عَدَاهُ, (Mgh, Ḳ,) first pers. عَدَوْتُهُ, (Mṣb,) aor. يَعْدُو, (Mgh, Mṣb,) [inf. n. عَدْوٌ,] He passed from it, (Mgh, Mṣb, Ḳ,) namely, a thing, or an affair, (Ḳ,) to another, (Mgh, Mṣb,) and left it; (Ḳ;) and عَدَا عَنْهُ signifies the same; (Ḳ;) as alsoتعدّاه↓; (Ṣ,* Ḳ;) and in like manner one says, عَدَّيْتُهُ↓, inf. n. تَعْدِيَةٌ; (Mṣb;) [but I do not find this elsewhere, and think that correctly one should say, عَدَّيْتُ↓ عَنْهُ; agreeably with what here follows:] the sayingعَدِّ↓ عَنْ هٰذَا means Leave thou this, and turn from it to another; and is app. from the phraseعَدِّ↓ 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: (Ḥar 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:) andعَدِّ↓ عَمَّا تَرَى, meaning Turn thou thine eye from what thou seest. (Ṣ.) [See an ex. of the first of these verbs in the Ḥam p. 125.] One says also, عَدَاهُ الأَمْرُ andتعدّاهُ↓ The thing, or affair, passed from him. (TA. [See an ex. in the first paragraph {1} 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. (Mṣb.) 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 Ḥar p. 333, did not delay, his doing such a thing]. (Ṣ.) 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. (Ṣ, 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 andاعتداهُ↓ 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. (Ṣ in art. قرص.)

And عَدَا عَلَيْهِ, inf. n. عَدْوٌ and عَدَآءٌ (Ṣ, Mgh, Mṣb, Ḳ) and عُدُوٌّ (Ṣ, Mṣb, Ḳ) and عُدْوَانٌ (ISd, Mṣb, Ḳ) and عِدْوَانٌ (ISd, Ḳ) and عُدْوَى; (Ḳ;) andتعدّى↓, andاعتدى↓; (Ṣ, Mṣb, Ḳ;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (Ṣ, Mṣb, Ḳ;) and transgressed against him, or exceeded the proper limit against him: (Ṣ, Mṣb:) [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:) andاعدى↓ signifies the same as the other verbs here mentioned; (Ḳ, TA;) whence (TA) one says,أَعْدَيْتَ↓ فِى مَنْطِقِكَ Thou hast deviated from that which is right in thy speech: (Ṣ, 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 Ḳur ii. 190: (Er-Rághib, TA:) the first and third of the inf. ns. of عَدَا, mentioned above, occur in the Ḳur vi. 108 accord. to different readings: (Ṣ, TA:) and [it is said that] العُدْوَانُ signifies sheer, or unmixed, wrongful or unjust or injurious or tyrannical conduct: (Ṣ:) 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, (Ḳ, TA,) but in the M written with damm and fet-ḥ [i. e. عُدْوَان and عَدْوَان], (TA,) said of a thief, He stole the قماش [meaning goods, or utensils and furniture]. (Ḳ, 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 Ḳ in that art.)

And عَدَا عَلَيْهِ, (Ḳ, TA,) inf. n. عَدْوٌ, (TA,) signifies also He leaped upon him, or it. (Ḳ, TA.)

And عَدَا, (Ḳ,) or عَدَا فِى مَشْيِهِ, (Mṣb,) aor. يَعْدُو, (Mṣb, Ḳ,) inf. n. عَدْوٌ (Ṣ, Mgh, Mṣb, Ḳ) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَآءٌ, (Ḳ,) signifies أَحْضَرَ [i. e. He ran; or rose in his running]; (Ṣ,* Ḳ, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Mṣb, TA,) not so quick, (TA,) or which is not so quick, (Mṣb,) as that termed جَرْىٌ: (Mṣb, 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.:] andعّى↓ 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, (Ṣ, Ḳ,) inf. n. عَدْوٌ and عُدْوَانٌ; as alsoعدّاهُ↓; (Ḳ;) signifies He, or it, diverted him; or turned him away, or back; (Ṣ, Ḳ;) and occupied him so as to divert him; (Ḳ;) from the thing, or affair. (Ṣ, Ḳ.) You say, عَدَتْ عَوَادٍ. (Ṣ, TA. See عَادِيَةٌ, voce عُدَوَآءُ: and see also the last sentence of the first paragraph {1} of art. عود.)

عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signification of 4.])

عَدِيتُ لَهُ signifies I hated him, or it. (ISd, Ḳ.)

عَدَا is also a verb by which one makes an exception, with مَا [preceding it] and without مَا: (Ṣ, Ḳ:) 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: (Ṣ: [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.)

عداهٌ, (Ṣ, Ḳ,) inf. n. تَعْدِيَةٌ, (Ḳ,) He made him, or it, to pass [from a thing, or an affair, to another: see 1, first sentence]: (Ṣ, Ḳ:) and he made it to pass through, and go beyond; syn. أَنْفَذَهُ. (Ḳ.)

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.

عاداهُ, (Ḳ, TA,) inf. n. مُعَادَاةٌ, (Ṣ, Ḳ, 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. (Ḳ, 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, (Ḳ, 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, (Ṣ,* Ḳ,) inf. n. عِدَآءٌ (Ṣ, Ḳ) and مُعَادَاةٌ, (Ḳ,) He made a succession, of one to the other, between the two animals of the chase, (Ṣ, Ḳ,) by throwing down one of them immediately after the other, (Ṣ,) in one طَلَق [or heat]. (Ṣ, Ḳ.) Imra-el-Ḳeys 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]. (Ṣ. [See EM p. 49.]) In like manner also المُعَادَاةُ بَيْنَ رَجُلَيْنِ means The piercing, or thrusting, two men, one after the other, uninterruptedly. (TA.)

And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ, from الحُضْرُ. (A in art. حضر.)

اعدى الأَمْرَ He passed from, or beyond, another, to the thing, or affair: so in the Ḳ. (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, (Ṣ, 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 {1} 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; (Ṣ, Ḳ;) 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]. (Ṣ, 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. (Mṣb.)

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, (Ṣ, Mgh, Mṣb, Ḳ,) and strengthened him, (Ḳ,) against him; (Ṣ, Mgh, Mṣb, Ḳ;) and avenged him of him; (Ṣ, Mṣb;) namely, one who had wronged him. (Ṣ, Mgh, Mṣb.) And اعداهُ He (a judge) heard his accusation against another, and commanded to bring his adversary. (Mgh.)

اعداهُ, (Ṣ, Mṣb, Ḳ, TA,) namely, a horse, (Ṣ, TA,) and also a man, (TA,) [He made him to run, whether gently or moderately or vehemently: or, as sometimes used,] he made him, (Ḳ, TA,) or desired him, (Ṣ,) to go the pace termed حُضْر: (Ṣ, Ḳ, TA:) or he made him to go a pace nearly the same as that termed هَرْوَلَة, (Mṣb, TA,) not so quick, (TA,) or which is not so quick, (Mṣb,) as that termed جَرْى: (Mṣb, TA: [see 1, latter half:]) andاستعداهُ↓ signifies the same. (Ṣ.)

see 1, first quarter, in two places: and see 1.

[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, (Ḳ, TA,) which they drank, (TA,) and it rendered them in no need of wine: (Ḳ, TA:) so in the copies of the Ḳ; 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. (Ḳ,* TA.)

And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (Ḳ.)

تعادى القَوْمُ The people, or party, became affected, [or infected,] or smitten, (Ṣ, TA,) one with the disease of another, or one with the like of the disease of another: (Ṣ:) or died, one after another, (Ṣ, 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 (Ṣ, Ḳ) from العَدَاوَةُ (Ṣ) meaning The people, or party, treated, or regarded, one another with enmity, or hostility. (Ḳ.)

And تعادى مَا بَيْنَهُمْ (Ṣ, Ḳ) The case, or affair, that was between them became in a bad, or corrupt, state, (Ṣ,) or complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them. (Ḳ.)

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, (Ṣ,* Ḳ,* TA,) عَنْهُ from him, or it. (Ṣ, TA.)

تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (Ḳ, TA.)

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.)

