ف

أل2 تَفْئِيلٌ is of the measure تَفْعِيلٌ from الفَأْلُ: (O, K, * TA: *) [and is app. syn. with تَفَأُّلٌ, signifying The auguring, &c.; or it may signify the auguring, &c., much: accord. to the TK, فَأَّلَهُ بِهِ means جَعَلَهُ يَتَفَأَّلُ بِهِ he made him to augur, &c., by it; but this, as is very often the case in the TK, is app. said only on the ground of conjecture: the only ex. that I have found, to show its true meaning, is that which here follows:] Ru-beh says, لَا يَأْخُذُ التَّفْئِيلُ وَالتَّحَزِّى

فِينَا وَلَا قَذْفُ العِدَى ذُو الأَزِّ [which seems evidently to mean, The auguring, &c., or auguring, &c., much, and the divining, will not have any effect upon us; nor the enemies' noisy reviling or reproaching]: but AA has related it otherwise, substituting التَّأْفِيكُ [lit. the lying] for التفئيل; and has explained it as meaning the enchanting; because it is a turning of a thing from its proper way, or mode. (O, TA.) 5 تفأّل بِهِ, (ISk, S, M, MA,) or ↓ تفآءل, (Az, T, Msb,) or both, (K, TA, [accord. to the latter of which, it seems that the latter v. is formed from the former v., for the purpose of alleviating the pronunciation, and has become the popular form,]) He augured, or augurated, good, by it, or from it; or regarded it as a good omen; i. e., something uttered in his hearing: (Az, ISk, T, S, M, * MA, Msb, K:) or so, and likewise evil; (Az, T, Msb, K;) accord. to the usage of some of the Arabs: (T:) [but in the latter case they generally said, تَطِيَّرَ مِنْهُ (q. v.): and in like manner they used these verbs in relation to the cries and flights of birds, and the motions of gazelles, &c.; as is stated in several of the lexicons, voce بَارِحٌ, &c. See also 2 and 8: and see فَأْلٌ.]6 تَفَاَّ^َ see the next preceding paragraph.8 اِفْتِئَالٌ [in my copies of the S written اِفْتِيَال] is of the measure اِفْتِعَالٌ from الفَأْلُ: (S, K, * TA: *) [in the PS and TK, it is said to be syn. with تَفَأُّلٌ: it seems, however, that in the ex. here following, its exact signification, and whether it be used in an act. or a pass. sense, is doubtful; and that it is trans. without a prep.:] El-Kumeyt says, describing horses, إِذَا مَا بدَتْ تَحْتَ الخَوَافِقِ صَدَّقَتْ بِأَيْمَنِ فَأْلِ الزَّاجِرِينَ افْتِئَالُهْا [app. meaning, When they appear beneath the standards, (perhaps standards set up as winningposts,) the regarding them as of good omen, or their being regarded as of good omen, (by reason of their excellent performance,) verifies the happiest augury of the diviners: with respect to its being made fem. in this ex., though not regularly fem. in form, see صَرْفٌ, third sentence]. (S, TA.) b2: [It has also another signification:] Fr says, اِفْتَأَلْتُ الرَّأْىَ is with hemz which is originally [a letter] other than hemz [app. meaning that the v. is originally اِفْتَيَلْتُ, which becomes changed by rule to اِفْتَلْتُ; and that the signification is the same as that of فَيَّلْتُ الرَّأْىَ, I declared, or esteemed, the judgment, or opinion, weak; or pronounced it to be bad, and wrong, or erroneous: perhaps the substitution of hemz for the medial radical letter is for the purpose of giving to the phrase a double meaning: or the hemz may be the original letter, and the phrase may be used ironically]. (O, TA.) فَأْلٌ, (T, S, M, O, Msb, K,) and فَالٌ without

ء is allowable, (Msb,) A good omen; (PS;) contr. of طِيَرَةٌ: (T, M, Msb, K:) it is when a man is sick, and he hears another say يَا سَالِمُ [O safe]; or seeking, and hears another say يَا وَاجِدُ [O finder]: (ISk, T, S, O, K: *) or it is when one hears a good saying, and augurs good by it: (Msb:) [therefore] it is said in a trad., كَانَ يُحِبُّ الفَأْلَ وَيَكْرَهُ الطِّيَرَةَ [He (the Prophet) used to like the فأل, and dislike the طِيَرَة]: (T, S, O:) [or it signifies so, and likewise an evil omen: i. e.] it is used in relation to a good saying and to an evil saying, (Az, T, Msb, K,) by some of the Arabs: (T:) it is said in a trad. [of the Prophet], يُعْجِبُنِى الفَأْلُ الصَّالِحُ [The good فأل pleases me]; which shows that there is a sort of فأل that is good and a sort that is not good: (TA:) and [in like manner] طَائِرٌ is applied to that which is good and that which is evil: (K in art. طير:) the pl. is أَفْؤُلٌ [properly a pl. of pauc.], (S, O,) or فُؤُولٌ [a pl. of mult.], (M,) or both: (K:) El-Kumeyt says, وَلَا أَسْأَلُ الطَّيْرَ عَمَّا تَقُولُ وَلَا تَتَخَالَجُنِى الأَفْؤُلُ [And I will not ask the birds respecting what they say, nor shall omens, or good omens, contend with me as though pulling me in different directions]. (S, O.) b2: لَا فَأْلَ عَلَيْكَ means No harm shall befall thee; (T, O, K;) and no evil fortune; and no mischief. (T.) فَئِلُ اللَّحْمِ, (O, K,) or اللَّحْمِ ↓ فَيْأَلُ, (T,) or both, (TA,) A man having much flesh. (T, O, K, TA.) [See also فَيِّلٌ, in art. فيل.]

الفِئَالُ A certain game of the boys (T, S, O, K, TA) of the desert-Arabs, (TA,) with earth, or dust: (T:) they hide a thing in earth, or dust, and then divide it, and say, In which of them (S, O, K, TA) twain (S, O, TA) is it? (S, O, K, TA.) [See also الفَيَالُ, in art. فيل.]

فَيْأَلُ اللَّحْمِ: see فَئِلُ اللَّحْمِ, above.

مُفَائِلٌ [or مُفَايِلٌ (M and TA in art. فيل)] A boy playing at the game called الفِئَال. (S, O. *)

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.)

فوه

1 فَاهَ بِهِ, (S, Msb, K,) aor. ـُ (S, Msb) and يَفِيهُ also, (ISd, TA,) inf. n. فَوْهٌ, (MA,) [and inf. n. of unity فَوْهَةٌ, (see Har p. 434,)] He uttered it, or pronounced it, (S, Msb, K,) namely, a saying; (S;) as also ↓ تفوّه. (S, K.) One says, مَا فُهْتُ بِكَلِمَةٍ, and ↓ ما تَفَوَّهْتُ, i. e. I opened not my mouth with a word, or sentence. (S.) فَاهَ لِسَانٌ, a phrase used by El-Hareeree, the Arabs did not say: they only said, فاه الرَّجُلُ بِكَذَا [The man opened his mouth with such a thing, i. e., with such a saying, &c.]. (Har p. 191.) And هٰذَا أَمْرٌ مَا فُهْتُ عَنْهُ, inf. n. فُوُوهٌ [or فُؤُوهٌ ?], is a saying mentioned by Fr, as meaning This is a thing, or an affair, which I mentioned not, or have not mentioned. (TA.) b2: See also 2.

