Lane's Lexicon (Edward Lane, 1863)

رَأْمٌ ذ A she-camel's young one; (T, S;) accord. to IAar: (T:) or a she-camel's young one which she affects, or to which she inclines: (M:) and, (S, M,) accord. to Lth, (T,) i. q. بَوٌّ [which has the former of the meanings above, but more commonly signifies a skin of a young unweaned camel stuffed with straw or with panic grass or with dry herbage, to which a she-camel is made to incline when her young one has died; it being brought near to the mother of a young camel that has died, in order that she may incline to it and yield her milk ]: (T, S, M, K:) or a young one to which she that is not its mother is made to incline. (T.)

فُلَانٌ رُؤْمٌ لِلضَّيْمِ ذ [evidently, I think, a mistranscription, for ↓ رَؤُومٌ, which is also written رَؤُآمٌ,] (tropical:) Such a one is abject, or ignominious; content to endure injury. . (TA.)

رِثْمٌ ذ [The antilope leucoryx, or white antelope; ] an antelope (ظَبْىٌ) that is purely white; (T, [in which only the pl. is mentioned,] S, M, K;) so accord. to As; (T, S;) and AZ says the like; (T;) inhabiting the sands: (As, T, S:) or, as some say, the young one of the ظَبْى [here app. meaning gazelle ]: the female is called رِئْمَةٌ: (M:) pl. أَرْاآمٌ (T, S, M, K) and اآرَامٌ; (M, K;) the latter pl. formed by transposition. (M.) [Whether the Hebrew XXX or or mean the same animal as the Arabic رِئْم is doubtful.] ― -b2- [Hence,] مَرَّتْ بِنَاالاآرَامُ (tropical:) The beautiful, or pretty, women passed, or went, by us: so called by way of comparison. (TA.)

رُئِمٌ ذ , (K, TA,) or الرُّئِمُ, thus accord. to Kr, with ال, (M,) i. q. الاِسْتُ [ The podex, or the anus ]: (Kr, M, K:) [said to be] the only word of its measure except الدُّئِلُ, which means “ a certain small beast. ” (M. [But see this last word.])

الرَّأْمَةٌ ذ The خَزَرة [i. e. bead, or the like, that is worn as an amulet, and ] that is [ held to be ] a cause of love, or affection. (K.)

رُؤْمَةٌ ذ Glue, with which a thing is stuck: (S:) accord. to the K, [following A'Obeyd, (see art. روم,)] it is رُومَةٌ only, without ء: but Th mentions it with ء also; and both are correct. (MF, TA.)

رُؤَامٌ ذ Slaver: (T, K:) like رُوَالٌ. (T.) [See also رُوَامٌ, in art. روم.]

رَوُومٌ ذ : see رَائِمٌ. ― -b2- Also (assumed tropical:) A ewe, or she-goat, (El-Umawee, T, S, K,) that is very familiar, (K,) that licks the clothes of him who passes by her. (El-Umawee, T, S, K.) ― -b3- See also رُؤْمٌ.

رَائِمٌ ذ , (T, M,) or رَائِمَةٌ, (S,) or both, (K,) and ↓ رَؤُومٌ, (T, S, M, K,) [but the last has probably an intensive signification,] A she-camel that loves, (T, S,) or affects, or inclines to, and keeps to, or cleaves to, (M, K,) her young one, (T, S, M, K,) or the young one of another: if she do not so, but smells it, and does not yield her milk to it, she is termed عَلُوقٌ: so says A'Obeyd, on the authority of As: (T: [see the former of the two verses cited in the first paragraph of this art.:]) the pl. of رَائِمَةٌ is رَوَائِمُ. (TA.) ― -b2- Hence, الرَّوَائِمُ signifies (tropical:) The three stones whereon the cooking-pot is placed; what are called الأَثَافِى; (T, M, K, TA;) that have remained cleaving to the ashes: (T, K:) because of their cleaving to the ashes: (M:) the ashes being as though they were their young. (T, K.)

4 أَرْأَى ذ , in one of its senses belonging to this art.: see 4 in the art. next following.

رَأْوَةٌ ذ : see the next art., in which it is mentioned in the S.

رَأَى ذ , (S, M, &c.,) for which some say رَا [suppressing the ء and the ى,] (M,) and some say رَاآءَ, (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 اـِرْءَ (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 رَاآءَةٌ, (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 ا@عْمَلُوا فَسَيَرَىا@للّٰهُ 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], اـِنِّى 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 اـِلَى 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 اـِلَى ا@لَّذِينَ 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 اـِلَى, 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 [...]

2 رَأَّيْتُهُ ذ , 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 المِرْاآةَ ↓ أَرَيْتُهُ. (M.) ― -b2- See also 3.

3 رَاآءَيْتُهُ ذ , (M, K,) inf. n. مُرَااآةٌ and رِئَاآءٌ, (M,) I faced, so that I saw, him, or it; (M, K;) as also ↓ تَرَاآءَيْتُهُ. (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,] رَاآءَى فُلَانٌ النَّاسَ, aor. يُرَائِيهِمْ, inf. n. مُرَااآةٌ, 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 رَاآءَى is a mistake: and] رَاآءَى signifies [ he acted ostentatiously; i. e.] he did a deed in order that men might see it: (Mgh:) or رِئَاآءٌ 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 رَاآءَى رَاآءَى ا@للّٰهُ 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 رِئَاآءً 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 يُرَااآهَا 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 يُرَااآهَا [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- رَاآءَيْتُهُ 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, فَاـِنْ 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 ذ , (IAar, T, S, M, K,) originally أَرَأَيْتُهُ, (S,) inf. n. اـِرَاآءَةٌ (Sb, IAar, T, M, K) and اـِرَايَةٌ (IAar, T) and اـِرَاآءٌ, (Sb, IAar, T, M, K,) [the last originally اـِرْأَاءٌ,] 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 فَرَاآهُ [ 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 ا@للّٰهُ 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 ا@للّٰهُ; (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 الاـِعْتِقَادُ: (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. اـِرْاآءٌ, as below,] He looked in the mirror; (T, K;) and so فِى المِرْاآةِ ↓ تَرَأَّى and فِيهَا ↓ تَرَاآءَى: (T, M, K:) or ↓ تَرَاآءَى signifies he (a man) looked at his face in the mirror or in the sword: (S:) and فِى المَاآءِ ↓ تَمَرْأَى he looked at his face in the water; the doing of which is forbidden in a trad; of the measure تَمَفْعَلَ [from المِرْاآةُ]; 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. اـِرْاآءٌ. (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 اآراؤهُ 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 الاراآ (i. e. الاـِرْاآءُ) signifies انتكاثُ خطم البَعيرِ على حَلْقِه: in another copy of the T, on the authority of En-Nadr, that الراآ (a mistranscription for الاـِرْاآءُ) 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, مُراآاتٌ (as in one copy, for مُرْأَاتٌ, i. e. مُرْاآتٌ, 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. اـِرْاآءٌ; 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 المِرْاآةِ ذ : see 4, in the former half of the paragraph. ― -b2- ترأّى لِى: see the paragraph here following.

6 تَرَاآءَوْا ذ They saw one another: (M, K:) dual تَرَاآءَيَا. (TA.) And تَرَاآءَى 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 تَرَاآءَيْنَا We met and saw each other. (A'Obeyd, T.) See also 3, first sentence. It is said in a trad, (T,) لَاتَرَااآنَاراهُمَا, [for تَتَرَااآ, 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- تراآءى لِى He addressed, or presented, himself [ to my sight, or] in order that I might see him; as also لى ↓ ترأّى. (M, K.) And تراآءى لَهُ شَىْءٌ مِنَ الجِنِّ [ Somewhat of the jinn, or genii, presented itself to his sight ]. (S.) ― -b3- تراآءى النَّخْلُ The palm-trees showed the colours of their unripe dates. (AHn, M, K.) ― -b4- تَرَاآءَيْنَا 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- تَرَاآءَيْنَا فِىالأَمْرِ or تراآءينا الأَمْرَ: see 8. ― -b7- هُوَ يَتَرَاآءَى 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 اِرْتَاآهُ ذ [is syn. with رَاآهُ as signifying He saw him, or it, with the eye; and also, with the mind ]: see 1, first sentence: or it is [syn. with رَاآهُ 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 ↓ تَرَاآءَيْنَا [i. e. تراآءينا فِيهِ] or تَرَاآءَيْنَاهُ, (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 اِرْتَاآهُ وَا@عْتَقَدَهُ [ He saw it with his mind, looked into it, examined it, or considered it, and believed it ]. (Mgh.)

10 استراآهُ ذ 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 الرِّئَاآءُ [inf. n. of 3]; like as you say, يُسْتَحْمِقُ, and يُسْتَعْقَلُ. (AA, S.)

Q. Q. 2 تَمَرْأَى ذ : see 4, in the former half of the paragraph.

رَأْىٌ ذ 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 ا@رْتَاآهُ,) and believed: (Mgh:) [ a tenet: ] also intelligence: and forecast: and skill in affairs: (Msb:) [and hence it often means counsel, or advice: ] pl. أَرْاآءٌ (T, S, K &c.) and اآرَاآءٌ, (S, M, K,) the latter formed by transposition, [being for أَأْرَاآءٌ,] (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 أَرُاآهُ [ 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.) ― -b2- See also the next paragraph.

