برح

Synonymous with زَالَ in two senses: as an attributive verb, and also as a non-attributive verb, as what follows will show.

Used here as an attributive verb; لَا أَزُولٌ and لَا أَتَنَحَّىِ are synonyms.

synonymous with زَالَ مِنْهُ. To be distinguished from the phrase in the Qur'ān 18:59, similar in wording, mentioned below.

maṣdar بَرَاحٌ, بُرُوحٌ, and بَرَحٌ, or بَرْحٌ.

Also: he came to be in the بَرَاح [or wide, uncultivated, or uninhabited, tract].

the going away being زَالَ. تبرّح is used in the same way.

In this phrase the noun is in the accusative case, as in لَا رَيْبَ; but it is allowable to put it in the nominative, so that لا is used in the manner of لَيْسَ.

So in this saying of Saad Ibn-Málik (in the TA, in one place, Ibn-Náshib), in a poem rhyming with refa, alluding to El-Hárith Ibn-'Abbád, who had withdrawn himself from the war of Teghlib and Bekr the sons of Wáïl: [Whoever flees from its fires (that is, نِيرَانِ الحَرْبِ, the fires of the war), let him do so; but as for me, I am the son of Keys: to me there is not, and shall not be, any quitting of place]

[See also Ham p. 250, where, instead of مَن فَرَّ, we find مَنْ صَدَّ, meaning whoever turns away.]

Or: what was in a state of concealment became apparent — from بَرَاحٌ, meaning what is open and apparent of land. Or: what I was concealing became apparent. Or: the affair, or case, became clear and its concealment ceased, as though the secret had departed and ceased. Or, as some say, the secret became apparent. Or, literally: the low ground became high and open to view, meaning that what was concealed became revealed. The first to say it was Shikk the Diviner.

Literally, the wind went away with the dust.

According to some this comes from the preceding; reported by Ibn-El-Lihyánee and Z, and thus written in a copy of the A.

though the K implies بَرُحَ, which is contrary to rule; maṣdar بُرُوحٌ.

Said of a gazelle, and of a bird, and of any wild animal that is hunted or shot.

Or: it passed from the direction of the spectator's left hand towards that of his right (Aboo-'Amr Esh-Sheybánee, IF, in art. سنح). The first appears to follow the usage of the Hijázees, the second that of the Nejdees in general: see بَارِحٌ.

The opposite of سَنَحَ.

contrary to rule.

Said when a man has been angry with his companion.

The fever affected me with the severity, violence, or sharpness called بُرَحَآءُ.

البَرْح here means difficulty, distress, affliction, and the like.

He made him, or caused him, to go away from, or quit, his place.

He, or it, pleased, or rejoiced, him; excited his admiration and approval; induced in him wonder, or admiration, and pleasure, or joy.

on this sense That is, extravagant, or excessive.

See form 1.

Difficulty, distress, affliction, or adversity; evil, or mischief; annoyance, molestation, or hurt; severe punishment; trouble, inconvenience, or fatigue; a difficult, a distressing, an afflictive, or adverse, and a wonderful, thing or event.

Also annoyance, or molestation, by distressing importunity or pressing; a noun from form 2.

[And apparently اِبْنُ بَرْحٍ also.] بِنْتُ بَارِحٍ and اِبْنُ بَرِيحٍ have the same meaning; plural بَنَاتُ بَرْحٍ and بَنُو بَرْحٍ. [See also تَبْرِيحٌ.]

An intensive phrase, like لَيْلٌ أَلْيَلُ [and لَيْلٌ لَائِلٌ]; and مُبَرِّحًا بَرْحًا likewise.

When used as an imprecation, the more approved way is to put the two words in the accusative case; but sometimes they are put in the nominative, as in the saying of a poet, بَرْحٌ لَعيْنَكَ بَارِحٌ [May great difficulty, and the like, befall your two eyes!].

Also بَنِي بَرْحٍ; and in the same sense لقيت منه البِرَحِينَ, البُرَحِينَ, and البَرَحِينَ — or, according to some copies of the K, البِرْحَينِ, البُرْحَيْنِ, and البَرْحَيْنِ, as duals; but the first reading is the more correct.

