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.)

رحل

1 رَحَلَ البَعِيرَ, aor. ـَ (S, Mgh, Msb, K,) inf. n. رَحْلٌ, (S, Msb,) [He saddled the camel;] he bound, (S, Mgh, Msb,) or put, (M, K,) the رَحْل upon the camel; (S, Mgh, Msb, K;) as also ↓ ارتحلهُ. (K.) And رَحَلَهُ رَحْلَهُ He bound upon him his apparatus. (TA.) b2: Also, aor. and inf. n. as above, He mounted the camel: (T, TA:) and البَعِيرَ ↓ اِرْتَحَلْتُ I rode the camel, either with a قَتَب [or saddle] or upon his bare back. (Sh, TA.) b3: [Both of these verbs are also used tropically.] You say, رَحَلْتُ لَهُ نَفْسِى

[lit. I saddled for him myself;] meaning (assumed tropical:) I endured patiently his annoyance, or molestation. (S.) And رَحَلَ فُلَانٌ صَاحِبَهُ بِمَا يَكْرَهُ (assumed tropical:) [Such a one put upon, or did to, his companion that which he disliked, or hated]. (TA.) And [in like manner] ↓ ترحّلهُ means رَكِبَهُ بِمَكْرُوهٍ (tropical:) [He did to him an evil, or abominable, or odious, deed]. (K, TA.) And رَحَلَهُ بِسَيْفِهِ (tropical:) He smote him with his sword. (K, TA.) b4: And رَحَلَ فُلَانٌ فُلَانًا (assumed tropical:) Such a one mounted upon the back of such a one; as also عَلَى ظَهْرِهِ ↓ ارتحلهُ; [and ارتحلهُ alone; for] it is said in a trad., ↓ إِنَّ ابْنِى ارْتَحَلَنِى, meaning (assumed tropical:) Verily my son mounted upon my back, making me like the رَاحِلَة: (TA:) and if a man throws down another prostrate, and sits upon his back, you say, رَأَيْتُهُ مُرْتَحِلَهُ (assumed tropical:) [I saw him sitting upon his back]. (Sh, TA.) And [hence] ↓ ارتحل الأَمْرَ (assumed tropical:) He embarked in the affair. (TA.) and فُلَانٌ أَمْرًا مَا يُطِيقُهُ ↓ ارتحل (assumed tropical:) [Such a one embarked, or has embarked, in an affair which he is unable to accomplish]. (TA.) and الحُمَّى ↓ اِرْتَحَلَتْهُ (assumed tropical:) [The fever continued upon him]; a phrase similar to رَكِبَتْهُ الحمّى and اِمْتَطَتْهُ and أَغْبَطَتْهُ. (A and TA in art. غبط.) A2: رَحَلَ (S, Mgh, Msb, K) عَنِ المَكَانِ, (TA,) or عَنِ البَلَدِ, (Mgh, Msb,) aor. ـَ (K,) inf. n. رَحْلٌ, (TA,) or رَحِيلٌ, (Msb,) or this latter is a simple subst.; (S, K, TA;) and ↓ ارتحل, and ↓ ترِحّل, (S, Msb, K,) عَنِ المَكَانِ, (K,) or عَنِ القَوْمِ; (Msb;) all signify the same; (S, Msb;) He removed, (Mgh, K, TA,) went, went away, departed, went forth, or journeyed, (Mgh, TA,) from the place, (K, TA,) or from the country or the like, (Mgh, Msb,.) or from the people. (Msb.) See an ex. of the first of these verbs in a verse cited in the next paragraph. ↓ ارتحل said of a camel, (K,) or ارتحل رَحْلَهُ, (TA,) signifies He journeyed, and went away: (K, TA:) [or he had his saddle put upon him:] and hence, ↓ ارتحل القَوْمُ The people, or party, removed. (TA.) b2: رَحَلَ بِهِ: see 2.2 رَحَّلْتُهُ, (S, Mgh, Msb, K,) inf. n. تَرْحِيلٌ; (K;) and ↓ أَرْحَلْتُهُ (Mgh;) I made him to remove, to go, go away, go forth, or journey, (S, Mgh, Msb, * K, *) from his place; and sent him [away]: (S:) and [in like manner] بِهِ ↓ رَحَلَ he made him to remove, go away, depart, or journey: (L in art. خذرف:) and ↓ الاِرْتِحَالُ [if not a mistranscription for الإِرْحَالُ] signifies the making [one] to go, go away, depart, go forth, or journey; and the removing from one's place. (TA.) A poet says, الشَّيْبُ عَنْ دَارٍ يَحُلُّ بِهَا ↓ لَا يَرْحَلُ حَتَّى يُرَحَّلَ عَنْهَا صَاحِبُ الدَّارِ [(assumed tropical:) Hoariness will not depart from a dwelling in which it alights until the owner of the dwelling be made to depart from it]. (TA.) And it is said in a trad. that, at the approach of the hour [of resurrection], النَّاسَ ↓ تَخْرُجُ نَارٌ مِنْ عَدَنَ تُرْحِلُ, i.e. [A fire shall issue from 'Adan] that shall remove with the people when they remove, and alight with them when they alight: so says EshShaabee; or, Sh says, as some relate it, تُرَحِّلُ النَّاسَ, i.e. that shall make the people to alight at the مَرَاحِل [or stations]: or, as some say, that shall make the people to remove, or depart. (TA.) A2: تَرْحِيلٌ also signifies The figuring, or embellishing, of garments or cloths [with the forms of رِحَال, or camels' saddles: see مُرَحَّلٌ]. (TA.) 3 راحلهُ, (S, K,) inf. n. مُرَاحَلَةٌ, (TA,) He aided him to undertake, or perform, his رِحْلَة [or journey]. (S, K.) 4 ارحل He broke, or trained, a she-camel, so that she became such as is termed رَاحِلَة, meaning fit to be saddled; (K;) like أَمْهَرَ meaning “ he (a breaker, or trainer,) rendered ” her “ a مَهْرِيَّة: ” (TA:) or he took a camel in an untractable state and rendered him such as is termed رَاحِلَة. (Az, TA.) b2: And ارحلهُ He gave him a رَاحِلَة, (S, Mgh, Msb, K,) that he might ride it. (TA.) b3: See also 2, in two places.

