خشب: خشب: اشتغل بجد وجهد، خب وهملج، جال ودار حصولاً على ما يريد (بوشر).
خَشَّب (بالتشديد): صفح أو ألبس بالخشب، بلط وبخشب، تخَّت (الكالا، بوشر). وخَشَّب: صار كالخشب (محيط المحيط).
ولقد أخطأت حين قلت في معجم البيان إن هذا الفعل يعني صلب. ويقول السيد دفريمري في الجريدة الآسيوية (1862، 2: 387): أن هذا الفعل في العبارة الثانية لابد أن يعني: أن القدمين ممسوكتان بقطعة عظيمة من الخشب تشبه كَنّدَة عند الفرس. وانظر رحلة إلى عرادة (ص325) ففيها: إن المحكومين بالسجن المؤبد يوضع على كل قدم منهم شكال ثقب طرفاه وربط كل طرف إلى الآخر بمسمار ثم يبرد الطرفان وثنيان (يبرجمان). ويبقى هذا الشكال على حاله هذا في رجل السجين حتى يموت وعندئذ فقط ينزع عنه بقطعة بالمبرد.
ويقول صاحب محيط المحيط: خَشَّب الوالي المجرم: ضبط يديه بآلة من الخشب وأرسله إلى مكان آخر ليحبس فيه.
وخشَّب على الشيء: ضمن عليه (محيط المحيط) تخشب، متخشب من البرد: متصلب من البرد، متيبس من البرد (بوشر).
خَشَب: ما غلظ من العيدان. ويجمع أيضاً على أخشاب (بوشر).
والجمع خَشَب مثل الأعواد. وهو النعش الذي يحمل عليه الميت إلى المقربة.
وخشب الإنسان: عظامه الغليظة (محيط المحيط).
خشب الأنبياء: عود الأنبياء (شجرة). (بوشر) أبو خشب: درهم (محيط المحيط).
خَشَبَة وتجمع على خشبات وخَشَب وأخشاب وفي معجم فوك تجمع على خُشوب: قطعة من الخشب، رافدة، دعامة (بوشر).
وخشبة: جذل الشجرة وساقها (الملابس ص 283، براكس مجلة الشرق والجزائر 5: 214).
وخشبة: وقد، خازوق (الملابس ص283).
وخشبة: صاري السفينة، سارية (ابن جبير ص33). وخشبة: جائز، رافدة، عارضة، جسر (الملابس 284، فوك، بوشر).
وخشبة: خشبة المعصرة وهي التي يعصر فيها العنب (الملابس ص284). وفي معجم فوك: خشبة المعصرة.
وخشبة: عصى، منسأة (عباد 2: 235 ورقم 43، معجم بدرون).
وخشبة: ضربة عصى (ألف ليلة 2: 208).
وخشبة: قضيب خشب يسد به مدخل المكان (بوشر) ففي المقريزي (مخطوطة 2: 358): فانه عمل على بابه المذكور خشبة تمنع الراكب من التوصل إليه.
وخشبة: عارضة، قطعة خشب توضع عرضاً أو بالعرض (بوشر).
وخشبة: حاجز، قطعة من الخشب لحفظ الماء في القناة (بوشر).
وخشبة: صليب، خشبة الصلب (الملابس ص284، معجم بدرون، معجم اللطائف).
وخشبة: لوح خشب (الملابس ص284).
والجمع خَشَب: جسر يرتفع وينحدر، جسر متحرك يمكن رفعه وخفضه فوق حفرة. (الملابس ص285).
وخشبة: باب (الملابس ص285).
وخشبة: صندوق من الخشب (أماري ص4، 5).
وخشبة: تابوت مفتوح، ونوع من النعوش لحمل الجنازة (بوشر).
وخشبة: حجرة صغيرة من الخشب (الملابس ص285).
وخشبة: طقسوس، صنف من السرو أو الشربين (شجرة) (ألكالا).
وخشبة مجازاً: بليد، غبي (بوشر).
خشبة الجفن: سطح المركب (ألكالا).
خشبة المدفع: حامل المدفع، جرار المدفع. فندق المدفع (بوشر).
خشبة السرج: قربوس السرج (بوشر).
خَشبيّ: حطبي (بوشر).
خَشَّاب: المكان الذي يحفظ فيه الخشب (الكالا) وقد وردت فيه هذه الكلمة بصيغة الجمع خشابين.
تَخْشيب: تصحيف بالخشب، تلبيس بصفائح الخشب. تبليط الأرض بالخشب (بوشر).
تخشيبة: مصفح أو ملبس بالخشب، ومبلط بالخشب، (مخشَّب، مُتْخت)، وصقالة، وما يصنعه النجار (بوشر).
مُخْشِب: غليظ العظام (محيط المحيط).

خشب

1 خَشَبَ, (S, K,) aor. ـِ (K,) inf. n. خَشْبٌ, (TA,) He mixed a thing (S, K) with (بِ) another thing. (S.) b2: And He picked out, chose out, or selected, a thing: the verb thus having two contr. significations. (K, TA.) A2: Also, (S, K,) aor. and inf. n. as above, (S,) He polished a sword, (S, K,) by laying on it a broad and smooth spearhead and rubbing it therewith: so accord. to ElAhmar, who relates that an Arab of the desert said to him, I said to a sword-polisher, “Hast thou finished my sword? ” and he answered, نَعَمْ

إِلَّا أَنِّى لَمْ أَخْشِبْهُ [Yes, except that I have not polished it]. (S.) And [or, as in the TA, “or ”] He sharpened it. (K, TA.) b2: And He forged a sword: (K:) or fashioned it with the file, without polishing it: (TA:) or he made it imperfectly, not thoroughly, or not well: (A:) thus, again, the verb has two contr. significations: (K:) also he thus made an arrow: (A:) or he shaped out a bow, (AHn, K,) and an arrow, (TA,) [in a rough manner, or] by the first operation, (AHn, K, TA,) without perfecting it, or making it smooth, or even. (TA.) You say of a sword, before it has been filed, مَا أَحْسَنَ مَا خُشِبَ [How well has it been forged!]: and in like manner one says of an arrow, when it has been filed, before the سَفَن [with which it is smoothed] has been applied to it. (Skr, on a verse of Sakhr, cited below, voce خَشِيبَةٌ.) b3: [Hence,] خَشَبَ الشِّعْرَ, (ISk, S, A, K,) aor. and inf. n. as above, (A,) (tropical:) He said, spoke, or uttered, the poetry (ISk, S, A, K) as it came, (ISk, S,) [unpolished, and unstudied,] without affecting nicety, or refinement, therein, (ISk, S, A, K,) and without study, or labour: (A, K:) Jereer did thus, and Farezdak trimmed his verses; but the verses of Jereer thus produced are better than the trimmed verses of Farezdak: (A, TA:) and ↓ اختشبهُ signifies the same. (A, K.) You say also, هُمْ يَخْشِبُونَ الكَلَامَ وَالعَمَلَ (tropical:) [They say, speak, or utter, words, and do work, without affecting nicety, or refinement, and without study, or labour]: (A:) or imperfectly, or not thoroughly; inelegantly, or not well. (TA.) and اِتَّخَذَ السَّيْفَ خَشَبًا: see 8.5 تخشّب: see 8.

A2: تخشّبتِ الإِبِلُ The camels ate thick branches: (K:) or ate dry herbage. (S.) And تَتَخَشَّبُ عِيدَانَ الشَّجَرِ They take with the mouth, and eat, the branches of the trees. (TA.) 8 اختشب السَّيْفِ signifies ↓ اِتَّخَذَهُ خَشْبًا; He took the sword without choosing the best by taking it from this place or that; (L, TA;) as also ↓ تحشّبهُ. (TA.) b2: See also 1, near the end.12 اخشوشب He [a man or a camel (see خَشِبٌ)] was, or became, tall, and gross, rude, or coarse, with bones uncovered by flesh, and hard, or hardy. (K.) He (an ostrich) was, or became, rough, or coarse. (S.) b2: (assumed tropical:) He (a man) became hard, or hardy, and rough, or coarse, in his religion, clothing, food, and in all respects. (TA.) (assumed tropical:) He employed himself in work, and in walking barefoot, in order that his body might become thick, gross, or coarse. (S, TA.) And اخشوشب فِى عَيْشِهِ (assumed tropical:) He endured with patience a life of hardship, or difficulty: or he subjected himself to a life of hardship, or difficulty, in order to render himself the more able to bear it. (K, TA.) اِخْشَوْشِبُوا is thus used in a trad. of 'Omar: (S, TA:) or, as some relate it, the word is [اجشوشبوا,] with ج; or, accord. to some, اخشوشنوا, with خ and ن. (TA.) رَجُلٌ قِشْبٌ خِشْبٌ A man in whom is no good: (S, K:) or with whom is no good: (TA:) [in some copies of the K, خِشْبٌ وَ قِشْبٌ; but this, as is said in the TA, is incorrect:] خِشْبٌ being an imitative sequent to قِشْبٌ. (S, TA.) خَشَبٌ [Wood, such as is used in carpentry and the like; timber;] thick wood: (A, K:) [a coll. gen. n.:] n. un. خَشَبَةٌ [signifying a piece of wood or timber]: (Msb:) the pl. of the latter, (S, Msb, *) or of the former, (K,) is خَشَبٌ, (S, K, [i. e., accord. to the K, the pl. is the same as the sing., but properly speaking, as said above, this is a coll. gen. n.,]) and خُشُبٌ and خُشْبٌ (S, Msb, K) and خُشْبَانٌ, (S, K,) [which last is agreeable with analogy as pl. of خَشَبٌ,] or خُشْبَانٌ is pl. of خُشْبٌ, and خُشْبٌ is pl. of خَشَبَةٌ. (JK.) The hypocrites are described in a trad. as خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ Like timbers, or pieces of wood, in the night; [clamorous in the day;] meaning that they pass the night in sleep, without prayer. (TA.) b2: مَالٌ خَشَبٌ (assumed tropical:) Cattle that are lean, or emaciated, syn. هَزْلَى, (K,) in consequence of their feeding upon dry herbage. (TA.) [And it seems that ↓ خَشَبٌ signifies the same: for I find in the TA, and in a copy of the A which I believe to have been used by the author of the TA, mentioned as tropical, مَالٌ خَشَبٌ وَحَطِبٌ جَزْلٌ, app. meaning that مَالٌ خَشِبٌ and حَطِبٌ signify جَزْلٌ; but جَزْلٌ, I think, is here evidently a mistranscription for هَزْلَى; as حَطِبٌ is explained in the S and K as signifying “ very lean or meagre. ”]

خَشِبٌ Rough, or coarse; as also ↓ أَخْشَبُخَشِيبٌ: (K:) the former applied in this sense to a male ostrich: (S:) and both signify anything gross, or big, and rough, or coarse; (A 'Obeyd, S;) as also ↓ خَشِيبٌ: (TA:) and the first, (K,) applied to a man and to a camel, (TA,) tall, and gross, rude, or coarse, with bones uncovered by flesh, and hard, or hardy, and strong; (K, * TA;) as also ↓ خَشِيبٌ and ↓ خَشِيبِىٌّ: (K:) or these three signify, or signify also, dry, or rigid, or tough: (Kr, ISd:) and خَشِبٌ, a man hard, or hardy, strong, and vigorous, in body: (A, TA:) and the same, (JK,) or ↓ خَشِيبٌ, (TA,) a man whose bones are uncovered by flesh, and whose sinews are apparent; (JK, TA;) hard, or hardy, and strong: (JK:) and the last, a gross, big, or coarse, camel: (S, TA:) a camel gross, coarse, or rude, in make, and ugly: (TA:) and a horse thick, or big, in the bones. (Ham p. 207.) See also خَشَبٌ. And see أَخْشَبُ, in two places. b2: Also (assumed tropical:) Life in which one is not dainty, nice, or scrupulous. (K.) خَشْبَةٌ The first filing of a sword, before the polishing. (TA.) خُشْبَانٌ: see أَخْشَبُ.

خَشَابٌ: see أَخْشَبُ.

