Lane's Lexicon (Edward Lane, 1863)

حَيَاآءٌ حياآء an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) ― -b2- [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. ― -b3- Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَاآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty; ] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) ― -b4- And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to AZ, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَاآءٌ (AZ, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.)

حَيَاةٌ حي حيا حياه حياة , or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [ O, would that I had prepared, or laid up in store, ] for my everlasting state of existence. (Er-Rághib.) And ↓ فَاـِنَّ الدَّارَ الاآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [ And verily the last abode is ] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [ the water of ] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) ― -b2- Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [ And there is to you, in retaliation, an advantage ]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) ― -b3- حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.])

حَيٰوةٌ حيٰوه حيٰوة and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ حي حيى حيي حييي Having حَيَاآء [i. e. shame, shyness, bashfulness, pudency, or modesty ]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَاآء; for حَيَاآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.)

حُيَىٌّ حي حيى حيي حييي : see حَىٌّ, of which it is the dim.

حُيَيَّةٌ حي حيي حييه حيية : see حَيَّةٌ, (of which it is the dim.,) in two places. -A2- And dim. of حَاآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.)

حَيَوِىٌّ حيوى حيوي [ Of, or relating to, the serpent; ] rel. n. of حَيَّةٌ. (S.) -A2- [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ حيوان an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. ― -b2- See also حَىٌّ, first sentence. ― -b3- Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [ an animal, and animals; ] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [ The five animals ] is applied to what may be killed by a person in the state of اـِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer, ” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.)

حَيَوَانِىٌّ حيوان حيوانى حيواني حيوانيي [ Of, or relating to, an animal or animals ]. ― -b2- It is [also] particularly applied to A seller of birds. (TA.)

[ حَيَوَانِيَّةٌ حيوان حيواني حيوانيه حيوانية Animality; or animal nature. ]

حَيُّوتٌ حيوت : see حَيَّةٌ.

حَاىٍ حاى حاي , of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّاآءٌ, belonging to art. حوى [q. v.]. (Az, TA.)

أُحَىُّ ذ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ ذ : see art. حو.

أَحْيَى ذ in the saying أَحْيَى مِنْ ضَبٍّ [ More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) ― -b2- In the sayings أَحْيَى مِنْ هَدِىٍّ [ More shy, or bashful, than the bride ] and أَحْيَى مِنْ مُخَدَّرَةٍ [ More shy, or bashful, than a girl kept behind the curtain ] it is from الحَيَاآءُ. (TA.)

تِحْيَاةٌ تحياه تحياة وحى : see the next paragraph.

التَّحَايِى التحايى التحايي The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon ]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella ]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.)

تَحِيَّةٌ أحيى حي حيا تحيه تحية وحى inf. n. of 2. (Mgh, Msb, K.) ― -b2- Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ا@للّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) ― -b3- Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ اـِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى [ And indeed everything that the young man has attained, I have attained it, except endless existence ]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) And (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship ]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [ of praise ] that indicate and imply the ascription of dominion and endless existence: (Kt:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ ا@للّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ ا@للّٰهِ الصَّالِحِينَ أَشْهَدُ أَنْ لَا اـِلَاهَ اـِلَّا ا@للّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ ا@للّٰهِ: see 5 in art. شهد.] ― -b4- The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) -A2- See also التَّحَايِى.

مَحْيًا محيا : see حَيَاةٌ. ― -b2- Also A time, and a place, of life. (TA.)

مُحْىٍ مح محى محي محيي and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.)

مُحَيًّا محيا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) ― -b2- Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [ The feather in ] the place of separation [ of the hair ] beneath the forelock, in the upper part of the forehead. (TA.)

محَيِّىٌ محيى محيي act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَاآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.)

أَرْضٌ مَحْيَاةٌ ذ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.)

أَبُو يَحْيَى ذ Death. (TA, Har p. 218.)

