فيأ

Form 1 · Form 2 · Form 4 · Form 5 · Form 10 · 17 entries · Qur'ānic frequency 7

Form 1فَآءَ6 senses · 2 main

maṣdarفَىْءٌmuḍāriʿيَفِىْءُ

Core sense — he returned; he returned to a good state; he took the spoilgenerated

1.1he returned—افآء

maṣdar فَىْءٌ and فُيُوْءٌ: he (a man) returned.

he returned—استفآء

he returned—فَىْءٌ

فَيْئَةٌ and فِيئَةٌ are used in the same sense. [Of these, by analogy, the first is a maṣdar of unity and the second a maṣdar of manner.]

إِفَآءَةٌ and اِستِفَآءَةٌ all mean رُجُوعٌ; or, according to some, فَآءَ means specifically he returned to a good state or condition.

he returned [to a good state, or recovered, from his anger]—فَآءَ مِنْ غَضَبِهِ

such a one is quick in returning from his anger—فُلَانٌ سَرِيعُ الفَىْءِ مِنْ غَضَبِهِ

he is quick, or good, in the returning [to a good state, or from his anger]—إِنَّهُ لَسَرِيعُ الفِيْئَةِ

Also said as لَحَسَنُ الفِيْئَةِ.

he is quick in respect of anger, quick in returning from it—هُوَ سَرِيعُ الغَضَبِ سَرِيعُ الفِيْئَةِ

he returned [to the affair, or to that which was commanded]—فَآءَ إِلَى الأَمْرِ

he returned [to the affair, or to that which was commanded]—فَآءَهُ

That is, فَآءَ الأَمْرَ; maṣdar فَىْءٌ and فُيُوْءٌ.

until it returns to the ordinance of God, or to what God has commanded—حَتَّى تَفِىْءَ إِلَى أَمْرِ ٱللّٰهِ

In Kur 49:9, the pronoun referring to a party mentioned before; or the meaning is: until it returns to obedience, or to what is right.

he reconsidered the affair, or case—فَآءَ إِلَى الأَمْرِ

Qur’ān 49:9 matched to Lane’s own quotation of it Lane cites “Kur xlix. 9”

Qur’ān 49:9 Lane quotes this verse

وَإِن طَآئِفَتَانِ مِنَ ٱلْمُؤْمِنِينَ ٱقْتَتَلُوا۟ فَأَصْلِحُوا۟ بَيْنَهُمَا ۖ فَإِنۢ بَغَتْ إِحْدَىٰهُمَا عَلَى ٱلْأُخْرَىٰ فَقَـٰتِلُوا۟ ٱلَّتِى تَبْغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمْرِ ٱللَّهِ ۚ فَإِن فَآءَتْ فَأَصْلِحُوا۟ بَيْنَهُمَا بِٱلْعَدْلِ وَأَقْسِطُوٓا۟ ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just).Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.1the man who had sworn to abstain from relations with his wife expiated his oath and returned to her—فَآءَ المُؤْلِى

the man who had sworn to abstain from relations with his wife expiated his oath and returned to her—مِنِ ٱمْرَأَتِهِ

Maṣdar فَىْءٌ or فَيْئَةٌ.

But MF observes that this use of فَآءَ to mean 'he expiated an oath' belongs to the conventional language of the law.

he has returned, or gone back, from his oath—قَدْ فَآءَ

Said of him if he has such relations with her within the four months: he has gone back on his oath, doing what he swore he would not do, and is bound to expiate it.

he has the right of returning to his wife—لَهُ عَلَى ٱمْرَأَتِهِ فَيْئَةٌ

he possesses the right of returning to her—فَيْئَتَهَا هُوَ يَمْلِكُ

Namely, a wife whom he has divorced.

on this sense In the case of a man who has sworn that he will abstain from relations with his wife, a period of four months is appointed to him in the Qur'ān.

on this sense If he has not had such relations with her by the end of the four months from the day of his swearing, then Ibn-'Abbās and a number of the Companions pass on her a single sentence of divorce, making it take effect at the end of the months; but many of the Companions and others say that in this case he must return and expiate his oath, or else divorce.

