النص المفهرس

104
anme pronounce it with I also when it is conjoined
with a following word ; saying, EN's Gi; [as we
generally find it written in books;] but this is of
a bad dialect: (TA:) [this last assertion, however,
requires consideration ; for the dial. here said to
be bad is that of Temeem, accord. to what here
follows :] the Baarces hold that the pronoun con-
sists of the . and the , and that the [final] 1 is
redundant, because it is suppressed in a case of
conjunction with a following word; but the
Koofees hold that the pronoun is composed of all
the three letters, because the 1 is preserved in a
case of conjunction with a following word in the
dial. of Temeem. (Marginal note in a copy of
the Mughnee.) [Accord. to Az,] it is best to say
"Ul in a case of pause; and Vgl in a case of
conjunction with a following word, as in 20 31
Jis [I did that]; but some of the Arabs say,
quiescent ن and some make the ; أَنَّا ؟ فَعَلْتُ وَالَ
in a case of this kind, though this is rare, saying,
JIS Eli gi [I said that]; and Kuda'ah prolong
the former 1, saying, 25 Si. (T.) [Accord. to
J,] VUf is a pronoun denoting the speaker alone,
and is made to end invariably with fet-h to dis-
tinguish it from the partiele gi which renders the
aor. mangoob; the final 1 being for the purpose of
showing what is the vowel in a case of pause ; but
when it occurs in the middle [or beginning] of a
sentence, it is dropped, except in a bad dialeet.
(8.) [Accord. to ISd,] Si is a noun denoting
the speaker; and in a case of pause, you add 1 at
the end, [saying Gi, ] to denote quiescence; (M;)
[or] it is better to do this, though it is not always
done: (TA:) but it is said, on the authority of
Ķir, that there are five dial. vars. of this word;
أَنْ and ,آنَ ٧ and ,أَنَا ٧ and ,أَنَ ا فَعَلْتُ ,namely
and Wifi, all mentioned by IJ; but there is some
weakness in this : IJ says that the . in V "i may
ba a substitute for the 1 in Ui, because the latter
is the more usual, and the former is rare ;
or it may be added to show what is the vowel,
like the 1, and be like the . in nuts and
AL. (M.) For the dual, as well as the pl.,
only 5 is used. (Az, TA.) __ It is also a
pronoun denoting the person addressed, or spoken
to, by assuming the form YEJi [Thou, masc.];
- being added to it as the sign of the person
addressed, (S, M, Mughnee, K,) and gl being
the pronoun, (M, Mughnee, K,) accord. to the
general opinion ; (Mughnee, Ķ ;) the two be-
coming as one; not that one is prefixed to the
other as governing it in the gen. case : (§:) and
so YOJi, (S, M, Mughnee, K,) addressed to the
female : (Ş, M :) and CESt, (M, Mughnee, Ķ,)
addressed to two; not a regular dual,.for were it
: ضَرَبْتُكُمَا in ڪُمَا but like ; انْتَانٍ so it would be
(M :) and i and 351, ($, Mughnee, Ķ,)
which are [respectively] the masc. and fem. pis.
(TA.)_ To each of these the & of comparison is
sometimes prefixed ; so that you say, vute ES
[Thou art like me, or as I], and Este Ui [or
Este Sf I am like thec, or as thou]; as is
related on the authority of the Arabs; for though
the J of comparison is not prefixed to the [affixed]
ان
[Book I.
,أَنْتَ كِى but not .ُنْتَ كَزَيْدِ ,pronoun, and you say
yet the separate pronoun is regarded "by them as
being in the same predicament as the noun; and
therefore the prefixing it to the latter kind of
pronoun is approved. (S.) It is said in the Book
of JJ, by IKh, that there is no such phrase, in
the language of the Arabs, as S Esi, nor as
Élé Ui, except in two forged verses; wherefore
Sb says that the Arabs, by saying أنْتَ مِثْلِى and
and أَنْتَ كِى have no need of saying , أَنَّا مِثْلُكَ
Se Ui : and the two verses are these :
· فَلَوْلَا الحَيَاءُ لَكُنَّا كَهُمْ . وَلَوْلَا البَلَاَءَ لَكَانُوا كُنَّا .
[And but for the sense of shame, we had been like
them, or as they : and but for trial, or affliction,
they had been lihe us, or as we]: and
·
إِنْ تَكُنْ عِی فَإِنَّنِی ڪَكَ بِهَا
إِنَّنَا فِى المُلَامِ مُصْطَحِبَانٍ
.
·
.
[If thou art lihe me, or as I, verily I am like
thee, or as thou, in respect of her, or it, or them :
verily we, in respect of blame, are companions].
(TA.) Az mentions his having heard some of the
Benoo-Suleym say, ◌ُكْمَا أَنْتَنِى, [the latter word
being a compound of the pronoun Esi, regularly
written separately, and the affized pronoun ,]
meaning Wait thou for me in thy place. ('TA.)
It is also a particle : and as such, it is-First,
a particle of the kind called Syslas, rendering
the aor. mangoob : (Mughnee, Ķ :) i. e., (TA,)
it combines with a verb [in this case] in the future
[or sor.] tense, following it, to form an equivalent
to an inf. n., and renders it manşoob : (§, TA :)
you say, ◌َأُرِيدُ أَنْ تَقُوم [I desire that thou stand,
or that thou wouldst stand, or that thou mayest
stand]; meaning d's hyl [I desire thy stand-
ing]. (§.) It occurs in two places : first, in that
of the inchoative, or in the beginning of a phrase,
so that it is in the place of a nom. case; as in the
وَأَنْ تَصُومُوا حَيَّرْ كُمْ ,[180 .saying [in the Kur ii
[And that ye fast is better for you]; (Mughnee,
K;) i. e. l. [your fasting]. (TA.) And,
secondly, after a word denoting a meaning which
is not that of certainty: and thus it is in the place
of a nom. case; as in the saying [in the Kur
أَمْ يَأْنِ لِلَّذِينَ آَمْنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ ,[15 .Ivii
[Hath not the time that their hearts should be-
come submissive, i. e. the time of their hearts'
becoming submissive, yet come unto those who have
believed?]: and in the place of an accus. case ; 88
وَمَا كَانَ هذا ,[38 .in the saying [in the Kur x
And this Kur-an is not such] الْقُرْآنُ أَنْ يُقْتَرَى
that it might be forged; i. e., Eles1; so in Bd
and Jel; and so in a marginal note to a copy of
the Mughnee, where is added, meaning .
forged] : and in the place of a gen. case; as in
مِنْ قَبْلٍ أَنْ يَأْتِىَ ,[10 .the saying [in the Kur lxiii
Before that death come unto any] أحَدَكُمُ الْمَوْتُ
one of you ; i. e. before death's coming unto any
one of you]. (Mughnee, K.) Sometimes it makes
the aor. to be of the mejzoom form, (Mughnee,
K,) as some of the Koofees and AO have men-
tioned, and as Lh has stated on the authority of
certain of the Benoo-Sabbah of Dabbeh ; (Mugh-
nee;) as in this verse :
إِذَا مَا غَدَوْنَا قَالَ وِلْدَانُ أَهْلِنَا
·
·
تَعَالَوْا إِلَى أَنْ يَأْتِنَا الصَّيْدُ نَحْطِبٍ
.
[When we went away in the morning, the youths
of our family, or people, said, Come ye, until that
the chase come to us, (i. e. until the coming of the
chase to us,) let us collect firewood]. (Mughnee,
K.) And sometimes it is followed by an aor. of
the marfova form ; as in the saying [in the Kur
ii. 233], accord. to the reading of Ibn-Moneysin,
For him who desireth] لِمَنْ أَرَادَ أَنْ يُتِمُّ الرَّضَاعَةَ
that he may complete the time of sucking; i. e. the
completing thereof]; (Mughnee, Ķ ;) but this is
anomalous, (I'Ak p. 101, and TA,) or Si is here
a contraction of Si [for "Si] : (I'Ak :) and in the
saying of the poet,
أَنْ تَقْرَآنِ عَلَى أَسْمَاءُ وَيُحَكُمَا
مِنِّى السَّلَامَ وَأَنْ لَا تُخْبِرَا أَحَدًا
[That ye two convey, or communicate, to Ammà,
(mercy on you! or mos to you!) from me, salu-
tation, and that ye inform not any one]; but the
Koofees assert that Si is here [in the beginning
of the verse] a contraction of Ji, and anomalously
conjoined with the verb; whereas the Basrees
correctly say that it is SI which renders the aor.
mangoob, but is deprived of government by its
being made to accord with its co-ordinate ,
termed مَصْدَرِيّة ;(Mughnee;) or, as IJ says, on
the authority of Aboo-' Alee, Si is here used by
poetie licence for LCI; and the opinion of the
Baghdadees [and Basrecs], that it is likened to
L, and therefore without government, is impro-
bable, because gi is not conjoined with a verb in
the present tense, but only with the preterite and
the future. (M.) When it is suppressed, the sor.
may be either mansoob or marfooa ; but the latter
is the better ; as in the snying in the Kur
[xxxix.64], ◌ُأَفَغَيْرُ اللهِ تَأْمُرُونِى أَعْبُد [Other than
God do ye bid me worship?]. (§.) If it occurs
immediately before a preterite, it combines with
it to form an equivalent to an inf. n. relating to
past time; being in this case without government:
you say, ◌َأَعْجَبَنِى أَنْ قُمْت [It pleased me that
thou stoodest]; meaning thy standing that is past
pleased me : (§:) and thus it is used in the saying
كَوْلَا أَنْ مَنَّ اللّه عَلَيْنَا ,[82 .in the Kur xxviii]
[Were it not for that God conferred favour upon
us; i. e., for God's having conferred favour upon
us]. (Mughnee.) -It is also conjoined with an
imperative ; as in the phrase mentioned by Sb,
.I wrote to him, Stand; i. e] كَتَبْتُ إِلَيْهِ بِأَنْ قُمْ
I wrote to him the command to stand]; which
shows that AHei is wrong in asserting that when-
ever it is conjoined with an imperative it is an
explicative [in the sense of si], and that in this
particular instance the - may be redundant,
which it cannot here be, because, whether re-
dundant or not, it is not put immediately before
anything but a noun or what may be rendered by
a noun. (Mughnee.) _ Secondly, it is a con-

105
ان
Book I.]
traction of gi; (Mughnee, Ķ;) and occurs after
a verb denoting certainty, or one used in a manner
similar to that of such a verb : (Mughnee:) so in
عَلِمَ أَنْ سَيكُونُ ,[20 .the saying [in the Kur Ixxiii
He knoweth that ( the case will be] مِنْكُم مَرْضَى
this:) there will be among you some diseased; the
affixed pronoun ., meaning JEJ1, being under-
stood after gi, which therefore stands for JI, i. e.
SUE Cij: (Mughnee, Ķ :* ) and in the phrase,
It has come to my] بَلَغَنِى أَنْ قَدْ كَانَ كَذَا وَكَذَا
knowledge, or been related to me, or been told to
me, or it came to my knowledge, &c., that (the
case is this:) such and such things have been] ; a
phrase of this kind, in which Si occurs with a
verb, not being approved without Ji, unless you
Bay , بَلَغَنِى أَنَّهُ كَانَ كَذَا وَكَذَا :(Lth, T;) [for]
when the contracted Si has for its predicate a
verbal proposition, of which the verb is neither
imperfectly inflected, like ◌َليس and عَسَى, nor
expressive of a prayer or an imprecation, it is
separated from the verb, according to the more
,سوف or رس or the prefix , قَدْ approved usage, by
or a negative, as ý &c., or ": (I'Ak pp. 100
nnd 101:) but when its predicate is a nominal
proposition, it requires not a separation ; so that
you Bay, ◌ْعَلِمْتُ أَنْ زَيْدٌ قَائِم [I knew that (the
case was this :) Zeyd was standing] ; (I' Ak p.100;)
and ◌ٌبَلَغَنِى أَنْ زَيْدْ خَارِج [It has come to my
knowledge, or been related to me, or been told to
me, &c., that (the case is this:) Zeyd is going, or
coming, out, or forth] ; (TA ;) except in the case
of a negation, as-in the saying in the Kur [xi. 17],
y ij ý El, [And that (the case is this:)
there is no deity but He]. (I'Ak p. 100.) Thus
used, it is originally triliteral, and is also what is
termcd عَلِمَ أَنْ] ; مَصْدَرِيَّة, in the first of the exs,
عَلِمْ أَنَّ.i.c ,عَلِمَ أنّهُ above, for instance, meaning
[زَعَلِمْ كَوْنَ الشَّأَنِ which is equivalent to , الثّأْنْ
and governs the subject in the accus. case, and
the predicate in the nom. case: and its subject
must be a pronoun, suppressed, [as in the exs.
given above, where it means Juni, and in a verse
cited before, commencing ◌ِأَنْ تَقْرَآن, accord. to
Aboo-'Alee,] or expressed ; the latter, accord. to
the more correct opinion, being allowable only by
poetic license : and its predicate must be a pro-
position, unless the subject is expressed, in which
case it may be either a single word or a proposi-
tion ; both of which kinds occur in the following
saying [of a poet] :
بِأَنْدَ رَبِيعْ وَغَيْثْ مَرِيعْ
·
وَأَنْكَ هُنَاكَ تَكُونُ الثِّمَالَا
.
[he is speaking of persons coming as guests to
him whom he addresses, when their provisions
are exhausted, and the horizon is dust-coloured,
and the north wind is blowing, (as is shown by
the citation of the verse immediately preceding,
in the T,) and he says, They know that thou art
like rain that produces spring-herbage, and like
plenteous rain, and that thou, there, art the aider
and the manager of the affairs of people]. (Mugh-
nee. [In the T, for ◌ٌرَبِيع, I find ◌ُالرَّبِيع ; and for
Bk. I.
Jul,, I there find Las', : but the reading in the | the chief persons of them ] broke forth, or launched
Mughnee is that which is the more known.])
[J says,] i is sometimes a contraction of gi,
بَلَغَنِى ,and does not govern [anything] : you say
explained above]; and it is said] أَنْ زَيْدُ خَارٍ.
in the Kur [vi. 41], ◌ُوَنُودُوا أَنْ تِلْكُمُ الْجَنَّه [And
it shall be proclaimed to them that (the case is
this :) that is Paradise]: (§:) [here, however,
Gi is regarded by some as an explicative, as will
be seen below :] but in saying this, J means
that it does not govern as to the letter ; for
virtually it does govern ; its subject being meant
to be understood; the virtual meaning being
ju J. (IB.) [In another place, J says,]
You may make the contracted Si to govern or
not, as you please. (S.) Aboo-Tálib the Gram-
marian mentions an assertion that the Arabs
make it to govern ;. as in the saying [of a poet,
descrihing a beautiful bosom],
كَأَنْ قَدْیَيْهِ حُقَّانِ
[As though its two breasts mere two small round
boxes]: but [the reading commonly known is
·
كَأَنْ قَدْيَاهُ حُقَّانِ
.
(this latter reading is given in De Sacy's Anthol.
Gram. Ar. p. 104 of the Ar. text; and both are
given in the $;) ¿lé here meaning Ste; and]
Fr says, We have not heard the Arabs use the
contracted form and make it to govern except
with a pronoun, in which case the desinential
syntax is not apparent. (T.) The author of the
Ķ says in the B that you say, 1; il Ene
Luis [I knew that Zeyd was indeed going
away], with J when it is made to govern ; and
I knew that (the case was] عَلِمْتُ أَنْ زَيْدٌ مُنْطَلِقْ
this :) Zeyd was going away], without J when it
is made to have no government. (TA. [But in the
latter ex. it governa the subject, which is under-
stood, as in other exs. before given.]) [See an cx.
in a verse ending with the phrase ◌ِوَكَأَنْ قَد cited
voce is, where gle is for Je, meaning J'e
SEI, and a verb is understood after Ji. And
see also Ci, below.] __ Thirdly, it is an expli-
cative, (Mughnee, Ķ,) meaning si, (S, M, and
so in some copies of the K,) or [rather] used
in the manner of _si; (Mughnee, and so in some
; قَائِلِينَ or ,قَائِلًا copies of the K;) [meaning
or ◌ُيَقُول, or ◌َيَقُولُون ; or some other form of the
verb JÚ; i. e. Saying ; &c. ; ] as in the saying
فَأَوْحَيْنَا إِلَيْهِ أَنِ أَصْنَعِ الْقُلْلَكَ ,[27 .in the Kur xxili]
[And we revealed, or spake by revelation, unto
him, saying, Make thou the ark]; (Mughnee,
وَنُودُوا أَنْ تِلْكُمُ [,41 .K;) and [in the Kur vii)
Ji [ And it shall be proclaimed to them, being
said, That is Paradise] ; or in these two instances
it may be regarded as what is termed zigicas,
by supposing the preposition [] understood
before it, so that in the former instance it is the
biliteral, because it is put before the imperative,
and in the second it is the contraction of Si,
because it is put before a nominal proposition ;
وَانطَلَقَ [,5 .Mughnee ;) and [in the Kur xxxviii)
M, Mughnee) i. e. [And,$) الْمَلَأُ مِنْهُمْ أَنِ آَمْشُوا
forth, with their tongues, or in speech, [saying,]
Go ye on, or continue yo, in your course of action
&c. (Mughnee.) For this usage of Ji, certain
conditions are requisite : first, that it be preceded
by a proposition : secondly, that it be followed
by a proposition ; so that you may not say, 3,5
in this أى but you must say ,عَسْجَدًا أَنْ دَهَبًّا
case, or must omit the explicative : thirdly, that
the preceding proposition convey the meaning of
J'AI, as in the exs. above; in the last of which,
Slut has the meaning assigned to it above ; not
that of walking or going away: fourthly, that there
be not in the preceding proposition the letters of
; قُلْتُ لَهُ أَنِ أَفْعَلْ ,so that one may not say ; القَوْلُ
or, if there be in it those letters, that the word
which they compose shall be interpreted by
another word; as in the saying, in the Kur
وَمَا قُلْتُ لُهْ إِلَّ مَا أَمَرْتَنِى بِهِ أَنِ اعْبُدُوا اللهَ , [117.v]
which may mean, as Z says, I have not com-
manded them [aught save that which Thou com-
mandedst mo, saying, Worship ye God]; (Mugh-
nee ;) in which instance Fr says that it is an
explicative : (T :) fifthly, that there be not a pre-
position immediately before it; for if you say,
it is what is termed ,كَتَبْتُ إِلَيْهِ بِأَنِ أَفْعَلْ كَذَا
Lowas [as we have before shown]. (Mughnce.)
When it may be regarded as an explicative and
أَشَرْتُ إِلَيْهِ أَنْ as in ,لا is followed by an aor. with
it may be marfoon, [namely, the ,لَّا تَفْعَل كَذَا
sor.,] on the supposition that y is a negative ;
or mejzoom, on the supposition that it is a pro-
hibitive ; and in both cases Ol is an explicative ;
[so that the meaning is, I made a sign to him,
as though saying, Thou wilt not do such a thing,
in the former case ; or, in the latter, Do not thou
such a thing ;] or mangoob, on the supposition
that y is a negative and that Of is what is termed
Lucas: but if y is wanting, it may not be
mejzoom, but may be marfoon [if we use glas
an explicative] or mansoob [if Ol be what is
termed مَصْدَرِيّة] .(Mughnee.) - Fourthly, it is
redundant, as a corroborative, (Mughnee, Ķ,)
like whatever else is redundant : and thus it is
in four cases: one of these, which is the most
common, being when it occurs after W denoting
time; [and this is mentioned in the M;] as in
وَلَمَّا أَنْ جَازَتْ ,[32 .the saying [in the Kur xxix
Lj ull, [And when our apostles came to Lot]:
(Muglince:) [or,] accord. to J, (TA,) it is some-
times a connective to W; as in the saying in the
Kur [xii. 96], ◌ُفَلَمَّ أَنْ جَاءَ الْبَشِير [And when that
(like as we say, "now that,") the announcer of
good tidings came] : and sometimes it is redun-
dant ; as in the saying in the Kur [viii. 34],
as though it might] وَمَا لَهُمْ أَنْ لَا يُعَذِّبَهُمُ اللهُ
be rendered But what reason have they, God
should not punish them ?]: (§, TA:) but IB
says that the connective is redundant ; and [that
Ol is not redundant in the latter instance, for]
if it were redundant in this verse of the Kur it
would not render the [aor.] verb mangoob. (TA.
[The author of the Mughnee, like IB, disallows
that Si is redundant in a case of this kind, which
Kh asserts it to be; and says that is under-
14

108
ان
[Book I.
stood before it.]) The second case is when it
occurs between , and a verb signifying swearing,
the latter being expressed ; as in this verse :
فَأَقْسِمُ أَنْ لَوِ الْتَقْنَا وَأَنْتُمُ
لَكَانْ لَنَا يَوْمٌ مِنَ الشَّرِّمُظْلِمُ
[And I smear, had we and you met, there had
been to ws a dark day of evil]: and when that
verb is omitted; as in the following ex. :
.
أُمَا وَاللهِ أَنْ تَوْكُنْتَ حُرّا
وَمَا بِاَلْحُرِّ أَنْتَ وَلَا العَتِيَقِ
[Verily, or now surely, by God, if thou wert
freeborn; but thou art not the freeborn nor the
emancipated]: so say Sb and others : Ibn-'Og-
foor holds it to be a particle employed to connect
the complement of the oath with the oath; but
this is rendered improbable by the fact that it
is in most cases omitted, and such particles are
not. (Muglince.) The third case, which is extr.,
is when it occurs between the _ [of comparison]
and thic noun governed by it in the genitive case;
as in the saying,
وَيَوْمًا تُوَافِينَا بِوَجٍْ مُغَسَّمٍ
كَأَنْ لَبْيَةٍ تَعْطُو إِلَى وَارِقِ السَّلَمْ
.
[And on a day thou comest to us with a beau-
tiful face, lihe a doc-gazelle raising her head
towards the goodly green-leaved tree of the selem
kind], accord. to the reading of him who makes
L' to be governed in the genitive case [instead
of the accus. or the nom .; for if we read it in
the accus. or the nom., Si is a contraction of 31;
in the former case, 21: being its subject, and its
predicate being suppressed; and in the latter case,
the meaning being in Uté, so that the subject
of Ol is suppressed]. (Mughnee.) The fourth
case is when it occurs after 151; as in the follow-
ing ex. :
.
.
فَأُمْهِلُهُ حَتَّى إِذَا أَنْ كَأَنَّهُ
مُعَاطِى يَدٍ فِى لُجَّةِ الّآءِ غَامِرُ
[And I leave him alone until when he is as though
he were a giver of a hand to be laid hold upon,
in the fathomless deep of the water immerged].
(Mughnee.) _ [Fifthly,] among other meanings
which have been assigned to it, (Mughnee,) it
has a conditional meaning, like 3 !: (Mughnee,
Ķ:) so the Koofees hold; and it seems to be
most probably correct, for several reasons : first,
because both these forms occur, accord. to dif-
ferent readings, in several instances, in one
passage of the Kur; as in [ii. 282,] J Si
LAS! [ If one of them train (namely, women,)
err]; &c. : secondly, because [the prefix]
often occurs after it; as in a verse commencing
with abis Ul [as cited voce Lol, accord. to some
who hold that Li in that verse is a compound
of the conditional gi and the redundant &; and
as in the Kur ii. 282, where the words quoted
فَتُذَكِّرَ إِحْدَاهُهَا above are immediately followed by
"y"]: thirdly, because it is conjoined with
-
3! [which forms a part of the compound y]
in this ex. :
إِمَّا أَقَمْتَ وَأَمَّا أَنْتَ مُرْتَحِلًا
قَاللهُ يَكْلَأُ مَا تَأْتِى وَمَا تَذَرُ
[ If thou remain, and if thou be going away (Li
meaning Ele gi, as syn. with Els &p, may
God guard thee (, being marfoos because of
the 3) as long as thou doest and as long as thou
. leavest undone]: thus related, with kesr to the
former 1 [in LI] and with fet-h to the latter
[in Ci]. (Mughnee.) _ [Sixthly,] it is a nega-
.
tive, like & !: (Mughnee, Ķ:) so, as some say,
أَنْ يُؤْتَى أَحَدْ مِثْلَ مَا أُوتِيتُمْ [,66 .in [the Kur ini
[meaning accord. to them Not any one is given
the like of that scripture which ye have been
given]: but it is said [by others] that the mean-
ing is, [taken with what precedes it,] And believe
not ye that (34) any one is given the like of
that scripture which ye have been given, except
it be given to him who followeth your religion;
and that the phrase "say thou, Verily the direc-
tion is the direction of God," is parenthetic.
(Mughnee.) [Seventhily,] it is syn. with 31,
(AZ, T, Mughnee, K, [in Freytag's Lex., from
the K, J.3 31, but J5 in the K relates to what
there follows,]) as some say, in [the Kur 1. 2,]
Verily they wonder] بَلُ عَجِبُوا أَنْ جَدََّهُمْ مُنْذِرٌ مِنْهُمْ
because a marner from among themselves hath
come unto them]; (Mughnee, K ;) and in other
instances; but correctly, in all these instances,
denoting ل and ,مَصْدَرِيّة is what is termed ان
cause is understood before it. (Mughnee.) [See
also Ll and C.]_ [Eighthly,] it is syn. with
yes, accord. to some, in [the Kur iv. last verse,]
God explaineth to you] يُبَيِّنُ اللهُ لَكُمْ أَنْ تَضِلُّوا
(the ordinances of your religion, Jel), lest ye
should err, or in order that ye may not err];
(Mughnee, Ķ;) and in the saying,
نَزَلْتُمْ مَنْزِلَ الأَضْيَافِ مِنَّا
فَعَجَّلْنَا القِرَى أَنْ تَشْتِمُونًا
[Ye became, or have become, in the condition of
our guests ; so me hastened, or have hastened,
the entertainment, lest ye should revile us, or in
order that ye should not revile us]: (Mughnee :)
but correctly, in such a case [likewise], 31 is
what is termed Zuge, and the original wording
from a motive of dislike that] كَرَاهَةَ أَنْ تَضِلُّوا من
ye should err], (Mnghnee, K,) and & au
Ú,cis [ from a motive of fear that ye should
revile us]: so say the Bagrees : some say, extra-
vagantly, that J is meant to be understood before
it, and y after it. (Mughnee.)_[Ninthly,] it
occurs in the sense of Sul ; as in the saying,
Zeyd is more reasonable] زَيُدْ أَعْقَلُ مِنْ أَنْ يَكْذِب
than he who lies; which is equivalent to saying,
Zeyd is too reasonable to lie : but respecting its
usage in a phrase of this kind, and respecting the
form of the aor. after it in such a case, see ].
(Kull p. 78.) ___ By a peculiarity of pronunciation
.
.
termed de, the tribe of 'Temeem say &c instead
of gi. (M.)
&! is used in various ways : first, as a condi-
tional particle, (S, M, Mab, Mughnee, Ķ,) denoting
the happening of the second of two events in con-
sequence of the happening of the first, (S, Mab,")
whether the second be immediate or deferred, and
whether the condition be affirmative or negative ;
(Msb;) [and as such it is followed by a mejzoom
aor., or by a pret. having the signification of an
sor. ; ] as in the saying, [ْإِنْ تَفْعَلْ أَفْعَل If thou
إِنْ تَأْتِنِى آتِك [do such a thing, I mill do it; and
[ If thou come to me, I will come to thec]; and
If thou come to me, I will] إنْ جِئْتَنِى أَكْرَمْتُكَ
إِنْ فَعَلْتَ فَعَلْتُ treat thee with horour]; (S;) and
[If thou do, I will d >] for which the tribe of
Teiyi say, as IJ relates .in the authority of Kir,
15] إِنْ قُمْتَ قُمْتُ M;) and) ; هِنْ فَعَلْتَ فَعَلْتُ
إِنْ دَخَلْتِ الدَّارَ أَوْ thou stand, I will stand]; and
If thou enter the] لَمْ تَدْخُلِى الدَّارَ فَأَنْتِ طَالِقٌّ
house, or if thou enter not the house, thou shalt
be divorced]; (Mah;) and [in the Kur viii. 39,]
,If they desist] إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ
what hath already past shall be forgiven them];
وَإِنْ تَعُودُوا نَعُدْ [,.and [in verse 19 of the same ch
[But if ye return to attacking the Apostle, Tre
will return to assisting hin]. (Muglinee, K.)
[On the difference between it and 131, sce the
latter.] When either it or 151 is immediately
followed by a noun in thic nom. case, the said
noun is governed in that case by a verb neces-
sarily suppressed, of which it is the agent; as
وَإِنْ أَحَدْ مِنَّ ,[.in the saying, in the Kur [ix
وإن the complete phrosc being ; الْمُشْرِكِينَ اسْتَجَارَكَ
And if] اسْتَجَارَكَ أَحَدْ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ
any one of the believers in a plurality of gods
demand protection of thee, (if) he demand protec-
tion of thes]: so accord. to the generality of the
grammarians. (I'Ak p. 123.) Sometimes it is
conjoined with the negative y, and the ignorant
may imagine it to be the exceptive yl; as in [the
إِلَّا تَنْصُرُوهُ فَقَدْ نَصْرَهُ اللّهُ [,40 .saying in the Kur ix
[If ye will not aid him, certainly God did
aid him]; and [in the next preceding verse,]
,If ye will not go forth to war] إلّ تَنْفِرُوا يُعَذِّبْكُمْ
He will punish you]. (Mughnee, K.") It is
sometimes used to denote one's feigning himself
ignorant ; as when you say to one who asks, " Is
thy child in the house ?" and thou hast knowledge
thereof, ◌ِإِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِه [If he be in
the house, I will inform thee thereof]. (Mab.)
And to denote one's putting the knowing in the
predicament of the ignorant, in order to incite to
the doing or continuing an action ; as when you
Bay, إنْ كُنْتَ أَبْنِى فَأَطِعْنِى [If thou be my son,
obey me]; as though you said, " Thou knowest
that thou art my son, and it is incumbent on the
son to obey the father, and thou art not obedient;
therefore do what thou art commanded to do."
(Mab.) And sometimes it is divested of the con-
ditional meaning, and becomes syn. with %; as
in the saying, ◌ِصَلٍّ وَإِنْ عَجَزْتَ عَنِ القِيَام [Pray
thou though thou be unable to stand;] i. e. pray