خُشَابٌ, from the Persian خُوشْ آبْ, [The beverage properly called in Arabic] نَبِيذ. (TA.) خَشِيبٌ and ↓ مَخْشُوبٌ Mixed. (TA.) b2: and the former, (K,) or both, (TA,) Picked out, chosen, or selected: (K, TA:) both words thus having two contr. significations. (TA.) A2: Also the former (S, K) and latter, (K,) A sword polished: (S, K: *) this is [said to be] the prevailing signification: (TA:) or both signify a sharpened sword. (JK, TA.) b2: And the former, (As, S, K,) or both, (JK, A,) A sword of which the forging is commenced; thus [again] having two contr. significations: (S:) or forged, (K, * TA,) or fashioned with the file, but not yet polished: (As, TA:) or newly made: (TA:) or imperfectly, not thoroughly, or not well, wrought; (JK, A;) and thus both words applied to an arrow: (A:) or the former, (S, K,) or both, (TA,) applied to an arrow, (S, K,) and to a bow, (K,) shaped out (S, K) [in a rough manner,] by the first operation, (S, TA,) not yet perfected, or made smooth, or even: (TA:) pl. of the former (accord. to the TA as applied to a bow [but I see no reason for this restriction]) خُشُبٌ and خَشَائِبُ. (K.) لَمْ يُنَقَّحْ ↓ مَخْشُوبٌ [Rough hewn, not yet trimmed,] is a prov., mentioned by Meyd and Z. (MF, TA.) b3: [Hence,] شِعْرٌ خَشِيبٌ and ↓ مَخْشُوبٌ (tropical:) Poetry said, spoken, or uttered, as it has come to the speaker, [unpolished, and unstudied,] without his affecting nicety, or refinement, therein, and without study, or labour. (A, * TA.) And جَآءَ

↓ بِلمَخْشُوبِ (tropical:) [He said, or uttered, that which came to him, as it came, unpolished, and unstudied]. (A, TA.) b4: See also خَشِيبٌ voce خَشِبٌ, in three places. b5: It also signifies Bad, corrupt, or vile. (K.) خَشِيبَةٌ The natural quality [of the metal] of a sword, (Skr on the verse here following, S, TA,) before the making thereof is completed: (Skr:) or its blade, or iron: (A:) or its edge: or its polish. (JK.) Sakhr says, وَصَارِمٌ أُخْلِصَتْ خَشِيبَتُهُ

أَبْيَضُ مَهْوٌ فِى مَتْنِهِ زُبَدُ And a sharp sword of which the natural quality [of the metal] before the completion of the making thereof has been refined, [white, or a sword,] thin in the two edges or sides, having [in its broad side] diversified marks. (Skr.) خَشِيبِىٌّ: see خَشِبٌ.

خَشَّابٌ: see what next follows.

خَشَّابَةٌ [a coll. gen. n., of which the n. un. is ↓ خَشَّابٌ,] Sellers of خَشَب [i. e. wood, or timber]. (TA.) b2: Fighters with staves.

A2: Accord. to ElHejeree, خشابة [so in the TA, without any syll. sign,] signifies A slender [implement of the kind called] مطرق [i. e. مِطْرَق, q. v.,] which the polisher, when he has finished the polishing of a sword, passes over it, in consequence of which the scabbard does not alter its state. (TA.) خَاشِبٌ: see مُخْتَشِبٌ.

أَخْشَبُ: see خَشِبٌ. Also A great mountain: (A:) or a rugged, or rough, and great mountain; (S, K;) and so ↓ جَبَلٌ خَشِبٌ: or such as is not to be ascended: (TA:) an elevated place, rugged, with rough stones: (JK:) a tract of the kind termed قُفّ, rugged and stony: (TA:) pl. أَخَاشِبُ, (A, TA,) because the quality of a subst. is predominant in it: and the fem. خَشْبَآءُ is also sometimes used in the same sense; or as syn. with غَيْضَةٌ [i. e. a thicket, &c.]; but the former meaning is better known: and this [likewise] is thought to be rather a subst. than an epithet, because of the pl., mentioned above: (TA:) and ↓ خُشْبَانٌ [also seems to be a pl. of أَخْشَبُ, or of خَشِبٌ; for it is said that it] signifies rugged, or rough, mountains, neither great nor small: (K:) and rugged ground. (TA in art. ذنب.) خَشْبَآءُ also signifies Hard land or ground; (K, * TA;) land, or ground, in which are stones and pebbles and earth or clay. (IAmb, TA.) And أَرْضٌ

↓ خَشَابٌ (K, TA) Hard land or ground, like خَشْبَآءُ, (TA,) that flows with the least rain. (K, TA.) And أَكَمَةٌ خَشْبَآءُ (S, TA) A hill of which the stones are scattered, but near together. (TA.) And جَبْهَةٌ خَشْبَآءُ A displeasing forehead; as also ↓ خَشِبَةٌ: (TA:) or a displeasing, rigid forehead; (JK, S, K; *) not even. (JK.) And أَخْشَبُ الجَبْهَةِ A man having a displeasing and rigid forehead. (TA.) بَيْتٌ مُخَشَّبٌ [so in the present day, but written in the TA without any syll. sign,] A house having خَشَب [i. e. wood, or timber, employed in its construction]. (TA.) مَخْشُوبٌ: see خَشِيبٌ, in four places. b2: It is applied to a horse, by El-Aashà; (S, TA;) meaning Of mixed pedigree: (A 'Obeyd, TA:) or not broken; not well trained; from what next follows; and thus used only by El-Aashà. (IKh, TA.) b3: جَفْنَةٌ مَخْشُوبَةٌ A wooden bowl imperfectly made. (IKh, TA.) b4: طَعَامٌ مَخْشُوبٌ [Food imperfectly prepared; i. e.], if flesh-meat, not thoroughly cooked; and if not flesh-meat, (but grain, TA,) without any seasoning, or condiment, to render it pleasant, or savoury. (K, * TA.) مُخْتَشِبٌ One who eats what he can; as also ↓ خَاشِبٌ. (JK.)

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: يرقانــ، 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.)

حرّ: حرَّر: (في معجم ألكالا Previlegiar مُحَرِّر Excosador Cosa مُحَرَّر) أعفاه من الرسوم العامة، وأنعم عليه وتستعمل غالبا في الكلام عن الضرائب يقال حرَّر الشخص وحرَّر المكان من المغارم. وفي كلامه عن مدينة (4: 52) مُحَرَّرة من المغارم والوظائف (4: 359). والفعل حرَّر وحده يستعمل أيضاً بمعنى إعفاء من كل ضريبة. ففي رحلة ابن بطوطة (2: 410): حرَّر له ذلك الموضع (3: 75 المقري 2: 537، 704 كرتاس ص122، 124، ابن عبد الملك ص133) وفي كلامه عن علي بن يوسف بن تاشفين: فأجازه عليها (القصيدة) بتَنْوية كريم وكَتْب صك بتحرير أملاكه كما ابتغى. وفي شهادة في كتاب ابن الخطيب (ص107ق): وان يحمل على الجري (التحرير) في جميع أملاكي (أملاكه) بالكور -المذكورة- لا يلزمها وظيف يوجِّه ولا يكلف منها كلفة على كلِّ حال.
وفيه (ص126 ق) قالت حفصة هذا الشعر تخاطب به الخليفة (انظر المقري 2: 539):
امنن عليَّ بصكِّ ... يكون للدهر عدَّهْ
تخط يمناك فيه ... الحمد لله وَحْدَهْ
قال فَمَنَّ عليها وحرز (وحرَّر) لها ما كان لها من ملْك.
ويقال أيضاً حررَّه من العمل أي أعفاه (ألكالا وانظر فكتور) ففيهما مُحَرَّر أي معفو من العمل.
وفي الديانة الكاثوليكية: عام التحرير (ألكالا) وهو عيد السنة الخمسين من السماح العام أو الغفران الشامل الكمل الاحتفالي. وغفران كامل للخطايا يمنحه البابا في عدد من المناسبات فيكون باعثا لإقامة الأعياد.
وحرَّر: صحَّح. وإذا كانت خطأ في الكتاب كتبوا فَلْيُحرَّر أي فليصحح هذا الخطأ (المقري 1: 855) وقد تكرَّر ذكر ذلك على هامش الطبعات التي طبعت في المشرق.
حرَّر مكتوبا: كتب رسالة: حرَّر الوكة.
وحرَّر الكتاب: ابرم عقدا، وحرَّر اسمه: وقع الكتاب أمضى الرسالة (بوشر).
محرَّر القضايا: كاتب أحكام القضاء (رولاند).
وفي محيط المحيط: والعمة تستعمل التحرير بمعنى الكتابة.
وحرَّر: أصلح الخط وجوده (هميرت ص15).
وحرَّر على: أمعن في الفحص، نقب عنه دقَّق عليه، نقَّر عنه، فتش عن الأخطاء بعناية (بوشر).
وحرَّر على: سدَّد على، وجَّه، صوّب، بوشر (في ألف ليلة) (2: 113): ضرب الأكرة بالصولجان وحرَّرها على وجه الخليفة. وفي ألف ليلة (1: 62) طبعة بولاق: حرَّر المدفع على القلعة. أي صوَّب المدفع على القلعة.
أَحَرَّ، أحَرَّه: جعله حارا دفأه وسخنه (ابن العوام 1: 176).
تحرَّر: صار حُرَّا (فوك، ألكالا).
وتحرَّر: كُتِب. فعند دي ساسي ديب (10: 45): تحرَّرتْ هذه الفصول المذكورة يوم الأحد الخ (أماري ص 342).
استحر: ذكرها فوك في مادة ( Estuare) . وقال في مادة ( Calefucere) : الإنسان يستحر به. ويقال استحرت كبده: يبست من عطش أو حزن (معجم مسلم).
حَرّ: يستعمل بمعنى حارّ (انظر لين في مادة حارّ) يقال اليوم حرّ أي اليوم حار واليوم الشمس حر أي الشمس حارة اليوم (بوشر).
الأرض الحَرَّة: بمعنى الحَرَّة (انظر الحرَّة في معجم لين) (تاريخ البربر 1: 437) والصواب فيه السوداء بدل السود كما في مخطوطة 1351 (2: 84).
حِرّ: فرج المرأة، ويجمع على حرّات في معجم فوك.
حُرّ: كريم، شريف، وكذلك ابن حُرّة (بوشر) وفي الأندلس: ذو امتياز وفي أفريقية: الأبيض (فلوجل، مصطلح 67 ص6) والأحرار: البيض مقابل المولدين (دوماس صحاري 78، 280، 287، 323).
الأولاد الأحرار في مراكش هم خدم بلاط السلطان. وهم يحملون القسي ويمنعون الناس من التقرُّب من السلطان حين جلوسه ويمكن اعتبارهم حريا خاصا للسلطان (فلوجل مصطلح 69 ص5) والأحرار من الحيوان: الاصائل يقال الأحرار أي كرام الإبل (برتون 2: 16) والبزاة الأحرار (المقري 2: 711).
وطير الحُرّ هو اليوم في بلاد البربر الباز (دومب ص61) (همبرت ص68 بربرية) بوشر، بربرية دوماس صحاري ص258 غير أني أرى أنه الطير الحر.
والمؤنث حُرَّة: فرس كريم أصيل (كرتاس ص159).
واختيار حُرّ وإرادة حرة: اختيار مطلق وإرادة مطلقة. (فوك).
وحرّ: اسم حيوان يسكن الصحراء الأفريقية يشبه الغزال بعض الشبه ظهره ورأسه بلون أحمر باهت وبطنه أبيض ناصع (جاكسون ص32 تمبكتو ص512) وأصل الكلمة الذي يذكرها الرحالة ( Bezoard) لا يمكن قبوله.
والمؤنث حُرَّة التي ذكرها كل من فوك والكالا تجمع على أَحرار وهي المرأة العفيفة الشريفة.
وفي معجم بوشر: امرأة حرَّة وهي المرأة العفيفة المحصَّنة وفي معجم فوك: هي السيدة الشريفة وتجمع فيه على أحرار وحرائر.
وامرأة حرة: أميرة، بنت الملك أو امرأة الملك أو الأمير، ملكة، سلطانة (معجم الأسبانية) وفي الحلل (ص80 و): وكانت أمه حرة عبد الوادية.
وفي شواهد قبور أميرات أسرة بني زيان طبعها بروسلاو (مذكرات عن القبور وغيرها ص26، 28، 42، 70، 90، 119 الخ). كان يطلق على الأميرات اسم حرة دائما. حُرّ: نوع من التمر ليس بجيد (مجلة الشرق والجزائر 5: 210، 13: 155 ديسكايراك 2 ميشيل ص272 دونانت ص89 باجني ص149).
حرّ المال (عبد الواحد ص153) يظهر أنه يراد به الدراهم والنقود التي اكتسبت بوسيلة شريفة.
حُرّ الوَجْه: الوجنة: وهو القسم المرتفع من الخد (بوشر) وانظر لين، ويستعمل بمعنى الخد (بيان 1، التعليقات ص118).
أَسنان الأحرار: الأسنان الأمامية (دومب) وأرى أن الصواب أن يقال الأسنان.
القَليب الحر: حراثة الأرض جيدا تقليبها للزراعة ثلاث مرات أو أكثر. (ابن العوام 2: 10، 11، 37، 38).
شكاة حُرّ مرض التهابي (رسالة إلى فليشر ص182).
حُرّ: حرارة في معدة الأطفال يتصل بها أثر في الفم يشبه القلاع (محيط المحيط). وفي الأسبانية ( Alhorre) وهي الحُرّ بالعربية تعني: قشرة اللبن وهو مرض يصيب الأطفال الحديثي الولادة.
والحر في مذاكير الفرس: نوع من الغدد، أو غدة مكتنزة في احليل الفرس. (ابن العوام 2: 624).
وفي البرتغالية: ( alforra) وهي الحَرّ أيضاً تعني يرقان سوس الحبوب.
وكنت أرى حتى الآن أن الكلمة الحَرّ (معجم الأسبانية ص116 ورسالة إلى فلير) وفقا لأصلها الغوي الحَرّ أي الحرارة غير أنها ما ذكره صاحب محيط المحيط وما جاء في الأسبانية والبرتغالية يدل على إبدال الفتحة بالضمة.
حَرَّة قارن تفسير لين بما يقوله برتون (1: 403): (وهو الاسم الجنسي للحمم البركانية والحجر الناري ذي المسامات والحجر الأخضر وحجر الصفائح وأنواع أخرى من الحجارة تفترض إنها من أصل بركاني وتطلق أيضاً على التل أو الهضبة ذات الحجارة البركانية.
حُرَّة: انظر حُرّ.
حُرِّيّ: حُرّ بلاد حرية: بلاد حرَّة بلاد مستقلة غير متعبدة (بوشر).
حُرِّيَّة: استقلال، وبحرية: بلا تكلف بلا احتراس.
وحرية الأديان: خيار المعتقد.
وضلال الحرية: فساد السيرة. وفي المثل: البريِّة حرِّية أي أن الإنسان يتصرَّف كما يشاء في البرية فلا يتكلف ولا يراعي قواعد السلوك. (بوشر).
وحرَّية: براءة، نزاهة، (ألكالا) وعفَّة: حصانة (ألكالا). وحريَّة: فضل، سمو الكمال، منزلة رفيعة، ففي بسام (3: 5ق): على أن إليه كانت هجرة أولى البقية وذوي الحرية من هذه الطبقة الأدبية القرطبية.
حرير: حار، وتجمع على حِرار، ويقال دموع حرار أي حارة (هو جنلايت ص105).
وحرير: ثوب من ابريسم (بارت 4: 449، 466) وانظر تَوْب.
حَرَارَة: فرط حرارة الدم. (همبرت ص35)، والتهاب في أعضاء البدن، ورم (بوشر، معجم بدرون، ابن خلكان 1: 353)، (عبد الطيف ص8 طبعة توبنج).
وحَرارة: قرحة آكلة (دوماس حياة العرب ص424).
بيت الحرارة: الحجرة الداخلية الرئيسة في الحمامات (لين عادات 2: 47).
وحرارة: أشر، نشاط، حدّة (بوشر).
وحرارة: لقانة، حدة الخيال (رسالة إلى فليشر ص100، 101).
حرارات: أغذية وأدوية مسخَّنة ومقوية ومنشطة (معجم هابشيت في الجزء الرابع، ألف ليلة برسل 7: 331 ماكن 2: 67).
حَرِيرَة: قطعة من الحرير (ابن العوام: 2: 570).
والحرائر: تجارة الحرير، ومعامل الحرير، ونسائج الحرير (بوشر)، (محيط المحيط).
حريرة: ضرب من الحساء تشبه بعض الشبه الطعام المتّخذ من الحليب والبيض والسكر عند الأوربيين. (رحلة إلى عوادة ص406، وانظر رحلة ابن بطوطة 3: 131).
حَروري: يقال: خمر حرورية قوية ورد ذكرها في ديوان مسلم بن الوليد (ص32 القصيدة 15). وحروري: قوي، شديد، سري إشارة إلى شجاعة الحرورية من الخوارج ونجدتهم.
حَرِيرِيّ. التربة الحريرية أو الأرض الحريرية؟ انظرها في جَزِيري.
حرَّار: حائك الحرير (ألكالا، هلو، كرتاس ص41) وفي العقد الصقلي: كاريري: حائك (تنبيه السيد أماري).
حارّ: جمعها حَرَّار في معجم فوك - التهبي (بوشر) - ويقال مرض حار.
حار: مرض التهابي (رسالة إلى فليشر ص100، 101).
وحارّ: حادّ، حامز الفؤاد (بوشر).
زَيْت حارّ (المجلة الآسيوية 1849، 2: 319 رقم 1) يعني الزيت الذي يستخرج من الكتان، كما فسره كاترمير في المجلة الآسيوية 1850، 1: 262 - 263).
الفول الحار: (ألف ليلة 2: 186) ويراد به، حسب ما يقول لين في ترجمته (2: 405) الفول ينقع في الماء الحار فترة من الزمن ثم يغلى.
حارَّة: رشاد بري (سنج، شيرب) وحارَّة: خردل بري (دوماس حياة العرب ص383).
وحارَّة: ترجمها فريتاج بما معناه محلَّة في المدينة. وهي حارَة من حور (وعند فريتاج من حير). ومع ذلك فإنا نجد الجمع حرائر بهذا المعنى عند كرتاسلا (ص277).
تَحْرير: ويجمع على تحريرات: إعفاء من الضرائب. يقول أبو حمو (ص164): يا بُنَيَّ عليك بإكرام العلماء والصالحين والتحريرات للمرابطين.
وتحرير ويجمع على تحارير: رسالة ألوكة (بوشر، محيط المحيط، هلو).
وتحرير: خط الرمي، وهو خط تسدد بمقتضاه المدافع (بوشر).
تحرير المحلّ: من مصطلح البحرية، وهو أن يحدد على الخريطة المكان الذي توجد فيه السفينة (بوشر).
تحرير عجلة: خط صنع بعجلة كتابة سريعة (بوشر).
مال التحرير أو فردة التحرير: ضريبة تفرض لتحل محل الضرائب الجائرة خلافا للوجه الشرعي (صفة مصر 11: 495، 12: 61).
مُحَرَّر: ناعم كالحرير (ألكالا) ففي ابن البيطار (1: 273): وفي أعلا القضيب زهر اسمانجوني محرر من ناحية. وعند المقري (1: 123): نسيج مُلَبَّد، ولابد أنه نوع اللبود، ويعد من ثياب اللباس المحررة. وفي (2: 711) منه: أحارم الصوف المحررة. وتجد فيه أيضا: الكسية المحررة والبرانس المحررة (المقري 2: 711) ومن المؤكد أن الأكسية والبرانس كانت تصنع عادة من الصوف. ولذلك يجوز أن يستنتج من كل هذا أن محررا يعني أنه مصنوع من الحرير. أو يعني أنه رقيق ناعم الملمس مثل الحرير، وقد أصبحت كلمة محرر تذل اليوم على معنى آخر، لئن يرجون يذكر في (ص372) خطابي محرر ويريد بذلك تفته موردة.
وتستعمل كلمة محرر اسما لنوع من الثياب ففي المقري (2: 88، 3: 138): كان قد بعث إليَّ بمحرر لأبعث به إلى من يعرضه للبيع ويجمع محرر على محررات (المقري 2: 711) وربما كان نسيجا من الصوف أو اللباد رقيقا ناعم الملمس مثل الحرير. ولعله كان فيه شيء من الحرير.
وفي بيت ذكره المقري (1: 280) وحاكمتهم للسيف حكما محررا لم تتضحِّ لي معنى الكلمة الأخيرة.
مَحْرور: من كان حار المزاج، وهو ضد مبرود من كان بارد المزاج. ففي ابن البيطار (1: 7): ولا يسقاه المحرورات من النساء ولا الضعيفات الاسافل. وفيه (1: 12): حماض الاترج يشَّهي الطعام للمحرورين. غير انه في محيط المحيط: وعند الأطباء من غلبت على مزاجه حرارة غريبة فأخرجته عن الاعتدال.

