صرف

الصَّرْفُ signifies The turning, or sending, or putting, a thing away, or back, from its way, or course; the causing it to turn away, or back; therefrom; the averting it, or repelling it therefrom: (M:) or the shifting a thing from one state, or condition, to another; (Bd in vi. 105;) and so ↓ التَّصْرِيفُ. (TA.) You say, صَرَفَهُ, (M, K,) or صَرَفَهُ عَنْ وَجْهِهِ, (Msb, TA,) i. e. عَنْ سَنَنِهِ, (TA in art. وجه,) aor. ـِ (M, Msb, K,) inf. n. صَرْفٌ, (M, Msb,) He turned, sent, or put, him, or it, away, or back, &c., (M, K,) from his, or its, way, or course. (M.) And نَفْسَهُ عَنِ ↓ صارف الشَّىْءِ, meaning صَرَفَهَا عَنْهُ [He turned himself away, or back, from the thing]. (M.) and صَرَفْتُ الرَّجُلَ عَنِّى [I turned the man away, or back, or I averted him, or repelled him, from me]. (S.) And صَرَفَ الصِّبْيَانَ He dismissed the boys, or sent them away, syn. قَلَبَهُمْ, (S, K,) from the school: (K:) or صَرَفْتُ الصَّبِىَّ I let the boy go his way; and in like manner, الأَجِيرَ the hired man. (Msb.) And صَرَفَ اللّٰهُ عَنْكَ الأَذَى [May God avert from thee harm]. (S.) And ↓ اصطرف وَجْهَهُ (K in art. سفو and سفى) [meaning صَرَفَهُ i. e.] He turned away his face. (TK in that art.) صَرَفَ اللّٰهُ قُلُوبَهُمْ, in the Kur [ix. 128], means God hath made them to err in requital of that which they have done: (M, TA:) or God hath turned them away, or may God turn them away, from belief. (Bd.) And سَأَصْرِفُ عَنْ آيَاتِى, in the Kur [vii. 143], means [in like manner] I will requite by causing to err from the direction of my signs. (O, TA.) [And one says also, صَرَفَهُ إِلَى كَذَا He turned him (i. e. another man, or the like, as in the Kur xlvi. 28), or it (for ex. his mind or intention), to such a thing.] b2: [Hence,] صَرَفَ الكَلِمَةَ, (TA,) inf. n. صَرْفٌ, (O,) He declined, or inflected, the word [i. e. the noun] with tenween. (O, TA.) See also 2. b3: [Hence, also,] الصَّرْفُ means The exchanging, or giving in exchange, gold for silver [and the reverse]: because it is turned (يُصْرَفُ) thereby from one metal to another. (M.) Yousay صَرَفَ الدَّرَاهِمَ He exchanged, or gave in exchange, the dirhems for [other] dirhems or for deenárs. (Mgh.) And صَرَفْتُ الذَّهَبَ بِالدَّرَاهِمِ I exchanged, or gave in exchange, the gold for dirhems: (Msb:) and الدَّرَاهِمَ بِالدَّنَانِيرِ [the dirhems for deenárs]. (S.) b4: It is said in a trad. respecting الشُّفْعَة [or the right of pre-emption], إِذَا صُرِفَتِ الطُّرُوقُ فَلَا شُفْعَةَ i. e. When the roads thereof are made distinct [app. by their being turned in different directions, from the house, or piece of land, in question, to the possessions of different proprietors, there is no right of pre-emption]: (TA:) the inf. n. of the verb in this case is صَرْفٌ. (TA.) b5: You say also, صَرَفْتُ المَالَ I expended the property; (Msb;) [and so ↓ صرّفتُهُ; for] التَّصْرِيفُ, (M,) or تَصْرِيفُ الدَّرَاهِمِ, (O,) فِى البِيَاعَاتِ, (M, O, K, *) means the expending of money [in the purchase of articles of merchandise]. (M, O, K. *) b6: And صَرَفْتُ الكَلَامَ I embellished the speech [app. by distorting it, or otherwise altering it]; and ↓ صَرَّفْتُهُ has a similar, but intensive, meaning: (Msb:) or صَرْفُ الحَدِيثِ means the embellishing of discourse, or speech, (A 'Obeyd, S, M, O, K,) by adding in it, (A 'Obeyd, S,) or and adding in it; (M, O, K;) and in like manner صَرْفُ الكَلَامِ: (K: [of which see another explanation voce صَرْفٌ:]) and is [said to be] from الصَّرْفُ in pieces of money, meaning “ the superiority of one over another in value. ” (O, K.) b7: صَرَفَ لِأَهْلِهِ [as though meaning صَرَفَ نَفْسَهُ لِأَهْلِهِ]: see 8. b8: [See also صَرْفٌ, below.]

A2: صَرَفَ الشَّرَابَ, (M, O, K,) inf. n. صُرُوفٌ, (M, TA,) He did not mix the beverage, or wine; (M, O, K, TA;) as also ↓ صرّفهُ, and ↓ اصرفهُ; the last mentioned by Th. (M, TA.) And صَرَفَ الخَمْرَ, (K, TA,) aor. ـِ inf. n. صَرْفٌ, (TA,) [or perhaps this should be صُرُوفٌ, as in the next preceding sentence,] He drank the wine unmixed; (K, TA;) [and so ↓ صَرَّفَهَا; for] تَصْرِيفُ الخَمْرِ, (S, O,) or التَّصْرِيفُ فِى الخَمْرِ, (K,) signifies the drinking of wine unmixed. (S, O, K. [Freytag has erroneously expl. صَرَفَ as meaning simply He drank wine.]) A3: صَرَفَتِ البَكْرَةُ, (S, O, K,) aor. ـِ (S, O,) inf. n. صَرِيفٌ, (S, M, O, K,) The sheave of the pulley caused a sound to be heard on the occasion of the drawing of water: (S, M, * O, K:) and the صَرِيف of the door, and of the tush of the camel, is like that of the sheave of the pulley; (S, O;) [i. e.] the صَرِيف of the door, (M, K,) and of the writingreed (M, Msb) and the like, (M,) is a creaking, or grating; (M, Msb, * K;) and so that of the tush of the camel: (K: [ونابُ البَعِيرِ in the CK is a mistake for ونابِ البعير:]) one says of a man, and of a camel, صَرَفَ بِنَابِهِ, (M, TA,) and صَرَفَ نَابَهُ, (TA,) aor. ـِ inf. n. صَرِيفٌ, He grated his canine tooth [against its opposite] so as to cause a sound to be heard: (M, TA:) the صَرِيف of the stallioncamel is [indicative of] his threatening: (M:) or that of the canine tooth of the she-camel denotes her weariness; and that of the canine tooth of the he-camel, his lust: (IKh, TA:) or the صَرِيف of the stallion is from briskness, liveliness, or sprightliness; and that of the female, from fatigue. (As, TA.) [But] b2: صَرَفَتْ, (IAar, S, M, O, K,) aor. ـِ (S, M, O,) inf. n. صُرُوفٌ (S, M, O, K) and صِرَافٌ, (Lth, Lh, IAar, S, M, O, K,) said of a bitch, (S, O, K,) or of any female having a cloven hoof and of any having a claw, (Lh, M,) or of a ewe or she-goat and of bitch and of a cow, (Lth, TA,) or of any female animal of prey, but mostly of a bitch, (IAar, TA,) signifies She lusted for the male: (Lth, Lh, IAar, S, M, O, K:) and the epithet applied to such an animal is ↓ صَارِفٌ. (Lh, IAar, S, M, O, K.) 2 التَّصْرِيفُ [in its primary acceptation is like الصَّرْفُ in the primary acceptation of the latter, but generally relates to several objects, or is used in an intensive sense]: see 1, first sentence: it signifies The turning of the winds (Lth, O, K, TA) from one state or condition, to another; (O, TA;) or from one direction, or course, or way, to another; (Lth, O, K, TA;) and so of the torrents, and of the horse, and of affairs, and of the verses of the Kur-án; (Lth, TA;) the making of the winds to very, or differ; and so of the clouds; (M;) the changing of the winds to south and north [&c.] and hot and cold [&c.]; (Jel in ii.

159, and xlv. 4;) or the making of the winds to be south and north, and east and west, and to be of various sorts in their kinds: (TA:) or تَصْرِيفُ الآيَاتِ signifies [the varying, or diversifying, of the verses of the Kur-án, by repeating them in different forms; or] the making of the verses of the Kur-án distinct [in their meanings by repeating and varying them, as expl. by many of the expositors in the instances occurring in vi. 46 and 65 and 105, and xlvi. 26]. (O, K.) b2: It signifies also The deriving one word from another [by modification of the form for the purpose of modifying the meaning; including what we term the declining of nouns (like الصَّرْفُ) and the conjugating of verbs]. (O, K.) [The science of التَّصْرِيف in language is commonly termed عِلْمُ

↓ الصَّرْفِ.] b3: In relation to property, or money, see 1, near the middle of the paragraph. b4: And in relation to speech, see 1, near the middle of the paragraph. b5: One says also, صرّف الشَّىْءَ, (M,) inf. n. as above, (TA,) meaning He employed the thing in other [i. e. more] than one way; as though he turned it from one way to another way. (M, TA.) b6: And [hence,] صَرَّفْتُهُ فِى الأَمْرِ, (K,) or فِى أَمْرِى, speaking of a man, (S, O,) i. q. قَلَّبْتُهُ [meaning I employed him to act in whatsoever way he pleased, according to his own judgment or discretion or free will, or I made him a free agent, in the disposal, or management, of the affair, or my affair: or (assumed tropical:) I made him, or employed him, to practise versatility, or to use art or artifice or cunning, in the affair, or in my affair; for the quasi-pass., تصرّف, is said to be from الصَّرْفُ as signifying الحِيلَةُ, and is expl. as syn. with اِحْتَالَ: but the former meaning is the more common: and it is also used as meaning simply I employed him in the managing of the affair, or my affair]. (K.) b7: [Hence also, صرّف الفَرَسَ He exercised the horse.]

A2: صرّف الشَّرَابَ: and صرّف الخَمْرَ: see 1, latter half.3 صَاْرَفَ see 1, third sentence. b2: The inf. n. مُصَارَفَةٌ signifies also (assumed tropical:) The dealing, or buying and selling, with any one بِصَرْفٍ [app. meaning with art or artifice or cunning, or it may perhaps mean in the exchanging of money: see صَيْرَفِىٌّ], (KL.) 4 اصرف الشَّرَابَ: see 1, latter half.5 تصرّف [quasi-pass. of 2: thus,] said of a man's face, It turned about; or was, or became, turned about; syn. تقلّب. (Jel in ii. 139.) b2: And It (a thing) was, or became, employed in other [i. e. more] than one way; as though it were turned from one way to another way. (M.) b3: [Hence,] تصرّف فِى الأَمْرِ, (K,) or فِى أَمْرِى, (S,) quasi-pass. of صَرَّفْتُهُ فِيهِ, (S, * O, K,) thus syn. with تقلّب [meaning He acted in whatsoever way he pleased, according to his own judgment or discretion or free will, or as a free agent, in the disposal, or management, of the affair, or my affair; or he was, or became, employed to do so]: (K:) or it is from الصَّرْفُ as signifying الحِيلَةُ; (S, M, TA;) i. e. it means (tropical:) [he practised versatility, or] he used art or artifice or cunning, in the affair, or in my affair; syn. اِحْتَالَ. (TA [and in like manner Bd in xxv. 20: but the former meaning is the more common: see also 8].) [It is also used as meaning simply He employed himself, or was employed, in the managing of the affair, or my affair; because the management of affairs generally requires the practice of versatility, or the use of art or artifice or cunning.]

b4: [Hence also, said of a horse, He was exercised.]7 انصرف, (S, M, O, K,) inf. n. اِنْصِرَافٌ, (O,) and مُنْصَرَفٌ is also sometimes an inf. n. thereof as well as a n. of place, (S,) quasi-pass. of صَرَفَهُ, (S, M,) said of a thing, (M,) or of a man; (S;) as such signifying It [or he] turned, or went, away, or back, from its [or his] way, or course; or was, or became, turned, or sent, or put, away, or back, therefrom; or averted, or repelled, therefrom: (M:) [or shifted from one state, or condition, to another: (see 1, first sentence:)] or i. q. اِنْكَفَّ; so in the copies of the K; but [this is an inadequate explanation;] the right [or better] explanation is انْكَفَأَ [i. e. he, or it, reverted, or returned; or was, or became, turned away or back]; agreeably with what is said in the O. (TA.) ثُمَّ انْصَرَفُوا in the Kur [ix. 128] means Then they return, or go back, from the place in which they have listened: or then they turn away from doing aught of that which they have heard. (M.) b2: [Accord. to Golius, it signifies also It ran in a small stream; or the like; for he explains it as meaning “ manavit: ” but for this he names no authority. b3: Said of a noun, it means It was inflected, or declined, with tenween.]8 اصطرف (tropical:) He sought, sought after, or sought to gain, sustenance or the like, (M, TA,) and used art or artifice or cunning [in so doing]; (M;) for his family, or household; (M, TA;) as also ↓ صَرَفَ, aor. ـِ you say, صَرَفَ لِأَهْلِهِ [as though meaning صَرَفَ نَفْسَهُ لِأَهْلِهِ] and اصطرف: (M:) or he used art or artifice or cunning (تصرّف) in the seeking of gain: (O, K, TA:) or [meaning thus] you say, اصطرف فِى طَلَبِ الكَسْبِ. (S.) A2: It is also trans.: you say, اصطرف وَجْهَهُ: see 1, first quarter. b2: And اصطرف الدَّرَاهِمَ He procured the dirhems in exchange for [other] dirhems or for deenars. (Mgh.) 10 اِسْتَصْرَفْتُ اللّٰهَ المَكَارِهَ (S, O, K) I begged God to avert from me the things, or events, that are objects of dislike or hatred. (O, K.) صَرْفٌ [as an inf. n.: see 1]. b2: Used as a subst., The evil accidents, mishaps, or calamities, of time, or fortune; [thus expl. as having a pl. signification;] صَرْفُ الدَّهْرِ meaning حَدَثَانُهُ, (S, M, O, K,) and نَوَائِبُهُ, (S, O, K,) or حَوَادِثُهُ; (Msb;) because it [i. e. time, or fortune,] turns things from their way, or course: (M:) [but it seems to be more properly rendered the shifting of fortune, or its shifting about; and to be an inf. n. sometimes used as a simple subst., and therefore having a pl., for] its pl. is صُرُوفٌ. (M, Msb.) In the phrase قَدْ شَحَطَتْ صَرْفُ نَوَاهَا, in a verse of Sakhr-el-Ghei, [ISd says,] he has made it fem. because of its dependance upon النَّوَى [which is fem.; as though the meaning were The afflictions that are the consequence of the course taken by her in her journey have exceeded the bounds of moderation]: (M:) [or it is here made fem. because having the signification of a broken pl., which is fem.:] or the meaning is, قَدْ بَعُدَتْ تَصَرُّفُ وَجْهِهَا الَّذِى أَخَذَتْ فِيهِ [i. e. the shiftingabout of her course that she has taken has become far-extending; صَرْف being thus used as an inf. n.; for the Arabs sometimes make the inf. n. fem., saying أَوْجَعَتْنِى ضَرْبُكَ as well as أَوْجَعَنِى

