Lane's Lexicon (Edward Lane, 1863)

6 تَفَاْصَحَ see the next preceding paragraph, in two places.

10 اـِسْتَفْصَحَ [استفصحهُ (assumed tropical:) He deemed it فَصِيح as meaning chaste, or free from barbarousness, &c.; namely, a word, or phrase: and probably used in a similar sense in relation to a man: but perhaps post-classical: its pass. part. n. occurs in the Mgh, in art. بنى.] ― -b2- اِسْتَفْصَحْتُهُ عَنْ كَذَا (assumed tropical:) [ I asked him, or desired him, to explain such a thing: see 4, latter half]. (O and K in art. سنح.)

فَصْحٌ ذ : see فَصِيحٌ.

فِصْحٌ ذ : see فَصِيحٌ, first sentence. ― -b2- Also (tropical:) A day cloudless by reason of cold; (ISh, T, TA,) or a day without clouds and without cold; as also ↓ مُفْصِحٌ. (K.) ― -b3- And الفِصْحُ [or عِيدُ الفِصْحِ] (vulgarly pronounced الفَصْح, ISk, Msb) (tropical:) The festival of the Christians, (S, A, Msb, K,) [namely, Easter, ] when they break their fast, and eat flesh-meat, (S, Msb,) after haring fasted eight and forty days, the Sunday after these days being their festival: (TA:) [and the Passover of the Jews; also called الفَاسِخَ; thus with س and خ; more properly called عِيدُ الفَطِيرِ:] pl. فُصُوحٌ. (Msb, TA.)

فَصِيحٌ ذ Milk divested of the froth, (S, A,) and clear of its biestings; (A:) or milk that has come after the ceasing of the biestings; as also ↓ فِصْحٌ. (Lh, TA.) ― -b2- [And hence,] (tropical:) Chaste, as meaning free from barbarousness: applied in this sense to a word, or an expression, and to language in general, and to a speaker, or writer: i. e.,] as applied to a word, or an expression, it means [ free from an incongruous combination of letters and from strangeness and from contrariety to analogy not sanctioned by frequency of usage among the Arabs of pure speech; (see فَصَاحَةٌ, below:) or] of which the beauty is perceived by hearing: (K:) and as applied to language in general, [ free from weakness of construction and from incongruity of works, with فَصَاحَة (which see again) in the words themselves: ] as used by the vulgar, it means in which the rules of desinential syntax are observed: syn. مُعْرَبٌ: (L;) [and sometimes it means] eloquent; syn. بَلِيغٌ. [from which it is properly distinct]: (S:) and as applied to a man, [ possessing a faculty whereby he is enabled to express what he desires, with فَصَاحَة (which see again) in languages or] clear, perspicuous, or distinct, in speech, or language; as also ↓ فَصْحٌ; (K;) but this latter is an intensive epithet, [being originally an inf. n.,] like عَدْلٌ: (TA:) [and sometimes it signifies] eloquent; syn. بَلَيغٌ [respecting which see what precedes]: (S, A:) or مُنْطَلِقُ اللِّسَانِ [i. e. free from impediment of the tongue, or eloquent, or chaste, ] in speech, who knows how to distinguish what is good in language from what is bad: (TA;) the pl. as applied to men is فُصَحَاآءِ and فِصَاحٌ and فُصُحٌ, (K, TA,) the last formed in the manner of the broken pl. of a subst., like قُضُبٌ pl. of قَضِيبٌ: (Sb, TA:) the fem. is فَصِيحَةٌ; of which the pl. is فِصَاحٌ and فَصَائِحُ. (K, TA.) And you say رَجُلٌ فَصِيحُ اللِّسَانِ (assumed tropical:) A man whose tongue speaks Arabic correctly. (Msb.) And لِسَانٌ فَصِيحٌ i. q. طَلْقٌ (assumed tropical:) [ A tongue free from impediment, or eloquent, or chaste in speech ]: (S:) or (tropical:) an eloquent tongue. (A.) And فَصِيحٌ signifies also (assumed tropical:) Any one having the faculty of speech; (S;) [i. e.] a human being; (TA:) أَعْجَمُ meaning that which is “ destitute of the faculty of speech; ” (S;) [i. e.] “ a beast; ” as also صَامتٌ: whence the saying, لَهُ مَالٌ فَصِيحٌ وَصَامِتٌ (tropical:) [as though meaning He has property consisting of human beings and of beasts: but see صَامِتٌ]. (TA.) And it also occurs in poetry as meaning (assumed tropical:) Clear, applied to the cry of an ass. (L.)

