Lane's Lexicon (Edward Lane, 1863)

عُهْدَةٌ ذ A written statement of a purchase or sale: (S, Msb, K:) so called because one recurs to it on an occasion of doubt. (Msb.) And A written statement of a confederacy, league, compact, or covenant. (K.) ― -b2- Also A return [to claim an indemnification for a fault or the like in a thing purchased]; syn. رَجْعَةٌ: so in the saying, لَا عُهْدَةَ [ There shall be no return to claim an indemnification]: (S, O, K:) one says, أَبِيعُكَ المَلَسَى لَا عُهْدَةَ i. e. [ I sell to thee on the condition that ] thou shalt get thee away, and not return to me, (S in this art., and S and Msb and K in art. ملس,) nor have any claim upon me for indemnification: (Msb in art. ملس:) عُهْدَةٌ with respect to an article of merchandise being when it is sold in a faulty state or subject to a claim on the part of its owner. (TA. [See more voce مَلَسَى.]) One says also, عَلَيْكَ فِى هٰذِهِ عُهْدَةٌ لَا تَتَفَصَّى مِنْهَا Thou art subject to a claim for acting unjustly [ in respect of this, from which thou wilt not liberate thyself ]. (A, TA.) And عُهْدَةُ الرَّقِيقِ ثَلَاثَةُ أَيَّامٍ The claim for indemnification for a fault in a slave, from the property of the seller, if he have sold him without making it a condition that he is clear of responsibility for any fault, is during three days, and the purchaser may return him without proof; but if he find a fault after three days, he may not return him without proof. (TA, from a trad.) And ↓ عَهْدٌ and عُهْدَةٌ signify the same: (TA:) you say, بَرِئْتُ اـِلَيْكَ مِنْ عُهْدَةِ هٰذَا العَبْدِ [and ↓ مِنْ عَهْدِهِ], meaning I am clear of responsibility to thee for any fault that thou mayest find in this slave known to exist in him while he was with me. (AHeyth, Mgh, TA.) See 4. And you say also, عُهْدَتُهُ عَلَى فُلَانٍ The responsibility for the rectification of any fault that may be found in him, or it, is upon such a one. (S, * Mgh, Msb, * K, * TA.) And فِى الأَمْرِ عُهْدَةٌ In the affair is an occasion for reverting to it for the purpose of its rectification; (Msb;) i. e. the affair is not yet performed soundly, thoroughly, or well, (S, O, Msb,) and the manager thereof has to revert to it in order to render it so. (Msb.) And فِيهِ عُهْدَةٌ In it is a fault, a defect, or an imperfection. (TA.) And فِى عَقْلِهِ عُهْدَةٌ In his intellect is a weakness. (S, A, O, K.) And فِى خَطِّهِ عُهْدَةٌ In his handwriting is a weakness: (K:) or badness: (A:) or faulty formation of the letters. (O.) -A2- See also عَهْدَةٌ.

عِهْدَةٌ ذ : see عَهْدٌ, last quarter, in two places: -A2- and see also عَهْدَةٌ.

عِهْدَانٌ ذ : see عَهْدٌ, in three places.

عِهَادٌ ذ : see عَهْدٌ, near the end of the paragraph. ― -b2- Also Parts of land upon which the rain called الوَسْمِىّ has fallen. (TA.)

عَهِيدٌ ذ One who makes, and with whom is made, a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement; [ a confederate; ] (S, O;) i. q. ↓ مُعَاهِدٌ [and ↓ مُعَاهَدٌ]. (A, K.) -A2- Also Old, or ancient. (K.) قَرْيَةٌ عَهِيدَةٌ means An old, or ancient, town or village. (S, O.)

عِهَادَةٌ ذ : see عَهْدٌ, last quarter.

عُهَيْدَى ذ and عُهَّيْدَى: see عَهْدٌ, first quarter.

مَعْهَدٌ ذ A place in which one used to know, or be acquainted with, or meet with, a thing; (S, A, O;) a place in which a thing is, or has been, known, or met with; as also ↓ عَهْدٌ; (K;) the latter originally an inf. n.: (TA:) an abode in which one used to know love, or desire: (TA:) and, as also ↓ عَهْدٌ, a place of abode to which people return: (A:) or a place of abode to which people, when they have gone far away from it, always return: (S, O:) pl. of the former مَعَاهِدُ. (A.) One says, الأَحِبَّةِ ↓ اِسْتَوْقَفَ الرَّكْبَ عَلَى عَهْدِ and عَلَى مَعْهَدِهِمْ [ He asked the company of riders to stop at the place where he used to know, or meet, the objects of love; or] at the abode to which the objects of love used to return. (A.)

