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.

خنق: خنق البنديرة: نكس العلم علامة للحزن (محيط المحيط).
خنَّق (بالتشديد). تخنيق الشرانق عرضها لحرارة الشمس أو بخار الماء عند غليانه لكي تموت الديان التي بها (محيط المحيط).
خَنّق القَثَّاء: أثار التراب من بين منابتها ورد على أصولها (محيط المحيط).
خانق، حانقة: خاصمة، شاجرة، نازعة (بوشر، همبرت ص241 عنت 5، 1: 11، ألف ليلة برسل4: 78).
تخانق: تخاصم، تشاجر، تنازع، ويقال تخانق مع: تشاغب مع (بوشر، همبرت ص241، محيط المحيط)، وفي ألف ليلة (برسل 4: 140) فتماسكا وتقابضا وتخانقا.
اختنق: في المقري (2: 515) في كلامه عن تمثال أسد: شرب على صهريج فاختنق الأسد الذي يرمي بالماء. وهذا يعني أن الماء لم يعد يسيل من فم الأسد. خَنّق: حلق، حلقوم، حنجرة (المعجم اللاتيني العربي).
خَنْق أو خَنَق: خانق، مضيق بين جبلين، وشعب ضيق بين الصخور (بربر وجر ص6، كولومب ص54، 55، 57، مارتن ص20، كارترون ص328، كاريت جغرافية ص134).
خَنَق: مرض من أمراض الأطفال (بلجراف 2: 33) وهو يظن إنه الخُناق.
خَنَق البول: حصر البول، أسر البول (المعجم اللاتيني العربي).
خَنْقَة: غابة، أجمة (بليسييه ص65، 70).
خنقة اليد: معصم اليد، رسغ اليد (بوشر).
خَناق (مصدر خانق): نزاع، شجار، خصام، شغب. ويقول صاحب محيط المحيط بانه يستعمل مصدراً لتخانق.
خِناقة: نزاع، شجار، مضاربة، فتنة (بوشر، همبرت ص241).
خِنَاقة: سوق السمك (فوك، الكالا).
وخَنَاقَّية: خنب، رعام، سقاوة، داء الخيل، وهو التهاب الجلدة المخاطية في الحيوانات ذات الحوافر. (الكالا).
خَنّاق. جمعه خنانيق وخوانيق: خُناق، ذباح (بوشر) والأطباء يقولون خوانيق (محيط المحيط).
خَنَّاق: صياد السمك (راجع لين).
والجمع خَنَاقين: اختصار سوق الخناقين أي سوق السمك (فوك).
خَنّاق: عامية خُناق (محيط المحيط).
خَنّاقة: لابد أنها تدل على معنى قلادة من الذهب أو اللؤلؤ وغير ذلك، لأن الكلمة هناكة الصقلية المأخوذة منها تدل على ذلك، ونجد الكلمة عند آبيلا (صفة مالطة ص258)، وهو يترجمها بما معناه قلادة.
وقد نبهني السيد دي جويه إلى أن هذه الكلمة موجودة عند المقدسي (ص396).
خانقة، وجمعه خوانيق وخَوانق (بيان سميث 1324): خَناق، داء الخوانيق. ففي معجم المنصوري: خوانق جمع خانقة وهي ورم يكون في الحلق وربما قتل.
مَخْنَق: تصحيف مِخْنَق، ويجمع على مخانق، وهي المشنقة (فوك).
والجمع مخانق: الشعاب الضيقة في الجبل (ملر آخر أيام غرناطة ص12) وفي مخطوطة كوبنهاجن المجهولة الهوية (ص31): وارصدوا لفرارهم بالمضايق وقُبض على أكثرهم بتلك المخانق.
مُخَنَّق، يقال: أخذ منه بالمخنق في الكلام عن المحتضر أي هو في حشرجة الموت أو في غرغة الموت. (معجم البلاذري).
مِخْنَقة: قلادة من القرنفل (دوماس حياة العرب ص173، وعادات ص304). ومِخْنَقة: مشنقة (ابن بطوطة 1: 184) وهذا هو صواب قراءة الكلمة كما جاء في التعليق (راجع مِخْنَق).
مخنقي. فرس مخنقي: فرس تتساقط قشرة جلده من داء يصيبه. (دوماس حياة العرب ص189).
مَخْنُوق. في المعجم اللاتيني العربي: Lemures المخنوقين والملهو بهم. وقد كتبت الكلمة الأخيرة فيه بوضوح غير أني لا أدري كيف أفسرها.
مَخَانَقَة: عياط، تبكيت، توبيخ (بوشر).
اختناق: من مصطلح الطيب: خُناق (محيط المحيط).
اختناق الرحم: من مصطلح الطب: تشنج يحدث في الرحم لاحتباس الطمث (محيط المحيط) الجريدة الآسيوية (1853، 1: 350) حيث يجب تصحيح الترجمة.

خنق

1 خَنَقَهُ, (S, Mgh, Msb, K,) aor. ـُ (S, Msb,) inf. n. خَنِقٌ (S Mgh, Msb, K) and خَنْقٌ, (Msb, TA,) the latter a contraction of the former, (Msb,) or, accord. to El-Fárábee, the latter is not allowable, (Mgh,) He throttled him, or strangled him, i. e. squeezed his throat (Mgh, Msb) that he might die; (Msb;) [but it does not always mean he squeezed his throat so that he died; often meaning, simply, he, or it, throttled him, strangled him, or choked him; and frequently said of a disease in the throat, and of food;] and ↓ خنّقهُ signifies the same, (S, K,) [or has an intensive meaning,] and its inf. n. is تَخْنِيقٌ. (TA.) b2: [Hence,] العَبْرَةُ ↓ خَنَّقَتْهُ [and خَنَقَتْهُ] (assumed tropical:) Weeping [or sobbing] choked him; as though the tears throttled him. (Mgh.) b3: And خُنِقَ He (a horse) was affected with the disease, or wind in the throat, termed خُنَاقِيَّة. (TA.) b4: And خَنَقَ الوَقْتَ, aor. as above, (assumed tropical:) He postponed, or deferred, and [so] straitened, the time: and خَنَقَ الصَّلَاةَ (assumed tropical:) He straitened the time of prayer by postponing it, or deferring it. (TA.) 2 خَنَّقَ see 1, in two places. b2: You say also, خنّق السَّرَابُ الجِبَالَ, inf. n. تَخْنِيقٌ, (tropical:) The mirage nearly covered the heads of the mountains. (K, TA.) b3: And خنّق الإِنَآءَ (tropical:) He filled the vessel: (K, TA:) or filled it up (سَدَّدَ مَلْأَهُ): and in like manner, الحَوْضَ [the watering-trough]. (Aboo-Sa'eed, TA.) b4: And خنّق الأَرْبَعِينَ (tropical:) He (a man) nearly attained to [the age of] forty [years]. (K, TA.) 7 إِنْخَنَقَ see what next follows, in three places.8 اختنق He was, or became, throttled, or strangled; i. e. he had his throat squeezed that he might die; (JK, * S, * Msb, K; *) [and simply he was, or became, throttled, strangled, or choked;] as also ↓ انخنق: (JK, * Msb:) or you say, ↓ انخنقت الشَّاةُ بِنَفْسِهَا [the sheep, or goat, became throttled, or strangled, or choked, by itself]: (S, K:) or ↓ الاِنْخِنَاقُ signifies the having the خِنَاق [q. v.] compressed upon one's throat: and الاِخْتِنَاقُ, the compressing it upon one's own throat. (TA.) خَنْقٌ: see مُخَنَّقٌ.

خَنِقٌ inf. n. of خَنَقَهُ: (S, Mgh, Msb, K:) A2: and i. q. مَخْنُوقٌ q. v. (JK, K.) خُنُقٌ: see خِنَاقٌ.

خُنِاقٌ [Quinsy;] a certain disease which pre vents the passage of the breath to the lungs and heart; (K;) as also [↓ خُنَاقَةٌ thus in modern Arabic, and] ↓ خُنَّاقٌ: pl. خَوَانِيقُ (TA) [and خَنَّانِيقُ, thus in modern Arabic]. b2: See also مُخَنَّقٌ, in three places.