فَصَاحَةٌ ذ , [an inf. n. of فَصُحَ, q. v.: as denoting a quality of a word, and of language in general, and of a speaker or writer, from the same word as relating to milk, it signifies (tropical:) Chasteness, as meaning freedom from barbarousness: i. e.,] in a word, freedom from an incongruous combination of letters and from strangeness and from contrariety to analogy [ not sanctioned by frequency of usage among the Arabs of pure speech; (KT, and Mz in the 9th نوع;) [for] the point upon which it turns is the frequency of the use of a word by the Arabs [of pure speech]; (Mz ibid.;) a word being known to have this quality by its being frequently used by the Arabs in whose Arabic confidence is placed, or by its being used by them more frequently than one synonymous therewith: (El-Kazweenee in the “ Eedáh, ” cited in the same نوع of the Mz:) and in language [in general], freedom from weakness of construction (ظَعْفُ التَّأْلِيفِ q. v.) and from incongruity of words, combined with فَصَاحَة in the words themselves: (KT:) and in a speaker [or writer] a faculty whereby one is enabled to express what he desires, with فَصَاحَة in language: (KT:) or goodness and correctness in language, or dialect: (S:) or clearness, perspicuousness, or distinctness, in speech, or language: (K:) and [agreeably with an explanation of فَصِيحٌ in the S and A &c.] it is sometimes used as meaning eloquence; syn. بَلَاغَةٌ [from which it is properly distinct]. (MF.)

أَفْصَحُ ذ [ More, and most, chaste, as meaning fra from barbarousness; &c.]: in the Kur xxviii. 34, it means more clear or perspicuous or distinct [in tongue] (Jel.)

[ أَفْصَحِيَّةٌ ذ The quality of being more, and most, chaste, as meaning free from barbarousness: &c.]

مُفْصَحٌ ذ [or as a n. of place from أَفْصَحُوا (see 4, last two sentences)] A place where the Christians celebrate the festival called الفِصْحُ [or Easter (A.) [And app. also A place where the Jews celebrate the festival so called by them, i. e. the Passover. ]

مُفْصِحٌ ذ : see فِصْحٌ. ― -b2- Also Anything clearly apparent, manifest, or evident. (S.)

1 فَصَدَ ذ , (S, O, K,) aor فَصِدَ , (K,) inf. n. فَصْدٌ (S, O, K) and فِصَادٌ, (O, K,) [or the latter is a simple subst.,] He cut, (S, O,) or slit, (K,) [or opened, ] a vein; (S, O, K,) as also ↓ افتصد. (S, * K.) ― -b2- And فَصَدَهُ, aor. فَصِدَ , inf. n. فَصْدٌ (M, L, Msb) and فِصَادٌ, (M, L,) or the latter is a simple subst., (Msb,) He cut, or slit, [or opened, ] it, namely, a vein, (M, L.) [And app., accord. to the Msb, He bled him by opening a vein; agreeably with what here follows.] And one says also, فَصَدَ النَّاقَةَ He slit [or opened ] a vein of the she-camel to draw forth the blood therefrom and to drink it [or to put it in a gut and broil it: see فَصِيدٌ]. (M L.) ― -b3- لَمْ يُحْرَمْ مَنْ فُصْدَ لَهُ He has not been denied the entertainment of a guest for whom a camel has been bled by the slitting [or opening ] of a vein and who has had the blood so obtained, (M, A, * K,) is a prov.; (S, M, A, O;) فُصْدَ being for فُصِدَ, (S, M, O, K,) like ضُرْبَ for ضُرِبَ, and قُتْلَ for قُتِلَ; (M;) and some, also, say فُزْدَ; (S, M, O, K;) for every quiescent ص before د may be changed into ز; and every movent ص before د may have somewhat of the sound of ز given to it, (S, M, O,) but may not in this case be altogether changed into ز; so that for صَدَرَ and صَدَفَ you may not say زَدَرَ and زَدَفَ: (M:) some, also, say مَنْ قُصِدَ لَهُ, with ق, meaning مَنْ أُعْطِىَ قَصْدًا i. e. [who has been given] a little: (S, O, K:) the origin of the saying was this: two men passed the night at the abode of an Arab of the desert, and, meeting in the morning, one of them asked his companion respecting the entertainment given by the host, and the latter answered, “ I was not entertained as a guest, but only a vein [of a camel] was slit [or opened] to draw blood for me; ” whereupon the other replied in the words above: (O, K:) or a man used to entertain another as his guest in a time of scarcity, and, having no food to offer him, and being unwilling to slaughter his camel, bled it by slitting [or opening] a vein, and heated the blood that came forth, for his guest, until it became thick, and gave it to him to eat; and hence this prov.: (M, L:) it is applied to him who has obtained a part of that which he wanted. (Yaakoob, M, O, L, K.) [See فَصِيدٌ.] ― -b4- One says also, فَصَدَ لَهُ عَطَاآءً, (O, L, K,) aor. فَصِدَ , inf. n. فَصْدٌ, (L,) meaning He apportioned to him a gift, or stipend, and caused it to be transmitted to him. (O, L, K.)

