عصم

1 عَصَمَ, aor. ـِ (K, TA,) inf. n. عَصْمٌ, (TA,) i. q. مَنَعَ [as meaning He, or it, prevented, or hindered: or, as is generally the case, defended, or protected]: (K, TA:) this is [said to be] the primary signification: (TA: [but see عِصْمَةٌ]) and he, or it, preserved, or kept; syn. وَقَى: (K, TA:) and it withheld (أَمْسَكَ) a thing. (TA.) One says, عَصَمَهُ الطَّعَامُ [for عَصَمَهُ مِنَ الجُوعِ] The food prevented him, or defended him, (مَنَعَهُ,) from being hungry. (S, K.) And عَصَمَهُ اللّٰهُ, (Mgh, Msb, TA,) aor. as above, (Msb, TA,) inf. n. عِصْمَةٌ, (Mgh,) or this is a simple subst., (Msb,) and the inf. n. is عَصْمٌ, (TA,) God defended, or protected, him; (TA;) or preserved him; (Mgh, Msb, TA;) مِنَ السُّوْءِ [from evil], (Mgh,) or مِنَ المَكْرُوهِ [from what was disliked, or hated]. (Msb.) And عَصَمْتُهُ I [defended, or protected, him; or] preserved him. (S.) b2: And [hence,] عَصَمَ القِرْبَةَ, (K, TA,) aor. ـِ inf. n. عَصْمٌ, (TA,) He put, or made, to the water-skin, an عِصَام; (K, TA;) as also ↓ أَعْصَمَهَا: (ISk, S, K, TA:) or the latter signifies, (TA,) or signifies also, (K,) he bound it with the عِصَام, (K, TA,) i. e. the [tie called] وِكَآء [which is bound round its head to confine the contents]. (TA.) A2: عَصَمَ إِلَيْهِ: see 8.

A3: عَصَمَ, aor. ـِ (S, K,) inf. n. عَصْمٌ, (S,) signifies also اِكْتَسَبَ [i. e. he gained, or earned; or he sought means of subsistence]. (S, K.) A4: عَصَمَ ثَنِيَّتَهُ الغُبَارُ means The dust stuck to his central incisor; like عَصَبَ [q. v.]. (TA.) A5: عَصِمَ, aor. ـَ (K, TA,) inf. n. عَصَمٌ, (S, * TA,) said of a gazelle, and of a mountain-goat, [and app. of a horse,] He was such as is termed أَعْصَمُ. (K, TA.) 4 اعصم He exerted his strength, and laid hold, or fast hold, upon a thing, or clung to it, lest his horse, or his camel, should throw him down; [or rather اعصم بِشَىْءٍ has this meaning, or he laid hold, or fast hold, upon a thing, or clung to it;] and in like manner one says بِهِ ↓ اعتصم, and به ↓ استعصم; (S;) بِهِ ↓ اعتصم is said by Er-Rághib, to signify thus; whence, in the Kur [iii. 98], بِحَبْلِ اللّٰهِ ↓ وَاعْتَصمُوا [expl. in art. حبل]: (TA:) and [hence, likewise,] اعصم بِحَبْلِهِ signifies تَمَسَّكَ بِهِ [meaning He held fast by his corenant]. (Mgh.) One says also, اعصم بِالبَعِيرِ He laid hold upon one of the cords, or ropes, of the camel, (K, TA,) lest the camel should throw him down. (TA.) And اعصم بِالفَرَسِ He laid hold upon the mane of the horse, (K, TA,) lest his horse should throw him down. (TA.) and اعصم بِفُلَانٍ He laid upon such a one: (K:) or اعصم بِصَاحِبِهِ He clung to his companion. (S.) b2: And [hence,] He took refuge, and defended, or protected, himself, مِنَ الشَّرِّ from evil; as also ↓ اعتصم, and ↓ استعصم (Ham p. 810.) A2: Also He was not firm [in his seat] upon the back of the horse. (K.) A3: اعصم فُلَانًا He prepared for such a one, (S, K,) in the camel's saddle, and in the horse's saddle, (S,) a thing upon which he might lay hold, (S, K,) lest he should fall. (S.) b2: اعصم القِرْبَةَ: see 1, latter half.7 انعصم He became [defended, or protected, or] preserved; quasi-pass. of عَصَمْتُهُ. (S.) 8 إِعْتَصَمَ see 4, first sentence, in three places. [Hence,] اعتصم بِاللّٰهِ He held fast, or clung, unto God: (Jel in iii. 96:) or, to his religion: or he had recourse to God for protection, in, or in respect of, the concurrences, or combinations, of his affairs: (Bd ibid:) he confided in, or relied upon, God, (Bd and Jel in xxii. last verse,) in, or in respect of, the concurrences, or combinations, of his affairs, not seeking aid from any but Him: (Bd ibid.:) or he defended, or preserved, himself, or he refrained, or abstained, (اِمْتَنَعَ,) by the grace of God, (S, Msb, * K,) from disobedience. (S, K. [See also 10.]) And ↓ عَصَمَ

إِلَيْهِ signifies the same as اعتصم بِهِ. (K.) See also 4, latter half.

A2: اِعْتَصَمَتْ, said of a girl, or young woman, [from عِصَامٌ,] She applied collyrium to her eyes. (El-Muärrij, TA.) 10 استعصم: see 4, in two places. b2: Also He defended, or preserved, himself, or he refrained, or abstained; syn. اِمْتَنَعَ. (TA. [See also 8.]) عُصْمٌ (S, K) and ↓ عُصُمٌ (K) and ↓ عَصِيمٌ (S, K) A relic, and a trace, of anything, (S, K,) such as tar [with which camels are smeared when mangy], (S,) and خِضَاب [i. e. hinnà (حِنَّآء) and the like, with which one dyes, or tinges, the hair &c.], and the like: (S, K:) and عُصْمٌ is also expl. as signifying a trace of anything such as وَرْس [q. v.] or saffron or the like. (TA.) As says, I heard an Arab woman of the desert say to her follow-wife, أَعْطِينِى عُصْمَ حنَّائِكِ, meaning [Give me] what thou hast wiped off and cast away of thy حِنَّآء (S, TA *) after thy dyeing of thy hands with it. (TA.) A2: عُصْمٌ is also a pl. of عِصَامٌ [q. v.]. (TA.) عِصْمٌ: see عُصْمَةٌ.

عُصُمٌ: see عُصْمٌ.

A2: Also a pl. of عِصَامٌ [q. v.]. (Msb.) عُصْمَةٌ A قِلَادَة [meaning collar for a dog]: (S, K;) as also ↓ عِصْمَةٌ; (Kr, K, &c.;) resembling a bracelet: (Er-Rághib, TA:) pl. (of the latter, TA) عِصَمٌ, and pl. pl. أَعْصُمٌ and عِصَمَةٌ [in the CK عَصَمَةٌ, but, as is said in the TA, with kesr and then fet-h], and pl. pl. pl. أَعْصَامٌ; (K;) or this last, which is said in the S to be pl. of عُصْمةٌ, and thought by ISd to be formed from عِصْمَةٌ after rejecting the augmentative letter [ة], and said by some to be a pl. of which the sing. is ↓ عِصْمٌ, like as أَعْدَالٌ is of عِدْلٌ, is correctly pl. of عِصَمٌ, which is pl. of عِصْمَةٌ, (IB, TA.) of which أَــعْصِمَةٌ is also a pl. [of pauc.] (TA.) and أَعْصَامٌ signifies also The straps (عَذَبَات) that are upon the necks of dogs: and the sing, is عُصْمَةٌ, and, (K, TA,) some say, (TA,) ↓ عِصَامٌ, (K, TA,) with kesr, [in the CK عَصامٌ,] mentioned by Lth. (TA.) [Hence,] one says, دَفَعْتُهُ إِلَيْهِ بِعُصْمَتِهِ and ↓ بِعِصَامِهِ [i. e. I gave it to him altogether]; like as one says, بِرُمَّتِهِ [q. v.]. (TA.) A2: Also The quality denoted by the epithet أَعْصَمُ [q. v.]: (S, K:) ISh says, it is in the arm of the gazelle and of the mountain-goat: and IAar says, it is in cloven-hoofed animals in the fare legs; and in the crow, in the shanks; and sometimes, he says, it is in horses. (TA.) عِصْمَةٌ [mentioned in the Mgh as an inf. n., but said in the Msb to be a simple subst.,] primarily (TA) signifies مَنْعٌ [as meaning Prevention, or hindrance: or, as seems to be indicated by most of its subordinate applications, defence, or protection]: (S, K, TA:) or, as some say, its primary signification is the act of tying, or binding; and hence the meaning of مَنْعٌ: or, accord. to Zj, it primarily signifies حَبْلٌ [i. e. a rope, or cord]; and accord. to Mohammad Ibn-Neshwán El-Himyeree, سَبَبٌ and حَبْلٌ [which mean the same]. (TA.) Defence, or protection, (TA,) or preservation, (S, Msb, K,) [in an absolute sense, and] as an act of God, (Msb, TA,) from that which would cause destruction of a man. (TA.) عِصْمَةُ الأَنْبِيَآءِ signifies God's preservation of the prophets; first, by the peculiar endowment of them with essential purity of constitution; then, by the conferring of large and highly-esteemed excellences; then, by aid against opponents, and rendering their feet firm; then, by sending down upon them tranquillity (السَّكِينَة, q. v.), [see the Kur ix. 26, &c.,] and the preservation of their hearts, or minds, and adaptation to that which is right. (Er-Rá- ghib, TA.) b2: Also [A defence as meaning] a defender from a state of perdition and from want: so in a saying of Aboo-Tálib, in praise of the Prophet, cited voce ثِمَالٌ. (TA.) b3: And A faculty of avoiding, or shunning, acts of disobedience, [or of self-preservation therefrom,] with possession of power to commit them: (El-Muná- wee, TA:) [or,] as used by the Muslim theologians, inability to disobey: or a disposition that prevents [disobedience], not such as constrains [to act]. (MF, TA.) b4: عِصْمَةُ النِّكَاحِ means The tie, or bond, of marriage: [also called, in the present day, عِصْمَةُ المَرْأَةِ i. e. the woman's matrimonial tie or bond, which is in her husband's hand, or power: a term used by the lawyers:] one says, بِيَدِهِ عِصْمَةُ النِّكَاحِ i. e. [In his hand, or power, is] the tie, or bond, of marriage: pl. عِصَمٌ: whence, in the Kur [lx. 10], وَلَا تُمَسِّكُوا بِعِصَمِ الكَوَافِرِ [And hold ye not to the matrimonial ties, or bonds, of the unbelieving women; meaning divorce ye such women: but the common reading is ولا تُمْسِكُوا, which signifies the same]. (TA.) b5: See also عُصْمَةٌ.

عِصَامٌ The tie of a قِرْبَة [or water-skin]; (S, Msb;) [i. e.] its [tie called] وَكَآء [which is bound round the head to confine the contents]: (TA:) and the strap that is used for the carrying thereof: (S, Msb:) or a cord that is used for the tying, or binding, of the leathern bucket and of the water-skin and of the [leathern vessel for water called]

إِدَاوَة: and the loop-shaped handle that serves for the suspending of the [bag, or other receptacle, for travelling-provisions or for goods or utensils &c. called] وِعَآء: (K:) and anything that serves for the protection, or preservation, of a thing: (TA:) pl. [of pauc.] أَــعْصِمَةٌ and [of mult.] عُصْمٌ, (K, TA,) or عُصُمٌ, (Msb, and so in some copies of the K,) and عِصَامٌ, like the sing., of the class of دِلَاصٌ: (Az, K:) but Az states, as what had been heard [app. by him] from the Arabs, respecting the عُصْم of [the leathern water-bags called]

مَزَاد, that they are the cords that are fixed in the loops of the pairs of water-bags, and with which they are tied when they are bound upon the back of the camel; after which the [rope called] رِوَآء is bound over them: they are erroneously said by Lth to be the طَرَائِق [app. meaning borders] of the extremity of the مَزَادَة [or leathern water-bag], at the place of the كُلْيَة [or kidney-shaped piece of leather to which a loop is sewed]. (TA. [See also خُصْمٌ.]) Mention is made, in a trad., of a place where a camel was shackled with عُصْم, as meaning that its abundance of herbage confined him so that he would not go away in search of pasturage. (TA.) b2: Also The cord, or bond, of the [vehicle called] مَحْمِل, (K, * TA,) which is bound at the extremity of [each of the transverse pieces of wood called] the عَارِضَانِ [correctly عَارِضَتَانِ], in the upper part of each of these: [for,] as Lth says, there are two of such cords, or bonds: and Az says that the عِصَامَانِ of the مَحْمِل are like those of the [pair of leathern water-bags called] مَزَادَتَانِ. (TA.) b3: And The slender part of the end of the tail; (M, K;) and عِضَامٌ is a dial. var. thereof: (TA: [but see the latter:]) or the tail with its hair and its عَسِيب [q. v.]: (ISh, TA:) pl. أَــعْصِمَةٌ. (K.) b4: See also عُصْمَةٌ, in two places. b5: Also Collyrium: (K, TA:) mentioned on the authority of El-Muärrij: so called because it defends and strengthens the eye. (TA.) عَصُومٌ Edacious; voracious; (K, TA;) applied to a she-camel; (TA;) and ↓ عَيْصُومٌ signifies the same, (K, TA,) applied to a human being, male and female; (TA;) the latter occurring in the saying of a rájiz, applied to an old woman, (S, TA,) and said to have this meaning, (S,) but as some relate it, the word is there with ض; (S, TA;) and عَيْضُومٌ signifies thus accord. to Kr, applied to a woman: عَيْصُومٌ, however, is of higher authority: (TA in art. عضم:) ↓ عَيْصَامٌ also signifies the same, applied to a man. (TA.) b2: Also A female whose family, or household, have become numerous. (Az, TA.) عَصِيمٌ: see عُصْمٌ. b2: Also Sweat: (K:) or, accord. to Lth, rust [that is an effect] of sweat. (TA.) b3: And Dirt, and urine that dries, upon the thighs of camels, (K, TA,) so as to become like the road, in thickness. (TA.) b4: And Black hair that grows beneath the fur of the camel when it falls off (إِذَا انْتَسَلَ [perhaps a mistranscription for اذا أَنْسَلَ]). (K.) b5: And The leaves of trees. (IB, TA.) عِصَامِىٌّ [a rel. n. used as meaning Of the class of 'Isám; and hence, self-ennobled]. عِصَامٌ is the name of a chamberlain of En-Noamán Ibn-ElMundhir: and [in relation to him] it is said in a prov., كُنْ عِصَامِيًّا وَلَا تَكُنْ عِظَامِيًّا, (S, K, TA,) [the former clause meaning Be thou of the class of 'Isám, i. e. be thou self-ennobled, and] the latter clause meaning and be not of those who glory in old and wasted and crumbling bones, [i. e. in their ancestors,] (TA,) alluding to his saying, [so in the S and K and TA, but correctly the saying of En-Nábighah, (see Har p. 297,)]

نَفْسُ عِصَامٍ سَوَّدَتْ عِصَامَا وَعَلَّمَتْهُ الكَرَّ وَالإِقْدَامَا [The soul of 'Isám ennobled 'Isám, and taught him the art of attack, and boldness]. (S, K, TA.) And [hence] one says also, فُلَانٌ عِصَامِىٌّ وَعِظَامِىٌّ i. e. Such a one is noble in respect of soul, or self, and of origin. (A, TA.) عَاصِمٌ [act. part. n. of عَصَمَ, signifying] Defending [&c.], or a defender [&c.]. (TA.) لَا عَاصِمَ اليَوْمَ مِنْ أَمْرِاللّٰهِ, in the Kur [xi. 45], may mean There is no defender [this day from the decree of God]: (TA:) or the meaning may be, no [person] defended: or no possessor of defence: (S, TA:) so that عاصم may be an instance of فَاعِل in the sense of مَفْعُوا: (S:) or it may thus be a possessive epithet. (TA. [See also دَافِقٌ.]) b2: [Hence,] العَاصِمَةُ is a name of El-Medeeneh. (K.) b3: أَبُو عَاصِمٍ is an appellation of The meal of parched barley or the like (السَّوِيق). (S, K.) And also The food called سِكْبَاج [q. v.]. (K.) عَيْصَامٌ: see عَصُومٌ.

عَيْصُومٌ: see عَصُومٌ b2: Also A woman who sleeps long, and speaks angrily when she is roused. (TA.) أَعْصَمُ A gazelle, and a mountain-goat, having in his arms, (As, T, S, K,) or in one of them, (AO, S, M, K,) a whiteness, (S, K,) the rest of him being red or black: (K:) or a goat white in the fore legs, or in the fore leg: (Az, TA:) fem.

عَصْمَآءُ: (S, K:) and pl. عُصْمٌ. (S.) b2: And A horse white in the fore leg: (As, TA:) or having a whiteness in one of his fore legs, above the pastern: (ISh, TA:) or having a whiteness in his fore shanks: (Ham p. 18:) or having a whiteness in one of his fore legs, (S, TA,) but not in his hind legs, (TA,) little or much; in which case he is termed أَعْصَمُ اليُمْنَى or اليُسْرَى [white in respect of the right fore leg or of the left]: when the whiteness is in both of his fore legs, he is termed أَعْصَمُ اليَدَيْنِ [white in respect of the two fore legs]; unless having a blaze in his face, in which case he is termed مُحَجَّلٌ, not أَعْصَمُ; (S, TA;) though a blaze in his face does not cause him to be termed مُحَجَّلٌ when the whiteness is in one fore leg. (S.) b3: And A crow having a white feather in its wing; (S, K; [in some copies of the K, in its two wings;]) i. e., in one of its wings: (TA:) because the wing of the bird corresponds to the fore leg [of the beast]: (S, TA:) or white in the wings: (ISh, IAth, TA:) or white in the legs: (TA:) or red (أَحْمَر) in the legs and beak; (Az, K, TA;) and this is said by Az to be the correct explanation; [but] he adds that the Arabs term بَيَاض [i. e. whiteness] حَمْرَة [which properly signifies redness], saying of a woman of white complexion that she is حَمْرَآء: [so that by the last of the foregoing explanations of أَعْصَمُ applied to a crow is app. meant white in the legs and beak:] the Prophet is said to have explained this epithet, thus applied, as meaning of which one of the legs is white: (TA:) some say that الغُرَابُ الأَعْصَمُ is like الأَبْلَقُ العَقُوقُ and بَيْضُ الأَنوقِ, applied to anything that is rarely found: (S, TA:) it occurs in a number of trads.; and a righteous woman is likened thereto. (TA.) مِعْصَمٌ The part, of the fore arm, which is the place of the bracelet; (S, Msb, K;) [the wrist: pl. مَعَاصِمُ:] in a citation from a poet (voce عَرَقَ), المَعَاصِيم is used by poetic license for المَعَاصِم. (L in art. عرق.) b2: And The يَد [meaning arm]; (K, TA;) used in this sense in a verse of ElAashà. (TA.) A2: Also, thus without the article ال, a name for The she-goat; which is called to be milked by one's saying مِعْصَمْ مِعْصَمْ, with the last letter quiescent. (K.) مُعْتَصَمٌ A place of defence, protection, or preservation. (Ksh and Bd in xi. 45.)

صحب

1 صَحِبَهُ, aor. ـَ inf. n. صُحْبَةٌ (S, A, Msb, K, &c.) and صَحَابَةٌ (S, A, K) and صِحَابَةٌ, (K,) He associated, kept company, or consorted, with him; (A, K;) [he accompanied him;] he was, or became, his companion, associate, comrade, fellow, friend, or fellow-traveller: (MA:) and ↓ صاحبهُ signifies the same. (TA. [See this latter verb below.]) b2: [Hence] one says, صَحِبَكَ اللّٰهُ and ↓ صَاحَبَكَ, (A, TA,) [inf. n. of the former (in the TA inadvertently said to be of the latter) صِحَابَةٌ, (said in the TA to be with kesr,) or صَحَابَةٌ, and, as will be shown by what follows, صُحْبَةٌ also,] (tropical:) May God guard, keep, protect, or defend, thee; may God be thy guardian, keeper, &c.: (TA in explanation of the former:) and أَحْسَنَ اللّٰهُ صَحَابَتَكَ (A, and Ham p. 443) or صِحَابَتَكَ (TA) (tropical:) [May God make the guarding, &c., of thee to be good]. And (TA) [in like manner,] فُلَانًا ↓ اصحب signifies (assumed tropical:) He guarded, kept, or protected, such a one; as also ↓ اصطحبهُ: and he defended such a one; syn. مَنَعَهُ: (K, TA:) one says, بِصُحْبَةٍ ↓ اَللّٰهُمَّ أَصْحِبْنَا وَأَقْلِبْنَا بِذِمَّةٍ (assumed tropical:) O God, guard us with thy guarding in our journey, and make us to return with thy safeguard to our country, or land, &c.; occurring in a trad.: (TA:) and ↓ وَلَا هُمْ مِنَّا يُصْحَبُونَ, (A, TA,) in the Kur [xxi. 44], (TA,) means (tropical:) Nor shall they (i. e. the unbelievers, TA) be defended from us, (A, TA,) as expl. by Zj; (TA;) and preserved in safety: (A:) or, accord. to Katádeh, nor shall they be attended by good from us: or, as some say, it is from the phrase صَحِبَكَ اللّٰهُ meaning as expl. above. (TA.) b3: See also 4, last sentence but one.

