فشل

1 فَشِلَ, (S, O, Msb, K,) aor. ـَ (O, Msb, K,) inf. n. فَشَلٌ; (S, O, Msb;) a verb of which exs. occur in the Kur iii. 118 and viii. 48; and فَشَلَ, aor. ـُ and فَشَلَ, aor. ـِ two dial. vars., the former of these agreeable with a reading of the latter verse of the Kur-án, and the latter agreeable with a reading of the same verse by El-Hasan El-Basree; (O;) He was, or became, cowardly, (S, O, Msb, K,) and weak, (O, K,) or weak-hearted, (Msb,) and flagging, remiss, or languid, (K,) and timorous. (TA.) A2: فَشَلَتْ, and فَشَلَتْ مِفْشَلَهَا, (O,) or فَشَلَتْ فِشْلَهَا, (K, * TA, [in the CK ↓ فَشَّلَتْهُ, the pronoun relating to الفِشْل,]) inf. n. فَشْلٌ; (TA;) and ↓ اِفْتَشَلَتْهُ, (O, K, * TA,) thus accord. to the M as well as the O, (TA,) i. e. مِفْشَلَهَا, (O,) or فِشْلَهَا; (TA;) [in the K اِفْتَشَلَتْ alone, i. e. without any complement, as though it were intrans.; or ↓ افشلت, which is said in the TA to be the reading in the copies of the K, but which I have not found in any;] and ↓ تفشّلت [mentioned without any complement, as though intrans.]; (K, TA;) said of a woman, (O, K, TA,) in relation to the فِشْل, (K,) which is also called مِفْشَل, (IAar, O,) meaning She hung a ثَوْب [or piece of cloth] (thus in the O, in the TA her ثوب,) upon the [camel-vehicle called] هَوْدَج, then put it [or drew it, or the main part thereof,] within it, and bound its extremities to the قَوَاعِد [or four pieces of wood that form a square frame upon which it is fixed (see its sing.

قَاعِدَةٌ)]; this being [beneath her (see فِشْلٌ) so as to be to her] a preservative from the heads of the [curved pieces of wood called] أَحْنَآء [pl. of حِنْوٌ q. v.] and the [apparatus called] أَقْتَاب [pl. of قِتْبٌ q. v.] and the knots of the cord called عُصْم [pl. of عِصَامٌ q. v.]: (O, TA:) so says ISh. (TA.) 2 فَشَّلَand 4: see the preceding paragraph.5 تفشّل, said of water, It flowed. (S, O, K.) A2: And He took a wife (ISh, O, K) مِنْهُمْ [from among them, probably meaning persons not of his own kindred: see مِفْشَلٌ]. (ISh, O.) A3: See also 1.8 إِفْتَشَلَ see 1, latter sentence.

فَشْلٌ Weak; (S, O, K;) or weak-hearted; (Msb;) cowardly; (S, Msb, K;) flagging, remiss, or languid; (K;) and accord. to the K, ↓ فَشِلٌ signifies the same, and one says, رَجُلٌ خَشْلٌ فَشْلٌ and ↓ خَشِلٌ فَشِلٌ; but [SM says that] this is a mistake, and [incorrectly] taken from a passage of the M, in which it is stated that one says رَجُلٌ خَشْلٌ فَشْلٌ and خَسْل فَسْلٌ; i. e., with ش in both and with س in both; not that it is with fet-h in both and like كَتِفٌ: (TA:) [I find, however, ↓ خَشِلٌ فَشِلٌ mentioned in art. خشل in the K, and also, as from Ibn-'Abbád, in the same art. in the O; and as ↓ فَشِلٌ is agreeable with a general rule as part. n. of فَشِلَ, I think it probably correct;] the pl. is أَفْشَالٌ, (S,) or فُشْلٌ, (K,) or both. (TA.) In the following verse, occurring in a trad. respecting the prayer for rain, (O, TA,) uttered to the Prophet by an Arab of the desert, (O,) وَلَا شَىْءَ مِمَّا يَأْكُلُ النَّاسُ عِنْدَنَا سِوَى الحَنْظَلِ العَامِىِّ وَالعِلْهِزِ الفَشْلِ by العِلْهِزِ الفَشْلِ is meant العِلْهِزِ الفَشْلِ آكِلُهُ وَمُدَّخِرُهُ, i. e. الضَّعِيفِ; (O, TA; *) the phrase being like الشَّجَرَةَ المَلْعُونَةَ in the Kur [xvii. 62], i. e., آكِلُوهَا: [so that the verse means, And there is nothing, of what men eat, in our possession, save the colocynth that is a year old, and therefore dry, or that has been laid up for the year of drought or barrenness, and the food made of blood and the fur of camels, the eater, and the storer, whereof is weak]: (O, TA:) but it is also related with س, [i. e. الفَسْلِ,] and thus does not need any paraphrastic interpretation. (TA.) A2: See also what next follows.

