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رأى

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Form 1رَأَى13 senses · 4 main
maṣdarرُؤْيَةٌ

Core sense — he saw him, or it, with the eye; he thought, or believedgenerated

1I saw him, or it, with the eye—رَأَيْتُهُ

Some say رَا, dropping the ء and the ى; and some say رَآءَ, like خَافَ, formed by transposition (see also the roots بوأ, ريأ, and بوأ).

First person رَأَيْتُ; some say رَيْتُ without ء, but the first is the general and preferred form.

Muḍāriʿ يَرَى; the form يَرْأَى, agreeing with the root, is used by none except the tribe of Teym-er-Ribáb, or by those who need it in poetry.

Second person feminine singular and plural are alike, تَرَيْنَ, so that you say تَرَيْنَنِى with an affixed pronoun; and you may also say تَرَيْنِّى, running one ن into the other with teshdeed.

Imperative رَ and إِرْءَ, the people of El-Hijáz saying رَ; dual رَيَا; masculine plural رَوْا; feminine رَيْنَ; and Teym saying اِرْءَ and the like.

Maṣdar رُؤْيَةٌ and رِيَّةٌ, the first being changed to رُوْيَةٌ, then to رُيَّةٌ, then to رِيَّةٌ; also رَأْىٌ and رَآءَةٌ [in the CK رَأَة], of the measure of رَاعَةٌ, in which the ة does not necessarily restrict to unity; and رَايَةٌ [which I do not find elsewhere]; and رِئْيَانٌ, for which last the copies of the K have رُؤْيَان.

I saw him, or it, with the eye—اِستَرْأَيْتُهُ

In this sense the verb has only one object.

For this some say اِسْتَرَيْتُهُ.

I saw him, or it, with the eye—اِرْتَأَيْتُهُ

For this some say اِرْتَيْتُهُ; all mean the same. The meaning may be with the eye, or also with the mind.

رُؤْيَةٌ is of several sorts. First, seeing with the eye, and with what serves the same purpose as the organ of sight, as in Qur'ān 9:106, وَقُلِ ٱعْمَلُوا فَسَيَرَىٱللّٰهُ عَمَلَكُمْ [And say: Work, for God will see your work]; because the sense of sight cannot be attributed to God. [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, seeing by supposition or fancy, as in أَرَى أَنَّ زَيْدًا مُنْطَلِقٌ [I suppose that Zeyd is going away].

Thirdly, seeing by reflection or consideration, as in Qur'ān 8:50, إِنِّى أَرَى مَا لَا تَرَوْنَ [I see by consideration what you do not see].

Fourthly, seeing with the mind; forming an opinion or judgement about a thing, a sense in which the maṣdar رَأْىٌ is more commonly used; as in Qur'ān 53:11, مَا كَذَبَ الفُؤَادُ مَا رَأَى [The heart did not deny what he saw mentally].

on this sense Other examples of these meanings, and of similar meanings, follow here.

Qur’ān 8:48 matched to Lane’s own quotation of it Lane cites “Kur viii. 50”
Qur’ān 8:48 Lane quotes this verse
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah: for Allah is strict in punishment."Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1figurative · مجازpraise be to God for the seeing of you—الحَمْدُلِلّٰهِ عَلَى رِيَّتِكِ

An example of رَا for رَأَى occurs in the saying of a poet: [Who has seen the like of Maʿdán the son of Yaḥyà?]

shāhid
مَنْ رَا مِثْلَ مَعْدَانَ بْنِ َحْيَى

— the measure being وَافِر, with the first foot reduced to مُفْعَلْتُنْ.

This is for رُؤْيَتِكَ, altered in the way explained above; a saying mentioned by IAar.

fast at the time of seeing it—صُومُوا لِرُؤْيَتِهِ
I saw him standing—رَأَيْتُهُ قَائِمًا

Referring to the new moon of Ramadán: that is, when you see it.

Here قائما is in the accusative case as a denotative of state.

my eye saw Zeyd do that—رَأْىُ عَيْنِى زَيْدًا فَعَلَ ذَاكَ

Sb holds this to be an irregular use of a maṣdar, and the only instance of the kind among maṣdars of transitive verbs except سَمْعُ أُذُنِى; but in one copy it is written رَأْىَ عينى and سَمْعَاذنى.

I saw him, or it, where the eye fell upon him—رَأَيْتُهُ رَأْىَ العَيْنِ
with some eye I will certainly see you—بِعَيْنٍ مَّا أَرَيَنَّكَ

AZ mentions this as meaning: hasten, or work, and be as though I were looking at you. It is said to someone you send and want to be quick, and means: pause for nothing, for it is as though I were looking at you (see the root عين).

the place faced the place, as though seeing it—رَأَى المَكَانُ المَكَانَ

Used figuratively; and in the same way one says the following.

my house faces his house—دَارِى تَرَى دَارَهُ
1.2he saw a vision, or dream, in his sleep—رَأَىفِى مَنَامِهِ رُؤْيَا

That is, he fancied that he saw it.

1.3have you not considered such a thing, so as to be admonished by it?—أَلَمْ تَرَ إِلَى كَذَا
have you not considered those who went forth from their houses?—أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ

This phrase is used when wondering at a thing, and to rouse the attention of the person addressed.

From Qur'ān 2:244: have you not considered their case, so as to be admonished by it — that is, have you not wondered at their act, and has their case not come to your knowledge? The same occurs in other places in the Qur'ān.

Er-Rāghib: when رَأَيْت is made transitive by means of إِلَى, it denotes consideration that leads to being admonished.

In the same way أَرَأَيْتَكَ, أَرَأَيْتَكُمَا, أَرَأَيْتَكُمْ, to a woman أَرَأَيْتَكِ, and to a number of women أَرَأَيْتَكُنَّ — literally, have you considered? — are used to rouse attention, meaning tell me. The first example is from Qur'ān 17:64, and the second from Qur'ān 6:40 and 47, where the sense is again: tell me.

he said, Have you considered this one whom You have honoured above me?—قَالَ أَرَأَيْتَكَ هٰذَا ٱلَّذِى كَرَّمْتُ عَلَىَّ
say: Have you considered, if the punishment of God come upon you?—قَلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ ٱللّٰهِ

It also occurs without the ك in other places in the Qur'ān.

tell me respecting Zeyd—أَرَأَيْتَ زَيْدًا
tell me respecting Zeyd—أَرَأَيْتَكَ زَيْدًا

For أَرَأَيْتَ and أَرَأَيْتَكَ some say أَرَيْتَ and أَرَيْتَكَ; the pronunciation without ء is the more common.

