صفق

1 صَفْقٌ [inf. n. of صَفَقَ] signifies The striking [a thing] so as to cause a sound to be heard in consequence thereof; (S, O, K;) as also تَصْفِيقٌ [inf. n. of ↓ صفّق, but this has an intensive signification]: (S:) and تَصْفَاقٌ is [also] an inf. n. of صَفَقَ, like صَفْق in the phrase صَفْقُ الكَفِّ عَلَى

الأُخْرَى [the striking of the hand upon the other hand], but denoting muchness of the action. (Sb, M, TA.) [Hence several meanings of both of these verbs, here following.] b2: صَفَقَ رَأْسَهُ, and عَيْنَهُ, (M,) and صَفَقَهُ عَلَى رَأْسِهِ, (Msb,) aor. ـِ inf. n. صَفْقٌ, (M, Msb,) He struck his head, and his eye, (M,) and he struck him on his head with the hand. (Msb.) And صَفَقَهُ بِالسَّيْفِ, (O, K,) inf. n. صَفْقٌ, (O,) He struck him with the sword. (O, K.) And صَفَقَ بِهِ الأَرْضَ [lit. He smote the ground with him; meaning he flung him upon the ground]. (L, TA.) b3: صَفَقَ بِجَنَاحَيْهِ, (M, K,) aor. as above, (M,) [inf. n. صَفْقٌ,] said of a bird, He beat [his sides, or the air,] with his wings; (M, L, K; *) as also ↓ صِفّق, (M, K,) inf. n. تَصْفِيقٌ. (TA.) b4: صَفَقَتْهُ الرِّيحُ, and ↓ صفّقتهُ, The wind smote it so as to cause a sound to be heard: (S:) or the latter signifies [simply] the wind smote it, or beat it: (Ham p. 719:) [or the wind beat upon it; namely, a sail &c.: (see شِرَاعٌ:)] [and] both signify the wind shifted it to the right and left, and turned it back: (TA: [in the CK, التَّتْلِيبُ is erroneously put for التَّقْلِيبُ as an explanation of التَّصْفِيقُ:]) and الرِّيحُ المَآءَ ↓ صفّقت The wind beat the water so that it made it clear: (M:) and صَفَقَتِ الرِّيحُ الأَشْجَارَ, (K,) aor. as above, inf. n. صَفْقٌ, (O,) The wind put the trees in motion, or into a state of commotion, (O, K,) and shook them: (O, TA:) and الرِّيحُ ↓ صفّقت السَّحَابَ The wind smote the clouds, [for صَرَمَتْهُ in my original, an obvious mistranscription, I read ضَرَبَتْهُ,] and blew in different directions upon them. (TA.) b5: صَفَقَ العُودَ, (inf. n. صَفْقٌ, TA,) He put in motion [by striking them] the chords of the lute. (S, O, K.) b6: صَفَقَ يَدَهُ بِالبَيْعَةِ and صَفَقَ عَلَى يَدِهِ, inf. n. صَفْقٌ (M, K) and صَفْقَةٌ, (K,) [or the latter, which see below, is a simple subst.,] He struck his hand upon his [another's] hand by way of ratifying the sale, or the covenant; (M, K;) and so صَفَقَ لَهُ البَيْعَ, aor. ـِ (K,) inf. n. صَفْقٌ: (TA:) or صَفَقْتُ لَهُ بِالبَيْعِ and بِالبَيْعَةِ, inf. n. صَفْقٌ, I struck my hand upon his hand [by way of ratifying the sale and the covenant]. (S, O, Msb.) [See also سَفَقَ. And see an ex. in a verse cited voce رَدَادٌ.] b7: صَفْقٌ (S, O, K) as inf. n. of صَفَقْتُهُ, (S, O,) also signifies The shutting, or closing [a thing]; and the turning, or sending, or putting, [a thing] back, or away; (S, O, K;) as also ↓ إِصْفَاقٌ. (K.) You say, صَفَقَ عَيْنَهُ He shut, or closed, his eye. (S, O, K.) And صَفَقَ البَابَ, (S, M, O, Msb, K,) aor. ـِ (M,) inf. n. صَفْقٌ, (M, Msb,) He shut or closed, the door; (S, O, Msb, K;) as also ↓ اصفقهُ: (S, O:) or both signify he locked the door: (M, K:) and in like manner سَفَقَهُ [and اسفقهُ]. (TA.) And He opened the door: (ADk, O, Msb, K:) thus having two contr. significations. (Msb.) And صَفَقَ مَاشِيَتَهُ, inf. n. صَفْقٌ, He turned, or sent, his cattle back, or away. (M, TA.) And صَفَقَهُمْ عَنْ كَذَا He turned them [i. e. men] back, or away, from such a thing. (TA.) And one says, مَا زَالُوا يَصْفِقُونَنِى They ceased not to turn me about in an affair: [meaning that] they endeavoured to induce him to do it. (Ibn-'Abbád, O.) b8: صَفَقَهُمْ مِنْ بَلَدٍ إِلَى

بَلَدٍ They expelled them from town to town, or from country to country, forcibly and ignominiously. (TA.) b9: صَفَقَ الشَّرَابَ: see 2. b10: صَفَقَ القَدَحَ, (O, K,) inf. n. صَفْقٌ, (O, TA,) He filled the drinking-vessel; as also ↓ اصفقهُ; (O, K;) and ↓ صفّقهُ: (O:) or الكَأْسَ ↓ صفّق, and ↓ اصفقها, he filled the drinking-cup, or wine-cup: (Lh, M:) and الحَوْضَ ↓ اصفقنا We collected the water in the watering-trough. (TA.) b11: and صَفَقَهَا, inf. n. صَفْقٌ, He compressed her; syn. جَامَعَهَا. (TA.) b12: And صَفْقٌ signifies also The collecting together [a thing or things]. (TA.) A2: صَفَقَ الرَّجُلُ, (M, K,) inf. n. صَفْقٌ, (M,) The man went away. (M, K.) b2: مِنَ ↓ صَفَقَتْ عَلَيْنَا صَافِقَةٌ النَّاسِ A company of men alighted at our abode. (IDrd, M, * O, K. *) b3: صَفَقَتْ, (IDrd, O, K,) inf. n. صَفْقٌ, (TA,) said of a she-camel, Her womb closed against the passage of her fœtus, (أَرْتَجَتْ رَحِمُهَا عَنْ وَلَدِهَا, [or أُرْتِجَتْ i. e. became closed, the syll. signs of this word in the O being doubtful, in the CK erroneously written ارتَخَتْ,]) so that the fœtus died. (IDrd, O, K, TA.) A3: صَفُقَ, aor. ـُ (M, O, Msb, K,) inf. n. صَفَاقَةٌ, said of a garment, or piece of cloth, (S, M, O, Msb, K,) It was strong, stout, or firm; (M;) thick, substantial, close, or compact, in texture: (O, Msb, K:) and so سَفُقَ. (T, S, &c., in art. سفق.) b2: And, said of a face, (S, O, K, TA,) (tropical:) It was impudent; or had little shame. (O, K, TA.) 2 صَفَّقَ see 1, former half, in five places. b2: التَّصْفِيقُ بِاليَدِ means The making a sound with the hand [by clapping]: (S:) one says, صفّق بِيَدَيْهِ [He clapped with his hands; or clapped his hands]: (O, Msb:) and النِّسَآءُ يُصَفِّقْنَ عَلَى المَيِّتِ [The women clap their hands in lamenting over the dead: thus they often do in the present day, over the corpse and over the grave]: (TA:) التَّصْفِيقُ is syn. with التَّصْفِيحُ: (As, O:) or (O) the former signifies the striking with the palm of one hand upon that of the other; (O, K;) but the latter is better expl. as the striking with the outer side of the right hand upon the inner side of the left hand. (O.) [See also 2 in art. صفح.] b3: صفّق القِرْبَةَ, (M, TA,) inf. n. تصْفِيقٌ, (TA,) He poured water into the skin, (M, TA,) and shook it about, (TA,) the skin being new, so that the water came forth yellow. (M.) b4: See also 1, latter half, in two places. b5: صفّق الشَّرَابَ He mixed the wine, or beverage. (M.) b6: And, (M,) inf. n. as above; (S, O, K;) and ↓ صَفَقَهُ, (M,) inf. n. صَفْقٌ; (K;) and ↓ اصفقهُ, (M,) inf. n. إِصْفَاقٌ; (K;) He transferred the wine, or beverage, from one vessel to another, (S, M, O, K,) or from one jar to another, (As, TA,) it being mixed, (K,) in order that it might become clear. (M, K.) b7: تَصْفِيقُ الإِبِلِ means The removing of camels from a place which they have depastured to a place in which is pasture: (S, O, K: *) thus in the saying of the rájiz (Aboo-Mohammad El-Fak'asee, O) cited in the first paragraph of art. زل: (S, O:) or التَّصْفِيق in that instance, accord. to IAar, is from صفّق القَوْمُ فِى البِلَادِ The people, or party, went far in the country in search of pasture: (M:) [or] صفّق, said of a man, (Ibn-'Abbád, O,) inf. n. as above, (K,) means He went away; and he went round about. (Ibn-'Abbád, O, K.) b8: And التَّصْفِيقُ signifies also The forming a determined intention or purpose, and then reversing it. (TA.) 3 صافق عِنْدَ صَفْقَةِ البَيْعِ [He struck his hand upon that of another in token of the ratification of the sale]. (T in art. دو. [See also 6.]) b2: صافقت said of a she-camel, She lay, or slept, upon one side one time and upon the other side another time: from صَفْقٌ meaning جَانِبٌ. (M. [And the same is indicated in the O.]) and فُلَانٌ يُصَافِقُ بَيْنَ جَنْبَيْهِ Such a one turns over upon this صَفْق [or side] one time and upon the other another. (O.) And بَاتَ فُلَانٌ يُصَافِقُ [Such a one passed the night turning over from side to side]. (Z, TA.) b3: [Accord. to the K, said of a she-camel, She was taken with the pains of parturition; i. q. مَخَضَتْ: but this is app. a mistake; for it seems to have been taken from the saying in the O, (one of the principal sources of the K,) إِذَا مَخَضَتِ النَّاقَةُ صَافَقَتْ, which evidently means When the she-camel is taken with the pains of parturition, she turns over from side to side; as is there indicated by the context both before and after.] b4: صافق بَيْنَ قَمِيصَيْنِ, (M,) or بين ثَوْبَيْنِ, (K,) He wore two shirts, (M,) or two garments, (K,) one of them over the other. (M, K.) 4 أَصْفَقَ see 1, latter half, in five places: b2: and see also 2.

