عين

عَيِنَ(n. ac. عِيْنَة
عَيَن)
a. Had large, lustrous eyes.

عَيَّنَa. Determined, defined; distinguished; marked; designated;
specified, particularized; individualized, individuated.
b. [acc. & La], Marked out for, assigned, appointed, designed for.
c. Pierced, bored.
d. Budded, bloomed; formed eyes.
e. Poured water into (skin).
f. Sold on credit.
g. Reproved to his face.
h. Stirred up (war).

عَاْيَنَa. Saw, perceived, beheld; eyed, looked at.

أَعْيَنَa. see I (c)
تَعَيَّنَa. Looked at, eyed, scanned, surveyed
scrutinized.
b. Smote with the evil eye.
c. Was clear, evident, distinct; was defined, determined
specified.
d. ['Ala], Was special, peculiar to.
e. Was confounded.
f. [Fi] [ coll. ], Enlisted in (
the army ).
إِعْتَيَنَ
a. [La]
see I (d)b. Took the choice, the best of.

عَيْن (pl.
أَعْيُن
عُيُوْن أَعْيَاْن)
a. Eye; eyesight.
b. Hole, opening, aperture; mesh; link.
c. Look, glance; view; aspect, appearance, mien; form;
physiognomy.
d. Essence, substance; the best, the choice of.
e. Self.
f. Influence of the evil eye.
g. Lord, chief.
h. (pl.
أَعْيُن
عُيُوْن), Spring, course, well.
i. Property; cash, ready money; gold.
j. Usury.
k. Sun; rays of the sun.
l. Receptacle.
m. Spy, informer.
n. Certain, sure.
o. Knowledge.
P. Might.
q. Health; safety.
r. Thirst.
s. Second radical.
t. 'Ain (letter).
عَيْنِيَّة []
a. [ coll. ], Specimen, sample;
model.
عِيْنَة []
a. The best, the choice of.
b. Fine, goodly (garment).
c. Money paid in advance.

أَعْيَن [] (pl.
عِيْن)
a. Large-eyed.
b. Black.
c. Goodly, fine (sentence).
d. Receptacle.

مَعَان []
a. Place of seeing, beholding; place of alighting.

مَعِيْن []
a. Smitten.
b. Running (water).
عَائِن []
a. see 26b. Person, being.

عِيَان [] (pl.
عُيُن
أَعْيُنَة
16t)
a. Ploughshare.
b. Clear, evident, manifest, apparent.
c. see
N. Ac.
عَاْيَنَ
(عِيْن).
عِيَانِيّ []
a. Ocular.

عَيِّنa. Tearful.
b. Receptacle.

عَيُوْن [] (pl.
عِيْن
عُيُن)
a. Evil-eyed, malignant.

الاعْيَان []
a. [art.], Notables, leaders; aristocracy.
مَعْيُوْن [ N.
P.
a. I]
see 18
مُعَيَّن [ N. P.
a. II], Determinate, definite; individuated; fixed;
particularized; special, distinct, particular.
b. Figured with eyes (garment).
c. [ coll. ], Salary.
تَعْيِيْن [ N.
Ac.
a. II], Individuation, particularization
determination.
b. Appointment.

مُعَايِن [ N.
Ag.
a. III], Spectator, observer.

مُعَايَنَة [ N.
Ac.
عَاْيَنَ
(عِيْن)]
a. Beholding, viewing; view.
مُتَعَيِّن [ N.
Ag.
a. V]
see N. P.
عَيَّنَ
(a).
b. [ coll. ], Enlisted, enrolled.

مُعْتَانٍ [ N.
Ag.
a. VIII], Explorer.

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

عُيَيْنَة عُوَيْنَة
a. A small eye.
b. Eyelet.

عُوَيْنَات
a. [ coll. ], Spectacles;
eyeglasses.
رَأَيْتُهُ عَرْض عَيْن
a. I saw him nearly, obviously.

لَقِيتُهُ أَوَّل عَيْن
a. I met him the first thing.

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

هُو صَدِيْق عَيْن
a. He is a friend as long as he is in sight.

صَنَعَ ذَلِكَ عَلَى عَيْن
a. He did that with care.

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

طَلَبَ أَثَرًا بَعْدَ عَيْن
a. He left the real for the unreal.

مَا بِالدَّارِ عَيْن
a. There is no one in the house.

عَيْنُ الثَّور
a. The bull's eye ( a star in Taurus ).

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

عَيْنُ الهِرّ
a. Cat's-eye (stone).
عَيْنُ الشَّمْس
a. Sun-flower.

عين

1 عَيْنٌ [app. as inf. n. of عَانَ, agreeably with analogy, (like as أَذْنٌ is of أَذَنَ, and أَنْفٌ of أَنَفَ, &c.,) aor. ـِ signifies The hitting, or hurting, [another] in the eye. (K.) b2: And The smiting with the [evil] eye: (K:) which is said in a trad. to be a reality. (TA.) You say, عِنْتُ الرَّجُلَ I smote the man with my [evil] eye. (S.) and إِنَّكَ لَجَمِيلٌ وَلَا أَعِنْكَ, meaning [Verily thou art beautiful,] and may I not smite thee with the [evil] eye; and ولا أَعِينُكَ, meaning and I will not smite thee &c. (Lh, TA.) And المَالَ ↓ تعيّن He (a man) smote the مال [i. e. cattle, or camels, &c.,] with an [evil] eye: (S:) or الأِبِلَ ↓ تعيّن, and ↓ اعتانها, and ↓ اعانها, he raised his eyes towards the camels, looking at them, and expanded his hand over his eyebrow like as does he who shades his eyes from the sun, (K, TA,) to smite them with an [evil] eye, (K, * TA,) and he so smote them. (TA) b3: عَانَ عَلَيْنَا, (S, TA,) aor. ـِ (S,) inf. n. عَيَانَةٌ; (S, TA; [in one of my copies of the S, عِيَانَة;]) and لَنَا ↓ اعتان; both signify He was, or became, a spy, or scout, for us. (S, TA.) [Golius mentions also ↓ عاين, construed with ل, in this sense, as from the S; in which I do not find it.] And one says, لَنَا مَنْزِلًا ↓ اِذْهَبْ فَاعْتَنْ, Go thou, and look for, or seek, a place of alighting for us: (S:) and Lh says the like, making the verb trans. (TA.) And ↓ بَعَتْنَا عَيْنًا يَعْتَانُنَا, and يَعْتَانُ لَنَا; (K, TA;) and يَعِينُنَا, (K, TA, but omitted in the CK,) and يَعِينُ لَنَا, (El-Hejeree, TA,) inf. n. عَيَانَةٌ, (K, TA,) with fet-h, (TA) [in the CK عِيَانَة;]) i. e. [We sent a spy, or scout, to bring us information. (K, TA.) [See also مُعْتَانٌ.] b4: عان الدَّمْعُ, and المَآءُ, (S,) inf. n. عَيَنَانٌ (S, K) and عَيْنٌ, (K, TA,) The tears, and (tropical:) the water, flowed. (S, K. *) And عَانتِ البِئْرُ, inf n.

عَيْنٌ, The well had in it much water. (TA.) b5: And حَفَرْتُ حَتَّى عِنْتُ (assumed tropical:) I dug until I reached the springs, or sources: (S, TA:) and in like manner one says, المَآءَ ↓ أَعْيَنْتُ [I reached the water]: (S:) or, accord, to the T, one say, حَفَرَ

↓ الحَافِرُ فَأَعْيَنَ and ↓ أَعَانَ. meaning [The digger dug,] and reached the springs, or sources. (TA.) A2: عَيِنَ, (K,) inf. n. عَيَنٌ, (S, * K, [not, as in the CK, with the ى quiescent.]) and عِيْنَةٌ, (Lh, * K.) [He was wide in the eye: or large and wide therein: (see أَعْيَنُ:) or ] he was large in the black of the eye, with width [of the eye itself]. (K.) 2 عيّن اللّْؤْلُؤَةَ (assumed tropical:) He bored, perforated, or pierced, the pearl; (S, K, TA;) as though he made to it an eye. (TA.) b2: عيّن القِرْبَةَ He poured water into the skin in order that the stitchholes might become closed (S, K, TA) by swelling, (S,) it being new: and سَرَّبَهَا [q. v.] signifies the same, as mentioned by As, (TA.) A2: تَعْيِينُ الشَّئِ signifies (assumed tropical:) The individuating of a thing, or particularizing it; i. e. the distinguishing it from the generality, or aggregate. (S, Msb, TA) عيّنهُ means (assumed tropical:) He individuated it, &c.: and he particularized, or specified, it by words; mentioned it particularly, or specially. And عيّن لَه كَذَا (assumed tropical:) He appointed, or prescribed, for him, or he assigned to him, particularly, such a thing: and عيّن عَلَيْهِ كَذَا He appointed against him, or imposed upon him, particularly, such a thing]. Yousay, عَيَّنْتُ المَالَ لِزَيْدٍ (assumed tropical:) I assigned the property particularly, or specially, to Zeyd. (Msb.) and أَتَيْتُ فُلَانًا فَمَا عَيَّنَ لِى بِشَئٍْ and مَا عَيَّنَنِىبِشَئٍْ

i. e. (assumed tropical:) [I came to such a one,] and he did not give me anything: (Lh, TA:) or, as some say, he did not direct me to anything. (TA.) And عَيَّنَ عَلَى السَّارِقِ (assumed tropical:) He distinguished, or singled out, the thief from among the suspected persons: or, as some say, he manifested against the thief his theft. (TA.) And عَيَّنْتُ النِّيَّةَ فِى الصَّوْمِ (assumed tropical:) I purposed the performance of a particular fast. (Msb.) b2: عيّن فُلَانًا He told such a one to his face of his vices, or faults, or the like. (I. h, S, K.) A3: عيّن الحَرْبَ بَيْنَنَا i. q. أَدَارَهَا [He, or it, stirred war, or conflict, or the war or conflicet, between us, or among us]: so in the K in the L, ادرها [perhaps for أَدَرَّهَا, but more probably, I think, for أَدَارَهَا]. (TA.) A4: عيّن الشَّجَرُ The trees became beautiful and bright, and blossomed. (K. TA.) A5: عيّن الرَّجُلُ The man took [or bought] بِالعِينَةِ i. e. السَّلَفِ [meaning for payment in advance, accord. to all the explanations that I find of السَّلَف as used in buying and selling; but accord to the TK, upon credit, i. e. for payment at a future period, agreeably with an explanation of (??_ in the A and (??) (??) thin by reason of oldness: (TA:) [or it became lacerated, or worn in holes; as is shown by what here follows.] One says also, تَعَيَّنَتْ أَخْفَافُ الأِبِلِ, meaning (assumed tropical:) The feet of the camels became lacerated [in the soles], or worn in holes, or blistered; like the water-skin of which one says تعيّن. (IAar, TA.) A6: تعيّن also signifies (assumed tropical:) It was, or became, clear, or distinct. (KL.) b2: And (assumed tropical:) It was or became, individuated, or particularized; i. e., distinguished from the generality, or aggregate. (KL,) [Thus signifying, it is quasi-pass. of عَيَّنَهُ. Hence it means (assumed tropical:) It had, or assumed, the quality of individuality. And (assumed tropical:) It was, or became, particularized. or specified, by words; mentioned particularly, or specially. And تعيّن لَهُ It was appointed, or prescribed, for him, or was assigned to him, particularly or peculiarly. And تعيّن عَلَيْهِ (assumed tropical:) It was appointed against him, upon him, particularly. And hence.] one says, تعيّن عَلَيْهِ الشَّئْ, meaning لَزِمَهُ بِعَيْنِهِ, [i. e. : The thing was, or became, incumbent, or obligatory, on him in particular] (S, K.

A7: See also the next paragraph.8 إِعْتَيَنَ see 1, in tour places.

A2: اعتان الشَّئْ (assumed tropical:) He took the عَيْن of the thing, (S,) the (??) thereof. (S, TA.) [See also 8 in art. عون]) A3: And He bought the thing upon credit, for payment at a future (??) (S, Msb, (??) signifies he took (??) future time; (Mgh: [in which is expl. by the words أَخَذَ بِالعِينةِ, and in which عِينَة in a sale is expl. as meaning نَسِيْئَة;]) and so ↓ تعيّن; (KL;) [but Mtr says,] the saying تَعَيّنْ عَلَىّٰ حَرِيرًا as meaning اشْتَرِهْ بِبَيْعِ العِينَةِ I have not found. (Mgh,) [See also عيّن الرَّجُلُ expl. as meaning “ The man took بِالعينَةِ. ”]

عَيْنٌ is a homonym, applying to various things (Msb:) in the K. forty-seven (??) assigned to it; but it is said by MF that its meanings exceed a hundred; those occurring in the Kur-án are seventeen. (TA.,) By that which is app. its primary application, and which is by many affirmed to (??) (TA,) العَيْنُ signifies The eye: the organ of sight: (S, Mgh, Msb, K, TA [in the S expl. by حَاسَّةُ الرُّؤْيَةِ, evidently used in this sense; in the Mgh, by المُبْصِرَةُ; in the Msb and K, by البَاصِرَةُ; and in a mater place in the K. by حَاسَّةُ الرُّؤْيَة, app. as meaning the sense of sight;]) also denoted [emphatically] by the term الجَارِحَةُ [i. e. the organ]; (TA;) it is that with which the looker sees: (ISk, TA;) and is of a human being and of any other animal: (TA;) (??) is of the fem. gender; (S, K:) and the pl. [of mult.] as عُيُونٌ, (S, Mgh, Msb, K,) also pronounced عُيونٌ, (K, [in which وَتُكْسَرُ, immediately following عُيُونٌ, has been erroneously supposed by Golius and Freytag to relate to the sing.,]) and [of pause أَعْيَانٌ and أَعْيُنٌ, (S, Mgh, Msb, K,) which last is asserted by Lh to be sometimes a pl. of mult., as it is in the Kur vii. [178 and] 194; (TA.) and pl. pl. أَعْيُنَاتٌ: (K:) the dim. is ↓ عُيَيْنَةٌ, (S.) Hence the saying in a trad. of 'Alee, قَاسَ عَيْنًا بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا [He measured the reach of an eye by means of an egg upon which he made lines]. (Mgh.) And [hence also] one says, بِعَيْنٍ

مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee]: it is said to one whom you send, and require to be quick; and means (assumed tropical:) pause not for anything, for it is as though I were looking at thee. (TA. [See also art. رأى.]) And لَقِيتُهُ عَيْنَ عُنَّةٍ [I met him so that] I saw him with [or before] my eye, he not seeing me. (S, TA.) [And رَأَيْتُهُ عَيْنَ عُنَّةٍ or عُنَّةَ, which see in art. عن. And أَعْطَيْتُهُ عَيْنَ عُنَّةَ and عُنَّة, which also see in art. عن.] and رَأَيْتُهُ عَرْضَ عَيْنٍ I saw him, or it, obviously; nearly. (TA, voce عَرْضٌ, q. v.) And هَا هُوَ عَرْضُ عَيْنٍ [or عَرْضَ عَيْنٍ?] i. e. [Lo, he, or it, is] near [before thee]: and in like manner, هُوَ مِنِّى عَيْنُ عُنَّةٍ [or عَيْنَ عُنَّةٍ? i. e. He is near before me]. (K.) and لَقِيتُهُ أَوَّلَ عَيْنٍ, (S, K,) and أَوَّلَ ذِى عَيْنٍ and ↓ عَائِنَةٍ, (TA,) I met him, or it, the first thing: (S, K, TA:) and before every [other] thing; as also ↓ أَوَّلَ عَائِنَةٍ and أَدْنَى عَائِنَةٍ: (S:) or this last means the nearest thing perceived by the eye. (TA.) And فَعَلْتُ ذَاكَ عَمْدَ عَيْنٍ and عَمْدًا عَلَى

عَيْنٍ (assumed tropical:) I did that purposely, with seriousness, or earnestness, and certainty: (S:) or صَنَعَ ذٰلِكَ عَلَى

عَيْنٍ and عَلَى عَيْنَيْنِ, (K, TA,) and عَمْدَ عَيْنٍ and عَمْدَ عَيْنَيْنِ, (K,) or عَلَى عَمْدِ عَيْنٍ and عَلَى عَمْدِ عَيْنَيْنِ, (TA,) (assumed tropical:) He did that purposely, (Lh, K, TA,) with seriousness, or earnestness, and certainty. (K.) And هُوَ عَبْدُ عَيْنٍ (tropical:) He is like the slave to thee as long as thou seest him, (S, K, * TA,) but not when thou art absent; and so هُوَ عَبْدُ العَيْنِ: (S:) or he is a man who pretends, or feigns, to thee, his doing that which he does not perform: (TA:) and (K, TA) in this sense, (TA,) one says also, هُوَ صَدِيقُ عَيْنٍ i. e. (assumed tropical:) [He is a friend, or a true friend,] as long as thou seest him: (K, TA:) and هُوَ أَخُو عَيْنٍ (assumed tropical:) He is one who acts as a friend hypocritically with thee. (TA.) أَنْتَ عَلَى عَيْنِى is said in relation to honouring and protecting: (S, K, TA:) [accordingly I would render it (tropical:) Thou art entitled to be honoured and protected by me above my eye: for the eye is esteemed the most excellent of the organs, (as is said in this art. in the TA,) and it is that which most needs protection:] أَنْتَ عَلَى رَأْسِى is said in relation to honouring only. (TA.) And the Arabs say, عَلَى

عَيْنِى قَصَدْتُ زَيْدًا, meaning thereby the regarding with solicitude mixed with fear [so that I would render it (assumed tropical:) As one to be regarded with solicitude mixed with fear above my eye I made Zeyd the object to which my mind was directed]. (TA.) [See another ex. of عَلَى عَيْنِى (in which it cannot be rendered as above) in a later part of this paragraph.] نَعِمَ اللّٰهُ بِكَ عَيْنًا [in the CK نَعَّمَ, which is wrong,] means the same as أَنْعَمَهَا. (K. [See both in art. نعم.]) قُرَّةُ العَيْنِ [signifying مَا قَرَّتْ بِهِ العَيْنُ, as expl. in the M and K in art. قر, i. e. That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed, &c.,] is a phrase used as meaning (assumed tropical:) A man's child or offspring. (TA.) فَقَأَ عَيْنَهُ [properly signifying He put out his eye, or blinded it, &c.,] means [sometimes] (tropical:) he struck him; or struck him vehemently with a broad thing, or with anything; or slapped him with his hand: (صَكَّهُ:) or he was rough, rude, or ungentle, to him in speech. (TA.) اَلَّذِى فِيهِ عَيْنَاكَ means Thy head. (TA. [There mentioned preceded by لاتحرمَن: thus dubiously, and perhaps incorrectly, written. What is means, or should be, I know not.]) b2: عَيْنُ الثَّوْرِ (assumed tropical:) (The eye of the Bull;] the great red star [a] that is upon the southern eye of Taurus, and also [more commonly] called الدَّبَرَانُ. (Kzw, Descr. of Taurus.) [and عَيْنُ الرَّامِى (assumed tropical:) The eye of Sagittarius; app. the two stars v, on the eye thereof.] b3: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] the [plant called] بَهَار [q. v.]. (S in art. بهر.) And عُيُونُ البَقَرِ (tropical:) A sort of grapes, (S, K, TA,) black, (K, TA,) but not intensely so, large in the berries, (TA,) and round, (K, TA,) which are converted into raisins, and are not very sweet: so says AHn: thus called as being likened to the eyes of the animals termed بَقَر: (TA:) they are found in Syria: (S:) or said by some to be peculiar to Syria. (TA.) and Certain black إِجَّاص [or plums]: (K, TA:) thus called for the same reason. (TA.) b4: عَيْنُ الهِرِّ (assumed tropical:) [Cat's-eye;] a certain stone, well known, of no utility. (TA.) A2: [فَتَحَ هَيْنَ النَّارِ means (assumed tropical:) He made an opening in the live coals of the fire, that had become compacted; in order that it might burn up well. (See 1 in art. سخو and سخى.)] b2: and عَيْنٌ signifies also (assumed tropical:) The عَيْن [i. e. eye] of the needle: such as is narrow is termed عَيْنُ صَفِيَّة [in which the latter word is app. a proper name, and, as such and of the fem. gender, imperfectly decl., i. e., in this case, written صَفِيَّةَ]. (TA.) b3: Also, as being likened to the organ [of sight] in form, or appearance, (tropical:) A [small round hole or] place of perforation in a [leathern water-bag such as is called] مَزَادَة. (TA.) And (tropical:) Thin circles, or rings, or round places, in a skin, (S, K, TA,) which are a fault therein, (S, TA,) like أَعْيُن [or eyes; or one of such thin circles &c.]; being likened to the organ [of sight] in form. (TA.) [See 10.] And (K) (tropical:) A fault, or defect, (K, TA,) of this description, in a skin. (TA.) b4: And (tropical:) The small hollow or cavity of the knee; (S, K; in [some of] the copies of the latter of which, الرَّكِيَّة is erroneously put for الرُّكْبَة; TA;) likened to the socket of the eye: (TA:) each knee has عَيْنَانِ [i. e. two small hollows or cavities, the articular depressions for the condyles of the femur], in the fore part thereof, at [the joint of] the سَاق. (S, TA.) b5: And (tropical:) The piece of skin [or small leathern receptacle] in which are put the بُنْدُق [or bullets] (K, TA) that are shot from the قَوْس [app. meaning the large kind of cross-bow, called balista, or ballista]: (K, * TA:) likened to the organ [of sight] in form. (TA.) b6: [In the B, accord. to the TA, it is also expl. as meaning the سنام: but this, I think, is most probably a mistranscription for سَام (q. v.) as signifying (assumed tropical:) The hollow, or cavity, in the ground, thus called, in which water remains, or stagnates, and collects.] And (tropical:) The place [or aperture] whence the water of a قَنَاة [i. e. pipe, or the like,] pours forth: (K, TA:) as being likened to the organ [of sight] because of the water that is in it. (TA.) And, (K, TA,) for the same reason, (TA,) (tropical:) The place whence issues the water of a well. (TA.) And, (S, Msb, K, &c.,) for the same reason, as is said by Er-Rághib, (TA,) (tropical:) The عَيْن, (S, Msb,) or source, or spring, (K, TA,) of water, (S, Msb, K, TA,) that wells forth from the earth, or ground, and runs: (TA:) [and accord. to the Msb, it app. signifies a running spring:] of the fem. gender: (TA:) pl. عُيُونٌ and أَعْيُنٌ, (Msb, K,) and accord. to ISk, sometimes the Arabs said, as a pl. thereof, أَعْيَانٌ, but this is rare. (Msb.) Hence a saying, in a trad., cited and expl. voce سَاهِرٌ. (TA.) Also (assumed tropical:) Abundance of water of a well. (TA.) And A drop of water. (TA.) عَيْنُ المَآءِ, [originally signifying “ the source of water,”] accord. to Th, means (assumed tropical:) Life for men; thus in the following verse: أُولَائِكَ عَيْنُ المَآءِ فِيهِمْ وَعِنْدَهُمْ مِنَ الخِيفَةِ المَنْجَاةُ وَالمُتَحَوَّلُ (assumed tropical:) [Those, life for men is among them; and with them are the means of safety, and the place of removal, from fear]: accord. to the A, عَيْنُ المَآءِ فِيهِمْ means good, or means of attaining good, and provision of corn, or abundance of the produce of the earth, are among them. (TA.) b7: Also (assumed tropical:) The عَيْن [meaning eye, or bud, (thus called in the present day,)] of a tree. (Es-Subkee, TA.) b8: [and (tropical:) Sprouting herbage; as being likened to the eye or eyes:] one says, نَظَرَتِ البِلَادُ بِعَيْنٍ or بِعَيْنَيْنِ [lit. (tropical:) The lands looked with an eye or with two eyes], meaning, had their herbage come forth: (K:) or it is said when their herbage comes forth: or, as in the A, when that which cattle depasture comes forth without [as yet] becoming firm [in the ground, or firmly rooted]: taken from the saying of the Arabs, إِذَا سَقَطَتِ الجَبْهَةُ نَظَرَتِ الأَرْضُ بِإِحْدَى عَيْنَيْهَا فَإِذَا سَقَطَتِ الصَّرْفَةُ نَظَرَتْ بِهِمَا جَمِيعًا (assumed tropical:) [lit. When El-Jebheh (the 10th Mansion of the Moon) sets aurorally (i. e. about the 11th of Feb., O. S.), the land looks with one of its eyes; the, when Es-Sarfeh (the 12th Mansion) sets aurorally (about the 9th of March), it looks with both of them]. (TA. [See also art. نظر.]) A3: عَيْنٌ also, (S, Msb, K, &c.,) as being likened to the organ of sight, (TA,) signifies (tropical:) A spy; and ↓ ذُو العُيَيْنَتَيْنِ [in the CK ذُو العَيْنَتَيْنِ], in like manner, signifies the spy, (S, K, TA,) and ↓ ذُو العُوَيْنَتَيْنِ likewise, and ذُو العَيْنَيْنِ: (TA:) he who looks for a people, or party: (M, TA:) the watcher, or observer; (S, * K, * TA;) or the scout: (S, * Msb, K, * TA:) masc. and fem.: (M, TA:) accord. to the opinion of ISd, made by some to accord with a part [i. e. the eye], and therefore fem.; and by some, to accord with the whole [person], and therefore masc.: (TA:) pl. عُيُونٌ and أَعْيُنٌ, and, accord. to ISk, sometimes أَعْيَانٌ. (Msb.) b2: And i. q. مُكَاشِفٌ [app. as meaning (assumed tropical:) A discoverer, or revealer, of tidings &c.]. (Es-Subkee, TA.) A4: [And (assumed tropical:) An eye as meaning a look, i. e. an act of looking: and hence, a stroke of an evil eye: or, simply, an evil eye: a meaning of frequent occurrence.] أَصَابَتْ فُلَانًا عَيْنٌ (assumed tropical:) [An evil eye smote such a one] is said of a person when an enemy or an envier has looked at him and produced such an effect upon him that he has fallen sick in consequence thereof (TA.) [عَيْنُ الكَمَالِ is applied to an eye believed to have the power of killing by its glance: see an ex. voce فَقَأَ.] b2: And (assumed tropical:) Sight with the eye [or before the eyes; or ocular view]: thus in the saying, لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ (assumed tropical:) [I will not seek a trace, or vestige, (or, as we rather say in English, a shadow,) after an ocular view]: (S, TA:) or the meaning is, after suffering a reality, or substance, to escape me: (Har pp. 120 and 174: [this latter rendering being agreeable with explanations of عَيْنٌ which will be found in a later part of this paragraph:]) i. e. I will not leave the thing when I see it ocularly, and seek the trace or vestige, thereof, after its [the thing's] disappearing from me: and the origin of it was the fact that a man saw the slayer of his brother, and when he desired to slay him, he [the latter] said, “ I will ransom myself with a hundred she-camels; ” whereupon he [the other] said, لَسْتُ

أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ; and slew him: (TA:) it is a prov., thus, or, as some relate it, لَا تَطْلُبْ. (Har p. 120.) b3: And (assumed tropical:) Look, or view. (K, TA.) It is said in the Kur [xx. 40], وَالتُصْنَعَ عَلَى عَيْنِى, (S, TA,) and it has been expl. as there having this meaning [i. e. (assumed tropical:) And this I did that thou mightest be reared and nourished in my view], as in the B; or, as Th says, that thou mightest be reared where I should see thee: (TA:) or the meaning is, (assumed tropical:) in my watch, or guard, (Bd, * Jel,) and my keeping, or protection. (Jel. [It is implied by the context in the S, that عَلَى عَيْنِى is said in this instance in relation to honouring and protecting, as it is in a phrase mentioned in the first quarter of this paragraph; but my rendering of it there is obviously inapplicable here. See also 1 in art. صنع.]) And in like manner it has been expl. as used in the Kur [xi. 39], وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا (assumed tropical:) [And make thou the ark in our view]. (TA.) [In like manner, also,] فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ, in the Kur [xxi. 62], means عَلَى مَنْظَرِهِمْ (assumed tropical:) [i. e. Then bring ye him in the view of the people; منظر being here evidently an inf. n.]; (B, TA:) or [bring ye him] openly, or conspicuously. (Jel.) A5: And (assumed tropical:) The مَنْظَر [as meaning aspect, or outward appearance], (S, K,) and شَاهِد [meaning the same as being an evidence of the intrinsic qualities], (S,) of a man. (S, K.) So in the saying of El-Hajjáj to El-Hasan [ElBasree, when he (the former) had asked مَا أَمَدُكَ

“ What was the time of thy birth? ” and the latter had answered (see أَمَدٌ)], لَعَيْنُكَ أَكْبَرُ مِنْ أَمَدِكَ (assumed tropical:) [Verily thy aspect is greater than thy age], أَمَدِكَ meaning سِنِّكَ. (S.) And it is said in a prov., إِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (assumed tropical:) [Verily the fleet and excellent horse, his aspect is (equivalent to) the examination of his teeth]: (S, TA: [accord. to the latter, عَيْنُهُ meaning شَاهِدُهُ:]) i. e. his external appearance renders it needless for thee to try him and to examine his teeth. (S and K in art. فر, q. v.) A6: Also, [by a synecdoche, as when it means “ a spy,”] (assumed tropical:) A human being: (K:) and any one: (S, K:) [in which sense, as when it means “ a spy,” it may be masc. or fem.:] and human beings: (S:) or a company [of people]; (K;) as also ↓ عَيَنٌ: (S, K:) and the people of a house or dwelling: (K:) and so ↓ عَيَنٌ; (S, K;) and the people of a town or country; as also ↓ عَيَنٌ. (K.) One says, مَا بِهَا عَيْنٌ (assumed tropical:) There is not in it any one; (S, K, TA;) [i. e. بِالدَّارِ in the house, or dwelling;] as also ↓ عَيَنٌ, (TA,) and ↓ عَائِنٌ, (S, TA,) and ↓ عَائِنَةٌ: (TA:) and مَا بِهَا عَيْنٌ تَطْرِفُ [virtually meaning the same, but fit. There is not in it an eye twinkling]. (TA.) And ↓ مَا رَأَيْتُ ثَمَّ عَائِنَةً i. e. (assumed tropical:) [I was not there] a human being. (TA.) And بَلَدٌ قَلِيلُ العَيْنِ (assumed tropical:) [A town, or country,] having few human beings, (S.) or few people. (TA.) A7: and (assumed tropical:) A lord, chief, or chief personage: (K, TA:) in [some of] the copies of the K, السدّ or الشدّ is erroneously put for السَّيِّدُ: (TA:) the great, or great and noble, person of a people or party: (K, TA:) and the head, chief, or commander, of an army: (TA:) the pl. is أَعْيَانٌ: (TA:) which signifies [lords, chiefs, or chief personages: &c.: and] the eminent, or high-born, or noble, individuals (S, Mgh, Msb, TA) of a people, or party, (S, Mgh,) or of men; (Msb;) and the most excellent persons. (TA.) b2: Hence, (Mgh, Msb,) as pl. of عَيْنٌ, (K,) أَعْيَانٌ signifies also ا Brothers from the same father and mother: (S, Mgh, Msb, K:) this brotherhood is termed ↓ مُعَايَنَةٌ: (S, K:) and أَوْلَادُ الأَعْيَانِ means the sons of the same father and mother. (Msb in art. عل. [See عَلَّةٌ.]) b3: Also. the sing., (assumed tropical:) The choice, or best, (S, Mgh, Msb, K,) of a thing, (S, K,) or of goods, or household-goods, or furniture and utensils, (Mgh, Msb, TA,) and of camels, or cattle, or other property, (TA,) and so ↓ عِينَةٌ, (S, K, TA,) of which the pl. is عِيَنٌ, (TA,) like عِيمَةٌ: (S:) ↓ عِينَةُ الخَيْلِ signifies (assumed tropical:) the fleet and excellent of horses. (Lh, TA.) And (assumed tropical:) Highly prized, in much request, or excellent. (TA.) And, as applied to a deenár, (assumed tropical:) Outweighing, so that the balance inclines with it. (TA.) b4: And (assumed tropical:) i. q. مَالٌ, (K, TA,) [i. e. Property, or such as consists of camels or cattle,] when of a choice. or of the best, sort. (TA.) A8: and (assumed tropical:) Such as is ready, or at hand, (K, TA,) present, (TA,) or within one's power, or reach, (S, TA,) of property. (S, K, TA.) And (assumed tropical:) Anything present, or ready, (K, TA,) found before one. (TA.) You say, بِعْتُهُ عَيْنًا بِعَيْنٍ (assumed tropical:) I sold it ready merchandise for ready money. (Msb.) b2: [Hence,] (assumed tropical:) Ready money; cash: or simply money: syn. نَقْدٌ: (T, Mgh, Msb, TA:) not عَرْضٌ [q. v.]: (Mgh:) and sometimes, دَرَاهِمُ. (Msb.) So in the saying عَيْنٌ غَيْرُ دَيْنِ (assumed tropical:) [Ready money, not debt]. (TA.) And [hence also] one says, اِشْتَرَيْتَ بِالدَّيْنِ أَوْ بِالعَيْنِ (assumed tropical:) [Didst thou buy on credit or with ready money?]. (Msb.) b3: And ا A present gift. (Mgh, TA.) So in the saying (Mgh, TA) of a rájiz (TA) satirizing a man, (Mgh,) وَعَيْنُهُ كَالكَالِئِ الضِّمَارِ [And his present gift is a thing not hoped for, like the unseen debt of which the payment is deferred by the creditor:] meaning, his present gift is like the absent that is not hoped for. (Mgh, TA.) [And hence, app.,] أَصَابَتْهُ عَيْنٌ مِنْ عُيُونِ اللّٰهِ, occurring in a trad., means, خَاصَّةٌ مِنْ خَوَاصِّ اللّٰهِ [i. e. (assumed tropical:) A particular, or special, gift of God betided him]. (TA.) b4: Also (assumed tropical:) A deenár: (S, K:) or deenárs; (Az, TA;) [i. e.] coined gold; (Mgh, Msb; *) different from وَرِقٌ [which signifies “ coined silver or “ dirhems ”]. (Mgh.) They said, عَلَيْهِ مِائَةٌ عَيْنًا (assumed tropical:) [On him is incumbent the payment of a hundred deenars]: but properly one should say عَيْنٌ, because it is identical with what precedes it (Sb, TA.) b5: And The half of a dánik [app. deducted] from seven deenars: (K, TA:) mentioned by Az. (TA.) b6: And (tropical:) Gold, (K, TA,) in a general sense; as being likened to the organ [of sight], in that the former is the most excellent of the metals, like as the latter is the most excellence of the organs. (TA.) A9: And (tropical:) The sun itself; (A, K, TA;) as being likened to the organ [of sight], because the former is the most noble of the stars, like as the latter is the most noble of the organs. (TA:) or (K, TA) the عَيْن of the sun; (S, Msb, TA;) i. e. the شُعَاع thereof; (K, TA,) [meaning its rays, or beams,] upon which the eye will act remain fixed: (TA:) or [more commonly] the عَيْن means the قُرْص [q. v., that is disk] of the sun. (KL.) [Using it in the first of these senses.] one says, طَلَعَتِ العَيْنُ (tropical:) [The sun rose], and غَابَتِ العَيْنُ [The sun set]. (Lh, TA.) A10: And (assumed tropical:) A thing's نَفْس [i. e. its self]; (S, Mgh, Msb, K, TA;) and its ذَات [which means the same]; (K, TA:) and its شَخْص, which means nearly, or rather exactly, the same as its ذات; (TA;) [and likewise a man's person, as does also ↓ عِيَانٌ, (see exs. in Har pp. 20 and 45,) and the material substance of a thing;] and its أَصْل [as meaning its essence, or constituent substance]: (TA:) pl. أَعْيَانٌ, (Mgh, Msb, TA,) not أَعْيُنٌ nor عُيُونٌ. (Mgh, TA.) One says, هُوَ هُوَ عَيْنًا and هُوَ هُوَ بِعَيْنِهِ (assumed tropical:) (It is it itself, or he is he himself]: (S, TA:) بِ when prefixed to عَيْن, [thus] used as a corroborative, being redundant. (Mughnee in art. بِ.) and لَا آخُذُ إِلَّا دِرْهَمِى بِعَيْنِهِ (assumed tropical:) [I will not take aught save my dirhem itself]. (S.) And أَخَذْتُ مَالِى

