روح

Said of a house, or tent, the door being opened: it [was, or became, aired by the wind; or] was entered by the wind.

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[See also another meaning below.]

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[As though he felt the wind and was refreshed by it.]

ارتاح, رَاحٌ and اِرْتِيَاحٌ have the same meaning; in the CK الاِرْتِياحِ is wrongly put for الاِرْتِيَاحُ.

The same as شَمَّرَ.

[And إِلَى الشَّىْءِ] and ارتاح [and ارتاح بِهِ] in the same sense.

A poet says: [And you asserted that you do not, or will not, take to women with briskness, nor be rejoiced by them]

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The same as ارتاح.

Also إِلَيْهِ; maṣdar رَوَاحٌ, رُؤُوحٌ, رَاحٌ, رِيَاحَةٌ, رَاحَةٌ and أَرْيَحِيَّةٌ.

In the L [explained by أَشْرَقَ لَهُ, and I take this to be the right reading, rather than the one I find in the copies of the K, which is أَشْرَفَ لَهُ, perhaps meaning the same as أَشْرَفَ عَلَيْهِ, that is, he became acquainted with that thing, or knew it, the same as اِطَّلَعَ عَلَيْهِ.]

He was thereby made cheerful, brisk, and lively, so as to be prompt in acts of kindness or beneficence: said of a generous man when he is asked to confer a gift, and sometimes, figuratively, of dogs when called by their owner, and of other animals.

[It is also said that] رَوَاحٌ, رَوَاحَةٌ, رَاحَةٌ, رَوْحَةٌ and رَوِيحَةٌ [all apparently maṣdars of رَاحَ, or some of them may be simple nouns,] and مُرَايَحَةٌ [as though maṣdar of رَايَحَ] mean the experiencing of relief from grief or sorrow after suffering it; or the experiencing of the joy, or happiness, that comes of certainty. [See also رَوْحٌ below.]

One says also اِسْتَرْوَحْتُ إِلَى حَدِيثِهِ [apparently meaning: I was made cheerful, or lively, at his discourse, as the context where it is mentioned seems to show; or perhaps: he trusted to his discourse, and became quiet, or easy, in mind, in line with an explanation of the verb given below]: or استراح الى حديثه, he inclined to his discourse.

Second person رِحْتَ; maṣdar رَاحَةٌ, رِيحٌ and ارتاح له.

He inclined to, and loved, kindness or beneficence.

And ارتاح لِلنَّدَى [He was affected with cheerfulness and liveliness, and so disposed to bounty or liberality].

And نَزَلَتْ بِهِ بَلِيَّةٌ فَٱرْتَاحَ ٱللّٰهُ بِرَحْمَتِهِ فَأَنْقَذَهُ مِنْهَا [A trial, or an affliction, befell him, and God was active and prompt with his mercy, and delivered him from it]: but ISd disapproves of speaking of God in this way, and El-Fárisee says that it is an instance of the rough speech of the Arabs of the desert.

[Hence seems to have come the assertion that] الاِرْتِيَاحُ means the being merciful; and ارتاح ٱللّٰهُ لَهُ بِرَحْمَتِهِ, God delivered him from trial, or affliction; or ارتاح ٱللّٰهُ لِفُلَانٍ, God was merciful to such a one.

Or بِكَذَا: as, for instance, with a sword, to strike with it.

Hence the saying of the Prophet, مَنْ رَاحَ إِلَى الجُمُعَةِ فِى السَّاعَةِ الأُولَى فَكَأَنَّمَا قَدَّمَ بَدَنَةً [Whoever is brisk, or prompt, in going 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]: the meaning is خَفَّ إِلَيْهَا and مَضَى, not the going in the latter part of the day. [See also what follows.]

maṣdars رَوَاحٌ and تروّح, both with the same meaning; the opposite of غَدَا.

Said of a man, and of a company of men: from the declining of the sun from the meridian until night; this is said to be the primary meaning. The words also mean he, or they, returned; and went, or journeyed, at any time.

الرَّوَاحُ is not, as some think, only the going in the last part of the day; the Arabs use it of going, or journeying, at any time of the night or day, and so الغُدُوُّ: so say Az and others.

Or راح, maṣdar رَوَاحٌ, means he came, or went, after the declining of the sun from the meridian, but is sometimes used of going in an absolute sense, and so it means in the tradition beginning مَنْ رَاحَ إِلَى الجُمُعَةِ [mentioned above, where a different explanation of the verb is given].