Qur’ān 2:226 approximate — somewhere between 2:223 and 2:246 Lane cites “Kur ii. 226”

Qur’ān 2:226 the verse Lane’s citation points to, and it uses this root

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.2being favourably inclined, or affectionate, to the relation, and returning to kind treatment of him—الفَىْءُ عَلَى ذِى الرَّحِمِ

Occurs in this sense in a tradition.

1.1.3it shifted, or removed; or rather, it returned from the west side to the east side—فَآءَ

Said of the shade.

the shades changed in their manner of being; or rather, they returned towards the east after midday—تَفَيَّأَتِ الظِّلَالُ

[See Kur 16:50.]

1.1.4the tree had much shade—فَآءَتِ الشَّجَرَةُ

the tree had much shade—تفيّأت

the tree had much shade—فيّأت

Maṣdar تَفِيْئَةٌ.

the iron implement became blunt after being sharp—فَآءَتِ الحَدِيدَةُ

1.2I took the spoil—فِئْتُ الغَنِيمَةَ

Mentioned, but not explained, in the K. [See also Form 10.]

Qur’ānic occurrences Form 1

2:226

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful.

49:9

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

, aor. يَفِىْءُ , inf. n. فَىْءٌ (S, O, Msb) and فُيُوْءٌ , (O,) He (a man, Msb) returned; (S, O, Msb;) and so افآء , and استفآء : (M, TA:) فَىْءٌ , as also فَيْئَةٌ and فِيئَةٌ , [or the former of these, accord. to analogy, is an inf. n. of unity, and the latter an inf. n. of modality,] and إِفَآءَةٌ and اِستِفَآءَةٌ al' signify رُجُوعٌ : (K:) or, accord. to some, فَآءَ signifies particularly he returned to a good state or condition. (MF, TA.) One says, فَآءَ مِنْ غَضَبِهِ He returned [to a good state, or recovered, from his anger]: (M, TA:) and فُلَانٌ سَرِيعُ الفَىْءِ مِنْ غَضَبِهِ [Such a one is quick in respect of the returning &c. from his anger]: (S, M, * O:) and إِنَّهُ لَسَرِيعُ الفِيْئَةِ , (M,) or لَحَسَنُ الفِيْئَةِ , (S, O,) i. e. [Verily he is quick, or good, in respect of] the returning [to a good state, or from his anger, or in respect of the manner of returning &c.]: (S, M, O:) and هُوَ سَرِيعُ الغَضَبِ سَرِيعُ الفِيْئَةِ [He is quick in respect of anger, quick in respect of returning, or recovering, therefrom]. (A, TA.) And فَآءَ إِلَى الأَمْرِ , and فَآءَهُ [i. e. فَآءَ الأَمْرَ ], inf. n. فَىْءٌ and فُيُوْءٌ , He returned [to the affair, or to the command, i. e. to that which was commanded]. (M, TA.) حَتَّى تَفِىْءَ إِلَى أَمْرِ ٱللّٰهِ , in the Kur xlix. 9, means Until it [referring to a party ( طَائِفَة ) before mentioned] return to the ordinance of God, or to that which God has commanded: (Bd:) or until it return (T, Msb) to obedience, (T,) or to that which is right. (Msb.) And فَآءَ إِلَى الأَمْرِ , inf. n. فَىْءٌ , signifies also He reconsidered the affair, or case. (TA.) فَآءَ المُؤْلِى (M, Msb, K) مِنِ ٱمْرَأَتِهِ , (M, K,) inf. n. فَىْءٌ , (TA,) or فَيْئَةٌ , (Msb,) means The man who had sworn to abstain from conjugal intercourse with his wife expiated his oath and returned to her. (M, Msb, * K. [See Kur ii. 226.]) But MF observes that this usage of فَآءَ to signify He expiated an oath belongs to the conventional language of the law. (TA.) In the case of a man who has sworn that he will abstain from conjugal intercourse with his wife, a period of four months is appointed to him in the Kur-án; and if he have such intercourse with her in the four months, it is said of him, قَدْ فَآءَ , meaning He has returned [or reverted] from his oath, to the doing that which he swore that he would not do, and is bound to expiate his oath: if he have not had such intercourse with her until the end of the four months from the day of his swearing, then, Ibn-'Abbás and a number of the Companions pass upon her a single sentence of divorce, making the [said sentence of] divorce to have effect at the end of the months; but many of the Companions and others say that in this case he must return, and expiate his oath, or he must divorce. (T, TA.) And [hence] one says لَهُ عَلَى ٱمْرَأَتِهِ فَيْئَةٌ He has the right of returning to his wife: (Msb, TA:) and فَيْئَتَهَا هُوَ يَمْلِكُ He possesses the right of returning to her; namely, a wife whom he has divorced. (A, TA.) الفَىْءُ عَلَى ذِى الرَّحِمِ occurs in a trad. as meaning The being favourably inclined, or affectionate, to the relation; and returning to kind treatment of him. (TA.) فَآءَ said of the shade, (M, Msb,) aor. يَفِىْءُ , (Msb,) inf. n. فَىْءٌ , (M, Msb, K, *) It shifted, or removed; (M, K; *) or [rather] it returned from the side of the west to the side of the east: (Msb:) and تَفَيَّأَتِ الظِّلَالُ The shades became changed in their manner of being; (S, O;) or [rather] they returned [towards the east] after midday. (T, TA. [See the Kur-án xvi. 50.]) And فَآءَتِ الشَّجَرَةُ ; and تفيّأت ; (M;) and فيّأت , inf. n. تَفِيْئَةٌ ; (S, O, TA;) The tree had much shade. (M, TA.) فَآءَتِ الحَدِيدَةُ The iron implement became blunt after its being sharp. (T, TA.) فِئْتُ الغَنِيمَةَ , (mentioned, but not expl., in the K,) inf. n. فَىْءٌ , (TA,) means I took the spoil. (TK.) [See also 10.]

