ل

أم1 لَؤُمَ He was base, base-born, low, ignoble, ungenerous, mean, sordid; (S:) contr. of كَرُمَ. (K.) See لَئِيمٌ. b2: لَأَمَ: see also ظَاهَرَ.3 لَآءَمْتُ بَيْنَ القَوْمِ, inf. n. مُلَآءَمَةٌ, I reconciled the people, (S, Msb,) and brought them together. (S.) b2: لَآءَمَهُ He was suited to him as a companion: see 5 in art. زوى. b3: لَآءَمَهُ It (food, T, and an affair, M) suited him. (T, M.) b4: And i. q. لَا زَمَهُ. (T.) b5: And It coalesced, or united, with it.8 اِلْتَأَمَ It (a wound, and a crack) became coalesced, consolidated, closed, or closed up: (S:) it (a hole, or rent,) became repaired. (Msb.) b2: اِلْتَأَمَا They (two things) agreed together, or became consistent. (S, Msb.) b3: اِلْتَأَمَ It drew, and stuck, together; coalesced; or consolidated. (Mgh.) لُؤْمَةٌ: see لُؤَمَةٌ.

لُؤَمَةٌ, (S, K,) or ↓ لُؤْمَةٌ, (M, IB,) The whole apparatus, or gear, of the plough: (AHn, S, M, K:) or its iron [or share] and its wooden parts: (M:) or the سِنَّة [or ploughshare] with which the earth is ploughed up, and which, when upon the plough, is termed عِيَانٌ, pl. عين: (IAar, TA:) the سِكَّة. (IB, TA.) See عِيَانٌ.

رَجُلٌ جَمِيعُ اللَّأْمَةِ: see جَمِيعٌ.

لَئِيمٌ Mean; ungenerous; sordid; ignoble; base; base-born; contr. of كَرِيمٌ. (K, &c.) See لَؤُمَ.

أَلَائِمُ الأُمُورِ: see مَدَاقّ.

أَلْأَمُ Baser, and basest; &c.: see an ex. voce زَكْمَةٌ.

المُلَآءَمَةُ i. q. الاِجْتِمَاعُ: see اِسْــتَلَمَ.

رِيشٌ مُتَلَائِمٌ i. q.. لُؤَامٌ. See لَفَتَ.

عق

1 عَقَّ, (Msb, K, TA,) aor. ـُ (TA,) inf. n. عَقٌّ, (Mgh, O, Msb, TA,) He clave, split, slit, ripped, or rent; (Mgh, O, Msb, K, TA;) and he cut. (Mgh, O, TA.) You say, عَقَّ ثَوْبَهُ He slit, ripped, or rent, his garment. (Msb.) and عُقَّتْ تَمِيمَتُهُ فِى بَنِى فُلَانٍ [His amulet was cut off among the sons of such a one]; said of a boy when he has attained to the prime of manhood, and become strong, with a tribe; originating from the fact that as long as the boy was an infant, his mother hung upon him amulets to preserve him from the evil eye; and when he became full-grown, they were cut off from him: whence the saying of a poet, بِلَادٌ بِهَا عَقَّ الشَّبَابُ تَمِيمَتِى

وَأَوَّلُ أَرْضٍ مَسَّ جِلْدِى تُرَابُهَا [A country in which the attaining to the prime of manhood cut off my amulet, and the first land of which the dust touched my skin]. (TA.) b2: and [hence,] عَقَّتِ الرِّيحُ المُزْنَ, aor. and inf. n. as above, The wind drew forth a shower of fine rain from the مزن [or clouds containing water]; as though it rent them. (TA.) And عُقَّتِ السَّحَابَةُ The cloud poured forth its water; [as though it were rent;] and ↓ اِنْعَقَّت [means the same]; (TA;) and ↓ اعتقّت [likewise]. (O.) b3: and عَقَّ عَنْ وَلَدِهِ, (S, Msb,) or عَنِ المَوْلُودِ, (K,) aor. ـُ (S, Msb, TA) and عَقِّ, (TA,) inf. n. عَقٌّ, (S, Msb,) He slaughtered as a sacrifice (S, Msb, K, TA) for his child, (S, Msb,) or for the new-born child, (K,) a sheep or goat, (T, Msb, TA,) [generally the latter,] on the seventh day after the birth. (T, S, Msb, TA.) And He shaved the [hair termed] عَقِيقَة [q. v.] (S, TA) of his child, (S,) or of the new-born child. (TA.) b4: And عَقَّ بِالسَّهْمِ He shot the arrow towards the sky; and that arrow was called عَقِيقَةٌ; (S, O, K;) and it was the arrow of self-excuse: they used to do thus in the Time of Ignorance [on the occasion of a demand for blood-revenge]; and if the arrow returned smeared with blood, they were not content save with the retaliation of slaughter; but if it returned clean, they stroked their beards, and made reconciliation on the condition of the bloodwit; the stroking of the beards being a sign of reconciliation: the arrow, however, as IAar says, did not [ever] return otherwise than clean: (S, O:) the origin was this: a man of the tribe was slain, and the slayer was prosecuted for his blood; whereupon a company of the chief men [of the family of the slayer] collected themselves together to the heirs [who claimed satisfaction for the blood] of the slain, and offered the bloodwit, asking forgiveness for the blood; and if the heir [who claimed satisfaction and who acted for himself and his coheirs] was a strong man, impatient of injury, he refused to take the bloodwit; but if weak, he consulted the people of his tribe, and then said to the petitioners, “We have, between us and our Creator, a sign denoting command and prohibition: we take an arrow, and set it on a bow, and shoot it towards the sky; and if it return to us smeared with blood, we are forbidden to take the bloodwit, and are not content save with the retaliation of slaughter; but if it return clean, as it went up, we are commanded to take the bloodwit: ” so they made reconciliation; for this arrow never returned otherwise than clean; and thus they had an excuse in the opinion of the ignorant of them. (L, TA.) A poet (S, O, TA) of the family of the slain, said by some to be of Hudheyl, by IB to be El-As'ar El-Joafee, who was absent from this reconciliation, (TA,) says, عَقُّوا بِسَهْمٍ ثُمَّ قَالُوا صَالِحُوا يَا لَيْتَنِى فِى القَوْمِ إِذْ مَسَحُوا الِلُّحَى

[They shot an arrow towards the sky; them they said, “Make ye reconciliation: ” would that I were among the party when they stroked the beards]: (S, O, TA:) or, as some relate it, the first word is عَقَّوْا, with fet-h to the ق; which belongs to the class of unsound verbs [i. e. to art. عقى]. (S, O.) b5: One says also, عَقَّ وَالِدَهُ, (S, O, K,) or أَبَاهُ, (Msb,) aor. ـُ (S, O, Msb,) inf. n. عُقُوقٌ (S, O, Msb, K) and مَعَقَّةٌ (S, O, K) and عَقٌّ, (TA,) He was undutiful, disobedient, refractory, or ill-mannered, to his parent, or father; contr. of بَرَّهُ; (K;) he broke his compact of obedience to his parent, or father; (TA;) he disobeyed his father; and failed, or neglected, to behave to him in a good, or comely, manner. (Msb.) And عَقَّ الرَّحِمَ, (TA, and Ham p. 93,) like قَطَعَهَا [i. e. He severed the tie, or ties, of relationship, by unkind behaviour to his kindred]. (Ham ib.) and عَقَّ [alone], aor. ـُ inf. n. عُقُوقٌ, [He was undutiful, &c.; or he acted undutifully, &c.; or] he contravened, or opposed, him whom he was under an obligation to obey. (Har p. 158.) عُقُوقُ الوَالِدَيْنِ [Undutiful treatment, &c., of the two parents] is said in a trad. to be one of the great sins. (O.) And it is said in a prov., العُقُوقُ

أَحَدُ الثُّكْلَيْنِ [Undutiful treatment of a parent is one of the two sorts of being bereft of a child]: or, as some relate it, العُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ [Undutiful treatment of a parent is (like) the bereavement of him who is not (really) bereft of his child]: i. e. he whom his children have treated undutifully (مِنْ عَقَّهُ وَلَدُهُ) is as though he were bereft of his children although they are living. (O.) [See also 3: and 4.] b6: Hence, from عُقُوقُ الوَالِدَيْنِ, the verb is metaphorically used in the saying, in a trad., مَثَلُكُمْ وَمَثَلُ عَائِشَةَ مَثَلُ العَيْنِ فِى الرَّأْسِ تُؤْذِى صَاحِبَهَا وَلَا يَسْتَطِيعُ أَنْ يَعُقَّهَا إِلَّا بِالَّذِى هُوَ خَيْرٌ لَهَا (tropical:) [The similitude of you and of 'Áïsheh is that of the eye in the head, when it hurts its owner, and he cannot treat it severely save with that which is good for it: app. meaning that her severity was for the good of the objects thereof]. (TA.) A2: عَقَّ, intrans., said of lightning: see 7.

A3: عَقَّتْ said of a mare, and of an ass: see 4.

A4: عَقَّتِ الدَّلْوُ, inf. n. عَقُّ, means The bucket came up full from the well; and some of the Arabs say عَقَّت as having تَعْقِيَةٌ for its inf. n.; but it is [said to be] originally ↓ عَقَّقَت, the third ق being changed into ى, [which is then in this case suppressed,] like as they said تَظَنَّيْتُ from الظَّنُّ: [it is, however, mentioned in the TA in art. عقو also, and there expl. as meaning it rose in the well turning round: and from what here follows, it appears to mean it rose swiftly, cleaving the air:] a poet, cited by IAar, says, of a bucket, عَقَّتْ كَمَا عَقَّتْ دَلُوفُ العِقْبَانٌ meaning It clave [the air of] the well, rising swiftly, like the hastening of the swift eagle in its flight towards the prey. (TA in the present art.) 2 عَقَّّ see above, last sentence.3 عَاقَقْتُ فُلَانًا, aor. ـَ inf. n. عِقَاقٌ, I contravened, or opposed, such a one. (TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.]4 اعقّ فُلَانٌ i. q. جَآءَ بِالعُقُوقِ [i. e. Such a one did that which was an act of undutifulness, disobedience, refractoriness, or ill manners, to his father or the like]. (S, TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.] b2: and you say, مَا أَعَقَّهُ لِوَالِدِهِ [How undutiful, disobedient, refractory, or ill-mannered, is he to his father!]. (TA.) A2: اعقّت She (a mare, S, O, K, and an ass, TA) conceived, or became pregnant; (S, O, K;) or she did not conceive, or become pregnant, after having been covered by the stallion, or during a year or two years or some years; (K;) and ↓ عَقَّتْ, aor. ـِ (O, K, TA,) the verb being of the class of ضَرَبَ, (TA,) inf. n. عَقَاقٌ and عَقَقٌ (O, K, TA) and عُقُوقٌ, (CK, but not in other copies,) signifies the same, (O, * K, TA,) said of a mare, (O, K,) and of an ass; (O;) or عَقَاقٌ signifies pregnancy itself, as also عِقَاقٌ, (K,) and عَقَقٌ; (S, O;) or عَقَّتْ signifies she became pregnant; and اعقّت, the [hair called] عَقِيقَة grew in her belly upon the young one that she bore. (TA.) b2: Also It (a palm-tree, and a grape-vine) put forth what are termed عِقَّان [q. v.]. (S, O, K.) A3: اعقّهُ He made it bitter; (S, O, K;) namely, water; said of God; like اقعّهُ. (S, O.) and اعقّت الأَرْضُ المَآءَ The earth made the water bitter. (TA.) 7 انعقّ It became cloven, split, slit, ripped, or rent; or it clave, split, &c.; said of anything; (S, O, K, TA;) mentioned by Th as said of a garment. (TA.) b2: انعقّت السَّحَابَهُ The cloud became rent with the water. (S, O, K.) See also 1, first quarter. [And see 8.] b3: انعقّ البَرْقُ and ↓ عَقَّ [of which latter the aor. is probably يَعَقُّ, and the inf. n. عَقَقٌ, said in the K to mean اِنْشِقَاقٌ,] signify تَشَقَّقَ and اِنْشَقَّ [as though meaning The lightning became cloven]; (TA;) [but] the former is expl. as signifying the lightning was, or became, in a state of commotion (تَضَرَّبَ) in the clouds. (S, O.) [Another meaning is suggested by an explanation of عَقِيقَةٌ (q. v.) in relation to lightning.] b4: انعقّ الغُبَارُ i. q. سَطَعَ [app. as meaning The dust spread, or diffused itself]: (IF, O, K:) or اِنْشَقَّ وَسَطَعَ [became cleft, and diffused itself]. (TA.) b5: انعقّ الوَادِى The valley was, or became, deep. (TA.) A2: انعقّت العُقْدَةُ The knot became strongly, or firmly, tied. (O, * K, * TA.) 8 اعتقّ السَّحَابُ The clouds became rent, (K, TA,) and their water poured forth. (TA.) See also 1, first quarter. [And see 7.]

A2: اعتقّ السَّيْفَ He drew the sword (O, K) from its scabbard. (O.) A3: And اعتقّ [probably from عَقَّ بِالسَّهْمِ, q. v.,] He exceeded the due bounds, or was immoderate, in excusing himself. (TA.) R. Q. 1 عَقْعَقَ بِصَوْتِهِ, (O, TA,) inf. n. عَقْعَقَةٌ, (S, O,) said of the عَقْعَق [or magpie], It uttered a [kind of chattering] cry, (S, * O, TA,) resembling the sound of ع and ق [or the repeated sound of عَقْ]; (O, TA;) whence its name: and said of a bird [that utters a cry of this kind] when it comes and goes. (TA.) b2: And عَقْعَقَةٌ signifies also The shaking, or being in a state of commotion, [so as to produce a kind of crackling, or rustling, sound,] of paper, and of a new garment; like قَعْقَعَةٌ [q. v.]. (TA.) عَقٌّ Any cleft, or furrow, and any hole, in sand &c. (S, TA.) See also عَقَّةٌ.

A2: Also i. q. عَاقٌّ, q. v. (O, K.) A3: مَآءٌ عَقٌّ: see عُقٌّ.

مَآءٌ عُقٌّ, with damm, (K, TA,) or ↓ عَقٌّ, (thus written in my copies of the S and in the O,) and ↓ عُقَاقٌ, (O, K, TA,) Bitter water: (S, O, K:) or intensely bitter water: used alike as sing. and pl.: (TA:) like قُعٌّ, (TA,) or قَعٌّ, (S, O,) and قُعَاعٌ. (O, TA.) عِقٌّ: see what next follows.

عَقَّةٌ A deep excavation, hollow, cavity, trench, or the like, in the ground; (K, TA;) as also ↓ عِقٌّ, accord. to the K, there said to be with kesr, but correctly ↓ عَقٌّ, with fet-h, [q. v.,] which signifies an elongated excavation in the ground, and is originally an inf. n.; thus in the L. (TA.) b2: And A blaze of lightning extending in an elongated form in the sky, (IDrd, O, K,) or in the side of the clouds, (A, TA,) and said to be as though it were a drawn sword. (TA.) [See also عَقِيقَةٌ.]

عُقَّةٌ A certain thing with which boys play. (L, K, TA.) عِقَّةٌ: see عَقِيقَةٌ, in the former half.

عَقَقٌ: see عَقَاقٌ. b2: It is said in the K to be syn. with عَاقٌّ; but in this sense the correct word is عُقَقٌ. (TA.) عُقَقٌ: see عُقِيقَةٌ, latter half: A2: and see also عَاقٌّ, in two places.

عُقُقٌ, as a sing. and as a pl.: see عَاقٌّ.

عَقَاقٌ is an inf. n. of عَقَّتْ said of a mare (O, K) and of an ass: (O:) or it signifies Pregnancy (AA, S, K) itself; (K;) as also ↓ عِقَاقٌ, (K,) and ↓ عَقَقٌ [which is likewise said to be an inf. n. of عَقَّتْ]. (S.) You say, أَظْهَرَتِ الأَتَانُ عَقَاقًا The she-ass manifested pregnancy. (AA, S, O.) b2: And, accord. to Esh-Shafi'ee, An embryo; or a fœtus. (TA.) A2: عَقَاقِ, like قَطَامِ, [indecl.,] is a [proper] name for العُقُوقُ [Undutifulness, disobedience, refractoriness, or ill manners, to a parent, or the like]: (K, TA:) mentioned by IB, and in the O. (TA.) عُقَاقٌ, applied to water: see عُقٌّ.

عِقَاقٌ: see عَقَاقٌ.