ريق

1 رَاقَ, (JK, S, K,) aor. ـِ inf. n. رَيْقٌ, (JK, S,) said of the سَرَاب [or mirage], It was agitated, and moved to and fro, (JK, K,) or it shone, or glistened, (S,) above the ground; (JK, S, K;) and ↓ تريّق signifies the same. (S, O, K.) [And in the former sense, راق may be said of water; for the inf. n.] رَيْقٌ signifies also The going to and fro (Lth, JK, K) of water, (JK,) or of shallow water and the like, (Lth, K,) upon the surface of the earth. (Lth, JK, K.) b2: Also, (Ks, JK, Msb, K,) aor. and inf. n. as above, (Ks, Msb,) said of water, (Ks, JK, Msb, K,) and of blood, (Msb,) It poured out, or forth. (Ks, Msb, K.) b3: هُوَ يَرِيقُ بِنَفْسِهِ, (JK, S, K,) inf. n. رُيُوقٌ (S, K) and رَيْقٌ, (TA,) (tropical:) He gives up his spirit; or gives away his life; syn. يَجُودُ بِهَا; (JK, S, K;) at death: (S, K:) mentioned by Ks. (TA.) 2 رَيَّقْتُهُ الشَّرَابَ I gave him to drink the wine, or beverage, fasting; when he had not yet eaten. (TA.) 4 اراقهُ He poured it out, or forth. (Msb, K.) See art. روق.5 تَرَيَّقَ see 1, first sentence.6 هُمَا يَتَرَايَقَانِ المَآءَ and يَتَرَاوَقَانِهِ (JK) They two pour the water out, or forth, by turns. (TA in explanation of the latter in art. روق.) رَيْقٌ A shining, or glistening, (K, TA,) of a sword [&c.]. (TA.) Hence, in a trad. respecting [the battle of] Bedr, فَإِذَا بِرَيْقِ سَيْفٍ مِنْ وَرَائِى

[And lo, the shining, or glistening, of a sword behind me]: thus written by El-Wákidee: if the reading بَرِيقُ [from بَرَقَ] had been transmitted, it would be evidently reasonable. (IAth, TA.) b2: And i. q. بَاطِلٌ [as meaning False, or vain, speech or conduct]. (K.) One says, أَقْصِرْ عَنْ رَيْقِكَ [Desist thou from thy false, or vain, speech or conduct]. (TA.) b3: رَيْقُ اللَّيْلِ, with fet-h [to the ر], The سَرَاب [or mirage]. (TA.) b4: رَيْقٌ also signifies Water: (K:) or water that is drunk in the state of fasting, in the early morning, or first part of the day; (TA;) [and] so ↓ رَائِقٌ, which is [said to be] not applied [in this sense] to anything but water: you say مَآءٌ رَائِقٌ. (S.) [But see رَائِقٌ.] b5: And خُبْزٌ رَيْقٌ (IDrd, K) and ↓ رَائِقٌ (As, JK, K) Dry bread; i. e. bread without seasoning, or condiment, to render it pleasant, or savoury. (As, JK, IDrd, K.) b6: See also رَيِّقٌ: both are also mentioned in art. روق q. v.

رِيقٌ Saliva; syn. رُضَابٌ; (S, K, TA;) i. e. (TA) the water of the mouth; (JK, Msb, K, TA;) its لُعَاب: (TA:) or the water of the mouth in the early morning, or first part of the day; (Lth, TA: [but this rendering is often inapplicable:]) or the water of the mouth while it is therein; for when it has gone forth from the mouth it is termed بُصَاقٌ and بُزَاقٌ and بُسَاقٌ: (K in art. بصق:) and ↓ رِيقَةٌ signifies the same, in poetry: (Msb, TA:) or this has a more particular meaning; (S, Msb, * K;) [i. e. it means somewhat of saliva; or a little saliva:] the pl. is أَرْيَاقٌ [a pl. of pauc.] (S, K, TA) and رِيَاقٌ [a pl. of mult.]. (TA.) [Hence,] one says, أَبْلِعْنِى رِيقِى [Suffer thou me to swallow my saliva;] give thou me time to swallow my saliva: (K and TA in art. بلع:) or (assumed tropical:) grant thou me some delay, or let me alone for a while, that I may say, or do, such a thing. (Har p. 164.) [And اِبْتَلَعَ رِيقَه He swallowed his saliva: meaning (assumed tropical:) he restrained his anger: see 1 in art. بلع.] And شُرِبَ عَلَى الرِّيقِ [It was drunk in the state of fasting; before breakfast]: (S, K:) and in like manner أُكِلَ [It was so eaten]. (K.) And هُوَ عَلَى الرِّيقِ, (AO, S, K,) or عَلَى رِيقِهِ, (TA,) and ↓ هُوَ رَيِّقٌ, (AO, S, K,) of the measure فَيْعِلٌ, (S,) and ↓ رَائِقٌ, (K,) i. e. [He is fasting;] he has not breakfasted. (TA.) And أَتَيْتُهُ عَلَى رِيقٍ (ISk, S) and عَلَى رِيقِ نَفْسِى, (S, TA,) and ↓ أَتَيْتُهُ رَيِّقًا and ↓ رَائِقًا, I came to him [fasting,] not having eaten anything. (ISk, S, TA.) [Hence also رِيقُ الشَّمْسِ, likewise called لُعَابُ الشَّمْسِ and مُخَاطُ الشَّمْسِ and رِيقُ الشَّيَاطِينِ and مُخَاطُ الشَّيْطَانِ, (tropical:) The fine filmy cobwebs termed gossamer: see arts. لعب and مخط.] b2: Also Strength: and the remains of life, or of the spirit, or of the soul: syns. قُوَّةٌ and رَمَقٌ [which latter, it should be observed, has both of these meanings, so that possibly only the former meaning may be here intended]. (K.) You say, كَانَ هٰذَا الأَمْرُ وَبِنَا رِيقٌ This event happened when there was in us strength. (TA.) رَيْقَةٌ, accord. to Freytag, as occurring in the Deewán El-Hudhaleeyeen, signifies The beginning of youth: but perhaps this may be a mistake, occasioned by some one's saying that the beginning of youth is termed ريقه, meaning رَيْقُهُ.]