A2: فَوِهَ, aor. ـْ [inf. n. فَوَهٌ,] He (a man) had what is termed ↓ فَوَهٌ, (S, TA,) which means width of the mouth, (S, K, TA,) and largeness thereof: (TA:) or protrusion and length of the upper central incisors: (S, TA:) or length of all the teeth; length of the upper central incisors being termed رَوَقٌ: (IB, TA:) or protrusion of the teeth from the lips, with length thereof. (K, TA.) 2 فوّههُ He (i. e. God) made him to be أَفْوَه [or wide in the mouth, &c.]. (S, K.) b2: شَدَّ مَا فَوَّهْتَ فِى هٰذَا الطَّعَامِ, [thus accord. to the TA, but an explanation of مُفَوَّهٌ seems to show that the right reading is فُوِّهْتَ, in the pass. form,] and ↓ تَفَوَّهْتَ, and ↓ فُهْتَ, means شَدَّ مَا أَكَلْتَ [app. Much indeed, or greatly indeed, didst thou eat, or hast thou eaten, of this food; see شَدَّ: and see also 10]. (TA.) 3 فاوههُ, (K, TA,) inf. n. مُفَاوَهَةٌ; (TA;) and فَاهَاهُ, [formed from the former by transposition,] (K, TA,) inf. n. مُفَاهَاةٌ; (TA;) He talked, or discoursed, with him: [see also 6:] and he contended with him for superiority in glory, or excellence. (K, TA.) 5 تفوّه He spoke. (KL.) See also 1, first and second sentences. b2: And see 2.

A2: تفوّه المَكَانَ (assumed tropical:) He entered the فُوَّهَة of the place; (K, TA;) i. e., the mouth thereof; likened to the فَم [properly thus called] as being the first place of ingress to the interior thereof. (TA.) 6 تفاوهوا They talked [app. one to another: see 3]. (K.) 10 استفاه, (S, K,) inf. n. اِسْتِفَاهَةٌ and اِسْتِفَاهٌ, (K,) the latter mentioned by Lh, (TA,) He (a man, S) ate, (S, K,) or drank, (K,) vehemently, after scantiness, (S, K,) or after weakness; (so in a copy of the S;) but seldom used in relation to drinking: or you say, استفاه فِى الطَّعَامِ, meaning he ate much of the food: so says IAar, not particularizing the act as being after scarcity or not. (TA.) [See also 2.] b2: And He quenched his thirst by drinking. (K.) فَاهٌ: see what next follows: and see the next paragraph again, in the latter half: A2: and the same word, and فَاهٍ, (the latter in two places,) see voce فَاوُوهَةٌ.

فُوهٌ and ↓ فَاهٌ and ↓ فِيهٌ (K, TA) and, accord. to the copies of the K, فُوهَةٌ, [or, as in the CK, فَوْهَة,] but correctly ↓ فُوَّهَةٌ, (TA,) and فَمٌ, all signify the same [i. e. The mouth]: (K, TA:) the pl. is أَفْوَاهٌ, (S, K, TA,) pl. of فُوهٌ, (S, TA,) and as such its case is plain; as pl. of فِيهٌ, it is like أَرْوَاحٌ as pl. of رِيحٌ; as pl of فَاهٌ, it is allowable as having و for its original medial radical; but as pl. of فُوَّهَةٌ, it is anomalous: (TA:) and another pl. is أَفْمَامٌ, (K, TA,) said by some to be pl. of فُمٌّ or فَمٌّ, with teshdeed, of which an ex. occurs in a verse cited in the first paragraph of art. فم; but some disallow this pl.; and accord. to some, (TA,) it has no sing. (K, TA) agreeable with rule, (TA,) for فَمٌ is originally فَوَهٌ, (K, TA,) with the و movent by fet-h, or [فَوْهٌ, as in some copies of the S,] with the و quiescent, on the authority of IJ; (TA;) the ه is elided, and the و becomes a movent final, therefore it must be changed into ا, because of the fet-hah preceding it, so the word becomes فا; but a noun may not be of two letters whereof one is [the ن of] the tenween, (K, TA,) thus the passage is expressed in the M, but MF remarks that correctly we should say whereof one is the ا, (TA,) and therefore a hard letter is substituted for it, one similar to it in kind, which is م, for they are both labials, and in the م is a sort of humming sound (هَوِىٌّ, in the CK هُوِىٌّ,) in the mouth, [or rather in the nose,] resembling [the sound of] the prolongation of the و: (K, TA:) [several similar disquisitions, added in the TA, respecting the change from فوه to فم, I omit, regarding them as needless: what is said on this subject in the S, in art. فم, I have mentioned in that art.:] in the present art., J says that the م of فم is a substitute for the ه, not for the و, of فوه; but this is a mistake: (IB, TA:) the dual of فَمٌ is فَمَانِ and فَمَوَانِ (IAar, S, Msb, K) and فَمَيَانِ, the second and third of which are anomalous: (IAar, K:) of the second, which occurs in a verse of ElFarezdak, [and respecting which see the first paragraph of art. فم,] Sb says that it is used by poetic license. (TA.) In using it as a prefixed noun, in the phrase هٰذَا فُوهُهُ, they deemed the combination of the two هs difficult in respect of utterance; therefore they suppressed the [radical]

ه thereof [in this case, and then in other, similar, cases], and said, هٰذَا فُوهُ, and فُو زَيْدٍ, and رَأَيْتُ فَا زَيْدٍ, and مَرَرْتُ بِفِى زَيْدٍ: and when prefixing it to [the pronoun denoting] thyself, thou sayest, هٰذَا فِىَّ; and this thou dost alike in using it in the nom. case and in the accus. and in the gen., because the و [of فُو] is changed into ى and is then incorporated [into the pronominal ى]: (S, and the like is said in the Msb:) and sometimes, though rarely, they did the like in other cases, when not prefixing it; for instance, فَا occurs at the end of a verse of El-'Ajjáj, without an affix, in this case for فَاهَا. (S.) b2: In the saying كَلَّمْتُهُ فَاهُ إِلَى فِىَّ, meaning I spoke to him, his mouth being near to my mouth, فاه is in the accus. case as a denotative of state: (S, TA: *) or by reason of the derivative [مُكَلِّمًا] meant to be understood: or, as Sb says, it is an instance of one of the nouns that are put in the place of inf. ns., and it is not to be separated from what should follow it, so that you may not say كَلَّمْتُهُ فَاهَ [alone], for you tell of your nearness to the person, and that there is not any one between you and him: and if you will, you may use the nom. case, meaning وَهٰذِهِ حَالُهُ [this being his state], (Sb, TA,) i. e. فُوهُ إِلَى فِىَّ [his mouth was near to my mouth], the clause [following كلّمته] occupying the place of a denotative of state. (TA.) b3: The saying فَاهَا لِفِيكَ, (Meyd, K, TA,) which is a prov., (Meyd, TA,) means May God make the mouth of misfortune to cleave to thy mouth; (Meyd, K, * TA;) [but lit. signifies, only, her, or its, mouth to thy mouth; and is [likewise] an instance of one of the nouns that are used in the manner of inf. ns. expressive of imprecation, by reason of a verb not mentioned: Sb says, فاها is without tenween, meaning فَا الدَّاهِيَةِ, as is shown by the saying, وَدَاهِيَةٍ مِنْ دَوَاهِى المَنُو نِ يَرْهَبُهَا النَّاسُ لَا فَا لَهَا

[Many a misfortune is there, of the misfortunes of time, which men fear, that has no mouth, wherewith to bite]: (Sb, TA:) A'Obeyd says that its primary meaning is, may God make the ground to be in thy mouth; that it is like the sayings بِفِيكَ الحَجَرُ and بِفِيكَ الأَثْلَبُ; (S, Meyd;) and [hence] it means disappointment [cleave] to thee: (S, * Meyd:) a man of Belhujeym, (S, Meyd,) cited by A'Obeyd, (S,) addressing a wolf that sought to get his she-camel, (Meyd,) says, فَقُلْتُ لَهُ فَاهَا لِفِيكَ فَإِنَّهَا قَلُوصُ امْرِئٍ قَارِيكَ مَا أَنْتَ حَاذِرُهُ [And I said to him, فاها لفيك, for she is the youthful she-camel of a man who will give thee as a guest's entertainment that which thou fearest]; (S, Meyd; but in the S, as IB has observed, فَإِنَّهُ is erroneously put for فَإِنَّهَا;) i. e. [who will entertain thee with] the shooting of arrows; (Meyd;) [by قَارِيكَ] he means يَقْرِيكَ, from قِرَى