ضَرْبُكَ; (see EM p. 157;) and this I think the most preferable explanation]. (Skr in his Expos. of the Poems of the Hudhalees, p. 14 of the vol. edited by Kosegarten.) b3: Also Repentance. (S, M, O, Msb, K.) [See a phrase below, in which this and other meanings are assigned to it.] b4: And (tropical:) Art, artifice, or cunning. (Yoo, S, M, O, K, TA.) Hence, in the Kur [xxv. 20], فَمَآ

يَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا (tropical:) [And they are not able to put in practice art or artifice or cunning, nor aid]: (S, TA:) or this means and they are not able to avert, or repel, from themselves punishment, (O, K, TA,) nor to aid themselves. (O, TA.) b5: And Excellence, or superiority, of a dirhem, (S, M, Mgh, O, Msb, K,) and of a deenár, (M,) over another, (S, M, &c.,) in goodness, (S, Mgh, Msb,) or in value; (M, Mgh, O, K;) as in the saying, بَيْنَ الدِّرْهَمَيْنِ صَرْفٌ [Between the two dirhems is a difference of excellence], because of the [superior] goodness of the silver of one of them: (S:) and in like manner, of speech; (O, K;) as in the saying فُلَانٌ لَا يَعْرِفُ صَرْفَ الكَلَامِ Such a one knows not the excellence of speech over other speech: (O:) and [in like manner] one says, لِهٰذَا عَلَى هٰذَا صَرْفٌ There is, or pertains, to this, an excess, and an excellence, over this; for when one is judged to excel, it, or he, is turned aside from its, or his, likes, or fellows. (O, K. *) b6: And The night; and the day: (K:) [because of their interchanging:] الصَّرْفَانِ signifies the night and the day; (S, O, K;) as also ↓ الصِّرْفَانِ; (K;) the latter accord. to Ibn-'Abbád; (O;) like الصِّرْعَانِ, with kesr also [as well as with fet-h]. (TA.) b7: In the saying (S, M, O, Msb) of the Arabs, (M,) or of the Prophet, (O, Msb,) in a certain trad., (K,) لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ [Neither صَرْف nor عَدْل shall be accepted from him], (S, M, * O, Msb, *) by صَرْف is meant repentance; (S, M, O, Msb, K;) and by عَدْل, ransom: (M, Msb, K:) or by the former, art, or artifice, or cunning; (Yoo, S, M, O, K;) and by the latter, ransom: (M:) or by the former, acquisition of gain; and by the latter, ransom: (K:) or by the former, a supererogatory act; (A'Obeyd, M, O, K;) and by the latter, an obligatory act: (A'Obeyd, M, K:) or vice versâ: (K:) or by the former, weight; and by the latter, measure: (M, O, K:) or by the former, deviation; and by the latter, a right, or direct, course: (IAar, M:) or by the former, مَا يُتَصَرَّفُ فِيهِ [app. meaning an evasive artifice]; and by the latter, a like: (Th, M:) or by the former, value, or price; and by the latter, a like; the saying originally relating to the bloodwit (الدِّيَة): one says, لَمْ يَقْبَلُوا مِنْهُمْ صَرْفًا وَلَا عَدْلًا, i. e. They did not accept from them a bloodwit, nor did they slay one man for him, of their people, who had been slain; but they required from them more than that; for the Arabs used [often] to slay two men, and three, for one man; when they slew a man for a man, that was العَدْل with them; and when they took a bloodwit, having turned from the blood to another thing, that was صَرْف, i. e. the value, or price, was صَرْف: then the saying was applied in relation to anything, so as to be proverbially used in the case of him who was to render more than was incumbent on him: it has also been said that by صَرْف is meant [in the saying cited above] something additional, or in excess; but this is nought. (M.) صِرْفٌ: see its dual in the next preceding paragraph, near the middle.

A2: Also Pure, unmixed, or free from admixture; (S, M, Mgh, O, Msb, K;) applied to wine, (S, M, O, Msb, K,) or beverage, as meaning unmixed, (S, M, O, Msb,) and so ↓ مَصْرُوفٌ, (O, K,) and to other things, (K,) to blood, and to phlegm, (TA,) and to anything (M, Msb) as meaning free from turbid foulnesses: (Mgh, * Msb:) and ↓ صَرِيفٌ likewise signifies anything having in it no admixture. (TA.) A3: And A certain dye, (Msb,) a red dye, (S, O, K,) with which the thongs, or straps, of sandals are dyed, (S, O,) or with which the hide is dyed: (Msb:) or a certain red thing with which the hide is tanned (يُدْبَغُ [perhaps a mistranscription for يُصْبَغُ]). (So in a copy of the M.) الصَّرْفَةُ One of the Mansions of the Moon; [the Twelfth Mansion;] a single very bright star, β of Leo,] (S, O, K, and Kzw in his Descr. of the Mansions of the Moon,) by which are some small evanescent stars; (Kzw;) over against, (بِتِلْقَآء, so in my copies of the S,) or following, (O, K and Kzw ubi suprà,) الزُّبْرَة; (S, O, K, Kzw;) [i. e.] it is a single star behind the خَرَاتَانِ of the Lion; (M;) it is on the hinder part of the tail (ذَنَب) of the Lion; [wherefore it is called by our astronomers Deneb;] and is also called the قُنْب, which means the sheath of the penis, of the Lion: (Kzw in his Descr. of Leo: [in the S and O, erroneously, “the قَلْب of the Lion: ”]) [it rose aurorally, in Central Arabia, about the commencement of the era of the Flight, on the 8th of Sept., O. S.; and set aurorally on the 9th of March:] Ibn-Kunáseh says, (M,) it is called الصَّرْفَةُ because of the turning away of the cold (S, M, O, K) from the heat, (M,) and the coming of the heat, (S, O,) accord. to the [O and] K at its rising, but [as] IB says, correctly because of the turning away of the heat [at its rising], and the coming of the cold: (TA:) [i. e., correctly,] it is thus called because of the turning away of the cold at its setting in the early mornings, and the turning away of the heat at its rising from beneath the rays of the sun in the early mornings: (Kzw in his Descr. of Leo:) when it rises before the dawn, that is the beginning of autumn; and when it sets with the rising of the dawn, that is the beginning of spring. (M.) [Hence,] الصَّرْفَةُ is [called] نَابُ الدَّهْرِ الَّذِى

يُفْتَرُّ, (Ibn-'Abbád, O, K,) or نَابُ الدَّهْرِ الَّذِى يَفْتَرُّ عَنْهُ [The dog-tooth of time, or fortune, which it shows smiling]: for when الصرفة rises, [a mistake for “ sets, aurorally,”] the blossoms come forth and the herbage attains its full height: (M and K in art. فر:) in the T it is said that الصَّرْفَة is called by the Arabs نَابُ الدَّهْرِ [the dog-tooth of time, or fortune,] لِأَنَّهُ يَفْتَرُّ عَنِ البَرْدِ وَعَنِ الحَرِّ فِى

الحَالَتَيْنِ [i. e. because it smiles revealing (the advent of) the cold and (that of) the heat, in its two states (of auroral rising and setting)]. (TA.) A2: صَرْفَةٌ also signifies A certain kind of bead (خَرَزَةٌ); (Lh, S, M, O, K;) mentioned among those by means of which men are captivated, or fascinated, or restrained by women from other women; (S, O, K; *) or by means of which men are conciliated, so as to be turned thereby from their ways of acting or conduct or the like. (Lh, M.) A3: And A bow having upon it a black mark or spot (شَامَةٌ سَوْدَآءُ), the arrows of which, when they are shot, will not hit the object of aim. (O, K.) A4: And one says, حَلَبْتُ النَّاقَةَ صَرْفَةً, meaning I milked the she-camel in the early morning, between dawn and sunrise, and then left her until the like time of the morrow. (O, K. *) الصَّرَفَانُ Death; (M, K;) a name of death. (IAar, O.) A2: And صَرَفَانٌ signifies Lead; syn. رَصَاصٌ: (S, Msb, K:) or رَصَاصٌ قَلْعِىٌّ [q. v.]: (M:) and (K) accord. to Ibn-'Abbád, (O,) copper; syn. نُحَاسٌ. (O, K.) A3: And A sort of dates; (S, M, O, Msb;) a heavy sort of dates: (K:) n. un. with ة: (M:) AHn says, (M, O,) on the authority of certain of the Arabs, (O,) that the صَرَفَانَة is a red date, like the بَرْنِيَّة, (M, O, Msb,) but (M, O) hard to be chewed, (M, O, K,) tough, (M, O,) and the heaviest of all dates: (M, O, Msb:) persons having households and slaves and hired men provide it, because of its satisfying quality, (O, K, [but for لجرآتِهَا in the O, referring to the n. un., and لِجَزَاتِهَا in copies of the K, and لجِزايَتِها in the CK, I read لِجَزَائِهَا, which is evidently the right reading, and agrees with what here follows,]) and its standing in great stead: (O, K:) or it is the [sort of dates called] صَيْحَانِىّ [q. v.]: (K:) AHn says, En-Nowshajánee told me that the صَرَفَانَة is [called] الصَّيْحَانِيَّةُ in El-Hijáz, and in like manner its palm-tree. (O.) صَرَفَانَةٌ رِبْعِيَّهْ تُصْرَمُ بِالصَّيْفِ وَتُؤْكَلُ بِالشَّتِيَّهْ is one of their proverbs [expl. in art. ربع]. (AHn, O, K.) صَرَفِىٌّ A camel of a certain excellent sort; (M, O, K;) a rel. n.: (O, K:) or it is correctly with د; (O, * K;) i. e. صَدَفِىٌّ [q. v.]: (O:) some say that it is with د; and this is the right. (M.) صَرُوفٌ A she-camel that makes a grating, or creaking, sound with her tushes, or canine teeth. (S, O, K.) صَرِيفٌ inf. n. of 1 in the senses expl. in the last sentence but one of the first paragraph [q. v.]. (S, M, &c.) A2: See also صِرْفٌ. b2: Applied to milk, (S, M, O, K,) Just milked; (K;) brought away from the udder while hot, (S, M, O,) when milked. (S, O.) b3: Also Dry سَعَف [or palmbranches]: n. un. with ة: (AHn, M:) [i. e.]

↓ صَرِيفَةٌ signifies a dry سَعَفَة. (K.) And AHn says, (M, O,) in one place, (M,) الصَّرِيفُ signifies, (M, O, K,) as some assert, (O,) What has become dry, of trees; (M, O, K;) like الضَّرِيعُ; (M;) called in Pers\. حُذْخُوش, (so in copies of the K, in the CK خُدْخُوش, and in the O الخَذْخُوَش, [all app. mistranscriptions, for I find nothing like them in Pers\. except partially, i. e. خُوش meaning “ dry,” like خُشْك,]) and also called [in Arabic] القَفْلَةُ [the tree that has become dry]. (O.) [See also صَرِيعٌ, with the unpointed ص.]

A3: Also Silver: so in a verse cited voce إِنْ (page 107, third col.): (ISk, S, O:) or pure silver. (K.) A4: See also the next paragraph.

صَرِيفَةٌ: see the next preceding paragraph.

A2: Also A thin, round cake of bread; syn. رُقَاقَةٌ: pl. صُرُفٌ and صِرَافٌ and [coll. gen. n.] ↓ صَرِيفٌ. (K.) خَمْرٌ صَرِيفِيَّةٌ Wine of صَرِيفُونُ, (S, O, K,) a place, (S, O,) i. e. a town, (O,) in El-' Irák, (S, O,) in the Sawád of El-' Irák near 'Okbarà, (O, TA;) not, as it is implied in the K, from another of the same name in Wásit: (TA:) or, as some say, wine just taken from the دَنّ [or jar]; like [as one says] لَبَنٌ صَرِيفٌ. (O, K.) صَرَّافٌ: see صَيْرَفِىٌّ: A2: and see also صَارِفٌ.

صِرِّيفٌ: see the next paragraph.

صَارِفٌ [act. part. n. of 1: as such having, among other meanings, the meaning of Grating, or creaking; or making a grating, or creaking, sound: and so ↓ صَرَّافٌ, but properly in an intensive sense; for] the dual of صَرَّافٌ is used by the poet Aboo-Khirásh as meaning two thongs of a sandal that make a creaking sound: (M:) [and ↓ صِرِّيفٌ likewise means making a creaking sound with the teeth: so accord. to Freytag, from Jereer.] One says, مَا فِى فَمِهِ صَارِفَةٌ, meaning He has not in his mouth a canine tooth [lit. a grater or creaker; for سِنٌّ صَارِفَةٌ a tooth that makes a grating, or creaking, sound]. (M.) A2: See also 1, last sentence.

صَارِفَةٌ: pl. صَوَارِفُ: see تَصَارِيفُ, below.

صَيْرَفٌ One who practices art or artifice or cunning, in the disposal, or management, of affairs; (S, M, O, K;) as also ↓ صَيْرَفِىٌّ; (S, O, K;) which latter is applied by the poet Suweyd Ibn-Abee-Káhil El-Yeshkuree [in the like sense] as an epithet to a tongue, in his saying, وَلِسَانًا صَيْرَفِيًّا صَارِمًا كَحُسَامِ السَّيْفِ مَا مَسَّ قَطَعْ

[And a cunning, sharp tongue, like the edge of the sword, what it touches it cuts]. (S, O.) b2: See also what next follows.

صَيْرَفِىٌّ i. q. ↓ صَرَّافٌ, (S, M, O, Msb,) or صَرَّافُ دَرَاهِمَ, (K,) and so ↓ صَيْرَفٌ, (M, Msb, K,) i. e. A money-changer; (M, Msb, TA;) except that صَرَّافٌ has an intensive signification [app. as meaning a skilful money-changer, and hence it is often used in the present day as meaning a banker]: (Msb:) all are applied to him who knows and distinguishes the relative excellence, or superiority, of pieces of money: (Mgh:) these appellations are from المُصَارَفَةُ, (S, O,) or from التَّصَرُّفُ, (M,) or from صَرْفٌ meaning “ excellence,” or “ superiority,” of one dirhem [or deenár] over another, (Mgh, and Msb on the authority of IF in relation to the first,) because such as excels, or is superior, is turned aside from the deficient: (Mgh:) the pl. is صَيَارِفَةٌ (S, M, O, K) and صَيَارِفُ (M) and صَيَارِيفُ, this last occurring in poetry, (S, M, O, K,) by poetic license, for the sake of the measure. (S, O.) b2: See also صَيْرَفٌ.

