فضل

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

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

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

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

فَضُولٌ: see فَضْلٌ, latter half.

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

فُضَالَةٌ: see فَضْلٌ, former half.

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

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

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

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

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

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

مُفَضَّلٌ: see what next follows.

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

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

A2: See also فُضُلٌ.

فهم

1 فَهِمَهُ, aor. ـَ inf. n. فَهْمٌ (S, Msb, K, &c.) and فَهَمٌ, (Msb, K,) which is the more chaste, (K,) but the former is a dial. var. [more] extensively obtaining, or, as some say, it is a subst. used as an inf. n., (Msb,) and فَهَامِيَةٌ (S, K) and فَهَامَةٌ and فِهَامَةٌ, (K,) He understood it, or knew it with the mind; he apprehended its meaning; syn. عَقَلَهُ, (JK,) and عَلِمَهُ (S, Msb, K) and عَرَفَهُ بِالقَلْبِ. (K.) And فَهِمَ عَنْهُ [He understood what he (another) said]. (A in art. خرس; &c.) [See also فَهْمٌ below.] b2: فَهُمَ, meaning He was, or became, such as is termed فَهِيم [i. e. one having much understanding], is like عَلُمَ, meaning “ he was, or became, such as is termed عَلِيم. ” (TA.) 2 فَهَّمَ see what next follows.4 أَفْهَمْتُهُ and ↓ فَهَّمْتُهُ, (S, Msb, K, TA,) inf. n. of the latter تَفْهِيمٌ, (S, TA,) I made him to understand, or know, a thing; (S, * Msb, * K, * TA;) syn. جَعَلْتُهُ يَفْهَمُهُ. (TA.) 5 تفهّمهُ He understood it, or knew it, (فَهِمَهُ,) one thing [or one particular thereof] after another; (S, K;) namely, speech, or language. (S.) b2: [And He endeavoured to understand it. (See its inf. n. as used in the former half of the second paragraph of art. دبر.)] And ↓ التَّفَاهُمُ signifies the same as التَّفَهُّمُ [app. as meaning The endeavouring to understand; or the affecting, or pretending, to understand]. (TA.) 6 تَفَاْهَمَ see what next precedes.7 انفهم, (K, TA,) as quasi-pass. of فَهَّمَهُ, inf. n. تَفْهِيمٌ, [or of أَفْهَمَهُ, i. e. as meaning He was made to understand, or know,] (TA,) is an incorrect word, (K, TA.) 10 اِسْتَفْهَمَنِى الشَّىْءَ He sought, or desired, of me, the understanding of the thing [i. e., that he might be made to understand it]; (S, * K, * TA;) syn. طَلَبَ مِنِّى فَهْمَهُ. (TA.) فَهْمٌ is an inf. n. of 1, (S, Msb, K, &c.,) or a subst. used as an inf. n.: (Msb:) [see 1, first sentence:] it is expl. as signifying The conception of the meaning from the word, or expression: or the quickness of the transition of the mind from extrinsic to other [i. e. intrinsic] things: or a condition of the mind whereby it ascertains what is approvable: or, as in the “ Ahkám ” of El-Ámidee, excellence of intelligence in respect of its readiness to apprehend quickly subjects of inquiry that present themselves to it. (TA.) فَهِمٌ, an epithet applied to a man, (S,) Quick of understanding; syn. سَرِيعُ الفَهْمِ. (K.) فَهِيمٌ Having much understanding; syn. كَثِيرُ الفَهْمِ; an intensive epithet; like ↓ فَهَّامَةٌ [except that the latter is doubly intensive]. (TA.) فَهَّامَةٌ: see what next precedes.

فَاهِمٌ [act. part. n. of فَهِمَ; Understanding, or knowing, a thing].

مَفْهُومٌ [pass. part. n. of فَهِمَ; Understood, or known. b2: And hence, لَفْظٍ مَفْهُومٌ The acceptation of a word or an expression; i. e. the meaning, or sense, in which it is understood: see also مَعْنًى, in art. عنى].

فقه

1 فَقِهَ, aor. ـَ (S, Msb, K, &c.,) inf. n. فِقْهٌ, the verb being like عَلِمَ and the inf. n. like عِلْمٌ, in measure and in meaning, (TA,) or فَقَهٌ; (JK; [and the same seems to be implied in the Msb and the K;]) and فَقُهَ; (Msb, K;) He had, or possessed, what is termed فِقْهٌ, meaning understanding, (S, K,) and knowledge, and intelligence, and especially knowledge of the law (عِلْمُ الدِّينِ): (K:) or both are syn. with عَلِمَ: (Msb, TA:) or فَقُهَ, of which the inf. n. is فَقَاهَةٌ, (S, TA,) or فِقْهٌ, (JK,) signifies [peculiarly] he had, or possessed, knowledge of the law (عِلْم الشَّرِيعَة): (S:) or this latter verb signifies he had, or possessed, what is termed فِقْةٌ as a faculty firmly rooted in his mind: (Msb, TA:) or, accord. to IB, i. q. ↓ تَفَقَّهَ [q. v., as intrans.]: and he was, or became, [a فَقِيه, q. v., or] equal to the فُقَهآء. (TA in art. علم: see علم.) One says, فُلَانٌ لَا يَنْقَهُ [which may be rendered Such a one will not understand nor comprehend: but the two verbs are exactly syn.]. (S.) And to the witness one says, كَيْفَ فَقَاهَتُكَ لِمَا

أَشْهَدْ نَاكَ [app. meaning How is thy understanding of (or how understandest thou) what we have made thee to witness?]: it is not said to any other than the witness: (K, TA:) thus in the M: (TA:) or, accord. to Z, it is said to other than the witness. (K, * TA.) b2: And فَقِهَهُ, (Mgh, K,) aor. ـَ inf. n. فِقْهٌ, (K,) He understood it, (Mgh, K,) namely, a meaning, (Mgh,) or a thing that one explained to him; (TA;) as also ↓ تفقّههُ. (K.) b3: See also 3.2 فقّههُ, (S, K,) inf. n. تَفْقِيهٌ, (K,) He (God) made him to know or have knowledge [or to understand, or instructed him], or taught him; (S, * K, TA;) and (K) so ↓ افقههُ, (Msb, K,) or he made him to understand. (S, Mgh.) It is said in a trad., اَللّٰهُمَّ عَلِّمْهُ الدِّينَ وَفَقِّهْهُ فِى التَّأْوِيلِ i. e. O God, teach him الدين [app. here meaning the science of the law] and [instruct him in] the تأويل [or interpretation, &c.,] and the meaning thereof. (TA.) And you say, الشَّىْءَ ↓ أَفْقَهْتُكَ I made thee to understand, (S, Msb, *) or I taught thee, (Msb,) the thing. (S, Msb.) And ↓ أَفْقَنْتُهُ I explained to him the learning of الفِقْه [meaning the science of the law]. (T, TA.) 3 فاقههُ He searched with him into [matters of] science, disputing with him, (S, K,) ↓ فَفَقَهَهُ, aor. ـُ [inf. n. فَقْهٌ,] and he overcame him therein. (K.) 4 أَفْقَهَ see 2, in three places.5 تفقّه He learned knowledge, or science: (M voce سَوَّدَ:) [and particularly] he learned الفِقْه [meaning the science of the law]: (JK:) or he took, or applied himself, to the acquisition of الفِقْه [meaning thus]. (S, TA.) And تفقّه فِى العِلْمِ is like تَعَلَّمَ [meaning He became, or made himself, learned, or thoroughly learned, in science]. (Msb.) لِيَتَفَقَّهُوا فِى الدِّينِ, in the Kur ix. 123, means That they may task themselves to obtain understanding in الدّيَنْ [i. e. the law, or religion in general], imposing upon themselves the difficulties attendant on the acquisition thereof. (Ksh, Bd.) See also 1, in two places; in the latter of which it is mentioned as transitive.

فِقْهٌ [as a simple subst.] signifies Understanding (S, Msb, K) of a thing; (Msb, K;) and knowledge thereof; (Msb, K;) and intelligence: (K:) accord. to IF, any knowledge of a thing is thus termed: (Msb:) [hence فِقْهُ اللُّغَةِ The science of lexicology is the title of a work written by him; and of another work, by Eth-Tha'álibee:] and, as used by the lawyers [and others], الفِقْهُ denotes a particular science; (Msb;) it signifies particularly, (S, TA,) or predominantly, (K, TA,) The science of the law; [jurisprudence;] (S, K, TA;) syn. عِلْمُ الشَّرِيعَةِ, (S, TA,) or عِلْمُ الدِّينِ, [which is the same as علم الشريعة,] because of its preëminence (K, TA) above the other kinds of science: (TA:) and more particularly, the science of the فُرُوع [or derivative institutes] of the law. (TA.) فَقُهٌ; and its fem., with ة: see the next paragraph.

فَقِيهٌ Any one possessing knowledge of a thing. (TA.) فَفِيهُ العَرَبِ signifies The عَالِم [or man of knowledge] of the Arabs; (TA;) and was an appellation given to El-Hárith Ibn-Keledeh (الحٰرِثُ بْنُ كَلَدَةَ), who was also called طَبِيبُ العَرَبِ [as is said in the S in art. ازم], because this appellation is syn. with the former; but IKh and El-Hareeree do not mean by فقيها لعرب any particular person. (Mz, close of the 39th نوع.) b2: [Particularly and predominantly,] فَقِيهٌ signifies One possessing knowledge of the law; [a lawyer;] (S, K;) as also ↓ فَقُهٌ; (Msb, K;) fem. فَقِيهَةٌ and ↓ فَقُهَةٌ: pl. [of فَقِيهٌ] فُقَهَآءُ; and [of فَفِيهَةٌ] فَقَائِهُ and فُقَهَآءُ; (K;) the last of these pls. mentioned by Lh, and anomalous, as applied to women: ISd says, “ in my opinion, he, of the Arabs, who says فُقَهَآء

[in speaking of women] takes no account of the fem. ة: it is like فُقَرَآءُ applied to women. ” (TA.) [In Egypt, the appellation فِقِى, a vulgar corruption of فَقِيه, is now applied to A schoolmaster; and to a person who recites the Kur-án &c. for hire.] b3: فَحْلٌ فَقِيهٌ means A stallion [camel] expert in covering, (K, TA,) that knows well the she-camels that are lusting, and the pregnant. (TA.) المُسْتَفْقِهَةُ The female companion of the wailing woman, who responds to her (K, TA) in what she says; because she catches and retains quickly, and understands, what she [the former] says, and to reply to it: [as though it signified “ she who seeks, or desires, to understand: ”] it is said in a trad. that each of these persons is cursed by God. (TA.)

