خدم: خَدَم: عمل للملك والحكومة، تولى عملاً لخدمة الملك والحكومة، ولي عملاً في الدولة (الكالا). وفي حيان - بسام (1: 23 ق): وامتحن جماعة من الأعيان ممن خدم في مدة سليمان (مملوك 1، 1: 18) وخدم البحارة والجنود: عملوا في البحرية والجيش (ابن بطوطة 4: 91).
وخدم: عمل، اشتغل (فوك، الكال، هلو، ابن جبير ص18، المقري 1: 360، 373، ابن بطوطة 2: 71، 3: 268).
خدم في الباطل: ذهب سعيه هدراً (الكالا) وفي معجم البربر: يخدم صناعة بمعنى يعمل في حرفة أو مهنة.
وخدم: حرث، وزرع الأرض وزرع الأشجار (معجم الادريسي)، (فوك، بوشر، هلو، تقويم قرطبة 117، ابن العوام2: 161، ابن بطوطة 3: 296).
ويقال مجازاً: خدم العلم بمعنى مارس العلم وزاوله (ميرسنج 4). والفعل خدم هذا يدل مجازاً على ما يدل عليه الآن الفعل الفرنسي Cultiver الذي يعني: راعى صداقاته أو حافظ عليها، وعني بعلاقاته مع الآخرين. ففي ديوان ابن عبدون طبعة هوجفلايت (ص 102):
هل تذكر العهد الذي لم أنسه ... ومودتي مخدومة بصفاء
وفيه (ص104):
نصيبي من الدنيا مودة ماجد ... أهيم بها سراً واخدمها جهراً
وخدم: استغل المعدن (معجم الادريسي) وخدم العشب: قطع العشب وجمعه. ففي ابن البيطار (1: 490): كنت اخدم العشب، غير أن في مخطوطة ب منه: في العشب.
وخدم الطريق: مهده وأصلحه (مارتن ص184).
وخدم: قاد المركبة (ابن بطوطة 2: 361).
وخدم: أظهر الطاعة والخضوع، ويقال: خدم الأمير: بمعنى قدم له الاحترام والتكريم. كما يقال بالنسبة للمرؤوس تجاه رئيسه: قدم له الاحترام في طاعة وخضوع. ويقال مثلاً: خدم برأسه: سلم بإشارة من رأسه. وسلم وخدم بيده إلى الأرض خمس مرات: سلم وأظهر الطاعة والخضوع بخفض يده إلى الأرض خمس مرات (مملوك 1، 1: 64، 2، 1: 119، الكتاب المنسوب إلى الواقدي طبعة هاماكر ص27، والتعليقة ص57، كوزج المختار ص9، ألف ليلة 1: 61، 66، 2: 67، 68).
وخدم فلانا ب: أظهر الاحترام له بتقديم شئ أو هدية إليه (مملوك 2، 1: 120، المقري 1: 655، ابن بطوطة 3: 98، ألف ليلة 1: 62). وخدم به: قدم الكتاب وأهداه. ففي ابن ليون (ص2 ر): ابن بصال له كتاب في الفلاحة خدم به المأمون.
خَدَّم: (بالتشديد) جعله يخدم، جعله يعمل (فوك، ابن بطوطة 2: 71، 3: 267، حيث يجب فيما أرى أن يقال خدّم بدل أخدم).
وخدَّم: اتخذ خادماً له (كرتاس ص167).
تخدَّم: ذكرها فوك في مادة ( operari) .
وتخدَم: تهذيب وتثقيف (شيرب ديال - ص16).
انخدم: ذكرها فوك في مادة Servire.
اختدم: احترث، فلح (ابن العوام 1: 194).
استخدم: اتخذه في خدمته. وجند الجند. واتخذ رجلاً ليقوم بعمل ما (مملوك1، 1: 160، ألف ليلة 1: 80). واستخدم مركباً: استأجره (دي سلان، تاريخ البربر ص208).
واستخدمه: ألحقه بخدمته ليقوم بعمل م، أو ألحقه بخدمة شخص آخر. (مملوك1،1: 161).
واستخدم: جعل جندياً أو ضابطاً في صف الذين يمنحهم السلطان إقطاعاً. وجعله في حرس الأمير (1، 1: 161).
واستخدم: استعمل، انتفع (هلو، الادريسي ص36، أماري ص190).
واستخدمه: جعله يعمل (هلو).
واستخدم نفسه: عرض نفسه للعمل (ابن جبير ص73).
واستخدم فلاناًب، أظهر له الاحترام والخضوع بتقديم شئ له، قدم هدية (كرتاس ص214).
خَدَم. خَدَم العَسْكر: علفوة العسكر، جامكية، اسم ضريبة (صفة مصر 11: 495).
خِدْمة: عمل عند الملك، عمل في الحكومة، ففي حيان - بسام (3: 3و): فدخلا على الوزير عبد الرحمن بن يسار أيام خدمته بها (أي بلنسته) - ووظيقة، منصب، مرتبة (بوشر) - وإمارة، إدارة، تدبير، نظارة (الكالا). وتضاف خدمة إلى كلمة أخرى فتدل على معنى وظيفة المفتش، ففي حيان - بسام (1: 10و): خدمة المدينتين الزهراء والزاهرة. وكذلك: خدمة المباني، وخدمة الأسلحة وغير ذلك من هذه الاستعمالات وهي كثيرة (نفس المصدر السابق).
وخدمة: الجندية والتجنيد ففي الخطيب (ص 110ق) في كلامه عن قائد الجيش: كان له في الخدمة مكان كبير وجاه عريض.
وخِدمة: عمل، شغل (معجم بدرون، (فوك، الكالا، هلو ابن جبير ص130، المقري 1: 135، ابن بطوطة 2: 321. 438، 4، 216).
خدمة نَهَار: عمل يوم للعامل غير الماهر (الكالا).
وخدمة: وكالة، وتكاليف شخص للقيام بعمل ما (بوشر).
وخدمة: حراثة، زراعة (معجم الادريسي، بوشر، ابن العوام 1: 251).
وخدمة: احترام، تحية توقير (مملوك 2، 1: 119، النويري مصر مخطوطة رقم 2 ص46 و، ص51 و، ومخطوطة رقم 19 ص135 ق، ص137 و).
وتستعمل خدمة في المشرق كناية عن السلام (ابن جبير ص299).
ويقال: وقف في خدمته بمعنى: قام ليظهر له الاحترام (زيشر 20: 503).
وخدمة: هدية، منحة، تحفة (مملوك2، 1: 120، المقري 1: 655 وهي = تحفة (1: 10)، (ألف ليلة 4: 680) وفي قصة باسم الحداد: إذا أعطاك خدمتك اتركه وروح (=ورُحْ) ولا تحضر به (سندوفال ص295).
وخدمة: خفرة تحفر حول الشجرة لتمسك الماء (الكالا).
ولخدمة مضافة إلى اسم بعدها: لاستخدام، لاستعمال.
وخدمة: عناية، اهتمام ففي المقري (1: 236): وقد أرسلهم لاستقبال السفراء (لخدمة أسباب الطريق).
حمل الشيء إلى خدمة الخليفة: قدم الشيء إلى الخليفة باحترام وتبجيل. (الفخري ص389).
خدمة القداس: طقس كنسي، قداس احتفالي (بوشر).
خِدْمًتْكار، وتجمع على خدمتكارية (وهي مؤلفة من كلمة خدمة والكلمة الفارسية كار التي تلحق بالاسم لتدل على العامل): خادم (بوشر).
خَدْمِي (هلو)، خِدْمِي (فوك، الكالا)، خُدْمِي (دومب، همبرت، باربيه، دوماس) وتجمع على خَدَامي (فوك، الكالا، همبرت) أو خَدَمَا (كاريت، هلو، دلابورت): سكين (فوك، الكال، دومب ص94، دوماس عادات ص312، وحياة العرب ص92، باربييه، هلو، همبرت ص201، دلابورت ص57).
وعند كاريت (قبيل 1: 265): خداما: السيف الطويل المستقيم الحاد تسميه القبائل خِداما ويسميه الفرنسيون فليسا ( flica) باسم المصنع الذي يصنع فيه.
وكلمة أخَدْمِي التي نجدها في معجم البربر مقابل خنجر هل هي من هذه اللغة؟ هذا ممكن. وقد هذه الكلمة تدل مع ما تدل عليه في الجزيرة العربية لأن برتون (2: 106) يقول في كلامه عن الخناجر: الغديمي في اليمن وحضر موت هو على شكل نصف دائرة تقريباً. ومن الواضح أن هذه هي نفس الكلمة السابقة إذ لا يوجد الفعل خدم.
الخِدْمُيون: المزخرفون، المزوقون، المزينون (المعجم اللاتيني العربي).
خَدُوم: خادم، عامل (فوك).
خَديم: غلام مملوك (كاريت قبيل 1: 89).
وخَديم: جندي (المجلة الآسيوية 1844، 1: 400).
وخديم: سُرّيّة، محظية. خليلة (جاكسون ص151). ولعلها تصحيف خادم.
خدامة. خدم خدامة صادقة: خدم خدمة مخلصة (بوشر). خَديمة: حراثة، زراعة (هلو) (وهي تصحيف خِدمة).
خَدَّام: خادم، وصيف (ألف ليلة 2: 98، برسل 7: 96) ومؤنثه خدَّامة.
خدَّامة: خادمة، وصيفة (بوشر، ألف ليلة 1: 704، 713).
وخدَّام: عامل مياومة (فوك، ابن العوام 1: 530، 531).
خدَّام الديوان: الجمركيون، موظفو المكس، ماكسيون (بوشر).
خَدّيم: عامية خديم (محيط المحيط).
خَدَّامَة: إناء يبال ويتغوط به (محيط المحيط). (انظر الكلمة الأسبانية Servidor ومعناها حوض في منصع أي كرسي فيه قصرية).
خادم: يطلق في الغالب على من يقوم بحاجة، غير إنه يطلق خاصة على العبد الأسود أو المملوك من السودان (المقدمة 3: 291 رقم1) ويطلق في أفريقية على الأمة السوداء (المصدر السابق، باربية. والحظية السوداء (ليون ص289).
وخادم: قَوَّاس، رامي السهام (مويت في آخر المادة).
خادم المسجد: من يخدم في المسجد، وهو لقب يستطيع الحاج شراءه في مكة (بركهارت عرب 1: 76).
خادم العجل: دجاجة (جاجة) الحقل أو الغابة دجاجة الأرض (همبرت ص185).
خادم القداس: قندلفت، مساعد الكاهن في القداس، شماس شمعداني (بوشر).
مخْدوم. كتاب مخدوم: كتاب كتبت فيه شروح كثيرة (محيط المحيط).
طريق مخدومة. طريق مسلوكة، مطروقة (دومب).
مخدوم: أجل استحقاق الدين لمدة ستة أشهر أو ثلاثة أشهر الخ (شيرب، انظر الجريدة الآسيوية 1850، 1: 395).
رآه دفع لي المخدوم الأول: دفع لي قسط الستة أشهر الأولى (مارتن ص45).
استخدام: تقلا على الساحر الذي يستخدم الشيطان في مدة معلومة وتحت شرط معلوم (محيط المحيط).

خدم

1 خَدَمَهُ, aor. ـُ (S, Msb, K) and خَدِمَ, (Lh, K,) inf. n. خِدْمَةٌ (S, Msb, K) and خَدْمَةٌ, (Lh, K,) or, as some say, the latter is the inf. n., and the former [though generally used as the inf. n.) is a simple subst., (TA,) He served him; did service for him; ministered to him; (PS, TA;) syn. مَهَنَهُ. (TA.) And خَدَمَ بِطَعَامِ بَطْنِهِ [He served for, meaning in return for, the food of his belly]. (S and A &c. in art. وغد.) b2: One says also, هٰذَا القَمِيصُ يَخْدُمُ سَنَةً (tropical:) [This shirt will serve, or last, a year]: and ثَوْبٌ سَخِيفٌ لَا يَخْدُمُ (tropical:) [A thin, or flimsy, garment, that will not serve or last, long; or that will not be serviceable]. (TA.) 2 خدّمهُ خِدْمَةً He occupied, or busied, him with service. (TA.) b2: خَدَّمَهَا He gave her several, or many, female servants. (Msb.) A2: [خدّم البَعِيرَ He attached a خَدَمَة, meaning the thong thus called, upon the pastern of the camel. b2: Hence,] تَخْدِيمٌ, [as inf. n. of خُدِّمَ,] in a horse, (assumed tropical:) The having a whiteness (S, Mgh, TA) such as is termed تَحْجِيل (S, TA) surrounding the pastern of each kind foot, (S, Mgh, TA,) above the أَشَاعِر [or extremities next the hoof], and stopping short of the shank; (S, TA;) but not in the fore foot. (S, Mgh, TA.) [See also خَاتَمٌ, last sentence.] When it is in one hind leg, the horse is termed أَرْجَلُ. (S, TA.) b3: [Hence, also,] خَدَّمَهَا زَوْجُهَا (assumed tropical:) Her husband attired her with the خَدَمَة [or anklet]. (TA.) 4 اخدمهُ He gave him a servant. (S, K, TA. [كَاخْدَمَهُ in the CK is erroneously put for فَأَخْدَمَهُ.]) And أَخْدَمْتُهَا I gave her a female servant. (Msb.) b2: El-Kutb Er-Ráwendee asserts that one says, أَخْدَمْتُهُ لِنَفْسِى, peculiarly; [I made him a servant to myself;] but Ibn-Abi-l-Hadeed says, This is of the things that I know not. (TA.) [See اختدمهُ.]8 اختدم He served himself; (Lh, K;) as one must do who has not a servant. (Lh.) A2: اختدمهُ He made him a servant. (TA.) b2: See also what next follows, in two places.10 استخدمهُ He asked him to give him a servant; as also ↓ اختدمهُ. (K, TA.) b2: and اِسْتَخْدَمْتُهُ I asked him to serve me; (Msb, TA;) as also ↓ اِخْتَدَمْتُهُ: (TA:) [or I took him as my servant:] or I made him to serve me. (Msb) Accord. to El-Kutb Er-Ráwendee, one says, اِسْتَخْدَمْتُهُ لِنَفْسِى and لِغَيْرِى [I took him as a servant for myself and for another than myself: or I made him to be a servant to myself and to another than myself]. (TA.) خَدَمٌ: see خَادِمٌ: A2: and see also خَدَمَةٌ, in four places.