حَيْثُ حيث , (S, Msb, Mughnee, K,) indecl., (S, Msb,) with damm for its termination, (S, Msb, Mughnee,) as being likened to final words [such as قَبْلُ and بَعْدُ ending a proposition], (S, Mughnee,) because it does not [regularly] occur otherwise than prefixed to a proposition, (S,) for the being prefixed to a proposition is like the not being prefixed to anything, as the consequence of being prefixed, which is the sign of the gen. case, is not apparent: (Mughnee:) and حَيْثَ, (S, Mughnee, K,) also indecl., (S,) with fet-h, (S, Mughnee,) to render the pronunciation more easy, (Mughnee,) because damm with ى is deemed difficult to pronounce: (S:) and حَيْثِ, (Mughnee, K,) with kesr, accord. to the general rule observed to prevent the concurrence of two quiescent letters: (Mughnee:) and in like manner, حَوْثُ and حَوْثَ and حَوْثِ: (Mughnee, TA:) of which forms, حوث is asserted to be the original; (L;) though حَيْثُ is more chaste than حَوْثُ, and is the form used in the Kur-án: (Az and TA in art. حوث:) but some of the Arabs make حيث decl.: (Mughnee:) it is an adverbial noun of place, (S, Msb,) a vague adverbial noun of place, (L,) [signifying Where, ] like حِينَ with respect to time: (S, K:) or it is a denotative of place, by general consent: but accord. to Akh it sometimes occurs as denoting time, [signifying when, ] as in the following verse, (Mughnee, TA,) which is the strongest evidence of its use in this sense: (TA:) حَيْثَمَا تَسْتَقِمْ يُقَدِّرْ لَكَ ا@للّٰ هُ نَجَاحًا فِى غَابِرِ الأَزْمَانِ [ Whenever thou shalt pursue a right course, God will decree thee success in the time to come ]: (Mughnee, TA:) but in most instances it occupies the place of an accus., as an adverbial noun of place; or of a gen., governed by مِنْ, and sometimes by another prep., as in the saying (of Zuheyr, TA in art. قشعم), لَدَى حَيْثُ أَلْقَتْ رَحْلَهَاأُمُّ قَشْعَمِ [ At the place where Calamity, or Fate, has put down her saddle, i. e., made her abode ]: and sometimes it occurs as an objective complement, as it is said to do in اَللّٰهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَاتِهِ [in the Kur vi. 124], i. e. God is knowing: He knows where to bestow his apostolic commissions; يَعْلَمُ being suppressed, as implied by أَعْلَمُ; or أَعْلَمُ may be rendered by عَالِمٌ, and so may govern the accus. case. (Mughnee.) Accord. to rule, (Mughnee,) in every instance, (S, Mughnee,) it is prefixed to a proposition, (S, Msb, Mughnee,) nominal, or verbal, but in most cases the latter; (Mughnee;) as in أَقُومُ حَيْثُ يَقُومُ زَيْدٌ [ I will stand where Zeyd shall stand ]; and حَيْثُ تَكُونُ أَكُونُ [ Where thou shalt be, I will be ]; (S;) and جَلَسْتُ حَيْثُ زَيْدًا أَرَاهُ [ I sat where I saw Zeyd ], the accus. case being preferred in an instance like this; (Mughnee;) and اذْهَبْ حَيْثُ شئْتَ [ Go thou whither thou wilt. ] (Msb in art. حَين.) You should not say حَيْثُ زَيْدٌ [alone]: (S:) or it occurs prefixed to a single word in poetry; (Msb, Mughnee;) as in the