خدع

With the maṣdar given above, and apparently from that first meaning: he doubled it, or folded it, one part upon another; said of a garment, or piece of cloth.

This use is, according to some, derived from the meaning above., maṣdar خَدْعٌ and خِدْعٌ, or the latter is a simple noun; and خَدِيعَةٌ, or this too is a simple noun, like خِدَاعٌ [which is also a maṣdar of form 3] and like خُدٌعَةٌ.

Synonymous with خَتَلَهُ: he wanted to do something foul, abominable, or evil to him without his knowing where it came from. Or he acted deceitfully with him, pretending to him the opposite of what he was hiding. Or he made him give up the object he had in view by pretending to him the opposite of what he was hiding. Er-Rāghib.

[and خِدَاعٌ].

Maṣdar تَخْدِيعٌ; or this last means he deceived him, or outwitted him, much.

خادعهُ is synonymous with كَايَدَهُ [which has the first of the meanings given in this sense to خَدَعَهُ], or it means he practised mutual deceit with him, deceiving him and being deceived by him; and this last meaning, if not each meaning, may be what is intended here by كايده, for Bd says (on 2:8) that مُخَادَعَة is between two parties.

Or it means he strove, or wanted, to deceive him, or outwit him. Kemál Páshá Zádeh says that one says of a man خادع when he has not got what he wanted, and خَدَعَ when he has got it (I find this in a marginal note in a copy of the MS, and also in the Kull p. 178); for many a verb of the measure فَاعَلَ relates to one party only, as in عَاقَبْتُ اللِّصَّ and طَارَقْتُ النَّعْلَ.

Or it means, like خَدَعَهُ, he pretended to him something different from what was in his mind.

In the Qur'ān 2:8, يُخَادِعُونَ ٱللّٰهَ وَٱلَّذِينَ آمَنُوا, meaning: they pretend to God and to those who have believed something different from what is in their minds, hiding unbelief and pretending belief; for when they do this to the believers, they do it to God.

And in 4:141, يُخَادِعُونَ ٱللّٰهَ وَهُوَ خَادِعُهُمْ: [they strive, or want, to deceive God, or] they think that they deceive God, but He is their deceiver, that is, the one who repays them for their خِدَاع [or deceit]; or the meaning is that they deceive the friends of God.

In line with this last rendering, and with the one given in the K, Aboo-Hayáh reads in the earlier passage يَخْدَعُونَ ٱللّٰهَ. The passage goes on وَمَا يُخَادِعُونَ إِلَّا أَنْفُسَهُمْ [but they deceive no one except themselves]; that is, the result of their خِدَاع falls on no one but themselves. Here again Aboo-Hayáh reads يَخْدَعُونَ. Muärrik reads يَخَدِّعُونَ وَمَا, meaning يَخْتَدِعُونَ.

According to IAar, الخَدْعُ means مَنْعُ الحَقِّ [preventing someone from finding, or accepting, the truth].

['He deceived him,' or the like, seems to be generally taken as the primary meaning of خَدَعَهُ, since it comes first in all the lexicons I can consult; but Bd says (on 2:8) that this meaning comes from خَدَعَ, said of the ضَبِّ, and that the primary meaning of خَدْعٌ is concealing. The action of the ضبّ, however, as will appear below, implies and arises from a wish to deceive; and so, often, does the act of concealing.]

Apparently from the meaning above.

. Said of a lizard of the kind called ضَبّ [as though meaning either خَدَعَ المُحْتَرِشَ, it deceived the hunter, or خَدَعَ نَفْسَهُ, it concealed itself]; also خَدَعَ فِى حُجْرِهِ.

Or it scented a man and so entered its hole, in order not to be caught; also انخدع. Or it entered its hole by a twisting course; and in the same way a gazelle entered its covert. Mostly said of a ضبّ. Abu-l-'Omeythil.

Said also of other things: of a fox, he took to going right and left deceitfully, or guilefully; and of a man, he hid himself from another, and he assumed a disposition that was not his own. [See also خِدَاعٌ below.]

From خَدَعَ, said of the ضبّ.

Like خَضَعَتْ. In the TA, under the article خضع.