A2: صَحَبَ, aor. ـَ (K,) inf. n. صَحْبٌ, (TK,) He skinned a slaughtered animal. (K.) 3 صاحبهُ, (MA,) inf. n. دُصَاحَبَةٌ, (KL,) i. q. صَحِبَهُ; (TA;) He associated, kept company, or consorted, with him. (MA, KL.) See 1, first and second sentences. b2: And see the next paragraph, last sentence but one.4 أَصْحَبْتُهُ قُلَانًا [I made such a one to be a companion, or an associate, to him]. (A.) and أَصْحَبْتُهُ الشَّىْءَ (tropical:) I made the thing to be [as it were] a companion to him; (S, K, TA;) and so ↓ استصحبتهُ; as in the saying, استصحبته الكِتَابَ وَغَيْرَهُ (tropical:) I made the book, or writing, &c., to be [as it were] his companion. (S, * TA.) b2: and اصحبهُ (tropical:) He did to him that which caused him to be a companion, or an associate, to him. (A, TA.) b3: And (tropical:) He left upon it, namely, a skin, its hair, (S, A,) or its wool; not subjecting it to the process termed عَطْنٌ. (S.) b4: See also 1, in three places.

A2: اصحب, intrans., He (a man) became one having a companion, or an associate: (K, TA: [in the latter said to be tropical; but, I think, without reason:]) and he was, or became, one having companions, or associates. (TA.) b2: And [hence,] (tropical:) He (a man) had a son who had attained to manhood (S, A, TA) and so become like him: (TA;) i. e. he was alone, and became one having a companion; (A;) or as though his son became his companion. (TA.) b3: And (tropical:) He (a camel, and a horse or similar beast, S, TA, or an animal, and a man to a man, A, TA *) became tractable, submissive, or obsequious, after being refractory, or incompliant; (S, A, TA;) [and so ↓ صَاحَبَ, as is implied by an explanation of its part. n. مُصَاحِبٌ; and ↓ استصحب, for] hence, (A,) one says also, اِسْتَصْعَبَ تُمَّ اسْتَصْحَبَ (tropical:) [He was refractory, or incompliant: then he became tractable, submissive, or obsequious]: (A, TA:) and accord. to A 'Obeyd, one says, ↓ صَحِبْتُ الرَّجُلَ, from الصُّحْبَةُ, and أَصْحَبْتُ [app. اصحبت لَهُ], meaning (assumed tropical:) I became tractable, submissive, or obsequious, to the man. (TA.) b4: And, said of water, (tropical:) It became overspread with [the green substance termed] طُحْلُب. (S, A. *) 5 يَتَصَحَّبُ مِنَّا (assumed tropical:) He is ashamed, or bashful, with respect to us; or shy of us; (K, TA;) i. e. he is ashamed to sit with us, or shy of sitting with us. (Ibn-Buzurj, TA.) And فُلَانٌ مَا يَتَصَحَّبُ مِنْ شَىْءٍ (tropical:) Such a one does not guard himself against anything, and is not ashamed to do it, or shy of doing it, does not shun it, or avoid it. (A.) 6 تَصَاْحَبَ see the next paragraph, in two places.8 اصطحبوا, (S, A, K,) originally اصتحبوا, (S,) They associated, kept company, or consorted, one with another; (S, A, K;) as also ↓ تصاحبوا: (A:) and in like manner اصطحبا and ↓ تصاحبا said of two men. (TA.) A2: اصطحبهُ: see 1.10 استصحبهُ He desired him, or demanded him, as a companion, an associate, a comrade, or a friend: (MA:) or he invited him to associate, keep company, or consort, with him: and he clave to him: (A, K:) [he chose him, or took him, as a companion, &c.: and] he had him with him. (MA.) b2: [Hence,] one says, اِسْتَصْحَبْتُ كِتَابًا لِى (tropical:) [I made a book a companion to me; or I made a book belonging to me my companion]. (A, L, TA.) And اِسْتَصْحَبْتُ الكِتَابَ وَغَيْرَهُ (assumed tropical:) I carried the book &c. with me. (Msb.) And one says of anything, استصحبهُ as meaning (assumed tropical:) It clave, adhered, or held-fast, to it; namely, another thing; (IF, S, Msb, TA;) or coalesced, or united, with it. (S, TA.) [See an ex. in a verse cited voce رَامِكٌ.] b3: See also 4, second sentence: A2: and see the last sentence but one of the same paragraph.

صَحْبٌ: see صَاحِبٌ.

صُحْبَةٌ an inf. n. of صَحِبَهُ [q. v.]. (S, A, Msb, K, &c.) b2: [As a simple subst., Companionship. Hence, لَهُ صُحْبَةٌ, often occurring in biographies as meaning He had companionship with the Prophet; i. e. he was one of the Companions of the Prophet. And خَرَجْتُ صُحْبَةَ الرَّسُولِ, frequently occurring in trads., meaning I went forth in the companionship of the Apostle, or in company with the Apostle. Hence also] one says, حَمَلْتُ الكِتَابَ صُحْبَتِى (assumed tropical:) [I carried the book with me]. (Msb.) صُحْبَةُ السَّفِينَةِ [The companionship of the ship] is a post-classical phrase, denoting, by way of comparison, that which has no permanence. (Har p.

258.) b3: See also صَاحِبٌ, of which it is a quasipl. n.

صَحَابَةٌ an inf. n. of صَحِبَهُ [q. v.]. (S, A, K.) b2: See also صَاحِبٌ, of which it is a quasi-pl. n. [الصَّحَابَةُ is commonly applied to The Companions of the Prophet:] ↓ صَحَابِىٌّ [is the n. un., meaning a Companion of the Prophet; and] is conventionally applied to one who saw Mohammad, and whose companionship with him was long, even if he have not related anything from him; or, as some say, even if his companionship with him was not long. (KT.) صَحَابِىٌّ: see the next preceding paragraph.

صَاحِبٌ A companion, an associate, a comrade, a fellow, or a friend; (A, MA, KL, TA;) a fellow-traveller: (MA:) [an accomplice: (assumed tropical:) an accompanier, or attendant, as applied to a thing:] and (tropical:) a lord, or master; a possessor, an owner, an occupant, a haver, or a proprietor; of anything: (A, TA:) it is not trans. like the verb, therefore you may not say, زَيْدٌ صَاحِبٌ عَمْرًا; (TA;) [i. e.] it is not used as an act. part. n., but as a subst., like وَالِدٌ; (Ham p. 32:) the pl., (S, Msb,) or term applied to a pl. number, (A, K, TA,) is ↓ صَحْبٌ, (S, A, Msb, K,) a pl. like رَكْبٌ of رَاكِبٌ, (S,) or [rather] a quasi-pl. n., (TA,) and أَصْحَابٌ, [the most common of all,] (A, Msb,) a pl. like أَشْهَادٌ of شَاهِدٌ, (TA,) or pl. of صَحْبٌ, like أَفْرَاخٌ of فَرْخٌ, (S,) and أَصَاحِيبُ, (S, K,) pl. of أَصْحَابٌ, (S,) and صُحْبَانٌ, (S, K,) a pl. like شُبَّانٌ of شَابٌّ, (S,) and صِحَابٌ, (S, A, K,) a pl. like جِيَاعٌ of جَائِعٌ, (S,) and صِحَابَةٌ, (A, K,) in which the ة may be regarded, agreeably with analogy, as an affix to the pl. صِحَابٌ characteristic of the fem. gender, (TA,) and ↓ صَحَابَةٌ, (S, A, Msb, K,) which is more common than صِحَابَةٌ, (TA,) but the only instance of فَعَالَةٌ as the pl. measure of a word of the measure فَاعِلٌ, (L, TA,) or originally an inf. n., (S,) or not so, but a quasi-pl. n., though written like the inf. n. [that is said to be its original], (from a marginal note in a copy of the S,) and ↓ صُحْبَةٌ, (S, A,) a pl. like فُرْهَةٌ of فَارِهٌ, (S, TA,) or [rather] a quasi-pl. n.: (TA:) the fem. is صَاحِبَةٌ, and its pl. is صَوَاحِبُ and صَوَاحِبَاتٌ, (Mgh, Msb,) the latter mentioned by AAF on the authority of Abu-l- Hasan: (TA:) hence, in a trad. of 'Áïsheh, أَنْتُنَّ صَوَاحِبُ يُوسُفَ [Ye are the female companions, or the mistresses, of Joseph; meaning, enticers to lewdness]; or, as some relate it, صَوَاحِبَاتُ يُوسُفَ: (Mgh:) the dim. of صَاحِبٌ is ↓ صُوَيْحِبٌ (A) [and that of صَاحِبَهٌ is ↓ صُوَيْحِبَةٌ].

يَاصَاحِ for يَاصَاحِبِى [O my companion, &c.,] is the only allowable instance of such curtailing of a prefixed noun, related as heard from the Arabs. (S, TA.) One says, فُلَانٌ صَاحِبُ صِدْقٍ

[Such a one is a good companion, &c.]. (A, * TA.) [And صَاحِبُ جَيْشِ The commander of an army. And صَاحِبُ البَرِيدِ and صَاحِبُ الشُّرْطَةِ

&c.: see arts. برد and شرط &c. And الصَّاحِبُ, alone, in post-classical times applied to The Wezeer, when an officer of the pen: see De Sacy's Chrest. Ar., sec. ed., ii. 59.] And صَاحِبُ اليَمِينِ [The companion of the right hand] and صَاحِبُ الشِّمَالِ [The companion of the left hand]; appellations of each man's recording angels, who write down his good and evil actions. (A trad. thus commencing in the Jámi' es-Sagheer.) and صَاحِبُ الصُّورِ (assumed tropical:) The angel who is the possessor of the horn. (Idem.) [And صَاحِبُ بَيْتٍ (assumed tropical:) The owner, or master, of a house or tent.] And أَصْحَابُ الجَنَّةِ (assumed tropical:) [The inmates, or occupants, of Paradise]: (Kur ii. 76, &c.:) and أَصْحَابُ النَّارِ (assumed tropical:) [The inmates, &c., of the fire of Hell]. (Kur ii. 37, &c.) and صَاحِبُ سِجْنٍ (assumed tropical:) An inmate of a prison. (Bd and Jel in xii. 39.) And صَاحِبُ الصَّفِّ وَالجُمْعَةِ (assumed tropical:) He who keeps to praying in the first rank and to the prayer of Friday. (El-Munáwee on a trad. thus commencing in the Jámi' es-Sagheer.) And أَصْجَابُ الشَّافِعِىِّ (tropical:) The followers of the persuasion of EshSháfi'ee: and in like manner one says of the followers of other persuasions. (Msb.) [and صَاحِبُ كِتَابٍ (assumed tropical:) The author of a book.] and صَاحِبُ عِلْمٍ وَمَالٍ (tropical:) A possessor of science and of wealth. (A, TA.) And صَاحِبُ وِتْرٍ (assumed tropical:) [One who has a claim for blood-revenge: see an ex. in a verse cited voce دَرَّاكٌ]. (Keys Ibn-Rifá'ah, TA in art. درك.) [And صَاحِبُ أَمْرٍ وَنَهْىٍ (assumed tropical:) One who possesses authority to command and to forbid. And صَاحِبُ أَمْرٍ also signifies (assumed tropical:) The author of an affair or event or action; the doer of a thing; the manager, or disposer, thereof: and one who keeps, or adheres, to a thing. And صَاحِبُ دَيْنٍ (assumed tropical:) A debtor.] And one says, خَرَجَ وَصَاحِبَاهُ السَّيْفُ وَالرُّمْحُ (tropical:) [He went forth, the sword and the spear being his companions]. (A, TA.) صُوَيْحِبٌ and سُوَيْحِبَةٌ dims. of صَاحِبٌ and صَاحِبَةٌ: see the next preceding paragraph.

أَصْحَبُ i. q. أَصْحَرُ, (S, K,) Of a colour inclining to redness: applied to an ass [app. to a wild ass]. (S, TA.) مُصْحَبٌ [properly Made to have a companion. b2: And hence,] (assumed tropical:) A man possessed by a jinnee or demon; a demoniac; or insane. (K, * TA.) b3: See also مُصْحِبٌ. b4: And (tropical:) A skin, or hide, (A, K,) or a [skin such as is termed] زِقّ, (S,) having its hair remaining upon it, (S, A, K,) or its wool, or its fur; (K;) and ↓ مَصْحُوبٌ signifies the same. (A.) Hence, قِرْبَةٌ مُصْحَبَةٌ (K, TA) (tropical:) A water-skin that has somewhat of its wool [or hair] remaining upon it, and that has not been subjected to the process termed عَطْنٌ. (TA.) b5: And (tropical:) A branch, or stick, that has not been stripped of its bark, or peel. (TA.) مُصْحِبٌ [properly Having a companion. b2: And hence,] A man having a son that has attained to manhood, and become like him. (K, * TA.) b3: And (tropical:) One who talks to himself; and so, sometimes, ↓ مُصْحَبٌ. (K, TA.) b4: And (tropical:) Tractable, submissive, or obsequious, after being refractory, or incompliant; (K;) as also ↓ مُصَاحِبٌ, (A, K,) and ↓ مُسْتَصْحِبٌ. (TA. [See also the next paragraph.]) b5: And (assumed tropical:) Going straight on, or right on, without delay. (K.) هُوَ مِصْحَابٌ لَنَا بِمَا نُحِبُّ (assumed tropical:) He is [very] submissive, or compliant, to us in that which we like. (K.) [See also مُصْحِبٌ.]

مَصْحُوبٌ [Associated with, or accompanied]. b2: [Hence,] one says [to a person departing], اِمْضِ مَصْحُوبًا (tropical:) Go thou, kept in safety, preserved from harm; and [so] ↓ مُصَاحَبًا: (A, TA:) and [in like manner,] in bidding farewell, مُعَافًا

↓ مُصَاحَبًا (tropical:) [Be thou kept in safety or health, preserved from harm]: and a poet says, ↓ وَصَاحِبِى مِنْ دَوَاعِى السُّوْءِ مُصْطَحَبُ (assumed tropical:) [And my companion is preserved, or defended, from the causes of evil]. (TA.) b3: See also مُصْحَبٌ.

مُصَاحَبٌ: see مَصْحُوبٌ, in two places.

مُصَاحِبٌ: see مُصْحِبٌ.

مُصْطَحَبٌ: see مَصْحُوبٌ.

مُسْتَصْحِبٌ: see مُصْحِبٌ.

خوف

1 خَافَ, (S, Msb, K, &c.,) originally خَوِفَ, (Lth, L, &c.,) first Pers\. خِفْتُ, (TA,) aor. ـَ (S, K, &c.,) originally يَخْوَفُ, (L,) imperative خَفْ, (S,) inf. n. خَوْفٌ (S, Msb, K, &c.) and ↓ خِيفٌ, [originally خِوْفٌ,] (Lh, TA,) erroneously written in the K with fet-h [to the خ], but some say that this is a simple subst., not an inf. n., (TA,) and ↓ خِيفَةٌ, (Lh, S, Msb, K, &c.,) originally خِوْفَةٌ, (K,) but some say that this also is a simple subst., not an inf. n., (TA,) and [therefore] its pl. is خِيفٌ, (Lh, JK, S, and so in the CK,) in [some of] the copies of the K erroneously written خِيَفٌ, (TA,) or this [as well as the next preceding] may be an inf. n., for some few inf. ns. have pls., (ISd, TA,) and مَخَافَةٌ, (S, Msb, K, &c.,) originally مَخْوَفَةٌ, for which last, the first of these inf. ns. is used by a poet, and therefore made fem., (TA,) He feared; he was afraid or frightened or terrified; syn. فَزِعَ. (K.) It is also trans.: (Msb:) you say, خَافَهُ and ↓ تخوّفهُ [He feared, or was afraid of, him, or it]; (Msb, TA;) both signifying the same: (TA:) [and so خَافَ مِنْهُ; or this may mean he feared what might happen to him from him, or it:] and عَلَيْهِ شَيْئًا ↓ تخوّف, meaning خَافَهُ [i. e. خَافَ عَلَيْهِ شَيْئًا He feared for him a thing]: (S, K:) and خَاَفَهُ عَلَى مَالِهِ and عَلَيْهِ ↓ تخوّفهُ [He feared him, or it, for his property]. (Mgh.) b2: [Hence,] it is also used in the sense of ظَنَّ [He thought, or opined]: and in this case, the Arabs sometimes use it in the same manner as a verb signifying an oath, and give it the same kind of complement; as in an ex. cited voce دَرِدَ [q. v.]. (S in art. درد.) And He knew. (Lh, Kr, K.) Hence, وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا [And if a woman know that there is, on the part of her husband, injurious treatment, or unkindness, or estrangement], (K,) in the Kur [iv. 127]. (TA.) And hence also, فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا [And he who knoweth that there is, on the part of the testator, an inclining to a wrong course, or a declining from the right course, &c.], (K,) in the Kur [ii. 178]; thus explained by Lh. (TA.) A2: خَافَهُ, (S,) first Pers\. خُفْتُهُ, (K,) aor. ـُ (S,) He exceeded him in fear. (S, K. *) You say, فَخَافَهُ ↓ خَاوَفَهُ, (S,) inf. n. of the former مُخَاوَفَهُ, (TA,) i. e. [He vied with him to see which of them would exceed the other in fear, and] he exceeded him in fear. (S.) 2 خوّفهُ, (Msb, K,) inf. n. تَخْوِيفٌ, (TA,) i. q. أَخَافَهُ. (Msb, K.) See the latter, in two places. He put fear into him. (JK, TA.) خَوِّفْنَا [app. addressed to God] is mentioned by Lh as meaning Render the Kur-án and the Traditions beautiful to us in order that we may [give heed thereto and] fear. (TA.) b2: He made him to be in such a state, or condition, that men feared him; (JK, K;) he made him to be feared by men. (M.) Hence, in the Kur [iii. 169], إِنَّمَا ذٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَآءَهُ, i. e. [Verily that is the devil:] he causeth his friends to be feared by you: [or that devil causeth &c.:] or, as Th says, causeth you to fear by his friends. (TA.) A2: He diminished it, lessened it, or took from it; and so خوّف مِنْهُ. (TA.) [See also 5.] b2: خوّف غَنَبَهُ He sent away his sheep, or goats, flock by flock. (TA.) 3 خَاْوَفَ see 1, last sentence.4 اخافهُ, (Msb, K,) inf. n. إِخَافَةٌ (S) and إِخَافٌ, like كِتَابٌ, (Lh, TA,) [but the latter is irreg. and rare,] He, or it, (an affair, a case, or an event, Msb,) caused him, or made him, to fear, or be afraid; put him in fear; frightened, or terrified, him; (TA;) and ↓ خوّفهُ, (Msb, K,) inf. n. تَخْوِيفٌ, (S, TA,) signifies the same. (S, Msb, K.) So in the phrase اخاف الثَّغْرُ [The enemies' frontier caused to fear, &c.; was insecure:] or fear entered from it. (TA.) You say also, مَالَ الحَائِطُ فَأَخَافَ النَّاسَ [The wall leaned, and caused the people to fear]. (Msb.) And أَخَافَ اللُّصُوصُ الطَّرِيقَ [for أَخَافَ اللُّصُوصُ أَهْلَ الطَّرِيقِ The robbers caused the people of the road, or the passengers thereof, to fear, &c.; or it may be rendered the robbers caused the road to be insecure]. (Msb.) And أَخَفْتُهُ الأَمْرَ فَخَافَهُ [I caused him to fear the thing, or affair, &c., and he feared it; making the verb doubly trans.]; as also إِيَّاهُ فَتَخَوَّفَهُ ↓ خَوَّفْتُهُ. (Msb.) It is said in a trad., أَخِيفُوا الهَوَامَّ قَبْلَ أَنْ تُخِيفَكُمْ Make ye the venomous reptiles and the like to fear before they make you to fear; (TA;) i. e. kill ye them before they kill you. (JM, TA.) b2: مَا أَخْوَفَنِى

عَلَيْكَ [How greatly do I fear for thee!]. (TA.) 5 تخوّفهُ: see 1, in three places.

A2: Also He took by little and little (S, L, K) from it, (S, K,) or from its sides; (L;) as also تحوّفهُ: (S and K * in arts. حوف and حيف:) or he took from its extremities; so in the A; in which it is said to be tropical: accord. to IF, it is originally [تخوّن,] with ن [in the place of the ف]. (TA.) Dhu-rRummeh says, (S,) or not he, but some other poet, for it is ascribed to several different authors, (L,) تَخَوَّفَ الرَّحْلُ مِنْهَا تَامِكًا قَرِدًا كَمَا تَخَوَّفَ ظَهْرَ النَّبْعَةِ السَّفَنُ

[Her saddle abraded from a long and high, compact hump, like as when the piece of skin used for smoothing arrows has abraded from the back of a rod of the tree called نبعة]. (S. [See also 5 in art. حوف, where another reading of this verse is given. In the TA, in the present art., in the places of الرحل and ظهر, I find السَّيْرُ and عُود.]) Hence, (S, K,) accord. to Fr, (TA,) أَوْيَأَخَذِهِمْ عَلَى تَخَوُّفٍ, (S, K,) in the Kur [xvi. 49], (S,) which Az explains as meaning [Or are they secure from his destroying them] by causing them to suffer loss [by little and little] in their bodies and their possessions, or cattle, and their fruits: or, accord. to Zj, it may mean, after causing them to fear, by destroying a town, so that the one next to it shall fear. (TA.) You say also, تخوّف مِنْ مَالِى He took by little and little from my property. (JK.) And تَخَوَّفَنَا السَّنَةُ [The year of drought, or sterility, took from us by little and little]. (JK.) And تَخَوّفَنِى حَقِّى

[He diminished to me by little and little my right, or due]. (JK.) And تَخَوَّفَهُ حمْقُهُ (tropical:) i. q. اهْضَمَهُ [an evident mistranscription for اِهْتَضَمَهُ or هَضَمَهُ, meaning His stupidity deprived him of his right, or due]. (TA.) خَافٌ A man very fearful or timorous; (S, K;) [and so, in the present day, ↓ خَوَّافٌ; the former originally] of the measure فَعِلٌ, like فَرِقٌ and فَزِعٌ; and similar to صَاتٌ, meaning a man “ having a strong, or loud, voice: ” (S:) or i. q. ↓ خَائِفٌ: (TA:) accord. to Kh, it may be [originally خَاوِفٌ,] of the measure فَاعِلٌ, having the medial radical rejected; or [خَوْفٌ,] of the measure فَعْلٌ; and in either case, the dim. is [↓ خُوَيْفٌ,] with و: so says Sb. (TA.) خَوْفٌ inf. n. of 1. (S, Msb, K, &c.) b2: Also Slaughter: whence, وَلَنَبْلُوَنَّكُمْ بِشَىْءٍ مِنَ الْخَوْفِ [And we will assuredly try you with somewhat of slaughter]; (Lh, K;) in the Kur [ii. 150]. (TA.) [See also 4.] b3: And Fighting: whence, فَإِذَا جَآءَ الخَوْفُ [But when fighting cometh; in the Kur xxxiii. 19]. (K.) A2: See also خَائِفٌ.