One says to a companion or companions تَرَوَّحْ or تَرَوَّحُوا, meaning Go, or journey.

Muḍāriʿ تَرُوحُ and تَرَاحُ; maṣdar رَوَاحٌ and رَائِحَةٌ. This form means only that their pastors drove, or brought, them back to their owners; so says Az.

Maṣdar رَوْحٌ and رَوَاحٌ.

And so رُحْتُهُمْ, and رَوَّحْتُهُمْ, maṣdar تَرْوِيحٌ, and تَرَوَّحْتُهُمْ 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 prayer of daybreak and sunrise, and I go, or come, to him in the evening, or afternoon, apparently he doing the like to me].

Also غَنَمُهُ, his sheep or goats, and مَالُهُ, his cattle; only at that time. اراحت may perhaps be a variant of the same. Or راحت بِالعَشِىِّ عَلَى أَهْلِهَا: they (that is, camels) returned from the place of pasture in the evening, or afternoon, to their owners.

Muḍāriʿ يَزَاحُ and تروّح.

Said to be figurative in the TA, though not so marked in the A.

With the first of the two forms: the trees broke forth with leaves before the winter, when the night became cold, without rain; and so with the second; or with the second, the trees broke forth with leaves after the close of the صَيْف [or summer].

[See another meaning of راح الشجر near the beginning of this article.]

Said of a horse; perhaps from the same verb as meaning he was, or became, brisk, lively, and the like.

maṣdar رَاحَةٌ.

First person رِحْتُ; muḍāriʿ يَرَاحُ and يَرِيحُ [the maṣdar being apparently رَوْحٌ for the first and رِيحٌ for the second, as in the phrase of similar meaning that follows].

Also أَرَاحَهُ and أَرْوَحَهُ in the same sense.

Also اِسْتَرْوَحَهُ, and راح الرِّيحَ, and muḍāriʿ يَرِيحُ, and أَرَاحَهَا.

Said of an object of the chase; also أَرْوَحَنِى, whose maṣdar is إِرْوَاحٌ.

Said of an object of the chase; also أَرْوَحَ, اِسْتَرْوَحَ and استراح. These three also mean he smelt gently, so as to perceive the odour of a thing; or the last two mean he smelt, or perceived, odour; and these two, said of a stallion, mean he perceived the smell of the female.

Said of a beast of prey; also أَرَاحَهَا, استراحها and اِسْتَرْوَحَهَا; and according to Lh some say رَاحَهَا, but this is seldom used.

[It is asserted that استراح is only from الرَّاحَةُ, but this assertion is of no weight against the authorities cited above.]

It is said in a tradition, مَنْ قَتَلَ نَفْسًا مُعَاهِدَةً لَمْ يَرَحٌ رَائِحَةَ الجَنَّةِ, or لم يَرِحْ, or لم يُرِحْ, that is, [he who slays a person with whom he is on terms of peace, (or, as another version has it, مُؤْمِنًا, that is, a believer,)] will not perceive the odour of Paradise. As says: I do not know whether it be from رِحْتُ or from أَرَحْتُ.

[And hence, apparently.]

Also اراحهُ in the same sense.

he perfumed oil, making it sweet in odour by putting perfume in it.

روّح عَنْهُ and رَوِّحُوا بِنَا: see Form 4.

The maṣdar is as above.

روّح, having camels, and sheep or goats, for its objects: see Form 4.

رَوَّحْتُهُمْ: see رُحْتُ إِلَيْهِمْ in the latter half of the first paragraph.

المُرَاوَحَةُ فِى العَمَلَيْنِ or بَيْنَ العَمَلَيْنِ means the doing of two deeds, or works, alternately, this one time and that another: for instance, reading, or reciting, at one time and writing at another.

المراوحة بين الرِّجْلَيْنِ is the standing upon the two legs alternately, upon each in turn; and المراوحة بين الجَنْبَيْنِ is the turning over from side to side.

Said also of one walking, meaning he moved his legs alternately.

This was in consequence of long standing.

Each so relieved the other, for المُرَاوَحَةُ means the giving of mutual relief, or rest; mentioned in art. عقب.

on this sense [See also Form 6.]

It (a thing) stank, or emitted an odour; and so أَرْوَحَ: the first said of flesh-meat and of water, and so the second; or the second means it became altered for the worse in odour, said of flesh-meat, of water and the like, and so the first, said of water.