The ت in أَرَأَيْتَكَ and the like always has fet-h; and according to the grammarians of accredited learning the ك in these cases is redundant: it is a particle of address, to strengthen 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.

IHsh says the correct opinion is that of Sb: that the ت is the agent and the ك a particle of address (Mughnee, root ك). But sometimes أَرَأَيْتَكَ and the like mean هَلْ رَأَيْتَ نَفْسَكَ and the like, the ك being in this case an object, the verb being rendered differently according as it has, or has not, a second object.

In أَتُرَاكَ also — from أُرِىَ, not from رُئِىَ — meaning اتظنّ [i. e. أَتَظُنُّ, Do you think?], the pronoun, as some call it, though properly the final particle, is a particle of address like that in أَرَأَيْتَكَ in Qur'ān 6:40 and 47 cited above; and in the same sense as this last phrase, أَتُرَاكَ is used, meaning tell me.

Qur’ān 6:40 approximate — somewhere between 6:31 and 6:62 Lane cites “Kur vi. 40”
Lane cites “Bd in vi. 40” — a commentary, not the verse; no modern number is given
Qur’ān 6:40 the verse Lane’s citation points to, and it uses this root
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَـٰدِقِينَ

Say: "Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon other than Allah?- (reply) if ye are truthful!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.4I knew, or saw, Zeyd to be learned—رَأَيْتُ زَيْدًا عَالِمًا

Er-Rāghib: when رَأَى means he knew, or he thought, it has two objects; or, when it has two objects, it necessarily means knowing. In this case رَآهُ may be rendered: he saw, or knew, him, or it, to be; and he thought, or held, him, or it, to be.

I knew, or saw, Zeyd to be forbearing—حَلِيمًا
I thought him to be so—تَرَآءَيْتُهُ
they thinking them twice as many as they—يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْىَ ٱلعَيْنِ

As though seeing him to be so with the eye; and also: I thought him to be so.

In Qur'ān 3:11: those who disbelieved thought those fighting in the cause of God twice as many as themselves, according to the evidence of eyesight.

The passive of رَأَى has only one object.

Zeyd was thought to be intelligent—رُئِىَ زَيْدٌ عَاقِلًا
he whom I am thought to be—اَلَّذِى أُرَاهُ

With the verb in the passive form it means الذىاظنّ [i. e. أُظَنُّ], he whom I am thought to be, if from رُئِىَ; or الذىأَظُنُّ, what I think, if from أُرِىَ, in which last sense it is often used.

1.5he formed, or held, an opinion, or belief, respecting the affair—رَأَى فِى الأَمْرِ رَأْيًا
he formed an opinion in the science of the law—فِىالفِقْهِ
that which I hold as my opinion, or belief—الَّذِى أَرَاهُ
such a one holds, or believes, the tenets of that sect—فُلَانٌ يَرَى رَأْىَ الشُّرَاةِ

The شراة, plural of شَارٍ, are a certain sect of schismatics.

When رَأَى is used in this way, meaning he held, or believed, it has only one object.

1.6above all, or especially—لَا تَرَ مَا

This form is also mentioned under the root ترم, where the CK writes it لا تَرْما.

above all, or especially—لَا تَرَى مَا
above all, or especially—لَوْ تَرَ مَا
above all, or especially—لَوْ تَرَىمَا

The copies of the K have أَوْتَرَ مَا, which I think a mistranscription; the TA puts, on the authority of IAar, اذ تر ما, apparently a mistranscription of a mistranscription, that is, of اوترما.

above all, or especially—لَمْ تَرَ مَا

In this last case with تَرَ only, agreeing with a general rule.

These are all forms of expression meaning لَا سِيَّمَا, that is, virtually: above all, or especially.

You say إِنَّهُ لَخَبِيثٌ وَلَا تَرَ مَا فُلَانٌ, وَ لَا تَرَى مَا فُلَانٌ, وَ لَوْ تَرَ مَا فُلَانٌ, وَلَوْ تَرَى مَا فُلَانٌ, and .َلَمْ تَرَ مَا فُلَانٌ, that is: he is bad, or base, or wicked — and above all, or especially, such a one.

وَلَا تَرَ مَا فُلَانٌ, or وَلَا تَرَىمَا فُلَانٌ, properly means وَلَا تَرَىمِثْلَ الَّذِى هُوَ فُلَانٌ, and you will not see the like of him who is such a one, مِثْلَ and هُوَ being understood; the other forms are to be explained in the same way.

In all these forms فلان is in the nominative case. All are mentioned by Lh on the authority of Ks.

1.7she saw a slight discharge at menstruation—رَأَتْ

Said of a woman: she saw what is termed التَّرْئِيَة or التَّرِيَّة, that is, a little yellowness or whiteness or blood on the occasion of menstruation.

2I hit, or hurt, or struck his lungs—رَأَيْتُهُ

Form الرِّئَةُ.

Er-Rāghib: I hit, or hurt, or struck, or smote his رِئَة [or lungs].

I hit, or hurt, or struck his lungs—وَرَيْتُهُ
2.1he had a complaint of his lungs—رُئِىَ

That is, of his رِئَة [or lungs].

he had a complaint of his lungs—أَرْأَى
3I stuck, or fixed, a banner into the ground—رَأَيْتُ رَايَةً

Also mentioned under the root رى, and in the K here.

I stuck, or fixed, a banner into the ground—أَرَأَيْتُهَا

Some say this form; it is mentioned by Lh, but ISd says: I hold that it is irregular, and that it is properly only أَرَيَيْتُهَا (see the root رى).

4the piece of wood for producing fire became kindled—رَأَىالزَّنْدُ

Like وَرَى and وَرِىَ; said of the زند.

4.1I kindled the piece of wood for producing fire—رَأَيْتُ الزَّنْدَ

That is, the زند.

Qur’ānic occurrences Form 1 5 shown of 253
56:58
أَفَرَءَيْتُم مَّا تُمْنُونَ

Do ye then see?- The (human Seed) that ye throw out,-

70:7
وَنَرَىٰهُ قَرِيبًا

But We see it (quite) near.

