خضع

1 خَضَعَ, aor. ـَ inf. n. خُضُوعٌ (S, Msb, K) and خَضْعٌ and خُضْعَانٌ, or خِضْعَانٌ, (TA,) He was, or became, lowly, humble, or submissive, (S, Msb, K,) لَهُ to him, (Msb, TA,) [for instance,] to his creditor, (Msb,) or to God; (TA;) as also ↓ اختضع, (S, K,) [and ↓ انخضع, (K in art. خذأ,)] and ↓ اِخْضَوْضَعَ: (Sgh, K:) خُضُوعٌ is nearly the same as خُشُوعٌ, except that the latter is mostly used in relation to the voice [or the eyes]; but the former is used as meaning in the necks: (Msb:) or the former is in the body, ('Eyn and K in art. خشع,) and signifies the acknowledgment of humility and submission; ('Eyn;) and the latter is in the voice and in the eyes. ('Eyn and K ubi suprà.) It is said in a trad. respecting the [devils'] hearing [the words of the angels] by stealth, خُضْعَانًا لِقَوْلِهِ [With submissiveness to his saying, or to what he said]; or, accord. to one relation, خِضْعَانًا; but it may be a pl. of خَاضِعٌ; and accord. to another relation, it is خُضَّعًا, which is a pl. of خَاضِعٌ. (TA.) b2: He was, or became, still, (K, TA,) and tractable, or submissive. (TA.) b3: He made his words soft to a woman; as also ↓ اخضع: (L:) or the latter signifies his speech was soft to a woman. (O, K.) It is said in the Kur [xxxiii. 32], فَلَا تَخْضَعْنَ بِالقَوْلِ Then be ye not soft in speech. (TA.) And you say, خَضَعَ لَهَا بِكَلَامِهِ وَخَضَعَتْ لَهُ وَتَطَمَّعَ فِيهَا [He was soft to her in speech, and she was soft to him, and he became excited to feel an eager desire for her, or to lust after her]; (TA;) and in like manner, ↓ خَاضَعَها, (K, * TA,) inf. n. مُخَاضَعَةٌ, (TA,) [he was soft in his speech to her, she being soft in her speech to him.] And خَضَعَا بَيْنَهُمَا حَدِيثًا They two (a man and a woman) made soft discourse together, saying that which excited each to feel an eager desire for, or to lust after, the other. (TA from a trad.) b4: خَضَعَ, aor. ـَ inf. n. خَضْعٌ, [or, as in two copies of the S, خَضَعٌ, though it seems that the verb is correctly خَضَعَ, not خَضِعَ,] He had a natural stooping of the neck: (TA:) and he bent himself, or became bent; as also ↓ اخضع. (Zj.) And ↓ اختضع, said of a hawk, He lowered his head to make a stoop, or to pounce down. (Z, TA.) b5: [Hence,] خَضَعَتِ الإِبِلُ (tropical:) The camels strove, or exerted themselves, or hastened, in their pace, or going; (K;) because, when they do so, they lower their necks. (TA.) And ↓ اختضع, (K,) said of a horse, (IAar,) [for the same reason,] (assumed tropical:) He went quickly, or swiftly. (IAar, K.) b6: خَضَعَ النَّجْمُ (tropical:) The star, or asterism, inclined (S, K, TA) to the place of setting, (S, TA,) or to setting: (K, TA:) and in like manner, خَضَعَتِ الشَّمْسُ (tropical:) the sun inclined &c.; like خَدَعَت: (TA:) and خَضَعَتْ أَيْدِى

الكَوَاكِبِ (tropical:) the stars inclined to setting. (Aboo-'Adnán, TA in art. خشع.) A2: خَضَعَهُ He, or it, rendered him still (K, TA) [and submissive: see 1]: the verb being both intrans. and trans. (TA.) [See also 4.] b2: Also, (K,) inf. n. خَضْعٌ and خُضُوعٌ, (TA,) He, or it, caused him to have a stooping neck; as also ↓ اخضعهُ; (K;) i. e., bent him: (TA:) said of old age. (TK.) Jereer says, أَعَدَّ اللّٰهُ لِلشُّعَرَآءِ مِنِّى

صَوَاعِقَ يَخْضَعُونَ لَهُ الرِّقَابَا [God hath prepared, for the poets, from me, thunderbolts which make the necks to stoop to Him]. (TA.) b3: خَضَعَ فُلَانًا إِلَى السَّوْءَةِ; in the K الى السُّوءِ, but the former is the right; inf. n. خُضُوعٌ; (TA;) He, or it, invited such a one to that which was foul, abominable, or evil. (K, TA.) 2 خَضَّعَ see 4.3 خَاْضَعَ see 1, near the middle of the paragraph.4 اخضع, intrans.: see 1, in two places.

A2: اخضعهُ It (poverty) lowered, humbled, or abased, him; (Msb;) [as also ↓ خضّعهُ; for its inf. n.]

تَخْضيعٌ signifies the rendering lowly, humble, or submissive; in Persian, فَرُوتَنْ كَرْدَانِيدَنْ. (KL. [But Golius, from the same source, explains the verb as signifying “ Submissum humilemque se commonstravit. ”]) [Hence,] أَخْضَعَتَنِى إِلَيْكَ الحَاجَةُ (Zj, S, TA) Want, or need, [made me lowly, humble, or submissive, to thee; or] constrained me to have recourse to thee, and to require thine aid. (TA.) b2: See also 1, near the end of the paragraph.7 إِنْخَضَعَ see 1, first sentence.8 إِخْتَضَعَ see 1, in three places.12 اخضوضع: see 1, first sentence.

خَضِعٌ A plant bending by reason of softness, or tenderness: ISd holds it to be formed after the manner of a relative, or possessive, noun, because there is no verb [of the measure خَضِعَ] to which it may be referred. (TA.) [The regular form, if it were a part. n., would be خَاضِعٌ, q. v.]

خَضْعَةٌ, or ↓ خَضَعَةٌ: see بَضَعَةٌ and بَاضِعٌ.

خَضَعَةٌ: see what next precedes.

خُضَعَةٌ A man (S) who is lowly, humble, or submissive, to everyone. (S, Sgh, K,) b2: And One who overcomes, or subdues, his adversaries, or opponents, (K, TA,) and humbles and abases them. (TA.) خَضُوعٌ: see the next paragraph, in two places.

خَاضِعٌ Lowly, humble, or submissive; (Msb;) and ↓ خَضُوعٌ signifies the same: (S, K:) [or rather the latter is an intensive epithet, signifying very lowly, &c.:] the pl. of the former is خَاضِعُونَ and خُضَّعٌ and خُضْعَانٌ, or خِضْعَانٌ: (TA:) [respecting the last two of which, see 1, second sentence:] and the pl. of ↓ خَضُوعٌ is خُضُعٌ; (S, K;) as in the phrase قَوْمٌ خُضُعُ الرِّقَابِ [A people, or company of men, very submissive in the necks]. (S.) It is said in the Kur [xxvi. 3], فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ And their necks shall continue, the pret. being used in the sense of the aor. , meaning تَدُومُ, (Jel,) submissive to it: (Jel, * TA:) the original of the phrase is فَظَلُّوا لَهَا خَاضِعِينَ; and اعناق is redundantly inserted to show the place of خُضُوع, and the predicate is left in its original state: (Bd:) or as the خضوع is only that of the اعناق, it is allowable to make the predicate relate to [the pronoun هم, which is] the complement of the latter word: (Sb, Kh:) or since the خضوع is ascribed to the necks but really belongs to the persons, the epithet has that form of pl. which is proper to rational beings: (Jel: [and the like is said by Bd:]) or اعناقهم means their chiefs: or their companies: but there is another reading [which is literally grammatical], namely خَاضِعَةً. (Bd.) b2: The pl. خُضَّعٌ is also applied to Women who have been [ or who are] soft in speech, and still. (IAar.) [See 1.] b3: نَعَامٌ خَوَاضِعُ [pl. of خَاضِعَةٌ] Ostriches inclining their heads towards the ground in their places of pasture; and in like manner, ظِبَآءٌ [gazelles]. (TA.) b4: إِبِلٌ خَوَاضِعُ (tropical:) Camels striving, or exerting themselves, or hastening, in their pace, or going; because, when they do so, they lower their necks. (TA.) b5: مَنْكِبٌ خَاضِعٌ and ↓ أَخْضَعُ A low, or depressed, shoulder-joint. (TA.) b6: نُجُومٌ خَوَاضِعُ (tropical:) Stars inclining to setting, or to their places of setting. (A, TA.) A2: Inviting to that which is foul, abominable, or evil. (TA.) أَخْضَعُ Content with abasement; fem. خَضْعَآءُ. (Lth, K.) b2: Having a natural stooping of the neck; (S, K;) applied to a man, (TA,) and to a horse, (S, TA,) and a camel, and an ostrich, and a gazelle. (TA.) b3: See also خَاضِعٌ, near the end of the paragraph.

