْزَالِ. (K.) أَجْحَدُ: see جَحِدٌ.

حد

1 حَدَّ, (A, Mgh, Msb,) aor. ـُ (Mgh, TA,) inf. n. حَدّق, (S, Mgh, Msb, K,) He, or it, prevented, hindered, impeded, withheld, restrained, debarred, inhibited, forbade, prohibited, or interdicted: (S, A, Mgh, Msb, K, TA:) this is the primary signification: (Mgh:) and he repelled, turned away, or averted, (L, K, TA,) evil [or the like], and also a person from a thing, good or evil. (L.) You say, حَدَّ الرَّجُلَ عَنِ الأَمْرِ He prevented, or hindered, and withheld, or restrained, the man from the thing, or affair. (L.) And حَدَدْتُ فُلانًا عَنِ الشَّرِّ I prevented, or hindered, such a one from [falling into], or preserved him from, evil. (L.) And قَدْ حَدَّ اللّٰهُ ذٰلِكَ عَنَّا [God hath forbidden us that]. (S.) and اَللّٰهُمَّ احْدُودْهُ (T, A, L) O God, prevent him from hitting the mark: said with reference to a man shooting, or casting a missile weapon, or the like. (T, L.) And حُدَّ He (a man) was prevented, or withheld, from obtaining good fortune, success, or what he desired or sought. (L.) And حَدَّ اللّٰهُ عَنَّا شَرَّ فُلَانٍ May God repel, or avert, from us, the evil, or mischief, of such a one. (L.) b2: [Hence,] حَدَّهُ, (S, L, Msb,) aor. ـُ (L,) inf. n. حَدٌّ, (L, Msb, K,) He inflicted upon him the castigation, or punishment, termed حَدٌّ; (S, L;) he inflicted upon him (namely, a criminal or an offender [against the law],) a castigation, or punishment, that should prevent him from returning to his crime or offence, and that should prevent others from committing such a crime or such an offence: (K, * TA:) he inflicted upon him a flogging. (Msb.) b3: حَدَّ شَيْئًا مِنْ غَيْرِهِ, aor. ـُ (L,) inf. n. حَدٌّ; (L, K;) and ↓ حدّدهُ; (L;) He distinguished, or separated by some mark or note, or marks or notes, a thing from another thing. (L, K. *) And حَدَّ الدَّارَ, aor. and inf. n. as above; (S, Msb;) and ↓ حّددها, inf. n. تَحْدِيدٌ; (S;) He distinguished the house from the parts adjoining it, by mentioning [or defining] its limits. Msb.) A2: [And hence, حَدَّ in logic, inf. n. حَدٌّ, (assumed tropical:) He defined a word; as also ↓ حدّد, inf. n. تَحْدِيدٌ.]

b2: حَدَّ, (L, Msb, K,) aor. ـُ (L, Msb,) inf. n. حَدٌّ; (L;) and ↓ حدّد, (S, L, Msb, K,) [which is more common,] inf. n. تَحْدِيدٌ; (S;) and ↓ احدّ, (S, L, K,) which is the form preferred by Lh, (L,) inf. n. إِحْدَادٌ; (S;) and ↓ استحدّ; (As, S, L;) He edged, or sharpened, a knife, (L, K,) a blade, (S,) a sword, (L, Msb,) or anything blunt, (L,) [and pointed, or made sharp-pointed, an arrow-head or the like,] with a stone or file. (L, K.) b3: [And hence,] حَدَّ بَصَرَهُ إِلَيْهِ, aor. ـُ (Lh, L;) and ↓ احدّهُ, (L,) or احدّ النَّظَرَ اليه; (S, Msb;) and ↓ حدّدهُ; (K in art. لتأ, &c.;) (tropical:) He looked sharply at him, or it; (L;) or intently, or attentively. (Msb.) A3: حَدَّتْ, (S, Mgh, L, K,) or حَدَّتْ عَلَى زَوْجِهَا, (Msb,) aor. ـِ and حَدُّ, inf. n. حِدَادٌ (S, Mgh, L, Msb, K) and حَدٌّ; (L, K;) and ↓ احدّت, (As, S, A, Mgh, L, Msb, K,) inf. n. إِحْدَادٌ; (Mgh, Msb;) the former the more common in the language of the Arabs, but the latter preferred by the early grammarians, (Fr, TA,) and the only form known to As, (S,) who rejected the former; (Msb;) She (a woman) abstained from the wearing of ornaments, (A 'Obeyd, S, A, Mgh, L, Msb, K,) and the use of perfumes, (L,) and dye for the hands &c., (S, Mgh,) because forbidden such things, or because she forbade herself, (Mgh,) and put on the garments of mourning, (A,) after the death of her husband, (S, Mgh,) or on account of the death of her husband, (A 'Obeyd, A, Msb,) for the period called العِدَّة: (K:) or she mourned for her husband, and put on the garments of mourning, and abstained from the wearing of ornaments, and the use dye for the hands &c. (L.) The epithets applied to a woman in this case are ↓ حَادٌّ (S, L, Msb, K) and ↓ مُحِدٌّ (S, A, Mgh, L, Msb, K) and ↓ مُحِدَّةٌ also, but the first [always] without ة, (Msb,) or both more chaste without ة. (TA.) A4: حَدَّ, aor. ـِ inf. n. حِدَّةٌ; (S, L, Msb, K;) and ↓ احتدّ; (L, K;) [and app. ↓ انحدّ, q. v.;] It (a sword, S Msb, and a knife, L, K, [or the like,] and a canine tooth, L) was, or became, [edged, or] sharp, or pointed. (S, L, Msb, K.) b2: [and hence,] حَدَّ, aor. ـِ inf. n. حِدَّةٌ, (tropical:) He was, or became, sharp [or effective] in respect of eloquence, and of intellect, or understanding, and of anger. (L.) And حَدَّ عَلَيْهِ, aor. ـِ (S, L, K,) inf. n. حِدَّةٌ and حَدٌّ, (S, L,) (tropical:) He became excited against him by sharpness, or hastiness, of temper; by irascibility, passionateness, or angriness; (Ks, S, L, K;) as also عَلَيْهِ ↓ احتدّ: (TA:) and حَدَّ عَلَيْهِ, aor. as above, inf. n. حَدَدٌ; (L, K;) and ↓ حدّد, (accord. to some copies of the K,) and ↓ احتدّ, (S, [in which it is not followed by عليه,] A, L, K,) and ↓ استحدّ; (L, K;) (tropical:) he was angry with him; (S, * A, L, K;) but Az remarks upon the last of these verbs as not heard from the Arabs of classical times in this sense: (L:) and بِهِمْ ↓ تحدّد (tropical:) he became exasperated by them: syn. تحرّش. (Az, L.) 2 حّدد as a trans. v.: see 1, in five places. b2: حدّد بَلَدًا He repaired, or betook himself, to the limits, or boundaries, of a country, or town. (L.) And حدّد إِلَيْهِ and لَهُ He repaired, or betook himself, to him, or it. (K.) A2: As an intrans. v., inf. n. تَحْدِيدٌ, It (seed-produce) was late in coming forth because of the lateness of rain, (K, TA,) and then came forth [pointed,] without forking, or shooting forth into separate stalks or stems. (TA.) b2: حدّد عَلَيْهِ: see 1.3 أَرْضُنَا تُحَادُّ أَرْضَكُمْ Our land borders upon, or is conterminous with, your land; syn. تَتَاخِمُهَا. (K in art. تخم.) b2: [And hence,] حادّهُ, (L, K,) inf. n. مُحَادَّةٌ, (S,) (tropical:) He acted towards him with reciprocal anger and enmity (L, K) and opposition or contrariety or repugnance, (S, K,) contending with him, (TA,) and refusing to do what was incumbent on him: (S:) like شَاقَّهُ: as though meaning he became in the حّدّ, i. e. the side, region, quarter, or tract, in which was (or opposite to that in which was, Zj) his enemy; like as شاقّهُ means he became in the شِقّ, i. e. the side, or quarter, in which was [or opposite to that in which was] his enemy: (L:) and ↓ تحادّهُ, (TA,) inf. n. تَحَادٌّ, (S,) signifies the same. (S, TA.) 4 أَحْدَ3َ see 1, in three places.5 تَحَدَّّ see 1, last sentence.6 تَحَاْدَّ see 3.7 انحدّ It was, or became, slender. (TA in art. ابر.) b2: See 1, latter part.8 إِحْتَدَ3َ see 1, latter part, in three places.10 استحدّ as a trans. v.: see 1.

