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رحم

Form 1 · Form 2 · Form 5 · Form 6 · Form 10  ·  26 entries  ·  Qur'ānic frequency 339

Form 1رَحِمَهُ4 senses · 2 main
muḍāriʿـَيَفْعَلُmaṣdarرَحْمَةٌ رَحَامَةٌ رَحَمٌ

Core sense — he had mercy, or pity, on him; he became tender towards himgenerated

1.1he had mercy, or pity, on him—ترحّم عَلَيْهِ

maṣdar رَحْمَةٌ and رُحْمٌ [and رَحَمَةٌ and رُحُمٌ ] and مَرْحَمَةٌ. He had mercy, or pity, on him; that is, he was, or became, tender towards him, and inclined to favour him and to benefit him. See also رَخِمَهُ and رَخَمَهُ.

And he pardoned him, or forgave him: said of a man, and also of God — of God figuratively, or as meaning He favoured him, or benefited him, or pardoned him: see the explanations of رَحْمَةٌ below.

Said of a man.

Ibn-Maaroof holds that ترحّمهُ, which occurs in art. رعى and elsewhere, has the same meaning.

regarding another with mercy, or pity; or pardoning him—تَرَحُّمٌ

It also signifies being merciful, or pitiful, or favourably inclined عَلَى غَيْرِهِ to another. On this last verb, see form 2.

1.2she had a complaint of her womb after bringing forth, and died from it—رَحُمَتْ
she had a complaint of her womb after bringing forth, and died from it—رَحِمَتْ
she had a complaint of her womb after bringing forth, and died from it—رُحِمَتْ

for the first, رَحَمٌ for the second, and رَحْمٌ for the third.

Said of a camel, of a ewe or goat, of a woman, and of any animal having a womb.

Or: she had a disease in her womb, so that she did not receive impregnation; or she brought forth without letting fall her secundine.

Or, according to Lh, when a sheep or goat brings forth without letting fall her secundine, this is termed رُحَامٌ.

1.2.1it was left, or neglected, by its owners after being seasoned with rob—رَحِمَ

.

Said of a water-skin: they did not anoint or grease it, so that it became spoilt, or in a bad state, and did not hold the water.

[For غيته in the phrase بعد غيته, an evident mistranscription, I read, conjecturally, تَمْتِينِهِ, as the only word at all resembling غيته that I can call to mind with a fitting meaning.]

The adjective applied to it in this case is رَحِمٌ.

1.2.2being connected by relationship—رَحَامَةٌ

This is also a maṣdar; the verb belonging to it, if it has one, is apparently رَحُمَ.

Qur’ānic occurrences Form 1 4 shown of 28
3:132
وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

And obey Allah and the Messenger; that ye may obtain mercy.

23:118
وَقُل رَّبِّ ٱغْفِرْ وَٱرْحَمْ وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ

So say: "O my Lord! grant Thou forgiveness and mercy for Thou art the Best of those who show mercy!"

29:21
يُعَذِّبُ مَن يَشَآءُ وَيَرْحَمُ مَن يَشَآءُ ۖ وَإِلَيْهِ تُقْلَبُونَ

"He punishes whom He pleases, and He grants Mercy to whom He pleases, and towards Him are ye turned.

44:42
إِلَّا مَن رَّحِمَ ٱللَّهُ ۚ إِنَّهُۥ هُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ

Except such as receive Allah's Mercy: for He is Exalted in Might, Most Merciful.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (S, Msb, K, &c.,) aor. رَحَمَ , (K,) inf. n. رَحْمَةٌ and رُحْمٌ [and رَحَمَةٌ and رُحُمٌ ] and مَرْحَمَةٌ , (S, * Msb, K, *) [He had mercy, or pity, or compassion, on him; or he treated him, or regarded him, with mercy or pity or compassion; i. e.] he was, or became, tender [or tender-hearted] towards him; and inclined to favour him [and to benefit him]: (S, Msb, K: [see also رَخِمَهُ and رَخَمَهُ :]) and he pardoned him, or forgave him: (K:) said of a man: (S, Msb, K:) and also of God [in the former sense, but tropically, or anthropopathically: or as meaning He favoured him, or benefited him; or pardoned, or forgave, him: see explanations of رَحْمَةٌ below]: (Msb, K:) and ترحّم عَلَيْهِ signifies the same, (MA, [and the same seems to be indicated in the S,]) said of a man: (S:) [and so does ترحّمهُ , (occurring in the S and K in art. رعى , &c.,) accord. to Ibn-Maaroof, for he says that] تَرَحُّمٌ signifies the regarding [another] with mercy or pity or compassion; or pardoning [him], or forgiving [him]: and also the being merciful or pitiful or compassionate or favourably inclined [ عَلَى غَيْرِهِ to another]. (KL: but respecting this latter verb, see 2.) رَحُمَتْ , and رَحِمَتْ , (S, K,) and رُحِمَتْ , (K,) inf. n. رَحَامَةٌ , (S, K,) which is of the first, (S, TA,) and رَحَمٌ , (S, K,) which is of the second, (S, TA,) and رَحْمٌ , (K,) which is of the third, (TA,) She had a complaint of her womb after bringing forth, (S, K,) and died in consequence thereof: (K:) said of a camel, (S, TA,) and of a ewe or goat, and of a woman, and of any animal having a womb: (TA:) or she had a disease in her womb, in consequence of which she did not receive impregnation: or she brought forth without letting fall her secundine: (K, TA:) or, accord. to Lh, the bringing forth without letting fall her secundine, by a sheep or goat, is termed رُحَامٌ . (TA.) رَحِمَ , aor. رَحَمَ , inf. n. رَحَمٌ , is also said of a water-skin, meaning It was left, or neglected, by its owners, after its being seasoned with rob, [for غيته , in the phrase بعد غيته , an evident mistranscription, I read, conjecturally, تَمْتِينِهِ , as the only word at all resembling غيته , that I can call to mind, having an apposite signification,] and they did not anoint it, or grease it, so that it became spoilt, or in a bad state, and did not retain the water: the epithet applied to it in this case is رَحِمٌ . (TA.) And رَحَامَةٌ is also an inf. n. [of which the verb, if it have one, is app. رَحُمَ ,] signifying The being connected by relationship. (TA.)
Form 2رحّم عَلَيْهِ1 sense
maṣdarتَرْحِيمٌ