زيب

أَزْيَبُ is of the measure أَفْعَلُ, (S,) like أَحْمَرُ: (K:) or, as some say, of the measure فَعْيَل; but this is a weak assertion, for it is said that there is no Arabic word of this measure; مَرْيَمُ being a foreign proper name, and ضَهْيَأ being disputed. (MF, TA.) [In some of its senses it is an epithet, and used as such: in some, app. an epithet in which the quality of a subst. is predominant: and in some, a simple subst.: but in all its senses it is imperfectly decl.; and therefore seems to be originally an epithet.] b2: Brisk, lively, sprightly, agile, or quick. (K.) b3: A man who walks with short steps: (TA:) and short in stature and in step; (K, TA;) likewise applied to a man. (TA.) b4: Ignoble, base, or base-born. (K.) The offspring of fornication or adultery; or the offspring of fornication, begotten on a slave. (Abu-l-Mekárim, TA.) One whose origin, or lineage, is suspected; or an adopted son; or one who claims as his father a person who is not his father; or who is claimed as a son by a person who is not his father; syn. دَعِىٌّ. (S, K.) b5: A devil: (K:) accord. to some, a dial. var. of أَزَبُّ. (TA.) b6: The hedge-hog. (IAar, K.) b7: A disagreeable, a disapproved, or an abominable, thing or affair. (K.) b8: A calamity, or misfortune. (K.) b9: Much water: (AA, S:) and so أَذْيَبُ. (K in art. ذيب.) b10: [A south-easterly wind; i. e.] the [wind termed] نَكْبَآء [q. v.] that blows between the صَبَا and the جَنُوب: (S, M, K:) or the south wind, or a southerly wind; syn. جَنُوبٌ; (M, K;) of the dial. of Hudheyl; so affirm Mbr in his “ Kámil ” and IF and Et-Tarábulusee: IAth says that the people of Mekkeh use this appellation much; and it is related to be God's name for what men call the جنوب: Sh says that the people of El-Yemen, and those who voyage upon the sea between Juddah and 'Adan, cali the جنوب by the name of الأَزْيَبُ, and know not any other name for it; and that is because it is boisterous, and stirs up the sea, turning it upsidedown: [whence it seems to mean the boisterous, or violent:] ISh says that ذَاتُ أَزْيَبَ signifies any violent wind. (L,TA.) b11: [Hence it appears that it signifies also Violence.] b12: Also Enmity. (S, K.) b13: And Briskness, liveliness, sprightliness, agility, or quickness: (ISk, S, K, TA:) [see also أَذْيَبُ:] it is fem.: one says, مَرَّ فُلَانٌ وَلَهُ أَزْيَبُ مُنْكَرَةٌ [Such a one passed having a disapproved briskness, &c.]: this is said when one passes quickly by reason of briskness, &c. (ISk, S.) b14: And Fear, or fright: (Az, S, K:) and so أَذْيَبُ. (K in art. ذيب.) One says, أَخَذَنِى مِنْ فُلَانٍ الأَزْيَبُ [Fear, or fright, arising from such a one, seized me]. (Az, S.)