بِعَيْنِهِ (assumed tropical:) I took my property itself. (Msb.) and هذِهِ أَعْيَانُ دَرَاهِمِكَ (Lh, TA) and دَرَاهِمُكَ بِأَعْيَانِهَا (Lh, Mgh, * Msb, TA) (assumed tropical:) These are thy dirhems themselves]. And هُمْ إِخْوَتُكَ بِأَعْيَانِهِمْ (assumed tropical:) [They are thy brothers themselves]. (Msb.) And عَيْنُ الرِّبَا occurs in a trad. as meaning (assumed tropical:) Usury itself. (TA.) [مَوْضِعٌ بِعَيْنِهِ, a phrase very frequently occurring in the L and TA &c., means (assumed tropical:) A certain, or particular, place: and in a similar manner بِعَيْنِهِ is used after the mention of a plant &c.] One says also جَآءَ بِالأَمْرِ مِنْ عَيْنٍ صَافِيَةٍ i. e. (assumed tropical:) [He brought forth, brought to light, or declared, the affair] from its very essence. (TA.) And بِالحَقِّ بِعَيْنِهِ means (assumed tropical:) With truth, clearly and manifestly. (TA.) [In grammar, اِسْمُ عَيْنٍ means (assumed tropical:) A real substantive; the name of a real thing; also termed اِسْمُ ذَاتٍ; and sometimes termed عَيْنٌ alone: opposed to اِسْمُ مَعْنًى i. e. an ideal substantive.]

A11: عَيْنٌ ثَاقِبَةٌ means (assumed tropical:) Certain, or sure, news or information. (A and TA in art. ثقب.) A12: And العَيْنُ [sometimes] signifies (assumed tropical:) Knowledge; [or rather sure, or certain, and manifest, knowledge;] which is also termed عَيْنُ اليَقِينِ. (TA.) A13: And (assumed tropical:) Might (العِزُّ). (TA.) b2: And (assumed tropical:) Health and safety (العَافِيَةُ). (TA.) b3: And (assumed tropical:) Thirst; and so الغَيْنُ. (TA in art. غين.) A14: And (assumed tropical:) The صُورَة [which generally means form, or the like: but it has many other significations; one of which is essence, before mentioned as a meaning of عَيْنٌ]. (TA.) A15: And it signifies also النَّاحِيَةٌ [app. as meaning (assumed tropical:) The part, or point, towards which one directs himself]: (K, TA:) or, accord. to some, particularly that of the قِبْلَة [i. e. that towards which one directs his face in prayer]: (TA:) [or] it signifies also the true direction of the قِبْلَة: (K, TA:) or the part that is on the right of the قِبْلَة of El-'Irák: [whence] one says, نَشَأَتِ السَّحَابَةُ مِنْ قِبَلِ العَيْنِ (assumed tropical:) [The cloud rose from the part on the right of the قبلة of El-'Irák]: (S: [see also خَسْفٌ:]) or this means, from the direction of the قبلة of El-'Irak; and the Arabs say that this scarcely ever, or never, breaks its promise [of giving rain]: when it rises from the direction of the sea, and then goes northward, one says عَيْنٌ غُدَيْقَةٌ; and this is usually most disposed to rain: (TA:) غُدَيْقَة is a dim. of magnification, meaning abounding with water. (TA in art. غدق.) Also (assumed tropical:) The clouds (سَحَاب) that have come from the direction of the قِبْلَة: (K, * TA:) or, from the direction of the قبلة of El-'Irák: or, from the right thereof: (K, TA:) and it is said in the B to signify [simply] السَّحَابُ [the clouds]; (TA;) and so الغَيْنُ. (TA in art. غين.) And, accord. to Th, مَطَرُ العَيْنِ signifies (assumed tropical:) The rain that is from the direction of the قِبْلَة: or, from the direction of the قبلة of El-'Irák: or, from the right thereof. (TA.) The saying of the Arabs مُطِرْنَا بِالعَيْنِ (assumed tropical:) [We were, or have been, rained upon by the عين] is allowed by some, but disapproved by others. (TA.) b2: And [hence, app.,] (assumed tropical:) The rain that continues during some days, (S, K, TA,) some say five, and some say six, or more, (TA,) without clearing away. (S, K, TA.) A16: عَيْنٌ signifies also (assumed tropical:) Usury; syn. رِبًا; (K, TA; [see also عَيْنُ الرِّبَا above;]) and so ↓ عِينَةٌ. (TA.) And (assumed tropical:) An inclining in the balance; (Kh, Mgh, K, TA;) said to be the case in which one of the two scales thereof outweighs the other: (TA:) one says, فِى المِيزَانِ عَيْنٌ, meaning (assumed tropical:) In the balance is an unevenness; (S, TA;) a little inclining in the tongue thereof: and the word is fem. (TA.) b2: And (assumed tropical:) The tongue [or cock, itself,] of the balance. (TA.) b3: And (assumed tropical:) A scale of a balance; i. e. either of the two scales thereof. (TA.) Also (assumed tropical:) A small بَيْت [meaning partition, or part divided from the rest,] in a chest. (TA.) b2: And (assumed tropical:) A مِحَشَّة [app. meaning a thing in which حَشِيش, or dry herbage, is put]. (TA.) b3: [And (assumed tropical:) Either half, or one side, of a خُرْج, or pair of saddle-bags.] And A certain bird, (K, TA,) yellow in the belly, أَخْضَر [generally in a case of this kind meaning of a dingy, or dark, ash-colour or dust-colour] in the back; of the size of the [species of collared turtle-dove called]

قُمْرِىّ. (TA.) Also (assumed tropical:) [The letter ع;] one of the letters of the alphabet, (S, K,) of those termed حَلْقِيَّة and مَهْجُورَة. (K. [See art. ع.]) b2: and (assumed tropical:) The middle [radical letter] of a word [of the triliteral-radical class; the root of such a word being represented by فعل]. (TA.) b3: In the calculation by means of the letters ا, ب, ج, د, &c., it denotes Seventy. (TA.) عِينٌ, originally عُيْنٌ, pl. of أَعْيَنُ [q. v.]: (S, K: *) A2: and also, (as a contraction of عُيُنٌ, IB, TA,) pl. of عِيَانٌ: (AA, S, IB:) [and of عَيُونٌ.]

عَيَنٌ The quality denoted by the epithet أَعْيَنُ [q. v.; i. e. width in the eye; &c.]; (S;) and so ↓ عِينَةٌ. (Lh, TA.) [See also 1, last sentence; where both are mentioned as inf. ns.]

A2: See also عَيْنٌ, in the third quarter of the paragraph, in four places.

A3: And see the paragraph here following.

عِينَةٌ: see the next preceding paragraph. b2: Also The part that surrounds the eye of a ewe; (K, TA;) like the مَحْجِر of a human being. (TA.) b3: And Goodly appearance: so in the saying, هٰذَا ثَوْبُ عِينَةٍ [This is a garment of goodly appearance]. (S, K) b4: See also عَيْنٌ, latter half, in three places. b5: Also i. q. سَلَفٌ [in buying and selling; i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: or payment for a commodity to be delivered at a certain future period with something additional to the equivalent of the current price at the time of such payment: or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain future period: but it seems to be in most cases used in one or another of the senses expl. in what here follows]. (S, Mgh, Msb, K, TA.) and one says, بَاعَهُ بِعِينَةٍ meaning بِنَسِيْئَةٍ [i. e. He sold it upon credit, for payment at a future time]: (A, Mgh: [see 8:]) or, as some say, [and more commonly,] العِينَةُ is the buying what one has sold for less than that for which one has sold it: and ↓ العَيَنُ signifies the same: (Mgh:) or, accord. to Az, the selling a commodity for a certain price to be paid at a certain period, and then buying it for less than that price with ready money: [see 2, last quarter:] this is unlawful when the buyer makes it a condition with the seller that he shall buy it for a certain price; but when there is no condition between them, it is allowable accord. to Esh-Sháfi'ee, though forbidden by some others; and he used to call it the sister of usury: and the sale of a commodity by the purchaser [thereof upon credit] to other than the seller of it, on the spot (lit. in the sitting-place), is also termed عِينَةٌ; but is lawful by common consent: (Msb:) or it is the case of a man's coming to another man to ask of him a loan, which the latter does not desire to grant, coveting profit, which is not to be obtained by a loan, wherefore he says, “I will sell to thee this garment for twelve dirhems upon credit, for payment at a certain time, and its value is ten [which thou mayest obtain by selling it for ready money]. ” (KT: in some copies of which the word thus expl. is [erroneously] written العَيْنِيَّةُ instead of العِينَةُ.) [See also زَرْنَقَةٌ. The word is generally held to be derived from عَيْنٌ as signifying “ ready money ” or “ ready merchandise. ”] b6: Also The مَادَّة [meaning accession to the strength or forces] of war: (K, * TA:) used in this sense in a verse of Ibn-Mukbil [in which it is shown to be so used as being likened to the accession, to the quantity of milk, which has collected and become added to that previously left in the udder: see مَادَّةٌ]. (TA.) لَقِيَهُ عِيَنَةً: see 3.

عَيْنُونٌ A certain plant, found in El-Andalus, that attenuates the humours of the body, when cooked with figs. (TA.) عِيَانٌ an inf. n. of 3. (S, Msb.) b2: [And Clear, evident, manifest, open, or public: thus, by the Pers\. word اَشْكَارْ, the KL explains عيان, which, in my copy of that work, is written عَيَان, evidently, I think, a mistranscription for عِيَان, an inf. n. of 3, used in the sense of a pass. part. n., agreeably with a well-known license, lit. meaning ocularly seen: see ضِمَارٌ, under which I have rendered its contrary by “ unseen; not apparent. ”] b3: See also عَيْنٌ, latter half.

A2: Also A certain iron thing among the appertenances of the فَدَّان, (S, K,) or فَدَان [i. e. plough], this word (فدان) written in the copies of the S, [as in the K,] with teshdeed to the د, but, as IB says, it is without teshdeed when signifying the implement with which ploughing is performed: accord. to AA, the لُؤْمَة, i. e. the سِنَّة [or share] with which the earth is ploughed up, is called the عِيَان when it is upon the فَدَان [or plough]: or, accord. to the M, the عِيَان is a ring at the extremity of the لُؤْمَة and the سليب. [app. a mistranscription] and the دُجْرَانِ [two pieces of wood upon which the share is bound]: (TA:) pl. [of pauc.] أَعْيِنَةٌ and [of mult.] عُيُنٌ, with two dammehs; (K;) or عِينٌ, originally of the measure فُعْلٌ [i. e. عُيْنٌ]; (S;) accord. to AA, عِينٌ, with kesr only; accord. to IB, عُيُنٌ, with two dammehs, and, when the ى is made quiescent, عِينٌ, not عُيْنٌ. (TA).