Core sense — he said to him, May God have mercy on theegenerated

2.1he said to him, May God have mercy on you—رَحِمَكَ ٱللّٰهُ

Maṣdar تَرْحِيمٌ and ترحّم, but the first is the more correct form.

Show Lane's original text
, inf. n. تَرْحِيمٌ ; and ترحّم ; but the former is the more chaste; He said to him, رَحِمَكَ ٱللّٰهُ [May God have mercy on thee; &c.]. (K.)
Form 5ترحّم عَلَيْهِ1 sense

Core sense — he had mercy, or pity, on him; he pitied him muchgenerated

5.1

For both, see form 1; and for the first, see also form 2.

According to different authorities, both may be rendered: he had mercy, or pity, on him; or he pitied him much. The first may also mean: he said to him, May God have mercy on you; or he expressed a wish that God would have mercy on him; or he expressed pity for him; and also he forced himself to feel or to show pity.

Though تَرَحَّمْتُ عَلَيْهِ is mentioned by J, and not رَحَّمّهُ, some say that the first is incorrect.

It is said that تَرَحُّمٌ implies self-constraint, and therefore is not to be attributed to God; but some reject this, because it occurs in sound traditions, and because تَفَعُّلٌ is not restricted to denoting self-constraint but has other properties, as in تَوَحُّدٌ and تَكَبُّرٌ, which denote intensiveness and muchness.

Show Lane's original text
: for both see 1; and for the former see also 2. [Accord. to different authorities, it appears that both may be rendered He had mercy, or pity, or compassion, on him; or he pitied, or compassionated, him: (see 1:) or he pitied him, or compassionated him, much: (see what follows:) and the former, he said to him, May God have mercy on thee; &c.; (see 2;) or he expressed a wish that God would have mercy on him; or he expressed pity, or compassion, for him: and also he affected, or constrained himself to have or to show, pity, or compassion.] Though تَرَحَّمْتُ عَلَيْهِ is mentioned by J, and not رَحَّمّهُ , some say that the former is incorrect: and it is said that تَرَحُّمٌ implies self-constraint, and therefore is not to be attributed to God: but some repudiate this assertion, because it occurs in correct traditions, and because تَفَعُّلٌ is not restricted to the denoting peculiarly self-constraint, but has other properties, as in the instances of تَوَحُّدٌ and تَكَبُّرٌ , denoting intensiveness and muchness. (TA.)
Form 6تراحموا1 sense

Core sense — they had mercy, or pity, one on anothergenerated

6.1they had mercy, or pity, on one another—رَحِمَ بَعْضُهُمْ بَعْضًا
Show Lane's original text
signifies رَحِمَ بَعْضُهُمْ بَعْضًا [They had mercy, or pity, or compassion, one on another; &c.]. (S, TA.)
Form 10استرحمهُ1 sense

Core sense — he asked, or demanded, of him mercy, pity, or compassiongenerated

10.1he asked, or demanded, of him mercy, or pity, or compassion—الرَّحْمَة
Show Lane's original text
He asked, or demanded, of him الرَّحْمَة [i. e. mercy, or pity, or compassion; &c.]. (TA.)

Derived nouns 21

Nounرَحْمٌ1 sense

Core sense — mercy, pity, or compassiongenerated

1

See its synonym رَحِمٌ, in two places.

Show Lane's original text
: see its syn. رَحِمٌ , in two places.
Nounرُحْمٌ2 senses · 1 main

Core sense — mercy, pity, or compassion; a name of Mekkehgenerated

1

See its synonym رَحْمَةٌ.

1.1one of the names of Mekkeh—أُمُّ رُحْمٍ

So too أُمُّ الرُّحْمِ, meaning the source of الرَّحْمَة [or mercy, and the like]. See also زُحْمٌ.

