زعل

1 زَعِلَ, (S, K,) aor. ـَ (K,) inf. n. زَعَلٌ; (S, TA;) and ↓ تزعّل; (K;) He was, or became, brisk, lively, sprightly, active, agile, prompt, and quick; (S, K, TA;) and he exulted, or exulted greatly, or excessively, and behaved insolently and unthankfully, or ungratefully. (TA.) b2: and the former, (K,) inf. n. as above, (TA,) He (a horse) curvetted, pranced, leaped, sprang, or bounded, without his rider. (K.) b3: And He writhed, or cried out and writhed, by reason of hunger. (TA.) b4: [In the modern language, He was, or became, weary: one says, زَعِلْتُ مِنْهُ I was, or became, weary of it.]4 ازعلهُ [in the CK erroneously written زاعَلَهُ] It (pasture, and fatness, TA) rendered him [i. e. a beast] brisk, lively, sprightly, active, agile, prompt, and quick. (S, K, TA.) b2: And ازعلهُ مِنْ مَكَانِهِ He, or it, removed him, or unsettled him, from his place. (Ibn-' Abbád, K.) 5 تَزَعَّلَ see 1.

زَعِلٌ Brisk, lively, sprightly, active, agile, prompt, and quick; (S, TA;) as also ↓ إِزْعِيلٌ: (K:) the former is applied in this sense to a horse; and ↓ the latter, as well as the former, to an ass, [i. e. a wild ass,] as meaning brisk, lively, &c., and curvetting, prancing, leaping, springing, or bounding: and the former signifies also exulting, or exulting greatly, or excessively, and behaving insolently and unthankfully, or ungratefully: pl. زُعَّلٌ, applied by Tarafeh to male ostriches. (TA.) b2: Also Writhing, or crying out and writhing, by reason of hunger. (S, K.) زُعْلُولٌ Light, or active, (Kr, K,) in spirit and in body: (TA in art. زغل:) accord. to Kr and Ibn-' Abbád, with ع and with غ: in the “ Mu-sannaf ” of A'Obeyd, with غ only. (TA.) زَعْلَانُ Writhing, or crying out and writhing, having no rest; as also ↓ مُتَزَعِّلٌ. (TA.) b2: [In the modern language, Weary: (see 1, last sentence:) and having its fem. with ة.]

إِزْعِيلٌ: see زَعِلٌ, in two places.

مُتَزَعِّلٌ: see زَعْلَانُ.

زعم

1 زَعَمَ, (S, Msb,) aor. ـُ (Msb, MS, JM, [not mentioned in the S nor in the K, app. because well known,]) inf. n. زَعْمٌ and زُعْمٌ and زعْمٌ, (S, Msb, K,) the first of the dial. of El-Hijáz, (Msb, TA,) the second of the dial. of [the tribe of] Asad, (Msb,) or Benoo-Temeem, (TA,) and the third of the dial. of some of [the tribe of] Keys; (Msb;) [generally best rendered He asserted; for it mostly relates to a thing not certainly known: or] he said; (S, Msb, K;) as in the phrases زَعَمَتِ الحَنَفِيَّةٌ [The Hanafees said or asserted, or have said or asserted,] and زَعَمَ سِيبَوَيْهِ [Seebaweyh said or asserted, or has said or asserted]; (Msb;) [and زَعَمَ أَنَّهُ كَذَا He said, or asserted, that it was thus;] either truly or falsely: (K:) mostly used in relation to a thing respecting which there is doubt, (Sh, Az, Msb, K,) and which is not certainly known: (Sh, Az, Msb:) or it is mostly used in relation to that which is false, or that respecting which there is doubt, or suspicion: (El-Marzookee, Msb:) or, as those skilled in the language of the Arabs say, in relation to a thing of which the speaker doubts, and does not know whether it may not be false: (Lth:) or زَعَمَ زَعْمًا means he related a piece of information not knowing whether it were true or false. (IKoot, Msb.) Hence the saying, زَعَمَ مَطِيَّةُ الكَذِبِ [i. e. (assumed tropical:) زَعَمَ is the conveyer, or vehicle, (properly the camel, or beast, that serves as the conveyer,) of lying]. (Msb.) It is said in a trad., بِئْسَ مَطِيَّةُ الرَّجُلِ زَعَمُوا [(assumed tropical:) Very evil, or bad, is the man's conveyer زَعَمُوا]: i. e., when a man desires to journey to a country, or town, he mounts his camel, or beast, that serves to convey him, and journeys until he accomplishes the object of his want: therefore, that with which the speaker prefaces his speech, and by means of which he attains the object of his desire, when he says زَعَمُوا كَذَا وَكَذَا, is likened to the camel, or beast, by means of which he attains the object of want: for زَعَمُوا is [generally] said only in the case of a narration that has no authority whereon to rest, and that contains no proof. (TA.) IKh says that الزَّعْمُ is used in relation to that which is discommended; and that its primary signification is said by some of the expositors of the Kur-án to be The act of lying: (TA: [this signification is also given in the K, as being contr. to the first:]) some say that it is metonymically used in this sense: (Msb:) and it is expl. as having this meaning in the Kur [vi. 137], where it is said, فَقَالُوا هٰذَا لِلّٰهِ بِزَعْمِهِمْ, i. e. [And they have said, “This belongeth unto God,”] with their lying. (Lth, TA.) b2: [Sometimes] زَعَمَهُ signifies He described him, or it. (Har p. 204.) b3: And sometimes زَعَمَ signifies He promised: whence the saying of ' Amr Ibn-Sha-s, تَقُولُ هَلَكْنَا إِنْ هَلَكْتَ وَإِنَّمَا عَلَىاللّٰهُ أَرْزَاقُ العِبَادِ كَمَا زَعَمْ [Thou sayest, or she says, “We perish if thou perish: ” but verily upon God lie the means of subsistence of mankind, i. e. it lies upon Him to supply these, as He has promised]. (TA.) b4: الزَّعْمُ is used also in the sense of الظَّنُّ: (Msb, TA:) one says, فِى زَعْمِى كَذَا [In my opinion it is thus]. (Msb.) [Hence, likewise,] زَعَمْتَنِى

كَذَا, (K,) aor. ـْ (TA,) Thou thoughtest me to be thus. (K, TA.) Aboo-Dhu-eyb says, فَإِنْ تُزْعُمِينِى كُنْتُ أَجْهَلُ فِيكُمُ فَإِنِّى شَرَيْتُ الحِلْمَ بَعْدَكِ بِالجَهْلِ [And if thou think me such that I used to be ignorant, or to act ignorantly, among you, know that I have purchased intelligence since I was with thee (بَعْدَكِ being for بَعْدَ عَهْدِى بِكِ) in exchange for ignorance]. (TA. [The meaning of تزعمينى is there indicated by the context.]) b5: It is also used in the sense of الاِعْتِقَادُ: whence the saying in the Kur [lxiv. 7], زَعَمَ الَّذِينَ كَفَرُو أَنْ لَنْ يُبْعَثُوا [They who have disbelieved our revelations have believed, or firmly believed, that they shall not be raised from the dead]. (Msb.) b6: Sometimes, also, زَعَمَ is used in the sense of شَهِدَ: as in the saying of En-Nábighah, زَعَمَ الهُمَامُ بِأَنَّ فَاهَا بَارِدٌ [app. meaning The magnanimous chief bore witness that her mouth was cool]. (TA.) A2: زَعَمَ بِهِ, (S, Msb, K,) aor. ـُ (S, Msb) and زَعَمَ, (Msb,) inf. n. زَعْمٌ (S, Msb, K) and زَعَامَةٌ, (S, K,) or the latter is a simple subst., (Msb,) He was, or became, responsible, answerable, amenable, surety, or guarantee, for it; (S, Msb, K;) namely, property. (Msb.) b2: And زَعَمَ, like قَتَلَ, (Msb,) or زَعُمَ, like كَرُمَ, (TA,) aor. ـُ inf. n. زَعَامَةٌ, He was, or became, chief, lord, master, or prince, (Msb, TA,) of a people, (TA,) or عَلَى قَوْمٍ [over a people]; (Msb;) or spokesman of a people. (TA.) A3: See also 4, in two places.

A4: زَعِمَ, aor. ـَ (S, K,) inf. n. زَعَمٌ (S, TA) and زَعْمٌ, (TA,) He coveted, or eagerly desired. (S, K.) [Like its syn. طَمِعَ, it is trans. by means of فِى.] One says, ↓ زَعِمَ فُلَانٌ فِى غَيْرِ مَزْعَمٍ, i. e. طَمِعَ فى غَيْرِ مَطْعَمٍ [Such a one coveted a thing not to be coveted; meaning, a thing of which the attainment was remote, or improbable: see art. طمع]. (TA.) And ' Antarah says, عُلِّقْتُهَا عَرَضًا وَأَقْتُلُ قَوْمَهَا زَعَمًا لَعَمْرُ أَبِيكَ لَيْسَ بِمَزْعَمِ (S,) i. e. I became enamoured of her unintentionally, [or accidentally,] while I was slaying her people; eagerly desiring her love: by the life of thy father, I swear, this is not a [fit] occasion for eager desire: i. e. I can not attain to holding communion of love with thee, [or with her,] any day, while there is this conflict and hostility between the two tribes: (EM p. 222:) لَيْسَ بِمَزْعَمٍ

meaning لَيْسَ بِمَطْمَعٍ : (S:) or, [as some relate it,] زَعْمًا وَرَبِّ البَيْتِ لَيْسَ بِمَزْعَمِ [eagerly desiring: by the Lord of the House (i. e. the Kaabeh), &c.]. (TA. [زَعْمًا is there expressly said to be thus: but the measure does not require its being so.]) 3 زاعم, (K,) inf. n. مُزَاعَمَةٌ, (TA,) i. q. زَاحَمَ [q. v.]: (K:) the ع is a substitute for the ح. (TA.) 4 ازعم He made a person to be such as is termed زَعِيم; (Msb, TA;) as meaning responsible, answerable, amenable, surety, or guarantee. (Msb.) You say, أَزْعَمْتُكَ المَالَ, (Msb,) or الشَّىْءَ, (TA,) I made thee, or have made thee, responsible, &c., (Msb, TA, *) [for the property, or the thing;] i. e. زَعِيمًا بِهِ. (Msb, TA.) A2: He made one to covet, or eagerly desire. (S, K.) You say, أَزْعَمْتُهُ. (S.) [And أَزْعَمْتُهُ فِى الشَّىْءِ I made him to covet, or eagerly desire, the thing; like as you say, أَطْمَعْتُهُ فِيهِ. See زَعِمَ.]

