Discussion on 4:3 and meaning of nisa

Shirley

Dear StopS, Inquisitivetrini, Released,

Are you watching this thread still?

good_logic

Peace Shirley( Damon)/Wakas, All.

Forgive my interruption. Interesting debate and very useful. It reminds me of

He sends down water from the sky, causing the valleys to overflow, then the rapids produce abundant foam. Similarly, when they use fire to refine metals for their jewellery or equipment, foam is produced. God thus cites analogies for the truth and falsehood. As for the foam, it goes to waste, while that which benefits the people stays close to the ground. God thus cites the analogies.

Some refining of 43 is being done. The outcome will benefit all.

Peace.

Shirley

Wakas, because this quote below wasn't addressing me, I didn't much attention to it. But after reading I feel as though it must be addressed

Salaam Hoppean,

Thanks for the input. In regards to what "taba" refers to I found what you said interesting.

I dont see 517 as an example, as ideally the term "an-nisa" should be used with a masculine singular verb. An explicit example of this would help, if it exists.

Responding to this statement, your friend Mazhar will also have his question answered

A simple request to all the scholarly members and contributors of the thread is to enlighten me about one thing only by quoting a single evidence from Qur'aan or any grammar book ever written about Arabic.

is admittedly a Prepositional Phrase and an indivisible grammatical Unit in the sentence. Can a Prepositional Phrase, nothwithstanding one considers as women or combination of men and women, play the role of SUBJECT-doer of a preceding Verb?

Hoppean is correct and 5/17 is a GREAT EXAMPLE of the grammatical rule that we see in 4/3 where a masculine singular verb is acted out by a plural noun. This too is a well known grammar rule of Arabic where if the subject pronoun is a group of people, the verb will be SINGULAR if the verb comes BEFORE the subject in an Arabic sentence. And if the subject pronoun is a mixed group of male and female, this singular verb will be 3rd person masculine.

Whoever Hoppean is, I must say that person has a good eye and understands the grammar rule these two verses (4/3 and 5/17) exemplify. It would be beyond ridiculous to say that Allaadheena Qaaloo Allah Huwa Al Maseehu in 5/17 are only males.

Mazhar

A simple request to all the scholarly members and contributors of the thread is to enlighten me about one thing only by quoting a single evidence from Qur'aan or any grammar book ever written about Arabic.

is admittedly a Prepositional Phrase and an indivisible grammatical Unit in the sentence. Can a Prepositional Phrase, nothwithstanding one considers as women or combination of men and women, play the role of SUBJECT-doer of a preceding Verb?

Shirley

Hey Wakas and everyone,

Quick Correction. I found this uq member you mentioned. The profile that I found says he lives in Birmingham, UK. Is this the person you were referring to? If so, I have taken the liberty to read some of his comments here. I do not know this person, I have never traded views or thoughts with him and I will not make any negative comments about him. I will say that I see he believes the same as you do that Nisaa' is women. I'll just have to leave it at that.

Mazhar

Responding to this statement, your friend Mazhar will also have his question answered

Hoppean's point is not even remotely relevant to the requested answer for the question given.

uq

Peace,

Three points

I would like to address the claim that does not signify women.

A shift in meaning of a signifier (a word) from that which it originally signified can only be considered as true upon the presentation of a sizeable body of evidence in the form of a corpus from which the use of said signifier - in signifying any number of significations - can be tallied, analysed, and derived.

There is not, and has never been, since the 5th or 6th centuries, a signification for the Arabic word other than women.

Whoever claims otherwise must undertake the arduous task of presenting to the members of this forum the necessary texts dating back to the centuries immediately proximate to the Quran's revelation with which the validity of the newly proposed lexicon can be demonstrated.

The contention that is not a plural of based on the fact that the radical letters of each differ, is shockingly erroneous.

Etymologically, (woman) is derived from (man).

Morphologically, (women) is formed from (woman).

The fact that shares no radical letters with is due to the formation of a plural noun from a singular using none of the latter's radical letters. This is not the only example in the Classical language, nor is it an infrequent phenomenon.

In 43, (to be, or appear, pleasant) serves a stative function (i.e. it expresses a state, not an act). And indicates to whom that pleasantness appears (i.e. the men). The agents of are (the women).

In the Classical language, the pronoun is usually reserved for non-sentient beings, however, it can very occasionally be used for sentient beings also; a prominent example being its use in the phrase , which is equivalent to stating .

