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.)

شبّ: شَبَّ. انظر تفسير المثل: شَبَّ عمرو عن الطوق مادة طَوْق.
شَبَّ: في مصطلح تدريب الخيل شبا، تقنطر، جمح، (بوشر).
شَبَّت الحية: وثبت ونشبت (محيط المحيط).
شَبَّب: كما يقال شبَّب النار أي أوقدها (لين) يقال: شْبَّبَ الفِتْنُةُ، ففي حيّان (ص95): وما سعى اليه من تشبيب الفتنة.
شَبَّبَ: جدّد شبابه، ذكر أيام الشباب واللهو (محيط المحيط، باين سميث 1473) وشبَّب لحيته صبغها بالحناء، ففي أخبار (ص17): قد شبب لحيته بالحناء.
شببَّ الفرس والبغل: شب (فوك).
شَبَّب، مشتقة من الشَبْ: غمس محلول الشبْ (فوك، بوشر).
شبَّب: زمَّر بالشبَّابة (نوع من المزامير) (فوك).
تشبَّب: عاد شاباً (أخبار ص18 = بيان 2: 17) تشبَّب الفرس: شبّ، رفع يديه ونشط وقمص ولعب، وجمح. (فوك).
تشبَّب: غمس في محلول الشبّ (فوك).
انشبَّ القتال والحرب: شبَّت (انظر لين) وهو فعل متعدى ولازم وقد ذكرت أمثلة عليها في معجم بدرون، وعباد 3: 90، 92 رقم 82 وهناك أمثلة أخرى عن اللازم في كرفاس (ص158) وتاريخ البربر (2: 387) وفي حيان (ص103 ق): وانتشب (وانشبَّت) الحرب معه.
ومثال الفعل المتعدي في حيان (ص103): فقَوِيَت نفسه وأنشبَّ الحربَ فلما اشتدَّت الخ .. ونجد في أماري (ص172): أنشبوا في القتال، وهذا خطأ فحرف الجر في زائد.
شَبَّا: عامية شاب أي غلام، فتى (بوشر) محيط المحيط.
شب زَفَر: حجر شبّ زيتي أو دهني. وهو نوع من الشبّ وسخ يميل إلى الصفرة ويسمى أيضاً دهن الجبل (سبخ) (سانج).
شب الاساكفة: القلى، ففي ابن البيطار (2: 84): شب الأساكفة وشب العصفر هو القلى شب طائع: شب الريش (بوشر) شب العصفر: القلى، ففي المستعيني: اشنان هو (هي في مخطوطة ن) حشيشة القلى ومنها يصنع شب العصفر (مخطوطة لا وفي مخطوطة ن العصفور)، (معجم المنصوري مادة قلى، ابن البيطار 1، 1، 2: 316 وهذا هو صواب الكلمة) شب الليل: جلبة، عجيبة بيرو (دولة أمريكية) (نبات) (بوشر) وهو بفتح الشين في محيط المحيط وليس بضمها كما في معجم فريتاج.
شِبْ (بالأسبانية Ceps) : قطعتان من الخشب مِقورتان توضع فيهما رجلي السجين (ألكالا).
شَبَّة: شبوب الفرس وقيامه على رجليه (من مصطلح تدريب الخيل).
شبة وشبة زفرة: شبة وما تبلور منه (بوشر) شَبّي: نسبة إلى الشبّ (بوشر).
شُبب: هُدْهُد، أبو الربيع (طائر). (بوشر) وانظر شُبُبُو.
شَبَاب: حداثة، فتاء. وفنون الشباب: كل جنون الشباب ورعونته (دي سلان تاريخ البربر 1: 638).
شَبَاب: جمال (ألف ليلة 1: 825، 904، برسل 3: 72، 77، 7: 209، 210).
شَبَاب: شاب، فتى (ألكالا) وفيه جمعه شُبَاب. (حلو).
شَبَاب: جميل، مليح (حلو).
شَبُوب، فرس شبوب: كثير النشاط ورفع يديه (دي سلان المقدمة 2: 28).
شَبُوب = شَبّ، ففي البكري (ص15): الشبوب المريَّش والقصبي أي الشب الذي على شكل الريش وشكل القصب.
شَبَابيَّة: شبان، فتيان (بابن سميث 1474) شَبُوبِيَّة: فتاء، شباب (بوشر، همبرت ص28، ألف لَيلة برسل 11: 397).
شبوبية صباء: ربيع العمر، شباب (بوشر).
شبَّاب: مزمر الشبابة (ألكالا).
