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, أَقَامَــهُ 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.)

فلت

1 فَلَتَ, intrans. and trans., syn. with أَفْلَتَ, q. v. (Msb.) See also 8.3 فالتهُ بِهِ, (A, TA,) inf. n. مُفَالَتَةٌ (A, O, TA) and فِلَاتٌ, (O, K, TA,) He came upon him suddenly, at unawares, or unexpectedly, with it. (A, O, * K, * TA.) 4 افلت, (T, S, O, Msb, TA,) inf. n. إِفْلَاتٌ; (T, Msb, TA;) and ↓ انفلت; (T, S, O, TA;) and ↓ تفلّت; (S, O, TA;) and ↓ فَلَتَ, aor. ـِ inf. n. فَلْتٌ; (Msb;) signify the same; (T, S, O, Msb, TA;) i. e. He, or it, (a bird, &c., Msb, or a thing, S, O,) escaped; got away; or became, or got, loose, clear, quit, free, or at liberty; (O, Msb, TA;) [or did so] suddenly: (TA:) or إِفْلَاتٌ and ↓ اِنْفِلَاتٌ and ↓ تَفَلُّتٌ signify a thing's going forth suddenly: (Mgh:) or ↓ انفلت signifies he, or it, went forth quickly: (Msb:) and one says أَفْلَتَنِى, (M, K,) for افلت مِنِّى [he escaped, &c., from me]; (Sgh, TA in art. جرع;) and منّى ↓ تفلّت, and ↓ انفلت; (M, K;) all signifying the same. (TA.) [See exs. voce جُرْعَةٌ; and another ex. in art. حص, conj. 7.] b2: See also 5.

A2: افلتهُ; (T, S, M, O, Msb, K;) and ↓ 2, aor. ـِ inf. n. فَلْتٌ; both verbs being trans. as well as intrans.; (Msb;) He made him, or it, [and he suffered him, or it,] (namely, a man, M, or a bird, &c., Msb,) to escape, or get away, or to become, or get, loose, clear, quit, free, or at liberty; he set him, or it, loose, free, or at liberty; (T, M, O, Msb, TA;) he saved him, or freed him, from destruction. (T, TA.) [See, again, حُرْعَةٌ.]5 تَفَلَّتَ see 4, in three places. b2: تفلّت عَلَيْنَا, (Mgh,) or عَلَيْهِ, (O, K, TA,) He seized, (Mgh, O, K, TA,) or came suddenly, (TA,) upon us, (Mgh,) or upon him. (O, K, TA.) Hence, in a trad. of Umm-Háni, فَتَفَلَّتَ عَلَيْهِمَا لِيَقْتُلَهُمَا [And he seized upon them both to slay them]. (Mgh.) b3: and تفلّت إِلَيْهِ He was desirous of it, or he longed for it; (M, O, K, TA;) as also ↓ أَفْلَتَ; namely, a thing. (M, TA.) Hence the saying, أَرَاهُ يَتَفَلَّتُ إِلَى

صُحْبَتِكَ [I see him to be desirous of thy companionship]. (TA.) And one says, لَا أَرَىلَكَ أَنْ تَتَفَلَّتَ إِلَى هّذَا وَلَا أَنْ تَتَفلَّتَ عَنْهُ [I am not of opinion that thou shouldst be desirous of this, nor that thou shouldst be averse from it]. (TA.) 7 إِنْفَلَتَ see 4, in four places.8 افتلتهُ He took it quickly, or hastily; namely, a thing: (M, TA:) or he seized it, or carried it off, by force; or took it hastily and openly; or snatched it at unawares. (As, O.) And it is doubly trans.: you say, اِفْتَلَتَهَا اللّٰهُ نَفْسَهَا [God took away from her suddenly her soul]: and hence, اُفْتُلِتَتْ نَفْسَهَا [lit. She had her soul taken away from her suddenly]; (O, TA;) a phrase occurring in a trad., (T, O, TA,) meaning she died suddenly, without disease: (T, TA:) you say, اُفْتُلِتَ نَفْسَهُ, meaning He died suddenly; (M, TA;) and اُفْتُلِتَ نَفْسُهُ; (S, TA;) with the نفس in the accus. case and in the nom. case; (TA;) and اُفْتُلِتَ alone; meaning he died suddenly. (S4, O, K, TA.) [See also اُفْتُئِتَ, in art. فأت; and اُفْتِيتَ in the same.] And اِفْتَلَتَهُ المَوْتُ; and ↓ فَلَتَهُ; as also لَفَتَهُ; Death took him away suddenly. (IAar, T, TA.) b2: And اُفْتُلِتَ بِأمْرِ كَذَا He was taken suddenly by such a thing, before his preparing for it. (O, K, TA: omitted in the CK.) b3: And اُفْتُِلتَ عَلَيْهِ The affair was decided against him exclusively of him [i. e. without his having any part in the decision]. (TA.) [See also 8 in art. فوت.] b4: اُفْتُلِتَ also signifies It (any affair) was done without pausing. (T, TA.) b5: And one says, اِفْتَلَتَ الكَلَامَ, meaning He extemporized the speech; spoke it without consideration, or thought, or preparation, or without pausing, or hesitating. (S, M, O, K.) فَلَتٌ Escape: one says, لَيْسَ لَكَ مِنْ هٰذَا الأَمْرِ فَلَتٌ There is no escape for thee from this affair, or event, or case. (En-Nadr, T, K, * TA. *) فُلَتٌ and فُلَّتٌ: see فَلَتَانٌ.

فَلْتَةٌ A sudden, or an unexpected, event; or a thing that comes upon one suddenly, or at unawares: and anything done without consideration: (IAth, L, TA:) and an affair, or event, that happens without its being soundly, thoroughly, or well, performed or effected: pl. فَلَتَاتٌ: it has no broken pl.: (M, TA:) and فَلَتَاتٌ signifies slips, or faults, of an assembly, or a company of men sitting together. (T, O, K, TA.) One says, مَاتَ فَلْتَةٌ [He died suddenly]. (M.) And كَانَ ذٰلِكَ فَلْتَةً That (meaning an affair, or event, S, O) was sudden, or unexpected; (S, M, O, Msb, K, TA;) without premeditation, (S, O, Msb, K, TA,) and without a wavering in opinion: (S, O, K, TA:) or, as some say, it was [like] a thing hastily and forcibly seized, or snatched: (L, TA:) and, accord. to some, it is derived from فَلْتَةٌ in the sense next following. (O, * TA.) b2: The last night of any of the sacred months, of which night people differ as to whether it be lawful to war therein or not, wherefore the avenger of blood hastens to obtain retaliation. (O, TA:) or the last night of the month; (S, M, O, K, TA;) i. e., of any month: (S, O, K, TA:) or the last day of a month after which is a sacred month; (S, M, O, K, TA;) as the last of Jumáda-l-Ákhireh; because a man might see therein him on whom he would take his blood-revenge, and if he delayed to do so, and the next day arrived, the sacred month commenced, and the opportunity escaped him: (M, TA:) or an hour observed by the Arabs in the Time of Ignorance; namely, the last hour of the last day of Jumáda-l-Ákhireh: they made hostile attacks, or incursions, during this hour, even when the new moon of Rejeb had risen: Rejeb not commencing until sunset: (AHeyth, T, TA:) or لَيْلَةُ فَلْتَةٍ (or accord. to MF لَيْلَةُ الفَلْتَةِ, TA,) the night by [the deducting of] which the month becomes deficient, and by [the addition of] which it becomes complete; for sometimes some persons see the new moon when others do not see it, and these latter make a hostile attack, or incursion, upon the others; and it is thus called because it is like a thing that has been let loose after having been bound. (M, TA.) A2: See also فَلُوتٌ.

فُلَتَةٌ: see the next paragraph.

فِلْتَانٌ: see the next paragraph.

فَلَتَانٌ i. q. تَفَلُّتٌ: (M:) [or] it is from التَّفَلُّتُ, (T,) like صَلَتَانٌ (T, S) from الاِنْصِلَاتُ: (T:) an epithet signifying Brisk, lively, or sprightly, (Lth, T, S, O, K,) and sharp of spirit; (Lth, T, S, O;) applied to a man, (Lth, T,) or to a horse, (S, O,) as also ↓ فُلَتٌ and ↓ فُلَّتٌ and ↓ فِلْتَانٌ, (O,) the last of which is said by Kr to be pl. of فَلَتَانٌ signifying swift, fleet, or quick; (M;) or all are applied in this latter sense to a horse: (K:) and ↓ فُلَتَةٌ كُلَتَةٌ, applied to a horse, that leaps, springs, or bounds, with his whole body and limbs. (K in art. كلت.) Also, i. e. فَلَتَانٌ, Strong, sturdy, hard, or hardy; (T, O, K; *) applied to a man. (T, O.) And Bold, or daring; (T, O, K;) applied to a man: (T:) and so فَلَتَانَةٌ applied to a woman. (T, O.) And Desirous of evil, or mischief. (M, TA.) And, some say, Fleshy; having much flesh. (M.) A2: Also A certain bird, (M, K, TA,) of which they assert that it preys upon birds, (M,) or that preys upon apes, or monkeys, (K, TA,) said by AHát to be the زُمَّج, (TA,) which, accord. to him, is the male eagle: (TA in art. زمج:) it is of a colour inclining to yellow; and sometimes it seizes the lamb, or kid, and the young child: thus in the “ Hayát el-Hayawán ” &c. (TA.) فَلُوتٌ A garment of which the two edges cannot be drawn together, by reason of its smallness; (A'Obeyd, T, S, O, K:) of which the two edges cannot be drawn together in the hand, (M, L,) so that they escape from the hand of the wearer when he wraps himself in the garment: (L:) applied as an epithet to a بُرْدَة, as also ↓ فَلْتَةٌ: (O, L:) or فَلُوتٌ signifies a garment that does not remain fixedly upon its wearer, by reason of its roughness or coarseness, or its smoothness or softness. (IAar, O.) مُنْفَلِتٌ, for which one should not say مُفْلِتٌ, as an epithet applied to a camel, That has got loose (ISh, T.)

فند

1 فَنِدَ, aor. ـَ (TK,) inf. n. فَنَدٌ; (S, M, A, O, L, K, TA;) or فند, [perhaps فَنَدَ, not فَنِدَ,] inf. n. فُنُودٌ; (IKtt, TA;) and ↓ افند, (S, IKtt, L,) inf. n. إِفْنَادٌ; (S, L, K;) He lied; uttered a falsehood; said what was untrue: (S, M, IKtt, A, O, L, K:) this is [said to be] the primary signification. (L.) ↓ قَوْلٍ إِفْنَادٍ is used by a poet for قَوْلٍ ذِى إِفْنَادٍ [A saying having, or characterized by, lying, or falsehood]. (M, L.) b2: And فَنِدَ. aor. ـَ (TK,) inf. n. فَنَدٌ, (M, O, K,) He erred, or committed a mistake or mistakes, (M, O, K, TK,) in extreme old age, (O,) in speech, or in judgment, or opinion: (M, K, TK:) and ↓ افند he made many mistakes in his speech. (As, TA in art. سهب.) b3: And فَنِدَ, aor. ـَ (IKtt, TA, TK,) inf. n. فَنَدٌ; (T, S, M, IKtt, A, O, L, K;) and ↓ افند; (S, M, IKtt, L;) He became weak in judgment by reason of extreme old age (S, IKtt, A, O, L;) or he became unsound in mind, (M, L, K,) [in such a state that] his intellect, or intelligence, was denied, or disapproved. (T, M, K, TK, الفَنَدُ being expl. in the T and M and K by إِنْكَارُ العَقْلِ, and فَنَدَ in the TK by انكر عقله [meaning أُنْكِرَ عَقْلُهُ], and in like manner افند [of which see the part. n., مُفْنِدٌ, below, as expl. in the A],) by reason of extreme old age, (T, M, K, TK,) or disease; (M, K, TK:) primarily thus restricted to the case of old age, but sometimes used without the being so restricted: (M:) and ↓ افند is also expl. as signifying he became weak in intellect, or doted: (IKtt, TA:) and as signifying he became extremely aged, because he who has become so speaks perverted language; from the same verb as signifying he lied. (L,) b4: [And فَنِدَ, inf. n. فَنَدٌ, app. signifies also He was, or became, impotent: and unthankful for the favour of God: see فِنْدٌ.]2 فنّدهُ, inf. n. تَفْنِيدٌ, He pronounced him to be a liar, an utterer of falsehood, or a sayer of what was untrue. (Fr, M, K.) b2: See also 4. b3: He blamed him, (S, O, L,) and pronounced his judgment to be weak: (S, A, O, L:) or he pronounced him, (Fr, T,) or it, i. e. his judgment, (IAar, T,) to be weak. (Fr, IAar, T.) And He pronounced him to be impotent, or lacking in ability. (Fr, M, L, K.) A2: فنّد فَرَسًا He acquired, or got for himself, a horse: (T, O, TA:) so says Hároon Ibn-'Abd-Allah, as mentioned by Sh: but (Az says) I know it not in this sense: thus in the T: (TA:) or [rather] he took him for the purpose of tying him, or keeping post, on the enemy's frontier, (T, TA,) and as a refuge to which to have recourse (T, O, TA) when suddenly attacked by the enemy; (T, TA;) from فِنْدٌ, (T, O, TA,) signifying “ a شِمْرَاخ,” (O,) or “ a great شمراخ,” (T, TA,) “ of a mountain,” (T, O, TA,) or as signifying “ a great mountain: ” (O:) or i. q. ضَمَّرَهُ [as meaning he made him light of flesh for military service], (O, K, TA,) so as to be like the branch of a tree, termed فِنْد. (O, TA.) A3: فنّد فُلَانًا عَلَى الأَمْرِ He desired, of such a one, [the performance of] the affair; (K, TA;) as also ↓ فاندهُ, (O, K, TA, in the O فِى الأَمْرِ,) inf. n. مُفَانَدَةٌ; (TA;) and ↓ تفنّدهُ. (O, K, TA.) A4: فنّد فِى الشَّرَابِ He kept constantly, or perseveringly, to be beverage, or wine. (AHn, M, K, TA.) A5: And فنّد (inf. n. تَفْنِيدٌ, TA) He sat upon a فِنْد, (T, L,) i. e. a شِمْرَاخ of a mountain. (T, O, K.) 3 فَاْنَدَ see 2, near the end of the paragraph.4 افند, inf. n. إِفْنَادٌ, as intrans.: see 1, in five places.