محمد
رسم القرآن لمحمد صورة محبّبة إلى النفوس، فيها لين ورقة، وفيها الخلق المثالى، والقلب الرءوف الرحيم، والنّفس الوادعة المطمئنة، نزل عليه روح من أمر الله، يهدى إلى الصراط المستقيم، ويخرج الناس من الظلمات إلى النور، يقول الله تعالى يخاطبه: ن وَالْقَلَمِ وَما يَسْطُرُونَ ما أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ وَإِنَّ لَكَ لَأَجْراً غَيْرَ مَمْنُونٍ وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ (القلم 1 - 4). ويقول: لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ (التوبة 128). ويقول:
فَبِما رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ
(آل عمران 159). ويقول: وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلَا الْإِيمانُ وَلكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ مِنْ عِبادِنا وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ صِراطِ اللَّهِ الَّذِي لَهُ ما فِي السَّماواتِ وَما فِي الْأَرْضِ (الشورى 52، 53). ويقول: قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ مِنَ الظُّلُماتِ إِلَى النُّورِ (الطلاق 10، 11).
ويدعوه سراجا منيرا، فى قوله: يا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْناكَ شاهِداً وَمُبَشِّراً وَنَذِيراً وَداعِياً إِلَى اللَّهِ بِإِذْنِهِ وَسِراجاً مُنِيراً (الأحزاب 45، 46). ورحمة في قوله: وَما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ (الأنبياء 107). ويأمره باستشارتهم وخفض الجناح لهم إذ يقول:
فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشاوِرْهُمْ فِي الْأَمْرِ (آل عمران 159). ويقول: وَاخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (الحجر 88 - 89).
ولكن هذه الصفات في سموّها المثالى لم ترفع محمدا عن البشرية، وهذه صفة من الصفات التى أكدها القرآن وأطال في الحديث عنها، فهو حينا يثبت هذه الصفة على لسانه، وحينا ينفى عن نفسه القدرة على ما لا يقدر عليه البشر، قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ (الكهف 110). وهو لهذا لا يملك لنفسه أمرا، ولا يدرى من الغيب شيئا، قُلْ لا أَمْلِكُ لِنَفْسِي نَفْعاً وَلا ضَرًّا إِلَّا ما شاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَما مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ (الأعراف 188).
ولننصت إليه يتبرأ من قدرته على فعل ما ليس في طاقته، عند ما سألوه ما ليس فى طوقه، وَقالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلائِكَةِ قَبِيلًا أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقى فِي السَّماءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ قُلْ سُبْحانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا (الإسراء 90 - 93)، ومما يلحظ أنهم طالبوه بأمور يستحيل وجودها في الصحراء، من تفجير الأرض ينابيع وأنهارا، وانظر إليه كيف يعجب من أمرهم، وكيف يقرر في صراحة أنه ليس سوى بشر رسول. ولأنه بشر، يجوز أن يموت كما يموت سائر البشر، وَما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَمَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ (آل عمران 144). ولم يتميز محمد من البشر إلا بأنه كالرسل بشير ونذير، قُلْ ما كُنْتُ بِدْعاً مِنَ الرُّسُلِ وَما أَدْرِي ما يُفْعَلُ بِي وَلا بِكُمْ إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَّ وَما أَنَا إِلَّا نَذِيرٌ مُبِينٌ (الأحقاف 9). إِنَّا أَرْسَلْناكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَلا تُسْئَلُ عَنْ أَصْحابِ الْجَحِيمِ (البقرة 119). وهو ليس إلا مذكّرا، لا سيطرة له على القلوب، ولا مقدرة عنده على تحويل الأفئدة، فَذَكِّرْ إِنَّما أَنْتَ مُذَكِّرٌ لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (الغاشية 21، 22).
ومما أكده القرآن من صفات محمد الأمّية، يصفه بها في قوله: قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعاً الَّذِي لَهُ مُلْكُ السَّماواتِ وَالْأَرْضِ لا إِلهَ إِلَّا هُوَ يُحيِي وَيُمِيتُ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِماتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ (الأعراف 158). ويبين حكمة اختياره أميا في قوله: وَما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَلا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ (العنكبوت 48). وإذا كانت الأمية مما يعاب فهى المعجزة التى تحول بين رسالة النبى والشك فيها، ولو أنه كان يقرأ ويكتب، لكان للمبطلين مجال للرّيب في صدق رسالته.
والقرآن يعظم أمر الرسول، فيحدّثنا عن صلاة الله عليه والملائكة، إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً (الأحزاب 56). ويعظم من أمر مبايعته، حتى لكأن من يبايعه إنما يبايع الله، إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ (الفتح 10). ويشهد له القرآن بالخلق القويم كما سبق أن نقلنا، وبأنه لا ينطق عن هوى النفس، ولا يميل إلى ضلالة ولا غواية، ويقسم على ذلك: وَالنَّجْمِ إِذا هَوى ما ضَلَّ صاحِبُكُمْ وَما غَوى وَما يَنْطِقُ عَنِ الْهَوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى (النجم 1 - 4)، كما يقسم على رسالته فيقول: وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى صِراطٍ مُسْتَقِيمٍ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ (يس 2 - 5). ويعدّد القرآن نعم الله عليه فيقول: أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ وَوَضَعْنا عَنْكَ وِزْرَكَ الَّذِي أَنْقَضَ ظَهْرَكَ وَرَفَعْنا لَكَ ذِكْرَكَ (الشرح 1 - 4). أَلَمْ يَجِدْكَ يَتِيماً فَآوى وَوَجَدَكَ ضَالًّا فَهَدى وَوَجَدَكَ عائِلًا فَأَغْنى (الضحى 6 - 8). ويقسم له القرآن أن الله ما تخلى عنه وما قلاه، ويؤكد أن الذين يناصبونه العداء سيكبتون ويخذلون مذلولين، إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولئِكَ فِي الْأَذَلِّينَ (المجادلة 20). ويحذر المؤمنين من معصيته، يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَناجَيْتُمْ فَلا تَتَناجَوْا بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ (المجادلة 9). ويأمرهم بأن يقفوا عند الحدود التى رسمها الرسول، ولا يبطلوا أعمالهم بعصيانه، يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلا تُبْطِلُوا أَعْمالَكُمْ (محمد 33). وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا (الحشر 7). وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالًا مُبِيناً (الأحزاب 36). ويؤكد لهم أنهم لن يكونوا مؤمنين حقا حتى يجدوا العدالة المطلقة في أحكامه، ولا يجدوا فيها غضاضة ولا حرجا في نفوسهم، ويقسم على ذلك قائلا: فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيماً (النساء 65). ذلك أنه لا ينطق عن الهوى، إن هو إلا وحى يوحى.
وإذا كان محمد رسولا، فله حرمته ومنزلته الاجتماعية، ومن الواجب احترامه، فلا يليق أن ينادى باسمه، كما ينادى الناس بعضهم بعضا، ولا أن ترتفع أصواتهم فوق صوته، يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمالُكُمْ وَأَنْتُمْ لا تَشْعُرُونَ إِنَّ الَّذِينَ يَغُضُّونَ أَصْواتَهُمْ
عِنْدَ رَسُولِ اللَّهِ أُولئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوى لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ إِنَّ الَّذِينَ يُنادُونَكَ مِنْ وَراءِ الْحُجُراتِ أَكْثَرُهُمْ لا يَعْقِلُونَ وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ لَكانَ خَيْراً لَهُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
(الحجرات 2 - 5). ولا تَجْعَلُوا دُعاءَ الرَّسُولِ بَيْنَكُمْ كَدُعاءِ بَعْضِكُمْ بَعْضاً (النور 63). وفي تربية الشعب على احترام الرسول ما يدفعهم إلى طاعته، فإن الطاعة أساسها الاحترام كما وضع القرآن أساسها الثانى وهو الحب، بما وصف القرآن به محمدا من حبّ لهداية قومه، وحدب عليهم، ورحمة بهم ورأفة، وشوق ملح إلى هدايتهم، حتى صح للقرآن أن يقول: فَلَعَلَّكَ باخِعٌ نَفْسَكَ عَلى آثارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهذَا الْحَدِيثِ أَسَفاً (الكهف 6). وهكذا بنى القرآن الطاعة على أساسين من الحب والاحترام معا.
ويؤيد القرآن رسالة محمد بشهادة الله الذى لا يشهد بغير الحق، وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (المنافقون 1). وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتابِ (الرعد 43). لكِنِ اللَّهُ يَشْهَدُ بِما أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلائِكَةُ يَشْهَدُونَ وَكَفى بِاللَّهِ شَهِيداً (النساء 166). وبأن عيسى قد بشر به قومه، وأخبرهم برسالته، وَإِذْ قالَ عِيسَى ابْنُ مَرْيَمَ يا بَنِي إِسْرائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقاً لِما بَيْنَ يَدَيَّ مِنَ التَّوْراةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جاءَهُمْ بِالْبَيِّناتِ قالُوا هذا سِحْرٌ مُبِينٌ (الصف 6). وبأنه فيما أتى ليس بدعا، فقد أوحى الله إلى كثير من الرسل قبله، إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنا إِلى إِبْراهِيمَ وَإِسْماعِيلَ وَإِسْحاقَ وَيَعْقُوبَ وَالْأَسْباطِ وَعِيسى وَأَيُّوبَ وَيُونُسَ وَهارُونَ وَسُلَيْمانَ وَآتَيْنا داوُدَ زَبُوراً (النساء 163).
وبأنه أمى ما كان يتلو قبله كتابا، ولا يخطه بيمينه. كما سبق أن ذكرنا، أوليس من يشهد الله له بالرسالة، ويبشر به رسول ذو كتاب، ويجرى على سنن من سبقه من الأنبياء- جديرا بأن يصدق إذا ادعى، وأن يطاع إذا أمر؟ ويناقش من أنكر رسالته، ويدفع دعاويهم في هدوء وقوّة معا، فأخبرنا القرآن مرّة أنهم كانوا ينسبون ما يعرفه محمد من قصص وأخبار وأحكام إلى عالم فارسى يعلمه، وما كان أسهل دحض تلك الدعوى بأن لسان من يدعون أنه يعلّم محمدا- أعجمى، أما هذا الكتاب فعربى مبين، وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّما يُعَلِّمُهُ بَشَرٌ لِسانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهذا لِسانٌ عَرَبِيٌّ مُبِينٌ (النحل 103). وحينا نسبوه إلى أنه سحر أو شعر أو كهانة، بَلْ قالُوا أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ بَلْ هُوَ شاعِرٌ (الأنبياء 5)، وَيَقُولُونَ أَإِنَّا لَتارِكُوا آلِهَتِنا لِشاعِرٍ مَجْنُونٍ (الصافات 36). فوجه القرآن أنظارهم إلى أن النظرة الصائبة تنفى عن القرآن السحر والشعر والكهانة، فللحق آياته البينات التى لا تشتبه بالسحر، وَإِذا تُتْلى عَلَيْهِمْ آياتُنا بَيِّناتٍ قالُوا ما هذا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كانَ يَعْبُدُ آباؤُكُمْ وَقالُوا ما هذا إِلَّا إِفْكٌ مُفْتَرىً وَقالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جاءَهُمْ إِنْ هذا إِلَّا سِحْرٌ مُبِينٌ (سبأ 43). ونفى القرآن عن النبى قول الشعر والكهانة، وَما عَلَّمْناهُ الشِّعْرَ وَما يَنْبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ (يس 69). وَما هُوَ بِقَوْلِ شاعِرٍ قَلِيلًا ما تُؤْمِنُونَ وَلا بِقَوْلِ كاهِنٍ قَلِيلًا ما تَذَكَّرُونَ (الحاقة 41، 42).
ومن أكبر ما أنكروه على الرسول أنهم وجدوه لا يمتاز على البشر في شىء فهو يأكل الطعام كما يأكلون، ويمشى في الأسواق يبيع ويشترى كما يمشون، وظنوا أنه لا يكون نبيا إلا إذا امتاز بملك ينذر الناس معه، أو أصبح غنيا غنى مطلقا عن الناس، فألقى إليه كنز، أو كانت له جنة يأكل منها، وقد حكى القرآن عنهم ذلك الحديث، وردّ عليهم ردّا رفيقا في قوله: وَقالُوا مالِ هذَا الرَّسُولِ يَأْكُلُ الطَّعامَ وَيَمْشِي فِي الْأَسْواقِ لَوْلا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً أَوْ يُلْقى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْها وَقالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا تَبارَكَ الَّذِي إِنْ شاءَ جَعَلَ لَكَ خَيْراً مِنْ ذلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَيَجْعَلْ لَكَ قُصُوراً (الفرقان 7 - 10). فهو يشير في رفق إلى أن الحكمة إنما هى فى أن يساوى الرسول الشعب في الاحتياج، حتى لا يكون امتيازه على الناس في أمور لا تتصل بالرسالة، ولا دخل لها في النبوة، وحتى يبقى تقويم الرسول بعيدا عن زخارف الحياة وما ليس من صميم الرسالة، فقد يتهيأ الغنى الفاحش لفرد من الناس، من غير أن يجلب له ذلك رسالة ولا نبوّة ولو أراد الله لفعل للرسول ما اقترحوه وزاد عليه، ولكن الخير والحكمة فيما كان، أما ما اقترحوه من نزول الملك مع الرسول فقد رد عليه في قوله: وَقالُوا لَوْلا أُنْزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ وَلَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا وَلَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ (الأنعام 8، 9). ألا ترى أن نزول الملك كما اقترحوا لا يدع لهم فرصة التفكير بعد نزوله، ومن الخير أن يترك لهم مجال التدبّر وتقليب الأمر على وجوهه، وإنزال الملك لن يحل المشكل، لأنه سيكون في هيئة رجل، ويلتبس الأمر كما لو كان الرسول رجلا والقرآن برغم ذلك، يوحى بأن الرسول كانت عنده رغبة ملحة في أن يحقق لهم بعض ما اقترحوه ليؤمنوا، ولتجتمع كلمتهم على الدين، حتى صحّ للقرآن أن يقول للرسول: وَإِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقاً فِي الْأَرْضِ أَوْ سُلَّماً فِي السَّماءِ فَتَأْتِيَهُمْ بِآيَةٍ وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى فَلا تَكُونَنَّ مِنَ الْجاهِلِينَ (الأنعام 35).
