رحل رحم رحو
رَحِمَهُ, (Ṣ, Mṣb, Ḳ, &c.,) aor. ـَ, (Ḳ,) inf. n. رَحْمَةٌ and رُحْمٌ [and رَحَمَةٌ and رُحُمٌ] and مَرْحَمَةٌ, (Ṣ,* Mṣb, Ḳ,*) [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]: (Ṣ, Mṣb, Ḳ: [see also رَخِمَهُ and رَخَمَهُ:]) and he pardoned him, or forgave him: (Ḳ:) said of a man: (Ṣ, Mṣb, Ḳ:) 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]: (Mṣb, Ḳ:) andترحّم↓ عَلَيْهِ signifies the same, (MA, [and the same seems to be indicated in the Ṣ,]) said of a man: (Ṣ:) [and so doesترحّمهُ↓, (occurring in the Ṣ and Ḳ in art. رعى, &c.,) accord. to Ibn-Maạroof, 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, (Ṣ, Ḳ,) and رُحِمَتْ, (Ḳ,) inf. n. رَحَامَةٌ, (Ṣ, Ḳ,) which is of the first, (Ṣ, TA,) and رَحَمٌ, (Ṣ, Ḳ,) which is of the second, (Ṣ, TA,) and رَحْمٌ, (Ḳ,) which is of the third, (TA,) She had a complaint of her womb after bringing forth, (Ṣ, Ḳ,) and died in consequence thereof: (Ḳ:) said of a camel, (Ṣ, 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: (Ḳ, TA:) or, accord. to Lḥ, the bringing forth without letting fall her secundine, by a sheep or goat, is termed رُحَامٌ↓. (TA.)
رَحِمَ, aor. ـَ, 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.)
رحّم عَلَيْهِ, inf. n. تَرْحِيمٌ; andترحّم↓; but the former is the more chaste; He said to him, رَحِمَكَ ٱللّٰهُ [May God have mercy on thee; &c.]. (Ḳ.)
ترحّم عَلَيْهِ and ترحّمهُ: 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 1;) 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.)
تراحموا signifies رَحِمَ بَعْضُهُمْ بَعْضًا [They had mercy, or pity, or compassion, one on another; &c.]. (Ṣ, TA.)
استرحمهُ He asked, or demanded, of him الرَّحْمَة [i. e. mercy, or pity, or compassion; &c.]. (TA.)
رَحْمٌ: see its syn. رَحِمٌ, in two places.
رُحْمٌ: see its syn. رَحْمَةٌ.
[Hence,] أُمُّ رُحْمٍ one of the names of Mekkeh; (Ṣ, Ḳ;*) as also أُمُّ الرُّحْمِ; (Ḳ;) meaning the source of الرَّحْمَة [or mercy, &c.]. (TA.) [See also زُحْمٌ.]
رِحْمٌ: see its syn. رَحِمٌ, in two places.
رَحِمٌ The womb, i. e. the place of origin, (Mgh, Mṣb, Ḳ,) and the receptacle, (Mgh, Ḳ,) of the young, (Mgh, Mṣb, Ḳ,) in the belly; (Mgh;) as alsoرِحْمٌ↓, (Mṣb, Ḳ,) a contraction of the former, andرَحْمٌ↓, which is of the dial. of Benoo-Kiláb: (Mṣb:) in this sense, (Mṣb,) which is the primary signification, (Mgh,) [i. e.] as meaning the رَحِم of the female, (Ṣ,) it is fem.; (Ṣ, Mṣb;) or, as some say, masc.; (Mṣb;) but IB cites a verse in which رِحْم is fem.: (TA:) pl. أَرْحَامٌ. (MA.)
Hence, (Mgh, Mṣb,) as alsoرِحْمٌ↓ (Ṣ, Mṣb, Ḳ) andرَحْمٌ↓, (Mṣb,) ‡ Relationship; i. e. nearness of kin; syn. قَرَابَةٌ: (Ṣ, Mgh, Mṣb, Ḳ:) [by some restricted to relationship by the female side; as will be shown below:] and connexion by birth: (Mgh, Mṣb:) 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, Ḳ, TA:) accord. to the Ḳ, 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 Ḳ asserts it to do: (TA:) as meaning relationship, رحم is in most instances masc.: (Mṣb:) pl. as above. (Ḳ.) 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, Mṣb:) the pl. ذَوُو الأَرْحَامِ, [or, as in the Ḳur 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-Ḥaneefeh and his companions, and Aḥmad [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-Sháfiʼee 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.]
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.
رُحُمٌ: see the next paragraph.
It is also pl. of رَحُومٌ. (TA.)