A2: افندهُ (inf. n. as above, TA) He charged him with error in judgment, or opinion; as also ↓ فنّدهُ. (M, K.) b2: And It (old age) rendered him weak in judgment, or unsound in mind: (L:) or it (extreme old age) caused him to have little understanding; [or to be] like a stone. (A.) 5 تفنّد He repented, (K, B, TA,) مِنْهُ [of it]. (T, K.) A2: تفنّدهُ: see 2, near the end.8 اُفْتُنِدَ He was caused to perish by reason of extreme old age. (O.) فَنْدٌ: see the next paragraph, first sentence.

فِنْدٌ (T, S, M, A, O, L, K) and ↓ فَنْدٌ (Ibn-'Abbád, O, K) A great mountain: (IF, O, K:) or a mountain apart from others: (Ibn-Abi-l- Hadeed, TA:) or a portion of a mountain, (Ibn-'Abbád, S, O, K,) or a great portion thereof, (M, TA,) having tallness, or length, [app. the former,] (Ibn-'Abbád, S, O, K, TA,) and some add, with slenderness: (TA:) or a head, or round and tall and slender head, or peak, (شِمْرَاخ,) of a mountain: (T, A:) or a great peak or head (شمراخ, T, L, or رَأْس, M, L,) of a mountain: (T, M, L:) or a رُكْن [i. e. a side, or an outward part, or the strongest side or outward part,] of a mountain: (L:) pl. أَفْنَادٌ. (M, L.) One says of a bulky and heavy man, كَأَنَّهُ فِنْدٌ, meaning As though he were a head, or peak, (شِمْرَاخ,) of a mountain. (A.) b2: And the former (فِنْدٌ) is the sing. of أَفْنَاد in the phrase أَفْنَادُ اللَّيْلِ, (T,) which means The component parts, or portions, of the night. (T, O, K, TA.) b3: And A congregated party (T, O, K, TA.) of men. (T, O.) One says, هُمْ فِنْدٌ عَلَى حِدَةٍ They are a party by itself. (T, TA.) And it is said in a trad., (T.) respecting the Prophet, (T, O, K,) that, when he died, (O.) صَلَّى النَّاسُ عَلَيْهِ أَفْنَادًا أَفْنَادًا i. e. [The people prayed for him, or invoked blessing upon him,] one by one, without an Imám; (Th, T, O, K;) or companies after companies: (O, K:) and they were computed to be thirty thousand, with sixty thousand angels; two angels to every one (T, O, K) of the believers. (T, O.) And the Prophet said, (T, O, K,) after announcing that he would be among the first that should die, (T, O,) تَتَّبِعُونِى أَفْنَادًا أَفْنَادًا يُهْلِكُ بَعْضُكُمْ بَعْضًا, meaning [Ye will follow me] in scattered companies, company after company; [killing one another;] أَفْنَادًا being pl. of فِنْد; (Nh, TA;) and in like manner is expl. a similar phrase in a trad. of 'Áïsheh: (T, TA:) or the former means ↓ ذَوِى فَنَدٍ i. e. [impotent; and unthankful; lit] having impotence; and unthankfulness for [God's] favour. (O, K, TA.) b4: And A sort, or species: (K, TA:) pl. أَفْنَادٌ: one says, جَاؤُوا أَفْنَادًا They came being diverse sorts. (TA.) b5: And A branch of a tree. (T, O, K. *) b6: And Land upon which rain has not fallen; (T, O, K;) also termed ↓ فِندية [app. فِنْدِيَّةٌ]. (T.) فَنَدٌ [inf. n. of فَنِدَ, q. v.: as a subst.,] i. q. فُحْشٌ [app. as meaning Exorbitance in speech]; and error in judgment: pl. أَفْنَادٌ. (Ham p. 112.) b2: See also فِنْدٌ, near the end.

فِنْدَةٌ A complete branch from which a bow is made. (O.) فِندية [app. فِنْدِيَّةٌ]: see فِنْدٌ, last sentence.

فِنْدَأْوَةٌ (in the O and CK without hemz) A sharp قَدُوم [or adz]. (S, O, K.) b2: And A bold, or fearless, she-camel. (IAar and Sh, TA in art. عدأ.) فِنْدَأْيَةٌ An adz, or an axe, or a hoe; syn. فَأْسٌ: (I'Aar, T, L:) or a broad-headed فأس: (M, L:) pl. فَنَادِيدُ, which is anomalous. (IAar, T, L.) فَانِيدٌ A sort of sweetmeat, made of concrete juice of the sugar-cane (قَنْد, q. v.,) and starch (نَشًا): a foreign word; for the measure فَاعِيلٌ is not found in Arabic; and therefore the lexicographers have not mentioned it: (Msb:) it is also written with ذ; (MF;) and is an arabicized word, from [the Pers\.] پَانِيدْ [or پَانِيذْ]: (K voce فَانِيذ:) but is more properly with د. (MF.) مُفْنِدٌ, (T, S, L, K,) or ↓ مُفَنَّدٌ, [meaning Weak in judgment, or unsound in mind, &c., (see 1,) by reason of extreme old age, or disease,] an epithet applied to a man only: you do not use the fem. form, with ة, applying it to an old woman, because [it is held that] she has not possessed judgment (T, S, M, L, K) in her youth (T, S, M, L) or at any time: (K:) or both مُفْنِدٌ and ↓ مُفَنَّدٌ signify [as above: or] one whose intellect, or intelligence, is denied, or disapproved, (أَنْكِرَ عَقْلُهُ,) by reason of extreme old age: or who confounds [things] in his speech: (A:) or the former, or ↓ the latter, signifies loquacious by reason of unsoundness of mind: (As, T:) and the former signifies weak in intellect: (L:) [and extremely aged: (see 1:)] and the same, (T,) or ↓ the latter, (L,) weak in judgment; notwithstanding he may be strong in body: and weak in body; notwithstanding he may be right in judgment: and weak in judgment and in body. (Fr, T, L.) مُفَنَّدٌ: see the next preceding paragraph, in four places.

فتر

1 فَتَرَ, aor. ـُ and فَتِرَ, inf. n. فُتُورٌ and فُتَارٌ, [the latter is thus accord. to the M, and some copies of the K, and in the TA is said to be like غُرَابٌ, but in the CK and one MS. copy of the K I find it written فِتَار,] It (a thing, M, TA) remitted, or became allayed, or still, after vehemence; and became gentle after violence. (M, K, TA.) b2: فَتَرَ عَنْ عَمَلِهِ, (Msb, TA,) aro.

فَتُرَ, inf. n. فُتُورٌ, (Msb,) (tropical:) He remitted, flagged, or became remiss, or languid, in his work, or labour: (TA:) he remitted therein after vigour, or vehemence; became gentle therein after violence. (Msb.) b3: Hence, (Msb,) فَتَرَ الحَرُّ, (S, O, Msb, TA,) aor. ـُ (S, O,) inf. n. فَتْرَةٌ (Msb) and فُتُورٌ, (S, O, Msb,) (tropical:) The heat remitted after vehemence; became gentle after violence: (Msb, TA:) the heat remitted, abated, or flagged; became languid and faint: and the verb is used in like manner of other things; (S;) for instance, of a price: (Fr, in TA, art. قط:) and of a man, signifying he was, or became, [languid, languid and faint, or] lax in the joints; (Ham p. 799;) [as also ↓ تفتّر, occurring in the K in art. ختر, &c.]. And فَتَرَ البَرْدُ (tropical:) The cold abated, or remitted; or became allayed. (TA.) b4: and فَتَرَ المَآءُ [The water abated in heat so as to become tepid, or lukewarm, or between hot and cold; (see فَاتِرٌ;)] the water ceased to be hot. (M, K.) b5: فَتَرَ جِسْمُهُ, (M, K,) aor. ـُ (M,) inf. n. فُتُورٌ, (M, K,) (assumed tropical:) His body became [languid; or] lax in the joints, and weak. (M, K.) b6: And فَتَرَ الطَّرْفُ (assumed tropical:) The look of the eye, or eyes, became languishing, or languid; expl. by اِنْكَسَرَ نَظَرُهُ. (IKtt, TA.) [See طَرْفٌ فَاتِرٌ, below; and see also 4.]

A2: فَتَرَهُ He measured it by the فِتْر: (M, O, K:) like شَبَرَهُ

“ he measured it by the شِبْر. ” (M, O.) 2 فتّرهُ, inf. n. تَفْتِيرٌ, He made it (a thing, M, O) to remit, or become allayed or still, after vehemence; and to become gentle after violence. (M, O, * K.) b2: (tropical:) He made him (a worker) to remit, flag, or become remiss, or languid. (TA.) b3: فتّر اللّٰهُ الحَرَّ, inf. n. as above, (tropical:) God made the heat to remit after vehemence; to become gentle after violence: (Msb, TA:) made it to remit, abate, or flag; to become languid and faint. (S.) [And فتّر البَرْدَ (tropical:) He made the cold to remit, or become allayed. b4: فتّر المَآءَ He made the water to abate in heat so as to become tepid. See 1.] b5: فتّر جَسَدَهُ (assumed tropical:) It (beverage) heated his body, and made it to become languid, or lax in the joints, and weak; or, as some say, فتّرهُ and ↓ افترهُ both signify the same, i. e., it made him, or it, [a man's body,] to become languid, or lax in the joints, and weak: (TA:) or the latter, it (disease, M, K, and intoxication, M) rendered him weak, or faint: (M, K:) and افتر also signifies [without its objective complement's being expressed] it (beverage) rendered its drinker languid, or lax in the joints, and weak; (K;) or it may have this meaning. (O.) A2: فتّر السَّحَابُ, inf. n. as above, (tropical:) The cloud continued motionless, and prepared to discharge rain: (Ibn-'Abbád, O, K:) or rained, and discharged all its water, and left off, and continued motionless: (As, TA:) or became motionless: so expl. by Hammád Er-Ráwiyeh, in the following verse of Ibn-Mukbil, describing rain, (T,) or a cloud: (TA:) تَأَمَّلْ خَلِيلِى هَلْ تَرَى ضَوْءَ بَارِقٍ

يَمَانٍ مَرَتْهُ رِيحُ نَجْدٍ فَفَتَّرَا [Look attentively, O my friend; dost thou see the light of a cloud emitting lightning from El-Yemen, from which the wind of Nejd has drawn rain, and which has then continued motionless?]. (T, TA.) 4 افتر: see 2, where three significations are mentioned.

A2: Also, (assumed tropical:) His (a man's, T, O) eyelids became weak, so that his eyes, or sight, became languishing, or languid, or not sharp, (اِنْكَسَرَ طَرْفُهُ [see طَرْفٌ فَاتِرٌ, below]). (T, O, K.) 5 تَفَتَّرَ see 1, latter half.10 استفتر, said of a horse, i. q. اِسْتَجَمَّ (tropical:) [i. e. He abstained from covering, so that his seminal fluid collected]: (A, TA:) in the copies of the K, [and in the O,] erroneously, اِسْتَجَرَّ. (TA.) فُتْرٌ A نَبِيَّة, (O,) [i. e.] a thing like the سُفْرَة [q. v.] made of palm-leaves, upon which flour, or meal, is sifted. (Ibn-' Abbád, O, K.) فِتْرٌ The space between the extremity of the thumb and that of the fore finger (S, O, Msb, K) when they are stretched out asunder (S, O, Msb, TA) in the usual manner [for measuring]: (Msb:) pl. أَفْتَارٌ. (TA.) فَتَرٌ: see فَتْرَةٌ. b2: الفَتَرُ expl. in the K as signifyfying “ the muscles,” and also as signifying “ a certain well-known measure, or quantity, of wheat,” is a mistake for الفَأْرُ, mentioned in both of these senses in art. فأر in the TS [and in the O]. (TA. [See art. فأر.]) فَتْرَةٌ Languor, or remissness; and weakness, feebleness, or faintness; (S, O;) an affection like a weakness, feebleness, or faintness: (T:) and ↓ فَتَرٌ also signifies weakness, feebleness, or faintness. (M, K.) One says, أَجِدُ فِى نَفْسِى فَتْرَةً I experience in myself an affection like a weakness, &c. (T.) b2: An interval of time [between things: (S and K in art. وتر; &c.:) or] between any two prophets, (M, K,) or between two of God's apostles, (S, O, TA,) during which there is a cessation of the apostolic function: (TA:) or a cessation of the mission of apostles, and a state of effacement of the signs of their religion: so in the Kur v. 22. (Msb.) A2: See also what next follows.

