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.)

فتن

1 فَتَنَهُ, (T, S, M, &c.,) aor. ـِ (M,) inf. n. فَتْنٌ, (S, M, K,) [and quasi-inf. n., in this and other senses, فِتْنَةٌ,] He burned it (T, * S, * M, K *) in the fire. (M.) Hence, [in the Kur li. 13,] يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (T, * S, M, K *) i. e. [The day, or on the day, accord. to two different readings, (يَوْمُ and يَوْمَ, the latter of which is the more common,)] when they shall be burned (T, S, M, K) with the fire [of Hell]. (T.) And [in the Kur lxxxv. 10,] إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ Verily they who burned the believing men and the believing women (T, S *) in the fire kindled in the trench, or pit; throwing them therein. (T.) This is said to be the primary signification of the verb. (TA.) b2: And He melted it with fire, (T,) or put it into the fire, (S, Msb,) namely, gold, (T, S, Msb,) and silver, in order to separate, or distinguish, (T, Msb,) the bad from the good, (T,) or the good from the bad, (Msb,) or to see what was its [degree of] goodness. (S.) b3: And hence, accord. to Er-Rághib, الفَتْنُ is used as meaning The causing a man to enter into fire [app. by way of trial, or probation], and [in like manner] into a state of punishment, or affliction: (TA:) [and it is also used as meaning the slaying another; whence, in the Kur iv. 102,] إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا means [If ye fear that those who have disbelieved] may slay you; and in like manner in the Chapter of Yoonus [i. e. in x. 83], أَنْ يَفْتِنَهُمْ means ان يَقْتُلَهُمْ. (T. [In the TA, these two exs. are misplaced, or something has been omitted before them by a copyist.]) b4: [Hence also,] one says, فَتَنَهُ, aor. ـِ (K, TA,) inf. n. فَتْنٌ, (TA,) He, or it, caused him to fall into الفِتْنَة; (K, TA;) i. e. trial; and affliction, distress, or hardship; [generally meaning an affliction whereby some good or evil quality is put to the test;] (TA;) as also ↓ اِفْتَتَنَهُ; and ↓ فتّنهُ; (K, TA;) but this, of which the inf. n. is تَفْتِينٌ, has an intensive signification; (S;) and ↓ أَفْتَنَهُ; (K, TA;) which last is rare, or rather, accord. to As, [though app. not in this sense, but in another, to be mentioned in what follows,] is not allowable: (TA:) the first of these verbs is trans. and intrans.: (S, K, TA:) you say also, فَتَنَ, (Az, T, S, K, TA,) aor. ـِ (Az, T, K,) inf. n. فُتُونٌ, (Az, T, S, TA,) He fell into فِتْنَة [i. e. trial, or affliction, &c.]; (Az, T, K;) as also ↓ اِفْتَتَنَ: (K:) or the former signifies he shifted from a good, to an evil, state or condition: or, accord. to En-Nadr, one says ↓ اِفْتَتَنَ and اُفْتُتِنَ, both meaning the same; and this is correct; but فَتَنَ as quasi-pass. of فَتَنْتُهُ [i. e. as intrans.] is of weak authority: (T:) and ↓ اُفْتُتِنَ, said of a man, [as also اِفْتَتَنَ,] and فُتِنَ, signify the same, (S, M,) accord. to Az, (M,) i. e. he was smitten by a فِتْنَة [or trial, &c.,] so that his wealth, or property, or his intellect, departed: and likewise he was tried, or tested: (S:) and accord. to Az, one says, of a man, ↓ أُفْتِنَ, [if not a mistranscription for اُفْتُتِنَ, as above,] with damm, meaning فُتِنَ: (TA:) [and فَتَنَهُ has فُتُونٌ also as an inf. n.:] it is said in the Kur [xx. 41], وَفَتَنَّاكَ فُتُونًا (S) i. e. And we tried thee with a [severe] trying: or the noun in this instance is pl. of فَتْنٌ; or of فِتْنَةٌ, formed by disregard of the ة, like حُجُوزٌ and بُدُورٌ which are [said to be] pls. of حُجْزَةٌ and بَدْرَةٌ; so that the meaning is, we tried thee with several sorts of trying: (Bd:) or, as some say, and we purified thee with a [thorough or an effectual] purifying [like that of gold, or silver, by means of fire]: (TA:) [in many instances] فَتَنَهُ, aor. ـِ [inf. n. فَتْنٌ,] signifies He tried, or tested, him; whence, in the Kur ix. 127, يُفْتَنُونَ meansThey are tried, or tested, by being summoned to war, against unbelievers or the like; or, as some say, by the infliction of punishment or of some evil thing. (M.) فَتَنْتُمْ أَنْفُسَكُمْ, in the Kur [lvii. 13], means Ye caused yourselves to fall into trial and punishment. (TA.) And وَهُمْ لَا يُفْتَنُونَ, in the Kur xxix. 1, is expl. as meaning While they are not tried in their persons and their possessions so that he who has true faith may be known from others by his patient endurance of trial. (T.) And the saying, in a trad., إِنَّكُمْ تُفْتَنُونَ فِى القُبُورِ means [Verily ye shall be tried, or tested, in the graves by] the questioning of [the two angels] Munkar and Nekeer. (TA.) [See also مَفْتُونٌ, which is said to be an inf. n., and syn. with فِتْنَةٌ, meaning خِبْرَةٌ, or with فُتُونٌ (mentioned above as an inf. n. of the intrans. v. فَتَنَ), meaning جُنُونٌ; as well as a pass. part. n.] b5: And فَتَنَهٌ, (M, TA,) inf. n. فَتْنٌ, (TA, [or perhaps فُتُونٌ, as in the next following sentence]) also signifies He made him (a man, M) to turn from, or quit, (M, TA,) the predicament in which he was, (M,) or the right course: (TA:) whence, in the Kur [xvii. 75], وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِى أَوْحَيْنَا

إِلَيْكَ (M, TA) i. e. [And verily they were near to] their making thee to turn [from that which we had revealed to thee]: thus this saying has been explained. (TA.) [And He, or it, seduced him; or tempted him: thus it may often be well rendered, agreeably with what next precedes and what next follows, and with explanations of its act. part. n. and of فِتْنَةٌ.] And one says, فَتَنَ المَالُ النَّاسَ, aor. ـِ inf. n. فُتُونٌ, [or perhaps فَتْنٌ, as in the next preceding sentence,] meaning Wealth, or property, inclined, or attracted, to it, men, or mankind: and فُتِنَ فِى دِينِهِ and ↓ اُفْتُتِنَ, both in the pass. form, He declined [or was made to decline] from [the right way in] his religion. (Msb.) And فَتَنَهُ, aor. ـِ inf. n. فَتْنٌ and فُتُونٌ, (M, K,) He, or it induced in him admiration, or pleasure; (M, * K, * TA;) as also ↓ أَفْتَنَهُ [respecting which see what here follows]: (M, K:) and one says, of a woman, فَتَنَتْهُ, (T, S,) meaning [She enamoured him; or captivated his heart; i. e.] she bereaved him of his heart, or reason, (دَلَّهَتْهُ, [thus in several copies of the S, in one of my copies بَلَّهَتْهُ,] and [so affected him that] he loved her; (S;) as also ↓ أَفْتَنَتْهُ; (T, S;) the former of the dial. of El-Hijáz, and the latter of the dial. of Nejd; (T, S; *) but ↓ افتنتهُ, (T, S,) or افتنهُ, (M,) was disallowed by As, (T, S, M,) and he paid no regard to a verse mentioned to him as an ex. thereof, (T,) [or] he ignored a verse cited to him as an ex. of the pass. part. n. from an أُرْجُوزَة of Ru-beh, not knowing it therein; (M;) most of the lexicologists, however, allow both: (T:) Sb says that فَتَنَهُ signifies he put [or occasioned] in him فِتْنَة; and ↓ افتنهُ, he caused الفِتْنَة to come to him [or to affect him]; (M;) or he said that the latter means he made him to be فَاتِن: (TA voce حَزَنَهُ:) and one says also, of a man, فُتِنَ بالْمَرْأَةِ and ↓ اُفْتُتِنَ [both meaning He was enamoured by the woman]. (T.) b6: and one says also, of a man, فَتَنَ, aor. ـِ inf. n. فُتُونٌ, meaning He desired الفُجُور [i. e. the committing of adultery or fornication]: (Az, TA:) or فَتَنَ إِلَى

النِّسَآءِ, inf. n. فُتُونٌ, he desired الفُجُور (T, M, K, TA) with women or the women; as also فُتِنَ إِلَيْهِنَّ. (M, K, TA.) 2 فَتَّنَ see the preceding paragraph, former half.3 مُفَاتَنَةٌ [The occasioning فِتْنَة (meaning conflict, or discord, or the like,) with another]. (TA in art. عرم: see 3 in that art.) 4 أَفْتَنَ see 1, former half, in two places: and also in the latter half, in four places.5 بَنُو ثَقِيفٍ يَتَفَتَّنُونَ أَبَدًا means يَتَحَارَبُونَ [i. e. The sons of Thakeef (the tribe so called) contend in war, one with another, ever]. b2: تَفَتَّنَنِى: see 5 in art. عجب, where it is said to be syn. with تَصَبَّانِى.8 إِفْتَتَنَ see 1, former half, in four places: and also in the latter half, in two places.

فَتْنٌ A sort, or species; and a state, or condition; syn. ضَرْبٌ, (T, M, K,) and فَنٌّ, (T, K,) and لَوْنٌ, (M, K,) and حَالٌ. (T, K.) Hence the saying of 'Amr Ibn-Ahmar El-Báhilee, إِمَّا عَلَى نَفْسٍ وَإِمَّا لَهَا وَالعَيْشُ فَتْنَانِ فَحُلْوٌ وَمُرْ

[Either against a soul or for it; life being of two sorts, or conditions, sweet and bitter; مُرْ being for مُرٌّ]; (T; and the latter hemistich, without the incipient و, is cited in the K;) thus as related by some: but as related by Aboo-Sa'eed [As], he said فَنَّانِ, i. e. ضَرْبَانِ: and as related by Aboo-'Amr Esh-Sheybánee, فِتْنَانِ [with kesr]; and [he seems to have held that the poet meant two-sided; for] he says that ↓ الفِتْنُ signifies النَّاحِيَةُ. (T.) b2: And الفَتْنَانِ, (K, TA, [in the CK, erroneously, الفُتْنانِ,]) dual of الفَتْنُ, (TA,) signifies The first and last parts of the day; or the early part of the morning and the late part of the evening: (K, TA:) because they are two states, or conditions, and two sorts. (TA.) فِتْنٌ: see the next preceding paragraph.