A2: Also (tropical:) He shaved (S, Mgh, K) his pubes (S, Mgh) with [a razor of] iron: (Mgh, K:) derived from حَدِيدٌ. (Mgh.) b2: See also 1, last sentence.

حَدْ, for أَحَدٌ, in the phrase يَا حَدْ رَآهَا: see أَحَدٌ, in art. احد.

حَدٌّ Prevention, hinderance, an impediment, a withholding, restraint, a debarring, inhibition, forbiddance, prohibition, or interdiction; (S, Mgh, L, Msb, K, TA;) as also ↓ حَدَدٌ: (S, L, K:) and, both words, a repelling, or an averting. (K. [See 1.]) A poet says, (S,) namely, Zeyd Ibn-' Amr Ibn-Nufeyl, (TA,) لَا تَعْبُدَنَّ إِلٰهًا غَيْرَ خَالِقِكُمْ

↓ وَإِنْ دُعِيتُمْ فَقُولُوا دُونَهُ حَدَدُ [Ye shall by no means worship any deity except your Creator; and if ye be invited to do so, say ye, There is an impediment in the way of it, or a prohibition against it]. (S, TA.) And one says, ↓ دُونَ مَا سَأَلْتَ عَنْهُ حَدَدٌ (A, * L) There is an impediment, or a prohibition, in the way of that respecting which thou hast asked. (L.) and عَنْهُ ↓ لَاحَدَدَ There is nothing to prevent, or hinder, one from it. (L. [But this admits of another meaning, as will be seen, under the word حَدَدٌ, below.]) b2: [Hence,] A restrictive ordinance, or statute, of God, respecting things lawful and things unlawful: pl. حُدُودٌ. (L.) The حُدُود of God are of two kinds: first, those ordinances prescribed to men (T, Mgh, L) respecting eatables and drinkables and marriages &c.; what are lawful thereof and what are unlawful: (T, L:) the second kind, castigations, or punishments, prescribed, or appointed, to be inflicted upon him who does that which he has been forbidden to do; (T, Mgh, L;) as the حدّ of the thief, which is the cutting off of his right hand for stealing a thing of the value of a quarter of a deenár or more; and that of the fornicator or fornicatress, which is flogging with a hundred stripes and banishment for a year; and that of the adulterer or adulteress, which is stoning; and that of the person who [falsely] charges an honest or a married woman with adultery, which is flogging with eighty stripes [as is also that of the person who has committed the crime of drunkenness]: (T, L:) the first kind are called حدود because they denote limits which God has forbidden to transgress: the second, because they prevent one's committing again those acts for which they are appointed as punishments; (T, Mgh, L;) or because the limits thereof are determined: (Mgh:) the latter kind of حدّ is also explained as being that [castigation, or punishment,] which prevents the criminal from returning to his crime, and prevents others from committing his crime. (L, K. *) لَوْ رَأَيْتَهُ عَلَى حَدٍّ, in a saying of ' Omar, means Hadst thou seen him engaged in an affair requiring the infliction of the حدّ. (Mgh.) b3: A bar, an obstruction, a partition, or a separation, (S, A, Mgh, L, Msb, * K,) between two things, (S, A, L, K,) or between two places, (Mgh,) [or between two persons,] to prevent their commixture, or confusion, or the encroachment of one upon the other: (L:) an inf. n. used as a subst.: (Mgh:) pl. حُدُودٌ. (L.) b4: A limit, or boundary, of a land or territory: pl. as above. (L.) [Hence, جَاوَزَ الحَدَّ (assumed tropical:) He, or it, exceeded the proper, due, or common, limit; was excessive, immoderate, beyond measure, enormous, inordinate, or exorbitant.] b5: [And hence, in logic, (assumed tropical:) A definition.] It is applied by the learned to the حَقِيقَة of a thing, [or that by being which a thing is what it is,] because it is [a term] collective and restrictive. (Mgh.) b6: The end, extremity, or utmost point, of a thing: (S, L, K:) pl. as above. (L.) b7: [(assumed tropical:) The point, or verge, of an event.] The saying مُسْلِمَةٌ مَوْقُوفَةٌ عَلَى حَدِّ مَحْرَمٍ means (assumed tropical:) A Muslimeh brought to the point, or verge, of being subjected to an infidel's lying with her: and in like manner, مُسْلِمٌ مَوْقُوفٌ عَلَى حَدِّ كُفْرٍ (assumed tropical:) A Muslim brought, by beating or slaughter, to [the point, or verge, of] denying God. (Mgh.) b8: The edge, or extremity of the edge, (S, L,) and point, (L,) of anything, (S, L,) as of a sword, a knife, a spear-head, and an arrow: (L:) the part of a sword [&c.] with which one cuts: (MF:) pl. as above. (L.) b9: See also حِدَّةٌ, in four places. b10: [And hence, app.,] Arms, or weapons; as in the phrase ذَوُو حَدٍّ [Possessors of arms or weapons: or this may mean (tropical:) persons endowed with valour]. (Ham p. 143.) b11: A side, region, quarter, or tract. (L.) b12: (assumed tropical:) Station, standing, rank, condition, or the like; syn. مَرْتَبَةٌ. (KL.) b13: [(assumed tropical:) A case: as when a noun is said to be فِى حَدِّ الرَّفْعِ in the nominative case. b14: And (assumed tropical:) A class, or category: as when a verb is said to be مِنْ حَدِّ ضَرَبَ of the class, or category, of ضَرَبَ.] b15: [(tropical:) A quarter of the year.] Yousay, أَقَامَ حَدَّ الرَّبِيعِ (tropical:) He remained, stayed, or abode, during the quarter of the ربيع. (A.) A2: See also مَحْدُودٌ.

