زهو

1 زَهَا, said of seed-produce, It increased, or augmented; received increase and blessing from God; or throve by the blessing of God: (JK, TA:) [or,] said of herbage, aor. ـْ inf. n. زَهْوٌ, it attained its full growth: (Msb:) or it put forth its fruit: or it became tall: (TA:) and, said of palm-trees, (نَخْلٌ, S, Msb, K, TA,) and likewise of plants, (TA,) aor. as above, (Msb, TA,) and so the inf. n., (S, Msb, TA,) they became tall; (K, TA;) became tall and fullgrown; or became of their full height, and blossomed; (TA;) and ↓ ازهى signifies the same: (K:) or both signify they (i. e. palm-trees) showed redness, and yellowness, in their fruit; (S, Msb;) the latter verb mentioned by Az, but [it is said that] As did not know it: (S: [see, however, what follows:]) or, as some say, the former signifies they put forth their fruit; and ↓ the latter, as expl. next before: (Msb:) accord. to Abu-lKhattáb and Lth, one says of palm-trees (نَخْل) only يُزْهِى; not يَزْهُو: and As [is related to have] said, [contr. to what has been asserted of him above,] that when redness appears in [the fruit of] palm-trees, one says ازهى. (TA.) And زَهَا التَّمْرُ, (JK,) or البُسْرُ; and ↓ ازهى; (Mgh, K;) and ↓ زهّى, (K,) inf. n. تَزْهِيَةٌ; (TA;) [The dates, or dates beginning to ripen,] showed their goodness by redness, and yellowness: (JK:) became red, and yellow: (Mgh:) became coloured. (K.) Hence the trad., نَهَى عَنْ بَيْعِ ثَمَرِ النَّخْلِ حَتَّى يَزْهُوَ, or ↓ يُزْهِىَ, [He forbade the selling of the fruit of the palm-trees until its becoming red or yellow], thus differently related. (Mgh.) b2: You say also, زَهَا الغُلَامُ, (K,) aor. and inf. n. as above, (TA,) The boy grew up; or attained to youthful vigour, or the prime of manhood. (K.) b3: And زَهَتِ الشَّاةُ, (JK, S, K,) aor. as above, (S,) and so the inf. n., (JK, S,) The ewe, or she-goat, became large in her udder: (JK:) or secreted milk in her udder, and was near to bringing forth. (Az, S, K. *) b4: And زَهَتِ الرِّيحُ The wind rose, blew, or became in a state of commotion. (S.) b5: and زَهَتِ الإِبِلُ, (JK, S, M, K,) aor. as above, (JK, M,) and so the inf. n., (S, M,) The camels journeyed, after coming to water, (JK, S, M, K,) a night or more, (JK, S, M,) so says A'Obeyd, (S,) or a night or two nights. (K.) And The camels passed along, (مَرَّت,) so in the copies of the K, but correctly مَدَّت [i. e. made much advance in journeying], as in the M, (TA,) in search of pasturage, after they had drunk, (K, TA,) not pasturing around the water. (TA.) The verb used in relation to camels is also trans., as will be shown below. (S, &c.) A2: زَهْوٌ [as inf. n. of the trans. v. زَهَا, aor. ـْ primarily signifies The act of raising, or elevating: and the act of shaking; or putting in motion, or into a state of commotion: whence زَهَاهُ السَّرَابُ and زَهَتِ الرِّيحُ النَّبَاتَ [both expl. in what follows]. (Har p. 171.) You say, زَهَتِ الأَمْوَاجُ السَّفِينَةَ The waves raised the ship. (TA.) And زَهَا السَّرَابُ الشَّىْءَ, aor. ـْ The mirage raised, or elevated, [to the eye,] the thing [seen in it or beyond it; or rather, made it to appear tall, and as though quivering, vibrating, or playing up and down; as is perhaps meant to be indicated by the citation above from Har]; syn. رَفَعَهُ; written only [thus] with ا [in the pret. and in the aor. ]: (S:) and السَّرَابُ يَزْهَى القُبُورَ وَالحُمُولَ The mirage is as though it raised the tombs and the women's camel-vehicles; or elevated them; expl. by the words كَأَنَّهُ يَرْفَعُهَا. (TA.) b2: And زَهَا المِرْوَحَةَ, said of a person fanning, He put in motion the fan; or put it into a state of commotion; as also ↓ زَهَّاهَا. (TA.) And زَهَتِ الرِيحُ الشَّجَرَ, (S,) or النَّبَاتَ, (K, * TA,) aor. ـْ (S, TA,) inf. n. زَهْوٌ, (K, TA,) The wind shook, or put in motion or into a state of commotion, (S, K, * TA,) the trees, (S,) or the plants, or herbage, after the dew or rain (غِبَّ النَّدَى). (K, TA.) b3: And زَهَاهُ, (S, TA,) inf. n. زَهْوٌ; (K, TA;) and ↓ ازدهاهُ, (S, TA,) inf. n. اِزْدِهَآءٌ; (K, TA;) [not ازهاهُ, as in the TK, followed by Freytag;] i. q. اِسْتَخَفَّــهُ: (S, K, * TA:) and تَهَاوَنَ بِهِ: (S:) [the former of these two explanations as meaning He, or it, incited him, or excited him, to briskness, liveliness, or sprightliness; or to lightness, levity, or unsteadiness: and the latter of them, or both of them, for the former is often syn. with the latter, as meaning he held him, or it, in little, or light, estimation or account, or in contempt; he contemned, or despised, him, or it: but of this latter meaning I do not remember to have met with any ex.:] and بِهِ ↓ ازدهى signifies the same as ازدهاه (TA) meaning تَهَاوَنَ بِهِ. (JK.) Yousay, زَهَاهُ الشَّىْءُ and ↓ ازدهاهُ, meaning [agreeably with the former of the two explanations in the sentence immediately preceding] اِسْتَخَفَّــهُ طَرَبًا: (Har p. 359:) and ↓ يَزْدَهِينِى as meaning [agreeably with the same explanation] يَسْتَفِزُّنِى and يَسْتَخِفُّنِى: (Id. p. 131:) and القَوْمَ ↓ ازدهى as meaning [in like manner] اِسْتَخَفَّــهُمْ مِنَ الطَّرَبِ; and also as meaning He pleased the people, or party: (Id. p. 427:) and ↓ اِزْدَهَاهُ also as meaning حَمَلَهُ عَلَى الزَّهْوِ [He incited him, or excited him, to pride, or conceit, or the like]: (Id. p. 131:) and زَهَاهُ الكِبْرُ (K) Pride rendered him self-conceited. (TK.) 'Omar Ibn-'Abee-Rabeea says, وَلَمَّا تَقَاوَضْنَا الحَدِيثَ وَأَسْفَرَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا meaning And when we discoursed together, and faces shone, beauty excited the possessors of them to levity (اِسْتَخَفَّ أَرْبَابَهَا) and prevented their veiling them with the قِنَاع [or head-covering], by reason of self-admiration: or, as some say, the ها in زهاها refers to a woman mentioned before, not to وجوه; and the meaning is, beauty excited her &c.: and thus the women of the Arabs used to do when they were beautiful: or you may consider the complement of لَمَّا as suppressed; as though he said, when we did all that, we behaved with mutual familiarity, or the like; for the complements of لَوْ and لَمَّا and حِينَ may be suppressed, and their vagueness by reason of their suppression is more forcible in respect of the meaning: أَنْ تَتَقَنَّعَا means مِنْ أَنْ تَتَقَنَّعَا; for they often suppress the preposition with أَنْ: (Ham pp. 552-3:) [J gives two readings of this verse, accord to one of my copies of the S: one is with تَنَازَعَا in the place of تَقَاوَضْنَا, and أَشْرَقَتْ in the place of أَسْفَرَتْ; which make no difference in the meaning: but this is omitted in my other copy: the other is as follows:] فَلَمَّا تَوَافَقْنَا سَلَّمْتُ أَقْبَلَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا [And when we agreed together, and I saluted, faces advanced, which beauty excited &c, or the possessors of which beauty excited &c.]. (S.) And hence their saying, بِخَدِيعَةٍ ↓ فُلَانٌ لَا يُزْدَهَى

