رأى: رأى: المصدر منه رُؤْيا (دي ساسي طرائف 1: 81).
ورأى في القرآن الكريم إذا أسندت إلى الباري تعالى فمعناها علم فيما يقول المفسرون. ومثله ما جاء في كليلة ودمنة (ص285): الحمد لله الذي علَّمكما مِمَّا رأى.
ورأى تأتي بمعنى visum est ei باللاتينية مثل: فرأى إعمال الحيلة. وكذلك بمعنى: رضي، ارتضى (معجم الإدريسي).
رأيت الوحوش التي كنت تأكلين أما كان لها آباء وأمهات. أي ماذا تظنين أو ما رأيك في الوحوش التي كنت الخ (كليلة ودمنة ص262)، وفي الفخري (ص74): تَرَى هذا النجَّاب إلى أين يمشي في هذا الوقت. أي ما ظنك أو ما رأيك بهذا النجاب، الخ؟ (ولا أدري لماذا طبع الناشر نُرِي).
كما يقال: ما ترى (ويجرز ص31)، ففي النويري (الأندلس ص477): ما ترى فيما نحن فيه. كما يقال: كيف رأيت. ففي كليلة ودمنة (ص11): كيف رأيت عظم حيلتي مع صفر جثَّتي.
ورأى: تأمل، تروَّى. ففي رحلة ابن بطوطة (3: 46): أرأيت إن اجتمعوا عليه ما يكون من العمل، أي هل ترويت ما سيحصل إن اجتمعوا عليه؟ ورأى: تشاور، ائتمر، تآمر (معجم الإدريسي).
رأيتُ رَأْياً: وجدت وسيلة (كوسج طرائف ص 100).
رأى عجباً: تعجب، استغرب (بوشر).
ألا ترى إلى فعله: أرأيت شيئاً مثل هذا؟ وكذلك: ما ترى طيب هذه الليلة أي هل رأيت ليلة طيبة مثل هذه الليلة؟ وما ترى ما جاءت به أو أما ترى ما جاءت به (معجم الطرائف).
تَرَى، أَتَرَى، يا تَرَى، ريت (تصحيف رَأَيْتُ) يا ريت، يا هل ترى. هذه الألفاظ تستعمل في لغة العامة فنجدها مثلاً كثيرة الورد في ألف ليلة وفي قصة عنتر مستعملة للتعجب، كما أنها تدل على الاستفهام عما يرغب فيه، فيقال مثلاً: ترى متى يرجع. ويا ابن أخي ترى متى يجمع الله شملنا وشملك (كوسان قواعد العربية والعامية ص330، فليشر معجم ص76).
وفي المعجم اللاتيني - العربي نجد an numquid أم وأَتُرا، و ergon Ahjbvh, estne أَتُرا ولَعَلَّ. و ( numquid) num هل وتُرَى، و Putasm لَعَلَّما وأتُرَامَا، وفي معجم فوك: تُرى في مادة nunquid. والتاء في جميعها مضمومة. كما جاء في الفخري وربما وفقاً للمخطوطة، ففيها (ص371): يقال أنه ملأ بركة من الذهب فرآها يوماً وقد بقي يَعُوزها حتى تمتلئ وتفيض شيء يسير فقال تُرَى أعيش حتى املأها فمات قبل ذلك، ويُقال أن المستنصر شاهَدَ هذه البركة فقال تُرَى أَعِيشُ حتى أُفْنِيهَا وكذلك فعل.
وفي طرائف فريتاج (ص74) عليك أن تقرأ: كيف حاله يا تَرى بدل نرَى التي غيرها الناشر ب ((بني)) وهو مخطئ. ومعناها: كيف صحته! ويا ترى في معجم بوشر معناها: مما يرتاب فيه، من المشكوك فيه.
يا ريت: إن شاء الله (بوشر).
يا ريتني كنت أعرف أن: يا ليتني كنت أعرف أن (بوشر).
أَرَى: جعله يرى، أطلع على. ويقال بدل أراه أي جعله يراه وأطلعه عليه، أراه له، ففي كليلة ودمنة (ص140): أريد أن أريها لصديق لي.
ترأّى. تَرَيَّا مع: تشاور مع (فوك).
ارتأى: تأمل، أمعن في الفحص (المقدمة 3: 228).
رَأْي. رَأْيَ العَينِ: مشاهدة (فوك).
ورَأْي: فكرة، خطة، ففي كرتاس (ص 6)، فقال الرأي ما رأيت. أي أن فكرتك تعجبني فأنا أفضل العمل بها. ويطلق بخاصة على الفكرة الحسنة والخطة الحكيمة، ففي تاريخ البربر (2: 274): وشاور في ذلك كبار التابعين وأشراف العرب فرأوه رأياً.
ورأي في علم الفقه: قياس (انظر لين) وفقهاء العراق الذين ليس لديهم إلا أحاديث قليلة يقولون بالرأي ولذلك أطلق عليهم أهل الرأي وأصحاب الرأي. وكان أبو حنيفة رئيس هذا المذهب.
أما في الحجاز فالأمر على خلاف هذا فمالك بن أنس والشافعي وتلاميذهما فكانوا من أصحاب الحديث. وأما الظاهرية الذين ينكرون الرأي فقد كانوا أكثر تمسكاً بالحديث (المقدمة 3: 2 وما يليه).
وآراء فقهاء العراق التي تعتمد على القياس والتي جمعت بعد ذلك تؤلف علماً مستقلاً يسمى الرأي. ففي المقري (1: 622): كان فقيهاً في الرأي حافظاً، وفي (1: 623): كان عالماً بالرأي. وفي حيان (ص27 ر): روى الحديث كثيراً وطالع الرأيَ.
ولابد أن نلاحظ أن كلمة الرأي تعني عند المالكية والشافعية والحنابلة شيئاً أكثر مما تعنيه كلمة القياس. فهم يتهمون فقهاء الحنفية بالإسراف في استعمال القياس فيتركون ما جاء في القرآن والسنّة وأقوال الأئمة من قبلهم اعتماداً منهم على الرأي (انظر ابن خلكان 1: 272 مع تعليقة دي سلان في الترجمة 1: 534 رقم 1).
الرأي والمشورة: نقرأ في كرتاس (ص114) أن المهدي جعل المرتبة الأولى من مراتب حاشيته إلى العشرة والمرتبة الثانية إلى الخمسين وجعل الخمسين للرأي والمشورة، أي جعل منهم مستشاريه.
ولهذا التعبير معنى أخر لأن الفقيه عبد الله ابن ياسين كان يتولى السلطة العليا على البربر الذين يدور عليهم الكلام وأنهم حين لم يرتضوه ((عزلوه عن الرأي والمشورة))، ويمكن أن نفترض أنه كان يصدر أوامره بصورة مشورة لكيلا يجرح مشاعرهم.
رأي وأمان: عفو عام، يقال مثلاً: أعطى الرأي والأمان للجميع أي عفا عنهم جميعاً (بوشر).
رأي وراء وري أيضاً (من القبطية راي)، انظر زيشر (لغة مصر 1868 ص55، ص83): نوع من حوت سليمان (صومون)، منه كبير يزن ثلاث لبرات (كيلو ونصف)، ومنه صغير أبيض براق أحمر مؤخر الذنب، وهذا النوع الأخير يلمحه أهل مصر ويطلقون عليه اسم صير (انظر المصنفين اللذين ذكروا في معجم الإدريسي).
وراي: سردين وهو سمك صغير يعلب مكبوساً بالزيت (بوشر).
وراي: كتابة الكلمة الإسبانية ray أي ملك (ابن بطوطة 3: 318) وانظر ويندوس (ص75).
وراي: كتابة الكلمة الهندية رايا أو راجا أي ملك (ابن بطوطة 3: 318)، وفي (4: 85) من رحلة ابن بطوطة: ري، وفي إحدى مخطوطاتها: راي. وفي مسالك الأبصار (تعليقات 13: 219): الرا.
راية: كانوا في ميدان سباق الخيل يركزون في آخر المضمار علماً، ومن هذا أصبحت كلمة راية ترادف كلمة غاية وهي نهاية الميدان. فيقال مثلاً: كانت قرطبة منتهى الغاية ومَرْكَز الراية (بسام 3: 1 ق). وفي قلائد العقيان (ص58): ووله نَظْم وَنَثْر ما قصرا عن الغاية ولا اقصرا عن تلقي الراية.
أهل الراية: كان يطلق هذا الاسم على جماع من العرب من مختلف القبائل اجتمعوا تحت راية واحدة، وقد نزلوا ما وراء القاهرة. انتظر ابن خلكان (1: 386) وما يليها.
ذوات الرايات: هنّ البغايا في الجاهلية لأنهن كن يرفعن راية على مساكنهن ليعرفن (الفخري ص144).
راية: سمك الراي (رولاند).
رُؤْيَا: يقال لتمنى السعادة لمن يريد النوم: ليلتكم سعيدة، فيجاب: برؤياكم (بوشر).
رُؤْيَة: فجر، طلوع النهار، في القسم الأول من معجم فوك، وفي القسم الثاني منه: يرقان، صَفَر، أبو صفار.
رُؤْيَة: رأي، فكرة (بوشر).
رُؤْيَة: سيماء، مظهر، هيئة (بوشر).
رِئَاءً، نجد عند العبدري (58 ق) العبارة: فعل ذلك رثاءً وسُمْعَةً وهي تعني معنى آخر غير الذي ذكره كل من فريتاج ولين. وذلك لأنه يقول: وأصروا على الوقوف بعرفة يوم الجمعة (ولم يكن اليوم الصحيح للوقوف) فيبطلون حجَّهم - رئاءً وسمعة. ومعنى هذا عند العبدري: جهرة وعلانية.
تَرْأَى. مرأى العقل: رأي، فكرة (بوشر).
مُرْيءٍ (فهرس) ومُورِي أيضاً: وهو في الإسطرلاب خيط صغير يربط بالكبير ويتحرك ابتداء من المركز.
ومُرْيء: إبرة تشبه عقرب الساعة.
ومُرْئٍ: مشير، دال، وربوة صغيرة في فلك البروج بين برج الجدي أو برج الحمل وبين برج القوس. ويسمى أيضاً مري راس الحمل أي الدال على راس الحمل (دورن) وهو المري عند ألف استر (2: 235).
مراء تصحيف مُراآة: رياء (أماري ص21).
مراء تصحيف مُراآة: رياء، فريسية (بوشر).
مِرْآة: مراية، سجنجل، وهي اسم جنس عند الإدريسي (معجم الإدريسي).
ومرات تصحيف مِراة (المقري 2: 284)، وانظر فليشر (بريشت ص207).
ومرا وتجمع على أَمْرِيَة (فوك، ألكالا)، وهذا الجمع أمرية موجود في كتاب أبي الوليد، ففيه (ص796): الأمرية التي تنظر بها النساء وجوههن.
ومرآة: نظّارة، عوينات، ففي ابن البيطار (2: 4): وإذا اتخذ منه (السبج) مراة نفع من ضعف البصر الحادث عن الكبر وعن علة حادثة وأزال الخيالات وبدء نزول الماء.
ويذكر ألكالا الجمع العامي أَمْرِيَة بمعنى ( antojos, espejulos antojos) .
مراة هِنْديَّة: مراة الهند (أنظرها في مادة هند). مُرْئِيّ: منظور، معاين، ظاهر (بوشر).
مَرِيَّة: برج يطوف عليه العسس (معجم الإدريسي).
مِرَايَة: وتجمع على مِرايات ومري: مرآة، بلورة يرى الناظر فيها نفسه (بوشر).
مِرَاية: مرآة سحرية، فانوس سحري (آلة تعكس الصور مكبرة) (برتون 1: 370).
مُراياه، تصحيف مراآة: نفاق، دَجَل، تضليل بالمظاهر (بوشر).
مِرَاياتيّ: صانع المرايا وبائعها (بوشر).

ر

أى

رَأَى, (S, M, &c.,) for which some say رَا [suppressing the ء and the ى,] (M,) and some say رَآءَ, (T in art. بوأ, and M and K in art. ريأ,) like خَافَ, (TA in the latter art.,) formed by transposition, (T in art. بوأ,) first Pers\. رَأَيْتُ, (M, Msb, K, &c.,) for which some say رَيْتُ, without ء, (T, S, M,) but the former is that which is general and preferred, (T, M,) aor. ـَ (T, S, M,) for which يَرْأَى, agreeably with the root, is said by none except [the tribe of] Teym-erRibáb, (T, M,) or by such as require this form in poetry, (S,) sec. Pers\. fem. sing. and pl., alike, تَرَيْنَ, so that you say تَرَيْنَنِى [with an affixed pronoun], and if you will you may say تَرَيْنِّى, incorporating one ن into the other by teshdeed, (S,) imperative رَ and إِرْءَ (Az, T, S, M,) the people of El-Hijáz saying رَ dual رَيَا, pl. masc.

رَوْا and fem. رَيْنَ, and Teym saying اِرْءَ &c., (T, M,) inf. n. رُؤْيَةٌ (T, S, M, Msb, K) and رِيَّةٌ, (T, M, K,) the former being altered to رُوْيَةٌ and then to رُيَّةٌ and then to رِيَّةٌ, (T, M,) and رَأْىٌ (T, S, K) and رَآءَةٌ, (S, M, K, [in the CK رَأَة,]) like رَاعَةٌ [in measure], (S,) in which the ة is not necessarily a restrictive to unity, (M,) and رَايَةٌ (K [but this I do not find elsewhere]) and رِئْيَانٌ, (Lh, M, TA,) for which last we find in the copies of the K رُؤْيَان, (TA,) He saw [a person or thing] with the eye: (S:) in this sense the verb has [only] one objective complement: (S, Msb:) you say, رَأَيْتُهُ (T, M, Msb, K) and ↓ اِستَرْأَيْتُهُ, (T, M, K,) for which some say اِسْتَرَيْتُهُ, (T, M,) and ↓ اِرْتَأَيْتُهُ, (T, M, K,) for which some say اِرْتَيْتُهُ, (T, M,) all signifying the same, (T, M, K,) I saw him, or it, (a person and a thing, Msb) with the eye; (T, M, Msb, K, TA;) [or so,] and also, with the mind. (M and K in relation to the first, and K in relation to all.) رُؤْيَةٌ is of several sorts: (TA:) first, it signifies The seeing with the eye: (M, K, TA:) and with what serves for the same purpose as the organ of sight; as in the saying in the Kur [ix. 106], وَقُلِ اعْمَلُوا فَسَيَرَىاللّٰهُ عَمَلَكُمْ [And Say thou, Work ye, for God will see your work]; because the sense of sight cannot be attributed to God: (TA:) [and similar to this is the phrase, رَأَى فِيهِ كَذَا He saw in him such a thing: and رَأَى مِنْهُ كَذَا He experienced from him such a thing.] Secondly, The seeing by supposition, or fancy; as in the saying, أَرَى أَنَّ زَيْدًا مُنْطَلِقٌ [I suppose, or fancy, that Zeyd is going away]. (TA.) Thirdly, The seeing by reflection, or consideration; as in the saying [in the Kur viii. 50], إِنِّى أَرَى مَا لَا تَرَوْنَ [Verily I see by reflection, or consideration, what ye see not]. (TA.) Fourthly, The seeing with the mind, or mentally; [the opining, or judging, a thing; a sense in which the inf. n. رَأْىٌ is more commonly used;] (M, * K, * TA;) as in the saying in the Kur [liii. 11], مَا كَذَبَ الفُؤَادُ مَا رَأَى [The heart did not belie what he mentally saw]. (TA.) [Of these meanings, other exs. here follow; with exs. of similar meanings.] b2: An ex. of رَا for رَأَى occurs in the saying of a poet, مَنْ رَا مِثْلَ مَعْدَانَ بْنِ َحْيَى

[Who has seen the like of Maadán the son of Yahyà? the measure being وَافِر, with the first foot reduced to مُفْعَلْتُنْ]. (M.) الحَمْدُلِلّٰهِ عَلَى

