عدو

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Form 1عَدَاهُ12 senses · 4 main

maṣdarعَدْوٌ عَدَآءٌmuḍāriʿيَعْدُو

Core sense — he passed from it to another; he transgressed against him; he rangenerated

1.1he passed from it, a thing or an affair, to another, and left it—عَدَا عَنْهُ

First person عَدَوْتُهُ.

he passed from it to another, and left it—تعدّاه

he passed from it to another—عَدَّيْتُهُ

Maṣdar تَعْدِيَةٌ; but I do not find this form elsewhere, and think that one should correctly say عَدَّيْتُ عَنْهُ, in agreement with what follows.

leave this, and turn from it to another—عَدِّ عَنْ هٰذَا

turn your anxiety to something other than him, or it—عَدِّ هَمَّكَ إِلَى غَيْرِهِ

I turned anxiety away from me—عَدَّيْتُ عَنِّى الهَمَّ

turn the beast you are riding towards someone other than me—عَدِّ عَنِّى إِلَى غَيْرِى

turn your eye away from what you see—عَدِّ عَمَّا تَرَى

the thing, or affair, passed from him—عَدَاهُ الأَمْرُ

the thing, or affair, passed from him—تعدّاهُ

This appears to come from the phrase that follows; the object is left out altogether, so that the verb becomes as though it were intransitive, and there are many instances like this in the language.

Said to one who has pursued you.

[See an example of the first of these verbs in the Ham. p. 125.]

[See an example in the first paragraph of art. عدم.]

the mange, or scab, passes from the one who has it to the one near him—إِنَّ الجَرَبَ لَيَعْدُو

such a one did not leave off doing such a thing—مَا عَدَا فُلَانٌ أَنْ صَنَعَ

The Arabs say this, meaning that the second man becomes mangy, or scabby.

Or, according to an explanation of the verb in a similar phrase, he did not delay doing it.

Er-Rāghib: العَدْوُ primarily means transition; or going, or passing, beyond a limit, or beyond the usual limit; and failure to combine.

1.1.1figurative · مجازhe went, or passed, beyond it; he exceeded it; he transgressed it—عَدَاهُ

Muḍāriʿ as above.

he went beyond his proper limit; he exceeded it; he transgressed it—عَدَا طَوْرَهُ

he went, or passed, beyond what was true, or right—تعدّى الحَقَّ

he went, or passed, beyond what was true, or right—اعتداهُ

he went, or passed, beyond what was true, or right—عَنِ الحَقِّ

he went, or passed, beyond what was true, or right—فَوْقَ الحَقِّ

does he not transgress what is right who begins by acting injuriously?—أَمَا عَدَا مَنْ بَدَا

In this saying the vulgar wrongly leave out the interrogative أ.

what was biting to the tongue reached an excessive degree, so that it became acid—عَدَا القَارِصُ فَحَرَزَ

Meaning that the affair, or case, became distressing; see art. قرص.

1.1.2he acted wrongfully, unjustly, or tyrannically against him; he transgressed against him—عَدَا عَلَيْهِ

The first and third of the maṣdars of عَدَا mentioned above occur in the Qur'ān 6:108 according to different readings.

Maṣdars عَدْوٌ, عَدَآءٌ, عُدُوٌّ, عُدْوَانٌ, عِدْوَانٌ, عُدْوَى, تعدّى and اعتدى.

Or he acted aggressively against him, in agreement with the explanation of the maṣdar of the last of these verbs given below; see an example in a verse cited under رِيحٌ. Or he acted with excessive wrongfulness against him.

he acted wrongfully, or transgressed, against him—اعدى

you have deviated from what is right in your speech—أَعْدَيْتَ فِى مَنْطِقِكَ

Er-Rāghib: الاِعْتِدَآءُ is the exceeding of what is right; it is sometimes by way of aggression, and sometimes by way of requital, and instances of its verb used in both these ways occur in the Qur'ān 2:190.

It is said that العُدْوَانُ means sheer, unmixed wrongful, unjust, or tyrannical conduct; or, as some say, the worst of such الاِعْتِدَآء in strength, or deed, or state or condition.

Qur’ān 2:194 approximate — somewhere between 2:191 and 2:223 Lane cites “Kur ii. 190”

Qur’ān 6:108 approximate — somewhere between 6:105 and 6:125 Lane cites “Kur vi. 108”

Qur’ān 2:194 the verse Lane’s citation points to, and it uses this root

ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَـٰتُ قِصَاصٌ ۚ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.3he acted corruptly towards him—عَدَا عَلَيْهِ

1.1.4he had his property stolen, and was wronged—عُدِىَ عَلَيْهِ

he stole the goods—عَدَا عَلَى القُمَاشِ

Said of a thief: he stole the قماش, meaning goods, or utensils and furniture.

said in the TA to be like سَحَابٌ, but in the CK عَدًا.

he stole the goods—عُدْوَانٌ

In the M written with damm and fatḥ, that is, عُدْوَان and عَدْوَان.

he stole the goods—عَدَوَانٌ

he stole what was behind him—عَدَا فِى ظَهْرِهِ

So in the A, art. ظهر.

Or he acted wrongfully in respect of what was behind him; for لِصٌّ عَادِى ظَهْرٍ is explained by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ, so that it appears to mean a thief who has acted wrongfully in respect of what was behind one, and stolen it.

1.1.5he leaped upon him, or it—عَدَا عَلَيْهِ

1.1.6he ran; or he rose in his running—عَدَا

maṣdars عَدْوٌ, عَدًا, عُدُوٌّ, عَدَوَانٌ and تَعْدَآءٌ; explained as أَحْضَرَ.

Or he went a pace nearly the same as that termed هَرْوَلَةٌ, not so quick as that termed جَرْىٌ; or he went a pace less quick than شَدٌّ and quicker than مَشْىٌ; see art. سعى.