96:7
أَن رَّءَاهُ ٱسْتَغْنَىٰٓ

In that he looketh upon himself as self-sufficient.

96:9
أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ

Seest thou one who forbids-

102:6
لَتَرَوُنَّ ٱلْجَحِيمَ

Ye shall certainly see Hell-Fire!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (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. يَرَى (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 ٱعْمَلُوا فَسَيَرَىٱللّٰهُ 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.] An ex. of رَا for رَأَى occurs in the saying of a poet, 1 [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 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 My house faces [or looks upon] his house. (T, IAth, TA.) مَنْ رَا مِثْلَ مَعْدَانَ بْنِ َحْيَى رَأَىفِى مَنَامِهِ رُؤْيَا [He saw, i. e. fancied that he saw, in his sleep, a vision, or dream]. (S, Msb, K. *) 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 ٱلَّذِينَ 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 ٱلَّذِى 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 ٱللّٰهِ [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.) 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.] You say, 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 ٱلعَيْنِ , 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.) 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.) 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.) 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.) 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.) And رُئِىَ He had a complaint of his رِئَة [or lungs]; (M;) as also أَرْأَى . (T, K.) 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.) رَأَىالزَّنْدُ [like وَرَى and وَرِىَ ] The زند [or piece of wood for producing fire] became kindled. (Kr, M, K.) And رَأَيْتُ الزَّنْدَ I kindled the زند . (M, K.)
Form 2رَأَّيْتُهُ2 senses · 1 main
maṣdarتَرْئِيَةٌ

Core sense — I held the mirror for him, so that he might look in itgenerated

2.1I held the mirror for him, so that he might look, or see himself, in it—أَرَيْتُهُ المِرْآةَ

.

2.1.1

See also form 3.

Show Lane's original text
, 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 أَرَيْتُهُ المِرْآةَ . (M.) See also 3.
Form 3رَآءَيْتُهُ4 senses · 1 main
maṣdarمُرَاآةٌ مُرَايَاةٌ مُرَايَأَةٌmuḍāriʿيُرَائِيهِمْ

Core sense — I faced and saw him; I acted hypocritically towards him; I consulted himgenerated

3.1I faced him, so that I saw him—تَرَآءَيْتُهُ

Maṣdar مُرَاآةٌ and رِئَآءٌ.

3.1.1I acted hypocritically towards him; I pretended to be other than I really was—رَأَّيْتُهُ

Maṣdar تَرْئِيَةٌ; both this and the verb of the entry are mentioned by Fr.

According to J, رَآءَى فُلَانٌ النَّاسَ, and رَايَاهُمْ — the latter formed by transposition, which indicates that we should read رَايَأَهُمْ — have the same meaning.

It is said in the Mgh that رَايَا, perhaps written thus for رَايَأَ, in the sense of رَآءَى is a mistake.

he acted ostentatiously; he did a deed in order that men might see it—رَآءَى

Or رِئَآءٌ means making a show to men of what one does, so that they may see it and think well of it; and acting for some end other than God. In the S it is said to be a substantive rather than a maṣdar.

those who act hypocritically—اَلَّذِينَ هُمْ يُرَاؤُونَ

In Qur'ān 107:6: when the believers pray, they pray with them, pretending to follow the same religion as they; or they make a show of their works to men in order to be praised by them.

whoever does a deed so that men may see it, God will expose his doing so on the day of resurrection—مَنْ رَآءَى رَآءَى ٱللّٰهُ بِهِ
he did that in order to make others see it and hear of it—فَعَلَ ذٰلِكَ رِئَآءً وَسُمْعَةً

on this sense See also form 4.

3.1.2

In the saying of El-Farezdak, satirizing a people and charging one of their women with what is not seemly: [And he passed the night thinking her chaste, when her two anklets had run to us with that for which I was thankful]

shāhid
وَ بَاتَ يُرَاآهَا حَصَانًا وَ قَدْ جَرَتْلَنَا بُرَتَاهَا بِالَّذِى أَنَ شَاكِرُهْ

.

By يُرَاآهَا, with حَصَانًا following it, he means يَظُنُّ أَنَّهَا حَصَانٌ, that is, عَفِيفَةٌ; and by جَرَتْ لَنَا بُرَتَاهَا he means أَنَّهَا أَمْكَنَتْهُ مِنْ رِجْلَيْهَا حَتَّى غَشِيَهَا.

3.1.3I consulted with him; I asked his counsel, or advice—رَآءَيْتُهُ
I asked his counsel, or advice, respecting the opinion—اِسْتَرْأَيْتُهُ فِى الرَّأْىِ

on this sense ʿImrán Ibn-Hittán says: [And if we ask your counsel, you pronounce to us, with honesty on your part towards us, concerning that] respecting which we ask your counsel.

shāhid
فَإِنْ نَكُنْ نَحْنُ شَاوَرْنَاكَ قُلْتَ لَنَابِالنُّصْحِ مِنْكَ لَنَا فِيمَا نُرَائِيكَا
Qur’ānic occurrences Form 3
4:142
إِنَّ ٱلْمُنَـٰفِقِينَ يُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًا

The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance;

107:6
ٱلَّذِينَ هُمْ يُرَآءُونَ

Those who (want but) to be seen (of men),

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (M, K,) inf. n. مُرَاآةٌ and رِئَآءٌ , (M,) I faced, so that I saw, him, or it; (M, K;) as also تَرَآءَيْتُهُ . (M.) 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. يُرَائِيهِمْ , 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 ٱللّٰهُ 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.] In the saying of El-Farezdak, satirizing a people, and charging one of their women with that which is not comely, 1 [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.) وَ بَاتَ يُرَاآهَا حَصَانًا وَ قَدْ جَرَتْ | لَنَا بُرَتَاهَا بِالَّذِى أَنَ شَاكِرُهْ رَآءَيْتُهُ also signifies I consulted with him; or asked his counsel, or advice: (T, K: *) and اِسْتَرْأَيْتُهُ فِى الرَّأْىِ I consulted him, or asked his counsel, or advice, respecting the opinion. (T, K.) 'Imrán Ibn- Hittán says, 1 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.) فَإِنْ نَكُنْ نَحْنُ شَاوَرْنَاكَ قُلْتَ لَنَا | بِالنُّصْحِ مِنْكَ لَنَا فِيمَا نُرَائِيكَا
Form 4أَرَيْتُهُ الشَّىْءَ17 senses · 4 main
maṣdarإِرَآءَةٌ إِرْآءٌ

Core sense — I showed him the thing; I made him see itgenerated

4.1I showed him the thing, and he saw it—أَرَيْتُهُ الشَّىْءَ فَرَآهُ

Originally أَرَأَيْتُهُ; maṣdar إِرَآءَةٌ, إِرَايَةٌ, and إِرَآءٌ [the last originally إِرْأَاءٌ], the ة in the first maṣdar standing in place of the suppressed أ, and likewise in the second, while the last maṣdar has no such substitution. The meaning is: I made him see the thing, that is, I showed him the thing.

show us our religious rites and ceremonies of the pilgrimage—أَرْنَا مَنَاسِكَنَا

See also form 8.

