وَلَيْسَ عَلَيْكُمْ جُنَاحٌ

Appears 1 times in Quran

Word Details

جُنَاحٌ

Meanings

blame
harm
sin

📖 Lane's Lexicon (Root: جنح)

[1] جَنَحَ , (S, A, K, &c.,) aor. جَنَحَ , (S, Msb, K,) agreeably with analogy, of the dial. of Temeem, and the most chaste form, (TA,) and جَنُحَ , (S, Msb, K,) of the dial. of Keys, (TA,) and جَنِحَ , (K,) inf. n. جُنُوحٌ, (S, Mgh, Msb, K,) He, or it, inclined, leant, or propended, (S, A, Mgh, L, K) إِلَيْهِ (L, Msb) and لَهُ (L) [to, or towards, it]; as also ↓ اجتنح, (S, Mgh, K,) and ↓ اجنح. (K [but, by the omission of a و after it, this is made in some copies of the K to relate to what there follows it].) It is said in the Kur [viii. 63], وَإِنْ جَنَحُوا لِلسَّلْمِ فَٱجْنَحْ لَهَا (Mgh, L) And if they incline to peace, incline thou to it: سلم being here made fem. because syn. with مُصَالَحَة. (L.) You say, جَنَحُوا لِلسَّلْمِ and إِلَيْهِ. (A.) ― 2-b2- He (a man) inclined, or leant, on one side; and leant upon his bow: as also ↓ اجتنح: and اجتنح ↓ عَلَيْهِ he leant upon him. (L.) And جَنَحَتْ She (a camel lying on her breast) leant on one side. (AO, TA.) ― 2-b3- He (a man) set about a thing, to do it with his hands, his breast leaning over it. (T, TA.) ― 2-b4- جَنَحَ عَلَى مِرْفَقَيْهِ, inf. n. جُنُوحٌ and جَنْحٌ, He (a man) rested himself upon his elbows, having set them upon the ground or upon a cushion. (ISh, TA.) ― 2-b5- جَنَحَ إِلَيْهِمْ and لَهُمْ He [inclined to them; or] followed them and submitted to them; namely, a sect. (ISh, TA.) ― 2-b6- جَنَحَتِ الشَّمْسُ لِلْغُرُوبِ [The sun inclined to setting]. (A.) ― 2-b7- جَنَحَ, (A, L, Msb,) aor. جَنَحَ , (L, Msb,) inf. n. جُنُوحٌ, (S, L, K,) said of the night, (S, A, L, Msb, K) and of the evening, (A,) and of the darkness, (L,) It inclined to going, or to coming: (A:) or it came on, or approached. (S, L, Msb, K.) ― 2-b8- Also, with the same aor. and inf. n., said of a bird, It contracted its wings to descend, or alight, and approached like one falling, and repairing to a place of refuge. (L.) ― 2-b9- جَنَحَتْ said of camels, They lowered the fore part of the neck [in running]: or they went quickly, or swiftly. (TA.) ― 2-b10- And, inf. n. جُنُوحٌ, said of a ship (سَفِينَة), She came to shallow water, and stuck to the ground, (A, L,)so as to cease from motion. (L.) ＝ 1-A2- جَنَحَ, inf. n. جُنُوحٌ, He (a man) gave with his [جَنَاح, or] hand. (TA.) ＝ 1-A3- جَنَحَهُ, (S, L,) aor. جَنَحَ , inf. n. جَنْحٌ, (L,) He hit, or hurt, its جَنَاح [or wing]; (S, L;) i. e., the جناح of the bird. (S.) And جَنَحَ فُلَانًا He hit, or hurt, the arm (جَنَاح) of such a one. (K. [In some copies of the K, by the omission of a و, this signification is erroneously made to relate to اجنح: so in the copies used by MF and SM, who state that the right verb is جَنَحَ]) ＝ 1-A4- جُنِحَ, (S, K,) with damm, (S,) like عُنِىَ, (K,) inf. n. جُنُوحٌ, (TA,) He (a camel) had his جَوَانِح [the ribs so called] broken by reason of the heaviness of his load: (S, K:) or he (a camel) had the first of his ribs broken in the part next the breast. (TA.) ＝ 1-A5- [جَنَحَ also signifies He regarded an act as a crime, or sin. Thus,] إِنّى لَأَجْنَحُ أَنْ آكُلَ مِنْهُ, in a trad. respecting the property of the orphan, means Verily I regard as a crime, or sin, (جُنَاح,) my eating, or devouring, [aught] thereof. (TA.)