Qur’ānic occurrences رُحْم
18:81
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
: see its syn. رَحْمَةٌ . [Hence,] أُمُّ رُحْمٍ one of the names of Mekkeh; (S, K; *) as also أُمُّ الرُّحْمِ ; (K;) meaning the source of الرَّحْمَة [or mercy, &c.]. (TA.) [See also زُحْمٌ .]
Nounرِحْمٌ1 sense

Core sense — the womb; relationship, nearness of kingenerated

1

See its synonym رَحِمٌ, in two places.

Show Lane's original text
: see its syn. رَحِمٌ , in two places.
Nounرَحَمٌ1 sense

Core sense — the coming forth of the womb, in consequence of a diseasegenerated

1

The coming forth of the womb, as a result of disease.

See also رَحِمَتْ and رَحِمَ, of each of which it is a maṣdar.

Show Lane's original text
The coming forth of the womb, in consequence of a disease. (IAar, TA.) [See also رَحِمَتْ and رَحِمَ , of each of which it is an inf. n.]
Nounرَحِمٌ7 senses · 2 main

Core sense — the womb; relationship, nearness of kingenerated

1the womb; a contraction of the fuller form—رِحْمٌ
the womb, in the dialect of Benoo-Kiláb—رَحْمٌ

The womb: the place of origin, and the receptacle, of the young, in the belly.

In this, the primary sense, meaning the رَحِم of the female, it is feminine; or, as some say, masculine; but IB cites a verse in which رِحْم is feminine.

Plural أَرْحَامٌ.

1.1figurative · مجاز — inferredrelationship, nearness of kin—رِحْمٌ
relationship, nearness of kin—رَحْمٌ

Hence, relationship, that is, nearness of kin; the synonym is قَرَابَةٌ [which some restrict to relationship on the female side, as shown below], and connection by birth; or relationship connecting one with a father or an ancestor; or near relationship, as in the T; or a connection, or tie, of relationship; or the ties of relationship.

According to the K, الرَّحِمُ signifies القَرَابَةُ, or أَصْلُهَا and أَسْبَابُهَا; but in the M it is said الرَّحِمُ أَسْبَابُ القَرَابَةِ وَأَصْلُهَا الرَّحِمُ الَّتِى هِىَ مَنْبِتُ الوَلَدِ, in which وَأَصْلُهَا forms no part of the explanation of الرحم, as the author of the K asserts that it does.

In the sense of relationship it is in most instances masculine, رحم; the plural is as given above.

It is said in a holy tradition (حَدِيث قُدْسِىّ, that is, an inspired or a revealed tradition) that God said, when He created الرَّحِم [meaning relationship and the like], أَنَا الَّحْمٰنُ وَأَنْتَ الرَّحِمُ شَقَقْتُ ٱسْمَكَ مِنِ ٱسْمِى فَمَنْ وَصَلَكَ وَصَلْتُهُ وَمَنْ قَطَعَكَ قَطَعْتُهُ [I am الرحمٰن and you are الرحم: I have derived your name from my name; so whoever makes you close, I will make him close, and whoever severs you, I will sever him].

he made close his tie, or ties, of relationship, by kind behaviour to his kindred—وَصَلَ رَحِمَهُ
he severed his tie, or ties, of relationship, by unkind behaviour to his kindred—قَطَعَ رَحِمَهُ

See art. وصل, and see also بَلَّ رَحِمَهُ in the first paragraph of art. بل, with the verse cited there.

1.2figurative · مجاز — inferredthe possessor of relationship; a relation—ذُو الرَّحِمِ

The opposite of الأَجْنَبِىُّ.

The plural ذَوُو الأَرْحَامِ [or, as in the Kur 8, last verse, and 33:6, أُولُو الأَرْحَامِ ] means, in the classical language, any relations; and in law, any relations that have no fixed portion [of the inheritances termed فَرَائِض ] and are not heirs of the class called عَصَبَة [q. v.]. See art. ذو. With respect to the فَرَائِض, it means the relations on the women's side.

a relation whom it is unlawful to marry—ذُو رَحِمٍ مَحْرَمٍ

Some say مُحَرَّمٍ, and ذُو رَحِمٍ مَحْرَمٌ as well. Such a relation may be male or female — the female, when particularly meant, is termed ذَاتُ رَحِمٍ مَحْرَمٍ — as the mother, the daughter, the sister, the paternal aunt and the maternal aunt, and the male relations of like degree.

Most of the learned, of the Companions and of the generation following them, and Aboo-Haneefeh and his companions, and Ahmad Ibn-Hambal, hold that when one comes to own a person termed ذُو رَحِمٍ مَحْرَمٍ, that person becomes emancipated, whether male or female; but Esh-Sháfi'ee and others of the Imáms, and of the Companions and of the generation following them, hold that the children and the fathers and the mothers become emancipated, and no others.

1.3figurative · مجاز — inferreda feeling of relationship, or sympathy of blood—حَاسَّةُ رَحِمٍ

رَحِمٌ alone is used in the same sense, with a word left out.

One says أَطَّتْ لَهُ مِنِّى حَاسَّةُ رَحِمٍ, explained in art. حس, and أَطَّتْ لَهُ رَحِمِى, and أَطَّتْ بِكَ الرَّحِمُ, explained in art. اط.