فِتْنَةٌ A burning with fire. (T.) b2: And The melting of gold and of silver (K, TA) in order to separate, or distinguish, the bad from the good. (TA.) b3: And [hence, or] from فَتَنَ signifying

“ he melted,” (T,) or from that verb as signifying “ he put into the fire, “(Msb,) gold, and silver, “ for that purpose,” (T, Msb,) it signifies A trial, or probation; (IAar, T, S, M, K, TA;) and affliction, distress, or hardship; (TA;) and [particularly] an affliction whereby one is tried, proved, or tested: (IAar, T, S, K, TA:) this is the sum of its meaning in the language of the Arabs: (T, TA: *) or the trial whereby the condition of a man may be evinced: this, accord. to Zj, may be the meaning in the Kur v. 45: (M:) or a mean whereby the condition of a man is evinced, in respect of good and of evil: (Kull:) [hence it often means a temptation:] and ↓ مَفْتُونٌ signifies the same as فِتْنَةٌ, (S, M, K,) meaning a trial: (K:) the pl. of فِتْنَةٌ is فِتَنٌ. (Msb.) It proceeds from God and from man: (Er-Rághib, TA:) [there are many instances of its proceeding from God in the Kur; for ex., in xxxvii. 61,] إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ i. e. [Verily we have made it to be] a trial [to the wrongdoers] is said in relation to the tree Ez-Zakkoom; the existence of which they disbelieved; for when they heard that it comes forth in the bottom of Hell, they said, Trees become burned in the fire; then how can they grow therein? (M.) [And hence] it signifies also Punishment, castigation, or chastisement. (T, M, K.) And Slaughter: (T:) and civil war, or conflict occurring among people: (M:) and slaughter, and war, and faction, or sedition, among the parties of the Muslims when they form themselves into parties: (T:) and discord, dissension, or difference of opinions, among the people. (IAar, T, K.) A misleading; or causing to err, or go astray: (T, K:) [seduction; or temptation: or a cause thereof; such as] the ornature, finery, show, or pomp, and the desires, or lusts, of the present life or world, whereby one is tried: (T:) and wealth, or children; (T, K, TA;) because one is tried thereby: (TA:) and women; than whom, the Prophet said, there is no فِتْنَة more harmful to men: (T:) and a cause of one's being pleased with a thing; (T, M, K;) as in the saying لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ [in the Kur x. 85, i. e. Make not us to be a cause of pleasure to the wrongdoing people]; meaning, make not them to prevail over us, so as to become pleased with their unbelief and to think that they are better than we. (T.) Also Madness, insanity, or diabolical possession; (T, K;) and so ↓ فُتُونٌ and ↓ مَفْتُونٌ. (T.) And Error; or deviation from the right way. (M, K.) And Infidelity; or unbelief: (T, M, K:) thus in the saying, [in the Kur ii. 187,] وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ [and infidelity, or unbelief, is more excessive than slaughter: and the like is said in ii. 214]. (T.) And A sin, a crime; or an act of disobedience for which one deserves punishment. (M, K.) and Disgrace, shame, or ignominy. (M, K.) فِتْنَةُ الصَّدْرِ signifies الوَسْوَاسُ [app. as meaning The devil's prompting, or suggesting, of some evil idea]: فِتْنَةُ المَحْيَا, The being turned from the [right] road: فِتْنَةُ المَمَاتِ, The being questioned in the grave [by the two angels Munkar and Nekeer]: فِتْنَةُ الضُّرِّ, The sword: and فِتْتَةُ السُّرِّ, Women. (TA.) [And الفِتْنَةُ العَمْيَا is a phrase used in the present day as meaning Incurable evil or trouble.]

A2: [It is also the name now commonly given to The mimosa farnesiana of Linn.; (Delile's Floræ

Ægypt. Illustr. no. 962;) called by Forskål (Flora Ægypt. Arab. p. lxxvii.) mimosa scorpioïdes.]

فِتَانٌ A covering, of leather, for the [camel's saddle called] رَحْل: (T, M, K:) pl. فُتُنٌ. (M.) فُتُونٌ: see فِتْنَةٌ, latter half. [It is an inf. n. of 1 in several senses.]

فَتِينٌ, applied to silver (وَرِق, i. e. فِضَّة), Burnt. (S.) b2: [Hence,] Black stones; as though burnt with fire. (T.) And A [stony tract such as is called] حَرَّة, (S,) or like a حَرَّة, (Sh, T,) as though the stones thereof were burnt: (Sh, T, S:) or a black حَرَّة: (K:) or a حَرَّة wholly covered by black stones, as though they were burnt: (M:) pl. فُتُنٌ: (Sh, T, M, K:) and فَتَائِنُ signifies black حِرَار [pl. of حَرَّةٌ]; (TA; [and the same is app. indicated in the T;]) as though its sing. were

↓ فَتِينَةٌ; and some say that this is a sing. [or n. un.], and that فَتِين is the pl. [or coll. gen. n.]; but as some relate a verse of El-Kumeyt which is cited as an ex. of فَتِينَة with the ة elided because ending the verse, it is فِتِينَ, and said to be pl. of فِتَةٌ, like as عِزِينَ is of عِزَةٌ. (T.) A2: In the dial. of El-Yemen it signifies Short; and small. (TA.) فَتِينَةٌ: see the next preceding paragraph.

فَتَّانٌ is an intensive epithet. (TA.) b2: and signifies A goldsmith or silversmith: (S, K, TA:) because of his melting the gold and the silver in the fire. (TA.) b3: And الفَتَّانَةُ signifies [The touch-stone; i. e.] the stone with which gold and silver are tried, or tested. (KT.) b4: And the former, A man who tries, or tempts, much. (TA.) And الفَتَّانُ, The devil; (T, S, K;) who tries, or tempts, men, by his deceit, and his embellishing acts of disobedience; (T;) as also ↓ الفَاتِنُ; (M, K;) [each] an epithet in which the quality of a subst. predominates: (M:) pl. of the former فُتَّانٌ. (T, S.) And الفَتَّانَتَانِ, The dirhem and the deenár; (K, TA;) as though they tried, or tempted, men. (TA.) And likewise, (K,) or فَتَّانَا القَبْرِ, (M,) [The two angels] Munkar and Nekeer [who are said to examine and question the dead in the graves]. (M, K.) b5: And A thief, or robber, (T. K,) who opposes himself to the company of travellers in their road. (T.) فَاتِنٌ [is the act. part. n. of the trans. v. فَتَنَ; and as such] signifies Causing to err, or go astray, (T, S, M,) from the truth: (S:) hence the saying in the Kur [xxxvii. 162], مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ, (T, S, * M, *) which, accord. to Fr, means, Ye have not power [over him] to cause him to err, except him against whom it has been decreed that he shall enter the fire [of Hell]; فاتنين being made trans. by means of عَلَى because it implies the meaning of قَادِرِينَ, which is thus made trans.: (M:) Fr says, the people of El-Hijáz say مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ; and the people of Nejd, ↓ بِمُفْتِنِينَ, from أَفْتَنْتُ. (S.) b2: See also فَتَّانٌ.

A2: It is also an epithet from the intrans. v.

فَتَنَ; and as such is applied to a heart as signifying Falling into فِتْنَة [i. e. trial, or affliction, &c.; or in a state of trial, &c.]. (S, * TA.) فَيْتَنٌ A carpenter. (K.) مُفْتَنٌ: see مَفْتُونٌ. [And see also the different explanations of its verb.]

مُفْتِنٌ: see an ex. of its pl. voce فَاتِنٌ.

مَفْتُونٌ [pass. part. n. of 1; signifying Burned: &c.]. b2: It is applied as an epithet to a deenár as meaning Put into the fire in order that one may see what is its [degree of] goodness. (S.) b3: It signifies also Smitten by a فِتْنَة [or trial, &c.,] so that his wealth, or property, or his intellect, has departed: and likewise tried, or tested: (S:) or caused to fall into الفِتْنَة; (K, TA;) i. e. trial; and affliction, distress, or hardship; (TA;) as also ↓ مُفْتَنٌ. (K, TA.) And [particularly] Afflicted with madness, insanity, or diabolical possession. (T, K. *) [See also what here follows.]

A2: It is also syn. with فِتْنَةٌ; (T, S, M, K;) and, thus used, it is an inf. n., like مَعْقُولٌ &c. (T, S, M.) See فِتْنَةٌ, former half: and again, in the latter half. Hence, (T, M,) as some explain it, (M,) بِأَيِّكُمُ الْمَفْتُونُ, [in the Kur lxviii. 6,] (T, M,) meaning In which of you is madness: (T:) but some say that the ب is redundant; (M;) thus says AO; (T;) the meaning being أَيُّكُمُ الْمَفْتُونُ [Which of you is the afflicted with madness]; (T, M;) but Zj disallowed this: (T:) J says, [in the S,] that the ب is redundant, as in كَفَى بِاللّٰهِ شَهِيدًا, in the Kur [xiii. last verse, &c.], and [thus in copies of the S, app. a mistake for “ or ”] المفتون means الفِتْنَةُ, and is an inf. n. [&c.]: IB says, [in remarking upon this passage of the S,] if the ب be redundant, المفتون is the man, and is not an inf. n.; but if you make the ب to be not redundant, then المفتون is an inf. n. in the sense of الفُتُون. (TA.) [See also art. ب; p. 142, second col.; and p. 143, third col.]

مَفْتُونَةٌ is [a term] applied to A number of black camels collected together (لَابَة سَوْدَآء), as though they were like the [stony tract called] حَرَّة, in blackness; as though they were burnt. (T.)

ليط

1 لَاطَ بِهِ, aor. ـِ inf. n. لَيْطٌ: see لَاطَ بِهِ in art. لوط, in three places. b2: مَا يَلِيطُ بِهِ النَّعِيمُ A state of ease, or plenty, or enjoyment, does not suit him, (Az, K.) A2: لَاطَ القَاضِى فُلَانًا بِفُلَانٍ, (K,) aor. as above, (TA,) (tropical:) The judge classed such a one, as an adjunct, with such a one; put him on a par with him; or made him to be as though on a par with him; syn. أَلْحَقَهُ بِهِ. (K.) It is said in a trad., of 'Omar, كَانَ يَلِيطُ أَوْلَادَ الجَاهِليَّةِ بِآبَائِهِمْ (tropical:) He used to class the children of people of ignorance, [the pagans,] as adjuncts, with their fathers; syn. يُلْحِقُهُمْ. (TA.) [See also لَاطَهُ in art. لوط; and see 4.]2 لَيَّطَ see 4.4 الاطهُ, inf. n. إِلَاطَةٌ, He stuck it; made it to cleave, stick, or adhere; (TA;) as also ↓ ليّطهُ, inf. n. تَلْيِيطٌ. (K, TA [but only the inf. n. is mentioned.]) لَيْطٌ: see لَوْطٌ: A2: see also لِيطٌ.

لِيطٌ is a pl. of ↓ لِيطَةٌ, (S, K,) as also لِيَاطٌ and أَلْيَاطٌ; (K;) [the last being a pl. of pauc.; or rather, لِيطٌ is a coll. gen. n., of which لِيطَةٌ is the n. un.;] and signifies The bark, rind, or peel, that adheres to a tree: or, accord. to Az, that is beneath the upper bark, rind, or peel: (TA:) or the covering, exterior part, skin, peel, rind, bark, or the like, of anything: (K:) and particularly, of a cane, or reed; (L;) or this is termed ↓ لِيطَةٌ; (K:) or this last word signifies a piece, or portion, of the exterior part of a cane, or reed; (S, L;) or a sharp piece thereof, mentioned in a trad. as used for cutting the throats of sparrows: (TA:) also, of a spear-shaft; (L;) or this, too, is termed ↓ لِيطَةٌ: (K:) and of a bow; i. e. the upper and exterior part thereof, that is oiled and made smooth; (TA;) or the exterior part of a bow is termed ↓ لِيطَةٌ: (K:) and of a [beetle of the kind called] جُعَل: (TA:) and of anything that is hard and strong; and ↓ لِيطَةٌ signifies a piece, or portion, of the exterior part of any such thing. (L.) b2: Hence, (TA,) (tropical:) The skin: (K, TA:) pl. أَلْيَاطٌ. (TA.) b3: (tropical:) The external skin; or exterior of the skin: as in the saying, رَجُلٌ لَيِّنُ اللِّيطِ (tropical:) a man soft in the external skin, or exterior of the skin: also meaning (tropical:) soft to the feel. (TA.) b4: (tropical:) Colour; (S, K, TA;) as also ↓ لَيْطٌ (K) and ↓ لِيَاطٌ: (TA:) and particularly of the sun; as also ↓ لِيَاطٌ. (TA.) You say, هُوَ أَنْوَرُ مِنْ لِيطِ الشَّمْسِ (tropical:) He is brighter than the colour of the sun. (TA.) And أَتَيْتُهُ وَلِيطُ الشَّمْسِ لَمْ يُقْشَرْ (tropical:) I came to him when the redness of the sun had not departed, in the beginning of the day. (TA.) b5: (tropical:) What appears of the sky. (TA.) b6: (tropical:) The natural disposition, or temper. (K, TA.) لِيطَةٌ: see لِيطٌ, in five places.

لِيَاطٌ: see لِيطٌ, in two places: A2: and see also art. لوط.

أَلْيَطُ: see أَلْوَطُ.