الضَّيْفِ: (S:) it is also said that فَاهَا is metonymically used as meaning the dust of the earth, which is termed the mouth of the earth because it drinks the water; and it is as though the saying meant the dust be in thy mouth: (Meyd:) Sh is related to have said, I heard IAar say لِفِيكَ ↓ فَاهًا, with tenween, meaning may God make thy mouth to cleave to the ground; [or rather, ground to thy mouth; lit., simply, a mouth to thy mouth;] and some say فَاهَا لِفِيكَ, without tenween, as an imprecation meaning (assumed tropical:) may God break thy فَم [i. e. thy teeth, to which فَم is often metonymically applied, as is also فُوه]. (TA.) b4: One says also, سَقَى فُلَانٌ إِبِلَهُ عَلَى أَفْوَاهِهَا, meaning (tropical:) Such a one drew for his camels the water when they came to it, while they were drinking; not having stored it for them in the drinking-trough: and جَرَّ فُلَانٌ

إِبِلَهُ عَلَى أَفْوَاهِهَا (tropical:) Such a one suffered his camels to pasture while going along [by his driving them gently: see art. جر]: so says As: and so accord. to the A and other lexicons; but the author of the K, by an omission, has assigned the latter explanation to the former phrase. (TA.) b5: لَوْ وَجَدْتُ

إِلَيْهِ فَا كَرِشٍ, meaning أَدْنَى طَرِيقٍ, (K, TA,) has [with other, similar, phrases] been explained in art. كرش [q. v.]. (TA.) b6: فُو فَرَسٍ حَمِرٍ [Mouth of a horse that is suffering indigestion in consequence of his having eaten barley and so made it to stink] is an appellation applied to him who has stinking breath. (TA. [An ex. of it occurs in a verse of Imra-el-keys cited in the TA in art. حمر as in Ahlwardt's “ Divans of the Six Ancient Arabic Poets,” p. 125; and differently in De Slane's “ Diwan d'Amro-'kaïs,” p. 36 of the Arabic text.]) b7: And فُو جُرَدٍ [Mouth of a large fieldrat] and فُو دَبًا [Mouth of a sort of small wingless locust, or perhaps correctly فُو دَبَاةٍ mouth of a small wingless locust,] are nicknames applied to a little man. (TA.) b8: One says also, لَا فُضُّ فُوهُ, meaning (tropical:) May his teeth, or front teeth, not be broken. (K, * TA.) And سَقَطَ فُوهُ (assumed tropical:) His teeth fell out. (TA in art. فض [q. v.]) b9: And مَاتَ لِفِيهِ i. e. لِوَجْهِهِ [meaning (tropical:) He died upon his face; prone: like سَقَطَ لِوَجْهِهِ (assumed tropical:) He fell upon his face: the ل in both being used in the sense of عَلَى; as it is in the phrase خَرُّوا لِأَذْقَانِهِمْ (expl. in art. خر), &c.]. (A, K, TA. [The explanation in the TK, being somewhat ambiguous (though correct), has misled Freytag in this case.]) And [in like manner, using لِ in the sense of على,] كبَّهُ اللّٰهُ لِفِيهِ, one of their forms of imprecation, meaning (assumed tropical:) May God cause him to die: or prostrate him [upon his face; as also كَبَّهُ لِوَجْهِهِ]. (TA.) b10: [See also فُوَّهَةٌ as syn. with فُوهٌ; like which it has أَفْوَاهٌ for a pl.]

A2: فُوهٌ also, having for its pl. أَفْوَاهٌ, and pl. pl. أَفَاوِيهُ, (S, Mgh, Msb, K,) [which last is of very frequent occurrence,] signifies Perfume, or an odoriferous substance: (Mgh, Msb:) or a thing, or substance, with which a perfume, or an odoriferous substance, is compounded or prepared (يُعَالَجُ); like as تَوَابِلُ signifies things, or substances, with which sorts of food are compounded or prepared: (S, Mgh:) or the تَوَابِل [or seeds used in cooking] with which food is compounded or prepared (يُعَالَجُ) are also called أَفْوَاهُ الطِّيبِ: (Msb:) [the pl. and pl. pl. are now generally applied to spices, or aromatics:] or الأَفْوَاهُ, the pl. mentioned above, signifies [the seeds called] التَّوَابِلُ: and also what diffuse fragrance [I read نَوَافِحُ, as in my MS. copy of the K, pl. of نَافِحٌ, q. v., instead of نَوَافِجُ (with جِيم), the only reading that I find in other copies of the K, regarding the latter as indubitably a mistranscription,] of perfumes, or odoriferous substances: (K:) and the sorts, or species, of flowers; (K, TA;) thus says AHn; and in one place he says that الافواح signifies what are prepared for perfume, of sweetsmelling flowers; and sometimes they are of herbs, or leguminous plants: (TA:) and also sorts, or species, of a thing [app. of any kind]: (K:) and one says, هُوَ مِنْ أَفْوَاهِ الطيب, and أَفْوَاهِ البُقُولِ, meaning It is of the sorts, or species, and of the mixtures, or compounds, of perfume, and of herbs, or leguminous plants: (Mgh:) but فُوهٌ is not applied to anything that is termed عَقَّارٌ. (AHeyth, TA in art. عقر.) فَوَهٌ: see 1, last sentence. b2: Also The quality of a مَحَالَة [or large sheave of a pulley] such as is termed فَوْهَآء, fem. of أَفْوَهُ, q. v. (TA.) فِيهِ: see its syn. فُوهٌ.

فُوهَةٌ: see فُوَّهَةٌ, in five places.

فُوَّهٌ Certain slender, long, red roots, with which one dyes; beneficial for the liver and the spleen and the نَسَا [app. as meaning sciatica or the sciatic nerve] and pain of the hip and of the flank, powerfully diuretic, and kneaded with vinegar and applied as a liniment it cures the [leprosy termed]

بَرَص: (K, TA:) but the word was not known to Az in this sense, [which is the only meaning, except one which I think doubtful, that I find assigned to it;] and it is said to be the فُوَّة [which see in art. فو, i. e. madder]. (TA.) A2: See also فُوَّهَةٌ.

فَيِّهُ, originally فَيْوِهٌ: see مُفَوَّهٌ.

