قفز

1 قَفَزَ, aor. ـِ inf. n. قَفْزٌ (S, A, Msb, K) and قَفَزَانٌ (S, Msb, K) and قُفُوزٌ and قِفَازٌ, (Msb, and so in a copy of the K,) the last with kesr, (Msb,) or قُفَازٌ, (K accord. to the TA,) with damm, (TA,) or قَفَازٌ, (so in the CK,) He leaped, jumped, sprang, or bounded: (S, A, Msb, K:) he (an antelope) did so and alighted with his legs together. (TA, art. نفز.) b2: قَفَزَ الحَائِطَ [He leaped the wall]. (O and K in art. زيف.) A2: See also 5.

A3: قَفِزَ, aor. ـَ inf. n. قَفَزَ, (tropical:) He (a horse) had fore legs white as high as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], but not the kind legs. (IKtt, TA. [And ↓ قُفِّزَ app. has a similar meaning: see its inf. n. تقفيز below; and its part. n. مُقَفَّزٌ, voce أَقْفَزُ.]) But see أَقْفَزُ, and قُفَّازٌ.2 قَفَّزَ see what next precedes.5 تقفّز [He put on, or wore, a pair of gloves; as also ↓ قَفَزَ, aor. ـِ as appears from a quotation in the L, from Khálid Ibn-Jembeh, viz. القُفَّازَانِ تَقْفِزُهُمَا المَرْأَةُ:] he (a sportsman [or falconer]) put on, or wore, hawking-gloves (قُفَّازَانِ): (A:) or took or prepared for himself the reticulated iron thing upon which the falcon sits. (TA, as from Z.) See قُفَّاز. b2: تَقفّزت بِالْحِنَّآءِ, said of a woman, (S, A,) (tropical:) She dyed her hands (A, K) to the wrists, (A,) and her feet, (K,) with حنّآء. (A, K.) 6 تقافزوا [They contended together, or vied, one with another, in leaping, jumping, springing, or bounding]. You say so of children playing at the game called قُفَّيْزَى. (A, K.) قُفْزَةٌ A leap, jump, spring, or bound.]

قَفَزَى A leaping, jumping, springing, or bounding. (K.) You say, جَآءَتِ الخَيْلُ تَعْدُو القَفَزَى

[The horses came running with a leaping, jumping, springing, or bounding, motion]; from القَفْزُ [inf. n. of قَفَزَ]. (S, TA.) قَفُوزٌ: see قَفَّازٌ.

قَفِيزٌ A certain measure of capacity, consisting of ten مَكَاكِيك [pl. of مَكُّوكْ]; (S, Msb, K;) accord. to the people of El-'Irák: (TA:) or twelve times what is termed مَنّ: (Mgh in art. ربع:) [see also جَرِيبٌ, in three places: and see صَاعٌ:] pl. [of pauc.] أَقْفِزَةٌ, and [of mult.] قُفْزَانٌ (S, Msb, K) and قِفْزَانٌ. (Fr, Sgh.) [See كُرٌّ, throughout.] قَفِيزُ الطَّحَّانِ [The قفيز of the grinder] is when one says, “I will grind for so much and a قفيز of the flour itself: ” so says Ibn-El-Mubárak: or when one hires a man to grind for him a certain quantity of wheat for a قفيز of its flour, (TA,) or when one says, “I hire thee to grind this wheat for a pound of its flour,” for instance; whether there be something else therewith or not: (Msb:) what is thus termed is forbidden. (Msb, TA.) b2: Also, A certain measure of land; (T, Msb, K;) namely, the tenth of a جَرِيب, q. v.: (Msb:) or a hundred and fortyfour cubits. (K.) قَفَّازٌ That leaps, jumps, springs, or bounds, much, or often; (A, * Msb;) [and so ↓ قَفُوزٌ, occurring in art. رفأ in the M and K, applied as an epithet to a gazelle.] b2: Hence, قَفَّازَةٌ A female slave: because she seldom remains still. Yousay, يَا ابْنَ القَفَّازَةِ O son of the female slave. (A.) قُفَّازٌ A kind of glove; a thing which is made for the two hands, or hands and arms, stuffed with cotton, (S, L, K,) and having buttons which are buttoned upon the fore arms, (S, L,) worn by a woman as a protection from the cold; (S, L, K;) they are made of skins, and of felt; are worn by the women of the Arabs of the desert; and extend to the bones of the elbow: (L, TA:) a pair of them is called قُفَّازَانِ: (S, L:) or a thing which the women of the Arabs of the desert make for themselves, stuffed with cotton, covering a woman's two hands, with her fingers, and, some add, having buttons upon the fore arm; like what the carrier of the falcon wears: (Msb:) or a thing which those women make for themselves, covering the fingers and hand and arm: and a thing which the sportsman [meaning the falconer] wears upon each hand, or hand and arm, of skin, or of felt, or wool: (Mgh:) or a kind of women's ornament for the hands and feet, or the hands and arms and the feet and legs: and a reticulated iron thing (حَدِيدَةٌ مُشَبَّكَةٌ, accord. to the TA, as from the K, but in the CK مُشْتَبِكَةٌ,) upon which the falcon sits. (K.) b2: And [hence,] Whiteness in the أَشَاعِر [or hairs next the hoof] of a horse. (K. [See also قَفِزَ, and قُفَّزَ, and أَقْفَزُ.]) قُفَّيْزَى A certain game of children, who set up pieces of wood, or a piece of wood, (the former accord. to the A, and the latter accord. to the K) and leap over them, or it. (A, K, TA.) قَافِزٌ Leaping, jumping, springing, or bounding. (Msb.) b2: خَٰيْلٌ قَافِزَةٌ, and قَوَافِزُ, Swift horses, that leap, jump, spring, or bound, in their running. (K.) b3: القَوَافِزُ The frogs. (Sgh, K.) أَقْفَزُ (S, K) and ↓ مُقَفَّزٌ (S, A, K) (tropical:) A horse whose whiteness of the lower parts of his fore legs extends as far as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], without his having the like in the hind legs; (S, K;) as though he had gloves (قُفَّازَانِ) put upon him: (S:) or whose whiteness of the lower parts of the legs does not extend beyond the أَشَاعِر [or hairs next the hoof]; as also مُنَعَّلٌ. (A, TA.) تَقْفِيزٌ A scattered whiteness intermingling in the shanks, as far as the knees, of a دَابَّة [meaning, horse]: a signification wrongly assigned by Lth to تَقْفِير. (TA in art. فقر.) مُقَفَّزٌ: see أَقْفَزُ.

هد

1 هَدَّ, aor. ـُ (S, L, Msb,) inf. n. هَدٌّ (S, L, Msb, K) and هُدُودٌ, (L, K,) He demolished a a building; (As, S, A, L, K: *) threw it down; (TA;) pulled it down to the ground: (As, S, A, L:) demolished it with violence: (L, K: *) demolished it at once, with a vehement noise. (Msb.) A2: [Hence you say,] مَا هَذُهُ كَذَا (assumed tropical:) Such a thing did not break him, or it. (S, L.) b2: هَدَّنِى الأَمْرُ, and هَدَّ رُكْنى, (assumed tropical:) The thing distressed, and broke, or crashed, me. And [in like manner] مَا هَدَّنِى مَوْتُ أَحَدٍ (assumed tropical:) [The death of any one has not distressed, nor broken, or crushed, me]. (L.) And هَدَّتْهُ المُصِيبَةُ The (tropical:) calamity debilitated, or enervated, him. (S, A, L.) b3: هَدَّ, aor. ـَ and هَدِّ, inf. n. هَدٌّ, He (a man) was, or became, weak, (L, K,) in body; (L:) became extremely aged, or decrepit. (TK.) b4: See 7. b5: هَدَّ, aor. ـِ inf. n. هَدِيدٌ, It (a wall or the like, S, L, or a part of a mountain, L, by its falling, S, L) made a noise; (S;) or, a violent noise. (L.) b6: هَدَّتْ It (the sky) sent forth a noise, or sound, occasioned by the falling of rain. (L.) b7: هَدَّ, aor. ـَ (L,) inf. n. هَدِيدٌ, (S, L,) It (the sound called هَادّ, from the sea,) made a murmuring. (S, * L.) b8: هَدَّ, aor. ـِ inf. n. هَدٌّ, He (a camel) brayed. (TK.) See also R. Q. 1.

A3: مَرَرْتُ بِرَجُلٍ هَدَّكَ مِنْ رَجُلٍ I passed by a man who is sufficient for they as a man; (L, K:) as also هَدِّكَ: (K.) an expression of praise (L:) or it means, the description of whose good qualities would be burdensome to thee: there are two dial. forms used in this case: some use هدّ as an inf. n., [in the sense of an epithet, (marginal note in a copy of the S,) saying, in such a phrase as the above, هَدِّكَ,] in which case, it has no fem. nor dual. nor pl. form; (S, L:) the sing and dual and pl. are the same: (K:) and some make it a verb, and give it [a (??) and] a dual and a pl, and say, مررت برجل هَدَّكَ من رجل, as above, (S, L,) and بامْرَأَةٍ هَدَّنْكَ منِ امْرَأَةٍ, (S, L, K,) like as you say كَفّاكَ and كَفَيْكَ, (L.,) and بِرَجُلَيْنِ هَدَّاكَ, and بِرِجَالٍ هَدُّوكَ, and بِامْرَأَتَيْنِ هَدَّتَاكَ, and بِنِسْوَةِ هَدَدْتَكَ. (S, L, K.) b2: IAar also cites the following ex. [by El-Kattál El-Kilábee, (marginal note in a copy of the S)] وَلِى صَاحِبٌ فِى الغَارِ هَدَّكَ صَاحِبًا as meaning. [And I have a companion in the race;] of how great estimation, and how ingenious, and how knowing, is he [as a companion] describing a wolf: (L:) in which he who reads هَدَّكَ makes هَدَّ a verb; and as such it has a dual and pl. and fem. but some read هَدُّكَ. making it an inf. n. used as an epithet; and as such it has no dual nor pl. nor fem. (Marginal note in a copy of the S.) b3: هَدَّ الرَّجُلُ also signifies Excellent is the man; (ISd, L:) and إِنّهُ لَهَدَّ الرَّجُلُ Verily, excellent is the man (L, K) in hardiness and strength: (L:) and لَهَدَّ الرَّجُلُ How hardy is the man! (L.) b4: In a trad., Aboo Lahab is related to have said, لَهَدَّ مَا سَخَرَكُمْ صَاحِبُكُمْ, [meaning How greatly hath your companion enchanted you!): لَهَدَّ is an expression of wonder. (L.) b5: فُلَانٌ يُهَدُّ Such a one is praiseworthy for hardiness (S, L, K) and strength. (S, L.) 2 هدّدهُ, (Msb, K,) inf. n. تَهْدِيدٌ (S, L) and تَهْدَادٌ; (L:) and ↓ تهدّدهُ: (S, L, Msb;) He threatened him; (L;) threatened him with punishment; (Msb;) frightened, or terrified, him. (S, L, K.) 5 تَهَدَّّ see 2.7 انهدّ It (a building) [fell down: or] became demolished at once, with a vehement noise: (Msb:) and ↓ هَدَّ, aor. ـِ it (a wall) fell down; mentioned by AHei; and also by Es-Semeen, who concedes it; (MF;) but this form of the verb is commonly known only as transitive. (TA.) b2: It (a mountain) broke down. (S, L.) 10 استهدّهُ He regarded him as weak. (L.) R. Q. 1 هَدْهَدَ, (S, L, K,) inf. n. هدْهَدَةٌ, (S, L,) He (a bird) cooed; syn. قَرْقَرَ: (L, K, TA [in the CK, فَرْفَرَ]:) he (a pigeon) cooed syn. هَدَرَ, and هَدَلَ: (TA:) or made a murmuring or confused noise in cooing: (S, L, accord to the explanation of هَدْهَدَةٌ:) and he (a camel, S, L) brayed: syn. هَدَرَ: (K:) or made a murmuring or confused noise in braying (S, L,) See also 1. b2: هَدْهَدَتْ, (inf. n. هَدْهَدةٌ, L.) She (a woman, S, L) shook, or rocked, a child (S, L, K) in its cradle, (L,) in order that it might sleep. (S, L, K.) A2: هَدْهَدَ He sent, or threw, a thing down, from a high place to a low one, (L, K.) هَدٌّ A weak man; (As, S, L, K;) i. e., weak in body; (L;) as also ↓ هِدٌّ: (K:) or, accord. to IAar, the latter only, meaning cowardly and weak: (S, L:) or هَدٌّ (Sh, L) and ↓ أَهدُّ (L, K) and ↓ هَدَادَةٌ (Sh, L, K) signify a cowardly (and weak, TA) man: (Sh, L, K:) and ↓ قَوْمٌ هَدَادٌ a cowardly people: (Sh, L:) pl. of هَدٌّ, ??: (L, K:) it has no broken pl. (L:) and of هِدٌّ, هِدّٰونَ. (K.) A man says to another, in threatening him, إِنِّى لَعَيْرُ هَدٍّ Verily I am not weak. (S, L.) b2: هَدٌّ Extreme odd age; decrepitude. (K, TA.) See 1.