2 رَأَيْتُ فِى الأَرْضِ تَفْصِيدًا مِنَ السَّيْلِ ذ means I saw, in the ground, a cleft, or furrowed, state, resulting from the torrent. (ISh, O, L, K. * [Here تَفْصِيدًا is a pass. inf. n., used as a subst.]) ― -b2- And تَفْصِيدٌ, also, signifies The macerating [a thing] with a little water. (ADk, O, K.)

4 افصد الشَّجَرُ ذ , and ↓ انفصد, The trees opened their gems, (M, K,) and disclosed the extremities of their leaves. (M.)

5 تَفَصَّدَ see 7. [Hence,] تفصّد جَبِينُهُ عَرَقًا His جبين [i. e. forehead, or side of the forehead, ] flowed with sweat: (M, O:) the last word is here put in the accus. case as a specificative; and has the force of an agent; the meaning being, the sweat of his جبين flowed. (M.)

7 اـِنْفَصَدَ see 4. ― -b2- Also, and ↓ تفصّد, It flowed: (S, O:) or both signify it flowed in small quantity; said of blood. (A.) ― -b3- See also what next follows.

8 اـِفْتَصَدَ He (a man) had his vein cut [or opened; i. e. he had blood taken from him by the opening of a vein; and so ↓ انفصد as used in the present day]. (Lth, L, Msb. *) ― -b2- See also 1, first sentence.

فُصْدَةٌ ذ : see فَصِيدَةٌ.

فِصَادٌ ذ an inf. n. of 1 [q. v.]: (M, O, L, K:) or a simple subst. [signifying The act of bleeding by opening a vein ]. (Msb.)

فَصِيدٌ ذ and ↓ مَفْصُودٌ A vein slit [or opened ]. (M, K.) ― -b2- And both signify also A man bled by the opening of a vein. (TK.) ― -b3- Also, the former, Blood (S, M, O, L, K) obtained by the cutting [or opening ] of a vein (S, O, L) of a camel, (L,) and put into a gut, (S, M, O, K,) in the Time of Ignorance, (M,) and broiled: (S, M, K:) the Arabs in the Time of Ignorance used to eat it, (M, A, * L,) and to give it to the guest to eat, in a season of dearth. (S, O, * L.)

فَصِيدَةٌ ذ Dates kneaded and mixed with blood; (Ibn-Kuthweh, O, L, K;) as also ↓ فُصْدَةٌ; (O, K;) thus termed by Ibn-'Abbád: (O:) a medicine given to children. (Ibn-Kuthweh, O, L.)

فَصَّادٌ ذ A phlebotomist, or bleeder. (MA. [See also what next follows.])

فَاصِدٌ ذ [ Bleeding, or (like فَصَّادٌ) one who bleeds, by opening a vein ]. (Msb.) ― -b2- And الفَاصِدَانِ signifies The place [or the two places ] of the running of the tears upon the cheek. (O.)

اِعْصِبْ مَفْصِدَهُ ذ [ Bind thou his place of bloodletting ]. (A.)

مِفْصَدٌ ذ [ A lancet; ] the instrument with which a vein is slit [or opened ]. (O, Msb, K.)

مَفْصُودٌ ذ : see فَصِيدٌ.

مُتَفَصِّدٌ ذ : see what follows.

مُنْفَصِدٌ ذ and ↓ مُتَفَصِّدٌ Flowing; (M, K;) running: (K:) [or flowing in small quantity: see 7.]

1 فَصَعَ ذ , aor. فَصَعَ , (Lth, O, K,) inf. n. فَصْعٌ, (Lth, S, O,) He squeezed, or pressed, a fresh ripe date, (Lth, S, O, K,) with his two fingers [or his thumb and a finger ], (Lth, O,) so that it should become divested of its skin; (Lth, S, O;) and in like manner, a fig: (Lth, O:) or he made it (i. e. a fresh ripe date) to come forth from its skin, (A'Obeyd, O,) [to which SM adds, as from A' Obeyd,] in order that it might ripen quickly. (TA.) The act thus explained is forbidden in a trad.; [but I have not found for what reason.] (S, O.) ― -b2- And He rubbed a thing with his two fingers, (in the K, erroneously, with his finger, TA,) in order that it might become soft, and open so as to disclose what was in it. (IDrd, O, K, TA.) ― -b3- And He pulled or stripped, or put off, [a garment or the like]. (O, TA.) You say, فَصَعَ عِمَامَتَهُ (O, K,) عَنْ رَأْسِهِ (K) He removed, or took off, his turban from his head. (O, K.) ― -b4- Said of a boy [not yet circumcised], He withdrew his prepuce from his glans; and so ↓ افتصع. (S, O, K.) ― -b5- فَصَعَتْ said of a mare; She disclosed and concealed alternately her vulva on the occasion of staling. (Ibn-' Abbád, O, K.) ― -b6- فَصَعَ لِى بِكَذَا, (K,) inf. n. فَصْعٌ, (TA,) He gave to me such a thing: (K:) [or] لِى بِحَقِّى ↓ فصّع, inf. n. تَفْصِيعٌ, he gave to me my right, or due: (Ibn-' Abbád, O:) and فَصَعَ لَهُ بِا@لْمَالِ he gave to him the property; as also ↓ فصّع. (K.)

