فزع

1 فَزِعَ, (S, O, Msb, K,) and فَزَعَ, (K,) aor. ـَ of the former verb, (Msb, K,) and of the latter also, (K,) inf. n. فَزَعٌ, (S, O, Msb, K,) which is of the former verb, (S, * O, Msb, TA,) and [of the latter verb] فَزْعٌ [فَزَعًا in the CK being a mistake for فَزْعًا] and ?? (K, TA,) He feared; or was, or became, in fear, afraid, frightened, or terrified; (S, O, Msb, K, TA;) and so ↓ تفزّع: (TA in art. روع:) you say, فَزِعَ مِنْهُ he feared him, or it; or was, or became, in fear, &c., of him, or it: (MA, Msb, TA:) accord. to Er-Rághib, فَزَعٌ signifies a shrinking, and an aversion, that comes upon a man, from a thing causing fear or fright; and is a kind of جَزَع [q. v.]; and one should not say فَزِعْتُ مِنَ اللّٰهِ like as one says خِفْتُ مِنْهُ: or, as Mbr says, in the “ Kámil,” its primary signification is the fearing, or being in fear or afraid or frightened or terrified: then, by a metonymical application, it signifies a people's going forth quickly to repel an enemy, or the like, that has come upon them suddenly; and this meaning has become [conventionally regarded as] proper. (TA.) b2: فَزَعٌ signifies also The seeking, or demanding, aid, or succour: (Az, K, TA:) and the aiding, or succouring; (Az, S, O, K, TA;) this latter being likewise a signification of ↓ إِفْزَاعٌ: (S, O:) an ex. of the former word (S, O, TA) in the latter sense (O, TA) occurs in the saying of the Prophet to the Ansár, إِنَّكُمْ لَتَكْثُرُونَ عِنْدَ الفَزَعِ وَ تَقِلُّونَ عِنْدَ الطَّمَعِ [Verily ye are many on the occasion of aiding, or succouring, and ye are few on the occasion of coveting, or greed]; (S, O, TA;) or in this saying the implied meaning may be, on the occasion of men's betaking themselves to you in fear (عِنْدَ فَزَعِ النَّاسِ إِلَيْكُمْ) in order that ye may aid or succour them [which is virtually the same as their seeking your aid or succour]: (TA:) thus [it is said] فَزَعٌ has two contr. significations: (K:) and both of these significations are expressed by the verb فَزِعَ: (O:) you say فَزِعَ إِلَيْهِ and فَزِعَ مِنْهُ; (K in continuation of what has been last cited therefrom above, and TA; [app. meant to indicate that both of these phrases signify he sought, or demanded, aid, or succour, of him; and he aided, or succoured, him; or that the former phrase has the former signification; and the latter phrase, the latter signification; though accord. to the TK, both phrases have the former signification, and the former phrase has also the latter signification;]) but you should not say فَزَعَهُ, (K, TA,) i. e. like مَنَعَهُ: (TA:) [or] from الفَزَعُ as signifying “ fear,” or “ fright,” you say فَزِعْتُ

إِلَيْكَ and فَزِعْتُ مِنْكَ; [app. meant to indicate that the former phrase signifies I betook myself to thee in fear, which is a meaning thereof well known, and nearly agreeing with an explanation of the verb followed by إِلَيْهِ which will be found below in this paragraph; and that the latter phrase signifies I feared thee, or I was, or became, in fear, &c., of thee, the only meaning, of this phrase, for which I find any explicit authority, and one for which I have given three authorities in the first sentence of this art.;] but you should not say فَزِعْتُكَ: (S: [thus in my copies, فَزِعْتُكَ, not فَزَعْتُكَ:]) or فَزِعَ إِلَيْهِمْ signifies he sought, or demanded, of them, aid, or succour; and فَزَعَهُمْ and فَزِعَهُمْ signify he aided, or succoured, them, syn. أَغَاثَهُمْ [in the CK اَعانَهُمْ] and نَصَرَهُمْ, like ↓ أَفْزَعَهُمْ: (K, TA:) accord. to IB, فَزِعْتُهُ meaning أَغَثْتُهُ is originally فَزِعْتُ له [primarily signifying I feared, or became in fear &c., for him]; then the ل was dropped; for one says فَزِعْتُهُ and فَزِعْتُ لَهُ: (TA:) or فَزِعَ, like فَرِحَ, signifies اِنْتَصَرَ: (K: [thus in the copies of the K, and hence in the TA, app. a mistranscription for اِسْتَنْصَرَ, he sought, or demanded, aid, or aid against an enemy:]) and فَزِعَ إِلَيْهِ he betook himself, or had recourse, to him, or it, for refuge, protection, or preservation, (S, O, Msb, K, TA,) by reason of fear, or fright, (S,) and sought, or demanded, aid, or succour, by him, or it; whence, in a trad. respecting the eclipse of the sun, فَافْزَعُواإِلَى الصَّلَاة i. e. Then betake yourselves, &c., to prayer, and seek, or demand, aid, or succour, by it. (TA.) b3: فَزِعَ مِنْ نَوْمِهِ means He became roused from his sleep; (O, K;) because he who is roused is not free from some fear, or fright: occurring in a trad. in this sense. (O.) And one says, فَزِعْتُ بِمَجِىْءِ فُلَانٍ, meaning I prepared [or roused] myself by reason of the coming of such a one, by a change of state, or condition, like as the sleeper passes from the state of sleeping to that of waking. (TA.) A2: فَزَعَهُ in the phrase فَفَزَعَهُ ↓ فَازَعَهُ means He exceeded him in fear, or fright. (TA.) A3: فُزِعَ عَنْ قُلُوبِهِمْ: see the next paragraph.2 فزّعهُ: see 4. b2: [It also app. signifies He made a fearful event, or fearful events, to befall him: see its pass. part. n. below.] b3: فَزَّعَ عَنْهُ He removed from him fear, or fright: (O, in two places:) it is implied by the context in the K that عنه ↓ افزع has this meaning; but in the O and other lexicons it is فَزَّعَ. (TA.) And فُزِّعَ عَنْهُ, (S, K,) inf. n. تَفْزِيعٌ, (K,) Fear, or fright, was removed from him. (S, K.) It is said in the Kur [xxxiv. 22], حَتَّى إِذَافُزِّعَ عَنْ قُلُوبِهِمْ, meaning Until, when fear, or fright, shall be removed from their hearts: (S, O:) this is the common reading: another reading is فَزَّعَ, i. e. فَزَّعَ اللّٰهُ: and El-Hasan reads ↓ فُزِعَ: and he says that in this reading and the first, the prep. with its noun are [regarded as supplying the place of the agent and therefore virtually] in the nom. case, as in the phrase سِيرَ عَنِ البَلَدِ: (TA:) some read فُرِّغَ [q. v.]: (O and TA in art. فرغ:) and 'Eesà Ibn-'Omar is related to have read إِذَا افْرَنْقَعَ. (TA in art. فرقع.) 3 فازعهُ فَفَزَعَهُ [He vied with him in fear, or fright,] and he exceeded him therein. (TA. See 1, last sentence but one.) 4 افزعهُ, (Msb, K,) inf. n. إِفْزَاعٌ, (S, O,) He made him to fear, or to be afraid; frightened him; or terrified him; (S, * O, * Msb, K;) as also ↓ فزّعهُ, (S, O, Msb, K,) inf. n. تَفْزِيعٌ. (S, O.) And you say, يُفْزَعُ مِنْهُ [One is made to fear, or be afraid of, or is frightened, or terrified, at, it, or him], (S, O, K,) and مِنْ أَجْلِهِ [on account of him, or for the sake of him], (O, K,) and بِهِ [by him, or by means of him]. (O.) b2: [Hence,] He housed him from his sleep. (K, TA. [See 1, last quarter.]) b3: Also He aided, or succoured, him. (S, K.) See 1, former half; and again, in the latter half. b4: See also 2.5 تَفَزَّعَ see 1, first sentence.

فَزَعٌ Fear, or fright: (S, O, K:) originally (S) an inf. n.; but notwithstanding this, (S, * O, K,) sometimes, (S, O,) having a pl., which is أَفْزَاعٌ. (S, O, K.) b2: [And, as seems to be indicated by an explanation of مُفَزَّعٌ (q. v.), A fearful event: pl. as above.]