A3: Also A red hide from which are cut strips like thongs, (Kr, K, TA,) and then upon these are put [ornaments of the kind termed] شَذْر; worn by a girl: (TA:) a dial. var. of حَوْفٌ [q. v.]: (K:) but this latter is preferable. (L, TA.) خِيفٌ: see 1, first sentence.

خَافَةٌ A [coat of the kind called] جُبَّة, of hide, or leather, which the collector of honey wears; (Akh, JK, K;) and also worn by the water-carrier: (JK:) or a fur-garment, or hide with the fur or wool on it, worn by him who enters into the places occupied by bees, in order that they may not sting him: (TA:) or a [pouch of the kind termed] خَرِيطَة, (S, K,) of hide, or leather, (S,) narrow in the upper part and wide in the lower part, (TA,) in which honey is collected: (S, K:) or a [round piece of leather with a running string by means of which it may be converted into a bag, such as is termed] سُفْرَة, like the خَرِيطَة, made, or sewed, small, [for مُصْعَدَةٌ or مُصَعَّدَةٌ, which I find in different copies of the K, and to which no appropriate meaning is assignable, I read مُصْغَرَةٌ or مُصَغَّرَةٌ, (see 2 in art. صغر, and particularly أَصْغَرَ القِرْبَةَ,)] having its head [or border] raised, for honey; (K;) so says Skr, in explaining the following verse: or, as IB says, accord. to Aboo-'Alee, it is from the phrase النَّاسُ أَخْيَافٌ, meaning “ men,” or “ the people,”

“ are different, one from another; ” for it is a خَرِيطَة of hide, or leather, embellished with different kinds of embellishment; and if so it should be mentioned in art. خيف: (TA:) [but] the dim. is ↓ خُوَيْفَةٌ. (JK.) Aboo-Dhu-eyb says, [describing a collector of wild honey,] تَأَبَّطَ خَافَةً فِيهَا مِسَابٌ فَأَصْبَحَ يَقْتَرِى مَشَدًا بِشِيقِ (S,) [He put beneath his armpit a خافة in which was a receptacle for honey, and betook himself to making successive endeavours to reach the most difficult part of a mountain by means of a rope, or rope of palm-fibres; for] he means شِيقًا بِمَسَدٍ; the phrase being inverted: (S and TA in art. شيق:) or he means, [betook himself to] taking successive holds of a rope (يَتَتَبَّعُ حَبْلًا) tied to a شيق [here best rendered mountain-top] in his descent to the place of the honey; so that there is no inversion. (TA in that art.) b2: Also i. q. عَيْبَةٌ [A kind of basket, or receptacle, of hide, or leather]; (TA;) the thing in which fruits are gathered; also called مِخْرَفٌ. (Har p. 374.) b3: And خَافَةُ الزَّرْعِ is said to mean The envelope of the grain of seed-produce; so called because it protects it: to this the believer is likened in a trad. [as some relate it]; but the reading [commonly known] is [خَامَة,] with م. (TA.) [See خامة, in art. خيم.]

خِيفَةٌ; pl. خِيفٌ: see 1, first sentence. b2: [Sometimes it may mean, agreeably with analogy, A kind of fear.]

A2: See also art. خيف.

خَوَافٌ Vociferation, clamour, or a confused noise, of a company of men. (JK, Sgh, K.) خُوَيْفٌ: see خَافٌ.

خُوَيْفَةٌ: see خَافَةٌ.

خَوَّافٌ: see خَافٌ. b2: [Hence, perhaps,] A certain black bird: ISd says, I know not why it is thus called. (TA.) خَائِفٌ Fearing; being afraid or frightened or terrified: (S, * TA:) pl. خُوَّفٌ (S, K) and خُيَّفٌ, (S,) or خِيَّفٌ, (K,) or, accord. to Ks, خُيَّفٌ and خِيفٌ and خُوفٌ, (L,) [but the second and third of these three should be خِيَّفٌ and خُوَّفٌ, for all are said to be of the measure فُعَّلٌ,] and ↓ خَوْفٌ; or this last is a quasi-pl. n.; (K;) whence, in the Kur [vii. 54], خَوْفًا وَطَمَعًا, meaning Worship ye Him fearing his punishment and eagerly desiring his recompense. (TA.) See also خَافٌ. b2: and see مَخُوفٌ.

طَرِيقٌ مُخَافٌ [for مُخَافٌ أَهْلُهُ, A road of which the people, or passengers, are caused to fear, by robbers]. (Msb.) [See also what next follows.]) طَرِيقُ مَخُوفٌ A road in which people fear: (S, * Msb, K:) or a road that is feared; (JK, TA;) as also ↓ مَخِيفٌ, and ↓ خَائِفٌ; which last is tropical, of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ; (TA;) or, thus applied, this last [is a possessive epithet, and thus] meanshaving fear: (JK: [see also مُخَافٌ:]) you should not say ↓ طَرِيقٌ مُخِيفٌ, because the road does not cause fear, but only he who robs and slays therein. (S, * K, * TA.) One says also ثَغْرٌ

↓ مَخِيفٌ and ↓ مُتَخَوَّفٌ An enemies' frontier [that is feared, or] from which one fears, or from the direction of which fear comes. (TA.) مَخُوفٌ signifies A thing [of any kind] that is feared; as a lion, and a serpent, and fire, and the like. (Har p. 369.) [Hence,] حَائِطٌ مَخُوفٌ A wall of which the falling is feared. (Lh, Msb, TA. [See also مُخِيفٌ.]) And وَجَعٌ مَخُوفٌ [A pain that is feared]. (TA. [See, again, مُخِيفٌ.]) and أَمْرٌ مَخُوفٌ [An affair, or event, that is feared]. (Mgh, Msb. [See, again, مُخِيفٌ.]) And فَاسِقٌ مَخُوفٌ عَلَى مَالِهِ A transgressor who is feared for his property, that he will consume it, and expend it in that which is not right. (Mgh.) مَخِيفٌ: see the next preceding paragraph, in two places: and see also what next follows.

حَائِطٌ مُخِيفٌ (Msb, K, in the CK ↓ مَخِيفٌ,) A wall that causes one to fear that it will fall. (Msb, K. * [See also مَخُوفٌ.]) And وَجَعٌ مُخِيفٌ (S, K) A pain that causes him who sees it to fear. (S. [See, again, مَخُوفٌ.]) And أَمْرٌ مُخِيفٌ An affair, or event, that is formidable; that causes him who sees it to fear. (Msb. [See, again, مَخُوفٌ.]) And المُخِيفُ means The lion, (K, TA,) that frightens him who sees him. (TA.) See also مَخُوفٌ, first sentence.

أَخْوَفٌ [More, and most, formidable, fearful, or feared: anomalous, like its syn. أَخْشَى, being from the pass. verb. Hence,] أَخْوَفُ مَا أَخَافُ عَلَيْكُمْ كَذَا [The most formidable, or fearful, of what I fear for you is such a thing]. (Mgh, * TA.) مَخَافَةٌ an inf. n. of 1, (S, Msb, K, &c.,) originally مَخْوَفَةٌ. (TA.) b2: [Also A cause of fear: a word of the same category as مَجْبَنَةٌ and مَبْخَلَةٌ

&c.: pl. مَخَاوِفُ. Hence,] أَوَّلُ كُتُبِهِ المَخَاوِفُ [The first of his letters, or epistles, consisted of the causes of fear]. (TA.) b3: And مَخَاوِفُ also signifies Places of fear. (KL.) مُتَخَوَّفٌ: see مَخُوفٌ.

بعد

1 بَعُدَ, aor. ـُ inf. n. بُعْدٌ; (S, L, Msb, K;) and بَعِدَ, aor. ـَ inf. n. بَعَدٌ; (L, K;) and ↓ ابعد, inf. n. إِبْعَادٌ, which is also trans.; (Msb;) and ↓ تباعد; (S, Msb, K;) and ↓ استبعد; (S, K, &c.;) He, or it, was, or became, distant, remote, far off, or aloof: he went, or removed, or retired, or withdrew himself, to a distance, or far away, or far off: he alienated, or estranged, himself: he stood, or kept, aloof: contr. of قَرُبَ: (S, L:) [but بَعُدَ generally has the first of these significations; and ↓ ابعد, the others, as also ↓ تباعد and ↓ استبعد:] it is the general opinion of the leading lexicologists that بَعِدَ, as well as بَعُدَ, is thus used; but some deny this; and some assert that they may be employed alike, but that بَعُدَ is more chaste than بَعِدَ thus used. (TA.) [You say also, of a desert, and a tract of country, and the like, بَعُدَ, meaning It extended far.] and زَيْدٌ عَنِ المَنْزِلِ ↓ ابعد, meaning ↓ تباعد [i. e. Zeyd went, or removed, to a distance, or far, from the place of alighting or abode]. (IKt, Msb.) and مِنِّى ↓ تباعد, and ↓ ابتعد, and ↓ تبعّد, [He went, or removed, to a distance, or far, from me; he alienated, or estranged, himself from me; he shunned, or avoided, me;] (A;) and عَنِّى ↓ تباعد [and بَعُدَ عنّى signify the same]. (Msb in art. كشح.) And ↓ إِذَا أَرَاذَ أَحَدُكُمْ الحَاجَةِ أَبْعَدَ, (L, Msb,) a trad., (Msb,) meaning When one of you desires to accomplish that which is needful, (i. e. to ease nature,) he goes far, or to a great distance. (L.) And فِى المَذْهَبِ ↓ أَبْعَدْتُ, meaning ↓ تَبَاعَدْتُ, (Msb,) I went far, or to a great distance, to the place of ease, i. e., to ease nature. (L.) b2: [بَعُدَ referring to a saying or the like, and an event, means It was far from being probable or correct; it was improbable, extraordinary, or strange: (see بَعِيدٌ, and see also 10:) often occurring in these senses.] And فِى نَوْعِهِ ↓ ابعد It reached the utmost point, or degree, in its kind, or species. (IAth.) And ابعد فِى السَّوْمِ He exceeded the due bounds in offering a thing for sale and demanding a price for it, or in bargaining for a thing. (A.) b3: أَخَذَهُ مَا قَرُبَ وَ مَا بَعُدَ Recent and old griefs took hold upon him: a saying similar to أَخَذَهُ مَا قَدُمَ وَ مَا حَدُثَ. (Mgh in art. قدم.) b4: [بَعُدَ is often used, agreeably with a general rule, in the manner of a verb of praise or dispraise; and in this case is commonly contracted into بُعْدَ, like حُسْنَ; as in the phrase, in a verse of Imrael-Keys, بُعْدَ مَا مُتَأَمَّلى (in which ما is redundant) Distant, or far distant, was the object of my contemplation! or (as explained in the EM p. 52) how distant, &c.!] b5: بَعِدَ, aor. ـَ inf. n. بَعَدٌ; (S, L, Msb, K;) and بَعْدَ, aor. ـُ inf. n. بُعْدٌ; (L, K;) also signify He, or it, perished: (S L, Msb:) he died: (K:) it is the general opinion of the leading lexicologists that both these verbs are used as signifying “he perished,” and both occur in different readings of v. 98 of ch. xi. of the Kur: the former is said to be used in this sense by some of the Arabs; and the latter, by others; but some disallow the latter in this sense; and some say that the former is more chaste than the latter thus used: (TA:) or both signify he became far distant from his home or native country; became a stranger, or estranged, therefrom: (L, TA:) or the Arabs say, بَعِدَ الرَّجُلُ and بَعُدَ in the sense of تباعد, when not reviling; but when reviling, they say, بَعِدَ, only. (Yoo, TA.) You say, لَا تَبْعَدٌ وَ إِنْ بَعُدْتَ عَنَّى [Mayest thou not perish though thou be distant from me!] (A.) [And as an imprecation against a man, you say, بَعِدْتَ, meaning Mayest thou perish! (See the printed edition of the Ham, pp. 89 and 90, where بَعِدْتَاىَ هلكت is an evident mistake for َعِدْتَ أَى هَلَكْتَ.)] and بُعْدًا لَهُ May God alienate him, or estrange him, from good, or prosperity! or, curse him! (A, * K, TA;) i. e. may he not be pitied with respect to that which has befallen him! like سُحْقًا لَهُ: the most approved way being to put بعد thus in the accus. case as an inf. n.; where it tribe of Temeem say, لَهُ ↓ بُعْدٌ, and سُحْقٌ, like غُلَامٌ لَهُ. (TA.) A2: بَعُدَ is made trans. by means of [the preposition] ب: see 4. (Msb.) 2 بَعَّدَ see 4, in four places. b2: [You say also, بعّدهُ عَنِ السُّوْءِ He declared him, or pronounced him, to be far removed from evil.]3 باعدهُ He was, or became, [distant, remote, far off, or aloof, from him; or] in a part, quarter, or tract, different from that in which he (the other) was. (TA in art. جنب.) b2: See also 4, in seven places.4 ابعد, inf. n. إِبْعَادٌ: see 1, in seven places.

A2: ابعدهُ; (S, Msb, K;) and ↓ باعدهُ, (S, K,) inf. n. مُبَاعَدَةٌ and بِعَادٌ; (K;) and ↓ بعّدهُ, (S, K,) inf. n. تَبْعِيدٌ; (S;) and بِهِ ↓ بَعُدَ; (Msb;) He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof; or to go, remove, retire, or withdraw himself, to a distance, far away, or far off; he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it. (S, Msb.) You say, نَفْسَكَ عَنْ زَيْدٍ ↓ بَاعِدْ [Remove thyself far from; or avoid thou, Zeyd]: and زَيْدًا عَنْكَ ↓ بَاعِدْ [Remove thou Zeyd far from thee]. (TA, voce إِيَّا.) And بَيْنَهُمَا ↓ بَعَّدْتُ, inf. n. تَبْعِيدٌ, [I made a wide separation between them two]; as also ↓ بَاعَدْتُ, inf. n. مُبَاعَدَةٌ. (Msb.) And اللّٰهُ ↓ بَاعَدَ مَا بَيْنَهُمَا [May God make the space between them two far extending! may He make a wide separation between them two!]; as also ↓ بَعَّدَ. (TA.) And بَيْنَ أَسْفَارِنَا ↓ رَبَّنَا بَاعِدْ, or ↓ بَعِّدْ, [O our Lord, make to be far-extending the spaces between our journeys! or, put wide distances between our journeys!] accord. to different readings [in the Kur xxxiv. 18]: the former of these is the common reading: Yaakoob El-Hadramee read ↓ رَبُّنَا بَاعَدَ الخ [Our Lord, He hath made to be far extending &c.]. (TA.) b2: أَبْعَدَهُ اللّٰهُ means May God alienate him, or estrange him, from good, or prosperity! or, curse him! (K;) i. e., may he not be pitied with respect to that which has befallen him! (TA.) [You say also, أَبْعَدَ اللّٰهُ الأَخِرَ: see أَخِرٌ.] b3: See also 10.

A3: مَا أَبْعَدَهُ مِنَ الصَّوَابِ [How far is it (namely the saying) from what is right, or correct!]. (A.) 5 تَبَعَّدَ see 1.6 تباعد: see 1, in six places. b2: [It also signifies He became alienated, or estranged, from his family or friends. b3: And تباعدوا They became distant, or remote, one from another; they went, removed, retired, or withdrew themselves, to a distance, far away, or far off, one from another; they removed themselves far, or kept aloof, one from another.] You say, كَانُوا مُتَقَارِبِينَ فَتَبَاعَدُوا [They were near, one to another, and they became distant, or remote, one from another]. (A.) 8 إِبْتَعَدَ see 1.10 استبعدهُ He reckoned it, or esteemed it, (namely, a thing, K, or a saying, A,) بَعِيد [i. e. distant, or remote; or if a saying or the like, far from being probable or correct, improbable, extraordinary, or strange]; (S, A, K;) as also ↓ ابعدهُ. (A.) A2: See also 1, first sentence, in two places.

بَعْدُ an adv. n. of time, signifying After, or afterwards: and allowable also, accord. to some of the grammarians, as an adv. n. of place, signifying after, or behind: (TA:) contr. of قَبْلُ: (S, A, K:) it is a vague adv. n., of which the meaning is not understood without its being prefixed to another noun [expressed or implied]; denoting after-time. (Msb.) When it occurs without any complement, (S, K,) a noun or the like which should be its complement being intended to be understood as to the meaning thereof but not as to the letter, (S, * TA,) it is indecl., (S, K,) because it resembles a particle, (TA,) and has damm for its termination to show that it is indecl., since it cannot have damm by any rule of desinential syntax because it cannot occur as an agent nor as an inchoative or enunciative. (S.) Sb, however, mentions [as exceptions to this rule] the phrases مِنْ بَعْدٍ [Afterwards] and أَفْعَلُ هٰذَا بَعْدًا [I will do this afterwards], as having been used by the Arabs. (K, * TA.) [The latter of these phrases is common in the present day. Another exception to the rule above-mentioned will be found in what follows.] Accord. to the primary rule, it is used as a prefixed n. governing its complement in the gen. case; (S;) [i. e., it is used in the manner of a preposition;] and when thus used, it is decl., (K,) because it does not in this case [always] resemble a particle. (TA.) You say, جَآءَ زَيْدٌ بَعْدَ عَمْرٍو Zeyd came after 'Amr. (Msb.) And رَأَيْتُهُ بَعْدَكَ and مِنْ بَعْدِكَ [I saw him after thee]. (L.) The words of the Kur [xxx. 3], اللّٰهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ, meaning To God belonged the command before that the Greeks were overcome and after that they had been overcome, [thus read when the complements of قبل and بعد are intended to be understood as to the meaning thereof but not as to the letter,] are also read مِنْ قَبْلِ وَ مِنْ بَعْدِ, when each complement is intended to be understood as to the meaning and the letter, and also مِنْ قَبْلٍ وَ مِنْ بَعْدٍ, meaning To God belongeth the command first and last, [when neither complement is intended to be understood either as to the letter or as to the meaning,] but the first of these readings is the best. (L.) [You say also, بَعْدَ ذٰلِكَ and مِنْ بَعْدِ ذٰلِكَ After that: and بَعْدَ أَنْ فَعَلْتُ and مِنْ بَعْدِ أَنْ فَعَلْتُ and بَعْدَ مَا فَعَلْتُ and مِنْ بَعْدِ مَا فَعَلْتُ After I did, or after my doing, such a thing: &c.] Also جِئْتُ بَعْدَيْكُمَا, meaning بَعْدَ كُمَا, I came after you two. (K.) And هٰذَا مِمَّا لَيْسَ بَعْدَهُ غَايَةٌ فِى الجَوْدَةِ, and فِى الرَّدَآءَة, This is of the things after, or beyond, which there is not any extreme degree in respect of goodness, and in respect of badness: and, by way of abridgement, لَيْسَ بَعْدَهُ [with nothing following this]: and hence, app., the saying of Mohammad, وَإِنْ كَانَ لَيْسَ بِالَّذِى لَا بَعْدَ لَهُ, meaning [And though] it be not in the utmost degree in respect of goodness: بعد being thus used as a decl. noun. (Mgh.) بَعْدِى and the like are also frequently used as meaning بَعْدَ عَهْدِى and the like; as in the phrase, قَدْ تَغَيَّرْتَ بَعْدى Thou hast become altered since I knew thee, or saw thee, or met thee, or was with thee. And similar to this are many phrases in the Kur; as, for instance, in ii. 48,] ثُمَّ اتَّخَذْتُمُ العِجْلَ مِنْ بَعْدِهِ Then ye took to yourselves the calf as a god, or an object of worship, after him, namely Moses, i. e., after his having gone away. (Bd.) أَمَّا بَعْدُ (S, K, &c.) is [an expression denoting transition;] an expression by which an address or a discourse is divided; (S;) used without any complement to بعد, which in this case signifies the contr. of قَبْلُ: (TA:) you say, أَمَّا بَعْدُ فَقَدْ كَانَ كَذَا, meaning [Now, after these preliminary words, (Abu-l- 'Abbás in TA voce خِطَابٌ,) I proceed to say, that such a thing has happened: or] after my prayer for thee: (K:) or after praising God: (TA:) the first who used this formula was David; (K;) or Jacob; (TA;) or Kaab Ibn-Lu-eí; (K;) or Kuss Ibn-Sá'ideh; or Yaarub Ibn-Kahtán. (TA.) b2: You also use the dim. form, saying ↓ بُعَيْدَهُ [A little after him, or it], when you mean by it to denote a time near to the preceding time. (Msb.) You say also, بَيْنٍ ↓ رَأَيْتُهُ بُعَيْدَاتِ, (S, K,) and ↓ بَعِيدَاتِهِ, (K, TA, [in the CK بُعَيْدَاتِه,]) I saw him a little after a separation: (S, K:) or, after intervals of separation: (S, L:) or, after a while. (A'Obeyd, A.) And إِنَّهَا لَتَضْحَكُ بَيْنٍ ↓ بُعَيْذَاتِ Verily she laughs after intervals. (L.) [See also art. بين.] ↓ بُعَيْدَات is used only as an adv. n. of time. (S, L.) b3: بَعْدُ also sometimes means Now; yet; as yet. (TA.) [It is used in this sense mostly in negative phrases; as, for instance, in لَمْ يَمُتْ بَعْدُ He has not died yet. The following is one of the instances of its having this meaning in affirmative phrases: سُمِّيَ الحَوْلِىُّ مِنْ أَوْلَادِ البَقَرِ تَبِيعًا لِأَنَّهُ يَنْبَعُ أُمَّهُ بَعْدُ The yearling of the offspring of cows is called تبيع because he yet follows his mother: occurring in the Mgh &c., in art. تبع.] b4: It occurs also in the sense of مَعَ; as in the words of the Kur [ii. 174 and v. 95], فَمَنِ اعْتَدَى بَعْدَ ذٰلِكَ, i. e., (as some say, MF,) مَعَ ذلك [And whoso transgresseth notwithstanding that; lit., with that]. (Msb.) b5: It has been said that it also means Before, in time; thus bearing two contr. significations: that it has this meaning in two instances; in the Kur [lxxix. 30], where it is said, وَ الْأَرْضَ بَعْدَ ذٰلِكَ دَحَاهَا [as though signifying And the earth, before that, He spread it forth]; and [xxi. 105] where it is said, وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ [as though meaning And verily we wrote in the Psalms before the Kur-án]: (MF, TA:) but Az says that this is a mistake; that God created the earth not spread forth; then created the heaven; and then spread forth the earth: (L, TA:) and الذكر in the latter of these instances means the Book of the Law revealed to Moses: (Bd:) or الزبور means the revealed Scriptures; (Bd, Jel;) and الذكر, the Preserved Tablet, (Bd,) [i. e.] the Original of the Scriptures, which is with God. (Jel.) بُعْدٌ [as an inf. n. used in the manner of a subst. signifies] Distance, or remoteness; (S, A, L, K; *) and so ↓ بَعَدٌ, (L, K,) accord. to most of the leading lexicologists, (TA, [see بَعْدَ,]) [and ↓ بُعْدَةٌ, for] you say, بَيْنَنَا بُعْدَةٌ, meaning [Between us two is a distance] of land or country, or of relationship. (S, K.) b2: [Remoteness from probability or correctness; improbability, or strangeness: see بَعُدَ. Hence the phrase, هٰذَا مِنَ البُعْدِ بِمَكَانٍ This is improbable, or extraordinary, or strange: often occurring in the TA &c.] b3: Also i. q. ↓ بُعْدٌ: (L, K:) this latter (S, L, Msb, K) and بُعْدٌ, (L, K,) accord. to most of the leading lexicologists, as, for instance, in the Kur xi. 98, (TA, [see بَعِدَ,]) signifying Perdition; (S, L, Msb;) or death. (K.) b4: Judgment and prudence; as also ↓ بُعْدَةٌ: so in the phrase, إِنَّهُ لَذُو بُعْدٍ, and بُعْدَةٍ, Verily he is possessed of judgment and prudence: (K:) or penetrating, or effective, judgment; depth, or profundity; far-reaching judgment. (TA.) [See also أَبْعَدُ.] ↓ ذُو البُعْدَةِ also signifies A man who goes to a great length, or far, in hostility. (L.) b5: A cursing; execration; malediction; as also ↓ بِعَادٌ. (K.) Yousay, بُعْدٌ لَهُ, as well as بُعْدًا لَهُ: see 1, last sentence but one. (TA.) بَعَدٌ: see بُعْدٌ, in two places: A2: and بَعِيدٌ, in five places.