خَدْمَةٌ, (K,) or ↓ خِدْمَةٌ, (JK,) A space, or period, (سَاعَةٌ,) of the night (JK, K) or of the day: (K:) and خَذْمَةٌ [or خِذْمَةٌ, q. v.,] is a dial. var. thereof. (TA.) خُدْمَةٌ a subst. signifying (assumed tropical:) The characteristic denoted by the epithet خَدْمَآءُ [fem. of أَخْدَمُ], in a sheep or goat; (JK, K, TA;) i. e. whiteness in the lower end of the shank. (JK, K,) upon blackness; (K;) such whiteness resembling the خَدَمَة, (JK, TA,) or being likened to خَدَم, or anklets: (TA:) or blackness upon whiteness: &c. (K.) [See أَخْدَمُ: and see also خَدَمَةٌ.]

خِدْمَةٌ, accord. to some, and inf. n. of 1: accord. to others, a simple subst. [signifying Service]. (TA.) b2: [Also Pay for service: but in this sense probably post-classical.]

A2: See also خَدْمَةٌ.

خَدَمَةٌ A thong, (JK, S, K,) plaited, (TA,) thick and strong, like a ring, (JK, K,) which is fastened upon the pastern of a camel, (JK, S, K,) and to which is attached the سَرِيحَة [or thong] of the نَعْل [or leathern shoe with which the foot is sometimes protected], (S,) or to which are attached the سَرَائِح [or thongs] of the نعل: (K:) [it is the n. un. of ↓ خَدَمٌ: and its pl. is خِدَامٌ; as below: in the TA, said to be tropical; but this is pro-bably a mistake: the other significations here following are all tropical:] accord. to AA, [the pl.] خِدَامٌ signifies shackles, or hobbles; syn. قُيُودٌ. (TA.) b2: Hence, (S,) (tropical:) i. q. خَلْخَالٌ [meaning An anklet]; (JK, S, Mgh, K;) because sometimes made of thongs, with gold and silver affixed thereon: (S:) pl. خِدَامٌ, (S,) and [coll. gen. n.] ↓ خَدَمٌ. (Ham p. 612.) كَالْمَمْهُورَةٍ إِحْدَى

خَدَمَتَيْهَا is a prov. [meaning (assumed tropical:) Like her who has been dowered with one of her two anklets]. (JK, TA. [See also مَهْمُورَةٌ.]) b3: [And hence, (assumed tropical:) A ring of white a little above the hoof of a horse &c.] You say of a horse, لَهُ خَدَمَتَانِ مِنْ خِلَافٍ, meaning (assumed tropical:) He has a whiteness [or rather a ring of white a little above the hoof] in his fore leg [or right fore leg] and another in his left fore leg [probably a mistake of a copyist for his left kind leg]. (TA in art. خلف.) [The coll. gen. n.

↓ خَدَمٌ is used in the Deewán of the Hudhalees, as stated by Freytag, in the sense of (assumed tropical:) A place where the colour differs, like an anklet, on the foot: and a whiteness on the foot of a bull, surrounding it like a circle: and خِدَامٌ as meaning whiteness: or, as some say, streaks (“striæ”). See also خُدْمَةٌ.] b4: [Hence, also,] (assumed tropical:) The place where each foot comes forth from the trousers. (TA.) b5: Also (assumed tropical:) The shank; (K;) because it is the place of the خَدَمَة, i. e. the anklet: (TA:) pl. خِدَامٌ and [coll. gen. n.] ↓ خَدَمٌ. (K.) Hence, in a trad. of Selmán, كَانَ عَلَى حِمَارٍ وَعَلَيْهِ سَرَاوِيلُ وَخَدَمَتاهُ تُذَبْذِبَانِ [He was upon an ass, and upon him were trousers, and his shanks were dangling]: or, as some say, the meaning here is, the parts from which his two feet came forth, of the trousers. (TA.) And one says, أَبْدَتِ الحَرْبُ عَنْ خِدَامِ المُخَدَّرَاتِ (tropical:) [The war made apparent the shanks, or the anklets, of the girls that had been kept behind the curtains]; meaning the war became vehement. (A, TA.) b6: Also (assumed tropical:) A ring of people; (S, K;) a compact ring thereof: likened to the thong described in the first sentence of this paragraph. (TA.) Hence the saying of Khálid Ibn-El-Weleed, in a letter that he wrote to the Satraps of Persia, (TA,) الحَمْدُ لِلّٰهِ الَّذِى فَضَّ خَدَمَتَكُمْ, meaning [Praise be to God,] who hath dispersed, or broken up, your congregation: (S, * K, * TA:) for when the thong above mentioned is broken, or parted, the سَرَائِح [or thongs of the leathern shoe] become loosed, and the shoe falls off: so says IAth, and A'Obeyd says the like. (TA.) خَدِمَةٌ A thong: (K:) or a plaited thong. (TA.) خَدُومٌ: see what next follows.

خَدَّامٌ One who does much service; (TA in the present art.;) as also ↓ خَدُومٌ. (TA in art. عقرب.) And also applied to A خَادِم [q. v.]. (TA in the present art. [It is commonly used in the latter sense in the present day: fem. with ة.]) خَادِمٌ A servant; (S, * Mgh, * Msb, * K, * TA;) applied to a young man, (S, Mgh, Msb,) or a male: (K:) and, (S, Mgh, Msb, K,) as also خَادِمَةٌ, (Msb, K,) each in chaste Arabic, (TA,) but the latter rare, (Msb,) to a young woman, (S, Mgh, Msb,) or a female: (K:) and خَدَّامٌ [q. v.] is also used in the same sense as خَادِمٌ: (TA:) the pl. of خَادِمٌ is ↓ خَدَمٌ, (JK, S, Mgh, Msb, K,) or rather this is a quasi-pl. n., (TA,) and خُدَّامٌ (JK, Msb, K) and خَدَمَةٌ, and vulgarly خُدْمَانٌ. (TA.) It is said in a trad., of 'Abd-Er-Rahmán, (TA,) طَلَّقَ امْرَأَتَهُ فَمَتَّعَهَا بِخَادِمٍ سَوْدَآءَ, meaning [He divorced his wife, and gave her on that occasion] a black young woman [as a slave]. (Mgh, * TA.) In the saying فُلَانَةُ خَادِمَةُ غَدًا, the word خادمة is not properly an epithet: the meaning is, Such a woman will be a servant to-morrow; like as one says حَائِضَةٌ غَدًا. (Msb.) خَادِمِيَّةٌ Servitude; or the state, or condition, of a servant: a term in common use; and mentioned by Freytag on the authority of Meyd.: opposed to مَخْدُومِيَّةٌ.]

أَخْدَمُ i. q. ↓ مُخَدَّمُ, (S, Mgh, K,) as meaning, applied to a horse, (tropical:) Having a whiteness (S, Mgh) such as is termed تَحْجِيل (S) surrounding the pastern of each kind foot, (S Mgh,) above the parts next the hoof, and stopping short of the shank; (S;) but not in the fore foot: (S, Mgh: [see 2:]) or, so applied, whose تَحْجِيل encircles [the pastern] above the أَشَاعِر [or extremities next the hoof]: or the latter epithet, so applied, whose whiteness passes beyond the pasterns or part thereof. (K.) And خَدْمَآءُ, [fem. of أَخْدَمُ,] applied to a sheep or goat, (JK, S, K,) i. e. to a شَاة, (S, K,) (assumed tropical:) Having in the lower end of her shank a whiteness (JK, K) like the خَدَمَة [or anklet], (JK,) upon blackness; or a blackness upon whiteness; and in like manner applied to a mountain-goat: (K:) or having white shanks; (Az, S, K;) like حَجْلَآءُ; [but see this latter word;] and so ↓ مُخَدَّمٌ applied to a mountain-goat: (S:) or having one white shank; the rest of her being black. (K.) مُخَدَّمٌ [pass. part. n. of 2, q. v.]. You say قَوْمٌ مُخَدَّمُونَ A people, or party, having many servants and other dependents. (S, K.) And in like manner مُخَدَّمَةٌ is applied to a woman. (A, TA.) A2: And مُخَدَّمَةٌ (tropical:) A woman attired, or adorned, with anklets. (A, TA.) b2: See also أَخْدَمُ, in two places.

A3: And مُخَدَّمٌ and ↓ مُخَدَّمَةٌ (S, K) The place of the thong [called خَدَمَة] (K, TA) in the leg of the camel: (TA: [there said to be above the كَعْب; but this is a mistake:]) and (assumed tropical:) the place of the anklet [so called] (K, TA) in the shank of a woman: (TA:) the place of the خِدَام in the shank: (S:) the place of the خَدَمَ; like as مُسَوَّرٌ is the place of the سِوَار. (M in explanation of the former, in art. سور.) b2: And the former (tropical:) The band of the trousers, (JK, K, TA,) at the lower part of the leg of a woman: (K, TA:) or the band at the lower part of the leg of the trousers: (M, TA:) the woman seems to be specified in the K because women generally tic the legs of the trousers upon the middle [or upper part] of the shank, and then make them to fall down over it. (TA.) مُخَدَّمَةٌ as a subst.: see مُخَدَّمٌ; of which it is also the fem.

مَخْدُومٌ [lit. Served: b2: and hence, A master;] a head, or chief: pl. مَخَادِيمُ. (TA.) b3: And A man having a servant of the jinn, or genii. (S, K.) مَخْدُومِيَّةٌ The state, or condition, of a master: opposed to خَادِمِيَّةٌ.]

سدر

1 سَدِرَ, aor. ـَ inf. n. سَدَرٌ and سَدَارَةٌ, (S, K,) He became dazzled by a thing at which he looked, so that he turned away his face from it: or became confounded, or perplexed, and unable to see his right course: syn. تَحَيَّرَ: (K:) and he (a camel) became dazzled by a thing at which he looked, so that he turned away his face from it, by reason of intense heat: (S, * K:) also, (TA,) or سَدِرَ بَصَرُهُ, (M,) he [app. a man or any animal] was hardly able to see: (M, TA:) or سَدِرَ بَصَرُهُ he was dazzled, or confounded or perplexed, and did not see well; as also ↓ اِسْمَدَرَّ. (A, TA.) [See also سَدَرٌ, below.]

A2: سَدَرَ, (M, K,) or سَدَرَتْ, (S,) aor. ـُ inf. n. سَدْرٌ, (M,) He, or she, let down, let fall, or made to hang down, his, or her, hair; (S, M, K;) and in like manner, a curtain, or veil, (M,) and a garment; (Lh;) a dial. var. of سَدَلَ. (S, K. *) b2: Also سَدَرَ, aor. ـِ inf. n. سَدْرٌ and سُدُورٌ, He rent his garment. (Yaa-koob, M.) 4 اسدرتِ الشَّمْسُ عَيْنَهُ [The sun dazzled his eye, and confused his sight]. (K in art. جهر.) 5 تسدّر بِثَوْبِهِ He covered himself with his garment. (AA.) 7 انسدر It (hair, S, M, K, and a curtain or veil, M) hung down; (S, M, K;) a dial. var. of انسدل. (S, K. *) b2: انسدر يَعْدُو He was somewhat quick, or made some haste, running: (S, M: *) or he went down, or downwards, and persevered (A 'Obeyd, K) in his running, going quickly. (A 'Obeyd.) [In the CK, for يعدو, is put by mistake بَعُدَ.] Q. Q. 4 اِسْمَدَرَّ بَصَرُهُ His sight became weak, in the manner described below, voce سَمَادِيرُ. (S in art. سدر, and M and K in art. سمدر.) It is of the measure اِفْمَعَلَّ, from السَّدَرُ; (IKtt;) the م being augmentative. (S.) See also سَدِرَ. b2: اسمدرّت عَيْنُهُ His eye shed tears; accord. to Lh; but this is not known in the classical language. (M in art. سمدر.) سِدْرٌ [a coll. gen. n., The species of lote-tree called by Linnæus rhamnus spina Christi; and by Forskål, rhamnus nabeca;] the tree, or trees, of which the fruit is called نَبِق and نَبْق: (S, M, Mgh, Msb, K:) sing., (Msb,) or [rather] n. un., (S, M, K,) سِدْرَةٌ: (S, M, Msb, K:) and sometimes سِدْرٌ is used as meaning the smallest or smaller of numbers [generally denoting from three to ten inclusively]: (Ibn-Es-Sarráj, Msb:) AHn says, accord. to Aboo-Ziyád, the سِدْر is of the kind called عِضَاه, and is of two species, عُبْرِىٌّ and ضَالٌ: the عبرى is that which has no thorns except such as do not hurt: the ضال has thorns [which hurt]: the سدر has a broad round leaf: and sometimes people alight and rest beneath a tree of this kind; but the ضال is small: the best نبق that is known in the land of the Arabs is in Hejer (هَجَر), in a single piece of land which is appropriated to the Sultán alone: it is the sweetest of all in taste and odour: the mouth of him who eats it, and the garments of him who has it upon him, diffuse an odour like that of perfume: (M, TA:) it is [also] said that the سدر is of two species; whereof one grows in the cultivated lands, and its leaves are used in the ablution termed غُسْل, and its fruit is sweet; and the other grows in the desert, and its leaves are not so used, and its fruit is juicy: the زُعْرُور is so described that it may be supposed to be the wild نبق: (Msb:) when سِدْرٌ is used absolutely, with relation to the ablution termed غُسْل, it means the ground leaves of the tree so called: (Mgh, * Msb:) the pl. of سِدْرَةٌ is سِدْرَاتٌ and سِدِرَاتٌ and سِدَرَاتٌ (S, K) and سِدَرٌ (S, M, K) and سُدُورٌ, (M, K,) which last is extr. (M.) b2: سِدْرَةُ المُنْتَهَى is said to be The lote-tree in the Seventh Heaven; (Lth, K; *) beyond which neither angel nor prophet passes, and which shades the water and Paradise: (Lth:) in the Saheeh it is said to be in the Sixth Heaven: 'Iyád reconciles the two assertions by the supposition that its root is in the Sixth, and that it rises over the Seventh: accord. to IAth, it is in the furthest part of Paradise to which, as its furthest limit, extends the knowledge of ancients and moderns. (MF, TA.) سَدَرٌ [see 1]. You say, فِى بَصَرِهِ سَدَرٌ, and ↓ سَمَادِيرُ, In his sight is a confusedness, so that he does not see well. (A.) b2: Some say that it signifies An affection resembling vertigo, common to a voyager upon the sea: or [simply] vertigo. (TA in art. بقل.) سَدِرٌ Having his eyes dazzled by a thing, so that he turns away his face from it: or in a state of confusion or perplexity, and unable to see his right course: syn. مُتَحَيِّرٌ: (K:) as also ↓ سَادِرٌ: (S, K:) and the former, a camel having his eyes dazzled by a thing, so that he turns away his face from it, by reason of intense heat: (S:) and also one having his eyes dazzled by snow; as well as by intense heat. (IAar.) b2: عَيْنُهُ سَدِرَةٌ His eye is confused in its vision, or dazzled, so that he cannot see well. (A.) b3: And سَدِرَةٌ means An old and weak she-camel. (IAar, TA in art. سد.) b4: Also سَدِرٌ The sea: (S, M, K:) one of the [proper] names thereof; (S;) occurring only in a poem of Umeiyeh Ibn-Abi-s-Salt: (M:) he says, فَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ حَوْلَهُ سَدِرٌ تَوَاكَلُهُ القَوَائِمُ أَجْرَدُ [And as though the first heaven, with the angels around it, were the sea, the winds deserting it, and smooth]: (S, M, TA: [but in the M and TA, for حَوْلَهُ, we find حَوْلَهَا; and in the S, for أَجْرَدُ, we find أَجْرَبُ, which is inconsistent with the rhyme of the poem:]) by القوائم he means the winds; and by تواكله, [for تَتَوَاكَلُهُ,] تَرَكَتْهُ [or rather تَتْرُكُهُ]: he likens the sky to the sea when calm: (TA:) Th quotes thus: وَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ تَحْتَهَا سَدِرٌ تَوَاكَلُهُ قَوَائِمُ أَرْبَعُ and says that the poet likens the angels, with respect to their fear of God, to a man affected with a vertigo [lit., turning round, though it would seem more appropriate had he said, the poet likens them to a camel so affected, whom his four legs failed: he prefaces this explanation with the words, سَدِرٌ يَدُورُ وَقَوَائِمُ أَرْبَعُ هُمُ المَلَائِكَةُ; to which he or ISd adds, لَا يَدْرِى كَيْفَ خَلْقُهُم: but (using a common phrase of ISd) I can only say, لَا أَدْرِى كَيْفَ هٰذَا; unless there be some omission in the transcription]: (M, TA:) Sgh says that the correct reading is سِدْرٌ, meaning the kind of tree so called, not the sea; and the author of the Námoos adopts his opinion; but MF rejects it: (TA:) some read رَقْعًا [in the place of برقع] and explain it as meaning the seventh heaven. (TA in art. رقع.) سِدْرِىٌّ One who grinds and sells the leaves of the سِدْر. (TA.) [See also سَدَّارٌ.]

