فوت:
فات الأمر: مضى وقته ولم يفعل (لين)، ويقال مثلا: فقتلها لا يفوت: أي لم يمض وقت قتلها (كليلــة ودمنة ص259). وفي ياقوت (2: 744): قد فات فيه الأمر، يقال عن حالة ميئوس منها، كأن يصاب الرجل بجرح بليغ لا يرجى شفاؤه. ففي كرتاس (ص141): فركب أمير المؤمنين والأمر قد فات فيه فاشتدت به آلامه وطعناته فمات في الطريق. أو يقال عن رجل يبحث عنه وكان قد مات ففي الخطيب (نسخة الاسكوريال في مادة علي بن حمود): وهذا الأمير بحث عن هشام وقد فات فيه الأمر. ويستعمل هذا الفعل وحده بمعنى مضى الموسم ففي ابن العوام (1: 285): فإن فات ففي أول مارس وينبت في أبريل. وفيه (1: 296): ما فات الوقت أي لم يتأخر الوقت، ومعناه الحرفي: لم يمض الوقت. (برجرن).
فات: تأخر، أبطأ. (الكالا).
فات: مضى، برح، زال (همبرت ص250).
فات: قدم، وعتق فلم يعد مستعملا منذ زمن طويل. (بوشر).
فما فات؟: ماذا أضاع؟ ماذا فقد؟ ماذا يفعل (فريتاج طرائف ص109).
فات: مر، يقال مثلا: لما يفوت صاحب الرياحين أي أن بائع الرياحين لم يمر، فإذا مر اشتريت لك (ألف ليلة 2: 11).
فائت: مار، الذي يمر في الطريق (بوشر). وفي ألف ليلة (2: 116) وإذا بقنصل فائت في الطريق فات من موضع إلى موضع: مر من موضع إلى موضع، ذهب من موضع إلى آخر. (بوشر).
فات الدكاكين: مر بالدكاكين (ألف ليلة 4: 157).
فات على: مر بالمكان. (بوشر).
فات من البلد: مر بالبلد. (بوشر).
فات إلى جوا: دخل. (بوشر).
فات: تجاوز. يقال مثلا في الكلام عن شجر: لا يفوت اليد أي ارتفع ارتفاعا بحيث تبلغه اليد ولا يتجاوزها. (البكري ص162).
فات من: تخلص من، أفلت من. (فوك) من فاتته ركعة: من سها عن ركعة (البكري ص169).
فات: حذف، أهمل، اسقط، ترك، اغفل، نسي، سها. (بوشر).
فات الشيء: انساب، انزلق (بوشر).
فات: ترك، تخلى عن، تنازل عن. (بوشر، همبرت ص142، زيشر 11: 677 رقم 2، ألف ليلة برسل 11: 39).
فاته إلى سوء بخته: تركه إلى سوء حظه (بوشر).
فات: تخلى عن، وترك صديقه لمنفعة مادية، تنازل عن، (بوشر).
فات الشيء: تركه، واستسلم لضياعه الشيء وفقده. (بوشر).
فات شيئا لأحد: تنازل له عنهن تخلى له عن، هـ، تركه له. (بوشر).
فات له الدين: أبرأه من الدين. أعفاه من الدين. (بوشر). فات الملك: ترك الملك، تخلى عن الملك (بوشر).
فات: أهمل حقوقه وتركها. (بوشر).
فات في مصطلح الحقوق: فسد. (فان دن برج ص99 رقم 2).
فوت. فوت الفرصة: ضيع الفرصة. (بوشر، همبرت ص256).
فوت: تركه يمر. يقال: فوتني أي اتركني أمر، دعني أمر. (بوشر) وفوت: أضاع فقي المقري (2: 342):
لا تفوت ساعة من ... كأس خمر وعشيقه
فوت: تغاضى عن، صفح عن، غفر، سامح (بوشر).
فوت: أخر. (الكالا).
فوت: في محيط المحيط: والعامة تقول فوت طبق الورد ونحوه أي فات وقت قطفه فضعفت رائحته وصار ورقه يتناثر. ولا أدري ما معنى كلمة طبق.
فات: خالف، ميز. ففي الدميري (1: 176) طبعة بولاق: فسبحان من فاوت بين الخلق.
أفات: أهلك (ديوان الهذليين ص245).
أفات نفسه: أهلك نفسه وحرمها من الحياة. ففي عباد (2: 122): بطش به وأفات نفسه.
تفاوت: تستعمل فيما يحدث في مدة طويلة غير متساوية. وتباين الخطوات وعدم انتظام النبض.
ففي معجم المنصوري: تفاوت هو ضد التواتر وهو أن يكون بين النبضتين أو المشيتين بالجملة زمان له قدر بالإضافة إلى المعتدل والمراد هنا هو في النبض خاصة وفي (أخبار 2: 3) وكان العسس لا يقوم بواجبهم في الحراسة جيدا لسوء الطقس فإنما تسمع صياحا ضعيفة متفاوتة، أي صياحا بين فترات طويلة غير متساوية.
والمصدر تفاوت معناه اختلاف وتباين (القرآن الكريم السورة 67، الآية 3).
تفاوت: جاوز الحد المألوف (فوك).
ويقال: تفاوت في. وفي رحلة ابن بطوطة (3: 100) في كلامه عن الكركدن: رأسه كبير متفاوت الضخامة. أي رأسه كبير قد تجاوز الحد المألوف في الضخامة. (وأنظر 3: 119).
وفي الأخبار (ص150): ثم أن الأمور تفاقمت في ولايته وتفاوتت بعد قرب تداركها. أي أن الحالة قد تجاوزت الحد في الخطورة.
وقول مسلم: متفاوت في الرأي بمعنى في قول اللغويين: سابق فيه لا يدانى (معجم مسلم).
تفاوت: تخلى عن، تنازل عن حقوقه (بوشر).
تفاوت له عن: (استقال واعتزل عن منصبه إكراما ومراعاة له. (بوشر).
افتات على: عامله معاملة ظالمة جائرة. (فوك).
فوت: فراغ في النص خلل في النص ونقصان فيه. ففي ترجمة ابن خلدون بقلمه (ص198 و). وكان في نيتي شرح هذا الكتاب إلا فوتا يسيرا من كتاب الصيد.
فرت: موت. ففي كرتاس (ص213): (قد طابت نفوسهم على الموت، وباعوها من ربهم بالجنة قبل الفوت) (ص224).
فوت: نقل الملكية. ففي الجريدة الآسيوية (1843، 2: 222): لم تخرج من يده بوجه من وجوه الفوت. وفي كتاب العقود (ص6): حجره تحجبرا صحيحا يمنع له التصرف والدخول والفوت.
فوت الميعاد: سقوط الحق لفوات الميعاد. (بوشر).
فوت الوقت: تأخر الوقت. (برجرن).
فوات: حذف، إسقاط، إهمال، إغفال. إلغاء، إزالة، إبطال. (بوشر).
فوات: تفرغ، تخل عن، ترك، تنازل عن، تضحية، إقلاع عن. (بوشر).
فوات: آنية، حالة ما هو آتي، حينية، وقتية (بوشر).
فوات: تأخر. (فوك). فَوَات: متأخر، بطيء (ألكالا).
فَوَات ميعاد، تقادم، حق اكتساب بمرور الزمن.
اكتساب الملكية، سقوط الدَّين لعدم المطالبة به في موعده المعيَّن. (بوشر).
أمر بقوات البضائع: سند مرور، رخصة نقل. وهو من اصطلاح الكمارك، وهو أمر أو رخصة بمرور البضائع. (بوشر).
فائت. جمال فائت: جمال ممتاز خالٍ من العيوب: جمال رائع. ويقال للرجل أنه فائت الحسن أي رائع الجمال. (ابن بطوطة 2: 167، 168، 203، 377، 439).
فائت: تارك حقَّه، تنازل عن حقه (بوشر).
فائتة، والجمع فوائت: قضاء ما فات من الصلوات.
ومنه يقال عن الإمام: قضاء الفوائت أي تولى قضاء ما فات من الصلوات (ابن بطوطة 2: 212) وكذلك: قضاء الصيام. ففي حياة صلاح الدين (ص5).
وأما صوم رمضان فإنه كان عليه منه فوائت بسبب أمراض تواترت عليه في رمضان متعددة - وشرع في قضاء فوائت ذلك في القدس الشريف. (انظر ما يلي أيضاً).
أَفْوتُ: فيما بعد، في المستقبل. (ألكالا).
مَفَات: انظر ديوان الهذليين (ص 200 والبيت التاسع والعشرين).
مُفاوت له: متنازل له عن حق. (بوشر).
مفاوته: تنازل عن حق. (بوشر).

فوت

1 فَاتَ الأَمْرُ, aor. ـُ inf. n. فَوْتٌ and فَوَاتٌ, originally signifies فَاتَ وَقْتُ فِعْلِهِ [i. e. The time, or opportunity, of the doing, or performing, of the affair passed, passed away, elapsed, or escaped, neglected by him, without his doing it or performing it]; and hence the phrase فَاتَتِ الصَّلَاةُ, meaning The time of prayer passed, passed away, elapsed, or escaped, without his performing it therein (Msb:) and ↓ افتات is syn. with فَاتَ. (M, O.) [And both of these verbs are trans.:] one says فَاتَهُ الشَّىْءُ, (S, O, Msb,) or الأَمْرُ, (M, K,) aor. as above, (O,) and so the inf. ns.; (S, * M, O, * Msb, K;) and ↓ افتاتهُ: (K;) The thing, (??) affair, passed, or passed away, from him [neglected by him]; (M, K;) [or the time, or opportunity, of the doing, or performing, thereof passed, or passed away from him neglected by him;] or the thing escaped him, [or became beyond his reach,] so that he was unable to attain it, or to do it, or to accomplish it. (Msb.) But this explanation is not applicable except in the case of prayer, and the like: in other cases, فَاتَهُ signifies He, or it, preceded him; was, or became, or got, before him; outwent him; passed beyond him; or had, got, or look, precedence of him: and went, or passed, away from him: and the like. (MF, TA.) One says, فَاتَنِى كَذَا, meaning سَبَقَنِى [i. e. Such a thing preceded me, &c., app. so as to become beyond my reach]: and فُتُّهُ

أَنَا [I preceded it, &c.]: (T:) and جَارَيْتُهُ حَتَّى

فُتُّهُ I ran with him until I passed beyond him, or outwent him: (A, TA:) and فَاتَهُ فُلَانٌ بِذِرَاعٍ

Such a one preceded him, or outwent him, by a cubit. (Msb.) فَلَا فَوْتَ, in the Kur xxxiv. 50, means فَلَا فَوْتَ لَهُمْ مِنًّا [And there shall be for them no escaping from us], i. e. لَا يَفُوتُونَنَا [they shall not escape us]. (Jel. [And Bd says the like; adding, “by flight, or fortifying themselves. ”]) An Arab of the desert is related to have said, الحَمْدُ لِلّٰهِ الَّذِى لا يُفَاتُ وَلَا [expl. in art. ليت) (T. And they assert that a man went forth from his family, and when he returned, his wife said to him, “If thou hadst been present with us, we would have related to thee what hath happened; ” whereupon he said to her, لَمْ تُفَاتِى

فَهَاتِى (M, Meyd) i. e. It has not escaped thee [lit. thou hast not been escaped], so adduce what thou hast [to tell]: the saying is a proverb. (Meyd.) b2: See also 5: and see 8, in three places. b3: فَاتَ is also syn. with فَادَ [as signifying He died; in which sense the aor. is يَفُوتُ, and the inf. n. فَوْتٌ]. (A in art. فيد.) And ↓ أفْتِيتَ signifies He died suddenly. (TA in art. فأت, q. v.) 4 افاتهُ الشَّىْءَ, (S, MA,) or الأَمْرَ, (K,) He made the thing, or affair, to pass, or pass away, from him [neglected by him; or he made the time, or opportunity, of the doing, or performing, thereof to pass, or pass away, from him neglected by him; or he made the thing to escape him, or become beyond his reach, so that he was unable to attain it, or to do it, or to accomplish it: see 1, second sentence]. (M, A, K.) 5 تفوّت عَلَيْهِ فِى مَالِهِ means بِهِ ↓ فَاتَهُ, (A 'Obeyd, T, S, M, O, K,) i. e. He acted exclusively of him, (M,) [or passed him over], namely, his father, (A 'Obeyd, T, M, O, *) in respect of his property, (A 'Obeyd, T, &c.,) i. e. his own property, (A 'Obeyd, T,) by giving it away, (A 'Obeyd, T, M, O,) and squandering it, (A 'Obeyd, T, M.) without consulting him, or asking his permission: (O, TA:) occurring in a trad., relating to a case in which the Prophet ordered the father to cause the property to be restored to his son; and informed him that the son had no right to act thus to his father. (A 'Obeyd, T, O. *) b2: See also 8 latter half, in two places: b3: and see the paragraph here following, in two places.6 تفاوت has for its inf. n. تَفَاوُتٌ and تَفَاوَتٌ and تَفَاوِتٌ, (S, M, O, K,) the second and third of which are mentioned by Az; the second is said by ISk (who mentions this and the third, M) to be of the dial. of the Kilábees, and the third is mentioned by El-'Ambaree; both anomalous, for the inf. n. of a verb of the measure تَفَاعَلَ is تَفَاعُلٌ.