2 فَصَّعْتُهُ مِنْ كَذَا ذ , inf. n. تَفْصِيعٌ, I made it to go, or come, forth from such a thing. (IAar, S, L, TA.) ― -b2- See also 1, last sentence, in two places. ― -b3- Accord. to Lth, فصّع, inf. n. as above, is also used in relation to a stink, and the ordure of a child, and a noiseless emission of wind from the anus: (O:) [or] it means He emitted wind from the anus with a sound: or without a sound. (K.)

7 انفصع ذ It went, or came, forth from a thing; or was made to do so; quasi-pass. of فَصَّعْتُهُ مِنْ كَذَا (S.)

8 اِفْتَصَعْتُ مِنْهُ حَقِّى ذ I took from him my right, or due, (O, K, *) all of it, (K,) by force, (O, K,) not leaving of it anything: (O:) or I took from him my right, or due, all of it, on the spot. (S, O.) ― -b2- See also 1, latter half.

فُصْعَةٌ ذ The prepuce of a boy, (IDrd, T, O, K, TA,) when it is wide, so that the glans protrudes from it, (IDrd, O, K, TA,) or when he withdraws it from over the glans, before he is circumcised. (T, TA.)

فَصْعَانُ ذ Having the head always uncovered, by reason of heat and inflammation. (IAar, O, K.)

أَفْصَعُ ذ A boy having the prepuce appearing (S, O, K) withdrawn from the glans. (S, O.) -A2- And الفَصْعَاآءُ [fem. of الأَفْصَعُ] signifies الفَأْرَةُ [app. as n. un., or fem., of الفَأْرُ q. v.; but it may here have some other of the meanings expl. in art. فأر]. (IAar, K.)