Form 2فيّأ الظِلَّ3 senses · 2 main

Core sense — he made the shade to return; it set the corn and trees in motiongenerated

2.1he (God) made the shade to return [in the afternoon]—افآءهُ

El-Khafājee.

2.2

قَيَّأَت is said of a tree: see Form 1, near the end.

2.2.1

Said of the wind: it put the seed-produce, or standing corn, and the trees in motion.

Said of a woman: she put her hair in motion, out of self-conceit or vanity.

Show Lane's original text

, and افآءهُ He (God) made the shade to return [in the afternoon]. (El-Khafájee, MF, TA.) قَيَّأَت said of a tree: see 1, near the end. Said of the wind, It put in motion the seed-produce, or standing corn, and the trees. (M, TA.) And, said of a woman, She put in motion her hair, from self-conceit, or vanity. (M, TA.)

Form 4أَفَأْتُهُ5 senses · 2 main

Core sense — I made it to return; I gave it as spoilgenerated

4.1

I made it to return. See also Form 2.

4.1.1[God restored to the Muslims, as though theirs by right, the wealth of the unbelievers]—أَفَآءَ ٱللّٰهُ عَلَى المُسْلِمِينَ مَالَ الكُفَّارِ

Maṣdar إِفَآءَةٌ.

[God restored, or gave, to them the spoils]—أَفَآءَ ٱللّٰهُ عَلَيْهِمُ الغَنَائِمَ

he took the spoil of one party for another party and brought it to them—أَفَآءَ عَلَى قَوْمٍ فَيْئًا

It also means: he took for a party spoil that had been taken from them.