شبَّابَة: نوع من المزامير (فوك، ألكالا، مملوك 1، 1: 136، المقدمة 2: 353، بوشر، محيط المحيط).
شَبَّابة (بالأسبانية كسابويبة) مقمَّعة، ضرب من حلوى المعجنات الرقيقة الملفوفة على شكل قمع (ألكالا).
شاب: فتى، حَدثَ. والجمع شَباب تطلق على بعض الظباء (معجم الطرائف).
شاب، في المغرب: جميل، مليح (المعجم اللاتيني - العربي، بوشر (بربرية)، رولاند، (دوماس حياة العرب ص171).
أشْبَب. فرس أشهب وجمعه شُبَاب: أشهب، رمادي فاتح (ألكالا).
مَنْخَر مُشَبْب: أنف أفطس (ألكالا).
مُشَبْب: زامر بالشَبَّابة (كازيري 1: 145).
مَشْبُوب: فسرت بمُقَوّى في ديوان الهذليين (ص154).

أَطط
} أَطَّ الرَّجْلُ ونحوَه: كالنِّسْعِ {يَئطُّ} أَطيطاً: صَوَّتَ، وكَذلِكَ: أَطَّ البطْنُ من الخَوَى، وكلُّ شيءٍ أَشْبَه صَوْتَ الرَّحْلِ الجَديدِ فَقَدْ أَطَّ {أَطًّا} وأَطيطاً. و {أَطَّتِ الإِبِلُ} تَئِطُّ أَطيطاً: أَنَّتْ تَعَباً، أَو حَنِيناً، أَو رَزَمَةً، وَقَدْ يَكُونُ من الحقْلِ. وَمن الأَبَدِيَّاتِ: يقولونَ: لَا أَفعلُ ذَلِك مَا أَطَّتِ الإِبِلُ، قالَ الأَعْشَى:
(أَلَسْتَ مُنْتَهِياً عَن نَحْتِ أَثْلَتِنَا ... ولَسْتَ ضَائِرَهَا مَا أَطَّتِ الإِبِلُ)
وَفِي حَديثِ الاستسقاءِ: لَقَدْ أَتَيْناكَ وَمَا لَنا بَعيرٌ! يَئِطُّ أَي يَحِنُّ ويَصيحُ، يُرِيد: مَا لَنَا بَعيرٌ أَصْلاً، لأَنَّ البَعيرَ لَا بُدَّ أَنْ يَئِطَّ. وَمن المَجَازِ: {أَطَّتْ لهُ رَحِمِي، أَي: رَقَّتْ وتَحَرَّكتْ وحَنَّتْ.
} والأَطَّاطُ: الصَّيَّاحُ، قالَ يَصِفُ إِبِلاً امْتَلأَتْ بُطُونُها: يَطْحِرْنَ ساعاتِ إِنَى الغَبُوقِ مِنْ كِظَّةِ {الأَطَّاطَةِ السَّنُوقِ يَطْحِرْنَ، أَي يَتَنَفَّس تَنَفُّساً شَدِيدا، كالأَنينِ، والإِنَى: وقتُ الشُّرْبِ،} والأَطَّاطَةُ: الَّتِي تسمعُ لَهَا صَوتا، وَقَالَ جَسَّاسُ بن قُطَيْبٍ: وقُلُصٍ مُقْوَرَّــةِ الأَلْياطِ باتَتْ عَلَى مُلحَّبٍ {أَطَّاطِ يَعْنِي الطَّريقَ. وَقَالَ رُؤْبَةُ، يَصِفُ دَلْواً: مِنْ بَقَرٍ أَو أَدَمٍ أَطَّاطِ أَي من جِلْدِ بَقَرٍ، أَو من أَدَمٍ لَهُ} أَطِيطٌ، أَي صَوْت. {والأطيطُ، كأَميرٍ: الجوعُ نَفسُه، عَن الزَّجّاجيِّ. و} الأطيطُ: صَوْتُ الرَّحْلِ الجَديدِ، والإِبِلِ من ثِقَلِها، وَفِي الصّحاح: من ثِقَلِ أحْمالِها.
