فضل

1 فَضَلَ, aor. ـُ and فَضِلَ, aor. ـِ and فَضِلَ, aor. ـُ three syn. dial. vars.; (S, O, Msb, K;) the second mentioned by ISk; and the third [said to be] anomalous and unparalleled; (S, O;) [but] it is a compound of two thereof, (S, O, Msb, K,) accord. to the companions of Sb, (S, O,) i. e. a compound of the second and the third, (K,) like نَعِمَ having for its aor. ـْ (Sb, S, O, Msb,) and نَكِلَ, aor. ـْ [but this I do not find in its proper art.,] and حَضِرَ, aor. ـْ [but this is disallowed by some,] and فَرِغَ, aor. ـْ among perfect verbs, (Msb,) and مِتَّ, aor. ـُ and دِمْتَ, aor. ـُ (Sb, S, O, Msb,) and كِدْتَ, aor. ـُ (Sb, S;) inf. n. فَضْلٌ: (S, * O, * Msb, K: *) all signify It exceeded; or was, or became, redundant, or superfluous; [syn. زَادَ;] being used in relation to الفَضْلُ (K, MF, TA) meaning الزِّيَادَةُ, as Ibn-Es-Seed says, (MF, TA,) [i. e.] as meaning the contr. of النَّقْصُ: (K, TA:) or the first of the three, i. e. فضَلَ, aor. ـُ inf. n. فَضْلٌ, signifies thus, i. q. زَادَ, (Msb,) and فُضْلٌ and فُضُلٌ are also inf. ns. [of the same, i. e.] signifying زِيَادَةٌ, as in the saying, in a trad., accord. to different relaters, إِنَّ لِلّٰهِ مَلَائِكَةً سَيَّارَةً فُضْلًا عَلَى المَلَائِكَةِ المُرَتَّبِينَ مَعَ الخَلَائِقِ and فُضُلًا [i. e. Verily to God belong angels who occupy themselves in ranging about, in addition to the angels who are stationed among the created, or human and other, beings]: (TA:) and all the three dial. vars. mentioned above signify it remained [of a greater quantity or number]; syn. بَقِىَ; (S, * O, * Msb;) you say, فَضَلَ مِنْهُ شَىْءٌ, aor. ـُ and فَضِلَ, aor. ـَ and فَضِلَ, aor. ـُ somewhat remained thereof: (S, O:) or from الفَضْلُ as meaning البَقِيَّةُ, you say فَضَلَ like نَصَرَ, [i. e. aor. ـُ and فَضِلَ like حَسِبَ, [implying that the aor. is فَضَلَ and فَضِلَ,] (K,) [accord. to the TK meaning it had somewhat remaining, but accord. to SM,] using these verbs [which are said by him to be like نَصَرَ and سَمِعَ and حَسِبَ, the last as mentioned by Lh,] in the phrase فَضَلَ مِنْهُ شَىْءٌ [expl. above]. (TA.) b2: [فَضَلَ is trans. as well as intrans.] One says, فَضَلَهُ and فَضَلَ عَلَيْهِ, [aor. ـُ inf. ns. فَضْلٌ and فُضُولٌ, [but see a distinction made between these two words voce فَضْلٌ, below,] meaning He, or it, exceeded, or excelled, him, or it. (MA.) See also 4. [And see فَضْلٌ below, last signification.] الفَضْلُ as meaning The overcoming, or surpassing, in highness, elevation, or eminence, of rank, condition, or estimation, has but one form of verb, فَضَلَ, aor. ـُ like قَعَدَ, aor. ـْ he who relates the saying of the poet, وَجَدْنَا نَهْشَلًا فَضَلَتْ فُقَيْمَا [We found, or have found, that Nahshal (the tribe so called) overcame &c., or have overcome &c., Fukeym (another tribe)], pronouncing the ض [in فضلت] with kesr, errs; not distinguishing between the two meanings: so says Ibn-Es-Seed, in the book entitled “ Kitáb el-Fark: ” and Es-Seymuree says, in his book entitled “ Kitáb etTebsireh,” فَضَلَ, aor. ـُ like نَصَرَ, aor. ـْ is from الفَضْلُ meaning the ruling [others] as a chief, lord, or master. (TA.) And فَضَلَهُ signifies also [simply] He overcame him; surpassed him; or gained ascendency, or the mastery, over him. (TA.) See also 3.2 فضّلهُ (K, TA) عَلَى غَيْرِهِ, (TA,) inf. n. تَفْضِيلٌ, i. q. مَزَّاهُ, (K, TA,) i. e. He attributed to him an excellence distinguishing him from [or above] another, or others: (TA:) or فَضَّلْتُهُ عَلَى غَيْرِهِ, inf. n. as above, I judged him (S, O, Msb, * TA) to be more excellent than another, or others: (S, * O, * Msb, TA: *) or I made him (S, O, Msb, * TA) to be so. (S, * O, * Msb, TA.) وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا, in the Kur [xvii. 72, i. e. and we have made them to excel many of those that we have created], has been expl. as meaning that the excellence of the son of Adam consists in his walking erect, whereas the beasts, the camels and the asses and the like, walk pronely; and the son of Adam takes food with his hands, whereas the other animals take it with the mouth. (TA.) And وَاللّٰهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ, in the Kur [xvi. 73, i. e. And God hath made some of you to excel some others], means, in ability, and wealth, and rank or station, and power; which are excellences that may be acquired. (Er-Rághib, TA.) And you say, فضّلهُ بِهِ, meaning خَصَّهُ [i. e. He distinguished him particularly, peculiarly, or specially, by it, namely, a thing]. (A and K in art. خص.) And فضّل فِى العَطَآءِ He gave to some more than to others. (S in art. افق.) b2: [An explanation of فضّل given by Golius, as on the authority of the K, (“ i. q. وسخ, Sordibus infecit, vel pro sordida habuit, quotidianam vestem,”) is a strange mistake; app. caused by his finding in a copy of the K التَّفْضِيلُ التَّوْسِيخُ instead of التَّفَضُّلُ التَّوَشُّحُ: see 5. b3: اِسْمُ التَّفْضِيلِ The noun of the attribution of excess or excellence is a term applied to the comparative and superlative noun or epithet; also called أَفْعَلُ التَّفْضِيلِ, because it is regularly of the measure أَفْعَلُ: see exs. voce خَيْرٌ.]3 الفِضَالُ [and المُفَاضَلَةُ inf. ns. of فَاضَلَ] and ↓ التَّفَاضُلُ [inf. n. of 6 (of which see an ex. in art. سوى, conj. 6,)] signify التَّمَازِى فِى الفَضْلِ [i. e. The contending for superiority in excellence]; (K, * TA;) التَّمَازِى being of the measure تَفَاعُل from المَزِيَّةُ. (TA.) And you say, ↓ فَاضَلْتُهُ فَفَضَلْتُهُ, (S, O, K, * in the last فَاضَلَنِى,) aor. of the latter فَضُلَ, (TA,) inf. n. فَضْلٌ, (O, TA,) I contended with him for superiority, or vied with him, in excel-lence, (O, TA,) and I surpassed him, or outvied him, therein. (S, O, K, TA.) b2: And فاضل بَيْنَ الشَّيْئَيْنِ [app. He made the relation between the two things to be unequal in respect of excellence; i. e. he made the two things to be unequal, or unlike each other, in excellence; contr. of سَاوَى بَيْنَهُمَا: see also 6]. (TA.) 4 افضل فِى تِجَارَتِهِ He gained; or made gain, or profit; in his traffic; syn. رَبِحَ. (Az and Msb in art. ربح.) b2: عَنْهُ [and عَنْهُ ↓ فَضَلَ, aor. ـُ inf. n. فَضْلٌ, (see فَضْلٌ below, last signification, and see also فَاضِلٌ,)] It exceeded it. (K, TA. [See also 1, latter half.]) Ows says, describing a bow, كَقَوْسٍ طِلَاعِ الكَفِّ لَا دُونَ مِلْئِهَا وَلَا عَجْسُهَا عَنْ مَوْضِعِ الكَفِّ أَفْضَلَا [Like a bow of which the part that is grasped is sufficient in size for the filling of the hand, not less than suffices to fill it, nor does the part that is grasped thereof extend beyond the place of the hand: the pret. being here used for the aor. to suit the metre]. (TA. [But my original has كَقَوْمٍ, an evident mistranscription.]) b3: افضل عَلَيْهِ: see 5, in two places.

