فعل

maṣdar فَعْلٌ and فَعَالٌ. فِعْلٌ is the noun from it, but accord. to Ibn-Kemál it has come into common use as the maṣdar; MF, however, says that this use needs consideration.

It is said that there is no instance like فَعَلَهُ, except سَحَرَهُ; or to these may be added, as sometimes occurring, خَدَعَ, maṣdar خَدْعٌ and خِدْعٌ, and صَرَعَ, muḍāriʿ يَصْرَعُ, maṣdar صَرْعٌ and صِرْعٌ.

He did it, namely a thing. [For further explanation see فِعْلٌ below.]

In the Qur'ān 21:73 some read this; others read فِعْلَ الخيرات.

[Maṣdar of فعّل.] IJ uses it as a metonymic term for the scanning of a verse, because the names of the measures of its feet all have the letters ف, ع and ل as constituents, as when you say فَعُولُنْ, مَفَاعِيلنْ, فَاعِلَاتُنْ, فَاعِلُنْ, and so on.

if used; the meaning is apparently this. See فِعَالٌ below.

Quasi-passive of form 1; like saying كَسَرْتُهُ فَٱنْكَسَرَ.

[الاِنْفِعَالُ means the suffering, or receiving, of the effect of an act, whether the agent intends the effect or not; or, accord. to some, particularly when the effect is not intended. It is implied in a passage in the TA that some hold it to be used particularly of such effects as blushing from confusion or shame at seeing a person, the excitement that follows the hearing of singing, and the agitation of the passionate lover at seeing the one he loves. As a term of logic it is one of the ten categories, that is, passion, or suffering.]

It is said that to every فِعْل there is an اِنْفِعَال, except the act of creation, which proceeds from God; for that is the bringing into existence from a state of nonexistence, not from matter [already existing to receive the effect of the act].

A maṣdar of form 1.

The vulva of the she-camel, or of any female.

See form 1, in two places.

As a noun from فَعَلَهُ, it means a deed, or an action; or a motion of a human being.

Or, as Sgh says, the origination of anything, whether it be what is termed عَمَلٌ [which means work or labour or service as well as a deed or an action] or something else; so that it is wider in application than عَمَِلٌ.

Or it is a metonymic term for any عَمَل [meaning deed or action] that is transitive or intransitive, or for a mode that is accidental to the producer of an effect upon another person or thing by reason of the producing of the effect at the first, as the mode that comes to the cutter by reason of his cutting.

Er-Rāghib: the production of an effect considered with reference to an agent of it; it is common to what is by his origination or otherwise, to what is with knowledge or otherwise, to what is by intention or otherwise, and to what proceeds from the human being, the animal of any kind, or the inanimate thing; and عَمَلٌ and صُنْعٌ are narrower in application.

El-Harállee says that the فِعْل is what has become apparent through a motive of the agent, whether from knowledge or otherwise, by premeditation [for لِتَدَيُّن (an obvious mistranscription in my original) I read لِتَدَبُّرٍ] or otherwise.

El-Juweynee says that it is what falls within the limits of a small space of time, without repetition, whereas the عَمَل is what has been repeated and whose time has been long; but this is contradicted by the tradition in which occurs the saying مَا فَعَلَ النُِّغَيْر [explained in art. نغر].

The plural is فِعَالٌ and أَفْعَالٌ [a plural of paucity]; and أَفَاعِيلُ is apparently a plural of a plural, that is, of أَفْعَالٌ, like أقَاوِيلُ, plural of أَقْوَالٌ, which is plural of قَوْلٌ, and there are many other instances.

Ibráheem and Ismá'eel are esteemed models of true religion.

This saying is written in my original without any vowel-signs, perhaps because it is well known; and it is there added that الافاعيل may be plural of افعول (which has been altered by the copyist and is probably a mistranscription for أَفْعُولَةٌ) or of افعال, with other remarks equally doubtful and unimportant.

As opposed to بِالقُوَّةِ, that is, potentially, or virtually.

A single فِعْل [that is, deed or action], with fetḥ.

So in the Qur'ān 26:18, as though the speaker had said فَتَلْتَ النَّفْسَ قَتْللَتَكَ.

Esh-Shaabee read فِعْلَتَكَ [your kind of deed], with kesr, as meaning فَتَلْتَ القِتْلَةَ الَّتِى قَدْ عَرَفْتَهَا, so says Zj; but he adds that the former reading is better.

See the preceding entry.

A custom, manner, or habit.

Of, or relating to, a verb.

The quality of a verb.

Like نَزَالِ, this form has sometimes occurred in this sense.

Accord. to Lth, a name for good doing, such as liberality, or bounty, and generosity, and the like of these.

Or, accord. to IAar, the doing of a single person in particular [as distinguished from فِعَالٌ], relating to good and to evil.

on this sense Az says that this last is the correct explanation, not that of Lth; and Mbr likewise says that it is used both in praise and in blame. It is used only of a single agent.

As distinguished from فَعَالٌ, it means a doing that is between two agents; and therefore it is a maṣdar of فَاعَلَ [a verb of which I have not found any example].

Also the handle, or piece of wood inserted into the hole, of an axe, adz, or hoe; plural فُعُلٌ.

With ḍamm [in the CK, wrongly, فَعالَةُ].

A metonymic name substituted for خُزَاعَةُ, the well-known tribe.

Said of God: Qur'ān 11:109 and 85:16.

Given to doing.

Ism fāʿil of form 1: doing; and, used as a noun, a doer.

Hence a carpenter is so called, accord. to IAar; but it is now applied specially to one who works with clay, [and builds, and plasters,] and digs foundations.

The plural فَعَلَةٌ, as an adjective in which the quality of a noun predominates, is applied to workers in clay and digging and the like, or to such as work with their hands in clay or building or digging; like عَمَلَةٌ [plural of عَامِلٌ].

A writing forged, or falsified.