A2: He (a camel) became strong in his back, [so as to be fit for the رَحْل (or saddle) or for journeying,] after weakness: (IDrd, K:) or he (a camel) became fat; as though there came [what resembled] a رَحْل upon his back, by reason of his fatness and his [large] hump: (Er-Rághib, TA:) and ارحلت الإِبِلُ The camels became fat after leanness, so as to be able to journey. (S K.) b2: And He (a man, TA) had many [camels such as are termed]

رَوَاحِل [pl. of رَاحِلَةٌ]; (ISd, K;) like أَعْرَبَ meaning “ he had horses such as are termed عِرَاب ” (ISd, TA.) 5 تَرَحَّلَ trans. and intrans.: see 1, in two places.6 تراحلوا إِلَى الحَكَمِ They went, or journeyed, [together] to the حَكَم [or judge]. (O, TA.) 8 إِرْتَحَلَ as a trans. v.; see 1, in seven places: b2: and see also 2: b3: and as an intrans. v.; see 1, in the latter part of the paragraph, in three places.10 استرحلهُ i. q. سَأَلَهُ أَنْ يَرْحَلَ لَهُ [which may be rendered He asked him to remove, or journey, to him: and also he asked him to bind, or put, the رَحْل (or saddle of the camel) for him: the former is the meaning accord. to the PS]. (S, O, K.) b2: استرحل النَّاسَ نَفْسَهُ means (assumed tropical:) He abased himself to men, or to the people, so that they annoyed, or molested, him: or, as some say, he asked men, or the people, to take off from him his weight, or burden. (TA.) رَحْلٌ A saddle for a camel; (S, * K;) as also ↓ رَاحُولٌ; (O, L, K;) for a he-camel and a she-camel; (TA;) the thing for the camel that is like the سَرْج for the horse or similar beast; (Mgh;) the thing that is put upon the camel for the purpose of riding thereon; (Er-Rághib, TA;) smaller than the قَتَب; (S, TA;) one of the vehicles of men, exclusively of women: (TA:) [this seems to be regarded as the primary signification by the authors of the Mgh and the K and by Er-Rághib: but see what follows:] or it signifies the camel's saddle together with his [girths called] رَبَض and حَقَب and his [cloth called] حِلْس [that is put beneath the saddle], and all its other appertenances: and is applied also to the pieces of wood of the رَحْل, without any apparatus: (AO, Sh, TA:) or it signifies anything, or everything, that a man prepares for removing, or journeying; such as a bag, or receptacle, for goods or utensils or apparatus, and a camel's saddle, and a [cloth such as is called] حِلْس [that is put beneath the saddle], and a رَسَن [or rope for leading his camel]: (Msb:) or it signifies as first explained above, and also the goods, or utensils, or apparatus, which a man takes with him [during a journey]: (S, K, TA:) [but accord. to the Msb, this signification is from another, mentioned below; and the same seems to be indicated in the S, which reverses the order in which I have mentioned the three significations that I quote from it:] this last signification is disapproved by El-Hareeree, in the “ Durrat el-Ghowwás: ” [but see two exs. voce حُذَافَةٌ:] the pl. is أَرْحُلٌ and رِحَالٌ; (S, Mgh, Msb, K;) the former a pl. of pauc.; (S, TA;) the latter, of mult. (TA.) One says, حَطَّ رَحْلَهُ and أَلْقَى رَحْلَهُ [He put down his camel's saddle]; meaning he stayed, or abode. (TA.) And هٰذَا مَحَطُّ الرِّحَالِ [This is the place where the camels' saddles are put down]. (TA.) And in reviling, one says, يَا ابْنَ مُلْقَىأَرْحُلِ الرُّكْبَانِ [O son of the place in which are thrown down the camels' saddles of the riders; as though the person thus addressed were there begotten]; (S, O, TA;) meaning يَا ابْنَ الفَاجِرَةِ [O son of the adulteress or fornicatress]: (TA in art. لقى:) or هُوَ ابن ملقى ارحل الركبان [He is the son &c.]. (Msb.) b2: Er-Rághib, after giving the explanation mentioned as on his authority above, says that it is then sometimes applied to The camel [itself]: and is sometimes used in the sense next following; i. e. b3: A part, of a place of alighting or abode, upon which on sits: (TA:) or a man's dwelling, or habitation; (S, K, TA;) [in the first of which, this commences the art., app. showing that the author held this to be the primary signification;]) his house or tent; and his place of alighting or abode: (TA:) a place to which a man betakes himself, or repairs, for lodging, covert, or refuge; a man's place of resort; (Mgh, Msb;) in a region, district, or tract, of cities, towns, or villages, and of cultivated land: and then applied to the goods, utensils, or apparatus, of a traveller; because they are, in travelling, the things to which he betakes himself: (Msb:) pl. أَرْحُلٌ (TA) and رِحَالٌ [as above]. (Mgh, TA.) One says, دَخَلْتُ عَلَى الرَّجُلِ رَحْلَهُ, i. e. [I went in to the man in] his dwelling, or place of abode. (TA.) And it is said in a trad., إِذَا ابْتَلَّتِ النِّعَالُ فَصَلُّوا فِى الرِّحَالِ, (TA,) or فِىلصَّلَاةُ فِى الرِّحَالِ, (Mgh, and so in the TA in art. نعل,) i. e. [When the نِعَال are moistened by rain, then pray ye, or then prayer shall be performed,] in the houses, or habitations, or places of abode; the نعال meaning here the حِرَار; (IAth, TA in the present art.;) or rugged and hard tracts of ground; which are here particularized because the least wet moistens them, whereas the soft tracts dry up the water: (IAth, TA in art. نعل:) Az says that the meaning is, when the hard grounds are rained upon, they become slippery to him who walks upon them; therefore pray ye in your abodes, and there shall not be anything brought against you for your not being present at the prayer in the mosques of the congregations: (TA in that art.:) or the trad. may mean, then pray ye [on the camels' saddles, i. e.] riding. (TA in the present art.) b4: In another trad., it is related that 'Omar said to the Prophet, حَوَّلْتُ رَحْلِىَ البَارِحَةَ; by the word رَحْل, as signifying [properly] either the “ place of abode and resort ” or the “ saddle upon which camels are ridden,” alluding to his wife; meaning غِشْيَانُهَا فِى قُبُلِهَا مِنْ جِهَةِ ظَهْرِهَا (TA.) b5: رَحْلُ المُصْحَفِ means The thing [or desk] upon which the مصحف [or copy of the Kur-án] is put, in shape [somewhat] like the saddle. (TA.) [It is generally a small desk of which the front and back have the form of the letter X; commonly made of palm-sticks.]

