بن

ى1 بَنَاهُ, (T, S, M, &c.,) aor. ـِ (M, Msb,) and بَنُىَ, but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ↓ ابتناه, (S, M, Msb, K,) and ↓ بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) b2: [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى امْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ↓ ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] b3: بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, فَسَمَا إِلَيْهِ كَهْلُهَا وَ غُلَامُهَا فَبَنَى لَنَا رَفِيعًا سَمْكُهُ (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) b4: بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. ـِ (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) b5: بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ↓ ابتناهُ. (M.) b6: [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. b7: and He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. b8: And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.]

A2: بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]2 بَنَّىَ see 1, first sentence.4 ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى

[Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) b2: [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى

[When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.) 5 تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) A2: تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.) 8 ابتنى: see 1, in three places.

A2: Also It became built, framed, or constructed. (Msb.) بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

بُنًى: see بِنَآءٌ.

بِنًى: see بِنَآءٌ.

بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.) بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

بَنُونَ: pl. of اِبْنٌ, which see below.

بُنْيَةٌ: see بِنَآءٌ.

بِنْيَةٌ A form, mode, or manner, of building or framing or construction; a word like مِشْيَةٌ and رِكْبَةٌ. (T, TA.) [The form, or mode of formation, of a word.] Natural constitution: as in the phrase, فُلَانٌ صَحِيحُ البِنْيَةِ [Such a one is sound in natural constitution]. (S.) b2: See also بِنَآءٌ.

بِنْتِىٌّ: see what next follows.

بَنَوِىٌّ Of, or relating to, a son; rel. n. of اِبْنٌ; as also ↓ اِبْنِىٌّ [with ا when connected with a preceding word]: (S, Msb:) the latter is allowable, (Msb,) and used by some. (S.) And Of, or relating to, a daughter; rel. n. of بِنْتٌ; as also ↓ بِنْتِىٌّ: (S, M, Msb, K:) the latter accord. to Yoo; (S, M;) but rejected by Sb. (TA.) b2: Also Of, or relating to, what are termed بُنَيَّاتُ الطَّرِيقِ, i. e., the small roads that branch off from the main road. (S.) بُنْيَانٌ and بُنْيَانَةٌ: see what next follows.

بِنَآءٌ [originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed; pl. أَبْنِيَةٌ, and pl. pl. أَبْنِيَاتٌ: (M, K:) and ↓ بُنْيَانٌ [also] has this meaning; (Msb;) [and is likewise originally an inf. n.;] or this signifies a wall; syn. حَائِطٌ; (S;) or it may be a pl., [or rather a coll. gen. n., meaning buildings, structures, edifices, or walls,] of which the sing. [or n. un.] is ↓ بُنْيَانَةٌ, and as such may be masc. and fem: (Er-Rághib, TA:) ↓ بِنْيَةٌ and ↓ بُنْيَةٌ also signify [the same as بِنَآءٌ as explained above; or] a thing that one has built, framed, or constructed; (M, K;) or, accord. to some, the former of these two relates to objects of the senses, and the latter to objects of the mind, to glory or honour or the like; (MF, TA;) and their pls. are ↓ بِنًى and ↓ بُنًى; (K;) or, accord. to the S and M, these two appear to be sings.; (TA;) [or they may be pls. or sings.; for J says that] البُنَى is like البِنَى; one says, بُنْيَةٌ and بُنًى, and بِنْيَةٌ and بِنًى; (S;) [and ISd says that] بِنْيَةٌ and بُنْيَةٌ signify as above, and so بِنًى and بُنًى; or, accord. to Aboo-Is-hák, بِنًى is pl. of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ: (M:) accord. to IAar, بِنًى signifies buildings, or structures, of clay: and also [tents] of wool; (T;) and بِنَآءٌ likewise signifies a tent (M, TA) in which the Arabs of the desert dwell, in the desert, (TA,) such as is called خِبَآء; (M, TA; *) and طِرَافٌ and قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; (TA;) pl. أَبْنِيَةٌ: (M:) the moveable dwelling, such as the خَيْمَة and مِظَلَّة and فُسْطَاط and سُرَادِق and the like, is called بِنَآءٌ as being likened to the building of burnt bricks and of clay and of gypsum. (M.) [See also بَنِيَّةٌ.]

b2: Also The roof, or ceiling, of a house or chamber or the like; as in the Kur [ii. 20], الَّذِى جَعَلَ لَكُمُ الأَرْضَ فِراشًا وَ السَّمَآءَ بِنَآءً [Who hath made for you the earth as a bed, and the heaven as a roof, or ceiling]: (S, [but wanting in some copies,] and Jel:) so says Az: (S:) or the meaning here is, as a tent (قُبَّة) pitched over you. (Bd.) b3: And The body, with the limbs or members. (TA.) b4: And i. q. نِطْعٌ [A thing that is spread on the ground to serve as a table for food &c., made of leather; like مِبْنَاةٌ]: occurring in a trad., where it is mentioned as spread on the ground, on a day of rain, for Mohammad to pray upon: so says Sh. (T.) بُنَىٌّ, [said to be] originally بُنَيْوٌ, A little son; [used as a term of endearment;] (Msb;) dim. of اِبْنٌ. (S, Mgh, Msb.) You say, يَا بُنَىِّ and يَا بُنَىَّ [O my little son, or O my child], with kesr to the ى and with fet-h also; like as you say, يَا أَبَتِ and يَا أَبَتَ [which see in art. ابو, voce أَبٌ]. (Fr, S, K.) [The fem. is بُنَيَّةٌ A little daughter; dim. of بِنْتٌ. And hence,] b2: بُنَيَّاتُ الطَّرِيقَ The small roads that branch off from the main road; (S;) what are termed التُّرَّهَاتُ. (S, K.) b3: The Arabs say, الرِّفْقُ بُنَىُّ الحِلْمِ, meaning الرفق is like الحلم. (IAar, ISd.) بُنُوَّةٌ Sonship: (Lth, Zj, S, M, Msb, K:) [it may be originally بُنُويَةٌ, for Az says, app. on the authority of Zj,] it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ, though the dual [of the word from which this is derived] is فَتَيَانِ; (T;) [and ISd says that] بُنُوَّةٌ is thus because of the dammeh. (M.) البَنِيَّةُ [properly The building, like البِنَآءُ &c.: but particularly applied to] the Kaabeh; (S, M, K;) because of its nobleness. (M, K.) One says, لَا وَرَبِّ هٰذِهِ البَنِيَّةِ مَا كَانَ كَذَا وَكَذَا [No, by the Lord of this building (the Kaabeh), such and such thing were not]: (S, TA:) and this was a common form of oath. (TA.) The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham]; because he built it. (TA.) بَنَّآءٌ A builder; [meaning one whose business is that of building;] an architect. (M.) [See also what next follows.]

بَانٍ [Building, framing, or constructing]: accord. to A'Obeyd, its pl. is أَبْنَآءٌ; and in like manner, أَجْنَآءٌ is pl. of جَانٍ: and hence the prov., أَبْنَاؤُهَا أَجْنَاؤُهَا, (M,) or أَجْنَاؤُهَا أَبْنَاؤُهَا, i. e. The injurers thereof, meaning this house (هٰذِهِ الدَّار), by demolishing it, are the builders thereof. (S in art. جنى.) ISd says, I am of opinion that these two pls. are not used except in this prov.: and J says, in art. جنى, I think that the prov. is originally جُنَاتُهَا بُنَاتُهَا; but IB affirms that it is not so: and he says that the prov. is applied to him who does, or makes, a thing without consideration, and commits a fault therein, which he repairs by undoing what he has done or made: it originated from the fact that the daughter of a certain king of El-Yemen, during his absence on a military expedition, built, by the advice of others, a house, which he, disliking it, commanded them to demolish. (TA in art. جنى. [See also Freytag's Arab. Prov. i. 294.]) b2: A bridegroom: from بَنَى عَلَى

أَهْلِهِ [q. v.]. (TA.) And hence, Any one going in to his wife. (S, TA.) b3: قَوْسٌ بَانِيةٌ A bow cleaving to its string (T, S, M, K) so that it (the latter) almost breaks; (T, S, M;) the doing of which is a fault; (M;) contr. of بَائِنَةٌ [q. v.]: (S and M in art. بين:) and so ↓ بَانَاةٌ (T, M, K) in the dial. of Teiyi: (T, M:) or the latter signifies widely separate from its string [like بَائِنَةٌ]. (TA.) بَانَاةٌ: see بَانٍ. b2: Also, (in [some of] the copies of the K erroneously written بانات, TA,) A man bending himself over his bow-string when shooting. (M, K.) b3: And Small نَبْل [or arrows]. (M and TA in art. بين.) بَانِيَةٌ fem. of بَانٍ [q. v.]. b2: Also sing. of بَوَانٍ, (TA,) which signifies The ribs of [the breast, or of the part thereof called] the زَوْر: (M, K:) or the bones of the breast: or the shoulder-blades and the four legs: (TA:) and the legs of a she-camel. (M, K.) One says, [likening a man to a camel lying down,] أَلْقَى بَوَانِيهُ, meaning He took up his abode, and settled, (T, M, K,) in a place; like أَلْقَى عَصَاهُ. (T, M.) أَلْقَى الشَّأْمُ بَوَانِيَهُ [meaning Syria became in a settled state] occurs in a trad. as related by A'Obeyd: and if he said بَوَائِنَهُ, it would be allowable; بَوَائِنُ being pl. of بوان, [i. e. بُوَانٌ or بِوَانٌ,] which is a name for any tent-pole except in the middle of the بَيْت, which has three poles. (T.) And it is said in another trad., أَلْقَتِ السَّمَآءُ بِرَكَ بَوَانِيهَا, meaning The sky cast down the rain that it contained. (TA.) اِبْنٌ, meaning A son; (M, Mgh, K;) because he is the father's building, made to be so by God; (Er-Rághib, TA;) and (tropical:) a son's son; and (tropical:) a descendant more remote; (Msb;) is with a conjunctive ا [when not immediately preceded by a quiescence, written ابْنٌ]; (Zj, T, M;) [and when immediately preceded by the proper name of a man and immediately followed by the proper name of his parent, written without the ا, as in زَيْدُ بْنُ عَمْرٍو Zeyd the son of 'Amr (in which case it should also be observed that the former proper name is without tenween); unless the words compose a proposition, as in زَيْدٌ ابْنُ عَمْرٍو Zeyd is the son of 'Amr; or in the case of an interrogation, as in هَلْ زَيْدٌ ابْنُ عَمْرٍو Is Zeyd the son of 'Amr?]: the pl. is ↓ بَنُونَ (T, S, Mgh, Msb) in the nom. case, and بَنِينَ in the accus. and gen.; (Mgh;) and أَبْنَآءٌ, (T, S, M, Mgh, Msb, K,) which is a pl. of pauc.: (Msb:) [and hence it is argued that] the sing. is of the measure فَعَلٌ with the final radical letter elided and the conjunctive ا prefixed; (M;) originally بَنَىٌ, (M, K,) with ى, as we judge, because [the aor. ـَ is more common than يَبْنُو: (M:) or originally بَنَوٌ, (S, Msb, K,) with two fet-hahs, because it has بَنُونَ for a pl., and the perfect pl. does not admit of change [in its vowels beyond that which is here made in بَنُونَ for بَنَوُونَ]; (Msb;) and because it has for a pl. أَبْنَآءٌ, like as جَمَلٌ has أَجْمَالٌ; (S;) and the elided letter is و, (Akh, T, S,) as in أَبٌ and أَخٌ, (S,) because و is more commonly elided than ى; (Akh, T;) or because the fem. is بِنْتٌ and [that of أَخٌ is] أُخْتٌ; for we do not see this ه [or ت] affixed in the fem. except when و is elided in the masc., as is shown by أَخَوَاتٌ and هَنَوَاتٌ; (S;) though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it: (T:) or, as some say, it is originally بِنْوٌ, with kesr to the. ب, like حِمْلٌ, because they say بِنْتٌ, and a change [of a vowel] in a case of this kind is rare: (Msb:) [but J says,] it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ with fet-h to the ب, for a pl.; nor of the measure فَعْلٌ, because this has [generally] for its [broken] pl. أَفْعُلٌ or فُعُولٌ: (S:) Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that it is app. the last accord. to those who say بَنُون; and that أَبْنَآءٌ may be pl. of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ. (T.) Beside the pls. mentioned above, اِبْنٌ has a quasi-pl. n., namely ↓ أَبْنَى, of the same measure as أَعْمَى; (Mgh, TA; *) a sing. denoting the pl.: or, as some say, اِبْنٌ has for pls. أَبْنَآءٌ and أَبْنَى. (TA.) Lh mentions the phrase, هٰؤُلَآءِ أَبْنَا أَبْنَائِهِمْ [or أَبْنَى ابنائهم These are the sons of their sons.]. (M.) Sometimes م is affixed to اِبْنٌ [so that it becomes ↓ اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ↓ ابْنُمٌ or ابُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or امْرُأٌ]: you say, هٰذَا ابْنُمٌ [This is a son], and رَأَيْتُ ابْنَمًا [I saw a son], and مَرَرْتُ بِابْنِمٍ

[I passed by a son]; making the ن similarly declinable to the م; and the ا is with kesr in every case [when the word commences a sentence, whether you make the word doubly declinable or not]: (AHeyth, * S:) [for] some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or امْرَأٌ]; saying, هٰذَا ابْنَمُكَ [This is thy son], and رَأَيْتُ ابْنَمَكَ [I saw thy son], and مَرَرْتُ بِابْنَمِكَ [I passed by thy son]. (AHeyth, TA.) Hassán says, وَلَدْنَا بَنِى العَنْقَآءِ وَابْنَىْ مُحَرِّقٍ

↓ فَأَكْرِمْ بِنَا خَالًا وَأَكْرِمْ بِنَا ابْنَمَا [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!], (S, K, *) i. e., ابْنَا: the م is augmentative, and the hemzeh [or rather ا] is that of conjunction. (K.) And Ru-beh says, ↓ فَهْىَ تُنَادِى بِأَبِى وَابْنِيمَا بُكَآءَ شَكْلَى فَقَدَتْ حَمِيمَا [As the weeping of a bereft woman, who has lost a relation, therefore she calls out, With my father would I ransom thee, and a son]; meaning ابْنِمَا. (TA.) The fem. of اِبْنٌ is ↓ اِبْنَةٌ or ابْنَةٌ [with the conjunctive ا when not commencing a sentence] and ↓ بِنْتٌ [meaning A daughter; and (assumed tropical:) any female descendant]: (T, S, M, Mgh, Msb, K:) accord. to Sb, (M,) اِبْنَةٌ is formed from اِبْنٌ by affixing ه [or ة]; but not so بِنْتٌ; for this is formed by affixing ى as a letter of quasi-coordination, and then substituting for it ت: (M, K:) [but if the ت be substituted for ى, it seems more probable that the ى is the final radical:] or, as some say, the ت is substituted for و: (M:) [Mtr says,] the ت is substituted for the final radical: (Mgh:) accord. to Ks, it is originally with ه [or ة], because it has a fem. meaning: (IAar, Msb:) [my own opinion is most agreeable with this of Ks; and with that of Zj, which will be mentioned below; or, perhaps, is identical with that of Zj: I think it most probable that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by suppressing the alif, transferring its kesreh to the ب, making the ن quiescent, and changing the ة into ت, which is therefore said to be not the sign of the fem. gender, either because it is not ة, but is a substitute for ة, or because it is preceded by a quiescent letter:] AHn says that the ت is substituted for the final radical letter, which is و; and that it is not the sign of the fem. gender, because the letter [next] before it is quiescent: this [he says] is the opinion of Sb, and is the right opinion; for he says that if you were to use it as the proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.: (TA:) and the same is said respecting the ت in أُخْتٌ: (TA in art. اخو:) this ت remains in a case of pause (Ks, IAar, S, Msb) as in the case of the connexion of the word with a word following: (S:) but one should not say اِبِنْتٌ, (Th, T, S.) because the ا is required only on account of the quiescence of the ب, and is therefore dropped when this is made movent: (S:) Zj says that, in forming the pl. of بِنْتٌ [and of اِبْنَةٌ], the sing. is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, but it may be a mistake for فَعَلَپٌ,] with the last radical letter suppressed: (T in TT:) the pl. is بَنَاتٌ (T, S, Msb) alone: (S:) [and this is generally treated as a fem. pl. of the perfect, or sound, kind, although the ت in بِنْتٌ is said to be not a sign of the fem. gender; so that you say, رَأَيْتُ بَنَاتِكَ I saw thy daughters; but sometimes] one says, رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter. (S.) It is said in the Bári' that when men and women are mixed together, the masc. pl. is made predominant; so that one says, بَنُو فُلَانٍ [meaning The sons and daughters, or the children, of such a one]; and even, اِمْرَأَةٌ مِنْ بَنى