حُدٌّ: see مَحْدُودٌ.

حُدَّةٌ A small quantity of water or milk &c. remaining in a vessel or skin; syn. كُثْبَةٌ and صُبَّةٌ. (K.) حِدَّةٌ [Sharpness of a sword, a knife, or the like: see 1]. b2: [And hence,] (tropical:) Sharpness, or hastiness, of temper; irascibility, passionateness, or angriness; (Ks, S, A, L, K;) as also ↓ حَدٌّ: (Ks, S, L, K:) (tropical:) sharpness [or effectiveness] in respect of eloquence, and of intellect or understanding, and of anger: (L:) (tropical:) sharpness, penetrating energy, vigorousness, effectiveness, and briskness, in the performance of affairs; and also, in matters of religion, with ambition to attain what is good: from حَدٌّ as signifying the “ edge ” of a sword [&c.]: (L:) and ↓ the latter word, [or rather both,] (tropical:) a man's sharpness, penetrating energy, or vigour, in the exercise of courage; his mettle; (L;) his valour, or valiantness, in war. (S, A, L, K.) You say, ↓ إِنَّهُ لَبَيِّنُ الحَدِّ (tropical:) Verily he is one who displays sharpness like that of a knife. (L.) b3: حِدَّةٌ and ↓ حَدٌّ, as denoting a quality of anything, are syn. (K.) [Both signify (assumed tropical:) Sharpness; vehemence; force; and strength: and] both, (assumed tropical:) the force, or strength, of wine and the like; syn. سَوْرَةٌ; (Msb and K, in explanation of the former, [which is the more common,] in art. سور;) meaning شِدَّةٌ; (MF;) and صَلَابَةٌ. (S and L in explanation of the latter in the present art.) [Also, the former, (assumed tropical:) Pungency; acridness.]

حَدَدٌ: see حَدٌّ, first four sentences. b2: You say also, مَالِى عَنْ هٰذَا الأَمْرِ حَدَدٌ, (S, A, *) and ↓ مالى عَنْهُ مُحْتَدٌّ, (K,) and ↓ مُحَدٌّ, (K, TA,) with damm, of the same measure as مُكْرَمٌ, (TA,) or ↓ مَحَدٌّ, (so in the CK,) I have no way of avoiding, or escaping, this thing. (S, A, K.) And وَلَا مُلْتَدًّا ↓ مَا أَجِدُ مِنْهُ مُحْتَدًّا I find not any way of avoiding, nor any way of escaping, it. (S.) A2: Also, (L,) and ↓ مَحْدُودٌ, (Msb,) Prevented, hindered, impeded, withheld, restrained, debarred, inhibited, forbidden, prohibited, or interdicted. (L, Msb.) You say, هٰذَا أَمْرٌ حَدَدٌ This is a forbidden, or prohibited, thing; a thing unlawful to be done, or committed. (S. [See also what follows.]) And حَدَدًا أَنْ يَكُونَ كَذَا (S, * A, L) Forbidden be it that it should be so: like as you say, مَعَاذَ اللّٰهِ قَدْ حَدَّ اللّٰهُ ذٰلِكَ عَنَّا. (S, A, * L.) أَمْرٌ حَدَدٌ also signifies A disallowed, and vain, or false, thing or affair. (L.) And دَعْوَةٌ حَدَدٌ A vain, or false, pretension. (S, L, K.) حَدَادِ, like قَطَامِ, [indecl., a proper name, for الحَادَّةُ, fem. act. part. n. of حَدَّ; like فَجَارِ for الفَاجِرَةُ; and hence, for يَا حَادَّةُ;] occurring in the phrase, حَدَادِ حُدِّيهِ [O averter, avert him, or it]: said [with respect] to him whose aspect, or countenance, thou dislikest. (A, * K.) b2: [It is also a proper name for الحَدٌّ; like فَجَارِ for الفَجْرَةُ or الفُجُورُ; as in the following hemistich:] حَدَادِ دُونَ شَرِّهَا حَدَادِ [May there be an impediment in the way of her evil, or mischief: an impediment]. (L.) b3: حَدَادُكَ: see the next paragraph.

حُدَادٌ: see حَدِيدٌ.

A2: حُدَادُكَ أَنْ تَفْعَلَ كَذَا, (K, TA,) with damm, (TA,) or ↓ حَدَادُكَ, (so in a MS. copy of the K and in the CK,) The utmost of thy power, or of thine ability, [will be] thy doing such a thing; and the end of thy case; syn. قُصَارَاكَ, (K,) [or قُصَارُكَ,] and مُنْتَهَى أَمْرِكَ. (TA.) حِدَادٌ The black garments of mourning [worn by a widow]. (S, A, Mgh, L.) حَدِيدٌ i. q. ↓ مُحَادٌّ. (A.) You say, فُلَانٌ حَدِيدُ فُلَانٍ Such a one is the close, or next, neighbour of such a one; meaning that the house of the former is next by the side of that of the latter; (A, * L;) or that the land of the former is adjacent to that of the latter. (S, L.) And هُوَ حَديدِى