فِشْلٌ (O, K,) or ↓ فَشْلٌ, (S,) [but said to be] with kesr, (O, K,) A certain thing (S, K) of the apparatus of the [women's camel-vehicle called]

هَوْدَج, (S,) which the woman puts beneath her in the هودج: (K:) or the curtain (سِتْر) of the هودج; as also ↓ مِفْشَلٌ. (IAar, O, K.) [See a description thereof in the latter sentence of the first paragraph.]

فَشِلٌ: see فَشْلٌ, in four places.

فَيْشِلٌ: see the paragraph here following.

الفَيْشَلَةُ The حَشَفَة; (K;) [i. e.] the head [or glans] of the penis: (S, O:) and the head of any مُحَوَّق [or penis having a large glans]: (CK: in the text of the K as given in the TA, مُجَوَّف: [and thus in my MS. copy of the K; but it has been there altered, app. to agree with the TA, as have many other words in that copy; and the former reading is evidently, I think, the right:] some say that its ل is augmentative, like the ل in عَبْدَلٌ and in [the proper name] زَيْدَلٌ: but it may be from some other word than فَيْشَةٌ, though this has nearly the same meaning, [or, as is said in the TA in art. فيش, both have the same meaning,] and, if so, the ى may be augmentative, which is more agreeable with analogy: (TA:) the pl. is فَيَاشِلُ, (K,) and ↓ فَيْشَلٌ is another pl. [or rather a coll. gen. n.] thereof, used as such in a verse of Jereer. (TA.) b2: [The pl.] فَيَاشِلُ signifies also a name of Certain trees. (K.) b3: [Freytag adds as other meanings what belong to a description of the proper name of a certain water and of hills surrounding it, called الفَيَاشِلُ.]

تَفْشِيلٌ Milk remaining in the udder: (Fr, O, K:) and so تَمْشِيلٌ. (Fr, O.) مِفْشَلٌ: see فِشْلٌ.

A2: Also One who takes a wife from among persons not of his own kindred, lest the offspring should come forth spare in body, or weak. (IAar, O, K, TA.) مِفْشَلَةٌ The كيارجة [i. e. كَيَارِجَة], (ISh, TA,) which is an arabicized word from the Pers\. كراجه, in Turkish قورسق [also written قُورْصَق, i. e. the gizzard, or the crop, of a bird]. (TK voce مِشْفَلَةٌ [which is said in the K to signify thus, and also the stomach of a ruminant animal: one of the two words thus expl. may be a mistranscription for the other].)

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.