A2: أَصْفَقُوا عَلَيْهِ i. q. تَبَايَعُوا عَلَيْهِ [i. e. They made a covenant, or compact, respecting it, or to do it, as though by striking their hands together], namely, the thing, or affair: (TA in art. بيع: [see صَفَقَ يَدَهُ بِالبَيْعَةِ; and see also 3, and 6, and صَفْقَةٌ:]) they combined consentaneously, or agreed together, respecting it, or to do it, namely, the thing, or affair; syn. أَطْبَقُوا عَلَيْهِ, (S, O, K,) or اِجْتَمَعُوا عَلَيْهِ. (M.) And أَصْفَقُوا عَلَيْنَا [They combined, or collected themselves together, against us]. (M, from a verse of Zuheyr.) أَصْفَقَتْ لَهُ نِسْوَانُ مَكَّةَ occurs in a trad. as meaning The women of Mekkeh collected themselves together to him: or, as some relate it, ↓ اِنْصَفَقَتْ. (TA.) And one says, أَصْفَقُوا لَهُ meaning حَشَدُوا [i. e. They collected themselves together to him; or they combined to treat him with courtesy and honour]. (M.) b2: اصفق لَهُمْ He brought them as much food as would satisfy their hunger: (O, K:) said in relation to the entertainment of guests. (O.) b3: أَصْفَقَتْ يَدُهُ بِكَذَا, (S, O,) or يَدِى, (K,) His hand, or my hand, lighted on, met with, or encountered, such a thing; syn. صَادَفَتْهُ and وَافَقَتْهُ. (S, O, K.) En-Nemir Ibn-Towlab says, (S, O, TA,) describing a جَزَّار [or slaughterer of camels], (TA,) حَتَّى إِذَا قُسِمَ النَّصِيبُ وَأَصْفَقَتْ يَدُهُ بِجَلْدَةِ ضَرْعِهَا وَحُوَارِهَا

[Until, or until when, the share was divided, and his hand lighted on the skin of her udder and her young one]. (S, O, TA: but in the S, طُرِحَ is put in the place of قُسِمَ.) A3: أَصْفَقَ القَوْمُ The people, or party, were, or became, in a state of commotion, or tumult; syn. اِضْطَرَبُوا. (M, TA. [See also 8.]) A4: أُصْفِقَ لِى It was appointed, or ordained, for me; or prepared for me. (TA.) A5: اصفق الغَنَمَ He milked the sheep, or goats, but once in the day; (S, M, O, TA;) and so with س: (TA in art. سفق:) or الإِصْفَاقُ signifies the milking once in the day and night. (TA.) A6: اصفق الثَّوْبَ He wove the garment (M, TA) strongly, stoutly, firmly, (M,) thickly, substantially, closely, or compactly. (TA.) 5 تصفّق He (a man) turned over and over; (M;) he moved repeatedly to and fro, syn. تَرَدَّدَ, (M, O, K,) from side to side. (M.) And تصفّقت She (a camel) turned herself over, upside down (lit. back for belly), (O, K, TA,) when taken with the pains of parturition. (TA.) b2: تصفّق لِلْأَمْرِ He addressed, or applied, or directed, himself, or his regard, or attention, or mind, to the affair; syn. تَعَرَّضَ لَهُ. (Sh, O, K.) 6 تصافقوا (S, M, O) They struck their hands upon the hands of others (O) عِنْدَ البَيْعَةِ [on the occasion of the ratifying of a sale, or covenant]: (S, O:) or they [struck a bargain;] bought and sold; or made a covenant, or compact; one with another. (M, TA.) 7 انصفق It (a garment, or piece of cloth,) was beaten by the wind, so that it moved to and fro. (M. TA.) [See also 8.] b2: It (a door) became shut, or closed: and so with س: (TA in art. سفق:) [or it shut again of itself:] said of a door which, when opened, will not remain open. (TA in art. دلق.) b3: He (a man, TA) turned, or became turned or sent or put, back, or away: (S, O, K, TA:) he [or it] returned. (TA.) b4: And انصفقوا They collected themselves together: the contr. of the next preceding signification. (TA.) See also 4. b5: And one says, انصفقوا عَلَيْنَا يَمِينًا وَشِمَالًا They came upon us on the right and left. (M, TA.) 8 اصطفقت الأَشْجَارُ The trees became shaken, or agitated, by the wind. (S, O, K, TA.) and اصطفق العُودُ The lute had its chords put in motion, (S, O, K, TA,) so that they responded, one to another. (TA.) b2: اصطفق الآفَاقُ بِالبَيَاضِ The tracts of the horizon flickered with whiteness, and the light thereof spread. (TA.) b3: and اصطفق المَجْلِسُ بِالقَوْمِ The sitting-place became a scene of commotion, or tumult, with the people, or party. (TA. [See also 4, latter part.]) صَفْقٌ: see صَفْقَةٌ.

A2: Also A side; a lateral part or portion; (S, M, O, K;) and so ↓ صُفْقٌ, (S, O, K,) and ↓ صَفَقٌ; (M, O, K;) syn. نَاحِيَةٌ, (S, M, O, K,) and جَانِبٌ. (M, TA.) Of a mountain, (S, O, K,) it signifies in like manner, (O,) its صَفْح, (S, O, K,) and its نَاحِيَة: (S:) [both of which signify as above: or by the former may be meant what here follows:] or its face, (M, K,) in the upper part thereof, above the حَضِيض [or low ground at, or by, the base, or foot]: (M:) pl. صُفُوقٌ. (S, O.) [In like manner also,] صَفْقَا العُنُقِ signifies The two sides of the neck. (M, K.) And صَفْقَا الفَرَسِ The two cheeks of the horse. (M, K.) b2: Also A place. (K.) b3: See also صِفْقٌ.

A3: And see صَفَقٌ, in two places.

صُفْقٌ: see the next preceding paragraph.

صِفْقٌ, with kesr, The مِصْرَاع [i. e. either half, or leaf,] of a door [meaning of a folding door]: (K:) [or, accord. to the O, it is ↓ صَفْقٌ, for it is there said that صَفْقَا البَابِ means مِصْرَاعَاهُ; but SM follows the reading in the K without remarking upon the difference in the O; and adds,] and one says, بَابُ دَارِهِ صِفْقٌ وَاحِدٌ [meaning The door of his house is one leaf; i. e.] when it does not consist of what are termed مِصْرَاعَانِ. (TA.) صَفْقٌ: see صَفْقٌ.

A2: Also Water that is poured into a new skin, and shaken in it, and in consequence becomes yellow; (S, O, K;) or yellow water that comes forth from a new skin upon which water has been poured; (M;) and so ↓ صَفْقٌ. (M, K.) Hence, (TA,) one says, وَرَدْنَا مَآءً كَأَنَّهُ صَفَقٌ [We came for the purpose of drinking to water as though it were the yellow water that comes forth from a new skin]. (S, O.) b2: And A new skin upon [or into] which water is poured, in consequence whereof yellow water comes forth from it. (M.) b3: Also, accord. to AHn, (M,) or so ↓ صَفْقٌ, (K,) The odour, and savour, of دِبَاغ [or tan]. (M, K.) b4: And The former, accord. to Ibn-'Abbád, The last of دِبَاغ [or tan]: (O, TA:) in the K, آخِرُ الدِّمَاغِ is erroneously put for آخر الدِّبَاغ. (TA.) صَفْقَةٌ A striking of the hand [of one person] upon the hand [of another] in [ratifying] a sale or purchase and a covenant: (Mgh:) and ↓ صَفْقٌ is [used in the same sense, being an inf. n. and also] a subst. from the verb in the phrase صَفَقَ يَدَهُ بِالبَيْعَةِ [expl. in the first paragraph of this art.]; (M, K;) as also ↓ صِفِقَّى, like زِمِجَّى, (K,) or ↓ صِفَقَّى, (so in a copy of the M,) which is mentioned by Sb, (M, TA,) and of which Seer says that it may be from صَفْقُ الكَفِّ عَلَى الأُخْرَى. (TA. [See 1, first sentence.]) b2: Hence it is used to signify The contract itself that is made in the case of a sale, (Mgh, Msb,) and the covenant that one makes: (Mgh:) or an agreement respecting a thing: (M, TA:) Az says that it relates to the seller and the buyer. (Msb.) [and it is sometimes with س in the place of ص.] One says, رَبِحَتْ صَفْقَتُكَ i. e. [May] thy purchase [bring profit]. (S, O.) And بَارَكَ اللّٰهُ لَكَ فِى صَفْقَةِ يَمِينِكَ i. e. [May God bless thee in] the contract [(lit. the striking) of thy right hand]. (Msb.) And صَفْقَةٌ رَابِحَةٌ, and صَفْقَةٌ خَاسِرَةٌ, (S, O, K,) A sale or bargain [bringing gain, and a sale or bargain occasioning loss]. (K.) And إِنَّهُ لَمُبَارَكُ الصَّفْقَةِ [Verily he is blessed in respect of bargaining]; meaning that he buys not anything without gaining in it. (TA.) And قَدِ اشْتَرَيْتُ اليَوْمَ صَفْقَةً