4.1.2I made such a thing to be a spoil—أَفَأْتُ كَذَا

That is, a فَىْء.

4.1.3I turned him to the thing, or affair, when he had desired another—أَفَأْتُ فُلَانًا عَلَى الأَمْرِ

4.2

See also Form 1, first sentence.

Qur’ānic occurrences Form 4

33:50

يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّـٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَـٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.

59:6

وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَـٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

What Allah has bestowed on His Messenger (and taken away) from them - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things.

59:7

مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ ۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.

Show Lane's original text

I made it to return. (O.) See also 2. [Hence,] one says, أَفَآءَ ٱللّٰهُ عَلَى المُسْلِمِينَ مَالَ الكُفَّارِ [God restored to the Muslims, as though it were theirs by right, or gave to them as spoil, the property, or wealth, of the unbelievers]; (S, O;) inf. n. إِفَآءَةٌ . (S.) And أَفَآءَ ٱللّٰهُ عَلَيْهِمُ الغَنَائِمَ [God restored, or gave, to them the spoils]. And أَفَآءَ عَلَى قَوْمٍ فَيْئًا He took for a party the spoil of another party and brought it to them: and he took for a party spoil that had been taken from them. (T, TA.) And أَفَأْتُ كَذَا I made such a thing to be a فَىْء [or spoil]. (TA.) And أَفَأْتُ فُلَانًا عَلَى الأَمْرِ I turned him to the thing, or affair, when he had desired another thing, or affair. (AZ, T.) See also 1, first sentence.

Form 5تَفَيَّأَتِ الظِّلَالُ5 senses · 1 main

Core sense — the shades returned; he shaded himself; he sought a thing repeatedlygenerated

5.1.1

تفيّأت الشَّجَرَةُ: see Form 1, near the end.

5.1.2he shaded himself in it—تفيّأ فِيهِ

That is, in the shade termed فَىْء.

[I shaded myself in the afternoon-shade of the tree]—تَفَيَّأْتُ فِى فَىْءِ الشَّجَرَةِ

[he shaded himself by means of the tree]—تفيّأ بِالشَّجَرَةِ

Or he entered into the أَفْيَآء [or afternoon-shades] of the tree.

I entered into the afternoon-shades of the tree, and shaded myself by them—تَفَيَّأْتُ الشَّجَرَةَ

That is, into the أَفْيَآء of the tree.

on this sense Aboo-Temmām has made the verb transitive by itself, without a preposition, in his saying:

shāhid

فَتَفَيَّأْتُ ظِلَّهُ مَمْدُودًا

[as though meaning: And I protected myself from the sun by its shade, when it was extended]. Perhaps he used the verb in the last of the senses that follow here; it is said that this use is irregular.

5.1.3figurative · مجازI have had recourse to you for protection—تَفَيَّأْتُ بِفَيْئِكَ

5.1.4[it bent, in a languid manner]—تفيّأ

Said of a branch or twig; given under تَرَأَّدَ and elsewhere.

she bent herself over her husband and affected languor to him—تفيّأت لِزَوْجِهَا

Feigning coyness, or opposition, and threw herself upon him.

From الفَىْءُ, meaning the act of returning.

Some say تقيّأت, with ق, but Az says that this is a mistake, and that it is correctly with ف.

5.2he sought a thing time after time, or repeatedly—تفيّأ

The same as تَتَبَّعَ.

such a one seeks after news, or tidings, time after time—فُلَانٌ يَتَفَيَّأُ الأَخْبَارَ

such a one seeks after news, or tidings, time after time—يَسْتَفِيؤُهَا

Qur’ānic occurrences Form 5

16:48

أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَـٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ

Do they not look at Allah's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner?