أَرْضٌ مُعَهَّدَةٌ ذ Land upon which a partial rain has fallen. (AZ, O, K. *)

مَعْهُودٌ ذ Known. (S, O.) مَعْهُودٌ وَمَشْهُودٌ وَمَوْعُودٌ, as meaning Past and present and future, are applied to denote the tenses of a verb. (Kh, L.) See also عَهْدٌ, last quarter. -A2- Also, applied to a place, (K,) and, with ة, to a land, (أَرْضٌ, S,) and to a meadow, (رَوْضَةٌ, A,) Rained upon by the rain called عَهْدٌ (S, * K) or عَهْدَةٌ. (A.)

مُعَاهِدٌ ذ and مُعَاهَدٌ: see عَهِيدٌ: and see also عَهْدٌ, former half. معاهد [i. e. either the act. or the pass. part. n.] is mostly applied in the trads. to A person of the class called أَهْلُ الذِّمَّةِ [or أَهْلُ العَهْدِ, expl. voce عَهْدٌ]: but sometimes it is applied also to any other of the unbelievers with whom one is on terms of peace, or with whom peace has been made, for a definite time. (L.)

1 عَهَرَ المَرْأَةَ ذ , (K,) or عَهَرَ اـِلَيْهَا, (M, Mgh, O,) aor. عَهَرَ , (M, Mgh, O, K,) inf. n. عَهْرٌ and عَهَرٌ (Mgh, O, K) and عِهْرٌ, (K,) or this last is a simple subst., (S,) or a quasi-inf. n., (TA,) and عُهُورٌ (O, K) and عَهَرَانٌ (O) and عَهَارَةٌ and عُهُورَةٌ; (K;) and ↓ عَاهَرَهَا, inf. n. عِهَارٌ; (K;) He came to the woman by night for the purpose of adultery or fornication: (Mgh, O, * TA:) and hence the committing adultery or fornication, absolutely, has become the predominant signification: (TA:) or he came to her by night for that purpose, or by day: (K:) or he committed adultery or fornication (فُجُور) with her at any time, in the night or in the day, i. e., with a free woman or a slave: (TA:) or عَهَرَ بِهَا, inf. n. عَهْرٌ, he committed adultery or fornication with her (فَجَرَ بِهَا) by night: (IKtt, TA:) and عَهَرَ, (S, Msb, K,) aor. عَهَرَ , (K, MS,) or عَهُرَ , (Msb,) [but this I think a mistake,] inf. n. عَهْرٌ and عَهَرٌ, (S,) or عُهُورٌ, (Msb,) or all the forms mentioned above, (accord. to the K,) he committed adultery or fornication; syn. زَنَى, (S, K, TA,) or فَجَرَ; (Msb;) as also عَهِرَ, aor. عَهَرَ , inf. n. عَهَرٌ; (Msb;) and ↓ عاهر; and ↓ تَعَيْهَرَ: (TA:) you say بِهَا ↓ عاهر he committed adultery or fornication with her, i. e., with a free woman or a slave: (TA, from a trad.:) or عَهَرَ signifies he stole: (K:) and he followed evil, (K, TA,) whether by committing adultery or fornication, or by transgressing [ in any other manner ], or quitting the way of truth or justice, or forsaking the command of God: (TA:) and ↓ تَعَيْهَرَ he was, or became, an adulterer or a fornicator, following evil: (S:) and ↓ عَيْهَرَتْ and ↓ تَعَيْهَرَتْ she (a woman) committed adultery or fornication: (TA:) or she was, or became, light, or active, and volatile, (Kr, K,) not remaining fixed in her place, (Kr,) without continence. (K, not added by Kr.)

3 عَاْهَرَ see the preceding paragraph, in three places.

Q. Q. 1 عَيْهَرَتْ ذ : see 1, near the end.

Q. Q. 2 تَعَيْهَرَ ذ and تَعَيْهَرَتْ: see 1, in three places.

عَهْرٌ ذ : see عَاهِرٌ.

عِهْرٌ ذ Adultery or fornication. (S, O.) [See also 1.]