فِى الدَّارِ, i. e. ↓ مُحَادِّى [He is my next neighbour in respect of house]. (A.) And دَارِى حَدِيدَةُ دَارِهِ, and ↓ مُحَادَّتُهَا (L, K,) or لِدَارِهِ ↓ مُحادَّةٌ, (A,) My house is close, or next, or adjoining, to his house; meaning that the limit of the former is like that of the latter. (L, K. *) A2: Also, (S, L, Msb, K,) used as masc. and fem. without ة, and also as fem. with ة, (L,) and ↓ حَادٌّ, (S, L, Msb,) but this is disapproved by IKh, (TA,) though allowed by some as agreeable with analogy, (MF,) and ↓ حُدَادٌ, (As, L, K,) and ↓ حُدَّادٌ, (AA, S, L, K,) [Edged, or sharpened; or] sharp; applied to a sword, (S, Msb,) a knife, (L, Msb, K,) [and the like: and pointed, or sharp-pointed:] pl. [of the first] حِدَادٌ, (S, L, K,) masc. and fem.; (L;) and حَدِيدَاتٌ and حَدَائِدُ, (L, K,) fem. (L.) And نَابٌ حَدِيدٌ and حَدِيدَةٌ A sharp canine tooth: (L, K:) حُدَادٌ thus applied has not been heard. (L.) b2: [Hence,] رَجُلٌ حَدِيدٌ (tropical:) A man who is sharp [or effective] in respect of eloquence, and of intellect or understanding, and (as also ↓ مُحْتَدٌّ, S) of anger: pl. أَحِدَّآهُ and أَحِدَّةٌ and حِدَادٌ. (L, K.) And أَلْسِنَةٌ حِدَادٌ (assumed tropical:) Sharp tongues. (S.) And رَجُلٌ حَدِيدُ النَّاظِرِ (tropical:) [A man who looks sharply, or boldly;] a man not suspected of evil, so that he should cast down his eyes. (L.) فَبَصَرُكَ اليَوْمَ حَدِيدٌ [in the Kur 1. 21] means (assumed tropical:) And thy sight, or intellect, to-day, is] sharp, or piercing; so that thou perceivest therewith what thou didst not know, or what thou deemedst improbable, in thy life on earth: (Jel:) or thy judgment, to-day, is penetrating. (L.) [Hence also,] رَائِحَةٌ حَدِيدَةٌ (L) and ↓ حَادَّةٌ (L, K) (tropical:) A sharp, or pungent, odour. (L, K.) And نَاقَةٌ حَدِيدَةُ الجِرَّةِ (tropical:) A she-camel whose cud has a pungent odour; (K, TA;) which is a quality approved. (TA.) A3: حَدِيدٌ also signifies [Iron;] a certain substance, (L,) well known; (S, L, K;) so called because of its resistance: (S, L:) ↓ حَدِيدَةٌ is a more particular term, (S,) signifying a piece thereof; (L;) [and an instrument, or implement, thereof:] pl. حَدَائِدُ (S, L, K) and حَدَائِدَاتٌ; (S L;) the latter (which is erroneously written in the K حَدِيدَاتٌ, TA) is a pl. pl., (L,) sometimes occurring in poetry. (S.) It is said in a prov., إِنَّ الحَدِيدَ بِالحَدِيدِ يُفْلَحُ Verily iron with iron is cloven, or cut. (S and K in art. فلح.) And in another, تَضْرِبُ فِى حَدِيدٍ

بَارِدٍ [Thou beatest upon cold iron]: applied in relation to him who hopes for that of which the attainment is remote, or improbable; and to him in whom is nothing to be hoped for. (Har p. 633.) b2: Also (assumed tropical:) Like iron in hardness: applied in this sense to solid hoofs. (Mgh.) حَدَادَةٌ One's wife. (Sh, K.) حَدَادَةٌ The office of a door-keeper. (Msb.) b2: The art of a blacksmith, or worker in iron. (Mgh.) [The art of a maker of coats of mail.]

حَدِيدَةٌ: see حَدِيدٌ.

حُدَّى: see حِدَأَةٌ, in art. حدأ.

حَدَّادٌ A door-keeper: (S, A, Mgh, L, Msb, K:) so called because he prevents men from entering. (Mgh, L.) b2: A keeper of a prison: (S, Mgh, K:) because he prevents persons from going out, or because he works the iron of the shackles. (S. [See what follows.]) b3: The person who inflicts the punishment termed حَدٌّ: so in the saying, أُجْرَةٌ الحَدَّادِ عَلَى السَّارِقِ [The pay of the inflicter of the حدّ is to be imposed upon the thief]; or, as some say, the meaning here is, the keeper of the prison, because, in general, he has the charge of the amputation; but the former meaning is the more probable, and more obvious. (Mgh.) b4: A seller of wine; a vintner: because he withholds his wine until he obtains for it a price that contents him: so in the following verse of ElAashà: فَقُمْنَا وَلَمَّا يَصِحْ دِيكُنَا

إِلَى جَوْنَةٍ عِنْدَ حَدَّادِهَا [And we arose, when our cock had not yet crowed, to a wine-jar smeared with pitch, in the possession of its seller]. (S, L.) b5: A blacksmith; a worker in iron. (Mgh, L, K.) A maker of coats of mail. (TA.) حُدَّادٌ: see حَدِيدٌ.

حَدْحَدٌ Short (L, K) and thick: an epithet applied to a man. (L.) حَادٌّ; fem. with ة: see حَدِيدٌ, in two places.

A2: See also 1, voce حَدَّتْ.

أَحَدُّ [More, and most, sharp: &c.] b2: You say, هُوَ مِنْ أَحَدِّ الرِّجَالِ (tropical:) He is of the most sharp, or hasty, in temper, or of the most irascible, passionate, or angry, of men. (A, TA.) مَحَدٌّ, or مُحَدٌّ: see حَدَدٌ.

مُحِدٌّ and مُحِدَّةٌ: see 1, voce حَدَّتْ.

مَحْدُودٌ: see حَدَدٌ. b2: Also A man (L) denied, or refused, good, or prosperity; prevented, or withheld, from obtaining good; (T, L, K;) and so ↓ حُدٌّ, with damm, (K,) or ↓ حَدٌّ; (as in the L;) the latter heard only from Lth: (T, TA:) withheld from good fortune &c.; (S, L;) withheld from sustenance; contr. of مَجْدُودٌ: (Mgh:) and withheld from evil. (L, K.) مُحَادٌّ and مُحَادَّةٌ: see حَدِيدٌ, in four places.

