(أَنَا)
- فِي حَدِيثِ غَزْوَةِ حُنَيْنٍ «اخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ إِمَّا الْمَالَ وَإِمَّا السَّبْي، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِكُمْ» أَيِ انْتَظَرْتُ وترَّبْصت يُقَالُ أَنَيْتُ، وأَنَّيْتُ، وتَأَنَّيْتُ، واسْتَأْنَيْتُ.
(هـ) وَمِنْهُ الْحَدِيثُ «أَنَّهُ قَالَ لِرَجُلٍ جَاءَ يَوْمَ الْجُمُعَةِ يَتَخطَّى رِقَابَ النَّاسِ: آذَيْت وآَنْيت» أَيْ آذَيْت الناس بِتَخَطِّيك، وأخَّرت المجئ وَأَبْطَأْتَ.
[هـ] وَفِي حَدِيثِ الْحِجَابِ «غَيْرَ ناظِرِينَ إِناهُ»
الإِنَا بِكَسْرِ الْهَمْزَةِ وَالْقَصْرِ: النُّضْج.
وَفِي حَدِيثِ الْهِجْرَةِ «هَلْ أَنَى الرَّحيل» أَيْ حانَ وقتُه. تَقُولُ أَنَى يَأْنِي. وَفِي رِوَايَةٍ هَلْ آنَ الرَّحِيلُ: أَيْ قَرُب.
(س) وَفِيهِ «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ رَجُلًا أَنْ يُزوّج ابْنَتَهُ مِنْ جُلَيْبِيب، فَقَالَ: حَتَّى أُشاور أمُّها، فَلَمَّا ذَكَرَهُ لَهَا قَالَتْ: حلْقاً، ألُجِلَيْبيب إنِية، لَا، لَعَمْرُ اللَّهِ» قَدِ اخْتُلِفَ فِي ضَبْطِ هَذِهِ اللَّفْظَةِ اخْتِلَافًا كَثِيرًا، فَرُوِيَتْ بِكَسْرِ الْهَمْزَةِ وَالنُّونِ وَسُكُونِ الْيَاءِ وَبَعْدَهَا هَاءٌ، وَمَعْنَاهَا أَنَّهَا لَفْظَةٌ تَسْتَعْمِلُهَا الْعَرَبُ فِي الْإِنْكَارِ، يَقُولُ الْقَائِلُ جَاءَ زَيْدٌ، فَتَقُولُ أنت: أزيد نيه، وأ زيد إِنِيه كَأَنَّكَ اسْتَبْعَدت مَجِيئَهُ. وَحَكَى سِيبَوَيْهِ أَنَّهُ قِيلَ لِأَعْرَابِيٍّ سكَنَ الْبَلَدَ: أَتَخْرُجُ إِذَا أخصَبَت الْبَادِيَةُ؟
فَقَالَ: أَأَنَا إِنِيه؟ يَعْنِي أَتَقُولُونَ لِي هَذَا الْقَوْلَ وَأَنَا مَعْرُوفٌ بِهَذَا الْفِعْلِ، كَأَنَّهُ أَنْكَرَ اسْتِفْهَامَهُمْ إِيَّاهُ.
وَرُوِيَتْ أَيْضًا بِكَسْرِ الْهَمْزَةِ وَبَعْدَهَا بَاءٌ سَاكِنَةٌ ثُمَّ نُونٌ مَفْتُوحَةٌ، وَتَقْدِيرُهَا ألِجُلَيْبيب ابْنَتي؟ فَأَسْقَطَتِ الْيَاءَ وَوَقَفَتْ عَلَيْهَا بِالْهَاءِ. قَالَ أَبُو مُوسَى: وَهُوَ فِي مُسْنَدِ أَحْمَدَ بْنِ حَنْبَلٍ بِخَطِّ أَبِي الْحَسَنِ بْنِ الْفُرَاتِ، وخطُّه حُجَّةٌ، وَهُوَ هَكَذَا مُعْجَمٌ مُقَيَّدٌ فِي مَوَاضِعَ. وَيَجُوزُ أَنْ لَا يَكُونَ قَدْ حَذَفَ الْيَاءَ وَإِنَّمَا هِيَ ابْنَةٌ نَكِرَةٌ، أَيْ أَتُزَوِّجُ جُلَيْبيبا ببنْت؟ تَعْنِي أَنَّهُ لَا يَصْلُحُ أَنْ يُزَوَّجَ بِبِنْتٍ، إِنَّمَا يُزَوّج مثلُه بأمَة اسْتِنقاصاً لَهُ. وَقَدْ رُويت مثلُ هَذِهِ الرِّوَايَةِ الثَّالِثَةِ بِزِيَادَةِ أَلِفٍ وَلَامٍ لِلتَّعْرِيفِ: أَيْ ألِجُلَيْبيب الابنةُ. وَرُوِيَتْ ألِجُلَيْبيب الأمَةُ؟ تُرِيدُ الْجَارِيَةَ، كِنَايَةً عَنْ بنْتها. وَرَوَاهُ بَعْضُهُمْ أُمَيَّةُ، أَوْ آمِنَــةُ عَلَى أَنَّهُ اسْمُ الْبِنْتِ.