فرم

2 تَفْرِيمٌ [as an inf. n. of which the verb is فَرَّمَت] signifies A woman's contracting her فَلْهَم (or قُبُل, TA) [i. e. vulva or vagina] with the stones of raisins [which were supposed to have an astringent property, or with some other medicament: see فَرْمٌ: and see also 10]: and so تَفْرِيبٌ. (IAar, T.) 3 فِرَامٌ [app. as an inf. n. of which the verb is فَارَمَت] signifies A woman's menstruating, and stuffing her vulva with a piece of rag: and one says of her who has done this, ↓ اِفْتَرَمَت [and app. also فَاَرَمَت]. (T, K.) [See also فِرَامَةٌ.] b2: It occurs in a trad. [as an inf. n.] used in the sense of مُجَامَعَة [meaning (tropical:) The act of compressing]. (IAth, TA.) 4 افرم He filled (T, S, K) a watering-trough (T, K) or a vessel: (S:) of the dial. of Hudheyl. (T, S.) 8 اِفْتَرَمَت, said of a woman: see 3.10 اِسْتَفْرَمَت She (a woman) applied a medicament to her vulva, or vagina, to contract it: (S, K: *) or she stuffed her vulva, or vagina, (T, TA,) with the stones of raisins, and the like: (TA:) the women of [the tribe of] Thakeef, having a wideness in that part, made this use of the stones of raisins, desiring thereby to contract it: (M, TA: *) [see also 2: and see فَرْمٌ:] the epithet ↓ فَرْمَآءُ is applied to her who does thus; as also ↓ مُسْتَفْرِمَةٌ. (M, K.) b2: And [hence] one says of a mare, اِسْتَفْرَمَتْ بِالحَصَى, meaning (assumed tropical:) She caused the pebbles to enter her vulva by her vehement running. (TA. [And the same is implied in the S by an ex. and explanation of the part. n.]) فَرْمٌ, (T, S, M, K,) and ↓ فَرْمَةٌ, (S, K,) and ↓ فِرَامٌ, (M, K,) A medicament, or remedial application, (T, S, M, K,) such as the stones of raisins, (T, M,) used by a woman for the purpose of contracting her vulva, or vagina. (T, S, M, K.) فَرَمٌ The rag that is used on the occasion of menstruation: (IAth, TA:) and ↓ مَفَارِمُ signifies the rags used on the occasion thereof; and [may be an irreg. pl. of فَرَمٌ, like as مَشَابِهُ is held to be of شَبَهٌ, but it is said that it] is a pl. having no sing.: (M, TA:) [in the K, in art. حشو, the ↓ مَفَارِمُ (there in the CK erroneously written مَقَارِم) are said to be used by the مُسْتَحَاضَة: see 8 in that art.]

فَرْمَةٌ: see فَرْمٌ.

فَرْمَآءُ: see 10.

فِرَامٌ: see فَرْمٌ: A2: and see also the next following paragraph.

فِرَامَةٌ The piece of rag which a woman bears [stuffed] in her vulva, or vagina: (Az, T, K:) or her menstruating, and stuffing her vulva with a piece of rag; like ↓ فِرَامٌ [as expl. above: see 3]. (K.) أَفْرَمُ A man (TA) whose teeth become much broken. (K, TA.) مُفْرَمٌ Filled with water (T, M) &c.: (M:) mentioned by A'Obeyd, as applied to a wateringtrough: (T:) and applied also to a شِعْب [or road in a mountain, &c.,] as meaning filled with men, or people: (M:) of the dial. of Hudheyl. (T, M.) مَفَارِمُ: see فَرَمٌ, in two places.

مُسْتَفْرِمَةٌ: see 10.

