فقد

1 فَقَدَهُ, (S, A, MA, Mgh, O, L, Msb, K,) aor. ـِ (S, A, O, &c.,) inf. n. فَقْدٌ and فِقْدَانٌ (S, MA, O, L, Msb, K) and فُقْدَانٌ (S, O, F) and فُقُودٌ; (IDrd, O, L, K;) and ↓ افتقدهُ; (S, A, MA, Mgh, O;) He found it not, (L, TA,) lost it, (MA, PS, &c.,) saw it not, (JK in explanation of the latter verb,) [missed, or failed of finding or seeing, it,] it was, or became, absent from him, (Mgh,) or he had it not, was destitute of it, was without it, lacked it, or wanted it, syn. عَدِمَهُ; (Msb, L, K;) but accord. to Er-Rághib, الفَقْدُ has a more special signification than العَدَمُ, this latter being the contr. of الوُجُودُ; (TA;) [whereas]

الفَقْدُ [as inf. n. of فُقِدَ, though often used as meaning the being non-existent, properly] signifies the thing's being absent from the range of perception by sense so that its place is not known. (Bd in xii. 71.) [فُقِدَ signifies It was not found, was lost, was not seen, &c.] It is related of Abu-dDardà that he said, يَفْقِدْ ↓ مَنْ يَتَفَقَّدْ, [lit. He who seeks will not find,] meaning he who seeks after good in mankind will not find it; for he saw good to be rare in mankind: or he who seeks to acquaint himself with the circumstances of men will not find what will please him. (L.) 4 أَفْقَدَهُ اللّٰهُ إِيَّاهُ God caused him to lose, or fail of finding, him, or it. (L, K.) One says, أَفْقَدَكَ اللّٰهُ كُلَّ جَمِيمٍ [May God cause thee to lose every relation, or loved and loving relation]. (A.) [Or]

الإِفْقَادُ is not of established authority: as to the saying الجُنُونُ يُفْقِدُ شَهْوَةَ الجِمَاعِ [meaning Insanity causes to lose, or annuls, the desire of coïtus], the correct word is يُعْدِمُ or يُزِيلُ. (Mgh.) 5 تفقّدهُ He sought it, or sought for it or after it; or did so leisurely or repeatedly; (A, * Mgh, L;) as also ↓ افتقدهُ: (Mgh, L:) or he sought it, or sought for it or after it, it being absent from him; (S, O, L, Msb, K;) as also ↓ افتقدهُ: (K:) or he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having lost it: so accord. to Er-Rághib and many others; but this expression and تعَهَّدَهُ are used, by some, each in the place of the other, and the latter, accord. to Er-Rághib and many others, [properly] signifies he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having known it before. (MF.) You say, ↓ مَا تَفَقَّدْتُهُ مُنْذُ افْتَقَدْتُهُ, meaning منذ فَقَدْتُهُ [i. e. I have not sought for, or after, him, or it, since I lost him, or it. (B, TA.) See also 1, last sentence. b2: [Also He investigated it.]6 تفاقدوا means فَقَدَ بَعْضُهُمْ بَعْضًا [i. e. They lost one another]. (S, O, K.) 8 إِفْتَقَدَ see 1: b2: and see also 5, in three places.

الفَقْدُ, (O, K,) by Az, (K,) or in a number of the copies of the work of Az, (O,) erroneously written الفَقَدُ, (O, K,) A certain plant, (K,) resembling the [species of cuscuta, or dodder, called]

كَشُوث: (TA:) and a beverage prepared from raisins or honey or [the plant] كشوث, as also ↓ الفُقْدُدُ: (K:) or, as AHn says, a certain plant which is thrown into the beverage of honey, which beverage consequently becomes strong, and is then called الفَقْدُ: he says, the فَقْد is what is called in Pers\. فَنْجَنْكُشْت: IAar says, ↓ الفِقْدَةُ [or الفَقْدَةُكشوث ?

then. un.] is the كشوث: and a beverage prepared from raisins and honey; and it is said that a beverage (نَبِيذ) is made of honey, and then the فَقْد is thrown into it, and causes it to become strong: so says Lth: and he says that the فَقْد is a plant resembling the كشوث: and ↓ الفُقْدُدُ is the نَبِيذ of the كشوث. (O.) الفَِقْدَةُ: see the next preceding paragraph.

الفُقْدُدُ: see الفَقْدُ, in two places.

فَقِيدٌ and ↓ مَفْقُودٌ signify the same, (O, Msb, K,) [Not found, lost, not seen, missed, non-existent,] absent from one, (Mgh in explanation of the latter,) not had, lacking or lacked, wanting or wanted. (Msb, K.) One says, مَاتَ غَيْرَ فَقِيدٍ وَلَا حَمِيدٍ, (A, K,) and وَلَا مَحْمُودٍ ↓ غَيْرَ مَفْقُودٍ, (A,) [He died unmissed and unpraised; or,] without his loss being cared for [and without being praised]. (A, K.) فَاقِدٌ [as act. part. n. of 1 signifies Not finding a thing, losing it, not seeing it, missing it, not having it, being destitute of it, lacking it, or wanting it; or having failed to find it, having lost it, or having failed to see it. b2: And hence,] A woman who is bereft of her child [by death]: (A 'Obeyd:) or who loses (تَفْقِدُ) her husband or child: (S, O:) or whose husband, or child, (L, K, TA,) or relation, or loved and loving relation, (TA,) has died: (L, K, TA:) or who marries after the death of her husband. (Lth, L, K.) The Arabs say, لَا تَتَزَوَّجَنَّ فَاقِدًا وَتَزَوَّجْ مُطَلَّقَةً [Do not thou marry a woman whose husband has died, but [rather] marry thou a divorced woman]. (Lh, L.) b3: And in like manner, (O,) it is applied also to a she-gazelle, (S, O, L,) and to a cow [app. a wild cow], (O, L, K,) as also فَاقِدَةٌ, (O,) meaning Whose young one has been devoured by a beast, or bird, of prey; (O, L, K;) and to a pigeon (حَمَامَة) likewise. (L.) مَفْقُودٌ: see فَقِيدٌ, in two places.