107
Book I.]
thou whether thou be able to stand or unable to
أَكْرِمْ زَيْدًا وَإِنْ قَعَدَ ,do so; and in the saying
i. e. [Treat thou Zeyd with honour] though he be
sitting ; or, whether he sit or not. (Mab.) [!
as a compound of the conditional &! and the
redundant Ú, see in an art. of which Lol is the
heading.] - [Secondly,] it is a negative, (§,
Mughnee, K,) syn. with L; (§;) and is put
before a nominal proposition ; (Mughnee, Ķ;) as
إِنِ اَلْكَافِرُونَ ,[20 .in the saying [in the Kur Ixvii
The unbelievers are not in aught] إلَّا فِى غُرُورٍ
save in a deception]; (S, Mughnee, Ķ;) and
before a verbal proposition; as in [the Kur ix. 108,]
We desired not, or meant] إِنْ أَرَدْنَا إِلَّا الْحُسْنَى
not, aught save that which is best]. (Mughnee,
K.) The assertion of some, that the negative
does not occur except where it is followed by y!,
as in the instances cited above, or by W, with tesh-
deed, which is syn. therewith, as, accord. to a
reading of some of the Seven [Readers], in the
إِنْ كُلُّ نَفْس ◌َمَّا ,[4 .saying [in the Kur lxxxvi
There] مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظْ,١.٥٠,عَلَيْهَا حَافِظُ
is not any soul but over it is a guardian], is
refuted by the sayings in the Kur [x. 69 and
Ixxii. 26], إِنْ عِنْدَكُمْ مِنْ سُلْطَانٍ بِهْذَا [meaning,
accord. to the Jel., Ye have no proof of this that
ye say ], and ◌َإِنْ أَدْرِى أَقَرِيبٌ مَا تُوعَدُون [I hnom
not whether that with which ye are threatened be
nigh]. (Mughnce, Ķ .* ) The conditional and the
negative both occur in the saying in the Kur
وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ, [39.xxxv]
[And I swear that, if they should quit their place,
not any one should withhold them after Him]:
the former is conditional; and the latter is nega-
tive, and is [part of] the complement of the oath
which is denoted by the J prefixed to the former;
the complement of the condition being necessarily
suppressed. (Mughnec.) When it is put before
a nominal proposition, it has no government,
accord. to Sb and Fr; but Ks and Mbr allow its
governing in the manner of J; and Sa'ecd
إِنِ الَّذِينَ [,193 .Ibn-Jubeyr reads, [in the Kur vii
Those whom ye] تَدْعُونَ مِنْ دُونِ اللهِ عِبَادًا أَمْثَالَكُمْ
invohe beside God, or others than God, are not
men like you]: also, the people of El-'Áliyeh
إِنْ أَحَدْ خَيْرًا مِنْ أَحَدٍ إلَّا ,have been heard to say
Wy [ Any one is not better than any other one,
except by means of health, or soundness]; and
That is not profitable to] إِنْ ذلِكَ نَافِعَكَ وَلَا شَارَكَ
thee nor injurious to thee]: as an ex. of its occur-
rence without government, which is mostly the
case, the saying of some, "Su " 31, may be
explained as originally 'su uf &! [I am not
standing]; the i of Ul being elided for no reason
in itself, and the _ of _! being incorporated into
the & of Ul, and the I of this latter being elided
in its conjunction with the following word; but
Csú ! has also been heard. (Mughnee.) Somc-
times it occurs [as a negative] in the complement
of an oath: you may, ◌ُوَاللهِ إِنْ فَعَلْت, meaning
Elő [By God, I did not]. (S.)_[Thirdly,]
it is a contraction of S!, and is put before a
ان
nominal and before a verbal proposition. (Mugh-
nee, Ķ.) In the former case, it is made to govern
and is made to have no government: (§,"K:)
[i. e.] in this case, it is allowable to make it
govern; contr. to the opinion of the Koofees:
(Mughnee:) Lth says that he who uses the con-
tracted form of S! uses the nom. case with it,
except that some of the people of El-Hijáz use the
accus. case with it: (T:) thus it is said, accord.
to one reading, [in the Kur xi. 113,] Qs !
Verily all of them, thy] لَيُوَفِيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ
Lord will indeed fully render them the recom-
pense of their works] : (T, Mughnee :) Fr says,
We have not heard the Arabs use the contracted
form and make it to govern, unless with a pronoun,
in which case the desinential syntax is not appa-
rent; and he adds that in the instance cited above,
they make je to be governed in the accus. case
ليوفينهم as though the phrase were ;ليوقّينهم by
je; and that Je would be proper; for you
say, "w "j &! [Verily Zeyd is standing] :
إِنْ عَمْرًا لَمُنْطَلِقٌّ ,T:) the ex. given by Sb is)
[Verily ' Amr is going away]. (Mughnee.) But
it is [most] frequently made to have no govern-
ment; as in the saying [in the Kur xliii. 34
وَإِنْ كُلُّ ذُلِكَ لَمّا مَتَاعُ ,[accord. to one reading
Ghi Ji [ And verily all that is the furniture
of the present life]; and, accord. to the reading
of Haft, [and of' Aşim and Kh, in the Kur xx. 66,
إِنْ هُذَانٍ لَسَاحِرَانِ [,إِنَّ respecting which see
[Verily these two are enchanters]; &c. (Mugh-
nec.) When it is put before a verbal proposition,
it is necessarily made to have no government :
(Mughnce, Ķ :) and in most cases the verb is a
preterite and of the kind called U [which
effects a change of the grammatical form or of the
meaning in a nominal proposition before which it
is placed]; as in the saying [in the Kur ii. 138],
And verily it was a great] وَإِنْ كَانَتْ لَكَبِيرَةً
وَإِنْ كَادُوا [,75 .matter ]; and [in the Kur xvil
And verily they were near to seducing] لَيَفْتِنُونَّكَ
thee] ; (Mughnee;) in which last ex. AZ says, it
means Ji, i. e. without doubt ; and so in the
same ch. vv. 78 and 108: (T:) less frequently it
is an aor. of a verb of this kind ; as in the saying
وَإِنْ نَظُنُّكَ لَمِنْ الْكَاِبِينَ ,[186 .in the Kur xxvi]
[And verily we think thee to be of the number of
the liars]: and both these kinds of expression
may be taken as exs. to be imitated: less fre-
quently than this it is a preterite of a verb not
of the kind termed ¿ U; as in the saying [of a
poet],
شَكَّتْ يَمِينُكَ إِنْ قَتَلْتَ تَمُسْلِمًّا
.
[May thy right arm, or hand, dry up, or become
unsound ! verily thou hast slain a Muslim]; but
this may not be taken as an ex. to be imitated; contr.
to the opinion of Akh; for he allows the phrase,
إِنْ قَعَدَ لَأَنْتَ Verily I stood], and] إِنْ قَامْ لَأَّنَا
[Verily thou sattest]: and less frequently than
this it is an aor. of a verb not of the kind termed
إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنْ ,am in the saying ; ناسخ
Verily thy soul is that which beautifies] يَشِيتُكَ تَبِمَهْ
thee, and it is that which deforms thee]; and this,
by common consent, may not be taken as an ex.
to be imitated. (Mughnee.) Wherever you find
&! with J after it, decide that it is originally 3 !;
(Mughnee, Ķ;) as in the exs. above: but respecting
this J there is a difference of opinion : see this
letter. (Mughnee.) J says, (TA,) Si is some-
times a contraction of S!, and this must have J
put before its predicate, to compensate for what is
elided, of the doubled letter; as in the saying in
the Kur [lxxxvi. 4, accord. to him who reads
instead of إِنْ كُلُّ نَفْسِ تَمَا عَلَيْهَا حَافِظً ,[لَّمّا [Verily
every soul hath over it a guardian]; and in the
saying, J,2's Aj S![ Verily Zeyd is thy brother ];
in order that it may not be confounded with !
which is syn. with the negative .: ($, TA :) but
IB says, J is here introduced to distinguish
between negation and affirmation, and this 3! has
neither subject nor predicate ; so J's saying that
the J is put before its predicate is without mean-
ing : and this J is sometimes introduced with the
إِنْ ضَربْتُ objective complement of a verb; as in
Wej [Verily I struch, or beat, Zeyd]; and with
the agent; as in إِنْ قَامَ لَزيد [Verily Zeyd stood].
(TA.) When the contracted ! governs, this J
is not necessary; so you may say, Ku j &!
[Verily Zeyd is standing] ; because in this case
it cannot be confounded with the negative; for
the negative does not render the subject mangoob
and the predicate marfooa : and when it does not
govern, if the meaning is apparent, the J is not
needed; as in
·
وَنَحْنُ أُّبَةُ الضَّْمِ مِنْ آلِ مَالِكٍ
.
وَإِنْ مَالِكْ كَانَتْ كِرَامَ المِعَادِنِ
[And we are persons who refuse to submit to
injury, of the family of Malik: and verily the
family of Malih are generous in respect of their
origins]; Esté being here for Sous. (I'Ak
p. 99.) _[Fourthly,] it is redundant, (§, Mugh-
nee, K,) occurring with L; as in the saying,
Zeyd does not stand]; (8;) and] مَا إِنْ يَقُومُ زَيْدٌ
in the saying [of a poet],
.
مَّا إِنْ أَتَيْتَ بِشَىْءٍ أَنْتَ تَكْرَهُهُ
[Thou didst not a thing which thou dislihest].
(Mughnee, Ķ : in the CK ,si.) It is mostly
thus used after the negative Le, when put before a
verbal proposition ; as above ; or before a nominal
proposition; as in the saying,
• وَمَا إِنْ طِبُّنَا جُبُنْ وَلْكِنْ • مَنَايَانَا وَدَوْلَةُ آخَرِينًا .
[And our habit is not cowardice; but our destinies
and the good fortune of others caused our being
defeated] : and in this case it prevents the govern-
ment of Lo, as in this verse : but in the saying,
.
بَنِى غُدَانَةً مَّا إِنْ أَنْتُمُ ذَهَبًا
وَلَا صَرِيفًا وَلْكِنْ أَنْتُمُ الغَزَّقُ
[ Sons of Ghudaneh, ye are not indeed gold, nor
silver, or pure silver, but ye are pottery], accord.
to him who relates it thus, saying Us and Ugro,
in the accus. case, it is explained as a negative,
corroborative of L .: (Mughnee :) and accord. to J,
14 .

108
ان
[Book I.
(TA,) the negatives Ú and &! are sometimes
thus combined for corroboration; as in the saying
of the rájiz, (El-Aghlab El-'Ijlee, TA,)
مَا إِنْ رَأَيْنَا مَلِكًا أَغَارًا * أَكْتَرْ مِنْهُ قِرَةٌ وَقَارًا *
·
[We have not indeed seen a king who has made
a hostile incursion possessing more numerous
sheep, or goats, and camels, than ke]; (§, TA;)
but IB says that &l is here redundant, not a
negative. (TA.) Sometimes it is redundant after
the conjunet noun L'; as in the saying,
·
.
يُرَجِّى المَرْءُ مَا إِنْ لَا يَرَاهُ
وَتَعْرِضُ دُونَ أَدْنَاهُ الخُطُوبُ
[Man hopes for that which he will not see ; for
calamities intervene as obstacles in the way to
what is nearest thereof ]. (Mughnee.) And after
the Li termed Esas, (Mughnee,) [i. e.,] after
the adverbial U [which is of the kind termed
TA;) as in the saying (of Maploot) ; [مصدريّة
El-Kurey'ee, cited by Sb, TA),
.
.
وَدّ الفَتَّى لِلْغَيْرِ مَا إِنْ رَأَيْتَهُ
عَلَى السِّنِّ خَيْرًا لَا يَزَالُ يَزِيدُ
·
[And hope thow that the youth is destined for
good as long as thou hast seen him not cearing
to increase in good with age]. (Mughnee.) And
after the inceptive yi; as in the saying,
.
أَلَّا إِنْ سَرَى لَيْلِی نَبِتُ كَئِبًا
.
أَحَادِرُ أَنْ تَنْأَى النَّوَى بِفَضُوبًا
.
[Now he journeyed on, or during, that my night,
und I passed the night in an evil state, brohen
in spirit by grief, being fearful that the distance
to which he was going with Ghadoob (a woman
so named) would become far]. (Mughnee.) And
before the meddeh denoting disapproval: [for]
Sb heard a man, on its being said to him, " Wilt
thou go forth if the desert become plentiful
in herbage ?" reply, "il Gli [ What, I, indeed?]
disapproving that he should think otherwise than
that. (Mughnee. [See also art. . ]) __ [Fifth-
ly,] it is syn. with : so it is said to be in the
إِنْ نَفَعَتِ الذِّكْرَى ,[9 .saying [in the Kur Ixxxvii
[Admonition hath profited], (T, Mughnee, K,)
by IAar(T) and by Ktr: (Mughnee:) and Abu-
إِنْ قَامَ زيد ,l'Abbas relates that the Arabs say
meaning Jj jú & [ Zeyd has stood]; and he
adds, that Ks states his having heard them say so,
and having thought that it expressed a condition,
but that he asked them, and they answered that
(٢٠). مَا قَامَ زَيُدْ and not ,قَدْ قَامَ زَيد they meant
[So too, accord. to the K, in all the exs. cited in
the next sentence as from the Mughnee; but this
is evidently a mistake, occasioned by an accidental
omission.] - [Sixthly,] it is asserted also by the
Koofces, that it is syn. with 31, in the following
وَأَتَّقُوا اللهَ إِنْ كُنْتُمْ ,[62 .exs .: in the Kur [v
Se'' [And fear ye God, because ye are be-
lievers : and so, accord. to AZ, as is said in the
T, in a similar instance in the Kur ii. 278: and
in the same, iv. 62] : and [in the Kur xlviii. 27,]
Ye] لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللهُ آمِنِينَ
shall assuredly enter the sacred mosque, because
God hath willed, in security]: and in like instances,
when the verb therein expresses what is held sure
to happen or to have happened: and in the saying,
أَتَغْضَبُ إِنْ أُوْنَا قُتَيْبَةَ حُزًَّا
جِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ آبْنِ حَازِمِ
.
[Art thou angry because the cars of Kuteybeh
have been cut, openly, or publicly, and wast not
angry for the slaughter of Ibn-Házim ?]: (Mugh-
nee :) but in all these instances [it is sufficiently
obvious that] Si may be otherwise explained.
(Mughnee, K.) __ [Seventhly,] it is sometimes
syn. with 151; as in the Kur [ix. 23], but y
آَبَّكُمْ وَإِحْوَانَكُمْ أَوْلِيّاً إِنِ أَسْتَحَبُوا الْكُفْرَ عَلَى
SLyi [Take not ye your fathers and your
brethren as friends when they love unbelief above
وَأَهْرَأَةٌ مُؤْمِنَةً ,[49 .belief ] ; and in the same [xxxili
And a believing woman] إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيّ
when she giveth herself to the Prophet]: 80 says
AZ. (T.) _ [Eighthly,] it is used for !
(Mughnee and Ķ, voce !,) distinet from !
which is a compound of the conditional 3! and
the redundant L. (Mughnee ibid.) [See an ex.
in a verse cited voce LI in the present work,
[.سَقَتُهُ الرَّوَاعِدُ commencing with the words
.in four places ,أَنْ Bee: أَنّ
Ef is one of the particles which annul the
quality of the inchoative; and is originally 3 !;
therefore Sb has not mentioned it among those
particles [as distinct from 3!, from which, how-
ever, it is distinguished in meaning]: (I'Ak
p. 90:) it is a corroborative particle; (I'Ak,
Mughnee;) a particle governing the subject in
the accus. case and the predicate in the nom. case,
(Ş, I'Ak, Mughnee, K,) combining with what
follows it to form an equivalent to an inf. n., (§,)
[for,] accord. to the most correct opinion, it is
a conjunct particle, which, together with its two
objects of government, is explained by means of
an inf. n. (Mughnee.) If the predicate is derived,
the inf. n. by means of which it is explained is
of the same radical letters; so that the implied
meaning of ◌ُّبَلَغَنِى أَنَّلاَ تَنْطَلِق [It has come to my
hnowledge, or been related to me, or been told
to me, or it came to my knowledge, &e., that thou
goest away], or Just" sff [that thou art going
away], is ◌ُبَلَغَنِى الإِنْطِلَاق [or rather ◌َانْطِلَاقُلَك thy
going away has come to my knowledge, &c.];
بَلَغَنِى أَنَّكَ فِى and hence, the implied meaning of
ywi [ It has come to my knowledge, &c, that thou
art in the house] is ◌ِبَلَغَنِى أَسْتِغْرَارُكَ فِى الدَّار [thy
remaining in the house has come to my knowledge,
&c.], because the predicate is properly a word
suppressed from ◌ّاستقر or ◌َّمُستَقِر : and if the predi-
cate is underived, the implied meaning is ex-
plained by the word كَوْن; so that the implied
meaning of ◌ُبَلَغَنِى أَنَّ هُذَا زَيْد [It has come to
my knowledge, &e., that this is Zeyd] is
Wj "' [his being Zeyd has come to my hnon-
ledge, &c.]; for the relation of every predicate
expressed by an underived word to its subject
may be denoted by a word signifying " being;"
so that you say, Nj wf and, if you will,
-both signifying the same. (Mugh ; كَائِنْ زَيْدًا
nee.) There are cases in which either Si or 5!
may be used : [see the latter, in twelve placcs :]
other cases in which only the former may be
used : and others in which only the latter. (I'Ak
p. 91.) The former only may be used when the
implied meaning is to be explained by an inf. n.
(I'Ak, K.) Such is the case when it occurs in
the place of a noun governed by a verb in the
nom. case; as in يُعْجِبُنِى أَنَّكَ قَائِم [It pleases
me that thou art standing], i. e. DWs [thy
standing pleases me]: or in the place of a noun
governed by a verb in the accus. case ; as in
,[I knew that thou wast standing] عَرَفْتُ أَتَّلَ قَائِمْ
i. e. L' [thy standing] : or in the place of a
noun governed in the gen. case by a particle;
as in عَجِبْتُ مِنْ أَنَّكَ قَائِم [I wondered that thor
mast standing], i. c. ◌َمِنْ قِيَّامِك [at, or by reason
of, thy standing]: (I'Ak p. 91:) [and sometimes
a preposition is understood; as in lis " JE y,
for لاَ ثَكَّ فِى أَنَّهُ كَذَا There is no doubt that
it is thus, i. c. لا شَّ فِى كَوْنِهِ كَذَا There is no
doubt of its being thus :] and Si must be used
after ◌ْلَو ; as in ◌ُلَوْ أَنَّكَ قَائِمْ لَقُمْت [If that thou
wert standing, I had stood, or would have stood,
i.c. ◌َلَوْ ثَبَتْ قِيَامُك , or ◌ْلَوْ قِيَامُكَ ثَابِت , necord. to
different opinions, both meaning if thy standing
mere a fact : Bee I'Ak pp. 305 and 306]. (K.)
Sometimes its i is changed into § ; so that you
Bay, ◌ٌّعَلِمْتُ عَنَّكَ مُنْطَلِق [monning I knew that
thou wast going amay]. (M.) _ With J pre-
fixed to it, it is a particle of comparison, (S, M,
TA,) [still] governing the subject in the accus.
case and the predicate in the nom. casc: (TA :)
you say, كَأَنَّ زَيْدًا عَمرو [It is as though Zeyd
were'Amr], meaning that Zcyd is like 'Amr; as
though you said, إِنَّ زَيْدًا كَائِنْ كَعَمْرٍو [veriky,
Zeyd is like 'Amr]: [it is to be accounted for by
an ellipsis : or] the J is taken away from the
middle of this proposition, and put at its com-
mencement, and then the kesreh of 3! necessarily
becomes changed to a fet-hah, because 3! cannot
be preceded by a preposition, for it never occurs
but at the commencement [of a proposition ]. (IJ,
M.) Sometimes, yle denotes deninl ; as in the
saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [As though thou nert
our commander so that thou shouldst commanıl
us], meaning thou art not our commander [that
thou shouldst command us]. ('TA.) It also de-
كَأنَّلَ بِى قَدْ ,notes wishing ; as in the saying
meaning Would that I had , قُلْتُ الشّعْرَ فَأَجِيدَهُ
poetized, or versified, so that I might do it well :
(TA :) [an elliptical form of specch, of which the
implied meaning seems to be, would that I were
as though thou sawest me that I had poetized,
كَأَنِى بِكَ ,[c .; or the like: for] you say [also&
أَبْصُرُ بِكَ meaning
It is as though I saw] كَأَنَّى أَبْصُرُ
thee]; i. e. I know from what I witness of thy
condition to-day how thy condition will be to-
morrow; so that it is as though I saw thee in
that condition : (Har p. 126: [see also ; near