مُحْتَدٌّ: see حَدِيدٌ: A2: and see also حَدَدٌ, in two places.

حن

1 حَنَّ, aor. ـِ inf. n. حَنِينٌ, He was, or became, affected with [a yearning, longing, or desire, or] an intense emotion of grief or of joy; as also ↓ استحنّ and ↓ تحانّ. (K.) [See an instance of its denoting an emotion of joy voce حَنَّانٌ.] Yousay, حَنَّ إِلَيْهِ, aor. and inf. n. as above, He, or his soul, yearned towards, longed for, or desired, him, or it. (S.) And حَنَّ إِلَى وَطَنِهِ He yearned towards, longed for, or desired, his home. (TA.) And تَحِنَّ إِلَى زَوْجِهَا الأَوَّلِ [She yearns towards her first, or former, husband]. (TA.) And حَنَّتْ, inf. n. as above, She (a woman) yearned towards, longed for, or desired, her child, or children. (Msb.) So, too, one says of a she-camel, meaning She yearned towards, longed for, or desired, her home, or her young one; and in like manner, of a pigeon: but in most instances it means she (a camel) yearned with a cry, or uttered a cry when yearning [or a yearning cry or the cry produced by yearning], towards her young one or her companions: or she uttered a cry with emotion after her young one: in its primary sense, she reiterated her [yearning] cry after her young one: but when you say, حَنَّ قَلْبِى إِلَيْهِ, you mean My heart yearned towards, longed for, or desired, him, or it, without the uttering of a cry or sound. (TA.) They said also, لَاأَفْعَلُهُ حَتَّى يَحِنَّ الضَّبُّ فِى أَثَرِ الإِبِلِ الصَّادِرَةِ [I will not do it until the lizard called ضبّ yearn after the camels returning from the water; meaning I will never do it]: this is only a prov.; for the ضبّ has no حَنِين nor does it ever go to the water. (TA.) [and حنَّ العُودُ, aor. and inf. n. as above, (assumed tropical:) The lute produced plaintive sounds: or excited lively emotions of sadness, or of mirth: see حَنَّانٌ. and in like manner one says of a musical reed: see مُثَقَّب.] And حَنَّتِ القَوْسُ, (K,) aor. as above, (S,) and so the inf. n., (TA,) (assumed tropical:) The bow [twanged, or] made a sound (K, TA) when its string had been pulled and then let go. (S.) And حَنَّتِ الطَّسْتُ إِذَا نُقِرَتْ (tropical:) [The brazen basin rang when it was knocked, or pecked]. (TA.) And حَنَّتِ السَّارِيَةُ [The mast creaked, or made a creaking sound]. (TA in art. صر.) And حَنَّ قِدْحُ لَيْسَ مِنْهَا (assumed tropical:) [An arrow of those used in the game called المَيْسِر produced a sound: it was not of them]: a prov., applied to a man who ascribes to himself a false origin, or who arrogates to himself that to which he has no relation: by the قدح is meant one of the arrows of the ميسر; for when this is not of the same substance as the others, and is made to vibrate, it produces a sound different from the sounds of the others, and is known thereby. (TA. [See also Freytag's Arab. Prov. i. 341.]) And حَنَّتِ الرِّيحُ and ↓ استحنّت (assumed tropical:) [The wind made a plaintive, or moaning, or perhaps a shrill, sound; made a sound like the حَنِين of camels: see حَنُونٌ]: both signify the same. (TA.) [See also حَنِينٌ, below.] b2: حَنَّ عَلَيْهِ, (S, Msb, TA,) aor. as above, (S, Msb,) inf. n. حَنَانٌ (S, Msb, K *) and حَنَّةٌ (Msb, TA *) and حَنٌّ, (K, * TA,) He was merciful, compassionate, or pitiful, towards him, or it; (S, Msb, K, * TA:) as also ↓ تحنّن: (S, K:) he was, or became, favourably inclined towards him, or it; (Msb;) and so ↓ تحنّن: (TA:) he was, or became, affectionate, or pitiful, or compassionate, towards him; (K, * TA;) as also ↓ حَنْحَنَ. (IAar, Az, K.) and عَلَى وَلَدِهَا ↓ تَحَنَّنَتْ She (a camel, and a ewe or goat,) became favourably inclined, or compassionate, towards her young one. (Lh, TA.) b3: See also 2. b4: حَنَّ عَنِّى, aor. ـُ means صَدَّ; (S;) i. e. He turned away from me, avoided me, or shunned me: so that it is anomalous; for by rule the aor. should be حَنِّ; and it is not mentioned among the exceptions [to the rule applying to a case of this kind]. (MF, TA.) [But it appears from what here follows that صَدَّ may perhaps be here meant to be understood in its trans. sense.]

A2: حَنَّهُ, (K,) [aor. ـُ as is shown below,] inf. n. حَنٌّ, (TA,) signifies صَدَّهُ and صَرَفَهُ [He turned him, or it, away, or back]. (K, TA.) Yousay, حُنَّ عَنِّى شَرَّكَ, inf. n. حَنٌّ, Turn thou away, or back, from me thy evil, or mischief. (K.) and مَا تَحُنُّنِى شَيْئًا مِنْ شَرِّكَ Thou dost not turn away, or back, from me aught of thy evil, or mischief (S.) A3: [حُنَّ, inf. n. حَنٌّ, app. He was, or became, possessed by a demon, or by one of the tribe or kind or class termed الحِنّ; and hence, he was, or became, mad, or insane: for] حَنٌّ is syn. with جُنُونٌ; (TA as from the K; [but not in the CK nor in my MS. copy of the K;]) whence مَحْنُونٌ applied to a man [as meaning مَجْنُونٌ]. (TA.) 2 حَنَّّ [حنّنهُ عَلَى غَيْرِهِ, accord. to modern usage, and perhaps classical also, He, or it, caused him to be merciful, compassionate, pitiful, or favourably inclined, towards another.]

A2: حَمَلَ فَحَنَّنَ He charged, or made an assault or attack, and was cowardly, and retreated. (K, TA.) b2: مَا حَنَّنَ عَنِّى He did not turn away from me; did not leave, or relinquish, me. (TA.) [And ↓ احنّ, or ↓ حَنَّ, seems to have a similar meaning: for] you say, أَثَرٌ لَا يُحِنُّ عَنِ الجِلْدِ A mark that does not go away from the skin: or, accord. to Th, who does not explain it, it is يَحِنُّ. (TA.) A3: حَنَّنَتِ الشَّجَرَةُ The tree blossomed, or flowered: (K:) and in like manner one says of a herb. (TA.) 4 احنّ القَوْسَ He made the bow to [twang, or] give a sound, [by pulling, and then letting go, the string.] (K.) A2: And احنّ He (a man. TA) did wrong, committed a mistake, or missed [the object of his aim]. (K.) b2: See also 2.5 تَحَنَّّ see 1, in three places.6 تَحَاْنَّ see 1, first sentence.10 إِسْتَحْنَ3َ see 1, in two places.