فَزِعٌ Fearing; being afraid or frightened or terrified; (Er-Rághib, MA, Msb, TA;) thus in a verse cited voce ظُنْبُوبٌ; (Er-Rághib, TA;) and ↓ مُفَازِعٌ is syn. therewith: (O, K:) and one says also ↓ رَجُلٌ فَازِعٌ, pl. فَزَعَةٌ; and ↓ مَفْزُوعٌ; meaning a man put in fear; made afraid; frightened, or terrified. (TA.) And In a state of disquiet, disturbance, or agitation: whence an extraordinary reading, of four readers, in the Kur xxviii. 9, [i. e.

فَزِعًا] for فَارِغًا, relating to the heart of the mother of Moses, meaning in a state of disquiet, &c., almost quitting its pericardium. (TA.) It has no broken pl.; its only pl. being فَزِعُونَ. (TA.) b2: Also Seeking, or demanding, aid, or succour; and Sgh thus explains it [in the O] as used in the verse above mentioned; but Er-Rághib says that this is an explanation of the intended meaning, not of the literal signification: (TA:) and it has also the contr. meaning, aiding, or succouring; thus being trans., though of the measure فَعِلٌ; but it may be altered from ↓ فَازِعٌ, like as حَذِرٌ is [said to be] altered from حَاذِرٌ. (IB, TA,) فَزْعَةٌ: see فَزَعَةٌ.

فُزْعَةٌ A man whom one is made to fear, of whom one is made afraid, or at whom one is frightened: (O, K:) [like مَفْزَعَةٌ as expl. by Lth and others:] and by whom, or by means of whom, one is made afraid, or frightened. (O.) فَزَعَةٌ sing. of فَزَعَات in the phrase فَزَعَاتُ الرُّوعِ [app. meaning The fears, or frights, of the heart]. (TA. [The sing., as well as the pl., is there said to be thus, بِالتَّحْرِيك; but if the former be, as I think it is, an inf. n. un., it should by rule be ↓ فَزْعَةٌ.]) فُزَعَةٌ One who fears men, or is frightened at them: (K:) or one who fears, or is frightened, much, or often; (O;) [and] so ↓ فَزَّاعَةٌ. (TA. [But see what next follows.]) فَزَّاعَةٌ One who makes men to fear, or frightens them, much, or often. (O, K.) See also فُزَعَةٌ.

فَازِغٌ: see فَزِعٌ, in two places.

مَفْزَعٌ i. q. مَلْجَأْ [as meaning A refuge, i. e. a place to which, or a person to whom, one betakes himself, or has recourse, for refuge, protection, or preservation,] (S, O, Msb, K, TA,) on the occasion of the befalling of an affliction or a calamity; (TA;) applied to a sing. and a pl. (S, O, K) and a dual (S, O) and a masc. and a fem.; (S, O, K;) one says, فُلَانٌ مَفْزَعٌ لِلنَّاسِ Such a one is a refuge to men when an event comes upon them suddenly, and هُمَامَفْزَعٌ لِلنَّاسِ, and هُمْ مَفْزَعٌ, &c.; (S, O;) and ↓ مَفْزَعَةٌ is the same in signification and in its applications; (K;) expl. by IF as signifying a place to which one who is in fear, or frightened, betakes himself, or has recourse, for refuge, protection, or preservation: (TA:) or مَفْزَعٌ signifies one of whom aid, or succour, is sought, or demanded: (K:) and ↓ مَفْزَعَةٌ, [a cause of fear or fright; being a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; i. e.] a thing that one is made to fear, or at which one is frightened; (S;) or a person whom one is made to fear, or at whom one is frightened; [like فُزْعَةٌ;] or on account of whom, or for the sake of whom, one is made to fear, or is frightened: (Lth, O, K:) you say, فُلَانٌ لَنَا مَفْزَعَةٌ [Such a one is to us a person whom we are made to fear, &c.], and in like manner you say of a female, and of a pl. number. (O.) مَفْزَعَةٌ: see the next preceding paragraph, in two places.

مُفَزَّعٌ Cowardly; (Fr, O, K;) as being made to fear, or to be frightened at, everything: (Fr, O:) and courageous; (Fr, O, K;) as being one the like of whom fearful events are made to befall (بِمِثْلِهِ تُنْزَلُ الأَفْزَاعُ). (Fr, O. [But what here follows suggests another reason, and I think a better, for the latter meaning.]) مُفَزَّعَةٌ applied by 'Amr Ibn-Maadee-Kerib as an epithet to his اِسْت, in replying to a threat of El-Ash-'ath, who had said to him, لَوْ دَنَوْتَ لَأُضَرِّطَنَّكَ, means Secure from being overcome by fear, or fright, and [therefore] not lax so as to break wind [in consequence of fear]; being from فَزَّعَ عَنْهُ meaning “ he removed fear, or fright, from him; ” or it may be for the same reason as that for which مُفَزَّعٌ is applied to a courageous man. (O.) مَفْزُوعٌ: see فَزِعٌ, first sentence.

مُفَازِعٌ: see فَزِعٌ, first sentence.

فحل

1 فَحَلَ الإِبِلَ, aor. ـَ [inf. n. فَحْلٌ,] He sent a male [meaning a stallion-camel] among the [she-] camels. (S, O, K.) The inf. n. فَحْلٌ [used alone] means The putting a he-camel among the she-camels. (KL.) b2: And فَحَلَ إِبِلَهُ فَحْلًا كَرِيمًا He chose for his [she-] camels a generous male [or stallion]; as also ↓ افتحل. (K.) b3: See also the next paragraph.4 افحلهُ, (S,) or افحلهُ فَحْلًا, (K, TA,) He gave to him, (S,) or lent to him, (K, TA,) a male [camel] (S, K, TA) to cover among his [she-] camels: (S, TA:) and accord. to Lh, فُلَانَا ↓ فَحَلَ بَعِيرًا and ↓ افتحلهُ signify he gave to such a one a he-camel; like افحلهُ. (TA.) 5 تفحّل He assumed, or affected, a likeness, or resemblance, to the فَحْل (S, O, K, TA) i. e. the male (TA) [or rather the manly]: and he affected the quality of the فَحْل [or manly] in clothing and in food, by making both to be coarse; (O, K, TA;) as did the chiefs of Syria to 'Omar, when he came thither; (O, TA;) i. e., they met him in their ordinary clothing, not having adorned themselves; [in consideration of his simple habits;] self-adornment being an affair of females and of effeminate men. (TA.) [See also its part. n., below.]8 إِفْتَحَلَ see 1: b2: and see also 4.10 الاِسْتِفْحَالُ signifies The practice of persons' giving to a man of big make, (O, K, TA,) and comely appearance, (O,) free access to their women, in order that he may beget among them the like of himself; which the unbelievers (عُلُوج, O, or أَعْلَاج, K) of Kábul do [or used to do] when seeing such a man, of the Arabs: (O, K, TA:) so Lth was told, and thus he has expl. the word, after saying that he errs who says اِسْتَفْحَلْنَا فَحْلًا لِدَوَابِّنَا [app. meaning We sought, or demanded, a stallion for our beasts]. (O, TA.) b2: استفحلت النَّخْلَةُ The palm-tree became a فُحَّال [or tree of which the spadix might be used for the purpose of fecundation]. (K. [See also the part. n., below.]) b3: And استفحل الأَمْرُ (tropical:) The affair, or case, became great, or formidable, (S, O, K, TA,) and hard, or difficult. (TA.) فَحْلٌ a word of well-known meaning, (S, O,) A male of animals (Mgh, Msb, K) of any kind, (Mgh, K,) [including mankind: and particularly a stallion: generally,] a male [or stallion] camel: (MA:) pl. [of mult.] فُحُولٌ (S, Mgh, O, Msb, K) and فِحَالٌ (S, Msb, K) and فُحُولَةٌ (Mgh, O, Msb, K) and فِحَالَةٌ (S, O, K) and [pl. of pauc.]