[in the copies of the S يتفاعل, and said to be so in J's handwriting,] with damm to the ع except in this instance (S. O:) but Sb said that there is not among inf. ns. an instance of تَفَاعَلٌ nor of تَفَاعِلٌ. (M.) مَا تَرَى فِى خَلْقِ الرَّحْمٰنِ مِنْ تَفَاوُتٍ, (T, M, O, K,) or ↓ تَفَوُّتٍ, (T, O, K.) [the former in the CK and the latter in other copies of the K,] the latter being the reading of Hamzeh and Ks, in the Kur [lxvii. 3], (O,) means Thou seest not in the creation of the Compassionate, (M, O,) i. e. in his creation of the heaven, (M,) any incongruity, or discordance; (T, M, O;) or any fault, defect, or imperfection, so that the beholder might say, “If it were thus, it were better; ” (T, O, K;) thus the latter reading is expl. by Es-Suddee; (T, O, TA;) and Fr says that both readings have one meaning: (T, TA:) you say of a thing ↓ تفوّت and تفاوت. (M.) b2: And one says, تفاوت الشَّيْآنِ The two things were far apart, one from the other; or widely distinct or separated; (S, O, K;) or differed, or were different. (Msb.) And تَفَاوَتَا فِى الفَضْلِ They two were distinct, or dissimilar, in respect of excellence, (Msb,) or فِى الشَّرَفِ [in eminence, or nobility]. (A.) 8 إِفْتَوَتَ see 1, first and second sentences. b2: As, relating the verse of Ibn-Mukbil, يَا حُرَّ أَمْسَيْتُ شَيْخًا قَدْ وَهَى بَصَرِى

وَافْتِيتَ مَا دُونَ يَوْمِ لبَعْثِ مِنْ عُمُرِى

[which may be rendered O ingenuous woman, (حُرَّ being an abbreviation of حُرَّةٌ,) I have become an old man, my sight has become weak, and what is anterior to the day of resurrection, of my life, has been passed, or has run out like water poured forth (فَرِغَ)], says, it is from الفَوْتُ, and الاِفْتِيَاتُ [app. as the inf. n. of the pass. v. افتيت used in this verse] signifies الفَرَاغُ. (T.) b3: See also 1, last sentence. b4: الاِفْتِيَاتُ signifies also The betaking oneself, or applying oneself, before another or others, or hastily, (S, O, Msb,) to a thing, (S, O,) or to the doing of a thing, (Msb,) without obeying him who should be obeyed, (S, O,) or following his own opinion only, without consulting him who had the best right to order in the case: (Mgh, * Msb:) you say, افتات عَلَيْهِ بِأَمْرِ كَذَا i. e. بِهِ ↓ فَاتَهُ [app. meaning He so betook himself, &c., in opposition to him: or فاته به may be here used in the sense in which it is expl. above voce تَفَوَّتَ]. (S, O.) And you say, فُلَانٌ لَا يُفْتَاتُ عَلَيْهِ Such a one, nothing is to be done without his order; (S, O, K; *) and so عليه ↓ لَا يُفَاتُ; (Har p. 63;) or لَا يُفْتَاتُ عَلَيْهِ شَىْءٌ دُونَ أَمْرِهِ [which means the same]. (Msb.) أَمِثْلِى يُفْتَاتُ عَلَيْهِ فِى بَنَاتِهِ, (T, M, O,) or فِى أَمْرِ بَنَاتِهِ, (S, TA,) occurs in a trad., (S, M, Mgh, O, TA,) meaning Shall such a one as I [am] have anything done in respect of his daughters without his order? (Mgh, * TA;) and was said by 'Abd-Er-Rahmán the son of Aboo-Bekr to his sister 'Áïsheh, on the occasion of her having given in marriage his daughter, the elder Hafsah, during his absence, to El-Mundhir the son of Ez-Zubeyr. (T, * O, TA. *) And you say, افتات عَلَيْهِ فِى شَىْءٍ, and بشَىْءٍ ↓ فَاتَهُ, meaning He brought to pass a thing exclusively of him [i. e., of another person, without the latter's having any part therein]. (TA.) And افتات عَلَيْهِ فى كَذَا, and عَلَيْهِ فِيهِ ↓ تفوّت, He followed his own opinion only, exclusively of him [i. e., of another], in the disposal, or management, of such a thing: the verbs being trans. by means of عَلَى because implying the meaning of الثَّغَلُّب. (TA.) and افتات عَلَيْهِ فِى الأَمْرِ, (M, K, * TA,) and ↓ تفوّت عَلَيْهِ فِيهِ, (MA,) He decided against him in the affair. (M, MA, K, * TA.) b5: And افتات بِأَمْرِهِ He effected, or executed, his affair without consulting any one: thus accord. to As, without hemz: (T, TA:) and, as is related on the authority of ISh and ISk, one says, افتأت بأمره, with hemz, meaning he was alone in his affair; and in like manner one says, بِرَأْيِهِ in his opinion. (TA. [See also art. فأت.]) b6: And افتات الكَلَامَ He originated, or excogitated, the speech: (O, K, TA:) and he extemporized the speech; spoke it without consideration, or thought, or preparation, or without pausing, or hesitating; as also اِفْتَلَتَهُ. (TA.) فَوْتٌ an inf. n. of 1. (S, * M, &c.) b2: فَوْتَ فَمِهِ and فَوْتَ رُمْحِهِ and فَوْتَ يَدِهِ [lit. Beyond the reach of his mouth and of his spear and of his hand, or arm (in several copies of the K erroneously written فَوْتُ)] mean where he sees it but will not [be able to] reach it, or attain it. (K, TA.) A man said to another, reviling him, [or rather said of him,] جَعَلَ اللّٰهُ رِزْقَهُ فَوْتَ فَمِهِ i. e. [May God make his sustenance to be beyond the reach of his mouth,] where he shall see it and shall not attain it. (S, O. [And the like is said in the M and A.]) And one says, هُوَ مِنِّى فَوْتَ الرُّمْحِ [He, or it, is] where my spear will not reach him, or it. (S, A, O.) And هُوَ مِنِّى فَوْتَ اليَدِ [He, or it, is] beyond the reach of my hand, or arm: mentioned by Sb among what are peculiarly adverbial expressions. (M.) And أَفْلَتَنَا فُلَانٌ فَوْتَ اليَدِ and فَوْتَ الظُّفْرِ [Such a one escaped from us beyond the reach of a hand, or an arm, and beyond the reach of a finger-nail]. (A. [Golius, as on the authority of the A, has ظُفْرٍ ↓ فُوَيْتَ, which he explains as syn. with فَوْتَ يَدٍ; but it signifies A little beyond the reach of a finger-nail.]) b3: أَسْمَعُ صَوْتًا وَأَرَى فَوْتًا means I hear a sound, or voice, but I see not a deed, or no deed. (TA in art. صوت.) b4: فَوْتٌ signifies also The space between two fingers [when they are extended apart (see بُصْمٌ)]: (S, M, O, K:) pl. أَفْوَاتٌ. (S, M, O.) b5: And you say, ↓ بَيْنَهُمَا فَوْتٌ فَائِتٌ like as you say بَوْنٌ بَائِنٌ [i. e. Between them two (meaning two men) is a wide distance; app. in respect of rank or estimation: the last word being in this case a corroborative, like the latter word in مَوْتٌ مَائِتٌ and لِيْلٌ لَائِلٌ]. (M.) فَوْاتٌ an inf. n. of 1. (S, * M, &c.) b2: [Hence,] مَوْتٌ الفَوَاتِ Sudden death: (S, M, A, O, K:) likewise termed المَوْتُ الفَوَاتُ and المَوْتُ الفُوَاتُ. (IAar, TA.) You say, مَاتَ مَوْتَ الفَوَاتِ He died a sudden death. (S, O.) The Prophet, passing by a leaning wall, quickened his pace; and being asked wherefore he did so, answered, أَخَافُ مَوْتَ الفَوَاتِ [I fear sudden death]. (O.) فُوَيْتٌ One who follows his, or her, own opinion only, (M, O, K,) not consulting any one: (O:) applied alike to a man and to a woman: (M, O, K:) on the authority of Er-Riyáshee: pronounced by Az with hemz. (O.) b2: See also فَوْتٌ [of which it is the dim.]

فَائِتٌ act. part. n. of 1 [q. v.]. (T.) b2: See also فَوْتٌ, last sentence.

ظرف

1 ظَرُفَ, (T, S, M, &c.,) inf. n. ظَرَافَةٌ, (S, Msb,) or ظَرْفٌ and ظَرَافَةٌ, (T, M, Mgh, * O, K,) but the latter is rare, (K,) allowable in poetry, (T, M,) or, as some say, is of frequent occurrence, and confirmed by analogy, (MF, TA,) said of a man, (S, O,) [or only of a young man, and ظَرُفَت of a young woman,] He possessed the quality, or qualities, termed ظَرْف meaning as expl. below [i. e. excellence, or elegance, in mind, manners, and address or speech; and in person, countenance, or garb, guise, or external appearance; or all of these qualities combined: he was, or became, clever, ingenious, intelligent, or acute in intellect; well-mannered, well-bred, accomplished, or polite; beautiful in person or countenance; elegant, or graceful; or elegant in garb, guise, or external appearance]. (T, S, O, Msb, K.) A2: See also what here follows.3 ظَاْرَفَ ↓ ظَارَفَنِى فَظَرَفْتُهُ [He vied, or contended, with me in ظَرْف] and I was more ظَرِيف (كُنْتُ

