Lane's Lexicon (Edward Lane, 1863)

عِدْلٌ ذ The like (IAar, Zj, O, K) of a thing; (IAar, O;) as also ↓ عَدْلٌ; syn. مِثْلٌ; (IAar, Zj, O, K;) and نَظِيرٌ [which signifies the same, or the equal ]; and so ↓ عَدِيلٌ: (K:) or, accord. to Er-Rághib, ↓ عَدْلٌ and عِدْلٌ are nearly the same; but the former is used in relation to what is perceived mentally, as in the phrase of the Kur [v. 96], أَوْ عَدْلُ ذٰلِكَ صِيَامًا [mentioned voce عَدْلٌ]; and عِدْلٌ and ↓ عَدِيلٌ, in relation to what is perceived by the sense, as things weighed and things numbered and things measured: Ibn-'Ámir, however, read او عِدْلُ ذلك; and Ks and the people of El-Medeeneh, with fet-h [i. e. عَدْلُ]: (TA:) or عِدْلُ الشَّىْءِ, with kesr, signifies the like of the thing in kind, (Mgh, Msb,) or in quantity, or measure, or the like, (Msb,) or also in quantity, or measure, or the like, (Mgh,) and IF says, in weight; (Msb;) and ↓ عَدْلُهُ, with fet-h, (Mgh, Msb,) its like, (Mgh,) or what will stand in its stead, (Msb,) of a thing different in kind, (Mgh, Msb;) whence the phrase of the Kur أَوْ عَدْلُ ذٰلِكَ صِيَامًا [mentioned above]; عَدْل being originally an inf. n.: (Msb:) Akh says, العِدْلُ, with kesr, signifies المِثْلُ; and ↓ العَدْلُ, with fet-h, is originally an inf. n., but is made a subst. to denote المِثْلُ in order to distinguish it from the عِدْل of goods or commodities [which will be expl. in what follows]: Fr says, العِدْلُ, with kesr, is the like (المِثْلُ), as in the saying عِنْدِى عِدْلُ غُلَامِكَ [ I have the like of thy boy or young man ] and عِدْلُ شَاتِكَ [ the like of thy sheep or goat ]; but you say ↓ العَدْلُ, with nasb [i. e. fet-h] to the ع, when you mean the [ equal in ] value, of what is different in kind; though sometimes it is pronounced with kesr by some of the Arabs, app. by an error on their part: (S, O:) or some allow one's saying عِنْدِى عِدْلُ غُلَامِكَ as meaning I have the like of thy boy or young man, [and app. ↓ عَدْلُهُ also,] and عَدْلُهُ with fet-h only as meaning his value: (TA:) but Zj says that العَدْلُ and العِدْلُ both signify the like, whether it be of the same kind or of a different kind; and if one make a mistake, he should not say that some of the Arabs have erred: (O:) the pl. (S, O, K) of عِدْلٌ, by common consent, (S, O,) is أَعْدَالٌ, (S, O, K,) and [that of ↓ عَدِيلٌ is] عُدَلَاآءُ. (K.) ― -b2- Also The half of a load, (K, TA,) such as is on either of the two sides of the camel; (TA;) or a burden [ borne on one side of a beast, counterbalancing another on the other side, or] made equiponderant to another burden: (Az, TA:) pl. [of pauc.] أَعْدَالٌ and [of mult.] عُدُولٌ: (Sb, K:) and ↓ عَدِيلٌ signifies the equal of a person in weight and measure or size or the like (S, K, * TA) in the [vehicle called] مَحْمِل: (TA:) Sb says that it signifies a human being that is the equal of another [ in weight ]; distinguishing it from عِدْلٌ, which, he says, is applied only to goods, or commodities: (IB, TA:) [but] ↓ عَدِيلَتَانِ signifies two sacks (غِرَارَتَانِ); because each counter balances, or is equiponderant to, the other. (TA.) Hence one says of the عُدُول of an evil judicial decision, مَا هُمْ عُدُولٌ وَلٰكِنْ عُدُولٌ [meaning They are not witnesses whose testimony is approvable, but equalized loads of merchandise ]. (TA.) And [hence also] one says, وَقَعَ المُصْطَرِعَانِ عِدْلَىْ بَعِيرٍ, meaning The two [ men wrestling ] fell together, neither of them having thrown down the other. (TA. [See also عِكْمٌ.])

عَدَلٌ ذ The equalizing of the [ two burdens, or half-loads, called ] عِدْلَانِ. (IAar, O, K.)

عَدَلَةٌ ذ : see what next follows, in two places.

عُدَلَةٌ ذ Men who pronounce witnesses to be veracious, and good, or righteous; (AZ, IAar, O, K, * TA;) as also ↓ عَدَلَةٌ; (K;) and the former is also applied to a man who does so: (AZ, O, TA: *) or the former is applied to a single per- son, and ↓ عَدَلَةٌ is applied to a pl. number. (AA, K, TA.)

