بدع

1 بَدَعَهُ: see 4, in two places.

A2: بَدُعَ, aor. ـُ inf. n. بَدَاعَةٌ and بُدُوعٌ, He became superlative in his kind; or it became so in its kind; (Ks, K;) in good or in evil. (Ks.) A3: بَدِعَ, aor. ـَ He was, or became, fat. (As, K.) 2 بدّعهُ, (S, K,) inf. n. تَبْدِيعٌ, (K,) He attributed to him, imputed to him, charged him with, or accused him of, innovation, or what is termed بِدْعَة; expl. by نَسَبَهُ إِلَى البِدْعَةِ [which means نَسَبَ إِلَيْهِ البِدْعَةَ]. (S, K.) 4 ابدعهُ He originated it; invented it; devised it; excogitated it; innovated it; made it, did it, produced it, caused it to be or exist, or brought it into existence, newly, for the first time, it not having been or existed before, and not after the similitude of anything pre-existing; syn. اِخْتَرَعَهُ لَا عَلَى مِثَالٍ, (S,) and اسْتَخْرَجَهُ, and أَحْدَثَهُ, (Msb,) and أَبْدَأَهُ; (K, TA; but in both without the pronoun;) as also ↓ ابتدعه; (Msb;) syn. اِبْتَدَأَهُ, and أَحْدَثَهُ, (Mgh,) and أَنْشَأَهُ, (K,) and بَدَأَهُ; (TA;) and so ↓ بَدَعَهُ, aor. ـَ (K, TA,) inf. n. بَدْعٌ; (TA;) but أَبْدَعَ is more commonly used than بَدَعَ. (TA.) You say, ابدع اللّٰهُ الخَلْقَ God created the creation, not after any similitude. (Msb.) And in the Kur [lvii. 27], we find, ↓ وَ رَهْبَانِيَّةً ابْتَدَعُوهَا And monkery which they originated, or innovated. (TA.) And you say, ↓ بَدَعَ الرَّكِيَّةَ, (IDrd, K,) inf. n. بَدْعٌ, (IDrd,) He produced, or fetched out, by his labour in digging, the water of the well; (IDrd, K;) and originated it; or made it to be for the first time, it not having been before. (IDrd.) And ابدع الرَّجُلُ The man introduced an innovation, or what is termed a بِدْعَة; [the object being understood;] as also ↓ ابتدع. (TA.) And ابدع الشَّاعِرُ The poet produced a new saying, or new poetry, not after the similitude of anything preceding. (S, * K, * TA.) b2: ابدعت الرَّاحِلَةُ, (S, K,) or الرِّكَابُ, (Ks, Mgh,) The ridden camel, or travelling camel, became fatigued, or jaded, and broke down, or perished; (Ks, S, Mgh, K;) as though doing a new thing: (Ks, Mgh:) or the former phrase, (K,) followed by بِهِ, (TA,) she limped [with him], halted, or was slightly lame: (K, TA:) or she lay down upon her breast in the road, by reason of emaciation or disease: or she ceased from going on, by reason of fatigue, or of limping, or halting, or slight lameness; as though she did a new and unaccustomed thing: (TA:) or ابداع is not without limping, or halting, or slight lameness, (K, TA,) accord. to certain of the Arabs of the desert; but, says AO, this is not at variance with the explanations given. (TA.) And أُبْدِعَ بِالرَّجُلِ The man's camel which he rode became fatigued, or jaded: (S:) or أُبْدِعَ بِفُلَانٍ (Mgh, K) such a one's camel which he rode ceased from going on, by reason of fatigue or lameness: (Mgh:) or broke down, or perished, (K, TA,) or became fatigued, or jaded, (TA,) and he became unable to prosecute his journey; (K, TA;) and his beast became so fatigued that it was left to remain where it was; or stood still with him. (TA.) [See also أُعْبِدَ بِهِ.] It is said in a proverb, إِذَا طَلَبْتَ البَاطِلَ أُبْدِعَ بِكَ [When thou seekest what is vain, or false, thou wilt be prevented from attaining thine object]. (TA.) b3: أَبْدَعَ فُلَانٌ بِفُلَانٍ (tropical:) Such a one prevented such a one from attaining his wish, (قَطَعَ بِهِ,) and abstained from aiding, or assisting, him, and did not undertake the accomplishment of his want, (Lh, K, TA,) and was not [at hand] when he thought he would be. (TA.) b4: أَبْدَعَتْ حُجَّتُهُ (tropical:) His argument, or plea, or the like, was, or became, vain, or false, or ineffectual: (Aboo-Sa'eed, K:) or was, or became, weak. (A, TA.) And أُبْدِعَتْ حُجَّتُهُ (tropical:) His argument, or plea, &c., was rendered vain, or ineffectual. (Aboo-Sa'eed, K, * TA.) أَبْدَعَ بِرُّهُ بِشُكْرِى وَفَضْلُهُ وَ إيجَابُهُ بِوَصْفِى (assumed tropical:) [His kindness has crippled my power of thanking, and his bounty, and the obligation which he has imposed, my power of description]: so in the L; but in the O and K, قَصْدُهُ [his intention] is put in the place of فضله; and in the K, وايجابه is omitted: (TA:) said when one thanks another for his beneficence, acknowledging that his thanks are inadequate to his beneficence. (K.) A2: ابدع بِالحَجِّ, and بِالسَّفَرِ, He determined, resolved, or decided, upon pilgrimage, and upon journeying. (TA.) b2: ابدع يَمِينًا He rendered an both binding, or obligatory. (IAar.) A3: ابدعوا بِهِ They beat him, or struck him. (TA.) 5 تبدّع He turned innovator. (O, K.) Ru-beh says, أِنْ كُنْتَ لِلٰهِ التَّقِىَّ الأَطْوَعَا فَلَيْسَ وَجْهَ الحَقِّ أَنْ تَبَدَّعَا [If thou be, towards God, the pious, the very obedient, it is not the right way that thou shouldst turn innovator]. (TA.) 8 إِبْتَدَعَ see 4, in three places.10 استبدعهُ He reckoned it بَدِيع [i. e. new, wonderful, unknown before]. (S, K.) بِدْعٌ i. q. ↓ بَدِيعٌ, q. v., and ↓ مُبْتَدَعٌ; (S;) [but generally used as an epithet in which the quality of a subst. is predominant; signifying] A novelty; or thing existing for the first time: (K:) and i. q. ↓ بَدِيعٌ and ↓ مُبْتَدِعٌ, a first doer; as though meaning one who has none among his fellows to share, or participate, with him in a thing, or an affair: (Msb:) pl. أَبْدَاعٌ. (Akh, S.) You say, فُلَانٌ بِدْعٌ فِى هٰذا الأَمْرِ, (S, Msb,) i. e. ↓ بَدِيعٌ, (S,) meaning Such a one is the first doer in this affair; the first who has done it. (Msb.) And hence the saying in the Kur [xlvi. 8], قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ (S, Msb, TA) Say thou, I am not the first who has been sent of the apostles: (Msb, TA:) or the meaning is, I am not an innovator among the apostles; inviting you to that to which they do not invite you; or able to do that which they were not able to do: and accord. to one reading, it is ↓ بِدَعًا; as being [a sing. epithet] like قِيَمٌ; or for ذَا بِدَعٍ [in which the latter word is pl. of بِدْعَةٌ]. (Bd.) b2: Applied to a man, (TA,) Superlative (Ks, K) in his kind (Ks) in anything; (K;) in good and in evil; (Ks;) or in knowledge, or courage, or nobility: (K:) fem. with ة: pl. of the mase.