لغز

1 لَغَزَهُ, aor. ـُ (TK,) inf. n. لَغْزٌ, (IF, A, Msb, K,) He turned it from its proper mode or manner; distorted it. (IF, A, Msb, K, TA, TK.) b2: [Hence,] لَغَزَ جِحَرَتَهُ, and ↓ أَلْغَزَهَا, He (a jerboa) made his burrows winding, or tortuous, and perplexing to the enterer thereof. And لَغَزَ فِى حَفْرِهِ, and ↓ أَلْغَزَ, He pursued a winding, or tortuous, course in his burrowing. (A.) 2 لَغَّزَ see 4.3 رَأَيْتُهُ يُلَاغِزُهُ وَيُلَامِزُهُ (tropical:) [I saw him talking enigmatically, or obscurely, with him, or to him, and making signs with him, or to him.] (A, TA.) [See also 3 in arts. حجو and عى.]4 أَلْغَزَ see 1, in two places. b2: الغز كَلَامَهُ, (A, K,) and الغز فِى كَلَامِهِ, (S, A, Msb, K,) signify alike: (K:) or the former, (tropical:) He made his speech, or language, enigmatical, or obscure; not plain: (A:) and the latter, (S, A,) or both, (K,) he made his meaning enigmatical, or obscure, in his speech, or language; (S, A, K;) as also ↓ لغّز: (A:) or the second, he used parabolical language: (Msb:) or both, he concealed a meaning different from that which he made apparent: or he was equivocal, or ambiguous, in his speech, or language, for the purpose of concealment: as in the following verse, cited by Fr: وَلَمَّا رَأَيْتُ النَّسْرَ عَزَّ أَبْنَ دَأُيَةَ وَعَشَّشَ فِى وَكْرَيْهِ جَاشَتْ لَهُ نَفْسِى (tropical:) [And when I saw that the vulture had overcome the raven, and nested in his nest, (lit., in his two nests,) my soul, or stomach, heaved thereat]: the poet likens hoariness to the vulture, because of its whiteness [or grayness]; and youthfulness to the black raven, because the hair of youth is black. (TA.) You say also, الغز فِى يَمِينِهِ (tropical:) He practised [equivocation, or ambiguity, (see لُغَّيْزَى,) or] concealment, [by a mental reservation, or otherwise,] towards the person sworn to, in his oath: the doing of which is forbidden. (A.) لَغْزٌ: see لُغَزٌ, throughout.

لُغَزٌ: see لُغَزٌ, throughout.

لَغَزٌ: see لُغَزٌ, throughout.

لُغَزٌ (S, A, K) and ↓ لُغْزٌ and ↓ لَغْزٌ (K) and ↓ لَغَزٌ and ↓ لُغَيْزَآءُ (TA) A winding, or tortuous, excavation or burrow: this is the primary signification: (IAar, in explanation of لُغْزٌ:) the burrow of a jerboa, which he makes between the قَاصِعَآء and نَافِقَآء, burrowing strait downwards, and then turning crosswise to the right and left, so that his place becomes concealed: (S, K, * TA:) or the burrow of the [lizard called] ضَبّ, and of the jerboa, (A, K,) and of the rat or mouse: (K:) pl. [of the first four] أَلْغَازٌ. (S, A.) b2: Hence, (K,) أَلْغَازٌ (tropical:) Winding, or tortuous, roads, or ways, perplexing to him who pursues them. (A, * K.) You say, إِلْزَمِ الجَادَّةَ وَإِيَّاكَ وَالأَلْغَازَ (tropical:) [Keep thou to the main road, and avoid the winding, or tortuous, by-ways, which perplex him who pursues them]. (A, TA.) b3: Hence also, (S,) لُغَزٌ (S, A, Sgh, Msb, K [omitted in the copies of the K consulted by the author of the TA, through inadvertence, as he observes, but mentioned in the CK,]) and ↓ لُغْزٌ [which is now the most common form] and ↓ لُغُزٌ and ↓ لَغَزٌ (Sgh, K) and ↓ لُغَّيْزَى, (S, K,) with teshdeed to the غ, and not a dim., because the ى of the dim. does not occupy a fourth place, but like خُضَّارَى and شُقَّارَى, (S,) and ↓ لُغَيْزَآءُ, (Az, K,) like حُمَيْرَآءُ, (K,) [and app. ↓ لُغَّيْزَآءُ also, with teshdeed, (see what follows,)] and ↓ أُلْغُوزَةٌ, (K,) (tropical:) An enigma; a riddle; enigmatical, or obscure, language: (S, A, K:) or parabolical language: (Msb:) pl. (of the first four, K, TA) أَلْغَازٌ. (S, A, Msb, K.) And in like manner, يَمِينٌ

↓ لُغَّيْزَآءُ, accord. to Z, with teshdeed to the غ mentioned by Sb with خُلَّيْطَآءُ, or, accord. to Az, without teshdeed, [لُغَيْزَآءُ,] which he regards as the dim. of the form with teshdeed, like as سُكَيْتٌ is of سُكَّيْتٌ, (tropical:) An oath in which is equivocation, or ambiguity, and concealment [by mental reservation or otherwise]. (TA.) لُغُزٌ: see لُغَزٌ.