عَدِيلٌ ذ : see عِدْلٌ, in four places.

عَدَالَةٌ ذ : see عَدْلٌ, in two places. It is an inf. n. of عَدُلَ (S, O, Msb) said of a witness; like ↓ عُدُولَةٌ: and signifies The quality of a witness such as is termed عَدْلٌ [q. v.]: it is expl. as being a quality the regard of which necessitates the guarding against what falls short of the requirements of manly virtue or moral goodness, habitually and evidently; which evident falling short thereof is not effected by small instances of lapses or falls into wrongdoing, and by perversion of speech, because mistake and forgetfulness are supposable [ as the causes thereof ], and interpretation not according to the obvious meaning; but it is when such is the known and repeated practice of the person: regard is to be had to the goodness, or honesty, of every individual, and his usual practice in respect of his apparel, and his dealing in selling and buying, and the conveyance of goods, and other things; and when he does that which is not suitable to him, without necessity, his testimony is impugned; otherwise it is not. (Msb.)

عُدُولَةٌ ذ : see عَدْلٌ, first sentence: and عَدَالَةٌ.

عَدِيلَتَانِ ذ : see عِدْلٌ, last quarter.

عَدَوْلَى ذ An old, tall tree: (K:) or ↓ شَجَرٌ عَدَوْلِىٌّ signifies old trees; one of which is termed عَدَوْلِيَّةٌ: or, accord. to AHn, ↓ عَدَوْلِىٌّ signifies anything old. (TA.) -A2- See also the next following paragraph.

عَدَوْلِىٌّ ذ : see the next preceding paragraph, in two places. -A2- Also, thus correctly, as in the S, (TA, [and thus, app., accord. to the K, though this is thought by SM, and not altogether without reason, to require by its context the reading of ↓ عَدَوْلَى, as does, app., the O,]) A seaman, or mariner. (S, O, K, TA.) ― -b2- And pl. [app. a mistake for n. un.] of عَدَوْلِيَّةٌ, (K,) which latter means Certain ships or boats, (O, K, TA,) or a [ sort of ] ship or boat, (S,) or it is an epithet applied to certain ships or boats, (EM p. 58,) so called as being of عَدَوْلَى, (S, O, * K, TA,) meaning a city of El-Bahreyn, (S, O, * TA,) not meaning, as would be imagined from the context in the K, the tree [said to be] thus called; (TA;) mentioned in the poetry of Tarafeh, (S, O, TA,) in the fourth verse of his Mo'allakah, (O, TA,) and thus expl. by As: (TA:) or meaning old; or large: (O, TA:) or so called as being of a place named عَدَوْلَاة, of the measure فَعَوْلَاة: (TA:) or of عَدَوْل, a man who used to construct ships or boats: or of a people who used to alight and abide in Hejer. (O, K.)

عَادِلٌ ذ : see عَدْلٌ, latter half, in two places. ― -b2- Also An attributer of a copartner, or of copartners, to God. (S, TA.) A woman is related to have said to El-Hajjáj, يَا قَاسِطُ يَا عَادِلُ; [by which she meant O deviater from the right course; O attributer of a copartner, or of copartners, to God; ] (S, * O;) whereupon, the people thinking that she was commending him, he said that by her saying يا قاسط, she referred to the words of the Kur [lxxii. 15] أَمَّا ا@لْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا [expl. voce قَاسِطٌ; and by her saying يا عادل, to the words in the same [vi. 151] وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ [expl. above, see 1]. (O.)

مَعْدِلٌ ذ A place of turning away or back; as also ↓ مَعْدُولٌ: so in the saying, مَا لَهُ مَعْدِلٌ and ↓ مَعْدُولٌ [ There is for him no place of turning away or back ]: (K:) pl. مَعَادِلُ: Aboo-Khirásh says, تَضِيقُ عَلَىَّ الأَرْضُ ذَاتُ المَعَادِلِ meaning [ The earth having those ways in which one may turn in various directions becomes strait to me; or] having such amplitude that by reason thereof one may turn in it to the right and left. (TA.) ― -b2- And A way, course, mode, or manner, of acting or conduct or the like: thus in the saying أَخَذَ فِى مَعْدِلِ الحَقِّ [ He took to the right way of acting ], and مَعْدِلِ البَاطِلِ [ the false, or wrong, way of acting ]: and in like manner one says, اُنْظُرُوا اـِلَى سُوْءِ مَعَادِلِهِ Look ye at his evil ways of acting: and هُوَ سَدِيدُ المَعَادِلِ [ He is one who takes a right direction in respect of the ways of acting ]. (TA.)

مَعْدَلَةٌ ذ : see عَدْلٌ, former half, in seven places.

مُعَدَّلٌ ذ Anything straightened, or made even: (S, O, K:) [&c.: see its verb.] ― -b2- الكُرُّ المُعَدَّلُ see in art. كر.