Boox I.]
notes knowing ; and also thinking ; [the former as
in the saying immediately preceding, and] as when
you say , ◌ًكَأَنَّ اللهَ يَفْعَلُ مَا يَشَاء [I hnon, or rather
it appears, as though seen, that God does what
He wills]; and [the latter as when you say,]
¿ Es [I think, or rather it seems, that
thou art going forth]. (TA.) ___ [When it has
the affixed pronoun of the first person, sing. or
pl., you say, أنِى and أنّنِى, and ◌َّ and أنَّنَا : and
when it has also the J of comparison prefixed to
it,] you may, مه كَأَنِّىd كَأَتَّنِى, [and ◌َّكَأَن and
.[c&] لكِنَّنِى and لُكِنّى ,like as you say [,كَأَنَّنَا
(S.)- As Si is a derivative from 3!, it is cor-
rectly asserted by Z that LUI imports restriction,
like VLJI; both of which occur in the saying
قُلْ إِنَّمَا ◌ٌ يُوحَى إِلَىَّ أَنَّمَا ,[108 .in the Kur [xxi
Say thou, It is only revealed to] إِلَهُكُمْ إِلَهُ وَاحِدٌ
me that your God is only one God]: the former
is for the restricting of the quality to the qualified ;
and the latter, for the reverse : (Mughnee, Ķ :)
i. e. the former is for the restricting of the reve-
lation to the declaration of the unity; and the
latter, for the restricting of "your God" to unity :
(Marginal note in a copy of the Mughnee :) but
these words of the Kur do not imply that nothing
save the unity was revealed to the Prophet ; for
the restriction is limited to the case of the discourse
with the believers in a plurality of gods; so that
the meaning is, there has not been revealed to
me [aught], respecting the godhead, except the
unity ; not the attribution of any associate to God.
(Mughnec.) [LJi, however, does not always im-
port restriction; nor does always even " L31: in
each of these, L is what is termed aile ; i. e.,
it restricts the particle to which it is affixed from
excreising any government; and sometimes has
no effect upon the signification of that particle :
(sce art. L'; and see LI, below, voce S !: ) thus,
for instance, in the Kur viii. 28, Q 1,der;
means And know ye that أَمْوَالْكُمْ وَأَوْلَادُكُمْ فِتْنَةْ
your possessions and your children are a trial;
not that they are only a trial. When it has the
J of comparison prefixed to it, it is sometimes
contracted ; as in the following ex. : ] a poct says,
كَأَمَّا يَخْتَطِينَ عَلَى قَتَّادٍ
وَيَسْتَضْحِكْنَ عَنْ حَبّ الغَمَامِ
.
[As though, by reason of their mincing gait, they
were walking upon tragacanthas; and they were
laughing so as to discover teeth like hailstones] :
Llé being for Ute. (IApr.) . Si is some-
times contracted into g1; ($, Mughnee ;) and in
this case, it governs in the manner already ex-
plained, voce gi. (Mughnee.)_ It is also syn.
with J&J; (Sb, S, M, Mughnee, K ;) as in the
saying, إِيتِ السوق أَنَّكَ تَشْتَرِى لَنَا شَيّا [Come thou
to the marhet ; may-be thou wilt buy for us some-
: تَعَلَّكَ .i. c ; [انت being originally ايت ;thing
(Sb, M, Mughnee, Ķ:^) and, accord. to some,
(M, Mughnee, Ķ,) so in the Kur [vi. 109], where
وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ ,it is said
ان
100
the end of the paragraph : ]) [thus, ] gle also de-
-
[And what maketh you to know? (meaning,
maketh you to know that they will believe when
it cometh ? i. e. ye do not know that : Jel :) May-
be, when it cometh, they will not believe]: (S, M,
Mughnec, Ķ :) thus accord. to this reading :
(Mughnee, Ķ :) and Ubeí here reads Çİ-J. ($.)
and عَلّ are all syn. with لَوْ أَنَّ and لأَنَّ and أنّ
and ,لأنَّنِى and لَأَنِّى and ,أنّنِى and أَنِّى and ;لَعَلَّ
K voce). تَعَلِّى and عَلِّى with , لَوْ أَنَّنِى and لَوْ أَنِّى
J&j.)- It is also syn. with Jaf [Yes, or yea;
or it is as thou sayest]. (M, TA.) [See also !
as exemplified by a verse commencing with
and by a saying of Ibn-Ez-Zubeyr.]
3! is one of the particles which annul the
quality of the inchoative, like Si, of which it is
the original: (I'Ak p. 90:) it is a corroborative
particle, (I'Ak, Mughnee,) corroborating the
predicate; (§, Ķ;) governing the subject in the
accus. case and the predicate in the nom. case;
(Ş, I'Ak, Mughnee, Ķ ;) [and may generally be
rendered by Verily, or certainly, or the like;
exactly agreeing with the Greek ort, as used in
Luke vii. 16 and in many other passages in the
New Testament; though it often seems to be
nothing more than a sign of inception, which can
hardly be rendered at all in English ; unless in
pronunciation, by laying a stress upon the predi-
cate, or upon the copula;] as in the saying,
-Verily, or certainly, Zeyd is stand] إِنّ زَيدًا قَائِمٌ
ing; or simply, Zeyd is standing, if we lay a
stress upon standing, or upon is]. (I'Ak p. 90.)
But sometimes it governs both the subject and
the predicate in the accus. case; as in the saying,
إِذَا أَشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتٍ وَلْتَّكُنْ
خُطََّ حِمَافًا إِنَّ حُرَّاسَنَا أُسْدَا
[When the darkness of night becomes, or shall
become, intense, then do thou come, and let thy
steps be light : verily our guardians are lions];
(Mughnee, K; [but in the latter, for Mali, we
find ~1, so that the meaning is, when the first
portion of the night becomes, or shall become, black,
&c. ; ]) and as in a trad. in which it is said,
Verily the bottom of] إِنَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا
Hell is a distance of seventy years of journeying] :
(Mughnee, K :) the verse, however, is explained
by the supposition that it presents a denotative of
state [in the last word, which is equivalent to
Class or the like], and that the predicate is sup-
pressed, the meaning being, il Suis [thou
wilt find them lions]; and the trad. by the sup-
position that ◌َقَعْر is an inf. n., and ◌َسَبَعِين is an
adverbial noun, so that the meaning is, the reach-
ing the bottom of hell is [to be accomplished in
no less time than] in seventy years. (Mughnee.)
And sometimes the inchoative [of a proposition]
after it is in the nom. case, and its subject is what
is termed ol jere, suppressed; as in the saying
إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيْمَةِ ,of Mohammad
Sia's [Verily, (the case is this:) of the men
most severely to be punished, on the day of resur-
rection, ure the makers of images], originally 251,
-
i. e. StEn SI; (Mughnee, K ;* ) and as in the
«إِنَّ هُذَانٍ لَسَاحِرَانِ ,[66 .saying in the Kur [xx
[accord. to some, ] as will be seen in what follows.
(TA.)_Of the two particles ◌ّإن and * ◌َّأَن, in
certain cases only the former may be used ; and
in certain other cases either of them may be used.
(I'Ak p. 91.) The former must be used when it
occurs inceptively, (Kh, T, I 'Ak p.92, Mughnee,
K,) having nothing before it upon which it is syn-
tactically dependent, (Kh, T,) with respect to the
wording or the meaning; (K;) as in SU Jj 3!
[Verily Zeyd is standing]. (I'Ak, K.) It is used
after ýf, (I'Ak, Ķ,) the inceptive particle, (I'Ak,)
or the particle which is employed to give notice [of
something about to be said]; (K;) as in S! yf
SÚ Wej [ Now surely Zeyd is standing]. (I'Ak
K.) And when it occurs at the commencement
of the complement of a conjunct noun; (I'Ak,
X ;* ) as in ◌ْجَاءَ الَّذِى إِنَّهُ قَائِم [He who is standing
came]; (I'Ak;) and in the Kur [xxviii. 76],
وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِالْعُصْبَةِ أُولِى
Bin [ And we gave him, of treasures, that whereof
the keys would weigh down the company of men
possessed of strength]. (I'Ak," K," TA.) And in
the complement of an oath, (I'Ak, K,) when its
predicate has J, (I'Ak,) or whether its subject
or its predicate has J or has it not; (K;) as in
By Allah, verily Zeyd is] وَاللهِ إِنَّ زَيْدًا لَقَائِمْ
standing], (I'Ak,) and "SÚ "1: or, as some say,
when you do not employ the J, the particle is
with fet-h; as in Su vati di; [I swear by
Allah that thou art standing]; mentioned by Ks
as thus heard by him from the Arabs: (TA :)
but respecting this case we shall have to speak
hereafter. (I'Ak.) And when it occurs after the
word J' or a derivative thereof, in repeating the
saying to which that word relates; (Fr, T, I 'Ak,"
K;") as in the saying [in the Kur iv. 156],
And their saying, Verily] وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحُ
we have slain the Messiah]; (Fr, T;) and
SÚ Wij 3! [I said, Verily Zeyd is stunding];
قَالَ اللهُ إِنَى [,115 .I'Ak;) and [in the Kur v)
God said, Verily I will cause it to] مُنَزِلُهَا عَلَيْكُمْ
descend unto you]; accord. to the dial. of him
who does not pronounce it with fet-h : (K :) but
when it occurs in explaining what is said, you use
قَدْ قُلْتُ لَكَ كَلَامًا حَسَنَّا ,as in the saying ; أَنَّ
I have said to thee a] أَنَّ أَبَاكَ شَرِيقٌ وَأَنََّ عَاقِلٌ
good saying; that thy father is noble and that
thou art intelligent]; (Fr, T;) or when the word
signifying " saying" is used as meaning " think-
ing;" as in ◌ْأَتَقُولُ أَنَّ زَيْدًا قَاثِم {Dost thou say
that Zeyd is standing?], meaning Kisi [ Dost
thou think ?]. (I'Ak.) Also, when it occurs in a
phrase denotative of state; (I'Ak;) [i. e.,] after
أُوْتُهُ وَإِنِى denotative of state; (K;) as in و the
Jil JS [I visited him, I verily having hope, or
جَاءَ زَيْدٌ وَإِنَّ يَدَه expectation]; (I'Ak;) and in
sel Jie [Zeyd came, he verily having his hand
upon his head]. (Ķ.) And when it occurs in a
phrase which is the predicate of a proper (as

110
ان
[Book I.
opposed to an ideal) substantive; (I'Ak, Ķ ;* )
as in "su "1 Jj [ Zeyd, verily he is standing],
(I'Ak,) or mais [going away]; contr. to the
assertion of Fr. (K.) And when it occurs before
the J which suspends the grammatical govern-
ment of a verb of the mind, preceding it, with
respect to its objective complements; (I 'Ak, Ķ ;* )
as in ◌ْعَلِمْتُ إِنَّ زَيْدًا لَقَائِم [I hnen Zeyd verily
was standing]; (I'Ak;) and in [the Kur lxiii. 1,]
And God hnometh thou] وَاللهُ يَعْلَمُ إِنَّكَ تَرَسُولُهُ
verily art his apostle]: (Ķ:) but if the Jis not
عَلِيمْتُ أَنَّ as in ; أنّ ,in its predicate, you say
'sÚ Wj [I knew that Zeyd was standing].
(Í'Ak.) And in the like of the saying in the Kur
وَإِنَّ الَّذِينَ آَخْتَلَفُوا فِى الْكِتَابِ لَّفِى شِقَاقٍ, [171.ii]
[ And verily they who differ among themselves
respecting the booh are in an opposition remote
from the truth]; because of the J [of inception]
which occurs after it, in : (Ks, A 'Obeyd:)
the J of inception which occurs before the predi-
cate of 5! should properly commence the sentence;
wo that ◌ْإِنَّ زَيْدًا لَقَائِم [Verily Zeyd is standing]
should properly be "su wej By; but as the J
is a corroborative and S! is a corroborative, they
dislike putting two particles of the same meaning
together, and therefore they put the J later, trans-
ferring it to the predicate : Mbr allows its being
put before the predicate of Si; and thus it
occurs in an unusual reading of the saying [in the
Kur xxv. 22], ◌َإِلَّ أَنَّهُمْ لَيَأْكُلُونَ الطَّعَام [But they
ate food]; but this is explained by the supposition
that the J is here redundant: (I'Ak p. 95:) this
is the reading of Sa'eed Ibn-Jubeyr: others read,
:[but verily they ate food] إِلَّ إِنَّهُمْ لَيَأْخُلُونَ الطَّعَامْ
and 3! [as well as V 3i] is used after the exceptive
y! when it is not followed by the J [of inception].
(TA.) Also, when it occurs after Ser; as in
Sit thou where Zeyd] اجْلِسْ حَيْثُ إِنَّ زَيْدًا جَاِسْ
is sitting]. (I'Ak p. 92, and K.) And after
Zeyd] مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ in ■■ زحتّى
has fallen sick, so that verily they have no hope
for him] : whereas after a particle governing the
gen. caso, [i. e. a preposition,] you say, f.
(IHsh in De Sacy's Anthol. Gr. Ar. p. 76.)_
Either of these two forms may be used after 15!
denoting a thing's happening suddenly, or unex-
pectedly ; as in ◌ْخَرَجْتُ فَإِذَا إِنَّ زَبْدًا قَائِم [I ment
forth, and lo, verily Zeyd was standing], and
and lo, or at that present] فَإِذَا أَنَّ ا زَيْدًا قَائِمْ
time, Zeyd's standing]; in which latter case, Si
with its complement is [properly] an inchoative,
and its enunciative is 151; the implied meaning
being, and at that present time was the standing
of Zeyd: or it may be that the enunciative is
suppressed, and that the implied meaning in, [and
lo, or at that present time,] the standing of Zeyd
was an event come to pass. (I'Ak p. 93.) Also,
when occurring in the complement of an oath, if
its enunciative is withont J: (I'Ak :) [see exs.
given above :] or, as some say, only \ Si is used
in this case. (TA.) Also, when occurring after
denoting the complement of a condition ; as in
He tho cometh to me, verily] مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمْ
he shall be treated with honour], and 'i;
in which latter case, SI with its complement is an
inchoative, and the enunciative is suppressed ; the
implied meaning being, honourable treatment of
him shall be an event come to pass : or it may be
an enunciative to an inchoative suppressed; the
implied meaning being, his recompense shall be
honourable treatment. (I 'Ak p. 94.) Also, when
occurring after an inchoative having the meaning
of a saying, its enunciative being a saying, and
خَيْرُ القُوْلِ إِنِى أَحْمَدُ the sayer being one; as in
[The best saying is, Verily I praise God], and
with its أنّ ,in which latter case ; آَنِى أَحْمَدُ
complement is an enunciative of jon; the implied
meaning being, the best saying is the praising of
God [or my praising of God]. (I'Ak ubi supra.)
You also say, ◌َلَبَّيْكَ إِنَّ الحَمْدَ لَك [At thy service!
Verily praise belongeth to Thee! O God]; com-
mencing [with 3!] a new proposition : and some-
بِأَنَّ الحَمْدَ لَكَ meaning ; أنّ ,times one says
[because praise belongeth to Thee]. (Msb.)_
The cases in which &! may not be used in the
place of i have been mentioned above, voce Ji.
-[When it has the affixed pronoun of the first
((؟) وإنَّنِى and إنّى ,person, sing. or pl.,] you say
and Gy and LI, (TA,) like as you say si and
إِنَّ أَنّ as a contraction of إنَّ (.؟) .[.ce&] لُكِتَّنِى
has been mentioned above, as occurring in the
phrase ◌ْإِنَّ قَائِم, voce ◌ْإِن, q. v .- Accord. to the
grammarians, (T,) QUI is a compound of ! and L',
(T, §,) which latter prevents the former's having
any government: (T:) it imports restriction ;
like Qi, which see above, voce Si, in three
places: (Mughnee, Ķ:) [i. e.] it imports the
restriction of that which it precodes to that which
follows it; as in Just Jij ch] [Zeyd is only
going away], and J'y Just f [Only Zeyd goes
away]: (Bd in ii. 10:) [in other words,] it is
used to particularize, or specify, or distinguish a
thing from other things: ($:) it affirms a thing
in relation to that which is mentioned after it, and
denies it in relation to other things; (T, §;) as
in the saying in the Kur [ix. 60], Star
JAU [The contributions levied for pious uses
are only, or but, for the poor]: ($:) but El-
Ámidee and Allei say that it does not import
restriction, but only corroboration of an affirma-
tion, because it is a compound of the corroborative
&! and the redundant Lo which restrains the
former from exercising government, and that it
has no application to denote negation implied in
restriction, as is shown by the trad., & Q10!
SI [which must mean, Verily usury is in the
delay of payment], for usury is in other things
beside that here mentioned, as ◌ِرِبًا الفَضْل [or profit
obtained by the superior value of a thing received
over that of a thing given], by common consent :
(Kull p. 76:) some say that it necessarily imports
restriction : J says what has been cited above from
the $: some say that it has an overt signification
in denoting restriction, and is susceptible of the
meaning of corroboration : some say the reverse
of this : El-Amidee says that if it were [properly]
restrictive, its occurrence in another sense would
be at variance with the original import; but to
this it may be replied, that if it were [properly]
corroborative, its occurrence in another sense
would be at variance with the original import: it
[therefore] seems that it is susceptible of both
these meanings, bearing one or the other accord-
ing as this or that suits the place. (Msb.) "Lol is
to be distinguished from 3! with the conjunct
[noun] Lo, which does not restrain it from govern-
ing [though its government with this is not appa-
rent, and which is written separately]; as in
meaning Verily what is with إِنَّ مَا عِنْدَلكَ حَسَنْ
thee is good, and in ◌ْإِنَّ مَا فَعَلْتَ حَسَن meaning
Verily thy deed is good. (I'Ak pp. 97 and 98.)
-Mugh ,$) ; إن is sometimes contracted into إنّ-
nee, Ķ;) and in this case, it is made to govern
and is made to have no government : (§:) it is
seldom made to govern in this case; often made
to have no government: the Koofees say that it
is not contracted ; (Mughnce, K;) and that when
one says, ◌ٌإِنْ زَيْدٌ لَمُنْطَلِق [the meaning is virtually
Verily Zeyd is going away, but] 3; is a negative
and the J is syn. with y !; but this assertion is
refuted by the fact that some make it to govern
when contracted, as in exs. cited above, voce 3!,
q. v. (Mughnee.) . It is also syn. with
[Even so; yes; yea]; (Mughinec, Ķ;) contr. to
the opinion of AO. (Mughnce.) [Sce also Ji,
last sentence.] Those who affirm it to have this
meaning cite as an ex. the following verse (Mugh-
nee, Ķ·) of 'Obeyd-Allah Ibn-Keys-cr-Rukeiyát:
(§," TA :)
• وَيَقُلْنَ شَيْبٌ قَدْ عَلَا • كَ وَقَدْ كَبِرْتَ فَقُلْتُ إنّه ·
[ And they say, (namely, the women,) Hoariness
hath come upon thee, and thou hast become old :
and I say, Even so, or yes, or yea] : (Mughnce,
Ķ:) but this has been rebutted by the saying,
We do not concede that the . is here added to
denote the pause, but assert that it is a pronoun,
governed by S! in the accus. case, and the pre-
dicate is suppressed ; the meaning being, 2%!
¿vić [Verily it, i. e. the case, is thus]. (Mugh-
إِنَّهُ قَدْ كَانَ كَمّا ,nee.) [J says,] The meaning is
J&lt [Verily it, i. e. the case, hath been as ye
say]: A'Obeyd says, This is a curtailment of
the speech of the Arabs; the pronoun being
deemed sufficient because the meaning is known :
and as to the saying of Akh, that it signifies",
he only means thereby that it may be so rendered,
not that it is originally applied to that significa-
tion : he says that the . is here added to denote
the pause. (S.) There is, however, a good ex.
of S! in the sense of ~5 in the saying of Ibn-
Ez-Zubeyr, to him who said to him, " May God
curse a she camel which carried me to thee,"
"Si", 51, i. e. Even so, or yes, or yea ; and
may God curse her rider : for the suppression of
both the subject and the predicate is not allowable.
(Mughnee.) And hence, accord. to Mbr, the
saying in the Kur [xx. 66], as thus read, 3!
meaning, if so, Yes, these two ars] هذَانٍ لَسَاحِرَانِ

111
Book I.]
enchanters]. (Mughnee.) [But this phrase has
given rise to much discussion, related in the
Mughnee and other works. The following is a
brief abstract of what has been said respecting
it by several of the leading authorities.] Aboo-
Is-hak says that the people of El-Medeench and
El-Koofch read as above, except 'Agim, who is
reported to have read, ◌ٍإنَّ هُذَان, without tesh-
deed, and so is Kh; [so too is Hafs, as is said
, إِنَّ هُذَيْنِ and that AA read [; إنْ above, voce
the former word with teshdeed, and the latter in
,إِنَّ هُذَانٍ the accus. case: that the argument for
with teshdced and the nom. case, [or rather what
is identical in form with the nom. case,] is, that
it is of the dial. of Kinanch, in which the dual
is formed by the termination Of in the nom.
and accus. and gen. cases alike, as also in the
dial. of Benu-l-Harith Ibn-Kaab: but that the
old grammarians say that . is here suppressed;
the meaning being, S ": (T:) this last
assertion, however, is weak ; for what is applied
to the purpose of corroboration should not be
suppressed, and the instances of its suppression
which have been hcard are deviations from general
usage, except in the case of Si, with fet-h, con-
tracted into gi: (Mughnee :) Aboo-Is-hák then
adds, that some say, &! is here syn. with5 :
this last opinion he holds to be the best; the
meaning being, ◌ِنَعَمْ هُذَانٍ لَهُمَا سَاحِرَان [Ye*),
these two, verily they are two enchanters : for
this is not a case in which the J (which is the J
of inception) can be regarded as transferred from
its proper place, at the commencement of the
sentence or proposition, as it is in some instances
mentioned in the former half of this paragraph :
but it is said in the Mughnee that this explanation
is invalidated by the fact that the combining of
the corroborative J and the suppression of the
inchoative is like the combining of two things in-
consistent, or incompatible ; as is also the opinion
that the Jis redundant, because the redundant J
prefixed to the enunciative is peculiar to poetry] :
next in point of goodness, in thic opinion of Aboo-
Is-hák, is, that it is of the dial. of Kinanch and
Benu-l-Harith Ibn-Kagb: the reading of AA he
does not allow, because it is at variance with the
written text : but he approves the reading of
'Aşim and Kh. (T.) -5! also occurs as a
verb: it is the third person pl. fem. of the pret.
from ◌ُالأَيْن , syn. with ◌ُالتَّعْب ; or from ◌َّآن syn.
with ' : or the third person sing. masc. of the
pret. passive from Jayi, in the dial. of those
who, for 3, and , say 5 and , likening
these verbs to Jas and cs: or the sing. masc.
of the imperative from the same : or the pl. fem.
of the imperative from الآين ; or from ◌َآن syn.
with {j3 : or the sing. fem. of the corroborated
form of the imperative from sla, syn. with Jeg.
(Mughnee.)
Ul, signifying I : see gi, in seven places.
Ul, signifying I : see gi, in two places.
but app. a simple ,أَنَّ inf. n. of] أَنِينْ .ومن أَنَّهُ
subst., signifying A moan, moaning, or prolonged
انب - ان
voice of complaint; or a saying Ah : or a com-
plaint : or a cry]. (TA.)
Eff, signifying Thou : fem. Ji; dual 4331;
pl. masc. "Si, and pl. fem. Jeff: see gl, in
six places.
أنّان Bee
SUI One who moans; who utters a moaning,
or prolonged voice of complaint ; or who says
Ah; much, or frequently ; as also SGl and
vi31: (M, Ķ:) or this last signifies one who
publishes complaint, or makes it public, much, or
frequently : (M :) or one who talks and grieves
and complains much, or frequently ; and it has
no verb derived from it: (T:) and you say,
aus ist Jeg, [in which the latter epithet is app.
an imitative sequent to the former,] meaning an
eloquent man. (TA.) The fem. of SUI is with
i: (M, Ķ :) and is said to be applied to a woman
who moans, or says Ah, and is affected with
compassion, for a dead husband, on sceing another
whom she has married after the former. (MF.)
[.حَتَّانْ voce ,حَنَّانَةٌ See also]
Ji, signifying I: see gi, in two places.
Ji part. n. of &f, [ Moaning ; or uttering a
moan or moaning or a prolonged voice of com-
plaint ; or saying Ah; by reason of pain : com-
plaining by reason of discase or pain : or] utter-
ing a cry or cries : fem. with a. (Msb.) [Hence,]
you say, Hi y, at af w. He has not a she camel
nor a sheep, or goat : (S, M, A, Ķ :) or he has
not a she camel nor a female slave (M, K) that
moans by reason of fatigue. (M.)
ifc, occurring in a trad., (S, Mgh, K, &c.,
in the first and last in art. Si, and in the second
إِنَّ طُولَ ,in the present art.,) where it is said
,Mgh,$) , الصَّلَاةِ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقَّهِ الرَّجُلِ
TA, &c.,) is of the measure alais, [originally
ist:,] from SI, (S, Z in the Faik, IAth, Mgh,
Ķ,) the corroborative particle; (Z, IAth, Mgh ;)
like مَعْساة from حَسّى ; (S,K;) but not regularly
derived from 31, because a word may not be
Bo derived from a particle; or it may be said
that this is so derived after the particle has been
made a noun ; (Z, IAth ;) or neither of these
modes of derivation is regular : (MF :) the mean-
ing is, [Verily the longness of the prayer and
the shortness of the oration from the pulpit are
(together)] a proper ground for one's saying,
Verily the man is a person of knowledge or in-
telligence : (Z," Mgh, Ķ in art. L. : ) this is the
proper signification : accord. to AO, the meaning
is, a thing whereby one learns the knowledge, or
intelligence, of the man : (Mgh :) or it means
a thing suitable to, (S, Mgh,) and whereby one
unons, (§,) the knowledge, or intelligence, of the
man : (S, Mgh :) or a sign (Ag, S, K) of the
knowledge, or intelligence, of the man; and suit-
able thereto : (As, $ :) or an evidence thereof :
(M:) or an indication, or a symptom, thereof;
everything that indicates a thing being said to
be ◌ُمَشِنَّةٌ لَه :[so that مَئِنَّةً لِكَذَا may be well ren-
-
dered a thing that occasions one's knowing, or
inferring, or suspecting, such a thing; and in
like manner, a person that occasions one's doing
so : or, more properly, a thing, &c., in which
such a thing is usually known to take place, or
have place, or be, or exist, like :.: ] one of
the strangest of the things said of it is, that the .
is a substitute for the & of das .: (IAth :) this
seems to have been the opinion of Lh: (Az, L:)
accord. to AA, it is syn. with Li [a sign, &c.].
(TA.) Aş says (Ş, K, TA, all in art. l.) that
the word is thus, with teshdeed to the &, in the
trad. and in a verse of poetry, as these are related;
(Ș, TA;) hut correctly, in his opinion, it should
be مثينة ، of the mcasure فَعِيلَة ,(S, K,* TA,)
unless it be from 3!, as first stated above: (§,
TA:) AZ used to say that it is , with ,
(Ş,Ķ,· TA,) meaning a thing (lit. a place) meet,
fit, or proper, or worthy or deserving, and the like;
of the measure ilsis, [originally fest., ] from f
meaning " he overcame him with an argument
or the like :" ($, Ķ, TA :) but some say that
it is of the measure aldi, from gt. meaning
K in that art.) You say) . مأن .see art: احْتَمَلَ
al80, ◌ِهُوَ مَئِنَّةٌ لِلْخَيْر, from ◌َّإِن, He is a person fit,
or proper, for one's saying of him, Verily he is
88 ,عسى from ,معساة ,good; and in like manner
meaning "a person fit, or proper, for one's say-
ing of him, May-be he will do good." (A, TA.)
And إِنَّهُ لَمَئِنَّةً أَنْ يَكُونَ كَذَا Verily it is meet,
fit, or proper, for one's saying of it, Verily it
is thus; or is worthy, or deserving, of one's say-
ing &c .: or verily it is a thing meet, fit, or
proper, for one's saying &c. ; or is a thing worthy,
or deserving, of one's saying &c. : of the measure
Ulsis, from 3 !. (Ķ in the present art.) And
Verily he is meet, fit, or إنَّهُ لَمَثْتَّةٌ أَنْ يَفْعَلَ ذَّاكَ
proper, for doing that ; or is worthy, or deserving,
of doing that : or verily he is a person meet, fit,
or proper, for doing that ; or is a person worthy,
or deserving, of doing that : and in like manner
you say of two, and of more, and of a female :
but Les may be of the measure alas [from Si.],
i. c. a triliteral-radical word. (M.) ___ You also
Bay, ◌َأَتَاهُ عَلَى مَئِنَّةِ ذَاك, meaning He came to him
at the time, or season, [or fit or proper time,]
of that ; and at the first thereof. (M.)
Uf (pronoun of the first person sing.): see
.أن .art
انب
2. 23i, inf. n. ¿ t, He blamed, reproved,
reprehended, chid, or reproached, him : (§, M,
A, Ķ :) or he did so severely, or ungrily : (ISk,
T, Ş, M, A, Ķ :) or, with the utmost severity or
harshness : (T, M, TA :) or he repulsed him,
meaning a person who asked something of him,
in the most abominable manner. (M,* K," TA.)
$3 An internodal portion, or the portion
between any two joints, or hnots, of a cane, or
reed, and of a spear-shaft : (T:) [and] a spear,

