Classical Arabic - English Dictionary

زَهَا, said of seed-produce, It increased, or augmented; received increase and blessing from God; or throve by the blessing of God: (JK, TA:) [or,] said of herbage, aor. يَزْهُو, inf. n. زَهْوٌ, it attained its full growth: (Mṣb:) or it put forth its fruit: or it became tall: (TA:) and, said of palm-trees, (نَخْلٌ, Ṣ, Mṣb, Ḳ, TA,) and likewise of plants, (TA,) aor. as above, (Mṣb, TA,) and so the inf. n., (Ṣ, Mṣb, TA,) they became tall; (Ḳ, TA;) became tall and fullgrown; or became of their full height, and blossomed; (TA;) andازهى↓ signifies the same: (Ḳ:) or both signify they (i. e. palm-trees) showed redness, and yellowness, in their fruit; (Ṣ, Mṣb;) the latter verb mentioned by AZ, but [it is said that] Aṣ did not know it: (Ṣ: [see, however, what follows:]) or, as some say, the former signifies they put forth their fruit; and↓ the latter, as expl. next before: (Mṣb:) accord. to Abu-lKhattáb and Lth, one says of palm-trees (نَخْل) only يُزْهِى; not يَزْهُو: and Aṣ [is related to have] said, [contr. to what has been asserted of him above,] that when redness appears in [the fruit of] palm-trees, one says ازهى. (TA.) And زَهَا التَّمْرُ, (JK,) or البُسْرُ; andازهى↓; (Mgh, Ḳ;) andزهّى↓, (Ḳ,) inf. n. تَزْهِيَةٌ; (TA;) [The dates, or dates beginning to ripen,] showed their goodness by redness, and yellowness: (JK:) became red, and yellow: (Mgh:) became coloured. (Ḳ.) Hence the trad., نَهَى عَنْ بَيْعِ ثَمَرِ النَّخْلِ حَتَّى يَزْهُوَ, orيُزْهِىَ↓, [He forbade the selling of the fruit of the palm-trees until its becoming red or yellow], thus differently related. (Mgh.)

You say also, زَهَا الغُلَامُ, (Ḳ,) aor. and inf. n. as above, (TA,) The boy grew up; or attained to youthful vigour, or the prime of manhood. (Ḳ.)

And زَهَتِ الشَّاةُ, (JK, Ṣ, Ḳ,) aor. as above, (Ṣ,) and so the inf. n., (JK, Ṣ,) The ewe, or she-goat, became large in her udder: (JK:) or secreted milk in her udder, and was near to bringing forth. (AZ, Ṣ, Ḳ.*)

And زَهَتِ الرِّيحُ The wind rose, blew, or became in a state of commotion. (Ṣ.)

And زَهَتِ الإِبِلُ, (JK, Ṣ, M, Ḳ,) aor. as above, (JK, M,) and so the inf. n., (Ṣ, M,) The camels journeyed, after coming to water, (JK, Ṣ, M, Ḳ,) a night or more, (JK, Ṣ, M,) so says AʼObeyd, (Ṣ,) or a night or two nights. (Ḳ.) And The camels passed along, (مَرَّت,) so in the copies of the Ḳ, but correctly مَدَّت [i. e. made much advance in journeying], as in the M, (TA,) in search of pasturage, after they had drunk, (Ḳ, TA,) not pasturing around the water. (TA.) The verb used in relation to camels is also trans., as will be shown below. (Ṣ, &c.)

زَهْوٌ [as inf. n. of the trans. v. زَهَا, aor. يَزْهَى,] primarily signifies The act of raising, or elevating: and the act of shaking; or putting in motion, or into a state of commotion: whence زَهَاهُ السَّرَابُ and زَهَتِ الرِّيحُ النَّبَاتَ [both expl. in what follows]. (Ḥar p. 171.) You say, زَهَتِ الأَمْوَاجُ السَّفِينَةَ The waves raised the ship. (TA.) And زَهَا السَّرَابُ الشَّىْءَ, aor. يَزْهَاهُ, The mirage raised, or elevated, [to the eye,] the thing [seen in it or beyond it; or rather, made it to appear tall, and as though quivering, vibrating, or playing up and down; as is perhaps meant to be indicated by the citation above from Ḥar]; syn. رَفَعَهُ; written only [thus] with ا [in the pret. and in the aor.]: (Ṣ:) and السَّرَابُ يَزْهَى القُبُورَ وَالحُمُولَ The mirage is as though it raised the tombs and the women's camel-vehicles; or elevated them; expl. by the words كَأَنَّهُ يَرْفَعُهَا. (TA.)