Or he went quickly, or swiftly, for العَدْوُ means السُّرْعَةُ; or rather he ran, whether gently, moderately, or violently. That it often means he ran violently is shown by the proverb أَعْدَى مِنْ سُلَيْكٍ, more violent in running than Suleyk, who is said to have outstripped fleet horses, and by many examples.

he ran; or he rose in his running—عَدَا فِى مَشْيِهِ

Said of a man and of a horse.

عّى means the same as عَدَا, denoting a quick pace; see art. هبص.

1.1.7figurative · مجاز — inferredthe water ran—عَدَا المَآءُ

1.2he, or it, diverted him; turned him away, or back, from the thing, or affair; occupied him so as to divert him—عَدَاهُ عَنِ الأَمْرِ

Maṣdars عَدْوٌ and عُدْوَانٌ; عدّاهُ has the same meaning.

One says عَدَتْ عَوَادٍ.

See عَادِيَةٌ under عُدَوَآءُ, and see also the last sentence of the first paragraph of art. عود.

1.2.1evil, or mischief, reached me from him, or it—عَدَانِى مِنْهُ شَرٌّ

That is, بَلَغَنِى; this appears to be the meaning. See a meaning given under Form 4.

1.3I hated him, or it—عَدِيتُ لَهُ

1.4the people, or party, came to me, except Zeyd—جَآءَنِى القَوْمُ مَا عَدَا زَيْدًا

عَدَا is also a verb by which one makes an exception, with مَا before it and without مَا.

What follows it is put in the accusative, the agent being implied in it; see this explanation given of خَلَا used in the same way.

the people, or party, came to me, except Zeyd—جَاؤُونِى عَدَا زَيْدًا

According to MF, it is a verb when what follows it is in the accusative; when what follows it is in the genitive, it is a particle by common consent. It is similar to خَلَا in this respect, though Sb did not know it to have been used otherwise than as having the quality of a verb.

I saw them, except your brother—رَأَيْتُهُمْ عَدَا أَخَاكَ

That is, مَا خَلَا.

I saw them, except your brother—مَا عَدَاهُ

Sometimes it governs the genitive without ما; so in the M. Az says, as though regarding it as only a particle, that when you suppress [ما] you make it govern the accusative as meaning إِلَّا, and govern the genitive as meaning سِوَى.

Qur’ānic occurrences Form 1

4:154

وَرَفَعْنَا فَوْقَهُمُ ٱلطُّورَ بِمِيثَـٰقِهِمْ وَقُلْنَا لَهُمُ ٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا۟ فِى ٱلسَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَـٰقًا غَلِيظًا

And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant.

7:163

وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ

Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression.

18:28

وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (Mgh, K,) first pers. عَدَوْتُهُ , (Msb,) aor. يَعْدُو , (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, عَدَّيْتُ عَنْهُ ; agreeably with what here follows:] the saying عَدِّ عَنْ هٰذَا means Leave thou this, and turn from it to another; and is app. from the phrase عَدِّ هَمَّكَ 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, عَدَّيْتُ عَنِّى الهَمَّ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَدِّ عَنِّى إِلَى غَيْرِى , meaning Turn thou the beast upon which thou art riding towards other than me: (TA:) and عَدِّ عَمَّا تَرَى , 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.) 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, تعدّى الحَقَّ 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 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 .) 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, أَعْدَيْتَ فِى مَنْطِقِكَ 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.) And عَدَا عَلَيْهِ He acted corruptly towards him. (TA.) 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. means A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O and K in that art.) And عَدَا عَلَيْهِ , (K, TA,) inf. n. عَدْوٌ , (TA,) signifies also He leaped upon him, or it. (K, TA.) And عَدَا , (K,) or عَدَا فِى مَشْيِهِ , (Msb,) aor. يَعْدُو , (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. أَعْدَى مِنْ سُلَيْكٍ 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 .) And [hence, perhaps,] عَدَا المَآءُ , aor. يَعْدُو , The water ran. (TA.) 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 .) عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signi- fication of 4.]) عَدِيتُ لَهُ signifies I hated him, or it. (ISd, K.) 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.

Form 2عداهٌ4 senses · 1 main

maṣdarتَعْدِيَةٌ

Core sense — he made him, or it, pass from one thing to anothergenerated

2.1

he made him, or it, pass from a thing, or an affair, to another; see Form 1, first sentence.

And he made it pass through, and go beyond; the same as أَنْفَذَهُ.

2.1.1figurative · مجاز — inferredthe making of the verb transitive—تَعْدِيَةُ الفِعْلِ

A phrase of the grammarians.

Zeyd went forth and I made him go forth—خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ

2.1.2

See also Form 1, first quarter, in seven places.

2.1.3

And again, in the latter half, in two places.

Show Lane's original text

, (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.) Hence تَعْدِيَةُ الفِعْلِ , a phrase of the grammarians, [generally meaning The making the verb transitive,] as in خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ [Zeyd went forth and I made him to go forth]. (TA.) See also 1, first quarter, in seven places: and again, in the latter half, in two places.

Form 3عاداهُ7 senses · 1 main

maṣdarمُعَادَاةٌ عِدَآءٌ

Core sense — he treated him with enmity; he was, or kept, aloof from itgenerated

3.1

He treated him, or regarded him, with enmity, or hostility.

The adjective belonging to this verb is عَدُوٌّ, and the noun is عَدَاوَةٌ. It is perhaps from one of the three phrases that follow.

3.1.1he was, or became, distant, or aloof, from the thing; or he made the thing distant, or aloof—عادى الشَّىْءَ

The same as بَاعَدَهُ.

such a one will not make me become remote from him, nor will he comply with me—فُلَانٌ لَا يُعَادِينِى وَلَا يُوَادِينِى

That is, لَا يُجَافِينِى وَلَا يُوَاتِينِى; but لَا يُوَادِينِى properly means he will not take from me the دِيَة, or bloodwit.

draw your leg, or foot, away from the ground—عَادِ رِجْلَكَ عَنِ الأَرْضِ

he raised the furniture, the saddle and saddle-cloth, clear of the camel—عَادَى الأَدَاةَ عَنِ البَعِيرِ

Raised partially, so as to make it bearable for the camel; ISh, in art. غلق.