112
[BOOK 1.
or lance: pl. "Ul: mentioned in this art. [in
the T, and] by Ibn-El-Mukarram [in the L].
(TA.) [See also art. _ J.]
انت
in , أَنْ Bec: أَنْتُنَّ and ,أَنْتُمْ أَنْتُمَا أَنْتِ ,أَنْتَ
.ان .Art
انٹ
see the) , أُنُوثَةً and أَنَاثَةُ .nor. 2, inf. n , أَنْثَ] .1
former of these two ns. below,) It was, or became,
female, feminine, or of the feminine gender ..
And hence, ESi, said of land (e;l), ; It was,
or became, such as is termed zási ._ Hence also,]
Est, snid of iron, t It was, or became, soft.
(Golius, from the larger of two editions of the
lexicon entitled مرقاة اللغة.) Accord. to IAar,
softness is the primary signification. (M.) [But
accord. to the A, the second and third of the
meanings given above arc tropical : (see if:)
and the verb in the first of the senses here assigned
to it, if not proper, is certainly what is termed
i. e., conventionally regarded as ,حَقِيقَة عُرْفِيَّة
proper.]
2. 2Si, inf. n. Est, He made it (namely, a
nonn [&c.], $ and Mab) feminine ; (S, M, L,
Mab;) he attached to it, or to that which was syn-
tactically dependent upon it, the sign of the femi-
nine gender. (Msb.) -+He, or it, rendered him
effeminate. (KL.) [Sce the pass. part. n., below.]
má csi, inf. n. as above, t He acted gently, [or
effeminately] towards him; as also d YOU.
(K, TA.) And أنّتْ فِى أَمْرِه, inf. n. as above, (T,
A,) } He acted gently in his affair : (A :) or he
applied himself gently to his affair : (T:) and
some By, تأنّث * فى أمره, meaning he acted
effeminately in his affair. (T, TA.)
K,) She) , إِينَاتُ .M, A, K,) inf. n,؟) وآنَثَتْ .4
(a woman) brought forth a female, ($, A, Ķ,)
or females. (M.)_[And hence,] + It (land,
Jejl,) was, or became, such as is termed Sutis.
(A.)
5. SJU It (a noun [&c.]) was, or became, or
was made, feminine. (§, L.)_See also 2, in
two places.
Si Female ; feminino; of the female, or
feminine, sex, or gender ; contr. of jej : (T, S,
M:) an epithet applied to anything of that sex or
gender : (T:) IAar asserts, that a woman is termed
q. v., because of , بَلَدْ أَنِيثُ from the phrase انثى
her softness; she being more soft than a man:
(M, L:) [bnt see the observation at the end of
the first paragraph of this art. : ] the pl. is Lu !;
(T, S, M, A, Mab, Ķ;) and sometimes one says
¿Ji, as though it were pl. of Sul; (S;) or it is
[truly] pl. of ◌ُإنّات , like as ◌ْنُمُر is of ◌ٌنِمَار : (T;)
and Jui, (T, A, Mab, K,), which last occurs in
poetry. (T.) You say, ◌ُهُذَا طَائِرٌ وَأَنْنَاه [This is a
(male) bird and his female] : not JUSi. (ISk, T.)
In the Kur iv. 117, I'Ab reads Bi [in the place
of Il or bull; and Fr says that it is pl. of
انح - انب
¿5,, the , in is, being changed into i as in
-A femi]! أمْرَاةُ أَنْثَى_(T,L). [وُقَّتَتْ for] أَقْتَتْ
nine woman,] means a perfect woman ; (T, A, Ķ ;)
a woman being thus termed in praise; like as a
man is termed ◌ْرَجُلٌ ذَكَر .(T,A.)-[The pl.]
Sul also signifies t Inanimate things; (Lh, T,
M, Ķ;) as trees and stones (T, K) and 'wood.
(T.) In the passage of the Kur mentioned above,
UU! is said to have this meaning: (T, M:) [or it
there means females ; for] Fr says that El-Lat and
El-'Ozzà and the like were said by the Arabs to
be feminine divinities. (T, TA.) __ Also + Small
stars. (K)_And [the dunl] ◌ِالأَنْثَيَان ! The two
الخُصْيَانِ S,K;) or) ; الخُصْيَتَانِ .testicles; syn
[which is said by some to mean the scrotum ; but
the former is generally, though app. not always,
meant by الانثيان] .(M, Mghi, Meb.) - And
[ The two curs: (As, T, S, M, A, Mgh, Ķ :) because
they are of the fem. gender. (TA.) __ And + The
two tribes of Bejeelch and Kuda'ah. (K )_
And ◌ِأَنْتَهَا الفَرَس t The inner parts (الََّلَتَان) of
the thighs of the horse. (M, L.)_And 5.91
is also used to signify t The [engine of war called]
because the latter word is [generally] of ; مَنْجَنِيق
the feminine gender. (M.)
,!IA ٨٨,٠) , أَرْضُ أَنِيثَةٌ ـــ ـمُؤَنَّثْ see: أَنِيِثْ
T, Ş, M, Ķ,) and + Jute, (ISh, T, M, Ķ,)
[ Plain, even, or soft, land, or ground, (ISh,
IAar, T, M, K,) that produces many plants, or
much herbage; (AA, T, M, K ;) or that produces
herbs, or leguminous plants, and is plain, even, or
soft; (El-Kilábce, $;) or fitted for producing
plants, or herbage ; not rugged. (ISh, T, L.)
And ◌ُمَكَانُ أَنِيث A place in which the herbage
grows quichly, and becomes abundant. (T, L.)
And Esi Ju + A country, or district, of which
the soil is soft, and plain, or even. (IAar, M, L.)_
Female iron ; that which is not what { حَدِيدٌ أَنِيثٌ
is termed ,Sý : (S, M, L, K :) soft iron. (Tand
K in art. انف.) And ◌ُسَيَفَ أنيث :A mord of
female iron : (M, L:) or a sword that is not
sharp, or cutting; a blunt smord: (T, M, L:)
and * ◌ٌوسَيْفٌ مِثْنَات and مِثْنَاثَةً ؟، (T, M, L, K,)
mentioned by Lh, (T, L,) a blunt sword; (K ;)
as also f .: (TA :) or a sword of soft iron.
(T, L.)
But [inf. n. of Eff, q. v. : ] The female, or
feminine, nature, or quality, or gender; (M ;)
as also # #5,31. (A.) __ 1 The quality of land
which is termed il. (A.)-[t Softness of iron :
[.أَنِيثُ Bee
i3,3f: see the paragraph next preceding.
Es'" A woman bringing forth, or who brings
forth, a female, (§, Ķ,) or females. (M.)
LE. A woman who usually brings forth fe-
males : (Ş, M, Ķ:) and a man who usually begets
female children ; for the measure Jui. applies
equally to both sexes: ($:) the contr. epithet is
.in two places ومُؤَنّثُ TA.)- See also). مِذْكَارْ
and ,سَيْ مِثْنَاتُ - أَنِيثْ Bcc : أَرْضُ مِثْنَاثُ -
.أَنِثْ Rec : مِثْنَائَةٌ
if [A feminine word; a word made femi-
nine .__ Also,] (T, A, Ķ,) and + ¿wi, (AA, T,)
,مُخَتَّتْ.TA) [iq) ، مِثْنَاثَةٌ ٧ K,) and) , مِثْنَاتٌ * and
(AA, T, A, Ķ,) i. c. An effeminate man ; one who
resembles a woman (AA, T, TA) in gentleness,
and in softness of speech, and in an affectation of
languor of the limbs: (TA :) or a man in the
form, or mahe, of a female. (T.) :
Bcc طِيبٌ مُؤَنَّثْ ـــ. أنيت + Perfume that is used
hy women; such as خَلُوق and زَعْفَرَان , (Sh, T, L,)
ذُكُورَةُ الطِّيبِ (:and what colours the clothes : (L
being such perfumnes as have no colour; such as
and عَنْبَر and عُود and مسْك and كَافُور and غَالِيَة
the like, which leave no mark. (T, L.)
انح
(أُنُوحْ and أَنِيحْ and أَنْحْ .nor. 2, inf. n , أُنّح .1
Ile (a man, $) breathed hard, or violently, in
consequence of heaviness, or oppression, experi-
enred by him as an effect of discusc, or of being
out of breath, (S, K, TA,) as though he made a
reiterated hemming in his throat, ( als,)
and did not speak clearly, or plainly : (S, TA :)
or he made a reiterated hemming in his throat
, when asked for a thing, by reason of
niggardliness : (L:) or he uttered a long, or
vchement, sigh, or a hind of groaning sound, (jj,)
when asked for a thing. (A.) You say,
He utters a lony, or vehement, sigh, or عَلَى مَالِهِ
a kind of groaning sound, over his property [from
unwillingness to part with it]. (A.)_ It is said
,رَأَى رَجُلًّا يَأْنِحُ بِيَطْنِهِ ,in a trad. of Ibn-'Omar
meaning, [it is asserted, though this seems doubt-
ful, He saw a man] raising, or lifting, his belly
with an effort, oppressed by its weight : from
si in the last of the senses assigned to it below.
(TA.)
¿fl: sce ¿Jí, with which it is syn., and of
which it is also pl.
.in two places رآنِح sce : أنُوحٌ
¿si: [sce 1:] it is also explained as signifying
A sound like that which is termed wsj, arising from
grief, or anger, or repletion of the belly, or jea-
lousy : (L :) a sound accompanied by a reiterated
hemming in the throat (صَوْتْ مَعَ تَنَحْنُج) :(Ag:)
and a sound that is heard from a man's inside, with
breathing, and a shortness of breath, or panting for
breath, which affects fat men ; as also l. (L.)
[.1 See also]، أُنُوحٌ soc: أَنِيخْ
.آنِعٌ see: أَنَّحْ
¿T act. part n. of 1; A man breathing hard,
or violently, &c. : and a man who, when he is asked
for a thing, mahes a reiterated hemming in his
throat
2), by reason of niggardliness; as

113
Book I.]
also أُنُوحٌ ٢, and ؟) وأُتَّحْ ٧,K) and أَتَّحْ ٧ :(Lb :)
-
or si signifies a man who hangs back from, or
falls short of, doing gencrous deeds; as also zaji :
(El-Ghanawee and $ in art ajl, and TA in the
present art. : ) and is also applied to a horse,
menning that runs, und makes a hind of groaning
noise; ◌ْإذَا جَرَى فَوْقَر : this is the right reading
in the K: in some copics ◌َإذا جرى قَرْقَر [that
makes a rumbling sound in his belly when he runs] :
(TA :) the pl. of ◌ْ؟). أَنَّحْ م آنِح,R.) _آنِحَةٌ ـ, ap-
plicd to a female, signifies Short. (K.)
انس
,إليه AZ, S, M, A, Mah, R,) and) , أَنِسَ بِهِ .1
(A,) aor. 2; (Mab, TA;) and ◌َوأنّس ($, M, A,
Myb, K,) aor. ; (M, Mob, TA) and 2; (M;)
أنَّس .nor. 2 ; (M, Sgl, K;) inf. n , أَنْس and
, إنْس or (؟) وأنس K,) both of,؟) , أَنْسَةٌ and
(AZ, AIIút, T, M, Mah,) also of Ji, (AZ,
AHút, Mẹh, TA,) but this is rarc, (T, TA,)
and JJI, (T, S, M, A, K,) which is the more
common, (T, TA,) and is of ؟) وأَنَس)) or ◌ٌأُنْس lIps
a different signification from ! the inf. n. of
below,] (AZ, Allat,) or it is a أَنْسٌ ser] ,أَنِسَ
subst. from أَنِسَ به , (Mab,) and ◌ٌأَنْسَة ; (M;) [but
this also is probably a subet. ; ] one says _Ji and
(;768 .Ham p) ; بعدَة and بعد like as one says , أَنْسَةٌ
HIe mus, or became, sociable, companionable, con-
versable, inclined to company or converse, friendly,
amicable, or familiar, with him, or by means of
him, and to him : and [ i] he was, or became,
cheered, or gladdened, by his company or converse,
or by his, or its, presence; or cheerful, gay, or glad-
some : thic inf. n. signifying the contr. of the, : (T,
Ş, A, K:) or he was, or became, at ease, or tranquil,
with him: (M :) or his heart was, or became, at case,
or tranquil, with him; without shrinking, or aver-
tion : (Mgh :) and واستأنس به ($, M, A, Mab,) and
,$) ,signify the same , تأنس ٧ به and (,٨) , إِلَيْه
M, Meh,) i. c., the same as أنس (M, A, Meb,
أَنسَ بِغُلَانِ (:M): أَنْسَ M, Meh) and) أَنّس TA) and
is likewise explained as signifying he delighted, or
rejoiced, in such a one ; he was happy, or pleased,
with him : (I Aar, TA:) [and Asi, a form of fre-
quent occurrence, inf. n. & Stfe, which occurs in
this art. in the TA, also signifies he was, or became,
sociable, &c., with him; like ~ Si &c. : it is
also said in the TA that أَنِسَ به and آنَسَ ٧ به are
,تأنّس به and استأنس به syn., mcaning, app., like
and that Ji in this case is therefore of the
measurc JeÚ ; but this admits of some doubt, as
it is said immediately after asi as meaning the
contr. of ◌ُأَوْحَشَه :] and واستأنس ٧ (K, TA,) said of
a wild animal, (TA,) signifies [ he became familiar,
or tame, or domesticated; or] his wildness (55)
إِذَا جَآءَ اللَّيْلُ أَسْتَأَنَس departed: (K, TA:) you say
When the night] كُلُّ وَحْشِيٍ وَاسْتَوْحَشَ كُلُّ إِنْسِيّ
comes, every wild animal becomes familiar with
his kind, and every human being becomes shy of
his hind, i. e., of such thereof as he does not know,
when meeting them in the dark]. (A, TA, Msb
(.وحش .in art
انس - انح
-He rendered him fami ,تأنيسٌ .inf. n ,أنّهُ : 2
liar ; or tame. (KL.) == Sce also 4, in thrce
placcs.
3 : see 1, in two places.
He behaved (,؟) , إيناس .M, K,) inf. n) وآنسهُ .4
in a sociable, friendly, or familiar, manner with
him ; [sce 1, in two places;] he, or it, checred him,
or gladdened him, by his company or converse, or by
his, or its, presence; he, or it, solaced, or consoled,
,أنّسهُ ٧ K;) as also*,؟) ; أوْحَشَّهُ him; contr. of
(K,) inf. n. JJU: (S, Ķ:) or he, or it, rendered
him easy, at ease, or tranquil; as also " the latter
verb, occurring in the following ex. :
.
بِاَلْمُؤْنِسَاتِ لِأَنْهُنَّ يُؤْنِّسْنَهُ بِأَقْرَانِهِ فَيُؤْمِّنْهُ أَوْ :
AS [He has called them (referring to weapons)
SL.J'AI because they render him at case with his
adversaries, and secure, or cause him to have
a good opinion of his safety, and thus, cheer him,
or solace hin, by their presence]. (M : [and
the like is said in the A.]) == Hle perceived it;
syn. of the inf. a. J1,31. (TA.) __ Ile saw
him, or it, (S, M, A," Msb, K,) and looked at
him, or it; (M,TA;) as also LJi, inf. n.
M:) or he san): استأنسهُ * K;) and); تَأْنِيسُ
it so that there was no doubt or uncertainty in
it: or he saw it, meaning a thing by the siglit
or presence of which he was clicered, gladdened,
إِبْصَارُ ما signifying إيناس ; solaced, or consoled
Bd in xx. 9:) or he saw it, not having): يُؤنّس به
before known it, or been acquainted with it.
(TA.)_ He heard it ; namely, a sound or voicc.
(Ş, K.) __ He felt it; mas sensible af it; (M, K,
TA ;) experienced it in himself ; (TA ;) namely,
[for instance,] fright, or fear. (A, TA.) __ He
knew it : (S, M, Msb, K :) he was acquainted
with it : (TA:) he had certain knowledge of it ;
mas certain of it. (M, TA.) You say, EST
153; & (§, A, TA) I hnen him to be charac-
terized by 5), ($, TA,) i. e., maturity of intel-
lect, and rectitude af actions, and good manage-
ment of affairs. (TA.) [Sce Kur iv. 5.] And
it is said in a prov., بَعْدَ اطِلَاعِ إِينَاس, i. c. After
appearance [is knowledge, or certain hnowledge].
(Fr, TA.)
The falcon تأنس البازى =. 1 sce: تأنّس به .5
looked, raising his head (M, A, K) and his eyes.
.10 see: تأنّس لَهُ _(.٨)
== .1 see: إلَيْه and استأنس به and ,استأنس .10
significs also Ile (a wild animal) became استأنس
sensible of the presence or nearness of a human
being. (Ş, K.) === He looked; as in the phrase
Go thou and look] اذْهَبْ فَاسْتَأَنِسُ هَلْ تَرَى أَحَدًا
if thou see any one]: (Fr, TA :) he considered,
or examined, endeavouring to obtain a clear know-
ledge of a thing ; (K, TA ;) and looked aside, or
about, to ascertain if he could see any one :
(TA :) he sought, or ashed for, knowledge, or
information; he inquired : (M, TA :) and hence,
(Bd in xxiv. 27,) he asked permission. (Fr, Zj,
Ķ, TA, and Bd ubi supra.) It is said in the Kur
لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا, [27.xxiv]
bits, [Enter ye not houses other than your
own houses] until ye inquire whether its inhabit-
ants desire that ye should enter or not; [and
salute : ] (M :) or (which is essentially the same,
M) until ye ash permission : (Fr, Zj, M, TA :)
but Fr says that the sentence presents an inversion,
and thint the meaning is, until ye salute, and ash
if ye shall enter or not : (TA :) I'Ab says that
is a mistranscription ; and he and Ubei تستأنسوا
and Ibn-Mes'ood road 1,5,6.5, which signifies
إستأنس [the same: (Az, TA :) [it is said that
also signifies he made a reiterated hemming, lihe
a slight coughing ; [as a man does to notify his
nearness ;] syn. : and so some explain it
in the text of the Kur quoted above. (TA.)_
He listened to, or endearoured or sought استأنس لَهُ
to hear, him, or it; as niso Su. (A.) [Sce
the Kur xxxiii. 53.] mme awful: sce 4.
JA Sociableness ; companionableness ; con-
versableness; inclination to company or converse;
friendliness ; amicableness ; socialness ; famili-
arity : cheerfulness ; gayness; gladsomeness :
contr. of af-): (T, Ş, A, K :) joy ; gladness ;
happiness: (Har p. 652:) or ease, or tranquil-
lity : (M :) or ease, or tranquillity, of heart, and
freedom from shrinking, or from aversion :
(Msb :) an inf. n. of 1, (S, M,) as are also 5f
and if ($, K) and 31, (M,) but this is
rare as signifying the contr. of a): (T, TA :)
or إنس ٧ is the inf. n. of أنس به ; but أنْس is not :
(AZ, AHút, Msb, TA :) this latter is a subst. from
that verh [signifying as explained above]: (Mab:)
or only signifying converse, and companionship,
or familiarity, with women; (AZ, AHút, TA;)
or amatory conversation and conduct ; or the talk
of young men and young women: (Fr, TA:)
[but of all the forms above, JSI is that which
is most commonly used, at least in post-classical
works, as signifying the contr. of ;. ]_
[Also t Delight, as meaning a cause of delight,
or thing that gives delight.] A poet says,
.
يَا سَاكِنِى مَّةَ لَا إِلْتُ
·
#
أُنْسَّا لَنَا إِنِّىَ لَمْ أَنْسَكُمْ
.
.
مَا ◌ِبُكُمُ عَيْبْ سِوَى قَوْئُمْ
.
عِنْدَ الْلِغَا أَوْحَشَنَا أُنْسُكُمْ
*
[O inhabitants of Mehkch, may ye not cease to
be a delight to us : verily I have not forgotten
you : there is in you no fault beside your saying,
at meeting, Your sociablencss, or companiableness,
&c., has made us feel lonely and sad; meaning,
in your absence]. (TA in art. ,.) [See
;l. But this signification, though allowable
: ابْنُ أَنْس _ [.as tropical, is perhaps post-classical
: كَيْفَ أَبْنُ أَنْسِكَ and : قُلَانْ أَبْنُ أَنْسِ فُلَانٍ and
. إِنْسْ Bce: كَيْفَ تَرَى ابْنَ أُنْسِكَ and
,in two places. == 1 A chosen ,أَنْسٌ Bec: إنْسٌ
select, particular, or special, friend or companion;
. اِبْنُ أَنْسٍ ٢ K,) or,؟) ,ابْنُ إنْس S,K;) as also)
; هذَا إِنْسِى ,So in a copy of the A.) You BRy)
(S;) and إنْسُك, and ◌َابْنُ إنْسِك ;(K;) ! This is
my chosen, or particular, friend ; (§;) and thy
chosen, or particular, friend. (K.), And
((٨) وابن أَنْسٍ ٢ فلان or ((؟) ,ابْنُ إِنْسِ فُلَانٍ
Bk. I.
15