In 43, is the pronoun pertinent to , and is the coupled verb to that same pronoun. As such, must agree with its pronoun in gender, therefore we read in the Quran " ". However, if the pronoun was used in 43, instead of , we would have read in the Quran " " or even " ".

My rendition of the first half of 43

"And if you fear(ed) that you will not be just with the orphans, then marry, of women, what please you two each, and three each, and four each..."

It saddens me to see that debate cannot be conducted in the sole pursuit of all things valid, but that instead, we see a surfacing of vexed emotions - whose agent will readily give them expression - and is so characteristic of the de-individuation and abstraction of people who sit before a computer monitor, or of those vexed otherwise. I urge peace and calm in all debates for the sake of sound reflection and of the surfacing of nothing but the truth.

Glory to the one who increases those who seek guidance, with guidance!

Shirley

Mr. or Mrs. UQ,

Please read my words very carefully.

I know that I made it perfectly clear that I will not be side tracked from having the discussion that I wish to have with Wakas and until I accomplish the end result I intend from this discussion. Of course everyone here is free to chime in if they wish. I don't have the right to say that you cannot do that. But I do have the right (which I am exercising) to focus my conversation with one individual if I see it fit to do so. If you have something you wish to add to Wakas' side of the discussion feel free to share it with Wakas and if Wakas presents it, I will address it. Nothing you have written in your post is anything I did not already come across from reading the grammar books myself. The difference between me and most others who have also read the grammar books is that I know how to use independant thinking to look past the "ideological slants" that exist in the grammar books and even the dictionaries and lexicons for that matter.

The ONLY REASON I even mentioned your name is because Wakas brought your name up. I did a search on you and I made it VERY CLEAR that I will not say anything negative about you since I Do Not Know You. I only mentioned what I have found out to be fact and that is your belief that Nisaa' means women and your post here demonstrates that fact. I said absolutely nothing negative, derogatory or condescending about you. HOWEVER, I do take exception to your comments in your post

It saddens me to see that debate cannot be conducted in the sole pursuit of all things valid, but that instead, we see a surfacing of vexed emotions - whose agent will readily give them expression - and is so characteristic of the de-individuation and abstraction of people who sit before a computer monitor, or of those vexed otherwise. I urge peace and calm in all debates for the sake of sound reflection and of the surfacing of nothing but the truth.

Now with these words here you already struck a bad chord with me right off bat. I did not say anything negative or personal about you because I Do Not Know You. So I'm going to say it so I am not misunderstood; You Do Not Know ME. You don't know me to make any comments or remarks about me be they negative or positive. I said once already in this thread, Wakas and I have A HISTORY. There is a reason I have willingly taken up my conversational tone with him. Outside of this discussion, I will gladly talk to him, ask him how's life treating him, how's the family doing, read any good books lately, etc. But the conversation in this thread is business for me, not pleasure or casual. I can save the casual talk for later outside of this discussion. Wakas can present whatever grammatical views he gets from you and I will address them through my conversation with Wakas. But after reading these words about me by someone who doesn't know me, I am not interested in discussing anything with you at all. Sorry for my forthright tone, but this time I was a little "vexed".

Maha

inquisitivetrini

This makes sense to me BUT when I apply this meaning to other verses, it does not make sense. The italics are mine
443 O you who believe, do not approach the salat while you are intoxicated, until you know what you are saying. Nor if you have had intercourse, unless traveling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the weaker Nas, and could not find water, then you shall select from the clean soil; you shall wipe your faces and hands. God is Pardoning, Forgiving.

If "Nisa" means weaker society who needs care/charity, why are we washing after contacting them? Are they dirty while the leaders are clean?

Sorry for my late reply, as I wasnt online for a couple of days. This verse is not talking about being physical dirty but about the state of the mind. The verse starts by telling us not to approach SALAH fi we are S-K-R- intoxicated, ill or on a journey. Common for all three is that its your state of mind which is deemed inappropriate to approach Salah, not your physical condition. Now the word 'intercourse' in your translation is purely an interpretation as its assumed that NISA means women, and hence refers to intercourse with them which is not true. It has been explained here earlier, but let me just repeat, NISA share root letters N-S which is simmilar to both people (NAS) and WHICH MEANS to forget. The reason for why arabs considered Women to be NISA was because they deemed women to forget a lot, and indeed there are hadith which claim the same hence NISA could only mean women. Arabs had a bunch of other myths about women as well, which can also be seen from the hadith like women giving bad luck, women being the cause behind men leading astray and so on (which is one of the reasons behind headscarf and niqab).
But of course, in our modern society today we know the fallacy of these claims.
In other words, this verse says that if you are intoxicated, ill, on a journey or hit by forgetfulness than dont approach salah.