A2: هَدٌّ A cough, or harsh, sound; as also ↓ هَدَدٌ. (L, K.) b2: هَدٌّ The braying of a camel. (Lh, L, K.) See 1.

A3: هَدٌّ A generous, liberal. beautiful man. (IAar. S, L, K. *) b2: A strong man. (IAar. L.) b3: لِى صَاحِبٌ هَدُّكَ صَاحِبًا, and مَرَرْتُ بِرَجُلٍ هَدِّكَ مِنْ رَجُلٍ: see 1.

هِدٌّ and هَدَرٌ: see هَدٌّ.

هَدَّةٌ The sound of the fall of a wall or the like: (S:) or a violent sound occasional thereby, or by the fall of a part of a mountain. (L.) b2: The sound of rain falling from the sky. (L.) b3: A sinking, and falling in, of the ground. (L.) هَدْهَدٌ The voices, or cries, of jinn, or genii: without a singular. (L, K) هُدْهُدٌ A certain bird, (S, L, Msb, K,) well known; (L, Msb, K;) [namely, the hoopee, or upupa of Linnæus; so this bird is called in the present day; and this, accord. to a common tradition, is the bird mentioned in the Kur, xxvii. 20;] as also هُدَهِدٌ (K) and ↓ هُدَاهِدٌ: (S, L, K:) or the last, a certain bird resembling the pigeon: (Lth, Az, L:) or (in the K, and) هُدْهُدٌ signifies a pigeon that cooes much; (IDrd in explanation of v. 20 of ch. xxvii. of the Kur., and AHn, L K;) as also ↓ هُدَاهِدٌ: (IDrd, AHn, L:) and any bird that cooes; that utters the cry called قَرْقَرَة; (L, K, TA [in the CK, يُفَرْفِرُ is put for يُقَرْقِرُ]) as also ↓ هُدَاهِدٌ: (As, L:) pl. (of all, K) هَدَاهِدُ (S, L, K) and هَدَاهِيدُ: (Kr, L, K:) but ISd says of the latter, I know not how this is, unless the sing. be هَدْهَادٌ. (L.) Er-Rá'ee says, كَهُدَاهِدٍ كَسَرَ الرُّمَاةُ جَنَاحَهُ [Like a هداهد whose wing the shooters have broken]: (S, L:) As says, he means the فَاخِتَة, or the دُبْسِىّ, or the وَرَشَان, or the هُدْهُد, or a man, or camels: and Lh says, that Ks asserts him to mean, by هداهد, the dim. of هُدْهُدٌ: but As disapproves of this; and so does ISd; but the latter adds, that it may perhaps be for هُدَيْهِدٌ; as some of the Arabs say دُوَابَّةٌ and شُوَابَّةٌ for دُويْبَّةٌ and شُوَيْبَّةٌ; though they are only known to change the ى into ا before a double consonant. (L.) هَدْهَدَةٌ [an inf. n. used as a simple subst.] The murmuring or confused sound of the cooing of pigeons, and of the braying of a camel [and of thunder (see زَمْزَمَةٌ)]: pl. هَدَاهِدُ. (S, L.) هَدَادٌ and هَدَادَةٌ: see هَدٌّ.

هُدَاهِدٌ A stallion-camel that brays much among the she-camels but does not cover them. (L.) b2: See هُدْهُدٌ.

هَدِيدٌ A voice, cry, sound, or noise. (L.) See also 1. b2: A threatening from behind one. (As, L.) هَادٌّ A certain murmuring sound from the sea; (K;) a sound which is heard by people inhabiting the sea-shore, coming to them from the direction of the sea, murmuring over the land, and sometimes followed by an earthquake. (S, L.) هَادَّةٌ Thunder. (L, K.) Ex. مَا سَمِعْنَا العَامَ هَادَّةً

We have not heard this year thunder. (L.) أَهَدُّ: see هَدٌّ.

رحل

1 رَحَلَ البَعِيرَ, aor. ـَ (S, Mgh, Msb, K,) inf. n. رَحْلٌ, (S, Msb,) [He saddled the camel;] he bound, (S, Mgh, Msb,) or put, (M, K,) the رَحْل upon the camel; (S, Mgh, Msb, K;) as also ↓ ارتحلهُ. (K.) And رَحَلَهُ رَحْلَهُ He bound upon him his apparatus. (TA.) b2: Also, aor. and inf. n. as above, He mounted the camel: (T, TA:) and البَعِيرَ ↓ اِرْتَحَلْتُ I rode the camel, either with a قَتَب [or saddle] or upon his bare back. (Sh, TA.) b3: [Both of these verbs are also used tropically.] You say, رَحَلْتُ لَهُ نَفْسِى

[lit. I saddled for him myself;] meaning (assumed tropical:) I endured patiently his annoyance, or molestation. (S.) And رَحَلَ فُلَانٌ صَاحِبَهُ بِمَا يَكْرَهُ (assumed tropical:) [Such a one put upon, or did to, his companion that which he disliked, or hated]. (TA.) And [in like manner] ↓ ترحّلهُ means رَكِبَهُ بِمَكْرُوهٍ (tropical:) [He did to him an evil, or abominable, or odious, deed]. (K, TA.) And رَحَلَهُ بِسَيْفِهِ (tropical:) He smote him with his sword. (K, TA.) b4: And رَحَلَ فُلَانٌ فُلَانًا (assumed tropical:) Such a one mounted upon the back of such a one; as also عَلَى ظَهْرِهِ ↓ ارتحلهُ; [and ارتحلهُ alone; for] it is said in a trad., ↓ إِنَّ ابْنِى ارْتَحَلَنِى, meaning (assumed tropical:) Verily my son mounted upon my back, making me like the رَاحِلَة: (TA:) and if a man throws down another prostrate, and sits upon his back, you say, رَأَيْتُهُ مُرْتَحِلَهُ (assumed tropical:) [I saw him sitting upon his back]. (Sh, TA.) And [hence] ↓ ارتحل الأَمْرَ (assumed tropical:) He embarked in the affair. (TA.) and فُلَانٌ أَمْرًا مَا يُطِيقُهُ ↓ ارتحل (assumed tropical:) [Such a one embarked, or has embarked, in an affair which he is unable to accomplish]. (TA.) and الحُمَّى ↓ اِرْتَحَلَتْهُ (assumed tropical:) [The fever continued upon him]; a phrase similar to رَكِبَتْهُ الحمّى and اِمْتَطَتْهُ and أَغْبَطَتْهُ. (A and TA in art. غبط.) A2: رَحَلَ (S, Mgh, Msb, K) عَنِ المَكَانِ, (TA,) or عَنِ البَلَدِ, (Mgh, Msb,) aor. ـَ (K,) inf. n. رَحْلٌ, (TA,) or رَحِيلٌ, (Msb,) or this latter is a simple subst.; (S, K, TA;) and ↓ ارتحل, and ↓ ترِحّل, (S, Msb, K,) عَنِ المَكَانِ, (K,) or عَنِ القَوْمِ; (Msb;) all signify the same; (S, Msb;) He removed, (Mgh, K, TA,) went, went away, departed, went forth, or journeyed, (Mgh, TA,) from the place, (K, TA,) or from the country or the like, (Mgh, Msb,.) or from the people. (Msb.) See an ex. of the first of these verbs in a verse cited in the next paragraph. ↓ ارتحل said of a camel, (K,) or ارتحل رَحْلَهُ, (TA,) signifies He journeyed, and went away: (K, TA:) [or he had his saddle put upon him:] and hence, ↓ ارتحل القَوْمُ The people, or party, removed. (TA.) b2: رَحَلَ بِهِ: see 2.2 رَحَّلْتُهُ, (S, Mgh, Msb, K,) inf. n. تَرْحِيلٌ; (K;) and ↓ أَرْحَلْتُهُ (Mgh;) I made him to remove, to go, go away, go forth, or journey, (S, Mgh, Msb, * K, *) from his place; and sent him [away]: (S:) and [in like manner] بِهِ ↓ رَحَلَ he made him to remove, go away, depart, or journey: (L in art. خذرف:) and ↓ الاِرْتِحَالُ [if not a mistranscription for الإِرْحَالُ] signifies the making [one] to go, go away, depart, go forth, or journey; and the removing from one's place. (TA.) A poet says, الشَّيْبُ عَنْ دَارٍ يَحُلُّ بِهَا ↓ لَا يَرْحَلُ حَتَّى يُرَحَّلَ عَنْهَا صَاحِبُ الدَّارِ [(assumed tropical:) Hoariness will not depart from a dwelling in which it alights until the owner of the dwelling be made to depart from it]. (TA.) And it is said in a trad. that, at the approach of the hour [of resurrection], النَّاسَ ↓ تَخْرُجُ نَارٌ مِنْ عَدَنَ تُرْحِلُ, i.e. [A fire shall issue from 'Adan] that shall remove with the people when they remove, and alight with them when they alight: so says EshShaabee; or, Sh says, as some relate it, تُرَحِّلُ النَّاسَ, i.e. that shall make the people to alight at the مَرَاحِل [or stations]: or, as some say, that shall make the people to remove, or depart. (TA.) A2: تَرْحِيلٌ also signifies The figuring, or embellishing, of garments or cloths [with the forms of رِحَال, or camels' saddles: see مُرَحَّلٌ]. (TA.) 3 راحلهُ, (S, K,) inf. n. مُرَاحَلَةٌ, (TA,) He aided him to undertake, or perform, his رِحْلَة [or journey]. (S, K.) 4 ارحل He broke, or trained, a she-camel, so that she became such as is termed رَاحِلَة, meaning fit to be saddled; (K;) like أَمْهَرَ meaning “ he (a breaker, or trainer,) rendered ” her “ a مَهْرِيَّة: ” (TA:) or he took a camel in an untractable state and rendered him such as is termed رَاحِلَة. (Az, TA.) b2: And ارحلهُ He gave him a رَاحِلَة, (S, Mgh, Msb, K,) that he might ride it. (TA.) b3: See also 2, in two places.