A3: He obeyed (K, TA) the زَعِيم [i. e. chief, lord, or prince]. (TA.) A4: It (an affair) was, or became, possible. (K.) b2: It (milk) began to become good, or pleasant; [or fit to be drunk;] as also ↓ زَعَمَ, (K,) inf. n. زَعْمٌ. (TA.) b3: ازعمت said of a young she-camel, or of one full-grown, She was thought to have fat in her hump. (IKh, TA. [The TA states it to have been asserted by IKh that the verb is only used in this sense, or (for the passage is ambiguous) in this sense and the first mentioned above.]) b4: Also, (K,) or ↓ زَعَمَتْ, (TA, [but this I think to be probably a mistranscription,]) said of the earth, or land, (الأَرْضُ,) It put forth the first of its plants, or herbage. (IAar, K, TA.) 5 تزعّم i. q. تَكَذَّبَ [q. v.]: (S, K:) [it seems here to mean He spoke falsely; and to be trans.; for] a poet says, أَيُّهَا الزَّاعِمُ مَا تَزَعَّمَا [app. meaning O thou asserter of that which thou hast spoken falsely]. (TA. [This hemistich is there cited as an ex. of تزعّم as expl. in the K; and I find no other explanation of this verb.]) 6 تَزَاعَمَا They two competed in discoursing of a thing, and differed respecting it: accord. to Z, it means they talked of, or related, زَعَمَات, i. e. [mere assertions, or] stories in which no confidence was to be placed. (TA.) Sh says that التَّزَاعُمُ is mostly used in relation to a thing respecting which there is doubt. (TA.) A2: One says also, تزاعم القَوْمُ, meaning The people, or party, became responsible, one for another: and hence, تزاعموا عَلَى كَذَا they leagued together, and aided one another, against such a thing. (TA.) زُعْمٌ [originally an inf. n. of زَعَمَ, like زَعْمٌ and زِعْمٌ,] is a word used by the vulgar as meaning كِبْرٌ [i. e. Pride; and, as often used in the present day, pretension: because implying false, or vain, assertion]. (TA.) زَعَمٌ and ↓ زَعَامَةٌ Responsibility, answerableness, amenableness, or suretiship; substs. from زَعَمَ بِهِ : (Msb:) or the latter is an inf. n. (S, K.) زَعِمٌ, applied to roasted meat, (K, TA,) Dripping with its gravy; or succulent, and dripping with its juice or fat; (TA;) having much grease, or gravy; quickly flowing [therewith] over the fire. (K.) زَعْمَةٌ [inf. n. of un. of زَعَمَ; An assertion; &c.: pl. زَعَمَاتٌ]. One says, هٰذَا وَلَا زَعْمَتَكَ and ولا زَعَمَاتِكَ [meaning This I think, and I think not to be true thine assertion and thine assertions]; أَتَوَهَّمُ being understood after لا : these words are used as meaning the rejection of what has been said by the person to whom they are addressed. (K, TA. [In the CK, erroneously, زَعْمَتِكَ and زَعْمَاتِكَ.]) They said also, زَعْمَةٌ صَادِقَةٌ لَآتِيَنَّكَ [i. e. It is a true assertion: I will assuredly come to thee]; using the nom. case : though they said, يَمِينًا صَادِقَةً لَأَفْعَلَنَّ [i. e. I swear “ a true oath : I will assuredly do ” such a thing]; using the accus. case. (Ks, TA.) And one says, تَحَادَثَا بِالزَّعَمَاتِ, meaning They two talked of, or related, each to the other, [mere assertions, or] stories in which no confidence was to be placed. (Z, TA.) زُعْمِىٌّ (with damm, TA) Mendacious: and veracious: (K:) thus bearing two contr. significations. (TA.) زُعْمُومٌ : see the next paragraph.

زَعُومٌ, a fem. epithet, (S, K, &c.,) applied to a she-camel, and to a sheep or goat, Of which one doubts whether there be in her fat or not, (S, K,) and which is therefore felt with the hands, in order that one may know if she be fat or lean: (S:) or a sheep or goat of which one knows not whether there be in her fat or not: (As, TA:) or, as some say, of which men assert that there is in her marrow. (TA.) And, as a fem. epithet, Having little fat: and having much fat: thus bearing two contr. senses: as also ↓مُزْعَمَةٌ [app. in both senses]: (M, K:) and ↓مَزْعُومَةٌ also signifies having little fat; of which people, when they eat of her, say to her owner, “Didst thou assert her to be fat? ” applied to a she-camel. (TA.) A2: Also Impotent in speech; (K;) and so ↓زُعْمُومٌ. (S, * K.) زَعِيمٌ Responsible, answerable, amenable, surety, or guarantee. (S, Msb, K.) Hence, in the Kur [xii. 72], وَأَنَا بِهِ زَعِيمٌ [And I am responsible for it]. (TA.) b2: Also The chief, lord, master, or prince, or a people; (Msb, K;) or [in the CK “ and ”] their spokesman: (K:) their chief is thus called because he speaks for them; like as he is called قَيْلٌ and مِقْوَلٌ: (Ham p. 705:) pl. زُعَمَآءُ. (K.) A2: Also Described; syn. مَوْصُوفٌ. (Har p. 204.) زَعَامَةٌ: see زَعَمٌ. b2: Also High, or elevated, rank or condition or state; or nobility. (K.) and Chiefdom, lordship, mastery, or princedom: (IAar, S, K:) [accord. to the Msb, an inf. n. in this sense:] thus expl. by IAar as occurring in the following verse of Lebeed: (TA:) وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا (S and TA in the present art. and in art. عد) [The portions of inheritance of the sharers fly away, two together and singly; but the chiefdom is for the boy]: by his saying شَفْعًا وَوِتْرًا, he means that the male's share of inheritance is like that of two females [so that he has two portions when the female has one]: but other explanations, those here following, are given of الزعامة as used in this verse. (TA. [See also عَدِيدَةٌ.]) b3: A weapon, or weapons; syn. سِلَاحٌ. (S, K.) So, accord. to J, in the verse of Lebeed: for, he says, they used, when they divided the inheritance, to give the weapon, or weapons, to the son, exclusively of the daughter. (TA.) b4: A coat of mail: (K:) or coats of mail: and thus it is expl. by IAar as used in the verse of Lebeed. (TA.) b5: The chief's share of spoil. (K.) b6: And The best and most of the property of an inheritance and the like: (K:) and thus, also, it has been expl. as used in the verse of Lebeed. (TA.) A2: Also, and ↓ زَعَّامَةٌ, An animal of the ox-kind; [probably meaning one of the wild species;] syn. بَقَرَةٌ. (K.) زَعَّامَةٌ: see the next preceding sentence.

مَزْعَمٌ A thing, or an affair, -in which no confidence is to be placed; (S, K;) this saying, or asserting, it to be thus, and this saying, or asserting, it to be thus: (S:) [pl. مَزَاعِمُ.] One says, فِى قَوْلِهِ مَزَاعِمُ (S, TA) i. e. [In his saying are things in which no confidence is to be placed; or] no confidence is to be placed in his saying. (TA.) And هٰذَا أَمْرٌ فِيهِ مَزَاعِمُ This is an affair that is not right; (TA;) [wherein are things] respecting which there is dispute. (K, TA.) And زَعَمَ غَيْرَ مَزْعَمٍ He said that which was not good, or right, or just; and asserted what was impossible. (Msb.) A2: Also A thing that is, or is to be, coveted, or eagerly desired; syn. مَطْمَعٌ. (S, TA.) See two exs. near the end of the first paragraph.

مُزْعَمٌ: see its fem., with ة, voce زَعُومٌ.

أَمْرٌ مُزْعِمٌ A thing, or an affair, that makes one to covet, or desire eagerly. (TA.) مَزْعُومٌ: see its fem., with ة, voce زَعُومٌ.

مِزْعَامَةٌ A serpent. (K.) هُوَ مُزَاعَمٌ No confidence is to be placed in him, or it. (So in the TA. [But I incline to think it a mistranscription for فِيهِ مَزَاعِمُ. See مَزْعَمٌ.])

فجر

1 فَجَرَ, aor. ـُ (T, L, Msb,) inf. n. فَجْرٌ, (T, Mgh, L, Msb,) He clave, [a thing]; cut, or divided, [it] lengthwise: this is the primary signification, whence several others, to be mentioned below, are derived: (T, L:) he clave, and opened. (Mgh.) He clave, or cut, a subterranean channel for water. (Msb.) He broke open a dam of a river or the like, that the water might break, burst, or pour, through. (T, L.) b2: And فَجَرَ المَآءَ, (S, Mgh, O, Msb, K,) aor. and inf. n. as above; (S, O;) and ↓ فجّرهُ, (S, O, K,) inf. n. تَفْجِيرٌ; (O, TA;) but the latter is with teshdeed to denote muchness, or frequency, or repetition, of the action, or its application to many objects; (S, O, TA;) He opened a way, passage, vent, or channel, for the water to flow forth; gave vent to it; vented it: (S, Mgh, O, Msb:) he made the water to flow, run, or stream: (K:) and in like manner, blood, or other fluid. (TA.) [See also 4.]

A2: فَجَرَ, aor. ـُ inf. n. فُجُورٌ, (S, O, Msb, K, &c.,) He, or it, inclined; leant; declined; or deviated. (S, O, TA.) You say, فَجَرَ الرَّاكِبُ, (K,) aor. as above, (TA,) and so the inf. n., (K,) (tropical:) The rider leant, or declined, from his saddle. (K.) b2: [Hence,] He declined, or deviated, from the truth; (K, * TA;) as also ↓ افجر. (IAar, O, K.) b3: And He erred in answering, or replying. (El-Muärrij.) b4: Hence also, (S,) He lied; (S, O, Msb, K;) said of a swearer; (Msb;) as also ↓ افجر: (IAar, O, K:) in this sense the former has also فَجْرٌ for an inf. n., as well as فُجُورٌ: (TA:) he committed a foul deed; such as swearing a false oath, or lying: in which sense also it has both of these inf. ns. (TA.) b5: He committed an unlawful action: (ISh:) [or, as it is generally explained, and most frequently used,] he acted vitiously, immorally, unrighteously, sinfully, or wickedly; he transgressed; went forth from, departed from, or quitted, the way of truth, or the right way; forsook, relinquished, or neglected, the command of God; departed from obedience; disobeyed; syn. فَسَقَ; (S, Mgh, O, Msb, K;) and عَصَى (Mgh, K) and خَالَفَ: (K:) and [in like manner] ↓ فاجر, inf. n. مُفَاجَرَةٌ and فِجَارٌ, he did that which was vitious, immoral, unrighteous, sinful, or wicked. (R, TA.) In the sense of عصى (Mgh, O, TA) and خالف (O, TA) it is also trans.: you say فَجَرَهُ, meaning He disobeyed him; (Mgh, O, TA;) he opposed him. (O, TA.) b6: He launched forth into acts of disobedience; in which sense it has both of the inf. ns. mentioned above; (K, TA;) and is [said to be] from فَجَرَ in the first of the significations expl. above. (TA.) b7: He disbelieved; syn. كَفَرَ; (TA;) as also ↓ افجر: (IAar, O, K:) and فَجَرَ بِهِ he disbelieved in it; syn. كَذَّب. (O, K. *) The following passage of the Kur, بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ, [lxxv. 5], is said to mean, [But man desireth, or nay, doth man desire,] to disbelieve in that which is before him, [or that which is to come,] namely, the resurrection and reckoning and retribution: (O, TA:) or to continue in his فُجُور [i. e. vice, immorality, wickedness, unrighteousness, or the like,] in the time to come: (Bd:) or to go on therein undeviatingly: (El-Hasan El-Basree, O:) or to defer repentance, and to do evil deeds first: (O, TA:) or to multiply sins, and to postpone repentance: or to say I will repent at a future time. (TA.) b8: He did, or committed, an action inducing doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion. (IKtt, TA.) b9: He committed adultery, or fornication; (Msb, K;) in which sense it has both of the inf. ns. mentioned above; (K;) and ↓ افجر signifies the same; (IAar, K;) and, this latter, he committed an act, or acts, of disobedience with his genital member. (IAar, TA.) You say فَجَرَ بِالْمَرْأَةِ He committed adultery, or fornication, with the woman: and فَجَرَتِ الْمَرْأَةُ The woman committed adultery, or fornication. (TA.) b10: He pursued a headlong, or rash, or random, course, and went away, not caring whither. (El-Muärrij.) b11: فَجَرَ أَمْرُهُمْ Their case, or state of affairs, became bad. (K.) b12: And فَجَرَ signifies also He became dim, or dull, in his sight. (O, K.) b13: And فَجَرَ مِنْ مَرَضِهِ He became free from his disease. (O, K.) 2 فجّرهُ: see 1, near the beginning.