تَمِيمٍ [A woman of the children of Temeem]; and accordingly, if بَنُو فُلَانٍ is applied to denote the persons to whom a legacy is left, the males and the females are included therein. (Msb.) b2: When اِبْن is applied to that which is not a human being, (IAmb, Msb,) to an irrational being, (Msb,) it has for its pl. بَنَات: (IAmb, Msb:) thus the pl. of اِبْنُ مَخَاضٍ [A young male camel in his second year] is بَنَاتُ مَخَاضٍ: (Mgh, Msb:) that of اِبْنُ لَبُونٍ [A male camel that has entered upon his third year] is بَنَاتُ لَبُونٍ: (Msb:) and that of اِبْنُ نَعْشٍ [Any one of the stars of the tail of Ursa Major or of that of Ursa Minor] is بَنَاتُ نَعْشٍ; but sometimes, by poetic licence, بَنُو نَعْشٍ: and hence, or to make a distinction between the males and the females, the lawyers say, بَنُو اللَّبُونِ. (IAmb, Msb.) b3: ↓ بَنَاتٌ also signifies (tropical:) Dolls with which young girls play: (S, Mgh, K:) sing. بِنْتٌ. (Mgh.) It occurs in this sense in a trad., in which 'Áïsheh speaks of her playing therewith (S, Mgh) when, being nine years of age, she was conducted as a bride to Mohammad. (Mgh.) b4: اِبْن is often prefixed to some other noun (T, M, Msb) that particularizes its signification, because of a close connexion between the two meanings: (Msb:) and so is ↓ بِنْت. (T, M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] b5: اِبْنُ الطِّينِ [The son of earth, or clay, meaning] Adam. (T.) اِبْنُ اللَّيْلِ and اِبْنُ الطَّرِيقِ The thief, or robber. (T.) Also the former, The wayfarer, or traveller; (Er-Rághib, TA;) and so اِبْنُ السَّبِيلِ. (Msb, Er-Rághib.) اِبْنُ حَرْبٍ A warrior: (Er-Rághib, TA:) and اِبْنُ الحَرْبِ [the warrior; or] he who suffices for war, and who defends. (Msb.) اِبْنُ الدُّنْيَا The rich man. (Msb.) b2: اِبْنُ آوَى [The jackal;] a certain beast of prey. (TA.) اِبْنُ عِرْسٍ

The سُرْعُوب [or weasel]. (TA.) b3: اِبْنُ أَدِيمٍ A skin for water or milk made of one hide; and اِبْنُ أَدِيمَيْنِ one made of two hides; and اِبْنُ ثَلَاثَهِ

آدِمَةٍ one made of three hides. (T.) b4: اِبْنَةُ الجَبَلِ The echo. (T.) b5: بَنَاتُ بِئْسٍ and بَنَاتُ طَبَقٍ and بَنَاتُ بَرْحٍ and بَنَاتُ أَوْدَكَ Calamities, or misfortunes. (T.) b6: Ru-beh said of a man who was mentioned to him, كَانَ إِحْدَى بَنَاتِ مَسَاجِدِ اللّٰهِ; as though he asserted that He was one of the pebbles of the mosque [or rather of the mosques of God]. (S.) اِبْنَةٌ or ابْنَةٌ: fem. of اِبْنٌ, which see.

اِبْنُمٌ and اِبْنَمٌ, or ابْنُمٌ and ابْنَمٌ: see اِبْنٌ, in three places.

أَبْنَى: quasi-pl. n. of اِبْنٌ which see.

اِبْنَىٌّ: see بَنَوِىٌّ.

ابْنِيمَا, for ابْنِمَا: see a verse cited voce اِبْنٌ.

أُبَيْنٌ [an unused, or unusual, dim. of اِبْنٌ]: see what next follows.

أُبَيْنٍ, of the same measure as أُعَيْمٍ, is the dim. of أَبْنَى, which is like أَعْمَى, (Sb, IB, Mgh,) and is quasi-pl. of اِبْنٌ. (Mgh.) Mohammad is related, in a trad., to have said, أُبَيْنِى لَا تَرْمُوا جَمْرَةَ العَبَقَبِةِ حَتَّى تَطْلُعَ الشَّمْسُ [O little (meaning dear) sons, cast not ye the pebble of the 'Akabeh (see جَمْرَةٌ) until the sun rise], (TA,) or أُبَيْنِىَّ الخ [O my little sons &c.]: (Mgh, TA:) IAth says that the hemzeh is augmentative; and that there are differences of opinion respecting the form of the word and its meaning: some say that it is the dim. of أَبْنَى, like أَعْمَى, a sing. word denoting a pl. meaning, or, accord. to some, a pl. of اِبْنٌ, as well as أَبْنَآءٌ: some say that it is the dim. of اِبْنٌ; [and if so, we must read أُبَيْنِى my little son;] but this requires consideration [more especially as it is followed by a pl. verb]: AO says that it is the dim. of بَنِىَّ, pl. of اِبْنٌ with the affixed pronoun of the first Pers\. [sing.]; and this requires us to read أُبَيْنِىَّ. (TA.) J says, in the S, that the dim. of أَبْنَآءٌ [pl. of اِبْنٌ] is ↓ أُبَيْنَآءٌ, and, if you will, ↓ أُبَيْنُونَ; and he cites a verse in which occurs the expression أُبَيْنِيكَ, [in the gen. case, meaning thy little sons,] and adds, it is as though its sing. were إِبْنٌ, with the disjunctive ا, whence the dim. ↓ أُبَيْنٌ, in the pl. أُبَيْنُونَ: but he should have said, as though its sing. were أَبْنَى, like أَعْمَى, originally أَبْنَوُ. (IB, TA.) أُبَيْنَآء: see what next precedes.

أُبَيْنُونَ: see what next precedes.

مِبْنَاةٌ (T, S, M, K) and مَبْنَاةٌ (M, K) A نِطْع [like بِنَآءٌ, which see for an explanation]: (S, M, K:) and a سِتْر [i. e. curtain or the like]: (K:) or a thing in the form of a سِتْر: (M:) or a [tent of the kind called] قُبَّة, made of skins, or hides: (IAar, T:) or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent (فِى كِسْرِ بَيْتِهَا), and in which she dwells; and may-be she has sheep, or goats, and is content with the possession of these, exclusively of the other sheep, or goats, for herself and her garments [and app. for making of their skins her مبناه]; and she has a covering (إِزَار) [extended] in the middle of the بَيْت [or tent], within, to protect her from the heat, and from the violent rain, so that she and her clothes are not wetted: (Aboo-'Adnán, T:) or, accord. to As, a mat (حَصِيرٌ), or a نِطْع, which the trafficker spreads upon the things that he sells: and they used to put the mats (الحُصُر) upon the أَنْطَاع [pl. of نِطْع], and go round about with them [in the market]: the مبناة is thus called because it is made of skins joined together: (T:) also a receptacle of the kind called عَيْبَة: (M, K:) such is said to be its meaning: (S:) pl. مَبَانٍ. (T.) مَبْنِىٌّ [Built, &c.: see 1]. أَرْضٌ مَبْنِيَّةٌ meansأَرْضٌ مَبْنِىٌّ فِيهَا [Land built in or upon]; and is deemed a chaste phrase. (Mgh.) مُبَنًّى Raised high; applied to a palace, or pavilion. (M, TA.) مُبْتَنًى [pass. part. n. of اِبْتَنَاهُ] is used in the place of the inf. n. [of that verb, agreeably with many other instances, or accord. to a common licence], meaning The act of building, framing, or constructing. (TA.)

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.)

شر

ى1 شَرَاهُ, (S, Mgh, Msb, K, &c.,) aor. ـِ (S, Msb, K,) inf. n. شِرًى (S, Mgh, Msb, TA) and شِرَآءٌ, (S, * Mgh, Msb, * TA,) the former inf. n. the more in repute, (Msb, TA,) and this is of the dial. of Nejd, the latter being of the dial. of El-Hijáz, or the latter may be said to be with medd for the purpose of assimilating it to a preceding word, accord. to El-Munádee, or it may be regarded as an inf. n. of شَارَاهُ, (TA,) i. q. بَاعَهُ [in the sense in which this is generally used, i. e. He sold it]; (S, Mgh, K;) he gave it for a price: (Msb:) and i. q. ↓ اِشْتَرَاهُ [in the sense in which this is generally used, i. e. he bought it]; (S, Mgh;) i. e. شَرَاهُ signifies also he took it, or acquired it, for a price: (Msb:) or this and ↓ اشتراه both signify بَاعَهُ [as meaning he sold it]; (T, * K, TA;) but the former is more used than the latter in this sense: (T, TA:) and both signify also [he bought it; i. e.] he possessed it by sale; (K;) which is the more usual meaning of the latter: (T, TA:) thus the former has two contr. meanings, (S, Msb, K,) and the latter also: (K:) for the two persons selling and buying sell and buy the price and the thing upon which the price is put; so that each of the things given in exchange is sold in one point of view and bought in another. (Msb, TA.) It is said in the Kur [ii. 203], وَمِنَ النَّاسِ مَنْ يَشْرِى

نَفْسَهُ ابْتِغَآءَ مَرْضَاةِ اللّٰهِ i. e. [And of men is he] who sells [himself in the endeavour to obtain the approval of God]. (S, * TA.) And in the same, [xii. 20], وَشَرَوْهُ بِثَمَنٍ بَخْسٍ i. e. And they sold him [for a deficient, or an insufficient, price]. (S, TA.) And in the same [ii. 15], أُولَائِكَ الَّذِينَ الضَّلَالَةَ بِالْهُدَى ↓ اشْتَرَوُا, originally اشْتَرَيُوا, (S,) [lit. Those are they who have purchased error with right direction,] meaning, (tropical:) who have taken الضلالة in exchange for الهدى: (Ksh, Bd, Jel:) or (tropical:) who have preferred الضلالة to الهدى: (Ksh, Bd:) [for] of any one who relinquishes a thing and lays hold upon another thing, one says اشتراه; (K, TA;) which is thus tropically used [as meaning (tropical:) he took it in exchange بِغَيْرِهِ by giving up another thing]; (TA;) and hence this saying in the Kur-án. (K, TA.) b2: [Hence,] شَرَى بِنَفْسِهِ عَنِ القَوْمِ (tropical:) He advanced before the people, or party, (K, TA,) to their enemy, (TA,) and fought in defence of them: or (tropical:) he advanced to the Sultán, and spoke for the people: (K, TA:) [as though he sold himself for them; the ب in بنفسه being app. redundant:] or, as in the Tekmileh, شَرَى بِنَفْسِهِ إِلَى القَوْمِ (tropical:) he advanced to the people, or party, and fought them. (TA.) b3: And شَرَى

فُلَانًا, (K,) inf. n. شِرًى, (TA,) (assumed tropical:) He mocked at, scoffed at, laughed at, derided, or ridiculed, such a one: (K:) [and] so ↓ شَرَّاهُ. (TA voce جَدَّعَهُ [q. v.: thus there written, perhaps for the purpose of assimilating it to جَدَّعَهُ].) b4: And i. q. أَرْغَمَهُ (assumed tropical:) [He angered such a one; or did evil to him, and angered him]: (Lh, K, TA:) and so أَوْرَمَهُ, and غَطَاهُ [or perhaps عَظَاهُ, for both are expl. alike]: all said of God. (Lh, TA.) And فَعَلَ بِهِ مَا شَرَاهُ (assumed tropical:) He did to him that which occasioned evil to him; or that which displeased, grieved, or vexed, him; syn. سَآءَهُ. (TA.) And لَحَاهُ اللّٰهُ وَشَرَاهُ (assumed tropical:) [May God remove him far from good or prosperity, or curse him, and do evil to him, or displease or grieve or vex him]. (TA.) A2: شَرَى اللّٰهُ فُلَانًا, (K,) inf. n. شِرًى, (TA,) also signifies God smote him, or may God smite him, with the eruption termed شَرًى [q. v.]. (K, TA.) A3: and شَرَاهُ, (K,) aor. ـِ inf. n. شِرًى, (TA,) i. q. شَرَّرَهُ, (K, TA,) i. e. He spread it [to dry]; (TA;) [in copies of the K, in art. شر, written, in this sense, ↓ شَرَّاهُ;] namely, flesh-meat, and a garment, or piece of cloth, and [the preparation of curd called]

أَقِط. (K.) A4: شَرِىَ, aor. ـَ inf. n. شَرًى, (S, K,) said of lightning, (S, K, &c.,) It shone, or gleamed, much: (S:) or it shone, or gleamed, (K, TA,) and spread in the face of the clouds, or, as in the T, became dispersed in the face of the clouds: (TA:) and ↓ اشرى signifies the same; (K;) or it shone, or gleamed, consecutively: the latter verb mentioned by Sgh. (TA.) b2: and hence, (S,) said of the nose-rein of a camel, (S, TA,) It was, or became, in a state of commotion, (TA,) or, of much commotion. (S, TA.) [See also 12.]) b3: Also, (K,) aor. and inf. n. as above, (TA,) He (a man) was, or became, angry: (K, TA:) or he was, or became, flurried by reason of anger. (S, TA.) b4: And, said of evil, or mischief, It spread, بَيْنَهُمْ among them: (K, TA:) or became great, or formidable; and in like manner said of an affair, or event. (Nh, TA. [See also 10.]) b5: Also, and ↓ استشرى, He (a man, S) persisted, or persevered, (S, K,) in an affair, (S,) or in his error, and his corrupt conduct: and the former, said of a man, is like غَرِىَ in measure and meaning [i. e. he persisted, or persevered, in his anger]. (TA.) One says of a horse, شَرِىَ فِى

سَيْرِهِ, (S, K,) inf. n. as above, (TA,) He per-sisted, or persevered, in his pace, or going; as also ↓ استشرى: (S:) or he exceeded the usual bounds therein, (K, TA,) and went on without languor: (TA:) and فِى عَدْوِهِ ↓ استشرى he (i. e. a horse) persisted, or persevered, in his running: (Mgh:) and شَرِىَ فِى لِجَامِهِ he (a horse) strained his bridle. (A, TA.) And شَرِيَتْ عَيْنُهُ بِالدَّمْعِ His eye persisted, or persevered, in the shedding of tears, the tears pouring forth consecutively. (TA.) A5: And شَرِىَ, (S, K, TA,) aor. ـَ inf. n. شَرًى, (K, * TA,) He, (TA,) or his skin, broke out with the eruption termed شَرًى [q. v.]. (S, K, TA.) 2 شَرَّىَ see the preceding paragraph, in two places.3 شَارَاهُ, inf. n. مُشَارَاةٌ and شِرَآءٌ, i. q. بَايَعَهُ [as signifying He sold and bought with him: and he bartered, or exchanged commodities, with him: that شاراه has both of these meanings (like بايعه) is shown by the fact that مُشَارَاةٌ is also expl. in the TA, on the authority of Er-Rághib, as signifying the same as قِبَاضٌ]. (K.) b2: Also, (Mgh,) inf. n. مُشَارَاةٌ, (TA,) He persisted in contention, litigation, or wrangling: (Mgh:) one says, هُوَ يُشَارِيهِ (T, M, K) He persists in contention, litigation, or wrangling, with him: (M, TA:) or he contends in altercation, disputes, or litigates, with him; or does so vehemently, or obstinately; syn. يُجَادِلُهُ: (K, TA:) and it is said of the Prophet, in a trad., كَانَ لَا يُشَارِى وَلَا يُمَارِى [He used not to persist in contention, &c.]: (Mgh, TA:) meaning accord. to Th, بِالشَّرِّ ↓ كَانَ لَا يَسْتَشْرِى [he used not to persist, or persevere, with evil conduct]: (TA:) from اِسْتَشْرَى فِى عَدْوِهِ [expl. above (see 1 near the end)] as said of a horse: (Mgh:) or, accord. to Az, (TA,) originally يُشَارِرُ; one of the رs being changed into ى. (K, * TA. [See 3 in art. شر: and see also 3 in art. جرى.]) 4 اشرى, said of lightning: see 1, latter half. b2: Said of a camel, He sped, or went quickly. (IKtt, TA.) b3: اشرى بَيْنَهُمْ He excited discord, strife, or animosity, between them, or among them. (Az, K.) b4: اشرى الحَمَلُ (K accord. to the CK, [which, I think, evidently gives the right reading,] in the TA and in my MS. copy of the K الجمل,) i. q. تَفَلَّقَتْ عَقِيقَتُهُ [i. e. The lamb had its wool cleaving open, or becoming cleft]: (K: [Freytag, following the TK, and reading الحِمْلُ, explains the verb as said of fruit, and meaning “ diffissos habuit nucleos; ” but I cannot find any authority for the signification that he thus assigns to عَقيقة:]) mentioned by Sgh. (TA.) b5: اشرت الشَّجَرَةُ The plant [crept upon the ground, or] was like the cucumber and the melon; as also ↓ استشرت. (TA.) b6: See also 5.