A2: He (a camel) became strong in his back, [so as to be fit for the رَحْل (or saddle) or for journeying,] after weakness: (IDrd, K:) or he (a camel) became fat; as though there came [what resembled] a رَحْل upon his back, by reason of his fatness and his [large] hump: (Er-Rághib, TA:) and ارحلت الإِبِلُ The camels became fat after leanness, so as to be able to journey. (S K.) b2: And He (a man, TA) had many [camels such as are termed]

رَوَاحِل [pl. of رَاحِلَةٌ]; (ISd, K;) like أَعْرَبَ meaning “ he had horses such as are termed عِرَاب ” (ISd, TA.) 5 تَرَحَّلَ trans. and intrans.: see 1, in two places.6 تراحلوا إِلَى الحَكَمِ They went, or journeyed, [together] to the حَكَم [or judge]. (O, TA.) 8 إِرْتَحَلَ as a trans. v.; see 1, in seven places: b2: and see also 2: b3: and as an intrans. v.; see 1, in the latter part of the paragraph, in three places.10 استرحلهُ i. q. سَأَلَهُ أَنْ يَرْحَلَ لَهُ [which may be rendered He asked him to remove, or journey, to him: and also he asked him to bind, or put, the رَحْل (or saddle of the camel) for him: the former is the meaning accord. to the PS]. (S, O, K.) b2: استرحل النَّاسَ نَفْسَهُ means (assumed tropical:) He abased himself to men, or to the people, so that they annoyed, or molested, him: or, as some say, he asked men, or the people, to take off from him his weight, or burden. (TA.) رَحْلٌ A saddle for a camel; (S, * K;) as also ↓ رَاحُولٌ; (O, L, K;) for a he-camel and a she-camel; (TA;) the thing for the camel that is like the سَرْج for the horse or similar beast; (Mgh;) the thing that is put upon the camel for the purpose of riding thereon; (Er-Rághib, TA;) smaller than the قَتَب; (S, TA;) one of the vehicles of men, exclusively of women: (TA:) [this seems to be regarded as the primary signification by the authors of the Mgh and the K and by Er-Rághib: but see what follows:] or it signifies the camel's saddle together with his [girths called] رَبَض and حَقَب and his [cloth called] حِلْس [that is put beneath the saddle], and all its other appertenances: and is applied also to the pieces of wood of the رَحْل, without any apparatus: (AO, Sh, TA:) or it signifies anything, or everything, that a man prepares for removing, or journeying; such as a bag, or receptacle, for goods or utensils or apparatus, and a camel's saddle, and a [cloth such as is called] حِلْس [that is put beneath the saddle], and a رَسَن [or rope for leading his camel]: (Msb:) or it signifies as first explained above, and also the goods, or utensils, or apparatus, which a man takes with him [during a journey]: (S, K, TA:) [but accord. to the Msb, this signification is from another, mentioned below; and the same seems to be indicated in the S, which reverses the order in which I have mentioned the three significations that I quote from it:] this last signification is disapproved by El-Hareeree, in the “ Durrat el-Ghowwás: ” [but see two exs. voce حُذَافَةٌ:] the pl. is أَرْحُلٌ and رِحَالٌ; (S, Mgh, Msb, K;) the former a pl. of pauc.; (S, TA;) the latter, of mult. (TA.) One says, حَطَّ رَحْلَهُ and أَلْقَى رَحْلَهُ [He put down his camel's saddle]; meaning he stayed, or abode. (TA.) And هٰذَا مَحَطُّ الرِّحَالِ [This is the place where the camels' saddles are put down]. (TA.) And in reviling, one says, يَا ابْنَ مُلْقَىأَرْحُلِ الرُّكْبَانِ [O son of the place in which are thrown down the camels' saddles of the riders; as though the person thus addressed were there begotten]; (S, O, TA;) meaning يَا ابْنَ الفَاجِرَةِ [O son of the adulteress or fornicatress]: (TA in art. لقى:) or هُوَ ابن ملقى ارحل الركبان [He is the son &c.]. (Msb.) b2: Er-Rághib, after giving the explanation mentioned as on his authority above, says that it is then sometimes applied to The camel [itself]: and is sometimes used in the sense next following; i. e. b3: A part, of a place of alighting or abode, upon which on sits: (TA:) or a man's dwelling, or habitation; (S, K, TA;) [in the first of which, this commences the art., app. showing that the author held this to be the primary signification;]) his house or tent; and his place of alighting or abode: (TA:) a place to which a man betakes himself, or repairs, for lodging, covert, or refuge; a man's place of resort; (Mgh, Msb;) in a region, district, or tract, of cities, towns, or villages, and of cultivated land: and then applied to the goods, utensils, or apparatus, of a traveller; because they are, in travelling, the things to which he betakes himself: (Msb:) pl. أَرْحُلٌ (TA) and رِحَالٌ [as above]. (Mgh, TA.) One says, دَخَلْتُ عَلَى الرَّجُلِ رَحْلَهُ, i. e. [I went in to the man in] his dwelling, or place of abode. (TA.) And it is said in a trad., إِذَا ابْتَلَّتِ النِّعَالُ فَصَلُّوا فِى الرِّحَالِ, (TA,) or فِىلصَّلَاةُ فِى الرِّحَالِ, (Mgh, and so in the TA in art. نعل,) i. e. [When the نِعَال are moistened by rain, then pray ye, or then prayer shall be performed,] in the houses, or habitations, or places of abode; the نعال meaning here the حِرَار; (IAth, TA in the present art.;) or rugged and hard tracts of ground; which are here particularized because the least wet moistens them, whereas the soft tracts dry up the water: (IAth, TA in art. نعل:) Az says that the meaning is, when the hard grounds are rained upon, they become slippery to him who walks upon them; therefore pray ye in your abodes, and there shall not be anything brought against you for your not being present at the prayer in the mosques of the congregations: (TA in that art.:) or the trad. may mean, then pray ye [on the camels' saddles, i. e.] riding. (TA in the present art.) b4: In another trad., it is related that 'Omar said to the Prophet, حَوَّلْتُ رَحْلِىَ البَارِحَةَ; by the word رَحْل, as signifying [properly] either the “ place of abode and resort ” or the “ saddle upon which camels are ridden,” alluding to his wife; meaning غِشْيَانُهَا فِى قُبُلِهَا مِنْ جِهَةِ ظَهْرِهَا (TA.) b5: رَحْلُ المُصْحَفِ means The thing [or desk] upon which the مصحف [or copy of the Kur-án] is put, in shape [somewhat] like the saddle. (TA.) [It is generally a small desk of which the front and back have the form of the letter X; commonly made of palm-sticks.]

A2: [The pl.]

رَحَالٌ also signifies [Carpets, or cloths, or the like, such as are called] طَنَافِس, of the fabric of El-Heereh. (S, K.) رُحْلَةٌ Strength; [app. in a camel, such as renders fit for the saddle, or for journeying;] and fleetness, or swiftness, and excellence: (TA:) [and ↓ رِحْلَةٌ has a similar meaning, as appears from what follows:] or excellence of pace of a camel. (S voce حِضَارٌ.) You say بَعِيرٌ ذُو رُحْلَةٍ and ↓ رِحْلَةٍ, and ↓ مِرْحَلٌ, like مِنْبَرٌ, (K,) or ↓ مُرْحِلٌ, and ↓ رَحِيلٌ, so in the T, (TA,) A strong he-camel: (T, K:) and (so in the K [but properly “ or ”]) بعير ذو رُحْلَةٍ (CK) or ↓ رِحْلَةٍ (K accord. to the TA) or both, and ↓ مِرْحَلٌ, with kesr to the م (O,) and ↓ جَمَلٌ رَحِيلٌ, (AA, S, S, O, K, TA,) and ↓ نَاقَةٌ رَحِيلَةٌ (S, O) or رَحِيلٌ, (TA,) and ذَاتُ رُحْلَةٍ, (S,) a he-camel, (S, O, K,) and a she-camel, (S, O,) strong to journey; (S, O, K, TA;) so says Fr: (O:) or strong to be saddled: (TA:) and ↓ نَاقَةٌ رَحِيلَةٌ and رَحِيلٌ and ↓ مُرْحِلَةٌ, accord. to the “ Nawádir el-Aaráb,” a she-camel that is excellent, generous, of high breed; or strong, light, and swift; (TA;) and so ↓ مُسْتَرْحِلَةٌ. (K, TA. [See also رَاحِلَةٌ.]) b2: See also the next paragraph, in seven places.

رِحْلَةٌ The act of saddling of camels: (K, * TA:) [and also, agreeably with analogy, a mode, or manner, of saddling of camels:] so in the saying, إِنَّهُ لَحَسَنُ الرِّحْلَةِ [Verily he is good in respect of the saddling, or the mode or manner of saddling, of camels]. (K.) b2: Also A removal, departure, or journey; (Az, S, Msb, K;) and so ↓ رُحْلَةٌ, (Lh, Msb, K,) and ↓ رَحِيلٌ: (S, K: [the last said in the Msb to be and inf. n.:]) you say دَنَتْ رِحْلَتُنَا (S) or قَرُبَتْ رِحْلَتُنَا (Msb) [Our removal, &c., drew near, or has drawn near]: and إِنَّهُ لَذُو رِحْلَةٍ إِلَى المُلُوكِ and ↓ رِحْلَة Verily he is one who journeys, or has journeyed, to the kings: (Lh, TA:) and in like manner رُحْلَةٌ is used in the Kur cvi. 2: (TA:) b3: or ↓ رِحْلَةٌ with damm, (S, Msb, K,) signifies The thing to which one removes, departs, or journeys; (Az, Msb;) or the direction, or point, or object, to which one desires to repair, or betakes himself: (AA, S, Msb, K:) and also, (K,) or رُحْلَةٌ, (TA,) a single journey; (K, TA;) as ISd says: (TA:) you say, ↓ مَكَّةُ رُحْلَتِى Mekkeh is the point, or object, to which I desire to remove, or depart, or journey: (TA:) and ↓ أَنْتُمْ رُحْلَتِى Ye are they to whom I remove, or depart, or journey: (S, TA:) and ↓ أَنْتَ رُحْلَتُنَا Thou art the object to which we repair, or betake ourselves. (Msb.) And hence ↓ رُحْلَةٌ is applied to signify A noble, or an exalted, person, or a great man of learning, to whom one journeys for his [the latter's] need, or want, or for his [the former's] science. (TA.) b4: See also the next preceding paragraph, in three places.

رَحُولٌ: see رَاحِلَةٌ: b2: and رَحَّالٌ.