صَالِحَةً [I have purchased to-day a good purchase]. (TA.) And البَيْعُ صَفْقَةٌ أَوْ خِيَارٌ Selling is decisive or with the option of returning. (Mgh.) And it is said in a trad. (of Ibn-Mes'ood, TA), صَفْقَتَانِ فِى صَفْقَةٍ رِبًا i. e. Two bargains in a [single] bargain [are an unlawful gain]: this is of two kinds: one is the seller's saying to the buyer, “I sell to thee such a thing for a hundred dirhems on the condition of thy buying of me this garment, or piece of cloth, for such a sum: ” the other kind is his saying, “I sell to thee this garment, or piece of cloth, for twenty dirhems on the condition of thy selling to me thy commodity for ten dirhems. ” (O.) And it is said in another trad., إِنَّ أَكْبَرَ الكَبَائِرِ أَنْ تُقَاتِلَ أَهْلَ صَفْقَتِكَ i. e. [Verily the greatest of great sins is] thy fighting those with whom thou hast made a covenant: because each of the two persons making a covenant puts his hand in the hand of the other, like as is done by each of two persons selling and buying. (TA.) صِفِقَّى or صِفَقَّى: see the next preceding paragraph.

صِفَاقٌ The inferior [or inner] skin, that is beneath the skin upon which is the hair: (S, O, K:) a thin skin beneath the upper skin and above the flesh: (IAth, TA:) or the صِفَاق of the belly is the skin, (M,) the inner skin, (TA,) that is next to the سَوَاد, (M, TA,) the سَوَاد of the belly, (TA,) [i. e. the liver,] and which is the part where the farrier perforates the beast (بَنْقُبُ مِنَ الدَّابَّةِ) [at the navel, in order that a yellow fluid may issue forth]: (M, TA:) or the صَفَاق is the part around the navel, where the farrier performs the operation above mentioned: (AA, TA:) or the skin which, when the مَسْك [or hide] is stripped off, remains cleaving to the belly, and the rending of which occasions a [rupture termed] فَتْق; so says As, in the “ Book of the Horse: ” (TA:) or what is between the جِلْد [or outer skin] and the مُصْرَان [or intestines into which the food passes from the stomach]; (ISh, O, K;) com-prising all of what are termed the مَرَاقّ of the belly, beneath the جِلْد thereof, to the سَوَاد of the belly [i. e. the liver]; the مَرَاقّ of the belly being all that has not a bone curving over it: (ISh, O:) or the skin of the whole of the belly: (O, K:) the pl. is صُفُقٌ, only. (M, TA.) صَفُوقٌ An abominable acclivity or ascending road or mountain-road difficult of ascent: pl. صَفَائِقُ and صُفُقٌ. (M, K.) And A mountain, (K,) or an obstacle, or elevated portion, of mountains, (O,) such as is inaccessible. (O, K.) And A smooth, high rock: pl. صُفُقٌ. (Ibn-'Abbád, O, K.) A2: Also, applied to a bow, Pliant. (Fr, O, K.) b2: [In the TA, in a verse of Aboo-Dhu-eyb describing a bow, to which it seems to be there applied as an epithet, it is expl. as signifying راجعة; but I think that this is a mistranscription for رَاجِفَةٌ, meaning Quivering. b3: Freytag has assigned to it three explanations which belong to صِفَاقٌ.]

صَفِيقٌ, applied to a garment, or piece of cloth, (S, M, Mgh, O, Msb, K,) strong, stout, or firm; (M;) thick, substantial, close, or compact, in texture: (Mgh, O, Msb, K:) and سَفِيقٌ is a dial. var. thereof. (TA.) b2: Also (assumed tropical:) Hardy, strong, sturdy, enduring, or patient. (M.) b3: And applied to a face (S, O, K, TA) as meaning (tropical:) Impudent; or having little shame. (O, K, TA.) And رَجُلٌ صَفِيقُ الوَجْهِ (assumed tropical:) A man having no shame. (Har p. 368.) صَفِيقَةٌ: see صَافِقَةٌ.

صَفَائِقُ Travelling-camels (رِكَابٌ) coming and going. (Ibn-'Abbád, O.) b2: See also صَافِقَةٌ.

صَفَّاقٌ A cock that beats with his wings when crowing. (TA.) b2: It occurs in a trad., followed by أَفَّاق in apposition, and is said by As to mean اَلَّذِى يَصْفِقُ عَلَى أَمْرٍ عَظِيمٍ [app. One who goes away on some great affair]: but in the opinion of Az, it means one who makes many journeys, and who employs himself, or uses art or artifice or cunning, in affairs of traffic; thus nearly agreeing in meaning with أفَّاقٌ. (O: the latter meaning only is assigned to it in the K.) صَافِقَةٌ A company (IDrd, M, O, K) of men [alighting at one's abode]. (IDrd, M, O.) See 1, near the end. b2: Also A calamity, or misfortune: (M, TA:) pl. صَوَافِقُ: (M:) this pl. and ↓ صَفَائِقُ, (O, K, TA,) which latter may be pl. of ↓ صَفِيقَةٌ, (TA,) signify accidents, or evil accidents, (O, K, TA,) and varieties, or vicissitudes, of events. (O, TA.) أَصْفَقُ A garment, or piece of cloth, more [strong, stout, firm,] thick, substantial, close, or compact, in texture, than another. (Mgh.) أَصْفَقَانِيَّةٌ [written in one place with fet-h, and in another with kesr, to the ف,] i. q. خَوَلٌ [A man's slaves, or servants, and other dependents; or slaves, and cattle, or camels &c.;] in the dial. of El-Yemen. (TA.) مَصْفَقٌ A place of passage; a way, road, or path; syn. مَسْلَكٌ. (O, TA.) مُصَفَّقٌ [pass. part. n. of 2, q. v.]. One says, لَكَ عِنْدِى وُدٌّ مُصَفَّقٌ وَنُصْحٌ مُرَوَّقٌ (tropical:) [I have, for thee, an affection defecated like wine that has been transferred from one vessel to another and left to settle, and a benevolence purified like clarified wine]. (TA.) b2: Also A full [or filled] drinking-vessel. (Fr, TA.) مُصَافِقٌ A camel lying, or sleeping, upon one side one time and upon the other side another time. (O, K.) b2: And مُصَافِقٌ بَيْنَ ثَوْبَيْنِ Wearing two garments, one of them over the other. (Ibn-'Abbád, O.)