عَهَرَةٌ ذ : see the next paragraph.

عَهِرَةٌ ذ : see the next paragraph.

عُهَيْرَةٌ ذ : see the next paragraph.

عَاهِرٌ ذ An adulterer or a fornicator; (S, O, Msb;) as also ↓ عَهْرٌ [originally an inf. n.]: and ↓ عُهْيَرَةٌ occurs in a trad. in the same sense, as a dim. of عَهْرٌ: or, accord. to ISh, on the authority of Ru-beh, عَاهِرٌ signifies one who follows evil, whether by committing adultery or fornication, or by stealing: (O, TA:) or, as in the L, whether by committing adultery or fornication, or by transgressing [ in any other manner ], or quitting the way of truth or justice, or forsaking the command of God; أَوْ فَاسِقًا being put in the L in the place of او سَارِقًا: (TA:) or any one who does that which induces doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion: (A, TA:) pl. عُهَّارٌ. (Ham p. 131.) It is said in a trad., الوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الحَجَرُ, (S, Mgh, O, &c.,) i. e., The child is for the master of the bed, (Mgh, Msb, TA,) meaning, the husband (Msb, TA) of the child's mother, or, if she be a slave, her owner; (TA;) and for the adulterer, or fornicator, disappointment; (Msb;) meaning, he shall have no right of relationship, (A'Obeyd, S, Mgh, O, Msb,) nor any share in the child: (TA:) like the saying لَهُ التُّرَابُ, (A'Obeyd, Mgh, O, Msb,) which means “ [he has, or shall have, or may he have,] disappointment, ” (Msb,) or “ nothing: ” (Mgh, O, TA:) for some of the Arabs used to establish relationship arising from adultery or fornication; therefore the law annulled this: (Msb:) some, however, explain it agreeably with the apparent [or literal] meaning, and for the adulterer, or fornicator, stoning. (Mgh.) [See also art. حجر.] ― -b2- Also عَاهِرَةٌ (AZ, S) and عَاهِرٌ, (K, TA,) if not a verbal epithet, [but a possessive epithet meaning properly ذَاتُ عِهْرٍ,] (TA,) A woman who comes to a man by night for the purpose of فُجُور [ adultery or fornication ], or by day; as also ↓ مُعَاهِرَةٌ (K) and ↓ مُعَاهِرٌ: (CK: [but this is app. a mistake:]) an adulteress or a fornicatress; as also ↓ مُعَاهِرَةٌ (AZ, S, O) and ↓ عَيْهَرَةٌ; (S;) which last is originally ↓ عَهَرَةٌ, like ثَمَرَةٌ, with an augmentative ى: (Th, Mbr:) or عَيْهَرَةٌ signifies a woman light, or active, and volatile, (Kr, O, K,) who does not remain fixed in her place, (Kr, O,) without continence: (K, not added by Kr:) and ↓ عَهِرَةٌ signifies the same as عَاهِرَةٌ, applied to a woman. (O, TA.)

عَيْهَرٌ ذ A strong camel. (O, K.) ― -b2- عَيْهَرَةٌ: see عَاهِرٌ, near the end. ― -b3- Also The [ kind of goblin, or demon, called ] غُول. (O, K.)

عَيْهَرَانٌ ذ The male of the عَيْهَرَة, i. e. غُول: pl. عَيَاهِيرُ. (O, K.)

مُعَاهِرٌ ذ , and with ة: see عَاهِرٌ, near the end, in three places.

Q. Q. 1 عَيْهَلْتُ الاـِبلَِ ذ I left the camels to pasture by themselves, without a pastor, by night and by day: mentioned by IB, on the authority of A'Obeyd: and he cites as an ex., عَيْهَلَهَا الذُّوَّادُ ↓ عَيَاهِلُ [app. meaning Camels left to pasture by themselves, the drivers having left them to do so ]. (TA.)

عَاهِلٌ ذ A paramount sovereign, like a خَلِيفَة. (S, O, K.) ― -b2- And A woman having no husband: [probably because of her independence:] (AO, S, O, K:) pl. عَوَاهِلُ. (O.)