A2: Also He attributed or imputed to him, or charged him with, or accused him of, فُجُور [i. e. vice, immorality, unrighteousness, &c. (see 1)]; like فَسَّقَهُ: whence the phrase, in a trad. of Ibn-Ez-Zubeyr, فَجَّرْتَ بِنَفْسِكَ [Thou hast attributed to thyself, or accused thyself of, unrighteousness, transgression, or the like]. (TA.) 3 فاجر, inf. n. مُفَاجِرِةٌ and فِجَارٌ: see 1, in the middle of the paragraph. [And see also فِجَارٌ, below.]4 افجرهٌ He made it (i. e. a spring, or source,) to well forth. (O, K.) [See also 1.] b2: and [hence, app.,] (assumed tropical:) He made [his gift] large; syn. أَجْزَلَ. (Ibn-'Abbád, O.) A2: افجر as intrans.: see 1, in four places.

A3: Also افجرهُ He found him to be a person such as is termed فَاجِرٌ. (O, K.) A4: And افجر is like اصبح; (S, O;) signifying He entered upon the time of daybreak, or dawn: (K, TA:) and he was near to entering upon that time. (TA.) One says, كُنْتُ أَحُلُّ إِذَا

أَسْحَرْتُ وَأَرْحَلُ إِذَا أَفْجَرْتُ [I used to alight when I entered upon the last sixth of the night, and depart when I entered upon the time of daybreak]. (S, TA.) And أُعَرِّسُ إِذَا أَفْجَرْتُ وَأَرْحَلُ إِذَا أَسْفَرْتُ, i. e., I alight to sleep when I am near to entering upon the time of daybreak, and I depart when [I enter upon the time in which] the dawn shines. (TA, from a trad.) A5: Also He brought much property; (O, K;) this being termed فَجَرٌ. (O.) 5 تَفَجَّرَ see the next paragraph, in four places.7 انفجر (S, O, Msb, K) and ↓ تفجّر, (S, O, K,) but the latter is with teshdeed [as quasi-pass. of 2,] to denote muchness, or frequency, or repetition, or application to many subjects of the action, (S, O, *) It (water) had a way, passage, vent, or channel, opened for it to flow forth; it had vent; (S, O, Msb;) it poured out, or forth, as though impelled or propelled; syn. اِنْبَعَثَ; (TA;) it flowed, ran, or streamed. (Msb, K.) b2: [Hence,] انفجر عَلَيْهِمُ العَدُوُّ (tropical:) The enemy [poured upon them;] came upon them suddenly, in great number. (L, A.) And انفجرت عَلَيْهِمُ الدَّوَاهِى (tropical:) Calamities [poured upon them;] came upon them from every quarter, (K, * TA,) abundantly and suddenly. (TA.) b3: [Hence also,] انفجر بِالْكَرَمِ, and ↓ تفجّر بِهِ (assumed tropical:) [He was profuse of generosity, or liberality]: (K:) and فِى الخَيْرِ ↓ تفجّر (assumed tropical:) [he was profuse in bounty, or beneficence]. (S, O, TA.) b4: And انفجر الصُّبْحُ, and ↓ تفجّر, [The dawn broke forth]: and انفجر عَنْهُ اللَّيْلُ [The night departed from before it; namely, the rising dawn]. (K.) 8 افتجر فِى الكَلَامِ He forged speech, not having heard it from any one, nor learned it. (O, K.) فَجْرٌ [Daybreak; dawn;] the light of morning; (Mgh, K;) because it is a cleaving of the darkness from before the light; (Mgh;) i. e., the redness of the sun in the darkness of night; (K;) the فَجْر in the end of the night is like the شَفَق in the beginning thereof: (S, O:) it is twofold: the first is called الفَجْرُ الكَاذِبُ [the false dawn]; that which rises without extending laterally, (المُسْتَطِيلُ, Mgh, Msb,) which appears black, presenting itself like an obstacle (مُعْتَرِضًا) [on the horizon]: (Msb:) [see ذَنَبُ السِّرْحَانِ, in art. سرح:] the second is called الفَجْرُ الصَّادِقُ [the true dawn]; which is the rising and spreading [dawn], (المُسْتَطِيرُ, Mgh, Msb,) which appears rising, and fills the horizon with its whiteness; and this is what is called عَمُودُ الصُّبْحِ; rising after the former has disappeared; and by its rising the day commences, and everything by which fasting would be broken becomes unlawful to the faster. (Msb.) b2: Hence, The time of the فَجْر. (Mgh.) b3: And The prayer of that time: the prefixed noun being suppressed. (Mgh.) b4: الفَجْرُ and البَحْرُ [in a saying mentioned voce بَحْرٌ, the former here written الفَجَرُ, and said to be مُحَرَّكَة, but app. by mistake, for it is afterwards written الفَجْرُ,] are metonymically applied to (tropical:) The troubles of the present state of existence. (TA.) فَجَرٌ (assumed tropical:) Donation; (K;) generosity; (AO, S, K;) bounty, or munificence; (K;) or large, or ample, bounty or munificence; (AO, TA;) and goodness, or beneficence. (K.) b2: And Property. (Kr, K.) And Much property. (O.) And Abundance of property. (K, TA.) Aboo-Mihjen EthThakafee says, فَقَدْ أَجُودُ وَمَا مَالِى بِذِى فَجَرٍ

[And verily, or often, I practise liberality, or bounty, while my property is not abundant]. (TA.) فُجَرُ: see فَاجِرٌ, latter half.

فَجْرَةُ is a proper name, [i. e. an attributive proper name,] imperfectly decl., like بَرَّةُ; [and signifies the same as الفَجْرَةُ and فَجَارِ;] and ↓ فَجَارِ is altered from فَجْرَةٌ, (IJ, TA,) or from الفَجْرَةُ, (Sb, TA,) and is a subst. in the sense of الفُجُورُ [i. e. Vice, immorality, wickedness, unrighteousness, sin, or transgression, &c., (see 1,)] (S,) or a name for الفَجْرَةُ [which signifies the same], (O,) like قَطَامِ, (S, O,) determinate, (S,) occurring in a verse of En-Nábighah cited in the first paragraph of art. حمل. (S, O.) One says, رَكِبَ فُلَانٌ فَجْرَةَ, (K, * TA, [in the CK فَجَرَةَ,]) and ↓ فَجَارِ, (TA,) Such a one lied; (K, TA;) and acted vitiously &c. (فَجَرَ). (TA.) And حَلَفَ فُلَانٌ عَلَى فَجْرَةَ, and اِشْتَمَلَ عَلَى فَجْرَةَ, [in the L على فَجْرِهِ, in both instances, but the former is the right reading,] Such a one commited a foul deed, by swearing falsely, [relating to the former phrase,] or by adultery, or fornication, or lying. (TA.) فُجْرَةٌ: see مَفْجَرٌ, in two places.

فِجْرَةٌ The last of a woman's children; like as زِنْيَةٌ signifies the “ last of a man's children. ” (TA in art. زنى.) فَجَارِ: see فَجْرَةُ, in two places: b2: and see فَاجِرٌ, last sentence but one.

فِجَارٌ [a pl. of which the sing. is not mentioned] Roads, or ways; (K, TA;) like فِجَاجٌ [pl. of فَجٌّ, q. v.]. (TA.) A2: أَيَّامُ الفِجَارِ is an appellation applied to Four أَفْجِرَة; (K, TA;) the four أَفْجِرَة meaning days [i. e. conflicts] of the Arabs; the single day thereof being termed الفِجَارُ: (S, O, TA:) they took place at 'Okádh; and those engaged therein transgressed, and held to be allowable everything that should be sacred; as is said in the A: they were called فِجَارُ الرَّجُلِ and فِجَارُ المَرْأَةِ and فِجَارُ القِرْدِ and فِجَارُ البَرَّاضِ; the last, which was the greatest onslaught, being thus called in relation to El-Barrád Ibn-Keys, who slew 'Orweh Er-Rahhál: (TA:) they were between Kureysh with their associates of Kináneh on the one side and Keys-'Eylán on the other side, (S, O, K,) in the Time of Ignorance; (S, O;) and the [final] defeat befell Keys; it occurred in the sacred months; and when they fought therein, they said فَجَرْنَا; (S, O, K;) therefore Kureysh called this war فِجَار; (S, O, TA; *) فِجَارٌ, like مُفَاجَرَةٌ, being an inf. n. of فَاجَرَ, expl. above, on the authority of the R. (TA.) b2: And فِجَارَاتُ العَرَبِ signifies The vyings of the Arabs in glorying, or boasting. (TA.) فَجُورٌ: see the paragraph here following.

فَاجِرٌ Inclining, leaning, declining, or deviating. (S, TA.) Declining (سَاقِطٌ) from the road. (IAar, TA.) b2: Lying; a liar; because he deviates from the right course: and for the same reason it signifies also مُكَذِّبٌ [as meaning disbelieving; or a disbeliever; see فَجَرَ بِهِ, in the middle of the first paragraph]. (TA.) And one says يَمِينٌ فَاجِرَةٌ meaning (tropical:) A false oath: (Mgh in art. غمس:) a tropical phrase. (Mgh in the present art.) b3: فَاجِرٌ and ↓ فَجُورٌ, (K, TA,) the latter of which is applied to a woman as well as to a man, (TA,) and ↓ فَاجُورٌ, (K, TA,) which is mentioned by Sgh, (TA,) are all epithets from فَجَرَ, and signify [most frequently Acting vitiously, immorally, unrighteously, sinfully, or wickedly; or vitious, immoral, &c.; transgressing, or a transgressor; quitting, or one who quits, the way of truth, or justice; forsaking, or a forsaker of, the command of God; departing, or a departer, from the right way, or from obedience; disobedient; or] launching forth, or one who launches forth, into acts of disobedience: [but the second and third are intensive epithets:] also committing adultery or fornication; or an adulterer or a fornicator: (K, TA:) and the first signifies also enchanting, or an enchanter: (Sgh, K, TA:) the pl. of the first is فُجَّارٌ and فَجَرَةٌ; and the pl. of the second and third is فُجُرٌ. (K, TA.) ↓ فُجَرُ is altered from فَاجِرٌ, for the sake of intensiveness, and is [determinate, and] seldom used except in the vocative form of speech: you say [in addressing a number of men] يَا لَفُجَرَ [for يَا آلَ فُجَرَ, like as you say يَا لَغُدَرَ for يَا آلَ غُدَرَ, q. v.; and meaning O ye very vitious, &c.]; occurring in a trad. of 'Áïsheh. (TA.) And ↓ فَجَارِ, (K, TA,) like قَطَامِ, (TA,) is a noun altered from الفَاجِرَةُ (K, TA) [or from فَاجِرَةُ]: you say (S, O, K) to a woman (S, O) يَا فَجَارِ (S, O, K) meaning يَا فَاجِرَةُ [O vitious woman, &c.]. (S, O.) A2: And فَاجِرٌ signifies also Having much wealth, or property: (K, TA:) in this sense, a possessive epithet [from فَجَرٌ, q. v.]. (TA.) فَاجُورٌ: see the next preceding paragraph.