A2: [The pl.]

رَحَالٌ also signifies [Carpets, or cloths, or the like, such as are called] طَنَافِس, of the fabric of El-Heereh. (S, K.) رُحْلَةٌ Strength; [app. in a camel, such as renders fit for the saddle, or for journeying;] and fleetness, or swiftness, and excellence: (TA:) [and ↓ رِحْلَةٌ has a similar meaning, as appears from what follows:] or excellence of pace of a camel. (S voce حِضَارٌ.) You say بَعِيرٌ ذُو رُحْلَةٍ and ↓ رِحْلَةٍ, and ↓ مِرْحَلٌ, like مِنْبَرٌ, (K,) or ↓ مُرْحِلٌ, and ↓ رَحِيلٌ, so in the T, (TA,) A strong he-camel: (T, K:) and (so in the K [but properly “ or ”]) بعير ذو رُحْلَةٍ (CK) or ↓ رِحْلَةٍ (K accord. to the TA) or both, and ↓ مِرْحَلٌ, with kesr to the م (O,) and ↓ جَمَلٌ رَحِيلٌ, (AA, S, S, O, K, TA,) and ↓ نَاقَةٌ رَحِيلَةٌ (S, O) or رَحِيلٌ, (TA,) and ذَاتُ رُحْلَةٍ, (S,) a he-camel, (S, O, K,) and a she-camel, (S, O,) strong to journey; (S, O, K, TA;) so says Fr: (O:) or strong to be saddled: (TA:) and ↓ نَاقَةٌ رَحِيلَةٌ and رَحِيلٌ and ↓ مُرْحِلَةٌ, accord. to the “ Nawádir el-Aaráb,” a she-camel that is excellent, generous, of high breed; or strong, light, and swift; (TA;) and so ↓ مُسْتَرْحِلَةٌ. (K, TA. [See also رَاحِلَةٌ.]) b2: See also the next paragraph, in seven places.