قالَ ابنُ بَرِّيّ: قالَ عليُّ بن حَمْزَةَ: صَوْتُ الإِبِل هُوَ الرُّغاءُ، وإنَّما الأطيطُ: صَوْتُ أجْوافِها من الكِظَّةِ إِذا شَرِبَتْ. والأطيطُ: صَوْتُ الظَّهْرِ والأمعاءِ والجَوْفِ، من شِدَّةِ الجوعِ. وأَنْشَدَ ابْن الأَعْرَابِيّ: هَلْ فِي دَجوبِ الحُرَّةِ المَخيطِ وَذيلَةٌ تَشْفي من الأطيطِ الدَّجوبُ: الغِرارَةُ. والَوذيلَةُ: قِطْعَةٌ من السَّنامِ. والأطيطُ: جَبَلٌ، كَمَا فِي العُبَاب. وَفِي المُعْجَم:) صَفا الأطيطِ: مَوضعٌ فِي قولِ امْرِئِ القَيس: (لِمَنِ الدِّيارُ عَرَفْتَها بسُحامِ ... فعَمايَتَيْنِ فهَضْبِ ذِي أقْدامِ)

(فصَفَا الأَطيطِ فصَاحَتَيْنِ فعاسِمٍ ... تَمْشي النِّعاجُ بِهِ مَعَ الآرامِ)

(دارٌ لهِنْدٍ والرَّبابِ وفَرْتَنا ... ولَميسَ قَبْلَ حَوادِثِ الأيّامِ)
{وأَطَطٌ، مُحَرَّكَةً، ويُقَالُ: أَطَدٌ، بالدّالِ أَيْضاً: ع، بَلْ بَلَدٌ، بَيْنَ الكوفَةِ والبَصْرَة، قُرْبَ الكوفَةِ، خَلْفَ مَدينَةِ آزَرَ أبي إبراهيمَ، صَلَواتُ الله عَلَيْهِ وعَلى نَبيِّنا، كَمَا فِي العُبَاب، وَقَالَ ياقوت: وَهِي مَدينَةُ آزَر بعَيْنِها. قالَ أَبو المُنْذِر: وإنَّما سُمِّيَتْ بذلك لأنَّها فِي هَبْطَةٍ من الأرضِ. وَفِي حَدِيث ابْن سيرينَ: كُنّا مَعَ أَنَسِ بن مالكٍ حتَّى إِذا كُنّا} بأَطَطٍ والأرْضُ فَضْفاضٌ. و {أُطَيْطٌ، كزُبَيْرٍ: اسْم شاعِرٍ، قالَ ابْن الأَعْرَابِيّ: هُوَ أُطَيْطُ بنُ المُغَلِّس، وَقَالَ مَرَّةً: هُوَ أُطَيْطُ بنُ لَقيطِ بن نَوْفلِ بن نَضْلة، قالَ ابْن دُرَيْدٍ: أحْسَبُ اشْتِقاقَه من الأَطيطِ الَّذي هوَ الصَّريرُ. ونُسوعٌ أُطَّطٌ، كرُكَّعٍ: مُصَوِّتَةٌ صَرَّارَةٌ قالَ رُؤْبَةُ: يَنْتُقْنَ أَقْتادَ النُّسوعِ} الأُطَّطِ وممَّا يُسْتَدْرَكُ عَلَيْه: {الأَطَطُّ، بالتَّحْريكِ: الطَّويلُ من الرِّجالِ، والأُنْثَى} طَطّاءُ، هُنا ذَكَرَه الصَّاغَانِيُّ وصاحبُ اللِّسانِ، عَن ابْن الأَعْرَابِيّ. والأَطّ: الثُّمامُ. {والأَطّ: نَقيضُ صوتِ المَحامِلِ والرِّحال إِذا ثَقُلَ عَلَيْهَا الرُّكْبانُ. والأَطيطُ: صَوْتُ البابِ، وَفِي حَديثِ أُمِّ زَرْعٍ: فجَعَلَني فِي أَهْلِ صَهيلٍ} وأَطيطٍ أَي خَيْلٍ وإِبِلٍ، وَقَدْ يكونُ الأَطيطُ فِي غَيْر الإِبِل، ومِنْهُ الحديثُ: لَيَأْتِيَنَّ عَلَى بابِ الجنَّةِ زَمانٌ يكونُ لَهُ فِيهِ أَطيطٌ، أَي: صَوتٌ بالزِّحامِ، وَقيل: المُرادُ كَثْرَةُ المَلائكةِ وإنْ لم يَكُنْ ثَمَّ أَطيطٌ، ويُروى كَظيظٌ أَي زِحامٌ، وَفِي حديثٍ آخرَ: حتَّى يُسْمَعَ لَهُ أَطيطٌ، يَعْنِي بابَ الجَنَّةِ وَقَالَ الزَّجّاجيّ: {الأَطِيطُ: صوتُ تَمَدُّدِ النِّسْعِ.