56 O you who believe, if you rise to hold the salat, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you have had "intercourse", then you shall bathe. And if you are ill, or traveling, or you have excreted feces, or you have had "sexual contact" with the weaker NAS, and you cannot not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to place any hardship on you, but He wants to cleanse you and to complete His blessings upon you that you may be appreciative.

Same goes for this verse as the verse above.

2222 And they ask you about menstruation? Say "It is harmful, so retire yourselves sexually from the women during the menstruation, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed.

The verse isnt talking about menstruation please refer to Bobs post.

Mazhar

Hoppean is correct and 5/17 is a GREAT EXAMPLE of the grammatical rule that we see in 4/3 where a masculine singular verb is acted out by a plural noun. This too is a well known grammar rule of Arabic where if the subject pronoun is a group of people, the verb will be SINGULAR if the verb comes BEFORE the subject in an Arabic sentence. And if the subject pronoun is a mixed group of male and female, this singular verb will be 3rd person masculine.

Whoever Hoppean is, I must say that person has a good eye and understands the grammar rule these two verses (4/3 and 5/17) exemplify. It would be beyond ridiculous to say that Allaadheena Qaaloo Allah Huwa Al Maseehu in 5/17 are only males.

He has referred to the most elementary rule of Arabic. In Nominal Sentences the Verb will always match in gender and plurality with the Subject mentioned before the Verb. In Verbal sentences, where sequence is Verb-Subject-Object, the verb will always be thrid person singular masculine or feminine according to the gender of the following subject. However, for broken plurals the Verb can be either feminine or masculine, even if the subject is certainly biologically masculine plural.

It is also the most elementary rule that Prepositional Phrase is neither the Subject nor Predicate of a Nominal Sentence; nor is the Subject of a Verb.

It is also the most elementry lesson of Arabic that the Subject of a Verb will ALWAYS be in NOMINATIVE case and NOT in genitive or accusative case.

Ignoring these rules, one will talk only rubbish while interpreting the text of Arabic.

dawngorgeous

Peace Uq,

Grammar aside, how does marrying up to four women make you fair to the orphans?

Dawn

Shirley

The first part of this post is directed to the person named Mazhar and the last part is addressing Wakas.

Mazhar,

From the beginning of this thread as I was trying to have my one on one with Wakas, you kept throwing comments at me and trying your best to engage me while I am dealing with Wakas. I'll address you just this once. After that, if Wakas wishes to present your arguments in addition to his own, I'll respond to him. That way I will be killing two birds with one stone.

You want to believe so badly that "Ma Taaba Lakum Min An-Nisaa' " is a prepositional phrase and for you to insist on this lets me know that you either did not read what I posted (along with a links) about the Ma - Min Clause in an Arabic sentence or you're ignoring and possibly reject it.

Ma Taaba Lakum Min An-Nisaa' IS NOT a prepositional phrase. A prepositional phrase (rather it be Arabic or English) indicates LOCATION or POSITION (and in the case of Min (when it IS used as a preposition to mean from) it indicates DIRECTION. This too is ELEMENTARY and BASIC Arabic.

A prepositional phrase (as I said) shows the location of the subject. The phrases underlined below are actual prepositional phrases.

1). Fatima fil Bayt - Fatima is in the house.

2). Ayna al kutub? Hiyya 'alal ma'ida - Where are the books? They are on the table.

The only prepositional or positional words I am aware of are Bi, m'a, 'ala, fee, tahta, aamaama, wara', bijanib, bayna, ila and (when it is indicating direction or location) min.

HOWEVER, I am under the impression that you should be aware that Min is ALSO USED to mean THAT WHICH or HE WHO is part of a whole, some, from among. I capitalized the words That Which because this term is the First Half of the clause that I had pointed out to you all. MA Taaba Lakum MIN An-Nisaa' - THAT WHICH/HE WHO has expressed an attitude of agreement and pleasantness to you.