رَحِيلٌ A camel having the saddle (رَحْل [not رحالة as in Freytag's Lex.]) put upon him; as also ↓ مَرْحُولٌ. (K.) b2: See also رُحْلَةٌ, in four places.

A2: As a simple subst, or, accord. to the Msb, an inf. n.: see رِحْلَةٌ.

رِحَالَةٌ A سَرْج [or horse's saddle]: (K:) or a سَرْج of skins, (S, M, Msb, K,) in which is no wood; used for vehement running [of the horse]: (S, M, K:) ISd says also that it is one of the vehicles [or saddles] of women, like the رَحْل: but Az says that it is one of the vehicles [or saddles] of men, exclusively of women, i. e. not of women; as is also the رَحْل: and some say that it is larger than the سَرْج, covered with skins, and is for horses, and for excellent, or strong and light and swift, camels: (TA:) pl. رَحَائِلُ. (S.) When a man is hasty in doing evil to his companion, one says to him, اِسْتَقْدَمَتْ رِحَالَتُكَ [lit. Thy saddle has got before thee, or shifted forwards]: (S in the present art.:) it is a prov., meaning that has preceded than which another was more fit to do so. (S in art. قدم.) In the following saying of Imra-el-Keys, addressing his wife, فَإِمَّا تَرَيْنِى فِى رِحَالَةِ جَابِرٍ عَلَى حَرَجٍ كَالْقَرِّتَخْفِقُ أَكْفَانِى

[And either thou wilt see me upon the saddle of Jábir, upon a bier like the vehicle called قَرّ, my grave-clothes fluttering], he means, by the word رحالة, [merely] the حَرَج; there being in this case no رحالة in reality: it is like the saying, جَآءَ فُلَانٌ عَلَى نَاقَةِ الحَذَّآءِ, meaning [“ Such a one came upon] the sandal [or sandals]: ” Jábir is the name of a certain carpenter. (S.) A2: Also A ewe. (Ibn-'Abbád, TA.) [Hence,] رِحَالَهْ رِحَالَهْ is A call to the ewe, (Ibn-'Abbád, K,) on the occasion of milking. (Ibn-'Abbád, TA.) b2: and الرِّحَالَةُ is the name of A certain horse of 'Ámir Ibn-Et-Tufeyl; (K;) erroneously said by AO to be الحمالة. (TA.) رَحُولَةٌ: see رَاحِلَةٌ.

رَحَّالٌ Skilled in the saddling of camels. (K.) b2: Also A man who removes, or journeys, or travels, much; and so ↓ رَحَّالَةٌ, [or rather this signifies one who removes, or journeys, or travels, very much,] and ↓ رَحُولٌ: and ↓ رُحَّلٌ [pl. of رَاحِلٌ, q. v.,] persons who remove, or journey, or travel, much. (TA.) رَحَّالَةٌ: see what next precedes.

رَاحِلٌ Removing, (K, TA,) going, [going away, departing, going forth,] or journeying: (TA:) pl. رُحَّلٌ. (TA.) For another meaning assigned to the pl., see رَحَّالٌ.

رَاحِلَةٌ A she-camel that is fit to be saddled; (S, Msb, K;) thus some say; (Msb;) as also ↓ رَحُولٌ (S, K) and ↓ رَحُولَةٌ: (K:) or [generally a saddle-camel, or] a camel that is ridden, male or female: (S, Msb:) accord. to IKt, a she-camel that is strong to journey and to bear burdens; and such as a man chooses for his riding and his saddle on account of excellence, or generousness, or high breed, or of strength and lightness and swiftness, and of perfectness of make, and beauty of aspect: but this explanation is wrong: (Az, TA:) it signifies a he-camel, and a she-camel, that is excellent, or generous, or high-bred, or strong and light and swift: (Az, Mgh, TA:) the she-camel is not more entitled to this appellation than the he-camel: (Az, TA:) the ة is added to give intensiveness to the signification; as in دَاهِيَةٌ and بَاقِعَةٌ and عَلَّامَةٌ, epithets applied to a man: or, as some say, the she-camel is so called because she is saddled; and it is like عِيشَةٌ رَاضِيَةٌ meaning مَرْضِيَّةٌ, and مَآءٌ دَافِقٌ meaning مَدْفُوقٌ: or, as others say, because she is ذَاتُ رَحْلٍ [one having a saddle]; and in like manner, عِيشَةٌ رَاضِيَةٌ meansذَاتُ رَضًى, and مَآءٌ دَافِقٌ means ذُو دَفْقٍ: (TA:) the pl. is رَوَاحِلُ. (S, Msb.) It is said in a trad., تَجِدُونَ النَّاسَ بَعْدِى كَإِبِلٍ مِائَةٍ لَيْسَ فِيهَا رَاحِلَةٌ [Thou wilt find the people, or mankind, after me, like a hundred camels among which there is not a راحلة]: (Mgh, * TA:) because the راحلْ among a herd of camels is conspicuous and known. (TA.) b2: مَشَتْ رَوَاحِلِى, a phrase used by the poet Dukeyn, means (tropical:) I have become hoary and weak: or, as some say, I have forsaken my ignorant, or foolish, behaviour, and have restrained myself from foul conduct, and become obedient to my censurers; like as the راحلة obeys her chider, and goes. (TA.) رَاحُولٌ: see رَحْلٌ, first sentence.

رَاحُولَاتٌ A camel's saddle, (رَحْلٌ, Az, K,) or camel's saddles, so in the O, (TA,) variegated, figured, or embellished. (Az, O, K, TA.) [It is really, as well as literally, a pl.: for] a poet says, عَلَيْهِنَّ رَاحُولَاتُ كُلِّ قَطِيفَةٍ

[Upon them (referring evidently to she-camels) are variegated, figured, or embellished, saddles of every kind of villous, or nappy, cloth]. (TA.) أَرْحَلُ (tropical:) A horse white in the back; (S, Mgh, K;) because it is the place of the رَحْل [or rather of the رِحَالَة]; (Mgh, TA;) the whiteness not reaching to the belly nor to the rump nor to the neck: (TA:) and a sheep or goat black in the back: accord. to Abu-l-Ghowth, the fem., رَحْلَآءُ, applied to a mare, has the former meaning only: (S:) but شَاةٌ رَحْلَآءُ means a sheep or goat, or a ewe or she-goat, white in the back, and black in the other parts; and likewise black in the back, and white in the other parts: (S, K: *) so says Abu-l-Ghowth: (S:) and it is also explained as meaning black, but white in the place of the saddle, from the hinder parts of the shoulderblades: also as meaning white, but black in the back: Az adds that such as is white in one of the hind legs is termed رَجْلَآءُ [with جيم]. (TA.) تَرْحِيلٌ (assumed tropical:) A whiteness predominating over, or interrupted by, blackness, (شُهْبَةٌ,) or a redness, upon the shoulder-blades, (K, TA,) the place upon which lies the رَحْل [or camel's saddle]. (TA.) تَرْحِيلَةٌ A thing that makes thee to remove, go, go away, depart, go forth, or journey; expl. by مَا يُرَحّلُكَ. (TA.) مُرْحِلٌ One who breaks, or trains, and renders fit to be saddled, a camel or camels. (TA.) b2: A man having many [camels such as are termed]

رَوَاحِل [pl. of رَاحِلَةٌ]; like مُعْرِبٌ meaning “ having horses such as are termed عِرَاب ” (A'Obeyd, S.) A2: A camel strong in the back, [so as to be fit for the رَحْل,] after weakness. (IDrd, TA.) and A fat camel; though he be not excellent, or generous, or high-bred, or strong and light and swift: so in the “ Nawádir el-Aaráb. ” (TA.) See also رُحْلَةٌ, in two places.

مِرْحَلٌ: see رُحْلَةٌ, in two places.

مَرْحَلَةٌ [A station of travellers; i. e.] a place of alighting or abode, between two such places: (TA:) [and also a day's journey, or thereabout; or] the space which the traveller journeys in about a day: (Msb:) sing. of مَرَاحِلُ; (S, Msb, K;) which is also a pl. of مُرَحَّلٌ as an epithet applied to a بُرْد. (TA.) One says, بَيْنِى وَبَيْنَ كَذَا مَرْحَلَةٌ أَوْمَرْحَلَتَانِ [Between me and such a place, or thing, is a station or a day's journey or thereabout, or are two stations &c.]. (S, TA.) إِبِلٌ مُرَحَّلَةٌ Camels having their رِحَال [or saddles] upon them: and also camels whose رِحَال have been put down from them: thus having two contr. meanings. (K.) b2: And بُرْدٌ مُرَحَّلٌ A garment of the kind termed بُرْد upon which are the figures of a رَحْل [or camels' saddle], (K,) and the like thereof; as in the T: (TA:) the explanation that J has given of it, [or rather of مِرْطٌ مُرَحَّلٌ,] i. e. an إِزَار [or a waist-wrapper] of [the cloth called] خَزّ, upon which is an ornamented border, is not good: such is termed مُرَجَّلٌ, with جِيم: (K:) the pl. is مُرَحَّلَاتٌ and مَرَاحِلُ; both occurring in traditions; (TA in the present art.;) and the latter of them said in the T to be syn. with مَرَاجِلُ, which is pl. of مِرْجَلٌ [q. v.]. (TA in art. رجل.) مَرْحُولٌ: see رَحِيلٌ.

مُرْتَحَلٌ signifies [The act of removing or departing; i. e.] the contr. of مَحَلٌّ used in the sense of حُلُولٌ. (TA.) b2: And sometimes it signifies The place in which one alights, or descends and stops. (TA.) b3: Also The place of the رَحْل [which may here mean either the saddle or the saddling] of a camel. (TA.) الحَالُّ المُرْتَحِلُ: see art. حل.

مُسْتَرْحِلَةٌ, applied to a she-camel: see رُحْلَةٌ.