Aboo-ʿAmr read this in Qur'ān 2:122 for أَرِنَا, that is: show us our rites and ceremonies, or the places where they are to be performed; the reading is irregular.

Qur’ān 2:128 matched to Lane’s own quotation of it Lane cites “Kur ii. 122”
Qur’ān 2:128 Lane quotes this verse
رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ ۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ

"Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

4.1.1God showed men punishment and destruction by the example of such a one—أَرَى ٱللّٰهُ بِفُلَانٍ

Or: God showed, by the example of such a one, that which would make his enemy rejoice at his misfortune. This is a saying of the Arabs (see the root رى), said only in relation to evil.

4.1.2give, or hand, me the thing—أَرِنِى الشَّىْءَ
4.1.3I let Zeyd know that ʿAmr was going away—أَرَيْتُ زَيْدًا عَمْرًامُنْطَلِقًا

أَرَى in the sense of أَعْلَمَ, meaning he made such a one know a thing, or person, to be something, requires three objects, as this example shows (see Bd on Qur'ān 4:106, and I ʿAK p. 117).

Lane cites “Bd in iv. 106” — a commentary, not the verse; no modern number is given
4.1.4that you may judge between men by means of what God has taught you—لِتَحْكُمَ بَيْنَ النَّاسَ بِمَا أَرَاكَ ٱللّٰهُ

This is not so in Qur'ān 4:106, where the verb has only two objects: the ك in اراك and the suppressed pronoun هُ in أَرَاكَهُ.

Here it is from الرَّأْىُ in the sense of الإِعْتِقَادُ; the Ksh gives as its synonym عَرَّفَكَ, or عَلَّمَكَ, and revealed to you.

4.1.5

See also sense 1, where the passive أُرِىَ is mentioned in two places.

4.2he looked in the mirror—أَرْأَى

Used as an intransitive verb, keeping the original form.

he looked in the mirror—تَرَأَّى فِى المِرْآةِ
he looked in the mirror—تَرَآءَى فِيهَا
he (a man) looked at his face in the mirror, or in the sword—تَرَآءَى
he looked at his face in the water—تَمَرْأَى فِى المَآءِ

Doing this is forbidden in a tradition. It is of the measure تَمَفْعَلَ [from المِرْآةُ], as Sb mentions, like تَمَسْكَنَ from المِسْكِينُ, تَمَدْرَعَ from المِدْرَعَةُ, and تَمَنْدَلَ from المِنْدِيلُ.

4.2.1

He (a man) had many dreams.

4.2.2he moved his eyelids, or moved his eyes much, in looking—هُوَ يُرْئِىبِعَيْنَيْهِ
he moved his eyelids, or moved his eyes much, in looking—يُرَأْرِئٌ بِعَيْنَيْهِ
4.2.3

He acted well, or righteously, in order to make others see what he did and hear of it.

See also form 3.

4.2.4

He possessed, or came to possess, intelligence, judgement, and forethought.

The maṣdar is mentioned with this meaning in the K, apparently because it is the first meaning there explained, and therefore as applying to the verb in all its senses.

4.2.5

He had the appearance, or evidence, of foolishness, or stupidity, in his face.

Az explains this by تَبَيَّنَتْ آراؤهُ فى وَجْهِهِ وهى الحماقةُ according to one copy of the T, and by الرؤاه in another, the TA following the first reading; but the right reading is الرَّأْوَةٌ, correctly written in the T under the root رأرأ, in the S here, and in the M under the root رأو, which is its proper place, and therefore the proper place of the verb in this sense.

So the verb bears two opposite meanings, though the TA adds that this needs looking into.

4.2.6

He had what is termed a رَئِىّ of the jinn, or genii; that is, a follower, of the jinn.

4.2.7

He followed the opinion, or belief, of one or more of the lawyers in the science of the law.

4.2.8her udder showed her to be pregnant—أَرْأَتْ

Said of a she-camel, of a ewe or she-goat, and of any female in a state of pregnancy except a solid-hoofed animal and a beast of prey; and in the same way of a woman. Or, said of a ewe or she-goat: she became big in her udder. IAar says, of a she-goat: she became swollen in her vulva, and this became apparent.

his ewe, or she-goat, became black in her udder—أَرْأَى

Said of a man.

4.3

See also sense 1, in two places near the end.

4.4

It is said in the K and TA that أَرأَى, said of a camel, means اِنْتَكَثَ خَطْمُهُ عَلَى حَلْقِهِ — in the CK انْتَكَبَ — and the TA gives this on the authority of En-Nadr.

But in one copy of the T I find it stated, on the authority of ISh (that is, En-Nadr), that الارآ signifies انتكاثُ خطم البَعيرِ على حَلْقِه; and in another copy of the T, on the authority of En-Nadr, that الرآ (a mistranscription for الإِرْآءُ) signifies انتكاث خطم البعير خِلقة.

It is added that the adjective applied to a camel is مُرأى (so in one copy, i. e. مُرْأَى, and so written in the TA, but in the other copy of the T مراْى, an obvious mistranscription), and, applied to camels, مُرآاتٌ (so in one copy, for مُرْأَاتٌ, i. e. مُرْآتٌ; in the other copy of the T wrongly written مُرَأاة, and in the TA مرايات).

So the verb is clearly أُرْئِىَ, in the passive form, and I think the correct explanation is اِنْتَكَثَ خَطْمُهُ خِلْقَةً, apparently meaning: his muzzle was thin, or lean, by nature. See the root نكث, and see also مُرْأًى below.

Qur’ānic occurrences Form 4 5 shown of 40
20:23
لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى

"In order that We may show thee (two) of our Greater Signs.