1.4figurative · مجاز — inferredthe vulva—رَحِمٌ

It is often used for فَرْجٌ or حَيَآءٌ. For examples, see شُفْرٌ, and form 1 in art. ظآر, and form 8 in art. حوص.

2

As an adjective, with ة, applied to a she-camel: see رَحُومٌ.

2.1

And as an adjective without ة, applied to a water-skin: see form 1, in the next-to-last sentence.

Show Lane's original text
The womb, i. e. the place of origin, (Mgh, Msb, K,) and the receptacle, (Mgh, K,) of the young, (Mgh, Msb, K,) in the belly; (Mgh;) as also رِحْمٌ , (Msb, K,) a contraction of the former, and رَحْمٌ , which is of the dial. of Benoo-Kiláb: (Msb:) in this sense, (Msb,) which is the primary signification, (Mgh,) [i. e.] as meaning the رَحِم of the female, (S,) it is fem.; (S, Msb;) or, as some say, masc.; (Msb;) but IB cites a verse in which رِحْم is fem.: (TA:) pl. أَرْحَامٌ . (MA.) Hence, (Mgh, Msb,) as also رِحْمٌ (S, Msb, K) and رَحْمٌ , (Msb,) Relationship; i. e. nearness of kin; syn. قَرَابَةٌ : (S, Mgh, Msb, K:) [by some restricted to relationship by the female side; as will be shown below:] and connexion by birth: (Mgh, Msb:) or relationship connecting with a father or an ancestor: or near relationship: so in the T: (TA:) or a connexion, or tie, of relationship: (A, TA:) or the ties of relationship: (M, K, TA:) accord. to the K, الرَّحِمُ signifies القَرَابَةُ or أَصْلُهَا and أَسْبَابُهَا : but in the M it is said, الرَّحِمُ أَسْبَابُ القَرَابَةِ وَأَصْلُهَا الرَّحِمُ الَّتِى هِىَ مَنْبِتُ الوَلَدِ ; in which وَأَصْلُهَا forms no part of the explanation of الرحم , as the author of the K asserts it to do: (TA:) as meaning relationship, رحم is in most instances masc.: (Msb:) pl. as above. (K.) It is said in a holy tradition ( حَدِيث قُدْسِىّ [i. e. an inspired or a revealed tradition]) that God said, when He created الرَّحِم [meaning “ relationship, ” &c.], أَنَا الَّحْمٰنُ وَأَنْتَ الرَّحِمُ شَقَقْتُ ٱسْمَكَ مِنِ ٱسْمِى فَمَنْ وَصَلَكَ وَصَلْتُهُ وَمَنْ قَطَعَكَ قَطَعْتُهُ [I am الرحمٰن and thou art الرحم : I have derived thy name from my name: therefore whoso maketh thee close, I will make him close; and who severeth thee, I will sever him]. (TA.) [ وَصَلَ رَحِمَهُ means He made close his tie, or ties, of relationship, by kind behaviour to his kindred: and قَطَعَ رَحِمَهُ , He severed his tie, or ties, of relationship, by unkind behaviour to his kindred: see art. وصل : and see also بَلَّ رَحِمَهُ , in the first paragraph of art. بل ; and a verse there cited.] ذُو الرَّحِمِ means [The possessor of relationship, &c.; i. e.] the contr. of الأَجْنَبِىُّ : (Mgh, Msb:) the pl. ذَوُو الأَرْحَامِ , [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ ,] in the classical language, means any relations: and in law, any relations that have no portion [of the inheritances termed فَرَائِض ] and are not [such heirs as are designated by the appellation] عَصَبَة [q. v.]; (KT, TA in art. ذو ;) [i. e.,] with respect to the فَرَائِض , it means the relations by the women's side. (IAth, TA in the present art.) ذُو رَحِمٍ مَحْرَمٍ and [some say] مُحَرَّمٍ [and ذُو رَحِمٍ مَحْرَمٌ also (see art. حرم )] mean A relation whom it is unlawful to marry, [whether male or female, the latter being included with the former, but the female, when particularly meant, is termed ذَاتُ رَحِمٍ مَحْرَمٍ &c.,] such as the mother and the daughter and the sister and the paternal aunt and the maternal aunt [and the male relations of such degrees]: and most of the learned, of the Companions and of the generation following these, and Aboo-Haneefeh and his companions, and Ahmad [Ibn-Hambal], hold that when one possesses a person that is termed ذُو رَحِمٍ مَحْرَمٍ , this person becomes emancipated, whether male or female; but Esh-Sháfi'ee and others of the Imáms and of the Companions and of the generation following these hold that the children and the fathers and the mothers become emancipated, and not any others than these. (IAth, TA.) [ حَاسَّةُ رَحِمٍ means A feeling of relationship or consanguinity, or sympathy of blood; and in like manner, elliptically, رَحِمٌ alone. You say, أَطَّتْ لَهُ مِنِّى حَاسَّةُ رَحِمٍ ; expl. in art. حس : and أَطَّتْ لَهُ رَحِمِى ; and أَطَّتْ بِكَ الرَّحِمُ ; expl. in art. اط . رَحِمٌ is also often used for فَرْجٌ or حَيَآءٌ , meaning The vulva: see, for exs., شُفْرٌ , and 1 in art. ظآر , and 8 in art. حوص .] As an epithet, with ة , applied to a she-camel: see رَحُومٌ . And as an epithet without ة , applied to a water-skin: see 1, last sentence but one.
Nounرُحُمٌ2 senses

Core sense — mercy, pity, or compassiongenerated

1

See the following paragraph.