A2: استحنّهُ الشَّوْقُ إِلَى

وَطَنِهِ [Longing for his home affected him with intense emotion]. (IB, TA.) R. Q. 1 حَنْحَنَ: see 1.

الحِنُّ A tribe of the جِنّ [or genii], (S, K,) that were before Adam; (TA;) of which are black dogs: (K:) or the lowest, or meanest, sort of the جِنّ: (K:) or the weak ones thereof: (IAar, K:) or the dogs thereof: (Fr, TA:) or certain creatures between the جِنّ and mankind. (S, K.) حَنَّةٌ: see حَنَانٌ. b2: It is said in a prov., لَا تَعْدَمُ نَاقَةٌ مِنْ أُمِّهَا حَنَّةً, and ↓ حَنِينًا, meaning [The she-camel will not be without] likeness [to her mother]: and one says of a man who resembles another man, and of any one who resembles his father and his mother, لَا تَعْدَمُ أَدْمَآءُ مِنْ أُمِّهَا حَنَّةً

[A female camel of the colour termed أُدْمَة (i. e. white, or very white, &c.,) will not be without likeness to her mother]. (TA. [See also Freytag's Arab. Prov. ii. 497.]) b3: The [grumbling cry termed] رُغَآء of a camel. (S, K.) A2: A man's wife. (S, K.) A3: See also what next follows.

حِنَّةٌ: see حَنَانٌ.

A2: Also i. q. جِنَّةٌ; (S, K;) as also ↓ حَنَّةٌ: (K:) so in the phrase, بِهِ حِنَّةٌ [In him is demoniacal possession, or madness, or insanity: see الحِنُّ]. (S.) حَنَانٌ Mercy, compassion, or pity: (S, K:) tenderness of heart; (K;) which is the same; (TA;) as also ↓ حِنَّةٌ, with kesr; (Kr, TA;) for which the vulgar say ↓ حَنِّيِّةٌ: (TA:) and ↓ حَنَّةٌ [in like manner] signifies affection, and compassion. (Az, TA.) وَحَنَانًا مِنْ لَدُنَّا, in the Kur [xix. 14], respecting which I 'Ab is related by 'Ikrimeh to have said, I know not what is الحَنَانُ, means And mercy from us. (S, TA.) The Arabs say, حَنَانَكَ يَا رَبِّ and حَنَانَيْكَ [I beg thy mercy, O my Lord]: both signify the same; i. e. رَحْمَتَكَ: (S:) the latter is the expression commonly used: (A 'Obeyd, in a marginal note in a copy of the S:) or [rather] the latter means have mercy on me time after time, and with mercy after mercy: (K, * TA:) it is a dualized inf. n., of which the verb is not expressed; like لَبَّيْكَ and سَعْدَيْكَ: (TA:) or it means [let thy mercy be continuous to me;] whenever I receive mercy and good from Thee, let it not cease, but be conjoined with other mercy from Thee: (ISd, TA:) the dual form is not to be understood as restricting the signification to duality: (Suh, TA:) the word is not used in this form otherwise than as a prefixed noun: (Sb, TA:) but sometimes they said حَنًانًا, in the sing., without prefixing it. (ISd, TA.) They said also, سُبْحَانَ اللّٰهِ وَحَنَانَيْهِ meaning [I extol, or celebrate, or declare, the absolute purity, or perfection, or glory, of God,] and I beg his mercy; like as they said, سُبْحَانَ اللّٰهِ وَرَيْحَانَهُ. (TA.) And حَنَانَ اللّٰهِ as meaning مَعَاذَ اللّٰهِ [I seek the protection, or preservation, of God]. (K.) b2: Also i. q. رِزْقٌ [Means of subsistence, &c.]: and بَرَكَةٌ [a blessing; any good that is bestowed by God; prosperity, or good fortune; increase; &c.]. (K.) b3: A quality inspiring reverence or veneration or respect or honour: (El-Umawee, K:) gravity, staidness, or sedateness. (K.) One says, مَاتَرَى

لَهُ حَنَانًا Thou seest him not to possess any quality inspiring reverence &c. (El-Umawee, TA.) A2: Evil, or mischief, long continuing. (K.) حَنُونٌ A wind (رِيح) [that makes a plaintive, or moaning, or perhaps a shrill, sound;] that makes a sound like the حَنِين of camels. (S, K, TA.) b2: A woman who marries from a motive of tenderness, or compassion, for her children, (K, TA,) when they are young, (TA,) in order that the husband may maintain them. (K, TA.) حَنِينٌ an inf. n. of 1: (S, Msb, K:) A yearning, longing, or desire; (S, K;) a yearning, or longing, of the soul: (S:) or the expression of pain arising from yearning or longing or desire: (Ham p. 538:) violence of weeping: and a lively emotion: or the sound produced by such emotion, proceeding from grief, or from joy: (K:) or a sound proceeding from the bosom on the occasion of weeping: خَنِينٌ is from the nose: (TA:) or the former is [a sound] without weeping and without tears: if with weeping, it is termed خَنِينٌ: (R, TA:) or the former is a yearning, or longing, or desire, with affection, or pity, or compassion; as when one speaks of the حنين of a woman and of a she-camel for her young one: and sometimes this is accompanied with a sound, or cry; wherefore it is explained as a sound, or cry, indicating yearning or longing or desire, and affection or pity or compassion: and sometimes it is confined to the form; as in the case of the حنين [or leaning, or inclining,] of the trunk of a palm-tree [which is mentioned in a trad.]: (Er-Rághib:) the حنين of the she-camel is ber cry in her yearning towards her young one: (S:) or her yearning towards her young one with a cry, and without a cry; (Lth, TA;) mostly the former: originally, her reiterating her [yearning] cry after her young one. (TA.) You say also, رِيحٌ لَهَا حَنِينٌ كَحَنِينِ الإِبِلِ (assumed tropical:) [A wind that has a plaintive, or moaning, or perhaps a shrill, sound, like the حنين of camels]. (S, K *) b2: See also حَنَّةٌ

A2: حَنِينٌ and الحَنِينُ, and ↓ حِنِّينٌ and الحِنِّينُ, two names of [The months called] جُمَادَى الأُولَى and الآخِرَةُ: (K:) or حَنِينٌ is a name of جمادى الاولى, like a proper name; as also الحَنِينُ: (M, TA:) or the name by which the tribe of 'Ád called جمادى الآخرة: (Ibn-El-Kelbee, in TA voce مُؤْتَمِرٌ: see شَهْرٌ:) or, accord. to Fr and El-Mufaddal, the Arabs used to call this month ↓ حُنَيْنٌ: (T, TA:) pl. [of pauc.] أَحِنَّةٌ and [of mult.] حُنُونٌ and حَنَائِنُ. (K.) حُنَيْنٌ: see what next precedes.