مُعَدَّلَاتٌ ذ The angles, or corners, of a house or chamber. (IAar, O, K.)

مَعْدُولٌ ذ : see مَعْدِلٌ, in two places.

مُعْتَدِل ذ [ Right, or having a right direction; straight, or even; equal; equable, or uniform; symmetrical, proportionate; suitable in itself or in its parts: see its verb]. مُعْتَدِلَةٌ applied to a she-camel means Whose limbs, or members, are rendered even, one with another, (Lth, Az, TA,) including her hump and other parts; as is the case when she becomes fat: erroneously said by Sh, on the authority of Mohárib, to be مُعَنْدَلَة, belonging to art. عندل. (Az, TA.) ― -b2- And Of a middling sort, in quantity, or quality; as a body between tallness and shortness, and water between the hot and the cold; and [ moderate, or temperate, ] as a day of which the air is pleasant; contr. of مُعْتَذِلٌ, with the pointed ذ. (TA.) فَرَسٌ مُعْتَدِلُ الفرقِ [app. الفَرْقِ] means A horse whose غُرَّة [or blaze ] occupies the middle of his forehead, not reaching to one of the eyes nor inclining upon one of the cheeks. (AO, TA.) أَيَّامٌ مُعْتَدِلَاتٌ signifies [ Days moderate in temperature; or] pleasant, not hot, days. (TA.) And المُعْتَدِلَاتُ is applied to Forty nights of varying, or alternating, heat and cold, commencing from the [ auroral ] rising of Suheyl [or Canopus, which, in Central Arabia, at the commencement of the era of the Flight, was about the 4th of August, O. S.]: (AZ, TA in art. صفر: see صَفَرِىٌّ:) or the days of heat known by the appel-lation of وَقَدَاتُ سُهَيْلٍ [ the most vehement heats of Canopus ]; as also المُعْتَذِلَاتُ [q. v.]. (El- Hareeree's Durrat-el-Ghowwás, in De Sacy's Anthol. Gramm. Arabe, p. 37 of the Arabic text.)

1 عَدِمَهُ ذ , with kesr to the د, (S, MA, Msb, K, &c.,) aor. عَدَمَ , (S,) inf. n. عَدَمٌ, (S, MA, Msb, K,) which is anomalous [as the verb is trans.], (S,) and عُدْمٌ, (S, MA, K,) or the latter is a simple subst., (Msb,) He had it not, was destitute of it, was without it, lacked it, wanted it, found it not, or lost it; (S, * MA, Msb, * K; *) syn. فَقَدَهُ, (S, Msb, K; *) or لَمْ يَجِدْهُ; so says Ibn-El-Kemál in the Exposition of the Hidáyeh. (TA.) And عَدِمْتُ فُلَانًا [ I wanted, or lost, such a one ]. (TA.) And عُدِمَ, [inf. n. عَدَمٌ,] It lacked, wanted, was wanting, was not found, did not exist, or was lost; syn. فُقِدَ. (AHát, Msb.) [See also عَدَمٌ below.] ― -b2- لَا يَعْدَمُنِى هٰذَا الأَمْرُ means مَا يَعْدُونِى [i. e. This thing, or affair, does not pass from me ]. (S, K, TA. [In the CK, erroneously, ما يُعْدِمُنِى.]) -A2- عَدِمَ as intrans.: see the next paragraph, last sentence. -A3- عَدُمَ, (K, TA,) inf. n. عَدَامَةٌ, (TA,) He was, or became, foolish, or stupid; (K, TA;) being destitute of intellect, or understanding. (TA.)

4 اعدمهُ ذ is syn. with أَفْقَدَهُ [meaning He made him to lack, want, or lose, it, or him ]: (AHát, Msb:) and has a second objective complement: one says, لَا أَعْدَمَنِى ا@للّٰهُ فَضْلَهُ [ May God not make me to lack, want, or lose, his bounty ]: (Msb:) or لَا أَعْدَمَنِى فَضْلَكَ May He (i. e. God) not make thy bounty to depart from me: and اعدمنى ا@للّٰهُ فُلَانًا [ God made me to lack, want, or lose, such a one ]. (TA.) ― -b2- And He denied him, or refused him, (Az, MA, K, TA,) what he sought, (Az, TA,) or a thing. (MA.) ― -b3- And He rendered him poor, needy, or destitute: (S, * K, * TA: [in the S, this meaning seems to be indicated by the context; but in the K, the context seems rather to indicate the first of the meanings expl. in this paragraph:]) in this sense, said of God. (S, K, TA) ― -b4- أَعْدَمَنِى الشَّىْءُ means [app. The thing excited my want, or made me to want it; and hence, the thing was not found by me; or] I did not find the thing. (K.) ― -b5- [And اعدمهُ signifies also He made it to have no existence; to be non-existent; or he annihilated it; or did away with it; agreeably with explanations of the inf. n. (اـِعْدَامٌ) in the KL and PS &c., and with present usage.] -A2- اعدم as intrans., (Kr, S, Msb, K,) inf. n. اـِعْدَامٌ and ↓ عُدْمٌ, (Kr, K, TA,) like اـِيسَارٌ and يُسْرٌ as inf. ns. of أَيْسَرَ, and اـِعْسَارٌ and عُسْرٌ as of أَعْسَرَ, and اـِفْحَاشٌ and فُحْشٌ as of أَفْحَشَ, or rather the latter in every one of these instances is a simple subst., as ISd says, (TA,) signifies He (a man, S) was, or became, poor, needy, or destitute; (Kr, S, Msb, K;) as also ↓ عَدِمَ. (TA.)