3.1.2he took something from his hair—عادى شَعَرَهُ

Or he raised it in washing it; or he neglected it, and did not oil it; or he subjected it time after time to the purification termed وُضُوع and to washing.

3.1.3he folded the pillow—عادى الوِسَادَةَ

3.1.4he lowered one of the three stones on which the cooking-pot rested, so that the pot would incline towards the fire—عادى القِدْرَ

3.1.5he brought down one of the two animals of the chase immediately after the other, in a single run—عادى بَيْنَ الصَّيْدَينِ

Maṣdars عِدَآءٌ and مُعَادَاةٌ; in one طَلَق, or heat.

Imra-el-Keys says, describing a horse: [And he ran down a wild bull and a wild cow one after the other in a single heat, overtaking them without interruption, and not breaking out with water, that is, sweat, so as to become drenched with it]

shāhid

فَعَادَى عِدَآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍدِرَاكًا وَلَمْ يَنْضَحْ بِمَآءٍ فَيُغْسَلِ

In the same way المُعَادَاةُ بَيْنَ رَجُلَيْنِ means the piercing, or thrusting, of two men, one after the other, without interruption.

3.1.6I vied, or contended, with him in running—عَادَيْتُهُ

The same as حَاضَرْتُهُ, from الحُضْرُ; see art. حضر.

Qur’ānic occurrences Form 3

60:7

عَسَى ٱللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ ٱلَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً ۚ وَٱللَّهُ قَدِيرٌ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); And Allah is Oft-Forgiving, Most Merciful.

Show Lane's original text

, (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]. 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 .) 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.) عادى الوِسَادَةَ He folded the pillow. (TA.) 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.) 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,] 1 [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.) فَعَادَى عِدَآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍ | دِرَاكًا وَلَمْ يَنْضَحْ بِمَآءٍ فَيُغْسَلِ And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ , from الحُضْرُ . (A in art. حضر .)

Form 4اعدى الأَمْرَ5 senses · 4 main

Core sense — he made a disease pass to another; he aided him; he made him rungenerated

4.1the disease passed from another to him—اعداهُ الدَّآءُ

such a one made something of his natural disposition, or a disease, or the mange, pass from him to such a one—أَعْدَى فُلَانٌ فُلَانًا مِنْ خُلُقِهِ

That is, he infected him with it; see two examples, in a verse and in a hemistich, cited in the first paragraph of art. جنى. And اعداهُ بِهِ has the same meaning.

such a one made something of his natural disposition, or a disease, or the mange, pass to such a one—مِنْ عِلَّةٍ بِهِ

such a one made something of his natural disposition, or a disease, or the mange, pass to such a one—جَرَبٍ

He passed from, or beyond, another, to the thing, or affair; so in the K. But in the M it is said:

he made his companion acquire the like of what was in him—اعدى صَاحِبَهُ

it passes from the one who has it to another—يُعْدِى

it passes from the one who has it to another—يتعدّى

Said of the mange, or scab, and the like.

Said of a disease; but in an explanation of a tradition it is said لَا يُعْدِى شَىْءٌ شَيْئًا, that is, a thing (meaning a disease) does not pass by its own agency to a thing.

God made it pass from the one who had it to one near him, so that he became affected with it—اعداهُ ٱللّٰهُ

Said of the mange, or scab, or the like.

4.1.1he has made evil, or mischief, cleave to men—قَدْ أَعْدَى النَّاسَ بِشَرٍّ

Said of a man.

4.2

See also Form 1, near the middle, in two places.

4.3he aided him, and strengthened him, against him; and avenged him of him—اعداهُ عَلَيْهِ

Namely, against one who had wronged him.

he heard his accusation against another, and ordered his adversary to be brought—اعداهُ

Said of a judge.

4.4he made him run—اعداهُ

Said of a horse, and also of a man: he made him run, whether gently, moderately, or violently.

Or, as it is sometimes used, he made him, or desired him, to go the pace termed حُضْر; or he made him go a pace nearly the same as that termed هَرْوَلَة, not so quick as that termed جَرْى; see Form 1, latter half.

استعداهُ has the same meaning.

Show Lane's original text

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 ٱللّٰهُ God made it to pass from him that had it to one that was near to him, so that he became affected therewith. (Msb.) One says also, of a man, قَدْ أَعْدَى النَّاسَ بِشَرٍّ He has made evil, or mischief, to cleave to men. (TA.) See also 1, near the middle, in two places. 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.) 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.)

Form 5تَعَدَّوَ6 senses · 3 main

Core sense — he transgressed, went beyond the limit; it became transitivegenerated

5.1

See Form 1, first quarter, in two places, and see Form 4.

5.1.1it was, or became, transitive—تعدّى

Said of a verb.

5.1.2

تعدّى الحَقَّ and تعدّى عَلَيْهِ: see Form 1, second quarter, in two places.

5.2they found milk, which they drank, and it left them in no need of wine—تَعَدَّوْا

So in the copies of the K; but correctly, of flesh-meat, as in the M.

5.2.1

And they found pasture for their cattle, and it left them in no need of buying fodder.

5.3he took, or received, the dowry, or bridal gift, of such a woman—تعدّى مَهْرَ فُلَانَةَ

Qur’ānic occurrences Form 5

2:229

ٱلطَّلَـٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَـٰنٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ

A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).

4:14

وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ

But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.

65:1

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا۟ ٱلْعِدَّةَ ۖ وَٱتَّقُوا۟ ٱللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا

O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation.