لَغَّازٌ (tropical:) One who often, or habitually, speaks evil of others in their absence; (K, TA;) as though he did so in equivocal or ambiguous language. (TA.) لُغَيْزَآءُ: see لُغَزٌ, in three places.

لُغَّيْزَى and لُغَّيْزَآءُ: see لُغَزٌ; the second in two places.

أُلْغُوزَةٌ: see لُغَزٌ.

ليس

1 لَيْسَ a word denoting negation: (S, A, K:) it is a verb in the pret. tense, (S, A, K, Mughnee,) having no other tense, (Sb, S, M, Msb, Mughnee,) nor a part. n. nor an inf. n.; (Sb, M, Msb; *) of the measure فَعِلَ; (Mughnee;) originally لَيِسَ, from which it is contracted by the suppression of a vowel, (Sb, * S, M, * K, Mughnee, *) being found difficult of pronunciation, (S,) [i. e.,] to render it easy to pronounce, (K,) like عَلْمَ for عَلِمَ, (Sb, M,) the ى not being changed into ا (Sb, S, M) because it is imperfectly inflected, being used in the pret. form for the present, (S,) [i. e.,] because it has no future, nor part. n., nor inf. n., nor derivation, wherefore, not being perfectly inflected like its coordinates, it is made like that which is not a verb, as لَيْتَ: (Sb, M:) what shows it to be a verb, (S, Mughnee,) not a particle occupying the place of مَا, as Ibn-Es-Sarráj and some others after him have asserted, (Mughnee,) though not perfectly inflected like [other] verbs, (S,) is their saying لَسْتَ and لَسْتُمَا (S, Mughnee) and لَسْتُمْ (S) and لَيْسَا and لَيْسُوا and لَيْسَتْ [&c.], (Mughnee,) like as they say ضَرَبْتَ and ضَرَبْتُمَا and ضَرَبْتُمْ [&c.]: (S:) we have not determined its measure to be فَعَلَ, because this is not contracted; nor فَعُلَ, because there is no verb of this measure with ى for its medial radical letter, except هَيُؤَ; but لُسْتَ has been heard; so, accord. to this form, it may be like هَيُؤَ: (Mughnee:) the Benoo-Dabbeh say لُسْتُ and لُسْنَا in the sense of لَسْتُ and لَسْنَا; and some of them say لِسْتُ: (TA, art. لوس:) but Sb says, that the Arabs did not say لِسْتَ, like as they said خِفْتَ, because ليس is not perfectly inflected like [other] verbs. (M.) [There is also another opinion respecting its origin, which will be mentioned in the course of this article.] It [is generally a particular (not a universal) negative, and] denotes the negation of a thing at the present time; (M, Mughnee;) [i. e.] it denotes [thus] the negation of its predicate: (Msb:) and has the same government as the verbكَانَ and its coordinates; (S;) governing the subject in the nom., and the predicate in the accus.: (S, Mughnee:) as when you say, لَيْسَ زَيْدٌ قَائِمًا [Zeyd is not a person standing]: (Msb:) and by means of the context, it denotes the negation of a thing at a time not the present; as in the saying of El-Aashà [respecting Mohammad], لَهُ نَافِلَاتٌ مَا يُغِبُّ نَوَالُهَا وَلَيْسَ عَطَآءُ اليَوْمِ مَانِعَهُ غَدَا [He has bounties the bestowing of which is not on alternate days; and the giving of to-day will not be a preventer of it to-morrow]; and [sometimes when it is followed by a verb, as] in the saying, لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ [God has not created the like of him, or it.] (Mughnee.) But it differs from its coordinates in that the prep. بِ may be prefixed to its predicate: as in the saying, لَيْسَ زَيْدٌ بِمُنْطَلِقٍ [Zeyd is not going away]; the ب being a means of the verb's being trans., and also corroborative of the negation: and one may optionally not introduce it, because one may do without the corroborative, and because some verbs are trans. sometimes by means of a prep. and sometimes without a prep., as اِشْتَقْتُكَ and اِشْتَقْتُ إِلَيْكَ. (S.) It also differs from its coordinates in that its predicate may not be put before it: for you may say مُحْسِنًا كَانَ زَيْدٌ, but not مُحْسِنًا لَيْسَ زَيْدٌ: (S:) or some allow this latter; but others disallow it. (Ibn-'Akeel on the Alfeeyeh, section on كان and its coordinates.) It is also used as an exceptive particle, (S, M, Mughnee,) in the place of إِلَّا; (S, Mughnee;) in which case [also] its subject [which is understood] is in the nom. case, and its predicate in the accus.: (S:) you say, جَآءَنِى