1 فَصَلَ ذ , (S, M, O, Msb, K,) aor. فَصِلَ , inf. n. فَصْلٌ, (M, Msb, K,) He separated, or divided, (S, O, Msb, K,) and put apart, (Msb,) a thing, (S, O, Msb, *) عَنْ غَيْرِهِ [ from another thing ], (Msb,) and بَعْضَهُ مِنْ بَعْضٍ [or عَنْ بَعْضٍ i. e. part thereof from part ]. (M and TA in art. ميز.) And (K,) He made a separation, or partition, (M, K, TA,) بَيْنَهُمَا (M, TA *) i. e. between them two, meaning, two things, making it known that the former had come to an end: so says Er-Rághib: (TA:) and فَصَلَ الحَدُّ بَيْنَ الأَرْضَيْنِ, [aor. and] inf. n. as above, The limit, or boundary, made, or formed, a separation between the two lands: (Msb:) and فَصَلْتُ بَيْنَ القَوْمِ I made a division, or separation, between, or among, the people, or party. (O.) ― -b2- [Hence,] فَصَلَ الرّضِيعَ عَنْ أُمِّهِ, (S, Mgh, O,) or المَوْلُودَ (M, K) عَنِ الرَّضَاعِ, (M,) aor. as above, (M, K,) inf. n. فِصَالٌ, (S, O,) or فَصْلٌ, and the former is a simple subst., (M, K,) or both, (Mgh,) He weaned [ the suckling from his mother, or the young infant from sucking the breast ]; (S, M, Mgh, O, K;) as also ↓ افتصلهُ: (S, M, O:) or فَصَلَتِ المَرْأَةُ رَضِيعَهَا, inf. n. فَصْلٌ, and فِصَالٌ is the subst., the woman weaned her suckling. (Msb.) ― -b3- Hence also, i. e. from فَصَلَ as first expl. above, فَصْلُ الخُصُومَاتِ The deciding of litigations, altercations, or disputes: like فَصْلُ الخِطَابِ: (Msb:) or this latter means distinct, or plain speech; which he to whom it is addressed distinctly, or plainly, understands; which is not confused, or dubious, to him: (Ksh in explanation of it in the Kur xxxviii. 19, and Mgh:) or such as decides, or distinguishes, between what is true and what is false, (Ksh ibid., Mgh, O, K,) and what is sound and what is corrupt, (Ksh, Mgh,) and what is correct and what is erroneous: (Ksh:) or such as decides the judgment, or judicial sentence: (Er-Rághib, TA:) or the evidence, or proof, that is obligatory [as a condition of his justification] upon the claimant, or plaintiff, and the oath that is obligatory [in like manner] upon him against whom the claim, or plaint, is urged; (Ksh, O, K; [an explanation of which a part is dropped in the CK;]) thus accord. to 'Alee: (Ksh:) or the [ using of the ] phrase أَمَّا بَعْدُ. (Ksh, O, K. [Respecting this phrase, and for other explanations, see 3 in art خطب.]) كَلِمَةُ الفَصْلِ in the Kur xlii. 20 means The sentence of God's deciding between mankind on the day of resurrection, (O,) which is called يَوْمُ الفَصْلِ. (TA.) And الفَصْلُ [alone] means The deciding judicially between what is true and what is false; (M, O, K;) and, (O, K,) sometimes, (O,) so ↓ الفَيْصَلُ; (S, O, K;) or this latter is [a simple subst, i. e.,] a name for such decision; (TA;) and is also an epithet [expl. below]. (M, O, K.) هٰذَا يَوْمُ ا@لدِّينِ هٰذَا يَوْمُ ا@لْفَصْلِ, in the Kur xxxvii. 20 and 21, means [ This is the day of requital: ] this is the day wherein a decision, or a distinction, shall be made (يُفْصَلُ فِيهِ) between the doer of good and the doer of evil, and every one shall be requited for his work and with that wherewith God will favour his servant the Muslim. (M.) And اـِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ا@لْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ, in the Kur xxxii. 25, means [ Verily thy Lord ] He shall decide [ between them ], and distinguish what is true from what is false, [ on the day of resurrection, ] by distinguishing the speaker of what is true from the speaker of what is false, in respect of that wherein they used to disagree, of what concerned religion. (Bd.) And one says also فَصَلَ الحُكْمَ [He decided the judgment, or judicial sentence ]. (M.) فَصَلَ النَّظْمَ, in the K, is a mistake: see 2. (TA.) -A2- فَصَلَ مِنَ النَّاحِيَةِ, (S, O,) or مِنْ البَلَدِ (K,) or عَنْ بَلَدِكَذَا, aor. فَصُلَ , (M,) inf. n. فُصُولٌ, (M, K,) He went forth [ from the part of the country, or from the town or country, or from such a town or country ]. (S, O, K.) And فَصَلَ العَسْكَرُ عَنِ البَلَدِ [ The army went forth from the town or country ]: whence the saying of the Prophet respecting Ibn-Rawáhah, كَانَ أَوَّلَنَا فُصُولًا وَاآخِرُنَاقُفُولًا i. e. He was the first of us in going away (↓ اِنْفِصَالًا) from his house and his family and the last of us in returning to [it and] them. (Mgh.) And فَصَلَ فُلَانٌ مِنْ عِنْدِى, inf. n. فُصُولٌ, Such a one went forth [ from my presence or vicinage, or from me ]. (TA.) And فَصَلَ مِنِّى كِتَابُ اـِلَيْهِ [ A letter ] passed from me to him. (TA.) Thus the verb is intrans, as well as trans.; its inf. n. when it is trans, being فَصْلٌ; when intrans., فُصُولٌ. (TA.) ― -b2- And فَصَلَ الكَرْمُ The vine put forth small grapes, resembling lentils or a grain similar thereto. (M, K.)

2 فصّل النَّظْمَ ذ , (M, TA,) thus correctly, with teshdeed, bat in the K فَصَلَ, like نَصَرَ, (TA,) [inf. n. تَفْصِيلٌ,] He put between every two of the strung beads [or pearls ] a bead such as is termed فَاصِلَةٌ [q. v., or what is described voce مُفَصّلٌ as an epithet applied to a necklace]. (M, K, TA.) ― -b2- And فصّلتُ الشّىْءَ inf. n. تَفْصِيلٌ, I made the thing to consist of distinct portions or sections. (Msb.) ― -b3- And فصّل الشّاةَ, (inf. n. as above, TA.) He (a butcher) divided the sheep, or goal, into limbs, or members. (S, O, TA.) ― -b4- [Hence فصّل means also He cut a piece of cloth for a garment: and he cut out a garment: ― -b5- whence تَفْصِيلٌ means The cut of a garment (See also De Sacy's Chrest. Ar., see. ed., i. 86-7.)] ― -b6- And [hence, likewise,] تَفْصِيلٌ also signifies [The dissecting, or analyzing, of speech, or language: the explaining distinctly, or in detail: and] the making distinct, clear, plain, manifest, or perspicuous; i. q. تَبْيِينٌ. (S, O, K.) فَصَّلْنَاهُ in the Kur vii. 50 [referring to the book of the Kur an] means بيّنَّاهُ [ Which we have made distinct, &c.]: or, as some say, whereof we have divided the verses by means of the فَوَاصِل [pl. of فَاصِلةٌ, q. v.]. (TA.)