كَلْبٌ حِنِّىٌّ A dog of the tribe of the جِنّ called الحِنّ. (TA.) حَنِّيَّةٌ: see حَنَانٌ.

حَنَّانٌ One who yearns towards, longs for, or desires, a thing, (K,) and inclines to it. (TA.) [Hence,] حَنَّانَةٌ A woman who remembers a former husband with yearning (الحنين) and grieving, or moaning, (K, TA,) in tenderness for her children, when they are young, that the husband may maintain them; like أَنَّانَةٌ: or who yearns towards her former husband, and inclines to him: or who yearns towards her child, or children, by her husband who has separated from her: (TA:) or a woman who yearns towards her former husband, and grieves for him: or who marries, having been divorced, and yearns towards him who has divorced her. (Har p. 569.) And (assumed tropical:) A bow; (K;) [because of the sound made by the twanging of its string;] accord. to AHn, as a proper name; but ISd holds it to be, when thus applied, an epithet in which the quality of a subst. is predominant: (TA:) or a bow that [twangs, or] makes a sound (S, K) when its string has been pulled and then let go. (S.) And عُودٌ حَنَّانٌ (tropical:) [A lute that produces plaintive sounds: or] that excites lively emotions of sadness, or of mirth. (TA.) And سَحَابٌ حَنَّانٌ (assumed tropical:) Clouds that have [or produce] a حَنِين [or moaning sound, by their thunder heard from a distance,] like the حَنِين of camels. (TA.) And سَهْمٌ حَنَّانٌ (assumed tropical:) An arrow that produces a sound when thou triest its sonorific quality by turning it round between thy fingers: (AHeyth, K, TA: [in the CK, نَقَرْتُهُ is erroneously put for نَقَّرْتَهُ:]) or that produces a sound when it is turned round (أُدِيرَ [or أُدِرَّ]) with the ends of the fingers upon the thumbs, by reason of the excellence and compactness of its wood. (TA. [See دَرَّ السَّهْمُ, in art. در.]) And خِمْسٌ حَنَّانٌ (tropical:) i. q. بَائِصٌ [A hurrying, or hard, journey in which the camels are watered only on the first and fifth days: (in the CK and a MS. copy of the K, erroneously, نابضٌ:)] (K, TA) i. e. (As, TA) in which there is a حَنِين [or yearning of the camels] by reason of its quickness; (As, K, TA;) or in which the camels yearn [towards their accustomed places] (تَحِنُّ) by reason of fatigue. (A, TA.) And طَرِيقٌ حَنَّانٌ (tropical:) A conspicuous road, (S, K, TA,) in which the old camel becomes joyous (يَحِنُّ, i. e. يَنْبَسِطُ): or, accord. to the A, a road in which there is [heard] a حَنِين [or yearning cry] of the camels; like طَرِيقٌ نَهَّامٌ meaning a road in which is [heard] a نَهِيم [or chiding] of camels. (TA.) b2: One who shows favour, or presents a favourable aspect, to him who turns from him, or shuns him. (K.) b3: Merciful, or having mercy. (S.) [Hence,] الحَنَّانُ a name of God; (K;) meaning The Merciful (Aboo-Is-hák, Az, IAth, K) to his servants. (IAth, TA.) حِنَّانٌ i. q. حِنَّآءٌ [Lawsonia inermis, or Egyptian privet, mentioned in art. حنأ]; (K;) a dial. var. of the latter: (Fr, Th, TA:) and حُنَّانٌ is said to be a pl.; (TA in the present art.;) i. e. of حِنَّآء, anomalously; or a dial. var. thereof. (TA in art. حنأ.) [See also what next follows.]

حَنُّونٌ i. q. فَاغِيَةٌ [The flower of the حِنَّآء] : or the flower of any tree (K) and plant: n. un. with ة. (TA.) [See also what next precedes.]

حِنِّينٌ and الحِنِّينُ: see حَنِينٌ حَانٌّ Yearning, longing, or desiring: (S:) or being affected with an intense emotion of grief or of joy. (K.) b2: [Hence, the fem.] حَانَّةٌ signifies A she-camel; [because of her yearning towards her young one;] (S, K;) as also ↓ مُسْتَحَنٌّ, (as in some copies of the S,) or ↓ مُسْتَحِنٌّ, (as in other copies of the S and in the K,) [both of which may be correct, as استحنّ is both trans. and intrans.:] or مُسْتَحَنٌّ signifies one who is affected with intense emotion by longing for his home (الَّذِى

اسْتَحَنَّهُ الشَّوْقُ إِلَى وَطَنِهِ). (IB, TA.) One says, مَالَهُ حَانَّةٌ وَلَا آنَّةٌ He has not a she-camel nor a sheep, or goat. (S, TA.) [See also آنٌّ.] Az mentions the saying, مَالَهُ حَانَّةٌ وَلَا جَارَّةٌ, as meaning He has not camels that yearn [towards their young ones] (تَحِنُّ) nor such as carry goods, or furniture and utensils, and wheat, or food. (TA.) مَحْنُونٌ, applied to a man, (S, i. q. مَجْنُونٌ [properly Possessed by a جِنِّىّ; and hence, mad, or insane]: (S, K: [see الحِنُّ:]) or i. q. مَصْرُوعٌ [as meaning affected with epilepsy]: (K:) or one who is affected with epilepsy (يُصْرَعُ) and then revives for a time. (AA, TA.) مُسْتَحَنٌّ, or مُسْتَحِنٌّ: see حَانٌّ