A2: اشراهُ He filled it; (S, K;) namely, a watering-trough: and in like manner اشرى جَفْنَةً he filled a bowl, (S,) or جِفَانَهُ his bowls for the guests. (TA.) b2: And He made it to incline, (K, TA,) فِى نَاحِيَةِ كَذَا [in the direction of such a thing]. (TA.) Hence the saying of a poet, وَأَنَّنِى حَيْثُمَا يُشْرِى الهَوَى بَصَرِى

مِنْ حَوْثَمَا سَلَكُوا أَدْنُو فَأَنْظُورُ [And that I, wherever love makes my eye, or eyes, to incline, wherever they travel, approach and look: فانظور being for فَأَنْظُرُ]: or, as some relate it, أَثْنِى فَأَنْظُورُ [i. e. turn myself, or my eyes, and look]. (TA.) b3: [Also He put it in motion; namely, a bridle. (Freytag, from the Deewán of the Hudhalees.)]5 تشرّى It became scattered, or dispersed: (K:) accord. to the M, said in this sense of a company of men. (TA.) b2: Also, said of a man, (S,) or of a party, or company of men, (TA,) He, or they, became like the شُرَاة [pl. of شَارٍ q. v.] in his, or their, actions; (S, * TA;) and so ↓ اشرى. (IAth, TA.) 6 تَشَارَيَا They sued each other; or cited each other before a judge; syn. تَقَاضَيَا. (A, TA.) 8 إِشْتَرَىَ see the first paragraph, in three places.10 استشرى: see 1, latter part, in three places: and see 3. b2: Also He persisted, or persevered, in consideration, or examination. (TA.) b3: and استشرى فِى دِينِهِ He strove, or exerted himself, or was diligent, or studious, and was careful, or mindful, or regardful, in his religion. (TA.) b4: And استشرت الأُمُورُ بَيْنَهُمْ The affairs, or events, were, or became, great, or formidable, between them, or among them. (K, * TA. [See also شَرِىَ.]) b5: And see 4.12 اِشْرَوْرَى It was, or became, in a state of commotion. (K. [See also شَرِىَ.]) شَرْىٌ The colocynth: (S, K:) or it signifies, (K,) or signifies also, (S,) the plant thereof: (S, K:) n. un. with ة: (S:) and ↓ شَرْيَانٌ also signifies the colocynth; as a dial. var. of شَرْىٌ: or the leaves thereof. (TA.) One says, هُوَ أَحْلَى مِنَ الأَرْىِ وَأَمَرُّ مِنَ الشَّرْىِ [He, or it, is sweeter than honey and more bitter than colocynth]. (TA.) And فُلَانٌ لَهُ طَعْمَانِ أَرْىٌ وَشَرْىٌ [Such a one has two flavours, that of honey and that of colocynth]. (S, TA.) b2: And Any kind of plant that spreads upon the ground, running [or creeping] and extending; such as the melon and the cucumber. (AHn, O voce سُطَّاحٌ, q. v., and TA * in the present art.) b3: And Palm-trees that grow from the datestones: (K:) and with ة [as the n. un.] one of such palm-trees. (S.) b4: And, accord. to IJ, A kind of tree of which bows are made. (L voce حَتٌّ, q. v. [See also شِرْيَانٌ.]) A2: See also شَرًى.

A3: And see شَرْوَى.

شَرًى A road, (K, TA,) in a general sense. (TA.) And, (K,) with the article ال, [particularly] A road of Selmà, (S, K, TA,) the mountain so called, (TA,) abounding with lions: (S, K, TA:) whence they say of courageous men, مَا هُمْ

إِلَّا أُسُودُ الشَّرَى [They are no other than the lions of Esh-Sharà]. (TA.) b2: And i. q. نَاحِيَةٌ [as meaning An adjacent tract or region]; (S, K;) as also ↓ شَرَآءٌ: (K:) accord. to some, of the right hand: (TA:) pl. أَشْرَآءٌ. (S, K.) Hence, شَرَى

الفُرَاتِ The adjacent tract (نَاحِيَة) of the Euphrates: (TA:) and أَشْرَآءُ الحَرَمِ the adjacent tracts of the Sacred Territory; syn. نَوَاحِيهِ. (S.) b3: And A mountain. (K.) A2: Also The bad, or worse, or worst, of cattle: accord. to J, [in the S,] ↓ شَرْىٌ, [said in the S to be like شَوَى المَالِ,] which is [said to be] a mistake: (K:) but ElBedr El-Karáfee questions it being so: (TA:) and the good, or better, or best, thereof; as also ↓ شَرَاةٌ: thus having two contr. significations: (K:) and so says ISk: but ISd says that إِبِلٌ

↓ شَرَاةٌ, like سَرَاةٌ, means choice camels. (TA.) A3: And A certain eruption upon the body, resembling dirhems: (TA:) or small pimples or purulent pustules, having a burning property: (S:) or small pimples or purulent pustules, red, itching, and distressing, generally originating at once, (K, TA,) but sometimes gradually, (TA,) and becoming [more] severe by night in consequence of a hot vapour breaking forth at once upon the body: (K, TA:) thus in the “ Kánoon ” of Ibn-Seenà [or Avicenna]. (TA.) A4: ذُو الشَّرَى A certain idol of [the tribe of] Dows (دَوْس), (K, TA,) in the Saráh (السَّرَاة): so says Nasr. (TA.) شَرٍ Having the eruption termed شَرًى, described in the next preceding paragraph. (S, K.) شِرًى, (S, TA,) an inf. n. of شَرَى, aor. ـْ (TA,) [when used as a simple subst., signifying A sale and also a purchase,] has أَشْرِيَةٌ for its pl., which, as pl. of a sing. of the measure فِعَلٌ, is anomalous. (S, TA.) شَرَاةٌ: see شَرًى, in two places.

شَرَآءٌ: see شَرًى.

شَرِىٌّ Sold: and also bought: applied in this sense to a male slave; and شَرِيَّةٌ to a female slave. (Msb.) b2: Also A horse that persists, or perseveres, in his pace, or going: (S:) or that exceeds the usual bounds therein, (K, TA,) and goes on without languor: (TA:) or a choice horse: (A, TA:) or an excellent, choice horse. (TA.) شَرِيَّةٌ A way, course, mode, or manner, of acting or conduct or the like: and a nature; or a natural, a native, or an innate, disposition or temper or the like. (K.) A2: Also, of women, Such as bring forth females. (K.) One says, تَزَوَّجَ فِى شَرِيَّةِ نِسَآءٍ He married among women such as bring forth females. (TA.) شَرْوَى, in which the و is a substitute for ى, as it is in تَقْوَى and the like, (TA,) The like (S, K) of a thing: (S:) because a thing is sometimes bought with the like thereof: (TA:) [used alike as sing. and pl.: and, accord. to the TA, it seems that ↓ شَرْىٌ signifies the same.] It is said of Shureyh, كَانَ يُضَمِّنُ القَصَّارَ شَرْوَى الثَّوْبِ الَّذِى

أَهْلَكَهُ [He used to make the washer responsible for the like of the garment, or piece of cloth, that he destroyed]. (TA.) And it is said in a trad. of 'Omar, relating to the [collecting of the] poorrate, فَلَا يَأْخُذُ إِلَّا تِلْكَ السِّنَّ مِنْ شَرْوَى إِبِلِهِ [i. e. And he shall not take any save of that age, of the likes of his camels]. (TA.) شِرَوِىٌّ, in which the و is a substitute for ى, and ↓ شِرَائِىٌّ, [both signifying Of, or relating to, selling, and also of, or relating to, buying,] are rel. ns.; the former, of the inf. n. شِرًى; and the latter, of the inf. n. شِرَآءٌ. (Msb, TA.) شَرْيَانٌ see شَرْىٌ: b2: and see what next follows.

شِرْيَانٌ and ↓ شَرْيَانٌ, (S, K,) the former of which is the more in repute, (TA,) the former said to be quasi-quadriliteral, like جِرْيَالٌ, [and therefore mentioned also in the TA in art. شرن,] but held by IB to be of the measure فِعْلَانٌ, (TA in art. شرن,) A kind of tree, (S, K, TA,) of the عِضَاه [q. v.] of the mountains, (TA,) of which bows are made: (S, K, TA:) n. un. with ة: the tree thus called grows in the manner, and of the height and width, of the [species of lote-tree called] سِدْر, and has a yellow, sweet نَبِقَة [or drupe]: so says AHn: and he adds, Aboo-Ziyád says, bows are made of the شريان, and the bow made thereof is good, but black tinged with redness; its wood being of those woods of which good bows are [commonly] made; and they assert that it seldom, or never, becomes crooked: Mbr says that the نَبْع and شَوْحَط [q. v.] and شريان are one kind of tree, but differing in name and estimation according to the places of growth; such thereof as is upon the summit of the mountain being the نبع; and such as is at the base, or foot, or lowest or lower part, thereof, the شريان. (TA. [But see شَوْحَطٌ.]) b2: Also sing. of شَرَايِينُ signifying The arteries; i. e. the pulsing veins; (S, K;) which spring from the heart: (S:) but the anatomists assert that they spring from the liver, and pass by the heart. (TA.) b3: شِرْيَانٌ, with kesr, signifies also A crack, or fissure, [in a rock,] such as is termed ثَتٌّ. (Az, TA.) شِرَائِىٌّ: see شِرَوِىٌّ.

شَارٍ Selling, or a seller: (Mgh, TA:) and buying, or a buyer: as also ↓ مُشْتَرٍ [in both senses, but generally in the latter sense; whereas شَارٍ is generally used in the former sense]: (TA:) pl. of the former شُرَاةٌ. (Mgh.) b2: Also, (S, TA,) and ↓ شَارِىٌّ, in which latter the ى is not the ى of a rel. n. but is an affix corroborative of the epithet, as in the cases of أَحْوَرُ and أَحْوَرِىٌّ [or أَحْمَرُ and أَحْمَرِىٌّ] and صُلَّبٌ and صُلَّبِىٌّ, (TA,) One of the people to whom is applied the appellation الشُّرَاةُ, (S, TA,) which means the [heretics, or schismatics, commonly known by the name of] خَوَارِج [pl. of خَارِجِىٌّ, q. v.]: (S, M, Mgh, K, &c.:) so called because they said, We have sold ourselves in obedience to God, i. e., for Paradise, when we separated ourselves from the erring Imáms: (S:) or because they sold themselves for the sake of what they believed: or because they said, Verily God has purchased us and our possessions: (Mgh:) but ISk says, because of their vehement hatred of the Muslims: and the author of the K says that it is from شَرِىَ signifying “ he was angry,” and “ he persisted, or persevered; ” and he charges J with error in his explaining it as above, from their saying “ we have sold ourselves ” &c.; but this charge is senseless, for J has followed herein more than one of the leading authorities: the author of the K has followed ISd, who, however, adds, as to themselves, they say “ We are the شُرَاة ” because of the saying in the Kur ii. 203 [cited in the first paragraph of this art.], and the saying [in ix. 112] “ Verily God hath purchased, of the believers, themselves ”

[&c.]; and the like is said in the Nh, with this addition, that شُرَاةٌ is the pl. of شَارٍ; i. e., it is from شَرَى, aor. ـْ or it may be from المُشَارَاةُ meaning المُلَاجَّةُ: moreover, the part. n. of شَرِىَ is شَرٍ; and this has not شُرَاةٌ for its pl. (TA.) شَارِىٌّ: see the next preceding paragraph.

مُشْتَرٍ: see شَارٍ.

A2: المُشْتَرِى A certain star, (S, K,) well-known; (K;) [Jupiter;] one of the Seven Stars. (TA.) A3: And A certain bird. (K.)

نسى
النِّسْيَانُ: تَرْكُ الإنسانِ ضبطَ ما استُودِعَ، إمَّا لضَعْفِ قلبِهِ، وإمَّا عن غفْلةٍ، وإمَّا عن قصْدٍ حتى يَنْحَذِفَ عن القلبِ ذِكْرُهُ، يقال: نَسِيتُهُ نِسْيَاناً.
قال تعالى: وَلَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً
[طه/ 115] ، فَذُوقُوا بِما نَسِيتُمْ
[السجدة/ 14] ، فَإِنِّي نَسِيتُ الْحُوتَ وَما أَنْسانِيهُ إِلَّا الشَّيْطانُ
[الكهف/ 63] ، لا تُؤاخِذْنِي بِما نَسِيتُ
[الكهف/ 73] ، فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ
[المائدة/ 14] ، ثُمَّ إِذا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ ما كانَ يَدْعُوا إِلَيْهِ مِنْ قَبْلُ
[الــزمر/ 8] ، سَنُقْرِئُكَ فَلا تَنْسى
[الأعلى/ 6] إِخبارٌ وضَمَانٌ من اللهِ تعالى أنه يجعله بحيث لا يَنْسَى ما يسمعه من الحقّ، وكلّ نسْيانٍ من الإنسان ذَمَّه اللهُ تعالى به فهو ما كان أصلُه عن تعمُّدٍ. وما عُذِرَ فيه نحو ما رُوِيَ عن النبيِّ صلَّى اللَّه عليه وسلم: «رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ» فهو ما لم يكنْ سَبَبُهُ منه. وقوله تعالى: فَذُوقُوا بِما نَسِيتُمْ لِقاءَ يَوْمِكُمْ هذا إِنَّا نَسِيناكُمْ
[السجدة/ 14] هو ما كان سببُهُ عن تَعَمُّدٍ منهم، وترْكُهُ على طريقِ الإِهَانةِ، وإذا نُسِبَ ذلك إلى الله فهو تَرْكُهُ إيّاهم استِهَانَةً بهم، ومُجازاة لِما تركوه. قال تعالى: فَالْيَوْمَ نَنْساهُمْ كَما نَسُوا لِقاءَ يَوْمِهِمْ هذا
[الأعراف/ 51] ، نَسُوا اللَّهَ فَنَسِيَهُمْ [التوبة/ 67] وقوله:
وَلا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ [الحشر/ 19] فتنبيه أن الإنسان بمعرفته بنفسه يعرف اللَّهَ، فنسيانُهُ لله هو من نسيانه نَفْسَهُ. وقوله تعالى: وَاذْكُرْ رَبَّكَ إِذا نَسِيتَ
[الكهف/ 24] . قال ابن عباس: إذا قلتَ شيئا ولم تقل إن شاء اللَّه فَقُلْهُ إذا تذكَّرْتَه ، وبهذا أجاز الاستثناءَ بعد مُدَّة، قال عكرمة : معنى «نَسِيتَ» : ارْتَكَبْتَ ذَنْباً، ومعناه، اذْكُرِ اللهَ إذا أردتَ وقصدتَ ارتكابَ ذَنْبٍ يكنْ ذلك دافعاً لك، فالنِّسْيُ أصله ما يُنْسَى كالنِّقْضِ لما يُنْقَض، وصار في التّعارف اسما لما يَقِلُ الاعْتِدَادُ به، ومن هذا تقول العرب: احفظوا أنساءكم . أي: ما من شأنه أن يُنْسَى، قال الشاعر:
كَأَنَّ لَهَا فِي الأَرْضِ نِسْياً تَقُصُّهُ
وقوله تعالى: نَسْياً مَنْسِيًّا
[مريم/ 23] ، أي: جارياً مَجْرَى النَّسْيِ القليلِ الاعْتِدَاد به وإن لم يُنْسَ، ولهذا عقبه بقوله: «مَنْسِيّاً» ، لأنّ النَّسْيَ قد يقال لما يَقِلُّ الاعتِدادُ به وإن لم يُنْسَ، وقرئ: نسيا وهو مصدرٌ موضوعٌ مَوْضِعَ المفعولِ. نحو: عَصَى عِصِيّاً وعِصْيَاناً. وقوله تعالى: ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها
[البقرة/ 106] فَإِنْسَاؤُهَا حَذْفُ ذِكْرِهَا عَنِ القلوبِ بقُوَّةٍ إلهيَّةٍ. والنِّسَاءُ والنِّسْوَان والنِّسْوَة جمعُ المرأةِ من غير لفظها، كالقومِ في جمعِ المَرْءِ، قال تعالى: لا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ إلى قوله:
وَلا نِساءٌ مِنْ نِساءٍ [الحجرات/ 11] ، نِساؤُكُمْ حَرْثٌ لَكُمْ
[البقرة/ 223] ، يا نِساءَ النَّبِيِّ [الأحزاب/ 32] ، وَقالَ نِسْوَةٌ فِي الْمَدِينَةِ
[يوسف/ 30] ، ما بالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ [يوسف/ 50] والنَّسَا:
عِرْقٌ، وتَثْنِيَتُهُ: نَسيان، وجمعه: أَنْسَاءٌ.