رِيَّتِكِ, for رُؤْيَتِكَ, altered in the manner explained above, [meaning Praise be to God for the seeing of thee,] (M, K, *) is a saying mentioned by IAar. (M.) صُومُوا لِرُؤْيَتِهِ means [Fast ye] at the time of seeing it; [referring to the new moon of Ramadán;] i. e., when ye see it. (Mgh.) In the phrase رَأَيْتُهُ قَائِمًا [I saw him standing], قائما is in the accus. case as a denotative of state. (Msb.) رَأْىُ عَيْنِى زَيْدًا فَعَلَ ذَاكَ [My eye saw (lit. my eye's seeing) Zeyd do that] is held by Sb to be an instance of an anomalous use of an inf. n., and is [said to be] the only instance of the kind, among inf. ns. of trans. verbs except سَمْعُ أُذُنِى. (M, TA: but in a copy of the former written رَأْىَ عينى and سَمْعَاذنى.) رَأَيْتُهُ رَأْىَ العَيْنِ means[I saw him, or it,] where the eye, or sight, fell upon him, or it. (TA.) بِعَيْنٍ مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee] is a saying mentioned by Az as meaning hasten thou, (اِعْجَلْ thus in copies of the S and in the TA, or عَجِّلْ as in one copy of the S,) or work thou, (اِعْمَلْ, thus in two copies of the S,) and be as though I were looking at thee: (S, TA:) it is said to one whom you send, and require to be quick; and means pause not for anything, for it is as though I were looking at thee. (TA in art. عين.) رَأَى المَكَانُ المَكَانَ (tropical:) The place faced [or (as we say) looked upon] the place, as though seeing it, (M, TA,) is tropical: (TA:) [and in like manner you say,] دَارِى تَرَى دَارَهُ (tropical:) My house faces [or looks upon] his house. (T, IAth, TA.) b3: رَأَىفِى مَنَامِهِ رُؤْيَا [He saw, i. e. fancied that he saw, in his sleep, a vision, or dream]. (S, Msb, K. *) b4: أَلَمْ تَرَ إِلَى كَذَا [Has thou not considered such a thing, so as to be admonished thereby?] is a phrase used on an occasion of wonder (IAth, K, TA) at a thing, and in rousing the attention of the person to whom it is addressed; as in the saying in the Kur [ii. 244], أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ [Hast thou not considered those who went forth from their houses, so as to be admonished by their case?]; meaning, hast thou not wondered at their act, and has not their case come to thy knowledge? and so in other instances in the same: (IAth, TA:) Er-Rághib says that, when رَأَيْت is made trans. by means of إِلَى, it denotes consideration that leads to the becoming admonished. (TA.) In like manner also, (IAth, K,) أَرَأَيْتَكَ and أَرَأَيْتَكُمَا and أَرَأَيْتَكُمْ, (T, IAth, K,) and to a woman أَرَأَيْتَكِ, and to a pl. number of women أَرَأَيْتَكُنَّ, (T,) [which may be lit. rendered Hast thou, and have ye two, &c., considered?] are expressions used to arouse attention, (IAth, TA,) meaning tell thou me and tell ye two me &c.; (T, IAth, K;) as in the saying in the Kur [xvii. 64], قَالَ أَرَأَيْتَكَ هٰذَا الَّذِى كَرَّمْتُ عَلَىَّ [He said, Hast thou considered? meaning tell me, respecting this whom Thou hast honoured above me]; and in the same [vi. 40 and 47], قَلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللّٰهِ [Say thou, Have ye considered? meaning tell me, if the punishment of God come upon you]; and occurring without the ك in other places thereof: (IAth, TA:) you say also, أَرَأَيْتَ زَيْدًا and أَرَأَيْتَكَ زَيْدًا, meaning Tell thou me [respecting Zeyd]: (Mgh:) and for أَرَأَيْتَ and أَرَأَيْتَكَ [&c.] some say أَرَيْتَ and أَرَيْتَكَ: (S:) the pronunciation without ء is the more common: the ت in أَرَأَيْتَكَ &c. is always with fet-h; and accord. to the grammarians of accredited science, the ك in these cases is redundant; (T;) [i. e.] it is a particle of allocution, to corroborate the pronoun [ت, which it therefore immediately follows in every case, distinguishing the genders and numbers by its own variations, which are the same as those of the pronominal affix of the second person]: (Bd in vi. 40:) [IHsh says,] the correct opinion is that of Sb; that the ت is an agent, and the ك is a particle of allocution: (Mughnee in art. ك:) but sometimes أَرَأَيْتَكَ &c. mean هَلْ رَأَيْتَ نَفْسَكَ &c.; the ك being in this case an objective complement [and the verb being differently rendered according as it has not, or has, a second objective complement, as is shown here by what precedes and what follows]. (T.) In أَتُرَاكَ, also, [from ↓ أُرِىَ, not from رُئِىَ,] meaning اتظنّ [i. e. أَتَظُنُّ, Thinkest thou?], the pronoun [as some term it, but properly the final particle,] is [a particle of allocution] like that in أَرَأَيْتَكَ in the Kur vi. 40 and 47 [cited above; and in the same sense as this latter phrase, أَتُرَاكَ is used, as meaning tell thou me]. (Har p. 570.) b5: When رَأَى means He knew, (S, Msb,) or he thought, (Msb,) it has two objective complements: (S, Msb:) or when it has two objective complements, it necessarily means knowing [or the like]. (Er-Rághib, TA.) [In this case, رَآهُ may be rendered He saw, or knew, him, or it, to be: and he thought, or judged, or held, him, or it, to be; or he regarded, or held, him, or it, as.] Yousay, رَأَيْتُ زَيْدًا عَالِمًا, (S, Msb, *) or حَلِيمًا, (M,) I knew [or saw Zeyd to be learned, or forbearing]; (S, M, Msb;) as though seeing him to be so with the eye: (M:) and I thought him [&c.] to be so. (Msb.) In like manner, also, ↓ تَرَآءَيْتُهُ signifies I thought him to be. (Har p. 211.) يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْىَ العَيْنِ, in the Kur [iii. 11], means They [who were the unbelievers] thinking them [who were fighting in the cause of God] twice as many as they, according to the evidence of the sight of the eye. (TA.) The pass. form of رَأَى has [only] one objective complement: you say, رُئِىَ زَيْدٌ عَاقِلًا, meaning Zeyd was thought [to be intelligent]: (TA:) and اَلَّذِى أُرَاهُ, with the verb in the pass. form, means الذىاظنّ [i. e.

أُظَنُّ, He whom I am thought to be; if from رُئِىَ: or الذىأَظُنُّ, what I think, if from ↓ أُرِىَ: it is often used in the latter sense]. (Msb.) b6: You say also, رَأَى فِى الأَمْرِ رَأْيًا [He formed, or held, an opinion, or a persuasion, or a belief, respecting the affair, or case]: (Msb:) and so فِىالفِقْهِ [in the science of the law]. (S.) and الَّذِى أَرَاهُ That to which I take, or which I hold, as my opinion, or persuasion, or belief. (Msb.) and فُلَانٌ يَرَى رَأْىَ الشُّرَاةِ Such a one holds, or believes, the tenets, or belief, of the شراة [a certain sect of schismatics; pl. of شَارٍ]. (M.) When رَأَى is [thus] used as meaning He held, or believed, it has [only] one objective complement. (Msb.) b7: لَا تَرَ مَا (T, K, TA, [mentioned also in the K in art. ترم, in which art. in the CK CK it is written لا تَرْما,]) and لَا تَرَى مَا, and لَوْ تَرَ مَا, and لَوْ تَرَىمَا, (T, TA, [in copies of the K أَوْتَرَ مَا, which I think a mistranscription, and for which is put in the TA, as on the authority of IAar, اذ تر ما, app. a mistranscription of a mistranscription, i. e. of اوترما,]) and لَمْ تَرَ مَا, (T, K, TA,) in this last case with تَرَ [only, agreeably with a general rule], are forms of expression meaning لَا سِيَّمَا [i. e., virtually, Above all, or especially]: (T, K, TA:) you say, إِنَّهُ لَخَبِيثٌ وَلَا تَرَ مَا فُلَانٌ and وَ لَا تَرَى مَا فُلَانٌ and وَ لَوْ تَرَ مَا فُلَانٌ and وَلَوْ تَرَى

مَا فُلَانٌ and .َلَمْ تَرَ مَا فُلَانٌ [i. e. Verily he is bad, or base, or wicked; and above all, or especially, such a one: وَلَا تَرَ مَا فُلَانٌ, or وَلَا تَرَىمَا فُلَانٌ, properly meaning وَلَا تَرَىمِثْلَ الَّذِى هُوَ فُلَانٌ and thou will not see the like of him who is such a one; مِثْلَ and هُوَ being understood: and in like manner are to be explained the other forms of expression here mentioned]: in all of these forms, فلان is in the nom. case: all are mentioned by Lh, on the authority of Ks. (T, TA.) b8: رَأَتْ is also said of a woman, as meaning She saw what is termed التَّرْئِيَة and التَّرِيَّة, i. e., a little yellowness or whiteness or blood on the occasion of menstruation. (M.) A2: رَأَيْتُهُ [form الرِّئَةُ] I hit, or hurt, (S, M, Msb, K, *) or struck, or smote, (Er-Rághib, TA,) his رِئَة [or lungs]: (S, M, Msb, K, Er-Rághib:) and so وَرَيْتُهُ. (Msb.) b2: And رُئِىَ He had a complaint of his رِئَة [or lungs]; (M;) as also ↓ أَرْأَى. (T, K.) A3: رَأَيْتُ رَايَةً I stuck, or fixed, a banner, or standard, (T in art. رى, and K in the present art.,) into the ground; (TA;) as also ↓ أَرَأَيْتُهَا, (T, K,) as some say: (T:) the latter is mentioned by Lh; but [ISd says,] I hold that it is anomalous, and is properly only أَرَيَيْتُهَا. (M in art. رى, and TA.) A4: رَأَىالزَّنْدُ [like وَرَى and وَرِىَ] The زند [or piece of wood for producing fire] became kindled. (Kr, M, K.) b2: And رَأَيْتُ الزَّنْدَ I kindled the زند. (M, K.) 2 رَأَّيْتُهُ, inf. n. تَرْئِيَةٌ, I held for him, or to him, (Az, T, S,) or I showed, or presented, to him, (M, K,) or I withheld, or retained, or restricted, for him, [i. e. for his use,] (Az, * T, * S, * M, K,) the mirror, in order that he might look in it, (Az, T, S, K,) or in order that he might see himself in it; (M;) as also المِرْآةَ ↓ أَرَيْتُهُ. (M.) b2: See also 3.3 رَآءَيْتُهُ, (M, K,) inf. n. مُرَاآةٌ and رِئَآءٌ, (M,) I faced, so that I saw, him, or it; (M, K;) as also ↓ تَرَآءَيْتُهُ. (M.) b2: Also, inf. ns. as above, [I acted hypocritically, or with simulation, towards him;] I pretended to him that I was otherwise than I really was; (M, K; *) as also ↓ رَأَّيْتُهُ, inf. n. تَرْئِيَةٌ: (K:) both are mentioned by Fr: (T:) [accord. to J,] رَآءَى فُلَانٌ النَّاسَ, aor. ـَ inf. n. مُرَاآةٌ, and رَايَاهُمْ, inf. n. مُرَايَاةٌ, the latter formed by transposition, [which indicates, though written as above in my copies of the S, that we should read رَايَأَهُمْ, inf. n. مُرَايَأَةٌ,] signify the same: (S:) [but it is said in the Mgh that رَايَا (perhaps thus written for رَايَأَ) in the sense of رَآءَى is a mistake: and] رَآءَى signifies [he acted ostentatiously; i. e.] he did a deed in order that men might see it: (Mgh:) or رِئَآءٌ signifies the making a show of what one does to men, in order that they may see it and think well of it: and the acting otherwise than for the sake of God: (Msb, TA:) and it is said in the S to be a subst. [as distinguished from an inf. n.; but why so, I do not see]. (TA.) Hence, in the Kur [cvii. 6], اَلَّذِينَ هُمْ يُرَاؤُونَ Who act hypocritically; when the believers pray, praying with them, pretending to them that they follow the same way [of religion] as they: (M, TA:) or who make a show of their works to men, in order to be praised by them. (Bd.) And مَنْ رَآءَى رَآءَى اللّٰهُ بِهِ He who does a deed in order that men may see it, God will expose his doing so on the day of resurrection. (Mgh) And فَعَلَ ذٰلِكَ رِئَآءً وَسُمْعَةً [He did that in order to make others to see it and hear of it]. (S.) [See also 4.] b3: In the saying of El-Farezdak, satirizing a people, and charging one of their women with that which is not comely, وَ بَاتَ يُرَاآهَا حَصَانًا وَ قَدْ جَرَتْ لَنَا بُرَتَاهَا بِالَّذِى أَنَ شَاكِرُهْ [And he passed the night thinking her chaste, when her two anklets had run to us with that for which I was thankful], by يُرَاآهَا [with حَصَانًا following it] he means يَظُنُّ أَنَّهَا حَصَانٌ, i. e. عَفِيفَةٌ; and by جَرَتْ لَنَا بُرَتَاهَا he means أَنَّهَا أَمْكَنَتْهُ مِنْ رِجْلَيْهَا حَتَّى غَشِيَهَا. (T.) b4: رَآءَيْتُهُ also signifies I consulted with him; or asked his counsel, or advice: (T, K: *) and فِى الرَّأْىِ ↓ اِسْتَرْأَيْتُهُ I consulted him, or asked his counsel, or advice, respecting the opinion. (T, K.) 'Imrán Ibn-Hittán says, فَإِنْ نَكُنْ نَحْنُ شَاوَرْنَاكَ قُلْتَ لَنَا بِالنُّصْحِ مِنْكَ لَنَا فِيمَا نُرَائِيكَا i. e. [And if we ask thy counsel, or advice, thou pronouncest to us, with honesty on thy part towards us, concerning that] respecting which we ask thy counsel, or advice. (T.) 4 أَرَيْتُهُ الشَّىْءَ, (IAar, T, S, M, K,) originally

أَرَأَيْتُهُ, (S,) inf. n. إِرَآءَةٌ (Sb, IAar, T, M, K) and إِرَايَةٌ (IAar, T) and إِرَآءٌ, (Sb, IAar, T, M, K,) [the last originally إِرْأَاءٌ,] the ة in the first inf. n. being a substitute [for the suppressed أ, and in like manner in the second], and the last inf. n. being without any substitution, (Sb, M,) [I made him to see the thing; i. e. I showed him the thing:] you say, أَرَيْتُهُ الشَّىْءَ فَرَآهُ [I showed him the thing, and he saw it[. (S.) See also 8. Aboo-'Amr read أَرْنَا مَنَاسِكَنَا, [in the Kur ii. 122, for أَرِنَا i. e. Show Thou to us our religious rites and caremonies of the pilgrimage, or our places where those rites and ceremonies are to be performed,] which is anomalous. (M.) b2: One says also, أَرَى اللّٰهُ بِفُلَانٍ, meaning God showed men by [the example of] such a one punishment and destruction: (K:) or God showed by [the example of] such a one that which would cause his enemy to rejoice at his misfortune: a saying of the Arabs: (T in art. رى:) said only in relation to evil. (Sh, TA.) b3: And أَرِنِى الشَّىْءَ Give thou, or hand thou, to me the thing. (M, TA.) b4: أَرَى

in the sense of أَعْلَمَ [as meaning He made such a one to know a thing, or person, to be, as in the saying, أَرَيْتُ زَيْدًا عَمْرًامُنْطَلِقًا I made Zeyd to know “ Amr to be going away, which may be rendered I showed Zeyd that 'Amr was going away,] requires [as this ex. shows] three objective complements. (M, and Bd in iv. 106. [See I “ AK, p. 117.]) b5: This is not the case in the saying in the Kur [iv. 106], لِتَحْكُمَ بَيْنَ النَّاسَ بِمَا أَرَاكَ اللّٰهُ; (M, Bd;) for here it has but two objective complements, namely, the ك in اراك, and the suppressed pronoun هُ in أَرَاكَهُ: it is in this instance from الرَّأْىُ in the sense of الإِعْتِقَادُ: (M:) the meaning is, [That thou mayest judge between men] by means of that which God hath taught thee, syn. عَرَّفَكَ, (Ksh, Bd,) or عَلَّمَكَ, (Jel,) and revealed to thee. (Ksh, Bd.) b6: See also 1, in the latter half of the paragraph, in two places, in which the pass., أُرِىَ, is mentioned.

A2: أَرْأَى [as an intrans. v., preserving the original form, inf. n. إِرْآءٌ, as below,] He looked in the mirror; (T, K;) and so فِى المِرْآةِ ↓ تَرَأَّى and فِيهَا ↓ تَرَآءَى: (T, M, K:) or ↓ تَرَآءَى signifies he (a man) looked at his face in the mirror or in the sword: (S:) and فِى المَآءِ ↓ تَمَرْأَى he looked at his face in the water; the doing of which is forbidden in a trad; of the measure تَمَفْعَلَ [from المِرْآةُ]; mentioned by Sb; like تَمَسْكَنَ from المِسْكِينُ, and تَمَدْرَعَ from المِدْرَعَةُ, and تَمَنْدَلَ from المِنْدِيلُ. (M.) b2: He (a man) had many dreams. (T, K. *) b3: He moved his eyelids, (K,) or made much motion with his eyes, (T,) in looking: (T, K:) you say, هُوَ يُرْئِىبِعَيْنَيْهِ, (TA,) and يُرَأْرِئٌ بِعَيْنَيْهِ. (T, TA. *) b4: He acted (T, K) well, or righteously, (T,) in order to make others see what he did, and hear of it. (T, K.) [See also 3.] b5: He possessed, or became possessed of, intelligence (K, TA) and judgment and forecast: (TA:) inf. n. إِرْآءٌ. (K, TA. [The inf. n. is mentioned with this signification, in the K, app. because it is the first there explained, and therefore as applying to the verb in all its senses.]) b6: And He had the appearance, or evidence, of foolishness, or stupidity, in his face: (T, K, TA: [the words by which Az explains this meaning are تَبَيَّنَتْ

آراؤهُ فى وَجْهِهِ وهى الحماقةُ, accord. to one copy of the T; in another copy of the same, الرؤاه: the TA follows the former reading: but the right reading is الرَّأْوَةٌ; mentioned in the T, thus correctly written, in art. رأرأ; in the S, in the present art; and in the M, in art. رأو, which is its proper art., and therefore the proper art. of the verb in the sense thus explained:]) thus it bears two contr. meanings. (K. [But it is added in the TA that this requires consideration.]) b7: Also He had what is termed a رَئِىّ, of the jinn, or genii; (T, K, TA;) i. e., a follower, of the jinn. (TA.) b8: And He followed the opinion, or belief, of some one, or more, of the lawyers (K, TA) in the science of the law. (TA.) b9: أَرْأَتْ said of a she-camel and of a ewe or she-goat, (M,) and of any female in a state of pregnancy, except a solidhoofed animal and a beast of prey, Her udder showed her to be pregnant: (M, K:) and in like manner it is said of a woman: (M:) or, said of a ewe or she-goat, she was, or became, big in her udder: (S:) and accord. to IAar, said of a she-goat, she was, or became, swollen in her vulva, and her being so became apparent, or evident. (M.) And أَرْأَى said of a man, His ewe, or she-goat, was, or became, black in her udder. (T.) A3: See also 1, in two places, near the end of the paragraph.