فُوَّهَةٌ: see its syn. فُوهٌ. b2: [Hence] it signifies also (tropical:) The فَم [i. e. mouth] of a place; likened to the فَم [properly so called] as being the first place of ingress, or entrance, to the interior: (TA:) [and so too as being the place of egress, or exit, from the interior:] it is of a river, or rivulet, (Lth, S, Msb, TA,) and of a valley, or water-course, or torrent-bed, (K, TA,) and of a street, and of a road; (S, Msb, K, TA;) signifying the فَم [or mouth]; as also ↓ فُوهَةٌ, (K, TA,) without teshdeed; mentioned by IAar: (TA:) or it signifies thus in relation to a river, or rivulet; (Lth, Msb, TA;) the foremost part thereof: or, as some say, the place of its pouring into the كِظَامَة [q. v.]: and accord. to Lth, in relation to a valley, or water-course, or torrent-bed, its رَأْس [or head, as though in this case having one, or each, of two contr. meanings, unless, as I believe it to be, the mouth, or outlet, of a valley or water-course or torrent-bed be sometimes called its رأس as being its foremost part]: (TA:) and of a street, it is the place of egress, or exit; (Msb;) the foremost part thereof: (TA:) and of a road, it is the فَم [or mouth], which is the upper part thereof (اعلاه): (Msb: [thus in my copy; but I think that اعلاه is a mistranscription, in my copy, for أَوَّلُهُ, and that the correct meaning is therefore the foremost part thereof, agreeably with what is said above in relation to a road and to a river or rivulet:]) but accord. to some, ↓ فُوهَةٌ, without teshdeed, is not allowable; and one should say, الطَّرِيقِ قَعَدَ عَلَى فُوَّهَةٍ, and ↓ فُوَّهِهِ [probably, I think, a mistranscription for فوهِهِ, with the و quiescent, both meaning He sat at the mouth of the road]; not ↓ فُوهَتِهِ, without teshdeed: (TA:) and فُوَّهَةٌ signifies also (assumed tropical:) the first, or foremost, part, of a thing; (K, TA;) like that of the street and that of the river or rivulet: [whence] one says, طَلَعَ عَلَيْنَا فُوَّهَةُ إِبِلِكَ i. e. (tropical:) The first, or foremost, portion of thy camels [came to us, or came forth upon us]; like the phrase فُوَّهَةُ الطَّرِيقِ: (TA:) the pl. of فُوَّهَةٌ is أَفْوَاهٌ, (Ks, S, Msb, TA,) which is anomalous, (S, Msb, TA,) and (TA) فُوَّهَاتٌ [in the CK فُوْهاتٌ] and فَوَائِهُ. (K, TA.) [Hence] one says, دَخَلُوا فِى أَفْوَاهِ البَلَدِ وَخَرَجُوا مِنْ أَرْجُلِهِ, (A, K, * TA,) in the copies of the K أَرْجُلِهَا, which is wrong, (TA,) i. e. (tropical:) They entered into the foremost parts of the country, or town, and went forth from the hindermost parts thereof: (A, K, TA:) the sing. of أَفْوَاه as here used is فُوَّهَةٌ. (TA.) A2: It signifies also A say, or saying, or speech; (S, K, TA;) from 1 in the first of the senses assigned to it above: hence one says, إِنَّ رَدَّ الفُوَّهَةِ لَشَدِيدٌ (S, TA) Verily the retracting of that which has been said is difficult: (Har p. 434:) and [hence] one says also, هُوَ يَخَافُ فُوَّهَةَ النَّاسِ [He fears the say, or speech, of men]. (TA.) b2: And The Muslims' rending one another's reputation by evil speech, or by backbiting; (K, TA;) as also ↓ فُوهَةً. (TA.) b3: إِنَّهُ لَذُو فُوَّهَةٍ means Verily he is strong in speech, and free, or unconstrained, in tongue. (TA.) b4: And one says, مَا أَشَدَّ فُوَّهَةَ بَعِيرِكَ فِى هٰذَا الكَلَأِ, meaning [How vehement is] thy camel's eating [of this herbage]! and in like manner, فُوَّهَةَ فَرَسِكَ [the vehement eating of thy horse]: whence their saying أَفْوَاهُهَا مَجَاسُّهَا [which may be well rendered as it has been in art. جس, q. v.], meaning Their good eating shows thee their fatness, causing thee to be in no need of feeling them to test their condition. (TA.) A3: And Milk, as long as there remains in it the taste of sweetness; (K, * TA;) as also ↓ فُوهَةٌ; and sometimes correctly said with ق, i. e. [قُوهَةٌ,] without teshdeed. (TA.) فَاوُوهَةٌ A man who reveals, or discloses, everything that is in his mind; as also ↓ فَاهٍ, (Fr, S, TA, [but omitted in one of my copies of the S,]) and ↓ فَاهٌ: (Fr, TA:) and بِجُوعِهِ ↓ فَاهٍ one who reveals his hunger; originally فَائِهٌ, like as they said هَارٍ and هَائِرٌ. (TA.) أَفْوَهُ Having what is termed فَوَهٌ, meaning as expl. in the last sentence of the first paragraph [i. e. width of the mouth, &c.]; fem. فَوْهَآءُ; (S, K, TA;) the former applied to a man, and the latter to a woman; (S, TA;) and in like manner to horses. (TA.) فَوْهَآءُ شَوْهَآءُ, applied to a woman, means Wide-mouthed, ugly: and, applied to a mare, wide-mouthed, long-headed: or sharp in spirit. (TA.) b2: [Hence,] بِئْرٌ فَوْهَآءُ A widemouthed well. (K.) b3: And طَعْنَةٌ فَوْهَآءُ A wide wound made by piercing. (K.) b4: And مَحَالَةٌ فَوْهَآءُ [A large sheave of a pulley] (S, K, TA) that is wide (K, TA) and (TA) whereof the teeth between which runs the well-rope are long. (S, TA.) [See also مَحَالَةٌ فَوْقَآءُ, in art. فوق.]

مُفَوَّهٌ and ↓ فَيِّهٌ, (S, K,) the latter originally فَيْوِهٌ, (S,) Eloquent; (S, K, TA;) and so فَيِّهَةٌ applied to a woman; (S, TA;) able in speech; an able speaker: or فَيِّهٌ signifies good in speech; a good speaker: (TA:) or both signify good and eloquent in speech; as though taken from الفَوَهُ meaning “ width of the mouth: ” (IAar, TA:) or having an inordinate desire, or appetite, for food; a vehement eater; (K, TA;) applied to a man and to other than man: (TA:) and the latter (فَيِّهٌ), having an inordinate and insatiable desire, or appetite, for food: (TA:) and this also signifies a man who eats much; syn. أَكُولٌ; (S, K;) and so does ↓ مُسْتَفِيهٌ: (K [in some copies of which, كوفى is strangely put in the place of اكول in the explanation here given]:) or ↓ مُسْتَفِيهٌ signifies a man eating vehemently after scantiness, (S,) or after weakness: (thus in a copy of the S:) and مُفَوَّهٌ is also expl. as meaning a man who eats vehemently. (TA.) And one says مِنْطِيقٌ مُفَوَّهٌ (K, TA) meaning [Very] eloquent in speech: (TA:) and مَنْطِقٌ مُفَوَّهٌ (K, TA) Good, or excel-lent, speech, or diction. (TA.) A2: شَرَابٌ مُفَوَّهٌ means [Beverage, or wine,] perfumed (K, TA.) with [the odoriferous substances called] أَفَاوِيهُ [pl. pl. of فُوهُ, q. v.]. (TA.) A3: And ثَوْبٌ مُفَوَّهٌ (Lth, K) and مُفَوًّى (K) A garment, or piece of cloth, dyed with فُوَّه [or فُوَّة, i. e. madder]. (Lth, K.) مُسْتَفِيهٌ: see the next preceding paragraph, in two places.