20:56
وَلَقَدْ أَرَيْنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ

And We showed Pharaoh all Our Signs, but he did reject and refuse.

23:93
قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ

Say: "O my Lord! if Thou wilt show me (in my lifetime) that which they are warned against,-

23:95
وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـٰدِرُونَ

And We are certainly able to show thee (in fulfilment) that against which they are warned.

40:81
وَيُرِيكُمْ ءَايَـٰتِهِۦ فَأَىَّ ءَايَـٰتِ ٱللَّهِ تُنكِرُونَ

And He shows you (always) His Signs: then which of the Signs of Allah will ye deny?

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (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.) One says also, أَرَى ٱللّٰهُ 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.) And أَرِنِى الشَّىْءَ Give thou, or hand thou, to me the thing. (M, TA.) 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.]) This is not the case in the saying in the Kur [iv. 106], لِتَحْكُمَ بَيْنَ النَّاسَ بِمَا أَرَاكَ ٱللّٰهُ ; (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.) See also 1, in the latter half of the paragraph, in two places, in which the pass., أُرِىَ , is mentioned. أَرْأَى [as an intrans. v., preserving the original form, inf. n. إِرْآءٌ , as below,] He looked in the mirror; (T, K;) and so تَرَأَّى فِى المِرْآةِ and تَرَآءَى فِيهَا : (T, M, K:) or تَرَآءَى signifies he (a man) looked at his face in the mirror or in the sword: (S:) and تَمَرْأَى فِى المَآءِ 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.) He (a man) had many dreams. (T, K. *) 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. *) 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.] 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.]) 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.]) Also He had what is termed a رَئِىّ , of the jinn, or genii; (T, K, TA;) i. e., a follower, of the jinn. (TA.) And He followed the opinion, or belief, of some one, or more, of the lawyers (K, TA) in the science of the law. (TA.) 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.) See also 1, in two places, near the end of the paragraph. [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.]
Form 5ترأّى فِى المِرْآةِ2 senses · 1 main

Core sense — he looked at himself in the mirrorgenerated

5.1

See form 4, in its earlier part.

5.1.1

ترأّى لِى: see the entry that follows.

Show Lane's original text
: see 4, in the former half of the paragraph. ترأّى لِى : see the paragraph here following.
Form 6تَرَآءَوْا8 senses · 1 main

Core sense — they saw one another; they came within sight of each othergenerated

6.1figurative · مجازthe two bodies of people saw each other—تَرَآءَى الجَمْعَانِ

They saw one another; dual تَرَآءَيَا.

we met and saw each other—تَرَآءَيْنَا
their two fires shall not be within sight of each other—لَاتَرَاآنَاراهُمَا

In Qur'ān 26:61; or: they approached and faced each other, so that each was able to see the other.

See also form 3, first sentence.

Said in a tradition; some copies of the K have تَتَرَاآ.

A'Obeyd: 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 sees the fire of the other. Or, according to AHeyth, the Muslim may not mark himself with the mark of the believer in a plurality of gods, nor make himself like him in conduct and appearance, nor take on his manners; from the phrase مَا نَارُ بَعِيرِكَ, meaning: What is the brand of your camel? IAth explains it as A'Obeyd does, and says that the verb is here used figuratively.

6.1.1he presented himself in order that I might see him—ترآءى لِى
he presented himself in order that I might see him—ترأّى لى
something of the jinn presented itself to his sight—ترآءى لَهُ شَىْءٌ مِنَ الجِنِّ
6.1.2the palm-trees showed the colours of their unripe dates—ترآءى النَّخْلُ
6.1.3we tasked our sight, trying whether or not we could see the new moon—تَرَآءَيْنَا الهِلَالَ

Or, as some say: we looked together for the new moon; or we lowered our eyes towards the new moon in order to see it. See also form 6 in the root نقض.

6.1.4

See also form 4, in its earlier part, in two places.

6.1.5

تَرَآءَيْنَا فِىالأَمْرِ, or ترآءينا الأَمْرَ: see form 8.

6.1.6he takes to, or holds, the opinion, or belief, of such a one, inclines to it, and conforms to it—هُوَ يَتَرَآءَى بِرَأْىِ فُلَانٍ
6.1.7

See also sense 1, in its later part.

Qur’ānic occurrences Form 6
8:48
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah: for Allah is strict in punishment."

26:61
فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَـٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ

And when the two bodies saw each other, the people of Moses said: "We are sure to be overtaken."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
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. 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.) ترآءى لِى He addressed, or presented, himself [to my sight, or] in order that I might see him; as also ترأّى لى . (M, K.) And ترآءى لَهُ شَىْءٌ مِنَ الجِنِّ [Somewhat of the jinn, or genii, presented itself to his sight]. (S.) ترآءى النَّخْلُ The palm-trees showed the colours of their unripe dates. (AHn, M, K.) 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 .] See also 4, in the former half of the paragraph, in two places. تَرَآءَيْنَا فِىالأَمْرِ or ترآءينا الأَمْرَ : see 8. 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.) See also 1, in the latter half of the paragraph.
Form 8اِرْتَآهُ1 sense

Core sense — he saw it with his mind, looked into it, and believed itgenerated

8.1we looked into, examined, or considered, the affair—اِرْتَأَيْنَا فِى الأَمْرِ

Synonymous with رَآهُ, meaning he saw him, or it, with the eye, and also with the mind; see sense 1, first sentence. Or it is synonymous with رَآهُ in the latter sense only, being from الرَّأْىُ and التَّدْبِيرُ; or اِرْتَأَى is from رَأْىُ القَلْبِ, or from رُؤْيَةُالقَلْبِ, or from الرَّأْىُ, and means he thought, reflected, or considered, and acted without haste.

we looked into, examined, or considered, the affair—تَرَآءَيْنَا

That is, ترآءينا فِيهِ.

we looked into, examined, or considered, the affair—تَرَآءَيْنَاهُ

Meaning نَظَرْنَاهُ, or نَظَرْنَاهُنَظَرْنَا فيه: we looked into, examined, or considered, the affair, or case.

he saw it with his mind, examined it, and believed it—اِرْتَآهُ وَٱعْتَقَدَهُ
Show Lane's original text
[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 وَٱعْتَقَدَهُ [He saw it with his mind, looked into it, examined it, or considered it, and believed it]. (Mgh.)
Form 10استرآهُ4 senses · 1 main

Core sense — he called for, or required, the seeing of itgenerated

10.1

He, or it, called for, demanded, or required, the seeing of it, that is, of a thing.