سِدَارٌ A thing resembling a [curtain of the kind called] خِدْر: (K:) or resembling a كِلَّة, which is put across a [tent of the kind called] خِبَآء. (M.) سَدَّارٌ A seller of the leaves of the سِدْر. (TA.) [See also سِدْرِىٌّ.]

سَادِرٌ: see سَدِرٌ. b2: Also Losing his way: you say, إِنَّهُ سَادِرٌ فِى الغَىِّ Verily he is losing his way, in error. (A.) And أَتَى أَمْرَهُ سَادِرًا i. e. [He entered into, or did, his affair] in a wrong way. (Ham p. 432.) b3: A man without firmness, or deliberation. (M.) You say, تَكَلَّمَ سَادِرًا He spoke without deliberation. (A.) b4: A man who cares not for anything, nor minds what he does: (S, * M, K:) or one who occupies himself with vain or frivolous diversion. (TA.) سُمْدُورٌ A cloudiness of the eye; (K;) and weakness of sight: (TA:) and سَمَادِيرُ [originally pl. of the preceding, app.,] weakness of sight, (S, M, K,) or something appearing to a man by reason of weakness of his sight, (M, K,) on the occasion of, (S, M,) or [arising] from, (K,) intoxication (S, M, K) by drink &c., (M,) and from [or if the reading in the CK be correct this prep. should be omitted] the insensibility arising from drowsiness and vertigo. (S, K.) The م is augmentative. (S: but the word is mentioned in the M and K in art. سمدر.) See also سَدَرٌ.

A2: Also A king: because the eyes become weak, or dazzled, in consequence of looking at him. (K in art. سمدر.) الأَسْدَرَانِ The shoulder-joints, (S, M, A, K,) and the sides: (S, K:) or (so in the M, but accord. to the K “ and ”) two veins (M, K) in the eye, (M,) or in the two eyes: (K:) or beneath the temples. (M.) Hence the saying جَآءَ يَضْرِبُ

أَسْدَرَيْهِ He came beating (with his hands, TA) his shoulder-joints (S, A, K) and his sides; (S, K;) meaning, (tropical:) he came empty, (S, A, K,) having nothing in his hand, (S,) or having no occupation, (M,) and without having accomplished the object of his desire: (S, K:) and in like manner, أَصْدَرَيْهِ: (S:) and جَآءَ يَنْفُضُ أَسْدَرَيْهِ, (Az,) and أَصْدَرَيْهِ, (TA,) and أَزْدَرَيْهِ, (ISk,) he came shaking his shoulder-joints: (Az:) or his sides: meaning as above. (TA.) مَسْدُورٌ Hair [let down, or made to hang down, or] hanging down; like مَسْدُولٌ. (TA.) مُسْمَدِرٌّ A dazzled eye. (TA in art. سمدر.) A2: A long and direct road. (K ibid.) b2: And hence, (TA ibid.,) (assumed tropical:) Right speech or language. (K and TA ibid.)