القَوْمُ لَيْسَ زَيْدًا [The company of men came to me, except Zeyd]; as though you said, لَيْسَ الجَائِى

زَيْدًا. (S, M: but in the latter, instead of جاءنى, we find أَتَى; and instead of الجائى, we find الآتِى.) You may also say, جَآءَنِى القَوْمُ لَيْسَكَ [The company of men came to me, excepting thee]; but the separate pronoun, إِيَّاكَ, is here better. (S.) When the predicate after it is connected with إِلَّا, as in the ex. here next following, Benoo-Temeem make it in the nom. case: thus they say, لَيْسَ الطِّيبُ إِلَّا المِسْكُ [It is not perfume, except musk; meaning, nothing is perfume except musk]: which has been resolved is several ways; some holding الطيب to be the subject of ليس: but its being peculiar to the dial. of Temeem refutes the explanations here referred to: some, again, hold ليس to be here used as a particle; and so in the saying لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ, mentioned above. (Mughnee.) Sometimes it is used in the sense of لَا التَّبْرِئَةِ [the لا which denies in a general manner to the uttermost, i. e., universally, or totally]; as is said in the K, except that in all the copies thereof we find وَإِنَّمَا put by mistake for وَرُبَّمَا: (TA:) [so in the saying in the Kur, ii. 194, لَيْسَ عَلَيْكُمْ جُنَاحٌ, which is the same as لَا جُنَاحَ عَلَيْكُمْ in verse 235 of the same chapter, meaning, There shall be no crime, or sin, chargeable upon you]. Sometimes, also, it is used as a connective particle, (Mughnee,) in the sense of لا so used: (TA:) as in the saying [of a poet], أَيْنَ المَفَرُّ وَالإِلٰهُ الغَالِبُ وَالأَشْرَمُ المَغْلُوبُ لَيْسَ الغَالِبُ [Where is the place of flight when God is the pursuer, and El-Ashram (meaning Abrahah) is the overcome, not the overcomer?]: which has been resolved by supposing الغالب to be the subject of ليس, and the predicate to be suppressed; the latter being said by Ibn-Málik to be an annexed pronoun referring to El-Ashram; so that the meaning is لَيْسَهُ الغَالِبُ [the overcomer is not he]. (Mughnee.) It is said (M, K) by Fr, (M,) and also by Kh, (TA,) that the original of لَيْسَ is لَا أَيْسَ; (M, K [in the latter of which I read أَوْ أَصْلُهُ, as in several copies of the K, or rather أَوْ أَصْلُهَا, as corrected in the TA, instead of أَوْ مَعْنَاهُ, the reading in the CK];) and this, says Fr, is shown by the saying, جِئْ بِهِ مِنْ أَيْسَ وَلَيْسَ, i. e., [Bring thou him, or it,] from where he, or it, is, and is not: (M:) or اِيتِنِى مِنْ حَيْثُ أَيْسَ وَلَيْسَ i. e., [Come thou to me, or probably, the right reading is اِيتِنِى بِهِ bring thou to me him, or it, (as I find in a copy of the K, in which به has been added in red ink, and in the A I find إِيتِ بِهِ,)] from where he, or it, is, and he, or it, is not: (K:) or the meaning is, مِنع حَيْثُ لَا وُجْدَ [from where there is no finding; or no being found, or no existence; or no power, or ability]: (K, * TA:) or أَيْسَ means مَوْجُودٌ [found, or existing], and لَا أَيْسَ [means] لَا مَوْجُودٌ [not found, or not existing], and is contracted [into لَيْسَ]: (K:) [but the last rendering of ايس and لا ايس seems to be taken from an explanation, not literal, of another saying; مَا يَعْرِفُ