ويقول في أخرى: فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ وَضائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جاءَ مَعَهُ مَلَكٌ إِنَّما أَنْتَ نَذِيرٌ وَاللَّهُ عَلى كُلِّ شَيْءٍ وَكِيلٌ (هود 12).
وكانت صفة البشرية حائلة دون الايمان به، ومدعاة للهزء بالرسول والسخرية به، فَقالُوا أَبَشَراً مِنَّا واحِداً نَتَّبِعُهُ إِنَّا إِذاً لَفِي ضَلالٍ وَسُعُرٍ (القمر 24). وَلَئِنْ أَطَعْتُمْ بَشَراً مِثْلَكُمْ إِنَّكُمْ إِذاً لَخاسِرُونَ (المؤمنون 34). وقد رد الله تلك الدعوى بأن الحكمة تقضى بأن الرسول يكون من جنس المرسل إليهم، ليكون أدنى إلى نفوسهم، يألفونه ويسهل اتصالهم به، ولو أن في الأرض ملائكة يسكنونها، ما أرسل الله إليهم رسولا، سوى ملك من جنسهم، قال سبحانه: وَما مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جاءَهُمُ الْهُدى إِلَّا أَنْ قالُوا أَبَعَثَ اللَّهُ بَشَراً رَسُولًا قُلْ لَوْ كانَ فِي الْأَرْضِ مَلائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنا عَلَيْهِمْ مِنَ السَّماءِ مَلَكاً رَسُولًا (الإسراء 94 - 95).
وعند ما تعرّض القرآن للاستهزاء بالرسول، كان لا يعنيه كثيرا الردّ على ما يتعلق بشخص الرسول، بل ينتقل مباشرة إلى صميم الدعوى يناقشهم فيها، ويحدثهم عن مغبّة كفرهم، قال تعالى: وَإِذا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَهذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمنِ هُمْ كافِرُونَ خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ سَأُرِيكُمْ آياتِي فَلا تَسْتَعْجِلُونِ وَيَقُولُونَ مَتى هذَا الْوَعْدُ إِنْ كُنْتُمْ صادِقِينَ لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلا عَنْ ظُهُورِهِمْ وَلا هُمْ يُنْصَرُونَ بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلا يَسْتَطِيعُونَ رَدَّها وَلا هُمْ يُنْظَرُونَ (الأنبياء 36 - 40). ألا تراه قد مرّ مرّ الكرام باستهزائهم بالرسول، وكأنه لغو لا يؤبه له، ولا يستحق الالتفات إليه، ولا التّنبّه لشأنه، وانتقل من ذلك إلى الحديث عما يعنى القرآن بشأنه، من الحديث عن الله واليوم الآخر، وما ينتظرهم من عذاب كان جديرا به أن يصرفهم عن التمادى في الباطل، لو أنهم فكروا في الأمر وتدبّروا العاقبة، ويقول في موضع آخر: وَإِذا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَهذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا إِنْ كادَ لَيُضِلُّنا عَنْ آلِهَتِنا لَوْلا أَنْ صَبَرْنا عَلَيْها وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذابَ مَنْ أَضَلُّ سَبِيلًا أَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا (الفرقان 41 - 44). وهو هنا أيضا ينتقل إلى صميم الدعوى، فيتحدث عن اتخاذهم الهوى إلها، وأنهم لا يستخدمون آذانهم وعقولهم فيما خلقت لأجله، فصاروا بذلك أضل سبيلا من الأنعام.
ويهوّن القرآن على الرسول أمر الاستهزاء به وتكذيبه، فحينا يخبره بأن ذلك دأب الرّسل، يكذّبون برغم ما يجيئون به من البينات والهدى، ويؤكد له مرة بأن هؤلاء الساخرين سينالهم ما نبّئوا بنزوله بهم، وكانوا يسخرون ولا يطيعون، فيقول للرسول: فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جاؤُ بِالْبَيِّناتِ وَالزُّبُرِ وَالْكِتابِ الْمُنِيرِ (آل عمران 184). وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ (الأنعام 10).
وينذر القرآن المكذبين والمستهزئين بأن عاقبتهم كعاقبة من كذّب الرسل من قبل: أخذ شديد وعقاب أليم، وهنا يلجأ القرآن إلى غريــزة المحافظة على النفس، فيصوّر رفض الدعوة والتكذيب لها معرّضا أنفسهم للتهلكة، وجالبا الوبال عليها، فماذا تكون النتيجة إذا هم أصرّوا على كفرهم؟ أضمنوا أعمارا طويلة، يصلحون فيها ما كانوا قد أفسدوه؟ أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَالْأَرْضِ وَما خَلَقَ اللَّهُ مِنْ شَيْءٍ وَأَنْ عَسى أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (الأعراف 185). أأمنوا مكر الله؟ أم اطمأنوا إلى أن القيامة لن تأتيهم فجأة؟ أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غاشِيَةٌ مِنْ عَذابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لا يَشْعُرُونَ (يوسف 107). إنهم بنهيهم عنه، ونأيهم عنه لا يضرون إلا أنفسهم ولا يهلكون غيرها، وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِنْ يُهْلِكُونَ إِلَّا أَنْفُسَهُمْ وَما يَشْعُرُونَ (الأنعام 26). ولن يضرّ الرسول بكفرهم، فَإِنْ تَوَلَّوْا فَإِنَّما عَلَيْكَ الْبَلاغُ الْمُبِينُ (النحل 82). فَإِنْ أَعْرَضُوا فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً إِنْ عَلَيْكَ إِلَّا الْبَلاغُ (الشورى 48).
أوليس في قصر أمر الرسول على البلاغ، ما يدفعهم إلى التفكير في أمر هذه الدعوة التى لن يحمل عبء أضرار رفضها غيرهم، والتى يتحمّل الرسول المشاق فى سبيل إذاعتها، لا يبغى من وراء ذلك أجرا، ولا يريد إلا أن تصل الهداية إلى قلوبهم، قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَهُوَ عَلى كُلِّ شَيْءٍ شَهِيدٌ (سبأ 47).
وإن في تنزّه الرسول عن الغرض المادىّ، وإخلاصه في دعوتهم وإرشادهم، لبعثا لهم على تدبر أمر هذه الدعوة المبرأة من الهوى والغرض، والنفس بطبيعتها تنقاد لمثل هذه الدعوة وتؤمن بها. وقد دعاهم القرآن إلى التفكير في شأن الرسول، فرادى وجماعات، ليقلبوا أمره على وجوهه، ويتفكروا أبه جنّة أو شذوذ؟ وسوف يصلون إذا فكروا إلى أنه نذير لهم بين يدى عذاب شديد.
ويمضى القرآن محببا لهم إجابة دعوة محمد، مبينا طبيعتها، وأنها توافق الإنسانية السليمة، فهو لا يأمر إلا بما تعترف به النفوس الصحيحة ولا ينهى إلا عما تنكره، ولا يحلّ سوى الطّيب، ولا يحرّم سوى الخبيث، وأنه يعمل على تخليصهم من عادات ثقيلة على النفوس، وقيود كانت تغل حياتهم، وقد خفف الإسلام كثيرا من القيود التى كانت على أهل الكتاب، يقول الله: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّباتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ (الأعراف 157). أما الأميون، وقد كانوا في ضلال مبين فإنه يعلمهم الكتاب والحكمة ويهديهم، هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتابَ وَالْحِكْمَةَ وَإِنْ كانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (الجمعة 2). ويجعل طريق حب الله ونيل رضوانه اتباع منهجه والاقتداء به، قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (آل عمران 31). ومن أطاعه فسيكون مع من أنعم الله عليهم من أكرم الرفقاء، وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَداءِ وَالصَّالِحِينَ وَحَسُنَ أُولئِكَ رَفِيقاً (النساء 69). ومن آمن وعمل صالحا فسوف يورّثه الله الأرض، ويمكن له دينه، ويبدله بالخوف أمنا وطمأنينة، وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً (النور 55).
ولا يكتفى القرآن بالوعد المحبوب حين طلب إليهم طاعة الرسول، بل أنذرهم وأوعدهم، وأكّد لهم أن النهاية ستكون نصرا مؤزرا للرسول أَلَمْ يَعْلَمُوا أَنَّهُ مَنْ يُحادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ لَهُ نارَ جَهَنَّمَ خالِداً فِيها (التوبة 63). ويقول: فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ (النور 63). إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ
وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذاباً مُهِيناً
(الأحزاب 57). ويخاطب الرسول قائلا:
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَأُوذُوا حَتَّى أَتاهُمْ نَصْرُنا وَلا مُبَدِّلَ لِكَلِماتِ اللَّهِ وَلَقَدْ جاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ (الأنعام 34). وينزل القرآن إلى أعماق نفوسهم، فيحدثنا عن شكوكهم التى تنتابهم، فهم يقولون في أغوار قلوبهم: إذا كان محمد على صواب، ونحن على خطأ، فلم يدعنا الله أحرارا في هذه الحياة ولا يعذبنا بسبب هذه التّصرّفات، والله ينبئهم بأن جهنم مصيرهم المنتظر، أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوى ثُمَّ يَعُودُونَ لِما نُهُوا عَنْهُ وَيَتَناجَوْنَ بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ وَإِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلا يُعَذِّبُنَا اللَّهُ بِما نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَها فَبِئْسَ الْمَصِيرُ (المجادلة 8).
ويعلم القرآن ما لحوادث التاريخ من الأثر في النفوس، ولذا أكثر، فى معرض الأمر بطاعة الرسول، من توجيه أنظارهم إلى من كذّب من الماضين كيف كانت عاقبتهم، فلعلهم يتّعظون بها، فيسأل: أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ كانُوا مِنْ قَبْلِهِمْ كانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَآثاراً فِي الْأَرْضِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَما كانَ لَهُمْ مِنَ اللَّهِ مِنْ واقٍ ذلِكَ بِأَنَّهُمْ كانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّناتِ فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقابِ (غافر 21، 22). ويقصّ عليهم قصص الماضين كقوله: فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صاعِقَةً مِثْلَ صاعِقَةِ عادٍ وَثَمُودَ إِذْ جاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ قالُوا لَوْ شاءَ رَبُّنا لَأَنْزَلَ مَلائِكَةً فَإِنَّا بِما أُرْسِلْتُمْ بِهِ كافِرُونَ فَأَمَّا عادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكانُوا بِآياتِنا يَجْحَدُونَ فَأَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي أَيَّامٍ نَحِساتٍ لِنُذِيقَهُمْ عَذابَ الْخِزْيِ فِي الْحَياةِ الدُّنْيا وَلَعَذابُ الْآخِرَةِ أَخْزى وَهُمْ لا يُنْصَرُونَ وَأَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى فَأَخَذَتْهُمْ صاعِقَةُ الْعَذابِ الْهُونِ بِما كانُوا يَكْسِبُونَ وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ (فصلت 13 - 18).
ولم يأل القرآن جهدا في تصوير من لا يستجيب إلى دعوة محمد في صورة ينفر منها العاقل، ويأنف من أن تكون صورته، فحينا يرسمهم أمواتا لا يعون، صما لا يسمعون، عميا لا يبصرون، فيقول: وَما يَسْتَوِي الْأَحْياءُ وَلَا الْأَمْواتُ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشاءُ وَما أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ إِنْ أَنْتَ إِلَّا نَذِيرٌ (فاطر 22، 23).
وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كانُوا لا يَعْقِلُونَ وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كانُوا لا يُبْصِرُونَ (يونس 42، 43).
وأكثر القرآن من أمر الرسول بالصّبر، وهو خليقة أولى العزم من الرسل فقال:
فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ وَلا تَسْتَعْجِلْ لَهُمْ (الأحقاف 35). وقال: وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنا (الطور 48). وقال: وَاصْبِرْ وَما صَبْرُكَ إِلَّا بِاللَّهِ وَلا تَحْزَنْ عَلَيْهِمْ (النحل 127). وقال: وَاصْبِرْ عَلى ما يَقُولُونَ وَاهْجُرْهُمْ هَجْراً جَمِيلًا (المزمل 10). إلى غير ذلك من كثير الآيات التى تدعو الرسول إلى الصبر، وتحثه عليه، ولا ريب أن دعوة دينية جديدة تتطلب زادا لا ينفد من الصبر على المكروه حتى تنجح وتؤتى ثمارها.
أما المنهج الذى رسمه القرآن، لكى ينهجه محمد في دعوته، فقد بينه في قوله:

منح

1 مَنَحَهُ, aor. ـَ and مَنِحَ, inf. n. مَنْحٌ, He lent him a she-camel, and a sheep or goat; (L;) that he might have the milk thereof, and return the animal after a certain period: this is the original signification: (L:) or he lent to him a she-camel, assigning to him her soft hair (وَبَر) and milk and offspring: (Lh, L, K:) and in like manner, he lent him a piece of land, that he might cultivate it and have the produce thereof: (L:) he lent him money or the like, to be repaid. (A, TA.) b2: مَنَحَهُ, aor. ـَ and مَنِحَ, (S, K,) inf. n. مَنْحٌ, (S,) He gave him a thing: (S, K:) he gave him a thing as a free gift. (A, TA.) b3: تَمْنَحُ المَرْأَةُ وَجْهَهَا المِرْآةَ The woman imparts somewhat of her beauty to the mirror: or directs her face towards the mirror. And in like manner, accord. to some, you say, when you direct anything (تَقْصِدُ بِهِ) towards another thing, مَنَحْتُهُ إِيَّاهُ. (L.) 3 مانحهُ, inf. n. مُمَانَحَةٌ, He aided him, or assisted him, reciprocally, with a gift. (A.) b2: مانحت, inf. n. مِنَاحٌ and مُمَانَحَةٌ, (tropical:) She (a camel) yielded plenty of milk in the winter, after the milk of the other camels had passed away. (L.) b3: (tropical:) It (the eye) shed tears continuously. (K.) 4 امنحت She (a camel) was near to bringing forth. (S, K.) Sh says, I know not امنحت in this sense: but Az says that it is correct, and that the objection of Sh does not invalidate it. (TA.) 5 تَمَنَّحْتُ المَالَ (tropical:) I fed others with the property. So in the trad. of Umm-Zara, وَآكُلُ فَأَتَمَنَّحُ (tropical:) And I eat, and then feed others. (K, TA.) 8 إِمْتَنَحَ He took or received, a gift. (K.) b2: أُمْتُنِحَ مَالًا He was supplied with property, or wealth, by God. (K.) 10 استمنحهُ He asked, desired, or sought, a loan, or gift, (مِنْحَة,) of him; i. e., asked, desired, or sought aid, or assistance, from him; syn. إِسْتَرْفَدَهُ; (S;) or asked, &c., a gift from him. (K.) مِنْحَةٌ A loan, or lending, of a she-camel or sheep or goat, that the person to whom the loan is granted may milk her for a certain period and then restore her to the lender: (A'Obeyd:) [and in like manner,] ↓ مَنِيحَةٌ a gift (مِنْحَة) of milk; as a she-camel or sheep or goat that is given to another that he may milk her and afterwards restore her to the lender: (S:) or مِنْحَةٌ signifies a ewe or a she-goat or a she-camel, which her owner lends to a man that he may drink her milk and restore her when her milk ceases to flow: (Msb:) or both words signify a she-camel or sheep or goat whose milk is given to another: (A:) or a she-camel of which the soft hair (وَبَر) and milk and offspring are conceded by the owner to another: (K:) or ↓ مَنِيحَةٌ signifies a she-camel or sheep or goat that is lent for the sake of her milk [&c.]; and مِنْحَةٌ, the profit which the lender thereof bestows upon the borrower. (Lh, L.) The Arabs have four words which they use in the place of عَارِيَّةٌ, viz. ↓ مَنِيحَةٌ, عَرِيَّةٌ, إِفْقَارٌ, and إِخْبَالٌ. (A'Obeyd, S.) b2: مِنْحَةٌ مِنْ لَيَنٍ Milch sheep or goats; (L;) [app. meaning, that are lent to a person]. b3: Also مِنْحَةٌ A loan of land, and of money. (L.) b4: Also, A gift, or thing given; (S, L, K;) as also ↓ مَنِيحَةٌ: (TA:) a free gift: (A'Obeyd, L:) pl. مِنَحٌ; (A;) and pl. of مَنِيحَةٌ, مَنَائِحُ. (TA.) مَنُوحٌ: see مُمَانِحٌ.

المَنِيحُ An arrow (of those used in the game called المَيْسِر, S) which has no lot, or portion, (S, K,) unless the person to whom it pertains be given something: (S:) it is the third of the arrows to which the term غُفْلٌ is applied, which have no notches, and to which is assigned no portion and no fine; these being only added to give additional weight to the collection of arrows from fear of occasioning suspicion [of foul play]: it is one of four arrows to each of which is assigned no portion and no fine; the first is called المُصَدَّرُ; the next, المُضَعَّفَ; the next, المنيح; and the last, السَّفِيحُ: (Lh:) accord. to some, (TA,) an arrow that is borrowed because it is regarded as fortunate: (K, TA:) or an arrow which has a portion assigned to it. (K.) b2: كُنْتُ مَنِيحَ أَصْحَابِى يَوْمَ بَدْرٍ (assumed tropical:) I was, among my companions, like the arrow called المنيح, on the day of the battle of Bedr; i. e., by reason of my youth, I was like the arrow that neither gains nor loses. (L, from a trad.) مَنِيحَةٌ: see مِنْحَةٌ.

مَنَّاحٌ One who gives many gifts. (TA.) مُمْنِحٌ A she-camel near to bringing forth. (S, K.) مِمْنَحٌ and مَمَانِحُ: see مُمَانِحٌ.

مُمَانِحٌ (S, K) and ↓ مَنُوحٌ (S) (tropical:) A she-camel whose milk remains, (K,) or that yields plenty of milk in the winter, (S,) after the milk of the other camels has passed away; (S, K;) like مُجَالِحٌ. (S.) You say also ↓ نُوقٌ مَمَانِحُ [app. pl. of مِمْنَحٌ, which is perhaps not used. (TA.) b2: Also the former, (tropical:) Rain that does not cease: (K:) and (tropical:) wind of which the rain does not cease. (TA.)

عز

1 عَزَّ, aor. ـِ inf. n. عِزٌّ (Az, S, A, O, Msb, K) and عِزَّةٌ, (Az, S, K,) or the latter is a simple subst., (Msb,) and عَزَازَةٌ, (S, K,) He was, or became, mighty, potent, powerful, or strong; (TA, in explanation of عِزٌّ;) and so ↓ تعزّز; or the latter signifies he made himself so; he strengthened himself; syn. تَقَوَّى: (Msb:) and the former, he became so after being low, or mean, in condition; (Az, S, A, K;) as also عَزَّ, sec. Pers\. عَزِرْتَ, aor. ـَ (Msb:) he was, or became, high, or elevated, in rank, or condition, or state; noble, honourable, glorious, or illustrious; (S, * A, * K, * TK; and TA in explanation of عِزٌّ;) as also ↓ تعزّز. (S, * K, * TK.) [عَزَّ وَجَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness.] b2: You also say, عَزَزْتُ عَلَيْهِ, (S, O, K,) aor. ـِ (O, K,) meaning, كَرُمْتُ عَلَيْهِ, (S, O, K, *) i. e., I exceeded him in nobleness, or generosity. (TK.) b3: And عَزَّ, [aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and app. عَزَازَةٌ also,] He magnified, or exalted, himself: (TA:) (assumed tropical:) he was disdainful, scornful, or indignant, in a blamable manner. (TA, in explanation of عِزَّةٌ; q. v. infrà.) [See also 5.] b4: He resisted, or withstood: (TA, in explanation of عِزٌّ:) he was indomitable, invincible; not to be overcome. (B and TA, in explanation of عِزَّةٌ, q. v. infrà.) And عَزَّ الشَّىْءُ, aor. ـِ The thing was, or became, [difficult, or hard; as also ↓ اِعْتَزَّ, (occurring in the TA, coupled with تَعَسَّرَ, in an explanation of مَنُعَ, in art. منع,) and ↓ تعزّز: and] impossible, insuperable, or unattainable: or so, as Es-Sarakustee says, ↓ تعزّز. (Msb.) b5: And عَزَّ, (S, O, K,) aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and عَزَازَةٌ, (S, O,) It (a thing, S, O, K, meaning anything, TA) was, or became, rare, scarce, hardly to be found. (S, O, K.) b6: [and hence, He, or it, was, or became, dear, highly esteemed, or greatly valued..] b7: عَزَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا, (S, Mgh, O, Msb, K,) aor. ـِ (Mgh, O, Msb, K) and عَزَّ (Fr, Mgh, O, K,) [the second Pers\. of the pret. being عَزَزْتَ and عَزِزْتَ,] the latter aor. the more chaste, (O,) means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; syn. اِشْتَدَّ, (S, Mgh, O, Msb, K, TA,) and حَقَّ, (S, O, K, TA,) and شَقَّ: (TA:) a phrase [often, but not always,] alluding to a loathing of the action, or indignation thereat. (Msb.) In like manner also you say, عَزَّ عَلَىَّ كَذَا Such a thing distressed, or afflicted, me. (S.) And عَزَّ عَلَىَّ أَنْ

أَسُوْءَكَ It distressed, or afflicted, me to displease thee. (A.) And عَزَّ مَا أَنَّكَ ذَاهِبٌ, like حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا انّك ذاهب, meaning It is distressing that thou art going away]. (TA.) And one says to a man, Dost thou love me? and he replies, لَعَزَّ مَا, i. e., لَشَدَّ مَا, (A, O, K,) and لَحَقَّ مَا, (A, TA,) meaning It distresses me, what thou sayest; or it has distressed me. (TK.) You say also, بِمَا أَصَابَكَ ↓ أُعْزِزْتُ I was, or am, distressed by what befell, or hath befallen, thee. (S, O, K.) And عَلَىَّ بِمَا أُصِبْتَ بِهِ ↓ أَعْزِزْ That by which thou hast been afflicted distresses me: (S, O:) [or how doth it distress me!] so in a trad. of 'Alee; when he beheld Talhah slain, he said, عَلَىَّ ↓ أَعْزِزْ

أَبَا مُحَمَّدٍ أَنْ أَرَاكَ مُجَدَّلًا تَحْتَ نُجُومِ السَّمَآءِ [It distresses me, or how doth it distress me! O Aboo-Mohammad, that I see thee prostrated upon the ground beneath the stars of heaven]. (TA.) [A similar ex. is given in the A; without بِ prefixed to أَنْ.]