3 فَاْصَلَ فاصل شَرِيكَهُ, (S, K, TA,) inf. n. مُفَاصَلَةٌ, (TA,) He separated himself from his partner, with the latter's concurrence; syn. بَايَنَهُ, (K, TA,) and فَارَزَهُ. (S and O and K in art. فرز.)

7 انفصل ذ It became separated, or divided, (S, M, O, Msb, K,) and put apart (Msb.) ― -b2- [And He went forth, or away; like the intrans. فَصَلَ.] See 1, near the end.

8 اـِفْتَصَلَ see 1, former half. ― -b2- افتصل النَّخْلَةَ عَنْ مَوْضِعِهَا He transplanted the palm-tree. (AHn, M, K.) A man of Hejer [which is famous for its dates] said that the best of palm-trees is that of which the young one has been removed from its place of growth, which young one is called ↓ فَصْلَةٌ. (TA.)

فَصْلٌ ذ inf. n. of the trans. v. فَصَلَ [q. v. passim]. (M, Msb, K, TA.) [As a simple subst., it has various significations here following: and is] sing. of فُصُولٌ. (S, O.) ― -b2- A separation, division, or partition, between two things. (M, K.) ― -b3- The place of the مَفْصِل [i. e. joint, or articulation, and therefore of the division, of two bones ] of the body: between every one such and another [that is the next to it] is a وِصْل [or limb, in the CK, erroneously, وَصْل]. (Lth, O, K.) See also مَفْصِلٌ. ― -b4- As used by the Basrees, [in grammar,] it is [ A disconnective ] like عِمَادٌ as used by the Koofees: (O, K:) thus in the saying in the Kur [viii. 32], اـنْ كَانَ هٰذَا هُوَ ا@لْحَقَّ مِنْ عِنْدِكَ [lit. If this, it, be the truth from Thee ], هو is termed فصل and عماد, [more commonly the former,] and الحقّ is in the accus. case as being the predicate of كان. (O.) ― -b5- Also sing. of فُصُول in the phrase فُصُولُ السَّنَةِ [ The four divisions of the year: namely autumn, winter, spring, and summer ], expl. in art. زمن. (Msb: see زَمَنٌ.) ― -b6- And A division, or section, of a باب [or chapter ]; as being divided from others, or as forming a division between itself and others, so that it has the meaning of the measure مَفْعُولٌ or that of the measure فَاعِلٌ. (MF, TA.) ― -b7- And The contr. of أَصْلٌ [as denoting relationship]: there are أُصُول of relationship and فُصُول thereof; [the former meaning the stocks and] the latter meaning the branches. (Msb. [See also other explanations of فَصْلٌ as opposed to أصْلٌ under the latter of these words ;) -A2- [It is also used as an epithet;] One says فَصْلٌ قَوْلٌ A true say or saying: (M, K;) not false: thus in the Kur [lxxxvi. 15]: (M.) or فَصْلٌ The final character is unclear in the original text. there means distinguishing between what is true and what is false: and relates to the Kur án [itself]. (Ksh, Bd, Jel.) And it is said of the speech of the Prophet that it was فَصَلٌ لَانَزْرٌ وَلَا هَذَرٌ, (O, TA, but in the latter هَذْرٌ [to assimilate it in form to نَزْرٌ],) meaning Distinct, (O, TA,) clear, or plain, distinguishing between what is true and what is false; (TA;) not little are much. (O.) -A3- And A general طَاعُون [i. e. plague or pestilence ] (TA.)

فَصْلَةٌ ذ A transplanted palm-tree; (AHn, M, K;) a young palm-tree removed from its place of growth [meaning from its mother-tree ]: pl. فَصَلَاتٌ. (TA.) See 8.

فِصَالٌ ذ an inf. n., (S, Mgh, O,) or a simple subst., (M, Msb, K,) The weaning of a sucking infant. (S, M, Mgh, O, Msb, K.) It is said in the Kur [xlvi. 14], وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا, (O, TA,) meaning And the period of the bearing of him in the womb and thenceforward to the end of the time of the weaning of him is thirty months. (TA.) And one says, هٰذَا زَمَنُ فِصَالِهِ This is the time of the weaning of him. (Msb.)