صوع

1 صُعْتُهُ, (O, K,) [from صَاعَهُ,] aor. ـُ (K,) inf. n. صَوْعٌ, (TA,) I measured it with the صَاع [q. v.]. (O, K.) One says, هٰذَا طَعَامٌ يُصَاعُ i. e. [This is wheat] that is measured [with the صاع]. (O.) b2: And (assumed tropical:) [I collected it together, like as the measurer collects the corn &c. in the measure: and the contr., i. e.] I dispersed it, or scattered it; (S, O, K;) in which sense it is [said to be] tropical; (TA;) and صِعْتُهُ, aor. ـِ (K in art. صيع,) inf. n. صَيْعٌ, (TA in that art.,) signifies the same. (K in that art.) One says, صُعْتُ الأَقْرَانَ, and غَيْرَهُمْ, (tropical:) I came to the antagonists, and others, from their sides: (K, TA:) of a courageous man, or a courageous armed man, one says, يَصُوعُ أَقْرَانَهُ (tropical:) He comes to his antagonists from their sides; (S, O, TA;) and the like is cited in the T from Lth; or as meaning he encompasses their sides; (TA;) or he collects together his antagonists (IKtt, Z, TA) from every side, (IKtt, TA,) like as the measurer collects together that which is measured: (Z, TA:) and of a man, (S, O,) or a pastor, (Lth, IKtt, Z,) يَصُوعُ الإِبِلَ, (S, O,) or مَاشِيَتَهُ, (Lth,) or إِبِلَهُ, (IKtt, Z,) (tropical:) He comes [to the camels or] to his cattle [or to his camels] from their sides; or he encompasses their sides; (Lth, TA;) or he collects them together (IKtt, Z, TA) from every side, (IKtt, TA,) like as the measurer collects together that which is measured: (Z, TA:) but Az says that the foregoing explanations by Lth are wrong; that يَصُوعُ أَقْرَانَهُ, said of a courageous man, or a courageous armed man, means he charges upon his antagonists and disperses them; and يَصُوعُ إِبِلَهُ, said of a pastor, he disperses his camels in the place of pasture; and يَصُوعُ المَعَزَ, said of a hegoat, he disperses the [she-] goats; and صَاعَ الغَنَمَ, aor. as above, and so the inf. n., he dispersed the sheep or goats; (TA;) and الغَنَمَ ↓ اصاع, inf. n. إِصَاعَةٌ, signifies thus likewise: (Lh, TA in art. صيع:) Lh also says that صُعْتُ الغَنَمَ, aor. ـُ inf. n. صَوْعٌ, and صِعْتُهَا, aor. ـِ inf. n. صَيْعٌ, both signify I dispersed the sheep or goats: (O in art. صيع:) or, accord. to IKtt, صاع إِبِلَهُ, said of a pastor, has two contr. meanings; he collected together his camels from every side; and also he dispersed his camels. (TA.) b3: Also I frightened him. (Ibn-'Abbád, * O, * K.) b4: And صُعْتُ القَوْمَ, aor. ـُ (Lh, O in art. صيع,) inf. n. صَوْعٌ, (TA in that art.,) I urged, or incited, the people, or party; (Lh, O and TA in that art.;) and so صِعْتُ القَوْمَ, (Lh, O and K in that art.,) aor. ـِ (Lh, O ibid.,) inf. n. صَيْعٌ. (TA ibid.) b5: b6: [And صاع الكُرَةَ He propelled the ball with the صَوْلَجَان. (See صَاعٌ below, last sentence.)] b7: And صَاعَتِ النَّحْلُ, (K,) [app. for صاعت النحل بَعْضُهَا بَعْضًا,] aor. ـُ (O,) inf. n. صَوْعٌ, (TA,) The bees followed [as though driving along] one another. (O, K.) b8: And صاع الشَّىْءَ, inf. n. صَوْعٌ, He folded, or doubled, the thing; twisted it; or bent it. (IKtt, TA.) 2 صَوَّعَتْ مَوْضِعًا, (O, K,) inf. n. تَصْوِيعٌ, (K,) She (a woman) prepared a place, such as is termed صَاعَة, (O, K, TA,) and made it even, (TA,) for the separating and loosening of cotton. (O, K.) b2: صوّعت الرِّيحُ النَّبَاتَ The wind dried up, or caused to dry up, the plants, or herbage; (O, K;) as also صَوَّحَتْهُ. (TA.) b3: صوّع الشَّىْءَ He made the thing pointed in its head. (Ibn-'Abbád, O, K.) b4: And He rounded the thing in its sides. (O, K.) b5: صّوع, (K,) inf. n. as above, (O,) said of an ass, [meaning a wild ass,] He drove his she asses to the right and left: (O, K:) so expl. by Ibn-'Abbád. (O.) And, said of a horse, He went at random, and resisted his owner [or rider]. (TA.) b6: صوّع إِلَيْهِ [said of a man, as is indicated in the O,] He turned about his head towards him: and he turned his face towards him. (O, TA.) b7: And صوّع رَأْسَهُ, said of a bird, It moved, or moved about, its head. (TA.) 4 اصاع الغَنَمَ: see 1, latter half.5 تصوّع It became dispersed, or scattered; as also ↓ انصاع. (S.) You say, تصوّع القَوْمُ The people, or party, became dispersed, or scattered, and remote, all of them, one from another. (O, K.) b2: Also, said of hair, It became contracted, and much split: [app. by reason of dryness: like تصوّح:] (Lth, O, K:) or it became dispersed, or scattered; (Lh, O, K;) and it fell off by degrees. (O, K.) b3: And, said of herbage, It became dried up; (S, O, K;) like تصوّح; (O;) as also تصيّع. (S; and O and K in art. صيع.) 7 انصاع: see 5. b2: Also (tropical:) He turned away, or back, retreating, or returning, (S, O, K, TA,) and went (S, TA) quickly, or hastening: (S, O, K, TA:) or you say, انصاع القَوْمُ (tropical:) The people, or party, went away quickly: and مُدْبِرًا (tropical:) He went away [turning back] quickly. (TA.) [See an ex. voce صَارَّةٌ.] b3: And (assumed tropical:) It (a bird) ascended, or mounted, into the air, between the earth and sky, or into the middle of the sky. (TA in art. صيع, from the book entitled “ Ghareeb el-Hamám ” by El-Hasan Ibn-' Abd-Alláh El-Kátib El-Isbahánee.) صَاعٌ (S, Mgh, O, Msb, K) and ↓ صُوعٌ and ↓ صَوْعٌ (O, K) and ↓ صُوَاعٌ (S, O, K) and ↓ صِوَاعٌ, (O, K,) thus accord. to five different readers of the Kur in xii. 72, (O, K, * TA,) A certain measure used for measuring corn (& c.], (S, O, Msb, K,) and upon which turn [or depend] the decisions of the Muslims [relating to measures of capacity]: (K:) or the صاع is different from the ↓ صُوَاع; (S, K;) the latter being a certain vessel, in [or from] which one drinks [as will be expl. hereafter in this paragraph]: (S, TA:) the former is four أَمْدَاد [pl. of مُدٌّ]; (S, O, Msb, K;) i. e. (Msb) five أَرْطَال [or pints] and a third, (Mgh, Msb, TA,) by the measure of Baghdád; (Msb;) the مُدّ being a pint and a third: (K, TA:) so with the people of El-Hijáz, (Mgh, TA,) [i. e.] so with the people of the Harameyn, as was proved by a number of specimens of the صاع used in dealings with the Prophet, (Msb,) and so accord. to Esh-Sháfi'ee: (TA:) but with the people of El-' Irák it was eight pints, (Mgh, Msb, TA,) with whom agreed Aboo-Haneefeh; the مُدّ with them being two pints; (Msb, TA;) but the addition was made by El-Hajjáj; and their صاع was the قَفِيز حَجَّاجِىّ, and was unknown to the people of El-Medeeneh, as is said by Az: (Msb:) accord. to Ed-Dáwoodee, its invariable measure is four times the quantity [of corn & c.] that fills the two hands, that are neither large nor small, of a man; for the صاع of the Prophet is not found in every place; and this (the author of the K says, TA) I have tried, and found to be correct: (K, TA:) the word is masc. and fem.: (Zj, Msb, K, TA:) accord. to Fr, the people of El-Hijáz make it fem.; and Benoo-Asad, except some of them, make it masc., as do the people of Nejd; and Zj says that the more chaste way is to make it masc.: (Msb:) the pl. (of pauc., used by those who make the sing. fem., O, Msb) is أَصْوُعٌ, (S, Mgh, O, Msb, K,) for which one may say أَصْؤُعٌ, (S, O, K, *) changing the و into hemzeh, (S, O,) and accord. to AAF some say آصُعٌ, like آدُرٌ, (Mgh, Msb,) a pl. of دَارٌ, (Mgh,) but AHát says that this is a vulgar mistake, (Msb,) and أَصْوَاعٌ, (O, Msb, K,) which is used by those who make the sing. masc., (O, Msb,) and [of mult.] صُوعٌ, (K,) which is app. pl. of ↓ صِوَاعٌ, with kesr, (TA,) and صِيعَانٌ, (Mgh, O, Msb, K,) which is [likewise] a pl. of mult., (Msb,) or this last is pl. of ↓ صُوَاعٌ: and this sing. signifies a [vessel of the kind called] جَام, [app. here used in the sense which this word commonly has in Pers\., i. e. as meaning a cup,] in which, (K, TA,) or from which, (TA,) one drinks: (K, TA:) Sa'eed Ibn-Jubeyr says that the صواع of the king [mentioned in the Kur xii. 72] was the Persian مَكُّوك, of which the two extremities [are compressed so that they] meet together [app. in such a manner that the whole vessel resembles a small boat, the word مكّوك being expl. in several dictionaries as applied to a drinking-vessel of this form, probably from the Pers\. مَكُّوكْ signifying “ a shuttle ” and used in this sense in modern Arabic]: El-Hasan says that the صُوَاع and the سِقَايَة are one thing, as Zj also says; and that the صواع of the king is said to have been of وَرِق [meaning silver], and that they used to measure with it and sometimes they drank with it: Zj says that it is explained as an oblong vessel, resembling the مَكُّوك, with which the king used to drink; and said by some to have been of مِسّ [which (as is said in the TA in art. مس) means copper, from the Pers\. مِسْ]. (TA.) [See also صَوْغٌ, with غ.] b2: صَاعٌ signifies also (assumed tropical:) The place [or plot] in which a صاع [of seed] is sown: so in a trad. (TA.) b3: And (tropical:) A depressed piece of ground; (S, O, K, TA;) as also ↓ صَاعَةٌ; (O, K, TA;) like an excavation: or, as some say, a depressed place, sloping down from its surrounding borders: (TA:) or a narrow, depressed place. (TA in art. طأ.) b4: And (assumed tropical:) A place that is swept and in which one then plays: (Ibn-' Abbád, O, K:) [see the verse cited in what follows:] and ↓ صَاعَةٌ is said to signify a piece of ground which a boy sweeps, removing its pebbles, and in which he plays with the ball: and a bare place, in which is nothing. (TA.) b5: And The place of the breast of the ostrich when she puts it upon the ground: (K:) or such a place is called صَاعُ جُؤْجُؤِ النَّعَامِ. (IF, O.) And one says, ضَرَبَهُ فِى صَاعِ جُؤُجُؤِهِ and فى صاعِ صَدْرِهِ meaning (tropical:) He struck him in the middle of his breast. (Z, TA.) A2: And it is said that] صَاعٌ also signifies The [kind of goffstick called] صَوْلَجَان. (K.) In the following verse of El-Museiyab Ibn-' Alas, describing a she-camel, مَرِحَتْ يَدَاهَا لِلنَّجَآءِ كَأَنَّمَا تَكْرُو بِكَفَّىْ لَاعِبٍ فِى صَاعِ [the most obvious meaning of which is, Her fore legs moved briskly for the purpose of hastening, as though she were propelling a ball with the hands of a player in a piece of ground cleared for that exercise,] or, as some relate it, بِكَفَّىْ مَاقِطٍ, meaning with the hands of a player with the ball, it is said by some that he means بِصَاعٍ, [though it is not easy to see why, if so, he did not say بِالصَّاعِ,] and that by the صاع he means the صَوْلَجَان, because it is bent (يُعْطَفُ [see 1, last sentence,]) for the purpose of striking with it, that the ball may be propelled (تُصَاعُ) with it. (O.) صَوْعٌ and صُوعٌ: see صَاعٌ, first sentence. b2: The latter is also a pl., (K, TA,) app. of صِوَاعٌ, with kesr. (TA.) صُوَعٌ Portions of herbage beginning to dry up. (Ibn-' Abbád, O, K.) b2: And of the flesh of a horse, Such as is scattered, or sparse; not collected together in one place. (Ibn-' Abbád, O.) صَاعَةٌ: see صَاعٌ, latter half, in two places. b2: Also (tropical:) A place prepared by a woman for the separating and loosening of cotton: (Lth, O, K, TA:) and (assumed tropical:) a skin, like a نِطْع, which a woman sometimes makes, or prepares, for the separating and loosening of cotton and of wool upon it. (ISh, O, TA.) b3: And (tropical:) A place specially made, or prepared, for guests. (Z, TA.) صُوَاعٌ and صِوَاعٌ: see صَاعٌ, former half, in five places.

