ٱلرِّيحَ

Appears 5 times in Quran

Word Details

ٱلرِّيحَ

Meanings

the wind
wind

📖 Lane's Lexicon (Root: روح)

[1] رَاحَ , (S, Msb, K,) sec. pers. رِحْتَ, (Msb,) aor. يَرَاحُ, (S, Msb, K,) inf. n. رِيحٌ; (K;) and aor. يَرُوحُ, (Msb, TA,) inf. n. رَوْحٌ, (Msb,) or رُؤُوحٌ; (TA;) It (a day) was violently windy. (S, Msb, K.) And راح, aor. يَرُوحُ, inf. n. رُؤُوحٌ, It (a day) was one of good, or pleasant, wind. (TA.) ― 2-b2- راح, aor. يَرَاحُ, inf. n. رَوْحٌ, It was, or became, cool and pleasant [by means of the wind]. (L.) It (a house, or tent, the door being opened,) [was, or became, aired by the wind; or] was entered by the wind. (L.) ― 2-b3- راح الشَّجَرُ The trees felt the wind. (AHn, K.) [See also another meaning below.] ― 2-b4- [Hence, perhaps,] راح, aor. يَرَاحُ, inf. n. رَاحٌ, (assumed tropical:) He was, or became, brisk, lively, sprightly, active, agile, prompt, or quick; [as though he felt the wind and was refreshed by it;] (L;) as also ↓ ارتاح: (S, A, L, K:) رَاحٌ and ↓ اِرْتِيَاحٌ signify the same: (S, L, K: [in the CK, الاِرْتِياحِ is erroneously put for الاِرْتِيَاحُ:]) and ↓ اِسْتَرْوَحَ (assumed tropical:) he (a man) became light, or active, and quick; syn. شَمَّرَ. (Msb.) You say, راح لِلشَّىْءِ [and إِلَى الشَّىْءِ] and ↓ ارتاح [and ارتاح بِهِ] (assumed tropical:) He was, or became, brisk, lively, &c, as above, at the thing, [or betook himself with briskness, liveliness, &c., to the thing,] and was rejoiced by it. (Lth, TA.) A poet says, وَ زَعَمْتَ أَنَّكَ لَا تَرَاحُ إِلَى النِّسَا [(assumed tropical:) And thou assertedst that thou dost not, or wilt not, betake thyself with briskness, &c., to women, nor be rejoiced by them]. (Lth, TA.) And راح لِلْأَمْرِ i. q. ↓ ارتاح [He betook himself with briskness, &c., to the thing, or affair; or was brisk, &c., to do it]. (TA.) And راح لِذٰلِكَ الأَمْرِ, (L, K,) and إِلَيْهِ, (L,) aor. يَرَاحٌ, inf. n. رَوَاحٌ and رُؤُوحٌ and رَاحٌ and رِيَاحَةٌ (L, K) and رَاحَةٌ and أَرْيَحِيَّةٌ, (L,) (assumed tropical:) He brightened in countenance at that thing, (L, [there explained by أَشْرَقَ لَهُ, and this I regard as the right reading, rather than that which I find in the copies of the K, which is أَشْرَفَ لَهُ, perhaps meaning the same as أَشْرَفَ عَلَيْهِ, i. e. he became acquainted with that thing, or knew it, syn. اِطَّلَعَ عَلَيْهِ,]) and rejoiced in it, or at it, (L, K,) and was thereby affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness in acts of kindness or beneficence: said of a generous man when he is asked to confer a gift; and sometimes, metaphorically, of dogs when called by their owner, and of other animals. (L.) [It is also said that] رَوَاحٌ and رَوَاحَةٌ and رَاحَةٌ and رَوْحَةٌ and رَوِيحَةٌ [all app. inf. ns. of رَاحَ, or some of them may be simple substs.,] and مُرَايَحَةٌ [as though inf. n. of ↓ رَايَحَ] (L, K) signify (assumed tropical:) The experiencing relief from grief or sorrow, after suffering therefrom: (L:) or the experiencing the joy, or happiness, arising from certainty. (K. [See also رَوْحٌ, below.]) You say also, اِسْتَرْوَحْتُ ↓ إِلَى حَدِيثِهِ [app. meaning (assumed tropical:) I was affected with cheerfulness, liveliness, or the like, at his discourse, or narration; as seems to be indicated by the context in the place where it is mentioned: or perhaps, he trusted to his discourse, and became quiet, or easy, in mind; agreeably with an explanation of the verb which see below]: (A:) or استراح ↓ الى حديثه (assumed tropical:) he inclined to his discourse. (MA.) And راح لِلْمَعْرُوفِ, (S, A, L, K,) sec. pers. رِحْتَ, (L,) aor. يَرَاحُ, inf. n. رَاحَةٌ (S, L, K) and رِيحٌ; (L;) and ارتاح ↓ له; (A, L;) (tropical:) He was affected with alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness to do what was kind or beneficent: (As, S, L, K:) he inclined to, and loved, kindness or beneficence. (L.) And ارتاح ↓ لِلنَّدَى (assumed tropical:) [He was affected with alacrity, &c., and so disposed to bounty or liberality]. (S, K.) And نَزَلَتْ بِهِ بَلِيَّةٌ فَٱرْتَاحَ ↓ ٱللّٰهُ بِرَحْمَتِهِ فَأَنْقَذَهُ مِنْهَا (tropical:) [A trial, or an affliction, befell him, and God was active and prompt with his mercy, and delivered him from it]: (T:) but ISd disapproves of thus speaking of God; and El-Fárisee says that it is an instance of the rudeness of speech characteristic of Arabs of the desert. (TA.) [Hence seems to have originated, as is app. implied in the TA, the assertion that] ↓ الاِرْتِيَاحُ signifies (assumed tropical:) The being merciful: and ارتاح ↓ ٱللّٰهُ لَهُ بِرَحْمَتِهِ, (assumed tropical:) God delivered him from trial, or affliction: (K:) or ارتاح ↓ ٱللّٰهُ لِفُلَانٍ (assumed tropical:) God was merciful to such a one. (S.) One also says, راحت يَدُهُ لِكَذَا, (K,) or بِكَذَا, (S L,) (tropical:) His hand was active, prompt, or quick, (S, L, K, TA,) to do such a thing, (K, TA,) or with such a thing; (S, L, TA;) as, for instance, with a sword, to strike with it. (L.) Hence the saying of the Prophet, مَنْ رَاحَ إِلَى الجُمُعَةِ فِى السَّاعَةِ الأُولَى فَكَأَنَّمَا قَدَّمَ بَدَنَةً (tropical:) [Whosoever is brisk, or prompt, or quick, in repairing 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]: (K, * TA:) the meaning is, خَفَّ إِلَيْهَا, (K, TA,) and مَضَى; (TA;) not the going in the latter part of the day. (K, * TA.) [See also what follows.] ― 2-b5- رَاحَ, aor. يَرُوحُ, inf. n. رَوَاحٌ; and ↓ تروّح; both signify the same; (S, Msb, K, &c.;) contr. of غَدَا; (S;) said of a man, (TA,) and of a company of men, (K, TA,) He, and they, went, or journeyed, or worked, or did a thing, in the evening, (K, TA,) or in the afternoon, i. e., from the declining of the sun from the meridian until night: (IF, Msb, K, TA:) this is said to be the primary meaning: (TA:) but they also mean he, or they, returned: (Msb:) and went, or journeyed, at any time: (Msb, * TA:) [for] الرَّوَاحُ is not, as some imagine