[MF disapproves of the form بَرَحِينَ, and it is not mentioned in the L; but the dual form بَرْحَيْنِ is mentioned there.]

It seems as though the singular of بَرِحِينَ [or بُرَحِينَ] were بِرَحَةٌ [or بُرَحَةٌ], and that the plural is formed by the termination ون to compensate for the rejection of the ة, as is virtually the case in أَرَضُونَ [or because the meaning is regarded as that of a personification]; and that only the plural is used.

A proverb: بِنْتُ بَرْحٍ شَرَكٌ عَلَى رَأْسِكَ [Calamity is, or be, a snare upon your head].

See مُبَرِّحٌ.

Or صَرْحَةً بَرْحَةً and the like: see art. صرح.

The best of anything; and [particularly] one of the best of she-camels, or of he-camels. Plural بُرَحٌ.

A word said when one misses the mark in shooting or casting, as مَرْحَي is said when one hits the mark.

Said of one suffering from fever, when it is intense.

Severity, violence, or sharpness, or violent molestation, of a fever and the like; [a paroxysm; used in this sense by modern physicians;] and violent distress of mind arising from the oppression caused by inspiration or revelation, such as is said to have affected the Prophet; [but most probably a paroxysm of that kind of catalepsy which physicians term ecstasy;] occurring in a tradition.

And البُرَحِينَ and the like: see بَرْحٌ

Maṣdar of بَرِحَ; hence the phrase لَا بَرَاحَ explained above.

A wide, or spacious, tract of land with no seed-produce and no trees; or land with no building and no habitation.

As an adjective applied to land: wide, or spacious, open, or conspicuous, and having in it no herbage and no habitation.

Also what is open, uncovered, and wholly apparent, of land; or a place having no trees or other things to cover or conceal it, as though such things had departed — a place free from trees and the like; or an elevated and open tract of land.

on this sense An affair, a thing, or a case, that is plain, evident, or manifest; or open, or public.

So El-Mufaddal and others; this form is determinate and indeclinable.

With damm and without tanwīn, according to AZ and El-Mufaddal; also determinate.

The sun is so called because of the spreading of its light and its conspicuousness; or, as applied to the sun when it sets, براح means بَارِحَةٌ, just as كَسَابِ, a name given to a hunting-bitch, means كَاسِبَةٌ.

For this phrase, occurring at the end of a verse cited by Ktr, Fr reads دَلَكَتْ بِرَاحِ, راح being a plural [or rather an ism jamʿ] of رَاحَةٌ, meaning the hand [or the palm of the hand].

On that reading the poet means: the sun had set, or had declined from the meridian, while they put their hands, or the palms of their hands, over their eyes, looking to see whether it had set, or had declined from the meridian.

Or the one who says دَلَكَتِ الشَّمْسُ بِرَاحِ means the sun had almost set. The two readings بَراح and بِراح are mentioned by A'Obeyd, Az, Hr, Z and others. AZ says دلكت بِرَاحٍ with tanwīn, and بَرَاحٌ without tanwīn. [See also رَاحَةٌ in art. روح.]

See بَارِحٌ.

See بَارِحٌ.

Also the croaking of the غُرَاب [or crow, of whatever species — raven, carrion-crow, and the like].

Applied to a gazelle, or to anything hunted or shot, of gazelles and birds and wild animals in general: turning his left side towards the spectator, passing from the direction of the spectator's right hand towards the direction of his left; or turning his right side towards the spectator, passing from the direction of the spectator's left hand towards that of his right (Aboo-'Amr Esh-Sheybánee, IF, in art. سنح). بَرُوحٌ and بَرِيحٌ are used in the same sense.

The opposite of سَانِحٌ. Plural بَوَارِحُ.

The Arabs who apply the word in the latter sense regard the بارح as an evil omen and the سانح as a good omen, because one cannot shoot at the first without turning oneself; but some of them hold the reverse (Aboo-'Amr Esh-Sheybánee, and in art. سنح).

The people of Nejd hold the سانح to be a good omen; but sometimes a Nejdee adopts the opinion of the Hijázee, which is the contrary.

It is also applied to a bird, meaning inauspicious, or ill-omened.

A proverb, applied in the case of a man's doing evil and its being said, “He will do good to you at a future time.”