A4: [It is also said in the K and TA that أَرأَى, said of a camel, means اِنْتَكَثَ خَطْمُهُ عَلَى حَلْقِهِ; in the CK انْتَكَبَ; and in the TA this is said to be on the authority of En-Nadr: but in a copy of the T, I find it stated, on the authority of ISh, (i. e. En-Nadr,) that الارآ (i. e. الإِرْآءُ) signifies انتكاثُ خطم البَعيرِ على حَلْقِه: in another copy of the T, on the authority of En-Nadr, that الرآ (a mistranscription for الإِرْآءُ) signifies انتكاث خطم البعير خِلقة: and it is added that the epithet applied to a camel is مُرأى (as in one copy, i. e. ↓ مُرْأَى, and thus it is written in the TA, but in the other copy of the T مراْى, an obvious mistranscription); and to camels, مُرآاتٌ (as in one copy, for مُرْأَاتٌ, i. e. مُرْآتٌ, in the other copy of the T erroneously written مُرَأاة, and in the TA مرايات): therefore the verb is evidently أُرْئِىَ, in the pass. form, inf. n. إِرْآءٌ; and I think that the correct explanation is اِنْتَكَثَ خَطْمُهُ خِلْقَةً, app. meaning His muzzle was thin, or lean, by nature: see art. نكث: and see also مُرْأًى below.]5 ترأّى فِى المِرْآةِ: see 4, in the former half of the paragraph. b2: ترأّى لِى: see the paragraph here following.6 تَرَآءَوْا They saw one another: (M, K:) dual تَرَآءَيَا. (TA.) And تَرَآءَى الجَمْعَانِ, (S, TA,) in the Kur [xxvi. 61], (TA,) The two bodies of people saw each other: (S:) or approached and faced each other so that each was able to see the other. (TA.) And تَرَآءَيْنَا We met and saw each other. (A'Obeyd, T.) See also 3, first sentence. It is said in a trad, (T,) لَاتَرَاآنَاراهُمَا, [for تَتَرَاآ, as it is written in some copies of the K,] (T, K,) [i. e. (tropical:) Their two fires shall not be within sight of each-other;] meaning that the Muslim may not dwell in the country of the believers in a plurality of gods, and be with them so that each of them shall see the fire of the other: (T, K *) so says A'Obeyd: or, accord. to AHeyth, it means that the Muslim may not mark himself with the mark of the believer in a plurality of gods, nor assimilate himself to him in conduct and guise, nor assume his manners, or dispositions; from the phrase مَا نَارُ بَعِيرِكَ, meaning “ What is the brand of thy camel? ” (T:) IAth explains it similarly to A'Obeyd; and says that the verb is thus used tropically. (TA.) b2: ترآءى لِى He addressed, or presented, himself [to my sight, or] in order that I might see him; as also لى ↓ ترأّى. (M, K.) And ترآءى لَهُ شَىْءٌ مِنَ الجِنِّ [Somewhat of the jinn, or genii, presented itself to his sight]. (S.) b3: ترآءى النَّخْلُ The palm-trees showed the colours of their unripe dates. (AHn, M, K.) b4: تَرَآءَيْنَا الهِلَالَ We tasked the sight by trying whether or not we could see the new moon: or, as some say, we looked [together, at, or for, the new moon]: (Sh, * T, TA:) or we lowered our eyes towards the new moon in order that we might see it. (Msb.) [See also 6 in art. نقض.] b5: See also 4, in the former half of the paragraph, in two places. b6: تَرَآءَيْنَا فِىالأَمْرِ or ترآءينا الأَمْرَ: see 8. b7: هُوَ يَتَرَآءَى بِرَأْىِ فُلَانٍ He takes to, or holds, the opinion, or persuasion, or belief, of such a one; and inclines to it; and conforms to it. (T, TA.) b8: See also 1, in the latter half of the paragraph.8 اِرْتَآهُ [is syn. with رَآهُ as signifying He saw him, or it, with the eye; and also, with the mind]: see 1, first sentence: or it is [syn. with رَآهُ in the latter sense only, being] from الرَّأْىُ and التَّدْبِيرُ: (S, TA:) or اِرْتَأَى is from رَأْىُ القَلْبِ, (Lth, T,) or from رُؤْيَةُالقَلْبِ, or from الرَّأْىُ, and means he thought, reflected, or considered, and acted deliberately, or leisurely. (IAth, TA.) You say, اِرْتَأَيْنَا فِى الأَمْرِ, and ↓ تَرَآءَيْنَا [i. e. ترآءينا فِيهِ] or تَرَآءَيْنَاهُ, (accord. to different copies of the K,) meaning نَظَرْنَاهُ [or نَظَرْنَاهُنَظَرْنَا فيه, i. e. We looked into, examined, or considered, the affair, or case]. (K.) And اِرْتَآهُ وَاعْتَقَدَهُ [He saw it with his mind, looked into it, examined it, or considered it, and believed it]. (Mgh.) 10 استرآهُ He, or it, called for, demanded, or required, the seeing of it; (M, K;) i. e., a thing. (M.) b2: See also 1, first sentence. b3: And see 3, last sentence but one. b4: You say also, يُسْتَرْأَى

فُلَانٌ [Such a one is counted, accounted, or esteemed, hypocritical, or ostentatious], from الرِّئَآءُ [inf. n. of 3]; like as you say, يُسْتَحْمِقُ, and يُسْتَعْقَلُ. (AA, S.) Q. Q. 2 تَمَرْأَى: see 4, in the former half of the paragraph.

رَأْىٌ is an inf. n. of رَأَى [q. v.]: (T, S, K:) [and is also a subst.: used as a subst.,] it means The رَأْى of the eye; (Lth, T, Msb;) i. e. the sight thereof; like رُؤْيَةٌ, q. v.: (Msb:) and also, of the mind; (Lth, T;) [i. e.,] it signifies also mental perception: (Msb:) [conception: idea: nation:] belief; (M, K;) as a subst., not as inf. n.: (M:) [or judgment: or persuasion: or opinion; i. e.] a preponderating belief of one of two things that are inconsistent, each with the other: (Er-Rághib, TA:) a thing that a man has seen with his mind, looked into, examined, or considered, (مَا ارْتَآهُ,) and believed: (Mgh:) [a tenet:] also intelligence: and forecast: and skill in affairs: (Msb:) [and hence it often means counsel, or advice:] pl. أَرْآءٌ (T, S, K &c.) and آرَآءٌ, (S, M, K,) the latter formed by transposition, [being for أَأْرَآءٌ,] (S,) and أَرْىءٍ [originally أَرْؤُىٌ, like as أَظْبٍ is originally أَظْبُىٌ,] (Lh, M, K, TA, in some copies of the K أَرْىٌ) and رُئِىٌّ and رِئِىٌّ [both originally رُؤُوىٌ], (Lh, M, TA,) in the K رُىٌّ, with damm, [in the CK رَىٌّ,] and رِىٌّ, with kesr, (TA,) and [quasipl. n.] ↓ رَئِىٌّ, (S, K,) of the measure فَعِيلٌ, like ضَئِينٌ. (S.) One says, مَاأَضَلَّ رَأْيَهُ [How erroneous is his mental perception, &c.!], and مَاأَضَلَّ

أَرُآهُ [How erroneous are his mental perceptions, &c.!]. (Lth, T.) أَصْحَابُ الرَّأْىِ, [often meaning The speculatists, or theorists,] as used by those who treat of the traditions, means the followers of analogy; because they pronounce according to their رَأْى [or belief, &c.,] in relation to that concerning which they have not found any [tradition such as is termed] حَدِيث or أَثَر, (IAth, K, TA,) or in relation to that which is dubious to them in a tradition. (IAth, TA.) But accord. to the usage of others, one says, فُلَانٌ مِنْ أَهُلِ الرَّأْى

meaning Such a one holds the belief, or opinion, &c., of the [heretics, or schismatics, called] خَوَارِج, and says according to their persuasion. (TA.) [Sometimes, also, this phrase means Such a one is of the people of intelligence; or of counsel, or advice.] See also رَئِىٌّ. And رَجُلٌ ذُو رَأْىٍ meansA man having mental perception, and skill in affairs. (Msb.) b2: See also the next paragraph.

أَتَاهُمْ حِينَ جَنَّ رُؤْىٌ and رُؤْيًا and ↓ رَأْىٌ and رَأْيًا (M, K *) [He came to them] when the darkness had become confused so that they did not see one another. (M, K.) رِئْىٌ, (M, TA,) in the K said to be ↓ رُئِىٌّ, like صُلِىٌّ, (TA, [but the former is the right, as will be shown by a citation from the Kur in what follows,]) and ↓ رُؤَآءٌ and ↓ مَرْآةٌ Aspect, look, or outward appearance: (M, K:) [and so ↓ رُؤْيَةٌ; used in this sense in the S and K in explanation of طَلْعَةٌ:] or the first and second (i. e. رِئْىٌ and ↓ رُؤَآءٌ, M) signify beauty of aspect or outward appearance; (M, K;) or so does this last; (T, S;) [and so رُوَآءٌ, with و, mentioned in the S in art. روى, and there explained as syn. with مَنْظَرٌ;] and ↓ مَرْآةٌ signifies aspect, or outward appearance, absolutely, (M, K, *) whether beautiful or ugly: (M:) or this (مرآة) signifies a beautiful aspect or outward appearance: and رِئْىٌ signifies what the eye sees, of goodly condition and clean apparel; as in the phrase in the Kur [xix. 75], هُمٌ أَحسَنُ

أَثَاثًا وَوِئْيًا [they being better in respect of goods, or property, and of appearance of goodly condition and outward apparel], accord. to him who reads it [thus] with ء; and read without ء it may be from the same, or from رَوِيَتْ أَلْوَانُهُمْ وَجُلُودُهُمْ meaning “ their colours and skins became full and beautiful ” [or rather “ beautiful and full ”] : (S:) for Náfi' and Ibn-'Ámir read رِيًّا, by conversion of the ء [into ى] and incorporating it [into the radical ى], or from الرِّىٌّ meaning النَّعْمَةُ; and Aboo-Bekr read رِئًا, by transposition; and another reading is رِيًا, with the ء suppressed; and another زِيًّا, from الزَّىُّ. (Bd.) One says ↓ اِمْرَأَةٌ حَسَنَةُ المَرْآةِ and ↓ المَرْأَى [A woman beautiful of aspect]; like as you say حَسَنَةُ المَنْظَرَةِ and المَنْظَرِ: (T, S:) and فُلَانٌ حَسَنٌ العَيْنِ ↓ فِى مَرْآةِ Such a one is beautiful in aspect: and it is said in a prov., ↓ تُخْبِرُ عَنْ مَجْهُولِهِ مَرْآتُهُ His outward appearance indicates [what would otherwise be his unknown character, meaning,] his inward state. (S.) [See also تَرِئيَةٌ]

رِئَةٌ (T, S, M, Msb, K,) with ء, (T, S, Msb,) and رِيَةٌ without ء, (T, Msb,) The سَحْر [or lungs, or lights]; (S;) the place of the breath and wind (M, K) of a man &c., (M,) [i. e.] of an animal: (K:) the ة is a substitute for the ى (S, Msb,) which is suppressed: (Msb:) pl. رِئُونَ, (S, M, Msb, K,) agreeably with a general rule relating to words of this class, (M,) and رِئَاتٌ: (M, Msb, K:) dim. ↓ رُؤَيَّةٌ and رُوَيَّةٌ (T.) Some say that the suppressed letter [in رِيَةٌ] is و; and that it is originally وِرْيَةٌ like as عِدَةٌ is originally وِعْدَةٌ: and وَرَيْتُهُ signifies “ I hit, or hurt, his رِيَة ” (Msb.) [hence ذَاتُ الرِّئَةِ Inflammation of the lungs.]

رَأْوَةٌ An indication of a thing. (M in art. رأو [to which it belongs: but in the S and TA mentioned in the present art.; and in the T, in art. رأ: in one copy of the S written رَآوَةٌ; and in one place in the TA, written رؤاوة, and said to be like ثُمَامَةٌ, app. from the author's having found it written رُآوَةٌ for رَأْوَةٌ].) You say, عَلَى فُلَانٍ رَأْوَةُ الحُمْقِ [Upon such a one is the indication of foolishness, or stupidity]. (M.) And عَلَى وَجْهِهِ رَأْوَةُ الحُمْقِ [Upon his face is the indication of foolishness, or stupidity], when you know foolishness, or stupidity, to be in him before you test him. (Lh, T, S.) And إِنَّ فِى وَجْهِهِ لَرَأْوَةً Verily in his face is an ugliness. (T.) [See also an explanation of أَرْأَى, above. J seems to have regarded the و as substituted for ى.]

رَأْيَةٌ, originally thus, with ء; (T, Msb;) but the Arabs prefer omitting it, [saying رَايَةٌ,] and some of them say that it has not been heard with ء; (Msb;) [Az says,] the Arabs did not pronounce it with ء: accord. to Lth, its radical letters are رىى: (T:) A banner, or standard, (T, Msb,) of an army: (Msb:) pl. رَايَاتٌ (T, Msb.) [See also art. رى.]

رُؤْيَةٌ an inf. n. of رَأَى [q. v.] : (T, S, M, Msb, K:) [and also a subst.: used a as subst.,) it means The sight of the eye; as also ↓ رَأْىٌ: [and accord. to the M and K, it is with the mind also; like رَأْىٌ:] pl. رُوًى. (Msb.) b2: See also رِئْىٌ b3: [Also The phasis of the moon.]

رُؤْيَا, (T, S, M, Msb, K,) with ء, (T, M,) of the measure فُعْلَى, (S, Msb,) without tenween, (S,) [i. e.] imperfectly decl., because the ا is that which is the sign of the fem. gender, (Msb,) also pronounced رُويَا, without ء, (Fr, T, M,) and رُيَّا, [which is anomalous, like رُىٌّ, for رِىٌّ,] mentioned by El-Fárisee on the authority of Abu-l- Hasan, (M,) and رِيَّا, (T, M,) heard by Ks from an Arab of the desert, (T,) A dream, or vision in sleep; (T, * S, * M, K;) accord. to most of the lexicologists, syn. with حُلْمٌ; or the former is such as is good, and the latter is the contr.: (MF voce حُلْمٌ, q. v.:) accord. to Lth, it has no pl.; but accord, to others, (T,) its pl. is رُؤًى, (T, S, M, K,) with tenween. (S.) One says, رَأَيْتُ عَنْكَ رُؤًى حَسَنَةً I dreamt, of thee, good dreams. (M.) رُءَآءٌ: see رِئْىٌ, in two places.

رِئَآءٌ an inf. n. of 3 [q. v.]. (M. [Said in the S to be a subst.]) b2: [Hence,] قَوْمٌ رِئَآءٌ A party, or company of men, facing one another. (S.) and in like manner, بُيُوتُهُمْ رِئَآءٌ [Their tents, or houses, are facing one another]. (S.) And مَنَازِلُهُمْ رِئَآءٌ Their places of alighting, or abode, are facing, or opposite, one to another. (T.) b3: And دُورُ القَوْمِ مِنَّا رِئَآؤٌ The houses of the people, or party, are as far as the eye reaches, where we see them, namely, the people. (M.) b4: And هُمْ رِئَآءُ أَلْفٍ They are as many as a thousand in the sight of the eye. (K, * TA.) رَئِىٌّ and ↓ رِئِىٌّ (Lth, T, M, K, TA) A jinnee, or genie, that presents himself to a man, and shows him, or teaches him, divination or enchantment or the like: (Lth, T, TA:) or a jinnee whom a man sees: or, accord. to Lh, one whom a person loves, and with whom he becomes familiar: (M:) or a jinnee that is seen and loved: or the latter word means such as is loved: (K:) and the former word, some other than this: (TA:) or the former means a follower, who is of the jinn; of the measure فَعِيلٌ or فَعُولٌ; [if the latter, originally رَؤُوى;] so called because he presents himself to the sight of him of whom he is the follower; or from the saying, فُلَانٌ رَئِىُّ قَوْمِهِ, meaning, صَاحِبُ

↓ رَأْيِهِمْ [i. e. Such a one is the counsellor, or adviser, of his people, or party]: and sometimes it is pronounced رِئِىٌّ (IAth, TA.) You say, لَهُ رَئِىٌّ He has a jinnee &c. (Lh, M, TA.) and مَعَهُ رِئِىٌّ With him is a jinnee &c. (Lth, T, TA.) And بِهِ رَئِىٌّ مِنَ الجِنِّ, meaning مَسٌّ [i. e. In him is a touch, or stroke, from the jinn, or genii]. (S.) b2: Also, both words, A great serpent, (K, TA,) that presents itself to the sight of a man; (TA;) so called as being likened to a jinnee; (K, TA;) or because they assert that the serpent is a transformed jinnee, wherefore they call it شَيْطَانٌ and جَانٌّ. (IAth, TA.) b3: And A garment, or piece of cloth, that is spread out for sale. (Aboo-'Alee, M, K.) A2: For the former word, see also رَأْىٌ [of which it is a quasi-pl. n.].

رُئِىٌّ: see رِئْىٌ [for which it is app. a mistranscription].

رِئِىٌّ: see رَئِىٌّ.

رُؤَيَّةٌ dim. of رِئَةٌ, q. v.; also prounced رُوَيَّةٌ. (T.) رَأّءٌ, or رَأَّءٌ, A man (M) who sees much. (M, K.) رَآءٍ [act. part. n. of رَأَى; Seeing: &c.

A2: ] Still, or motionless: as also رَاهٍ. (TA.) أَرْأَى More, and most, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy. (M, K, TA.) You say, أَنَا أَرْأَى أَنْ أَفْعَلَ ذٰلِكَ I am more, or most, apt, &c., to do that. (K, * TA.) And هُوَ أَرْآهُمْ لِأَنْ يَفْعَلَ ذٰلِكَ He is the most apt, &c., of them to do that. (M.) تَرْئِيَةٌ inf. n. of 2. (Az, T, S.) b2: [Also,] as a subst., not an inf. n., (M,) Beauty, or goodliness; beauty of aspect. (M, K.) [See also رِئْىٌ.] b3: Also, (M, Mgh,) and تَرِيَّةٌ (S, M, Mgh) and تِرِيَّةٌ, the former of these two words extr., (M,) A slight yellowness and dinginess (S, Mgh) which a woman sees after washing herself in consequence of menstruation: what is in the days of menstruation is termed حَيْضٌ [app. for دَمُ حَيْضٍ]; not تريّة: (S:) or a little yellowness or whiteness or blood which a woman sees on the occasion of menstruation: or, as some say, تَرَيَّةٌ signifies the piece of rag by means of which she knows her state of menstruation from her state of purity: it is from الرُّؤْيَةُ. (M.) b4: See also what next follows.