بل

ى1 بَلِىَ: see art. بلو.4 ابلى الثَّوْبَ: see art. بلو.

بِلْىٌ: and بِلْىُ سَفَرٍ: &c.: see art. بلو.

بَلَى is a particle; (S, Msb, Mughnee;) contr. of لَا: (S:) not a noun: (Sb, S:) it is a replicative; (S, Mughnee;) an affirmative of what is said [in that to which it is a reply]; (S, Msb;) [with very few exceptions] relating only to a negation, which it annuls: (Msb, Mughnee:) the final letter is a radical: or, accord. to some, the word is originally بَلْ, [after which an affirmation is to be understood,] and the final letter is augmentative: and some of these say that this letter is a denotative of the fem. gender, because it is [often] pronounced with imáleh. (Mughnee.) It is a reply to an interrogation in which is a negative, (T, M, Msb, Mughnee, K,) and affirms what is said to thee [in that interrogation]; (M, K;) whether it be an interrogation in the proper sense, (Mughnee,) as when you say to another, أَلَمْ تَفْعَلْ كَذَا [Didst thou not such a thing?], and he replies, بَلَى [meaning Yes, or yea, or ay, I did], (T,) or as when one says, أَلَيْسَ زَيْدٌ بِقَائِمٍ

[Is not Zeyd standing?], and you reply, بَلَى

[Yes, he is]; or be meant to convey reproof, (Mughnee,) as in the Kur [lxxv. 3 and 4], أَيَحْسَبُ الإِنْسَانُ أَنْ لَنْ نَجْمَعَ عِظَامَهُ بَلَى [Doth man think that we will not collect his bones? Yes], (Msb, Mughnee,) i. e., we will collect them; (Msb;) or be meant to make a person confess, or acknowledge, a thing, (Mughnee,) as in the Kur [vii. 171], أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى

[Am I not your Lord? They said, Yea]. (M, Mughnee.) It is also a reply to a simple negation, (Msb, Mughnee,) as when I say, مَا قَامَ زَيْدٌ [Zeyd did not stand, or has not stood], and you reply, بَلَى as an affirmative [meaning Yes, he did, or he has]. (Msb.) It occurs in the Kur [xxxix. 60], where it is said, بَلَى قَدْ جَآءَتْكَ آيَاتِى

[Yea, my signs have come to thee], preceded by that which is not literally a negation, but which has the force of a negation; for the preceding saying, لَوْ أَنَّ اللّٰهَ هَدَانِى [If God had directed me aright, or would that God &c.], is like the saying, مَا هُدِيتُ [I was not directed aright]. (M.) It also occurs in the books of traditions, in some instances, as a reply to an interrogation without a negative; but these instances are rare, and not to be followed in rendering revelation. (Mughnee.) Az says that when a man says to another, أَلَا تَقُومُ [Wilt thou not stand?], and the latter replies, بَلَى, he means بَلْ أَقُومُ [Nay, I will stand], adding the alif [written ى] to make the pause good; for if he said, بَلْ, the other would expect something more to be said after it. (TA.) It is said that the pronunciation termed imáleh is allowable in the case of بَلَى; and if so, its final radical letter is ى: and some of the grammarians say that this pronunciation of بلى is because, by reason of its completeness and independence of meaning, so that it requires nothing after it, it resembles independent nouns, in the cases of which this pronunciation is allowable. (M.) بِلْيَةٌ and بَلِىٌّ and بَلِيَّةٌ: see art. بلو.