سدر
: (السِّدْر، بالكَسْر: (شَجَرُ النَّبِقِ) ، الوَاحِدَةُ بِهَاءٍ، قَالَ أَبو حَنِيفَة: قَالَ ابنُ زِياد: السِّدْرُ من العِضَاهِ، وَهُوَ لَوْنَانِ: فمنْه عُبْرِيٌّ، وَمِنْه ضَالٌ. فأَمّا العُبْرِيّ فمَا لَا شَوْكَ فِيهِ إِلّا مَا لَا يَضِيرُ. وأَما الضّالُ فذُو شَوْكٍ. وللسِّدْرِ وَرَقَةٌ عَرِيضَةٌ مُدَوَّرةٌ، وَرُبمَا كَانَت السِّدْرةُ مِحْلاَلاً. قَالَ ذُو الرُّمَّة:
قَطَعْتُ إِذَا تَجَوَّفَتِ العَوَاطِي
ضُرُوبَ السِّدْرِ عُبْرِيًّا وضَالاَ
قَالَ: ونَبِقُ الضَّالِ صِغَارٌ. قَالَ: وأَجْوَدُ نَبِقٍ يُعلَم بأَرْضِ العَرَب نَبِقُ هَجَرَ، فِي بُقحة واحِدَة، يُحْمَى للسُّلْطان. وَهُوَ أَشَدُّ نَبِقٍ يُعْلَم حَلاوةً وأَطيَبُه رائِحَةً، يَفُوحُ فَمُ آكِلِه وثِيَابُ مُلاَبِسِه كَمَا يَفوح العِطْرُ. (ج سِدْرَاتٌ) ، بكَسْر فسُكُون، (وسِدِرَاتٌ) ، بكَسْرَتَيْن، (وسِدَرَاتٌ) ، بِكَسْر فَفتح، (وسِدَرٌ) ، مثل، عِنَبٍ، (وسُدُرٌ) ، بالضّمّ، الأَخيرَة نادِرَة، كَذَا فِي الْمُحكم.
(وسِدْرَةُ) ، بِالْكَسْرِ: (تابِعِيّ) ، وَقيل: اسمُ امرأَةٍ رَوَتْ عَن عائِشَةَ رَضِي الله عَنْهَا. (وأَبو سِدْرَةَ: سُحَيْمٌ الجُهَيْمِيّ: شاعِرٌ) ، وأَبو سِدْرَةَ: خالِدُ بنُ عَمْرٍ و.
(و) قولُه تَعالى: (عنْدَ (سِدْرَةِ المُنْتَهَى) عِنْدَها جَنَّةُ المَأْوَى) . وكذالك فِي حَدِيثِ الإِسراءِ (ثمَّ رُفِعْتُ إِلى سِدْرَةِ المُنْتَهى) قَالَ الليثُ: زعمَ أَنَّهَا سِدْرَةٌ (فِي السَّمَاءِ السّابِعَةِ) لَا يُجَاوِزُها مَلَكٌ وَلَا نَبِيّ. وَقد أَظَلَّت الماءَ والجَنَّةَ. قَالَ: ويُجْمَع على مَا تقدَّم. وَقَالَ شيخُنَا: ووَردَ فِي الصَّحِيح أَيضاً أَنَّهَا فِي السَّمَاءِ السَّادِسَة، وجمعَ بَيْنَهما عياضٌ باحْتِمَال أَنَّ أَصْلَها فِي السَّادِسَة وعَلَت وارتفَعَت أُصولُها إِلَى السَّابِعَة.
قلْت: وَقَالَ ابنُ الأَثِير: سِدْرَةُ المُنْتَهَى فِي أَقْصَى الجَنَّةِ، إِليها يَنْتَهِي عِلْمُ الأَوّلِين والآخِرِين وَلَا يَتَعَدّاها.
(وذُو سِدْرٍ) ، بالكَسْر، (وَذُو سُدَيْرٍ) ، بالتَّصْغِير، (والسِّدْرَتَانِ) مُثَنَّى سِدْرةٍ: (مَوَاضِعُ) . وقَرأْت فِي دِيوانِ الهُذَلِيّين من شِعْر أَبِي ذُؤَيْب الهُذَلِيّ قولَه:
أَصْبَحَ من أُمِّ عَمْرو بَطْنُ مُرَ فَأَجْ
زاعُ الرَّجِيعِ فذُو سِدْرٍ فأَمْلاَحُ
وأَمَّا ذُو سُدَيْرٍ فقَاعٌ بَيْنَ البَصحرَةِ والكُوفَة، وسيأْتِي فِي كَلَام المصنِّف قَرِيبا.
(و) سَدِيرٌ، (كأَمِير، نَهرٌ بناحِيَة الحِيرَةِ) من أَرضِ العِرَاق. قَالَ عَدِيّ:
سَرَّهُ حَالُه وكَثْرةُ مَا يَمْ
لِكُ والبَحْرُ مُعْرِضاً والسَّدِيرُ
وَقيل: السَّديرُ: النّهْر مُطلقًا. وَقد غَلَب على هاذا النَّهْرِ. وَقيل: سَدِيرٌ: قَصْرٌ فِي الحِيرَة من مَنَازلِ آلِ المُنْذِر وأَبنِيَتهم، وَهُوَ بالفارسيّة (سِهْ دِلَّى) أَي ثَلَاث شُعَبٍ أَو ثَلَاث مُداخَلاَتٍ. وَفِي الصّحاح: وأَصْله بالفارسيّة (سِهْ دِلَه) أَي فِيهِ قِبَابٌ مُدَاخَلَة مِثْلُ الحارِيّ بكُمَّيْنِ. وَقَالَ الأَصمعِيُّ: السَّدِير فارِسَيَّة كأَن أَصله (سِهْ دِل) أَي قُبَّة فِي ثَلاَثِ قِبَابٍ مُدَاخَلَة، وَهِي الَّتِي تُسَمِّيها اليومَ الناسُ سِدِلَّى. فأَعْربتْه الْعَرَب فَقَالُوا: سَدِيرٌ.
قلْت: وَمَا ذَكَرَه من أَن السِّدِلَّى بمعنَى القِبَاب المُتداخِلة فَهُوَ كَذالِك فِي العُرْف الْآن، وهاكذا يُكْتَب فِي الصُّكُوك المستعمَلة. وأَمَّا كَون أَنّ السَّدِير مُعرّب عَنهُ فمَحَلُّ تأَمُّلٍ، لأَن الَّذِي يَقتضيه اللسانُ أَن يكون مُعَرَّباً عَن (سِهْ دره) أَي ذَا ثلاثةِ أَبوابِ، وهاذا أَقرب من (سِهْ دلَّى) كَمَا لَا يَخْفَى.
(وسَدِيرٌ أَيضاً: (سقط: أَرضٌ باليَمَن) تُجلَب (مِنْهَا البُرَودُ) المُثمّنَة) .
(و) سَدِيرٌ أَيضاً (: ع بِمِصْر) فِي الشَّرِقيَّة (قُربَ العَبًّاسِيَّة) .
(و) سَدِيرُ (بنُ حَكِيم) الصَّيْرَفِيّ: (شّيْخٌ لسُفْيَانَ الثَّوْرِيّ) ، سَمِع أَبا جَعْفَرِ: محمَّدَ بن غليّ بن الحُسَيْن، قَالَه البُخَارِيّ فِي؟ ؟ .
(و) فِي نَوَادِر الأصْمَعِيّ الَّتِي رَوَاهَا عَنهُ أَبو يَعْلَى. قَالَ أَبو عَمْرِو بنُ العَلاءِ: السَّدِيرُ: (العُشْب) .
(و) ذُو سُدَيْر، كزُبَيْر: قاعٌ بينَ البَصْرَةِ والكُوفَةِ) ، وَهُوَ الَّذِي تَقَدَّم ذكْرُه فِي كَلَامه أَوَّلاً، فَهُوَ تَكْرَارٌ، كَمَا لَا يَخْفَى.
(و) السُّدَيْر: (ع بدِيارِ غَطَفَانَ) ، قَالَ الشَّاعِر:
عَرَّ عَلَى لَيْلَى بَذِي سُدَيْرِ
سُوءُ مَبِيتِي بَلَدَ الغُمَيْرِ
قيل: يُرِيد: بِذِي سِدْرٍ، فصَغَّرَ.
(و) السُّدَيْر: (ماءٌ بالحجازِ) ، وَفِي بعض النُّسَخ بدله: وقَرْيَةٌ بِسِنْجَارَ. (وَيُقَال) : سُدَيْرةُ: (بِهَاءٍ) ، وصَوَّبه شيخُنَا.
وَفِي مُعْجم البَكْرِيّ: سُدَير وَيُقَال سُدَيْرَةُ: مَاءَةٌ بَين جُرَاد والمَرُّوتِ، أَقطعَهَا النَّبيّ صلَّى الله عَلَيْهِ وسلَّم حُصَيْنَ بنَ مُشمتٍ الحِمَّانيّ فليُنْظَر.
(والسّادِرُ: المُتَحَيَّر) من شِدّة الحَرّ، (كالسَّدِرِ) ، ككَتِف.
و (سَدِرَ) بَصَرُه، كفَرِحَ، سَدَراً) ، مُحَرَّكَةً، (وسَدَارَةً) ، ككَرَامَة، فَهُوَ سَدِرٌ: لَك يَكَد يُبْصِر. وَقيل: السَّدَرُ، بالتَّحْرِيك. شِبْهُ الدُّوَارِ، وَهُوَ كَثِيراً مَا يَعْرِض لرَاكِبِ البَحْر. (و) فِي حديثِ عليَ رَضِي الله عَنهُ (نَفَرَ مُسْتَكْبِراً وخَبَطَ سادِراً) ، قيل السَّادِرُ: اللاَّهِي. وَقيل: (الَّذِي لَا يَهْتَمُّ) لشيْءٍ (وَلَا يُبَالِي مَا صَنَعَ) قَالَ:
سَادِراً أَحْسَبُ غَيِّى رَشَداً
فتَناهَيْتُ وَقد صَابَتْ بقُْرّ
(و) يُقَال: سَدرَ (البَعِيرُ) ، كفَرِحَ، يَسْدَر سَدَراً: (تَحَيَّر بَصَرُه من شِدَّةِ الحَرِّ) ، فَهُوَ سَدِرٌ.
وَفِي الأَساس: سَدِرَ بَصرُه واسمَدَرَّ: تَحَيَّرَ فَلم يُحسِن الإِدْراكَ. وَفِي بَصَرِه سَدَرٌ وسَمَادِيرُ.
وعَينه سَدِرَةٌ. وإِنه سادِرٌ فِي الغَيّ: تائِهٌ، وتكَلَّم سادِراً: غيرَ مُتَثَبِّت فِي كلامِه، انْتهى.
وَقَالَ ابنُ الأَعْرَابِيّ: سَدِرَ: قَمِرَ، وسَدِرَ من شدَّة الحَرّ.
(و) سَدِرٌ (ككَتِفٍ: البَحْرُ) ، قَالَه الجوهريّ. قِيل: لم يُسمع بِهِ إِلَّا فِي شِعْر أُمَيَّةَ بنِ أَبِي الصَّلْت:
فكأَنّ بِرْقِعَ والملائكَ حَوْلَهَا
سَدِرٌ تَوَاكَلَه القَوَائِمُ أَجْرَدُ
وَقَبله:
فأَتَمَّ سِتًّا فاسْتَوَتْ أَطْبَاقُهَا
وأَتَى بِسَابِعَةٍ فأَنَّى تُورَدُ
وأَراد بالقَوَائِم هُنَا الرِّيَاحَ. وتَواكَلَتْه. تَرَكَتْه، شَبَّهَ السمَاءَ بالبَحْر عِنْد سُكُونه وعدمِ تَمَوُّجِه.
وَقَالَ ابنُ سيدَه، وأَنشدَ ثَعْلَب:
وكأَنَّ بِرْقِع والملائِكَ تَحْتَها
سَدِرٌ تَوَاكَلَه قَوائِمُ أَرْبَخ
قَالَ: سَدِرٌ: يَدُور. وقَوائمُ أَربعُ، هم الْمَلَائِكَة لَا يُدْرَى كيفَ خَلْقُهم. قَالَ: شَبَّه الملائكَةَ فِي خَوْفِها من الله تَعَالَى بهاذا الرَّجلِ السَّدِر.
وَقَالَ الصَّاغانِيّ فِيمَا رَدَّ بِهِ على الجوهريّ: إِن الصَّحِيحَ فِي الرّواية سِدْر، بالكَسْر. وأَرادَ بِهِ الشَّجَرَ لَا البَحْر، وتَبعَه صاحِبُ النَّامُوس، وشَذَّ شَيْخُنَا فأَنْكَرَه عَلَيْهِ.
وَيَأْتِي للمصنّف فِي (وك ل) سِدْرٌ لَوَاكَلهُ القَوَائِمُ: لَا قوائِمَ لَهُ: فتأَمَّلَ.
(والسِّدَارُ، ككِتَاب: شِبْهُ الخِدْرِ) يُعَرَّض فِي الخِبَاءِ.
(والسِّيدارَةُ، بالكسْرِ: الوِقَايَةُ) على رَأْس المرأَةِ تكون (تَحْتَ المِقْنَعَةِ، و) هِيَ (العِصَابَةُ) أَيضاً. وَقيل: هِيَ القَلَنْسُوَة بِلَا أَصْدَاغٍ، عَن الهَجَرِيّ.
(و) سُدَّر، (كقُبَّر) لُعْبَةٌ لِلصِّبْيَانِ) ، وَهِي الَّتِي تُسَمَّى الطُّبَن؛ وَهِي خَطٌّ مُستديرٌ، يلْعَب بهَا الصِّبْيان. وَفِي حَدِيث بَعضهم (رأَيْتُ أَبَا هُرَيْرَةَ يَلْعَب السُّدَّرَ) . قَالَ ابْن الأَثير: هُوَ لُعْبَة يُلْعَب بهَا يَقَامَرُ بهَا، وتُكْسَر سِينُهَا وتُضَمّ، وَهِي فارسيّة معَرَّبة عَن ثَلَاثَة أَبواب. وَمِنْه حديثُ يحيى بنِ أَبِي كثير: (السُّدَّرُ هِيَ الشيطانةُ الصُّغْرَى) يَعْنِي أَنها من أَمْرِ الشَّيْطَانِ.
قلْت: وسيأْتي للمُصَنِّف فِي (فرق) . وَنقل شَيخنَا عَن أَبي حَيَّان أَنها بالفَتْح كبَقَّم. قلْت: فَهُوَ مُثَلَّث، وَقد أَغفلَه المُصَنّف.
(والأَسْدَرانِ) : المَنْكِبانِ: وَقيل: (عِرْقانِ فِي العَيْنَيْنِ) أَو تَحْتَ الصُّدْغَيْن. (و) فِي الْمثل: ((جاءَ يَضْرِب أَسْدَرَيْه)) يُضرَب للفارِغ الَّذِي لَا شُغْلَ لَهُ. وَفِي حَدِيث الحَسَن: يَضْرِب أَسْدَرَيْه، (أَي عِطْفَيْه ومَنْكِبَيْه) ، يَضْرِب بيَدَيْه عَلَيْهِمَا، وَهُوَ بمَعْنى الفارِغ. قَالَ أَبو زيد. يُقَال للرجل إِذا جاءَ فارِغاً: جاءَ يَنفُض أَسْدَآعيْه. وَقَالَ بَعضهم: جاءَ يَنْفُض أَصْدَرَيْه، أَي عِطْفَيْه. قَالَ: وأَسْدَرَاه: مَنْكِباه: وَقَالَ ابْن السِّكِّيت: اءَ يَنْفُض أَزْدَرَيْه، بالزَّاي، (أَي جاءَ فارِغاً) لَيْسَ بِيَدِهِ شَيْءٌ، (وَلم يَقْضِ طَلِبَتَه) ، وَقد تقدّم شَيْءٌ من ذالك فِي أَزدَرَيه.
(و) يُقَال: (سَدَرَ الشَّعرَ فانْسَدَر) ، وكذالك السِّتْرَ، لُغَةٌ فِي (سَدَلَه فانْسَدَلَ) ، أَي أَرْسَلَه وأَرْخَاهُ. (وانْسَدَر) : أَسْرَع بعضَ الإِسْراع. وَقَالَ أَبُو عُبَيْد: يُقَال: انْسَدَرَ فُلانٌ (يَعْدُو) ، وانْصَلَتَ يَعْدُو، إِذا (انْحَدَرَ واسْتَمَرَّ) فِي عَدْوِه مُسْرِعاً.
وَمِمَّا يُسْتَدْرَكَ عَلَيْهِ:
سَدَرَ ثَوْبَه يَسْدِرُه سَدْراً وسُدُوراً: شَقَّه، عَن يَعْقُوب.
وشَعرٌ مَسْدُورٌ، كمَسْدُول، أَي مُسْتَرْسِل.
وسَدَرَ ثَوبَه، سَدْراً إِذا أَرْسَلَه طُولاً، عَن اللِّحْيَانيّ.
وَقَالَ أَبو عَمْرو: تَسَدَّرَ بثَوْبِه، إِذا تَجَلَّلَ بِهِ.
والسَّدِيرُ، كأَمِير: مَنْبَعُ الماءِ، عَن ابْن سِيدَه.
وسَدِيرُ النَّخْلِ: سَوَادُه ومُجْتَمَعُه.
وَقَالَ أَبو عَمْرٍ و: سَمِعْتُ بَعْضَ قَيْس يَقُول: سَدَلَ الرَّجلُ فِي البِلاد، وسَدَرَ، إِذَا ذَهَبَ فِيهَا فَلم يَثْنِه شَيْءٌ.
وَبَنُو سَادِرَةَ: حَيٌّ من الْعَرَب.
وسِدْرَةُ، بِالْكَسْرِ: قَبِيلَةٌ. قَالَ:
قد لَقِيَتْ سدْرَةُ جَمْعاً ذَا لُهَا
وعَدَداً فَخْماً وعِزًّا بَزَرَى
ورَجلٌ سَنْدَرَى: شَدِيدٌ، مقلوبٌ عَن سَرَنْدَى.
وأَبو مُوسَى السِّدْرَانِيّ، بالكَسْر: صُوفِيٌّ مَشْهُور، من المَغْرِب.
والسِّدْرَة، بِالْكَسْرِ: من مَنَزِل حَاجِّ مِصْر.
والسَّدَّار، ككَتَّان: الَّذِي يَبِيع وَرَقَ السِّدْرِ. وَقد نُسِبَ إِليه جماعةٌ.
وسِدْرةُ بن عَمآٍ و، فِي قَيْس عَيْلانَ.
وَفِي تلامذة الأَصمعيّ رَجلٌ يُعرَفُ بالسِّدْرِيّ، بَصْريّ، وَهُوَ نِسْبَةٌ لمن يطْحَنُ وَرَقَ السِّدْرِ ويَبيعُه.
وسَدُورٌ، كصَبُور، وَيُقَال سَدِيوَرُ، بِفَتْح فَكسر فَسُكُون فَفتح، قَرْيَة بمَرْو، فِيهَا قَبْر الرَّبِيع بنِ أَنَسٍ صاحِبِ أَبي العَالِيَةَ الرِّيَاحِيّ.
وبنُو السدري: قَومٌ من العَلَويّين.

سمر: سَمَر: تولى الحراسة ليلاً (ابن بطوطة 3: 3) سَمَّر: سَمَر المجرم على الصليب أي شده بالمسمار (الملابس ص269 رقم 7).
سَمَّر: ثبت الجص أو الرصاص الذائب على الجدار (معجم الادريسي) غير ان بوشر يذكر مَسْمّرَ في هذا المعنى (كرتاس ص32).
سَمَّر: شدّد اسر المملوك وحبسه (بوشر).
سَمَّر: جهز بالمسامير ثبت بالمسامير (الكالا) واسم المفعول منه مُسَمَّر فعند ابن عباد (2: 133) أمر بضربه بالنعال المسمَّرة.
سَمَّر: نعَّل الدابة (فوك، الكالا).
سَمَّر على: ختم (شيرب ديال ص48).
سَمَّر فلاناً: أسهره (فوك).
سَمَّر: جعله اسمر اللون (بوشر).
سامَر: يقول مسلم بن الوليد الشاعر: سامرتُ الليل بجارية، ومعناه: قضيت الليل أحادث الجارية (معجم مسلم).
أسْمَر. جعله اسمر اللون، صيره اسمر (بوشر) تسمَّر الحصان، تنعلّ (فوك).
تسامر: تحدث عن هذا الشيء وذاك، تحدث عن أشياء مختلفة (بوشر).
اسَمرَّ: صار أسمر، والمصدر منه اسمرار (بوشر، محيط المحيط).
سَمْر: حرس الليل من الجنود (المعجم اللاتيني - العربي).
سَمَر: قتد، قطعة من الخشب في الرحل أو القتب (بوشر).
سَمَر: أكاف البغل، وبرذعة الحمار (هلو).
سَمَار: سُمْرة لون الأسمر (بوشر).
سمار (مثلثة السين): أسل (بوشر) وهو الأسل الذي تصنع منه حصر البيوت (صفة مصر 12: 463) وفيها سَمار. وهو نبات اسمه العلمي: iuncus Arabicus ( صفة مصر 18، قسم 2 ص398) iuncus acutus ( الجريدة الآسيوية 1848، 1: 274) iuncus moltiflorus ( شيرب وفيه سمار بفتح السين) و iuncus ( باجني مخطوطات بضم السين) (دومب ص74، هلو وفيه صُمار) وهي كلمة قديمة نجدها عند ابن البيطار (1: 21) وعلى السين فتحة في مخطوطة ب وكسرة في مخطوطة 1 (2: 57) ابن العوام 1: 24، 2: 88). سَمِير: مُسامِر، المحادث ليلاً (ألكالا).
سَمِير: قسم من السمر (ألكالا) ويقسم السمر إلى ثلاثة أقسام: سمير أول الليل وسمير نصف الليل وسمير السهر (الكالا).
سْمِير: تفتيش الحرس ليلاً (الكالا).
سُمَيْر: تصغير أسمر (بوشر).
سمارة وسمارية: سلة مصنوعة من السمار (انظر سمار) ففي رياض النفوس (ص93 و، ق): علم الولي عمرون أن غريباً بحاجة إلى سمكة لامرأته التي تتوحم وتشتهي أكل السمك وأنه ليس لديه مال لشرائه، فدعا بالرجل ونزل معه حتى بلغ إلى ذلك السمك (السمار) الذي بين القصر والبحر قطعا سمارسن (سماريتين) ومضيا إلى البحر ونحن ننظر فما كان باوشك من ان طلع الرجل وفي كل سمارية حوت يثقل الإنسان فكشفنا عن خبره فقال أن في أمر هذا الرجل لعجباً لما حاذا بنا السمار الذي بين القصر والبحر امرني فقطعته سمارتين ومشينا حتى دخلنا إلى موضع من البحر ينتهي إلى نصف الساق قال فاقبل إليه من الحيتان ما لا يوصف فتناول منها حوتاً وقال اجعل هذا في سمارة ثم تناول آخر فقال اجعل هذا في الأخرى ثم قال انصرف بنا فان في هذا كفاية.
سُمَيْرة: نبات عطري (الكالا).
سمارية: انظر سمارة.
سمارية: ضرب من السفن (ألف ليلة برسل 2: 353) وهي تصحيف سلارية (باليونانية سلاريون) (فليشر معجم ص71).
سُمُيرَّيَّة: (لم يحسن لين تفسيرها وهي دراهم ضربت بأمر عبد الملك ضربها يهودي من تيماء اسمه سُمْير (معجم البلاذري).
سَمَّار: بيطار، نعلنبد في المغرب وهو الذي ينعل الخيل (فوك، الكالا، بوشر (بربرية) شيرب) وفي مخطوطتنا لابن العوام في عبارة ورد في (1: 438) من المطبوع: على هيئة سكين السّمار الذي تسعر (تُشَفَّر) به حوافر الدواب.
سَمَّار: حدّاد بالمغرب (دومب ص104، هلو).
سَمُّور: حيوان ثديي ذو فرو ثمين، غير أن العرب خلطوا بينه وبين البادستر الذي أطلقوا عليه اسم سمور أيضاً (المغربي 1: 121 - 122، المستعيني معجم المنصوري مادة جند بادستر). سامِر الذي يقوم بالحراسة ليلا (فوك، ابن بطوطة 3: 148).
سَامِر: حارس (الكالا).
سَامِر: جذوة، وما بقي من جمر في الموقد (شيرب ديال ص26).
سَامِرَة وجمعها سضوَامِر: حي أو محلة الذين يقومون بالحراسة ليلاً (الكالا).
اَسْمرُ: ذو السُمرة وهي لون بين البياض والسواد وهو من كان شعره اسود ولونه اسمر. (بوشر) أسْمر: مُلوَّح، من لوحته الشمس. (بوشر).
اسمر: زنجي (الكالا).
شجرة السمراء أو الحشيشة المسماة بالسمراء: نبات اسمه العلمي: auphorbe pythus. L ( ابن العوام 1: 602، 2: 340) أسمراني: ضارب إلى السمرة (بوشر).
أسمراني: ملوَّح بالشمس (هلو).
أسمير: ذكرها عبد الواحد (ص156).
مسمار (في معجم فوك وفي معجم الكالا مُسمار): وتد من خشب أو حديد (بوشر).
مسمار: ما يثبت به الحزام (الكالا) والترجمة التي ذكرتها موجودة عند فكتور.
مِسمار: فخ حديدي (ألكالا).
مِسمار: ثؤلول (محيط المحيط) الجريدة الآسيوية (1853، 1: 352) وفي معجم المنصوري أنظر ثأليل: منها صلبة مذكورة تسمى ثأليل وفي ابن البيطار (2: 487) عن الأدريسي وإذا عجن رماده بخّل وطلي به على المسامر المنكوسة أذهبها.
وفي ص548 منه عن الأدريسي: ينفع من المسامير المعكوسة.
مِسمار: واشي (فوك).
مِسمار: النجم القطبي (بلجراف 2: 263).
مِسمار: لبأ، اول لبن البقرة بعد أن نتجت (ميهرن ص35).
مِسمار الخيل: القوى الصلب منها على سلوك الأوعار (محيط المحيط).
مِسمار العين: بقعة حمراء على بياض العين (ألكالا) وبقعة بيضاء على سواد العين أيضاً (أنظرها في داء).
مسمار قرنفل: حبة قرنفل (همبرت ص18).
مسمار الميزان: لسان الميزان (ألكالا).
مسمارى: صفة للباب (ألف ليلة برسل 4: 88) ويقال باب مسمارى أي باب ذو مسامير.
مَسامر وجمعها سامرون: ذكرها ألكالا في مادة Tres nochal cosa غير أن المعجم الذي أرجع إليه ليس فيه هذه الكلمة والفعل القريب منه Transnochar يعني قضى الليل ساهراً دون نوم.
مسامر: محادث، محاور (بوشر).
مسامرة عند الصوفية: خطاب الحق للعارفين ومحادثته لهم في عالم الأسرار والغيوب (محيط المحيط).
مسامرّي: بائع المسامير (دومب ص104).