رِحْلَةٌ The act of saddling of camels: (K, * TA:) [and also, agreeably with analogy, a mode, or manner, of saddling of camels:] so in the saying, إِنَّهُ لَحَسَنُ الرِّحْلَةِ [Verily he is good in respect of the saddling, or the mode or manner of saddling, of camels]. (K.) b2: Also A removal, departure, or journey; (Az, S, Msb, K;) and so ↓ رُحْلَةٌ, (Lh, Msb, K,) and ↓ رَحِيلٌ: (S, K: [the last said in the Msb to be and inf. n.:]) you say دَنَتْ رِحْلَتُنَا (S) or قَرُبَتْ رِحْلَتُنَا (Msb) [Our removal, &c., drew near, or has drawn near]: and إِنَّهُ لَذُو رِحْلَةٍ إِلَى المُلُوكِ and ↓ رِحْلَة Verily he is one who journeys, or has journeyed, to the kings: (Lh, TA:) and in like manner رُحْلَةٌ is used in the Kur cvi. 2: (TA:) b3: or ↓ رِحْلَةٌ with damm, (S, Msb, K,) signifies The thing to which one removes, departs, or journeys; (Az, Msb;) or the direction, or point, or object, to which one desires to repair, or betakes himself: (AA, S, Msb, K:) and also, (K,) or رُحْلَةٌ, (TA,) a single journey; (K, TA;) as ISd says: (TA:) you say, ↓ مَكَّةُ رُحْلَتِى Mekkeh is the point, or object, to which I desire to remove, or depart, or journey: (TA:) and ↓ أَنْتُمْ رُحْلَتِى Ye are they to whom I remove, or depart, or journey: (S, TA:) and ↓ أَنْتَ رُحْلَتُنَا Thou art the object to which we repair, or betake ourselves. (Msb.) And hence ↓ رُحْلَةٌ is applied to signify A noble, or an exalted, person, or a great man of learning, to whom one journeys for his [the latter's] need, or want, or for his [the former's] science. (TA.) b4: See also the next preceding paragraph, in three places.

رَحُولٌ: see رَاحِلَةٌ: b2: and رَحَّالٌ.

رَحِيلٌ A camel having the saddle (رَحْل [not رحالة as in Freytag's Lex.]) put upon him; as also ↓ مَرْحُولٌ. (K.) b2: See also رُحْلَةٌ, in four places.

A2: As a simple subst, or, accord. to the Msb, an inf. n.: see رِحْلَةٌ.

رِحَالَةٌ A سَرْج [or horse's saddle]: (K:) or a سَرْج of skins, (S, M, Msb, K,) in which is no wood; used for vehement running [of the horse]: (S, M, K:) ISd says also that it is one of the vehicles [or saddles] of women, like the رَحْل: but Az says that it is one of the vehicles [or saddles] of men, exclusively of women, i. e. not of women; as is also the رَحْل: and some say that it is larger than the سَرْج, covered with skins, and is for horses, and for excellent, or strong and light and swift, camels: (TA:) pl. رَحَائِلُ. (S.) When a man is hasty in doing evil to his companion, one says to him, اِسْتَقْدَمَتْ رِحَالَتُكَ [lit. Thy saddle has got before thee, or shifted forwards]: (S in the present art.:) it is a prov., meaning that has preceded than which another was more fit to do so. (S in art. قدم.) In the following saying of Imra-el-Keys, addressing his wife, فَإِمَّا تَرَيْنِى فِى رِحَالَةِ جَابِرٍ عَلَى حَرَجٍ كَالْقَرِّتَخْفِقُ أَكْفَانِى

[And either thou wilt see me upon the saddle of Jábir, upon a bier like the vehicle called قَرّ, my grave-clothes fluttering], he means, by the word رحالة, [merely] the حَرَج; there being in this case no رحالة in reality: it is like the saying, جَآءَ فُلَانٌ عَلَى نَاقَةِ الحَذَّآءِ, meaning [“ Such a one came upon] the sandal [or sandals]: ” Jábir is the name of a certain carpenter. (S.) A2: Also A ewe. (Ibn-'Abbád, TA.) [Hence,] رِحَالَهْ رِحَالَهْ is A call to the ewe, (Ibn-'Abbád, K,) on the occasion of milking. (Ibn-'Abbád, TA.) b2: and الرِّحَالَةُ is the name of A certain horse of 'Ámir Ibn-Et-Tufeyl; (K;) erroneously said by AO to be الحمالة. (TA.) رَحُولَةٌ: see رَاحِلَةٌ.