شَراهُ يَشْرِيه: مَلَكَه بالبَيْعِ، وباعَهُ،
كاشْتَرَى فيهما، ضِدٌّ،
وـ اللَّحْمَ والثَّوْبَ والأقِطَ: شَرَّرَها،
وـ فُلاناً: سَخِرَ به، أو أرْغَمَهُ،
وـ بنَفْسِه عن القَوْمِ: تَقَدَّمَ بَيْنَ أيْدِيهِمْ فقاتَلَ عنهم، أو إلى السُّلْطانِ فَتَكَلَّمَ عنهم،
وـ اللهُ فُلاناً: أصابَه بِعِلَّةِ الشَّرَى، لبُثُورٍ صِغارٍ حُمْرٍ حَكَّاكَةٍ مُكْرِبَةٍ، تَحْدُثُ دَفْعَةً غالِباً، وتَشْتَدُّ لَيْلاً لبُخارٍ حارٍّ يَثورُ في البَدَنِ دَفْعَةً.
وكلُّ مَنْ تَرَكَ شيئاً، وتَمَسَّكَ بغيرِهِ، فقَدِ اشْتَراهُ، ومنه: {اشْتَرَوُا الضَّلاَلَةَ بالهُدَى} .
وشاراهُ مُشاراةً وشِراءً: بايَعَهُ.
والشَّرْوَى، كجَدْوَى: المِثْلُ.
وشَرِيَ الشَّرُّ بينهم، كرَضِيَ، شَرًى: اسْتَطَارَ،
وـ البَرْقُ: لَمَعَ،
كَأَشْرَى،
وـ زَيْدٌ: غَضِبَ، ولَجَّ،
كاسْتَشْرَى،
ومنه: الشُّراةُ، للخَوارجِ، لا مِنْ شَرَيْنَا أنْفُسَنا في الطَاعَةِ، وَوَهِمَ الجوهرِيُّ،
وـ جِلْدُهُ: خَرَجَ عليه الشَّرَى، فهو شَرٍ،
وـ الفَرَسُ في سَيْرِهِ: بالَغَ، فهو شَرِيٌّ.
والشَّرْيُ: الحَنْظَلُ، أو شَجَرُهُ، والنَّخْلُ ينْبُتُ من النَّواةِ.
والشَّرَى، كعَلَى، وَوَهِمَ الجوهرِيُّ: رُذَالُ المالِ، وخِيارُهُ،
كالشَّراةِ، ضِدٌّ، والجَبَلُ، والطَّرِيقُ، وطَريقٌ في سَلْمَى كثيرَةُ الأسْدِ، وجَبَلٌ بنَجْدٍ لِطَيِّئٍ، وجُبَيْلٌ بِتِهامَةَ كثيرُ السِّباعِ، ووادٍ بين كَبْكَب ونَعْمانَ (على لَيْلَةٍ من عَرَفَةَ) ، والناحِيَةُ، وتُمَدُّ
ج: أشْراءٌ.
وذُو الشَّرَى: صَنَمٌ لدَوْسٍ.
وأشْراهُ: مَلأَهُ، وأمالَهُ،
وـ الجَمَلُ: تَفَلَّقَتْ عَقيقَتُهُ،
وـ بينهم: أغْرَى.
والشَّرْيانُ، ويُكْسَرُ: شَجَرٌ للقِسِيِّ،
وواحِدُ الشَّرايِينِ، للعُروقِ النابِضَةِ.
والشَّرِيَّةُ، كغَنِيَّةٍ: الطَّرِيقَةُ، والطَّبيعَةُ،
وـ من النِّساءِ: اللاتِي يَلِدْنَ الإِناثَ.
والمُشْتَرِي: طائِرٌ، ونَجْمٌ م.
وهو يُشارِيهِ: يُجادِلُهُ، أصْلُهُ: يُشارِرُهُ، فَقُلِبَتِ الراءُ.
واشْرَوْرَى: اضْطَرَبَ.
والشَّراءُ، كسَماءٍ: جَبَلٌ.
وكقَطامِ: ع.
والشَّرَوانِ، محرَّكةً: جَبَلانِ.
والشَّراةُ: ع بين دِمَشْقَ والمدينةِ، منه: علِيُّ بنُ مُسلِمٍ، وأحمدُ ابنُ محمودٍ الشَّرَوِيَّانِ المُحَدِّثانِ.
وشَرْيانُ: وادٍ.
وتَشَرَّى: تَفَرَّقَ.
واسْتَشْرَتِ الأمورُ: تَفَاقَمَتْ، وعَظُمَتْ.
والشَّرْوُ: العَسَلُ، ويُكْسَرُ.