ليع ليف ليق ليل لين See Supplement

-------------------------------------------------ل (Supplement) alphabetical letter ل ل — لَنَا فِى بَنِى فُلَانٍ دِمَآءٌ [We have a claim, upon the sons of such a one, to blood, lit. bloods]. (S in art. خبل.) b2: لَهُ أَنْ يَفْعَلَ كَذَا He shall have a right to do such a thing: see عَقَبَ. b3: رَأَيْتُ لَهُ بَرِيقًا I saw it to have a glistening: and سَمِعْتُ لَهُ صَوْتًا I heard him, or it, to have a sound proceeding from him, or it; or rather, I heard a sound attributable, or to be attributed, to him, or it; meaning, I heard him, or it, utter or produce, a sound; or I heard in consequence of it, &c. (see سَطَعٌ). b4: لَهُ كَذَا often means Such a thing appertains, or is attributable, to him, or it. b5: مَا لَنَا أَلَّا نُقَاتِلَ, in the Kur ii. 247, [i. e. أَنْ لَا,] means What object have we (أَىُّ غَرَضٍ لَنَا) in (فِى) [that we should not fight? or, in our] not fighting? (Bd:) And مَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللّٰهِ, in the same, xiv. 15, means What excuse have we (أَىُّ عُذْرٍ لَنَا) in (فِى) [that we should not rely upon God? or, in our] not relying upon God? (Bd.) مَا لَنَا أَنْ لَا نَفْعَلَ كَذَا [may be rendered What reason, or motive, have we that we should not do such a thing? or, in that, &c.? or in our not doing &c.? for] the original form of the phrase is مَا لَنَا فِى أَنْ لَا نَفْعَلَ كَذَا (Mugh, voce أَنْ.) Often أَنْ is omitted, but meant to be understood: you say also, مَا لَكَ تَفْعَلُ كَذَا What reason, or motive, hast thou that thou dost such a thing? or what aileth thee &c.? It is often like مَا بَالُكَ. b6: غَرَّدَ بِصَوْتٍ لَهُ ضَعِيفٍ It (a bird) warbled with a feeble voice peculiar to it. b7: مَا لِى وَلِلْبَغِ بَعْضِكُمْ عَلَى بَعْضِ: see مَا لِى أَرَاكَ تَفْعَلُ كَذَا بَغَى What hath happened to me that I see thee doing such a thing, or thus? See an ex. in conj. 3 of art. بلو. b8: مَا لَكَ بِكَذَا: see a verse cited in art. علو. b9: أَنَا لَهَا I am for it; i. e., I am the man for it; meaning a war, or battle, حَرْبٌ, which is of the fem. gender. Often occurring in old Arabic stories. b10: لِ in the sense of فِى: see Msb, voce عِدَّةٌ. b11: مَنْ لِى Who is, or will be, for me, as aider, or helper, or defender, or surely? For exs., see سَبْعٌ, and شَبَرَ, and أَفْثَأَ. b12: تَعْسًا لَهُ, and قُبْحَــا لَهُ, and نَتْنًا لَهُ, &c.: see the first word of each of these phrases. b13: مَنْ لِى بِكَذَا: see بِ (near the end of the paragraph): and see also above. b14: لِ in the sense of بَعْد: see an ex. voce أَفْطَرَ, and see other exs. in the Msb, art. فطر. b15: لِ in the sense of بَعْدَ, or مِنْ وَقْتِ: see غَمٌّ. b16: لِلَيْلَةٍ خَلَتْ When one night had passed; i. e. on the first day of the month: ل in this case meaning عِنْدَ. b17: يَا لِلْفَلِيقَةِ come with succour to the calamity: see فِلْقٌ. b18: لِ in the sense of عَلَى: see Kur xvii. 108-9, and xvii. 7, and xxxvii. 103: and see exs. voce فُوهٌ (last quarter). b19: ل in فَدًى لَكَ &c.: see art. فدى. b20: لَ used as a corroborative, (see S in art. لوم,) after لَوْ and لُوْلَا the conditional إِنْ, is sometimes difficult to express in English, except by emphasis in pronunciation; as in أَمَا إِنَّهُ لَرَجُلٌ كَرِيمٌ Verily, or now surely, he is a generous man. This ex. occurs voce أَمَا. b21: لَ redundantly prefixed, for corroboration, to the ك of comparison: see a verse of Tarafeh voce ثِنْىٌ; and another similar instance in the Mugh, art. ل. b22: لَظَرُفَ زَيْدٌ meansHow excellent, or elegant, in mind, manners, address, speech, person, or the like, is Zeyd! syn. مَا أَظْرَفَهُ: and لَكَرُمَ عَمْرٌو How generous, &c., is Amr! syn. مَا أَكْرَمَهُ. (Mugh.) b23: لَنِعْمَ هُوَ Excellent indeed is he, or it. b24: مَا كَانَ لِيَفْعَلَ means, accord. to the Koofees, مَا كَانَ يَفْعَلُ; the ل being redundant, to corroborate the negation: accord. to the Basrees, مَا كَانَ قَاصِدًا لِأَنْ يَفْعَلَ. (Mugh.) See an ex. voce عَلَى as equivalent to فِى. b25: لَ in sentences beginning with إِنْ for إِنَّ: see p. 107, cols. 2 and 3: and see conj. 3 in art, قرأ. b26: ل of inception (لَامُ الإِبْتِدَآءِ): see exs. of this voce إِنَّ: and see De Sacy's Gr. Ar. n. 582, &c. b27: لَ termed لَامُ الجَوَابِ is, I think, best rendered by Then; or in that case: see exs. voce أَمَا. b28: لَ in لَعَمْرُ اللّٰهِ is [not a particle denoting swearing, but merely] a corroborative of the inchoative; the enunciative of which, i. e. قَسَمِى, or مَا أُقْسِمُ بِهِ, is understood. (S, art. عمر.) b29: يَا لَزَيْدٍ, and يَالَ زَيْدٍ, accord. to the Koofees, is a contraction of يَا آلَ زَيْدٍ. (Mugh, letter ل; and El-Ashmoonee on the Alfeeyeh, الاستفاثة.) It seems that where the ل is not connected with the word following it, يَالَ is generally, if not always, for يَا آلَ; and so sometimes when it is connected. See يَالَ غُدَرَ, voce غَادِرٌ, and see عَجَبٌ. See also De Sacy's Gr. Ar., 2nd ed., i. 476, note.

لَا, the negative, does not necessarily restrict to the signification of future time a marfooa aor. following it: in a case of this kind, مَا is often substituted for it in the explanation of a phrase; as in the instance of لَا يَعْرِفُ هِرَّا مِنْ بِرٍّ, in the TA, art. بر; and the aor. is more properly rendered by the present than by the future. b2: لَا رَجُلَ قَائِمٌ There is not any man standing: (Mugh:) but when the subst. and epithet are both simple words, and not separated, the latter may be used in three different ways; as in لَا رَجُلَ ظَرِيفَ and ظَرِيفًا and ظَرِيفٌ; otherwise it must be marfooa or mansoob, but not mebnee: this relates to لا used لِنَفْىِ الجِنْسِ. (Ibn-'Akeel, p. 165.) b3: لا, also, Lest. See رَكَبَهُ. b4: [لَا لَهُ وَلَا عَلَيْهِ There is nothing due to him, nor anything to be demanded of him. (Thus I have rendered this phrase, voce مَلَسَى, in three places.) For] when لا is a general negative, the context renders it allowable to suppress its subject, as in لَا عَلَيْكَ, for لَا بَأْسَ عَلَيْكَ; and sometimes the predicate, when known, is suppressed, as in لَا بَأْسَ. (Msb.) b5: لَاشَ, for لَا شَىْءَ: see art. لوش. b6: كَلَا وَلَا [As the time occupied in saying لَا وَلَا]. See an ex. in the TA, voce لوْذَان. b7: لَا وَلَا Olive-oil: in allusion to the words in the Kur xxiv. 35, occurring in a trad. b8: لَا يَقْرَأِ, as a prohibition, and لا يَقْرَأُ as an enunciative with the same meaning: see a trad. thus commencing in the Jámi' es-Sagheer: and see the Kur lvi. 78: and see an ex. voce رَهْنٌ. b9: لَا أَغَرُّ وَلَا بَهِيمٌ: see بَهِيمٌ. b10: لَا in a case of pausation pronounced لَأْ: see art. ا (near the end).

صوب

1 صَابَ, (S, M, A,) [aor. ـُ inf. n. صَوْبٌ (S, M, A, K) and مَصَابٌ, (Har p. 240,) said of rain, (S, M, A, *) It poured forth; (M, A, K;) as also ↓ انصاب: (M, K:) or it descended; and ↓ تصوّب signifies the like. (S.) A poet says, فَسَقَى دِيَارَكَ غَيْرَ مُفْسِدِهَا صَوْبُ الرَّبِيعِ وَدِيمَةٌ تَهْمِى

which may mean, [And may] the descending of the rain called the ربيع [and continuous rain, or continuous and still rain, pouring forth, water thy districts, not injuring them]: or it may mean, [may] the rain of the season called the ربيع [&c.]: so says IHsh. (MF, TA.) And one says of a calamity (شِدَّة), on the occasion of its befalling, صَابَتْ بِقُرٍّ, meaning It became [or fell] in its قَرَار [or settled or fixed place, or in the place where it should remain]. (S, TA. [See also art. قر.]) b2: And صاب, aor. as above, (M, TA,) inf. n. صَوْبٌ, (K, TA,) It, or he, came from a high place; (K, TA;) descended from above; (M, TA;) as also ↓ تصوّب: (K, TA:) and (TA) it, or he, descended; went down, downwards, down a declivity, or from a higher to a lower place or position; or it sloped down; syn. اِنْحَدَرَ; and so ↓ تصوّب. (M, TA. [See also 4, first sentence; and see 2, last sentence.]) b3: [Hence, app.,] صَابُوا بِهِمْ They fell upon them, or assaulted them: and agreeably with this meaning is expl. the saying of the Hudhalee, صَابُوا بِسِتَّةِ أَبْيَاتٍ وَأَرْبَعَةٍ

حَتَّى كَأَنَّ عَلَيْهِمْ جَابِئًا لُبَدَا meaning [They fell upon, or assaulted, six tents, or dwellings, and four; so that it was as though there were upon them] numerous locusts. (TA.) A2: صَوْبٌ [app. meaning صَوْبُ مَطَرٍ] signifies also The sky's bringing rain. (A, K.) b2: And The pouring forth (A, K, TA) of water [&c.]. (TA.) One says, صاب المَآءَ He poured forth the water; as also ↓ صوّبهُ. (M, TA.) A3: صاب as syn. with

أَصَابَ: see the latter in eight places.2 صَوَّبَ see above, last sentence but one. b2: [Hence, app.,] صَوَّبْتُ الفَرَسَ (assumed tropical:) I sent forth, or started, or let go, the horse in running. (S, TA.) b3: and تَصْوِيبٌ is the contr. of تَصْعِيدٌ [generally in a trans. sense (though also in an intrans. sense as will be seen below); i. e. it signifies The making to descend]. (M, TA.) One says, صوّب رَأْسَهُ He lowered, or depressed, his head. (S, A, Mgh, Msb, K.) And صَوَّبَ اللّٰهُ رَأْسَهُ (tropical:) [May God degrade him; lit.] may God lower, or depress, his head. (TA.) It is said in a trad., مَنْ قَطَعَ سِدْرَةً صَوَّبَ اللّٰهُ رَأْسَهُ فِى النَّارِ, which, accord. to Aboo-Dáwood Es-Sijistánee, is abridged, and means, Whoso cuts down, or lops, a سدرة [which is a species of lote-tree], in a desert, by the shade whereof the traveller shelters himself, without just cause, God will, or may God, lower his head [in the fire of Hell]. (L, TA.) And one says, صوّب يَدَهُ He lowered, or depressed, his hand, or arm. (L, TA.) And صوّب الإِنَآءَ He inclined the vessel (Mgh, Msb) downwards, in order that what was in it might run [out]: (Mgh:) or he lowered, or depressed, the vessel; and in like manner, رَأْسَ الخَشَبَةِ [the head of the piece of wood]. (T, TA.) A2: And صوّب إِلَيْهِ يَصَرَهُ [He directed his sight towards him]. (Msb in art. لمح.