أَتَاهُمْ حِينَ جَنَّ رُؤْىٌ ذ 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 ذ , (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 ↓ رُؤَاآءٌ and ↓ مَرْاآةٌ 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 ↓ رُؤَاآءٌ, M) signify beauty of aspect or outward appearance; (M, K;) or so does this last; (T, S;) [and so رُوَاآءٌ, with و, mentioned in the S in art. روى, and there explained as syn. with مَنْظَرٌ;] and ↓ مَرْاآةٌ signifies aspect, or outward appearance, absolutely, (M, K, *) whether beautiful or ugly: (M:) or this (مراآة) 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 المَرْاآةِ and ↓ المَرْأَى [ A woman beautiful of aspect ]; like as you say حَسَنَةُ المَنْظَرَةِ and المَنْظَرِ: (T, S:) and فُلَانٌ حَسَنٌ العَيْنِ ↓ فِى مَرْاآةِ Such a one is beautiful in aspect: and it is said in a prov., ↓ تُخْبِرُ عَنْ مَجْهُولِهِ مَرْاآتُهُ His outward appearance indicates [what would otherwise be his unknown character, meaning,] his inward state. (S.) [See also تَرِئيَةٌ]

رِئَةٌ ذ (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 ذ 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 رَاآوَةٌ; and in one place in the TA, written رؤاوة, and said to be like ثُمَامَةٌ, app. from the author's having found it written رُاآوَةٌ 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 اـِنَّ 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 ذ , 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 ذ 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 ذ , (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.)

رُءَاآءٌ ذ : see رِئْىٌ, in two places.

رِئَاآءٌ ذ an inf. n. of 3 [q. v.]. (M. [Said in the S to be a subst.]) ― -b2- [Hence,] قَوْمٌ رِئَاآءٌ A party, or company of men, facing one another. (S.) And in like manner, بُيُوتُهُمْ رِئَاآءٌ [ Their tents, or houses, are facing one another ]. (S.) And مَنَازِلُهُمْ رِئَاآءٌ Their places of alighting, or abode, are facing, or opposite, one to another. (T.) ― -b3- And دُورُ القَوْمِ مِنَّا رِئَاآؤٌ 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 رِئَاآءُ أَلْفٍ They are as many as a thousand in the sight of the eye. (K, * TA.)

رَئِىٌّ ذ 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 ذ : see رِئْىٌ [for which it is app. a mistranscription].

رِئِىٌّ ذ : see رَئِىٌّ.

رُؤَيَّةٌ ذ dim. of رِئَةٌ, q. v.; also prounced رُوَيَّةٌ. (T.)

رَأّآءٌ ذ , or رَأَّءٌ, A man (M) who sees much. (M, K.)

رَاآءٍ ذ [act. part. n. of رَأَى; Seeing: &c. -A2- ] Still, or motionless: as also رَاهٍ. (TA.)

أَرْأَى ذ 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 أَرْاآهُمْ لِأَنْ يَفْعَلَ ذٰلِكَ He is the most apt, &c., of them to do that. (M.)

تَرْئِيَةٌ ذ 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 ذ A man who practises evasions or elusions, shifts, wiles, or artifices; as also ↓ تَرْئِيَةٌ. (Ibn-Buzurj, T.)

مَرْأًى ذ : 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 ذ , 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 ] اـِبْرِيق: (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 ذ , 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.)

مَرْاآةٌ ذ : see رِئْىٌ, in five places. ― -b2- You say also, هُوَ مَرْاآةٌ 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 مَرْاآةٌ 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.)

مِرْاآةٌ ذ A mirror: (T, S, M, K:) originally مِرْأَيَةٌ: (Msb:) pl. مَرَاآءٍ 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.])

مُرَاآءٍ ذ [act. part n. of 3, q. v.:] A hypocrite: [&c.:] (T, S: *) pl. مُرَاؤُونَ. (S.)

1 رَبَّهُ ذ , (M, K,) aor. رَبُ3َ , inf. n. رَبٌّ, (M,) [ He was, or became, its رَبّ, or lord, possessor, owner, &c.;] he possessed, or owned, it; had possession of it, and command, or authority, over it; (M, K;) namely, a thing; (K;) syn. مَلَكَهُ. (M, K.) [And in like manner, He was, or became, his رَبّ, or lord, &c.] You say, رَبَبْتُ القَوْمَ, [inf. n. as above and مَرَبَّةٌ and رِبَابَةٌ,] I ruled, or governed, the people; syn. سُسْتُهُمْ; i. e. I was, or became, over them [ as their lord, master, or chief ]. (S.) And طَالَتْ مَرَبَّتُهُمُ النَّاسَ and رِبَابَتُهُم Their ruling, or governing, the people continued long. (M, K. *) The saying of Safwán, (T, S,) on the day of Honeyn, (T,) لَأَنْ يَرُبَّنِى رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ اـِلَىَّ مِنْ أُنْ يَرُبَّنِى رَجُلٌ مِنْ هَوَازِنَ means [ Assuredly that a man of Kureysh ] should be over me (T, S) as رَبّ [or lord, &c.], and as master, or chief, having command, or authority, over me, (T,) [ is more pleasing to me than that a man of Hawázin should be lord, &c., over me. ] ― -b2- Also, (S, M, Mgh, K,) aor. رَبُ3َ , (S, M,) inf. n. رَبٌّ, (S, Mgh, M,) He reared, fostered, brought up, fed, or nourished, him; i. q. رَبَّاهُ; (S, M, Mgh, K;) namely, his child, (S,) or a child, (M, K,) either his own or another's; taking good care of him, and acting as his guardian, (M,) until he attained to puberty, or to the utmost term of youth: (M, K:) and so ↓ ربّبهُ, (Lh, S, M, Mgh, K,) or this has a more emphatic signification, (TA,) inf. n. تَربِيبٌ (Lh, M, Mgh, K) and تَرِبَّةٌ; (Lh, M, K;) and ↓ تربّبه; (S, M, K;) and ↓ ارتبّهُ: (M, K:) [in like manner, also,] ↓ رَبْرَبَ signifies he reared, fostered, or brought up, an orphan: (AA, T:) and accord. to IDrd, (M,) رَبِبْتُهُ is a dial. var. [of رَبَبْآتُهُ]: (M, K:) he says also that the verb is used in like manner in relation to the young one of an animal other than man; and he used to cite this ex.: كَانَ لَنَا وَهْوَ فَلُوٌّ نِرْبِبُهْ [ He belonged to us when he was a young weaned, or one-year-old, colt, we rearing him ]; with the letter characteristic of the aor. meksoor, to show that the second letter of the preterite is meksoor, accord to the opinion of Sb in respect of a case of this kind; and this, he says, is peculiar to the dial. of Hudheyl in this species of verb. (M, TA.) رَبَّتِ المَرْأَةُ صَبِيَّهَا, used tropically, means (tropical:) The woman patted her child repeatedly on its side in order that it might sleep. (A, TA.) [See 2 in art. ربت.] [It is said that] the primary signification of الرَّبُّ is التَّرْبِيَةُ; i. e. The bringing a thing to a state of completion by degrees. (Bd in i. l.) A poet says, (S,) namely, Hassán Ibn-Thábit, (TA,) مِنْ دُرَّةٍ بَيْضَاآءَ صَافِيَةٍ حَائِرُ البَحْرِ ↓ مِمَّا تَرَبَّبَ [ Than a white, clear, pearl, of those which the depth of the sea has brought to maturity ]; meaning a pearl which the shell has reared, or brought to maturity in the bottom of the water. (S, TA.) And the phrase لَكَ نِعْمَةٌ تَرُبُّهَا occurs in a trad., meaning [ Thou hast wealth ] which thou preservest, and of which thou takest care, and which thou fosterest like as the man fosters his child. (TA.) ― -b3- [Hence,] المَطَرُ يَرُبُّ النَّبَاتَ وَالثَّرَى The rain causes the plants, or herbage, and the moisture [ of the earth ] to increase. (M.) And السَّحَابُ يَرُبُّ المَطَرَ The clouds collect and increase the rain. (M.) And رَبَّ, (T, S, M, K, TA,) aor. رَبُ3َ , inf. n. رَبٌّ and رِبَابٌ and رِبَابَةٌ; (Lh, M, TA;) and ↓ ربّب; (M, TA;) (tropical:) He increased, (M, K, TA,) or rightly disposed, and completed, (T, S,) a benefit, or benefaction. (T, S, M, TA.) ― -b4- رَبَّ الأَمْرَ, (M, Msb, K,) aor. رَبُ3َ , inf. n. رَبٌّ (M, Msb) and رِبَابَةٌ, (M,) (tropical:) He put the affair into a right, or proper, state; adjusted it, arranged it, ordered it, or rightly disposed it; (M, K;) and established it firmly: (M:) or he managed, conducted, or regulated, the affair: (Msb:) [perhaps from رَبَّ signifying “ he reared, ” &c.; but more probably, I think, from what next follows.] ― -b5- رَبَّ, (T, S, M, K,) aor. رَبُ3َ , (T, M,) inf. n. رَبُّ (T, M, K) and رُبٌّ; (K) and ↓ ربّب; (M;) He seasoned a skin (T, S, K) for clarified butter (T, S) with رُبّ [i. e. rob, or inspissated juice ], (T, S, K,) of dates, (TA,) which imparts a good odour to it, (S, TA,) and prevents the flavour and odour of the butter from being spoiled: (TA:) or he seasoned a skin with رُبّ, and a jar with tar or pitch: or, as some say, رَبَبْتُهُ signifies I smeared it over, and prepared it properly. (M.) ↓ رَبَّ and ↓ ربّب, (K,) or the latter, but the former also is allowable, (M,) (tropical:) He made oil, or ointment, good, and sweet, or fragrant, or he perfumed it, (M, K, * TA,) accord. to Lh, by infusing in it jasmine or some other sweet-smelling plant. (M, TA.) See also مُرَبَّبٌ, below. ― -b6- رَبَّ also signifies He collected, or congregated, (K, TA,) people: (TA:) [and so, probably, ↓ ربّب: see رَبَبٌ.] You say, فُلَانٌ يَرُبُّ النَّاسَ Such a one collects, or congregates, to him the people. (T, S, M.) -A2- رَبَّ, aor. رَبِ3َ : see 4 -A3- رَبَّتْ, (Lh, M, K,) aor. رَبُ3َ , (so in the M,) or رَبِ3َ , (MF, TA,) inf. n. رَبٌّ, (M, TA,) or رِبَابٌ, (S, K, [in each of which this is mentioned as the inf. n. whence the epithet رُبَّى,]) said of a ewe or she-goat, She brought forth: (Lh, M, K:) or, as some say, she conceived: or, accord. to some, there is no verb to the epithet رُبَّى: (M:) AZ says that it has no verb: (Msb:) [but] ↓ رِبَابٌ is an inf. n. used in relation to a ewe or she-goat as meaning her being in the state of such as is termed رُبَّى [q. v.]: (S, M, * Msb, * K: *) and in relation to a she-camel, as in the ex. cited by Munteji' Ibn-Nebhán to As, حَنِينَ أُمِّ البَوِّفِى رِبَابِهَا [ The yearning cry of the mother of the young camel in the time of her having recently brought forth ]: (S:) and used also in relation to a woman as meaning her having recently brought forth: or her state within two [...]

2 ربّب ذ : see 1, in five places. ― -b2- [Also He preserved with رُبّ, i. e., rob, or inspissated juice: see مُرَبَّبٌ.]

4 اربّ بِالمَكَانِ ذ , (T, M, A, K, *) inf. n. اـِرْبَابٌ; (T;) and ↓ رَبَّ, (M, K,) aor. رَبِ3َ ; (MF, TA;) He remained, stayed, dwelt, or abode, in the place, (T, M, A, K, *) not quitting it; (T;) like أَلَبَّ: (T, A:) and the former, [or each,] he kept, or clave, to the place. (M.) And اربّتِ الاـِبِلُ بِالمَوْضِعِ (T,) or بِمَكَانِ كَذَا, (S,) The camels kept, or clave, (T, S,) to the place, (T,) or to such a place, and remained in it. (S.) And اربّت النَّاقَةُ, (S,) or اربّت النَاقة بِالفَحْلِ, and بِوَلَدِهَا, (M,) The she-camel kept to the stallion, (S, M,) and to her young one, (M,) and affected it. (TA.) And اربّت السَّحَابَةُ (S, M, A) بِأَرْضِهِمْ (A) (tropical:) The cloud continued raining [ in their land ]. (S, * M.) And اربّت الجَنُوبُ (assumed tropical:) The south, or southerly, wind continued. (T, S.) ― -b2- الاـِرْبَابُ also signifies The drawing near, or approaching, (S, M, K,) a thing, (S, M,) of any kind. (M.)

5 تربّب الأَرْضَ ذ , (M, A, K,) and الرَّجُلَ, (M, K,) He asserted himself to be the ربّ [or lord, &c.,] of the land, (M, A, K,) and of the man. (M, K.) ― -b2- See also 1, in two places, in the former half of the paragraph. -A2- تربّبوا They collected themselves together, or congregated; or they became collected or congregated. (S.)

6 ترابّوا ذ They united in a confederacy, league, or covenant. (M, TA.) [App. from the fact of some confederates dipping their hands into رُبّ: see رِبَابٌ.]