غدو

1 غَدَا, (S, M, Msb, K,) aor. ـْ (S, M, Msb,) inf. n. عُدُوٌّ (S, M, Mgh, Msb, K) and غَدْوٌ (M, TA, and so accord. to the CK instead of غُدُوٌّ [which is the only inf. n. commonly known]) and غُدْوَةٌ, (K,) He went, or went away, in the time called غُدْوَة, (Mgh, Msb,) i. e. [the early part of the morning,] the period between the prayer of daybreak and sunrise: this is the primary signification: (Msb:) or i. q. بَكَّرَ [he went forth early in the morning; in the first part of the day; or between the time of the prayer of daybreak and sunrise]; so in the phrase غَدَا عَلَيْهِ [he went forth early in the morning, &c., to him, or it]; (K;) as also ↓ اغتدى: (S, * K:) and ↓ غاداهُ signifies the same as غَدَا عَلَيْهِ; (S;) or the same as بَاكَرَهُ [which is syn. with بَكَّرَ عَلَيْهِ as expl. above; and signifies also, like بَكَّرَ عَلَيْهِ, he hastened to it, or to do it, at any time, morning or evening]: (ISd, K, TA:) الغُدُوُّ is the contr of الرَّوَاحُ [inf. n. of رَاحَ]. (S.) Hence, in the Kur [lxviii. 22], أَنِ اغْدُوا عَلَى حَرْثِكُمْ [Saying, Go ye forth early, &c., to your land's produce]: and the saying of a poet, وَالطَّيْرُ فِى وُكُنَاتِهَا ↓ وَقَدْ أَغْتَدِى

[And sometimes, or often, I go forth early, &c., while the birds are in their nests]. (TA.) b2: Afterwards, by reason of frequency of use, it became employed as meaning He went, or went away, or departed, at any time. (Mgh, * Msb, TA.) Hence the saying, (Mgh, Msb,) of the Prophet, (Msb,) in a trad., (Mgh,) اُغْدُ يَا أُنَيْسُ, (Mgh, Msb,) meaning Depart then, O (??) (Msb.) b3: [Freytag bas erroneously assigned to it another meaning, i. e. “ Nutrivit ” misled by his finding تَغْدُوْ put for تَغْذُو in art. طلى in the CK.] b4: غَدِىَ: see 5.2 غَدَّيْتُهُ, (S, Msb, K,) inf. n. تَغْدِيَةٌ, (Msb, K,) I fed him with the meal called غَدَآء [q. v.]. (S, * Msb, K.) 3 غَاْدَوَ see 1, first sentence. One says, أَنَا أُعَادِيهِ وَأُرَاوِحُهُ expl. in the first paragraph of art. روح.5 تغدّى [He ate the meal called غَدَآء, q. v.; properly,] he ate in the first part of the day; (S, Msb, * K;) as also ↓ غَدِىَ, (IKtt, K, TA,) inf. n. غَدًا. (TK: but in the TA written غداء.) When it is said to thee, تَغَدَّ [Eat thou the غَدَآء], thou sayest, مَا بِى مِنْ تَغَدٍّ [I have no desire for eating the غَدَآء]; and not مَا بِى غَدَآءٌ, for [the] غَدَآء is the meal itself. (S, Msb. See also 5 in art. عشو.) تَغَدَّى فِى رَمَضَانَ means تَسَحَّرَ [i. e. He ate the meal, or drank the draught of milk, called سَحُور, q. v.]. (TA.) b2: And تَغَدَّتِ الإِبِلُ means The camels pastured in the first part of the day. (AHn, TA.) 8 إِغْتَدَوَ see 1, first and second sentences. [10. استغدى accord. to Freytag is syn. with تَغَدَّى; but for this I do not find any authority.]

غَدٌ, meaning The morrow, the day next after the present day, (Msb,) is originally ↓غَدْوٌ, (S, Msb, K,) the و being elided, (S, Msb,) without any substitution, (S,) and the د being made a letter of declinability. (Msb.) And one says غَدًا meaning [I will do such a thing, &c.,] tomorrow: and بَعْدَ غَدٍ the day after to-morrow. (MA.) See also غَدَاةٌ. b2: And its signification has been extended so that it is applied to a remote time that is expected, (Msb, TA,) and to a near time. (Nh, TA.) b3: It is not used in its complete form except in poetry: (Nh, TA:) Lebeed, (S, TA,) or Dhu-r-Rummeh, (TA,) has thus used it in his saying, وَمَا النَّاسُ إِلَّا كَالدِّيَارِ وَأَهْلُهَا بَلَاقِعُ ↓ بِهَا يَوْمَ حَلُّوهَا وَغَدْوًا [And mankind are no other than the like of dwellings, the occupants thereof being in them daring the day in which they have alighted in them, and to-morrow they are vacant]: (S, TA:) or, accord. to the M, one says, هٰذَا عَدُكَ and ↓ هٰذَا غَدْوُكَ [This is thy morrow]. (TA.) b4: It has no diminutive. (Sb, S, in art. امس.) غَدْوٌ: see the next preceding paragraph, in there places.

غَدَاةٌ: see غُدْوَةٌ, in four places: though [properly] fem., and not heard as made mase., it may be made mase. if meant to be understood as signifying the “ first part of the day: ” (IAmb, Msb:) it is originally غَدَوَةٌ, because its pl. is غَدَوَاتٌ. (IHsh, TA.) One says, ↓ آتِيكَ غَدَاةَ غَدٍ

[I will come to thee in the early part of the morning, &c., of to-morrow]. (S, TA.) بِالْغَدَاةِ وَالْعَشِىِّ in the Kur [vi. 52 and xviii. 27] means After the prayer of daybreak and [after] the prayer of [the period of the afternoon called] the عَصْر: or, accord. to some, [it means in the morning and the evening, or rather in the forenoon and the afternoon, for they say that] it denotes constancy of religious service: Ibn-'Ámir and Aboo-'Abd-erRahmán Es-Sulamee read وَالْعَشِىِّ ↓ بِالْغُدْوَةِ; but the former is the common reading; and A 'Obeyd says, we think that they read thus following the handwriting, for it is written in all the copies of the Kur-án with و like الصَّلَوة and الزَّكَوة, and this is not an indication of the reading [which they have adopted], as the و in الصلوة and الزكوة is not pronounced [otherwise than as an] of prolongation except that it requires the fet-hah that follows to be uttered with a somewhat broad sound]. (TA.) b2: هُوَ ابْنُ غَدَاتَيْنِ means He is a son of two days [i. e. he is two days old]. (TA.) b3: The dim. is ↓ غُدَيَّةٌ: (TA:) or this is the dim. of ↓ غُدْوَةٌ: (EM p. 56:) one says, أَرْكَبُ

إِلَيْهِ غُدَيَّةً [I will ride to him, or it, in a short period of an early part of a morning, &c.]: and one says also, ↓ ذَتَيْتُهُ غُدَيَّانَاتٍ [I came to him, or it, in short periods of early parts of mornings, &c.]; an anomalous [pl.] dim. like عُشَيَّانَات; both of which are mentioned by Sb. (TA.) غَدْوَةٌ A journey in the first part of the day: [an inf. n. un. of غَدَا:] opposed to رَوْحَةٌ. (TA.) b2: See also the next paragraph. b3: And see غَدَآءٌ.