هج

1 هَجَّتِ النَّارُ aor. ـِ inf. n. هَجِيجٌ and هَجٌّ; (L;) The fire burned fiercely, or intensely; or flamed, or blazed. or burned without smoke, fiercely, or intensely or, made a noise, or sound: هَجِيجُِ النَّار being the same as أَجِيجُهَا, (S, L, K) like as هَرَاقَ is the same as أَرَاقَ (S, L,) or, burned, and caused a sound, or noise, to be heard by its burning. (L.) A2: See art. عَجَّ, last para.2 هجّج النَّارَ He made the fire to burn fiercely, or intensely; or to flame, or blaze, or burn without smoke, fiercely, or intensely: or, to make a noise, or sound, or to burn so as to cause a sound, or noise. to be heard by its burning. (L.) b2: هجّج He (a camel) had his eyes sunk in his bead by reason of hanger or thirst or fatigue; not by their natural formation. (Lth, As.) b3: هَجَّجَتْ عَيْنُهٌ [so in three copies of the S, and in the L; not هَجَّتْ, as Golius seems to have found it written in a copy of the S;] His eye became sunk in its socket, (As, S) In the saying of the daughter of El-Khuss, when she was asked how she knew a she-camel to be pregnant, أَرَى العَيْنَ هَاجّْ وَالسَّنَامَ رَاجّْ وَتَمْشِى فَتُفَاجّْ [I see the eye to have become sunk, and the hump to have shaken, or moved to and fro, and she walks, and straddles in doing so], هاجّ may be [an act. part. n.] formed from هَجَّتْ, although this form of the verb be not used; and she makes العين masc., meaning thereby العُضْو or الطَّرْف; for properly she should have said هَاجَّة: or هاجّ is used [instead of هَجَّجَّتْ] in im-cation of راجّ [and تفاجّ]. (L.) 3 هاجّ فِى هَدِيرِهِ He (a camel) made his braying to reciprocate. (L.) 4 أَهْجَ3َ see عَجَّ last paragraph 8 اهتجّ فِيهِ He persevered (تَمَادى) in it, K. i. e., in his judgment, not listening to the (??) of any one. (TA.) 10 استهجّ He followed his own judgment. (K,) whether erring or taking a right (??) without consulting any one. (TA.) R. Q. 1 هَجْهَجَ بالسَّبْعِ (S, K,) and السَّبْع, (L,) He cried one to the lion or others (??) of prey, (S, K,) and chid him, in order that he ought refrain, forbear, or abstain (S) [See هَجِ b2: هَجْهَجَ بِالْجَمَلِ He chid the camel, saying to him هِيج; (K;) [in the CK. هِيجَ, see art هيج:]) or هيجْ; (accord. to the TA;) [but it occurs in a verse written هيج ] and in like manner بالنَّاقَةِ, the she-camel (L.) b3: هَجْهَجَ فِى

هَدِيرِهِ, said of a stallion-camel, (S) He make a vehement noise in his braying. (L.) هَجٍ and هَجْ, (S, K,) like as one says نَخٍ and بَخْ, (S,) or هِجِى. as related by Lh, (L,) and هَجا (K,) or هَجٍ هَجٍ and هَجْ هجْ and ??. (Az,) Cries by which one chides a dog. (S, K,) and a lion, and a wolf, &c., to quiet him: (Az:) and sometimes one says هَجَا هَجَا (ISd,) and, if he please, هَجا, once, (Az) to chide camels (ISd, Az) and هَجْ, or هَج at the end of a verse is a cry by which a she-camel is chidden. (L.) For هَجْ هَجْ, one also says جَهْ جَهْ, by transposition. (L.) هَجْهَجْ, (K,) and هَجْهَجَ, (S,) but the latter is only used by poetic licence, (K,) A cry by which sheep or goats (and a dog, Az,) are (??), or checked, or urged, (S, K.) هَجْهَجَةٌ A word imitative of the cry of a man when he cries out to a lion. (Lth) [See هَج]

هَجَاجٌ One in whom is no good. (L, art. عَجَّاج.) هَجَاجَيْكَ, (As, S, K,) as also هَدَاذَيْكَ, (As, S,) in the dual number. like دَوَالَيْكَ and حَوَالَيْك, (TA,) supposing [it to be addressed to] two [persons], (As, S, K,) or هجاجيك هُمُنَا وَهُهُنَا i. e., Refrain thou! or forbear thou! or abstain thou! (TA;) said to people when one desires their refraining, or forbearing, or abstaining, from a thing: (As, S, K:) and to a lion, and a wolf, &c., to quiet him. (Lh.) رَكِبَ هَجَاجَ, (indecl., S,) and هَجَاجِ, [in form], like قَطَامِ, (S, K,) or ركب مِنْ أَمْرِهِ هجاج, and ركب هَجَاجَيْهِ, in the dual. form, (TA,) He went at random, or heedlessly, without any certain aim, or object; or went his own way, without consideration, not obeying a guide to the right course; or pursued a headlong, or rash, course. (S, K.) هَجِيجٌ (S, K) and ↓ إِهْجِيجٌ (K) A deep valley: (S, K:) or deep, as an epithet, applied to a valley: of the dial. of El-Yemen: pl. [of the former] هُجَّانٌ. (TA.) هَجَاجَةٌ, (K,) without the art. ال, (TA,) or رَجُلٌ هَجَاجَةٌ, (S,) and ↓ هَجْهَاجٌ and ↓ هَجْهَاجَةٌ, (K,) A stupid, or foolish, man; one of little sense: (S, K:) and the first, one who consults not any one, but follows his own judgment whether he err or take a right course: (Sh:) or without heart and without intellect or intelligence: (AA in TA, art. رع:) and the second, a rude, coarse, or churlish, and stupid, or foolish, man: (K:) and the third, a man of much evil, or mischief, and of little understanding: or, accord. to Az, of no understanding, and of no judgment. (TA.) هَجْهَاجٌ A camel that brays vehemently. (K.) A word imitative of the sound which a stallioncamel makes in his braying. (TA.) b2: هَجْهَاجٌ Wont to take fright, and to run away. (S, K.) b3: See هَجَاجَةٌ.

هَجْهَاجَةٌ: see هَجَاجَةٌ.

عَيْنٌ هَاجَّةٌ, (S, L,) and ↓ مُهَجِّجَةٌ, (L,) An eye sunk in its socket. (S, L.) [See 2.]

مُهَجْهِجٌ and مُهَجْهِجَةٌ A person chiding a lion by a cry. (L.) [See هِجٍ.]

مُهَجِّجَةٌ: see هَاجَّةٌ.