عَيْهَلٌ ذ A swift she-camel; as also هَيْهَلَةٌ; (S, O, K;) and so ↓ عَيْهُولٌ and ↓ عَيْهَالٌ: (IDrd, * O, * K:) or all signify an excellent, strong, she-camel: (K:) or عَيْهَلٌ signifies a large, big, she-camel; or a tall she-camel: (TA:) [see an ex. in a verse cited in the first paragraph of art. جهم:] and it is also applied to the male of camels, (K, TA,) as some say; (TA;) and عَيْهَلَةٌ to the female; (K, TA;) but, (TA,) accord. to AHát, one should not say جَمَلٌ عَيْهَلٌ; (S, O, TA;) and some say that one should apply to a she-camel the epithet عَيْهَلَةٌ only: (TA:) sometimes, by poetic license, they said عَيْهَلٌّ. (S, O.) ― -b2- Also, applied to a man, and عَيْهَلَةٌ applied to a woman, (K,) or both applied to a woman, (S,) That will not remain in one place, by reason of lightness, or unsteadiness, or lightwittedness, (S, K, TA,) going to and fro, forwards and backwards. (TA.) ― -b3- And the former, A tall woman: (K, TA:) or a strong woman. (TA.) ― -b4- And عَيْهَلَةٌ An old, aged, woman. (O, K, * TA.) ― -b5- And رِيحٌ عَيْهَلٌ A strong, or violent, wind. (S, O, K. *) ― -b6- عَيَاهِلُ [a pl., of which the sing. is probably عَيْهَلٌ or عَيْهَلَةٌ,] see in the first paragraph.

عَيْهَالٌ ذ : see the next preceding paragraph.

عَيْهُولٌ ذ : see the next preceding paragraph.

1 عَهَنَ ذ , (S, K,) aor. عَهُنَ , (K,) inf. n. عَهْنٌ, (TK,) He remained, stayed, dwelt, or abode, (S, K,) بِالمَكَانِ [ in the place ]. (S.) ― -b2- And He, or it, went forth: thus the verb has two contr. significations. (K, TA.) One says, عَهَنَ مِنْهُ خَيْرٌ, aor. عَهُنَ , inf. n. عُهُونٌ, Good went forth [or proceeded ] from him, or it. (TA.) ― -b3- Also It (a thing) continued, lasted, or endured. (TA.) ― -b4- And It was, or became, present, or ready; syn. حَضَرَ. (TA.) ― -b5- And He strove, laboured, exerted himself, or was diligent, فِى العَمَلِ [ in the deed, or work ]. (K.) ― -b6- And i. q. عَهِدَ [probably in its most usual sense, meaning, with اـِلَيْهِ following it, He enjoined, charged, or bade, him; or the like]. (K.) -A2- عَهَنَ لَهُ مُرَادَهُ He hastened to him what he wished, or desired. (K.) -A3- عَهَنَتِ السَّعَفَةُ, (AHn, K, TA,) or عَهَنَتْ عَوَاهِنُ النَّخْلِ, (S,) aor. عَهُنَ , with damm, (AHn, S, TA,) and عَهَنَ , inf. n. عُهُونٌ, (AHn, TA,) The palm-branch, (AHn, K,) or the palm-branches called عَوَاهِن, (S,) became dried up. (AHn, S, K, TA.) -A4- عَهَنَ, aor. عَهِنَ , (K,) inf. n. عَهْنٌ, (TK,) [and quasi-inf. n. عُهْنَةٌ, q. v.,] said of a branch, rod, or twig, It bent: or it broke without becoming separated. (K.)

عِهْنٌ ذ Wool, (AO, S, K, TA,) in a general sense: (TA:) or wool dyed of various colours; (K, TA;) and it has been expl. as having this meaning in the Kur ci. 4: Er-Rághib says, it is peculiarly applied to coloured wool; referring to the Kur lv. 37: (TA:) and ↓ عِهْنَةٌ signifies a portion [or flock or tuft ] thereof: the pl. of عِهْنٌ is عُهُونٌ [meaning sorts of عِهْن]. (S, K.) -A2- هُوَ عِهْنُ مَالٍ means He is a good manager, or tender, of property, or camels, or cattle. (S, K.)

عُهْنَةٌ ذ [as a quasi-inf. n.] The bending of a branch, rod, or twig: or its breaking without becoming separated; so that when one looks at it, he finds it to be whole; and when he shakes it, it bends. (TA. [See 1, last sentence.])

