فتن

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Form 1فَتَنَهُ6 senses · 1 main

muḍāriʿـِيَفْعِلُmaṣdarفَتْنٌ فُتُونٌ

Core sense — he burned it in the fire; he tried, or tested, him; he tempted himgenerated

1.1the day when they shall be burned with the fire [of Hell]—يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ

He burned it in the fire.; and, in this and other senses, the quasi-maṣdar فِتْنَةٌ.

Two readings, يَوْمُ and يَوْمَ, the latter of them the more common; so either "the day" or "on the day".

those who burned the believing men and the believing women in the fire kindled in the trench, or pit—إِنَّ ٱلَّذِينَ فَتَنُوا ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ

They threw them into it. This is said to be the primary meaning of the verb.

Qur’ān 51:13 matched to Lane’s own quotation of it Lane cites “Kur li. 13”

Qur’ān 85:10 matched to Lane’s own quotation of it Lane cites “Kur lxxxv. 10”

Qur’ān 51:13 Lane quotes this verse

يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ

(It will be) a Day when they will be tried (and tested) over the Fire!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.1

He melted it with fire, or put it into the fire — namely gold, or silver — in order to separate the bad from the good, or the good from the bad, or to see how good it was.

1.1.2the causing a man to enter into fire, and into a state of punishment, or affliction—الفَتْنُ

[if you fear that those who have disbelieved] may slay you—إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوا

This is Er-Rāghib's account; the entering into the fire is apparently by way of trial, or probation.

The verb is also used of slaying another.

In the Chapter of Yoonus [10:83], أَنْ يَفْتِنَهُمْ means ان يَقْتُلَهُمْ.

Qur’ān 4:101 matched to Lane’s own quotation of it Lane cites “Kur iv. 102”

Qur’ān 4:101 Lane quotes this verse

وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَـٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا

When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.3he, or it, caused him to fall into trial, or affliction—فَتَنَهُ

الفِتْنَة here means trial; and affliction, distress, or hardship — generally an affliction by which some good or evil quality is put to the test.

Also اِفْتَتَنَهُ and فتّنهُ, but this last, whose maṣdar is تَفْتِينٌ, has an intensive meaning; and أَفْتَنَهُ, which is rare, or rather, according to As, not allowable.

he fell into trial, or affliction—فَتَنَ

The first of these verbs is both transitive and intransitive.

فِتْنَة here means trial, or affliction, and the like.

Also اِفْتَتَنَ; or the first of the two means he shifted from a good state or condition to an evil one.

According to En-Nadr one says اِفْتَتَنَ and اُفْتُتِنَ, both with the same meaning, and this is correct; but فَتَنَ as quasi-passive of فَتَنْتُهُ is of weak authority.

he was smitten by a trial, so that his wealth, or his intellect, departed—اُفْتُتِنَ

Said of a man; and اِفْتَتَنَ and فُتِنَ mean the same, according to AZ. Here فِتْنَة is a trial, or the like. It means also: he was tried, or tested.

AZ also says that of a man one says أُفْتِنَ [if this is not a miswriting for اُفْتُتِنَ], with damm, meaning فُتِنَ; and فَتَنَهُ has فُتُونٌ as a maṣdar as well.

and we tried you with a [severe] trying—وَفَتَنَّاكَ فُتُونًا

In the Kur 20:41. Or the noun here is the plural of فَتْنٌ, or of فِتْنَةٌ with the ة disregarded, like حُجُوزٌ and بُدُورٌ, which are said to be plurals of حُجْزَةٌ and بَدْرَةٌ; the meaning then being: we tried you with several sorts of trying. Or, as some say: and we purified you with a thorough purifying, like the purifying of gold, or silver, by fire.

he tried, or tested, him—فَتَنَهُ

they are tried, or tested—يُفْتَنُونَ

you caused yourselves to fall into trial and punishment—فَتَنْتُمْ أَنْفُسَكُمْ

while they are not tried in their persons and their possessions—وَهُمْ لَا يُفْتَنُونَ

you shall be tried in the graves—إِنَّكُمْ تُفْتَنُونَ فِى القُبُورِ

In the Kur 9:127: that is, by being summoned to war against unbelievers or the like; or, as some say, by the infliction of punishment or of some evil thing.