Show Lane's original text

: and تفيّأت الشَّجَرَةُ : see 1, near the end. تفيّأ فِيهِ means He shaded himself in it; i. e., in the shade termed فَىْء . (M.) One says, تَفَيَّأْتُ فِى فَىْءِ الشَّجَرَةِ [I shaded myself in the afternoon-shade of the tree]. (S, O.) And تفيّأ بِالشَّجَرَةِ [He shaded himself by means of the tree; or] he entered into the أَفْيَآء [or afternoon-shades] of the tree: (MA:) and [it is said that] تَفَيَّأْتُ الشَّجَرَةَ signifies I entered into the أَفْيَآء of the tree, and shaded myself thereby: (Har p. 500:) and Aboo-Temmám has made it trans. by itself [i. e. without a prep.] in his saying, 1 [as though meaning And I protected myself from the sun by its shade, when it was extended]: but [perhaps he has thus used the verb in the last of the senses here following, for] it is said that this is irregular. (TA.) فَتَفَيَّأْتُ ظِلَّهُ مَمْدُودًا [Hence] one says, تَفَيَّأْتُ بِفَيْئِكَ meaning I have had recourse to thee for protection. (A, TA.) تفيّأ is said of a branch or twig [as meaning It bent, in a languid manner]. (T, M, L, K, voce تَرَأَّدَ ; &c.) And one says, تفيّأت لِزَوْجِهَا , meaning She bent herself over her husband, and affected languor, or languidness, to him, feigning coyness, or opposition, and threw herself upon him: (T, * TA:) from الفَىْءُ signifying “ the act of returning: ” and some say تقيّأت , with ق ; but Az says that this is a mistake, and that it is correctly with ف (TA.) تفيّأ signifies also تَتَبَّعَ [He sought a thing time after time, or repeatedly, &c.]. (Har p. 500.) And one says, فُلَانٌ يَتَفَيَّأُ الأَخْبَارَ and يَسْتَفِيؤُهَا [app. meaning Such a one seeks after news, or tidings, time after time, or repeatedly, &c.]. (A, TA.)

Form 10استفآء3 senses · 2 main

Core sense — he took a thing as spoilgenerated

10.1I took this property as spoil—اِسْتَفَأْتُ هٰذَا المَالَ

He took as spoil.

10.1.1

Derived nouns 12

Nounفَىْءٌ4 senses · 3 main

Core sense — afternoon-shade; spoil, booty, or tribute; a flock of birdsgenerated

1afternoon-shade; shade after the sun has declined from the meridian—فَىْء

It is what was sun and has been annulled, or superseded, by shade; or that from which the sun has departed. It is so called because of its 'returning' from side to side.

ISk says that the ظِلّ is what sun has annulled, or superseded — correctly, what sun annuls, or supersedes — and that the فَىْء is what has annulled, or superseded, sun.

AO says, on the authority of Ru-beh, that what the sun has been on and has departed from is فَىْء and ظِلّ, and what the sun has not been on is ظِلّ. [See more under this last word.]

Plural أَفْيَآءٌ (of paucity) and فُيُوْءٌ (of multitude).

1.1

Spoil, booty, or plunder; the same as غَنِيمَةٌ. It is called by this maṣdar because it returns from one party to another; and فَيٌّ is not allowable in this sense, nor in the preceding one.

Or such as is obtained without difficulty, and is therefore likened to shade.

Also the tax, or tribute, termed خَرَاج. It occurs often in traditions meaning such of the possessions of the unbelievers as accrues to the Muslims without war.

A 'Obeyd: such as is obtained from the believers in a plurality of gods after the laying-down of arms; given under غَنِيمَةٌ.

Or such as God has restored, as though it were theirs by right, to the people of his religion, from the possessions of those who have opposed them, without fighting — either by the latter's quitting their homes and leaving them vacant to the Muslims, or by their making peace on the condition of paying a poll-tax or other money or property to save themselves from slaughter. Such is termed فَىْء in the Qur'ān. [See more under غَنِيمَةٌ.]

Also a flock of birds, or a number of birds arranged in a row; also termed عَرَقَةٌ and صَفٌّ.