سمر

1 سَمَرَ, (S, M, K,) aor. ـُ (S, M,) inf. n. سَمْرٌ and سُمُورٌ, (M, K,) He held a conversation, or discourse, by night: (S:) or he waked; continued awake; did not sleep: (M, K:) and ↓ اسمر may signify the same; or may be of the same class as أَهْزَلَ and أَسْمَنَ, and thus signify he had, or came to have, a سَمَر [or conversation, or discourse, by night]. (M.) [See also 3.] b2: سَمَرَتِ المَاشِيَةُ, aor. ـُ inf. n. سُمُورٌ, (assumed tropical:) The cattle pastured by night without a pastor; or dispersed themselves by night: (M, TA:) [or simply pastured by night; for] one says, إِنَّ إِبِلَنَا تَسْمُرُ, meaning (assumed tropical:) Verily our camels pasture by night: (TA:) and سَمَرَتِ الإِبِلُ لَيْلَتَهَا كُلَّهَا (tropical:) The camels pastured during their night, the whole of it. (A.) and سَمَرَتِ المَاشِيَةُ النَّبَاتَ (assumed tropical:) The cattle pastured upon the herbage; (M, K;) aor. as above: (M:) [or pastured upon the herbage by night: like as one says,] سَمَرَ الخَمْرَ (assumed tropical:) He drank mine, or the mine, (K, TA,) by night: (TA:) and بَاتُوا يَسْمُرُونَ الخَمْرَ (tropical:) They passed, or spent, their night drinking wine, or the wine. (A.) b3: See also سَمِيرٌ, in three places.

A2: سَمُرَ, (S, M, Msb, K,) aor. ـُ (K;) and سَمِرَ, (S, K, in a copy of the M سَمَرَ,) aor. ـَ inf. n. of each سُمْرَةٌ; (K;) and ↓ اسمارّ, (S, M, K,) inf. n. اِسْمِيرَارٌ; (S;) He, or it, was, or became, [tawny, brownish, dusky, or dark in complexion or colour; i. e.,] of the colour termed سُمْرَة [expl. below]. (S, M, Msb, K.) A3: سمَرَهُ: see 2, first signification. b2: [Hence,] سمَرَ عَيْنَهُ i. q. سَمَلَهَا, (M, K,) which signifies He put out, or blinded, (فَقَأَ,) his eye with a heated iron instrument: (S and Msb in art. سمل:) or he put out, or blinded, (كَحَلَ,) his eye with a مِسْمَار [or nail] (Mgh, Msb, TA) of iron (TA) made hot (Mgh, Msb, TA) in fire: (Msb:) or [simply] he put out, or blinded, his eye; syn. فَقَأَهَا. (K.) A4: سَمَرَ اللَّبَنَ: A5: and سَمَرَ سْمَهُ: see 2.2 سمّرهُ, (S, M, Mgh, Msb, K,) inf. n. تَسْمِيرٌ; (S;) and ↓ سَمَرَهُ, (S, M, Mgh, &c.,) aor. ـُ (M, Msb, K) and سَمِرَ, (M, K,) inf. n. سَمْرٌ; (M, Msb;) or the former has an intensive signification; (Msb;) [He nailed it; i. e.] he made it fast, firm, or strong, (M, Mgh, K,) with a nail [or nails]; (S, * M, * Mgh, Msb, K; *) namely, a door [&c.]. (Mgh, Msb.) [See also سَرْدٌ.]

A2: سمّر اللَّبَنَ, (M, TA,) inf. n. تَسْمِيرٌ; (S;) and ↓ سَمَرَهُ, (K, TA,) aor. ـُ (TA;) He made the milk thin with water; (S;) made it to be what is termed سَمَار [q. v.]. (M, K.) A3: سمّر, inf. n. as above, is also syn. with شَمَّرَ (S, M, K) and أَرْسَلَ. (M, K.) You say, سمّر سَهْمَهُ He discharged, or shot, his arrow; (M, TA;) as also ↓ سَمَرَهُ: (K, TA:) or the former, he discharged it, or shot it, hastily; (K;) opposed to خَرْقَلَ; for one says, سَمِّرْ فَقَدْ

أَخْطَبَكَ الصَّيْدُ [Discharge, or shoot, thine arrow quickly, for the game has become within thy power], and خَرْقِلْ حَتَّى يُخْطِبَكَ [Discharge, or shoot, deliberately, in order that it may become within thy power]. (IAar, TA.) One says also, سمّر جَارِيَتَهُ He dismissed his female slave, or let her go free. (S and M, from a trad.) A 'Obeyd says that this is the only instance in which سمّر, with س, has been heard [in this sense: but several other instances have been mentioned]. (TA.) You also say, سمّر الإِبِلَ He let the camels go, or left them: and he hastened them; syn. كَمَّشَهَا; as also ↓ أَسْمَرَهَا; originally with ش: (TA:) or he sent them, or left them, to pasture by themselves, without a pastor, by night [which is perhaps the more proper meaning (see 1)] or by day; syn. أَهْمَلَهَا. (M, TA.) And سمّر السَّفِينَةَ He sent off, or launched forth, the ship; let it go; or let it take its course. (M, TA.) 3 سامرهُ, (M,) inf. n. مُسَامَرَةٌ, (S, A,) He held a conversation, or discourse, with him by night. (S, M.) [See also 1, first sentence.]4 أَسْمَرَ see 1: b2: and سَمِيرٌ, in four places: A2: and see also 2.11 اسمارّ: see 1, in the latter half of the paragraph.

سَمَرٌ Conversation, or discourse, by night; (S, M, K;) as also مُسَامَرَةٌ. (S, A. *) It is said in a trad., السَّمَرُ بَعْدَ العِشَآءِ, or, accord. to one relation, السَّمْرُ, Conversation or discourse by night is after nightfall. (TA.) And you say, لَا أَفْعَلُهُ السَّمَرَ وَالقَمَرَ I will not do it as long as men hold conversation or discourse in a night when the moon shines: (S:) or as long as men hold conversation or discourse by night, and as long as the moon rises: (Lh, M:) or ever. (M.) [See also below. The pl., أَسْمَارٌ, is often used as meaning Tales related in the night, for amusement: but this usage is probably post-classical.] b2: (tropical:) Conversation, or discourse, by day. (TA.) b3: A place in which people hold conversation or discourse by night; or in which they make, or remain awake; (M, K;) as also ↓ سامِرٌ; (S, * M, K;) which latter is expl. by Lth as signifying a place in which people assemble for conversation or discourse by night. (TA.) b4: A people's assembling and holding conversation or discourse in the dark. (TA.) b5: And hence, (TA,) The dark; or darkness. (As, M, K, TA.) So in the saying حَلَفَ بِالسَّمَرِ وَالقَمَرِ He swore by the darkness and the moon. (As.) b6: Night: (M, K:) you say, أَتَيْتُهُ سَمَرًا I came to him in the night. (A.) b7: A night in which there is no moon: hence the saying لَا أَفْعَلُ ذٰلِكَ السَّمَرَ وَالقَمَرَ I will not do that when the moon does not rise nor when it does rise. (Fr.) [See also above.] b8: The shade of the moon. (M, K.) b9: The light of the moon; moonlight; accord. to some, the primary signification; because they used to converse, or discourse, in it. (TA.) b10: The time of daybreak: you say, طُرِقَ القَوْمُ سَمَرًا The people were come to at daybreak. (AHn, M.) b11: See also سَمِيرٌ.

سَمُرٌ A certain kind of tree, (M, K,) well known; (K;) i. q. طَلْحٌ [the gum-acacia-tree; acacia, or mimosa, gummifera]; (Msb;) or [a species] of the طَلْح, (S,) of the kind called عِضَاه, (Mgh, Msb,) having small leaves, short thorns, and a yellow fruit (بَرَمَة) which men eat: there is no kind of عضاه better in wood: it is transported to the towns and villages, and houses are covered with it: (M:) its produce is [a pod] termed حُبْلَةٌ [q. v.]: (TA in art. حبل:) [the mimosa unguis cati of Forskål (Flora Aegypt. Arab., pp. cxxiii. and 176:)] n. un. سَمُرَةٌ: (M, Mgh, Msb, K:) [in the S, سَمُرٌ is said to be pl. of سَمُرَةٌ: but it is a coll. gen. n.:] the pl. of سَمُرَةٌ is سَمُرَاتٌ, and أَسْمُرٌ, a pl. of pauc., of which the dim. is ↓ أُسَيْمِرٌ. (S.) It is said in a prov., أَشْبَهَ شَرْجٌ

↓ شَرْجًا لَوْ أَنَّ أُسَيْمِرًا [Sharj would resemble Sharj if a few gum-acacia-trees were found there: Sharj is a certain valley of El-Yemen: for the origin of this prov., see Freytag's Arab. Prov., i. 662]. (S.) يَا أَصْحَابَ السَّمُرَةِ [O people of the gumacacia-tree], in a saying of the Prophet, was addressed to the persons meant in the Kur xlviii. 18. (Mgh.) سُمرَةٌ [A tawny, or brownish, colour, of various shades, like the various hues of wheat; (see أَسْمَرُ;) duskiness; darkness of complexion or colour;] a certain colour, (S, Msb,) well known, (Msb,) between white and black, (M, K,) in men and in camels and in other things that admit of having it, but in camels the term أُدْمَةٌ is more common, and accord. to IAar it is in water also; (M;) in men, the same as وُرْقَةٌ [in camels]; (IAar, TA;) a colour inclining to a faint blackness; (T, TA;) the colour of what is exposed to the sun, of a person of whom what is concealed by the clothes is white: (IAth:) from سَمَرٌ signifying the “ shade of the moon. ” (TA.) السَّمَرَةُ: see السَّامِرَةُ.

إِبِلٌ سَمُرِيَّةٌ Camels that eat the tree called سَمُر. (AHn, M, K.) سَمَرْمَرَةٌ The [demon called] غُول. (Sgh, K.) سَمَارٌ Thin milk: (S:) milk containing much water: (Th, M, K:) or [diluted] milk of which water composes two thirds: n. un. with ة, signifying some thereof. (M.) b2: [See also a tropical usage of this word in a prov. cited voce رَبَضٌ.]

A2: [In the present day it is also applied to A species of rush, growing in the deserts of Lower and Upper Egypt, of which mats are made for covering the floors of rooms; the juncus spinosus of Forskål, (Flora Aegypt. Arab., p. 75,) who writes its Arabic name “ sammar; ” the juncus acutus

β of Linn.]