In the Kur 57:13.

In the Kur 29:1: so that the one who has true faith may be known from others by his patient endurance of trial.

In a tradition: by the questioning of the two angels Munkar and Nekeer.

[See also مَفْتُونٌ, which is said to be a maṣdar, and to mean the same as فِتْنَةٌ in the sense of خِبْرَةٌ, or as فُتُونٌ (mentioned above as a maṣdar of the intransitive verb فَتَنَ) in the sense of جُنُونٌ, as well as being an ism mafʿūl.]

Qur’ān 9:126 approximate — somewhere between 9:122 and 9:129 Lane cites “Kur ix. 127”

Lane cites “Kur xxix. 1” — Flügel numbering, not yet mapped

Qur’ān 9:126 the verse Lane’s citation points to, and it uses this root

أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ

See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.4he made him (a man) turn from the state in which he was, or from the right course—فَتَنَهٌ

or perhaps فُتُونٌ.

[and they were near to] their making you turn [from what we had revealed to you]—وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ ٱلَّذِى أَوْحَيْنَا إِلَيْكَ

In the Kur 17:75; so this saying has been explained. The verb may often be well rendered: he, or it, seduced him, or tempted him — which agrees with what precedes and what follows, and with the explanations of its ism fāʿil and of فِتْنَةٌ.

wealth, or property, inclined, or attracted, men to it—فَتَنَ المَالُ النَّاسَ

or perhaps فَتْنٌ.

he declined, or was made to decline, from the right way in his religion—فُتِنَ فِى دِينِهِ

اُفْتُتِنَ likewise, both in the passive form.

he, or it, induced in him admiration, or pleasure—فَتَنَهُ

. Also أَفْتَنَهُ.

she enamoured him, or captivated his heart—فَتَنَتْهُ

Said of a woman: 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. Also أَفْتَنَتْهُ, the first of the dialect of El-Ḥijāz and the second of the dialect of Nejd; but افتنتهُ, or افتنهُ, was disallowed by As, who paid no regard to a verse mentioned to him as evidence of it, and ignored a verse cited to him as an example of the ism mafʿūl from an أُرْجُوزَة of Ruʾbeh, not knowing it there; most of the lexicologists, however, allow both.

Sb says that فَتَنَهُ means he put, or occasioned, in him فِتْنَة, and that افتنهُ means he caused الفِتْنَة to come to him, or to affect him; or he said that the latter means he made him to be فَاتِن, as stated under حَزَنَهُ.

he was enamoured by the woman—فُتِنَ بٱلْمَرْأَةِ

Said of a man; and likewise اُفْتُتِنَ.

1.1.5he desired the committing of adultery or fornication—فَتَنَ

Said of a man.; that is, he desired الفُجُور.

he desired that with women—فَتَنَ إِلَى النِّسَآءِ

he desired الفُجُور with women, or with the women; also فُتِنَ إِلَيْهِنَّ.

Qur’ānic occurrences Form 1 5 shown of 23

20:85

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ

(Allah) said: "We have tested thy people in thy absence: the Samiri has led them astray."

29:2

أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ

Do men think that they will be left alone on saying, "We believe", and that they will not be tested?