7 انعدم ذ in the phrase of the Muslim theologians وُجِدَ الشَّىْءُ فَا@نْعَدَمَ [meaning The thing existed, and became non-existent, ] is a barbarism. (K, * TA.)

عُدْمٌ ذ : see the next paragraph.

عَدَمٌ ذ and ↓ عُدْمٌ are inf. ns. of the trans. verb عَدِمَ, (S, M, K,) or the latter is a simple subst., (Msb,) and each signifies, as also ↓ عُدُمٌ, Lack, or want, as meaning non-possession; or loss; [of a thing, and of a quality, or faculty, &c.;] and by predominance of application, lack, &c., of property or wealth; (K, TA;) and departure thereof; and paucity thereof; (TA;) or poverty, neediness, or destitution. (S in explanation of the first and second; respecting the latter of which, see 4, last sentence.) [Also Non-performance of an act; and non-observance of a duty &c. And Lack, or want, as meaning non-existence; and absence; or the state of being lost. ]

عَدِمٌ ذ : see عَدِيمٌ.

عُدُمٌ ذ : see عَدَمٌ.

أَرْضٌ عَدْمَاآءُ ذ Land such as is termed بَيْضَاآءُ; (K, TA;) i. e., without, as though [meaning] lacking, plants, or herbage. (TA.) ― -b2- And شَاةٌ عَدْمَاآءُ A sheep, or goat, of which the head is white and the rest differing therefrom. (K.)

عَدَامٌ ذ : see عَدَائِمُ.

عَدِيمٌ ذ Not having, being without, lacking, wanting, not finding, or having lost: one says, هُوَ عَدِيمُ النَّظِيرِ He is one not having, without, lacking, &c., the likes [or like ]; and عَدِيمُ المَعْرُوفِ [ destitute of goodness, gentleness, beneficence, &c.]: and هِىَ عَدِيمَةُ المَعْرُوفِ [ She is destitute of goodness, &c.]. (TA.) ― -b2- And Poor, needy, or destitute; (S, Msb, K;) as also ↓ عَدِمٌ, (K,) and ↓ مُعْدِمٌ, (S,) and ↓ مَعْدُومٌ, (Msb, TA,) which last occurs in a trad. as meaning the poor who has become, by reason of the pressure of his want, as though himself were not existing, or lost: عَدِيمٌ signifies having no property; as also ↓ مُعْدِمٌ: and having nothing: it is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: and its pl. is عُدَمَاآءُ; erroneously said in the K to be pl. of عَدِمٌ. (TA.) ― -b3- Also Stupid; foolish; (K, TA;) destitute of intellect, or understanding. (TA.) And Insane; demented. (IAar, Az, K, * TA.)

عَدَائِمُ ذ , (K, and so in copies of the S) or ↓ عَدَامٌ, (so accord. to other copies of the S,) A sort of fresh ripe dates found in El-Medeeneh, (S, K,) that are late [ in ripening ], (K,) or that come the last of fresh ripe dates. (S.)

مُعْدِمٌ ذ : see عَدِيمٌ, in two places.

مَعْدُومٌ ذ [ Lacking, wanting, not found, not existing, or lost: see عُدِمَ, of which it is the part. n.]. ― -b2- يَكْسِبُ المَعْدُومَ means He is fortunate, or possessed of good fortune; [properly,] he attains what others are denied. (K.) It is said in a trad., اـِنَّكَ لَتَكْسِبُ المَعْدُومَ وَتُطْعِمُ المَأْدُومَ. (M and TA in art. ادم: expl. voce أَدِيمٌ.) ― -b3- See also عَدِيمٌ.