رِيقَةٌ: see رِيقٌ. b2: ذو الريقة is said by Z to be the name of a sword of Murrah Ibn-Rabee'ah. (TA: but the vowel-signs are not there written.) رَائِقٌ Anything eaten, or drunk, عَلَى الرِّيقِ [i. e. in the state of fasting; before breakfast]. (K.) See also رَيْقٌ, in two places. b2: And see رِيقٌ, likewise in two places. b3: Also (assumed tropical:) Empty-handed. (K.) You say, جَآءَ رَائِقًا (assumed tropical:) He came empty [-handed]. (JK.) A2: Also Pure; (As, K;) applied to musk, and to anything. (As, TA.) [Mentioned also in art. روق.]

A3: Also said to signify ثوب عجن بالمسك [i. e. عُجِنَ بِالمِسْكِ, app. meaning that it is an epithet applied to a garment as signifying Sprinkled with musk and then pressed, or kneaded]. (TA.) رَيِّقٌ: see رِيقٌ, in two places.

A2: Also, (S,) and ↓ رَيْقٌ, (S, K,) which is a contraction of the former, sometimes used, (S,) and ↓ رَيُّوقٌ, (AO, K,) The first part, (S, K,) and the most excellent, of anything, as, for instance, of youth, and of rain. (S.) [The first and second are also mentioned in art. روق, q. v. J cites here, and ascribes to Lebeed, as an ex. of the second of these words, a verse which I have cited in the third paragraph of art. عرض, but with رَوْقَ in the place of رَيْقَ, from the TA, in which it is ascribed to ElBa'eeth.]

رَيُّوقٌ: see the next preceding paragraph.

تِرْيَاقٌ, said in the T to be so called because containing the saliva of serpents, is explained in art. ترق. (TA.) مَرَاقٌ [app. a n. of place from رَاقَ having for its aor. ـِ said of water; though anomalous; for by rule it should be مَرِيقٌ;] The part, of the throat, which is the place of passage of the water. (T and TA in art. درأ: see the last sentence of the first paragraph of that art.) مُرَيَّقٌ One in whom a thing ceases not to induce wonder, or admiration, and pleasure, or joy; or whom a thing ceases not to please, or rejoice: (K:) occurring in a verse of Ru-beh: but Sgh says that it should by rule be مُرَوَّقٌ. (TA.)

عوه

1 عَاهَ المَالُ, (K, TA,) aor. ـُ (TA,) and يَعِيهُ, (K, TA,) inf. n. عَاهَةٌ and هُوهٌ and عُوُوةٌ (TA) and عَيْةٌ, (CK, [the only inf. n. there mentioned, and not in my MS. copy of the K nor in the TA,]) The مال [meaning camels, or cattle,] became smitten with what is termed عَاهَة [i. e. a bane, disease, pest, or murrain]; (K, TA;) as also عِيهَ. (TA.) And in like manner, عاه الزَّرْعُ, aor. ـُ and يَعِيهُ; (TA;) or عِيهَ, like إِيفَ; (S;) or عَيِهَ, of the class of تَعِبَ; (Msb; [but this I find not elsewhere, and it is app. a mistake for the well-known form عِيهَ;]) The زرع [or Seedproduce] became smitten with what is termed عَاهَة [i. e. a bane, blight, blast, taint, canker, or the like]; (S, Msb, TA:) as also ↓ أَعَاهَ. (TA.) 2 عَوَّهَ see 4.

A2: تَْوِيهٌ also signifies The alighting in the last part of the night (S, K, TA) for rest; (so in a copy of the S:) syn. with تَعْريسٌ: (S, TA:) or both of these words signify [the taking] a slight sleep on the occasion of the morning-rest. (Lth, TA.) b2: And The confining oneself in a place. (K.) You say of any one عَوَّهَ meaning He confined himself in a place: (S:) or he remained, staged, or abode. (Az, TA,) A3: and The calling a young ass by saying عَوْهِ عَوْهِ. (K, TA.) You say, عَوَّهَ بِهِ, inf. n. تَعْوِيةٌ, He called him to come up with him. (TA.) And عَيَّه بِالرَّجُلِ He called, or called out, to the man. (TA.) 4 أَعَاهُوا and أَعْوَهُوا, (S, Msb, K,) the latter mentioned by El-Umawee, (S,) and ↓ عِوّهوا. (IAar, K,) They had their cattle, (S, Msb, K,) or their seed-produce, (K,) or their fruits, (TA,) smitten with what is termed عَاهَة [i. e. a bane, such as a disease, pest, or murrain, or a blight, blast, taint, canker, or the like]. (S, Msb, K, TA.) b2: See also 1.

عَاهٌ; pl. عَاهُونَ: see عَائِهٌ.

عَاهِ عَاهِ A cry by which camels are chidden in order that they may confine themselves to a spot; as also عِيهِ عِيهِ; (K, TA;) and عَهْ عَهْ. (TA.) عَوْهِ عَوْهِ A cry by which a young ass is called. (K, TA.) عَاهَةٌ, in which the ا is substituted for ى accord. to some, and for و accord. to others, (Msb, * TA,) is originally of the measure فَعَلَةٌ, with fet-h to the ع, (Msb,) and is syn. with آفَةٌ [signifying A bane; such as a disease, pest, or murrain; (tropical:) and a blight, blast, taint, canker, or the like: see 1, in two places]. (S, Msb, K, TA.) It is said in a trad., لَا يُورِدَنَّ ذُو عَاهَةٍ عَلَي مُصِحٍّ i. e. One whose camels are affected with a bane, such as mange &c., shall not bring them to water immediately after one whose camels are in a healthy, or sound, state. (TA. [See also art. صح.]

رَجُلٌ عَائِهٌ and ↓ عَاهٌ are like مَائِهٌ and مَاهٌ, and رَجُلٌ عاه is like كَبْشٌ ضانٌ [so in my original, but correctly عَائِهٌ and ضَائِنٌ: both app. mean A man having some moral bane or malady]: accord. to IAar, عَاهُونَ [the pl. of عَاهٌ] signifies persons having in them what occasions suspicion, and what is evil, or corrupt. (TA.) عَائِهَةٌ A raising of the voice, calling or calling out, or doing so vehemently: (K:) a word from which they form no derivative. (Sgh, TA.) مَعُوةٌ and مَعِيةٌ Smitten with what is termed عَاهَة [expl. above]: (Msb, TA:) applied to مَال [i. e. camels, or cattle]: (TA:) and to زَرْع [or seed-produce]; (Msb, TA;) as also معهوه [so in my original, a mistranscription for ↓ مَعْيُوهٌ]: and to a man, as meaning smitten therewith فِي نَفْسِهِ, [in himself] and فِي مَالِهِ [in his camels, or cattle]: and in like manner مَعُوةٌ applied to طَعَام [or food]: (TA:) and ↓ مَعْيُوهَةٌ applied to a land (أَرْض), (S, K,) meaning having what is termed عَاهَة. (K.) مَعْوَهَةٌ [A cause of what is termed عَاهَة, q. v.].

طَعَامٌ ذُو مَعْوَهَةٍ means Food that affects him who eats it with what is termed عَاهَة. (IAar, TA.) مُعَوَّةٌ A place in which one remains, stays, or abides. (Az, TA.) مَعْيُوهٌ; and its fem., with ة: see مَعُوهٌ.