A2: أَفْضَلْتُ مِنْهُ الشَّىْءَ and ↓ اِسْتَفْضَلْتُ signify the same, (S, O, K, TA,) i. e. I left of it the thing remaining, or redundant. (O, TA.) 5 تفضّل عَلَيْهِ [in the CK (erroneously) فَضَّلَ] i. q. تَمَزَّى, (K, TA,) both of which signify He thought himself to be superior to him in excellence; (TA in art. مزو;) whence the saying in the Kur [xxiii. 24], يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ, meaning He desireth that he may have superiority over you in rank and station: (TA in the present art.) or i. q. عليه ↓ افضل, (S, O, Msb, K, TA,) inf. n. إِفْضَالٌ, (Msb, TA,) i. e. he bestowed, or conferred, a benefit, or benefits, upon him, syn. أَحْسَنَ, (S, TA,) or تَطَوَّلَ, (K, TA,) and gave him of his bounty: (TA:) [and each, followed by بِشَىْءٍ, he presented him, or favoured him, with a thing:] or تفضّل signifies, (K,) or signifies also, (S,) he laid claim to superiority of excellence over his equals, or fellows; (S, K;) whence [accord. to some] the saying in the Kur quoted above: (S:) and [you say] عَلَيْهِ فِى الحَسَبِ ↓ افضل, (K, TA,) meaning he became possessed of eminence. [or superiority, over him, in the grounds of pretension to respect or honour,] as in a verse of Dhu-l-Isba' cited voce عَنْ, [q. v., p. 2164,] ending with فَتَخْزُوْنِى for فَتَخْزُوَنِى, [which latter reading I have there given,] because the rhyme of the whole ode requires the former. (TA.) A2: التَّفَضُّلُ also signifies التَّوَشُّحُ [generally meaning The throwing a portion of one's garment over his left shoulder, and drawing its extremity under his right arm, and tying the two extremities together in a knot upon his bosom]: and the putting, or disposing, the extremities of his two garments, or pieces of cloth, contrariwise, or in contrary directions, upon his عَاتِق [or part between the shoulder and the neck]. (K, TA: but in the former, عَلَى عَاتِقَيْهِ is erroneously put for على عَاتِقِهِ. TA.) b2: and تَفَضَّلَتْ said of a woman in her tent or chamber or house, She was in a single garment; (S, O, TA;) [she wore a single garment;] such as is termed مِفْضَلٌ [q. v.]: (S, TA:) or she (a woman) wore the garments of her service. (TA.) 6 تَفَاْضَلَ see 3. b2: التَّفَاضُلُ بَيْنَ القَوْمِ means The differing in superiority, or excellence, of some over others, among the people, or party. (TA.) and one says, الأَشْيَآءُ تَتَفَاضَلُ [meaning The things are unequal, or unlike, one to another, in respect of excellence; contr. of تَتَسَاوَى: see also 3]. (TA.) 10 استفضل أَلْفًا He took a thousand [dirhems] in excess of his right, or due. (TA.) b2: See also 4.

فَضْلٌ [an inf. n.: (see 1, throughout:) and also a simple subst., signifying] An exceeding, a redundant, or a superfluous, quantum [of anything, good or evil]; an excess, a redundance, or a superfluity; syn. زِيَادَةٌ; (Mgh, Msb;) contr. of نَقْصٌ: (S, O, K:) [and often meaning superabundance, or exuberance; and surpassingness, superiority, or excellence. عَلَى غَيْرِهِ over another, or others, than him, or it: and preponderance:] the pl. is فُضُولٌ (Mgh, Msb, K:) and this is sometimes used as a sing.; (Er-Rághib, Msb;) and [thus used] relates to a thing [or quality] in which is no good; (Er-Rághib, Mgh, Msb;) by a predominant application; whence the saying فُضُولٌ بِلَا فَضْلٍ [excess without excellence]; (Mgh;) and hence the rel. n. ↓ فُضُولِىٌّ is formed from it: (Er-Rághib, Msb, TA;) [see this last word, one of the explanations of which shows that a particular meaning of فُضُولٌ is the quality of busying oneself with that which does not concern him:] accord. to Er-Rághib, فَضْلٌ signifies an excess [in respect of a property or quality, or of an acquisition,] above moderateness; and this is of two sorts; such as is commended, as the فضل of knowledge, or science ; and such as is discommended, as the فصل of anger at that whereat it is not necessary: but فَضَلٌ is more used in relation to that which is commended; and [the pl.] فُضُولٌ, in relation to that which is discommended. when the former is used of an excess [in respect of some attribute, of our of two things above the other, it is of three sorts; فضل of kind, as of the animal kind above the vegetable kind; and of species, as of man above other animals; and of the individual, as of one man above another; the first and second of which three are essential attributes, such that he who is deficient in [either of] them cannot do away with his deficiency and acquire فضل, as, for instance, the horse, and the ass, which cannot acquire the excellence (فَضِيلَة) of the human being; but the third may be accidental, such that the way may be found to acquire it, and of this sort are ability, wealth, rank or station, and power: and it signifies also any gift whereof the giving to the recipient thereof is not obligatory: [i. e. a free gift, or gratuity; and an act of bounty or grace; a favour; a benefit; and bounty as an abstract term;] as in the saying [in the Kur iv. 36], وَاسْأَلُوا اللّٰهَ مِنْ فَضْلِهِ [And ask ye God of his free gift, or of his bounty, or (as expl. in the Ksh and by Bd) of his exhaustless treasures]; and in the saying in the Kur [v. 59 and lvii. 21 and lxii. 4], ذٰلِكَ فَضْلُ اللّٰهِ يُؤْتِيهِ مَنْ يَشَآءُ [That is the free gift of God; He giveth it to whom He willeth]; which comprises the three sorts of excellences (فَضَائِل) [mentioned above]: thus says Er-Rághib: El-Muná- wee says, [explaining one of its meanings,] in the “ Towkeef,” that it is the commencing, or originating, of an act of beneficence without an efficient cause [i. e., app., not by reason of any obligation]. (TA.) b2: Also A portion remaining, (K, TA,) of a thing, such as food &c., and of water in the leathern water-bag, and of wine or beverage in the vessel; (TA;) and ↓ فَضْلَةٌ and ↓ فُضَالَةٌ signify the same, (K, TA,) or a redundant portion (S and O and Msb in explanation of these two words) of a thing: (S, O:) whence the saying of the vulgar, ↓ لِلْفَضِيلِ ↓ الفَضْلَةُ i. e. The remaining portion of the wine or beverage [is for the excel-lent]. (TA.) It is said in a trad., لَا يُمْنَعُ فَضْلُ المَآءِ لِيُمْنَعَ بِهِ الكَلَأُ [The redundance of water shall not be denied that the herbage be thereby denied]: (TA, in the present art.:) meaning that when there is a well in the desert, with herbage near it, and a person prevents others from drawing water, he thereby prevents the latter from availing themselves of the herbage; for when a man comes with his camels, and pastures them upon that herbage, and does not then water them, thirst kills them. (TA in art كلأ,) And it is said in another trad., فَضْلُ الإِزَارِ فِى النَّارِ [The redundant portion of the waist-wrapper is in the fire of Hell]; meaning what one drags [thereof] upon the around, by reason of pride. (TA;) and one says, فِى يَدِهِ فَضْلُ الزِّمَامِ, meaning [In his hand is] the end of the زمام [or nose-rein of the camel]. (TA.) ذَاتُ الفُضُولِ and ↓ الفضُولِ, with damm and with fet-h, [The thing having redundant portions] is the name of the coat of mail of the Prophet, which was thus called because having redundance and ampleness. (TA.) فُضُولُ الغَنَائِمِ means The remains of the spoils when they are divided (TA;) such as a single horse, or a single camel (KL.) And by the فُضُول of women are meant The remains of the menstrual discharge (Ham p. 107: see, there, explanations of a verse in which this occurs.) (??) [The confederacy, or covenant, of the فضول, a word which is here of uncertain meaning,] is thus explained: Háshim and Zuhrah and Teym [accord. to the CK Teymà] went in to 'Abd-Allah Ibn-Jud'án, and united in a confederacy to repel wrongdoing, and to exact the due from the wrongdoer; and it was thus called because they bound themselves by their confederacy not to leave in the possession of any one aught remaining [of property] whereof he aught despond any one, without their taking it for him [i. e. the latter] from him [i. e. the former] (O, K, TA: [in the CK, يَظْلِمُهُ أَحَدٌ is a mistake for يظلمه أَحَدًا:]) or it was thus called as being likened to a confederacy, or covenant, which was made of old, at Mekkeh, in the days of Jurhum, to act with mutual equity, and to take for the weak from the strong, and for the stranger from the resident, and in which three men, every one of whom was named El-Fadl, joined: and it was also called that of the مَطَيَّبُون. (TA. [See art. طيب.]) b3: The saying لَا يَمْلِكُ دِرْهَمًا فَضْلًا عَنْ دِينَارٍ, and the like may be said of other sayings similar to it, means He does not possess a dirhem nor a deenár [or rather much less a deenár]: it is as though one said, he does not possess a dirhem: how then should he possess a deenár? for the negation of that which is much is a necessary consequence of the negation of that which is little: فَضْلًا is here in the accus case as an inf. n.; the implied meaning being فَقَدَ مِلْكَ دِرْهَمٍ فَقْدًا يَفْضُلُ عَنْ فَقْدِ مِلْكِ دينَارٍ [or rather يَفْقِدُ &c., i. e. he lacks the possession of a dirhem with a lacking exceeding the lacking of the possession of a deenár]: (Msb:) Kutb-ed-Deen Esh-Sheerázee says, (Msb, TA,) in the Expos. of the “ Miftáh,” (TA,) فَضْلًا is used in a case in which the inferior [of two things] is deemed a thing of which the existence is improbable, and the impossibility of the existence of a thing that is above it is meant thereby; wherefore it occurs between two phrases differing in meaning; and it is mostly used after a particle of negation: (Msb, TA:) AHei says that he had not found any authority for it in the [classical] language of the Arabs. (Msb. [See also بَلْهَ, which is used in a somewhat similar manner.]) فُضُلٌ Wearing a single garment, such as is termed مِفْضَلٌ; an epithet applied to a woman; (S, Mgh, * O, K;) and also to a man; (S, O, K;) like ↓ مُتَفَضِّلٌ: (O, K:) it is of the dial. of Nejd; like فُرُجٌ in the dial. of El-Yemen. (L in art. فرج.) b2: And A woman proud, or self-conceited, or so in her gait; who makes a portion of her skirt to be redundant [so that it drags upon the ground when she walks]. (TA.) b3: See also مِفْضَلٌ, in three places.