مَفْجَرٌ (TA) and ↓ مَفْجَرَةٌ and ↓ مُنْفَجَرٌ (K) and ↓ فُجْرَةٌ (S, K) A place through which water flows (K, TA) from a watering-trough &c.; (TA;) a place of opening for water: (S, O, TA:) and the second signifies also low ground into which valleys pour their water: (M, K, TA:) pl. مَفَاجِرُ. (TA.) مَفَاجِرُ الوَادِى signifies The parts, of the valley, into which the torrent disperses itself: (S, O, TA:) and الوَادِى ↓ فُجْرَةُ, (K, TA,) which would seem to be with fet-h [to the ف] from its not being restricted by the mention of any syll. signs, [and is so in the CK,] but is correctly with damm, (TA,) the wide part of the valley, into which the water pours. (K, TA.) And مَفَاجِرُ الدِّبَارِ signifies The places opened for the flowing of the water of the دبار, pl. of دَبْرَةٌ [q. v.]. (Mgh.) مَفْجَرَةٌ: see the next preceding paragraph.

مُنْفَجَرٌ: see مَفْجَرٌ. b2: مُنْفَجَرُ رَمْلٍ (tropical:) A road, or way, in sands. (S, O, TA.)

فوق

1 فَاقَهُمْ, (S, Mgh, O, Msb, K,) derived from فَوْق as signifying the contr. of تَحْت, Mgh.) aor. ـُ (S, O.) inf. n. فَوْقٌ (O, K) and فَوَاقٌ (K) and فَوْقَانٌ, (CK.) He (a man, S, (??) Msb) was, or became, above them, or (??) to them, or (??) (??) them, or (??) them, (S, Mgh, O, Msb, K,) namely, his (??), (S, O, Msb, K,) (??) others (Mgh) (??), or signify, or nobility. (S, O, K;) and (??) them; (Msb, TA:) and (??) argument (??) فُقْتُ فُلَانًا I became (??) (??) as though above him in station. (TA.) And فَاقَتِ الجَارِيَةُ بِالجَمَالِ The young woman ex(??) (??)]. (Msb.) It is said in a trad., حُبِّبَ إِلَىَّ الجَمَالُ حَتَّى مَا

أُحِبُّ أَنْ يَفُوفَنِى أَحَدٌ بِشِرَاكِ نَعْلٍ [Comeliness has been made lovely to me so that I love not that any (??) should (??) in the though of a sandal] (TA.) A2: فاق, (S, O, K,) aor. ـُ (O,) inf. n. فُوَاقٌ, (S, O, K,) said of a man, (S,) means that The wind rose from his chest; (S, O, K;) [i. e. he hiccoughed, or hickuped; a signification indicated by its being said that] فُوَاقٌ means the reiterating of an overpowering [or involuntary] sobbing sound: (Msb, TA:) and ↓ فُوَاقٌ [as a subst.] signifies also the wind [itself] that rises from the chest (S, O, K) of a man. (S, O) b2: And, accord. to Az, (Msb,) فاق, (Msb, TA,) aor. ـ) (Msb,) inf. n. فُوَاقٌ (Msb, TA) and فُؤُوقٌ, (TA.) He was affected, or taken with a p(??)ting, or breathing [shortly, or] uninterruptedly. (Msb, TA.) b3: And فاق بِنَفْسِهِ, (S, * O, K,) aor. ـُ (S, O,) inf. n. فُوُوقٌ [or فُؤُوقٌ (S, O, K) and فُوَاقٌ. (K,) said of a man, (S.) His spirit was about to pass forth: (S, O, K:) or he gave up his spirit. (S, * O, * K:) as also فاق [alone] aor. ـق (IAar, O and K in art. فيق:) or he died. (K;) or ↓ فُوَاقٌ [is app. held by some to be a simple subst., and] accord. to IAar signifies death itself: (TA:) or it signifies, (S, O, Msb,) (??) signifies also, (K.) an affection [i. e. a gasping, or show catching of the breath,] incident to a man at the point of death: (S, O, Msb, K:) and one says [of the man], فاق, aor. ـُ inf. n. فوق [app. فَوَقٌ]; the verb being of the class of طَلَبَ of which the inf. n. most commonly used is طَلَبَ; or, if the saying that the verb is of the (??) of طَلَبَ be not meant to indicate the form of its inf. n. as well as that of its aor. ـو may (??) mistranscription for فُؤُوقٌ or فُؤُوقٌ] (Msb.) A3: فاقت, (O, K,) aor. ـُ inf. n. فُوَاقٌ, (TA.) She (a camel) had in her udder the فِيقَة, or milk that had collected between two milkings. (O, K, TA;) and (K) so ↓ أَفَاقَتْ (S, O, K) or the latter verb signifies she (a camel) attained to the time for the being milked: and the inf. n. is إِفَاقَةٌ and (??) inf. n.] ↓ فُوَاقٌ: (IAar, TA:) or إِفَاقَةٌ (??) (??) the she-camel means her (??) back from the pasturing, and left (??) and (??) [her milk]. (ISb, TA:) and إِفَاقَةٌ الدِّرَّةِ signifies the returning of the milk. (??) Ibn-Kethweh, TA.) [See also فُوَاقٌ, below.]

A4: فَوْقٌ signifies A bending, or [thus in the TA is from the K, but in copies of the K “ and ” a breaking. (K, TA,) in the (??) (فِى الفَوقِ) (K,) or in one of the two (??) of the (??), (TA.) of an arrow: (K, TA:) or its verb said of an arrow, is فاق, aor. ـَ inf. n. فَاقٌ and فَوْقٌ, in which the و is then made movent with fet-h. [so that the word becomes فَوقٌ,] because this verb is of the class of فَعِلَ, aor. ـْ (K, TA.) or one says of an arrow فَوِقَ, [aor. ـْ inf. n. فَوَقٌ, meaning its notch broke: (Msb;) and ↓ انفاق said of an arrow signifies thus; (S, Msb;) (??) notch became much broken. (O, K, TA;) or became split, or cracked. (TA.) b2: And فُقْتُ السّهْم, (S, O, Msb, K,) inf. n. فَوْقٌ, (Msb,) I broke the notch of the arrow. (S, O, Msb, K.) And فاق الشَّىْءَ, aor. ـُ He broke the thing. (TA.) A5: فاق in the sense of افتاق [from فَاقَةٌ] is not allowable. (S, O.) 2 فوّقهُ, inf. n. تَفْوِيقٌ, He made him, or judged him, to excel, or to have excelled. (TA.) A2: فوّق الفَصِيلَ, (S, O, K,) inf. n. as above, said of the pastor, (TA,) He gave to the young unweaned camel to drink the quantities of milk that had collected in the udder between two milkings time after time. (S, O, K, TA. [See فُوَاقٌ.]) b2: and [hence] one says, ↓ فَوَّقَنِى الأَمَانِىَّ وَأَرْضَعَنِى أَفَاوِيقَ بِرِّهِ (tropical:) [He made me to obtain on repeated occasions the things wished for, and nourished me with the recurrent supplies of his bounty]. (TA.) And it is said in a trad. of 'Alee, إِنَّ بَنِى أُمَيَّةَ لَيُفَوِّقُونَنِى

تُرَاثَ مُحَمَّدٍ, meaning (assumed tropical:) [Verily the sons of Umeiyeh] give to me by little and little of the property [constituting the heritage of Mohammad]. (TA.) b3: See also 10.

A3: فوّق السَّهْمَ, (inf. n. as above, Msb,) He made to the arrow a فُوق [i. e. notch for the bow-string]. (S, O, Msb, K.) b2: And [hence,] فوّق المَرْأَةَ (assumed tropical:) He slit the vulva of the woman. (TA in art. سوس.) b3: See also the next paragraph, last sentence.4 إِفَاقَةٌ, (O, K, TA,) some say, (O, TA,) signifies A resting; (O, K, TA;) from ↓ فُوَاقٌ signifying a resting between two milkings; (O, TA;) which latter meaning, as well as the former, the K erroneously assigns to the former word. (TA.) b2: And أَفَاقَتْ said of a she-camel, signifies the same as فَاقَتْ expl. above: see 1, latter half, (O, K, TA.) b3: And [hence, perhaps,] افاق مِنْ مَرَضِهِ, (S, O, K, TA,) and مِنْ سُكْرِهِ, (S, O,) and مِنْ غَشْيَتِهِ, (O, TA,) inf. n. إِفَاقَهُ; (TA;) and ↓ استفاق; both signify the same; (S, O, K;) i. e. He returned to a healthy, or sound, state [of body and of mind, from his disease, and from his intoxication, and from his swoon, or fit of insensibility]: (O, K, TA:) or one says of the diseased, افاق and ↓ استفاق meaning he became convalescent; or recovered, but not completely, his health and strength: and the subst. [or quasi-inf. n.] is ↓ فُوَاقٌ: (TA:) and one says of the insane, or possessed, افاق, inf. n. إِفَاقَةٌ, meaning he recovered his intel-ligence; and of the intoxicated, likewise, افاق, originally افاق مِنْ سُكْرِهِ, like as one says اِسْتَيْقَظَ مِنْ نَوْمِهِ: (Msb:) [and it is said that] ↓ الاِسْتِفَاقَةُ as syn. with الإِفَاقَةُ is derived from فَوْق meaning the contr. of تَحْت, like as تَعَلَّى مِنْ مَرَضِهِ and تَمَاثَلَ are from العُلُوُّ and المُثُولُ: (Har p. 132:) but accord. to 'Alee Ibn-'Eesà, ↓ استفاق signifies he sought, or desired, الإِفَاقَة. (Ham p. 541.) b4: And [hence,] افاق الزَّمَانُ (tropical:) The time became abundant in herbage after barrenness or drought. (O, K, TA.) A2: أَفَقْتُ السَّهْمَ, (inf. n. إِفَاقَةٌ, Msb,) I put the فُوق [or notch] of the arrow upon the bowstring, (S, O, Msb, * K,) to shoot with it; (S, O, Msb;) as also أَوْفَقْتُهُ: but أَفْوَقْتُهُ is extr., (S, O, K,) and should not be said, (S, O,) or, accord. to Yoo, one says أَفْوَقْتُهُ also: (O:) and, accord. to the A, السَّهْمَ ↓ فوّق signifies [in like manner] he put the bow-string into the notch of the arrow on the occasion of shooting. (TA.) 5 تفوّق عَلَى قَوْمِهِ He exalted himself above his people, or party. (O, * K, * TA.) A2: تفوّق said of a young unweaned camel, He drank [or sucked] the quantities of milk that had collected in the udder between two milkings time after time. (S, O, K.) b2: And تَفَوَّقَهَا He milked her, namely, a camel, drawing from her the quantities of milk that had collected in her udder time after time; (O, K;) as also ↓ استفاقها. (K. [But see this latter below.]) b3: Hence the trad. respecting Aboo-Moosà, that he was discoursing with Ma'ádh, of reciting the Kur-án, and said, أَمَّا أَنَا فَأَتَفَوَّقُهُ تَفَوُّقَ اللَّقُوحِ [As for me, I draw it forth in the manner of the drawing forth of the milk of the milch camel at the times when it has collected in her udder], meaning (tropical:) I do not recite my set portion at once, but piecemeal, in my night and my day. (S, O, TA.) b4: One says also تفوّق شَرَابَهُ i. e. (tropical:) He drank his wine, or beverage, part after part. (TA.) Sb has mentioned that يَتَجَرَّعَهُ and يَتَفَوَّقَهُ are said of that which is not a labouring to do a thing at once, but is an act after an act, performed in a leisurely manner. (O, TA.) 7 انفاق It (a thing) broke, or became broken; quasi-pass. of فَاقَ الشَّىْءَ meaning كَسَرَهُ. (TA.) b2: See also 1, near the end. b3: Said of a camel, He became lean, or emaciated: b4: and He perished, or died. (O, K.) 8 افتاق He was, or became, poor, or in want, or need: (S, O, Msb, K:) فَاقَ in this sense is not allowable. (S, O.) A2: And He died with much فُوَاق [which may here mean either hiccoughing (which often occurs at the close of a fatal fever &c.), or gasping, or short catching of the breath]. (O, K.) 10 إِسْتَفْوَقَ see 4, in four places.