114
[BOOK I.
: Such a one is the chosen, or particular, friend
كَيْفَ ,of anch a oue. (S, A.) Once also says
كَيْفَ تَرَى أَبْنَ M,) or,؟) , أَنْسِلَكَ ٧ and آبْنُ إِنْسِكَ
-A,) meaning him) , أُنْسِكَ AZ, Fr, A) and) إنْسِكَ
self, (AZ, Fr,S,TA,) i. c., + How dost thou regard
me in my companionship with thee? ($:) or
the meaning is, ; how dost thou find thyself?
(A :) or how is thyself? (M, TA.) = Mankind;
(Ş. M, A, K;) the opposite of 3 ; (Msb;) as
also أَنْسَ ٧ , (Akl, S, TA,) and ◌ْإنْسَان ; (A,K;)
the last being a gen. n., (Msb,,) but applied to the
male ($," Myb) and female, ($, Myb, K,) and sing.
and pl. : (Msb :) onc is [also] termed ◌ّإنْسِى and
.K;) the former of which is a rel. n,؟) ; أَنَسِىُّ »
from إنْس ; (M;) [and the latter, from ◌ْأَنَس : the
fein. of each is with a:] the vulgar apply to a
woman, instead of وإنسان [which is the more
approved,] "ٌإنْسَانَة :(S,K:) this Intter [accord.
to soinc] should not be used : ($:) but it is cor-
reet, though rare : it is said in the K to occur
in poetry, but supposed to be post-classical : it
occurs, however, in classical poetry, and has been
truusmitted by several anthors : (MF :) the pl.
(of إنس ,M, TA) is آَنَاس ; (M, K, TA;) and
(of the sanice, K in art. نوس, or of إنْسَان , M)
,.is syn ناس M, K nbi supra,) with which) , أُنَاسُ
(S, M, Msb, K,) being a contraction thereof; (Sb,
,أَنَسِىٌّ ٢ M, or,؟ ، إنْسِى " M, Mab;) and (of ,؟
,؟ ,Ib) وأَنَاسِىُّ (Ly,S, M, Mab , إِنْسَانْ ٧ or of ,؟
M, MeD, K,) like as ◌ٍكَرَاسِي is pl. of كُرْسِي, or
like am سَرَّاحِين is pl. of ◌ْسِرُّحَان, but ى being
substituted for &, (M, TA,) after the same man-
nor as they say أران for أَرَانِب ; (Fr, TA;) and
as the , أَنَّاسِىّ Ll, M,) in the accus. case) , أَنَّاسٍ
word is read in the Kur xxv. 51, by Ks, (TA,)
and by Yahyd Ibn-El-Harith, (K, TA,) dropping
the s between the second and last radical letters,
[for, with some others, it seems, they held the
word to be derived from the roots,] (TA,)
and ajuul, (S, M, Ķ,) in which the 5 is a sub-
stituto for one of the two yus in Ui, a pl. of
. إنّسِىَّ is pl. of أَنَاسِيَةٌ ,or, accord. to Mbr ; إِنْسَانَ
[in the TA, of an it, which I regard as a mis-
transcription,] and is like ◌ٌزَنَّادِقَة for .ٌوَنَّادِيق, and
M, TA;) and you say also); قَرَازِينُ for فَوَازِنَةٌ
is masc., as in the Kur نَاسِ (.TA) . إِنْسِمُونَ
ii. 10, &c .; and sometimes fem., as meaning A
tribe, or a body of men, ◌ًقَبِيلَة , or ◌ٌطائفة ; as in
the phrase, mentioned by Th, Je JUN., mcan-
ing, The tribe, or portion of people (Lala3), came
to thee. (M, TA) * ◌ِبَنُوِ الإنْسَان means The sons
of Alam. (M.) And النّاس الناس, an cxpression
mentioned by Sb, means, Men in every place and
in every state are men : a poet says,
بِلَاَدْ بِهَا كُنَّا وَكُنَّا نُحِبُّهَا
·
إِذِ النَّاسُ نَّاسْ وَالِلَاُدُ بِلَادُ
.
meaning [A country in which we were, and
which we used to love,] since the men were in-
genuous men, and the country was a fruitful
انس
لَوْ أَطَاعَ اللهُ ,.country. (M.) The following trad
If God complied النَّاسَ فِى النَّاسِ لَّمْ يَكُنْ نَاسَ
with the prayer of men with respect to men there
would be no men, is said to menn, that men love
to have male children born to them, and not
females, and if there were no females, or if the
females were not, men would ceasc to be. (TA.)
It is related that a party of the jinn, or genii,
came to a company of men, and asked permission
to go in to them, whereupon the Intter said to
ناس من ,them, Who are yc? and they answered
A people of the jinn], making their answer] الجنّ
to accord. with common usage ; for it is customary
for men, when it is said to them, Who are ye ?
to answer, ◌ٍنَاسِ مِنْ بَنِى فُلان [Mon of the sous
of such a owe]. (IJ, M, L: but in the L, for
Sec also] (.أُناس in both instunces, we find ,ناس
Respecting the derivation of [.نوس .in art ناس
Eu's!, authors differ, though they agree that
the final & is angmentative : the Bngrecs say that
it is from Jyl; (Msb;) and its measure is
is ,ى S, Msi ;) but an addition, of); فِعْلَانْ
made in its dim., [which is ◌ْأنّيسيَان ,] like as an
: رَجُلْ the dim. of,رويجل addition is made in
($:) [but it should be observed tlint J., 253 is more
probably the dim. of Jal, : ] some say that it is
from إيناس, signifying "perception," or "sight,"
and "knowledge," and "sensation ;" because
man uses these faculties : (TA :) and Mohammad
Ibn-'Arafch El-Wasitec says that men are called
.i. c , يُؤْنَسُونَ) because they are secn إِنسِيُّون
because جن and that the jinn are called ,(يرون
they are [ordinarily] concealed (َمجتَنُون, i. c.
from the sight of men : (TA:) [it is (,مُتَوَارُونَ
said in the B, as cited in the TA, that the form
as though it were ; إنْسَان is also used for أنسَان
a dual, meaning "a double associate," i. c., an
associate with the jinn and with his own kind;
for it is added, ◌ِأنِسَ بِالْجِنِّ وَأَنِسَ بِالْخَلْق :] some
derive the word from النّوس , signifying " motion:"
(TA:) some (namely, the Koofces, Mab) say that
it is originally إنْسِيَان , (S, Meb, TA,) of the
measnre إفعلان ,(S, Msh,) from النسيان ["for-
getfulness"], (Msb,) and contracted to make it
more casy of pronunciation, because of its being so
often used ; (§;) but it is restored to its original
: أنيسيانْ in forming the dim., (S, Msb,) which is
(Msb, TA:) this form of the dim., they say,
shows the original form of the word which is its
source; ('TA ;) and they adduce as an indication
إنّمَا سُمِّيّ ,of its derivation the saying of I'Ab
He (meaning the first] إنْسَانًا لِأَنَّهُ عُِدَ إِلَيْهِ فَنَسِىَ
man) was only named Just because he was com-
manded and he forgot] : (S, TA :) [in like man-
ner,] it is said that ◌ُالناس is originally النَّاسِى ; the
former of these, accord. to one reading, and the
latter accord. to another, occurs in the Kur ii. 195;
the latter referring to Adam, and to the words of
the Kur in xx. 114: (TA:) but Az holds that
والإنْسُ from , فعليان is of the mcasure إنْسِيَانْ
and similar to ◌ْخِرْصِيَان .(L,TA .* )
,إنّس.K.) = Aleo i. g,؟) ٩٠٧٠ , أُنْسَ.i.g أَنَسْ
q. v. (Aklı, Ş, TA.) __ Also A numerous com-
pany of men; (K," TA ;) many men. (TA.)_
A tribe () staying, residing, dwelling, or
abiding : ($, K :) the people of a place of alighting
or abode : (M, TA : [Unt in the Intter, in one
place, said to be !, withi kesr; thoughi a verse
cited in both, as an cx., shows it to be Jr : ]) the
inhabitants of a house: (AA, TA :) pl. (of the
word in the first sense, of these three, TA, and in
the second, M, TA) QUI. (M, TA.)_ One with
whom a person is sociuble. (Ham p. 136.) You say
also, ◌ٍهُمْآنَسَ فَلَان They are they with whom such
n oue is sociable (ْالَّذِينَ يَسْتَأَنِسُ إِلَيْهِم) . (L), M.)
And هُوَ أَنَسُ خِدْمَته IIc is mach accustoved to the
serving of him. (Hur p. 472.)
(.K,؟) ٩٠٣٠ , أُثْسُ وءُ أَنَةٌ
;Of, or belonging to, manhiud; human إنِّى
[ne alo أَنَسِىٌّ ٧ ,and إِنْسَانِىٌّ ٧ }] n rel. n. from
JJ !. (M.) __ A human being ; a man ; ns also
A, Mel, K.) Sce,؟) . إِنْسَان٧ْ S,K,)and) , أَنَسِىَّ *
JI, in two places. - [ Domestic, as opposed to
wild. Ex. ] & Domestic asses; asses that
are accustomed to the houses : commonly known as
written with kesr to the .: but in the book of
Aboo-Moosà is an indication of its being with
(lamm to the . [# 3]: and as some relate a trad.
in which it occurs, amust, which is said to be of no
account. (TA.) __ The left side (AZ, S, M, M&b,
Ķ) of an animal, (Msb,) or of a benst and of a
man, (M,) or of anything : (AZ, S, K :) or the
right side : (As, $:) [but the latter seems to be a
mistake :] Az says that Lth las well explained
this term and its contrary ), saying that the
latter is the right side of every beast; and the
foriner, the left side ; agrecably with those of thic
first anthority in sound learning ; and [that] it is
related of El-Mufuddal and As and AO, that all
of thein usserted the latter to be, of every animal
except man, [the "far" side, or "off " side,] the
side on which it is not milked nor mounted ; and
the former, [the neur side,] the side on which the
rider mounts and the milher mills : (TA in art.
A):) [and the like is said, as a citation from Az,
in the Msb in art. ,: but after this, in my
copy of the Msh, there seems to be an omission ;
for it is immediately added, " But Az says, This
is not correct in my opinion :"] it is said that
everything that is frightened declines to its right
side; for the beast is approached to be mounted
and milked on the left side, and, fearing thereat,
runs away from the place of fear, which is the left
side, to thic place of safety, which is the right side :
(S,* IAmb in Msb; both in art. وحش :) [AC-
cordingly,] Er-Rá'ec describes a beast us declining
to the side termed الوحشى because frightoned on
the left side : ($ and Msb in art.,:) and
'Antarah alludes to one's shrinking with the side
80 termed from the whip, [which he likens to a
cat,] because the whip of the rider is in his right
land : (S in art. وحش :) but Abu-l-'Abbas says
that people differ respecting these two terms wlien
relating to a man : that, accord. to some, tlicy
mean the same in this case as in the cases of horses

115
Book I.]
انف ۔۔ انس
and other beasts of carriage, and of camels : but 21; (The fire was during night his cheerful camels trod herbage, or pasture, such as is termed
some say, that in the case of a man, the latter term
means the part next the shoulder-blade; and the
former, the part next the arm-pit. (TA in art.
.) Of every double member of a man, as the
upper half of ench arm, and the two fore arms,
nnd the two feet, it means That [side] which is
towards the man; and ,, that which turns
nwny from him : (As, S:) or, of the foot, the
fornier means that [side] which is towards the
other foot; [i. e., the inner side ;] and the latter,
the contrary of the former. (TA in art. ,.)
Of a bow, (S, M, K,) or of a Persian bow, (TA in
art. ,) That [side] which is towards thec;
.the back : ($ and K in art ,وحشى K;) and,؟)
:) or the former, that [side] which is next to
the archer ; and the latter, that which is next to
the animal shot at: (M, TA :) or ofa bow, whether
Persian or not is not said, [the former means the
side against which the arrow lies; andl] the latter,
the side against which the arrow does not lie.
(.وحش .TA in art)
.each in two places ,إنْسِىُّ and إنْسْ soc: أَنَسِىُّ
- إنْسِىٌّ passim; and , إنْسٌ soc: إِنْسَانَةٌ and إنْسَانْ
The image that is seen [reflected] in إنْسَانُ العَيْنِ
the black of the eye; (S, K;) what is scen in
the eye, lihe as is seen in a mirror, when a thing
fuces it : (Zj in his " Khalk el-Insan :") or the
pupil, or apple, (abb,) of the cyc : (M :) or the
(؟) وأَنَاسِيَّ .of the cye: (Mab:) pl (حَدَقَة) black
Mşh, Ķ,) but not Gi. (S.)
.first signification , إنْسِىُّ Bec: إنْسَانِىُّ
[asus! Human nature; humanity; as also
$,26, which is probably post-classical, opposed
[.ليه .in art ,.٧ . ) ,لَا هُوتْ to
Just A tame, or gentle, dog; contr. of jste :
.آنسة M, A, K.) - See also). أُنْسٌ .pl
generally used as nn epithet] مُؤَانِسْ ٧ .i.g أَنِيسْ
in which the quality of a subst. is predominant,
meaning, A sociable, companionable, conversable,
friendly, or familiar, person; a cheerful com-
panion]: (S, K:) one with whom one is sociable,
companionable, conversable, friendly, familiar, or
cheerful : (Ķ:) a person, (A,) or anything, ($,)
by whose company, or converse, or presence, one
is checred, gladdened, solaced, or consoled. ($,
A.) You say, مَا بِالدَّارِ أنيس (or, as in some
copies of the K, مِنْ آنِيس) There is not in the
house any one by whose company, or converse, or
presence, one is cheered, gladdened, solaced, or
consoled : (A:) or there is not in the house any
one. (S, M, K.) [See also ◌ًالأنيسُ - [.آنسة + The
domestic cock; (AA, Ķ ;) also called ;EN. (TA.)
ágy t The fire; (IAar, A, Ķ ;) as also
vist, [imperfeetly decl., being a proper name
and of the ferm. gender,] (M,) and " ◌ُالمَانُوسَة, (M,
Ķ,) of which [says ISd] I know no verb : (M :)
because, when a man sees it in the night, he
1. 21, (T, S, M, Ķ,) aor. ; (M, Ķ) and ',
(K,) inf. n. Ji, (M,) He struck, (T, Ş, Ķ,) or
hit, or hurt, (M,) his nose; (T,S, M, Ķ ;) namely,
a man's. (S.) ___ It (the water) reached his nose,
(T, Ş, Ķ,) on the occasion of his descending into
a river; ($;) as also Yaisi, (K, [but in some
becomes cheerful and tranquil thereat, even if it copies written again affi, ]) inf. n. Jun. (TK.)
بَاتَتِ الأَنِيسَةُ ,be in a desert land. (TA.) You say
companion, or his cheerer by its presence]. (A,
TA.)
SST [ More, and most, sociable, &c.]. Hence,
A closer companion than] + آنَسُ مِنَ الحُمّى
fever] : a saying of the Arabs, meaning, that
fever scarcely ever quits the patient; as though it
were sociable with him. (M, TA.)
,A girl of cheerful mind, (Lth, A جَارِيَةْ آنَةٌ
K, TA,) whose nearness, and conversation, or
discourse, thou lovest, (Ltli, TA,) or whose con-
versation, or discourse, and nearness, are lovel :
(A :) or a girl of pleasant conversation or dis-
آنِسَةُ الحَدِيثِ M:) and): أَنُوس ٧ course; as also
who becomes sociable, companionable, conversable,
friendly, familiar, or cheerful, by means of thy
conversation or discourse : it does not mean who
cheers thee [by conversation or discourse]: ($ :)
pl. ◌ُأَوَانِس (Lth, A, TA) and ◌ْآنسَات :(Lth, TA :)
and the pl. of أَنُوس is ◌ْأُنُس . (M, TA.) [See nlso
[.أَنِيسْ
(٨٠) [٢٠٧٠ ,مَكَانْ مَأْنُوسٌ .app.i.g] مَأْنَسْ
Si + A name which the Arabs, (S, M,) and
the ancients, (M,) used to give to Thursday ; (S,
M;) because on that day they used to ineline to
places of pleasure ; and 'Alee is related to have
said that God created Paradise on Thursday, and
named it thns. (M, TA.)- ◌ُالمُؤنِسَات : Weapons:
(M, A:) or all weapons: (K :) or the spear and
the مغفَر and the تجْغَاف and the تَسْبِغَة and the
(Fr, K) and the sword and the helmet :
(IKtt, TA:) so called because they render their
possessor at ease with his adversaries, and secure,
or cause him to have a good opinion [of his
safety, and thus, cheer liim, or solace him, by
their presence : see 4]. (M, A.") __ See also
.يَابُونَجْ
A,) [A) ومَحَلَّ مَأْنُوسْ M,) and) ،مُكَانْ مَأْنُوسْ
place, and] a place of alighting or abode, in which
is أُنْس [i. e. sociableness, &c.] : (A :) مأنوس is a
kind of possessive noun, because they did not say
and مَأْتُوسَّةُ - (M, L). أَنِسْتُهُ nor ,أُنَسْتُ المكان
. أَنِيسٌ Bee : المَأْنُوسَةُ
. أَنِيسٌ Bee: مُؤَانِسْ
: المُسْتَأَنِسُ ٧ The lion ; (TS, K ;) as also + المُتَأْتِسُ
(TŞ, TA :) or he that is sensible of the prey from
afar, (K, TA,) and examines and looks about for
it. (TA.)
.see what next precedes : المُسْتَأْنِسُ
انف
inf. n. as above, TA,) The) ,أَنّفَتِ الإِبِلُ =
JJi, (ISk, Ş, Ķ,) i. e., which had not been pas-
tured upon. (S.) [But in the TT, as from the
M, I find Jni, (which should rather be written
Juli, or, accord. to the more usual mode, Ji,)
He trod such herbage, or pasture.]= si, aor. ",
(S, M, Ķ,) inf. n. Ji, (M,) IIe (a camel) had a
complaint of, or suffered pain in, his nose, from
the os [or nose-ring]: (S, M, Ķ:) from ISk.
Record. to certuin of the ,أنفَتِ الإِيلُ-(.؟)
Kilábees, incans The flies alighted upon the noses
of the camels, and they sought places which they
did not sceh before. (T.) __ ai isi, aor. ,
inf. n. Ji (S, M, Msb, K) and affi, (S, M, Ķ,)
or the latter is a simple subst., (Meb,) [ He turned
up his nose at it;] he disduined it; scorned it ;
abstained from it, or refused to do it, by reason
of disdain and pride; (Ş, M, Msb, K;) he dis-
lihed it, or hated it, und his soul was abore it;
(L;) namely, a thing : (S, M, L, Msb:) and he
shunned it, avoided it, or hept himself far from
it : (Msb:) and he disliked it, or hated it;
namely, a saying. (AZ, T, Msb.) You say,
I have not seen any] مَا رَأَيْتُ أَحْمَى أَنَفًا مِنْ فُلَانٍ
one more vehemently disdainful, or scornful, than
such a one]. (S.) And حَمَلَ مِنْ ذُلِكَ أَنْفًّا He
conceived, in consequence of that, disdain, or scorn,
arising from indignation and anger. (TA, from
a trad.) [The verb is also trans. without :
you sny,] ◌َيَأْنَفُ أَنْ يُضَام [Ie disdains, or scorns,
or refuses to bear, or to submit to, being injured].
(K.) [When immediately trans.,] Ji also signi-
fies He loathed, dislihed, or regarded with disgust.
(IAar, T.) You say, ◌ًأَنِفَ البَعِيرُ الكَلَّا The camel
loathed, disliked, or regarded with ilisgust, the
أَنِفَ الطَّعَامَ وَغَيْرَهُ herbage, or pasture. (T.) And
أَنِفَتْ قَرَسِى He disliked the food &ic. (M.) And
.This my mare disliked this region هذه هُذَا البَلَدَ
(T, as heard from an Arab of the desert.) And
Ges Jut She (a woman, and a maire, and a
camel, being pregnant,) dislikes her male, or stal-
lion. (T.) And Eiti, said of a woman, signifies
She, being pregnant, had no appetite for any-
thing. (Ibn-Abbad, K.)
2: see 4. su also signifies + The sharpen-
ing, or making pointed, the extremity of a thing.
(S.) You say of a spear-hcad, or an arrow-head,
or a blade, Ji, inf. n. ist, (K,) + It was
sharpened or pointed [at its extremity]. (TA.)
-[Used as a snbst., ] +Sharpness of the extremity
of the hoek; which, in a horse, is approved.
(TA.) -ِأَتِفَ تَأْنِيفَ السَّيْر, said by an Arab of the
desert ia deseribing a horse, means +He was made
even, like as is made even the cut thong or strap.
(M.) == + The seeking after herbage, or pasture,
(K, TA,) such as is termed Jff. (TA.)_Ji
JLo, (T,) or Jeyl, (K,) inf. n. as above; and
-T;) t He pas) : إِينَاف .T,S,K,) inf. n), آَنَّفَهَا »
tured his beasts upon the first of the herbage:
(T:) or he pursued, with the camels, repeatedly,
or gradually, or step by step, (Ş, K, TA,) after
the first of the herbage, ($,) or after the herbage
15 .

116
[BOOK I
which had not been pastured upon : (Ķ, TA :) or
he went with them thereto. (L.)
(,؟) ,He (,$) وإيناق.M,K,) inf. n ,؟) , آنفهُ .4
or it, (M,) made him to have a complaint of, or
to suffer pain in, his nose. (S, M, Ķ.) __ See also
1 .__ He, or it, induced him to feel disdain,
scorn, indignation, and anger; (IF, M, Ķ, TA;)
as also انّفهُ ٧, inf. n. ◌ٌتَأَنِيف :(K:) or caused him
to dislike, or hate, or to loath, or feel disgust.
(T.)=t He hastened it ; namely, his affair.
(Ibn-'Abbad, Ķ.)-See also 2. Jsi as an
intrans. verb : see 1.
,She desires of her husband + تَتَتَّفُ الشَّهَوَاتِ .5
with eagerness, one thing after another, by reason
of intense longing in pregnancy. (T, the Moheet,
L, K.")- ◌َيَتَانَفُ الإِخْوَان !He seeks the brethren,
they disdaining, or scorning, or disliking; not
holding social intercourse with any one. (TA.)
8: see 10.
-written with the dis] التنفهُ and استأنفهُ .10
junctive alif ◌ُايتَنْفَه] + Ile took [its أَنْف , i. c.,] the
first of it : (M :) he began it, or commenced it :
(S, M, Mob, K :") or i. q. ¿!! [which has
also the latter of the two significations mentioned
above, (Mgh in art. J.5,) and moreover signifies
he anticipated it; and from what follows here, it
seems to be probable that this last signification,
as well as the other, may be meant by it in this
instance]: (T, M :) namely, a thing, (M, Meb,)
or an affair. (T.) You say, Jeg avtal +He
made him a promise in anticipation ; without his
asking it of him. (M.) And, of a woman,
She was just married, or] + أُسْتُؤْنِفَتْ بِالنِّكَاحِ أولاً
beddel, for the first time]. (M.) See also Ji,
last sentence .- [Henee, ◌ِحَرْفٌ اسْتِثْنَاف, in gram-
mar, An incentive particle, placed at the com-
mencement of a new proposition grammatically
independent of that which precedes it.]
il a word of well-known meaning; (Lth, T,
Ķ;) The nose; syn. Mais; (Msb;) the aggre-
gate composed of the tmo nostrils and the septum
and the [bone called] awas, which is the hard
part of the زانف (MF ;) i. g. ◌ٌمُنْخِر [which is
evidently an explanation by a synecdoche, as this
word properly signifies nostril] : (M :) it pertains
to man and to others : ($ :) \ _ is a dial. var.
of the same ; (MF, TA ;) and so is V JI, which
is a form used by the vulgar peculiarly : (TA :)
the pl. [of pauc. ] is Ji and Jui (S, M, Mẹb,
Ķ) and [of mult.] J,51. (T, Ş, M, Mgb, Ķ.)
The dual is applied to The two nostrils; as in
يَسُوقُ بِأَنْفَيْه ,the saying of Muzahim El'Okeylee
ZWEI [Ile scents with his two nostrils the dust].
(TA.) You my also, ◌ُهُوَ يَتَتَبَّعُ أَنْفَه !He scents,
or miffs, the odour, and follows it. (T, [in which,
however, I find يتبع in the place of ويتتبع] O,L,
K, TA.) And, of a she-camel, ترام بأنفها +[She
mahes a show of affection with her nose, by
smelling her young one; not having true love].
(.مُعَارِض ce .: see also& ; مُذَائِرٌ S, M, K, voce)
And ◌ِومَاتَ حَتْفَ أَنْفِه ($, B, &ce., in art. رحتف) and
انف
K ibid .. ) t He died [a natural) وحتف أَنْفَيْهِ
death,] on his bed, (K,) without being slain or
beaten ($, K) or drowned or burned. (K. [See
art. حتف.]) And ◌ُحَمِىَ أَنْفُه ◌ُ He became vehe-
mently angry, or enraged ; as also 21 Ay5.
رَجُلْ حَمِىٌّ And ([.حمى .IAth. [See also art)
J'y! t A disdainful, or scornful, man ; who dis-
dains, or scorns, being injured. (T, K, TA. [Sec,
again, art. حمى.]) And ◌ِسَبِى الأَنْف + [lit. Iligh-
nosed, signifies the same ;] i. q. bli. (T, K.)
And ◌ِأَنْفَ فِى السَّمَاءِ وَأَسْتْ فِى الْمَاء * [A nose
in the sky and a rump in the water]; a prov.,
applied to him who magnifies himself in words
and is little in actions. (Har p. 641.) And J
lit. He put his nose in the back] ! أَنْفَهُ فِى قَفَاهُ
of his neck]; meaning he turned away from the
truth, or what was right, and betooh himself to
what was false, or vain : (Ķ, TA :) expressing
the utmost degree of turning away, or turning the
أَضَاعَ مَطْلَبَ head, from a thing. (TA.) And
-M,) +[Ile neg) ,مَوْضِعَ أَنْفِهِ M,E,) and) , أَنْفِهِ
lected, or left unprotected,] the womb from which
he had come forth : (Th, M :) or the zys of his
هُوَ الفَحْلُ لَا يُقْرَعْ mother. (Ibn-'Abbud, K.) And
Wi, and sj y, + Ile is the speaker, or orator,
who is not to be rebutted. (TA.) J'y JSf
t [The nose of the lion] is the asterism called
5,25JI, q. v. (Ķzw in his Description of the Mun-
sions of the Moon.) __ + [A prominent part of
anything, as being likened to a nose ;] the cx :-
أَنْفُ جَبَلٍ [,tremity of anything. (M.) [Thus
t A prominence, or projecting part, of a moun-
tain. (T, S, M, M&b, TA.) QUI Bi, (S, M. K,
TA,) in [some of ] the copies of the K, erro-
neously, WI, (TA,) t The extremity, (S, M, Ķ,
TA,) or edge, (M, TA,) of the canine tooth, or
tush, when it comes forth. (S, M, K, TA.) Jf
,i. e. toe] مَنْسمر The extremity of the + خُفّ البَعِيرِ
or each of the two nails of the foot,] of the camel.
(T,K) ◌ِأَنْفُ اللّحْيَة :The fore part, (M, TA,)
or side, (K,) of the beard. (M, K, TA.) Ji
Jis + The toe, or foremost extremity, of the
sandal [also called its ali and its LGS]. (M.)
The two extremities which are in the + أَنْفَا القَوْسِ
inner sides of the two curved ends of the bow.
(M.) __ t The first, or first part, of anything ;
(S, M, Ķ ;) relating also to times; (M;) as also
The+ أَنْفُ المَرْعَى ,M, TA.) Thus) . مُسْتَأْنَفَ ٧
first of the herbage, or pasture. ($,"M.) Jf
A'l +The first vegetation produced by the rain.
(T,K.) ◌ِجَّةً فِى أَنْفِ الخَيْل ![Je came among
the first of the horses, or horsemen]. (TA.) }
He journeyed in the first part]{ فِى أَنَّفِ النَّهَارِ
of the day]. (TA.) ◌ٍهَذَا أَنْفُ عَمَلٍ فُلان !This
is the first of the things which such a one has
begun to do. (T, TA.) HE Kİ, (T,Ş, M,)
and 2Jul, (M,) t The first of the run, or run-
ning: (T:) the most vehement thereof. (T, Ş,
M,K .* ) ◌ِأَنْفُ البَرْد + The first of the cold : (T:)
the most vehement thereof; (T, S, M;) so says
Yaşkoob. (S.) __ t A lord, or chief. (IApr, T,
K.) You say, ◌ِهُوَ أَنْفُ قَوْمِه ! He is the lord, or
chief, of his people. (TA.) __ 1 A piece broken
off of a cake of bread. (K, TA.) ___ + A part of
ground, or land, that is hard, and lying open,
exposed to the sun. (IF, Ķ.)
. أُنْفُ first sentence :== and see , أَنْفُ see: أُنْفَ
Jil: sce Ji, first sentence.
Just A camel having a complaint of, or suffer-
ing pain in, his nose, from the by [or nose-ring] :
(ISk, Ş, M, Ķ:) or wounded by the nose-rein,
whether it be with a خشاش or بُرّة (A 'Obeyd, T,
M) or dolje [all of which are different kinds of
nosc-rings]. (A' Obeyd, T.) And consequently,
Submissive, and tractable: (S, TA :) or submis-
sive and obedient, that dislikes chiding and beating,
and goes as he is able to do spontaneously and
casily : (Aboo-Sa'ced, TA :) and Ji signifies
the same; (A 'Obcyd, M, K ;) hut the former is
the more correct and the more chaste : (Sgh, K :)
by rule, it should be ◌ٌومَأَنُوف like ◌ٌمَصْدُور, (T,S,
M,) and مَبْطُون.(T, S.) To such a camel, the
believer is likened in a trad .; (T, S, M ;) because
lie ccases not to complain, or suffer pain ; (M ;)
or because he does not require to be chidden nor
to be panislied, but endares and performs what
is ineumbent on liim. (Ahoo-Sa'ced, TA.) __
Disdaining, or disdainful; scorning, or scornful;
i.g. ◌ِحَمِىُّ الأَنْف :and أَنْفَانُ ٢ [signifies the
same ;] i.g.ِسَمِنَ الأَنْف . (T,K.)=See also
.آنِفٌ
Ji is ;; ; A meadow of new herbage, (Meb,)
not pastured upon (§, Msb, K) by any one; (§;)
ns also J .: (Ibn-'Abbad, Ķ :) or untrodden:
contracted, by poctie licence, into Ji, in a verse
of Abu-n-Nejm. (M.) And Jis + Herbage
not pastured upon (S, M) by any one. (M.)
(:A cup of wine not drunk: (K + كَأُسْ أَنْفُ ـ
or from which one has not drunk before; as
though the drinking thereof were [ but just] begun;
like ◌َرَوْضَةً أَنْف :(:) or + full : and in like man-
ner, Jf Js +[a full watering-place] ; (M ;)
or t not before drunk from. (TA.) And J
I Wine of which none has before been taken from
٧٠ ٩٠ ,أَنِيفَةً.q .: أَرْضَّ أَنْف ـ(".its jar. (M, TA
(M, TA.) نَقِيذَةٌ أُنُف ـ + A long [as though new
and undiminished] coat of mail. (L in art.
An event + أَمْرَ أَنْفَ - (.from El-Mufaddal , نقذ
brought to pass at the first, not being before
decreed : (Ķ, TA:) accord. to those who assert
that there is no decreeing [by God]. (TA.)_
f . + A goodly [as though novel] gait, or
manner of walking. (Ibn-'Abbad, K.) si
,.i. e ;مِنْ ذِى قَبَلٍ is like the phrase مِنْ ذِى أُنُفٍ
(I will come to thee in what is (nom] فيما يُسْتَقْبَلَّ
to be begun (of time); meaning, immediately ;
nearly the same as wff, but relating to the nearest
future time, whereas this latter relates to the nearest
: أَفْعَلُ ذَاكَ مِنْ دِى أَنْفٍ past time]. (S,K.) And

