حوى حى حيث
حى: or حى and حيو
1. ⇒ حىّ
حَيِىَ, (Ṣ, Mgh, Mṣb, Ḳ,) and حَىَّ, (Ṣ, Ḳ,) which latter is the more common, (Fr, Ṣ,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, Ṣ,) like خَشُوا, (Ṣ,) and حَيُّوا, (Fr, Ṣ,) as some say, (Ṣ,) aor. يَحْيَا, (Ṣ, Mṣb, Ḳ,) and يَحَىُّ, (Fr, Ḳ,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Mṣb,) or حَيَآءٌ, (Ḳ,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Mṣb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (Ṣ, Ḳ.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.]
حَيُوا, said of a people, or company of men, † They were, or became, in good condition: (AA, Ṣ:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (AZ. [See also 4.])
You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, † [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AḤn.)
حَيِىَ الطَّرِيقُ † The road, or way, was, or became, apparent, or distinct. (Ḳ.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً † [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.)
حَيِىَ and حَيِىَ مِنْهُ, aor. يَحْيَا, inf. n. حَيَآءٌ: see 10, in two places.
حَىَّ الخَمْسِينَ: see 2.
2. ⇒ حىّى
حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Mṣb, Ḳ,) in its primary sense, i. q.احياهُ↓. (Mgh.) You say, حَيَّاكَ ٱللّٰهُ, (Ṣ, Ḳ,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, Ḳ;) as alsoاحياك↓; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-ʼOthmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, Ṣ, Ḳ:) or may God honour thee, and benefit thee. (Ḥam. p. 489.) And حَيَّاكَ ٱللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا ٱللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ḥam p. 23.)
Also He said to him حَيَّاكَ ٱللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Mṣb:) he saluted him; (Ḳ, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lḥ, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Mṣb.)
حيّا الخَمْسِينَ [in the CK (erroneously)حَىَّ↓ الخَمْسِينَ] He approached [the age of] fifty. (IAạr, Ḳ, TA.)
حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.)
3. ⇒ حاىّ
حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q.أَحْيَيْتُهَا↓ [i. e. † I gave life to, enlivened, or revived, the fire] by blowing. (Ḳ.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (Ḳ, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.)
4. ⇒ احىّ
احياهُ, (Ṣ, Mṣb, Ḳ, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (Ṣ, Mṣb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (Ṣ,* Mṣb,* Ḳ.) Hence, in the Ḳur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (Ṣ, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?].
See also 2, in two places.
† He (God) endued him with the intellectual faculty: as in the saying, in the Ḳur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ † [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.)
احيا الأَرْضَ † He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ † The land was tilled, and made productive. (AḤn.) And احيا المَوَاتِ ‡ He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.)
Also † He (a man) found the land to be fruitful, or abundant in herbage, (Ṣ, Ḳ,) with fresh herbage. (Ḳ.)
احيا اللَّيْلَ † He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.)
احيت النَّاقَةُ The she-camel had living offspring; (Ṣ, Ḳ;) her offspring seldom, or never, died. (Ṣ.)
احيا القَوْمُ The people, or company of men, had their cattle living: (Ḳ:) or had their cattle in good condition: (AA, Ṣ, Ḳ:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (AZ:) or they (themselves) became in a state of abundance of herbage, or plenty. (Ṣ, Ḳ. [See also 1.])
5. ⇒ تحىّى
تحيّا مِنْهُ † He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]
[تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]
10. ⇒ استحىّ
استحياهُ He spared him; let him live; or left him alive; (Ṣ, Mṣb, Ḳ, TA;) did not slay him; (Mṣb;) in which sense the verb has but one form: (Mṣb, TA:) or he left him; let him alone; or forbore from him. (Mgh.)
Hence, as some say, (Ḳ,) إِنَّ ٱللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (Ṣ, Ḳ,) in the Ḳur [ii. 24], i. e. لَا يَسْتَبْقِى [meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (Ṣ.) [Hence, also,] إِنَّ ٱللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.)
[اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; andحَيِىَ↓, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Ḥijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, Ṣ, Mṣb;) the former being the original, (Akh, Ṣ,) and that which is used in the Ḳur: (Mṣb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-ʼOthmán [El-Mázinee]: the opinion ascribed to Sb in the Ṣ, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (Ṣ, Ḳ, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Mṣb,) and استحى منه, and استحياهُ, (Ṣ, Mṣb, Ḳ, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as alsoحَيِىَ↓ منه, (Ṣ, Mgh, Mṣb, Ḳ,) aor. يَحْيَا, (Ṣ,) inf. n. حَيَآءٌ; (Ṣ,* Mgh, Mṣb, Ḳ;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (Ḳ;) he shrank from it, or him: (Mṣb, Ḳ:*) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.)
حَىَّ a verbal noun, (Ṣ, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (Ṣ;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Mṣb, TA;) meaning Come: (Ṣ, M, Mgh, Mṣb, Ḳ, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IḲt, Ṣ, M, Mṣb, Ḳ:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Mṣb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (Ṣ:) and على الخَيْرِ [to good, good fortune, prosperity,, &c.]. (Lth, T, TA.) The saying of Ibn-Aḥmar,
* حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا *
means Keep thou to the loads [for the riders upon the camels have gone]. (TA.)