it to be, only [the going, or journeying,] in the last, or latter, part of the day; but is used by the Arabs as meaning the going, or journeying, at any time of the night or day; as also الغُدُوُّ: so say Az and others: (Msb:) or راح, inf. n. رَوَاحٌ, signifies he came, or went, after the declining of the sun from the meridian: but is sometimes used as meaning he went in an absolute sense: (Mgh:) and thus it means in the trad. commencing مَنْ رَاحَ إِلَى الجُمُعَةِ [mentioned above, where a different explanation of the verb is given]: (Mgh, * Msb:) and [in like manner] one says to his companion or companions, ↓ تَرَوَّحْ or تَرَوَّحُوا as meaning Go, or journey: (TA:) but رَاحَتِ الإِبِلُ, (S, L, K,) aor. تَرُوحُ and تَرَاحُ, inf. n. رَوَاحٌ (L) and رَائِحَةٌ, (AZ, L, K,) signifies only The camels returned in the evening, or afternoon, (S, * Msb,) when their pastors drove or brought them back to their owners: so says Az. (Msb.) You say, رُحْتُ إِلَيْهِمْ and عِنْدَهُمْ, inf. n. رَوْحٌ and رَوَاحٌ, I went, (K, TA,) and I came, (TA,) to them in the evening, or afternoon; [or at any time, as appears from what has been said above;] and so رُحْتُهُمْ, (K, TA,) inf. n. رَوْحٌ; (TA;) and ↓ رَوَّحْتُهُمْ, (K, TA,) inf. n. تَرْوِيحٌ; (TA;) and ↓ تَرَوَّحْتُهُمْ: (K, TA:) 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 time of the prayer of daybreak and sunrise, and I go, or come, to him in the evening, or afternoon, app. he doing the like to me]. (A. [See also 6.]) And رَاحَتْ عَلَيْهِ إِبِلُهُ, and غَنَمُهُ, and مَالُهُ, His camels, and his sheep or goats, and his cattle, returned to him after the declining of the sun from the meridian; only at that time: and ↓ اراحت may perhaps be a dial. var. thereof: (L, TA:) or راحت بِالعَشِىِّ عَلَى أَهْلِهَا they (i. e. camels) returned from the place of pasture in the evening, or afternoon, to their owners. (S, * Msb.) ― 2-b6- راح الشَّجَرُ, (S, A, K,) aor. يَزَاحُ; (S, A;) and ↓ تروّح; (S, A;) [said in the TA to be tropical, but not so in the A;] The trees broke forth with leaves: (S, A, K:) or the former, the trees broke forth with leaves before the winter, when the night became cold, without rain; (As, TA;) and so the latter: (L:) or the latter, the trees broke forth with leaves after the close of the صَيْف [or summer]: (S, TA:) and تروّح ↓ الغُصْنُ The branch put forth leaves after other leaves had fallen from it. (R, TA.) [See another meaning of راح الشجر near the beginning of this art.] ― 2-b7- راح, (S, K,) aor. يَرَاحُ, inf. n. رَاحَةٌ, (S,) said of a horse, [perhaps from the same verb as signifying “ he was, or became, brisk, lively, ” &c.,] He became a stallion, or fit to cover. (S, K.) ＝ 1-A2- رَاحَتْهُ الرِّيحُ, aor. تَرَاحُ, The wind smote it; namely, a thing; (L, K;) as, for instance, a tree, and said of a tempestuous wind. (L.) And رِيحَ, said of a pool of water left by a torrent, It was smitten [or blown upon] by the wind. (S, A, K.) In