طبق: طبق على: أخفى أمراً وستره (بوشر).
طبق: أطبق، أغلق، يقال مثلا طبق الكتاب مثل أطبق دفتي الكتاب، وطبق يده أي ضَمَّها (بوشر) ألف ليلة 1: 125، 201) وطبق الشباك (ص569) فهو مطبوق، أي أغلقه فهو مغلق. وطبق الدهليز والنفق والديماس والسرداب.
(4: 570) وأغلق الصندوق على شخص ففي (برسل 11: 104) وقالت له قُمْ وادخل في هذا الصندوق فدخل وطبقت عليه.
وفي عدد من المواد اللاتينية يذكر المعجم اللاتيني-العربي أَطْبقُ وهو مضارع أطبق وفيه إطباق أيضاً غير إنه ذكر طبق ومطبوق أيضاً.
طبق: ضيّق، شدَّد، أوثق، لخَّص (بوشر).
طبق اليدين: ضمّ اليدين (بوشر).
طبق: اتصل، انضم، ويقال: طبقت الأجزاء المنفصلة والمتفرقة (بوشر) طبق على: وضع طبقة من شيء مسطح على غيره وسواهما (بوشر).
طبق على: انقضّ على، هجم على (لين ترجمة ألف ليلة 3: 729 رقم 9، ألف ليلة برسل 1: 388، برسل 4: 168، 6: 199، 9: 362) وكذلك طبق في (برسل 3: 285، قصة عنتر ص 80).
طبق على: أمسك، قبض على. ففي ألف ليلة برسل 9: 281): أنا عرفتك من طبقك على الفلوس والصحن. وفي طبعة ماكن: قبض يدك على. وأنظره في مادة طبقة.
طبَّقٌ. طبَّق الأرض بالدوران: ساح بالأرض وطاف بها كلها (ابن خلكان 1: 481) ويقال أيضاً: طبَّق الليلة، بتقدير بالصلاة، أي صلى طوال الليلة. ففي رياض النفوس (ص42 و): وقال سحنون كنّا نرابط بالمنستير في شهر رمضان وكان موسى أكثرنا صلاةً فإذا كان ليلة سبع وعشرين من رمضان طبقها من أوُّلها إلى آخرها وقد ذكرها فوك في معجمه وانظر: أطْبَق.
طَبَّق: وضع الشيء على آخر (بوشر).
طَبَّق على: لاءم، وافق (بوشر).
طَبَّق: انثنى، انطوى، خضع، طوى (بوشر).
طَبّق: قسم طبقات، ففي حيان (ص6 ق): طبقهم طبقتين أي قسمهم طبقتين.
طَبَّق: قطع الشاة والعجل وغيرهما إلى أرباع (ألكالا) وانظر: طابق.
طَبَّق أوراق الكتاب: جمع أوراق الكتاب المتفرقة ورتبها (بوشر).
طبَّق بالحجر: كسا الخندق والحصن بالحجر (بوشر).
طبَّق مثل طَبَق وأطبق: أغلق، سدّ، ففي ألف ليلة (برسل 11: 108) ادخل في التنوّر وطبّقِ رأسه عليك.
طابَق على: وفّق، ناسب، لاءم، ويقال طابَق على أو مع (بوشر).
طابَق عليه أو له: وافقه ولاءمه وناسبه (بوشر).
طابَق: تابع موقفه، عمل وفقاً للرأي الذي نسب إليه قبلاً (بوشر).
أطبق: بمعنى غطّى. ويقال أيضاً: أطبق على (لين، المقري 2: 77، ابن جبير ص194 ابن بطوطة 1: 264، ألف ليلة برسل 6: 291) وفي البلاذري (ص120)
سَيْف عَمْرو وكان فيما علمنا ... خير ما أَطْبقَّت عليه الجُفُون
وقد صحح الناشر كلمة خيرُ التي كانت في النص ويبدو لي أن (أطْبَقَت أولى من أُطْبِقَتْ) ونجد أيضاً قولهم، وهو خطأ، أطبق على الجبّ حجراً كبيراً، أي غطى البئر بحجر كبير (ألف ليلة برسل 6: 192) ويستعمل مجازاً متعدياً إلى مفعوله، ففي المقري (2: 435): أطبقه اغتمامه أطبق: بمعنى أغلق (لين، فوك، بوشر دي يونج، ابن الأبار ص223، رياض النفوس ص79 ق، ألف ليلة 3: 305، وصحح ما جاء في معجم بدرون).
ويقال: يُطْبَقُّ عليكم الدَفْتَرُ ومعناه الحرفي: يغلق السجل حين تسجلون أي تُكتبون آخر الناس (البلاذري ص450) وفي معجم البلاذري يُطبق، وهو خطأ.
أطبق على فلان الحمامَ أو البئرَ: سدٌ بالبناء منافذ الحمام أو فم البئر حيث يوجد فلان (معجم الطرائف) وفي المقدمة (1: 59) أهل الحمامات إذا أُطْبِقَتْ عليهم عن الهواء البارد، أي إذا أبعدوا الهواء البارد.
أطبقوا عليه: أحاطوا به من كل جهة (هاماكر نقله فريتاج، لين، تاريخ البربر 2: 160، ألف ليلة 1: 703) غير ما جاء في عبارة ألف ليلة يمكن أن يعني انقضّ على، هجم على.
أطبق على فلان: انقض عليه، هجم عليه. (فريتاج قواعد ص60، ألف ليلة 1: 674، برسل 9: 366).
أطبق عليه الدلاّل: قضى له الدلاّل بملك الشيء (ألف ليلة برسل 4: 343).
أطبق: لا أدري بالضبط معنى هذا الفعل الذي ورد في عبارة ألف ليلة (1: 86): الأقطار قد أظلمت وأرعدت وأبرقت وهزهزت الأرض وأطبقت الدنيا. وقد ترجمها تورنس إلى الإنجليزية بما معناه لاقت الأرض قبة السماء، ولعلها ترجمة جيدة تطابق: تتابع، اطرد. ويقال: تطابقت أوراق الكتاب (بوشر).
انطبق: غُطِيَ؟. ومجازاً: صار مظلماً معتماً ففي الاكتفا (ص166 و): وجد المدينة خاوية على عروشها مُحْرقَة سوداء مظلمة منطبقة. انطبق على: غطَّى (لين في مادة أطبق ولم يأت عليه بشاهد) أساس البلاغة، ابن جبير ص86.
انطبق: انغلق، انقفل (لين من دون شاهد بوشر، معجم الادريسي، دي يونج، ابن جبير ص248، ألف ليلة 1: 582).
انطبق القلب، يقال مجازاً بمعنى ضاق صدره وانقبض والتاع (المقدمة 3: 421) وحزن، واغتم (فوك).
انطبق من الغَيْط: استشاط غضباً (فوك انطبق على: هجم على، وثب على، انقض على، سطا على، وهاجم شخصاً باندفاع (بوشر) كرتاس ص158، قصة عنتر ص80، ألف ليلة 1: 489، 497، 498، 3:283، 304، 345، 450) انطبق الجدار: انقض وسقط.
ويقال انطبق عليهم الجدار وهم في البيت (ألف ليلة 1: 327) وانطبق من السماء: سقط على الأرض (ألف ليلة 3: 365، عباد 1: 172) ويقال أيضاً: انطبق على فلان: سقط عليه.
انطبق: تطبّق، وُضع أحدهما على الآخر.
(ابن جبير ص92) وانطبق بيت الشعر طابق (ألف ليلة 4: 618).
طبَق مثله طبق: مثله تماماً (بوشر).
طَبَق: قفَة، سلّة وهي: تَبك والتَبَك بالأسبانية وتعني صحفة أو صحن، غير أن الطبق يصنع غالباً في المشرق من الأسل والحلفاء ونحوهما وتشبه السلّة اكثر مما تشبه الصحن، (معجم الأسبانية ص341 - 343) وعند بوسييه سلّة مسطحة على شكل الصحن توضع فيها الفواكه.
طَبَق: خوان مصنوع من الحلفاء المجدولة والمحبوكة (بارت 5: 711).
قلع الطبق: أزال الصحن وهو جوف الحافر أي الصحينة القرنية السفلى من حافر الخيل (ألكالا) طَبَق: هو تَبَك بالأسبانية ويعني أيضاً: مسمار المنجد وهو مسمار قصير مدبب الرأس، طبَق: في مصطلح النجارة، رافدة، دعامة السقف، وهي قطعة من الخشب تستخدم لدعم سقف المنزل (زيشر 11: 478 رقم 5) والرافدة والعارضة الضخمة يمكن أن تكون تحريف طبق هذه.
طَبق: سجن، ديماس، مثل مُطبْق (انظر مُطبَق) (تاريخ البربر 2: 356، 391) وفي كتاب الخطيب (ص132 و) وبعثه ليلاً إلى مرسى المنكب واعتقله في الطبق من قصبتها. وفي (ص161 ق) منه: فلتقبَّض عليه وعلى ولده- فأودعهما طبق أرباب الجرائم.
وفي (ص161 ق) منه: سجن رسوله في الطبق. طَبَق، في بغداد: مأدبة، وليمة (ابن خلكان 10: 75).
طَبَق: إنظرها في مادة فوَّت.
طَبَقة وجمعها طِباق وأَطْباق: غرفة، حجرة، قاعة، وعمارة صغيرة.
طَبَقةْ: نوع ثكنة يسكنها المماليك (مملوك 2: 2، فان جيستل ص160) طَبَقَة: منصة، مكان مرتفع يجلس فيه المساعدون والموسيقيون (بوشر).
طبقة الدولة: الموظفون المدنيون. وطبقة الجند: العسكريون (تاريخ البربر 1: 473).
طبقة: متوسط بين شيئين (فوك) (وصحح فيه المادة في القسم الثاني حسب مادة القسم الأول) ومرادف حاجز وفاصل.
طبقة (من مصطلح الموسيقى): مقام الألحان، قرار، طبقة الغناء يقال مثلاً: أخذت العود وأصلحته وغنَّت طبقة عالية (بوشر) وجدول الموسيقى، وسلّم الألحان (صفة مصر 13: 244) وفي ألف ليلة (برسل 7: 193): غنَّت بعد أن ضربت أربعة- كذا- عشرين طبقة عليه. وفي طبعة ماكن، طريقة وفي (برسل 12: 86) فأخذت العود وأصلحته وغنت عليه أربعة وعشرين صوتا وأربعة وعشرين طبقة.
طَبقة: صحن (مثل طَبَق) (ألف ليلة 1: 120) طبقة اليد: معناها اللفظي ما تقبض عليه اليد، ومجازاً: سلطة، نفوذ، سطوة. ففي ألف ليلة (1: 257): أنا عبدُك وفي طبقة يدك.
وقد ترجمها لين إلى الإنجليزية بما معناه: وتحت سلطتك.
طُبّاق وهو في معجم بوشر غافت. وطباق منتن: قونيزا، نوع من الشوكة المنتنة وهي في الحقيقة نبات اسمه العلمي: conyza, inula conyza وربما هو النوع المسمى حشيشة البراغيث غير أن هذا النبات كان يستعمل بدل الغافث قبل أن يعرف الغافث الصحيح انظر (ابن البيطار 2: 114، 150، 227) وفي مخطوطة ب: طَبَّاق.
طُبَّاقة: عامة الأندلس يسمون الطباق بهذا الاسم (ابن البيطار 2: 150) طابق (بفتح الباء وكسرها): صفيحة من الحديد أو الحجر تسخن ويخبز الخبز عليها أو يشوى اللحم. (معجم المنصوري) ومشواة وهي أداة من أدوات المطبخ يشوى عليها كثير من اللحم (بوشر) خبز الطابق: خبز خُبز على صفيحة معدنية. أنظره في مادة مطلوع (بابن سميث 1505) طابق الحمّام: الأحجار الموضوعة على الأنابيب التي تسخن قاعة الحمام (معجم المنصوري) وقد ذكرت عبارته في مادة زقاق وفي حكاية باسم الحداد (ص20): وكان باسم يدور في الطابق ويكسب ويدخل به إلى الحمام ويمرخوا ويخدموا إلى أن كبر وتعلم (صوابه يمرخ ويخدم) طابق: باب قلاب، وهو باب يوضع أفقياً على فتحة في الطبقة السفلى من البيت (ألف ليلة 1: 75، 86، 107، 269، 890،2: 68، 104، 314، 4: 601) ويستعمل مجازاً بمعنى ما يغطى ويستر، ففي حكاية باسم الحداد (ص116): وان انكشف عليك الطابق وعرفك أيش تقول له. وفيها (ص 120): والساعة ينكشف طابقك ويأمر الخليفة بضرب رقبتك.
طابق (اختصار بيت الطابق عند لين وهي الغرفة ذات الباب القلاب): ديماس، سرداب، دهليز، نفق (ألف ليلة 1: 106، 107، 112، 2:34، 67، 68، 69، 4: 703) ونجد في بعض هذه العبارات التي نقرأها باب الطابق أي باب الديماس والسرداب. وطابق وحدها بمعنى باب قلاب تكفي في الدلالة على المعنى.
طابق: ركن المنزل، قسم من المنزل معزل خفي (بوشر) طابق: ربع الجزور من اللحم (ألكالا) وفيه طابق وجمعه طوابق (هلر) وهو يكتبها تابق توابق خطأ ويقال: طابق لحم (كليلة ودمنة ص244) وفي رحلة ابن بطوطة (2: 342) فكنا نشتري طابق اللحم السمين بدرهمين (صحح الترجمة).
وفي المقري (2: 204): طوابق الكبش- طابق وجمعها طوابق: إبط (شيرب، هلو، وهو يكتبها تابق).
طابق: صندوق كبير (ألف ليلة 3: 633) ومرادف تابوت (ألف ليلة 3: 643).
طابق: لعبة، مباراة في اللعب. وأول طابق: أول لعبة، وهي من مصطلح اللعب (بوشر).
طابق: ظرف مشؤم، عسير، شاة، مأزق. ففي حكاية باسم الحداد (ص124) ايش هذا الطابق الذي أنا فيه.
طابق: موجودات التاجر إذا انكسر (محيط المحيط).
طابقة= طابق: باب قلاب (ألف ليلة برسل 3: 259، كوسج طرائف ص6) أطباق: مضاعفة (بوشر).
تطبيقة وجمعها تطابيق. صفيحة من الحديد أو النحاس ذات مسمار توضع على طقم الفرس أو تستعمل فعلاً للدواب (مملوك 2: 1: 202) تطبيقة: الكلمة الأسبانية tabica مأخوذة من كلمة تطبيقة و tabicas ألواح صغيرة تغطى بها الفراغات التي بين الجوائز والروافد الموضوعة على العتب وهي العوارض المرتكزة على عمود (وهي مأخوذة من طبَّق بمعنى غطَّى).
والنجارون الأسبان يطلقونها خطأ على الفجوات التي تغطيها الألواح (معجم الأسبانية ص314) مطبق وجمعها مَطابق: في المقدمة (2: 284): إن أهل الحيل والخداع والمكر يأوون إلى بيوت مشهورة بأن فيها كنوزاً خفية ويحفرون فيها حفراً يضعون فيها المطابق والشواهد التي يكتبونها في صحائف كتبهم. وقد ترجمها دي سلان إلى الفرنسية بما معناه. (يضعون عليها إشارات ثانية وعلامات تطابق ما كتب في كتبهم).
مُطَبَق: أن الكلمة الصحيحة للسجن تحت الأرض ليست مَطبقْ كما يرى لين، بل مُطبَق كما يضبطها السيد دي غويه (معجم الطرائف) وهي ليست اسم مكان بل اسم مفعول ففي المعرب للجواليقي (ص150): المُطْبّق بضم الميم للسجن لأنه أُطْبَقِ على من فيه وعند أماري (ص45): وبه سجن مطبق يودع فيه من سخط الملك عليه (احذف الشدّة فإنها ليست في المخطوطة) وفي الفخري (ص220): المطبق وهو حَبْس التخليد. وأرى أن الصواب التخليد أي سجن الذين حكم عليهم بالحبس مدى الحياة.
مُطبَّق: قماش مطبّق: نسيج كثيف (بوشر).
خُبْز مُطَبّق (ألف ليلة برسل 4: 136) يظهر إنه مرادف خبز الطابق (أنظره في الطابق) خُبُز خُبِز في صحن.
مُطَبِقّة: استعملها الشاعر مسلم بن الوليد اسماً لسحابة مطبقة التي ذكرها لين (وقد أسيء تفسيرها في معجم مسلم).
مَطْبُوق: حزين (فوك).
مَطْبُوق: مغضب، حانق، مغتاظ (فوك).
مَطْبُوق: اليد المطبوقة: اليد المقبوضة (بوشر).

طبق

1 طَبڤقَ [طَبَقَهُ, aor. ـِ accord. to Freytag, is expl. in the K as syn. with أَطْبَقَهُ in the first of the senses assigned to this latter below: but I find no authority for this in the K nor in any other lexicon.]