فوه

1 فَاهَ بِهِ, (S, Msb, K,) aor. ـُ (S, Msb) and يَفِيهُ also, (ISd, TA,) inf. n. فَوْهٌ, (MA,) [and inf. n. of unity فَوْهَةٌ, (see Har p. 434,)] He uttered it, or pronounced it, (S, Msb, K,) namely, a saying; (S;) as also ↓ تفوّه. (S, K.) One says, مَا فُهْتُ بِكَلِمَةٍ, and ↓ ما تَفَوَّهْتُ, i. e. I opened not my mouth with a word, or sentence. (S.) فَاهَ لِسَانٌ, a phrase used by El-Hareeree, the Arabs did not say: they only said, فاه الرَّجُلُ بِكَذَا [The man opened his mouth with such a thing, i. e., with such a saying, &c.]. (Har p. 191.) And هٰذَا أَمْرٌ مَا فُهْتُ عَنْهُ, inf. n. فُوُوهٌ [or فُؤُوهٌ ?], is a saying mentioned by Fr, as meaning This is a thing, or an affair, which I mentioned not, or have not mentioned. (TA.) b2: See also 2.

A2: فَوِهَ, aor. ـْ [inf. n. فَوَهٌ,] He (a man) had what is termed ↓ فَوَهٌ, (S, TA,) which means width of the mouth, (S, K, TA,) and largeness thereof: (TA:) or protrusion and length of the upper central incisors: (S, TA:) or length of all the teeth; length of the upper central incisors being termed رَوَقٌ: (IB, TA:) or protrusion of the teeth from the lips, with length thereof. (K, TA.) 2 فوّههُ He (i. e. God) made him to be أَفْوَه [or wide in the mouth, &c.]. (S, K.) b2: شَدَّ مَا فَوَّهْتَ فِى هٰذَا الطَّعَامِ, [thus accord. to the TA, but an explanation of مُفَوَّهٌ seems to show that the right reading is فُوِّهْتَ, in the pass. form,] and ↓ تَفَوَّهْتَ, and ↓ فُهْتَ, means شَدَّ مَا أَكَلْتَ [app. Much indeed, or greatly indeed, didst thou eat, or hast thou eaten, of this food; see شَدَّ: and see also 10]. (TA.) 3 فاوههُ, (K, TA,) inf. n. مُفَاوَهَةٌ; (TA;) and فَاهَاهُ, [formed from the former by transposition,] (K, TA,) inf. n. مُفَاهَاةٌ; (TA;) He talked, or discoursed, with him: [see also 6:] and he contended with him for superiority in glory, or excellence. (K, TA.) 5 تفوّه He spoke. (KL.) See also 1, first and second sentences. b2: And see 2.

A2: تفوّه المَكَانَ (assumed tropical:) He entered the فُوَّهَة of the place; (K, TA;) i. e., the mouth thereof; likened to the فَم [properly thus called] as being the first place of ingress to the interior thereof. (TA.) 6 تفاوهوا They talked [app. one to another: see 3]. (K.) 10 استفاه, (S, K,) inf. n. اِسْتِفَاهَةٌ and اِسْتِفَاهٌ, (K,) the latter mentioned by Lh, (TA,) He (a man, S) ate, (S, K,) or drank, (K,) vehemently, after scantiness, (S, K,) or after weakness; (so in a copy of the S;) but seldom used in relation to drinking: or you say, استفاه فِى الطَّعَامِ, meaning he ate much of the food: so says IAar, not particularizing the act as being after scarcity or not. (TA.) [See also 2.] b2: And He quenched his thirst by drinking. (K.) فَاهٌ: see what next follows: and see the next paragraph again, in the latter half: A2: and the same word, and فَاهٍ, (the latter in two places,) see voce فَاوُوهَةٌ.

فُوهٌ and ↓ فَاهٌ and ↓ فِيهٌ (K, TA) and, accord. to the copies of the K, فُوهَةٌ, [or, as in the CK, فَوْهَة,] but correctly ↓ فُوَّهَةٌ, (TA,) and فَمٌ, all signify the same [i. e. The mouth]: (K, TA:) the pl. is أَفْوَاهٌ, (S, K, TA,) pl. of فُوهٌ, (S, TA,) and as such its case is plain; as pl. of فِيهٌ, it is like أَرْوَاحٌ as pl. of رِيحٌ; as pl of فَاهٌ, it is allowable as having و for its original medial radical; but as pl. of فُوَّهَةٌ, it is anomalous: (TA:) and another pl. is أَفْمَامٌ, (K, TA,) said by some to be pl. of فُمٌّ or فَمٌّ, with teshdeed, of which an ex. occurs in a verse cited in the first paragraph of art. فم; but some disallow this pl.; and accord. to some, (TA,) it has no sing. (K, TA) agreeable with rule, (TA,) for فَمٌ is originally فَوَهٌ, (K, TA,) with the و movent by fet-h, or [فَوْهٌ, as in some copies of the S,] with the و quiescent, on the authority of IJ; (TA;) the ه is elided, and the و becomes a movent final, therefore it must be changed into ا, because of the fet-hah preceding it, so the word becomes فا; but a noun may not be of two letters whereof one is [the ن of] the tenween, (K, TA,) thus the passage is expressed in the M, but MF remarks that correctly we should say whereof one is the ا, (TA,) and therefore a hard letter is substituted for it, one similar to it in kind, which is م, for they are both labials, and in the م is a sort of humming sound (هَوِىٌّ, in the CK هُوِىٌّ,) in the mouth, [or rather in the nose,] resembling [the sound of] the prolongation of the و: (K, TA:) [several similar disquisitions, added in the TA, respecting the change from فوه to فم, I omit, regarding them as needless: what is said on this subject in the S, in art. فم, I have mentioned in that art.:] in the present art., J says that the م of فم is a substitute for the ه, not for the و, of فوه; but this is a mistake: (IB, TA:) the dual of فَمٌ is فَمَانِ and فَمَوَانِ (IAar, S, Msb, K) and فَمَيَانِ, the second and third of which are anomalous: (IAar, K:) of the second, which occurs in a verse of ElFarezdak, [and respecting which see the first paragraph of art. فم,] Sb says that it is used by poetic license. (TA.) In using it as a prefixed noun, in the phrase هٰذَا فُوهُهُ, they deemed the combination of the two هs difficult in respect of utterance; therefore they suppressed the [radical]

ه thereof [in this case, and then in other, similar, cases], and said, هٰذَا فُوهُ, and فُو زَيْدٍ, and رَأَيْتُ فَا زَيْدٍ, and مَرَرْتُ بِفِى زَيْدٍ: and when prefixing it to [the pronoun denoting] thyself, thou sayest, هٰذَا فِىَّ; and this thou dost alike in using it in the nom. case and in the accus. and in the gen., because the و [of فُو] is changed into ى and is then incorporated [into the pronominal ى]: (S, and the like is said in the Msb:) and sometimes, though rarely, they did the like in other cases, when not prefixing it; for instance, فَا occurs at the end of a verse of El-'Ajjáj, without an affix, in this case for فَاهَا. (S.) b2: In the saying كَلَّمْتُهُ فَاهُ إِلَى فِىَّ, meaning I spoke to him, his mouth being near to my mouth, فاه is in the accus. case as a denotative of state: (S, TA: *) or by reason of the derivative [مُكَلِّمًا] meant to be understood: or, as Sb says, it is an instance of one of the nouns that are put in the place of inf. ns., and it is not to be separated from what should follow it, so that you may not say كَلَّمْتُهُ فَاهَ [alone], for you tell of your nearness to the person, and that there is not any one between you and him: and if you will, you may use the nom. case, meaning وَهٰذِهِ حَالُهُ [this being his state], (Sb, TA,) i. e. فُوهُ إِلَى فِىَّ [his mouth was near to my mouth], the clause [following كلّمته] occupying the place of a denotative of state. (TA.) b3: The saying فَاهَا لِفِيكَ, (Meyd, K, TA,) which is a prov., (Meyd, TA,) means May God make the mouth of misfortune to cleave to thy mouth; (Meyd, K, * TA;) [but lit. signifies, only, her, or its, mouth to thy mouth; and is [likewise] an instance of one of the nouns that are used in the manner of inf. ns. expressive of imprecation, by reason of a verb not mentioned: Sb says, فاها is without tenween, meaning فَا الدَّاهِيَةِ, as is shown by the saying, وَدَاهِيَةٍ مِنْ دَوَاهِى المَنُو نِ يَرْهَبُهَا النَّاسُ لَا فَا لَهَا

[Many a misfortune is there, of the misfortunes of time, which men fear, that has no mouth, wherewith to bite]: (Sb, TA:) A'Obeyd says that its primary meaning is, may God make the ground to be in thy mouth; that it is like the sayings بِفِيكَ الحَجَرُ and بِفِيكَ الأَثْلَبُ; (S, Meyd;) and [hence] it means disappointment [cleave] to thee: (S, * Meyd:) a man of Belhujeym, (S, Meyd,) cited by A'Obeyd, (S,) addressing a wolf that sought to get his she-camel, (Meyd,) says, فَقُلْتُ لَهُ فَاهَا لِفِيكَ فَإِنَّهَا قَلُوصُ امْرِئٍ قَارِيكَ مَا أَنْتَ حَاذِرُهُ [And I said to him, فاها لفيك, for she is the youthful she-camel of a man who will give thee as a guest's entertainment that which thou fearest]; (S, Meyd; but in the S, as IB has observed, فَإِنَّهُ is erroneously put for فَإِنَّهَا;) i. e. [who will entertain thee with] the shooting of arrows; (Meyd;) [by قَارِيكَ] he means يَقْرِيكَ, from قِرَى

الضَّيْفِ: (S:) it is also said that فَاهَا is metonymically used as meaning the dust of the earth, which is termed the mouth of the earth because it drinks the water; and it is as though the saying meant the dust be in thy mouth: (Meyd:) Sh is related to have said, I heard IAar say لِفِيكَ ↓ فَاهًا, with tenween, meaning may God make thy mouth to cleave to the ground; [or rather, ground to thy mouth; lit., simply, a mouth to thy mouth;] and some say فَاهَا لِفِيكَ, without tenween, as an imprecation meaning (assumed tropical:) may God break thy فَم [i. e. thy teeth, to which فَم is often metonymically applied, as is also فُوه]. (TA.) b4: One says also, سَقَى فُلَانٌ إِبِلَهُ عَلَى أَفْوَاهِهَا, meaning (tropical:) Such a one drew for his camels the water when they came to it, while they were drinking; not having stored it for them in the drinking-trough: and جَرَّ فُلَانٌ

إِبِلَهُ عَلَى أَفْوَاهِهَا (tropical:) Such a one suffered his camels to pasture while going along [by his driving them gently: see art. جر]: so says As: and so accord. to the A and other lexicons; but the author of the K, by an omission, has assigned the latter explanation to the former phrase. (TA.) b5: لَوْ وَجَدْتُ

إِلَيْهِ فَا كَرِشٍ, meaning أَدْنَى طَرِيقٍ, (K, TA,) has [with other, similar, phrases] been explained in art. كرش [q. v.]. (TA.) b6: فُو فَرَسٍ حَمِرٍ [Mouth of a horse that is suffering indigestion in consequence of his having eaten barley and so made it to stink] is an appellation applied to him who has stinking breath. (TA. [An ex. of it occurs in a verse of Imra-el-keys cited in the TA in art. حمر as in Ahlwardt's “ Divans of the Six Ancient Arabic Poets,” p. 125; and differently in De Slane's “ Diwan d'Amro-'kaïs,” p. 36 of the Arabic text.]) b7: And فُو جُرَدٍ [Mouth of a large fieldrat] and فُو دَبًا [Mouth of a sort of small wingless locust, or perhaps correctly فُو دَبَاةٍ mouth of a small wingless locust,] are nicknames applied to a little man. (TA.) b8: One says also, لَا فُضُّ فُوهُ, meaning (tropical:) May his teeth, or front teeth, not be broken. (K, * TA.) And سَقَطَ فُوهُ (assumed tropical:) His teeth fell out. (TA in art. فض [q. v.]) b9: And مَاتَ لِفِيهِ i. e. لِوَجْهِهِ [meaning (tropical:) He died upon his face; prone: like سَقَطَ لِوَجْهِهِ (assumed tropical:) He fell upon his face: the ل in both being used in the sense of عَلَى; as it is in the phrase خَرُّوا لِأَذْقَانِهِمْ (expl. in art. خر), &c.]. (A, K, TA. [The explanation in the TK, being somewhat ambiguous (though correct), has misled Freytag in this case.]) And [in like manner, using لِ in the sense of على,] كبَّهُ اللّٰهُ لِفِيهِ, one of their forms of imprecation, meaning (assumed tropical:) May God cause him to die: or prostrate him [upon his face; as also كَبَّهُ لِوَجْهِهِ]. (TA.) b10: [See also فُوَّهَةٌ as syn. with فُوهٌ; like which it has أَفْوَاهٌ for a pl.]