أَفْحُلٌ: (K:) and ↓ فَحِيلٌ signifies the same as فَحْلٌ; (Kr, TA;) and [particularly] a فَحْل of the camels. (S, O, TA.) b2: Hence الفَحْلُ is an appellation of (tropical:) Canopus (سُهَيْلٌ); because it is aloof from the other stars, like the فحل which, when he has covered, goes aloof from the [she-] camels: (S, O, K, TA:) or, as some say, it is so called because of its greatness. (TA.) b3: رَجُلٌ

↓ فَحِيلٌ means the same as فَحْلٌ [i. e. (assumed tropical:) A masculine, as opposed to an effeminate, man]. (K.) And ↓ اِمْرَأَةٌ فَحْلَةٌ means (assumed tropical:) A clamorous [or, app., masculine] woman. (S, O, K.) b4: فُحُولُ الشُّعَرَآءِ is an appellation applied to (assumed tropical:) The poets (O, K) who have overcome, (O,) or who overcome, (K,) in satirizing, those who have vied with them therein; (O, K;) like Jereer and El-Farezdak, (O, TA,) who used to be called فَحْلَا مُضَرَ: (TA:) and in like manner (tropical:) any one who, when he vies with a poet, is judged to have excelled him [is called a فَحْل]; (K, TA; [for فَضَلَ in the CK, I read فُضِّلَ, as in other copies of the K;]) like 'Alkameh Ibn-'Abadeh; (TA;) who was surnamed الفَحْلُ because he took to wife Umm-Jundab when Imrael-Keys divorced her on the occasion of her judging him [i. e. 'Alkameh] to have overcome him [Imra-el-Keys] in poetry. (S, O, K, TA.) b5: فَحْلٌ also means [app. (assumed tropical:) A vigorous orator: see هَادِرٌ. b6: And] (tropical:) A relater, reciter, or rehearser, by heart, [of poetry, and of traditions, or narratives learned, or heard, or received, from another or others;] syn. رَاوٍ: pl. فُحُولٌ: (K, TA:) so in the M. (TA.) b7: See also فُحَّالٌ, in three places. And see مُتَفَحِّلٌ. b8: And (tropical:) A mat that is made of the woven leaves of the palm-tree thus called, (Sh, * S, * O, * K, * TA,) i. e., of the palm-tree called فُحَّال: (S, O, K, TA:) pl. فُحُولٌ. (S, O, TA.) b9: And (assumed tropical:) Rain is thus called [in a verse of Et-Tirimmáh Ibn-El-Hakeem, being likened to the stallion-camel, because of its fertilizing the earth]. (Ham p. 110.) اِمْرَأَةٌ فَحْلَةٌ: see فَحْلٌ, former half.

فِحْلَةٌ The quality, or state, of being a فَحْل [or male; and particularly, of being a stallion: and also (assumed tropical:) masculineness, as a quality of a man, opposed to effeminacy: &c.]: (S, O, K:) and ↓ فُحُولَةٌ and ↓ فِحَالَةٌ [both of which are also pls. of فَحْلٌ] signify the same. (K.) [Hence,] بَعِيرٌ ذُو فِحْلَةٍ A camel fit, or meet, for being chosen as a stallion. (TA.) b2: Also, i. e. فِحْلَةٌ, with kesr, A man's choosing a فَحْل [i. e. stallion] for his beasts. (TA.) فَحِيلٌ: see فَحْلٌ, first sentence. b2: One says also فَحْلٌ فَحِيلٌ, meaning A generous stallioncamel, that begets generous offspring. (S, K. *) Er-Rá'ee says, كَانَتْ نَجَائِبَ مُنْذِرٍ وَمُحَرِّقٍ

أُمَّاتُهُنَّ وَطَرْقُهُنَّ فَحِيلَا [Their mothers were of the generous camels of Mundhir and Moharrik, and their compressing stallion was a generous one, a begetter of generous offspring]: (S [accord. to one of my copies], and TA:) [some copies of the S have نَجَائِبُ and أُمَّاتِهِنّ; and so has the O: but] IB says that the verse is correctly related as above. (TA.) b3: And كَبْشٌ فَحِيلٌ means A ram that resembles the فَحْل of camels in his excellence (K, TA) and his [comparative] greatness. (TA.) b4: See also فَحْلٌ again, third sentence.

فِحَالَةٌ: see فِحْلَةٌ.

فُحُولَةٌ: see فِحْلَةٌ.

فُحَّالٌ and ↓ فَحْلٌ The male palm-tree, (S, Mgh, O, Msb, K, TA,) by means of which the fruitbearing palm-trees are fecundated, (S, * Mgh, * Msb, TA,) and which, when they are on the windward side of the latter trees, fecundate these: (TA:) [see what follows:] only the former word is mentioned [in this sense] by Lth; and ISd says, (TA,) the former word is used peculiarly as applied to the male palm-tree: (K, * TA:) AHn cites AA as saying that ↓ فَحْلٌ is not said except of that which has life, and Aboo-Nasr says the like; but AHn adds that people in general disagree from them as to this: (TA:) the pl. of فُحَّالٌ is فَحَاحِيلُ; (S, Mgh, Msb, K;) and the pl. of ↓ فَحْلٌ is فُحُولٌ (S, Mgh, O, Msb) and فُحُولَةٌ (Mgh, Msb) and فِحَالٌ; (Msb;) of the first of which pls. of فَحْلٌ, the following saying, (S, O, Msb, TA,) of Oheihah Ibn-El-Juláh, (O, TA,) presents an ex.: تَأَبَّرِى يَا خَيْرَةَ الفَسِيلِ تَأَبَّرِى مِنْ حَنَذٍ فَشُولِى

إِذْ ضَنَّ أَهْلُ النَّخْلِ بِالفُحُولِ [Receive thou fecundation, O best of young palmtrees: receive thou fecundation from Hanadh, and show that thou hast received it: (فَشُولِى being from شَالَتْ بِذَنَبِهَا said of a she-camel, meaning “ she raised her tail, showing thereby that she was pregnant: ”) since the palm-owners have been niggardly of the spadixes of the male palm-trees]: (S, O, Msb, TA:) the meaning is, that the people of Hanadh were niggardly of the spadixes of their [male] palm-trees, and the east wind blew at the time of the fecundation upon the male trees, bearing off [the pollen of] their spadixes and casting it upon the female trees, so that it served for fecundation: Hanadh is a place about four miles from El-Medeeneh: and it is said to be the town of Oheihah: or to be a water belonging to Suleym and Muzeyneh. (Msb.) شَجَرٌ مُتَفَحِّلٌ (tropical:) Trees that do not bear fruit; like the ↓ فَحْل: (Ibn-'Abbád, A, O, TA:) that become barren. (A, TA.) [See also what follows.]

نَخْلَةٌ مُسْتَفْحِلَةٌ (assumed tropical:) A palm-tree that does not bear fruit. (Lh, TA.) [See also what next precedes: and see 10.]

فيل

1 فَالَ رَأْيُهُ, aor. ـِ (S, M, O, K,) inf. n. فُيُولَةٌ, (S,) thus in some copies of the K and in the A, (TA,) or فَيْلُولَةٌ, (M, O,) thus in other copies of the K, (TA,) and فَيَالَةٌ, thus in the O, but in the copies of the K فَيْلَة, (TA,) His judgment, or opinion, was weak, (S, M, O, K,) and erroneous; (M, K;) as also ↓ تفيّل; (M, Z, K, TA;) and [in like manner] فِى رَأْيِهِ ↓ فَيَّلَ [not فُيِّلَ] he was incorrect in his judgment, or opinion; and ↓ فَيَّلُوا occurs in a trad. as meaning فال رَأْيُهُمْ: (TA:) [and فَالَ alone, said of a man, signifies the same as فال رَأْيُهُ, as is shown by a verse of El-Kumeyt cited in the T and M and O and TA: but it seems from what here follows (taken from a passage unconnected with the foregoing) that the first and third of what are mentioned above as inf. ns. are regarded by some as simple substs.:] and one says, ↓ فِى رَأْيِهِ فَيَالَةٌ, (T, M, K, TA,) the last word like سَحَابَةٌ, (TA, [in the CK, erroneously, فى رِوَايَةٍ فِيَالَةٌ,]) and ↓ فُيُولَةٌ, (M, K, TA,) meaning [In his judgment, or opinion, is] a weakness. (TA.) A2: And فال signifies also He (a man) magnified himself, and became like the elephant (الفِيل); or he showed a morose aspect: (TA:) [or it may so signify: IAar cites the following verse: مِنَ النَّاسِ أَقْوَامٌ إِذَا صَادَفُوا الغِنَى

تَوَلَّوْا وَفَالُوا لِلصَّدِيقِ وَفَخَّمُوا which may mean [Of mankind are folks who, when they find riches, turn the back, and] magnify themselves and become like the elephant [to the friend, and aggrandize themselves] or show a morose aspect to the friend [&c.]; for the elephant is morose in aspect. (M.) 2 فيّل رَأْيَهُ, (S, M, K,) inf. n. تَفْيِيلٌ, He declared [or esteemed] his judgment, or opinion, to be weak, (S.) or bad, and erroneous. (M, K.) Umeiyeh Ibn Abee-'Áïdh says, فَلَوْ غَيْرَهَا مِنْ وُلْدِ كَعْبِ بْنِ كَاهِلٍ

مَدَحْتَ بِقَوْلٍ صَادِقٍ لَمْ تُفَيَّلِ meaning لَمْ يُفَيَّلْ رَأْيُكَ (SKr, M) i. e. [But hadst thou praised other than her, of the children of Kaab Ibn-Káhil, with a true saying,] thy judgment, or opinion, would not have been declared weak. (SKr.) b2: See also 1, in two places.3 فَايَلَ, [inf. n. مُفَايَلَةٌ and فِيَالٌ, (see الفَيَالُ below,)] He played [at the game called الفَيَال: see its part. n. below]. (O.) 5 تفيّل: see 1.