saying, وَنَطْعُنُهُمْ تَحْتَ الكُلَى بَعْدَ ضَرْبِهِمْ بِبِيضِ المَوَاضِى حَيْثُ لَىِّ العَمَائِمِ [ And we pierce them beneath the kidneys, after smiting them, with the sharp swords, where the turbans are wound ]; (Mughnee;) but this is irregular; (Msb, Mughnee;) though Ks holds it to be regular. (Mughnee.) Lh relates, on the authority of Ks, that some make حيث to govern a noun in the gen. case, as in the saying, أَمَا تَرَى حَيْثُ سُهَيْلٍ طَالِعَا [ Seest thou not where Canopus is, rising? ]: but he says that this is not of respectable authority: (L:) some write حَيْثَ سُهَيْلٍ: and some, حَيْثُ سُهَيْلٌ, [which is the common reading, سهيل being an inchoative, and] the enunciative, مَوْجُودٌ, being suppressed. (Mughnee.) Abu-l-Fet-h says that he who prefixes حيث to a single word makes it declinable. (Mughnee.) [Accord. to Fei,] BenooTemeem say حَيْثَ when it occupies the place of an accus., as in the phrase, قُمْ حَيْثَ يَقُومُ زَيْدٌ [ Stand thou where Zeyd shall stand ]. (Msb.) Ks says, I have heard among Benoo-Temeem, of Benoo-Yarbooa and Tuheiyeh, those who say حَيْثَ in every case, when it occupies the place of a gen., and that of an accus., and that of a nom.; saying مِنْ حَيْثَ لَايَعْلَمُونَ [ Whence they know not ], and حَيْثَ ا@لْتَقَيْنَا [ Where we met ]: and he says also, I have heard some of Benu-l-HárithIbn-Asad-Ibn-El-Hárith-Ibn-Thaalabeh, and all Benoo-Fak'as, say حَيْثِ when it occupies the place of a gen., and حَيْثَ when it occupies the place of an accus.; saying مِنْ حَيْثِ لَا يَعْلَمُونَ, and حَيْثَ ا@لْتَقَيْنَا. (L.) Sometimes the proposition after حيث commences with اـِنَّ, as in اِجْلِسْ حَيْثُ اـِنَّ زَيْدًا جَالِسٌ [ Sit thou where Zeyd is sitting ]. (K in art. أن, and IAk p. 92.) ― -b2- It sometimes comprises the meanings of two adverbial nouns of place, as when you say, حَيْثُ عَبْدُ ا@للّٰهِ قَاعِدٌ زَيْدٌ قَائِمٌ [ Where' Abd-Allah is sitting, there Zeyd is standing ]. (AHeyth, L.) ― -b3- The restrictive مَا (مَا كَافَّةٌ) is sometimes affixed to it, and in this case it implies a conditional meaning, [signifying Wherever, or wheresoever, and, accord. to Akh, whenever, or whensoever, ] (Mughnee, TA,) and renders two verbs mejzoom, (Mughnee,) as in the saying, حَيْثُمَا تَجْلِسْ أَجْلِسْ [ Wherever thou shalt sit, I will sit ], (S,) and in the first of the verses cited above: (Mughnee, TA:) it is not [properly, though it is sometimes improperly,] used as a conditional without ما. (S.) ― -b4- [It is also used, in scientific and other post-classical works, in senses different from those explained above. Thus, مِنْ حَيْثُ is used to signify As to, or in respect of: so in the phrase مِنْ حَيْثُ اللَّفْظِ وَالمَعْنَى As to, or in respect of, the word and the meaning. Also As, or considered as, absolutely, or abstractedly: so in the phrase مِنْ حَيْثُ هُوَ, or مِنْ حَيْثُ هُوَ هُوَ, As, or considered as, such, absolutely, or abstractedly; and الاـِنْسَانُ مِنْ حَيْثُ هُوَ اـِنْسَانٌ Man, as, or considered as, man, absolutely, or [...]