حل حَلَّ يَحُلُّ حُلُوْلاً: نَقِيْضُ الارْتِحالِ. والمَحَلُّ: نَقيضُ المُرْتَحَلِ. وحَلَلْتُ رَحْلي وَأَحْلَلْتُ. وا
لحِلَّةُ: قَوْمٌ نُزُوْلٌ. والمَحَلَّةُ: المَكانُ يَنْزِلُونَ فيه. والمَحَلُّ: مَصدَرٌ كالحُلُوْلِ والحَلِّ. وفي المَثَلِ: يا حامِلُ اذْكُرْ حَلاً. ورَوْضَةٌ مِحْلاَلٌ: أكْثَرَ القَوْمُ الحُلُوْلَ بها. والحُلُوْلُ والحِلاَلُ والحُلاّلُ والحُلَّلُ: جَمَاعَةُ الحالِّ. وهو في حِلَّةِ صِدْقٍ ومَحَلَّةِ صِدْقٍ. وحَلَلْتُ العُقْدةَ فَا
نْحَلَّتْ. ومَنْ قَرَأ: " يَحْلُلْ عليه غَضَبي " يقول: يَنْزل. ومَنْ قَرأ: يَحْلِلْ يقول: يَجِب. وحَلَّ الدَّينُ عليه مَحِلاًّ: وَجَبَ. ويَحِلُّ الهَدْيُ يَوْمَ النَّحْرِ بمِنّى. وحَلَّتِ العُقُوْبَةُ تَحِلُّ. والحَلاّلُ والحَلِيْلُ والحِلُّ: الحَلاَلُ بعَيْنِه. والحِلُّ - أيضاً -: ما جَاوَزَ الحَرَمَ. والرَّجُلُ الحَلاّلُ: الذي خَرَجَ من إحْرَامِه أوْ لم يُحْرِمْ، أحَلَّ يُحِلُّ إحْلالاً. والمُحِلُّ: الذي ليس له عَهْدٌ ولا حُرْمَةٌ. وحَلَّلْتُ اليَمِيْنَ تّحْلِيْلاً وَتَحِلَّةً. وضَرَبْتَهُ ضَرْبَاً تحْليلاً: شِبْهُ التَّعْزِيْرِ. وأعْطِه حُلاَنَ يَمِيْنِه: أي ما يُحَلِّلُ يَمِيْنَه. والحِلاَالُ: مَرْكَبٌ من مَراكِبِ النِّسَاء. والحَلَّةُ: مَوْضِعُ حَزْنٍ وصُخُوْرٍ بِبِلادِ بَني ضَبَّةَ. والحَلِيْلُ والحَلِيْلَةُ: الزَّوْجُ والمَرْأةُ والجَميعُ: الحَلائلُ والأحِلاّءُ والأحِلَّةُ. وحَلْحَلْتُ بالإِبل: قُلْتَ لها: حَلْ - بالتَّخْفِيفِ - زَجْرٌ. وحَلْحَلْتُ بالقَوْمِ: أزَلْتُهم عن مواضِعِهم. والحُلاَحِلُ: السَّيِّدُ الشُّجاعُ. والحُلَّةُ: ازارٌ ورِداءٌ. والمُحَلَّلُ: الشَّيْءُ اليَسِيْرُ. والإحْلِيْلُ: مَخْرَجُ البَوْلِ من الذَّكَرِ، واللَّبَنِ من طُبْيِ الفَرَسِ وخِلْفِ النّاقَةِ. والمَحَالُّ: الغَنَمُ الذي يَنْزِلُ اللَّبَنُ في ضَرْعِها من غَيْرِ نِتَاجٍ، الواحِدَةُ مُحِلٌّ. وبَعِيْرٌ أحَلُّ: في عُرْقُوْبَيْه حَلَلٌ: أي ضَعْفٌ. والحِلَّةُ: شَجَرَةٌ شَاكَّةٌ أَصْغَرُ من القَتَاد. والمُحِلاتُ: آلاتُ السَّفَرِ. والمُحِلُّ من النُّوْقِ: التي تُنْزِلُ دِرَّتها من غَيْر فَحْلٍ، أحَلَّت إحْلالاً. والحَلَّةُ: القِطْعَةُ من الحَرَّةِ السَّوْداء. والحُلانُ: الجَدْيُ، وقيل: الحَمَلُ، والجَميعُ: الحَلاَلِيْنُ. وقَتِيْلٌ حُلاّنٌ وحُلاّمٌ أي باطِلٌ دَمُه. والخُلاَّنُ: أنْ لا تَقْدِرَ على ذَبْحِ الشّاةِ وغيرِها فَتَطْعَنَها من حيثُ تُدرِكُها. وقيل: هو البَقِيْرُ الذي يَحِلُّ لَحْمُه بِذَبْحِ أُمِّه. والحَلِيْلُ: مِثْلُ الحَلاَل. والفَرَسُ الذي يُدْخَلُ بين فَرَسَيْنِ في الرِّهان: المُحَلِّلُ. وابْنُ المُحِلِّ: هو ابنُ قُدَامَةَ بنِ الأسْوَدِ في شِعْرِ ابن فَسْوَةَ، وله حَدِيْثٌ. واحْلِيْلاَءُ: اسْمُ مَوْضِعٍ. وحَلَّتِ المَرْأَةُ: خَرَجَتْ من العِدَّةِ.

حل

1 حَلَّ, (S, Mgh, Msb, K,) aor. ـُ inf. n. حَلٌّ, (S, Mgh, Msb,) He untied, or undid, (K, TA,) or opened, (S,) a knot: (S, Mgh, Msb, K:) this is the primary signification. (Er-Rághib, TA.) Hence, يَا عَاقِدُ اذْكُرْ حَلًّا [O tyer of a knot, bear in mind the time of untying: or حَابِلُ O binder, or tyer, of the rope: (see art. حبل:)] (S, TA:) or, as IAar relates it, يا حَامِلُ [O loader]: a prov., applied to the consideration of results; because a man may tie a load too tightly; and when he desires to untie it, may injure himself and his camel. (TA. [See also a similar saying below, in the second paragraph.]) And الشُّفْعَةُ كَحَلِّ العِقَالِ [The right of preemption is like the untying of the cord with which a camel's fore shank and arm are bound together]: meaning that it is accomplished as quickly and easily as the عقال is untied: the explanation that it passes away quickly, like the camel when his عقال is untied, is improbable. (Mgh, Msb. *) And hence the saying [in the Kur xx. 28], وَ احْلُلْ عُقْدَةً مِنْ لِسَانِى (assumed tropical:) [And loose Thou an impediment of, or from, my tongue]. (Er-Rághib, TA.) The pass. is pronounced by some حُلَّ, and by others حِلَّ: thus in the saying of El-Farezdak, فَمَا حِلَّ مِنْ جَهْلٍ حُبَى حُلَمَائِنَا وَ لَا قَابِلُ المَعْرُوفِ فِينَا يُعَنَّفُ

[And the garments of our forbearing men by which they support themselves in sitting by binding them, or making them tight, round the shanks and back are not loosed through ignorance, nor is the accepter of the benefit, among us, reproached]; the kesreh of the first ل [in the original form حُلِلَ] being transferred to the ح: but Akh heard it pronounced in this instance حُلَّ; and some, he says, in this word, and in others like it, as رُدَّ and شُدَّ, only impart to the dammeh somewhat of the sound of kesreh, by the pronunciation termed إِشْمَام. (S.) b2: [He, or it, dissolved, melted, or liquefied, a thing; as also ↓ حلّل, inf. n. تَحْلِيلٌ, often said of a medicine as meaning it acted as a dissolvent.]

حُلَّ, (M, K,) inf. n. as above, (TA,) meaning It was dissolved, melted, or liquefied, is said of anything congealed, frozen, or solid. (M, K.) b3: [(assumed tropical:) He solved a problem, or riddle, &c. b4: (assumed tropical:) He analyzed a thing; as also ↓ حلّل, inf. n. as above.]

b5: حَلَّ اليَمِينَ: see 2. b6: From حَلُّ الأَحْمَالِ عِنْدَ النُّزُولِ [The untying, unbinding, or loosing, of the loads on the occasion of alighting], حَلَّ, inf. n. حُلُولٌ, came to be used alone as meaning نَزَلَ [i. e. He alighted; or descended and stopped or sojourned or abode or lodged or settled; and simply he took up his abode; or he abode, lodged, or settled; in a place]. (Er-Rághib, TA.) You say, حَلَّ بِالْمَكَانِ (S, K) or بِالْبَلَدِ, (Msb,) and حَلَّ المَكَانَ (S, Mgh, * K) or البَلَدَ, (Msb,) aor. ـُ (S, Msb, K) and حَلِّ, (K,) both of which forms of the aor. are mentioned by Ibn-Málik, (TA,) inf. n. حُلُولٌ (S, Mgh, Msb, K) and حَلٌّ (S, K) and حَلَلٌ, which is extr., (K,) and مَحَلٌّ (S, TA) and مَحِلٌّ; (TA;) and بِهِ ↓ احتلّ (S, * K) and ↓ احتلّهُ; (K;) meaning نَزَلَ بِهِ [He alighted, or descended and stopped &c. (as above), in the place or the country or town &c.]. (Msb, K, TA.) And in like manner, حَلَّ بِالقَوْمِ and حَلَّ القَوْمَ (S, ISd, TA) and بِهِمْ ↓ احتلّ and ↓ احتلّهُمْ (ISd, TA) [He alighted, or descended and stopped &c., at, or in, the abode of the people or party]; and حَلَّ إِلَى