A2: Also He (a man, K, [or a camel, as is indicated in the O,]) became fat, (O, K,) as though he were a فِيل [or an elephant]. (O.) [See also 10.] b2: And, said of youth, or young manhood, (الشَّبَاب,) It increased, (Lth, T, M, O, K,) and became in its prime and fulness. (Lth, T, O.) b3: And, said of herbage, It became tall, and full-grown; or became of its full height, and blossomed. (Th, M, K.) 10 اِسْتَفْيَلَ He (a camel) became like the فِيل [or elephant] (M, K, TA) in bigness: (TA:) mentioned by IJ among the class of اسْتَحْوَذَ and the like: part. n. مُسْتَفْيِلٌ. (M.) [See also 5.]

فَالٌ: see فِيلٌ, latter half: A2: and the paragraph commencing with فَائِلُ الرَّأْىِ, near its end: A3: and see also فَأْلٌ, in art. فأل.

فَيْلٌ: see the paragraph here following.

فِيلُ [The elephant; Pers\. پيل;] a certain animal, (TA,) well known: pl. [of pauc.] أَفْيَالٌ and [of mult.] فُيُولٌ and فِيَلَةٌ; (S, M, O, Msb, K;) not أَفْيِلَةٌ: (ISk, S, O, Msb:) accord. to Sb.

فِيلٌ may be originally of the measure فُعْلٌ, (S, M, O,) pronounced with kesr because of the ى, like as they said أَبْيَضُ and بيضٌ; but Akh says, this is not the case in the sing, but only in the pl.: (S, O:) fem. with ة. (M, K) b2: Hence, لَيْلَةٌ مِثْلُ لَوْنِ الفِيلِ [lit. A night like the colour of the elephant;] meaning a night that is black. (M, TA,) and dust-coloured; (M;) in which one knows not the right course to pursue: the colours of the فيل being of this kind. (M, TA.) b3: [Hence, also, دَآءُ الفِيلِ The disease called by us the tumid Barbadoes leg; because the leg of the patient resembles that of the elephant by reason of its enormously-swollen state: not (as some have supposed it to be) elephantiasis; this latter being termed جُذَام (q. v.) [b4: And hence, likewise, used as an epithet,] فِيلٌ signifies also (tropical:) Heavy [or dull]; and low, ignoble, or mean. (K, TA.) b5: And one says رَجُلٌ فِيلُ الرَّأْىِ, meaning A man weak in respect of judgment, or opinion; (T, S, M, O, K;) and so ↓ فِيْلُهُ; (M, K;) and ↓ فَائِلُهُ: (T, M, O, K;) and ↓ فَيِّلُهُ, (ISk, T, S, M, O, K,) of the measure فَيْعِل; (O:) and ↓ فَالُهُ, (T, M, O, K,) and فَالٌ alone. (S, K.) meaning weak in respect of judgment, or opinion; (T, S, M, O, K;) erring in insight: (S:) pl. of the first] أَفْيَالٌ: (S, M, O, K:) but AO says, the ↓ فَائِل is one who, inspecting, forms an opinion and errs; if he err after examining a horse in all its states or conditions and forming an opinion respecting it from his inspection, [not while doing so,] he is not reckoned to be فائل. (TA.) الفَيَالُ and الفِيَالُ, (Lth, T, M, O, K) the former a subst, and the latter an inf. n. [of 3], (Lth, T, O,) and ↓ المُفَايَلَةُ [which is likewise an inf. n. of 3], (M, K,) A certain game, (Lth, T, M, O, K,) well known, (O,) of the children, (T,) or of the youths, or young men, of the Arabs (M, K) of the desert, (M,) with earth, or dust: (Lth, T, M, O:) a thing is hidden in earth, or dust, which is then divided (T, M) into two portions; then the hider says to his companion, In which of them twain is it? (T;) and if he [who is thus questioned] mistake, the hider says to him فَالَ رَأْيُكَ: (T, M, * K; *) ISk termed it الفِئَالُ, with ء; (O;) and it has been mentioned before in art. فأل: (T, O, K:) accord. to some, (TA,) this game is called الطَّبَنُ and السُدَّرُ. (T, TA. [But see the former of these two words.]) فَيَالَةٌ: see the first paragraph.

فُيُولَةٌ: see the first paragraph.

فَيِّلُ اللَّحْمِ A man having much flesh: (T, O, * K:) some pronounce it with ء, (T, O,) saying فَيأَل, (T,) or فَئِل; (O;) both mentioned before [in art. فأل]. (TA.) b2: فَيِّلُ الرَّأْىِ: see فِيلٌ, latter half.

فَيِّالٌ The attendant, or master, (S, M, O, Msb, K,) or the keeper, or driver, (MA, KL,) of the فِيل [or elephant], (S, MA, O, Msb, KL,) or of the فِيلَة. (So in the M and K.) فَائِلُ الرَّأْىِ: see فِيلٌ, latter half, in two places.

A2: الفَائِلُ [as a subst.] signifies The flesh that is upon the خُرْبَة, (S, O,) or خُرْب, (K, [in the M, accord. to the TT, حرف, app. a mistranscription,]) of the وَرِك; (S, M, O, K;) [which, I think, will be plainly seen from what follows to mean the flesh that is upon the sacro-ischiatic foramen; though خُرْبَةُ الوَرِكِ and خُرْبُ الوَرِكِ are said in the TA, in art. خرب, to mean “ the hole where the head of the thigh-bone is inserted; ”] so says A 'Obeyd: (S, O:) or, (S, M, O, K,) as some say, so adds A 'Obeyd, (S, O,) a certain vein (T, S, M, O, K) in the خُرْبَة of the وَرِك, descending into the leg, (T,) or in the thigh: (S, O:) As says, in “ the Book of the Horse,” in the وَرِك is the خُرْبَة, which is a نُقْرَة wherein is flesh, no bone being in it; and in that نُقْرَة is the فَائِل, and there is no bone between the said نقرة and the belly, but only skin and flesh; (T, * S, O;) and he cites the saying of El-Aashà, قَدْ نَخْضِبُ العَيْرَ فِى مَكْنُونِ فَائِلِهِ وَقَدْ يَشِيطُ عَلَى أَرْمَاحِنَا البَطَلُ [Oft we stain the ridge of the spear-head in what is concealed in the interior of his فائل, and oft the man of valour dies by means of our spears]; مَكْنُونُ الفَائِلِ means his blood: he says [by implication], we are skilful in respect of the place of piercing: (S, O:) but As said مِنْ in the place of فِى; and AA, قَدْ نَطْعُنُ; which has been pronounced to be wrong: (O:) or the فَائِلَانِ, (T, M,) or the ↓ فَائِلَتَانِ, (so in the K, [app. a mistranscription,]) are two veins entering into the interior parts of the thighs (T, M, K,) in the hinder parts thereof; (M, K;) and they adduce as an evidence thereof the verse of El-Aashà cited above, saying that the epithet مكنون would not have been used if the فائل were not a vein; but others say that [the poet meant that] he made the spear-head to become concealed in the furthest part of the flesh; and if the فائل were a vein, it would not have been mentioned as it has been in a phrase of Imra-el-Keys which will be cited in what follows: (M:) [hence it is said,] or they are two portions of flesh [between which is the lower part of the os sacrum, i. e.] the lower parts of which are upon the صَلَوَان [dual of صَلًا], from the region of the lower portions of the حَجَبَتَانِ to the عَجْب, bordering upon the عُصْعُص on either side, descending in the two sides of the two thighs; [so in a human being,] and thus in the horse: (M, K: [for the meanings of the words that I have here left untranslated, I must refer to their several proper arts.; as they are variously explained:]) ↓ الفَالُ is a dial. var. of الفَائِلُ; (M, K, TA;) which is expl. by Sgh [in the O] as meaning a certain vein issuing from the فَوَّارَة of the وَرِك [i. e. from the sacro-ischiatic foramen]: (TA:) [but the assertion that الفال is a dial. var. of الفائل seems to be founded only upon what here follows:] Imra-el-Keys says, [describing a horse,] لَهُ حَجَبَاتٌ مُشْرِفَاتٌ عَلَى الفَالِ (S, M; or على الفَالِى, as in the O and TA;) [i. e. He has edges of the haunch-bones projecting above, or beyond, the فائل; for] he means على فَائِلِ, having altered the latter word by transposition. (T, S, O, TA.) فَائِلَةٌ: see its dual in the next preceding paragraph, near the middle.

