زيق زيل زين


1زَالَهُ

is syn. with أَزَالَهُ, q. v. (Ṣ, Mṣb, Ḳ.)
زال زَوَالَهُ, or زال ٱللّٰهُ زَوَالَهُ; and زال زَوَالَهَا: see زَوَالٌ, in art. زول. And زِيلَ زَوِيلُهُ and زَوِيلُهَا and زَوَالُهُ: see زَوِيلٌ, in art. زول; and for the first, see also زَوَالٌ, in that art.
زِلْتُهُ, (Ṣ, Ḳ,) aor. أَزِيلُهُ, inf. n. زَيْلٌ, (Ṣ,) [first pers. of زَالَهُ,] signifies also I put it, or set it, apart, away, or aside; removed it; or separated it; (Ṣ, Ḳ, TA;) namely, a thing, (Ṣ, TA,) from another thing: (TA:) and ازالهُ also signifies he separated it; like زَالَهُ. (TA.) See also 4. One says, زِلْ ضَأْنَكَ مِنْ مِعْزَاكَ Remove, or separate, thy sheep from thy goats. (Ṣ, * TA.) And زِلْتُهُ فَلَمْ يَنْزَلْ I separated it [partly], but it did not become [wholly] separated. (Ṣ, Ḳ.)
مَا زَالَ يَفْعَلُ كَذَا (Ṣ in art. زول, and Mṣb,) is like مَا بَرِحَ, both in its [original] measure, [which is مَا زَيِلَ accord. to most authorities,] and in its meaning, which is [He ceased not to do such a thing, or he continued to do such a thing, for it denotes] the continuing to do a thing [as in the ex. above], and a constant state [as in the phrase مَا زَالَ زَيْدٌ قَائِمًا Zeyd ceased not to be, or continued to be, standing]: (Mṣb:) [using the first pers.,] one says, مَا زِلْتُ أَفْعَلُهُ [and مَا زَلْتُ, as appears from what follows], meaning مَا بَرِحْتُ [i. e. I ceased not to do it, or I continued to do it], (Ḳ,) aor. أَزَالُ [supposing the measure of the pret. to be originally فَعِلْتُ] (Mṣb, Ḳ) and أَزِيلُ [supposing the measure of the pret. to be originally فعَلْتُ]: (Ḳ:) the verb is seldom [in the Mṣb “ never ”] used without a negative particle: (Az, TA:) one says زِلْتُ أَفْعَلُ meaning مَا زِلْتُ أَفْعَلُ; but this is rare: (Ḳ:) and مَا زِيلَ يَفْعَلُ كَذَا, (Ṣ, Mṣb, Ḳ,) a phrase used by some of the Arabs, (Mṣb,) mentioned by Akh, (Ṣ, TA,) as is meant in [some of the copies of] the Ḳ by the addition عَنْهُ, though Akh is not mentioned in what precedes. (TA.) The verb in مَا زَالَ and لَا يَزَالُ is used in the manner of كَانَ in governing the noun [which is its subject] in the nom. case and the predicate in the accus. case [as in مَا زَالَ زَيْدٌ قَائِمًا, expl. above]; but one may not say, مَا زَالَ زَيْدٌ إِلَّا مُنْطَلِقًا, like as one says, مَا كَانَ زَيْدٌ إِلَّا مُنْطَلِقًا; for زَالَ denotes a negation, [meaning he did not a thing, or he was not doing &c.,] and مَا and لَا denote negation, and two negations together denote an affirmation; so that ما زال is affirmative like كَانَ; and as one may not say, كَانَ زَيْدٌ إِلَّا مَنْطَلِقًا, so one may not say, مَا زَالَ زَيْدٌ إِلَّا مُنْطَلِقًا. (Er-Rághib, TA.) One says also, مَا زِلْتُ بِزَيْدٍ حَتَّى فَعَلَ ذٰلِكَ and مَا زِلْتُ وَزَيْدًا [I desisted not with Zeyd until he did that], (Sb, Ḳ, * TA,) inf. n. زِيَالٌ. (Sb, TA.) لَمْ يَزَلْ [He, or it, has not ceased to be &c., i. e., has ever been &c., (see أَزَلٌ,)] is said of God, as meaning He has never been nonexistent; and لَا يَزَالُ, said of Him, He will never be nonexistent. (Kull p. 31.) This [incomplete i. e. non-attributive] verb and the complete [i. e. attributive, which signifies “ it ceased to be ” or “ exist, ” &c.,] differ in their components; the latter being composed of ل و ز; and this, of ل ى ز: or the incomplete is altered from the complete; being made to be with kesr to its medial radical letter, [for it is generally held to be from زَيِلَ or زَوِلَ,] after its having been [originally زَوَلَ,] with fet-h: or it is from زَالَهُ, aor. يَزِيلُهُ, meaning “ he put it, ” or “ set it, apart, ” &c. (Ḳ.)

2زيّلهُ

, (Ṣ, Ḳ,) inf. n. تَزْيِيلٌ, (Ṣ,) He separated it [i. e. acompany of men, or an assemblage of things,] much (Fr, Az, Ṣ, * Ḳ, * TA,) [or greatly, or widely; or dispersed it;] differing in degree from زَالَهُ like as مَيَّزَهُ does from مَازَهُ. (TA.) Hence, فَزَيَّلْنَا بَيْنَهُمْ [And we will separate them widely, one from another], (Fr, Az, Ṣ, Ḳ, TA,) in the Ḳur [x. 29]; (Fr, Az, Ṣ, TA;) where some read بَيْنَهُمْ فَزَايَلْنَا; like لَا تُصَعِّرْ and لا تُصَاعِرْ [in the Ḳur xxxi. 17]. (Fr, Az, TA.) [See also an ex. in a verse cited voce دُونَ.] زَيَّلْتُ is of the measure فَعَّلْتُ because its inf. n. is as above; for were it فَيْعَلْتُ, one would say زَيَّلَةٌ [of the measure فَيْعَلَةٌ]. (Ṣ.)
تَزْيِيلٌ is also [said to be] an [irreg.] inf. n. of 5, q. v. (Lḥ, Ḳ.)