[From الصَّوَابُ.]) And صَعَّدَ فِىَّ النَّظَرَ وَصَوَّبَهُ: see art. صعد. b2: And صَوَّبْتُ قَوْلَهُ (assumed tropical:) I said that his saying was صَوَاب [i. e. right; or I pronounced his saying to be right]. (Msb.) And صوّب رَأْيَهُ (tropical:) [He pronounced his opinion to be right]. (A.) And صوّبهُ (assumed tropical:) He said to him أَصَبْتَ [Thou hast hit the right thing; or said, or done, right]. (S, K.) You say, إِنْ أَخْطَأْتُ فَخَطِّئْنِى وَإِنْ أَصَبْتُ فَصَوِّبْنِى (tropical:) [If I do, or say, wrong, tell me that I have done so; and if I do, or say, right, tell me that I have done so]. (A, TA.) A3: [تَصْوِيبٌ is also the contr. of تَصْعِيدٌ in an intrans. sense as well as in the trans. sense mentioned above:] one says, طَالَ فِى

الأَرْضِ تَصْوِيبِى وَتَصْعِيدِى [Long have continued my descending, or going down, and my ascending, or going up, in the land]. (A in art. صعد.) 4 اصاب, (M, TA,) inf. n. إِصَابَةٌ, (M, K, TA,) He descended, or went down, into a lower land, or country; contr. of أَصْعَدَ. (M, K, * TA. [See also 1 as syn. with 5; and see 2, last sentence.]) A2: اصاب القِرْطَاسَ, [inf. n. as above,] said of an arrow, [It hit, or struck, the butt, or target; or went right thereto;] (S, TA;) and ↓ صَابَهُ, (S, TA,) or صاب الهَدَفَ, (M,) aor. ـِ (S, M,) inf. n. صَيْبٌ, (S, TA,) likewise said of an arrow, (S, M, TA,) signifies the same; (S, TA;) or صاب said of an arrow is intrans. (M.) And اصاب alone, [as though used elliptically,] (Msb, TA,) inf. n. as above; (Msb, K;) and ↓ صاب, aor. ـُ (S, Msb,) inf. n. صَيْبُوبَةٌ, (S,) or صَوْبٌ; (Msb, K;) and ↓ صاب, aor. ـِ inf. n. صَيْبٌ; (Msb;) likewise said of an arrow, (S, Msb,) Itwent right; did not deviate from the right course: (S, K, * TA:) or it reached [or hit] the object of aim. (Msb.) And نَحْوَ الرِّمِيَّةِ ↓ صاب, (M, A, TA,) aor. ـُ (A, TA,) inf. n. صَوْبٌ and صَيْبُوبَةٌ, (M, TA,) said of an arrow, (M, A, TA,) It went right towards the thing, or animal, shot at; (M, TA;) as also اصاب. (TA.) b2: Also اصاب القِرْطَاسَ, (S, TA,) and اصاب فِى القِرْطَاسِ, (TA,) [said of a man, as is indicated by the context in the S and TA, He hit the butt, or target;] he did not miss the butt, or target. (TA.) And اصاب alone is said of an archer or the like [as meaning He hit the object of his aim]: (Msb:) one says, رَمَى فَأَصَابَ [He shot, or cast, and hit the object of his aim]. (A.) b3: [Hence, likening an event, &c., to an arrow,] one says also, اصابهُ أَمْرٌ, inf. n. as above, (assumed tropical:) [An event smote him, or befell him;] and ↓ صابهُ, aor. ـُ inf. n. صَوْبٌ, signifies the same. (Msb.) and أَصَابَتْهُ مُصِيبَةٌ (assumed tropical:) [An affliction, or a calamity, &c., smote him, or befell him]. (S.) And اصابهُ الشَّىْءُ (assumed tropical:) The thing reached him [so as to take effect upon him]: (Mgh, * Msb:) whence the saying, أَصَابَهُ مِنْ قَوْلِ النَّاسِ مَا أَصَابَهُ (assumed tropical:) [There reached him &c., of the sayings of the people, what reached him &c.]. (Msb.) [Thus tropically used, اصابهُ may generally be rendered It hit, struck, smote, wounded, hurt, affected, assailed, or befell, him. One says, اصابهُ مَرَضٌ, and وَجَعٌ, and اصابتهُ رِيحٌ, &c., (assumed tropical:) A disease, and pain, and wind, &c., smote, affected, or assailed, him.] And المَطَرُ ↓ صَابَهُ, (S, Msb,) aor. ـُ inf. n. صَوْبٌ, (Msb,) (assumed tropical:) [The rain fell, or lighted, upon him, or it; wetted him, or it;] he, or it, was rained upon. (S.) and السَّمَآءُ الأَرْضَ ↓ صَابَتِ i. e. (assumed tropical:) [The sky, or clouds, or rain,] watered the earth, or land, copiously: (Lth, M, TA:) or it means أَصَابَتْهَا بِصَوْبٍ [it smote it with rain; or sent rain upon it]. (M, L, TA.) In the following verse, cited by IAar, فَكَيْفَ تُرَجِّى العاذِلَاتُ تَجَلُّدِى حَمِيمُهَا ↓ وَصَبْرِى إِذَا مَا النَّفْسُ صِيبَ he explains صِيبَ as being like قُصِدَ, and says that it may be of the dial. of him who says صَابَ السَّهْمُ; but [ISd remarks,] I know not how this is, for صَابَ السَّهْمُ is not trans.; [though, as shown above, he has mentioned it as being trans.;] and in my opinion, [he says,] صيب here is from the phrase صَابَتِ السَّمَآءُ الأَرْضَ [expl. above; the meaning of the verse being, But how should the censuring women hope for my constraining myself to behave with hardiness, and for my being patient, when the beloved of the soul has been smitten by death, or by the decree of death; for ISd adds,] كَأَنَّ المَنِيَّةَ صَابَتِ الحَمِيمَ فَأَصَابَتْهُ بِصَوْبِهَا. (M, TA. *) b4: [اصاب is also used in many phrases in which its agent is likened to an archer.] One says, اصاب الصَّوَابَ (tropical:) [He hit the right thing or point, or the object, or aim, of his words or of his actions]: (A:) and اصاب السَّدَادَ [which means the same]. (S in art. سد.) and اصاب alone [means thus likewise; or] (assumed tropical:) he said, or did, that which was right. (M, K. *) and اصاب فِى قَوْلِهِ وَفِعْلِهِ (assumed tropical:) He hit the right thing in his saying and his deed; (Msb;) and so فِى رَأْيِهِ in his opinion; contr. of أَخْطَأَ. (A.) and اصاب بِغْيَتَهُ (assumed tropical:) He attained, or obtained, the thing that he sought, or wanted: whence the saying, اصاب مِنْ زَوْجَتِهِ [and so app. أَصَابَهَا (see سَفَقَ)] (assumed tropical:) He obtained his desired enjoyment of his wife: (Msb:) اصاب مِنِّى occurs in a trad., [as a euphemism,] said by the wife of Handhaleh, meaning (assumed tropical:) He compressed me: (Mgh:) and it is said in a trad., كَانَ يُصِيبُ مِنْ رَأْسِ بَعْضِ نِسَائِهِ وَهُوَ صَائِمٌ, meaning (assumed tropical:) He used to kiss [the head of some one or more of his wives when he was fasting]. (TA: and the like is said in the Mgh.) And اصاب مِنَ المَالِ وَغَيْرِهِ (assumed tropical:) He took, or took with his hand, of the property and other things. (TA.) And اصاب الشَّىْءَ (tropical:) [He hit upon, or lighted on, the thing;] he found the thing. (S, M, K, * TA.) And اصابهُ [(assumed tropical:) He found it, met with it, or experienced it; namely, a good or an evil event. And (assumed tropical:) He found it out, or discovered it; namely, an enigma (see 8 in art. حجو) or the like. And] (assumed tropical:) He found it to be right: and (assumed tropical:) he saw it, considered it, or held it, to be right. (TA. [See also 10.]) And (assumed tropical:) He aimed at it; (As, TA;) (tropical:) he desired, wished, willed, intended, or meant, it. (As, M, A, Msb, TA.) One says, أَصَابَ فُلَانٌ الصَّوَابَ فَأَخْطَأَ الجَوَابَ (assumed tropical:) Such a one aimed at, and desired, [to say] that which was right, (As, Msb, * TA,) and failed of giving rightly the reply. (As, TA.) And أَيْنَ تُصِيبَانِ (assumed tropical:) [Whither do ye two desire to go?]; a saying of Ru-beh. (TA.) تَجْرِى بِأَمْرِهِ رُخَآءً حَيْثُ أَصَابَ, in the Kur [xxxviii. 35, referring to the wind], has been expl. as meaning (assumed tropical:) [Running by his command softly, or gently,] whithersoever He desireth. (M, * TA.) And اصاب اللّٰهُ الَّذِى أَرَادَ, said in a trad., in reply to a question respecting the interpretation of a text, means (assumed tropical:) God desireth, or meaneth, [thereby,] what He desireth, or meaneth. (TA.) and اصاب اللّٰهُ بِكَ خَيْرًا means أَرَادَهُ (tropical:) [i. e. May God intend thee good]. (A.) And اصاب alone (assumed tropical:) He desired, or intended, or meant, that which was right. (M, K. *) One says also, اصابهُ بِخَيْرٍ (assumed tropical:) [meaning He did good to him]. (El-Muärrij, TA in art. اسو.) [But] اصابهُ بِكَذَا, (M,) inf. n. إِصَابَةٌ, (K,) with which are syn. ↓ مُصَابٌ [in accordance with a usage generally allowable] (S, TA) and ↓ مُصَابَةٌ, (K, TA,) (assumed tropical:) [generally] means He afflicted him with, or by, such a thing; or gave pain to him thereby. (M, K: * in the latter, only the inf. n. of the verb in this sense; and so in other senses.) [Thus one says, اصابهُ بِشَرٍّ (assumed tropical:) He afflicted him with evil; or did evil to him: and اصابهُ بِمَكْرُوهٍ (assumed tropical:) He afflicted him with, or did to him, an abominable, or an evil, thing or action: and اصابهُ بِقَوْلٍ قَبِيحٍ (assumed tropical:) He afflicted him with, or said to him, a foul saying: and اصابهُ بِذَحْلٍ (assumed tropical:) He punished him by blood-revenge: and اصابهُ بِمَرَضٍ (assumed tropical:) He, (i. e. God,) or it, (a thing,) affected him with disease; or rendered him diseased: and in many similar cases, the phrase may be well rendered with a verb derived from the noun; like phrases in which “ affecit ” (a Latin equivalent of اصاب) occurs; as in “ honore affecit,” meaning “ honoravit. ”] El-Hárith Ibn-Khuld El-Makhzoomee says, رَجُلًا↓أَظُلَيْمُ إِنَّ مُصَابَكُمْ