A2: فُوهٌ also, having for its pl. أَفْوَاهٌ, and pl. pl. أَفَاوِيهُ, (S, Mgh, Msb, K,) [which last is of very frequent occurrence,] signifies Perfume, or an odoriferous substance: (Mgh, Msb:) or a thing, or substance, with which a perfume, or an odoriferous substance, is compounded or prepared (يُعَالَجُ); like as تَوَابِلُ signifies things, or substances, with which sorts of food are compounded or prepared: (S, Mgh:) or the تَوَابِل [or seeds used in cooking] with which food is compounded or prepared (يُعَالَجُ) are also called أَفْوَاهُ الطِّيبِ: (Msb:) [the pl. and pl. pl. are now generally applied to spices, or aromatics:] or الأَفْوَاهُ, the pl. mentioned above, signifies [the seeds called] التَّوَابِلُ: and also what diffuse fragrance [I read نَوَافِحُ, as in my MS. copy of the K, pl. of نَافِحٌ, q. v., instead of نَوَافِجُ (with جِيم), the only reading that I find in other copies of the K, regarding the latter as indubitably a mistranscription,] of perfumes, or odoriferous substances: (K:) and the sorts, or species, of flowers; (K, TA;) thus says AHn; and in one place he says that الافواح signifies what are prepared for perfume, of sweetsmelling flowers; and sometimes they are of herbs, or leguminous plants: (TA:) and also sorts, or species, of a thing [app. of any kind]: (K:) and one says, هُوَ مِنْ أَفْوَاهِ الطيب, and أَفْوَاهِ البُقُولِ, meaning It is of the sorts, or species, and of the mixtures, or compounds, of perfume, and of herbs, or leguminous plants: (Mgh:) but فُوهٌ is not applied to anything that is termed عَقَّارٌ. (AHeyth, TA in art. عقر.) فَوَهٌ: see 1, last sentence. b2: Also The quality of a مَحَالَة [or large sheave of a pulley] such as is termed فَوْهَآء, fem. of أَفْوَهُ, q. v. (TA.) فِيهِ: see its syn. فُوهٌ.

فُوهَةٌ: see فُوَّهَةٌ, in five places.

فُوَّهٌ Certain slender, long, red roots, with which one dyes; beneficial for the liver and the spleen and the نَسَا [app. as meaning sciatica or the sciatic nerve] and pain of the hip and of the flank, powerfully diuretic, and kneaded with vinegar and applied as a liniment it cures the [leprosy termed]

بَرَص: (K, TA:) but the word was not known to Az in this sense, [which is the only meaning, except one which I think doubtful, that I find assigned to it;] and it is said to be the فُوَّة [which see in art. فو, i. e. madder]. (TA.) A2: See also فُوَّهَةٌ.

فَيِّهُ, originally فَيْوِهٌ: see مُفَوَّهٌ.

فُوَّهَةٌ: see its syn. فُوهٌ. b2: [Hence] it signifies also (tropical:) The فَم [i. e. mouth] of a place; likened to the فَم [properly so called] as being the first place of ingress, or entrance, to the interior: (TA:) [and so too as being the place of egress, or exit, from the interior:] it is of a river, or rivulet, (Lth, S, Msb, TA,) and of a valley, or water-course, or torrent-bed, (K, TA,) and of a street, and of a road; (S, Msb, K, TA;) signifying the فَم [or mouth]; as also ↓ فُوهَةٌ, (K, TA,) without teshdeed; mentioned by IAar: (TA:) or it signifies thus in relation to a river, or rivulet; (Lth, Msb, TA;) the foremost part thereof: or, as some say, the place of its pouring into the كِظَامَة [q. v.]: and accord. to Lth, in relation to a valley, or water-course, or torrent-bed, its رَأْس [or head, as though in this case having one, or each, of two contr. meanings, unless, as I believe it to be, the mouth, or outlet, of a valley or water-course or torrent-bed be sometimes called its رأس as being its foremost part]: (TA:) and of a street, it is the place of egress, or exit; (Msb;) the foremost part thereof: (TA:) and of a road, it is the فَم [or mouth], which is the upper part thereof (اعلاه): (Msb: [thus in my copy; but I think that اعلاه is a mistranscription, in my copy, for أَوَّلُهُ, and that the correct meaning is therefore the foremost part thereof, agreeably with what is said above in relation to a road and to a river or rivulet:]) but accord. to some, ↓ فُوهَةٌ, without teshdeed, is not allowable; and one should say, الطَّرِيقِ قَعَدَ عَلَى فُوَّهَةٍ, and ↓ فُوَّهِهِ [probably, I think, a mistranscription for فوهِهِ, with the و quiescent, both meaning He sat at the mouth of the road]; not ↓ فُوهَتِهِ, without teshdeed: (TA:) and فُوَّهَةٌ signifies also (assumed tropical:) the first, or foremost, part, of a thing; (K, TA;) like that of the street and that of the river or rivulet: [whence] one says, طَلَعَ عَلَيْنَا فُوَّهَةُ إِبِلِكَ i. e. (tropical:) The first, or foremost, portion of thy camels [came to us, or came forth upon us]; like the phrase فُوَّهَةُ الطَّرِيقِ: (TA:) the pl. of فُوَّهَةٌ is أَفْوَاهٌ, (Ks, S, Msb, TA,) which is anomalous, (S, Msb, TA,) and (TA) فُوَّهَاتٌ [in the CK فُوْهاتٌ] and فَوَائِهُ. (K, TA.) [Hence] one says, دَخَلُوا فِى أَفْوَاهِ البَلَدِ وَخَرَجُوا مِنْ أَرْجُلِهِ, (A, K, * TA,) in the copies of the K أَرْجُلِهَا, which is wrong, (TA,) i. e. (tropical:) They entered into the foremost parts of the country, or town, and went forth from the hindermost parts thereof: (A, K, TA:) the sing. of أَفْوَاه as here used is فُوَّهَةٌ. (TA.) A2: It signifies also A say, or saying, or speech; (S, K, TA;) from 1 in the first of the senses assigned to it above: hence one says, إِنَّ رَدَّ الفُوَّهَةِ لَشَدِيدٌ (S, TA) Verily the retracting of that which has been said is difficult: (Har p. 434:) and [hence] one says also, هُوَ يَخَافُ فُوَّهَةَ النَّاسِ [He fears the say, or speech, of men]. (TA.) b2: And The Muslims' rending one another's reputation by evil speech, or by backbiting; (K, TA;) as also ↓ فُوهَةً. (TA.) b3: إِنَّهُ لَذُو فُوَّهَةٍ means Verily he is strong in speech, and free, or unconstrained, in tongue. (TA.) b4: And one says, مَا أَشَدَّ فُوَّهَةَ بَعِيرِكَ فِى هٰذَا الكَلَأِ, meaning [How vehement is] thy camel's eating [of this herbage]! and in like manner, فُوَّهَةَ فَرَسِكَ [the vehement eating of thy horse]: whence their saying أَفْوَاهُهَا مَجَاسُّهَا [which may be well rendered as it has been in art. جس, q. v.], meaning Their good eating shows thee their fatness, causing thee to be in no need of feeling them to test their condition. (TA.) A3: And Milk, as long as there remains in it the taste of sweetness; (K, * TA;) as also ↓ فُوهَةٌ; and sometimes correctly said with ق, i. e. [قُوهَةٌ,] without teshdeed. (TA.) فَاوُوهَةٌ A man who reveals, or discloses, everything that is in his mind; as also ↓ فَاهٍ, (Fr, S, TA, [but omitted in one of my copies of the S,]) and ↓ فَاهٌ: (Fr, TA:) and بِجُوعِهِ ↓ فَاهٍ one who reveals his hunger; originally فَائِهٌ, like as they said هَارٍ and هَائِرٌ. (TA.) أَفْوَهُ Having what is termed فَوَهٌ, meaning as expl. in the last sentence of the first paragraph [i. e. width of the mouth, &c.]; fem. فَوْهَآءُ; (S, K, TA;) the former applied to a man, and the latter to a woman; (S, TA;) and in like manner to horses. (TA.) فَوْهَآءُ شَوْهَآءُ, applied to a woman, means Wide-mouthed, ugly: and, applied to a mare, wide-mouthed, long-headed: or sharp in spirit. (TA.) b2: [Hence,] بِئْرٌ فَوْهَآءُ A widemouthed well. (K.) b3: And طَعْنَةٌ فَوْهَآءُ A wide wound made by piercing. (K.) b4: And مَحَالَةٌ فَوْهَآءُ [A large sheave of a pulley] (S, K, TA) that is wide (K, TA) and (TA) whereof the teeth between which runs the well-rope are long. (S, TA.) [See also مَحَالَةٌ فَوْقَآءُ, in art. فوق.]

مُفَوَّهٌ and ↓ فَيِّهٌ, (S, K,) the latter originally فَيْوِهٌ, (S,) Eloquent; (S, K, TA;) and so فَيِّهَةٌ applied to a woman; (S, TA;) able in speech; an able speaker: or فَيِّهٌ signifies good in speech; a good speaker: (TA:) or both signify good and eloquent in speech; as though taken from الفَوَهُ meaning “ width of the mouth: ” (IAar, TA:) or having an inordinate desire, or appetite, for food; a vehement eater; (K, TA;) applied to a man and to other than man: (TA:) and the latter (فَيِّهٌ), having an inordinate and insatiable desire, or appetite, for food: (TA:) and this also signifies a man who eats much; syn. أَكُولٌ; (S, K;) and so does ↓ مُسْتَفِيهٌ: (K [in some copies of which, كوفى is strangely put in the place of اكول in the explanation here given]:) or ↓ مُسْتَفِيهٌ signifies a man eating vehemently after scantiness, (S,) or after weakness: (thus in a copy of the S:) and مُفَوَّهٌ is also expl. as meaning a man who eats vehemently. (TA.) And one says مِنْطِيقٌ مُفَوَّهٌ (K, TA) meaning [Very] eloquent in speech: (TA:) and مَنْطِقٌ مُفَوَّهٌ (K, TA) Good, or excel-lent, speech, or diction. (TA.) A2: شَرَابٌ مُفَوَّهٌ means [Beverage, or wine,] perfumed (K, TA.) with [the odoriferous substances called] أَفَاوِيهُ [pl. pl. of فُوهُ, q. v.]. (TA.) A3: And ثَوْبٌ مُفَوَّهٌ (Lth, K) and مُفَوًّى (K) A garment, or piece of cloth, dyed with فُوَّه [or فُوَّة, i. e. madder]. (Lth, K.) مُسْتَفِيهٌ: see the next preceding paragraph, in two places.