ISd makes a distinction between اروح and تروّح [q. v.], said of water, as does J.

he (a man, and a beast) revived, or his spirit returned to him, after fatigue, like استراح; and he had rest.

Maṣdar إِرَاحَةٌ or إِرْوَاحٌ: he (a man) died, as though he found rest; and he (a camel) died, or perished.

This means he died, so that people became at rest from him.

So called because the performance of prayer is a rest to the soul, waiting for its time being troublesome.

أَرَاحَتْ, said of camels and the like, as though meaning they returned in the evening, or afternoon, to rest: see Form 1, in the latter half of the paragraph.

Said of a man; maṣdar إِرَاحَةٌ and إِرَاحٌ.

Likewise said of a man; apparently for اراح بَعِيرَهُ.

أَرَاحُوا or أَرْوَحُوا: see Form 1, in the last quarter of the paragraph.

رَاحَةٌ is a noun used as a maṣdar, like طَاعَةٌ and عَارَةٌ used as maṣdars of أَطَاعَهُ and أَعَارَهُ.

Said of God, or of a man, the object being a hired man, or any man; and so روّح عَنْهُ.

The first also means: he (God) caused him to enter into a state of rest, or of mercy.

Mentioned in art. لث.

Hence he made the people ease their hearts by performing the act of prayer.

and, according to one dialect, هَرَاحَ, muḍāriʿ يُهَرِيحُ and روّح, maṣdar تَرْوِيحٌ.

Camels, sheep or goats, and cows or bulls were brought back after the declining of the sun from the meridian, from their place of pasture, to their nightly resting-place, or إِلَى أَهْلِهَا [and عَلَى أَهْلِهَا, that is, to their owners].

Also أَرْوَحَ in the same sense.

In the saying of Umm-Zara in a tradition; because she was [as though she were] a مُرَاح for his bounty.

Said of water. See also Form 4.

See also Form 10.

And see Form 1, in five places.

Said of herbage, and in like manner of trees; it also has the other sense explained in the first paragraph.

تَرَيُّحٌ is thought by ISd to be a maṣdar whose verb is تَرَيَّحَ: see أَرْيَحِيَّةٌ.

Also تراوحوا بُيُوتَهُمْ; apparently meaning one to another's tent, or house, by turns. See also Form 3.

And see also Form 10.

See also Form 1, near the beginning of the paragraph; and see اِسْتَرْوَحْتُ إِلَى حَدِيثِهِ and استراح الى حديثه in the former part of the same paragraph.

This form, and استراح [which is the more common in this sense], and ارتاح, and sometimes اراح, [and تروّح as quasi-passive of رَوَّحَ عَنْهُ or بِهِ,] said of a hired man, and of any man: he found, or experienced, rest, or ease; he was, or became, at rest, or at ease.

One says مِنْهُ [from him, or it], and بِهِ [by means of it]; from الرَّاحَةُ, quasi-passive of أَرَحْتُهُ and of أَرَاحَهُ ٱللّٰهُ.

In other lexicons the form given is استراح.

See also Form 1, in the last quarter of the paragraph, in seven places.

And hence wine; and so رَيَاحٌ: so called because the one who drinks it becomes brisk, or lively; or, according to IHsh, because he becomes cheerful and lively, so as to be prompt in generous actions.

In the L, [which mentions these two words in art. ريح,] the ا in the first word is said to be put in place of ى [and hence the ى in the second, if that is so].

The same as نفس [apparently نَفَسٌ, that is, breath, like رُوحٌ]: said to be the primary meaning.

Or spirit, [like رُوحٌ,] the same as نَفْسٌ.

[Or perhaps the right reading is بِرُوحِهِ.]

See also رَاحَةٌ, with which it is synonymous.

Also joy, happiness, or gladness; said to be a figurative meaning, taken from the same word as synonymous with نفس; and رُوحٌ has this meaning too. Or the first means rest, or ease, from grief, or sorrow, of heart.

In the saying of ʿAlee, فَبَاشَرُوا رَوْحَ اليَقِينِ or رُوحَ اليقين, the phrase روح اليقين is thought by ISd to mean the joy and happiness that arise from certainty. [See art. بشر.]

Also the mercy of God, so called as being a cause of rest, or ease; and so رِيحٌ and رَيْحَانٌ; and رُوحٌ is said by Az to have this meaning in the Qur 4:169. The plural of the first of these three words [and of the last, and according to some a plural of the second also] is أَرْوَاحٌ.