أَيْسَ مِنْ لَيْسَ he knows not a thing existing from a thing not existing.] Aboo-'Alee relates, that Sb said, جِئْ بِهِ مِنْ حَيْثُ وَلَيْسَا [Bring thou him, or it, from where he, or it, is and is not]; meaning, وَلَيْسَ, the fet-hah of the س being made full in sound, on account of the pause. (M.) In the saying of a certain poet, قَدْ رُسَّتِ الحَاجَاتُ عِنْدَ قَيْسِ

إِذْ لَا يَزَالُ مُولَعًا بِلَيْسِ [Wants have been forgotten as old things (so رُسَّت is explained in the M, as used here, in art. رس,) with Keys, since he ceases not to be addicted to the use of the word leysa], it is made by him a noun, and declined. (M.)

لغط

1 لَغَطَ, aor. ـَ (S, Mgh, Msb, K,) inf. n. لَغْطٌ (S, Msb, TA) and لَغَطٌ, (TA,) or the latter is a simple subst., (Msb,) and لِغَاطٌ; (S, TA;) and ↓ لغّط; (K;) and ↓ الغط, (S, Mgh, Msb, K,) inf. n. اِلْغَاطٌ; (S, Mgh;) He spoke clamorously, confusedly, and indistinctly: (Msb:) or, said of a number of men, (S, Mgh, K,) they uttered a sound, noise, or cry; and a clamour, confused noise, or mixture of voices or cries: (S, K:) or they uttered indistinct, and unintelligible sounds or noises or cries. (Mgh, K.) And لَغَطَ, aor. ـَ inf. n. لَغْطٌ and لَغِيطٌ, is said of the pigeon, and of the [bird called] قَطَا, [meaning, It uttered its cry, or cries;] (K;) or of each of these you say, لَغَطَ بِصَوْتِهِ, and ↓ الغط. (TA.) [Hence,] أَتَيْتُهُ قَبْلَ لَغِيطِ القَطَا, and لَغْطِهِ, [I came to him before the crying of the katà,] meaning, early in the morning. (TA.) [See also لَاغِطٌ.]2 لَغَّطَ see 1.4 أَلْغَطَ see 1, in two places.

A2: الغط لَبَنَهُ, (L, K,) inf. n. as above, (L,) He threw heated stones into his milk, and so caused it to make the sound termed نَشِيش. (L, K.) لَغْطٌ: see what next follows.

لَغَطٌ (S, Mgh, Msb, K) and ↓ لَغْطٌ (Ks, K) Clamorous, confused, and indistinct, speech: (Msb:) or sound, noise, or cry; and clamour, confused noise, or a mixture of voices or cries: (S, K:) or indistinct and unintelligible sounds or noises or cries: (Mgh, K:) pl. أَلْغَاطٌ, (K,) of the latter as well as of the former. (TA.) Yousay, سَمِعْتُ لَغَظَ القَوْمِ [I heard the clamorous, and confused, and indistinct speech, &c., of the people, or company of men]. (TA.) لَاغِطٌ [part. n. of 1]. You say, أَتَيْتُهُ قَبْلَ القَطَا اللَّاغِطِ [I came to him before the crying katà], meaning, early in the morning: pl. لُغَّطٌ. (TA.) [See also 1.]