A2: استفاقها: see 5.

[It signifies as there explained: or it signifies, or signifies also,] He delayed the milking her, namely, a camel, until her milk collected in her udder, or in order that it might collect; and so ↓ فوّقها, inf. n. تَفْوِيقٌ. (TA.) One says, اِسْتَفِقِ النَّاقَةَ Milk not thou the she-camel before the time. (O, * K.) b2: b3: And مَا يَسْتَفِيقُ مِنَ الشَّرَابِ He does not abstain [from drinking wine]: (O, K, TA:) or he does not drink it in the set time: or he does not appoint a time for drinking it, but drinks it always. (TA.) فَاقٌ A [large bowl such as is termed] جَفْنَة, filled with food. (Lth, T, O, K.) A2: And Cooked olive-oil. (O, K, TA.) So in the saying of Shemmákh, (O, TA, *) describing the hair of a woman, (TA,) قَامَتْ تُرِيكَ أَثِيثَ النَّبْتِ مُنْسَدِلًا مِثْلَ الأَسَاوِدِ قَدْ مُسِّحْنَ بِالقَافِ [She stood showing to thee hair abundant and luxuriant, or abundant and long, in respect of growth, let down, like the black serpents that have been anointed with cooked olive-oil]: or, as some say, meaning الأَنْفَاق, meaning fresh olive-oil [from إِنْفَاق, a Pers\. word signifying “ olive-oil ”]: or, as AA relates it, the poet said, قَدْ شُدِّخْنَ بِالفَاقِ [that have been crushed in the فاق]; and accord. to him the last word has the meaning here next following. (O, TA.) A3: And The desert; syn. صَحْرَآءُ: (O, K, TA:) so says AA: and on one occasion he says that الفاق means a certain land: (O: a meaning also mentioned in the K:) or a certain wide land. (TA.) A4: It is also expl. as signifying بَان [i. e. Oil of ben]: and also A comb: on the authority of Th: and it may have either of these meanings in the verse cited above. (TA.) A5: And accord. to the K, it signifies Tall, and incongruous in make; and so ↓ فُوقٌ and ↓ فُوقَةٌ and ↓ فِيقٌ and ↓ فُوَاقٌ and ↓ فُيَاقٌ: but these words are all correctly, in this [or a similar] sense with two káfs. (TA.) A6: Also, accord. to the K, A certain aquatic bird, long in the neck: but this, likewise, is correctly with two káfs. (TA.) فَوْق is the contr. of تَحْت; (S, Mgh, O, Msb, K;) [primarily signifying The location that is above, or over;] and is an adv. n. (Mgh, Msb, K) of place; (Mgh, Msb;) and a simple noun, indecl., [with dammeh for its termination, when the noun to which it should be prefixed is suppressed, and the meaning of this is intended to be understood, but not the word itself;] but when it is prefixed to another noun [which is either expressed or itself (and not merely its meaning) meant to be understood, and when the noun to which it should be prefixed is suppressed and neither this nor its meaning is meant to be understood,] it is declinable. (K. [For the words يَكُونُ اسْمًا وَظَرْفًا مَبْنِىٌّ, the reading of the K in the TA and CK, my MS. copy of the K (which I follow in this case) has يكون ظرفا واسما مبنيّا.]) One says, زَيْدٌ فَوْقَ السَّطْحِ [Zeyd is above, or rather upon, the house-top]. (Mgh, Msb.) And العِمَامَةُ فَوْقَ الرَّأْسِ [The turban is above, or upon, the head]. (Mgh.) And طَفَا فَوْقَ المَآءِ It floated upon the water. (S &c. in art. طفو.) Ks has mentioned the saying, أَفَوْقَ تَنَامُ أَمْ أَسْفَلَ [Dost thou, or wilt thou, sleep in the part that is above of the house &c., or in the part that is below? i. e., in the upper part, or in the lower part?] with fet-h, as suppressing the noun to which فوق is [meant to be understood as] prefixed. (TA.) Lth says that he who uses it as a صِفَة [by which (like other old writers) he means an adv. n. of place] should use the accus. case, as when one says, عَبْدُ اللّٰهِ فَوْقَ زَيْدٍ ['Abd-Allah is above Zeyd]: but if you make it simply a noun, you use the nom. case, and say, فَوْقُهُ رَأْسُهُ [His superior (meaning upper) part is his head]; for in this instance it is the head itself, and you make each to be governed in the nom. case by the other. (TA.) In the saying in the Kur [xvi. 28], فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ [and the roof fell on them from above them], the utility of the phrase من فوقهم is hardly apparent, because عليهم sometimes serves in its stead: but IJ says that من فوقهم may here have a useful office; for عَلَى is sometimes used in relation to deeds [or events] that are difficult, and deemed onerous; [for instance,] you say, قَدْ سِرْنَا عَشْرًا وَبَقِيَتْ عَلَيْنَا لَيْلَتَانِ [We have journeyed ten nights and the journeys two nights have remained as though incumbent on us]; &c.; so that if it were said فخرّ عليهم السقف without the adding من فوقهم, it might be supposed to be like the saying عَلَيْهِمْ دَارُهُمْ قَدْ خَرِبَتْ [Their abode had become in a state of ruin as a punishment upon them]; but when He [referring to God] says من فوقهم, that meaning which was supposable ceases to be so; and the meaning becomes this, that it [the roof] fell when they were beneath it. (TA.) إِذْ جَاؤُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ [When they came to you from above you and from below you], in the Kur [xxxiii. 10], relates to Benoo-Kureydhah, who came to them from above them; and to Kureysh and Ghatafán, who came from the district of Mekkeh, from below them. (TA.) وَالَّذِينَ اتَّقُوا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ, in the Kur [ii. 208], means (assumed tropical:) [But those who have been careful of their religious duties] shall be above them in station [on the day of resurrection]. (O.) And one says, [agreeably with what has been stated in the first sentence of this paragraph, أَخَذَهُ مِنْ فَوْقُ, and أَخَذَهُ مِنْ فَوْقٍ, [meaning (assumed tropical:) He overcame him, or overpowered him, and in like manner أَتَاهُ من فوق, as expl. in the Ham p. 128. i. e. قَهَرَهُ namely, his adversary; and so a hawk, his pr? or quarry. (M and K in an expl. of أَدَلَّ عَلَيْه, in art. دل.) And [in a similar manner] فَوْق is metaphorically used as denoting excess, (Mgh, Msb.) and excellence: (Msb:) thus one says, العَشَرَةُ فَوْقَ التِّسْعَةِ (Mgh, Msb) i. e. (tropical:) Ten is above nine; meaning ten exceeds nine: (Msb:) and هٰذَا فَوْقَ ذَاكَ (Mgh, Msb) i. e. (tropical:) [This is above, or superior to, that;] meaning this is more excellent than that; (Msb:) and hence, (Mgh, Msb,) in the Kur iii.

24], (S, O,) بَعُوضَةً فَمَا فَوْقَهَا i. e. (tropical:) [A gnat and] what exceeds it (Mgh, Msb) in smallness, or in largeness; (Mgh, Msb, K;) what is smaller than it, (AO, S, O,) or what is larger than it, by the latter being meant the fly [mentioned in the Kur xxii. 72] and the spider [mentioned in xxix. 40], (Fr, S, O,) and the phrase as expl. in the former sense being like the reply to him who says “ Such a one is small ” ذٰلِكَ وَفَوْقَ i. e. (assumed tropical:) And smaller than that: (AO, O:) hence also, in the Kur iii. 12], فَإِنْ كُنَّ نِسَآءً فَوْقَ اثْنَتَيْنِ (Mgh, Msb) i. e. (tropical:) [and if they are women,] exceeding two. (Msb.) فُوقٌ The part, of the arrow, which is the place of the bow-string; [i. e. the notch thereof;] (S, O, Msb, K;) as also ↓ فُوقَةٌ: (Msb, K;) the former is masc., and also, like the latter, fem. (IAmb, Msb:) and الفُوقَانِ signifies the (??) [or two cusps of the فُوق, between which is put the bow string]; (O, K;) thus these are termed by the tribe of Hudheyl; but a poet who has used the dual form is said by AO to has mead thereby a single فُوق: (O:) the pl. [of mult.] is فُوَقٌ and [of pauc.] أَفْوَاقٌ; (S, O, Msb, K;) or, accord. to ISk, these are pls. of فُوقَةٌ; (TA;) and قُفًا also is a pl., formed by transposition; [see an ex. in a verse cited voce عُرْقُوبٌ;] (K, TA;) one says فُقْوَةٌ and فُقًا [for فُوقَةٌ and فُوَقٌ]. (TA.) سَهْمٌ ذُو فُوقٍ means An arrow rendered complete by its having a فُوق: b2: and hence ذَا فُوقٍ occurring in a trad. [as meaning (assumed tropical:) A complete share; for سَهْمٌ signifies “ a share ” as well as “ an arrow ”]. (A'Obeyd, O.) And أَعْلَاهُمْ فُوقًا, meaning (tropical:) He, or they, of them, haring the largest share of religion, is a metaphorical phrase, from the فُوق of the arrow. (TA.) b3: And they say, أَقْبِلْ عَلَى فُوقِ نَبْلِكَ, [or, app., فُوَقِ نَبْلِكَ, for نَبْلٌ is a coll. n., meaning “ arrows,” or “ Arabian arrows,”] meaning (assumed tropical:) Betake thyself to thy affair, and that which concerns thee. (TA.) b4: And رَمَيْنَا فُوقًا, (O, K,) or فُوقًا وَاحِدًا, (TA,) meaning رِشْقًا [i. e. (tropical:) We shot in one direction; or we shot one bout, in one direction], (O, K, TA.) b5: [Hence, app.,] one says, كان فُلَانٌ لِأَوَّلِ فُوقِ, meaning (tropical:) Such a one (??) [for the first discharge from the bow, i. e.,] the first shot and dying. (A, TA.) b6: And [hence, perhaps.] فُوقٌ signifies also (tropical:) A mode, or manner, of speech: (A, O, K:) pl. فُوَقٌ. (TA) One says to a man when he enters upon a mode, or manner, of speech, خَذْ فِى فُوقِ أَحْسَنَ مِنْهُ (tropical:) [Enter upon a mode, or manner, of speech better than it]. (A, TA.) b7: And (tropical:) The first way (AA, O K, TA.) b8: Hence. app., [they say, (??) (tropical:) Return(??) (??) (??) (??) (??) meaning (assumed tropical:) [What is the case of my wife that she is choked by her spittle (??) Then, or afterward,] may it (her spittle) not return to its channel [i. e. her throat, the way whence it came (??) that she may be suffocated). (O.) b9: And one says (O, K) or a man when be l(??) gone away, (O,) مَا ارْتَدَّ عَلَى فُوقِهِ, meaning (assumed tropical:) He went away and he did not return [ to the place whence he departed] (O, K) b10: فُوقٌ also signifies, (O, K.) accord. to Ibn-'Abbád, (O, TA.) (assumed tropical:) The (??) of a woman: (O, K. TA) (??) As says that this is with ق [in the place of the ف]: (TA:) [it is, however, also said that] فُوقُ الرَّحِمِ signifies (tropical:) the rima of the vulva, by way of comparison [to the notch of the arrow]. (TA, in the supplement to this art.) b11: [And app(??) the ear see 1 (??) art حرم, when it is ment(??) in such (??) manner as seems to pre(??) its being a mistranscription for قَوف] b12: and (??) (مَفْرَج, O. TA, (??) the (??) مَخْرَج, TA, (??) (??) (??) say, O) the extremity of the tongue. (O, K, TA.) b13: And (assumed tropical:) The uppermost part of the penis, (En-Nadr, O, K, TA,) or of the glans thereof. (TA.) A2: And, accord. to the K, A certain bird; mean ing a certain aquatic bird: but this is correctly [قُوقٌ,] with two káfs. (TA.) b2: See also فَاقٌ, last sentence but one.