أَفْيَلُ [More, and most, weak, or erroneous; relating to a judgment, or an opinion]. أَفْيَلُ مِنَ الرَّأْىِ الدَّبَرِىِّ is a prov., meaning [More weak] than an opinion that is given after the affair [to which it relates] has passed. (Meyd.) مُفَايِلٌ [in the S and O in art. فأل, with ء, i. e. مُفَائِلٌ,] Playing at the game called الفَيَالُ. (M, O.) المُفَايَلَةُ expl. as a subst.: see الفَيَالُ.

مَفْيُولَآء [a quasi-pl. n. (like مَشْيُوخَآءُ &c.), but one of which the sing. (if it have one) is not mentioned,] The young ones of the فِيل [or elephant]. (O, K.) مُسْتَفْيِلٌ part. n. of 10, q. v. (M.)

فخم

1 فَخُمَ, aor. ـُ (S, M, K, &c.,) inf. n. فَخَامَةٌ, (S, &c.,) He (a man, S) was, or became, large, big, bulky, or thick. (S, M, K, &c.) b2: And He was, or became, great in respect of estimation, rank, or quality. (So accord. to an explanation of the inf. n. in the KL [agreeably with an explanation of the epithet فَخْمٌ].) See also مُفَخَّمٌ, below. b3: And one says also فَخُمَ الأَمْرُ [meaning Great in estimation is the thing or affair or event or case!]. (K in art. بخ, in which see بَخْ.) 2 تَفْخِيمٌ is syn. with تَعْظِيمٌ [as signifying The magnifying a man, honouring him, or treating him with respect or reverence or veneration]: (S, K, TA:) one says, أَتَيْنَا فُلَانًا فَفَخَّمْنَاهُ meaning [We came to such a one] and we magnified him, or honoured him, and paid him high respect: and ↓ تفخّمهُ signifies [the same as فخّمهُ, i. e.] He magnified him, or honoured him, &c.; syn. أَجَلَّهُ, and عَظَّمَهُ. (TA.) b2: تَفْخِيمُ الحَرْفِ is the contr. of إِمَالَتُهُ [i. e. it signifies The pronouncing of the word with the broad sound of the lengthened fet-h (approaching to the sound of “ a ” in our word “ ball ”)]: (S:) [and also with a full sound of the letter ل:] or التَّفْخِيمُ is the abstaining from الإِمَالَة; (K, and Kull p. 127;) and the contr. of التَّرْقِيقُ; i. e. i. q. التَّغْلِيظُ; and signifies the inclining of ا towards the place of utterance of و, as in the word الصَّلَوةُ; and the uttering of ل from the lower part of the tongue [i. e. with the tongue turned up], as in the word اَللّٰه [i. e. in the word اللّٰه not immediately preceded by a kesreh]: (Kull ubi suprà:) it is [predominantly] peculiar to the people of El-Hijáz, like as الامالة is to the tribe of Temeem. (TA.) A2: See also what next follows.5 تَفَخَّمَ [تفخّم signifies He magnified, or aggrandized, himself; as is shown by a verse cited in the first paragraph of art. فيل; in which verse it is said in the M that ↓ فَخَّمُوا means تَفَخَّمُوا.

A2: And it is also trans., like 2:] see 2, first sentence.

فَخْمٌ [seems to signify primarily Large, big, bulky, or thick. And hence,] A man having much flesh in the balls, or elevated parts, of the cheeks. (TA.) b2: [And predominantly,] Great in estimation, rank, or quality; (S, K, TA;) applied to a man: (S, TA:) pl. فِخَامٌ: the fem. is فَخْمَةٌ. (TA.) And it is likewise applied to حَسَب [or grounds of pretension to respect or honour]. (TA.) b3: And to speech, or diction, (مَنْطِق,) meaning Strong; sound, or correct; or chaste, clear, or eloquent, and comprehensive; syn. جَزْلٌ. (S, K.) فَخْمَةٌ fem. of فَخْمٌ [q. v.]. (TA.) b2: And A great army or military force. (TA.) فُخَمِيَّةٌ, like جُهَنِيَّةٌ, (so in the JK, K, and TA, [in the CK and my MS. copy of the K فُخَيْمَة, like جُهَيْنَة,]) Self-magnification, pride, or haughtiness, and assumption of superiority. (JK, K, TA.) فَيْخَمَانٌ A person of authority, (TA,) one held in honour, from whose judgment events are made to proceed, and without whom no affair is decided. (K, TA. [In the explanation of this word in the CK, يَصْدُرُ is a mistranscription for يُصْدَرُ.]) أَفْخَمُ i. q. أَعْظَمُ [as meaning Most, or very, great in estimation, rank, or quality; applied to a man]. (TA.) مُفَخَّمٌ, occurring in a trad., as an epithet applied to the Prophet, means Magnified, honoured, or regarded with respect or reverence or veneration, in the minds and the eyes [of others: and so it means when applied in a general manner]: not largeness in his bodily make: or, as some say, it means [characterized by] ↓ فَخَامَة in his face, [i. e.] its nobleness, and fulness, with beauty, or comeliness, and a quality inspiring reverence or veneration. (TA.)

ليت

1 لَاتَهُ, aor. ـي (inf. n. لَيْتٌ, S,) as also لَاتَةُ, aor. ـُ or لَاتَهُ عَنْ وَجْهِهِ; as also ↓ أَلَاتَهُ; (and أَلَتَهُ; S, K, art. أَلت;) He withheld him, or restrained him, and turned him, or averted him, from his course, purpose, or object. (S, K.) The Rájiz says, وَلَيْلَةٍ ذَاتِ دُجًا سَرَيْتُ وَلَمْ يَلِتْنِى عَنْ سُرَاهَا لَيْتُ [During many a dark night (or many a rainy, or wet, night, accord. to the reading in the TA, namely ذات نَدًى) have I journeyed;] and no hindrance hindered me from journeying during it: (S:) or the meaning is b2: and no averting thing averted me, &c.; لَيْتُ being put for لَائِتُ: or, nothing made me to repent, and say, لَيْتَنِى