بُعْدٌ: see أَبْعَدُ, in two places.

بُعْدَةٌ: see بُعْدٌ, in three places.

بُعَادٌ: see بَعِيدٌ: b2: and see also بَاعِدٌ.

بِعَادٌ: see بُعْدٌ.

بَعِيدٌ Distant; remote; far; far off; (S, L, K; *) as also ↓ بُعَادٌ, and ↓ بَاعِدٌ: (L, K:) pl. (of the first, S, L) بُعْدَانٌ (S, L, K) and (of the first also, L, TA) بُعُدٌ (L, K) and بِعَادٌ (TA) and (of the first and second, L) بُعَدَآءُ (L, K) and of the third, ↓ بَعَدٌ, [but this (which is also used as a sing. epithet, as will be shown in what follows,) is properly a quasi-pl. n.,] like as خَدَمٌ is of خَادِمٌ. (S.) As signifying Distant with respect to place, it is correctly used alike as masc. and fem. and sing. and dual and pl.; (L, and TA in this art. and in art. قرب, in which latter see the authorities;) but not necessarily; like its contr. قَرِيبٌ: (L:) you say, هِىَ بَعِيدٌ مِنْكَ [She is distant from thee; or it is] as though you said, مَكَانُهَا بَعِيدٌ: (L:) also مَا أَنْتَ مِنَّا بِبَعِيدٍ [Thou art not distant from us ], and مَا أَنْتُمْ مِنَّا بِبَعِيدٍ [Ye are not distant from us]: and in like manner, مَا أَنْتَ

↓ مِنَّا بِبَعَدٍ, and ↓ مَا أَنْتُمُ مِنَّا بِبَعَدٍ. (S, TA.) [But it receives, sometimes, the fem. form when used in this sense; for] جَلَسْتُ بَعِيدًا مِنْكَ and بَعِيدَةٌ مِنْكَ are phrases mentioned as signifying I sat distant, or remote in place, or at a distance, or aloof, from thee; مَكَانًا [and نَاحِيَةً or the like] being understood. (L.) You say also, ↓ مَنْزِلٌ بَعَدٌ A distant, or remote, place of alighting or abode. (K.) And تَنَحَّ غَيْرَ بَعِيدٍ (S, K) and ↓ غَيْرَ بَاعِدٍ and ↓ غَيْرَ بَعَدٍ (K) [Retire thou not far;] meaning be thou near: (S, K:) [or] the second and third of these phrases mean retire thou not in an abject, or a mean, or contemptible, or despicable, state. (S, A.) And ↓ اِنْطَلِقْ يَا فُلَانُ غَيْرَ بَاعِدٍ

[Depart thou, O such a one, not far;] meaning mayest thou not go away! (L.) [And رَأَيْتُهُ مِنْ بَعِيدٍ I saw him, or it, from afar: and جَآءَ مِنْ بَعِيدٍ He came from afar: and the like. and بَعِيدٌ as applied to a desert and the like, meaning Far extending.] And ↓ بُعْدٌ بَاعِدٌ A far distance. (K.) [And نِيَّةٌ بَعِيدَةٌ A distant, far-reaching, or far-aiming, intention, purpose, or design.] and فُلَانٌ بَعِيدُ الهِمَّةِ [Such a one is far-aiming, or faraspiring, in purpose, desire, or ambition]. (A.) And هِىَ بَعِيدَةُ العَهْدِ [She was known, or seen, or met, a long time ago]: in this case, the fem. form, with ة, must be used. (L.) And قَوْلٌ بَعِيدٌ [A saying far from being probable or correct; improbable; far-fetched; extraordinary, or strange]. (A.) And أَمْرٌ بَعِيدٌ An extraordinary thing or affair or case, of which the like does not happen or occur. (L.) b2: Also Distant with respect to kindred or relationship: in which sense, the word receives the fem. form, [as well as the dual form, and pl. forms, like its contr. قَرِيبٌ,] by universal consent. (TA.) [Its pl.] بُعَدَآءُ signifies Strangers, that are not relations. (IAth.) You say also, فُلَانٌ مِنْ بُعْدَانِ الأَمِيرِ [meaning Such a one is of the distant dependents, or subjects, of the governor, or prince]. (S.) And إِذَا لَمْ تَكُنْ مِنْ قُرْبَانِ الأَمِيرِ فَكُنْ مِنْ بُعْدَانِهِ [If thou be not of the particular companions, or familiars, of the governor, or prince, then be of his distant dependents, or subjects]; i. e., be distant from him, that his evil may not affect thee. (Az, A.) b3: رَأَيْتُهُ بَعِيدَاتِ بَيْنٍ: see بَعْدٌ in the latter half of the paragraph. b4: See also بَاعِدٌ.

بُعَيْد and بُعَيْدَات: see بَعْدُ in four places.

بَاعِدُ: see بَعِيدٌ in four places. b2: Also Perishing: (S, L: [in the K it is implied that it signifies dying; and so ↓ بَعِيدٌ and ↓ بُعَادٌ:]) or far distant from his home, or native country; in a state of estrangement therefrom. (L.) أَبْعَدُ More, and most, distant or remote; further, and furthest: by poetic licence written أَبْعَدُّ: (L:) [pl. أَبَاعِدُ; as in the saying,] فُلَانٌ يَسْتَجِرُّ الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A.) b2: More, and most, extreme, excessive, egregious, or extraordinary, in its kind. (IAth.) [Hence, perhaps,] إِنَّهُ لَغَيْرُ

أَبْعَدَ [in the CK أَبْعَدٍ] and ↓ بُعَدٍ Verily there is no good in him: (K:) or, no depth in him in anything: (IAar:) [or, he is not extraordinary in his kind: see also بُعْدٌ:] said in dispraising one. (TA.) And مَا عِنْدَهُ أَبْعَدُ and ↓ بُعَدٌ [He has not what is extraordinary in its kind: or] he possesses not excellence, or power, or riches: or he possesses not anything profitable: (L, K:) said only in dispraising one: (Az:) or it may mean he possesses not anything which one would go far to seek; or, anything of value: or what he possesses, of things or qualities that are desirable, is more extraordinary than what others possess. (MF.) b3: Remote from good: [which is the meaning generally intended in the present day when it is used absolutely as an epithet applied to a man; but meaning also remote from him or those in whose presence this epithet is used, both as to place and as to moral condition:] and, from continence: (L:) and stupid; foolish; or having little, or no, intellect or understanding; syn. حَائِنٌ: (so in a copy of the S and in the L and TA:) or treacherous, or unfaithful; syn. خَائِنٌ (So in two copies of the S and in a copy of the A.) It is used as an allusion to the name of a person whom one would mention with dispraise; as when one says, هَلَكَ الأَبْعَدُ [May such a one, the remote from good, &c., perish!]: with respect to a woman, one says, هَلَكَتِ البُعْدَى. (En-Nadr, Az.) One says also, كَبَّ اللّٰهُ الأَبْعَدَ لِفِيهِ, meaning [May God cast down prostrate such a one, the remote from good, &c., upon his mouth! or,] cast him down upon his face! (S.) [It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine an epithet of this kind to be slily applied to himself: therefore, when any malediction or vituperation is uttered, it is usual to allude to the object by the term الأَبْعَد, or البَعِيد, as meaning the remote from good, &c., and also the remote from the person or persons present. See also الأَخِرُ, which is used in a similar manner.] b4: A more distant, or most distant, or very distant, relation; (Lth;) contr. of أَقْرَبُ: (Msb:) pl. أَبَاعِدُ (Lth, S, A, Msb, K) and أَبْعَدُونَ; (Lth;) contr. of أَقَارِبُ (Lth, S, K) and أَقْرَبُونَ. (Lth.) مِبْعَدٌ A man who makes far journeys. (K.)

نكح

1 نَكَحَ, (S, K, &c.,) aor. ـِ (Msb, K,) and نَكَحَ, (K,) the latter agreeable with analogy, but by some rejected, and the former contr. to analogy, but more common, and the form used in the Kur, (TA,) the only instance of an aor. of this form from a verb having ح for its last radical letter, except ينطح and يمنح and ينضح and ينبح and يرجح and يأنح and يأزح and يملح, (ISd,) [and يضح] inf. n. نِكَاحٌ (S, K, &c.) and نَكْحٌ; (ISd, K;) Inivit feminam: and (sometimes, S) he married, took in marriage, or contracted a marriage with, a woman: as also ↓ استنكح (S, K, &c.) [and ↓ ناكح, inf. n. مُنَاكَحَةٌ:] used only with reference to a man: (ISd:) but Th uses it with reference to flies: (TA:) J says, that it is sometimes used in the latter sense; but accord. to the Msb it is more commonly so used; (MF;) and it is used only in this sense in the Kur: (TA:) IF and others say, that it signifies coitus; and coitus without marriage; and marriage without coitus: (Msb:) [but] in the Time of Ignorance, when a man demanded a woman in marriage he said, اِنْكِحِينِى; and when he desired fornication, he said, سَافِحِينِى. (TA, in art سفح.) It is disputed whether it be proper or tropical in these two senses; or proper in one, and tropical in one: (MF:) it is said to be from نَكَحَهُ الدَّوَى, or from تَنَاكَحَتِ الأَشْجَارُ, or from نَكَحَ المَطَرُ الأَرْضَ; and if so, it is tropical in both the above senses; and the opinion that it is so is confirmed by this, that the signification of marriage is not understood unless by a word or phrase in connexion with it, as when you say نَكَحَ فِى بَنِى

فُلَانٍ [he took a wife from among the sons of such a one]; nor is that of coitus unless by the same means, as when you say نَكَحَ زَوْجَتَهُ [inivit conjugem suam]; and this is one of the signs of a tropical expression. (Msb.) b2: نَكَحَتْ She married, or took a husband. (S, K.) b3: نَكَحَ المَطَرُ الأَرْضَ The rain became commingled with the soil: (Msb:) or, rested upon the ground so as to soak it; syn. إِعْتَمَدَ عَلَيْهَا: (K:) as also ↓ نَاكَهَا. (L.) b4: نَكَحَهُ الدَّوَى The disease infected him (خَامَرهُ), and overcame him. (Msb.) b5: نَكَحَ النُّعَاسُ عَيْنَهُ (tropical:) Drowsiness overcame his eye; (K;) as also نَاكَهَا: and in like manner ↓ استنكح النَّوْمُ عَيْنَهُ sleep overcame his eye. (TA.) 3 نَاْكَحَ see 1.4 انكحهُ المَرْأَةَ He married the woman to him. (TA.) b2: أَنْكَحَهَا He married the woman; i. e. gave her in marriage. (S, K.) b3: أَنْكِحُوا الحَصَى أَخْفَافَ الإِبِلِ (tropical:) [Accustom ye the feet of the camels to pebbles]. (A.) 6 تناكحوا They intermarried; contracted marriages together. (Commencing a trad. in the Jámi' es-Sagheer.) [And تَنَاكَحَا Se invicem futuerunt: see 6, in art. ردف] b2: تَنَاكَحَتِ الأَشْجَارُ The trees became drawn, or connected, together. (Msb.) 10 إِسْتَنْكَحَ see 1.

نِكْحٌ and ↓ نُكْحٌ substs. from أَنْكَحَهَا, [The act of giving a woman in marriage]. (K.) b2: [These two words are properly quasi-inf. ns, of أَنْكَحَ, signifying as explained above; and, like inf. ns., may be used as epithets, meaning A giver of a woman in marriage, correlative to خُِطْبٌ.] It was a custom, in the time of paganism, for a man to come to a tribe asking for a woman in marriage; and he would stand up in their assembly, and say خِطْبٌ, i. e., I have come as an asker of a woman in marriage; whereupon it would be said to him نِكْحٌ, meaning We marry her to thee, or give her to thee in marriage, [or, more lit., we are givers of her in marriage: for an inf. n. or quasi-inf. n. used as an epithet is used without variation as sing., dual., and pl.; and masc. and fem.]. ↓ نُكْحٌ was also said: but نِكْحٌ is here said for the sake of resemblance to خِطْبٌ. (L.) You say هو نِكْحُهَا He is the person who gives her in marriage: and هِىَ نِكْحَتُهُ She is the person whom he gives in marriage. (Lh, L) b3: نِكْحٌ and ↓ نُكْحٌ, [and, accord. to Lth and ISh, نِكِحٌ: see إِبِدٌ:] are also two words by which the [Pagan] Arabs used to take women in marriage: (S:) [meaning A giver of a woman in marriage]. (MF, in art. خطب.) A man used to say to Umm-Khárijeh, in asking her in marriage, خُِطْبٌ, and she used to reply نُكِْحٌ: hence the saying أَسْرَعُ مِنْ نِكَاحِ أُمِّ خَارِجَةَ [Quicker than the marriage of Umm-Khárijeh]. (S, K.) [See خِطْبٌ].

نُكْحٌ: see نِكْحٌ.

نُكَحٌ: see نَكَحُةٌ.

رَجُلٌ نُكَحَةٌ, (S, K,) and ↓ نُكَحٌ (K) A man who marries much, or often: (S, K, TA:) Az explains the former by شَدِيدُ النِّكَاحِ, [app. meaning vehement in coitus,] and mentions as its pl. نُكَحَاتٌ: (TA:) [and ↓ نَكَّاحٌ (A, TA, art. تيس, &c.) signifies the same.]

نَكَّاحٌ: see نُكَحَةٌ.

نَاكِحٌ (S, K) and نَاكِحَةٌ, (K,) the latter occurring in poetry, (TA,) A woman married; (TA;) having a husband. (S, K, TA.) Ex.

هِىَ نَاكِحٌ فِى بَنِى فُلاَنٍ She has a husband among the sons of such a one. (S.) مَنْكَِحٌ and مَنْكُوحَةٌ: see مَنَاكِحُ.

مَنَاكِحُ Women, or wives; syn. نِسَآءٌ: (K:) a pl. having no sing.; or its sing. is ↓ مَنْكَحٌ; [or ↓ مَنْكِحٌ, which occurs in the S and K, art. علث, evidently as signifying a wife; as though being a place of نِكَاح;] or ↓ مَنْكُوحَةٌ. (TA.) b2: إِنَّ المَنَاكِحَ خَيْرَهُا الأَبْكَارُ [Verily the best of women to take in marriage are virgins]. A proverb. (TA.)

نجز

1 نَجِزَ, aor. ـَ (S, K,) inf. n. نَجَزٌ; (S;) and نَجَزَ, aor. ـُ (K,) inf. n. نَجْزٌ; (TK;) It (a thing, S, TA,) came to an end; came to nought; perished, passed away: (S, K, TA:) in these senses, the former is the more chaste, and has been so generally used that the latter has been said to be not allowable; but both have been heard. (TA.) It (a speech or discourse) finished, (K, TA,) and became complete. (TA.) He (a man) died: (S:) occurring in a verse of En-Nábighah Edh-Dhubyánee: as related by J, نَجِزَ; but as related by A 'Obeyd, نَجَزَ. (TA.) A2: نَجَزَ الوَعْدُ, (A, Mgh, Msb, K,) aor. ـُ (Msb, K,) inf. n. نَجْزٌ; (Msb;) and نَجِزَ, aor. ـَ (K;) inf. n. نَجَزٌ; (TK;) The promise came to pass, and was accomplished: (A, Mgh:) or the promise was prompt, or quick, in taking effect: (Msb:) or the thing promised (TK) came, arrived, or became present: (K, TA:) in this sense, the former is the more chaste; but both have been heard. (TA.) A3: نَجَزَ is also trans.: see 4, in four places.2 نَجَّزَ see 4.3 ناجزهُ, (Mgh,) or ناجزهُ القِتَالَ, (A,) inf. n. مُنَاجَزَةٌ, (S, A, Mgh, K,) He fought him: (K:) or he went, or came, out, or forth, in the field, to fight him, (S, Mgh, Msb,) and fought him: (S, Mgh:) or he (a horseman) went, or came, out, or forth, into the field, to fight him, (another horseman,) and they strove together until each of them slew the other, or until one of them was slain: (TA:) and ↓ تَنَاجُزٌ signifies the same as مُنَاجَزَةٌ: (K:) you say, تَنَاجَزَ القَوْمُ, meaning, The people contended together in the mutual shedding of blood; as though they hastened in doing so. (TA.) [Hence the saying,] إِنْ رُمْتَ المُحَاجَزَهْ فَقَبْلَ المُنَاجَزَهْ [If thou desire the reciprocal prevention of fighting, and the making of peace, let it be before fighting]: (A:) or المُحَاجَزَهْ قَبْلَ المُنَاجَزَهْ (S, K) [the reciprocal prevention of fighting, and] the making of peace, [should be] before the striving together, (المُعَالَجَة, as in the CK,) or hastening, (المُعَالَجَة, as in some copies of the K and in the TA, and, accord. to the latter, المُسَارَعَة,) in fighting: (K, TA:) a proverb: (S, TA:) relating to the prudence of him who hastens to flee from him whom he has not power to withstand: (K:) or applied to him who seeks peace after fighting. (A 'Obeyd, K.) b2: Also, He contended with him in an altercation; disputed with him; litigated with him. (TA.) 4 انجز حَاجَتَهُ, (K,) inf. n. إِنْجَازٌ; (TA;) and ↓ نَجَزَهَا, (ISk, S, K,) aor. ـُ inf. n. نَجْزٌ (ISk, S) and نَجَازٌ, or this is a subst. in the sense of إِنْجَازٌ, like عَطَآءٌ in that of إِعْطَآءٌ; (Har, p. 326;) He accomplished his want: (ISk, S, K:) and حَاجَتَهُ ↓ نَجَّزْتُهُ I accomplished for him his want. (A.) b2: انجز الوَعْدَ, (A, Mgh, CK,) and ↓ نَجَزَهُ, (S,) He fulfilled, or performed, the promise: (S, * A, * Mgh, CK:) or he made the promise to be prompt, or quick, in taking effect. (Msb.) Yousay also, انجز عَلَىَّ المَوْعِدَ He fulfilled to me the promise; (K, accord. to the TA;) as also ↓ نَجَزَ بِهِ: (TA:) and بِهِ ↓ نَجَزْتُهُ I made it to be prompt, or quick in taking effect to him. (Msb.) [Hence the saying,] أَنْجَزَ حُرٌّ مَا وَعَدَ (S, K) An ingenuous man fulfils what he promises: a proverb: (TA:) alluding to the fulfilment of a promise: and sometimes, to the asking, or demanding, the fulfilment thereof: El-Hárith the son of 'Amr said to Sakhr the son of Nahshal, “ Shall I guide thee to booty and one fifth of it be for me? ” and he answered, “Yes: ” so he guided him to some people from El-Yemen, and Sakhr made a sudden attack upon them, and engaged with them in conflict, and overcame, and obtained booty; and when he turned back, El-Hárith said to him the above words, and Sakhr fulfilled his promise to him. (K.) b3: انجز عَلَى القَتِيلِ He hastened and completed, or made certain, the slaughter of the slain man; i. q. أَجْهَزَ عَلَيْهِ. (Abu-l-Mikdám Es-Sulamee and K.) 5 تَنَجَّزَ see 10, in five places.6 تَنَاْجَزَ see 3.10 استنجز حَاجَتَهُ, and ↓ تنجّزها, He sought, or asked, or demanded, the accomplishment of his want, from him who had promised him; (Msb;) syn. إِسْتَنْجَحَهَا. (S, K.) And استنجز الوَعْدَ, and ↓ تنجّزها, (Mgh,) or العِدَةَ, (K,) He sought, or asked, or demanded, the fulfilment of the promise: (Mgh, K:) and العِدَةَ ↓ تنجّزهُ he asked of him the fulfilment of the promise. (TA.) Hence, البَرَاآتِ ↓ تَنَجُّزُ The demanding and receiving of immunities. (Mgh.) You say also, إِسْتَنْجَزْتُ مِنْهُ كِتَابًا, and تَنَجَّزْتُهُ, [app. meaning, I sought, or asked, or demanded, of him the finishing, or completion, of a writing, or letter, or book.] (A.) نَجْزٌ and ↓ نُجْزٌ are syn. You say, أَنْتَ عَلَى

نَجْزِ حَاجَتِكَ, and حَاجَتِكَ ↓ نُجْزِ, Thou art on the point of accomplishing thy want. (S, K.) نُجْزٌ: see نَجْزٌ.