عر

1 عَرَّتِ الإِبِلُ, aor. ـِ (S, O, K) and عَرُّ, (K,) inf. n. عَرٌّ; (S;) The camels were, or became, mangy, or scabby, or affected with the mange or scab; (S, O, K; *) as also ↓ تَعَرْعَرَت; (O, K; *) and عُرَّت: (K: *) or this last verb signifies they (the camels) had purulent pustules, like the [cutaneous eruption called] قُوَبَآء [q. v.], coming forth dispersedly in their lips (S, O) and their legs, (S,) and discharging a fluid resembling yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady: (S, O:) or the same verb signifies, (IKtt, K, * TA,) and so the first, and ↓ the second, (K, *) said of young, or unweaned, camels, they had purulent pustules in their necks: (IKtt, K, * TA:) and all the three verbs, said of camels, signify they had a disease which caused their fur to fall off, (K, TA,) so that the skin appeared and shone. (TA.) b2: عَرَّ البَدَنَ, said of the mange, or scab, signifies اِعْتَرَضَهُ [app. meaning It attacked the body]. (B, TA.) A2: عَرَّ, aor. ـُ inf. n. عُرَّةٌ, said of a bird, It muted, or dunged. (S, O.) b2: عَرَّ, (S, Mgh, TA,) aor. ـُ (S, TA,) inf. n. عَرٌّ; (O;) and ↓ عرّر, inf. n. تَعْرِيرٌ; (S, O;) He manured land: he dunged it: (Mgh, TA:) he manured it with human ordure. (TA.) b3: And [hence] عَرَّهُ, (Mgh, Msb,) aor. ـُ (Msb,) He defiled, or besmeared, him, or it, (Mgh, Msb,) with عُرَّة, i. e. dung such as is called سِرْقِين, (Mgh,) or with a thing. (Msb.) b4: And عَرَّهُ بِشَرٍّ (assumed tropical:) He sullied, or bespattered, him with evil, by charging him therewith; aspersed him; or charged, or upbraided, him with evil: (S, O, K, TA:) from عَرَّ signifying “ he dunged ” land; or, accord. to A'Obeyd, it may be from عَرٌّ signifying

“ mange,” or “ scab: ” and (assumed tropical:) he wronged him, or treated him unjustly or injuriously; and reviled him; and took his property. (TA.) b5: And [in like manner] هُوَ يَعُرُّ قَوْمَهُ (assumed tropical:) He brings against his people, or party, an abominable, or evil, charge, (يُدْخِلُ عَلَيْهِمْ مَكْرُوهًا,) aspersing them with it. (S, O.) (assumed tropical:) He disgraces, or dishonours, his people, or party. (TA.) b6: And عَرَّهُ, aor. ـُ (assumed tropical:) He applied to him a surname, or nickname, that disgraced him, or dishonoured him: and عُرَّ (assumed tropical:) He received, or became called by, such a surname or nickname. (TA.) b7: And عَرَّهُ, (S, O, K,) aor. ـُ (TA,) inf. n. عَرٌّ, (K,) (assumed tropical:) He did to him an abominable, or evil, thing: (K:) he displeased him; grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (S, O, K.) b8: And عَرَّهُ also signifies It (a thing that he disliked, or hated, and that distressed him,) befell him; syn. عَرَاهُ, meaning دَهَاهُ. (Ksh in xlviii. 25. [In Bd, اغراه; app. a mistranscription for عَرَاهُ.]) b9: Also, (O, Msb, K,) aor. ـُ (O, TA,) inf. n. عَرٌّ; (O, K;) and ↓ اعترّهُ, (Msb, K,) and اعترّ بِهِ; (K;) and عَرَاهُ and اعتراهُ likewise; (Msb, TA; [see art. عرو;]) He addressed, or applied, himself to obtain favour, or bounty, of him, without asking; (Msb, K;) he came to him, and sought his favour, or bounty; or seeking his favour, or bounty: (O, TA:) or he went round about him, seeking to obtain what he had, whether asking him or not asking him. (TA, as implied in an explanation of مُعْتَرٌّ.) b10: And عَرَّهُ He alighted at his abode as a visiter and guest. (IKtt, TA.) A3: See also 3.2 عَرَّّ see the preceding paragraph, former half.3 عارّ, (S, O, K,) aor. ـَ (S,) inf. n. عِرَارٌ (S, O, K) and مُعَارَّةٌ; (K;) and, (S, O, K,) as some say, (S, O,) ↓ عَرَّ, aor. ـِ (S, O, K,) or ـُ (thus in the L,) inf. n. عِرَارٌ, (S, O, K,) with kesr; (K; [in one of my copies of the S عَرَارٌ; but عُرَارق, which would be agreeable with analogy, I do not find;]) He (an ostrich [said of the male only]) cried; uttered a cry or cries: (S, O, K:) like as they say of a female ostrich زَمَرَــتْ: (S, O: *) IKtt cites an assertion that it is عَارَ, aor. ـُ (TA.) 4 اعرّت الدَّارُ The house had in it عُرَّة [i. e. dung, or human ordure], (S, * O, K, *) or much thereof; like أَعْذَرَت. (TA.) 6 تعارّ He awoke from his sleep, (S, A, O,) in the night, with a sound, or cry, (S, O,) or speaking, or talking: (A:) he was sleepless, and turned over upon the bed, by night, speaking, or talking, (A, K,) and with a sound, or cry, and, as some say, stretching. (TA.) A'Obeyd says that some derive it [as Z does] from عِرَارٌ, signifying the “ crying ” of a male ostrich; but that he knows not whether it be so or not. (TA.) 8 إِعْتَرَ3َ see 1, near the end of the paragraph.10 اِسْتَعَرَّهُمُ الجَرَبُ The mange, or scab, appeared and spread among them. (S, O, * K.) [See also 8 in art. سعر.] R. Q. 2 تَعَرْعَرَت: see 1, first quarter, in two places.

عَرٌّ The mange, or scab; (S, A, Mgh, O, K;) as also ↓ عُرٌّ (K) and ↓ عُرَّةٌ (IF, Msb, K) and ↓ عَرَّةٌ: (IF, Msb, and so in a copy of the A:) see also عَرَرٌ: or عَرٌّ has this signification; but ↓ عُرٌّ, with damm, signifies purulent pustules in the necks of young, or unweaned, camels: and a certain disease, in consequence of which the fur of the camel falls off, (K, TA,) so that the skin appears and shines; as some say: (TA:) or purulent pustules, like the [cutaneous eruption called] قُوَبَآء

[q. v.], which comes forth in camels, dispersedly, in their lips (S, O) and their legs, (S,) discharging a fluid which resembles yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady. (S, O.) En-Nábighah says, (addressing En-Noamán Ibn-El-Mundhir, O,) فَحَمَّلْتَنِى ذَنْبَ امْرِئٍ وَتَرَكْتَهُ يُكْوَى غَيْرُهُ وَهْوَ رَاتِعُ ↓ كَذِى العُرِّ [And thou hast charged me with the crime, or offence, of a man other than myself, and left him like that which has the disease called عُرّ, another than which is cauterized while he is pasturing at pleasure]: he who says العَرّ, in relating this verse, errs; for cauterization is not practised as a preservative from the mange, or scab. (IDrd, S, O.) b2: [Hence, app.,] (assumed tropical:) A vice, or fault, or the like. (Har p. 366.) [See also عُرَّة.] b3: And (assumed tropical:) Evil, or mischief. (Har ibid.) One says, لَقِيتُ مِنْهُ شَرًّا وَعَرًّا (assumed tropical:) [I experienced from him, or it, evil and mischief: the two nouns being synonymous: and the latter of them also an inf. n. of عَرَّهُ, q. v.]. (TA: but written without any syll. signs.) [See also an instance of the use of the phrase شَرٌّ وَعَرٌّ voce دَفِينٌ.] b4: See also عَارٌّ.

عُرٌّ: see عَرٌّ, in three places: b2: and see عُرَّةٌ.

عَرَّةٌ: see عَرٌّ.

عُرَّةٌ: see عَرٌّ. b2: Also Madness, or such as is caused by diabolical possession, affecting a man: You say, بِهِ عُرَّةٌ In him is madness, &c. (S, O.) b3: Dung, such as is called بَعَر, and سِرْجِين, (S, O,) or سِرْقِين, (Mgh,) [i. e. dung of horses or other solid-hoofed animals, and of camels, sheep and goats, wild oxen, and the like,] and that of birds; (S, O, K;) as also ↓ عُرٌّ: (O, K:) and human ordure. (O, K.) It is said in a trad., لَعَنَ اللّٰهُ بَائِعَ العُرَّةِ وَمُشْتَرِيَهَا i. e. [God has cursed, or may God curse, the seller of] سرقين [or perhaps the meaning may be human ordure, and the buyer thereof], (Mgh.) b4: Dirt, or filth. (Msb.) b5: (assumed tropical:) Filthiness in the natural dispositions. (O.) b6: (tropical:) A thing that exposes its author to disgrace; a vice, or fault, or the like. (O, Msb, TA.) See also مَعَرَّةٌ. [And see عُرٌّ, voce عَرٌّ. Hence,] عُرَّةُ النِّسَآءِ (tropical:) That which disgraces women; their evil conversation or behaviour, with others. (TA.) b7: As an epithet applied to a man, (S, O, Msb,) (assumed tropical:) Dirty, or filthy; as also ↓ عَارُورٌ and ↓ عَارُورَةٌ: (S, O:) [or] having an intensive signification [as though meaning “ dirt,” or “ filth,” itself]: (Msb:) (assumed tropical:) a man who is the disgrace of the people [to whom he belongs]: (K:) a man sullied, or bespattered, with evil. (IDrd, O.) And one says, فُلَانٌ عُرَّةُ أَهْلِهِ meaning (assumed tropical:) Such a one is the worst of his family. (TA.) b8: Also (assumed tropical:) The act of doing an abominable, or evil, thing, to another. (K.) عَرَرٌ and ↓ عُرُورٌ Manginess, or scabbiness: (K:) or, accord. to some, mange, or scab, itself; like ↓ عَرٌّ. (TA.) عَرَارٌ A certain plant, of sweet odour, (S, O,) intensely yellow and wide in the blossom; (O;) i. q. بَهَارُ البَرِّ [q. v., i. e. buphthalmum, or ox-eye; which is called by both of these names in the present day]: (S, O, K:) accord. to IB, the wild narcissus (النَّرْجِسُ البَرِّىُّ): (TA:) and said by some to be a sort of tree [or plant] to which the complexion of a woman is likened: (Ham p. 548:) n. un. with ة: (S, O, K:) IAar says that the عَرَارَة is like the بَهَار; having wood, [or arborescent, app. meaning that it is the buphthalmum arborescens, the flower of which is intensely yellow, agreeably with what is said of it in the O,] having a sweet odour, and growing only in plain land. (O.) A2: Also, i. e. like سَحَابٌ [in measure], Retaliation of slaughter or of wounding or of mutilation; syn. قَوَدٌ: and anything that is slain in retaliation for another (كُلُّ شَىْءٍ بَآءَ بِشَىْءٍ): (K, TA:) of any such thing one says, هُوَ لَهُ عَرَارٌ [It is one slain in retaliation for it]. (TA.) [This latter meaning is app. taken from the prov.

بَآءَتْ عَرَارِ بِكَحْلٍ, relating to two cows; mentioned in art. بوأ.]

عُرُورٌ: see عَرَرٌ.

عَرِيرٌ A stranger (Az, S, Z, O, K) among a people: (O, K:) occurring, in the accus. case, in a trad., in which some read غَرِيرًا, with the pointed غ; and some say that the right reading is غَرِيًّا, i. e. مُلْصَقًا [here meaning “ an adherent ”]: but Hr and IAth agree with Az [and the S] and Z and the [O and] K. (TA.) عَرْعَرٌ The tree called سَرْو [which is the common, or evergreen, cypress; but the former name is generally applied in the present day to the juniper-tree]; (S, O, K;) a Pers\. word: (K:) it is a kind of great tree, of the trees of the mountains: (O:) some say that it is the [tree called] سَاسَم, and also [said to be] called شِيزَى: others, that it is a great kind of mountain-tree, evergreen, called by the Persians سَرْو: (TA:) AHn says that he had been informed by an Arab of the desert, of the people of the Saráh (السَّرَاة), who are possessors of the عَرْعَر, that it is the أَبْهَل [q. v., a name now applied to the juniper-tree, like عَرْعَر; and particularly to the species thereof called the savin]; and he adds that he knew it in his own country, and afterwards saw it in the province of Kazween, cut for firewood from the mountains thereof, in the borders of Ed-Deylem; whence he knew that his informant was well acquainted with it, for those mountains are places of growth of the ابهل: (O:) he says that it has a fruit like the نَبِق [or fruit of the lote-tree called سِدْر], first green, then becoming white, then becoming black until it is like حُمَم [or charcoal, &c.], and sweet, when it is eaten: (TA:) n. un. with ة. (O, TA.) عَرْعَارٌ: see عَرْعَارٌ, in art. رع.

عَارٌّ A camel having the mange, or scab; as also ↓ أَعَرُّ; (A'Obeyd, S, O;) which latter [in some of the copies of the K written ↓ عَرٌّ] is applied in this sense to a man; and ↓ مَعْرُورٌ to a camel: (K:) or this last signifies having, or affected with, the disease called عُرّ. (S, O, K.) b2: See also مُعْتَرٌّ.

عَارُورٌ and عَارُورَةٌ: see عُرَّةٌ.

أَعَرُّ: see عَارٌّ. b2: One says also, أَنْتَ شَرٌّ مِنْهُ وَأَعَرُّ [meaning (assumed tropical:) Thou art worse than he, and more evil: the two nouns being synonymous, like شَرٌّ and عَرٌّ]. (TA.) مَعَرَّةٌ A place of عَرّ, i. e. mange, or scab: this is the primary signification. (TA.) b2: Hence, المَعَرَّةُ The region of the sky that is beyond the Milky Way (المَجَرَّة) in the direction of the North Pole; so called because of the multitude of the stars therein; (O, * TA;) like as the sky is called الجَرْبَآءُ because of its numerous stars; these being compared to scabs on the body of a man: (TA:) and to this and the مَجَرَّة a man alluded, when, being asked respecting the place where he alighted and abode, he informed the inquirer that he alighted and abode between two tribes, (O, TA,) great and numerous; (O;) saying, نَزَلْتُ بَيْنَ المَعَرَّةِ وَالمَجَرَّةِ [I have alighted between the مَعَرَّة and the مَجَرَّة]: (O, TA:) or, as some say, (O,) المَعَرَّةُ is the name of a certain star, or asterism, [which is] below the مَجَرَّة [or Milky Way, app. meaning when the latter, as viewed from Arabia, is seen stretching across the sky above the North Pole]. (O, K.) b3: [Hence likewise, app.,] مَعَرَّةٌ signifies also (assumed tropical:) A cause of reviling, or of being reviled; syn. مَسَبَّةٌ: (TA:) a crime, or sin; syn. إِثْمٌ; (S, O, Msb, K;) and جِنَايَةٌ; (TS, L, TA; in the copies of the K خِيَانَة; [and thus in the O;] but this is a mistake; TA;) and جُرْمٌ; (TA;) as also ↓ عُرَّةٌ: (K:) or a crime, or sin, [that is noxious] like the mange, or scab: (L, TA:) a foul, or an abominable, thing: (O, TA:) a cause of grief or vexation: (Mgh, Msb:) annoyance, or hurt; or a thing by which one is annoyed or hurt; syn. أَذًى; (Sh, Mgh, K;) or أَذِيَّةٌ: (O:) displeasing, grieving, or vexing, conduct: (Mgh, Msb:) and i. q. شِدَّةٌ [app. as meaning violence, or the like]. (O: there mentioned between the significations of إِثْمٌ and أَذِيَّةٌ.) Also (assumed tropical:) The slaying unexpectedly, (S,) or the fighting, (O, K,) of an army, without the permission of the commander: (S, O, K: [omitted in one of my copies of the S:]) or the alighting of an army among a people, and eating of the produce of their fields without knowledge (Sh, O, TA) of the commander: (O:) or an army's oppressing, or assaulting, those by whom they pass, whether Muslims, or unbelievers with whom terms of peace have been made, and afflicting them in respect of their women under covert and their possessions by conduct not permitted to them. (TA.) b4: And (assumed tropical:) A debt, fine, or mulct, which one is obliged to pay: and a fine for homicide: (K, TA:) thus expl. by Mohammad Ibn-Is-hák Ibn-Yesár: (TA:) or a thing that one dislikes, or hates, relating to fines for homicide; of the measure مَفْعَلَةٌ from عَرٌّ signifying “ mange,” or “ scab. ” (Th, TA.) b5: And (assumed tropical:) The changing of the face in colour by reason of anger: (O, K, TA:) Az says that it is thus mentioned by Abu-l-'Abbás with teshdeed to the ر: but if it be from تَمَعَّرَ وَجْهُهُ, not from العَرُّ, it is without teshdeed. (O, TA.) مَعْرُورٌ: see عَارٌّ. b2: Also, with ة, applied to a palm-tree (نَخْلَةٌ), [and to land (أَرْضٌ),] Dunged with عُرَّة [q. v.]. (TA.) b3: And, without ة, (assumed tropical:) A man sullied, or bespattered, with evil; or aspersed: (S, Msb:) and wronged, or treated unjustly or injuriously; and reviled; and deprived of his property. (TA.) مُعْتَرٌّ One who addresses, or applies, himself to obtain favour, or bounty, without asking; (I'Ab, S, O, * Msb, K;) one who comes to another, and seeks his favour, or bounty; or seeking his favour, or bounty; as also ↓ عَارٌّ: or one who goes round about another, seeking to obtain what the latter has, whether asking him or not asking. (TA.) And A guest visiting. (Msb.) And A poor man. (K, TA.) It occurs in the Kur xxii. 37: accord. to some, having the last of these meanings: accord. to others, the first thereof. (TA.)