Also the same as نَفْخٌ [properly a blowing with the mouth, but here] meaning wind that issues from the رُوح: wind, or breath.

Said by Dhu-r-Rummeh of a fire that he had struck, on which he told his companion to blow.

[Hence,] الرُّوحُ also means inspiration, or divine revelation, such as is imparted by means of an angel: so in the Qur 16:2 and 40:15. It is so called because it quickens from the death of unbelief, and so is to a man like the رُوح, which is the vital principle of his body; or, according to Zj as reported in the L (but in the K “and”), the prophetic commission.

And the Qur-án, by which God's creatures are spiritually quickened and guided to the right way; so in a tradition.

Here ذِكْر may have some other meaning.

[Mentioned also in the A; in a copy of which, in the place of تَحَايَوْا, I find تَحَابُوا, an evident mistranscription.]

And what God ordains and commands by means of his assistants and angels.

Also Jibreel, that is, Gabriel; called in the Qur 26:193 الرُّوحُ الأَمِينُ, and in 2:81 رُوحُ القُدُسِ, or القُدْسِ, as related by Az on the authority of Th. [The last of these names, 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.]

And sometimes Jesus.

Also a certain angel, according to I'Ab in the Seventh Heaven, whose face is like that of a man and his body like that of the other angels; or certain creatures resembling mankind, but not men, so in the Qur 78:38; or the watchers over the angels who watch over the sons of Adam, whose faces are said to be like the faces of men, and whom the other angels do not see, just as we do not see the watchers nor the other angels.

See also رَوْحٌ in three places.

And of أَرْوَحُ.

And particularly width, or wideness, in the space between the thighs; or width in, or between, the two legs, less than what is termed فَحَجٌ, or less than فَجَجٌ, with wideness between the fore parts of the feet and nearness of the heels to each other; or simply wideness between the fore parts of the feet and nearness of the heels to each other; or a spreading in the fore part of each foot; or a turning over of the foot upon its outer side.

IAar says that رَوَحٌ in the legs is less than فَدَعٌ, and this less than عَقَلٌ.

In the Qur 8:48. [Or here it may have the meaning that follows.]

Also predominance, or prevalence; and power, or force.

A poet says — Suleyk Ibn-Es-Sulakeh, or Taäbbata-Sharrà, or Aashà of the tribe of Fahm: [Will you two wait a little for the time of their inadvertence, or will you act aggressively? for prevalence belongs to the aggressor]

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on this sense Aid against an enemy; or victory, or conquest; and a turn of good fortune.

See also رَوْحٌ.

And see رَائِحَةٌ, with which it is synonymous, in four places.

Also a good, sweet, or pleasant, thing.

The plural أَرْوَاحٌ occurs in a tradition meaning the jinn, or genii, because they are supposed to be often invisible, like the wind.

See Form 4, near the middle of the paragraph.

Apparently so named from the preceding.

رَاحَةٌ also means a court, an open area, or a yard, of a house.

That is, without anything.

رَاحٌ also means plain and open tracts of land producing much herbage, hard, but containing soft places and [what are termed] جَرَاثِيم [plural of جُرْثُومَةٌ], forming no part of the bed of a torrent nor of a valley; a single one of them is termed رَاحَةٌ.

Said in a tradition about a new garment, or piece of cloth.

Also the fold of a garment, or piece of cloth; or its original fold.

Also a journey in the evening, or afternoon: the ism waḥda of رَاحَ; plural رَوْحَاتٌ. And the distance of a journey in the afternoon, or evening.

Offspring; from the same word as meaning any sweet-smelling plant, or from the meaning that follows. It is a collective noun, the ism waḥda being with ة; and رِيْحَانَنَىَّ [meaning my two descendants] occurs in a saying of Mohammad applied to El-Hasan and El-Hoseyn.

A bounty, or gift, of God, such as the means of subsistence and the like; the same as رِزْقٌ; said to be of the dialect of Himyer.

And in a verse of En-Nemir Ibn-Towlab cited under دِرَّةٌ.

So in a tradition.

It is also used in the accusative case as a maṣdar [forming an absolute complement of a verb understood], in the sense of اِسْتِرْزَاق.

See also رَوْحٌ.

See also what follows.

It is also a maṣdar of رَاحَ, meaning the opposite of غُدُوٌ.

And it also means the evening, or the afternoon, from the declining of the sun from the meridian until night.

Also بِرِيَاحٍ من العشىّ, or بِرَيَاحٍ, and بِأَرْوَاحٍ من العشىّ, with a plural form, in the same sense.