خِنَاقٌ A cord, (JK, S, Mgh, K,) or bow-string, or the like, (Mgh,) with which one is strangled; (JK, * S, * Mgh, K; *) also, metaphorically, termed خَنَّاقٍ ↓ مِخْنَقَةُ. (Mgh.) b2: See also مُخَنَّقٌ, in two places. b3: فَلْهَمٌ خِنَاقٌ (assumed tropical:) A narrow vulva of a woman: (Abu-l-'Abbás, TA:) and ↓ خُنُقٌ [or فُرُوجُ خُنُقٌ, for خُنُقٌ is app. pl. of خِنَاقٌ, like as كُنُزٌ is pl. of كِنَازٌ,] (assumed tropical:) narrow vulvas (IAar, K) of women. (IAar.) b4: هُمْ فِى خِنَاقٍ مِنَ المَوْتِ (assumed tropical:) They are in straitness by reason of death. (TA.) خَنِيقٌ: see مَخْنُوقٌ, in three places.

خُنَاقَةٌ: see خُنَاقٌ.

خُنَاقِيَّةٌ A certain disease in the throats of birds and horses: (K:) or a certain disease that attacks the bird in its head, and the horse in its throat, and chokes it: (JK:) or a certain disease, or wind, that attacks men and horses or similar beasts in the throat, and sometimes attacks birds in the head and throat, mostly appearing in pigeons. (TA.) خَنَّاقٌ: see خَانِقٌ. b2: Also One who sells fish [taken] with the خَنَّاقَة [q. v.]. (TA.) خُنَّاقٌ: see خُنَاقٌ.

خَنَّاقَةٌ A snare with which beasts of prey are taken (JK, TA) by the throat: and a snare with which fish are taken in El-Andalus. (TA.) خَانِقٌ One who strangles; (Msb, TA; *) as also ↓ خَنَّاقٌ: (Mgh, Msb:) or the latter signifies one whose office it is to strangle. (TA.) b2: [Hence,] خَانِقُ الذِّئْبِ and خَانِقُ النَّمِرِ and خَانِقُ الكَلْبِ and خَانِقُ الكِرْسَنَّةِ [in the CK الكَرْسَنَّةُ] Four herbs: (K:) [the first and second, in the present day, wolfsbane, or aconite: or, as Golius says, referring for the former and latter respectively to Diosc. iv. 78 and 77, the former is the aconitum lycoctonon; and the latter, the aconitum pardalianches: the third, dogsbane, or colchicum; or, as Golius says, referring to Diosc. iv. 81, apocynon: and the fourth, strangle-weed, (because it strangles the كِرْسَنَّة, or bitter vetch,) or broomrape, i. e., as Golius says, referring to Diosc. ii. 172 and Ibn-Beytár, orobanche:] the first is high (مشرف [but perhaps this should be مُشْرِق i. e. shining]) in the leaves, downy, and resembling the دلب [?]: the second is like the tail of the scorpion, glistening, about a span [in height], and has not more than five leaves: each of these is of the [season called] رَبِيع; and they are poisonous; they kill all animals; the ذِئْب and the نَمِر being particularized only because of the quickness of its acting in them: Ibn-Seenà says, in the “ Kánoon,” the leaves of خانق النمر, when mixed with fat, and kneaded and baked with bread, and given as food to wolves and dogs and foxes and leopards (نمر), kills them: whence it seems that this may be two herbs or one herb. (TA.) b3: خَانِقٌ signifies also (tropical:) A narrow road or ravine, in a mountain: (S, * K, * TA:) or a narrow place or pass, between two mountains, and between two tracts of sand. (JK.) [See also مُخْتَنَقٌ.] b4: And (tropical:) A narrow street; syn. زُقَاقٌ; (S, K, TA;) in the dial. of the people of ElYemen. (S, TA.) b5: See also مَخْنُوقٌ, in two places.

خَانَقَاهٌ A convent inhabited by righteous and good men, and Soofees; an arabicized word, from [the Persian] خَانَهْ گَاهْ; [and post-classical, for] El-Makreezee says that the خانقاه was instituted in the fifth century of the Flight, for Soofee recluses to employ themselves therein in the service of God: (TA:) [pl. خَوَانِقُ.]

خَاَنقَاهِىٌّ A man of, or belonging to, a خَانَقَاه. (TA.) مَخْنَقٌ: see مُخَنَّقٌ, in two places.

مِخْنَقَةٌ A necklace, syn. قِلَادَةٌ, (S, Mgh, Msb, K,) that surrounds the neck; (Mgh, Msb;) wherefore it is thus called; (Msb;) [i. e., because] it lies against the مُخَنَّق: pl. مَخَانِقُ. (TA.) b2: See also خِنَاقٌ. [And see زِرَادٌ.]

مُخَنَّقٌ: see مَخْنُوقٌ. b2: [Hence,] غُلَامٌ مُخَنَّقُ الخَصْرِ (assumed tropical:) A boy slender in the waist. (K.) A2: Also The part, of the neck, which is the place of the cord [or the like] called خِنَاق [wherewith one is strangled]; (S, K; *) i. e., (TA,) the throat; (K, accord. to the TA; in the CK and in my MS. copy of the K ↓ مَخْنَق;) and so ↓ خُنَاقٌ, (S, K, in the former said to be syn. with مُخَنَّقٌ,) and ↓ خِنَاقٌ (K) and ↓ خَنْقٌ. (TA; and so, accord. to the TA, in the K.) You say, أَخَذْتُ بِمُخَنَّقِهِ [I seized his throat]. (S.) And أَخَذَهُ بِمُخَنَّقِهِ (K, accord. to the TA, but accord. to the CK and my MS. copy of the K ↓ بِمَخْنَقِهِ,) and ↓ بِخُنَاقِهِ and ↓ بِخِنَاقِهِ, i. e. [He took him, or seized him,] by his throat. (K.) And أَخَذَ بِمُخَنَّقِهِ (A in art. زرد) and ↓ بِخُنَاقِهِ (S) [properly He, or it, seized his throat, or throttled him, or choked him; meaning] (tropical:) he, or it, straitened him; as also أَخَذَ بِمُزَرَّدِهِ. (A in art. زرد.) And أَخَذَ مِنْهُ بِالمُخَنَّقِ (tropical:) He, or it, constrained him, and straitened him. (TA.) And بَلَغَ مِنْهُ المُخَنَّقَ [properly It reached his throat; meaning (assumed tropical:) it straitened him, or distressed him]. (S.) بَلَغَ الأَمْرُ المُخَنَّقَ signifies the same as بَلَغَ المُذَمَّرَ, (A in art. ذمر,) which means (assumed tropical:) The affair, or case, or event, reached a distressing pitch. (K in art. ذمر.) مَخْنُوقٌ and ↓ خَنِقٌ and ↓ خَنِيقٌ (JK, K) and ↓ خَانِقٌ, applied to a man, [and to any animal, as also ↓ مُخَنَّقٌ, Throttled, or strangled, i. e. having his throat squeezed that he may die; but not always meaning, so as to be killed thereby; often meaning, simply, throttled, strangled, or choked;] (JK;) all signify the same; from خَنَقَهُ: (JK, K:) or ↓ خَانِقٌ, in the place of ↓ خَنِيقٌ, signifies ذو خناق [app. meaning having a خِنَاق, or cord, &c., by which he is throttled, or strangled, round his neck; or perhaps having a خُنَاق, or quinsy]: (TA:) and ↓ شَاةٌ خَنِيقَةٌ and ↓ مُنْخَنِقَةٌ signify a sheep, or goat, throttled, or strangled, i. e. having its throat squeezed that it may die: (Msb:) or the latter of these two means a sheep, or goat, throttled, or strangled, or choked, by itself (اِنْخَتَقَتْ بِنَفْسِهَا). (S, TA. [See 8.]) It is said in a prov., (Meyd,) اِفْتَدِ مَخْنُوقُ, (Meyd, K,) i. e. يَا مَخْنُوقُ [Ransom thyself, O thou who art throttled, or strangled, or choked]; applied to any one distressed and constrained; (Meyd;) meaning free thyself from difficulty (K, TA) and harm: (TA:) or, as some relate it, اِفْتَدَى مَخْنُوقٌ [One throttled, or strangled, or choked, ransomed himself]. (Meyd.) مُخْتَنَقٌ A narrow place or pass. (S, TA.) [See also خَانِقٌ, near the end of the paragraph.]

مُخْتَنِقٌ (tropical:) A horse whose blaze occupies his jaws, (K, TA,) extending to the roots of his ears. (TA.) شَاةٌ مُنْخَنِقَةٌ: see مَخْنُوقٌ.