And زَهَا المِرْوَحَةَ, said of a person fanning, He put in motion the fan; or put it into a state of commotion; as alsoزَهَّاهَا↓. (TA.) And زَهَتِ الرِيحُ الشَّجَرَ, (Ṣ,) or النَّبَاتَ, (Ḳ,* TA,) aor. تَزْهَاهُ, (Ṣ, TA,) inf. n. زَهْوٌ, (Ḳ, TA,) The wind shook, or put in motion or into a state of commotion, (Ṣ, Ḳ,* TA,) the trees, (Ṣ,) or the plants, or herbage, after the dew or rain (غِبَّ النَّدَى). (Ḳ, TA.)

And زَهَاهُ, (Ṣ, TA,) inf. n. زَهْوٌ; (Ḳ, TA;) andازدهاهُ↓, (Ṣ, TA,) inf. n. اِزْدِهَآءٌ; (Ḳ, TA;) [not ازهاهُ, as in the TḲ, followed by Freytag;] i. q. اِسْتَخَفَّهُ: (Ṣ, Ḳ,* TA:) and تَهَاوَنَ بِهِ: (Ṣ:) [the former of these two explanations as meaning He, or it, incited him, or excited him, to briskness, liveliness, or sprightliness; or to lightness, levity, or unsteadiness: and the latter of them, or both of them, for the former is often syn. with the latter, as meaning he held him, or it, in little, or light, estimation or account, or in contempt; he contemned, or despised, him, or it: but of this latter meaning I do not remember to have met with any ex.:] andازدهى↓ بِهِ signifies the same as ازدهاه (TA) meaning تَهَاوَنَ بِهِ. (JK.) You say, زَهَاهُ الشَّىْءُ andازدهاهُ↓, meaning [agreeably with the former of the two explanations in the sentence immediately preceding] اِسْتَخَفَّهُ طَرَبًا: (Ḥar p. 359:) andيَزْدَهِينِى↓ as meaning [agreeably with the same explanation] يَسْتَفِزُّنِى and يَسْتَخِفُّنِى: (Id. p. 131:) andازدهى↓ القَوْمَ as meaning [in like manner] اِسْتَخَفَّهُمْ مِنَ الطَّرَبِ; and also as meaning He pleased the people, or party: (Id. p. 427:) andاِزْدَهَاهُ↓ also as meaning حَمَلَهُ عَلَى الزَّهْوِ [He incited him, or excited him, to pride, or conceit, or the like]: (Id. p. 131:) and زَهَاهُ الكِبْرُ (Ḳ) Pride rendered him self-conceited. (TḲ.) ʼOmar Ibn-'Abee-Rabeea says,

* وَلَمَّا تَقَاوَضْنَا الحَدِيثَ وَأَسْفَرَتْ *

* وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا *

meaning And when we discoursed together, and faces shone, beauty excited the possessors of them to levity (اِسْتَخَفَّ أَرْبَابَهَا) and prevented their veiling them with the قِنَاع [or head-covering], by reason of self-admiration: or, as some say, the ها in زهاها refers to a woman mentioned before, not to وجوه; and the meaning is, beauty excited her, &c.: and thus the women of the Arabs used to do when they were beautiful: or you may consider the complement of لَمَّا as suppressed; as though he said, when we did all that, we behaved with mutual familiarity, or the like; for the complements of لَوْ and لَمَّا and حِينَ may be suppressed, and their vagueness by reason of their suppression is more forcible in respect of the meaning: أَنْ تَتَقَنَّعَا means مِنْ أَنْ تَتَقَنَّعَا; for they often suppress the preposition with أَنْ: (Ḥam pp. 552-3:) [J gives two readings of this verse, accord to one of my copies of the Ṣ: one is with تَنَازَعَا in the place of تَقَاوَضْنَا, and أَشْرَقَتْ in the place of أَسْفَرَتْ; which make no difference in the meaning: but this is omitted in my other copy: the other is as follows:]