like manner also it is said of other things. (TA.) One says, رِيحَتِ الشَّجَرَةُ The tree was blown upon by the wind: or was blown about, or shaken, by the wind, so that its leaves were made to fall: or had the dust scattered upon it by the wind. (L.) And رِيحُوا They (a people, or party,) were smitten and destroyed by the wind: (K, TA:) or they entered upon [a time of] wind; (K;) as also, in this latter sense, ↓ أَرَاحُوا, (S, K,) or ↓ أَرْوَحُوا. (A.) ― 2-b2- راح الشَّىْءَ, (A 'Obeyd, S, K,) first pers. رِحْتُ, (A 'Obeyd, S,) aor. يَرَاحُ (A 'Obeyd, S, K,) and يَرِيحُ, (AA, S, K,) [inf. n., app., of the former رَوْحٌ and of the latter رِيحٌ as in the phrase of similar meaning following;] and ↓ أَرَاحَهُ, (Ks, S, K,) and ↓ أَرْوَحَهُ; (AZ, K;) He smelt the thing; perceived its smell, or odour; (S, K, &c.;) as also ↓ استراحهُ and ↓ اِسْتَرْوَحَهُ: (Ham p. 228:) and راح الرِّيحَ, aor. يَرَاحُ, inf. n. رَوْحٌ; and aor. يَرِيحُ, inf. n. رِيحٌ; and ↓ أَرَاحَهَا; He smelt the odour. (Msb.) You say of an object of the chase, ↓ أَرَاحَنِى, (S,) and ↓ أَرْوَحَنِى, (AZ, S, A,) inf. n. of the latter إِرْوَاحٌ, (AZ, TA,) He smelt me; perceived my smell, or odour: (AZ, S, A, TA:) and of the same, ↓ اراح, (K,) and ↓ أَرْوَحَ, (T, S, K,) and ↓ اِسْتَرْوَحَ, and ↓ استراح, (T, S,) He smelt a human being; perceived his smell, or odour: (T, S, K:) and the second of these four, (K, TA,) and the third and fourth, (TA,) he smelt gently, that he might perceive the odour of a thing: (K, TA:) or the third and fourth of the same, he smelt, or perceived, odour: (A:) and these two, said of a stallion, he perceived the smell of the female: and of a beast of prey you say, أَرْوَحَ ↓ الرِّيحَ, and ↓ أَرَاحَهَا, and ↓ استراحها, and ↓ اِسْتَرْوَحَهَا, meaning he smelt, or perceived, the odour; and accord. to Lh, some say, رَاحَهَا; but this is seldom used. (TA) [It is asserted (in Har p. 324) that ↓ استراح is only from الرَّاحَةُ; but this assertion is of no weight against the authorities cited above.] It is said in a trad., مَنْ قَتَلَ نَفْسًا مُعَاهِدَةً لَمْ يَرَحٌ رَائِحَةَ الجَنَّةِ, (A 'Obeyd, S, Mgh, * Msb, *) or لم يَرِحْ, (AA, S, Msb,) or ↓ لم يُرِحْ, (Ks, S, Mgh, Msb,) i. e. [He who slays a person with whom he is on terms of peace, (or, as in' the TA, مُؤْمِنًا, i. e. a believer,)] he will not perceive the odour of Paradise: (S, Mgh, Msb:) As says, I know not whether it be from رِحْتُ or from أَرَحْتُ. (S.) You say also, أَرْوَحْتُ ↓ مِنْهُ طِيبًا I perceived from him (a man, S) a sweet odour. (S, A.) ― 2-b3- [And hence, app.,] راح مِنْكَ مَعْرُوفًا, and ↓ اراحهُ, (assumed tropical:) He obtained from thee a favour, or benefit. (K.) ＝ 1-A3- رَوِحَ, aor. يَرْوَحُ, inf. n. رَوَحٌ, He (a man) had the quality termed رَوَحٌ, [explained below, i. e. width in the space between the thighs or legs; &c.; or] a spreading in the fore part of each foot. (Lth, TA.) And رَوِحَتْ قَدَمُهُ His foot had the quality so termed. (TA.)