فَضْلَةٌ: see فَضْلٌ, former half, in two places. b2: [Hence, as used by grammarians,] A dispensable member of a proposition; such as the objective complement of a verb, when the suppression thereof is not detrimental [to the meaning]; contr. of عُمْدَةٌ. (I'Ak, p. 143) [The pl. is فَضَلَاتٌ.] b3: And The clothes that are used for sleeping [therein]: (K, TA:) [so called] because they are an addition over and above the clothes that are used on various [other] occasions. (TA.) b4: And Wine; and so ↓ فِضَالٌ [which see also in what here follows]: (O, K:) الفَضْلَةُ is mentioned by A'Obeyd as a name for wine: (O:) or it signifies, accord. to AHn, the wine that alters [or has become altered] in colour after oldness; and ISd says that it is so called because the choice, or best, or most excellent, part thereof [for لأنّ حميمها in my original (an obvious mistranscription) I read لِأَنَّ صَمِيمَهَا ] is what remains: (TA:) the pl. is فَضَلَاتٌ and فِضَالٌ [the latter word mentioned above as a syn. of فَضْلَةٌ]. (K.) فِضْلَةٌ is a n. of the same kind as جِلْسَةٌ and رِكْبَةٌ: (Az, S, O, TA:) one says, إِنَّهُ لَحَسَنُ الفِضْلَةِ, meaning [Verily he is comely in respect of] the manner of wearing a single garment. (S, * O, * K, * TA.) فِضَالٌ: see فَضْلَةٌ: b2: and see also مِفْضَلٌ.

فَضُولٌ: see فَضْلٌ, latter half.

فَضِيلٌ; pl. فُضَلَآءُ: see فَاضِلٌ; and see an ex. voce فَضْلٌ, former half.

فُضَالَةٌ: see فَضْلٌ, former half.

فَضِيلَةٌ An excellence, or excellent quality; contr. of نَقِيصَةٌ; (S, O, Msb;) and contr. of رَذِيلَةٌ: (M and K in art. رذل:) or a high degree in [or of] excellence: (K:) [differing from فَاضِلَةٌ, q. v.:] pl. فَضَائِلُ. (MA.) فُضَالَى [a pl. of which the sing. is not mentioned] i. q. ↓ مُتَفَضِّلُونَ, (O, K, TA,) i. e. [Men] who bestow, or confer, benefits. (TA.) فُضُولِىٌّ a rel. n. formed from فُضُولٌ as pl. of فَضْلٌ but used as a sing.: (Er-Rághib, Msb, TA:) see فَضْلٌ, near the beginning: One who busies himself with that which does not concern him. (Er-Rághib, Mgh, O, Msb, TA.) In the conventional language of the lawyers, One who is not a commissioned agent, (Mgh, O, KT, TA,) nor a guardian (وَلِىّ), (KT, TA,) nor a proprietor, (TA,) nor a person of firm judgment (أَصِيلٌ), in a contract. (KT.) The pronunciation with fet-h to the ف is a mistake. (Mgh, O.) b2: Also A tailor. (IAar, O, K.) فَضَّالٌ: see مِفْضَالٌ.

فَاضِلٌ [act. part. n. of فَضَلَ: as such signifying Exceeding; &c.]. One says, مَالُ فُلَانٍ فَاضِلٌ i. e. [The wealth, or property, of such a one is superfluous; or] abundant, or much in quantity, such as has exceeded the supply of food sufficient to sustain life (فَضَلَ عَنِ القُوتِ). (TA.) b2: and [Excelling; or excellent, as also ↓ فَضِيلٌ, of which the pl. is فُضَلَآءُ, but which is probably postclassical: or it is] applied to a man as [a possessive epithet] meaning possessing فَضْل [i. e. excel-lence]. (TA.) [And conventionally, Erudite; or excellent in learning.] b3: See also مَفْضُولٌ.

فَاضِلَةٌ is a subst. from فَضِيلَةٌ [app. as a concrete term, signifying An excellent thing, or an excel-lent action; each as distinguished from an excel-lent quality]; (K, TA;) pl. فَوَاضِلُ: (TA:) [but generally] it signifies a gift, or thing that is given: (Ham p. 431, and Har p. 184:) or a benefit, or benefaction: or such as is continual, or uninterrupted: (MA:) pl. as above: (Ham and Har, ubi suprà; and MA:) [or] فَوَاضِلُ signifies benefits, or benefactions, that are goodly, or pleasing, (IDrd, O, K,) or such as are great, or large. (K.) And فَوَاضِلُ المَالِ signifies What accrues to one of the proceeds and profits of property, (O, K, TA,) of the increase of lands and palm-trees and the like, and the gains of commercial transactions, and the milk and wool of cattle and sheep. (TA.) The Arabs say, إِذَا عَزَبَ المَالُ قَلَّتْ فَوَاضِلُهُ (O, K,) meaning When the estate is distant, the profits of its owner, accruing therefrom, are small in quantity. (O.) أَفْضَلُ [More, and most excellent, &c.]; fem.

فُضْلَى: (TA:) pl. masc. أَفَاضِلُ; and pl. fem.

فُضَلٌ and فُضْلَيَاتٌ. (Msb in art. اخر.) مِفْضَلٌ: see مِفْضَالٌ.

A2: Also A single garment that is worn [without any other] by a woman (S, O, K, KL) in her tent or house or chamber, such as is called خَيْعَلٌ [a garment variously described], or the like of this, (S,) and by a man; (KL;) also called ↓ مِفْضَلَةٌ, (K,) and ↓ فُضُلٌ; (Fr, O, K;) or ↓ ثَوْبٌ فُضُلٌ signifies a single garment, a مِلْحَفَة [q. v.], or the like thereof, with which a woman wraps herself (تَتَوَشَّحُ بِهِ); (Mgh;) and accord. to Lth, ↓ فِضَالٌ signifies a single garment that is worn by a man in his tent or house or chamber: (TA:) and مِفْضَلٌ signifies [also] an every-daygarment: (MA:) ↓ فِى ثِيَابٍ فُضُلٍ occurring in a trad. of 'Áïsheh requires consideration [as being questionable]. (Mgh.) مِفْضَلَةٌ: see the next preceding paragraph.

مُفَضَّلٌ: see what next follows.

رَجُلٌ مِفْضَالٌ and ↓ مِفْضَلٌ and ↓ مُفَضَّلٌ and ↓ فَضَّالٌ A man possessing much excellence, or superiority, (K, TA,) and beneficence, and goodness, and liberality, or bounty. (TA.) And (K) رَجُلٌ مِفْضَالٌ (S, O, K) عَلَى قَوْمِهِ, (K,) and اِمْرَأَةٌ مِفْضَالَةٌ عَلَى قَوْمِهَا, A man, and a woman, possessing excellence, or superiority, [or much thereof, agreeably with the former explanation, over his, and her, people,] and liberal or bountiful [or very liberal or bountiful]. (S, O, K.) مَفْضُولٌ [pass. part. n. of فَضَلَ: as such signifying Exceeded; &c.: and excelled: and overcome, or surpassed, in highness, elevation, or eminence, of rank, &c.: and simply] overcome, or surpassed: whence the saying, قَدْ يُوجَدُ فِى المَفْضُولِ مَا لَا

↓ يُوجَدُفِى الفَاضِلِ [Sometimes, or often, what is not found in the overcomer is found in the overcome]. (TA.) مُتَفَضِّلٌ One who lays claim to superiority of excellence over his equals, or fellows. (S.) [See also its verb: and] see فُضَالَى.