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عَلَيْكُمْ

Meanings

against you
be heedful
be to you
for you
him above you
of you
on you
on your part
over you
to you
to you are
towards you
unto you
upon you
with regard to you
you
your
yourselves

Stem

عَلَيْكُمْ

وَلَيْسَ

Meanings

And it is not
but it cannot
nor can

Stem

لَيْسَ

Lemma

لَّيْسَ

Root

ل ي س

📖 Lane's Lexicon (Root: ليس)

[1] لَيْسَ a word denoting negation: (S, A, K:) it is a verb in the pret. tense, (S, A, K, Mughnee,) having no other tense, (Sb, S, M, Msb, Mughnee,) nor a part. n. nor an inf. n.; (Sb, M, Msb; *) of the measure فَعِلَ; (Mughnee;) originally لَيِسَ, from which it is contracted by the suppression of a vowel, (Sb, * S, M, * K, Mughnee, *) being found difficult of pronunciation, (S,) [i. e.,] to render it easy to pronounce, (K,) like عَلْمَ for عَلِمَ, (Sb, M,) the ى not being changed into ا (Sb, S, M) because it is imperfectly inflected, being used in the pret. form for the present, (S,) [i. e.,] because it has no future, nor part. n., nor inf. n., nor derivation, wherefore, not being perfectly inflected like its coordinates, it is made like that which is not a verb, as لَيْتَ: (Sb, M:) what shows it to be a verb, (S, Mughnee,) not a particle occupying the place of مَا, as Ibn-Es-Sarráj and some others after him have asserted, (Mughnee,) though not perfectly inflected like [other] verbs, (S,) is their saying لَسْتَ and لَسْتُمَا (S, Mughnee) and لَسْتُمْ (S) and لَيْسَا and لَيْسُوا and لَيْسَتْ [&c.], (Mughnee,) like as they say ضَرَبْتَ and ضَرَبْتُمَا and ضَرَبْتُمْ [&c.]: (S:) we have not determined its measure to be فَعَلَ, because this is not contracted; nor فَعُلَ, because there is no verb of this measure with ى for its medial radical letter, except هَيُؤَ; but لُسْتَ has been heard; so, accord. to this form, it may be like هَيُؤَ: (Mughnee:) the Benoo-Dabbeh say لُسْتُ and لُسْنَا in the sense of لَسْتُ and لَسْنَا; and some of them say لِسْتُ: (TA, art. لوس:) but Sb says, that the Arabs did not say لِسْتَ, like as they said خِفْتَ, because ليس is not perfectly inflected like [other] verbs. (M.) [There is also another opinion respecting its origin, which will be mentioned in the course of this article.] It [is generally a particular (not a universal) negative, and] denotes the negation of a thing at the present time; (M, Mughnee;) [i. e.] it denotes [thus] the negation of its predicate: (Msb:) and has the same government as the verbكَانَ and its coordinates; (S;) governing the subject in the nom., and the predicate in the accus.: (S, Mughnee:) as when you say, لَيْسَ زَيْدٌ قَائِمًا [Zeyd is not a person standing]: (Msb:) and by means of the context, it denotes the negation of a thing at a time not the present; as in the saying of El-Aashà [respecting Mohammad], لَهُ نَافِلَاتٌ مَا يُغِبُّ نَوَالُهَا وَلَيْسَ عَطَآءُ اليَوْمِ مَانِعَهُ غَدَا [He has bounties the bestowing of which is not on alternate days; and the giving of to-day will not be a preventer of it to-morrow]; and [sometimes when it is followed by a verb, as] in the saying, لَيْسَ خَلَقَ ٱللّٰهُ مِثْلَهُ [God has not created the like of him, or it.] (Mughnee.) But it differs from its coordinates in that the prep. بِ may be prefixed to its predicate: as in the saying, لَيْسَ زَيْدٌ بِمُنْطَلِقٍ [Zeyd is not going away]; the ب being a means of the verb's being trans., and also corroborative of the negation: and one may optionally not introduce it, because one may do without the corroborative, and because some verbs are trans. sometimes by means of a prep. and sometimes without a prep., as اِشْتَقْتُكَ and اِشْتَقْتُ إِلَيْكَ. (S.) It also differs from its coordinates in that its predicate may not be put before it: for you may say مُحْسِنًا كَانَ زَيْدٌ, but not مُحْسِنًا لَيْسَ زَيْدٌ: (S:) or some allow this latter; but others disallow it. (Ibn- 'Akeel on the Alfeeyeh, section on كان and its coordinates.) It is also used as an exceptive particle, (S, M, Mughnee,) in the place of إِلَّا; (S, Mughnee;) in which case [also] its subject [which is understood] is in the nom. case, and its predicate in the accus.: (S:) you say, جَآءَنِى القَوْمُ لَيْسَ زَيْدًا [The company of men came to me, except Zeyd]; as though you said, لَيْسَ الجَائِى زَيْدًا. (S, M: but in the latter, instead of جاءنى, we find أَتَى; and instead of الجائى, we find الآتِى.) You may also say, جَآءَنِى القَوْمُ لَيْسَكَ [The company of men came to me, excepting thee]; but the separate pronoun, إِيَّاكَ, is here better. (S.) When the