أَبْدَاعٌ [a pl. of pauc., which is also, as is said in the L, applied to women,] and بُدُعٌ [a pl. of mult.]; and pl. of the fem. بِدَعٌ. (K.) ↓ A man liberal in disposition; syn. غَمْرٌ. (IAar, K.) b3: A full body. (K.) بِدَعٌ: see بِدْعٌ. b2: It is also pl. of بِدْعَةٌ, [both as a subst. and] as fem. of بِدْعٌ. (K.) بِدْعَةٌ An innovation; a novelty; anything originated, invented, or innovated; anything made, done, produced, caused to be or exist, or brought into existence, newly, for the first time, it not having been or existed before, and not after the similitude of anything pre-existing: (ISK:) a dissentient state or condition: (Msb:) a subst. from اِبْتِدَاعٌ, like رِفْعَةٌ from اِرْتِفَاعٌ, (Mgh, Msb,) and خِلْفَةٌ from اِخْتِلَافٌ: (Mgh:) subsequently and generally applied to an addition, or an impairment, in religion: (Mgh, Msb:) or a novelty, or an innovation, in religion, after the completion [thereof]: (S, K:) or an opinion declining, or swerving, from the right way, and an action, innovated after [the time of] the Prophet: (Lth, K:) or an action at variance with the Sunneh: (KT:) [generally a heretical innovation; or a new heresy: but] there is a بدعة not disapproved, termed بِدْعَةٌ مُبَاحَةٌ [an allowed, or allowable, innovation]; which is that whereof the goodness is attested by some principle in the law, or which is required to prevent some cause of evil; such as the Khaleefeh's seclusion of himself from the promiscuous classes of the people: (Msb:) there are two kinds of بدعة; namely بِدْعَةٌ هُدًى [an innovation of a right kind], and بِدْعَةٌ ضَلَالٍ [an innovation of an erroneous kind]. (IAth.) بَدِيعٌ i. q. بِدْعٌ, which see in three places, (S, Msb,) and ↓ مُبْتَدَعٌ; [i. e. Originated; invented; innovated; made, done, produced, caused to be or exist, or brought into existence, newly, for the first time, not having been or existed before, and not after the similitude of anything pre-existing;] (S, Msb, K;) new; wonderful; unknown before. (TA.) You say, جِئْتَ بِأَمْرٍ بَدِيعٍ Thou hast done a new thing; a wonderful thing; a thing unknown before: and ↓ أَمْرٌ بَادِعٌ signifies the same as أَمْرٌ بَدِيعٌ. (TA.) And جَآءَ بِا لبَدِيعِ, (S,) or أَتَى