A2: See also فُضُلٌ.

فضل: فضل عن فلان: ففي المقري (2: 712): وأعطاهم ما عمهم وفضل عنهم، أي ما زاد على حاجتهم.
فضل على: بقي عنده منه. ففي رحلة ابن بطوطة (2: 82): أكلنا من هذا الطعام وما فضل علينا أكلته الكلاب والطيور.
فضل (بالتشديد)، يفضل بينه وبين الفنك: أي فضله بعضهم على الفنك، وآثره عليه، ورجحه واختاره.
فضله على: جعله أو عده أفضل منه أي جعل له مزية عليه. (أي ساسي طرائف 2: 18).
فضل: عامله معاملة حسنة، اعزه، وأنعم عليه، وحاباه، وتكرم عليه. (هلو).
فاضل بينهما: وأزن بينهما واختار أحدهما أو وازن بينهما ليحكم بفضل أحدهما على الآخر (معجم مسلم). وفي حيان (ص10 و): فاضل بين التمر وبين البلوط.
فوضل: صار فضوليا أي مشاغلا بالفضول أي الأمور التي لا تعنيه. (شيرب). أفضل. أنت المفضل بقبول الدنانير: أنت بقبولك هذه الدراهم أفضل مني وأكرم مني بإعطائك إياها. (المقري 2: 358).
تفضل على: أناف على، فاق، تفوق، بذَّ منافسيه في القدر والمنزلة.
تفضل: حكم بجودته فاختاره، ففي طرائف دي ساسي (1: 350): وقد تفضل تفسيره كثير ممن عني.
تفضل: تنازل. ويقال: تفضل، مثلا: إن تفضلتم بالسؤال عن هذه الداعي. (بوشر، المقري 1: 424، 660، 2: 545، 653، ابن بطوطة 1: 62).
تفضل على فلان ب: تكرم عليه ب (بوشر).
وتستعمل فعل أمر فيقال مثلا: تفضل أدخل، وتفضل إلى جوا، وتفضل كل معنا بمعنى شرفنا بالأكل معنا. (بوشر) وفيه أيضا: كما تفضلتم. وإن تفضلتم وعن أحوالنا سألتم. تفاضل: فاق في الجودة والكمال. (معجم الإدريسي) وفي المستعيني في مادة حجر الفيروزج: ومنه ما يتفاضل في حسن النظر.
تفوضل: تستعمل اليوم بمعنى تكلم عن أشياء لا تعنيه. ففي ألف ليلة (1: 60): أن لا يسأل عما لا يعنيه وإن تفاضل يضرب.
تفوضل: أسهب في الكلام وتكلم فيما لا طائل فيه (بوشر).
تفوضل: بمعنى تفاضل في ألف ليلة أي كان فضوليا وتكلم بما لا يعنيه. (بوشر. باين سميث 682).
تفوضل على الناس: انتقد تصرفهم وعابهم (بوشر. هلو).
فضل: ذيل الثوب. (ملر ص55).
فضول: أسمال القماش البالية. (أخبار ص85) = الأخلاق القديمة.
فضل: ربح مكسب، (فوك) وفيه فضل وهو تصحيف فضل (الكالا المقري 1: 273).
فضل: نتاج البهائم. (المقدمة 3: 131).
فضول: نتاج المواشي الأهلية (المقدمة 2: 276).
فضل: جميل، معروف، حسنة، مبرة، نعمة، والجمع أفضال (بوشر).
فضل: ثرثرة، الكلام فيما لا يعني المتكلم، وقاحة، سفاهة، فضول، فضولية. تطفل وقد استعمل المفرد في ألف ليلة (يرسل 3: 361).
ويستعمل الجمع فضول عادة (معجم الأسبانية ص269 - 270، فوك، بوشر، محيط المحيط).
فضلا: بالقياس، بالنسبة إلى. (الكالا).
فضلا: اختصار فضلا عن أق زيارة على، ويقال أيضا: فضلا على بهذا المعنى (معجم مسلم).
فضول البدن: عند الأطباء ما يخرج من منافذه من جوامد أو سوائل خروجا طبيعيا وعددها عشرة، وقد ذكرهما الرئيس ابن سينا في أرجوزته الطبية بقول.
عدتها عشر فضول البدن ... بول براز ثم دمع ومني
ريق ونفث ومخاط وعرق ... والحيض واللبن للنسا اتفق
(محيط المحيط).
فضول الدنيا: غرور الدنيا وزهوها وزخارفها ففي رحلة ابن جبير (ص286) في كلامه عن الصوفية: كفاهم الله مون الدنيا وفضولها.
فضل: يستعمل صفة بمعنى جيد، يقال: الأرز الفضل. وقد وردت في قصيدة شاعر عامي في المقري (2: 204).
فضل: فسرت بمشية فيها اختيال. (الكالا ص411).
فضلة: بقايا الطعام على المائدة (الكالا).
فضلة. والجمع فضل: بقية قماش، قطعة صغيرة من قماش، (بوشر).
فضلات: نتاج البهائم. (المقدمة 1: 220، 276).
فضلات: أقذار الشوارع، زبل زبالة، (المقدمة 2: 322، 336).
فضلة: غائط، براز، ففي شكوري (ص207 ق) في كلامه عن رجل مصاب بإسهال شديد.
وكان قد اتخذ ركوة نحاس تحته معدة لهذا العارض فكان يخرج بالفضلة فيها ثم إنه أخرجها من تحته.
الفضلات الحيوانية: المواد الناتجة من الأجسام الحية كالعظام والريش والشعر والبيض والبراز. (المقدمة 3: 191).
فضلة: نوع من نسيج الكتان. (صفة مصر 17: 369).
فضلة: أبدل كلمة فضلة في رحلة ابن بطوطة (3: 3) بكلمة فصلة.
فضلاء، الجمع فضالى: غطاء كبير لفراش السرير (شرشف) من نسيج الكتان يغطي به السرير حين يرتب السرير بعد قيام من النوم. (معجم الأسبانية ص267) وقد ذكر بوسييه الجمع فضالى غير إنه ذكر فضلة مفردا له وهو خطأ، وقد فسرها بقوله قطعة حرير.
فضلاء: قطعة من القماش، قطعة من الخرج في تونس.
فضلاء: نوع من نسيج الكتان يصنع في الجزائر (بوجي).
فضال: ما زاد عن الحاجة (بوشر) وفيه فضار وهو من خطأ الطباعة.
فضيلة، الفضائل: صفات النبي (ص) الممتازة. (المقدمة 2: 159).
فضولي: ثرثار، ومن يتكلم فيما لا يعنيه. (معجم الأسبانية ص269).
فضولي: متنطس، متدخل فيما لا يعنيه، حشري.
وفي المثل: كنت قاعد بطولي ما خلاني فضولي كنت قاعدا مستريحا فلم يتركني حبي للتكلم فيما لا يعنيني. (بوشر).
فضولية (مؤنث فضولي): ثرثار، لقاعة. كثيرة الكلام والتدخل فيما لا يعنيها (بوش فوك).
فضولي: من يأمر بعجرفة أكثر مما يجب (الكالا).
فضولي: بائع ليست له مزايا البائع، وقد أطلق عليه اسم فضولي لأنه يتدخل فيما لا يحسنه (فان دن برج ص35، 36).
فضولي: مراقب، مفتش، مدقق. (بوشر).
فضولي: رجل ذو معلومات مختلفة، علامة ففي بسام (3: 86 و): فاعرف أعزك الله قدري ووفيني قسطي ولا تطمع أن تظفر بعالم مثلي أو متفرع فضولي شبهي.
فاضل: نابغة، بارع، والجمع فضلاء (فوك، محيط المحيط). أنت رئيسنا وفاضلنا (في كليلة ودمنة (ص24). فاضل: عند النحاة نقيض المفضول في نحو: زيد أحسن من أخيه. (محيط المحيط).
فاضل، والجمع فواضل: الباقي (بوشر، محيط المحيط، كليلة ودمنة ص213).
الفاضل عن الحاجة: الزائد عن الحاجة، الفائض عن الحاجة، ما كان فير ضروري. (بوشر).
فاضل: عذبة العمامة. (ألف ليلة 3: 645).
فاضلة: ذيل الثوب، (فريتاج، معجم، معجم الإدريسي).
فاضولي: مدع، أحمق، متحذلق، فظ، متظاهر بالعلم والمعرفة ومدعيهما بحماقة. (بوشر).
فوضلة: فضالة، نبض، زيادة. (بوشر).
تفضل: إنعام، نعمة (بوشر).
تفضلا: تبرعا، مجانــا، بلا مقابل ولا ثمن. (بوشر) وانظر مادة وصل.
تفضلات: عوارف، إحسانات (ألف ليلة 1: 8).
تفصيل: يجمع على تفاصيل وتفاضل (باين سميث 1610).
تفضيل الذات: أثرة، حب الذات، أنانية. (بوشر).
تفاضل: تبادل الأشياء بكميات متساوية. (فإن دن برج ص94) دي ساسي طرائف 1: 249).
مفضل: تبادل الأشياء بكميات متساوية. (فإن دن برج ص94) دي ساسي طرائف 1: 249).
مفضل: صاحب امتياز، والمنعم عليه به، (بوشر).
مفضول: عند النحاة، أنظر مادة فاضل.
مفضول: لا أدري معنى هذه الكلمة في المعميا والمعاياة. ففي كتاب الخطيب (ص38 ق): آية الله في فك المعمى- يفك منه المعايات والمستنبطات مفضولا وغير مفضول.
متفضل: من لا يلبس الدرع. (معجم بدرون).
مستفضل: من عنده ما يفضل عن حاجته (محيط المحيط).