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العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 5 verses containing "ٱلرِّيحَ".

38:37

فَسَخَّرْنَا لَهُ ٱلرِّيحَ تَجْرِى بِأَمْرِهِۦ رُخَآءً حَيْثُ أَصَابَ

English - Hazrat Molavi Sher Ali ^ra

So We subjected to him the wind, blowing gently by his command whithersoever he desired to go,

34:13

وَلِسُلَيْمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ

English - Hazrat Molavi Sher Ali ^ra

And to Solomon We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the Jinn were some who worked under him, by the command of his Lord. And We had told them that if any of them turned away from Our command, We would make him taste the punishment of burning fire.

English - Five Volume Translation

[a]And to Solomon We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the Jinn were some who worked under him, by the command of his Lord. And We said that whosoever of them turned away from Our command, We would make him taste the punishment of burning fire.[3139]

21:82; 27:18; 38:37.

Important Words:

رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.

Commentary:

The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:

"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).

Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).

The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:

"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).

The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.

English - Five Volume Commentary ^*

Cross Refs:

21:82; 27:18; 38:37.

3139

Important Words:

Commentary:

21:82

وَلِسُلَيْمَٰنَ ٱلرِّيحَ عَاصِفَةً تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَىْءٍ عَٰلِمِينَ

English - Hazrat Molavi Sher Ali ^ra

And We subjected to Solomon the violent wind. It blew, at his bidding, toward the land which We had blessed. And We have knowledge of all things.

English - Five Volume Translation

[a]And We subjected to Solomon the violent wind. It blew, at his bidding, toward the land which We had blessed. And We have knowledge of all things.[2412]

34:13; 38:37.

Commentary:

The reference in the words, the land which We had blessed, is to Palestine. It appears that the vessels of Solomon plied in the Persian Gulf, the Red Sea and the Mediterranean Sea and regular trade was carried on between Palestine and the countries lying round the Persian Gulf and these two seas.

"The commercial activity of Solomon seems to have been extensive. In this respect, he reminds us of the Pharaohs, who appear almost to have monopolized the foreign commerce of Egypt. His imports were on a scale so lavish that he is said to have made silver as common as stones, cedars as sycamores, in Jerusalem. There was an extensive trade in horses (1 Kings 10:27-29).In partnership with Hiram of Tyre he maintained a fleet of ocean-going ships trading at regular intervals to Mediterranean ports, bringing gold, silver, ivory, apes and peacocks (1 Kings 10:22). In his trading ventures down the Gulf of ‘Akaba he was assisted by skilled Tyrian navigators supplied by Hiram (1 Kings 9:27, 29), his own people never did take kindly to the sea. This passage was evidently misunderstood by the chronicler, who took it to mean that Hiram supplied the ships (2 Chron. 8:18); how they were transported is a problem he leaves unexplained. Ophir, the land to which these vessels ventured, is not identified with certainty, but may be S. Arabia. Solomon brought Israel for the first time fully into a current of oriental commerce and civilization, and during his reign Jerusalem, at any rate, was a city of wealth and luxury" (Enc. Brit, 14th edit. under "Solomon"). In Jew. Enc. under "Solomon" we read: "With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the gulf of ‘Akaba to Ophir, presumably on the eastern coast of the Arabian peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palaces, and for the perfection of his civil and military organizations."

In the present verse the adjective used about the wind is عاصفة (violent) while in 38:37 it is رخاء (gentle) which shows that though the wind blew fast, it was gentle and did no damage to Solomon’s ships.

The implied reference in the present and the preceding two verses may be to the great military might and economic progress and prosperity which the Muslims were to attain in the heyday of their glory which they achieved during the reigns of the Omayyad and the Abbasid dynasties.

English - Five Volume Commentary ^*

Cross Refs:

34:13; 38:37.

2412

Commentary:

42:34

إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

English - Hazrat Molavi Sher Ali ^ra

If He so will, He can cause the wind to become still so that they become motionless upon the surface thereof — in that, surely, are Signs for every person who is most patient and grateful —

51:42

وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ

English - Hazrat Molavi Sher Ali ^ra

And there was a Sign in the tribe of ‘Ad, when We sent against them the destructive wind.

ٱلرِّيحَ