Nahl 90:

• إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُون
  (
  F-H-Sh ف ح ش
  اَلفْحُ ش“ ” (al-fuhsh): to cross limits, to be excessive, for something to be above limit, to exceed limits of courtesy in a talk.
  فَحُش الْاَمْرُ “ ” (fahushal-amr): the matter crossed limits.
  اَلفْاَح ش“ ” (al-faahish): one who exceeds the limit {T}.
  The Quran has used “ ف حْشَاءُ ” (fahsha-u) against “ عَدْلٌ ” (adlun) in (16:90) and also against “ قسِْطٌ ” (qist) in
  (7:28-29).
  In surah Al-Ahzaab this word has appeared against “ قَنَتَ ” (qanatat) which means obedience of Allah’s
  laws (30:31). See heading (Q-N-Y). Therefore “ فُحْ شٌ ” (fuhsh) means to be go against the permanent
  values as defined and explained in the Quran. In other words, “ فُحْشٌ ” (fuhsh) means to be disobedient
  towards any of Allah’s laws and commit any ignominious act (3:134).
  Ibn Faris says the basic meanings include fault in something.
  فحَْشَاءُ “ ” (fahsha-u): miserliness.
  فاَحِشٌ “ ” (faahish): stingy in spending on others {T}.
  اَفْحَشَ “ ” (af-hasha): he was a miser {M}.
  The Quran has used this word to mean miserliness in (2:268) where it has appeared against “ فَضْلٌ ” (fazl)
  ( فَضْلٌ “ .( 2:268 ” (fazl): abundance, proliferation of sustenance. As such “ فُحْشٌ ” (fuhsh) would mean the
  narrowness or constriction of sustenance, sparseness, or to be miser in spending it. This is what
  miserliness is. “ فحَْشَا ء ” (fuhsha) here would mean to acquire wealth from disallowed or unwarranted.
  اَلفْوَاَح ش“ ” (al-fawahish): it is the plural of “ٌ فاَحِشَۃ ” (faahisha) and “ اَلْفَحْشَاءُ ” (al-fah-shaa’u) is the noun for
  فاَحِشَۃ “ٌ ” (faahisha) {T} that is “to ignore the limits”.
  
  N-K-R ن ک ر
  الَنکَّرُْ “ ” (un-nakru) or “ الَنکُّرُْ ” (un-nukr): excessive cleverness, the deceit of the intellect.
  رَجُلٌ نَکِرٌ “ ” (rajulun nakiroon): a very clever man.
  الَْمُناَکَرَة “ُ ” (al-munakaratu): to deceive one another {T}.
  The Quran has mentioned “ اَمْ رِ بِا لمعَرُْوْفٌ ” (amri bil’maroof) and “ نَہِ ی عَ نِ اَ لمُ نکَ رٌ ” (nahi unil munkar) quite
  often as in (3:103). The right meaning of these words i.e. “ معَرُْوْفٌ ” (maroof) and “ مُنْکَرٌ ” (munkar) has
  been detailed under heading (Ain-R-F). In short a Quranic or Islamic society formulates laws and rules
  under the permanent values of the Quran for its society.
  These are called “ معَرُْوْفٌ ” (maroof), i.e. “recognized as acceptable by that society”. Things which are not
  acceptable to this society are called “ مُنْکَرٌ ” (munkar). These two words describe all acceptable,
  favourable, pleasant and unpleasant things or deeds.
  The concept that “ معَرُْوْفٌ ” (maroof) means “all those things and deeds which are natural” and “ ”مُنْکَرٌ
  (munkar) are “all those things which are unnatural” is not a Quranic concept. There is nothing within
  man which can differentiate at its own between right and wrong. If there was something in him like the
  instinct within animals then there was no need of the revelation at all. See heading (F-Te-R) and (L-HM).
  معَرُْوْفٌ “ ” (maroof) is that which is acceptable and “ مُنْکَرٌ ” (munkar) is something which is not pleasant
  according to the revelation. These include governmental laws and rules and actions and the norms of the
  society, customs, etc.
  The revelation, except in some cases, has not provided a list of all things that are “ معَرُْوْفٌ ” (maroof) and
  مُنْکَرٌ “ ” (munkar) and we have to decide about them under the given guidance and assess is these within
  the domain of the permanent values. The Quran has merely provided the overall principles under which a
  Quranic society makes its own list.
  As such, “ معَرُْوْفٌ ” (maroof) is that which is recognized by a Quranic society and “ مُنْکَرٌ ” (munkar) is that
  which such a society does not recognize as acceptable. As such, it is said in Surah Al-Moomta’hina that
  any list of “ معَرُْوْفٌ ” (maroof) will not brook any opposition or disobedience to the Messenger (60:12).
  This means that everything that a Quranic society recognizes as, will be treated as law, and a Quranic
  society can only recognize those things as law, as are under the guidance of the Quran. Anything that is
  against the Quran shall be deemed unlawful, and will be “ مُنْکَرٌ ” (munkar) not “ معَرُْوْفٌ ” (maroof). This is
  the basis on which “ معَرُْوْفٌ ” (maroof) and “ مُنْکَرٌ ” (munkar) are determined and defined.
  
  
  B-Gh-Y ب غ ی
  اَلْبَغْی“ ” (al-baghyi) is the wish to overstep the middle path (regardless of whether one can actually do or not).
  اَلْبَغْیُ “ ” (al-baghyo): too much rain that exceeds all measures.
  بَغَتِ السَّمَاءُ “ ” (baghatis samai) is the cloud that exceeds its limit, meaning that it rained a lot. These are the
  basic meanings of this word.
  Ibn Faris says it basically means to ask for something and to be spoilt.
  فِءَة باَغِيۃَ “ٌ ” (fe’ateh baghia) is a party or group that opposes the order and rebel.
  الَْبغََاياَ“ ” (al-baghya) are those soldiers who move ahead for making prior arrangements.
  بغَٰی يبَْغِیْ “ ” (bagha yabgha): he became too proud and exceeded his limits.
  تبَاَغَوْا“ ” (tabaghau): to commit excesses on one another.
  بَغَتِ ا لمَ رْ اَة بغَِاءً “ ” (baghatil mar’ato begha’a): the woman exceeded the limits of decency.
  بَغِیٌّ “ ” (baghyun) and “ بَغُوٌّ ” (baghu’a) is a fornicating woman.
  بغَٰی عَليَْہِ “ ” (bagha alaih) is to commit excess against or on someone, to oppress someone, to be high
  handed against somebody, and be jealous of someone. If the envy is for a good thing then the envy also
  becomes good otherwise not {T}.
  اِبْتِغَاءٌ “ ” (ibtigha): to struggle in pursuit of something. If the search is for something good, then the search
  becomes limited, otherwise a wild chase {T}.
  البَْغِيْۃَ “ ” (al-bighyah) and “ البَْغَيْۃَ ” (al-bughiya) is the thing which is being looked for, which one intends to
  possess. It also means something which is lost and for which a great search is mounted.
  اَلْباَغِیْ “ ” (al-ba’ghi) also means one who searches {T}.
  اِنْبَغٰی الشَّيْیٌ “ ” (in bagh-ash shaiyi) is for something to become easy, to be acquired, or to be befitting.
  مَا ينَْبغَِیْ “ ” (ma yanbaghi): this is not correct or proper, or this is not possible, or this is not permitted {T}.
  
  
  
  
  
  )