A3: اِبْنَا عِيَانٍ means Two birds, (K, TA,) from the flight, or alighting-places, or cries, &c., of which, the Arabs augur: (TA:) or two lines which are marked upon the ground (S, K) by the عَائِف [or augurer], by means of which one augurs, from the flight, &c., of birds; (S;) or which are made for the purpose of auguring; (TA;) then the augurer says, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ [O two sons of 'Iyán, hasten ye the manifestations] (K, * TA: [see 1 in art. خط:]) in the copies of the K, اِبْنَا is here erroneously put for اِبْنَى or, as some say اِبْنَا عِيانٍ means two well-known diviningarrows: (TA:) and when it is known that the gaming arrow of him who plays therewith wins, one says, جَرَى ابْنَا عِيَانٍ [app. meaning The two sons of 'Iyán have hastened. i. e. the two arrows so termed: as seems to be indicated by (??) cited in the L (in which it is followed by the words بِالشِّوَآءِ المُضَهَّبِ with the roast meat (??) thoroughly cooked), and also by what here fel-lows]: (S, L, K. TA:) these [arrows] being called اِبْنَ عِيَانٍ because by means of them the people [playing at the game called المَيْسِر see the winning and the food [i. e. the hastily cooked flesh of the slaughtered camel]. (L, TA.) رَجُلٌ عَيُونٌ (K, TA) and ↓ عَيَّانٌ (TA) A man who smites vehemently with the [evil] eye; as also ↓ مِعْيَانٌ: (K, TA,) pl. [of the first] عينٌ and عُيُنٌ. (K.) عُيَيْنَةٌ: and ذُو العُيَيْنَتَيْنِ and ذُو العُوَيْنَتَيْنِ: see عَيْنٌ, in the former half of the paragraph.

عَيَّنٌ: see the next paragraph, in two places.

رَجُلٌ عَيِّنٌ A man quick to weep. (TA.) b2: And سِقَآءٌ عَيِّنٌ, (S, K,) and ↓ عَيَّنٌ, (K,) the latter less common, and said to be the only instance of an epithet of the measure فَيْعَلٌ with an infirm [medial] radical, or it may be of the measure فَوْعَلٌ or فَوْعَلٌ, and in either of these two cases not without a parallel, (TA,) and ↓ مُتَعَيِّنٌ, (S, K,) (assumed tropical:) A skin, for water, or for milk, having thin circles, or rings, or round places, [likened to eyes,] rendering it faulty: (S:) or of which the water runs forth: (Lh, K:) or new; (K;) or thus عَيِّنٌ and ↓ عَيَّنٌ, in the dial. of Teiyi; and so قِرْبَةٌ عَيِّنٌ in that dial.: the pl. of عيّن applied to a skin is عَيَائِنُ, with hemzeh because the place thereof is near to the end. (TA.) عَيَّانٌ: see عَيُونٌ.

عَائِنٌ Smiting with the [evil] eye. (S, TA.) b2: And (assumed tropical:) Flowing water: (S:) or so مَآءٌ عَائِنٌ; from عَيْنُ المَآءِ. (TA.) b3: See also عَيْنٌ, third quarter.

عَائِنَةٌ: see عَيْنٌ, first quarter, in two places: b2: and again, third quarter, in two places. b3: One says also, رَأَيْتُ عَائِنَةً مِنْ أَصْحَابِهِ, meaning I saw a party of his companions who saw me. (TA.) b4: And رَأَيْتُهُ بِعَائِنَةِ العِدَا I saw him where the eyes of the enemy were seeing him. (TA.) b5: And عَائِنَةُ بَنِى فُلَانٍ The herds, or flocks, or herds and flocks, (أَمْوَال,) and pastors, of the sons of such a one. (S.) أَعْيَنُ A man wide in the eye: (S, Mgh:) or large and wide therein. (Lh, TA:) or large in the black of the eye, with width [of the eye itself]: (K.) fem. عَيْنَآءُ; (S:) when is applied to a woman as meaning beautiful and wide in the eyes (Msb:) pl. عِينٌ, (S, Msb,) originally عُيْنٌ (S.) b2: Hence. (S,) عينٌ is an appellation of Wild oxen; (S, K, TA:) as an epithet in which the quality of a subst. predominates: (TA:) and أَعْيَنُ, of the wild bull, (S, ISd, K,) which one should not call ثَوْرٌ أَعْيَنُ: (ISd, K:) and عَيْنَآءُ, of the (??) (S:) and women are likened to these wild animals. (TA,) b3: عَيْنَاءُ also signifies, applied to a sheep or goat (شَاة), Of which the eyes are black one the rest white; and some say, or the converse thereof: in this sense used as an epithet. (TA.) b4: (??) A good or beautiful, word or saying (??) a woman beautiful and wide on the eyes (Msb:) opposed to عَوْرآءُ. (??) b5: And. applied to a ?? i. q. ??: (K) [i. e. accord. to the TK. which is followed by Freytag, applied to a rhyme or meaning Having what is termed ??: (see De Sacy's Ar. (??), see, ed., ii. 657) but this explanation may be conjectural; and, (??) the meaning may be (assumed tropical:) (??) an effective an applied to a verse on an ode] b6: And i. q. ?? (K) [accord. to the TK as an epithet applied to land, and meaning (assumed tropical:) Black likened to the eye of the buffalo; for ?? was sometimes termed by the Arabs خُضْرَة. but this explanation also may be conjectural; and ا rather think that it is so, and that by خَضْرآءِ is here meant (assumed tropical:) a bucket with which water has been drawn long, so that it has become green or blackish; (see أَخْضرْ,) agreeably with the following explanation, which is immediately subjoined in the K]. b7: And A water-skin (قِرْبَة) ready to become lacerated, or rent, (K, TA, [see عَيْنٌ,]) and worn out. (TA.) مَعَانٌ [A place in which one is seen]. One says, القَوْمُ مِنْكَ مَعَانٌ [in which the last word is app. a mistranscription. for بِمَعَانٍ, as in Har p. 22,] The people, or party are [in a place] where thou sees them with thine eye. (TA.) b2: And A place of alighting or abode, (K, TA,) and one in which one is known to be, (TA.) So in the saying, الكُوفَةُ مَعَانٌ مِنهْا [El-Koofeh is a place of our alighting or abode, &c.,] (TA.) مَعِينٌ Smitten with the [evil] eye; as also ↓ مَعْيُونٌ, the complete form: (S, TA:) or, accord. to Ez-Zejjájee, the former has this meaning, but ↓ المَعْيُونُ means اَلَّذِى فِيهِ عَيْنٌ [in which the last word is probably a mistranscription for عَيْبٌ; so that the meaning is, in whom is a fault, or defect], (L, TA.) A poet says, (S,) namely, 'Abbás, (TA,) قَدْ كَانَ قَوْمُكَ يَحْسَبُونَكَ سَيِّدًا

↓ وَإِخَلُ أِنَّكَ سَيِّدٌ مَعْيُونُ [Thy people, or party, used to reckon thee a chief; but I think that them art a chief (??) with the evil eye, or, perhaps, in whom is a fault, or defect]. (S, TA.) b2: مَآءٌ مَعِينٌ and ↓ مَعْيُونٌ (S, K:) (assumed tropical:) Water of which one has reached the (??) or sources, by digging: (S:) or water that is apparent (ظَاهِرٌ, for which the CK has ظاهرٌ), (K, TA,) seen by the eye, (TA,) running upon the surface of the earth: (K, TA:) Bedr Ibn-(??) El-Hudhalee says.

↓ مَآءٌ يُجِمُّ لِحَافِرٍ مَعْيُونِ [meaning Water collecting for a digger of which the springs have been reached by digging]; the last word, it as said, being put by him in the gen. case because of the proximity (??) a word (??) that case, agreeably with a poetic license of which there are many (??) مَعْيُونٌ, as it is an epithet (??) Respecting the measure of مَعِينٌ, which (??) from عَيْنُ المَآءِ. and explain as meaning (??) the source apparent, (??) (??) some say that it is an (??) of مَفْعُولٌ though not having a verb; and some, that of the measure فَعِيلٌ, from المعْنُ signifying the drawing of water. (TA.) In the say إِنْ كَانَتِ البَشَرُ مَعِينًا لَا تُنْزَحُ, meaning [If the (??) one] having a running spring, (that was not (??) entirely exhausted,] معينا is made masc. to (??) with the word [??, which is masc. in form though fem. by usage]; or it is thus because (??) imagined to be of the measure فَعِيل, in the sense of the measure مَفْعُول; or because it is for ذَاتَ مَعِينٍ, i. e. [having] water running upon the surface of the earth. (Mgh.) In the Kur xxxvii.

44. [and in like manner in lvi. 18.] مَعِين is used as meaning (assumed tropical:) Wine running upon the surface of the earth, like rivers of water. (Jel.) b3: عَيْنٌ

↓ مَعْيُونَةٌ means (assumed tropical:) A spring, or source, having a continued increase of water (Aboo-Sa'eed, TA.) مُعَيَّنٌ (assumed tropical:) A garment figured with eyes (S in art. برج:) or a garment in the figuring of which are small تَرَابِيع [app. meaning quadrangular forms (in the CK تَرْبِيع)] like the eyes of wild animals. (K.) b2: And (assumed tropical:) A bull having a blackness between his eyes: (K:) or a bull; so called because of the largeness of his eyes: or so called because having spots of black and white, as though there were eyes upon his skin. (Ham p. 293.) b3: And (assumed tropical:) Locusts (جَرَاد) which, when stripped of the integument, are seen to be white and red: mentioned by Az in art. ينع, on the authority of ISh. (TA.) A2: [Also, as pass. part. n. of 2, (assumed tropical:) Individuated, or particularized; i. e. distinguished from the generality, or aggregate: &c.: see the verb. Hence] نِيَّةٌ مُعَيَّنَةٌ means [A distinct, particular, or special, purpose; lit.] a purpose made distinct: and it is allowable for one to attribute the action to the purpose, tropically; and thus to say ↓ نِيَّةٌ مُعَيِّنَةٌ [A distinguishing purpose], using the act. part. n. (Msb.) مُعَيِّنٌ: see an ex. of its fem. in what next precedes.

مِعْيَانٌ: see عَيُونٌ. [And see also مُعْتَانٌ.]

مَعْيُونٌ and its fem.: see مَعِينٌ, in six places.

مُعْتَانٌ An explorer of a people or party, who is sent before to seek for herbage and water and the places where rain has fallen, (K, TA, [in the CK, المِعْيانُ is erroneously put for المُعْتَانُ,]) and who searches for news or tidings. (TA.) مُتَعَيِّنٌ: see عَيِّنٌ.