ظلف

1 ظَلَفَ الصَّيْدَ, (S, M, O,) or الشَّاةَ, (K,) aor. ـِ inf. n. ظَلْفٌ, (M,) He hit in his ظِلْف [or cloven hoof] (S, M, O, K) the animal of the chase (S, M, O) at which he had shot or cast, (S, O,) or the شاة [a term including the antelope and the like]. (K.) A2: ظَلَفَ أَثَرَهُ, (S, M, O, K,) aor. ـِ and ظَلُفَ, (M, K,) inf. n. ظَلْفٌ, (M, TA,) He made his foot-marks to be unapparent, in order that he might not be tracked: (K:) or he went, or walked, upon hard and rugged ground, in order that his foot-marks might not be visible (S, M, O, K) upon it; (S, O;) as also ↓ اظلفهُ; (S, M, L, TA;) in the K, erroneously ↓ ظالفه. (TA.) b2: And ظُلِفَ It (a herd of camels driven together) was taken along ground such as is termed ظَلَف, (which means rugged ground, such as does not show foot-marks, M,) in order that the foot-marks thereof might not be followed. (S, O.) b3: And ظَلَفَهُمْ, (M, K,) aor. ـُ (M,) or ـِ (TA,) inf. n. ظَلْفٌ, (M, TA,) He followed their foot-marks. (M, K.) A3: ظَلَفَ نَفْسَهُ عَنْهُ, (T, S, M, O, K,) aor. ـِ (S, O, K,) inf. n. ظَلْفٌ, (S, O,) He withheld himself from doing it, or coming to it; (S, O, K;) namely, a thing: (S, O:) or he restrained himself from it; (T, K;) namely, a thing that would disgrace him: (T:) or he withheld himself from the love, or blamable love, of it; namely, a thing. (M.) And ظَلَفَهُ عَنْهُ, (T, M,) aor. ـِ inf. n. ظَلْفٌ, He withheld him from it; namely, an affair: (M:) or he made him to be, or become, far, or aloof, from it; or to avoid it; namely, a thing; as also ↓ اظلفهُ. (T, TA.) And ظَلَفَهُ [alone] He withheld him from that in which was no good. (M.) A4: ظَلِفَتِ الأَرْضُ, (M, K,) [aor. ـَ inf. n. ظَلَفٌ, (S, * M, TA,) The ground was rugged, not showing a foot-mark. (S, * M, K.) And ظَلِفَتْ مَعِيشَتُهُ, inf. n. ظَلَفٌ, His means of subsistence became hard, strait, or difficult. (TK.) A5: ظَلِفَتْ نَفْسِى

عَنْ كَذَا, aor. ـَ inf. n. ظَلَفٌ, My mind, or soul, abstained, or refrained, from such a thing. (S.) A6: [And accord. to the KL, ظَلَفٌ as an inf. n. signifies The being ineffectual (i. e. unretaliated, or uncompensated by a mulct, as expl. below); said of blood; and so ظَلْفٌ (which is also expl. below): b2: and the being concealed].2 ظلّف عَلَيْهِ, (IAar, T, O, K,) inf. n. تَظْلِيفٌ, (O,) He exceeded it; (IAar, T, O, K;) i. e. [a certain number of years in age, as, for instance,] السِّتِينَ [sixty], (T,) or الخَمْسِينَ [fifty]: (O:) and so طَلَّفَ and طَلَّثَ and ذَرَّفَ &c. (T, TA.) 3 ظالفهُ: see 1, former half: it is a mistake, in the K, for اظلفهُ. (TA.) 4 اظلف, said of a man, (IAar, T, O,) or of a company of men, (M,) He, or they, became, or came to be, (IAar, T, M, O, K,) in, or upon, a hard place, (IAar, T, O,) or in, or upon, what is termed أُظْلُوفَة (M, K) and ظَلَف. (M.) A2: اظلفهُ: see 1, in two places.

ظَلْفٌ, of ground, or land, Such as is rugged, that will not show any foot-mark; (M;) as also ↓ ظَلَفٌ: (S, * M:) or so ↓ ظَلِفَةٌ (S, K) and ↓ ظَلُفَةٌ and ↓ ظَلَفَةٌ: (K:) and ↓ ظَلَفٌ signifies ground such as horses like to run upon: (T:) or (i. e. the last) a place elevated above the water and the mud; and so ↓ ظَلِفٌ; (K;) this last thus expl. by Ibn-'Abbád: (O:) or this last and ↓ ظَلِفَةٌ, accord. to ISh, (TA,) or ↓ ظَلَفٌ and ↓ ظَلَفَةٌ, (so accord. to a copy of the T, in which the authority is not mentioned,) signify ground, or land, in which the foot-mark will not appear, and which is high and rugged: and accord. to Fr, ↓ ظَلِفٌ and ↓ ظَلِفَةٌ signify ground, or land, that will not show a foot-mark; as though it were prevented from doing so: (T, TA:) and ↓ ظِلْفٌ, (so in a copy of the T,) or ↓ ظَلِفٌ, (so in the TA,) accord. to Fr, signifies such as is soft, of ground, or land: but accord. to IAar, such as is hard, and does not show a foot-mark; in which is no softness, so as to be difficult to him who walks upon it; nor sand, so that the camels would have their feet burnt upon it; nor stones, so that they would be chafed, or abraded, in the soles of their feet, upon it: and it is also expl. (by IAar, TA) as meaning such as is rugged and hard, of ground, or land: (T, TA:) and ↓ ظَلِفَةٌ signifies high ground, or land, that will not show a foot-mark. (M.) [See also ظَلِيفٌ.] b2: [In the CK, الظَّلْفُ is erroneously put for الظَّلَفُ as relating to the means of subsistence.]

A2: ظَلْفٌ also signifies Ineffectual, null, or void: and allowable. (TK.) One says, ذَهَبَ دَمُهُ ظَلْفًا, (AA, S, M, O, K,) and ↓ طَلَفًا, (AA, T, S, M, O, K,) and ↓ ظَلِيفًا, (M,) as also طَلْفًا and طَلَفًا (AA, O) [and طَلِيفًا], His blood went for nothing; as a thing of no account; ineffectually; or in vain; unretaliated, or uncompensated by a mulct. (AA, T, S, M, O, K.) الظُّلْفُ in Har p. 312, there said to be used as meaning Continence, and disdain of base actions, is app. a mistake for الظَّلْفُ, inf. n. of 1 in the phrase ظَلَفَ نَفْسَهُ.]

ظِلْفٌ The ظُفْر [meaning cloven hoof] of any ruminant (T, M) of the bovine kind and the like; (T;) [i. e.] it is an appertenance of the bovine kind and of the sheep and goat (S, O, Msb, K) and of the gazelle or antelope (S, O, K) and the like, (O, Msb, K,) which is to them like the ظُفْر to man, (Msb,) or like the قَدَم to us: (K:) one says the رِجْل and قَدَم of a man, and the حَافِر of a horse, and the خُفّ of a camel and of an ostrich, and the ظِلْف of a bovine animal and of a sheep or goat [and the like]: (ISk, T, TA:) pl. أَظْلَافٌ (S, M, O, Msb, K) and ظُلُوفٌ: (S, O, K:) and أَظْلَاف is applied, by 'Amr Ibn-Maadee-kerib, to the hoofs of horses, (S, M, O,) as is said by Lth and Az and IF, by poetic license, (O,) metaphorically: (S, O:) and by El-Akhtal, metaphorically, to the feet of men. (M, IB, TA.) [Its dual is used in the K, in explanations of the words شَعِرَةٌ and أَشْعَرُ, in the latter instance on the authority of Lh, as meaning The two halves of a cloven hoof.] And one says, مَا جَشِمْتُ إِلَيْكَ ظِلْفًا [app. meaning I have not had the trouble of bringing to thee so much as the hoof of a gazelle or the like]. (Az, TA in art. جشم, q. v.) And هُوَ يَأْكُلُهُ بِضِرْسٍ وَيَطَؤُهُ بِظِلْفٍ

