زيــل
1 زَالَهُ is
syn. with أَزَالَهُ,
q. v. (
S,
Msb,
K.)
b2: زال زَوَالَهُ, or زال اللّٰهُ زَوَالَهُ; and زال زَوَالَهَا: see زَوَالٌ, in art. زول. And
زِيــلَ زَوِيلُهُ and زَوِيلُهَا and زَوَالُهُ: see زَوِيلٌ, in art. زول; and for the first, see also زَوَالٌ, in that art.
b3: زِلْتُهُ, (
S,
K,)
aor. ـِ
inf. n. زَيْــلٌ, (
S,) [first
Pers\. of زَالَهُ,] signifies also I put it, or set it, apart, away, or aside; removed it; or separated it; (
S,
K,
TA;) namely, a thing, (
S,
TA,) from another thing: (
TA:) and ↓ ازالهُ also signifies he separated it; like زَالَهُ. (
TA.) See also 4. One says, زِلْ ضَأْنَكَ مِنْ مِعْزَاكَ Remove, or separate, thy sheep from thy goats. (
S, *
TA.) And ↓ زِلْتُهُ فَلَمْ يَنْزَلْ I separated it [partly], but it did not become [wholly] separated. (
S,
K.)
A2: مَا زَالَ يَفْعَلُ كَذَا (
S in art. زول, and
Msb,) is like مَا بَرِحَ, both in its [original] measure, [which is مَا
زَيِــلَ
accord. to most authorities,] and in its meaning, which is [He ceased not to do such a thing, or he continued to do such a thing, for it denotes] the continuing to do a thing [as in the
ex. above], and a constant state [as in the phrase مَا زَالَ
زَيْــدٌ قَائِمًا Zeyd ceased not to be, or continued to be, standing]: (
Msb:) [using the first
Pers\.,] one says, مَا زِلْتُ أَفْعَلُهُ [and مَا زَلْتُ, as appears from what follows], meaning مَا بَرِحْتُ [i. e. I ceased not to do it, or I continued to do it], (
K,)
aor. ـَ [supposing the measure of the
pret. to be originally فَعِلْتُ] (
Msb,
K) and أَـ
ـزِيــلُ [supposing the measure of the
pret. to be originally فعَلْتُ]: (
K:) the verb is seldom [in the
Msb “ never ”] used without a negative
particle: (
Az,
TA:) one says زِلْتُ أَفْعَلُ meaning مَا زِلْتُ أَفْعَلُ; but this is rare: (
K:) and مَا
زِيــلَ يَفْعَلُ كَذَا, (
S,
Msb,
K,) a phrase used by some of the Arabs, (
Msb,) mentioned by
Akh, (
S,
TA,) as is meant in [some of the copies of] the
K by the addition عَنْهُ, though
Akh is not mentioned in what precedes. (
TA.) The verb in مَا زَالَ and لَا يَزَالُ is used in the manner of كَانَ in governing the noun [which is its subject] in the
nom. case and the predicate in the
accus. case [as in مَا زَالَ
زَيْــدٌ قَائِمًا,
expl. above]; but one may not say, مَا زَالَ
زَيْــدٌ إِلَّا مُنْطَلِقًا, like as one says, مَا كَانَ
زَيْــدٌ إِلَّا مُنْطَلِقًا; for زَالَ denotes a negation, [meaning he did not a thing, or he was not doing &c.,] and مَا and لَا denote negation, and two negations together denote an affirmation; so that ما زال is affirmative like كَانَ; and as one may not say, كَانَ
زَيْــدٌ إِلَّا مَنْطَلِقًا, so one may not say, مَا زَالَ
زَيْــدٌ إِلَّا مُنْطَلِقًا. (
Er-Rághib,
TA.) One says also, مَا زِلْتُ بِـ
ـزَيْــدٍ حَتَّى فَعَلَ ذٰلِكَ and مَا زِلْتُ وَـ
ـزَيْــدًا [I desisted not with Zeyd until he did that], (