↓ أَظْرَفَ) than he. (IKtt, TA.) 4 اظرف He (a man) had many [ظُرُوف, or] receptacles [of any kind]. (TA.) b2: And He begat, (S, Mgh, O, K,) or had born to him, (M,) children that were ظُرَفَآء (S, M, O, K) or ظِرَاف [pls. of ظَرِيف, q. v.]. Mgh.) b3: اظرف بِالرَّجُلِ He mentioned the man as possessing ظَرْف. (M, TA.) b4: And اظرف فِى العِبَارَةِ is explainable [as meaning He was elegant, or eloquent, in the expression, or phrase, or speech], if the saying be received from those who are trustworthy: if not, it is correctly أَطْرَفَ, with the unpointed ط; meaning “ he said what was novel and pleasing. ” (Mgh.) A2: اظرف المَتَاعَ, (O,) in the K, erroneously, فُلَانًا, (TA,) He put, or assigned, or made, a ظَرْف [or receptacle] for the goods. (O, TA.) 5 تظرّف He affected ظَرْف; (S, O, K;) as also ↓ تظارف. (TA.) One says, فُلَانٌ يَتَظَرَّفُ وَلَيْسَ بِظَرِيفٍ [Such a one affects ظَرْف and he is not ظَرِيف]. (TA.) 6 تَظَاْرَفَ see the next preceding paragraph.10 استظرفهُ He found him [or held him] to be ظَرِيف. (O, * TA.) ظَرْفٌ A receptacle (Lth, T, S, M, Mgh, O, Msb, K) of anything; (Lth, T, M;) [a vessel, or vase;] an إِبْرِيق is thus termed as being a ظرف for what is in it: (Lth, T, TA:) and AHn applies it to a seed-vessel, or pericarp, or a cell of a pericarp: (M, TA:) [and it is also applied to a case, or cover, for a book or the like:] the pl. is ظُرُوفٌ: (T, S, * M, Mgh, O, Msb, K:) أَظْرَافٌ is a mistake. (Mgh.) [Applying it to a vessel of silver,] Har uses it as meaning “ silver. ” (P.614 [referring to a phrase in p. 213].) One says, أَخَذْتُ المَتَاعَ بِظَرْفِهِ [I took the goods with the receptacle thereof]. (A, TA.) And hence, (A, TA,) رَأَيْتُهُ بِظَرْفِهِ (tropical:) I saw him himself. (A, O, K, TA.) And هُوَ نَقِىُّ الظَّرْفِ (tropical:) He is faithful, (O, K, TA,) not treacherous. (M, O, K, TA.) b2: And hence (assumed tropical:) [An adverbial noun of place or of time, implying the meaning of the preposition فى; and also by some applied to a noun of place or of time together with that preposition; i. e.] what are termed ظَرْفُ المَكَانِ and الزَّمَانِ, (O,) pl. ظُرُوفُ الزَّمَانِ and المَكَانِ: (S, M: *) the descriptive terms that denote the places [or times] of things are called ظُرُوفٌ: (Lth, T:) they are thus termed by Kh; and by Ks, مَحَالُّ; and by Fr, صِفَاتٌ. (T.) b3: Also [Excellence, or elegance, in mind, manners, and address or speech; and in person, countenance, or garb, guise, or external appearance; or all of these qualities combined:] a term denoting a condition that combines the generality of mental and bodily and extrinsic excellences; likened [by reason of its comprehensiveness] to the receptacle thus called: (Er-Rághib, TA:) or cleverness, ingeniousness, intelligence, or acuteness in intellect; syn. كِيَاسَةٌ, (S, O, K,) or كَيْسٌ, (Mgh, Msb,) and ذَكَآءٌ: (Mgh:) or i. q. بَرَاعَةٌ, and ذَكَآءُ قَلْبٍ; [the former meaning excellence in knowledge, or other qualities; or accomplishment, or perfection, in every excellence, and in goodliness;] ('Eyn, M, O, Msb, K; *) thus accord. to most of the copies of the K [as well as the 'Eyn and M and O and Msb], but correctly بَزَاعَة, with the letter زاى: (TA:) [if so, these two explanations (بَزَاعَةٌ and ذَكَآءُ قَلْبٍ) add nothing to others here given:] or skilfulness (M, K, TA) in a thing (M, TA) is thus termed by the people of El-Yemen: (TA:) or it is in the tongue, (IAar, T, K,) only; (K;) meaning beauty of expression, (M, L, TA,) and eloquence; (L, TA;) and حَلَاوَةٌ is in the eyes, and مَلَاحَةٌ is in the mouth, and جَمَالٌ is in the nose: (IAar, T:) or beauty of garb, guise, or external appearance: (M:) or beauty of face, and of garb, guise, or external appearance: (O, K:) or it is in the face and in the tongue: (Ks, O, K:) or goodliness, or beauty; and أَدَب [as having the meaning first assigned to ظَرْفٌ in this sentence, i. e. excellence, or elegance, in mind, manners, or address or speech; or as meaning good breeding, good manners, politeness, or polite accomplishments]: (Msb:) or, as an inf. n., the being elegant, graceful, or beautiful: and the being intelligent, sagacious, or acute in intellect: (KL:) accord. to the author of the 'Eyn, (O,) it is only an attribute of young men and young women (M, O, Msb, * K) that are acute in intellect, clever, or skilful; (M, O, K;) not of elders, nor of lords, or chiefs: (M, K:) but as meaning كِيْسٌ, it is common to young persons and elders: (Msb:) some of those who affect distinctness of speech by twisting the sides of the mouth say that the word is ↓ ظُرْفٌ, with damm, to distinguish it from ظَرْفٌ meaning “ a receptacle; ” but this is a sheer mistake. (MF, TA.) ظُرْفٌ: see what immediately precedes.

ظَرْفِيَّةٌ, a term of grammar, The quality of denoting place, or time, adverbially, by a noun implying the meaning of the preposition فِى; and also, accord. to some, by a noun together with that preposition. One says مَنْصُوبٌ عَلَى الظَّرْفِيَّةِ, meaning Put in the accusative case as denoting place, or time, adverbially.]

ظُرَافٌ: see ظَرِيفٌ, near the beginning and near the end.

ظَرُوفٌ perhaps signifies Possessing the quality, or qualities, termed ظَرْف, in a great, or an extraordinary degree: used alike as masc. and fem.: for I find it stated that] one says قَيْنَةٌ ظَرُوفٌ [A female slave, or slave-songstress, that is very intelligent or skilful or elegant &c.]. (TA. [But I think it most probable that this is a mistranscripfor قِتْيَةٌ ظُرُوفٌ, a phrase which I find in the T, and there expl. as meaning ظُرَفَآءُ.]) ظَرِيفٌ Possessing the quality, or qualities, termed ظَرْف; (T, S, M, O, Msb, K;) as also ↓ ظُرَافٌ, (Lh, M, O, K,) the two being like طَوِيلٌ and طُوَالٌ, (O,) [or the latter has an intensive signification, (see طُوَالٌ, and see also the “ Durrat el-Ghowwás,” in De Sacy's Anthol. Gramm. Arabe, p. 48 of the Ar. text,)] and ↓ ظُرَّافٌ, (M, K,) or this last, which is like طُوَّالٌ, denotes more than ظُرَافٌ without teshdeed: (O:) accord. to Mbr, it is derived from ظَرْف signifying “ a receptacle,” as though meaning a receptacle for excellence, or elegance, in mind, manners, or address or speech: (TA:) [it may be rendered, agreeably with explanations of ظَرْفٌ, excellent, or elegant, in mind, manners, and address or speech; and in person, countenance or garb, guise, or external appearance: or clever, ingenious, intelligent, or acute in intellect; well-mannered, well-bred, accomplished, or polite; beautiful in person or countenance; elegant, or graceful; &c.:] and is expl. as meaning eloquent; thus by As and IAar: and possessing knowledge and courage: and goodly, or beautiful, in clothing, and in outer apparel: (TA:) and is used by the people of El-Yemen as meaning skilful: (O:) and, as Ks says, it is applied as an epithet to a tongue, and to a face: (TA:) the pl. of ظَرِيفٌ is ظِرَافٌ (S, M, O, Msb, K) and ظُرَفَآءُ (T, S, O, Msb, K) and ظَرِيفُونَ (O, K) and ظُرُفٌ, (S, M, IB, K,) a form sometimes used, (IB, TA,) and ظُرُوفٌ, (T, S, M, O, K,) also a form sometimes used, (S, O,) approvable in poetry, (T,) as though formed from ظَرْفٌ, or [anomalous] like مَذَاكِيرُ (S, O, K) accord. to Kh (S, O) and Sb: (TA:) the pl. of ↓ ظُرَافٌ is ظُرَفَآءُ: (Lh, M, K:) and the pl. of ↓ ظُرَّافٌ is ظُرَّافُونَ: (M, K:) the fem. of ظَرِيفٌ is ظَرِيفَةٌ; and the pl. of this is ظِرَافٌ, (Sb, T, M, Msb, TA,) like a pl. of the masc., (Sb, M, TA,) and ظَرَائِفُ. (T, M, TA.) It is said in a trad. of 'Omar, mentioned by IAar, (Mgh, O, TA,) and by As, (TA,) إِذَا كَانَ اللِّصُّ ظَرِيفًا لَا يُقْطَعُ, (Mgh,) or لَمْ يُقْطَعْ, (O, TA,) meaning When the thief is eloquent (Mgh, O, TA) and intelligent, (Mgh,) he averts from himself the prescribed punishment by his pleading [so that he will not be, or is not, mutilated by amputation of the hand]. (Mgh, O, TA.) ظَرِيفَةٌ, as a subst., A thing, and a saying, that is ظَرِيف, meaning elegant, &c.: pl. ظَرَائِفُ.]

ظُرَّافٌ: see ظَرِيفٌ, near the beginning and near the end.

ظَارِفٌ [is distinguished from ظَرِيفٌ like as شَارِفٌ is from شَرِيفٌ, q. v.]. Lh mentions the saying اُظْرُفْ إِنْ كُنْتَ ظَارِفًا [Possess thou ظَرْف if thou be one who will possess it]: in meaning the actual state, they said إِنَّهُ لَظَرِيفٌ [Verily he is one who possesses ظَرْف]. (M.) أَظْرَفُ: see 3. Ks allows the saying, interrogatively, مَا أَظْرَفُ زَيْدٍ أَلِسَانُهُ أَظْرَفُ أَمٌ وَجْهُهُ [What is the part that is the more excellent in ظَرْف (or elegance, &c.), of Zeyd? is his tongue the more so, or his face?]. (TA.) يَا مَظْرَفَانُ is an expression similar to يَا مَلْكَعَانُ [and مَكْذَبَانُ &c.; meaning O thou who possessest the quality, or qualities, of ظَرْف in a great, or an extraordinary degree]. (A, TA.)