فصِيلٌ ذ A young camel when weaned from his mother: (S, M, Mgh, * O, K, TA:) and some times such a young one of the bovine kind: (TA:) [and by a proleptic application,] a young camel [in a general sense], because he is, or will be, weaned from his mother: (Msb:) [in the T, voce حُوَارٌ, and in other lexicons &c., it is applied to a young, newly-born, camel: and in the L, voce سُخْدٌ, to a fœtus in a she-camel's belly: see an ex. of its meaning a young sucking camel (one of many such exs.) in the first paragraph of art. رجل; and a strange similar usage of the first of the following pls. in a verse cited voce خَسْفٌ:] the pl. is فُصْلَانٌ, (Sb, S, M, Mgh, O, Msb, K,) agreeably with rule, (Sb, M,) and فِصْلَانٌ, (Sb, Fr, M, Msb, K,) formed by likening the sing. to غُرَابٌ, of which غِرْبَانٌ is a pl., (Sb, M,) and فِصَالٌ, (Sb, S, M, Msb, K,) as though it were an epithet, (Sb, M, Msb,) like كَرِيمٌ, of which كِرَامٌ, is a pl.: (Msb:) and the female is termed فَصِيلَةٌ. (M, K.) ― -b2- Also A حَائِط [or wall of enclosure ], (M, O, K,) having little height, (O, K,) before, or in front of, a fortress; (M, K;) or (K) before, or in front of, the [ main ] wall of a city or town. (O, K.) One says, وَثَّقُوا سُورَ المَدِينَةِ بِكِبَاشٍ وَفَصِيلٍ [ They strengthened the wall of the city by means of buttresses and a low wall in front of it ]. (TA.) ― -b3- And A piece of stone; of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (TA.)

فَصِيلَةٌ ذ A piece of the flesh of the فَخِذ [or thigh ]: (Hr, IAth, O, K, TA:) or, accord. to Th, (O, in the K “ and ”) a piece of the limbs, or members, of the body. (O, K, TA.) ― -b2- And A man's nearer, or nearest, رَهْط (S, M, O, K) and عَشِيرَة (M, K) [i. e. kinsfolk, or sub-tribe, &c.]: or [ some ] of the nearest of the عَشِيرَة of a man: from the first of the significations mentioned in this paragraph: (IAth, TA:) it signifies less than the فَخِذ: (Mgh, Msb:) or less than the قَبِيلَة: (TA:) [see شَعْبٌ in two places:] or the nearest to him of the اآبَاآء [meaning male ancestors and including paternal uncles ] of a man: (Th, M, K, TA:) [or any one of such persons; for] El-'Abbás [one of Mohammad's paternal uncles] was called فَصِيلَةُ النَّبِيِّ: the term is like the مَفْصِل in relation to the human foot. (TA.) جَاؤُوا بِفَصِيلَتِهِمْ means They came, all of them, or all together. (S, O.)

فَصَّالٌ ذ and epithet applied to a man, (O,) Who praises men much in order that they may bestow upon him: an adventitious, not indigenous, word: (O, K:) [and] loquacious in every place. (MA.)

فَاصِلٌ ذ [as an act. part. n.] Separating; dividing; or making a separation, or partition. (Msb.) ― -b2- It is said in a trad., مَنْ أَنْفَقَ نَفَقَةً فَاصِلَةً فِى سَبِيل ا@للّٰهِ فَهِىَ بِسَبْعِمِائَة ضِعَفٍ, (S, * O, K, *) meaning [ Whoso expends expense ] such as distinguishes between his belief and his unbelief [i. e. such as distinguishes him as a believer, it shall be rewarded with seven hundred fold ]: (S, O, K, TA:) or, as some say, such as he cuts off from his property. (TA.) And one says كَلَامٌ فَاصِلٌ (K and TA in art. فرز) and ↓ فَيْصَلٌ (A ibid.) i. q. فَارِزٌ (O and K, and TA ibid.) i. e. Discriminating language. (TA ibid.) And حُكْمٌ فَاصِلٌ and ↓ فَيْصَلٌ [ A judgment, or judicial sentence, that is decisive, and therefore meaning,] that has effect; and in like manner, ↓ حُكُومَةٌ فَيْصَلٌ: and ↓ طَعْنَةٌ فَيْصَلٌ [ An act of piercing or thrusting with a spear or the like] that decides between the two antagonists. (M, K, TA.) As an epithet applied to God, الفَاصِلُ means The Decider between the خَلْق [i. e. the human race, or these and other created beings, ] on the day of resurrection. (Zj, TA.)

فَيْصَلٌ ذ : see 1, near the middle. It also signifies A cut, or severance, (O, TA,) such as is complete, (TA,) between two persons. (O, TA.) ― -b2- And it is also an epithet: see فَاصِلٌ, in four places. ― -b3- And [hence] it signifies (assumed tropical:) A judge, one who decides judicially, an arbiter, or arbitrator; (S, O, K;) and so ↓ فَيْصَلِىٌّ: (Ibn-'Abbád, O, K:) in the Expos. of the “ Miftáh ” [of Es-Sekkákee] by the seyyid [El-Jurjánee] it is implied that it is in this sense a tropical intensive appellation. (TA.)