غُدْوَةٌ, (S, Msb, K, &c.,) and ↓ غَدْوَةٌ, said by MF to be well known, and ↓ غِدْوَةٌ, said by him to be rare, or disapproved, (TA,) The early part of the morning; the first part of the day; (K;) or the period between the time of the prayer of daybreak and sunrise; (S, Msb, K;) as also ↓ غَدَاةٌ, and ↓ غَدِيَّةٌ, (K, TA,) the last [in the CK غَدْيَةِ, but correctly] a dial. var. of غُدْوَةٌ, like ضَحِيَّةٌ a dial. var. of ضَحْوَةٌ: (IAar, TA:) or ↓ غَدَاةٌ is syn. with ضَحْوَةٌ [meaning the early part of the forenoon, after sunrise; accord. to some, when the sun is yet low; or, accord. to others, when the sun is somewhat high]: (Msb:) [it may therefore be generally rendered morning, before, or after, sunrise:] the pls. are غُدًى, which is pl. of غُدْوَةٌ; (S, Msb, TA;) and غَدَوَاتٌ, (S, Msb, K, TA,) which is pl. of ↓ غَدَاةٌ; (S, Msb, TA;) and ↓ غُدُوٌّ, (K, TA,) which is a pl. of غُدْوَةٌ, formed by rejecting the ة [of the sing.], or, accord. to the M, an anomalous pl. of ↓ غَدَاةٌ, or, as J says, [in the S,] referring to the phrase بِالْغَدُوِّ وَالْآصَالِ, in the Kur [vii. 204 and xiii. 16 and xxiv. 36], بِالغُدُوِّ there means بِالغَدَوَاتِ, and is a verb [i. e. an inf. n.] used to denote the time, as [is طُلُوع] in the saying طُلُوعَ الشَّمْسِ meaning فِى وَقْتِ طُلُوعِ الشمس; (TA;) and غَدِيَّاتٌ, (IAar, K, TA, [in the CK, erroneously, غَدَياتٌ,]) which is pl. of ↓ غَدِيَّةٌ; (TA;) and غَدَايَا, (K, TA,) which is likewise a pl. of ↓ غَدِيَّةٌ, accord. to IAar, and, if so, regularly formed from غَدَايِوُ, in the same manner as has already been expl. in the case of عَشَايَا [pl. of عَشِيَّةٌ, q. v. voce عَشِىٌّ]; by some said to be a pl. of غُدْوَةٌ, but this has been controverted by IHsh in the Expos. of the “ Kaabeeyeh ” and by its commentator ['AbdEl-Kádir] El-Baghdádee; (TA;) or غَدَايَا is not used except in conjunction with عَشَايَا; (K, TA;) one says, إِنِّى لَآتِيهِ بِالغَدَايَا وَالعَشَايَا [Verily I come to him in the early parts of mornings and in the late parts of evenings], for the purpose of conformity. (S, TA.) Zj says that when غُدْوَة means The بُكْرَة [or early part of the morning, &c.,] of the present day, or of a particular day, it is imperfectly decl.: and AHei says that it is thus accord. to the opinion commonly obtaining, as is also بُكْرَة, each as being a generic proper name, like أُسَامَةُ; and that when you mean to generalize, you say, غُدْوَةٌ وَقْتُ نَشَاطٍ [An early part of a morning is a time of briskness, liveliness, or sprightliness]; and when you mean to particularize, لَأَسِيرَنَّ اللَّيْلَةَ إِلَى غُدْوَةَ [I will assuredly journey to-night until the early part of the morning]: (TA:) [in the latter case also] one says, أَتَيْتُهُ غُدْوَةَ [I came to him in the early part of the morning of this, or of a particular, day]; غدوة being here imperfectly decl. because it is determinate, like سَحَرَ; but it is of those adv. ns. that may be used otherwise than as adv. ns.: you say, سِيرَ عَلَى فَرَسِكَ غُدْوَةَ and غُدْوَةً [i. e. Journeying was performed on thy horse, or mare, in the غُدْوَة of this, or of a particular, day, and in a غُدْوَة,] and غُدْوَةٌ and غُدْوَةٌ [i. e. the journey of the غُدْوَة of this, or of a particular, day, and the journey of a غُدْوَة, was performed (lit. was journeyed) on thy horse, or mare, غُدْوَةُ and غُدْوَةٌ being for. مَسِيرَةُ غُدْوَةَ and مَسِيرَةُ غُدْوَةٍ, like as شَهْرٌ in the Kur xxxiv. 11 is for مَسِيرَةُ شَهْرٍ]; what is with tenween, of these, being indeterminate, and what is without tenween being determinate. (S. [In one of my copies of the S, سِرْ is put in the place of سِيرَ: that the latter is the right is shown by the addition of غُدْوَةُ and غُدْوَةٌ; for each of these must be what is termed نَائِبٌ عَنْ فَاعِلٍ i. e. a substitute for an agent.]) See also غَدَاةٌ, in two places.

غِدْوَةٌ: see the next preceding paragraph.

غَدَوِىٌّ: see غَدِىٌّ. b2: Also Whatever [offspring] is in [any of] the bellies of pregnant animals (AO, K, TA) of camels and of sheep or goats: (AO, TA:) or peculiarly of sheep or goats; (K, TA;) thus in the dial. of the Prophet: (TA:) or it [virtually, in a trad. mentioned in what follows,] means the selling a camel, or other [animal], for what the stallion begets: or the selling a sheep for the offspring begotten by the ram: (K:) in all of which senses غَذِىٌّ and غَذَوِىٌّ are [said to be] syn.: (K in art. غذو:) or غَدَوِىٌّ, (TA,) or غَذَوِىٌّ, or, as some relate a verse of El-Farezdak in which it occurs, غَدَوِىٌّ, (S in art. غذو,) means the selling a thing for the offspring begotten by the ram [or, as appears from what follows, by the stallioncamel] in that year: غَدَوِىٌّ being a rel. n. from غَدٌ: as though they rendered one desirous by saying, “Our camels will bring forth and we will give thee to-morrow (غَدًا): ” (S in art. غذو, and TA:) what is thus termed is forbidden in a trad.: a man used to buy, for a camel or a she-goat or money, what was in the bellies of pregnant animals; and this is a hazardous proceeding, and was therefore forbidden. (Nh, TA.) See also art. غذو. b3: And see عَدَوِيَّةٌ, in art. عدو.

غَدْيَانُ Eating the meal called غَدَآء: (S, K: *) fem. غَدْيَا, of the measure فَعْلَى, applied to a woman; (S;) or غَدْيَآءُ: (so in copies of the K:) they are originally with و [in the place of the ى], on the ground of preference, as is said in the M: and غَدْيَانَةٌ is mentioned by Z, as applied to a woman, coupled with عَشْيَانَةٌ. (TA.) غَدَآءٌ The morning-meal, that is eaten between daybreak and sunrise; i. e. the meal, or repast, of the غُدْوَة; (K;) or of the غَدَاة; (Msb;) the meal, or repast, that is the contr. of the عَشآء: (S:) [it may therefore be rendered breakfast: but it is now commonly applied to dinner, which is eaten soon after the prayer of noon, and which is a lighter repast than the عَشَآء, i. e. supper:] الغدوة [app. ↓ الغَدْوَةُ] as meaning الغَدَآءُ is vulgar: (TA voce عَشْوَةٌ:) the pl. of غَدَآءٌ is أَغْذِيَةٌ. (K.) And The [meal, or the draught of milk, called]

سَحُور is thus termed; because it is to the person fasting the like of what it is to him who is not fasting. (TA.) b2: Also The pasture of camels in the first part of the day. (TA.) غُذُوٌّ: see غُدْوَةٌ.

غَدِىٌّ Of, or relating to, the morrow; the rel. n. from غَدٌ; as also ↓ غَدَوىٌّ; (S, K;) the latter allowable. (S.) b2: See also عَدَويَّةٌ, in art. عدو.

غَدِيَّةٌ: see its syn. غُدْوَةٌ, in three places.

غُدَيَّةٌ: and see غَدَاةٌ, last sentence.

غُدَيَّانَاتٌ: see غَدَاةٌ, last sentence.

الغَادِى The lion: (K, TA:) because he goes forth in the early part of the morning against the prey. (TA.) غَادِيَةٌ A cloud that rises (S, K) in the صَبَاح (S) or in the غُدْوَة (K) [i. e. in the first part of the day]: or a rain of the [period of the morning called] غَدَاة: (K, TA:) thus says Lh: the pl. is غَوَادٍ. (TA.) [See a verse in the Ham p. 429.]

مَغْدًى and ↓ مَغْدَاةٌ [A place to which people go, or to which they return, in the period of the morning called غُدْوَة; opposed to مَرَاحٌ and مَرَاحَةٌ]. b2: [Hence] one says, مَا تَرَكَ فُلَانٌ مِنْ أَبِيهِ مَغْدًى

وَلَا مَرَاحًا, and وَلَا مَرَاحَةً ↓ مَغْدَاةً, expl. in art. روح. (S in art. روح, and K in the present art.) مَغْدَاةٌ: see the next preceding paragraph, in two places.

حرس: حَرَسَ: ربأ، رصد (بوشر وحرس عليه: حافظ على أمنه ليلاً (أماري ص187) ويقال أيضا: حرسه. غير أن لهذا الفعل معنيين، الأول: أن يسهر للحفاظ على أمن الشخص وحمايته. والثاني: أن يراقب العدو الذي عزم على الهجوم مثلاً ونجد أن هذا الفعل أولاً ثم نجده مرتين بالمعنى الثاني في عبارة رياض النفوس (63 و) حين استولى أبو عبد الله الشيعي على أفريقية فارق قصر الطرب وذهب إلى القيراوان واستقر فيها فقيل له: اصلحك الله كنت بقصر الطرب تحرس المسلمين وتُرابط فتركت الرباط والحرس ورجعت هاهنا فقال كنا نحرس عَدُوّاً بيننا وبينه البحر فتركناه وأقبلنا نحرس الذي قد حل بساحتنا لأنه اشد علينا من الروم (وقد صححَّت غلطتين في هذه العبارة ففي المخطوطة عدوسا، ولاته).
وحرس: احترز، حذر (بوشر).
حرَّس (بالتشديد). حرَّس من: حذَّر من، نبَّه. (بوشر).
تحرَّس: حرس (كرتاس ص172). وتحرس منه: تحذّر (بوشر).
وتحرس منه: توقاه (بوشر).
تحارس: حرس ففي الكامل (ص693): فمكثوا أياما على غير خنادق يتحارسون.
احترس: تحفَّظ في الكلام أو العمل (ويجرز ص45) - تحصَّن (بوشر) - وحرس ترصد (كرتاس ص218).
استحرس منه: احترس منه وتوقاه يقال استحرس من الشر أي احترس منه وتوقاه.
واستحرس على: حافظ على: حافظ.
واستحرس على حماية: أعد حراسة لحماية، واحتفظ بالحرس لحماية (بوشر).
حَرْس: احذف كما ذكره فريتاج ((دهْر والوقت الطويل منه لأن الكلمة في العبارة التي اعتمد عليها هي حَرَسى كما ترجمها منجْر)).
وحَرْس: احتراز، احتراس.
بحرس: باجتهاد، بسعي باعتناء - بحرس عظيم: باعتناء عظيم: باعتناء كبير (بوشر).
حَرَسي: ويجمع على حَرَسِيَّة: حارس من الجند يتولى حراسة مكان (مملوك 1، 1: 33 دي ساسي طرائف 2: 7).
وحرسي: شرطي (فوك) وفيه جمعه حَرَس، (دوماس حياة العرب ص402). حرسان: حصبة، حميرة، جدري الماء (بوشر).
حَرَّاس: حارس (معجم الماوردي).
حِرِّيسي: محترز، محترس، متحفظ (بوشر).
حارس: شرطي ويجمع على حُرَّاس، (بلغراف 2: 331).
وحارس الغابة (ألكالا).
وحارس البساتين، ناطور (دومب ص104) وحارس في الحمامات العامة هو رئيس الخدم (لين عادات 2: 52).
الحارس: أبو منجل (طائر) (دي ساسي طرائف).
أحْرَسُ: أشد حراسة، أكثر أمناً (معجم الماوردي).
مَحْرُوس، ويجمع على مَحارس: منطقة مسورَّة تتسع لمرابطة حامية يجتمع فيها المجاهدون من المسلمين لمحاربة الكفار. (معجم الادريسي، ابن الأثير 7: 196، تاريخ الأغالبة ص49، 55، أماري ص239، ابن ليون ص581 وفيه انه اسم علم).
ومحرس: ثكنة (معجم الادريسي).
ومحرس: بناية لسكنى الطلاب والرهبان والمسافرين والفقراء (معجم الادريسي).
وأرى لابد أن أحل هذه اللفظة محل ما جاء في ألف ليلة (4: 314) حيث يدور الكلام على طرق مخارز المدينة وهذا صحيح إذا أبدلنا الخاء بالحاء.
ومحرس: مرصد في محل مرتفع من الحصن لمراقبة ما يجري حوله أو بالأحرى برج أو مرقب يتخذ للمراقبة (معجم الادريسي). مَحَارس: تطلق في مراكش على الحرس والخفراء (بارت 1: 384).
مَحْرُس: حارس، رقيب (ألكالا).