حص

1 حَصَّهُ, aor. ـُ (TA,) inf. n. حَصٌّ, (A, K,) He, or it, shaved it off; namely, hair. (A, K, TA.) You say also, حَصَّتِ البّيْضَةُ رَأْسَهُ (S, A) [The helmet rubbed off his hair: or] rendered his hair scanty. (S.) b2: He cut off from it, either with the مَشَارَة, [a word for which I do not find any apposite meaning, and which is perhaps a mistranscription,] or with the shears: (Er-Rághib, as quoted in the TA:) whence, accord. to some, the word حِصَّةٌ. (TA.) b3: حَصُّوا بَيْنَهُمْ رَحِمًا (tropical:) They cut, or severed, a tie of relationship between them. (TA.) b4: جَآءَتْ سَنَةٌ فَحَصَّتْ كُلَّ شَىْءٍ (tropical:) [There came a dearth, or drought, or a year of drought, and] it did away with, or consumed, or destroyed, everything. (TA, from a trad.) b5: حَصَّ الجَلِيدُ النَّبْتَ (assumed tropical:) The hoar-frost, or rime, nipped, shrunk, shrivelled, or blasted, (lit. burned, أَحْرَقَ, q. v.,) the plant, or plants, or herbage: (AHn:) a dial. var. of حَسَّ, q. v. (TA.) A2: حَصَّ, quasi-pass. of حَصَّهُ in the first of the senses explained above: see 7, in two places.

A3: حَصَّنِى

مِنَ المَالِ كَذَا, (A, Mgh, * Msb, K, *) aor. ـُ (A, Mgh, Msb,) Such a thing became my portion of the property: (A, * K:) or came to me, and became my portion: (Mgh:) or came to me as my portion. (Msb.) A4: حَصَّ, aor. ـُ [contr. to rule, by which it should be حَصِّ, the verb being intrans., unless the sec. Pers\. pret. be حَصُصْتَ,] inf. n. حَصٌّ, (S, TA,) with which حُصَاصٌ, q. v., is syn., (S, &c.,) He ran vehemently and quickly: (S, TA:) and ↓ حَصْحَصَ, (TA,) inf. n. حَصْحَصَةٌ, (S, K,) he was quick (S, K, TA) in going, (TA,) and in journeying or pace. (S, TA.) A5: حَصَّ is also syn. with ↓ حَصْحَصَ in all its meanings; like كَبَّ and كَبْكَبَ, and كَفَّ and كَفْكَفَ. (Er-Rághib.) 2 حَصَّّ see R. Q. 1, in two places.3 حَاصَصْتُهُ الشَّىْءَ I divided with him the thing, each of us allotting to himself his portion. (TA.) See also 6.4 أَحْصَصْتُهُ I gave him his portion, lot, or share: (S, Msb, K:) or his portion, lot, or share, of food and beverage &c. (TA.) And احصصت القَوْمَ I gave the company of men their portions, lots, or shares. (A.) 6 تحاصّوا They (namely, creditors,) divided property among themselves in portions, lots, or shares; (S, * Mgh, Msb, K; *) as also ↓ حاصّوا, (K,) inf. n. مُحَاصَّةٌ (S, TA) and حِصَاصٌ; (TA;) every one of them taking his portion. (TA.) 7 انحصّ quasi-pass. of حَصَّهُ in the first of the senses explained above; It (hair) became shaven off; as also ↓ حَصَّ, [sec. Pers\., app., حَصِصْتَ, and aor. ـَ inf. n. حَصِيصٌ [and app. حَصَصٌ, q. v. infrà]; or, as some say, حص [perhaps a mistake for حَصَصٌ or حَصِيصٌ] signifies the hair's going from the head by shaving or by disease: (TA:) and the former verb, it (the hair) went from the head; (K, TA;) became removed, or stripped off; (TA;) fell off, and became scattered, by degrees; (S, TA;) as also ↓ حَصَّ: (TA:) the former is also said of the plumage of a bird; (A;) and of the foliage of trees; in the last of the senses mentioned above: (TA:) and [in like manner] ↓ تَحَصْحَصَ it (fur, and the nap of cloth,) became removed, or stripped off. (IAar.) You say also, انحصّت اللِّحْيَةُ The beard became short, its hair breaking off in pieces. (TA.) And انحصّ الذَّنَبُ The tail became cut off. (K.) It is said in a prov., أَفْلَتَ وَ انْحَصَّ الذَّنَبُ [He escaped, but the tail became cut off]: applied to him who has been at the point of destruction, and then escaped: (K:) or alluding to the coward's escape from destruction after being at the point thereof: related to have been said by Mo'áwiyeh, on the occasion of the safe return of an ambassador whom he had sent to the King of the Greeks, appointing for him a threefold bloodwit [if he should be slain] on the condition of his proclaiming the call to prayer on entering his court; which he did; whereupon the King's generals, who were with him, sprang forward to slay him; but he forbade them, and sent him back furnished with requisites for his journey. (A 'Obeyd.) [See also Freytag's Arab. Prov., ii. 201.] You also say, انحصّ رَأْسُهُ [His head shed, or lost, its hair: or part thereof]: (A:) and الحِمَارُ ↓ تَحَصْحَصَ, and البَعِيرُ, the ass's, and the camel's, hair fell off. (TA.) R. Q. 1 حَصْحَصَ, inf. n. حَصْحَصَةٌ: see 1, last two sentences. b2: The inf. n. also signifies The walking of him who is shackled. (K, TA.) A2: He strove, or laboured; exerted himself; took pains, or extraordinary pains; or exceeded the usual bounds; in his affair. (Abu-l-' Abbás, TA.) A3: He (a camel) fixed, or made firm or steady, his knees, in order to rise (S, K *) with the load; and his stifle-joints: (S:) or lay down upon his breast, with folded legs. (TA.) A4: Hence, as some say, الْآنَ حَصْحَصَ الحَقُّ, in the Kur [xii. 51], meaning, Now the truth hath become established: or, as others say, it is from حِصَّةٌ, and means, now hath the portion of truth become distinct from that of falsehood: (TA:) or now hath the truth become distinct, apparent, or manifest, (S, Msb, Er-Rághib, TA,) after concealment, (TA,) or by the coming to light of that which was concealed in the mind. (Er-Rághib, TA.) You say, حَصْحَصَ الشَّىْءُ The thing became distinct, apparent, or manifest, (Kh, S, K,) after having been concealed; (Kh;) as also ↓ حَصَّصَ, inf. n. تَحْصِيصٌ: (K:) and some read الحَقُّ ↓ حَصَّصَ in the Kur ubi suprà (TA.) One should not say حُصْحِصَ in this sense; (TA;) nor تَحَصْحَصَ. (Ez-Zejjájee.) R. Q. 2 تَحَصْحَصَ: see 7, in two places.

حِصَّةٌ A portion of a sum: (Er-Rághib:) and used to signify a portion, lot, or share, (S, Msb, Er-Rághib, K,) of food, and of beverage, and of land, &c.: (TA:) accord. to some, from حَصَّهُ signifying “ he cut off from it: ” (TA:) pl. حِصَصٌ. (A, Msb, K.) حَصَصٌ Paucity, or scantiness, of the hair of the head; (S, K;) and of the fetlock of a horse: (TA:) also shortness of the beard, when its hair breaks off in pieces: (TA:) and the state of one suffering from a protracted disease, whose hair does not grow long. (TA.) حُصَاصٌ Mange, or scab: (Ibn-' Abbád, K:) because the hair falls off in consequence of it. (TA.) A2: Vehemence of running, (As, S, Mgh, K,) of an ass, (Mgh,) and quickness thereof: (As, S:) [see 1, last sentence but one:] or, accord. to 'Ásim Ibn-Abi-n-Nujood, (S,) an ass's straightening and erecting the ears, and moving about, or wagging, the tail, and running: (S, K:) accord. to some, (S,) an emission of wind from the anus, with a sound; (S, Mgh, K;) as A'Obeyd says, in relation to a trad. in which that which it signifies is attributed to the devil as the effect of his hearing the call to prayer; but he adds that the saying of 'Ásim is more pleasing to him; and it is also the saying of As, or like it. (S.) حَصِيصٌ i. q. ↓ مَحْصُوصٌ [Shaven off]; applied to hair: (K:) or it is a subst. applied to that hair [which is shaven off]. (TA.) [See also حَصِيصَةٌ:] b2: and see أَحَصُّ.

حَصِيصَةٌ What is collected from shaving or plucking out. (TA.) [See also حَصِيصٌ.] b2: Also The hair and fur of the ear, whether shaven off or not: or, as some say, hair and fur in general: but the former explanation is more known. (TA.) b3: And What is above the أَشْعَر [or part next the hoof (in the CK erroneously written شَعَر)] of the horse; (Ibn-' Abbád, K;) i. e., of the hair that surrounds the hoof: so called because of the paucity of that hair. (Ibn-' Abbád.) قَرَبٌ حَصْحَاصٌ A laborious, (K,) quick nightjourney to water, in which is no flagging; (As, S, K;) like حَثْحَاثٌ: (S:) or such as is farextending, or long: and سَيْرٌ حَصْحَاصٌ a quick journey, or pace; like حَثْحَاثٌ. (TA.) حَاصَّةٌ A disease in consequence of which the hair gradually falls off and becomes scattered: (S, A, K:) or a disease that takes away the hair: (IAth:) or that takes away the hair entirely. (A 'Obeyd.) A2: بَيْنَهُمْ رَحِمٌ حَاصَّةٌ i. q. ↓ مَحْصُوصَةٌ; (K;) (tropical:) Between them is a tie of relationship which they have severed, or cut; not treating one another with the affection due to it; (TA;) [so that it is an act. part. n. in the sense of a pass. part. n.;] as also ↓ رَحِمٌ حَصَّآءُ: (A, TA:) or the meaning is, ذَاتُ حَصٍّ [having a severing; so that it is a possessive epithet]. (K.) أَحَصُّ [Having the hair shaven off, or rubbed off, or fallen off, either wholly or partly], applied to the head; pl. حُصٌّ: (A:) a man having little hair upon the head: (S, K:) or a man having no hair; (Mgh;) a man whose hair has all gone; fem. حَصَّآءُ, applied to a woman: (Et-Tirmidhee:) also, [a man] having no hair upon his breast: and a man suffering from a protracted disease, whose hair does not grow long: (TA:) and a horse having little hair in the fetlock, and in the tail; which is a fault; (TA;) as also ↓ حَصِيصٌ; (K, * TA;) on the authority of IDrd: (TA:) and the fem., a she-camel having no fur upon her: and the masc., a tail having no hair upon it: and ↓ مَحْصُوصٌ applied to the back of the neck, of which the hair has been shaven off. (TA.) You say also رَجُلٌ أَحَصُّ اللِّحْيَةِ A man whose beard has become short, its hair having broken off in pieces: and لِحْيَةٌ حَصَّآءُ a beard that has become short in like manner. (TA.) And طَائِرٌ أَحَصُّ الجَنَاحِ (S, A, K) A bird having little plumage in the wing: (K:) or whose plumage of the wing has gradually fallen off and become scattered: (S, * TA:) pl. as above. (S.) b2: (tropical:) A sword having in it, or upon it, no أَثْر [or diversified wavy marks, streaks, or grain]. (K, TA.) b3: Applied to a man, (A,) (tropical:) Unlucky; (Az, A, K;) unpropitious; in whom is no good: (Az, A:) and the fem., applied to a woman, also signifies (tropical:) unlucky; (K, TA;) in whom is no good. (TA.) And hence, (A,) or because they keep pace together in their prices (يُمَاشِيَانِ أَثْمَانَهُمَا) until they grow old and weak, when their prices become diminished and they die, (S,) الأَحَصَّانِ signifies (tropical:) The slave and the ass. (S, A, K.) b4: (tropical:) [A man] who cuts, or severs, the tie of relationship. (TA.) b5: رَحِمٌ حَصَّآءُ: see حَاصَّةٌ. b6: سَنَةٌ حَصَّآءُ (S, A, K) (tropical:) A sterile year, in which is no good: (S, K:) or a year of drought, in which is little herbage: or a year in which is no herbage. (TA.) b7: يَوْمٌ أَحَصُّ (tropical:) A day intensely cold. (TA.) It was said to a man of the Arabs, “Which of the days is the most cold? ” and he answered, الأَحَصُّ الأَزَبُّ; (TA;) the former meaning, (tropical:) The day whose sun rises (K TA) the horizon being red, (TA,) and its sky (سَمَاؤُهُ), accord. to the copies of the K, but correctly its north wind (شَمَالُهُ), (TA,) being clear, (K, TA,) and such that a touch is not felt by reason of the cold; and it is that in which there are no clouds, and of which the cold does not abate: and the latter meaning, the day in which blows the wind called النَّكْبَآء driving along clouds in which is no water, wherein no sun rises, and in which is no rain. (TA.) Z says, (TA,) it was said to one of them, “Which of the days is the coldest? ” and he answered, الأَحَصُّ الوَرْدُ وَ الأَزَبُّ الهِلَّوْفُ, i. e., The clear, [in which the horizon is red,] and the cloudy, in which blows the wind called النَّكْبَآء. (A, TA.) b8: رِيحٌ حَصَّآءُ (tropical:) A wind that is clear, without dust. (K, TA.) مَحْصُوصٌ: see حَصِيصٌ; and أَحَصُّ; and حَاصَّةٌ.

حف

1 حَفُّوهُ, (Ksh and Bd in xviii. 31,) or حَفُّوا حَوْلَهُ, (S, K,) or بِهِ, (Msb, and W p. 153, [and so in the present day, because syn. with احاطوا به and اطافوا به and استداروا به, &c.,]) but the verb is properly trans. by itself, (W ibid.,) aor. ـُ (S,) inf. n. حَفٌّ (S, TA) and حِفَافٌ; (TA [accord. to a meaning there assigned to it];) and ↓ حفّفوا and ↓ احتفّوا; all signify the same; (K, TA;) They went round about, circuited, compassed, or surrounded, it, or him. (S, Ksh, Bd, Msb, TA.) You say, حَفَّ القَوْمُ بِالبَيْتِ, [or rather حَوْلَ البَيْتِ,] The company of men went round about the House [called the House of God, i. e. the Kaabeh]. (Msb.) And it is said in a trad., فَيَحُفُّونَهُمْ بِأَجْنِحَتِهِمْ And they circuit round about them with their wings. (TA.) And in a prov., مَنْ حَفَّنَا أَوْ رَفَّنَا فَلْيَقْتَصِدْ, i. e. Whoso goes round about us, and minds, or manages, our affairs, (K, TA,) and treats us with honour; (TA;) or [in the K “ and ”] serves us, (S, K,) and guards us, defends us, or takes care of us, and regards us, or behaves towards us, with benevolence and solicitude; (S, TA;) or [in the K “ and ”] praises us; (A 'Obeyd, K, TA;) let him [act moderately, and] not exceed the due bounds, (A 'Obeyd, K, TA,) but speak truth. (A 'Obeyd, TA.) Hence the saying, (K,) وَلَا رَافٌّ ↓ مَا لَهُ حَافٌّ (S, K) [He has not any who goes round about him, and minds, or manages, his affairs, &c.]. And ذَهَبَ مَنْ كَانَ يَحُفُّهُ وَيَرُفُّهُ (S, K) [He went away, or has gone away, who used to go round about him, &c.; or] who used to give to him, and bring him corn or food: (TA:) [for] حَفَّهُ signifies also he gave to him. (Msb.) And هُوَ يَحُفُّ وَيَرُفُّ He stands and sits: and he acts as a sincere, or faithful, adviser, and with benevolence and solicitude. (As,) (TA.) [See also art. رف.] One says, of persons in want, حَفَّتْهُمُ الحَاجَةُ, (S, K,) aor. ـُ (S,) inf. n. حَفٌّ, (TA,) (tropical:) [Want beset, or encompassed, them; or has beset, &c.;] and ↓ هُمْ قَومٌ مَحْفُوفُونَ (tropical:) [They are persons beset, or encompassed, by want]. (S, K, TA.) b2: حَفَّهُ بِالشَّىْءِ, aor. ـُ (S, O, K,) He surrounded it, or him, with the thing; (K, TA;) as, for instance, a هَوْدَج with pieces of cloth; (S, O;) and so ↓ حفّفهُ, inf. n. تَحْفِيفٌ. (S.) It is said in the Kur [xviii. 31], حَفَفْنَاهُمَا بِنَخْلٍ We made them, namely, the two gardens, to be surrounded by palm-trees; (Ksh, Bd;) We made palm-trees to encompass their أَحِفَّة, (K,) i. e., their sides. (TA.) And you say, حَفَفْتُهُ بِهِمْ I surrounded it, or him, with them. (Ksh and Bd in xviii. 31, and TA.) And حُفَّتِ الجَنَّةُ بِالمَكَارِهِ (TA) a trad., meaning (assumed tropical:) Paradise is encompassed by things that one dislikes to do: these being likened to a wall, through which alone one can enter Paradise. (Gloss in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) A2: حَفَّ شَارِبَهُ, (S, Msb, K,) and رَأْسَهُ, (S, K,) and اللِّحْيَةَ, (M,) aor. ـِ (S,) or ـُ (M, IB, TA,) [the former contr. to rule, and disapproved by IB,] inf. n. حَفٌّ, (S, M, TA,) He cut, or clipped, (S, M, Msb, K,) his mustache, (S, Msb, K,) and the hair of his head, (S, K,) and the beard, (M,) much, or short, or to the utmost degree. (S, Msb, K.) b2: حَفَّتْ وَجْهَهَا (S, Mgh, Msb, K) مِنَ الشَّعَرِ, (S, K,) aor. ـُ (S, Msb,) inf. n. حَفٌّ (S, Msb, K) and حِفَافٌ; (S, K;) and ↓ اِحْتَفَّتْ; (S, K;) said of a woman; (S, Mgh, Msb, K;) She plucked out the hair of her face: (Mgh:) or she embellished her face by removing the hair thereof: (Msb:) or she scraped off the hair of her face (K, TA) with a razor: (TA:) and ↓ اِحْتَفَّتْ she ordered another to pluck out the hair of her face with two threads: (K, * TA:) so some say: and ↓ أَحَفَّتْ, inf. n. إِحْفَافٌ, signifies the same as احتفّت. (TA.) A3: حَفَّ رَأْسُهُ, aor. ـِ inf. n. حُفُوفٌ, His head remained long without ointment, (As, S, K,) and its hair was shaggy, matted, frouzy, or dusty: (TA:) and حَفَّتِ اللِّحْيَةُ, aor. and inf. n. as above, The beard was shaggy, matted, frouzy from long want of ointment, or dusty. (M, TA.) El-Kumeyt says, describing a wooden peg or stake, (S, L,) long neglected, (L,) وَأَشْعَثَ فِى الدَّارِ ذَا لِمَّةٍ

يُطِيلُ الحُفُوفَ فَلَا يَقْمَلُ [And a wooden peg or stake, in the dwelling, having a head of battered and pendent fibres, long neglected, but not lousy: the fibres being likened to hair; and (as is said in the TA in art. شعث, where this verse is cited, but with ذِي in the place of ذا,) the term اشعث being used to signify a wooden peg or stake because its head is bruised, or battered, and separated, so that the parts do not cohere]. (S, L.) b2: حَفَّتِ الثَّرِيدَةُ The ثريدة [or mess of crumbled bread moistened with broth] became dry in its upper part [by reason of paucity of broth], and cracked open in several places. (TA.) [See the part. n., حَافٌّ.] b3: [The inf. n.]