القَوْم signifies the same. (TA.) And حُلَّ المَكَانُ The place was alighted in, or taken as an abode; (TA;) was inhabited. (K.) [Hence, in philosophy, حُلُولٌ signifies (assumed tropical:) Temporary or separable, and permanent or inseparable, indwelling or inbeing: and حَلَّ بِهِ or فِيهِ (assumed tropical:) It had, or became in the condition of having, such indwelling or inbeing in it. And حَلَّ بِهِ or فِيهِ is often said of joy and grief and the like, meaning (assumed tropical:) It took up its abode in him. And كَذَا ↓ حَلَّ مَحَلَّ (assumed tropical:) It took, or occupied, the place of such a thing.] b7: And hence, (TA,) حَلَّ الهَدْىُ, (S, Msb, K,) aor. ـِ (S, Msb,) inf. n. حِلَّةٌ and حُلُولٌ, (S, K,) (tropical:) The beasts for sacrifice arrived at the place where it was lawful for them to be sacrificed, (S, K, TA,) or at the place in which they should be sacrificed. (Msb.) b8: حَلَّ said of a punishment has for its aor. ـُ and حَلِّ, and the inf. n. is حُلُولٌ: (Msb:) [but it is said that] حَلَّ العَذَابُ, aor. ـُ means (assumed tropical:) The punishment alighted, or descended: and حَلَّ, aor. ـِ (assumed tropical:) it was, or became, due, or necessitated by the requirements of justice to take effect: it is said in the Kur [xx. 83], فَيَحُلَّ عَلَيْكُمْ غَضَبِى (assumed tropical:) [test my anger alight upon you, or befall you]; or فَيَحِلَّ عليكم (assumed tropical:) [test it become due to you]; accord. to different readings: (S, O:) or when you say, حَلَّ بِهِمْ العَذَابُ, [you mean (assumed tropical:) The punishment alighted upon them, or befell them; and] the aor. is حَلُ3َ only: and when you say, حَلَّ عَلَىَّ, or لَكَ, [you mean (assumed tropical:) It became due to me, or to thee; and] the aor. is حَلَّ: أَنْ يَحُلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ [in the Kur xx. 89,] means (assumed tropical:) that anger should alight upon you, or befall you, from your Lord [accord. to those who read thus instead of يَحِلَّ; but the latter is the common reading]. (TA.) You say also, حَلَّ أَمْرُ اللّٰهِ عَلَيْهِ, aor. ـِ inf. n. حُلُولٌ, meaning (assumed tropical:) [The threatened punishment of God] was, or became, due to him, or necessitated by the requirements of justice to take effect upon him. (K.) And حَلَّ حَقِّى عَلَيْهِ, (Msb, * K,) aor. ـِ (Msb, K,) inf. n. حُلُولٌ, (Msb,) or مَحِلٌّ, (K,) (tropical:) My right, or due, was, or became, a thing the rendering of which was obligatory, or incumbent, on him. (Msb, * K, TA.) And حَلَّ الدَّيْنُ, (S, Msb, K,) aor. ـِ inf. n. حُلُولٌ, (S Msb,) (assumed tropical:) The debt was, or became, or fell, due; (K, * TA;) its appointed term, or period, ended, (Msb, TA,) so that the payment of it became due. (TA.) and حَلَّ عَلَيْهِ الدَّيْنُ (assumed tropical:) The payment of the debt became obligatory on him. (Mgh.) b9: حَلَّ, aor. ـِ inf. n. حِلٌّ (S, Mgh, Msb, K) and حَلَالٌ, (S,) (tropical:) It (a thing, S, Mgh, Msb) was, or became, lawful, allowable, or free; (S, TA;) لَكَ to thee: (S:) contr. of حَرُمَ: (Msb, K:) a metaphorical signification, from حَلُّ العُقْدَةِ [“ the untying of the knot ”]. (TA.) Hence the saying, الزَّوْجُ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَحِلَّ لَهَا الصَلَاةُ (assumed tropical:) [The husband is entitled to taking her back to the marriage-state as long as prayer is not lawful to her]. (Mgh.) And the saying, in a trad., لَمَّا رَأَى الشَّمْسَ قَدْ وَقَبَتْ قَالَ هٰذَا حِينُ حِلِّهَا, i. e. [When he saw that the sun had set, he said,] This is the time of its becoming lawful; meaning the prayer of sunset. (TA.) b10: [حَلَّ, aor. ـِ inf. n. حِلٌّ, (assumed tropical:) He was, or became, free from, or quit of, an obligation, or responsibility.] You say, جَعَلَهُ فِى حِلٍّ مِنْ قِبَلِهِ (assumed tropical:) [He made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to him.]. (TA.) [And أَنْتَ فِى حِلٍّ مِنْ كَذَا (assumed tropical:) Thou art free from, or quit of, obligation, or responsibility, with respect to such a thing.] and حَلَّ said of the مُحْرِم, (S, Msb,) or حَلَّ مِنْ إِحْرَامِهِ, (K,) inf. n. حَلَالٌ, (S,) or حِلٌّ, (Msb, K,) or both; (TA;) and ↓ احلّ, (S, Msb, K,) and ↓ تحلّل; (Bd and Jel in ii. 192;) (tropical:) He quitted his state of إِحْرَام: (Msb, K:) this, also, is a metaphorical signification, from حَلُّ العُقْدَةِ. (TA.) [Hence,] فَعَلَهُ فِى حِلِّهِ وَ حِرْمِهِ, and وحُرْمِهِ ↓ فى حُلِّهِ, (assumed tropical:) He did it when he was free from إِحْرَام and when he was in the state of احرام. (K.) And شُهُورُ الحِلِّ, (S,) or أَشْهُرُ الحِلِّ: (K:) see حِلٌّ, below, and حَلَّتِ المَرْأَةُ, (S, K,) [aor. ـِ inf. n. حِلٌّ and حُلُولٌ, (TA,) (tropical:) The woman quitted her [period termed] عِدَّة: (S, K:) this, too, is a metaphorical signification, from حَلُّ العُقْدَةِ: (TA:) or حَلَّتْ لِلزَّوَاجِ (assumed tropical:) she became free from any obstacle to marriage, as, for instance, by having accomplished the عِدَّة. (Msb.) [And (assumed tropical:) The woman became free from the marriage tie, by the death of her husband, or by divorce.] You say, أَنْتِ فِى حِلٍّ مِنِّى (assumed tropical:) Thou art divorced from me. (TA.) And حَلَّتِ اليَمِينُ (assumed tropical:) The oath [became discharged; and thus,] proved true. (Msb.) b11: حَلَّ, aor. ـِ inf. n. حَلٌّ, (assumed tropical:) He ran. (TA.) A2: حَلَّ بِهِ: see 4.

A3: حَلَّ, sec. Pers\. حَلِلْتَ, aor. ـَ inf. n. حَلَلٌ, He (a man) had a pain in his hips and [in the CK “ or ”] his knees. (K.) [See also حَلَلٌ, below.]2 حللّٰهُ: see 1, in two places: b2: and see also 4, in four places. b3: حلّل اليَمِينَ, (S, Mgh, Msb, K,) inf. n. تَحُلِيلٌ (Mgh, K) and ↓ تَحِلَّةٌ, (S, * Mgh, K,) and ↓ تَحِلٌّ, which is anomalous, (K,) or ↓ تَحِلَّةٌ is a simple subst., (Msb,) [and] so is ↓ حِلٌّ, (K, TA,) (assumed tropical:) He expiated the oath: (K:) or (assumed tropical:) he freed the oath from obligation by making an exception, or saying إِنْ شَآءَ اللّٰهُ, or by expiation: (Mgh, Msb:) or (assumed tropical:) he did that whereby he became free from violating, or failing of keeping, the oath; [generally meaning he made an exception in the oath, or he expiated it;] as also ↓ حَلَّهَا: (Msb:) and فِى يَمينه ↓ تحلّل (assumed tropical:) he made an exception, or said إِنْ شَآءَ اللّٰهُ, in his oath, (S, Mgh, K,) immediately: (TA:) and مِنْهَا ↓ تحلّل (assumed tropical:) he became quit of it by expiation, (Mgh, TA,) or by a violation of it requiring expiation, or by making an exception, or saying ان شاء اللّٰه, in it. (TA.) One says to him who goes to a great length in threatening, or him who exceeds the due bounds in what he says, أَبَا فُلَانٍ ↓ حِلًّا, meaning (assumed tropical:) Make thou an exception, or say ان شاء اللّٰه, O father of such a one, in thine oath; regarding him as a swearer: and in like manner one says, ↓ يَا حَالِفُ اذْكُرْ حِلًّا (assumed tropical:) [O swearer, bear in mind the making an exception, or saying ان شاء اللّٰه]. (S, * TA. [See a similar saying in the second sentence of this art.]) In the saying لَأَفْعَلَنَّ كَذَا ذٰلِكَ أَنْ أَفْعَلَ كَذَا ↓ إِلَّا حِلَّ, [the particle] الّا is syn. with لٰكِنَّ; and the meaning is said to be, (assumed tropical:) [I will assuredly do such a thing: but] the annulling of the obligation, or the expiation, of [that] my asseveration (قَسَمِى ↓ تَحِلَّةَ, or تَحْلِيلَهُ,) shall be my doing such a thing. (TA.) One says also, القَسَمِ ↓ فَعَلْتُهُ تَحِلَّةَ, meaning (assumed tropical:) I did it only enough to annul the obligation of, or to expiate, the oath; not exceeding therein the ordinary bounds. (S, Msb.) It is said in a trad., لَا يَمُوتُ القَسَمِ ↓ لِلْمُؤْمِنِ ثَلَاثَةُ أَوْلَادٍ فَتَمَسَّهُ النَّارُ إِلَّا تَحِلَّةَ, meaning (assumed tropical:) [Three children of the believer shall not die and the fire of Hell touch him]. save enough to annul the obligation of, or to expiate, the oath that is implied in the saying in the Kur [xix. 72], “There is not any of you that shall not come to it. ” (A' Obeyd, S, TA.) Hence تَحْلِيلٌ came to be applied to anything in which the ordinary bounds were not exceeded. (S, Msb.) One says, ضَرَبْتُهُ تَحْلِيلًا, (S, TA,) or ضَرْبًا تَحْلِيلًا, (K,) meaning (assumed tropical:) I beat him moderately; not exceeding the ordinary bounds. (K, * TA.) And Kaab Ibn-Zuheyr says, speaking of the feet of a she-camel, وَقْعُهُنَّ الأَرْضَ تَحْلِيلُ, meaning Their falling on the ground is without vehemence. (S.) [In like manner, also,] القَسَمِ ↓ تَحِلَّةَ is descriptive, by way of comparison, of littleness; as is اليَمِينِ ↓ تَحِلَّةَ: (Mgh:) or of anything occupying little time: (TA:) and القَسَمِ ↓ إِلَّا تَحِلَّةَ, in the trad. cited above, means (assumed tropical:) [slightly, or] with a slight touch. (Mgh.) A poet says, أَرَى إِبِلِى جَدُودَ فَلَمْ تَذُقْ مُقْسَمِ ↓ بِهَا قَطْرَةً إِلَّا تَحِلَّةَ (assumed tropical:) [I see my camels loathed the water of Jadood, so that they did not taste in it a drop save sparingly]. (S.) b4: حلّل مَا بِهِ مِنَ الدَّآءِ, inf. n. تَحْلِيلٌ, (assumed tropical:) He, or it, removed what was in him, of disease. (Har p. 231.) A2: حللّٰهُ الحُلَّةَ He clad him with the حُلَّة. (TA.) 3 حالّهُ He alighted, or descended and stopped or sojourned or abode or lodged or settled, with him; and simply he took up his abode, lodged, or settled, with him; syn. حَلَّ مَعَهُ. (K.) Yousay, يُحَالُّهُ فِى دَارٍ وَاحِدَةٍ [He takes up his abode, lodges, or settles, with him in one house]. (S.) And, of a woman, تُحَالُّ زَوْجَهَا فِى فِرَاشٍ [She takes her place with her husband in a bed]. (Mgh.) 4. احلّهُ He made him to alight, or descend and stop or sojourn or abide or lodge or settle; and simply he made him to take up his abode, to lodge, or to settle; syn. أَنْزَلَهُ; (S, K;) as also ↓ حللّٰهُ, and بِهِ ↓ حَلَّ: (K:) said also of a place [as though meaning it invited him to alight, &c.]. (ISd, TA.) So in the phrases احلّهُ المَكَانَ and بِالْمَكَانِ, and المَكَانَ ↓ حللّٰهُ, He made him to alight, or descend and stop &c., in the place. (K.) b2: احلّ بِنَفْسِهِ (assumed tropical:) [He caused punishment (العُقُوبَةَ being understood) to alight, or descend, upon himself; or] he did what necessitated, or he deserved, punishment. (S, K.) b3: احلّهُ اللّٰهُ عَلَيْهِ (assumed tropical:) God necessitated it, as suitable to the requirements of justice, to take effect upon him; namely, his threatened punishment (أَمْرَهُ). (K, * TA.) b4: And احلّهُ (tropical:) He (God, Msb and K, and a man, S, Msb) made it lawful, allowable, or free; as also ↓ حللّٰهُ, (S, Mgh, Msb, K, TA,) inf. n. تَحْلِيلٌ and ↓ تَحِلَّةٌ. (S.) Hence, [in the Kur ii. 276,] أَحَلَّ اللّٰهُ البَيْعَ (assumed tropical:) God has made selling to be lawful, or allowable, giving the choice to practise it or abstain from it. (Msb.) And hence also, أَحْلَلْتُ لَهُ الشَّىْءَ (assumed tropical:) I made, or have made, lawful, allowable, or free, to him, the thing. (S.) and أَحْلَلْتُ المَرْأَةَ لِزَوْجِهَا (assumed tropical:) I made, or have made, the woman lawful to her husband. (S.) b5: and أَحْلَلْتُهُ and ↓ حَلَّلْتُهُ (assumed tropical:) I made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to what was between me and him. (Ham p. 446.) And ↓ تحللّٰهُ (assumed tropical:) He made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to himself. (TA.) b6: أَحِلُّوا اللّٰهَ يَغْفِرْ لَكُمْ, or أَجِلُّوا, with ج, accord. to different readings of a trad.: see 4 in art. جل.