دون: دان مضارعها يدون: لعن (هلو) اشتقت من الكلمة الفرنسية damne.
دَوّن (بالتشديد): كتب (محيط المحيط).
تَدَوّن: كتب اسمه في ديوان الجند، ففي حيان (ص18 ق)، كان جندياً متدوناً عند العامل.
وتدوّن: ذكرت في معجم فوك في مادة لاتينية معناها جمع.
دُون: تستعمل بمعنى اسم التفضيل (انظر لين) ففي كليلــة ودمنة أن في دون ما كلمتك به نهاية لمثلك. وفي المقري (1: 135): ولم يجرؤ الجزار أن يبيع اللحم بدون ما حد له المحتسب في الورقة.
دُوَن: بمعنى قبل. ودون غيره: ترجيحاً، تفضيلاً. وأنا متعجب من فضلك دون علمك، أي أنا متعجب من فضلك أكثر مما أنا متعجب من علمك. (بوشر). دون: بلا، من غير (فوك) وفي المقري (1: 137): دون عمامة أي بلا عمامة (أخبار ص135، ابن بطوطة 4: 380) لاقفي النويري (الأندلس ص488)، دخل قرطبة دون مانع.
بدون أن: دون أن، من غير أن (دي سلان المقدمة 1: 38 رقم1) حيث عليك أن تقرا حسب ما جاء في طبعة بولاق: كان أكثرها يصدر عني بالكلام المرسل بدون أن يشاركني أحد ممن ينتحل الكتابة في الأسجاع لصعب انتحالها.
اخردا ودونه: الخلاصة، الحاصل، النتيجة (بوشر) فدونك وإياه (ألف ليلة 2: 323) وقد ترجمها لين إلى الإنجليزية بما معناه: ولذلك أمسكه. ويبدو لي أن هذه الترجمة لا تنسجم مع مجموع العبارة. وأنا أترجمها (بما معناه): (افعل به ما تشاء وما ترى إنه ملائم) كما يقال: دونك وما تريد (كوسج لطائف ص80).
دُوِنيّ: حقير، رديء، خسيس (هلو)، (بوشر، همبرت ص243، دولابورث ص129).
دَوَيْني: شجيرة ترتفع نحو قدم تقريباً وهي دائمة الخضرة طول السنة (بركهارت سوريا ص501.
ديوان. ديوان البّر: ديوان أسسه علي بن عيسى، وزير المقتدر الخليفة العباسي. ويشرف هذا الديوان على الواردات من بعض الأسلاك التي أوقفها هذا الوزير. وهذه الواردات تستعمل لصيانة الثغور، وسد ما تحتاجه مكة المكرمة والمدينة المنورة (الفخري ص315).
ديوان الخاتم: أسسه الخليفة معاوية لكي يمنع التزوير والغش فان رجلاً كبيراً قد غير الرقم في أمر ليدفع له مبلغ من المال أعطاه إياه ولم يكن هذا الأمر بالدفع مختوماً. والقائمون على ديوان الخاتم يتسلمون كل أمر مكتوب يصدر عن الخليفة فيطوونه عدة طيات ثم يحزونه حزاً يتناول جميع الطيات ثم يدخلون في هذا الحز خيطاً أو شريطاً من الرق ثم يختمون على طرفي الخيط أو شريطاً من الرق ثم يختمون على طرفي الخيط أو الشريط بخاتم رئيس الديوان. وقد بقي هذا الديوان حتى نحو منتصف العصر العباسي (انظر الفخري ص130، المقدمة 2: 56، الثعالبي لطائف ص12).
ديوان الخراج: (ابن خلكان 9: 38).
ديوان الترتيب (ابن خلكان 7: 64) ويقول دي سلان (الترجمة 3: 90 رقم1): إنني أميل إلى الاعتقاد إنه نفس ديوان الرواتب حيث تنظم الرواتب وتدفع.
ديوان الزمام: انظره في مادة زمام الديوان العزيز: حكومة الخليفة في بغداد، وفي أيام صلاح الدين: الخليفة نفسه (انظر الملحق بالجزء الثالث من الترجمة الإنجليزية لتاريخ ابن خلكان).
ديوان الكشف انظره في مادة الكشف.
ديوان التوقيع: انظره في مادة توقيع.
الدواوين العلمية: مجموعات على أحاديث نبوية، وأخبار تاريخية، وتفاسير للقرآن الكريم، وشروح لغوية، وأشعار، ومعارف مختلفة. تدرس في المدارس (دي سلان المقدمة 2: 606 رقم3).
وديوان: بناية كبيرة تستوفي فيها ضريبة الكمارك (انظر معجم الأسبانية ص47) ويسكن فيها التجار الأجانب وبخاصة التجار النصارى. ويستعمل في نفس الوقت مخزناً لبضاعاتهم، وملتقى للتجار يتعاملون فيه ويتبايعون. ففي رحلة ابن جبير (ص306) في سنت حان دارك: (وساروا بنا إلى الديوان وهو خان يتخذ منزلاً للقافلة) ويقول إن التجار يودعون فيه أمتعتهم، وينزلون في الطابق العلوي من البناية. وفي رحلة كلينار (ص3 ق): بناية كبيرة في ضاحية مدينة فاس ينزل فيها التجار النصارى، وتسميها العامة دوانة.
وفي رحلة مارسول (2: 32) (مراكش): (في القيصرية توجد دار الدوانة حيث ينزل التجار النصارى من أهل أوربا مع بضائعهم وفيها يتعاملون مع غيرهم من التجار).
وفي رحلة تاريخية (ص79) في مراكش: (توجد بناية كبيرة واسعة يطلق عليها اسم الدوانة. ينزل فيها التجار النصارى القادمون من أوربا).
وفي رحلة مانهام (ص59): (وأخيراً وصلنا إلى المنزل الذي نزلنا فيه ويسمى الديوان).
وفي رحلة موكيت (ص176): (مراكش): (دوان حيث ينزل النصارى) وكذلك في ص188.
ديوان: الضريبة عامة. (بارت 3، 513).
ديوان، في صقلية: أملاك الدولة، (الجريدة الآسيوية 1845، 2: 318، وانظر ص338، جريجور ص34).
ديوان المفرد: انظره في مفرد.
ديوان: ردهة، بهو، قاعة استقبال (بوشر، همبرت ص192).
ديوان: كّتاب (الحساب والتقدير لين نقلاً من تاج العروس. ونجد جمع هذه الكلمة بهذا المعنى عند الماسن (ص145): نكب الواثق بالله دواوينه وكتابه وأخذ منهم أموالاً عظيمة.
ديوانيّ: نسبة إلى ديوان بمعنى كرك (عشر ص40، 174) وقد كتبت فيه هذه الكلمة: دنانير.
دواوون: كاتب (أماسن ص145، 204) ويجب حذفها من معجم فريتاج إذ لا وجود لهذه الكلمة. وفي عبارتين عند الماسن نجد دواوين جمع ديوان، وهي في العبارة الأولى (انظر أعلاه) تدل على موظفي الديوان، وفي الثانية تدل على المعنى المألوف وهو دائرة الحكومة.
أدون (انظر لين)، وهي في الواقع مستعملة (المقري 2: 254)، وفي ابن البيطار (1: 528) وقد يكون منه أبيض وهو أدون أصنافه.
مُدّون: حصن مدون: شهير (رتجرز ص154، وانظر ص156).
مُدَوَّنَة: قتوى، سنْة، قانون (الكالا) ولعل هذه الكلمة أصبحت تدل على هذا المعنى لأن المجموعة الشهيرة في فروع الفقهي المالكي التي صنفها سحنون تسمى المُدَوَّنَة.

دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

حد

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

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

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

جُحْدٌ: see جَحْدٌ, in four places.

جَحَدٌ: see جَجْدٌ, in four places.

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

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

حد

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

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

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

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

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

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

حُدٌّ: see مَحْدُودٌ.

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

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

حُدَادٌ: see حَدِيدٌ.

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

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

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

حَدِيدَةٌ: see حَدِيدٌ.

حُدَّى: see حِدَأَةٌ, in art. حدأ.

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

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

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

A2: See also 1, voce حَدَّتْ.

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

مُحِدٌّ and مُحِدَّةٌ: see 1, voce حَدَّتْ.

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

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

سوس: ساس: تستعمل بمعنى راض الباز والصقر ودرّبه (كليلــة ودمنة ص155) وبمعنى فرجن الحصان وحسه (بوشر). وفي معجم فوك: يسوس الدابة أي يروض الجياد.
ساس ومضارعه يسوس ويسيس: أطرى، أطنب في المدح، تملق دارى (ألكالا).
ساس ومضارعه يسوس ويقال: ساس في أي مهر في، حذق (فوك).
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس القمح والخشب: ساس، نخر (بوشر).
ضرسة مسوَّسة: ضرس متآكل (دوماس حياة العرب ص425).
سايَسَ: راض، روّض (الكالا).
سايَس فلاناً: هدأه، وأطفأ غضبه، لاطفه (تاريخ البربر 2: 166).
سايَس: دلَّل، عامل برقة (بوشر).
سايس نَفْسَه: تدلّل، راعى صحته، ترفّه (بوشر).
سايَس الأمور: مارسها وزاولها بمهارة (بوشر).
سايَس أموره: تصرف بحكمة وحذر (بوشر).
تسوّس (القمح والخشب): ساس، نخر (بوشر).
ساس: (قبطية) وتعنى بمصر مُشاقة الكتان (دي ساسي عبد اللطيف ص151، 566، 567، ألف ليلة 2: 243).
ساس: اسم شجرة أصولها مرة (دوماس حياة العرب ص381).
سوس، واحدته سوسة: عث يقع في الخشب والحبوب فيأكلها (بوشر).
سُوس: مرض في الأسنان يجعلها سوداً (ألكالا).
سُوسَة: تسويس، نخاريب السوس، الثقوب التي يتركها السوس في الخشب (بوشر) سوسة النبات: يرقان، خرّم الحنطة وهو مرض جرثومي.
سوسة: هوس، يقال: له سوسة في الخيل: نزوة (بوشر).
سوسي: نسيج من الكتاب مشهور ينسج في سوس من بلاد تونس على شاطئ البحر. ويستعمل خاصة للعمائم (الملابس ص317 - رقم 48 ياقوت 3: 191). وفي الحلل (ص9 ق): مائة عمامة مقصورة وأربعمائة من السوس. وسوس مشهورة اليون بصنع البرانس (كاريت جغرافية ص217).
وفي صفة مصر (17: 217): سُوسيَّة قماش غليظ تصنع منه أغطية الحشايا والخيام.
سيسانيات (وهذا صواب كتابة الكلمة) وهي في مصر نوع من صغار الكُدَيش يركبها الأطفال (عوادة ص457).
سَئوس: ماهر، أريب (فوك).
سياسة: شرطة (فوك).
سياسة: إدارة المملكة ومعاملة الدول، وتدبير الأمور بحكمة ومهارة (بوشر، المعّري 2: 60) حيث عليك أن تقرأ والسياسة وفقاً للمخطوطات وطبعة بولاق.
بالسياسة: مهلاً، بهدوء (رولاند).
سياسة صحَّة الأبدان: علم الصحّة (بوشر).
السياسة المَدَنِيّة: النظام المدني عند الفلاسفة وهو نظام يطبق في المدينة الفاضلة والجمهورية المثالية حيث يسود الحب والوفاق بين الناس فلا يحتاجون إلى سلطان إذ أن كل فرد منهم قد بلغ الكمال الذي يمكن أن يبلغه إنسان (دي سلان على المقدمة 2: 127).
عارف بامور السياسة ومتبحر في علم الأمور السياسية أيضاً: عالم بالجنايات (بوشر) ولتفسير هذا المعنى لابد أن تعرف أن الكلمة العربية سياسة ومعناها تدبير وإدارة قد أصبحت عند الفرس تدل على العقوبة التي تفرضها الشريعة (انظر مونج ص48)، ولنذكر كلام كاترمير (مونج ص45) فهو يقول: ((كانت الشدة ولا نقول القسوة المبدأ الأساسي دائماً في تدبير الأمور عند المشارقة، فالكلمة التي تعنى الإدارة قد اتحدت مع الكلمة التي تعنى قوة وشدة تتخذها الحكومة وهي جوهر فن إدارة الناس.
السياسة المدنية: القانون المعمول به، مقابل الشريعة وهذه الكلمة لا تزال في (عوادي) حسب ما يقول بارت (3: 524) وهي التي يعينها المقريزي (دي ساسي طرائف 2: 58) وانظر بخاصة (ص63) حيث تذكر الشريعة. إذ يقول هذا المؤلف إن السياسة بهذا المعنى ليست إلا تحريف الكلمة المنغولية ياسا التي تعني مجموعة القوانين التي شرعها جنكيز خان للمغول، وهو يفسر بإسهاب كيف أن هذه الكلمة دخلت مصر. وأرى إنه مصيب في ذلك، وإذا ما وجد شيء من التناقض عند كاترمير (مونج ص44) فذلك لأن هذا العالم الكبير فيما أرى لم يفهم معنى كلمة سياسة التي عند المقريزي وهي تعنى القانون العام.
وبين العبارات التي نقلها كاترمير بعض العبارات التي تؤكد أن كلمة سياسة بمصر ترادف كلمة ياسا عند المغول كما هي عند ابن اياس الذي يقول كما يقول كاترمير إن أبناء السياسة تعنى أبناء الياسا أي الحكام الذين استقروا بالقاهرة في المحلة المسماة بالحسينية.
سِيَاسي: محترف السياسة (بوشر).
سِياسِي: جنائي (بوشر) وانظرها أيضاً في سياسة سَوَّاس: بائع شراب عرق السوس.
سائِس وجمعها سُيَّاسي (انظر فريتاج) وهي أيضاً في معجم بوشر. وفي محيط المحيط أنها الكلمة المشهورة.
سائِس: نقرأ في صفة مصر 18، قسم 1: 51) أن كلمة سائس تعنى حلقات عريضة من الفضة تزين بها النساء أصابعهن. وأرى أن هذا خطأ والصواب مسائس (انظر هذه الكلمة في حرف الميم).

سوس

1 سَاسَ الدَّوَابَّ, aor. ـُ (A, Mgh,) inf. n. سِيَاسَةٌ, (TA,) He managed, or tended, the beasts, (قَامَ عَلَيْهَا,) and trained them. (Mgh, TA.) [and سَاسَ المَالَ He managed, or tended, the camels or other property. See سَائِسٌ.] b2: Hence, (Mgh,) سَاسَ الرَّعِيَّةَ, aor. and inf. n. as above, (S, A, * Mgh, K, &c.,) (tropical:) He ruled, or governed, the subjects; presided over their affairs as a commander, or governor, or the like; (S, * Mgh;) he commanded and forbade them. (A, K.) and سَاسُوهُمْ, inf. n. سَوْسٌ, (tropical:) They were, or became, heads, chiefs, commanders, or the like, over them. (TA.) One says, فُلَانٌ مُجَرَّبٌ قَدْسَاسَ وَسِيسَ عَلَيْهِ (S, K) (tropical:) [Such a one is experienced: he has ruled and been ruled: or] he has commanded and been commanded: (S:) or he has taught and been taught; or has disciplined and been disciplined. (K.) b3: سَاسَ الأَمْرَ, aor. as above, inf. n. سِيَاسَةٌ, (tropical:) He managed, conducted, ordered, or regulated, the affair; syn. دبّرهُ, (Msb,) and قَامَ بِهِ: (M, Msb, TA:) سِيَاسَةٌ signifies the managing a thing (قِيَامٌ عَلَى شَىْءٍ) in such a manner as to put it in a right, or proper, state. (TA.) [Used as a simple subst., the inf. n. may be rendered Management, rule, government, or governance.]