فِتَرٌّ and ↓ فَتْرَةٌ A certain fish, (O, K,) speckled, and having upon it a blackness, (O,) such that when a man treads upon it, he is affected with a languor (in some copies of the K a tremour) in his legs, (O, K,) so that he becomes drowned, thus described by Ibn-' Abbád, (O,) or so that he sweats: (thus in copies of the K:) it is the رَعَّادَة [or torpedo], found in the Nile of Egypt. (TA.) فُتَارٌ [A languor which is the] beginning of intoxication. (AHn, M, K.) الفُتُورُ The soft and rising parts of the frogs of horses' hoofs. (Ibn-' Abbád, O.) مَآءٌ فَاتِرٌ, (T, M, O, K,) and ↓ فَاتُورٌ, (M, K,) Water between hot and cold; lukewarm; tepid; (T, O;) water ceasing to be hot. (M, K.) b2: طَرْفٌ فَاتِرٌ (assumed tropical:) An eye, or eyes, in which is a weakness that is deemed beautiful; (B, TA;) [i. e., languishing,] in which is languish, or languidness; (T;) not having a sharp look: (T, M, K;) or not sharp. (S, O.) [See 4.] b3: مَشْىٌ فَاتِرٌ A weak walking. (O.) فَاتُورٌ: see the next preceding paragraph.

تَفْتَرٌ i. q. دَفْتَرٌ, (O, K,) in the dial. of the BenooAsad: (Fr, O, TA:) mentioned in this art. by Sgh [in the O]. (TA.) مُقْتِرٌ, (so accord. to the O,) or مُفَتِّرٌ, (so in the L,) Beverage which renders languid the drinker; (O, L, TA;) or which heats the body, and occasions in it a languor, or laxity of the joints, and weakness: such beverage is prohibited. (L, TA.)

فطر

1 فَطَرَهُ, (S, M, K,) aor. ـُ (M, K, TA,) and, accord. to the K, فَطِرَ also, but this latter form requires consideration, for it is related by Sgh, from Fr, in another sense, that of milking a camel, and not unrestrictedly, (TA,) inf. n. فَطْرٌ; (S, M;) and ↓ فطّرهُ, (M, TA,) inf. n. تَفْطِيرٌ; (TA;) [but the latter is with teshdeed to denote muchness, or frequency, or repetition, of the action, or its application to many objects;] He clave, split, slit, rent, or cracked, it. (S, M, K.) b2: Hence, (S,) فَطَرَ, (S, Msb, K,) aor. ـُ (Msb, TA,) inf. n. فَطْرٌ (Msb, K) and فُطُورٌ, (K,) It (the tooth called ناب, of a camel,) came forth; (S, K;) it clave the flesh and came forth. (TA.) b3: See also 7.

A2: فَطَرَهُ, (S, Mgh, Msb, K,) aor. ـُ inf. n. فَطْرٌ, (S, Mgh, Msb,) He (God, Msb, K) created it, (S, Msb, K,) namely, the creation: (Msb, K:) he caused it to exist, produced it, or brought it into existence, newly, for the first time, it not having existed before; originated it; commenced, or began it; (S, M, A, Mgh, K;) as also ↓ افتطرهُ, relating to an affair. (TA.) I'Ab says, I did not know what is [the meaning of] السَّمٰوَاتِ ↓ فَاطِرُ [The Originater, or Creator, of the heavens] until two Arabs of the desert came to me, disputing together respecting a well, and one of them said أَنَا فَطَرْتُهَا, meaning, I originated, or began, it. (S.) فُطِرَ عَلَى الشَّىْءِ: see طُبِعَ. [The explanation there given is confirmed by explanations of فِطْرَةٌ.]

A3: فَطَرَ العَجِينَ, (Lth, S, K,) aor. ـُ inf. n. فَطْرٌ; (S;) and ↓ فطرّهُ; (Ks, TA;) He made the dough into bread, or baked it, without leavening it, or leaving it until it should become good [or mature]; (K;) he kneaded the dough and made it into bread, or baked it, immediately; (Lth;) he hurried the dough, or prepared it hastily, so as to prevent its becoming mature. (S.) You say فَطَرَت الْمَرْأَةُ

↓ العَجِينَ حَتَّى اسْتَبَانَ فِيهِ الفَطْرُ [The woman hurried the dough, or prepared it hastily, so that immaturity, or want of leaven, was manifest in it]. (S.) b2: And in like manner, فَطَرَ الطِّينَ He prepared, or kneaded, the clay, or mud, [without leaving it until it should become mature,] and plastered with it immediately. (Lth, TA.) b3: And فَطَرَ الجِلْدَ, (IAar, K,) inf. n. فَطْرٌ; (TA;) and ↓ افطرهُ; (K;) He did not saturate the skin with the tanning liquid: (IAar, K:) or he did not put it therein. (A.) A4: And فَطَرَ, (Fr, O, K,) aor. ـُ and فَطِرَ, (Fr, O, K, * TA,) inf. n. فَطْرٌ, (Fr, S, O, K,) He milked a she-camel, (Fr, S, O, K,) and a ewe or goat, (TA,) with the fore finger and the thumb: (Fr, S, O, K, TA:) or with the ends of the fingers: (K, TA:) or, as one does in indicating the number thirty, i. e., with the two thumbs and the two fore fingers: [but this is app. a mistake for what next follows:] (L, TA:) or, accord. to IAth, with two fingers [and] with the end of the thumb. (TA. See also ضَبَّ النَّاقَةَ.) b2: And [hence, app.,] فَطَرَ أَصَابِعَهُ He pressed, or squeezed, his fingers. (TA.) And He struck his (another's) fingers so that they burst forth with blood (اِنْفَطَرَتْ دَمًا). (TA.) A5: See also 2: b2: and 4, first sentence.2 فطّرهُ: see 1, first sentence.

A2: Also, (inf. n. تَفْطِيرٌ, S,) He made him to break his fast; or to eat and drink; (S, * Mgh, * K;) as also ↓ افطرهُ, and ↓ فَطَرَهُ: (K:) he gave him breakfast: he, or it, (namely, the action termed إِسْتِمْنَآءٌ, and a clyster, [&c.,] Msb,) broke, or vitiated, his fast. (Msb.) And you say also هٰذَا كَلَامٌ يُفْطِرُ الصَّوْمَ, [and, more commonly, يُفَطِّرُهُ,] This is speech which breaks, or vitiates, the fast. (TA.) A3: فطّر العَجِينَ: see 1.4 افطر He broke his fast; (S, * Mgh; *) he breakfasted; he ate and drank after fasting; (Msb, * K;) as also ↓ فَطَرَ, (K,) aor. ـُ (TA,) inf. n. فُطُورٌ: (Msb, TA:) his fast became vitiated. (Msb.) افطر as quasi-pass. of فَطَّرْتُهُ is extr., (Sb,) like أَبْشَرَ as quasi-pass. of بَشَّرْتُهُ. (Sb, Mgh.) Yousay افطر عَلَى تَمْرٍ [He breakfasted upon dates, or dried dates;] he made dates, or dried dates, his breakfast, after sunset [in Ramadán]. (Msb.) In the saying صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُوْيَتِهِ [Fast ye after the sight of it, namely, the new moon commencing Ramadán, and break ye your fast after the sight of it, namely, the new moon commencing Showwál], the ل is in the sense of بَعْد, i. e., بَعْدَ رُؤْيَتِهِ. (Msb.) b2: It was time for him to break his fast: (K:) he entered upon the time of breaking his fast; (Mgh, Msb, K;) like أَصْبَحَ and أَمْسَى as meaning “ he entered upon the time of morning ” and “ upon the time of evening: ” (Mgh, * Msb:) or he became in the predicament of those who break their fast, and so though he neither ate nor drank: whence the trad., أَفْطَرَ الحَاجِمُ وَالْمَحْجُومُ The cupper and the cupped place themselves in the predicament of those who break their fast: or it is time for the cupper and the cupped to break their fast: or it is used after the manner of a harsh expression, and an imprecation against them. (IAth.) A2: افطرهُ: see 2.

A3: افطر الجِلْدَ: see 1.5 تَفَطَّرَ see the next paragraph, in six places.7 انفطر, and ↓ تفطّر, (S, M, K,) and ↓ فَطَرَ, (M,) [but the second is with teshdeed as quasi-pass. of 2, to denote muchness, or frequency, or repetition, or application to many subjects of the action, as is indicated in the S by its being expl. by تَشَقَّقَ,] It became cleft, split, slit, rent, or cracked. (S, M, K.) إِذَا السَّمَآءُ انْفَطَرَتْ [in the Kur lxxxii. 1] means When the heaven shall become cleft. (Bd, TA.) And مِنْهُ ↓ تَكَادُ السَّمٰوَاتُ يَتَفَطَّرْنَ [in the Kur xix. 92] The heavens are near to becoming repeatedly rent in consequence thereof. (Bd.) and قَدَمَاهُ ↓ تَفَطَّرَتْ His feet became cracked: [or much cracked.] (TA, from a trad.) And ↓ تَفَطَّرَتِ الأَرْضُ بِالنَّبَاتِ The earth became cracked [in many places by the plants coming forth]. (TA.) and الشَّجَرُ بِوَرَقٍ ↓ تَفَطَّرَ [The trees broke forth with leaves; as also انفطر, often occurring in this sense; see Har p. 58; and see فِطْرٌ]. (S and K, voce رَاحَ; &c.) And قَدَمَاهُ دَمًا ↓ تَفَطَّرَتْ [and انفطرت (see 1, last sentence but one,)] His feet [burst forth or] flowed with blood. (TA.) b2: And انفطر الصُّبْحُ (assumed tropical:) The dawn broke. (TA in art. صدع.) 8 إِفْتَطَرَ see 1. And see also 8 in art. شرع.

فَطْرٌ [as an inf. n.: see 1: b2: as a subst.,] A cleft, split, slit, rent, or crack: (K:) or, accord. to some, a first cleft &c.: (MF:) pl. فُطُورٌ: (K:) occurring in the saying هَلْ تَرَى مِنْ فُطُورٍ [Dost thou see any clefts?], in the Kur [lxvii. 3]. (TA.) A2: 'Omar, being asked respecting [the discharge termed] المَذْى, answered, It is الفَطْرُ: (O, K:) thus as related by A 'Obeyd: (TA:) it is said that he likened it, in respect of its paucity, to what is drawn from the udder by means of the milking termed الفَطْرُ: (O, K:) or, as some say, it is from تَفَطَّرَتْ قَدَمَاهُ دَمًا [expl. above]: (TA:) or he likened its coming forth from the orifice of the ذَكَر to the coming forth of the نَاب of the camel: or, as it is related by En-Nadr, he said ↓ الفُطْرُ, with damm: meaning the milk that appears upon the orifice of the teat of the udder. (O, K.) فُطْرٌ Such as has broken forth [with buds or leaves] (مَا تَفَطَّرَ), of plants. (TA.) See also فِطْرٌ. b2: And, (S, K,) as also ↓ فُطُرٌ, (K,) the latter used in poetry, (TA,) [The toadstool;] a species of كَمْأَة [or fungus], (S, K,) white and large, (S,) and deadly: (K:) [so called] because the ground cleaves asunder from it: (TA:) n. un. فُطْرَةٌ. (S.) [Also applied in the present day to The common mushroom; agariens campestris. And Any fungus.]

A2: [Also, the former, Immaturity, or want of leaven, in dough:] see the explanation of فَطَرَتِ المَرْأَةُ العَجِينَ.

A3: And فُطْرٌ and ↓ فُطُرٌ signify also Somewhat of that which remains of milk [in the udder], which is then milked: (L, K:) or a small quantity of milk when it is milked: (TA:) or milk at the time when it is milked. (AA, TA.) See also فَطْرٌ, last sentence.

فِطْرٌ Grapes when the heads thereof appear; (K, TA;) [so called] because the [fruit-] stalks [then] break forth (تَنْفَطِرُ); (TA;) as also ↓ فُطْرٌ. (K, TA.) A2: Also a subst. from أَفْطَرَ; (S;) [as such] it signifies The breaking of a fast; contr. of صَوْمٌ. (TA.) [Hence, عِيدُ الفِطْرِ The festival of the breaking of the fast, immediately after Rama-dán; sometimes called الفِطْرُ alone.] ↓ الفِطْرَةُ means صَدَقَةُ الفِطْرِ [The alms of the breaking of the fast], (O, K, TA,) which is a صَاع [q. v.] of wheat: the prefixed noun (صدقه) is rejected, and ة is affixed to its complement (الفطر) to indicate that such has been done: but it is a word used by the lawyers; not of the classical language. (TA.) A3: See also مُفْطِرٌ.