الاِسْتِعْدَآءُ signifies The asking, or demanding, of aid, or assistance, (Mgh, Mṣb,) and of vengeance, or avengement, (Mgh,) and of strengthening: (Mṣb:) 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, Ṣ, Mgh, Mṣb) aid, or assistance, (Ṣ, Mgh, Mṣb, Ḳ,) عَلَيْهِ against him, (Ṣ, Mgh, Mṣb,) namely, one who wronged him: (Mgh, Mṣb:) [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.])

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.]

فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.)

عِدًى The stones of a grave; as alsoعُدًى↓: (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 alsoعِدَآءٌ↓; (Ḳ, 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 Ḳ 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. (Ḳ,* 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; Ṣ and L in art. وعد, q. v.)

عَدْوَةٌ [inf. n. un. of عَدَا: pl. عَدَوَاتٌ.]

[Hence the saying, السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, expl. voce بَدَآءٌ, in art. بدو. See another reading of this saying voce عَدَوَانٌ.]

[Hence also,] one says, لَهُ عَدْوَةٌ شَدِيدَةٌ He has a vehement run of the kind termed عَدْو, inf. n. of عَدَا. (Mṣb)

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.)

See also عُدْوَةٌ.

عَدَايَا is used in poetry as a pl. of عدوة [app. عَدْوَةٌ, but in what sense is not shown]. (TA.)

عُدْوَةٌ andعِدْوَةٌ↓, (Ṣ, Mṣb, Ḳ,) the former of the dial. of Kureysh and the latter of the dial. of Keys, (Mṣb,) andعَدْوَةٌ↓, (Ḳ,) all mentioned by ISd, (TA,) The side of a valley; (Ṣ, Mṣb, Ḳ;) as alsoعِدًى↓; (Ḳ;) which last likewise signifies [absolutely] a side, or lateral part or portion; and soعَدًى↓; (Ḳ, TA; [see both voce عَادٍ, last sentence;]) thus in the M; (TA;) and the pl. is أَعْدَآءٌ; (Ḳ, TA;) or this last signifies [particularly] the sides of a valley, and so do عِدًى↓ andعَدًى↓: (TA:) the pl. of عُدْوَةٌ andعِدْوَةٌ↓ is عِدَآءٌ and [of عُدْوَةٌ] عُدَيَاتٌ also. (Ṣ.)

And عُدْوَةٌ signifies also An elevated place; and soعِدْوَةٌ↓: (AA, Ṣ, Ḳ:) pl. [as above, i. e. of both] عِدَآءٌ and [of the former] عُدَيَاتٌ [also]. (Ḳ. [In some copies of the Ḳ, the latter pl. is written عَدَيَاتٌ; in the CK عُدْياتٌ; but it is correctly عُدَيَاتٌ, as above, thus in my copies of the Ṣ; and perhaps عِدَيَاتٌ may also be a pl., i. e. of عِدْوَةٌ, being thus written accord. to the TA in copies of the Ṣ.])

And A place far extending: (Ḳ, 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.)

عِدْوَةٌ: 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.)

عَدْوَى Mange, or scab, or other disease, that passes, or is transitive, from one to another; (Ṣ, Ḳ, 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. (TḲ.)

And The transition of the mange, or scab, or other disease, from him that has it to another: (Ṣ, Ḳ, TA, TḲ:) the subst. from يَعْدُو said of the mange, or scab, expl. above, as meaning “it passes”, &c. (Mṣb. [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]; (Ṣ;) or [lit.] there is no transition of the mange, or scab, or other disease, from him that has it to another. (TḲ.)

And i. q. فَسَادٌ [i. e. Badness, corruptness, unsoundness,, &c.]. (Ḳ, 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.]. (TḲ.)

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, Ṣ, Mṣb,) for his wrongdoing to him. (IF, Mṣb.)