* فَلَمَّا تَوَافَقْنَا سَلَّمْتُ أَقْبَلَتْ *

* وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا *

[And when we agreed together, and I saluted, faces advanced, which beauty excited, &c., or the possessors of which beauty excited, &c.]. (Ṣ.) And hence their saying,فُلَانٌ لَا يُزْدَهَى↓ بِخَدِيعَةٍ [Such a one will not be incited, or excited, to briskness,, &c., by means of deceit, or guile]. (Ṣ.) Andازدهاهُ↓ الفَرَحُ, meaning اِسْتَخَفَّهُ [Joy incited him,, &c.]. (MA.) [And hence, perhaps, may be derived most of the following significations.]

زَهَا الطَّلُّ النَوْرَ The طلّ [or fine drizzling rain] made the flowers, or blossoms, to increase in beauty of aspect. (TA.)

زَهَا السِّرَاجَ, (Ḳ,) aor. يزهوهُ [perhaps a mistranscription for يَزْهَاهُ], inf. n. زَهْوٌ, (TA,) He made the سراج [or lamp, or lighted wick,] to give a bright light. (Ḳ.)

زَهَوْتُ الإِبِلَ I made the camels to journey, after coming to water, (AʼObeyd, JK, Ṣ, Ḳ,) a night or more, (AʼObeyd, JK, Ṣ,) or a night or two nights. (Ḳ.) Thus the verb in relation to camels is trans. as well as intrans. (Ṣ.)

زَهَا بِالسَّيْفُ He made a sign with the sword by waving it, or brandishing it. (Ḳ, TA.)

زَهَا بِالعَصَا He struck with the staff, or stick. (Ḳ.)

زَهَا بِمِائَةِ رِطْلٍ He computed, or computed by conjecture, [to be of the weight of] a hundred pounds. (Ḳ.) You say, زَهَاهُ بِمِائَةِ رِطْلٍ meaning خرزه [a mistake for حَزَرَهُ i. e. He computed it,, &c., to be of the weight of a hundred pounds]. (TḲ. In the TA, زها فلان بمائة رطل, [الشَّىْءَ or the like being omitted by an oversight,] aor. يَزْهَاهُ [which indicates an omission after فلان].) And زَهَوْتُ القَوْمَ I computed, or computed by conjecture, the number of the people, or party. (JK.)

زُهِىَ, (JK, Ṣ, Ḳ,) like عُنِىَ; (Ṣ, Ḳ;) and زَهَا, (IDrd, Ṣ, Ḳ,) like دَعَا, but this is rare, (Ḳ,) and was dissallowed by Aṣ in the sense of زُهِىَ, (TA in art. نخو,) aor. يَزْهُو, inf. n. زَهْوٌ; (IDrd, Ṣ;) andأَزْهَى↓; (Ḳ;) said of a man, (JK, Ṣ,) He behaved proudly, haughtily, or insolently; (Ṣ, Ḳ,* TA;) he was proud, vain, and boastful; (Ḳ;) or was pleased with himself, or self-conceited: (JK:) ازدهى [i. e.اُزْدُهِىَ↓], in like manner, means تَكَبَّرَ: (Ḥar p. 264: [but this more properly signifies, as shown above by an explanation of اِزْدَهَاهُ, he was incited, or excited, to lightness, levity, or unsteadiness:]) the first of these verbs [may be originally pass. of زَهَا in the phrase زَهَاهُ الكِبْرُ, mentioned before, but, as J says,] is one of a class of verbs used in the pass. form though having the sense of the act. form: in using it imperatively, you say, لِتُزْهَ يَا رَجُلُ [Behave thou proudly,, &c., O man; see art. ت]; and like this is the aor. [used as an imperative] of every verb of which the agent is not named; for when it is reduced to its essential import, you thereby command something, other than the person whom you address, to affect, or befall, that person; and the third person of the [aor. used as an] imperative is never without ل, as when you say, لِيَقُمْ زَيْدٌ: (Ṣ, TA:) J also says, (TA,) I said to an Arab of the desert, of [the tribe of] Benoo-Suleym, What is the meaning of زُهِىَ الرَّجُلُ? and he answered, The man was pleased with himself, or self-conceited: I said, Dost thou say, زَهَا as meaning اِفْتَخَرَ [He gloried, or boasted,, &c.]? and he answered, Aṣ for us, we do not say it. (Ṣ, TA.) One says also, زُهِىَ فُلَانٌ بِكَذَا i. e. نُخِىَ [Such a one gloried, or boasted, and magnified himself, or behaved proudly, by reason of such a thing]; as though meaning زَهَاهُ الإِعْجَابُ بِنَفْسِهِ [i. e. self-conceit elevated him by reason of such a thing]. (Ḥar p. 171.)