3[oh! or: how I wonder!] an expression of regret, according to most, or of wonder—يَا فَىْءَ

In the CK written, wrongly, يا فَىْءُ; but according to Ks the correct form is يا فَىَّ.

It means يَا عَجَبِى. [See شَىْءٌ, last three sentences.]

Show Lane's original text

Afternoon-shade; shade after the declining of the sun from the meridian; (T, * S, O;) [i. e.] the فَىْء is what was sun, and has been annulled, or superseded, by shade; (M, K;) or that from which the sun has departed: so called because of its “ returning ” from side to side: (S, O: [see 1, first sentence:]) ISk says, (S, O,) the ظِلّ is what sun has annulled, or superseded; [correctly, what sun annuls, or supersedes; (see ظَلٌّ ;)] and the فَىْء is what has annulled, or superseded, sun: (S, Mgh, O:) but AO says, on the authority of Ru-beh, that on which the sun has been and from which it has departed is فَىْء and ظِلّ ; and that on which the sun has not been is ظِلّ : (S, O:) [see more under this latter word:] pl. [of pauc.] أَفْيَآءٌ and [of mult,] فُيُوْءٌ . (S, M, Mgh, O, Msb, K.) And Spoil, booty, or plunder; syn. غَنِيمَةٌ [q. v.]; (S, M, Mgh, O, Msb, K;) thus called, by the inf. n., because it returns from one party to another; (Msb;) and فَيٌّ in this sense is not allowable; (Mgh, Msb;) nor is it in the preceding sense: (Mgh:) or such as is obtained without difficulty: and therefore likened to shade. (MF.) And The [tax, or tribute, termed] خَرَاج [q. v.]: (S, O, K:) frequently occurring in trads. as meaning such, of the possessions of the unbelievers, as accrues to the Muslims without war: (TA:) or such as is obtained from the believers in a plurality of gods after the laying-down of arms: (A 'Obeyd, Mgh and Msb voce غَنِيمَةٌ :) or such as God has restored [as though it were theirs of right] to the people of his religion, of the possessions of those who have opposed them, without fighting, either by the latter's quitting their homes and leaving them vacant to the Muslims, or by their making peace on the condition of paying a poll-tax or other money or property to save themselves from slaughter: such is termed فَىْء in the Kur-án. (T. [See more under غَنِيمَةٌ .]) Also A flock of birds: (O, K:) [or a number of birds disposed in a row:] also termed عَرَقَةٌ and صَفٌّ . (O, TA.) يَا فَىْءَ , (M, O, K, in the CK [erroneously] يا فَىْءُ ,) or, accord. to Ks, correctly يا فَىَّ [q. v.]. (M,) [Oh! or O my wonder?] an expression of regret, (M, O, K,) accord. to most, (TA,) or of wonder, (Ks, M, K, TA,) meaning يَا عَجَبِى . (Ks, M.) [See شَىْءٌ , last three sentences.]

Nounفِئَةٌ1 sense

Core sense — a party, or distinct body of men; a company of soldiers fighting in the reargenerated

A party, portion, division, or distinct body of men, such as is termed طَائِفَة.

Er-Rāghib: a company of soldiers who fight in the rear of an army, and to whom the army has recourse in case of fear or defeat; or a company of men who in war have recourse to one another for aid.

A word having no proper singular.

Originally فِىْءٌ, the ة being substituted for the medial ى, which is dropped.

Or its original form is فِئْوٌ [or فِئْىٌ or فِئْوَةٌ or فِئْيِةٌ ], the final radical letter being the one elided; for it is from فَأَوْتُ [or فَأَيْتُ], 'I divided'.

فِئَةٌ means the same as فِرْقَةٌ; plural فِئَاتٌ and فِئُونَ, in the latter of which the و and ن serve to make good what is deficient in the singular.