[Such a one will not be incited, or excited, to briskness, &c., by means of deceit, or guile]. (S.) And الفَرَحُ ↓ ازدهاهُ, meaning اِسْتَخَفَّــهُ [Joy incited him, &c.]. (MA.) [And hence, perhaps, may be derived most of the following significations.]

b4: زَهَا الطَّلُّ النَوْرَ The طلّ [or fine drizzling rain] made the flowers, or blossoms, to increase in beauty of aspect. (TA.) b5: زَهَا السِّرَاجَ, (K,) aor. ـو [perhaps a mistranscription for يَزْهَاهُ], inf. n. زَهْوٌ, (TA,) He made the سراج [or lamp, or lighted wick,] to give a bright light. (K.) b6: زَهَوْتُ الإِبِلَ I made the camels to journey, after coming to water, (A 'Obeyd, JK, S, K,) a night or more, (A 'Obeyd, JK, S,) or a night or two nights. (K.) Thus the verb in relation to camels is trans. as well as intrans. (S.) b7: زَهَا بِالسَّيْفُ He made a sign with the sword by waving it, or brandishing it. (K, TA.) b8: زَهَا بِالعَصَا He struck with the staff, or stick. (K.) b9: زَهَا بِمِائَةِ رِطْلٍ He computed, or computed by conjecture, [to be of the weight of] a hundred pounds. (K.) You say, زَهَاهُ بِمِائَةِ رِطْلٍ meaning خرزه [a mistake for حَزَرَهُ i. e. He computed it, &c., to be of the weight of a hundred pounds]. (TK. In the TA, زها فلان بمائة رطل, [الشَّىْءَ or the like being omitted by an oversight,] aor. ـْ [which indicates an omission after فلان].) And زَهَوْتُ القَوْمَ I computed, or computed by conjecture, the number of the people, or party. (JK.) A3: زُهِىَ, (JK, S, K,) like عُنِىَ; (S, K;) and زَهَا, (IDrd, S, K,) like دَعَا, but this is rare, (K,) and was dissallowed by As in the sense of زُهِىَ, (TA in art. نخو,) aor. ـْ inf. n. زَهْوٌ; (IDrd, S;) and ↓ أَزْهَى; (K;) said of a man, (JK, S,) He behaved proudly, haughtily, or insolently; (S, K, * TA;) he was proud, vain, and boastful; (K;) or was pleased with himself, or self-conceited: (JK:) ازدهى [i. e. ↓ اُزْدُهِىَ], in like manner, means تَكَبَّرَ: (Har p. 264: [but this more properly signifies, as shown above by an explanation of اِزْدَهَاهُ, he was incited, or excited, to lightness, levity, or unsteadiness:]) the first of these verbs [may be originally pass. of زَهَا in the phrase زَهَاهُ الكِبْرُ, mentioned before, but, as J says,] is one of a class of verbs used in the pass. form though having the sense of the act. form: in using it imperatively, you say, لِتُزْهَ يَا رَجُلُ [Behave thou proudly, &c., O man; see art. ت]; and like this is the aor. [used as an imperative] of every verb of which the agent is not named; for when it is reduced to its essential import, you thereby command something, other than the person whom you address, to affect, or befall, that person; and the third person of the [aor. used as an] imperative is never without ل, as when you say, لِيَقُمْ زَيْدٌ: (S, TA:) J also says, (TA,) I said to an Arab of the desert, of [the tribe of] Benoo-Suleym, What is the meaning of زُهِىَ الرَّجُلُ? and he answered, The man was pleased with himself, or self-conceited: I said, Dost thou say, زَهَا as meaning اِفْتَخَرَ [He gloried, or boasted, &c.]? and he answered, As for us, we do not say it. (S, TA.) One says also, زُهِىَ فُلَانٌ بِكَذَا i. e. نُخِىَ [Such a one gloried, or boasted, and magnified himself, or behaved proudly, by reason of such a thing]; as though meaning زَهَاهُ الإِعْجَابُ بِنَفْسِهِ [i. e. self-conceit elevated him by reason of such a thing]. (Har p. 171.) b2: and one says, زُهِىَ الشَّىْءُ بِعَيْنَيْكَ or لِعَيْنَيْكَ The thing was beautiful in aspect in, or to, thine eyes. (S, accord. to different copies. [The meaning is there shown by what immediately precedes. In three copies of the S, I find the verb in this phrase thus written, زُهِىَ; and only in the PS, زها, for زَهَا, which is the form given by Golius: Freytag writes the phrase زَهَى الشى بعينك.]) 2 زَهَّوَ see 1, in two places, in the former half of the paragraph.4 أَزْهَوَ see 1, in four places, in the first three sentences: b2: and again, in one place, in the last quarter of the same paragraph.

A2: مَا أَزْهَاهُ [meaning How proud, vain, boastful, or selfconceited, is he!] is from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs, because the verb of wonder is not formed from a verb of which the agent is not named. (S.) 8 اِزْدَهَى [originally اِزْتَهَى]: see 1, as a trans. verb, in eight places. And اُزْدُهِىَ: see 1, in the last quarter of the paragraph.

زَهْوٌ [is the inf. n. of زَهَا (q. v.): and also has the significations here following. b2: ] Pride [as implying self-elevation]: (JK, S, K:) vanity, or vain behaviour: (K:) boasting, or glorying: (S, K:) and wrongdoing, injustice, injuriousness, or tyranny. (TA.) b3: A false, or vain, saying; syn. بَاطِلٌ; (S, K, and Ham p. 24;) a lie, or falsehood; (JK, S, K, and Ham * ubi suprà;) or an exaggeration in speech. (Ham ubi suprà.) You say, قَالَ زَهْوًا [He said a false, or vain, saying, &c.]. (Ham ubi suprà.) b4: A beautiful aspect. (S, K.) b5: The blossoms, or flowers, of a plant. (Lth, K.) b6: The brightness of a plant (K, TA) by its becoming red or yellow; (TA;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, (TA,) [in the CK كالزَّهْوِ is here put in the place of كَالزُّهُوِّ,] and ↓ زَهَآءٌ, (K, TA,) like سَحَابٌ, as the unrestricted mention of it requires, but in some of the copies of the K with damm [i. e. زُهَآءٌ]. (TA.) b7: Also, [or نَبَاتٌ زَهْوٌ, as in the TK,] A plant beautiful and bright, (K,) or fresh. (TA.) b8: And Dates beginning to ripen (بُسْرٌ) that are becoming coloured (مُلَوِّنٌ), (so in some copies of the S and K, and in the Mgh, or مُتَلَوِّنٌ [which signifies the same], Har p. 416), or that have become coloured (مُلَوَّنٌ); (so in other copies of the S and K;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, thus in the handwriting of Az in the T: (TA:) [here, again, in the CK we find كالزَّهْوِ put in the place of كَالزُّهُوِّ: or perhaps it should be ↓ كَالزُّهْوِ; as appears from what follows in the next sentence:] in this sense, زَهْوٌ is an inf. n. used as a subst. (Mgh.) One says, when redness and yellowness appear in palm-trees, قَدْ ظَهَرَ فِيهِ الزَّهْوُ [Dates becoming, or become, red, or yellow, have appeared in them; i. e. فِى النَّخْلِ]: and the people of El-Hijáz say, ↓ الزُّهْوُ, with damm: (S:) [Fei says,] the subst. from زَهَا النَّخْلُ meaning “ the palm-trees showed redness and yellowness in their fruit ” is الزهو [i. e. ↓ الزُّهْوُ], with damm; and AHát says that this term is used only when the colour of the date has become free from admixture in redness or yellowness. (Msb.) b9: Yousay also ثَوْبٌ زَهْوٌ A red and beautiful garment or piece of cloth: and ثِيَابٌ زَهْوَةٌ and ↓ زَاهِيَةٌ [red and beautiful garments &c.]. (JK.) زُهْوٌ: see the next preceding paragraph, latter half, in three places.