عَقُوقٌ, applied to a mare, (S, O, K, TA,) and to an ass, (TA,) Pregnant: (S, O, K:) or not pregnant after having been covered by the stallion, or during a year or two years or some years; (K;) or it signifies thus also; (O;) having two contr. meanings; (K;) or it is applied to one in the latter state as implying a presage of good; (O, K;) so says AHát; (O, TA;) i. e., as though they meant that she would become pregnant: (TA:) it is extr.; [as being from أَعَقَّتْ;] and one should not say ↓ مُعِقٌّ; or this is a bad dial. var.; (S, O, K;) or, accord. to AA, it is from اعقّت, and عَقُوقٌ is from عَقَّتْ: (TA:) the pl. is عُقُقٌ, and عِقَاقٌ is a pl. pl., (S, O, K,) i. e. pl. of عُقُقٌ. (S, O.) It is said in a prov., طَلَبَ الأَبْلَقَ العَقُوقَ, meaning He sought an impossible thing; because ابلق is applied to a male, and عقوق means pregnant: (S, O, and K in art. بلق) or الابلق العقوق means the dawn, because it breaks, lit, cleaves. (O, and K in art. بلق.) b2: نَوَى

العَقُوقِ means Date-stones that are easily broken, (Lth, S, O, K,) soft to be chewed; (Lth, O, K;) which are given as provender to camels, (S,) or to the pregnant thereof, in consideration of her state, wherefore they are thus called; and which are eaten, or chewed, by the old woman; but this is of the speech of the people of El Basrah, and not known by the Arabs in their desert: (Lth, O:) and sometimes they called a single date-stone of this sort ↓ عَقِيقَةٌ. (S.) A2: See also عَاقٌّ.

عَقِيقٌ Cleft, split, slit, ripped, or rent; and cut; as also ↓ مَعْقُوقٌ. (TA.) b2: And [hence] Any channel which the water of a torrent has cloven (S, O, Msb, * K) of old (Msb) and made wide: (S, O:) and a valley: (O, K:) pl. أَعِقَّةٌ (S, O, Msb, K, TA) and عَقَائِقُ. (TA.) And عَقَائِقُ signifies also Pools of water in cleft furrows: (AHn, TA:) and some say, red sands. (TA.) b3: See also عَقِيقَةٌ, in two places.

A2: Also [Carnelian;] a species of فُصُوص [or stones that are set in rings]; (S;) a sort of stone, (Msb,) or red خَرَز [meaning precious stones], (O, K,) of which فُصُوص are made; (O, Msb;) existing in ElYemen, (K, TA,) near to Esh-Shihr, said by Et-Teefáshee to be brought from mines thereof at San'à, (TA,) and on the shores of the Sea of Roomeeyeh; one kind thereof is of a turbid appearance, like water running from salted flesh-meat, and having in it faint white lines, (K, TA,) and this, Et-Teefáshee says, is what is known by the appellation الرطبى [so in my original]; the best kind is the red; then, the yellow; then, the white; and the other kinds are bad: or, as some say, the streaked (المُشَطَّب) is the best: (TA:) [I omit some absurd assertions in the K and TA respecting various virtues supposed to be possessed by this stone:] the n. un. is with ة: and the pl. is عَقَائِقُ. (O, K.) [العَقِيقُ اليَمَانِىُّ is an appel-lation applied by some to The agate.]

عَقِيقَةٌ [a subst. from عَقِيقٌ, made so by the affix ة. Hence, because cleft, or furrowed, in the earth,] A river, or rivulet. (IAar, O, K.) b2: And A fillet, or bandage, (عِصَابَةٌ,) at the time of its being rent from a garment, or piece of cloth. (IAar, O, K.) b3: And The prepuce of a boy (AO, IAar, O, K) when he is circumcised. (TA.) b4: And [app. because made of cut pieces of skin,] A [leathern water-bag such as is commonly called]

مَزَادَة. (IAar, O, K.) b5: Also The wool of a جَذَع [or sheep in or before its second year]: (S, O, K, TA:) that of a ثَنِىّ [or sheep in its third year] is called جَنِيبَةٌ: (TA:) and the hair of a young one recently born, (S, Mgh, O, Msb, K, TA,) that comes forth upon his head in his mother's belly, (TA,) of human beings, (S, Mgh, O, Msb, K, TA,) because it is cut off on his seventh day, (Mgh,) and of others, (Msb,) [i. e.] of beasts likewise; (S, O, K, TA;) as also ↓ عَقِيقٌ and ↓ عِقَّةٌ; (S, O, Msb, K;) but A 'Obeyd says that he had not heard this last except in relation to human beings and asses: (S, O, K: *) its pl. (i. e. the pl. of عِقَّةٌ) is عِقَقٌ: (O, K:) [the pl. of عَقِيقَةٌ and عَقِيقٌ is عَقَائِقُ: a law of the Sunneh requires that the عَقِيقَة of an infant should be weighed, and its weight in silver be given to the poor: (and Herodotus, in ii. 65, mentions a similar custom as obtaining among the Ancient Egyptians:)] when the hair has once fallen from the young [by its being cut], the term عَقِيقَةٌ ceases to be applied to it: so says Lth: (O, TA:) but it occurs in a trad. applied to hair as being likened to the hair of a recently-born infant. (TA.) b6: Hence, (S, O,) it is applied also to The sheep, or goat, [generally the latter,] that is slaughtered (S, Mgh, O, Msb, K) as a sacrifice for the recentlyborn infant (S, Mgh, Msb) on the occasion of the shaving of the infant's hair (O, K) on the seventh day after his birth, (S, Msb,) and of which the limbs are divided, and cooked with water and salt, and given as food to the poor: (Lth, TA:) Z holds it to be thus called from the same word as applied to the hair: but it is said [by some] to be so called because it is slaughtered by cutting the windpipe and gullet and the two external jugular veins: (TA:) the Prophet disallowed this appellation, (Mgh, Msb,) as being of evil omen, (Mgh,) or as though he saw them to regard it as of evil omen, (Msb,) and desired them to use نَسِيكَةٌ in its stead; (Mgh, Msb, TA;) saying I like not العُقُوق. (TA.) b7: عَقِيقَةُ البَرْقِ signifies What remains [for an instant] in the clouds, of the rays, or beams, of lightning; (Lth, O, K;) as also ↓ العُقَقُ; (K;) which, as well as العَقِيقَةُ, is also expl. as meaning lightning which one sees in the midst of the clouds, resembling a drawn sword: (TA:) or عَقِيقَةُ البَرْقِ signifies lightning in a state of commotion in the clouds: (S, O:) or lightning extending in an elongated form in the side, or breadth, of the clouds: (TA:) or lightning that cleaves the clouds, and extends high, into the midst of the sky, without going to the right and left: (S in art. خفو:) or, as expl. by Aboo-Sa'eed, a flash of lightning that has spread in the horizon: (O, voce شَقِيقَةٌ:) a sword is likened thereto: (S, O, K:) and [the pl.] عَقَائِقُ is a name for swords: (O, K:) ↓ عَقِيقٌ, also, signifies lightning. (TA.) b8: And عَقِيقَةٌ signifies also An arrow shot towards the sky; (S, O, K;) the arrow of self-excuse; which was used in the manner described in the explanation of the phrase عَقَّ بِالسَّهْمِ [q. v.]. (S, O.) b9: See also عَقُوقٌ, last signification.

سَحَابَةٌ عَقَّاقَةٌ A cloud pouring forth its water: (TA:) or a cloud much rent by water. (T, TA voce هَيْدَبٌ.) عِقَّانٌ Shoots that come forth from the أُصُول [meaning trunks, or stems,] of palm-trees and of grape-vines; (S, O, K;) and which, if not cut off, cause the اصول to become vitiated, or unsound. (S, O.) [See also صُنْبُورٌ: and see عَوَاقٌّ, below.]

عَقْعَقٌ [The magpie, corvus pica; so called in the present day;] a certain bird, (S, O, Msb, K,) well known, (S, O,) of the size of the pigeon, (Msb,) party-coloured, black and white, (O, Msb, K,) having a long tail, (O, Msb,) said by Is-hák El-Mowsilee to be the same that is called شَجَجَى, (Th, IB, TA,) a species of crow, (IAth, Msb, TA,) wherefore it is said in a trad. that the man in the state of إِحْرَام may kill it; (IAth, TA;) its cry resembles the sound of ع and ق [or the repeated sound of عَقْ]; (O, K;) and the Arabs regard it as an evil omen. (Msb.) [See also صُرَدٌ.]

عَاقٌّ Undutiful, disobedient, refractory, or illmannered, to his parent, or father; (S, * O, * K;) breaking, or one who breaks, his compact of obedience to his parent, or father; (TA;) disobeying, or disobedient to, his father; and failing, or neglecting, to behave to him in a good, or comely, manner; (Msb;) [and severing, or one who severs, the tie, or ties, of relationship, by unkind behaviour to his kindred; (see its verb;)] and ↓ عَقٌّ signifies the same; (O, K;) as also ↓ عُقَقٌ, (S, O, TA,) but in an intensive sense, altered from عَاقٌّ, like غُدَر and فُسَق from غَادِر and فَاسِق, in the K erroneously said to be عَقَقٌ; (TA;) and ↓ عُقُقٌ; (L, and TA as from the K, but not in my MS. copy of the K nor in the CK;) which last signifies also [as a pl.] men severing, or who sever, the ties of relationship, by unkind behaviour to their kindred; and also remote, or distant, enemies: (TA:) [and ↓ عَقُوقٌ is app. used (as Freytag asserts it to be) in the sense of عَاقٌّ in the Fákihet el-Khulatà, p. 55, 1. 7 from the bottom:] the pl. of عَاقٌّ is عَقَقَةٌ, (S, O, Msb, K,) like كَفَرَةٌ, (S,) and عُقَّقٌ, like رُكَّعٌ, a form used by Ru-beh, (O,) and أَعِقَّةٌ, which is an extr. [meaning anomalous] pl. (Ham p. 93.) ↓ ذُقٌ عُقَقُ, (S, O,) in a trad., (S,) said by Aboo-Sufyán to Hamzeh on the day of Ohod, when he passed by him slain, (S, * O,) means ذُقٌ جَزَآءَ فِعْلِكَ [Taste thou the recompense of thy deed], (S,) or ذُقِ القَتْلَ [taste thou slaughter], (O,) يَا عَاقُّ [O undutiful, &c.; or, accord. to the explanation in the TA mentioned above, عُقَقُ, for يَا عُقَقُ, means O very undutiful, &c.]. (S, O.) عَوَاقُّ النَّخْلِ The shoots, or offsets, of the palmtrees, that grow forth therewith. (O, K.) [See also عِقَّانٌ.]

أَعَقُّ مِنْ ضَبٍّ [More undutiful, &c., to kindred, than a lizard of the species called ضبّ] is a prov. [mentioned, but not expl., in the O]: IAar says, the female [of the ضبّ] is meant; and its عُقُوق consists in its eating its young ones. (TA.) [See also Freytag's Arab. Prov. ii. 152-3. And see an ex. of أَعَقُّ in a verse cited in art. زهد, conj. 2.]

مُعِقٌّ: see عَقُوقٌ.

مَعْقُوقٌ: see عَقِيقٌ, first sentence.

عدو
فَرَسٌ عَدَوَانٌ: كَثيرُ العَدْوِ. وعَدَا عليه عَدْواً وعُدُوّاً وعَدَاءً وعُدْواناً، واعْتَدى عليه وتَعَدّى: سَواء. والعَدْوى: طَلَبُكَ إلى الوالي الإِعْداءَ على مَنْ ظَلَمَكَ. وما يُعْدِي من الجَرَبِ وغيرِه، وفي الحديث: " لا عَدْوى ".
وعَدَا طَوْرَه وتَعَدّى: تَجَاوَزَ قَدْرَه، ومنه رَأَيْتُهم ما عَدا زَيْداً. وعَدَتْ بَيْنَنا عَوَادٍ: صَرَفَتْ صَوَارِفُ، ويُقال: عَادَتْ، كأنَّها فاعَلَتْ. والعَدَاءُ والعُدَوَاءُ والعادِيَةُ: الشُّغْلُ. والعادِيَةُ: الشَّرُّ والأذى. وعَدَاءُ الطَّريْقِ وعِدَاؤه وعِدْوَتُه وعِدْوُه: ما انْقَادَ مَعَكَ من عُرْضِه.
والعِنْدَأْوَةُ: الْتِوَاءٌ وعَسَرٌ، النُّوْنُ والهَمْزَةُ زائدتانِ. وعَدِّ الهَمَّ عنكَ: اصْرِفهُ ونَحِّه.
ويُجْمَعُ العَدُوُّ على الأعْدَاء، والعِدى والعُدى والعَدِيِّ والعُدَاةِ والعَدَايا والأعادي، وهي عَدُوَّةُ اللهِ، ولا نَظِيْرَ له، كأنَّه أُلحِقَ بِصَدِيْقَةٍ. وعَدْوَانُ: حَيٌّ من قَيْسٍ.
والعُدْوَةُ - بضَمِّ العَيْنِ وكَسْرِها -: صَلاَبَةٌ من شَاطِئِ الوَادي. والنّاحِيَةُ من الأرْض. والعُقْدَةُ لا حَمْضَ بها، وقيل: هي الخُلَّةُ. والعَدَوِيَّةُ: صِغَارُ الشَّجَرِ تَرْعَاه الإِبِلُ. وصِغَارُ سِخَالِ الغَنَم، ويُقال: هي العَذَوِيَّةُ - بالذّال المُعْجَمَة -.
والعِدّى: ما يُجْعَلُ على القَبْر من الصُّخُورْ. والعِدْوُ: حَجَرٌ رَقِيْقٌ واسِعٌ، ويُجْمَعُ على العِدَاء. والعِدَى: كُلُّ خَشَبَةٍ تُجْعَلُ بين خَشَبَتَيْن. ورَجُلٌ عِدَىً، وقَوْمٌ عِدَىً أيضاً: بُعُدٌ عنكَ. وغُرَباءُ أيضاً، ويُقال: قَوْمٌ أعْدَاء، بهذا المعنى. والعِدَى: البُعْدُ نَفْسُه.
وعَادِيَا اللَّوْحِ: طَرَفاه. وأُمُوْرٌ عِدْوَةٌ: بَعيْدَةٌ: وعَدَّيْتُ عَدَاءً: بَعُدْتَ. وعادَيْتُه من كَذا: مَيَّزْتَه.
وَعَدِّ شَيْئاً من إِبِلكَ: اعْزِلْهُ. وعَادى بَيْنَه: وَالى. وتَعَادَوْا: ماتَ بعضُهم في أثر بعضٍ.
ومَكانٌ مُتَعَادٍ: غَيْرُ مُسْتَو، وكأنَّه من العُدَوَاءِ: المَكانِ غيرِ المُسْتَوي. وهو الاناخَةُ القَليلةُ. والأرضُ الصُّلْبَةُ، أيضاً. وإِبلٌ عادِيَةٌ وعَوَادٍ: لا تَرْعى الحَمْضَ. والعَدِيُّ: الجَمَاعَةُ - بِلُغَةِ هُذَيْلٍ -. وهي الرَّجّالَةُ يَتَقَدَّمون الجَيْشَ أيضاً: ولا تَعَدّى من الأمْرِ شيئاً: أي لا تُغْني. والعَوَادِيُّ من الكَرْم: ما يُغْرَسُ في أُصُوْلِ الشَّجَرِ العِظَام الظَّلِيْلَة، ويُنْسَبُ إِليها فيُقال: عَادِيَّةُ العَنَمَةِ والعَرْعَرَةِ، ولا يُسَمّى الحَبَلَةَ. وأعْدَاه على كَذا: أعَانَه. والعِدَى: جَمْعُ العِدَةِ وهي الوَعْدُ، وهذا نادِرٌ من المَقْلُوْب. وعُدَيَّةُ: اسْمُ قَبيلةٍ. وهَضَبَة، أيضاً.
ويُقال: كَتَبَ المُصَدِّقُ عَلَيَّ عَدَاءً كثيراً: أي تَعَدّى الفَريضَةَ وأخَذَ فَوْقَ حَقَّه.
ابنُ الأعْرابيِّ: قالوا مَعْدِي كَرِبَ لأنَّه عَدِيُّ الفَسَادِ، والكَرِبُ: الفسادُ. فأمّا قَوْلُ ابنِ مُقْبِل:
مَعْدى القِلادَةِ من رَبْوٍ ولا بُهُرِ
فأرادَ به: إلاّ القِلادَةَ، وكأنَّه: ما عَدا القِلادَةَ، فأدْرَجَ الألفَ. وشَيْءٌ عادِيٌّ: قَدِيْمٌ، كالمجْدِ وغيرِه.