لم

أ1 لَمَأَهُ, and لَمَأَ عَلَيْهِ, aor. ـَ He smote his hand upon it, [or laid his hand upon it, or seized it,] openly or secretly. (K.) b2: لَمَأَ الشَّىْءَ He took the whole thing; took it entirely. (K.) b3: لَمَأَ الشَّىْءَ, (K,) inf. n. لَمْءٌ, (TA,) He glanced, or took a slight look at the thing; beheld it quickly: like لَمَحَهُ. (K.) 4 المأ عَلَيْهِ He (a thief, TA) took it away privily. (K.) [See also أَلْمَى.] b2: المأ عَلَىَّ حَقِّى He denied me my right, or due. (K.) b3: المأت الدَّوَابُّ المَكَانَ (S) [in the K, بِالَمكَانِ; but this appears, from what is said in the S and the TA, to be wrong;] The beasts of carriage left the place bare of pasture. (S, K.) b4: المأ عليه, (K,) or بِهِ, (S, L,) He took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: syn. إِشْتَمَلَ عَلَيْهِ: (S, K:) or the latter signifies he took it away; went away with it. (K.) المأ عَلَى الشَّىْءِ He got possession of the thing. (L.) ذَهَبَ ثَوْبِى فَمَا أَدْرِى مَنْ المأ به [My garment is gone, and I know not who has taken, or got, possession of it; or who has taken it away]. (S.) The phrase without negation is also used. (ISk, S.) [See also 8.]5 تلمّأت الأَرْضُ بِهِ, (K,) and عَلَيْهِ, (S, K,) The earth enclosed him; was made even over him: and concealed him. (S, K.) See 8.8 التمأ بِمَا فِى الجَفْنَةِ, and ↓ المأ, and ↓ تلمّأ, He took to himself the contents of the bowl. (K, TA.) [See also التمع and المع and تلمّع.]

A2: أُلْتُمِىءَ لَوْنُهُ His colour altered, or became altered. (S, K.) إِلْتَمَأَ is also mentioned as having the same signification. (TA.) [See also التمع and التمى.]

مَلْمُؤَةٌ A place in which a thing is taken (يُؤْخَذُ, as in some copies of the K) or found (يُوجَدُ, as in other copies of the K). b2: A sportsman's, or hunter's, or fowler's, or fisherman's net. (K, TA.)

لوح: لوح: المصدر لَوَاح (فريتاج) (فوك).
لاح: هذا الفن الذي لاح لنا النظر فيه (دي سلان (المقدمة 1، 63).
لوّح (بالتشديد): ألمح، زيّن، زخرف، حسّن (اوتوب 282): فلما رفعت له الكتاب ولوّحته باسمه.
لوّح ب: في (محيط المحيط) (لوّح الرجل أشار من بعيد مطلقاً بأي شيء كان) (وفي الفخري 70:2) لوّح للكلب برغيف.
لوّح: حرّك في الهواء من بعيد (انتار 74:3): وهم يلوحوا بالصوارم، ويصيحوا على الديالم -أي يلوحون ويصيحون - المترجم-.
لوّح ب: أشار (ألف ليلة 34:3) أخذت فرعاً كبيراً من شجرة ولوّحت به إلى ناحيتهم وفي طبعة (برسل 38:4): صرت ألوح لهم بالفرع وفي ماكني (353:3): لوّح بيده (باين سميث 1636).
لوّح ل: لوّح لهم (أعطاهم إشارة) (برسل 11: 171).
لوّح ل: أشار بإيجاز (المقدمة 3: 56): لزّحت له بالكلام وفي (برسل 3: 56): فلوّحت له ببعض ما كنا فيه تلك الليلة الأولى ثم الثانية. أن تعبير لوّح له بالكلام يعني أيضاً أفهمه بكلمات ضمنية (ألف ليلة 10: 394).
لوّحَ العنبُ: في (محيط المحيط) والعامة تقول لوّح العنب أي بدا فيه النضج أول ما يبدو.
لوّح: دوّره (كوسج، كرست 7: 87): لوّح العبدَ في الهواء ثلاث تلويحات (ألف ليلة 3: 335): فجدع الأنوف، ولوّح القحوف، وهزم الصفوف.
لوّح: رمى (المقدمة 1: 94) وقتالهم بالحجارة يلوّحونها إلى خلف (وفي رواية يرمونها).
لوّح على فلان: هاجمه، رمى نفسه عليه (فوك).
لوّح: فرش بألواح خشبية، غطى، احاط، دعم بألواح (فوك) (الكالا entablar con tablas) ألوح: أظهر، أبرز (المقري 2: 287).
تلوح: مفروش بألواح (فوك).
التوح: لمع (الكامل 503: 7).
لَوح: (هي في الكالا وفوك لُوح بضم اللام): لوح خشبي (وهي في اللاتينية المحرّفة postis) ( هلو، عبد الواحد 207:2): كان يقعد في موضع بينه وبين أمير المؤمنين ستر من ألواح (ابن بطوطة 1، 29 .. الخ).
مثل اللوح: عفوياً، آلياً، تمام الشيء الذي يقف منتصباً دون أن يكون هناك اعوجاج في قامته، القامة المشيقة (بوشر).
لوح: لوحة البضائع المعروضة في الدكان (ألكالا).
لوح: طاولة الكتابة، الاردواز (ابن بطوطة 4: 433 معجم الجغرافيا) وعند (الكالا) أيضاً: لوح الامتلاء.
لوح النرد: طاولة النرد (فوك).
لوح الطابية: إناء، وعاء. ملاط. قالب تطرّق فيه الطابية التي هي التراب المصلّب والمدكوك. إن هذا اللوح يتكون، في الحقيقة، من لوحين من الخشب تربطهما عوارض متينة (معجم البيان ص30).
لوح: صابونة صغيرة وفي (محيط المحيط): الصابون مطبوخ مركب من الزيت والقلى يغسل به. القطعة منه صابونة والعامة تسميها لوحاً. معرّب سابون بالفارسية والعامة يبنون منه فعلاً فيقولون صوبن بدنه.
لوح الجسد: في (محيط المحيط) ولوح الجسد عظمه ما خلا قصب اليدين والرجلين أو كل عظم منه فيه عِرَض.
لوح: اسم مكيالة في مدينة فاس (البكري 117: 14).
لوح: رفش أو مسحاة، مجرفة (هلو) ويطلق بوسييه على رفش الحصّاد اسم لوحة.
لوح: لم استطع الوقوف على معنى هذه الكلمة التي وردت في (رياض النفوس 98): قال الرجل الذي كان يرشح عرقاً: أتيت لأبشرك بوصول لوح مشحون أرسل به إليك فقال له وهذا الذي صيّرك بهذه الحالة فقال له اذهب بارك الله لك في اللوح بما فيه. لاحة: شحنة، سيماء، محيّا، مظهر، هيئة الوجه (بوشر).
لوحة: لوح خشب (بوشر).
لوحة: مقعد، مقعد منجّد (بوشر).
لوحة: إعلان، لافتة بحروف كبيرة (بوشر).
لوحة: مِضرب (لوحة خشبية مسطحة للضرب أو للخفق) (بوشر).
لوحة ألوان: مَلوَن، لوحة الوان (الرسام)، لوحة خشبية صغيرة لمزج الألوان وفرشها (بوشر).
لواحيّ: القادم من (الواحات) كالنيلج) اللواحي (الادريسي 33) والمغرة اللواحية (المستعيني) والطين الأحمر الذي هو اللؤاحية وفقاً لمخطوطة N.
لائحة جمعها لوائح: في (محيط المحيط).
اللائحة مؤنث اللائح وعند كتّاب المولّدين ورقة مفتوحة تدرج فيها أعمالهم الحسابية وغيرها ج لوائح.
تلويح: في (محيط المحيط): (التلويح في قراءة القرآن) عند القرّاء هو تغيير الكلمة لتحسين الصوت وهو مكروه لأنه بدعة.
خيط التلويح: في (محيط المحيط): ما يكون برأس القصبة تربط إليه الصنّارة وهو من اصطلاح الــصيادين.
ملوّح: مفَلَّس، ذو فلوس، ذو قشور (الادريسي).
ملوَّح: المشنقة. مدرج خشبي يصنعه النجّارون لتسهيل الرؤية في الحفلات العامة للمشاهدين (الكالا).
مُلوَّحة: مشنقة، لوح خشب، مدرج خشبي، مصطبة (فيكتور) وعند (الكالا: tabaldo)