تَصَارِيفُ الأُمُورِ [and صَوَارِفُهَا pl. of ↓ صَارِفَةٌ] The varieties, or vicissitudes, of affairs or events. (M, TA.) مَصْرِفٌ A place of turning away or back: [see also مُنْصَرَفٌ:] hence, in the Kur [xviii. 51], وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا, (TA,) meaning [And they shall not find] a place to which to turn away, or back, from it: (Bd, Jel:) or, a turning away, or back, from it: (Bd:) pl. مَصَارِفُ. (TA.) مَصْرُوفٌ [pass. part. n. of 1: see its verb: b2: and] see مُنْصَرِفٌ: A2: see also صِرْفٌ.

مُتَصَرَّفٌ i. q. مُتَقَلَّبٌ [as meaning Place, or scope, or room, for free action]. (A, voce سَرْبٌ [q. v.]; and so in the Fáïk.) مُتَصَرِّفٌ is an epithet applied to a verb [as meaning That is perfectly inflected], opposed to جَامِدٌ [q. v.]. (TA, voce قَدْ.) b2: [ظَرْفٌ مُتَصَرِّفٌ and طَرْفٌ غَيْرُ مُتَصَرِّفٍ signify the same, respectively, as ظَرْفٌ مُتَمَكِّنٌ and ظَرْفٌ غَيْرُ مُتَمَكِّنٍ: see art. مكن. b3: وَكِيلٌ مُتَصَرِّفٌ, means A factor, an agent, or a deputy, who acts according to his own free will in the disposal, or management, of an affair.]

مُنْصَرَفٌ is a n. of place, [meaning A place of turning away or back, like مَصْرِفٌ,] as well as an inf. n. [of 7]. (S.) مُنْصَرِفٌ and غَيْرُ مُنْصَرِفٍ denote the two different sorts of nouns, (O, K,) meaning, respectively, [like ↓ مَصْرُوفٌ and غَيْرُ مَصْرُوفٍ,] Inflected, or declined, with tenween, and not so inflected or declined. (O, TA.)

صرف: أعاد الشخص. أو لعلها: حاول تهدئته انظر أخبار ص134).
صرف: انفق (معجم الادريسي) وبذل (بوشر) ويقال: صرف ماله وأوقاته في. أي انفق ماله على الشيء (فليشر في تعليقه على المقري 1: 367، بريشت ص184).
صَرَف وحدها بمعنى صرف المال (معجم لين) وانفق (بوشر) وأدْى، وفي سدّد (هلو) صرف على نفسه في تحصيل اللوازم: تزود بما يحتاج إليه (بوشر).
صرف على فلان: أعاد إليه الشيء. ففي كرتاس (ص127): ولم يصرف على أهل نبلة شيئاً من جميع ما اخذ لهم. وفي الخطيب (ص177): صرف عليه الثَمَن. وفي أماري (ديب ص189): تُصْرَف السلعة على التاجر. أي أن التاجر لا يستطيع تصريف البضاعة لأنه لا يجد من يشتريها. وفي أماري (ديب ص92، 104): وان كلّ سلعة يؤدّون عشرها ثم تُصْرَف عليهم فيحتملونها إلى بلد غير البلد الذي عُشِرت فيه لا يكون عليهم فيها عُشُر إذا صحَّ ذلك.
وفيه (ص93) وهي عبارة غير صحيحة: وإذا صرف بيشاني سلعة على نفسه في الديوان فلا يؤدّي عليها إلا ترجمة واحدة، بدل: وإذا صُرِف على بيشاني سلعة في الديوان الخ.
ولعل فوك يريد هذا المعنى حين ترجم صرف وصرف على بما معناه: رفض وأبى وأنكر وامتنع على.
صرف بينهم وصرف المادَّة: لاءم، وفَق بين، أصلح ذات البين. وصرف بينهم: وفَقَّ بينهم، أصلح ذات البين (بوشر).
صَرَّف (بالتشديد). تصريف عقوباته: وتنفيذ عقوباته التي أمر بها (دي سلان المقدمة 2: 14).
صَرَّف: صرف. أنفق (معجم الإدريسي، فوك، كرتاس ص30، 40).
صَرَّف: دفع، سدد، أدى، (ففي سلوك 233: 72): هذه الأهب. تُصرَّف من الخزانة أي هذه ثياب تصرف من الخزانة.
صَرَّف: والعامة تقول: صرَّف الماء أي باله (محيط المحيط).
صَرَّف: ردّ، دفع، رفض، طرح، استبعد. صدَّ. ففي القلائد (ص209): وكان دينه (كان يهودياً) يستبعده عن الشرف والمكانة التي تؤهله لها كفاءته وموهبته. وكانت تُصَرّفه تصريف المَهِيض أي كانت ترده عن وجهه كما يرد الصياد الصقر المكسور الجناح (القلائد ص209).
صَرَّف: لاءم، صالح، وفّق (ألكالا).
صَرَّف: رسم، سام، رقاه إلى درجة القسوس (بوشر، همبرت ص154).
صارف فلاناً: حاول أن يصرفه ويردّه عن قصده (عباد 2: 162).
صارف: دفع، أدّى، سدّد، قضى. ففي تاريخ البربر (1: 583): كايَلَه بصاع الوفاق وصارَفَه نَقْد المُصانَعة.
صارف: التفت إلى، التجأ إلى. ففي تاريخ البربر (1: 596): وحذا حذو جيرانه في الامتناع على السلطان ومصارفة الاستبداد وانتحال مذاهب الإمارة وطرقها.
أصرف: صَرَف: (محيط المحيط) واصرفه: ردّه عن وجهه وكفاه ودفعه. ورفته وسرّحه وفصله من عمله (بوشر).
أصرف العساكر: أذن لهم في ترك الجندية، وسرّحهم (بوشر).
أصرف: أنجز، حلّ مشكلة (ألكالا).
أصرف عن: حاد عن (بوشر).
أصرف: بدّد، بذّر، أسرف، بعثر (همبرت ص219).
تصرَّف. تصرَّفت الأحوال: تقلّبت الأحوال وتغيّرت (تاريخ البربر 1: 473).
تصرَّف: احتال وتقلّب في الأمر واستخدم. ويقال تصرَّف فيه وبه (معجم الادريسي، فاندنبرج ص21 رقم3) وفي دلابورت (ص12): تنجم تتصرّف فيْ: تستطيع أن تستخدمني. وتصرّف في ماله: تمتع بماله (بوشر).
تصرّف: استخدم، استعمل. ويقال: تصرف به وفيه ومنه (؟) (معجم الادريسي) ومنه تصرف فيه: انفقه وصرفه (أماري ديب ص92).
تصرّف فيه: استعمله غذاءً، تغذى به واقتات (معجم الادريسي).
تصرَّف: تجر، تاجر. ويقال: تصرّف به وفيه (معجم الادريسي، فوك).
تصرَّف: استُخْدِم، استُعْمِل (معجم الادريسي، فوك) ويقال: تصرّف له ومعه.
تصرّف في: اشتغل ب، كرّس وقته ل (معجم الادريسي) وعمل، مارس صنعة (المقدمة 2: 190).
تصرَّف له في حصول شيء أو في شيء: حصل على. ففي ألف ليلة (برسل 9: 200): تصرَّفتْ لي في ثلاثة ذهب من الهواء. وفي طبعة ماكن. في حصول ثلاثة.
تصرَّف: تحرّك، ذهب وجاء. وتصرّفات فلان: ذهابه ومجيئه.
تصرَّف بين: فعل هذا مرة وذاك أخرى. ويقال أيضاً إن هذا الشيء أو هذا الاسم تصرَّف في كتابي، أي ذكر فيه عدّة مرات.
ويستعمل الفعل تصرّف عند المؤلف الذي يكتب في موضوعات عديدة وله أسلوب مختلف فيها.
وتصرّف: تسوّل، استجدى، طلب الإحسان، ومعناها الأصلي: تسكَّع هنا وهناك كما يفعل المكّدون والمتشردون (معجم الادريسي).
تصرّف ب: سلك حسب أوامر شخص (معجم الادريسي).
تصرّف: دبَّر، ساس، أدار (معجم الادريسي) ويقال: تصرَّف في تاريخ البربر (1: 522، 561، 2: 478، 479).
تصرَّف: بال. شخّ (فوك).
تصرَّف. والعامة تقول: تصرَّف الرجل بالزوجة أو الجارية: أي وطئها ابتداءً (محيط المحيط).
تصرَّفت: مثل صرفت بمعنى اشتهت الفحل، ويقال تصرَّفت الكلبة. (ألكالا).
تصرْف: انظر فيما يلي المصدر تصرّف واسم الفاعل متصرف.
تصارَف. تصارفوا ب: تبادلوا ب، واستعملوه استعمال النقود (المقدمة 2: 48) ابن بطوطة (4: 378) وفي معجم فوك: تصارف مع.
انصرف: صُرِف، أُنِفق (مملوك 1، 2: 138).
انصرف: عزل عن عمله (فريتاج طرائف 118). استصرف فلاناً: رجاه أن يعود أو أمره بالعودة (عباد 1: 257).
صَرْف: ورد في الحديث: لا يُقْبَل منه صَرْفٌ ولا عَدْل (انظر لين ومعجم البلاذري) وقد أخذ منه قولهم لا رَدّ عليهم صرفا ولا عدلا. (كرتاس ص244) بمعنى: لا يردّون عليهم جواباً مرضياً.
صَرْف: مبادلة، مقايضة نقد بنقد (انظر دي ساسي وقد نقل منه فريتاج) ففي رحلة ابن بطوطة (1: 50) مثلاً: 2500 درهم وصَرْفُها يساوي ألف دينار ذهباً (1: 403، 425، 428). وفي الحيدري (ص28 و): والصرف اثنان وعشرون درهما بدينار يوسفي، أي اثنان وعشرون درهما مصرياً تساوي ديناراً يوسفياً في إفريقية (انظره في مادة راجل).
صَرْف: نقود، كل قطع النقود المعدنية التي تستعمل في التجارة. ففي كتاب الخطيب (15و): وصرفهم فضّة خالصة وذهب إبريز طيب محفوظ.
صَرْف: نقود، قطع النقود الصغيرة من الفضة والنحاس (ألكالا، عبد الواحد ص147، 148، بارت 5: 714) وهذا يذكر كلمة aseref بمعنى النقود ويقول إنها كلمة بربرية. وهي تحريف للكلمة العربية الصرف.
صَرْف: اشتهاء إناث الحيوانات الفحل (برجون) وهو في الأصل مصدر غير أن المصدر في الفصحى غير هذا بهذا المعنى.
باب الصرف: باب الحريم (ابن بطوطة 3: 277، 377).
كاغد الصرف: نوع من الورق ذكره ابن البيطار (1: 128) وفيه: فيصير في قوام كاغد الصرف الممتلئ. وقد سقطت كلمة الصرف من مخطوطة ب.
صرفاً: وقد ذكر ج. ج شولتز ((صِرْفاً: قويم، مستقيم وكافة، أجمع (ابو لولا ص18))). وقد ذهبت جهودي للعثور على هذه العبارة في مخطوطتنا لأبي العلاء المرقمة 1258 وكان يمتلكها شولتز سدى. غير أن هذه اللفظة هي دائماً صَرَفاً في المعجم اللاتيني العربي. فهي فيه في مادة affatim مرادفة كثيراً. وفي مادة Habundater مرادفة جداً. وفي مادة Nimis مرادفة جداً، وفي مادة Satis مرادفة أكيال.
صَرْفة: نقد، قطعة صغيرة من النقود (بوشر).
صَرْفِي: صاحب علم الصرف (محيط المحيط).
صريف: ذو لونين (الكالا).
صِرَافَة: تطواف بمن يراد ختانه قبل الختان، وقد وصفه لين في عادات (1: 310) صَرَّاف: في الإدارة المالية في مصر المستأمن على أموال الخزانة يقبض ويصرف (صفة مصر 11: 2479، 12: 66: فسكيه ص25).
صِريَّف: من يكثر من الصرف (بوشر).
صَرَّافَة وجمعها صرَارف: سلّم، درج (فوك). (فوك).
صَرَّافة: علبة النقود أو الحلى، مكتب صرافة. منضدة ذات مجر، وفي لبنان خزانة ذات مجر، وخزانة التاجر، مجر النقود (بوشر) (بنك)، مصرف (هلو) وفي محيط المحيط: وصرَّافة النقود عند العامّة بيت صغير مستطيل من اللوح يسمَّر في جانبه الأعلى توضع فيه الأمتعة الصغيرة.
صارف: مسرف، مبذر، متلاف (هلو).
صَيْرَفِيَّة: (بنك)، مصرف.
تصرَّف. تصرف كُلّيّ وتصريف كلّي: إطلاق اليد في العمل. إذن بالعمل كما يشاء (بوشر). في تصرّف: أخلص له (بوشر).
تصرّف: تجارة (معجم الادريسي).
تصرّف: إدارة (رولاند).
التصرُّفات: أعمال الرجل المعاقب (المقدمة 2: 277).
أهل التصرُّف من المتصوّفة: وهذه الطبقة من الصوفية الذين يستطيعون التأثير على المخلوقات الأخرى (دي سلان المقدمة 3: 137، 138).
أصحاب التصرّف: الأولياء الذين يتحكمون بالكنوز الخفية (ألف ليلة 3: 420).
تَصْريف. كثير الخوض في التصاريف الوَقْتِيَّةَ. (الخطيب ص71 ق) ومعناها ان هذا الرجل يستفيد من تقلبات الأسعار، كما يستنتج مما يليه.
تَصْريف: رِسامة، سِيامة، ترقية الإنسان إلى درجات كنسية (بوشر) درجات سرار الكهنوت (همبرت ص154).
اصحاب التصريف: الأولياء الذين يتحكمون بالكنوز الخفية (ألف ليلة 3: 421).
تَصريف كُلِيّ: انظرها في مادة تصرُّف.
تصرْيف: احذف من معجم فريتاج كلمة mores التي يذَكرها بمعنى تصاريف معتمداً على ج. ج. شولتز، فهذا العالم ينقل من أماري (ص92): وكان أحواله كلُّها وتصاريفه شبيهة بأحوال المأمون. غير أن تصاريفه هنا بمعنى تصاريف أَمْره (انظر لين وتاريخ البربر 1: 31) وهذه مرادف أحواله.
مَصْرف: لمعرفة معنى مصارف أي مجاري المياه القذرة يَشير ج. ج. شولتز إلى تاريخ جوكتان (ص164).
مَصْرف أفندي: مفتش المالية (باشاليك ص28).
مُصْرف: في المعجم اللاتيني العربي ذكرت كلمة Commissor وقد ذكر مقابل الأولى مُصرِف، ومقابل الثانية مُصْرف في الأذَاء.
مَصْرفيّة: حصَّة تدفع لوجبة الطعام (بوشر).
مُصَرَف: مكلَّف بدفع الضريبة (ألكالا).
مَصْرُوف وجمعها مصاريف: ما يصرف من النفقة (بوشر، همبرت ص2219 محيط المحيط، بركهارت نوبية ص276، وفيه نقود الجيب، صفة مصر 11: 509، هلو، شيرب ديال ص225، 202، مملوك 1، 2: 189 تاريخ البربر 2: 2280، 428) وانظر المقري (1: 229) ففيه ما ذكر في مخطوطة ابن خلدون: ومصارفه (ألف ليلة 1: 288، 3: 204، 212، برسل 10، 283).
مصروف هالك: نفقة صغيرة غير متوقعة (بوشر) ماسك المصروف: أمين الصندوق، مدير المصرف (بوشر).
مصروف كذب: ذكرها بوشر في معجمه مقابل faux-emploi ولا أدري ما يعنيه فهذه الكلمة المركبة غير موجودة بالفرنسية.
مصارفة: مصرف، وعمل مصرفي، تبادل أصحاب المصارف (بوشر).
مُتَصَرَّف = تَصَرُّف وتَجوُّل (معجم الأدريسي).
متصرف: موظف (معجم الادريسي، معجم الطرائف، المقري 1: 361) وبخاصة موظف في ديوان المالية (الفخري ص370، 373، 381).
متصّرف: مدير مكلف بجباية الضرائب (ابن بطوطة 3: 388) وفي تاريخ البربر 2: 373): المتصرفون ويظهر أن معناها خدم القصر.
متصرّف: في أيامنا هذه اسم موظف فوق الباشا ودون المشير (محيط المحيط).
المتصرّفة: عند الحكماء: قوة تطلق على حسّ من الحواسّ الباطنة من شأنها تركيب الصور والمعاني وتفصيلها والتصرّف فيها واختراع أشياء لا حقيقة لها (محيط المحيط).
مُتَصرَّف. متصرفات: تجارة. (معجم الادريسي).
مُتَصرَفيّة: مأمورية المتصرف (محيط المحيط).
مُنصرَف: سفر، انصراف، رحيل، ذهاب. (معجم البلاذري).
مُنْصَرف: عند المنجمين هو الكوكب الذي ينصرف عن الاتصال (محيط المحيط).