} وأَطَّتِ السَّماءُ وحَقَّ لَهَا أنْ تَئِطَّ. وَهُوَ فِي حديثِ أَبي ذَرٍّ، وَهَذَا مَثَلٌ وإِيذانٌ بكَثْرَةِ المَلائكة وَإِن لم يكُنْ ثَمَّ أَطيطٌ وإنَّما هُوَ كَلامُ تَقْريبٍ، أُريدَ بِهِ تَقْريرُ عَظَمَة الله عَزَّ وجَلَّ. {والأَطِيطُ: مَدُّ أصْواتِ الإِبِل. وأَطَّتِ القَناةُ} أَطيطاً: صَوَّتَتْ عِنْد التَّقْويم، وَهُوَ مَجازٌ، قالَ:
(أَزومٌ يَئِطُّ الأَيْرُ فِيهِ إِذا انْتَحى ... أَطيطَ قُنُيِّ الهِنْدِ حينَ تُقَوَّمُ)
وَمن ذَلِك قَالَتْ امْرأَةٌ وَقَدْ ضَرَبَتْ يَدَها عَلَى عضُدِ بِنْتٍ لَهَا:
(عَلَنْداةٌ يَئِطُّ العَرْدُ فِيهَا ... أَطيطَ الرَّحْلِ ذِي الغرْزِ الجديدِ)

وأَطَّتِ القَوْسُ {تَئِطُّ} أَطيطاً: صَوَّتَتْ، قالَ أَبو الهَيْثَم الهُذَليّ:
(شُدَّتْ بكُلِّ صُهابيٍّ {تَئِطُّ بِهِ ... كَمَا} تَئِطُّ إِذا مَا رُدَّتِ الفِيَقُ)
والأَطِيطُ: حَنينُ الجِذْعِ، قالَ الأَغْلَبُ العِجْليُّ: قَدْ عَرَفَتْني سِدْرَتي فأَطَّتِ قالَ ابنُ بَرِّيّ: هُوَ للرّاهِبِ، واسمُه زُهرةُ بن سِرْحان، وسُمِّيَ الرَّاهِبَ لأنَّه كانَ يَأْتِي عُكاظَ فيَقومُ إِلَى سَرْحَةٍ فيَرْجُزُ عِنْدهَا ببَني سُلَيْمٍ قائِماً، فَلَا يَزالُ ذَلِك دَأْبَهُ حتَّى يَصْدُرَ النّاسُ عَن عُكاظَ، وَكَانَ يَقولُ: قَدْ عَرَفَتْني سَرْحَتي {فأَطَّتِ وَقَدْ وَنَيْتُ بَعْدها فاشْمَطَّتِ قلتُ: ومثلُه قولُ أَبي مُحَمَّدٍ الأعرابيِّ والآمِديِّ، والصَّحيحُ أنَّ الرَّجزَ للأغْلَبِ العِجْليِّ، وَهُوَ أرْبَعَةَ عَشَرَ مَشْطوراً، وبعدَ المَشْطورَيْن: لغُرْبَةِ النّائي ودارٍ شَطَّتِ وَهَكَذَا ذَكَرَه أَبو عَبْدِ اللهِ مُحَمَّد ابْن سلاّمٍ الجَمحيُّ فِي الطَّبَقاتِ، فِي تَرْجَمَةِ الأغْلَبِ، كَمَا حَقَّقه الصَّاغَانِيُّ. والرّاهِب الَّذي ذَكَروه من بني مُحارِبٍ. ويُقَالُ: لم} يأتَطَّ السَّيْرُ بَعْدُ، أَي لم يَطْمَئِنَّ وَلم يَسْتَقِمْ. {والتَّأَطُّطُ. تَفَعُّلٌ من} أَطَّتْ لَهُ رَحِمي. نَقَلَهُ الصَّاغَانِيُّ. وامْرَأَةٌ {أَطّاطَةٌ: لفَرْجِها صَوْتٌ إِذا جومِعت. وَقَدْ سمَّوْا} إِطًّا، بالكَسْرِ، ومِنْهُ: {إِطُّ بن أَبي إِطٍّ: رَجُلٌ من بني سعد بن زيدِ مَناةَ، من تَميمٍ كانَ أَمِيرا عَلَى دورَقِسْتانَ من طَرَفِ خالِدِ ابْن الوَليدِ، وَإِلَيْهِ نُسِبَ نَهْرُ إِطٍّ هُناك. وممَّا يُسْتَدْرَكُ عَلَيْه: