أَرَيْتُهُ الشَّىْءَ

, (IAar, T, S, M, K,) originally أَرَأَيْتُهُ, (S,) verbal noun إِرَاءَةٌ (Sb, IAar, T, M, K) and إِرَايَةٌ (IAar, T) and إِرَاءٌ, (Sb, IAar, T, M, K,) [the last originally إِرْأَاءٌ,] the ة in the first verbal noun being a substitute [for the suppressed أ, and in like manner in the second], and the last verbal noun being without any substitution, (Sb, M,) [I made him to see the thing; i. e. I showed him the thing:] you say, أَرَيْتُهُ الشَّىْءَ فَرَاهُ [I showed him the thing, and he saw it[. (S.) See also 8. Aboo-'Amr read أَرْنَا مَنَاسِكَنَا, [in the Qur'an, 2:122, 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 اللّٰهُ بِفُلَانٍ, meaning God showed men by [the example of] such a one punishment and destruction: (K:) or God showed by [the example of] such a one that which would cause his enemy to rejoice at his misfortune: a saying of the Arabs: (T in article 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 example 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 Qur'an, 4:106, لِتَحْكُمَ بَيْنَ النَّاسَ بِمَا أَرَاكَ اللّٰهُ; (M, Bd;) for here it has but two objective complements, namely, the ك in اراك, and the suppressed pronoun هُ in أَرَاكَهُ: it is in this instance from الرَّأْىُ in the sense of الإِعْتِقَادُ: (M:) the meaning is, [That thou mayest judge between men] by means of that which God hath taught thee, synonym 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.

-A2- أَرْأَى [as an intrans. v., preserving the original form, verbal noun إِرْاءٌ, as below,] He looked in the mirror; (T, K;) and so فِى المِرْاةِ ↓ تَرَأَّى and فِيهَا ↓ تَرَاءَى: (T, M, K:) or ↓ تَرَاءَى signifies he (a man) looked at his face in the mirror or in the sword: (S:) and فِى المَاءِ ↓ تَمَرْأَى he looked at his face in the water; the doing of which is forbidden in a trad; of the measure تَمَفْعَلَ [from المِرْاةُ]; 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 يُرْيءِىبِعَيْنَيْهِ, (TA,) and يُرَأْرِيءٌ 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:) verbal noun إِرْاءٌ. (K, TA. [The verbal noun is mentioned with this signification, in the K, apparently 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 اراوءهُ فى وَجْهِهِ وهى الحماقةُ, according to one copy of the T; in another copy of the same, الروءاه: the TA follows the former reading: but the right reading is الرَّأْوَةٌ; mentioned in the T, thus correctly written, in article رأرأ; in the S, in the present art; and in the M, in article رأو, which is its proper article, and therefore the proper article 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 رَيءِىّ, 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 according 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 الارا (i. e. الإِرْاءُ) signifies انتكاثُ خطم البَعيرِ على حَلْقِه: in another copy of the T, on the authority of En-Nadr, that الرا (a mistranscription for الإِرْاءُ) 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, مُرااتٌ (as in one copy, for مُرْأَاتٌ, i. e. مُرْاتٌ, in the other copy of the T erroneously written مُرَأاة, and in the TA مرايات): therefore the verb is evidently أُرْيءِىَ, in the pass. form, verbal noun إِرْاءٌ; and I think that the correct explanation is اِنْتَكَثَ خَطْمُهُ خِلْقَةً, apparently meaning His muzzle was thin, or lean, by nature: see article نكث: and see also مُرْأًى below.]