حرس

1 حَرَسَهُ, (S, A, Mgh, Msb, K,) aor. ـُ (S, Msb, TA) and حَرِسَ (TA,) inf. n. حِرَاسَةٌ (S, Mgh, K) and حَرْسٌ, (K,) or ↓ the former is a simple subst., (Msb,) and the latter is an inf. n. only on the authority of analogy, though often used by [the Hanafee Imám] Mohammad, (Mgh,) He guarded, kept, preserved, or took care of, him or it: (S, Mgh, Msb:) [and so ↓ حارسهُ; or he guarded him, being guarded by him: see 3 in art. ربأ.] You say, حَرَسَهُ اللّٰهُ مِنَ البَلَآءِ [May God guard him from trial, or affliction]: and أَدَامَ حِرَاسَتَهُ [May He continue the guarding of him]. (A.) b2: حَرَسَ, aor. ـِ (Msb, K,) inf. n. حَرْسٌ, (Msb,) (tropical:) He stole; (Msb, K;) [ironically used in this sense; see حَارِسٌ;] as also ↓ احترس: (K:) or the latter, he stole a sheep or goat by night: (S:) or both, he stole camels and sheep or goats by night, and ate them: (TA:) or the latter, he stole [a sheep or the like] from the mountain: (El-Fárábee, Msb:) or he took, (Sh, TA,) or stole, (TA,) a thing from the place of pasturage. (Sh, TA.) Yousay also, حَرَسَنِى شَاةً, (A, Mgh,) and ↓ أَحْرَسَنِى, (A, TA,) [but the latter is perhaps a mistranscription for ↓ اِحْتَرَسَنِى,] (tropical:) He stole from me a sheep or goat. (Mgh.) 3 حَاْرَسَ see above.4 أَحْرَسَ see 1, last signification.5 تحرّس مِنْهُ, and منه ↓ احترس, He guarded, i. e., guarded himself, against him; syn. تحفّظ منه (S, Msb, K.) 3 حَاْرَسَ see 5: A2: and see حَرَسَ, in two places.

حَرَسٌ: see حَارِسٌ: for the former, in two places.

حَرَسِىٌّ: see حَارِسٌ: for the former, in two places.

حِرَاسَةٌ: see 1.

A2: فُلَانٌ يَأْكُلُ الحِرَاسَاتِ Such a one eats stolen things: (A:) or steals the sheep or goats of people, one after another, and eats of them. (TA.) حَرِيسَةٌ What is guarded, kept, preserved, or taken care of. (Msb.) b2: (tropical:) A thing stolen: (K:) or a sheep, or goat, that is stolen by night: (S:) of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (TA:) hence, حَرِيسَةُ الجَبَلِ (S) a sheep, or goat, that is overtaken by the night before its return to its nightly resting-place, and is stolen from the mountain: (Msb:) or a sheep, or goat, that is stolen, of those that are guarded, or kept, in the mountain: or, as some say, from حَارِسٌ applied ironically to a thief: (Mgh:) pl. حَرَائِسُ (S, K.) Hence the saying, (TA,) لَا قَطْعَ فِى حَرِيسَةِ الجَبَلِ (tropical:) [There shall be no amputation of the hand for the sheep, or goat, that is stolen by night from the mountain]. (A, TA.) IF says that there are two explanations of the expression حريسة الجبل: some make it to signify theft, or the thing stolen, (السَّرِقَةُ,) itself: others make the meaning to be, that there shall be no amputation for [stealing] what is guarded, or kept, in the mountain, because it is not a place well protected: ISk says that الحَرِيسَةُ signifies السَّرِقَةُ. (Msb.) b3: A wall of stones, made for sheep, or goats, (K,) to guard them. (TA.) حَارِسٌ Guarding, keeping, or preserving; a guardian, or keeper: (S, Mgh, Msb:) pl. ↓ حَرَسٌ (Mgh, Msb, K) [or this is rather a quasi-pl. n.] and حُرَّاسٌ (Msb, K) and [pl. of pauc.] أَحْرَاسٌ. (K.) ↓ حَرَسٌ also signifies The guards of a Sultán; (S, * Msb, K TA;) and so حُرَّاسٌ: (S, K:) the former is thus used as a gen. n.: (S, Msb:) and the n. un. is ↓ حَرَسِىٌّ: (S, Msb, K:) you do not say حَارِسٌ unless you mean to denote thereby the signification of guarding, or keeping, without the quality of a gen. n. (S, Msb.) b2: Also (tropical:) A thief; used in this sense ironically; (A, Mgh, TA;) because they found guardians to be thieves; (A, TA;) and so ↓ مُحْتَرِسٌ: (TA:) pl. of the former, حُرَّاسٌ. (A.) مُحْتَرَسٌ [pass. part. n. of 8]. You say, مُحْتَرَسٌ مِنْ مِثْلِهِ وَهْوَ حَارِسٌ [From such as he does one guard himself, whereas he is a guardian]: a prov.: (S, K:) alluding to him who finds fault with a bad man when he is himself worse than he: (K:) or to him who is intrusted with the guarding of a thing when one is not secure from his being unfaithful with respect to it. (TA.) [See also Freytag's Arab. Prov., ii. 706.]

مُحْتَرِسٌ: see حَارِسٌ, last signification.

الو

1 أَلَا, (S, M, Mgh, K,) aor. ـْ (S, Mgh,) inf. n. أَلْوٌ (T, M, Mgh, K) and أُلُوُّ (K, TA [in a copy of the M أَلُوٌّ]) and أُلِىٌّ; (K, TA; [in a copy of the M أَلِىٌّ, and in a copy of the Mgh written with fet-h and damm to the أ;]) and ↓ أَلَّى, (S, M, K,) aor. ـَ inf. n. تَأْلِيَةٌ; (S;) and ↓ ائتلى [written with the disjunctive alif اِيتَلَى]; (S, M, K;) [and ↓ تَأَلّى, as appears from an ex. in a verse cited in art. نشب, q. v.;] He fell short; or he fell short of doing what was requisite, or what he ought to have done; or he flagged, or was remiss; syn. قَصَّرَ: (S, M, K; and Fr, IAar, T, Mgh, in explanation of the first of these verbs:) and he was slow, or tardy: (M, K; and AA, T, S, in explanation of the second verb:) or he flagged, or was remiss, or languid, and weak. (A Heyth and T in explanation of all of the above-mentioned verbs except the last.) You say, أَلَا فِى الأَمْرِ, (Mgh,) and ↓ ائتلى فِيهِ, (S,) He fell short, &c., (قَصَّرَ,) in the affair. (S, Mgh.) In the saying, لَم يَأْلُ أَنْ يَعْدِلَ فِى ذلِكَ, i. e. He did not fall short, &c., (لَمْ يُقَصَّرْ,) in acting equitably and equally in that, فِى is suppressed before ان: but in the phrase, لَمْ يَأْلُو مِنَ العَدْلِ, as some relate it, [the meaning intended seems to be, They did not hold back, or the like, from acting equitably; for here] the verb is made to imply the meaning of another verb: and such is the case in the saying, لَا آلُوكَ نُصْحًا, meaning I will not refuse to thee, nor partially or wholly deprive thee of, sincere, honest, or faithful, advice: (Mgh:) or this last signifies I will not flag, or be remiss, nor fall short, to thee in giving sincere, honest, or faithful, advice. (T, S. *) It is said in the Kur [iii. 114], لَا يَإْلُونَكُمْ خَبَالًا, meaning They will not fall short, or flag, or be remiss, in corrupting you. (IAar, T.) And the same meaning is assigned to the verb in the saying أُولُو الْفَضْلِ مِنْكُمْ, ↓ وَلَا يَأْتَلِ, in the Kur [xxiv. 22], by A'Obeyd: but the preferable rendering in this case is that of A Heyth, which will be found below: see 4. (T.) Ks mentions the phrase, أَقْبَلَ بِضَرْبَةٍ لَا يَأْلُ [He came with a blow, not falling short, &c.], for لا يَأْلُو; like لَا أَدْرِ [for لا أَدْرِى]. (S, M: [but in the copies of the former in my hands, for بِضَرْبَةٍ, I find يَضْرِبُهُ.]) ↓ أَلَّى [with teshdeed] is also said of a dog, and of a hawk, meaning He fell short of attaining the game that he pursued. (TA.) And of a cake of bread, meaning It was slow in becoming thoroughly baked. (IAar, IB.) [See also the phrase لَا دَريْتَ وَلَا ائْتَليْتَ in a later part of this paragraph.] b2: You say also, مَا أَلَوْتُ الشَّيْءَ, (K,) or مَا أَلَوْتُ أَنْ أَفْعَلَهُ, (M,) inf. n أَلوٌ (M, K) and أُلُوٌّ, (K, TA, [in a copy of the M أُلْوٌ,]) meaning I did not leave, quit, cease from, omit, or neglect, (M, K,) the thing, (K,) or doing it. (M.) And فُلَانٌ لَا يَأْلُو خَيْرًا Such a one does not leave, quit, or cease from, doing good. (M.) And مَا أَلَوْتُ جَهْدًا I did not leave, omit, or neglect, labour, exertion, effort, or endeavour: and the vulgar say, مَا آلُوكَ جَهْدًا; but this is wrong: so says As. (T. [See, however, similar phrases mentioned above.]) A2: أَلَا, aor. as above, (TA,) inf. n. أَلْوٌ, (IAar, T, TA,) also signifies He strove, or laboured; he exerted himself, or his power or ability; (IAar, T, TA;) as also ↓ تَأَلَّى: (T, TA:) the contr. of a signification before mentioned; i. e. “he flagged;,” or “was remiss, or languid, and weak.” (TA.) Yousay, أَتَانِى فِى حَاجَةٍ فَأَلَوْتُ فِيهَا He came to me respecting a want, and I strove, or laboured, &c., to accomplish it. (T.) b2: And أَلَاهُ, aor. as above, (T, S,) inf. n. أَلْوٌ, (IAar, T, S,) He was, or became, able to do it: (IAar, T, S:) and ↓ ألّى, inf. n. تَأْلِيَةٌ, also signifies he was, or became, able; (TA;) and so ↓ ائتلى. (ISk, S, TA.) You say, هُوَ يَأْلُو هذَا الأَمْرَ He is able to perform, or accomplish, this affair. (T.) And مَا أَلَوْتُهُ I was not able to do it. (T, M, K.) And أَتَانِى