لوح

1 لَاحَ, aor. ـُ inf. n. لَوْحٌ, It (a thing) shone; gleamed; glistened. (S.) b2: لَاحَ, (aor. ـُ inf. n. لَوْحٌ and لُؤُوحٌ and لَوَحَانٌ; TA;) and ↓ الاح; It (lightning) flashed slightly, not extending sideways in the adjacent tracts of cloud: (S, K:) or ↓ الاح signifies it lighted up what surrounded it. (TA.) b3: لَاحَ, (S, Msb,) aor. ـُ (Msb;) inf. n. [لَوْحٌ and] لِيَاحٌ; (IAth;) It appeared: (IAth, Msb:) it (a star) appeared, (S, Msb,) as also ↓ الاح, (S, K,) [it loomed,] and shone, gleamed, or glistened; (TA;) as also ↓ الاح: (Msb, TA:) ISk says, لَاحَ سُهَيْل Canopus appeared; (S;) and ↓ الاح it shone and glistened. (S, K.) b4: لاح, and ↓ الاح, He (a man) came forth and became apparent. (A 'Obeyd.) b5: لَاحَ لِى أَمْرُكَ, and ↓ تلوّح, (tropical:) Thine affair became apparent and manifest to me. (A.) b6: لَاحَ الشَّيْبُ فِى رَأْسِهِ Hoariness appeared upon his head. (TA.) b7: لَاحَهُ, aor. ـُ He saw him, or it. (K.) b8: لَاحَ إِلَى كَذَا, aor. ـُ He looked at, or towards, such a thing; as a distant fire. (L.) b9: لَاحَهُ بِبَصَرِهِ, aor. ـُ inf. n. لَوْحَةٌ, [so in the L,] He saw him, or it, and then he or it became concealed from him. (L.) b10: See 4.

A2: لَاحَ, (S,) aor. ـُ (TA,) inf. n. لَوْحٌ (S, K,) and لُوحٌ (K) and لُوَاحٌ (S, K) and لُؤُوحٌ and لَوَحَانٌ; (K;) and ↓ التاح; (S, K;) He thirsted: (S, K;) or he thirsted in the slightest degree: (TA:) or he thirsted quickly. (Lh.) b2: لَاحَهُ, (aor. ـُ inf. n. لَوْحٌ, TA,) It (thirst, K, or travel, S, K, and cold, and disease or illness, and grief, TA,) altered him, (S, K,) and made him lean, lank, light of flesh, slender, or lank in the belly; (TA;) as also ↓ لوّحهُ, (K,) inf. n. تَلْوِيحٌ: or the latter signifies it (the heat of fire or of the sun) altered the colour of his skin: (TA:) or both verbs signify it parched, scorched, or burned, and blackened, his skin. (Zj.) الشَّمْسُ ↓ لَوَّحَتْهُ The sun altered him, and scorched, i. e. slightly burned, and changed the colour of, his face; (S;) and in like manner fire, and the hot wind called سَمُوم; as also لَاحَتْهُ. (A.) 2 لوّح, (inf. n. تَلْوِيحٌ, TA,) He heated (S, K) a thing with fire. (S; see MA, and see 1.) b2: لوّحهُ الشَّيْبُ Hoariness altered him; (TA;) rendered him white. (K, TA.) b3: See 1, and 4.4 أَلْوَحَ See 1 throughout the first half. b2: الاح مِنَ الشَّىْءِ, (inf. n. الاحة, TA,) (tropical:) He (a man) was cautious and fearful of the thing. (S, K. *) A2: الاح بِثَوْبِهِ, (L,) and به ↓ لوّح, (Lh, S, L,) and به ↓ لاح, (L,) (tropical:) He made a sign with his garment, (S, L,) from a distant place, taking the end of it in his hand, and waving it about, to make it seen by some one whom he desired to see it. (L.) الاح بِسَيْفِهِ; (S, K;) and به ↓ لوّح, (K,) inf. n. تَلْوِيحٌ; (TA:) (tropical:) He made a sign with his sword, (S, K,) and waved it, or moved it about, [for the purpose above mentioned]. (TA.) b2: لوّح لِلْكَلْبِ بِرَغِيفٍ فَتَبِعَهُ (tropical:) He made a sign to the dog with a cake of bread, and he followed him. (A.) A3: الاح بِحَقَِّىِ He went away with, or took away, that which belonged to me. (ISk, S.) A4: الاحهُ, (inf. n. إِلَاحَةٌ, TA,) He destroyed him or it. (S, K.) 8 إِلْتَوَحَ see 1.10 استلاح He sought, tried, or endeavoured, to see, syn. تَبَصَّرَ, (K,) فِى الأَمْرِ into the affair, or thing. (TA.) لَوْحٌ A look; syn. نَظْرَةٌ; [or rather a glance, or light or quick look;] like لَمْحَةٌ. (K.) A2: See لُوحٌ

A3: Any broad, or wide, and thin, thing, such as a board or plank or the like, of wood or of bone: (T, M, Msb, K:) pl. أَلْوَاحٌ, and pl. pl. أَلَاوِيحُ. (K.) A word of this kind has not a pl. of the measure أَفْعُلٌ, because dammeh to the و is disliked. (Sb.) b2: أَلْوَاحٌ i. q. لَوَائِحُ, q. v. b3: The scapula or shoulder-blade, (T, S, Msb, K,) when it is written upon, or inscribed. (T, Msb, K.) b4: Any wide bone: (S, Msb:) or any bone of the body, except the bones called قَصَب of the arms and legs. (Msb.) See also مِلْوَاحٌ. b5: لَمْ يَبْقَ مِنْهُ إِلَّا الالواح (tropical:) There remained of him nothing but the wide bones. Said of one that is lean, or emaciated. (A.) b6: لَوْحُ الكَتِفِ The smooth part of the shoulder-blade, where its projecting part (عَيْر [so I read for غير, in the L]) terminates, in the upper portion. (L.) b7: لَوْحٌ That [meaning a tablet] upon which one writes. (S.) b8: كَتَبْنَا لَهُ فِى الأَلْوَاحِ [We wrote for him upon the tablets, or tables]. (Kur vii. 142.) They are said to have been two tablets; but it is allowable to call two tablets الواح. (Zj.) b9: اللَّوْحُ المَحْفُوظُ, mentioned in the Kur, [chap. lxxxv. last verse, The Preserved, or Guarded, Tablet, whereon are said to be inscribed all the divine decrees;] (tropical:) the depository of the decrees, or willed events, ordained by God: (TA:) or i. q. أُمُّ الكِتَابِ: or a light which appears to the angels, showing to them the things which they are commanded to do, and which they obey. (Msb.) لُوحٌ (S, K) and ↓ لَوْحٌ, (Lh, K,) but the former is of higher authority, (K,) and the latter is mentioned by none but Lh, (TA,) The air, or atmosphere, (S, K,) between heaven and earth: (S:) the air next to the higher part, or to the clouds, of the sky; syn. سُكَاك: this is its meaning in the phrase لَا أَفْعَلُ ذٰلِكَ وَلَوْ نَزَوْتَ فِى اللُّوحِ [I will not do that even if thou leap into the air next to the higher part, or to the clouds, of the sky]. (S.) إِبِلٌ لَوْحَى Thirsty camels. (S, K.) لَيَاحٌ: see لِيَاحٌ.