أَهْدَى السَّلَامَ تَحِيَّةً ظُلْمُ (assumed tropical:) [O Dhuleymeh, verily your afflicting a man who has given the salutation of peace, greeting, is tyranny]: IB says that this verse is not of El-'Arjee, as El-Hareeree imagined it to be: the correct reading is أَظُلَيْمُ, as above: ظليم is an apocopated from of ظُلَيْمَةُ; which is the dim. of ظَلُوم: some read أَظَلُومُ: and some, أَسُلَيْمُ: [the verse is cited accord. to this last reading in the S:] رَجُلًا is governed in the accus. case by مُصَاب [as an inf. n.]: and ظُلْمُ is the enunciative of إِنَّ. (L, TA.) أَصَابَهُمُ الدَّهْرُ بِنُفُوسِهِمْ وَأَمْوَالِهِمْ (assumed tropical:) meansTime, or fate, afflicted them by destruction, or extirpation, among themselves and their cattle, or possessions. (M.) [In the K, الإِصَابةُ is expl. as signifying الاِحْتِيَاجُ: but the right reading is evidently الاِجْتِيَاحُ, as Ibr D has remarked in the margin of my copy of the TA; so that اصاب signifies (assumed tropical:) He destroyed, or extirpated; agreeably with an explanation in the sentence next preceding above, from the M.] مَنْ يُرِدِ اللّٰهُ بِهِ خَيْرًا يُصِبْ مِنْهُ, (assumed tropical:) occurring in a trad., means Him whom God intendeth good He trieth with afflictions, that He may recompense him for them. (TA.) And one says, مَا كُنْتُ مُصَابًا وَلَقَدْ أُصِبْتُ (assumed tropical:) [app. meaning I was not affected with weakness of intellect, or madness, and I have become affected therewith: see مُصَابٌ, below]. (IAar, TA.) 5 تصوّب [quasi-pass. of 2]: see 1, in three places. b2: Also It was, or became, lowered, or depressed; syn. تَسَفَّلَ. (A.) 6 تصاوب, accord. to Freytag, signifies He, or it, was well directed: but for this he names no authority.]7 إِنْصَوَبَ see 1, first sentence.10 اِسْتَصْوَبَهُ and اِسْتَصَابَهُ signify the same, (S, M, A, Msb, K,) (tropical:) He saw it, considered it, or held it, to be right; (M, Msb, TA;) namely, his deed, (S, Msb,) or his opinion, (M, TA,) or his saying: (A:) Th says, اِسْتَصَبْتُهُ is the regular form; but the Arabs say, اِسْتَصْوَبْتُ رَأْيَكَ. (M, TA. [See also 4, latter half.]) صَابٌ A certain species of tree, from which, when it is pressed, there issues what resembles milk, a drop of which sometimes spirts into the eye, producing an effect like that of a flame of fire, and in some instances weakening the sight: (M, TA:) or a certain kind of bitter tree; (As, T, M, K, TA;) one of which is termed ↓ صَابَةٌ: (M, K: * [in the latter it is said that صَابٌ is the pl. of صَابَةٌ; but properly speaking, the former is a coll. gen. n., and the latter is its n. un.:]) or the expressed juice of a kind of bitter tree: (S:) but accord. to the K, this is a mistake, though it is the saying of leading lexicologists: (TA:) or, as some say, the expressed juice of the صَبِر [or aloes]. (M.) صَوْبٌ an inf. n. used as a subst. (Msb) meaning Rain; (Lth, Msb;) and so ↓ صَيِّبٌ, which is originally [صَيْوِبٌ, i. e.] of the measure فَيْعِلٌ from الصَّوْبُ: (Bd in ii. 18:) or صَيِّبٌ is an epithet applied to clouds (غَيْمٌ, Sh, O, or سَحَابٌ, S, Msb) meaning having rain, (O,) i. q. ذُو صَوْبٍ: (S, Msb:) or صَوْبٌ and ↓ صَيِّبٌ and ↓ صَيُّوبٌ [the last of which is written in the CK صَيُوبٌ] all signify the same, (M, K,) as epithets applied to rain, meaning pouring forth: (M:) or ↓ صَيُّوبٌ, which is originally of the measure فَيْعُولٌ, [being altered from صَيْوُوبٌ,] means rain pouring forth much, or abundantly: (IDrd, O:) [↓ صَائِبٌ, also, is applied as an epithet to rain, like صَوْبٌ and صَيِّبٌ; and] in the phrase صِيبَانُ المَطَرِ, accord. to Abu-l-'Alà, صِيبَان is pl. of صَائِب; or it may be an inf. n., like حِرْمَان: and if one say ↓ صَيْبَان, with fet-h, the meaning is, what has poured forth of rain, notwithstanding the ى in it, for similar to this are رَيْحَان from الرَّوْح and عَيْدَان (meaning “ tall ” palm-trees) from العُوْد. (Ham p. 796.) A2: Also Course, or tendency; syn. قَصْدٌ: so in the saying, to one who is traversing a desert in uncertainty and has declined from the right way, أَقِمْ صَوْبَكَ [Rectify thy course]: and in the phrase فُلَانٌ مُسْتَقِيمُ الصَّوْبِ [Such a one is pursuing the right course], said of a person when he is not declining from his way to the right or left. (TA. [See also another ex. voce أَوْبٌ.]) b2: And A place, or point, of tendency or direction or bearing, syn. جِهَةٌ, (Msb, TA,) of a thing; (Msb;) and نَاحِيَةٌ [which means the same; and also a side; or a lateral, or an adjacent, part or tract of a thing; and in this sense صَوْبٌ is used in the present day]; and جَانِبٌ [which generally has the latter of these meanings]. (TA.) b3: See also صَوَابٌ, in three places.

صَابَةٌ: see مُصِيبَةٌ. b2: Also Weakness, or feebleness, in the intellect; (M, A, K;) or a touch of insanity therein; (A;) or somewhat of insanity, or of madneess produced by diabolical possession. (S.) A2: See also صَابٌ.

صُوبَةٌ A collection, (جَمَاعَةٌ, M, or مُجْتَمَعٌ, K,) or a collection, or heap, not measured nor weighed, (صُبْرَةٌ, A) of wheat: (M, A, K:) a heap of wheat, and of dates, and of other things: (M:) a quantity collected together of dust or earth: (TA:) or anything collected together: (Kr, M, K:) a place in which dates are collected and dried is thus called by the people of El-Felj. (ISk, S.) One says, دَخَلْتُ عَلَى فُلَانٍ فَإِذَا الدَّنَانِيرُ صُوبَةٌ بَيْنَ يَدَيْهِ i. e. [I went in to such a one, and lo, the deenárs were] a heap poured out without measure before him: (S, M, * A: *) or, as some relate the saying, الدِّينَارُ, which is thus used as a gen. n. (M.) صَيْبَانٌ: see صَوْبٌ.

صَوَابٌ (assumed tropical:) A thing that is right, or what is said and of what is done; [like سَدَادٌ;] (Msb;) contr. of خَطَأٌ; (S, M, Msb, K;) as also ↓ صَوْبٌ. (S, Msb, K.) One says, ↓ دَعْنِى وَعَلَىَّ خَطَئِى وَصَوْبِى i. e. صَوَابِى [meaning (assumed tropical:) Leave thou me, and on me be the consequence of my wrong saying or deed, and my right]. (S.) [And hence the phrase, frequent in some of the lexicons &c., الصَّوَابُ كَذَا meaning (assumed tropical:) The right, or correct, word or wording or reading is thus: and صَوَابُهُ كَذَا (assumed tropical:) The right, or correct, writing or wording or reading of it is thus.] b2: And one says also ↓ قَوْلٌ صَوْبٌ and صَوَابٌ [meaning (assumed tropical:) A right, or correct, saying: thus using each as an epithet]. (M.) صَوِيبٌ: see صَائِبٌ, in two places.

صَيُوبٌ: see صَائِبٌ; and see also art. صيب.

صَائِبٌ: see صَوْبٌ.

A2: Also, (S, M, A, K,) and ↓ مُصِيبٌ (A) and ↓ صَيُوبٌ and ↓ صَوِيبٌ, (M, K,) An arrow going right, or hitting the mark: (S, M, A, * K, * TA:) ↓ the last of these is the only epithet, known to IJ, of the measure فَعِيلٌ having the ف and ل sound and having و for its ع, except طَوِيلٌ and قَوِيمٌ; for عَوِيصٌ is [held by him to be only] used as a subst.: صِيَابٌ is pl. of صَائِبٌ, like صِيَامٌ and قِيَامٌ pls. of صَائِمٌ and قَائِمٌ; either from الصَّوَابُ فِى الرَّمْىِ or from صَابَ السَّهْمُ الهَدَفَ having يَصِيبُ for its aor. (M.) [See also صَيُوبٌ in art. صيب.] One says, إِنَّهُ لَسَهْمٌ صَائِبٌ Verily it is an arrow that goes right. (TA.) مَعَ الخَوَاطِئِ سَهْمٌ صَائِبٌ is a prov. [expl. in art. خطأ]. (S.) b2: [Hence,] one says also رَأْىٌ صَائِبٌ and ↓ مُصِيبٌ (tropical:) [A right opinion]: (A, TA:) [Mtr says,] ↓ رَأْىٌ صَيِّبٌ meaning صَائِبٌ I have not found. (Mgh.) صَيِّبٌ: see صَوْبٌ, in two places: and صَائِبٌ.

صُيَّابٌ: see صُوَّابَةٌ, in two places; and see art. صيب.

صَيُّوبٌ: see صَوْبٌ, in two places.

صُوَّابَةٌ The choice, or best, class of a people; (Fr, S, M, K;) as also ↓ صُيَّابَةٌ (Fr, S, K) and ↓ صُيَّابٌ. (K.) And ↓ قَوْمٌ صُيَّابٌ A choice, or an excellent, people. (S.) And ↓ صُيَّابَةٌ signifies The choice, or best, of anything. (S.) [See also art. صيب.] b2: Also, صُوَّابَةٌ, The collective body of a people; (M;) and so ↓ صُيَّابَةٌ. (Kr, M in art. صيب.) صُيَّابَةٌ: see the next preceding paragraph, in three places; and see art. صيب.

أَصْوَبُ [More, and most, affected with weakness in the intellect, or insanity, or madness: see صَابَةٌ]. When a man says to another أَنْتَ مُصَابٌ [meaning Thou art affected with weakness in the intellect, &c.], the latter replies أَنْتَ أَصْوَبُ مِنِّى

[Thou art more affected with weakness in the intellect, &c., than I]. (IAar, M, TA. [Thus these phrases are used in the present day.]) مَصَابٌ [A place of pouring forth: pl. مَصَاوِبُ]. One says, هُوَ مَصَابُ الوَدْقِ [It is the place of the pouring of rain in the clouds]: and شِمْتُ مَصَاوِبَ المَطَرِ [I watched, or watched for, the places of the pouring of rain in the clouds]: and سَقَاهُمْ مَصَاوِبُ السَّمَآءَ [The places of the pouring of the rain watered them; or may the places &c. water them]. (A.) مُصَابٌ pass. part. n. of 4 [meaning Hit, struck, smitten, wounded, hurt, affected, assailed, afflicted, &c.]. (S, Msb, TA.) b2: Affected with weakness, or feebleness, in the intellect; (TA;) or with somewhat of insanity, or madness produced by diabolical possession: (S, TA:) or mad, or possessed. (TA.) [See صَابَةٌ; and see also 4, last sentence; and أَصْوَبُ.]

A2: Also Syn. with إِصَابَةٌ: (S, TA:) see 4, latter half, in two places. b2: And Syn. with مُصِيبَةٌ, q. v. (A, Msb.) A3: Also The sugar-cane. (L, TA, and so in a copy of the S.) مَصُوبٌ pass. part. n. of صَابَ [q. v.]. (Msb.) مِصْوَبٌ A ladle. (IAar, K.) مُصِيبٌ: see صَائِبٌ, in two places.

مُصَابَةٌ Syn. with إِصَابَةٌ: (K, TA:) see 4, latter half. b2: See also مُصِيبَةٌ. b3: تَرَكْتُ النَّاسَ عَلَى

مُصَابَاتِهِمْ is a saying mentioned by Ibn-Buzurj, as meaning [I left the people disposed, or placed,] according to their classes, or ranks. (TA.) مَصُوبَةٌ: see the next paragraph.

مُصِيبَةٌ, (S, M, A, Msb, K,) said by Ahmad Ibn-Yahyà to be originally مُصْوِبَةٌ, (TA,) and ↓ مَصُوبَةٌ (S, M, K) and ↓ مُصَابَةٌ (M, K) and ↓ مُصَابٌ (A, Msb) and ↓ صَابَةٌ, (M, K,) signify the same, (S, M, A, Msb, K,) An affliction, a calamity, a misfortune, a disaster, or an evil accident: (M, Msb, TA:) it is said in the Towsheeh that the primary signification of مُصِيبَةٌ is a shot with an arrow: (TA:) the pl. is مَصَائِبُ, (S, M, A, Msb,) the form commonly obtaining, (Msb,) but irregular, (M,) the Arabs agreeing in pronouncing it with ء, as though they likened the radical letter to the augmentative, (S,) or they imagined what is of the measure مُفْعِلَةٌ to be of the measure فَعِيلَةٌ without a radical ى or و, (M,) and it is thought by As to be of the speech of the people of the cities, (Msb,) and مَصَاوِبُ, (M,) which is the original form, (S,) or is said to be so, (Msb,) and is said by Zj to be the form preferred by the grammarians, (TA,) and مُصِيبَاتٌ. (As, A, Msb.) قَطٌّ مُصَوَّبٌ A nibbing in which the exterior of the writing-reed is made to extend beyond the pith: opposed to قَائِمٌ. (TA in art. حرف.)