سخر

1 سَخِرَ مِنْهُ, (Fr, Akh, S, A, Msb, K,) and بِهِ, (Az, Akh, S, Msb, K,) like as one says ضَحِكَ مِنْهُ and بِهِ, and هَزِئَ مِنْهُ and بِهِ, (Akh, S,) but the former is the more chaste, (En-Näwawee, TA,) and is that which occurs in the Kur ix. 80, and xi. 40, [&c.,] (TA,) and J says that the latter is the worse of the two, (S,) and Fr disallows it absolutely, (TA,) aor. ـَ (S, Msb, K,) inf. n. سَخَرٌ (S, Msb, K) and سَخْرٌ (K) and سُخْرٌ and سُخُرٌ (S, K) and سُخْرَةٌ (K) and مَسْخَرٌ, (S, K,) He mocked at, scoffed at, laughed at, derided, or ridiculed, him; (S, * A, Msb, K, &c.;) as also ↓ استسخر: (A, * K:) and ↓ يَسْتَسْخِرُونَ, in the Kur xxxvii. 14, signifies, accord. to Ibn-Er-Rummánee, they invite one another to mock, scoff, deride, or ridicule. (TA.) b2: It is said in a trad., أَتَسْخَرُ مِنِّى وَأَنَا المَلِكُ Dost thou mock at me, or deride me, when I am the king? or, as some say, it is tropical, and means, (tropical:) dost thou put me in a place which I do not regard as my right? so that it seems to denote a species of mockery. (TA.) b3: And in another trad. it is said, أَنَا أُقُولُ كَذَا وَلَا أَسْخَرُ (tropical:) [I say so, and I do not jest]; meaning I say not aught but the truth. (A, * TA.) b4: The words (of the Kur [xi. 40] TA) إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ are said to signify If ye deem us ignorant, we also deem you ignorant like as ye deem us ignorant. (K.) A2: سَخَرَهُ: see 2. b2: سَخَرَتِ السَّفِينَةُ, aor. ـَ (tropical:) The ship had a good wind and voyage; (K;) [as though it made the wind subservient, or submissive, to it; (see 2;)] it obeyed, and ran its course. (TA.) 2 سخّرهُ, inf. n. تَسْخِيرٌ, He constrained him, or compelled him, (JK, S, K,) namely, a servant, or a beast, to do what he [the latter] did not desire, (JK, TA,) or to work, without recompense, or hire, or wages, (S, K,) and without price; (TA;) as also ↓ تسخّرهُ: (S, Mgh, * K:) and [in like manner,] ↓ سَخَرَهُ, aor. ـَ inf. n. سِخْرِىٌّ and سُخْرِىٌّ, he constrained him to do what he did not desire; compelled him: (K:) or سخّرهُ, he made use of him without compensation, (A, Msb,) فِى العَمَلِ [in work]. (Msb.) You say, ↓ تَسَخَّرْتُ دَابَّةً لِفُلَانٍ I rode a beast belonging to such a one without recompense. (TA.) b2: He brought him under, or into subjection; rendered him subservient, submissive, tractable, or manageable. (S, K.) You say, سخّر اللّٰهُ الإِبِلَ God hath made the camels subservient, or submissive, and manageable. (Msb.) And in the Kur [xiv. 37], it is said, وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ (assumed tropical:) And He hath made subservient to you, or submissive for you, the sun and the moon [to run their appointed courses]. (TA.) سُخِّرَ لَهُ [as also له ↓ تُسُخِّرَ] signifies (assumed tropical:) It (anything) was rendered submissive or manageable or practicable, to him, or prepared or disposed for him agreeably with his desire. (TA.) You say also, سخّر اللّٰهُ السَّفِينَةَ, inf. n. تَسْخِيرٌ, (tropical:) God made the ship to obey and to run its course; to have a good wind and voyage. (TA.) سَخَّرَهَا عَلَيْهِمْ, in the Kur lxix. 7, means (assumed tropical:) He sent it upon them by force; namely, the wind: (Jel:) or made it to prevail against them by his power. (Bd.) 5 تَسَخَّرَ see 2, in three places.10 إِسْتَسْخَرَ see 1, in two places.

سُخْرَةٌ One who is mocked at, scoffed at, laughed at, derided, or ridiculed; a laughingstock; (S, A, K;) as also ↓ سِخْرِىٌّ and سُخْرِىٌّ; (Az, A;) which are used as sing., as in the phrase اِتَّخَذُوهُ سُِحْرِيًّا they made him a laughingstock; (A;) and as pl., as in هُمْ لَكَ سُِخْرِىٌّ, and also ↓ سُِخْرِيَّةٌ, the former being masc. and the latter fem., they are to thee laughingstocks; the former occurring in the Kur [see xxiii. 112, and xxxviii. 63, and xliii. 31,] with damm and with kesr accord. to different readings. (Az, TA.) b2: Also One who is constrained, or compelled, to do what he does not desire, or to work, without recompense, or hire, or wages; (JK, S, * Mgh, * Msb, * K, * TA;) applied to a servant, (JK, S, Msb,) and to a beast; (JK, Msb;) as also ↓ سُخْرِىٌّ (Msb, K) and سِخْرِىٌّ; (K) or the former of these, only, is used in this sense; and the latter, and sometimes the former also, in the sense immediately preceding: (TA:) and سُخْرَةٌ is also used as a pl., (JK, A,) as in the phrase هٰؤُلَآءِ سُخْرَةٌ لِلسُّلْطَانِ these are persons made use of without compensation for the Sultán: (JK, * A:) it also signifies one who employs any person, (K, TA,) or beast, (TA,) that he has subjected, or compelled to obey him, without recompense, or hire, or wages: (K, TA:) [or this is a mistake, and the correct signification is] one who is so employed by him who has subjected him. (L.) b3: It is also syn. with تَسْخِيرٌ [inf. n. of 2]. (TA in art. سمع.) سُخَرَةٌ One who mocks at, scoffs at, laughs at, derides, or ridicules, others, (S, K,) much. (S.) [See also مَسْخَرَةٌ.]

سُخْرِىٌّ and سِخْرِىٌّ (T, S, Msb, K) and سُِخْرِيَّةٌ (T, S, K) Mockery; scoff; derision; ridicule. (T, S, Msb, K.) b2: See also سُخْرَةٌ, in three places.

سُخَّرٌ A certain herb, or leguminous plant, (Sgh, K,) in Khurásán; (K;) accord. to AHn, i. q. سَيْكُرَانٌ [q. v.]. (TA.) سُفُنٌ سَوَاخِرُ [pl. of سَفِينَةٌ سَاخِرَةٌ] (tropical:) Ships obeying, and having a good wind. (S.) مَسْخَرَةٌ [An occasion, or a cause, of mockery, scoffing, derision, or ridicule]: pl. مَسَاخِرُ. (A.) You say رُبَّ مَسَاخِرَ يَعُدُّهَا النَّاسُ مَفَاخِرَ [Many occasions of mockery, &c., men reckon occasions of boasting, or glorying]. (A.) And هُوَ مَسْخَرَةٌ [He is a cause of mockery, &c.]. (A.) [See also مَخْسَرَةٌ.] b2: Also One who mocks at, scoffs at, laughs at, derides, or ridicules, others. (A.) [See also سُخَرَةٌ.]

مُسَخَّرٌ Any one that is constrained, or compelled, [brought into subjection, or made subservient or submissive,] and managed, unable to free himself from constraint. (TA.) b2: وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ [in the Kur xvi. 12 means and the stars are made subservient, or submissive,] running their courses. (Az, TA.)

ثنى: ثنى لفلان وسادةً: من مظاهر الأدب والاحترام للزائر. وتثنى له الوسادة ليرتاح في جلسته (ابن خلكان 10: 108، وانظر كوسج مختارات 133).
وثنى الثوب: عطفه ورد بعضه على بعض لتقصيره وخبنه - وثنى كعب الصرمة: طوى طرف الحذاء عند الكعب - وثنى حافية برنيطة: رفع حافتها وجدّدها (بوشر).
وثنى إليه: انعطف واتجه إليه (عباد 1: 57) وثنى بالشيء: فعله مرة ثانية، وأتبعه أمرا قبله (عباد 2: 103 وانظر 3: 206) غير أن لين لم يذكر إلا ثنىّ بتشديد النون في هذا المعنى. لكن ما جاء في بيت الشعر الذي ذكره ابن عباد هو ثنى الثلاثي كما يدل عليه الوزن.
ثَنَّى: حرث الأرض مرة ثانية (الكالا، انظره في ثلّث، ابن العوام 1: 66، 2: 128).
ثنّى به: سماه بعد الأول (المقري 2: 204) وهي ضد بدا التي وردت في السطر الذي قبله.
وثنّى بفلان: عامله كما عامل الأول قبله، ففي فريتاج مختارات (ص122): وكان السلطان قد قتل بالسيف أحد الأسيرين ولم يشك (الآخر) في إنه يثنّى به.
وثنّى له الوزارة: لقبه بذي الوزارتين ففي حيان - بسام (1: 192ق): كان له بسليمان اتصال فثنى له الوزارة مَثنْى.
وثنّى: قذف، قدح فيه، شنع عليه (الكالا)، وقد ذكرت في معجم فوك في مادة lascivire أي عبث، لها، نزق.
أثنى، يقال أثنى بفلان (؟) ففي ابن حيان (ص49 ق): فكان أول من أظهر الخلعان بها وأثنى بأهل المعصية وسعى في تفريق الكلمة كريب بن عثمان بن خلدون.
وأثنى: كان ذا سمعة حسنة.
تَثَنّى: ذكرت في معجم فوكفي مادة duale بمعنى انثنى.
انثنى: تغضن، وانعطف وارتد بعضه على بعض (بوشر) وذكرت في معجم فوك في مادة lascivire أي عبث، ولها ونزق.
ثنية: طية، - وثنية الركبة أو الذراع: الموضع الذي تثنى (تطوى) منه الركبة أو الذراع. - وطية مضاعفة. وكفة الثوب ونحوه وهو ما ثنى وكف من أطرافه لتقصيره أو خبنه. وهدب الثوب يضاف إليه (بوشر).
ثَنَاء: صيت، شهرة حسنة (فوك) ثَنِيّ: مُهر بلغ السنة الثانية من العمر (ونزشتاين في زيشر 22: 74) - ومن له ثنيّان أي سنّان (فوك).
ثَنِيَّة: ترجمنا هذه الكلمة بلفظة- col ولو إنها تعني عادة محل مرور الطريق في شعاف الجبل (دوماس قبيل 316).
وثنية= عقبة، يقول بلجراف (1: 341): إنها عقبة أو منعرج، فحين يرتفع الجبل لا بد أن يكون الطريق في منعرج للمرور فيه.
وثنية: البرُت أو البرُتات في جبال الييرنية، وهي المواضع المنخفضة التي تتخذ طريقا بين أسبانيا وفرنسا، ويبلغ متوسط ارتفاعها 2766 مترا فوق مستوى سطح البحر، وهي ثنايا هذه السلسلة من الجبال (المقدمة 1: 119)، وأبن خلدون طبعة تورمبرج وفيه (ص9: (غربا والمفضية) وفي ص6 (الثنايا البقايا).
والثنية: الطريق، الدرب (همبرت 41 الجزائر).
والثنايا: أسنان مقدم الفم وأسنان اللبن وأول ما في الفم (بوشر).
ثُنَائِيّ. حديث ثنائي الإسناد: حديث نقل عن الرسول بواسطة سلسلتين من رواة الحديث، ففي العبدري (ص28 ق): قرأت عليه بعض الأحاديث الثنائية الإسناد من حديث مالك.
ثانٍ: من قِبَله (معجم هابشت ألف ليلة 3: 32، وأقرأ فيه 386 بدل 336؟ وثانٍ: مقابل، مواجه، ففي ألف ليلة (3: 56) في الكلام عن شاطئ نهر وغيره: الساقية الثانية أي الساقية المقابلة للجدول. وفيها (1: 771، 795): البر الثاني وفي (4: 674) منها: حتى وصل إلى البر من الجهة الثانية.
ثاني حشيش: خلف، رجيع (كلأ من الحشة الثانية).
ثاني عمارة: عمارة أعيد بناؤها.
ثاني مرة: ثانية، مجددا.
ثاني نبيذ: نطل، نبيذ العنب يصب عليه الماء، نبيذ دون.
كل يوم وثانيه: يوميا (بوشر)؟ قرأ ثانيا: قرأ حتى النهاية (الكالا).
ثانية: جمعها ثوان وثواني: جزء من ستين من الدقيقة (بوشر، محيط المحيط).
وفي كتاب عن الإسطرلاب يعود تاريخه إلى ما قبل القرن السابع للهجرة (مخطوطة 591، فهرست 3: 98): وتنقسم دوائرها إلى دقائق وثواني (المقري 1: 765، راجع إضافات وتصحيحات).
إثْنَيْنِيَّة ثنوية (المقدمة 3: 75) تَثْنِيَة (من مصطلح الجراحة) ويراد به إنه حين يوقف سحب الدم من فتحة الوريد، يعاد بعد ذلك إلى سحبه ثانية دون أن يبضع الوريد. ففي معجم المنصوري: تثنية: (كذا) هو المعاودة، والمراد بها في العضد وهو أن يقطع استخراج الدم قبل استيفاء الغرض ثم يترك ساعة أو يوما ثم يحل الموضع من غير تكرار بضع ثم يرسل الدم.
مثنى، يوم مثنى (تاريخ البربر 2: 395؟ ولا بد أن المراد به اليوم الثلاثين من شهر ذي الحجة، الذي تزيد أيامه في السنة الكبيسة يوما عنه في السنين الأخرى (تعليق الترجمة 4: 245 رقم 1).
المثاني: عند الكلام عن المثاني في القرآن قارن ما ذكره لين مع ما جاء في المقدمة (3: 323).
مَثْنِىّ: في حيان - بسام (1: 114ق) فتسمى بالوزارة في أيامه منفردة ومَثْنِيَّة ارذل الدائرة (الحرس) وأخابث النظار وهذا يعني تلقبوا بلقب الوزير وبلقب ذي الوزارتين. (أنظر ثنّى).
مثنية: نصف قطعة من البز (هوست 269).
استثناء: تقادم، حق اكتساب الملكية بمرور الزمن أو عدم النظر في الطلب وإقصاؤه في القضاء. وسقوط الدين لعدم المطالبة بدفعه في موعده المحدد (بوشر).