حُفُوفٌ signifies The being dry, without grease. (TA.) b4: And حَفَّ بَطْنُهُ His (a man's) belly became dry in consequence of his not having eaten greasy food nor flesh-meat. (TA.) b5: حَفَّتِ الأَرْضُ, (Msb, K,) aor. ـِ (Msb, TA,) inf. n. حُفُوفٌ, (TA,) The earth, or land, dried up: (TA:) or its plants, (Msb,) or its herbs, or leguminous plants, (K,) dried up, (Msb, K,) for want of water. (TA.) b6: حَفَّ سَمْعُهُ, (IAar, K,) inf. n. حُفُوفٌ, (IAar, TA,) (assumed tropical:) His hearing went away entirely. (IAar, K.) A4: حَفَّ, (S, K,) aor. ـِ (S,) inf. n. حَفِيفٌ, (S, K, KL,) He (a horse) made a sound, (S, K, KL,) such as is termed دَوِيّ [i. e. a confused and continued sound], (S,) with his fore and hind feet, (KL,) in his running, (S, K,) or in going along. (KL.) Said also of violent rain, It made a [pattering] sound. (As, TA.) and of a viper, It made a [rustling] sound with its skin: فَحَّ, inf. n. فَحِيحٌ, signifies “ it made a sound to proceed from its mouth: ” (Aboo-Kheyreh, K:) or حَفَّتْ, inf. n. as above, said of the female of the [kind of serpents called] أَسَاوِد, she made a [rustling] sound with her skin by rubbing one part thereof with another. (L.) And in like manner it is said of a tree, meaning It made a [rustling] sound (K, TA) by the blowing of the wind upon its branches. (TA.) And of a bird, meaning It made a [rustling] sound (K, TA) with its wing [or wings]: (TA:) and ↓ حَفْحَفَ signifies the same, said of the wing of a bird; and likewise, of a hyena, (IDrd, K,) as also خَفْخَفَ. (TA.) [Hence,] said of the [beetle called] جُعَل, [because of the humming that it makes in flying,] It flew. (TA.) 2 حَفَّّ see 1, in two places: b2: see also 4.

A2: Also حفّف, inf. n. تَحْفِيفٌ, (tropical:) He (a man, TA) was in a state of embarrassment, or distress, and his property became little: (K, TA:) from حَفَّتِ الأَرْضُ

“ the earth, or land, dried up. ” (TA.) حفّف وَجْهُهُ occurs in a trad. [app. in the same sense]. (TA.) 4 أَحَفَّتْ, said of a woman: see 1.

A2: أَحْفَفْتُ رَأْسِى I made my head to remain long without ointment [so that the hair became shaggy, matted, frouzy, or dusty]. (As, S, K.) b2: [Hence, app.,] أَحْفَفْتُهُ (tropical:) I spoke evil of him. (Ibn-'Abbád, K, TA.) A3: أَحْفَفْتُ الفَرَسَ I urged the horse (S, O, L, K) to run vehemently (O, K) so as to cause him to make a sound such as is termed دَوِيّ [i. e. a confused and continued sound] (S, O, L, K) in his running, [with his feel, (see حَفَّ,)] (S, L,) or in his belly: (O, K:) the former is probably the right meaning. (TA.) A4: أَحْفَفْتُ الثَّوْبَ I wove the piece of cloth with the حَفّ, i. e. the مِنْسَج; as also ↓ حَفَّفْتُهُ, (K, TA, [in the CK حَفَفْتُهُ,]) inf. n. تَحْفِيفٌ. (TA.) 8 احتفّوا: see 1, first sentence. b2: احتفّ بِهِ He, or it, became encompassed, or surrounded, by it: and hence, became in the midst of it. (Har p. 445.) A2: اِحْتَفَّتْ, said of a woman: see 1, in two places. b2: احتفّ النَّبْتَ He cut the herbage; syn. جَزَّهُ: (so in some copies of the K, and in the TK:) or حَزَرَهُ [he computed by conjecture its quantity]: (so in other copies of the K, and in the TA:) mentioned by Sgh: in some copies of the K, حزّزه [he jagged it]: in one, جزره, which is a mistake. (TA.) b3: اِحْتَفَّتِ الإِبِلُ الكَلَأَ The camels ate the herbage: or obtained some of it. (TA.) b4: And احتفّ He ate up entirely what was in the cooking pot: like as اشتفّ signifies “ he drank up entirely ” what was in the vessel. (S.) 10 استحفّ أَمْوَالَهُمْ He took the whole of their possessions (K, TA) in an incursion into the territory of an enemy. (TA.) R. Q. 1 حَفْحَفَ: see 1, last sentence but one.

A2: Also (tropical:) He (a man, TA) was, or became, straitened in his means of subsistence. (IAar, K, TA.) حَفٌّ: see حَفَّةٌ, in three places. b2: [It is said, accord. to the KL, to signify also What is called in Persian زين كوهه, app. meaning a saddlebow: but this signification, if correct, is probably post-classical.]

A2: Also, and ↓ حَفَفٌ and ↓ حِفَافٌ, A time, or season: (L:) or i. q. أَثَرٌ [a track, &c.]. (K.) You say, جَآءَ عَلَى حَفِّ ذٰلِكَ, and ↓ حَفَفِهِ, and ↓ حِفَافِهِ, (L, K,) He, or it, came in the time, or season, of that: (L:) or the meaning is عَلَى

أَثَرِهِ [lit. in the track thereof; and hence, after, or near after, that]. (K.) A3: فُلَانٌ حَفٌّ بِنَفْسِهِ Such a one is busied with, or anxious about, himself. (TA.) حَفَّةٌ i. q. مِنْوَالٌ; i. e. The web-beam of a loom; the wooden thing [or roller] upon which the weaver winds the web, or piece of cloth [as it is woven]: ↓ حَفٌّ signifying the مِنْسَج [which generally means the weaver's loom; but explained in the TK as meaning here the stay of a weaver's loom; in the KL, said to be what is called in Persian كار چوب, but this is the حَفَّة, to which the same explanation is assigned in the KL]: (S, K: *) so accord. to As: [for] Aboo-Sa'eed [i. e. As] says, the حَفَّة is the مِنْوَال; and it should not be called the ↓ حَفّ; for the حَفّ is the مِنْسَج: (S, O:) [the former is also applied to the yarnbeam, upon which the yarn is rolled: see نِيرٌ:] in the L, it is said that the حَفَّة of the weaver is the wide piece of wood with which he arranges the woof between [the threads of] the warp: or, as some say, the three canes: and some say that it is ↓ حِفَّةٌ, with kesr: and it is said to be the thing with which the weaver strikes, like a sword: and the ↓ حَفّ is the cane that comes and goes [or goes to and fro; app. meaning the shuttle]: Az says, thus it is with the Arabs: and its pl. [the pl. of حَفٌّ] is حُفُوفٌ. (TA.) One says, مَا أَنْتَ بِحَفَّةٍ

وَلَا نِيرَةٍ [Thou art neither a حفَة nor a نيرَة]; the نيرة being the transverse piece of wood: alluding to him who neither profits nor harms; meaning that he is good for nothing. (TA.) [See also a similar saying voce نِيرٌ.]

A2: Also What camels have eaten, or obtained, (اِحْتَفَّتْ,) of herbage. (TA.) b2: See also حَفَفٌ.

حِفَّةٌ: see حَفَّةٌ.

حَفَفٌ The verge of an event, or affair. (K, * TA.) You say, هُوَ عَلَى حَفَفِ أَمْرٍ He is on the verge of an event, or affair. (TA.) b2: See also حَفٌّ, in two places. b3: Also, (As, S, K,) and ↓ حُفُوفٌ, (K,) (tropical:) An evil state, or condition, of life; and paucity of property; (As, S, K, TA;) as though one were placed aloof (فى حَفَفٍ, i. e. جَانِبٍ,) from the means of subsistence: (Er-Rá- ghib, TA:) or the former signifies straitness of the means of subsistence; (IDrd, TA;) and so ↓ latter: (TA:) or the former, a [bare] sufficiency of the means of subsistence: (Lh, TA:) or a state in which the family, or household, is proportionate to the provisions: (Th, TA:) it is coupled with ضَعَفٌ: and is said to signify straitness; the latter signifying “ paucity of food with numerousness of the eaters thereof; ” or, as some say, “food proportionate to the household: ” (TA:) or the former signifies a state in which the eaters are proportionate to the property; and the latter, “ a state in which the eaters are more than proportionate to the property: ” (Abu-l-'Abbás, TA:) or the former, want; and the latter, “paucity [of property]: ” (IAar, TA:) or both signify the same. (TA.) One says, مَا رُئِىَ عَلَيْهِمْ حَفَفٌ وَلَا ضَفَفٌ There was not seen upon them a trace of want. (S.) And أَصَابَهُمْ مِنَ العَيْشِ حَفَفٌ and ضَفَفٌ and قَشَفٌ, Straitness of the means of subsistence befell them. (As, TA.) And مَا عِنْدَ فُلَانِ إِلَّا حَفَفٌ مِنَ المَتَاعِ There is not with such a one aught save a scanty supply of the necessaries of life. (TA.) And مِنْ مَالٍ ↓ هٰذِهِ حَفَّةٌ or مَتَاعٍ, This is a scanty supply of the necessaries of life, not exceeding the wants of its people, or owners. (TA.) حِفَافٌ A side (S, K) of a thing; حِفَافَا شَىْءٍ

signifying the two sides of a thing: (S:) pl. أَحفَّةٌ. (K.) b2: A border of hair remaining around the head of one who has become bald: (S, K: *) pl. as above. (S, K.) Dhu-r-Rummeh says, (S, TA,) describing bowls [of food], (TA,) لَهُنَّ أِذَا أَصْبَحْنَ مِنْهُمْ أَحِفَّةٌ وَحِينَ يَرَوْنَ اللَّيْلَ أَقْبَلَ جَائِيَا meaning They, i. e. the bowls, have a party of them surrounding them [when they are set in the beginning of the day, and when they see the night, that it has advanced, coming on]. (S, TA.) and you say, قَوْمُهُ أَحِفَّةٌ بِهِ His people are surrounding him. (TA.) b3: حِفَافُ الرَّمْلِ The place where the sand ends: pl. as above. (TA.) b4: كَانَ الطَّعَامُ حِفَافَ مَا أَكَلُوا The food was proportionate to what they ate. (TA.) b5: See also حَفٌّ, in two places.

حُفُوفٌ an inf. n. [See حَفَّ رَأْسُهُ, &c.]. b2: See also حَفَفٌ, in two places.

حَفِيفٌ The دَوِيّ [or confused and continued sound] (S, O, K) [of the feet] of a horse in running, (S,) or of the belly of a horse in running vehemently: (O, K:) the former is probably the right meaning: (TA: [see 1 and 4:]) the sound of the feet of camels when going a vehement pace: (TA:) the [pattering] sound of violent rain: (As, TA:) the [rustling] sound of the skin of a serpent, (L, K,) caused by rubbing one part thereof with another: (L:) the [rustling] sound of the wing [or wings] of a bird: (S, TA:) the [rustling] sound of a tree agitated by the wind: the [rustling, or murmuring,] sound of the wind, in, or upon, anything by [or through] which it passes: a plaintive sound, or moaning: the [murmuring, or quivering,] sound of the flaming, or blazing, of fire; and the like: (TA:) the [rushing] sound of a stone thrown by a مَنْجَنِيق: the [whizzing] sound of a penetrating or transpiercing arrow [app. in its passage through the air: see a verse cited voce ذِلَّةٌ]: (TA:) the humming, or buzzing, (دَوِيّ,) of bees. (S and K, in art. دوي.) The saying, cited by IAar, أَبْلِغْ أَبَا قَيْسٍ حَفِيفَ الأَثْأَبَهْ is explained by him as meaning [Tell thou Aboo-Keys] that he is weak in intellect; as though he were the حفيف of the tree called أَثْأَبَة when it is agitated by the wind: some say that it means [tell thou Aboo-Keys that] I will threaten him and agitate him like as the wind agitates this tree; but ISd says that this is nought. (TA.) A2: Dry herbage; as also جَفِيفٌ. (TA.) حُفَافَةٌ Hair plucked out: or what has fallen of hair plucked out. (TA.) b2: Remains of straw, and of [the trefoil, or dry trefoil, called] قَتّ. (Ibn-'Abbád, K.) حَفْحَفَةٌ [inf. n. of حَفْحَفَ]. b2: See فَهَرَ.

حَفَّانٌ A full vessel: (K:) or a vessel nearly filled to [the top of] each side: (TA:) or a vessel of which the contents, measured therein, reach to [the top of] each side. (S, K.) A2: The young ones of an ostrich; male and female: (S, K:) or, accord. to ISd, females only: (MF, TA:) n. un. with ة. (S, K.) b2: The feathers, or plumage, of the ostrich. (TA.) b3: The young ones of camels: (TA:) sometimes these are thus termed: (S in art. حفن:) [app. as being likened to those of the ostrich:] or such camels as are under [i. e. younger than] those termed حِقَاق: (TA:) n. un., applied to a male and a female, as above. (S in art. حفن.) b4: Servants: (S, K:) as though likened to the young ones of the ostrich. (TA.) حَفٌّ Going round about, circuiting, compassing, or surrounding. (S, Msb, K.) It is said in the Kur [xxxix. last verse], وَتَرَي المَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ العَرْشِ (Zj, S, K *) And thou shalt see the angels surrounding the عرش: (Zj, TA:) or surrounding the sides thereof: (Sgh, K:) or going round about on either side thereof. (Er-Rághib, TA.) b2: مَا لَهُ حَافٌّ وَلَا رَافٌّ: see 1.

A2: سَوِيقٌ حَافٌّ [Meal of parched barley] not moistened with water or with clarified butter or the like. (Lth, K.) [خُبْزٌ حَافٌّ, in the present day, means Dry bread; i. e. bread without anything savoury.] And هُوَحَافُّ المَطْعَم He is one whose food is dry. (TA.) A3: See also حَافٌ, in art. حوف.

مَحْفُوفٌ [Encompassed, or surrounded]. Yousay, هُوَ مَحْفُوفٌ بِخَدَمِهِ [He is encompassed, or surrounded, by his servants]. (TA.) b2: هُمْ قَوْمٌ مَحْفُوفُونَ: see 1.

مِحَفَّةٌ, with kesr; (S, Sgh, Msb, K;) in the “ Meshárik ” of 'Iyád said to be [مَحَفَّةٌ,] with fet-h, (MF,) A vehicle of the kind used for women, like the هَوْدَج, (S, Msb, K,) except that it has no قُبَّة [or dome-like, or tent-like, top], (S, K,) which the هودج has: (S:) or a camel's saddle (رَحْل) surrounded (يُحَفُّ [with pieces of cloth (see 1) upon a wooden frame]), upon which a woman rides: accord. to IDrd, so called because the [frame of] wood [with the pieces of cloth attached thereto] surrounds on all sides the sitter upon it. (TA.) هَوْدَجٌ مُحَفَّفٌ بِدِيبَاجٍ [A هودج hung round with silk brocade]. (TA.)