عِهْنَةٌ ذ : see عِهْنٌ. -A2- Also A certain tree (K, TA) in the desert, (TA,) having a red [ flower such as is termed ] وَرْدَة; (K, TA;) mentioned by Az as having been seen by him: said by AHn to be a بَقْلَة [i. e. herb, or leguminous plant ]: and by IB to be of the بَقْل termed ذُكُور. (TA.) -A3- And a dial. var. of اـِحْنَةٌ; (K, TA;) meaning Rancour, malevolence, malice, or spite: and anger. (TA.)

عِهَانٌ ذ The base, or lower part, of a raceme of a palm-tree: (IAar, K:) like اـِهَانٌ &c. (TA.)

عَاهِنٌ ذ Remaining, staying, dwelling, or abiding. (S, K, TA.) ― -b2- And Going forth; thus having two contr. significations, (TA.) ― -b3- And Continuing, lasting, or enduring. (S, K, TA.) ― -b4- And Present, or ready: (S, K, TA:) applied in this sense to food, and to beverage; and to property, or camels, or cattle; as also اآهِنٌ: one says, خُذْ مِنْ عَاهِنِ مَالِهِ and اآهِنِهِ [ Take thou of what is present, or ready, of his property, &c.]. (TA.) ― -b5- Also, applied to property, or camels, or cattle, Long-possessed, or long-possessed and homeborn, or inherited from parents. (S, K.) So in the saying, أَعْطَاهُ مِنْ عَاهِنِ مَالِهِ [ He gave him of what had been long-possessed, &c., of his property, &c.]. (S.) -A2- Applied to a branch, rod, or twig, of a tree, Broken without becoming separated, so that it remains suspended and lax: this is said by Abu-l-'Abbás to be the primary signification [app. in relation to what here follows]. (TA.) ― -b2- And [hence,] (assumed tropical:) Lax, and sluggish, or lazy. (IAar, K, TA.) ― -b3- And (assumed tropical:) Poor; syn. فَقِيرٌ: (K, TA:) because of his broken state. (TA.) ― -b4- Also sing. of عَوَاهِنُ, which signifies The palm-branches that are next to the قِلَبَة [which latter are the branches that grow forth from the heart of the tree ]; (S, K, TA;) thus in the dial. of El-Hijáz; called by the people of Nejd الخَوَافِى: (S, TA:) or, accord. to Lh, the branches below, or exclusive of, the قِلَبَة; of the dial. of El-Medeeneh: one thereof is called عَاهِنٌ and ↓ عَاهِنَةٌ: or, accord. to IAth, it is pl. of ↓ عَاهِنَةٌ, and signifies the branches that are next to the heart of the palmtree: and the heart is injured by the cutting of those that are near to it; therefore 'Omar, as is related in a trad., ordering a person to bring him a palm-branch stripped of the leaves, told him to avoid [cutting] the عواهن. (TA.) ― -b5- And hence, (S, TA,) as being likened to these palm-branches, (TA,) العَوَاهِنُ signifies also (tropical:) The members, or limbs, of a human being, with which he works, or earns. (S, K, TA.) ― -b6- And (assumed tropical:) Certain veins of the she-camel, in her رَحِم [which may here mean either womb or vulva ]: (S, K:) or, accord. to IAar, her عَوَاهِن are in the place of her رَحِم, internally, like the عَوَاهِن of palm-trees. (TA.) ― -b7- رَمَى بِالكَلَامِ, (S,) or رَمَى الكَلَامَ, (K,) عَلَى عَوَاهِنِهِ (S, K) means He adduced [or blurted out ] the speech, or saying, without thought, or consideration; like their saying أَوْرَدَ كَلَامَهُ غَيْرَ مُفَسَّرٍ: (TA:) or he cared not whether he said right or wrong: (S, K, TA:) or he held it [i. e. his speech ] in light estimation: or he said what was good and what was bad: accord. to IAth, العَوَاهِنُ denotes one's taking what is not the right way in journeying or in speech; and is pl. of ↓ عَاهِنَةٌ. (TA.) And one says also, حَدَسَ الكَلَامَ عَلَى عَوَاهِنِهِ, meaning He spoke without anything to guide him, and without caution. (TA in art. حدس.)

عَاهِنَةٌ ذ : see the next preceding paragraph, latter half, in three places.

عَيْهُونٌ ذ A certain good, pleasant, or sweet, plant. (K.)