So, that's TWO ELEMENTS of this phrase in 4/3 which make this phrase NOT a prepositional phrase. The FACT that it is not used as preposition in 4/3 (to indicate position, direction or location) but instead is used as indicator of someone who belongs to a group of people. 10/83 is JUST ONE of MANY verses in The Quran where the word Min is used in this manner. And also the FACT that the word "min" in 4/3 is used in the second half of the Ma-Min Clause. So NO "Ma Taaba Lakum Min An-Nisaa' " in 4/3 is not a prepositional phrase.

By the way, ignoring the message of The Quran and the meanings of the Arabic words, one will talk only rubbish while interpreting the text of Arabic.

DEAR WAKAS,

I know my last reply to you is quite lengthy, so I am not going to ask you to reply to everything in that post. But I would still like an answer to my question which I am going to repeat here

We agree that the masculine plural is used for two different groups of people. A group consisting of all males and a group consisting of males and females.

When you use come across the masculine plural that is referring to one of these two groups of people through reading a text How Do You Know which group of people the masculine plural is referring to? If it is used for PEOPLE/HUMAN BEINGS it will be referring to one of those two groups. So how DO YOU ascertain WHICH GROUP the masculine plural is referring to?

Mazhar

You want to believe so badly that "Ma Taaba Lakum Min An-Nisaa' " is a prepositional phrase

I never said this. I only said that is a prepositional phrase. In Arabic this is . Open any book of Syntactic Analysis, one will find it so.
And a primary class student of Arabic will say that it is rubbish to presume that an object noun of a Preposition could be subject of a preceding third person perfect verb. I don't know why people do not let simple things enter in minds only to stick what was stated earlier.

Mazhar

So, that's TWO ELEMENTS of this phrase in 4/3 which make this phrase NOT a prepositional phrase. The FACT that it is not used as preposition in 4/3 (to indicate position, direction or location) but instead is used as indicator of someone who belongs to a group of people. 10/83 is JUST ONE of MANY verses in The Quran where the word Min is used in this manner. And also the FACT that the word "min" in 4/3 is used in the second half of the Ma-Min Clause. So NO "Ma Taaba Lakum Min An-Nisaa' " in 4/3 is not a prepositional phrase.

This is now something more than rubbish. In 10/83 the subject of Verb is which is in nominative case and absolute state. The prepositional phrase that follows it relates to elided adjectival for the subject. The Subject of Verb is never in genitive case as in 4/3 is .

Preposition "Min" is used in Qur'aan perhaps more than 1500 times, just search, one will never find its object noun as subject of a verb.

Semantic Properties of Prepositions
In semantic terms, the preposition functions to illustrate a logical, temporal, or spatial relationship between the object of the prepositional phrase and the other components of the sentence.

Mazhar

Etymologically, (woman) is derived from (man).

Morphologically, (women) is formed from (woman).

The fact that shares no radical letters with is due to the formation of a plural noun from a singular using none of the latter's radical letters. This is not the only example in the Classical language, nor is it an infrequent phenomenon.

How are you.

This I have found about it
The standard word for "a man" in Arabic is

rajul(un)

A man

This is an agent noun of the structure fa"ul(un); it literally means "a walker."

Other words for "a man" in Standard Arabic include

/

'imru'(un) / mar'(un)
A man
Etymology mra'un
In modern spoken Arabic, words of the root R J L are used standardly
Man

("walker," active participle)

Used in Egypt and southern Levant with variable pronunciations

(e.g. "raagil" in Lower Egyptian )
raajil

Man

("very walker very man" emphatic active participle)

Used in Arabia, Levant, Iraq, etc. with variable pronunciations

(e.g. "rejjaal" in Urban Syrian )
rajjaal

The standard classical word rajul(un) can still be heard today in some rare dialects with varying pronunciations (e.g. "rajil" in Palestinian Arabic).

The feminine form of this word, rajula(tun) = "a woman" was uncommon in Classical Arabic and it is not a standard word.

Rather, the standard word for "a woman" in formal Arabic is the feminine of 'imru'(un)/ mar'(un)

/
'imra'a(tun) / mar'a(tun)

A woman
Etymology mra'atun
This word is used in many modern dialects (e.g. Arabia, Northern Levant, Iraq) with variable pronunciations (most commonly, "mara&quot. Another word that is common in modern Arabia is "hurma" (plural "hareem" &#1605.
Dialects that are derived mostly from classical Yemeni Arabic (Egyptian and South Levantine) use a non-Arabic word for "a woman"

sitt
A woman

This is not an Arabic word but a word that is commonly found in South Semitic languages (e.g. Ethiopian languages). It appears that this word was also used in Old South Arabian languages (ancient Yemeni languages spoken before Arabic).