And Aid, or assistance, against a wrongdoer, (Ṣ, 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 (Ṣ, Ḳ) andعَادِيَةٌ↓ andعَدَآءٌ↓ (Ḳ) Distance, or remoteness, (Ṣ, Ḳ, TA,) as alsoعِدًى↓, (Ḥam p. 377,) [or particularly] of a house, or an abode, or a dwelling. (Ṣ, 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: (Ḳ, TA:) or عُدَوَآءُ signifies a custom, or habit, of occupation or business: (TA:) and عُدَوَآءُ الشُّغْلِ, the hindrances, or impediments, of occupation or business: (Ṣ, 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 Ṣ:) the pl. ofعَادِيَةٌ↓ is عَوَادٍ: (TA:) عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert [or intervene as obstacles] by occupying or busying: (Ṣ:) 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;] (Ṣ, TA;) thus in the latter of two verses cited voce حَبَّ. (Ṣ.)

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: (Ḳ:) or, accord. to Aṣ, 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: (Ṣ:) 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; (Ḳ, 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.)

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:) andعَادِيَةٌ↓ and [the pl.] عَوَادٍ, so applied, have this latter meaning accord. to the M and Ḳ: but accord. to the Ṣ, 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.]

عَدَوِيَّةٌ The herbage of the صَيْف [q. v., here app. meaning spring], after the departure of the رَبِيع [q. v., here app. meaning winter]: (Ṣ, Ḳ:) it is applied to the young trees which then become green and are depastured by the camels: (Ṣ:) or, as some say, the [plants, or herbage, called] رَبْل [q. v.]. (TA.)

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

And Female infants [of the age] of forty days; (Ḳ, 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 (Ḳ, 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 Ṣ 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, Mṣb, Ḳ;) as also عِدْوَانٌ. (ISd, Ḳ.)

عَدَوَانٌ, applied to a wolf, (Ṣ, Ḳ,) means يَعْدُو عَلَى النَّاسِ [i. e. That acts aggressively against men]; (Ṣ, TA;) i. q.عَادٍ↓ [app. in this sense], (Ḳ, 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. (Mṣb.) [In the Ṣ, 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 Ṣ in arts. عدو and بدو of the PṢ: but I think that عَدَوَانٍ and بَدَوَانٍ, here, are mistranscriptions for عَدَوَاتٍ and بَدَوَاتٍ, as I find them written in my copies of the Ṣ 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, (Ṣ, Ḳ, and Ḥam p. 81,) andعَدَّآءٌ↓, (Mgh, Mṣb, Ḳ, and Ḥam ubi suprà,) That runs vehemently, or much; (Ṣ, Mgh, Mṣb, Ḳ;*) i. q. شَدِيدُ العَدْوِ, (Ṣ, TA,) or كَثِيرُ العَدْوِ; (Ḥam;) applied to a horse: (Mgh, and Ḥam:) [and to a man:] الشَّدِيدَةُ, in the Ḳ, is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ. (TA.)

عَدَآءٌ an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (Ṣ, Mgh, Mṣb, Ḳ.)

And, as alsoعِدَآءٌ↓, A single طَلَق [or heat; i. e., a single run, at once, to a goal, or limit]; (Ḳ, TA;) of a horse. (TA.)

And عَدَآءُ كُلِّ شَىْءٍ, (Ṣ, Ḳ,) as alsoعِدَاهُ↓, (Ḳ, TA,) [the latter written in the CK عِداؤُهُ, but] the former is with the lengthened ا and the latter with the shortened ا, (TA,) andعِدْوُهُ↓ andعِدْوَتُهُ↓ andعُدْوَتُهُ↓, (Ḳ,) signify طَوَارُهُ, (Ṣ, Ḳ,) i. e. [The equal, of anything, in breadth and length; or] what is coextensive with anything in its breadth and its length. (Ṣ, 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.