سَمُورٌ, applied to a she-camel, (K, TA,) Swift: (K:) or generous, excellent, or strong and light, and swift. (TA.) سَمِيرٌ i. q. ↓ مُسَامِرٌ; (M, A, K;) i. e. A partner in conversation, or discourse, by night. (TA.) You say, أَنَا سَمِيرُهُ and ↓ مُسَامِرُهُ [I am his partner &c.]. (A.) b2: Afterwards used unrestrictedly [as signifying (assumed tropical:) A partner in conversation, or discourse, at any time]. (TA.) b3: [Golius and Freytag add the meaning of A place of nocturnal confabulation; as from the K; a sense in which this word is not there found.] b4: اِبْنُ سَمِيرٍ The night in which is no moon: [contr. of اِبْنُ ثَمِيرٍ:] a poet uses the phrase ابْنُ سَمِيرٍ ↓ مَا أَسْمَرَ, meaning As long as the moonless night allows the holding conversation, or discourse, in it. (M. [See also another explanation of this phrase in what follows.]) b5: سَمِيرٌ is also syn. with دَهْرٌ [as meaning Unlimited time, or time without end]; (Lh, S, M, K;) as also ↓ سَمَرٌ, (Fr, M, K,) whence the saying فُلَانٌ عِنْدَ فُلَانٍ السَّمَرَ Such a one is with, or at the abode of, such a one ever, or always. (M.) Hence, or because people hold conversation, or discourse, in them, (S,) اِبْنَا سَمِيرٍ meansThe night and the day. (S, M, K.) You say, ابْنَا سَمِيرٍ ↓ لَا أَفْعَلُهُ مَا سَمَرَ, (S, K,) and لَا آتِيكَ الخ, (M,) and ابْنُ سَمِيرٍ ↓ مَا سَمَرَ, and السَّمِيرُ ↓ مَا سَمَرَ, (M, K,) and ابْنَا سَمِيرٍ ↓ مَا أَسْمَرَ, and ابْنُ ↓ مَا أَسْمَرَ سَمِيرٍ, (Lh, M, K,) and السَّمِيرُ ↓ مَا أَسْمَرَ, (K,) i. e. [I will not do it, and I will not come to thee,] ever, (S,) or in all time, (M,) or while night and day alternate. (K.) And لَا أَفْعَلُهُ سَمِيرَ اللَّيَالِى (S, M) [I will not do it] to the end of the nights. (M.) b6: اِبْنَا جَالِسٍ وَسَمِيرٍ is expl. by AHeyth, in his handwriting, as meaning Two roads that differ, each from the other. (Az, TA.) سُمَيْرِيَّةٌ A certain kind of ships. (S.) [سُمَيْرِىٌّ signifies the same, (Golius on the authority of Meyd.,) applied to A single ship of that kind.]

b2: IAar mentions the saying, أَعْطَيْتُهُ سُمَيْرِيَّةً مِنْ دَرَاهِمَ كَأَنَّ الدُّخَانَ يَخْرُجُ مِنْهَا, without explaining it: [ISd says,] I think he meant, [I gave him]

دَرَاهِم سُمْر, i. e. dusky dirhems, as though smoke were issuing from them by reason of their duskiness: or dirhems of which the whiteness was fresh. (M.) سَمُّورٌ [The sable; mustela zibellina, or viverra zibellina;] a certain beast, (Mgh, K,) or animal, (Msb,) well known, (Mgh,) found in Russia, beyond the country of the Turks, resembling the ichneumon; in some instances of a glossy black; and in some, of the [reddish] colour termed شُقْرَة: (Msb, TA:) costly furred garments are made of its skin: (K, TA:) pl. سَمَامِيرُ. (Msb.) b2: Also A جُبَّة [or any garment] made with its fur. (TA.) سِمِّيرٌ A companion of [or one who habitually indulges in] conversation, or discourse, by night. (M, K.) سَامِرٌ A man holding, or who holds, a conversation, or discourse, by night: (S:) pl. سُمَّارٌ (S, M, K) and سُمَّرٌ. (TA.) It is also a quasi-pl. n., (M, K,) [as such occurring in a verse cited voce مُرِمٌّ, in art. رم,] and is syn. [as such] with سُمَّارٌ, signifying persons holding, or who hold, conversation, or discourse, by night: (S, M:) or persons waking, continuing awake, not sleeping; as also ↓ سَامِرَةٌ [a fem. sing., and therefore applicable as an epithet to a broken pl. and to a quasi-pl. n. and to a coll. gen. n.]: (M, K:) سَامِرٌ is a pl. [or rather quasi-pl. n.] applicable to males and to females: (T, TA:) or it is a sing., and, like other sings., is used as a qualificative of a pl. only when the latter is determinate; as in the phrase تَرَكْتُهُمْ سَامِرًا [I left them holding a conversation & c.]. (Lh, M.) b2: Also A camel pasturing by night. (TA.) b3: See also سَمَرٌ.

سَامِرَةٌ: see سَامِرٌ.

A2: السَّامِرَةُ (M, Msb, K) and ↓ السَّمَرَةُ (TA) [The Samaritans; a people said to be] one of the tribes of the Children of Israel; (M;) or a sect, (Msb,) or people, (K,) of the Jews, differing from them (Msb, K) in most, (Msb,) or in some, (K,) of their institutes: (Msb, K:) Zj says, they remain to this time in Syria, and are known by the appellation of ↓ السَّامِرِيُّونَ: (M:) most of them are in the mountain of n-Nábulus: (TA:) ↓ سَامِرِىٌّ is the rel. n. of السَّامِرَةُ. (M, Msb, K.) سَامِرِىٌّ, and its pl.: see the next preceding paragraph.

أَسْمَرُ [Tawny, or brownish; dusky; dark-complexioned or dark-coloured;] of the colour termed سُمْرَةٌ [q. v.]: (S, M, K, & c.:) fem سَمْرَآءُ: (Msb, & c.:) and pl. سُمْرٌ. (A.) You say بَعِيرٌ أَسْمَرُ A camel of a white colour inclining to شُهْبَة [which is a hue wherein whiteness predominates over blackness]. (M.) And قَنَاةٌ سَمْرَآءُ [A tawny spearshaft]. (M.) And حِنْطَةٌ سَمْرَآءُ [Tawny wheat]. (M.) b2: [Hence,] السَّمْرَآءُ Wheat: (S, Msb, K:) because of its colour. (Msb.) And الأَسْمَرَانِ Wheat and water: (AO, S, K:) or water and the spear. (S, K.) b3: الأَسْمَرُ, also, signifies Milk: (M:) or milk of the gazelle: (IAar, M, K:) app. because of its colour. (M.) b4: And [for the same reason] السَّمْرَآءُ signifies also Coarse flour, or flour of the third quality, full of bran; syn. خُشْكَارٌ. (K.) You say السَّمْرَآءُ Bread made of such flour. (L in art. خُبْزُ السَّمْرَآءِ.) b5: And The [kind of milking-vessel called] خرج. (Sgh, K.) b6: and عَامٌ أَسْمَرُ (assumed tropical:) A year of drought, in which is no rain. (M.) أُسَيْمِرٌ dim. of أَسْمُرٌ: see سَمُرٌ, in two places.

مِسْمَارٌ A nail; a pin, or peg, of iron; (Mgh;) a certain thing of iron; (S, K) a thing with which one makes fast, firm, or strong: (M, K:) pl. مَسَامِيرُ. (S, Msb, K.) b2: Also, (K, TA,) or مِسَْمارُإِبِلٍ, (A, O,) (tropical:) A good manager of camels; (A, O, K, TA;) a skilful, good pastor thereof. (A.) مَسْمُورٌ Nailed; made fast, firm, or strong, with a nail [or nails]. (S, * Mgh.) b2: (assumed tropical:) A man, (TA,) having little flesh, strongly knit in the bones and sinews. (K, TA.) b3: And, with ة, (tropical:) A woman, (M,) or girl, or young woman, (A, O, K,) compact, or firm, in body, (M, A, O, K,) not flabby in flesh. (M, O, K.) A2: عَيْشٌ مَسْمُورٌ (tropical:) A turbid life: (M, O, * K, * TA:) from سَمَارٌ applied to milk. (M, TA.) مُسَامِرٌ: see سَمِيرٌ, in two places.