Anyway, this word has found its way into modern Egyptian, Palestinian, and Lebanese Arabic. The plural is sittaat . This word is used in other modern dialects as a word for a "grandmother." This is found in dialects that started out as Yemeni-based dialects but deviated later (North Levantine).

The plural of rajul(un) is

rijaal(un)

Men

Note that rajul(un) cannot be regularly pluralized (cannot take -oona).

However, the words 'imru'(un), mar'(un), 'imra'a(tun), and mar'a(tun) cannot be pluralized at all.

This leaves the word for "a woman" without a plural. The plural word for "a woman" in Standard Arabic is

nisaa'(un)

Women

Another less common variant

niswa(tun)

Women

Both words do not have singulars (plurale tantum). These words are related to the following words

A male human being
'ins(un)

'insaan(un)

The roots ' N S and N S are apparently cognates and they mean "man, human."

Etymologies

nsun 'insun (man/human)

nsaatun nisaa'un (women)

The root N S / N SH is common in Semitic languages (e.g. Akkadian nishoo (people), Aramaic 'anaash / 'eesh (man), Hebrew 'ansh / 'eesh (man)).

In modern spoken Arabic, the following words are used for "men"

Used in Arabia, Levant, Iraq, North Africa etc. with variable pronunciations
rjaal

Used mostly in Egypt

("riggaala" in Lower Egypt )
rajjaala

http//arabic.tripod.com/Nouns4.htm

This entry seems incorrect
A male human being
'ins(un)

Qur'aan shows it otherwise---7206 has both Rijaal who are from Ins.

Noon_waalqalami

In other words, this verse says that if you are intoxicated, ill, on a journey or hit by forgetfulness than dont approach salah.

Same goes for this verse as the verse above.

Peace Maha, cross-reference and insert your new interpretation to see if it makes sense?

2223 nisukum forgetfulness yours a tillage for you so approach your tilt how you like ?
2236 not blame over you if you divorce nisaa/the forgetfulness what not you touched them...

411 directs you The God in your children to the male like share the two (f) so if are (f. pl) nisaa/forgetfulness above two (f) falahunna/so to them (f. pl) third dual (2/3) what left and if kanat/is (f) whidatan one/single (f) so to her the half

423 prohibited over you your mothers ? and mothers nisakum/forgetfulness yours

56 O you the ones who believe when you stand up to the prayer so wash your faces and your hands to the elbow and wipe your heads and your feet to the ankles and if you are impure so purify yourselves and if you are sick or on journey or comes one from among you from the toilet or you touched the forgetfulness?

3330 O forgetfulness the prophet from commits from you in immorality
3332 O forgetfulness the prophet you are not as one from the forgetfulness
3352 not lawful to you the forgetfulness from after and not that replace in them from spouses and if/had pleased you their beauty

651 O you the prophet when you divorce the forgetfulness so divorce them to their waiting period and count the count

The verse isnt talking about menstruation please refer to Bobs post.

2222 and they ask you about the time or place of war say it ailment so abandon al-nisaa/the forgetfulness in the time or place of war and not approach them until they are clean so when they are purified so come to them from wherever directive The God indeed The God loves the ones who turn in repentance and loves the ones who purify themselves

654 and the ones (f) who despaired from the time or place of war from nisakum/forgetfulness yours if you doubt so their waiting period three ashr/cycles and the ones (f) not yaid'na menstruate? and those the pregnant their term that they put aside their loads (i.e. give birth) and from fears The God He makes for him from His directive easier

http//www.studyquran.co.uk/PRLonline.htm

y d = To have her courses, menstruate; Her blood flowed from her womb, to attain the age of menstruation, to make a thing flow.
hada vb. (1) impf. act. 654
mahid n.m. 2222
Lane's Lexicon, Volume 2, page 322, 323

An Arabic-English Lexicon. London. Williams and Norgate. 1863. Edward William Lane.