فِيقٌ [originally فِوْقٌ]: see فِيقَةٌ.

A2: Also, as mentioned in this art and in art. فيق, in the K: see فَاقٌ, last sentence but one.

فَيَقٌ and فِيَقٌ: see مُفِيقٌ.

فَاقَةٌ Poverty, (S, O, K,) want, or need. (S, O, Msb, K.) One says, هُوَ ذُو فَاقَةٍ He is one who is in [poverty or] want or need. (Msb.) (See 8.] It has no (unaugmented] verb. (TA.) فُوقَةٌ: see فُوقٌ, first sentence.

A2: And see also فَاقٌ, last sentence but one.

فَوَقَةٌ: see فَائِقٌ [of which, as a part. n., it is a pl.].

فَيْقَةٌ: see what next follows.

فِيقَةٌ, (S, O, &c.,) originally فِوْقَةٌ, (TA,) the و having become ى because of the kesreh before it, (S, O, TA,) The milk that collects (S, O, K) (??) the udder (K) between two milkings: (S, O, K:) and سراج [or this is a mistake for اِبْن السَّرَّاج] has mentioned النَّاقَةِ ↓ فَيْقَةٌ, with fet-h: but ISd says, “ I know not how that is: ” (TA:) pl. ↓ فِيقٌ (S, O, K.) [or rather this is a coll. gen. n. and فَاقَةٌ is its n. un.,] and فِيقٌ (IB. K) and فيقَاتٌ (K.) and أَفْوَاقٌ, [a pl. of pauc.,] (S, O, K.) or (??) be pl. of the pl. فِيَقٌ. (IB. TA.) and أَفَاوِيقَ, (S. O, K,) which is a pi pl. (O, K) [or pl of أَفْوَاقٌ]. [See also عُرَاكَةٌ.] b2: See also above, (??)]. 2, an ex. of أَفَاوِيق in a tropical sense. b3: أَفَاوِيقُ also signifies (tropical:) The water that has collected in the clouds and then falls in rain. (S, O, K, TA ?

time after time. (S, K. TA.) b4: Also, i. e. أَفَاوِيقُ, (tropical:) The greater part of the night: (Lh, O, K, TA) so in the saying, خَرَجنَا بَعْدَ أَفَاوِيقَ مِنَ اللَّيْلِ (??) went forth] after the greater part of the night had passed: (Lh, (??):) or, accord. to Th, after pertions (أَقْطَاع) of the night. (TA.) b5: فِيقَةُ الصُّحَى means (tropical:) The period of the [early portion of the forenoon called the] ضحى when the sun has become high: (Ibn-'Abbád, O, K, TA:) or, accord. to Z, the first part of the ضحى. (TA.) فَوْقَانِىٌّ [Of, or relating to, the location that is above, or over; superior; upper;] rel. n. of فَوْق, like as تَحْتَانِىٌّ is of تَحْت: ا and ن being very often added in the rel. n. (TA. in art. تحت.) b2: And [hence, but more commonly فَوْقَانِيَّةٌ,] A gar ment worn by a man over that which (??) the body; [an upper-coat; generally long, reaching to the heels, ample in width, and with long sleeves: it seems to have been formerly peculiar to men of the learned professions:] of the dia(??) Mekkeh: posts-classical. TA [See Dezy's Dict. des Noms des Vétements (??)hea les Aral(??) p. 343].

فَوَاقٌ The returning supply of milk after sucking or milking. (TA.) b2: See also the next paragraph, in three places.

فُوَاقٌ: see 1, former half, in two places: A2: and see 1 again, latter half: b2: and 4, in two places. b3: Also (tropical:) The time between two milkings; (S, O, Msb, K;) for the she-camel was milked, and then left a little while for her young one to suck her in order that she might yield her milk copiously, after which she was milked again; (S, O;) and likewise the time between two suckings; (Ksh in xxxviii. 14;) and ↓ فَوَاقٌ signifies the same; (S, O, Msb, K:) or, (Msb, TA,) accord. to IF, (Msb,) the فواق of the she-camel is the retuning of the milk into the udder after the milking: (Msb, TA:) or فُوَاقٌ signifies the time between the opening of one's hand and the grasping with it the udder (K, TA) of the camel: or when the milker grasps the udder and then lets it go, in milking: (TA:) the pl. is أَفْوِقَةٌ and آفِقَةٌ; (O, K;) and Fr says that فواق has for its pl. أَفِيقَةٌ, originally أَفْوِقَةٌ, the kesreh of the و being transferred to the ف, and the و being then changed into ى because of the kesreh before it; and أَفْوِقَةٌ has for its pl. أَفْوِقَاتٌ. (TA.) One says, مَا أَقَامَ عِنْدَهُ إِلَّا فُوَاقًا (tropical:) [He did not remain at his abode save as long as the time between two milkings]. (S, O, TA.) And it is said in a trad., العِيَادَةُ قَدْرُ فُوَاقِ النَّاقَةِ (assumed tropical:) [The period of the visiting of a sick person is the space of time between the two milkings of the she-camel]. (S.) And in a trad. of 'Alee occurs the saying, قَالَ لَهُ الأَسِيرُ أَنْظِرْنِى فُوَاقَ نَاقَةٍ i. e. (assumed tropical:) [The captive said to him,] Grant thou me a delay, or respite, as long as the time between two milkings [of a she-camel]. (TA.) مَا لَهَا مِنْ

↓ فَوَاقٍ and فُوَاقٍ in the Kur [xxxviii. 14], accord. to different readings, (S,) the latter the reading of the Koofees except 'Ásim, and the former that of the rest, (O,) means (assumed tropical:) [There shall not appertain to it] any postponement, or delay, and resting: (S:) or, accord. to AO, the latter is the meaning of the former reading; and the latter reading means, any waiting, or expecting: (TA:) or [both mean] any pausing as much as the time between two milkings, (Ksh, Bd,) or two suckings: (Ksh:) or any returning, and repeating; (I'Ab, Ksh, Bd;) from أَفَاقَ “ he (a sick man) returned to a healthy, or sound, state ”; and the فواق of the she-camel, when the supply of milk returns to her udder; (Ksh;) or because in it [i. e. the فواق] the milk returns to the udder; (Bd;) i. e. the blast [to which the words refer] shall be one only; it shall not be repeated. (Ksh.) The saying (Mgh, O, TA) of the Prophet, (O,) related in a trad., (O, TA,) قَسَمَ غَنَائِمَ خَيْبَرَ عَنْ فُوَاقٍ, (Mgh,) or قَسَمَ

↓ الغَنَائِمَ يَوْمَ بَدْرٍ عَنْ فَوَاقٍ (O, TA) and فُوَاقٍ, (TA,) means (assumed tropical:) He divided the spoils [of Kheyber, or on the day of Bedr,] in the space of the rest between two milkings of a she-camel: (TA:) or quickly; (Mgh, O;) عن فواق meaning صَادِرًا عَنْ سُرْعَةٍ [i. e. قَسْمًا صَادِرًا عَنْ سُرْعَةٍ with a dividing proceeding from quickness]: (Mgh, O: *) or, as some say, the meaning is, making some of them [i. e. of those who composed his army] to be more highly distinguished (↓ أَفْوَق) than others (O, TA *) in the proportion of their spoils and of the trial undergone by them. (TA.) A3: See also فَاقٌ, last sentence but one.

فُيَاقٌ, mentioned in this art. in the K: see فَاقٌ, last sentence but one.

فَائِقٌ Superior, excellent, or surpassing: (Mgh, Msb: *) anything excellent, or choice, (O, K, TA,) and pure, in its kind. (TA.) You say, هُوَ فَائِقٌ فِى العِلْمِ [He is superior, excellent, or surpassing, in knowledge], and فِى الفِنَى [in wealth, &c.]. (Mgh.) And جَارِيَةٌ فَائِقَةٌ [A young woman excelling in beauty, or comeliness]. (Msb.) and فَوَقَةٌ [an irreg. pl. of فَائِقٌ, like as خَوَنَةٌ is of خَائِنٌ, for by rule these pls. should be فَاقَةٌ and خَانَةٌ,] signifies Elegant scholars, and orators. (IAar, O, K.) A2: Also The place of junction of the neck with the head: (S, O, K:) therefore when this is high, the neck is long. (S, O.) أَفْوَقُ: see فُوَاقٌ, last sentence but one.