Sb,
K, *
TA,)
inf. n. زِيَــالٌ. (
Sb,
TA.) لَمْ يَزَلْ [He, or it, has not ceased to be &c., i. e., has ever been &c., (see أَزَلٌ,)] is said of God, as meaning He has never been nonexistent; and لَا يَزَالُ, said of Him, He will never be nonexistent. (
Kull p. 31.) This [incomplete i. e. non-attributive] verb and the complete [i. e. attributive, which signifies “ it ceased to be ” or “ exist,” &c.,] differ in their components; the latter being composed of ل و ز; and this, of ل ى ز: or the incomplete is altered from the complete; being made to be with kesr to its medial radical letter, [for it is generally held to be from
زَيِــلَ or زَوِلَ,] after its having been [originally زَوَلَ,] with fet-h: or it is from زَالَهُ,
aor. ـِ meaning “ he put it,” or “ set it, apart,” &c. (
K.) 2
زيّــلهُ, (
S,
K,)
inf. n. تَـ
ـزْيِــيلٌ, (
S,) He separated it [i. e. acompany of men, or an assemblage of things,] much (
Fr,
Az,
S, *
K, *
TA,) [or greatly, or widely; or dispersed it;] differing in degree from زَالَهُ like as مَيَّزَهُ does from مَازَهُ. (
TA.) Hence, فَـ
ـزَيَّــلْنَا بَيْنَهُمْ [And we will separate them widely, one from another], (
Fr,
Az,
S,
K,
TA,) in the
Kur [x. 29]; (
Fr,
Az,
S,
TA;) where some read بَيْنَهُمْ ↓ فَزَايَلْنَا; like لَا تُصَعِّرْ and لا تُصَاعِرْ [in the
Kur xxxi. 17]. (
Fr,
Az,
TA.) [See also an
ex. in a verse cited
voce دُونَ.]
زَيَّــلْتُ is of the measure فَعَّلْتُ because its
inf. n. is as above; for were it فَيْعَلْتُ, one would say
زَيَّــلَةٌ [of the measure فَيْعَلَةٌ]. (
S.)
A2: تَـ
ـزْيِــيلٌ is also [said to be] an [
irreg.]
inf. n. of 5,
q. v. (
Lh,
K.) 3 زايلهُ, (
S,
Msb,
K,)
inf. n. مُزَايَلَةٌ and
زِيَــالٌ, (
S,
K,) He separated himself from him. (
S,
Msb,
K. [See also 1 in art. زول, last signification.]) One says, خَالِطُوا النَّاسَ وَزَايِلُوهُمْ, meaning [Mix ye with men in familiar, or social, intercourse, and] separate yourselves from them in deeds, or actions. (
TA.)
b2: زَايَلَتْهُ بِوَجْهِهَا She veiled her face from him. (
IAar on the authority of Ibn-Ez-Zubeyr,
TA in art. بزر.) [See also 6.]
b3: زَايَلْنَا بَيْنَهُمْ: see 2. And see also what next follows.
4 ازالهُ (
S,
Msb,
K) مِنْ مَكَانِهِ (
S) or عَنْ مَكَانِهِ, (
K,)
inf. n. إِزَالَةٌ (
K) and إِزَالٌ; (
Lh,
K;) and ↓ زَالَهُ, (
S,
Msb,
K, and
Har p. 393,)
aor. ـِ (
S,
K, and
Har ubi suprà,) or ـَ like يَنَالُهُ, (
Msb,)
inf. n. زَيْــلٌ, (
S,
K,
Har,) or
زِيَــالٌ; (
Msb;) both signify the same; (
S,
Msb,
K;) He removed it [from its place; as the former is
expl. in art. زول]; (
Msb in explanation of both, and
Har ubi suprà in explanation of the latter;) and so ↓ زَايَلَهُ, of which the primary signification is that first assigned to it in the next preceding paragraph. (
Har ubi suprà.) See also 1, fourth sentence. [And see 4 in art. زول.]