38:34

وَلَقَدْ فَتَنَّا سُلَيْمَـٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا ثُمَّ أَنَابَ

And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion):

44:17

وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَآءَهُمْ رَسُولٌ كَرِيمٌ

We did, before them, try the people of Pharaoh: there came to them a messenger most honourable,

51:13

يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ

(It will be) a Day when they will be tried (and tested) over the Fire!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (T, S, M, &c.,) aor. فَتِنَ , (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 ٱلنَّارِ 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 ٱلَّذِينَ فَتَنُوا ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ 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.) 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.) 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 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 , (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. فَتِنَ , (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. فَتِنَ , [inf. n. فَتْنٌ ,] signifies He tried, or tested, him; whence, in the Kur 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 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.] 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 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. (Msb.) And فَتَنَهُ , aor, فَتِنَ , 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 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, K, TA) with women or the women; as also فُتِنَ إِلَيْهِنَّ . (M, K, TA.)

Form 2فَتَّنَ1 sense

Core sense — he tried him severely; he tempted himgenerated

2.1

See form 1, first half.

Show Lane's original text

see the preceding paragraph, former half.

Form 3مُفَاتَنَةٌ1 sense

Core sense — the occasioning of conflict, or discord, with anothergenerated

3.1

[The occasioning of فِتْنَة — meaning conflict, or discord, or the like — with another.] See form 3 in the article عرم.

Show Lane's original text

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

Form 4أَفْتَنَ1 sense

Core sense — he caused him to fall into trial; she enamoured himgenerated

4.1

See form 1, in the first half in two places, and in the second half in four places.

Show Lane's original text

see 1, former half, in two places: and also in the latter half, in four places.

Form 5بَنُو ثَقِيفٍ يَتَفَتَّنُونَ أَبَدًا2 senses · 1 main

Core sense — they contend in war, one with anothergenerated

5.1the sons of Thakeef contend in war, one with another, ever—يَتَحَارَبُونَ

5.1.1

تَفَتَّنَنِى: see form 5 in the article عجب, where it is said to have the same meaning as تَصَبَّانِى.

Show Lane's original text

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 .

Form 8إِفْتَتَنَ1 sense

Core sense — he fell into trial, or affliction; he was enamouredgenerated

8.1

See form 1, in the first half in four places, and in the second half in two places.

Show Lane's original text

see 1, former half, in four places: and also in the latter half, in two places.

Derived nouns 14

Nounفَتْنٌ2 senses · 1 main

Core sense — a sort, or species; a state, or conditiongenerated

A sort, or species; and a state, or condition; the same as ضَرْبٌ, فَنٌّ, لَوْنٌ, and حَالٌ.

ʿAmr Ibn-Aḥmar El-Bāhilee says: [Either against a soul or for it; life being of two sorts, or conditions, sweet and bitter; مُرْ standing for مُرٌّ]

shāhid

إِمَّا عَلَى نَفْسٍ وَإِمَّا لَهَاوَالعَيْشُ فَتْنَانِ فَحُلْوٌ وَمُرْ

The second hemistich is cited on its own, without the opening و. This is how some relate it; but Aboo-Saʿeed [As] related فَنَّانِ, that is, ضَرْبَانِ; and Aboo-ʿAmr Esh-Sheybānee related فِتْنَانِ, with kesr, and says that الفِتْنُ means النَّاحِيَةُ.

1.1the first and last parts of the day; the early morning and the late evening—الفَتْنَانِ

So called because they are two states, or conditions, and two sorts.

The dual of الفَتْنُ; written الفُتْنانِ by mistake in one copy.

Show Lane's original text

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, 1 [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.) إِمَّا عَلَى نَفْسٍ وَإِمَّا لَهَا | وَالعَيْشُ فَتْنَانِ فَحُلْوٌ وَمُرْ 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.)

Nounفِتْنٌ1 sense

Core sense — a sort, or species; a state, or conditiongenerated

See the preceding entry.

Show Lane's original text

: see the next preceding paragraph.

Nounفِتْنَةٌ4 senses · 2 main

Core sense — a trial, or testing; affliction; temptation; civil war, or seditiongenerated

A burning with fire.

1.1

The melting of gold and of silver in order to separate the bad from the good.

1.2a trial, or probation; affliction, distress, or hardship—فِتْنَةٌ

From فَتَنَ, meaning he melted, or he put into the fire, gold and silver for that purpose. Particularly an affliction by which one is tried, proved, or tested.