عَدُوٌّ And enemy, contr. of وَلِىٌّ, (Ṣ,) or of صَدِيقٌ, (Ḳ,) or of صَدِيقٌ مُوَالٍ; (Mṣb;) an epithet, but resembling a subst.: (Ṣ:) [and (like our word “enemy” in military parlance) a hostile party: for] it is used alike as sing. and pl. and masc. and fem.; (Mṣb, Ḳ;) as is said in the “Muk- tasar el-ʼEyn:” (Mṣb:) but sometimes it is dualized and pluralized and feminized: (Ḳ:) the pl. is أَعْدَآءٌ; (Ṣ, Mṣb, Ḳ;) and the pl. of أَعْدَآءٌ is أَعَادٍ; (Mṣb, Ḳ;*) and عِدًى and عُدًى are also pls. of عَدُوٌّ; (Ṣ, Mṣb, Ḳ; [each improperly termed in the Ḳ 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; (Ṣ, Mṣb;*) and عُدَاةٌ, with damm and with ة, is another pl.; (Th, Ṣ, Mṣb;) and is pl. ofعَادٍ↓, (Ḳ, TA,) which is syn. with عَدُوٌّ; (Ṣ, Ḳ, 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]: (Ṣ, TA:) the fem. form of عَدُوٌّ is عَدُوَّةٌ, (Ṣ, Mṣb,) which is said by Az to be used when the meaning of an epithet is intended: (Mṣb:) it is said by ISk, (Ṣ, TA,) and in the “Bari',” (Mṣb,) that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ but its fem. is without ة, except عَدُوَّةٌ, (Ṣ, Mṣb, Ḳ,) 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.: (Ṣ, TA:) AZ says that he heard certain of the tribe of 'Okeyl say, [of some women,] هُنَّ وَلِيَّاتُ ٱللّٰهِ and عَدُوَّاتُ ٱللّٰهِ and أَوْلِيَاؤُهُ and أَعْدَاؤُهُ [i. e. They are the friends of God and the enemies of God]. (Mṣb.) [The pl.] عِدًى signifies also Persons distant, or remote, one from another: (ISd, Ḳ, TA:) and (Ḳ) strangers, or foreigners: (ISk, Ṣ, Ḳ, 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 Ḳ after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ. (TA.)

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

عَادٍ [act. part. n. of عَدَا, q. v.]

[As such particularly signifying] Acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit: (Mṣb, TA:) pl. عَادُونَ. (Mṣb.) 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; (Ḳ, 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: (Ṣ, TA:) or a company of men, (Ḳ, TA,) in the dial. of Hudheyl, (TA,) that run to the fight (Ḳ, TA) and the like: (TA:) or the first, of the footmen, [or foot-soldiers,] that charge, or assault; (Ḳ, TA;) because they run quickly: (TA:) like عَادِيَةٌ, (Ḳ, TA,) of which the pl. is عَوَادٍ, (TA,) in both senses: or this signifies the horsemen; (Ḳ, 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 Ḳur c. 1. (TA in the supplement to this art.) And accord. to El-Khuwárezmee, 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 IAạr 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]; (Ḳ, TA;) each of them being called عادى [i. e. عَادِى اللَّوْحِ, or a mistranscription for عَادٍ], like عِدى [i. e.عِدًى↓ orعَدًى↓, both mentioned above, voce عُدْوَةٌ, as meaning, absolutely, a side, or lateral part or portion]. (TA.)

عَادِيَةٌ [fem. of.عَادٍ, q. v.]

[As a subst., it signifies] Wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief; (Ṣ, 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]: (Ṣ:) 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. (Ḥar p. 304.)

See also عُدَوَآءُ, in three places.

عَوَادِى الكَرْمِ, (Ḳ, TA,) of which عَادِيَةٌ is the sing., (TA,) signifies The grape-vines that are planted at the feet, or roots, of great trees. (Ḳ, 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.)

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.)

تَعَادٍ Uneven places, (Ḳ, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) Aṣ mentions the sayingنِمْتُ عَلَى مَكَانٍ مُتَعَادٍ↓, meaning [I slept upon] a place dissimilar in its several parts; uneven: andهٰذِهِ أَرْضٌ مُتَعَادِيَةٌ↓ This is land having in it burrows, and [trenches, or channels, such as are termed] لَخَاقِيق. (Ṣ, 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. (Ṣ.)

فُلَانٌ مَعْدِىٌّ عَلَيْهِ andمَعْدُوٌّ↓ (Ṣ, Ḳ *) mean [Such a one is] treated wrongfully, unjustly, injuriously, or tyrannically: (Ḳ:) the ى in مَعْدِىٌّ is substituted for و because the latter [in this case] is deemed difficult of utterance. (Ṣ.)