مَا سَرَيْتُهَا Would that I had not journeyed during it! or, no deficiency, nor any impotence, averted me, &c., accord. to the T. (TA.) b3: لَاتَهُ حَقَّهُ, aor. ـِ inf. n. لَيْتٌ; and ↓ أَلَاتَهُ; but the former is the more approved; as also أَلَاتَهُ and أَلِتهُ; He diminished unto him his due, or right: [or defrauded him of part thereof.]. (TA.) It is said in the Kur, [xlix. 14,] لَايَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا He will not diminish unto you, nor defraud you of, aught [of the reward] of your works. (Fr, Zj.) b4: مَا أَلَانَهُ شَيْئًا; as also مَا أَلَتَهُ (and مَا أَلتَهُ; TA;) He did not diminish unto him aught. (Fr, S, K.) In مَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَىْءٍ, in the Kur, [lii. 21, q. v. in art. ألت.] the verb may be from أَلَتَ or from أَلَاتَ. (TA.) b5: الحَقَّ ↓ بِتُّ أُلِيتُ in a verse of 'Orweh Ibn-El-Ward, signifies أُحِيلُهُ and أُصْرِفُهُ [I passed the night putting away (from my mind the thought of) death: the poet having just before mentioned the death of certain of his camels]. (Sh, L.) b6: In the following saying, الحَمْدُ لِلّٰهِ الَّذِى لَا يُفَاتُ وَلَا يَلَاتُ وَلَا تَشْتَبِهُ عَلَيْهِ الأَصْوَاتُ [Praise be to God, whom nothing will escape, (lit., who will not be escaped, see Kur xxxiv. 50, and 1 in art. فوت,) and —, and to whom voices will not be confused, or undistinguishable, one from another!], لا يلات is from أَلَاتَ, a dial. var. of لَاتَ, aor. ـي in the sense of نَقَصَ, and signifies unto whom one cannot diminish [aught that is his due], and whom prayer cannot be hindered from reaching: so accord. to IAar: or, accord. to Khálid Ibn Jembeh, upon whom nothing that any one saith can have any power; (expl. by لا يأخد فيه قول قائل;) i. e., who obeyeth no one. (L.) b7: لَاتَ شَيْاً, aor. ـِ He concealed a thing that he knew, and told, or narrated, something different from it. (TA, art. لوث, q. v.) b8: لَاتَهُ, aor. ـِ inf. n. لَيْتٌ, He expressed to him the news, or information, obscurely, or enigmatically, or obscured it to him, or concealed it from him: so accord. to As, and the like is said in the L: but accord. to some, the verb is لَاتَهُ, aor. ـُ q. v., in art. لوت. (TA, art. لوت) b9: وَلَاتَ حِينَ مَنَاصٍ, occurring in the Kur, [xxxviii. 2,] (S,) [there meaning, accord. to the general opinion, When (it, or the time,) was not a time of flight: in other cases, and (it, or the time,) is, or was, not a time of flight]. لات is here likened to لَيْسَ; and the name of the agent is understood. (S, K.) So says Akh, accord. to J; but this is the opinion of Sb: so in the margin of some copies of the S. (TA.) Or لات is originally لا; and the ت is added, as in ثُمَّتَ [in the CK, ثَمَّت,] (El-Muärrij, S, K,) and رُبَّتَ. (El-Muärrij, S.) b10: With respect to the proper meaning and etymology of لات there are four opinions. First, that it is a single word, a verb in the pret. tense: and some say, that it is originally لَاتَ in the sense of نَقَصَ, and afterwards used as a negative, like قَلَّ: so says Aboo-Dharr El-Khushanee, in his Expos. of the Book of Sb: others, that it is originally لَيِسَ; that its س is changed into ت, and then the ى into ا, because it is movent and preceded by fet-hah: so says Abu-r-Rabeea. Second, that it is two words, the negative لا, with the fem. ت, added to make the word fem., as say IHsh and Er-Radee, or to render the negation more intensive, as is said in the Expos. of the Katr by the author of the latter work: and this is the general opinion. Third, that it is an independent word, not originally ليس nor لا; as related by the sheykh Aboo-Is- hák Esh-Shátibee alone. Fourth, that it is a word and a part of a word, namely the negative لا, and ت prefixed to حين; which opinion is ascribed to A'Obeyd [as is mentioned in the S] and Ibn-El-Taráweh: the former of whom argues in favour of this opinion from the fact that ت is found so prefixed in Othmán's copy of the Kur-án; but this is no proof, because there are found in the writing of that copy things at variance with analogy. (TA.) تَحِينَ [however] occurs, without لات, in the following verse of Aboo-Wejzeh: العَاطِفُونَ تَحِينَ مَا مِنْ عَاطِفٍ

وَالمُطْعِمُونَ زَمَانَ أَيْنَ المُطْعِمُ [The persons who act affectionately in the time when there is none (other) that acts affectionately; and the feeders in the time when (it is said) Where is the feeder?] (S.) The general opinion is favoured by the following facts: that لات is pronounced in a case of pause لَاتْ and لَاهْ: that it is written separately from حين: and that it is sometimes written لَاتِ, with kesreh to the ت, as is mentioned by Z, agreeably with the fundamental rule with respect to the concurrence of two quiescent letters [when followed by a conjunctive ا]; whereas, were it a verb in the pret. tense, there would be no reason for its being written with kesreh: it is also written لَاتُ, with dammeh to the ت: and both these variations occur in readings of the Kur-án: but لَاتَ, with fet-hah to the ت, is the most common. (TA.) b11: With respect to its government there are also four opinions. First, that it has no government: that if a noun in the nom. case follow it, it is put in that case as an inchoative of which [as is mentioned in the S] the enunciative is suppressed; and that if a noun in the acc. case follow it, it is put in that case as an objective complement of a verb suppressed; which is the opinion of Akh; the meaning of لات حين مناص being, in the former case, لاحِينُ مَنَاصٍ كَائِنٌ لَهُمْ [A place of flight not existing for them; which does not imply that there was none for others; as لا here has the force of a particular, not a general, negation]; and in the latter case, the meaning being, لَا أَرَى حِينَ مَنَاصٍ [I see not a time of flight]. Second, that it governs in the same manner as إِنَّ; which is another opinion of Akh and the Koofees. Third, that it is a particle governing the gen. case; an opinion ascribed to Fr by Er-Radee and IHsh and others. Fourth, that it governs like لَيْسَ; and this is the general opinion; but IHsh restricts it by two conditions; that the two nouns which it governs must be significant of time, and that one of them must be suppressed. (TA.) [It is generally the subject, rarely the predicate, that is suppressed.] b12: لات [when it has grammatical government] does not occur without حين [or, as many say, some word syn. therewith, as وَقْت, &c.]. (S, K.) So says Akh, accord. to J; but this is the assertion of Sb; because the latter holds it to have the same government as ليس; whereas Akh assigns to it no government [as explained above]. (IB.) But [it is said that]

حين is sometimes suppressed, (in poetry, S, [or in prose,]) though meant to be understood; as in the following saying of Mázin Ibn-Málik, [respecting 'Abd-Shems, surnamed Makrooa, the son of Saad the son of Zeyd-Menáh the son of Temeem, and respecting Heyjumáneh the daughter of El-'Ambar the son of 'Amr the son of Temeem, (S, art. قرع,) who was enamoured of Makrooa,] وَحَنَّتْ وَلَاتَ هَنَّتْ وَأَنَّى لَكِ مَقْرُوعٌ [And she conceived a longing desire; but it was not a time for her conceiving such a desire. and how (O Heyjumáneh) should Makrooa be thine? See Freytag, Arab. Prov. i. 343 and ii. 525.] (S, K.) This, however, is said to be not poetry but a prose-example. (TA.) Moreover, it is observed, that لات, in this instance, has no government, and that a word signifying time is not meant to be understood after it: [so that the meaning is, And she conceived a longing desire, but it was as though she did not conceive such a desire:] (MF.) for when لات has government, the subject and predicate cannot both be suppressed. (AHei, MF.) 4 أَلْيَتَ see 1.

لَيْتَ a word denoting a wish [signifying Would that —; I wish that —;] (S, K;) generally relating to a thing that is impossible; rarely to a thing that is possible: (IHsh, K:) governing the subject in the acc. case, and the predicate in the nom. case, (S, K,) like كَأَنَّ (or [rather] إِنَّ, MF) and its coordinates, because it resembles verbs in their force as words, [being composed of at least three letters, and the last being meftoohah,] and in their admitting most of the pronouns as affixes, and in their meanings. (S.) Ex. لَيْتَ زَيْدًا ذَاهِبٌ [Would that Zeyd were going;] (S;) and لَيْتَنِى فَعَلْتُ كَذَا وَكَذَا [Would that I had done so and so.] (TA.) You say لَيْتِى as well as لَيْتَنِى, (S, K,) like لَعَلِّى and لَعَلَّنِى, and إِنِّى and إِنَّنِى: (S:) but ليتنى is more common than ليتى; whereas لعلّنى is less common than لعلّى. (TA.) Youalso say يَا لَيْتَ O, would that —;.] As to the saying of the poet, يَا لَيْتَ أَيَّامَ الصِّبَا رَوَاجِعَا meaning لَنَا رَوَاجِعَ, [O, would that the days of youth were returning (to us)!] رواجع is put in the acc. case therein as a word descriptive of state: (S:) or it is governed in the acc. case by a verb understood, as أَقْبَلَتْ, or عَادَتْ, or some other verb suitable to the meaning: so says Sb: (TA:) or ليت in the above verse may be used in the manner of وَجَدْتُ, [see below], (S,) for ليت is sometimes used in the manner of وَجَدْتُ [I found], (Fr, S, K,) in government, not in meaning, (MF,) as related by the grammarians on the authority of certain of the Arabs, so that it is doubly transitive, and used in the manner of verbs: (S:) you say, لَيْتَ زَيْدًا شَاخِصًا [Would that Zeyd were going away, &c.]: (S, K:) this is done to give intensiveness: one says, for this purpose, لَيْتَ زَيْدًا قَائِمًا (Would that Zeyd were standing) putting both the subject and the predicate in the acc. case. (Msb.) b2: لَيْتَمَا: see De Sacy's Gr. Ar. ii. 63. b3: See also an ex. of ليت as a subst. voce سَوْفَ.