(ع ي ن) : (الْعَيْنُ) هِيَ الْمُبْصِرَةُ وَجَمْعُهَا أَعْيُنٌ وَأَعْيَانٌ وَعُيُونٌ (وَمِنْهَا) حَدِيثُ عَلِيٍّ أَنَّهُ قَاسَ الْعَيْنَ بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا وَعَنْ ابْن عَبَّاسٍ لَا يُقَاسُ الْعَيْنُ فِي يَوْمِ غَيْم إنَّمَا نَهَى عَنْ ذَلِكَ لِأَنَّ الضَّوْءَ يَخْتَلِفُ فِي السَّاعَةِ الْوَاحِدَةِ فَلَا يَصِحَّ الْقِيَاسُ (وَبِتَصْغِيرِهَا) سُمِّيَ عُيَيْنَةُ بْنُ حِصْنٍ الْفَزَارِيّ وَبِنْتُهُ أُمُّ الْبَنِينَ وَهُوَ الَّذِي قَالَ لَهُ أُسَيْدَ بْنُ حُضَيْرٍ وَقَدْ رَآهُ مَادًّا رِجْلَيْهِ بَيْن يَدَيْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَا عَيْنَ الْهَجْرَسِ أَيْ يَا صَغِيرَ وَيَا عُيَيْنُ تَحْرِيفٌ (وَرَجُلٌ أَعْيَنُ) وَاسِعُ الْعَيْنَيْنِ (وَبِهِ سُمِّيَ) مَنْ أُضِيفَ إلَيْهِ حَمَّامُ أَعْيَنَ وَهُوَ بُسْتَانٌ قَرِيبٌ مِنْ الْكُوفَةِ (وَالْعَيْنُ الْمَضْرُوب مِنْ الذَّهَبِ) خِلَاف الْوَرِقِ (وَالْعَيْنُ) أَيْضًا لِلنَّقْدِ مِنْ الدَّرَاهِمِ وَالدَّنَانِير لَيْسَ بِعَرْضٍ (قَالَ)
وَعَيْنُهُ كَالْكَالِئِ الضِّمَارِ
يَهْجُو رَجُلًا بِأَنَّ عَطَاءَهُ النَّقْدَ الْحَاضِرَ كَالْغَائِبِ الَّذِي لَا يُرْجَى (وَمِنْهَا) عَيْنُ الشَّيْءِ نَفْسِهِ يُقَالُ خُذْ دَرَاهِمَكَ بِأَعْيَانِهَا وَلَا يُقَالُ فِيهَا أَعْيُنٌ وَلَا عُيُونٌ (وَعَيْنُ الْمَتَاعِ) خِيَارُهُ (وَأَعْيَانُ الْقَوْمِ) أَشْرَافُهُمْ إمَّا لِأَنَّهُ لَا يُنْظَرُ إلَّا إلَيْهِمْ أَوْ لِأَنَّهُ كَأَنَّهُمْ عُيُونُهُمْ الْمُبْصِرَةُ (وَمِنْ) ذَلِكَ قَوْلهمْ لِلْإِخْوَةِ لِأَبٍ وَأُمٍّ (بَنُو الْأَعْيَانِ) (وَمِنْهُ) حَدِيث عَلِيٍّ أَعْيَانُ بَنِي الْأُمِّ يَتَوَارَثُونَ دُونَ بَنِي الْعَلَّاتِ (فَالْأَعْيَانُ) مَا ذُكِرَ وَبَنُو الْعَلَّاتِ الْإِخْوَةُ لِأَبٍ وَاحِدٍ وَأُمَّهَاتٍ شَتَّى (وَأَمَّا الْحَدِيثُ الْآخَر) «الْأَنْبِيَاءُ بَنُو عَلَّاتٍ» فَمَعْنَاهُ أَنَّهُمْ لِأُمَّهَاتٍ مُخْتَلِفَة وَدِينُهُمْ وَاحِدٌ (وَالْعَلَّة) الضَّرَّةُ وَقِيلَ الرَّابَّةُ وَكِلَا التَّفْسِيرَيْنِ صَحِيحٌ نِسْبَةً إلَّا أَنَّ الْأَوَّلَ أَصَحُّ وَحَقِيقَتُهَا الْمَرَّةُ مِنْ الْعَلَلِ وَهُوَ الشُّرْبُ الثَّانِي كَأَنَّ مَنْ تَزَوَّجَهَا بَعْدَ ضَرَّتِهَا نَهِلَ مِنْ الْأُولَى وَعَلَّ مِنْ الثَّانِيَةِ (وَقَوْلُهُ) وَإِنْ كَانَتْ الْبِئْرُ مَعِينًا لَا تَنْزَحُ أَيْ ذَاتَ عَيْنٍ جَارِيَةٍ مِنْ قَوْلِهِمْ عَيْنٌ مَعْيُونَةٌ حَكَاهُ الْأَزْهَرِيُّ وَكَانَ الْقِيَاسُ أَنْ يُقَالُ مَعِينَةٌ لِأَنَّ الْبِئْرَ مُؤَنَّثَةٌ (وَإِنَّمَا) ذَكَّرَهَا حَمْلًا عَلَى اللَّفْظِ أَوْ تَوَهُّمِ أَنَّهُ فَعِيلٌ بِمَعْنَى مَفْعُول أَوْ عَلَى تَقْدِيرِ ذَاتِ مَعِينٍ وَهُوَ الْمَاءُ يَجْرِي عَلَى وَجْهِ الْأَرْضِ وَفِيهِ كَلَامٌ ذَكَرْتُهُ فِي الْإِيضَاحِ (وَالْعِينَةُ) السَّلَفُ (وَيُقَالُ) بَاعَهُ بِعِينَةٍ أَيْ بِنَسِيئَةٍ مِنْ عَيْنِ الْمِيزَان وَهُوَ مَيْلُهُ عَنْ الْخَلِيلِ لِأَنَّهَا زِيَادَةٌ وَقِيلَ لِأَنَّهَا بَيْعُ الْعَيْنِ بِالرِّبْحِ وَقِيلَ هِيَ شِرَاءُ مَا بَاعَ بِأَقَلَّ مِمَّا ابْتَاعَ وَاعْتَانَ أَخَذَ بِالْعِينَةِ وَمِنْهُ قَوْلُ ابْنُ مُقْبِلٍ
وَكَيْف لَنَا بِالشُّرْبِ إنْ لَمْ يَكُنْ لَنَا ... دَرَاهِمُ عِنْدَ الْحَانُوتِيِّ وَلَا نَقْدُ
أَنَدَّانُ أَمْ نَعْتَانُ أَمْ يَنْبَرِي لَنَا ... أَغَرُّ كَنَصْلِ السَّيْفِ أَبْرَزَهُ الْغِمْدُ
(وَقَوْلُ) ابْنِ عُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - إذَا تَبَايَعْتُمْ بِالْعِينِ وَاتَّبَعْتُمْ أَذْنَابَ الْبَقَرِ الْحَدِيثَ (الْعِينُ) مَا ذُكِرَ وَاتِّبَاعُ أَذْنَابِ الْبَقَرِ كِنَايَةٌ عَنْ الْحِرَاثَةِ (وَالْمَعْنَى) إذَا اشْتَغَلْتُمْ بِالتِّجَارَةِ وَالزِّرَاعَةِ وَتَرَكْتُمْ الْجِهَادَ ذَلَلْتُمْ وَطَمِعَ الْكُفَّارُ فِي أَمْوَالِكُمْ (وَأَمَّا قَوْلُهُ) تَعَيَّنْ عَلَيَّ حَرِيرًا أَيْ اشْتَرِهِ بِبَيْعِ الْعِينَةِ فَلَمْ أَجِدْهُ.