A2: احلّ as an intrans. verb: see 1, near the end of the paragraph. Also (assumed tropical:) He entered upon [any of] the profane months. (S, K.) And (assumed tropical:) He went forth to the حِلّ: (S, K:) or he became in the حِلّ; which means the region without the حَرَم [or sacred territory]: (Msb:) or he became free from, or quit of, an obligation [of any kind] that was upon him. (S, K.) b2: It is said in a trad., أَحِلَّ بِمَنْ أَحَلَّ بِكَ, meaning (assumed tropical:) Whoso quits the state of إِحْرَام, and makes it lawful to attack thee, and fights with thee, do thou so with him, though thou be in the state of احرام: or it means, if a man make lawful to him what is unlawful to him, as thy honour or reputation, and thy property, repel him from thyself in such a way as thou canst. (Sgh, TA.) b3: احلّت (assumed tropical:) She (a ewe or goat) secreted milk in her udder without bringing forth: (S, O:) or (assumed tropical:) she, (a ewe or goat, K, and a camel, TA,) after her milk had become scanty, or had dried up, yielded her milk abundantly in consequence of her having eaten the [herbage termed] رَبِيع: in which case she is said to be ↓ مُحِلٌّ. (K.) And احلّت عَلَى وَلَدِهَا (assumed tropical:) She (a camel) yielded her milk abundantly to her young one. (ISd, TA.) 5 تحلّل It passed away by becoming dissolved, melted, or liquefied. (KL.) [And تحلّل إِلَيْهِ (assumed tropical:) It became reduced by analysis to it: occurring in this sense in the TA, art. قطع, in two places.] b2: (assumed tropical:) It (a disease) went away by degrees. (Har p. 231.) b3: See also 1, near the end of the paragraph. [Hence,] (assumed tropical:) He became ↓ حَلَال, meaning he finished his prayer. (Har p. 348.) b4: تحلّل فِى يَمِينِهِ: and تحلّل مِنْهَا: see 2. b5: تحلّل السَّفَرُ بِالرَّجُلِ (assumed tropical:) [The journey caused the man to fall sick after it; or] the man fell sick after arriving from the journey. (ISd, K.) A2: تحلّلهُ: see 4.7 انحلّت العُقْدَةُ The knot became untied, or undone, (K, TA,) or opened. (S.) b2: [And انحلّ It became dissolved, melted, or liquefied. b3: (assumed tropical:) It (a problem, or riddle, &c.) became solved. b4: (assumed tropical:) It (a thing) became analyzed. b5: (assumed tropical:) He relaxed; or became free from self-restraint.] b6: انحلّت اليَمينُ (assumed tropical:) The oath became freed from obligation [by an exception made in it, or by expiation]. (Msb.) 8 احتلّ: see 1, in four places.10 استحلّهُ (assumed tropical:) He reckoned it, accounted it, esteemed it, or deemed it, lawful, allowable, or free: (S, O:) [and consequently, he profaned, desecrated, or violated, it; i. e., a thing that should be regarded as sacred, or inviolable:] or he took it as, or made it, lawful, allowable, or free: or he asked him to make it so to him. (K.) R. Q. 1 حَلْحَلَهُمْ He removed them, (S, K,) or unsettled them, from their place, (S,) or from their places, and put them in motion. (K.) b2: حَلْحَلْ بِالنَّاقَةِ, (S,) or بِالإِبِلِ, (K,) He said to the she-camel, (S,) or to the camels, (K,) حَلْ, (S, K,) or حَلٍ حَلٍ. (K.) R. Q. 2 تَحَلْحَلَ عَنْ مَكَانِهِ He removed from his place; or quitted it. (S.) And تَحَلْحَلُوا They removed from their places, and became in motion, (K, TA,) and went away. (TA.) حَلْ (S, K) and حَلٍ, the latter used in the case of connexion with a following word, (S,) or حَلٍ حَلٍ, (K,) A cry by which a she-camel is chidden, like as a male camel is by the cry حَوْب: (S:) or a cry by which camels are chidden; (K, * TA;) but only female camels; as also حَلِي. (TA.) حَلٌّ Oil of sesame, or sesamum. (S, K.) حُلٌّ: see 1, near the end of the paragraph.

حِلٌّ an inf. n. of 1 [q. v.], in several senses. (S, K &c.) b2: [Hence,] شُهُورُ الحِلِّ, (S,) or أَشْهُرُ الحِلِّ, (K,) [The profane months; i. e. all the months except those termed الأَشْهُرُ الحُرُمُ: see حَرَامٌ.]

A2: Also a simple subst. from حلّل اليَمِينَ: see 2, in four places.

A3: See also حَلَالٌ, in seven places. b2: [Hence,] الحِلُّ (assumed tropical:) The region that is without the حَرَم [or sacred territory]. (S, Msb, K.) A4: See also حَالٌّ.

A5: Also A butt; an object of aim, at which one shoots or throws. (K.) حّلَّةٌ: see مَحَلٌّ.

A2: A large basket, (K,) or a thing of the form of a large basket, (Sgh, TA,) of reeds, or canes, (Sgh, K, TA,) in which wheat is put: so in the conventional language of the people of Baghdád: (Sgh, TA:) but in that of Egypt, a copper cooking-pot: (TA:) [pl. حِلَلٌ.]

A3: The direction (جِهَة, and قَصْد,) of a thing; as also ↓ حِلَّةٌ: (K:) as when you say حلَّةَ الغَوْرِ in the direction of the Ghowr; syn. قَصْدَهُ. (Sb, TA.) A4: فِيهِ حَلَّةٌ In him is weakness, and languor; as also ↓ حِلَّةٌ. (M.) حُلَّةٌ [A dress consisting of] an إِزَار [i. e. a waist-wrapper] and a رِدَآء [or wrapper for the whole body], (S, M, Mgh, K,) or a بُرْد [which is another kind of wrapper for the whole body], or some other garment: (M, K:) only applied to a dress consisting of two garments (S, M, Nh, Msb, K) of one kind: (Nh, Msb:) or either of the two garments by itself: or a رِدَآء and a shirt, completed by a turban; or a good garment; but not so called when upon a man; for in this case it means two garments, or three: or any good new garment that is worn, thick or coarse, or fine or thin: (TA:) or a lined garment: (K:) but with the Arabs of the desert it means [a dress consisting of] three garments, i. e. a shirt and an إِزَار and a رِدَآء: (TA:) pl. حُلَلٌ (Msb) [and حِلَالٌ, as below]: accord. to A'Obeyd, حُلَلٌ means بُرُود of El-Yemen, (S, TA,) from various places; and a garment of this kind is asserted to be meant in a trad. in which it is said that the best kind of grave-clothing is the حُلَّة: it is also said that حُلَلٌ is applied to the وَشْى and حِبَر and خَزّ and قَزّ and قُوهِىّ and مَرْوِىّ and حَرِير. (TA.) b2: Also (assumed tropical:) A weapon, or weapons: (Sgh, K:) pl. حُلَلٌ and حِلَالٌ. (K.) You say, لَبِسَ حُلَّتَهُ, meaning (assumed tropical:) He wore, or put on, his weapon, or weapons. (Sgh, TA.) b3: Also [like إِزَارٌ] (tropical:) A wife. (TA.) حِلَّةٌ A mode, or manner, of حُلُول [i. e. alighting, taking up one's abode, lodging, or settling]. (K.) b2: See also حَالٌّ, in three places. b3: and see مَحَلٌّ, in two places. b4: Also (tropical:) A collection of بُيُوت [i. e. tents, or houses,] (Msb, K) of men; (K;) as also ↓ مَحَلَّةٌ: (Har p. 333:) or (K) a hundred thereof, (Msb, K,) and more: pl. حِلَالٌ. (Msb.) b5: (assumed tropical:) A sitting-place, or the people thereof; syn. مَجْلِسٌ: [or] (assumed tropical:) a place of assembly: pl. as above. (K.) A2: See also حَلَّةٌ, in two places.

حَلَلٌ A laxness in the legs of a beast: or in the tendons, or sinews, (K,) and weakness in the نَسَا [q. v.], (TA,) with laxness of the hock: or it is peculiar to camels: (K:) and signifies a weakness in the عُرْقُوب [i. e. hock, or hock-tendon,] of a camel; (Fr, S, O;) or in each عرقوب of a camel: (M, TA:) if in the knee, it is termed طَرَقٌ. (Fr, S.) b2: And Paucity of flesh in the posteriors and thighs; or smallness and closeness of the buttocks; or paucity of flesh in the thighs; syn. رَسَحٌ; (K;) in a woman. (TA.) b3: and Pain in the hips, or haunches, and the knees, in a man. (K.) حَلَالٌ (tropical:) Lawful, allowable, or free; contr. of حَرَامٌ; (S, Msb, K;) as also ↓ حِلَالٌ (K) and ↓ حِلٌّ (S, Mgh, Msb, K) and ↓ حَلِيلٌ: (K:) a metaphorical signification, from حَلُّ العُقْدَةِ [“ the untying of the knot ”] : according to some, meaning what is not forbidden; and therefore including what is disapproved and what is not disapproved: accord. to others, that for which one is not punishable. (TA.) [Hence, مَالٌ حَلَالٍ (assumed tropical:) Wealth lawfully acquired. And اِبْنُ حَلَالٍ (assumed tropical:) A legitimate son: and an ingenuous, or honest, person.] And الحُلْوُ الحَلَالُ (tropical:) Language in which is nothing that induces doubt, or suspicion: (K, TA:) and the man in whom is nothing that induces doubt, or suspicion. (TA in art. حلو.) And لَكَ ↓ هُوَ حِلٌّ (tropical:) It is lawful, allowable, or free, to thee. (TA.) And بِلٌّ ↓ هُوَ حِلٌّ, meaning the same; (S;) or وّبِلٌّ ↓ حِلٌّ; (K;) and هِيَ وَبِلٌّ ↓ لِشَارِبٍ حِلٌّ: (TA:) see art. بل. b2: (tropical:) A man who has quitted his state of إِحْرَام; (S, Msb, K;) as also ↓ مُحِلٌّ, (Msb,) and ↓ حِلٌّ, (S, Msb,) and مِنَ الإِحْرَامِ ↓ حِلٌّ; (S, TA;) or this last signifies one who has not become in that state: (TA:) by rule one should say حَالٌّ, which is not used in this sense. (K.) b3: (tropical:) A woman free from any obstacle to marriage, as, for instance, by having accomplished the عِدَّة. (Msb.) b4: See also 5.

حِلَالٌ: see حَلَالٌ.