فُلَانٌ فِى حَاجَةٍ فَمَا أَلَوْتُ رَدَّهُ Such a one came to me respecting a want, and I was not able to rebuff him. (T.) It is said in a trad., مَنْ صَامَ

↓ الدَّهْرَ فَلَا صَامَ وَلَا أَلَّى [He who fasts ever, or always, may he neither fast] nor be able to fast: as though it were an imprecation: or it may be enunciative: another reading is وَلَا آلَ, explained as meaning وَلَا رَجَعَ: [See art. اول:] but El-Khattábee says that it is correctly أَلَّى and أَلَا. (TA.) And the Arabs used to say, (S, M,) [and] accord. to a trad. it will be said to the hypocrite [in his grave], on his being asked respecting Mohammad and what he brought, and answering “I know not,” (T in art. تلو,) ↓ لَا دَرَيْتَ وَلَا ائتَلَيْتَ, (T, S, M, K,) meaning, accord. to As, (T,) or ISk, (S,) Mayest thou not know, nor be able to know: (T, S: *) or, accord. to Fr, nor fall short, or flag, in seeking to know; that the case may be the more miserable to thee: (T:) or وَلَا أَلَيْتَ, as an imitative sequent [for ولا أَلَوْتَ, to which the same explanations are applicable]: (MK:) or لَا دَرَيْتَ وَلَا تَلَيْتَ, the latter verb being assimilated to the former, (ISk, T in art. تلو, S,) said to mean وَلَا تَلَوْتَ, i. e. nor mayest thou read nor study: (T in art. تلو:) or لَا دَرَيْتَ وَلَا أَتْليْتَ, i. e. [mayest thou not know,] nor mayest thou have camels followed by young ones. (Yoo, ISk, T, S, M, K.) b2: Also, (IAar, T,) inf. n. أَلْوٌ, (IAar, T, K,) He gave him a thing: (IAar, T, K: *) [doubly trans.:] the contr. of a signification before mentioned, (also given by IAar, T and TA,) which is that of “refusing” [a person anything: see, above, لَا آلُوكَ نُصْحًا]. (TA.) 2 اَلَّوَ see 1, in four places.4 آلى, (T, S, M, &c.,) aor. ـْ inf. n. إِيلَآءٌ, (T, S, Mgh,) [and in poetry إِلَآءٌ, (see a reading of a verse cited voce أَلِيّةٌ,)] He swore; (T, S, M, Mgh, K;) as also ↓ تألّى, and ↓ ائتلى. (T, S, M, K.) You say, آلَيْتُ عَلَى الشَّىْءِ and آلَيْتُهُ [I swore to do the thing]. (M.) [And آلَيْتُ لَا أَفْعَلُ كَذَا I swore that I would not do such a thing; and, emphatically, I swear that I will not do such a thing. And آلَى يَمِينًا He swore an oath.] It is said in the Kur [xxiv. 22], أُولُو ↓ وَلَا يَأْتَلِ الْفَضْلِ مِنْكُمْ, meaning, accord. to A Heyth and Fr, And let not those of you who possess superabundance swear [that they will not give to relations &c.]; for Aboo-Bekr [is particularly alluded to thereby, because he] had sworn that he would not expend upon Mistah and his relations who had made mention of [the scandal respecting]

'Áïsheh: and some of the people of El-Medeeneh read ↓ وَلَا يَتَأَلَّ, but this disagrees with the written text: A'Obeyd explains it differently: see 1: but the preferable meaning is that here given. (T.) And it is said in a trad., آلَي مِنْ نِسَائِهِ شَهْرًا He swore that he would not go in to his wives for a month: the verb being here made trans. by means of من because it implies the meaning of اِمْتِنَاع, which is thus trans. (TA.) [See also an ex. of the verb thus used in the Kur ii. 226.]

عَلَى اللّٰهِ ↓ التَّأَلِّى is said to mean One's saying, By God, such a one will assuredly enter the fire [of Hell], and God will assuredly make to have a good issue the work of such a one: but see the act. part. n. below. (TA.) A2: آلَتْ, inf. n. as above, She (a woman) took for herself, or made, or prepared, a مِئْلَاة, q. v. (TA.) 5 تَاَلَّوَ see 1, in two places: A2: and see 4, in three places.8 إِاْتَلَوَ see 1, in five places: A2: and see 4, in two places.

أَلْوٌ, or إِلْوٌ: see إِلًى in art. الى.

أُلُو, (so in some copies of the S, and so in the K in the last division of that work, and in the CK in art. ال, [and thus it is always pronounced,] but in some copies of the K in art. ال it is written أُلُونَ, [as though to show the original form of its termination,]) or أُولُو, (so in the M, and in some copies of the S, [and thus it is generally written,]) i. q. ذَوُو [Possessors of; possessed of; possessing; having]; a pl. which has no sing. (S, M, K) of its own proper letters, (S, K,) its sing. being ذُو: (S:) or, as some say, a quasi-pl. n., of which the sing. is ذُو: (K:) the fem. is أُلَاتُ, (so in some copies of the S and K, [and thus it is always pronounced,]) or أُولَاتُ, (so in other copies of the S and K, [and thus it is generally written,]) of which the sing. is ذَاتُ: (S, K:) it is as though its sing. were أُلٌ, (M, K, [in the CK الٌ,]) the [final] و [in the masc.] being the sign of the pl., (M,) for it has و [for its termination] in the nom. case, and ى in the accus. and gen. (M, K.) It is never used but as a prefixed noun. (M, K.) The following are exs. of the nom. case: نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ [We are possessors of strength, and possessors of vehement courage], in the Kur [xxvii. 23]; and أُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ

[The possessors of relationships, these have the best title to inheritance, one with respect to another], in the same [viii. last verse and xxxiii.