Show Lane's original text

see 1, first quarter, in two places: and see 4. [Hence تعدّى said of a verb, It was, or became, transitive.] تعدّى الحَقَّ : and تعدّى عَلَيْهِ : see 1, second quarter, in two places. 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.) And They found pasturage for their cattle, and it rendered them in no need of purchasing fodder. (K, * TA.) And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (K.)

Form 6تعادى القَوْمُ7 senses · 2 main

Core sense — they treated one another with enmity; they were infected one from another; it became unevengenerated

6.1the camels died in great numbers—تعادت الإِبِلُ

The people, or party, became affected, or infected, one with the disease of another, or one with the like of another's disease; or they died one after another, in one month, and in one year.

6.1.1the people, or party, came upon me one after another with their aid—تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ

6.1.2the people, or party, treated, or regarded, one another with enmity, or hostility—تعادى القَوْمُ

From العَدَاوَةُ.

6.1.3the case between them became bad, or complicated and confused, so as to be a subject of disagreement between them—تعادى مَا بَيْنَهُمْ

6.1.4the place was, or became, dissimilar in its several parts, and uneven—تعادى المَكَانُ

in my neck is a pain from the unevenness of the pillow—بِعُنُقِى وَجَعٌ مِنْ تَعَادِى الوِسَادِ مِنَ المَكَانِ المُتَعَادِى

That is, from the uneven place.

6.1.5he, or it, was, or became, distant, remote, far off, or aloof—تعادى

عَنْهُ — from him, or it.

6.2they vied, or contended for superiority, in running—تعادوا

In going the pace termed العَدْو, that is, in running.

Show Lane's original text

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.) And تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ The people, or party, came upon me consecutively with their aid, or assistance. (TA.) 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.) 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.) 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.) And تعادى He, or it, was, or became, distant, remote, far off, or aloof, (S, * K, * TA,) عَنْهُ from him, or it. (S, TA.) تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (K, TA.)

Form 8إِعْتَدَوَ2 senses · 1 main

Core sense — he transgressed, exceeded the proper limitgenerated

8.1

See Form 1, second quarter, in three places.

8.1.1the exceeding of the limits of the Prophet's rule, or usage, transmitted from generation to generation—الاِعْتِدَآءُ

Said of supplication to God.

Qur’ānic occurrences Form 8 2 shown of 13

2:65

وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَـٰسِـِٔينَ

And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected."

2:190

وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.

Show Lane's original text

see 1, second quarter, in three places. 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.)

Form 10الاِسْتِعْدَآءُ2 senses · 1 main

Core sense — asking for aid, or assistance, and for vengeancegenerated

10.1he asked, or demanded, of him aid, or assistance—استعداهُ

The asking, or demanding, of aid, or assistance, and of vengeance, and of strengthening; and also the act of aiding, or assisting.

Namely, of the prince, or governor, or commander; عَلَيْهِ — against him, namely, one who wronged him.

Or, according to El-Khuwārezmee, who derives it from العَدِىُّ meaning الرَّجَّالَةُ الَّذِينَ يَعْدُونَ:

he asked the judge to make his foot-messengers run in quest of his antagonist and bring him, so as to exact his due from him—استعدى

Or استعدى القَاضِىَ.

An explanation similar to this, though not a similar derivation, is indicated in the Mgh by an explanation of أَعْدَاهُ.

10.1.1

Derived nouns 30

Nounعَدَا1 sense

Core sense — except, denoting an exceptiongenerated

As a verb, or a preposition, or both, denoting an exception; see Form 1, last sentence.

Show Lane's original text

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

Nounعَدْوٌ2 senses · 1 main

Core sense — running; passing beyond, transgressinggenerated

A maṣdar of Form 1.

1.1he did this openly, or publicly—فَعَلَ كَذَا عَدْوًا بَدْوًا

Show Lane's original text

an inf. n. of 1 [q. v.] فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.)

Nounعِدْوٌ2 senses · 1 main

Core sense — the side of a valley; an elevated placegenerated

See عِدًى.

1.1

And see also عَدَآءٌ.

Show Lane's original text

: see عِدًى : and see also عَدَآءٌ .

Nounعَدًى1 sense

Core sense — the side of a valley; a side, or lateral partgenerated

Or عَدًا: see عُدْوَةٌ, in two places, and عَادٍ, last sentence.

Show Lane's original text

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

Nounعُدًى2 senses

Core sense — enemies; the stones of a gravegenerated

See the next paragraph.

It is also a plural of عَدُوٌّ.

Show Lane's original text

: see the next paragraph. [It is also a pl. of عَدُوٌّ , q. v.]

Nounعِدًى7 senses · 4 main

Core sense — the stones of a grave; a piece of wood put between two othersgenerated

The stones of a grave, as also عُدًى; that is, the broad stones with which the [oblong excavation called] لَحْد is covered over.

Or a thin stone with which a thing is concealed, or covered over; as also عِدَآءٌ, the latter written in a copy of the M as عَدَاءٌ, like سَحَابٌ.

But the first explanation seems to be the more correct, for it is added in the K that one of them is termed عِدْوٌ; and on this basis the word explained above, or each of the two words explained above, is a plural. See also عِدْوَةٌ.

1.1

And any piece of wood that is put between two other pieces of wood.

See also عُدْوَةٌ, in two places, and عَادٍ, last sentence.

2.1

And see عُدَوَآءُ.

2.2

And see عَدَآءٌ.

It is also a plural of عَدُوٌّ, which see in two places.

And عِدَى is used as a prefixed noun for عِدَة, meaning the same as وَعْد.

Show Lane's original text

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 .]) And Any piece of wood that is put between two [other] pieces of wood. (K, * TA.) See also عُدْوَةٌ , in two places: and عَادٍ , last sentence: and عُدَوَآءُ : and عَدَآءٌ . [It is also a pl. of عَدُوٌّ , which see in two places. ] And عِدَى is used as a prefixed n. for عِدَة as syn. with وَعْد . (Fr; S and L in art. وعد , q. v.)