1 حَاجَ حاج , aor. يَحِيجُ, (Kr, K,) inf. n. حَيْجٌ, (TA,) i. q. حَاجَ, aor. يَحُوجُ: (Kr, K:) extr., because the ا of حَاجَةٌ [which is its logical root] is [originally] و. (TA.)

4 أَحْيَجَتِ الأَرْضُ ذ , (K,) irregular, like أَحُوَجَ, (TA,) and أَحَاجَت, The land produced the thorny plants, or trees, called حَاجٌ: (K:) or abounded therewith. (TA.)

حَاجٌ حاج , a coll. gen. n., n. un. with ة, (TA,) A certain kind of thorny plant, or tree; (S, K;) a plant of the sour kind (مِنَ الحَمْضِ): accord. to ISd, a kind of thorny plant or tree, i. q. كَبُرٌ [or caper ]: or a certain plant different from that just named: or a certain kind of tree: accord. to AHn, an evergreen, of which the roots extend far into the ground; which, cooked, is used as a medicine; having slender and long leaves, seeming as numerous as the thorns: (TA:) [ asparago sylvestri similis: (Golius, from Ibn-Beytár:) this name, and عَاقُول, are now applied by the Arabs to the plant called by European botanists hedysarum alhagi: see عَاقُولٌ and تَرَنْجُبِينٌ:] dim. ↓ حُيَيْجٌ; therefore its medial radical letter is ى; (K;) and ↓ حِيَيْجٌ is a chaste dial. var. of this dim., agreeably with a usage observed in similar cases [when the medial radical letter is ى]. (TA.)

حُيَيْجٌ حييج and حِيَيْجٌ: see what next precedes.

1 حَادَ عَنْهُ حاد عنه حاد عنة , (S, A, Msb, K,) aor. يَحِيدُ, inf. n. حُيُودٌ and حَيْدَةٌ (S, Msb, K) and حَيْدٌ and حَيَدَانٌ and مَحِيدٌ (K) and حَيْدُودَةٌ, (S, K,) which last is originally حَيَدُودَةٌ, with the ى movent; this letter being afterwards made quiescent; for there is not in the language any word of the measure فَعْلُولٌ, except صَعْفُوقٌ; (S; [see the remarks on شَيْخُوخَةٌ, voce شَاخَ;]) He declined, or turned aside or away, from it; (S, A, K;) removed, went away, or went far away, from it; (Msb;) namely, a road, (S,) or a thing: (Msb:) he shunned, or avoided, it, from fear, or from disdain. (Az, L.) [See also 3.] You say, مَا لَكَ مَحِيدٌ عَنْ ذٰلِكَ There is not, for thee, any avoiding that. (L.) And حَادَتِ الدَّابَّةُ The beast became scared, or shied, and quitted the middle of the road. (L.) ― -b2- حاد بِهِ, and ↓ احادهُ, He removed, took away, or took far away, him, or it; [عَنْ شَىْءٍ from a thing; ] similar to ذَهَبَ بِهِ and أَذْهَبَهُ. (Msb.)

2 قَدَّ السَّيْرَ فَحَيَّدَهُ قد السير فحيده قد السير فحيدة He cut, or cut lengthwise, the thong, or strip of skin or leather, and made it to have parts projecting beyond the rest. (L, K.)

3 حايدهُ حايد حايده حايدة , inf. n. مُحَايَدَةٌ and حِيَادٌ, He went, or turned, aside from, or away from, or he avoided, or he went, or removed, to a distance from, him, or it: (S, L, K:) [see also 1:] or, accord. to the A, he inclined upon, or against, him, or it. (TA.)

4 أَحْيَدَ see 1.

حَيْدٌ حيد A rising, or protuberant, or prominent, part of a side of a thing: (L, K:) so of the head; (Lth, L;) as also ↓ حَيْدَةٌ: (A:) a knot, knob, or protuberance, of a stick or branch; [as also ↓ حَيْدَةٌ: (AHn, TA voce بَلْطٌ, q. v.:)] a part of a strap, or thong, projecting beyond the rest: (L:) any rib, (L, K,) or other bone, (L,) that curves much [ and is therefore prominent ]: (L, K:) [see an ex. voce حَابٍ, in art. حبو:] a knot in the horn of a mountain-goat; (A, * L, K;) or this is termed ↓ حَيْدَةٌ: (S, L:) a twisted part of a horn: a twisted internodal portion of a horn: (L:) any prominence in a horn, and in a mountain, (S, L, K,) &c.: (S, L:) a prominent and curved part of a mountain: (T:) a projecting portion, or ledge, of a mountain, resembling a wing: (S, M, L, K:) pl. (of the former word, S) أَحْيَادٌ [a pl. of pauc.] and (of both words, S) حُيُودٌ and (of the latter, S) حِيَدٌ: (S, K:) the حُيُود of a camel are such parts as the hips, or haunches, and thighs. (L.) You say جَبَلٌ ذُو حُيُودٍ and أَحْيَادٍ, meaning A mountain having projecting edges in its lower parts, not in its upper parts. (S.) And قَعَدْتُ تَحْتَ حَيْدِ الجَبَلِ I sat beneath the part of the mountain that projected like a wing. (A.)