لِيتٌ The side of the neck: (S, K:) or the ليتَانِ are the lower parts of the two sides of the neck, upon which the earrings hang down, behind the two projections of the jaw-bones that are beneath the ear: or the parts of the neck beneath the earrings: or the places upon which the cuppinginstrument is applied; المَحْجَمَتَانِ: pl. أَلْيَاتٌ and ليتة [but whether the latter be لِيتَةٌ or لِيَتَةٌ is not shown]. (TA.) b2: أَصْغَى لِيتًا He inclined the side of his neck. (TA, from a trad.)

ليس

1 لَيْسَ a word denoting negation: (S, A, K:) it is a verb in the pret. tense, (S, A, K, Mughnee,) having no other tense, (Sb, S, M, Msb, Mughnee,) nor a part. n. nor an inf. n.; (Sb, M, Msb; *) of the measure فَعِلَ; (Mughnee;) originally لَيِسَ, from which it is contracted by the suppression of a vowel, (Sb, * S, M, * K, Mughnee, *) being found difficult of pronunciation, (S,) [i. e.,] to render it easy to pronounce, (K,) like عَلْمَ for عَلِمَ, (Sb, M,) the ى not being changed into ا (Sb, S, M) because it is imperfectly inflected, being used in the pret. form for the present, (S,) [i. e.,] because it has no future, nor part. n., nor inf. n., nor derivation, wherefore, not being perfectly inflected like its coordinates, it is made like that which is not a verb, as لَيْتَ: (Sb, M:) what shows it to be a verb, (S, Mughnee,) not a particle occupying the place of مَا, as Ibn-Es-Sarráj and some others after him have asserted, (Mughnee,) though not perfectly inflected like [other] verbs, (S,) is their saying لَسْتَ and لَسْتُمَا (S, Mughnee) and لَسْتُمْ (S) and لَيْسَا and لَيْسُوا and لَيْسَتْ [&c.], (Mughnee,) like as they say ضَرَبْتَ and ضَرَبْتُمَا and ضَرَبْتُمْ [&c.]: (S:) we have not determined its measure to be فَعَلَ, because this is not contracted; nor فَعُلَ, because there is no verb of this measure with ى for its medial radical letter, except هَيُؤَ; but لُسْتَ has been heard; so, accord. to this form, it may be like هَيُؤَ: (Mughnee:) the Benoo-Dabbeh say لُسْتُ and لُسْنَا in the sense of لَسْتُ and لَسْنَا; and some of them say لِسْتُ: (TA, art. لوس:) but Sb says, that the Arabs did not say لِسْتَ, like as they said خِفْتَ, because ليس is not perfectly inflected like [other] verbs. (M.) [There is also another opinion respecting its origin, which will be mentioned in the course of this article.] It [is generally a particular (not a universal) negative, and] denotes the negation of a thing at the present time; (M, Mughnee;) [i. e.] it denotes [thus] the negation of its predicate: (Msb:) and has the same government as the verbكَانَ and its coordinates; (S;) governing the subject in the nom., and the predicate in the accus.: (S, Mughnee:) as when you say, لَيْسَ زَيْدٌ قَائِمًا [Zeyd is not a person standing]: (Msb:) and by means of the context, it denotes the negation of a thing at a time not the present; as in the saying of El-Aashà [respecting Mohammad], لَهُ نَافِلَاتٌ مَا يُغِبُّ نَوَالُهَا وَلَيْسَ عَطَآءُ اليَوْمِ مَانِعَهُ غَدَا [He has bounties the bestowing of which is not on alternate days; and the giving of to-day will not be a preventer of it to-morrow]; and [sometimes when it is followed by a verb, as] in the saying, لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ [God has not created the like of him, or it.] (Mughnee.) But it differs from its coordinates in that the prep. بِ may be prefixed to its predicate: as in the saying, لَيْسَ زَيْدٌ بِمُنْطَلِقٍ [Zeyd is not going away]; the ب being a means of the verb's being trans., and also corroborative of the negation: and one may optionally not introduce it, because one may do without the corroborative, and because some verbs are trans. sometimes by means of a prep. and sometimes without a prep., as اِشْتَقْتُكَ and اِشْتَقْتُ إِلَيْكَ. (S.) It also differs from its coordinates in that its predicate may not be put before it: for you may say مُحْسِنًا كَانَ زَيْدٌ, but not مُحْسِنًا لَيْسَ زَيْدٌ: (S:) or some allow this latter; but others disallow it. (Ibn-'Akeel on the Alfeeyeh, section on كان and its coordinates.) It is also used as an exceptive particle, (S, M, Mughnee,) in the place of إِلَّا; (S, Mughnee;) in which case [also] its subject [which is understood] is in the nom. case, and its predicate in the accus.: (S:) you say, جَآءَنِى

القَوْمُ لَيْسَ زَيْدًا [The company of men came to me, except Zeyd]; as though you said, لَيْسَ الجَائِى

زَيْدًا. (S, M: but in the latter, instead of جاءنى, we find أَتَى; and instead of الجائى, we find الآتِى.) You may also say, جَآءَنِى القَوْمُ لَيْسَكَ [The company of men came to me, excepting thee]; but the separate pronoun, إِيَّاكَ, is here better. (S.) When the predicate after it is connected with إِلَّا, as in the ex. here next following, Benoo-Temeem make it in the nom. case: thus they say, لَيْسَ الطِّيبُ إِلَّا المِسْكُ [It is not perfume, except musk; meaning, nothing is perfume except musk]: which has been resolved is several ways; some holding الطيب to be the subject of ليس: but its being peculiar to the dial. of Temeem refutes the explanations here referred to: some, again, hold ليس to be here used as a particle; and so in the saying لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ, mentioned above. (Mughnee.) Sometimes it is used in the sense of لَا التَّبْرِئَةِ [the لا which denies in a general manner to the uttermost, i. e., universally, or totally]; as is said in the K, except that in all the copies thereof we find وَإِنَّمَا put by mistake for وَرُبَّمَا: (TA:) [so in the saying in the Kur, ii. 194, لَيْسَ عَلَيْكُمْ جُنَاحٌ, which is the same as لَا جُنَاحَ عَلَيْكُمْ in verse 235 of the same chapter, meaning, There shall be no crime, or sin, chargeable upon you]. Sometimes, also, it is used as a connective particle, (Mughnee,) in the sense of لا so used: (TA:) as in the saying [of a poet], أَيْنَ المَفَرُّ وَالإِلٰهُ الغَالِبُ وَالأَشْرَمُ المَغْلُوبُ لَيْسَ الغَالِبُ [Where is the place of flight when God is the pursuer, and El-Ashram (meaning Abrahah) is the overcome, not the overcomer?]: which has been resolved by supposing الغالب to be the subject of ليس, and the predicate to be suppressed; the latter being said by Ibn-Málik to be an annexed pronoun referring to El-Ashram; so that the meaning is لَيْسَهُ الغَالِبُ [the overcomer is not he]. (Mughnee.) It is said (M, K) by Fr, (M,) and also by Kh, (TA,) that the original of لَيْسَ is لَا أَيْسَ; (M, K [in the latter of which I read أَوْ أَصْلُهُ, as in several copies of the K, or rather أَوْ أَصْلُهَا, as corrected in the TA, instead of أَوْ مَعْنَاهُ, the reading in the CK];) and this, says Fr, is shown by the saying, جِئْ بِهِ مِنْ أَيْسَ وَلَيْسَ, i. e., [Bring thou him, or it,] from where he, or it, is, and is not: (M:) or اِيتِنِى مِنْ حَيْثُ أَيْسَ وَلَيْسَ i. e., [Come thou to me, or probably, the right reading is اِيتِنِى بِهِ bring thou to me him, or it, (as I find in a copy of the K, in which به has been added in red ink, and in the A I find إِيتِ بِهِ,)] from where he, or it, is, and he, or it, is not: (K:) or the meaning is, مِنع حَيْثُ لَا وُجْدَ [from where there is no finding; or no being found, or no existence; or no power, or ability]: (K, * TA:) or أَيْسَ means مَوْجُودٌ [found, or existing], and لَا أَيْسَ [means] لَا مَوْجُودٌ [not found, or not existing], and is contracted [into لَيْسَ]: (K:) [but the last rendering of ايس and لا ايس seems to be taken from an explanation, not literal, of another saying; مَا يَعْرِفُ

أَيْسَ مِنْ لَيْسَ he knows not a thing existing from a thing not existing.] Aboo-'Alee relates, that Sb said, جِئْ بِهِ مِنْ حَيْثُ وَلَيْسَا [Bring thou him, or it, from where he, or it, is and is not]; meaning, وَلَيْسَ, the fet-hah of the س being made full in sound, on account of the pause. (M.) In the saying of a certain poet, قَدْ رُسَّتِ الحَاجَاتُ عِنْدَ قَيْسِ

إِذْ لَا يَزَالُ مُولَعًا بِلَيْسِ [Wants have been forgotten as old things (so رُسَّت is explained in the M, as used here, in art. رس,) with Keys, since he ceases not to be addicted to the use of the word leysa], it is made by him a noun, and declined. (M.)