فتح

1 فَتَحَ, (S, A, MA, Msb, K, &c.,) aor. ـَ (K,) inf. n. فَتْحٌ, (Msb,) He opened, (MA,) i. q. فَرَجَ, (Msb,) and [app. he unlocked,] contr. of أَغْلَقَ, (Msb, K,) a door; (S, A, MA, Msb;) and so ↓ فتّح, and ↓ افتتح; (K;) or you say ↓ فَتَّحْتُ الأَبْوَابَ [I opened the doors], this verb being with teshdeed to denote multiplicity [of the objects]; (S;) and ↓ استفتح signifies the same as ↓ افتتح; (S, * K;) i. e. each of these signifies he opened a door; (TK;) you say الشَّىْءَ ↓ اِسْتَفْتَحْتُ and ↓ اِفْتَتَحْتُهُ [I opened the thing; and the former signifies also I sought, or demanded, the opening of the thing]; (S, TA;) and البَابَ ↓ جَآءَ يَسْتَفْتِحُ [He came opening the door; or seeking, or demanding, the opening of the door; the latter being the more obvious meaning]. (A, TA.) b2: [Hence,] one says, فُلَانٌ لَا يُفْتَحُ العَيْنُ عَلَى مِثْلِهِ [Such a one, the eye will not be opened upon the like of him]. (A.) b3: And فَتَحْتُ القَنَاةَ, inf. n. as above, I opened the conduit, in order that the water might run, and irrigate the seed-produce. (Msb.) b4: And فَتَحَ بَيْنَ رِجْلَيْهِ [He made an opening between his legs; he parted his legs; like فَرَجَ بَيْنَهُمَا]. (S in art. رهو.) b5: And فَتَحَ أَصَابِعَ رِجْلَيْهِ [app. He parted his toes; if not a mistake for فَتَخَ, as it seems probably to be from the fact of its being expl. as meaning] he inclined the ends of his toes towards the back, i. e. the upper part, of his foot. (Mgh.) b6: فَتَحَتْ, said of a she-camel, [and of a sheep or goat (see فَتُوحٌ),] She had wide orifices to her teats; as also ↓ افتحت; (S, K;) and ↓ افتتحت. (TK: but this I do not find in the K.) b7: [The following meanings are tropical.] b8: فَتَحَ, (A, Msb, TA,) inf. n. فَتْحٌ; (K;) and ↓ افتتح; (K, TA;) (tropical:) [He laid open by invasion, to (عَلَى) such a person, or such a people, (see an ex. voce طَرَفٌ,) i. e.] he conquered, won, or took by force, (Msb,) a country (A, Msb, K, TA) of the unbelievers, (A, TA,) or of a people with whom there was war. (K, TA.) b9: [فَتَحَهُ لَهُ (assumed tropical:) He granted it, permitted it, allowed it, or made it to be unrestricted, to him. See Ksh and Bd in xxxv. 2.] b10: فَتَحَ المُشْكِلَ (assumed tropical:) He explained, or made clear, that which was dubious, or confused. (Bd in vii. 87.) And اِفْتَحْ سِرَّكَ عَلَىَّ لَا عَلَى فُلَانٍ (tropical:) [Open, or reveal, thy secret to me; not to such a one]. (A, TA.) b11: [Hence,] فَتَحَ عَلَيْهِ (tropical:) He taught him, informed him, or acquainted him. (TA.) [You say, فَتَحَ عَلَيْهِ بِكَذَا (assumed tropical:) He taught him such a thing, informed him of it, or acquainted him with it.] b12: And hence, (TA,) (tropical:) [He prompted him; i. e.] he recited to him (namely, an Imám, A, Msb, or a reciter, A, TA) what he was unable to utter [by reason of forgetfulness], in order that he might know it. (Msb, TA. *) And فَتَحَ عَلَى مَنِ اسْتَقْرَأَهُ (tropical:) [He recited something to him who desired him to do so, the latter being unable to do it]. (TA.) b13: And, said of God, (tropical:) He aided him against his enemy; or made him to be victorious, to conquer, or to overcome; syn. نَصَرَهُ. (A, Msb.) b14: فُتِحَ عَلَى فُلَانٍ (tropical:) Such a one became fortunate; possessed of good fortune; favoured by the world, or by worldly circumstances. (A, TA.) b15: فَتَحَ اللّٰهُ عَلَيْهِمْ فُتُوحًا كَثِيرَةً (tropical:) is said of persons who have been rained upon [as meaning God bestowed upon them many, or abundant, first rains]. (A.) b16: فَتَحَ بَيْنَهُمْ, (A,) or بَيْنَ النَّاسِ, (Msb,) or بَيْنَ الخَصْمَيْنِ, (K,) inf. n. فَتْحٌ, (T, Msb, K,) and فُتَاحَةٌ (S, * K) and فِتَاحَةٌ are syn. therewith [app. as inf. ns.], (K,) and فُتُوحَةٌ and فِتَاحٌ, (L,) in the dial. of Himyer, (TA,) He judged (T, Msb, K, TA) between them, (A,) or between the men, (Msb,) or between the two litigants. (K.) You say, اِفْتَحْ بَيْنَنَا Judge thou between us: (S:) thus in the Kur vii. 87. (TA.) And مَا أَحْسَنَ فِتَاحَتَهُ How good is his judging, or judgment ! (A.) b17: [فَتَحَ الحَرْفَ, a conventional phrase in grammar and lexicology, He pronounced the letter with the vowel-sound termed فَتْح: and he marked the letter with the sign of that vowel-sound.]2 فتّح: see 1, first sentence, in two places. b2: [Also, said of a medicine &c., It opened the bowels; acted as an aperient: and it removed obstructions: see the act. part. n.]3 فاتحهُ [He addressed him first]. One says, المُلُوكُ لَا تُفَاتَحُ بِالكَلَامِ (tropical:) [Kings shall not be addressed first with speech]. (A.) b2: And, (A, K, * TA,) inf. n. مُفَاتَحَةٌ and فِتَاحٌ, (assumed tropical:) He commenced a dispute, debate, discussion, or controversy, with him: (TA:) or (tropical:) he summoned him to the judge, and litigated with him. (A, K, * TA.) b3: And فاتحهُ signifies also (tropical:) He bargained with him and gave him nothing: in the case of his giving him, one says فاتكهُ. (IAar, TA; and O and K in art. فتك.) b4: And فاتح (assumed tropical:) He compressed (K, TA) his wife. (TA.) b5: [Also (assumed tropical:) He rendered a thing easy: b6: and (assumed tropical:) He was liberal. (Freytag, from the Deewán of the Hudhalees.)]4 أَفْتَحَ see 1, in the second quarter of the paragraph.5 تَفَتَّحَ see 7, in three places. [Hence,] تفتّح النَّوْرُ The blossom [or blossoms] opened. (MA.) and تفتّح الأَكِمَّةُ عَنِ النَّوْرِ The calyxes burst open [from over the blossoms, so as to disclose them]. (TA.) b2: [تفتّح فِى الكَلَامِ is like our phrase (assumed tropical:) He showed off, or made an ostentatious display, in speech, or talk.] And you say, تفتّح بِمَا عِنْدَهُ مِنْ مَالٍ أَوْ أَدَبٍ (L, in the K مِنْ مُلْكٍ وَأَدَبٍ,) (assumed tropical:) He boasted of, or boasted himself in, or made a vain display of, what he had, or possessed, of wealth, or of good education, or polite accomplishments: (L, K: *) and تفتّح بِهِ عَلَيْنَا (assumed tropical:) He boasted of it, or boasted himself in it, against us. (L.) 6 تَفَاتَحَا كَلَامًا بَيْنَهُمَا (assumed tropical:) They two talked together with a suppressed voice, exclusively of others [i. e. so as not to be heard by others]. (K.) 7 انفتح quasi-pass. of فَتَحَ, said of a door, (S, A, Msb, TA,) It opened, or became opened or open; (Msb;) as also ↓ تفتّح: (TA:) or the latter is quasi-pass. of فَتَّحَ, so that you say, الأَبْوَابُ ↓ تَفَتَّحَتِ [The doors opened, or became opened or open]. (S.) b2: And انفتح عَنْهُ It (anything) became removed from over it, or from before it, (i. e. another thing,) so as to disclose it, or expose it to view. (TA.) [And ↓ تفتّح has a similar meaning, but is properly said of a number of things.]8 إِفْتَتَحَ see 1, first sentence, in three places; and again, in the second quarter of the paragraph, in two places. b2: One says also, افتتح الصَّلَاةَ (tropical:) (A, MA) He opened, or commenced, prayer: (MA:) اِفْتِتَاحُ الصَّلَاةِ meaning (tropical:) The saying اَللّٰهُ أَكْبَرْ the first time [in prayer, i. e., before the first recitation of the Opening Chapter of the Kur-án]. (TA.) And اِفْتَتَحْتُهُ بِكَذَا (assumed tropical:) I commenced it with such a thing. (Msb.) And مَا أَحْسَنَ مَا افْتُتِحَ عَامُنَا بِهِ (tropical:) [How good is that with which our year has commenced !]; said when the sign, or token, [or prognostic,] of plenty, or abundance of herbage, has appeared. (A, TA.) 10 إِسْتَفْتَحَ see 1, first sentence, in three places. b2: آتِى بَابَ الجَنَّةِ فَأَسْتَفْتِحُ is a saying of Mohammad, meaning I shall come to the gate of Paradise and seek, or demand, or ask for, the opening thereof. (El-Jámi' es-Sagheer, the first of the trads. mentioned therein, and thus expl. in the margin of a copy of that work.) b3: استفتحهُ القُرْآنَ (tropical:) He desired, or asked, him to explain the Kur-án. (MA.) b4: استفتحهُ الإِمَامُ (tropical:) [The Imám desired, or asked, him to prompt him; i. e., to recite to him what he was unable to utter by reason of forgetfulness: see فَتَحَ عَلَيْهِ]. (A, TA.) b5: And استفتح signifies also (assumed tropical:) He sought, desired, demanded, or asked, aid against an enemy, or victory. (S, Msb, K.) One says, استفتح بِهِمْ (assumed tropical:) He sought, &c., aid, or victory, by means of them. (L, from a trad.) And استفتح اللّٰهَ (tropical:) (A, TA) He desired, or asked, God to grant aid, or victory, (TA,) لِلْمُسْلِمِينَ عَلَى الكُفَّارِ [to the Muslims against, or over, the unbelievers]. (A.) b6: Also (assumed tropical:) He sought, desired, demanded, or asked, judgment. (L.) فَتْحٌ inf. n. of فَتَحَ [q. v.]. (Msb, &c.) b2: [As a subst.,] (tropical:) Conquest of a country: (K, TA:) pl. فُتُوحٌ (TA) [and pl. pl. فُتُوحَاتٌ]. يَوْمٌ الفَتْحِ means particularly (assumed tropical:) The day of the conquest of Mekkeh: (L:) and also (assumed tropical:) The day of resurrection. (Mujáhid, L.) b3: (assumed tropical:) Aid against an enemy; or victory; syn. نَصْرٌ; as also ↓ فَتَاحَةٌ. (K.) b4: (assumed tropical:) Means of subsistence, with which God gives aid: pl. as above. (TA.) b5: (tropical:) The first of the rain called الوَسْمِىّ; (L, K;) as also ↓ فَتُوحٌ [which see again in what follows]: (K:) or the first of any rain; as also ↓ فُتْحَةٌ: (L:) pl. of the first فُتُوحٌ, (A,) or ↓ فَتُوحٌ, with fet-h to the ف, (L,) [see the mention of this voce فَيْحٌ,] but MF strongly reprobates this latter form, and observes that فَعُولٌ as a pl. measure is absolutely unknown. (TA.) One says, أَصَابَتِ الأَرْضُ فُتُوحٌ (tropical:) [First rains fell upon the land]. (A.) b6: (tropical:) Water running (S, K, TA) from a spring or other source: (S, TA:) or water running upon the surface of the earth: (AHn, TA:) or water for which a channel is opened to a tract of land for its irrigation thereby: (L:) or a river, or rivulet, or canal of running water. (T, TA.) مَا سُقِىَ بِالفَتْحِ فَفِيهِ العُشْرُ, and مَا سُقِىَ فَتْحًا, (L,) فَتْحًا being here in the accus. case as an inf. n., i. e. مَا فُتِحَ إِلَيْهِ مَآءُ الأَنْهَارِ فَتْحًا, (Mgh, L, *) occurring in a trad., means In the case of that (relating to the several sorts of seed-produce, and palm-trees,) which is irrigated by means of the channel opened to conduct to it the water of the river [or rivers], the tithe [of the produce shall be taken]. (L.) b7: The place of insertion of the tang of the iron head that enters into the shaft of an arrow: (K, * TA:) pl. as above. (TA.) b8: The fruit of the tree called نَبْع, resembling the حَبَّة خَضْرَآء [or fruit of the pistachia terebinthus], (K, TA,) except that it is red, sweet, and round; eaten by men. (TA.) b9: [As a conventional term in grammar and lexicology, A certain vowel-sound, well-known: and ↓ فَتْحَةٌ signifies The sign of that vowel-sound.]

فُتُحٌ a word of the measure فُعُلٌ in the sense of the measure مَفْعُولٌ. (S.) You say بَابٌ فُتُحٌ A wide, open, door: (S, K:) or a large, wide, door. (Msb.) And قَارُورَةٌ فُتُحٌ A wide-headed bottle or flash: (S, K:) or a bottle, or flash, having neither a stopper nor a case: (Ks, S, Msb, K:) because, if so, it is open. (TA.) فَتْحَةٌ: see فَتْحٌ, last sentence.

فُتْحَةٌ An opening, or intervening space; syn. فُرْجَةٌ: pl. فُتَحٌ. (Msb.) b2: See also فَتْحٌ. b3: Also (assumed tropical:) A boasting of, or boasting oneself in, or making a vain display of, what one has, or possesses, of wealth, or of good education, or polite accomplishments. (L, K, * TA.) One says, مَا هٰذِهِ الفُتْحَةُ الَّتِى أَظْهَرْتَهَا (assumed tropical:) What is this boasting, &c., which thou hast exhibited? (L.) IDrd thinks it to be not [genuine] Arabic. (L.) فَتْحَى Gain, profit, or increase obtained in traffic; syn. رِبْحٌ; [so accord. to the L; accord. to the copies of the K, erroneously, رِيحٌ i. e. “ wind; ”] mentioned by Az, on the authority of Ibn-Buzurj: a poet says, أَكُلُّهُمُ لَا بَارَكَ اللّٰهُ فِيهِمُ

إِذَا ذُكِرَتْ فَتْحَى مِنَ البَيْعِ عَاجِبُ [Are all of them, (may God not bless them,) when gain arising from selling is mentioned, in a state of wonder?]. (L.) فَتُوحٌ A she-camel having wide orifices to her teats; (S, K;) and so a ewe or a she-goat: pl. فُتْحٌ. (TA.) b2: See also فَتْحٌ, in two places.

فَتَاحَةٌ: see فَتْحٌ, fourth sentence.

فُتَاحَةٌ [see 1, near the end].

A2: الفُتَاحَةُ, thus in the L and other lexicons, without ى after the ح, but in the K ↓ الفُتَاحِيَةُ, there said to be with damm and without teshdeed, (TA,) A certain bird, different from that called الفَتَّاحُ, (K, TA,) tinged with redness. (TA.) فِتَاحَةٌ [see 1, near the end]. b2: [As a subst.,] (tropical:) The office of judge: one says, فُلَانٌ وُلِّىَ الفِتَاحَةَ (tropical:) Such a one was appointed to the office of judge. (A, TA.) b3: And [(tropical:) Litigation, or altercation:] one says, بَيْنَهُمَا فِتَاحَاتٌ (tropical:) Between them two are litigations, or altercations. (A, TA.) الفُتَاحِيَةُ: see الفُتَاحَةُ.

فَتَّاحٌ [An opener: and an unlocker. b2: and hence, (assumed tropical:) A conquerer. b3: And], in the dial. of Himyer, (TA,) (tropical:) A judge; one who decides between litigants: (S, Msb, K, TA:) it is like ↓ فَاتِحٌ, but [this signifies simply judging, and the former] has an intensive signification. (Msb.) الفَتَّاحُ, as an epithet applied to God, in the Kur xxxiv. 25, means (assumed tropical:) The Judge: or, accord. to IAth, (assumed tropical:) the Opener of the gates of sustenance and of mercy to his servants. (TA.) b4: بَيْتٌ فَتَّاحٌ means A wide, or an ample, house or tent. (El-Fáïk, TA.) b5: And الفَتَّاحُ signifies A certain bird, (K,) which is black, and which moves about its tail much, or often; white in the base of the tail, beneath it; and there is a sort thereof red; (TA;) also called أُمُّ عَجْلَانَ: (O in art. عجل:) pl. فَتَاتِيحُ, (K,) to which is added in the K, “without ا and ل; ”

but there is no reason why it should not have ال prefixed to it; and perhaps it should be correctly “ without ا and ت,” i. e. it is not pluralized with ا and ت [as an affix to the sing.], as in the L &c. (MF, TA.) فَاتِحٌ [Opening: &c.]: see فَتَّاحٌ.

فَاتِحَةٌ (tropical:) The commencement, or first part, of a thing: (S, A, * K:) pl. فَوَاتِحُ. (A.) فَاتِحَةُ الكِتَابِ, (Msb,) or فَاتِحَةُ القُرْآنِ, (TA,) [and simply الفَاتِحَةُ, (assumed tropical:) The opening chapter, or exordium, of the Kur-án,] is [said to be] so called because the recitation in prayer is commenced therewith. (Msb.) One says also, قَرَأَ فَاتِحَةَ السُّورَةِ وَخَاتِمَتَهَا (tropical:) He recited the first part, or portion, of the chapter of the Kur-án and its last part, or portion. (A.) And فَوَاتِحُ القُرْآنِ signifies (tropical:) The first parts, or portions, of the chapters of the Kur-án. (K, TA.) [See also مُفْتَتَحٌ.]

مَفْتَحٌ A place in which things are reposited, stowed, laid up, kept, preserved, or guarded; a repository; syn. خِزَانَةٌ and مَخْزَنٌ: [and a hoard; syn. خَزِينَةٌ:] and treasure; or buried property; syn. كَنْزٌ: (K, TA:) pl., in both senses, مَفَاتِحُ. (TA.) The pl. as occurring in the Kur xxviii. 76 is said to signify treasures or buried property (كُنُوز) and hoards (خَزَائِن [as pl. of خَزِينَةٌ, not of خِزَانَةٌ]): or hoards (خَزَاوئن) of wealth, which Az says is the most probable meaning: (L, TA:) or it there means keys, as pl. of ↓ مِفْتَحٌ; (Ksh, Bd;) and it is said that they were of skins, of the measure of the finger, and were borne upon sixty mules, (Ksh, L, TA,) or seventy; but this is not a valid explanation. (L, TA.) مِفْتَحٌ see the next preceding paragraph, and the next but one following; the latter in two places. b2: Also A conduit (قَنَاة) of water. (TA.) مُفَتِّحٌ, applied to a medicine &c., Aperient; having the property of opening the bowels: and مُفَتِّحٌ لِلسُّدَدِ deobstruent; having the property of removing obstructions.]

مِفْتَاحٌ (S, Msb, K, &c.) and ↓ مِفْتَحٌ (Msb, K) A key; an instrument with which a lock is opened; (Msb;) [a key] of a door; and of anything that is closed, or locked; (S;) an instrument for opening, (K, TA,) i. e. anything with which a thing is opened: (TA:) pl. of the former مَفَاتِيحُ and مفَاتِحُ, said by Akh to be similar to أَمَانِىُّ and أَمَانٍ; (S;) or مفاتيح is pl. مِفْتَاحٌ, and مفاتح is pl. of ↓ مِفْتَحٌ [as well as of مَفْتَحٌ]. (Msb.) b2: مِفْتَاحُهَا الطُّهُورُ, said by the Prophet, in relation to prayer, means (tropical:) That which is as though it were the key thereof is the thing [or water] with which one purifies himself; being the means of removing the legal impurity that prevents one's addressing himself boldly to the act of prayer. (Msb.) b3: And أُوِتِيتُ مَفَاتِيحَ الكَلِمِ, or مَفَاتِحَ الكَلِمِ, accord. to different relaters, occurring in a trad., i. e. I have been given the keys of words, means [I have been given] an easy faculty, granted by God, for the acquirement of eloquence and chasteness of speech, and the attaining to the understanding of obscure meanings, and novel and admirable kinds of knowledge, and the beauties of expressions and phrases, which are closed against others, and difficult to be learnt by them. (L.) b4: And المِفْتَاحُ signifies also (assumed tropical:) A certain brand upon the thigh and neck (K, TA) of a camel, in the form of what is [properly] thus called. (TA.) مَفْتُوحٌ An opened, or unclosed, [and an unlocked,] door. (Msb.) b2: [And (assumed tropical:) A light, or bright, colour; a meaning probably post-classical. b3: For other significations, see its verb.]