117
انق - انف
Book I.]
i. e., s . [I will do that in what is
.مِنْ ذِى عَوْض now) to be begun &c.]; like)
(.عوض .K in art)
Dian ifi + The beginning, or commencement,
of prayer ; (K ;) i. e. the first saying of y.Si aui:
(TA :) accord. to a relation of a trad., in which
it occurs, with damm, [aiff,] (IAtlı, Ķ,) but cor-
rectly with fet-h. (Hr, IAth, K.) The & seems
to be here added to il as it is m aus for 35.
(Şgh.)
ist Disdain ; scorn ; disdainful and proud
incompliance or refusal ; (Msb ;) indignation ;
and anger : (TA :) a subst. [or, accord. to the $
and M and K, an inf. n.] from die Ji. (Mgb.)
. أَنِفْ Bce: أَنْفَانُ
Snuff, for the nose: but this is post-
classical. (TA.)
3,31 A man very disdainful, scornful, or in-
dignant; very disdainfully and proudly incom-
pliant or refusing; (M;) who disdains, or scorns,
exceedingly, to do ignoble deeds : (Har p. 312:)
pl. Ji. (M.) ___ A woman whose nose has a
pleusant odour : (S, M, K :) or whom one likes
to smell : (IAar, M :) or who disdains, scorns,
abstains from, shuns, or dislikes, that in which is
no good. (Ibn-' Abbad, Sgh, K.)
Ji + A mountain which produces vegetation
before other regions. (Ibn-'Abbad, K.) And
K)) + Land,؟) , أَنِيفَةُ النَّبْتِ T,M,) or) ,أَرْضُ أَنِيفَةً
that produces its vegetation early : (T:) or that
produces vegetation quickly : (Et-Tace, ISk, S,
Ķ:) or that produces vegetation ; as also f.
(M.) Applied to iron, i. q. ¿ gi; i. e. Soft.
(Aboo-Turab, T, Ķ.)
¿sut (with damm, K) Having a large nose;
(Yankoob, S, M, Ķ ;) applied to a man : (M, Ķ :)
sirmilar to ◌ٌّعُضَادِى and ◌ُّأُذَافِى .(TA.)
JST [ More, and most, disdainful, &e.]. You
pmJ, ◌ٍما رَأَيْتُ آَنَفَ مِنْ فُلَان I have not scen any
one more disdainful, or scornful, or indignant,
هْذِهِ آَنَفُ بِلَادِ الله ـــ (.than such a one. (S, TA
This is the speediest, in producing vegetation, of
the countries of God. (T, Ş," M,"Ķ.")
Ji: see Jsi .= Usi means + In the beginning,
or first part, of this present time in which we
are; from Ji as meaning the " first," or " first
part," of a thing: and hence what here imme-
diately follows. (Ham p. 348.) wi JÚ I5 L,
(T, Ş,. M, Ķ," &c.,) and Vusi, (IAar, Bd, K,
Jel,) in the Kur [xlvii. 18], (M, &e.,) means
! What was this that he said just now? (Zj, T,
M, Bd, Jel:) or, a little while ago? (IAar, T,
Ķ:) i. e., in the first time near to us? (Zj, T,
M:) from :" Ent", " I began the thing."
(Zj, T, M.) Yon say also, wsi Gyu 23 :[I
came to such a one a little while ago]; like as you
say, مِنْ ذِى قِبَل .(Ith, T.) And 1 جاء آنفًا He
came a little while ago; syn. J'3. (M.) And
mentioned by IAar, but not explained , فَعَلَهُ بِآنِفَةٍ *
by him; in my opinion, [says ISd,] like wi
t[He did it a little while ago : or just now].
أُنْزِلَتْ عَلَىَّ سُورةً آنِفًا ,.M.) And it is said in a trad)
A chapter of the Kur-án has been sent down to
me nom. (TA.)
of (أَوَّلِيَّة and مَيْعَة) The first part of life آنِفَةٌ
a boy. (Ks, Ķ, TA.) __ See also Ji.
Jj: its fem., with a, see voce Jf ..
Jis: see JSt.
Jy +Sharpened at its extremity ; or pointed;
(M, Ķ;) applied to a spear-head, or an arrow-
head, or a blade, (K,) or anything. (M.)_
+Made even : a thong, or strap, made of a certain
measure, and evenly. (M.) inif Ju! + Camels
with which one pursues repeatedly, or gradually,
or step by step, after the first of the herbage; and
so Vafig. : (M :) and the former epithet is applied
to sheep or gonts. (K.)_The former of these
two epithets, applied to a woman, signifies + Just
married or bedded, (الَّتِى أَسْتُؤْنِفَتْ بِالنِّكَاج) for the
first time. (M.)
Jst. A camel that is urged on by [means of
the rein attached to] his nose. (M.)
Jut. + A man who begins to make use of the
places of pasturing and alighting; (M;) who
pastures his beasts upon the first of the herbage.
(Aş, T, K." [In the CK, Sier Wi is put for
stor Ji.])_+ A man (TA) journeying in the
beginning, or first part, of the night : (₭ :) so in
all the copies of the K; but correctly, as in the
Moheet and the O, in the beginning, or first part,
of the day. (TA.)
Jf +[A place ] from which nothing has been
eaten; as also At :; (K;) which latter is
explained by Ibn-'Abbád as signifying a place not
جَارِيَةً مُؤْتَغَفَةُ الشَّبَابِ-(.caten [from] before. (TA
+ A girl [in the prime of youth ; ] in whom no
trace of agedness appears. (Sgh, K.)
. مُؤْتَنَفَّ Bce: مُتَأَنَفْ
JE: see Wi, in the latter part of the
paragraplı.
انق
1. El, aor. < , inf. n. Hi, It excited admira-
tion and approval by its beauty or goodliness; it
pleased, or rejoiced. (Msh.) _ Also, aor. and
inf. n. as above, He rejoiced; was joyful, happy,
or pleased. ($,K.) Yon say, 4 Eiti, (Ltlı,
JK, Msb, K,) aor. and inf. n. as above, (Lth,
JK,) I was pleased with it, or by it; or was
rejoiced by it. (Lth, JK, Meb, K. [In the CK
ci is erroneously put for g.] It is said
مَا مِنْ عَاشِيَةٍ أَشَدُّ أَنَّقًا وَلَا أَبْعَدُ شِبَعْا مِنْ ,.in a trad
pie -JÚ There is not any eater by night [i. e.
any man] who hath more pleasure and approval
and desire and love [in his pursuit, nor any who
is further from satiation therein, than the student,
or pursuer, of science]; meaning that the man of
learning is excessively greedy and insatiable, per-
وَأَنِقَ الشَّيْ severing in vehement desire. (L.)-And
(AZ, Ķ,) inf. n. as above, (AZ,) He loved the
thing. (AZ, Ķ.)
2. Si, inf. n. Jst, He made, or caused, to
wonder. (Ķ, TA.)
ونِيقٌّ and إِيْنَاقٌّ .S, Meb, K,) inf. n) ,آَنْقَنِى .4
(K,) [but the latter is properly a quasi-inf. n.,]
It excited my admiration and approval; pleased
me; or rejoiced me. (S, Mab, K.)-
Ić How vehemently does he seek, or pursue, or
desire, such a thing! or how vehement is he in
seeking, purmit, or desire, with respect to such a
thing ! (JK, Ķ.)
5. SU He sought, pursued, or desired, the
most pleasing of things ; (TA;) [he affected
nicety, or refinement ; he was dainty, nice, exqui-
site, refined, or scrupulously nice and exact ; or
chose what was excellent, or best; and ke exceeded
the usual bounds; as also 575 and 23, in all
these senses;] ◌ِفى المطعم, in respect of food,
never eating anything but what was clean [and
choice]; and ◌ِفى المَلْبَس, in respect of apparel,
never dressing otherwise than well ; and Lors,
in respect of speech, never speaking otherwise than
chartely; and ◌ِفى جَمِيع الأمُور, in respect of all
; تَنَوَّقَ is like تأنق فِيهِ (.نطس .afairs. (TA in art
(JK, Ş, Ķ;) i. e. He did it, or performed it
(namely, a thing, or an affair,) with the [i. e.
daintiness, nicety, exquisiteness, refinement, neat-
ness, or scrupulous nicety and exactness; or in a
manner exceeding what is usnal]: (§:) or he
chose what was excellent, or best, to be done in it,
und did it admirably: (TA:) or he did it (namely,
his work, Mab) firmly, solidly, soundly, or tho-
roughly, (Msb, K,) and skilfully. (K: {but in
this last sense, 'Alee Ibn-Hamzeh allows only the
latter of these two verbs. TA in art. 32.]) You
say also, ◌ِتأنق فُلَانْ فِى الرَّوْضَّة Such a one found
himself in the meadow, or garden, ( 51)
pleased, or rejoiced, therewith : ($:) or he found
it pleasant or delightful, delighted in it, or took
pleasure or delight in it, and enjoyed its beauties :
and he sought after its beauties, step by step, and
was pleased, or rejoiced, therewith, and enjoyed
it. (TA.) And تأنق المكان He was pleased, or
rejoiced, with the place, and attached to it, not
quitting it : (L:) he loved the place. (Fr, Ķ.)
إِذَا وَقَعْتُ فِى ,It is said in a trad. of Jhn-Mes'ood
,or, as in the T ,آلٍ حَمّ وَقَعْتُ فِى رَوْضَاتٍ أَتَأَنَّقُهُنَّ
Eres Sti, meaning [ When I find myself in the
chapters of the Kur-án commencing with Há
Meem,] I find myself in meadows, or gardens,
the beauties of which I sech after step by step,
and with which I am pleased, or rejoiced, and
which I enjoy : i. e., I find pleasure, or delight,
in reading them, or reciting them, and enjoy their
beauties. (TA.)
Ef inf. n. of 1 [q. v.]. (Lth, JK, &c.)-
[Hence, A pleasing, or rejoicing, state, or condi-
هُوَ فِى أَنْقٍ مِنْ عَيْشِهِ وَحِصْبٍ ,tion.] You say
[ He is in a pleasing, or rejoicing, state, or condi-
tion, in respect of his life, and in a state of
plenty]. (JK.) __ Goodliness; or beauty, and

118
[Book I.
pleasingness, of aspect, or outward appearance :
or, as some say, a uniform and uninterrupted
state of verilure before the eye; because it plenses,
or rejoices, its beholder. (TA.) ___ Herbage, or
pasturage, (K, TA,) that is goodly, or beautiful,
and pleasing, or rejoicing : an inf. n. used as a
subst. (TA.)
. أَنِيٌّ 800 : أَنِقّ
He has no pleasure, or مَا لَهُ فِى الشَّيْءِ أَنِقَةٌ
pride, in the thing. (JK.)
or] رَّخَمَة i.e.the (;؟) ;A certain bird أَنُوقُ
female of the vultur percnopterus]; (IAar, Ş;)
called by Kumeyt ذَاتُ أَسْمَيْن [possessor of tno
names] because having these two appellations :
(§:) or the cagle: and also the former bird :
(K :) ISk cites 'Omárah as saying that it is in
his opinion the eagle ; but that people say it is the
44; and he adds, [alluding to a prov., which
see below,] that the eggs of the de4, are found in
ruins, and in plain country : (TA :) or the male
of the ): (JK, TA :) or a certain blach bird,
having what resembles the Je for comb of the
cock], (AA, K,) that deposits its eggs in remote
places : (AA :) or a certain black bird, (AA, Ķ,)
like a great ken, (AA,) bald in the fore part of
the head, (AA, K,) having a yellow bill, (K,) or
having a long bill : (AA :) she guards her eggs,
and defends her young one, and keeps with her
offspring, and submits not herself to any but her
mato, and migrates among the first of the migrating
birds, and returns among the first of the returning
birds, and will not fly while moulting, and will
not be deceived by hier small feathers but waits
until they become quills and then flies, and will
not remain constantly in the nests, and will not
alight upon the quiver (K) knowing it to contain
arrows: ('TA :) the word is sing. and pl. : (TA:)
or its pl. is H. (JK.) Hence tho prov., (JK,
More rare than the eggs] أَعْزُّ مِنْ بَيْضِ الأَنُوقِ (,؟
of the anook]: (JK, Ş, K:) because this bird
guards its eggs, so that they are hardly ever, or
never, found; for its nests are on the tops of
mountains, and in difficult and distant places ; (§,
Ķ;) notwithstanding which, it is said to be stupid :
(§:) ISd says that the female bird called ,
may be meant thereby; or the male, because the
eggs of the male exist not; or the eggs of the
latter may be meant because he often guards
them, like as does the male ostrich. (TA.)
Jesi Goodly, or beautiful; ($, K;) pleasing,
or rejoicing; (JK, Ş, Msb, Ķ ;) as also :
(JK, TA:) and loved. (TA.) You say, Bolis ;;
A meadow, or garden, that is loved : and abs;
Lási a meadow, or garden, that is pleasing, or
rejoicing. (TA.)
ijú! ai and ifuf (K, and so in some copies of
the $,) He has goodliness, or beauty, and pleasing-
ness : but in the L, [and in some copies of the $,]
and what precedes it indicates that ; لَّهُ إِنَاقَةٌ وَلَبَاقَةٌ
tho meaning is he has a faculty of doing well or
excellently [and of nice or refined skilfulness].
(TA.)
انی - انق
ES [originally Bli] More, or most, pleasing
or rejoicing. (TA.)
SE [part. n. of 5; Secking, pursuing, or
desiring, the most pleasing of things; affecting
nicety, or refinement ; dainty, nice, exquisite,
refined, &c. ; in respect of food, apparel, speech,
&c. : ] one who is in a pleasing condition (E)
in respect of his life, and in a state of plenty.
وَلَيْسَ المُتَعَلِّقُ كَالمُتَأْنِقٍ ,.JK.) It is Baid in a prov)
(JK, TA,) i.e. He who is content with what is
little, ($, K, in art. Hle,) or what is barely suffi-
cient, of sustenance, (TA in the present urt.,) is
not like him who sechs, pursues, or desires, the
most pleasing of things, or who is duinty, &c.,
anul cats what he pleases, (S, K, in ((مَنْ يَتَأَتَّقُ)
art. Ale,) or him who is not content save with the
most pleasing of things. (TA in the present art.)
: رصاص or lead] : or black] رصّاص Pure انك
; رَصَاصٌ قَلْعِىٌّ.S,K;) i.c); أسرب. Myb:) i.g)
80 says Kt; and Az snys, I think it is an ara-
bicized word:' (TA :) or white 1: or black
which] قَزْدِيرٌ .K :) or i. g): اسوب or prure : أسوب
is applied in the present day to tin, and penter] :
(Kr :) El-Kasim Ibn-Magn says, I heard an
Arab of the desert say, هُذَا رَصَاصْ آنُك, i. e. [this
is] pure [lead] : (TA :) it is of the measure Juši,
[originally JUff, ] ($, K,) which is one of the
forms of pls., ($,) like Si; (Msb ;) and there
is no other word of this measure, (Az, S, K,)
among sing. nouns, (Az, S,) except Hbi [ori-
ginally ◌ْأشْدُد] , (S,Sgh, K,) and آجر in the dial.
of those who pronounce it without teslideed :
(Sgh :) it is disputed, however, whether i
a sing. or a pl. : (Az, TA :) [and as to y+], sec
what follows:] or, accord. to some, (Msb,) SUi
is of the measure Jeli, (Kr, Mab,) and is the only
word of that measure in Arabie: (Kr :) or it is
a foreign word; and so are yi and [the proper
names] ◌ُآمُل and ◌ُكَابُل . (Mgb.) It is said, in a
trad., that he who listens to a singing female
slave, sui shall be poured into his ears ($, TA)
on the day of resurrection. (TA.)
انمے
SUSHI (T, M, Mgb, K) and Lobyl (K) and
iyi, (M, K,) the last allowable in poetry,
(M,) i.q.ُالخَلْق ; (M, K, and Bd and Jel in
lv. 9;) i. e. [ Mankind; for suel is the general
meaning of Jis JI, or] mankind and the jinn (or
genii) and others : (Jel ubi suprù :) or the jiun
and manhind : (T, Msb, K :) or what are on
the face of the earth of all that are termed SieJI
[or created beings] : (Lth, T, Msb:) or all that
is on the face of the earth : (K:) or everything
having a zas [i. e. soul, or spirit]: (Bd ubi
suprà :) or every one who is subject to sleep.
(TA [as though it were derived from p,l.])
Wuyi is not mentioned by J, though occurring
in the Kur-an. (TA.)
: الأنيم
: الآَنَامُ
see above.
انما
.ان .in art , إِنَّ see: إنَّهَا
انو
.in two places ,إنّىْ see: إنّوْ
انی
إنَّى .inf. n (,؟) ,يأَنِى .M,K,) mor,؟) , أَنّى .1
(S, M, K) and Ji and :Ui, (M, K,) or, accord.
to [some of the copies of ] the M, i, (TA, [in
which this is said to be the right form, ]) or Ui,
(as written in the CK,) suid of a thing, Its time
came ; or it was, or berume, or drei, near ;
syn. ◌ُأَتَّى وَقْتُّه, and ◌ُجَّةً أَنَّاه ; (Bd lvii. 15 [in
explanation of a passage cited voce gi];) or St:
(S,M,K:) or أنّى , nor. يَأْنِى, inf. n. أَنْى, signi-
fies it was, or became, or drew, near; and it was,
or became, present. (Msb.) You say, Juf
and زيتِينُ .or ,آنَّ لك and ; يَأْنِى.nor ,أَنْ تَفْعَلَ
all meaning ; أَنَالَ لك and ; يَنِيلُ .nor , ثَالَ لِك
JÚ S [The time has come, or has drain near,
for thee that thou shouldst do such u thing : or
the time of thy doing such a thing has come to
thec: or thy doing such a thing has drawn near]:
so says Zj; and Fr says the like: but the best
of these is ◌َأنَّى لَك .(T.) And ◌ُأَنَى الرَّحِيل The
time of departure came, or drew nenr; syn. St.
223,. (TA, from a trad.) ___ It came, or uttuined,
to its time; to its full, or final, time or state;
to maturity, or ripeness ; it became mature, or
ripe; (T, S, M, IAmb," Msh," K ;) or, accord.
to some, only when said of a plant; (M, K ;) [or
it signifies also] it became thoroughly cooked.
(T, Msb.") Hence, in the Kur [xxxiii. 53],
Not waiting, or matching, for غَيْرَ نَاظِرِينَ إِنَّاهُ
its becoming thoroughly cooked; or for its cook-
ing becoming finished. (T, S," M.) [Sce ulso _31,
وأنّى .inf. n) , أَنّى الحَمِيمُ ,below.] You say also
TA,) The hot water became heated to the utmost
degree. (؟,K.) And ◌ّأنى الم The nuter becume
,يَأَنِى .nor, أنّى=(.hot to the utmost degree. (M
inf. n. i, It (a thing) was, or became, behind,
,أنِىَّ .inf. n ,أنّى or after, its time : (Lth, T:) or
it, or he, (a man, TA,) was, or became, behind,
backward, or late; it, or he, delayed, or held
back; (M,K;) as also أني, aor. ويانى, inf. n.
,5 K.)-See also). تَأَنِيَةً .inf. n ,أَتَّى ٧ and ; إِنَّى
in two places.
2 : see 4, in two places : == and sce 1. _ You
say also, ◌ٍأنَّيَّتُ فِى الشَّيْء I fell short, or fell short
of what was requisite or what I ought to have
done, or flagged, or was remiss, in, or in respect
of, the thing. (TA. [The verb is there written
without any syll. signs ; but the context seems
to indicate that it is as above.])
,signify the same. (IAar, T أنّى and آنى .4
M.) You say, oui, (T, S, M, Msb, K,) with
medd, (Mab,) aor. 432, ($,) inf. n. Buy, (S,K,)
انيتُّهُ erroneously put for 8 آنَيْتُهُ إِنّيًّا ,in the CK]
"!,] He postponed it, put it off, deferred it, de-
layed it, retarded it; (T,S, M, Msb, K;) restrained