حم

1 حَمَّ, (S, K,) see. Pers\. حَمِمْتَ, aor. ـَ inf. n. حَمٌّ, (TA,) [or perhaps this should be حَمَمٌ,] It (water) became hot. (S, K, TA.) b2: حَمِمْتُ, aor. ـَ (K,) inf. n. حَمَمٌ, (S, K,) I was, or became, أَحَمّ, signifying black; (S, K; [accord. to the latter of which, and accord. to El-Hejeree, this epithet also signifies white; but it appears from the TA that the former only is here meant; and the verb seems primarily to signify I became rendered black by heat;]) as also ↓ اِحْمَوْمَيْتُ [originally اِحْمَوْمَمْتُ, or from حَمَى, q. v.], and ↓ تحمّمت, (K, [omitted in the TA,]) and ↓ تَحَمْحَمْتُ. (K, TA: the last, in the CK, written تَحْمَمْتُ.) b3: حَمَّ الجَمْرُ, see. Pers\. حَمِمْتَ, aor. ـَ inf. n. حَمَمٌ, The live coals became black, after their flaming had ceased, or after they had become extinguished: (Msb:) or حَمَّتِ الجَمْرَةُ, (S, K,) sec. Pers\. as above, (TA,) aor. ـَ the live coal became a piece of charcoal, (S, K,) or of ashes. (S.) A2: , حَمَّهُ (S, K,) aor. ـُ (S,) inf. n. حَمٌّ, (TA,) He heated it, namely, water, (S, K, TA,) with fire; (TA;) as also ↓ احمّهُ, (S, K,) and ↓ حمّمهُ. (K.) You say, لَنَا المَآءَ ↓ أَحِمُّوا, (TA,) or مِنَ المَآءِ (S,) Heat ye for us the water, or some of the water. (S, TA.) b2: He heated it; kindled fire in it; filled it with firewood, to heat it; or heated it fully with fuel; namely, an oven. (K, * TA.) b3: حَمَّ الأَلْيَةَ, (S,) or الشَّحْمَةَ, (K,) aor. ـُ (S,) inf. n. حَمٌّ, (TA,) He melted [the fat of a sheep's tail, or the piece of fat]. (S, K.) b4: حَمَّ نَفْسَهُ: see 4 b5: حُمَّ He (a man, S) was, or became, fevered, or affected with fever; or he had, or was sick of, a fever: (S, Mgh, Msb, K:) or one says [of himself], حُمِمْتُ حُمَّى, (K, TA, [in the CK, erroneously, حَمَمْتُ,]) حُمَّى

being held by ISd to be an inf. n. like بُشْرَى and رُجْعَى; (TA;) and the simple subst. [also] is حُمَّى: (K:) [or the inf. n. is حَمٌّ; for] you say, حُمِمْتُ حَمًّا; and the simple subst. is حُمَّى. (L.) And حُمَّ عَلَى طَعَامٍ He had a fever from eating [certain] food. (K, * TA.) And حمّ, [app. حُمَّ,] inf. n. حُمَامٌ said of a camel, He had a fever. (TA. [See حُمَامٌ, below.]) b6: حَمَّهُ said of an affair, an event, or a case: see 4. b7: حَمَّ ارْتِحَالَ, البَعِيرِ, (Fr, S, K,) aor. ـُ (S,) He hastened the going, or departure, of the camel. (Fr, S, K.) A3: حَمَّ لَهُ كَذَا, and ↓ احمّ, He (God) decreed, or appointed, to him, or for him, such a thing. (K, TA.) And حُمَّ, (S, K,) inf. n. حَمٌّ, (K,) or حُمُومٌ, (Har p. 347,) It (a thing, S, or an event, K) was decreed, or appointed; (Sudot;, K;) as also ↓ أُحِمٌ. (S.) And حُمَّ لَهُ ذٰلِكَ That was decreed, or appointed, to him, or for him. (K.) A4: حَمَّ حَمَّهُ, (S, K,) aor. ـُ (S,) i. q. قَصَدَ قَصْدَهُ [like أَبَّ أَبَّهُ, q. v.; حَمَّ in this sense being a dial. var. of أَمَّ, as also أَبَّ]. (S, K.) b2: See also 4 as an in trans. v.2 حمّمهُ: see 1. b2: Also, (S, Msb, K, *) inf. n. تَحْمِيمٌ, (Msb,) He blackened (S Msb, K) his (a man's, S) face, (S, K,) or it, one's face, (Msb,) with charcoal. (Sudot;, Msb, K.) [Hence,] حُمِّمَ وَجْهُ الزَّانِى The face of the fornicator, or adulterer, was blackened [with charcoal]. (Mgh. [See 2 in art. جبه.]) b3: [Using the verb intransitively,] you say also, حَمَّمَ رَأْسُهُ His head became black after shaving: (S, Mgh, TA:) [i. e.] the hair of his head grew [again] after it had been shaven. (K.) And hence, حمّم بِالمَآءِ, said of the hair, It was rendered black by the water: because the hair, when shaggy, or dishevelled, in consequence of its being seldom dressed or anointed, becomes dusty; and when it is washed with water, its blackness appears. (TA.) And حمّم الغُلَامُ The boy's, or young man's, beard appeared. (K.) And حمّم الفَرْخُ The young bird's plumage came forth: (S, K:) or its down. (TA.) And حَمَّمَتِ الأَرْضُ The herbage of the land appeared, of a green hue inclining to black. (K.) A2: حمّم امْرَأَتَهُ, (S, K,) inf. n. تَحْمِيمٌ (Mgh, TA) [and تَحِمَّةٌ], He gave a present to his wife after divorce: (S, M, K: *) the explanation in the K, مَتَّعَهَا بِالطَّلَاقِ, should be, as in the [S and] M, متّعها بِشَىْءٍ بَعْدَ الطَّلَاقِ. (TA.) The verb is doubly trans., as meaning أَعْطَى: so in the phrase, حَمَّمَهَاخَادِمًا سَوْدَآءَ He gave her, after divorce, a black female slave: or this may be for حَمَّمَهَابِهَا. (TA.) [Hence,] ثِيَابُ التَّحِمَّة The clothing with which a man attires his wife when he gives her a gift after divorce. (K, TA.) 3 حامّهُ, inf. n. مُحَامَّةٌ, i. q. قَارَبَهُ [app. as meaning He approached, or drew near to, him, or it]. (K.) And حَامَمْتُهُ, (inf. n. as above, K,) I desired, or sought, to obtain from him, or I demanded of him, something. (El-Umawee, S, K.) 4 احمّهُ as syn. with حَمَّهُ and حَمَّمَهُ: see 1, in two places. b2: Also He washed him (namely, another man,) with حَمِيم [i.e. hot water]. (S.) And احمّ نَفْسَهُ He washed himself with cold water, (K,) accord. to IAar: but accord. to others, with hot water; as also نَفْسَهُ ↓ حَمَّ: and حُمُومٌ [is an inf. n. of حَمَّ, and] signifies the washing oneself; but is of a vulgar dialect. (TA. [See also 10.]) b3: He (God) caused him to have, or be sick of, a fever. (S, Msb, K.) b4: It (an affair, an event, or a case,) rendered him anxious, disquieted him, or grieved him; syn. أَهَمَّهُ; (S, K;) as also ↓ حَمَّهُ. (K.) And أُحِمَّ He (a man) was affected with confusion, perplexity, fear, impatience, disquietude, or agitation, and anxiety, or grief. (TA.) A2: He (God) rendered him, or caused him to be, أَحَمّ, (S, K,) i. e. black. (S.) A3: He caused it to draw near, or approach. (Msb.) A4: أَحَيَّتِ الأَرْضُ The land had fever in it: (S, K:) or had much fever in it. (TA.) A5: احمّ It drew near, or approached; (S, Msb, K;) as also ↓ حَمَّ, [in the Ham p. 350, written حُمَّ,] aor. ـِ inf. n. حَمٌّ: (Msb:) it was, or became, present: (K:) its time drew near, or came; as also اجمّ: so says Ks; and thus this last verb is explained by As; but he knew not احمّ in this sense. (S, TA.) You say, أَحَمَّتِ الحَاجَةُ and اجمّت The object of want became near; (ISk, TA;) and both are mentioned by Fr. (S.) And احمّ قُدُومُهُمْ and اجمّ Their coming drew near. (Fr, TA.) The Kilábeeyeh says, احمّ رَحِيلُنَا فَنَحْنُ سَائِرُونَ غَدًا [Our departure has drawn near, and we are going tomorrow]: and اجمّ رحيلنا فنحن سائرون اليَوْمَ [Our departure is determined upon, and we are going to-day]; meaning we have determined upon our going to-day. (TA.) A6: أَحَمَّ لَهُ كَذَا; and أُحِمَّ: see 1, near the end of the paragraph.5 تَحَمَّّ see 1: A2: and see also 10.8 احتمّ He was, or became, anxious, disquieted, or grieved, syn. اهتمّ, (S, TA,) لَهث for him; as though for one near and dear to him: (TA: [see حَمِيمٌ:]) or he was, or became, anxious, disquieted, or grieved, and sleepless: (Ham p. 90:) or he was, or became, anxious, disquieted, or grieved, by night: (K, and Ham ibid.:) اِهْتِمَام differing from اِحْتَمَام in being [often] by day: (Ham p. 433:) and he slept not by reason of anxiety, disquietude, or grief. (K.) And احْتَمَّتِ العَيْنُ The eye was, or became, sleepless, without pain. (K.) Also احتمّ لِفُلَانٍ He was, or became, sharp, hasty, or irascible, towards such a one. (TA.) 10 استحمّ He washed himself with hot water: (S, Msb, K: or accord. to some copies of the K, استحمّ بِالحَمِيمِ has this meaning:) this is the primary signification: (S:) then applied, (S, Msb,) by reason of frequency of usage, (Msb,) to mean he washed himself with any water. (S, Msb. [See also 4.]) b2: He entered the حَمَّام [or hot bath]: (Mgh, TA:) ↓ تحمّم [in this sense] is not of established authority. (Mgh.) b3: He sweated: (S, K:) said of a man, (TA,) and of a horse (S, TA) or similar beast. (TA.) 12 إِحْمَوْمَ3َ see 1, second sentence. R. Q. 1 حَمْحَمَ, [inf. n. حَمْحَمَةٌ,] He (a horse) uttered his cry, [or neighed,] when desiring fodder; as also ↓ تَحَمْحَمَ: (S:) accord. to Az, حَمْحَمَةٌ is app. a word imitative of the cry of the horse when he desires fodder; or when he sees his master to whom he has been accustomed, and behaves familiarly towards him: (TA:) or it signifies a horse's uttering a cry with a kind of yearning sound, in order that his master may feel tenderness for him; as also ↓ تَحَمْحُمٌ: (EM p. 250:) or, of a بِرْذَوْن [or hack, or the like,] the uttering of a cry [or neighing] such as is not loud; and of a horse [of good breed], the uttering of a cry not so loud as the صَهِيل [or usual neighing]: (Lth, TA:) or, of the برذون, the uttering of a cry when desiring the barley: (K, * TA:) and the عِرّ, or عِزّ, [accord. to different copies of the K, but each is app. a mistranscription, for عِىّ as meaning faltering of the voice or cry.] of the horse, when falling, or stopping, short in neighing, and seeking self-help [to finish it]; as also ↓ تَحَمْحُمٌ: (K:) and the bull's uttering a cry with the desire of leaping the cow. (Az, K.) R. Q. 2 تَحَمْحَمَ: see 1, second sentence: A2: and see also R. Q. 1, in three places.

حٰم: see حَامِيم, throughout.

حَمٌ: see art. حمو.

حَمٌّ, [in the CK, erroneously, حُمّ,] The vehemence, or intenseness, of the heat of the ظَهِيرَة [or midday in summer]. (K, TA.) You say, أَتيْتُهُ حَمَّ الظَّهِيرَةِ [I came to him during the vehemence of the heat of the midday in summer]. (TA.) b2: The main, or chief, part of a thing; (K;) and so ↓ حُمَّةٌ in the phrase حُمَّةُ الحَرِّ [the main, or chief, part of the heat]. (S, TA.) b3: See also حَمِيمَةٌ. b4: The remains of the أَلْيَة [or tail of a sheep] after the melting [of the fat]: n. un. with ة: and what is melted thereof: (S:) or the part of the الية of which one has melted the grease, (As, T, K,) when no grease remains in it; (As, T, TA;) and of fat: n. un. with ة: or what remains of melted fat: (K:) accord. to Az, the correct explanation is that of As: but he adds, I have heard the Arabs call thus what is melted of the hump of a camel: and they called the hump الشَّحْمُ. (TA.) b5: Property, or cattle and the like; and goods, commodities, or householdfurniture and utensils. (Sh, TA.) A2: مَا لَهُ سَمٌّ وَلَا حَمٌّ غَيْرُكَ, (S,) or ماله حَمٌّ ولا سَمٌّ, (K,) and ↓ ولا حُمٌّ, (S,) or حُمٌّ ولا سُمٌّ, (K,) and حَمٌّ ولا رَمٌّ, and ولا رُمٌّ ↓ حُمٌّ, (TA,) He has no object in his mind except thee; syn. هَمٌّ: (S, K, * TA: [see also art. سمّ:]) or ما له حمّ ولا سمّ, (K,) or حمّ ولا رمّ, (TA,) means he has neither little nor much. (K, TA.) b2: And مَالِى مِنْهُ حَمٌّ, (S,) or عَنْهُ, (K,) and ↓ حُمٌّ, (S, K,) and رَمٌّ, and رُمٌّ, (TA,) I have not any means, or way, of separating myself from it, or of avoiding it. (S, K, * TA.) حُمٌّ: see حَمٌّ, in three places.

حَمَّةٌ A hot spring, (IDrd, S, Mgh, K,) by means of which the diseased seek to cure themselves. (IDrd, S, K.) In a trad., (S, TA,) the learned man (العَالِم) is said to be like the حَمَّة, (S, Mgh, TA,) to which the distant resort, and which the near neglect. (TA.) حُمُّةٌ: see حُمُّى: b2: and see also حَمٌّ. b3: Also The vehemence, and main force, of the movements of two armies meeting each other. (TA from a trad.) b4: The sharpness of a spear-head. (TA.) b5: The venom, or poison, of the scorpion: (TA:) a dial. var. of حُمَةٌ, (K,) accord. to IAar; but others allow not the teshdeed, [and among them J,] and assert the word to be originally حُمَوٌ. (TA.) b6: A decreed, or predestined, case of separation: (S, K:) and of death; (TA;) as also ↓ حِمَامٌ: (S, K:) you say حِمَامُ المَوْتِ, and الحِمَامُ alone as in a verse cited voce عَتَبَ [q. v.]: (TA:) the pl. of حُمَّةٌ is حُمَمٌ and حِمَامٌ. (K.) A2: Blackness; (S, TA;) the colour denoted by the epithet أَحَمُّ [q. v.]: (S, K:) a colour between دُهْمَة [or blackness] and كمْتَة [or a blackish red], inferior [in depth, or brightness,] to what is termed حُوَّة [app. as meaning redness inclining to blackness]. (M, K.) b2: The black sediment of clarified butter, and the like, in the bottom of the skin. (TA.) A3: Also i. q. حُبَّةٌ: so in the phrases فُلَانٌ حُمَّة نَفْسِى [Such a one is the beloved of my soul] (Az, TA) and هُوَ مِنْ حُمَّةِ نَفْسِى [He is of the beloved of my soul]: and the م is said to be a substitute for ب. (TA.) [See also أَحَمُّ, which is used as syn. with أَحَبُّ.]

حِمَّةٌ: see حَمِيمٌ, in two places.