(ع د و) : (الْعَدْوُ) السُّرْعَةُ وَفَرَسٌ عَدَّاءٌ عَلَى فَعَّالٍ (وَبِهِ) سُمِّيَ الْعَدَّاءُ الَّذِي كَتَبَ لَهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - الْكِتَابَ الْمَشْهُورَ وَهُوَ «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا مَا اشْتَرَى الْعَدَّاءُ بْنُ خَالِدِ بْنِ هَوْذَةَ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ اشْتَرَى مِنْهُ عَبْدًا أَوْ أَمَةً شَكَّ الرَّاوِي لَا دَاءَ
وَلَا غَائِلَةَ وَلَا خِبْثَةَ» بَيْعَ الْمُسْلِمِ لِلْمُسْلِمِ قَالَ الْمُصَنِّفُ الْمُشْتَرِي الْعَدَّاءُ لَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - هَكَذَا قَرَأْتُهُ فِي الْفَائِقِ وَهَكَذَا أُثْبِتَ فِي مُشْكِلِ الْآثَارِ وَنَفْيِ الِارْتِيَابِ وَمُعْجَمِ الطَّبَرَانِيِّ وَمَعْرِفَة الصَّحَابَةِ لِابْنِ مَنْدَهْ وَمَعْرِفَةِ الصَّحَابَةِ لِلدَّغُولِيِّ وَهَكَذَا فِي الْفِرْدَوْسِ أَيْضًا بِطُرُقٍ كَثِيرَةٍ وَفِي شُرُوط الْخَصَّافِ وَشُرُوطِ الطَّحَاوِيِّ بِتَعْلِيقِ أَبِي بَكْرٍ الرَّازِيِّ أَنَّ الْمُشْتَرِيَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - وَتَابَعَهُمَا فِي ذَلِكَ الْحَاكِمُ السَّمَرْقَنْدِيُّ وَالْأَوَّلُ هُوَ الصَّحِيحُ وَلَيْسَ فِي شَيْءٍ مِمَّا رَوَيْتُ وَرَأَيْتُ وَلَا عَيْبَ وَلَا لَفْظَةُ فِيهِ (قَالُوا) الدَّاءُ كُلُّ عَيْبٍ بَاطِنٍ ظَهَرَ مِنْهُ شَيْءٌ أَوْ لَا وَهُوَ مِثْلُ وَجَعِ الطِّحَالِ وَالْكَبِدِ وَالسُّعَالِ وَكَذَا وَكَذَا وَالْجُذَامِ وَهُوَ مَا يَبْدُو فِي الْأَعْضَاءِ مِنْ الْقُرُوحِ وَالْبَرَصِ وَهُوَ الْبَيَاضُ فِي ظَاهِرِ الْجِلْدِ وَرِيحِ الرَّحِمِ وَهِيَ عَلَى مَا زَعَمَ الْأَطِبَّاءُ مَادَّةٌ نَفَّاخَةٌ فِيهَا بِسَبَبِ اجْتِمَاعِ الرُّطُوبَاتِ اللَّزِجَةِ (وَالْغَائِلَةُ) الْإِبَاقُ وَالْفُجُورُ (وَالْخِبْثَةُ) أَنْ يَكُونَ مَسْبِيًّا مِنْ قَوْمٍ لَهُمْ عَهْدٌ (وَالْكَيَّةُ) لَيْسَتْ بِدَاءٍ وَلَا غَائِلَةٍ وَلَكِنَّهَا عَيْبٌ (وَعَدَاهُ) جَاوَزَهُ (وَمِنْهُ) اتَّجِرْ فِي الْبَزِّ وَلَا تَعْدُ إلَى غَيْرِهِ أَيْ لَا تُجَاوِزْ الْبَزَّ (وَعَدَا عَلَيْهِ) جَاوَزَ الْحَدَّ فِي الظُّلْمِ عَدْوًا وَعَدَاءً بِالْفَتْحِ وَالْمَدِّ (وَمِنْهُ) وَصْفُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - السَّبُعَ بِالْعَدَّاءِ فَقَالَ السَّبُعُ الْعَادِيُّ (وَفِي حَدِيثِ) عُثْمَانَ - رَضِيَ اللَّهُ عَنْهُ - أَنَّ أَعْرَابِيًّا قَالَ لَهُ إنَّ بَنِي عَمِّكَ عَدَوْا عَلَى إبِلِي (وَاسْتَعْدَى) فُلَانٌ الْأَمِيرَ عَلَى مَنْ ظَلَمَهُ أَيْ اسْتَعَانَ بِهِ فَأَعْدَاهُ عَلَيْهِ أَيْ أَعَانَهُ عَلَيْهِ وَنَصَرَهُ (وَمِنْهُ) فَمَنْ رَجُلٌ يُعْدِينِي أَيْ يَنْصُرُنِي وَيُعِينُنِي (وَالِاسْتِعْدَاءُ) طَلَبُ الْمَعُونَةِ وَالِانْتِقَامِ وَالْمَعُونَةُ نَفْسُهَا أَيْضًا (وَمِنْهَا) قَوْلُهُ رَجُلٌ ادَّعَى عَلَى رَجُلٍ عِنْدَ الْقَاضِي وَأَرَادَ عَنْهُ عَدْوَى أَيْ عَنْ الْقَاضِي نُصْرَةً وَمَعُونَةً عَلَى إحْضَارِ الْخَصْمِ فَإِنَّهُ يُعْدِيهِ أَيْ يَسْمَعُ كَلَامَهُ وَيَأْمُرُ بِإِحْضَارِ خَصْمِهِ وَكَذَا مَا رُوِيَ أَنَّ امْرَأَةَ الْوَلِيدِ بْنِ عُقْبَةَ اسْتَعْدَتْ فَأَعْطَاهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - هَدَبَةً مِنْ ثَوْبِهِ كَهَيْئَةِ الْعَدْوَى أَيْ كَمَا يُعْطِي الْقَاضِي الْخَاتَمَ أَوْ الطِّينَةَ لِتَكُونَ عَلَامَةً فِي إحْضَارِ الْمَطْلُوبِ
وَأَمَّا قَوْلُ مُحَمَّدٍ - رَحِمَهُ اللَّهُ - وَلَوْ سُبِيَتْ امْرَأَةٌ بِالْمَشْرِقِ فَعَلَى أَهْلِ الْمَغْرِبِ اسْتِعْدَاؤُهَا مَا لَمْ تَدْخُلْ دَارَ الْحَرْبِ فَفِيهِ نَظَرٌ.

عدو: عدا إلى أو في، عدا إليه أو فيه المرض: أعداه بالدواء والمرض. انتقل إليه المرض، وأصابه بالعدوى (بوشر).
عدا: أخفق، خاب نقص، أعوز، ففي الحديث عن أحد السقاة مثلاً: لم يَعْدُ المُنى، أي لم يخفق في تحقيق مناه. (المقري 1: 662) وأنظر تعليقة فليشر على هذه العبارة (بريشت من 216) حيث نجد فيه أمثلة مثل: لا عَدَى حَظَّك إقبال. أي لا ينقص النجاح حظّك. ويقال في الكلام عن الدراهم: عداه طالِبٌ. أي أخفق في أن يجد له طالباً. وأضيف إلى ذلك ما جاء في كليلة ودمنة (ص30): ما عدوتَ الذي في نفسي. أي لم تجاوز ما أراه فيك، يعني لم تكذب رأيي في عقلك وحكمتك وفي الأغاني (ص51): ما عدا صِفتَي وصفةُ (وصِفَةَ) ابن سريج. يريد أن يقول أن أمير المؤمنين لم يخطئ في التمييز بين موهبتي وموهبة ابن سريج.
وفي الكامل (ص119): فلما نهض (عبد الله بن يزيد أبو خالد القسري قال له عبد الملك يوما ما مالك؟ فلم يخبره) فقيل له: هلا خبرته بمقدار مالك؟ فقال: لم يَعْدُ أن يكون قليلاً فيحرقني أو كثيراً فيحسدني. أي لم يجاوز أن يكون قليلاً فيحقرني أو كثير فيحسدني.
عدا على: اجتاح، طغى على. يقال عدا الرمل على (معجم الادريسي).
عدا على فلان ب: اغتنم الفرصة ليغيضه ويهينه ب (تاريخ البربر 1: 431).
عَدَّى: عبر (بوشر) ويقال مثلاً عدّى النهر.
ففي الادريسي (الباب الخامس الفصل الرابع): بعد تعدية نهر. وفيه: وهو نهر كبير يعدى بالقوارب. ومنه قيل: مركب تعدية= معدية أي معبر (معجم ابن جبير).
عَدَّى الحدود: تجاوز الحد، تعدّى (بوشر) وحاول عبور نهر، ففي ملّر (نصوص من ابن الخطيب 1863، 2: 85).
ولما التقى الجمعان فرّ فراره ... ولكنهّ عَدَّى فقيده النهُر
عَدَّى على: مرّ من مكان وجاوز (بوشر).
عدَّى: ارتد، انعكس، أرتد من نقطة إلى أخرى.
ويقال عَّدى من والي: ارتده، ورُد ودفع من جسم إلى آخر. (بوشر).
عَدَّى: انصرف، جاوز، حاد عن، ترك، تخلَّى من، غادر، هجر، وكان علي لين (مادة عدا) أن لا يشك في عبارة المصباح. (انظر معجم مسلم).
عَدَّى عن: كفّ عن، تخلَّى عن، تحوّل عن، ترك، انفصل عن. تنازل عن حقه، أفلت، أهمل، عدل عن، أقلع عن، (بوشر).
عَدَّى عن: ترك، أغفل، أهمل، حذف، أسقط. ومرّ، قطع، عبر، جاز، انتقل. ولم يتكلم عن (بوشر).
عَدَّى: أفسد ما بين الأصدقاء الذين كانوا يعيشون في سلام وصفاء. (فوك، الكالا).
عَدَّى: انتكر، رفض، جحد ولم يوافق، وسخط، غضب، اغتاظ، تنازع (الكالا).
مُعَدِّى: مضاد، معاكس، مخالف، معاد، خصم، عدوّ. (فوك).
أعدى: (انظر معجم مسلم) غير أن هناك كثير مما يقال عن كتابة هذه الكلمة ومعنى البيت الذي نقل فيه. وقال السيد دي غويه إنه يترجم الآن الفعل أعدى بما معناه: نقل إلى، أوصل، وابلغ، أخبر، أفاد.
تَعَدَّى: لمعرفة استعمال هذا الفعل انظر رحلة ابن بطوطة (1: 35) ففيها: كانوا يظنوُّن أن القضاء لا يتعداه. أي لا يتجاوزه ليصبح قاضياً.
تَعَدىَّ: في ويجرز (ص20) حيث الكلام عن شعر ابن زيدون: لا تَعَدَّى به الرؤساء والملوك. ولم يفهم الناشر هذه الجملة. وهي تعني كما يقول دي ساسي في جريدة الجنوب: قد خصّ شعره بالأمراء والملوك لا يتجاوزهم إلى غيرهم.
تعدَّى: جاب، طاف، ساح، (هلو).
تعدَّى: اجتاز، جاز، قطع، عبر. (ابن بطوطة 1: 50).
تعدَّى إلى فلان ب: قدم له شيئاً. أهدى له شيئاً. (عباد 1: 313).
تعدّى: اختلف معه. (فوك، الكالا).
انعدى. انعدى من فلان: انتقل إليه المرض منه، انتقلت إليه العدوى منه. (بوشر).
ويقال أيضاً: انعدى من مرض أحد.
انعداء. عدوى، انتقال المرض من شخص إلى آخر. (هلو).
اعتدى على: اجتاح، اكتسح، يقال: اعتدت الرمال على. (معجم الادريسي).
اعتدا: في المعجم اللاتيني العربي contagium عِلّة واعْترا وتدنس. غير أني أرى أن الصواب اعتدا.
اعتدى: بمعنى استعدى أي استعان واستنصر. (المقري 2: 247) وانظر: إضافات.
أستعدي: ويقال أيضاً: استعدى بفلان: استعان به واستنصره. (المقري 2: 358).
عَدْو: سفْلِس، زهري (شيرب).
عَدْوَة: فسرت في ديوان الهذليين (ص13).
البيت الخامس. بحَمْلة كجِرْية السيل. وفي (ص224) منها: عَدْوَتي وعادتي وغارتي واحد.
عَدْوَة: عدوى، ومرض ذو عدوة: مرض معدٍ (بوشر).
عَدَّوَة، وعِدْوة، في معجم فوك: بَرَ عِدْوَة وبر العِدْوَة أي جانب الوادي، وليس عَدْوَة كما في معجم فريتاج.
عَدْوَة: ذكرت في ديوان الهذليين (ص139 البيت الثاني).
عِدْوِى: ما وراء (فوك). وعِدْوِي نسبة إلى عِدْوة في قولهم بَرّ العِدْوة أي ما وراء البحر وهو الذي يصدر من شمال إفريقية. ويذكر الكالا، صُوف عدْوِى: صوف بني مرين (مرينوس) وضائنة الصوف العدوى: الغنم التي يجز منها هذا الصوف، وكان الأسبان قد استوردوا هذا النوع الجيد من الغنم من أفريقية. ولا تزال هذه الأغنام موجودة عند كثير من قبائل الجزائر. وقد سمي باسم قبيلة بني مرين التي تسكن الآن في أرباض تلمــسان. (انظر: دفيك ص162 مادة مرينوس).
ولا تزال كلمة صوف عدوى مستعملة في تطوان وتعني عندهم مرينوس أي صوف بني مرين فيما يقول ليرشندي.
عُدْوان: اعتداء، تعدّ (بوشر).
عُدوان: انظر باين سميث (1205) تجد فيه: العدوان مع فرم خزائن وغيرها. والعدوان مع الافاريز، الاستدارات، الاسطامات .. الخ.
عَدَاويّ: عُدْواني. عِدائي (بوشر).
عَدَاوِية: عدوّ. وهي كلمة عامية (المقدمة 3: 369).
عَدَّاء: شديد الظلم، شديد البغي (الأغاني ص41= بدرون ص252).
عادية: رغبة في إلحاق الضرر بشخص، وإصابته بأذى. (معجم الادريسي).
تَعْدِيَة: تعدّ، تطاول، اغتصاب، أخذ الشيء غصباً وقسراً (بوشر).
تَعْدِيَة: بعنف، وتعدّى الشريعة ومخالفتها (بوشر).
تعدية الأوامر: خروج على القانون. نقض العقد أو الاتفاق (بوشر).
تعدية: عُدوان، عداوة، عمل عدواني (بوشر).
تعدية في الحرب: هجوم، مهاجمة (بوشر).
مُعْدٍ. ربان زورق ينقل الناس ويعبرهم من ضفة إلى أخرى (ألف ليلة 2: 574).
مَعْدِيَة وجمعها معاد قارب، مركب، صندل كبير أو صغير، يستخدم لعبور الناس والحيوانات، مُعْدِيّة. (مملوك 2، 1: 156).
معدية: طوْف، رمث (مملوك (2، 1: 156) مَعْدِيَة: قارب، مركب صغير، سفينة نقل. سفينة كبيرة لنقل البريد. (بوشر).
مَعْدِيَة: مخاضة، مجازة، معبر. (صفة مصر 11: 184، ديسكرياك ص259).
مَعْدَاويّ: نوتي، ربان زورق. (بوشر).

عدو

1 عَدَاهُ, (Mgh, K,) first Pers\. عَدَوْتُهُ, (Msb,) aor. ـْ (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