2

It is also the plural of رَحُومٌ.

Show Lane's original text
: see the next paragraph. It is also pl. of رَحُومٌ . (TA.)
Nounرَحْمَةٌ5 senses · 1 main

Core sense — mercy, pity, or compassion; sustenance, or plenty; raingenerated

1figurative · مجازmercy, pity, or compassion—رَحَمَةٌ
mercy, pity, or compassion—رُحْمٌ
mercy, pity, or compassion—رُحُمٌ
mercy, pity, or compassion—مَرْحَمَةٌ

Its plural is مَرَاحِمُ.

These are all maṣdars; used as simple nouns they mean mercy, pity, or compassion: tenderness of heart, and inclination to favour, or inclination requiring the exercise of favour and beneficence; and also pardon, or forgiveness.

This form occurs in a verse of Zuheyr, and in the Kur 18:80 according to the reading of Aboo-'Amr Ibn-El-'Alà.

Er-Rāghib: رَحْمَةٌ signifies tenderness requiring the exercise of beneficence towards its object. It is used sometimes of tenderness alone, without any other attribute; and sometimes of beneficence without tenderness, as when it is used as an attribute of the Creator. Used of men, it means tenderness and inclination to favour, without necessarily implying beneficence.

According to El-Káshánee it is of two kinds, gratuitous and obligatory. The gratuitous pours forth favours, or benefits, before any works are done, and this is the رحمة that embraces everything; the obligatory is that which is promised to the pious and the doers of good in the Kur 7:155 and 7:54. But this, he says, is included in the gratuitous, because the promise to bestow it for works is itself purely gratuitous.

According to the explanation of the Imám Aboo-Is-hák Ahmad Ibn-Mohammad-Ibn-Ibráheem Eth-Thaalebee, it is God's desire to do good to the one who deserves it, so that it is an essential attribute; or the abstaining from punishing one who deserves punishment and doing good to one who does not deserve it, so that it is an attribute of operation.

The saying in the Kur 21:75, وَأَدْخَلْنَاهُ فِى رَحْمَتِنَا [And we caused him to enter into our mercy], is figurative: so says IJ.

Qur’ān 18:81 approximate — somewhere between 18:80 and 18:110 Lane cites “Kur xviii. 80”
Qur’ān 7:156 approximate — somewhere between 7:154 and 7:185 Lane cites “Kur vii. 155”
Qur’ān 18:81 the verse Lane’s citation points to, and it uses this root
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1figurative · مجاز — inferred[And God distinguishes] with his gift of prophecy [whom He will]—وَٱللّٰهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَآءُ

In the Kur 2:99 and 3:67; or it means his prophetic office, or commission.

1.2figurative · مجاز — inferredsustenance, or the means of subsistence—رَحْمَةٌ

This is said to be its meaning as used in the Kur 41:50.

Qur’ān 41:51 approximate — somewhere between 41:24 and 41:54 Lane cites “Kur xli. 50”
1.3figurative · مجاز — inferred

And rain: so in the Kur 7:55.

Qur’ān 7:57 approximate — somewhere between 7:53 and 7:88 Lane cites “Kur vii. 55”
Qur’ān 7:57 the verse Lane’s citation points to, and it uses this root
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَـٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ

It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.4figurative · مجاز — inferred

And plenty; abundance of herbage, and of the goods, conveniences, or comforts, of life: so in the Kur 10:22 and 30:35.

Qur’ān 10:21 approximate — somewhere between 10:16 and 10:61 Lane cites “Kur x. 22”
Qur’ān 10:21 the verse Lane’s citation points to, and it uses this root
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ

When We make mankind taste of some mercy after adversity hath touched them, behold! they take to plotting against Our Signs! Say: "Swifter to plan is Allah!" Verily, Our messengers record all the plots that ye make!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Qur’ānic occurrences رَحْمَة 5 shown of 112
10:86
وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَـٰفِرِينَ

"And deliver us by Thy Mercy from those who reject (Thee)."

19:2
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ

(This is) a recital of the Mercy of thy Lord to His servant Zakariya.

27:77
وَإِنَّهُۥ لَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

And it certainly is a Guide and a Mercy to those who believe.