نَجِيزٌ: see نَاجِزٌ, in three places.

نَجِيزَةٌ A recompense. You say, لَأُنْجِزَنَّ نَجِيزَتَكَ I will assuredly pay thy recompense. (TA.) نَاجِزٌ Coming to an end; coming to nought; perishing; passing away. (TA.) b2: [Complete: accomplished.] b3: A promise that has been fulfilled; as also ↓ نَجِيزٌ: (TA:) or that has come to pass, and is accomplished. (A, Mgh.) b4: Present; ready; (S, Msb, K, TA;) as also ↓ نَجِيزٌ: (K:) and ↓ both, promptly, or quickly, done, or given. (TA.) You say, بِعْتُهُ نَاجِزًا بِنَاجِزٍ (S, A, Mgh, Msb) [I sold it, or I sold to him,] present, or ready, [merchandise,] for present, or ready, [money,] (TA,) like يَدًا بِيَدٍ, (S, A, Mgh, Msb,) i. e., تَعْجِيلًا بِتَعْجِيلٍ. (S.) And لَا يُبَاعُ غَائِبٌ بِنَاجِزٍ, meaning, A debt to be paid at a future time shall not be sold for ready money. (Mgh.) And نَاجِزٌ بِنَاجِزٍ is a proverb, [meaning Ready merchandise with ready money,] like يَدٌ بِيَدٍ, and عَاجِلٌ بِعَاجِلٍ. (TA.) It is said in a trad., بِيعُوا حَاضِرًا بِنَاجِزٍ [Sell ye present merchandise for ready money]. (S.) And a poet ('Abeed Ibn-El-Abras, TA, art. كلأ,) says, وَإِذَا تُبَاشِرُكَ الهُمُو مُ فَإِنَّهَا كَالٍ وَنَاجِزْ (S, TA, ubi supra;) [And when griefs attend thee, know that] they are, some, debts to be payed at future periods, and some, payments in ready money. (TA, ubi supra.) The saying [of 'Abd-Allah Ibn-'Ámir El-Kurashee, owner of a horse named Esh-Shamoos, (TA, art. شمس,)]

جَرْىَ الشَّمُوسِ نَاجِزًا بِنَاجِزِ [app. meaning, Quickly as the running of EshShamoos; ready with ready, or prompt with prompt;] is explained by IAar, as meaning, Thou hast given an evil recompense and I have recompensed thee in like manner: or, as he says in one place, this is said when one does a thing and thou dost the like thereof; he not being able to go beyond thee in word or in deed. (TA.) [Respecting this saying, Freytag says, in his Arab. Prov., i. 305, (where, for نَاجِزًا we find نَاجِزٌ,) that it applies to him who is equal to the execution of the things which he undertakes, as well good as bad: and that جَرَى is to be supplied before جَرْىَ.]

قدس

1 قَدَسَ فِى الأَرْضِ He went far away into the land, or country. (Bd, ii. 28.) A2: قَدُسَ, aor. ـُ (TK,) inf. n. قُدْسٌ and قُدُسٌ, (S, A, K,) said of a thing, (TK,) It was, or became, [holy, accord. to the most common usage, or] pure. (S, * A, * K, * TK.) [It may also be said of God, as meaning, emphatically, He is holy.]2 قدّسهُ, (A,) inf. n. تَقْدِيسٌ, (S, M, K,) [He hallowed, or sanctified, him or it: he consecrated him or it]. b2: He declared Him (namely God, M, A) to be far removed, or free, from every impurity or imperfection, or from everything derogatory from his glory; (M;) he declared Him to be far removed from evil; [i. e., to be holy;] and so قدّس لَهُ; from قَدَسَ فِى الأَرْضِ, explained above; (Bd, ii. 28;) the ل, in the latter case, being redundant. (Jel, ii. 28.) b3: He purified him or it; (S, M, K, Bd, ubi supra;) because he who purifies a thing removes it far from unclean things. (Bd.) Accord. to Zj, وَنُقَدِّسُ لَكَ, in the Kur, ii. 28, means, And we purify ourselves, and those who obey Thee, for, or towards, Thee. (TA.) b4: He blessed him. You say, لَا قَدَّسَهُ اللّٰهُ May God not bless him. (IAar, M.) b5: تَقْدِيسٌ also signifies The praying for a blessing. (M.) [You say, app., قَدَّسَ لَهُ, meaning, He prayed for a blessing for him.]

A2: Also قدّس He came [or went] to بَيْت المَقْدِس [i. e. Jerusalem]; like كَوَّفَ [he came or went to El-Koofeh] and بَصَّرَ [he came or went to El-Basrah]. (A.) 5 تقدّس [He, or it, was, or became, hallowed, or sanctified: he, or it, was, or became, consecrated]. b2: He (God, Msb) was far, or far removed, or free, [or clear,] from every impurity or imperfection, or from everything derogatory from his glory; [i. e., He was holy;] or He removed himself far from every impurity or imperfection, &c.: (Msb, TA:) he, or it, was, or became, purified; or he purified himself. (S, K.) قُدْسٌ and ↓ قُدُسٌ [Holiness, sanctity:] purity: (S, A, Msb, K:) [each] a subst. as well as an inf. n.: (S, A, K:) the former a contraction of the latter. (Msb.) b2: Hence, (S,) حَظِيرَةُ القُدْسِ, or ↓ القُدُسِ, [The Enclosure of Holiness or Purity;] i. e., Paradise. (S, A.) b3: [Hence, also,] رُوحُ

↓ القُدُسِ, (S, A, K,) and رُوحُ القُدْسِ, accord. to the reading of Ibn-Ketheer, (Bd, ii. 81,) [The Spirit of Holiness or Purity; properly applied to The Holy Spirit, The Third Person of the Trinity, in Christian theology; generally, but incorrectly, called by the Eastern Christians among the Arabs الرُّوحُ القُدُسُ: but accord. to the Muslims,] Jibreel [i. e. Gabriel, the Archangel]; (S, A, K; and Bd, ubi supra;) as also القُدْسُ and القُدُسُ: (K, TA:) or the Spirit of Jesus: or the Gospel: or the most great name of God, by which Jesus used to raise to life the dead: (Bd, ubi supra:) or God's protection and direction. (A.) You say, رُوحُ القُدُسِ مَعَكَ, and مُعِينُكَ, Gabriel, or God's protection and direction, be with thee, and be thine aider. (A.) b4: قُدْسٌ or ↓ قُدُسٌ also signifies Blessing. (M, TA.) b5: Also, القُدْسُ and ↓ القُدُسُ i. q. البَيْتُ المُقَدَّسُ, q. v. (K,) or بَيْتُ المَقْدِسِ. (A.) b6: And ↓ أَرْضُ القُدُسِ [or ارض القُدْسِ] i. q. الارض المُقَدَّسَةُ. (TA.) قَدَسٌ A [vessel of the kind called] سَطْل; (S, A, K;) of the dial. of the people of El-Hijáz; so called because one purifies himself in it, (S, TA,) and with it. (TA.) قُدُسٌ: see قُدْسٌ, throughout.

حَدِيثٌ قُدْسِيٌّ [A holy tradition or narration]: see art. حدث.

القُدُّوسُ (S, M, A, Msb, K) and القَدُّوسُ, (S, M, K,) applied to God, (S, M, A, &c.,) as also ↓ المُتَقَدِّسُ (M, A) and ↓ المُقَدَّسُ; (A;) [all of which are nearly syn.;] القدّوس signifies [The All-holy, All-pure, or All-perfect;] He who is far removed from every imperfection or impurity, or from everything derogatory from his glory; (M, Msb;) as also المتقدّس [but not in an intensive degree]; (M;) and المقدّس signifies the same as this last; (T, TA;) or from faults and defects: (TA:) or the Pure; (S, * K;) [or the Very Pure:] or the Blessed; (Ibn-El-Kelbee, K;) [or the Greatly Blessed:] Sb used to say قَدُّوسٌ and سَبُّوحٌ, with fet-h to the first letter of each: (S:) Th says, (S,) every noun of the measure فعُّول is with fet-h to the first letter, (S, K, *) like سَفُّودٌ and كَلُّوبٌ &c., (S,) except سُبُّوحٌ and قُدُّوسٌ (S) and ذُرُّوحٌ, (S, K, but not as from Th,) and in the K is added فُرُّوجٌ; (TA;) [see سُبُّوحٌ] for these are mostly with damm, though sometimes with fet-h: (S, K: *) Lh says, all agree in pronouncing سبّوح and قدّوس with damm, though fet-h is allowable; (M;) but Az denies this agreement: (TA:) and Lh adds, that all other words of the measure فعُّول are with fet-h. (M.) بَيْتُ المَقْدِسِ: see مُقَدَّسٌ.

مُقَدَّسٌ Hallowed, or sanctified: consecrated: purified:] blessed. (M.) b2: المُقَدَّسُ, applied to God: see القُدُّوسُ. b3: البَيْتُ المُقَدَّسُ, (K,) and بَيْتُ المُقَدَّسِ, (S, K,) and [more commonly] بَيْتُ

↓ المَقْدِسِ, (M, A, K,) which [i. e. المَقْدِس] is either formed from مُقَدَّسٌ by rejecting the augmentative letter, or is a subst. not formed from a verb, like as Sb says of المَنْكِبُ, (M,) [signifying The hallowed, or consecrated, or purified, or blessed, dwelling; or the dwelling of the hallowed, &c.; are appellations of Jerusalem;] also called ↓ القُدْسُ [which is the name generally given to it in the present day] and ↓ القُدُسُ; (A, K;) because one is purified therein from sins, or because of the blessing that is therein. (TA.) b4: الأَرْضُ المُقَدَّسَةُ The [hallowed, or consecrated, or] purified land; (S, Msb, K;) or the pure land; (Fr;) or the blessed land; (IAar;) is an appellation of Damascus and Palestine and part of the Jordan: (Fr:) or Syria: (M:) and ↓ أَرْضُ القُدُسِ [or ↓ أَرْضُ القُدْسِ] signifies the same. (TA.) مُقَدِّسٌ A Christian monk [or any Christian or a Jew] who comes [or goes or performs pilgrimage or has performed pilgrimage] to القُدْس or بَيْت المَقْدِس [i. e. Jerusalem]: (A:) or a Christian monk: (K:) or a [learned Jew or other, such as is called] حَبْر. (M, TA.) Imra-el-Keys says, describing dogs and a [wild] bull, فَأَدْرَكْنَهُ يَأْخُذْنَ بِالسَّاقِ وَالنَّسَا كَمَا شَبْرَقَ الوِلْدَانُ ثَوْبَ المُقَدِّسِ

And they (the dogs) overtook him, (namely, the bull,) seizing the shank and the sciatic vein, and tearing his skin, as the children of the Christians tear the garment of the monk that has come from بَيْت المَقْدِس, [or Jerusalem] for the purpose of obtaining a blessing from it: thus the verse is found in the handwriting of Aboo-Sahl; but in all the copies of the S, we find ثَوْبَ المُقَدَّسِى, with ى. (TA.) مَقْدِسِىٌّ and مُقَدَّسِىٌّ Of, or relating to, or belonging to, بَيْت المَقْدِس or بَيْت المُقَدَّس [i. e. Jerusalem]: a Jew. (S.) المُتَقَدِّسُ: see القُدُّوسُ.

روح

1 رَاحَ, (S, Msb, K,) sec. Pers\. رِحْتَ, (Msb,) aor. ـَ (S, Msb, K,) inf. n. رِيحٌ; (K;) and aor. ـُ (Msb, TA,) inf. n. رَوْحٌ, (Msb,) or رُؤُوحٌ; (TA;) It (a day) was violently windy. (S, Msb, K.) And راح, aor. ـُ inf. n. رُؤُوحٌ, It (a day) was one of good, or pleasant, wind. (TA.) b2: راح, aor. ـَ inf. n. رَوْحٌ, It was, or became, cool and pleasant [by means of the wind]. (L.) It (a house, or tent, the door being opened,) [was, or became, aired by the wind; or] was entered by the wind. (L.) b3: راح الشَّجَرُ The trees felt the wind. (AHn, K.) [See also another meaning below.] b4: [Hence, perhaps,] راح, aor. ـَ inf. n. رَاحٌ, (assumed tropical:) He was, or became, brisk, lively, sprightly, active, agile, prompt, or quick; [as though he felt the wind and was refreshed by it;] (L;) as also ↓ ارتاح: (S, A, L, K:) رَاحٌ and ↓ اِرْتِيَاحٌ signify the same: (S, L, K: [in the CK, الاِرْتِياحِ is erroneously put for الاِرْتِيَاحُ:]) and ↓ اِسْتَرْوَحَ (assumed tropical:) he (a man) became light, or active, and quick; syn. شَمَّرَ. (Msb.) You say, راح لِلشَّىْءِ [and إِلَى الشَّىْءِ] and ↓ ارتاح [and ارتاح بِهِ] (assumed tropical:) He was, or became, brisk, lively, &c, as above, at the thing, [or betook himself with briskness, liveliness, &c., to the thing,] and was rejoiced by it. (Lth, TA.) A poet says, وَ زَعَمْتَ أَنَّكَ لَا تَرَاحُ إِلَى النِّسَا [(assumed tropical:) And thou assertedst that thou dost not, or wilt not, betake thyself with briskness, &c., to women, nor be rejoiced by them]. (Lth, TA.) And راح لِلْأَمْرِ i. q. ↓ ارتاح [He betook himself with briskness, &c., to the thing, or affair; or was brisk, &c., to do it]. (TA.) And راح لِذٰلِكَ الأَمْرِ, (L, K,) and إِلَيْهِ, (L,) aor. ـَ inf. n. رَوَاحٌ and رُؤُوحٌ and رَاحٌ and رِيَاحَةٌ (L, K) and رَاحَةٌ and أَرْيَحِيَّةٌ, (L,) (assumed tropical:) He brightened in countenance at that thing, (L, [there explained by أَشْرَقَ لَهُ, and this I regard as the right reading, rather than that which I find in the copies of the K, which is أَشْرَفَ لَهُ, perhaps meaning the same as أَشْرَفَ عَلَيْهِ, i. e. he became acquainted with that thing, or knew it, syn. اِطَّلَعَ عَلَيْهِ,]) and rejoiced in it, or at it, (L, K,) and was thereby affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness in acts of kindness or beneficence: said of a generous man when he is asked to confer a gift; and sometimes, metaphorically, of dogs when called by their owner, and of other animals. (L.) [It is also said that] رَوَاحٌ and رَوَاحَةٌ and رَاحَةٌ and رَوْحَةٌ and رَوِيحَةٌ [all app. inf. ns. of رَاحَ, or some of them may be simple substs.,] and مُرَايَحَةٌ [as though inf. n. of ↓ رَايَحَ] (L, K) signify (assumed tropical:) The experiencing relief from grief or sorrow, after suffering therefrom: (L:) or the experiencing the joy, or happiness, arising from certainty. (K. [See also رَوْحٌ, below.]) You say also, إِلَى حَدِيثِهِ ↓ اِسْتَرْوَحْتُ [app. meaning (assumed tropical:) I was affected with cheerfulness, liveliness, or the like, at his discourse, or narration; as seems to be indicated by the context in the place where it is mentioned: or perhaps, he trusted to his discourse, and became quiet, or easy, in mind; agreeably with an explanation of the verb which see below]: (A:) or الى حديثه ↓ استراح (assumed tropical:) he inclined to his discourse. (MA.) And راح لِلْمَعْرُوفِ, (S, A, L, K,) sec. Pers\. رِحْتَ, (L,) aor. ـَ inf. n. رَاحَةٌ (S, L, K) and رِيحٌ; (L;) and له ↓ ارتاح; (A, L;) (tropical:) He was affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness to do what was kind or beneficent: (As, S, L, K:) he inclined to, and loved, kindness or beneficence. (L.) And لِلنَّدَى ↓ ارتاح (assumed tropical:) [He was affected with alacrity, &c., and so disposed to bounty or liberality]. (S, K.) And نَزَلَتْ اللّٰهُ بِرَحْمَتِهِ فَأَنْقَذَهُ مِنْهَا ↓ بِهِ بَلِيَّةٌ فَارْتَاحَ (tropical:) [A trial, or an affliction, befell him, and God was active and prompt with his mercy, and delivered him from it]: (T:) but ISd disapproves of thus speaking of God; and El-Fárisee says that it is an instance of the rudeness of speech characteristic of Arabs of the desert. (TA.) [Hence seems to have originated, as is app. implied in the TA, the assertion that] ↓ الاِرْتِيَاحُ signifies (assumed tropical:) The being merciful: and اللّٰهُ لَهُ بِرَحْمَتِهِ ↓ ارتاح, (assumed tropical:) God delivered him from trial, or affliction: (K:) or اللّٰهُ لِفُلَانٍ ↓ ارتاح (assumed tropical:) God was merciful to such a one. (S.) One also says, راحت يَدُهُ لِكَذَا, (K,) or بِكَذَا, (S L,) (tropical:) His hand was active, prompt, or quick, (S, L, K, TA,) to do such a thing, (K, TA,) or with such a thing; (S, L, TA;) as, for instance, with a sword, to strike with it. (L.) Hence the saying of the Prophet, مَنْ رَاحَ

إِلَى الجُمُعَةِ فِى السَّاعَةِ الأُولَى فَكَأَنَّمَا قَدَّمَ بَدَنَةً (tropical:) [Whosoever is brisk, or prompt, or quick, in repairing to the Friday-prayers in the first hour, he is as though he offered a camel, or a cow or bull, for sacrifice at Mekkeh]: (K, * TA:) the meaning is, خَفَّ إِلَيْهَا, (K, TA,) and مَضَى; (TA;) not the going in the latter part of the day. (K, * TA.) [See also what follows.] b5: رَاحَ, aor. ـُ inf. n. رَوَاحٌ; and ↓ تروّح; both signify the same; (S, Msb, K, &c.;) contr. of غَدَا; (S;) said of a man, (TA,) and of a company of men, (K, TA,) He, and they, went, or journeyed, or worked, or did a thing, in the evening, (K, TA,) or in the afternoon, i. e., from the declining of the sun from the meridian until night: (IF, Msb, K, TA:) this is said to be the primary meaning: (TA:) but they also mean he, or they, returned: (Msb:) and went, or journeyed, at any time: (Msb, * TA:) [for] الرَّوَاحُ is not, as some imagine it to be, only [the going, or journeying,] in the last, or latter, part of the day; but is used by the Arabs as meaning the going, or journeying, at any time of the night or day; as also الغُدُوُّ: so say Az and others: (Msb:) or راح, inf. n. رَوَاحٌ, signifies he came, or went, after the declining of the sun from the meridian: but is sometimes used as meaning he went in an absolute sense: (Mgh:) and thus it means in the trad. commencing مَنْ رَاحَ إِلَى الجُمُعَةِ [mentioned above, where a different explanation of the verb is given]: (Mgh, * Msb:) and [in like manner] one says to his companion or companions, ↓ تَرَوَّحْ or تَرَوَّحُوا as meaning Go, or journey: (TA:) but رَاحَتِ الإِبِلُ, (S, L, K,) aor. ـُ and تَرَاحُ, inf. n. رَوَاحٌ (L) and رَائِحَةٌ, (Az, L, K,) signifies only The camels returned in the evening, or afternoon, (S, * Msb,) when their pastors drove or brought them back to their owners: so says Az. (Msb.) You say, رُحْتُ