إِلَى غَيْرِهِ [Turn thy anxiety to other than him, or it]; the objective complement being altogether left out, so that the verb becomes as though it were intrans.; and there are many instances similar to this in the language: (Har p. 478:) one says, عَنِّى الهَمَّ ↓ عَدَّيْتُ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَنِّى إِلَى 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, إِنَّ الجَرَبَ لَيَعْدُو, meaning Verily the mange, or scab, passes from him that has it to him that is near to him so that the latter becomes mangy, or scabby. (Msb.) And مَا عَدَا فُلَانٌ أَنْ صَنَعَ [app. meaning Such a one did not leave, or, accord. to an explanation of the verb in a similar phrase in Har p. 333, did not delay, his doing such a thing]. (S.) Accord. to Er-Rághib, العَدْوُ primarily signifies Transition; [whence what here precedes;] or the going, or passing, beyond, or the exceeding, a limit, or the usual limit: and incompatibility to coalesce. (TA.) 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 عَدَآءٌ (S, Mgh, Msb, K) and عُدُوٌّ (S, Msb, K) and عُدْوَانٌ (ISd, Msb, K) and عِدْوَانٌ (ISd, K) and عُدْوَى; (K;) and ↓ تعدّى, and ↓ اعتدى; (S, Msb, K;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (S, Msb, K;) and transgressed against him, or exceeded the proper limit against him: (S, Msb:) [and he acted aggressively against him; agreeably with an explanation of the inf. n. of the last of these verbs in what follows: (see an ex. in a verse cited voce رِيحٌ:)] or he acted with excessive wrongfulness, &c., against him: (Mgh:) and ↓ اعدى signifies the same as the other verbs here mentioned; (K, TA;) whence (TA) one says, فِى مَنْطِقِكَ ↓ أَعْدَيْتَ Thou hast deviated from that which is right in thy speech: (S, TA:) ↓ الاِعْتِدَآءُ is the exceeding what is right; and it is sometimes in the way of aggression; and sometimes in the way of requital; and instances of the usage of its verb in both of these manners occur in the Kur ii. 190: (Er-Rághib, TA:) the first and third of the inf. ns. of عَدَا, mentioned above, occur in the Kur vi.108 accord. to different readings: (S, TA:) and [it is said that] العُدْوَانُ signifies sheer, or unmixed, wrongful or unjust or injurious or tyrannical conduct: (S:) or, as some say, the worst of [such conduct, i. e., of] الاِعْتِدَآء, in strength, or deed, or state or condition. (TA.) 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. عَدَآءٌ [said in the TA to be like سَحَابٌ, but in the CK عَدًا,] and عُدْوَانٌ and عَدَوَانٌ, (K, TA,) but in the M written with damm and fet-h [i. e. عُدْوَان and عَدْوَان], (TA,) said of a thief, He stole the قماش [meaning goods, or utensils and furniture]. (K, TA.) And عَدَا فِى ظَهْرِهِ He stole what was behind him: (A in art. ظهر:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. meansA 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. ـْ (Msb, K,) inf. n. عَدْوٌ (S, Mgh, Msb, K) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَآءٌ, (K,) signifies أَحْضَرَ [i. e. He ran; or rose in his running]; (S, * K, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْىٌ: (Msb, TA:) or he went a pace less quick than شَدٌّ and more so than مَشْىٌ: (TA in art. سعى:) or [he went quickly, or swiftly; for] العَدْوُ signifies السُّرْعَةُ: (Mgh:) [or rather he ran, whether gently or moderately or vehemently: that it often signifies he ran vehemently is shown by the prov. 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 art. هبص.) b8: And [hence, perhaps,] عَدَا المَآءُ, aor. ـْ (assumed tropical:) The water ran. (TA.) A2: عَدَاهُ عَنِ الأَمْرِ, (S, K,) inf. n. عَدْوٌ and عُدْوَانٌ; as also ↓ عدّاهُ; (K;) signifies He, or it, diverted him; or turned him away, or back; (S, K;) and occupied him so as to divert him; (K;) from the thing, or affair. (S, K.) You say, عَدَتْ عَوَادٍ. (S, TA. See عَادِيَةٌ, voce عُدَوَآءُ: and see also the last sentence of the first paragraph of art. عود.) b2: عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signi-fication of 4.]) A3: عَدِيتُ لَهُ signifies I hated him, or it. (ISd, K.) A4: عَدَا is also a verb by which one makes an exception, with مَا [preceding it] and without مَا: (S, K:) you say, جَآءَنِى القَوْمُ مَا عَدَا زَيْدًا [The people, or party, came to me, except Zeyd]; and جَاؤُونِى عَدَا زَيْدًا [which means the like]; putting what follows it in the accus. case; the agent being implied in it: (S: [see this expl. in what has been said of خَلَا as used in the same manner:]) accord. to MF, it is a verb when what follows it is put in the accus. case; and when what follows it is put in the gen. case, it is a particle, by common consent: (TA: [and the like is said in the Mughnee; i. e., that it is similar to خَلَا in respect of the explanations there given of the different usages of this latter; but that Sb did not know it to have been used otherwise than as having the quality of a verb:]) one says, رَأَيْتُهُمْ عَدَا أَخَاكَ and مَا عَدَاهُ, meaning مَا خَلَا [i. e. I saw them, except thy brother]: and sometimes it governs the gen. case without ما: thus in the M: Az says, [as though regarding it as only a particle,] when you suppress [ما], you make it to govern the accus. case as meaning إِلَّا and you make it to govern the gen. case as meaning سِوَى. (TA.2 عداهٌ, (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, (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. عِدَآءٌ (S, K) and مُعَادَاةٌ, (K,) He made a succession, of one to the other, between the two animals of the chase, (S, K,) by throwing down one of them immediately after the other, (S,) in one طَلَق [or heat]. (S, K.) Imra-el-Keys says, [describing a horse,] 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]. (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 He passed from, or beyond, another, to the thing, or affair: so in the K. (TA.) But in the M it is said, اعداهُ الدَّآءُ signifies The disease passed from another to him. (TA.) And one says أَعْدَى فُلَانٌ فُلَانًا مِنْ خُلُقِهِ, or مِنْ عِلَّةٍ بِهِ, or جَرَبٍ, (S, TA,) i. e. Such a one made somewhat of his natural disposition, or of a disease, or malady, that was in him, or of mange, or scab, to pass [from him] to such a one; [or infected him therewith; (see two exs., in a verse and a hemistich, cited in the first paragraph of art. جنى;)] and اعداهُ بِهِ signifies the same: and اعدى صَاحِبَهُ He made his companion to acquire the like of what was in him. (TA.) And يُعْدِى is said of the mange, or scab, &c., meaning It passes from him that has it to another; (S, K;) and in like manner one says of a disease, ↓ يتعدّى: (Nh, TA:) but it is said in an explanation of a trad., لَا يُعْدِى شَىْءٌ شَيْئًا [i. e. A thing (meaning disease) does not pass by its own agency to a thing]. (S, TA.) [Therefore] one says, of the mange, or scab, [or the like,] اعداهُ اللّٰهُ 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.) 5 تَعَدَّوَ see 1, first quarter, in two places: and see 4. b2: [Hence تعدّى said of a verb, It was, or became, transitive.] b3: تعدّى الحَقَّ: and تعدّى

عَلَيْهِ: see 1, second quarter, in two places.

A2: تَعَدَّوْا They found milk, (K, TA,) which they drank, (TA,) and it rendered them in no need of wine: (K, TA:) so in the copies of the K; but correctly, of flesh-meat, as in the M. (TA.) b2: And They found pasturage for their cattle, and it rendered them in no need of purchasing fodder. (K, * TA.) A3: And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (K.) 6 تعادى القَوْمُ The people, or party, became affected, [or infected,] or smitten, (S, TA,) one with the disease of another, or one with the like of the disease of another: (S:) or died, one after another, (S, TA,) in one month, and in one year. (TA.) And تعادت الإِبِلُ The camels died in great numbers. (TA.) b2: And تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ The people, or party, came upon me consecutively with their aid, or assistance. (TA.) b3: One says also, تعادى القَوْمُ (S, K) from العَدَاوَةُ (S) meaning The people, or party, treated, or regarded, one another with enmity, or hostility. (K.) b4: And تعادى مَا بَيْنَهُمْ (S, K) The case, or affair, that was between them became in a bad, or corrupt, state, (S,) or complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them. (K.) b5: 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.) b6: And تعادى He, or it, was, or became, distant, remote, far off, or aloof, (S, * K, * TA,) عَنْهُ from him, or it. (S, TA.) A2: تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (K, TA.) 8 إِعْتَدَوَ see 1, second quarter, in three places. b2: 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.) 10 الاِسْتِعْدَآءُ signifies The asking, or demanding, of aid, or assistance, (Mgh, Msb,) and of vengeance, or avengement, (Mgh,) and of strengthening: (Msb:) 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, S, Mgh, Msb) aid, or assistance, (S, Mgh, Msb, K,) عَلَيْهِ against him, (S, Mgh, Msb,) namely, one who wronged him: (Mgh, Msb:) [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.]) b2: 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.] b2: فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.) عِدْوٌ: see عِدًى: b2: and see also عَدَآءٌ.

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

عُدًى: see the next paragraph.

A2: [It is also a pl. of عَدُوٌّ, q. v.]

عِدًى The stones of a grave; as also ↓ عُدًى: (KL:) [i. e.] the broad stones with which the [oblong excavation called] لَحْد is covered over: (AA, TA:) or a thin stone with which a thing is concealed, or covered over; as also ↓ عِدَآءٌ; (K, TA;) the latter written in [a copy of] the M ↓ عَدَاءٌ, like سَحَابٌ; but [the former explanation seems to be the more correct, for] it is added in the K that one thereof is termed ↓ عِدْوٌ; and accord. to this, the word expl. above [or each of the two words expl. above] is a pl. (TA. [See also عِدْوَةٌ.]) b2: And Any piece of wood that is put between two [other] pieces of wood. (K, * TA.) A2: See also عُدْوَةٌ, in two places: and عَادٍ, last sentence: b2: and عُدَوَآءُ: b3: and عَدَآءٌ.

A3: [It is also a pl. of عَدُوٌّ, which see in two places.

A4: ] And عِدَى is used as a prefixed n. for عِدَة as syn. with وَعْد. (Fr; S and L in art. وعد, q. v.) عَدْوَةٌ [inf. n. un. of عَدَا: pl. عَدَوَاتٌ. b2: Hence the saying, السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, expl. voce بَدَآءٌ, in art. بدو. See another reading of this saying voce عَدَوَانٌ.] b3: [Hence also,] one says, لَهُ عَدْوَةٌ شَدِيدَةٌ He has a vehement run of the kind termed عَدْو, inf. n. of عَدَا. (Msb) b4: 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.) A2: See also عُدْوَةٌ. b2: عَدَايَا is used in poetry as a pl. of عدوة [app. عَدْوَةٌ, but in what sense is not shown]. (TA.) عُدْوَةٌ and ↓ عِدْوَةٌ, (S, Msb, K,) the former of the dial. of Kureysh and the latter of the dial. of Keys, (Msb,) and ↓ عَدْوَةٌ, (K,) all mentioned by ISd, (TA,) The side of a valley; (S, Msb, K;) as also ↓ عِدًى; (K;) which last likewise signifies [absolutely] a side, or lateral part or portion; and so ↓ عَدًى; (K, TA; [see both voce عَادٍ, last sentence;]) thus in the M; (TA;) and the pl. is أَعْدَآءٌ; (K, TA;) or this last signifies [particularly] the sides of a valley, and so do ↓ عِدًى and ↓ عَدًى: (TA:) the pl. of عُدْوَةٌ and ↓ عِدْوَةٌ is عِدَآءٌ and [of عُدْوَةٌ] عُدَيَاتٌ also. (S.) b2: And عُدْوَةٌ signifies also An elevated place; and so ↓ عِدْوَةٌ: (AA, S, K:) pl. [as above, i. e. of both] عِدَآءٌ and [of the former] عُدَيَاتٌ [also]. (K. [In some copies of the K, the latter pl. is written عَدَيَاتٌ; in the CK عُدْياتٌ; but it is correctly عُدَيَاتٌ, as above, thus in my copies of the S; and perhaps عِدَيَاتٌ may also be a pl., i. e. of عِدْوَةٌ, being thus written accord. to the TA in copies of the S.]) b3: And A place far extending: (K, TA:) mentioned by ISd. (TA.) b4: See also عَدَآءٌ. b5: [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.]

A2: عُدْوَةٌ signifies also The kind of plants, or herbage, termed خُلَّة; i. e., in which is sweetness. (TA.) عِدْوَةٌ: see عُدْوَةٌ, in three places: b2: and see also عَدَآءٌ. b3: [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.]

A2: 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; (S, K, TA;) a transitive disease; and such is said to be the جَرَب, and the بَرَص, and the رَمَد, and the حَصْبَة, and the جُذَام, and the وَبَآء, and the جُدَرِىّ. (Kull p. 259.) You say, لَا تُقَرِّبْهُ مِنْهُ فَإِنَّ بِهِ عَدْوَى Do not thou bring him near to him, for in him is a disease such as the mange, or scab, that is transitive from one to another. (TK.) b2: And The transition of the mange, or scab, or other disease, from him that has it to another: (S, K, TA, TK:) the subst. from يَعْدُو said of the mange, or scab, expl. above, as meaning “ it passes ” &c. (Msb. [See 1, first quarter.]) It is said in a trad., لَا عَدْوَى, i. e. لَا يُعْدِى شَىْءٌ شَيْئًا [A thing (meaning disease) does not pass by its own agency to a thing]; (S;) or [lit.] there is no transition of the mange, or scab, or other disease, from him that has it to another. (TK.) b3: And i. q. فَسَادٌ [i. e. Badness, corruptness, unsoundness, &c.]. (K, TA. [In the CK erroneously written in this sense عُدْوٰى; which, however, being an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ, q. v., may be correctly used as having the same, or nearly the same, meaning.]) So in the saying, ?? [In him, or it, is badness, &c.]. (TK.) A2: A(??) A demand that one makes upon a prefect, or governor, [or judge,] to aid, or assist, him against him who has wronged him, i. e. to inflict penal retribution on him, (IF, S, Msb,) for his wrongdoing to him. (IF, Msb.) b2: and Aid, or assistance, against a wrongdoer, (S, Mgh, TA,) required of a judge, for the bringing into his presence the antagonist: and also applied to a signet, or a [sealed] piece of clay, given by the judge as a token to denote the summoning of him whose presence is required. (Mgh.) عُدَوَآءُ (S, K) and ↓ عَادِيَةٌ and ↓ عَدَآءٌ (K) Distance, or remoteness, (S, K, TA,) as also ↓ عِدًى, (Ham p. 377,) [or particularly] of a house, or an abode, or a dwelling. (S, TA.) [Hence,] one says, طَالَتْ عُدَوَاؤُهُمْ Their distance, or remoteness, one from another, and their separation, was, or became, long. (TA.) b2: Also (i. e. the first and ↓ second and ↓ third words) Occupation, or business, that turns one away, or back, from a thing: (K, TA:) or عُدَوَآءُ signifies a custom, or habit, of occupation or business: (TA:) and عُدَوَآءُ الشُّغْلِ, the hindrances, or impediments, of occupation or business: (S, TA:) and one says, جِئْتَنِى وَأَنَا فِى عُدَوَآءَ عَنْكَ i. e. [Thou camest to me when I was engaged] in an occupation that diverted [me from thee]: (so in one of my copies of the S:) the pl. of ↓ عَادِيَةٌ is عَوَادٍ: (TA:) عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert [or intervene as obstacles] by occupying or busying: (S:) and you say, عَوَادِ ↓ عَدَتْ, [lit.] meaning Things, or events, turning away, or back, turned, or have turned, away, or back; [but this phrase, when followed by دُونَ or بَيْنَ, I would rather render, simply, obstacles occurred, or have occurred;] (S, TA;) thus in the latter of two verses cited voce حَبَّ. (S.) b3: عُدَوَآءُ الدَّهْرِ means The shifting, and varying, of time or fortune. (TA.) b4: 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.) b5: And عُدَوَآءُ signifies also A مَرْكَب [i. e. beast, or saddle, or thing on which one rides,] that is not easy: (K:) or, accord. to As, a place where he who sits thereon is not in a state of ease: and one says, جِئْتُ عَلَى مَرْكَبٍ ذِى عُدَوَآءَ i. e. [I came upon a beast, or saddle, &c.,] that was not easy: (S:) and جِئْتُكَ عَلَى فَرَسٍ ذِى عُدَوَآءَ, the last word imperfectly decl., i. e. [I came to thee upon a horse] that was not easy: (TA:) and جَلَسَ عَلَى عُدَوَآءَ He sat upon an uneven thing or place; (M, TA;) the last word imperfectly decl., as is said by ISd. (TA.) b6: Also Dry, hard, land; (K, TA;) sometimes occurring in a well when it is dug; and sometimes it is stone, from which the digger turns aside: and one says, أَرْضٌ ذَاتُ عُدَوَآءَ, meaning land that is not even, or plain; not easy to walk or ride or lie upon: or, as some say, it means a rough, rugged, place: or an elevated place upon which the camel lies down and then reclines thereon upon his side, having by his side a depressed place, which causes him to tend downwards, in consequence whereof he becomes in the state termed تَوَهُّنٌ, [weak, or languid, and unable to rise,] i. e. in the condition of extending his body towards the low place while his legs are upon the عُدَوَآء, which is the elevated, so that he is unable to rise, and dies. (TA.) A2: 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:) and ↓ عَادِيَةٌ and [the pl.] عَوَادٍ, so applied, have this latter meaning accord. to the M and K: but accord. to the S, they are applied to camels as meaning abiding among the [trees called] عِضَاه, not quitting them, and not pasturing upon the حَمْض; and so is [the pl.] عَادِيَاتٌ. (TA in another portion of this art.) [See also عَاذِيَةٌ, in art. عذو.]

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

عَدَوِيَّةٌ The herbage of the صَيْف [q. v., here app. meaning spring], after the departure of the رَبِيع [q. v., here app. meaning winter]: (S, K:) it is applied to the young trees which then become green and are depastured by the camels: (S:) or, as some say, the [plants, or herbage, called] رَبْل [q. v.]. (TA.) b2: And The young ones of sheep or goats. (K.) b3: And Female infants [of the age] of forty days; (K, TA; [in the CK, نَبات is erroneously put for بَنَات;]) but when their [hair termed] عَقِيقَة has been cut off, this appel-lation is no longer applied to them: so says Lth; but Az pronounces him to have erred: (TA:) or it is with غ (K, TA) and ذ, both dotted, or only the former of them dotted, and one of them is called غَدِىٌّ [or غَدَوِىٌّ, or غَذِىٌّ or غَذَوِىٌّ]: thus in the M, and thus accord. to Az. (TA.) عُدْوَانٌ [expl. in the S as signifying Sheer or unmixed, wrongful or unjust or injurious or tyrannical conduct,] is an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]; (ISd, Msb, K;) as also عِدْوَانٌ. (ISd, K.) عَدَوَانٌ, applied to a wolf, (S, K,) means يَعْدُو عَلَى النَّاسِ [i. e. That acts aggressively against men]; (S, TA;) i. q. ↓ عَادٍ [app. in this sense], (K, TA,) which occurs in a trad. applied to a beast of prey, (TA,) an epithet applied to a beast of prey by the Prophet: (Mgh:) one says سَبُعٌ عَادٍ and سِبَاعٌ عَادِيَةٌ. (Msb.) [In the S, immediately after the words يَعْدُو عَلَى النَّاسِ, it is added, and hence their saying, السُّلْطَانُ ذُو عَدَوَانٍ وَذُو بَدَوَانٍ; and thus I find the saying cited as from the S in arts. عدو and بدو of the PS: but I think that عَدَوَانٍ and بَدَوَانٍ, here, are mistranscriptions for عَدَوَاتٍ and بَدَوَاتٍ, as I find them written in my copies of the S and TA in the arts. above mentioned: see عَدْوَةٌ, above; and see بَدَآءٌ in art. بدو, where it seems to be clearly shown that بَدَوَاتٍ is correct, as pl. of بَدَاةٌ.] b2: Also, (S, K, and Ham p. 81,) and ↓ عَدَّآءٌ, (Mgh, Msb, K, and Ham ubi suprà,) That runs vehemently, or much; (S, Mgh, Msb, K; *) i. q. شَدِيدُ العَدْوِ, (S, TA,) or كَثِيرُ العَدْوِ; (Ham;) applied to a horse: (Mgh, and Ham:) [and to a man:] الشَّدِيدَةُ, in the K, is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ. (TA.) عَدَآءٌ an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (S, Mgh, Msb, K.) b2: And, as also ↓ عِدَآءٌ, A single طَلَق [or heat; i. e., a single run, at once, to a goal, or limit]; (K, TA;) of a horse. (TA.) A2: And عَدَآءُ كُلِّ شَىْءٍ, (S, K,) as also ↓ عِدَاهُ, (K, TA,) [the latter written in the CK عِداؤُهُ, but] the former is with the lengthened ا and the latter with the shortened ا, (TA,) and ↓ عِدْوُهُ and ↓ عِدْوَتُهُ and ↓ عُدْوَتُهُ, (K,) signify طَوَارُهُ, (S, K,) i. e. [The equal, of anything, in breadth and length; or] what is coextensive with anything in its breadth and its length. (S, TA.) One says, لَزِمْتُ عَدَآءَ الطَّرِيقِ, or النَّهْرِ, or الجَبَلِ, meaning طَوَارَهُ [i. e. I kept to the tract coextensive in its breadth and its length with the road, or the river, or the mountain]. (TA.) A3: See also عُدَوَآءُ, first and third sentences.