A2: طَبِقَتْ يَدُهُ, (S, O, K, TA,) aor. ـَ and طَبَقَبْ, aor. ـُ (TA;) inf. n. (of the former, S, TA) طَبَقٌ (S, O, K, TA) and (of the latter, TA) طَبْقٌ; (K, TA;) (assumed tropical:) His arm would not be stretched forth; (S, O;) or (tropical:) stuck to his side, (K, TA,) and would not be stretched forth. (TA.) A3: طَبِقَ يَفْعَلُ بِى كَذَا i. q. طَفِقَ [i. e. He set about, or began, &c., doing with me such a thing]. (O, K. *) 2 طبّقهُ, inf. n. تَطْبِيقٌ: see 4. b2: [Hence,] طبّق السَّحَابُ الجَوَّ The clouds covered the mid-air between the heaven and the earth: (K:) and الغَيْمُ السَّمَآءَ ↓ أَطْبَقَ and طَبَّقَهَا [The clouds covered the sky]: (Mgh, TA:) both signify the same. (TA.) And طبّق المَآءُ وَجْهَ الأَرْضِ The water covered the face of the earth, or land. (K.) b3: And طبّق الشَّىْءُ, inf. n. as above, i. q. عَمَّ [The thing was, or became, common, or general, in its relation or relations, operation or operations, effect or effects, &c.]. (K.) And as syn. with عَمَّ it is trans.: so in the phrase, هٰذَا مَطَرٌ طَبَّقَ الأَرْضَ [This is rain that has included the general extent of the land within the compass of its fall]. (TA.) And one says also, طبّق الغَيْمُ, (S, O, TA,) inf. n. as above, (S, O, K, TA,) The clouds rained upon the whole of the land; (S, O;) or made their rain common, or general, (K, TA,) to the land. (TA.) b4: تَطْبِيقٌ also signifies The making a thing to suit, match, tally, conform, correspond, or agree, with another thing. (KL.) b5: [And طبّق بَيْنَ الشَّيْئَيْنِ He put the two things together, face to face. (See also 3.) b6: Hence,] التَّطْبِيقُ in the divinely-appointed act of prayer is The putting the hands [together, palm to palm,] between the thighs in the act of bowing oneself; (S, O, K;) and in like manner in the act termed التَّشَهُّد [q. v.]. (El-Harbee, TA.) One says of a person bowing himself in prayer, طبّق, and likewise ↓ اطبق, (TA,) or طبّق كَفَّيْهِ, (Mgh,) or طبّق بَيْنَ كَفَّيْهِ ثُمَّ وَضَعَهُمَا بَيْنَ فَخِذَيْهِ, (O,) He put his hands [together, palm to palm, ana then put them] between his thighs. (Mgh.) The doing thus is forbidden; (Mgh, O;) for the hands should be placed upon the knees. (O.) b7: Also The horse's raising his fore feet together and putting them down together in running: (S, O, K:) or, accord. to As, the leaping of a camel, or of a she-camel, and then alighting so that the legs fall upon the ground together; the doing of which is not approved. (TA.) b8: And طبّقت الإِبِلُ الطَّرِيقَ (tropical:) The camels travelled the road without declining from the right direction. (TA. [The verb is there written without any syll. sings; but is evidently thus.]) b9: And طبّق السَّيْفُ, (S, O, TA,) [i. e. طبّق السَّيْفُ المَفْصِلَ,] inf. n. as above, (K,) The sword hit the joint (S, O, K, TA) and severed the limb: (S, O, TA:) or fell between two bones. (TA.) A poet says, (S,) namely, El-Farezdak, praising El-Hajjáj, and likening him to a sword, (O,) يُصَمِّمُ أَحْيَانًا وَحِينًا يُطَبِّقُ [expl. in art. صم]. (S, O.) Hence, يُطَبِّقُ المَفْصِلَ means (assumed tropical:) He hits aright the argument, proof, or evidence: (S, O:) and this is also said of an eloquent man. (Az, TA voce قَالَبٌ, q. v.) Hence also, طَبَّقَ alone, (assumed tropical:) He hit upon the right mode of judicial decision: (O, TA:) and the text of the tradition. (TA.) 3 مُطَابَقَةٌ signifies The putting a thing upon, or above, or over, another thing commensurate therewith: whence the phrase, طَابَقْتُ النَّعْلَ [i. e., as expl. in Bd lxvii. 3, I sewed another sole upon the sole or sandal]. (Er-Rághib, TA.) [Hence] one says also, طَابَقْتُ بَيْنَ الشَّيْئَيْنِ I made the two things commensurate, and stuck them together. (S, O. [See also 2.]) And طابق بَيْنَ قَمِيصَيْنِ He put on, or attired himself with, two shirts, one over, or outside, the other; (K, TA;) and in like manner صَافَقَ بَيْنَهُمَا, and طَارَقَ, (TA,) and ظَاهَرَ. (A &c. in art. ظهر.) b2: And طابقهُ, (K, TA,) inf. n. مُطَابَقَةٌ (S, O, K, TA) and طِبَاقٌ, (K, TA,) It suited, matched, tallied, conformed, corresponded, or agreed, with it; (S, * O, * K, TA;) and was equal to it; or was like it in measure, size, quantity, or the like. (TA.) b3: [Hence,] one says, هٰذَا جَوَابٌ يُطَابِقُ السُّؤَالَ [This is an answer, or a reply, that is suitable to the question]. (TA.) b4: And طابقت زَوْجَهَا She (a woman) complied with [the desire of] her husband: and طابقت said of a she-camel, and of a woman, She was, or became, submissive to him who desired her. (TA.) b5: And طابق لِى بِحَقِّى He obeyed me with respect to my right, or due, and hastened to render it; or he acknowledged to me my right, or due, willingly. (TA.) b6: And طابقهُ عَلَى الأَمْرِ He combined with him, and aided him, to do the thing: or [simply] he aided him to do it. (TA.) b7: And طابق عَلَى العَمَلِ He became accustomed, habituated, or inured, to the work. (S, * O, * TA.) b8: مُطَابَقَةٌ, of a horse, (S, O, K,) in his running, (S, O,) and in like manner of a camel, as in the A, (TA,) means His putting his hind feet in the places that were those of his fore feet. (S, O, K.) b9: And (hence, TA) (tropical:) The walking as one shackled; (S, O, K, TA;) i. e., with short steps. (TA.) [See an ex. voce حِجْلٌ.]4 اطبقهُ He covered it; (S, O, K;) as also ↓ طبّقهُ, inf. n. تَطْبِيقٌ; (K;) [i. e.] he made it to be covered; (S, O;) he put the طَبَق, i. e. cover, upon it, namely, a jar [or the like]. (Mgh. [And the like is said in several other arts. in other lexicons.]) And اطبقتُ الرَّحَى I put the upper mill-stone upon the lower. (TA.) b2: See also 2, second sentence. [This last ex. shows that اطبقهُ signifies sometimes It covered it as meaning it became a cover, or like a cover, to it; and اطبق عَلَيْهِ likewise has this meaning; as also عليه ↓ انطبق, and عليه ↓ تطبّق.] b3: [Hence,] one says, اطبق عَلَيْهِ الجُنُونُ (Msb, TA) (assumed tropical:) Insanity covered [i. e. veiled, or wholly obscured,] his reason, or intellect. (TA.) And اطبقت عَلَيْهِ الحُمَّى (Mgh, O, TA) (tropical:) The fever was, or became, continual upon him, not quitting him night nor day. (TA.) b4: اطبقوا عَلَى الأَمْرِ means (tropical:) They combined consentaneously, or agreed together, respecting, or to do, the thing, or affair; (S, * Mgh, * O, * Msb, TA; *) and so عَلَيْهِ ↓ تطابقوا. (MA.) b5: And اطبقوا عَلَيْهِ They came round about him. (MA.) b6: [And اطبقت عَلَيْهِ الحَيَّةُ The serpent wound itself round upon him. (See طَبَقٌ, last sentence.)] b7: And اطبقت النُّجُومُ The stars appeared, and were numerous; (O, K, TA;) [as though they were like a cover; or] as though they were stage above stage (طَبَقَةٌ فَوْقَ طَبَقَةٍ). (TA.) b8: [اطبقهُ عَلَيْهِ signifies He made it to cover it; i. e., to be a cover, or like a cover, upon it.] You say, أَطْبَقَ عَلَى مَخْرَجِ الحَرْفِ مِنَ اللِّسَانِ مَا حَاذَاهُ مِنَ الحَنَكِ [He made to cover the part of the tongue which was the place of utterance of the letter what was opposite to it of the palate; i. e. he put that part of his tongue close beneath the opposite part of the palate]. (O.) b9: [Hence,] أَطْبَقَ عَلَيْهِمُ العَذَابَ, said of God, (tropical:) He made punishment to fall, or come, upon them in common, or universally, [as though He made it to cover them,] so that none of them escaped. (Jel in xci. 14.) b10: And أَطْبَقَ اللّٰهُ عَلَيْهِ الحُمَّى, and الجُنُونَ, (assumed tropical:) God made the fever to be continual upon him, and in like manner insanity: the verb being used as intrans. and trans. (Msb. [But its author adds that he had not found this: meaning that he had not found any classical authority for the trans. use of the verb in this and similar senses.]) b11: One says also, اطبق البَابَ [He closed the door]. (Msb and K in art. وصد; &c.) And أَطْبِقْ شَفَتَيْكَ [Close thy lips;] i. e. (assumed tropical:) be thou silent. (TA.) [And اطبق الكِتَابَ He closed, or shut, the book. And اطبق الثَّوْبَ He folded together the garment, or piece of cloth.] See also 2, in the middle of the paragraph.

A2: مَا أَطْبَقَهُ How skilful is he (O, K) لِكَذَا [for the performance of such a thing]! (O) is form طَبَّقَ المَفْصِلَ. (JK.) 5 تطبّق: see 7. b2: تطبّق عَلَيْهِ: see 4. [Hence,] one says, لَوْ تَطَبَّقَتِ السَّمَآءُ عَلَى الأَرْضِ مَا فَعَلْتُ كَذَا [If the heaven became as a cover upon the earth, I would not do such a thing]. (S, O.) 6 تطابق الشَّيْآنِ The two things suited, matched, tallied, conformed, corresponded, or agreed, each with the other; (S, * O, * TA;) and were equal, each to the other; or were like each other in measure, size, quantity, or the like. (TA.) And تطابقوا عَلَى الأَمْرِ: see 4.7 انطبق It was, or became, covered; (O, K;) [i. e.] it was made to be covered;] or it had the طَبَق, i. e. cover, put upon it;] quasi-pass. of أَطْبَقَهُ; (O;) and so ↓ تطبّق. (S, O, K.) b2: [And It became closed; said of a door, &c. b3: Hence,] يَنْطَبِقُ عَلَيْهِ الكَلَامُ i. q. يَنْغَلِقُ (assumed tropical:) [Speech is as though it were closed against him; i. e. he is impeded in his speech, unable to speak, or tonguetied]. (O.) b4: See also 4. b5: [Hence one says of a rule, يَنْطَبِقُ عَلَى كَذَا وَكَذَا (assumed tropical:) It applies to such and such things or subjects.]

طَبْقٌ: see an ex. of the accus. case, in the phrase وَلَدَتِ الغَنَمُ طَبْقًا, voce طَبَقٌ, last quarter.

A2: طَبْقٌ is also expl., by IAar, as meaning The doing wrong, or injuring, by false pretence or false allegation. (TA.) طِبْقٌ: see طَبَقٌ, in the latter part of the former half. b2: طِبْقُ الأَرْضِ: see طِبَاقٌ. b3: هٰذَا الشَّىْءُ طِبْقُ هٰذَا, (IAar, O, K, *) and ↓ طَبَقُهُ, and ↓ طِبَاقُهُ, (IAar, * O, * K,) and ↓ طَبِيقُهُ, (IAar, O, K,) and ↓ طَابَقُهُ, and ↓ مُطْبَقُهُ, (IAar, O, TA,) i. q. ↓ مُطَابِقُهُ [i. e. This thing is the match of this; or what suits, matches, tallies, conforms, corresponds, or agrees, with this; what is equal to this; or the like of this in measure, size, quantity, or the like]. (IAar, O, K, TA.) b4: طِبْقٌ signifies also A space, or period, (سَاعَةٌ,) of the day; and so ↓ طِبْقَةٌ: and ↓ طَبِيقٌ signifies the same of the night: (K:) you say, أَقَمْتُ عِنْدَهُ طِبْقًا مِنَ النَّهَارِ, and ↓ طِبْقَةً, I remained at his abode during a space, or period, (سَاعَةً,) of the day: (Ibn-'Abbád, O:) and طِبْقًا, (K, TA,) with kesr, (TA,) or ↓ طَبَقًا, (so in the O,) and ↓ طَبِيقًا, i. e. a while, or a long time, syn. مَلِيًّا: (Ibn-'Abbád, O, K:) or, accord. to the L, one says, أَتَانَا بَعْدَ طِبْقٍ مِنَ اللَّيْلِ, and ↓ طَبِيق, he came to us after a space, or period, (حِينٍ,) of the night; and in like manner, مِنَ النَّهَارِ of the day: (TA:) the pl. of طَبِيقٌ is طُبْقٌ. (K.) [See also طَبَقٌ, in, or near, the middle of the paragraph.]

A2: Also Bird-lime; a dial. var. of دِبْقٌ. (IDrd, O, K.) And The fruit of a certain kind of tree [app. meaning the berries of the viscum, or mistletoe, of which birdlime is mostly prepared, and which are called دِبْق in the present day]. (K.) And Anything with which a thing is stuck, or made to stick. (K.) And [particularly] A thing [or substance] to which the exterior lamina of the pearl is stuck so that it becomes like it; as also ↓ مُطَبَّقٌ. (TA.) b2: And Snares for birds, or things with which birds are caught; (Ibn-'Abbád, O;) like فِخَاخ; as also طِبَقٌ; of which [latter] the sing is ↓ طِبْقَةٌ. (Ibn-'Abbád, O, K.) A3: Also A road, or way: A4: and i. q. دَسْتُور [as a Pers\. word, generally meaning Permission, or leave, as expl. by Golius in this instance]. (KL. [But for these two significations I have not found any other authority.]) طَبَقٌ A thing that is the equal of another thing (Msb, K) of any kind (K) in its measure so that it covers the whole extent of the latter like the lid: this is its primary signification: (Msb:) [whence] one says, هٰذَا الشَّىْءُ طَبَقُ هٰذَا, like طِبْقُهُ, q. v.: (IAar, O, K:) and [hence] it signifies The cover, or lid, (Mgh, K,) of a jar, (Mgh,) or of anything: (K:) pl. أَطْبَاقٌ (S, * O, * K) [and طِبَاقٌ, mentioned in the Msb as a pl. of طَبَقٌ in another, but similar, sense, which will be found in what follows, but better known as a pl. of طَبَقَةٌ], and أَطْبِقَةٌ is added as another pl. in the K, but [SM says] this is strange; I have not found it in the [other] lexicons; and it may be that the right reading is وَأَطْبَقَهُ, as syn. with what immediately there follows it, i. e. وَطَبَّقَهُ. (TA.) وَافَقَ شَنٌّ طَبَقَهْ is [a prov.] expl. (O, K, TA) by As (O, TA) as said of a company of men who had a receptacle of skin [i. e. a water-skin] that had become old and worn out, wherefore they made a طَبَق [or cover] for it: (O, K, TA:) [so that the meaning is, A water-skin that had become old and worn out suited its cover:] or شَنٌّ and طَبَقٌ [in the O طبقه] were two tribes; (S, * O, K * TA;) and, as ISd says, شَنٌّ does not here mean a water-skin, for this has no طَبَق: (TA:) or [طَبَقَهٌ is for طَبَقَةَ, and] طَبَقَةُ was an intelligent woman, whom an intelligent man took as his wife. (O, K, TA. [See Freytag's Arab. Prov., ii. 800.]) b2: Also A certain household utensil; (Msb;) [i. e. a dish, or plate; perhaps thus called because the cover of a cooking-vessel is often used as a dish or plate;] the thing upon which one eats, (K, TA,) and in which one eats; and the thing upon which fruit is placed [i. e. a dish, or plate, used for that purpose; and likewise a round tray, and the like]: (TA:) pl. أَطْبَاقٌ and طِبَاقٌ. (Msb.) b3: b4: (tropical:) The surface of the earth [considered as a cover]. (K, TA.) [And in like manner applied to A layer, or stratum, of earth.