شَىْءٌ لِيَاحٌ, (S, K,) and ↓ لَيَاحٌ, (K,) A white thing. (S.) The و is changed into ى because of the kesreh before it. (Fr, S.) لَيَاحٌ is extr.; for there is no reason for the change of the و therein into ى, unless for alleviation of the sound. (L.) b2: Also لِيَاحٌ and ↓ لَيَاحٌ Of a shining, or glistening, white hue. (L.) b3: أَبْيَضُ لِيَاحٌ, and ↓ لَيَاحٌ, (tropical:) Intensely white. (K, TA.) b4: Also لِيَاحٌ (S, K) and ↓ لَيَاحٌ (K) The wild bull: (S, K:) so called because of his whiteness. (S.) b5: Also both words, The daybreak, or dawn: (K:) so called for the same reason. (TA.) b6: لَقِيتُهُ بِلِيَاحٍ I met him at the period of the afternoon called العَصْر, when the sun was white. (L.) لَوَّاحَةٌ لِلْبَشَرِ, [Kur, lxxiv. 29, referring to سَقَرُ,] Burning the [scarf-] skin so as to blacken it. (Zj.) لَوَائِحُ شَىْءٍ [pl. of لَائِحَةٌ] The parts of a thing that are apparent, and that show the signs thereof. (TA.) لَوَائِحُ and ↓ أَلْوَاحٌ The external parts of a thing. (A.) لَوَاحِى الشَّيْبِ The apparent signs of hoariness, occurs in a verse of Khufáf Ibn-Nudbeh, for لَوَائِح الشيب. (TA.) b2: السِّلَاحِ ↓ أَلْوَاحُ Shining, gleaming, or glistening, weapons; such as the sword, (S, K,) end the like, (K,) and the spear-head; (S;) generally meaning swords, because of their whiteness: (ISd:) or, as some say, the cases, or receptacles, in which are the swords together with their scabbards and suspensory belts or strings, because made of boards. (IB.) 'Amr Ibn-Ahmar ElBáhilee says, تُمْسِى كَأَلْوَاحِ السِّلَاحِ وَتُضْ حِى كَالْمَهَاةِ صَبِيحَةَ القَطْرِ [In the evening she is like shining weapons, (so accord. to the S.) or like sword-cases, (accord. to IB,) and in the early part of the day, after sunrise, she is like the wild cow on the morning of, or after, rain]. IB says, that the poet means, in the evening she is lean, or slender, like a sword-case; but in the morning, like a wild cow, &c. (L.) مِلْوَحٌ: see مِلْوَاحٌ, مِلْوَاحٌ Large in the أَلْوَاح, (K,) meaning [the shoulder-blades, or] any of the wide bones of the body: applied to a camel and to a man: (TA:) or having excellent and large الواح: (Sh, AHeyth:) and الواح is said to mean the ذِرَاعَانِ [or two radii], the سَاقَانِ [or two tibiæ], and the عَضُدَانِ [or two humeri, or upper bones of the arms]. (TA.) b2: Tall. (K.) b3: Lean, lank, or light of flesh; or slender, or lank in the belly: (K:) applied alike to a man and a woman: also, a beast of carriage that becomes so quickly: (TA:) also, a woman that quickly becomes lean, or emaciated: (K:) pl. مَلَاوِيحُ. (TA.) b4: مِلْوَاحٌ A beast (S) that quickly becomes thirsty; (S, K;) as also ↓ مِلْوَحٌ (K) and مِلْيَاحٌ; (IAar, K;) the last extr., as though the و were changed into ى because of the kesreh which is near before it, and as though they had imagined a kesreh to the ل. (ISd.) b5: رِيحٌ مِلْوَاحٌ [A very thirsty wind]. (TA, voce نَكْبَآءُ.) A2: [A kind of decoy-bird. See رَامِقٌ.]

مِلْيَاحٌ: see مِلْوَاحٌ.

مُلَوَّحٌ Altered by fire, or by the sun, or by travel, [&c.]: an arrow, before it is furnished with feathers and a head, altered by fire; and in like manner the iron head of an arrow or of a spear, or the like: (TA:) also ↓ مُلْتَاحٌ altered (K) by the sun, or by travel, &c. (TA.) مُلْتَاحٌ: see مُلَوَّحٌ.

لبس

1 لَبِسَ الثَّوْبَ, aor. ـَ inf. n. لُبْسٌ (S, M, A, Msb, K) and لِبَاسٌ, (M,) [He put on, or wore, the garment.] You also say, اِلْبَسْ عَلَيْكَ ثَوْبَكَ [Put on thee thy garment]. (M.) And لَبِسَ السِّلَاحَ [He wore, or put on, the weapon, or weapons]. (S, K, in art. سلح, &c.) [See also 5.] b2: لَبِسَ الحَيَآءَ لِبَاسًا (assumed tropical:) [He put on pudency as a garment;] he protected himself by pudency. (IKtt.) b3: لَبِسَ لَهُ أُذُنَهُ (tropical:) He feigned himself inattentive to him, or heedless of him. (M. [See also أُذُنٌ.]) And لَبِسْتُ عَلَى كَذَا أَذُنِى (tropical:) I was silent respecting such a thing, and feigned myself deaf to it. (A.) [Contr. of نَشَرْتُ لَهُ أُذُنِى.] b4: لَبِسَ امْرَأَةً (tropical:) He had the enjoyment of a woman, or wife, [meaning, of her converse and services,] for a long time. (K, TA.) And لَبِسَ فُلَانَةَ عُمْرَهُ (tropical:) He had such a girl, or woman, with him during the whole period of his youth. (K, TA.) and لَبِسَ الناسَ (tropical:) He lived with the people. (A.) And لَبِسَ قَوْمًا (tropical:) He lived, or enjoyed, a period of time, or a long period of time, (دَهْرًا,) with the people. (K, * TA.) [And لَبِسَ أَبَاهُ, which is explained in the TA by مَلَّهُ, which I also find in a copy of the A thought to have been used by the author of the TA: but, from what follows, it appears to me that the right reading is مُلِّيَهُ, and the meaning, (tropical:) He enjoyed long life with his father: or he lived the period that his father lived: or he lived with his father all his (the latter's) life: see a verse of Ibn-Ahmar cited voce أَبْلَى in art. بلو. See also a verse of El-'Ajjáj cited voce خَلَجَ.] You say also, لَبِسْتُ فُلَانًا (tropical:) I took, or chose, such a one particularly, or specially, as a friend or companion. (Er-Rághib in TA art. بطن.) And اِلْبَسِ النَّاسَ عَلَى قَدْرِ أَخْلَاقهِمِْ (tropical:) Consort thou with men [according to their natural dispositions]. (A, TA.) And لَبِسْتُ فُلَانًا عَلَى مَا فِيهِ (tropical:) I tolerated such a one, and accepted him, [and continued to associate with him, notwithstanding what was in him.] (A, TA.) A2: لَبَسَ عَلَيْهِ الأَمْرَ, (S, M, A, Msb, K,) aor. ـِ (S, M, Msb, K,) inf. n. لَبْسٌ, (S, M, Msb,) He made, or rendered, the thing, or case, or affair, confused to him: (S, M, Msb, K:) and ↓ لبّسهُ, (A, Msb,) inf. n. تَلْبِيسٌ, (S, K,) signifies the same in an intensive degree: (S, * Msb, K: *) or the former signifies either as above, or he concealed the thing, or case, or affair, from him: (R, MF:) and [in like manner] تَلْبِيسٌ is syn. with تَدْلِيسٌ, (K,) or is similar thereto: (S:) and the former also signifies he made, or rendered, the thing, or case, or affair, dubious to him; (TA;) [as also ↓ لبّسهُ: both signify he involved the thing, or case, or affair, in confusion, or doubt, to him: and he concealed, disguised, or cloaked, it to him.] It is said in the Kur., [vi. 9,] وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ And we would make confused to them what they make confused: (S, Msb:) or make dubious to them what they make dubious, and would make them to err like as they have made to err. (TA.) and again, [ii. 39,] وَلَا تَلْبِسُوا الْحَقَّ بِالْباطِلِ And do not ye confound the truth with falsity. (Ibn-'Arafeh.) And again, [vi. 82,] وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ And have not mixed up their belief with polytheism. (TA.) And again, [vi. 65,] أَوْ يَلْبِسَكُمْ شِيَعًا Or to confuse your case, [making you to be of different parties,] with the confusion of discordance and of agreement. (TA.) You say also, لَبَسَنِى, meaning, He, or it, made me to become confounded, or in doubt, (جَعَلَنِى أَلْتَبِسُ,) respecting his case, or affair. (TA, from a trad.) 2 لَبَّسَ see 4: b2: and see also لَبَسَ, in three places. [تَلْبِيسٌ, alone, often signifies The involving a thing in confusion, or doubt: and the practising concealment, or disguise.]

A2: See also 8.3 لابس الرَّجُلَ, [inf. n. مُلَابَسَةٌ and لِبَاسٌ,] He mixed, consorted, or held social intercourse, with the man; syn. خَالَطَهُ. (M, A, Msb. *) [Hence, app., it is said that] اللِّبَاسُ signifies, (K,) or is from المُلَابَسَةُ, which signifies, (Ibn-'Arafeh) The mixing one's self and congregating: or the being mixed and congregated. (Ibn-'Arafeh, K.) Yousay, لَا بَسْتُهُ حَتَّى عَرَفْتُ دُخْلَتَهُ I mixed with him [until I knew his mind, or inward state or circumstances]. (A.) And لَا بَسْتُهُ [alone] signifies I knew his mind, or inward state or circumstances. (S, K.) b2: لابس الأَمْرَ, and لابس عَمَلَهُ: see 5. b3: [مُلَابَسَةٌ often signifies A close, or an intimate, connexion between two things.] See also 8.4 البسهُ الثَّوْبَ [He put on him, or clad or decked him with, the garment, and so, vulg., ↓ لبّسهُ]. (M, Msb.) b2: البسهُ also signifies He, or it, covered him, or it: (K:) or overspread him, or it; i. e. covered the whole thereof. (AA.) Yousay, الحَرَّةُ الأَرْضُ الَّتِى أَلْبَسَتْهَا حِجَارَةٌ سُودٌ [The حرّة is ground which black stones have covered, or covered the wholly]. (TA.) And أَلْبَسَتِ السَّمَآءَ السَّحَابُ. (TA,) or أَلْبَسَ, (AA,) [The clouds covered the sky, &c.;] but you do not say, لَبِسَ السَّمَآءُ السَّحَابَ. (AA.) And أَلْبَسَنَا اللَّيْلُ [The night covered us, &c.]; but not لَبِسْنَا اللَّيْلَ. (AA.) And البسهُ الشَّبَابُ: see 1 in art. غطو and غطى.