A4: And see عِدًى, and عِدْوَةٌ.

عِدَآءٌ: see the next preceding paragraph: A2: and see also عِدًى.

عَدُوٌّ And enemy, contr. of وَلِىٌّ, (S,) or of صَدِيقٌ, (K,) or of صَدِيقٌ مُوَالٍ; (Msb;) an epithet, but resembling a subst.: (S:) [and (like our word “ enemy ” in military parlance) a hostile party: for] it is used alike as sing. and pl. and masc. and fem.; (Msb, K;) as is said in the “ Muk-tasar el-' Eyn: ” (Msb:) but sometimes it is dualized and pluralized and feminized: (K:) the pl. is أَعْدَآءٌ; (S, Msb, K;) and the pl. of أَعْدَآءٌ is أَعَادٍ; (Msb, K; *) and عِدًى and عُدًى are also pls. of عَدُوٌّ; (S, Msb, K; [each improperly termed in the K اِسْمُ جَمْعٍ; for فِعَلٌ and فُعَلٌ are measures of pls., not of quasi-pl. ns.;]) the former said by ISk to be the only pl. of this measure among epithets; (S, Msb; *) and عُدَاةٌ, with damm and with ة, is another pl.; (Th, S, Msb;) and is pl. of ↓ عَادٍ, (K, TA,) which is syn. with عَدُوٌّ; (S, K, TA;) as in the saying of a woman of the Arabs, أَشْمَتَ رَبُّ العَالَمِينَ عَادِيَكَ [May the Lord of the beings of the universe make thy enemy to rejoice at thy affliction]: (S, TA:) the fem. form of عَدُوٌّ is عَدُوَّةٌ, (S, Msb,) which is said by Az to be used when the meaning of an epithet is intended: (Msb:) it is said by ISk, (S, TA,) and in the “ Bari',” (Msb,) that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ but its fem. is without ة, except عَدُوَّةٌ, (S, Msb, K,) in the phrase هٰذِهِ عَدُوَّةٌ اللّٰهِ [This woman is the enemy of God]: accord. to Fr, عَدُوَّةٌ has the affix ة to assimilate it to صَدِيقَةٌ; for a word is sometimes formed to accord with its contr.: (S, TA:) Az says that he heard certain of the tribe of 'Okeyl say, [of some women,] هُنَّ وَلِيَّاتُ اللّٰهِ and عَدُوَّاتُ اللّٰهِ and أًوْلِيَاؤُهُ and أَعْدَاؤُهُ [i. e. They are the friends of God and the enemies of God]. (Msb.) [The pl.] عِدًى signifies also Persons distant, or remote, one from another: (ISd, K, TA:) and (K) strangers, or foreigners: (ISk, S, K, TA:) and such as are distant, or remote, in respect of relationship; or not relations: (TA:) as well as enemies: (M, TA:) كَالأَعْدَآءِ, which is added in the K after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ. (TA.) عَدِىٌّ is a pl. [or rather a quasi-pl. n.] of عَادٍ, q. v. (S, TA.) عَدَاوَةٌ Enmity, or hostility; (S, K, TA;) like مُعَادَاةٌ [inf. n. of 3, q. v.]. (TA.) عَدَّآءٌ: see عَدَوَانٌ, last sentence.

عَادٍ [act. part. n. of عَدَا, q. v. b2: As such particularly signifying] Acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit: (Msb, TA:) pl. عَادُونَ. (Msb.) Hence the saying, لَا أَشْمَتَ اللّٰهُ 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. b3: Also Seizing, or carrying off, by force; or snatching at unawares. (TA.) and العَادِى signifies [particularly] The lion; (K, TA;) because of his injuriousness, and his seizing men and making them his prey. (TA.) b4: ↓ عَدِىٌّ is a pl. of عَادٍ, [or rather a quasi-pl. n.,] like as غَزِىٌّ is of غَازٍ; as such signifying Runners upon their feet: (S, TA:) or a company of men, (K, TA,) in the dial. of Hudheyl, (TA,) that run to the fight (K, TA) and the like: (TA:) or the first, of the footmen, [or foot-soldiers,] that charge, or assault; (K, TA;) because they run quickly: (TA:) like عَادِيَةٌ, (K, TA,) of which the pl. is عَوَادٍ, (TA,) in both senses: or this signifies the horsemen; (K, TA;) i. e. the first, of the horsemen, that charge, or assault, in a hostile, or predatory, incursion, especially; (TA;) or horses making a hostile, or predatory, incursion; and hence [the pl.] العَادِيَات in the Kur c. 1. (TA in the supplement to this art.) And accord. to ElKhuwárezmee, عَدِىٌّ particularly signifies The foot-messengers of the sovereign, and of the judge, who are made to run in quest of one against whom an accusation has been made, and to bring him, for the purpose of exacting from him the right, or due, of his accuser. (De Sacy's Chrest. Arabe, sec. ed., iii. 100.) A2: عَادِى العَوَادِى, a phrase used by a poet, is expl. by IAar as meaning The hardest, or most pressing, or most severe, of occupations that turn one away, or back, from a thing. (TA.) A3: See also عَادٍ and its fem. عَادِيَةٌ voce عُدْوِىٌّ.

A4: عَادِيَا اللَّوْحِ signifies طَرَفَاهُ [The two extremities, or two sides, of the tablet or the like]; (K, TA;) each of them being called عادى [i. e.

عَادِى اللَّوْحِ, or a mistranscription for عَادٍ], like عِدى [i. e. ↓ عِدًى or ↓ عَدًى, both mentioned above, voce عُدْوَةٌ, as meaning, absolutely, a side, or lateral part or portion]. (TA.) عَادِيَةٌ [fem. of.عَادٍ, q. v.

A2: As a subst., it signifies] Wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief; (S, TA;) as in the saying دَفَعْتُ عَنْكَ عَادِيَةَ فُلَانٍ [I repelled, or have repelled, from thee the wrongdoing &c., and the evil, or mischief, of such a one]: (S:) it is an inf. n. [or rather a quasi-inf. n.] like عَاقِبَةٌ: and signifies also sharpness, or hastiness, of temper; and anger. (TA.) Also The harm, or hurt, of poison. (Har p. 304.) A3: See also عُدَوَآءُ, in three places.

A4: عَوَادِى الكَرْمِ, (K, TA,) of which عَادِيَةٌ is the sing., (TA,) signifies The grape-vines that are planted at the feet, or roots, of great trees. (K, TA.) 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.) b2: 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.) b3: 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, (K, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) As mentions the saying نِمْتُ عَلَى

↓ مَكَانٍ مُتَعَادٍ, meaning [I slept upon] a place dissimilar in its several parts; uneven: and هٰذِهِ

↓ أَرْضٌ مُتَعَادِيَةٌ This is land having in it burrows, and [trenches, or channels, such as are termed]

لَخَاقِيق. (S, 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. (S.) مَعْدُوٌّ: see what next follows.

فُلَانٌ مَعْدِىٌّ عَلَيْهِ and ↓ مَعْدُوٌّ (S, K *) mean [Such a one is] treated wrongfully, unjustly, injuriously, or tyrannically: (K:) the ى in مَعْدِىٌّ is substituted for و because the latter [in this case] is deemed difficult of utterance. (S.) مُتَعَادٍ; and its fem., with ة: see تَعَادٍ.

شعر
الشعْرُ والشعَرُ: واحِدُ الشُّعُوْرِ والأشْعارِ. وهو أيضاً: الزعْفرَانُ ما دامَ لا يُسْحَقُ ولا يُدَاف.
ورجلٌ أشْعَري وشَعْرَاني. ورأى فُلانُ الشعْرَةَ: أي الشَّيْب. والمالُ بيني وبَيْنَه شَق الشعْرَة: أي نِصْفَان. وشَعْرُ: جَبَل خَلْفَ ضَريَّة.
والشعَارُ: ما يلي الجَسَدَ من الثياب. وما يُنادي به القومُ في الحَرْبِ لِيَعْرفَ بعضُهم بعضاً. والرعدُ. والمَوْت. وأنْشَدَ في الرعْد:
باتَتْ تُنَفجُها جَنوبٌ رَأدة
وقِطار سَارِيَة بِغَيْرِ شِعَارِ ويُروى: الشَعَار - بالفتح - أيضاً.
وأنشد في الموت:
يرن عليه أهلوه ويبقى ... لينظر َهل قَضى عنه الشعَارُ
والأشْعَرُ: ما اسْتدارَ بالحافِرِ من مُنْتَهى الجِلْدِ من الشًعْر، والجَميعُ الأشَاعر. وجَبَل لجُهَيْنَة. واسْمُ رَجُل. ونَاسُ يُسمُونَ اللَحمَ الذي يبدو إِذا قُلِّمَ الطفُرُ: أشْعَر. والأشَاعرُ: هناتٌ في رَحِم النّاقةِ مثْلُ الثُّآليل. وقيل: هي خروفُ الحَياء.
وأشْعَرَ قلبي هَماً: أبْطَنَه. وأشْعَرْت الهدْيَ: أعْلَمْتَه بعَلامةٍ، ومنه سُمًيَ الجِراحاتُ: المُشْعَرات. وأشْعَرْتُ الخف وشَعَرْتُ وشعررتُ: بطنْته بالشعَر.
وَشَعَرْت به شِعْراً وشِعْرَة وشعُوْراً: عَلِمْت، وقد قيل: شَعَرْتُه.
والشعْر: القَريض، يُجْمَع على الاشْعَار والشعُوْر. ويقولون: ش
ِعر شَاعِرٌ، إذا كان جيداً. وشعَرً: قالَ الشَعْرَ. وشَعِرَ - بالكَسْر -: صارَ شاعراً. وشًعَرْتُ المَرْأةَ: نمتَ معها في شِعَارٍ.
وشَعُرَ الشَّعِيْرُ - بالضمِّ - شَعَارةً: صارً شَعيراً.
وشَعَائر الحَج: أعْمالُه وعَلاماته، والواحدة شَعِيْرَةَ. والشَّعِيْرَةُ أيضاً: البَدَنَةُ تهْدى إلى بَيْتِ الله. والثقَيْبُ الذي في فأس اللجام. ومَخرج الماءِ من رأس قَضيبِ البَعير. وحَديدة أو فِضة تُجْعَلُ مِسَاكاً لِنَصْل السكين حيثُ يُرَكًبُ في النَصاب. ومن الحَلْي: ما يُتًخَذُ أمْثالَ الشَعِير.
والشعًارِيْرُ: صِغَارُ القِثاء، الواحِدةُ: شعرُوْرَة. وهي أيضاً: لعبَةٌ للصبْيانِ، ولا يُفْرَدُ حينئذٍ، يُقال: لَعِبْنا الشعاريْرَ. وذهبُوا شَعَارِيْرَ: أي مُتَفرقين. والشعْرَاءُ من الفاكِهةِ: الخَوْخ، وواحِدُه وجَمْعُه سَواء. وذُبابٌ من ذِبانِ الدواب. والدّاهِيَة، يُقال: داهية شَعْراء.
والشعْرَانَةُ الشعْراءُ: ذُبَاب الكَلْب. والشعْرَاء والشَعْرَةُ: الشعَرُ النابِتُ على العَانَة. وأرْض شَعْراءُ: كثيرة الشَعَار: أي الشجَر، والجميعُ شَعَارى. والشعَيْرَاءُ: شَجَرٌ بلغَةِ هُذَيْل. وبَنُو الشُعَيْرَاء: قَبيلةَ. والشعْرَان: ضربُ من الرمْث. والشِّعْرى: كوكب وراءَ الجَوْزاء. وشَعْرانُ: جَبَلٌ؛ سمَيَ به لِكَثْرة شَجَره.
والشِّعَارُ: المكانُ ذو الشًجَر الكثير. وما نَبَتَ عن مَطَرِ الشَعْرى. والشَّعرةُ: الشاةُ التي يَنْبُتُ الشعرُ بين ظِلْفَيْها فَيدْمى. والشَّعَرِياتُ: فِراخ الرًخَم. وذوْ شَوْعَر: اسْمُ وادٍ.