Nounعَدْوَةٌ6 senses · 2 main

Core sense — a single run; a violent run; the extent of the eyesightgenerated

Ism waḥda of عَدَا; plural عَدَوَاتٌ.

1.1

Hence the saying السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, explained under بَدَآءٌ in art. بدو. For another reading of this saying see عَدَوَانٌ.

1.2he has a violent run—لَهُ عَدْوَةٌ شَدِيدَةٌ

Of the kind termed عَدْو, maṣdar of عَدَا.

1.3the extent of the eyesight—عَدْوَةُ الأَمَدِ

he, or it, is at the distance of a bowshot from me—هُوَ مِنِّى عَدْوَةَ القَوْسِ

This appears to be the meaning.

See also عَدَآءٌ.

1.4

Reiske, as stated by Freytag, explained عُدْوَةٌ as meaning “Atrium, impluvium domus”; but he appears to have done this because he found عدوة written by mistake for عَذِرَة.

2the kind of plants, or herbage, in which there is sweetness—عُدْوَةٌ

Termed خُلَّة.

Qur’ānic occurrences عُدْوَة

8:42

إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَـٰدِ ۙ وَلَـٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ

Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things).

Show Lane's original text

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.) 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.]) And A place far extending: (K, TA:) mentioned by ISd. (TA.) See also عَدَآءٌ . [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 .] عُدْوَةٌ signifies also The kind of plants, or herbage, termed خُلَّة ; i. e., in which is sweetness. (TA.)

Nounعِدْوَةٌ4 senses · 2 main

Core sense — the side of a valley; a stone with which a grave is coveredgenerated

See عُدْوَةٌ, in three places.

1.1

And see also عَدَآءٌ.

1.2

Freytag states, from the Deewán of the Hudhalees, that according to some it means a stone with which a grave, or a well, is covered, and that the plural is عَدَآءٌ; this latter, if correct, is an ism jamʿ, but perhaps it is correctly عِدَآءٌ; see عِدًى, first sentence.

2remote affairs—أُمُور عِدْوَة

Apparently أُمُورٌ عِدْوَةٌ, or perhaps أُمُورُ عِدْوَةٍ.

Show Lane's original text

: see عُدْوَةٌ , in three places: and see also عَدَآءٌ . [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.] أُمُور عِدْوَة [app. أُمُورٌ عِدْوَةٌ , or perhaps أُمُورُ عِدْوَةٍ ,] signifies Remote affairs. (TA.)

Nounعَدْوَى5 senses · 2 main

Core sense — mange, or other disease, that passes from one to another; aid against a wrongdoergenerated

1do not bring him near him, for in him is a disease that passes from one to another—لَا تُقَرِّبْهُ مِنْهُ فَإِنَّ بِهِ عَدْوَى

Mange, or scab, or other disease, that passes from one to another; a transitive disease.

Such are said to be جَرَب, بَرَص, رَمَد, حَصْبَة, جُذَام, وَبَآء and جُدَرِىّ.

Such as the mange, or scab.

1.1there is no passing of the mange, or scab, or other disease, from the one who has it to another—لَا عَدْوَى

And the passing of the mange, or scab, or other disease, from the one who has it to another; the noun from يَعْدُو, said of the mange, or scab, as explained above, meaning “it passes”; see Form 1, first quarter.

It is said in a tradition; that is, لَا يُعْدِى شَىْءٌ شَيْئًا — a thing (meaning a disease) does not pass by its own agency to a thing.

1.2in him, or it, is badness—بِهِ عَدْوَى

And the same as فَسَادٌ, that is, badness, corruptness, unsoundness.

In the CK wrongly written in this sense عُدْوٰى, which, however, being a maṣdar of عَدَا in the phrase عَدَا عَلَيْهِ, may correctly be used with the same, or nearly the same, meaning.

Also a demand that one makes upon a prefect, or governor, or judge, to aid one against the man who has wronged one, that is, to inflict penal retribution on him for his wrongdoing.

2.1

And aid, or assistance, against a wrongdoer, required of a judge, for bringing the adversary into his presence.

Also applied to a signet, or a sealed piece of clay, given by the judge as a token to denote the summoning of the man whose presence is required.

Show Lane's original text

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.) 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.) 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, بِهِ عَدْوَى [In him, or it, is badness, &c.]. (TK.) Also 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.) 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.)

Nounعُدَوَآءُ7 senses · 2 main

Core sense — distance, remoteness; occupation that diverts one; hard, uneven groundgenerated

1their distance from one another, and their separation, was, or became, long—طَالَتْ عُدَوَاؤُهُمْ

This word, and عَادِيَةٌ and عَدَآءٌ: distance, or remoteness, as also عِدًى, particularly of a house, or an abode, or a dwelling.

1.1you came to me when I was engaged in an occupation that diverted me from you—جِئْتَنِى وَأَنَا فِى عُدَوَآءَ عَنْكَ

Also, that is, the first and second and third words: occupation, or business, that turns one away, or back, from a thing.

Or عُدَوَآءُ means a custom, or habit, of occupation or business; and عُدَوَآءُ الشُّغْلِ the hindrances, or impediments, of occupation or business.

So in one of my copies of the S.

The plural of عَادِيَةٌ is عَوَادٍ.

عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert one, or intervene as obstacles, by occupying or busying one.

things, or events, turned away, or back; or have turned away—عَدَتْ عَوَادِ

When followed by دُونَ or بَيْنَ I would rather render this phrase simply: obstacles occurred, or have occurred; so in the latter of two verses cited under حَبَّ.

1.2the shifting, and varying, of time or fortune—عُدَوَآءُ الدَّهْرِ

1.3what has severely affected, distressed, or afflicted, its sufferer—عُدَوَآءُ الشَّوْقِ

Of the yearning, or longing, of the soul, or of longing desire.

1.4a beast, or saddle, or thing on which one rides, that is not easy—عُدَوَآءُ

Or, according to As, a place where the one sitting on it is not in a state of ease.