1 عَوَى ذ , aor. يَعْوِى, inf. n. عُوَاآءٌ (S, K, TA) and عَىٌّ and عَوَّةٌ (K, TA) and عَوْيَةٌ, with fet-h and then sukoon, thus in the M, but in the copies of the K عَوِيَّةٌ, (TA,) said of a dog, (S, CK, TA,) and of a wolf, and of a jackal, (S, TA,) He cried, or cried loudly: (S:) [meaning he howled: ] he twisted his muzzle, then uttered a cry: or he prolonged his cry, not doing so with clearness: and ↓ اعتوى signifies the same: (K, TA:) [in the Ham p. 693, the former is expl. as signifying نَبَحَ and صَاحَ; but] it is said that عَوَّةٌ signifies a prolonged crying; and is not the same as نَبْحٌ [which means “ a barking ”]. (TA.) It is said in a prov. لَوْ لَكَ أَعْوِى مَا عَوَيْتُ [ If to thee I were howling, I had not howled ]; (TA;) or لَوْ لَكَ عَوَيْتُ لَمْ أَعْوِهْ, in which the ه may be the ه of pausation, or it may be put by metonymy for the inf. n. so that the meaning is لَمْ أَعْوِ العُوَاآءَ: (Meyd:) it originated from the fact that a man used, [and still uses, as I have had occasion to do,] when becoming benighted, in the desert, to howl, in order that the dogs, if any person by whose presence he might be cheered were near him, might hear, and reply to him, and he might be guided by their howling: so this man howled, and the wolf came to him, whereupon he said thus: it relates to the seeker of succour from him who will not succour him. (Meyd, * TA.) And it is said in a trad., كَأَنِّى أَسْمَعُ عُوَاآءَ أَهْلِ النَّارِ i. e. (assumed tropical:) [ As though I heard ] the crying or loud crying [or howling ] of the people of the fire [of Hell]: (TA:) [for] عَوَىَ is used metaphorically as meaning he suffered distress, and complained; from the عُوَاآء of the dog: (Har p. 634:) as IAth says, it is more especially used in relation to the wolf and the dog. (TA.) And one says of him who is esteemed, or found to be, weak, مَا يَعْوِى وَمَا يَنْبَحُ (assumed tropical:) [ He does not howl nor does he bark ]. (Ham p. 693.) ― -b2- And عَوَى اـِلَى الفِتْنَةِ means (assumed tropical:) He called (K, TA) people, or a party, (TA,) [ to conflict and faction, or the like; ] عَوَى being used in this sense by way of likening the person who does so to a dog, or in contempt of him. (Ham p. 693.) [See also 10.] ― -b3- عُوَاآءٌ signifies also The grumbling cry (رُغَاآء) of a weak young camel: used in this sense by a poet. (TA.) ― -b4- عُوَاآءُ المُغْتَابِ; and the phrase عَوَى عَنِ الرَّجُلِ; see in the next paragraph. -A2- عَوَى, (S, K, TA,) inf. n. عَىٌّ, (S, TA,) He bent a thing; as also ↓ اعتوى; and likewise a bow; as also ↓ عوّى, (K, TA,) inf. n. تَعْوِيَةٌ: (TA:) and (TA) he twisted hair, and a rope; (S, TA;) as also ↓ عوّى, inf. n. تَعْوِيَةٌ. (S.) One says also عَوَى العِمَامَةَ عَيَّةً He twisted the turban with a single twisting. (TA.) And عَوَيْتُ رَأْسَ النَّاقَةِ I turned the head of the she-camel by means of the nose-rein. (S, TA.) And القَوْمُ صُدُورَ رِكَابهِمْ ↓ عوّى and عَوَوْهَا The party inclined the breasts of their camels that they were riding. (TA.) And عَوَى البُرَةَ He bent, or inclined, the nose-ring of the she-camel. (K, * TA.) And النَّاقَةُ تَعْوِى بُرَتَهَا فِى سَيْرِهَا The she-camel twists her nose-ring with her خِطَام [or halter ] in her going. (S, TA.) And عَوَاهُ عَنِ الشَّىْءِ He turned him from the thing. (TA.) And one says of the man who possesses prudence, or discretion, and precaution, or good judgment, and who is hardy, strong, or sturdy, ما ينهى ولا يعوى [i. e. مَا يُنْهَى وَلَا يُعْوَى He is not forbidden nor is he turned ]. (TA.) ― -b2- And عَوَى signifies also He (a man) attained to the age of thirty years, so that his arm, or hand, became strong, and he twisted vehemently the arm, or hand, of another. (ISd, K.)