بِالبَدَيعِ, (K,) said of a poet, (S, K,) He produced a new saying, or new poetry, not after the similitude of anything preceding. (TA.) And حَبْلٌ بَدشيعٌ A new rope: (AHn:) or a rope begun to be twisted, not being yet a rope, but undone, then spun, then twisted again. (K.) And زِمَامٌ بَدِيعٌ A new nose-rein of a camel. (TA.) And رَكِيَّةٌ بَدِيعٌ A newly-dug well. (TA.) [See also بَدِىْءٌ.] And بَدِيعٌ alone, A skin for wine &c.: (S:) or a new skin for wine &c.: (K:) and a new skin for water or milk: an epithet in which the quality of a subst. is predominant. (TA.) Hence the trad., إِنَّ تِهَامَةَ كَبَدِيعِ العَسَلِ حُلْوٌ أَوَّلُهُ حُلْوٌ

آخِرُهُ [Verily Tihámeh is like the skin, or new skin, of honey: the first part thereof is sweet: the last part thereof is sweet]: (S, K *:) because honey does not change in flavour, whereas milk does change. (S.) b2: Fat; as an epithet: (As, K:) pl. بُدْعٌ. (K.) A2: Also i. q. ↓ مُبْتَدِعٌ [An originator, inventor, or innovator; one who makes, does, produces, causes to be or exist, or brings into existence, newly, for the first time, and not after the similitude of anything pre-existing]: (S, K:) of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, like قَدِيرٌ in the sense of قَادِرٌ; from بَدَعَ. (TA.) [See also بِدْعٌ.] You say, اَللّٰهُ بَدِيعٌ السَّمٰوَاتِ وَالأَرْضِ God is the Creator of the heavens and the earth, not after the similitude of anything pre-existing. (Aboo-Is-hák, S. *) And hence البَدِيعُ is a name of God, meaning The Originator of the creation, according to his own will, not after the similitude of anything pre-existing. (TA.) بَدِيعَةٌ A new, and an admirable, or a wonderful, thing; and especially such in speech, or language, in poetry, and in answering, or replying: pl. بَدَائِعُ: see an ex. voce بَدِيهَةٌ.]

بَادِعٌ: see بَدِيعٌ.

مُبْتَدَعٌ: see بِدْعٌ and بَدِيعٌ, each in two places.

مُبْتَدِعٌ: see بِدْعٌ and بَدِيعٌ, each in two places.

