فتل فتن فتو


1فَتَنَهُ

, (T, Ṣ, M, &c.,) aor. فَتِنَ, (M,) inf. n. فَتْنٌ, (Ṣ, M, Ḳ,) [and quasi-inf. n., in this and other senses, فِتْنَةٌ,] He burned it (T, * Ṣ, * M, Ḳ *) in the fire. (M.) Hence, [in the Ḳur li. 13,] يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ (T, * Ṣ, M, Ḳ *) 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, Ṣ, M, Ḳ) with the fire [of Hell]. (T.) And [in the Ḳur lxxxv. 10,] إِنَّ ٱلَّذِينَ فَتَنُوا ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ Verily they who burned the believing men and the believing women (T, Ṣ *) 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.)
And He melted it with fire, (T,) or put it into the fire, (Ṣ, Mṣb,) namely, gold, (T, Ṣ, Mṣb,) and silver, in order to separate, or distinguish, (T, Mṣb,) the bad from the good, (T,) or the good from the bad, (Mṣb,) or to see what was its [degree of] goodness. (Ṣ.)
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 Ḳur iv. 102,] إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ ٱلَّذِينَ 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.])
[Hence also,] one says, فَتَنَهُ, aor. فَتِنَ, (Ḳ, TA,) inf. n. فَتْنٌ, (TA,) He, or it, caused him to fall into الفِتْنَة; (Ḳ, 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; (Ḳ, TA;) but this, of which the inf. n. is تَفْتِينٌ, has an intensive signification; (Ṣ;) and أَفْتَنَهُ; (Ḳ, TA;) which last is rare, or rather, accord. to Aṣ, [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.: (Ṣ, Ḳ, TA:) you say also, فَتَنَ, (AZ, T, Ṣ, Ḳ, TA,) aor. فَتِنَ, (AZ, T, Ḳ,) inf. n. فُتُونٌ, (AZ, T, Ṣ, TA,) He fell into فِتْنَة [i. e. trial, or affliction, &c.]; (AZ, T, Ḳ;) as also اِفْتَتَنَ: (Ḳ:) or the former signifies he shifted from a good, to an evil, state or condition: or, accord. to En-Naḍr, 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, (Ṣ, 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: (Ṣ:) 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 Ḳur [xx. 41], وَفَتَنَّاكَ فُتُونًا (Ṣ) 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: (Bḍ:) 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. فَتِنَ, [inf. n. فَتْنٌ,] signifies He tried, or tested, him; whence, in the Ḳur ix. 127, يُفْتَنُونَ means They 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 Ḳur [lvii. 13], means Ye caused yourselves to fall into trial and punishment. (TA.) And وَهُمْ لَا يُفْتَنُونَ, in the Ḳur 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.]
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 Ḳur [xvii. 75], وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ ٱلَّذِى 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. فَتِنَ, 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. (Mṣb.) And فَتَنَهُ, aor, فَتِنَ, inf. n. فَتْنٌ and فُتُونٌ, (M, Ḳ,) He, or it induced in him admiration, or pleasure; (M, * Ḳ, * TA;) as also أَفْتَنَهُ [respecting which see what here follows]: (M, Ḳ:) and one says, of a woman, فَتَنَتْهُ, (T, Ṣ,) 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 Ṣ, in one of my copies بَلَّهَتْهُ,] and [so affected him that] he loved her; (Ṣ;) as also أَفْتَنَتْهُ; (T, Ṣ;) the former of the dial. of El-Ḥijáz, and the latter of the dial. of Nejd; (T, Ṣ; *) but افتنتهُ, (T, Ṣ,) or افتنهُ, (M,) was disallowed by Aṣ, (T, Ṣ, 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 بٱلْمَرْأَةِ and اُفْتُتِنَ [both meaning He was enamoured by the woman]. (T.)
And one says also, of a man, فَتَنَ, aor. فَتِنَ, 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, Ḳ, TA) with women or the women; as also فُتِنَ إِلَيْهِنَّ. (M, Ḳ, TA.)

3مُفَاتَنَةٌ

[The occasioning فِتْنَة (meaning conflict, or discord, or the like,) with another]. (TA in art. عرم: see 3 in that art.)

5بَنُو ثَقِيفٍ يَتَفَتَّنُونَ أَبَدًا

means يَتَحَارَبُونَ [i. e. The sons of Thakeef (the tribe so called) contend in war, one with another, ever].
تَفَتَّنَنِى: see 5 in art. عجب, where it is said to be syn. with تَصَبَّانِى.

فَتْنٌ

A sort, or species; and a state, or condition; syn. ضَرْبٌ, (T, M, Ḳ,) and فَنٌّ, (T, Ḳ,) and لَوْنٌ, (M, Ḳ,) and حَالٌ. (T, Ḳ.) Hence the saying of ʼAmr 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 Ḳ;) thus as related by some: but as related by Aboo-Sa'eed [As], he said فَنَّانِ, i. e. ضَرْبَانِ: and as related by Aboo- ʼAmr 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.)
And الفَتْنَانِ, (Ḳ, 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: (Ḳ, TA:) because they are two states, or conditions, and two sorts. (TA.)