A مَرْكَب is a beast, or saddle, or thing on which one rides.

I came upon a beast, or saddle, that was not easy—جِئْتُ عَلَى مَرْكَبٍ ذِى عُدَوَآءَ

I came to you upon a horse that was not easy—جِئْتُكَ عَلَى فَرَسٍ ذِى عُدَوَآءَ

The last word is imperfectly declinable.

he sat upon an uneven thing, or place—جَلَسَ عَلَى عُدَوَآءَ

The last word is imperfectly declinable, as ISd says.

1.5land that is not even, or plain; not easy to walk or ride or lie upon—أَرْضٌ ذَاتُ عُدَوَآءَ

Also dry, hard land; it sometimes occurs in a well when it is dug, and sometimes it is stone, from which the digger turns aside.

Or, as some say, it means a rough, rugged place.

Or an elevated place upon which the camel lies down and then reclines on his side, with a depressed place beside him that makes him tend downwards, so that he becomes تَوَهُّنٌ, weak or languid and unable to rise; that is, he extends his body towards the low place while his legs are upon the عُدَوَآء, which is the elevated part, so that he cannot rise, and dies.

And it is said that العُدَوَآءُ also means اناخة قليلة, apparently إِنَاخَةٌ قَلِيلَةٌ: a little, or brief, making of a camel to lie down upon the breast, as is done when mounting and dismounting and the like.

Show Lane's original text

(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.) 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, عَدَتْ عَوَادِ , [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.) عُدَوَآءُ الدَّهْرِ means The shifting, and varying, of time or fortune. (TA.) 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.) 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.) 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.) 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.)

Nounعُدْوِىٌّ1 sense

Core sense — pasturing upon a certain kind of herbage, said of camelsgenerated

This and عُدَوِىٌّ are relative nouns, of which only the feminine forms are mentioned in what follows.

عُدْوِيَّةٌ and عُدَوِيَّةٌ are relative nouns of عُدْوَةٌ as meaning the kind of plants, or herbage, termed خُلَّة, the former regular and the latter irregular.

عَوَادٍ, plural of عَادٍ or of عَادِيَةٌ, is a possessive adjective from the same word, without the relative ى.

All appear to be applied to camels, meaning having for their pasture the plants, or herbage, called عُدْوَة.

But it is immediately added that عُدْوِيَّةٌ and عُدَوِيَّةٌ, applied to camels, mean camels that pasture upon the plants called حَمْض; and عَادِيَةٌ, and its plural عَوَادٍ, so applied, have this latter meaning according to the M and K.

But according 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 plural عَادِيَاتٌ. See also عَاذِيَةٌ in art. عذو.

Show Lane's original text

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 .]

Nounعِدَوِىٌّ1 sense

Core sense — relating to a promisegenerated

Being a relative noun of عِدَةٌ: see art. وعد.

Show Lane's original text

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

Nounعَدَوِيَّةٌ3 senses · 1 main

Core sense — spring herbage; the young of sheep or goats; female infants of forty daysgenerated

The herbage of the صَيْف, which here apparently means spring, after the departure of the رَبِيع, which here apparently means winter; it is applied to the young trees which then become green and are depastured by the camels.

Or, as some say, the plants, or herbage, called رَبْل.

1.1

And the young ones of sheep or goats.

1.2

And female infants of the age of forty days.

In the CK نَبات is wrongly put for بَنَات.

But when their hair, termed عَقِيقَة, has been cut off, this name is no longer applied to them; so says Lth, but Az holds him to have erred.

Or it is with غ and ذ both dotted, or with only the former of them dotted, and one of them is called غَدِىٌّ, or غَدَوِىٌّ, or غَذِىٌّ, or غَذَوِىٌّ; so in the M, and so according to Az.

Show Lane's original text

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.) And The young ones of sheep or goats. (K.) 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.)

Nounعُدْوَانٌ1 sense

Core sense — wrongful, unjust conduct; transgressiongenerated

Explained in the S as meaning sheer, or unmixed, wrongful, unjust, injurious, or tyrannical conduct.

It is a maṣdar of عَدَا in the phrase عَدَا عَلَيْهِ, as also is عِدْوَانٌ.

Qur’ānic occurrences عُدْوَٰن 1 shown of 8

4:30

وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا

If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah.

Show Lane's original text

[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.)

Nounعَدَوَانٌ2 senses · 1 main

Core sense — acting aggressively against men, said of a wolf; running violentlygenerated

Applied to a wolf, it means يَعْدُو عَلَى النَّاسِ, that is, one that acts aggressively against men; the same as عَادٍ, apparently in this sense, which occurs in a tradition as an adjective applied by the Prophet to a beast of prey.

One says سَبُعٌ عَادٍ and سِبَاعٌ عَادِيَةٌ.

In the S, immediately after the words يَعْدُو عَلَى النَّاسِ, it is added: and hence their saying السُّلْطَانُ ذُو عَدَوَانٍ وَذُو بَدَوَانٍ; and I find the saying cited in this way 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 articles mentioned above; see عَدْوَةٌ above, and see بَدَآءٌ in art. بدو, where it seems clearly shown that بَدَوَاتٍ is correct, as plural of بَدَاةٌ.

1.1

Also this word, and عَدَّآءٌ, mean that runs violently, or much; the same as شَدِيدُ العَدْوِ, or كَثِيرُ العَدْوِ, applied to a horse, and to a man.

الشَّدِيدَةُ in the K is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ.

Show Lane's original text

, 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 .] 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.)

Nounعَدَآءٌ5 senses · 4 main

Core sense — a single run of a horse; the equal of a thing in breadth and lengthgenerated

A maṣdar of عَدَا in the phrase عَدَا عَلَيْهِ.

1.1

And, as also عِدَآءٌ, a single طَلَق, or heat; that is, a single run, at once, to a goal, or limit; of a horse.