حَيْدَةٌ حيد حيده حيدة : see حَيْدٌ, in three places. ― -b2- Also The rugged part of a road. (A.) ― -b3- An evil look, (A, K,) with a turning aside. (A.) You say, مَا نَظَرَ اـِلَىَّ اـِلَّا الحَيْدَةَ, (A,) or اـِلَّا نَظَرَ الحَيْدَةِ, (TA,) He looked not towards me save with an evil look, with a turning aside. (A, TA.)

حَيَدَى حيد حيدى حيدي The manner of walking of a proud and self-conceited person. (K.) ― -b2- حِمَارٌ حَيَدَى (S, K) and ↓ حَيِّدٌ, (K,) each occurring in a verse of [Umeiyeh the son of] Aboo-'Áïdh El-Hudhalee accord. to different relations thereof, (L, [see جَمَّازٌ,]) An ass that turns aside from, or shies at, his shadow, by reason of his briskness, liveliness, or sprightliness: (S, K:) or that is wont often to turn aside from things, or to shy at them. (S.) حَيَدَى is also applied as an epithet to a she-ass. (IAar.) It is [said to be] the only masc. epithet of the measure فَعَلَى, (S, K,) except دَلَظَى a man “ who thrusts vehemently, ” (IJ,) and وَقَرَى [but this is written in the K وَقَرِىٌّ] “ a pastor of a وَقِير, or flock of sheep, ” and قَفَطَى vir “ multum coiens, ” and جَمَزَى a “ quick ” ass. (MF.) But probably حَيِّدٌ is the only correct word of the two above mentioned. (L.) [Or حِمَارٌ حَيَدَى is for حِمَارٌ ذُو حَيَدَى: see جَمَزَى, voce جَمَّازٌ.]

حَيْدَانٌ حيدان Pebbles that become thrown aside from the legs of a beast as he goes along. (S, K.)

حَيِّدٌ حيد : see حَيَدَى.

حَيَادِ حياد , like قَطَامِ, (L,) indecl., with kesr for its termination, [and of the fem. gender,] occurs in the phrase (TA) حِيدِى حَيَادِ, similar to فِيحِى فَيَاحِ, (S, L, K,) meaning Turn thou aside, or away, [from me:] (A, L:) said by one when the time for fighting is come, (L,) and by one fleeing. (Ibn-Abi-l-Hadeed.)

حَيُودٌ حيود [ That declines, or goes away, much, or frequently ]: an intensive epithet, applied by 'Alee to worldly prosperity (الدُّنْيَا). (L.)

مَحِيدٌ محيد an inf. n. of حَادَ. (K.) ― -b2- [It may also be used, agreeably with analogy, as a noun of place, signifying A place to which one turns aside or away; to which one removes, goes away, or goes far away. ]

1 حَارَ حار , [sec. pers. حِرْتَ,] aor. يَحَارُ, (S, A, Mgh, Msb, K,) and some say يَحِيرُ, but this is a mistake, (MF,) inf. n. حَيْرَةٌ (S, A, Mgh, K) and حَيَرٌ (S, Msb, K) and حَيْرٌ and حَيَرَانٌ, (K,) He was, or became, dazzled by a thing at which he looked, (T, Msb, K,) so that he turned away his eyes from it: this is the primary signification: (T, Msb:) and so ↓ تحيّر (A, * Mgh, * K) and ↓ استحار, (K,) and حاربَصَرُهُ (A, * TA) and بصره ↓ تحيّر. (Mgh, and S and A and K in art. قمر, &c.) ― -b2- And hence, (T, Msb,) He was, or became, confounded, or perplexed, and unable to see his right course; (T, Msb, K, * TA;) as also ↓ تحيّر (Msb, K) and ↓ استحار. (K.) And حار, (S, A,) or حار فِى أَمْرِهِ, (Msb,) i. q. فى امره ↓ تحيّر [ He was, or became, confounded, &c., in his affair, or case ]. (S, A.) And [حار (see its part. n. حَائِرٌ) and] ↓ تحيّر [and ↓ استحار] He erred, or lost his way. (TA.) ― -b3- Also, said of water, (A, Msb, K,) and ↓ تحيّر (S, A, K) and ↓ استحار, (A, K,) (tropical:) It became collected, (S, A, K,) and stayed, (A,) or went round, (S, K, *) or went to and fro, or fluctuated, (Msb, K,) in a place, as though it knew not which way to run. (A.) ― -b4- See also 5.