A2: عَزَّ also signifies He was, or became, weak: thus having two contr. meanings. (Msb.) A3: عَزَّهُ, aor. ـُ (S, A, O, K,) inf. n. عَزٌّ, (S, O, TA,) He overcame him, or conquered him: (S, A, O:) he overcame him in argumentative contest; (K, * TA;) as also ↓ عَزْعَزَهُ, (K,) inf. n. عَزْعَزَةٌ; (TA;) and so عَزَّهُ فِى الخِطَابِ: (Jel in xxxviii.

22, and TA:) or this last signifies he became stronger than he therein; (TA;) or he strove with him to overcome therein; as also فِيهِ ↓ عازّهُ, (S, K,) inf. n. مُعَازَّةٌ: (O, TA:) in the Kur xxxviii.

22, some read عَزَّنِى; and others, ↓ عَازَّنِى: and you say, فَعَزَزْتُهُ ↓ عَازَّنِى, meaning, he strove with me to overcome, and I overcame him: and مُعَازَّةٌ signifies the contending together in argument: (TA:) you say also of a horse, فَارِسَهُ ↓ اعتزّ [he overcame his rider, or gained the mastery over him]. (S and K in art. جمع.) It is said in a prov., (S,) مَنْ عَزَّ بَزَّ He who overcomes takes the spoil. (S, A, O, K.) And in another prov., (S,) إِذَا عَزَّ أَخُوكَ فَهُنْ (Th, S, O, K) When thy brother overcomes thee, and thou art not equal to him (لَمْ تُقَاومْهُ) be thou gentle to him: (Az, O, K, TA:) or when thy brother magnifies and exalts himself against thee, abase thyself: (Th, TA:) or, accord. to Aboo-Is-hák, what Th says is a mistake; the right reading being فَهِنْ, with kesr, and the meaning, when thy brother is hard, or severe, to thee, treat thou him with gentleness, or blandishment; not فَهُنْ, with damm, which is from الهَوَانُ: but ISd approves and justifies the reading given by Th. (TA.) [See also 10.]

A4: عَزَّهُ. aor. ـُ inf. n. عَزٌّ, also signifies the same as عَزَّزَهُ (Msb, TA *) and أَعَزَّهُ, (TA,) in a sense pointed out below: see 2, in two places. (Msb, TA.) b2: [And hence,] with the same aor. and inf. n., He aided, or helped, him. (IKtt, TA.) A5: عَزَّ المَآءُ, (O, K,) aor. ـِ (O,) The water flowed. (O, K.) b2: And عَزَّتِ القَرْحَةُ, (O, K,) aor. ـِ (O,) The قرحة, [i. e. wound, or pustule,] discharged what was in it. (O, K.) A6: عَزَّتْ, aor. ـُ inf. n. عُزُوزٌ and عِزَازٌ; (S, O, K;) and , (K,) accord. to IAar, (O,) عَزُزَتْ, (O, K,) inf. n. عُزُوزٌ; (O, TA;) She (a camel, IAar, S, O, K, and a ewe or goat, IAar, O) was narrow in the orifices of the teats; (S, O, * K;) as also ↓ اعزّت, (S, O, K,) and ↓ تعزّزت: (S, K:) or عَزُزَتْ, [which is of a very uncommon form, (see دَمَّ, last sentence,)] she (a ewe, or goat,) became scant in her milk. (IKh, TA in art. لب.) 2 عزّزهُ, (inf. n. تَعْزِيزٌ, TA,) He rendered him mighty, potent, powerful, or strong; he strengthened him; (S, Msb, TA;) بِآخَرَ by, or by means of, another; (Msb;) as also ↓ عَزَّهُ, (S, Msb, TA,) aor. ـُ inf. n. عَزٌّ; (Msb;) and ↓ اعزّهُ: (O, TA:) the agent is God, (S, TA,) and a man: (Msb, TA:) He (God, S, TA) rendered him mighty, potent, powerful, or strong, after he had been low, or mean, in condition; (K, TA;) as also ↓ اعزّهُ [which is the more common in this sense, and as signifying He rendered him high, or elevated, in rank or condition or state, or noble, honourable, glorious, or illustrious]. (S, K, TA.) In the Kur [xxxvi. 13], some read, فَعَزَّزْنَا بِثَالِثٍ; (S, TA;) and others, بثالث ↓ فَعَزَزْنَا; meaning And then we strengthened [them] by a third. (S, O, TA.) [See also an explanation of a verse cited voce عَزَآءٌ in art. عزى.]

b2: عزّز المُطَرُ الأَرْضَ, (S, O, K,) and عزّز مِنْهَا, (O, K,) inf. n. تَعْزِيزٌ, (K,) The rain made the earth compact, or coherent, (S, O, K, TA,) and hard, so that the feet did not sink into it. (TA.) b3: عزّز بِهِمْ, (inf. n. as above, TA,) He treated them with hardness, severity, or rigour; not with indulgence. (A, TA.) 3 عازّهُ, inf. n. مُعَازَّةٌ: see عَزَّهُ, in three places.4 اعزّهُ: see 2, in two places. b2: Also He loved him: (Az, O, K:) but Sh reckons this weak. (O.) A2: أُعْزِزْتُ: and the verb of wonder أَعْزِزْ: see عَزَّ, in three places.

A3: اعزّت said of camel and of a ewe: see 1, last sentence. b2: Also She (a cow) had difficult gestation, (S, O, K,) or, accord. to IKtt, bad gestation. (TA.) b3: and She (a goat, and a ewe,) manifested her pregnancy, and became large in her udder: (Az, O, K:) or, as some say, i. q. أَضْرَعَتْ [q. v.]. (O.) A4: and اعزّ He became, (S, O, K,) and journeyed, (TA,) in ground such as is termed عَزَاز [q. v.]. (S, O, K, TA.) 5 تعزّز: see 1, first quarter, in four places. [It is sometimes changed to تعزّى.] It is said in a trad., مَنْ لَمْ يَتَعَزَّ بِعِزِّ اللّٰهِ فَلَيْسَ مِنَّا [Such as does not strengthen himself by the strength of God, he is not of us]; expl. by Th as meaning he who does not refer his affair to God is not of us. (TA. [See another reading voce تَعَزَّى, in art. عزى.]) You say also, تَعَزَّيْتُ عَنْهُ, meaning I constrained myself to endure the loss, or want, of him, or it, with patience; originally تَعَزَّزْتُ, meaning, I exerted my strength or energy [to divert myself from him, or it]; like تَظَنَّيْتُ for تَظَنَّنْتُ. (TA.) [But see art. عزى.] b2: He magnified and hardened himself; he behaved in a proud and hard manner, towards others. (TA.) b3: تعزّز بِهِ He gloried, or prided himself, in, or by reason of, him [or it]; (TA;) as also بِهِ ↓ اعتزّ; (O, TA;) [and بِهِ ↓ استعزّ.] b4: تعزّز لَحْمُ النَّاقَةِ The flesh of the she-camel became hard, or tough. (S, * A, O, * L, K. *) b5: تعزّزت said of a camel and of a ewe: see 1, last sentence.8 اعتزّبِهِ He reckoned himself strong, or mighty, &c., (عَزِيز,) by means of him; (S, * K;) [as also به ↓ استعزّ.] b2: See also 5.

A2: And see 1, in two places.10 إِسْتَعْزَ3َ see 8, and 5. b2: استعزّ فُلَانٌ بِحَقِّى Such a one overcame me. (S, TA.) And استعزّ بِهِ المَرَضُ, (A, O,) or استعزّ عَلَيْهِ, (O, K,) The disease became violent, or severe, to him, and overcame him. (O, K.) And اُسْتُعِزَّ بِهِ He was overcome by disease or any other thing: (S, O:) or, accord. to AA, he (a sick man) became in a state of violent, or severe, pain, and his reason was overcome. (S.) You say also اِسْتَعَزَّ اللّٰهُ بِهِ God caused him to die. (O, K.) And اُسْتُعِزَّ بِهِ He died. (O, TA.) b3: استعزّ said of sand, (S, A, O, K,) and of other things, (S,) also signifies It held together, or cohered, (S, A, O, K,) and did not pour down. (S, O, K.) R. Q. 1 عَزْعَزَهُ: see 1, latter half.

عَزٌّ: see. عَزِيزٌ.

A2: جِىْءَ بِهِ عَزًّا بَزًّا He was brought without any means of avoiding it; (A, O, K;) willingly or against his will: (TA:) [as though originally signifying by being overcome and despoiled.]