صبح

1 صَبَحَهُ, (S, Mgh, TA,) aor. ـَ (Mgh, TA,) inf. n. صَبْحٌ; (S, TA;) and ↓ صبّحهُ, (K, TA,) inf. n. تَصْبِيحٌ; (TA;) He gave him to drink a morning-draught, or what is termed a صَبُوح; (S, Mgh, K, TA;) [and] so صَبَحَهُ صَبُوحًا: (MA:) and the first [and second also] he handed to him a morning-draught of milk or of wine. (TA.) And صَبَحَ الإِبِلَ, aor. and inf. n. as above, He watered the camels in the morning, between daybreak and sunrise. (TA.) b2: And both are said respecting a غَارَة [meaning (assumed tropical:) He made a hostile, or predatory, incursion upon him in the morning; as though he made the غارة to be to him a morning-draught: see صَابِحٌ]. (Ham p. 66.) b3: [And accord. to Reiske, as stated by Freytag, صَبَحَ signifies He drank in the early morning: but I think that Reiske may have assigned to it this meaning from his having found the pass. form of the verb, not distinguished as such, used in a case in which it might be supposed to signify thus.]. b4: See also 2, in five places.

A2: صَبَحٌ as an inf. n. [of which the verb is صَبِحَ accord. to a general rule] signifies The being satiated, or having the thirst quenched, by a morning-draught, or what is termed a صَبُوح. (L.) A3: And صَبِحَ, aor. ـَ inf. n. صَبَحٌ [in the CK (erroneously) صَبْح] and صُبْحَةٌ, [He, or it, was of the colour termed صُبْحَةٌ meaning as expl. below: or] it (hair) had whiteness naturally intermixed in it with redness; as also ↓ اصباحّ, (K, TA,) inf. n. اِصبِيحَاحٌ. (TA.) A4: صَبُحَ, aor. ـُ inf. n. صَبَاحَةٌ, [q. v.,] He was, or became, beautiful, comely, pretty, or elegant; (S, A, K, TA;) as some say, peculiarly in the face: (TA:) or he was, or became, bright (Msb, TA) in the face. (Msb.) 2 صبّحهُ, (S,) or صبّحهُمْ, (K,) inf. n. تَصْبِيحٌ, (TA,) He came to him, or to them, in the morning, in the time termed the صَبَاح; (S, K;) as also [↓ صَبَحَهُ, or] صَبَحَهُمْ, aor. ـَ (K:) the teshdeed in the former does not imply muchness, or frequency: (S:) and صَبَّحَتْهُمُ الخَيْلُ and ↓ صَبَحَتْهُمُ The horsemen came to them at daybreak, at the time termed the صُبْح: (TA:) but Aboo-'Adnán says that there is a difference between صَبَّحْنَا and ↓ صَبَحْنَا; which is this: you say, صَبَّحْنَا بَلَدَ كَذَا [We came in the morning to such a town, or country], and صَبَّحْنَا فُلَانًا [We came in the morning to such a one], with teshdeed; and صَبَحْنَا ↓ أَهْلَهَا خَيْرًا or شَرًّا [We came in the morning to its people, or inhabitants, with good or with evil, without teshdeed; as though we made the good or the evil to be a morning-draught, or putting the second of the nouns following the verb in the accus. case because of بِ suppressed]: you say also, صبّحهُ بِكَذَا; and you may also say, بكذا ↓ صَبَحَهُ, as well as صَبَحَهُ كَذَا; He came to him in the morning with such a thing. (L.) b2: And صَبَّحَكَ اللّٰهُ بِخَيْرٍ (S, * A, Msb) or بِالخَيْرِ (TA) (assumed tropical:) [May God visit thee in the morning with good, or good fortune, or happiness; or make thee to be in, or during, the morning attended with good, &c.; i. e. make thy morning good, or happy; or grant thee a good, or happy, morning]: a prayer for the person thus addressed, (Msb.) b3: And صَبَّحْتُهُ I said to him عِمْ صَبَاحًا [expl. below, see صَبَاحٌ]; (S;) and صَبَّحَهُمْ he said to them عِمُوا صَبَاحًا: (K:) or صَبَّحْتُهُ means I said to him صَبَّحَكَ اللّٰهُ بِخَيْرٍ [expl. above]. (Msb.) b4: See also 1, first sentence. b5: [Hence,] صَبَّحْتُ القَوْمَ المَآءَ, inf. n. as above, I journeyed with the people, or party, by night until I brought them in the morning to the water. (K.) b6: صَبَّحَنِى

فُلَانٌ الحَقَّ (tropical:) Such a one declared, or told clearly, to me the truth; syn. مَحَّضَنِيهِ. (A, TA. [See صُبْحٌ.]) A2: تَصْبِيحٌ as a subst., see below.4 اصبح He entered upon the time of morning termed صَبَاح [which means both dawn and forenoon]: (S, * Msb: [in the former this meaning is indicated, but not expressed:]) or he entered upon the time of daybreak, or dawn, the time termed صُبْح. (L, K.) By the following words of EshShemmákh, وَقِيلُ المُنَادِى أَصْبَحَ القَوْمُ أَدْلِجِى is meant, [And the saying of the crier is,] The people, or party, have nearly entered upon the time of dawn: prosecute the night-journey: for the Arabs, when they have nearly arrived at a place which they desire to reach, say, قَدْ بَلَغْنَاهُ; and when travellers are near the time of daybreak, they say, أَصْبَحْنَا. (T, L.) b2: [Hence,] (tropical:) He awoke from sleep in the جَوْف [i. e. last third, or last sixth,] of the night. (A, TA.) [And simply (tropical:) He awoke: for] one says to the sleeper, أَصْبِحْ, meaning (tropical:) Awake thou from sleep. (A, TA.) And one says also, أَصْبِحْ يَا رَجُلُ, meaning (tropical:) Become roused, O man, (A, K, * TA,) from thy heedlessness or inadvertence, (A, TA,) and see thy right course, (K, TA,) and what will rectify thy state. (TA.) And أَصْبِحْ لَيْلُ (tropical:) [Become morning, O night] a prov.: (Meyd, A, TA:) said in a distressing night, that is long by reason of evil. (Meyd. [See Freytag's Arab. Prov., i. 727.]) b3: [Also He, or it, became in the morning in any particular state or condition: in this sense, and in that next following, an incomplete, i. e. a non-attributive, verb.] b4: and [hence, simply,] He, or it, became; syn. صَارَ. (S, K.) One says, اصبح عَالِمًا He became knowing, or learned. (S, TA.) Thus, فَأَصْبَحُوا ظَاهِرِينَ, in the Kur lxi. last verse, means And they became victorious. (Bd.) And فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ, in the Kur xviii. 40, [And he became in a state, or condition, in which he turned over his hands; i. e.] and he became repentant, or grieved for what he had done. (A in art. قلب, and Bd.) And فَأَصْبَحُوا لَا تَرَى إِلَّا مَسَاكِنَهُمْ, in the Kur xlvi. 24, i. e. [And they became] in a condition such that, if thou wert present in their country, thou wouldst not see aught save their dwellingplaces; or, as Hamzeh and Ks read, لَا يُرَى إِلَّا مَسَاكِنُهُمْ [there was not to be seen aught save their dwelling-places]. (Bd.) [أَصْبَحَ يَفْعَلُ كَذَا is of frequent occurrence, meaning He became occupied, or engaged, in doing such a thing; he betook, set, or applied, himself to doing such a thing; set about, or commenced, doing such a thing; or began to do such a thing.] b5: [Also He performed the prayer of daybreak.] It is said in a trad., أَصْبِحُوا بِالصُّبْحِ, meaning Perform ye the prayer of daybreak in the time of daybreak. (L.) b6: See also 8. b7: Also He acted gently. (TA in art. ارش: see an ex. in a verse cited voce مَأْروُشٌ.) A2: إِصْبَاحٌ He trimmed a lamp, or wick; or prepared it properly for use. (TA.) b2: See, again, 8.

A3: as a subst., see صُبْحٌ, in two places.5 تصبّح He slept in the morning; or first part of day, before sunrise. (S, Msb, K.) b2: And He ate such food as is termed a صُبْحَة. (K, TA.) It is said in a trad., مَنْ تَصَبَّحَ بِسَبْعِ تَمَرَاتِ عَجْوَةٍ [He who eats as a صُبْحَة seven dates of the sort called عَجْوَة]. (TA.) A2: See also 8, in two places.6 فُلَانٌ يَتَصَابَحُ and يَتَحَاسَنُ [Such a one affects to be beautful, comely, pretty, or elegant: the latter verb is here added as an explicative of the former: see صَبُحَ]. (A, TA.) 8 اصطبح He drank a morning-draught, or what is termed a صَبُوح; (S, K, TA;) [and] so ↓ اصبح. (Msb. [Thus in my copy of the Msb, but probably a mistranscription, for the former is the verb well known in this sense, and is not in that copy.]) It is said in a trad., مَالَنَا صَبِىٌّ يَصْطَبِحُ [We have not a child that drinks a morningdraught]; meaning we have not as much milk as a child may drink in the early morning, in consequence of the drought. (TA.) A2: And i. q. أَسْرَجَ [as meaning He lighted a lamp or wick, or himself or another with a lamp &c.]; (K, TA;) and so ↓ اصبح (A, TA) [in the former sense], as in the phrase اصبح مِصْبَاحًا [he lighted a lamp or wick]; (A;) and اصبح alone has this meaning, i. e. أَسْرَجَ سِرَاجًا. (TA, from a trad.) [But it is used often in the latter sense:] one says, الشَّمْعُ مِمَّا يُصْطَبَحُ بِهِ Candles are of the things with which one lights [himself, or others]; syn. يُسْرَجُ: (S:) [and in like manner ↓ تصبّح; for] one says, هُوَ يَتَصَبَّحُ بِالشُّمُوعِ [He lights himself, or others, with candles]: (A:) [and in like manner also ↓ استصبح; for] one says, استصبح بِالمِصْبَاحِ (S, MA, Mgh, Msb, K *) He lighted [himself, or another,] with the lamp, or wick; (MA;) syn. أَسْرَجَ; (S;) or اِسْتَسْرَجَ: (K:) [hence it appears that اصطبح بِهِ and به ↓ استصبح and به ↓ تصبّح may be aptly rendered he employed it as a means of light; and thus the second of these three verbs, is expl. in treatises on practical law:] one says also, بِالدُّهْنِ ↓ استصبح [He employed oil as a means of light; or] he made the lamp, or wick, to give light by means of oil: (Mgh, Msb:) and it is said in a trad. respecting the several sorts of fat (شُحُوم) of carrion, بِهَا النَّاسُ ↓ يَسْتَصْبِحُ The people [employ them as means of light; or] make their lamps, or wicks, to give light by means of them. (TA.) 10 إِسْتَصْبَحَ see the next preceding paragraph, in four places.11 إِصْبَاْحَّ see 1, last sentence but one.

صُبْحٌ (S, A, Msb, K, &c.) and ↓ صَبَاحٌ (Msb, K) and ↓ صَبِيحَةٌ (Msb, * K) and ↓ إِصْبَاحٌ and ↓ مُصْبَحٌ (K [or perhaps the last should be مَصْبَحٌ, q. v.]) Daybreak, or dawn; syn. فَجْرٌ; (S, A, Msb, K;) i. e. (so in the Msb, but in the K “ or ”) the beginning, or first part, of day: (Msb, K:) ↓ إِصْبَاحٌ is an inf. n. [inf. n. of أَصْبَحَ] used in the sense of صُبْح, in the Kur vi. 96, (Jel,) and is similar to إِبْكَارٌ; (TA;) [and ↓ مُصْبَحٌ is the n. of place and time from أَصْبَحَ:] the pl. of صُبْحٌ is أَصْبَاحٌ; (K;) and thus some read in the Kur vi. 96. (Bd.) See also أَصْبَحُ. One says, أَتَيْتُهُ لِصُبْحِ خَامِسَةٍ and خامسة ↓ لِصِبْحِ, (S, K,) meaning [I came to him] in the morning (صَبَاح) [of the last] of five days; (K;) i. e., of a fifth day; (TK;) [or rather, of a fifth night, as the last word is fem.;] like as one says, لِمُِسْىِ خامسة. (S.) b2: الصُّبْحُ is also used as meaning (assumed tropical:) The truth; and the clear, or plain, thing or case. (Ham p. 449.) b3: And أُمُّ صُبْحٍ is one of the names of Mekkeh. (K, * TA.) صِبْحٌ: see the next preceding paragraph.