رَحَّالٌ Skilled in the saddling of camels. (K.) b2: Also A man who removes, or journeys, or travels, much; and so ↓ رَحَّالَةٌ, [or rather this signifies one who removes, or journeys, or travels, very much,] and ↓ رَحُولٌ: and ↓ رُحَّلٌ [pl. of رَاحِلٌ, q. v.,] persons who remove, or journey, or travel, much. (TA.) رَحَّالَةٌ: see what next precedes.

رَاحِلٌ Removing, (K, TA,) going, [going away, departing, going forth,] or journeying: (TA:) pl. رُحَّلٌ. (TA.) For another meaning assigned to the pl., see رَحَّالٌ.

رَاحِلَةٌ A she-camel that is fit to be saddled; (S, Msb, K;) thus some say; (Msb;) as also ↓ رَحُولٌ (S, K) and ↓ رَحُولَةٌ: (K:) or [generally a saddle-camel, or] a camel that is ridden, male or female: (S, Msb:) accord. to IKt, a she-camel that is strong to journey and to bear burdens; and such as a man chooses for his riding and his saddle on account of excellence, or generousness, or high breed, or of strength and lightness and swiftness, and of perfectness of make, and beauty of aspect: but this explanation is wrong: (Az, TA:) it signifies a he-camel, and a she-camel, that is excellent, or generous, or high-bred, or strong and light and swift: (Az, Mgh, TA:) the she-camel is not more entitled to this appellation than the he-camel: (Az, TA:) the ة is added to give intensiveness to the signification; as in دَاهِيَةٌ and بَاقِعَةٌ and عَلَّامَةٌ, epithets applied to a man: or, as some say, the she-camel is so called because she is saddled; and it is like عِيشَةٌ رَاضِيَةٌ meaning مَرْضِيَّةٌ, and مَآءٌ دَافِقٌ meaning مَدْفُوقٌ: or, as others say, because she is ذَاتُ رَحْلٍ [one having a saddle]; and in like manner, عِيشَةٌ رَاضِيَةٌ meansذَاتُ رَضًى, and مَآءٌ دَافِقٌ means ذُو دَفْقٍ: (TA:) the pl. is رَوَاحِلُ. (S, Msb.) It is said in a trad., تَجِدُونَ النَّاسَ بَعْدِى كَإِبِلٍ مِائَةٍ لَيْسَ فِيهَا رَاحِلَةٌ [Thou wilt find the people, or mankind, after me, like a hundred camels among which there is not a راحلة]: (Mgh, * TA:) because the راحلْ among a herd of camels is conspicuous and known. (TA.) b2: مَشَتْ رَوَاحِلِى, a phrase used by the poet Dukeyn, means (tropical:) I have become hoary and weak: or, as some say, I have forsaken my ignorant, or foolish, behaviour, and have restrained myself from foul conduct, and become obedient to my censurers; like as the راحلة obeys her chider, and goes. (TA.) رَاحُولٌ: see رَحْلٌ, first sentence.

رَاحُولَاتٌ A camel's saddle, (رَحْلٌ, Az, K,) or camel's saddles, so in the O, (TA,) variegated, figured, or embellished. (Az, O, K, TA.) [It is really, as well as literally, a pl.: for] a poet says, عَلَيْهِنَّ رَاحُولَاتُ كُلِّ قَطِيفَةٍ