تِرْئِيَةٌ A man who practises evasions or elusions, shifts, wiles, or artifices; as also ↓ تَرْئِيَةٌ. (Ibn-Buzurj, T.) مَرْأًى: see رِئْىٌ b2: You say also, هُوَ مِنِّى مَرْأًى

وَمَسْمَعٌ, and مَرْأًى وَمَسْمَعًا, (M, K,) accord. to Sb, as adv. ns. having a special, or particularized, meaning, used as though they had not such a meaning, (M,) and sometimes they said مَرًى, (TA in art. سمع,) He is where I see him and hear him. (M, K.) And فُلَانٌ مِنِّى بِمَرْأًى وَمَسْمَعٍ

Such a one is where I see him and hear what he says. (S.) مُرْأًى, applied to a [camel's] head, Long in the خَطْمٍ [or muzzle], (As, T, M, K,) in which is تَصْوِيب [i. e. a bending down], (M, K, [in the CK, erroneously, تَصْوِيتٌ,]) or in which is the like of التَّصْوِيب, like the form of the [vessel called]

إِبْرِيق: (As, T:) Nuseyr likens رُؤُوس مُرْأَيَات to قَوَارِير [i. e. flasks, or bottles]: I know not [says ISd] any verb belonging to this word, [though أُرْئِى seems to be its verb,] nor any art. to which it belongs. (M.) See 4, last sentence.

مُرْىءٍ, applied to a she-camel, and a ewe or she-goat, (M,) and any female in a state of pregnancy, except a solid-hoofed animal and a beast of prey, Whose udder shows her to be pregnant; as also مُرْئِيَةٌ: (M, K:) and in like manner applied to a woman: (M:) or, applied to a ewe or she-goat, big in her udder. (S.) مَرْآةٌ: see رِئْىٌ, in five places. b2: You say also, هُوَ مَرْآةٌ بِكَذَاHe is apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or worthy of such a thing. (K, TA. [In the CK, erroneously, مَرْاَةٌ.]) And هُوَ مَرْآةٌ أَنْ يَفْعَلَ كَذَا He is apt, meet, suited, &c., to do such a thing: and in like manner you say of two, and of a pl. number, and of a female. (Lh, M.) مِرْآةٌ A mirror: (T, S, M, K:) originally مِرْأَيَةٌ: (Msb:) pl. مَرَآءٍ and مَرَايَا; (T, S, Msb;) the latter formed by transmutation [of the ء into ى]. (T. [It is said in the S, that the former pl. is used in speaking of three; and the latter, in speaking of many; but for this distinction I see no reason: and in the Msb it is said that, accord. to Az, the latter pl. is a mistake; but this I do not find in the T.]) مُرَآءٍ [act. part n. of 3, q. v.:] A hypocrite: [&c.:] (T, S: *) pl. مُرَاؤُونَ. (S.)

مض

ى1 مَضَى and ↓ تَمَضَّى i. q. تَقَدَّمَ [He advanced, proceeded, &c.]. (M.) b2: مَضَى He, or it, passed; passed away; went; or went away. (S, M, Msb, K.) b3: [He went on.] b4: مَضَى لَهُ, said of time: see تَسْهِيمٌ. b5: [مَضَى فِى سَيْرِهِ He advanced, or pressed onward, with a penetrative energy or force, or a sharpness and effectiveness, in his pace.] b6: مَضَىَ الأَمْرُ, and القَوْلُ, (assumed tropical:) The command, or order, and the saying, was effectual; had effect; was, or became, executed, or performed; syn. نَفَذَ. (Msb, art نفذ.) b7: مَضَى فِى الأَمْرِ (assumed tropical:) He acted [or went on, and did so] with penetrative energy, or with sharpness, vigour, and effectiveness, in the affair; syn. نَفَذَ. (S, M, K.) See مَاضٍ فِى الأُمُورِ, below; and جَسَرَ. b8: مَضَى عَلَى الأَمْرِ He executed, performed, or accomplished, the affair; as also ↓ أَمْضَاهُ: (S:) and he kept, or applied himself, constantly, or perseveringly, to it. (Msb.) b9: مَضَيْتُ على بَيْعِى and ↓ أَمْضَيْتُهُ I effected, or executed, my sale. (K.) b10: مَضَى It (a sword) cut; (M, K;) penetrated; was sharp.4 أَمْضَاهُ [(assumed tropical:) He made it (i. e., a contract, sale, oath, &c.) to take effect; executed it; performed it.] b2: أَمْضَى الأَمْرَ: see مَضَى عَلَى الأَمْرِ. b3: أَمْضَى اليَمِينَ He made the oath to be unconditional, without exception, absolutely or decisively or irreversibly binding. (TK voce جَزَمَ.) See جَزَمَ. b4: أَمْضَى عَهْدَهُ (assumed tropical:) He made his covenant, or contract, or the like, to have, or take, effect; executed or performed it. (L, art. نفذ.) b5: أَمْضَى رَأْيًا He formed, or gave, a decided opinion. b6: أَمْضَى He signed a writing with his name, and so rendered it effective. b7: See 1.5 تَمَضَّىَ see 1.

مَاضٍ فِى الأُمُورِ [(assumed tropical:) Penetrating, sharp, energetic, or acting with penetrative energy, or vigorous, and effective, in the performing of affairs: like شَحْشَحٌ, q. v. b2: مَاضٍ is coupled with the epithets مَاهِرٌ and جَادٌّ, &c., and implies penetration and skill, or proficiency in anything;] excelling, or surpassing, in doing, or performing, a thing: (KL from the “ Destoor ”:) [it is also coupled with جَرِىْءٌ and مُتَقَدِّمٌ, in the T, art. جهر. See also نَافِذٌ, its syn.] b3: أَمْرٌ مَاضٍ (assumed tropical:) A command, or an order, that is effectual; that has effect; that is executed, or performed; syn. نَافِذٌ. (L, art. نفذ.) b4: فَرَسٌ مَاضٍ (assumed tropical:) A sharp, spirited, vigorous horse [&c.]; contr. of بَلِيدٌ; (Lth, TA, voce نَدْبٌ;) exerting, or having, a penetrative energy, &c.: see مَضى. b5: كَانَ ذٰلِكَ فِى الزَّمَنِ المَاضِى That was in the time that is past; contr. of المُسْتَقْبَل. (TA.) إِمْضَاءٌ A signature.

تِمْضَآءٌ One who performs affairs with energy and perseverance: an intensive epithet: see صَمَيَانٌ.

مضى: مضى: في جملة مضوا بها معهم (للطبري) تعد (معهم) بمثابة حشو وتطويل (كوسج، كرست 98: 2).
مضى: مثل من الأمثال الشائعة، أو حكمة جرت مجرى الأمثال العامية (كليلة ودمنة 4: 273) .. مضى في ذلك مثل ضربه بعض الحكماء (ألف ليلة 1: 77): كما قيل في بعض الأمثال الماضية.
مضى رأيه في ذلك: أي أن رأيه كان مقبولا أو مسلما به (ابن خلدون 4: 7).
مضى الحكم: أي أبرم (ولم ينقض) (محمد بن الحارث 241).
مضى على: استمر، دام على (فريتاج، كرست 2: 32) وانظر في معجم التنبيه مضى في.
مضى على: بقي أمينا على الاتفاق، راعاه وتقيد به (أخبار 13: 1).
مضى: تاه، أضمحل، تلاشى (الكالا- وبالأسبانية Perderse) .
من مضى من الشجارين: أي المزارعين القدماء (1: 156 ابن البيطار): وقد كان بعض من مضى من الشجارين بالأندلس تسمية بأذن الجدي.
مضى: مضى بسبيله: مات (ملاحظات 181: 1 والمعنى نفسه في مخطوطة B، حيان بسام 1: 46 وبسام 1: 119 وكازيري 2: 211 والخطيب 66).
مضى: ذكر (فريتاج) أن مصدر الكلمة هو مضاء والصواب مضاء واسم المصدر هذا يرد أيضا بمعنى قوة الإرادة (ابن الخطيب 26): لين العريكة مع مضاء.
مضى (بالتشديد): سير (فوك).
مضى: فقد، خسر (الكالا بالأسبانية في المعنى نفسه Perder) . أمضى حكمه: اصدر حكمه أو أمضى وحدها (عباد 2: 72).
أمضى الحرب بنفسه: شارك فيها (بدلا من أن يكتفي بإدارتها) (كارتاس 2: 81): إنما ضربتك لأنك باشرت القتال وأمضيت الحرب بنفسك، ألا أنني في شك من سلامة كتابة هذا الفعل وانظر الرواية الأخرى في (الترجمة 6: 109).
أمضى: صادق، أجاز، انفذ العقد أو المعاهدة (معجم التنبيه، النويري، أسبانيا 474): وأمضى أمير المؤمنين عهده هذا وأجازه وأنفذه (دي ساسي، دبلوماسية 9: 486 واقرأ الصيغة نفسها في رينو دبلوماسية 5: 117): عقد أمضاه السلطان بدلا من عقدا مضاه (انظر عباد 1: 52) وعند (بوشر أمضى بالرضا): صادق.
أمضى: في محيط المحيط (وقع الفرمان رسم عليه طغراء السلطان). أي أن أمضى هنا هي وقع بتوقيعه. وفي محيط المحيط أيضا (أمضى الأمر أنفذه والبيع أجازه ومنه إمضاء الصكوك والمكاتيب لتوقيعها وفيه الطغراء علامة ترسم على مناشير السلطان ومسكوكاته يدرج فيه اسمه واسم والده مع لقبه وذلك على هيئة مخصوصة والعامة تقول الطرة جمع طغراءات والطغرائي صانعها). أمضى: وقع (بوشر، همبرت 107).
أمضى: ضمن لفلان حق ملكيته في .. (ابن القوطية 2): أمضى لهم ضياع ابيهم.
أمضى على: افترس، التعم (معجم الادريسي).
امتضى: ينبغي أن تحذف من (معجم فريتاج) ففي (كوسج، كرست 13: 69) يجب أن تحل انتضى موضع امتضى.
ماض. الماضون: السلف (اليونانيون والرومان) (اماري 11: 118).
ماض في: انظرها عند (فوك) في مادة ( andacia) .
ماضي القول والفعل في تصرفاته: هو كامل أسبانيا 474): وهو جائز الأمر ماضي القول والفعل.
ماضي: سيف ماض والجمع مواض (ابن عبدون، البيت 22): السيف الحاد.
الماضي: نوع سمك (ياقوت 1: 886).
أمضى: أشد نشاطا أو خفة (معجم الادريسي).
أمضى: مقبول أكثر من غيره (معجم المارودي).
إمضاء: في محيط المحيط (الإمضاء في اصطلاح الكتاب والتجار اسم الرجل وعلامته يكتبه بيده في صك أو كتاب تثبيتا له).

وفى:
وفى: مضارعها بالعامية يوفى (بقطر) وفي: لا يقال وفى بوعده، حسب بل يقال أيضاً وعدَه أي حافظ عليه (بقطر)؛ ويلاحظ هنا الحذف البلاغي في قولنا وفي لفلان (النويري أسبانيا 440): فأمنه ووفى له.
وفي: أتم، أنهى، أنجز، حقق؛ وفي ب: قضى وطراً accomplir un dessien ( عبد الواحد 3:274): وإن يكن غير ذلك فما أنا بأول مَنْ اجتهد فحرم الإصابة ولم يقع على المراد ولا وفي بالمقصود.
وفي القانون: أنهى عقوبته (بقطر).
وفي ديناً: سدده، وفى ما عليه سدد الذي عليه من التزامات، وفى جانباً سدد جزءاً من دينه؛ وفى عن أحد أي سدد ديناً عن الأخر، أي ما بذمة شخص ثالث؛ وفي ما عليه أو وفى حق الطبيعة: دفع دين الإنسانية أي بالوفاة (بقطر).
وفي ب: وازى، ففي (بدرون 2:257): رفض المال الذي أعطاه له الخليفة إلا انه قال سأقبل ما يفي بهذا المال ويزيد قال ما هو قال كتاب يوجد بالعراق .. الخ وفي (دي ساسي كرست 3:1 و2): لم أجسر على مفاتحة أيَّ من التجار لكي يعيرني هذا المبلغ وإن كان معي رهن يفي بالقيمة (ويجرز 9:43) (أنظر ما يأتي).
وفى: يباع بكذا، قيمته كذا couter ( همبرت 105).
وفي ب: عادل، وازى، كان كافياً ل ... (محيط المحيط، أبو الفداء): إن خراج مصر لا يفي بهدمهما (ياقوت 4:96:2).
وفى: انقطع، كف عن الاستمرار (هلو؟). وفى: توفى عند (فريتاج). ينبغي ملاحظة إن العبارة التي وردت في (ألف ليلة) التي استشهد بها -أي فريتاج- ينبغي إبدال كلمة فيفي فبقى وفقاً لنص المخطوطة والطبعات الأخرى ووفقاً للملاحظة التي بينها (فليشر) في (ص47 من معجمه) مضيفاً إن وفى لا تعني أتى. مع ذلك فان الفعل يعني هذا المعنى في (القليوبي. المطبوع 11:33 ليز): فاجتمع رأيهما أن يذهبا إلى مالك بن دينار فقصداه فوفياه في سواد البصرة قد جلس للعامة يعظهم وإن (ويجرز 88، رقم 84) يقول إن هذا المعنى كثيراً ما يتكرر في الأشعار التي نقلها (ابن حبيب)؛ وأخيراً ينبغي في شطر بيت من أبيات (ابن زيدون) التي استشهد بها ونشرها (في 9:43): يفي بنسيم العنبر الورد ريحها: أن نفسر بقي بالفعل يعادل أو يساوي equivaloir: يوازيه ولا يقصر عنه.
وفّى جهده: بذل كل ما في استطاعته (دي سلان المقدمة 24:1).
وفّى: دفع أو ساعد أحداً في عمل يزيد من مدخولاته أو رهونه ... الخ (الكالا).
وفّى رسماً: أيد التصرف بوضع العنوان على مغلف الرسالة (دي ساسي دبلوماسية
10:468:9).
وفّى: أضاف (فوك) = زاد؛ كفّيت ووفيت أي لم أعد بحاجة إلى المزيد، لقد أخذتُ كل ما يلزمني، لم أعد بحاجة إلى شيء (بقطر).
وفّى: أتى: مثل وافى (أنظر شطر بيت ابن زيدون المار ذكره): venire ( ويجرز 2:24، المقري 63:2، وبيان 289:2 الذي ذكر بيت ابن زيدون مختلفاً قليلاً وجعله بمعنى وافى أيضاً).
وافى ب: أتى ب: (ويجرز 1:25 في المخطوطتين المذكورتين في الملاحظة C ورد ذكر وافى التي وجدتها أيضاً في مخطوطة A في -القلائد- وفي ابن بسّام 94:1).
وفّى: أنظر اسم المفعول في ما سيأتي.
وافى: أتى ولا يتعدى فعل بوافاه فقط بل بالجر أيضاً فيقال وافى إلى فلان (معجم أبي الفداء).
وافى: وجد، لقي (كليلة ودمنة 1:211): يهمني انك تأتي منزلي فلا توافى أمري كما أحب لان زوجتي مريضة أرى أن (وافى) هنا معناها أتى، لقي.
أوفى: وصل تماماً .. (دي ساسي كرست 6:59:1): تقص ماء النيل ولم يوف ستة عشر ذراعاً.
أوفى: يضمّ إلى (فوك، الكالا): = زاد، ضاعفَ redoubler.
أوفى فرساناً: وضع قطعاتٍ في الحامية (الكالا).
أوفى: حين يتعدى هذا الفعل بحرف الجر ب يفيد معنى اشرف (ترجمة ابن خلدون بقلمه -اوتوت- 231): ثم طرقني مرض أوفي بي على المنية (البربرية 165:2): أوفوا به على رتب الاصطناع والتنويه (4:350).
توفَّي: مات، وتقال أيضاً على سبيل الفكاهة للتعبير عن أفكار تجريدية abstraites وعلى سبيل المثال ما ورد في (22:1).
خرجت أطلب رزقي ... وجدت رزقي تُوُفّي
تَوفّي: تصحيف، تُوفِيَ وفي (محيط المحيط): (توفاه الله قبض روحه وتوفّي فلان على المجهول قبضت روحه ومات. فالله المتوفّى والعبد المتوفى. ومن أقبح أغلاط العوام قولهم توفَّى فلان بصيغة المعلوم. أي مات. فهو متوفٍ قيل مر بعضهم جنازة فسأل من المتوفى يريد الميت فقيل له الله تعالى. يريد به القابض الروح). وقد وقع هذا الخطأ في بلاد الأندلس أيضاً لأن (فوك) جعل mori مرادفاً لتَوَفَّى.
استوفى: تقال عن كل ما وقع، أو حكي، أو وصف، أو عُدد أو لوحظ بصورة تامة (معجم الماردي، معجم أبي الفداء، معجم الجغرافيا، دي ساسي كرست 2:37:1): وليس هذا الموضع موضع استيفاء الكلام في هذا. وفي (مولر 5:8): حتى إذا استوفينا أعيانــهم تمييزاً وعرضاً. وفي (المقدمة 5:48:2): القيام على ذلك والنظر في استيفاء حاجاته وشروطه؛ وفي (فوك): complere.
استوفى الميدان: عدا (الحصان) في الميدان كله وجال فيه بكامله ومجازاً قضى أجله أو أنهى حياته fournir la carriére ( عبّاد: 51:1).
استوفى ما كان عنده: درس وتعلم كل ما قاله وعرفه (ابن الخطيب 30): وتفقه بأبيه الإمام أبي الحسن وأكثر الرواية عنه واستوفى ما كان عنده.
استوفى فلاناً: أنصفه تماماً، قّدر تماماً صفاته الجيدة (محمد بن الحارث 306): سمعت محمد بن عمر بن لبابة يذكر موسى بن محمد فكان لا يستوفيه ولا يحسن الثناء عليه غير أنه كان يصفه بالحلم.
استوفى فلاناً: كفاه، كان كافياً لفلان (البربرية 148:1): وقد كان بقى جانب منهم لم تستوفه الأقطاعات.
استوفى القصاص: خوّل تطبيق قانون الثأر (ابن خلكان 1:7:1): أجل وجب عليه القتل فرماه المستوفى القصاص بسهم فأصاب كبده فقتله. كل إنسان يستوفى ما كتب عليه (أو على جبينه) أي يخضع لقدره (بقطر).
استوفى: أخذ (الشيء) وافياً تاماً، أضاف، زاد، الحق، ضم ajouter ( الكالا).
استوفى في: تجاوز. وفي (فوك): excedere.
استوفى على: أتى على، وانظر الكلمة في (فوك) في مادة venire.
استوفى: راقب أو تحقق (انظر استيفاء ومستوفى) (ابن خلكان 92:11): وكان يقف بين يديه ويخدم، ويستوفى الأعمال والحسابات ويدخل يده في كل شيء. وفي (فخري 4:283): وله معرفة بالحساب والاستيفاء.
استوفى القوس: شدّه (أبو الوليد 376، رقم 50).
وفّى والجمع أوفياء: الكثير الوفاء (بقطر، محيط المحيط، كوسجارتن كرست 11:100، عبّاد 48:1).
وفّاء: في (محيط المحيط): ( .. ومنه يقال مات فلان وأنت بوفاء أي بطول عمر). وهذا هو معناها وليس ما ذكره وترجمه (فريتاج) ترجمة رديئة مع إن المقصود (مات فلان، أطال الله بقاءك!).
وفاء الحق: تعويض عن إهانة أو سبَّ أو خطأ؛ وفاء إعطاء الحق ترضية (بقطر).
وفاء: ثبات في الصداقة (بقطر).
وفاء: دخلْ، ريع (الكالا). أنظر (نبريجا وفيكتور).
وفاء النيل: فيضان (وصف مصر 506:13) وذلك حين يصل مقياس النيل إلى ستة عشرة ذراعاً (لين طبائع 287:2).
وفاء: في (محيط المحيط): (يقال المكاتب مات عن وفاء، أي عن مال يفي بما كان عليه.) بيع بالوفاء: هو الذي يحفظ البائع به الحق في استرداد المبيع ولكن حين يقدم، في الحقيقة رهناً (فان دربرج 84، رقم 2).
واف: زيادة في النقد أي إن الموزون فوق النقد والوّافي هو المخلص الأمين أيضاً fidéle ( زيتشر 833:1): كيل واف: قِسط (بقطر)؛ وفي (محيط المحيط): (الوافي عند الشعراء البيت الذي أجزاؤه تامة).
أوفى: زيادة في الكمال، أتمّ، أكثر غزارة (هوجفلايت 2:48، عبد الواحد 7:71، البربرية 1:81:2).
موَفٍّ: يقال موّفٍ للتعبير عن اليوم العشرين أو الثلاثين من الشهر أو العشرين أو الثلاثين من فصول الكتاب فيقال الموفّي عشرين أو الموَفّي ثلاثين. كتبها (بوسويه): موفّى. (وهذا خطأ): للتعبير عن العدد المتمم؛ إلا انه قد جانب الدقة، فالواقع إن الموفى لا يُستعمل إلا قبل العشرين ومضاعفاتها وذكر أيضاً الموفى 20 من ويقصد به اليوم الذي يتم به العشرون من الشهر. (أنظر ابن جبير في معجمه؛ في الأمثلة التي جاءت في المخطوطة التي
وضعت عليها الحركات على حروف العلّة على (وفّى) أضف ما جاء عند (العبدري 3:1:74 (أي الكلمة المشدد)). وهناك أمثلة أخرى: (عبّاد 8:306:1): يوم الأحد الموفى عشرين من رجب (ابن بطوطة 4:4:1): وفي الموفى عشرين لذي الحجة (هنا أساء كتابة الكلمة فقد كتبها: الموَّفى وأساء ترجمتها) (قرطاس 15:43): مات في الموفى عشرين لشهر صفر. وفي (12:81): في الموفى عشرين لصفر. وفي (13:231): في اليوم الموفى عشرين من صفر. وفي (المخطوطة لمجهول كوبنهاجي 21): يوم الاثنين الموفى عشرين من ذي القعدة. وفي (51:22): يوم الخميس الموفى عشرين من جمادى الآخرة. وفي (تاريخ أسبانيا 116:6): كتب في الموفى عشرين من شهر صفر. (المقري 201:1): ليلة الجمعة الموفية عشرين من ذي الحجة. وفي (17:272): في الحديث عن كتاب أطلق على كل فصل منه اسم زهرة: في الموفية ثلاثين ما نصَّه؛ وأخيراً هناك أمثلة من نوع آخر، يتعلق بما هو مذكور في رأس كل فصل من فصول ألف ليلة وفي بعض الشبه بالترقيم الذي ذكرته في بداية هذا الكلام ومثاله: فلما كانت الليلة الموفية للمائة. إن كل من لفظ كلمة المُوَفَّى بفتح الفاء المشددة كان على خطأ والصحيح الموفِىَّ بكسر الفاء وتشديدها (وكان فوك على حق في ذلك بدلالة إن مؤنث الكلمة هو الموفية)، لأننا قد شاهدنا أيضاً في (أماري دبلوماسية 1:117): كتب ليلة الأربعاء الموفا ثلاثين شهر رمضان؛ حتى إن الموفى نفسها ليست صحيحة إذ ينبغي أن تكون الموفية.
ميفىَّ أو ميفاه: تل، مرتفَع والجمع موافٍ (المقري 2:567:2) مع ملاحظةٍ (لفليشر برشت 99).
استيفاء: الخدمات، الرتب Les functions. وظيفة المستوفى.
المستوفي: مراقب ومنظم حسابات الدولة ويشمل هذا الإيرادات والمصروفات (مملوك 202:1:1 وما بعده حيث يرد ذكر مستوفي الصحبة ومستوفى الجيش ومستوفى إقطاعات الديار المصرية .. الخ.
المستوفي: المستلم، وظيفة المتسلم، الجابي، المحصل (بقطر).