شعر: أدرك. فهم. شعر ب: وأتى أهلَ الربض من وراء ظهورهم فلم يشعروا به وأضرم النار في الربض.
شعر: تبين مرامي فلان (هذا إذا كنت على صواب في تصديق ما ورد في المخطوطة D لبدرون 116، 3).
شعر: لاحظ شولتن إن هذا الفعل كثيراً ما يعني ارتاب، تشكك، على ما ورد في القرآن الكريم 16، 28، 47، وأبو الفرج 540، 5، وفي ألف ليلة 1، 99، 5: ((ثم شعرنا إلا والعفريت قد صرخ من تحت النيران)) أي أننا لم نكن لنشك في شيء ثم هانحن .. الخ (أبو الفداء .. أخبار الجاهلية 94، 11: فلم يشعر إلا بالغلبة والصياح (فخري 67، 10، 14).
شعر: انشق. انصدع (بوشر).
شعر: هذا الفعل عند (ألكالا) يرادف بلغة أهل قشتالة Acararse الذي يترجمه بكلمة فزع بعد أن يستعمل حرف R مرة واحدة ولا أدري ما إذا كان قد أعطى المعنى نفسه للكلمة قبل الحذف. إن كلمة Azorar هي أخاف عند (نونيز) ولكن الكلمة الأسبانية القشتالية Azorrarse عنده هي أذهل. دوّخ. انعس أو كقولنا إنه نام من شدة وجع الرأس، نبريجا لم يرتض سوى مرادف واحد لكلمة Efferari هي أستوحش وكذلك فكتور فالكلمة عنده تعني: سما. انتفخ، تعظم، تعجرف. ازدهى. استوحش. تخبط. ولو اعتمدنا على معنى كلمة S'effrayer: ارتاع، خاف، ارتعب فالصيغة الأولى تعادل: شعر بالخوف ولكن من الفطنة الوقوف على ما ذهب إليه نبريجا لأن ألكالا أعتمد على رأيه ولعل اللاتينية تدعم هذا المعنى: أصبح وحشاً ونفوراً ووردت كلمة شَعَرٌ في الحديث عن رهاب الماء.
أشعر: يمكن ترجمتها: إثارة مشاعر معينة في المخاطب (عباد 1، 255): رفاق السوء ((أشعروه الاستيحاش والنفار))، (المقري 11، 438). هناك خطئان ثم تصحيحهما شوّها العبارة، أحدهما في (الملحق) والآخر في رسالتي للسيد فليشر 209، ولكن، من جهة أخرى، يجب شطب حرف الجرّ (الباء) من (بسرورها) وفقاً لمقتضى السجع ثم أنها غير موجودة في (متمّة الفتح) وعليه فالعبارة يجب أن تقرأ: ((وصلنا إلى روضة قدسندس الربيع بساطها ودبجّ الزهر درانكها وأنماطها، وأشِعرت النفوس فيها سرورها وانبساطها))؛ يقال إذا أشعر الرجل سروراً، أي امتلأ فرحاً مثلما يقال: أشعر الرجل هماً، امتلأ حزناً لأن الصيغة الأخيرة غاية في الصحة. (تنظر في معجم مُسلم والحريري 6، 585): أشعرت في بعض الأيام هماً: تشعرّ: هذه الصيغة عند (فوك) تجدها في مادة Perpendere؛ وحين يضاف للكلمة حرف الجر (ب) فإن معناها يفيد: تبين، تراءى له. (ينظر في استعمالها عند صاحب الصلاة 22): فقدم له الطعام والثردة فأكلها وتشعرّ في الحين بالسم فيها فرمى باللقمة التي كانت في يده في وجه السجّان.
تشعّر: مغطّى بالعليّق (عوادي 1، 51).
انشعر: انصدع، انشق (بوشر).
استشعر: يغطى الجسم العاري بقطعة قماش (حيان بسام 3، 4: كان يظاهر الوشي على الخزّ ويستشعر الدبيقي).
استشعر: أدرك العواطف فهم المشاعر، أدرك خلجات النفس وضم عليها جوانحه خوفاً (عند فريتاج، ولين) وامتلأ فرحاً (جوب 218، 7، 319، 4، المقرّي 1، 255) وامتلأ أسفاً (الحريري، مقدمة ابن خلدون 1، 370).
استشعر: استشعر الخوف، أسره الخوف (فخري 166).
استشعر: توقع (جوب 51، 10، 76، 16، 117، 14) حيان بسام 1، 115: استشعر الذل؛ أما (أبو الوليد 44) فقد استعمل حرف الجر (ب): وقد كان استشعر بالهلاك.
استشعر: لمح. اكتشف، لاحظ. ادرك، فهم، تبين.
شعر ب: تبين. تراءى (أبو الفداء 1، 180): حين تلا الرسول (ص)، في أواخر حياته، الآية القرآنية الكريم:} (اليوم أكملت لكم دينكم) {بكى أبو بكر الصديق (رص) فكأنه استشعر إنه ليس بعد الكمال إلا النقصان وأنه فد نُعيت إلى النبي نفسه؛ ويضيف ألماسين إلى الكلمة حرف (اللام) ويقول (285، 21) حين ألغى حكيم كثيراً من الطقوس الدينية أستشعر المسلمون بما ظهر من هذه الأمور لانحرافه عن دين الإسلام.
استشعر: ارتاب (الحريري 117، 5) (حياة صلاح الدين 170، 12): قوى استشعار المركيز من إنه إن أقام قبضوا عليه. فلما صح ذلك عنده وكان قد استشعر منهم أخذ بلده. الخ ..
وقد وردت الكلمة من العمراني (مخطوطة 595 ص 27، 41): كان الهادي يخطط دوماً لقتل أخيه الرشيد وأستشعر هارون منه فما كان يأتيه ولا يسلم عليه وفي ص42: وكان ليحي مطاعن في يحيى البرمكي، ((وكان يحيى مستشعراً منه جداً وكانت أمه الخيزران مستشعرة منه لأنه نفَّذ لها أرزاً مسموماً)) في ص51، 52: حين قال البرمكي جعفر لمغنيه: يا بارد .. الخ أجاب هذا ((البارد والله من قد قتلنا منذ شهر بهذا الاستشعار الفاسد)) وقال بعد هذا: ((بقى لك أمر تخاف أو تستشعر منه.)) استشعر: عند (حيان 40) ((وهو في ذلك مصب (مصرّ) على الغائلة مستشعر الوثبة)).
وفي 75 (المصدر نفسه): حين رأى جنوده قد أتعبتهم المعارك والسير الطويل واشتاقوا إلى سكنهم ((استشعر (الأمير) إراحتهم واعتزم على القفول بهم)) (في المخطوطة ورد: استشعروا راحتهم وهذا خطأ).
استشعر: ابن الخطيب 177: ((يستشعر الجد في اموره)). استشعر: (بَعض هذه الاستشهادات هي من J.J.Shultens) .
شَعْر: حرير، شعر الخنزير البّري، (الكالا).
شعْر: عرْف (هربرت 59).
شعر الغول (ترجمة للكلمة اللاتينية Capillus Veneris التي تعني شعر الآلهة فينوس لأن العرب حين ارتضوا أن يكتبوا عن هذه الربّة استعملوا كلمة غول وهناك أيضاً شعر الجن وشعر الأرض وشعر الخنزير وأسمه عند المستعيني برشيا وشان وكذلك عند ابن البيطار 1، 126 الذي زاد على ذلك شعر الجبار (الذي يوجد أيضاً في 2، 99) (وهو النبات نفسه الذي ذكره ديسقوريدوس في مادة كزبرة البير باسم ( Asplenium Trichomanes) .
ذو شعر: غزير الشعر أو طويله. وكذلك من له جذور صغيرة (بوشر).
شعر: مديح إلهي (منظوم) (الكالا).
شَعَرة. شعرة الخنزير: حرير وشعرة الخنزير البري (فوك).
شعرة: (مشتقة من شَعْراء) غابة، موضع مشجر (فوك) (أبو الوليد 787، كارتاس 19، 8، 16).
شعرة: أجمة. دغل (الكالا) وهي عنده ( Mata O brena) وترجمتها من القشتالية: عشب أو شجيرة الأيك.
شعرة: قطع خشبية دقيقة لإشعال الفرن (الكالا). شعرة الموسى ونحوه عند العامة: طرف حده الذي يقطع به (محيط المحيط 469).
شعرى (مشتق من شعراء) جمعها شعاري: غابة، موضع زرعت فيه الأشجار (فوك) (أبو الوليد 290) (المقري 1، 97، 18، 3، 1، 20، 11، 517، 10)؛ وجمعها تجده عند فوك والمستعيني. وهي تعنى مدينة في (معجم الأسبانية 32) (وأبو الوليد 290) وعند (سعدية 29) (وياقوت 3، 408) ومصر النويري المخطوط الثاني 114: وأما الذين قتلوا بالجبال والشعاري وسائر بلاد المسلمين .. الخ.
الشِعرى: مطلع الصيف (هيلو).
شعراء: حطب الشعراء تعني من دون جدال قطعاً خشبية دقيقة رقيقة لإشعال الفرن (المقري 1، 617).
شَعرّى: كزبرة البير (بوشر انظر شعر الغول).
شعرّى: نعت لنوع من أنواع الدُراقنة. (ابن العوام 1، 338) وهي أشْعَرُ (عند لين) وهي الدراقنة العادية عند (كلمنت مولية) وهذا هو أسمها لأنها ترادف كلمة أزغب أي الوبر.
شعرّى: نعت لنوع فاخر من أنواع التين (المقري 1، 123، 5 كرتاس 23) واقرأ أيضاً (الملاحظات ص369) وابن العوام 1، 88 و 90، 8؛ ومخطوطتنا بعد ص299 وفيها فوق ما تقدم: ((والشعرى منه يجود ويحلو بينه (والصحيح نبته) في الأرض الحمراء ويأتي لون نبته (وردت في الأصل دون تنقيط) إلى الحمرة هويست 304 Schari)) .
شعرّى: الزعفران الشعرى خيوط نبات يلتف بعضها على بعض كالشعر جمعها زعافر (محيط المحيط 373).
شعرى: هو الذي يوجد في الغابة.
شَعْرى: حارس الغابة (الكالا).
شِعرّى: القياس الشعرى وهو عند المنطقيين قياس مؤلف من مقدمات تنبسط منها النفس أو تنقبض ويقال لها المخيّلات والمراد بها انفعال النفس بالترغيب أو التنفير (محيط المحيط ص468).
شعرية: شعر الرأس Coma ( فوك) وفي المصدر نفسه تجد هذه الكلمة في مادة Capillus التي تعنى شعر اللحية أيضاً.
شعرية: غطاء صغير من شعر الحصان الأسود يغطي العينين فقط تلبسه النساء فوق نقاب اكبر يغطي الوجه وفيه ثقوب في موضع العينين؛ ينظر (الملابس 9/ 226) ويؤيد هذا المعنى والترسدورف وبكنجهام 2، 38، 494؛ وبوشر يقول إنه: (نقاب صغير من قماش رقيق يدعى ايتامين بالفرنسية Etamine ولونه اسود يستعمل للوجه فقط).
شعرية: مشربية، شباك، مصراع، أو صفق نافذ (بوشر) و (محيط المحيط).
شعرّية: وشيعة مسيجة بقضبان الحديد، زخرف من أسلاك الحديد (بوشر).
شعرية: عند قبيلة الطوارق قميص. يلبس الفرد منهم ثلاثة شعريات ويضيبف اثنتين أخريين عند السفر وهو ((قميص ازرق غامض تعترضه خطوط بيض (كاريت، جغرافيا، 110) والكلمة من اصطلاح العامة.
ميزان الشعرية: ميزان صغير توزن به الدنانير ونحوها والكلمة من اصطلاح العامة أيضاً.
شعرية: (عند ميهرن 30) هي المعكرونة الرقيقة ولعله قد أخطأ؛ فالشعيرية هي التي تقابل هذا المعنى.
شَعراويّ: هو الآس الذي يوجد في الغابات وهو عند ابن العوام: جبلي شعراوي.
حطب شعراوي: خشب دقيق لإشعال الفرن (ينظر في مادة شقواص وشعرة).
شعار: نادى بشعار طاعتهم: انضم إلى جانبهم (بربرية 1/ 414).
شعار: علامة مميزة (فريتاج) (ساسي كرست 1/ 446): التعصب شعار الموحدين وعلامة المؤمنين.
شعير وجمعه شعيرات (يوتيش 11/ 321): القموح والشعيرات والحبوب. وعند (فوك) شعران. ومن أنواع الشعير.
شعير رومي: عند ابن البيطار هو الخندروس (3/ 63 و2/ 78) وأسمه: Triticum romanum وهو مربع مثل سنبل الحنطة (محيط المحيط) و (ابن العوام 18، 47) شعير عربي: الشعير الذي سنبله من حرفين (محيط المحيط ينظر أيضاً الهامش المرقم 749).
شعير مقشر: (بوشر).
شعير مقشر مدقوق: (بوشر).
شعير الكلب: ذكره ابن ليون بهذا الاسم (ص33): والشياتين شبه شعير الكلب ينبت وحده.
شعير النبي: شعير مقشر (باجني، المستعيني): ومنه ما يعرف بشعير النبي وهو يتقشر من قشره الأعلى عند الدرس.
الشعير: شكل من أشكال قلائد النساء (لين 2/ 407): طقطق شعيرك يادبور: لعبة (الأستغماية) المعروفة (بوشر).
شعيرة: وزن الدانق عشر شعيرات (معجم البلاذري وابن البيطار).
شعيرة: داء الشعيرة وهي باللاتينية Ordeolus وهو ورم في الجفن يشبه حبة الشعير (محيط المحيط) و (ابن العوام 582) ينظر المعجم اللاتيني في مادة Ordeolus.
شعيرة: عند البنائين صف من حجارة منحوتة يساوي ما أمامه من أرض البيت ويعلو عما وراء منها (محيط المحيط ص469).
الهندي الشعيري: حب كبرز الزيتون يجلب من الهند ويتداوى به (محيط المحيط 469) (ينظر هامش 748).
شَعيرية: هي حساء الشعيرية المعروف (بوشر) (محيط المحيط). (لين 11، 124) (اسكارياك 418) تنظر في مادة حَجم؟ وهي عند (بوشر) شعيرية إيطالية أي: Macaron I. شُعيرية: عجين يفتل ويحبب حبوباً صغيرة مستطيلة كالشعير ثم يجفف ويطبخ ويقال لها الشُعيرية أيضاً بلفظ التصغير، والشَعيرية والشُعيرية كلاهما من كلام العامة (ص469 محيط المحيط).
شعار: بائع الشعير (الكالا)، شعَّارين (سوق الشعارين. المعجم الأسباني 356/ 8: الذي يباع فيه الشعير) (الكالا).
شعّار: ناظم الشعر (بوشر).
شاعر: الممثل الذي يؤدي دوراً (الكالا) وهو الممثل الهزلي أو المأساوي ويقابل معنى الكلمة في الأسبانية: Representador de Comedias, de tragedias شاعر: هو الذي يتلو قصة أبي زيد (لين 85، 125)! مَشعَر: كلمة السّر، مثل شعار (أخبار 79/ 2): تصايحوا بمشاعرهم.
مشعر: زق كبير للزيت (باين سميث 1607 ذكرها ثلاث مرات).
مُشَعَّر: كثير الشعر (الكالا).
مُشَعَّر: مثلم، مشرم (هيلو) (ديلاب 76).
المشعَرَة: أولئك الذين قتلوا الأمراء (ينظر الكامل للمبرد (ص 82/ 5).
مشعراني: أشعر، مشعر (بوشر).
مشعور: مصدوع، مشقوق.
مشدوخ (بوشر) وبالمعنى المجازى: شاذ (بوشر) ومختل العقل (محيط المحيط أنظره في هامش 752) وعقل مشعور أي مشقوق قليلاً. رأسه مشعور، في رأسه طنين، به بعض الجنون (بوشر).

شعر

1 شَعَرَ بِهِ, (S, Msb, K, &c.,) and شَعُرَ بِهِ, (K,) which latter is disallowed by some, but both are correct, though the former is the [more] chaste, (TA,) aor. ـُ (S, Msb, K,) inf. n. شِعْرٌ (S, Msb, K, &c.) and شَعْرٌ (K, TA) and شَعَرٌ, (TA, and so in the CK in the place of شَعْرٌ,) but the first is the most common, (TA,) and شِعْرَةٌ (Msb, K) and شَعْرَةٌ and شُعْرَةٌ, (K,) of which last three the first is the most common, (TA,) and شِعْرَى and شُعْرَى (K) and شَعْرَى (TA) and شُعُورٌ (Msb, K) and شُعُورَةٌ, (K,) which is said to be the inf. n. of شَعُرَ, (TA,) and مَشْعُورٌ and مَشْعُورَةٌ (Lh, K) and مَشْعُورَآءُ, (K,) which is of extr. form, (TA,) He knew it; knew, or had knowledge, of it; was cognizant of it; or understood it; (S, * A, Msb, K, TA;) as also شَعَرَ لَهُ: (Lh, TA:) or he knew the minute particulars of it: or he perceived it by means of [any of] the senses. (TA.) Lh mentions the phrase أَشْعُرُ فُلَانًا مَا عَمِلَهُ and أَشْعُرُ لِفُلَانٍ مَا عَمِلَهُ [I know what such a one did or has done], and مَا شَعَرْتُ فُلَانًا مَا عَمِلَهُ [I knew not what such a one did], as on the authority of Ks, and says that they are forms of speech used by the Arabs. (TA.) [See also شِعْرٌ, below.] b2: شَعَرَ, (A, Msb, K,) aor. ـُ (Msb, K,) inf. n. شِعْرٌ and شَعْرٌ, (K, TA,) or شَعَرٌ, (so accord. to the CK instead of شَعْرٌ,) He said, or spoke, or gave utterance to, poetry; spoke in verse; poetized; or versified; syn. قَالَ شِعْرًا; [for poetry was always spoken by the Arabs in the classical times; and seldom written, if written at all, until after the life-time of the author;] (A, Msb, K;) as also شَعُرَ: (K:) or the latter signifies he made good, or excellent, poetry or verses; (K, MF;) and this is the signification more commonly approved, as being more agreeable with analogy: (MF:) or the latter signifies he was, or became, a poet; (S;) as also شَعِرَ, aor. ـَ (TA.) One says, شَعَرْتُ لِفُلَانٍ I said, or spoke, poetry, &c., to such a one. (TS, O, TA.) And لَوْ شَعُرَ بِنَقْصِهِ لَمَا شَعَرَ [Had he known his deficiency, he had not spoken poetry, or versified]. (A.) A2: شَاعَرَهُ فَشَعَرَهُ: see 3.

A3: شَعَرَ as a trans. verb syn. with اشعر: see 4. b2: As syn. with شاعر: see 3.