10.1.1

See also sense 1, first sentence.

10.1.2

See also form 3, near the end.

10.1.3such a one is counted, or reckoned, hypocritical, or ostentatious—يُسْتَرْأَى فُلَانٌ

From الرِّئَآءُ, the maṣdar of form 3; just as you say يُسْتَحْمِقُ and يُسْتَعْقَلُ.

Show Lane's original text
He, or it, called for, demanded, or required, the seeing of it; (M, K;) i. e., a thing. (M.) See also 1, first sentence. And see 3, last sentence but one. 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.)
Form Q. Q. 2تَمَرْأَى1 sense

Core sense — he looked at his face in the mirrorgenerated

Q. Q. 2.1

See form 4, in its earlier part.

Show Lane's original text
: see 4, in the former half of the paragraph.

Derived nouns 25

Nounرَأْىٌ2 senses · 1 main

Core sense — an opinion, a belief, a judgement; mental perception; counsel, advicegenerated

1how erroneous is his mental perception!—مَاأَضَلَّ رَأْيَهُ

A maṣdar of رَأَى, and also a substantive. As a substantive it means the رَأْى of the eye, that is, its sight, like رُؤْيَةٌ; and also of the mind, so that it means mental perception, conception, idea, notion, belief.

Er-Rāghib: judgement, or persuasion, or opinion; that is, a preponderating belief in one of two things that are inconsistent with each other.

Also a thing that a man has seen with his mind, looked into, examined, or considered, and believed; a tenet; also intelligence; forethought; skill in affairs; and hence it often means counsel, or advice.

Plural أَرْآءٌ and آرَآءٌ (formed by transposition, being for أَأْرَآءٌ) and أَرْىءٍ [originally أَرْؤُىٌ, as أَظْبٍ is originally أَظْبُىٌ] — in some copies of the K أَرْىٌ — and رُئِىٌّ and رِئِىٌّ [both originally رُؤُوىٌ]; in the K رُىٌّ with damm [in the CK رَىٌّ], and رِىٌّ with kesr; and as an ism jamʿ رَئِىٌّ, of the measure فَعِيلٌ, like ضَئِينٌ.

how erroneous are his mental perceptions!—مَاأَضَلَّ أَرُآهُ
the speculatists, or theorists—أَصْحَابُ الرَّأْىِ

As used by those who treat of the traditions, this means the followers of analogy, because they pronounce according to their رَأْى, their belief, on matters about which they have found no tradition of the kind termed حَدِيث or أَثَر, or on what is doubtful to them in a tradition.

such a one holds the belief, or opinion, of that sect—فُلَانٌ مِنْ أَهُلِ الرَّأْى

That is, of the خَوَارِج, the heretics, or schismatics, so called; and he speaks according to their persuasion. Sometimes the phrase means: such a one is of the people of intelligence, or of counsel, or advice. See also رَئِىٌّ.

a man having mental perception, and skill in affairs—رَجُلٌ ذُو رَأْىٍ
1.1

See also the entry that follows.

Show Lane's original text
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 ٱرْتَآهُ ,) 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 means A man having mental perception, and skill in affairs. (Msb.) See also the next paragraph.
Nounأَتَاهُمْ حِينَ جَنَّ رُؤْىٌ1 sense

Core sense — he came to them when the darkness had become confusedgenerated

1he came to them when the darkness had become confused, so that they did not see one another—رُؤْيًا

The same is said with رَأْىٌ and رَأْيًا.

Show Lane's original text
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.)
Nounرِئْىٌ1 sense

Core sense — aspect, look, outward appearance; beauty of aspectgenerated

1they being better in property and in appearance of goodly condition and apparel—هُمٌ أَحسَنُ أَثَاثًا وَوِئْيًا

In the K it is said to be رُئِىٌّ, like صُلِىٌّ, but the first is the right form, as the citation from the Qur'ān below will show; also رُؤَآءٌ and مَرْآةٌ: aspect, look, or outward appearance. رُؤْيَةٌ is used in this sense in the S and K in explaining طَلْعَةٌ.

Or the first two, رِئْىٌ and رُؤَآءٌ, mean beauty of aspect, or outward appearance; or only the last of them does. رُوَآءٌ, with و, is mentioned in the S under the root روى and explained there as synonymous with مَنْظَرٌ.

مَرْآةٌ means aspect, or outward appearance, absolutely, whether beautiful or ugly; or مرآة means a beautiful aspect, or outward appearance. رِئْىٌ means what the eye sees, of goodly condition and clean apparel.

In Qur'ān 19:75, according to the reading with ء. Read without ء, it may be from the same word, or from رَوِيَتْ أَلْوَانُهُمْ وَجُلُودُهُمْ, meaning: their colours and skins became beautiful and full. Náfiʿ and Ibn-ʿÁmir read رِيًّا, turning the ء into ى and running it into the radical ى, or from الرِّىٌّ, meaning النَّعْمَةُ; Aboo-Bekr read رِئًا, by transposition; another reading is رِيًا, with the ء suppressed; and another is زِيًّا, from الزَّىُّ.

a woman beautiful of aspect—اِمْرَأَةٌ حَسَنَةُ المَرْآةِ
a woman beautiful of aspect—المَرْأَى

Just as you say حَسَنَةُ المَنْظَرَةِ and المَنْظَرِ.

such a one is beautiful in aspect—فُلَانٌ حَسَنٌ فِى مَرْآةِ العَيْنِ
his outward appearance indicates his inward state—تُخْبِرُ عَنْ مَجْهُولِهِ مَرْآتُهُ

A proverb: his outward appearance indicates what would otherwise be his unknown character, that is, his inward state. See also تَرِئيَةٌ.

Show Lane's original text
, (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 فِى مَرْآةِ العَيْنِ 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 ]
Nounرِئَةٌ1 sense

Core sense — the lungs, the place of the breath of an animalgenerated

1inflammation of the lungs—ذَاتُ الرِّئَةِ

With ء, and رِيَةٌ without ء: the سَحْر, the lungs, or lights; the place of the breath and wind of a man or other animal. The ة stands in place of the suppressed ى.

Plural رِئُونَ, agreeing with the general rule for words of this class, and رِئَاتٌ; diminutive رُؤَيَّةٌ and رُوَيَّةٌ.

Some say that the letter suppressed in رِيَةٌ is و, and that the word is originally وِرْيَةٌ, as عِدَةٌ is originally وِعْدَةٌ; and وَرَيْتُهُ means: I hit, or hurt, his رِيَة.

Show Lane's original text
(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.]
Nounرَأْوَةٌ1 sense

Core sense — an indication of a thing, an outward signgenerated

1upon such a one is the indication of foolishness, or stupidity—عَلَى فُلَانٍ رَأْوَةُ الحُمْقِ

An indication of a thing. It belongs to the root رأو, though the S and TA mention it here, and the T under the root رأ; in one copy of the S it is written رَآوَةٌ, and in one place in the TA رؤاوة, said to be like ثُمَامَةٌ, apparently because the author found it written رُآوَةٌ for رَأْوَةٌ.

upon his face is the indication of foolishness, or stupidity—عَلَى وَجْهِهِ رَأْوَةُ الحُمْقِ
in his face is an ugliness—إِنَّ فِى وَجْهِهِ لَرَأْوَةً

Said when you know foolishness, or stupidity, to be in him before you test him.

See also the explanation of أَرْأَى above. J seems to have regarded the و as put in place of ى.

Show Lane's original text
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 .]
Nounرَأْيَةٌ1 sense

Core sense — a banner, a standard of an armygenerated

1

Originally with ء, but the Arabs prefer to omit it, saying رَايَةٌ; and some say it has not been heard with ء. Az says the Arabs did not pronounce it with ء; according to Lth its radical letters are رىى. See also the root رى.

A banner, or standard, of an army; plural رَايَاتٌ.

Show Lane's original text
, 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 .]
Nounرُؤْيَةٌ3 senses · 1 main

Core sense — sight, the seeing of the eye; also seeing with the mindgenerated

1

A maṣdar of رَأَى, and also a substantive; as a substantive it means the sight of the eye, as does رَأْىٌ; and according to the M and K it is of the mind also, like رَأْىٌ. Plural رُوًى.

1.1

See also رِئْىٌ.

1.2

Also the phase of the moon.

Show Lane's original text
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.) See also رِئْىٌ [Also The phasis of the moon.]
Nounرُؤْيَا1 sense

Core sense — a dream, a vision in sleepgenerated

1I dreamt good dreams of you—رَأَيْتُ عَنْكَ رُؤًى حَسَنَةً

A dream, or vision in sleep. With ء, of the measure فُعْلَى, without tenween, that is, imperfectly declinable, because the ا is the sign of the feminine gender; also pronounced رُويَا without ء; and رُيَّا [which is irregular, like رُىٌّ for رِىٌّ], mentioned by El-Fárisee on the authority of Abu-l-Hasan; and رِيَّا, heard by Ks from an Arab of the desert.

According to most of the lexicologists it is synonymous with حُلْمٌ; or this word means a good dream and the other the opposite. Lth says it has no plural, but according to others its plural is رُؤًى, with tenween.

Show Lane's original text
, (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.)
Nounرُءَآءٌ1 sense

Core sense — aspect, look, outward appearancegenerated

1

See رِئْىٌ, in two places.

Show Lane's original text
: see رِئْىٌ , in two places.
Nounرِئَآءٌ4 senses · 1 main

Core sense — hypocrisy, ostentation; also a facing of one anothergenerated

1

A maṣdar of form 3; in the S it is said to be a substantive.

1.1a party, or company, of men facing one another—قَوْمٌ رِئَآءٌ
their tents, or houses, are facing one another—بُيُوتُهُمْ رِئَآءٌ
their places of alighting, or abode, are opposite one another—مَنَازِلُهُمْ رِئَآءٌ
1.2the houses of the people are as far as the eye reaches, where we see them—دُورُ القَوْمِ مِنَّا رِئَآؤٌ

Here "them" means the people.

1.3they are as many as a thousand in the sight of the eye—هُمْ رِئَآءُ أَلْفٍ
Qur’ānic occurrences رِئَآء
2:264
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَـٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ

O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.

4:38
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا

Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is!

8:47
وَلَا تَكُونُوا۟ كَٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِم بَطَرًا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۚ وَٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah: For Allah compasseth round about all that they do.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
an inf. n. of 3 [q. v.]. (M. [Said in the S to be a subst.]) [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.) 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.) And هُمْ رِئَآءُ أَلْفٍ They are as many as a thousand in the sight of the eye. (K, * TA.)
Nounرَئِىٌّ4 senses · 2 main

Core sense — a jinnee that presents himself to a man; a great serpent; cloth spread for salegenerated

1he has a jinnee, or genie—لَهُ رَئِىٌّ

This word and رِئِىٌّ: a jinnee, or genie, that presents himself to a man and shows him, or teaches him, divination or enchantment or the like; or a jinnee whom a man sees; or, according to Lh, one whom a person loves and with whom he becomes familiar; or a jinnee that is seen and loved; or the second word means one that is loved, and the first some other than this; or the first 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 the one he follows; or from the saying فُلَانٌ رَئِىُّ قَوْمِهِ, meaning رَأْيِهِمْ صَاحِبُ, that is: such a one is the counsellor, or adviser, of his people, or party. Sometimes it is pronounced رِئِىٌّ.

with him is a jinnee, or genie—مَعَهُ رِئِىٌّ
in him is a touch, or stroke, from the jinn—بِهِ رَئِىٌّ مِنَ الجِنِّ

Meaning مَسٌّ.

1.1

Both words also mean a great serpent that presents itself to a man's sight, so called as being likened to a jinnee; or because they assert that the serpent is a transformed jinnee, and for that reason they call it شَيْطَانٌ and جَانٌّ.

1.2

Aboo-ʿAlee: a garment, or piece of cloth, that is spread out for sale.

2

For the first word see also رَأْىٌ, of which it is an ism jamʿ.

Show Lane's original text
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, رَأْيِهِمْ صَاحِبُ [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.) 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.) And A garment, or piece of cloth, that is spread out for sale. (Aboo-'Alee, M, K.) For the former word, see also رَأْىٌ [of which it is a quasi-pl. n.].
Nounرُئِىٌّ1 sense

Core sense — a jinnee that presents himself to a mangenerated

1

See رِئْىٌ, for which it is apparently a mistranscription.

Show Lane's original text
: see رِئْىٌ [for which it is app. a mistranscription].
Nounرِئِىٌّ1 sense

Core sense — a jinnee that presents himself to a mangenerated

1

See رَئِىٌّ.

Show Lane's original text
: see رَئِىٌّ .
Nounرُؤَيَّةٌ1 sense

Core sense — a little dream, or vision in sleepgenerated

1

Diminutive of رِئَةٌ; also pronounced رُوَيَّةٌ.

Show Lane's original text
dim. of رِئَةٌ , q. v.; also prounced رُوَيَّةٌ . (T.)
Nounرَأّٓءٌ1 sense

Core sense — a man who sees muchgenerated

1a man who sees much—رَأَّءٌ
Show Lane's original text
, or رَأَّءٌ , A man (M) who sees much. (M, K.)
Nounرَآءٍ2 senses

Core sense — seeing, one who sees; also still, motionlessgenerated

1

Ism fāʿil of رَأَى: seeing, and the like.

2

Still, or motionless; and so also رَاهٍ.

Show Lane's original text
[act. part. n. of رَأَى ; Seeing: &c. ] Still, or motionless: as also رَاهٍ . (TA.)
Nounأَرْأَى1 sense

Core sense — more, or most, apt, fit, proper, or worthygenerated

1I am more, or most, apt to do that—أَنَا أَرْأَى أَنْ أَفْعَلَ ذٰلِكَ
he is the most apt of them to do that—هُوَ أَرْآهُمْ لِأَنْ يَفْعَلَ ذٰلِكَ

on this sense More, and most, apt, meet, suited, fitted, fit, proper, competent, or worthy.

Show Lane's original text
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.)
Nounتَرْئِيَةٌ4 senses · 1 main

Core sense — beauty of aspect; also a slight discharge a woman sees after menstruationgenerated

1

The maṣdar of form 2.

1.1

As a substantive, not a maṣdar: beauty, or goodliness; beauty of aspect. See also رِئْىٌ.

1.2

This word, and تَرِيَّةٌ and تِرِيَّةٌ — the first of these two being irregular — mean a slight yellowness and dinginess which a woman sees after washing herself in consequence of menstruation.

What appears in the days of menstruation is termed حَيْضٌ [apparently for دَمُ حَيْضٍ], not تريّة.

Or: a little yellowness or whiteness or blood which a woman sees on the occasion of menstruation. Or, as some say, تَرَيَّةٌ means the piece of rag by which she knows her state of menstruation from her state of purity; it is from الرُّؤْيَةُ.

1.3

See also what next follows.

Show Lane's original text
inf. n. of 2. (AZ, T, S.) [Also,] as a subst., not an inf. n., (M,) Beauty, or goodliness; beauty of aspect. (M, K.) [See also رِئْىٌ .] 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.) See also what next follows.
Nounتِرْئِيَةٌ1 sense

Core sense — a man who practises evasions, shifts, or artificesgenerated

1

Ibn-Buzurj: a man who practises evasions, shifts, wiles, or artifices; and so also تَرْئِيَةٌ.

Show Lane's original text
A man who practises evasions or elusions, shifts, wiles, or artifices; as also تَرْئِيَةٌ . (Ibn-Buzurj, T.)
Nounمَرْأًى2 senses · 1 main

Core sense — sight, view; the place where one sees a thinggenerated

1

See رِئْىٌ.

1.1he is where I see him and hear him—هُوَ مِنِّى مَرْأًى وَمَسْمَعٌ

Sb: these are adverbial nouns with a specifying meaning, used as though they had not such a meaning; and sometimes they said مَرًى (see the root سمع).

he is where I see him and hear him—مَرْأًى وَمَسْمَعًا
such a one is where I see him and hear what he says—فُلَانٌ مِنِّى بِمَرْأًى وَمَسْمَعٍ
Show Lane's original text
: see رِئْىٌ 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.)
Nounمُرْأًى1 sense

Core sense — long in the muzzle, said of a camel's headgenerated

1

Applied to a camel's head: long in the خَطْمٍ [or muzzle], in which is تَصْوِيب [that is, a bending down] — in the CK, wrongly, تَصْوِيتٌ — or in which is the like of التَّصْوِيب, like the form of the vessel called إِبْرِيق.

Nuseyr likens رُؤُوس مُرْأَيَات to قَوَارِير, that is, to flasks, or bottles.

ISd says: I know no verb belonging to this word, though أُرْئِى seems to be its verb, nor any root to which it belongs. See form 4, at the end.

Show Lane's original text
, 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.
Nounمُرْىءٍ1 sense

Core sense — whose udder shows her to be pregnant, said of a she-camelgenerated

1

Applied to a she-camel, a ewe or she-goat, 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; and so also مُرْئِيَةٌ; and in the same way applied to a woman.

Or, applied to a ewe or she-goat: big in her udder.

Show Lane's original text
, 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.)
Nounمَرْآةٌ2 senses · 1 main

Core sense — fitness, aptness for a thing; worthiness of itgenerated

1

See رِئْىٌ, in five places.

1.1he is fit, proper, or competent for such a thing, or worthy of it—هُوَ مَرْآةٌ بِكَذَا

In the CK, wrongly, مَرْاَةٌ.

he is fit, or proper, to do such a thing—هُوَ مَرْآةٌ أَنْ يَفْعَلَ كَذَا

The same is said of two, of a plural number, and of a female.

Show Lane's original text
: see رِئْىٌ , in five places. You say also, هُوَ مَرْآةٌ بِكَذَا He 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.)
Nounمِرْآةٌ1 sense

Core sense — a mirrorgenerated

1

A mirror; originally مِرْأَيَةٌ. Plural مَرَآءٍ and مَرَايَا, the latter formed by changing the ء into ى.

It is said in the S that the first plural is used in speaking of three, and the second in speaking of many, but I see no reason for this distinction; and the Msb says that according to Az the second plural is a mistake, but I do not find this in the T.

Show Lane's original text
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.])
Nounمُرَآءٍ1 sense

Core sense — a hypocrite, one who makes a show of his deedsgenerated

1

Ism fāʿil of form 3: a hypocrite, and the like; plural مُرَاؤُونَ.

Show Lane's original text
[act. part n. of 3, q. v.:] A hypocrite: [&c.:] (T, S: *) pl. مُرَاؤُونَ . (S.)