ظل: ظلَّ: مكث، لبث، بقي، دام، استمر، ويقال: ظل واقفاً: لبث واقفاً وظل على حاله: عني بصحبته، لم يشخ ويطعن في السن ولم يأسن ويتعفن (بوشر).
ظلَل: معناها الأصلي أظلّ، فيأ، وجعله في الظلّ.
ويقال مجازاً: ظلَّلَته مَسَرَّتُه (عباد 1: 66) مثل ما نقول: ارتسم السرور على وجهه.
ظَلَّل: جعله في الظلّ، خصص له مكاناً فيه ظلّ (معجم البلاذري).
ظَلَّل ب: غطاه من أعلاه ففي المقري (1: 380): مَسارح للطيور مظلَّلة بالشباك (مِطِيرة بناء كبير مخصص لتربية الطيور).
أظلَّله: دنا منه، صار قريباً منه (لين، فليشر في تعليقه على المقري 1: 660، بريشت ص216 معجم مسلم) وقد تغير معنى هذا الفعل فصار يدل على شيء أو وقت قد حان حينه.
ففي رحلة ابن بطوطة (1: 22) مثلاً: أظلني بتونس عيد الفطر، أي اقبل عيد الفطر وأنا بتونس،. وفيها (1: 26): أظلنا عيد الأضحى في بعض تلك المراحل أي اقبل علينا عيد الأضحى في بعض تلك المراحل. وفي ملّر (ص12): أظلتنا بها ليلة شتائية أي كنا في ليلة ممطرة. وفي معجم مسلم: أظلهم رعب أي استولى عليهم رعب.
ظَلّ؟: يقول ريشاردسون (مراكش 2: 30) ذَلّ تعني مِظلّة ولعلها تصحيف مَظلّ (انظر مَظَلّ) وعند بوسيبه ظلّيلة وهي لفظة مراكشية تعني مِظلَّة.
ظِلّ: وجمع الجمع أظَاليل (ديوان الاخطل ص8 ورايت).
ظل الشمْس: مِزُولة، ساعة شمسية (الكالا).
ظُلَّة: مدخنة الموقد (فوك، الكالا).
ظِلّي: هو نوع من الزبيب في سلجماسة وقد سمي بذلك لأنه يجفف في الظل (البكري ص148).
ظِلاَلة: نوع من الأخبية للوقاية من الشمس مثل مظلَّة (ابن جبير ص178، 187).
الظِلالات عند الصوفية عبارة عن الأسماء الإلهية (محيط المحيط).
ظِلاِليّ: ترجمة كلمة السريانية طالما (باين سميث 1470).
مظّل: خيمة كبيرة فسطاط. ففي المعجم اللاتيني- العربي ( tentorium فسطاط ومَظَلّ).
ويطلق على هذا الاسم على خيمة السلطان. فعند ابن القوطية (ص40 ق): ولم يُؤذَّن بالظُهْر إلا وقد اجتمع على باب المظل ثلاثون ألف رأس.
وفي حيان (ص72 ق) وأمر الأمير عبد الله بإنزال العسكر وإقامة المظل فاتفق من سوء الطيرة أن المظل لما قام عمود (عموده) وشُدَّ باطنابه اندقَّ العمود فخر المظل ثم أهوى إلى عمود فامتلخه وتقدّم به إلى المظل فعمده فاستوى على ساقه. كما يطلق هذا الاسم على خيمة ولد السلطان ففي حيان (ص90 ق) في كلامه عن عاصفة واقتلعت مظل الولد أبان وقبةّ القائد أحمد (والمظل في هذا الخبر مرداف قبة).
مَظْلّ وجمعه مظلات: عرزال وهو سقيفة من أغصان الأشجار تحمي من الشمس (الكالا).
وفي المعجم اللاتيني العربي ذكرت هذه الكلمة مقابل الكلمة اللاتينية umbraculum ولهذه الكلمة معنيان أحدهما هو هذه السقيفة والثاني مظلّة.
مَظَلّ وجمعها مظلات: طابق دور (الكالا).
وهو يذكر لفظة مدل التي تعني عنده دائماً مَظَلّ وجمعها مظلات في المادة اللاتينية Madera tinada de وأرى من الصعب معرفة المراد من هذه الكلمة. غير أني حين رجعت إلى معجم نبريجا، حيث رتبت فيه الكلمات نفس الترتيب في معجم الكالا، وجدت فيه: tina de madera وهو يترجم هذه بالكلمة اللاتينية contignation ( أي طابق، دور) وقد ذكر في القسم اللاتيني - الأسباني أن معنى الكلمة هو دور وطابق. وهذا ما تدل عليه كلمة مَظْلْ.
مَظَلّ: مظلة شمسية (هوست ص153، هلو).
مَظَلّ وجمعها مظلات: نوع من القبعات تعتمر لتحمي لابسها من الشمس (فوك) وقبعة من القش (دوماس عادات ص38) وقال دوماس (حياة العرب ص67): وهي لا تلبس الا في حمارَّة القيظ، وهي عالية جداً وذات حاشية عريضة جداً، وترى في الصحراء خاصة وهي مغطاة بريش النعام (انظر المادة التالية) مِظلّة (بفتح الميم وكسرها): البيت الذي يذكره لين والذي ينتهي بكلمة المظلي موجود في ديوان الهذليين (ص196 البيت 71).
مَظَلَّة: مثل ظُلْة التي اشتقت منها الكلمة الأسبانية تولدا، تولدا (انظر معجم الأسبانية ص351): جنفاص يمد على ساحة الدار والشارع والمحفة والزورق ليمحيها من الشمس أو من المطر (مختارات من تاريخ العرب ص452، 580، ابن جبير ص63) وفي رحلة ابن بطوطة (4: 290): واجتمعت بتلك الخليج من السفن طائفة كبيرة لهم القلاع الملونة ومظلات الحرير.
وقد ترجمها المترجم بالمعنى المألوف وهو شمسية لكن قارن هذا بما جاء في (4: 271) وهو: ويظللّون على المركب بثياب الخ ثم ان في مخطوطة السيد جاينجوس مظلّلات بدل مظلات.
مظلَّة: ظُلَّة في أعلى السرير (بوشر).
مظلّة: قبعة من خوص النخيل (بليسييه ص152) وقبعة عريضة الحاشية جداً تصنع من خوص الدوم وهي شجرة المقل (اسبينا مجلة الشرق والجزائر 13: 145، كاريت جغرافية ص228، يراكس مجلة الشرق والجزائر 5: 215).
وعند البربر الخوص التي يلبسها الأوربيون (برجون).
مظلَّة: خيمة حيث كانت سفينة نوح (بوشر). عيد المظلة: عيد العرازيل عند اليهود (بوشر، دي ساسي طرائف 1: 93) وفي محيط المحيط: عيد المظال مُظلَّل: ما تعلوه الظُلَّة (ابن البيطار 4: 390).
مظلّل بالجلال: يعلوه الجلال (بوشر).
مُظَلّل وتجمع على مُظللات: انظرها في مادة مُظلَّة.
مُظلّل: مظلة شمسية، (ابن بطوطة 2: 421) وفي مخطوطة جاينجوس مظلات بدل مظلاّت في المطبوع من الرحلة).

ظل

1 ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ: see 4.

A2: ظَلَّ, (T, M, Msb, K,) first Pers\. ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM ظَلَلْتُ also, for he says that] the verb is of the class of مَنَعَ as well as of the class of تَعِبَ, (TA,) and ظَلْتُ, (T, S, * M, O, K,) likened to لَسْتُ, (M, K, *) formed by rejecting the former ل in ظَلِلْتُ, (T, O,) and ظِلْتُ, which is [also] originally ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the ظ the vowel of the rejected ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of the people of El-Hijáz; (T;) aor. ـَ (S, * M, O, * Msb, K;) imperative اِظْلَلْ and ظَلْ (T) [and it is implied in the M voce قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the aor. is also يَظِلُّ, but this requires confirmation, which I have not anywhere found]; inf. n. ظُلُولٌ (T, S, M, O, Msb, K) and ظَلٌّ (M, K) and ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;]) accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;) like as بَاتَ, aor. ـِ is said only of a thing that is done in the night: (T:) it is an incomplete [i. e. a non-attributive] verb, relating to a time in which is a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb, TA:) one says, ظَلَّ فُلَانٌ نَهَارَهُ صَائِمًا [Such a one was during his day fasting; or he passed his day fasting]: (Lth, T:) and ظَلَّ نَهَارَهُ يَفْعَلُ كَذَا [He was in, or during, his day doing such a thing; or he passed his day doing such a thing]: (M, K:) and ظَلِلْتُ أَعْمَلُ كَذَا [I was in the day or daytime, or I passed the day, doing such a thing; or] I did such a thing in the day or daytime. (S, O, Msb. *) In the saying of 'Antarah, وَلَقَدْ أَبِيتُ عَلَى الطَّوَى وَأَظَلُّهُ حَتَّى أَنَالَ بِهِ كَرِيمَ المَأْكَلِ [app. meaning And verily I pass the night in hunger, and I pass the day in it, that I may attain thereby plentiful eating], أَظَلُّهُ is for أَظَلُّ عَلَيْهِ. (S, O.) And accord. to some, (TA,) ظَلَّ لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says, ظَلَّ لَيْلَهُ يَفْعَلُ كَذَا [He was in, or during, his night, or he passed his night, doing such a thing]: but it is said that in this case the verb has the meaning next following. (TA.) b2: and it signifies also He, or it, became; syn. صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i. e. a non-attributive] verb, divested of that meaning of time which it radically denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16], ظَلَّ وَجْهُهُ مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:) or this may mean his face continues all the day black: (Bd in xvi. 60:) and one says also, ظَلَّ يَفْعَلُ كَذَا meaning He continued doing such a thing: this too is mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) b3: It is also a complete [i. e. an attributive] verb as meaning He, or it, continued; as is said in the Expos. of the “ Shifè,” and by Ibn-Málik; and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2 ظللّٰهُ عَلَيْهِ [He made it to give shade over him, or it,] (M,) inf. n. تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said in ii. 54], وَظَلَّلْنَا عَلَيْهِمُ الغَمَامَ And we made the clouds to give shade over them. (M.) b2: [And ظللّٰهُ signifies He shaded him, or it. See an ex. in a verse of Jereer in art. ردف, conj. 3.] لٰكِنْ عَلَى الأَثَلَاتِ لَحْمٌ لَا يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be shaded, or, accord. to the reading given by Meyd, بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh of his slain brothers, on the occasion of persons saying, ظَلِّلُوا لَحْمَ جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel]. (S, O.) A2: See also 4.