Also أَرْوَنحٌ.

See also رَائِحٌ.

Also going, or returning, [or journeying, or working, or doing a thing,] in the evening, or in the afternoon; [and going, or journeying, at any time of the night or day;] and likewise, but in an intensive sense, رَؤُوحٌ, of which the plural is رُوحٌ, and رَوَّاحٌ, of which the plural is رَوَّاحُونَ, it having no broken plural.

رَوَحٌ is a plural, or rather an ism jamʿ, of رَائِحٌ, as خَدَمٌ is of خَادِمٌ.

A phrase of the Arabs mentioned by Lh on the authority of Ks; but he says that it is used only with a determinate noun, so that one does not say قَوْمٌ رَائِحٌ [though this agrees with analogy, as do قَوْمٌ رَائِحَةٌ and قَوْمٌ رَائِحُونَ]. One says also قَوْمٌ رَوَحٌ and رُوحٌ.

Literally, he has no camels that go away to pasture, nor any that return from pasture; and sometimes it means he has not any people, or party; mentioned by Lh in art. سرح.

Occurring in a tradition.

In another tradition; or in each of the two, as some relate them, the word is with ب [that is, رَابِحَة and رَابِح].

Or returning in the evening, or afternoon, to their places, or to their nests; or, according to the T, رَوَحٌ here stands for رَوَحَةٌ [a plural of رَائِحٌ], like كَفَرَةٌ and فَجَرَةٌ [plurals of كَافِرٌ and فَاجِرٌ], and here means in a state of dispersion.

Also, used as a noun, or as an adjective in which the quality of a noun is predominant: a wild bull.

So in the saying of El-ʿAjjáj: [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 hard.

But the commonly known reading is

: [Nay, or rather, I fancied my bags for travelling-provisions and the like that were hung upon my camel, and the curved pieces of wood of my camel's saddle]. Mentioned by IB in art. جلب, [where اعلاقى is explained as meaning “my things that I held in high estimation,” but I consider the rendering I have given preferable.]

It is said in the K that مَا فِى وَجْهِهِ رَائِحَةٌ means there is no blood in his face; but this needs consideration, for, according to A'Obeyd, one says أَتَانَا فُلَانٌ وَ مَا فِى وَجْهِهِ رَائِحَةُ دَمٍ مِنْ الفَرَقِ [Such a one came to us with no tinge of blood in his face by reason of fright, or fear].

And of a person who has come in fright, or fear, one says أَتَانَا وَ مَا فِى رَجْهِهِ رَائِحَةُ دَمٍ; though, according to Mtr, one sometimes says وَ مَا فِى وَجْهِهِ رَائِحَةٌ without adding دم, and an instance of this occurs in a tradition of Aboo-Jahl.

رَائِحَةٌ also means a rain of the evening or afternoon; or, as Lh says on one occasion, simply rain: plural رَوَائِحُ.

And a cloud that comes in the evening or afternoon.

See also رَوَاحٌ.

Also, and أَرْيَحُ — or only the latter is correct in this case — wide, applied to a مَحْمِل; and the latter is so applied to anything; the former is applied also to a bowl of the kind termed قَدَح, and it also means shallow, applied to a vessel; and so رَوْحَآءُ, applied to a bowl of the kind termed قَصْعَة.

It is also applied to a sword, meaning one that shakes, as though brisk, or prompt, to strike; or meaning of Aryah, a town of Syria, or a tribe of El-Yemen.

In the Ham the phrase سُيُوفَ أَرْيَحَ is cited in support of this from a poem of Sakhr el-Ghei.

Hence the تَرْوِيحَة of the month of Ramadán, or صَلَاةُ التَّرَاوِيحِ: a form of prayer performed at some period of the night in Ramadán, after the ordinary prayer of nightfall, consisting of twenty rek'ahs, or more, according to different persuasions.

So called because the performer rests after each ترويحة, which consists of four rek'ahs; or because they used to rest between every two pairs of salutations.

Also مَغْدَاةً وَ لَا مَرَاحةً; the first is mentioned in art. غذو. See also what follows.

Also, by rule, a noun of time, that is, a time of rest or ease.

And an ism mafʿūl of Form 10, meaning dead [for مُسْتَرَاحٌ مِنْهُ]; and so مُسْتَريِحٌ [literally, at rest or at ease].

And it may also be used as a maṣdar of Form 10.