1 عَدَنَ بِهِ ذ , (Mgh, Msb, Msb, K,) aor. عَدِنَ and عَدُنَ , inf. n. عَدْنٌ and عُدُونٌ, (Msb, K,) He remained, stayed, dwelt, or abode, in it, (Mgh, Msb, K,) namely, a place, (Mgh, Msb,) or a country, or town. (K.) Whence, (Msb, K,) or from عَدَنَت said of camels as expl. in what follows, (S,) جَنَّاتُ عَدْنٍ, (S, Msb, K,) [applied to Paradise,] meaning Gardens of abode, (S, Msb,) or gardens of perpetual abode. (TA.) And عَدَنْتُ البَلَدَ means I took for myself the country, or town, as a home, or settled place of abode. (S.) ― -b2- And عَدَنَتِ الاـِبِلُ (S, Msb TA) بِمَكَانِ كَذَا, (S, TA,) aors. as above, (Msb, TA,) and so the inf. ns., (TA,) The camels kept to such a place, not quitting it: (S:) or remained, or stayed, (Msb, TA,) in such a place, in the pasturage, (TA,) or pasturing upon the [ plants, or trees, called ] حَمْض: (Msb, TA:) or عَدَنْتِ الاـِبِلُ فِى الحَمْضِ the camels found the حمض to be wholesome (اِسْتَمْرَتْهُ [for اِسْتَمْرَأَتْهُ]), and increased, or fattened, thereon, and kept thereto: (K, TA:) accord. to AZ, the verb is used of camels only in relation to the حمض: or, as some say, it is in relation to anything: (TA:) and the epithet ↓ عَادِنٌ, (S, K,) without ة, (TA,) is applied to a she-camel of which this verb is used; (S, K;) and its pl. is عَوَادِنُ. (TA.) -A2- عَدَنَ الأَرْضَ, aor. عَدِنَ , (K,) inf. n. عَدْنٌ, (TA,) He dunged, or manured, the land; as also ↓ عَدَّنَهَا. (K.) ― -b2- And عَدَنَ الشَّجَرَةَ, (K,) inf. n. عَدْنٌ, (TA,) He marred the tree with an axe or the like. (K.) ― -b3- عَدَنَ الحَجَرَ, (K,) inf. n. عَدْنٌ, (TA,) He pulled out the stone (K, TA) with the فَأْس [meaning hoe ]. (TA.) -A3- See also Q. Q. 1.

2 عدّن الأَرْضَ ذ : see 1, near the end. -A2- Also, inf. n. تَعْدِينٌ, He smote the ground بِالْمِعْدَنِ, i. e. with the صَاقُور [or pickaxe ], (K, TA,) to put it in a good state [app. for cultivation, by breaking it up ]. (TA.) -A3- عدّن الغَرْبَ He added a piece, called عَدِينَة, in one side of the hide of which the غرب [or large leathern bucket ] was made, to render it of full dimensions, it being [ too ] small. (ISh, TA.) [And probably, He added to the غَرْب an عَدِينَة (q. v.) of any kind. ] -A4- And عدّن said of a drinker, He became full. (K.)

Q. Q. 1 عَيْدَنَتِ النَّخْلَةُ ذ , (K accord. to the TA, and so in the TA in art. عود, as on the authority of Az,) or ↓ عَدَنَت, (so in the CK and in my MS. copy of the K,) The palm-tree became such as is termed عَيْدَانَة (K, TA) i. e. tall [&c., n. un. of عَيْدَانٌ, mentioned in art. عود]. (TA.)

عَدَنِىٌّ ذ of, or belonging to, [ the place called ] عَدَن [ in El-Yemen ]: ― -b2- hence, عَدَنِيَّاتٌ meaning Highly-prized garments: and an epithet applied to رِيَاط [pl. of رَيْطَةٌ] worn by young women, or girls: ― -b3- and hence likewise عَدَنِىٌّ is an epithet applied to a man as meaning Generous in natural dispositions: (TA:) [or this may be from what next follows:] ― -b4- عَدَنِىٌّ signifies also One who weaves [ the garments called ] الثِّيَاب العَدَنِيَّة in Neysáboor [app. from سِكَّةُ عَدْنَى, which, as is said in the TA, is in Neysáboor]. (TA.)

عَدَانٌ ذ A place of عُدُون [i. e. of remaining, staying, dwelling, or abiding, of men in a place, or of camels in the pasturage &c.: see 1]. (TA.) ― -b2- Also The shore of the sea: (S, K:) but in the phrase بِعَدَانِ السِّيفِ in a verse of Lebeed, it is said that he meant عَدَن [of El-Yemen], adding the ا by poetic license; or some other place: (S:) Sh says that is there means a place on the shore of the sea: and AHeyth related it with kesr to the ع. (TA.) And (K, TA) accord. to IAar (TA) it signifies The side of a river. (K, TA.) -A2- And A period of seven years: one says, مَكَثُوا عَدَانًا [ They tarried during a period of seven years ], (K, TA,) and عَدَانَيْنِ i. e. fourteen years. (TA.)

عَدَانَةٌ ذ A company (AA, K, TA) of men: (AA, TA:) pl. عَدَانَاتٌ: (AA, K, TA:) or this latter signifies parties, or distinct bodies, of men: (S, TA:) and accord. to IAar رِجَالٌ عَدَانَاتٌ means men remaining, staying, dwelling, or abiding. (TA.) -A2- See also what next follows.