1 , (S, A, Msb, K,) aor. , inf. n. and (S, Msb, K) and , (Aboo-Is-h?k, K,) said of a woman, (S, A, Msb, K,) She menstruated; i. e. her blood flowed; (A or blood came forth from her womb; (Mgh as also or this latter signifies she likened herself to the . (TA.) -b2- Also She attained the age of menstruation. (TA.) -b3- , (S, A, Msb,) aor. as above, (Msb,) inf. n. , (S, Msb,) The flowed with, (S,) or emitted, (A,) a matter resembling blood; (S, A flowed with its gum (Msb) the matter which it emits is called ; and is applied to the head of a new-born infant to scare away the j?nn, or genii. (A, TA ) -b4- The torrent overflowed; or poured out, or forth, from fullness; or ran; syn. . (TA.) 2 He attributed to the woman. (Msb.) -b2- , (TK,) inf. n., (Sgh, K,) Tempore men- struorum inivit ancillam suam. (Sgh, K, TK.) -b3- , (TK,) inf. n. as above, (K,) He made the water to flow. (K, TA.)

5 see 1. -b2- Also She abstained form prayer (&#1577 during the days of her ; (S, Msb, K, TA waiting for the stopping of the blood(TA) or she abstained, and did as the does (A, * Mgh) or she reckoned herself , and did as the does. (TA.) 10 , (S, Mgh, Msb,) in the pass. form, (Msb,) with damm to the , (Mgh,) found in the handwriting of Aboo-Zekereey? , (TA,) She continued to have a flow of blood (S, Mgh) after her days (S) or she had an exuberance of blood ; not what is termed (Msb) or her blood flowed without stopping, not on certain days, nor from the vein of menstruation, but from a vein called . (TA.) . -b2- A thing which flows from the , resembling . (Mgh.) A single time, or turn, of menstruation, or of the flow of the menstrual blood (S, * A, * Mgh, Msb *) pl. ; (A, Msb like as is pl. of , and of , and of , and of ; though by rule it should be . (Msb.) You say, and and . (A.) -b2- As used by the professors of practical law, The accustomed days thereof. (Mgh.) -b3- Also A single flow pl. . (TA.) the subst. from (S, K, TA) or a mode, or manner, or state, of (Msb) or the state (Mgh, TA) of the , (TA,) which is one of avoidance (Mgh, TA) of prayer and fasting and the like (Mgh) pl.. (S, Msb.) -b2- Also The menstrual blood; the blood of menstruation; and so and . (TA.) -b3- Also The piece of rag which the binds over her vulva; (S, Mgh, * Msb, * K and so (S) which latter also signifies a piece of rag thrown away (TA) pl. of the latter, . (S, TA.) see . , applied to a woman, act. part. n. from ; (S, Mgh, Msb, K thus, because it is an epithet of particular application ; (Msb and with ', being like and &c.; (TA and in like manner also, (S, Mgh, Msb, K,) on the authority of Fr (S) pl. (of the former, Msb) , (S, Mgh, Msb, K,) like as is pl. of , (Msb,) and , like as is pl. of , (TA,) and of the latter, , (Msb,) or . (S, Mgh, K.) -b2- In a certain trad., in which it is said that God will not accept the prayer of a unless she be with a , this does not mean one who is menstruating while actually occupied by prayer, (Msb, TA, *) but One who has attained to the age of menstruation; (TA or one who has attained to womanhood (Mgh) or it has not this meaning; for if it had, one would understand that a girl not arrived at puberty might pray with her head uncovered, which is not the case; but it means the menstruating kind, whether she have attained to puberty or not; as though the term female had been used in its place. (Msb.) is a simple subst. as well as an inf. n. (Zj, K) as the former, it is a n. of place; and as such it is used in the Kur ii. 222; meaning A woman's ; (Zj her ; (Mgh because it is the place of . (Zj, Mgh.) Some say that is hence derived; because the water flows to the (Az, K) for the Arabs put in the place of , and in that of. (Az, TA.) -b2- It is also a n. of time . (TA.) -b3- See also . -b4- When it is a simple subst., it has a pl., namely . (TA.) see . A woman continuing to have a flow of blood after her days (S) or having an exuberance of blood ; not what is termed (Msb) or having her blood flowing without stopping, not on certain days, nor from the vein of menstruation, but from a vein called . (K, * TA.)

and and A woman who is supposed to be pregnant; (K as also (A, K) and (A) or in whom pregnancy has appeared (K) or, (K) and , (TA,) as also , accord. to J and IM, but this is rejected by F, (TA,) a woman whose menstrual discharge is later than its usual time, and who is therefore hoped to be pregnant (S, K) pl. and and is also said; and sometimes the sing. (&#1612, being originally an inf. n., is used as a pl. (TA.)

One who mixes, or converses, with others ex. He is one who mixes, or converses, with women. (K.)

The Fakeeh of the Arabs says, (S, * TA)

Maha