In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (Ḳ,) which last is used in a case of pausation, but is bad in other cases, (Ṣ in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the Ḳ,] with the ه quiescent, (Ḳ,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ, &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or] هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَٱسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (Ḳ.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAạr, and so in the CK,) and حَىَّ هَلًا بفلان, (IAạr, and so in MṢ. copies of the Ḳ,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAạr:) or keep thou to such a one, and call him. (Ḳ.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (Ṣ in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to ʼOmar, and call ʼOmar, (Ṣ ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (Ṣ ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (Ḳ.) [See also art. هل.]
حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (Ṣ, Mgh,* Mṣb,* Ḳ;) andحَيَوَانٌ↓ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the formerحُيَىٌّ↓: (Mṣb:) and pl. أحْيَآءٌ. (Mṣb, Ḳ.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lḥ:) butضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ↓ مِنْهَا, (Lḥ, Ḳ,) [in the CK ضَرَبَ, and] in [some of] the copies of the Ḳ, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lḥ, Ḳ:*) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lḥ, Ḳ.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ḥam p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say,كَيْفَ أَنْتَ وَحَيَّةُ↓ أَهْلِكَ, i. e. How art thou, and those remaining alive of thy family? (TA.)
Applied to God, Deathless. (Er-Rághib.)
Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.)
[Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.)
† [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] † A Muslim; like as مَيِّتٌ means an unbeliever. (TA.)
† Lively, as meaning free from grief or sorrow. (Er-Rághib.)
† Whole, sound, or unbroken. (L and TA in art. صأب.)
أَرَضٌ حَيَّةٌ † Fruitful land; or land abounding with herbage; (Ḳ, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.)
الشَّمْسُ حَيَّةٌ † The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.)
نَارٌ حَيَّةٌ † A live, or burning, fire. (AḤn.)
طَرِيقٌ حَىٌّ † An apparent, or a distinct, road or way: (Ḳ:) pl. أَحْيَآءٌ. (TA.)
See also حَيَّةٌ, first sentence.
[A tribe] of the Arabs: (Ṣ:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Mṣb:) or a بَطْن of the بُطُون of the Arabs: (Ḳ, TA:) pl. أَحْيَآءٌ. (Ṣ, Mṣb, Ḳ.)
The vulva, or external portion of the organs of generation, of a woman. (Az, Ḳ. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.)
لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, Ḳ,*) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.)
لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAạr, Ḳ, Ḥar p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut,, &c.,] from the twisting of the rope: (Ḳ:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Ḥar ubi suprà.)
The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.])
حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:
and see حَيَآءٌ, of which, also, it is said to be a pl.
حَيَّةٌ [A serpent;] a certain thing well known: (Ḳ, TA:) [improperly explained in the Mṣb as syn. with أَفْعًى:] applied to the male and the female; (Ṣ, Mṣb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the sayingرَأَيْتُ حَيًّا↓ عَلَى حَيَّةٍ, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (Ṣ:) butحَيُّوتٌ↓ is also applied to the male; (Az, Ṣ, Ḳ;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “a man who collects serpents”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. isحُيَيَّةٌ↓:] the pl. is حَيَّاتٌ (Ḳ) and حَيْوَاتٌ, (Ḳ, TA,) or حَيَوَاتٌ. (So in some copies of the Ḳ [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ [He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) And سَقَاهُ ٱللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., † destroy him. (TA.) Andلَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً↓ [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, † Such a one is cunning and mischievous, or malignant, (IAạr, Ḳ,) and intelligent, in the utmost degree: (IAạr:) [or] فلان حيّة الوادى means † such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to † The lion; (Ḳ, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning † They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (Ṣ, TA) † Such a one is courageous and strong. (TA.) And رَأْسُهُ رَأْسُ حَيَّةٍ † He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ † I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.)
الحَيَّةُ is also a name of † [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (Ḳ:) so called by way of comparison. (TA.)
And حَيَّةٌ also signifies † A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Ḥabeeb, TA.)
حَيًا Rain; (Ṣ, Mṣb, Ḳ;) as alsoحَيَآءٌ↓: (Ḳ:) or much rain: (Ḥar p. 185:) as being the means of giving life to the earth: (TA:) and † plenty; or abundance of herbage, (Ṣ, Ḳ,) and the means of giving life to the earth and to men; as being caused by the rain; and soحَيَآءٌ↓: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ḥam p. 662:) dual. حَيَيَانِ: (Ṣ:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.)
حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (Ḳ.)
[Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places.
Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (Ṣ,* Mgh, Mṣb, Ḳ;) i. q. اِسْتِحْيَآءٌ; (Ṣ;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (Ḳ;) a shrinking of the soul from foul conduct, (Bḍ in ii. 24, and Er-Rághib,) through fear of blame; (Bḍ ibid.;) a languor that affects the animal faculty, (Bḍ ibid, and Mgh,*) and turns it back from its actions: (Bḍ:) and repentance; syn. تَوْبَةٌ. (Ḳ.)