A2: أَلْبَسَتِ الأَرْضُ The land became covered by plants, or herbage. (M.) A3: See also 8.5 تلبّس بِالثَّوْبِ (S, K) He clad himself [lit. mixed himself, being explained by إِخْتَلَطَ,] with the garment. (K.) You say, تلبّس بِلِبَاسٍ حَسَنٍ and لِبَاسًا حَسَنًا [He clad himself with goodly clothing]. (A, TA.) b2: [Hence,] تلبّس بِالأَمْرِ (S, K) [and بِهِ ↓ التبس] He employed, busied, or occupied, himself [lit. mixed himself] with the affair; engaged in it; entered into it; became involved in it, or implicated in it; (K;) and [in like manner] الأَمْرَ ↓ لَابَسَ, syn. خَالَطَهُ. (S, K. *) You say also, عَمَلَهُ ↓ لَابَسَ and بِهِ ↓ التبس and تلبسّ بِهِ [He employed, busied, or occupied, himself with his work, or the like]. (A, TA.) [See 8.]

b3: تلبّس الطَّعَامُ بِاليَدِ The food stuck to the hand. (K.) b4: تلبّس بِىَ الأَمْرُ The thing, as, for instance, love, mingled with me, and clung to me. (M.) [See an ex. in a verse cited voce عَطْفَةٌ.]8 التبس It (spun thread) became entangled. (Lth, Az, Sgh, in TA, art. عسر.) b2: It (a thing, or an affair, or a case) became [involved, complicated,] confounded, or confused, (S, M, Msb, *) and dubious; (S, Msb;) as also ↓ أَلْبَسَ, (TA,) and ↓ لَبَّسَ, which last belongs to the class of بَيَّنَ in the phrase قَدْ بَيَّنَ الصُّبْحُ لِذِى عَيْنَيْنِ (M, TA.) [You say, التبس الشَّىْءُ بِشَىْءٍ آخَرَ The thing became confounded with another thing; as, for instance, a subst. with a part. n. when both are written in the same manner, as in the case of كَاهِلٌ.] And التبس عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him. (S.) And جَعَلَنِى أَلْتَبِسُ فِى أَمْرِهِ [He, or it, made me to become confounded, or in doubt, respecting his case, or affair]. (TA.) and اُلْتُبِسَ بِى I was, or became, disordered in my mind. (K, * TA, from a trad.) b3: التبس بِعَمَلِهِ

&c.: see 5. b4: اِلْتَبَسَتْ بِهِ الخَيْلُ (tropical:) The horsemen overtook him. (A, TA.) b5: [التبس بِهِ also signifies He, or it, made it to be, or had it, as an accompaniment, or an adjunct. Hence, one of the uses of the preposition بِ is explained by some as being لِلْاِلْتِبَاسِ: by others, ↓ لِلْمُلَابَسَةِ, or لِلْمُصَاحَبَةِ: all of which signify nearly the same. For instance, it is said in the Mgh, art. توج, that in the phrase التَّمَاثِيلُ بِالتِيجَانِ “ the effigies with the crowns ” upon pieces of money, بالتيجان is used as a denotative of state, meaning مُلْتَبِسَةً بِالِتّيجَانِ and مَقْرُونَةً مَعَهَا accompanied with the crowns, as their attributes: and نُسَبِّحُ بِحَمْدِكَ “ we declare thy remoteness from evil, with the praising of Thee,” in the Kur ii. 28, is explained by Bd and others as meaning, مُلْتَبِسِينَ بِحَمْدِكَ making the praising of Thee to be as an accompaniment, or an adjunct, to our doing that: and تَنْبُتُ بِالدُّهْنِ “ growing, with oil ”, in the same, xxiii. 20, as meaning, مُلْتَبِسًا بِالدُّهْنِ having oil as an accompaniment to its growth. Sometimes, in such instances, we find مُتَلَبِّسًا and مُتَلَبِّسِينَ in the places of مُلْتَبِسًا and مُلْتَبِسِينَ: see 5.]

لَبْسٌ Confusedness of a thing or an affair or a case; as also ↓ لَبَسٌ: (M:) [and ↓ لُبْسٌ and ↓ لُبْسَةٌ and ↓ لَبُوسَةٌ and ↓ لُبُوسَةٌ have the same, or a similar, signification.] You say, فِى رَأْيِهِ لَبْسٌ In his judgment, or opinion, is confusedness. (K.) and ↓ فِى الأَمْرِ لُبْسَةٌ (S, M, * A, Msb, K *) and ↓ لُبْسٌ (M, A, Msb.) In the thing, or affair, or case, is confusedness, and dubiousness; (S, M, Msb, K; *) obscureness, or want of clearness. (S, A.) And ↓ فِى حَدِيثِهِ لُبْسَةٌ In his discourse is confusedness and dubiousness; it is not clear. (TA.) And ↓ فِى كَلَامِهِ لَبُوسَةٌ and ↓ لُبُوسَةٌ In his language is confusedness and dubiousness. (M.) b2: Also, The confusedness of darkness, or the beginning of night. (S.) لُبْسٌ: see لَبْسٌ, in two places: A2: and see لِبَاسٌ.

لِبْسٌ: see لِبَاسٌ, in five places: b2: and see لِبْسَةٌ.

لَبَسٌ: see لَبْسٌ.

لَبِسٌ A man possessing clothing, dress, or apparel: a possessive epithet. (Sb, M.) لَبْسَةٌ [A single art of putting on, or wearing, a garment]. You say, لَبِسْتُ الثَّوْبَ لَبْسَةً وَاحِدَةً

[I put on, or wore, the garment once]. (TA.) لُبْسَةٌ: see لَبْسٌ, in three places.