2 عوّى عَنِ الرَّجُلِ ذ , thus in the M, with tesh-deed in the case of عوى and also in the case of كذب in the explanation; but in the K, ↓ عَوَى [without teshdeed]; (TA;) (assumed tropical:) He repelled from the man, or defended him; syn. كَذَّبَ, and رَدَّ: (M, K, TA:) in the S is said the like of what is said in the M; عَوَّيْتُ عَنِ الرَّجُلِ being expl. in the S as meaning (assumed tropical:) I repelled from, or defended, the man (كذّبت عنه), and replied against his backbiter or censurer (رَدَدْت عَلَى مُغْتَابِهِ): and in the A, this phrase is said to be metaphorical, and expl. as meaning (tropical:) I repelled from the man the clamouring [or, as we say, the barking ] of the backbiter or the censurer (المُغْتَابِ ↓ رَدَدْت عَنْهُ عُوَاآءَ): thus all these three are express authorities for the teshdeed. (TA.) [Freytag has represented the phrase in the S as agreeing with the reading thereof in the K, and has strangely expl. the verb with عن following it as meaning “ Mendacii arguit et refellit.”] -A2- See also 1, latter half, in three places.

3 عاوى الكِلَابَ ذ He cried, or cried loudly, [meaning he howled, ] to the dogs, they doing so to him. (S, TA.) And [hence] عَاوَاهُمْ, (K, TA,) inf. n. مُعَاوَاةٌ, (TA,) He cried, or cried loudly, to them, [i. e. to men,] they doing so to him. (K, TA.)

6 تعاوت الكِلَابُ ذ The dogs cried, or cried loudly, [meaning howled, ] one to another. (TA.) ― -b2- And تَعَاوَوْا عَلَيْهِ, (K, TA,) and تَغَاوَوْا, (TA,) They collected themselves together, (K, TA,) or aided one another, (TA,) against him. (K, TA.)

7 انعوى ذ It became bent [or twisted ]. (S, K.)

8 اعتوى ذ : see 1, first sentence: -A2- and the same also in the latter half.

10 استعوى كَلْبًا ذ [ He incited a dog to cry, or cry loudly, or to howl ]. (Esh-Sháfi'ee, TA in art. حمى.) ― -b2- And اِسْتَعْوَاهُمْ He sought, or demanded, of them, aid, or succour: (K, TA:) or, accord. to the S, it means نَعَقَ بِهِمْ اـِلَى الفِتْنَةِ [ he urged them by clamour, or shouting, to conflict and faction, or the like ]: (TA: [in one of my copies of the S, for اـِذَا نَعَقَ بِهِمْ, the reading followed in the JM and PS as well as in the TA, I find اذا يُغْوِيهِمْ, which is app. a mistranscription: see also عَوَى اـِلَى الفِتْنَةِ:]) accord. to Z, it means he desired, or demanded, of them, that they should cry, or cry loudly, behind him. (TA.) -A2- اِسْتَعْوَيْتُهُ I desired, or demanded, of him, that he should twist hair, or a rope. (S.)

R. Q. 1 عَاعَى ذ , [mentioned in the K in this art., and also, but as unexplained, in art. عيع,] aor. يُعَاعِى, inf. n. مُعَاعَاةٌ (K, TA) and عَاعَاةٌ; (TA;) and عَوْعَى, [app. the original form,] aor. يُعَوْعِى, (K, TA,) inf. n. عَوْعَاةٌ; (TA;) and عَيْعَى, aor. يُعَيْعِى, inf. n. عَيْعَاةٌ and عِيعَاآءٌ [in some copies of the K عَيْعَاآء]; He chid sheep by the cry عَا or عَوْ or عَاىْ (K, TA) or عَاآءٌ. (TA.)

عَا ذ and عَوْ [in the CK عُو] and عَاىْ (K, TA) and عَاآءْ (TA) are Cries by which sheep are chidden. (K, TA.)

عَوٌّ ذ : see العَوَّاآءُ, last sentence.