119
انی
BOOK I.]
it, withheld it, impeded it; ($, TA ;) whatever
[ أَنَيْتُ الطَّعَامَ فِى النَّارِ the thing be. (T.) And
kept the food long upon the fire. (TA.) And
,Postpone not thou, or defer not لَ تُؤْنٍ قُرْصَتَكَ
thine opportunity, or the time mhen thou art able
to do a thing. (T.) And it is said in a trad.,
وَأَيْتُكَ انَيْتَ وَازَيت ,respeeting the prayer of Friday
(M," Mgh," TA) I sce thee to have delayed
coming, and to have done what is annoying to
others by stepping over the nceks [of those already
in their places in the mosque]: (As, Mgh," TA :)
a saying of 'Omar. (Mgh.) === oUl ulso significs
He made him, or it, to be distant, remote, or fur
off; remared far away, alienated, or estranged,
him, or it; like oUl [from which it is formed by
transposition]. (TA.) [Hence,] Swig oceurs in a
verse of Es-Sulamecych ; (M, TA ;) menning
(.M) .ن the . being put before the ; يُنْثِيكَ
5. JU He acted deliberately, or leisurehy,
not hastily ; as also استأنى ; and وأنى (M, K))
aor. يَأنّى , (K,) inf. n. ◌َّأَنْى :(TA:) he acted with
moderatiun, genily, deliberately, or leisurely ;
without haste ; und with gravity, staidness, sc-
dateness, or calmness; 2' s in the affair;
ns also : (Mgh:) or he acted gently ;
(IApr, T, TA ;) as also Si, aor. and inf. n. as
above : (TA :) or he acted gently, and waited ;
y' in the affair : ($:) or he waited, or
mus patient, or waited with patience, (T, Msb,)
und did wut husten, in an affair. (Mah.) JEJ
nad التَّأَنِى are nearly ayn .: yon say, تأنى له Ile
arted gently with him, [or to him,] and did not
hasten in his affair. (Mgh.) You say also,
Gil He waited patiently with him; or
waited, and hud patience, with him ; ($, TA ;)
he did not hasten him ; (Lth, T;) as also Voti_I.
('Eyn, llar p. 17.) And أُسْتُؤْنِىَ بِهِ حَوْلا [IIc
was waited patiently with fur a year]. (S.) And
.Hasten not in thine afair اسْتَأَنِ فِى أَمْرِكَ
(Lth, T.) And ◌ِاسْتَأَنَيْتُ فِى الطَّعَام I waitell
for the fund to become perfectly prepared or
couled. (Har p. 67.) And ◌َتَأَنَيْتُ الرَّجُل (and
1 ([,انْتَظَرَهُ sce] ,نظر .M amd K in art , عَلَيْهِ
waited for the man; as also a Este: whence,
,One should wait for the issues يُسْتَأَنَى بِالْجِرَاحَاتِ
or consequences, or results, of wounds. (Mgh.)
And تَأَتَيْتُكَ حَتَّى لَا أَنَاةَ بِى [I have aital
patiently for thee autil there is no ilisposition
to wait patiently in me]. (S.)
10 : sce 5, passiın.
: sce whint next follows.
,Akli) ,إِنَّى ٧ AO, T,S, M, Msb, K) and) إِنْى
T, Ș, Msb,) the Intter in [some of ] the copies of
the K erroneously written fui, (TA,) [and in
other copies of the same omitted,] and !,
(Aklı, Th, T, Ş, M, Ķ,) withi , substituted for S,
(AAF, M,) and (K) and Ji, (M,
IAmb,) An hour, or a short portion, or a time,
or an indefinite time, (del.,) of the night: (Zj,
T, S, M, Ķ :) or a time or season (35) of the
night: (M in art. انو :) or i q. وهن [the period
about midnight ; or the time after an hour, or a
short period, of the night ; or when the night is
departing] : (M, Ķ :) or any act .. [i. e. hour, or
short portion, or time,] (M, K) of the night :
(M :) [and any period of time ; as will he seen
below :] or, accord. to some, (M,) ! signifies
the whole day; (M, K ;) as also : (K :)
the pl. is iUf (T, S, M, Msb, K) and Li and
3
and مَضَى إِنْىُّ مِنَ اللَّيْلِ ,M,K.) You say) . إِنى
! [&c.] A time, or scuson, [&e.,] (23,,
[&c.,]) af the night passed : (M in art. SI :)
dual إنيان und ◌ٍإنّوَان .($.) And a poct says,
أَتَّمَّتْ حَمْلَهَا فِى بَعْضٍ شَهْرٍ
وَحَمْلُ الحَامِلَاتِ إِنَّى طَوِيلُ
·
.
[ She completed her gestation in a portion of a
month ; but the gestation of the pregnant in
general is a long period of time]. (1Aar, T.)
Another uscs the phrase ضَحّاك الأنِى, occurring
at the end of a verse, [for ◌ّضحّاك الأنِى,] meaning
Found to be laughing whenever one comes to him.
(M.)
in two places .- The utmost , إنّىَّ see: أَنَّى
point, reach, or degree, (M, K,) of a thing; (M;)
إِنّاهُ and بَلَغَ أَنَّهُ ,in the phrase 80: إنّى ٧ as ulso
It (a thing, M) attained its utmost point, reach,
or degree: (M, K :) or this menns, [or, accord.
to the CK, "and" it means,] its state of being
thoroughly cooked; its state of maturity; or its
full, or final, time or state. (K.) [Sce 1, where
an ex. from the Kur xxxiii. 53 is cited. Botlı
words are said to be inf. ns. ] = See also auf.
.أَنَّى in twro places :- and see , إِنَّىَّ soc: إِنَّى
:Uf [ Postponement ; a putting off; a deferring;
a delaying ; a retarding : restraint ; a withhold-
ing ; an impeding : ] a subst. from oui, nor. daje,
inf. n. Eu!, meaning " he postponed it," &e. : ($,
Msb," TA:) the context of the Ķ erroneously
requires it to be understood as a subst. from i,
nor. يَأنى .(TA.)
:Út A certain thing of which one males use,
(M,) well known; ($, Ķ;) namely, a vessel, or
receptacle, (Mgh, Msb,) for water [&c.]: (Mgh:)
pl. api, (T, S, M, Mgh, Msb, K,) originally agil;
(M;) and Oggi; (T, S, M, Mgh, K ;) the former
a pl. of paue. ; and the latter a pl. of mult., (Mgh,)
pl. of iji. (T, S, M.)
But Moderation ; gentleness ; deliberateness ; a
leisurely manner of proceeding, or of deportment,
&c .; patience, as meaning contr. of hastiness :
and gravity ; staidness ; sedateness; calmness : a
subst. from JÚ; (S, Msb;) syn. 8553; (T;) and
,M, Mgh) ; وَقَار and حِلْمَ Ham p.317;) and) ; رِفْقٌ
Ķ;) as also . (M, K, TA. [In the CK,
Also -([.كالانى is erroneously put for كالانى
Hope: [in this sense, aceord. to the TA, written
with kesr; but this is doubtless a mistake, pro-
bably occasioned by a mistranscription:] so in
يَا بَنِىَّ إِذَا رَأَيْتُمْ ; the charge of 'Orweh to his sons
خَلَّةُ رَائِعَةً مِنْ رَجُلٍ فَلَا تَقْطَعُوا أَنَاتَكُمْ مِنْهُ وَإِنْ
O my sons, when ye sce] كَانَ عِنْدَ النَّاسِ رَجُلَ سَوْءٍ
a quality exciting admiration and approval, in a
man, cut not ye off your hope of him, though he
be in the estimation of the people a bad man].
(M.) = A woman in whom is a languor on the
occasion of rising, or standing up; (T, S, Ķ;)
and a gentle, or grave, deportinent : (§:) or in
whom is a languor impeding from rising, or
standing up: (Aş:) and dung signifies the like :
(T:) Sb says that it is originally 305, like as
is originally وَحَد ;from الوَنَى :(S) the people
of El-Koofeh say that it is only 80g : so says Lth:
and he says that out signifies, as applied to a
woman, blessed, prospered, or abounding in good,
as it is explained also by ADk, and forbearing,
gentle, grave, staid, sedate, or cahn, and compliant,
or agreeing with another in mind or opinion : and
the pl. is Sigi: or, as some say, it signifies a
grave; staid, sedute, or calm, woman, who does
not clamour, nor utter foul language. (T.)
Bi, as part. n. of 1, A thing of which the time
has come, or drawn near : and which has come,
or attained, to its time; to its full, or final, time
or state; to maturity, or ripeness : but accord.
to some, only applied to a plant. (M, K.) [Com-
parc gl.] == Behind, or after, the time; bach-
mord, or late ; delayed, or held back; (K, TA;
[bnt wanting in a MS. copy of the former in my
possession, and in the CK ; ]) ns also + gi. (TA.)
as! a word expressive of disapproval, and of
deeming a thing remote or improbable : Sh relates
that it was said to an Arab of the desert, who had
taken up his abode in a town, or place, " Wilt
thou go forth when the desert shall have become
plentiful in herbage?" and he said, aait un [ What,
I, indeed?], meaning " Do ye say this to me when
I am known to do thus?" as though he disap-
proved of their questioning him : but there is
mueh diversity of opinion respecting this word :
(TA:) [accord. to some,] it is composed of the
redundant &! and the meddeh denoting disap-
proval [followed by thic . of silence]. (Mnglmec
voce !. ) [See what is said of the redundant
in the present work.]
,T,S) ; مِنْ أَيْنَ .signifies Whence? syn أَنَّى
M;) being an interrogative respecting the direc-
tion, or quarter, from which a thing is: (Msb :)
and whence [used to denote a condition] : (TA :)
and where? and where [used to denote a condi-
tion]; syn. Jul : (T, K : [in which latter the first
signification is not mentioned:]) and as one of
the adverbial nouns used to denote a condition,
whencesoever; from whatever direction or quarter :
(Ş:) and wherever ; wheresoever : (Lth, T:) and
when? and when [used to denote a condition];
syn. : (T, K : [but in the latter of these, in
art. ان, in the place of مُتَّى we find ◌ُوحَيث which
I regard as a mistake:]) and how ? syn. 's :
(Lth, T, S, M, K:) and however. (Lth, TA.) [I
mention all these significations together because

120
اهل - انى
one of them is assigned by some authorities and
TA; [app. meaning asi, which, however, belongs
to art. ogl, q. v. ; ]) or af !; (so in the CK ; [but
in some copics of the K, and " al, as in the TK,
where it is said that the inf. n. of this form of the
وَه and آه .K;) [i. g) ; تأهّه and ([; تَأْهِيه verb is
and ogG; or] He expressed pain or grief or sorrom,
or he lamented or complained or mooned, (S, K,)
grief or mourning, and said of, or ols. (K.)
[Sce a verse eited in art. ogl, voce asi.]
another by others to انّى in one and the same
instance.] You say, أَنَّى يَكُونُ هُذَا Whence, from
what direction or quarter, from what way, will,
أَنَّى لَكَ هذَا or should, he this? (Mub.) And
Whence [came, or cometh, ] to thee this ? (S.) It
يَا مَرْيَمُ أَنَّى لَكِ هذَا ,[32 .is smid in the Kur [iii
O Mary, whence [came] to thee this ! (T.) And as one in an evil state, and brahen in spirit hy
وَأَتَّى لَهُمُ التَّنَّاوُسُ مِنْ ,[51.in the same [xxxiv
meaning [But] whence [shall the ,مَكَانٍ بَعِيدٍ
attaining of belief ke possible to them from a
2 and 5: sce above.
distant place, i. c., (as explained in the $ in art.
ol, i. e. ! with the . of pausation; imperative
(الف .q.v. (Mughmec in art , وأى of
Ay,) in the world to come, when they have dis-
believed in the present world ? or but how &c. ? ].
(T.) And in the same [Ixxx. 25], accord. to one
el and of and ti &c .: sec urt. ogl.
rending, أَنَّى صَبَيْنَا المَاءَ صَبًّا, meaning Where have
we poured forth the water, pouring? but in this
is an allusion to the dircetion [wlicnec the rain
اهب
comes] ; nad it may be rendered whenre? &c. ; and
accord. to this reading, the pause upon astd
[iminediately preceding] is complete. (IAmb,
T.) And you say, ؟) , أَتَّى تَأْتِنِى اتك,K,) meaning
Whenresaerer, or from whatever direction or
quarter, thon shalt come to me, I will come to
thee. (S.) In the snying of ' Alkauch,
.
.
وَمُطْعَمُ الغُنْمِ يَوْمَ الغُنْمِ مُطْعَمُهُ
أَنَّى تَوَجَّهَ وَالمَحْرُومُ مَحْرُومُ
.
·
the meaning is, [And he who is given spoil to
enjoy, (lit., who is fed therewith,) an the day of
spoil, is given it to enjoy] wherever he repairs, or
however he repairs, [and the prohibited is pro-
hihited.] (Ltlı, T, TA.) The saying in the Kur
[iii.150],قُلْتُمْ أَنَّى هُذَا means Ye say, When is
this ? or How is this? (T,) or Whence is this?
(T, Bd, Jel.) And أنى شئْتُم, in the same, [ii.223,]
may mean Whence, or when, or how, ye will.
وأَنَّى لَكَ أَنْ تَفْتَحَ الحِصْنَ ,TA.) You say also)
meaning How [is it, or will it be, possible for thec
to open, or conquer, the fortress] ? (S.)
Si Hot, or heated, to the utmost degree: applied
to hot water, (S, M, K,) in the Kur Iv. 44: (§,
M :) fem. agi; occurring in the Kur lxxxviii. 5.
(M.)=Sco also Si. == Also A man much cha-
racterized by moderation, gentleness, or deliberate-
ness; by u leisurely manner of proceeding, or uf
deportment, &c. ; by patience, ns menning contr.
of hastiness ; by gravity, staidness, seduteness, or
calmness. (S, Ķ .* )
is a phrase mentioned by أَتَيْتُهُ آنِيَةً بَعْدَ آنِيَةٍ
AAF, meaning I came to him time after time :
in which, [says ISd, ] I am of opinion that asi is
of the mensure فَاعِلَة from الانّى : but the word
,آيِنَة or ; أَوَانْ pl. of] آوِنّة commonly known is
which is syn. with آوِنّة :sce ◌ْأَوَان] .(M.)
.انى .see art: إنيه
انيه
1. al, (§ in art. e,l, and Ķ,) inf. n. l (K) and
aff ($,. K) and the same withont teshdeed; (K," | from a trad.)
[Book I.
,Ie furnished [.تأْهِيبٌ .inf. n] ,أهّبُهُ لِلْأَمْرِ .2
prepared, equipped, or accantred, him, for the
thing, or affair; he furnished him, or provided
him, with the apparatus, gear, tackling, imple-
ments, instruments, touls, or the like, praper, or
necessary, fur it. (MF.) - أهب الأمر Ile pre-
pared the thing, or affair. (MF.) __ See also 5.
5. JAG He furnished, prepared, equipped, or
accontred, himself ; furnished, or provided, himself
with proper, or necessary, apparatus, gear, tack-
ling, implements, instruments, tauls, or the like;
(S, A, Mab, K;) ◌ِلِلشَّفَر for journeying ; (Msh;)
.آهب for the thing, or affair; as ulso للأمر or
(Ķ.)
- إِهَابٌ Bcc: أَهْرُ
del Apparatus, equipments, equipage, accoutre-
ments, furniture, geur, tackling, implements, in-
struments, toals, or the like; (S, A, Msb, Ķ ;) ns
in ◌ِأُهْبَةُ الحَرْب [the apparatus, arms, capons,
equipage, or arcoutrements, of war]; ($;) as also
(.S, Mb) . أهب ,K:) pl. of the foriner): هُبّة
You say, ◌ُأَخَذَ لِذْلِكَ الأَمْرِ أَهْبَتَه [He touk his
apparatus, &c., for that thing, or affair; also
meaning, he made his preparation, or he prepared
himself, for it]. (TA.)
Chi A skin, or hide, (A, Myb, K,) in an abso-
lute sense, (A,) of a bull or cow, sheep or goat,
or wild animal : (TA:) or a skin, or hide, not
yet tanned : ($, A, Mgh, Msb, Ķ :) and some-
times applied to the ; shin of a man : (Msb:) pl.
(of paue., TA) Lai (IAar, K) and (of mult., TA)
Ji, (S, A, Mgh, Msb, K,) with two dainmehs,
(Mglı, Msb,) and Y si, ($, Msb, Ķ,) contr. to
rule, (S, M&b,) or, accord. to Sb, (L,) this last is
a quasi-pl. n. : (Mgh, L :) in one copy of the K,
جَاعُوا حَتّى ,TA.) You say) . آهب it is written
vi bisi [They hungered so that they ate the
كَادْ يَخْرُجُ مِنْ إِهَابِهِ skins, or hides]. (A.) And
He almost issued from his skin in his ] + فِى عَدْوِهِ
running]. (A.) And حَقَنَ الدِّمَاءَ فِى أَهْبِهَا + [He
spared the people's blood in their bodies]. (TA,
أهل
وأُهِلَ Meb;) or); أُهُولْ .nor. 2 , inf. n ,أَهْلَ .1
like ◌َعُنِى ; (K, TA;) It (a place, Msb, TA) was,
or hecame, peopled, or inhabited. (Mab, Ķ, TA.)
- JAl, aor. " and ;, inf. n. as above, IIe mar-
ried, or tooh a wife; (Yoo, Ş, Msb, Ķ;) as also
written] واتّهَلَ S, Mgli, Mel, K ;) and); تأهّل "
اتَّزَرَ and اتْخَذَ like ,اتَّهُلَ with the disjunetive alif
and ◌َاَتْمن &e.], (1,) of the mensure افتعل .(TA.)
nor. =; (K;) or , أَهِلَ Ks,S, Meb;) or); أَهْلَ -
both; (JK;) به, (JK,) i.e.ِبِالرَّجُل, (Ks, S,) or
,He was, or kecame] أَنِسَ.Mab);) i. g); بِالشَّىْء
suciable, companianahle, friendly, amicable, or
familiar, with him, i. c. the man; or he was, or
became, cheered, or gladdened, by his company or
converse, or hy his, or its (the thing's) presence].
(JK, Ş, Msb, Ķ.)
.H;am p. 184,) inf. n) , أهّلُهُ K,) or) ,أهّل بِهِ .2
(: IIam) : أهلا Il:mm, E,) He said tu him) , تَأْهِيلٌ
: وَحَّبَ بِهِ K ) like): مَرْحَبًا وَأَهْلًا or he said to him
(TA:) [sce JAI:] IB says that [the first pers. of ]
the nor. of this verb is with fet-hi to the . [contr.
,أَهْلُهُ لِذلِك - (.to rule: a strange nssertion]. (TA
inf. n. as above; and vali ; He saw him, judged
him, thought him, or hehl him, ta be worthy, or
deserring, of that; to merit it; to have a right,
or just title or claim, tu it : (K," TA :) or he
made him to be warthy, or deserring, of that ;
&c. (TA.) You say, ◌ِأهَلَكَ اللهُ لِلْخَيْر [May God
make thee worthy, or deserving, of good, good
fortune, prosperity, or the lihe]. (S.)
May God , إِيهَالْ ." .inf ,آهَلَكَ اللهُ فِى الجَنَّة .4
make thee to enter with thy wife into Paradise :
(AZ, Ş, TA :) or may Gud muhe thee tu have a
family in Paradise, and unite thee with them
[therein]. (TA.) __ See also 2.
5: sce 1.
8: scc 1.
10. allel as siguifying He was, or berame,
worthy, or deserving, of it, or he merited it, or
he had a right, or just title or claim, to it, is not
allowable : (Msb," MF :) not only does J dis-
allow it, but the generality of those before him do
80; saying that it is not chaste : in the Fa it is
said to be of weak authority; and the expositors
thereof confirm this assertion, saying tlint it occurs,
but is inferior to other words in cliasteness; and
El-Harcerec asserts it to be erroneous : (MF :) or
it is good in this sense; and J's disallowance of
it is of no account : (K:) Az and Z and Sgh and
others assert it to be good: and Az says, in the
قُلَانْ يَسْتَأْهِلُ أَنْ T, some have assorted the saying
,as meaning [Such a oue] is worthy ,يُكْرَمَ أَوْ يُهَانَ
or deserving, [of being treated with honour, or of
being held in light estimation,] to be erroneous;
and الإستثْهَال to be only from ◌ُالإِهَالَة ; but I do
not disallow it, nor charge with error him who
says thus ; for I have heard the verb thus used
by a chaste Arab of the desert, of the Benoo-
Asad, and there was present a number of Arabs
of the desert who did not disapprove his saying :
and this is confirmed by the saying in the Kur

Book I.]
اهل
[Ixxiv.55],ِهُوَ أَهْلُ التَّقْوَى وَأَهْلُ المَغْفِرَة [explained ] {ِأَهْلُ القُبُور, and ◌ِالمِقَابِر, The people of the graves, | people of the Scripture, or Bible : and] the read-
below : see ◌َّأَهْل} .(T.) = استأهل , (JK, K,) or
,JK): اهَالَة Mgh,) He took the) ,استأهل الإِهَالَةَ
Ķ:) or he ate the allel: see this word below.
(Msb, TA.)
and of the places of graves; i. e., those buried
therein.]- [ِأَهْلُ الجَنَّة The people of Paradise.]
-[QUI jAi The people of the fire, i. e., of Hell.]
-See also alsi. _ The following is an ex. of
JAI [The people of a house or dwelling, and of
a town or village, and of a country : and the
family of a man :] a man's cohabitants of one
dwelling or place of abode, (Er-Raghib, Kull
p. 84,) and of one town or country: (Er-Raghib:)
afterwards applied to a man's fellow-members of
one family or race, and of one religion, and of
one cruft or art or the like : (Er-Raghib, Kull:)
or, as some say, relations, whether they have
fallomers or dependents, or not ; whiercas Ji sig-
nifies relutions with their followers or dependents:
(Kull:) or it originally signifies relations: and
sometimes is applied to followers or dependents :
and signifies also the Jil [i. e. people, or in-
habitants, or fumihj,] of a house or tout : (Mab:)
or a man's nearer, or nearest, relations by descent
from the same father or ancestor; or hiis kins-
folh; his relations: (K :) or, accord. to [ the
Imam] Molsunmad, a man's wife [or wires] and
his children and household who are the objects of
his expenditure; and thus, any brother and sister,
or paternal uncle and san of a paternal uncle,
or strange or distantly-related child, whom a
man feeds or sustains in his abode : the most
particular, or most special, dependents, or the
like, of a innn : on the authority of El-Ghoorce :
(Mglı :) [J indicates some of these meanings merely
by saying that it siguifies] the JAi of a man, and
the Jal of a house; as also #fff : ($:) [sce
also Ji; in the explanations of which, certain dis-
tinctions between it and jef will be found men-
tioned :] the pl. is ◌َأُهْلُون , [like ◌َأَرْضُون, a form
sometimes nsd for ◌َأرْضُون,] (Mgli, Meb, K,) and
Jul, (Ş, Mglı, Msb, K,) with an additional _s, [im-
plied by the ten ween, and expressed in the accus. case,
[,الأهالي and when the word is determinate, as in
(§,) contr. to rule, (S, Mgh,) like JŰ, pl. of
respecting which and ,أراض sud like] (,؟) , لَيْلٌ
K,) a ,؟) وآَهَالُ and [, أَرْضُ see ,أَهَالٍ and لَيَالٍ
pl. [of pac. ] sometimes occurring in poetry, (S,)
[like وآراض] and ◌ْأَهَلَّاتٌ [ أَهْلَات [ns though
ple. of ◌ً؟). [أَهْلة,K.) - ◌ِأَهْلُ البَيْت The [people
or] inhabitants [or family] of the house or tout.
(Mgh, K) But ◌ِأوْصَى لِأَهْلٍ بَيْتِه means the same
as ◌ِاوصى لِجِنْسِه, i. c. Ile left by will, of his
property, to the children of his father, [or his
.أَهْلِىٌّ Bce : أَهِلْ
hindred by the father's side,] exclusively of ull
relations of the mother. (Mgh in art .. )
.أَهِلَةٌ in four pinces := and sce ,أَهْلَّ Bcc: أَهْلَةٌ
[See also ◌ِأَهْلُ الرَّجُل , below.] - أَهْلُ القُرّى The
[people or] inhabitants of the towns or villages.
dist i. q. j. [ Property; 'or rattle]: so in
the snying ◌ٍإِنَّهُمْ لَأَهْلُ أَهِلَة (JK, K) [upp. mcan-
ing Verily they are sojourners, or settlers, possessed
of property, or cattle]: JAi here signifying
JK, TA.) [But] Yoo say's) .[حَالَّ p]. of] حُلُولٌ
that "ِهُمْ أَهْلُ أَهْلَة and أهلَة means They are
people of the distinguished sort. (TA.)
(TA.) And ◌ِأَهْلُ الْبَلْد The settled, or cunstant,
inhabitants of the country or town. (Meb.) And
,The prople of the region, or regions أهْلُ الحَضَرِ
of cities, towns, or villages, and of cultivated
أَهْلُ الْمَدَرِ وَالْوَبَرِ And (.حضر .land. (A in art
(Ș in art. „so, &c.) [The people of the towns or
villages, or] the inhabitants of the buildings, and
Jal as explained above in the first sentence on
الأَهْلُ إِلَى الأَهْلِ أَسْرَعُ مِنَ:the authority of the K
a prov. [meaning Kinsfolk are السَّيْلِ إلَى الشَّهْلِ
quicker of tendency to hinsfolk than the torrent
to the plain]. (TA.) So, too, a saying of n poct
أَهْلَكَ وَاللَّيْلَ [TA.) [And) . خَفْض cited voce
بَادِرْ أَهْلَكَ وَأَحْذَرِ اللَّيْلَ وَظُلْمَتَّهُ prov. meaning
[ Betake thyself carly to thy family, and beware
of the night and its darkness]. (Har p. 175.)
[And] مَرْحَبًا وَأَهْلًا (S,K) a saying meaning Thou
hast come to an ample, or a spacious, or roomy,
place, and to [people like thine own] kinsfolh ;
therefore be cheerful, or sociable, not sad, or shy:
(§:) or thou hast found, or met with, [an ample,
or a spacious, or roomy, plure, and] hinsfolk,
أَهْلاً وَسَهْلًا وَمَرْحَبًا [not strangers. (K) [And
Thou hast come to a people who are [like] hins-
folk, and to a place that is plain, even, not
rugged, and that is ample, spacious, or roomy;
therefore rejoice thyself, and be not sad, or shy.
(Msb) - ◌ّأَهْلُ النَّبِى The [family or] wives
and daughters of the Prophet, and his son-in-law
'Alce : or his women; and (as some say, 'TA)
the men who are his Ji; (K, TA ;) comprising
the grandchildren (stani) and [other] progeny :
and 80 أهْلُ البَيت as used in the Kur xxxili. 33,
oceurring also [in a like sense ] in xi. 76: (TA :)
and Myl is conventionally applied to the nearer,
or nearest, kinsfolh of the Prophet. (Er-Raglib.)
also mcans The people to whom أهْلُ كُلّ نَبِيّ -
any prophet is sent ; (K, TA;) and those who
are of his religion. (TA.) ___ In the phrase Ji
asi ati, meaning The friends, or the like,
(Uji, Ķ, TA,) and the assistants, (TA,) of God
and of his apostle, the first word is originally
is also an nppellation أَهْلُ اللهِ - (.K, TA) .. أَهْل
which used to be applied to The readers or reciters
[of the Kur-an]. (TA.) - ◌ِأهْلُ الرَّجُل also Big-
uities t The mun's wife; (Mglı," Msb," K ;) ns
well as his wife and children; (TA;) [so, too,
in the present day, ◌ِأَهْلُ بَيْتِ الرَّجُل ;] and 30,
بَنَّى عَلَى K.) Hence the phrase). أَهْلَتُهُ ,too
and دَخَلَ بِأَهْلِهِ Kull :) and): [بنى .see art] أَهْلِهِ
;502 .Har p). [دخل .Rcc art] دَخَلَ عَلَى أَهْلِهِ
&c.) أَهْلُ مَذْهَبٍ ــ [The people of, or] those who
fullon, (K, TA,) and believe, (TA,) a certain
persuasion, or body of tenets. (K, TA.) [Hence,]
af's JAf [ Those who conform to the institutes of
Mohammad]. (TA.) [And] ◌ِأَهْلُ الأَهْوَاء [The
people of erroneous opinions; ] those whose belief
is not that of the class termed أَهْلُ السّنّة, but who
أَهْلُ الإِسْلَامِ [TA.) [And). قبْلَة have the same
Those who follow the religion of El-Islam.
(Mgh) [And] ◌ِأَهْلُ القُرْآن Those who read, or
A domestic beast [or bird]; a beast [or أَهْلِيُّ
bird] that keeps to the dwelling [of its owner];
recite, the Kur-an, and perform the duties en-
of the tents, (Kull,) or deserts. (TA in art. Ny.)_ |joined thereby. (Mgh.) [And] JEDI Ji [The
121
ers, or reciters, of the Mosaic Lan, and of the
Gospel. (TA.) -ِأَهْلُ العِلْم [The people of
knowledge, or science; ] those who are charac-
terized by knowledge, or science. (Mab.) __ JRl
y [The possessors of command : or] those who
superintend the affairs [of others]; (K, TA ;)
like ◌ِ٩٠٢٠,أُولُو الأَمْر (TA.) - ◌ِأَهْلُ المَرَاتِب [The
people of exalted stations, posts of honour, or
dignitics]. (TA in art- أَهْلُ الذِّمَّةِ - (.رتب (Mgb
in art. زم) and ◌ِأَهْلُ العَهْد (TA in art عهد) Those
persons, (Mgh, TA,) of the unbelievers, (Mgli,)
[namely, Christians, Jews, and Sabians, but 110
others, ] who have a compact, or covenant, with the
Muslims, (Mgh, TA,) paying a poll-tax, whereby
they are secure of their property and bloud, (Mgh,)
or whereby the Muslims are responsible for their
security [and freedom and toleratimu] as long as
they act agrecably to the compact. (TA.) __
JAi also siguifies The posscssors, or owners, of
property : as in the Kur iv. 61. (TA.) _JAI
IJÓ A person, (S, Ķ,) and persons, for it is used
18 a sing. and as a pl., (K,) having a right, or
just title, to such a thing ; entitled thereto ;
worthy, or deserving, thereof ; meet, or fit, for
it : (S, Ķ :) the vulgar say jauns, which is
not allowable : ($:) or this assertion of J's is
هُوَ أَهْلَّ ,of no account. (K: sce 10.) You say
Biju He is entitled to be, or worthy of being,
هُوَ أَهْلَةً لِكُلّ treated with honour. (Msb.) And
y [He is entitled to, or worthy of, all that
is good]. (Ibu-' Abbad.) And 3, Yaill He who
is, or they who are, entitled to, or worthy of,
love, or affection. (S, Sgli.) And lience, in the
هُوَ أَهْلُ التَّقْوَى وَأَهْلُ المَغْفِرَةِ ,[Kur [Ixxiv. Inst verse
(TA) Hle is the Being entitled to be regarded
with pious fear, and the Being entitled to forgive
those who so regard Hiin. (Jel.) In the phrase
O Thou who art the Being] أَهْلَ الثَّنَآءِ وَالمَجْدِ
entitled to praise and glory], occurring in a forni
of prayer, the first word is minnsoob as a vocative :
and it may be marfooa, as the enunciative of
an inchoative suppressed ; i. c. ◌ُأَنْتَ أَهْل [Thou
art the Being cutitled &c.]. (Msb.) _ [ Frc-
quently, also, JAi signifies The author, or, more
commonly, authors, of a thing; like Lo and
,The author, or authors أهْلُ البِدَع in 28 ; أَصْحَابٌ
of innovations; and ◌ِأَهْلُ الظُّلْم The author, or
authors, of wrong.]
Bk. I.
16