A2: سَاسَ, (S, M, A, K,) aor. ـَ (S, M, K,) and يَسُوسُ, (Kr, M,) inf. n. سَوَسٌ, (M,) or سَوْسٌ; (Ibn-'Abbád, K;) and سَوِسَ, aor. ـْ (K, TA; but the aor. is omitted in the CK;) or ـس aor. ـُ inf. n. سَوْسٌ and سَاسٌ; and سَاسَ, aor. ـْ inf. n. سَوَسٌ; (Msb;) and سِيسَ; (Yoo, K;) and ↓ أَسَاسَ; and ↓ سَوَّسَ; (S, M, A, Msb, K; but the last is omitted in the TA;) and ↓ استاس; and ↓ تسوّس; (M, TA;) It (wheat, or other food, [&c.,]) had in it, or became attacked by, [the grub called] سُوس; [the grub called]

سُوس fell upon it, or into it. (S, M, * A, * Msb, K, * TA.) One says also, سَاسَتِ الشَّجَرَةُ, aor. ـَ inf. n. سِيَاسٌ; and ↓ اساست; [The tree had in it, or became attacked by, the grub called سُوس.] (AHn, M, TA. *) And سَاسَتِ الشَّاْةُ, aor. ـَ (S, M, K,) inf. n. سَوْسٌ, (S, K,) or سَوَسٌ; (M;) and ↓ اساست, (S, M, K,) inf. n. اسَاسَةٌ; (TA;) The sheep, or goat, abounded with قمل. (Az, S, M, K. [In a copy of the S and in one of the K, I find قُمل: in another of the S and another of the K, and in the CK, and in a copy of the M, قَمْل: the right reading apears to be قُمَّل; for this last word is said by some to be syn. with سُوس.]) You also say, when you are gradually perishing by reason of grief, (إِذَا تَهَالَكْتَ غَمًّا,) عَظْمِى وَدَوَّدَ لَحْمِى ↓ سَوَّسَ (tropical:) [My bone has bred grubs, and so my flesh]. (A.) b2: سَوِسَتِ الدَّابَّةُ, inf. n. سَوَسٌ, The beast was attacked by the disease termed سَوَسٌ [q. v. infrà]. (TK.) 2 سَوَّسُوهُ (tropical:) They made him, or appointed him, ruler, or governor, over them; (M, * TA;) as also ↓ اساسوهُ. (TA.) b2: سُوِّسَ الرَّجُلُ أُمُورَ النَّاسِ, (S, K,) or أَمْرَ النَّاسِ, (as in the TA,) or أَمْرَ قَوْمِهِ, (A,) (tropical:) The man was made ruler of the affairs of the people; (S;) [or of the affairs of his people, accord. as the phrase is given in the A:] or was made king. (K.) Accord. to a relation of a verse of El-Hotei-ah, he uses the expression سَوَّسْتَ

أمْرَ بَنِيكَ [as though meaning Thou hast ruled the affairs of thy sons]; but Fr says that سَوَّسْتَ is a mistake. (S. [Thus I find it in one copy of the S: but in another copy of the S, I find سَوَّسْتِ, which is clearly wrong; and in the TA, سُوِّسْتَ, which Fr can hardly be supposed to have disallowed.]) b3: سَوَّسَ لَهُ أَمْرًا (assumed tropical:) He made an affair easy to him; syn. رُوَّضَهُ and ذَلَّلَهُ. (TA.) You say, سَوَّسَ فُلَانٌ لَهُ أَمْرًا فَرَكِبَهُ (assumed tropical:) [Such a one made an affair easy to him, or, perhaps, commended it to him by making it seem easy, and so he embarked in it, or undertook it]: like as you say, سَوَّلَ لَهُ, and زَيَّنَ لَهُ. (Az, K. *) b4: سوّس المَرْأَةَ He slit the vulva of the woman. (TA.) A2: See also 1, in two places.4 أَسْوَسَ see 2: A2: and see 1, in three places.5 تَسَوَّسَ see 1.8 إِسْتَوَسَ see 1.

سَاسٌ: see سُوسٌ. b2: Also A canker, or corrosion, (قَادِحٌ,) in a tooth: (Az, K:) without and without teshdeed. (Az.) A2: And A tooth that has been eaten, or corroded: (L, K, * TA:) originally سَائِسٌ; like هَارٌ and هَائِرٌ. (K.) b2: See also مَسُوسٌ, in two places.

سُوسٌ [The grub, or larva of the phalæna tinea and of the curculio; i. e. the moth-worm and the weevil;] the kind of worm that attacks wool (S, A, K) and cloths (TA) and wheat or other food: (S, TA:) and with ة, [a n. un.,] i. q. عُثَّةٌ; (Mgh, Msb;) as also ↓ سَاسٌ; (TA;) i. e., a worm that attacks wool and cloths (Mgh, Msb) and wheat or other food: (Mgh:) and سُوسٌ, the kind of worm (M, Msb) called عُثٌّ, (M,) that eats grain (M, Msb) and wood: (Msb:) n. un. with ة: (M, Msb:) and any eater of a thing is termed سُوسُهُ, whether worm or other thing. (M.) One says, العِيَالُ سُوسُ المَالِ (assumed tropical:) [The persons who compose a household are the grubs of property]: i. e., they consume it by little and little like as سُوس consume grain, which can scarcely be cleared of them when they attack it. (Msb.) A2: [The licoriceplant; so called in the present day;] a kind of tree, (AHn, M, K,) or plant, (Mgh,) well known, (Mgh, K,) with which houses are covered above the roofs, (AHn, M, Mgh,) the expressed juice of which is an ingredient in medicine, (AHn, M,) the leaves of which are put into [the beverage called] نَبِيذ, and make it strong like [the strong drink called] دَاذِىّ, (Mgh,) in the roots of which is sweetness (AHn, M, K) intense in degree, (AHn, M,) and in its branches is bitterness, (AHn, M, K,) and it abounds in the countries of the Arabs: (AHn, M:) or a kind of tree that grows in leaves without twigs: (M:) or a certain herb resembling [the species of trefoil called]

قَتّ. (TA.) [The root is vulgarly called, in the present day, عِرْق سُوس: and so is a strong infusion prepared from it, which is a very pleasant drink: and its inspissated juice is called رُبّ السُّوس.]

A3: Nature; natural disposition: (S, M, A, K:) and origin. (S, A, K.) One says, الفَصَاحَةُ مِنْ سُوسِهِ (S, M) Chasteness of speech, or eloquence, is [a quality] of his nature. (S.) and الكَرَمُ مِنْ سُوسِهِ (Lh, M, A) Generosity is [a quality] of his nature. (A.) And فُلَانٌ مِنْ سُوسِ صِدْقٍ Such a one is of good origin. (S.) سَوَسٌ A certain disease in the rump of a horse or similar beast, (M, K, TA,) between the hip and the thigh, occasioning, as its result, weakness of the kind leg: (TA:) or a disease that attacks the beast in its legs. (M.) [See 1, last sentence.]

سَوَاسٌ A certain kind of tree: n. un. with ة: (M, K:) AHn says, (M, TA,) on the authority of Aboo-Ziyád, (TA,) it is of the kind called عِضَاه, resembling the مَرْخ, having a pericarp like that of the مرخ, (M, TA,) without thorns and without leaves, growing high; and persons shade themselves beneath it; one of the Arabs said that it is the same that is called ↓ سَوَاسٍ (written with the article السَّوَاسِى); and AHn says, I asked him respecting it, and he said that this and the مَرْخ and the مَنْح all three resemble one another; (M;) and it is one of the best of materials used for producing fire, (Lth, * M, K, *) not giving a sound without emitting fire, (M,) or because it seldom gives a sound without emitting fire. (Lth, TA.) سُوَاسٌ A certain disease in the necks of horses, rendering them rigid, (ISh, K, TA,) so that they die. (ISh, TA.) سَوَاسٍ (with the article السَّوَاسِى): see سَوَاسٌ.

A2: And for the same word, and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see art. سوى.

سَائِسٌ [A groom, who has the care and management of a horse or horses or the like;] one who manages, or tends, beasts or horses or the like, and trains them: (TA:) pl. سَاسَةٌ and سُوَّاسٌ. (A.) And سَائِسُ مَالٍ [A manager, or tender, of camels or cattle or other property]. (K in art. ازى, &c.) b2: [And hence,] (tropical:) A manager, a conductor, an orderer, or a regulater, of affairs: pl. as above. (M, TA.) أَسْوَسُ A beast having the disease termed سَوَسٌ. (K.) [Freytag, misled by an ambiguity in the K, assigns to it a signification belonging to سَوَسٌ.]

A2: Also, [or أَسْوَسٌ, unless originally an epithet,] A kind of stone upon which is generated the salt called زَهْرَةُ أَسْوَس: the author of the “ Minháj ”

says that this may be caused by the moisture and dew of the sea falling upon it. (TA in art. سيس.) طَعَامٌ مَسُوسٌ and ↓ مُسَوَّسٌ, (TA,) or ↓ مُسَوِّسٌ, [which is app. the more correct,] (S,) and ↓ سَاسٌ, (M,) Wheat, or other food, attacked by [the grub called] سُوس: (M, TA:) and ↓ حِنْطَةٌ مُسَوِّسَةٌ wheat so attacked. (Mgh.) And أَرْضٌ مَسُوسَةٌ and ↓ سَاسَةٌ [Land attacked by such grubs], (M, TA,) in like manner. (TA.) And ↓ شَجَرَةٌ مُسِيسٌ [or مُسِيسَةٌ A tree containing, or attacked by, such grubs]. (TA.) And ↓ شَاةٌ مُسِيسٌ, (M,) or مُسِيسَةٌ, (TA,) A sheep, or goat, abounding with قمل [i. e. قُمَّل: see 1, near the end of the paragraph]. (M, TA.) مُسِيسٌ: see مَسُوسٌ, in two places.

مُسَوَّسٌ and مُسَوِّسٌ: see مَسُوسٌ, in three places.