لبد

1 لَبِدَ, aor. ـَ inf. n. لَبَدٌ, It (a thing) stuck, clave, or adhered. (Msb.) b2: لَبَدَ بِالأَرْضِ, aor. ـُ inf. n. لُبُودٌ; (S, L;) and بِهَا ↓ البد; (L;) and بِهَا ↓ تلبّد; (S;) It (a thing) stuck, clave, or adhered, to the ground. (S, L.) b3: بِالأَرْضِ ↓ تلبّد He (a bird) lay upon his breast, cleaving to the ground. (S, L, K.) b4: (tropical:) He clave to the ground, concealing his person. (A.) b5: Hence the proverb تَصَيَّدِى ↓ تَلَبَّدِى, [for تَتَصَيَّدِى, (tropical:) Cleave thou (addressed to a female) to the ground: thou wilt take, or catch, or snare, or entrap, game]. (A.) b6: Hence also, ↓ تلبّد (tropical:) He remained fixed, or steady, and looked, or considered. (A.) b7: لَبَدَ بِالمَكَانِ, (L, K, *) aor. ـُ inf. n. لُبُودٌ; and لَبِدَ, aor. ـَ inf. n. لَبَدٌ; (L, K;) and ↓ البد; (S, L, K;;) (tropical:) He remained, continued, stayed, abode, or dwelt, in the place; (S, L, K; *) and clave to it. (L, K. *) b8: لَبَدَ عَلَى عَصَاهُ, inf. n. لُبُودٌ, (assumed tropical:) He (a pastor) leaned upon his staff, remaining fixed to his place. (L.) b9: لَبِدَ, aor. ـَ (S, L,) inf. n. لَبَدٌ, (S, L, K,) He (a camel) became choked by eating much of the plant called صِلِّيَان, suffering a contortion in the [part of the chest called] حَيْزُوم and in the [part of the throat called] غَلْصَمَة: (ISk, S, L, K: *) or had a complaint of the belly from eating of the قَتَاد [or tragacantha]. (AHn, L.) b10: See 4.2 لبّدهُ, inf. n. تَلْبِيدٌ, He stuck it, one part upon another, so that it became like لِبْد [or felt]. (Msb.) b2: لبّد الصُّوفَ He made the wool into لِبْد [i. e., a compact and coherent mass; or felt]. (A.) [And He, or it, rendered the wool coherent, compact, or matted.] b3: لبّد الأَرْضَ, (inf. n. تَلْبِيدٌ, L,) It (rain, S, A, or a scanty rain, L,) rendered the ground compact, so that the feet did not sink in it. (S, * A, * L.) b4: لبّد, (L,) or لبّد شَعَرَهُ, (L, Msb,) inf. n. تَلْبِيدٌ, (S, L, Msb,) He (a pilgrim, S, L, Msb, in the state of إِحْرَام, S, L,) put upon his head some gum, (A 'Obeyd, S, L, K,) or خِطْمِىّ or the like, (Msb,) or honey, (A 'Obeyd, L,) or something glutinous, (L,) in order that his hair might become compacted together, (A 'Obeyd, S, L, Msb, K,) to preserve it in the state in which it was, (S, * L,) lest it should become shaggy, or dishevelled, and frowzy, or dusty, (S, L, Msb,) or lousy, (A 'Obeyd, L,) during the state of احرام. (S, L.) The Arabs in the time of paganism used to do thus when they did not desire to shave their heads during the pilgrimage. Some say, that it signifies He shaved the whole of his hair. (L.) A2: لبّد عَجَاجَتَهُ: see art. عج.4 أَلْبَدَ: see 1. b2: البد شَيْئًا بِشَىْءٍ He stuck a thing to a thing; (K;) as also لَبَدَهُ, inf. n. لَبْدٌ: (TA:) or he stuck a thing firmly to a thing. (L.) b3: He put the milking-vessel close to the udder [lit., stuck it to the udder] in order that there might be no froth to the milk. (TA, art. نفج.) b4: البد He (a camel) struck his hinder parts with his tail, having befouled it with his thin dung and his urine, and so made these to form a compact crust upon those parts. (S, L.) b5: البد بَصَرُهُ (assumed tropical:) His sight, or eye, (meaning that of a person praying,) remained fixed upon the place of prostration. (K.) b6: البد (tropical:) He lowered, or stooped, his head, in entering (A, K) a door. (A.) A2: البد السَّرْجَ; (S, IKtt, K;) and ↓ لَبَدَهُ, inf. n. لَبْدٌ; (IKtt;) He made for the saddle a لِبْد [or cloth of felt to place beneath it]: (S, IKtt, K:) and in like manner, البد الخُفَّ, and ↓ لَبَدَهُ, he made a لِبْد [or lining of felt?] for the boots. (IKtt.) b2: البد الفَرَسَ He bound upon the horse a لِبْد [or saddle cloth, or covering of felt]: (S, K:) or put it upon his back. (A.) b3: البدتِ الإِبِلُ (assumed tropical:) The camels put forth their soft hair (S, L, K) and their colours, (S, L,) and assumed a goodly appearance, (L,) and began to grow fat, (S, L, K,) by reason of the [season, or pasture, called] رَبِيع: (S, L:) as though they put on أَلْبَاد [or felt coverings]. (L.) b4: البد القِرْبَةَ He put the water-skin into a جُوَالِق [or sack]: (K:) or into a لَبِيد, or small جوالق: (S:) the لَبِيد is a لِبْد [or covering of felt] which is sewed upon it. (L.) 5 تَلَبَّدَ see 1. b2: تلبد It (wool, A, L, K, and the like, K, as common hair, A, L, and the soft hair of camels or the like, L,) became commingled, and compacted together, or matted, coherent; (S, * A, * L, K;) as also ↓ التبد. (L.) [Both are also said of dung, and of a mixture of dung and urine, meaning It caked, or became compacted, upon the ground &c.] b3: It (the ground, L, or the dust, or the sand, A,) became compact, so that the feet did not sink in it, by reason of rain. (S, * A, * L.) b4: [Also, app., He shrank, by reason of fear: see هَبِيتٌ: in the present day it is used to signify he hid, or contracted, himself, by reason of fear, or for the purpose of practising some act of guile.]8 التبدت الشَّجَرَةُ The tree became dense, or abundant, in its foliage. (S, L, K.) b2: التبد الوَرَقُ The leaves became commingled, and compacted together. (S, L, K.) See 5.

لِبْدٌ Hair or wool commingled, and compacted together, or coherent; [felt;] (L, Msb, K;) as also ↓ لِبْدَةٌ; (L, K;) or this is a more particular term; [meaning a portion of such hair or wool; a piece of felt;] (S, Msb;) and ↓ لُبْدَةٌ: (L, K:) pl. of لِبْدٌ, (or of لبدة, as though the ة were imagined to be elided, M,) لُبُودٌ (S, A, L, K) and أَلْبَادٌ. (L, K.) b2: لِبْدٌ A well-known kind of carpet [and cloth, made of felt]. (L, K.) b3: لِبْدٌ [or لِبْدَةٌ, (S, art. وثر,)] What is beneath the saddle; [a saddle-cloth; a housing; a cloth of felt, which is placed beneath the saddle, and also used as a covering without the saddle]. (S, * L, * K.) لَبَدٌ Wool. (S, K.) Hence the saying مَا لَهُ سَبَدٌ وَلَا لَبَدٌ He has neither hair nor wool: (S:) or, neither what has hair nor what has wool: or, neither little nor much: (TA:) or, he has not anything: (S:) for the wealth of the Arabs consisted of horses, camels, sheep and goats, and cows; and all of these are included in this saying (TA.) See also سَبَدٌ.