فُطُرٌ: see فُطْرٌ, in two places.

فِطْرَةٌ Creation: (Msb:) the causing a thing to exist, producing it, or bringing it into existence, newly, for the first time; originating it. (TA.) b2: The natural constitution with which a child is created in his mother's womb; (AHeyth, K;) i. q. خِلْقَةٌ. (S, Mgh.) It is said to have this signification in the Kur xxx. 29. (TA.) And so in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى

الفِطْرَةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb, either prosperous or unprosperous [in relation to the soul]; and if his parents are Jews, they make him a Jew, with respect to his worldly predicament; [i. e., with respect to inheritances &c.;] and if Christians, they make him a Christian, with respect to that predicament; and if Magians, they make him a Magian, with respect to that predicament; his predicament is the same as that of his parents until his tongue speaks for him: but if he die before his attaining to the age when virility begins to show itself, he dies in a state of conformity to his preceding natural constitution, with which he was created in his mother's womb. (AHeyth, TA.) [See another explanation of the word, as occurring in this trad., below.] b3: Nature; constitution; or natural, native, innate, or original, disposition, or temper or other quality or property; idiosyncrasy. (Th, TA.) b4: The faculty of knowing God, with which He has created mankind: (TA:) the natural constitution with which a child is created in his mother's womb, whereby he is capable of accepting the religion of truth: this is a secondary application: and this is [said to be] the signification meant in the trad. mentioned above. (Mgh.) b5: Hence, The religion of el-Islám: (Mgh:) the profession whereby a man becomes a Muslim, which is the declaration that there is no deity but God, and that Mohammad is his servant and his apostle, who brought the truth from Him, and this is (AHeyth, TA) religion. (AHeyth, K, TA.) This is shown by a trad., in which it is related that Mohammad taught a man to repeat certain words when lying down to sleep, and said فَإِنَّكَ إِنْ مُتَّ مِنْ لَيْلَتِكَ مُتَّ عَلَى الفِطْرَةِ [And then, if thou die that same night, thou diest in the profession of the true religion]. (AHeyth, TA.) Also by the saying, قَصُّ الأَظْفَارِ مِنَ الفِطْرَةِ The paring of the nails is [a point] of the religion of el-Islám. (Mgh.) b6: Also i. q. سُنَّةٌ [app. meaning The way, course, mode, or manner, of acting, or conduct, or the like, pursued, and prescribed to be followed, by Mohammad]. (TA.) b7: In the Kur xxx. 29, accord. to some, The covenant received, or accepted, from Adam and his posterity. (Bd.) b8: The pl. is فِطَرَاتٌ and فِطْرَاتٌ and فِطِرَاتٌ. (TA.) A2: See also فِطْرٌ.

الإِيمَانُ الفِطْرِىُّ [The faith to which one is disposed by the natural constitution with which he is created]. (Msb.) فُطَارٌ A sword having in it cracks; (S, Z, O, K;) and (K) that will not cut: (IAar, O, K:) or recently made. (TA.) فَطُورٌ (S, Msb, K) and ↓ فَطُورِىٌّ, (S, K,) as though the latter were a rel. n. from the former, (S,) A breakfast; a thing [i. e. food or beverage] upon which one breaks his fast. (S, Msb, K.) فَطِيرٌ Dough unleavened; or not left until it has become good [or mature]; contr. of خَمِيرٌ: (S, TA:) and in like manner clay, or mud. (TA.) [Hence,] عِيدُ الفَطِيرِ [The feast of unleavened bread; also called, of the Passover;] a festival of the Jews, [commencing] on the fifteenth day of their month نِيسَان, and lasting seven days. (Msb. [See also الفِصْحُ.]) b2: Anything prepared, made, or done, hastily, or hurried, so as to prevent its becoming mature: (Lth, S, K:) fresh; recent; newly made: (S, TA:) pl. فَطْرَى: (Sgh, IAth, TA:) for أَطْعَمَهُ فَطْرَى, in the K, expl. as meaning [He fed him] with فَطِير, is a gross mistake, a mistranscription of أَطْعِمَةٌ فَطْرَى, as the phrase stands in the handwriting of Sgh himself, in wellformed letters, and with the syll. signs, meaning meats [newly prepared, &c.]. (TA.) You say عِنْدِى خُبْزٌ خَمِيرٌ وَحَيْسٌ فَطِيرٌ [I have leavened bread, and] fresh, recent, or newly made, حيس [q. v.]. (S, TA.) You say also إِيَّاكَ وَالرَّأْىَ الفَطِيرُ (tropical:) Beware thou of a hastily formed, immature, opinion. (S.) And شَرُّ الرَّأْىِ الفَطِيرُ (tropical:) [The worst opinion is the hastily formed, and immature]. (TA.) b3: A skin not saturated with the tanning liquid: or not put therein: (TA:) a whip not tanned: not softly tanned: (TA:) or not newly tanned. (L.) A2: Also A calamity; syn. دَاهِيَةٌ. (O, K, TA.) فَطُورَةٌ: see what next follows.

فَطِيرَةٌ and ↓ فَطُورَةٌ A sheep, or goat, that is slaughtered on the day of [the festival of] the فِطْر: (K, TA:) mentioned by Sgh, and in the B. (TA.) فُطَارِىٌّ A man possessing neither good nor evil; (IAar, O, K, * TA;) such as is termed فَدْم [impotent in speech or actions, heavy, or dull; &c.]: (TA:) from فُطَارٌ applied to a sword, meaning that will not cut. (IAar, O, TA. *) فَطُورِىٌّ: see فَطُورٌ.

فَاطِرٌ A camel whose نَاب [or tush] is coming forth, (S,) or cleaving the flesh and coming forth. (TA.) A2: فَاطِرُ السَّمٰوَاتِ وَالأَرْضِ [in the Kur xlii.

9, &c.,] means The Originater [or Creator] of the heavens and of the earth. (I'Ab, S, * TA.) See 1.

فُوطِيرٌ a subst. for الجِمَاع, in Syriac. (TA.) أُفْطُورٌ, and the pl. أَفَاطِيرُ: see the next paragraph.

تَفَاطِيرُ, a word similar to تَعَاشِيبُ and تَعَاجِيبُ and تَبَاشِيرُ [q. v.], none of which four words has a sing., Pimples that come forth in the face of a boy or young man, and of a girl or young woman; as also ↓ نَفَاطِيرُ: thus correctly, with ت and ن: the author of the K, following Sgh [in the O], says that ↓ أَفَاطِيرُ is the pl. of ↓ أُفْطُورٌ, and signifies a cracking, or chapping, in the nose of a young man, and in his face. (TA.) b2: Also, thus correctly, with ت, The first of [the herbage of the rain called] the وَسْمِىّ [q. v.]; and in this sense also it has no sing.: but it is said in the K that ↓ نَفَاطِيرُ is pl. of ↓ نُفْطُورَةٌ, with ن; [in the O, that it is pl. of ↓ نُفْطُورٌ;] and [in both] that it signifies scattered herbage; (TA;) and Lh says, as is stated by AHn, that مِنْ عُشْبٍ ↓ نَفَاطِيرُ means small quantities of herbage in land: (O, TA:) it is also added in the K, in explanation of ↓ نَفَاطِيرُ, or it signifies the first herbage of [the rain called] the وَسْمِىّ: (TA:) [and it is said that] تَفَاطِيرُ نَبَاتٍ signifies what break forth of, or from, plants, or herbage. (TA voce تَبَاشِيرُ.) مُفْطِرٌ A man breaking his fast; eating and drinking after fasting: (S, * Msb, * K, TA:) pl. مَفَاطِيرُ, (Sb, S, Msb, K,) like as مَيَاسِيرُ is pl. of مُوسِرٌ, (S,) and مَفَالِيسُ of مُفْلِسٌ: (Msb:) and ↓ فِطْرٌ signifies the same, as sing. and pl., (S, Msb, K,) being originally an inf. n. (S, Msb.) مُنْفَطِرٌ is used in the Kur [lxxiii. 18], in the phrase السَّمَآءُ مُنْفَطِرٌ بِهِ [The heaven shall be with rents by reason of it], in the manner of a possessive noun, [not as an act. part. n.,] like مُعْضِلٌ in the phrase دَجَاجَةٌ مُعْضِلٌ. (TA.) نُفْطُورٌ and نُفْطُورَةٌ, and the pl. نَفَاطِيرُ: see تفاطير, in six places.

فرض

1 فَرَضَهُ, (S, A, O, Msb, &c.,) aor. ـِ (Msb, TA, &c.,) inf. n. فَرْضٌ, (S, O, Msb, K, &c.,) He made a mark in it, or upon it, by notching, or otherwise: (O:) he notched it: made a notch, or an incision, in it; (S, O, Msb, K;) namely, a piece of wood, (Msb,) a زَنْد, [or rather فَرَضَهَا said of a زَنْدَة, from which fire is produced,] and a سِوَاك [or toothstick], (S, O,) and in like manner a bow; (A;) as also [↓ افترضهُ; (see this verb below;) and] ↓ فرّضهُ, inf. n. تَفْرِيضٌ: (K:) or this last signifies he notched it much; or made notches in it; (S, O, TA;) or you say, فَرَضَ قَوْسَهُ and فَرَّضَ قِسِيَّهُ: (A:) and فَرَضَهُ signifies he notched it with his teeth; namely, a tooth-stick: (As:) and he cut it; namely, a thing; or a hard thing; which is said by some to be the primary signification: (TA:) and he (a tailor) cut it out; namely a garment: (Kull p. 275:) and he cut it out and made it round; namely a shield: (TA:) and فَرْضٌ also signifies the cutting, or dividing, lengthwise; cleaving; or the like; applied in a general manner; or the making a trench, or an oblong excavation, in the middle of a grave; فَرَضْتُ لِلْمَيِّتِ signifying I made a trench, or an oblong excavation, in the middle of a grave, for the corpse. (TA.) A2: فَرَضَ لَهُ, [aor. and] inf. n. as above, (K, &c.,) He apportioned to him [a thing]: he appointed to him [a thing]: (Bd in xxxiii. 38, and TA: *) because that which is apportioned, or appointed, [to a person] is cut off from the thing from which it is apportioned, or appointed: (TA:) he made [a thing] lawful, or allowable, to him; (Jel in xxxiii. 38, and Kull in p. 275, and TA; *) relating to a case into which a man has brought himself: (Kull:) this is said to be the meaning when the phrase فَرَضَ اللّٰهُ لَهُ occurs in the Kur: (TA:) he appointed, or assigned, to him a definite portion; (K;) as also له ↓ افرض. (O, L, K.) You say فَرَضَ لَهُ فِى