2I kept to the tract coextensive with the road in its breadth and its length—لَزِمْتُ عَدَآءَ الطَّرِيقِ

And عَدَآءُ كُلِّ شَىْءٍ, as also عِدَاهُ.

The latter is written in the CK عِداؤُهُ, but the former is with the lengthened ا and the latter with the shortened ا.

These, and عِدْوُهُ, عِدْوَتُهُ and عُدْوَتُهُ, mean طَوَارُهُ: the equal of anything in breadth and length; what is coextensive with anything in its breadth and its length.

That is, طَوَارَهُ.

I kept to the tract coextensive with the river in its breadth and its length—النَّهْرِ

I kept to the tract coextensive with the mountain in its breadth and its length—الجَبَلِ

See also عُدَوَآءُ, first and third sentences.

And see عِدًى and عِدْوَةٌ.

Show Lane's original text

an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (S, Mgh, Msb, K.) 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.) 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.) See also عُدَوَآءُ , first and third sentences. And see عِدًى , and عِدْوَةٌ .

Nounعِدَآءٌ2 senses

Core sense — a single run of a horse; the equal of a thing in breadth and lengthgenerated

See the preceding paragraph.

And see also عِدًى.

Show Lane's original text

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

Nounعَدُوٌّ1 sense

Core sense — an enemy; a hostile party; persons distant from one anothergenerated

1may the Lord of the beings of the universe make your enemy rejoice at your affliction—أَشْمَتَ رَبُّ العَالَمِينَ عَادِيَكَ

An enemy; the opposite of وَلِىٌّ, or of صَدِيقٌ, or of صَدِيقٌ مُوَالٍ; an adjective, but resembling a substantive.

Also, like our word “enemy” in military language, a hostile party; for it is used alike as singular and plural and masculine and feminine, as is said in the Mukhtasar el-ʿEyn; but sometimes it is made dual, plural, and feminine.

The plural is أَعْدَآءٌ, and the plural of أَعْدَآءٌ is أَعَادٍ; عِدًى and عُدًى are also plurals of عَدُوٌّ, each improperly called in the K اِسْمُ جَمْعٍ, since فِعَلٌ and فُعَلٌ are measures of plurals, not of ism jamʿ; the former is said by ISk to be the only plural of this measure among adjectives.

عُدَاةٌ, with damm and with ة, is another plural, and is the plural of عَادٍ, which means the same as عَدُوٌّ, as in the saying of a woman of the Arabs:

The feminine of عَدُوٌّ is عَدُوَّةٌ, which Az says is used when the meaning of an adjective is intended.

this woman is the enemy of God—هٰذِهِ عَدُوَّةٌ ٱللّٰهِ

ISk, and the “Bāriʿ”, say that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ whose feminine is formed without ة, except عَدُوَّةٌ, as in the phrase:

According to Fr, عَدُوَّةٌ has the affix ة to make it match صَدِيقَةٌ, for a word is sometimes formed to accord with its opposite.

AZ says that he heard certain of the tribe of ʿOkeyl say, of some women, هُنَّ وَلِيَّاتُ ٱللّٰهِ and عَدُوَّاتُ ٱللّٰهِ and أًوْلِيَاؤُهُ and أَعْدَاؤُهُ, that is, they are the friends of God and the enemies of God.

The plural عِدًى also means persons distant, or remote, one from another; and strangers, or foreigners; and such as are distant, or remote, in respect of relationship, or not relations — as well as enemies.

كَالأَعْدَآءِ, which is added in the K after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ.

Qur’ānic occurrences عَدُوّ 1 shown of 43

26:77

فَإِنَّهُمْ عَدُوٌّ لِّىٓ إِلَّا رَبَّ ٱلْعَـٰلَمِينَ

"For they are enemies to me; not so the Lord and Cherisher of the Worlds;

Show Lane's original text

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 ٱللّٰهِ [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 ٱللّٰهِ and عَدُوَّاتُ ٱللّٰهِ 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.)

Nounعَدِىٌّ1 sense

Core sense — runners upon their feetgenerated

A plural, or rather an ism jamʿ, of عَادٍ.

Show Lane's original text

is a pl. [or rather a quasi-pl. n.] of عَادٍ , q. v. (S, TA.)

Nounعَدَاوَةٌ1 sense

Core sense — enmity, hostilitygenerated

Enmity, or hostility; like مُعَادَاةٌ, the maṣdar of Form 3.

Show Lane's original text

Enmity, or hostility; (S, K, TA;) like مُعَادَاةٌ [inf. n. of 3, q. v.]. (TA.)

Nounعَدَّآءٌ1 sense

Core sense — one who runs much, or violentlygenerated

See عَدَوَانٌ, last sentence.

Show Lane's original text

: see عَدَوَانٌ , last sentence.

Nounعَادٍ7 senses · 4 main

Core sense — acting wrongfully, transgressing; one who runs; the liongenerated

Ism fāʿil of عَدَا.

1.1may God not make the one who acts wrongfully to you rejoice at your affliction—لَا أَشْمَتَ ٱللّٰهُ بِكَ عَادِيَكَ

As such it particularly means acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit. Plural عَادُونَ.

And hence the phrase لِصٌّ عَادِى ظَهْرٍ, explained in art. ظهر.

See also عَدَوَانٌ, and see عَدُوٌّ, with which it is synonymous.

1.2the lion—العَادِى

So called because of his injuriousness, and his seizing men and making them his prey.

Also seizing, or carrying off, by force; or snatching at unawares.

1.3

عَدِىٌّ is a plural, or rather an ism jamʿ, of عَادٍ, as غَزِىٌّ is of غَازٍ, meaning runners upon their feet; or a company of men, in the dialect of Hudheyl, that run to the fight and the like; or the first of the footmen that charge, because they run quickly; like عَادِيَةٌ, of which the plural is عَوَادٍ, in both senses; or it means the horsemen, that is, the first of the horsemen that charge in a hostile, or predatory, incursion, especially; or horses making a hostile, or predatory, incursion; and hence the plural العَادِيَات in the Qur'ān 100:1.