لغب

1 لَغَبَ, aor. ـُ (S,) and لَغَبَ (K); and لَغِبَ, aor. ـَ (S, K;) but this latter is of weak authority; (S;) and لَغُبَ, aor. ـُ (Lb, K;) inf. n. لَغْبٌ, (K,) which is said to be inf. n. of لَغَبَ, aor. ـُ (TA,) and لُغُوبٌ, (S, K,) inf. n. of لَغَبَ, aor. ـُ and of لَغِبَ, (S,) and لَغُوبٌ, (K,) which deviates from constant rule, like وَضُوءٌ and قَبُولٌ, (TA,) and لَغَبٌ, which is said to be inf. n. of لَغِبَ, agreeably with analogy; (TA;) He was fatigued, tired, or wearied, (S, &c.,) in the greatest degree, or to the utmost: (M, K:) or he was languid in consequence of fatigue: or he was fatigued, tired, or wearied, in spirit, or mind: but most agree, as to the signification, with the S and K. (TA.) b2: لَغَابَةٌ (S, K: in the CK, and app. in most MS. copies of the K, expressly said to be لُغَابَةٌ, with dammeh:) and لُغُوبَةٌ (K) [app. inf. ns., of which the verb is لَغُبَ, aor. ـُ The being stupid, and weak: or [if substs.] stupidity, and weakness. (S, K.) b3: لَغَبَ عَلَيْهِمْ, aor. ـَ (inf. n. لَغْبٌ, S,) He spoiled, or marred, their affair, scheme, plot, or the like: syn. أَفْسَدَ عَلَيْهِمْ: [أَمْرَهُمْ, or the like, being understood]. (El-Umawee and S.) b4: لَغَبَ القَوْمَ He spoke ill, or corruptly, to the people: syn. حَدَّثَهُمْ حَدِيثًا خَلْفًا. (K.) A2: لَغَبَ He (a dog) lapped, or drank by lapping. (K.) 2 لغّب دَابَّتَهُ He laded his beast with more than it was able to bear. (TA.) See 4 and 5.4 أَلْغَبَهُ He fatigued, tired, or wearied him. (S, K.) b2: Also, and ↓ تلغّبهُ and ↓ لغّبهُ, It (journeying, or travel,) fatigued, tired, or wearied, him in the greatest degree, or to the utmost. (K.) A2: الغب السَّهْمَ He made the feathers of the arrow to be what are termed لُغَاب. (K.) 5 تلغّب: see 4. b2: He chased, hunted, or pursued, long: syn. of the inf. n. طُولُ الطَّرْدِ. (S, K.) b3: A poet says, تَلَغَّبَنِى دَهْرٌ فَلَمَّا غَلَبْتُهُ غَزَانِى بِأَوْلَادِى فَأَدْرَكَنِى الدَّهْرُ [Fortune long pursued me; and when I overcame him, he attacked me with my children; and so fortune overtook me]. (S.) b4: تلغّبهُ He undertook the management of it, and did it, and was not unequal to it. (TA.) b5: تلغّب الدَّابَّةَ He found the beast of carriage to be fatigued, tired, or weary; or so in the utmost degree. (TA.) See 2.

لَغْبٌ (S, K; for which El-Kumeyt has used ↓ لَغَبٌ, like as نَهَرٌ is used for نَهْرٌ, because of the guttural letter; S) and ↓ لُغَابٌ (S) and ↓ لَغِيبٌ (as in the S and the CK and a MS. copy of the K) or ↓ لَغِبٌ (as in the TA, from the K) Bad, disordered, or illcomposed, feathers [of an arrow]: syn. رِيشٌ فَاسِدٌ: (S, K:) as the longer [or wider] lateral halves of feathers (بُطْنَان) [when they have not the shorter, or narrower, lateral halves interposed between two of them]: contr. of لُؤَامٌ: (S:) or the feathers termed ↓ لُغَاب are the longer [or wider] lateral halves; and a single one of them is called لُغَابَةٌ; [accord. to which explanation, لغاب is a coll. gen. n.;] contr. of لؤام: or the feathers of an arrow, when not equal, even, or uniform, are thus termed; and when equal, even, or uniform, they are termed لؤام: (TA:) لؤام and لغاب are terms applied to two descriptions of feathers; the former, to those whereof a longer [or wider] lateral half is next to a shorter [or narrower] lateral half; and this is the best that can be; and لغاب and لغب are terms applied to those whereof two longer [or wider] lateral halves, or two shorter [or narrower] lateral halves, are next each other. (As.) b2: لَغْبٌ and ↓ لُغَابٌ An arrow badly trimmed, or shaped; (K;) badly made: or one of which [all] the wings consist of the longer [or wider] lateral halves of feathers: or one which has two longer [or wider] lateral halves of feathers, or two shorter [or narrower] lateral halves, next each other: or one of which the feathers are incongruous; one in the contr. case being termed لُؤَامٌ: or one that does not go far. (TA.) b3: رِيشَ بِلَغْبٍ [It (an arrow) was feathered with bad feathers]. b4: A surname of a man, brother of Taäbbata-Sharran: (TA:) incorrectly written by J رِيشُ لَغْبٍ. (K.) b5: لَغْبٌ (tropical:) Corrupt, or vitious, speech, or discourse; (K;) not rightly aimed, directed, or disposed; evil, bad, foul. (TA.) b6: كُفَّ عَنَّا لَغْبَكَ Turn away from us thine evil, corrupt, or foul, speech. (TA.) b7: لَغْبٌ (like وَغْبٌ, TA) and ↓ لَغُوبٌ (tropical:) A weak, stupid, man. (S, K.) See an ex. voce كِتَابٌ. b8: لَغْبٌ The flesh that is between the ثَنَايَا, or four front teeth. (K.) لَغَبٌ: see لَغْبٌ. b2: أَخَذَ بِلَغَبِ رَقَبَتِهِ He overtook him. (K.) لَغِبٌ: see لَغْبٌ.

لَاغِبٌ and ↓ لَغْبَانُ Fatigued, tired, or wearied; or so in the utmost degree. b2: سَاغِبٌ لَاغِبٌ and سَغْبَانُ لَغْبَانُ: see art. سغب. (TA, art. سغب.) رِيَاحٌ لَوَاغِبُ (tropical:) [Languid winds.]. (TA.) لُغَابٌ: see لَغْبٌ.

لَغِيبٌ: see لَغْبٌ.

لُغَابَةٌ: see 1.

لُغْبَانُ: see لَاغِب.

مَلْغَبَةٌ [A cause of fatigue, tiring, or weariness]: from [اللَّغْبُ as signifying] الإِعْبَاءُ: pl. مَلَاغِبُ. (TA.)

صوب

1 صَابَ, (S, M, A,) [aor. ـُ inf. n. صَوْبٌ (S, M, A, K) and مَصَابٌ, (Har p. 240,) said of rain, (S, M, A, *) It poured forth; (M, A, K;) as also ↓ انصاب: (M, K:) or it descended; and ↓ تصوّب signifies the like. (S.) A poet says, فَسَقَى دِيَارَكَ غَيْرَ مُفْسِدِهَا صَوْبُ الرَّبِيعِ وَدِيمَةٌ تَهْمِى

which may mean, [And may] the descending of the rain called the ربيع [and continuous rain, or continuous and still rain, pouring forth, water thy districts, not injuring them]: or it may mean, [may] the rain of the season called the ربيع [&c.]: so says IHsh. (MF, TA.) And one says of a calamity (شِدَّة), on the occasion of its befalling, صَابَتْ بِقُرٍّ, meaning It became [or fell] in its قَرَار [or settled or fixed place, or in the place where it should remain]. (S, TA. [See also art. قر.]) b2: And صاب, aor. as above, (M, TA,) inf. n. صَوْبٌ, (K, TA,) It, or he, came from a high place; (K, TA;) descended from above; (M, TA;) as also ↓ تصوّب: (K, TA:) and (TA) it, or he, descended; went down, downwards, down a declivity, or from a higher to a lower place or position; or it sloped down; syn. اِنْحَدَرَ; and so ↓ تصوّب. (M, TA. [See also 4, first sentence; and see 2, last sentence.]) b3: [Hence, app.,] صَابُوا بِهِمْ They fell upon them, or assaulted them: and agreeably with this meaning is expl. the saying of the Hudhalee, صَابُوا بِسِتَّةِ أَبْيَاتٍ وَأَرْبَعَةٍ

حَتَّى كَأَنَّ عَلَيْهِمْ جَابِئًا لُبَدَا meaning [They fell upon, or assaulted, six tents, or dwellings, and four; so that it was as though there were upon them] numerous locusts. (TA.) A2: صَوْبٌ [app. meaning صَوْبُ مَطَرٍ] signifies also The sky's bringing rain. (A, K.) b2: And The pouring forth (A, K, TA) of water [&c.]. (TA.) One says, صاب المَآءَ He poured forth the water; as also ↓ صوّبهُ. (M, TA.) A3: صاب as syn. with

أَصَابَ: see the latter in eight places.2 صَوَّبَ see above, last sentence but one. b2: [Hence, app.,] صَوَّبْتُ الفَرَسَ (assumed tropical:) I sent forth, or started, or let go, the horse in running. (S, TA.) b3: and تَصْوِيبٌ is the contr. of تَصْعِيدٌ [generally in a trans. sense (though also in an intrans. sense as will be seen below); i. e. it signifies The making to descend]. (M, TA.) One says, صوّب رَأْسَهُ He lowered, or depressed, his head. (S, A, Mgh, Msb, K.) And صَوَّبَ اللّٰهُ رَأْسَهُ (tropical:) [May God degrade him; lit.] may God lower, or depress, his head. (TA.) It is said in a trad., مَنْ قَطَعَ سِدْرَةً صَوَّبَ اللّٰهُ رَأْسَهُ فِى النَّارِ, which, accord. to Aboo-Dáwood Es-Sijistánee, is abridged, and means, Whoso cuts down, or lops, a سدرة [which is a species of lote-tree], in a desert, by the shade whereof the traveller shelters himself, without just cause, God will, or may God, lower his head [in the fire of Hell]. (L, TA.) And one says, صوّب يَدَهُ He lowered, or depressed, his hand, or arm. (L, TA.) And صوّب الإِنَآءَ He inclined the vessel (Mgh, Msb) downwards, in order that what was in it might run [out]: (Mgh:) or he lowered, or depressed, the vessel; and in like manner, رَأْسَ الخَشَبَةِ [the head of the piece of wood]. (T, TA.) A2: And صوّب إِلَيْهِ يَصَرَهُ [He directed his sight towards him]. (Msb in art. لمح.