عفو: عَفا: لم يذكر لين إلاّ عفّى على، غير أن عفا تستعمل أيضاً، يقال، عفا عليه التراب بمعنى غطاه التراب فلم يعرف. (معجم البلاذري). وفي تاريخ البربر (1: 434): فأزال السلطان تلك السِكة وعفا عليها. (وهذا صواب قراءة العبارة بدل عليه وفقاً لما جاء في مخطوطتنا رقم 135) أي أزالها.
عَفا: ألْغى أمراً؟ (ألكالا) وهو يذكر: نهفو وأهفيت وأهفو ويكتبها كذلك كما لو كان هذا الفعل حفو، غير أن حفو هذا لا يوافق المعنى.
عَفّى (بالتشديد): خرب، دمر، أتلف، اجتاح، ففي كتاب ابن صاحب الصلاة (ص25 ق): قد نقدم التاريخ في قبيح نكاية إبراهيم بن همشك لمدينة قرطبة- وتعفيته جنباتها وربوعها.
عَفَّى: ردَّ، درأ، دافع، قاوم. (فوك).
عافي من: أعفى من. ففي النويري (الأندلس ص482): المعافاة من الخدمة. وفي معجم بوشر: معافاة: إعفاء ومعافاة من: إعفاء من.
عافاك: مرحى؛ أحسنت، ممتاز، حبذا، يا حبذا، ة عظيم، نعما. (بوشر).
عافاكم العرب: مرحى أيها العرب، يا حبذا العرب، أحسنتم أيها العرب. (جاكسون تمبكتو ص141).
أعفى: بمعنى عفا: محا، دمر، خرب (ريجرز ص21) حسب ما جاء في مخطوطتنا (رقم 1) وحسب ما جاء في مخطوطة باريس (رقم ج) التي يعتمد عليها دي ساسي. أما مخطوطتنا (رقم ب) ففيها عافي غير أن الناشر يرى أن عفا أفضل، وهذه موجودة في طبعة باريس. غير أن عبارة في المقري (1: 339) تؤيد كلمة أعفاه، لأن المصدر إعفاء يعني الإبادة والتخريب.
أعفى: بمعنى جعله في حل من الأمر، وصرفه عن منصبه لا تليها من فقط فيقال: إعفاء من، بل تليها عن أيضاً فيقال: إعفاء عن (معجم أبي الفداء بوشر، كليلــة ودمنة ص238).
تعافَي: ينقل جان جاك شولتز (انظر فريتاج) كلام الحريري الذي يشير إليه لين أيضاً.
تعافي: نال العافية، استعاد قواه، أبل من المرض. شفي. (بوشر، لين، ألف ليلة 1: 53، 227، 344، برسل 2: 298).
اعتفى عن: اعتذر، أعفى نفسه، استعفى. (بوشر).
عَفْو: إسقاط، مواضعة، تجاوز عن قسم من الدين، وخفض الثمن، وحطيطة في السعر. (بوشر).
عفواً: تلقائياً. (انظر معجم البلاذري). وفي ابن البيطار (1: 180): ينبت لنفسه عفواً على الشجر المذكور، وفي (2: 182) منه: وهو ينبت لنفسه عفواً (2: 539).
عفواً: لم يلق مقاومة. ففي حيان- بسام (1: 173ق): لحق بالمرية ودخلها عفواً.
عفى: قوي، شديد، أضلع، جبار، ضخم جسيم. (بوشر).
عفية عليك: مرحى، أحسنت، نعم ما فعلت يا حبذا ما فعلت. (بوشر).
عَافِية: يسأل السائل: كيف الصحة؟ فيكون الجواب: العافية، أي صحتي جيدة. (المقري 1: 476).
عَافِية: نشاط. (بوشر).
عافِية: هدوء، سكينة وسكون. (بوشر بربرية).
ويقال: راح بعافيته أي ذهب بهدوء. وفي رياض النفوس (ص92 و): قال له وهو يهدده بسكين لئن لم ترح بعافيتك لأخضبنها من دمك.
مات على فراش (أو سرير).
العافية: مات حتف أنفه، مات موتاً طبيعياً. (الجريدة الآسيوية 1851، 1: 56، 57).
عافِيَة: سلم، سلام. (فوك)، وفيه أيضاً: طالب عافية: مسالم، محب للسلم.
عَافية: رغبة في السلام، حب السلام، ففي الجريدة الآسيوية (1852، 2: 215): وارتفع له بذلك صيت عظيم مع عافيته وحسن نيته.
عافية: ففي بلاد البربر يتحاشون استعمال كلمة نار بل يستعملون مقابلها العافية. يقول دوماس (حياة العرب ص523): إذا أردت أن تؤرث غليونك فلا تقل: جيب لي نار، لأن كلمة نار تطلق خاصة على نار جهنم، بل قل: جيب العافية. انظر: (هوست ص222)، دومب ص79، شينييه 3: 188، باربييه، دلايورث ص38، بوشر (وفيه نار الحطب بربرية). وفي مارتن (ص33، 169): راني نقعد قرب العافية ونسخن: أي اقعد قرب النار وادفأ.
عافية عليك: عفية عليك، مرحى، أحسنت نعم ما فعلت، يا حبذا ما فعلت. (بوشر).
عوافي: رحلة سعيدة، مع السلامة: على الطائر الميمون: (بوشر).
أهل العافية: المعوزون، المحتاجون، طلاب المعروف. (دي سلان المقدمة 2: 296).
معفا: في المستعيني (مادة خلاف) وهو الصفصاف والغرب: ومنه نوع يعرف بالمعفا.
معاف (تصحيف معافى): محرر. معفو.
ويقال: معاف عن أي معفو من. (بوشر).
مُعاف: بإعفاء من الضرائب. (بوشر).
مُعاف: سند الإعفاء بكفالة من الرسوم الكمركية، سند يعطيه مدير مكتب الكمرك لمرور شيء نحو المكان المرسل إليه. (بوشر).
معافات: انظرها في مادة عافي. معافاة (جمع): إعفاءات من الضرائب والرسوم (بوشر). متعافي: قوي، طويل بدين، جبار، أضلع. (بوشر، ألف ليلة برسل 3: 106) وفي طبعة ماكن: شجاع بدل متعافي.

(ع ف و) : (يُقَالُ عَفَوْتُ) عَنْ فُلَانٍ أَوْ عَنْ ذَنْبِهِ إذَا صَفَحْتُ عَنْهُ وَأَعْرَضْتُ عَنْ عُقُوبَتِهِ وَهُوَ كَمَا تَرَى يُعَدَّى بِعَنْ إلَى الْجَانِي وَإِلَى الْجِنَايَةِ فَإِذَا اجْتَمَعَا عُدِّيَ إلَى الْأَوَّلِ بِاللَّامِ فَقِيلَ عَفَوْتُ لِفُلَانٍ عَنْ ذَنْبِهِ وَعَلَى ذَا قَوْلُهُ عَفَوْتُكَ عَنْ الْقَطْعِ أَوْ عَنْ الشَّجَّةِ خَطَأٌ وَبِاسْمِ الْفَاعِلَةِ مِنْهُ سُمِّيَ (عَافِيَةُ) الْقَاضِي الْأَوْدِيُّ كَذَا صَحَّ فِي مَنَاقِبِ أَبِي حَنِيفَةَ - رَحِمَهُ اللَّهُ - (وَالتَّعَافِي) تَفَاعُل مِنْهُ وَهُوَ أَنْ يَعْفُوَ بَعْضُهُمْ عَنْ بَعْضٍ (وَأَمَّا) تَعَافُوا الْحُدُودَ فِيمَا بَيْنَكُمْ فَالْأَصْلُ تَعَافُوا عَنْ الْحُدُودِ أَيْ لِيَعْفُ كُلٌّ مِنْكُمْ عَنْ صَاحِبِهِ إلَّا أَنَّهُ حُذِفَ عَنْ وَأُوصِلَ الْفِعْلُ أَوْ ضُمِّنَ مَعْنَى التَّرْكِ فَعُدِّيَ تَعْدِيَتَهُ (وَقَدْ جَعَلَ) صَاحِبُ الْمَقَايِيسِ هَذَا التَّرْكِيبَ دَالًّا عَلَى أَصْلَيْنِ تَرْكٍ وَطَلَبٍ إلَّا أَنَّ الْعَفْوَ غَلَبَ عَلَى تَرْكِ عُقُوبَةِ مَنْ اسْتَحَقَّهَا (وَالْإِعْفَاءُ) عَلَى التَّرْكِ مُطْلَقًا (وَمِنْهُ) إعْفَاءُ اللِّحْيَةِ وَهُوَ تَرْكُ قَطْعِهَا وَتَوْفِيرُهَا وَقَوْلُهُمْ أَعْفِنِي مِنْ الْخُرُوج مَعَك أَيْ دَعْنِي عَنْهُ وَاتْرُكْنِي وَمِنْهُ حَدِيث مُحَاكَمَةِ عُمَرَ وَأُبَيّ بْنِ كَعْبٍ إلَى زَيْدِ بْنِ ثَابِتٍ فِي الْحَائِطِ وَإِنْ رَأَيْت أَنْ تُعْفِيَ أَمِيرَ الْمُؤْمِنِينَ مِنْ الْيَمِينِ فَاعْفِهِ فَقَالَ أَبِي بَلْ نُعْفِيهِ وَنُصَدِّقهُ وَمَنْ رَوَى أَوْ عَفَوْتَ أَمِيرَ الْمُؤْمِنِينَ عَنْ الْيَمِينِ فَقَدْ سَهَا (وَقَوْلُهُمْ) الْعَفْوُ الْفَضْلُ صَحِيحٌ لِأَنَّ الشَّيْءَ إذَا تُرِكَ فَضَلَ وَزَادَ (وَمِنْهُ حَدِيثُ) عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ - «أُمِرْنَا أَنْ لَا نَأْخُذَ مِنْهُمْ إلَّا الْعَفْوَ» وَخُذْ مَا صَفَا وَعَفَا أَيْ فَضَلَ وَتَسَهَّلَ (وَمِنْهُ) قَوْلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَلَعَمْرِي مَا الْبَرَاذِينُ بِأَعْفَى مِنْ الْفَرَسِ فِيمَا كَانَ مِنْ مُؤْنَةٍ وَحَرْسٍ يَعْنِي لَيْسَ هَذَا بِأَسْهَلَ مُؤْنَةٍ مِنْ ذَاكَ (وَاخْتَلَفُوا) فِي تَفْسِيرِ قَوْله تَعَالَى {فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ} [البقرة: 178] فَأَكْثَرهمْ عَلَى أَنَّهُ مِنْ الْعَفْوِ خِلَافِ الْعُقُوبَةِ وَأَنَّ مَعْنَاهُ فَمَنْ عُفِيَ لَهُ مِنْ جِهَةِ أَخِيهِ شَيْءٌ مِنْ الْعَفْوِ أَيْ بَعْضِهِ بِأَنْ يُعْفَى عَنْ بَعْضِ الدَّم أَوْ يَعْفُوَ بَعْضُ الْوَرَثَةِ وَالْأَخُ وَلِيُّ الْمَقْتُولِ وَمَنْ هُوَ الْقَاتِلُ وَالضَّمِيرُ فِي لَهُ وَأَخِيهِ لِمَنْ وَفِي إلَيْهِ لِلْأَخِ أَوْ لِلْمُتَّبَعِ الدَّالِّ عَلَيْهِ فَاتِّبَاعٌ لِأَنَّ الْمَعْنَى فَلْيُتَّبَعْ الطَّالِبُ بِالْمَعْرُوفِ وَلْيُؤَدِّ إلَيْهِ الْمَطْلُوب بِإِحْسَانِ وَقِيلَ عُفِيَ تُرِكَ وَمُحِيَ وَقِيلَ أُعْطِيَ وَالْأَخُ الْقَاتِل وَمِنْ لِلتَّبْعِيضِ أَوْ لِلْبَدَلِ وَقَدْ أُنْكِرَ وَقَوْلُهُ عَزَّ وَجَلَّ {إِلا أَنْ يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ} [البقرة: 237] فَالْعَفْوُ فِيهِ مُسْتَعَارٌ لِلتَّجَافِي عَنْ الْحَقِّ وَطَلَبِهِ كَمَا فِي قَوْلِهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «عَفَوْنَا لَكُمْ عَنْ صَدَقَةِ الْخَيْلِ وَالرَّقِيقِ فَهَاتُوا صَدَقَةَ الرِّقَةِ» وَاَلَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ الزَّوْجُ وَقِيلَ الْوَلِيُّ وَقَدْ أُنْكِرَ كَمَا أُنْكِرَ تَفْسِيرُ الْعَفْوِ بِالْإِعْطَاءِ وَتَمَامُ التَّفْسِيرِ لِلْآيَتَيْنِ فِي الْمُعْرِبِ.

عفو

1 عَفَا, aor. ـْ (S, Msb,) inf. n. عَفَآءٌ (S, Msb, K) and عُفُوٌّ and عَفْوٌ, (Msb, K,) It was, or became, effaced, erased, rased, or obliterated; (S, Msb, K;) as also ↓ تعفّى: (K:) and it, or he, perished, came to nought or to an end, or died. (S, TA.) One says, عَفَا الأَثَرُ The trace, vestige, or footprint, was, or became, effaced, &c. (TA.) And [hence,] عَفَا