حَلِيلٌ: see حَلَالٌ. b2: Also A fellow-lodger, or fellow-resident, of another, in one house: fem. with ة. (S.) b3: And hence, (TA,) A husband: (S, Msb, K:) and with ة a wife; (S, Mgh, Msb, K;) as also without ة: (K:) or they are so called because each occupies a place, in relation to the other, which none beside occupies: (Msb:) [but there may be two or more wives to one man:] accord. to some, they are so called because the husband is lawful to the wife, and the wife to the husband: but the word, [or rather each word,] thus applied, is ancient: not a law-term: the pl. is حَلَائِلُ. (TA.) b4: Also A neighbour: (Msb:) fem. with ة. (S.) b5: And A guest. (Msb.) حَلَّالٌ (assumed tropical:) One who solves astronomical problems. (TA.) حَلَّانٌ: see تَحِلَّةٌ. b2: دَمُهُ حُلَّانٌ (assumed tropical:) His blood goes for nothing; or is of no account. (K.) حَلْحَالٌ [The act of chiding a she-camel, or she-camels, by the cry حَلْ: a subst. from حَلْحَلَ; like زَلْزَالٌ from زَلْزَلَ: or] a subst. derived from حَلْ, or حَلٍ. (TA.) حُلَاحِلٌ A grave, staid, or sedate, chief: (S:) or one who is grave, staid, or sedate, in his sittingplace; a chief among his kinsfolk: (TA:) or a courageous chief: or a portly man, characterized by much manly virtue: or grave, staid, or sedate, with a forbearing, or clement, disposition: applied to a man: (K:) never to a woman: (TA:) and ↓ مُحَلْحَلٌ signifies the same: (K:) or the former, a chief with whom men often alight, or abide: (Har p. 69:) pl. حَلاحِلُ. (S.) حَالٌّ [Untying, undoing, or opening, a knot:] act. part. n. of حَلَّ in the phrase حَلَّ العُقْدَةَ. (Msb.) b2: [And hence, (see 1,)] Alighting, or descending and stopping or sojourning or abiding or lodging or settling; or simply taking up one's abode; or abiding, lodging, or settling; in a place; syn. نَازِلٌ; (K, TA;) as also ↓ حِلٌّ; occurring in the Kur xc. 2: (TA:) pl. of the former حُلُولٌ and حُلَّالٌ and حُلَّلٌ, (K,) and quasi-pl. n.

↓ حِلَّةٌ; (TA [in which it is in one place called a pl. (not a quasi-pl. n.) of حَالٌّ];) and the pl. of حِلَّةٌ is حِلَالٌ. (TA.) You say حَىٌّ حُلُولٌ A tribe that is [abiding] in one place. (Ham p. 171.) And ↓ قَوْمٌ حِلَّةٌ A people, or party, alighting, &c., (S, Msb, K,) and comprising a numerous company: and in like manner, ↓ حِىٌّ حِلَّةٌ, (S,) and حَىٌّ حِلَالٌ, (S, TA,) a numerous tribe [alighting, &c.]. (TA.) [See also نَظَرٌ.] b3: Hence, الحَالُّ المُرْتَحِلُ (assumed tropical:) He who completes the reading, or reciting, of the Kur-án, and then immediately recommences it; likened to him who travels much, and does not come to his family: or the warrior who does not return from his warring. (TA.) b4: دَيْنٌ حَالٌ (assumed tropical:) A debt of which the appointed term, or period, is ended; (Msb;) a debt falling due; (TA;) contr. of مُؤَجَّلٌ. (Mgh.) b5: See also مُحَلَّلٌ.

أَحَلُّ Having what is termed حَلَلٌ [q. v.]: fem.

حَلَّآءُ: and pl. حُلٌّ, applied to horses, (K, TA,) and to camels, and to wolves: (TA:) a camel having a weakness in the عُرْقُوب [i. e. hock, or hock-tendon]: (Fr, S:) and having a laxness in his legs: it is discommended in everything, except the wolf. (S.) b2: The fem., applied to a woman, signifies Having little flesh in the posteriors and thighs; or having small and close buttocks; or having little flesh in the thighs. (TA.) إِحْلِيلٌ (S, Msb, K) and ↓ تِحْلِيلٌ (K) The orifice through which the urine passes forth (S, Msb, K) from the penis of a man: (K:) and the orifice through which the milk passes forth from the breast (S, Msb, K) and from the udder. (S, Msb.) تَحِلٌّ: see 2, near the beginning.

تَحِلَّةٌ: see 2, in nine places: and see also 4. b2: Also (assumed tropical:) A thing with which an oath is expiated; (K;) [and so ↓ حُلَّانٌ; as in the saying,] أَعْطِهِ حُلَّانَ يَمِينِهِ (assumed tropical:) Give thou to him that with which he may expiate his oath. (ISd, K.) تِحْلِيلٌ: see إِحْلِيلٌ.

مَحَلٌّ A place where a person or party alights, or descends and stops or sojourns or abides or lodges or settles; a place of alighting, or descending and stopping &c.; or simply where one takes up his abode, abides, lodges, or settles; (S, Msb, TA;) as also ↓ مَحِلٌّ: (Msb:) and ↓ مَحَلَّةٌ (S, Msb, K) and ↓ حِلَّةٌ, (S,) or ↓ حَلَّةٌ, (K,) signify a [particular, or special,] place of alighting, or descending and stopping &c., (S, Msb, K,) of a people or party: (S, Msb:) the pl. of مَحَلٌّ is مَحَالُّ; and the pl. of مَحَلَّةٌ is مَحَلَّاتٌ. (TA.) You say, صِدْقٍ ↓ هُوَ فِى حِلَّةِ, i. e. صِدْقٍ ↓ فى مَحَلَّةِ [He is in a good, or an excellent, place of alighting, &c.]. (S.) b2: [Hence, (assumed tropical:) A place, in a general sense. Thus in the phrase, حَلَّ مَحَلَّ كَذَا: see 1. And in the phrases, used in grammar, مَحَلُّهُ الرَّفْعَ (assumed tropical:) Its place in construction is that of the nominative case; and مَرْفُوعٌ مَحَلًّا (assumed tropical:) Virtually in the nominative case by reason of the place which it occupies in construction; and the like.] b3: [Hence, also,] a term applied by Ks to (assumed tropical:) An adverbial noun of place or time. (T voce ظَرْفٌ.) b4: [Hence, also, (assumed tropical:) A person, considered as one in whom some quality has place.] You say, هُوَ مَحَلٌّ لِأَنْ يُقَالَ فِيهِ إِنَّهُ لَخَيْرٌ وَعَسَى أَنْ يَفْعَلَ خَيْرًا (assumed tropical:) [He is a person fit, or proper, for one's saying of him, Verily he is good, and may-be he will do good]. (A and TA in art. ان.) A2: It is also an inf. n. (S, TA. [See 1.]) مَحِلٌّ: see مَحَلٌّ. b2: Also The lawful place of slaughter of a beast for sacrifice; (S;) accord. to some, to the pilgrim on the general day of sacrifice, and to the performer of the عُمْرَة on the day of his entering Mekkeh; or, as others say, to him who is in the state of إِحْرَام. (TA.) b3: And The term, or period, of falling due of a debt. (S, TA.) A2: It is also an inf. n. (K, TA. [See 1.]) مُحَلٌّ: see مُحَلَّلٌ.

مُحلٌّ [Making one to alight, or descend and stop &c.]. [Hence,] المُحِلَّتَانِ (assumed tropical:) The cooking-pot and the hand-mill: and المُحِلَّاتُ the cooking-pot and the hand-mill and the bucket and the knife and the axe and the instrument for striking light (قَدَّاحَة, S, or زَنْد, K) and the water-skin (S, K) and the bowl: (K:) for he who has with him these things alights, or abides, wheresoever he will; but he who has not must be near to persons from whom he may borrow some one or more thereof. (S.) [Hence, also,] تَلْعَةٌ مُحِلَّةٌ (assumed tropical:) A تلعة [q. v.] comprising one بَيْت [or tent], or two. (O, K.) b2: (assumed tropical:) [Making a debt to fall due.] The Arabs used to say, when they saw the new moon, لَا مَرْحَبًا بِمُحِلِّ الدَّيْنِ وَ مُقَرِّبِ الآجَالِ (assumed tropical:) [No welcome be to that which makes the debt to fall due, and makes near the appointed periods!]. (TA.) b3: See also حَلَالٌ. b4: Also (assumed tropical:) One with whom it is lawful to fight: (S in art. حرم:) or whom it is lawful to slay: (TA:) contr. of مُحْرِمٌ, in the former sense, (S ubi suprà,) or in the latter sense. (TA.) b5: (assumed tropical:) One who has no claim, or covenanted right, to protection, or safeguard, or respect; (S, TA;) contr. of مُحْرِمٌ, in this sense also. (S.) b6: (assumed tropical:) A man who violates that which is sacred: or who does not hold that there is any sacredness pertaining to the sacred month. (K.) b7: See also 4, last sentence but one.

مَحَلَّةٌ: see مَحَلٌّ, in two places: b2: and see also حِلَّةٌ.

مُحَلَّلٌ: see مِحْلَالٌ. Also Any water at which camels have abode, and which they have consequently rendered turbid. (K.) A2: مُحَلَّلٌ لَهُ A man whose remarriage to his wife whom he has trebly divorced has been made lawful to him by her having been married to, and divorced by, another man; (Mgh, * TA;) as also لَهُ ↓ مُحَلٌّ (Mgh) and لُهُ ↓ مَحْلُولٌ (TA) and ↓ حَالٌّ, (ElKarkhee, Mgh,) or this last signifies [properly] one whose wife is lawful to him. (TA.) A3: مٌحًلَّلٌ also signifies A thing little in quantity. (K.) مُحَلِّلٌ (assumed tropical:) A man who marries a woman that has bee trebly divorced, (S, Msb, K, TA,) on the condition of his divorcing her after consummation of the marriage, (TA,) in order that she may become lawful to [be remarried to] the former husband. (S, Msb, K, TA.) b2: In a case of racing, (assumed tropical:) He that intervenes between two contending for a stake or stakes, (S,) or the third horse in a contest for a stake or stakes; (K;) if he outstrip, he takes [the stake or stakes]; and if he be outstripped, he is not fined: (S, K:) the case is this: two men lay two stakes; and then another comes, and starts his horse with the two others, without [laying] a stake; if one of the first two outstrip, he takes the two stakes, and this is lawful because of the third; but if the مُحَلِّل outstrip, he takes the two stakes; and if he be outstripped, there is no fine for him: he must be a horse of which one is sure that he may outstrip; otherwise it is termed قِمَارٌ: and he is also called دَخِيلٌ: (TA:) the مُحَلِّل in racing is so called because he makes lawful the contest for a stake or stakes, which had otherwise been unlawful. (Msb.) مِحْلَالٌ A place, (S,) or a meadow (رَوْضَةٌ), (K,) and a land (أَرْضٌ), (TA,) and a house (دَارٌ), (Mgh and Msb in art. اتى,) in which people alight, or descend and stop, or abide, much, or often; (S, K, TA, and Mgh and Msb ubi suprà;) as also ↓ مُحَلَّلٌ applied to a place: (S, TA:) or chosen as a place of alighting, &c.: or, accord. to ISd, that makes [or invites] people to alight, &c., in it much, or often; because a word of the measure مِفْعَالٌ has only the meaning of an act. part. n.: and, as some say, a meadow and a land are only thus called if abounding with herbage wholesome to the cattle. (TA.) مَحْلُولٌ: see مُحَلَّلٌ.

مُحَلْحَلٌ: see حُلَا حِلٌ.

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

عدو

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

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

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

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

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

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

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

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

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

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

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

عُدًى: see the next paragraph.

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

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

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

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

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

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

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

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

A4: And see عِدًى, and عِدْوَةٌ.

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

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

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

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

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

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

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

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

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

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

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