[From الصَّوَابُ.]) And صَعَّدَ فِىَّ النَّظَرَ وَصَوَّبَهُ: see art. صعد. b2: And صَوَّبْتُ قَوْلَهُ (assumed tropical:) I said that his saying was صَوَاب [i. e. right; or I pronounced his saying to be right]. (Msb.) And صوّب رَأْيَهُ (tropical:) [He pronounced his opinion to be right]. (A.) And صوّبهُ (assumed tropical:) He said to him أَصَبْتَ [Thou hast hit the right thing; or said, or done, right]. (S, K.) You say, إِنْ أَخْطَأْتُ فَخَطِّئْنِى وَإِنْ أَصَبْتُ فَصَوِّبْنِى (tropical:) [If I do, or say, wrong, tell me that I have done so; and if I do, or say, right, tell me that I have done so]. (A, TA.) A3: [تَصْوِيبٌ is also the contr. of تَصْعِيدٌ in an intrans. sense as well as in the trans. sense mentioned above:] one says, طَالَ فِى

الأَرْضِ تَصْوِيبِى وَتَصْعِيدِى [Long have continued my descending, or going down, and my ascending, or going up, in the land]. (A in art. صعد.) 4 اصاب, (M, TA,) inf. n. إِصَابَةٌ, (M, K, TA,) He descended, or went down, into a lower land, or country; contr. of أَصْعَدَ. (M, K, * TA. [See also 1 as syn. with 5; and see 2, last sentence.]) A2: اصاب القِرْطَاسَ, [inf. n. as above,] said of an arrow, [It hit, or struck, the butt, or target; or went right thereto;] (S, TA;) and ↓ صَابَهُ, (S, TA,) or صاب الهَدَفَ, (M,) aor. ـِ (S, M,) inf. n. صَيْبٌ, (S, TA,) likewise said of an arrow, (S, M, TA,) signifies the same; (S, TA;) or صاب said of an arrow is intrans. (M.) And اصاب alone, [as though used elliptically,] (Msb, TA,) inf. n. as above; (Msb, K;) and ↓ صاب, aor. ـُ (S, Msb,) inf. n. صَيْبُوبَةٌ, (S,) or صَوْبٌ; (Msb, K;) and ↓ صاب, aor. ـِ inf. n. صَيْبٌ; (Msb;) likewise said of an arrow, (S, Msb,) Itwent right; did not deviate from the right course: (S, K, * TA:) or it reached [or hit] the object of aim. (Msb.) And نَحْوَ الرِّمِيَّةِ ↓ صاب, (M, A, TA,) aor. ـُ (A, TA,) inf. n. صَوْبٌ and صَيْبُوبَةٌ, (M, TA,) said of an arrow, (M, A, TA,) It went right towards the thing, or animal, shot at; (M, TA;) as also اصاب. (TA.) b2: Also اصاب القِرْطَاسَ, (S, TA,) and اصاب فِى القِرْطَاسِ, (TA,) [said of a man, as is indicated by the context in the S and TA, He hit the butt, or target;] he did not miss the butt, or target. (TA.) And اصاب alone is said of an archer or the like [as meaning He hit the object of his aim]: (Msb:) one says, رَمَى فَأَصَابَ [He shot, or cast, and hit the object of his aim]. (A.) b3: [Hence, likening an event, &c., to an arrow,] one says also, اصابهُ أَمْرٌ, inf. n. as above, (assumed tropical:) [An event smote him, or befell him;] and ↓ صابهُ, aor. ـُ inf. n. صَوْبٌ, signifies the same. (Msb.) and أَصَابَتْهُ مُصِيبَةٌ (assumed tropical:) [An affliction, or a calamity, &c., smote him, or befell him]. (S.) And اصابهُ الشَّىْءُ (assumed tropical:) The thing reached him [so as to take effect upon him]: (Mgh, * Msb:) whence the saying, أَصَابَهُ مِنْ قَوْلِ النَّاسِ مَا أَصَابَهُ (assumed tropical:) [There reached him &c., of the sayings of the people, what reached him &c.]. (Msb.) [Thus tropically used, اصابهُ may generally be rendered It hit, struck, smote, wounded, hurt, affected, assailed, or befell, him. One says, اصابهُ مَرَضٌ, and وَجَعٌ, and اصابتهُ رِيحٌ, &c., (assumed tropical:) A disease, and pain, and wind, &c., smote, affected, or assailed, him.] And المَطَرُ ↓ صَابَهُ, (S, Msb,) aor. ـُ inf. n. صَوْبٌ, (Msb,) (assumed tropical:) [The rain fell, or lighted, upon him, or it; wetted him, or it;] he, or it, was rained upon. (S.) and السَّمَآءُ الأَرْضَ ↓ صَابَتِ i. e. (assumed tropical:) [The sky, or clouds, or rain,] watered the earth, or land, copiously: (Lth, M, TA:) or it means أَصَابَتْهَا بِصَوْبٍ [it smote it with rain; or sent rain upon it]. (M, L, TA.) In the following verse, cited by IAar, فَكَيْفَ تُرَجِّى العاذِلَاتُ تَجَلُّدِى حَمِيمُهَا ↓ وَصَبْرِى إِذَا مَا النَّفْسُ صِيبَ he explains صِيبَ as being like قُصِدَ, and says that it may be of the dial. of him who says صَابَ السَّهْمُ; but [ISd remarks,] I know not how this is, for صَابَ السَّهْمُ is not trans.; [though, as shown above, he has mentioned it as being trans.;] and in my opinion, [he says,] صيب here is from the phrase صَابَتِ السَّمَآءُ الأَرْضَ [expl. above; the meaning of the verse being, But how should the censuring women hope for my constraining myself to behave with hardiness, and for my being patient, when the beloved of the soul has been smitten by death, or by the decree of death; for ISd adds,] كَأَنَّ المَنِيَّةَ صَابَتِ الحَمِيمَ فَأَصَابَتْهُ بِصَوْبِهَا. (M, TA. *) b4: [اصاب is also used in many phrases in which its agent is likened to an archer.] One says, اصاب الصَّوَابَ (tropical:) [He hit the right thing or point, or the object, or aim, of his words or of his actions]: (A:) and اصاب السَّدَادَ [which means the same]. (S in art. سد.) and اصاب alone [means thus likewise; or] (assumed tropical:) he said, or did, that which was right. (M, K. *) and اصاب فِى قَوْلِهِ وَفِعْلِهِ (assumed tropical:) He hit the right thing in his saying and his deed; (Msb;) and so فِى رَأْيِهِ in his opinion; contr. of أَخْطَأَ. (A.) and اصاب بِغْيَتَهُ (assumed tropical:) He attained, or obtained, the thing that he sought, or wanted: whence the saying, اصاب مِنْ زَوْجَتِهِ [and so app. أَصَابَهَا (see سَفَقَ)] (assumed tropical:) He obtained his desired enjoyment of his wife: (Msb:) اصاب مِنِّى occurs in a trad., [as a euphemism,] said by the wife of Handhaleh, meaning (assumed tropical:) He compressed me: (Mgh:) and it is said in a trad., كَانَ يُصِيبُ مِنْ رَأْسِ بَعْضِ نِسَائِهِ وَهُوَ صَائِمٌ, meaning (assumed tropical:) He used to kiss [the head of some one or more of his wives when he was fasting]. (TA: and the like is said in the Mgh.) And اصاب مِنَ المَالِ وَغَيْرِهِ (assumed tropical:) He took, or took with his hand, of the property and other things. (TA.) And اصاب الشَّىْءَ (tropical:) [He hit upon, or lighted on, the thing;] he found the thing. (S, M, K, * TA.) And اصابهُ [(assumed tropical:) He found it, met with it, or experienced it; namely, a good or an evil event. And (assumed tropical:) He found it out, or discovered it; namely, an enigma (see 8 in art. حجو) or the like. And] (assumed tropical:) He found it to be right: and (assumed tropical:) he saw it, considered it, or held it, to be right. (TA. [See also 10.]) And (assumed tropical:) He aimed at it; (As, TA;) (tropical:) he desired, wished, willed, intended, or meant, it. (As, M, A, Msb, TA.) One says, أَصَابَ فُلَانٌ الصَّوَابَ فَأَخْطَأَ الجَوَابَ (assumed tropical:) Such a one aimed at, and desired, [to say] that which was right, (As, Msb, * TA,) and failed of giving rightly the reply. (As, TA.) And أَيْنَ تُصِيبَانِ (assumed tropical:) [Whither do ye two desire to go?]; a saying of Ru-beh. (TA.) تَجْرِى بِأَمْرِهِ رُخَآءً حَيْثُ أَصَابَ, in the Kur [xxxviii. 35, referring to the wind], has been expl. as meaning (assumed tropical:) [Running by his command softly, or gently,] whithersoever He desireth. (M, * TA.) And اصاب اللّٰهُ الَّذِى أَرَادَ, said in a trad., in reply to a question respecting the interpretation of a text, means (assumed tropical:) God desireth, or meaneth, [thereby,] what He desireth, or meaneth. (TA.) and اصاب اللّٰهُ بِكَ خَيْرًا means أَرَادَهُ (tropical:) [i. e. May God intend thee good]. (A.) And اصاب alone (assumed tropical:) He desired, or intended, or meant, that which was right. (M, K. *) One says also, اصابهُ بِخَيْرٍ (assumed tropical:) [meaning He did good to him]. (El-Muärrij, TA in art. اسو.) [But] اصابهُ بِكَذَا, (M,) inf. n. إِصَابَةٌ, (K,) with which are syn. ↓ مُصَابٌ [in accordance with a usage generally allowable] (S, TA) and ↓ مُصَابَةٌ, (K, TA,) (assumed tropical:) [generally] means He afflicted him with, or by, such a thing; or gave pain to him thereby. (M, K: * in the latter, only the inf. n. of the verb in this sense; and so in other senses.) [Thus one says, اصابهُ بِشَرٍّ (assumed tropical:) He afflicted him with evil; or did evil to him: and اصابهُ بِمَكْرُوهٍ (assumed tropical:) He afflicted him with, or did to him, an abominable, or an evil, thing or action: and اصابهُ بِقَوْلٍ قَبِيحٍ (assumed tropical:) He afflicted him with, or said to him, a foul saying: and اصابهُ بِذَحْلٍ (assumed tropical:) He punished him by blood-revenge: and اصابهُ بِمَرَضٍ (assumed tropical:) He, (i. e. God,) or it, (a thing,) affected him with disease; or rendered him diseased: and in many similar cases, the phrase may be well rendered with a verb derived from the noun; like phrases in which “ affecit ” (a Latin equivalent of اصاب) occurs; as in “ honore affecit,” meaning “ honoravit. ”] El-Hárith Ibn-Khuld El-Makhzoomee says, رَجُلًا↓أَظُلَيْمُ إِنَّ مُصَابَكُمْ