العَطَآءِ [He appointed, or assigned, to him a definite portion in the gift]. (As, S.) And فَرَضَ لَهُ فِى الدِّيوَانِ (As, S, A) [He appointed, or assigned, to him a definite portion in the register of soldiers or pensioners; or] he registered his stipend therein. (As, A, TA.) And فَرَضَهُ, (S,) and ↓ افرضهُ, (S, K,) He gave to him. (S, O, K.) b2: فَرَضَ, (S, A, Mgh, Msb,) aor. as above, (TA,) and so the inf. n., (Msb, TA,) also signifies He (God, S, A, Mgh, Msb) made a thing, (S, TA,) or prayer, (A, Mgh,) or statutes or ordinances, (Msb,) obligatory, or binding, syn. أَوْجَبَ, (S, A, Mgh, Msb, TA,) by a known decree, (TA,) [or He imposed a thing &c.,] عَلَى إِنْسَانٍ on a man, (TA,) or عَلَيْنَا on us; (S;) and so ↓ اِفْتَرَضَ: (S, A, Mgh, O, K:) or فَرْضٌ is like إِيجَابٌ; but the latter is so termed in consideration of its befalling; and the former is so called in consideration of the sentence, or decree, respecting it: (B:) [this is said in books on the law, in explanation of the opinion of Aboo-Haneefeh, as opposed to that of Esh-Sháfi'ee: for] accord. to Esh-Sháfi'ee, these two terms are alike; (L, TA;) but accord. to Aboo-Haneefeh, the difference between الوَاجِبُ and الفَرْضُ is like the difference between heaven and earth: (TA:) this distinction, however, is founded upon contested derivations of the two terms: (Kull p. 276:) and it is said that wherever the phrase فَرَضَ اللّٰهُ عَلَيْهِ occurs, it means إِيجَابٌ. (TA.) Also He (the apostle of God) instituted, or prescribed, [a thing as a statute, or an ordinance, or a command or prohibition;] syn. سَنَّ; (O, K;) on the authority of IAar alone: (O, TA:) but accord. to others, he made necessarily obligatory or binding; and this, says Az, is the obvious meaning. (TA.) Also He (a judge) decreed, or adjudged, [TA.) Also He (a judge) decreed, or adjudged, [a thing, as, for instance,] expenses [&c.]. (Msb.) Also He assigned, or appointed, a particular time for doing a thing; or he determined, defined, or limited, a thing as to time, or otherwise; the inf. n., فَرْضٌ, being syn. with تَوْقِيتٌ: (Ibn-'Arafeh, A, O, K:) as in the phrase فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ [And whoso determineth the performance of the pilgrimage therein]; (Ibn-'Arafeh, O, K;) occurring in the Kur [ii. 193]; and in like manner it is expl. by Ibn-'Arafeh as occurring in xxxiii. 38 of the Kur (O, TA:) but the phrase quoted above is also expl. as meaning and whoso maketh it obligatory, or binding, on himself to perform the pilgrimage therein, by his entering upon the state of إِحْرَام. (TA.) b3: سُورَةٌ أَنْزَلْنَاهَا وَفَرَضْنَاهَا, (K,) in the Kur, [commencing chap. xxiv.,] (TA,) means [This is a chapter which we have revealed and] in which we have set down the obligatory statutes: (O, K:) or in which we have bound you to do according to what is made obligatory therein: (Az, O:) or, as some read, ↓ وَفَرَّضْنَاهَا, (S, O, K, *) meaning and in which we have set down obligatory statutes, (O, L, K,) one after another: (O, K:) or which we have distinctly explained: (Az, S, O, K:) or we have distinctly explained what is in it, of lawful and unlawful [things]. (T, TA.) b4: فَرْضٌ also signifies The act of reading, or reciting. (IAar, O, K.) You say, فَرَضْتُ جُزْئِى I read, or recited, my portion. (O, TA.) A3: فَرُضَ, inf. n. فَرَاضَةٌ, He was, or became, skilled in the فَرَائِض; (A, O, K, TA;) i. e. in the science of the division of inheritances. (TA.) MF says that, accord. to IKtt, the verb is also written فَرَضَ, like كَتَبَ: but [says SM] what I find in his “ Kitáb el-Abniyeh ” is the mention of the two modes of writing in the instance of فرضت said of a cow; and the verb applied to a man he has not mentioned. (TA.) A4: فَرَضَتْ, aor. ـِ inf. n. فُرُوضٌ; and فَرُضَتْ, inf. n. فَرَاضَةٌ; She (a cow) became old, aged, far advanced in age, (S, O, K,) or extremely old. (TA.) b2: And فَرَضَ, inf. n. فُرُوضٌ, signifies It (a thing) became wide; it widened, or dilated. (TA.) 2 فَرَّضَ see 1, first sentence: and again, in the last quarter of the paragraph.

A2: فرّض, inf. n. تَفْرِيضٌ, said of a man, He had a فَرِيضَة [to give from] among his camels. (O, K.) 4 افرض لَهُ: and افرضهُ: see 1, latter part of the first half of the paragraph.

A2: أَفْرَضَتِ المَاشِيَةُ The beasts amounted to the number which rendered it obligatory on the owner to give from among them a فَرِيضَة. (S, O, K. *) 8 افترضهُ: see 1, first sentence. b2: لَمْ يَفْتَرِضْهَا وَلَدٌ, occurring in a trad., means [A child had not been brought forth by her; lit.] لَمْ يَحُزَّهَا, and لَمْ يُوءَتِّرْهَا [a mistake for لم يُوءَشِّرْهَا]. (TA.) A2: See also 1, latter part of the first half of the paragraph.

A3: افترض الجُنْدٌ The soldiers received their stipends. (A, K.) A4: افترض القَوْمُ The people, or company of men, perished, none of them remaining; syn. انقرض. (K.) فَرْضٌ A mark [made by notching, or otherwise; as is shown by the first explanation of 1]: (TA:) a notch, or an incision, in a thing: (O, TA:) of a bow, (S, A, K,) the place of the string; (K;) the notch (S, A, O) in the curved extremity thereof, (A,) into which the string falls; (S, O;) as also ↓ فُرْضَةٌ; (A, TA;) or this is the place of the notch for the string thereof: (Msb:) pl. of the former فِرَاضٌ (S, O, K) and فُرُوضٌ; (TA;) and of the latter فُرَضٌ (Msb, TA) and فِرَاضٌ: (Msb:) also, of a زَنْد, (S, K,) or [rather] of a زَنْدَة, (A,) the notch; (K;) or the place, or part, whence the fire is produced; (S, K;) the hole, or perforation, that is made in the head thereof, into which the زَنْد is put, and then twisted round, in producing fire; also called وَكْرٌ; (A;) and ↓ فُرْضَةٌ signifies the same: (TA:) and فُرَضٌ also signifies notches in an unfeathered and headless arrow [such as is used in the game called المَيْسِر]. (TA.) A2: I. q. ↓ مَفْرُوضٌ (A, Msb, K) [Apportioned: appointed; made lawful, or allowable: and] a thing made obligatory, or binding, by God; (S, A, O, K;) for neglecting which one will be punished; like وَاجِبٌ; accord. to EshSháfi'ee; (TA in art. وجب;) because it has marks and limits; (S, O, TA;) said to be from the same word signifying “ a mark,” because it inseparably pertains to a man, like a mark; (TA;) or, as some say, because it necessarily pertains to a man like as does the فَرْض, i. e. notch, to the arrow; (O, TA;) as also ↓ مُفْتَرَضٌ: (TA:) pl. فُرُوضٌ. (Msb.) As a law-term, it is of two sorts, فَرْضُ عَيْنٍ and فَرْضُ كِفَايَةٍ: the former is That whereof the observance is obligatory on every one, and does not become of no force in respect of some in consequence of the observance [thereof] by some [others]; as religious belief, and the like: the latter is That whereof the observance is obligatory on the collective body of the Muslims, and, in consequence of the observance [thereof] by some, becomes of no force in respect of the rest; as warring against unbelievers, and the prayer over the dead in the bier. (KT.) Yousay, هٰذَا أَمْرٌ فَرْضٌ عَلَيْهِمْ, and ↓ مَفْرُوضٌ, and ↓ مُفْتَرَضٌ, This is [a thing] made obligatory, or binding, on them by God. (TA.) And حَقُّكَ فَرْضٌ, and ↓ مَفْرُوضٌ, and ↓ مُفْتَرَضٌ, Thy right, or due, is [a thing] made obligatory, or binding, by God. (A.) ↓ نَصِيبًا مَفْرُوضًا, in the Kur [iv. 8 and 118], means A share, or portion, determined, defined, or limited, as to time, or otherwise: (Zj, Ibn-'Arafeh:) or, in iv. 118, a share, or portion, cut off and limited. (S, O.) [See also فَرِيضَةٌ.]

b2: A statute, an ordinance, a command or prohibition, of the Apostle of God; syn. سُنَّةٌ. (IAar, O, K.) [But فَرْضٌ is generally distinguished from سُنَّةٌ: the former, for instance, being applied to prayer appointed in the Kur-án; and the latter, to prayer appointed by Mohammad without allegation of a divine order.] b3: A gift, or a soldier's stipend or pay, syn. عَطَآءٌ, (A,) or عَطِيَّةٌ, (S, O, K,) assigned, or appointed. (S, O, K. *) In the copies of the K, مَوْسُومَة is put by mistake for مَرْسُومَة. (TA.) You say, مَا أَصَبْتُ مِنْهُ فَرْضًا وَلَا قَرْضًا I did not obtain from him an assigned, or appointed, gift, or soldier's stipend, (S, O, TA,) nor a gift to be requited, or a loan. (O, TA.) And فَرْضٌ also signifies A thing which one makes obligatory, or binding, on himself, and freely gives: or a thing which one gives liberally, not for a recompense. (IDrd, O, K.) A3: Also Soldiers who receive stipends; (K:) so accord. to Lth, as related by Az; but [Sgh says] I have not found it in the book of Lth: (O:) or soldiers having definite portions assigned to them: (A:) pl. فُرُوضٌ. (A, TA.) Yousay, عِنْدَهُ مِائَةٌ مِنَ الفَرْضِ He has with him a hundred soldiers &c. (A.) A4: A shield. (S, O, K.) Sakhr-el-Gheí says, describing lightning, (O, TA,) likening it to a light shield which an announcer of tidings was turning over and over with his hands that a party might see it and be gladdened [by the signal], (TA,) أَرِقْتُ لَهُ مِثْلَ لَمْعِ البَشِيرِ يُقَلِّبُ بِالكَفِّ فَرْضًا خَفِيفًا [I was sleepless by reason of it, it being (in its flickering) like the signalling of the announcer of tidings turning over and over with the hand a light shield]: one should not say قُرْصًا خفيفا. (S, O, TA: but my copies of the S have قَلَّبَ instead of يُقَلِّبُ.) [See also what follows.] b2: And A stick, or piece of wood; syn. عُودٌ; thus [it means] in the verse (فِى البَيْتِ) accord. to El-Jumahee, (O, TA,) i. e. in the verse above-cited: (TA:) he says, الفَرْضُ فِى البَيْتِ عُودٌ: (O, TA:) whence the author of the K has been misled to explain الفَرْضُ as meaning عُودٌ مِنْ أَعْوَادِ البَيْتِ. (TA.) b3: And An arrow before it has been furnished with feathers and a head: (Akh, S, O, TA:) a meaning also heard by El-Jumahee: (O, TA:) and to this, in the hand of the player, 'Abeed ElAbras has likened lightning, accord. to the S; but Sgh says, in the TS, that he did not find the verse cited by J in the poetry of 'Abeed. (TA.) b4: And A piece of rag: another explanation heard by El-Jumahee. (O.) b5: And A garment, or piece of cloth: (O, K:) a meaning mentioned by As on the authority of some one or more of the Arabs of the desert, of Hudheyl. (O.) [See also فِرَاضٌ.] b6: And it is said that in the verse cited above it means the notch in the زَنْد [or rather زَنْدَة, mentioned in the first sentence of this paragraph]. (O, TA.) A5: A sort of dates (S, O, Msb, K) of 'Omán: (Msb:) As says that the best dates of 'Omán are these and the بَلْعَق: (S, O:) and AHn says, Certain of the desertArabs of 'Omán informed me that when the tree thereof has its fruit ripened, and the gathering is delayed, the fruit falls from its stones, and the raceme remains with nothing upon it but stones hanging to the ثَفَارِيق [by which they are attached to the ends of the stalks]. (TA.) فِرْضٌ The fruit of the دَوْم [or Theban palm] while continuing red. (AA, O, * K.) فُرْضَةٌ: see فَرْضٌ, first sentence, in two places, b2: A gap, or an opening, in a wall and the like: pl. فُرَضٌ. (Msb.) b3: A gap, or breach, in the bank of a river, (S, Mgh, O, Msb, K,) whence one draws water, (S, O, K,) or by which one descends to the water, (Mgh, Msb,) and by which the ships, or boats, ascend; (Msb;) i. e. (Mgh) its مَشْرَعَة: (As, A, Mgh:) pl., in this and the following senses, فُرَضٌ (TA) and فِرَاضٌ. (A, TA.) Hence the saying, in a trad., فَاجْعَلُوا السُّيُوفَ لِلْمَنَايَا فُرَضًا (assumed tropical:) Therefore make ye the swords to be مَشَارِع [here used in the sense of means of access] to death; (O, TA;) and offer, or expose, yourselves to martyrdom. (TA.) Hence also, فِرَاضٌ is used in the sense of ثُغُورٌ [pl. of ثَغْرٌ, q. v.]. (TA.) b4: Of a sea, or great river, The place where ships unload; syn. مَحَطُّ السُّفُنِ: (S, O, K:) or where they are stationed, near the bank of a river, or near the land. (Mgh.) b5: Of a receptacle for ink, The place of the ink. (S, O, K.) b6: Of a door, The نَجْرَان [or piece of wood in which is the foot; i. e. upon which turns the foot]. (S, O, K.) b7: Of a mountain, A part sloping down from the middle and side. (TA.) A2: فُرْضَتَانِ i. q. فَرِيضَتَانِ, q. v., accord. to ISk. (IB.) فَرَضِىٌّ and ↓ فَارِضٌ (S, A, Mgh, O, K) and ↓ فَرَّاضٌ (A, Mgh, B) and ↓ فَرِيضٌ (A, O, L, K) A man skilled in the science of the فَرَائِض; (S, * A, Mgh, O, K, * B;) i. e. in the science of questions relating to inheritance; (Mgh;) or in the science of the division of inheritances. (TA.) فِرَاضٌ The mouth of a river or rivulet. (S, O, K. *) b2: And Roads, or ways. (Lth, O, K.) [In this latter sense, app., (as well as in others shown above,) pl. of فُرْضَةٌ, q. v.]

A2: Also The fire that is elicited from the زَنْدَة. (AHn, TA.) [See also فَرْضٌ (of which it is a pl.), first sentence.]

A3: and Clothing: (S, O, K:) one says, مَا عَلَيْهِ فِرَاضٌ There is not upon him any clothing; (S, O;) or, accord. to AHeyth, covering. (TA.) [See also فَرْضٌ, near the end.]

