سَفِهَ
1.
, (S, MA, Msb,) aorist
سَفَهَ
; (Msb;) and سَفُهَ, [aorist
سَفُهَ
;] (S, Msb;) verbal noun سَفَهٌ and سَفَاهَةٌ (S, MA, Msb, K *) and سَفَاهٌ, (S, MA, K, *) [all mentioned in the MA as of the former verb, and so in the TA when that verb is transitive, but properly] the first is of the former verb, and the second is of the latter verb, (S, Msb,) and so is the third; (S;) He (a man, S) was, or became, such as is termed
سَفِيه; (S, TA;) [i. e.] he was, or became, unwise, witless, or destitute of wisdom or understanding, or [rather] lightwitted. (MA.)
2.
The phrase سَفِهَ نَفْسَةُ, [of which an instance occurs in the Qur'an, 2:124, and] to which غَبِنَ رَأْيَهُ and بَطِرَ عَيْشَهُ and أَلِمَ بَطْنَهُ and وَفِقَ أَمْرَهُ and رَشِدَ أَمْرَهُ are similar, was originally سَفِهَتْ
نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ i. e. Himself, or his mind, was, or became, lightwitted, &c.]; but when [the dependence of] the verb became transferred [from the نفس] to the man, what followed the verb was put in the accusative case by being its objective complement, for the phrase became identical in meaning with نَفْسَهُ
سَفَّهَ [he made himself, or his mind, lightwitted, &c.]: so say the Basrees and Ks; and it is allowable with them to make this accusative to precede [the verb]; like as it is allowable to say, غُلَامَهُ ضَرَب زَيْدٌ: (S, TA:) according to the K, the verb thus used has three forms; (TA;) you say سَفِهَ نَفْسَهُ and رَأْيَهُ, (K, TA,) and حِلْمَهُ, (TA,) and سَفُهَ, and سَفَهَ, meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in like manner his judgment, or opinion, and he made his gravity, or forbearance, or the like, to become levity, or hastiness, &c.]: or he attributed
سَفَه [i. e. lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]: or he destroyed it; (K, TA;) agreeably with the meaning assigned to سَفِهَ نَفْسَهُ by AO: (TA:) or this means he held himself in mean, or light, estimation; (MA, and Ksh and Bd in ii. 124;) and rendered himself low, base, or contemptible: (Bd ibid.:) but Lh says that سَفِهَ نَفْسَهُ, with kesr [to the ف], verbal noun سَفَهٌ and سَفَاهَةٌ and سَفَاهٌ, means حَمَلَهُ عَلَى
السَّفَهِ [or حَمَلَهَا], and is the approved form, and that some say سَفُهَ, which is rare: and according to J and others, (TA,) when they say سفه نَفْسَهُ, and رَأْيَهُ, they do not say it otherwise than with kesr [to the ف], because فَعُلَ is not transitive: (S, TA:) so that the three forms of the verb mentioned in the K require consideration: (TA:) according to Fr, when [the dependence of] the verb in the phrase سَفِهَ نَفْسَهُ became transferred from the نفس to the possessor thereof, what followed the verb became an explicative, to indicate that the سَفَه [or lightwittedness, &c.,] was therein; and by rule it should be سَفِهَ زَيْدٌ نَفْسًا, for the explicative should not be otherwise than indeterminate; but it was left in its state of a prefixed noun, and put in the accusative case in the manner of an indeterminate noun as being likened thereto; [the meaning, therefore, according to him, is he was, or became, lightwitted, &c., as to his mind;] it is not allowable, however, in his opinion, to make this accusative to precede [the verb], because the explicative may not precede; and similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا, and طِبْتُ بِهِ نَفْسًا, meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ: (S, TA:) but this saying [of Fr] is disallowed by the grammarians; for they say that explicatives are indeterminate, and that determinate nouns may not be used as indeterminate: some of the grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Qur'an, 2:124 means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], i. e., who becomes سَفِيه; [the preposition] فى being suppressed [and the noun therefore put in the accusative case agreeably with a general rule]: Zj holds that the approvable saying is, that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ, i. e., but he who is [ignorant or silly or foolish or] unreflecting in his mind: and in like manner, سَفِهَ رَأْيَهُ means جَهِلَهُ [i. e. he was ignorant, &c., in his judgment, or opinion]; and his judgment, or opinion, was unsound, without rectitude: and سَفِهَ نَفْسَهُ signifies also he lost himself, or his own soul. (TA.) سَفِهَ الحَقَّ is likewise explained as meaning الحَقَّ
سَفَّهَ [He made the truth, or right, to be foolishness, or the like]; and Yoo held the one to be a dialect var. of the other, and the measure of the former verb to denote intensiveness; and according to this explanation one may say, سَفِهْتُ
زَيْدًا meaning زَيْدًا
سَفَّهْتُ [I pronounced Zeyd lightwitted, &c.]: or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right: (TA:) or he regarded the truth, or right, as foolishness, or ignorance. (S and TA in article غمط.) See also 2.
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And سَفِهْتُ and سَفَهْتُ signify شُغِلْتُ, (so in the CK,) in [some of] the copies of the K شَغَلْتُ, but the right reading is شُغِلْتُ [i. e. I was occupied, or busied, or diverted from a thing]: or, according to the copies of the K, تَشَغَّلْتُ; but correctly, or شَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing]. (TA.)