A3: One says also ظلّل بِالسَّوْطِ, meaning He made a sign with the whip for the purpose of frightening. (Ibn-'Abbád, O, K.) 4 اظلّ, said of a day, It was, (S, O,) or became, (M, K,) shady, or a day having shade: (S, M, O, K:) or it was a day having clouds, or other [causes of shade]: (T:) or it was continually shady; as also ↓ ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ. (Msb.) b2: And, said of a thing, [It extended its shade; or] its shade extended; as also ↓ ظلّل. (Msb.) A2: أَظَلَّتْنِى الشَّجَرَةُ [The tree shaded me, or afforded me shade]: and in like manner one says of other things than trees. (S, O.) أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means It protected thee, and cast its shade upon thee. (Mgh.) b2: [Hence,] اظلّهُ (assumed tropical:) He took him into his shelter, or protection: (TA:) or he guarded, or protected, him, and placed him within the scope of his might, or power of resistance or defence. (Er-Rághib, TA.) b3: And أَظَلَّنِى (assumed tropical:) It (a thing) covered me: (M, K:) or it approached me, or drew near to me, so as to cast its shade upon me: (K:) or it has both of these meanings: (M:) or أَظَلَّكَ means he, (T, S,) or it, (O,) approached thee, or drew near to thee, as though he, or it, cast his, or its, shade upon thee. (T, S, O.) And hence one says, أَظَلَّكَ أَمْرٌ (assumed tropical:) An event approached thee, or drew near to thee: (S, O:) and in like manner one says of a month. (T, S, O.) And اظلّ [alone] (assumed tropical:) It (a thing) advanced: or approached, or drew near. (Msb.) And i. q. أَشْرَفَ [app. as meaning (assumed tropical:) He, or it, became within sight, or view]. (Msb.) 5 تَظَلَّّ see the next paragraph. It is also pronounced تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to ease, or repose: (IAar, T and K in art. ظلى:) it is like تَظَنَّيْتُ from الظَّنُّ. (T in that art.) 10 استظلّ, (T,) or استظلّ بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or protected, himself by means of the shade: (T, TA:) or the latter means he inclined to the shade and sat in it. (M, K.) And استظلّ مِنَ الشَّىْءِ and بِهِ means↓ تَظَلَّلَ [i. e. he shaded himself (تظلّل being quasi-pass. of ظَلَّلَهُ) from the thing and by means of it]. (M, K.) You say, استظلّ بِهِ مِنَ الشَّمْسِ [He shaded himself with it, or by means of it, from the sun]. (T.) And استظلّ بِالشَّجَرَةِ He shaded and sheltered himself by means of the tree. (Ibn-'Abbád, S, O.) b2: استظلّ الدَّمُ The blood was in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O, K, TA. [In the CK, من الجَوْفِ is put for فِى الجَوْفِ.]) b3: استظلّت العَيْنُ, (T, Ibn-'Abbád, O,) or العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became depressed, in the head. (T, Ibn-'Abbád, O, K.) b4: And استظلّ الكَرْمُ The grape-vine became luxuriant, or abundant and dense, in its branches whereon were the bunches. (M, K.) ظِلٌّ properly signifies Shade; i. e. the light of the sun without the rays: when there is no light, it is ظُلْمَةٌ, not ظِلٌّ: (S, O:) contr. of ضِحٌّ: (M, K:) or i. q. فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt, Msb:) or the former is [shade] in the morning; and the latter is in the evening: (M, K:) or, accord. to IKt, the former is in the morning and in the evening; but the latter is only after the declining of the sun from the meridian: ISk says that the former is from the rising of the sun to its declining; and the latter, from the declining to the setting: Th says that the ظِلّ of a tree &c. is in the morning; and the فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place, (M,) or any thing, (Msb,) upon which the sun has been and which it has quitted is termed ظِلٌّ and فَىْءٌ; (M, Msb;) but a thing [or place] upon which the sun has not been is termed ظِلٌّ [only]; and hence it is said that the sun annuls, or supersedes, the ظِلّ, and the فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the ظِلّ is anything upon which the sun has not come; and the term فَىْء is applied only after the declining of the sun; the فَىْء being eastwards and the ظِلّ being westwards; and the ظِلّ being termed ظِلّ from the beginning of the day to the declining of the sun; after which it is termed فَىْء until the night: (T, TA:) one says the ظِلّ of Paradise, but not its فَىْء, because the sun will never replace its ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise فَىْء having ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee, ظِلٌّ is made fem. as meaning مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is ظِلَالٌ (S, M, O, K) and ظُلُولٌ and [of pauc.] أَظْلَالٌ. (M, O, K.) The saying of a rájiz, كَأَنَّمَا وَجْهُكَ ظِلٌّ مِنْ حَجَرْ [As though thy face were a shade of a stone] is said to mean hardness of face, and shamelessness: or the being black in the face: (T, TA:) for the Arabs say that there is nothing more dense in shade than a stone. (TA.) قَدْ ضَحَا ظِلُّهُ [His shade, or shadow, has become sun] is said of the dead. (TA.) مَرَّ بِنَا كَأَنَّهُ ظِلُّ ذِئْبٍ [He passed by us as though he were the shadow of a wolf] means swiftly, as does a wolf. (M.) اِنْتَعَلَتْ ظِلَالَهَا (assumed tropical:) [They made their shadows to be as though they were sandals to them] is said of camels or other beasts when it is midday in summer and they have no shadow [but such as is beneath them]: a rájiz says, قَدْ وَرَدَتْ تَمْشِى عَلَى ظِلَالِهَا وَذَابَتِ الشَّمْسُ عَلَى قِلَالِهَا [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]. (T.) And one says, هُوَ يَتْبَعُ ظِلَّ نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e. a thing that he will not overtake; for], as a poet says, the shadow that goes with thee thou wilt not overtake by following: and هُوَ يُبَارِى ظِلَّ نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself], meaning that he walks with a proud and self-conceited gait: so in the A. (TA.) And اِنْتَقَلْتُ عَنْ ظِلِّى (tropical:) I left my state, or condition. (TA.) And تَرَكَ الظَّبْىُ ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly, أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ, (K,) or لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I will assuredly forsake him, as the gazelle forsakes] the place of its shade: (O, TA:) [each, however, is app. right; and the former is the more agreeable with the following explanations:] a prov., (M,) applied to the man who is wont to take fright and flee; for the gazelle, when it takes fright and flees from a thing, never returns to it: (S, O, K:) by the ظِلّ is here meant the covert in which it shades and shelters itself in the vehemence of the heat; then the hunter comes to it and rouses it, and it will not return thither; and one says, تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade: it is applied to him who takes fright and flees from a thing, and forsakes it so as not to return to it; and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ الظِّلِّ as applied to a man, see expl. in art. ثقل: see also Har p. 250, where it is indicated that it may be rendered One whose shadow, even, is oppressive, and therefore much more so is his person.] In the phrase وَلَا الظِّلُّ وَلَا الْحَرُورُ, (M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,) الظِّلُّ means Paradise; (M, K;) and الحَرُورُ, the fire [of Hell]: but he adds, I say that الظِّلُّ is the ظِلّ itself [i. e. shade], and الحَرُورُ is the حَرّ itself [i. e. heat]: (M: [see also حَرُورٌ:]) and Er-Rághib says that ظِلٌّ is sometimes assigned to anything; whether it be approved, as in the phrase above mentioned; or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ

in the Kur [lvi. 42, meaning And shade of smoke, or black smoke]. (TA.) And الظِّلَالُ meansظِلَالُ الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake: (TA:) [but this requires consideration; for] El-'Abbás Ibn-'Abd-El-Muttalib says, مِنْ قَبْلِهَا طِبْتَ فِى الظِّلَالِ وَفِى مُسْتَوْدَعٍ حَيْثُ يُخْصَفُ الوَرَقُ [Before it t?? wast good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the pudenda]; (T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in قبلها relates), thou wast good in the loins of Adam when he was in Paradise. (TA.) الجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ [Paradise is beneath the shades of the swords] is a trad., meaning that fighting against unbelievers is a way of attaining to Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.) مُلَاعِبُ ظِلِّهِ is an appellation of A certain bird; [see art. لعب;] and one says مُلَاعِبَا ظِلِّهِمَا; and مُلَاعِبَاتُ ظِلِّهِنَّ: but when you make them indeterminate, you say مُلَاعِبَاتُ أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art. لعب, it is said that one dualizes and pluralizes both nouns, because the appellation becomes determinate.]) b2: ظِلُّ اللَّيْلِ means (tropical:) The blackness of the night: (T, S, O, Msb;) metaphorically thus termed; (S;) as in the saying, أَتَانَا فِى ظِلِّ اللَّيْلِ [He came to us in the blackness of the night]: (S, O:) or it signifies جُنْحُ اللَّيْلِ [app. as meaning the darkness, and confusedness, of the night; see جُنْحٌ]; (M, TA;) or so الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself; (M, TA;) so the astronomers say: (TA:) all the night is ظِلٌّ: and so is all the period from the shining of the dawn to the rising of the sun. (T.) b3: ظِلُّ النَّهَارِ is The colour of the day when the sun predominates over it [app. meaning when the light of the sun predominates over that of the early dawn]. (K.) b4: ظِلُّ السَّحَابِ means Such, of the clouds, as conceal the sun: or the blackness of the clouds. (M, K.) b5: And ظِلَالُ البَحْرِ means The waves of the sea; (O, K, TA;) because they are raised so as to shade the ship and those that are in it. (TA.) b6: ظِلٌّ also signifies A خَيَال (M, O, K) that is seen, (M, K,) [i. e. an apparition, a phantom, or a thing that one sees like a shadow, i. e. what we term a shade,] of the jinn, or genii, and of others: (M, O, K:) or the like of a خَيَال of the jinn. (T.) b7: Also Anything that shades one. (TA.) b8: And it is the subst. from أَظَلَّنِى الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means A covering;] in which sense Th explains it in the phrase إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts, or divisions]; saying, the meaning is that the fire will have covered them; not that its ظِلّ will be like that of the present world. (M. [See شُعْبَةٌ.]) And ظِلُّ الشَّىْءِ means (assumed tropical:) That which serves for the veiling, covering, or protecting, of the thing; syn. كِنُّهُ. (M.) [Hence] one says, فُلَانٌ يَعِيشُ فِى ظِلِّ فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And السُّلْطَانُ ظِلُّ اللّٰهِ فِى الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed tropical:) The sovereign, or ruling, power is God's means of defence in the earth,] because he wards off harm from the people like as the ظِلّ [properly so called] wards off the harm of the heat of the sun: (TA:) or the meaning is, (assumed tropical:) God's means of protection: or God's خَاصَّة [or special servant]. (O, TA.) b9: Also (assumed tropical:) Might; or power of resistance or defence: (M, K, TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the pl.] ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification is more appropriate in these instances:] and so in the saying, جَعَلَنِى فِى ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope of his might, or power of resistance or defence]: so says Er-Rághib. (TA.) b10: And (assumed tropical:) A state of life ample in its means or circumstances, unstraitened, or plentiful, and easy, pleasant, soft, or delicate. (TA.) b11: Also (assumed tropical:) The beginning of winter. (T, O. [Accord. to the copies of the K, of youthfulness: but I think that الشَّبَاب in this instance, in the K, is evidently a mistranscription for الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K) of the heat (T, O) of summer. (T, O, K.) b12: Also (assumed tropical:) The شَخْص [as meaning person of a human being, and as meaning the bodily or corporeal form or figure or substance which one sees from a distance, or the material substance,] of anything; (M, K, TA; [in the second and third of which is added, “or its كِنّ,” a signification which I have mentioned above on the authority of the M;]) because of its [apparent] blackness [or darkness, resembling that of a shade or shadow]: (M, TA:) whence the saying, لَا يُفَارِقُ ظِلِّى ظِلَّكَ (assumed tropical:) [My person will not quit thy person]; like the saying, لَا يُفَارِقُ سَوَادِى سَوَادَكَ: and the following exs. have been cited as instances of ظِلّ in the sense of شَخْص: the saying of a poet, لَمَّا نَزَلْنَا رَفَعْنَا ظِلَّ أَخْبِيَةٍ

[as though meaning When we alighted, we raised the material fabric of tents], for it is said that they do not set up the ظِلّ which is the فَىْء, but they only set up the tents; and the saying of another, تَتَبَّعَ أَفْيَآءَ الظِّلَالِ عَشِيَّةً

[as though meaning He followed the shadows of the material objects in the evening]: but Er-Rághib says that the former means, we raised the tents, and so raised the ظِلّ thereof; and in the other ex., الظلال is a general term, and الفَىْء [or افيآء] is a special term, so that it is an instance of the إِضَافَة of a thing to its kind [i. e. of prefixing a noun to one significant of its kind]. (TA.) [See also ظَلَالَةٌ.] b13: And accord. to Ibn-'Abbád, (O,) it signifies also The nap, or villous substance, upon the surface of a garment, or piece of cloth; syn. زِئْبِرٌ. (O, K.) ظَلَّةٌ i. q. إِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) b2: And i. q. صِحَّةٌ: thus accord. to the copies of the K; but this may be a mistranscription; for Az and others mention, among the significations of ظلّة, [in a copy of the T, written in this case, as in others, ↓ ظُلَّة,] that of صَيْحَةٌ [q. v.]. (TA.) ظُلَّةٌ A thing that covers, or protects, [or shades,] one, overhead: accord. to Lth, i. q. ↓ مَظَلَّةٌ or مِظَلَّةٌ meaning a thing that shades one from the sun: (T:) see an ex. voce مِظَلَّةٌ: a covering: and i. q. بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a مِظَلَّة for the summer: (TA in art. برطل:) and a thing by which one is protected from the cold and the heat: (M:) anything that protects and shades one, as a building or a mountain or a cloud: (Mgh:) the first portion that shades (Az, S, K) of a cloud (Az, S) or of clouds; (K;) accord. to Er-Rághib, mostly said of that which is deemed unwholesome, and which is disliked; whence the use of the word in the Kur 7:171: (TA:) and what shades one, of trees: (K:) or anything that forms a covering over one, (T, TA,) or shades one: (T:) and [particularly] a thing like the صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from the heat and the cold: (K:) or, accord. to the lawyers, ظُلَّةُ الدَّارِ means the سُدَّة [or projecting roof] over the door of the house: or that of which the beams have one end upon the house and the other end upon the wall of the opposite neighbour: (Mgh:) pl. ظُلَلٌ (S, M, O, K) and ظِلَالٌ. (M, K.) [See also ظَلَالٌ.] One says also, دَامَتْ ظُلَّةُ الظِّلِّ and الظِّلِّ ↓ ظِلَالَةُ, meaning That whereby one shades himself, (K, TA,) of trees, or of stones, or of other things, (TA,) [continued.] عَذَابُ يَوْمِ الظُّلَّةِ, in the Kur. [26:189], is said to mean [The punishment of the day of] clouds beneath which was a hot wind (سَمُوم): (S, O, K:) or an overshadowing cloud, beneath which they collected themselves together, seeking protection thereby from the heat that came upon them, whereupon it covered them, (T, * K, TA,) and they perished beneath it: (T, TA:) or, accord. to some, i. q. عَذَابُ يَوْمِ الصُّفَّةِ. (T: see art. صف.) and لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ, in the Kur [36:16], means To them shall be above them coverings of fire, and beneath them coverings to those below them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or conflicts and factions, are mentioned in a trad. as being like ظُلَل, by which are meant Mountains, and clouds: and El-Kumeyt likens waves of the sea to ظُلَل. (TA.) And [the pl.]

ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.) A2: See also ظَلَّةٌ.

ظِلَّةٌ i. q. ظِلَالٌ; (T, K, TA;) app. a pl. of ظَلِيلٌ, like as طِلَّةٌ is of طَلِيلٌ. (TA.) ظَلَلٌ Water that is beneath a tree, (O,) or beneath trees, (K,) upon which the sun does not come. (O, K.) [See also ضَلَلٌ.]

ظَلَالٌ, like سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓ ظِلَال,] A thing that shades one, (IAar, S, O, K, TA,) such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also ظُلَّةٌ.]

ظِلَالٌ pl. of ظِلٌّ: (S, M, O, K:) b2: and of ظُلَّةٌ. (M, K.) b3: [Also, app., pl. of ظَلِيلٌ: see ظِلَّةٌ. b4: Freytag has app. understood it to be expl. in the K as syn. with مَظَلَّةٌ; though it certainly is not.] b5: See also ظَلَالٌ.

مَكَانٌ ظَلِيلٌ A place having shade: (M, K:) or having constant shade. (T, S, M, O, K.) and hence ظِلٌّ ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade: (O:) or in this case the latter word denotes intensiveness [meaning dense]; (M, K, TA;) being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ. (TA.) ظِلًّا ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to ease and pleasantness of life. (TA.) One says also أَيْكَةٌ ظَلِيلَةٌ A collection of trees tangled, or luxuriant, or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh, describing palm-trees, هِىَ الظِّلُّ فِى الحَرِّ حَقَّ الظَّلِ?? ??لِ وَالمَنْظَرُ الأَحْسَنُ الأَجْمَلُ [ISd says] in my opinion, he means الشَّىْءُ الظَّلِيلُ حَقَّ الظَّلِيلِ; [so that the verse should be rendered They are the shade in the heat, the shady thing, the extremely shady, and the most goodly, the most beautiful, thing at which one looks; (see the phrase هٰذَا العَالِمُ حَقَّ العَالِمِ, voce حَقٌّ;)] the inf. n. being put in the place of the subst. (M.) لَا ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade in protecting from the heat. (TA.) ظَلَالَةٌ, (M, TA,) with fet-h, (TA,) the subst. from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [expl. above, see 2; as such app. meaning either The making to give shade, like the inf. n. تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ]. (M, TA.) b2: And i. q. شَخْصٌ [expl. above, see ظِلٌّ, last quarter]: (O, K:) and so طَلَالَةٌ, with ط. (O.) ظِلَالَةٌ: see ظُلَّةٌ. b2: Also A cloud that one sees by itself, and of which one sees the shadow upon the earth. (K.) b3: And one says, رَأَيْتُ ظِلَالَةً مِنَ الطَّيْرِ i. e. غَيَابَةً [app. meaning I saw a covert, or place of concealment, of birds]. (TA.) ظَلِيلَةٌ A place in which a little water collects and stagnates in a water-course and the like: (Lth, T:) or a place in which water collects and stagnates in the lower part of the torrent of a valley: (M, K:) or the like of an excavated hollow in the interior of a water-course, such that the water stops, and remains therein: (AA, O:) pl. ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة) abounding with collections of trees, or of dense and tangled trees: (AA, T, O, K:) pl. as above. (K.) ظُلَّيْلَةٌ A thing which a man makes for himself, of trees, or of a garment, or piece of cloth, by which to protect himself from the heat of the sun: a vulgar word. (TA.) ظُلْظُلٌ i. q. سُعْنٌ, i. e. A ↓ مِظَلَّة [q. v.; or as expl. in the L, in art. سعن, a ظُلَّة (q. v.), or a thing like the ظُلَّة, which is made upon the flat house-tops, for the purpose of guarding against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K, i. q. سُفُنٌ, which is evidently a mistranscription.]) أَظَلُّ [More, and most, dense in shade]. The Arabs say, لَيْسَ شَىْءٌ أَظَلَّ مِنْ حَجَرٍ [There is not anything more dense in shade than a stone]. (TA.) b2: And أَظَلّ, [as a subst., i. e. أَظَلٌّ accord. to a general rule, or, if regarded as originally an epithet, it may be أَظَلُّ,] by poetic license أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or the concealed part, (M, AHei, K,) of the مَنْسِم, (S, M, O, K,) or of the خُفّ, (AHei, TA,) [the former app. here used, as it is said be in other cases, in the same sense as the latter, meaning the foot,] of the camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:) and, (M, K,) in a human being, (M,) الأَظَلُّ signifies بَطْنُ الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ signifies بُطُونُ أَصَابِعِهِ, which means the portion, of what is next to the fore part [of the bottom] of the foot, from the root of the great toe to the root of the little toe, of the human being: (M:) the pl. is ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the pl. of an epithet: (M:) or الظُّلُّ فِى الإِنْسَانِ means the roots, or bases, (أُصُول) of what are termed بُطُونُ الأَصَابِعِ, next to the fore part [of the bottom] of the foot. (Ibn-'Abbád, O.) Hence the prov., إِنْ يَدْمَ أَظَلُّكَ فَقَدْ نَقِبَ خُفِّى [If the fore part of the sole of thy foot be bleeding, the sole of my foot has become worn through, in holes: see نَقِبَ]: said to the complainer to him who is in a worse condition than he. (AHei, TA.) مظلّ [app. مَظِلٌّ, being from ظَلَّ of which the aor. is يَظِلُّ; A place of shade, or of continual shade]. One says, هٰذَا مُنَاخِى وَمَحَلِّى وَبَيْتِى وَمظلِّى