فَرِيضٌ An arrow having its notch cut; (S, A, O, K;) as also ↓ مَفْرُوضٌ. (TA.) b2: See also فَرَضِىٌّ: A2: and see فَارِضٌ.

A3: Also The cud of the camel; accord. to Kr: but accord. to others this is called, قَرِيض [q. v.], with ق. (TA.) فَرِيضَةٌ, of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: pl. فَرَائِضُ: said by some to be derived from فَرْضٌ signifying the act of “ apportioning,” or “ appointing; ” because فرائض are apportioned, or appointed: by others said to be from فَرْضٌ in relation to a bow. (Msb.) [These remarks apply to the word in all the senses here following.] b2: A subst. signifying A thing made obligatory, or binding, on a person or persons, (S, Mgh, TA) by God; (S, TA;) an obligatory statute or ordinance of God, in a general sense: pl. as above. (TA.) b3: A portion, or share, made obligatory, or binding, (K, * TA,) on a man: (TA:) or anything apportioned, or appointed: [and particularly a primarily-apportioned inheritance: (see an ex. in the first paragraph of art. عول:)] and hence, فَرَائِضُ is applied to the portions, or shares, of inheritances; [i. e. the fixed primary portions of inheritances assigned by the Kur-án; which are a half, third, fourth, sixth, and eighth;] because they are apportioned, or appointed, to their several owners. (Mgh.) and hence, (Mgh,) عِلْمُ الفَرَائِضِ, and elliptically الفَرَائِضُ, (S, * Mgh, O, * Msb,) The science of the division of inheritances; (S, O, TA;) or the science of questions relating to inheritance. (Mgh.) It is said in a trad., (Mgh,) تَعَلَّمُوا الفَرَائِضَ وَعَلِّمُوهَا النَّاسَ فَإِنَّهَا نِصْفُ العِلْمِ, accord. to the relation commonly followed, with the pron. fem., referring to الفرائض; and وَعَلِّمُوهُ فَإِنَّهُ, with the pron. masc., referring to عِلْم understood as prefixed to الفرائض; [i. e. Learn ye the science of the division of inheritances, &c., and teach ye it to (other) men, for it is the half of science:] it is said to be called the half of science in consideration of the division of statutes into those which pertain to the living and those which pertain to the dead; or by way of amplification. (Mgh, * Msb.) The phrase الفَرِيضَةُ العَادِلَةُ [The equitable portion of inheritance], in a trad. of Ibn-'Omár, is that respecting which the Muslims have agreed: or that for which the authority is elicited from the Kur-án and the Sunneh without there being in these any express statute respecting it: or that is equitably divided, agreeably with the portions and shares mentioned in the Kur-án and the Sunneh. (TA.) b4: What is made obligatory, or binding, [on the owner, to give,] of pasturing beasts, [i. e. camels,] in payment of the poor-rate; (S, O, K;) the camel that is taken in payment of the poor-rate: so termed because it is made obligatory to be given, of a certain number of camels: the ة is added because the word is made a subst., not an epithet: pl. فَرَائِضُ: (TA:) فَرَائِضُ الإِبِلِ signifying the dues of the poor-rate, of camels: (A, Mgh: *) the فريضة of twenty-five camels is a بِنْت مَخَاض, (Mgh,) or she-camel one year old; (AHeyth;) that of thirty-six, a بِنْت لَبُون, (AHeyth, Mgh,) or she-camel two years old; (AHeyth;) that of forty-six, a حِقَّة, or she-camel three years old; and that of sixty-one, a جَذَعَة, or she-camel four years old. (AHeyth.) الفَرِيضَتَانِ signifies The جَذَعَة of sheep, or goats, with the حِقَّة of camels; (ISk, S, O, K;) and ↓ الفُرْضَتَانِ signifies the same, accord. to ISk. (IB.) And فَرِيضَةٌ, by an extension of its meaning, is applied to A camel, in other cases than those of the poor-rate. (TA.) b5: See also فَارِضٌ.

فِرْيَاضٌ Wide, or broad. (O, K.) فَرَّاضٌ: see فَرَضِىٌّ.

فَارِضٌ: see فَرَضِىٌّ.

A2: Old, aged, or advanced in age; applied to a cow; (S, A, O;) in the Kur ii. 63; (S, O;) and to a ram: (TA:) or extremely aged; or old and weak; applied to a cow; (Fr, Katádeh;) as also فَارِضَةٌ and ↓ فَرِيضٌ (TA) and ↓ فَرِيضَةٌ: (K, TA: [but to what these are applied is not shown further than by their being mentioned as fem. epithets:]) or large and fat; applied to a cow: pl. فَوَارِضُ: (Az:) and the pl. also signifies sound, or healthy, and large; (Ibn-'Abbád, O, TS, K;) not small, nor diseased: (Ibn-'Abbád, O, TS:) and, contr., diseased. (Ibn-'Abbád, O, TS, K.) b2: (tropical:) Old, aged, or advanced in age, and large, big, or bulky; applied to a man: (TA:) or large, big, or bulky; applied to a man; (S, A, O, K;) and to a full-grown unripe date (بُسْرَة); (A, TA;) and to the bursa faucium of a camel (شِقْشِقَة); and to a uvula (لَهَاة); (O, K;) and to a skin for water or milk (سِقَآء); (IB;) and to a beard (لِحْيَة); (A, O, K;) or, applied to this last, it is with ة; (Akh, S;) or with and without ة: (L:) and without ة, applied in the same sense to anything; (S, O, K;) being masc. and fem.: (As, O:) pl. فُرَّضٌ, (IAar, S, A, O, K,) applied to men; (IAar, S, A, O;) or this, so applied, signifies goodly, or handsome: (TA:) and فَوَارِضُ is applied to dates [&c.]. (A, TA.) Also (assumed tropical:) Old, or ancient; (K;) applied to a thing. (TA.) You say ضِغْنٌ فَارِضٌ (tropical:) Great rancour, or malevolence, or malice; (L;) as also ضَغِينَةٌ فَارِضٌ: (A, L:) or old rancour, &c. (O.) And ضَبٌّ فَارِضٌ (tropical:) Great enmity. (IAar.) أَفْرَضُ The most [and more] skilled, of men, in the science of the فَرَائِض; (S, Mgh, O, K; *) i. e. in the science of the division of inheritances; (S, O, TA;) or in the science of questions relating to inheritance. (Mgh.) It is said in a trad., أَفْرَضُكُمْ زَيْدٌ The most skilled, of you, &c., is Zeyd. (S, Mgh.) مِفْرَضٌ An iron instrument with which notches, or incisions, are made. (S, O, K.) مُفَرَّضٌ Notched much, or in many places; serrated; or jagged. (El-Báhilee.) b2: And hence, The [kind of beetle called] جُعَل: (El-Báhilee:) or the male of the [beetles called] خَنَافِس. (IAar.) مَفْرُوضٌ: see فَرِيضٌ: A2: and see also فَرْضٌ, as syn. with مَفْرُوضٌ, in four places.

مُفْتَرَضٌ: see فَرْضٌ, as syn. with مَفْرُوضٌ, in three places.

فنك

1 فَنَكَ بِالمَكَانِ, [aor. ـُ (TK,)] inf. n. فُنُوكٌ, He remained, stayed, dwelt, or abode, in the place. (El-Umawee, S, O, K.) b2: فَنَكَ فِى الأَمْرِ, (S, O, K, *) aor. as above, (S,) and so the inf. n., (S, O,) He persisted, or persevered, in the affair; (S, O, K; *) as also ↓ افنك. (K.) [See also فَتَكَ; and see other explanations below.] And فَنَكَ فِى

الكَذِبِ He persisted, or persevered, in lying: asserted by Yaakoob to be formed by transposition from فَكَنَ: and Aboo-Tálib says that ↓ فانك and ↓ فنّك, of which latter the inf. n. is تَفْنِيكٌ, signify he persisted, or persevered, in lying, and in evil; not in good; and denote the like of consecutiveness. (TA.) [See also فَنْكٌ, which may be an inf. n. of فَنَكَ in this sense, and in others.] and فَنَكَ عَلَيْهِ, (K, TA,) inf. n. as above, (TA,) signifies [in like manner] He kept, or applied himself, constantly, perseveringly, or assiduously, to it; as also ↓ افنك. (K, TA.) b3: And فَنَكَ فِى الطَّعَامِ, (Ibn-'Abbád, S, O, K,) aor. as above, (S,) and so the inf. n., (S, O,) He continued constantly, uniformly, or regularly, in the eating of the food, not loathing aught thereof; (Ibn-'Abbád, S, O, K;) as also فَنِكَ, (S, O, K,) with kesr, (S, O,) like عَلِمَ, (K,) inf. n. فُنُوكٌ; (S, O, K;) and so ↓ فانك: (Ibn-'Abbád, O, K:) and الطَّعَامَ ↓ فَانَكْتُ وَالشَّرَابَ signifies [simply] I kept continually, or constantly, to the food and the beverage: and also I loathed them, or turned away from them with disgust. (Ibn-'Abbád, O.) b4: And فَنَكَ فِى الأَمْرِ [not فانك as in the lexicons of Golius and Freytag, the latter of whom gives both forms of the v. in the sense here following, as does also the TK,] signifies also He entered into the affair. (K.) b5: And He mastered the affair, and overcame it. (O.) b6: فَنَكْتَ فِى لَوْمِى, and فيه ↓ افنكت, (both in the TA, but the latter only in the O,) Thou wast, or hast become, skilled in the blaming, or censuring, of me, and profuse, or immoderate, therein: so says Fr. (O, TA.) b7: And فَنَكَتْ and ↓ أَفْنَكَتْ She (a woman) blamed, or censured, and kept continually, or constantly, to blaming, or censuring, or to some other thing [or act]. (Lth, O, TA. *) b8: And the former, said of a girl, or young woman, She cared not for what she did nor for what was said to her. (Ibn-'Abbád, O, K.) This meaning has also been assigned to فَتَكَتْ. (TA.) b9: And فَنَكَ, (K,) inf. n. as above, (TA,) He lied, or said what was untrue; as also ↓ افنك. (K.) 2 فَنَّكَ see above, near the beginning.3 فَاْنَكَ see 1, first quarter: and near the middle, in two places.4 أَفْنَكَ see 1, in five places.

فَنْكٌ i. q. عَجَبٌ: (IAar, O, K, TA:) [it app. means A wonderful thing: for] IAar cites as an ex., وَلَا فَنْكَ إِلَّا سَعْىُ عَمْرٍو وَرَهْطِهِ بِمَا اخْتَشَبُوا مِنْ مِعْضَدٍ وَدَدَانِ [And there is not anything wonderful except the conduct of 'Amr and his near kinsfolk in their having taken without selection a sword commonly used for lopping trees, and one that was blunt]: (TA:) and ↓ فَنَكٌ signifies the same. (K, TA.) A2: Also Persistence, or perseverence; or the act of persisting, or persevering. (TA.) [In this and the following senses, it seems to be an inf. n. of which the verb is فَنَكَ; as is indicated in the TA.]

b2: And The act of overcoming. (O, K, TA. [Accord. to the TA, from IAar; but said in the O to be from another, not there named.]) b3: and The acting wrongfully, unjustly, injuriously, or tyrannically. (IAar, O, K, TA.) b4: And The lying, or saying what is untrue. (IAar, O, K, TA.) فَنَكٌ A certain beast, (Kr, O, K,) of the skin of which the furred garment is made; (Kr, S, O;) [the marten;] the furred garment whereof is the best sort of such garments, and the highest in estimation, and the most equable, and is suitable to all temperate constitutions: (K:) it is said to be a species of the Turkish fox's cubs; and therefore Az and others say that the word is arabicized; some of the travellers relate that it is applied to the young-one of the jackal (اِبْن آوَى) in the country of the Turks: (Msb:) it is also said to mean a certain skin that is worn; and to be an arabicized word: [in Pers\. a furred garment is called فَنَك:] IDrd says, “I do not think it to be Arabic: ” and MF mentions ↓ فَنِيكٌ as signifying an animal like the fox; an arabicized word; from [a work entitled] غَايَة البَيَان; and he says that it appears to be the فَنَك that is mentioned in the K. (TA.) b2: See also فَنْكٌ.