عين: عَيَّن (بالتشديد): خصص أعد. (هلو ابن جبير ص38، 48، تاريخ البربر 1: 32).
عَيَّنَه لحُجَّة: أعَّده ليحكم في القضية. (ميرسنج) ص26، ص42 رقم 174).
عَيَّن: حدد التبلغ الذي يجب على دافع الضريبة دفعه وقدَّره تعسفاً. (معجم البيان).
عَيَّن: عني باختيار عبارة من كتاب. ففي المقري (3: 255): فقال الشيخ بعد أن أردت القراءة من أوله افتح أثناء الأوراق ولا تعين وما خرج لك من ترجمة من جهة اليمين فاقرأها.
عَيَّن فلاناً: أصابه بالعين، عانه. ففي ديوان الاخطل (ص16 ق): فقالت ما أجمل هذا فعينته فسقط من دابته فمات. (رايت) وكذلك عند بوسييه.
عَيَّن على فلان: وضع عليه عيناً أي جاسوساً. (مملوك 1،1: 182).
عَيَّن على: سدَّد، صوَّب إلى. (دلابورت ص140، بوشر بربرية، هلو) وسدد البندقية أو المدفع. (هلو).
عينّ: عينه له: قاومه، ثبت له، صمد له.
عَيَّن: شرّفــ، جعله من الأعيان. (فوك).
عَيَّن: أخرج عيناً، أخرج برعماً، كمم، برعم. (ابن العوام 1: 539).
عَينَّ: عينَّ الثمر: تلف، فسد، تعفن (بوشر).
عاين إلى فلان: نظر إليه. (معجم مسلم).
عاين: حدد، قدر يقال مثلاً: عاين المكيال أي حدد مقداره. (المقري 1: 810).
تعينّ: قاوم، ثبت، صمد. (فوك).
متعين: أكيد، ثابت، واضح، جلي، شائع، علني، متحقق، معروف. (هلو).
تعين: مرادف تبين. ففي كرتاس (ص192): ورأى أن ضلالهم قد تبين. وفي كتاب عبد الواحد (ص 34). بأي حق نحبس مسلماً ولم يتعين لنا عليه حق.
انظر: (معجم الماوردي والمقدمة 1: 18).
تعين: شرف. صار شريفاً وجيها عليّ المنزلة: (دي ساسي طرائف 2: 29) ولم يعرف الناشر هذا المعنى فاتهم المقريزي (ص125 رقم 33) بأنه قد أفصح عن أفكاره بصورة مبهمة، وهو مخطئ في ذلك. (عبد الواحد ص18، المقري 3: 414).
ومن هذا: متعين أي شريف، وجيه، خطير، معتبر. (ابن جبير ص306) ورجل كريم (فوك)., ويقال أيضاً: ذو التعين. (المقري 2: 764).
تعين: تحدد. تهدد. ففي المقدمة (2: 51): المباني المتعينة للسقوط. أي المباني المهددة بالسقوط (المقدمة 1: 406).
التعين مصدر تعين: الجرد، وضع قائمة جرد، إحصاء. (أماري ديب ص177) وعليك أن تقرأ فيه: فعلى البلد تعين تركته بالشهادة.
تعاين. تعاين لها: رآها رأي العين. (المقدمة 3: 430).
تعاين على فلان: راقبه. ففي ألف ليلة (برسل 2: 484): فقالوا له أنت تتعاير علينا، والصواب تتعاين. وفي طبعة بولاق: تراقبنا.
اعتان. اعتيانهم البحر: خوضهم أخطار البحر ومجابهتم لها. (دي سلان تاريخ البربر 1): عين: العين قائمة: العين التي لا ترى ولا تبصر مع أن حدقتها صحيحة سالمة. (أبو الوليد ص630). وانظر ما يأتي بعد ذلك من معاني أخرى لهذا القول.
على الراس والعين: أقسم برأسي وعيني. (ألف ليلة 1: 60).
نصب العين: رأى العين، على عيني بحضوري. (فوك).
بالعين: يظهر أن معناها شخصياً، بالذات. ففي الجريدة الآسيوية (851، 1: 58): وكان السلطان رحمه يسأل عن أهل قسنطينة بالعين والاسم ويسأل عن أحوالهم.
سقط من أعين الناس: فقد تقدير الناس واعتبارهم له واحترامهم. (معجم الطرائف).
نزل من عين الملك: زالت حظوته عند الملك ونزول من العين: زوال الحظوة. (بوشر).
اجتمع العين بالعين: بلغ الأمر حد القتال، بدأ القتال. ففي كرتاس (ص161): فلم تجتمع العين بالعين إلا والمسلمون قد خامر قلوبهم الرعب وولوا الأدبار واخذوا في الفرار.
وكذلك التقى الأعيان بالأعيان، وهذا صواب قراءة العبارة وفقاً لما جاء في مخطوطتنا (كرتاس ص217). وفي المطبوع منه: فلما تقارب الجمعان والتقى العيان بالعيان. وكذلك: وقعت العين على العين (كوسج طرائف ص110).
اخذتني عيني: غلبني النوم. ففي رياض النفوس (ص41 و): فأخذتني عيني فنمت ثم انتبهت. وفيه (ص79 ق): بعدما خرجت عني بساعة أخذتني عيني فنمت. ويقال كذلك: غلبتني عيني. (القزويني 2: 13،2، ابن بطوطة 4: 20). وكذلك: ثم مرت بي عيني فرقدت.
غلبتني عيني بالدموع: لم استطع الامتناع عن البكاء. (رياض النفوس ص85 و).
عين: عيون غائرة. (ألكالا) وقد اتبعت في هذا المعنى ما قاله فكتور. وعند نبريجا: عيون متقلصة.
عَيْن: جاسوس. ومنها: العيون وهو اللذين يطلعون على مواضع العدو أثناء الحرب. ففي ياقوت (3: 755): العين الطليعة للعسكر. وفي تاريخ البربر (2: 296): والتقت عيون القوم فكانت بينهم حرب.
عين: برج الإنذار، برج الرصد والمراقبة. ففي تاريخ البربر (2: 302): واقتحم برجاً كان هنالك عيناً على المسلمين. وفي ابن خلدون (4: 33و): حين استولى القسطلانيون على طريف صارت عينا على من يروم الجواز من الغزاة.
عين: شيء جوهري أصلي. ففي شكوري (ص177 ق): وقد ألفت له هذا الكتاب لكي يطلع منه على عيون ما ألفيته في مرضه من أقوال الحكماء وفيه بعد ذلك: القول في عيون من تشريح المعدة.
وقد تستعمل كلمة عين أحياناً مضافة إلى اسم لتدل على شيء مفضل، ففي حيان- بسام (1: 78و) مثلاً: وحمل معه عيون ذخائره وخاصَّة حرمه وفي ديوان مسلم بن الوليد. يمضي الأمور المشكلات عيونها. أي عيون الأمور المشكلات بمعنى أصعب الأمور. وما يقوله شارح الديوان ليس صحيحاً. وقد تبنى السيد دي غويه التفسير الذي ذكرته.
بعينه: بذاته. (بوشر).
عيناً عينا: إرباً إرباً، جزءاً جزءا. (رولاند).
عين النبات: لا يعني البرعم والكم فقط (لين، بوشر) بل: نامية، قضيب فتي ناشئ على جذر النبات، فسيلة. وزمعة أيضاً. (فوك، ألكالا، ابن بطوطة 4: 335، ابن العوام 1:13،2: 155، 187) واقرأ في ابن العوام عين وفقاً لما جاء في مخطوطتنا بدون أداة التعريف.
عَيْن: زردة. حلقة. (ألكالا) وفيه عين الشبكة. (بوشر، ألف ليلة 1: 632).
عين: ربقة، أنشوطة. (ابن العوام 1: 151).
عين: عروة الزر. (ألكالا، همبرت ص19).
عَيْن في المغرب: إجاص وشجرة الأجاص. (معجم الادريسي، باجني مخطوطات، باربييه، دلابورت ص146، بليسييه ص348) وهي اختصار عيون البقر الذي يعني الأجاص الأسود ويقال بدل هذه الأخيرة العيون بقر. وعين عند المستعيني ميعة يابسة وصمغ الأجاص.
والعامة في الأندلس تسمية عنبقر وعيبقر. (انظر الكلمتين).
ومن أصناف الأجاص، عين بر النصارى. أي شاهلوج، أجاص أخضر. (مارتن ص102).
وعين الثور: صنف من الأجاص المخمَّل. (عشر سنوات ص366) وهو أجاص كبير أزرق كما توحي به الكلمة العربية. وعين الغزال وهو أجاص كبير الحجم قاتم اللون. (عشر سنوات ص366).
وعين القطوس (عين القط) وهو أجاص أخضر (عشر سنوات ص366).
عين: أوراق الكراث الخضر. (ألكالا).
عين: حفرة صغيرة للعبة يقال لها سيجة. (لين عادات 2: 64).
عَيْن: نقطة براقة. لماعة (انظرها في مادة زئبق). وفي ابن البيطار (2: 411): حجر اللازورد الذي فيه عيون الذهب.
عين: عينة، مسطرة، نموذج. (فان دن برج ص48).
عين: إحدى جيبي الخُرج (لين دون شاهد، ألف ليلة 3: 200، 214).
ذهب عين: دينار من الذهب الخالص. (ألكالا) وفي رحلة ابن بطوطة (4: 350): بخمسين ألف دينار من الذهب العين. وفي عقود غرناطة: في ستة عين قشتالية ريقية.
العينان: نقود الذهب والفضة. ففي العبدري (ص37 و): فبدو برقة يتقايضون - لا يجري بينهم فيها درهم ولا دينار وهذا حالهم في العينين يجهلون بها أثمان الأشياء.
عين قائمة: عقار، مال ثابت. (معجم الماوردي). عين: صنبور، حنفية. (دلابورت ص165).
عين: احتفال قديم على شرف الينابيع والآبار. (الكالا).
عيون: بيض يوضع في ماء غالٍ من غير أن يمزج، بيض مغلي. ففي ابن البيطار (1: 197 مادة بيض) والرعاد منه والعيون معتدلة بين هذين في كثرة الغذاء وسرعة النزول، والهولنديون يسمونها بما معناه عيون العجل.
عيون: حلي من النحاس والفضة مربوطة بشريط من الحرير تعلقها النساء في أطراف البرقع. (لين عادات 1: 67).
عيون: نظارات، عوينات. (بوشر، هلو).
أعيان من مصطلح الكيمياء القديمة؟ ففي أماري (654): صححت لديه صنعة الكيمياء
ألا إنها الأدب وقلب الأعيان
لانه بدل الحديد بالذهب. والكلمات التي وضعتها بين النجمتين غير مفهومة ولا واضحة عندي.
ذات الأعين: انظرها في ذات.
عين البقرة، مثل عين البقر: بهار. العرار (بهار البر)، كارجشم ومعناه عين البقر، خطم العجل. (بوشر).
عين النبت: هو في القاهر: بثور في الوجه. ولعله يشبه الصدأ. (نيبور رحلة ص34).
عين الثمرة: سرة الثمرة، تجويف الثمرة المقابل لذنبها. (بوشر).
عين الحجل: هو في الشام نوع صغير الشكل من البهار. (ابن البيطار 1: 182).
عين الحجلة: نبات اسمه العلمي: Adonis autaumnalisL.. ( براكس مجلة الشرق والجزائر 8: 345).
عين الحوت: عرق اللؤاؤ. (ألكالا).
عين الحية: انجرة، حريق، قريص.
(المستعيني مادة انجرة). وغشاش الأدوية يخلطون بذوره مع الكمون البري الذي يشبهه في الشكل، غير أن بذوره أكبر منه قيلا وليس لها رائحة. (الجريد الآسيوية 1861، 1: 19).
العين الأخضر: نيلة (المستعيني في مادة طين اخضر).
عيون الديكة: هوحب شبيه بحب الخرنوب (ابن البيطار 2: 226) ويستعمل بدلاً من العيار للوزن كما يستعمل حب الخرنوب. يقول ليون (ص278) إنه حب لوبيا غرب الهند الصغير الأحمر والأسود المعروف بإنجلترا يسمى هنا عين الديك، وهو نصف خرنوبة.
عين زهرة: وسط الزهرة الشعاعية الشكل كزهرة الأقحوان. (بوشر).
عين السردوك (عين الديك): اسم النرجس في قرى المغرب. (باجني ص32).
(أعين السرطان = سنجسبويه، ابن البيطار 1: 57) نقلاً عن ابن جزلة.
عين السُمّاقة: ذكرت في مخطوطة الاسكوريال بين الأشياء التي يبيعها النقلي، أي بائع النقل وهو ما ينتقل به على الشراب. (سيمونه).
عين الطاحونة: قادوس، وهو ثقب كبير واسع الأعلى ضيق الأسفل يلقن الحب الذي يمر به شيئاً فشياً في الطاحونة. (بوشر).
عين العقل: شعور، إحساس، عاطفة، وجدان، رأي، مَيْل، هوى، قوة الإدراك. (بوشر).
عين أعلى: اسم البهار بالسريانية حسب ما يقول ابن البيطار (1: 18) أو عين البقر.
عين القحبة: صنف من حبوب الزجاج. (بركهارت نويبه ص269).
عينه في قرنه: نبات اسمه العلمي: Squalus Zygaena يكتبها (هيني في كُرْنه). عين القط= بابونج (سنج).
عين القط: نوع من الحجارة الكريمة. ففي قائمة أموال اليهودي: ومن عتيق غليظ ردى يسمى عين القط (كذا). فهل هو عين الهر؟ عين من كرنب: صنف من الملفوف (اللهانة) إذا قطع نما واستمر طول السنة، ملفوف مكور أو تفاحي أي مسدير كالتفاح. (ألكالا).
عين النعجة: صنف من العنب. (هويست ص30).
عين النور: هي الشمس عند الشعراء. (دوماس عادات ص290).
عين الهدهد: اسم بافريقية لنبات اسمه العلمي: Myosotis Palustris. ( ابن البيطار 1: 22،2: 226).
عين الهر: صنف من اللازورد وهو الياقوت الأزرق نجمي الشكل أو على شكل جديلة زرقاء فاتحة اللون تضرب إلى البياض، ويكون على شكل نجمة إذا قطع ولم يصقل. ويسمى بالألمانية Sternsaphir. ( انظر هيلجن في (زيشر مجلة لغة مصر مايس 1868 ص54، تموز 1868 ص83). وقدذكر في المقدمة (1: 325) مع أحجار كريمة أخرى، كما ذكر في مجموعة تاريخ أرمينية ليروسيه (1: 544).
عَيْني: بحصر المعنى. (المقدمة 3: 100).
عَيْنِيَّة: هي بالأندلس نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120). عَينْيَّة: عينية، مسطره نموذج. (محيط المحيط).
عينون: كحلة، سنبل الكلب، السنا البلدي، ألوين، غسلة، (ابن البيطار 2: 226، 237، 278).
عيان: رآه بعين البصيرة. (زيشر 20: 26 رقم 7).
عيان: حقيقة الشيء، واقع الشيء. (عبد الواحد ص72).
عوين: واحدته عوينة: أجاص. (همبرت ص52 تونسية).
عوينات (جمع): محار بحري، محارات. (بوشر).
عوينات: نظارات. (بوشر، محيط المحيط).
عياني: شاهد عياني: شاهد رأي الشيء بعينه. (بوشر).
عيّنة: عينه، مسطرة، نموذج. (بوشر).
عينة: جند، مفرزة من الجند، تجريدة. (روتجرز) (ص166، وانظر ص172).
عينة: فتى جميل، غلام جميل. (ألف ليلة برسل 7: 52).
أعين: ظبي. وعل. حسب ما يقول كاترمير في الجريدة الآسيوية (1838، 2: 488 - 489).
وانظر في مادة بقر الوحش.
تعيين: تعين، جراية، حصة الجندي اليومية من الطعام والشراب. (بوشر، مارسيل، هلو ويرن ص11).
تعيين: عمل مفروض، سخرة. (همبرت ص222).
تعيين: تعريفة، بيان الأسعار. (هلو).
تعيين: دخل، إيراد، ريع، وما يجب دفعه سنويا عن الأرض المستأجرة. ففي العقد الغرناطي: الرندة والتعيين. وقد كتبت الكلمة الأولى فيه رنطة أيضاً، وهي الكلمة الأسبانية renta.
معين (ضبط الكلمة غير معروف): وهو نبات اسمه العلمي Daphn oleoides ( المستعيني مادة مازريون، ابن البيطار 2: 522). معين: المعينون. (ابن جبير ص150) = الأعيان أي الرؤساء، وكذلك في (ص152).
معينون: حامية، حراس البيوت والعمارات المحجوزة. (بوشر).
مُعينّ: شكل ذو أربعة أضلاع متساوية له زاويتان حادتان متقابلتان وزاويتان منفرجتان.
معين: رومب (آلة موسيقية).
شبيه بالمعين: سطح لا تكون أضلاعه الأربعة المحيطة به متساوية ولا الزوايا قوائم بل يكون كل متقابلين من أضلاعه وزواياه متساويين. (بوشر، محيط المحيط).
معينة: صنف من السمك. (ياقوت 1: 886) غير إنه عند القزويني (1: 119) معية.
معيون: ذكرت في ديوان الهذليين (ص124 البيت الرابع). حرف الغين:

رب

أ1 رَبَأَ, [aor. ـَ inf. n. رَبْءٌ,] He, or it, was, or became, high, or elevated: (K:) [or] he, or it, was, or became, high, or elevated, so as to overtop, or overlook, what was around or adjacent; as also ↓ ارتبأ. (M, K.) You say, رَبَأَتِ الأَرْضُ, (M, TA,) inf. n. رَبْءٌ, (M,) The ground rose: and some read, in the Kur xxii. 5 and xli. 39, رَبَأَتْ instead of رَبَتْ; because, as Zj says, when a plant is about to appear, the earth rises thereat. (M, TA.) And you say also, رَبَأَ عَلَى جَبَلٍ and ↓ ارتبأ and ↓ اربأ He took a high and commanding position upon a mountain, or ascended upon it, (أَــشْرَفَ عَلَيْه,) to look. (TA.) And مَا عَرَفْتُ فُلَانًا لِى ↓ حَتَّى أَرْبَأَ I knew not such a one until he became within a commanding, or near, view of me; syn. أَــشْرَفَ. (T.) And رَبَأَ عَلَى شَرَفٍ He ascended upon an eminence [to watch] lest an enemy should come unawares upon a party. (TA.) And رَبَأْتُ المَرْبَأَةَ and ↓ اِرْتَبَأْتُهَا I ascended upon the place of observation. (S.) And رَبَأَ القَوْمَ, (S, M, K, *) aor. ـَ (M, K,) inf. n. رَبْءٌ; (S, M;) and رَبَأَلَهُمْ; (T, M, K;) and ↓ اِرْتَبَأَهُمْ; (S;) He was, or became, [or acted as,] a scout to the party, (T, S, M, * K,) upon an eminence. (M.) And رَبَأَ لَنَا فُلَانٌ, and ↓ ارتبأ, Such a one was, or became, or acted as, a scout to us. (S.) b2: رَبَأْتُ بِكَ عَنْ كَذَا, aor. and inf. n. as above, means I exalted thee [or held thee] above such a thing: (M:) and رَبَأْتُ بِكَ أَرْفَعَ الأَمْرِ I exalted thee [in the highest degree]: (IJ, M:) and رَبَأْتُ بِنَفْسِى

عَنْ عَمَلِ كَذَا [I held myself above the doing such a thing]: (Har p. 265:) and إِنِّى لَأَرْبَأُ بِكَ عَنْ هٰذَا الأَمْرِ Verily I exalt thee [or hold thee] above this thing, (S, Har ubi suprà, TA,) and do not approve of it for thee: (Har, TA:) as though properly signifying I betake myself with thee to an elevated place of observation, in honour of thee, and in care, or solicitude, for thee, and preserve thee and keep watch for thee as a scout and a watchman: (Har ubi suprà:) [this usage of the verb, as is shown in the TA, is what is meant by its being said that] رَبَأَ is also syn. with رَفَعَ. (K.) b3: رَبَأَ المَالَ He preserved, guarded, or took care of, (TA,) and put into a good, or right, state, (K, TA,) the property, or cattle. (TA.) b4: See also 3. b5: رَبَأَ فِى الأَمْرِ He looked into the thing, or affair, and considered. (TA.) b6: رَبَأْتُ فِيهِ, accord. to Fr, means عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew; app. meaning I tried, proved, or tested, him, and so knew what he knew]. (TA. [See the phrase لَأَ خْبُرَنَّ خَبَرَكَ.]) b7: مَا رَبَأَ رَبْأَهُ He did not know, or had no knowledge of, nor did he desire, him, or it: (M:) or he did not know, or had no knowledge of, and did not prepare himself for, him, or it: (Lh, M:) or he did not care for, mind, heed, or regard, him, or it: (T:) or مَا رَبَأْتُ رَبْءَ فُلَانٍ means I did not know such a one, nor care for, mind, heed, or regard, him. (S, K. *) A2: رَبَؤُوا لَهُ They collected for him of every kind of food, (M, K, *) milk and dates &c. (M.) A3: جَآءَ يَرْبَأْ فِى

مِشْيَتِهِ He came bearing himself heavily, or sluggishly, in his gait. (M, K. * [Like يَرْنَأُ.]) A4: See also what next follows.2 ربّأهُ, inf. n. تَرْبِئَةٌ, He made it to pass away; (K, TA;) namely, property: so in the Tekmileh: in the K, ↓ رَبَأَ is likewise mentioned, in an earlier part of the art., as meaning أَذْهَبَ; but the context in the K compared with that in the Tekmileh seems to show that this is a mistake. (TA.) 3 رابأ He watched, or observed, a thing; (M, K; *) as also ↓ رَبَأَ and ↓ اربأ and ↓ ارتبأ: (TA:) he guarded (حَارَسَ, T, M, K) men, (M,) or a man, (T, K, *) being guarded by him. (T.) b2: He was cautious of, or he feared, a thing, (T, * S, K, *) or a man; (M;) inf. n. مُرَابَأَةٌ. (T, S. [In one of my copies of the S, رَبَأْتُ الشَّىْءَ مَرْبَأَةً is erroneously put for رَابَأْتُ الشىء مُرَابَأَةً.]) 4 أَرْبَاَ see 1, in two places, near the beginning: A2: and see also 3.8 ارتبأ He stationed himself, or stood, upon a place such as is called مَرْبَأٌ. (T.) See also 1, in five places.

A2: And see 3.

رَبْأَةٌ, (K,) written by El-Munáwee رَبَأَةٌ, but it is not certain, (TA,) The [kind of leathern vessel for water called] إِدَاوَة that is made of four skins; (K;) made of four skins because of its largeness. (MF.) رَبَآءٌ [High ground]. You say أَرْضٌ لَا رَبَآءَ فِيهَا وَلَا وَطَآءَ, with medd in each case, [A land in which is no high ground nor low ground.] (T.) رَبِىْءٌ: see what next follows, in two places.

رَبِيْئةٌ (T, S, M, O, K) and ↓ رَبِىْءٌ (S, O) and ↓ مُرْتَبِىءٌ (T in art. رمى) A scout; (T, S, M, O, K;) but only (O, TA) such as is stationed upon a mountain or some elevated spot, (T, * O, TA,) whence he looks out: (O, TA:) [perhaps also signifying scouts; for the word طَلِيعَةٌ by which the first is explained in the S and M and O and K, and the second also in the S and O, means “ a scout ” and “ scouts: ”] pl. [of the first]

رَبَايَا. (S, O.) The first is fem. because the طليعة is also called عَيْنٌ, and عين is fem.: but Sb states that this last word in the sense of طليعة is masc. and fem.; fem. originally, and masc. as being turned from [the signification of] a part [i. e. an eye] to [that of] the whole [person]. (M.) AA cites, as an ex. of ↓ رَبِىْءٌ فَأَرْسَلْنَا أَبَا عَمْرٍو رَبِيْئًا [And we sent Aboo-' Amr as a scout]: (TA:) from a poem of 'Abd-Esh-Shárik El-Juhanee. (Ham pp. 218 et seqq.) رَابِىءُ الضُّرَبَآءِ [The superintendent, or supervisor, of the players at the game called المَيْسِر, whose place is behind them]. (TA in art. رقب.) مَرْبَأٌ and ↓ مَرْبَأَةٌ (S, M, K) and ↓ مُرْتَبَأٌ (S, K) and ↓ مِرةبَآءٌ (TA as from the K [but not in the CK nor in my MS. copy of the K]) An elevated place of observation, or upon which a person is stationed to watch; (S, K;) the place of the رَبِيْئَة [or scout]. (M.) b2: And hence, the first of these words, (S,) or ↓ the second, (T, M,) The مَنَارَة [or perch], (T,) or place, (S, M,) of the hawk, or falcon, (T, S, M,) upon which he stands, (S,) or upon which he mounts. (M.) A rájiz suppresses the ء, saying, مُقَيَّدَا ↓ بَاتَ عَلَى مَرْبَاتِهِ [He passed the night upon his perch, shackled]. (T.) مَرْبَأَةٌ and مَرْبَاةٌ: see the next preceding paragraph, in three places.

مَرْبَآءٌ, (M, and so in copies of the K,) accord. to IAar, with medd and fet-h, (M,) or ↓ مِرْبَآءٌ, (M, and so in the K accord. to the TA,) the latter preferred by Th, (M,) A stair, or ladder. (IAar, M, K.) مِرْبَآءٌ: see مَرْبَأٌ; and مَرْبَآءٌ.

مُرْتَبَأٌ: see مَرْبَأٌ.

مُرْتَبِىءٌ: see رَبِيْئَةٌ.

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.

شَرَفٌ:
بالتحريك، وهو المكان العالي، قال الأصمعي:
الــشرف كبد نجد، وكانت منازل بني آكل المرار من كندة الملوك، قال: وفيها اليوم حمى ضرية، وفي الــشرف الرّبذة، وهي الحمى الأيمن، والشّريف إلى جنبها يفصل بينهما التسرير، فما كان مشرقا فهو الشريف وما كان مغربا فهو الــشرفــ، وقال الراعي:
أفي أثر الأظعان عينك تلمح؟ ... نعم لا تهنّا، إن قبلك متيح
ظعائن مئناف، إذا ملّ بلدة ... أقام الجمال باكر متروّح
تسامى الغمام الغرّ ثمّ مقيله ... من الــشرف الأعلى حساء وأبطح
قال: وإنّما قال الأعلى لأنّه بأعلى نجد، وقال غيره:
الــشرف الحمى الذي حماه عمر بن الخطّاب، رضي الله عنه، وقد ذكر في سرف من باب السين، ومــشرف من قرى العرب: ما دنا من الريف، واحدها شرفــ، وهي مثل خيبر ودومة الجندل وذي المروة، وقال البكري: الــشرف ماء لبني كلاب ويقال لباهلة، والــشرف: قلعة حصينة باليمن قرب زبيد بين جبال لا يوصل إليها إلّا في مضيق لا يسع إلّا رجلا واحدا مسيرة يوم وبعض الآخر، ودونه حراج وغياض، أوى إليه علي بن المهدي الحميري المستولي على زبيد في سنة 550، وهذا الحصن لبني حيوان من خولان يقال له شرف قلحاح، بكسر القاف. والــشرف الأعلى: جبل أيضا قرب زبيد، وقال نصر: الــشرف كبد نجد، وقيل: واد عظيم تكتنفه جبال حمى ضرية، وقال الأصمعي: وكان يقال من تصيّف الــشرف وتربّع الحزن وتشتّى الصّمّان فقد أصاب المرعى. وشرف البياض: من بلاد خولان من جهة صعدة باليمن. وشرف قلحاح والــشرف: جبلان دون زبيد من أرض اليمن. وشرف الأرطى: من منازل تميم. وشرف السّيالة: بين ملل والروحاء، وفي حديث عائشة، رضي الله عنها: أصبح رسول الله، صلّى الله عليه وسلّم، يوم الأحد بملل على ليلة من المدينة ثمّ راح فتعشّى بــشرف السيالة وصلّى الصّبح بعرق الظبية. والــشرف: موضع بمصر، عن الأديبي، ينسب إليه أبو الحسن عليّ بن إبراهيم بن إسماعيل الــشرفــي الفقيه الشافعي الضرير، روى كتاب المزني عن الصابوني، روى عنه أبو الفتح أحمد بن بابشاذ وأبو إسحاق إبراهيم بن سعيد الحبّال، وتوفي في سنة 408. والــشرف: من سواد إشبيلية بالأندلس، ينسب إليه أبو إسحاق إبراهيم بن محمد الحاكم الحضرمي الــشرفــي، كان فقيها مقدما في الأيّام العامرية أديبا خطيبا ممدحا صاحب شرطة المواريث والصلاة والخطبة بجامع قرطبة، روى عن أبي عمر أحمد بن سعيد بن
حزم وغيره، وكان معتنيا بالعلم مكرما لأهله، له رواية ودراية، ومات في شعبان سنة 396، وقال سعد الخير: الــشرف بلد بحذاء مدينة إشبيلية يحتوي على قرى كثيرة عليه أشجار الزيتون، وإذا أراد أهل إشبيلية الافتخار قالوا: الــشرف تاجها لكثرة خيره. وشرف البعل، ذكر في البعل: صقع بالشام، وقيل: جبل في طريق الحاج من الشام.