ثن

ى1 ثَنَاهُ, (T, S, M, Mgh, Msb, K,) said in the K to be like سَعَى, implying that the aor. is ثَنَىَ, but this is a mistake, (MF, TA,) [for it is well known that] the aor. is ثَنِىَ, (Msb,) inf. n. ثَنْىٌ, (S, M, Msb, &c.,) He doubled it, or folded it; (T;) he turned one part of it upon another; (M, K;) he bent it; (T, S, Mgh, Msb, TA;) he drew, or contracted, one of its two extremities to [or towards] the other; or joined, or adjoined, one of them to the other; thus bending it; (Mgh;) namely, a stick, or branch, or twig, (Mgh,) or a thing, (T, S, M, Msb, K,) of any kind. (T.) One says of a man with the mention of whom one begins, in relation to an honourable or a praiseworthy quality, or in relation to science or knowledge, بِهِ تُثْنَى الخَنَاصِرُ, (T,) meaning With [the mention of] him, (T, and Msb in art. خصر,) among others of his class, (Msb ib.,) the little fingers are bent. (T, and Msb ubi suprá. [For the Arabs, in counting with the fingers, first bend the tip of the little finger down to the palm of the hand; then, the tip of the next; and so on; bending the thumb down upon the other fingers for five; and then continue by extending the fingers, one after another, again commencing with the little finger.]) And a poet says, فَإِنْ عُدَّ مَجْدٌ أَوْ قَدِيمٌ لِمَعْشَرٍ

فَقَوْمِى بِهِمْ تُثْنَى هُنَاكَ لأَصَابِعُ [And if glory, or any old ground of pretension to honour, be reckoned as belonging to a body of men, it is my people, with the mention of them, in that case, the fingers are bent]; meaning that they are reckoned as the best; (IAar, M;) for the best are not many. (M.) One says also, ثَنَى وَرِكَهُ فَنَزَلَ [lit. He bent his hip, and alighted], meaning he alighted from his beast. (T.) and ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ, meaning He drew up his leg to his thigh, and alighted. (M.) But قَبْلَ أَنْ يَثْنِىَ رِجْلَهُ, occurring in a trad., means Before he turned his leg from the position in which it was in the pronouncing of the testimony of the faith. (IAth.) ثَنَى صَدْرَهُ, aor. and inf. n. as above, [lit. He folded his breast, or bosom,] means (assumed tropical:) he concealed enmity in his breast, or bosom: or he folded up what was in it, in concealment. (TA.) It is said in the Kur [xi. 5], أَلَا إِنَّهُمْ يَثْنَونَ صُدُورَهُمْ, meaning [Now surely] they infold and conceal [in their bosoms] enmity and hatred: (Fr, T:) or they bend their breasts, or bosoms, and fold up, and conceal, what is therein: (Zj, T:) I'Ab read, صُدُورُهُمْ ↓ تَثْنَوْنِى: you say, اِثْنَوْنَى صَدْرُهُ عَلَى البَغْضَآءِ, meaning his breast, or bosom, infolded, or concealed, vehement hatred: (T:) or the phrase in the Kur, accord. to the former reading, means they bend, or turn, their breasts, or bosoms, from the truth; they turn themselves away therefrom: or they incline their breasts, or bosoms, to unbelief, and enmity to the Prophet: or they turn their backs: (Bd:) [for] b2: ثَنَاهُ, (T, S, Msb, TA,) aor. as above, (Msb,) and so the inf. n., (T, Msb, TA,) also signifies He turned him, or it, away or back. (T, S, Msb, TA.) Also He turned him, or turned him away or back, (Lth, T, S,) from the course that he desired to pursue, (Lth, T,) or from the object of his want: (S:) or you say, ثَنَاهُ عَنْ وَجْهِهِ, (Mgh,) and عَنْ حَاجَتِهِ, (TA,) and عَنْ مُرَادِهِ, (Msb,) he turned him, or turned him away or back, (Mgh, Msb, TA,) from his course, (Mgh,) and from the object of his want, (TA,) and from the object of his desire. (Msb.) One says also, فُلَانٌ لَا يُثْنَى عَنْ قِرْنِهِ وَلَا عَنْ وَجْهِهِ [Such a one will not be turned, or turned away or back, from his antagonist, nor from his course]. (T.) b3: Also He tied it; or tied it in a knot or knots; or tied it firmly, fast, or strongly. (TA.) You say, ثَنَيْتُ البَعِيرَ بِثِنَايَيْنِ, meaning, accord. to As, as related by A'Obeyd, I bound both the fore legs of the camel with two bonds: but correctly, I bound the two fore legs of the camel with the two ends of a rope; the last word meaning a single rope: (T:) عَقَلْتُهُ بِثَنْيَيْنِ means I bound one of his fore shanks to the arm with two ties, or tyings. (T, M.) b4: ثَنْىٌ [as inf. n. of ثَنَى] also signifies The act of drawing, or joining, or adjoining, one [thing] to another; (Lth, T, Mgh;) and so ↓ تَثْنِيَةٌ [inf. n. of ثنّى]. (Mgh.) b5: [As ثَلَثَهُمْ signifies “ he took the third of their property,” and “ he made them, with himself, three,” and other verbs of number are used in similar senses, so] ثَنَاهُ signifies He took the half of their property: or he drew, or adjoined, to him what became with him two: (TA:) or ثَنَيْتُهُ, (S, Msb,) aor. and inf. n. as above, (Msb,) signifies I became (S, Msb) to him, (S,) or with him, (Msb,) a second; (S, Msb;) or I was a second to him, or it: (Er-Rághib:) or one should not say thus, but that Az says, (M,) هُوَ وَاحِدٌ فَاثْنِهِ (M, K [but in the latter, هٰذَا in the place of هُوَ, and in the CK, ↓ فأَثْنِه,]) he is one, and be thou a second to him. (M, K.) b6: ثَنَى, aor. as above, also signifies He made eleven to be twelve. (T in art. ثلث.) b7: ثَنَى الأَرْضَ, inf. n. as above, He turned over the land, or ground, twice for sowing, or cultivating: (Mgh, and A * and TA * in art. ثلث:) and ↓ تَثْنِيَةٌ [inf. n. of ثنّى] and ثُنُيَانٌ [app. another inf. n. of ثَنَى, and app. correctly written ثُنْيَانٌ] are often used by [the Imám] Mohammad in the sense of ثَنْىٌ: he who explains تَثْنِيَةٌ as signifying the turning over [the land, or ground,] for sowing, or cultivating, after the harvest, or as signifying the restoring land to its owner turned over for sowing, or cultivating, commits an inadvertence. (Mgh.) b8: فَاثْنِنِى, occurring in a poem of Kutheiyir 'Azzeh, is explained as meaning Then give thou to me a second time: (M, TA:) but this is strange: (TA:) [ISd says,] I have not seen it in any other instance. (M.) b9: لَا يَثْنِى وَلَا يَثْلِثُ, (a phrase mentioned by IAar, M,) or وَلَا يُثَلِّثُ ↓ لَا يُثَنِّى, or وَلَا يُثْلِثُ ↓ لَا يُثْنِى: see 1 in art. ثلث.2 ثنّاهُ, (S, M, Msb, K,) inf. n. تَثْنِيَةٌ, (S, K,) He made it two; or called it two. (S, M, MS b, K.) [Hence,] ثَنَّى means also He counted two; whence the saying, فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ; see art. ثلث: (A and TA in art. ثلث:) [and so, app., ↓ اِثَّنَى; for] a poet says, بَدَا بِأَبِى ثُمَّ اثَّنَى بِأَبِى أَبِى

[which seems plainly to mean He began with my father; then counted two with the father of my father]. (M.) b2: [He dualized it, namely, a word; made it to have a dual. b3: He marked it with two points, namely, a ت or a ى.] b4: He repeated it; iterated it. (Mgh.) See 1, in three places. b5: ثنّى لِامْرَأَتِهِ, or عِنْدَهَا, He remained two nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: ثنّى بِالأَمْرِ He did the thing immediately after another thing. (T.) b7: تَثْنِيَةٌ also signifies A man's requesting others [who are playing with him at the game called المَيْسِر] to return, for [a chance of] the stakes, his arrow, when it has been successful, and he has been secure, and has won. (Lh, M.) A2: See also 4.4 أَثْنَتْ, or ↓ اِثْتَنَتْ, She brought forth her second offspring. (TA in art. بكر.) b2: See also 1, in two places. b3: اثنى, (inf. n. إِثْنَآءٌ, TA,) He shed his tooth called the ثَنِيَّة; (S, Mgh, Msb;) he became what is termed ثُنِىّ; said of a camel [&c.]: (M, K:) he shed his رَوَاضِع [pl. of رَاضِعَة which is the same, in this case, as ثَنِيَّة]; said of a horse [&c.]. (IAar, T.) A2: اثنى عَلَيْهِ, (T, S, M, Msb, K, &c.,) inf. n. إِثْنَآءٌ; (T;) and ↓ ثنّى, inf. n. تَثْنِيَةٌ, accord. to the K, but this is a mistake for ↓ ثبّى, inf. n. تَثْبِيَةٌ; (TA;) He praised, eulogized, commended, or spoke well of, him: and he dispraised, censured, discommended, or spoke ill of, him: (T, * M, Msb, K:) the object is either God or a man: (T:) or it has the former meaning only: (M, K;) or the former meaning is the more common: (Msb:) accord. to IAar, اثنى signifies he spoke, or said, well, or good; and ill, or evil; and انثى, “he defamed,” or “did so in the absence of the object;” and “he disdained, scorned, shunned, disliked, or hated,” a thing: (T:) and you say, اثنى عَلَيْهِ خَيْرًا [He spoke, or said, well, or good, of him]; (S, and TA from a trad.;) and شَرًّا [ill, or evil], also. (TA from the same trad.) One says also, أَثْنَيْتُ فِعْلَهُ [I praised his deed]; meaning عَلَى فِعْلِهِ; or because أَثْنَى means مَدَحَ. (Ham p. 696.) 5 تثنّى: see 7. b2: Also He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side; syn. تَمَايَلَ: (Har pp. 269 and 271:) and he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side; or with a twisting of the back, and with extended steps; syn. تَبَخْتَرَ. (Idem p. 271.) Yousay, تثنّى فِى مِشْيَتِهِ (S, and Har p. 269) He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait. (Har ib.) [And in like manner, and more commonly, one says of a woman.]7 انثنى, (T, S, M, K,) and ↓ تثنّى, and ↓ اِثَّنَى, of the measure اِفْتَعَلَ, (M, K,) originally اِثْتَنَى, (M,) and ↓ اِثْنَوْنَى, (T, S, K,) of the measure اِفْعَوْعَلَ, (T, S,) It was, or became, doubled, or folded; (T;) it had one part turned upon another; (M, K;) it was, or became, bent. (T, S.) b2: [Hence,] انثنى signifies also He turned, or turned away or back, (Har pp. 44 and 120,) عَنْ أَمْرٍ from an affair, after having determined to do it. (Lth in TA art. زمع.) 8 إِثْتَنَىَ see 7, and 4: b2: and see also 2.10 استثناهُ He set it aside as excluded; or he excluded it, or excepted it; مِنْ شَىْءٍ from a thing; syn. حَاشَاهُ: (M:) or he set it aside, or apart, for himself: and in the conventional language of the grammarians, [he excepted it; i. e.] he excluded it from the predicament in which another thing was included, or in which other things were included: (Mgh:) الاِسْتِثْنَآءُ [in grammar] is the turning away the agent from reaching the object of the اِسْتِثْنَآء: (Msb:) in the case of an oath [and the like], it means the saying إِنْ شَآءَ اللّٰهُ [If God will]. (Mgh.) [See ثُنْيَا.]12 اثنونى: see 7; and see also 1.