إِلَيْهِمْ and عِنْدَهُمْ, inf. n. رَوْحٌ and رَوَاحٌ, I went, (K, TA,) and I came, (TA,) to them in the evening, or afternoon; [or at any time, as appears from what has been said above;] and so رُحْتُهُمْ, (K, TA,) inf. n. رَوْحٌ; (TA;) and ↓ رَوَّحْتُهُمْ, (K, TA,) inf. n. تَرْوِيحٌ; (TA;) and ↓ تَرَوَّحْتُهُمْ: (K, TA:) and ↓ أَنَا أُغَادِيهِ وَ أُرَاوِحُهُ [I go, or come, to him early in the morning, in the first part of the day, or between the time of the prayer of daybreak and sunrise, and I go, or come, to him in the evening, or afternoon, app. he doing the like to me]. (A. [See also 6.]) And رَاحَتْ عَلَيْهِ إِبِلُهُ, and غَنَمُهُ, and مَالُهُ, His camels, and his sheep or goats, and his cattle, returned to him after the declining of the sun from the meridian; only at that time: and ↓ اراحت may perhaps be a dial. var. thereof: (L, TA:) or راحت بِالعَشِىِّ عَلَى أَهْلِهَا they (i. e. camels) returned from the place of pasture in the evening, or afternoon, to their owners. (S, * Msb.) b6: راح الشَّجَرُ, (S, A, K,) aor. ـَ (S, A;) and ↓ تروّح; (S, A;) [said in the TA to be tropical, but not so in the A;] The trees broke forth with leaves: (S, A, K:) or the former, the trees broke forth with leaves before the winter, when the night became cold, without rain; (As, TA;) and so the latter: (L:) or the latter, the trees broke forth with leaves after the close of the صَيْف [or summer]: (S, TA:) and الغُصْنُ ↓ تروّح The branch put forth leaves after other leaves had fallen from it. (R, TA.) [See another meaning of راح الشجر near the beginning of this art.] b7: راح, (S, K,) aor. ـَ inf. n. رَاحَةٌ, (S,) said of a horse, [perhaps from the same verb as signifying “ he was, or became, brisk, lively,” &c.,] He became a stallion, or fit to cover. (S, K.) A2: رَاحَتْهُ الرِّيحُ, aor. ـَ The wind smote it; namely, a thing; (L, K;) as, for instance, a tree, and said of a tempestuous wind. (L.) And رِيحَ, said of a pool of water left by a torrent, It was smitten [or blown upon] by the wind. (S, A, K.) In like manner also it is said of other things. (TA.) One says, رِيحَتِ الشَّجَرَةُ The tree was blown upon by the wind: or was blown about, or shaken, by the wind, so that its leaves were made to fall: or had the dust scattered upon it by the wind. (L.) And رِيحُوا They (a people, or party,) were smitten and destroyed by the wind: (K, TA:) or they entered upon [a time of] wind; (K;) as also, in this latter sense, ↓ أَرَاحُوا, (S, K,) or ↓ أَرْوَحُوا. (A.) b2: راح الشَّىْءَ, (A 'Obeyd, S, K,) first Pers\. رِحْتُ, (A 'Obeyd, S,) aor. ـَ (A 'Obeyd, S, K,) and يَرِيحُ, (AA, S, K,) [inf. n., app., of the former رَوْحٌ and of the latter رِيحٌ as in the phrase of similar meaning following;] and ↓ أَرَاحَهُ, (Ks, S, K,) and ↓ أَرْوَحَهُ; (Az, K;) He smelt the thing; perceived its smell, or odour; (S, K, &c.;) as also ↓ استراحهُ and ↓ اِسْتَرْوَحَهُ: (Ham p. 228:) and راح الرِّيحَ, aor. ـَ inf. n. رَوْحٌ; and aor. ـِ inf. n. رِيحٌ; and ↓ أَرَاحَهَا; He smelt the odour. (Msb.) You say of an object of the chase, ↓ أَرَاحَنِى, (S,) and ↓ أَرْوَحَنِى, (Az, S, A,) inf. n. of the latter إِرْوَاحٌ, (Az, TA,) He smelt me; perceived my smell, or odour: (Az, S, A, TA:) and of the same, ↓ اراح, (K,) and ↓ أَرْوَحَ, (T, S, K,) and ↓ اِسْتَرْوَحَ, and ↓ استراح, (T, S,) He smelt a human being; perceived his smell, or odour: (T, S, K:) and the second of these four, (K, TA,) and the third and fourth, (TA,) he smelt gently, that he might perceive the odour of a thing: (K, TA:) or the third and fourth of the same, he smelt, or perceived, odour: (A:) and these two, said of a stallion, he perceived the smell of the female: and of a beast of prey you say, الرِّيحَ ↓ أَرْوَحَ, and ↓ أَرَاحَهَا, and ↓ استراحها, and ↓ اِسْتَرْوَحَهَا, meaning he smelt, or perceived, the odour; and accord. to Lh, some say, رَاحَهَا; but this is seldom used. (TA) [It is asserted (in Har p. 324) that ↓ استراح is only from الرَّاحَةُ; but this assertion is of no weight against the authorities cited above.] It is said in a trad., مَنْ قَتَلَ نَفْسًا مُعَاهِدَةً لَمْ يَرَحٌ رَائِحَةَ الجَنَّةِ, (A 'Obeyd, S, Mgh, * Msb, *) or لم يَرِحْ, (AA, S, Msb,) or ↓ لم يُرِحْ, (Ks, S, Mgh, Msb,) i. e. [He who slays a person with whom he is on terms of peace, (or, as in' the TA, مُؤْمِنًا, i. e. a believer,)] he will not perceive the odour of Paradise: (S, Mgh, Msb:) As says, I know not whether it be from رِحْتُ or from أَرَحْتُ. (S.) You say also, مِنْهُ طِيبًا ↓ أَرْوَحْتُ I perceived from him (a man, S) a sweet odour. (S, A.) b3: [And hence, app.,] راح مِنْكَ مَعْرُوفًا, and ↓ اراحهُ, (assumed tropical:) He obtained from thee a favour, or benefit. (K.) A3: رَوِحَ, aor. ـْ inf. n. رَوَحٌ, He (a man) had the quality termed رَوَحٌ, [explained below, i. e. width in the space between the thighs or legs; &c.; or] a spreading in the fore part of each foot. (Lth, TA.) And رَوِحَتْ قَدَمُهُ His foot had the quality so termed. (TA.) 2 روّح [He fanned]. You say, روّح عَلَيْهِ بِالمِرْوَحَةِ [He fanned him with the fan]. (A, TA.) And اِحْتَاجُوا إِلَى التَّرْوِيحِ مِنَ الحَرِّ بِالمِرْوَحَةِ [They required to be fanned, by reason of the heat, with the fan]. (TA.) b2: Also, (A, Msb,) inf. n. تَرْوِيحٌ, (Msb,) He perfumed oil; rendered it sweet in odour, (A, Msb,) by putting perfume in it. (Msb.) b3: روّح عَنْهُ; and رَوِّحُوا بِنَا: see 4. b4: روّح بِهِمْ, (A, Mgh, Msb,) inf. n. as above, (A, Msb,) He performed with them the prayers termed التَّرَاوِيح. (A, Mgh, Msb.) b5: روّح having for its objects camels, and sheeep or goats: see 4. b6: رَوَّحْتُهُمْ: see رُحْتُ إِلَيْهِمْ, in the latter half of the first paragraph.3 أَنَا أُغَادِيهِ وَ أُرَاوِحُهُ: see 1, in the latter half of the paragraph. b2: المُرَاوَحَةُ فِى العَمَلَيْنِ, (S,) or بَيْنَ العَمَلَيْنِ, (Mgh, K,) signifies The doing the two deeds, or works, alternately; this one time, and that one time: (S, Mgh, K:) as, for instance, reading, or reciting, at one time, and writing at another time: (Mgh:) and المراوحة بين الرِّجْلَيْنِ the standing upon the two legs alternately; upon each in turn: and المراوحة بين الجَنْبَيْنِ the turning over [upon the two sides alternately, or] from side to side. (K.) You say, راوح بَيْنَ عَمَلَيْنِ [He did two deeds, or works, alternately; he alternated them]. (A.) And راوح بَيْنَ رِجْلَيْهِ He stood upon one of his legs one time and upon the other another time: (S, Mgh:) it is said also of one walking [as meaning he moved his legs alternately]. (A.) And it is said in a trad., كَانَ يُرَاوِحُ بَيْنَ قَدَمَيْهِ مِنْ طُولِ القِيَامِ He used to rest upon one of his feet one time and upon the other another time to give relief to each of them [in consequence of long standing]. (TA.) One says also, راوحهُ He did a thing with him by turns, each of them taking his turn [and so relieving the other: for المُرَاوَحَةُ signifies the giving mutual relief, or rest]. (TA in art. عقب.) [See also 6.]

A2: رَايَحَ, inf. n. مُرَايَحَةٌ: see 1, in the former part of the paragraph.4 اراح He breathed: (S, A, K:) said of a man, (A,) and of a horse. (S.) b2: [It emitted an odour:] it (a thing, Msb) stank; (S, Msb, K;) as also أَرْوَحَ: (Msb, TA:) the former said of flesh-meat, (S, K,) and of water; (K;) and so the latter: (TA:) or the latter, it became altered [for the worse] in odour; (Lh, S, M, A, Msb;) said of flesh-meat, (Lh, M, A, * Msb,) and of water, (Lh, S, M, A, Msb,) &c.; (S;) and so the former, said of water: (L, TA:) ISd makes a distinction between اروح and ↓ تروّح [q. v., as does also J,] said of water. (Msb, TA.) b3: Also, (inf. n. إِرَاحَةٌ, L,) He (a man, S, and a beast, Lh) revived, or his spirit returned to him, after fatigue; (Lh, S, K;) like ↓ استراح, q. v.: (TA:) and he had rest. (K.) b4: And [hence], (S, Msb, K,) inf. n. إِرَاحَةٌ, (TA,) or إِرْوَاحٌ, (Msb,) (assumed tropical:) He (a man) died; (S, Msb, K;) as though he found rest: and he (a camel) died, or perished. (TA.) You say, أَرَاحَ فَأَرَاحَ [He rested, i. e. had rest, and so rested others], meaning (assumed tropical:) he died, and so people became at rest from him. (A.) b5: [Hence also,] أَرَحْنَا بِالصَّلَاةِ We performed the act of prayer: because its performance is [a cause of] rest to the soul; the waiting for the time thereof being troublesome. (Msb.) b6: أَرَاحَتْ said of camels &c. [as though meaning They returned in the evening, or afternoon, to rest]: see 1, in the latter half of the paragraph. b7: اراح, inf. n. إِرَاحَةٌ and إِرَاحٌ, said of a man, His camels, and sheep or goats, and cattle, returned to him in the evening, or afternoon, from pasture. (L.) b8: And اراح, [app. for اراح بَعِيرَهُ,] like wise said of a man, He alighted from his camel to rest him and to alleviate him. (L.) b9: أَرَاحُوا, or أَرْوَحُوا: see 1, in the last quarter of the paragraph.

A2: أَرَاحَهُ and أَرْوَحَهُ, and اراح الرِّيحَ, &c.: see 1, in the last quarter of the paragraph, in twelve places. b2: اراحهُ, (S, A, Msb, K,) inf. n. إِرَاحَةٌ, (Msb, TA,) and ↓ رَاحَةٌ is a subst. used as an inf. n., [i. e. a quasi-inf. n.,] like طَاعَةٌ and عَارَةٌ used as inf. ns. of أَطَاعَهُ and أَعَارَهُ, (TA,) said of God, (S, K,) or of a man, (A, Msb,) He rested him, made him to be at rest or at ease, or gave him rest; (S, * A, * Msb;) namely, a hired man, (Msb,) or any man; as also عَنْهُ ↓ روّح: (TA:) and the former, He (God) caused him to enter into a state of rest, (K, TA,) or of mercy. (TA.) And بِنَا ↓ رَوِّحُوا (K in art. لث) Give ye us rest. (TK in that art.) And اراح بَعِيرَهُ He revived, or recovered, his camel. (TA.) b3: [Hence,] اراح النَّاسَ بِالصَّلَاةِ He chanted the call to prayer, and so made the people to ease their hearts by performing the act of prayer. (L.) b4: And اراح, (S, M, A, Msb, K,) inf. n. إِرَاحَةٌ; (M, Mgh;) accord. to one dial., هَرَاحَ, aor. ـَ (TA;) and ↓ روّح, (S, * A, TA,) inf. n. تَرْوِيحٌ; (S;) He (the pastor, Msb) drove back, or brought back, (S, M, Msb, K,) camels, (S, M, A, Mgh, Msb, K,) and sheep or goats, (M, A, * Mgh,) and cows or bulls, (A, * Mgh,) in the evening, or afternoon, (M, Msb,) after the declining of the sun from the meridian, (S,) [from their place of pasture,] to their nightly resting-place, (S, M, K,) or إِلَى أَهْلِهَا [and عَلَى أَهْلِهَا (for you say رَاحَتْ عَلَى أَهْلِهَا) i. e. to their owners]. (Msb.) b5: [Hence,] اراح عَلَيْهِ حَقَّهُ (assumed tropical:) He restored to him his right, or due; (S, K;) as also أَرْوَحَ. (K.) And the saying, in a trad., of Umm-Zara, اراح عَلَىَّ نَعَمًا ثَرِيًّا (assumed tropical:) He gave me much cattle: because she was [as though she were] a مُرَاح for his bounty. (L.) 5 تروّح [He fanned himself]. (A, TA.) and تروّح بِمِرْوَحَةٍ [He fanned himself with a fan]. (S, Msb, K.) رَأَيْتُهُمْ يَتَرَوَّحُونَ فِى الضُّحَى, occurring in a trad., means I saw them requiring the being fanned with the fan (التَّرْوِيح بِالمِرْوَحَة) by reason of the heat [in the morning after sunrise]: or it may mean returning to their tents or houses: or seeking rest. (TA.) b2: تروّحت الرَّائِحَةُ The odour exhaled, or diffused itself. (Msb.) b3: تروّح said of water, It acquired the odour of another thing by reason of its nearness thereto. (S, A, Msb, K.) See also 4. b4: See also 10: b5: and see 1, in five places. b6: تروّح said of herbage, It became tall: (S, K:) and in like manner said of trees; as well as in well as in another sense explained in the first paragraph. (TA.) b7: تَرَيُّحٌ, thought by ISd to be an inf. n., of which the verb is تَرَيَّحَ: see أَرْيَحِيَّةٌ.6 تَرَاوَحَا عَمَلًا (TA) and ↓ اِرْتَوَحَاهُ, (K, TA,) [like تَعَاوَرَاهُ and اِعْتَوَرَاهُ,] They two did a deed, or work, by turns, [resting by turns,] or alternately; syn. تَعَاقَبَاهُ. (K, TA.) And تراوحوا أَمْرًا They did a thing by turns; syn. تعاوروهُ. (TA.) [Hence,] إِنَّ يَدَيْهِ لَتَتَرَاوَحَانِ بِالمَعْرُوفِ (S, A *) [in the S, the context implies that the meaning is, Verily his two hands are occupied alternately in doing that which is kind, or beneficent: in the A, it is said to be tropical, and the context seems to indicate that the meaning is, (tropical:) his two hands vie, one with the other, in promptness to do that which is kind, or beneficent]. b2: تراوحوا لِبُيُوتِهِمْ and تراوحوا بُيُوتَهُمْ [They went in the evening, or afternoon, to their tents, or houses, app. meaning one to another's tent, or house, by turns]. (A.) [See also 3.]8 ارتاح, and its inf. n. اِرْتِيَاحٌ: see 1, in the former half of the paragraph, in ten places: b2: and see also 10.

A2: اِرْتَوَحَا عَمَلًا: see 6.10 اِسْتَرْوَحَ, said of a branch, (Msb, TA,) It became shaken by the wind: (TA:) or it inclined from side to side. (Msb.) b2: See also 1, near the beginning of the paragraph; and see اِسْتَرْوَحْتُ

إِلَى حَدِيثِهِ, and استراح الى حديثه, in the former part of the same paragraph. b3: Also, (K,) and استراح, (S, A, Msb, K,) [which latter is the more common in this sense,] and ↓ ارتاح, (TA,) and sometimes ↓ اراح, q. v., (Msb,) [and ↓ تروّح, as quasi-pass. of رَوَّحَ عَنْهُ or بِهِ,] said of a hired man, (Msb,) [and of any man,] He found, or experienced, rest, or ease; [was, or became, at rest, or at ease; rested;] (S, * A, * Msb, * K;) مِنْهُ [from him, or it], (A,) and بِهِ [by means of it]; (Msb;) from الرَّاحَةُ; (S;) quasi-pass. of أَرَحْتُهُ, (A, Msb,) and of أَرَاحَهُ اللّٰهُ. (S.) b4: استروح إِلَيْهِ (accord. to the S and K, but in other lexicons استراح, TA) He trusted to, or relied upon, him, or it, and became quiet, or easy, in mind. (S, K, TA.) b5: See also 1, in the last quarter of the paragraph, in seven places.

A2: استروح المَطَرُ الشَّجَرَ The rain revived the trees. (L.) رَاحٌ Windy; applied to a day: (TA:) or, so applied, violently-windy; (S, Mgh, Msb, K;) as also ↓ رَائِحٌ, which is the original form, (Msb,) or may be so: (TA:) fem. of the former with ة, applied to a night (لَيْلَةٌ). (A, TA.) [See also رَيِّحٌ.] One says, هٰذِهِ لَيْلَةٌ رَاحَةٌ لِلْمَكْرُوبِ فِيهَا رَاحَةٌ [This is a windy night: the oppressed in mind has rest therein]. (A.) A2: It is also syn. with اِرْتِيَاحٌ. (S, L, K. [See 1, near the beginning of the paragraph.]) b2: And [hence,] Wine; (S, A, * K;) as also ↓ رَيَاحٌ: (S, K:) so called because the drinker thereof becomes brisk, lively, or sprightly; or, accord. to IHsh, because he becomes affected with briskness, liveliness, or sprightliness, disposing him to generous actions: in the L, [which mentions these two words in art. ريح,] the ا in the former word is said to be substituted for ى [and hence the ى in the latter if such be the case]. (TA.) A3: See also رَاحَةٌ, in four places.

رَوْحٌ, as an epithet; fem. with ة: see رَيِّحٌ, in two places.

A2: Also A gentle wind; a gentle gale; a breeze; the commencement of a wind before it becomes strong; or the breath of the wind when weak: (S, K, TA:) or the cold, or coolness, of such gentle wind. (A, TA.) b2: I. q.

نفس [app. نَفَسٌ i. e. Breath; like رُوحٌ]: said to be the primary signification: (MF:) or spirit; [like رُوحٌ;] syn. نَفْسٌ; as in the saying, أَحْيَا النَّاسَ بِرَوْحِهِ [He (meaning God) hath quickened, or vivified, mankind with his spirit: or perhaps the right reading is بِرُوحِهِ]. (A.) b3: See also رَاحَةٌ, with which it is syn. (S, K.) b4: Also (assumed tropical:) Joy, happiness, or gladness; (AA, MF, TA;) said to be a metaphorical meaning, from the same word as syn. with نفس; (MF;) and ↓ رُوحٌ likewise has this meaning: (IAar, TA:) or the former, rest, or ease, from grief, or sorrow, of heart. (As, TA.) In the saying of 'Alee, فَبَاشَرُوا رَوْحَ اليَقِينِ or اليقين ↓ رُوحَ, the phrase روح اليقين is thought by ISd to mean (assumed tropical:) The joy and happiness that arise from certainty. (TA. [See art. بشر.]) b5: Also (assumed tropical:) Mercy (S, K, TA) of God; thus called as being a cause of rest, or ease; (TA;) and so ↓ رِيحٌ; (K;) and ↓ رَيْحَانٌ; (L;) and ↓ رُوحٌ is said by Az to have this meaning in the Kur iv.

169: the pl. of the first of these three words [and of the last, and accord. to some a pl. of the second also,] is أَرْوَاحٌ. (TA.) رُوحٌ The soul, spirit, or vital principle; syn. نَفْسٌ; (IAar, IAmb, L, Msb, TA, and S and K &c. in art. نفس; [but there is a difference between these two words, for they are not always interchangeable, as I have shown in art. نفس;]) [i. e.]