لِبْسَةٌ A mode, or manner, of putting on, or wearing, apparel; or of dressing one's self. (IAth, K.) [Hence the saying,] لِكُلِّ زَمَانٍ لِبْسَةٌ (tropical:) For every time there is a mode of attiring one's self, according as it is a time of straitness or of plenty. (A, TA.) A2: A certain sort of garments, or cloths; as also ↓ لِبْسٌ. (K.) لِبَاسٌ [Clothing; dress; apparel;] what is worn; as also ↓ لِبْسٌ, and ↓ مَلْبَسٌ (S, M, * Msb, K) and ↓ مِلْبَسٌ (K) and ↓ لَبُوسٌ; (S, K;) or the last signifies garments, or pieces of cloth: (M:) the pl. of the first is لُبُسٌ, like as كُتُبٌ is pl. of كِتَابٌ: and that of مَلْبَسٌ is مَلَابِسُ. (Msb.) Hence, لَباسُ الكَعْبَةِ, and الهَوْدَجِ, (Msb,) or الكَعْبَةِ ↓ لِبْسُ, and الهَوْدَجِ, (S, M, A, K,) The clothing, (S, Msb, K,) or covering of pieces of cloth, (M,) of the Kaabeh, and of the [camel-litter called] هودج. (S, M, Msb, K.) and لِبَاسُ التَّقْوَى, in the Kur [vii. 25,] (TA,) [(assumed tropical:) The apparel of piety: or] (tropical:) thick, or coarse, and rough, and short, apparel: (S:) or (tropical:) the covering of that portion of the person which modesty forbids one to expose; (K;) at which the preceding words of the verse glance; indicating that this is the main purpose of clothing; the additional purpose being to beautify and adorn one's self, and to repel heat and cold: (TA:) or (tropical:) honest shame, or the shrinking of the soul from foul conduct, through fear of blame; syn. الحَيَآءُ: (S, M, A, K:) or (tropical:) righteous conduct: (TA:) or (tropical:) faith. (Es-Suddee, K.) And ↓ اللِّبْسُ, (K,) written by Sgh ↓ اللُّبْسُ, (TA,) or لِبْسُ العَظْمِ, (A, TA,) (tropical:) i. q. السِّمْحَاقُ [The pericranium]: (A, K:) to which is added, in some of the copies of the K, in the handwriting of the author, i. e., a thing pellicle that is between the skin and the flesh. (TA.) b2: The covering of anything. (M.) [Hence,] لِبَاسُ النَّوْرِ The outer coverings, or calyxes, of flowers. (M.) It is said in the Kur [lxxviii. 10,] وَجَعَلْنَا الْلَّيْلَ لِبَاسًا (assumed tropical:) [And we have made the night to be a covering]: i. e., it covers, veils, or conceals, you by its darkness. (TA.) b3: A man's wife; (S, M, * K; *) like إِزَارٌ: (M:) and a woman's husband: (S, M, * K: *) occurring in the Kur ii. 183: (S, M:) or there meaning like a garment: (M, TA:) because each embraces the other: or because each goes to the other for rest, and consorts with (يُلَابِسُ) the other: (Zj, M, Bd, * TA:) from المُلَابَسَةُ, signifying “ the mixing one's self and congregating,” or “ the being mixed and congregated: ” (Ibn-'Arafeh, TA:) or because each conceals the state of the other, and prevents the other from acting viciously. (Bd.) b4: لِبَاسُ الجُوعِ (tropical:) The utmost degree of hunger; (K, TA;) when people are so hungry that they eat camels' fur with blood: (TA:) so termed because all-involving. (K.) It is said in the Kur [xvi. 113,] فَأَذَاقَهَا اللّٰهَ لِبَاسَ الْجُوعِ وَالْخَوْفِ (tropical:) [So God made her to taste the utmost degree of hunger and of fear]. (K, * TA. [See also 4 in art. ذوق.]) لَبُوسٌ: see لِبَاسٌ. b2: A coat of mail: (S, M, K:) in which sense it is fem: (M:) [and, like دِرْعٌ, sometimes masc.: see an instance voce مَسْرُودٌ:] or coats of mail: (so in one copy of the S:) so in the Kur xxi. 80. (S, TA.) b3: A weapon: in which sense it is masc. (M.) A2: See also لَبَّاسٌ.

لَبِيسٌ Much, or often, worn: (Msb:) or worn-out: (M, A, K:) applied to a garment: (M, Msb, K:) and to [the kind of garment called] a مِلْحَفَة: (M:) and to [the kind called] a مُلَآءَة: (A, TA:) without ة: (M, * A, * TA:) and to [a leather water-bag such as is called] a مَزَادَة: (M, A;) meaning used until worn-out: (M:) and to a rope; meaning used: (AHn, M:) and to a house (دار); [meaning impaired by time;] likened to a worn-out garment: (M:) pl. لُبُسٌ; and, when the sing. is applied to a مزادة, the pl. is لَبَائِسُ. (M.) A2: A like: (K:) from المُلَابَسَةُ, signifying “ the mixing ”, or “ consorting ”. (Aboo-Málik.) You say, لَيْسَ لَهُ لَبِيسٌ He, or it, has not a like. (K.) لَبُوسَةٌ and لُبُوسَةٌ: see لَبْسٌ; each in two places.

لَبَّاسٌ A man having many clothes; (K;) as also ↓ لَبُوسٌ: (M, TA:) or who wears much clothing; syn. كَثِيرُ اللُّبْسِ: (so in the K accord. to the TA:) or who confuses, or confounds, much; syn. كَثِيرُ اللَّبْسِ: (so in a copy of the K [and this signification seems to be implied by what immediately precedes, and by what follows, رَجُلٌ لَبَّاسٌ in the S: in the CK, اللَّبْسِ, which is evidently a mistake:]) you should not say مُلَبِّسٌ; (S, K;) for this is vulgar. (TA.) جَآءَ لَابِسًا أُذُنَيْهِ (tropical:) He came feigning himself inattentive, or heedless. (M.) [Contr. of نَاشِرًا

أُذُنَيْهِ.]

مَلْبَسٌ: see لِبَاسٌ. b2: مَا فِى فَلَانٍ مَلْبَسٌ (tropical:) There is no profit (مُسْتَمْتَعٌ) in such a one, (S, M, A, [but in the M and A, مَا is omitted, and the only explanation is the word which I have given in Arabic.]) b3: إِنَّ فِيهِ لَمَلْبَسًا Verily in him is no pride, or greatness; expl. by مَا بِهِ كِبْرٌ, or كِبرٌ, accord. to different authorities [and different copies of the K]: this explanation is by Az. (TA.) b4: أَعْرَضَ ثَوْبُ المَلْبَسِ and ↓ المِلْبَسِ and ↓ المُلْبِسِ (IAar, K) and ↓ المُلْتَبِسِ: (TA:) see عَرُضَ, under which it is explained.

مُلْبِسٌ: see مُلْتَبِسٌ: and مَلْبَسٌ.

مِلْبَسٌ: see لِبَاسٌ: and مَلْبَسٌ.

مُلَبِّسٌ: see لَبَّاسٌ.

أَمْرٌ مُلْتَبِسٌ A confounded, or confused, and dubious, thing affair, or case; as also ↓ مُلْبِسٌ. (K, TA. [In the CK, بِالاَمْرِ is wrongly inserted after ملتبس.]) b2: See 8. b3: And see also مَلْبَسٌ.

ذيل

1 ذَالَ, aor. ـِ inf. n. ذَيْلٌ, It (a garment) was long, so that it touched the ground. (Msb.) b2: He, or it, had a ذَيْل; [app. said of a horse &c., as meaning he had a long tail, or a pendent portion to his tail; and probably of a garment, as meaning it had a skirt, or lower extremity, reaching nearly, or quite, to the ground, or dragged upon the ground, when made to hang down; and perhaps of a man, as meaning he had a ذيل to his garment;] as also ↓ أَذْيَلَ. (M, K.) b3: And, said of a man, (M, Msb, K,) aor. as above, (M, Msb,) and so the inf. n., (M,) He walked with an elegant and a proud and self-conceited gait, dragging his ذَيْل [or skirt, or the lower extremity of his garment]; (M, K;) and in like manner ذَالَتْ is said of a she-camel: (M:) or he dragged his أَذْيَال [or skirts, or the lower extremities of his garment or garments], by reason of pride and self-conceit: (Msb:) or ذَالَتْ, (T, S,) فِى مِشْيَتِهَا, said of a girl, or young woman, (T,) or of a woman, (S,) aor. ـِ (T, S,) inf. n. as above, (T,) she dragged her أَذْيَال, (T,) or her ذَيْل, (S,) upon the ground, walking with an elegant and a proud and self-conceited gait. (T, S.) [See also 5.] b4: ذال بِذَنَبِهِ He raised his tail; (M, K;) said of a horse, and of a mountaingoat. (M.) And ذالت بِذَنَبِهَا She (a camel) spread her tail upon her thighs. (T.) b5: ذال إِلَيْهِ i. q. اِنْبَسَطَ [app. as meaning He acted towards him, or behaved to him, with boldness, forwardness, presumptuousness, or arrogance]; as also ↓ تذيّل. (K.) b6: ذال الشَّىْءُ, (M, Msb, K,) aor. as above, (M,) and so the inf. n., (Msb,) The thing was, or became, low, base, vile, mean, contemptible, or ignominious. (M, Msb, K.) and ذالت حَالُهُ His state, or condition, became lowered, or abased; as also ↓ تذايلت. (O, K.) b7: ذالت said of a woman, (M, K,) and of a she-camel, (M,) She was, or became, lean, or emaciated, (M, K,) and in a bad condition. (M.) 2 ذيّل ثَوْبَهُ, inf. n. تَذْيِيلٌ, [He made his garment to have a ذَيْل, i. e. shirt, or lower extremity, reaching nearly, or quite, to the ground, or such as to be dragged upon the ground; or] he made his garment long: (T:) and ثَوْبَهُ ↓ اذال he made his garment to have a long ذَيْل. (T, TA.) b2: [Hence, ذَيَّلْتُ كِتَابَهُ (assumed tropical:) I added an appendix to his writing, or book; like ذَنَّبْتُهُ. And hence, the inf. n. تَذْيِيلٌ is used to signify (assumed tropical:) An appendix; like تَذْنِيبٌ; as also ↓ ذَيْلٌ.]

A2: ذَيَّلْتُ ذَالًا [I wrote a ذ]. (IB, TA on the letter ا.) [See also 2 in art. ذول.]4 أَذْيَلَ: see 1, second sentence.