It was originally said by a man when gazelles passed before him in the manner of such as are termed بَارِحَة, and it was said to him, “They will present themselves to you in the manner of such as are termed سَانحَة.”

For the mountain-goat dwells on the tops of the mountains, and men scarcely ever see it passing with the right or left side towards them except once in the course of ages. Applied in the case of an extraordinary occurrence; or in the case of a benefit conferred by a man who very rarely confers benefits on others (Freytag's Arab. Prov. i. 35); or when a man has been slow to visit, but has come at last.

That is, passing in the manner of such as is termed بارح.

The nearest past, or preceding, night; last night. From بَرِحَ, meaning زَالَ [he, or it, went away, and the like]. [In modern Arabic, yesterday; as also البَارِح.] It has no diminutive formed from it.

This is the sense in which the phrase is now used by the learned; but the vulgar expression is أَوَّل البَارِحَة, generally pronounced أَوَّل اَمْبَارِحَهْ or أَوَّل اَمْبَارِحْ, in agreement with a peculiarity of the dialect of the people of El-Yemen, or of Teiyi and Himyer, by the substitution of اَمْ for اَلْ: see art. ام.

From daybreak to the time when the sun declines from the meridian, one says رَأَيْتُ اللَّيْلَةَ فِى مَنَامِى [I saw to-night in my sleep such a thing]; but when the sun has declined, one says رَأَيْتُ البَارِحَةَ [I saw last night]. Or one says كَانَ كَذَا وَ كَذَا اللَّيْلَةَ [Such and such things happened to-night] until the sun is somewhat high and the day has become bright; but after that, one says كَانَ البَارِحَةَ [It happened last night]. (Yoo, Seer.)

on this sense The Arabs say: [How like is this night we are in to the night that has just gone by!]

This is originally from a poem of Tarafeh; it is used to mean “how like is the child to the father!” and is applied to any two things resembling each other.

Formed [from بَرَحَ for بَرَّحَ] by the rejection of the added letter — a word of this kind is regularly formed only from an unaugmented triliteral-radical verb; or it is like أَحْنَكُ, which has no verb of its own.

Maṣdar of form 2, used as a simple noun. Some make it the singular of تَبَارِيحُ, and post-classical authors have used it so, but it is not of established authority; according to others that plural has no singular.

The plural means difficulties, distresses, afflictions, or adversities [see also بَرْحٌ]; or the difficulties, or obligations, incurred by troublesome, or inconvenient, means of obtaining subsistence.

I am importuned, or pressed, with annoyance, or molestation. [See the verb, form 2.]

This and بَرِحٌ, applied to an affair, an event, or a case, mean the same: severe, afflicting, distressing, or harassing.

Applied to a beating, it means the same, or hurting severely; and applied to a man, annoying, or molesting, by importuning or pressing. [See form 2.]

لَقِيتُ مِنْهُ بَرْحًا مُبَرِّحًا: see بَرْحٌ.

Correctly written thus, with the ى before the ب, not بيروح as in the CK. [In Chaldee, the word corresponding to the singular of the Hebrew in Genesis 30:14 and 16, according to the paraphrase of Onkelos.]

Or يَبْرُوحٌ صَنَمِىٌّ [the idol-like يبروح].

The root, or lower part, of the wild لُفَّاح [or mandrake, not to be confused with another plant to which the name لُفَّاح is also applied], which is known by the names فَاوَانِيَا and عُودُ الصَّلِيبِ [names now given to the peony], and called by MF تُفَّاحُ البَرِّ [or the wild apple, but perhaps this is a mistranscription for لُفَّاحُ البَرِّ], said by him to be a name used by the common people.

It resembles the form of a man, and is of two sorts, male and female; the people of Greece call it عَبْدُ السَّلَامِ.

It numbs, and strengthens the two appetites, that of the stomach and that of the generative organ. If ivory is cooked with it for six hours, it makes it soft; and if a part affected by the disease termed بَرَش is rubbed with its leaves for a week without interruption, it removes it without causing ulcers, or sores.

The root of the wild لُفَّاح is the يَبْروح; it has the form of a human being, the male like the male and the female like the female. People claim that whoever pulls it up dies, so when they want to do so they tie a dog or some other animal to it.