زُهَا الدُّنْيَا The ornature, finery, show, pomp, or gaiety, of the present life or world. (K, TA.) The former noun [when indeterminate] is [with tenween, زُهًا,] like هُدًى. (K.) زَهْوَةٌ A shining, glistening, or brilliancy; whatever be the colour. (TA.) زَهَآءٌ: see زَهْوٌ, in the former half of the paragraph.

زُهَآءٌ Number, or amount. (JK, Msb.) Yousay, كَمْ زُهَاؤُهُمْ How many is their number? or how much is their amount? (Msb, TA:) or, the computation of them? (TA.) And هُمْ زُهَآءُ مِائَةٍ

[They are as many as a hundred;] they are the number, or amount, of a hundred; (El-Fárábee, S, Mgh, Msb, K; *) or their number, or amount, is a hundred: (Mgh:) and مِائَةٍ ↓ زِهَآءُ, also, with kesr: (El-Fárábee, Msb:) but the saying of the [common] people هُمْ زُهَآء عَلَى مِائَة is not [correct] Arabic. (Msb.) b2: Also A large number: whence in a trad. respecting the time of the resurrection, إِذَا سَمِعْتُمْ بِنَاسٍ مِنْ قِبَلِ المَشْرِقِ

أُولِى زُهَآءٍ i. e. [When ye hear of men coming from the direction of the east,] having a large number. (TA.) b3: And زُهَآءُ الشَّىْءِ signifies The شَخْص [i. e. corporeal form or figure or substance, which one sees from a distance,] of the thing. (TA.) زِهَآءُ مِائَةٍ: see the next preceding paragraph.

زُهُوٌّ: see زَهْوٌ, in two places. b2: Also The redness of colour, and beauty, of garments or cloths. (JK.) زَاهٍ [act. part. n. of زَهَا]. b2: إِبِلٌ زَاهِيَةٌ Camels that will not pasture upon the [plants, or trees, termed] حَمْضِ: (ISk, S:) pl. زَوَاهٍ. (TA.) b3: زَاهِى اللَّوْن Bright in respect of colour. (TA.) ثِيَابٌ زَاهِيَةٌ: see زَهْوٌ, last sentence.

أَزْهَى [meaning More, and most, proud, vain, boastful, or self-conceited, is, like مَا أَزْهَاهُ (q. v.), from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs]. You say أَزْهَى مِنْ غُرَابٍ [More proud, &c., than a crow]; (S, Meyd;) because the crow, in walking, ceases not to go with a proud, or self-conceited, gait, and to look at itself: and مِنْ وَعِلٍ [than a mountain-goat]: and من طَاؤُوسٍ [than a peacock]: and دِيكٍ and ذُبَابٍ and ثَوْرٍ and ثَعْلَبٍ [a cock and a fly and a bull and a fox]: all these are provs. (Meyd.) إِنْزَهْوٌ, in which each of the first two letters is augmentative, and which is said to be the only word of its kind except إِنْقَحْلٌ from قَحَلَ, (MF, TA,) applied to a man, Proud, haughty, or insolent; (Lh, K;) as also ↓ مُزْدَهًى [which more properly means incited, or excited, to lightness, levity, or unsteadiness]; (Har p. 264:) pl. of the former إِنْزَهْوُونَ. (Lh, TA.) [See also what next follows.]

مَزْهُوٌّ, from زُهِى, applied to a man, Proud, haughty, or insolent; (S, TA;) [vain, and boast-ful;] pleased with himself, or self-conceited. (TA.) [See also what next precedes.]

مُزْدَهًى: see إِنْزَهْوٌ, above.

خف

ى1 خَفِىَ, (Mgh, Msb, K,) aor. ـْ (Msb, K,) inf. n. خَفَآءٌ, (Mgh, Msb, K,) has two contr. significations: (Mgh, Msb:) It was, or became, unperceived or imperceptible, [or hardly perceived or perceptible, by any of the senses, or only by the eye or ear, or by the mind; mostly] unapparent, or not apparent; (K;) [latent; obscure;] hidden, concealed, or covered; (Mgh, Msb;) [or unconspicuous; but also faint, or dim, to the sight; suppressed, or stifled, said of the voice; or low, faint, gentle, or soft, to the ear; and obscure to the mind, abstruse, recondite, occult, or covert; and secret, private, or clandestine:] and the contr., i. e. it appeared; it was, or became, apparent, open, manifest, plain, or evident; (Mgh, Msb;) [as also ↓ استخفــى: (see مُسْتَخْفٍ, below:)] or, accord. to some, the particle that connects it with its subject distinguishes one meaning from the other: (Msb:) you say, خَفِى

عَلَيْهِ, aor. and inf. n. as above, (S, Mgh, Msb, TA,) it (a thing, or an affair, Mgh) was, or became, unperceived or imperceptible, [&c., by him;] unapparent, or not apparent, [or obscure, &c., to him;] (TA;) or hidden, or concealed, from him: (Mgh, Msb:) and خَفِىَ لَهُ it appeared to him; it was, or became, perceptible, apparent, open, &c., to him: [but see what follows:] (Mgh, Msb:) whence the sayings of Mohammad, [app. the Hanafee Imám,] referring to spoils, فَخَفِى

لَهُمْ أَنْ يَذْهَبُوا بِهَا وَيَكْتُمُوهَا أَهْلَ الشِّرْكِ, i. e. It appeared [to them that they should go away with them, or take them away, and conceal them from the believers in a plurality of gods], and خَفِىَ لَهُمْ أَنْ يُخْرِجُوهَا إِلَى دَارِ الإِسْلَامِ [It appeared to them that they should take them forth to the territory of El-Islám]: but this is said only in relation to that which appears from a state of concealment or from a hidden quarter. (Mgh.) [Hence,] بَرِحَ الخَفَآءُ The affair, or case, became manifest: (S, K:) or the state of concealment departed, or ceased; but the former explanation is better: or, as some say, ↓ الخَفَآءُ here signifies the secret; and the meaning is, the secret became apparent: (TA:) or, lit., the low ground became high and apparent; meaning (assumed tropical:) what was concealed became revealed. (Har pp. 133-4. [See also art. برح.]) [And عَلَى خَفَآءٍ means Covertly, secretly, privately, stealthily, or clandestinely. (See also what follows.)] b2: خَفِيتُ لَهُ, aor. ـَ (K,) inf. n. خُفْيَةٌ and خِفْيَةٌ (Msb, K) and خِفْوَةٌ, (K,) the ى and و being interchangeable, (TA,) signifies ↓ اِخْتَفَيْتُ [i. e. I made myself unapparent to him, lurked, or lay hid or in ambush, for him; cloaked, or disguised, myself to him; hid, or concealed, myself from him]: (K:) [for] اختفى signifies he hid, or concealed, himself, (Fr, * El-Fárábee, JK, * Msb, K,) مِنْهُ from him; (TA;) as also ↓ استخفــى, (Fr, * JK, * Msb, K,) and ↓ اخفى, (IAar, K,) and ↓ تخفّى also is syn. with اختفى [in this sense]: (Z, TA:) or you say, ↓ اِسْتَخْفَــيْتُ مِنْكَ, meaning I hid, or concealed, myself from thee; but not ↓ اِخْتَفَيْتُ: (IKt, Th, S, Msb:) or ↓ اختفى in the sense of خَفِىَ is not of high authority, nor is it disallowed, (Az, Msb, TA,) but ↓ استخفــى is more usual. (Az, TA.) Yousay, فَعَلْتُهُ خُفْيَةً and خِفْيَةً [I did it covertly, secretly, privately, stealthily, or clandestinely]. (Msb) And قُتِلَ خفْيَةً and خِفْوَةً [He was slain covertly, secretly, &c.]. (JK.) And يَأْكُلُهُ خِفْوَةً