أَثَرُهُ, inf. n. عَفَآءٌ, He perished, or died. (K.) And عَفَا المَنْزِلُ, aor. as above. (S, Msb,) and so the inf. ns. as in the first sentence, (Msb,) the place of alighting, or abode, was, or became effaced, &c., (S, Msb:) and عَفَت الدَّارُ. aor. ـف inf. a عَفَآءٌ and عُفُوٌّ [and عَفْوٌ]: (TA;) and ↓ تَعَفَّت, (S, TA.) and ↓ عَفَّت also; (TA;) The house, or dwelling, or abode, was, or became, effaced, &c. (S, TA) A'Obeyd cites, as an ex. of العَفَآءُ signifying the being, or becoming, effaced, &c., and the perishing, &c., the saying of Zuheyr, (S, TA.) mentioning a dwelling, or an abode, (TA.) تَحَمَّلُ أَهُلَهَا عَنْهَا فَبَانُوا عَلَى آثَارِ مَا ذَهَبَ العَفَآءُ [Its occupants departed from it, and separated themselves, or removed far away; may the state of that which is effaced, &c., be or rest, upon the traces of what has gone away; or the meaning may be, dust is upon the traces &c., (see عَفَآءٌ as a subst., below;) but it is not thus accord to A 'Obeyd; for] he says, This is like their saying عَلَيْهِ الدَّبَارُ as an imprecation against one expressing a prayer that he may go away and not return. (S, TA.) MF says that عَفَا is one of those verbs that have contr. significations, for at signifies It was, or became, unapparent, or imperceptible and also It was, or became, apparent, or perceptible: and it has two other contr. significations, which will be mentioned in what follows (TA.) b2: And عَفْوٌ signifies also The act of effacing, erasing, rasing, or obliterating. (K, TA.) One says, عَفَتِ الرِّيحُ الأَثَرَ, (TA,) or المَنْزِلَ, (S, Msb,) and الدَّارَ, (TA,) the wind effaced, &c, (S, Msb, TA,) the trace, vestige, or footprint, (TA,) or the place of alighting, or abode, (S, Msb,) and the house, or dwelling, or abode: (TA:) and in like manner, الرِّيحُ ↓ عَفَّتِ الدَّارَ, (S, TA,) inf. n. تَعْفِيَةٌ, (TA,) in which the verb is with teshdeed to denote intensiveness [of the signification, i. e. the wind effaced, &c., mightily, or utterly, the house, or dwelling, or abode]: (S, TA:) and عَلَى أَثَرِهِ ↓ عَفَّى It, or he, effaced its, or his, trace, vestige, or footprint. (MA.) b3: Hence, as some say, عَفَا اللّٰهُ عَنْكَ i. e. May God efface [from thee thy sin, &c.; meaning may God absolve thee]; (TA;) or may God efface thy sins: (Msb:) [and عُفِىَ عَنْهُ May he be absolved, or forgiven, or pardoned:] and hence the saying in a trad., سَلُوا اللّٰهَ العَفْوَ i. e. [Ask ye of God] the effacement of sin; [or ask ye of God absolution, or forgiveness, or pardon;] and ↓ المُعَافَاةَ, and ↓ العَافِيَةَ [which have a similar meaning: see 3]: (TA:) and one says, عَفَوْتُ عَنْ ذَنْبِهِ, meaning I left him, and did not punish him: (S:) or عَفَوْتُ عَنْهُ and عَفَوْتُ عَنْ ذَنْبِهِ and عَفَوْتُ لَهُ عَنْ ذَنْبِهِ i. e. I turned away from him, or from his crime, sin, fault, or offence; syn. صَفَحْتُ عَنْهُ; and I turned away (أَعْرَضْتُ) from punishing him: (Mgh:) or العَفْوُ signifies the turning away (الصَّفْحُ, K, TA) from the committer of a crime or the like; (TA;) and the relinquishing the punishment of the deserving [thereof]: and one says, عَفَا عَنْهُ and عَفَا لَهُ ذَنْبَهُ and عَنْ ذَنْبِهِ [he turned away from him, or from his crime, &c; and relinquished the infliction of his merited punishment, i. e. forgave him, or pardoned him]: (K, TA:) or عَفَا عَنْهُ ذَنْبَهُ and عَفَا لَهُ ذَنْبَهُ and عَنْ ذَنْبِهِ: (so accord. to the CK:) accord. to MF, the primary signification of العَفْوُ is التَّرْكُ: but this is not the case: and الصَّفْحُ [by which it is expl. in the K] is [or rather implies] the relinquishing of blame, or reproof, or of severe, or angry, blame or reproof; and this is more than [is signified by]

العَفْوُ, for the latter is sometimes without the former: the primary signification of العَفْوُ [when trans.] is [said to be] the purposing to take a thing; and Er-Rághib says that عَفَوْتُ عَنْكَ is as though it meant I have purposed to remove [or to take away] thy crime or the like: (TA:) [but I think that the primary signification of العَفْوُ when its object is a crime or the like is that of effacement: and hence likewise what next follows:] b4: العَفْوُ is also metaphorically used as meaning (tropical:) The withdrawing from a right, or due, and from seeking, or demanding, it: and thus the verb is used in the Kur ii. 238 [q. v.]: and in the saying of the Prophet, عَفَوْنَا لَكُمْ عَنْ صَدَقَةِ الخَيْلِ وَالرَّقِيقِ [i. e. (tropical:) We have remitted to you the poor-rate of horses and of the slave or slaves]: (Mgh:) [and hence] عَفَوْتُ عَنِ الحَقِّ means (assumed tropical:) I have annulled [or remitted] the right, or due; as though I erased it from [the account of] him who owed it: (Msb:) and عَفَوْتُ لَهُ عَنْ مَا لِى عَلَيْهِ (assumed tropical:) I have relinquished [or remitted] to him what was due to me on his part. (TA.) A2: عَفَا signifies also It was, or became, much in quantity, or many in number: (Msb, MF, TA:) and also the contr., i. e. It was, or became, little in quantity, or few in number. (MF, TA.) It is said in the former sense of hair, and of herbage, &c.: (S:) or, said of hair, It was, or became, long, and much in quantity; (TA;) and said of the hair of a camel, (K,) or of the hair of a camel's back, (TA,) it became abundant and long, and covered his rump; (K, TA;) and said of herbage, it was, or became, much in quantity, and tall. (TA.) And عَفَوْا in the Kur vii. 93 means They became many, or numerous. (S, Msb.) And عَفَتِ الأَرْضُ The land became covered with herbage. (K and TK. [In the CK, والارضَ is erroneously put for وَالأَرْضُ.]) b2: And عَفَوْتُهُ I made it to become much in quantity, or many in number; as also ↓ أَعْفَيْتُهُ; (S, * Msb, TA; *) and so ↓ عَفَّيْتُهُ. (TA.) Accord. to Es-Sarakustee, one says, عَفَوْتُ الشَّعَرَ, aor. ـْ inf. n. عَفْوٌ; and عَفَيْتُهُ, aor. ـْ inf. n. عَفَىٌ; meaning I left the hair to become abundant and long. (Msb.) And one says, اللِّحْيَةَ ↓ اعفى He left the beard to become abundant and long, (Mgh, K, TA,) having ceased from cutting it: (Mgh:) whence, (TA,) it is said in a trad., أَمَرَ أَنْ تُحْفَى

الشَّوَارِبُ وَتُعْفَى اللُّحَى [He commanded that the mustaches should be clipped closely, or much, and that the beards should be left to become abundant and long]: (S, TA:) or أَحْفُوا الشَّوَارِبَ وَأَعْفُوا اللِّحَى [Clip ye &c.], and one may also use the unaugmented verb [saying وَاعْفُوا, from عَفَا]. (Msb, TA.) And شَعَرَ البَعِيرِ ↓ أَعْفَيْتُ, (K,) or شَعَرَ ظَهْرِ البَعِيرِ, (TA,) I left the hair of the camel, or the hair of the back of the camel, to become abundant and long; as also ↓ عَفَّيْتُهُ; (K, TA;) this latter with teshdeed. (TA. [In the CK, عَفَيْتُهُ.]) عَفَا الصُّوفَ, expl. in the K as signifying He shore, or sheared, the wool, signifies he left the wool to become abundant and long, then shore, or sheared, it. (TA.) A3: Also, inf. n. عَفْوٌ, i. q. فَضَلَ or superfluous; or it remained over and above]. (Msb.) You say, خُذْ مَا صَفَا وَعَفَا, [correctly, مَا عَفَا وَصَفَا,] meaning فَضَلَ وَتَسَهَّلَ [i. e. Take thou what has exceeded, or become redundant, and has become facilitated]. (Mgh.) b2: [And He exceeded.] You say, عَفَا عَلَيْهِ فِى العِلْمِ He exceeded him in knowledge; syn. زَادَ. (K.) And هُوَ يَعْفُو عَلَى مُنْيَةِ المُتَمَنِّى وَسُؤَالِ السَّائِلِ He exceeds, in giving, the wish of the wisher and the petition of the petitioner. (TA.) And عَفَوْتُ لَهُ بِمَالِى I exceeded to him [what was incumbent on me] with my property, and gave him. (TA.) b3: And عَفَا, aor. ـْ signifies also [simply] He gave. (TA.) And ↓ اعفاهُ He gave to him, namely, one seeking, or demanding, his beneficence. (Ham pp. 377 and 723.) And بِحَقِّهِ ↓ اعفاهُ He gave to him fully, or wholly, his right, or due. (Har p. 117.) b4: And عَفَوْتُ لَهُ مِنَ المَرَقِ I laded out for him first, and gave to him in preference, some of the broth. (S. [See عِفَاوَةٌ.]) b5: And عَفَوْتُ القِدْرَ I left in the bottom of the cooking-pot [as a gratuity for the lender thereof] the last of the broth, which is termed the عُفَاوَة. (S.) A4: and عَفَوْتُ الرَّجُلَ I asked, or petitioned, the man. (Msb.) And عَفَوْتُهُ and ↓ اِعْتَفَيْتُهُ I came to him seeking, or demanding, his beneficence: you say, فُلَانٌ تَعْفُوهُ الأَضْيَافُ and ↓ تَعْتَفِيهِ [Such a one, guests come to him seeking, or demanding, his hospitality]. (S.) b2: And عَفَتِ الإِبِلُ المَرْعَى, (K, TA,) aor. ـْ inf. n. عَفْوٌ, (TA,) The camels took [or cropped] the pasture near by. (K, TA.) A5: عَفَا المَآءُ The water was untrodden by what would render it turbid. (S, K.) 2 عَفَّتِ الدَّارُ: b2: and عَفَّتِ الرِّيحُ الدَّارَ: and عَفَّى عَلَى أَثَرِهِ: see 1, former half, in three places. [Hence] one says, عَفَّى عَلَيْهِمُ الخَبَالُ, inf. n. تَعْفِيَةٌ, [Perdition, or destruction, &c., effaced them,] meaning (tropical:) they died. (Z, K, TA.) And عَفَّى

عَلَى مَا كَانَ مِنْهُ [He effaced what had proceeded from him], meaning (assumed tropical:) he acted well, or rightly, after acting ill, or wrongly. (S.) A2: See also 1, latter half, in two places. b2: [Hence] one says, عَفُّوا ظَهْرَ هٰذَا الجَمَلِ, meaning Leave ye this camel [lit. the back of this camel] so that he may become fat. (TA.) 3 عافاهُ اللّٰهُ, (S, Msb, K,) مِنَ المَكْرُوهِ, inf. n. مُعَافَاةٌ (K) and عِفَآءٌ (TA as from the K) and ↓ عَافِيَةٌ, (K,) or this is a subst. (S, Msb) put in the place of an inf. n., (S,) or also an inf. n.; (Msb;) and ↓ اعفاهُ; (S, K;) God granted him [health, or soundness, and safety, or security, i. e.] defence (S, K) from diseases and from trial: (K:) or [restored him to health, or soundness, and to security from punishment, i. e.] effaced from him diseases, and sins. (Msb. See also 1, former half.) And عُوفِىَ and ↓ اعفى [the latter perhaps أَعْفَى, but more probably, I think, أُعْفِىَ, agreeably with what here precedes,] are both used in the same sense, said of a sick person [as meaning He was restored to health, or soundness]. (TA.) b2: And مُعَافَاةٌ signifies also God's defending thee from men and defending them from thee: (K, TA:) IAth says that it signifies his rendering thee independent, or in no need, of them, and rendering them independent, or in no need, of thee, and averting their harm from thee and thy harm from them: and some say that it signifies one's forgiving, or pardoning, men, and their forgiving, or pardoning, him. (TA. [See also 6.]) 4 اعفاهُ مِنَ الأَمْرِ He made him to be free, or exempted him, from the affair. (K.) You say, أَعْفِنِى مِنْ هٰذَا الأَمْرِ and أَعْفِ عَنِّى مِنْهُ [Make thou me to be free, or exempt thou me, from this affair]. (TA.) And أَعْفِنِى مِنَ الخُرُوجِ مَعَكَ Exempt thou me, or excuse me, from going forth with thee. (S, Mgh, Msb. *) b2: See also 3, in two places: b3: and 1, latter half, in three places: b4: and the same paragraph, last quarter, in two places.