رخص

1 رَخُصَ, aor. ـُ inf. n. رُخْصٌ, It (a thing, Msb, or a price, S, A) was, or became, cheap, low-priced, or low. (S, A, Msb, K, TA.) [Accord. to all of these authorities, this seems to be the primary signification: but Et-Tebreezee (Ham p. 47) thinks it to be from رَخْصَةٌ applied to a woman, as meaning “ soft, or tender. ”] Some say رَخَصَ also; but this is not of established authority. (MF.) b2: رَخُصَ, aor. ـُ (M, A, Msb, K,) inf. n. رَخَاصَةٌ (S, M, A, Msb, K) and رُخُوصَةٌ (S, M, Msb, K) and رُخْصَانُ, (Lth, TA,) It (a thing, K, or the body, S, Msb, or flesh, A) was, or became, soft, or tender; (S, M, A, Msb, K, TA;) and soft to the feel: (Msb:) and in like manner رَخُصَتْ said of a girl: (A:) or, said of a woman, inf. n. رُخْصَانٌ, she was, or became, soft, or tender, and delicate, or thin, in her external skin: and said of a woman's fingers, they were, or became, soft, or tender: but when said of a plant, inf. n. رَخَاصَةٌ, it was, or became, soft, flaccid, or easily or quickly broken: (Lth:) [and said of a twig, or rod, it was, or became, fresh, or succulent, and soft, or tender: see رَخْصٌ.]2 رُخِصَ لَهُ فِي كَذَا, inf. n. تَرْخِيصٌ, He had indulgence, license, or facilitation, granted, or conceded, to him in, or with respect to, such a thing. (S, A, * K *) You say, رَخَّصَ الشَّرْعُ لَنَا فِي كَذَا, inf. n. as above, The law has been indulgent to us in, or with respect to, such a thing; has facilitated it to us; as also ↓ ارخص, inf. n. إِرْخَاصٌ. (Msb.) And رَخَّصْتُ فُلَاناً فِي كَذَا وَ كَذَا, [or, more commonly, لِفُلَانٍ,] I gave license, or permission, to such a one to do such and such things after my forbidding him to do them. (TA.) 4 ارخصهُ He (God, S, A, Msb, or a man, JK) made it (a thing, Msb, or a price, S, A) cheap, low-priced, or low. (JK, S, A, Msb, K.) رَخَّصَهُ, in this sense, is not known. (Msb.) b2: Also He found it to be cheap, low-priced, or low. (K.) b3: Also, (K,) or ↓ ارتخصهُ, (S, A,) He bought it cheap, or at a low price. (S, A, K.) b4: See also 2.5 ترخّص He took, or availed himself of, or allowed himself, indulgence, license, or facilitation; (A, TA;) he did not go to the utmost length; (S, Msb, K;) [he relaxed, or remitted;] in (فِي) such a thing; (S;) in affairs; (A;) or in the affair. (Msb.) You say also, ترخّص فِي حَقِهِ He took what was easily attainable, of his right, or due, and did not go to the utmost length. (A.) 8 ارتخصهُ: see 4. b2: Also, (S, Sgh, K,) or ↓ استرخصهُ, (A,) He reckoned it cheap, or lowpriced: (S, A, Sgh, K:) and ↓ the latter, he saw it, or judged it, to be so. (Lth, K.) 10 استرخصهُ: see 8, in two places.

رَخْصٌ applied to a thing, (A, K,) or to the body, (S, Msb,) and to flesh, and to a plant, (A,) Soft, or tender; (S, M, A, Msb, K;) and soft to the feel: (Msb:) and ↓ رَخِيصٌ signifies the same, (AA, M, K,) applied to a garment, or piece of cloth, (AA, K,) as also the former: (TA:) fem. of each with ة: (M, TA:) رَخْصةٌ is also applied to a girl, (A,) and to a woman, (K, TA, but omitted in the CK,) and to fingers, signifying not rigid or tough: (K:) or, applied to a woman, it signifies soft, or tender, and delicate, or thin, in her external skin: and applied to a woman's fingers, soft, or tender: but رَخْصٌ applied to a plant, soft, flaccid, or easily or quickly broken: (Lth, TA:) and applied to a twig, or rod, fresh, or succulent, and soft, or tender: (Msb:) the pl. of رَخْصٌ is رِخَاصٌ: (Msb:) and that of رَخْصَةٌ is رَخَائِصُ, which is irreg. [as such, but reg. as pl. of ↓ رَخِيصَةٌ]; (K, TA;) occurring in poetry. (TA.) You say, هُوَ رَخْصُ الجَسَدِ He is soft, or tender, in body. (S.) And اِمْرَأَةٌ رَخْصَةُ البَدَنِ A woman soft, or tender, in body. (IDrd, TA.) رُخْصٌ [see 1, of which it is the inf. n., in the first of the senses explained above. b2: Also The act of making cheap;] a subst. from أَرْخَصَهُ in the first of the senses here assigned thereto. (Msb.) رُخْصَةٌ (S, A, Msb, K) and رُخُصَةٌ (A, Msb, K) Indulgence, license or facilitation; (S, A, Msb, K;) in an affair: (S, A, Msb:) pl. رُخَصٌ (A, Msb) and رُخْصَاتٌ and رُخَصَاتٌ and رُخُصَاتٌ. (Msb.) You say, لَكَ فِى هٰذَا رُخْصَةٌ [Thou hast, or shalt have, in, or with respect to, this, indulgence, license, or facilitation]. (A.) b2: (tropical:) Indulgence granted, or conceded, by God to his servant, in a matter which He alleviates to him. (A, K.) b3: [(assumed tropical:) An ordinance of indulgence; such as the shortening of prayer in travelling, and the like: pl. رُخَصٌ, of which we have an ex. in the following trad.:] اَللّٰهُ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ كَمَا يُحِبُّ

أَنْ تُؤْتَى عَزَائِمُهُ [(assumed tropical:) God loveth that his ordinances of indulgence be performed, like as He loveth that his obligatory ordinances be performed]. (A.) b4: (tropical:) A portion, or share, of water: (A:) or a time, or turn, in drinking. (K.) رَخِيصٌ A cheap, or low-priced, thing; (Msb;) a low price. (S, A.) A2: (tropical:) A quick death. (Lth, A, K.) A3: See also رَخْصٌ, in two places. b2: (tropical:) Soft, without strength or sturdiness, and without endurance: or stupid, dull, wanting in intelligence; syn. بَلِيدٌ. (TA.)