[lit. He eats it covertly, &c.,] means he steals it. (K.) In the saying in the Kur [vii. 53], اُدْعُو رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً, the meaning [of the last word] is, Submissively, devoting yourselves to his service: or, accord. to Zj, adhering to his service in your minds: or, accord. to Th, celebrating Him in your minds: or, accord. to Lh, in quietness, and stillness: (TA:) or secretly; and so in the similar passage in the Kur vi. 63. (Jel, and so Bd on this latter passage.) خُفْيَةٌ is from أَخْفَيْتُ الصَّوْتَ [explained below in this paragraph]: (JK:) the intrans. v. whereof is ↓ اختفى [signifying It (the voice) was, or became, suppressed, or stifled; or low, faint, gentle, or soft; like خَفِىَ, which is more common]. (Lth, TA.) A2: خَفَاهُ, aor. ـْ (JK, S, Msb, K,) inf. n. خَفْىٌ (JK, Msb, * K) and خُفِىٌّ, (K,) also has two contr. significations: (S, Msb, TA:) He made it perceptible, apparent, open, manifest, plain, or evident: (JK, S, Msb, K:) and he hid, or concealed, or covered, it; (S, Msb, K; [in this latter sense, erroneously written in the CK خَفّاهُ;]) as also ↓ اخفاهُ: (S, K:) or, accord. to some, this latter has the latter meaning; and the former verb has [only] the former meaning: but accord. to other, the reverse is the case: (Msb:) or, accord. to Aboo-' Alee El-Kálee, the former verb has the former meaning only; and ↓ the latter verb has both meanings: (IB, TA:) ↓ the latter is also explained as signifying he removed its خِفَآء, i. e. its covering: (TA:) and the former, as meaning he made it to come forth from a state of concealment: (JK:) and he drew it forth; (K;) as also ↓ اختفاهُ. (S, Msb, K.) One says, خَفَى المَطَرُ الفَأْرَ The rain made the rats, or mice, to come forth from their holes. (S.) It is said in the Kur [xx. 15], إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ

أَخْفِيهَا, (JK, TA,) or ↓ أُخْفِيهَا, (JK, S, TA,) accord. to different readers: (TA:) the former means [Verily the hour of the resurrection is coming:] I am almost making it to appear: (JK, TA:) and the latter, I am almost removing that which conceals it: (S, IJ, TA:) or I almost conceal it: (JK, TA:) or, as Ubeí reads it, أَكَادُ أُخْفِيهَا مِنْ نَفْسى [I almost conceal it from Myself]: and Fr says [that the meaning is], I almost conceal it from Myself, and how then should I acquaint you therewith? (TA.) and it is said in a trad. respecting the flight [from Mekkeh], اخفى عَنَّا خَبَرَكَ [written without the vowel-signs, so that it may be اِخْفِى or ↓ أَخْفِى,] i. e. Conceal thou thine information from such as may ask thee respecting us. (TA.) And in another trad., كَانَ يَخْفِى صَوْتَهُ بِأَنِينٍ, thus with fet-h to the ى, meaning He used to make his voice perceptible [or audible, with moaning]. (TA.) And you say, الصَّوْتَ ↓ أَخْفَيْتُ [meaning I suppressed, or stifled, the voice; or made it low, faint, gentle, or soft]. (Lth, JK, TA.) [and الكَلَامَ ↓ اخفى He uttered speech, or the speech, in a low, faint, gentle, or soft, tone; he spoke in a low, faint, gentle, or soft, manner; lit. he made speech, or the speech, to be low, &c.]

A3: خَفَى, aor. ـْ and خَفِىَ, aor. ـْ inf. n. of each خَفْىٌ; said of lightning: see خَفَا, in art. خفو.4 أَخْفَىَ as an intrans. v.: see 1, in the former half of the paragraph, near the middle.

A2: As a trans. v.: see 1, in seven places, in the latter half of the paragraph.5 تَخَفَّىَ see 1, in the former half of the paragraph, near the middle.8 إِخْتَفَىَ as an intrans. v.: see 1, in four places. b2: اِخْتَفَى, said of a man, [if it be not a mistranscription for اُخْتُفِىَ, like اُخْتُفِىَ دَمُهُ,] signifies also He was slain covertly, secretly, or clandestinely. (JK.) A2: As a trans. v.: see 1. b2: Yousay also اختفى مَيِّتًا He drew forth a dead body from the grave, to steal the grave-clothes. (TA.) b3: And اختفى البِئْرَ He dug, or cleared out, the well. (Msb.) b4: And اختفى دَمَهُ He slew him without its being known. (K.) 10 إِسْتَخْفَىَ see 1, in four places, in the former half of the paragraph.

خَفًا [more properly written خَفًى] A thing that is unperceived or imperceptible, [or hardly perceived or perceptible,] unapparent, or not apparent; [latent; obscure; &c.; (see 1, first sentence;)] (JK, K;) as also ↓ خَافِيَةٌ and ↓ خَافٍ [for شَىْءٌ خَافٍ, the explanation in the JK]. (K.) [See also خَفَآءٌ.]

خَفَِى البَطْنِ A man lank in the belly. (IAar, TA.) خَفَآءٌ inf. n. of خَفِىَ. (Mgh, Msb, K.) b2: Also A thing that is unperceived or imperceptible [&c. (see خَفًا)] by one; unapparent, or not apparent. [latent, or obscure,,] to one; or hidden, or concealed, from one. (TA.) A secret: so, accord. to some, in the phrase بَرِحَ الخَفَآءُ mentioned above: see 1, in the former half of the paragraph. (TA.) And [in the same phrase, accord. to some,] Low, or depressed, ground. (TA.) خِفَآءٌ A [garment of the kind called] رِدَآء, which a woman wears over her other clothes: (Lth, JK:) or a [garment of the kind called] كِسَآء: (S, K:) and any covering of a thing, (Lth, JK, *) whatever it be with which one covers a thing, such as a كساء and the like: (Lth:) pl. أَخْفِيَةٌ. (Lth, JK, S, K.) b2: [Hence,] أَخْفِيَةُ النَّوْرِ The calyxes of flowers: (K:) sing. as above. (TA.) b3: and أَخْفِيَةُ الكَرَا [The coverings of drowsiness; meaning] the eyes. (K.) خَفِىٌّ i. q. ↓ خَافٍ; (S, K;) applied to a thing; (S;) i. e. Unperceived or imperceptible, [or hardly perceived or perceptible, by any of the senses, or only by the eye or ear, or by the mind; mostly] unapparent, or not apparent; (K;) [latent; obscure; hidden, or concealed; or unconspicuous; but also faint, or dim, to the sight; suppressed, or stifled, applied to the voice; or low, faint, gentle, or soft, to the ear; and obscure to the mind, abstruse, recondite, occult, or covert; and secret, private, or clandestine: see 1, first sentence:] pl. خَفَايَا. (S.) [You say نَجْمٌ خَفِىٌّ A dim star or asterism. And مَكَانٌ خَفِىٌّ An obscure, or a concealed, place. And صَوْتٌ خَفِىٌّ A low, faint, gentle, or soft, voice or sound.] and اِمْرَأَةٌ خَفِيَّةُ الصَّوْتِ A woman having a low, faint, gentle, or soft, voice. (TA in art. خفض.) and النُّونُ الخَفِيَّةُ i. q. الخَفِيفَةُ [q. v.]. (K.) and some of the Arabs say, (Yaakoob, S,) إِذَا حَسُنَ مِنَ المَرْأَةِ خَفِيَّاهَا حَسُنَ سَائِرُهَا, meaning [When] the voice and the foot-mark of the woman [are good, or pleasing, the rest, or the whole, of what pertains to her is good, or pleasing]: (Yaakoob, JK, S, K:) for when her voice is soft, or gentle, this indicates her being bashful, or shy; and when her foot-marks are near together, and firmly impressed, they indicate that she has [large] buttocks and haunches. (Yaakoob, S.) One says also, لَقِيتُهُ خَفِيًّا I met him covertly, secretly, privately, or clandestinely. (TA.) [And مَشَى مِشْيَةً

خَفِيَّةً He walked with a soft, or stealthy, gait.]