مَا بِهِ حَيَاةُ الأَنْفُسِ; (K; [see also رَوْحٌ, third sentence;]) often occurring in the Kur and the Traditions in different senses, but generally signifying [as explained above, i. e.] the vital principle; (IAth, TA;) [or the nervous fluid; or animal spirit;] a subtile vaporous substance, which is the principle of vitality and of sensation and of voluntary motion; also called the رُوح حَيَوَانِىّ; (KT in explanation of the term نَفْسٌ;) or a subtile body, the source of which is the hollow of the corporeal heart, and which diffuses itself into all the other parts of the body by means of the pulsing veins, or arteries: (KT in explanation of the term الرُّوحُ الحَيَوَانِىُّ: [so too نَفْسٌ; q. v.: see also Gen. ix. 4: many of the ancients believed the soul to reside in the blood: see Aristotle, De Anim. i. 2, and Virgil's Æn. ix. 349:]) or the vital principle in man: (Fr, TA:) or the breath which a man breathes, and which pervades the whole body: [and this seems to be the original idea expressed by the word:] after its exit, he ceases to breathe; and when it has completely gone forth, his eyes remain gazing towards it until they close; called in Pers\. جَانْ: (AHeyth, TA:) accord. to the Sunnees, the rational soul, (النَّفْسُ النَّاطِقَةُ, [also termed الرُّوحُ الإِنْسَانِىُّ,]) which is adapted to the faculty of making known its ideas by means of speech, and of understanding speech, and which perishes not with the perishing of the body, being a substance, not an accident; as is shown by the words in the Kur iii. 163, which refer to the روح: (Msb:) most of the doctors of the fundamentals of religion forbid the diving into this matter, because God has abstained from making it known: (TA:) the philosophers say that it is the blood, by the exhausting of which the life ceases: (Msb:) the word is masc., (IAar, IAmb, Az, S, M, A, Msb, K, *) thus, with the Arabs, differing from نَفْسٌ, for this they make fem., (IAar, IAmb, Msb,) but the former is also fem., (S, M, A, Msb, K,) app. as meaning نَفْسٌ, (Msb,) as is said in the R; (TA;) and most hold it to be as often fem. as it is masc.: (MF:) one says خَرَجَ رُوحُهُ (IAar, Az, TA) [and also خَرَجَتْ رُوحُهُ, meaning His soul departed, or went forth]: the pl. is أَرْوَاحٌ. (S, Msb.) b2: Also i. q. نَفْخٌ (K) [properly A blowing with the mouth; but here] meaning wind that issues from the رُوح; (TA;) wind, or breath. (ADk, TA.) Dhu-r-Rummeh says, respecting fire that he had struck, and upon which he bade his companion to blow, أَحْيِهَا بِرُوحِكَ Give life to it, or enliven it, with thy wind [or breath]. (TA.) And one says, مَلَأَ القِرْبَةَ مِنْ رُوحِهِ He filled the skin with his wind; with his breath. (ADk, TA.) b3: [Hence,] الرُّوحُ also signifies (assumed tropical:) Inspiration, or divine revelation; (Zj, Th, K;) such as is imparted by means of an angel: thus in the Kur xvi. 2 and xl. 15: so called because it quickens from the death of infidelity, and thus is, to a man, like the رُوح which is the vital principle of his body: (T:) or (so says Zj accord. to the L, but in the K “ and ” ) the prophetic commission. (Zj, K.) b4: And (assumed tropical:) The Kur-án; (IAar, Zj, S, * A, * K;) whereby God's creatures are [spiritually] quickened, and guided to the right way. (TA.) So in the trad., تَحَايَوْا بِذِكْرِ اللّٰهِ وَ رُوحِهِ (tropical:) [Revive yourselves with God's book of religion and religious laws, (or ذِكْر may here have some other meaning,) and his Kur-án]. (TA. [Mentioned also in the A; in a copy of which, in the place of تَحَايَوْا, I find تَحَابُوا, an evident mistranscription.]) b5: And (assumed tropical:) What God ordains and commands (K, TA) by means of his assistants and angels. (TA.) b6: Also Jibreel [i. e. Gabriel]; (S, * A, * K;) called in the Kur [xxvi. 193] الرُّوحُ الأَمِينُ, and [in ii. 81] رُوحُ القُدُسِ or القُدْسِ, as related by Az on the authority of Th. (TA.) [The last of these appellations, or generally, but incorrectly, الرُّوحُ القُدُسُ, is applied by the Eastern Christians among the Arabs to The Holy Spirit; the Third Person of the Trinity.] b7: And [sometimes Our Lord] Jesus. (S, * A, * K.) b8: And A certain angel, (I'Ab, K,) in the Seventh Heaven, (I'Ab, TA,) whose face is like that of a man, and his body like that of the [other] angels: (I'Ab, K:) or certain creatures resembling mankind, but not men: so in the Kur lxxviii. 38: (Zj:) or the watchers over the angels who are watchers over the sons of Adam, whose faces are said to be like the faces of men, and whom the other angels see not, like as we see not the watchers nor the [other] angels. (Th.) b9: See also رَوْحٌ, in three places.

A2: Also pl. of رَؤُوحٌ: (L:) b2: and of أَرْوَحُ. (S &c.) رَوَحٌ: see رَائِحٌ, of which it is said to be a quasi-pl. n., in three places.

A2: Also Width, wideness, or ampleness. (S, K.) El-Mutanakhkhil [in the TA El-Muntakhal] El-Hudhalee says, لٰكِنْ كَبِيرُ بْنُ هِنْدٍ يَوْمَ ذٰلِكُمُ فُتْخُ الشَّمَائِلِ فِى أَيْمَانِهِمْ رَوَحُ (S, TA,) meaning But Kebeer Ibn-Hind, a tribe of Hudheyl, on that day, were lax in the joints of the left hands by reason of vehement pulling [of the bows], having wideness in their right hands by reason of vehement striking with the sword. (TA.) b2: And [particularly] Width, or wideness, in the space between the thighs: (TA:) or width, or wideness, (S, Mgh, K,) in, (S, K,) or of, (Mgh,) [or between,] the two legs, (S, Mgh, K,) less than what is termed فَحَجٌ, (S, K,) or less than فَجَجٌ, (A, Mgh,) with wideness between the fore parts of the feet, and nearness of the heels, each to the other: (S:) or [simply] wideness between the fore parts of the feet, and nearness of the heels, each to the other: (Msb:) or a spreading in the fore part of each foot: (Lth, Mgh, Msb:) or a turning over of the foot upon its outer side: IAar says that رَوَحٌ in the legs is less than فَدَعٌ, and this is less than عَقَلٌ. (TA.) A3: هٰذَا الأَمْرُ بَيْنَنَا رَوَحٌ means This is a thing, or an affair, which we do by turns; as also عَوَرٌ. (TA.) رِيحٌ originally رِوْحٌ, the و being changed into ى because of the preceding kesreh, (T, S, Msb,) as is shown by its dim. mentioned below; (T, Msb;) Sb held it to be of the measure فِعْلٌ; and Abu-l-Hasan, فِعْلٌ and فُعْلٌ; [if the latter, originally رُيْحٌ;] (TA;) [Wind; i. e.] the air that is made to obey [the will of God] and to run its course between heaven and earth: (Msb, TA:) or the breath (نَسِيم) of the air; and in like manner, of anything: (L, TA:) said to be thus called because it generally brings رَوْح and رَاحَة [i. e. rest, or ease]: (IAmb, MF:) one says رِيحٌ and ↓ رِيحَةٌ, like دَارٌ and دَارَةٌ; (S;) [using the latter as a more special term; for] رِيحَةٌ signifies a portion of wind (طَائِفَةٌ مِنْ رِيحٍ) [meaning a wind of short duration; or a breath, puff, blast, or gust, of wind]; (Sb, M;) but رِيحٌ and ↓ رِيحَةٌ may be used in the same sense; i. e. the latter may be used as syn. with the former, and they are mentioned by some [as analogous] with كَوْكَبٌ and كَوْكَبَةٌ: (Sb, L:) رِيْح is of the fem. gender (IAmb, L, Msb) in most cases; (Msb;) and all the other names for wind are fem. except إِعْصَارٌ, which is masc.; (IAmb, Msb;) but ريح is sometimes made masc. as meaning هَوَآءٌ: (Az, Msb:) [it is used by physicians as signifying flatus, flatuosity, or flatulence; as in the phrase رِيحٌ غَلِيظَةٌ a gross flatus:] the pl. [of pauc.] is أَرْوَاحٌ (S, Mgh, Msb, K, &c.) and أَرْيَاحٌ, (S, Msb, K,) the latter used by some, but disallowed by AHát because there is in it no kesreh to cause the و to be changed into ى, (L, Msb,) and [the pl. of mult. is] رِيَاحٌ, (S, Mgh, Msb, K, &c.,) with ى because of the kesreh, (Msb,) and رِيَحٌ; (K, but not found by SM in any other lexicon;) and the pl. pl. is أَرَاوِيحُ [pl. of أَرْوَاحٌ] and أَرَايِيحُ [pl. of أَرْيَاحٌ]: (K:) the dim. of رِيحٌ is ↓ رُوَيْحَةٌ. (T, Msb.) رِيَاحٌ, or another form of pl., is often used in a good sense; and the sing., in an evil sense; because the Arabs say that the clouds are not made to give rain save by diverse winds blowing together; and this distinction is observed in the Kur-án. (L.) Hence, it is related in a trad., that he [Mohammad] used to say, when wind rose, اَللّٰهُمَّ اجْعَلْهَا رِيَاحًا وَ لَا تَجْعَلْهَا رِيحًا [O God, make it to be winds, and made it not to be a wind]. (TA.) [But this distinction is not always observed.] One says, فُلَانٌ يَمِيلُ مَعَ كُلِّ رِيحٍ (tropical:) [Such a one inclines, or turns, with every wind]. (TA.) And فُلَانٌ كَالرِّيحِ المُرْسَلَةِ [Such a one is like the wind that is sent forth to drive the clouds, and produce rain; (see the Kur xxv.

50;)] meaning, (tropical:) quick, or prompt, to do acts of kindness, or beneficence. (A.) And رَجُلٌ سَاكِنُ الرِّيحِ (tropical:) A man who is calm, sedate, staid, or grave. (A.) b2: Also (assumed tropical:) Predominance, or prevalence; and power, or force. (S, K.) A poet says, (S,) namely, Suleyk Ibn-Es-Sulakeh, or Taäbbata-Sharrà, or Aashà of the tribe of Fahm, (TA, and so in one of my copies of the S,) أَتَنْظُرَانِ قَلِيلًا رَيْثَ غَفْلَتِهِمْ

أَوْ تَعْدُوَانِ فَإِنَّ الرِّيحَ لِلْعَادِى (assumed tropical:) [Will ye two await, a little, the time of their inadvertence, or will ye act aggressively? for prevalence is for the aggressor]. (S.) and hence the phrase in the Kur [viii. 48], وَ تَذْهَبَ رِيحُكُمْ (assumed tropical:) [And your predominance, or power, depart]: (S:) [or in this latter instance it has the meaning next following.] b3: (tropical:) Aid against an enemy; or victory, or conquest: (K, TA:) and (tropical:) a turn of good fortune. (A, K, TA.) One says, ذَهَبَتْ رِيحُهُمْ (tropical:) Their turn of good fortune departed. (A.) And إِذَا هَبَّتْ رِيَاحُكَ فَاغْتَنِمْهَا (tropical:) [When thy turns of good fortune come, avail thyself of them]. (A.) And الرِّيحُ لِآلِ فُلَانٍ (tropical:) Aid against the enemy, or victory or conquest, or the turn of good fortune, is to the family of such a one. (TA.) b4: See also رَوْحٌ. b5: And see رَائِحَةٌ (with which it is syn.), in four places. b6: Also (assumed tropical:) A good, sweet, or pleasant, thing. (K.) b7: The pl. أَرْوَاحٌ occurs in a trad. as meaning (tropical:) The jinn, or genii; because they are [supposed to be often] invisible, like the wind. (TA.) رَاحَةٌ Rest, repose, or ease; contr. of تَعَبٌ; (TA;) cessation of trouble, or inconvenience, and of toil, or fatigue; (Msb;) [or freedom therefrom;] and ↓ رَوْحٌ signifies the same as رَاحَةٌ, (S, A, K,) from الاِسْتِرَاحَةُ; (S, A;) like ↓ رَوَاحٌ [mentioned in the first paragraph as an inf. n. in a similar sense, as are also رَاحَةٌ and ↓ رَوْحَةٌ and ↓ رَوَاحَةٌ and ↓ رَوِيحَةٌ, i. e., as meaning the experiencing relief from grief &c.]. (TA.) Yousay, ↓ مَا لِفُلَانٍ فِى هٰذَا الأَمْرِ مِنْ رَوَاحٍ i. e. رَاحَةٍ

[There is not, for such a one, in this affair, or case, or event, any rest, &c.]. (TA.) And اِفْعَلْ

↓ ذٰلِكَ فِى سَرَاحٍ وَ رَوَاحٍ (tropical:) Do thou that in a state of ease (S, A, K) and rest. (A.) b2: See also 4, near the middle of the paragraph.

A2: (assumed tropical:) A wife; syn. عِرْسٌ: (K:) because one trusts to her, or relies upon her, and becomes quiet, or easy, in mind. (TA.) A3: The hand; syn. كَفٌّ: (S, K:) or [rather] the palm of the hand; (Msb, MF;) for the term كَفّ includes the راحة with the fingers: (MF:) pl. ↓ رَاحٌ, (S, A, * Msb, K, *) [or rather this, said in the K to be syn. with رَاحَاتٌ, is a coll. gen. n., of which رَاحَةٌ is the n. un.,] and [the pl. is] رَاحَاتٌ. (Msb, K.) You say, دَفَعُوهُ

↓ بِالرَّاحِ [They pushed him with the palms of the hands]. (A.) The saying of a poet, ↓ إِذَا دَلَكَتْ شَمْسُ النَّهَارِ بِرَاحِ is explained as meaning When the sun of day has set, and men, looking towards it, shield themselves from its rays with the palms of their hands: or, accord. to IAar, when the [sun of] day has become dark, by reason of the dust of battle, and it is as though it were setting, and people have found rest from its heat. (L. [See also بَرَاحٌ, in art. برح; where other readings are mentioned.]) b2: [Hence, app., as seems to be indicated in the TA,] رَاحَةُ الكَلْبِ (tropical:) A certain plant. (K, TA.) b3: And ذُو الرَّاحَةِ (assumed tropical:) A sword of El-Mukhtár Ibn-Abee-' Obeyd (K, TA) Eth-Thakafee. (TA.) b4: رَاحَةٌ also signifies A court, an open area, or a yard, (K, TA,) of a house. (TA.) One says, تَرَكْتُهُ أَنْقَى مِنَ الرَّاحَةِ (K, TA) i. e. I left him, or it, more clear than the court, open area, or yard, [of a house,] or than the palm of the hand; (TA;) meaning, (assumed tropical:) without anything. (K, TA.) b5: And ↓ رَاحٌ signifies also Plain and open tracts of land, producing much herbage, (ISh, K,) hard, but comprising soft places and [what are termed] جَرَاثِيم [pl. of جُرْثُومَةٌ, q. v.], not forming any part of [the bed of] a torrent nor of a valley; (ISh;) one whereof is termed رَاحَةٌ. (ISh, K.) b6: Also The plicature of a garment, or piece of cloth: (K, TA:) or the original plicature thereof: so in the saying, in a trad., respecting a new garment, or piece of cloth, اِطْوِهِ عَلَى رَاحَتِهِ [Fold thou it in the manner of its original plicature]. (TA.) رَوْحَةٌ: see رَاحَةٌ. b2: Also A journey in the evening, or afternoon: an inf. n. of un. of رَاحَ: (L:) pl. رَوْحَاتٌ. (Ham p. 521.) And The space of a journey in the afternoon, or evening. (L.) A2: [Also, as seems to be indicated in the TA, The outer side of each of the legs of a man when bowed: see رَوَحٌ.]

رِيحَةٌ: see رِيحٌ, in two places: A2: and see also رَيِّحَةٌ.

رِيحِىٌّ Of, or relating to, wind: flatulent; as in the phrase قَوْلَنْجٌ رِيحِىٌّ flatulent colic.]

رَيْحَانٌ a word respecting the formation of which there are different opinions; many saying that its medial radical letter is و, and its original form رَيْوَحَانٌ, as may be argued from the form of its dim., mentioned below; (Msb;) others, that its original form is رَوْيَحَانٌ; (MF;) and others, that its medial radical letter is ى, and that it is of the same measure as شَيْطَانٌ, as may be argued from the form of its pl., mentioned below; (Msb;) A certain plant, (S, K,) well known, (S,) of sweet odour; (K;) the شَاهَسْفَرَم [or شَاهِسْفَرَم, i. e. basil-royal, or common sweet basil, ocimum basilicum, the seed of which (called بِزْرُ الرَّيْحَانِ) is used in medicine]: (Mgh: [see also حَبَقٌ:]) or any sweet-smelling plant; (T, Mgh, Msb, K;) but when used absolutely by the vulgar, a particular plant [that mentioned above] is meant thereby: (Msb:) or the extremities thereof; (K;) i. e. the extremities of any sweet-smelling herb, when the first of its blossoms come forth upon it: (TA:) or the leaves thereof: (K:) or the leaves of seed-produce: so, accord. to Fr, in the Kur lv. 11: (S, TA:) [it is a coll. gen. n.:] the n. un. is with ة; (TA;) and is applied to a bunch (طَاقَةٌ) of رَيْحَان; and, with the article ال, (as a proper name, TA,) the حَنْوَة [a certain plant respecting which authors differ]: (K:) the dim. of رَيْحَانٌ is رُوَيْحِينٌ: (Msb:) and the pl. is رَيَاحِينُ. (Mgh, Msb) رَيْحَانُ الحَبَاحِمِ: and رَيْحَانُ الشُّيُوخِ: see حَبَقٌ. رَيْحَانُ القُبُورِ is a name of The مِرْسِين [or myrtle-tree]. (TA in art. مرس.) b2: (tropical:) Offspring; (L, K, TA;) from the same word as signifying “ any sweet-smelling plant; (Ham p. 713;) or from the same word in the sense next following: (L:) [a coll. gen. n.: n. un. with ة; whence,] رِيْحَانَنَىَّ [meaning (tropical:) My two descendants] occurs in a saying of Mohammad as applied to El-Hasan and El-Hoseyn. (TA.) b3: (tropical:) A bounty, or gift, of God; such as the means of subsistence, &c.; syn. رِزْقٌ: (S, L, K, TA:) said to be of the dial. of Himyer. (MF.) So in the saying, خَرَجْتُ أَبْتَغِى رَيْحَانَ اللّٰهِ (tropical:) [I went forth seeking, or seeking diligently, the bounty, &c., of God]. (AO, S, TA.) And in a verse of En-Nemir Ibn-Towlab cited voce دِرَّةٌ. (S, TA.) And in the saying, in a trad., الوَلَدُ مِنْ رَيْحَانِ اللّٰهِ (tropical:) [Offspring are of the bounty of God]. (S, TA.) b4: It is also used (S, K) in the accus. case as an inf. n. [forming an absolute complement of a verb understood], (S,) in the sense of اِسْتِرْزَاق: so in the saying, سُبْحَانَ اللّٰهِ وَ رَيْحَانَهُ (assumed tropical:) [I extol, or celebrate, or declare, the absolute perfection, or glory, or purity, of God, and beg his bounty, or his supply of the means of subsistence]. (S, K.) b5: See also رَوْحٌ.

رَوْحَانِىٌّ, with fet-h to the ر, applied to a place, Good, or pleasant [app., like رَيِّحٌ, in respect of wind or air]. (S, TA.) b2: See also what next follows.

رُوحَانِىٌّ, with damm to the ر, (S, A, K, &c.,) and ↓ رَوْحَانِىٌّ, with fet-h, but this latter is deemed strange by the lexicologists [as syn. with the former], (MF,) app. rel. ns., from رَوحٌ [in the former instance], or from رَوْحٌ meaning the “ breath of the wind when weak ” [in the latter instance], extraordinary in form, with ا and ن added to the usual form of the rel. n.: (TA:) Of, or relating to, the angels and the jinn or genii: (S, A, * K:) in this sense Abu-l-Khattáb asserts himself to have heard the former used: (S:) accord. to AO, it is applied by the Arabs to anything having in it a soul, or spirit, (Sb, S,) whether a human being or a beast: (Sb:) or it has this signification also: (K:) accord. to Wardán Aboo-Khálid, as related by ISh, among the angles are those who are termed رُوحَانِيُّونَ, and those who are created of light; and of the former are Jibreel and Meekáeel and Isráfeel: and ISh adds that the روحانيّون are souls, or spirits, which have not bodies; [spiritual beings;] and that the term روحانىّ is not applied to anything save what is of this description, such as the angles and the jinn and the like: and this is the correct explanation; not that of Ibn-El-Mudhaffar, that it signifies that into which, a soul, or spirit, has been blown. (T, TA.) الحَبَقُ الرَّيْحَانِىُّ: see حَبَقٌ.

رَوَاحٌ: see رَاحَةٌ, in three places. b2: It is also an inf. n. of رَاحَ, [q. v.,] signifying the contr. of غُدُوٌ. (S.) b3: And it signifies also The evening; (K;) or the afternoon, from the declining of the sun from the meridian until night. (S, K.) One says, سَارُوا رَوَاحًا [They journeyed in the evening, or afternoon]. (TA.) And ↓ لَقِيتُهُ رَائِحَةً I met him in the evening, or afternoon. (A.) And خَرَجْوا بِرَوَاحٍ مِنَ العَشِىِّ, (S, K,) and من العشىّ ↓ بِرِيَاحٍ, (so in the T, A, L, and K,) or ↓ بِرَيَاحٍ, (so in the S,) and من العشىّ ↓ بِأَرْوَاحٍ, (A, K,) using a pl. form, (TA,) meaning the same, (S,) or They went forth in the beginning of the evening, (K,) or (tropical:) when there were yet some remains of the evening. (A.) And أَتَى فُلَانٌ وَ عَلَيْهِ مِنَ النَّهَارِ

↓ رِيَاحٌ, and ↓ أَرْوَنحٌ (tropical:) [Such a one came when there were yet some remains for him of day]. (A.) رَيَاحٌ: see رَاحٌ: A2: and see also رَوَاحٌ.

رِيَاحٌ: see رَوَاحٌ, in two places.

رَؤُوحٌ: see رَائِحٌ.

رَيُوحٌ: see رَيِّحٌ, below.

رَوَاحَةٌ: see رَاحَةٌ.

رَوِيحَةٌ: see رَاحَةٌ.

رُوَيْحَةٌ dim. of رِيحٌ, q. v. (T, Msb.) يَوْمٌ رَيِّحٌ A day of good, or pleasant, wind; (S, Mgh, Msb, K;) as also ↓ يَوْمٌ رَوْحٌ and ↓ رَيُوحٌ; (TA;) or these two signify a good, or pleasant, day: (S:) and ↓ لَيْلَةٌ رَوْحَةٌ a good, or pleasant, night; (K;) or a night of good, or pleasant, wind; as also رَيِّحَةٌ and ↓ رَائِحَةٌ: (TA:) and مَكَانٌ رَيِّحٌ a place of good, or pleasant, wind: (S: [see also رَوْحَانِىٌّ:]) or, accord. to Lth, (TA,) and the Kifáyet el-Mutahaffidh, (Msb,) يَوْمٌ رَيِّحٌ signifies a violently-windy day; like يَوْمٌ رَاحٌ [before mentioned]. (Mgh, Msb, TA.) رَيِّحَةٌ and ↓ رِيحَةٌ A certain plant that appears at the roots, or lower parts, of the عِضَاه, remaining from the preceding year: or what grows when affected by the cold, without rain: (K:) in the T, the former is expl. as signifying a plant that becomes green after its leaves and the upper parts of its branches have dried: (TA: [see also رَبْلٌ:]) this term is applied to the حُلَّب, the نَصِىّ, the رُخَامَى, and the مَكْنَان. (TA in art. حلب.) رَوَّاحٌ [(assumed tropical:) Very brisk, lively, sprightly, active, agile, prompt, or quick]. b2: See also رَائِحٌ.