أُصَيَّاعٌ occurs as a dim. of صِيعَانٌ [or rather of أَصْوَاعٌ, pl. of صَاعٌ, regularly formed therefrom]. (IB, TA.) مُنْصَاعٌ [part. n. of 7] Turning away or back, retreating, &c. (TA.)

صيد

1 صَادَهُ, (S, M, A, Mgh, Msb, K,) like بَاعَهُ, (MF,) [first Pers\. صِدْتُ,] aor. ـِ (S, Msb, K,) inf. n. صَيْدٌ; (S, M, Mgh, Msb;) and صَادَهُ, (S, &c.,) like هَابَهُ, (MF,) [first Pers\. صِدْتُ, as above, but originally صَيِدْتُ, whereas the first Pers\. of the former is originally صَيَدْتُ,] aor. ـَ (IAar, S, Msb, K;) and ↓ اصطادهُ, (S, M, A, L, Msb, K,) also written and pronounced اِصَّادَهُ; (L;) and ↓ تصيّدهُ; (M, A, L;) He took, captured, or caught, it; (Mgh, L;) [made it his prey;] snared, or ensnared, it; trapped, or entrapped, it; (MF;) or sought to take, capture, catch, snare, or trap, it; hunted it, or chased it: namely, [game, i. e.] any kind of wild animals, or the like, (L,) fowl, &c., (Msb,) and fish. (L.) [And صَادَ, and ↓ اصطاد, and ↓ تصيّد, without the mention of the object, this being understood, He took, captured, caught, snared or ensnared, trapped or entrapped, game, i. e. any kind of wild animals, or the like, fowl, &c., or fish; or he sought to take &c.; he hunted or chased, stalked, or lurked for game; he fowled; or he fished.] You say, ↓ خَرَجَ يَتَصَيَّدُ [&c., meaning He went forth to take &c., or seeking to take &c., game, or wild animals or the like; to hunt or chase, to stalk, or lurk for game; to fowl; or to fish]. (S, K.) And الوَحْشَ ↓ خَرَجَ يَتَصَيَّدُ He went forth [to take &c., or] seeking to take &c., the wild animals. (L.) And صِدْتُ فُلَانًا صَيْدًا i. q. صِدْتُ لَهُ [I took &c., or sought to take &c., for such a one, game, or a wild animal, or wild animals, or the like]. (M, * K.) And صاد المَكَانَ, and ↓ اصطادهُ, i. q. صاد فِيهِ [He took &c., or sought to take &c., game, or wild animals, or the like, in the place]: Sb mentions, as a phrase of the Arabs, صِدْنَا قَنَوَيْنِ meaning صِدْنَا وَحْشَ قَنَوَيْنِ: قَنَوَانِ being the name of a certain land [or of two mountains]. (M.) And الصَّقْرُ يَصِيدُ [The hawk preys]. (Msb and K in art. صقر.) ذَوَاتُ الصَّيْدِ is applied to beasts and to birds [That prey upon others; predatory]. (S and K in art. جرج, &c.) b2: [Hence,] one says, هُوَ يَصِيدُ النَّاسَ بِالمَعْرُوفِ (tropical:) [He captivates men by goodness, beneficence, or kindness]. (A.) b3: and اِقْتَصِدْ تَصِدْ (tropical:) Aim thou at that which is right and just: thou shalt obtain that which thou wantest. (A.) b4: خَرَجْنَا نَصِيدُ بَيْضَ النَّعَامِ (tropical:) [We went forth to take, or hunt after, the eggs of ostriches]. (T, TA.) b5: And صِدْنَا الكَمَأَةَ, (M, A, TA,) a good phrase of the Arabs, mentioned, but not expl., by IAar; app. meaning (tropical:) We drew forth truffles [from the ground] like as one draws forth wild animals [from their lurking-places]. (M, TA.) b6: And صِدْنَا مَآءَ السَّمَآءِ (tropical:) We took [or caught in vessels or collected] the water of the sky. (Th, M, A. *) A2: صَيِدَ, (Lth, S, M, L,) of the dial. of El-Hijáz, aor. ـْ (Lth, L,) inf. n. صَيَدٌ; (Lth, S, M, L;) and صَادَ, (Lth, M, L,) [aor. ـِ He (a camel) had the disease termed صَيَدٌ [expl. below]: (Lth, S, M, L:) the ى in صَيِدَ is preserved unchanged because it is so preserved in the original form, which is ↓ اِصْيَدَّ, (S,) though they may not have said اِصْيَدَّ; (Sb, M;) and the like is the case in عَوِرَ: (Sb, * S, M: *) the augmentative letters are rejected for the purpose of alleviation: hence, one does not say, in the case of verbs of this class, مَا أَفْعَلَهُ, [i. e. مَا أَصْيَدَهُ, and مَا أَعُوَرَهُ, and the like,] forming thus verbs of wonder, because the original form is augmented, and a verb of four letters cannot be formed from a verb of four letters, for a measure can only be formed from a measure that is less. (S.) Also, both verbs, (the former accord. to the S and M, and ↓ the latter likewise accord. to the M,) (assumed tropical:) He (a man) was unable to look aside, (S, M,) by reason of disease. (S.) And صَيِدَ, inf. n. صَيَدٌ, (assumed tropical:) He raised his head, by reason of pride: and (assumed tropical:) he (a king) looked not aside, to the right or left. (S.) And صَيِدَ (K, TA, in the CK [erroneously] صَئِدَ,) (tropical:) He (a man, TA) had an inclining, or a bending, neck. (K, TA.) A3: And صِدْتُ فُلَانًا (tropical:) I made such a one to have an inclining, or a bending, neck. (K, TA. [See also 4.]) 4 اصادهُ He made him, incited him, or induced him, to take &c., or to seek to take &c., wild animals, or the like, [fowl,] or fish. (L.) A2: Also He, or it, [app. meaning the vein called صَاد, or the disease termed صَيَد,] annoyed, or hurt, him; (K;) namely, a camel. (TK.) b2: And He cured him (i. e. a camel, TK) of the disease termed صَيَد, (K, TA,) by burning with a hot iron. (TA.) Thus it has two contr. significations. (K.) b3: And أَصْيَدَ بَعِيرَهُ He (God) caused his camel to have the disease termed صَيَد. (M.) 5 تَصَيَّدَ see 1, in four places.8 إِصْتَيَدَ see 1, in three places.9 إِصْيَدَّ see 1, in the latter half of the paragraph, in two places.

صَادٌ A certain vein (M, K) between the eyes of a camel, (K,) or between the eye and the nose; (M;) whence the disease termed صَيَد: pl. أَصْيَادٌ and pl. pl. أَصَايِدُ [in the CK أَصائِدُ]. (K.) b2: See also صَيَدٌ, in two places. b3: And see أَصْيَدُ, likewise in two places.