122
[Book I.
(JK, Meb, K, TA ;) contr. of); (TA;)
as also أهل٢ .(K.) You say حَمْوَ أَهْلِيّة [Do-
mestic asses]: (JK, TA :) occurring in a trad.,
in which their flesh is forbidden to be eaten.
(TA.)
if The quality of having a right, or just
title, to a thing ; worthiness, or desert ; meetness,
or fitness; in Pers. سزاوارى :(Golius, app. from
a gloss. in a copy of the KL :) the state, or
quality, of meetness, or fitness, [of a person,] for
the bindingness of the rights which the law imposes
for one or upon him. (TA.)
ijust Grease : (§:) or melted grease : (Msb :)
or fat : or melted fat : or olive-oil : and any-
thing that is used as a seasoning or condiment :
(K:) such as fresh butter, and fat, and oil of
sesame : (TA :) or melted fat of a sheep's tail
and the like. (JK.) Hence, ◌ًسَرْعَانَ ذا إهَالَة, a
prov., mentioned in art .~; (K," TA;) or,
as some say, وَشْكَان .(TA.)
JAi, (JK, Ş, Msb, Ķ,) [said by those unae-
quainted with the verb Jal in the first of the
sonses explained in this art. to be] a kind of
rel. n., ('TA,) and J,il., (JK, Ķ,) A plaec
peopled, or inhabited : (Msb:) or a place having
people : (JK :) or the former has this signifi-
cation ; and the Intter signifies having its people
in it: (ISk, K :) or the former has this last
signification : (Yoo, $ :) pl. of the latter Jeis,
occurring in n poein of Ru-beli [app. by poctie
قَرْيَةً آهِلَةٌ TA.) You Bay) . [مَاهِيلُ licence for
A peopled, or inhabited, town or village. (Msb.)
And ◌ًأَمْسَتْ نِيرَانُهُمْ آَهِلَة Their fires became in
the evening attendled by many people. (TA.)
A mess of] ثَرِيدَةٌ مَأْهُولَةٌ .. آهِلْ Bce: مَأْهُولُ
crumbled bread] having much ajtó!, q. v. (A,
TA.)
JEL' Having a wife. (Har p. 571.)
jste's: sce JAf; Intter part of the paragraph.
Also Tuking, or euting, alle!, q. v. (S.)
او
"la conjunction, (M, Mughnee, K,) to which
the later authors have ascribed meanings amount-
ing to twelve: (Mughnee:) a particlo which,
when oceurring in an enuneiative phrase, [gene-
rally] denotes doubt, and vagueness of meaning ;
and when occurring in an imperative or a pro-
hibitive phrase, [generally] denotes thie giving of
option, or choiec, and the allowing a thing, or
making it allowable. (S.) ____ First, (Mughnee,) it
denotes doubt. (T,Ş, M, Msb, Muglinee, K.) Soin
the saying, رَأَيْتُ زَيْدًا أَوْ عَمْرًا [I san Zeyd or
جَاءَنِى رَجُلْ أَوِ أَمْرَاة Amr]. (T,*S, Meb.) And'
[A man or a woman came to me]. (Mbr, T.)
And ◌ِلَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْم [in the Kur xviii, 18
and xxiii. 115, We have remained a day or part
of a day]. (Mughnee.) ___ Secondly, (Mughnee,)
it denotes vagueness of meaning. (S, Msb, Mugh-
nee, K.) So [it may be used] in the first of the
.ezs. given above. (Mab.) And so in the saying,
او - اهل
And] وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدَّى أَوْ فِى ضَلالٍ مُبِينٍ
verily we or ye are following a right direction or
in manifest error], ($, Mughnee,) in the Knr
[xxxiv. 23]; ($;) the ex. being in the former ,l.
(Mughnee.) ___ Thirdly, (Mughnee,) it denotes
the giving of option, or choiec .. (T, S, M, Mugh-
كُلِ السَّمَكَ أَوٍ أَشْرَبٍ ,nee, K.) So in the saying
3,1 [ Eat thou the fish, or drink thou the milk] ;
i. e. do not thou both of these actions; (Mbr, T,
$;) but choose which of them thou wilt. (Mbr,
T.) And تَزَوَّجْ هِنْدًا أَوْ أَخْتَهَا [Take thou as wife
Hind or her sister]. (Muglinee.) And [in like
manner] it denotes the making choice. (T.) [So
when you say, سَأَتَزَوْجُ عِنْدًا أَوْ أَخْتَّها, meaning I
will take as wife Hind or her sister ; whichever
of them I choose.] ___ Fourthly, (Mughnee,) it
denotes the allowing a thing, or making it allow-
able. (T, Ş, Msb, Mughnee, K.) So in the saying,
-Sit thou with El] جَالِسِ الحَسَنَ أوٍ أَبْنَ سِيرِينَ
Hasan or Ion-Scereen]. (Mbr, T, S.) And
Jí gi [Stand thou or sit] : and the person
to whom this is said may do [one or] both of
these actions. (Msb.) [And similar exs. are
وَلَا تُطِعْ مِنْهُمْ آنِمًا given in the Mughnec.]) But
in the Kur Ixxvi. 24, And obey not] أَوْ كَفُورًاً
thou, of them, a sinner or a person very ungrate-
ful to God,] means that thou shalt not obey
either of such persons: (Mbr, T, Mnglinee :) in
which ease ,l is more forcible than ; for when
you say to a person, لَا تُطِعْ زَيْدًا وَعَمْرًا [Obey not
thou Zeyd and 'Amr], he may obey one of them,
since the command is that he shall not obey the
two. (Zj, T.) __ Fifthly, (Mughnee,) it denotes
unrestricted conjunetion .: (Mughnce, Ķ.) So in
the saying, in the Kur [iv. 46 and v. 9],
And if any one of you] أَحَدْ مِنْكُمْ مِنَ الغَائِطِ
cometh from the privy] ; (TA ;) [where, however,
it may also be rendered or, though] meaning
; (T, TA;) the , in this explanation being
what is termed a denotative of state. (T.) So,
أَوْ يَزِيدُونَ too, accord. to AZ, in the expression
[And they exceeded that number], in the Kur
[xxxvii. 147]: bnt see below. (TA.) And so in
the words, ◌ُأَوْ أَنْ نَفْعَلَ فِى أَمْوَالِنَا مَا نَشَاء [And
our doing, in respect of our possessions, what we
will], in the Kur [xi. 89]. (T, TA.)_ Sixthly,
it denotes transition, (Mughnce,) used in the
sense of [the adversative partiele] J., (T, S, M,
Mughnee, Ķ,) in a case of amplification of speech ;
(§;) accord. to Sb, on two conditions; that it
shall be preceded by a negation or a prohibition,
and that the agent shall be mentioned a second
time; as in مَا قَامَ زَيْدْ أَوْ مَا قَامٌ عَمُرْو [Zeyd did
not stand : nay, rather 'Amr did not stand]; and
: Let not Zeyd stand ] لَا يَقُمُ زَيْدٌ أَوْ لَا يَقْمَ عَمْرو
nay, rather let not 'Amr stand]. (Mughnee.)
Accord. to Fr, (Th, M, Mughnee,) it has this
meaning in ◌َأَوْ يَزِيدُون [Nay, rather they exceeded
that number], (Th, S, M, Mughnee, ) in the Kur
[xxxvii. 147, cited above]: (S:) or the meaning
is, or they would exceed [that number] in your
estimation : or these words with those preceding
them in the same verse mean, we sent him to a
multitude of whom, if ye saw them, ye would say,
They are a hundred thousand, or they exceed
[that number]; (M, Mughnee ;* ) so that it de-
notes doubt on the part of men, not of God, for
He is not subject to doubt: (M :) or we sent him
to a hundred thousand in the estimation of men,
or they exceeded [that number] in the estimation
of men; for God does not doubt: (§:) or yt is
here used to denote vagueness of meaning: (IB,
Mnghnee :) or, it is said, to denote that a person
might choose between saying, "they are a hundred
thousand," and saying, " they are more;" but this
may not be when one of the two things is the
fuct : or, aceord. to some of the Koofees, it has
the meaning of ,: and each of these meanings,
except the last, has been assigned to ,l as occur-
ring in the Kur ii. 60 and xvi. 79. (Mughnee.) __
Seventhly, it denotes division; (Mughnee, Ķ;")
as in the saying, ◌ٌالكَلِمَةُ أَسْمْ أَوْ فِعْلٌ أَوْ حَرْف [The
mord is a noun or a verb or a particle]: BO said
Ibin-Malik : or, as he afterwards said, in pre-
ference, it denotes separation (,Est) divested
of the attribute of denoting doubt and vagueness
of meaning and the giving of option or choice;
ndducing as one of his cxR. of this meaning the
saying, وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى [in the Kur
ii. 129, And they said, "Be ye Jews" or "Chris-
tians"]; because the use of , in division is better;
ns when you smy, ◌ٌالكَلِمَةُ أَسْمْ وَفِعْلٌ وَحَرْف :or it
denotes, accord. to some, distinction (Jesieur);
and the meaning of the ex. Inst cited, soy they, is,
and the Jews said, "Be ye Jens," and the Chris-
tians said, "Be ye Christians." (Muglince.) It
is [said to be] used in this last sense (that of
كُنْتُ أَكْلُ اللَّحْمَ أَوِ العَسَلّ ,in the saying (التفصيل
[I used to eut flesh-meat or honey]; i. e. I used
to cat flesh-meut one time and honey another time:
and so in the Kur vii. 3 and x. 13. __ Eighthly,
(Mnglince,) it is used in the sense of the exceptivo
JI, (Mughnee, K,) or Gi yi; (M;) and in this
ense the aor. after it is mansoob, because of
suppressed. (Mughner, K.) So in the saying,
I mill axsuredly slay him or he] لَأَقْتُلَنَّهُ أَوْ يُسْلِمَ
shall become a Muslim; i. c., unless he become a
Muslim]. (Mughncc. [And a similar ex. is given
in the M.]) So, too, in the saying,
.
وَكُنْتُ إِذَا غَمَزْتُ قَنَاةَ قَوْمٍ
كَرْتُ كُعُوبَها أَوْ تَسْتَقِيمَا
.
[And I used, when I pinched und pressed the
spear of a people, to break its knots, or joints, or
its internodal portions, (the shaft being a cane,)
or, i. e. unless, it became straight]: (Mughnee,
Ķ :* ) a prov., of which the author is Ziyud El-
Aajam; meaning, when a people behaved with
hardness to me, I endeavoured to soften them:
(TA in art. je ¿: ) thus related by Sb, the verb
ending it being rendered mangoob by ,l; and thus
he heard it from some one or more of the Arabs;
but in the original verses, which are but thrce, it
is 5, with refo. (IB and TA in art. jat.)
[And similar to these above are the ssyings,] 2!
Verily it belongs to such] لِفُلانٍ أَوْ مَا بِنَجْدِ قَرَظَةً
a one or there is not, i. e. unless there be not, in
لَاَتِيَّنَّكَ أَوْ مَا and: [(قرظ .see art) قَرْظَة Nejd, a
ab's f [I will assuredly come to thee or there
-

123
Book I.]
is not, i. e. unless there be not, in Nejd, a 20,5];
meaning I will assuredly come to thee, in truth.
(T.) __ Ninthly, (Mughnee,) it is used in the
sense of إلى , (Mughnee, K,) or ◌ْ؟) ; إلَى أَن;) in
which case also the aor. after it is mangoob, be-
cause of gi suppressed : (Mughnee:) and in the
sense of حتّى [which is also syn. with إلى]. (Fr,
T, M, K.) So in the saying, ◌َلَأَضْرِيَنَّهُ أَوْ يَتُوب [I
will assuredly beat him until he repent]. ($.
[And similar exs. of أو as explained by حتّى are
given in the T (from Fr) and in the M and in the
Mughnee. ]) And so in the saying of the poet,
.
لَأَسْتَسْهِلَنَّ الصَّعْبَ أَوْ أُدْرِكَ المُنَی
·
فَمّا أَنْقَادَتِ الآمالُ إِلَّ لِصَابِرٍ
[I will assuredly deem casy what is difficult until
I attain the objects of wish ; for hopes become
not easy of accomplishment save to one who
is patient]. (Mughnee.) ____ Tenthly, some say,
(Mughnce,) it denotes nearness [of one event
مَا أَدْرِى ,or thing to another]; as in the saying
I know not whether he suluted' or] أسَلَّمَ أَوْ وَدّعَ
bade farewell]: (Mughnee, K : [but in the CK
this ex. is misplaced :]) this, however, is mani-
festly wrong; it being here used to denote doubt,
and the denoting of nearness being only inferred
from the fact of the saluting being confounded
in the mind with the bidding farewell, since this
is impossible or improbable when the two times
are far apart. (Mnghinec.) __ Eleventhly, (Mugh-
nee,) it occurs as a conditional, (T, Mnghnce, Ķ,)
accord. to Ks alone; (T;) or rather as a con-
junctive and conditional; Si, being meant to be
understood in its place ; though in truth the verb
that precedes it indicates that the conditional
particle [!] is meant to be understood [before;
that verb], and ,l retains its proper character,
but forms part of thint which has a conditional
menning because conjoined with a preceding con-
ditional phrase. (Mughnee.) So in the saying,
إِنْ ,.Mughnee, K,) i. e) ,الَأَضْرِبِنَّهُ عَاشِ أَوْ مَاتَ
I mill assuredly] عَاشَ بَعْدَ الضَّرْبِ وَإِنْ مَاتَ
beat him if he live (after the beating) or if he
die]: so snys Ibn-Esh-Shejerec. (Mughnee.) ___
'Twelfthly, nceord. to Ibn-Esh-Shejerce, on the
authority of some one or more of the Koofees,
(Muglinee,) it denotes division into parts, or por-
tions; as in the saying [in the Kur ii. 129, before
cited,] وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى, (Mughnee, K,)
i. e. And they said, " Be ye, some of you, Jers,
and, some of you, Christians :" (TA :) but [IHch
says,] it appenrs to me that the meaning here is
that of التفصيل mentioned before. (Muglinee.)
-[In the K it is said to occur also in the sense
of gi: but this is evidently a mistake, app. ori-
ginating in one of the two principal sources of the
Ķ, namely, the M, in which the same is said, but
is exemplified by a phrase in which it is explained
by ¿ y!, the cighth of the meanings of ,1 men-
tioned above.] ___ See also zi, below.
c. is [the conjunetion] , with& أَوَلَمْ يَرَوْا in أَوْ
the interrogative I prefixed to it. (Fr, T.)
M) [Alas, on) أوَّ T,M) and) أَوّ مِنْ كَذَا
اوب - او
account of, or for, such a thing!] an expression
denoting complaint of distress, or of anxiety, or of
grief or sorrow; (T;) or an expression of grief
,أوَتَّاء and.آو and آو or sorrow ; (M ;) like
(Ķ and TA in art. ogl,) or Yougl, (CK in that art.,)
or V.Ugl, or toUsi, ($ in that art., [the . in one
copy of which is marked as quieseent,]) and like
el and ogl &c. (S and Msb and Ķ in art. ogf : see
أَوْهِ عَلَى زَيْدِ ,in that art.) AZ says, one says آه
[meaning Alas, for Zeyd!] with kesr to the .,
and ◌َأُوتَا عَلَيْك [thus without , meaning Alas,
for thee!] with &; an expression of regret for a
thing, whether of great or mean account. (T.)
ji The word Val when made a noun. (T,K.) So
هذه أَوْ حَسَنّة ,say the grammarians. (T.) You say
[This is a good ;i]. (T.) And to one who uses
دَعٍ ,T,) you say), أَفْعَلُ كَذَا أَوْ كَذَا the phrase
(styl [Let thou, or leave thou, the word ;i
alone]. (T, Ķ.)
ogl [A moaning (see its syn. anf in art. ogl)] is
said by some to be of the measure Alas, in which
the o is the sign of the fem. gender; for they say,
I heard thy moaning], making it] سَمِعْتُ أَوْتِكَ
S: and so says Lth; ogl is after the manner of
May God cause] أوَةٌ لَك ,T) you say): فَعْلَةٌ
moaning to thee !], (Lth, T, and $ in art. ogl,)
and St aff: [but accord. to J, the former of these
is cognate with the latter; for he says that] the
former is with the . suppressed, and with teshdeed
; أَوْتَا عَلَيْكَ -(.آهة where see ,أوه .Sin art) . و to the
أُوٍّ مِنْ see: أَوْتَّاهُ or ,أَوَتَاه or ,أوتاه or ,أوتاه and
كَذَا
:. A calamity, a misfortune, &c] دَاهِيَةٌ .i.g أوَّةٌ
or, perhaps, very cunning, applied to a man] : pl.
351; (AA, T, K, TA; [but in copies of the K,
written i;]) which is one of the strangest of the
things transmitted from the Arabs; the regular
form being أوَّى, like قُوَّى , pl. of ◌ًقُوّة ; but the word
occurring as above in the saying of the Arabs,
It is no other thing than a] مَا هُوَ إِلَّا أَوَّةٌ مِنَ الأَوَوْ
calamity of the calamities : or, perhaps, he is no
other than a very cunning man of the very cun-
ning]. (AA, T, TA.)
si and 3 : see gl : and see of in art. ogl.
.اى .in art ,آيَةً see : آوِىُّ and أَوَِّىُّ
· ŠŤ: see 31.
اوب
,؟) أَوْبٌّ .T,S, &c-,) inf. n)، يَؤُوبُ .nor , آب .1
M, Msb, K) and JU and aggi (T, S, M, K) and
M,) and) ,و taking the place of ى(,M, K) ,أيبة
(,Meb), TA) ,[مَاَلَّ like] مآب Lh, M, K) and) إِيبَةٌ
He (an absent person, T) returned (T, S, M, A,
Mgh, Msb, Ķ) to his place, (Sh,) or to a thing,
(M,) or from his journey ; (Msb;) as also _,i,
; تأوب K;) and); تأيِيب and تأويب .M,) inf. n)
(M, K;) andSI [written with the disjunctive
alif ◌ٌ؟); [ايتَّاب;) and أيْب ٢ , [a quasi-quadriliteral-
radical verb, originally ,] of the measure
M, E,) originally) وإيّابٌ .M,) inf. n) , فَيْعَلَ
,M, TA) Or) , فِيعَالْ of the mensure , إيواب
accord. to Fr, G! is incorrect, and the right
word is إيّاب :(TA:) [and if so, آيب is perhaps
changed from ◌َأوَّب, like as ◌ًأيْيَة is from أَوْبَة; and
[: تأويب is perhaps its inf. n., changed from تأبيب
or, as some say, L! signifies only the returning
to one's family at night : (M, TA:) and dillv_,u
and اثتاب ٧ اهله [as well as ◌ِآبَ إِلَى أَهْلِه] signify
he returned to his family at, or in, the night : (T,
TA :) or all i, (S.) [or mal, accord. to a
[وَأَبْتُ بَنِى قُلَانٍ copy of the A, where we find
aor. as above; (TA ;) and *** 5G ($, A, Ķ) and
rt, (K) S taking the place of , (TA)
inf. n. متاوب and ومُتّايب (M," [in which the two
forms of the verb are also given, but with the
sing. pronoun of the third pers. instead of the pl.,]
and Ķ,) each in the form of a pass. part. n .;
(TA ;) he came to them at night: (S, M," A, Ķ :)
and آبَ الماء , (M,) inf. n. أوب, (K,) signifies he
came to the water, to drink, at night; as also
.M:) or, accord): تاوبه M,K ;) and) ; ائتابهُ *
to AZ, JU signifies I came in the beginning of
the night. (S) You say also, آبَتِ الشَّمْس, (T,
$, &c.,) aor. 55, (M,) inf. n. i, (T,) or
M, K) The) , أُيُوبٌ and [أَياب in the CK] إِيَابٌ
sun returned from its place of rising, and set :
(Msb:) or the sun set ; (T, S, M, A, Ķ;) as
though it returned to the place whence it com-
menced its course; (M ;) [or] it is a dial. var. of
People came to آبَ إِلَيْهِ نَاسَ And (.؟). غَابَت
him from every direction, or quarter. (TA, from
a trad.) The poet Sa'ideh Ibn-El- Ajlan uses the
expression, y. Sly, meaning A thin smord
would have come to thee; in which the verb may
be trans. by itself, or the prep. ! may be under-
stood. (M, TA.)_ He returned from disobe-
dience to obedience ; he repented. (TA.) And
,Ile returned unto God from his sin آبَ إلَى اللهِ
or offence, and repented. (Meb.)-414
He made him to return to him, or it; as also
as in) ,آَبَ يَدَهُ إِلَى سَيْفِهِ M.) And).اوّبهُ ٧ إِلَيْهِ
a copy of the T,) or ore, (as in a copy of the A,
[which is probably here the more correct],) He
put bach his hand to his sword to draw it: (Lth,
T,A :) and الى قوسه [to his bow] to draw it:
and dor JI [to his arrow] to shoot it. (A.) __
See also 2.
2. _ ji: see 1, first sentence : __ and the same
again, near the end. _. He repeated, or echoed,
the praises of God : thus in the saying [in the
Kur xxxiv. 10], ◌ُيَا جِبَالُ أَوَّبِى مَعَه O mountains,
repeat ye, or echo ye, the praises of God with
him; [i. e., with David ;] ($," M, TA;) but some
read ame sti, meaning return ye with him in
praising as often as he returneth therein: (M,
TA:) or, accord. to the former reading, the
meaning is, O mountains, labour ye with him in
praising God all the day, until the night : (T:)
16 .