2 حيّرهُ حير حيره حيرة He, or it, caused him to become confounded, or perplexed, and unable to see his right course. (S, * Msb, KL.) ― -b2- [Accord. to Golius, as on the authority of the KL, حيّر, said of water, means (assumed tropical:) It was whirled round in an eddy: but to have this meaning, which I do not find in my copy of the KL, the verb should be حُيِّرَ.]

4 احار احار أحار حار [ He, or it, caused a thing to descend easily down the throat: or it transmitted food to the stomach: see 10: and see also 4 in art. حور]. (S and K voce مِشْفَرٌ, q. v.)

5 تحيّر أحار حير تحير : see 1, in six places. ― -b2- Also (tropical:) It (a cloud) continued without motion, pouring forth its rain, and not being driven by the wind: (IAar:) or went not in any direction: (K:) [and so ↓ استحار: see مُتَحَيِّرٌ.] ― -b3- Also (assumed tropical:) It continued; said of time; (TA;) and in like manner it is said of a man. (MF.) And بِهِ ↓ حِيرُوا [if not a mistranscription for تَحَيَّرُوا] occurs as meaning (assumed tropical:) Remain ye therein; referring to a place. (TA.) And بِمَكَانٍ ↓ استحار (assumed tropical:) He alighted and abode some days in a place. (TA.) ― -b4- تحيّر بِالمَاآءَ (tropical:) It (a place, S, K, and land, TA) became full of water; as also ↓ استحار. (S, K, TA.) ― -b5- تحيّرت الجَفْنَةُ (tropical:) The bowl became full of grease and food; (K, TA;) like as a watering-trough or tank becomes full of water. (TA.) ― -b6- See also what follows.

10 اـِسْتَحْيَرَ see 1, in four places: ― -b2- and 5, in three places. ― -b3- استحار الشَّبَابُ (S, IB, A, K) and ↓ تحيّر (K) (tropical:) The sap [or vigour ] of youth (مَاآءُ الشَّبَابِ) flowed: (IB:) or became complete, and filled the body of a woman: (A:) or completely occupied the body: (K:) or filled it to the utmost: (TA:) or collected, and flowed to and fro, in the body of a woman. (As, S.) -A2- اسْتُحِيرَ الشَّرَابُ The beverage, or wine, was made to descend easily down the throat. (S.)

حَيْرٌ حير [ An enclosure ] like a حَظِيرَة: or a place of pasturage in which it is prohibited to the public to pasture their beasts. (S, K.) ― -b2- See also حَائِرٌ. -A2- حَيْرَمَا [erroneously written by Golius حَارَمَا] i. q. رُبَّمَا. (K.)

اـِنَّهُ فِى حِيرَ بِيرَ انه في حير بير and حِيرٍ بِيرٍ, like حُورٍ بُورٍ; (K;) i. e. Verily he is in a bad state, and a state of perdition: or in error. (TA.) [See also art. حور.]

حَيَرٌ حير : see what next follows.

حِيَرٌ حير (IAar, K) and ↓ حَيَرٌ (IB, K) Much property, or many cattle; and a numerous family: (K:) and أَنْعَامٌ حِيَرَاتٌ many cattle. (TA.) كَانَ حِيَرًا [app. for كان ذَا حِيَرٍ] is expl. by Th as meaning He was a possessor of much property, and of a numerous household and family. (TA.) ― -b2- حِيَرَ دَهْرٍ: see حَيْرِىَّ الدَّهْرِ.