31:3
هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ

A Guide and a Mercy to the Doers of Good,-

36:44
إِلَّا رَحْمَةً مِّنَّا وَمَتَـٰعًا إِلَىٰ حِينٍ

Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
(S, Msb, K) and رَحَمَةٌ (Sb, K) and رُحْمٌ (S, Msb, K) and رُحُمٌ , (S, K,) thus in a verse of Zuheyr, (S, TA,) and thus in the Kur xviii. 80 accord. to the reading of Aboo-'Amr Ibn-El-'Alà, (TA,) and مَرْحَمَةٌ , (S, Msb, K,) of which last مَرَاحِمُ is pl., (TA,) [all inf. ns.; when used as simple substs. signifying Mercy, pity, or compassion; i. e.] tenderness (S, Msb, K, and Bd on the بَسْمَلَة ) of heart; (Bd ibid.;) and inclination to favour, (S, Msb, K,) or inclination requiring the exercise of favour and beneficence: (Bd ubi suprà:) and pardon, or forgiveness: (K:) accord. to Er-Rághib, رَحْمَةٌ signifies tenderness requiring the exercise of beneficence towards the object thereof: and it is used sometimes as meaning tenderness divested of any other attribute: and sometimes as meaning beneficence divested of tenderness; as when it is used as an attribute of the Creator: when used as an attribute of men, it means tenderness, and inclination to favour [without necessarily implying beneficence]: accord. to El-Káshánee, it is of two kinds; namely, gratuitous, and obligatory: the former is that which pours forth favours, or benefits, antecedently to works; and this is the رحمة that embraces everything: the obligatory is that which is promised to the pious and the doers of good, in the Kur vii. 155 and vii. 54: but this, he says, is included in the gratuitous, because the promise to bestow it for works is purely gratuitous: accord. to the explanation of the Imám Aboo-Is-hák Ahmad Ibn-Mohammad-Ibn-Ibráheem Eth-Thaalebee, it is God's desire to do good to the deserving thereof; so that it is an essential attribute: or the abstaining from punishing him who deserves punishment, and doing good to him who does not deserve [this]; so that it is an attribute of operation. (TA.) The saying in the Kur [xxi. 75] وَأَدْخَلْنَاهُ فِى رَحْمَتِنَا [And we caused him to enter into our mercy] is tropical: so says IJ. (TA.) وَٱللّٰهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَآءُ , in the Kur [ii. 99 and iii. 67], means [And God distinguishes] with his gift of prophecy [whom He will], or his prophetic office or commission. (K, * TA.) رَحْمَةٌ also means Sustenance, or the means of subsistence: this is said to be its meaning as used in the Kur xli. 50. (TA.) And Rain: (TA:) so in the Kur vii. 55. (Bd, Jel.) And Plenty; or abundance of herbage, and of the goods, conveniences, or comforts, of life: so in the Kur x. 22 and xxx. 35. (TA.)
Nounرَحَمَةٌ1 sense

Core sense — mercy, pity, or compassiongenerated

1

See the preceding paragraph.

Show Lane's original text
: see the next preceding paragraph.
Nounرُحْمَى1 sense

Core sense — the saying, May God have mercy on theegenerated

1the saying, May God have mercy on you—رَحِمَكَ ٱللّٰهُ

A noun from رَحَّمَ عَلَيْهِ, like بُقْيَا from أَبْقَى عَلَيْهِ.

Show Lane's original text
[The saying رَحِمَكَ ٱللّٰهُ May God have mercy on thee; &c.;] a subst. from رَحَّمَ عَلَيْهِ [like بُقْيَا from أَبْقَى عَلَيْهِ ]. (K.)
Nounرَحْمَآءُ1 sense

Core sense — merciful, having mercygenerated

1

See رَحُومٌ.

Show Lane's original text
: see رَحُومٌ .
Nounالرَّحْمٰنُ1 sense

Core sense — the Compassionate, the Merciful; a name applied to Godgenerated

1the Merciful; a name, or adjective, applied to God—الرَّحِيمُ

The headword is generally written thus when it has the article ال prefixed to it, but in other cases رَحْمَانُ, imperfectly declinable.

The first, considered as belonging to a large class of words expressive of feeling or sensation, such as غَضْبَانُ and عَطْشَانُ and the like, but applied to God figuratively, may be rendered The Compassionate; the second, considered as expressing a constant attribute with something of intensiveness, agreeably with analogy, may be rendered the Merciful. But they are variously explained.

It is said that both are names, or adjectives, formed to denote intensiveness of meaning, from رَحِمَ, like الغَضْبَانُ from غَضِبَ, and العَلِيمُ from عَلِمَ; and الرَّحْمَةُ, in the proper language, is tenderness of heart, and inclination requiring the exercise of favour and beneficence. But the names of God are to be understood only with regard to their ultimate imports, which are actions, and not their primary imports, which may be feelings. The first is more intensive in meaning than the second, the first including in its objects the believer and the unbeliever, and the second having the believer for its special object. So Bd on بَسْمَلَة.

According to J, they are two names, or adjectives, derived from الرَّحْمَةُ, and are like نَدْمَانُ and نَدِيمٌ, and are synonymous; the repetition being allowable when the mode of derivation is different, for the purpose of corroboration. Or the repetition is because the first is Hebrew and the second is Arabic (I'Ab).

But the first is applicable to God only, though Museylimeh the Liar was called رَحْمَانُ اليَمَامَةِ; and it is said to mean the Possessor of the utmost degree of الرَّحْمَة; and according to Zj it is a name of God mentioned in the most ancient books.

The second, on the other hand, is synonymous with الرَّاحِمُ; or rather رَاحِمٌ is the ism fāʿil, signifying having mercy, and رَحِيمٌ has an intensive meaning, that is, having much mercy.