A2: Also An arrow of which the فُوق [or notch] is broken: (S, O, Msb, K, TA:) [and] an arrow having no فُوق: (L voce أَقَذُّ:) pl. فُوَقٌ [perhaps a mistranscription for the regular form of pl., i. e. فُوْقٌ; or it may be that the و is with fet-h to distinguish it from فُوقٌ signifying “ a notch ” of an arrow]: but IAar explains this as signifying arrows of which the heads have fallen. (TA.) One says, رَجَعَ فُلَانٌ بِأَفْوَقَ نَاصَلٍ (assumed tropical:) Such a one returned with an arrow having a broken notch and without a head upon it; meaning, with an incomplete share of good fortune: (S, O:) or, disappointed of attaining what he desired, or sought: a proverb. (TA.) And رَدَدْتُهُ بِأَفْوَقَ نَاصِلٍ (assumed tropical:) [I turned him back, or away, with a paltry benefit; or] I made his share of good fortune to be little, or incomplete. (TA.) And مَا بَلِلْتُ مِنْ فُلَانٍ بِأَفْوَقَ نَاصِلٍ, expl. in the first paragraph of art. بل. b2: مَحَالَةٌ فَوْقَآءُ [A large sheave of a pulley] of which every سِنّ [or tooth, perhaps meaning cog, though I do not remember to have met with any description of a cogged محالة,] has two cusps (فُوقَانِ), (O, K,) like the فوقان [of the notch] of the arrow. (O.) [The strangeness of this explanation induces me to think that فَوْقَآءُ is here a mistranscription for فَوْهَآءُ, (see مَحَالَةٌ فَوْهَآءُ, in art. فوه,) and that the explanation is partly conjectural.] b3: And كَمَرَةٌ فَوْقَآءُ A glans of a penis whereof the extremity is tapering in form, (O, K,) like that which is termed حَوْقَآءُ. (O.) مُفِيقٌ and مُفِيقَةٌ A she-camel having in her udder the milk that had collected between two milkings: (AA, S, O, K:) pl. مَفَاوِيقُ (S, O, K) and مَفَاوِقُ, (Akh, TA,) and ↓ فُيُقٌ also is pl. of مُفِيقٌ signifying as expl. above, mentioned by AA in the third vol. of his “ Nawádir,” and said by IB to be, accord. to analogy, pl. of فُوُوقٌ, and to be originally فُوُقٌ; but accord. to one relation of a verse in which it occurs, it is ↓ فِيَق, which is more agreeable with analogy. (TA.) A2: And the former, applied to a poet, is syn. with مُفْلِقٌ [i. e. One who poetizes admirably, or wonderfully.]. (Aboo-Turáb, K. [But its verb is mentioned in the O and K in art. فيق.]) مُفَوَّقٌ (tropical:) Food, and beverage, that is taken by little and little. (IAar, O, K, TA. [See its verb.]) A2: Applied to an arrow, [Having a notch made for the bow-string. (See 2.) b2: And] Having the bow-string put into its notch on the occasion of shooting: [see 4, last sentence:] b3: whence the saying, لَا زِلْتَ الخَيْرِ مُوَفَّقًا وَسَهْمُكَ فِى الكَرَمِ مُفَوَّقًا (assumed tropical:) [Mayest thou not cease to be rightly disposed in beneficence, and thine arrow made ready with the bow-string put into its notch in generosity]. (A, TA.) مُسْتَفِيقٌ A man who sleeps much: (O, K, TA:) mentioned by IAar; but this is strange.

فنك

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

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

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

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

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

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

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

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.

فتن

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

لبس

1 لَبِسَ الثَّوْبَ, aor. ـَ inf. n. لُبْسٌ (S, M, A, Msb, K) and لِبَاسٌ, (M,) [He put on, or wore, the garment.] You also say, اِلْبَسْ عَلَيْكَ ثَوْبَكَ [Put on thee thy garment]. (M.) And لَبِسَ السِّلَاحَ [He wore, or put on, the weapon, or weapons]. (S, K, in art. سلح, &c.) [See also 5.] b2: لَبِسَ الحَيَآءَ لِبَاسًا (assumed tropical:) [He put on pudency as a garment;] he protected himself by pudency. (IKtt.) b3: لَبِسَ لَهُ أُذُنَهُ (tropical:) He feigned himself inattentive to him, or heedless of him. (M. [See also أُذُنٌ.]) And لَبِسْتُ عَلَى كَذَا أَذُنِى (tropical:) I was silent respecting such a thing, and feigned myself deaf to it. (A.) [Contr. of نَشَرْتُ لَهُ أُذُنِى.] b4: لَبِسَ امْرَأَةً (tropical:) He had the enjoyment of a woman, or wife, [meaning, of her converse and services,] for a long time. (K, TA.) And لَبِسَ فُلَانَةَ عُمْرَهُ (tropical:) He had such a girl, or woman, with him during the whole period of his youth. (K, TA.) and لَبِسَ الناسَ (tropical:) He lived with the people. (A.) And لَبِسَ قَوْمًا (tropical:) He lived, or enjoyed, a period of time, or a long period of time, (دَهْرًا,) with the people. (K, * TA.) [And لَبِسَ أَبَاهُ, which is explained in the TA by مَلَّهُ, which I also find in a copy of the A thought to have been used by the author of the TA: but, from what follows, it appears to me that the right reading is مُلِّيَهُ, and the meaning, (tropical:) He enjoyed long life with his father: or he lived the period that his father lived: or he lived with his father all his (the latter's) life: see a verse of Ibn-Ahmar cited voce أَبْلَى in art. بلو. See also a verse of El-'Ajjáj cited voce خَلَجَ.] You say also, لَبِسْتُ فُلَانًا (tropical:) I took, or chose, such a one particularly, or specially, as a friend or companion. (Er-Rághib in TA art. بطن.) And اِلْبَسِ النَّاسَ عَلَى قَدْرِ أَخْلَاقهِمِْ (tropical:) Consort thou with men [according to their natural dispositions]. (A, TA.) And لَبِسْتُ فُلَانًا عَلَى مَا فِيهِ (tropical:) I tolerated such a one, and accepted him, [and continued to associate with him, notwithstanding what was in him.] (A, TA.) A2: لَبَسَ عَلَيْهِ الأَمْرَ, (S, M, A, Msb, K,) aor. ـِ (S, M, Msb, K,) inf. n. لَبْسٌ, (S, M, Msb,) He made, or rendered, the thing, or case, or affair, confused to him: (S, M, Msb, K:) and ↓ لبّسهُ, (A, Msb,) inf. n. تَلْبِيسٌ, (S, K,) signifies the same in an intensive degree: (S, * Msb, K: *) or the former signifies either as above, or he concealed the thing, or case, or affair, from him: (R, MF:) and [in like manner] تَلْبِيسٌ is syn. with تَدْلِيسٌ, (K,) or is similar thereto: (S:) and the former also signifies he made, or rendered, the thing, or case, or affair, dubious to him; (TA;) [as also ↓ لبّسهُ: both signify he involved the thing, or case, or affair, in confusion, or doubt, to him: and he concealed, disguised, or cloaked, it to him.] It is said in the Kur., [vi. 9,] وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ And we would make confused to them what they make confused: (S, Msb:) or make dubious to them what they make dubious, and would make them to err like as they have made to err. (TA.) and again, [ii. 39,] وَلَا تَلْبِسُوا الْحَقَّ بِالْباطِلِ And do not ye confound the truth with falsity. (Ibn-'Arafeh.) And again, [vi. 82,] وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ And have not mixed up their belief with polytheism. (TA.) And again, [vi. 65,] أَوْ يَلْبِسَكُمْ شِيَعًا Or to confuse your case, [making you to be of different parties,] with the confusion of discordance and of agreement. (TA.) You say also, لَبَسَنِى, meaning, He, or it, made me to become confounded, or in doubt, (جَعَلَنِى أَلْتَبِسُ,) respecting his case, or affair. (TA, from a trad.) 2 لَبَّسَ see 4: b2: and see also لَبَسَ, in three places. [تَلْبِيسٌ, alone, often signifies The involving a thing in confusion, or doubt: and the practising concealment, or disguise.]

A2: See also 8.3 لابس الرَّجُلَ, [inf. n. مُلَابَسَةٌ and لِبَاسٌ,] He mixed, consorted, or held social intercourse, with the man; syn. خَالَطَهُ. (M, A, Msb. *) [Hence, app., it is said that] اللِّبَاسُ signifies, (K,) or is from المُلَابَسَةُ, which signifies, (Ibn-'Arafeh) The mixing one's self and congregating: or the being mixed and congregated. (Ibn-'Arafeh, K.) Yousay, لَا بَسْتُهُ حَتَّى عَرَفْتُ دُخْلَتَهُ I mixed with him [until I knew his mind, or inward state or circumstances]. (A.) And لَا بَسْتُهُ [alone] signifies I knew his mind, or inward state or circumstances. (S, K.) b2: لابس الأَمْرَ, and لابس عَمَلَهُ: see 5. b3: [مُلَابَسَةٌ often signifies A close, or an intimate, connexion between two things.] See also 8.4 البسهُ الثَّوْبَ [He put on him, or clad or decked him with, the garment, and so, vulg., ↓ لبّسهُ]. (M, Msb.) b2: البسهُ also signifies He, or it, covered him, or it: (K:) or overspread him, or it; i. e. covered the whole thereof. (AA.) Yousay, الحَرَّةُ الأَرْضُ الَّتِى أَلْبَسَتْهَا حِجَارَةٌ سُودٌ [The حرّة is ground which black stones have covered, or covered the wholly]. (TA.) And أَلْبَسَتِ السَّمَآءَ السَّحَابُ. (TA,) or أَلْبَسَ, (AA,) [The clouds covered the sky, &c.;] but you do not say, لَبِسَ السَّمَآءُ السَّحَابَ. (AA.) And أَلْبَسَنَا اللَّيْلُ [The night covered us, &c.]; but not لَبِسْنَا اللَّيْلَ. (AA.) And البسهُ الشَّبَابُ: see 1 in art. غطو and غطى.

A2: أَلْبَسَتِ الأَرْضُ The land became covered by plants, or herbage. (M.) A3: See also 8.5 تلبّس بِالثَّوْبِ (S, K) He clad himself [lit. mixed himself, being explained by إِخْتَلَطَ,] with the garment. (K.) You say, تلبّس بِلِبَاسٍ حَسَنٍ and لِبَاسًا حَسَنًا [He clad himself with goodly clothing]. (A, TA.) b2: [Hence,] تلبّس بِالأَمْرِ (S, K) [and بِهِ ↓ التبس] He employed, busied, or occupied, himself [lit. mixed himself] with the affair; engaged in it; entered into it; became involved in it, or implicated in it; (K;) and [in like manner] الأَمْرَ ↓ لَابَسَ, syn. خَالَطَهُ. (S, K. *) You say also, عَمَلَهُ ↓ لَابَسَ and بِهِ ↓ التبس and تلبسّ بِهِ [He employed, busied, or occupied, himself with his work, or the like]. (A, TA.) [See 8.]

b3: تلبّس الطَّعَامُ بِاليَدِ The food stuck to the hand. (K.) b4: تلبّس بِىَ الأَمْرُ The thing, as, for instance, love, mingled with me, and clung to me. (M.) [See an ex. in a verse cited voce عَطْفَةٌ.]8 التبس It (spun thread) became entangled. (Lth, Az, Sgh, in TA, art. عسر.) b2: It (a thing, or an affair, or a case) became [involved, complicated,] confounded, or confused, (S, M, Msb, *) and dubious; (S, Msb;) as also ↓ أَلْبَسَ, (TA,) and ↓ لَبَّسَ, which last belongs to the class of بَيَّنَ in the phrase قَدْ بَيَّنَ الصُّبْحُ لِذِى عَيْنَيْنِ (M, TA.) [You say, التبس الشَّىْءُ بِشَىْءٍ آخَرَ The thing became confounded with another thing; as, for instance, a subst. with a part. n. when both are written in the same manner, as in the case of كَاهِلٌ.] And التبس عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him. (S.) And جَعَلَنِى أَلْتَبِسُ فِى أَمْرِهِ [He, or it, made me to become confounded, or in doubt, respecting his case, or affair]. (TA.) and اُلْتُبِسَ بِى I was, or became, disordered in my mind. (K, * TA, from a trad.) b3: التبس بِعَمَلِهِ