A2: اعفى also signifies He expended the عَفْو of his property; (K, TA;) i. e., the clear portion thereof; or the redundant portion of it. (TA.) A3: And He was, or became, a possessor of much property; and independent, or in no need. (TA.) 5 تَعَفَّوَ see 1, first and fourth sentences.6 التَّعَافِى signifies [The forgiving, or pardoning, one another, or] the turning away from punishing one another: and تَعَافَوُا الحُدُودَ فِيمَا بَيْنَكُمْ, originally تَعَافَوْا عَنِ الحُدُودِ, [i. e. Relinquish ye the prescribed punishments in respect of what occurs between you,] means let every one of you turn away from [or relinquish] punishing his fellow; the phrase being elliptical, or the verb being made to imply the meaning of التَّرْك, and therefore being made trans. in the same manner as الترك: [hence,] لَوْ تَعَافَيْتُهَا is used by El-Hareeree as meaning If I relinquished them: (Har p. 60:) [and hence it is said that التَّعَافِى signifies التَّجَاوُزُ [app. when each is followed by عَنْ, and thus meaning The passing by, or over, another, or one another, without punishing]. (TA.) A2: And it signifies also The finding, experiencing, or obtaining, health, or soundness. (KL.) 8 إِعْتَفَوَ see 1, last sentence but two, in two places: b2: and see also the paragraph here following.10 الاِسْتِعْفَآءُ is Thy seeking, or demanding, of him who imposes upon thee an affair that is difficult, or troublesome, or inconvenient, his exempting, or excusing, thee from doing it. (K.) You say, اِسْتَعْفَاهُ مِنَ الخُرُوجِ مَعَهُ He asked, or petitioned, him to exempt, or excuse, him from going forth with him. (S, Msb, * TA.) b2: اِسْتَعْفَتِ الإِبِلُ اليَبِيسَ and ↓ اِعْتَفَتْهُ mean The camels took with their lips the dry herbage (K, TA) from above the dust, (TA,) picking out the clear, or best. (K, TA.) عَفًا: see عَفْوٌ, second and last sentences.

عِفًا: see the next paragraph, last sentence.

عَفْوٌ [an inf. n.; for which see 1, throughout.

A2: And also] A land in which is no sign of the way nor trace of habitation or cultivation; untrodden, and not having in it any traces, or vestiges, or footprints: (S:) or a country, or portion of the earth or of land, in which is no trace of its being possessed by any one: and so ↓ عَفًا. (K.) b2: And A redundant portion, (S, Mgh, K,) being such as is left, (Mgh,) of property, remaining over and above what is expended. (S.) A poet says, [app. addressing his wife,] خُذِى العَفْوَ مِنِّى تَسْتَدِيمِى مَوَدَّتِى

وَلَا تَنْطِقِى فِى سَوْرَتِى حِينَ أَغْضَبُ [Take thou what is redundant from me, seeking the continuance of my affection; and speak not in my fit of irritation, when I am angry]. (S.) قُلِ العَفْوَ, in the Kur [ii. 217], means Say thou, Expend ye what is redundant and abundant. (TA.) And خُدِ العَفْوَ, in the same [vii. 198]. means [Take thou, or accept thou,] what is redundant: or accept thou what is easily obtained from the dispositions of men; and oppose them not, for in that case they would oppose thee, and thence would be engendered hatred and enmity. (TA.) And you say, أَعْطَيْتُهُ عَفْوَ المَالِ i. e. [I gave him, of the property, that for which he did not ask; or spontaneously;] without being asked. (S.) And أَعْطَيْتُهُ عَفْوًا [I gave him spontaneously;] without being asked: (K, TA:) or without constraint. (TA.) And أَدْرَكَ الأَمْرَ عَفْوًا He attained the thing easily. (TA.) And أَتَانِى ذٰلِكَ عَفْوًا [That came to me easily]. (A and K in art. غمض.) b3: Also The portion of water that remains over and above what is required by the شَارِيَة [which may mean either the people that dwell thereby and to whom it belongs or the drinkers], (K, TA,) and is taken without constraint and without crowding or pressing. (TA.) b4: And The most lawful, (أَحَلُّ,) so in the copies of the K, but in the M أَجْمَلُ [most beautiful, or goodly], (TA,) and most pleasant, of wealth, or property: (M, K, TA:) and the clear portion thereof. (TA.) b5: And The choice, and best, or most excellent, portion of a thing, (K, TA,) and such as is not attended with fatigue, or weariness. (TA.) b6: And Goodness, or beneficence; or a benefit, or benefaction: syn. مَعْروفٌ. (K.) b7: And A first run: one says of a courser, هُوَ ذُو عَفْوٍ وَعَقِبٍ He has a first run, and a subsequent, and more vehement, ran. (A in art. عقب.) A3: Also, and ↓ عُفْوٌ, and ↓ عِفْوٌ, A young ass; and so ↓ عَفًا; (S, K;) or, accord. to ISk, ↓ عِفًا: (S:) and the female is called عَفْوَةٌ (S, TA) and ↓ عِفَاوَةٌ: (TA:) pl. [of mult.], accord. to the copies of the K, عَفْوَةٌ, but correctly عِفَوَةٌ, said by ISd to be the only instance of a word with و as a final radical movent after a fet-hah, (TA,) and عِفَآءٌ, (ISd, K, TA,) and [of pauc.] أَعْفَآءٌ: (ISd, TA:) and [hence] أَبُو العِفَآءِ means The ass; (K, TA;) [lit. the father of the young asses;] العفَآء being pl. of عَفْوٌ signifying the young ass. (TA.) عُفْوٌ and عِفْوٌ: see the next preceding sentence.

عَفْوَةٌ A bloodwit: (K, TA:) because by means of it pardon is obtained from the heirs of the slain man. (TA.) A2: عَفْوَةُ القِدْرِ and ↓ عِفْوَتُهَا and ↓ عُفْوَتُهَا, as also ↓ عَفَاوَتُهَا, and ↓ عِفَاوَتُهَا and ↓ عُفَاوَتُهَا, signify The froth, or foam, of the cooking-pot; (K, TA;) and the best, or choice, portion thereof, i. e., [of the contents] of the cookingpot; (TA:) or ↓ العِفَاوَةُ signifies the broth that is first taken up out of the cooking-pot, and with which he who is honoured is peculiarly favoured: or, as some say, the first and best of the broth: and ↓ العَفَاوَةُ, the last of the broth, which the borrower of the cooking-pot returns with the cooking-pot. (S, TA. [See also عَافٍ.]) b2: عَفْوَةُ المَرْعَى is What has not been depastured, of herbage, and is therefore abundant. (TA.) b3: And عَفْوَةُ المَآءِ is The supply of water that has collected before the drawing from it. (TA.) b4: See also عِفْوَةٌ.

عُفْوَةٌ: see the next preceding paragraph: b2: and also the next following, in two places.

عِفْوَةٌ: see عَفْوَةٌ. b2: Also, (S, TA,) and ↓ عَفْوَةٌ, (TA,) The best, or choice, (S, TA,) and abundant, (TA,) of a thing, (S,) or of property, (TA,) and of food, and of beverage. (S, TA.) One says, ذَهَبَتْ عِفْوَةُ هٰذَا النَّبْتِ The soft, or tender, and best, of this herbage, has gone: (S, TA:) and accord. to the M, ↓ عُفْوَةٌ, with damm, signifies such as is soft, or tender, of any herbage, and such as has not in it anything troublesome, or burdensome, to the pasturing cattle. (M, TA.) b3: And عِفْوَةٌ and ↓ عُفْوَةٌ signify The hair of the head of a man. (TA.) عَفَآءٌ [an inf. n.: used as a subst., signifying The state of being effaced, erased, rased, or obliterated: and of perishing, or dying.

A2: Also] Dust. (S, K.) One says, in reviling, بِفِيهِ العَفَآءُ وَعَلَيْهِ العَفَآءُ [In his mouth be dust, and may the state of that which is effaced, &c., be, or rest, upon him: see also the verse cited near the beginning of this art.]. (TA.) b2: And Rain: (K:) because it effaces the traces of the places of alighting. (TA.) b3: And A whiteness upon the black of the eye. (K.) عِفَآءٌ Such as is abundant of the plumage of the ostrich, (S, K,) and of the fur, or soft hair, of the camel, (S, and so in the K accord. to the TA,) and long and abundant hair: (K:) [see an ex. of the last meaning in a verse cited in art. صب, conj. 6:] the n. of un. is with ة; but it is said that a single feather is not termed عِفَآءَةٌ unless it be [one of feathers that are] dense and abundant. (TA.) One says نَاقَةٌ ذَاتُ عِقَآءٍ [A she-camel having abundant far]. (S.) b2: عِقَآءُ السَّحَابِ means (assumed tropical:) What resembles nap, or pile, in the surface of the clouds, which [when they have this] scarcely ever, or never, break their promise of yielding rain. (TA.) عَفُوٌّ عَنِ الذَّنْبِ A man forgiving [or who forgives] the crime, or misdeed: (K:) [or rather]

العَفُوُّ signifies he who forgives much: (S:) and [as meaning thus, or the Very Forgiving,] it is one of the names of God. (TA.) عَفَاوَةٌ: see عَفْوَةٌ.

عُفَاوَةٌ: see عَفْوَةٌ, in two places.

عِفَاوَةٌ: see عَفْوَةٌ, in two places: A2: and see also عَفْوٌ, last sentence.

عَافٍ Being, or becoming, effaced, erased, rased, or obliterated: [&c.: see 1, of which it is a part. n.:] pl. عُفِىٌّ. (S, TA.) A2: Having long hair. (S, K.) b2: A fleshy, plump, boy. (TA.) And عَافِيَةُ اللَّحْمِ A she-camel having much flesh: pl. عَافِيَاتٌ. (K.) b3: And أَرْضٌ عَافِيَةٌ A land of which the herbage, not having been depastured, has become abundant. (TA.) A3: Some broth that is returned in the cooking-pot when it has been borrowed: (K:) or عَافِى القِدْرِ means what is left in the cooking-pot (As, S, M) by the borrower, for the lender. (M, TA.) [See also عَفْوَةٌ.]

A4: A guest: (S, * K:) and any seeker, or demander, of a favour or bounty, (S, K,) or of means of subsistence: as also ↓ مُعْتَف: (K:) pl. عُفَاةٌ (S, TA) and عُفِىُّ, (S, * K,) both signifying guests, &c., (TA,) as also عَافِيَةٌ; (S, * TA;) which last signifies also beasts, and birds, (S, TA,) as well as men, (S,) seekers of, or seeking, the means of subsistence; (S, TA;) and its pl. is عَوَافٍ. (TA.) One says, هُوَ كَثِيرُ العُفَاةِ and العَافِيَةِ and العُفِىِّ [He is one who has many guests, &c.]. (S, TA.) b2: And A seeker of herbage. (K, * TA. [In the CK, الزّائِدُ is erroneously put for الرَّائِدُ.]) b3: and A comer to water: (K, * TA:) and عَافِيَةُ المَآءِ the comers to the water. (S, TA.) عَافِيَةٌ a subst. from عَافَاهُ اللّٰهُ, q. v., (S, Msb,) and from الإِعْفَآءُ [inf. n. of 4, q. v.], (TA,) signifying Health, or soundness, and safety, or security: (TK:) [or, as it may be best rendered, health and safety, considered as proceeding from God; i. e.] God's defence of a man (S, K) from diseases and from trial: (K:) or freedom from evil. (KL.) See also 1, former half.

A2: [Also fem. of عَافٍ (q. v.), and used as a pl.]

أَعْفَى a word occurring in the saying of 'Omar Ibn-'Abd-El-'Azeez, لَعَمْرِى مَا البَرَاذِينُ بِأَعْفَى مِنَ الفَرَسِ فِيمَا كَانَ مِنْ مَؤُونَةٍ وَحَرْسٍ i. e. [By my life, or by my religion, the hackneys] are not more easy in respect of sustenance [and guardianship than the horse, or mare, of good breed: see فَرَسٌ]. (Mgh.) مُعْفٍ, thus correctly, like مُكْرِمٌ, as in the M, in the K said to be like مُحَدِّثٌ, (TA,) One who associates with another without seeking to obtain his bounty. (K, TA.) You say, اِصْطَحَبْنَا وَكِلَانَا مُعْفٍ [We associated, each of us doing so without seeking to obtain the other's bounty]: and hence the saying of Ibn-Mukbil, فَإِنَّكَ لَا تَبْلُو امْرَأَ دُونَ صُحْبَةٍ

وَحَتَّى تَعِيشَا مُعْفِيَيْنِ وَتَجْهَدَا [For verily thou wilt not test a man before companionship, and until ye live associating without either's seeking to obtain the other's bounty, and toil in so living]. (TA.) مُعَفًّى A camel left unridden. (K and TA in art. سنم.) مُعْتَفٍ: see عَافٍ.

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 كليلــة 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).