b2: Also One who secludes himself from [other] men; whose place is concealed from them. (TA.) خَفِيَّةٌ A well: (S, K:) or a deep well; because its water is not perceived, or not apparent: (TA:) or a well of ancient times, that has become filled up and then dug again: (JK, TA:) or any well that has been dug and then left until it has become filled up, then dug again, and cleared out: (ISk, S:) [opposed to بَدِىْءٌ:] accord. to A'Obeyd, it is so called because it is made to appear: (S:) pl. خَفَايَا and خَفِيَّاتٌ. (JK, TA) b2: And A tangled, or luxuriant, or dense, thicket, (JK, K, TA,) which the lion takes as his covert: (JK, TA:) or خَفِيَّة is the name of a certain place frequented by lions; (S, IB;) and is properly imperfectly decl., so that you say أُسُودُ خَفِيَّةَ; but it may be perfectly decl. in poetry. (IB.) A2: Also A slight taint, or infection, or a touch, or stroke, of insanity: so in the phrase بِهِ خَفِيَّةٌ In him is a slight taint, &c., of insanity. (Ibn-Menádhir, S, K. *) خَافٍ: see خَفِىٌّ: b2: and see also خَفًا. b3: الخَافِى The jinn, or genii; (As, Lh, JK, S, K;) because they conceal themselves from the eyes [of men]; (TA;) as also ↓ الخَافِيَآءُ (JK, K) and ↓ اخَافِيَةُ: (K:) or this last signifies what conceals itself in the body, of the jinn, or genii: (Ibn-Menádhir, S:) the pl. (of the first, Lh, JK, [and of the second and third also accord. to analogy,]) is خَوَافٍ; (Lh, JK, K;) [and of the first, خَافُونَ also, like قَاضُونَ; for] the bare piece of ground amid herbage is said, in a trad., to be مُصَلَّى

الخَافِينَ, i. e. [The praying-place] of the jinn, or genii. (TA.) The first (الخَافِى) also signifies Mankind; thus bearing two contr. [or rather opposite] meanings. (TA.) And one says, هُوَ ↓ مَا أَدْرِى أَىُّ خَافِيَةَ, (K and TA voce خَالِفَة, q. v.,) or ↓ خَافِيَةٍ, (CK ibid.,) I know not what one of mankind he is. (K ibid.) b4: أَرْضٌ خَافِيَةٌ [and ↓ أَرْضُ خَافِيَةٍ, the latter word in the former case being an epithet, fem. of خَافٍ, and in the latter case a subst., or an epithet in which the quality of a subst is predominant,] A land in which are jinn, or genii. (K.) b5: خَافِى الغُرَابِ: see the last sentence but one in the next paragraph.

خَافِيَةٌ contr. of عَلَانِيَةٌ [app. meaning that it signifies A state of being unapparent or not apparent, covert, secret, private, or clandestine: though explained in the TK (followed by Freytag) as an epithet applied to a man, meaning whose actions are always covert]. (K.) b2: See also خَفًا. b3: And see خَافٍ, in four places. b4: Also One, i. e. a single feather, of the feathers called الخَوَافِى: (TA:) الخَوَافِى signifies the feathers below the ten that are in the fore part of the wing: (As, S:) or certain feathers that are concealed when the bird contracts its wing: (K:) or the four feathers that are [next] after those called المَنَاكِب, (Lh, K, *) and next before those called الأَبَاهِر: (S in art. بهر, and L in art. نكب:) or seven feathers in the wing, after the seven foremost: (K, * TA:) but the people [generally] mention them as four: or they are the small feathers in the wing of a bird. (TA.) خَنْجَرٌ مِثْلُ خَافِيَةِ النَّسْرِ [A dagger like the خافية of the vulture], occurring in a trad., means a small خنجر. (TA.) One says also خَافِيَةُ الغُرَابِ [The خافية of the crow]: and the pl. is [sometimes expressed by using the coll. gen. n., saying]

الغُرَابِ ↓ خَافِى. (JK.) b5: الخَوَافِى also signifies The palm-branches [next] below the قِلَبَة [which latter are the branches that grow forth from the heart of the tree]: (S, TA:) thus called in the dial. of Nejd: (TA:) in the dial. of El-Hijáz called العَوَاهِنُ. (S, TA.) الخَافِيَآءُ: see خَافٍ.

مُخْتَفٍ A rifler of graves: (JK, S, Msb, K:) because he extracts the grave-clothes; (S, Msb, TA;) or because he steals covertly: a word of the dial. of the people of El-Medeeneh: fem. مُخْتَفِيَةٌ. (TA.) مُسْتَخْفٍ Hiding, or concealing, himself: and accord. to Akh, appearing: in both of which senses it is said to be used in the words of the Kur [xiii. 11], مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ [Hiding himself by night, and appearing by day: or appearing by night, and hiding himself by day: see art. سرب]. (TA.) b2: اليَدُ المُسْتَخْفِيَةُ The hand of the thief, and of the rifler of graves: opposed to اليَدُ المُسْتَعْلِيَةُ, which is the hand of him who takes by force, and of the plunderer, and the like: the Sunneh ordains that the former shall be cut off [except in certain cases], but not the latter. (TA.)

سفه

1 سَفِهَ, (S, MA, Msb,) aor. ـَ (Msb;) and سَفُهَ, [aor. ـُ (S, Msb;) inf. n. سَفَهٌ and سَفَاهَةٌ (S, MA, Msb, K *) and سَفَاهٌ, (S, MA, K, *) [all mentioned in the MA as of the former verb, and so in the TA when that verb is trans., but properly] the first is of the former verb, and the second is of the latter verb, (S, Msb,) and so is the third; (S;) He (a man, S) was, or became, such as is termed سَفِيه; (S, TA;) [i. e.] he was, or became, unwise, witless, or destitute of wisdom or understanding, or [rather] lightwitted. (MA.) b2: The phrase سَفِهَ نَفْسَةُ, [of which an instance occurs in the Kur ii. 124, and] to which غَبِنَ رَأْيَهُ and بَطِرَ عَيْضْلَرRَهُ and أَلِمَ بَطْنَهُ and وَفِقَ أَمْرَهُ and رَضْلَرRِدَ أَمْرَهُ are similar, was originally سَفِهَتْ نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ i. e. Himself, or his mind, was, or became, lightwitted, &c.]; but when [the dependence of] the verb became transferred [from the نفس] to the man, what followed the verb was put in the accus. case by being its objective complement, for the phrase became identical in meaning with نَفْسَهُ ↓ سَفَّهَ [he made himself, or his mind, lightwitted, &c.]: so say the Basrees and Ks; and it is allowable with them to make this accus. to precede [the verb]; like as it is allowable to say, غُلَامَهُ ضَرَب زَيْدٌ: (S, TA:) accord. to the K, the verb thus used has three forms; (TA;) you say سَفِهَ نَفْسَهُ and رَأْيَهُ, (K, TA,) and حِلْمَهُ, (TA,) and سَفُهَ, and سَفَهَ, meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in like manner his judgment, or opinion, and he made his gravity, or forbearance, or the like, to become levity, or hastiness, &c.]: or he attributed سَفَه [i. e. lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]: or he destroyed it; (K, TA;) agreeably with the meaning assigned to سَفِهَ نَفْسَهُ by AO: (TA:) or this means he held himself in mean, or light, estimation; (MA, and Ksh and Bd in ii. 124;) and rendered himself low, base, or contemptible: (Bd ibid.:) but Lh says that سَفِهَ نَفْسَهُ, with kesr [to the ف], inf. n. سَفَهٌ and سَفَاهَةٌ and سَفَاهٌ, means حَمَلَهُ عَلَى