صَبَحٌ: see صُبْحَةٌ. b2: Also The glistening of iron (K, TA) and of other things. (TA.) صَبْحَةٌ: see the next paragraph, in three places. b2: Also A watering of camels in the morning, or first part of day, before sunrise: which is not esteemed by the Arabs wholesome: the time approved by them for watering is when the sun is near the meridian. (TA.) صُبْحَةٌ The early part of the forenoon, after sunrise; syn. ضُحًى; as also ↓ صَبْحَةٌ: (Msb:) or the period of one's entering upon the صَبَاح [which means both dawn and forenoon]: so in the saying, لَقِيتُهُ ذَاتَ صُبْحَةٍ [I met him when he was entering upon the dawn or forenoon]. (TA.) b2: And A sleep in the morning, or first part of day, before sunrise; as also ↓ صَبْحَةٌ; (S, * K;) or both signify a sleep in the ضُحَى [expl. above]; (A;) but the latter is by some disapproved: such sleep is forbidden in a trad., because it is in a time for the commemoration of the praises of God and then for seeking gain. (TA.) One says, فُلَانٌ يَنَامُ الصُّبْحَةَ and ↓ الصَّبْحَةَ [Such a one sleeps in the first part of day, before sunrise]. (S.) b3: and Food with which one contents, or diverts, himself [so as to allay the craving of his stomach], in the morning or first part of day, before sunrise. (K.) b4: See also صَبُوحٌ.

A2: Also (Suh, K, TA,) and ↓ صَبَحٌ, (Lth, S, TA,) [each said in one place in the K to be an inf. n. of which the verb is صَبِحَ,] Blackness inclining to redness: (K:) or intense redness in the hair: (Lth, TA:) or a colour inclining to that which is termed صُهْبَة: (K, TA:) or nearly the same as صُهْبَة: (Lth, * S, * TA:) or a colour inclining to that termed شُهْبَة: (K, TA:) or whiteness that is not clear, or pure; so the former is expl. by Suh. (TA. [See also أَصَبَحُ.]) صَبْحَانُ A man who has drunk a morningdraught, or what is termed a صَبُوح; (TA;) or who has done so, and satisfied his thirst thereby: (Aboo-'Adnán, TA:) [in the S and K it is implied that it is syn. with مُصْطَبِحٌ, q. v.:] fem.

صَبْحَى. (S, TA.) Hence the prov., أَكْذَبُ مِنَ الأَخِيذِ الصَّبْحَانِ (Aboo-'Adnán, S, TA) More lying than the captive who had satisfied his thirst with a morning-draught: (Aboo-'Adnán, TA:) the person thus alluded to was a man who was among a people that gave him a morning-draught, after which he arose and quitted them, and was taken by another people, who said to him, “ Guide us to the place where thou wast; ” to which he replied, “I have passed the night in the bare desert: ” but presently he sat down to make water, so they knew that he had passed the night with a people near by; and by his means they found their way to them, and exterminated them: (IAar, TA:) or the prov. is أَكْذَبُ مِنَ الأَخِدِ الصَّبْحَانِ More lying than the young unweaned camel that has satisfied its thirst with drinking [its mother's milk in the morning]; which [seems to be thirsty but] will not drink of its mother's milk when one desires it to do so: (IAar, Sh, TA:) or, accord. to Fr, than the young unweaned camel that is affected with indigestion, or heaviness of the stomach, from drinking much milk, and therefore craves for milk again. (Meyd. [See also Freytag's Arab. Prov.: he seems to have followed a faulty text.]) b2: Also the fem., صَبْحَى, A she-camel that has been milked [app. in the morning]. (Meyd, in his Proverbs, under the letter ص; and TA.) A2: See also صَبِيحٌ.

صَبَحَانٌ A man who hastens to take the morning-draught, or what is termed the صَبُوح. (K.) صَبَاحٌ: see صُبْحٌ. b2: Also (Msb) Contr. of مَسَآءٌ, (S, A, Msb,) and so ↓ صَبِيحَةٌ, (S,) [and ↓ أُصْبُوحَةٌ (as in a phrase following in this paragraph), and ↓ مَصْبَحٌ, (see this last word,)] i. e. Morning, or forenoon, counted from sunrise to noon: (Msb and TA in art. مسو:) or, accord. to some, from midnight to noon: (TA in art. مسو:) or, accord. to the Arabs, from the beginning of the latter half of the night to the time when the sun declines from the meridian; then commences the مَسَآء, extending to the end of the former half of the night; thus expl. by Th; so says El-Jawá- leekee. (Msb.) The Arabs say, when they regard a man, &c., as ominous of evil, صَبَاحُ اللّٰهِ لَا صَبَاحُكَ [God's morning: not thy morning]: and if you will, you may say, صَبَاحَ اللّٰهِ لَا صَبَاحَكَ. (Lh, TA.) And عِمْ صَبَاحًا, (S,) or عِمُوا صَبَاحًا, (K,) lit. imperative, but meaning a prayer, i. e. May thy life, or your life, be pleasant during the morning, (Har p. 32, and TA * in arts. نعم and وعم,) is a salutation of the people of the Time of Ignorance. (TA.) One says also, لَقِيتُهُ صَبَاحًا, and ذَا صَبَاحٍ, (S,) or أَتَيْتُهُ ذَا صَبَاحٍ, (K,) which [i. e. ذا صباح] is only used adverbially, (Sb, S, K,) except in the dial. of Khath'am, (Sb, S,) meaning [I met him, or I came to him,] in a morning, [or] between daybreak and sunrise: (K:) the following verse (S, TA) by Anas Ibn-Nuheyk, of Khath'am, (TA,) or, as some say, by Iyás Ibn-Mudrikeh El-Hanafee, (so in a marg. note in a copy of the S,) presents an exception to the adverbial usage: عَزَمْتُ عَلَى إِقَامَةِ ذِى صَبَاحٍ

لِأَمْرٍ مَّا يُسَوَّدُ مَنْ يَسُودُ (S, TA:) the poet means, I determined to stay until the time of the صباح [i. e. either dawn or forenoon]: for it is on account of some particular thing, i. e. some good quality, or some praiseworthy thing, that he is made a chief who becomes a chief: thus Ibn-Es-Seeráfee explains this verse. (TA.) And one says, ↓ أَتَيْتُهُ ذَا صَبُوحٍ, not used otherwise than adverbially, meaning the same as ذَا صَبَاحٍ, expl. above; (K;) and ↓ ذَاتَ الصَّبُوحِ in the morning, or first part of day, before sunrise: (IAar, TA:) or ↓ ذَا صَبُوحٍ [properly means] in a time of drinking the [morning-draught called]

صَبُوح. (TA.) And يَوْمِ كَذَا ↓ أَتَيْتُهُ صَبِيحَةَ [I came to him in the dawn, or in the morning, or forenoon, of such a day]: (A:) and ↓ أُصْبُوحَةَ كُلِّ يَوْمٍ [in the morning of every day]; and in like manner, أُمْسِيَّةَ كُلِّ يَوْمٍ. (S.) And أَتَيْتُهُ صَبَاحَ مَسَآءَ, (Sb, A, TA,) for صَبَاحًا وَمَسَآءً, [I came to him morning and evening,] meaning every morning and evening: (Sharh esh-Shudhoor, p.

31:) the two nouns are thus constructed by some of the Arabs, after the manner of خَمْسَةَ عَشَرَ: but some prefix the former noun to the other, putting the latter in the gen. case, except when the expression is used as a denotative of state, or adverbially: (TA:) [or, accord. to IHsh,] صَبَاحَ مَسَآءٍ is allowable as [an adverbial expression] meaning صَبَاحَ ذَا مَسَآءٍ [lit. in a morning having an evening, or in a forenoon having an afternoon]; and a similar instance occurs in the Kur, ch. lxxix. last verse. (Sharh esh-Shudhoor, ubi suprà.) b3: يَوْمُ الصَّبَاحِ means (tropical:) The day of the hostile, or predatory, incursion. (S, A, K.) The Arabs, when suddenly attacked in the morning by a troop of horsemen, cry aloud, يَا صَبَاحَاهْ (assumed tropical:) [O! a hostile, or predatory, incursion!]; warning the whole tribe: (TA:) this is said by him who calls for aid: (JM:) for they generally made a hostile, or predatory, incursion in the morning: (TA, JM:) or, as some say, the two conflicting parties used, when night came, to abstain; and when day returned, they recommenced; so that the case is as though he who said thus meant, The time of the صَبَاح [or morning] has come, therefore prepare yourselves for fighting. (JM.) صُبَاحٌ The شُعلَة [or lighted wick] of a قِنْدِيل [or lamp]. (K.) [See also مِصْبَاحٌ.]

A2: And I. q.

صَبِيحٌ, q. v. (Ks, S, K.) صَبُوحٌ A morning draught; i. e. a draught, drink, or potation, that is drunk in the morning, or first part of day, before sunrise, (S, A, Msb, TA,) and afterwards, before noon; (TA;) contr. of غَبُوقٌ: (S, A:) and whatever is eaten, or drunk, in the morning, or first part of day, before sunrise; contr. of غَبُوقٌ: (TA:) [and particularly] milk that is drunk at that time: (AHeyth, L:) milk, or wine, that is drunk at that time: or what is drunk at that time hot: (L:) milk that is milked at that time: (K:) and شَرَاب [i. e. beverage, or wine,] that people have, (K, TA,) and drink, (TA,) in the morning: (K, TA:) pl. صَبَائِحُ. (TA.) أَعَنْ صَبُوحٍ تُرَقِّقُ [Dost thou make a delicate allusion to a morningdraught?] is a prov., [the origin of which is expl. in art. رق, q. v.,] applied to him who speaks obscurely, not plainly; and to him who alludes ambiguously to some great thing or affair; and to him who by blandishing expressions makes a thing incumbent on thee which is not really so. (TA.) b2: See also صَبَاحٌ, in three places. b3: Accord. to Lth, it signifies [absolutely] Wine. (T, TA.) b4: And The quantity of milk of a camel that is drawn at dawn, or in the first part of day; and so ↓ صُبْحَةٌ. (TA.) A2: Also A she-camel that is milked at dawn, or in the forenoon, (Lh, AHeyth, K,) or in the morning, or first part of day, before sunrise; and so with ة. (K.) صَبِيحٌ (S, A, Mgh, Msb, K) and ↓ صُبَاحٌ (Ks, S, K) and ↓ صُبَّاحٌ and ↓ صَبْحَانُ (K) Beautiful, comely, (S, A, Mgh, K,) pretty, or elegant; (S, A, K;) as some say, peculiarly in the face; (TA;) or applied to the face: (A:) or bright (Msb, TA) in the face: (Msb:) the first is expl. by Lth as signifying fair of face: fem. صَبِيحَةٌ and صُبَاحَةٌ: and the pl. of صَبِيحٌ and صُبَاحٌ, and of their fems. here mentioned, is صِبَاحٌ. (L. TA.) صَبَاحَةٌ Beauty, comeliness, prettiness, or elegance; (S, A, K;) as some say, peculiarly in the face: (TA:) or brightness in the face: (Msb:) it is said that صَبَاحَة is in the face; وَضَآءَة, in the skin; جَمَال, in the nose; حَلَاوَة, in the eye; مَلَاحَة, in the mouth; ظَرْف, in the tongue; رَشَاقَة, in the stature; لَبَاقَة, in the qualities of the mind; and that the completion of beauty is in the hair. (L, TA.) [See 1, last sentence.]

صَبِيحَةٌ: see صُبْحٌ: and صَبَاحٌ, in two places.

صُبَاحِىٌّ Intensely red blood: (K, TA:) from

أَصْبَحُ signifying one “ whose hair is overspread with redness. ” (TA.) A2: أَسِنَّةٌ صُبَاحِيَّةٌ Wide spear-heads. (K, TA. [In the CK the latter word is without teshdeed.]) ISd says, I know not the person or thing in relation whereto they are thus called. (TA.) [See also مِصْبَاحٌ.]