6]; (TA;) and جَآءَ نِى أُولُو الأَلْبَابِ [The persons of understandings came to me]; and أُولَاتُ الأَحْمَالِ [Those who are with child; occurring in the Kur lxv. 4]: (S:) and the following are exs. of the accus. and gen. cases: وَذَرْنِى وَالْمُكَذَّبِينَ

أُولِى النَّعْمَةِ [And leave thou me, or let me alone, with the beliers, or discrediters, (i. e., commit their case to me,) the possessors of ease and plenty], in the Kur [lxxiii. 11]; and لَتَنُوءُ بِالْعُصْبَةِ أُولِى

القُوَّةِ [Would weigh down the company of men possessing strength], in the same [xxviii. 76]. (TA.) وَأُولِى الْأَمْرِ مِنْكُمْ, in the Kur [iv. 62], [And those, of you, who are possessors of command], (M, K, *) accord. to Aboo-Is-hák, (M,) means the companions of the Prophet, and the men of knowledge their followers, (M, K,) and the possessors of command, who are their followers, when also possessors of knowledge and religion: (K:) or, as some say, [simply] the possessors of command; for when these are possessors of knowledge and religion, and take, or adopt and maintain, and follow, what the men of knowledge say, to obey them is of divine obligation: and in general those who are termed أُولُو الأَمْرِ, of the Muslims, are those who superintend the affairs of such with respect to religion, and everything conducing to the right disposal of their affairs. (M.) إِلَى, accord. to Sb, is originally with و in the place of the [ى, i. e. the final] alif; and so is عَلَى; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is إِلَوَانِ and [that of the latter] عَلَوَانِ; but when a pronoun is affixed to it, the alif is changed into yé, so that you say إِلَيْكَ and عَلَيْكَ; though some of the Arabs leave it as it was, saying إِلَاكَ and عَلَاكَ. (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [مِنْ, which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as;] as in the phrase [in the Kur xvii. 1], مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى [From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, خَرَجْتُ مِنَ الكُوفَةِ إِلَى مَكَّةَ [I went forth from El-Koofeh to Mekkeh], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with حَتَّى, q. v. And sometimes it signifies Towards; as in نَظَرَ إِلَىَّ He looked towards me; and مَالَ إِلَيْهِ He, or it, inclined towards him, or it. b2: It also denotes the end of a space of time; [signifying To, till, or until;] as in the saying [in the Kur ii. 183], ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [Then complets ye the fasting to, or till, or until, the night]. (Mughnee, K.) [Hence, إِلَى أَنْ (followed by a mansoob aor.) Till, or until: and إِلَى مَتَى Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] b3: [In like manner it is used in the phrases إِلَى غَيْرِ ذلِكَ, and إِلَى آخِرِهِ, meaning, (And so on,) to other things, and to the end thereof; equivalent to et cœtera.] b4: Sometimes, (S,) it occurs in the sense of مَعَ, (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهِ [Who will be my aiders with, or in addition to, God?], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], وَلَا تَأْكُلُوا

أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ [And devour not ye their possessions with, or in addition to, your possessions]; (T, S;) and [in the same, ii. 13,] وَإِذَا خَلَوْا إِلَى

شَيَا طِينِهِمْ [And when they are alone with their devils]; (S;) and in the saying, الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with, or added to, a few she-camels are a herd of camels], (S, Mughnee, K,) a prov., meaning (assumed tropical:) a little with a little makes much; (S and A in art. ذود, q. v.;) though one may not say, إِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ: (Mughnee:) so too in the saying, فُلَانٌ حَلِيمٌ إِلَى أَدَبٍ وَفِقْهٍ

[Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]; (M, TA;) and so, accord. to Kh, in the phrase, أَحْمَدُ اللّٰهَ إِلَيْكَ [I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ

إِلَى المَرَافِقِ, it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ [I read, or recited, the Kurán, from the beginning thereof to the end thereof]: or that it is excluded; as in ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) b5: It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in مَا أَحَبَّهُ إِلَىَّ How lovely, or pleasing, is he to me! (TA in art. حب,) and مَا أَبْغَضَهُ إِلَىَّ How hateful, or odious, is he to me! (S in art. بغض;) and] as in the saying [in the Kur xii. 33], رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ [O my Lord, the prison is more pleasing to me]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] b6: It is syn. with عِنْدَ; (S, M, Mughnee, Msb, K;) as in the phrase, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is more desirable, or pleasant, in my estimation than such a thing]; (Msb;) and in the saying of the poet, أَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَذِكْرُهُ

أَشْهَى إِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ [Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine?] (Mughnee, K:) and accord. to this usage of إِلَى in the sense of عِنْدَ may be explained the saying, أَنْتِ طَالِقٌ إِلَى سَنَةٍ, meaning Thou art divorced at the commencement of a year. (Msb.) b7: It is also syn. with لِ; as in the phrase, وَالأَمْرُ إِلَيْكَ [and command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: (TA:) or, as some say, it is here used in the manner first explained above, meaning, is ultimately referrible to Thee: and they say, أَحْمَدُ اللّٰهَ إِلَيْكَ, meaning, I tell the praise of God unto thee: (Mughnee:) [but see another rendering of this last phrase above:] you say also, ذَاكَ إِلَيْكَ That is committed to thee, or to thy arbitration. (Har p. 329.) b8: It also occurs as syn. with عَلَى; as in the saying in the Kur [xvii. 4], وَقَضَيْنَا إِلَى

بَنِى إِسْرَائِيلَ [And we decreed against the children of Israel]: (Msb:) or this means and we revealed to the children of Israel (Bd, Jel) decisively. (Bd.) b9: It is also syn. with فِى; (M, Mughnee, K;) as in the saying [in the Kur iv. 89 and vi.12], لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ [He will assuredly collect you together on the day of resurrection]: (K:) thus it may be used in this instance accord. to Ibn-Málik: (Mughnee:) and it is said to be so used in the saying [of En-Nábighah, (M, TA,)]

فَلَا تَتْرُكَنِّى بِالوَعِيدِ كَأَنَّنِى

إِلَي النَّاسِ مَطْلِىٌّ بِهِ القَارُ أَجْرَبُ [Then do not thou leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]; (M, Mughnee;) or, accord. to some, there is an ellipsis and inversion in this verse; الى being here in dependence upon a word suppressed, and the meaning being, smeared with pitch, [like a camel,] yet being united to men: or, accord. to Ibn-'Osfoor, مطلىّ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if الى were correctly used in the sense of فى, it it would be allowable to say, زَيْدٌإِلَى الكُوفَةِ: (Mughnee:) [or the meaning may be, as though I were, compared to men, a mangy camel, smeared with pitch: for] I'Ab said, after mentioning 'Alee, عِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةِ فِى المُثُعَنْجَرِ, meaning My knowledge compared to his knowledge is like the قرارة [or small pool of water left by a torrent] placed by the side of the middle of the sea [or the main deep]. (K in art. ثعجر.) It is also [said to be] used in the sense of فى in the saying in the Kur [1xxix. 18], هَلْ لَكَ إِلَى أَنْ تَزَكَّى

[Wilt thou purify thyself from infidelity?] because it imports the meaning of invitation. (TA.) b10: It is also used [in a manner contr. to its primitive application, i. e.,] to denote beginning, [or origination,] being syn. with مِنْ; as in the saying [of a poet], تَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَا

أَيُسْقَي فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرَا [She says, (namely my camel,) when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i. e., will he never be satisfied with drawing forth my sweat?]. (Mughnee, K.) b11: It is also used as a corroborative, and is thus [syntactically] redundant; as in the saying in the Kur [xiv. 40], فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِمْ, with fet-h to the و [in تهوى], (Mughnee, K,) accord. to one reading, (Mughnee,) meaning تَهْوَاهُمْ [i. e. And make Thou hearts of men to love them]: (K:) so says Fr: but some explain it by saying that تهوى imports the meaning of تَمِيلُ; or that it is originally تَهْوِى, with kesr, the kesreh being changed to a fet-hah, and the yé to an alif, as when one says رَضَا for رَضِىَ, and نَاصَاةٌ for نَاصِيَةٌ: so says Ibn-Málik; but this requires consideration; for it is a condition in such cases that the ى in the original form must be movent. (Mughnee.) [See art. هوى.] b12: اَللّٰهُمَّ إِلَيْكَ, occurring in a trad., [is elliptical, and] means O God, I complain unto Thee: or take Thou me unto Thee. (TA.) b13: And أَنَا مِنْكَ وَإِلَيْكَ means I am of thee, and related to thee. (TA.) b14: You say also, اِذْهَبْ إِلَيْكَ, meaning Betake, or apply, thyself to, or occupy thyself with, thine own affairs. (T, K. *) And similar to this is the phrase used by El-Aashà, فَاذْهَبِى مَا إِلَيْكِ. (TA.) And إِلَيْكُمْ [alone is used in a similar manner, elliptically, or as an imperative verbal noun, and] means Betake, or apply, yourselves to, or occupy yourselves with, your own affairs, (اِذْهَبُوا إِلَيْكُمْ,) and retire ye, or withdraw ye, to a distance, or far away, from us. (ISk.) And إِلَيْكَ عَنِّى means Hold, or refrain, thou from me: (T, K:) or remove, withdraw, or retire, thou to a distance from me: اليك used in this sense is an imperative verbal noun. (Har p. 508.) Sb says, (M,) or Akh, (Har ubi suprà,) I heard an Arab of the desert, on its being said to him إِلَيْكَ, reply, إِلَىَّ; as though it were said to him Remove, withdraw, or retire, thou to a distance, and he replied, I will remove, &c. (M.) Aboo-Fir' own says, satirizing a Nabathæan woman of whom he asked for water to drink, إِذَا طَلَبْتَ المَآءِ قَالَتْ لَيْكَا [When thou shalt demand water, she will say, Retire thou to a distance]; meaning, [by ليكا, i. e. لَيْكَ with an adjunct alif for the sake of the rhyme,] إِلَيْكَ, in the sense last explained above. (M.) b15: One also says, إِلَيْكَ كَذَا, meaning, Take thou such a thing. (T, K.) b16: When إِلَى is immediately followed by the interrogative مَا, both together are written إِلَامَ [meaning, To what? whither? and till, or until, what time, or when? i. e. how long?]; and in like manner one writes عَلَامَ for عَلَى مَا, (S * and K voce ما,) and حَتَّامَ for حَتَّى. (S voce حَتَّى.) أَلْوَةٌ and أُلْوَةٌ and إِلْوَةٌ: see أَلِيَّةٌ.