A2: اذال ثَوْبَهُ: see 2. b2: اذالت قِنَاعَهَا She (a woman) let down her head-covering. (T, S, K. *) b3: اذالهُ, (T, S, M, Msb, K,) inf. n. إِذَالَةٌ, (S, * M, Msb,) He lowered him; abased him; rendered him vile, mean, contemptible, or ignominious; or held him in low, or mean, estimation; (T, S, M, Msb, K;) and did not tend him, or take care of him, well; (M, K;) namely, his horse, (T, S, M,) and his young man, or slave; (S;) or it is said of the owner of a thing. (Msb.) It is said in a trad., (S, M,) of the Prophet, (M,) نَهَى عَنْ إِذَالَةِ الخَيْلِ, (S, M,) i. e. [He forbade] the using of horses for mean work, and burdens. (S, TA.) b4: and أَذْلْتُهَا I rendered her lean; or emaciated her; namely, a woman, and a camel. (TA.) 5 تذيّلت الدَّابَّةُ The beast moved about its tail. (M.) b2: And hence, (M,) تذيّل He (a man, TA) walked with an elegant and a proud and self-conceited gait, (M, K,) [app., dragging his ذَيْل (or skirt), like ذَالَ.] b3: [It occurs in the M and L, in art. رأد: said of a branch, or twig, app. as meaning It inclined limberly from side to side: but in the K, I there find in its place تذبّل.] b4: See also 1.6 تَذَاْيَلَ see 1, last sentence but one.

ذَيْلٌ The latter, or kinder, or the last, or kindmost, part of anything. (M, K.) Accord. to MF, this is the proper signification, and the other significations here following are tropical. (TA.) [But in my opinion, the word in each of the next two senses, or at least in the former of them; if not strictly proper, is what is termed حَقِيقَةٌ عُرْفِيَّةٌ, i. e. a word so much used in a tropical sense as to be, in that sense, conventionally regarded as proper.] b2: [A skirt, or lower extremity, of a garment, reaching nearly, or quite, to the ground, or that is dragged upon the ground, when made to hang down:] the extremity, of a garment, that is next the ground, and so if not touching it [as well as if touching it]; an inf. n. used in this sense: (Msb:) or the part of a waist-wrapper (إِزَار), and of a garment [of any kind], that is dragged [upon the ground], (M, K,) when it is made to hang down: (M:) or the part, of an إِزَار, and of a [garment of the kind called] رِدَآء, that is made to hang down, and touches the ground: and the part, of any kind of garment worn by a woman, that the wearer drags upon the ground behind her: (Lth, T:) or the parts, all round, of a woman's garment, that fall upon the ground: and the portion that is made to hang down, of a woman's shift and of her قِنَاع [or head-covering]: you do not [properly] say of a man that he has a ذَيْل [but only when you liken the lower part of his garment to the similar part of a woman's garment]: a man's having a long garment, such as a shirt and a جُبَّة, [or his dragging the skirt thereof,] is termed إِرْفَالٌ: (Khálid Ibn-Jembeh, T:) the pl. of ذَيْلٌ (in this sense, T, Msb, as relating to a shirt [&c.], S, and in all its senses, T, M) is أَذْيَالٌ (T, S, M, Msb, K) and أَذْيُلٌ (El-Hejeree, M, K) [both pls. of pauc.] and ذُيُولٌ (T, S, M, Msb, K) which is a pl. of mult. (M.) Hence طُولُ الذَّيْلِ is a metonymical expression meaning (tropical:) Richness, or competency; because long أَذْيَال generally pertain to the rich and the prodigal and the proud and self-conceited: (Er-Rázee, Har p. 493:) and you say, طَالَ ذَيْلُ فُلَانٍ, meaning (tropical:) The state, or condition, of such a one became good, and his wealth became abundant: and هُوَ طَوِيلُ الذَّيْلِ, meaning (tropical:) He is rich. (Har p. 319.) b3: Of a horse (T, K) &c., (K,) [i. e.] of a horse and a camel and the like, (M,) The tail: (T, M, K:) or the tail when long: (TA:) or the part, of the tail, that is made to hang down. (M, K.) b4: [(assumed tropical:) Of a cloud, The skirt; or lower, pendent, part: used in this sense in the K voce هَيْدَبٌ.] b5: ذَيْلُ الرِّيحِ (assumed tropical:) What is dragged along, (T, S, O,) or drawn together, (M,) by the wind, upon the ground, (T, S, O, M,) of dust (T, M, O) and rubbish: (T, O:) or what the wind leaves upon the sand, (M, K,) in the form of a rope, (M,) resembling the track of a ذَيْل [or skirt] dragged along: (M, K:) or, as some say, أَذْيَالُالرِّيحِ means (assumed tropical:) the after-parts of the wind, with which it sweeps what is light to it. (M.) b6: ذَيْلُ جَبَلٍ (assumed tropical:) The foot, bottom, base, or lowest part, of a mountain. (A and TA voce جَرٌّ.) b7: أَذْيَالُ النَّاسِ (assumed tropical:) The hindmost of the people. (K.) You say, جَآءَ أَذْيَالٌ مِنَ النَّاسِ (assumed tropical:) Some few of the hindmost of the people came. (S, Sgh.) b8: See also 2.

A2: And see ذَائِلٌ.

ذَيَّالٌ: see ذَائِلٌ, in three places. b2: Also That behaves proudly, conceitedly, or vainly, and walks with an elegant and a proud and self-conceited gait. (TA.) Applied to a horse, That carries himself in an elegant and a proud and self-conceited manner, in his step, and in curvetting, or raising his fore legs together and putting them down together, and kneading with his hind legs, or in prancing, as though he dragged along the ذَيْل [or pendent portion] of his tail. (M.) ذَائِلٌ, applied to a horse, Having a ذَيْل, (T, K,) i. e. tail: (T:) and ↓ ذَيَّالٌ having a long ذَيْل: (T, K:) or the former word has the latter signification; (IKt, T, M;) it means having a long tail: (S:) and ↓ the latter word, tall, and having a long ذَيْل, (M, K,) and that carries himself in an elegant and a proud and self-conceited manner, in his step; (K;) and is applied in the same sense to a wild bull: (M:) or the former word signifies short, and having a long tail; and its fem. is with ة: (T:) or when a horse is of this description, they say الذَّنَبِ ↓ ذَيَّالُ, mentioning the ذَنَب. (T, S.) b2: Also, applied to a دِرْع, (S, M, K,) [i. e. a coat of mail, as is shown in the S and TA,] Long (S, M, K) in the ذَيْل [or shirt]; (S;) and so ذَائِلَةٌ and ↓ مُذَالَةٌ. (M, K. [In the CK, the last word is erroneously written مَذَالَةٌ.]) b3: And حَلْقَةٌ ذَائِلَةٌ and ↓ مُذَالَةٌ A ring [app. of a coat of mail] that is slender (M, K *) and elongated. (M.) A2: ذَائِلٌ ↓ ذَيْلٌ [an expression like ذُلٌّ ذَلِيلٌ, the former word an inf. n.,] means [Exceeding] lowness, baseness, vileness, meanness, contemptibleness, or ignominiousness. (S.) مُذَالٌ; fem. with ة: see the latter in the next preceding paragraph, in two places. b2: The fem. also means (assumed tropical:) A female slave: (T, S, M:) because she is held in low, or mean, estimation, while she carries herself in an elegant and a proud and selfconceited manner: so in the prov., أَخِيلُ مِنْ مُذَالَةٍ

[More proud and self-conceited than a female slave]. (S, K.) مُذْيِلٌ [so in my MS. copy of the K, as in the M, but in other copies of the K مُذَيَّلٌ,] and ↓ مُتَذَيِّلٌ [in the CK مُتَذَيَّلٌ] i. q. مُتَبَذِّلٌ [One who performs his own work; or who is careless of himself or his honour or reputation]. (M, K.) مُذَيَّلٌ A garment, (T,) of the kind called مُلَآء, (T, S,) or رِدَآء, (K,) Long (T, S, K) in the ذَيْل [or skirt]. (S, K.) So in a verse of Imra-el- Keys, of which the latter hemistich is cited voce دُوَارٌ. (T, TA.) أَرْضٌ مُتَذَيَّلَةٌ A land upon which has fallen a weak and small quantity (لَطْخٌ ضَعِيفٌ) of rain. (Sgh, K.) مُتَذَيِّلٌ: see مُذِيلٌ.