دَفَنْتُ الشَّىْءَ is expl. in the Msb as meaning أَخْفَيْتُهُ تَحْتَ أَطْبَاقِ التُّرَابِ I concealed it beneath the layers, or strata, of the earth, or dust. See also طَبَقَةٌ.] b5: (tropical:) The exterior part of the pudendum muliebre [considered as a cover]. (Ibn-'Abbád, O, K, TA.) b6: A fold, a ply, or an overlapping part, of a thing. (PS. [See حَفِثٌ.]) b7: [And hence, app., (tropical:) A roller of the sea: see آذِىٌّ.] b8: A thin bone [or cartilage] that forms a division between any two vertebræ: (S, O, K:) what is between any two vertebræ of a horse [&c.]: pl. أَطْبَاقٌ: (Kr:) and some say, the vertebræ altogether: and some say, a vertebra, in any part. (TA.) It is said in a trad. respecting the day of resurrection, تَبْقَى أَصْلَابُ المُنَافِقِينَ طَبَقًا وَاحِدًا, meaning [The backbones of the hypocrites shall be (lit. continue to be) as though they were] one vertebra: or, as some say, ↓ طَبَقَةً; and [they say that] طَبَقٌ is the pl. [or coll. gen. n.]. (O. [See also 1 in art. عقم.]) b9: [And Any of the successively-superimposed cartilages of the windpipe: pl. أَطْبَاقٌ. (See حَنْجَرَةٌ, in art. حجر; and see also حُلْقُومٌ.)] b10: Any of the stages of Hell [whereof every one except the lowest is imagined to be like a cover over another]. (TA.) [And in like manner, Any of the Seven Heavens:] one says, السَّمٰوَاتُ طِبَاقٌ, meaning The Heavens are [composed of stages] one above another; (S, O, Msb; *) every heaven [except the lowest] being like a طبق to another: (Msb:) or this is said because of their being conformable, one with another: (K:) and it is said in the Kur lxvii. 3, اَلَّذِى خَلَقَ سَبْعَ سَمٰوَاتٍ طِبَاقًا, meaning [Who hath created seven heavens] placed one above another; طباقا being the inf. n. of طَابَقْتُ النَّعْلَ [q. v.], used as an epithet; or for طُوبِقَتْ طِبَاقًا; or ذَاتَ طِبَاقٍ, pl. of طَبَقٌ or of ↓ طَبَقَةٌ. (Bd.) b11: [Any of the bones of the head; because they compose a covering: or] أَطْبَاقُ الرَّأْسِ means the bones of the head because they suit one another and have certain parts of them inserted and infixed into other parts. (TA. [See 8 in art. شجر.]) b12: Any joint of a limb: pl. أَطْبَاقٌ. (As, TA.) b13: A collective number of men, and of locusts; (S, O, K;) as also ↓ طِبْقٌ, (K,) which is thus expl. by As in relation to men: (TA:) or a multitude of men, and of locusts: (K:) [app. considered as covering a space of ground:] or a company of men that are equal with a company like them. (ISd, TA.) b14: A generation of mankind; or the people of one time; syn. قَرْنٌ and عَالَمٌ; as in the saying of El-'Abbás, إِذَا مَضَى عَالَمٌ بَدَا طَبَقُ [metre مُنْسَرِح] i. e. إِذَا مَضَى قَرْنٌ بَدَا قَرْنٌ [When a generation passes away, a generation appears in its place]: the قَرْن being called طَبَق because they are a طَبَق [i. e. cover] to the earth: then they pass away and another طَبق comes: (O, TA:) or, as IAar says, طَبَقٌ signifies a people after a people. (TA.) And (TA) A قَرْن [i. e. generation] of time: or twenty years: (K, TA:) or, as in the book of El-Hejeree, on the authority of I'Ab, ↓ طَبَقَةٌ has this latter meaning. (TA.) b15: (tropical:) A rain such as fills and covers the earth, or land; (TA;) or such as is general, (S, O, K, TA,) and of wide extent; termed by a poet (namely, Imra-el-Keys, O, TA) طَبَقُ الأَرْضِ: (S, O, TA:) or a lasting rain, consecutive in its falls. (Msb.) And أَصْبَحَتِ الأَرْضُ طَبَقًا وَاحِدًا means (assumed tropical:) [The land became, or became in the morning,] covered with water over its surface. (TA.) b16: A main portion of the night and of the day: (S, O, K:) or, accord. to the Mufradát [of Er-Rághib], طَبَقُ اللَّيْلِ وَالنَّهَارِ signifies سَاعَاتُهُ المطابقة [app. a mistranscription for المُتَطَابِقَةُ, and meaning the commensurate, or similar, or equal, portions of the night and of the day]. (TA.) See also طِبْقٌ. b17: And A state, or condition; (S, O, K, TA;) as also ↓ طَبَقَةٌ, of which the pl. is طِبَاقٌ: the pl. of the former in this sense is أَطْبَاقٌ. (TA.) Hence the phrase, لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ, (S, O, K, TA,) in the Kur [lxxxiv. 19], meaning [Ye shall assuredly enter upon] state after state, (S, * O, TA,) and predicament after predicament; as in the A; (TA;) on the day of resurrection; (S;) the state being termed طَبَق because it will fill the hearts [as though the dread thereof covered them], or will be near to doing so; (O, TA;) and عَنْ being put in this instance, as it is in many others, in the place of بَعْدَ: (TA:) or the meaning is, one after another of similar states of hardship: or it may be, degrees of hardship after degrees thereof; طَبَقٌ accord. to this rendering being regarded as pl. [or coll. gen. n.] of ↓ طَبَقَةٌ: (Ksh and Bd:) or [ye shall assuredly mount upon] the heaven in one state after another state; for it (the heaven) shall be like مُهْل [i. e. molten brass or iron &c., as is said in the Kur lxx. 8,] and then successively in other states: (O, TA:) so says Aboo-Bekr: accord. to Er-Rághib, it points to the various successive states of man in the present world from his creation, and in the world to come until his resting in one of the two abodes [Paradise or Hell]: or, accord. to Ibn-Abi-l- Hadeed, it means [ye shall assuredly enter upon] difficulty after difficulty; as is related by MF; and the same is said by Az on the authority of I'Ab: (TA:) some read لَتَرْكَبَنَّ, meaning thou, O Mohammad, shalt assuredly mount upon stage after stage of the stages (أَطْبَاق) of heaven; and I'Ab and Ibn-Mes-ood read لَتَرْكَبِنَّ, with kesr to the ب, which is accord. to the dial. of Temeem, and Keys and Asad and Rabee'ah pronounce the first letter of the future with kesr except when it is ى: 'Omar read لَيَرْكَبَنَّ, either as relating to the Prophet or as referring to him who is mentioned in verses 10-15 of the same chapter. (O, TA.) One says also, بَاتَ يَرْعَى طَبَقَ النُّجُومِ, meaning (tropical:) [He passed the night watching] the state of the stars in their course: (TA:) or طَبَقُ النُّجُومِ means the falling [or app. setting] of stars after [other] stars: or, accord. to Es-Sadoosee, the rising of a star and the setting of another: and a collective number thereof after a collective number [of others]: and such, he says, are termed مِنَ النُّجُومِ ↓ طَبَقَاتٌ. (O.) b18: جَآءَتِ الإِبِلُ طَبَقًا وَاحِدًا means عَلَى خُفٍّ وَاحِدٍ [i. e. The camels came following one another, in a single line: see art. خف]. (TA.) And one says, وَلَدَتِ الغَنَمُ طَبَقًا and ↓ طَبْقًا, meaning The sheep, or goats, brought forth one after another: (L:) El-Umawee says, when they do thus, one says, وَلَدَتْهَا الرُّجَيْلَآءِ and وَلَدَتْهَا طَبَقًا and ↓ طَبَقَةً [They brought them forth (i. e. their young ones) one after another]. (S, O.) b19: [The pl.] الأَطْبَاقُ also signifies Those who are remote, and those who are remotely connected: so in a trad. respecting the signs of the resurrection, or of the time thereof; in which it is said, يُوْصَلُ الأَطْبَاقُ وَيُقْطَعُ الأَرْحَامُ [Those who are remote, and those who are remotely related, shall be brought into close connection, and the ties of relationship shall be severed]. (TA.) b20: بِنْتُ طَبَقٍ is an appellation of A female tortoise, [app. because of the cover of her back,] which, (S, O, K,) as the Arabs assert, (S, O,) lays ninety-nine eggs, all of them [eventually] tortoises, and lays one egg which discloses (S, O, K) a serpent (K) [or a serpent such as is termed] an أَسْوَد; (S, O;) or, accord. to Az, sixty-nine [eggs], and the seventieth is [eventually] a viper. (So in a marg. note in one of my copies of the S; in which, also, the appellation is written بِنْتُ طَبَقَ, instead of بِنْتُ طَبَقٍ.) Hence the phrase إِحْدَى بَنَاتِ طَبَقٍ, meaning (tropical:) A calamity; (S, O, TA;) as also بِنْتُ طَبَقٍ: (TA:) بَنَاتُ طَبَقٍ meaning calamities [like مُطْبِقَاتٌ]: as well as tortoises: and serpents: (K:) and أُمُّ طَبَقٍ [in like manner] meanscalamity: (TA in art. طرق:) or, accord. to EthTha'álibee, طَبَقُ [thus, imperfectly decl., as written in the L,) signifies a yellow serpent: (L, TA:) and أُمُّ طَبَقٍ and بِنْتُ طَبَقٍ are said to signify the serpent, because of its coiling itself round: or بَنَاتُ طَبَقٍ is an appellation applied to serpents because of their winding themselves round (لإِطْبَاقِهَا) upon him whom they bite; or, as some say, because the حَوَّآء [q. v.] confines them beneath the lids (أَطْبَاق) of the baskets (أَسْفَاط) covered with leather; or, as Z says, because they resemble the طَبَق [i. e. cover, or dish, or plate,] when they coil themselves round. (TA.) طِبْقَةٌ: see طِبْقٌ, former half, in two places: A2: and also near the end of the same paragraph.

طَبَقَةٌ [generally signifying Any one of two or more things that are placed, or situate, one above another; a stage, story, or floor; a layer, or stratum; or the like: pl. طَبَقَاتٌ and طِبَاقٌ]: see طَبَقٌ, in seven places. b2: [Hence, طَبَقَاتُ العَيْنِ The coats, or tunics, of the eye. (See جُلَيْدَةٌ.)] b3: [Hence also,] طَبَقَاتُ النَّاسِ The degrees, ranks, orders, or classes, of men. (S, * O, * TA.) [Thus, طَبَقَاتُ الشُّعَرَآءِ means The orders, or classes, of the poets.] b4: كُتُبُهُ إِلَىَّ طَبَقَةٌ is a phrase mentioned by Ibn-'Abbád as meaning His letters, or epistles, to me are consecutive. (O, TA.) b5: A طَبَقَة of land is [A portion] like a مَشَارَة [expl. in art. شور]. (TA.) يَدٌ طَبِقَةٌ An arm that will not be stretched forth; (S, O, TA;) sticking to the side. (K, TA.) طِبَاقٌ [a pl. of طَبَقَةٌ, and said to be also a pl. of طَبَقٌ]. b2: طِبَاقُ الأَرْضِ means What is upon the earth: (S, O:) or what fills, or would fill, the earth, extending over it in general, or in common, (O, TA,) as though it were a طَبَق [or cover] to it. (TA.) It is said in a trad. respecting Kureysh, عِلْمُ عَالِمِهِمْ طِبَاقُ الأَرْضِ i. e. The knowledge of the knowing of them is as though it extended over the earth in general, or in common, and were a cover to it; (O, * TA;) or, as some relate it, الأَرْضِ ↓ طِبْقُ. (TA.) b3: See also طِبْقٌ. b4: And see مُطْبِقٌ.

طَبِيقٌ: see طِبْقٌ, in five places.