السَّفَهِ [or حَمَلَهَا], and is the approved form, and that some say سَفُهَ, which is rare: and accord. to J and others, (TA,) when they say سفه نَفْسَهُ, and رَأْيَهُ, they do not say it otherwise than with kesr [to the ف], because فَعُلَ is not trans.: (S, TA:) so that the three forms of the verb mentioned in the K require consideration: (TA:) accord. to Fr, when [the dependence of] the verb in the phrase سَفِهَ نَفْسَهُ became transferred from the نفس to the possessor thereof, what followed the verb became an explicative, to indicate that the سَفَه [or lightwittedness, &c.,] was therein; and by rule it should be سَفِهَ زَيْدٌ نَفْسًا, for the explicative should not be otherwise than indeterminate; but it was left in its state of a prefixed noun, and put in the accus. case in the manner of an indeterminate noun as being likened thereto; [the meaning, therefore, accord. to him, is he was, or became, lightwitted, &c., as to his mind;] it is not allowable, however, in his opinion, to make this accus. to precede [the verb], because the explicative may not precede; and similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا, and طِبْتُ بِهِ نَفْسًا, meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ: (S, TA:) but this saying [of Fr] is disallowed by the grammarians; for they say that explicatives are indeterminate, and that determinate nouns may not be used as indeterminate: some of the grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Kur [ii. 124] means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], i. e., who becomes سَفِيه; [the prep.] فى being suppressed [and the noun therefore put in the accus. case agreeably with a general rule]: Zj holds that the approvable saying is, that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ, i. e., but he who is [ignorant or silly or foolish or] unreflecting in his mind: and in like manner, سَفِهَ رَأْيَهُ means جَهِلَهُ [i. e. he was ignorant, &c., in his judgment, or opinion]; and his judgment, or opinion, was unsound, without rectitude: and سَفِهَ نَفْسَهُ signifies also he lost himself, or his own soul. (TA.) سَفِهَ الحَقَّ is likewise expl. as meaning الحَقَّ ↓ سَفَّهَ [He made the truth, or right, to be foolishness, or the like]; and Yoo held the one to be a dial. var. of the other, and the measure of the former verb to denote intensiveness; and accord. to this explanation one may say, سَفِهْتُ زَيْدًا meaning زَيْدًا ↓ سَفَّهْتُ [I pronounced Zeyd lightwitted, &c.]: or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right: (TA:) or he regarded the truth, or right, as foolishness, or ignorance. (S and TA in art. غمط.) See also 2. b3: سَفِهَ عَلَيْهِ signifies جَهِلَ [i. e., when thus trans. by means of عَلَى, He feigned ignorance to him]; as also سَفُهَ, (K, TA,) and ↓ تسافه. (K.) b4: and سَفِهْتُ نَصِيبِى [and it is implied in the K that one says سَفَهْتُ نصيبى also, but only the former is authorized by the TA,] I forgot my share, or portion. (Th, K, TA.) b5: And سَفَهَ صَاحِبَهُ, aor. ـُ He overcame his companion in what is termed مُسَافَهَة [inf. n. of 3, q. v.]. (K.) You say, ↓ سَافَهَهُ فَسَفَهَهُ. (TA.) b6: سَفِهَتِ الطَّعْنَةُ, (JK, K, TA,) inf. n. سَفَهٌ, (TA,) (tropical:) The spear-wound, or the like, emitted blood which came from it quickly (JK, K, TA) and dried up (وَجَفَّ [in the TK وِخف]): (K, TA:) so in the A. (TA.) b7: سَفِهَ الضْلَرRَّرَابَ, (S, K,) inf. n. سَفَهٌ, (TA,) He drank much of the beverage, or wine, without having his thirst satisfied thereby. (S, K, TA.) See also 3. and سَفِهَ المَآءَ (tropical:) He drank the water immoderately. (TA.) b8: And سَفِهْتُ and سَفَهْتُ signify ضْلَرRُغِلْتُ, (so in the CK,) in [some of] the copies of the K ضْلَرRَغَلْتُ, but the right reading is ضْلَرRُغِلْتُ [i. e. I was occupied, or busied, or diverted from a thing]: or, accord. to the copies of the K, تَضْلَرRَغَّلْتُ; but correctly, or ضْلَرRَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing]. (TA.) 2 سَفَّهَ see 5. b2: [Hence,] سِفِهِهُ, inf. n. تَسْفِيهٌ, (S, Msb, K,) signifies جَعَلَهُ سَفِيهًا [i. e. He, or it, made him to be, or he pronounced him to be, lightwitted, &c.]; as also ↓ سَفِهَهُ; (K, TA;) on the authority of Akh and Yoo: (TA:) or he attributed to him what is termed سَفَه [i. e. lightwittedness, &c.]: (S, Msb:) or he said to him that he was such as is termed سَفِيه. Msb.) and سفّه الجَهْلُ حِلْمَهُ Ignorance made him light, inconstant, unsteady, irresolute, or fickle; syn. أَطَاضْلَرRَهُ and أَخَفَّهُ. (TA.) See also 1, in three places.3 سافههُ, (S, MA, K,) inf. n. مُسَافَهَةٌ, (S, KL,) He acted [in a lightwitted manner,] foolishly, or ignorantly, with him; (MA, KL;) showed lightness, levity, weakness of mind, and lack of حِلْم [or gravity, &c.], with him. (KL.) You say, سَافَهَهُ فَسَفَهَهُ: see 1, near the end of the paragraph. [سافهه in this instance may mean as above, or may have the meaning here next following.] b2: He reviled him; or he reviled him, being reviled by him; syn. ضْلَرRَاتَمَهُ: whence the prov., سَفِيهٌ لَمْ

↓ يَجِدْ مُسَافِهًا [A lightwitted person found not a reviler, or mutual reviler]; (K, TA;) mentioned in the S. (TA.) [See also 5.] b3: سافه الدَّنَّ, (S, K,) or الوَطْبَ, (S,) (assumed tropical:) He sat with (قَاعَدَ) the دنّ [or wine-jar], (S, K,) or the وطب [or milk-skin], (S,) and drank from it while after while. (S, K.) And سافه الضْلَرRَّرَابَ (tropical:) He exceeded the due bounds in respect of the beverage, or wine, drinking it without measure; (K, TA;) as also ↓ سَفِهَهُ. (K.) And سَافَهْتُ المَآءَ (tropical:) I drank the water immoderately, (Lh, TA,) or without measure. (A, TA.) [See also 1, near the end of the paragraph.] b4: And سَافَهَتِ النَّاقَةُ الطَّرِيقَ (tropical:) The she-camel kept to the road, or way, (A, K, TA,) or took to it, (A, TA,) with a vehement pace: (A, K, TA:) or was light, or agile, in her pace, or going. (TA.) 4 أَسْفَهْتُهُ I found him to be سَفِيه [i. e. lightwitted, &c.]. (TA. [There said to be tropical; but I see not why.]) b2: أَسْفَهَكَ اللّٰه الضْلَرRَّرَابَ (assumed tropical:) May God make thee to drink of the beverage, or wine, without having thy thirst satisfied thereby: or أَسْفَهَهُ اللّٰهُ God made him, or may God make him, to drink without having his thirst satisfied: (S, accord. to different copies:) or اسفه اللّٰهُ فُلَانَّا المَآءَ God made, or may God make, such a one to drink much water. (TA.) 5 تسفّهت الرِّيَاحُ The winds became in a state of commotion. (TA.) b2: تسفّهت الرِّيحُ الضْلَرRَّجَرَ, (S,) or الغُصُونَ, (K, TA,) and الرِّيحُ ↓ سَفَّهَتِ الغُصُونَ, (Ham p. 359,) The wind made the trees, (S,) or the branches, (K,) to bend, or incline: (S, K:) and put the branches in motion: (K, and Ham ubi suprà:) or ruffled, and put in motion, the branches. (TA. [There said to be tropical: but see what is said of the primary signification of سَفَهٌ, below.]) b3: [Hence,] it is said in a prov., فُرَارَةٌ تَسَفَّهَتْ قَرَارَةً A lamb, or kid, made a sheep, or goat, to incline [to silly behaviour]: applied to the old whom the young incites to lightwittedness (السَّفَه) and levity. (Meyd. [See also a similar prov. in Freytag's Arab. Prov., ii. 253.]) b4: تسفّههُ عَنْ مَالِهِ He deluded him, or beguiled him, of his property. (S, K.) b5: تسفّه عَلَيْهِ He acted with سَفَاهَة [i. e. lightwittedness, &c.], or foolishly, towards him. (MA.) b6: And تَسَفَّهْتُ عَلَيْهِ signifies أَسْمَعْتُهُ [as meaning I reviled him]. (S.) [See also 3.]6 تسافه عَلَيْهِ: see 1, in the last quarter of the paragraph. b2: [And تسافهوا They behaved in a lightwitted, foolish, or ignorant, manner, one with another. See also 3, which has a similar meaning. b3: And They reviled one another: as seems to be indicated in the TA. See also Har p. 522: and see, again, 3.] b4: تَسَافَهُ أَضْلَرRْدَاقُهَا, in a verse of Khalaf Ibn-Is-hák El-Bahránee, [describing swift camels,] means Their sides of the mouth casting forth their foam, one at another: like the saying of El-Jarmee, تَسَافَهُ أَضْلَرRْدَاقُهَا بِاللُّغَامِ [Their sides of the mouth casting forth the foam, one at another]. (TA. [تسافه, there written without any syll. signs, is app. thus, (for تَتَسَافَهُ,) not تُسَافِهُ.]) سَفَهٌ, (S, TA,) as also ↓ سَفَاهَةٌ and ↓ سَفَاهٌ, (TA,) [all mentioned as inf. ns. in the first paragraph of this art.,] primarily signifies خِفَّةٌ [in its proper sense of Lightness], and motion, commotion, or agitation. (S, TA.) b2: And hence (S, TA) the first, (S, K, TA,) like each of the others, (K, TA,) signifies [generally Lightwittedness, or the like;] the contr. of حِلْمٌ; (S, K, TA;) [i. e.] خِفَّةٌ [as meaning lightness or levity, inconstancy, unsteadiness, irresoluteness; or lightness or levity, &c., and hastiness; for, as is said in the TA in art. رجح, the contr. of حِلْمٌ is described by the terms خِفَّةٌ and عَجَلٌ, like as حِلْمٌ is described by the term ثِقَلٌ]; and slenderness, shallowness, or weakness, of judgment; qualities which deficiency of intellect, or understanding, necessarily involves: (Bd in ii. 12, in explanation of سَفَهٌ:) or خِفَّةُ حِلْمٍ