This is the sum of its meaning in the language of the Arabs; or the trial by which the condition of a man may be shown — according to Zj this may be the meaning in the Kur 5:45; or a means by which the condition of a man is shown, in respect of good and of evil. Hence it often means a temptation.

مَفْتُونٌ means the same as فِتْنَةٌ, that is, a trial.

Also a misleading, or a causing to err or go astray; seduction, or temptation, or a cause of it, such as the ornature, finery, show, or pomp, and the desires, or lusts, of the present life, by which one is tried; and wealth, or children, because one is tried by them; and women, than whom, the Prophet said, there is no فِتْنَة more harmful to men. Also a cause of one's being pleased with a thing.

Also madness, insanity, or diabolical possession; so too فُتُونٌ and مَفْتُونٌ. And error, or deviation from the right way. And infidelity, or unbelief.

Plural فِتَنٌ.

[we have made it to be] a trial [to the wrongdoers]—إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ

Er-Rāghib: it proceeds from God and from man.

In the Kur 37:61, said of the tree Ez-Zakkoom, whose existence they disbelieved; for when they heard that it comes forth in the bottom of Hell, they said: trees become burned in the fire, so how can they grow there?

It means also punishment, castigation, or chastisement. And slaughter; and civil war, or conflict among people; and slaughter, war, and faction, or sedition, among the parties of the Muslims when they form themselves into parties; and discord, dissension, or difference of opinions among the people.

make us not a cause of pleasure to the wrongdoing people—لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ ٱلظَّالِمِينَ

In the Kur 10:85; that is, do not make them prevail over us, so that they become pleased with their unbelief and think themselves better than we are.

and unbelief is more excessive than slaughter—وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ

the devil's prompting, or suggesting, of some evil idea—فِتْنَةُ الصَّدْرِ

In the Kur 2:187; and the like is said in 2:214.

Also a sin, or a crime; an act of disobedience for which one deserves punishment. And disgrace, shame, or ignominy.

That is, الوَسْوَاسُ.

the being turned from the right road—فِتْنَةُ المَحْيَا

the being questioned in the grave—فِتْنَةُ المَمَاتِ

By the two angels Munkar and Nekeer.

the sword—فِتْنَةُ الضُّرِّ

women—فِتْتَةُ السُّرِّ

incurable evil or trouble—الفِتْنَةُ العَمْيَا

A phrase used at the present day.

Qur’ān 5:41 approximate — somewhere between 5:33 and 5:60 Lane cites “Kur v. 45”

Qur’ān 10:85 matched to Lane’s own quotation of it Lane cites “Kur x. 85”

Qur’ān 2:191 matched to Lane’s own quotation of it Lane cites “Kur ii. 187”

Qur’ān 5:41 the verse Lane’s citation points to, and it uses this root

يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّـٰعُونَ لِلْكَذِبِ سَمَّـٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَـٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the Jews,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah's will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

It is also the name now commonly given to the mimosa farnesiana of Linn., called by Forskål mimosa scorpioïdes.

Qur’ānic occurrences فِتْنَة 4 shown of 34

21:111

وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌ لَّكُمْ وَمَتَـٰعٌ إِلَىٰ حِينٍ

"I know not but that it may be a trial for you, and a grant of (worldly) livelihood (to you) for a time."

37:63

إِنَّا جَعَلْنَـٰهَا فِتْنَةً لِّلظَّـٰلِمِينَ

For We have truly made it (as) a trial for the wrong-doers.

51:14

ذُوقُوا۟ فِتْنَتَكُمْ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَسْتَعْجِلُونَ

"Taste ye your trial! This is what ye used to ask to be hastened!"

54:27

إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ

For We will send the she-camel by way of trial for them. So watch them, (O Salih), and possess thyself in patience!