عِزٌّ Might, potency, power, or strength; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and especially after lowness, or meanness, of condition; as also ↓ the latter word: (Az, S, A, * Msb, and K, in explanation of عَزَّ:) high, or elevated, rank or condition or state; nobility, honourableness, gloriousness, or illustriousness; syn. رِفْعَةٌ; (TA;) contr. of ذُلٌّ; (S, A, O;) [as also ↓ the latter word: see عَزَّ.]

بِعِزِّى لَقَدْ كَانَ كَذَا وَكَذَا, and بِعِزِّكَ, [By my might, &c., and by thy might, &c., such and such things have happened,] like لَعَمْرِى and لَعَمْرُكَ, are bad phrases of the people of Esh-Shihr. (TA.) b2: [Self-magnification; self-exaltation: see عَزَّ:] and ↓ عِزَّةٌ [or عِزَّةٌ النَّفْسِ signifies the same: and also,] (tropical:) disdainfulness; scornfulness; indignation; (O, TA;) of a blameable kind; as in the Kur ii. 202. (TA.) b3: The quality, or power, of resisting, or withstanding; resistibility: (TA:) and ↓ عِزَّةٌ [signifies the same: and] the quality, in a man, of being invincible, or not to be overcome: (B, TA:) and both signify [difficulty, or hardness: and] impossibility, insuperableness, or unattainableness, of a thing. (Msb.) b4: [Rareness; scarceness; as also ↓ عِزَّةٌ: see عَزَّ.] b5: The act of overcoming; conquest; superior power or farce; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and the latter has this signification especially in relation to an argumentative contest. (K.) A2: مَطَرٌ عِزٌّ Vehement rain: (S, K:) or copious rain: (IAar, AHn, O, TA:) or mighty, great, rain, that causes the plain and the mountain to flow. (TA.) and سِيْلٌ عِزٌّ An overpowering torrent. (A, TA.) عَزَّةٌ The female young one of a gazelle. (S, O, K.) عِزَّةٌ: see عِزٌّ, throughout.

عَزَرٌ: see عَزَازٌ.

A2: Also The state of being narrow in the orifices of the teats; and so ↓ عَزَازٌ. (TA. [See 1, last sentence.]) عَزَازٌ Hard ground: (S, O, K:) or hard, rugged ground, but only in the borders of a tract of land: (TA:) or a hard place, that quickly flows [with rain]; (Kzz, TA;) as also ↓ عَزَزٌ: (TA:) or, accord. to ISh, rugged ground, upon which the rain quickly flows, in plains, and [particularly] such as are bare or barren, and the acclivities of mountains and [hills or eminences such as are termed] آكَام, and the elevated parts (ظُهُور) of [the high grounds termed] قِفَاف. (TA.) A2: See also عَزَزٌ.

عَزُوزٌ Narrow in the orifices of the teats; (S, A, O, K;) applied to a she-camel, (S, O, K,) and to a ewe, (O,) and to a she-goat. (TA.) One says of a niggardly man possessing much property, فُلَانٌ عَنْزٌ عَزُوزٌ لَهَا دَرٌّ جَمٌّ (assumed tropical:) [Such a one is like a she-goat narrow in the orifices of the teats, that has much milk]. (TA.) عَزِيزٌ Mighty, potent, powerful, or strong, [in an absolute sense; as also ↓ عَزٌّ, accord. to the Msb; and especially,] after lowness, or meanness, of condition: (S, A, Msb:) [high, or elevated, in rank or condition or state; noble, honourable, glorious, or illustrious: see عَزَّ:] rough in manners or behaviour: (TA: [see ذَلِيلٌ, which signifies, sometimes, the contr. of this:]) [proud: disdainful; scornful; indignant: see عِزٌّ:] resisting; withstanding; indomitable; invincible; not to be overcome; applied to a man: (TA:) [difficult, or hard: and impossible, insuperable, or unattainable: see عَزَّ:] rare; scarce; hardly to be found: (S, K:) [and hence, dear, highly esteemed, or greatly valued: hence, also, applied to a word or phrase, rare, or extraordinary, in respect of usage or analogy or both:] and ↓ أَعَزُّ also signifies the same as عَزِيزٌ [mostly in the first of the senses expl. above, or in a similar sense]: (S, O, K:) and ↓ عُزَّى the same as عَزِيزَةٌ [app. as meaning noble, or the like], (O, K, TA,) applied to a woman: (TA:) the pl. of عَزِيزٌ is عِزَازٌ (S, O, K) and أَعِزَّةٌ (S, Msb, K) and أَعِزَّآءُ; (S, K;) but one does not say عُزَزَآءُ, on account of the reduplication, which is disliked. (TA.) b2: ↓ مَلِكٌ أَعَزُّ signifies the same as عَزِيزٌ [A mighty, potent, powerful, or strong, King; or a glorious King]. (TA.) And El-Farezdak says, إِنَّ الَّذِى سَمَكَ السَّمَآءَ بَنَى لَنَا وَأَطْوَلُ ↓ بَيْتًا دَعَائِمُهُ أَعَرُّ [Verily He who raised the heaven built for us a tent of which the props are strong and tall]: meaning, عَزِيرَةٌ طَوِيلَةٌ: like the phrase in the Kur [xxx. 26], وَهُوَ أَهْوَنُ عَلَيْهِ [meaning هَيِّنٌ]: not implying excess, accord. to ISd, because اَلْ and مِنْ supply each other's places [and one or the other of these, or a noun in the gen. case expressed or understood after the epithet, is necessary to denote excess: see أَكْبَرُ]. (TA.) b3: العَزِيزُ, as a name of God, signifies The Mighty, (TA,) who overcomes (O, TA) everything: (TA:) or He who resists, or withstands, so that nothing overcomes Him: (Zj, TA:) or The Incomparable, or Unparalleled. (TA.) b4: It also signifies The King; because he has the mastery over the people of his dominions: (O, K:) and especially the ruler of Misr together with Alexandria; (K, TA:) a surname; like النَّجَاشِىُّ applied to the King of the Abyssinians, and قَيْصَرٌ to the King of the Romans. (TA.) b5: وَإِنَّهُ لَكِتَابٌ عَزِيزٌ, [said of the Kur, in that book, xli. 41, means And verily it is a mighty book: meaning, inimitable: or] defended, or protected, (Bd, Jel,) from being rendered void and from being corrupted: (Bd:) or of great utility; unequalled. (Bd.) [الكِتَابُ العَزِيزُ The mighty book, is an appellation often given to the Kur-án.] b6: عِزُّ عَزِيزٌ signifies Great might, or the like: or might, or the like, that is a cause of the same to a person. (TA.) b7: It is said in the Kur [v. 59], فَسَوْفَ يَأْتِى اللّٰهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى

المُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ, meaning, [God will bring a people whom He will love and who will love Him,] gentle to the believers, rough in manners, or behaviour, to the unbelievers: (TA:) or submissive to the believers, though they be [themselves] mighty, or noble, proud to the unbelievers, though they be [themselves] inferior to them in highness of rank and in grounds of pretension to respect. (Az, TA.) b8: [And one says, هُوَ العَزِيزُ

أَنْ يُضَامَ: expl. voce اَلْ (p. 75). And هُوَ عَزِيزُ النَّفْسِ: see صُلْبٌ. And اِمْرَأَةٌ عَزِيزَةٌ عَنْدَ نَفْسِهَا: see ظَلِفٌ. b9: عَزِيزٌ also signifies Severe, difficult, distressing, or grievous; (see an ex. voce عَنِتَ;) and so ↓ أَعَزُّ, fem. عَزَّآءُ:] you say, سَنَةٌ عَزَّآءُ A severe year: (S, O, K:) and مَنْ حَسُنَ مِنْهُ العَزَآءُ هَآنَتْ عَلَيْهِ العَزَّآءُ [He whose patient endurance of a loss is of a good description, what is difficult, or distressing, becomes easy to him]. (A.) A2: حَبُّ العَزِيزِ [The small tubercles that compose the root of the cyperus esculentus, which have a sweet and pleasant taste, and which women eat with the view of acquiring fatness thereby: and also that plant itself: both are thus called in the present day]. (TA voce سُقَّيْطٌ, &c.) عَزَازَةٌ A small water-course of a valley, shorter than a مِذْنَب [q. v.]. (AA, TA.) b2: See also مَعْزُوزَةٌ.

عَزِيزَةٌ [fem. of عَزِيزٌ, q. v. b2: Also] An eagle: so in a verse of Aboo-Kebeer El-Hudhalee: but as some relate that verse, it is عَزِيبَة, (K, TA,) i. e. “ that has gone far from the seeker: ” (TA:) or غَرِيــبَة, (TA, and thus in the CK,) expl. by Skr as meaning “ black ” (سَوْدَآء) [as though for غِرْبِيبَة, fem. of غِربِيب: but the word سَوْدَآء immediately follows it in that verse]. (TA.) عُزَيْزَى and عُزَيْزَآءُ The extremity of the hip, or haunch, of a horse: (S, O, K, TA:) or the part between the root of the tail and the جَاعِرَة [q. v.]; (TA as from the K [in which I do not find it]): or the former, a sinew inserted in the rectum, extending to the hip, or haunch: (Aboo-Málik, TA:) dual of the former عُزَيْزَيَانِ, and of the latter عُزَيْزَاوَانِ. (S, O, TA.) عُزَّى: see أَعَزُّ, in four places: and عَزِيزٌ.