Show Lane's original text

A [party, portion, division, or distinct body, of men, such as is termed] طَائِفَة : (S, O, K, TA:) or a company (Msb, TA) of soldiers who fight in the rear of an army, and to whom the latter has recourse in the case of fear or defeat: (TA:) or a company of men who [in war] have recourse, for aid, one to another: (Er-Rághib, TA:) a word having no proper sing.: (Msb, TA:) originally فِىْءٌ ; (S, O, K;) the ة being substituted for the medial ى , which is dropped: (S, O:) or its original form is فِئْوٌ [or فِئْىٌ or فِئْوَةٌ or فِئْيِةٌ (see art. فأو and فأى )]; the final [radical] letter being that which is elided; for it is from فَأَوْتُ [or فَأَيْتُ ] “ I divided; ” and فِئَةٌ is syn. with فِرْقَةٌ : (IB, L, TA:) pl. فِئَاتٌ and فِئُونَ , (S, O, Msb, K,) in which latter the و and ن are for the making good what is deficient [in the sing.]. (Msb.)

Nounفَيْئَةٌ4 senses · 2 main

Core sense — a returning; a time; hard date-stones; a kitegenerated

See Form 1, in four places.

1.1hard date-stones—ذُو فَيْئَةٍ

Date-stones when they are hard; [because,] being given as fodder to cattle and eaten by them, they pass out as they were at first.

2he came to him after a time—جَآءَهُ بَعْدَ فَيْئَةٍ

Also a time; the same as حِينٌ.

2.1

Also the حِدَأَة [or kite], which takes chickens from the dwellings as its prey; or a certain bird resembling the eagle, which migrates to El-Yemen when it fears the cold.

Show Lane's original text

: see 1, in four places. [Hence] ذُو فَيْئَةٍ a term applied to Date-stones ( نَوَى التَّمْرِ ) when they are hard: [because,] being given as fodder to cattle, and eaten by them, they pass forth as they were at first. (T, TA.) Also A time; syn. حِينٌ . (K.) One says, جَآءَهُ بَعْدَ فَيْئَةٍ He came to him after a time. (TA.) And The حِدَأَة [or kite], that seizes as its prey the chickens from the dwellings: (O:) or a certain bird resembling the eagle, (L, K,) which, when it fears the cold, migrates to El-Yemen. (L.)

Nounفِيْئَةٌ1 sense

Core sense — a returning; a manner of returninggenerated

See Form 1, first quarter, in four places.

Show Lane's original text

: see 1, first quarter, in four places.

Nounتَفِيْئَةٌ1 sense

Core sense — the time of a thinggenerated

1I came to him at the time of that—أَتَيْتُهُ عَلَى تَفِيئَةِ ذٰلِكَ

Given in the article تفأ; as also تَفِيَّةٌ, both mentioned by Lh, the latter reckoned a dialectal variant of the former; and تَئِفَّةٌ and إِفُّ and إِفَّةٌ and أَفَّةٌ and إِفَّانٌ and أَفَّانٌ.

The time of a thing; given in the article تفأ.

he entered close after such a one, as though treading in his footsteps—دَخَلَ عَلَى تَفِئَةِ فُلَانٍ

That is, أَثَرِهِ.

The ت in تَفِيْئَةٌ is an augmentative letter, the word being originally of the measure تَفْعِلَةٌ but formed by transposition.

Z says that the ت would not be augmentative if the word were composed as it stands here, without transposition; and that it is not of the measure تَفْعِلَةٌ from الفَىْءُ, for if it were, it would be of the same measure as تَهْيِئَةٌ [i.e. it would be تَفْيِئَةٌ]; so that, if not formed by transposition, it would be of the measure فَعِيلَةٌ [i.e. from تفأ, as some hold it to be], because of the إِعْلَال [the alteration made to ease the sound, such as takes place in يَسِيرُ for يَسْيِرُ, which cannot occur in a noun of the measure تَفْعِلَةٌ from a triliteral root like فيأ whose middle radical is weak], the last radical being hemzeh.