[i. e. slightness of gravity or staidness or sedateness or calmness &c.]: or جَهْلٌ [i. e. ignorance, or silliness or foolishness]: (K, TA:) all of which explanations are nearly alike: (TA:) or سَفَهٌ is a deficiency in intellect or understanding: (Msb:) or a lightness, or levity, accidental to a man, arising from joy or anger, inducing him to act unreasonably and unlawfully. (KT.) سَفَاهٌ: see the next preceding paragraph.

سَفيِهٌ [Having the quality termed سَفَهٌ; i. e., accord. to the explanation of the primary signification of the latter, above, Light; and in a state of motion, commotion, or agitation:] applied to a camel's nose-rein, (S, K,) light: (S:) or quivering; (K, TA;) because of the she-camel's shaking it, and contending in pulling it. (TA: but there said to be, when thus applied, tropical.) Dhu-rRummeh says, عَلَى ظَهْرِ مِقْلَاتٍ سَفِيهٍ جَدِيلُهَا i. e. [Upon the back of a she-camel that had brought forth but once and not conceived after,] whose nose-rein was light. (S. In the TA, زِمَامُهَا is here put in the place of جَدِيلُهَا.) and one says also نَاقَةٌ سَفِيهَةُ الزِمَامِ, (K, TA,) meaning [A she-camel whose nose-rein is light, or quivering: or] light, or agile, in pace or going. (TA: in which this, also, is said to be tropical.) b2: Also Lightwitted; light of intellect or understanding; (TA;) deficient in intellect or understanding; (Msb;) ignorant; (Mujáhid, K, TA;) weak; foolish, stupid, unsound in intellect or understanding, dull therein, or having little, or no, intellect, or understanding; (Mujáhid, TA;) and ↓ سَافِهٌ, also, [which is syn. with سَفِيهٌ in all the senses mentioned above,] is expl. by IAar as having this last meaning of foolish, stupid, &c.: (TA:) the fem. is سَفِيهَةٌ: (Msb, K:) and the pl. of the masc., (K,) or of the masc. and fem., (Msb, TA,) is سُفَهَآءُ, (Msb, K, TA,) and of both, سِفَاهٌ, and of the fem., سَفِيهَاتٌ also and سَفَائِهُ and سُفَّهٌ. (K, TA.) In the Kur ii. 282, سَفِيهًا means, accord. to Ibn-'Arafeh, Ignorant of the ordinances, or statutes; one who does not dictate well, and knows not what dictation is; for he who is ignorant in all his circumstances may not deal with another upon credit: accord. to ISd, ignorant or صَغِير [meaning under the age of puberty]; not ignorant of dictating, as Lh asserts it to mean, because it is added, “or not able to dictate, himself: ” this, says Er-Rághib, denotes سَفَه in respect of worldly matters: in the Kur lxxii. 4, سَفِيهُنَا denotes سَفَه in religion. (TA.) In the Kur iv. 4, the pl. السُّفَهَآء is said to mean Women, and young children; because they are ignorant of the proper object of expense: and I'Ab is related to have said that women are termed السُّفَّهُ and السُّفَهَآءُ: (Lh, TA:) Az, also, says that a woman is termed سَفِيهَةٌ because of the weakness of her intellect, and because she does not manage well her property; and in like manner are termed children as long as they are not known to be characterized by maturity of intellect, and rectitude of actions, and good management of affairs. (TA.) b3: ثَوْبٌ سَفِيهٌ (tropical:) A garment, or piece of cloth, badly woven; thin, flimsy, unsubstantial, or scanty in the yarn. (K, * TA.) سَفَاهَةٌ: see سَفَهٌ.

سَافِهٌ: see سَفيهٌ. b2: Also, applied to a man, (assumed tropical:) Vehemently thirsty: and so سَاهِفٌ. (Az, TA.) وَادٍ مُسْفَهٌ (tropical:) A valley filled [with water]: (K, TA:) as though it exceeded the due bounds, and became such as is termed سَفِيه: imagined to be from أسْفَهْتُهُ signifying “ I found him to be سَفِيه. ” (TA.) طَعَامٌ مَسْفَهَةٌ, (K, TA, in the CK [erroneously]

مُسْفِهٌ,) as also مَسْهَفَةٌ, (TA,) (assumed tropical:) Food that incites [in the CK يُتْعِبُ is erroneously put for يَبْعَتُ] to the drinking of much water. (IAar, * K, TA.) مُسَافِهٌ act. part. n. of 3, q. v.