3زايلهُ

, (Ṣ, Mṣb, Ḳ,) inf. n. مُزَايَلَةٌ and زِيَالٌ, (Ṣ, Ḳ,) He separated himself from him. (Ṣ, Mṣb, Ḳ. [See also 1 in art. زول, last signification.]) One says, خَالِطُوا النَّاسَ وَزَايِلُوهُمْ, meaning [Mix ye with men in familiar, or social, intercourse, and] separate yourselves from them in deeds, or actions. (TA.)
زَايَلَتْهُ بِوَجْهِهَا She veiled her face from him. (IAạr on the authority of Ibn-Ez-Zubeyr, TA in art. بزر.) [See also 6.]
زَايَلْنَا بَيْنَهُمْ: see 2. And see also what next follows.

4ازالهُ

(Ṣ, Mṣb, Ḳ) مِنْ مَكَانِهِ (Ṣ) or عَنْ مَكَانِهِ, (Ḳ,) inf. n. إِزَالَةٌ (Ḳ) and إِزَالٌ; (Lḥ, Ḳ;) and زَالَهُ, (Ṣ, Mṣb, Ḳ, and Ḥar p. 393,) aor. يَزِيلُهُ, (Ṣ, Ḳ, and Ḥar ubi suprà,) or يَزَالُهُ, like يَنَالُهُ, (Mṣb,) inf. n. زَيْلٌ, (Ṣ, Ḳ, Ḥar,) or زِيَالٌ; (Mṣb;) both signify the same; (Ṣ, Mṣb, Ḳ;) He removed it [from its place; as the former is expl. in art. زول]; (Mṣb in explanation of both, and Ḥar ubi suprà in explanation of the latter;) and so زَايَلَهُ, of which the primary signification is that first assigned to it in the next preceding paragraph. (Ḥar ubi suprà.) See also 1, fourth sentence. [And see 4 in art. زول.]

5تزيّلوا

, (Ṣ, * Mṣb, Ḳ,) inf. n. تَزَيُّلٌ and تَزْيِيلٌ, (Ḳ,) the latter [irreg., being properly inf. n. of 2,] of the dial. of El-Ḥijáz, mentioned by Lḥ; (TA;) and تزايلوا, inf. n. تَزَايُلٌ; (Ḳ;) i. q. تَفَرَّقُوا [i. e. They became separated much, or greatly, or widely; or became dispersed: or rather, the former verb, being quasi-pass. of 2, has this meaning; and the latter verb, as quasi-pass. of 3, means simply they became separated, one from another]: (Ṣ, Ḳ:) [for] التَّزَايُلُ signifies التَّبَايُنُ: (Ṣ, Ḳ:) تزيّلوا is syn. with تَمَيَّزُوا: thus in the Ḳur [xlviii. 25], where it is said, لَوْ تَزَيَّلُوا لَعَذَّبْنَا ٱلَّذِينَ كَفَرُوا [Had they been widely separated, one from another, we had assuredly punished those who disbelieved]: (Mṣb, * TA:) and some here read تَزَايَلُوا. (Bḍ.) [See also 7.]

7انزال

It was, or became, put, or set, apart, away, or aside; removed; or separated; (Ṣ, Ḳ;) عَنْهُ [from him, or it]. (TA.) One says, زِلْتُهُ فَلَمْ يَنْزَلْ: see 1. (Ṣ, Ḳ.) [See also 5. And see 7 in art. زول.]

زَيَلٌ

Width between the thighs; (Ṣ, Ḳ;) like فَجَجٌ. (Ṣ.)

أَزْيَلٌ

, (Ḳ,) or أَزْيَلُ الفَخِذَيْنِ, occurring in a trad., (TA,) Having the thighs wide apart. (Ḳ, TA.)

مِزْيَلٌ

A man acute or sharp or quick in intellect, clever, ingenious, skilful, knowing, or intelligent; knowing with respect to the subtilties, niceties, abstrusities, or obscurities, of things, affairs, or cases; as also مِزْيَالٌ: (Ḳ:) or vehement in altercation, or litigation, who shifts (يَزُولُ) from one plea, or argument, to another: occurring in a trad., in which it is said, with reference to two claimants, كَانَ أَحَدُهُمَا مِخْلَطًا مِزْيَلًا [One of them two was a person who mixed in, or entered into, affairs; vehement in altercation, &c.]: (IAth, TA:) accord. to which latter explanation, it should be mentioned in art. زول, as it is by the author of the L; but Z mentions it in the present art., like F. (TA.)

مِزْيَالٌ

: see the next preceding paragraph.

الجيب المُزَايِلُ

[a mistranscription for الحَبِيبُ] means البَائِنُ [i. e. The beloved, or the friend, who is in a state of separation, or disunion]. (TA.)

مُتَزَايِلَةٌ

A woman who veils her face from men. (IAạr on the authority of Ibn-Ez-Zubeyr, TA in this art. and in art. برز.)