أَهْدَى السَّلَامَ تَحِيَّةً ظُلْمُ (assumed tropical:) [O Dhuleymeh, verily your afflicting a man who has given the salutation of peace, greeting, is tyranny]: IB says that this verse is not of El-'Arjee, as El-Hareeree imagined it to be: the correct reading is أَظُلَيْمُ, as above: ظليم is an apocopated from of ظُلَيْمَةُ; which is the dim. of ظَلُوم: some read أَظَلُومُ: and some, أَسُلَيْمُ: [the verse is cited accord. to this last reading in the S:] رَجُلًا is governed in the accus. case by مُصَاب [as an inf. n.]: and ظُلْمُ is the enunciative of إِنَّ. (L, TA.) أَصَابَهُمُ الدَّهْرُ بِنُفُوسِهِمْ وَأَمْوَالِهِمْ (assumed tropical:) meansTime, or fate, afflicted them by destruction, or extirpation, among themselves and their cattle, or possessions. (M.) [In the K, الإِصَابةُ is expl. as signifying الاِحْتِيَاجُ: but the right reading is evidently الاِجْتِيَاحُ, as Ibr D has remarked in the margin of my copy of the TA; so that اصاب signifies (assumed tropical:) He destroyed, or extirpated; agreeably with an explanation in the sentence next preceding above, from the M.] مَنْ يُرِدِ اللّٰهُ بِهِ خَيْرًا يُصِبْ مِنْهُ, (assumed tropical:) occurring in a trad., means Him whom God intendeth good He trieth with afflictions, that He may recompense him for them. (TA.) And one says, مَا كُنْتُ مُصَابًا وَلَقَدْ أُصِبْتُ (assumed tropical:) [app. meaning I was not affected with weakness of intellect, or madness, and I have become affected therewith: see مُصَابٌ, below]. (IAar, TA.) 5 تصوّب [quasi-pass. of 2]: see 1, in three places. b2: Also It was, or became, lowered, or depressed; syn. تَسَفَّلَ. (A.) 6 تصاوب, accord. to Freytag, signifies He, or it, was well directed: but for this he names no authority.]7 إِنْصَوَبَ see 1, first sentence.10 اِسْتَصْوَبَهُ and اِسْتَصَابَهُ signify the same, (S, M, A, Msb, K,) (tropical:) He saw it, considered it, or held it, to be right; (M, Msb, TA;) namely, his deed, (S, Msb,) or his opinion, (M, TA,) or his saying: (A:) Th says, اِسْتَصَبْتُهُ is the regular form; but the Arabs say, اِسْتَصْوَبْتُ رَأْيَكَ. (M, TA. [See also 4, latter half.]) صَابٌ A certain species of tree, from which, when it is pressed, there issues what resembles milk, a drop of which sometimes spirts into the eye, producing an effect like that of a flame of fire, and in some instances weakening the sight: (M, TA:) or a certain kind of bitter tree; (As, T, M, K, TA;) one of which is termed ↓ صَابَةٌ: (M, K: * [in the latter it is said that صَابٌ is the pl. of صَابَةٌ; but properly speaking, the former is a coll. gen. n., and the latter is its n. un.:]) or the expressed juice of a kind of bitter tree: (S:) but accord. to the K, this is a mistake, though it is the saying of leading lexicologists: (TA:) or, as some say, the expressed juice of the صَبِر [or aloes]. (M.) صَوْبٌ an inf. n. used as a subst. (Msb) meaning Rain; (Lth, Msb;) and so ↓ صَيِّبٌ, which is originally [صَيْوِبٌ, i. e.] of the measure فَيْعِلٌ from الصَّوْبُ: (Bd in ii. 18:) or صَيِّبٌ is an epithet applied to clouds (غَيْمٌ, Sh, O, or سَحَابٌ, S, Msb) meaning having rain, (O,) i. q. ذُو صَوْبٍ: (S, Msb:) or صَوْبٌ and ↓ صَيِّبٌ and ↓ صَيُّوبٌ [the last of which is written in the CK صَيُوبٌ] all signify the same, (M, K,) as epithets applied to rain, meaning pouring forth: (M:) or ↓ صَيُّوبٌ, which is originally of the measure فَيْعُولٌ, [being altered from صَيْوُوبٌ,] means rain pouring forth much, or abundantly: (IDrd, O:) [↓ صَائِبٌ, also, is applied as an epithet to rain, like صَوْبٌ and صَيِّبٌ; and] in the phrase صِيبَانُ المَطَرِ, accord. to Abu-l-'Alà, صِيبَان is pl. of صَائِب; or it may be an inf. n., like حِرْمَان: and if one say ↓ صَيْبَان, with fet-h, the meaning is, what has poured forth of rain, notwithstanding the ى in it, for similar to this are رَيْحَان from الرَّوْح and عَيْدَان (meaning “ tall ” palm-trees) from العُوْد. (Ham p. 796.) A2: Also Course, or tendency; syn. قَصْدٌ: so in the saying, to one who is traversing a desert in uncertainty and has declined from the right way, أَقِمْ صَوْبَكَ [Rectify thy course]: and in the phrase فُلَانٌ مُسْتَقِيمُ الصَّوْبِ [Such a one is pursuing the right course], said of a person when he is not declining from his way to the right or left. (TA. [See also another ex. voce أَوْبٌ.]) b2: And A place, or point, of tendency or direction or bearing, syn. جِهَةٌ, (Msb, TA,) of a thing; (Msb;) and نَاحِيَةٌ [which means the same; and also a side; or a lateral, or an adjacent, part or tract of a thing; and in this sense صَوْبٌ is used in the present day]; and جَانِبٌ [which generally has the latter of these meanings]. (TA.) b3: See also صَوَابٌ, in three places.

صَابَةٌ: see مُصِيبَةٌ. b2: Also Weakness, or feebleness, in the intellect; (M, A, K;) or a touch of insanity therein; (A;) or somewhat of insanity, or of madneess produced by diabolical possession. (S.) A2: See also صَابٌ.

صُوبَةٌ A collection, (جَمَاعَةٌ, M, or مُجْتَمَعٌ, K,) or a collection, or heap, not measured nor weighed, (صُبْرَةٌ, A) of wheat: (M, A, K:) a heap of wheat, and of dates, and of other things: (M:) a quantity collected together of dust or earth: (TA:) or anything collected together: (Kr, M, K:) a place in which dates are collected and dried is thus called by the people of El-Felj. (ISk, S.) One says, دَخَلْتُ عَلَى فُلَانٍ فَإِذَا الدَّنَانِيرُ صُوبَةٌ بَيْنَ يَدَيْهِ i. e. [I went in to such a one, and lo, the deenárs were] a heap poured out without measure before him: (S, M, * A: *) or, as some relate the saying, الدِّينَارُ, which is thus used as a gen. n. (M.) صَيْبَانٌ: see صَوْبٌ.

صَوَابٌ (assumed tropical:) A thing that is right, or what is said and of what is done; [like سَدَادٌ;] (Msb;) contr. of خَطَأٌ; (S, M, Msb, K;) as also ↓ صَوْبٌ. (S, Msb, K.) One says, ↓ دَعْنِى وَعَلَىَّ خَطَئِى وَصَوْبِى i. e. صَوَابِى [meaning (assumed tropical:) Leave thou me, and on me be the consequence of my wrong saying or deed, and my right]. (S.) [And hence the phrase, frequent in some of the lexicons &c., الصَّوَابُ كَذَا meaning (assumed tropical:) The right, or correct, word or wording or reading is thus: and صَوَابُهُ كَذَا (assumed tropical:) The right, or correct, writing or wording or reading of it is thus.] b2: And one says also ↓ قَوْلٌ صَوْبٌ and صَوَابٌ [meaning (assumed tropical:) A right, or correct, saying: thus using each as an epithet]. (M.) صَوِيبٌ: see صَائِبٌ, in two places.

صَيُوبٌ: see صَائِبٌ; and see also art. صيب.

صَائِبٌ: see صَوْبٌ.

A2: Also, (S, M, A, K,) and ↓ مُصِيبٌ (A) and ↓ صَيُوبٌ and ↓ صَوِيبٌ, (M, K,) An arrow going right, or hitting the mark: (S, M, A, * K, * TA:) ↓ the last of these is the only epithet, known to IJ, of the measure فَعِيلٌ having the ف and ل sound and having و for its ع, except طَوِيلٌ and قَوِيمٌ; for عَوِيصٌ is [held by him to be only] used as a subst.: صِيَابٌ is pl. of صَائِبٌ, like صِيَامٌ and قِيَامٌ pls. of صَائِمٌ and قَائِمٌ; either from الصَّوَابُ فِى الرَّمْىِ or from صَابَ السَّهْمُ الهَدَفَ having يَصِيبُ for its aor. (M.) [See also صَيُوبٌ in art. صيب.] One says, إِنَّهُ لَسَهْمٌ صَائِبٌ Verily it is an arrow that goes right. (TA.) مَعَ الخَوَاطِئِ سَهْمٌ صَائِبٌ is a prov. [expl. in art. خطأ]. (S.) b2: [Hence,] one says also رَأْىٌ صَائِبٌ and ↓ مُصِيبٌ (tropical:) [A right opinion]: (A, TA:) [Mtr says,] ↓ رَأْىٌ صَيِّبٌ meaning صَائِبٌ I have not found. (Mgh.) صَيِّبٌ: see صَوْبٌ, in two places: and صَائِبٌ.

صُيَّابٌ: see صُوَّابَةٌ, in two places; and see art. صيب.

صَيُّوبٌ: see صَوْبٌ, in two places.

صُوَّابَةٌ The choice, or best, class of a people; (Fr, S, M, K;) as also ↓ صُيَّابَةٌ (Fr, S, K) and ↓ صُيَّابٌ. (K.) And ↓ قَوْمٌ صُيَّابٌ A choice, or an excellent, people. (S.) And ↓ صُيَّابَةٌ signifies The choice, or best, of anything. (S.) [See also art. صيب.] b2: Also, صُوَّابَةٌ, The collective body of a people; (M;) and so ↓ صُيَّابَةٌ. (Kr, M in art. صيب.) صُيَّابَةٌ: see the next preceding paragraph, in three places; and see art. صيب.

أَصْوَبُ [More, and most, affected with weakness in the intellect, or insanity, or madness: see صَابَةٌ]. When a man says to another أَنْتَ مُصَابٌ [meaning Thou art affected with weakness in the intellect, &c.], the latter replies أَنْتَ أَصْوَبُ مِنِّى

[Thou art more affected with weakness in the intellect, &c., than I]. (IAar, M, TA. [Thus these phrases are used in the present day.]) مَصَابٌ [A place of pouring forth: pl. مَصَاوِبُ]. One says, هُوَ مَصَابُ الوَدْقِ [It is the place of the pouring of rain in the clouds]: and شِمْتُ مَصَاوِبَ المَطَرِ [I watched, or watched for, the places of the pouring of rain in the clouds]: and سَقَاهُمْ مَصَاوِبُ السَّمَآءَ [The places of the pouring of the rain watered them; or may the places &c. water them]. (A.) مُصَابٌ pass. part. n. of 4 [meaning Hit, struck, smitten, wounded, hurt, affected, assailed, afflicted, &c.]. (S, Msb, TA.) b2: Affected with weakness, or feebleness, in the intellect; (TA;) or with somewhat of insanity, or madness produced by diabolical possession: (S, TA:) or mad, or possessed. (TA.) [See صَابَةٌ; and see also 4, last sentence; and أَصْوَبُ.]

