From Edward William Lane, An Arabic-English Lexicon (1863–1893), under the root هيأ. Digitised by the Perseus Project (Tufts); Arabic decoded from Perseus's transliteration.
هَا=ءَ , aor. يَهَا=ءُ and يَهِيْءُ , (K; the latter not of respectable authority, Lh;) inf. n. هَيْيءَةٌ , He was, or became, of good, or goodly, form or appearance, or other properties denoted by the term هَيْيءَة , q. v. (K.) ― -b2- [ هَيُوءَ , accord. to the K, signifies the same: but see below.] ― -b3- هَيُوءَ , accord. to IHsh and others, the only verb of this form whose medial radical letter is ى : (MF:) accord. to the K, syn. with هَا=ءَ , in a sense indicated above: but IJ states that it has a superlative sense; that it is to be classed with قَضُوَ “ excellent [or how excellent (see بَطُوءَ voce بُطَا=نَ )] is he in his judging! ” and رَمُوَ “ excellent [or how excellent] is he in his throwing, or shooting! ” [wherefore it signifies Excellent, or how excellent, is he in his form or appearance! &c.;] and that it is, like قَضُوَ [and رَمُوَ ], invariable [as to person, tense, and mood]. He observes that, as a verb of the measure فَعُلَ is formed from one whose final radical letter is ى , [as قَضُوَ and رَمُوَ from قَضَى and رَمَى ,] so is this formed on the same measure from a verb whose medial radical letter is ى : and that it is invariable [as to person, tense, and mood,] because of its resemblance, in its superlative sense, to the class of verbs of wonder, and to نِعْمَ and بِيءْسَ . He further remarks, that they [the Arabs] have abstained from forming a verb on the measure فَعُلَ [variable as to person, tense, and mood,] from one whose medial radical letter is ى , fearing to make what is difficult to pronounce still more so; for in that case they would be obliged to say أَبُوعُ بُعْتُ , and بُوعَا ; and, as would also happen if a variable verb of the same measure were formed from one whose final radical letter is ى , the change of ى into و , which is more difficult to pronounce, would thus become frequent. (TA.) ― -b4- هَا=ءَ اـِلَيْهِ , aor. يَهَا=ءُ , inf. n. هِيْيءَةٌ , He desired, longed for, longed to see, him or it. (K.)
هيّأ , inf. n. تَهْيِيءَةٌ and تَهْيِىْءٌ , [primarily signifies He invested him with, or made him to have, هَيْءَة , as meaning garb, guise, &c. See Bd xviii. 9. ― -b2- And hence,] He prepared, provided, disposed, arranged, or put into a right, or good state, &c. (S, K.) [And hence, He rendered an affair feasible, or practicable; he facilitated it.]
تهيّأ [He, or it, was, or became, prepared, provided, disposed, arranged, or put into a right or good state, &c. And hence, It (an affair) was, or became, feasible, or practicable: and it (a thing) was, or became, attainable, or within power or reach.] ― -b2- تهيّأ لِلْأَمْرِ ; and هَا=ء لَهُ , (S, K,) aor. يَهَا=ءُ (K) and يَهِىْءُ , (S, K,) inf. n. هَيْيءَةٌ ; (S;) He prepared himself for the thing. (K.) Ex. وَقَالَتْ هِيءْتُ لَكَ And she said, I have prepared myself for thee: accord. to one reading [for هَيْتَ , in the Kur, xii. 23]. (Akh, S.) ― -b3- [See also تهنّأ .] ― -b4- تهيّأ لَهُ الأَمْرُ , (Msb, K, art. اتى , &c.,) or الشَّىْءٌ , (S, art. اتى , &c.,) The thing, or affair, was, or became, feasible, or practicable, to him; and the thing was attainable.] ― -b5- تهيّأ لِلْبُكَا=ءِ [He was ready, or about, to weep: a phrase of frequent occurrence; like أَرَادَ البُكَا=ءَ , and هَمَّ بِالْبُكَاءِ .] (S, art. جهش , &c.)
تَهَايَوءُوا عَلَى ذٰلِكَ They agreed together upon that, or to do that. (K, * TA.)
هَىْءٌ and هِىْءٌ The calling, or a call, to food and beverage. (K.) ― -b2- The calling, or a call, to camels to drink: (K:) or, [rather,] a call to camels to food, or provender. (TA.) ― -b3- [See arts. جيأ and هأ .]
يَا هَىْءَ مَا لِى [but see شىءٌ ] [Oh! what has happened to me?] an expression of regret; هَىْءٌ being a word signifying regret for a thing that passes away from one, or escapes him: (S, TA:) or, (as some say, TA,) an expression of wonder: (K:) see also يَاشَىْءِ and يَافَىْءَ , which are syn. with يَاهَىْءَ : (TA:) or هَىْءَ , (accord. to certain of the lexicologists, as related by IB, TA,) is an imperative verbal noun, signifying Attend! ( تَنَبَّهْ ); like صَهْ , which signifies “ Be silent! ” (K;) the interjection يا being put before it in like manner as it is in the saying of Esh-Shemmakh, أَلَا يَا ا@سْقِيَانِى قَبْلَ غَارَةِ سَنْجَالِ [Come now! O, give me to drink, before the expedition of Sinjáb!]; (TA;) and هىء being indeclinable, with a vowel for its termination to obviate the occurrence of two quiescent letters, and with fet-hah as the final vowel because it is more easy of pronunciation than the others in this case. (K, TA.) ― -b2- [See also art. شيأ .]