And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Mṣb, Ḳ, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, Ṣ, Mṣb, Ḳ,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (Ḳ:) accord. to AZ, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Mṣb:) accord. to IAạr, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Mṣb,:) or of a woman: (Zj in his “Khalk el-Insán:” [see also حَىٌّ:]) andحَيًا↓ signifies the same; (Ḳ;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (AZ, IJ, Ḳ) and أَحْيِيَةٌ (Aṣ, Sb, Ṣ, Ḳ) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] حَىٌّ↓ andحِىٌّ↓ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the Ḳ]. (Sb, Ḳ.)
حَيَاةٌ, orحَيٰوة↓, (as in different copies of the Ḳ, in the latter manner in copies of the Ṣ,) written with و in the Ḳur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) andحَيَوْةٌ↓, with sukoon to the و, (Ḳ,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Mṣb;) Life; contr. of مَوْتٌ; (Ṣ, Ḳ;) as alsoحَيَوَانٌ↓ andحِىٌّ↓, (Ḳ,) or this last is asserted to be a pl. of حَيٰوةٌ, (Ṣ,) and as alsoمَحْيًا↓, (Ṣ,* Ḥar pp. 25 and 350,) of which the pl. is مَحَاىٍ: (Ṣ:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and † the faculty of intellect: and † freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Ḳur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) Andفَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ↓, in the Ḳur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Mṣb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I’Ab, explaining xvi. 99 of the Ḳur, (TA,) means Lawful means of subsistence (Ḳ, TA) in the present world: (TA:) or Paradise. (Ḳ, TA.)
Also † Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Ḳur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ † [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bḍ.)
حَيَاةُ الشَّمْسِ means † The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.])
حَيٰوةٌ / حَيَوْةٌ
حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.
حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (Ḳ;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Mṣb:) fem. حَيِيَّةٌ. (TA.) The saying of I’Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.)
حُيَىٌّ: see حَىٌّ, of which it is the dim.
حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.
حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (Ṣ.)
See also حَىٌّ, first sentence.
Also Any thing, or things, possessing animal life, (Mṣb, Ḳ,*) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Mṣb;) contr. of مَوَتَانٌ [q. v.]. (Ṣ.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Mṣb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “El-Jámiʼ eṣ-Ṣagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, Ḳ, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-ʼOthmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.)
حَيَوَانِىٌّ [Of, or relating to, an animal or animals].
It is [also] particularly applied to A seller of birds. (TA.)
[حَيَوَانِيَّةٌ Animality; or animal nature.]
حَيُّوتٌ: see حَيَّةٌ.
حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.)
أُحَىُّ / أُحَىٌّ / أُحَىٍّ
أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.
أُحَيْوٍ: see art. حو.
أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.)
In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.)
تِحْيَاةٌ: see the next paragraph.
التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Ḳzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IḲt, Ḳ;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IḲt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AḤn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is تِحْيَاةٌ↓; (IḲt, AḤn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. ofتَحِيَّةٌ↓ likened to a word of the measure فَعِيلَةٌ. (IB.)
تَحِيَّةٌ inf. n. of 2. (Mgh, Mṣb, Ḳ.)
Also A salutation, or greeting, (AʼObeyd, AHeyth, Mgh, Mṣb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh,* Mṣb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ٱللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.)
Also Continuance, or endurance; or endless, or everlasting, existence: (IAạr, Mṣb, Ḳ, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb El-Kelbee; who was a [kind of] king among his people:
* وَلَكُلُّ مَا نَالَ الفَتَى ** قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ *
[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “a nobleman.” See also, respecting him, p. x. of my Preface.]) And ‡ Dominion, or kingship: (Fr, AA, Ṣ, Mgh, Mṣb, Ḳ, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning ‡ Such a one has attained the kingship]. (Mgh: in which, and in the Ṣ, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Mṣb, TA:) or dominion, or kingship: (Lth, Yaạḳoob, Ṣ, Mṣb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (Ḳṭ:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ ٱللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ ٱللّٰهِ الصَّالِحِينَ أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا ٱللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ ٱللّٰهِ: see 5 in art. شهد.]
The assigning to this word, as used in the Ḳur iv. 88, the meaning of A gift is a mistake. (Mgh.)
مَحْيًا: see حَيَاةٌ.
Also A time, and a place, of life. (TA.)
مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (Ṣ.)
مُحَيًّا The face (Ṣ, Ḳ, Ḥam p. 23) of a man, because it is specified in salutation; [see 2;] (Ḥam ubi suprá;) a term used only in praise; (Ḥam p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face,, &c.]. (Ḳ.)
Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ḥam p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.)
محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (Ṣ, TA:) for in every noun in which three ى s occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (Ṣ.)
أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, Ṣ:) or abounding with serpents. (TA in art. حوى.)
أَبُو يَحْيَى Death. (TA, Ḥar p. 218.)