&c.: see 5. b4: اِلْتَبَسَتْ بِهِ الخَيْلُ (tropical:) The horsemen overtook him. (A, TA.) b5: [التبس بِهِ also signifies He, or it, made it to be, or had it, as an accompaniment, or an adjunct. Hence, one of the uses of the preposition بِ is explained by some as being لِلْاِلْتِبَاسِ: by others, ↓ لِلْمُلَابَسَةِ, or لِلْمُصَاحَبَةِ: all of which signify nearly the same. For instance, it is said in the Mgh, art. توج, that in the phrase التَّمَاثِيلُ بِالتِيجَانِ “ the effigies with the crowns ” upon pieces of money, بالتيجان is used as a denotative of state, meaning مُلْتَبِسَةً بِالِتّيجَانِ and مَقْرُونَةً مَعَهَا accompanied with the crowns, as their attributes: and نُسَبِّحُ بِحَمْدِكَ “ we declare thy remoteness from evil, with the praising of Thee,” in the Kur ii. 28, is explained by Bd and others as meaning, مُلْتَبِسِينَ بِحَمْدِكَ making the praising of Thee to be as an accompaniment, or an adjunct, to our doing that: and تَنْبُتُ بِالدُّهْنِ “ growing, with oil ”, in the same, xxiii. 20, as meaning, مُلْتَبِسًا بِالدُّهْنِ having oil as an accompaniment to its growth. Sometimes, in such instances, we find مُتَلَبِّسًا and مُتَلَبِّسِينَ in the places of مُلْتَبِسًا and مُلْتَبِسِينَ: see 5.]

لَبْسٌ Confusedness of a thing or an affair or a case; as also ↓ لَبَسٌ: (M:) [and ↓ لُبْسٌ and ↓ لُبْسَةٌ and ↓ لَبُوسَةٌ and ↓ لُبُوسَةٌ have the same, or a similar, signification.] You say, فِى رَأْيِهِ لَبْسٌ In his judgment, or opinion, is confusedness. (K.) and ↓ فِى الأَمْرِ لُبْسَةٌ (S, M, * A, Msb, K *) and ↓ لُبْسٌ (M, A, Msb.) In the thing, or affair, or case, is confusedness, and dubiousness; (S, M, Msb, K; *) obscureness, or want of clearness. (S, A.) And ↓ فِى حَدِيثِهِ لُبْسَةٌ In his discourse is confusedness and dubiousness; it is not clear. (TA.) And ↓ فِى كَلَامِهِ لَبُوسَةٌ and ↓ لُبُوسَةٌ In his language is confusedness and dubiousness. (M.) b2: Also, The confusedness of darkness, or the beginning of night. (S.) لُبْسٌ: see لَبْسٌ, in two places: A2: and see لِبَاسٌ.

لِبْسٌ: see لِبَاسٌ, in five places: b2: and see لِبْسَةٌ.

لَبَسٌ: see لَبْسٌ.

لَبِسٌ A man possessing clothing, dress, or apparel: a possessive epithet. (Sb, M.) لَبْسَةٌ [A single art of putting on, or wearing, a garment]. You say, لَبِسْتُ الثَّوْبَ لَبْسَةً وَاحِدَةً

[I put on, or wore, the garment once]. (TA.) لُبْسَةٌ: see لَبْسٌ, in three places.

لِبْسَةٌ A mode, or manner, of putting on, or wearing, apparel; or of dressing one's self. (IAth, K.) [Hence the saying,] لِكُلِّ زَمَانٍ لِبْسَةٌ (tropical:) For every time there is a mode of attiring one's self, according as it is a time of straitness or of plenty. (A, TA.) A2: A certain sort of garments, or cloths; as also ↓ لِبْسٌ. (K.) لِبَاسٌ [Clothing; dress; apparel;] what is worn; as also ↓ لِبْسٌ, and ↓ مَلْبَسٌ (S, M, * Msb, K) and ↓ مِلْبَسٌ (K) and ↓ لَبُوسٌ; (S, K;) or the last signifies garments, or pieces of cloth: (M:) the pl. of the first is لُبُسٌ, like as كُتُبٌ is pl. of كِتَابٌ: and that of مَلْبَسٌ is مَلَابِسُ. (Msb.) Hence, لَباسُ الكَعْبَةِ, and الهَوْدَجِ, (Msb,) or الكَعْبَةِ ↓ لِبْسُ, and الهَوْدَجِ, (S, M, A, K,) The clothing, (S, Msb, K,) or covering of pieces of cloth, (M,) of the Kaabeh, and of the [camel-litter called] هودج. (S, M, Msb, K.) and لِبَاسُ التَّقْوَى, in the Kur [vii. 25,] (TA,) [(assumed tropical:) The apparel of piety: or] (tropical:) thick, or coarse, and rough, and short, apparel: (S:) or (tropical:) the covering of that portion of the person which modesty forbids one to expose; (K;) at which the preceding words of the verse glance; indicating that this is the main purpose of clothing; the additional purpose being to beautify and adorn one's self, and to repel heat and cold: (TA:) or (tropical:) honest shame, or the shrinking of the soul from foul conduct, through fear of blame; syn. الحَيَآءُ: (S, M, A, K:) or (tropical:) righteous conduct: (TA:) or (tropical:) faith. (Es-Suddee, K.) And ↓ اللِّبْسُ, (K,) written by Sgh ↓ اللُّبْسُ, (TA,) or لِبْسُ العَظْمِ, (A, TA,) (tropical:) i. q. السِّمْحَاقُ [The pericranium]: (A, K:) to which is added, in some of the copies of the K, in the handwriting of the author, i. e., a thing pellicle that is between the skin and the flesh. (TA.) b2: The covering of anything. (M.) [Hence,] لِبَاسُ النَّوْرِ The outer coverings, or calyxes, of flowers. (M.) It is said in the Kur [lxxviii. 10,] وَجَعَلْنَا الْلَّيْلَ لِبَاسًا (assumed tropical:) [And we have made the night to be a covering]: i. e., it covers, veils, or conceals, you by its darkness. (TA.) b3: A man's wife; (S, M, * K; *) like إِزَارٌ: (M:) and a woman's husband: (S, M, * K: *) occurring in the Kur ii. 183: (S, M:) or there meaning like a garment: (M, TA:) because each embraces the other: or because each goes to the other for rest, and consorts with (يُلَابِسُ) the other: (Zj, M, Bd, * TA:) from المُلَابَسَةُ, signifying “ the mixing one's self and congregating,” or “ the being mixed and congregated: ” (Ibn-'Arafeh, TA:) or because each conceals the state of the other, and prevents the other from acting viciously. (Bd.) b4: لِبَاسُ الجُوعِ (tropical:) The utmost degree of hunger; (K, TA;) when people are so hungry that they eat camels' fur with blood: (TA:) so termed because all-involving. (K.) It is said in the Kur [xvi. 113,] فَأَذَاقَهَا اللّٰهَ لِبَاسَ الْجُوعِ وَالْخَوْفِ (tropical:) [So God made her to taste the utmost degree of hunger and of fear]. (K, * TA. [See also 4 in art. ذوق.]) لَبُوسٌ: see لِبَاسٌ. b2: A coat of mail: (S, M, K:) in which sense it is fem: (M:) [and, like دِرْعٌ, sometimes masc.: see an instance voce مَسْرُودٌ:] or coats of mail: (so in one copy of the S:) so in the Kur xxi. 80. (S, TA.) b3: A weapon: in which sense it is masc. (M.) A2: See also لَبَّاسٌ.

لَبِيسٌ Much, or often, worn: (Msb:) or worn-out: (M, A, K:) applied to a garment: (M, Msb, K:) and to [the kind of garment called] a مِلْحَفَة: (M:) and to [the kind called] a مُلَآءَة: (A, TA:) without ة: (M, * A, * TA:) and to [a leather water-bag such as is called] a مَزَادَة: (M, A;) meaning used until worn-out: (M:) and to a rope; meaning used: (AHn, M:) and to a house (دار); [meaning impaired by time;] likened to a worn-out garment: (M:) pl. لُبُسٌ; and, when the sing. is applied to a مزادة, the pl. is لَبَائِسُ. (M.) A2: A like: (K:) from المُلَابَسَةُ, signifying “ the mixing ”, or “ consorting ”. (Aboo-Málik.) You say, لَيْسَ لَهُ لَبِيسٌ He, or it, has not a like. (K.) لَبُوسَةٌ and لُبُوسَةٌ: see لَبْسٌ; each in two places.

لَبَّاسٌ A man having many clothes; (K;) as also ↓ لَبُوسٌ: (M, TA:) or who wears much clothing; syn. كَثِيرُ اللُّبْسِ: (so in the K accord. to the TA:) or who confuses, or confounds, much; syn. كَثِيرُ اللَّبْسِ: (so in a copy of the K [and this signification seems to be implied by what immediately precedes, and by what follows, رَجُلٌ لَبَّاسٌ in the S: in the CK, اللَّبْسِ, which is evidently a mistake:]) you should not say مُلَبِّسٌ; (S, K;) for this is vulgar. (TA.) جَآءَ لَابِسًا أُذُنَيْهِ (tropical:) He came feigning himself inattentive, or heedless. (M.) [Contr. of نَاشِرًا

أُذُنَيْهِ.]

مَلْبَسٌ: see لِبَاسٌ. b2: مَا فِى فَلَانٍ مَلْبَسٌ (tropical:) There is no profit (مُسْتَمْتَعٌ) in such a one, (S, M, A, [but in the M and A, مَا is omitted, and the only explanation is the word which I have given in Arabic.]) b3: إِنَّ فِيهِ لَمَلْبَسًا Verily in him is no pride, or greatness; expl. by مَا بِهِ كِبْرٌ, or كِبرٌ, accord. to different authorities [and different copies of the K]: this explanation is by Az. (TA.) b4: أَعْرَضَ ثَوْبُ المَلْبَسِ and ↓ المِلْبَسِ and ↓ المُلْبِسِ (IAar, K) and ↓ المُلْتَبِسِ: (TA:) see عَرُضَ, under which it is explained.

مُلْبِسٌ: see مُلْتَبِسٌ: and مَلْبَسٌ.

مِلْبَسٌ: see لِبَاسٌ: and مَلْبَسٌ.

مُلَبِّسٌ: see لَبَّاسٌ.

أَمْرٌ مُلْتَبِسٌ A confounded, or confused, and dubious, thing affair, or case; as also ↓ مُلْبِسٌ. (K, TA. [In the CK, بِالاَمْرِ is wrongly inserted after ملتبس.]) b2: See 8. b3: And see also مَلْبَسٌ.

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.)

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.)