عَدِينَةٌ ذ A piece, or patch, in the bottom, or lower part, of a leathern bucket; (S, K;) as also ↓ عَدَانَةٌ: (K:) or at the extremities of the loops of the [ leathern water-bag called ] مَزَادَة: (AA, TA:) or any piece that is added in the [ large leathern bucket called ] غَرْب, like the بَنِيقَة in the shirt: (ISh, TA:) pl. عَدَائِنُ. (S, K.)

عِدَّانٌ ذ , signifying A time, [as also عَدَّانٌ,] is said by some to be of the measure فِعْلَالٌ [a mistranscription for فِعَّالٌ] from عَدَنَ; but Fr held it to be more probably of the measure فِعْلَانٌ from العَدّ and العِدَاد, in the place of which [i. e. in art. عد] it has been mentioned. (TA.)

عَدَوْدَنِىٌّ ذ Swift; (K, TA;) applied to a camel: (TA:) or strong, robust, or hardy; (K, TA;) so applied: (TA:) or whose origin is referred to a certain stallion, (K, TA,) named عَدَوْدَن; (TA;) or to a certain land, (K, TA,) so named. (TA.)

عَادِنٌ ذ [act. part. n. of 1:] as an epithet applied to a she-camel; pl. عَوَادِنُ: see 1, latter half.

عَيْدَانٌ ذ (S, K) meaning Tall palm-trees (S) [or the tallest of palm-trees &c. (see art. عود)] has been mentioned in the portion appropriated to words of which the last radical letter is د, (S, K,) as being of the measure فَعْلَانٌ: (TA:) or they are so called because of their long remaining; the word being of the measure فَيْعَالٌ from عَدَنَ بِالمَكَانِ: (Ham p. 712:) [it is a coll. gen. n. :] n. un. with ة, (S, O, K, all in art. عود.)

مَعْدِنٌ ذ , (S, Mgh, Msb, K, &c.,) and accord. to some مَعْدَنٌ also, but this is not of established authority, (TA,) A mine; i. e. a place of the origination of the جَوَاهِر [meaning native ores ] of gold and the like: (K:) the place of the origination of anything, (Lth, Msb, K, TA,) as of gold, and of silver, and of other things: (Lth, TA:) or the gold, and silver, [and any other metal or mineral, such as is of value, ] created by God in the earth: (Mgh:) so called because the people thereof remain there (S, Mgh, Msb, K) always, (K,) summer and winter; (S, Mgh, Msb;) or because the native ore created therein by God has remained fixed in it; (Msb; [and the like is said in the Mgh and K;]) or, as some say, from عَدَنْتُ الحَجَرَ meaning “ I pulled out the stone: ” (Ham p. 81:) the pl. is مَعَادِنُ. (TA.) It signifies also A place of fixedness of anything. (S, TA.) And مَعَادِنُ signifies also Origins, or sources. (TA.) [Hence the saying,] هَجَرٌ مَعْدِنُ التَّمْرِ (assumed tropical:) [ Hejer is famous as the place of production of dates ]. (S in art. بضع.) And [hence] one says, هُوَ مَعْدِنٌ لِلْخَيْرِ وَالكَرَمِ (tropical:) [ He is a natural source of goodness and generosity ], meaning that he was created with a disposition thereto. (TA.) [And هُمْ كِرَامُ المَعَادِنِ (assumed tropical:) They are generous in respect of their origins: see a verse cited voce اـِنْ, p. 107.]

مِعْدَنٌ ذ A صَاقُور [or pickaxe ], (K, TA,) resembling a فَأْس. (TA.)

غَرْبٌ مُعَدَّنٌ ذ [ A large leathern bucket ] having a piece, or patch, called عَدِينَة, sewed upon its bottom, or lower part, (S, K,) in consequence of its having been rent in that part. (S. [See also 2.]) And خُفٌّ مُعَدَّنٌ A boot having a piece added at the end of the shank, so as to widen it. (TA.)

مُعَدِّنٌ ذ One who extracts the masses of stone from a mine, seeking to find in them gold and the like, (K, TA,) after having then broken them in pieces. (TA.)

[ مَعْدِنِىٌّ ذ , also pronounced مَعْدَنِىٌّ, Of, or belonging to, a mine; mineral; and metallic. ― -b2- And A mineral; and a metal: pl. مَعْدَنِيَّاتٌ.]