فَاصِلَةٌ ذ A bead [or a bead of gold or a gem ] that forms a separation, or division, between the pair of [ other ] beads [i. e. between every two other beads ] in a string thereof. (M, K. [See also مُفَصَّلٌ.]) ― -b2- And [hence] فَوَاصِلُ, of which it is the sing., (assumed tropical:) The final words of the verses of the Kur-án, (O, K,) and of the clauses of rhyming prose [in general], (Msb and K and TA in art. سجع,) that are like the rhymes of verses; (O and K in the present art., and Msb and TA in art. سجع;) and [the final words ] of verses. (TA in art. سجع.)

فَيْصَلِىٌّ ذ : see فَيْصَلٌ.

مَفْصِلٌ ذ Any place of meeting [or juncture, as being a place of separation, ] of two bones of the body and limbs or members; as also ↓ فَصْلٌ: (M, K:) a single one of the مَفَاصِل of the limbs or members: (S, O, Msb, K:) [ a joint such as the elbow and knee and knuckle: and sometimes a joint as meaning a bone having an articulation at each end, or at one end, together with the flesh that is upon it: ] in a trad. in which it is said that the mulct for any مَفْصِل of a human being is the third of the mulct for the [whole] finger, it means the مَفْصِل of any of the fingers or toes; i. e. the portion between any أَنْمَلَتَانِ [here meaning two knuckles; but this is a loose and an imperfect explanation; for to it should be added, and also the ungual portion, or portion in which is the nail; for the word is here applied to denote any of the phalanges with the flesh that is upon it: in the T &c., in art. نمل, one of the explanations of الأَنْمَلَةُ is “ the مَفْصِل in which is the nail ”]. (TA.) ― -b2- And [hence] one says, يَأْتِيكَ بِالأَمْرِ مِنْ مَفْصِلِهِ (assumed tropical:) [ He will tell thee the thing, or affair, tracing it from the point on which it turns, or hinges; (like as one says, مِنْ فَصِّهِ, q. v.;) or], from its utmost point or particular, i. e., مُنْتَهَاهُ. (Msb.) [This saying may be originally a hemistich, thus: وَيَأْتِيكَ بِالأَمْرِ مِنْ مَفْصِلِهْ like the similar saying ending with فَصِّهِ.] ― -b3- In the following saying of Aboo-Dhu-eyb, [the former half of which I give from art. طفل in the S, the latter half only being cited in the present art. in the S and M and O,] وَاـِنَّ حَدِيثًا مِنْكِ لَوْ تَبْذُلِينَهُ جَنَى النَّحْلِ فِى أَلْبَانِ عُوذٍ مَطَافِلِ مَطَافِيلَ أَبْكَارٍ حَدِيثٍ نِتَاجُهَا تُشَابُ بِمَاآءٍ مِثْلِ مَاآءِ المَفَاصِلِ [ And verily discourse from thee, if thou wouldst bestow it, would be (like) gathered honey of bees in the milk (lit. milks ) of camels such as have recently brought forth, having young ones with them, such as have young ones with them [and] that have brought forth but once, whose bringing forth has been recent, such milk being mixed with water like the water of the مفاصل], المَفَاصِل (which is pl. of مَفْصِلٌ, S, O) signifies (accord. to As, S, O) the place of separation (↓ مُنْفَصَل) of the mountain from the tract of sand, these two having between them crushed and small pebbles, so that the water thereof is clear, (S, M, O,) and glistens, (وَيَبْرُقُ, S, O,) or and is shallow; (وَيَرِقُّ;) the poet meaning to describe the clearness of the water because of its descending from the mountain and not passing by dust nor earth: (M:) or it signifies hard stones (M, K) compactly disposed, or heaped up: (M, K: in the former, مُتَرَاصِفَة: in the latter, مُتَرَاكِمَة:) and (M, K) it is said to signify (M) what is between two mountains, (M, K,) consisting of sand and crushed pebbles, the water whereof is clear: (K:) or, accord. to AO, the water-courses of a valley: (O:) accord. to Abu-l-'Omeythil, the clefts in mountains, from which water flows; and only said of what are between two mountains: in the T, the مَفْصِل is said to be any place, in a mountain, upon which the sun does not rise: (TA:) and it is said that مَاآءُ المَفَاصِلِ means what flows from between the two joints (مِنْ بَيْنِ المَفْصِلَيْنِ) when one of them is cut from the other; like clear water; and the sing. is مَفْصِلٌ: (M:) AA says that the مفاصل in the verse are the مفاصل of the bones; and that it likens that water to the ماآء of the flesh: (O, TA:) and IAar says the like thereof. (TA.)