But its formation by transposition from تَئِفَّةٌ [originally تَأْفِفَةٌ] to تَفِّئَةٌ, which is then changed to تَفِيْئَةٌ, as Z says in the Fāʾik, is what determines the ت to be augmentative and the original measure to be تَفْعِلَةٌ. (Given in the articles تفأ and فيأ.)

Show Lane's original text

, (M and K in art. تفأ ,) as also تَفِيَّةٌ , both mentioned by Lh, and the latter reckoned as a dial. var. of the former, (M in that art.,) and تَئِفَّةٌ and إِفُّ and إِفَّةٌ and أَفَّةٌ and إِفَّانٌ and أَفَّانٌ , (see art. اف ,)] The time of a thing: (M and K in art. تفأ :) one says, أَتَيْتُهُ عَلَى تَفِيئَةِ ذٰلِكَ I came to him at the time of that: (M in that art.:) and [by extension of the signification] one says, دَخَلَ عَلَى تَفِئَةِ فُلَانٍ meaning أَثَرِهِ [i. e. He entered near after such a one; as though treading in his footsteps]: (K in the present art.:) the ت in تَفِيْئَةٌ is an augmentative letter; the word being [originally] of the measure تَفْعِلَةٌ , but formed by transposition: Z says that the ت would not be augmentative if the composition of the word were as it is here, without transposition: that it is not of the measure تَفْعِلَةٌ from الفَىْءُ ; for, if it were, it would be of the same measure as تَهْيِئَةٌ [i. e. it would be تَفْيِئَةٌ ]; therefore, if not formed by transposition, it would be of the measure فَعِيلَةٌ [i. e. it would be from تفأ , as some hold it to be], because of the إِعْلَال [or alteration for the sake of alleviating the sound, such as takes place in يَسِيرُ for يَسْيِرُ , which cannot be in a noun of the measure تَفْعِلَةٌ from a triliteral root like فيأ , whose medial radical is infirm], the last radical being hemzeh: but its formation by transposition from تَئِفَّةٌ [originally تَأْفِفَةٌ ] to تَفِّئَةٌ , which is then changed to تَفِيْئَةٌ , as Z says in the “ Fáïk, ” is what determines the ت to be augmentative, and the [original] measure to be تَفْعِلَةٌ . (L and TA * in arts. تفأ and فيأ .)

Nounمُفَآءٌ1 sense

Core sense — a thing made spoil; one whose country has been conqueredgenerated

1an emancipated slave shall not be made governor over an Arabian—لَا يُؤَمَّرُ مُفَآءٌ عَلَى مُفِىْءٍ

A thing that has been made a فَىْء [or spoil].

Also a person whose country, province, or town has been conquered and has become a فَىْء to the Muslims.

Occurs in a tradition of some of those who have gone before; another version has لا يَلِيَنَّ [shall by no means rule]. As though it were said: none of the people of the Sawād, which was conquered by force and became a فَىْء to the Muslims, shall rule over the Companions and their next successors.

Show Lane's original text

A thing that has been made a فَىْء [or spoil, &c.]. (TA.) And A person whose country, or province, or town, has been conquered, and become a فَىْء to the Muslims. (IKt, O, TA.) It is in a trad. of some of those who have gone before, لَا يُؤَمَّرُ مُفَآءٌ عَلَى مُفِىْءٍ , meaning An emancipated slave shall not be made governor over an Arabian; (K, TA;) or, as in the Nh [and O] and L, لا يَلِيَنَّ [shall by no means rule]; (TA;) as though it were said, none of the people of the Sawád (which was conquered by force and became a فَىْء to the Muslims) shall rule over the Companions (O, TA) and their next successors. (TA.)

Nounمُفِىْءٌ1 sense

Core sense — one who makes a thing to be spoilgenerated

A person who makes a thing [or a country or the like] to be a فَىْء.