A2: Also Brass; syn. صُفْرٌ: and copper: (S, M, K:) or a species thereof: (K:) or cooking-pots made of صُفْر, (A'Obeyd, TA,) or of copper: (A'Obeyd, M, TA:) pl. صِيدَانٌ, (M, TA,) like تِيجَانٌ pl. of تَاجٌ: and some say that ↓ صَيْدَانٌ [q. v., thus written with fet-h to the ص,] signifies copper. (TA.) A3: See also art. صود.

صَيْدٌ an instance of فَعْلٌ in the sense of مَفْعُولٌ, (Msb,) or an inf. n. used as a subst. [properly so called, and therefore used in a sing. and in a pl. sense], (Msb, TA,) [i. e.] an inf. n. used in the place of the objective complement of its verb; (IJ, M;) [Game, chase, or prey; an object, or objects, of the chase or the like;] i. q. ↓ مَصِيدٌ (S, Mgh, K, TA) used as a subst.; (TA;) meaning what is taken, captured, or caught; or sought to be taken or captured or caught; [by the chase, or by means of a snare or trap, or by artifice of any kind;] of wild animals or the like; (L;) of fowl &c.; (Msb;) and of fish: (L:) or what is repugnant, or difficult of approach, (Mgh, L, K,) wild, or shy, by nature, not to be taken but by means of artifice, whatever it be, (Mgh,) but lawful to be taken, (L,) having no owner: (L, K:) or any wild animal, or wild animals, whether, or not, taken or sought to be taken: (IAar, M:) but this last application of the word is a deviation from general usage: (M:) pl. صُيُودٌ. (Mgh, Msb.) [Also The quarry of the hawk; the prey of any beast or bird &c.] صَيْدُكَ لَا تُحْرَمْهُ (Meyd, A, but in the latter صَيْدَكَ, [ for اِلْزَمْ صَيْدَكَ,]) is a prov. (Meyd, A) inciting one to seize an opportunity, (A,) applied to a man who seeks another to execute blood-revenge upon him, and lights upon him when he is inadvertent; meaning Thy prey has become within thy power, therefore be not thou neglectful of him [so as to suffer him to escape, or rather be not thou rendered hopeless of him]. (Meyd. [See also Freytag's Arab. Prov. i. 712; where تُحْرَمُهُ is put in the place of تُحْرَمْهُ.]) A2: See also صَيَدٌ.

صِيدٌ: see the next paragraph.

صَيَدٌ (S, M, A, L, K) and ↓ صِيدٌ, with kesr, (K,) or ↓ صَيْدٌ, (L,) and ↓ صَادٌ, (M, * L, K,) A certain disease in a camel's head, in consequence of which he raises it: (S:) a certain disease which causes a camel to raise his head: or a certain disease in a camel's head, which causes his neck to twist: (M:) or a certain disease which attacks camels in the head, in consequence of which there flows from their noses what resembles froth, or foam, and they raise their heads: (ISk, L, K: *) or a certain disease in a camel's neck, in consequence of which he is unable to turn his face aside: it is said that its cure is burning with a hot iron (A, TA) between the eyes: (TA:) [for] it arises from a vein between the eyes, called صَاد. (K.) [Hence,] also صَيَدٌ, (M, * A,) and ↓ صَادٌ, (M,) Fixedness of the face of a king, so that it does not turn aside (M, A) to the right or left, by reason of pride. (A. [See also صَيِدَ, of which it is the inf. n.]) [And the former, (tropical:) An inclination, or bending, of the neck: (see صَيِدَ:) hence,] one says, لَأُقِيمَنَّ صَيَدَكَ (tropical:) [I will assuredly straighten the bending of thy neck: or I will assuredly rectify thy proud stiffness]. (A.) صَيِدٌ: see أَصْيَدُ.

صَادِىٌّ [Of, or made of, brass or copper:] a rel. n. from صَادٌ signifying “ brass ” and “ copper. ” (S.) صَيْدَآءُ Stones, (S, A, L, K,) or stone, (M,) of a white colour, (M, L,) of which cooking-pots are made; (S, M, A, L, K;) as also ↓ صَيْدَانٌ. (A, L.) See also صَيْدَانٌ. b2: And Rugged land or ground, (S, M, K,) containing stones: (M:) or land of which the earth is red, having rough stones even with the ground: (ISh:) or even, or level, ground, in which are pebbles: (AA:) or pebbles [themselves]. (Aboo-Wejreh, L.) صَيْدَانٌ Copper: (L, K: see also صَادٌ:) and gold: (K:) [but this seems to be taken from the following passage in the T:] in the stone-cookingpot (البُرْمَة) there is sometimes [what is termed]

صَيْدَانٌ and ↓ صَيْدَآءُ, in which is an appearance like the glistening of gold and silver; and the best is that which is like gold: so says AA. (T, L.) See also art. صدن. b2: And Stone cookingpots: (S, L, K; and M in art. صدن:) a coll. gen. n.: n. un. with ة. (IB, L.) b3: See also صَيْدَآءُ. b4: صَيْدَانُ الحَصَى Small pebbles. (L. [See also art صدن.]) صَيْدَانَةٌ [as a n. un.: see صَيْدَانٌ, above. b2: Also] A [demon of the kind called] غُول. (ISk, S, K.) b3: And A woman of evil disposition, (ISk, S, K,) [and] so ↓ صَيُودٌ, (M,) and of much talk. (ISk, S, K.) b4: See also art. صدن.

صَيُودٌ: see صَيَّادٌ. b2: [Hence,] (assumed tropical:) A woman who takes, captures, or ensnares, something from her husband. (L, from a trad.) See also صَيْدَانَةٌ.

رَجُلٌ صَيَّادٌ [A man accustomed to, or in the habit of, taking, capturing, catching, snaring, or trapping, game, i. e. any kind of wild animals, or the like, fowl, &c., or fish; a sportsman; a hunter, a fowler, or a fisherman: see 1, second sentence]: (Msb:) and ↓ صَيُودٌ signifies the same as صَيَّادٌ: (K:) you say كَلْبٌ صَيُودٌ [A dog used for hunting]: (S, A:) and صَقْرٌ صَيُودٌ [A hawk used for catching game]: and the same epithet is applied to a female: (M:) its pl. is صُيُدٌ (S, M, A) and صِيدٌ; (Yoo, Sb, S, M;) the latter of the dial. of those, (S, M,) namely, the tribe of Temeem, (M,) who say رُسْلٌ [for رُسُلٌ]; (S, M;) the ص being with kesr in order that the ى may be preserved unchanged. (S.) b2: See also أَصْيَدُ, last sentence.

صَائِدٌ, applied to a man, Practising الصَّيْد [i. e. the taking, capturing, or catching, &c., of game, or any kind of wild animals, or the like, fowl, &c., or fish; hunting, fowling, or fishing: see 1, second sentence]. (Mgh, Msb.) b2: الصَّائِدُ in the dial. of El-Yemen signifies The shank; syn. السَّاقُ. (M.) صَيُّودٌ, like تَنُّورٌ [in measure], An arrow going right, or hitting the mark. (K.) أَصْيَدُ [More, or most, wont, or able, to take, or capture, or catch, game, or prey]. أَصْيَدُ مِنْ لَيْثِ عِفِرِّينَ وَمِنْ ضَيْوَنٍ [More wont, or able, to capture prey than the lion of 'Ifirreen and than the he-cat] is a prov. (Meyd.) A2: Also A camel having the disease termed صَيَد; (S, M, A, L;) and so ↓ صَادٌ, for ذُو صَادٍ, (L, K,) like مَالٌ for ذُو مَالٍ, (L,) or for ↓ صَيِدٌ: (L:) pl. of the first صِيدٌ. (L.) [Hence,] (assumed tropical:) A man unable to look aside, (S, M,) by reason of disease. (S.) (assumed tropical:) A man who raises his head by reason of pride. (S.) (tropical:) A king who looks not aside, (M, A,) to the right or left, by reason of his pride. (A.) (assumed tropical:) A king: (K:) originally used in relation to a camel, and a king is so called because he raises his head by reason of pride, or because he does not look to the right or left. (S.) And A man having an inclining, or a bending, neck. (K, TA.) b2: الأَصْيَدُ (assumed tropical:) The lion; (K;) because he walks proudly, not looking aside, as though he had the disease termed صَيَد; (TA;) as also ↓ المُصْطَادُ [as act. part. n. of 8]; and ↓ الصَّادُ; (K, TA;) thus likened to a camel having the disease above mentioned; or, as in some copies of the K, not الصَّادُ, but ↓ الصَيَّادُ. (TA.) مَصَادٌ and ↓ مُصْطَادٌ and ↓ مُتَصَيَّدٌ [A place of taking, capturing, or catching, &c., of game, or any kind of wild animals, or the like, fowl, &c., or fish; a place of hunting, fowling, or fishing]. (A. [The meaning is there indicated by the context, but not expressed.]) A2: مَصَادٌ also signifies The upper, or highest, part of a mountain. (MF, from Aboo-'Alee El-Yoosee. [But this, accord. to the S &c., belongs to art. مصد.]) مَصْيَدٌ and مِصْيَدٌ: see مِصْيَدَةٌ.

مَصِيدٌ pass. part. n. of 1: (Mgh, Msb:) see صَيْدٌ.