A2: Also Syn. with إِصَابَةٌ: (S, TA:) see 4, latter half, in two places. b2: And Syn. with مُصِيبَةٌ, q. v. (A, Msb.) A3: Also The sugar-cane. (L, TA, and so in a copy of the S.) مَصُوبٌ pass. part. n. of صَابَ [q. v.]. (Msb.) مِصْوَبٌ A ladle. (IAar, K.) مُصِيبٌ: see صَائِبٌ, in two places.

مُصَابَةٌ Syn. with إِصَابَةٌ: (K, TA:) see 4, latter half. b2: See also مُصِيبَةٌ. b3: تَرَكْتُ النَّاسَ عَلَى

مُصَابَاتِهِمْ is a saying mentioned by Ibn-Buzurj, as meaning [I left the people disposed, or placed,] according to their classes, or ranks. (TA.) مَصُوبَةٌ: see the next paragraph.

مُصِيبَةٌ, (S, M, A, Msb, K,) said by Ahmad Ibn-Yahyà to be originally مُصْوِبَةٌ, (TA,) and ↓ مَصُوبَةٌ (S, M, K) and ↓ مُصَابَةٌ (M, K) and ↓ مُصَابٌ (A, Msb) and ↓ صَابَةٌ, (M, K,) signify the same, (S, M, A, Msb, K,) An affliction, a calamity, a misfortune, a disaster, or an evil accident: (M, Msb, TA:) it is said in the Towsheeh that the primary signification of مُصِيبَةٌ is a shot with an arrow: (TA:) the pl. is مَصَائِبُ, (S, M, A, Msb,) the form commonly obtaining, (Msb,) but irregular, (M,) the Arabs agreeing in pronouncing it with ء, as though they likened the radical letter to the augmentative, (S,) or they imagined what is of the measure مُفْعِلَةٌ to be of the measure فَعِيلَةٌ without a radical ى or و, (M,) and it is thought by As to be of the speech of the people of the cities, (Msb,) and مَصَاوِبُ, (M,) which is the original form, (S,) or is said to be so, (Msb,) and is said by Zj to be the form preferred by the grammarians, (TA,) and مُصِيبَاتٌ. (As, A, Msb.) قَطٌّ مُصَوَّبٌ A nibbing in which the exterior of the writing-reed is made to extend beyond the pith: opposed to قَائِمٌ. (TA in art. حرف.)

صلح

1 صَلَحَ, (S, Mgh, Msb, &c.,) aor. ـُ (S, MA, Mgh, Msb,) the well-known form, though omitted in the K, (TA,) and صَلَحَ, (MA, K, Msb,) [said by some to be] the more chaste, because agreeable with analogy, (TA,) [but the former is the more common,] inf. n. صُلُوحٌ (S, MA, Mgh, Msb, K * [in the CK الصَّلُوح is erroneously put for الصُّلُوح]) and صَلَاحٌ (S, * MA, Mgh, Msb, K *) and مَصْلَحَةٌ; (MA;) and صَلُحَ, aor. ـُ (S, MA, Mgh, Msb, K,) mentioned by Fr, on the authority of his companions, (S, TA,) but said by IDrd to be not well established, (TA,) inf. n. صَلَاحٌ and صَلَاحَةٌ, (MA,) or صَلَاحِيَةٌ; (TA;) said of a thing, (S, Mgh, Msb,) and of a man, (TA,) It, and he, was, or became, good, incorrupt, right, just, righteous, virtuous, or honest; it was or became, in a good, incorrupt, sound, right, or proper, state, or in a state of order; he, or it, throve; contr. of فسد [i. e. فَسَدَ and فَسُدَ]; (MA; [and S and A and Mgh and K by implication; see صَلَاحٌ below;]) in Pers\. نيك شد; (MA;) [and ↓ استصلح signifies the same, for] صَلَاحٌ and اِسْتِصْلَاحٌ both signify in Pers\. نيك شدن. (KL.) One says, صَلَحَتْ حَالُ فُلَانٍ [The state, or condition, of such a one became good, right, or proper]. (A, TA.) b2: [Hence,] هٰذَا أَدِيمٌ يَصْلُحُ لِلنَّعْلِ (tropical:) [This is leather that is suitable for the sandal]. (A.) And هٰذَا الشَّىْءُ يَصْلُحُ لَكَ (tropical:) This thing is suitable to thee; or fit, or meet, for thee. (S, K, * TA.) And فُلَانٌ لَا يَصْلُحُ لِصُحْبَتِكَ (tropical:) [Such a one is not fit for being thy companion]. (A.) 3 صالحهُ, (A, Msb, K,) inf. n. صَلَاحٌ (S, Msb, K) and مُصَالَحَةٌ, (S, K,) the former of which is made fem. in a verse of Bishr Ibn-Abee-Házim, (TA,) [He made peace, or became at peace or reconciled, with him; or he reconciled himself with him: for] مُصَالَحَةٌ is the contr. of مُخَاصَمَةٌ. (Mgh.) And صالحهُ عَلَى كَذَا He made peace, or reconciliation, [or a compromise,] with him on the condition of such a thing. (MA.) and صالحهُ عَلَى بَعْضِ مَا لَهُ [He compounded with him for part of what was owed to him; he made a compromise with him on the condition of receiving part of what was due to him]; said of a creditor and debtor. (Mgh in art. ضغط.) And صَالَحْتُ بَيْنَ القَوْمِ, inf. n. مُصَالَحَةٌ, I made peace, or a reconciliation, between the people, or party; syn. لَآءَمْتُ. (Msb in art. لأم. [See also 4.]) 4 اصلحهُ, (A, Mgh, Msb, K,) inf. n. إِصْلَاحٌ, (S, A,) and quasi-inf. n. صَلَاحٌ, (L in art. لقح,) said of a man, (A, Msb,) and of God, (TA,) [and of a thing,] He, and it, made, or rendered, it, or him, good, incorrupt, right, just, righteous, virtuous, or honest; constituted it, disposed it, arranged it, or qualified it, well, rightly, or properly; rectified, corrected, redressed, or reformed, it; put it into a good, incorrupt, sound, right, or proper, state; or restored it to such a state; put it to rights, or in a state of order; set it right, set it in order, ordered it, managed it well, cultured it; adjusted, dressed, or trimmed, it; prepared it properly for use; repaired, mended, amended, or improved, it; made it, or him, to thrive; contr. of أَفْسَدَهُ. (S, * K. [And so by implication in the Mgh &c.]) One says, أَصْلَحْتُ القِدْرَ بِالتَّابَلِ [I made good, qualified properly, or seasoned, (the contents of) the cooking-pot with the seeds that are used in cooking]. (Msb in art. تبل.) And أَصْلَحْتُ السِّقَآءَ بِالرُّبِّ [I seasoned the skin with rob, or inspissated juice]. (S in art. رب.) And أَصْلَحْتُ بَيْنَ القَوْمِ [in which الأَمْرَ is understood, so that the meaning is I rectified, or reformed, or amended, the circumstances subsisting between the people, or party; or] I made peace, or I effected a rectification of affairs, an agreement, a harmony, a reconciliation, an accomodation, or an adjustment; [or I adjusted the affair;] between the people, or party. (Msb.) And سَعَى فِى إِصْلاَحِ ذَاتِ البَيْنِ [He laboured in rectifying, or improving, the bad, or the good, state of circumstances, or the disunion or union, subsisting between people]. (A.) One says also, اصلح الدَّابَّةَ, (TA,) and اصلح إِلَى الدَّابَّةِ, (T, A, Mgh, TA,) the latter because اصلح implies the meaning of أَحْسَنَ, (Mgh,) (tropical:) He acted well to the beast, (T, A, TA,) and put it into a good, or right, or proper, state, or took care of it, or paid frequent attention to it. (A, TA.) and اصلح إِلَيْهِ (tropical:) He acted well to him, did good to him, or benefited him. (K, TA.) And اصلح [alone] (assumed tropical:) He did that which was good, right, or just. (Msb.) 6 تصالحا and اِصَّالَحَا &c.: see 8, in four places.7 انصلح [quasi-pass. of أَصْلَحَهُ; thus signifying It became rectified, &c.: see تَشَعَّبَ]. (K in art. شعب.) 8 اصطلحا (S, A, K) and اصتلحا, (K,) and ↓ تصالحا (S, A, K) and ↓ اِصَّالَحَا, (S, K,) [the last a var. of تصالحا,] all signify the same, (TA,) and القَوْمُ ↓ تصالح, and اصطلحوا, (Mgh,) [They two, (i. e. two persons or two parties,) and] the people, or party, made peace, or became at peace or reconciled, [each with the other, and] one with another: (Msb:) [اِصْطِلَاحٌ is the contr. of اِخْتِصَامٌ and] ↓ تَصَالُحٌ is the contr. of تَخَاصُمٌ. (Mgh.) b2: And اصطلحوا عَلَى أَمْرٍ They (a particular class of persons) agreed together, or among themselves, respecting a particular thing. (ElKhafájee, MF.) b3: [Hence,] اِصْطِلَاحٌ signifies also The agreement of a people to name a thing by any name turned from the primary application. (KT.) b4: And [as an inf. n. used in the sense of a pass. part. n., for مُصْطَلَحٌ عَلَيْهِ,] Conventional [or technical] language: and a conventional [or technical] term: opposed to [لُغَةٌ and] تَوْقِيفٌ. (Mz 1st نوع.) 10 استصلح is the contr. of استفسد: (S, L, K:) [i. e. it signifies He regarded, or esteemed, a thing good, incorrupt, right, just, or the like; as expl. in the TK; and in like manner, a man. b2: He wished, or desired, a thing to be good, incorrupt, right, just, &c.; as in the TK; and in like manner, a man. b3: And He sought to render good, incorrupt, &c. b4: And hence, He treated in such a manner as to render well affected, or obedient.]

A2: Also He sought to do good or to act well [إِلَى فُلَانٍ to such a one]. (KL.) b2: And He sought peace, or concord. (KL.) b3: And It happened well. (KL.) b4: See also 1.

صُلْحٌ a subst. from مُصَالَحَةٌ, (S, Msb, KT,) syn. with the latter; (Mgh;) masc. and fem.; (S, K;) Peace, reconciliation, or agreement, (Mgh, Msb, K, KT, TA,) after contention: and in the law it means a compact to give over, or relinquish, contention. (KT.) One says, وَقَعَ بَيْنَهُمَا صُلْحٌ (A, TA) Peace, or reconciliation, took place between them two. (TA.) [And أُخِذَ صُلْحًا It (a fortress or the like) was taken peacefully, or by surrender.] b2: Also That in respect of which there has been made a peaceful compact: or which has been taken in the way of peace. (Mgh.) b3: And A party at peace with others. (TA.) You say, هُمْ لَنَا صُلْحٌ They are [a party] at peace with us. (A, TA.) And you say also ↓ قَوْمٌ صُلُوحٌ A people, or party, who are at peace: the latter word in this case being app. an inf. n. used as an epithet. (TA. [See also صَالِحٌ.]) صَلْحٌ: see صَالِحٌ.