[He eats it with a lateral tooth, and treads it with a cloven hoof; app. meaning, vehemently]. (TA.) b2: It is sometimes used as meaning (tropical:) Cloven-hoofed animals. (TA.) One says, مَا لَهُ خُفٌّ وَلَا حَافِرٌ وَلَا ظِلْفٌ (tropical:) [He possesses not camels, nor horses or asses or mules, nor sheep or goats or other cloven-hoofed beasts]. (TA in art. خف.) b3: It also signifies [or implies] The making consecutive progressions in walking and in other actions, (T, K,) or, accord. to the L, in a thing. (TA.) One says, جَآءَتِ الإِبِلُ عَلَى ظِلْفٍ وَاحِدٍ (T, A, O, TA) i. e. The camels came following one another. (A, TA. [See also a similar phrase voce خُفٌّ.]) And غَنَمُ فُلَانٍ ظِلْفٍ وَاحِدٍ and وَاحِدٍ ↓ ظَلَفٍ The sheep, or goats, of such a one, have all of them brought forth [app. one after another]. (M.) b4: Also A thing that is suitable to the requirements of a man, and of a beast: (M:) and an object of desire: (M, O, K:) and an object of want. (T, K.) One says, أَصَابَ فُلَانٌ ظِلْفَهُ Such a one attained what was suitable to his requirements, and what he desired: and sometimes one says the like of any beast that finds, or lights on, or meets with, that which he likes. (M.) وَجَدَتِ الدَّابَّةُ ظِلْفَهَا is a prov., (M, O,) applied to him who finds the means of attaining that which he seeks; (Meyd;) meaning [The beast found what was suitable to its requirements; or,] what withheld it [from other things] and prevented its desire [thereof]. (A, TA. [See also Freytag's Arab. Prov., ii. 807.]) And one says, وَجَدَتِ الشَّاةُ ظِلْفَهَا The sheep, or goat, found suitable pasturage, and therefore did not quit it: (K, TA:) a prov. mentioned by Fr; applied to him, of men and of beasts, that finds what is suitable to him. (TA.) And بَلَدٌ مِنْ ظِلْفِ الغَنَمِ A country of such as are suitable to sheep or goats. (M.) And وَجَدَ ظِلْفَهُ He found what he loved, (O,) or what he desired, (K,) and what was suitable to him; (TA;) said of a man. (O.) And مَا وَجَدْتُ عِنْدَهُ ظِلْفِى I did not find with him the object of my want. (TA.) A2: See also ظَلْفٌ, near the middle of the paragraph. b2: [In some copies of the K, الظِّلْفُ is erroneously put for الظَّلَفُ as relating to the means of subsistence. And in the CK ظِلْفُهَا is erroneously put for ظَلِفُهَا as meaning ظَلِفُ النَّفْسِ.]

ظَلَفٌ [as an inf. n.: see 1, last quarter. b2: Also] Hardness, or difficulty, (S, O, K,) or coarseness, (M,) in the means of subsistence: (S, M, O, K:) thus the word is correctly written: not ظِلْف, as we find it written in [copies of] the K: [nor ظَلْف, as in the CK:] and ظَلَفُ العَيْشِ occurs in a trad., (O, TA,) meaning straitness, and hardness or difficulty, and coarseness, of the means of subsistence. (TA.) A2: See also ظَلْفٌ, in three places, near the beginning of the paragraph.

A3: And see the last sentence of that paragraph. b2: Also Anything that is easy, or of light estimation, paltry, or despicable; [as also طَلَفٌ;] syn. كُلُّ هَيْنٍ, (M,) or كُلُّ هَيِّنٍ. (TA.) A4: See also ظِلْفٌ, latter half. b2: And see ظَلِيفَة.

ظَلِفٌ: see ظَلْفٌ, former half, in three places.

A2: ظَلِفُ النَّفْسِ, [accord. to the CK ظَلْفُ النَّفْسِ, but this is a mistranscription,] and النَّفْسِ ↓ ظَلِيفُ, (M, O, K,) A man who withholds himself from the love, or blamable love, of a thing: (M:) or one who abstains from that which is indecorous; syn. نَزِهُ النَّفْسِ. (O, K.) And اِمْرَأَةٌ ظَلِفَةُ النَّفْسِ i. q. عَزِيزَةٌ عِنْدَ نَفْسِهَا [app. A woman strong to resist, in her own estimation; and therefore meaning one who abstains from that which is indecorous: Golius renders it mulier pudica, et de honore suo sollicita]. (S, TA.) A3: See also ظَلِفَةٌ.

الظُّلَفُ in Har p. 623, there said to mean The restraining the soul from its desire, or blamable inclination, is app. a mistranscription for الظَّلَفُ, inf. n. of ظَلِفَتِ النَّفْسُ.]

ظَلْفَةٌ: see ظَلْفٌ.

A2: Also A certain brand, or mark made with a hot iron, upon a camel; and so ↓ ظَلِفَةٌ. (O, K.) ظَلَفَةٌ: see ظَلْفٌ, in two places, near the beginning. b2: [Hence, perhaps,] one says, أَقَامَهُ اللّٰهُ, عَلَى الظَّلَفَاتِ, (TA, [there said to be مُحَرَّكَة,]) or الظلِفات, (so in a copy of the T, [i. e.

↓ الظَّلِفَاتِ,]) meaning [God made him to keep to] a state of hardship and straitness. (T, TA.) ظَلِفَةٌ: see ظَلْفٌ, in four places: b2: and see ظَلَفَةٌ: A2: and ظَلْفَةٌ.

A3: Also The [lower] end of the [curved piece of wood called the] حِنْو [that lies against the side, at the fore part and at the hinder part,] of the [kind of saddle called] قَتَب, and of the [kind called] إِكَاف, and the like; being in what is next to the ground, of the sides thereof: (Lth, T, TA:) or its pl., which is ظَلِفَاتٌ (S, M, O, K) and ↓ ظَلِفٌ, (O, K, [or rather the latter is a coll. gen. n.,]) signifies the four pieces of wood, (S, M, O, K,) of the [saddle called the] رَحْل and of the [saddle called the] قَتَب, (S, O,) that are upon the two sides of the camel, (S, M, O, K,) the lower ends of which touch the ground when they are put down upon it; in the وَاسِط [or fore part of the saddle] are two (i. e. ظَلِفَتَانِ), and so in the مُؤَخَّرَة [or hinder part], and they are the lower portions of the حِنْوَانِ; (S, O, K;) for the parts above them, next to the [pieces of wood called the] عَرَاقِى, are [called] the عَضُدَانِ, and the elongated pieces of wood upon the sides of the camel are the أَحْنَآء [pl. of حِنْوٌ]: (S, O:) Az says that the upper portions of the ظَلِفَتَانِ, [a mistake for the حِنْوَانِ, as is shown by what follows,] next to the عَرَاقِى, are [called] the عَضُدَانِ; below them being the ظَلِفَتَانِ, which are the lower parts of the حِنْوَانِ of the وَاسِط and of the مُؤَخَّرَة. (T, TA.) b2: [Hence] one says, قَامُوا عَلَى ظَلِفَاتِهِمْ, meaning عَلَى أَطْرَافِهِمْ (tropical:) [They stood upon their extremities, i. e. their feet]. (TA.) b3: And نَحْنُ عَلَى ظَلِفَاتِ أَمْرٍ (tropical:) We are on the verge of an affair, or event. (TA.) b4: See also ظَلِيفَة.

ظَلْفَآءُ A smooth stone or rock, or a hard, smooth, large stone, (صَفَاةٌ,) even with the ground, (T, O, K,) round (مدورة), (so in a copy of the T, [i. e. مُدَوَّرَة,]) or extended (مَمْدُودَة). (O, K.) ظُلَّفٌ [a pl. of which the sing. is not mentioned: accord. to general analogy, the sing. should be ظَالِفٌ]. ظُلُوفٌ ظُلَّفٌ means Hard ظُلُوف [or divided hoofs]: (S, O, K:) the latter word being a corroborative. (S, O.) ظَلِيفٌ A rough, or rugged, place, (S, M, O, K, TA,) in which is much sand. (M, TA. [See also ظَلْفٌ.]) b2: And A man (S, O) evil in condition (T, S, M, K) in respect of his means of subsistence: (T:) and low, abject, or abased, and weak. (M, O, K.) b3: And An affair that is hard, or difficult: (K:) anything difficult to one to seek: (IDrd. M, O:) and evil hard to be borne, or severe. (S, O.) b4: See also ظَلِفٌ.

A2: Also Hardship, or difficulty. (O, K.) A3: ذَهَبَ بِهِ ظَلِيفًا He went away with it, or took it away, without compensation, or without price: (T, S, M, K:) and so طَلِيفًا. (Yoo, TA in art. طلف.) And ذَهَبَ بِغُلَامِى ظَلِيفًا He went away with, or took away, my young man, or slave, without price. (Az, S, O.) b2: See also ظَلْفٌ, last sentence.