رَحْمَةٌ (Ṣ, Mṣb, Ḳ) andرَحَمَةٌ↓ (Sb, Ḳ) andرُحْمٌ↓ (Ṣ, Mṣb, Ḳ) andرُحُمٌ↓, (Ṣ, Ḳ,) thus in a verse of Zuheyr, (Ṣ, TA,) and thus in the Ḳur xviii. 80 accord. to the reading of Aboo-ʼAmr Ibn-El-ʼAlà, (TA,) andمَرْحَمَةٌ↓, (Ṣ, Mṣb, Ḳ,) of which last مَرَاحِمُ is pl., (TA,) [all inf. ns.; when used as simple substs. signifying Mercy, pity, or compassion; i. e.] tenderness (Ṣ, Mṣb, Ḳ, and Bḍ on the بَسْمَلَة) of heart; (Bḍ ibid.;) and inclination to favour, (Ṣ, Mṣb, Ḳ,) or inclination requiring the exercise of favour and beneficence: (Bḍ ubi suprà:) and pardon, or forgiveness: (Ḳ:) 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 Ḳur 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-ḥáḳ Aḥmad Ibn-Moḥammad-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 Ḳur [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 Ḳur [ii. 99 and iii. 67], means † [And God distinguishes] with his gift of prophecy [whom He will], or his prophetic office or commission. (Ḳ,* TA.)
رَحْمَةٌ also means † Sustenance, or the means of subsistence: this is said to be its meaning as used in the Ḳur xli. 50. (TA.)
And † Rain: (TA:) so in the Ḳur vii. 55. (Bḍ, Jel.)
And † Plenty; or abundance of herbage, and of the goods, conveniences, or comforts, of life: so in the Ḳur x. 22 and xxx. 35. (TA.)
رَحَمَةٌ: see the next preceding paragraph.
[رُحْمَى The saying رَحِمَكَ ٱللّٰهُ May God have mercy on thee; &c.;] a subst. from رَحَّمَ عَلَيْهِ [like بُقْيَا from أَبْقَى عَلَيْهِ]. (Ḳ.)
رَحْمَآءُ: see رَحُومٌ.
الرَّحْمٰنُ [thus generally written when it has the article ال prefixed to it, but in other cases رَحْمَانُ, imperfectly decl.,] andالرَّحِيمُ↓ 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: (Bḍ 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: (Ṣ, TA:) or the repetition is because the former is Hebrew, [originally ؤ۞خ05ع8ؤ۞خ05۪7ؤ۞خ05ض7ؤ۞خ05۪0ؤ۞خ05ضعؤ۞خ05۫7ؤ۞خ05ع0ؤ۞خ05۪4ؤ۞خ05ض9,] and↓ the latter is Arabic: (I’Ab, TA:) but the former is applicable to God only; though Museylimeh the Liar was called رَحْمَانُ اليَمَامَةِ; (Ṣ, 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↓: (Ṣ, TA:) or [rather] رَاحِمٌ↓ is the act. part. n. [signifying having mercy, &c.], andرَحِيمٌ↓ has an intensive signification [i. e. having much mercy, &c.]: (Mṣb:) the latter is applied also to a man; and so is رَحُومٌ↓, in the same sense, and likewise to a woman: (TA:) the pl. ofرَحِيمٌ↓ is رُحَمَآءُ; (Mṣb, 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. (Mṣb.)
رَحَمُوتٌ is from رَحْمَةٌ, [with which it is syn.,] (Ṣ, TA,) but it is used only coupled with its like in form: (Ḳ, 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: (Ṣ, Ḳ: but in the former, without لك:) or, accord. to Mbr, رَهَبُوتَى خَيْرٌ مِنْ رَحَمُوتَى↓. (Meyd. [See art. رهب.])
رَحَمُوتَى: see what next precedes.
رُحَامٌ: see 1, last sentence but two.
رَحُومٌ (Lḥ, Ṣ, Ḳ) andرَحْمَآءُ↓, (Ḳ,) applied to a she-camel, (Lḥ, Ṣ, 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 (Lḥ, Ṣ, M, Ḳ) after bringing forth, (Lḥ, Ṣ, Ḳ,) and dying in consequence thereof; (Ḳ;) andرَحِمَةٌ↓, 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.
رَحِيمُ: 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-ʼAḳeel says, (using it in this sense, Ḥam p. 628,)
* فَأَمَّا إِذَا عَضَّتْ بِكَ الحَرْبُ عَضَّةً ** فَإِنَّكَ مَعْطُوفٌ عَلَيْكَ رَحِيمُ *
(Ṣ, and Ḥam,) 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. (Ḥam.)
رَاحِمٌ: 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. (Lḥ, Ḳ.)
أَرْحَمُ [More, and most, merciful, &c.]. God is أَرْحَمُ الرَّاحِمينَ [The Most Merciful of those that have mercy]. (TA.)
مَرْحَمَةٌ: see رَحْمَةٌ.
مُرَحَّمٌ [Treated, or regarded, with much mercy or pity or compassion; &c.]: it is with teshdeed to denote intensiveness of the signification. (Ṣ, TA.)
[See also 2, of which it is the pass. part. n.]
مَرْحُومٌ: see رَحِيمٌ.
المَرْحُومَةُ is a name of El-Medeeneh. (Ḳ.)
[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.]