عَوَّةٌ ذ [mentioned in the first sentence of this art. as an inf. n.] A crying out, shouting, or clamouring; like ضَوَّةٌ: one says, سَمِعْتُ عَوَّةَ القَوْمِ i. e. [ I heard ] the cries, or shouts, or clamour, of the people, or party: so says AZ, and As says the like. (S.) ― -b2- See also العَوَّاآءُ, last sentence. ― -b3- Also A way-mark that is set up, composed of stones: mentioned by IDrd, but incorrectly as being with damm. (TA.)

عُوَّةٌ ذ : see the next paragraph, last sentence.

العَوَّاآءُ ذ (S, K) and العَوَّا (K) The dog (S, K) that howls (يَعْوِى) much. (S.) Hence the saying, عَلَيْهِ العَفَأءُ وَالكَلْبُ العَوَّاآءُ [ Upon him be the dust, and the howling dog ]: a form of imprecation. (TA.) ― -b2- And the latter signifies also The wolf. (TA.) ― -b3- Also, both, (S, K, TA,) but the latter is the more common, and its ا is to denote the fem. gender, like that of حُبْلَى [in which it is written ى], the word being fem., (TA,) (tropical:) One of the Mansions of the Moon, (S, K, TA,) namely, the Thirteenth; (Kzw in his Descr. of the Mansions of the Moon;) consisting of five stars, (S, K,) said to be the haunch of the Lion [of which the Arabs, or some of them, extended the figure (as they did also that of the Scorpion) far beyond the limits that we assign to it: see ذِرَاعٌ]: (S:) or four stars [g, d, e and h, of Virgo ], (K, and Kzw ubi suprà,) behind الصَّرْفَة [q. v.], (Kzw ibid.,) resembling an alif (K, Kzw) with the lower part turned back, in the Koofee handwriting [in which it is nearly like the Roman L (see زَاوِيَةٌ, in art. زوى)]; (Kzw ibid;) also called عُرْقُوبُ الأَسَدِ; (TA, as from the S, in my copies of which I do not find this;) they regard it as dogs following the Lion; and some say that it is the haunches of the Lion; (Kzw ubi suprà;) accord. to the A, it is thus called because it rises [a mistake for sets, aurorally, (see مَنَازِلُ القَمَرِ, in art. نزل,)] in the tail, or latter part, of the cold, as though it were howling (كَأَنَّهُ يَعْوِى) after it, driving it away, wherefore they call it طَارُودَةُ البَرْدِ: (TA:) or it is an appellation applied by the Arabs to the star that is on the edge of the left shoulder of Virgo, which is the Thirteenth Mansion of the Moon: or, accord. to some, the stars that are upon her belly and beneath her armpit; as though they were dogs howling (تَعْوِى) behind the Lion; so called because of the vehemence of the cold; for when they rise or set [aurorally], they bring cold. (Kzw in his Descr. of Virgo.) And (assumed tropical:) [ The constellation Bootes; ] a northern constellation, called also الصَّيَّاحُ, consisting of two and twenty stars within the figure, and one without it; the figure being that of a man having in his right hand a staff, between the stars of الفَكَّةُ and بَنَاتُ نَعْشٍ: the one that is without the figure is a red, bright star, between his thighs, [i. e. Arcturus, ] called السِّمَاكُ الرَّامِحُ, and, by the Arabs, حَارِسُ السَّمَاآءِ and حَارِسُ الشَّمَالِ, because it is always seen in the sky, not becoming concealed beneath the rays of the sun. (Kzw in his Descr. of the Northern Constellations.) ― -b4- Also, (K,) or the former word, (TA,) [ The aged she-camel; ] the نَاب of camels; (K, TA;) on the authority of AA. (TA.) ― -b5- Also, both words, (K,) the former and sometimes the latter, (S,) the former said by Az to be the more common, but MF says that the latter is the more chaste, for the former was by AAF absolutely disallowed, (TA,) The سَافِلَة, (S,) or اِسْت, (K,) [each here app. meaning anus, ] of a human being; (S;) app. from عَوَى, aor. يَعْوِى, signifying “ he cried,” or “ cried loudly:” (TA:) as also ↓ عُوَّةٌ (IDrd, K, TA) and ↓ عَوَّةٌ, (Lth, K, TA,) of which last the pl. is ↓ عَوٌّ [or rather this is a coll. gen. n.] and [the pl. properly so termed is] عَوَّاتٌ: but IAar is said to have expl. العَوَّاآءُ as meaning الأَسْتَاهُ [pl. of سَتَهٌ which is the original of اِسْتٌ]. (TA.)