مَفَاتِيحُ, (unparalleled [in form] among sing. words, MF,) applied to a she-camel, Fat: pl. مَفَاتِيحَاتٌ: (K:) mentioned by Seer.(TA.) مُفْتَتَحٌ is an inf. n. [signifying The act of opening and commencing &c.]: and a n. of place and of time [signifying a place of opening and commencing &c. and a time thereof: and also the opening portion of the Kur-án; as shown voce خَاتَمٌ, q. v.]: and is a commonly-known and chaste word: though it has been said that مُخْتَتَمٌ [which has the contr. significations] is not a chaste word: (TA in the present art.:) this, however, is not correct; for it is a chaste word, and of frequent occurrence. (TA in art. ختم.) يَوْمٌ مُنْفَتِحٌ بَالمَآءِ (tropical:) A day [of clouds] bursting, or opening vehemently, with rain. (A.) b2: الحُرُوفُ المُنْفَتِحَةُ (assumed tropical:) The letters of which the utterance requires the opening of [that part of the mouth which is called] the حَنَك; (TA;) all the letters of the alphabet except ص, ض, ط, and ظ. (K, TA.)

فتح: فتح: ثقب كرة وجعل فيها منفذاً وباباً (بوشر) وفي تاريخ تونس (ص920) في الكلام عن الداي: وفتح باب البنات وبني خارجه سوقاً. ويقال أيضا: فتح بيوتاً في باطن السور أي شق السور السميك وبنى في داخله بيوتاً (ابن بطوطة 135:2).
فتح: كان أول من اشترى (بوشر).
فتح: أخلى الميناء ويقال: فتح مينا، (بوشر).
فتح: كشف ما تراكم من تراب وأزاله، وأزال الطين والوحل. (ألكالا).
فتح: أصلح، رقم، رأب، رقق، رفأ، (ألكالا).
فتح: فتح الله لفلان فتحاً: ألهمه. ففي المقري (943:1): أفتح لي فتحاً تنور به قلبي. ويقال أيضا: فتح على فلان. (المقدمة 256:3).
فتح الله في: سمح، أذن في، ففي البيان (97:1) فأن فتح في الدعاء فقد أذن في الإجابة.
فتح: استجاب، قبل، أجاب إلى: ففي رياض النفوس (ص94 و): فصلى ما فتحه الله أي صلى صلاة قبلها الله.
فتح الله لي في العلم أو العمل: قبل الله دعائي في أن أصبح عالماً وأن أعمل صالحاً، (المقري 487:1، 488).
فتح ب: في ابن العوام (545:1): في وقت فتح الأشجار بالنور (بالنوار في مخطوطة ل) والورق، أي في وقت بدأ الأشجار تتفتح لتظهر أزهارها وأوراقها.
فتح على فلان ب: تصدق عليه ب، أحسن إليه إحساناً غير متوقع. (ابن بطوطة 19:1، 24:2، ألف ليلة: 290:1، 195:2). وفي رياض النفوس (ص58 ق): وقال هذه خمسون ديناراً مثاقيل بعث بهما (بها) إليكما وفتح بها عليكما، ويقال: فتح الله بمعنى وفقك الله في صيد السمك (ألف ليلة برسل 96:4).
يفتح الله: جواب التاجر المألوف حين يرفض الثمن الذي قدمه له المشتري (= هذا قليل جداً) (ألف ليلة 421:1، 116:2) وهذا قول موجز لم يحسن برتون (74:1) تفسيره. وبمقارنة ما جاء في (برسل 303:10) بما جاء في (ماكن 294:4) يتبين أنه (يفتح الله عليَّ بغير بيعه) أي ليوفقني الله فلا أبيع هذا الشيء بهذا الثمن. وهذا التعبير يعني أيضا: لا لن تأخذ شيئاً.
وكذلك يقال للكمدي حين يراد عدم إعطائه شيئاً: يفتح الله عليك. (ألف ليلة 259:1) وفي رياض النفوس (ص80 و) أن طفلاً أراد أن تشتري له أمه حلوى فقالت له: يفتح الله فأخذ يبكي. ويفتح الله لها أيضا معنى آخر، فحين يسأل شخص (أين تذهب، فيجيبه: (يفتح الله) أي إلى حيث يهديني الله.) (هاي ص2).
فتح باباً أو سيرة: فتح الحديث في المسألة، كان أو من تكلم فيها. (بوشر).
فتح معه سيرة: عقد الحديث. وأصل الكلام (بوشر).
فتح معه باباً أو كلاماً: بادر إلى الأمر وسبقه إليه (بوشر). فتح باباً: تعرض للأمر ومهد له. ومجازاً كان أول من سعى في الأمر وابتدأ فيه (بوشر).
فتح باب: تمهيد، الخطوات الأولى للإصلاح والتوفيق. (بوشر).
فتح له باب أو سيرة: قدم له عرضاً للمفاوضة ودعاه إليه. (بوشر).
فتح باباً ل: ولد، سبب. (بوشر).
فتح عليه بابا في السحر (أنظره في مادة باب). وكذلك: فتح الدارات. (المقرئ 234:3).
فتح افتتاحاً: جرب، مهد. مرن. وتستعمل مجازاً بمعنى بدأ بالأقل شأناً وأهمية. (بوشر).
فتح بنتاً: أفرعها، أزال بكارتها. (بوشر، ألف ليلة 884:4).
فتح الحرب: بدأ الحرب. (بوشر).
فتح دعوى على: أقام عليه الدعوى. (بوشر).
فتح سكة: شق طريقاً ومهده. (بوشر).
فتح سيفه: سل سيفه. (أبو الوليد ص594).
فتح يده في السوط: تناول السوط. (عنتر ص58). فتح صدره: صرخ بكل ما يضمر، تكلم بصراحة (بوشر).
فتح عينه: أدبه، هذبه. ومجازاً: أنشأه ونشأه. (بوشر، فوك).
فتح العين: نبه الذهن. (بوشر).
فتح العقل: استفتح العقل وجعله أقدر على الفهم وأشد تنبها. (بوشر).
فتح الفال: تفاءل، وتكهن، وخمن. (بوشر، همبرت ص89، 157).
فتح فتوحات كثيرة: قام بحروب كثيرة ونجح فيها واستولى على بلاد كثيرة وتملكها. (معجم أبي الفداء).
فتح القلوع: نشر الأشرعة. (همبرت ص120).
فتح كياً: كوى. (بوشر).
فتح (بالتشديد): فتح الزهر: تفتح، فغر، فقح، تفقح. (بوشر، المقري 383:1، فليشر بريشت ص185، 271، ياقوت 904:3).
تفتيح في مصطلح الخياطة: غرز الإبرة، حسب رأي دي سلان (المقدة 327:3، 309:3).
فاتح: فاتحه بالكلام: بدأه بالكلام وحادثه. (بوشر، عبد الواحد ص174، المقري 396:2).
فاتح البيع: ذكرت في ديوان الهذليين (13، البيت الخامس) مع الشرح في (ص14).
تفتح. تفتح البرق: لمع البرق ولمحة. (الكامل ص73) انفتح: أفضى إلى، أدى إلى، وانشق وإن فرز.
يقال: انفتح الدمل. (بوشر) انفتح: أخرق، تصدع. ففي رياض النفوس (ص88 ق) في الكلام عن لوح في المركب فانفتح لنا لوح فرجعنا إلى قمودة وفزعنا بعض الشحنة أو الشحنة كلها ثم أصلحنا المركب. وفيه بلغنا أن قلوبكم ضعفت لما نالكم من انفتاح المركب - ومن هذا استعملوا كلمة انفتاح بمعنى غرق (ألكالا) وعند أماري (ديب ص223) يجب إبدال كلمة أصلح بكلمة انفتح فتكون العبارة: وإذا انفتح لهم مركب من ريح عرضت، وكذلك يجب إبدال إنضاج بكلمة انفتح في (ص228) لأن الترجمة الإيطالية القديمة تنص ص 390 على: بسبب الغرق.
انفتاح القلب: إباحة القلب بأسراره ومكاشفته بها. (بوشر).
انفتح إلي: مال إلي، فيه شبه من. ففي رحلة ابن جبير (ص86) في كلامه عن لوحين (بلاطتين) من المرمر الأخضر: فيهما نكت تنفتح عن لونهما إلى الصفرة قليلاً كأنها تجريع.
افتتح: افتتح خاتمة الأمر: خمن خاتمة الأمر. (فالتون ص35، ص69 رقم 2).
انفتح: استفتح، طلب فتح الباب. ففي رياض النفوس (ص82 ق): ولم يكن يفتح بابه قبل وقت الصلاة فجلسنا على باب البيت فطال علينا الأمر فافتتح رجل أندلسي كان معنا بصوت حزين فسمعنا للشيخ حركة وبكاء وشهيقاً ثم فتح الباب.
استفتح: كتب مقدمة الكتاب وفاتحته (ألكالا).
استفتح: استلم أولى مبلغ في يومه من البيع (بوشر).
استفتح: فتح البلاد واستولى عليها. (فوك) فتح: أبو الفتوحات: فاتح. (بوشر) فتح: خرق، شق، فلق، صدع. (بوشر).
فتح: ثاني حراثة للأرض. (ابن العوام 92). فتح، والجمع فتوح، وجمع الجمع فتوحات: صدقة، حسنة. وفي المعجم اللاتيني العربي ( stapes فتح ورزق). (ابن بطوطة 19:2، 275 المقري 710:2).
فتح، والجمع فتوح وجمع الجمع فتوحات: فضل من الله يمنحه للمتصوفة الذين بلغوا أقصى الدرجات من الحياة الروحية (دي سلان المقدمة 91:3 رقم 4) والنص في المقدمة (64:3) (المقري 573:1) وربما ميرسنج (ص26) أيضا، وقد حرفت فيه كلمة القرني.
فتح الباب: عند المنجمين عبارة عن نظر الكوكبين اللذين بيوتهما متقابلة كنظر المشتري وعطارد. (محيط المحيط).
فتحة: ثقبة، فرجة، فجوة، ثغرة. (بوشر).
فتحة: ثقب صغير لمرور القيطان. (بوشر).
فتحة: فتحة في السد لمرور السفن. (بوشر).
فتحة الحلق: فم الحنجرة. زردوم. (بوشر).
فتوح: بدأ المزاد. افتتاح المزاد أول سعر يقدم في المزاد. (بوشر).
فتوح: أجرة، جعالة، معاش، كراء، راتب. (ألكالا، ألف ليلة برسل 215:11).
فتاح: مبالغة فاتح، الذي يكثر الفتح. (بوشر).
فتاح الفال: المتكهن بالمستقبل، بوهيمي. (بوشر، همبرت ص89).
فاتح: ضد غامق، يقال: لون فاتح. (بوشر).
فاتح: عقبة، حجر عثرة، صخور البحر (ألكالا).
فاتح باب كبير: رجل يعيش عيشة باذخة، وكثر حشمة وكثرت نفقاته وعاش بزهو. (بوشر).
فاتح الفال: كاهن، عراف، زاجر الطير، ضارب الرمل، (بوشر، همبرت ص157).
فاتحة: مقدمة، استهلال، مدخل، تمهيد، ديباجة. (بوشر).
فاتحة: فاتحة القداس، بدأ القداس، بدأة القداس. (بوشر).
فاتحة: تمهيد وتوطئة لعقد المعاهدة، ما يجب الاتفاق عليه قبل عقد المعاهدة. (بوشر).
فاتحة الخلاف: أول من بدأ الثورة. (ابن الأغلب ص38). الفاتحة في صحائف من يذوق روحه: طوبى لمن عرف قدر نفسه، فليحي من عرف قدره (بوشر).
مفتح الماء: سكر، باب متحرك حول محور منظم جريان الماء. (محيط المحيط) في مادة بست.
خط مفتح: خط مستقيم. (فوك).
مفتاح: مقلد القانون، مفتاح القانون الآلة الموسيقية. (صفة مصر 300:13).
مفتاح: رائد (مقبض لإدارة آلة) في أخمص القذافة وهي قوس قديمة لقذف السهام والكرات والحجارة وغيرها، الجريدة الآسيوية (1848: 208:2).
المفتاح الناري: شرارة (المعجم اللاتيني العربي) وآلة حربية ترمى النار. (فوك).
مفتاح: قفل، غلق. (كرتاس ص39).
مفتاح: استعملت استعمالاً غريباً في تاريخ البربر ففيه (282:1) اجتمع إليه قبائل غمارة وصنهاجة مفتاح. ويرى السيد دي سلان أنها تعنى الأمر، وهذا بعيد الاحتمال.
مفتوح، بالمفتوح: بصراحة: بوضوح، جهراً، علانية، بإخلاص. (بوشر).
مفتوح العين: لبيب، أريب، بصير، فطن. (فوك) ومحترس، حذر، يقظ. (ألكالا).
فهمه مفتوح: سهل الفهم، قريب المأخذ (بوشر).
يده مفتوحة: كريم، جواد (بوشر).
المفتوح في علم الحساب: العدد المتناظر، المشترك المقياس (محيط المحيط).
الحساب المفتوح: علم الحساب. (ابن خلكان 23:9) وانظر الترجمة (474:3 رقم 2). والمفتوحات أيضا (محيط المحيط) والمفتوح عند أهل الرمل: شكل إحدى مراتبه فرد والباقي أزواج (محيط المحيط) وانظر مسدود.
مفاتحة: مراسلة، مكاتبة. ففي كتاب ابن عبد الملك (ص125 ق): وكانت بينه وبين جماعة من أدباء عصره من أهل مالقة وغيرهم مفاتحات ومراجعات نظماً ونثراً.
مفاتحة الصلح: وعد بالصلح. (بوشر).
افتتاح: بدء: استهلال، تمهيد، مقدمة. (بوشر) وانظر مادة فتح.
افتتاحي: تدشيني، تمهيدي: إعدادي (بوشر)، الانفتاح عند الأطباء: انشقاق العرق في رأسه (محيط المحيط).
استفتاح: أول ما يستلمه البائع في يومه. (بوشر، معجم هابيشت في الجزء الرابع من طبعته لكتاب ألف ليلة).
حرف الاستفتاح: عند النحاة: ألا (محيط المحيط).
استفتاحي: إلا الاستفتاحية. (ابن عقيل ص92) وانظر ما تقدم.

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.)