And one says, زُهِىَ الشَّىْءُ بِعَيْنَيْكَ or لِعَيْنَيْكَ The thing was beautiful in aspect in, or to, thine eyes. (Ṣ, accord. to different copies. [The meaning is there shown by what immediately precedes. In three copies of the Ṣ, I find the verb in this phrase thus written, زُهِىَ; and only in the PṢ, زها, for زَهَا, which is the form given by Golius: Freytag writes the phrase زَهَى الشى بعينك.])

see 1, in four places, in the first three sentences:

and again {1}, in one place, in the last quarter of the same paragraph.

مَا أَزْهَاهُ [meaning How proud, vain, boastful, or selfconceited, is he!] is from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs, because the verb of wonder is not formed from a verb of which the agent is not named. (Ṣ.)

اِزْدَهَى [originally اِزْتَهَى]: see 1, as a trans. verb, in eight places. And اُزْدُهِىَ: see 1, in the last quarter of the paragraph.

زَهْوٌ [is the inf. n. of زَهَا (q. v.): and also has the significations here following.]

Pride [as implying self-elevation]: (JK, Ṣ, Ḳ:) vanity, or vain behaviour: (Ḳ:) boasting, or glorying: (Ṣ, Ḳ:) and wrongdoing, injustice, injuriousness, or tyranny. (TA.)

A false, or vain, saying; syn. بَاطِلٌ; (Ṣ, Ḳ, and Ḥam p. 24;) a lie, or falsehood; (JK, Ṣ, Ḳ, and Ḥam * ubi suprà;) or an exaggeration in speech. (Ḥam ubi suprà.) You say, قَالَ زَهْوًا [He said a false, or vain, saying,, &c.]. (Ḥam ubi suprà.)

A beautiful aspect. (Ṣ, Ḳ.)

The blossoms, or flowers, of a plant. (Lth, Ḳ.)

The brightness of a plant (Ḳ, TA) by its becoming red or yellow; (TA;) as alsoزُهُوٌّ↓, (Ḳ, TA,) like عُلُوٌّ, (TA,) [in the CK كالزَّهْوِ is here put in the place of كَالزُّهُوِّ,] andزَهَآءٌ↓, (Ḳ, TA,) like سَحَابٌ, as the unrestricted mention of it requires, but in some of the copies of the Ḳ with damm [i. e. زُهَآءٌ]. (TA.)

Also, [or نَبَاتٌ زَهْوٌ, as in the TḲ,] A plant beautiful and bright, (Ḳ,) or fresh. (TA.)

And Dates beginning to ripen (بُسْرٌ) that are becoming coloured (مُلَوِّنٌ), (so in some copies of the Ṣ and Ḳ, and in the Mgh, or مُتَلَوِّنٌ [which signifies the same], Har p. 416), or that have become coloured (مُلَوَّنٌ); (so in other copies of the Ṣ and Ḳ;) as alsoزُهُوٌّ↓, (Ḳ, TA,) like عُلُوٌّ, thus in the handwriting of Az in the T: (TA:) [here, again, in the CK we find كالزَّهْوِ put in the place of كَالزُّهُوِّ: or perhaps it should be كَالزُّهْوِ↓; as appears from what follows in the next sentence:] in this sense, زَهْوٌ is an inf. n. used as a subst. (Mgh.) One says, when redness and yellowness appear in palm-trees, قَدْ ظَهَرَ فِيهِ الزَّهْوُ [Dates becoming, or become, red, or yellow, have appeared in them; i. e. فِى النَّخْلِ]: and the people of El-Ḥijáz say, الزُّهْوُ↓, with damm: (Ṣ:) [Fei says,] the subst. from زَهَا النَّخْلُ meaning “the palm-trees showed redness and yellowness in their fruit” is الزهو [i. e.الزُّهْوُ↓], with damm; and AḤát says that this term is used only when the colour of the date has become free from admixture in redness or yellowness. (Mṣb.)