[Upon them (referring evidently to she-camels) are variegated, figured, or embellished, saddles of every kind of villous, or nappy, cloth]. (TA.) أَرْحَلُ (tropical:) A horse white in the back; (S, Mgh, K;) because it is the place of the رَحْل [or rather of the رِحَالَة]; (Mgh, TA;) the whiteness not reaching to the belly nor to the rump nor to the neck: (TA:) and a sheep or goat black in the back: accord. to Abu-l-Ghowth, the fem., رَحْلَآءُ, applied to a mare, has the former meaning only: (S:) but شَاةٌ رَحْلَآءُ means a sheep or goat, or a ewe or she-goat, white in the back, and black in the other parts; and likewise black in the back, and white in the other parts: (S, K: *) so says Abu-l-Ghowth: (S:) and it is also explained as meaning black, but white in the place of the saddle, from the hinder parts of the shoulderblades: also as meaning white, but black in the back: Az adds that such as is white in one of the hind legs is termed رَجْلَآءُ [with جيم]. (TA.) تَرْحِيلٌ (assumed tropical:) A whiteness predominating over, or interrupted by, blackness, (شُهْبَةٌ,) or a redness, upon the shoulder-blades, (K, TA,) the place upon which lies the رَحْل [or camel's saddle]. (TA.) تَرْحِيلَةٌ A thing that makes thee to remove, go, go away, depart, go forth, or journey; expl. by مَا يُرَحّلُكَ. (TA.) مُرْحِلٌ One who breaks, or trains, and renders fit to be saddled, a camel or camels. (TA.) b2: A man having many [camels such as are termed]

رَوَاحِل [pl. of رَاحِلَةٌ]; like مُعْرِبٌ meaning “ having horses such as are termed عِرَاب ” (A'Obeyd, S.) A2: A camel strong in the back, [so as to be fit for the رَحْل,] after weakness. (IDrd, TA.) and A fat camel; though he be not excellent, or generous, or high-bred, or strong and light and swift: so in the “ Nawádir el-Aaráb. ” (TA.) See also رُحْلَةٌ, in two places.

مِرْحَلٌ: see رُحْلَةٌ, in two places.

مَرْحَلَةٌ [A station of travellers; i. e.] a place of alighting or abode, between two such places: (TA:) [and also a day's journey, or thereabout; or] the space which the traveller journeys in about a day: (Msb:) sing. of مَرَاحِلُ; (S, Msb, K;) which is also a pl. of مُرَحَّلٌ as an epithet applied to a بُرْد. (TA.) One says, بَيْنِى وَبَيْنَ كَذَا مَرْحَلَةٌ أَوْمَرْحَلَتَانِ [Between me and such a place, or thing, is a station or a day's journey or thereabout, or are two stations &c.]. (S, TA.) إِبِلٌ مُرَحَّلَةٌ Camels having their رِحَال [or saddles] upon them: and also camels whose رِحَال have been put down from them: thus having two contr. meanings. (K.) b2: And بُرْدٌ مُرَحَّلٌ A garment of the kind termed بُرْد upon which are the figures of a رَحْل [or camels' saddle], (K,) and the like thereof; as in the T: (TA:) the explanation that J has given of it, [or rather of مِرْطٌ مُرَحَّلٌ,] i. e. an إِزَار [or a waist-wrapper] of [the cloth called] خَزّ, upon which is an ornamented border, is not good: such is termed مُرَجَّلٌ, with جِيم: (K:) the pl. is مُرَحَّلَاتٌ and مَرَاحِلُ; both occurring in traditions; (TA in the present art.;) and the latter of them said in the T to be syn. with مَرَاجِلُ, which is pl. of مِرْجَلٌ [q. v.]. (TA in art. رجل.) مَرْحُولٌ: see رَحِيلٌ.

مُرْتَحَلٌ signifies [The act of removing or departing; i. e.] the contr. of مَحَلٌّ used in the sense of حُلُولٌ. (TA.) b2: And sometimes it signifies The place in which one alights, or descends and stops. (TA.) b3: Also The place of the رَحْل [which may here mean either the saddle or the saddling] of a camel. (TA.) الحَالُّ المُرْتَحِلُ: see art. حل.

مُسْتَرْحِلَةٌ, applied to a she-camel: see رُحْلَةٌ.