A4: شَعِرَ, aor. ـَ (K,) inf. n. شَعَرٌ, (TA,) His (a man's, TA) hair became abundant (K, TA) and long: (TA:) and said likewise of a goat, or other hairy animal, his hair became abundant. (TA.) b2: Also (assumed tropical:) He possessed slaves. (Lh, K.) 2 شعّر as an intrans. verb: see 4: b2: and as a trans. verb also: see 4.3 شَاْعَرَ ↓ شَاعَرَهُ فَشَعَرَهُ, (S, K,) aor. of the latter شَعَرَ, that is with fet-h, (S, MF,) accord. to Ks, who holds it to be thus even in this case, where superiority is signified, on account of the faucial letter; or, accord. to most, شَعُرَ, agreeably with the general rule; (MF;) He vied, or contended, with him in poetry, and he surpassed him therein. (S, K, MF.) A2: And شاعرهُ, (S,) and شاعرها, (A, Msb, K,) and ↓ شَعَرَهَا, (A, K,) He slept with him, and with her, (نَاوَمَهُ, S, and نَامَ مَعَهَا, Msb, K, or ضَاجَعَهَا, A,) in one شِعَار [or innermost garment]. (S, A, Msb, K.) A3: [Reiske, as mentioned by Freytag, explains شاعر as signifying also Tractavit, prensavit, vellicavit: but without naming any authority.]4 اشعرهُ He made him to know. (S.) Yousay, اشعرهُ بِالأَمْرِ and الأَمْرَ, (K,) the latter of which is less usual than the former, because one says شَعَرَ بِهِ but not شَعَرَهُ, (MF,) He aquainted him with the affair; made him to know it. (K.) And أَشْعَرْتُ أَمْرَ فَلَانٍ I made known the affair of such a one. (A.) And أَشْعَرْتُ فُلَانًا I made such a one notorious for an evil deed or quality. (A.) b2: Also, (inf. n. إِشْعَارٌ, Msb,) He marked it, namely a beast destined for sacrifice at Mekkeh, (S, * Mgh, Msb, * K, TA,) by stabbing it in the right side of its hump so that blood flowed from it, (S,) or by making a slit in its skin, (K,) or by stabbing it (K, TA) in one side of its hump with a مِبْضَع or the like, (TA,) so that the blood appeared, (K, TA,) or by making an incision in its hump so that the blood flowed, (Msb,) in order that it might be known to be destined for sacrifice. (S, Msb.) b3: [Hence, app.,] (assumed tropical:) He wounded him so as to cause blood to come. (TA.) It is said in a trad. respecting the assassination of 'Othmán, أَشْعَرَهُ مِشْقَصًا (assumed tropical:) He wounded him so as to cause blood to come with a مشقص [q. v.]: (TA:) and in another trad., أَشْعِرَ أَمِيرُ المُؤْمِنِينَ (assumed tropical:) [The Prince of the Faithful was wounded so that blood came from him]. (S.) b4: And (tropical:) He pierced him with a spear so as to make the spearhead enter his inside: and اشعرهُ سِنَانًا (tropical:) he made the spear-head to enter into the midst of him: [but this is said to be] from اشعرهُ بِهِ “ he made it to cleave to it. ” (TA.) أَشْعِرَ is said specially of a king, meaning He was slain. (A, TA.) b5: Also He made it to be a distinguishing sign: as when the performance of a religious service is made, or appointed, by God to be a sign [whereby his religion is distinguished]. (TA.) b6: and اشعروا They called, uttering their شِعَار [whereby they might know one another]: or they appointed for themselves a شِعَار in their journey. (Lh, K, TA. [See also 10.]) A2: مَا أَشْعَرَهُ [How good, or excellent, a poet is he !]. (TA in art. خزى: see مُخْزٍ in that art.) A3: اشعر [from شَعْرٌ or شَعَرٌ signifying “ hair ”] It (a fœtus, S, A, K, in the belly of its mother, TA) had hair growing upon it; (S, A, K;) as also ↓ تشعّر; (S, K;) and ↓ شعّر, inf. n. تَشْعِيرٌ; and ↓ استشعر. (K.) b2: And اشعرت She (a camel) cast forth her fœtus with hair upon it. (Ktr, K.) b3: And اشعر He lined a boot, (A, K,) and a جُبَّة, (A,) and the مِيثَرَة of a horse's saddle, and a قَلَنْسُوَة, and the like, (TA,) with hair; (A, K;) as also ↓ شَعَرَ; (Lh, A, K;) and ↓ شعّر, (K,) inf. n. تَشْعِيرٌ: (TA:) or, said of a ميثرة, he covered it with hair. (A.) b4: and اشعرهُ He clad him with a شِعَار [i. e. an innermost garment]. (S, A, K.) And He put on him a garment as a شِعَار, i. e., next his body. (TA.) [Hence,] اشعرهُ فُلَانٌ شَرًّا (tropical:) Such a one involved him in evil. (S, A.) And اشعرهُ الحُبُّ مَرَضًا (assumed tropical:) [Love involved him in disease]. (S.) and اشعرهُ بِهِ (assumed tropical:) He made it (i. e. anything) to cleave, or stick, to it, [like the شِعَار to the body,] i. e., to another thing. (K.) b5: [And (assumed tropical:) It clave to him, or it, as the شِعَار cleaves to the body. Hence,] اشعرهُ الهَمُّ (tropical:) [Anxiety clave to him as the شِعَار cleaves to the body]. (A.) And اشعر الهَمُّ قَلْبِى (tropical:) Anxiety clave to my heart (K, TA) as the شِعَار cleaves to the body. (TA.) And أَشْعَرَ الرَّجُلُ هَمًّا (tropical:) The man clave to anxiety as the شِعَار cleaves to the body. (S, TA. [In one of my copies of the S, أُشْعِرَ, accord. to which reading, the phrase should be rendered The man was made to have anxiety cleaving to him &c.]) A4: اشعر السِّكِّينَ (tropical:) He put a شَعِيرَة [q. v.] to the knife. (S, A, K. *) 5 تَشَعَّرَ see 4, in the latter half of the paragraph.6 تشاعر He affected, or pretended, to be a poet, not being such. (See its part. n., below.)]10 استشعرت البَقَرَةُ The cow uttered a cry to her young one, desiring to know its state. (A, TA.) b2: And استشعروا They called, one to another, uttering the شِعَار [by which they were mutually known], in war, or fight. (TA. [See also 4.]) A2: استشعر as syn. with اشعر and تشعّر: see 4, in the latter half of the paragraph. b2: Also, (A,) or استشعر شِعَارًا, (K,) He put on, or clad himself with, a شعار [i. e. an innermost garment]. (A, K.) [Hence,] اِسْتَشْعِرْ خَشْيَةَ اللّٰهِ (tropical:) Make thou the fear of God to be شِعَارَ قَلْبِكَ [i. e. the thing next to thy heart]. (TA.) And استشعر خَوْفًا (tropical:) He conceived in his mind fear. (S, A. *) شَعْرٌ and ↓ شَعَرٌ, (A, Msb, K, but only the latter in my copies of the S and in the O,) two wellknown dial. vars., the like being common in cases of this kind, in which the medial radical letter is a faucial, (MF,) [but the latter I have found to be the more common,] Hair; i. e. what grows upon the body, that is not صُوف nor وَبَر; (K;) it is an appertenance of human beings and of other animals: (S, A, Msb:) [when spoken of as used in the fabrication of cloth for tents &c., the meaning intended is goats' hair: (see 4 in art. بنى:)] of the masc. gender: (Msb, TA:) pl. (of the former, Msb) شُعُورٌ and (of the latter, Msb) أَشْعَارٌ (S, Msb, K) and (of the latter also, TA) شِعَارٌ: (K, TA:) and ↓ أُشَيْعَارٌ, properly dim. of أَشْعَارٌ, is used, accord. to Aboo-Ziyád, as dim. of شُعُورٌ: (TA:) the n. un. is with ة: (S, A, * Msb, K:) and this, i. e. شَعْرَةٌ [or شَعَرَهٌ], is also used metonymically as a pl. (K, TA.) One says, بَيْنِى وَبَيْنَكَ المَالُ شَقُّ الشَّعْرَةِ and شَقُّ الأُبْلُمَةِ (assumed tropical:) [The property is, or shall be, equally divided between me and thee]. (TA.) And رَأَى فُلَانٌ الشَّعْرَةَ Such a one saw, or has seen, hoariness, or white hairs, (Yaakoob, S, A, TA,) upon his head. (TA.) b2: [The n. un.] شَعْرَةٌ is also used, metonymically, as meaning (tropical:) A daughter. (TA.) b3: And ↓ شَعَرٌ (K, and so accord. to the TA, but in the CK ↓ شُعْرٌ,) signifies also (tropical:) Plants and trees; (K, TA;) as being likened to hair. (TA.) b4: And the same, (A, K, TA, but in the CK ↓ شُعْرٌ,) (tropical:) Saffron (A, K) before it is pulverized. (A.) شُعْرٌ: see the next two preceding sentences.

شِعْرٌ [an inf. n., (see 1, first sentence,) and used as a simple subst. signifying] Knowledge; cognizance: (K, TA:) or knowledge of the minute particulars of things: or perception by means of [any of] the senses. (TA.) One says, لَيْتَ شِعْرِى فُلَانًا مَا صَنَعَ, (Ks, Lh, S, * Msb, * K, *) and لَيْتَ شِعْرِى لَهُ مَا صَنَعَ, and لَيْتَ شِعْرِى عَنْهُ مَا صَنَعَ, (Ks, Lh, K, *) i. e. Would that I knew what such a one did, or has done; (S, * K, * Msb, * TA;) for would that my knowledge were present at, or comprehending, what such a one did, or has done; the phrase being elliptical: (TA:) accord. to Sb, لَيْتَ شِعْرِى is for ليت شِعْرَتِى, the ة being elided as in هُوَ أَبُو عُذْرِهَا [for هو ابو عُذْرَتِهَا], (S, TA,) the elision of the ة in this latter instance, as Sb says, being peculiar to the case of the words being preceded by ابو; [but see عُذْرَةٌ;] and as in إِقَامَة when used as a prefixed noun; though لَيْتَ شِعْرَتِى is not now known to have been heard. (TA.) One says also, لَيْتَ شِعْرِى مَا كَانَ Would that I knew what happened, or has happened. (A.) b2: The predominant signification of شِعْرٌ is Poetry, or verse; (Msb, K;) because of its preeminence by reason of the measure and the rhyme; though every kind of knowledge is شِعْرٌ: (K:) or because it relates the minute affairs of the Arabs, and the occult particulars of their secret affairs, and their facetiæ: (Er-Rághib, TA:) it is properly defined as language qualified by rhyme and measure intentionally; which last restriction excludes the like of the saying in the Kur [xciv. 3 and 4], اَلَّذِى أَنْقَضَ ظَهْرَكْ وَرَفَعْنَا لَكَ ذِكْرَكْ, because this is not intentionally qualified by rhyme and measure: (KT; and the like is said in the Msb:) and sometimes a single verse is thus termed: (Akh, TA:) pl. أَشْعَارٌ. (S, K.) b3: Also (assumed tropical:) Falsehood; because of the many lies in poetry. (B, TA.) شَعَرٌ: see شَعْرٌ, in two places.

شَعِرٌ: see أَشْعَرُ. b2: [The fem.] شَعِرَةٌ signifies [particularly] A sheep or goat (شَاةٌ) having hair growing between the two halves of its hoof, which in consequence bleed: or having an itching in its knees, (K, TA,) and therefore always scratching with them. (TA.) شَعْرَةٌ and شَعَرَةٌ ns. un. of شَعْرٌ [q. v.] and شَعَرٌ.

شِعْرَةٌ The hair of the pubes; (T, Msb, K;) as also ↓ شِعْرَآء, [accord. to general analogy with tenween,] or ↓ شَعْرَآء, [and if so, without tenween,] accord to different copies of the K; (TA;) of a man and of a woman; and of the hinder part of a woman: (T, Msb:) or the hair of the pubes of a woman, specially: (S, O, Msb:) and the pubes (عَانَة) [itself]: (K:) and the place of growth of the hair beneath the navel. (K, * TA.) b2: Also A portion of hair. (K, * TA.) الشِّعْرَى [The star Sirius;] a certain bright star, also called المِرْزَمُ; (TA; [but see this latter appellation;]) the star that rises [aurorally] after الجَوْزَآء [by which is here meant Gemini], in the time of intense heat, (S, TA,) and after الهَقْعَة [app. a mistranscription for الهَنْعَة]: (TA:) [about the epoch of the Flight, it rose aurorally, in Central Arabia, on the 13th of July, O. S.: (see النَّثْرَةُ; and see also مَنَازِلُ القَمَرِ, in art. نزل:) on the periods of its rising at sunset, and setting aurorally, see دَبَرٌ and دَبُورٌ:] the Arabs say, إِذَا طَلَعَتِ الشِّعْرَى جَعَلَ صَاحِبُ النَّخْلِ يَرَى [When Sirius rises aurorally, the owner of the palm-trees begins to see what their fruit will be]: (TA:) there are two stars of this name; الشِّعْرَى العَبُورُ and الشِّعْرَى الغُمَيْصَآءُ, (S, K,) together called الشِّعْرَيَانِ: the former is that [above mentioned] which is in [a mistake for “ after ”] الجَوْزَآء, and the latter is [Procyon,] in the ذِرَاع [by which is meant الذِّرَاعُ المَقْبُوضَةُ, not الذِّرَاعُ المَبْسُوطَةُ]; (S;) and both together are called the two Sisters of Suheyl (سُهَيْل [i. e. Canopus]): (S, K:) the former was worshipped by a portion of the Arabs; and hence God is said in the Kur-án to be Lord of الشِّعْرَى: (TA:) it is called العَبُور because of its having crossed the Milky Way; and the other is called الغُمَيْصَآء because said by the Arabs to have wept after the former until it had foul thick matter in the corner of the eye: (K in art. غمص:) the former is also called الشِّعْرَى اليَمَانِيَّةُ [the Yemenian, or Southern, شعرى]; and the latter, الشِّعْرَى الشَّامِيَّةُ [the Syrian, or Northern, شعرى]. (Kzw.) شَعْرَآءُ fem. of أَشْعَرُ [q. v.: under which head it is also mentioned either as a subst. or as an epithet in which the quality of a subst. is predominant]. b2: See also شِعْرَةٌ.

شِعْرَآء [app., if correct, with tenween]: see شِعْرَةٌ.

شِعْرِىٌّ [Of, or relating to, poetry; poetical. b2: And also (assumed tropical:) False, or lying]. One says أَدِلَّةٌ شِعْرِيَّةٌ (assumed tropical:) False, or lying, evidences or arguments: because of the many lies in poetry. (B, TA.) A2: [and Of, or relating to, الشِّعْرَى, i. e. Sirius.] You say, رَعَيْنَا شِعْرِىَّ المَرَاعِى We pastured our cattle upon the herbage of which the growth was consequent upon the نَوْء [i. e. the auroral rising or setting] of الشِّعْرَى [or Sirius]. (A.) شَعَرِيَّاتٌ The young ones of the رَخَم [i. e. vultur percnopterus]. (K.) شَعْرَانُ: see أَشْعَرُ. b2: شَعْرَان [app. without tenween, being probably originally an epithet, also] signifies (assumed tropical:) The [shrub called] رِمْث, (K,) or a species thereof, (Tekmileh, TA,) green, inclining to dust-colour: (Tekmileh, K, TA:) or a species of [the kind of plants called] حَمْض, dust-coloured: (TA:) or حَمْض upon which hares feed, and in which they [make their forms, i. e.] lie, cleaving to the ground; it is like the large أُشْنَانَة [here app. used as the n. un. of أُشْنَانٌ, i. e. kali, or glasswort], has slender twigs, and appears from afar black. (AHn, TA.) شُعْرُورٌ [A poetaster]: see شَاعِرٌ.

A2: Also, accord. to analogy, sing. of شَعَارِيرُ, which is (assumed tropical:) Syn. with شُعْرٌ [as pl. of شَعْرَآءُ, q. v. voce أَشْعَرُ], meaning the flies that collect upon the sore on the back of a camel, and, when roused, disperse themselves from it. (TA.) [Hence the saying,] ذَهَبَ القَوْمُ شَعَارِيرَ (assumed tropical:) The people dispersed themselves, or became dispersed: (S:) and ذَهَبُوا شَعَارِيرَ بِقُذَّانَ, (K,) or بِقَذَّانَ, and بِقِذَّانَ, (TA,) and بِقِنْدَحْرَةَ, (K,) and بِقِنْذَحْرَةَ, (TA,) (assumed tropical:) They went away in a state of dispersion, like flies: (K:) شعارير thus used being pl. of شُعْرُورٌ; (TA;) or having no sing. (Fr, Akh, S, TA.) And أَصْبَحَتْ شَعَارِيرَ بِقِرْدَحْمَةَ, and بِقِرْذَحْمَةَ, and بِقِنْدَحْرَةَ and بِقِدَّحْرَةَ, and بِقِذَّحْرَةَ, (assumed tropical:) They became beyond reach, or power. (Lh, TA.) b2: And the same pl. شَعَارِيرُ, having no sing., also signifies (assumed tropical:) A certain game (S, K, TA) of children. (TA.) You say, لَعِبْنَا الشَّعَارِيرَ [We played at the game of الشعارير]: and هٰذَا لَعِبُ الشَّعَارِيرِ [This is the game of الشعارير]. (S.) b3: And (assumed tropical:) A sort of women's ornaments, like barley [-corns], made of gold and of silver, and worn upon the neck. (TA.) b4: And شُعْرُورَةٌ [n. un. of شُعْرُورٌ] signifies A small قِثَّآء [or cucumber]: pl. شَعَارِيرُ [as above]. (S, K.) شَعْرَانِىٌّ: see أَشْعَرُ.

A2: أَرْنَبٌ شَعْرَانِيَّةٌ A hare that feeds upon the شَعْرَان [q. v.], and that [makes its form therein, i. e.] lies therein, cleaving to the ground. (AHn, TA.) شَعَارٌ (tropical:) Trees; (ISk, Er-Riyáshee, S, A, K;) as also ↓ شِعَارٌ: (As, ISh, K:) or tangled, or luxuriant, or abundant and dense, trees; (T, K;) as also ↓ شِعَارٌ: (Sh, T, K:) or (TA, but in the K “ and ”) trees in land that is soft (K, TA) and depressed, between eminences, (TA,) where people alight, (K, TA,) such as is termed دَهْنَآء, and the like, (TA,) warming themselves thereby in winter, and shading themselves thereby in summer, as also ↓ مَشْعَرٌ: (K, TA:) or this last signifies any place in which are a خَمَر [or covert of trees, &c.,] and [other] trees; and its pl. is مَشَاعِرُ. (TA.) One says, أَرْضٌ كَثِيرَةُ الشَّعَارِ (assumed tropical:) A land abounding in trees [&c.]. (S.) b2: See also the next paragraph, latter half.

شِعَارٌ A sign of people in war, (S, Msb, K,) and in a journey (K) &c., (TA,) i. e. (Msb) a call or cry, (A, Mgh, Msb,) by means of which to know one another: (S, A, Mgh, Msb:) and the شِعَار of soldiers is a sign that is set up in order that a man may thereby know his companions: (TA:) and شِعَار signifies also the banners, or standards, of tribes. (TA in art. برم.) It is said in a trad. that the شِعَار of the Prophet in war was يَا مَنْصُورُ أَمِتْ أَمِتْ [O Mansoor, (a proper name of a man, meaning “ aided ” &c.,) kill thou, kill thou]. (TA.) and it is said that he appointed the شِعَار of the refugees on the day of Bedr to be يابَنِى عَبْدِ الرَّحْمٰنِ: and the شعار of El-Khazraj, يا بَنِى عَبْدِ اللّٰهِ: and that of El-Ows, يَا بَنِى عُبَيْدِ اللّٰهِ: and their شعار on the day of El-Ahzáb, حٰم لَا يُنْصَرُونَ. (Mgh.) b2: And Thunder; (Tekmileh, K;) as being a sign of rain. (TK.) b3: شِعَارُ الحَجِّ means The religious rites and ceremonies of the pilgrimage; and the signs thereof; (K;) and, (TA,) as also ↓ الشَعَائِرُ, (S,) the practices of the pilgrimage, and whatever is appointed as a sign of obedience to God; (S, Msb, * TA;) as the halting [at Mount 'Arafát], and the circuiting [around the Kaabeh], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the throwing [of the pebbles at Minè], and the sacrifice, &c.; (TA;) and ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ and ↓ مَشْعرٌ signify the same as شِعَارٌ: (L:) ↓ شَعِيرَةٌ is the sing. of شَعَائِرُ meaning as expl. above; (As, S, Msb;) or, as some say, the sing. is ↓ شِعَارَةٌ: (As, S:) or ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ, by some written ↓ شَعَارَةٌ, and ↓ مَشْعَرٌ, signify a place [of the performance] of religious rites and ceremonies of the pilgrimage; expl. in the K by مُعْظَمُهَا, which is a mistake for مَوْضِعُهَا; (TA;) and ↓ مَشَاعِرُ, places thereof: (S:) or الحَجِّ ↓ شَعَائِرُ signifies the مَعَالِم [or characteristic practices] of the pilgrimage, to which God has invited, and the performance of which He has commanded; (K;) as also ↓ المَشَاعِرُ: (TA:) and اللّٰهِ ↓ شَعَائِرُ, all those religious services which God has appointed to us as signs; as the halting [at Mount 'Arafát], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the sacrificing of victims: (Zj, TA:) or the rites and ceremonies of the pilgrimage, and the places where those rites and ceremonies are performed; (Bd in v. 2 and xxii. 33;) among which places are Es-Safà and El-Marweh, they being thus expressly termed; (Kur ii. 153;) and so accord. to Fr in the Kur v. 2: (TA:) or the obligatory statutes or ordinances of God: (Bd in v. 2:) or the religion of God: (Bd in v. 2 and xxii. 33:) the camels or cows or bulls destined to be sacrificed at Mekkeh are also said in the Kur xxii. 37, to be مِنْ شَعَائِرِ اللّٰهِ, i. e. of the signs of the religion of God: (Bd and Jel:) and [hence the sing.]

↓ شَعِيرَةٌ signifies [sometimes] a camel or cow or bull that is brought to Mekkeh for sacrifice; (S, K;) such as is marked in the manner expl. voce أَشْعَرَ; (Msb;) and شَعَائِرُ is its pl.; (K;) and is also pl. of شِعَارٌ: and the [festival called the]

عِيد is said to be a شِعَار of the شَعَائِر [i. e. a sign of the signs of the religion] of El-Islám. (Msb.) b4: شِعَارُ الدَّمِ is said to mean (tropical:) The piece of rag: or (tropical:) the vulva: because each is a thing that indicates the existence of blood. (Mgh.) A2: Also The [innermost garment; or] garment that is next the body; (S, Msb;) the garment that is next the hair of the body, under the دِثَار; as also ↓ شَعَارٌ; (K;) but this is strange: (TA:) pl. [of pauc.] أَشْعِرَةٌ and [of mult.] شُعُرٌ. (K.) [Hence,] one says, لَبِسَ شِعَارَ الهَمِّ (tropical:) [He involved himself in anxiety]. (A.) And جَعَلَ الخَوْفَ شِعَارَهُ (assumed tropical:) [He made fear to be as though it were his innermost garment], by closely cleaving to it. (TA in art. درع.) [Hence, also,] it is said in a prov., هُمُ الشِّعَارُ دُونَ الدِّثَارِ, meaning (assumed tropical:) They are near in respect of love: and in a trad., relating to the Ansár, أَنْتُمُ الشِّعَارُ وَالنَّاسُ الدِّثَارُ (assumed tropical:) Ye are the special and close friends [and the people in general are the less near in friendship]. (TA.) b2: Also A horse-cloth; a covering for a horse to protect him from the cold. (K.) b3: And (assumed tropical:) A thing with which wine [app. while in the vat] is protected, or preserved from injury: (L, K: [for الخَمْرُ, the reading in the CK, the author of the TK has read الخُمُرُ (and thus I find the word written in my MS. copy of the K) or الخُمْرُ, pls. of الخِمَارُ; and Freytag has followed his example: but الخَمْرُ is the right reading, as is shown by what here follows:]) so in the saying of El-Akhtal, فَكَفَّ الرِّيحَ وَالأَنْدَآءَ عَنْهَا مِنَ الزَّرَجُونِ دُونَهُمَا الشِّعَارُ

[evidently describing wine, and app. meaning (assumed tropical:) And the شعار of the wine, (الشِّعَارُ مِنَ الزَّرَجُونَ, i. e. شِعَارُ الزَّرَجُونِ,) while yet in the vat, intervening as an obstacle to them, kept off the wind and the rains, or dews, or day-dews, from it, namely, the wine]. (L.) b4: See also شَعَارٌ, in two places.

A3: Also Death. (O, K.) شَعِيرٌ, (S, Msb, K,) which may be also pronounced شِعِيرٌ, agreeably with the dial. of Temeem, as may any word of the measure فَعِيلٌ of which the medial radical letter is a faucial, and, accord. to Lth, certain of the Arabs pronounced in a similar manner any word of that measure of which the medial radical letter is not a faucial, like كَبِيرٌ and جَلِيلٌ and كَرِيمٌ, (MF,) [and thus do many in the present day, others pronouncing the fet-h in this case, more correctly, in the manner termed إِمَالَة, i. e. as “ e ” in our word “ bed: ”

Barley;] a certain grain, (S, Msb,) well known: (Msb, K:) of the masc. gender, except in the dial. of the people of Nejd, who make it fem.: (Zj, Msb:) n. un. with ة [signifying a barleycorn]. (S, K.) A2: Also An accompanying associate; syn. عَشِيرٌ مُصَاحِبٌ: on the authority of En-Nawawee: (K, TA:) said to be formed by transposition: but it may be from شَعَرَهَا meaning “ he slept with her in one شِعَار; ” [see 3; and so originally signifying a person who sleeps with another in one innermost garment;] then applied to any special companion. (TA.) شِعَارَةٌ, and, as written by some, شَعَارَةٌ: see شِعَارٌ, in four places.

شَعِيرَةٌ A sign, or mark. (Mgh.) b2: See this word, and the pl. شَعَائِرُ, voce شِعَارٌ, in seven places.

A2: Also n. un. of شَعِيرٌ [q. v.]. (S, K.) b2: and [hence,] (tropical:) The iron [pin] that enters into the tang of a knife which is inserted into the handle, being a fastening to the handle: (S:) or a thing that is moulded of silver or of iron, in the form of a barley-corn, (K, TA,) entering into the tang of the blade which is inserted into the handle, (TA,) being a fastening to the handle of the blade. (K, TA.) b3: [And (assumed tropical:) A measure of length, defined in the law-books &c. as equal to six mule's hairs placed side by side;] the sixth part of the إِصْبَع [or digit]. (Msb voce مِيلٌ.) b4: [And (assumed tropical:) The weight of a barley-corn.]

شُعَيْرَةٌ dim. of شَعْرَةٌ and شَعَرَةٌ: pl. شُعَيْرَاتٌ.]

شُعَيْرَآءُ [dim. of شَعْرَآءُ fem. of أَشْعَرُ.

A2: Also] A kind of trees; (Sgh, K;) in the dial. of Hudheyl. (Sgh, TA.) b2: See also أَشْعَرُ, last signification but one.

شَعِيرِىٌّ A seller of شَعِير [or barley]: one does not use in this sense either of the more analogical forms of شَاعِرٌ and شَعَّار. (Sb, TA.) شَاعِرٌ A poet: (T, S, Msb, K:) so called because of his intelligence; (S, Msb;) or because he knows what others know not: (T, TA:) accord. to Akh, it is a possessive epithet, like لَابِنٌ and تَامِرٌ: (S:) pl. شُعَرَآءُ, (S, Msb, K,) deviating from analogy: (S, Msb:) Sb says that the measure فَاعِلٌ is likened in this case to فَعِيلٌ; and hence this pl.: (TA:) or, accord. to IKh, the pl. is of this form because the sing. is from شَعُرَ, and therefore should by rule be of the measure فَعِيلٌ, like شَرِيفٌ [from شَرُفَ]; but were it so, it might be confounded with شَعِير meaning the grain thus called, therefore they said شَاعِرٌ, and regarded in the pl. the original form of the sing. (Msb.) A wonderful poet is called خِنْذِيذٌ: one next below him, شَاعِرٌ: then, ↓ شَوَيْعِرٌ [the dim.]: (Yoo, K:) then, ↓ شُعْرُورٌ: and then, ↓ مَتَشَاعِرٌ. (K.) b2: Also (assumed tropical:) A liar: because of the many lies in poetry: and so, accord. to some, in the Kur xxi. 5. (B, TA.) b3: شِعْرٌ شَاعِرٌ Excellent poetry: (Sb, T, K:) or known poetry: but the former explanation is the more correct. (TA.) One also says, sometimes, كَلِمَةٌ شَاعِرَةٌ, [by كلمة] meaning قَصِيدَةٌ: but generally in a phrase of this kind the two words are cognate, as in وَيْلٌ وَائِلٌ and لَيْلٌ لَائِلٌ. (TA.) شُوَيْعِرٌ: see the next preceding paragraph.

أَشْعَرُ [More, and most, knowing or cognizant or understanding: see 1, first sentence. b2: And,] applied to a verse, (T,) or to a poem, (S,) More [and most] poetical. (T, S. *) A2: Also, (S, A, K,) and ↓ شَعِرٌ, (A, K,) and ↓ شَعْرَانِىٌّ, (K,) which last (SM says) I have seen written شَعَرَانِىٌّ, (TA,) A man having much hair upon his body: (S, A:) or having hair upon the whole of the body: (IAth, L voce أَجْرَدُ [q. v.], in explanation of the first:) or having much and long hair (K, TA) upon the head and body: (TA:) and the first and second, a goat having much hair: fem. of the first شَعْرَآءُ: (TA:) and pl. of the first شَعْرٌ. (S, K.) One says أشْعَثُ أَشْعَرُ, meaning Having his head unshaven and not combed nor anointed. (TA.) And فُلَانٌ أَشْعَرُ الرَّقَبَةِ [lit. Such a one is hairy in the neck] is said of a man though he have not hair upon his neck, as meaning (tropical:) such a one is strong, like a lion. (A, * TA.) b2: [The fem.] شَعْرَآءُ also signifies A testicle, or scrotum, (خُصْيَةٌ,) having much hair: (TA:) and the سَوْءَة [or pudendum]: thus used as a subst. (IAar, TA in art. معط.) See also شِعْرَةٌ. b3: And A furred garment. (Th, K.) b4: And as an epithet, (tropical:) Evil, foul, or abominable: [as being likened to that which is shaggy, and therefore unseemly:] (K, * TA:) in the K, الخَشِنَةُ is erroneously put for الخَبِيثَةُ. (TA.) One says, دَاهِيَةٌ شَعْرَآءُ, (S, A, K,) and وَبْرَآءُ, (S, A,) and زَبَّآءُ, (TA in art. زب,) (tropical:) An evil, a foul, or an abominable, (TA,) or a severe, or great, (K,) calamity or misfortune: pl. شُعْرٌ. (K, TA.) and one says to a man when he has said a thing that one blames or with which one finds fault, جِئْتَ بِهَا شَعْرَآءَ ذَاتَ وَبَرٍ (tropical:) [Thou hast said it as a foul, or an abominable, thing]. (S, A. *) b5: And أَشْعَرُ signifies also The hair that surrounds the solid hoof: (S:) or [the extremity, or border, of the pastern, next the solid hoof; i. e.] the extremity of the skin surrounding the solid hoof, (K, TA,) where the small hairs grow around it: (TA:) or the part between the hoof of a horse and the place where the hair of the pastern terminates: and the part of a camel's foot where the hair terminates: (TA:) pl. أَشَاعِرُ, (S, TA,) because it is [in this sense] a subst. (TA.) b6: Also The side of the vulva, or external portion of the female organs of generation: (K:) it is said that the أَشْعَرَانِ are the إِسْكَتَانِ, which are the two sides [or labia majora] of the vulva of a woman: or the two parts next to the شُفْرَانِ, which are the two borders of the إِسْكَتَانِ: or the two parts between the إِسْكَتَانِ and the شُفْرَانِ: (L, TA:) or the two parts next to the شُفْرَانِ, in the hair, particularly: (Zj, in his “ Khalk el-Insán: ”) the أَشَاعِر of the حَيَآء [or vulva of a camel &c.] are the parts where the hair terminates: (TA:) and the أَشَاعِر of a she-camel are the sides of the vulva. (S, L, TA.) b7: And A thing that comes forth from [between] the two halves of the hoof of a sheep or goat, resembling a ثُؤْلُول [or wart]; (Lh, K;) for which it is cauterized. (Lh, TA.) b8: And Flesh coming forth beneath the nail: pl. شُعُرٌ, (K, TA,) with two dammehs, (TA,) or شُعْرٌ. (So in the CK.) b9: And [the fem.] شَعْرَآءُ also signifies (tropical:) Land (أَرْض) containing, or having, trees: or abounding in trees: (A, K:) [and so, app., ↓ شَعْرَانُ; for] there is a mountain in [the province of] El-Mowsil called شَعْرَانُ, said by AA to be thus called because of the abundance of its trees: (S:) or شَعْرَآءُ signifies many trees: (A 'Obeyd, S:) or i. q. أَجَمَةٌ [i. e. a thicket, wood, or forest; &c.]: (TA:) and a meadow (رَوْضَةٌ, AHn, A, K, TA) having its upper part covered with trees, (AHn, K * TA,) or abounding in trees, (TA,) or abounding in herbage: (A:) and a tract of sand (رَمْلَةٌ) producing [the plant called] نَصِىّ (Sgh, L, K) and the like. (Sgh, K.) b10: And (assumed tropical:) A certain tree of the kind called حَمْض, (K, TA,) not having leaves, but having [what are termed] هَدَب [q. v.], very eagerly desired by the camels, and that puts forth strong twigs or branches; mentioned in the L on the authority of AHn, and by Sgh on the authority of Aboo-Ziyád; and the latter adds that it has firewood. (TA.) b11: And (assumed tropical:) A certain fruit: (AHn, TA:) a species of peach: (S, K:) sing. and pl. the same: (AHn, S, K:) or a single peach: (IKtt, MF:) or الأَشْعَرُ is a name of the peach, and the pl. is شُعْرٌ. (Mtr, TA.) b12: Also (assumed tropical:) A kind of fly, (S, K,) said to be that which has a sting, (S,) blue, or red, that alights upon camels and asses and dogs; (K;) as also ↓ شُعَيْرَآءُ: (TA:) a kind of fly that stings the ass, so that he goes round: AHn says that it is of two species, that of the dog and that of the camel: that of the dog is well known, inclines to slenderness and redness, and touches nothing but the dog: that of the camel inclines to yellowness, is larger than that of the dog, has wings, and is downy under the wings: sometimes it is in such numbers that the owners of the camels cannot milk in the day-time nor ride any of them; so that they leave doing this until night: it stings the camel in the soft parts of the udder and around them, and beneath the tail and the belly and the armpits; and they do not protect the animal from it save by tar: it flies over the camels so that one hears it to make a humming, or buzzing, sound. (TA. [See also شُعْرُورٌ, under which its pl. شُعْرٌ is mentioned.]) b13: And [hence, perhaps, as this kind of fly is seen in swarms,] (assumed tropical:) A multitude of men. (K.) أُشَيْعَارٌ: see شَعْرٌ.

مَشْعَرٌ i. q. مَعْلَمٌ [meaning A place where a thing is known to be]. (TA.) b2: And hence, A place of the performance of religious services. (TA.) See this word, and its pl. مَشَاعِرُ, voce شِعَارٌ, in four places. b3: [The pl.] المَشَاعِرُ also signifies The five senses; (S, * A, * TA;) the hearing, the sight, the smell, the taste, and the touch. (S and Msb in art. حس.) A2: See also شَعَارٌ.

دِيَةُ المُشْعَرَةِ The bloodwit that is exacted for killing kings: it is a thousand camels. (A, TA. [See 4.]) مُتَشَاعِرٌ One who affects, or pretends, to be a poet, but is not. (S, * L, * K, * TA.) See شَاعِرٌ.