رَوَّاحَةٌ A flock of sheep or goats. (L.) رَائِحٌ, applied to a day; and رَائِحَةٌ, applied to a night (لَيْلَةٌ): see رَاحٌ; and رَيِّحٌ. [In each case it probably has both of the meanings assigned under these two heads.] b2: Also Going, or returning, [or journeying, or working, or doing a thing, (see its verb, 1,)] in the evening, or in the afternoon: (L:) [and going, or journeying, at any time of the night or day: (see, again, its verb:)] and in like manner, [but in an intensive sense,] ↓ رَؤُوحٌ, of which the pl. is رُوحٌ; and ↓ رَوَّاحٌ, of which the pl. is رَوَّاحُونَ, it having no broken pl.: (L:) ↓ رَوَحٌ is pl., (S, K,) or [rather] a quasi-pl. n., (L,) of رَائِحٌ, (S, L, K,) like as خَدَمٌ is of خَادِمٌ. (S, L.) قَوْمُكَ رَائِحٌ [Thy people, or party, are, or is, going, &c.] is a phrase of the Arabs mentioned by Lh on the authority of Ks; but he says that it is only used thus, with a determinate noun; i. e., that one does not say قَوْمٌ رَائِحٌ [though this is agreeable with analogy, as well as قَوْمٌ رَائِحَةٌ and قَوْمٌ رَائِحُونَ]: one says also ↓ قَوْمٌ رَوَحٌ and رُوحٌ. (L, TA.) And one says إِبِلٌ رَائِحَةٌ Camels returning in the evening, or afternoon, from pasture. (Msb.) [Hence,] مَا لَهُ سَارِحَةٌ وَ لَا رَائِحَةٌ [lit. He has not any camels, &c., that go away to pasture, nor any that return from pasture], meaning (assumed tropical:) he has not anything: (S:) and sometimes it means (assumed tropical:) he has not any people, or party. (Lh, TA in art. سرح.) أَعْطَانِى

رَائِحَةٍ زَوْجًا occurs in a trad. as meaning He gave me, of every kind of cattle that returned to him from pasture, a portion, or sort: and in another, مَالٌ رَائِحٌ, as meaning (assumed tropical:) [Property, or cattle,] of which the profit and recompense return to one: or in each, as some relate it, the word is with ب [i. e. رَابِحَة and رَابِح]. (TA.) ↓ طَيْرٌ رَوَحٌ meansBirds in a state of dispersion: or returning in the evening, or afternoon, (S, K,) to their places, (S,) or to their nests: (K:) or, accord. to the T, رَوَحٌ in this case is for رَوَحَةٌ, [a pl. of رَائِحٌ,] like كَفَرَةٌ and فَجَرَةٌ, [pls. of كَافِرٌ and فَاجِرٌ,] and means, in this instance, in a state of dispersion. (TA.) b3: Also, [used as a subst., or an epithet in which the quality of a subst. is predominant,] A wild bull: so in the saying of El-' Ajjáj, عَالَيْتُ أَنْسَاعِى وَ جُِلْبَ الكُورِ عَلَى سَرَاةِ رَائِحٍ مَمْطُورِ i. e. [I put my plaited thongs, and the curved pieces of wood, or the cover, of the camel's saddle, upon the back of (a camel like)] a wild bull rained upon; for when he is rained upon, he runs vehemently: (S, TA:) but the reading commonly known is, بَلْ خِلْتُ أَعْلَاقِى وَ جُِلْبَ كُورِ [Nay, or nay rather, I fancied my bags for travelling-provisions &c. that were hung upon my camel, and the curved pieces of wood of my camel's saddle]. (IB, TA in art. جلب. [اعلاقى is there explained as meaning “ my things that I held in high estimation: ” but the rendering that I have given I consider preferable.]) رَائِحَةٌ [fem. of رَائِحٌ, used as a subst.,] and ↓ رِيحٌ both signify the same; (S, Mgh, Msb, K;) i. e. An accidental property or quality that is perceived by the sense of smelling; [or rather an exhalation that is so perceived; meaning odour, scent, or smell;] (Mgh, Msb;) syn. نَسِيمٌ; whether sweet or stinking: (K:) and the former, a sweet odour which one perceives in the نَسِيم [or breath of the wind]: (L:) ↓ the latter is fem. [like the former]: (Msb:) the pl. of the former is رَوَائِحُ; and El-Hulwánee mentions أَرَايِيحُ as pl. of أَرْيَاحٌ [which is pl. of ↓ رِيحٌ, under which see its other pls.]. (Mgh.) You say, الشَّىْءِ ↓ وَجَدْتُ رِيحَ and رَائِحَتَهُ in the same sense [i. e. I perceived the odour of the thing]. (S.) And لِهٰذِهِ البَقْلَةِ رَائِحَةٌ طَيِّبَةٌ [This herb, or leguminous plant, has a sweet odour]. (L.) b2: It is said in the K, that مَا فِى وَجْهِهِ رَائِحَةٌ means (tropical:) There is not in his face any blood: but [SM says that] this requires consideration; for, accord. to A'Obeyd, one says, أَتَانَا فُلَانٌ وَ مَا فِى وَجْهِهِ رَائِحَةُ دَمٍ مِنْ الفَرَقِ (tropical:) [Such a one came to us not having in his face any tinge of blood by reason of fright, or fear]: and accord. to the A [and the Mgh], one says of a person who has come in fright, or fear, أَتَانَا وَ مَا فِى رَجْهِهِ رَائِحَةُ دَمٍ: (TA:) [accord. to Mtr, however,] one sometimes says, وَ مَا فِى وَجْهِهِ رَائِحَةٌ, without adding دم; and an instance of this occurs in a trad. of Aboo-Jahl. (Mgh.) b3: رَائِحَةٌ also signifies A rain of the evening or afternoon: (Lh, K:) or, as Lh says on one occasion, [simply] rain: (TA:) pl. رَوَائِحُ. (Lh, K.) b4: [And] A cloud (سَحَابَةٌ) that comes in the evening or afternoon. (Har p. 667.) b5: See also رَوَاحٌ.

أَرْوَاحُ [More, and most, conducive to rest or ease]. (K in art. مخر.) A2: Also Having the quality termed رَوَحٌ [q. v.] (Lth, A, Mgh, Msb, K) in the thighs, (TA,) or in the legs, (S, A, * Mgh, * K,) and feet, (S,) or in the feet: (Lth, Mgh, Msb:) fem. رَوْحَآءُ: (S, Msb:) and pl. رُوحٌ. (S.) Such was 'Omar; (K, TA;) appearing as though he were riding when others were walking: (TA:) and such is every ostrich. (S, TA.) You say also قَدَمٌ رَوْحَآءُ, meaning A foot spreading in its fore part: (Lth, Mgh, TA:) or turning over upon its outer side. (TA.) b2: Also, and ↓ أَرْيَحُ, (K,) or the latter only is correct in this case, (TA,) Wide; applied to a مَحْمِل [q. v.]: (K, TA:) and so the latter applied to anything: (Lth, TA:) so too the former applied to a [bowl such as is termed]

قَدَح: and the same also signifies shallow; applied to a vessel: (TA:) and so رَوْحَآءُ; applied to a [bowl such as is termed] قَصْعَة. (S, A, K.) أَرْيَحُ: see the next preceding paragraph.

أَرْيَحِىٌّ (tropical:) Large, or liberal, in disposition; (S, K, TA;) characterized by alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness in acts of liberality, kindness, or beneficence: (S, * A, L, K: *) the former ى is said by AAF to be substituted for و: (TA. Mentioned in the L in the present art. and in art. ريح.) The Arabs have many epithets like this, [as أَجْوَلِىٌّ and أَحْوَذِىٌّ and أَحْوَزِىٌّ and أَلْمَعِىٌّ,] of the meansure أَفْعَلِىٌّ, as though they were rel. ns. (TA.) b2: It is also an epithet applied to a sword, meaning (assumed tropical:) That shakes, (TA, and Ham p. 358,) as though brisk, or prompt, to strike: (Ham:) or meaning of Aryah, a town of Syria, (TA and Ham, [in the latter of which the phrase سُيُوفَ

أَرْيَحَ is cited in confirmation from a poem of Sakhr el-Ghei,]) or a tribe of El-Yemen. (TA.) أَرْيَحِيَّةٌ (tropical:) Largeness, or liberality, of disposition; (S, K, TA;) alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing one to promptness in acts of liberality, kindness, or beneficence: (S, * A, L, K: *) the former ى is said by AAF to be substituted for و: (TA:) ↓ تَرَيُّحٌ, accord. to Lh, signifies the same, and ISd thinks it to be an inf. n., of which the verb is تَرَيَّحَ. (L: in which these two ns. are mentioned in the present art. and in art. ريح. [See also رَاحٌ: and see 1.]) You say, أَخَذَتْهُ الأَرْيَحِيَّةُ, (S, L, K,) or أَرْيَحِيَّةٌ إِلَى النَّدَى, (A,) i. e. (tropical:) Alacrity, cheerfulness, &c., disposing him to promptness in acts of liberality, affected him. (S, A, L, K.) [See also 1, near the begin ning, where it is mentioned as an inf. n.]

أَرْوَاحٌ [pl. of رَوْحٌ, and of رُوحٌ, and of رِيحٌ]. b2: خَرَجُوا بِأَرْوَاحٍ مِنَ العَشِىِّ: and أَتَى فُلَانٌ وَ عَلَيْهِ مِنْ النَّهَارِ أَرْوَاحٌ: see رَوَاحٌ.

تَرْوِيحَةٌ A single rest: pl. تَرَاوِيحُ. (Mgh, * Msb, * TA.) b2: Hence, the تَرْوِيحَة of the month of Ramadán, (K, TA,) or صَلَاةُ التَّرَاوِيحِ [A form of prayer performed at some period of the night in the month of Ramadán, after the ordinary prayer of nightfall, consisting of twenty, or more, rek'ahs, according to different persuasions]; (Mgh, * Msb, TA;) so called because the per former rests after each ترويحة, which consists of four rek'ahs; (Mgh, * Msb, K, * TA;) or because they used to rest between every two [pairs of] salutations. (TA.) [See De Sacy's Chrest. Ar., sec. ed., i. 167-8.] You say, صَلَّيْتُ بِهِمُ التَّرَاوِيحَ [I performed with them the prayer of the تراويح]. (A, * Mgh, Msb.) مَرَاحٌ a n. of place from 1: (Msb:) A place from which people go, or to which they return, in the evening or afternoon [or at any time: see 1]. (S, Msb, K.) b2: [Hence,] مَا تَرَكَ فُلَانٌ مِنْ

أَبِيهِ مَغْدًى وَ لَا مَرَاحًا, (S, and K in art. غذو,) and ↓ مَغْدَاةً وَ لَا مَرَاحةً, (K in that art.,) (assumed tropical:) Such a one resembled his father [without exception,] in all his states, conditions, or circumstances. (S, K. *) See also what next follows.

مُرَاحٌ a n. of place from 4; (Msb;) meaning The place to which camels, and sheep or goats, and cows or bulls, are driven, or brought, back [from their place of pasture] in the evening, or afternoon; (Mgh;) the nightly resting-place or resort (S, Msb, K) of cattle, (Msb,) or of camels, (S, K,) and sheep or goats [&c.]. (S.) ↓ مَرَاحٌ, with fet-h, in this sense, is wrong. (Mgh, Msb.) مَرُوحٌ and ↓ مَرِيحٌ, applied to a pool of water left by a torrent, (S,) and to a place, &c., (TA,) and the former, (A,) or the latter, (S,) to a branch, (S, A,) Smitten [or blown upon] by the wind: (S:) and مَرُوحَةٌ and ↓ مَرِيحَةٌ, the latter originally مَرْيُوحَةٌ, applied to a tree (شَجَرَةٌ), blown upon by the wind: or blown about, or shaken, by the wind, so that its leaves have been made to fall: or having the dust scattered upon it by the wind. (L.) مِرْوَحٌ: see مِرْوَحَةٌ.

مَرِيحٌ, and its fem., with ة: see مَرُوحُ.

مَرَاحَةٌ: see مَرَاحٌ.

مَرْوَحَةٌ A place in which, or through which, the winds blow, (S, *, K, TA,) and in which they efface the traces of dwellings: (TA:) and [hence,] a desert, or waterless desert: (S, K:) pl. مَرَاوِيحُ [for مَرَاوِحُ]. (S.) [See an ex. in a verse cited voce تَدَلَّى, in art. دلو.]

مِرْوَحَةٌ (S, A, Msb, K) and ↓ مِرْوَحٌ (Lh, K) A fan; a thing, or an instrument, with which one fans himself (يُتَرَوَّحُ): (S, A, Msb, K:) pl. مَرَاوِحُ. (S.) مُرَوَّحٌ Perfumed; applied to oil; (S, A;) and to إِثْمِد [q. v.], (A'Obeyd, S,) which latter is per fumed with musk. (A'Obeyd.) نَاقَةٌ مُرَاوِحٌ A she-camel that lies down behind the other camels. (IAar, Az.) المُرْتَاحُ The fifth of the horses that run in a race; (K, TA;) the number of which is ten. (TA.) مِرْيَاحٌ, applied to food, That occasions much flatulence in the belly. (A, TA.) مُسْتَرَاحٌ a n. of place: and as such meaning (assumed tropical:) The grave [as being a place of rest or ease]. (Ham p. 228.) [And as such] (assumed tropical:) A privy; syn. مَخْرَجٌ. (S.) b2: Also, accord. to rule, a n. of time [i. e. A time of rest or ease]. (Ham ubi suprà.) b3: And a pass. part. n. of 10. (Id. ibid.) [As such] meaning (assumed tropical:) Dead [for مُسْتَرَاحٌ مِنْهُ]; as also ↓ مُسْتَريِحٌ [lit. at rest or ease]. (Id. p. 251.) b4: And it may also be used as an inf. n. of 10. (Ham p. 228.) مُسْتَرِيحٌ: see the next preceding paragraph.

سيف

1 سَافَهُ, (S, M, O, K,) first Pers\. سِفْتُهُ, (S, O, Msb, K, [in the CK, erroneously, سُفْتُهُ,]) aor. ـِ (S, O, Msb, K,) inf. n. سَيْفٌ, (M,) He struck him, or smote him, with the سَيْف [or sword]; (S, M, O, Msb, K;) as also ↓ تسيّفهُ. (TA.) b2: See also 3.

A2: سَيِفَ, inf. n. سَيَفٌ; and ↓ انساف; [app., as seems to be indicated by the context, said of palm-trees (نَخْلٌ) or of palmbranches (سَعَفٌ), as meaning They had upon them what is termed سِيف, q. v.:] (M, TA: *) and سَيِفَت and ↓ انسافت are said of a palm-tree (نَخْلَةٌ) [app. as meaning it had سِيف upon it]. (TA.) 3 مُسَايَفَةٌ signifies The contending with another in fight, or in smiting, with the sword. (S, Mgh.) ↓ سَايَفَنِى فَسِفْتُهُ, a phrase mentioned, without his adding anything thereto, by Lh, app. means[He contended with me in smiting with the sword, and] I was more skilled in the use of the sword (كُنْتُ أَسْيَفَ) than he. (M.) b2: See also 6.4 اساف القَوْمُ The people, or party, came to the سِيف [or sea-shore]. (AAF, M.) A2: اساف الخَرْزَ (S, K) i. q. خَرَمَهُ (S, TA) [expl. in art. سوف] is said to belong to the present art., in which it is mentioned by IF as well as J. (TA.) 5 تَسَيَّفَ see 1.

A2: [Accord. to Freytag, تَسَيَّفَ signifies He was slain with the sword: but he mentions no authority for this. Perhaps the pass. form of this verb may have this meaning.]6 تسايفوا They contended, one with another, in smiting with swords; (S, M, K;) as also ↓ سايفوا; (K;) and so ↓ استافوا, (M, K,) as expl. by the lexicologists; but this last properly signifies they took, or took hold of, the swords. (IJ, M.) 7 إِنْسَيَفَ see 1, in two places.8 اِسْتِياَفٌ signifies The act of [putting to the sword,] destroying, or killing. (KL.) One says, اُسْتِيفَ القَوْمُ [app. meaning The people, or party, were put to the sword]: (K:) a phrase mentioned by Lth. (TA.) b2: See also 6.

سَيْفٌ A sword; (MA, PS, &c.;) a certain thing with which one smites; (M;) well known: its names exceed a thousand: (K: in which it is added that its author has mentioned these names in [his book entitled] الرَّوْضُ المَسْلُوفُ:) [for the names of particular parts thereof, see ذُبَابٌ:] pl. [of pauc.] أَسْيَافٌ (S, M, O, Msb, K) and أَسْيُفٌ (Lh, M, O, K) and [of mult.] سُيُوفٌ (S, M, O, Msb, K) and [quasi-pl. n.] ↓ مَسْيَفَةٌ, like مَشْيَخَةٌ, (O, K, TA,) or مَسِيفَةٌ, like مَشِيخَةٌ. (CK.) [Hence,] سَيْفُ الجَبَّارِ (assumed tropical:) [The sword of Orion;] the three stars η, θ, κ, beneath the girdle] of الجبّار, in a sloping direction, near together, disposed in a row. (Kzw.) b2: (assumed tropical:) A certain fish, (Ibn-'Abbád, O, K,) resembling a سَيْف [or sword]; (Ibn-'Abbád, O;) as also ↓ سِيفٌ. (K.) b3: (assumed tropical:) The سَبِيب, (M,) [i. e.] the hair of the tail, (K,) of a horse. (M, K.) b4: سَيْفُ الغُرَابِ (assumed tropical:) i. q. الدَّلَبُوثُ; (K) A certain plant, the stem (أَصْل) and leaves of which are exactly like those of the saffron, and the bulb of which is enclosed in a covering of [fibres of the kind called] لِيف; (AHn;) so called because its leaves are slender at the extremity like the سَيْف [or sword]. (AHn, K.) b5: هُمْ أَسْيَافٌ [lit. They are swords] means أَحْزَابٌ [i. e. (assumed tropical:) they are bodies, or parties, of men prepared, or ready, for fighting, &c.]. (Ibn-'Abbád, O, K.) b6: and one says, بَيْنَ فَكَّيْهِ سَيْفٌ صَارِمٌ (tropical:) [Between his two jaws is a sharp tongue; lit., a cleaving sword]. (TA.) سِيفٌ The shore (سَاحِل) of the sea or of a great river: (S, M, O, Mgh, Msb, K:) and the side (سَاحِل) of a valley: or [the margin of the shore of a sea or of a great river; for it is added,] every سَاحِل has a سِيف: or السِّيفُ is applied only to the سِيف [or sea-shore, or seaboard,] of 'Omán: (K:) [if otherwise applied,] its pl. is أَسْيَافٌ. (S, M.) One says, هُمْ أَهْلُ أَسْيَاف ٍ وَأَرْيَاف ٍ [They are people of the shores of the sea or of a great river, and of the tracts of towns, or villages, and cultivated lands]. (TA.) A2: Also A thing that adheres to the lower parts, or roots, of palm-branches, like [the fibres called] لِيف, but not the same as لِيف: (S: in which is added, “this I have taken from a book, without having heard it: ”) or the [fibrous substance called] لِيف, (K,) or the thick, or coarse, لِيف, (M,) adhering to the lower parts, or roots, of palm-branches, which is the worst sort thereof, [i. e. of ليف,] (M, K,) and the harshest, and coarsest. (M.) [See شِيفٌ.]

A3: See also سَيْفٌ.

سِيفَةٌ: see art. سوف.

سَيْفَانٌ, applied to a man, Tall and slender, (Ks, S, M, O, K,) like the سَيْف [or sword], (M,) lank in the belly: (Ks, S, O:) and with ة applied to a woman, (Ks, S, M, O, K,) meaning tall; resembling a sword-blade: (O:) or it is peculiar to women; (K;) [i. e.] accord. to Kh, one does not apply to a man the epithet سَيْفَانٌ. (O.) سَيَّافٌ An owner, or a possessor, of a سَيْف [or sword]; (S, M, O, K;) as also ↓ مُسِيفٌ: (M:) pl. [or rather coll. gen. n.] of the former سَيَّافَةٌ: (S, M, O, K:) or this last signifies a people, or party, whose حُصُون [or fortresses] are their سُيُوف [or sword; i. e. whose only means of defence are their swords]. (Lth, O, K. *) b2: Also (tropical:) A man who is a frequent shedder of blood; or who sheds much blood. (TA.) [An executioner who slays with the sword.] b3: And A maker of سُيُوف [or swords]. (TA.) [And A seller of swords.]

سَائِفٌ Striking, or smiting, with the سَيْف [or sword]. (S.) b2: And A man having a سَيْف [or sword]: (S, O, K:) or having with him a سَيْف. (Msb.) أَسْيَفُ [More, and most, skilled in the use of the sword]: see 3.

مُسِيفٌ One having upon him a سَيْف [or sword]; (S, O, K;) having hung upon himself a سَيْف: (Ks:) and (K) accord. to Ibn-'Abbád, a courageous man having with him a سَيْف. (O, K.) b2: See also سَيَّافٌ.

A2: And see art. سوف.

مَسْيَفَةٌ, or مَسِيفَةٌ: see سَيْفٌ.

مُسَيَّفٌ, applied to a [garment of the kind called]

بُرْد, Having upon it what resemble the forms of سُيُوف [or swords]: (M, TA:) and, so applied, having broad stripes, like the سَيْف [or sword]. (TA.) b2: And applied to a dirhem, of which the sides are plain, or clear of any impress or the like. (IAar, O, K.) مِسْيَافٌ A wind (رِيحٌ) that cuts like the سَيْف [or sword]. (M.) A2: See also art. سوف.