أَلىُّ One who swears much; who utters many oaths: (IAar, T, K:) mentioned in the K in art. الى; but the present is its proper art. (TA.) أَلِيَّةٌ [A falling short; or a falling short of what is requisite, or what one ought to do; or a flagging, or remissness; and slowness, or tardiness:] a subst. from أَلَا as signifying قَصَّرَ and أَلِيَّةً. (M.) Hence the prov., (M,) إِلَّا حَضِيَّةً فَلَا

أَلِيَّةً, i. e. If I be not in favour, and high estimation, I will not cease seeking, and labouring, and wearying myself, to become so: (M, K: *) or if thou fail of good fortune in that which thou seekest, fall not short, or flag not, or be not remiss, in showing love, or affection, to men; may-be thou wilt attain somewhat of that which thou wishest: originally relating to a woman who becomes displeasing to her husband: (S in art. حظو:) it is one of the proverbs of women: one says, if I be not in favour, and high estimation, with my husband, I will not fall short, or flag, or be remiss, in that which may render me so, by betaking myself to that which he loveth: (T and TA in art. حظو:) Meyd says that the two nouns are in the accus. case because the implied meaning is إِلَّا أَكُنْ حَظِيَّةً فَلَا أَكُنْ أَلِيَّةً; the latter noun being [accord. to him] for ↓ آلِيَةٌ, for which it may be put for the sake of conformity [with the former]; and the former having the signification of the pass. part. n. of أَحْظَى, or that of the part. n. of حَظِىَ [or حَظِيَتْ]. (Har p. 78.) A2: An oath; (T, S, M, Mgh, K;) as also ↓ أَلِيَّا (M, K) and ↓ أَلْوَةٌ (T, S, M, K) and ↓ أُلْوَةً and ↓ إِلِيوَةٌ: (S, M, K: [in the CK, والاُلُوَّةُ مُثَلَّثَةً is erroneously put for والِأَلْوَةُ مثلّثةً:]) it is [originally أَلِيوَةٌ,] of the measure فَعِيلَةٌ: (S:) pl. أَلَايَا. (S, Mgh.) A poet says, (namely, Kutheiyir, TA,) قَلِيلُا الأَلَايَا حَافِظٌ لِيَمِينِهِ وَإِنْ سَبَقَتْ مِنْهُ الأَلِيَّةُ بَرَّتِ [A person of few oaths, who keeps his oath from being uttered on ordinary or mean occasions; but if the oath has proceeded from him at any former time, or hastily, it proves true]: (S, TA:) or, as IKh relates it, قَلِيلُ الإِلَآءِ; meaning, he says, قَلِيلُ الإيلَآءِ; the ى being suppressed: see 4. (TA.) أَلِيَّا: see the latter part of the paragraph next preceding.

آلٍ Falling short; or falling short of what is requisite, or what one ought to do; or flagging, or remiss: [and slow, or tardy: &c.: see 1:] fem. with ة: and pl. of this latter أَوَالٍ. (S, TA.) See أَلِيَّةٌ, used, accord. to Meyd, for آلِيَة. b2: Niggardly, penurious, or avaricious; impotent to fulfil duties or obligations, or to pay debts. (Har p. 78.) مِئْلَاةٌ The piece of rag which a woman holds in wailing, (S, TA,) and with which she makes signs: (TA:) [it is generally dyed blue, the colour of mourning; and the woman sometimes holds it over her shoulders, and sometimes twirls it with both hands over her head, or before her face:] pl. مَآلٍ: (S, TA:) which also signifies rags used for the menses. (TA in art. غبر.) مُتَأَلّ [part. n. of 5]. It is said in a trad., وَيْلٌ لِلْمُتَأَلِّينَ مِنْ أُمَّتِى, explained as meaning Woe to those of my people who pronounce sentence against God, saying, Such a one is in Paradise, and such a one is in the fire [of Hell]: but see the verb. (TA.)

عوف

1 عَافَتِ الطَّيْرُ, (Sh, O, K,) aor. ـُ inf. n. عَوْفٌ, (Sh, O,) The birds circled over a thing, (Sh, O, K,) or over the water, or over carcasses or corpses: or circled over a thing, going to and fro and not going away, desiring to alight: (K:) AA says that the medial radical is و; others say that it is ى, as will be shown in art. عيف. (TA.) A2: And عَافَ He (a man, TA) kept, or clave, to the trees, or plants, called عَوْف. (O, K, * TA.) 5 تعوّف He (a lion) sought, or sought for or after, the prey, by night. (TA.) [It is used as intrans. and as trans.:] see عَوْفٌ and عُوَافَةٌ.

عَافٌ i. q. سَهْلٌ [A soft tract, or a plain, &c.]. (O, K.) عَوْفٌ A state, condition, or case. (S, O, K.) So in the saying, نَعِمَ عَوْفُكَ [May thy state, &c., be good, or pleasant]. (S, O.) One says also, أَصْبَحَ فُلَانٌ بِعَوْفِ سَوْءٍ, and بِعَوْفِ خَيْرٍ, meaning [Such a one entered upon the morning, or, simply, became,] in an evil state, and in a good state: or, accord. to some of the lexicologists, one should not say بِعَوْفِ خَيْرٍ, but only شَرٍّ [or سَوْءٍ]. (IDrd, O.) b2: Also Fortune; syn. جَدٌّ and حَظٌّ. (O, K.) And so, accord. to some, in the saying, نَعِمَ عَوْفُكَ [i. e. May thy fortune be good]. (O, TA.) b3: And i. q. طَائِرٌ [as meaning An omen]. (K, TA.) And thus it is said to signify in the form of prayer above mentioned: (TA:) [for,] as some say, the meaning is, نَعِمَ طَيْرُكَ [May thy omen be good]. (O, TA.) b4: And The ذَكَر. (O, K.) One says to a man on the morning after his first going in to his wife, نَعِمَ عَوْفُكَ, meaning thereby the ذَكَر [i. e. May thy ذكر be in a good state]. (O, TA.) A'Obeyd says, Some men used to explain (يَتَأَوَّلُ [for which يَتَنَاوَلُ is erroneously put in the O]) العَوْف as the فَرْج [meaning the ذَكَر], and I mentioned it to AA, and he disapproved it: (S, O, TA:) but a verse has been cited in which عَوْفِى [certainly] means ذَكَرِى. (TA.) b5: and A guest. (Lth, O, K.) And thus it has been expl. as used in the saying, نَعِمَ عَوْفُكَ. (O, * TA.) b6: And The cock. (O, K.) b7: And The lion: because he seeks his prey (↓ يَتَعَوَّفُ) by night. (O, K.) b8: And The wolf. (O, K.) b9: And One who toils, or seeks the means of subsistence, for his household, or family. (IAar, O, K.) b10: And A certain idol. (O, K.) b11: and A species of trees; (O;) or a species of plants, (AHn, O, K,) of the plants of the desert, (AHn, O,) of sweet odour. (AHn, O, K.) b12: أُمُّ عَوْفٍ

The جَرَادَة, (S, O,) [i. e.] the female of the جَرَاد [or locust]. (K.) And أَبُو عَوْفٍ The جَرَاد [meaning the male locust]. (Az, O, K.) A2: Also (i. e. عَوْفٌ) a good manner of tending or pasturing [cattle]: (O, K:) [or rather, simply,] the tending or pasturing [cattle]: so in the saying, إِنَّهُ لَحَسَنُ العَوْفِ فِى إِبِلِهِ [Verily he is one who has a good quality of tending, or pasturing, in respect of his camels]. (TA.) عُوَافٌ: see عُوَافَةٌ.

أُمُّ عُوَيْفٍ A small creeping thing (دُوَيَّبَةٌ), other than the جَرَادَة [which is termed أُمُّ عَوْفٍ]. (TA.) b2: And, accord. to AHát, أَبُو عَوْفٍ A species of the [beetles called] جِعْلَان [pl. of جُعَلٌ]: it is a small creeping thing (دُوَيْبَّة), dust-coloured, that excavates with its tail and with its two horns, and [then] never appears. (TA.) عُوَافَةٌ (O, K) and ↓ عُوَافٌ (K) The prey which the lion seeks (الأَسَدُ ↓ مَا يَتَعَوَّفُهُ) by night, and which he devours. (O, K.) b2: And (both words, K) A thing that becomes, or has become, an acquisition of any one (O, K, TA) by night. (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.)