A2: Also Death; or the decreed term of life: (K:) pl. حِمَمٌ. (TA.) حُمَمٌ Charcoal: (S, Mgh, K:) or cold charcoal: (TA:) or burnt wood and the like: (Msb:) or charcoal that does not hold together: (Msb in explanation of the n. un. in art. قبس:) and ashes: and anything burnt by fire: (S, TA:) n. un. with ة: (S, Msb, K:) which is tropically applied to (tropical:) live coals [or a live coal]. (Msb.) [Hence] the n. un. is also used as meaning (assumed tropical:) Blackness of complexion. (TA from a trad. of Lukmán Ibn-'Ád.) And جَارِيَةٌ حُمَمَةٌ means (assumed tropical:) A black girl or female slave. (TA. [See also أَحَمُّ.]) حَمَامٌ [The pigeon, both wild and domestic, but more properly the former; and sometimes not strictly confined to denote the pigeon-kind:] a certain wild bird, that does not keep to the houses; well-known: (ISd, K:) or any collared, or ringed, bird; (S, Msb, K;) so with the Arabs; such as the فَوَاخِت and the قَمَارِىّ and سَاقُ حُرّ and the قَطَا and the وَرَاشِين and the like, (S, Msb,) and the domestic [pigeons] (الدَّوَاجِن), also, (El-Umawee, S, Msb,) that are taken into houses for the purpose of producing their young ones; (El-Umawee, S;) to which last alone the term is applied by the vulgar: accord. to Ks, it is the wild [species]; and the يَمَام is that which keeps to the houses: accord. to As, the latter is the حَمَام وَحْشِىّ [or wild pigeon]; a species of the birds of the desert: (S, Msb:) or, accord. to Esh-Sháfi'ee, حَمَامٌ signifies any kind of bird that drinks in the manner denoted by the verb عَبَّ, [i. e. continuously,] and cooes; including the قَمَارِىّ and وَرَاشِين and فَوَاخِت; whether it be, or be not, collared, or ringed; domestic or wild: (Az, TA:) the flesh thereof strengthens the venereal faculty, and increases the seminal fluid and the blood; the putting it, cut open while alive, upon the place stung by a scorpion, is a proved cure; and the blood stops bleeding from the nose: (K:) the n. un. is with ة; (S, Msb;) which is applied to the male and the female: (S Msb, K:) and in like manner, حَمَامٌ, because the ة is added to restrict to unity, not to make fem.: (S:) but to distinguish the masc., you may say, رَأَيْتُ حَمَامًا عَلَى حَمَامَةٍ, i. e. I saw a male [pigeon] upon a female [pigeon]: (Zj, Msb:) accord. to ISd and the K, however, حَمَامٌ should not be applied to the [single] male: (TA:) in a verse of Homeyd Ibn-Thowr, cited voce حُرٌّ, by the n. un. is meant a قُمْرِيَّة: the pl. of حمامة is حَمَامٌ, (S,) [or rather this is the coll. gen. n.,] and حَمَائِمُ (S, K) and حَمَامَاتٌ: (S:) and sometimes حَمَامٌ is used as a sing.: [so in an ex. above: and] Jirán-el-'Owd says, وَذَكَّرَنِى الصِّبَا بَعْدَ التَّنَائِى

حَمَامَةُ أَيْكَةٍ تَدْعُو حَمَامَا [And a female pigeon of a thicket, calling a male pigeon, reminded me of youth, after estrangement]: a poet also says, حَمَامَا قَقْرَةٍ وَقَعَا فَطَارَا [Two pigeons of a desert tract alighted and flew away]: and El-Umawee cites, as an ex. of حَمَام applied to the domestic [pigeons], قَوَاطِنًا مَكَّةَ مِنْ وُرْقِ الحَمَى

[Inhabiting Mekkeh, of the pigeons of a white colour inclining to black]; by الحمى [or rather it should be written الحَمَا] meaning الحَمَام. (S.) حُمَامٌ The fever (حُمَّى) of camels; (S;) as also ↓ حُمَّآءُ: (TA:) or of all beasts, (K, TA,) including camels: (TA:) accord. to ISh, when camels eat date-stones, [which are often given to them as food,] they are [sometimes] affected with حُمَام and قُمَاح; the former of which is a heat affecting the skin, until the body is smeared with mud, or clay, in consequence of which they forsake the abundant herbage, and their fat goes away; and it continues in them a month, and then passes away. (Az, TA.) b2: حُمَامُ قُرٍّ The disease termed مُوم, which affects men. (TA.) b3: See also حَمِيمٌ.

A2: A noble chief, or lord: (K:) thought by Az to be originally هُمَامٌ. (TA.) حِمَامٌ: see its syn. حُمَّةٌ; of which it is also a pl. (K.) حَمِيمٌ The قَيْظ [or summer: or the most vehement heat of summer, from the auroral rising of the Pleiades (at the epoch of the Flight about the 13th of May O. S.) to the auroral rising of Canopus (at the same period about the 4th of August O. S.): or vehemence of heat]: (S, K:) or a period of about twenty nights, commencing at the [auroral] rising of الدَّبَرَان [at the epoch of the Flight about the 26th of May O. S.]. (Az, T voce نَوْءٌ.) b2: Live coals with which one fumigates. (IAar, Sh.) b3: Hot water; (T, S, ISd, Mgh, Msb, K;) as also ↓ حَمِيمَةٌ: (S, ISd, K:) or so مَآءٌ حَمِيمٌ: (Msb:) pl. حَمَائِمُ; (K;) i. e. pl. of حَمِيمٌ, accord. to IAar; but accord. to ISd, of حَمِيمَةٌ. (TA.) b4: And Cold water: (K:) or cold, applied to water: so, accord. to IAar, in the saying of a poet, وَسَاغَ لِىَ الشَّرَابُ وَكُنْتُ قِدْمًا

أَكَادُ أَغَصُّ بِالمَآءِ الحَمِيمِ [And wine has become easy to swallow to me, whereas I used, in old time, nearly to be choked with cold water]: (Az, TA:) thus bearing two contr. significations. (Az, K.) b5: The rain that comes in the time of vehement heat; (S;) or after the heat has become vehement, (M, K,) because it is hot; (M;) or in the صَيْف [or summer], when the ground is hot. (TA.) b6: (tropical:) Sweat; (Az, S, A, K;) as also ↓ حِمَّةٌ: (Az, A, K:) and ↓ حُمَامٌ is said to signify the sweat of horses. (Ham p. 92.) One says, (to a person who has been in the bath, A, TA,) طَابَ حَمِيمُكَ and ↓ طَابَتْ حِمَّتُكَ, meaning May thy sweat be good, or pleasant; (Az, A, K;) and consequently, may God make thy body sound, or healthy: (A, TA:) or the former may mean as above, or may thy bathing be good, or pleasant: (IB:) one should not say, ↓ طَابَ حَمَّامُكَ, (K, TA,) though MF defends it. (TA.) A2: A relation, (Lth, S, K,) for whose case one is anxious or solicitous, (S,) or whom one loves and by whom one is beloved: (Lth, K:) or an affectionate, or a compassionate, relation, who is sharp, or hasty, to protect his kinsfolk: or an object of love; a person beloved: (TA:) or a man's brother; his friend, or true friend; because anxious, or solicitous, for him: (Ham p. 90:) and ↓ مُحِمٌّ signifies the same: the pl. [of حميم] is أَحِمَّآءُ: and sometimes حَمِيمٌ is used as a pl., and as fem.; (K;) as well as sing. and masc. (TA.) b2: الحَمِيمُ بِالحَاجَةِ He who devotes himself to obtain the object of want; who is solicitous for it. (TA.) A poet says, وَلَا يُدْرِكُ الحَاجَاتِ إِلَّا حَمِيمُهَا [And none will attain the objects of want but he who devotes himself to obtain them; who is solicitous for them]. (IAar, TA.) حَمَامَةٌ n. un. of حَمَامٌ [q. v.]. (S, Msb.) b2: [Hence, app.,] (assumed tropical:) A woman: or a beautiful woman. (K, TA. [In the CK, only the latter.]) A2: The middle of the breast or chest. (K, TA.) The قَصّ [or breast, or head of the breast, or pit at the head of the breast, or middle of the breast, or the sternum,] of a horse. (K.) The callous protuberance upon the breast of a camel. (K.) b2: The sheave of the pulley of a bucket. (K.) b3: The ring of a door. (K.) b4: The clean court of a قَصْر [or palace, &c.]. (K.) A3: See also the next paragraph.

حَمِيمَةٌ: see حَمِيمٌ. b2: Also Heated milk. (K.) A2: Also, (S, K,) as well as ↓ حَمٌّ, (K, TA, [in the CK, erroneously, حُمّ,]) sing. of حَمَائِمُ signifying (tropical:) Such as are held in high estimation, precious, or excellent, or the choice, or best, (S, K, TA,) of cattle or other property, (S,) or of camels: (K:) and accord. to Kr, the sing. is used as a pl. in this sense: (ISd, TA:) ↓ حَمَامَةٌ, likewise, signifies the choice, or best, of cattle or other property; and so ↓ حَامَّةٌ, of camels: (K:) or you say إِبِلٌ حَامَّةٌ, meaning excellent, or choice, camels. (S.) حُمَيْمَةٌ; accord. to the K, حُمَيْمَاتٌ, but this is the pl.; (TA;) A live coal; syn. جَمْرَةٌ: (K, TA:) or redness; syn. حُمْرَةٌ: (CK, and so in a MS. copy of the K:) [in Freytag's Lex., the pl. is explained as meaning redness of the skin; and so ↓ حُمَامَى.]

حُمَامَى: see what next precedes.

حَمَامِىٌّ One who flies pigeons (حَمَام), and sends them [as carriers of letters] to various towns or countries. (TA.) حُمّى, (S, K, &c.,) a subst. from حُمّ, (Lh, L, K,) imperfectly decl., because of the fem. alif [which terminates it], (Msb,) A fever; a disease by which the body becomes hot: from الحَمِيمُ: said to be so called because of the excessive heat; whence the trad., الحُمَّى مِنْ فَيْحِ جَهَنَّمَ [Fever is from the exhalation of Hell]: or because of the sweat that occurs in it: or because it is of the signs of الحِمَام [i. e. the decreed, or predestined, case of death]; for they say, الحُمَّى رَائِدُ المَوْتِ [Fever is the messenger that precedes death], or بَرِيدُ المَوْتِ [the messenger of death], or بَابُ المَوْتِ [the gate of death]: (TA:) and ↓ حُمَّةٌ signifies the same: (K, TA:) pl. of the former حُمَّيَاتٌ. (Msb.) حُمَّآءُ: see حُمَامٌ.

حَمَّامٌ [A hot bath;] a certain structure, (S,) well known; (Msb;) so called because it occasions sweating, or because of the hot water that is in it; accord. to ISd, derived from الحَمِيمُ; (TA;) i. q. دَيْمَاسٌ: (K:) of the masc. gender, (Mgh, K,) and fem. also, (Mgh,) generally the latter; (Msb;) but some say that it is a mistake to make it fem., (MF, TA,) though IB cites a verse in which a fem. pronoun is asserted to refer to a حمّام: (TA:) pl. حَمَّامَاتٌ; (S, Mgh, K;) accord. to Sb, [not because the sing. is fem., but] because, though masc., it has no broken pl. (TA.) See also حَمِيمٌ.

حَمَّامِىٌّ The owner [or keeper] of a حَمَّام [or hot bath]. (Mgh.) حُمْحُمٌ: see أَحَمُّ.

حِمْحِمٌ: see أَحَمُّ, in two places.

حَامَّةٌ The خَاصَّة [or particular, or special, friends, or familiars], (S, K,) consisting of the family and children (K) and relations, (TA,) of a man. (K.) You say, كَيْفَ الحَامَّةُ وَالعَامَّةُ [How are the particular, or special, friends, &c., and the common people?]. (S.) And هٰؤُلَآءِ حَامَّةُ الرَّجُلِ These are the relations of the man. (Lth, S.) [See حُمَّةٌ, and أَحمُّ.] b2: See also حَمِيمَةٌ. b3: Also i. q. عَامَّةٌ. (K.) [It would seem that this signification might have been assigned to it in consequence of a misunderstanding of the words in the S, وَالحَامَّةُ الخَاصَّةُ يُقَالُ كَيْفَ الحَامَّةُ وَالعَامَّةُ: but accord. to the TK, one says, جَاؤُوا حَامَّةً, meaning عَامَّةً, i. e. They came generally, or universally.]

آلُ حَامِيمَ and ذَوَاتُ حَامِيمَ, (K,) or ↓ آلُ حٰم and ذَوَاتُ حٰم, (S,) آل being prefixed in this case in like manner as in آلُ فُلَانٍ, (Fr, S,) Certain chapters of the Kur-án (S, K) commencing with حاميم [or حٰم], (K,) [namely, the fortieth and six following chapters,] called by Ibn-Mes'ood دِيبَاجُ القُرْآنِ: (S:) one should not say حَوَامِيم: (K:) this is vulgar: (S:) but it occurs in poetry. (S, K.) b2: Also, (K,) accord. to I'Ab, ↓ حٰم is One of the names of God; (Mgh;) or it is the most great name of God; (K;) occurring in a trad., in which it is said, إِنْ بُيِّتُّمْ فَقُولُوا حٰم لَا يَنْصَرُونَ, meaning If ye be attacked by night, say ye حٰم; and when ye say this, they shall not be made victorious: (Mgh:) or the meaning is, [say ye] O God, they shall not be made victorious; not being an imprecation; for were it so, it would be لَا يُنْصَرُوا: (IAth, TA:) or it is an oath; (Mgh, K;) and the meaning of the trad. is, [say ye] By God, they shall not be made victorious: but حٰم is not among the numbered names of God: it has therefore been deemed preferable to understand it as here meaning the seven chapters of the Kur-án commencing therewith: (Mgh:) or it is an abbreviation of الرَّحْمٰنُ, wanting the letters الرن to complete it: (Zj, K:) or, as some say, it means [حُمَّ مَا هُوَ كَائِنٌ, i. e.] قُضِىَ مَاهُوَ كَائِنٌ [What is taking place has been decreed]. (Az, TA.) It is imperfectly decl. because determinate and of the fem. gender; or because it is of a foreign measure, like قَابِيلُ and هَابِيلُ, (Ksh, Bd,) and determinate. (Ksh.) أَحَمُّ Black; (S, K;) applied to anything; as also ↓ يَحْمُومٌ, (K,) and ↓ حمِحِمٌ, (As, K,) or this signifies intensely black, (S,) and ↓ حُمْحُمٌ, (K,) which IB explains as a black hue of dye: (TA:) [the fem. of the first is حَمَّآءُ: and the pl. حُمٌّ: and] the pl. of ↓ the second is يَحَامِيمُ, and by poetic license يَحَامِمُ. (Sb, TA.) You say, رَجُلٌ أَحَمُّ A black man. (S.) And رَجُلٌ أَحَمُّ المُقْلَتَيْنِ A man having black eyes. (TA.) And كُمَيْتٌ أَحَمُّ [A blackish bay horse]: pl. كُمْتٌ حُمٌّ; which are the strongest of horses in skin and hoofs. (S.) And ↓ شَاةٌ حِمْحِمٌ A black sheep or goat. (TA.) And لَيْلٌ أَحَمُّ Black night. (TA.) b2: [Hence,] الحَمَّآءُ The anus (سَافِلَة, S, or اِسْت, K) of a human being: (S:) pl. حُمٌّ. (S, K.) b3: and أَحَمُّ An arrow before it has been furnished with feathers and a head; syn. قِدْحٌ. (K.) b4: حَمَّآءُ applied to a lip (شَفَةٌ) and to a gum (لِثَةٌ) meansOf a colour between دُهْمَةٌ and كُمْتَةٌ. (M, TA. [See حُمَّةٌ.]) b5: Accord. to some, (TA,) أَحَمُّ also signifies White: thus having two contr. meanings. (K, TA.) A2: Also A more, or most, particular, or special, and beloved, friend or the like. (Az, TA. [See حُمَّةٌ, and حَمِيمٌ, and حَامَّةٌ.]) مُحِمٌّ: see مَحَمَّةٌ: A2: and see also حَمِيمٌ.

مِحَمٌّ i. q. قُمْقُمَةٌ: (Mgh, Msb;) i. e. A vessel of copper [or brass], in which water is heated, (KL, and Msb in art. قم,) having a long and narrow neck: (KL:) or a small قُمْقُم [here meaning the same as قُمْقُمَة], in which water is heated. (S.) مَحَمَّةٌ, applied to food [&c.], (TA,) Any cause of fever; or a thing from the eating of which one is affected with fever: (K, * TA:) such, for instance, the eating of fresh ripe dates is said to be. (TA.) And أَرْضٌ مَحَمَّةٌ (S, M, K) and ↓ مُحِمَّةٌ, (M, K,) mentioned by AAF, but not known by the lexicologists except as agreeable with analogy, [see its verb, 4,] (M, TA,) A land in which is fever: (S, K:) or in which is much fever. (K.) مَحْمُومٌ Fevered, or affected with fever, or sick of a fever. (S, Mgh, Msb, K.) A2: Applied to water, like مَثْمُودٌ [q. v.]. (Az, TA.) A3: Decreed, or appointed. (S, TA.) مُحَامٌّ Keeping constantly, firmly, steadily, steadfastly, or fixedly, عَلَى أَمْرٍ to an affair. (Az, K. *) مُسْتَحَمٌّ, (TA,) or مُسْتَحَمَّةٌ, (Mgh,) A place in which one washes with hot water. (Mgh, * TA.) يَحْمُومٌ: see أَحَمُّ, in two places. b2: Also Smoke: (S, M, K:) or black smoke: (Bd in lvi. 42:) or intensely black smoke. (Jel ibid. and TA.) b3: A black mountain: (K:) or a certain black mountain in Hell. (TA.) b4: The canopy, or awning, that is extended over the people of Hell: so, as some say, in the Kur lvi. 42. (TA.) b5: A certain bird: (K:) so called because of the blackness of its wings. (TA.) b6: نَبْتٌ يَحْمُومٌ A plant, or herbage, green, full of moisture, and black. (TA.)