مِصْيَدَةٌ (S, M, A, Msb, K) and مَصْيَدَةٌ (M, and so in the handwriting of Az accord. to the L) and ↓ مِصْيَدٌ (S, L, Msb, K) and ↓ مَصْيَدٌ (so in the handwriting of Az accord. to the L) and ↓ مَصِيدَةٌ (M, Msb, K) A thing used for the purpose of الصَّيْد [or the taking, capturing, or catching, &c., of game, or any kind of wild animals, or the like, fowl, &c., or fish]; (T, S, M, A, Msb, K;) a snare, trap, gin, or net; (MA in explanation of the first and last;) [the first and third said by Golius, on the authority of Meyd, to be applied peculiarly to a net; but all signify also any kind of trap: see شَهْمٌ:] pl. مَصَايِدُ, without ء. (L, Msb.) مَصِيدَةٌ: see the next preceding paragraph.

مُصْطَادٌ: see أَصْيَدُ: b2: and see also مَصَادٌ.

مُتَصَيَّدٌ: see مَصَادٌ.

خزن: أخزن: ملأ المخازن، ففي كتاب ابن صاحب الصلاة (ص32و): اتصل إخزان المخازن المذكورة من جميع الأقوات فيها من عام 57 إلى عام 63 هـ.
انخزن: ذكرها فوك في مادة لاتينية معناها: مخزن.
خَزْن وخزان: حجرة الاحتراق في المدفع (تاريخ البربر 2: 272).
خَزْنَة وجمعها خزن: خزانة الصرافة مكتب تاجر (بوشر).
وخزنة: صندوق مربع توضع فيه النقود لتدفع مصاريف للحاج الذين يحجون على نفقة الحكومة (لين عادات 2: 276).
وخزنة التي تدفع للجند في بغداد (تيفينو 2: 101).
وخزنة: مبلغ معين من المال (وخمس خزنات تساوي 1.200.000 ريال فرنسي قديم) وهي تساوي ستة ملايين ذهب. منوكوني ص186) و (ألف ومائتي كيس تحتوي على ثلاثين مليوناً من الريالات) (تيفينو 1: 215). وألف كيس، خمسة آلاف جنيه (لين عادات 2: 421) وستة آلاف غرش (محيط المحيط).
وخزنة: القسم الأعلى من الآلة الموسيقية المسماة كمنجة (لين عادات 2: 75).
وخزنة شخوص: متحف نقود، خزانة ايقونات أو سكك عتيقة (بوشر).
وخزنة الفرش: صوان، تخت (بوشر) ويقال لها خزنة أيضاً، وهي خزانة (دولاب) كبيرة توضع فيها أثناء النهار كل ما يتعلق بالفراش (فون كريمر، تاريخ الشرق الثقافي 1: 232).
خزنة الفنون: متحف (بوشر).
خزنة كتب: مكتبة (بوشر).
خزنة المال: خزانة المال، بيت المال (بوشر).
خزان: انظر خَزْن.
خَزِين: خزانة، دولاب (دومب ص94).
الماء الخزن: الماء المحفوظ في الآبار (محيط المحيط).
خزين الملك: خازن الملك (محيط المحيط).
خزانة: صوان، تخت، دولاب (الكالا).
وخزانة: دكان بائع الكتب (الكالا).
وخزانة: خباء، خيمة (دومب ص99). وخزانة: مخزن الأمتعة المقدسة في الكنيسة (الكالا).
والخزانة، معرفة = خزانة السلاح، ترسانة، دكان الأسلحة (معجم اللطائف).
وخزانة: مبلغ معين من المال (انظر خَزْنَة). ففي ألف ليلة (1: 357): أهدى له سبع خزائن من المال. وهذه الكلمة لا بد أن تدل على نفس المعنى في مختارات من تاريخ حلب (ص30) فمن المستحيل أن تكون هذه الكلمة اسماً لنوع من السفن كما ظن فريتاج. ولابد من أن تحل كلمة السفط أي العلبة محل كلمة السف.
خزانة البدلات: مخزن الأمتعة المقدسة (بوشر).
خزانة البنود في القاهرة، وفي هذه المؤسسة التي أنشئت في عهد الخليفة الزاهر الفاطمي يعمل ثلاثة آلاف عامل يصنعون الأسلحة وآلات الحرب وغيرها، وكانت أيضاً سجناً. (ابن خلكان 1: 197) مع ترجمة دي سلان وتعليقه (1: 288 رقم9).
خزانة الطب والحكمة: صيدلية، أجزائية، دكان الأدوية، ففي حيان - بسام (1: 10د): ومن عمل موظفي البلاط (خِدْمة خزانة الطب والحكمة).
الخزانة العلمية: مكتبة سلطان الموحدين. يقول الخطيب (ص27 و): في كلمه عن سلطان الموحدين أبي يعقوب: ألْزَمَه خِدْمَة الخزانة العلمية وكانت عندهم من الخطط التي لا يتعين لها الإكبار أهل العلم.
خزانة الفنون: متحف (بوشر).
خزانة مقدسة: مخزن الأمتعة المقدسة في الكنيسة (الكالا).
صاحب الخزانة: صاحب الملك (الكالا).
خزينة = خزانة (القليوبي طبعة ليس (رايت) وفي طبعة القاهرة سنة 1865 (ص5) خزانة.
خَزَائنيّ: نوع من الرُّمان (ابن العوام 1: 273).
خَزّان: حارس، حامي، راعي (دان امرئ القيس ص31، بيت 17).
وخّزَّان: خازن المؤن والخمور (بوشر).
خازن: تجمع على خُزَّان أيضاً. وهذه الكلمة تعني أيضاً الملائكة (معجم ابن بدرون).
خازن الفضة: من يتولى حفظ أواني الفضة (الكالا).
تَخْزين: خَزْن، حفظ البضاعة في المخزن (بوشر).
وتخزين: احتكار، حكرة (بوشر).
مَخْزَن ومَخْزِن وتجمع مخازين (أبو الوليد ص637): تعني في الغالب مستودع، هري، دكان تجاري، غير أنها تعني على وجه الخصوص دار الصناعة، مصنع الأسلحة. مستودع الأسلحة، ترسانة (الكالا)، ومستودع الزيت (الكالا).
ومخزن: خزانة، دولاب، صوان، تخت (الكالا).
ومخزن: خزانة المؤن (الكالا، بوشر).
ومخزن: إسطبل، آخور، مراح الخيل، (هلو، دلالورت ص173).
ومخزن: حوض صغير، مصنع صغير (ابن جبير ص211).
ومخزن: مكتب (هلو). ومخزن: خزانة الدولة (مملوك 1، 1: 10، ابن بطوطة 3: 462، 4: 42، 97، 120) وفي كتاب ابن صاحب الصلاة (ص32 ق): تقييد أموال المخزن، وعند الخطيب (ص186 ق): أخذ ماله للمخزن. وعند مارمول (تاريخ ثورة المغاربة ص64): صاحب مخزن الملك (في أفريقية). وفي دولة الموحدين: عبيد المخزن ويظهر أنهم كانوا كتيبة من الزنوج تتولى حراسة السلطان وتتقاضى معاشها من خزانة السلطان. وقد ذكرهم كرتاس في (ص174). وفي الحلل (ص62 ق) في الكلام عن استيلاء جيش عبد المؤمن على مراكش: ودخلت صنهاجة وعبيد المخزن من باب الدباغين.
وتعني كلمة المخزن اليوم: فرسان الدولة (دوماس صحارى ص130، 197، 254، سندوفال ص102، 286، 321، 424، هيرش ص72) وهم ضباط وفرسان يختارون لجباية الضرائب، (رولاند)، جنود نرتزقة مجلة الشرق والجزائر (6: 132). ويقول بليسيه (ص152) ما معناه: (قبيلة المخزن هي القبيلة التي يكون جميع فرسانها في الخدمة الدائمة للدولة متمتعين بمنافع منها.
ومخزن: ضريبة، خراج، يقول ابن حمو (ص87): فان كان زمان رخاء وخير، فتسير فيهم أحسن سير تعدل في مخازنهم عند الغرامات. وإن كان زمان جدب وغلاء (فترفق بهم في المخازن والمجابي). (أماري ديب، ملحق ص6) حيث يمكن أن تعني هذه الكلمة عنده أيضاً حق التخزين وهو ما يدفع لخزن البضاعة كما ترجمة الناشر.
مخزن: بلاط الأمير، بلاط الملك (الكالا) شينييه 3: 165) ومن هذا سمي البلاط: دار المخزن (فلوجل مادة 69 ص5) ومخزن وحدها تعني نفس المعنى أي بلاط الملك (الكالا).
ومخزن: مسكن، مأوى، مثوى (الكالا).
ومخزن: الحكومة، الدولة (دوماس قبيل ص193، شيرب ديال، ب ص24، أماري ديب ص131) حيث يرى الناشر (ص422 رقم 17) تغيير كتابة الكلمة وهو مخطئ في هذا.
ومخزن: ضرائب الدولة وكل ما يتعلق بها (دوماس قبيل ص9) نصارى المخزن: الرقيق من النصارى الذين هم ملك البلدة والكجتكع (هيدو ص42).
مَخْزَنة: حق، صندوقة، علبة، ففي رياض النفوس (ص 100 ق): وقال له ايتني بالمخزنة التي فيها الكافور. وقد تكرر ذكر الكلمة مرتين بعد ذلك.
مَخْزَنيّ: نسبة إلى المخزن أي خزانة الدولة.
والأشغال المخزنية: المالية، واردات الدولة. ففي مخطوطة كوبنهاجن المجهولة الهوية (ص 67): وكان باشبيلية ينظر في بعض الأشغال المخزنية والسهام السلطانية، واقرأها كذلك عند أماري (ص 382).
المغارم المخزنية: الضرائب التي لم يفرضها القرآن ولا السنة (كرتاس ص81) حيث أراد نورنبرج (ص3) وه مخطئ أن يغير كتابة الكلمة.
وتسمى أيضاَ: الوظائف المخزنية (كرتاس ص108، 275) والألقاب المخزنية (المقدمة 2: 300).
ومخزني: فارس يستوفي أجره من المخزن أي خزانة الدولة لأن جنود القبائل لا يتقاضون راتباً (سوزا فستيجيون ص157، مارمول 2: 96) وقد ترجمت عند مارمول بما معناه: فرسان القائد وترجمت في (2: 101) منه بما معناه فرسان الحرس. وترجمت في (3: 6) منه بما معناه: جنود.
ومخزني: فارس (سكوت ص68، تريسترام ص110، دوماس عادات ص283، بارت رحلة إلى قسطنطينة ص13).
ومخزني: دركي (بليسيية ص320) - وصنف من الشرطة ما بين الشرطة والجواسيس (كورية ص24) وانظر دي جوبرن الذي يقارنه بشرطي المن. ويكتبونه اليوم مخازني، ففي تاريخ تونس (ص136): ابطال جنده وأعيان مخازينته. وفي (ص137) منه: فأتبعهم الأمير جنده من فرسان المخازنّية.
ومخزني: نسبة إلى المخزن أي بلاط الملك والأمير، ففي الخطيب (ص33 ق): تعلق بسبب هذه المنتحلات بأذيال الدول - فنال استعمالاً في الشهادات المخزنية.
ومخزني: موظف البلاط، خادم البلاط. ويطلق هذا الاسم في مراكش على كل الأشخاص الذي يعملون في خدمة السلطان (هوست ص181) وفيه (مُكاسني)، (شينييه 3: 166).
المخزنية: بلاط الملك. وكل بطانته وحشمه وحاشيته، وليجة الملك (راموس ص301) وقد ترجمها هوجنة إلى الفرنسية بما معناه: موظفو الدولة.
ومخزني: سياسي، دبلوماسي (شيرب ب) وهو يكتبها مخازني كما يفعلون الآن.
مَخْزَنجي: أمين المخزن (بوشر).
مَخْزون: مخبوء، مخفي (رولاند).
مخازني: انظره في مخزني، وقد ذكر فيه مرتين.
مُخْيزِن: مخدع، مقصورة، خدر (الكالا).
تَمَخْزِين: حذاقة، كياسة، سياسة (رولاند).