طعم

1 طَعِمَهُ, aor. ـَ inf. n. طَعْمٌ and طَعَامٌ, He ate it; namely, food: (K, * TA:) and طَعِمَ, aor. as above, inf. n. طُعْمٌ, with damm, he tasted [a thing]: (K:) or طَعِمَ, aor. as above, (S, Mgh, * Msb,) inf. n. طُعْمٌ, with damm, (S,) or طَعْمٌ, with fet-h, (Msb,) or both, (Mgh,) and مَطْعَمٌ also is an inf. n. of the same verb, (TA,) signifies he ate, (S, Mgh, Msb, *) a thing, (Mgh,) and [app. also he swallowed, for it is said that] it applies to anything that is swallowed easily or agreeably, even to water: (Msb:) and he tasted (S, Mgh, Msb) a thing; (Mgh, Msb;) as also ↓ تطعّم; (S, Mgh, K;) [i. e.] this latter verb signifies he tasted food in order that he might know its flavour; and so ↓ استطعم: (Msb:) and طَعِمَ as meaning he tasted may be used in relation to that which is eaten and to that which is drunk. (L.) Hence, in the Kur [xxxiii. 53], فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا And when ye shall have eaten [disperse yourselves]. (S, * TA.) And you say, فُلَانٌ قَلَّ طُعْمُهُ, meaning [Such a one,] his eating [was, or became, little]. (S.) The saying in the Kur [ii. 250], وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّى means But whoso does not taste it, (S, Msb, * TA,) he is of my followers, (Bd, Jel,) or is at one, or in union, with me: (Bd:) or, accord. to Zj, the meaning is, بِهِ ↓ لَمْ يَتَطَعَّمْ [app. meaning does not refresh himself with it as though with food]: (TA:) or, as some say, the passage in which it occurs denotes a prohibition to take aught save as much as is laded out with the hand; and when water has with it something that is chewed, one says of it يُطْعَمُ. (Er-Rághib, TA.) تَطْعَمْ ↓ تَطَعَّمْ i. e. Taste thou, (S, Mgh, K,) then thou wilt have desire, or appetence, (Mgh,) or so that thou mayest have desire, or appetence, and mayest eat; (S, K;) or taste thou the food, for it will induce thee to eat it; (IB, TA;) is a prov., (IB, Mgh, TA,) said to him who refrains from an affair; meaning, commence it, for thy doing so will invite thee to finish it. (IB, TA.) b2: الطَّعْمُ signifies also The eating with the central incisors: one says, إِنَّهُ لَيَطْعَمُ طَعْمًا حَسَنًا [Verily he eats well with the central incisors]. (TA.) b3: مَا يَطْعَمُ آكِلُ هٰذَا الطَّعَامِ, (K, * TA,) a phrase mentioned by ISh, (TA,) means (tropical:) The eater of this food does not become satisfied in stomach. (K, * TA.) b4: طَعِمَ said of a branch, or shoot, (tropical:) It received ingraftment. (ISh, K, TA.) b5: and [hence, perhaps,] طَعِمَتْ عَيْنُهُ (assumed tropical:) [His eye had a mote cast into it: see 4]. (TA.) b6: طَعِمَ عَلَيْهِ, (K, TA,) inf. n. طُعْمٌ, (K, * TA,) which, in the K, is improperly disjoined from its verb, [as though it were a simple subst.,] (TA,) i. q. قَدَرَ [i. e. He had power over him, or it; or he had power, or ability, to do it, &c.]. (K, TA.) 2 طَعَّمَ see 4, in three places. b2: طعّم, (K, TA,) inf. n. تَطْعِيمٌ, (TA,) said of a bone, means (assumed tropical:) It had, or contained, marrow. (K, TA.) [Used in this sense, it may be regarded as a trans. v. of which the objective complement is understood; as though signifying It fed.]3 طَاعَمْتُهُ I ate with him. (TA.) b2: and [hence] طَاعَمَا, said of two pigeons, (tropical:) They billed; the male bird inserting his mouth [or bill] into that of his female; as also ↓ تَطَاعَمَا. (K, TA.) 4 اطعمهُ, (Msb, K,) or اطعمهُ الطَّعَامَ, (S,) [inf. n. إِطْعَامٌ,] He fed him; or gave him to eat, or gave him food; (Msb, K;) [and so, accord. to modern usage, ↓ طعّمهُ.] b2: And [hence] اطعمهُ signifies also (tropical:) He supplied him with the means of subsistence: whence, in the Kur [li. 57], وَمَا أُرِيدُ

أَنْ يَطْعِمُونِ i. e. (tropical:) And I desire not that [they, meaning] any of my servants should supply me with the means of subsistence; for I am the supplier of the means of subsistence. (TA.) b3: And أَطْعَمْتُكَ هٰذِهِ الأَرْضَ (assumed tropical:) I have assigned to thee as a طُعْمَة [q. v.] this land. (TA.) It is said of the Prophet, أَطْعَمَهُمْ طُعْمَةً (assumed tropical:) [He assigned to them, or gave them, a طعمة]: accord. to Aboo-Haneefeh, الإِطْعَامُ signifies peculiarly (assumed tropical:) the lending of land for cultivation: but it is said on the authority of Mo'áwiyeh, إِنَّهُ أَطْعَمَ عَمْرًا خَرَاجَ مِصْرَ, meaning (assumed tropical:) that he gave 'Amr as a طُعْمَة the خراج [or land-tax] of Egypt. (Mgh.) b4: See also 10. b5: اطعم الغُصْنَ, (ISh, K,) inf. n. إِطْعَامٌ, (TA,) (tropical:) He ingrafted upon the branch, or shoot, a branch, or shoot, of another tree; (ISh, K, TA;) as also ↓ طعّمهُ, [which is more commonly used in this sense,] (K,) inf. n. تَطْعِيمٌ. (TA.) [And ↓ طعّمهُ is now used as meaning also (assumed tropical:) He inoculated him.] b6: And أَطْعَمْتُ عَيْنَهُ قَذًى (assumed tropical:) [I cast a mote into his eye]. (TA.) [b7: See also a verse cited voce عِقْبَةٌ.] b8: اطعم النَّخْلُ (tropical:) The palm-trees had ripe fruit, (S, K, TA,) such as might be eaten: or bore fruit: (TA:) or اطعمت الشَّجَرَةُ the tree had ripe fruit: (Msb:) or اطعمت الثَّيَرَةُ the fruit became ripe. (Mgh.) 5 تَطَعَّمَ see 1, in three places: and see also an ex. voce ضَارٍ, in art. ضرو and ضرى.6 تطاعيوا They (a party on a journey) ate with, or at the tent of, [meaning, of the food of,] this man on one occasion of alighting, and another man on another occasion of alighting; each one of them having his turn to supply the food of one day: like تناوبوا and تنازلوا. (ISh, TA in art. نوب.) b2: See also 3. b3: [Hence,] one says of two persons in conformity, تَطَاعَمَا, meaning (assumed tropical:) They acted as do the two [billing] pigeons. (TA.) 8 اطّعم البُسْرُ, (K,) or اطّعمت البُسْرَةُ, (S,) (assumed tropical:) The ripening dates, or the ripening date, acquired flavour, (S, K, TA,) and became ripe, so as to be eaten. (TA.) b2: [Hence,] one says, هُوَ رَجُلٌ لَا يَطَّعِمُ (tropical:) He is a man who will not become well disciplined, in whom that which should improve him will not produce an effect, (K, * TA,) and who will not become intelligent. (TA.) 10 استطعمهُ He asked him to feed him. (S, Mgh, Msb.) b2: [Hence,] اِسْتَطْعَمَتُهُ الحَدِيثَ (assumed tropical:) I asked him to relate to me the narrative, or tradition: or to make me to taste the savour of his discourse. (TA.) b3: And إِذَا اسْتَطْعَمَكُمُ الإِمَامُ

↓ فَأَطْعِمُوهُ (tropical:) When the امام [or leader in prayer] desires you to tell him what he should say, (S, Mgh, K, TA,) being unable to proceed (Mgh, TA) in reciting the prayer, (TA,) do ye tell him what he should say, (S, Mgh, K, TA,) and prompt him, as though putting the recitation into his mouth like as food is put in: (TA:) a saying of 'Alee. (K.) b4: And اِسْتَطْعَمْتُ الفَرَسَ (assumed tropical:) I desired the horse's running. (TA.) b5: See also 1, first sentence.

طَعْمٌ [as an inf. n.: see 1. b2: As a simple subst.,] Taste, flavour, or savour; (S, Msb, TA;) sweetness, and bitterness, and a quality [of any kind] between these two, in food and in beverage: pl. طُعُومٌ. (K.) One says, طَعْمُهُ مُرٌّ [Its taste is bitter], (S, TA,) and حُلْوٌ [sweet], (Msb, TA,) and حَامِضٌ [acid]: and تَغَيَّرَ طَعْمُهُ Its taste became altered from its natural quality. (Msb.) b3: And [Relish, i. e.] a desired quality of food. (S, Msb, K.) One says, لَيْسَ لَهُ طَعْمٌ [It has no relish]: (S:) and لَيْسَ لِلْغَثِّ [What is lean has no relish]: and ↓ طَعَمٌ signifies the same in the dial. of Kiláb. (Msb.) b4: [Hence, (assumed tropical:) An approvable quality in a man.] One says رَجُلٌ ذُو طَعْمٌ (assumed tropical:) A man possessing intelligence, and prudence, or discretion: and مَا بِفُلَانٍ طَعْمٌ وَلَا نَوِيصٌ (assumed tropical:) There is not in such a one intelligence nor activity: and لَيْسَ لِمَا يَفْعَلُ فُلَانٌ طَعْمٌ (assumed tropical:) There appertains not to what such a one does any pleasing quality, nor any place of honour in the heart, or mind: and it is said in a trad., مَا قَتَلْنَا أَحَدًا بِهِ طَعْمٌ مَا قَتَلْنَا إِلَّا عَجَائِزَ صُلْعًا (assumed tropical:) We slew not any one of account, any known person, or any one of rank, or station; [we slew not any but bald-headed old women;] and one may also say in this case ↓ طُعْمٌ, with damm. (TA.) b5: Also A thing that is swallowed easily or agreeably, whether solid, as grains [&c.], or liquid, as expressed juice and oil and vinegar [&c.]; differing from طُعْمٌ, which does not apply to liquids. (Msb.) طُعْمٌ [as an inf. n.: see 1: b2: ] as a subst.: see طَعَامٌ. b3: Also Grain that is thrown to birds. (T, Msb, TA.) And A bait that is thrown to fish. (TA.) b4: طَعَامُ طُعْمٍ means Food that satisfies the stomach of its eater: (ISh, K, TA:) and is said by MF to be for طَعَامُ شَىْءٍ طُعْمٍ. (TA.) The Prophet said of the well Zemzem, إِنَّهَا طَعَامُ طُعْمٍ, meaning Verily it is a satisfier of the stomach of man, (ISh, Msb, TA,) like as is food. (TA.) b5: See also طَعْمٌ.