وجد:
لو وجدَ: لو استطاع ذلك (البربرية 519:2): دسَّ له إن أهل الدولة مضطربون على سلطانهم ومستبدلون به لو وجدوا (المقري 248:2): وقد كان يغوص في الأرض لو وجد لشدّة ما حل به عما سمع ورأى بحذف بلاغي تقديره لو وجد إلى ذلك سبيلاً.
وجد: عانى، قاسى (شراً)، وعلى سبيل المثال وجد غماً (بقطر) وجد ألماً (الكامل 13:218، النويري أسبانيا 459: وجد في نفسه غماً شديداً (دي ساسي كرست 139:1)
ليت هنداً أنجزتنا ما تعد ... وشفت أنفسنا مما نجد
(بدرون 9:291): وجد حرارة ففصد بمبضع مسموم فمات. وفي (الحُلل 7): فشكوا إليه ما يجدونه من ذلك (كليلة ودمنة 3:254): فلما سمع الملك ذلك سرّى عنه ما كان يجده في الغم. وكذلك في (10:252): وكلميه بما تعلمين أنه تطيب به نفسه ويُذُهب الذي يجده، أي يزول ما يعانيه من غم وهي عبارة لم يفهمها (فريتاج). وعليه ينبغي أن تحذف ما ورد في عدد 6.
وجِد حاله: وجد نفسه، شعر أو أحس أنه في وضع معين (بقطر).
كيف تجدّك: كيف حالك؟ (معجم البلاذري).
وجد في: تكمن من، تألف، اشتمل على، ارتكز consisteren ( همبرت 93).
يجد تصحيف يوجد: عند (المقدسي في معجم الجغرافيا).
وجّد: حضر، هيأ (همبرت 2 - الجزائر - هلو).
أوجد: ابتكر (بقطر) inventer.
تواجد: زاح (ابن بطوطة 158:3) se
Lamenter ( كان يعظ المؤمنين في أيام الجمع وكان جمع غفير منهم يطلب الغفران أمامه حالقين رؤوسهم وهو يتواجدون). وفي (ابن طفيل 4:181): فشرع أسأل (اسم شخص) في الصلاة والقراءة والدعاء والبكاء والتضرع والتواجد.
تواجد: ندم على ذنوبه، تاب إلى الله، انسحق قلبه se repentir ( الترجمة العربية لأسفار موسى الخمسة السامرية 6:6 سِفْر التكوين): وتواجد الله لما صنع الناس في الأرض (7).
تواجد: كان في نشوة الافتتان والذهول
(ديوان ابن الفارض) (جي. جي شولتز): وإذا استمع وتواجد وغلب عليه الحال يزداد وجهه جمالاً ونوراً.
أنوجد: التقي، وجد نفسه setrouver، وجد نفسه في ذلك المكان أو كان فيه (بقطر).
وجْد: نشوة العشق الإلهي في أعلى حالات تدفق مشاعر الحب. ذكر (بربروجر 278) هذه الكلمة وجمعها على مواجد. ووردت أيضاً عند (دي سلان المقدمة 84:1، ملاحظات ومقتطفات 366:12، 377، المقدمة 6:171 و 164:2). هنا جمعت على مواجيد (المقري 571:1).
وجد على والجمع مواجد: إن هذا الجمع يستعمل، أيضاً، في حالات الغضب (مع حرف الجر على) (البربرية 2:555:2): وقد ذهب مواجد السلطان بالأندلس عليهم وصار إلى جميل رأيه فيهم إذ هكذا ينبغي أن تقرأ هذه الجملة (مع طبعة بولاق) بدلاً من مواجة!. حطّ وجده في: زاد النيران اشتعالاً، شرع، في القضية، بحرارة، اهتم بفلان جداً (بقطر).
وحدة: أنظر وحدة بالحاء عند (بقطر).
وحدات: ميكال للحنطة يستخدم في مدينة وحدة في أفريقيا (البكري 5:87): ومدُ وجدة يسمى بالوجدات.
وجدان: في (محيط المحيط): (مصدر وعند الصوفية مصادفة الحق تعالى). وفي (المقدمة 177:1 و185:12 و70:111): نشوة، ذهول، شطح، إعجاب شديد.
وجدان: في (محيط المحيط): (وفي اصطلاح غيرهم فالمشهور انه النفس وقواها الباطنية). أنظر (المقدمة 9:370:2): إناء نشهد في أنفسنا بالوجدان الصحيح وجود ثلاثة عوالم. وقد ترجمها (دي سلان ب: اعتقاد conviction) .