عَزَّآءُ [fem. of أَعَزُّ, q. v., last sentence: b2: and] i. q. مَعْزُوزَةٌ, q. v. (TA.) أَعَزُّ [More, and most, mighty, potent, powerful, or strong: &c.: see عَزِيزٌ, of which it is the comparative and superlative form: and see an ex. voce اَلْ (p. 75): and another in a verse cited in art. صب, conj. 6]. It is related in a trad. of Aboo-Bekr, that he said to 'Áïsheh, إِنَّ أَحَبَّ النَّاسِ إِلَىَّ غَنًى أَنْتِ وَأَعَزُّهُمْ فَقْرًا أَنْتِ, meaning. Verily the one of mankind whose richness is most pleasing to me art thou; and the one of them whose poverty is most distressing to me art thou. (Mgh.) The fem. of أَعَزُّ [as a noun of excess] is ↓ عُزَّى: (S, ISd, O, K;) like as فُضْلَى is of أَفْضَلُ. (ISd.) [But see what follows.] b2: ↓ العُزَّى

was the name of A certain idol, (S, O, K,) belonging to Kureysh and Benoo-Kináneh: (S, O, TA:) or a certain gum-acacia-tree, (سَمُرَةٌ,) which the tribe of Ghatafán (S, O, K) the son of Saad the son of Keys-'Eilán (TA) used to worship; (S, O, K;) the first who took it as an object of worship was Dhálim the son of As' ad; above Dhát-'Irk, nine miles towards El-Bustán, (O, K, TA,) at [the valley called] En-Nakhleh Esh-Shámeeyeh, (O, TA,) near Mekkeh; or, as some say, at Et-Táïf: (TA:) he, (K,) Dhálim, (O,) or they, (S,) built over it a house, (S, O, K) and named it بُسّ, (O, K,) accord. to Ibn-El-Kelbee; or, accord. to others, بُسَّآء; (TA;) and they appointed to it ministers, (S, TA,) like those of the Kaabeh; (TA;) and they used to hear in it a voice: (O, K, TA:) but Mohammad sent to it Khálid Ibn-El-Weleed, (S, O, K,) in the year of the conquest [of Mekkeh], (O, TA,) and he demolished the house, (S, K,) and slew the [chief] minister, (TA,) and burned the gum-acacia-tree: (S, O, K:) or, as is related on the authority of I'Ab, a certain she-devil, who used to come to three gumacacia-trees (سَمُرَات) in Batn-Nakhleh, against whom Mohammad, when he conquered Mekkeh, sent Khálid Ibn-El-Weleed; and he cut down the trees, and slew her and her minister. (TA.) A poet says, أَمَا وَدِمَآءٍ مَائِرَاتٍ تَخَالُهَا عَلَى قُنَّةِ العُزَّى وَبِالنَّسْرِ عَنْدَمَا [Verily, or now surely, by bloods flowing, and running hither and thither, which thou wouldst think to be dragon's-blood, upon the mountain-top of El-' Ozzà, and by En-Nesr]. (S.) ISd says, I hold ↓ العُزَّى to be fem. of الأَعَزُّ; and if so, the ال in the former is not redundant, but is like the ال in الحَارِثُ and العَبَّاسُ: but properly it should be redundant, because we have not heard العُزَّى as an epithet [of excess] like as we have heard الصُّغْرَى and الكُبْرَى. (L, TA.) b3: ↓ عُزَّى is [however] used in the sense of عَزِيزَةٌ: (K, TA:) and أَعَزُّ [fem. عَزَّآءُ] is also syn. with عَزِيزٌ, which see in four places. (S, K.) المُعِزُّ, as a name of God, He who giveth عِزّ [or might, &c.] to whomsoever He will, of his servants. (TA.) مَعَزَّةٌ [accord. to analogy signifies A cause, or means, of عِزّ i. e. might, &c.]: see ظَفَارِ.

إِنَّكُمْ مُعَزَّزٌ بِكُمْ Verily ye are treated with hardness, severity, or rigour; not with indulgence. (S, O, TA.) From a trad. of Ibn-'Omar. (O, TA.) فُلَانٌ مِعْزَازٌ المَرَضِ Such a one is in a severe state of disease. (S, O, K.) مَعْزُوزَةٌ, applied to land, or ground, (أَرْضٌ, S, O,) Hard, or firm; syn. شَدِيدَةٌ. (S, O, K.) b2: And, so applied, Rained upon (O, K, TA) by rain such as is termed عِزّ, and rendered compact, or coherent, and hard; as also ↓ عَزَازَةٌ and ↓ عَزَّآءُ. (TA.) مُعْتَزٌّ is syn. with مُسْتَعِزٌّ. (TA.) You say, أَنَا مُعْتَزٌّ بِبَنِى فُلَانٍ and بِهِمْ ↓ مُسْتَعِزٌّ [I reckon myself strong by means of the sons of such a one]. (A.) b2: فَرَسٌ مُعْتَزَّةٌ A mare having thick and strong flesh. (TA.) مُسْتَعِزٌّ :see the next preceding paragraph.

وجس

1 وَجَسَ, aor. ـِ inf. n. وَجْسٌ and وَجَسَانٌ, He was frightened at some sound, or other thing, that fell into his mind, or ear. (TK.) [See also وَجْسٌ, below; and see 4, and 5.] This combination of letters generally denotes the perception of a thing of which one bears not any sound. (Sgh.) b2: وِجَسَ الشَّىْءُ, [aor. app. as above,] inf. n. وجْسٌ, i. q. خَفِىَ [app. meaning The thing was unperceived, or hardly perceived, by the eye, or ear, or mind; was hidden, or concealed; was low, faint, gentle, or soft, to the ear; or was obscure to the mind]. (IKtt.) 2 وَجَّسَ see 5, last signification but one.4 اوجس He conceived a thing in his mind; syn. أَضْمَرَ. (A.) So in the Kur, [xx. 70,] فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً And he conceived in his mind a fear: (Aboo-Is-hák, S:) and ↓ تَوَجَّسَ signifies the same: (S:) or the above words of the Kur. signify he perceived, or felt, and conceived, in his mind a fear; (K;) and in like manner in the same book, [xi. 73, and] li. 28: or, as Aboo-Is-hák says, in one place, اوجس signifies fear fell into his mind. (TA.) See also 1, and 5.5 توجّس He listened to (S, A, K) a sound, (A,) or a low, faint, gentle, or soft, sound. (S, K.) Ex. توّجس رِكْزًا [He listened to a low, sound], occurring in a poem of Dhu-r-Rummeh: or, as some say, it means he perceived a low sound, and listened to it, being in fear. (TA.) [See also 4, where another signification of the same verb is mentioned; and see 1.] and آذَانُهَا ↓ إِسْتَوْجَسَتْ Their ears (referring to camels) listened, or endeavoured to hear. (IB, [in a marg. note in my copy of the TA, art. أنس.]) b2: [Hence,] توجّس عَنِ الأَخْبَارِ He sought to learn the news, or tidings, without others knowing of him. (Az, in TA, voce تَحَدَّسَ.) b3: Also, توجّست الأَذُنُ The ear heard a low, faint, gentle, or soft sound; as also ↓ وَجَّسَت. (TA.) b4: Also, توجّس He tasted food, and beverage, time after time, little and little at a time. (K.) 10 إِسْتَوْجَسَ see 5.

وَجْسٌ A fright of the heart: (S:) or fright that falls into the heart, or into the ear, from a sound or some other thing; (Lth, A, K;) as also ↓ وَجَسَانٌ. (K.) [See 1, of which each is an inf. n.] b2: A low, faint, gentle, or soft, sound. (A 'Obeyd, S, K.) [And particularly The sound denoted in the words here following, and explained in a former art., voce فَهَرَ.] It is said in a trad., نَهَى عَنِ الوَجْسِ, meaning, He forbade a man's being with his slave-girl, or his wife, when another female would hear their low sound. (K, * TA.) And in another it is said, respecting the same case, that they used to dislike [what is termed] الوَجْس. (S.) A2: See also أَوْجَسُ.

وَجَسَانٌ: see 1, and وَجْسٌ.

وَجَّاسٌ is syn. with عَالِمٌ [Knowing, &c.]; and therefore made trans. by means of بِ in the saying of Aboo-Dhu-eyb, ذُو مِرَّةٍ بِدِوَارِ الصَّيْدِ وَجَّاسُ [An intelligent person, acquainted with the circumvention of game: see دَاوَرَهُ]: (M, art. دور:) (ISd holds it to be a possessive epithet, since it has no known verb [of a suitable meaning that is unaugmented]: or [the meaning of these words is, a person possessing skill in circumventing game, a listener, or attentive, to their sounds and motions; for], accord. to Es-Sukkaree, رجّاس means يَتَوَجَّسُ. (TA.) وَاجِسٌ An opinion, idea, or object of thought, bestirring itself, or occurring, in the mind; syn. هَاجِسٌ, (S, K,) i. e., خَاطِرٌ. (TA.) أَوْجَسُ A little of food, and of beverage. (K.) One says, مَا دُقْتُ عِنْدَهُ أَوْجَسُ I tasted not, at his abode, any food; (El-Umawee, S;) and [in like manner] ↓ وَجْسًا. (TA.) And مَافِى سِقَائِهِ

أَوْجَسُ There is not in his skin a drop: thus the phrase is given, without the mention of beverage: or a drop of water. (TA.) It is said that the word is not used except in negative phrases. (TA.) b2: Also, الأَوْجَسُ and الأَوْجُسُ (S, K) the latter on the authority of Yaakoob, (S, TA,) but the former is the more chaste, (TA,) Time; syn. الدِّهْرَ. (S, K.) Hence the saying, (TA,) لَاأَفْعَلُهُ سَجِيسَ الأَوْجَسِ, (S, K,) and الأَوْجُسِ, (S,) I will not do it ever. (ISk, S, K.) And أَفْعَلُهُ سَجِيسَ عُجَِيْسَ الأَوْجَسٍ I will not do it while time lasts. (El-Fárisee.)

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.