You say also ثَوْبٌ زَهْوٌ A red and beautiful garment or piece of cloth: and ثِيَابٌ زَهْوَةٌ andزَاهِيَةٌ↓ [red and beautiful garments, &c.]. (JK.)

زُهَا الدُّنْيَا The ornature, finery, show, pomp, or gaiety, of the present life or world. (Ḳ, TA.) The former noun [when indeterminate] is [with tenween, زُهًا,] like هُدًى. (Ḳ.)

زَهْوَةٌ A shining, glistening, or brilliancy; whatever be the colour. (TA.)

زُهَآءٌ Number, or amount. (JK, Mṣb.) You say, كَمْ زُهَاؤُهُمْ How many is their number? or how much is their amount? (Mṣb, TA:) or, the computation of them? (TA.) And هُمْ زُهَآءُ مِائَةٍ [They are as many as a hundred;] they are the number, or amount, of a hundred; (El-Fárábee, Ṣ, Mgh, Mṣb, Ḳ;*) or their number, or amount, is a hundred: (Mgh:) andزِهَآءُ↓ مِائَةٍ, also, with kesr: (El-Fárábee, Mṣb:) but the saying of the [common] people هُمْ زُهَآء عَلَى مِائَة is not [correct] Arabic. (Mṣb.)

Also A large number: whence in a trad. respecting the time of the resurrection, إِذَا سَمِعْتُمْ بِنَاسٍ مِنْ قِبَلِ المَشْرِقِ أُولِى زُهَآءٍ i. e. [When ye hear of men coming from the direction of the east,] having a large number. (TA.)

And زُهَآءُ الشَّىْءِ signifies The شَخْص [i. e. corporeal form or figure or substance, which one sees from a distance,] of the thing. (TA.)

زِهَآءُ مِائَةٍ: see the next preceding paragraph.

زُهُوٌّ: see زَهْوٌ, in two places.

Also The redness of colour, and beauty, of garments or cloths. (JK.)

زَاهٍ [act. part. n. of زَهَا].

إِبِلٌ زَاهِيَةٌ Camels that will not pasture upon the [plants, or trees, termed] حَمْضِ: (ISk, Ṣ:) pl. زَوَاهٍ. (TA.)

زَاهِى اللَّوْن Bright in respect of colour. (TA.) ثِيَابٌ زَاهِيَةٌ: see زَهْوٌ, last sentence.

أَزْهَى [meaning More, and most, proud, vain, boastful, or self-conceited, is, like مَا أَزْهَاهُ (q. v.), from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs]. You say أَزْهَى مِنْ غُرَابٍ [More proud,, &c., than a crow]; (Ṣ, Meyd;) because the crow, in walking, ceases not to go with a proud, or self-conceited, gait, and to look at itself: and مِنْ وَعِلٍ [than a mountain-goat]: and من طَاؤُوسٍ [than a peacock]: and دِيكٍ and ذُبَابٍ and ثَوْرٍ and ثَعْلَبٍ [a cock and a fly and a bull and a fox]: all these are provs. (Meyd.)

إِنْزَهْوٌ, in which each of the first two letters is augmentative, and which is said to be the only word of its kind except إِنْقَحْلٌ from قَحَلَ, (MF, TA,) applied to a man, Proud, haughty, or insolent; (Lḥ, Ḳ;) as alsoمُزْدَهًى↓ [which more properly means incited, or excited, to lightness, levity, or unsteadiness]; (Ḥar p. 264:) pl. of the former إِنْزَهْوُونَ. (Lḥ, TA.) [See also what next follows.]

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