وجود: الوجود خلاف العدم (عبد الواحد 8:212).
وجود: الذي هو موجود (الملابس 4:282).
وجود: طبيعة الأشياء (البربرية 8:1 و 14:1).
وجود: إجراء، إنجاز realization ( دي ساسي دبلوماسية 486:9): المصالح التي يعم نفعها ويحسن في الوجود وقعها.
وجود: أنظر (المقري 571:1 لمعرفة معنى كلمة وجود عند الصوفية في التعريفات).
في (فوك) ورد ذكر أُنيّة = esse اللاتينية (أنظرها في الجزء الأول من ترجمة هذا المعجم في كلمة إنْ).
وجود: غاب عن الوجود: أنظر كلمة غيب في الجزء السابع من ترجمة هذا المعجم.
خطر في وجودي السفر: عنّ لي أو عرض لي أن أبادر إلى السفر (ألف ليلة. برسل 6:4).
وجود: ثروة، غنى، يُسر opulence ( رياض النفوس 78) (أعتقد انه كان قادراً على إطعام القديس لأنه كان له وجود).
استاد الوجود: مدرس جليل القدير وهو وصف يصف به الأتراك مَنْ كان بهذه المرتبة ويقولون صاحب وجود أيضاً (مرسفيج 1:6 و17، عدد 39)، أي شخص له مقام عال.
وجادة: في (محيط المحيط): (والوجادة عند المحدثين أن نجد أحاديث بخط يعرف كاتبه. يقال هذا حين يقرأ أحد الناس مجموعة من الأحاديث كتبها طبيب. إلا أن محتواها لم
ينقل شفاهاً ولا (بالإجازة) ( ijâza) . في هذه الحالة ينبغي أن لا يقال أخبرنا بل وجدتُ أو قرأتُ. (إضافات على المقري 2:834:1) (لوحظ أن حرف العلة في الكلمة الأولى، أي وجادة، قد وردت بالفتح في -محيط المحيط- خلافاً لسبرنجر). إن هذه الكلمة ترد أيضاً في أمر آخر غير الأحاديث؛ وبناءً على ذلك فأن معنى أنشد من وجادة يتعلق، بالشعر، الغزلي خاصة، في مواضع مرت على الرواة في أوقات متفرقة لا يتذكرون زمنها أو مواضعها أو عناوينها أو في مجاميع لم تعد في حوزتهم (المقري 281:3 و7:322).
واحد. أنا للشيء واحد أي قادر عليه (محيط المحيط).
واجد: في الحديث عن الخالق تعالى يقال: عالمٌ علماً مجرداً (القاموس التركي).
واجد: مستعدّ (بقطر باربييه) (هلو).
أوجد: أكثر تواتراً، أكثر تردداً (ابن العوام 3:45:1).
أوجد: غنيٌّ جداً (ابن جبير 2:228، البربرية: 289:2).
إيجاد والجمع إيجادات: اكتشافات، مبتكرات (بقطر).
موجدة: occasion فرصة، باعث، دافع.
موجود: نستعمل في مواضع شبيهة بقولنا وكان الحرّ موجوداً أي كان الجو حاراً (ابن إياس 343) فإن الغلاء كان موجوداً أي كان هناك ارتفاع في الأسعار (أنظر 385).
موجود: متناول اليد، كان تحت اليد، كان قريب المأخذ (فريتاج كرست 8:64): واعلمي يا بنيّة إن الكحل هو الحسن الموجود، والماء هو أطيب الطيب المفقود.
موجود: نعت للخالق (ألف ليلة 14:67:2): الكائن الدائم.
موجودات الله: الكائنات التي خلقها (ابن الخطيب 32): وفي موجودات الله تُعلى عِبَرّ وأغربها عالم الإنسان لما جُبلوا عليه من الأهواء المختلفة .. الخ.
مَوجودهُ: ما يملكه، أمواله (أماري 7:347، البربرية 10:545:1) (مملوك 8:44:1:1): (موجودات المفلس: عند التجار ما بقي له من العقار والنقود والذمم) (م. المحيط).
مواجِد ومواجيد: أنظر وجدّ.