The second is applied also to a man; and so is رَحُومٌ in the same sense, and likewise to a woman.

The plural of رَحِيمٌ is رُحَمَآءُ, which occurs in the tradition إِنَّمَا يَرْحَمُ ٱللّٰهُ مِنْ عِبَادِهِ الرُّحَمَآءَ, or الرُّحَمَآءُ as related by others: God has mercy on the merciful only of his servants; or, those of his servants on whom God has mercy are the merciful. الرحماء is in the accusative case as the object of يرحم, and in the nominative case as the khabar of ما in the sense of الَّذِى.

Show Lane's original text
[thus generally written when it has the article ال prefixed to it, but in other cases رَحْمَانُ , imperfectly decl.,] and الرَّحِيمُ are names [or epithets] applied to God: (TA:) [the former, considered as belonging to a large class of words expressive of passion or sensation, such as غَضْبَانُ and عَطْشَانُ &c., but, being applied to God, as being used tropically, or anthropopathically, may be rendered The Compassionate: ↓ the latter, considered as expressive of a constant attribute with somewhat of intensiveness, agreeably with analogy, may be rendered the Merciful: but they are variously explained: it is said that] they are both names [or epithets] formed to denote intensiveness of signification, from رَحِمَ ; like الغَضْبَانُ from غَضِبَ , and العَلِيمُ from عَلِمَ ; and الرَّحْمَةُ , in the proper language, is “ tenderness of heart, ” and “ inclination requiring the exercise of favour and beneficence; ” but the names of God are only to be taken [or understood] with regard to the ultimate imports, which are actions, exclusively of the primary imports, which may be passions: and the former is more intensive in signification than the latter; the former including in its objects the believer and the unbeliever, and ↓ the latter having for its peculiar object the believer: (Bd on the بَسْمَلَة :) accord. to J, (TA,) they are two names [or epithets] derived from الرَّحْمَةُ , and are like نَدْمَانُ and نَدِيمٌ , and are syn.; the repetition being allowable when the [mode of] derivation is different, for the purpose of corroboration: (S, TA:) or the repetition is because the former is Hebrew, [originally 165,] and ↓ the latter is Arabic: (I'Ab, TA:) but the former is applicable to God only; though Museylimeh the Liar was called رَحْمَانُ اليَمَامَةِ ; (S, TA;) and it is said to mean the Possessor of the utmost degree of الرَّحْمَة ; and accord. to Zj, is a name of God mentioned in the most ancient books: (TA:) whereas ↓ the latter is syn. with الرَّاحِمُ : (S, TA:) or [rather] رَاحِمٌ is the act. part. n. [signifying having mercy, &c.], and رَحِيمٌ has an intensive signification [i. e. having much mercy, &c.]: (Msb:) the latter is applied also to a man; and so is رَحُومٌ , in the same sense, and likewise to a woman: (TA:) the pl. of رَحِيمٌ is رُحَمَآءُ ; (Msb, TA;) occurring in the trad., إِنَّمَا يَرْحَمُ ٱللّٰهُ مِنْ عِبَادِهِ الرُّحَمَآءَ , or الرُّحَمَآءُ , as related by different persons; [i. e. God has mercy on the merciful only of his servants, or verily those on whom God has mercy, of his servants, are the merciful;] الرحماء being in the accus. case as the objective complement of يرحم , and in the nom. case as the enunciative of ما in the sense of الَّذِى . (Msb.)
Nounرَحَمُوتٌ1 sense

Core sense — pity, or compassiongenerated

1fear is better for you than pity, or compassion—رَهَبُوتٌ خَيْرٌ لَكَ مِنْ رَحَمُوتٍ

It is from رَحْمَةٌ, with which it is synonymous, but it is used only when coupled with a word of like form.

The meaning is: your being feared is better than your being pitied. In the S the phrase is given without لك.

Or, according to Mbr, رَهَبُوتَى خَيْرٌ مِنْ رَحَمُوتَى. See art. رهب.

Show Lane's original text
is from رَحْمَةٌ , [with which it is syn.,] (S, TA,) but it is used only coupled with its like in form: (K, TA:) one says, رَهَبُوتٌ خَيْرٌ لَكَ مِنْ رَحَمُوتٍ [Fear is better for thee than pity, or compassion], meaning thy being feared is better than thy being pitied, or compassionated: (S, K: but in the former, without لك :) or, accord. to Mbr, رَهَبُوتَى خَيْرٌ مِنْ رَحَمُوتَى . (Meyd. [See art. رهب .])
Nounرَحَمُوتَى1 sense

Core sense — pity, or compassiongenerated

1

See the preceding paragraph.

Show Lane's original text
: see what next precedes.
Nounرُحَامٌ1 sense

Core sense — a complaint of the womb after bringing forthgenerated

1

See form 1, in the third sentence from the end.