ثِنْىٌ A duplication, or doubling, of a thing: (T, * S, Msb:) pl. أَثْنَآءٌ; (S, Msb;) or the sing. may be ↓ ثَنًى. (Msb.) b2: A folding: so in the saying, أَنْفَذْتُ كَذَا ثِنْىَ كِتَابِى, (S, TA,) or فِى ثِنْىِ كِتَابِىِ (so in a copy of the S,) i. e., فِى طَيِّهِ [lit. I sent, or transmitted, such a thing within the folding of my writing, or letter; meaning infolded, or enclosed, in it; and included in it]. (S, TA.) b3: A duplicature, or fold, of a garment, or piece of cloth: (TA:) or what is turned back of the extremities thereof: (T:) pl. as above: whence, in a trad. of Aboo-Hureyreh, كَانَ يَثْنِيهِ عَلَيْهِ أَثْنَآءً مِنْ سَعَتِهِ [He used to fold it upon him in folds by reason of its width]; meaning the garment. (TA.) [Hence the saying,] وَكَانَ ذٰلِكَ فِى أَثْنَآءِ كَذَا, i. e., فى غُضُونِهِ [lit and that was in the folds, meaning, in the midst, of such a thing, or such an affair, or event]. (TA.) And جَاؤُوا فِى أَثْنَآءِ الأَمْرِ They came in the midst of the affair, or event. (Msb.) [And hence, app.,] مَضَى ثِنْىٌ مِنَ اللَّيْل An hour, or a period, or a short portion, of the night passed; (M, K; *) syn. سَاعَةٌ, (Th, M, K,) or وَقْتٌ. (Lh, M, K.) [See also what is said below respecting its pl. in relation to a night.] b4: Also sing. of أَثْنَآءٌ meaning The parts of a thing that are laid together like the strands of a rope, or that are laid one upon another as layers or strata, or side by side as the things that compose a bundle; (قُوَاهُ, and طَاقَاتُهُ; [rendered by Freytag “ virtutes, facultates rei; ”]) and ↓ مَثَانٍ, of which the sing. is ↓ مَثْنَاةٌ and ↓ مِثْنَاةٌ, signifies the same. (M, K.) b5: Also A bending of the neck of a sheep, or goat, not in consequence of disease: (K: but in the M, ثَنْىٌ [inf. n. of 1]:) and a serpent's bending, or folding, of itself: (M, K:) and also (thus in the M, but in the K “or”) a curved part of a serpent that has folded itself; (M, K;) pl. أَثْنَآءٌ, (M,) i. e. the folds of a coiled serpent. (T.) The pl. is used metaphorically [as though meaning (tropical:) The turns] of a night. (M. [But see explanations of the sing. as used in relation to a night in what precedes.] b6: A part that is bent, or folded, or doubled, of a وِشَاح [q. v.]; (TA;) pl. as above: (T, TA:) and so of a rope: (S:) or a portion of the extremity of a rope folded, or doubled, [so as to form a loop,] for binding therewith the pastern of the fore leg of a beast, to serve as a tether. (T.) Tarafeh says, لَعَمْرُكَ إِنَّ المَوْتَ مَا أَخْطَأَ الفَتَى

لَكَالطِّوَلِ المُرْخَى وَثِنْيَاهُ بِالْيَدِ [By thy life, death, while missing the strong young man, is like the tether that is slackened while the two folded extremities thereof are upon the fore leg, or in the hand: see طِوَلٌ]: (T, S:) he means that the young man must inevitably die, though his term of life be protracted; like as the beast, though his tether be lengthened and slackened, cannot escape, being withheld by its two extremities: (so in a copy of the T:) or by ثنياه he means its extremity; using the dual form because it is folded, or doubled, upon the pastern, and tied with a double tie: (so in another copy of the T:) or he means, while its two extremities are in the hand of its owner: (EM p. 91:) by ما اخطأ, he means فِى إِخْطَائِهِ, (S in art. طول,) or مُدَّةَ إِخْطَائِهِ: and the ل [prefixed to the ك of comparison] is for corroboration. (EM ubi suprá.) You say also, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T.) b7: Also A bend, or place of bending, of a valley, (S, M, * K,) and of a mountain: (S:) pl. as above: (M, K:) and ↓ مَثَانٍ [likewise] signifies the bends of a valley. (T, K.) A2: A she-camel that has brought forth twice, (S,) or two, (M,) or a second time: (K:) or, as some say, that has brought forth once: but the former is more analogical: (M:) one does not say ثِلْثٌ [as meaning “ that has brought forth thrice ”], nor use any similar epithet above this: (S, TA:) pl. ثُنَآءٌ, like ظُؤَارٌ pl. of ظِئْرٌ, accord. to Sb, (M, TA,) and أَثْنَآءٌ accord. to others: (TA:) in like manner it is applied to a woman, (S, M,) metaphorically: (M:) and to the she-camel's second young one: (S, M:) accord. to As, as related by A'Obeyd, a she-camel that has brought forth once: also that has brought forth twice: [so says Az, but he adds,] but what I have heard from the Arabs is this; that they term a she-camel that has brought forth her first young one بِكْر; and her first young one, her بِكْر; and when she brought forth a second, she is termed ثِنْىٌ; and her young one, her ثِنْى: and this is what is correct. (T.) [Hence the saying,] مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَلَا ثِنْيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A and TA in art. بكر.) b2: See also ثُنْيَانٌ.

ثَنًى: see ثِنْىٌ, first sentence.

ثُنًى: see ثِنًى: b2: and see also ثُنْيَانٌ: b3: and اِثْنَانِ.

ثِنًى The repetition of a thing; doing it one time after another: (Aboo-Sa'eed, TA:) or a thing, or an affair, done twice: (S, Msb, TA:) this is the primary signification: (TA:) and ↓ ثُنًى signifies the same. (IB, TA.) It is said in a trad., لَا ثِنَى فِى الصَّدَقَةِ There shall be no repetition in the taking of the poor-rate; (IAth, TA;) [i. e.] the poor-rate shall not be taken twice in one year: (As, Ks, T, S, M, Mgh, K:) or two she-camels shall not be taken in the place of one for the poor-rate: (M, IAth, K: *) or there shall be no retracting of an alms; or no revoking it: (Mgh, K, * TA:) this last is the meaning accord. to Aboo-Sa'eed, (Mgh, TA,) i. e. Ed-Dareeree, (Mgh,) who, in explaining this trad., as relating to the giving an alms to a man and then desiring to take it back, says he does not deny that ثِنًى

has the meaning first assigned to it above in this paragraph. (TA.) b2: See also ثُنْيانٌ: b3: and اِثْنَانِ.

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

ثِنْيَةٌ The lowest, most ignoble, or meanest, of the people of his house; applied to a man. (S, TA.) b2: Also pl. of ثُنْيَانٌ, q. v. (S, K.) ثُنْيَا a subst. from اِسْتِثْنَآءٌ; (S, Mgh, Msb;) as also ↓ ثَنْوَى; the former with damm, and the latter with fet-h: (S, Msb:) both are syn. with اِسْتِثْنَآءٌ [used as a subst., meaning An exception]; (T;) as also ↓ ثَنِيَّةٌ, (T, K,) or ↓ ثُنْيَةٌ, (accord. to one copy of the T,) and ↓ مَثْنَوِيَّةٌ: (T:) so in the saying, حَلَفَ يَمِينًا لَيْسَ فِيهَا ثُنْيَا and ↓ ثُنْوَى and ↓ ثَنِيَّةٌ or ↓ ثُنْيَةٌ and ↓ مَثْنَوِيَّةٌ [he swore an oath in which there was not an exception]; for when the swearer says, “By God I will not do such and such things unless God will otherwise,” he reverses what he [first] says by God's willing otherwise: (T: [see 10:]) [and so in the saying,] ↓ حَلْفَةٌ غَيْرُ ذَاتِ مَثْنَوِيَّةٍ a swearing not made lawful [by an exception]: (M:) [so too in the saying,] ↓ بَيْعٌ مَا فِيهِ مَثْنَوِيَّةٌ [and ثُنْيَا &c.] (K in art. لحج) a sale in which there is not an exception: (TA in that art.:) or ثُنْيَا signifies a thing excepted, (M, Mgh, K,) whatever it be; (K) as also ↓ ثَنْوَى, (M, K,) with و substituted for ى, (M,) or ↓ ثُنْوَى, (so in the TA, [but probably through inadvertence,]) and ↓ ثَنِيَّةٌ, (M, K,) or ↓ ثُنْيَةٌ. (TA.) In a sale, it is unlawful when it is the exception of a thing unknown; and when one sells a slaughtered camel for a certain price and excepts the head and extremities: (T, TA:) or when an exception is made from things sold without measuring or weighting or numbering: and in a contract with another for labour upon land on the condition of sharing the produce, it is when one excepts a certain measure after the half or the third. (IAth, TA.) The saying of Mo-hammad, مَنِ اسْتَثْنَى فَلَهُ ثُنْيَاهُ means Whoso maketh an exception, his shall be what he excepteth: (M, TA: *) as, for instance, when one says, “I divorce her thrice, save once: ” or “ I emancipate them, except such a one. ” (TA.) b2: It also means particularly The head and legs of a slaughtered camel; (T, M, * K;) because the seller of the camel used, in the Time of Ignorance, to except them; (T;) and IF adds, but incorrectly, the back-bone: (Sgh, TA:) whence, applied to a she-camel, مُذَكَّرَةُ الثُّنْيَا, (T, M,) meaning Resembling the make of the male in [the largeness of] her head and legs; (Th, M;) or جُمَالِيَّةُ الثُّنْيَا, having thick legs, like those of the male camel in thickness. (T.) [Also, app., The exception, or omission, of a day, in irrigation: see 3 in art. ثلث, and ثِلْثٌ in the same art.] and ↓ ثَنِيَّةٌ signifies also A palm-tree that is excepted from a bargain. (M, K.) And The martyrs whom God has excepted from those who shall fall down dead or swooning: (M, K:) these, accord. to Kaab, are اللّٰهِ فِى الأَرْضِ ↓ ثَنِيّةُ [those whom God has excepted on the earth]; (T, M;) alluded to in the Kur [xxxix. 68], where it is said, “and the horn shall be blown, and those who are in the heavens and those on the earth shall fall down dead, or swooning, except those whom God shall please [to except]. ” (T.) ثُنْيَانٌ The second chief; the person who comes second as a chief; (A'Obeyd, T;) the person who is [next] below the سَيِّد, (S, M, K, [in some copies of the K, erroneously, سيل,]) in rank; (S;) as also ↓ ثِنًى (A'Obeyd, T, S, M, K) and ↓ ثُنًى (A'Obeyd, T, S, K) and ↓ ثِنْىٌ: (K:) pl. (of the first, S) ثِنْيَةٌ [which is also a sing., mentioned above]. (S, K.) [See an ex. in a verse cited voce بَدْءٌ.] b2: A man having no judgment nor intelligence, or understanding. (M, K.) b3: Applied to judgment, or an opinion, (M, K,) (tropical:) Wrong, or having a wrong tendency; (M;) bad, corrupt, unsound, or wrong. (K, TA.) A2: Also a pl. of ثَنِىٌّ [q. v.]. (S, M, &c.) ثَنَوِىٌّ rel. n. of اِثْنَانِ, and of اِثْنَا عَشَرَ, when either or these is used as the proper name of a man; as also ↓ اِثْنِىٌّ [with ا when connected with a preceding word]; like بِنَوِىٌّ and اِبْنِىٌّ as rel. ns. of اِبْنٌ. (S.) b2: And الثَّنَوِيَّةُ [The Dualists;] the sect who assert the doctrine of Dualism [الاِثْنَيْنِيَّة]. (TA.) ثَنَآءٌ, [and accord. to the CK, ثَنِيَّةٌ, but this is a mistranscription for تَثْنِيَة, inf. n. of ثَنَّى, and تَثْنِيَة is a mistake for تَثْبِيَة, inf. n. of ثَبَّى, (see 4,)] Praise, eulogy, or commendation, (T, S, M, Msb, K,) of a man, (T, M,) and of God: (T:) and dispraise, censure, or discommendation, (T, M, Msb, K,) of a man: (T, M:) or the former only: (M, K:) or more frequently the former: (Msb:) so termed because it is repeated: (Ham p. 696:) that it relates to good speech and evil is asserted by many. (TA.) ثُنَآءُ and ثُنَآءَ: see مَثْنَى.

ثِنَآءٌ The cord, or rope, with which a camel's fore shank and his arm are bound together; (S, K;) and the like; consisting of a folded, or doubled, cord, or rope: each of the folds, or duplicatures, thereof would be thus termed if the word were used in the sing. form: (S:) Ibn-EsSeed [in the CK, erroneously, Ibn-Es-Seedeh] allows it; and therefore it is given as on his authority in the K: (TA:) and Lth allows it; but in this instance he allows what the Arabs do not allow: (T:) you say, عَقَلْتُ البَعِيرَ بِثِنَايَيْنِ, meaning I bound together the fore shanks and the arms of the camel with a rope, (S,) or with two ropes, (M, [but this is probably a mistake of a copyist,]) or with the two ends of a rope; (Az, T, S, M;) without ء because the word has no sing.: (Kh, Sb, T, S:) Lth allows one's saying بِثِنَآءَيْنِ also; but the Basrees and Koofees [in general] agree that it is without ء: (T:) IB says that it has no sing. because it is a single rope, with one end of which one fore leg is bound, and with the other end the other leg; and IAth says the like: (TA:) this rope is also called ↓ ثِنَايَةٌ; but a single rope for binding one fore shank and arm is not thus called. (T.) See also ثِنَايَةٌ. b2: And see ثَانٍ.

A2: The فِنَآء [or court, or open or wide space, in front, or extending from the sides,] (M, K,) of a house: (M:) [in the CK, الغِناءُ is erroneously put for الفِناءُ:] accord. to IJ, from ثَنَى, aor. ـْ because there one is turned back, by its limits, from expatiating; but A'Obeyd holds the ث to be a substitute for ف. (M.) ثَنِىٌّ Shedding his tooth called the ثَنِيَّة [q. v.]: (S, M, Msb:) or that has shed the tooth so called: (T, Mgh:) applied to a camel &c., as follows: (T, S, M, &c.:) or, as some say, to any animal that has shed that tooth, except man: (M:) fem. with ة: (T, S, M, Msb, K:) a camel in the sixth year; (T, S, M, IAth, Mgh, Msb, K;) the least age at which he may be sacrificed: (T:) and a horse in the fourth year; (IAar, T, Mgh, K;) or in the third year: (S, Msb:) and a cloven-hoofed animal, (S, Mgh, Msb,) or a sheep or goat and an animal of the bovine kind, [respecting which last see عَضْبٌ,] (T, IAth, K,) in the third year: (T, S, IAth, Mgh, Msb, K:) or a sheep and a goat, (M,) the latter accord. to the persuasion of Ahmad [Ibn-Hambal], (TA,) in the second year: (M:) and a gazelle after the age at which he is termed جَذَعٌ: (M: [see شَصَرٌ:]) in all cases, after what is termed جَذَعٌ and before what is termed رَبَاعٍ: (Mgh:) pl. (masc., S, TA) ثُنْيَانٌ and ثِنَآءٌ (S, M, Mgh, Msb) and ثُنَآءٌ, and, accord. to Sb, ثُنٍ; (M;) and pl. fem. ثَنِيَّاتٌ. (S.) الثُّنَىُّ, or الثُّنِىُّ: see اِثْنَانِ.

ثَنِيَّةٌ I. q. عَقَبَةٌ: (AA, M, Mgh, K:) or the latter means a long mountain that lies across the road, and which the road traverses; and the former, any such mountain that is traversed: (T:) so called because it lies before the road, and crosses it; or because it turns away him who traverses it: (Mgh:) or the road of what is termed عَقَبَة: (S; and so in copies of the K:) or a high road of what is thus termed: (K accord. to the TA:) or a road in, or upon, a mountain, (M, K,) like that which is termed نَقْبٌ [q. v.]: (M:) or a road to a mountain: (M, K:) or a mountain (M, K) itself: (M:) or a part of a mountain that requires one, in traversing it, to ascend and descend; as though it turned the course of journeying: (Er-Rághib, TA:) pl. ثَنَايَا: (T, S:) which signifies also [such roads as are termed] مَدَارِج. (T.) Hence the phrase, فُلَانٌ طَلَّاعُ الثَّنَايَا Such a one rises to eminences, or to lofty things or circumstances, or to the means of attaining such things; like the phrase طَلَّاعُ أَنْجُدٍ

[q. v.]: (S:) or, like the latter phrase, is accustomed to embark in, or undertake, or to surmount, or master, lofty and difficult things: (Mgh:) or is hardy, strong, or sturdy; one who embarks in, or undertakes, great affairs. (TA. [See an ex. under the heading of اِبْنُ جَلَا, in art. جلو: and see also art. طلع.]) b2: Also, (T, S, M, &c.,) pl. ثَنَايَا (T, S, Mgh, Msb) and ثَنِيَّاتٌ, (Msb,) One of certain teeth, (T, S, M, Mgh, Msb, K,) the foremost in the mouth, (M,) [namely, the central incisors,] four in number, (T, M, Mgh, Msb,) to man, and to the camel, (T, M, &c.,) and to the wild beast, (M,) in the fore part of the mouth, (T, Mgh, K,) two above and two below: (T, M, Mgh, K:) so called as being likened to the ثَنِيَّة of a mountain, in form and hardness; (TA;) or because each of them is placed next to its fellow. (Mgh.) A2: Also fem. of ثَنِىٌّ [q. v.]. (T, S, M, &c.) A3: See also ثُنْيَا, in five places.