وجد

1 وَجَدَهُ, aor. ـِ and يَجُدُ, (S, L, Msb, K,) the latter of the dial. of the tribe of 'Ámir (S, L, Msb) Ibn-Saasa'ah, (MF,) and without a parallel (S, L, Msb, K) in verbs of this class, (S, L, Msb,) the و in it being dropped because it falls out in the original form of the aor. , (Msb,) both of which forms are said by several authors to apply to the verb in all its significations, though F seems to restrict the latter to two significations, (TA,) inf. n. وُجُودٌ (S, L, Msb, K) and وِجْدَان (L, Msb, K,) and إِجْدَانٌ, (IAar, L, K,) in which the و is changed into ء, (L,) and وَجْدٌ and وُجْدٌ and جِدَةٌ; (L, K;) and وَجِدَهُ, aor. ـِ (K;) but this form of the verb is not found in the lexicons, [the K only accepted,] (MF,) in the sense here assigned to it; (TA;) He found it; lighted on it; attained it; obtained it by searching or seeking; discovered it; perceived it; saw it; experienced it, or became sensible of it; (F, in the K and in the Basáïr, on the authority of Abu-l-Kásim El-Isbahánee;) namely, a thing sought, sought for or after, or desired; (S, L, K;) and simply a thing. (L.) وُجُود is of several kinds. It is The finding, &c., by means of any one of the five senses: as when one says وَجَدْتُ زَيْدًا [I found, &c., Zeyd]: and وَجَدَتُ طَعْمَهُ, and رَائِحَتَهُ, and صَوْتَهُ, and خُشُونَتَهُ, [I found, or perceived, &c., its taste, and its odour, and its sound, and its roughness]. Also, The finding, &c., by means of the faculty of appetite, [or rather of sensation, which is the cause of appetite:] as when one says وَجَدْتُ الشِّبَعَ [I found, experienced, or became sensible of, satiety]. Also, The finding, &c., by the intellect, or by means of the intellect: of which kind is one's knowing God: and here it should be observed, that وجود attributed to God is simple knowledge: (Abu-l-Kásim El-Isbahánee, cited in the Basáïr:) وَجَدَ اللّٰهُ, wherever it occurs, means God knew. (Er-Rághib, Z, &c.) i. e., in the Kur-án. (TA.) b2: وَجَدَ [He found, in the sense of] he knew [by experience]. (A, TA, &c.) [In this sense, it is a verb of the kind called أَفْعَالُ القُلُوبِ; having two objective complements; the first of which is called its noun, and the second its predicate.] Ex. وَجَدْتُ زَيْدًا ذَا الحِفَاظِ I [found, or] knew Zeyd to possess the quality of defending those things which should be sacred, or inviolable. (A.) Used in this sense, as doubly trans., its inf. n. is وَجْدَانٌ (Akh) and وُجُودٌ. (Seer.) It is also used as singly trans., as syn. with عَلِمَ. (TA.) b3: When وَجَدَ signifies he found, or lighted on, a thing after it had gone away, its inf. n. is وِجْدَانٌ. (IKtt.) b4: وَجَدَ الضَّالَّةَ, (S, A, Msb,) aor. ـِ (Msb) and يَجُدُ, (MF,) inf. n. وَجْدَانٌ (S, Msb) and لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا (Msb) [He found the stray beast]. b5: لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا, for which one also says لَمْ اجدِ, I found no means of avoiding, or escaping, that. (Kz, TA.) b6: وَجَدَ, (L,) and وَجَدَ فِى المَالِ, (Fs, T, S, L, Msb,) and وَجَدَ المَالَ وَغَيَرَهُ, (Lh, M, K,) aor. ـِ (Lh, M, L, K,) inf. n. وُجْد and وِجد and وَجْدٌ- and جِدَهٌ (Lh, T, S, M, K) and وِجْدَانٌ (T, L) an[id وُجُودٌ, (Yz,) He became possessed of wealth, or property: (T:) or he was, or became, rich; possessed of competence, or sufficiency; in no need; without wants, or with few wants; (S, M, L, K;) so as not to be poor afterwards: (L:) and he gained, acquired, or earned wealth. (Exps. of the Fs.) Hence the saying of the Arabs, وِجْدَانُ الرَّقِينِ يُغَطِّى أَفَنَ الأَفِينِ [The possession of money hides the weakness of judgment of the weak in judgment]. (T, L.) A2: وَجَدَ عَلَيْهِ, (S, L, K, &c.) aor. ـِ (Fs, M, L, K) and يَجُدُ; (M, L, K;) and وَجِدَ, as heard by Fr from certain of the Arabs; (Kzz;) inf. n. مَوْجِدَةٌ, (Fs, S, A, L, Msb, K,) by some pronounced مَوْجَدَةٌ, (Fr,) and وَجْدٌ and جِدَةٌ (L, K) and وِجْدَانٌ (Lh, S, M, L) and وُجُودٌ (Fr, Kzz) He was angry with him: (Fs, S, A, L, Msb, K) or he was angry with him with the anger that proceeds from a friend. (TA, voce عَتْبٌ.) A3: وَجَدَ بِهِ, (aor. ـِ L,) inf. n. وَجْدٌ, He loved him. (L, K.) وَجَدَ بِهَا, (A, L,) and ↓ توّجد, (A,) He loved her; (A, L;) he loved her passionately or fondly. (L.) لَهُ بِهَا وَجْدٌ He has a love [or passionate or fond love] for her. (A.) A4: وَجَدَ, [aor. ـِ ('Eyn, Fs, S, L, Msb, &c.,) and وَجِدَ, [aor. ـْ (El-Hejeree, M, K,) the latter the only form mentioned in the K, but the former is the only form generally known, (MF, TA,) and وَجُدَ, (Lh, M, L,) inf. n. وَجْدٌ, (S, L, Msb, K, &c.,) He grieved; mourned; sorrowed. (S, L, Msb, K, &c.) You say, وَجَدْتُ بِهِ, (Msb,) and لَهُ ↓ توجّدت, (S, L,) I grieved, mourned, or sorrowed, for such a one. (S, L, Msb.) Ibn-Hishám El-Lakhmee says, that in this sense وجد is not transitive: (MF:) [i. e., without a prep.].