Show Lane's original text

A burning with fire. (T.) And The melting of gold and of silver (K, 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, “ (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 ٱلظَّالِمِينَ [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,] 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, 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.] [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.]

Nounفِتَانٌ1 sense

Core sense — a leather covering for a camel's saddlegenerated

A covering, of leather, for the camel's saddle called رَحْل. Plural فُتُنٌ.

Show Lane's original text

A covering, of leather, for the [camel's saddle called] رَحْل : (T, M, K:) pl. فُتُنٌ . (M.)

Nounفُتُونٌ1 sense

Core sense — a trial, or testing; afflictiongenerated

See فِتْنَةٌ, second half. It is a maṣdar of form 1 in several senses.

Show Lane's original text

: see فِتْنَةٌ , latter half. [It is an inf. n. of 1 in several senses.]

Nounفَتِينٌ3 senses · 2 main

Core sense — burnt; black stones; a stony tract covered with black stonesgenerated

Burnt; applied to silver.

1.1

Black stones, as though burnt with fire.

Also a stony tract such as is called حَرَّة, or one like a حَرَّة, as though its stones were burnt; or a black حَرَّة, or a حَرَّة wholly covered by black stones, as though they were burnt. Plural فُتُنٌ.

فَتَائِنُ means black حِرَار [plural of حَرَّةٌ], as though its singular were فَتِينَةٌ; and some say that this is a singular, or ism waḥda, and that فَتِين is the plural, or the collective noun.

But as some relate a verse of El-Kumeyt cited as an example of فَتِينَة, with the ة dropped because it ends the verse, it is فِتِينَ, said to be the plural of فِتَةٌ, as عِزِينَ is of عِزَةٌ.

In the dialect of El-Yemen: short; and small.

Show Lane's original text

, applied to silver ( وَرِق , i. e. فِضَّة ), Burnt. (S.) [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.) In the dial. of El-Yemen it signifies Short; and small. (TA.)

Nounفَتِينَةٌ1 sense

Core sense — a stony tract covered with black stones, as though burntgenerated

See the preceding entry.

Show Lane's original text

: see the next preceding paragraph.

Nounفَتَّانٌ5 senses · 1 main

Core sense — one who tries, or tempts, much; a goldsmith or silversmith; the devilgenerated

An intensive adjective.

1.1

Also a goldsmith or silversmith, because he melts the gold and the silver in the fire.

1.2the touch-stone, with which gold and silver are tried, or tested—الفَتَّانَةُ

1.3the devil, who tries, or tempts, men—الفَتَّانُ

The first of the two words also means a man who tries, or tempts, much.

He tries men by his deceit, and by making acts of disobedience seem fair. Also الفَاتِنُ; each is an adjective in which the quality of a substantive predominates. Plural of the first فُتَّانٌ.

the dirhem and the deenár—الفَتَّانَتَانِ

As though they tried, or tempted, men.

the two angels Munkar and Nekeer—فَتَّانَا القَبْرِ

The same dual is used of them; they are said to examine and question the dead in the graves.

1.4

Also a thief, or robber, who opposes himself to a company of travellers on their road.

Show Lane's original text

is an intensive epithet. (TA.) And signifies A goldsmith or silversmith: (S, K, 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, 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.) And A thief, or robber, (T. K,) who opposes himself to the company of travellers in their road. (T.)

Nounفَاتِنٌ3 senses · 2 main

Core sense — causing to err, or go astray, from the truthgenerated

1you have not power [over him] to cause him to err—مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ

The ism fāʿil of the transitive verb فَتَنَ: causing to err, or go astray, from the truth.

In the Kur 37:162. According to Fr the meaning is: except him against whom it has been decreed that he shall enter the fire [of Hell]. فاتنين is made transitive by means of عَلَى, because it implies the meaning of قَادِرِينَ, which is made transitive in this way.

Fr says that the people of El-Ḥijāz say مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ and the people of Nejd بِمُفْتِنِينَ, from أَفْتَنْتُ.

1.1