لحظ

1 لَحَظَهُ, (S, K,) or لَحَظَهُ بِالعَيْنِ, (Msb,) and لَحَظَ إِلَيْهِ, (S, Msb, K,) aor. ـَ inf. n. لَحْظٌ (Msb, K) and لَحَظَانٌ, (K,) He looked at him from the outer angle of the eye, (S, Msb, K,) to the right or left, (Msb, TA,) with more turning of the face than is denoted by شَزْرٌ; (Msb, K;) or without turning the face: (TA:) or he watched him with the eye: (Msb:) and hence ↓ مُلَاحَظَةٌ, of the measure مُفَاعَلَةٌ, (K, TA,) explained by Az as signifying a man's looking from the outer angle of either eye. (TA.) 3 لاحظهُ, (S, Msb,) inf. n. مُلَاحَظَةٌ (Msb, K) and لِحَاظٌ, (S, Msb,) [i. q. لَحَظَهُ, q. v. b2: and hence,] (tropical:) He regarded him; had regard, or an eye, to him; paid regard, or consideration, to him; he regarded it, [namely, an affair,] or attended to it; syn. رَاعَاهُ. (S, Msb, TA.) b3: [And (assumed tropical:) He, or it, had a relation, or an analogy, to him, or it.]6 تلاحظوا (TA) They turned their eyes, [each looking from the outer angle of his eye,] one towards another. (K, L.) b2: [And hence, (assumed tropical:) They regarded one another; had regard, or an eye, one to another; paid regard, or consideration, one to another. b3: And (assumed tropical:) They had a mutual relation, or analogy.]

لَحْظٌ: see لَحَاظٌ.

لَحْظَةٌ A look from the outer angle of the eye; a sidelong glance; an ogle; a look from the side next the ear: pl. لَحَظَاتٌ: the dim. is لُحَيْظَةٌ. (TA.) Hence the saying جَلَسْتُ عِنْدَهُ لَحْظَةً I sat with him the like of [the time occupied by] a look from the outer angle of the eye. (TA.) And فِى لَحْظَةٍ [In the twinkling of an eye]. (K in art. سرع; &c.) لَحَاظٌ, (S, Msb, K,) with fet-h, (S, Msb,) like سَحَابٌ, (K,) or ↓ لِحَاظٌ, (T, IB, Mgh, Msb,) with kesr, (T, IB, Msb,) which latter is the form commonly known, (IB,) or the latter is incorrectly used for the former by some who twist the sides of the mouth in utterance, (MF,) or is [only] an inf. n. of لَاخَظَ, (S,) The outer angle of the eye, (T, S, Mgh, &c.,) next the part between the eye and the ear; (T, Mgh, Msb;) as also ↓ لَحْظٌ: pl. of the former لُحُظٌ: and of the latter أَلْحَاظٌ. (TA.) You say, فَتَنَتْهُ بِلَحَاظِهَا [She captivated his heart with the outer angle of her eye], and بِأَلْحَاظِهَا [with the outer angles of her eyes]. (TA.) لِحَاظٌ: see لَحَاظٌ.

لَحِيظٌ (assumed tropical:) Like. (K.) You say, هُوَ لَحِيظُ فُلَانٍ. (assumed tropical:) He is the like of such a one. (TA.) رَجُلٌ لَحَّاظٌ [A man who has a habit of looking from the outer angle of the eye]. (TA.) مَلْحَظٌ syn. with [the inf. n.] لَحْظٌ: or it signifies مَوْضِعُ لَحْظٍ [i.e. the place at which one looks from the outer angle of the eye]: pl. مَلَاحِظُ. (TA.) مَلْحُوظٌ (assumed tropical:) Regarded; had in view.]

أَحْوَالُهُمْ مُتَشَاكِلَةٌ مُتَلَاحِظَةٌ (tropical:) [Their states, or conditions, are similar; such as have mutual relation, or analogy]. (TA.)