لبد [app. لَبِدٌ] Compact, or cohering, ground, upon which one may walk, or journey, quickly. (L.) لَبِدٌ (S, K) and ↓ لُبَدٌ, (S, A, L, K,) the former of which is preferable, accord. to A'Obeyd, (S,) (tropical:) One who does not travel, (S, L,) nor quit his abode, (S, * L, K,) or place, (A,) nor seek sustenance. (L, K.) Hence, (A,) the last of Lukmán's [seven] vultures [with whose life his own was to terminate] was called ↓ لُبَدٌ, (S, A, L, K,) because he thought that is would not go away nor die. (L.) Thus applied, it is perfectly decl., because it is a word not made to deviate from its original form. (S, L.) b2: Also ↓ لُبَدٌ A man who does not quit his camel's saddle. (L.) لُبَدٌ (S, L) and لِبَدٌ, which is pl. of ↓ لِبْدَةٌ, (L,) and ↓ لُبَّدَى, (L, K,) and ↓ لِبْدَةٌ, and ↓ لُبْدَةٌ, (L,) (tropical:) A number of men collected together, (S, L, K,) and [as it were] compacted, one upon another: so the first and second of these words, accord. to different readings, signify in the Kur., lxxii., 19: (L:) or لِبَدٌ signifies collected together like locusts, (T, L,) which are app. thus called as being likened to a congregation of men; (ISd, L;) pl. of لِبْدَةٌ, (L,) which signifies a locust. (K.) [See a verse cited voce صَابَ.] b2: مَالٌ لُبَدٌ, (S, A, K, &c.,) and ↓ لُبَّدٌ, (Aboo-Jaafar, K,) and ↓ لُبُدٌ, (El-Hasan and Mujáhid,) and ↓ لُبْدٌ, (Mujáhid,) (tropical:) Much wealth; (S, K, &c.;) so in the Kur., xc., 6; (S, TA;) as also ↓ لَابِدٌ: (K:) or wealth so abundant that one fears not its coming to an end: (A, L:) some say that لُبَدٌ is a pl., and that its sing. is لُبْدَةٌ: others, that it is sing., like قُثَمٌ and حُصَمٌ: أَمْوَالٌ and مَالٌ are sometimes used in the same sense: لُبَّدٌ seems to be pl. of لَابِدٌ: (L:) so is لُبُدٌ, and so لُبْدٌ: (El-Basáïr:) also, مال لِبَدٌ, which is accord. to the reading of Zeyd Ibn-'Alee and Ibn-'Omeyr and 'Ásim, signifies collected wealth; لِبَدٌ being pl. of لِبْدَةٌ. (TA.) A2: See لُبَدٌ.

لِبْدَةٌ (tropical:) The mass of hair between the shoulderblades of the lion, (S, A, K,) intermingled, and compacted together: (A:) and the like upon a camel's hump: (T, L:) pl. لِبَدٌ. (S.) Hence the proverb, هُوَ أَمْنَعُ مِنْ لِبْدَةِ الأَسَدِ [He, or it, is more unapproachable, or inaccessible, than the mass of hair between the shoulder-blades of the lion]. (S, A.) Hence also ذُو لِبْدَةٍ is an appel-lation of the lion; (T, S, A, K;) and so ذُو لِبَدٍ. (T, A,) b2: See لِبْدٌ and لُبَدٌ.

لُبْدَةٌ: see لُبَدٌ.

نَاقَةٌ لَبِدَةٌ A she-camel choked by eating much of the plant called صِلِّيَان: pl. لَبَادَى: [see لَبِدَ:] (S:) or إِبِلٌ لَبِدَةٌ, and لَبَادَى, camels having a complaint of the belly from eating of the قَتَاد [or tragacantha]: and in like manner you say ناقة لَبِدَةٌ. (AHn, L.) لَبِيدٌ A جُوَالِق [or sack]: (K:) or a small جوالق: (S, IKtt, L:) or a large جوالق: a لِبْد [or covering of felt] which is sewed upon a قِرْبَة [or water-skin]. (L.) b2: Also, (K,) or لَبِيدَةٌ, (L,) A [fodder-bag of the kind called] مِخْلَاة. (L, K.) لَبَّادٌ A maker, or manufacturer, of لِبْد [i. e., hair or wool commingled, and compacted together; or felt]. (K.) لُبَّادَةٌ A garment of felt (مِنْ لِبْد, S, or لُبُود, L, K,) worn on account of rain, (S, L, Msb, K,) to protect one therefrom: (TA:) a garment of the kind called قَبَآء. (L.) لُبَّادَى: see لُبَدٌ.

لَابِدٌ see لُبَدٌ. b2: اللَّابِدُ, and ↓ المُلْبَدُ, and أَبُو لُبَدٍ, and أَبُو لِبَدٍ, (tropical:) The lion. (K.) ملْبَدٌ A horse having a لِبْد [or saddle-cloth, or covering of felt] bound upon him. (S.) b2: See اللَابِدُ, and مُلْبِدٌ.

مُلْبِدٌ A camel (L, K) or stallion-camel, (T, L,) striking his thighs with his tail, (L, K,) and making his dung to stick to them. (L.) b2: (tropical:) A man cleaving to the ground, and making himself inconspicuous: (TA:) (tropical:) a man cleaving to the ground by reason of poverty. (A.) b3: مُلْبِدٌ, or ↓ مُلْبَدٌ, applied to a tank, or cistern: see مُبْلِدٌ.

مُلَبِّدٌ Scanty rain [that renders the soft ground compact, so that the feet do not sink in it]. (L.) خُفٌّ مُلَبَّدٌ, and ↓ مَلْبُودٌ, A pair of boots made of لِبْد [or felt]. (A.) See also 4.

مَلْبُودٌ (assumed tropical:) A he-goat compact in flesh. (L.) b2: See preceding paragraph.

لحس

1 لَحِسَهُ, (S, Mgh, Msb, K,) or لَحِسَهُ بِلِسَانِهِ, (A,) aor. ـَ (S, Msb, K,) inf. n. لَحْسٌ (S, A, Msb, K) and مَلْحَسٌ (A K) and لَحْسَةٌ and لُحْسَةٌ, (Yaakoob, S, K,) the last mentioned by ISk, (TA,) He licked it; (S, A, K, TA;) namely, a bowl, (S, K,) and a vessel: (S:) اللَّحْسُ is with the tongue: (S, K:) or لَحسَهُ signifies he took what was upon it, (Mgh,) or what adhered to its sides, (Msb,) with his tongue or his finger; (Mgh, Msb;) the suffixed pronoun referring to a bowl (Mgh, Msb) or some other thing: (Mgh:) and he took it (a thing) with his tongue. (TA.) It is said in a proverb, أَسْرَعُ مِنْ لَحْسِ الكَلْبِ أَنْفَهُ [Quicker than the dog's licking his nose]. (S, A.) See also مَلْحَسٌ, below. b2: لَحِسَ الدُّودُ الصُّوفَ, (A, Mgh, Msb,) in measure like لَبِسَ, (Mgh,) or لَحَسَ, like مَنَعَ, (K,) inf. n. لَحْسٌ, (Mgh, Msb, K,) The worms ate the wool: (Mgh, Msb, K:) and in like manner, لحس الجَرَادُ الخُضَرَ (A, K) and الشَّجَرَ, (TA,) the locusts ate the green plants (K) and the trees. (TA.) 4 الحست الأَرْضُ (tropical:) The land produced plants, or herbage: (S:) or began to produce leguminous plants: (K:) or produced the first of the herbage, so that the beasts saw it and desired it and licked it, not being able to eat of it anything: (TA:) or produced what the beasts of carriage might lick or eat (مَا تَلْحَسُهُ): (A, TA:) or [became in such a state that] the beasts of carriage licked or ate (لَحَسَتْ) its plants, or herbage. (Sgh, K.) A2: الحس المَاشِيَةَ (tropical:) He pastured the camels or sheep or goats with the least pasturing. (K.) 8 التحس مِنْهُ حَقَّهُ (tropical:) He took from him his (the former's, A) right, or due. (A, K.) لَحْسَةٌ: see 1. [Accord. to analogy, it is an inf. n. of un.]

لُحْسَةٌ [The quantity that one takes by one lick with the tongue. Hence the saying,] مَا لَكَ عِنْدِى لُحْسَةٌ I have not anything for thee, or belonging to thee. (TA.) b2: See also 1.

لَحُوسٌ: see مِلْحَسٌ.

لَحْوَسٌ: see مِلْحَسٌ.

لَحَّاسٌ A man who licks much what comes to him. (TA.) b2: لَحَّاسَةٌ A moth-worm, that eats wool; syn. عُثَّةٌ. (TA.) b3: A lioness. (K.) سَنَةٌ لَا حِسَةٌ (tropical:) A distressful, or calamitous, year; (K;) a year that consumes all the herbage: (A, TA:) and لَوَاحِسُ, [the pl., سِنُونٌ, being understood,] distressful, or calamitous, years. (A, TA.) لَا حُوسٌ: see مِلْحَسٌ.