5 تـ
ـزيّــلوا, (
S, *
Msb,
K,)
inf. n. تَـ
ـزَيُّــلٌ and ↓ تَـ
ـزْيِــيلٌ, (
K,) the latter [
irreg., being properly
inf. n. of 2,] of the
dial. of El-Hijáz, mentioned by
Lh; (
TA;) and ↓ تزايلوا,
inf. n. تَزَايُلٌ; (
K;)
i. q. تَفَرَّقُوا [i. e. They became separated much, or greatly, or widely; or became dispersed: or rather, the former verb, being quasi-
pass. of 2, has this meaning; and the latter verb, as quasi-
pass. of 3, means simply they became separated, one from another]: (
S,
K:) [for] ↓ التَّزَايُلُ signifies التَّبَايُنُ: (
S,
K:) تـ
ـزيّــلوا is
syn. with تَمَيَّزُوا: thus in the
Kur [xlviii. 25], where it is said, لَوْ تَـ
ـزَيَّــلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا [Had they been widely separated, one from another, we had assuredly punished those who disbelieved]: (
Msb, *
TA:) and some here read ↓ تَزَايَلُوا. (
Bd.) [See also 7.]
6 تَزَاْيَلَ see 5, in three places.
b2: [Hence,] التَّزَايُلُ signifies also الاِحْتِشَامُ; (
K,
TA;) a
زِيٌّ">tropical meaning: (
TA:) one says, تزايل عَنْهُ, meaning اِحْتَشَمَهُ [i. e. (
زِيٌّ">tropical:) He was, or became, abashed at him]: (
O,
TA:) because the مُحْتَشِم separates himself, and shrinks, from another. (
TA.)
b3: [See also مُتَزَايِلَةٌ, whence it seems that one says, of a woman, تَزَايَلَتْ, meaning She veiled her face from men: see likewise 3.]
7 انزال It was, or became, put, or set, apart, away, or aside; removed; or separated; (
S,
K;) عَنْهُ [from him, or it]. (
TA.) One says, زِلْتُهُ فَلَمْ يَنْزَلْ: see 1. (
S,
K.) [See also 5. And see 7 in art. زول.]
زَيَــلٌ Width between the thighs; (
S,
K;) like فَجَجٌ. (
S.) أَـ
ـزْيَــلٌ, (
K,) or أَـ
ـزْيَــلُ الفَخِذَيْنِ, occurring in a
trad., (
TA,) Having the thighs wide apart. (
K,
TA.) مِـ
ـزْيَــلٌ A man acute or sharp or quick in intellect, clever, ingenious, skilful, knowing, or intelligent; knowing with respect to the subtilties, niceties, abstrusities, or obscurities, of things, affairs, or cases; as also ↓ مِـ
ـزْيَــالٌ: (
K:) or vehement in altercation, or litigation, who shifts (يَزُولُ) from one plea, or argument, to another: occurring in a
trad., in which it is said, with reference to two claimants, كَانَ أَحَدُهُمَا مِخْلَطًا مِـ
ـزْيَــلًا [One of them two was a person who mixed in, or entered into, affairs; vehement in altercation, &c.]: (
IAth,
TA:)
accord. to which latter explanation, it should be mentioned in art. زول, as it is by the author of the
L; but
Z mentions it in the present art., like
F. (
TA.) مِـ
ـزْيَــالٌ: see the next preceding paragraph.
الجيب المُزَايِلُ [a mistranscription for الحَبِيبُ] means البَائِنُ [i. e. The beloved, or the friend, who is in a state of separation, or disunion]. (
TA.) مُتَزَايِلَةٌ A woman who veils her face from men. (
IAar on the authority of Ibn-Ez-Zubeyr,
TA in this art. and in art. برز.)