فِتْنٌ

: see the next preceding paragraph.

فِتْنَةٌ

A burning with fire. (T.)
And The melting of gold and of silver (Ḳ, TA) in order to separate, or distinguish, the bad from the good. (TA.)
And [hence, or] from فَتَنَ signifying “ he melted, ” (T,) or from that verb as signifying “ he put into the fire, “ (Mṣb,) gold, and silver, “ for that purpose, ” (T, Mṣb,) it signifies A trial, or probation; (IAạr, T, Ṣ, M, Ḳ, TA;) and affliction, distress, or hardship; (TA;) and [particularly] an affliction whereby one is tried, proved, or tested: (IAạr, T, Ṣ, Ḳ, 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 Ḳur 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, (Ṣ, M, Ḳ,) meaning a trial: (Ḳ:) the pl. of فِتْنَةٌ is فِتَنٌ. (Mṣb.) It proceeds from God and from man: (Er-Rághib, TA:) [there are many instances of its proceeding from God in the Ḳur; 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, Ḳ.) 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. (IAạr, T, Ḳ.) A misleading; or causing to err, or go astray: (T, Ḳ:) [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, Ḳ, 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, Ḳ;) as in the saying لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ ٱلظَّالِمِينَ [in the Ḳur 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, Ḳ;) and so فُتُونٌ and مَفْتُونٌ. (T.) And Error; or deviation from the right way. (M, Ḳ.) And Infidelity; or unbelief: (T, M, Ḳ:) thus in the saying, [in the Ḳur ii. 187,] وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ [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, Ḳ.) And Disgrace, shame, or ignominy. (M, Ḳ.) 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.]
[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, Ḳ:) 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. (Ṣ.)
[Hence,] Black stones; as though burnt with fire. (T.) And A [stony tract such as is called] حَرَّة, (Ṣ,) or like a حَرَّة, (Sh, T,) as though the stones thereof were burnt: (Sh, T, Ṣ:) or a black حَرَّة: (Ḳ:) or a حَرَّة wholly covered by black stones, as though they were burnt: (M:) pl. فُتُنٌ: (Sh, T, M, Ḳ:) 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.)
In the dial. of El-Yemen it signifies Short; and small. (TA.)

فَتِينَةٌ

: see the next preceding paragraph.

فَتَّانٌ

is an intensive epithet. (TA.)
And signifies A goldsmith or silversmith: (Ṣ, Ḳ, TA:) because of his melting the gold and the silver in the fire. (TA.)
And الفَتَّانَةُ signifies [The touch-stone; i. e.] the stone with which gold and silver are tried, or tested. (KT.)
And the former, A man who tries, or tempts, much. (TA.) And الفَتَّانُ, The devil; (T, Ṣ, Ḳ;) who tries, or tempts, men, by his deceit, and his embellishing acts of disobedience; (T;) as also الفَاتِنُ; (M, Ḳ;) [each] an epithet in which the quality of a subst. predominates: (M:) pl. of the former فُتَّانٌ. (T, Ṣ.) And الفَتَّانَتَانِ, The dirhem and the deenár; (Ḳ, TA;) as though they tried, or tempted, men. (TA.) And likewise, (Ḳ,) or فَتَّانَا القَبْرِ, (M,) [The two angels] Munkar and Nekeer [who are said to examine and question the dead in the graves]. (M, Ḳ.)
And A thief, or robber, (T. Ḳ,) 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, Ṣ, M,) from the truth: (Ṣ:) hence the saying in the Ḳur [xxxvii. 162], مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ, (T, Ṣ, * 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- Ḥijáz say مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ; and the people of Nejd, بِمُفْتِنِينَ, from أَفْتَنْتُ. (Ṣ.)
See also فَتَّانٌ.
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.]. (Ṣ, * TA.)

فَيْتَنٌ

A carpenter. (Ḳ.)

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.].
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. (Ṣ.)
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: (Ṣ:) or caused to fall into الفِتْنَة; (Ḳ, TA;) i. e. trial; and affliction, distress, or hardship; (TA;) as also مُفْتَنٌ. (Ḳ, TA.) And [particularly] Afflicted with madness, insanity, or diabolical possession. (T, Ḳ. *) [See also what here follows.]
It is also syn. with فِتْنَةٌ; (T, Ṣ, M, Ḳ;) and, thus used, it is an inf. n., like مَعْقُولٌ &c. (T, Ṣ, M.) See فِتْنَةٌ, former half: and again, in the latter half. Hence, (T, M,) as some explain it, (M,) بِأَيِّكُمُ ٱلْمَفْتُونُ, [in the Ḳur 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 ٱلْمَفْتُونُ [Which of you is the afflicted with madness]; (T, M;) but Zj disallowed this: (T:) J says, [in the Ṣ,] that the ب is redundant, as in كَفَى بِٱللّٰهِ شَهِيدًا, in the Ḳur [xiii. last verse, &c.], and [thus in copies of the Ṣ, app. a mistake for “ or ”] المفتون means الفِتْنَةُ, and is an inf. n. [&c.]: IB says, [in remarking upon this passage of the Ṣ,] 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.)