صُبَّاحٌ: see صَبِيحٌ.

صَابِحٌ [Giving to drink a morning-draught, or what is termed a صَبُوح: act. part. n. of 1, q. v.: see also Ham p. 66. And] One who waters his camels in the morning, between day-break and sunrise. (TA. [See صَبْحَةٌ.]) b2: And (assumed tropical:) One who makes a hostile, or predatory, incursion upon a people in the morning; as though he made it to be to them a صَبُوح. (Ham p. 66.) b3: الحَقُّ الصَّابِحُ (tropical:) The plain, manifest, clear, truth. (K, * TA.) أَصْبَحُ Of a black colour inclining to redness: (K:) or having redness intermixed in his black hair: (Sh, TA:) or whose hair, or beard, has a red hue overspreading it: (Aboo-Nasr, Sh, TA:) or having hair intensely red: (TA:) it is nearly the same as أَصْهَبُ: (Lth, S:) and is an epithet applied to a man and to a lion: (S:) and to hair as meaning having whiteness naturally intermixed in it with redness; (K, TA;) of whatever kind it be: (TA:) fem. صَبْحَآءُ: (K:) and pl. صُبْحٌ: (TA:) and hence [accord. to some] ↓ الصُّبْحُ meaning “ the dawn; ” for, as Az says, the colour of the true dawn inclines a little to redness. (TA.) [Hence, because of his colour,] الأَصْبَحُ signifies The lion. (K.) In the phrase أُسُودٌ صُبْحٌ, the epithet is added as a corroborative. (Z, TA.) b2: And the fem., صَبْحَآءُ signifies A female conspicuous, or clear, or fair, in the جَبِين [or side of the forehead]. (TA.) أَصْبَحِىٌّ A whip: (S, K:) and سِيَاطٌ أَصْبَحِيَّةٌ certain whips: (AO, S, TA:) so called in relation to ذُو أَصْبَحَ, one of the Kings of El-Yemen, (AO, S, K, TA,) of Himyer. (TA.) إِصْبَاحٌ: see صُبْحٌ, in two places. b2: It is said to signify also Darkness; contr. of صُبْحٌ, which is its primary signification: and accord. to EshShereeshee, redness of the hair. (Har p. 284.) أُصْبُوحَةٌ: see صَبَاحٌ, in two places.

تَصْبِيحٌ The morning meal, that is eaten between daybreak and sunrise; syn. غَدَآءٌ: (A, K:) a subst. of the measure تَفْعِيلٌ, (K, TA,) similar to تَرْعِيبٌ &c.: pl. تَصَابِيحُ. (A, TA.) One says, قَرَّبَ إِلَى الضُّيُوفِ تَصَابِيحَهُمْ [He brought near to the guests, or put before them, their early morning-meals]. (A, TA.) مَصْبَحٌ, (S, Msb, and some copies of the K,) formed from the unaugmented verb, (S, Msb,) and ↓ مُصْبَحٌ, (S, Msb, K,) formed from the augmented verb أَصْبَحَ, (S, Msb,) The place of entering upon the time of morning called صَبَاح: and the time of entering upon the same: (S, Msb, K:) or the former signifies i. q. صَبَاحٌ, and the time thereof, and the place thereof. (Marg. note in a copy of the S.) See also صَبَاحٌ.

مُصْبَحٌ: see the next preceding paragraph: and see also صُبْحٌ, in two places.

مِصْبَحٌ: see the paragraph here following, in four places.

مِصْبَاحٌ A lamp: or its lighted wick: syn. سِرَاجٌ: (S, K:) the latter is the proper meaning (L) [though not the more usual], and is the meaning intended in the Kur xxiv. 35, (Bd, L, Jel,) or a large, bright, or brilliant, سِرَاج: (Bd:) and ↓ مِصْبَحٌ signifies a lamp: (L:) [the pl. of this is مَصَابِحُ: and] the pl. of مِصْبَاحٌ is مَصَابِيحُ. (Msb.) — مَصَابِيحُ النُّجُومِ means أَعْلَامُ الكَوَاكِبِ [i. e. (assumed tropical:) The stars, or asterisms, that are signs of the way to travellers]. (L, TA.) A2: Also A large [drinking-vessel of the kind called] قَدَح; (AHn, K;) and so ↓ مِصْبَحٌ: (K:) or مَصَابِيحُ [the pl. of the former] signifies the [vessels called] أَقْدَاح [pl. of قَدَح] with which one drinks the morning-draught called صَبُوح. (S.) b2: And A she-camel that remains in the morning in the place where she has lain down, (S, K, TA,) not going forth to pasture, (S, TA,) until the sun has risen high, (S, K, TA,) by reason of her strength (K, TA) and her fatness: (TA:) the quality thus described is approved: (As, S, TA:) and such a she-camel is also termed ↓ مِصْبَحٌ: pl. of the former as above. (TA.) b3: And A wide spear-head; (K, TA;) [app. of such as are termed أَسِنَّةٌ صُبَاحِيَّةٌ;] as also ↓ مِصْبَحٌ. (TA.) مُصْطَبِحٌ Drinking a morning-draught, or what is termed a صَبُوح. (S, K. [See also صَبْحَانُ, first sentence.])

يمن

1 يُمِنَ , (T, M, K,) and يَمِنَ, (M, K,) He was prosperous; fortunate; lucky. (T, M, K.) 3 يَامَنَ : see 3 in art. شأم in two places.4 أَيْمَنَهُ He made it to incline towards the right: see an ex. voce سِنٌّ (near the end of the paragraph). b2: أَيْمَنَ: see أَشْأَمَ in two places. b3: أَيْمَنْتُ إِبِلِى: see أَيْسَرْتُ.5 تَيَمَّنَ He was placed on his right side in the grave. (TA, voce عَلْبَى.) b2: تَيَمَّنَ بِهِ i. q. تَبَرَّكَ بِهِ [q. v.]. (S.) b3: فُلَانٌ يُتَيَمَّنُ بِرَأْيِهِ, i. e. يُتَبَرَّكُ بِهِ, (T,) app. One is fortunate in, or derives a blessing from, his counsel. b4: He augured good by it, or from it; or looked for good fortune, or a blessing, from it; syn. تَبَّرَكَ بِهِ: (Mgh, Msb, &c:) opposed to تَشَأءَمَ بِهِ, in the K, art. طير; and in Bd, xvii. 14; and well known. b5: تَيَمَّنَ بِكَلِمَةٍ [He augured good from the word], (Har, p. 488,) and بِكَلَامٍ. (Msb. in art. فأل.) 6 تَيَامَنَ : see تَشَّامَ. b2: تَيَامَنُوا: see 3 in art. يسر.

يُمْنٌ Prosperity; good fortune; good luck; auspiciousness; (T, S, M, K;) contr. of شُؤْمٌ, (M,) and of نَحْسٌ. (L, art. سعد.) يُمْنَةٌ : its pl. seems to be يُمَنٌ. See بُرْدٌ.

اليَمِينُ The location that is on the right. b2: يَمِينٌ also, The south. See سَرْحٌ. b3: يَمِينُ also signifies A covenant (Bd, and Jel in lxviii. 39) confirmed by an oath. (Bd, ibid.) يَمِينُ اللّٰهِ The oath by attestation of God: see أَيْمُ اللّٰهِ, and عَهْدُ اللّٰهِ. b4: حَلَفْتُ يَمِينًا [I swore, or have sworn, an oath]. (T, S, M, voce أَمِينٌ, which see. You say, يَمِينَ اللّٰهِ لَا أَفْعلُ (as in some copies of the S [meaning, حَلَفْتُ يَمِينَ اللّٰهِ]): or يَمِينُ اللّٰهِ (as in other copies [meaning, يَمِينُ اللّٰهِ قَسَمِى]). See a similar form of oath voce حَرَامٌ. b5: يَمِينًا صَادِقَةً لَأَفْعَلَنَّ: see زَعْمةٌ.

يَمَانٍ A garment of Yemen: see a verse voce تَسْهِيمٌ.

يَمَانِىٌّ and يَمَانُونَ: see تِهَامِىٌّ.

يَامِنٌ : see يَاسِرٌ.

أَيْمَنُ [The right, as opposed to the left; see Kur, xix. 53, xx. 82, and xxviii. 30:] contr. of أَيْسَرُ; and [in like manner] ↓ مَيْمَنَةٌ is contr. of مَيْسَرَةٌ. (S.) b2: أَيْمَنُ, contr. of أَشْأَمُ, as signifying The right, opposed to the left: and as signifying Lucky, or auspicious: pl. أَيَامِنُ. See أَشْأَمُ. b3: It is also used in the sense of يُمْنٌ: see أَشْأَمُ. b4: Also More, and most, lucky, or auspicious, or happy: see 8 in art. فئل.

أَيْمُنٌ , used only in swearing, is a sing. noun, not a particle, nor pl. of يَمِينٌ: and is derived from يُمْنٌ. (Mughnee.) الأَيَامِنُ : see an ex. of this word, voce ثَابِرٌ.

مَيْمَنَةٌ The right wing of an army. See أَيْمَنُ.

مَيْمُونٌ Fortunate; happy; (T, M, MA, KL;) blest. (T.) See an ex. voce عَرِيكَةٌ.

تَيَمُّنٌ The having [or receiving] a blessing. (K L.) تِيمَنَّا for تَأْمَنَّا: see أَمِنَهُ.

كره

1 كَرِهَهُ [He disliked, was displeased with, disapproved of, hated, him or it.] الكَرَاهَةُ is the contr. of الإِرَادَةُ and الرِّضَى. (Marg. note in TA.) b2: كَرِهَهُ (Mgh, Msb), inf. n. كَرَاهَةٌ and كَرَاهِيَةٌ, (Mgh,) or كُرْهٌ and كَرْهٌ, (Msb,) He did not desire it; he disapproved it, or was displeased or discontented with it; (Mgh;) he disliked it; disapproved it; hated it; contr. of حَبَّهُ. (Msb.) b3: كَرِهَ and ↓ تَكَرَّهَ: see سَخِطَ.2 كَرَّهْتُ إِلَيْهِ الشَّىْءَ

, inf. n. تَكْرِيهُ, I made the thing to be an object of dislike, disapprobation, or hatred, to him. (S, K. *) 4 أَكْرَهْتُهُ عَلَى كَدَا I made him to do such a thing against his will. (S.) 5 تَكَرَّهَهُ He showed, or expressed, dislike, disapprobation, or hatred, of it; see تَاَجَّمَهُ and تَسَخَّطَهُ: and عَليْهِ ↓ تَكَارَهَ signifies the same; see قَنَحَ. b2: تَكَرَّهَ He expressed dislike, displeasure, disapprobation, discontent, or hatred. (IbrD.) See examples in the K, voce أَخّْ, and voce أَفّْ, &c. The above is the prevailing signification, and often occurs. b3: تَكَرَّهَهُ i. q.

كَرِهَهُ, q. v. (K, * TA.) See also تَأَجَّمَهُ.6 تَكَاْرَهَ see 5.

كَرِيهٌ Disliked, disapproved of, blamed, or hated; hateful, blameable, displeasing, or odious; as also ↓ مَكْرُوهٌ.

الكَراَهِيَةُ للشَّىْءِ signifies البُغْضُ لَهُ and عَدَمَ مُلَاءَمَتِهِ. (MF in art. ابى.) كَارِهٌ Unwilling: see an ex. voce أَسَآءَ.

مَكْرَهٌ A thing that one dislikes, disapproves, or hates, or that one dislikes to do: opposed to مَنْشَطٌ: (TA in art. نشط:) [a thing, or an event, that is an object of dislike or hatred].

مَكْرُوهٌ Foul, abominable, or evil; i. q. سَيِّئٌ; (Beyd, xvii. 40;) and شَرٌّ: (TA:) [held in aversion]. See كَرِيهٌ. b2: مَكَارِهُ, a pl. of مَكْرُوهٌ. b3: مَكَارِهُ الدَّهْرِ The afflictions, or calamities, of fortune; syn. نَوَازِلُهُ and شَدَائِدُهُ. (TA.) See also مَكْرَهٌ.

مُسْتَكْرَهٌ

: see an ex. voce عَرَضٌ.