1 عَدَاهُ ذ , (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, عَنْهُ ↓ عَدَّيْتُ; agreeably with what here follows:] the saying عَنْ هٰذَا ↓ عَدِّ means Leave thou this, and turn from it to another; and is app. from the phrase هَمَّكَ ↓ عَدِّ اـِلَى غَيْرِهِ [ Turn thy anxiety to other than him, or it ]; the objective complement being altogether left out, so that the verb becomes as though it were intrans.; and there are many instances similar to this in the language: (Har p. 478:) one says, عَنِّى الهَمَّ ↓ عَدَّيْتُ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَنِّى اـِلَى غَيْرِى ↓ عَدِّ, meaning Turn thou the beast upon which thou art riding towards other than me: (TA:) and عَمَّا تَرَى ↓ عَدِّ, meaning Turn thou thine eye from what thou seest. (S.) [See an ex. of the first of these verbs in the Ham p. 125.] One says also, عَدَاهُ الأَمْرُ and ↓ تعدّاهُ The thing, or affair, passed from him. (TA. [See an ex. in the first paragraph of art. عدم.]) And the Arabs say, اـِنَّ الجَرَبَ لَيَعْدُو, meaning Verily the mange, or scab, passes from him that has it to him that is near to him so that the latter becomes mangy, or scabby. (Msb.) And مَا عَدَا فُلَانٌ أَنْ صَنَعَ [app. meaning Such a one did not leave, or, accord. to an explanation of the verb in a similar phrase in Har p. 333, did not delay, his doing such a thing]. (S.) Accord. to Er-Rághib, العَدْوُ primarily signifies Transition; [whence what here precedes;] or the going, or passing, beyond, or the exceeding, a limit, or the usual limit: and incompatibility to coalesce. (TA.) ― -b2- And [hence,] عَدَاهُ, aor. as above, [inf. n. عَدْوٌ,] He went, or passed, beyond it; exceeded it; or transgressed it. (S, TA. *) So in the saying عَدَا طَوْرَهُ [ He went, or passed, beyond his proper limit; exceeded it; or transgressed it ]: and in like manner, الحَقَّ ↓ تعدّى and ↓ اعتداهُ signify He went, or passed, beyond, &c., what was true, or right; and so عَنِ الحَقِّ, and فَوْقَ الحَقِّ. (TA.) أَمَا عَدَا مَنْ بَدَا, a saying in which the vulgar erroneously omit the interrogative أ, means Does not he transgress that which is right who begins by acting injuriously? (TA.) And it is said عَدَا القَارِصُ فَحَرَزَ (tropical:) What was biting to the tongue attained to an excessive degree, so that it became acid: meaning that the affair, or case, became distressing. (S in art. قرص.) ― -b3- And عَدَا عَلَيْهِ, inf. n. عَدْوٌ and عَدَاآءٌ (S, Mgh, Msb, K) and عُدُوٌّ (S, Msb, K) and عُدْوَانٌ (ISd, Msb, K) and عِدْوَانٌ (ISd, K) and عُدْوَى; (K;) and ↓ تعدّى, and ↓ اعتدى; (S, Msb, K;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (S, Msb, K;) and transgressed against him, or exceeded the proper limit against him: (S, Msb:) [and he acted aggressively against him; agreeably with an explanation of the inf. n. of the last of these verbs in what follows: (see an ex. in a verse cited voce رِيحٌ:)] or he acted with excessive wrongfulness, &c., against him: (Mgh:) and ↓ اعدى signifies the same as the other verbs here mentioned; (K, TA;) whence (TA) one says, فِى مَنْطِقِكَ ↓ أَعْدَيْتَ Thou hast deviated from that which is right in thy speech: (S, TA:) ↓ الاِعْتِدَاآءُ 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 ] الاِعْتِدَاآء, in strength, or deed, or state or condition. (TA.) ― -b4- And عَدَا عَلَيْهِ He acted corruptly towards him. (TA.) ― -b5- And عُدِىَ عَلَيْهِ He had his property stolen, and was wronged. (TA.) And عَدَا عَلَى القُمَاشِ, inf. n. عَدَاآءٌ [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.) ― -b6- And عَدَا عَلَيْهِ, (K, TA,) inf. n. عَدْوٌ, (TA,) signifies also He leaped upon him, or it. (K, TA.) ― -b7- And عَدَا, (K,) or عَدَا فِى مَشْيِهِ, (Msb,) aor. يَعْدُو, (Msb, K,) inf. n. عَدْوٌ (S, Mgh, Msb, K) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَاآءٌ, (K,) signifies أَحْضَرَ [i. e. He ran; or rose in his running ]; (S, * K, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْىٌ: (Msb, TA:) or he went a pace less quick than شَدٌّ and more so than مَشْىٌ: (TA in art. سعى:) or [ he went quickly, or swiftly; for] العَدْوُ signifies السُّرْعَةُ: (Mgh:) [or rather he ran, whether gently or moderately or vehemently: that it often signifies he ran vehemently is shown by the prov. مِنْ سُلَيْكٍ ↓ أَعْدَى More vehement in running than Suleyk, who is said to have outstripped fleet horses; and by numerous exs.:] and ↓ عّى signifies the same as عَدَا, denoting a quick pace. (TA in [...]