Show Lane's original text
: see 1, last sentence but two.
Nounرَحُومٌ2 senses · 1 main

Core sense — having a complaint of her womb after bringing forth, and dying thereofgenerated

1having a complaint of her womb after bringing forth, and dying from it—رَحْمَآءُ

Applied to a she-camel, to a ewe or she-goat, and to a woman, [and apparently to any animal having a womb ].

the same, applied to a she-camel—رَحِمَةٌ

The plural of رَحُومٌ is رُحُمٌ, with two dammas.

1.1

For the first of these, see also الرَّحْمٰنُ, near the end of that paragraph.

Show Lane's original text
(Lh, S, K) and رَحْمَآءُ , (K,) applied to a she-camel, (Lh, S, TA,) and to a ewe or she-goat, and to a woman, (TA,) [and app. to any animal having a womb, (see رَحُمَتْ )] Having a complaint of her womb (Lh, S, M, K) after bringing forth, (Lh, S, K,) and dying in consequence thereof; (K;) and رَحِمَةٌ , applied to a she-camel, signifies the same: the pl. of رَحُومٌ is رُحُمٌ , with two dammehs. (TA.) For the first, see also الرَّحْمٰنُ , near the end of the paragraph.
Nounرَحِيمُ2 senses · 1 main

Core sense — merciful, having mercy; sometimes, treated or regarded with mercygenerated

1

See الرَّحْمٰنُ, in seven places.

1.1

Sometimes it is synonymous with مَرْحُومٌ, that is, treated, or regarded, with mercy, or pity: see the first sentence of form 1.

'Amelles Ibn-'Akeel says, using it in this sense:

shāhid
فَأَمَّا إِذَا عَضَّتْ بِكَ الحَرْبُ عَضَّةًفَإِنَّكَ مَعْطُوفٌ عَلَيْكَ رَحِيمُ

that is, [But at all events,] when war becomes severe for you, and your enemy has almost overcome you, [you are regarded with favour,] treated with mercy, and defended, by us.

Show Lane's original text
: see الرَّحْمٰنُ , in seven places. Sometimes it is syn. with مَرْحُومٌ [i. e. Treated, or regarded, with mercy or pity or compassion; &c.: see 1, first sentence]: 'Amelles Ibn-'Akeel says, (using it in this sense, Ham p. 628,) 1 (S, and Ham,) i. e. [But at all events,] when war becomes [once] severe to thee, and thine enemy has almost overcome thee, [verily thou art regarded with favour,] treated with mercy, and defended, by us. (Ham.) فَأَمَّا إِذَا عَضَّتْ بِكَ الحَرْبُ عَضَّةً | فَإِنَّكَ مَعْطُوفٌ عَلَيْكَ رَحِيمُ
Nounرَاحِمٌ2 senses · 1 main

Core sense — having mercy, merciful; said of a ewe, having the womb swollengenerated

1

See الرَّحْمٰنُ, in two places, in the latter half of that paragraph.

1.1

Also, applied to a ewe and to a she-goat: having the womb swollen.

Show Lane's original text
: see الرَّحْمٰنُ , in two places, in the latter half of the paragraph. Also, applied to a ewe, and to a she-goat, Having the womb swollen. (Lh, K.)
Nounأَرْحَمُ1 sense

Core sense — more, and most, mercifulgenerated

1the Most Merciful of those that have mercy, said of God—أَرْحَمُ الرَّاحِمينَ

More merciful, and most merciful.

Qur’ānic occurrences أَرْحَم 1 shown of 4
21:83
وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ

And (remember) Job, when He cried to his Lord, "Truly distress has seized me, but Thou art the Most Merciful of those that are merciful."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
[More, and most, merciful, &c.]. God is أَرْحَمُ الرَّاحِمينَ [The Most Merciful of those that have mercy]. (TA.)
Nounمَرْحَمَةٌ1 sense

Core sense — mercy, pity, or compassiongenerated

1

See رَحْمَةٌ.

Qur’ānic occurrences مَرْحَمَة
90:17
ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَتَوَاصَوْا۟ بِٱلصَّبْرِ وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ

Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
: see رَحْمَةٌ .
Nounمُرَحَّمٌ2 senses · 1 main

Core sense — treated, or regarded, with much mercy or pitygenerated

1

Treated, or regarded, with much mercy or pity. It has teshdeed to denote intensiveness of the meaning.

1.1

See also form 2, of which it is the ism mafʿūl.

Show Lane's original text
[Treated, or regarded, with much mercy or pity or compassion; &c.]: it is with teshdeed to denote intensiveness of the signification. (S, TA.) [See also 2, of which it is the pass. part. n.]
Nounمَرْحُومٌ3 senses · 1 main

Core sense — treated, or regarded, with mercy; the deceased; a name of El-Medeenehgenerated

1

See رَحِيمٌ.

1.1a name of El-Medeeneh—المَرْحُومَةُ
1.2the object of God's mercy—المَرْحُومُ

Commonly used in the present day of the person, whoever he may be, who has died in what is believed to be the true faith, as though it meant simply the deceased.

Show Lane's original text
: see رَحِيمٌ . المَرْحُومَةُ is a name of El-Medeeneh. (K.) [And المَرْحُومُ , which may be rendered The object of God's mercy, is commonly used in the present day as an epithet applied to the person, whoever he be, that has died in what is believed to be the true faith; as though meaning merely the deceased.]