الفَنِيكُ The مَجْمَع [or part in which is the symphysis] of the لَحْيَانِ [or two lateral portions of the lower jaw], (Lth, O, K, TA,) in the middle of the chin, (Lth, O, TA,) of a man; (Lth, O, K, TA;) this is when the word is used in the sing. form; (Lth, O; [see also الفَكُّ;]) and it is also called ↓ الإِفْنِيكُ; (Lth, O;) [and in like manner Aboo-'Amr Esh-Sheybánee explained what is meant by the upper فَنِيك as is stated by IF and in the O:] or the extremity [of each] of the لَحْيَانِ, at the place of the عَنْفَقَة [or tuft of hair that is between the lower lip and the chin;] (S, K;) also called ↓ الإِفْنِيكُ; but Ks knew not this: (S:) or the فَنِيكَانِ are the two extremities of the عَنْفَقَة: (O:) or (K, TA, in the CK “ and ”) the sing. signifies a bone [beneath the temple,] to which the shaving of the head reaches (عَظْمٌ يَنْتَهِى إِلَيْهِ حَلْقُ الرَّأْسِ): (K, TA:) and accord. to Lth, the dual signifies the two extremities of the [lower] jaw, of whatever has a jaw, that move in the act of chewing, below the temples: (O:) or, accord. to Sh, the two thin, rising bones, [app. the two coronoid processes of the jaw,] lower than the ears, between the temple and the ball of the cheek. (TA.) The lower فَنِيك is [app. The symphysis of the pubes; being] said by Aboo-'Amr Esh-Sheybánee to be the part where the two hip-bones meet together: (IF, O:) [hence, perhaps, and therefore it may be erroneously,] the فنيك is said by AA to be the root, or base, of the tail: (TA:) and it signifies, as also ↓ الإِفْنِيكُ, (IDrd, O, K,) the زِمِكَّى, (K,) or زِمِجَّى, [i. e. the place of growth, or the root, or the whole, of the tail, of a bird, or] of a young bird; as they assert; (IDrd, O;) but IDrd says, “ I will not pronounce it to be correct: ” (O:) and the dual signifies two bones cleaving together: when, in the female pigeon, they are broken, she does not retain her eggs [sufficiently], but excludes them prematurely. (Lth, O.) A2: See also فَنَكٌ.

الإِفْنِيكُ: see the next preceding paragraph, in three places.

مُتَفَنِّكَةٌ A foolish, or stupid, woman. (Ibn-'Abbád, O, K.)

فغم

1 فَغَمَهُ الطِيبُ, (S, K,) aor. ـَ inf. n. فَغْمٌ and فُغُومٌ, (K,) The perfume stopped the air-passages of his nose. (S, K.) b2: And فَغَمَتِ الرَّائِحَةُ السُّدَّةَ The odour opened the obstruction of the nose: thus the verb has two contr. significations. (K.) b3: See also a trad. cited in art. فعم, conj. 4.

A2: فَغَمَ said of a rose, or flower, (S, TA,) aor. ـَ inf. n. فُغُومٌ, (TA,) It opened; as also ↓ تفغّم. (S, TA.) A3: فَغَمَ, (S, K, TA,) inf. n. فَغْمٌ; (TA;) and ↓ فاغم, (S, * K, TA,) inf. n. فِغَامٌ (S, TA) and مُفَاغَمَةٌ; (S;) He kissed (S, K, TA) him, or it, (S,) or a woman. (K, TA.) b2: And فَغَمَ said of a kid, (K, TA,) inf. n. فَغْمٌ, (TA,) He sucked (K, TA) the dug of his mother. (TA.) A4: فَغِمَ بِهِ, (S, K,) aor. ـَ (K,) inf. n. فَغَمٌ, (S,) He was, or became, attached to it, fond of it, or eagerly desirous of it. (S, K.) And فَغَمٌ الكَلْبِ signifies The dog's being attached, or accustomed, or habituated, to the chase. (TA.) b2: And فَغِمَ بِالمَكَانِ, (K, TA,) inf. n. فَغَمٌ, (TA,) He resided, stayed, dwelt, or abode, in the place; and kept, or clave, to it; (K, TA;) not quitting it. (TA.) 3 فَاْغَمَ see the preceding paragraph.4 افغم He filled a vessel: (K:) and so افعم. (TA.) b2: And It filled its place with its odour; (K;) as also افعم [q. v.]. (TA.) 5 تَفَغَّمَ see 1.7 انفغم, said of a زُكَام [or defluxion from the head], It was, or became, removed, cleared away, or dispelled; syn. اِنْفَرَجَ; (K;) as also ↓ افتغم. (TA.) 8 إِفْتَغَمَ see what next precedes.

فَغْمٌ What one extracts from the interstices of his teeth, (K, TA,) of what has clung thereto. (TA.) It is said in a trad., كُلُوا الوَغْمَ وَاطْرَحُوا الفَغْمَ [Eat ye the وغم and throw ye away the فغم]; in which, accord. to IAth, by the فغم is meant what is expl. above; and by the وغم, what falls, portion after portion, of the food: but some, he adds, say that the converse is the case. (TA.) فُغْمٌ and ↓ فُغُمٌ The mouth, altogether: or the chin with the two lateral portions of its jaw; (K, TA; [i. e. بِلَحْيَيْهِ; for which the CK has بلِحْيَتِهِ;]) and so فُقْمٌ: (TA:) or, accord. to Sh, فُغْمٌ signifies the nose: but accord. to Kr, it is ↓ فَغْمٌ that has this meaning. (TA.) أَخَذَ بِفُغْمِهِ, a phrase mentioned by Az, is expl. as meaning He took hold of his chin together with the two lateral portions of its jaw: or, accord. to Sh, it means he took hold of his nose: (TA:) or it means (assumed tropical:) he distressed, afflicted, troubled, or molested, him. (K, TA.) فَغَمٌ: see the next preceding paragraph.

هُوَ فَغِمٌ بِهِ (S, TA) and بِهِ ↓ مُفْغَمٌ (K, TA) He is attached to it, fond of it, or eagerly desirous of it. (S, K, TA.) And كَلْبٌ فَغِمٌ عَلَى الصَّيْدِ [A dog attached, &c., or accustomed, or habituated, (see 1,) to the chase]: (S:) or كَلْبٌ فَغِمٌ [alone] a dog eagerly desirous of the chase. (TA.) فُغُمٌ: see فُغْمٌ.

فَغْمَةُ الطِّيبِ The odour of perfume: (S, TA:) and so فَغْوَتُهُ. (TA.) And فَغْمَةُ رِيحِ الخَمْرِ The fragrance of the odour of wine]. (Z, TA voce عَصْفَةٌ.) مُفْغُومٌ: see فَغِمٌ.

مَفْغُومٌ A thing perfumed with aromatics. (TA.) A2: And [A man] affected with a زُكَام [or defluxion from the head]. (TA.)

فتن

1 فَتَنَهُ, (T, S, M, &c.,) aor. ـِ (M,) inf. n. فَتْنٌ, (S, M, K,) [and quasi-inf. n., in this and other senses, فِتْنَةٌ,] He burned it (T, * S, * M, K *) in the fire. (M.) Hence, [in the Kur li. 13,] يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (T, * S, M, K *) i. e. [The day, or on the day, accord. to two different readings, (يَوْمُ and يَوْمَ, the latter of which is the more common,)] when they shall be burned (T, S, M, K) with the fire [of Hell]. (T.) And [in the Kur lxxxv. 10,] إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ Verily they who burned the believing men and the believing women (T, S *) in the fire kindled in the trench, or pit; throwing them therein. (T.) This is said to be the primary signification of the verb. (TA.) b2: And He melted it with fire, (T,) or put it into the fire, (S, Msb,) namely, gold, (T, S, Msb,) and silver, in order to separate, or distinguish, (T, Msb,) the bad from the good, (T,) or the good from the bad, (Msb,) or to see what was its [degree of] goodness. (S.) b3: And hence, accord. to Er-Rághib, الفَتْنُ is used as meaning The causing a man to enter into fire [app. by way of trial, or probation], and [in like manner] into a state of punishment, or affliction: (TA:) [and it is also used as meaning the slaying another; whence, in the Kur iv. 102,] إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا means [If ye fear that those who have disbelieved] may slay you; and in like manner in the Chapter of Yoonus [i. e. in x. 83], أَنْ يَفْتِنَهُمْ means ان يَقْتُلَهُمْ. (T. [In the TA, these two exs. are misplaced, or something has been omitted before them by a copyist.]) b4: [Hence also,] one says, فَتَنَهُ, aor. ـِ (K, TA,) inf. n. فَتْنٌ, (TA,) He, or it, caused him to fall into الفِتْنَة; (K, TA;) i. e. trial; and affliction, distress, or hardship; [generally meaning an affliction whereby some good or evil quality is put to the test;] (TA;) as also ↓ اِفْتَتَنَهُ; and ↓ فتّنهُ; (K, TA;) but this, of which the inf. n. is تَفْتِينٌ, has an intensive signification; (S;) and ↓ أَفْتَنَهُ; (K, TA;) which last is rare, or rather, accord. to As, [though app. not in this sense, but in another, to be mentioned in what follows,] is not allowable: (TA:) the first of these verbs is trans. and intrans.: (S, K, TA:) you say also, فَتَنَ, (Az, T, S, K, TA,) aor. ـِ (Az, T, K,) inf. n. فُتُونٌ, (Az, T, S, TA,) He fell into فِتْنَة [i. e. trial, or affliction, &c.]; (Az, T, K;) as also ↓ اِفْتَتَنَ: (K:) or the former signifies he shifted from a good, to an evil, state or condition: or, accord. to En-Nadr, one says ↓ اِفْتَتَنَ and اُفْتُتِنَ, both meaning the same; and this is correct; but فَتَنَ as quasi-pass. of فَتَنْتُهُ [i. e. as intrans.] is of weak authority: (T:) and ↓ اُفْتُتِنَ, said of a man, [as also اِفْتَتَنَ,] and فُتِنَ, signify the same, (S, M,) accord. to Az, (M,) i. e. he was smitten by a فِتْنَة [or trial, &c.,] so that his wealth, or property, or his intellect, departed: and likewise he was tried, or tested: (S:) and accord. to Az, one says, of a man, ↓ أُفْتِنَ, [if not a mistranscription for اُفْتُتِنَ, as above,] with damm, meaning فُتِنَ: (TA:) [and فَتَنَهُ has فُتُونٌ also as an inf. n.:] it is said in the Kur [xx. 41], وَفَتَنَّاكَ فُتُونًا (S) i. e. And we tried thee with a [severe] trying: or the noun in this instance is pl. of فَتْنٌ; or of فِتْنَةٌ, formed by disregard of the ة, like حُجُوزٌ and بُدُورٌ which are [said to be] pls. of حُجْزَةٌ and بَدْرَةٌ; so that the meaning is, we tried thee with several sorts of trying: (Bd:) or, as some say, and we purified thee with a [thorough or an effectual] purifying [like that of gold, or silver, by means of fire]: (TA:) [in many instances] فَتَنَهُ, aor. ـِ [inf. n. فَتْنٌ,] signifies He tried, or tested, him; whence, in the Kur ix. 127, يُفْتَنُونَ meansThey are tried, or tested, by being summoned to war, against unbelievers or the like; or, as some say, by the infliction of punishment or of some evil thing. (M.) فَتَنْتُمْ أَنْفُسَكُمْ, in the Kur [lvii. 13], means Ye caused yourselves to fall into trial and punishment. (TA.) And وَهُمْ لَا يُفْتَنُونَ, in the Kur xxix. 1, is expl. as meaning While they are not tried in their persons and their possessions so that he who has true faith may be known from others by his patient endurance of trial. (T.) And the saying, in a trad., إِنَّكُمْ تُفْتَنُونَ فِى القُبُورِ means [Verily ye shall be tried, or tested, in the graves by] the questioning of [the two angels] Munkar and Nekeer. (TA.) [See also مَفْتُونٌ, which is said to be an inf. n., and syn. with فِتْنَةٌ, meaning خِبْرَةٌ, or with فُتُونٌ (mentioned above as an inf. n. of the intrans. v. فَتَنَ), meaning جُنُونٌ; as well as a pass. part. n.] b5: And فَتَنَهٌ, (M, TA,) inf. n. فَتْنٌ, (TA, [or perhaps فُتُونٌ, as in the next following sentence]) also signifies He made him (a man, M) to turn from, or quit, (M, TA,) the predicament in which he was, (M,) or the right course: (TA:) whence, in the Kur [xvii. 75], وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِى أَوْحَيْنَا