2 عداهٌ ذ , (S, K,) inf. n. تَعْدِيَةٌ, (K,) He made him, or it, to pass [from a thing, or an affair, to another: see 1, first sentence]: (S, K:) and he made it to pass through, and go beyond; syn. أَنْفَذَهُ. (K.) ― -b2- Hence تَعْدِيَةُ الفِعْلِ, a phrase of the grammarians, [generally meaning (assumed tropical:) The making the verb transitive, ] as in خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ [ Zeyd went forth and I made him to go forth ]. (TA.) ― -b3- See also 1, first quarter, in seven places: ― -b4- and again, in the latter half, in two places.

3 عاداهُ ذ , (K, TA,) inf. n. مُعَادَاةٌ, (S, K, TA,) [ He treated him, or regarded him, with enmity, or hostility: ] the verb in this phrase is that of which the epithet is عَدُوٌّ, and the subst. is عَدَاوَةٌ. (K, TA.) [It is perhaps from one of the three phrases next following]. ― -b2- عادى الشَّىْءَ signifies He was, or became, distant, or aloof, from the thing; or he made the thing to be, or become, distant, or aloof; syn. بَاعَدَهُ. (TA.) And you say, فُلَانٌ لَا يُعَادِينِى وَلَا يُوَادِينِى, meaning لَا يُجَافِينِى وَلَا يُوَاتِينِى [app. Such a one will not make me to be, or become, remote, or aloof, from him, nor will he comply with me: but لَا يُوَادِينِى properly signifies he will not take from me the دِيَة, or bloodwit ]. (TA.) And عَادِ رِجْلَكَ عَنِ الأَرْضِ Draw away thy leg, or foot, from the ground. (TA.) And عَادَى الأَدَاةَ عَنِ البَعِيرِ He raised [ partially ] the furniture ( consisting of the saddle and saddle-cloth ) from contact with the camel [ so as to render it bearable by him ]. (ISh, TA in art. غلق.) ― -b3- عادى شَعَرَهُ He took [ somewhat ] from his hair: or he raised it, (K, TA,) in washing it: or he neglected it, and did not oil it, or anoint it: or he subjected it time after time to the purification termed وُضُوع, and to washing. (TA.) ― -b4- عادى الوِسَادَةَ He folded the pillow. (TA.) ― -b5- عادى القِدْرَ He lowered one of the three stones upon which the cooking-pot rested, in order that it (the pot) might incline upon the fire. (TA.) ― -b6- عادى بَيْنَ الصَّيْدَينِ, (S, * K,) inf. n. عِدَاآءٌ (S, K) and مُعَادَاةٌ, (K,) He made a succession, of one to the other, between the two animals of the chase, (S, K,) by throwing down one of them immediately after the other, (S,) in one طَلَق [or heat ]. (S, K.) Imra-el-Keys says, [describing a horse,] فَعَادَى عِدَاآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍ دِرَاكًا وَلَمْ يَنْضَحْ بِمَاآءٍ فَيُغْسَلِ [ And he made a succession, of one to the other, between a wild bull and a wild cow, by running down one after the other in a single heat, overtaking uninterruptedly, and not breaking out with water (i. e. sweat ) so as to become suffused therewith]. (S. [See EM p. 49.]) In like manner also المُعَادَاةُ بَيْنَ رَجُلَيْنِ means The piercing, or thrusting, two men, one after the other, uninterruptedly. (TA.) ― -b7- And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ, from الحُضْرُ. (A in art. حضر.)

4 اعدى الأَمْرَ ذ He passed from, or beyond, another, to the thing, or affair: so in the K. (TA.) But in the M it is said, اعداهُ الدَّاآءُ 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 ا@للّٰهُ God made it to pass from him that had it to one that was near to him, so that he became affected therewith. (Msb.) ― -b2- One says also, of a man, قَدْ أَعْدَى النَّاسَ بِشَرٍّ He has made evil, or mischief, to cleave to men. (TA.) -A2- See also 1, near the middle, in two places. -A3- اعداهُ عَلَيْهِ He aided, or assisted, him, (S, Mgh, Msb, K,) and strengthened him, (K,) against him; (S, Mgh, Msb, K;) and avenged him of him; (S, Msb;) namely, one who had wronged him. (S, Mgh, Msb.) And اعداهُ He (a judge) heard his accusation against another, and commanded to bring his adversary. (Mgh.) -A4- اعداهُ, (S, Msb, K, TA,) namely, a horse, (S, TA,) and also a man, (TA,) [ He made him to run, whether gently or moderately or vehemently: or, as sometimes used,] he made him, (K, TA,) or desired him, (S,) to go the pace termed حُضْر: (S, K, TA:) or he made him to go a pace nearly the same as that termed هَرْوَلَة, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْى: (Msb, TA: [see 1, latter half:]) and ↓ استعداهُ signifies the same. (S.)