A4: أَخَذَهُ بِظَلِيفِ رَقَبَتِهِ He took him by the base of his neck. (O, K, * TA.) b2: See also what here follows.

أَخَذَهُ بِظَلِيفَتِهِ, (S, M, O, L,) or ↓ بِظَلِيفِهِ, (K,) and ↓ بِظَلَفِهِ, (S, O, K,) ↓ بِظَلِفَتِهِ, (T, M, L,) He took it altogether, or wholly, (T, * S, O, K,) or with its root, or base, and wholly, (M, L,) not leaving of it anything: (T, S, M, O, L, K:) so says Az. (S.) أُظْلُوفَةٌ A piece of rugged, or rough, ground: (T:) or ground, (S, O, K,) or hard ground, (TA,) in which are sharp stones, as though its composition were that of a mountain: (S, O, K, TA:) pl. أَظَالِيفُ. (T, S, &c.) مَظْلُوفٌ An animal of the chase, at which one has shot or cast, hit in his ظِلْف [or cloven hoof]. (Yaakoob, S.)

زرع: زَرَع، زرع جميلاً: أحسن (بوشر)، زرع معه جميلاً: أحسن إليه (ألف ليلة برسل 1: 139) = (طبعة برسل 1: 346)، عمل معروفاً معه (برسل 2: 253).
زرع المعروف: أحسن، أولى خيراً (بوشر).
زَرَّع (بالتشديد): بعثر، نثر، بدَّد (فوك).
زَرَّع: نبت، برز البذر وظهر نبته (بوشر).
زَرَّع الشيب في لحيته: أخذ في الظهور (محيط المحيط).
انزرع: زُرع، بُذِر (فوك، باين سميث 1158).
انزرع (الرأي): تأصل وتمكن، وانزرعت العادة: تأصلت وتمكنت (بوشر).
انزرع في: ثبت في الموضع وبقي فيه طويلاً (بوشر).
زَرْع، صاحب الزرع: زرّاع، فلاح (كليلة ودمنة ص 283، ألف ليلة 1: 7).
زَرْع: مزروع، مزرعة، موضع تزرع في الأشجار والأزهار وغير ذلك، وهذه الأشجار والأزهار (بوشر).
وبمعنى الأشجار والأزهار (ألف ليلة 1: 236، 576، 2: 599).
زَرْع: مزرعة، مشتل، نبات قصب السكر، والتبغ وغير ذلك (بوشر).
زَرْعَة: تجمع على زراع، وهذا صواب الكلمة في مخطوطتي أوب عند أماري ص38. زرعة رُزّ: مَرَزَّة، مزرعة رز (بوشر).
زَرَعِيّ: أخضر (فوك، ألف ليلة 4: 472).
زراع: زُرْعة، زرع (بوشر).
زَرِيع: بذر، بذار (هلو).
زَرِيع الكتان: بزر الكتان (باجني مخطوطات).
زُرَيْع: مزرعة صغيرة (الفخري ص362).
زَرَاعة: كل ما يزرع (معجم الإدريسي).
زَرَاعة: فلاحة، حراثة.
زَرَاعة: مؤسسة في المستعمرات لزرع الأرض (بوشر).
زَرَاعة: قمح وحنطة وشعير وجاودار (ألكالا).
زَرِيعَة، وقت الزريعة: فصل زراعة الأرض (دومب ص56).
زَرِيعَة: ذرية، نسل، سلالة (بوشر).
زَرِيعَة: مكان لإعداد الاختصاصيين في مهنة (بوشر).
زَرِيعَة: أحسن الكلاب لصيد الخنازير هي التي تسمى Sereet telt أو النسل الثالث من الكلاب السلوقية وهي من أقوى الكلاب (جاكسون تمبكتو ص245)، ويظهر أن معناه زريعة ثالثة.
زريعة إبليس: نبات اسمه العلمي Ononis antiquarum ( ابن البيطار 2: 93).
زِرِيّع: كل ما ينبت من غير أن يزرعه أحد (محيط المحيط).
زَرَّاعة، وجمعها زراريع: أرض مشتركة بين الناس (معجم الإدريسي)، واحذف هذه الكلمة من معجم دي يونج لأن الكلمة في العبارة التي ينقلها هي زِرَاعة مصدر زرع وقد أشار إليها لين، ونجد أمثلة لها في معجم الإدريسي.
زَرَّاعة: بذر، بزر (ألكالا).
كِبْش لِزُرَّاعة: آلة تضرب وتهدم بها الحيطان، منجنيق (ألكالا).
زُرَّاعَة وجمعها زُرَّاع: قُبُّرة وقنبرة (فوك).
زُرّاعة: طائر صغير يكون في حيطان القمح (ألكالا) وهي بالإسبانية trigyera والكلمة العربية والإسبانية مشتقتان من أصل واحد لأن زرع و trigo تعني كل واحدة منهما كلمة قمح.
زَرِّيعة وجمعها زرارع: بذر، بزر (فوك)، وهي تكتب بالشدة على الراء في رياض النفوس (ص23 و)، زَرِّيعة خضر (محيط المحيط).
زرّيعة الحرير: لا أدري معناها غير أنها مذكورة عند ابن البيطار (2: 291): والذي يبقى منه إلى سنة أخرى يتولد منه ذلك الحب وهو بمنزلة زرّيعة الحرير ويكون الخ (والشدّة على الراء في مخطوطة أ) (لعل المراد به خيوط الحرير).
مَزْرَع، مزرع قيبس: حقل قُنَّب، حقل مزروع ببزر القنب (بوشر).
مَزْرَع: مخيم الزرّاع. يقول بركهارت (سوريا ص129) ما ترجمته من الإنجليزية: حيث يمكن زراع الأرض ولو بين الصخور بالقمح والشعير، فإذا كانت هذه الأرض بعيدة عن القرية فإن الزراع ينصبون خياماً لهم لحفظ الزرع، وهذه المخيمات يطلق عليها اسم مزرع.
مزرعة: ضيعة، دسكرة (همبرت ص177، محيط المحيط).