خزن

1 خَزَنَهُ, (JK, S, Msb, K,) aor. ـُ (JK, Msb,) inf. n. خَزَنٌ, (Msb,) He reposited it, stowed it, or put it, (S, Msb,) laid it up, kept it, preserved it, or guarded it, (JK, K,) in a خِزَانَة, (JK, S,) or in a مَخْزِن [or مَخْزَن]; (Msb;) namely, a thing, (JK, Msb,) or property; (S, K;) as also ↓ اختزنهُ, (S, K,) and ↓ استخزنهُ: or ↓ the second of these signifies he did so for himself. (TA.) b2: and [hence] the first (S, Msb) and ↓ the second, (S,) (assumed tropical:) He concealed it; namely, a secret. (S, Msb.) b3: And خَزَنَ عَنْهُ عَطَآءَهُ (assumed tropical:) He withheld from him his gift. (TA.) A2: خَزِنَ, (JK, S, Msb, K,) formed by transposition from خَنِزَ, (S, Msb,) aor. ـَ inf. n. خَزَنٌ; (Msb;) and خَزُنَ; and خَزَنَ, [aor. ـُ inf. n. خَزْنٌ and خُزُونٌ; (K;) said of flesh-meat, (JK, S, Msb, K,) It became altered [for the worse] (JK, Msb, K) in odour, (Msb,) or stinking: (S, TA:) or, accord. to Z, خَزُنَ, said of flesh-meat, means it became stinking in consequence of its being laid up, or stored: and Er-Rághib says that خَزْنٌ, in relation to flesh-meat, means the laying up, or storing: and hence is metonymically used as meaning its becoming stinking. (TA.) Tarafeh says, ثُمَّ لَا يَخْزَنُ فِينَا لَحْمُهَا

إِنَّمَا يَخْزَنُ لَحْمُ المُدَّخِرْ [Then the flesh thereof will not become stinking among us: only the flesh-meat of him who lays it up becomes stinking]. (S, TA.) 4 اخزن He became rich, or in a state of competence or sufficiency, after poverty. (K.) 8 إِخْتَزَنَ see 1, in three places.

A2: اختزن طَرِيقًا He took the nearest road, or way. (K, TA.) 10 إِسْتَخْزَنَ see 1.

خَزْنَةٌ: see خَزِينَةٌ: b2: and see also خِزَانَةٌ.

خَزِينٌ A thing reposited, stowed, or put, [laid up, kept, preserved, or guarded,] in a مَخْزِن [or مَخْزَن or خِزَانَة]. (Msb.) b2: Flesh-meat altered [for the worse in odour]; (K;) stinking. (TA.) خِزَانَةٌ A small chamber within a large chamber; (TA in art. خدع;) [a closet; also called in the present day ↓ خَزْنَةٌ: and a cupboard:] a place in which things are reposited, stowed, laid up, kept, preserved, or guarded; a repository; [a magazine; a store-room;] (JK, Msb, K, TA;) and so ↓ مَخْزَنٌ, (S, K,) with fet-h to the ز, (S,) like مَقْعَدٌ, (K,) or ↓ مَخْزِنٌ, like مَجْلِسٌ, [which is irreg., as the aor. of خَزَنَ is يَخْزُنُ:] (Msb:) the former should not be pronounced with fet-h [i. e. خَزَانَة], (K,) as the vulgar are given to pronounce it: (TA:) the pl. of the former is خَزَائِنُ; (S, Msb;) and that of مخزن is مَخَازِنُ. (Msb, TA.) [Hence, خِزَانَةُ كُتُبٍ A library; and a bookcase. And خِزَانَةُ سِلَاحٍ An armoury.]

b2: And (tropical:) The heart; (K, TA;) because the secret is concealed in it. (TA.) See an ex. voce خَازِنٌ.

A2: Also The occupation, (JK, TA,) and act, (K, TA,) of the خَازِن. (JK, K, TA.) خَزِينَةٌ and ↓ خَزْنَةٌ Wealth, or property, reposited, stowed, laid up, kept, preserved, or guarded. (TA.) [In the present day, both signify also A treasury. The pl. of the former is خَزَائِنُ.] b2: [Hence,] خَزَائِنُ اللّٰهِ [in the Kur. vi. 50 and xi. 33, accord. to some,] means (assumed tropical:) The hidden things that are known of God: (TA:) or (assumed tropical:) the events decreed by God: (Bd in vi. 50:) or (assumed tropical:) the treasures of the means of subsistence that are supplied by God. (Bd and Jel * ibid.) خَزَّانٌ One who stores up wheat, or food: of the dial. of Egypt. (TA.) b2: See also خَازِنٌ.

A2: Also, as a subst, like جَبَّانٌ, (AHn,) Ripe dates becoming black in the interior by reason of some bane: (AHn, K:) n. un. with ة. (AHn.) خَازِنٌ [One who reposits, stows, lays up, keeps, preserves, or guards, property, &c.; a treasurer]: (K, TA:) pl. خَازِنُونَ and خَزَنَةٌ. (TA.) [The latter of these pls. is applied in the Kur. xxxix. 73 to The keepers, or guardians, of Paradise: and in xxxix. 71 and xl. 52 and lxvii. 8 to those of Hell.] مَا أَنْتُمْ لَهُ بِخَازِنِينَ, in the Kur [xv. 22, accord. to some], means (assumed tropical:) Ye are not bearing it in mind with thankfulness. (TA.) b2: (tropical:) The tongue; as also ↓ خَزَّانٌ. (K, TA.) Hence the saying of Lukmán to his son, إِذَا كَانَ خَازِنُكَ حَفِيظًا

أَمِينَةً رَشْدْتَ فِى أَمْرَيْكَ دُنْيَاكَ وَآخِرَتِكَ ↓ وَخِزَانَتُكَ, i. e. (tropical:) [When] thy tongue [is such as keeps the secret confided to thee], and thy heart [is trustworthy, thou wilt follow the right way in respect of thy two states, thy state in the present world and thy state in the world to come]. (TA.) مَخْزَنٌ and مَخْزِنٌ: see خِزَانَةٌ. b2: مَخَازِنُ الطَّرِيقِ The nearest roads, or ways. (K, * TA. [In the CK, مَحاصِرُهُ is erroneously put for مَخَاصِرُهُ.])

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.)