طَبَاقَآءُ (tropical:) A camel (S, O, K) that will not cover; (S, O;) lacking strength, or ability, to cover. (K, TA.) b2: And, applied to a man, (S, O, K,) (assumed tropical:) Impeded in his speech; unable to speak; or tonguetied: (O, K, * TA:) or that will not perform the act of coïtus: (TA:) or heavy, covering the woman (يُطْبِقُ عَلَى المَرْأَةِ, in the CK [erroneously] يَطْبِقُ, and in my MS. copy of the K يُطَبِّق المرأةَ,) with his breast by reason of his heaviness: (K, TA:) or impotent; syn. عِيِىٌّ: (S, O:) or impotent (عَيِىٌّ), heavy, covering her whom he compresses, or the woman, with his breast, by reason of his littleness, or immature age: accord. to As, stupid, foolish, impotent in speech or actions, dull, or heavy: accord. to IAar, whose reason is veiled, or wholly obscured, (عَلَيْهِ ↓ مُطْبَقٌ, [see أَطْبَقَ عَلَيْهِ الجُنُونُ,]) by stupidity, or foolishness: or, as some say, whose affairs are veiled to him [so that he sees not how to accomplish them]: or who lacks ability to speak, his lips being closed. (TA.) b3: تَحَلَّبُوا عَلَى

ذٰلِكَ الإِنْسَانِ طَبَاقَآءَ means They collected themselves together against that man, all of them. (ISh, O.) طُبَّاقٌ A species of tree, (S, O, K,) growing upon the mountains of Mekkeh; (K;) described to AHn by some one or more of Azd-es-Saráh as being about the stature of a man in height, growing near one another, scarcely ever or never seen singly, having long, slender, green leaves, which slip [between the fingers] when squeezed, applied as a dressing to a fracture, which, remaining upon it, they consolidate; it has a clustered yellow flower; is not eaten by the camels, but by the sheep or goats; and grows among the rocks, with the عَرْعَر; the bees eat from its flowers, and the mountain-goats also feed upon it: (O:) it is beneficial as an antidote against poisons, taken internally and applied as a dressing, and as a remedy for the mange, or scab, and the itch, and fevers of long continuance, and colic, and jaundice, and obstructions of the liver; and is very healing. (K.) [طُبَاقٌ, thus written by Golius, without teshdeed, is said by him to be Ocimum agreste; as on the authority of Meyd; but he has not given the syn. by which Meyd has explained it.] بَيْنَ شَثٍّ وَطُبَّاقٍ, in a trad. of Mohammad Ibn-El-Hanafeeyeh, means in the places where grow these two species of trees; (O;) i. e. in the tracts of the mountains of Mekkeh. (TA.) طَابَقٌ: see طِبْقٌ.

A2: Also, (S, Mgh, O, K,) and طَابِقٌ, (K,) both mentioned by Ks and Lh, [and both in one of my copies of the S,] (TA,) and ↓ طَابَاقٌ, (Fr, O, K,) A large brick: (Mgh:) or a large baked brick: (S, O, K:) [or a large tile, or flat piece of baked clay:] and a large [piece of] glass: (Mgh:) arabicized, (S, Mgh, O,) from the Pers\., (S, O,) i. e. from تَابَهْ: (Mgh, O:) [and particularly a large flat piece of baked clay, or of stone, &c., that is used for a trapdoor:] whence, بَيْتُ الطَّابَقِ [the chamber that has a trap-door]: (Mgh: [see also مُطْبِقٌ:]) pl. طَوَابِقُ and طَوَابِيقُ; (Mgh, O, K;) the former being pl. of طابق, and the latter of طاباق. (O.) b2: And in like manner the طَابَق of iron [is from the Pers\. تَابَهْ]: (O:) [i. e.] طَابَقٌ signifies also, (K, TA,) and طَابِقٌ likewise, (accord. to the K,) A certain vessel in which one cooks, (K, TA,) [meaning a frying-pan,] of iron or of copper: (TA:) arabicized from تَابَهْ. (K, TA.) b3: [and A plate, or flat piece, of metal.]

A3: بِئْرٌ ذَاتُ طَابَقٍ means A well in which are projecting edges. (Ibn-'Abbád, O.) A4: And طَابَقٌ and طَابِقٌ signify also A limb, or member, (Th, O, * K, TA,) of a human being, such as the arm, or hand, and the leg, or foot, and the like: (Th, TA:) applied in a trad. to the hand of a thief, which is to be cut off: (TA:) [see طَائِفٌ, in art. طوف:] or they signify [or signify also] the half of a sheep, or goat: (K, TA:) or as much thereof as two persons, or three, eat. (TA.) طَابَاقٌ; pl. طَوَابِيقُ: see the next preceding paragraph.

العِمَّةُ الطَّابِقِيَّةُ The mode of disposing the turban without winding [a portion thereof] beneath the chin: (O, K:) a mode which is forbidden. (O.) جَآءَ فُلَانٌ مُتَعَمِّمًا طَابِقِيٍّا means Such a one came having his turban disposed in the manner above described. (IAar, O.) مَطْبَقٌ: see مُطْبِقٌ.

مُطْبَقٌ [pass. part. n. of 4, Covered; &c.]. b2: الحُرُوفُ المُطْبَقَةُ are The letters ص, ض, ط, and ظ: (S, O, K:) the part of the tongue which is the place of their utterance being [closely] covered [in their utterance] by what is opposite to it of the palate. (O, TA.) b3: And مُطْبَقٌ is used by the vulgar for مُطْبَقٌ عَلَيْهِ, [which is for مُطْبَقٌ عَلَيْهِ الجُنُونُ,] meaning (assumed tropical:) Upon whom insanity is made to be continual: (Msb: see also طَبَاقَآءُ [where مُطْبَقٌ عَلْيَهِ is in my opinion better rendered]:) and you say مَجْنُونَةٌ مُطْبَقٌ عَلَيْهَا [in like manner, for مُطْبَقٌ عَلَيْهَا الجُنُونُ (assumed tropical:) an insane female whose reason insanity has veiled, or wholly obscured]. (Mgh, O.) b4: مُطْبَقٌ عَلَيْهِ signifies also Affected with a swooning, or a fit of insensibility. (TA.) b5: بَيْتٌ مُطْبَقٌ means (assumed tropical:) A verse of which the former hemistich ends in the middle of a word. (Z, TA.) b6: See also the next paragraph. b7: and see طِبْقٌ.

مُطْبِقٌ Covering. (O, K, TA.) b2: Hence, (K, TA,) جُنُونٌ مُطْبِقٌ (Mgh, O, K, TA) (assumed tropical:) Insanity that covers [i. e. veils, or wholly obscures,] the reason, or intellect. (TA.) b3: حُمَّى مُطْبِقَةٌ (S, Mgh, O, Msb, K) (tropical:) A continual fever, not quitting night nor day. (S, Msb, * TA.) b4: مُطْبِقَةٌ [for سَنَةٌ مُطْبِقَةٌ] means (tropical:) A hard, or severe, year. (TA.) And مُطْبِقَاتٌ means (assumed tropical:) Calamities [like بَنَاتُ طَبَقٍ]. (TA.) b5: And مُطْبِقٌ may have the same meaning as ↓ مُطْبَقٌ. (TA. [But in what sense the latter is here used is not specified.]) b6: It signifies also A subterranean prison; or a place of confinement beneath the ground. (TA. [The word in this sense, which is probably postclassical, is there said to be like مُحْسِنٌ; but perhaps only because of its having been found written مُطْبِقٌ; for I think that I have heard ↓ مَطْبَقٌ used in this sense; and I find an apparent authority for this in a copy of the M in arts.

اصد and وصد, where الإِصَادُ and الوِصَادُ are expl. as meaning المَطْبَقُ: and likewise in the TA in art. عن, where I find مَطْبَق, thus written; see 2 in that art.: it seems also that ↓ طِبَاقٌ may have the same signification; for I find الإِصَادُ expl. as meaning الطِّبَاقُ in the K in art. اصد; and thus in the O in art. وصد, and likewise الوِصَادُ.]) مُطَبَّقٌ: see طِبْقٌ, last quarter.

جَرَادٌ مُطَبِّقٌ Locusts extending in common or universally [over a tract or region]. (TA.) and سَحَابَةٌ مُطَبِّقَةٌ A cloud raining upon the whole of a land. (S, O.) b2: مُطَبِّقٌ signifies also [A sword hitting the joint, and severing the limb: or falling between two bones. b3: And hence,] (tropical:) One who takes the right course in affairs by his [good] judgment. (K, TA.) مُطَابِقٌ: see an ex. voce طِبْقٌ

طفل: طَفَّل (بالتشديد) التطفيل على الفنون: تدجيل، شعوذة (المقدمة 1: 3) طَفَّل: غسل بالطفل وهو الطين خاوة (فوك) وانظر: مَطَفّل.
تَطَفَّل: صار طفيلياً وهو الذي يغشى الولائم والأعراس ونحوها من غير أن يدعي إليها، ورش، وغل تستعمل مجازاً بمعنى تدخّل ففي كتاب الخطيب (ص29 ق) (وقد صححت العبارة على مخطوطة برلين): فقال له أحد الذعرة مِمَّن جمع السجن بينهما اقْرأ من قُرْآنِك على أي شيء تتطفّل على قُرْآننا اليوم.
تطفَّل على: لم يعرف العلم إلا معرفة سطحية (المقدمة 1: 44).
المتطفّلون على الصناعة: تطلق على الأطباء الجهال والبمشعوذين (زيشر 8: 354، فليشر).
المتطفلون: المشعوذون، والدجالون من الأدباء (المقدمة 1: 3).
تطفَّل على فلان درس عليه سطحياً أحد العلوم بحضور دروسه. ففي المقري (2: 520): وقال أن الأستاذ ابن أبي الربيع تطفل على مالك بن المرحّل في الشعر كما أن ابن المرحل تطفل عليه في النحو.
تطفّل: ذكرها فوك في مادة طفل creta وفي القسم الأول في مادة crescere وهو خطأ وقد توهم الناشر فأخطأ (ص33).
تطافل: تطفّل (بوشر).
طَفل: طين يصبغ به. وضبط الكلمة هذا في معجم لين موجود في معجم ألكالا ففيه (طَفَل) (المستعيني، برتون 1: 67، 169، 398) وليس هذا هو الضبط الوحيد للكلمة إذ يقال أيضاً طِفْل وقد ذكر له ابن بطوطة مثالاً (ديفريمري رحلة ص135 رقم 2).
طَفَل: صلصال، طين، فخار (بوشر).
طَفَل: طِفَل (فوك).
طفُلْ: (جويّون ص195، كاريت جغرافية ص94، دي يونج فان، رودنبورج ص288).
طُفِل: وجمعه طُفُول (فوك). ويستعمل في الحمامات لتنظيف الجسد وبخاصة الشعر. انظر معجم الكالا ففيه طَفَل متاع الحمام وفيه أيضاً طَفْل حمام ويستعمل بدلاً من النورة لإزالة الشعر.
وفي الصيف يفرك بهذا الطين جلد الحمير، لأنهم يرون أن ذلك يبرده ويمنع عنه حدة حرارة الشمس (بركهارت 1: 1).
كما يستعمل أيضاً لغسل التياب (ألكالا) كما يأكله المصابون بالــيرقان (برتون، وانظر طفال فيما يلي):
والطفل الطليطلي وهو الذي كان يستخرج في الأندلس من جبال طليطلة (ابن البيطار 2: 333) كان فيما يقال أجود من كل أنواعه الأخرى في المشرق والمغرب (المقري: 1: 123) والذي يستعمل منه في الجزائر يجلب إليها من مراكش يجلبه إليها التجار وهو أدنى نوعاً بكثير من الذي يجلب من زيبان (جويّون 1:1) وفي مخطوطات باجني: تفلكادي، ولا أستطيع أن أفسر كلمة كادي هذه.
طفليّ: نسبة إلى كلمة طفل السابقة (بوشر) وترجمها إلى ما معناه: صلصالي وطيني.
(ابن العوام 1: 40) وفي ابن البيطار (1: 88): ولا سيما الرخصة من حصاة المثانة الطفيلية. وفيه (1: 288): في جبل شلير في أجراف طفلية.
طِفَلِيّ: نسبة إلى طِفْل وهو الولد حتى البلوغ.
صبياني (بوشر).
طفلِيَّق: صفة ما هو طفلّي وهو مشتق من طفل وهو الطين خاوة (ابن العوام 1: 38) طفال= طفل: طين خاوة- ففي معجم المنصوري مادة قيموليا: ويقال إنه الطفال الذي يُغْسَل به الرًأس وفيه مادة طين الأكل. (انظر الهامش 75 أيضا في أدناه).
كل الأنواع التي تؤكل منه غير معروفة في المغرب وإنما يُؤكل بالمغرب الطفال وحده.
طفال: صلصال، غضار (همبرت ص77).
طفالة: تطفل، تطفيل، وغالة، ورش (بوشر).
طُفَيْلَة: ثابسيا. أدرياس (اسم نبات) (شو 1: 293).
طُفَيْلَيّ: متطفل، من يعيش عالة على غيره من الحيوان والنبات. انظر لين عادات (1: 444) مُطَفَّل: منسوب إلى الطفل وهو الطين خاوة، أو هو من جنس الطفل (ألكالا).