هَيْيءَةٌ and ↓ هِيْيءَةٌ Form, fashion, shape, aspect, or appearance; figure, person, mien, feature, or lineaments; (S, TA;) guise; or external state or condition; (Msb;) state with regard to apparel and the like; or garb; (Lth;) state, condition, or case; quality, mode or manner of being: (K:) pl. هَيْا=تٌ and هِيْا=تٌ . (TA.) ― -b2- حَسَنُ الهَيْيءَةِ [of goodly form, aspect, or appearance, guise, state of apparel, garb, &c.]. (S.) ― -b3- [Also, goodliness of form &c.: see 1. See also سَمْتٌ , for an addition.] ― -b4- [ هَيْيءَةٌ عَارِضَةٌ , in Logic, An accidental mode.] ― -b5- أَقِيلُوا ذَوِى الهَيْا=تِ عَثَرَاتِهِمْ , in a trad., signifies, Forgive ye the people of good qualities &c., who keep to one state and way, their slips. It alludes to those who make a slip unwittingly. (TA.)
هِيْيءَةٌ : see هَيْيءَةٌ .
هَيِىْءٌ : see what next follows.
هَيِّيءٌ and ↓ هَيِّىْءٌ A person of good, or goodly, form or appearance, or other properties denoted by the term هَيْيءَة . (K.)
مُهَيَّأٌ [Prepared, &c.] ― -b2- Also i. q. زُمَا وَرْدٌ , q. v. (MF, art. ورد .)
مَهَايَأَةٌ A thing respecting which persons have agreed together. (K, TA.)
مَتَهَيِّيءَةٌ A camel that seldom fails of becoming pregnant when she has been covered. (K.)
The roots that most often share a verse with ه ي أ. Window: the verse. Measure: the number of distinct verses in which both roots occur (of the 4 this root appears in). Ubiquitous roots are excluded so genuinely connected concepts surface — see the method.
Page 1 of 1. The root is highlighted in each verse.
وَرَسُولًاإِلَىٰبَنِىٓإِسْرَٰٓءِيلَأَنِّىقَدْجِئْتُكُمبِـَٔايَةٍمِّنرَّبِّكُمْأَنِّىٓأَخْلُقُلَكُممِّنَٱلطِّينِكَهَيْـَٔةِٱلطَّيْرِفَأَنفُخُفِيهِفَيَكُونُطَيْرًۢابِإِذْنِٱللَّهِوَأُبْرِئُٱلْأَكْمَهَوَٱلْأَبْرَصَوَأُحْىِٱلْمَوْتَىٰبِإِذْنِٱللَّهِوَأُنَبِّئُكُمبِمَاتَأْكُلُونَوَمَاتَدَّخِرُونَفِىبُيُوتِكُمْإِنَّفِىذَٰلِكَلَـَٔايَةًلَّكُمْإِنكُنتُممُّؤْمِنِينَ
Reference 3:49إِذْقَالَٱللَّهُيَٰعِيسَىٱبْنَمَرْيَمَٱذْكُرْنِعْمَتِىعَلَيْكَوَعَلَىٰوَٰلِدَتِكَإِذْأَيَّدتُّكَبِرُوحِٱلْقُدُسِتُكَلِّمُٱلنَّاسَفِىٱلْمَهْدِوَكَهْلًاوَإِذْعَلَّمْتُكَٱلْكِتَٰبَوَٱلْحِكْمَةَوَٱلتَّوْرَىٰةَوَٱلْإِنجِيلَوَإِذْتَخْلُقُمِنَٱلطِّينِكَهَيْـَٔةِٱلطَّيْرِبِإِذْنِىفَتَنفُخُفِيهَافَتَكُونُطَيْرًۢابِإِذْنِىوَتُبْرِئُٱلْأَكْمَهَوَٱلْأَبْرَصَبِإِذْنِىوَإِذْتُخْرِجُٱلْمَوْتَىٰبِإِذْنِىوَإِذْكَفَفْتُبَنِىٓإِسْرَٰٓءِيلَعَنكَإِذْجِئْتَهُمبِٱلْبَيِّنَٰتِفَقَالَٱلَّذِينَكَفَرُوا۟مِنْهُمْإِنْهَٰذَآإِلَّاسِحْرٌمُّبِينٌ
Reference 5:110إِذْأَوَىٱلْفِتْيَةُإِلَىٱلْكَهْفِفَقَالُوا۟رَبَّنَآءَاتِنَامِنلَّدُنكَرَحْمَةًوَهَيِّئْلَنَامِنْأَمْرِنَارَشَدًا
Reference 18:10وَإِذِٱعْتَزَلْتُمُوهُمْوَمَايَعْبُدُونَإِلَّاٱللَّهَفَأْوُۥٓا۟إِلَىٱلْكَهْفِيَنشُرْلَكُمْرَبُّكُممِّنرَّحْمَتِهِۦوَيُهَيِّئْلَكُممِّنْأَمْرِكُممِّرْفَقًا
Reference 18:16No published investigation cites this root yet. When one does, it appears here — the evidence links back to the argument.