مَلْحَسٌ is a noun of place; [signifying A place of licking; &c;] as well as an inf. n.: and in both cases it has مَلَاحِسُ for pl. (IJ.) Yousay, تَرَكْتُهُ بِمَلَا حِسِ البَقَرِ, (S, A, K,) or بِمَلَاحِسِ البَقَرِ أَوْلَادَهَا, (TA,) meaning, (tropical:) I left him in the places where the wild cows lick their young ones (S, ISd, A, K) from the membranes in which they are born: (ISd, TA:) or in a desert place, (S,) or in a desert, or waterless desert, (ISd, A, TA,) so that it was not known where he was; (S;) because the wild cows bring forth only in the deserts: (ISd, TA:) the former is like the saying بِمَبَاحِثِ البَقَرِ; (S;) and is that which ISd holds to be the right: (TA:) in the latter, ملاحس is an inf. n., in the pl. form, which is strange; because it governs اولاد in the accus. case; and a prefixed noun [مَوَاضِع] is understood before it: (IJ:) some relate the saying differently, thus, بِمَلْحَسِ البَقَرِ أَوْلَادَهَا, meaning, بِمَوْضِعِ مَلْحَسِ البَقَرِ أَوْلَادَهَا [in the place of the cows' licking their young ones]; (K;) because [some hold that] an inf. n. of the measure مَفْعَلٌ has no pl. (TA.) مُلْحِسٌ: see مِلْحَسٌ.

مِلْحَسٌ (tropical:) Greedy; as also ↓ لَحْوَس (K) and ↓ لَاحُوسٌ and ↓ مُلْحِسٌ: (TA:) and one who takes everything that he can. (K:) or a greedy man, who takes everything that he can: (A:) one who takes everything that appears to him: (TA:) [originally, a lick-dish:] and [in like manner]

↓ لَحُوسٌ (tropical:) a man who seeks after sweets, like the fly. (A, K.) b2: Also, (assumed tropical:) Courageous: (K:) as though an eater of everything that rose up to him. (TA.)

لحظ

1 لَحَظَهُ, (S, K,) or لَحَظَهُ بِالعَيْنِ, (Msb,) and لَحَظَ إِلَيْهِ, (S, Msb, K,) aor. ـَ inf. n. لَحْظٌ (Msb, K) and لَحَظَانٌ, (K,) He looked at him from the outer angle of the eye, (S, Msb, K,) to the right or left, (Msb, TA,) with more turning of the face than is denoted by شَزْرٌ; (Msb, K;) or without turning the face: (TA:) or he watched him with the eye: (Msb:) and hence ↓ مُلَاحَظَةٌ, of the measure مُفَاعَلَةٌ, (K, TA,) explained by Az as signifying a man's looking from the outer angle of either eye. (TA.) 3 لاحظهُ, (S, Msb,) inf. n. مُلَاحَظَةٌ (Msb, K) and لِحَاظٌ, (S, Msb,) [i. q. لَحَظَهُ, q. v. b2: and hence,] (tropical:) He regarded him; had regard, or an eye, to him; paid regard, or consideration, to him; he regarded it, [namely, an affair,] or attended to it; syn. رَاعَاهُ. (S, Msb, TA.) b3: [And (assumed tropical:) He, or it, had a relation, or an analogy, to him, or it.]6 تلاحظوا (TA) They turned their eyes, [each looking from the outer angle of his eye,] one towards another. (K, L.) b2: [And hence, (assumed tropical:) They regarded one another; had regard, or an eye, one to another; paid regard, or consideration, one to another. b3: And (assumed tropical:) They had a mutual relation, or analogy.]

لَحْظٌ: see لَحَاظٌ.

لَحْظَةٌ A look from the outer angle of the eye; a sidelong glance; an ogle; a look from the side next the ear: pl. لَحَظَاتٌ: the dim. is لُحَيْظَةٌ. (TA.) Hence the saying جَلَسْتُ عِنْدَهُ لَحْظَةً I sat with him the like of [the time occupied by] a look from the outer angle of the eye. (TA.) And فِى لَحْظَةٍ [In the twinkling of an eye]. (K in art. سرع; &c.) لَحَاظٌ, (S, Msb, K,) with fet-h, (S, Msb,) like سَحَابٌ, (K,) or ↓ لِحَاظٌ, (T, IB, Mgh, Msb,) with kesr, (T, IB, Msb,) which latter is the form commonly known, (IB,) or the latter is incorrectly used for the former by some who twist the sides of the mouth in utterance, (MF,) or is [only] an inf. n. of لَاخَظَ, (S,) The outer angle of the eye, (T, S, Mgh, &c.,) next the part between the eye and the ear; (T, Mgh, Msb;) as also ↓ لَحْظٌ: pl. of the former لُحُظٌ: and of the latter أَلْحَاظٌ. (TA.) You say, فَتَنَتْهُ بِلَحَاظِهَا [She captivated his heart with the outer angle of her eye], and بِأَلْحَاظِهَا [with the outer angles of her eyes]. (TA.) لِحَاظٌ: see لَحَاظٌ.

لَحِيظٌ (assumed tropical:) Like. (K.) You say, هُوَ لَحِيظُ فُلَانٍ. (assumed tropical:) He is the like of such a one. (TA.) رَجُلٌ لَحَّاظٌ [A man who has a habit of looking from the outer angle of the eye]. (TA.) مَلْحَظٌ syn. with [the inf. n.] لَحْظٌ: or it signifies مَوْضِعُ لَحْظٍ [i.e. the place at which one looks from the outer angle of the eye]: pl. مَلَاحِظُ. (TA.) مَلْحُوظٌ (assumed tropical:) Regarded; had in view.]

أَحْوَالُهُمْ مُتَشَاكِلَةٌ مُتَلَاحِظَةٌ (tropical:) [Their states, or conditions, are similar; such as have mutual relation, or analogy]. (TA.)

لطف

1 لَطُفَ It (a thing) was small, or little; (S, Msb, K, KL;) and slender, thin, or fine: (K, KL:) and elegant, or graceful. (KL.) 2 لَطَّفَ It (a medicine) acted as an attenuant, and as an emollient. b2: لَطَّفَهُ, inf. n. تَلْطِيفٌ, [He made it slender]. (A, and K, art. حشر; &c.) 3 لَاطَفَ He caressed; treated with blandishment; soothed; coaxed; wheedled; cajoled: i. q. بَارَّهُ. (S, K.) b2: لَاطَفَهُ also signifies He spoke softly, gently, or blandly, to him. (TA.) He acted in a good manner with him: (KL:) manifested goodness towards him: (PS:) he acted towards him with goodness: and he did so, experiencing from him the same: (TK:) or rather, as syn. with بَارَّهُ, he behaved towards him with goodness and affection and gentleness, and regard for his circumstances; or did so, experiencing from him the same behaviour.4 أَلْطَفَهُ He gave him a gift or present. (TA.) b2: He showed him kindness, or goodness, and affection and gentleness, and regard for his circumstances, بِكَذَا [by such a thing, or such an action, &c.]. (S, K, TA.) Often occurring in the latter sense: but أَلْطَفَهَ بِكَذَا, expl. in the S and K by بَرَّهُ بِهِ, may mean He presented him with such a thing; like وَصَلَهُ بِهِ. b3: See أَخْلَطَهُ.5 تَلَطَّفَ لِلْأَمْرِ i. q. تَرَفَّقَ: (S:) see طَبَّ. b2: I. q.