It also means his eye did not sleep, since خَدَعَتِ العَيْنُ means the eye did not sleep.

As indicated in the S. Or مَا خَدَعَتْ بِعَيْنِهِ نَعْسَةٌ, or خَدْعَةٌ, that is نَعْسَةٌ, meaning a slumber did not pass by his eye.

Several other figurative meanings have come from the same source; examples follow.

Ibn-'Abbād.

see خَادِعٌ below.

Or the market became dull in traffic; also انخدعت, or انخدع (but سوق is generally feminine). Some say it means the market became brisk in traffic, so the verb appears to have two opposite meanings.

Said of a man.

Said of a time, with: its rain became little. And said of rain: it became little.

Said of spittle, or saliva: it dried; or it became little, and dried, in the mouth; or it became deficient — and when it becomes deficient it becomes thick, and when it becomes thick it becomes stinking; or it became corrupt.

In the same way, said of a thing: it became corrupt, or bad. [See also خَادِعٌ below.]

Said of a generous man: he refrained from giving, and refused.

Or he was deceived in war time after time, so that he became skilful; or he became experienced in affairs; or he became experienced in affairs, sound in judgement, cunning, and guileful.

Or الحَمْدَ; a phrase used by Er-Rá'ee.

Or he pretended to be deceived, or outwitted, without being so; also انخدع.

See also form 6.

One whom people deceive, beguile, or outwit much, just as لُعْنَةٌ means one who is much cursed.

[See again خَدْعَةٌ. The comparison of خُدْعَةٌ in one sense with لُعْبَةٌ, and in another sense with لُعْنَةٌ, suggests that one of the explanations above may perhaps rest on a mistranscription. On فُعْلَةٌ as the measure of a word having the sense of an ism mafʿūl, see a remark of IB under لَقَطٌ.]

See also خَدِيعَةٌ.

And see also خَدْعَةٌ.

Or, as some say, it means its hiding itself, staying long in its hole, seldom appearing, and being very cautious.

Said of the lizard called ضبّ, when it is attacked by a serpent, or hunted by a man who feels the head of its hole so that the lizard may take him for a serpent. If the ضب is experienced, it puts out its tail to half the length of the hole; if it feels a serpent, it strikes it and cuts it in two; and if it is a hunter, it does not let him take hold of its tail, and so it escapes, for the hunter does not dare put his hand into the hole, since the hole may not be free from a scorpion whose sting he fears — a strong friendship holds between the ضب and the scorpion, and the lizard uses the scorpion to defend itself from the hunter.

Also a she-camel that yields milk abundantly at one time and withholds it at another.

The lizard is of the kind called ضبّ; also خَدِعٌ.

Because of its variableness, الخُدَعَةُ is a name for fortune, or time.

Or a market dull in traffic; or a market in which one cannot get a thing because of its dearness.

خَادِعٌ also means anything unsaleable, or hard to sell, and in little demand.

According to Fr, the Benoo-Asad use the adjective مُخَادِعُ [perhaps a mistake for خَادِعٌ] in the sense of high, or dear, applied to a price.

Also خَدُوعٌ: a road which one does not know.

It also means a road deviating from the right course; and so خَيْدَعٌ, a road which one does not know.

From خَدَعَ, said of rain, or of spittle, and so figurative at two removes; or, as some say, years in which there is much rain but little produce.

خَادِعٌ also means corrupt, or bad, applied to food and other things.

Also a person in whose love, or affection, no confidence is placed.

And hence الخَيْدَعُ is also applied to the mirage, according to some.

For the same reason, it is also applied to the cat.

This phrase comes from the earlier of the last two meanings, so that it is figurative at two removes.

طَرِيقٌ خَيْدَعٌ: see خَادِعٌ, in the latter part of the article.

Also a small door in a large door. Ibn-'Abbād.

See also مُخْدَعٌ.

The veins meant are the اخدع.

The preceding phrase also means that such a one is a person who resists, unyielding and uncomplying.

This last is said to one who is proud.

And hence the latter means a man deceived, or outwitted, in war time after time, so that he has become experienced, or so that he has become skilful; or experienced in affairs; or experienced in affairs, sound in judgement, cunning and guileful; or marked by deceit, or guile, in war.