زرع

1 زَرَعَ, aor. ـَ (K,) inf. n. زَرْعٌ (S, TA) and زِرَاعَةٌ, (TA,) He sowed, or cast seed; (S, K, TA;) as also ↓ اِزْدَرَعَ, (S, Msb, K,) originally اِزْتَرَعَ, the ت being changed into د in order that it may agree with the ز, (S, K,) for د and ز are pronounced with the voice as well as the breath, whereas ت is pronounced with the breath only: (S, TA:) [or the latter verb, as appears from an explanation of it to be found below, may signify he sowed for himself.] They say, مَنْ زَرَعَ حَصَدَ [He who sows reaps]. (TA.) And [they use this verb transitively, saying,] زَرَعْتُ البُرَّ وَالشَّعِيرَ [I sowed wheat and barley]: and in like manner, زَرَعْتُ الشَّجَرَ [I sowed the trees; or sowed the seeds which should produce the trees: or it may signify I planted the trees]. (Ibn-Abi-l-Hadeed.) and زَرَعَ الحُبَّ لَكَ فِى القُلُوبِ كَرَمُكَ وَحُسْنُ خُلُقِكَ (tropical:) [Thy generosity and the goodness of thy disposition have sown love for thee in the hearts]. (TA.) And it is said in a trad., مَنْ كَانَتْ لَهُ أَرْضٌ فَلِيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ فَإِنْ أَبَى فَلِيُمْسِكْ أَرْضَهُ [Whoso hath land,] let him sow it [or let him lend it, or give it, to his brother; and if he refuse, let him retain his land]. (TA.) b2: زَرَعَ الأَرْضَ, (Mgh, Msb,) inf. n. زَرْعٌ, (Msb,) signifies [also] (tropical:) He ploughed up, or tilled, or cultivated, the land, or ground, for sowing. (Mgh, Msb.) Hence [the saying in a trad.], إِذَا زَرَعَتْ هٰذِهِ الأُمَّةُ نُزِعَ مِنْهَا النَّصْرُ (tropical:) When this nation shall employ itself altogether with agriculture and the affairs of the present world, and turn away from warring against unbelievers and the like, aid shall be withdrawn from it. (Mgh.) b3: زَرَعَهُ اللّٰهُ signifies God caused it, or made it, to grow, vegetate, or germinate; (S, Mgh, Msb, K;) and, to increase; (Mgh;) namely, الحَرْثَ [the seed-produce]. (Mgh, Msb;) The verb is properly thus used of divine affairs, exclusively of human: (Er-Rághib:) and hence the saying in the Kur [lvi. 63-4], أَفَرَأَيْتُمْ مَا تَحْرُثُونَ أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (S, * Er-Rághib) Now think ye, what ye sow, do ye cause it to grow, or are We the causers of growth? (Bd:) or, as some say, do ye cause it to increase, or are We the causers of its increase? the حَرْث [or sowing] being ascribed to them, and the زَرْع [or causing to grow] exclusively to God: when the latter is ascribed to a man, it is because he is an agent as a means of making to grow; as when you say, أَنْبَتُّ كَذَا (assumed tropical:) I was a means of causing such a thing to grow. (Er-Rághib.) [In like manner,] you say, زَرْعًا ↓ اِزْدَرَعَ, meaning (tropical:) [He raised seed-produce, i. e., was a means of causing it to grow,] for himself, in particular. (TA.) b4: [Hence,] one says, with respect to a child, زَرَعَهُ اللّٰهُ (tropical:) May God render him sound and strong; syn. جَبَرَهُ: (S, K, TA:) like as one says أَنْبَتَهُ اللّٰهُ: and in like manner, زَرَعَ اللّٰهُ وَلَدَكَ لِلْخَيْرِ (tropical:) [May God render thine offspring sound and strong, or rather, cause thine offspring to grow up, for the doing, or enjoyment, of what is good]. (TA.) b5: [Hence also,] زُرِعَ لَهُ بَعْدُ شَقَاوَةٍ (tropical:) [An increase was made for him after adversity; or] he obtained property after want; for the verb in this instance is like عُنِىَ. (Ibn-'Abbád, K.) 3 مُزَارَعَةٌ is of the measure مُفَاعَلَةٌ, [denoting a mutual action,] from الزِّرَاعَةُ, (Mgh,) and its signification is well known; (S;) i. e. (tropical:) The making a contract, or bargain, with another, for labour upon land, [to till and sow and cultivate it, as is indicated in the Mgh and Msb,] for a share, or portion, of its produce, (Msb, K, TA,) the seed being from the owner of the land. (K, TA.) [You say, زَارَعَهُ (tropical:) He made with him a contract, or bargain, such as is above described; and in like manner, خَابَرَهُ, and آكَرَهُ. The doing this is forbidden, because of the uncertainty of the result.]4 ازرع It (a plant, or herbage,) had, or became in the state of having, زَرْع [i. e. produce of its seed; i. e. it grew from its seed]: (TA:) and, said of زَرْع [or seed-produce], it became tall: (K:) or, as some say, it produced its leaves: and it attained to the proper time for its being reaped. (TA.) b2: ازرع النَّاسُ signifies أَمْكَنَهُمُ الزَّرْعُ [expl. in the TK as meaning The men, or people, became able to sow seed; i. e., became possessors of seed: but I rather think that it means they had seedproduce within their power, or reach; they became able to avail themselves thereof; or they attained to a season when they had seed produce]. (K.) 5 تزرّع إِلَى الشَّرَّ i. q. تسرّع [He hastened, or made haste, to do evil, or mischief]. (Sgh, K.) 8 اِزْدَرَعَ, originally اِزْتَرَعَ: see 1, in two places.10 أَسْتَزْرِعُ اللّٰهَ وَلَدِى لِلْبِرِّ وَأَسْتَرْزِقُهُ لَهُ مِنَ الحِلِّ (tropical:) [I beg God to make my offspring grow up for piety, and I beg of Him means of subsistence for them, or him, of such kind as is of lawful attainment]. (TA.) زَرْعٌ, originally an inf. n., [see 1,] (Mgh, Msb, TA,) used as a subst. properly so termed, signitying Seed-produce; what is raised by means of sowing; (Mgh, Msb;) what is sown; (K, TA;) while in growth, [i. e. standing corn, and the like,] (K and TA voce أَزْرَعَ,) and also after it has been reaped; (S and Msb and K in art. رفع, &c.;) its predominant application is to wheat and barley; (TA;) but it signifies also plants, or herbage, [in general,] such as one reaps; or, as some say, only while fresh and juicy: (Msb:) [and often a sown field:] pl. زُرُوعٌ. (S, Mgh, Msb, K.) b2: [Hence,] (tropical:) Offspring, or children; or a child. (IDrd, K, TA.) You say, هٰؤُلَآءِ زَرْعُ فُلَانٍ (tropical:) These are the offspring, or children, of such a one. (IDrd, TA.) And هُوَ زَرْعُ الرَّجُلِ (tropical:) He is the offspring, or child, of the man. (TA.) b3: And (assumed tropical:) The seed, or seminal fluid, of a man. (TA.) b4: [and (assumed tropical:) The fruit, or harvest, of a man's conduct; as though it were the produce of what he sowed.] One says, بِئْسَ الزَّرْعُ زَرْعُ المُذْنِبِ (assumed tropical:) [Very evil is the fruit, or harvest, of conduct; the fruit, or harvest, of the conduct of the sinner]. (TA.) زَرْعَةٌ and ↓ زُرْعَةٌ and ↓ زِرْعَةٌ and ↓ زَرَعَةٌ A place in which to sow. (AHn, Sgh, K.) You say, مَا فِى الأَرْضِ زَرْعَةٌ, &c., (K,) or زَرْعَةٌ وَاحِدَةٌ, &c., and in like manner, عَلَى الأَرْضِ, (TA,) There is not in the land, (K,) or upon the land, (TA,) a place, (K,) or a single place, (TA,) in which to sow. (K, TA.) b2: [The first also app. signifies An ear of corn: see سَبَلٌ.]

زُرْعَةٌ: see زَرْعَةٌ. b2: Also Seed, or grain, for sowing, or that is sown; syn. بَذْرٌ. (K.) You say, أَعْطِنِى زُرْعَةً أَزْرَعُ بِهَا أَرْضِى [Give thou to me seed that I may sow therewith my land]. (TA.) [See also زَرِيعَةٌ.] b3: And (tropical:) The young one of a قَبْجَة [generally meaning a partridge]. (Z, TA.) زِرْعَةٌ: see زَرْعَةٌ.

زَرَعَةٌ: see زَرْعَةٌ.

زَرِيعٌ [i. q. ↓ مَزْرُوعٌ Sown: &c.: see زَرِيعَةٌ]. b2: Seed produce that is watered by the rain. (Ham p. 657.) b3: And hence, (tropical:) Anything soft, or tender; as being likened thereto. (Id.) زِرَاعَةٌ [an inf. n. of 1, q. v.: and] The business, or occupation, of sowing, (tropical:) ploughing up, tilling, or cultivation, land. (Mgh, * Msb, * TA.) زَرِيعَةٌ A thing that is sown; (IDrd, K;) sometimes used in this sense; as though meaning ↓ مَزْرُوعَةٌ: (IDrd:) or grain that is sown: زَرِّيعَةٌ, with teshdeed, is wrong. (IB.) [See also زُرْعَةٌ.]

زَرَّاعٌ: see زَارِعٌ. b2: Also (tropical:) A calumniator: (IAar:) one who sows rancours in the hearts of friends. (TA.) زِرِّيعٌ (tropical:) What grows in land that has been left unsown for a year or more, from what has become scattered upon it in the days of the reaping; (K;) i. e., of the grain; mentioned by Sgh, on the authority of ISh; and by Z, who says that it is also called كَاثٌّ. (TA.) زَرَّاعَةٌ: see مَزْرَعَةٌ, in two places.

زَارِعٌ [act. part. n. of 1:] i. q. ↓ زَرَّاعٌ (TA) [One who sows:] (tropical:) one who ploughs up, tills, or cultivates, land: (Mgh:) pl. زُرَّاعٌ. (TA.) By this pl., in the Kur xlviii. 29, are meant Mohammad and his Companions, the inviters to El-Islám. (Zj.) b2: Causing to grow, vegetate, or germinate: (S, TA:) causing to increase: (TA:) pl. with ون. (S, TA.) A2: Also The name of a certain dog: (Ibn-'Abbád, IF, K:) whence أَوْلَادُ زَارِعٍ

meaning (tropical:) dogs. (Ibn-'Abbád, Z, K.) مَزْرَعَةٌ (S, Msb, K, &c.) and مَزْرُعَةٌ (Sgh, L, K) and مَزْرِعَةٌ (K) A place of زَرْع [or seed-produce]; as also ↓ مُزْدَرَعٌ; (S, Msb, K;) and ↓ زَرَّاعَةٌ; (Ham p. 657;) or this last signifies land that is sown: (TA:) pl. of the first مَزَارِعُ; (TA;) and of ↓ the last زَرَّاعَاتٌ. (Ham, TA.) b2: [Hence the saying,] الدُّنْيَا مَزْرَعَةُ الآخِرَةِ (tropical:) [The present world is the place in which is produced the fruit, or harvest, to be reaped in the world to come]. (TA.) مَزْرُوعٌ and مَزْرُوعَةٌ: see زَرِيعٌ and زَرِيعَةٌ.

مُزْدَرَعٌ: see مَزْرَعَةٌ.

مُزْدَرِعٌ (tropical:) One who raises seed-produce (يَزْدَرِعُ زَرْعًا) for himself, in particular. (TA.)