ثِنَايَةٌ A cord, or rope, of goats' hair (شَعَر), or of wool, (S, K,) or of other material; (K;) as also ↓ ثِنَآءٌ (K) and ↓ مِثْنَاةٌ and ↓ مَثْنَاةٌ; (M, K;) which last is explained by IAar as signifying [simply] a cord, or rope: (M:) [or] the first has the meaning assigned to it above, voce ثِنَآءٌ; syn. with ثِنَايَانِ: and signifies also a long rope; whence the saying of Zuheyr, describing the [she-camel termed] سَانِيَة, تَمْطُو الرِّشَآءَ وَتُجْرِى فِى ثِنَايَتِهَا مِنَ المَحَالَةِ قَبًّا رَائِدًا قَلِقَا (T,) meaning [She draws the well-rope, and causes to run,] with her ثناية upon her, (ISk, T,) [a wabbling, unsteady, sheave (?) of the large pulley;] the ثناية here being a rope of which the two ends are tied to the saddle (قَتَب) of the سانية; the [upper] end of the well-rope being tied to its ↓ مِثْنَاة [which here means the folded middle part]: (T:) but Aboo-Sa'eed says that it [here] means a piece of wood by which are connected the two extremities of the cheeks, or side-pieces, (طرفا الميلين, [the latter of which words I here render conjecturally, supposing it to be similar in meaning to القَعْوِ or القَعْوَيْنِ,]) above the محالة, and a similar piece below; the محالة and [qu. or] the sheave turning between the tow pieces thus called. (T, in a later portion of the art.) ثُنَائِىٌّ [a rel. n. from اِثْنَانِ, anomalously formed, but analogous with other rel. ns. from ns. of number, as رُبَاعِىٌّ ثُلَاثِىٌّ, &c., Of, or relating to, two things]. b2: كَلِمَةٌ ثُنَائِيَّةٌ A word comprising, or composed of, two letters; as يَدٌ, and دُمْ [or دَمٌ?]. (TA.) ثِنْتَانِ a fem of اِثْنَانِ, q. v.

ثَانٍ [act. part. n. of 1; Doubling, or folding; &c.]. Hence, هُوَ ثَانٍ رِجْلَهُ While he was bending his leg before rising, or standing up. (TA from a trad.) [And جَآءَ ثَانِىَ عِطْفِهِ: see art. عطف.] One says of a horseman who has bent the neck of his beast on the occasion of his vehement running, جَآءَ ثَانِىَ العِنَانِ [He came bending the rein by pulling it with both hands a little apart]: (T:) or جَآءَ ثَانِيًا مِنْ عِنَانِهِ [he came bending a part of his rein]. (S.) And of the horse himself, one says, جَآءَ سَابِقًا ثَانِيًا, i. e. He came outstripping, with bent neck, by reason of briskness; because when he is fatigued, he stretches out his neck; and when he is not fatigued nor jaded by running, but comes in his first run, he bends his neck: and hence the saying of the poet, وَمَنْ يَفْخَرْ بِمِثْلِ أَبِى وَجَدِّى

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

i. e. [And he who glories in the like of my father and my grandfather, let him come before the mares that outstrip,] he being like the horse that outstrips [all others], with bent neck; or it may mean, he bending the neck of his horse which has outstripped the others. (T.) [Hence also,] شَاةٌ ثَانِيَةٌ A sheep, or goat, bending the neck, not in consequence of disease. (M, K.) b2: [Also Second; the ordinal of two: fem. with ة.] You say, هٰذَا ثَانِى هٰذَا [This is the second of this]; i. e. this is what has made this a pair, or couple: (M:) and فُلَانٌ (T) or هٰذَا (S) ثَانِى اثْنَيْنِ, (T, S,) i. e. Such a one, or this, is [the second of two, or] one of the two; (T, S;) like as you say ثَالِتُ ثَلَاثَةٍ; and so on to عَشَرَة: but not with tenween: (S:) [i. e.,] you may not say ثانٍ اثْنَيْنِ: (T: [see ثَالِثٌ:]) but if the two [terms] disagree, you may use either mode; (S;) you may say, هٰذَا (S) or هُوَ (Mgh) ثَانِى وَاحِدٍ and ثَانٍ وَاحِدًا, (S, Mgh,) i. e. This has become a second to one, (S,) [or rather, becomes &c. (i. e. يَثْنِى rather than ثَنَى),] or he, or it, makes one, with himself, or itself, to be two. (Mgh.) ↓ ثِنَآء also signifies the same in a trad. respecting the office of commander, or governor, or prince; where it is said, أَوَّلُهَا مَلَامَةٌ وَثِنَاؤُهَا نَدَامَةٌ وَثِلَاثُهَا عَذابُ يَوْمِ القِيَامَةِ إِلَّا مَنْ عَدَلَ, i. e. [The first result thereof is blame, and] the second [is regret, and] the third [is the punishment of the day of resurrection, except in the case of him who acts equitably]: so says Sh. (T.) b3: And الثَّوَانِى [pl. of الثَّانِيَةُ] signifies [The second horns;] the horns that are [next] after the أَوَائِل. (M.) b4: [ثَانِىَ عَشَرَ and ثَانِيَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Twelfth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث.]

أَثْنَآءٌ pl. of ثِنْىٌ and of اِثْنَانِ: and also syn. with this latter, q. v.

اِثْنِىٌّ: see ثَنَوِىٌّ.

اِثْنَانِ a noun of number; (S, Msb;) applied to the dual number; (Msb;) meaning [Two;] the double of وَاحِدٌ; (M, K;) with a conjunctive ا [when not immediately preceded by a quiescence, written اثْنَانِ]; (T, S, Msb;) but this is sometimes made disjunctive when connected with a preceding word by poetic license: (T, S:) of the masc. gender: (S:) fem. اِثْنَتَانِ, (T, S, Msb,) in which, also, the ا is conjunctive; (T, Msb;) and ↓ ثِنْتَانِ; (T S, M, Msb, K;) the latter sometimes used, (T,) [much less frequently than the former, though the only fem. form mentioned in the M and K,] and of the dial. of Temeem; (Msb;) like as one says, هِىَ ابْنَةُ فُلَانٍ and هِىَ بِنْتُهُ: (T:) the ت in the dual is a substitute for the final radical, ى, (M, TA,) as it is in أَسْنَتُوا, the only other instance of this substitution except in words of the measure اِفْتَعَلَ: (Sb, M, TA:) in اِثْنَانِ, the final radical, ى is suppressed: (Msb:) it has no sing.: (Lth, T:) if it were allowable to assign to it a sing., it would be اِثْنٌ [for the masc.] and اِثْنَةٌ [for the fem.], like اِبْنٌ and اِبْنَةٌ: (S:) accord. to some, (Msb,) it is originally ثِنْىٌ; (T, Msb, CK;) and hence the dual ثِنْتَانِ: (Msb:) or it is originally ثَنَىٌ, (M, Msb, and so in a copy of the K,) the conjunctive ا being then substituted for the ى whence the dual اثْنَانِ, like ابْنَانِ: (Msb:) this is shown by the form of its pl., which is أَثْنَآءٌ, (M, K,) like أَبْنَآءٌ [pl. of ابْنٌ, which is originally بَنَىٌ or بَنَوٌ,] and آخَآءٌ [pl. of أَخٌ, which is originally أَخَوٌ]. (M.) In the saying in the Kur [xvi. 53], لَا تَتَّخِذُوا إِٰلهَيْنِ اثْنَيْنِ [Take not to yourselves two gods], the last word is added as a corroborative. (M.) The phrase ثِنْتَا حَنْظَلٍ occurs, by poetic license, for اِثْنَتَانِ مِنْ حَنْظَلٍ, meaning حَنْظَلَتَانِ [Two colo-cynths]. (S.) You say also, القَدَحِ ↓ شَرِبْتُ أَثْنَآءَ, and شَرِبْتُ اثْنَىْ هٰذَا القَدَحِ, meaning [I drank] twice as much as the bowl, and as this bowl: and in like manner, شَرِبْتُ اثْنَىْ مُدِّ البَصْرَةِ and اثْنَيْنِ بِمُدِّ البَصْرَةِ [I drank twice the quantity of the مُدّ of El-Basrah]. (M.) And a poet says, ↓ فَمَا حُلِبَتْ إِلَّا الثَّلَاثَةَ وَالثُّنَى

وَلَا قُيِّلَتْ إِلَّا قَرِيبًا مَقَالُهَا meaning [And she was not milked save] three vessels and two, [nor was she given her middaydrink save when her midday-resting was near.] (IAar, M.) b2: Hence, (Msb,) يَوْمُ الاِثْنَيْنِ, (S, Msb,) or الاِثْنَانِ alone, (M, K,) One of the days of the week; [the second; namely, Monday;] because the first, with the Arabs, is الأَحَدُ; (M;) as also ↓ الثِّنَى, like إِلَى; (K;) so in the copies of the K; [or,] accord. to some, ↓ الثُّنِىُّ, [originally الثُّنُوىُ,] of the measure فُعُول, like ثُدِىٌّ [pl. of ثَدْىٌ], is used in this sense; (TA;) or ↓ اليَوْمُ الثُّنَىُّ, [so in the M, accord. to the TT,] mentioned by Sb, on the authority of certain of the Arabs: (M:) the pl. is أَثْنَآءٌ and أَثَانِينُ, (M, K,) the latter mentioned on the authority of Th: but it has no dual: and those who say أَثْنَآءٌ form this pl. from الاِثْنُ, although this has not been in use: (M:) or it has neither dual nor pl., (S, Msb,) being itself a dual; (S;) but if you would form a pl. from it, you would regard it as itself a sing., and make its pl. أَثَانِينُ: (S, Msb:) IB says that أَثَانِينُ has not been heard [from the Arabs], and is only mentioned by Fr, on the ground of analogy; that it is far-fetched in respect of analogy; and that the pl. heard is أَثْنَآءٌ: Seer and others mention, as heard from the Arabs, إِنَّهُ لَيَصُومُ الأَثْنَآءَ [Verily he fasts on the Mondays]. (TA.) الثنين in يوم الثنين has no dim. (Sb, S in art. امس.) IJ says that the article ال in الثنين is not redundant, though the word is not an epithet: Abu-l-'Abbás says that the prefixing of the article in this case is allowable because the virtual meaning is اليَوْمُ الثَّانِى [the second day]. (M.) The saying اليَوْمُ الاِثْنَانِ means The name of to-day [is الاثنان]; and is like the saying اليَوْمُ يَوْمَانِ [to-day is two days] and اليَوْمُ خَمْسَةَ عَشَرَ مِنَ الشَّهْرِ [to-day is fifteen of the month]. (Sb, M.) Sometimes, يَوْمُ اثْنَيْنِ, without the article ال, occurs in poetry. (M, K.) When a pronoun refers to الاثنان [as meaning Monday], this word may be treated in two ways, [as a sing. and as a dual,] but the more chaste way is to treat it as a sing., as meaning the day: (Msb:) [thus,] Aboo-Ziyád used to say, مَضَى الاِثْنَانِ بِمَا فِيهِ [Monday passed with what occurred in it]; making it sing. and masc.; and thus he did in the case of every day of the week, except that he made الجُمْعَة fem.: Abu-I-Jarráh used to say, مَضَى الاِثْنَانِ بِمَا فِيهِمَا, treating the word as a numeral; and thus he treated the third and fourth and fifth days, saying in each of these cases بِمَا فِيهِنَّ. (M.) b3: [اِثْنَا عَشَرَ, fem. اِثْنَتَا عَشْرَةَ; respectively, in a case of nasb and khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ; and with ا when not immediately preceded by a quiescence; mean Twelve: see عَشَرَةٌ.]