predicate after it is connected with إِلَّا, as in the ex. here next following, Benoo-Temeem make it in the nom. case: thus they say, لَيْسَ الطِّيبُ إِلَّا المِسْكُ [It is not perfume, except musk; meaning, nothing is perfume except musk]: which has been resolved is several ways; some holding الطيب to be the subject of ليس: but its being peculiar to the dial. of Temeem refutes the explanations here referred to: some, again, hold ليس to be here used as a particle; and so in the saying لَيْسَ خَلَقَ ٱللّٰهُ مِثْلَهُ, mentioned above. (Mughnee.) Sometimes it is used in the sense of لَا التَّبْرِئَةِ [the لا which denies in a general manner to the uttermost, i. e., universally, or totally]; as is said in the K, except that in all the copies thereof we find وَإِنَّمَا put by mistake for وَرُبَّمَا: (TA:) [so in the saying in the Kur, ii. 194, لَيْسَ عَلَيْكُمْ جُنَاحٌ, which is the same as لَا جُنَاحَ عَلَيْكُمْ in verse 235 of the same chapter, meaning, There shall be no crime, or sin, chargeable upon you]. Sometimes, also, it is used as a connective particle, (Mughnee,) in the sense of لا so used: (TA:) as in the saying [of a poet], أَيْنَ المَفَرُّ وَالإِلٰهُ الغَالِبُ وَالأَشْرَمُ المَغْلُوبُ لَيْسَ الغَالِبُ [Where is the place of flight when God is the pursuer, and El-Ashram (meaning Abrahah) is the overcome, not the overcomer?]: which has been resolved by supposing الغالب to be the subject of ليس, and the predicate to be suppressed; the latter being said by Ibn-Málik to be an annexed pronoun referring to El-Ashram; so that the meaning is لَيْسَهُ الغَالِبُ [the overcomer is not he]. (Mughnee.) It is said (M, K) by Fr, (M,) and also by Kh, (TA,) that the original of لَيْسَ is لَا أَيْسَ; (M, K [in the latter of which I read أَوْ أَصْلُهُ, as in several copies of the K, or rather أَوْ أَصْلُهَا, as corrected in the TA, instead of أَوْ مَعْنَاهُ, the reading in the CK];) and this, says Fr, is shown by the saying, جِئْ بِهِ مِنْ أَيْسَ وَلَيْسَ, i. e., [Bring thou him, or it,] from where he, or it, is, and is not: (M:) or اِيتِنِى مِنْ حَيْثُ أَيْسَ وَلَيْسَ i. e., [Come thou to me, or probably, the right reading is اِيتِنِى بِهِ bring thou to me him, or it, (as I find in a copy of the K, in which به has been added in red ink, and in the A I find إِيتِ بِهِ,)] from where he, or it, is, and he, or it, is not: (K:) or the meaning is, مِنع حَيْثُ لَا وُجْدَ [from where there is no finding; or no being found, or no existence; or no power, or ability]: (K, * TA:) or أَيْسَ means مَوْجُودٌ [found, or existing], and لَا أَيْسَ [means] لَا مَوْجُودٌ [not found, or not existing], and is contracted [into لَيْسَ]: (K:) [but the last rendering of ايس and لا ايس seems to be taken from an explanation, not literal, of another saying; مَا يَعْرِفُ أَيْسَ مِنْ لَيْسَ he knows not a thing existing from a thing not existing.] Aboo-'Alee relates, that Sb said, جِئْ بِهِ مِنْ حَيْثُ وَلَيْسَا [Bring thou him, or it, from where he, or it, is and is not]; meaning, وَلَيْسَ, the fet-hah of the س being made full in sound, on account of the pause. (M.) In the saying of a certain poet, قَدْ رُسَّتِ الحَاجَاتُ عِنْدَ قَيْسِ إِذْ لَا يَزَالُ مُولَعًا بِلَيْسِ [Wants have been forgotten as old things (so رُسَّت is explained in the M, as used here, in art. رس,) with Keys, since he ceases not to be addicted to the use of the word leysa], it is made by him a noun, and declined. (M.)

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uthmani

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العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "وَلَيْسَ عَلَيْكُمْ جُنَاحٌ".

33:6

ٱدْعُوهُمْ لِءَابَآئِهِمْ هُوَ أَقْسَطُ عِندَ ٱللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوٓا۟ ءَابَآءَهُمْ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَمَوَٰلِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

English - Hazrat Molavi Sher Ali ^ra

Call them by the names of their fathers. That is more equitable in the sight of Allah. But if you know not their fathers, then they are your brothers in faith and your friends. And there is no blame on you in any mistake you may unintentionally make in this matter, but what matters is that which your hearts intend. And Allah is Most Forgiving, Merciful.

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ

جُنَاحٌ

Meanings

Stem

Lemma

Root

📖 Lane's Lexicon (Root: جنح)

عَلَيْكُمْ

Meanings

Stem

وَلَيْسَ

Meanings

Stem

Lemma

Root

📖 Lane's Lexicon (Root: ليس)

Occurrences in Quran

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