طَعَمٌ; see طَعْمٌ.

طَعِمٌ: see طَاعِمٌ.

طُعْمَةٌ i. q. مَأْكَلَةٌ, (S, Msb, K, TA,) or رِزْقٌ; (Mgh;) i. e. (assumed tropical:) An assigned, or appointed, means of subsistence; such as a grant of a tract of land; [an allodium so granted;] and a tax, or a portion of a tax or of taxes; and the like: (Mgh, TA:) pl. طُعَمٌ. (Mgh, K.) One says, جَعَلْتُ هٰذِهِ الضَّيْعَةَ طُعْمَةً لِفُلَانٍ (assumed tropical:) [I have assigned this estate as a means of subsistence to such a one]. (S.) [For other exs., see 4.] And it is said in a trad. respecting the inheritance of the grandfather, إِنَّ السُّدْسَ الآخَرَ طُعْمَةٌ لَهُ i. e. (assumed tropical:) The other sixth is a surplus for him beyond his [regular] due. (TA.) b2: Also An invitation to food. (K.) b3: And (tropical:) A mode, or manner, of gain; (S, K, Ta;) as also ↓ طِعْمَةٌ: (TA:) it is like حِرْفَةٌ. (A, TA.) One says, فُلَانٌ عَفِيفُ الطُّعْمَةِ (tropical:) [Such a one is uncorrupt in respect of the mode of gain]: and خَبِيثُ الطُّعْمَةِ i. e. corrupt in respect of the means of gain. (S, TA.) طِعْمَةٌ A way, mode, or manner, of eating: (K, TA:) Lh explains it as meaning a way, mode, or manner, of acting or conduct, without saying in eating or in any other thing. (TA.) One says, فُلَانٌ حَسَنُ الطِّعْمَةِ وَالشِّرْبَةِ [Such a one is good, or comely, in respect of the way, mode, or manner, of eating and of drinking]. (A 'Obeyd, S, TA.) And فُلَانٌ طَيِّبُ الطِّعْمَةِ (tropical:) [Such a one is accustomed to eat nothing but what is lawful], and خَبِيثُ الطِّعْمَةِ accustomed to eat nothing but what is unlawful. (TA.) See also طُعْمَةٌ.

طَعَامٌ [as an inf. n.: see 1. b2: As a subst.,] Food, (S, Nh, Mgh, Msb, K,) of any kind; (Nh, TA;) like as شَرَابٌ signifies beverage [of any kind]: (Mgh, Msb:) and especially wheat, (S, Nh, Mgh, Msb, K,) to which it is applied by the people of El-Hijáz; (Msb, TA;) and barley; (Nh, TA;) [and corn in general; thus applied to millet in the present day in some parts of Arabia, as, for instance, in El-Yemen; (see مِيرَةٌ;)] and dates, (Nh, Mgh, TA,) when said not to mean wheat; (Mgh, TA;) &c.: (Nh, TA:) and in the Expos. of the “ Shifè,” it is said to be applied to (tropical:) other than food tropically: (TA:) and ↓ طُعْمٌ signifies the same; (S, Mgh, Msb, K;) as also ↓ مَطْعَمٌ; (Ham p. 166, and K; *) of which the pl. is مَطَاعِمُ: (Ham ubi suprà:) one says, هُوَ يَحْتَكِرُ المَطَاعِمَ, meaning [He collects and withholds] wheat [waiting for a time of scarcity and dearness]: (A, TA:) the pl. of طَعَامٌ is أَطْعِمَةٌ, (Mgh, Msb, K,) and pl. pl. أَطْعِمَاتٌ. (K.) [It often means A meal, or repast.] طَعَامُ البَحْرِ means That from which the water [of the sea, or of the great river,] has receded, leaving it, so that it is taken without fishing: or, as some say, anything that is irrigated by the water of the بحر [i. e. great river], and consequently vegetates: so says Zj. (TA. [See the Kur v. 97.]) طَعُومٌ and ↓ طَعِيمٌ, applied to a slaughtered camel or she-camel, (assumed tropical:) Such as is between the lean and the fat: (Fr, S, K:) or the former, so applied, signifies fat: and each, applied to a sheep or goat (شاة), having somewhat of fat: (TA:) and the former, as also ↓ مُطَعِّمٌ and ↓ مُطَّعِمٌ [in the CK مُطَّعَمٌ], signifies (tropical:) thus, applied to a he-camel and to a she-camel, (K, * TA,) as also ↓ طَعِيمٌ: or a she-camel having in her a little marrow: or in the flesh of which is found the flavour of fat, by reason of her fatness. (TA.) Accord. to Aboo-Sa'eed, one says, لَكَ غَثُّ هٰذَا وَطَعُومُهُ i. e. (assumed tropical:) [Thine is, or shall be, the lean of this] and the fat thereof. (TA.) And مُخٌّ طَعُومٌ means (assumed tropical:) Marrow in which is found the flavour of fatness. (TA.) طَعِيمٌ: see the next preceding paragraph, in two places. b2: Also, applied to water, i. q. شَرُوبٌ [q. v.]. (TA in art. شرب.) طَعُومَةٌ A sheep, or goat (شاة) that is confined to be eaten. (K.) طَعَامِىٌّ A seller of طَعَام [app. as meaning wheat, or corn]. (TA.) طَاعِمٌ Eating: and tasting. (S.) b2: And (tropical:) A man having a good state, or condition, in respect of food; as also ↓ طَعِمٌ; (K, TA;) [each] a possessive epithet in this sense; on the authority of Sb. (TA.) b3: أَنَا طَاعِمٌ عَنْ طَعَامِكُمْ, thus in the A and K, but in the L غَيْرَ طعامكم, (TA,) means (tropical:) I am in no need of your food. (K, TA.) مَطْعَمٌ [as an inf. n.: see 1. b2: As a subst.,] A place of eating: (Har p. 345:) [and a time thereof:] syn. مَأْكَلٌ. (TA.) b3: See also طَعَامٌ. b4: And see also مُسْتَطْعَمٌ.

مُطْعَمٌ [Fed. b2: And hence,] (tropical:) Supplied with the means of subsistence. (S, K, TA.) b3: [Hence,] one says, إِنَّكَ مُطْعَمٌ مَوَدَّتِى, meaning مَرْزُوقٌ مَوَدَّتِى

[i. e. (tropical:) Verily thou art gifted with my love, or affection]. (TA.) مِطْعَمٌ That eats vehemently: (S, K:) fem. with ة: (K:) the former applied to a man; (S, TA;) and the latter, to a woman, and extr., [said to be] the only instance of the kind except مِصَكَّةٌ. (TA.) مُطْعَمَةٌ or مطْعَمَةٌ: see the next paragraph, each in two places.

مُطْعِمَةٌ, (S, K,) like مُحْسِنَةٌ, (K,) [i. e.] with kesr to the ع, accord. to IAar, (S,) and like مُكْرَمَةٌ, (K, [i. e. ↓ مُطْعَمَةٌ, but I think it most probable that it is correctly ↓ مِطْعَمَةٌ, like مِكْسَحَةٌ

&c., as being the name of an instrument, agreeably with a remark respecting it in what follows,]) (tropical:) A bow: (S, K, TA:) called by the former appellation because it feeds its owner with the game: (IAar, S, TA:) and by the latter appellation because one takes the game by means of it, and often shoots with it. (TA.) b2: And المُطْعِمَةُ, (K, TA,) or, as written by Z, with fet-h, [i. e. ↓ المُطْعَمَةُ, or, as I think more probable, ↓ المِطْعَمَةُ,] (tropical:) The غَلْصَمَة [or epiglottis; because it is said to throw the meat and drink into the gullet]. (K, TA.) And (tropical:) [The place thereof; i. e.] the حَلْق [or fauces; or upper part of the throat]: so in the saying, أَخَذَ فُلَانٌ بِمطعمة فُلَانٍ i. e. (tropical:) Such a one seized the حَلْق of such a one, squeezing it; said only in a case of throttling and fighting. (Az, TA.) b3: And المُطْعِمَتَانٍ (tropical:) The two corresponding anterior toes of a bird; (S, K, TA;) i. e. the two talons with which the bird seizes the flesh-meat. (TA.) مُطَعِّمٌ: see طَعُومٌ. b2: Also (assumed tropical:) Milk that has acquired in the skin a flavour and a pleasant odour: (AHát, K, TA:) and ↓ مُطَّعِمٌ signifies [the same, or] milk that has acquired the flavour of the skin. (TA.) مُطَّعِمٌ: see طَعُومٌ: b2: and see also مُطَعِّمٌ.

مِطْعَامٌ One who feeds others much, (S,) or who has many guests, (K,) and who entertains guests much; (S, K;) applied to a man, (S, TA,) and to a woman: (TA:) [and app. one who eats much: for] قَوْمٌ مَطَاعِيمُ signifies a people, or party, that eat much: or that feed others much. (TA.) مُطَاعَمُ الخَلْقِ i. q. مُتَابَعُ الخَلْقِ [app. (assumed tropical:) Sound, or free from defect, in make]. (TA.) مُسْتَطْعَمٌ The lips of the horse: (S, K, TA:) As says that thinness of the مستطعم of the horse is approved: (S, TA:) but some say that it is the part beneath the مَرْسِن [or place of the halter] of the horse, extending to the extremities of his lips: and مطعم [thus in my original, app. ↓ مَطْعَمٌ, as being the “ place of eating,”] signifies the same. (TA.)