And according to El-Khuwārezmee, عَدِىٌّ particularly means 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, so that the right, or due, of his accuser may be exacted from him.

Lane cites “Kur c. 1” — Flügel numbering, not yet mapped

2the hardest, or most pressing, of occupations that turn one away, or back, from a thing—عَادِى العَوَادِى

A phrase used by a poet, and so explained by IAar.

See also عَادٍ and its feminine عَادِيَةٌ under عُدْوِىٌّ.

4the two extremities, or two sides, of the tablet or the like—عَادِيَا اللَّوْحِ

That is, طَرَفَاهُ.

Each of them is called عادى, that is, عَادِى اللَّوْحِ, or a mistranscription for عَادٍ, like عِدى, that is, عِدًى or عَدًى, both mentioned above under عُدْوَةٌ as meaning, absolutely, a side, or lateral part or portion.

Qur’ānic occurrences عَاد 5 shown of 6

2:173

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful.

16:115

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then Allah is Oft-Forgiving, Most Merciful.

23:7

فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ

But those whose desires exceed those limits are transgressors;-

26:166

وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُم مِّنْ أَزْوَٰجِكُم ۚ بَلْ أَنتُمْ قَوْمٌ عَادُونَ

"And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing (all limits)!"

70:31

فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ

But those who trespass beyond this are transgressors;-

Show Lane's original text

[act. part. n. of عَدَا , q. v. 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 ٱللّٰهُ 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. 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.) 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.) 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.) See also عَادٍ and its fem. عَادِيَةٌ voce عُدْوِىٌّ . 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.)

Nounعَادِيَةٌ4 senses

Core sense — wrongdoing, injustice; evil, or mischief; hastiness of tempergenerated

Feminine of عَادٍ.

2I repelled, or have repelled, from you the wrongdoing, and the evil, or mischief, of such a one—دَفَعْتُ عَنْكَ عَادِيَةَ فُلَانٍ

As a substantive it means wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief.

It is a maṣdar, or rather a quasi-maṣdar, like عَاقِبَةٌ.

It also means sharpness, or hastiness, of temper; and anger. Also the harm, or hurt, of poison.

See also عُدَوَآءُ, in three places.

4the grape-vines that are planted at the feet, or roots, of great trees—عَوَادِى الكَرْمِ

Its singular is عَادِيَةٌ.

Show Lane's original text

[fem. of. عَادٍ , q. v. 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.) See also عُدَوَآءُ , in three places. 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.)

Nounأَعْدَى3 senses · 1 main

Core sense — more apt to pass from one to another; more wrongful; more violent in runninggenerated

1more transitive, or more apt to pass from one to another, than the mange, or scab—أَعْدَى مِنَ الجَرَبِ

more apt to pass from one to another, or more catching, than yawning—أَعْدَى مِنَ الثُّؤَبَآءِ

A noun of the comparative and superlative degree, with several different meanings.

A proverb.

Another proverb, with a similar meaning; for when a man yawns in the presence of others, they become affected as he is; see art. ثأب.

1.1more wrongful, or more inimical, or more violent in running, than the wolf—أَعْدَى مِنَ الذِّئْبِ

This too is a proverb, and this may be its meaning.

أَعْدَى مِنْ سُلَيْكٍ is another proverb, explained in the latter half of the first paragraph; it is from العَدْوُ.

1.2it is the most effectual thing to aid, or assist, or to avenge—هُوَ أَعْدَى شَىْءٍ

This appears to be the meaning; أَعْدَى is in this case irregularly formed from the augmented verb in the phrase أَعْدَاهُ عَلَيْهِ; see آدَى in art. ادو.

Show Lane's original text

[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 .) 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.) 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.)

Nounتَعَادٍ1 sense

Core sense — uneven places, dissimilar in their several partsgenerated

1I slept upon a place dissimilar in its several parts, uneven—مَكَانٍ مُتَعَادٍ نِمْتُ عَلَى

this is land having in it burrows, and trenches, or channels—أَرْضٌ مُتَعَادِيَةٌ هٰذِهِ

Uneven places, dissimilar in their several parts; occurring in this sense in a tradition.

As mentions this saying.

Such as are termed لَخَاقِيق.

Show Lane's original text

Uneven places, (K, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) As mentions the saying مَكَانٍ مُتَعَادٍ نِمْتُ عَلَى , meaning [I slept upon] a place dissimilar in its several parts; uneven: and أَرْضٌ مُتَعَادِيَةٌ هٰذِهِ This is land having in it burrows, and [trenches, or channels, such as are termed] لَخَاقِيق . (S, TA.)

Nounمَا لِى عَنْ فُلَانٍ مَعْدًى1 sense

Core sense — there is no going beyond him, nor stopping short of himgenerated

There is no going beyond such a one to another for me, nor any stopping short of him.

Show Lane's original text

means There is not for me any going beyond such a one to another, nor any stopping short of him. (S.)

Nounمَعْدُوٌّ1 sense

Core sense — treated wrongfully, unjustly, or tyrannicallygenerated

See what next follows.

Show Lane's original text

: see what next follows.

Nounفُلَانٌ مَعْدِىٌّ عَلَيْهِ1 sense

Core sense — such a one is treated wrongfully, unjustly, or tyrannicallygenerated

This and مَعْدُوٌّ mean: such a one is treated wrongfully, unjustly, injuriously, or tyrannically.

The ى in مَعْدِىٌّ is substituted for و, because the latter, in this case, is deemed difficult to pronounce.

Show Lane's original text

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.)

Nounمُتَعَادٍ1 sense

Core sense — uneven, dissimilar in its several partsgenerated

This and its feminine, formed with ة: see تَعَادٍ.

Show Lane's original text

; and its fem., with ة : see تَعَادٍ .