تَكَلَّفَ اللُّطْفَ. (Bd xviii. 18.) b3: تَلَطَّفَ بِهِ i. q. تَرَفَّقَ. (Mgh in art. رفق.) لُطْفٌ Gentleness: graciousness; courtesy; civility: (S, &c.:) see رِفْقٌ: and delicacy of flavour, &c.

لَطَفٌ A gift, or present: pl. أَلْطَافٌ. (MA.) b2: See لَطَفةٌ.

لَطَفَةٌ A present; i. e. a thing sent to another in token of courtesy or honour; syn. هَدِيَّةٌ; (S, K;) as also ↓ لَطَفٌ, as stated by Z and others: pl. of the latter أَلْطَافٌ. (TA.) لَطِيفٌ Gentle, gracious, courteous, or benignant: and also subtle; knowing with respect to the subtilties, niceties, abstrusities, or obscurities, of things, affairs, or cases: in both of these senses often applied to a man. And Refined in manners, &c. b2: Obscure, recondite, or abstruse, language. (Kull.) b3: See Ham, p. 455. b4: Applied to a medicine, &c., Delicate: see سَوْسَنٌ.

لَطِيفَةٌ A nice, subtile, subtilely excogitated, quaint, facetious, or witty, saying, expression, or allusion; a witticism; a quaint conceit. b2: [A nicety of language;] any indication of subtile meaning, apparent to the understanding, but not to be expressed; as [matters of] the sciences of taste (عُلُوم الأَدْوَاق). (KT.) الإِلْطَافُ Self-pollution, by a woman: see جَلَدَ عُمَيْرَةَ in art. جلد.

صب

أ1 صَبَأَ, (S, M, K,) aor. ـَ (M, K,) inf. n. صُبُوْءٌ, (S, M, K, [in the last of which it is implied that this verb in all its senses except the last has صَبْءٌ also for an inf. n., and likewise صَبُؤَ as a syn. form, but this I do not find authorized by any other lexicon,]) said of the tush (S, M, K) of a camel (S, M) and of a cloven-hoofed animal and of a solid-hoofed animal, (M,) and said of a cloven hoof, (K, [but this, I doubt not, is a mistake, for in the place of صَبَأَ الظِّلْفُ والنَّابُ, the reading in the K, I find in the M صَبَأَ نَابُ الظِّلْفِ وَالخُفِّ وَالحَافِرِ, and the like in the L,]) It grew forth; (M, K;) or its point, or extremity, grew forth: (S:) and accord. to the K, it appears that ↓ اصبأ signifies the same; but this is not the case. (TA.) And صَبَأَت said of the ثَنِيَّة [i. e. a central incisor] of a boy, It grew forth. (S.) b2: Also, said of a star, (M, K,) and of the moon, (M,) It rose; and so ↓ اصبأ: (M, K:) or تَصْبَأَ النُّجُومُ the stars come forth from their places of rising: (AO, S:) or صَبَأَتِ النُّجُومُ the stars appeared: (TA:) and النَّجْمُ ↓ اصبأ the Pleiades [antonomastically called النجم] rose. (S.) b3: [Hence,] صَبَأَ, (S, M, K,) or صَبَأَ مِنْ دِينِهِ إِلَى دِينٍ آخَرَ, (AO, S, Msb, *) aor. ـَ (M, Msb, K,) inf. n. صُبُوْءٌ (S, M, K) and صَبْءٌ; and صَبُؤَ, (M, K,) aor. ـُ (TA,) inf. n. صُبُوْءَةٌ; (CK [but not in the TA nor in my MS. copy of the K];) (assumed tropical:) He departed from his religion to another religion; (S, M, Msb, K;) like as the stars come forth from their place of rising. (AO, S.) And صَبَأَ, (S,) or صَبَأَ فِى دِينِهِ, aor. ـَ inf. n. صُبُوْءٌ, (T, TA,) He was, or became, a صَابِئ [or Sabian]. (T, S, TA. [See صَابِئٌ, below.]) b4: And صَبَأَ عَلَيْهِمْ, (S, M,) aor. ـَ (S,) inf. n. صَبْءٌ and صُبُوْءٌ, He came forth upon them; (S, M;) as also ↓ اصبأ: (M:) and accord. to IAar, صَبَأَ عَلَيْهِ he came forth, or went forth, upon him, or against him: and he inclined against him with enmity: (TA:) or he came, or came forth, upon him unexpectedly: whence, he says, the word صُبًّا in the saying of the Prophet, لَتَعُودُونَّ فِيهَا أَسَاوِدَ صُبًّا, [which see in art. صب,] the said word being of the measure فُعَّلًا, [originally صُبَّأً,] and the ء being suppressed: (L in art. صب:) and ↓ أَصْبَأَهُمْ signifies he came upon them suddenly, not having knowledge of their place. (K.) A2: One says also, صَبَأَ عَلَيْهِمُ العَدُوَّ, (M, * K,) aor. ـَ inf. n. صَبْءٌ; (M;) as also صَبَعَ; (TA;) He guided to them (M, K) the enemy: (K:) mentioned by IAar, from Az. (TA.) b2: And قُدِّمَ

↓ إِلَيْهِ طَعَامٌ فَمَا صَبَأَ وَلَا أَصْبَأَ Food was presented to him, and he did not put (M, K *) his hand (M) or his finger (إِصْبَعَهُ K) into it, or upon it: (M,) K: [see also صَبَعَ:]) mentioned by IAar. (M.) And صَبَأَ فِى الطَّعَامِ, aor. ـُ He [app. a camel] put his head into the food: as also صَبَغَ. (O in art. صبغ.) And صَبَأَتْ فِيهَا رَأْسَهَا [or فِيهِ, She put her head into it]; like صَبَغَتْ. (TA in that art.) 4 أَصْبَاَ see the preceding paragraph, in six places.

صَابِئٌ [part. n. of صَبَأَ: and as such signifying] One who departs from his religion to another religion. (Msb.) The Arabs used to call the Prophet الصَّابِى [for الصَّابِئُ], because he departed from the religion of Kureysh to El-Islám; and him who entered the religion of El-Islám, مَصْبُوٌّ, changing the ء to و; and the Muslims [collectively], الصُّبَاةٌ, as though pl. of الصَّابِىِ, without ء, like قُضَاةٌ and غُزَاةٌ pls. of قَاضٍ and غَازٍ. (TA.) And [the pl.] الصَّابِئُونَ in the Kur [v. 73, &c.,] is said by Zj to mean Those who depart from one religion to another. (TA.) b2: Then this appellation, صَابِئٌ, was applied to [Any individual of] a certain sect of the unbelievers, [the Sabians,] said to worship the stars secretly, and openly to profess themselves to belong to the Christians: they are called الصَّابِئَةُ and الضَّابِئُونَ: and they assert that they are of the religion of Sábi the son of Sheyth [or Seth] the son of Adam: their appellation may also be pronounced الصَّابِيُونَ, and thus Náfi' read it [in the Kur]: (Msb:) or the صَابِئُونَ are a certain class of the people who possess revealed scripture: (S:) or a people whose religion resembles that of the Christians, except that their kibleh is towards the place whence blows the [south, or southerly, wind called] جَنُوب: (Lth, T, TA:) [or] whose kibleh is from (مِنْ [or this may mean some point of]) the place whence blows the [north, or northerly, wind called] شَمَال at midday: (M, K:) or, accord. to some, their kibleh is the Kaabeh: (MF:) and they assert that they are of the religion of Noah, (Lth, T, M, K,) lyingly: (Lth, T, M:) in the R it is said that they are thus called in relation to Sábi the son of Lámak [or Lamech], the brother of Noah: Bd says, it is said that they are worshippers of the angels: and it is said that they are worshippers of the stars: and that their appellation is Arabic; from صَبَأَ “ he departed from a religion; ” or from صَبَا “ he inclined,” because of their inclining from truth to falsehood. (MF, TA.)