[This is my nightly resting-place for the camels, and my place of abode, and my tent, and my place of shade, or of continual shade]. (TA.) مُظِلٌّ A thing having shade; by means of which one shades himself; as also ↓ مُظَلِّلٌ. (Msb.) And [A cloudy day;] a day having clouds: or having continual shade. (TA.) مِظَلَّةٌ (T, S, M, Msb, K) and مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the م as an instrumental noun, (Msb,) [and the latter with fet-h as a noun of place,] A large tent of [goats'] hair; (S, O, Msb;) more ample than the خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of the Arabs of the desert, the largest of the tents of [goats'] hair; next after which is the وَسُوط; and then, the خِبَآء, which is the smallest of the tents of [goats'] hair; so says Az: but Aboo-Málik says that the مظلّة and the خبآء are small and large: IAar says that the خَيْمَة is of poles roofed with [the panic grass called] ثَمَام, and is not of cloths; but the مظلّة is of cloths: (T:) or it is of the tents called أَخْبِيَة; (M;) such as is large, of the أَخْبِيَة; (K;) and it is said to be only of cloths; and it is large, having a رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth (شُقَّة), and of two such pieces, and of three; and sometimes it has a كِفَآء, which is its hinder part: or, accord. to Th, it is peculiarly of [goats'] hair: (M:) see also ظُلَّةٌ, and ظُلْظُلٌ: the pl. is مَظَالُّ; (M, Msb;) and مَظَالِ or مَظَالِى

occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee, for مَظَالِّ; the [latter]

ل being either elided, or changed into ى. (M.) عِلَّةٌ مَا عِلَّةُ أَوْتَادٍ وَأَخِلَّةٍ وَعَمَدِ المِظَلَّةِ اُبْرُزُوا لِصِهْرِكُمْ

↓ ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of pins for fastening together the edges of the pieces of the tent-cloth, and of the poles of the large tent? go ye forth: he who has married among you has a tent for shade from the sun:] is a prov., and was said by a girl who had been married to a man, and whose family delayed to conduct her to her husband, urging in excuse that they had not the apparatus of the tent: she said this to urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is applied in attributing untruth to pretexts. (Meyd.) b2: Hence, as being likened thereto, (assumed tropical:) A booth, or shed, made of palm-sticks, and covered with [the panic grass called] ثُمَام. (Msb.) b3: And The thing [i. e. umbrella] by means of which kings are shaded on the occasion of their riding; called in Pers\. چَتْر. (TA.) عَرْشٌ مُظَلَّلٌ [A booth, or shed, shaded over] is from الظِّلُّ. (S.) مُظَلِّلٌ: see مُظِلٌّ.

مُسْتَظِلٌّ Blood that is in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O.) b2: And [Az says,] I heard a man of the tribe of Teiyi apply the term المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of the two fetlock-joints of the camel, than which there is in the flesh of the camel none thinner, nor any softer, but there is in it no grease. (T.)

سته

1 سَتَهَهُ, (S, K,) aor. ـَ (K,) inf. n. سَتْهٌ, (S,) He struck his اِسْت; (S, K;) i. e. a man's. (S. [See اِسْت below.]) b2: And, (K,) inf. n. as above, (TA,) He followed him from behind, (K, TA,) not quitting him; because following his اِسْت. (TA.) 4 أُسْتِهَ He (a man) was, or became, large in the buttocks. (TA.) سَتْهٌ and سُتْهٌ: see اِسْتٌ, below.

سِتْهٌ: see اِسْتٌ, below, in two places.

سَتَهٌ: see اِسْتٌ, below, in two places.

A2: Also Largeness of the اِسْت. (S, K.) سَتِهٌ; and its fem., with ة: see أَسْتَهُ, in two places: and see what next follows.

سَتَهِىٌّ Of, or relating to, the اِسْت; and in the same sense, if you will, you may say ↓ اِسْتِىٌّ; and ↓ سَتِهٌ also, with kesr to the ت, like as they said حَرِحٌ. (S.) سُتْهُمٌ: see أَسْتَهُ, in three places.

سُتَيْهَةٌ dim. of اِسْتٌ, from the original of the latter, i. e. سَتَهٌ. (TA.) سُتَاهِىٌّ: see أَسْتَهُ, in two places.

سُتَيْهِىٌّ: see what next follows.

سَيْتَهِىٌّ, thus correctly, in the handwriting of Sgh, on the authority of Fr; in the K, ↓ سُتَيْهِىٌّ; (TA;) One who always walks, or goes, at the rear of a people, or party, (IB, K, TA,) remaining behind them, and looking to their goods. (IB, TA.) اِسْتٌ (S, Mgh, K, written with the conjunctive hemzeh, Msb in art. است) and ↓ سَتَهٌ (S Mgh, K) and ↓ سَتْهٌ (K) and ↓ سِتْهٌ (CK [but not in my MS. copy of the K nor in the TA, and of doubtful authority, as will be seen from what follows,]) signify the same, (S, * Mgh, * K,) i. e. The podex, buttock or buttocks, posteriors, rump, or croup; and sometimes the anus; (S;) ↓ سَتَهٌ being the original form, as is shown by the pl., (S, Mgh,) which is أَسْتَاهٌ; (S, Mgh, K;) like جَمَلٌ and أَجْمَالٌ: it may not be [↓ سِتْهٌ and ↓ سُتْهٌ] like جِذْعٌ and قُفْلٌ, of which the pls. are also of the measure أَفْعَالٌ, because, when you restore the ء which is the final radical, and reject the medial radical [which is ت], you say سَهٌ, with fet-h, (S, Mgh, *) which has both of the meanings expl. above, as also سُهٌ, (K,) but [SM says,] this last, mentioned by the author of the K, is strange, and I have not seen it on the authority of any one [else]: (TA:) and some say سَتٌ, (IKh, S, Mgh, TA,) suppressing the final radical [of سَتَهٌ], (S,) i. e., without ه at the end and without hemzeh [or ا] at the beginning. (TA.) [All are of the fem. gender.] It is said in a trad., العَيْنُ وِكَآءُ السَّهِ, or, as some relate it, السَّتِ, (S, Mgh, TA,) [The eye is the tie of the anus,] meaning that when one [closes the eye and] sleeps, the tie of the سَه becomes loosed, and the excrement and wind issue. (TA.) And أَبُو الأَسْتَاهِ means He who has large posteriors. (Az, TA.) بِاسْتِ فُلَانٍ is a phrase of the Arabs significant of reviling; (S;) said when holding one in contempt; meaning لَصِقَ العَارُ بِاسْتِ فُلَانٍ (assumed tropical:) [May disgrace cleave to the است of such a one]. (Mgh.) And يَا ابْنَ اسْتِهَا (tropical:) [O son of her است], (K, TA,) a prov. of the Arabs, (TA,) is an allusion to one's father's إِحْمَاض [see 2 in art. حمض] of the former's mother; (Z, TA;) and is said to mean أَنَّهُ وُلِدَ مِنِ اسْتِهَا: (TA:) and the Arabs called the sons of the female slave بَنُو اسْتِهَا. (Sh, TA.) And one says to a man who is deemed abject and weak, اِسْتُ أُمِّكَ أَضْيَقُ [lit. Thy mother's است is too contracted], and اِسْتُكَ أَضْيَقُ مِنْ أَنْ تَفْعَلَ كَذَا وَ كَذَا [Thine است is too contracted, meaning (assumed tropical:) thine ability is too small, for thy doing such and such things]: (TA: [see also Freytag's Arab. Prov., i. 607:]) and أَنْتُمْ أَضْيَقُ أَسْتَاهًا مِنْ أَنْ تَفْعَلُوهُ [in like manner] is an allusion to inability [meaning (assumed tropical:) Ye are unable to do it]. (K.) The saying of a poet, وَ أَنْتَ مَكَانُكَ مِنْ وَائِلٍ

مَكَانُ القُرَادِ مِنِ اسْتِ الجَمَلْ (tropical:) [And thou, thy place in the tribe of Wáïl is like the place of the tick in the rump of the camel,] is tropical; for they do not [properly] say اِسْتُ الجَمَلِ, but عَجُزُ الجَمَلِ. (S.) One says also to a man who is deemed low, or base, أَنْتَ الاِسْتُ السُّفْلَى, (TA,) and انت السبَّهُ السُّفْلَى, meaning (assumed tropical:) Thou art among others in the condition of the است of mankind: (S, TA:) and of low, or base, men, one says, هٰؤُلَآءِ الأَسْتَاهُ; and of such as are excellent, هٰؤُلَآءِ الــأَعْيَانُ, and الوُجُوهُ. (TA.) And one says, لَقِيتُ مِنْهُ اسْتَ الكَلْبَةِ, (A, K,) a prov., (TA,) meaning (assumed tropical:) I experienced from him, or it, what I disliked, or hated. (A, K, TA. [See also Freytag's Arab. Prov., ii. 445.]) And اِسْتُ البَائِنِ أَعْرَفُ, or أَعْلَمُ: see art. بين.

And مَا لَكَ اسْتٌ مَعِ اسْتِكَ (assumed tropical:) Thou hast no one [with thee] to assist thee: (A, K, TA:) another prov., related on the authority of Az as said to one who has no large amount of property, nor number of men. (Sgh, TA.) And تَرَكْتُهُ بِاسْتِ الأَرْضِ, another prov., (TA,) meaning (assumed tropical:) I left him destitute, poor, (K, TA,) possessing nothing: (TA:) or تَرَكْتُهُ بِاسْتِ المَتْنِ (assumed tropical:) I left him on the hard ground, alone. (Meyd.) And مَا لَكَ فِى هٰذَا الأَمْرِ اسْتٌ وَ لَا فَمٌ (assumed tropical:) Thou hast not in this thing, or affair, root nor branch: Jereer says, فَمَا لَكُمُ اسْتٌ فِى العَلَآءِ وَ لَآ فَمُ [And ye have not any root in eminence, nor branch]. (TA.) And كَانَ ذٰلِكَ عَلَى اسْتِ الدَّهْرِ (tropical:) That was in the beginning of time: (A, K, TA:) or in the olden time; (AO, S, TA;) as also عَلَى إِسِّ الدَّهْرِ. (AO, TA.) See also art. است.

[And see other exs. in Freytag's Arab. Prov. i. 355 and 378 (a variation of a prov. mentioned in the preceding page) and 607 and 622 and 729-730.]

أَسْتَهُ, applied to a man, (ISk, S, Mgh,) Large in the اِسْت, (ISk, S, Mgh, K,) or عَجُز; (S;) as also ↓ سُتَاهِىٌّ, (ISk, S, Mgh, K,) and ↓ سُتْهُمٌ: (S:) and so, applied to a woman, سَتْهَآءُ [fem. of the first], and ↓ سُتْهُمٌ, in which the م is augmentative, (ISk, S,) and ↓ سَتِهَةٌ: (TA:) pl. [of the first] سُتُهٌ, like كُتُبٌ, and سُتْهَانٌ: (K:) and ↓ مُسْتَهٌ, applied to a man, signifies large in the buttocks. (TA.) b2: And, as also ↓ سُتَاهِىٌّ and ↓ سَتِهٌ and ↓ سُتْهُمٌ, A seeker, or desirer, of the اِسْت; (K;) or one addicted thereto; (TA;) i. q. لُوطِىٌّ [one addicted to the crime of the people of Lot]. (TK.) اِسْتِىٌّ: see سَتَهِىٌّ, with which it is syn. مُسْتَهٌ: see [its syn.] أَسْتَهُ.

(ع ر و) : (الْعُرْوَةُ) عُرْوَةُ الْقَمِيص وَالْكُوزِ وَالدَّلْوِ وَيُسْتَعَار لِمَا يُوثَق بِهِ وَيُعَوَّلَ عَلَيْهِ (مِنْهَا) الْعُرْوَةُ مِنْ الْكَلَأِ لِبَقِيَّةٍ تَبْقَى مِنْهُ بَعْد يُبْسٍ النَّبَاتِ لِأَنَّ الْمَاشِيَة تَتَعَلَّق بِهَا فَتَكُونُ عِصْمَة لَهَا وَلِهَذَا تُسَمَّى عُلْقَةً (وَعَنْ) الْأَزْهَرِيِّ هِيَ مِنْ دِقِّ الشَّجَرِ مَا لَهُ أَصْلٌ بَاقٍ فِي الْأَرْضِ مِثْل الْعَرْفَج وَالنَّصِيِّ وَأَجْنَاس الْخَلَّةِ وَالْحَمْضِ فَإِذَا أَمْحَلَ النَّاسُ عَصَمَتْ الْمَاشِيَة بِهَا (وَالْعُرْوَةُ) أَيْضًا مَنْ أَسْمَاءَ الْأَسَدِ (وَبِهَا سُمِّيَ) ابْنُ الْجَعْدِ الْبَارِقِيُّ وَكُنِيَ بِهَا الْعَبَّاسُ - رَضِيَ اللَّهُ عَنْهُ - وَيُقَالُ (عَرَاهُ مُهِمٌّ وَاعْتَرَاهُ) أَيْ أَصَابَهُ (وَعَرَوْتُ) الرَّجُلَ أَتَيْتُهُ طَالِبًا مَعْرُوفَهُ عَرْوًا (وَمِنْهُ) الْعَرِيَّةُ وَهِيَ النَّخْلَةُ يُعْرِيهَا صَاحِبُهَا رَجُلًا مُحْتَاجًا أَيْ يَجْعَلُ لَهُ ثَمَرَتَهَا عَامَهَا لِأَنَّهَا تُؤْتَى لِلِاجْتِنَاءِ وَلِذَا قَالُوا لِلْمُعْرِي الْعَارِي وَالْمُعْتَرِي وَقِيلَ لِأَنَّهَا عَرِيَتْ مِنْ التَّحْرِيمِ أَوْ لِأَنَّهُ لَمَّا وُهِبَ ثَمَرَتَهَا فَكَأَنَّهُ جَرَّدَهَا مِنْ الثَّمَرَةِ فَعَلَى الْأَوَّلِ فَعِيلَةٌ بِمَعْنَى مَفْعُولَةٍ هُوَ الصَّحِيحُ وَعَلَى الثَّانِي بِمَعْنَى فَاعِلَةٍ وَإِنَّمَا رَخَّصَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (فِي الْعَرَايَا) بَعْد نَهْيِهِ عَنْ الْمُحَاقَلَةِ وَالْمُزَابَنَةِ فِي أَنْ يَبْتَاعَ الْمُعْرِي ثَمَرَتَهَا مِنْ الْمُعْرَى بِثَمَرٍ لِمَكَانِ حَاجَتِهِ وَقَدْ قِيلَ فِي الْعَرِيَّةِ تَفْسِيرٌ آخَر إلَّا أَنَّ هَذَا هُوَ الْمُخْتَارُ يَشْهَدُ لَهُ الْحَدِيثُ الْآخَرُ خَفِّفُوا فِي الْخَرْصِ فَإِنَّ فِي الْمَالِ (الْعَرِيَّةَ وَالْوَصِيَّةَ) وَقَوْل سُوَيْد بْنِ الصَّامِتِ
وَلَيْسَتْ بِسَنْهَاءٍ وَلَا رُجَّبِيَّةٍ ... وَلَكِنْ (عَرَايَا) فِي السِّنِينَ الْجَوَائِحِ
أَقْوَى شَاهِد لِأَنَّهُ لَوْ كَانَ الْأَمْرُ كَمَا زَعَمُوا لَمَا كَانَ هَذَا مَدْحًا (وَالسَّنْهَاءُ) النَّخْلَةُ الَّتِي تَحْمِلُ سَنَةً وَسَنَةً لَا (وَالرُّجَبِيَّةُ) بِضَمِّ الرَّاء وَفَتْحِ الْجِيم الَّتِي تُبْنَى حَوْلَهَا رُجْبَة وَهِيَ جِدَارٌ وَنَحْوُهُ لِتَعْتَمِد عَلَيْهَا لِثِقَلِهَا أَوْ لِضَعْفِهَا (وَالْجَوَائِحُ) جَمْعُ جَائِحَةٍ وَهِيَ السَّنَةُ الْمُجْدِبَةُ وَمِنْ ذَوَاتِ الْيَاء عري (الْعُرْيُ) مَصْدَرُ عَرِيَ مِنْ ثِيَابِهِ فَهُوَ عَارٍ وَعُرْيَانٌ وَهِيَ عَارِيَّةٌ وَعُرْيَانَةٌ وَفَرَسٌ عُرْيٌ لَا سَرْجَ عَلَيْهِ وَلَا لِبْدَ وَجَمْعُهُ أَعْرَاءٌ وَلَا يُقَالُ فَرَسٌ عُرْيَانٌ كَمَا لَا يُقَالُ رَجُلٌ عُرْيٌ وَعَلَى ذَا قَوْلُهُ فِي الْأَيْمَان وَلَوْ رَكِبَ دَابَّةً عُرْيَانًا صَوَابُهُ عُرْيًا (وَقَوْلُهُ) فِي السِّيَرِ وَسَاقُوهَا عُرْيًا صَوَابُهُ أَعْرَاءً لِأَنَّ الْمُرَادَ الدَّوَابُّ (وَاعْرَوْرَى الدَّابَّةَ) رَكِبَهَا عُرْيًا (وَمِنْهُ) كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَرْكَبُ الْحِمَارَ مُعْرَوْرِيًا وَهُوَ حَالٌ مِنْ ضَمِيرِ الْفَاعِلِ الْمُسْتَكِنِّ وَلَوْ كَانَ مِنْ الْمَفْعُولِ لَقِيلَ مُعْرَوْرِيٌّ.