إِلَيْكَ (M, TA) i. e. [And verily they were near to] their making thee to turn [from that which we had revealed to thee]: thus this saying has been explained. (TA.) [And He, or it, seduced him; or tempted him: thus it may often be well rendered, agreeably with what next precedes and what next follows, and with explanations of its act. part. n. and of فِتْنَةٌ.] And one says, فَتَنَ المَالُ النَّاسَ, aor. ـِ inf. n. فُتُونٌ, [or perhaps فَتْنٌ, as in the next preceding sentence,] meaning Wealth, or property, inclined, or attracted, to it, men, or mankind: and فُتِنَ فِى دِينِهِ and ↓ اُفْتُتِنَ, both in the pass. form, He declined [or was made to decline] from [the right way in] his religion. (Msb.) And فَتَنَهُ, aor. ـِ inf. n. فَتْنٌ and فُتُونٌ, (M, K,) He, or it induced in him admiration, or pleasure; (M, * K, * TA;) as also ↓ أَفْتَنَهُ [respecting which see what here follows]: (M, K:) and one says, of a woman, فَتَنَتْهُ, (T, S,) meaning [She enamoured him; or captivated his heart; i. e.] she bereaved him of his heart, or reason, (دَلَّهَتْهُ, [thus in several copies of the S, in one of my copies بَلَّهَتْهُ,] and [so affected him that] he loved her; (S;) as also ↓ أَفْتَنَتْهُ; (T, S;) the former of the dial. of El-Hijáz, and the latter of the dial. of Nejd; (T, S; *) but ↓ افتنتهُ, (T, S,) or افتنهُ, (M,) was disallowed by As, (T, S, M,) and he paid no regard to a verse mentioned to him as an ex. thereof, (T,) [or] he ignored a verse cited to him as an ex. of the pass. part. n. from an أُرْجُوزَة of Ru-beh, not knowing it therein; (M;) most of the lexicologists, however, allow both: (T:) Sb says that فَتَنَهُ signifies he put [or occasioned] in him فِتْنَة; and ↓ افتنهُ, he caused الفِتْنَة to come to him [or to affect him]; (M;) or he said that the latter means he made him to be فَاتِن: (TA voce حَزَنَهُ:) and one says also, of a man, فُتِنَ بالْمَرْأَةِ and ↓ اُفْتُتِنَ [both meaning He was enamoured by the woman]. (T.) b6: and one says also, of a man, فَتَنَ, aor. ـِ inf. n. فُتُونٌ, meaning He desired الفُجُور [i. e. the committing of adultery or fornication]: (Az, TA:) or فَتَنَ إِلَى

النِّسَآءِ, inf. n. فُتُونٌ, he desired الفُجُور (T, M, K, TA) with women or the women; as also فُتِنَ إِلَيْهِنَّ. (M, K, TA.) 2 فَتَّنَ see the preceding paragraph, former half.3 مُفَاتَنَةٌ [The occasioning فِتْنَة (meaning conflict, or discord, or the like,) with another]. (TA in art. عرم: see 3 in that art.) 4 أَفْتَنَ see 1, former half, in two places: and also in the latter half, in four places.5 بَنُو ثَقِيفٍ يَتَفَتَّنُونَ أَبَدًا means يَتَحَارَبُونَ [i. e. The sons of Thakeef (the tribe so called) contend in war, one with another, ever]. b2: تَفَتَّنَنِى: see 5 in art. عجب, where it is said to be syn. with تَصَبَّانِى.8 إِفْتَتَنَ see 1, former half, in four places: and also in the latter half, in two places.

فَتْنٌ A sort, or species; and a state, or condition; syn. ضَرْبٌ, (T, M, K,) and فَنٌّ, (T, K,) and لَوْنٌ, (M, K,) and حَالٌ. (T, K.) Hence the saying of 'Amr Ibn-Ahmar El-Báhilee, إِمَّا عَلَى نَفْسٍ وَإِمَّا لَهَا وَالعَيْشُ فَتْنَانِ فَحُلْوٌ وَمُرْ

[Either against a soul or for it; life being of two sorts, or conditions, sweet and bitter; مُرْ being for مُرٌّ]; (T; and the latter hemistich, without the incipient و, is cited in the K;) thus as related by some: but as related by Aboo-Sa'eed [As], he said فَنَّانِ, i. e. ضَرْبَانِ: and as related by Aboo-'Amr Esh-Sheybánee, فِتْنَانِ [with kesr]; and [he seems to have held that the poet meant two-sided; for] he says that ↓ الفِتْنُ signifies النَّاحِيَةُ. (T.) b2: And الفَتْنَانِ, (K, TA, [in the CK, erroneously, الفُتْنانِ,]) dual of الفَتْنُ, (TA,) signifies The first and last parts of the day; or the early part of the morning and the late part of the evening: (K, TA:) because they are two states, or conditions, and two sorts. (TA.) فِتْنٌ: see the next preceding paragraph.

فِتْنَةٌ A burning with fire. (T.) b2: And The melting of gold and of silver (K, TA) in order to separate, or distinguish, the bad from the good. (TA.) b3: And [hence, or] from فَتَنَ signifying

“ he melted,” (T,) or from that verb as signifying “ he put into the fire, “(Msb,) gold, and silver, “ for that purpose,” (T, Msb,) it signifies A trial, or probation; (IAar, T, S, M, K, TA;) and affliction, distress, or hardship; (TA;) and [particularly] an affliction whereby one is tried, proved, or tested: (IAar, T, S, K, TA:) this is the sum of its meaning in the language of the Arabs: (T, TA: *) or the trial whereby the condition of a man may be evinced: this, accord. to Zj, may be the meaning in the Kur v. 45: (M:) or a mean whereby the condition of a man is evinced, in respect of good and of evil: (Kull:) [hence it often means a temptation:] and ↓ مَفْتُونٌ signifies the same as فِتْنَةٌ, (S, M, K,) meaning a trial: (K:) the pl. of فِتْنَةٌ is فِتَنٌ. (Msb.) It proceeds from God and from man: (Er-Rághib, TA:) [there are many instances of its proceeding from God in the Kur; for ex., in xxxvii. 61,] إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ i. e. [Verily we have made it to be] a trial [to the wrongdoers] is said in relation to the tree Ez-Zakkoom; the existence of which they disbelieved; for when they heard that it comes forth in the bottom of Hell, they said, Trees become burned in the fire; then how can they grow therein? (M.) [And hence] it signifies also Punishment, castigation, or chastisement. (T, M, K.) And Slaughter: (T:) and civil war, or conflict occurring among people: (M:) and slaughter, and war, and faction, or sedition, among the parties of the Muslims when they form themselves into parties: (T:) and discord, dissension, or difference of opinions, among the people. (IAar, T, K.) A misleading; or causing to err, or go astray: (T, K:) [seduction; or temptation: or a cause thereof; such as] the ornature, finery, show, or pomp, and the desires, or lusts, of the present life or world, whereby one is tried: (T:) and wealth, or children; (T, K, TA;) because one is tried thereby: (TA:) and women; than whom, the Prophet said, there is no فِتْنَة more harmful to men: (T:) and a cause of one's being pleased with a thing; (T, M, K;) as in the saying لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ [in the Kur x. 85, i. e. Make not us to be a cause of pleasure to the wrongdoing people]; meaning, make not them to prevail over us, so as to become pleased with their unbelief and to think that they are better than we. (T.) Also Madness, insanity, or diabolical possession; (T, K;) and so ↓ فُتُونٌ and ↓ مَفْتُونٌ. (T.) And Error; or deviation from the right way. (M, K.) And Infidelity; or unbelief: (T, M, K:) thus in the saying, [in the Kur ii. 187,] وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ [and infidelity, or unbelief, is more excessive than slaughter: and the like is said in ii. 214]. (T.) And A sin, a crime; or an act of disobedience for which one deserves punishment. (M, K.) and Disgrace, shame, or ignominy. (M, K.) فِتْنَةُ الصَّدْرِ signifies الوَسْوَاسُ [app. as meaning The devil's prompting, or suggesting, of some evil idea]: فِتْنَةُ المَحْيَا, The being turned from the [right] road: فِتْنَةُ المَمَاتِ, The being questioned in the grave [by the two angels Munkar and Nekeer]: فِتْنَةُ الضُّرِّ, The sword: and فِتْتَةُ السُّرِّ, Women. (TA.) [And الفِتْنَةُ العَمْيَا is a phrase used in the present day as meaning Incurable evil or trouble.]

A2: [It is also the name now commonly given to The mimosa farnesiana of Linn.; (Delile's Floræ

Ægypt. Illustr. no. 962;) called by Forskål (Flora Ægypt. Arab. p. lxxvii.) mimosa scorpioïdes.]

فِتَانٌ A covering, of leather, for the [camel's saddle called] رَحْل: (T, M, K:) pl. فُتُنٌ. (M.) فُتُونٌ: see فِتْنَةٌ, latter half. [It is an inf. n. of 1 in several senses.]

فَتِينٌ, applied to silver (وَرِق, i. e. فِضَّة), Burnt. (S.) b2: [Hence,] Black stones; as though burnt with fire. (T.) And A [stony tract such as is called] حَرَّة, (S,) or like a حَرَّة, (Sh, T,) as though the stones thereof were burnt: (Sh, T, S:) or a black حَرَّة: (K:) or a حَرَّة wholly covered by black stones, as though they were burnt: (M:) pl. فُتُنٌ: (Sh, T, M, K:) and فَتَائِنُ signifies black حِرَار [pl. of حَرَّةٌ]; (TA; [and the same is app. indicated in the T;]) as though its sing. were

↓ فَتِينَةٌ; and some say that this is a sing. [or n. un.], and that فَتِين is the pl. [or coll. gen. n.]; but as some relate a verse of El-Kumeyt which is cited as an ex. of فَتِينَة with the ة elided because ending the verse, it is فِتِينَ, and said to be pl. of فِتَةٌ, like as عِزِينَ is of عِزَةٌ. (T.) A2: In the dial. of El-Yemen it signifies Short; and small. (TA.) فَتِينَةٌ: see the next preceding paragraph.

فَتَّانٌ is an intensive epithet. (TA.) b2: and signifies A goldsmith or silversmith: (S, K, TA:) because of his melting the gold and the silver in the fire. (TA.) b3: And الفَتَّانَةُ signifies [The touch-stone; i. e.] the stone with which gold and silver are tried, or tested. (KT.) b4: And the former, A man who tries, or tempts, much. (TA.) And الفَتَّانُ, The devil; (T, S, K;) who tries, or tempts, men, by his deceit, and his embellishing acts of disobedience; (T;) as also ↓ الفَاتِنُ; (M, K;) [each] an epithet in which the quality of a subst. predominates: (M:) pl. of the former فُتَّانٌ. (T, S.) And الفَتَّانَتَانِ, The dirhem and the deenár; (K, TA;) as though they tried, or tempted, men. (TA.) And likewise, (K,) or فَتَّانَا القَبْرِ, (M,) [The two angels] Munkar and Nekeer [who are said to examine and question the dead in the graves]. (M, K.) b5: And A thief, or robber, (T. K,) who opposes himself to the company of travellers in their road. (T.) فَاتِنٌ [is the act. part. n. of the trans. v. فَتَنَ; and as such] signifies Causing to err, or go astray, (T, S, M,) from the truth: (S:) hence the saying in the Kur [xxxvii. 162], مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ, (T, S, * M, *) which, accord. to Fr, means, Ye have not power [over him] to cause him to err, except him against whom it has been decreed that he shall enter the fire [of Hell]; فاتنين being made trans. by means of عَلَى because it implies the meaning of قَادِرِينَ, which is thus made trans.: (M:) Fr says, the people of El-Hijáz say مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ; and the people of Nejd, ↓ بِمُفْتِنِينَ, from أَفْتَنْتُ. (S.) b2: See also فَتَّانٌ.

A2: It is also an epithet from the intrans. v.

فَتَنَ; and as such is applied to a heart as signifying Falling into فِتْنَة [i. e. trial, or affliction, &c.; or in a state of trial, &c.]. (S, * TA.) فَيْتَنٌ A carpenter. (K.) مُفْتَنٌ: see مَفْتُونٌ. [And see also the different explanations of its verb.]

مُفْتِنٌ: see an ex. of its pl. voce فَاتِنٌ.

مَفْتُونٌ [pass. part. n. of 1; signifying Burned: &c.]. b2: It is applied as an epithet to a deenár as meaning Put into the fire in order that one may see what is its [degree of] goodness. (S.) b3: It signifies also Smitten by a فِتْنَة [or trial, &c.,] so that his wealth, or property, or his intellect, has departed: and likewise tried, or tested: (S:) or caused to fall into الفِتْنَة; (K, TA;) i. e. trial; and affliction, distress, or hardship; (TA;) as also ↓ مُفْتَنٌ. (K, TA.) And [particularly] Afflicted with madness, insanity, or diabolical possession. (T, K. *) [See also what here follows.]

A2: It is also syn. with فِتْنَةٌ; (T, S, M, K;) and, thus used, it is an inf. n., like مَعْقُولٌ &c. (T, S, M.) See فِتْنَةٌ, former half: and again, in the latter half. Hence, (T, M,) as some explain it, (M,) بِأَيِّكُمُ الْمَفْتُونُ, [in the Kur lxviii. 6,] (T, M,) meaning In which of you is madness: (T:) but some say that the ب is redundant; (M;) thus says AO; (T;) the meaning being أَيُّكُمُ الْمَفْتُونُ [Which of you is the afflicted with madness]; (T, M;) but Zj disallowed this: (T:) J says, [in the S,] that the ب is redundant, as in كَفَى بِاللّٰهِ شَهِيدًا, in the Kur [xiii. last verse, &c.], and [thus in copies of the S, app. a mistake for “ or ”] المفتون means الفِتْنَةُ, and is an inf. n. [&c.]: IB says, [in remarking upon this passage of the S,] if the ب be redundant, المفتون is the man, and is not an inf. n.; but if you make the ب to be not redundant, then المفتون is an inf. n. in the sense of الفُتُون. (TA.) [See also art. ب; p. 142, second col.; and p. 143, third col.]

مَفْتُونَةٌ is [a term] applied to A number of black camels collected together (لَابَة سَوْدَآء), as though they were like the [stony tract called] حَرَّة, in blackness; as though they were burnt. (T.)