صَلَاحٌ an inf. n. of صَلَحَ (MA, Mgh, Msb) and of صَلُحَ: (MA:) [used as a simple subst, it signifies Goodness, incorruptness, rightness or rectitude, justness, righteousness, virtue, honesty; &c.: see 1:] contr. of فَسَادٌ; (S, A, Mgh, K;) as also ↓ صُلُوحٌ: (K, TA: [الصَّلُوح in the CK being a mistake for الصُّلُوح:]) accord. to some, it is not used as an attribute of a prophet nor of an apostle, but only of a person inferior to these: accord. to others, however, this restriction is wrong. (MF.) b2: Also quasi-inf. n. of 4. (L in art. لقح.) b3: And [hence,] A thing that is good, and right. (Msb.) See also مَصْلَحَةٌ.

A2: صَلَاحِ, like قَطَامِ, is a name of Mekkeh; (S, A, K;) either from الصُّلْحُ or from الصَّلَاحُ; (TA;) and sometimes it is perfectly decl. [pronounced صَلَاحٌ]. (S, K.) صُلُوحٌ: see صُلْحٌ, and صَلَاحٌ: b2: and see also صَالِحٌ.

صَلِيحٌ: see what next follows.

صَالِحٌ, (MA, L, Msb, K,) from صَلَحَ; (MA;) and ↓ صَلِيحٌ, (IAar, L, K,) from صَلُحَ; (MA;) and ↓ صِلْحٌ; (K;) applied to a thing, (Msb,) and to a man, (MA,) Good, incorrupt, right, just, righteous, virtuous, or honest; &c.; [see 1; contr. of فَاسِدٌ:] (MA, L, K:) pl. صُلَحَآءُ [accord. to general analogy of صَلِيحٌ, and app. applied only to rational beings, like صَالِحُونَ,] and ↓ صُلُوحٌ [q. v.; this being said by some to be a pl. of صَالِحٌ; and by others, to be originally an inf. n.; like as is said of شُهُودٌ]. (L.) One says رَجُلٌ صَالِحٌ فِى نَفْسِهِ [A man good, incorrupt, &c., in himself], مِنْ قَوْمٍ صُلَحَآءَ [of a people good, incorrupt, &c.]. (L.) And هُوَ عَلَى حَالَةٍ صَالِحَةٍ [He is in a good, right, or proper, state or condition]. (TA.) b2: [Hence,] صَالِحٌ signifies also (assumed tropical:) Suitable, fit, or meet: so in the saying, هُوَ صَالِحٌ لِلْوِلَايَةِ (assumed tropical:) [He is fit for the office of prefect, or the like]. (Msb.) b3: And (tropical:) Much, copious, or frequent: one says مَطْرَةٌ صَالِحَةٌ (tropical:) A copious rain. (Yaakoob, L, TA.) And hence the saying of IJ, أُبْدِلَتِ التَّآءُ مِنَ الوَاوِ إِبْدَالًا صَالِحًا, meaning (tropical:) [ت is substituted for و] frequently. (TA.) b4: The ا in صَالِحٌ is [often] omitted in writing [though not in pronunciation] when it is used as a proper name [so that the name is written صلح, or more properly صٰلِحٌ]. (Durrat el-Ghowwás in De Sacy's Anthol. Gram. Ar. p. 66 of the Arabic text.) صَالِحَةٌ [a subst. from صَالِحٌ, made so by the affix ة; A good deed or action; an act of beneficence; a benefit]. One says, لَا تُعَدُّ صَالِحَاتُهُ [His good deeds, or beneficent actions, are not to be numbered]. (A, TA.) And أَتَتْنِى صَالِحَةٌ مِنْ فُلَانٍ

[A benefit came to me from such a one]. (TA.) اِصْطِلَاحٌ [for مُصْطَلَحٌ عَلَيْهِ: see 8, last sentence].

اِصْطِلَاحِىٌّ Conventional [or technical] language: opposed to [لُغَوِىٌّ and] تَوْقِيفِىٌّ. (Mz 1st نوع.) مُصْلِحٌ [act. part. n. of 4, q. v.]. One says, رَجُلٌ مُصْلِحٌ فِى أُمُورِهِ وَأَعْمَالِهِ [A man who does well, rightly, justly, or properly, in his affairs and his actions]. (L.) مَصْلَحَةٌ A cause, a means, or an occasion, of good; a thing, an affair, or a business, conducive to good, or that is for good; [and hence it may often be rendered simply an affair, when the context shows it to mean what is conducive to good or done for a good purpose;] contr. of مَفْسَدَةٌ; (S and Msb and K in art. فسد;) a good, right, or virtuous, affair; (KL;) a thing that is good and right; syn. ↓ صَلَاحٌ [q. v.]: pl. مَصَالِحُ. (S, A, Msb, K.) One says, نَظَرَ فِى مَصالِحِ النَّاسِ [He considered the things that were for the good of the people]. (A, TA.) And هُمْ مِنْ أَهْلِ المَفَاسِدِ لَا المَصَالِحِ [They are of the people who occupy themselves in the things conducive to evil, not the things conducive to good]. (A, TA. *) And فِى الأَمْرِ مَصْلَحَةٌ In the affair is that which is good: (Msb:) [or a cause of good.] and رَأَى الإِمَامُ المَصْلَحَةَ فِى كَذَا The Imám saw what was good and right [or what was conducive to good] in such a thing. (TA.) b2: It is also an inf. n. of صَلَحَ. (MA.) مُتَصَلَّحٌ A place, of a garment [&c.], that is to be repaired, or mended; syn. مُتَرَدَّمٌ. (T in art. ردم.)

ذخر

1 ذَخَرَهُ, aor. ـَ (S, Msb, K, &c.,) inf. n. ↓ ذُخْرٌ, (S, K,) or this is a simple subst., and the inf. n. is ذَخْرٌ; (Msb;) and ↓ اِدَّخَرَهُ, (S, A, Msb, K,) of the measure اِفْتَعَلَ, (S, Msb,) originally اِذْتَخَرَهُ, the ت being changed into د, and the ذ being incorporated into it; and some of the Arabs say ↓ اِذَّخَرَهُ, which is allowable; but the former is more common; (Zj;) He hoarded it, treasured it, or laid it up for the future; reposited it, or stored it, in secret; (A;) or he prepared it, or provided it; (Msb;) for a time of need: (A, Msb:) or he chose it, or selected it, and (so in some copies of the K and in the TA, but in other copies of the K “ or ”) took it for himself, or prepared it. (K.) Some have made a distinction between ذخر and دخر, saying that the former relates to the world to come, and the latter to the present world; but this is a manifest mistake. (MF and others.) b2: ذَخَرَ لِنَفْسِهِ حَدِيثًا حَسَنًا (A) (tropical:) He reserved, or preserved, for himself [a good story, or the like]. (TA.) b3: ذَخَرَ مِنْ عَدْوِهِ (tropical:) [He (a horse) reserved somewhat of his run, i. e., power of running, or was sparing of it, for the time of need]. (M in art. صون.) [See also مُدَّخِرٌ, below.] b4: فُلَانٌ مَا نُصْحًا ↓ يَدَّخِرُ (tropical:) [Such a one does not treasure in his heart good advice]. (A, TA.) 8 اِدَّخَرَ and اِذَّخَرَ: see 1, in three places.

ذُخْرٌ: see 1: b2: and see the next paragraph, in two places.

ذَخِيرَةٌ (S, A, Msb, K) and ↓ ذَخْرٌ (A, Msb, * K) A thing hoarded, treasured, or laid up; reposited, or stored, in secret; (A;) or prepared, or provided; (Msb;) for a time of need: (A, Msb:) or taken for one's self, or prepared: (K:) pl. of the former, ذَخَائِرُ; (S, A, Msb;) and of the latter, أَذْخَارٌ. (Msb, K.) b2: You say, عِنْدَ اللّٰهِ ↓ جَعَلَ مَا لَهُ ذُخْرًا and ذَخِيرَةً (tropical:) [He made his wealth to be a store in the hands of God, by applying it to pious uses]. (A.) b3: And أَعْمَالُ المُؤمِنِ ذَخَائِرُ (tropical:) [The works of the believer are things laid up for the time of need, i. e. the day of resurrection]. (A.) ذَاخِرٌ (assumed tropical:) Fat; as an epithet. (AA, K.) إِذْخِرٌ [A kind of sweet rush; juncus odoratus; or schœnanthum;] a certain plant, (S, Mgh, Msb,) or herb, (K,) well known, (Msb,) in form resembling the كَوْلَان [or papyrus-plant], (Mgh,) sweet-smelling, (K,) or of pungent odour; (Mgh, Msb;) which, when it dries, becomes white; (Msb;) used for roofing houses, over the wood, and for graves: (TA:) it has a root hidden in the ground, slender, pungent in odour; and is like the straight stalks of the كَوْلَان [or papyrus-plant], save that it is wider, and smaller in the كُعُوب [which means either the joints or the internodal portions]; and it has a fruit resembling the brooms of reeds, but more slender, and smaller: it is ground, and is an ingredient in perfumes: it grows in rugged and in smooth grounds; but seldom does more than one grow on the same spot: when it dries, it becomes white: (AHn:) 'Iyád asserts that its ء is a radical letter; but this is a mistake: (MF:) the n. un. is إِذْخِرَةٌ; (S;) which is applied to a single plant, (AHn,) or to a single fascicle thereof. (Mgh.) مِذْخَرٌ (tropical:) The [part of the intestines called] عَفَج: (TA:) [its pl.] مَذَاخِرُ is also explained as signifying the intestines; and bellies; (S, K;) and veins: (K:) or the lower part of the belly: (As, K:) or the parts of the inside of a beast in which he stores his fodder and water. (A.) You say فُلَانٌ مَلَأَ مَذَاخِرَهُ (tropical:) Such a one filled the lower parts of his belly. (As.) And مَلَأَتِ الدَّابَّةُ مَذَاخِرَهَا (tropical:) The beast satiated itself. (TA.) And تَمَلَّأَتْ مَذَاخِرُهُ (tropical:) He became satiated. (A.) And مَلَأَ لَنَا فِى مَذَاخِرِهِ عَدَاوَةً (tropical:) [He filled his heart with enmity towards us]. (A.) مُدَّخِرٌ, or مُذَّخِرٌ, (accord. to different copies of the K,) (assumed tropical:) A horse that reserves his run; expl. by المُبْقِى لِحُضْرِهِ: (AO, K, TA:) [Freytag's reading of مُذَخَّرٌ for مُدَّخِرٌ or مُذَّخِرٌ, and his proposed emendation, of المَنْقِىُّ for المُبْقِى, both taken from the TK, but neither found by me in any copy of the K, are evidently wrong: see ذَخَرَ مِنْ عَدْوِهِ, above:] such is the مِسْوَاط, a horse “ that will not give what he has without the whip: the fem. is with ة. (TA.)