لقم

1 لَقِمَ لُقْمَةً, [aor. ـَ inf. n. لَقْمٌ, (JK, MS,) [He gobbled a gobbet, or morsel, or mouthful, or] he swallowed the gobbet; and so ↓ اِلْتَقَمَهَا. (S.) لَقِمَهُ, aor. ـَ (Msb, K, &c.,) inf. n. لَقْمٌ, (JK, MA, K, MS, JM,) or لَقَمٌ (Msb, [app. a mistake,]) He gobbled it; i. e., ate it quickly, (Msb, K, TA,) as also ↓ اِلْتَقَمَهُ, (Msb, [see above,]) and hastily; drew it with his mouth, and ate it quickly. (TA) b2: لَقِمَ بِيَدِهِ He put morsels into his mouth (i. e., his own mouth) with his hand. See an ex. voce رَقَعَ. This seems to be the primary signification.2 لَقَّمَهُ الطَّعَامَ and إِيَّاهُ ↓ أَلْقَمَهُ [He fed with the food by the mouthful; put it into his mouth by the mouthful]: (Msb:) or لَقَّمَهُ إِيَّاهُ and ↓ أَلْقَمَهُ

إِيَّاهُ he put a mouthful [of it] into his mouth. (TA.) And لَقَّمَهُ and ↓ أَلْقَمَهُ [He fed him by the mouthful; put mouthfuls into his mouth]. (S.) 4 أَلْقَمَ He put morsels into the mouth of [such a one]. See 2. b2: أَلْقَمْتُهُ الحَجَرَ (assumed tropical:) I silenced him in an altercation. (Msb.) b3: أَلْقَمَهُ البِرْطِيلَ; see the latter word.5 تَلَقَّمَ اللُّقْمَهَ He swallowed the gobbet, or morsel, or mouthful, in a leisurely manner. (S, TA.) 8 إِلْتَقَمَ see 1. b2: اِلْتَقَمَ فَاهَا فِى التَّقْبِيلِ [He took her mouth within his lips in kissing]. (S in art. كعم.) Hence the verb signifies (assumed tropical:) It embraced, or clasped, a thing: see an instance, voce مِحْصَنٌ.

لُقْمَةٌ A morsel, gobbet, or mouthful: what is [swallowed, or] eaten quickly, at once, of bread [&c.]; like as جُرْعَةٌ signifies what is swallowed at once in drinking: (Msb:) or what is prepared to be [swallowed, or] eaten quickly [at once]. (K, TA.) b2: لُقْمَةٌ القَاضِى, and لُقْمَةُ الخَلِيفَةِ: see زُمَاوَرْدٌ, art. ورد; and مُيَسَّرٌ.

لُقَيْمَاتُ القَاضِى Same as لُقَمَاتُ القاضى.

صد

أ1 صَدِئَ, (S, M, L, K,) aor. ـَ (L,) inf. n. صَدَأٌ, (S, M,) said of a horse, (K, TA,) and of a kid, (S, TA,) [or a goat,] He was of the colour termed صُدْأَة [i. e. sorrel inclining to blackness; or blackness intermixed, or tinged over, with redness; or a colour like that of the rust of iron; probably from the same verb in the sense next following]; (S, M, L, K, TA;) as also صَدُؤَ, (K,) aor. ـُ (TA; [and it is implied in the K that the latter verb is syn. with the former in all its senses;]) but the former verb is that which is commonly known, and that alone which is required by analogy as a verb denoting a colour, and the latter is not known to have been heard; (MF, TA;) and in the L it is said that the verb in this sense is صَدِئَ and ↓ اِصَّدَأَ, this latter [formed from اِصْطَدَأَ, originally اِصْتَدَأَ,] of the measure اِفْتَعَلَ. (TA.) b2: Also, (M, K,) صَدِئَ, (S, M, Msb, K,) aor. as above, (S, Msb, TA,) and so the inf. n., (S, TA,) said of iron, It was, or became, rusty, or rusted; (S, M, Msb, K;) in which sense it is said also of the like of iron. (M.) A2: and صَدِئَ said of a man, He stood erect, and looked. (K.) A3: صَدَأَ المِرْآةَ, aor. ـَ (K,) inf. n. صَدْءٌ, (TK,) He polished the mirror, (K, TA,) i. e., removed from it the rust, (TA,) in order to use it as a collyrium; (K, TA;) as also ↓ صَدَّأَهَا, (K,) inf. n. تَصْدِئَةٌ. (TA.) [Whether the mirrors of the Arabs were made of bronze, or of what other metal they were made, is not said. See also 1 in art. حلأ.]

A4: And, aor. as above, said of an owl, He uttered a cry or cries. (Sh, TA. [See also art. صدو.]) 2 صَدَّاَ see the preceding paragraph.5 تصدّأ لَهُ, (K,) as also تصدّع له, (TA,) i. q. تصدّى له, (K, TA,) which is the original, meaning تعرّض له [i. e. He addressed, or applied, or directed, himself, or his regard, or attention, or mind, to him, or it; &c.]. (TA.) 8 اِصَّدَأَ: see 1, first sentence.

صَدَأٌ inf. n. of صَدِئَ [q. v.]. (S, M.) b2: Also [a subst.] signifying The rust of iron, (S, M, * TA,) and of copper and the like. (Har p. 481. [But there erroneously written صدآء.]) A2: Also A man slender in body; (K, TA;) light, or active, therein: its ء is said to be substituted for ع. (TA. [See صَدَعٌ; and see also صَدًى.]) صَدِئٌ [part. n. of صَدِئَ, q. v.]. b2: One says, يَدِى مِنَ الحَدِيدِ صَدِئَةٌ My hand is disagreeable in smell [from the rust of iron]. (S.) b3: and هُوَ صَاغِرٌ صَدِئٌ (assumed tropical:) He is one to whom disgrace, or shame, and baseness, or meanness, attach. (S, K.) b4: See also أَصْدَأُ.

صُدْأَةٌ, (S, M, K,) in a horse, (S, K,) and in a goat, or kid, (S,) A sorrel colour (شُقْرَةٌ) inclining to blackness, (M, K, TA,) the latter predominating: (TA:) or blackness intermixed, or tinged over, with redness [app. like the rust of iron]. (S.) أَصْدَأُ, (S, M, K,) applied to a horse, (K, TA,) or to a kid, (TA,) Of a sorrel colour (i. e. of the colour termed شُقْرَة) inclining to blackness, (M, K, TA,) the latter predominating: (TA:) or, applied to a horse, and to a goat, or kid, (S,) or applied to a kid, (K,) of a black colour intermixed, or tinged over, with redness [app. like the rust of iron]: (S, K:) fem. صَدْآءُ (S, M, K,) and ↓ صَدِئَةٌ. (M, L, TA.) And كُمَيْتٌ أَصْدَأُ [A bay, or dark bay, or brown, horse,] tinged over with dinginess. (S.) b2: Also Rusty, or rusted; applied to iron and the like. (M.) b3: And [hence] كَتِيبَةٌ صَدْآءُ, (M, and so in copies of the K,) or صَدْأًى, (K accord. to the TA,) and the former also, (TA,) [A body of troops having their arms or armour] overspread with the rust of iron. (M, K.) b4: and صَدْآءُ A land (أَرْضٌ) of which the stones are of a red colour inclining to blackness, and rugged, not even with the ground, these stones having beneath them [other] rough stones, or, sometimes, soil and stones. (Sh, L.)