خفّ: خَفّ، ما خف معه: ما يستطيع حمله فريتاج (معجم ص61).
كُلِّمت خَفَّ موضع: كلما نقص من الدنانير موضع (الثعالبي لطائف ص74).
الله يرحم من زار وخفّ: الله يرحم من زار فلم يطل الزيارة (دوماس حياة العرب ص65).
خفّ على فلان: ألقى عليه أعباء الأمور. (دي سلان، تاريخ البربر 1: 472).
خَفّ له: تلطف به وآنسه، ففي رحلة ابن جبير (ص 203): يخف للزائر كرامة وبراً.
خف يده: أسرع في المشي (بوشر).
خف يده: أسرع في الكتابة (بوشر).
خف رجليه أو يديه: أسرع في المشي أو في عمل اليدين (بوشر).
خفّف: انقص، يقال: خفف الجزية أي أنقص الضريبة. ويقال: خفف عنهم فقط أي انقص عنهم الجزية أي الضريبة التي كان عليهم دفعها. والذين يتمتعون بهذه المزية يسمون: أصحاب التخافيف (معجم البلاذري).
وخفَّف: قلَّل (فوك، بوشر). وفي حيان - بسام (3: 49ق): أمر اصحابه ببذل السيف فيهم ليخفف من أعدادهم. وفيه: بعد من خُفَّف منهم بالقتل وهلك في الزحمة.
وخَفَّف: رقق، جعله أقل كثافة (الكالا).
وخفّف: أنقص، قلّل. ففي بسام (3: 36ق) وقد أوجزته تخفيفاً للتطويل.
وخفّف: أوجز، أجمل، اختصر، يقال مثلاً: خفف القصيدة حذف بعض أبياتها (الأغاني ص33).
وخفّف صلاته: أسرع فيها لينتهي منها. ففي رياض النفوس (ص78 و): ولما ذهب لأداء صلاة المغرب قالت له نفسه عَجِّل قليلاً تفطر على تمر حلال فعاتب نفسه بأن قال لها (أما) استطعت الصبر عن خمس تمرات حتى أمرتني أن أخفّف صلاتي من أجلهن.
وخفّف: أضعف، أضنى، أنهك (بوشر).
وخفّف: حذر واحترز من التمثيل وإزعاج الشخص بالزيارة (وتخفيف ضد تثقيل) (المقري 2: 550).
خفَّف عن جسمه (المقري 1: 472) أو خفَّف من لباسه، واسم المفعول منه مخفَّف اللباس أو خفَّف نفسه: خفف لبسه، لبس ثياباً خفيفة وبخاصة لباس الليل (الملابس ص160).
خفَّفوا ما عليها من الملبوس أي ألبسوا العروس ثياب الليل (الملابس 161).
ومُخَفَّف في معجم الكالا: apitonado، وتَخْفِيف: apitonamients. غير أننا نجد في معجم فكتور Cavallo apitonado Como بمعنى: تاق إلى الشيء واشتهاه، وشعر بكره وغيض مما كان قد رآه من قبل أو طعمه: وحانق، ساخط، غاضب، واستحثته رغبة شديدة. و apitonsmiénto: غيظ، غل، حقد، ضغينة، عداوة، بغضاء، وشهوة وتوق إلى شيء ذاقه من قبل، وغيض، وحنق، سخط وفورة الشهوة.
تخفَّف: نشط، تنشط، كان خفيف الحركة. ففي كتاب محمد بن الحارث (ص307): كان سليمان شديد المرض فكتب إليه هاشم يسأله إن كان به نهضة للصلاة بالناس وإلا فيعلم بذلك ليُنظر فيمن يقوم بالخطبة والصلاة فكتب سليمان إلى هاشم أنا متخفف وبي أكثر من نهضة.
وفي حيان (ص75 ق، ص76 و): وتخيَّر للساقة حماة إنجاداً من أبطالهم خلَّفهم مع نفسه فلما سلطت الأثقال ومقصر والرجال ولم يبق من الناس إلا المستقل المتخفف.
تخفف: ذكرت في معجم فوك في مادة rarefacere.
وتخفف: تفضل، ارتدى ثياباً خفيفة.
ومتخفف: متفضل، لابس المفضال وهو الثوب الذي يبتذل. (بوشر) وانظر لين - ففي رياض النفوس (ص104 و): فدخلت داري فتخفَّفْت وتعذَّبت.
وتخفف الرجل: لبس التخفيفة وهي عمامة صغيرة (محيط المحيط).
وتخفف بفلان مثل استخف به أي استهان به، ففي حيان - بسام (1: 128و): ثم سلك يحيى سبيل والده في التحقيق (التخفُّف) بالقُرَشَّية.
وتخفف على وعن ذكرت في معجم فوك في مادة aleviare.
استخف: استهان واحتقر. ويوجد مستخف بمعنى مستهيناً بكب شئ ومحتقراً له (ابن بطوطة 1: 180).
واستخف: سرّ أبهج، أطرب، ففي رياض النفوس (ص73 و): وعلموا أن القاضي الظالم قد عزل وأن الأمر قد صدر بإلقائه في السجن ((فــاستخفــهم ذلك إلى أن قالوا نسير إليه في مجلس قضائه فنشتمه ونشفي صدورنا منه)).
واستخفــه: وجده لطيفاً، واستلطفه. (معجم اللطائف).
واستخف: استفز، ماري، نازع. وفي المعجم اللاتيني Contensiosus: مماري مستخِفّ. خِفَّة: تنفيس، فرج، تخفيف الحمل، صفة الشيء الذي يخَفِف الحمل (دي يونج).
فكان له في ذلك غناء وخفة على مخدومه: أي فكان له غناء وتخفيف الحمل على مخدومه في تصريف الأمور (دي سلان، تاريخ البربر 1: 472) وانظر خَفّ.
وخِفّة: قلَّة، ندوة (فوك، الكالا).
خِفَّة دم: ظرافة، لطافة، بشاشة.
وخفة الدم أو خفة الذات: لطف، رقة، إيناس (بوشر) وكذلك: خفة روح (فوك).
ذو خِفَّة: قليل الاحتمال، نافذ الصبر، برم وفي المعجم اللاتيني العربي: غير محتمل، ذو خِفَّة.
خُفّان: حجر خفيف متخلخل (محيط المحيط) وأرى إنه الحجر البنفسجي كذّان. مثله الكلمة التي تلي.
خَفّاف: الحجر الإسفنجي، كذّان (ياجني مخطوطات) وهذا الحجر هو خفيف جداً يسميه أماري (2: 1) الحجر الأبيض الخفيف.
خفيف: طائش، طياش، عابث (هلو، الكالا) وفيه هي خفيفة. ويقال أيضاً خفيف العقل (الكالا).
وخفيف: ماهر، حاذق، سريع اليد، بارع (همبرت ص89).
وخفيف: قليل الكثافة (فوك، الكالا).
وخفيف: مستريح، مرتاح (الكالا).
خفيف عليه: مستطلف عنده، ففي حيان (ص4 و): واقتصر على مكان بدر الوصيف اللصيق بنفسه الخفيف عليها.
خفيف ومعناه الأصلي ضد ثقيل ويستعمل بضد معناه بمعنى رصاص (هوست ص223، دومب ص101، همبرت ص171).
وفي معجم فوك: ضرب الخفيف: تتنبأ، تكهن رمى الرصاص، وذلك لأن رمي الرصاص المصهور في الماء من أعمال السحرة ويؤيد هذا ما جاء في السعدية (في فاس) (وهو مذكور في كتاب أبي الوليد ص790) التي تفسر أقوال ازقيال بما يأتي: هو الرصاص الذي يصبونه أولئك المجانين في الماء من أنواع الزجر والسحر وربما سموه مجانين عصرنا خفيف بضد اسمه تفاؤلاً.
وفي أوربا لا تزال تستعمل هذه الطريقة للكشف عن المستقبل والتنبؤ به وعلى الخصوص في ايقوسيا.
وخفيف، واحدته خفيفة: قرع (محيط المحيط).
وخفيف ويجمع على خِفاف: فطيرة وهي عجينة توضع فيها التوابل أو اللحوم وأنواع من الخضرة أو الفاكهة وتخبز (رولاند).
خفيف الدم: ظريف، لطيف، رقيق العشرة (بوشر، محيط المحيط) وكذلك: خفيف الروح. (فوك، محيط المحيط) (368). خفيف السمع: حسن السمع وسريعه (بوشر).
خفيف اليد: سارق (محيط المحيط).
مرحلة خفيفة: مسيرة نهار أو يوم.
مرحلة قصيرة: (معجم الادريسي).
أعمل خفيف: أسرع (بوشر بربرية).
خفافيّ: خفيف الحمل، سهل النقل، خِفّ (بوشر).
وخفافي: في ثياب خفيفة (بوشر).
خَفَّاف: فلين، قرق، قشر صنف من البلوط (همبرت من 132 جزائرية).
تخفيفة: فضال لبسة المتفضل - وتخفيفة حريم.
مفضل وفضال قضير للنساء (بوشر) غير أن تخفيفة وحدها تستعمل بمعنى: تخفيفة الرأس وقد ترجمها يوشر بما معناه: قلنسوة الليل وهي عمامة خفيفة مقابل عمامة وهي العمامة الضخمة الكبيرة التي يلبسها القضاة (الملابس ص161 - 62)، وفهرس للمخطوطات الشرقية في مكتبة ليدن 1: 155، ألف ليلة برسل 12: 148، القليوبس ص183 طبعة ليس) وفي محيط المحيط: التخفيفة عمامة صغيرة وكذلك التخفيفة للمرأة وهي ملاءة صغيرة تغطي بها رأسها.
مُخَفَّف: عاطل، بلا زينة ومتبذل، متفضل (الأغاني ص144) وفيه محقق والصواب مخفف.
ومَخفَّفات: يظهر أنها تعني ما تعنيه كلمة خِفاف (انظر الكلمة وهو نوع من الطعام. ففي رياض النفوس (ص91 ر): وقال أبو إبراهيم اشتهي أنا قمحاً ملقواً - ثم أتى بقمح مقلوا (مقلو) وقال كل يابا إبراهيم يا صاحب المخففات. ولم تضبط الكلمة بالشكل في المخطوطة.