عرو

1 عَرَاهُ, (S, Mgh, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. عَرْوٌ; (S, Msb;) and ↓ اعتراهُ; (Msb, K;) He came to him, (S, Mgh, K,) syn. أَتَاهُ, (S, Mgh,) and أَلَمَّ بِهِ, (S,) or غَشِيَهُ, (K,) or he repaired to him, syn. قَصَدَهُ, (Msb,) seeking (S, Mgh, K) his beneficence, or bounty, (Mgh, K,) or for the purpose of seeking his gift, or aid: (Msb:) or both signify [simply] he, or it, came to him; syn. جَآءَهُ: (Ham pp. 24 and 109:) or عَرَوْتُهُ, also, signifies [simply] I came to him; syn. غَشِيتُهُ; and so عَرَيْتُهُ: (K in art. عرى:) and one says, عَرَى الرجل عريةً شَدِيدَةً and عروةً شديدةً

[app. He came to the man, or upon him, with a vehement coming; for it seems that الرَّجُلَ is meant, and that عَرْيَة and عَرْوَة are inf. ns. of un.]: (TA, immediately after what here next precedes:) and عَرَا, aor. ـْ also signifies [simply] he sought [&c.]: and hence the saying of Lebeed in a verse cited in art. ثأر [q. v., conj. 8]: (S, * TA:) the pass. part. n. is ↓ مَعْرُوٌّ. (S, Msb.) One says also, فُلَانٌ تَعْرُوهُ الأَضْيَافُ and ↓ تَعْتَرِيهِ i. e. Such a one, guests come to him; syn. تَغْشَاهُ. (S, TA.) And عَرَانِى هٰذَا الأَمْرُ and ↓ اِعْتَرَانِى This affair, or event, came upon me; syn. غَشِيَنِى. (S.) and عَرَاهُ الأَمْرُ, (Msb, TA,) aor. ـْ The affair, or event, came upon him (غَشِيَهُ), (TA,) and befell him; (Msb, TA;) as also ↓ اعتراهُ. (Msb.) and عَرَاهُ المُهِمُّ and ↓ اعتراهُ The hard, or difficult, affair, or event, befell him. (Mgh.) And عَرَّهُ signifies the same. (Ksh in xlviii. 25.) [And in like manner ↓ اعتراهُ said of a malady, and of diabolical possession, &c., It befell, or betided, him; attacked him; or occurred, or was incident or incidental, to him.] And عَرَاهُ البَرْدُ The cold smote him. (TA.) A2: A3: See also 2.

A4: عُرِىَ He (a man, S) was, or became, affected with what is termed the عُرَوَآء [q. v.] of fever: (S, K, TA:) and ElFárábee has mentioned, in the “ Deewán el-Adab,” among verbs of the class of فَعَلَ, aor. ـْ عَرَا from العُرَوَآءُ: (Har p. 406:) ISd says that the verb mostly used is the former, and its part. n. is ↓ مَعْرُوٌّ: but some say that the verb [i. e. عُرِيَت; imperfectly written in my copy of the TA, but cleared from doubt by its being there added that the part. n. is مَعْرُوَّةٌ,] is said of a fever, as meaning it came with a shivering, or trembling. (TA.) b2: Also, He (a man) was, or became, affected with the tremour of fear. (TA.) b3: One says also, عُرِىَ إِلَى الشَّىْءِ, meaning (tropical:) He felt a want of the thing (اِسْتَوْحَشَ إِلَيْهِ) after having sold it. (K, TA.) And عُرِيتُ إِلَى

↓ مَالٍ لِى أَشَدَّ العُرَوَآءِ, meaning (assumed tropical:) My soul followed [most vehemently, or I felt a most vehement yearning towards,] property that belonged to me after having sold it. (TA.) And عُرِىَ هُوَاهُ إِلَى

كَذَا (assumed tropical:) He yearned towards, or longed for, such a thing. (TA.) 2 عرّى القَمِيصَ He put button-loops (عُرًى [pl. of عُرْوَةٌ]) to the shirt; as also ↓ اعراهُ. (TA.) b2: And عرّى المَزَادَةَ, thus, with teshdeed, in copies of the K, agreeably with the Tekmileh, or ↓ عَرَى

[or عَرَا], without teshdeed, as in the M, (TA,) He put a loop-shaped handle (عُرْوَة) to the مزادة [or leathern water-bag]. (K, TA.) 4 اعراهُ نَخْلَةً (S, K) He assigned to him (i. e. a man in need, S) a palm-tree as an عَرِيَّة [q. v.; accord. to some, belonging to art. عرى], (S, Msb,) for him to eat its fruit: (Msb:) [i. e.] he gave to him the fruit of a palm-tree during a year. (S; and K in art. عرى.) A2: اعراهُ صَدِيقُهُ His friend went, or removed, far away from him, and did not aid him. (S.) And أَعْرَوْا صَاحِبَهُمْ They left their companion (K, TA) in his place; and went away from him. (TA.) [But these two significations seem rather to belong to art. عرى.]

A3: See also 2.

A4: اعرى, intrans., He (a man) was, or became, fevered, or affected with fever. (TA. [From عُرَوَآءُ.]) b2: And أَعْرَيْنَا We were, or became, affected by a cold night [such as is termed لَيْلَةٌ عَرِيَّةٌ]: or we came to experience the cold of evening. (TA.) One says, أَهْلَكَ فَقَدْ

أَعْرَيْتَ i. e. [Betake thyself to thy family, for thou hast reached the time when] the sun has set and the evening has become cold. (S.) 8 اعتراهُ: see 1, in six places. b2: Also i. q. قَصَدَ عَرَاهُ i. e. نَاحِيَتَهُ [app. as meaning He repaired to his region, or quarter; or his vicinage]. (TA.) b3: And i. q. خَبَلَهُ [He, or it, rendered him possessed, or insane; or unsound in his intellect, or in a limb or member]. (TA.) 10 استعرى النَّاسُ The people ate the fresh ripe dates (S, K, the latter in art. عرى,) فِى كُلِّ وَجْهٍ

[in every direction]: from العَرِيَّةُ. (S.) عَرًا, (T, S, K, TA,) mentioned in the K in art. عرى, but accord. to Az, thus written with ا, as belonging to the present art., (TA,) i. q. نَاحِيَةٌ [as meaning A region, or quarter; or a vicinage]; (K in art. عرى;) and so ↓ عِرْوٌ, (K in art. عرو,) of which the pl. is أَعْرَآءٌ; (TA;) and جَنَابٌ [which likewise signifies a vicinage; and a place of alighting or abode; &c.; and also has the two meanings here following]; as also ↓ عَرَاةٌ; (K in art. عرى;) this last and عَرًا both signify a yard, syn. فِنَآءٌ; (S;) and a court, syn. سَاحَةٌ; (T, S;) as also ↓ عَرْوَةٌ. (T, TA.) One says, نَزَلَ فِى عَرَاهُ [or بِعَرَاهُ and بِحَرَاهُ (S in art. حرى)] meaning نَاحِيَتِهِ [i. e. He alighted, or descended and abode, in his region, or quarter, or his vicinage]: (TA:) or نَزَلَ بِعَرَاهُ and ↓ عَرْوَتِهِ i. e. [he alighted, &c.,] in his court. (Az, TA.) عُرْوٌ: see عُرْوَةٌ.

عِرْوٌ: see عَرًا: A2: and see also عُرْوَةٌ.

A3: Also One who is not disquieted, or rendered anxious, or grieved, by an affair: (K:) [or] أَنَا عِرْوٌ مِنْهُ means I am free, or free in mind, (خِلْوٌ,) from it: (S:) but it is held by ISd to belong to art. عرى: (TA:) the pl. is أَعْرَآءٌ; (K, TA;) which is said in the Tekmileh to signify persons who are not disquieted, or rendered anxious, or grieved, by that which disquiets, &c., their companions. (TA.) A4: And A company of men: [pl. as above:] one says, بِهَا أَعْرَآءٌ مِنَ النَّاسِ [In it are companies of men]. (TA.) عَرَاةٌ: see عَرًا.

A2: Also Vehemence, or intenseness, of cold: (S, K; mentioned in the latter in art. عرى:) originally عَرْوَةٌ. (TA.) عَرْوَةٌ: see عَرًا, in two places.

عُرْوَةٌ primarily signifies A thing by means of which another thing is rendered fast, or firm, and upon which reliance is placed: (TA:) or it is metaphorically applied in this sense; from the same word as signifying an appertenance of a shirt, and of a mug, and of a leathern bucket. (Mgh, Msb. *) b2: The عُرْوَة of a shirt, (S, M, Msb,) or of a garment, (K,) is well known; (S, Msb;) i. e. [A button-loop, or loop into which a button is inserted and by means of which it is rendered fast;] the thing into which the زِرّ [or button] thereof enters; (M, TA;) the sister of the زرّ thereof; (K;) as also عُرًى, accord. to the copies of the K, or عَرِىٌّ, accord. to some of them; and with kesr; but correctly with damm and with the ر quiescent [i. e. ↓ عُرْوٌ] as in the Tekmileh; and also with kesr [i. e. ↓ عِرْوٌ]; as though these two were pls. [or rather coll. gen. ns.] of عروة [i. e. عُرْوَةٌ and عِرْوَةٌ]: (TA:) the pl. is عُرًى: (Msb:) عراوى [i. e. عَرَاوَى] as pl. of عُرْوَةٌ is vulgar. (TA.) b3: [The pl.] عُرًى also signifies [in like manner] Certain [well-known] appertenances [i. e. loop] of loads, or burdens, and of the camels that bear saddles or burdens: whence the trad. لَا تُشَدُّ العُرَى إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ [The loops of loads shall not be made fast for the purpose of journeying save to three mosques; that of Mekkeh, that of El-Medeeneh, and that of El-Aksà at Jerusalem: see also similar trads. in art. ضرب (first paragraph, see. col.,) and in art. عمل (conj. 4)]. (TA.) b4: The عُرْوَة of the leathern bucket is likewise well known, (TA,) and so is that of the mug: (S, TA:) each is The [loopshaped] handle: (K, TA:) [so too is that of the leathern water-bag: (see 2:)] that of the mug is [also called] its أُذُن. (Msb.) b5: The عُرْوَة of the فَرْج [or vulva of a woman] is The flesh of its exterior, (K, TA,) or an external flesh, (so in some copies of the K,) which is, or becomes, thin, and turns to the right and left, with [or at] the lower part of the بَظْر [here meaning the clitoris]: (K, TA;) each of what are termed عُرْوَتَانِ [i. e. the nymphæ]. (TA.) b6: And عُرْوَةٌ signifies also A collection of [the trees called] عِضَاه and of [those called] حَمْض that are depastured in the case of drought: (K:) or especially a collection of عِضَاه upon which men pasture [their beasts or cattle] when they experience drought: or such as remain of عِضَاه and of حَمْض and are depastured in the case of drought; and it is not applied to any trees but these, unless to any trees that have remained in the صَيْف [here app. meaning spring, having survived the winter]: (TA:) also tangled, or luxuriant, or abundant and dense, trees, among which the camels pass the winter, and whereof they eat: (K:) and (as some say, TA) tree of which the leaves fall not in the winter, (K, TA,) such as the أَرَاك and the سِدْر: (TA:) or trees that remain incessantly in the earth, not going: (S:) or such as suffice the camels. or cattle, throughout the gear: (TA:) or shrubs of which the lower portions remain in the earth, such as the عَرْفَج and the نَصِىّ and the several kinds of خُلَّة and حَمْض; so that when, men experience drought, the cattle gain the means of subsistence; thus accord. to Az: or pasture that remains after the [other] herbage has dried up; because the cattle cling thereto, or eat thereof in the winter. (تَتَعَلَّقُ بِهَا,) and are preserved thereby: wherefore they are also called عُلْقَة: (Mgh: [but for عَلَقة in my copy of that work, I have substituted عُلْقَة as being evidently the right word:]) [see also عُقْدَةٌ, in the last quarter of the paragraph, in two places:] the pl. is عُرًى. (S, TA.) b7: Also The environs of a town [where people pasture their cattle]. (K, TA.) One says, رَعَيْنَا عُرْوَةَ مَكَّةَ i. e. [We pastured our cattle] in the environs of Mekkeh. (TA.) b8: And the pl., عُرًى, signifies (tropical:) A company, or party, of men by whom one benefits, or profits; as being likened to the trees [so called] that remain [throughout the winter]: (TA:) or a company, or party, of men is likened to the trees thus called. (S.) b9: And the sing., (tropical:) Such as is held in high estimation, or in much request, of camels, or cattle, or other property; as an excel-lent horse; (K, TA;) and the like. (TA.) b10: عُرْوَةُ الصَّعَالِيكِ means (assumed tropical:) The stay, or support, of the صعاليك [i. e. poor, or needy]: and [hence] is the name [or a surname] of a well-known man. (TA. [See صُعْلُوكٌ.]) b11: العُرْوَةُ الوُثْقَى signifies The firmest thing upon which one lays hold: (Bd in xxxi. 21: [see also ii. 257, where the same phrase occurs:]) and is [said to be] the saying “ There is no deity but God: ” from العُرْوَةُ [in the first of the senses assigned to it above, as is indicated in the Msb in relation to a similar phrase here following; or] as signifying “ the trees that have a lower portion remaining in the earth, as the نَصِىّ and the عَرْفَج &c.; ” as expl. above. (TA.) And أَوْثَقُ عُرًى [The firmest of things upon which one lays hold], occurring in a saying of the Prophet, is expl. as being [religious] belief, or faith. (Msb.) b12: And العُرْوَةُ is a name of The lion. (S, Mgh, K.) عُرَوَآءُ A tremour, or shivering: (Mz, 40th نوع:) or the access of a fever, on the occasion of the first tremour, or shivering, thereof. (S, K.) b2: [and accord. to Freytag, it occurs in the Deewán of the Hudhalees as meaning The coming of a hero, and the tremour thence arising in others. b3: and A feeling of yearning, or longing:] see 1, last sentence but one. b4: And The low voice (syn.

حِسّ) of the lion. (K.) b5: And The interval from the sun's becoming yellow to the night, when cold wind springs up, (M, * K, TA,) i. e., the north, or northerly, wind. (TA.) عَرِىٌّ an epithet applied to a palm-tree such as is termed عَرِيَّةٌ [q. v.]: one says نَخْلَةٌ عَرِىٌّ, (S, Msb,) the latter word without ة; like as one says اِمْرَأَةٌ قَتِيلٌ. (Msb.) A2: And رِيحٌ عَرِيَّةٌ (S, K) and عَرِىٌّ (K) A cold wind. (S, K: mentioned in the K in this art. and also in art. عرى) and one says also, إِنَّ عَشِيَّتَنَا هٰذِهِ لَعَرِيَّةٌ [Verily this our evening is cold]. (El-Kilábee, S.) and لَيْلَةٌ عَرِيَّةٌ A cold night. (TA.) عَرِيَّةٌ [as a subst.] A palm-tree which its owner assigns to another, (S, Mgh, Msb, K, *) who is in need, (S, Mgh,) for him to eat its fruit (S, Mgh, Msb, K *) during a year: (S, Mgh, K:) and of which what was upon it has been eaten: (K:) so some say: or that does not retain its fruit, this becoming scattered from it: (TA:) and one that has been excluded from the bargaining on the occasion of the selling of palm-trees: (K:) so some say: (TA:) the pl. is عَرَايَا: (S, Mgh, Msb:) it is said that on the occasion of the prohibition of المُزَابَنَة, which is the selling of the fruit upon the heads of palm-trees for dried dates, license was conceded in respect of the عَرَايَا, because a needy man, attaining to the season of fresh ripe dates, and having no money with which to buy them for his household, nor any palm-trees to feed them therefrom, but having some dried dates remaining of his food, would come to the owner of palm-trees, and say to him, “ Sell to me the fruit of a palm-tree,” or “ of two palm-trees,” and would give him those remaining dried dates for that fruit: therefore license was conceded in respect of that fruit when less than five أَوْسُق [pl. of pauc. of وَسْقٌ, q. v.]: (Nh, TA: [and the like is said, but much less fully, in the Mgh; and somewhat thereof in the S:]) the word is of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ, because the person to whom it is assigned repairs to it (S, Nh, * Mgh, Msb, TA) to gather its fruit: (Mgh:) or the tree is so called because it is freed from prohibition, (Nh, Mgh, TA,) from عَرِىَ, aor. ـْ (Nh, TA,) in which case the word is of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ; or because it is as though it were divested of its fruit: (Mgh:) the ة is affixed because the word is reckoned among substs., like نَطِيحَةٌ and أَكِيلَةٌ. (S, Msb.) [It is mentioned in the K in art. عرى. See also عَرِىٌّ, above.] b2: Also A مِكْتَل [or kind of basket, made of palm-leaves, in which dates &c. are carried]. (K and TA in art. عرى. [In the CK, المَكِيلِ is erroneously put for المِكْتَلُ.]) عَرَاوَةٌ, expl. by Freytag as signifying “ oleris species ” &c., is a manifest mistake for عَرَارَةٌ, n. un. of عَرَارٌ, q. v.]

عَارٍ act. part. n. of عَرَاهُ in the first [and in others also] of the senses assigned to it above. (Msb.) En-Nábighah says, أَتَيْتُكَ عَارِيًا خَلَقًا ثِيَابِى

عَلَى خَوْفٍ يُظَنُّ بِىَ الظُّنُونُ meaning I came to thee, or have come to thee, as a guest [or seeking thy beneficence, with my clothes old and worn out, in fear, various thoughts being thought of me]. (S; one of my copies of which has تَظُنُّ instead of يُظَنُّ.) أُعْرُوَانٌ (so in copies of the K and accord. to the TA, in the CK عُروان,) A certain plant: (K, TA:) or one of which the leaves fall not in the winter. (CK.) مُعَرًّى An epithet applied to a فَرْج as meaning Having what is termed عُرْوَةٌ [q. v.] (K, TA) or what are termed عُرْوَتَانِ. (TA.) مَعْرُوٌّ pass. part. n. of عَرَا, q. v. (S, Msb.) b2: And part. n. of عُرِىَ, q. v. (ISd, TA.)