اِثْنَوِىٌّ, [with ا when not immediately preceded by a quiescence, in the CK erroneously written اَثْنَوِىّ,] One who fasts alone on the second day of the week. (IAar, Th, M, K.) الاِثْنَيْنِيَّةُ [The doctrine of dualism: see ثَنَوِىٌّ]. (TA.) مَثْنَى (S, Mgh) and ↓ ثُنَآءُ (T, S) [Two and two; two and two together; or two at a time and two at a time]: they are imperfectly decl., in like manner as [مَثْلَثُ and] ثُلَاثُ, as explained in art. ثلث; (S, TA;) [because] changed from the original form of اِثْنَانِ اثْنَانِ; (T, Mgh, TA;) or because of their having the quality of epithets and deviating from the original form of اِثْنَانِ; (Sb, S in art. ثلث, q. v.;) or because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to اِثْنَانِ اثْنَانِ. (S ibid.) You say, جَاؤُوا مَثْنَى and ↓ ثُنَآءَ (M, K) or مَثْنَى مَثْنَى, (S,) but this is a repetition of the word only, not of the meaning, (Mgh,) and in like manner one says of women, (M, K, *) i. e. They came two [and] two. (S, M, K.) And it is said in a trad., صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى, i. e. The prayer of night is two rek'ahs [and] two rek'ahs (رَكْعَتَانِ رَكْعَتَانِ). (TA.) [See also other exs. voce ثُلَاثُ.] b2: مَثْنَى الأَيَادِى The repeating a benefit, or benefaction; or reiterating it; conferring it twice, or thrice; (As, T, K;) or twice, or more than twice: (K:) or the shares remaining of the slaughtered camel (A'Obeyd, T, S, M, K) in the game called المَيْسِر, (A'Obeyd, T, S, K,) which shares a bountiful man used to purchase, and give for food to the أَبْرَام, (A'Obeyd, T, S, M, K,) i. e., those who took no part in the game, not contributing: (M:) or the taking a portion time after time. (AA, T, S, M.) b3: مَثَانٍ [is pl. of مَثْنًى as signifying A place of doubling, or folding &c.: and hence means b4: ] The knees and elbows of a horse or similar beast. (T, K.) b5: And The bends of a valley. (T, K. See ثِنْىٌ.) b6: And, as pl. of مَثْنًى, The chords of the lute that are after the first: (M, K:) or مثنى signifies a chord [of a lute] composed of two twists: or, as some say, the second chord. (Har p. 244. See مَثْلَثٌ.) b7: مَثْنًى also signifies The زِمَام [or noserein] of a she-camel: and Er-Rághib says that the مثناة [i. e. ↓ مَثْنَاة or ↓ مِثْنَاة] is the doubled, or folded, part of the extremity of the زِمَام. (TA.) b8: المَثَانِى as relating to the Kur-án is pl. of مَثْنًى, (Mgh,) or of ↓ مَثْنَاةٌ: (AHeyth, T, Mgh:) it has three applications, accord. to A'Obeyd: (T, Mgh:) it signifies The Kur-án altogether; (A'Obeyd, T, S, M, Mgh, K;) so in the Kur xxxix 24; (A'Obeyd, T, Mgh;) meaning that the mention of reward and punishment is repeated, or reiterated, in it; (Fr, T;) or so called because the verse of mercy is conjoined with that of punishment; (S;) or because narratives and promises and threats are repeated in it; or because one peruses it repeatedly without being wearied: (Mgh:) or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) [the first chapter, called] the فَاتِحَة, (A'Obeyd, T, S, M, Mgh,) or الحَمْدُ, (K,) which means the same; (TA;) so in the Kur xv. 87; (A'Obeyd, T, Mgh;) because it is repeated, or recited twice, in every [act of prayer termed a] رَكْعَة, (Fr, Zj, AHeyth, T, S,) or with every chapter, (Th, M,) or in every prayer; (Mgh;) or because containing praise of God: (Zj, T, Mgh:) [but see السَّبْعُ المَثَانِى voce سَبْعَةٌ:] or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) the chapters that are less than those containing a hundred verses, (S, M, Mgh,) or that are less than the long ones (الطُّوَل, q. v.), and less than those containing a hundred verses, (A'Obeyd, T, K, but in [most of] the copies of the K دُونَ المِأَتَيْنِ is put in the place of دُونَ المِئِينَ, which is the right reading, TA,) and more than [those of the portion called] the مُفَصَّل, (A'Obeyd, T, Mgh, K,) as is related on the authority of the Prophet by Ibn-Mes'ood and 'Othmán and Ibn-'Abbás; (AHeyth, T;) because, (Mgh,) or as though, (T,) occupying the second place after those containing a hundred verses: (T, Mgh:) or the chapters, (T, K,) six and twenty in number, (T,) entitled الحَجّ and القَصَص and النَّمْل and النُّور and الأَنْفَال and مَرْيَم and العَنْكَبُوت and الرُّوم and يَاسِين and الفُرْقَان and الحِجْر and الرَّعْد and سَبَا and المَلَائِكَة and إِبْرَاهِيم and صَاد and مُحَمَّد and لُقْمٰن and الغُرَف and المُؤْمِن and الزُّخْرُف and السَّجْدَة and الأَحْقَاف and الجَاثِيَة and الدُّخَان (T, K) and الأَحْزَاب, (K,) which last has been omitted by the copyists of the T: (TA:) or the chapters of which the first is the بَقَرَة, and the last is بَرَآءَة: or what is repeated, of the Kur-án, time after time. (M, K.) مَثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ: and مَثْنًى; the last in two places. b2: It is said in a trad. that one of the signs of the resurrection will be the public reading, or reciting, of the مَثْنَاة, (T, S,) which means That which has been desired to be transcribed from a source other than the Book of God: (T:) or a certain book, (T, K,) [the Mishna,] which the learned men, and the recluses, of the Children of Israel, after Moses, composed after their own desire, from a source other than the Book of God, as A'Obeyd says on the authority of a man learned in the books of the earlier times, (T,) containing the histories of the Children of Israel after Moses, in which they allowed and disallowed what they pleased: (K:) or what is sung: (K:) or what is called in Persian دُو بَيْتِى, (S, K,) which means two verses, each composed of a pair of hemistichs; (TA;) i. e. what is sung; but A'Obeyd explains it otherwise than thus: (S:) it is what is known among the 'Ajam by the term ↓ مَثْنَوِىٌّ, as though this were a rel. n. from مَثْنَاةٌ: the vulgar say [erroneously] ذُو بَيْت, with the pointed ذ. (TA.) مِثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ; the latter in two places: and see also مَثْنًى.

مُثَنًّى [pass. part. n. of 2. b2: Dualized: a dual. b3: مُثَنَّاةٌ فَوْقِيَّةٌ Marked with two points above: an epithet added to تآء to prevent its being mistaken for بآء or ثآء or يآء. And مُثَنَّاةٌ تَحْتِيَّةٌ Marked with two points below: an epithet added to يآء to prevent its being mistaken for بآء or تآء or ثآء.]

b4: الطَّويلُ المُثَنَّى (assumed tropical:) That which passes away [out of sight, or disappears,] by length; mostly used of a thing that is long without breadth. (TA.) مَثْنِىٌّ [pass. part. n. of 1; Doubled or folded &c.] b2: أَرْضٌ مَثْنِيَّةٌ Land, or ground, turned over twice for sowing, or cultivating. (Mgh, and A and TA in art. ثلث.) مَثْنَوِىٌّ: see مَثْنَاةٌ.

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.

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.)

خرط: خَرَط: استعمال الفعل خرط بمعنى قشر العود وسواه بإدارته بآلة من الخشب استعمال قديم. بعض القدم (معجم الادريسي، دي يونج) ومن هذا قيل عود الخَرْط وهو العود الذي يستعمله الخراطون، وليس بمعنى العود المقشور المسوى كما ترجمه دي سلان.
وخرط: صقل الأحجار المنحوتة، يقول ابن البيطار (1: 460) في كلامه عن حجر الدهنج: يخرطه الخراطون. وصقل الزجاج، ففي ابن حوقل (أرمينية): الزجاج المخروط النفيس.
وخرط: أزال، قطع (همبرت ص76، محيط المحيط).
وخرط: هذر في منطقة ومخرق (بوشر).
خرَّط (بتشديد الراء): دَوَّر، وسوى العود بالمخرطة (هلو، الكالا وفيه تخريطه).
انخرط: سُوِّي بالمخرطة (فوك).
انخرط على شكله: أفرغ في قالب فلان (بوشر).
وانخرط: دقَّ، ضاق (معجم الادريسي).
خَرْط: مخرطة آلة لنحت الخشب وغيره وتدويره (الجريدة الآسيوية 1866، 2: 424، القزويني 2: 251، 270، معجم مارسيل).
وخَرْط: هذر، تباه، جخف، تجح، ثرثرة (همبرت ص240) ومخرقة، زعبرة فشار (بوشر).
وفي (محيط المحيط): العامة تستعمل الخَرْط بمعنى الكذب الكثير مأخوذاً من خَرْط القرع ونحوه عندهم وهو تقطيعه قطعاً كبيرة يقولون للواحدة منها خِرطة.
خَرْطَة: صمامة، سدادة من الخشب تستعمل لسد الثقوب التي تحدث فجأة في الغرب والظروف والزقاق المملوءة سائلاً ليمنعه من الخروج (الكالا).
وخَرْطة: هذر، ثرثرة، كذبة للإضحاك أو الاعتذار، أكذوبة، بهيتة، إفك، مخرقة، فرية، مجانة، ضرَّة، ربطة (بوشر) ولم تضبط الكلمة فيه بالشكل. وانظر محيط المحيط في خَرْط.
خِرطة: قطعة (محيط المحيط انظره في مادة خَرْط).
وخرطه سنبوسق: قطعة فطائر صغيرة (همبرت ص15).
خَرّطة: اسم نبات يستعمله الدباغون (بلجراف 1: 253). خراط: مخرطة، آلة لتدوير الخشب وغيره وصقله (باين سميث 1513).
خِراطة: صناعة الخّراط، وصناعة رقاع الداما والشطرنج (بوشر).
وخِراطة: نقوش، زخرفة البناء. القسم البارز من هذه الزخرفة (بوشر).
وخِراطة: خَرْط، مخرقة، زعبرة، فشار، فشط (بوشر).
وخِراطة، في مصطلح الطب: ما ينقطع من المعي بسبب الزحير المزمن. ففي معجم المنصوري هو ما ينجرد من المعي عند الاسترسال.
وفي محيط المحيط: وخراطة الأمعاء عند الأطباء ما يخرج من تقطعها في الإسهال المزمن. (ورأي الأطباء القدماء هذا غير صحيح).
خَروطة: نوع من الطير (ياقوت 1: 885).
خَرِيطَة: تطلق بخاصة على كيس أو محفظة تحوي إضبارة القاضي (المقري 1: 472، محمد بن الحارث ص 227، 278، 283).
وخريطة: ملء الكيس أو العدل (بوشر).
صاحب الخريطة: تطلق في تونس على صاحب الخزينة (مارمول 2: 245).
وخريطة: سفرة واحدة إلى مكة دون العودة إلى المدينة (برتون 2: 52).
خَرّاط: صانع رقاع الشطرنج والنرد (بوشر).
وخَرّاط: من يصقل الحجارة المنحوتة (انظر خَرَط).
وخَرّط: ممخرق، مزعبر، كذاب (بوشر، همبرت ص250).
مَخْرَط: ما يخرطه الخراط (مارسيل).
مَخْرَطَة، وتجمع على مخَارِط: ما يخرطه الخراط (فوك، الكالا، بوشر).
ومَخْرَطَة: مقصلة (بوشر).
مَخْرُوط: مخروطي الشكل، صنوبري الشكل (برجون، محيط المحيط، ابن بطوطة 1، 81، 3: 380، مملوك 1، 1: 122).
هو من الفروسية مخروط، التي جاءت في قصة عنتر (ص53) يظهر أن معناها إنه برع في الفروسية وتفوق فيها.
مُنْخَرِط: مخروطي الشكل، صنوبري الشكل (القزويني 1: 267).

خرط

1 خَرَطَ الوَرَقَ, (S, Msb,) aor. ـُ and خَرِطَ, inf. n. خَرْطٌ, (Msb,) He rubbed off the leaves (S, Msb) from the branches, (Msb,) by grasping the upper part, and passing the hand along it to the lower part. (S.) b2: خَرَطَ الشَّجَرَ, aor. as above, (K,) and so the inf. n., (TA,) He pulled off the leaves, (K, TA,) and the bark, or peel, (TA,) from the trees (K, TA) with his hand [in the manner above described]. (TA.) It is said in a prov., دُونَهُ خَرْطُ القَتَادِ [Before one can attain it he has to strip the tragacanth of its leaves by grasping each branch and drawing his hand down it: i. e. he has to perform what will be extremely difficult, if not impossible]. (S, TA. [In the S and L in art. قتد, we find مِنْ دُونِهِ.]) You say also, خَرَطَ العُنْقُودَ He pulled off the grapes, or the like, from the bunch with all his fingers: (AHeyth:) or he put the bunch in his mouth and drew forth its stalk bare; as also ↓ اخترطهُ. (K.) It is said of Mo-hammad, كَانَ يَأْكُلُ العِنَبَ خَرْطًا [He used to eat grapes by putting the bunch in his mouth and drawing forth its stalk bare: or by stripping them off with all his fingers]. (TA.) b3: خَرَطَ العُودَ, aor. as above, (S, K, *) and so the inf. n., (S,) He removed the bark, or peel, from the wood, or stick, (S, K,) and planed it, or made it even, (K,) with the مِخْرَط, which is also called بَلْط and بُلْط, (TA in art. بلَط,) or with his hand. (TA in the present art.) b4: [Hence, in modern Arabic, He turned the wood, or stick; i. e., shaped it, or made it round, with a lathe.] b5: خَرَطَ الحَدِيدَ, inf. n. as above, He made the iron long, like a column, or pole, or rod. (S.) A2: خَرَطَ الجَوَاهِرَ He collected the jewels in a خَرِيطَة [q. v.]. (MF.) 4 اخرط الخَرِيطَةَ He bound, or made fast, the خريطة [q. v.]; or closed it by inserting its loops one into another; syn. أَشْرَجَهَا. (S, K *) 7 انخرط [It (a piece of wood, or a stick,) had its bark, or peel, removed, and was planed, or made even, with the مِخْرَط, (as appears from what here follows,) or with the hand: see 1]. b2: [and hence,] انخرط جِسْمُهُ (tropical:) His body became slender; (S, K, TA;) as though it were barked and planed (خُرِطَ) with the مِخْرَط. (TA.) 8 إِخْتَرَطَ see 1. b2: [Hence,] اخترط سَيْفَهُ, (S,) or السَّيْفَ, (Mgh, K,) (tropical:) He drew his sword, or the sword, (S, Mgh, K,) from its scabbard. (Mgh, TA.) خُرَاطَةٌ The parings, or shavings, that fall from the work of the خَرَّاط; like نُجَارَةٌ and نُحَاتَةٌ. (TA.) b2: What falls from a bunch of grapes, or the like, when the fruit is pulled off with all the fingers. (AHeyth.) خِرَاطَةٌ The art, or craft, of the خَرَّاط. (K.) خَرِيطَةٌ A receptacle, (S, K,) [a pouch,] or thing like a كِيس [or purse], (Lth, Msb,) of leather, (Lth, S, Msb, K,) or of rag, (Lth,) or other material, (S, K,) which is bound, or made fast, or closed by the insertion of its loops one into another, (يُشْرَجُ, Lth, S, Msb, K,) upon its contents: (Lth, S, K:) pl. خَرَائِطُ. (Msb.) b2: Also A thing likened thereto, which is made for the letters of the sultán, and of prefects, or agents, to be sent therein. (Lth, L.) b3: Also A similar thing [which was formerly, in the time of paganism,] put upon the head of the she-camel [that was] confined [to perish] at the tomb of a dead person. (Lth.) b4: [Also The pod, or oblong capsule or pericarp, of sesamum and the like: pl. as above. Used in this sense by writers on botany, and in the spoken language of the present day.]

b5: See also بِدَادٌ.

خَرَائِطِىٌّ [A maker, or seller, of خَرَائِط, pl. of خَرِيطَةٌ]; a rel. n. formed from a pl., like أَنْمَا طِىٌّ. (TA.) خَرَّاطٌ One whose occupation is to remove the bark, or peel, of wood, or sticks, and to plane it, or make it even, (K,) with the مِخْرَط, which is also called بَلْط and بُلْط, (TA in art. بلط,) or with the hand. (TA in the present art.) b2: [Hence, in modern Arabic, A turner of wood &c.]

مِخْرَطٌ The iron instrument with which the خَرَّاط performs his work; also called بَلْطٌ and بُلْطٌ. (TA in art. بلط, q. v.) مَخْرُوطٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man (TA) having a scanty beard: (K, TA:) [or you say,] رَجُلٌ مَخْرُوطُ اللِّحْيَةِ A man having a beard in which is length without breadth. (S.) and لِحْيَةٌ مَخْرُوطَةٌ (assumed tropical:) A beard that is scanty in its side, (K,) or, correctly, in its two sides, (TA,) and lank and long in the part on and beneath the chin. (K.) b3: (assumed tropical:) A face in which is length (K, TA) without breadth. (TA.) You say, رَجُلٌ مَخْرُوطُ الوَجْهِ (assumed tropical:) A man whose face has length without breadth. (S.) b4: بِئْرٌ مَخْرُوطَةٌ (tropical:) A narrow well. (A, TA.) b5: [مَخْرُوطٌ and ↓ مَخْرُوطَةٌ, in mathematics, signify A cone.]

مَخْرُوطَةٌ: see what next precedes.

مَخْرُوطِىٌّ, in mathematics, Conical.]