A5: وُجِدَ, (inf. n. وُجُودٌ, A, Msb,) It existed; it became existent (A, Msb) from a state of nonexistence. (S, L, K.) 4 اوجدهُ إِيَّاهُ He (God, S, A, L) made him to find, attain, or obtain, it; (Lh, S, A, L, K;) namely, the thing that he sought, sought for or after, or desired; (S, L, K;) or a stray beast. (A.) b2: اوجدهُ He (God, S, &c.) enriched him; made him to be possessed of wealth or property; to be possessed of competence or sufficiency; to be in no need, or without wants, or with few wants. (S, A, L, K.) Ex. الحَمْدُ لِلّٰهِ الِّذِى

أَوْجَدَنِى بَعْدَ فَقْرٍ وَآجَدَنِى بَعْدَ ضَعْفٍ Praise be to God who enriched me after poverty and strengthened me after weakness. (S, L.) b3: He strengthened him after weakness; like آجَدَهُ. (K.) [But see what immediately precedes.]

A2: اوجدهُ, (inf. n. إِيجَادٌ, TA,) He (God) made it; meaning, created it; originated it; caused it to be or exist, or to come to pass; brought it into existence (S, L, Msb, K) from a state of nonexistence, (Msb,) not after the similitude of anything preëxisting. (TA.) وَجَدَهُ in this sense is not allowable. (S, L, K.) 5 توجّدهُ He complained of it; namely, sleeplessness by night, (L, K,) &c., (K,) or a particular affair. (L.) A2: See 1, in two places.6 تواجد He feigned, or made a show of, love [or passionate love]. (A.) وَجْدٌ and جِدَةٌ: see وُجْدٌ; and see 1.

وُجْدٌ and ↓ وِجْدٌ and ↓ وَجْدٌ [and ↓ جِدَةٌ &c., see 1,] (the first of which is the most chaste, IKh, MF) Richness, or competence, or sufficiency; state of being in no need, or of having no wants, or few wants: (M, L, K:) ability; capacity; power. (M, L.) b2: هٰذَا مِنْ وُجْدِى This is a result of my power, or ability. (L.) وَاجِدٌ, act. part. n of 1, Finding; or a finder; &c. (L.) b2: Rich; possessing competence, or sufficiency; in no need; without wants, or with few wants; (L;) solvent; one who finds that wherewith to pay what he owes. (A 'Obeyd, L.) Ex. لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ The solvent man's putting off the payment of his debt with promises repeated time after time makes his punishment allowable. (L, from a trad. See Mgh art. لوى.) الوَاجِدُ, as an epithet applied to God, He who has no wants. (IAth, L.) A2: هُوَ وَاجِدٌ عَلَى صَاحِبِهِ He is angry with his companion. (A.) A3: أَنَا وَاجِدٌ لِلشَّىْءِ I am able to do the thing. (Msb.) A4: هُوَ وَاجِدٌ بِفُلَانَةَ, and عَلَيْهَا, and ↓ مُتَوَجِّدٌ, He is in love [or passionately in love] with such a female. (A.) b2: وُجُدٌ is mentioned in the Towsheeh as a pl. of وَاجِدٌ; but this is strange. (TA.) مَوْجُودٌ, part. n. of وُجِدَ, Being, or existing; come to pass: (S, L, K:) or, as an irreg. pass. part. n. of أَوْجَدَهُ, caused to be, or exist; or to come to pass; brought into existence: (MF:) pl. مَوْجُودَاتٌ: which is a term applied to three kinds of things: namely, that which exists and has neither beginning nor end; and such is only God: that which exists and has a beginning and an end; as the substances of the present world: and that which exists and has a beginning but no end; as men in the world to come. (TA.) b2: [Present.] b3: مَوْجُودٌ A thing within one's power; over which one has power. (Msb.) مُتَوَجِّدٌ: see وَاجِدٌ.

رحل

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

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

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

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

A2: [The pl.]

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

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

رَحُولٌ: see رَاحِلَةٌ: b2: and رَحَّالٌ.

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

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

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

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

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

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

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

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

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

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

مِرْحَلٌ: see رُحْلَةٌ, in two places.

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

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

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