عم

ى1 عَمِىَ, [aor. ـْ inf. n. عَمًى, He was, or became, blind, (S, Msb, K,) of both eyes; (Msb, K, * TA;) as also ↓ اِعْمَاىَ, aor. ـْ inf. n. اِعْمِيَآءٌ; (K;) [said by SM to be like اِرْعَوَى, aor. ـْ inf. n. اِرْعِوَآءٌ; as though اِعْمَاىَ were originally اِعْمَىَّ, like as اِرْعَوَى is originally اِرْعَوَّ, both being of the measure اِفْعلَّ; but he adds, correctly, that,] accord. to Sgh, اِعْمَاىَ is originally like اِدْهَامَمَ, which becomes اِدْهَامَّ, [i. e. it is originally اِعْمَايَىَ,] but the latter ى is changed into ا because of the fet-hah of the former, so that it becomes اِعْمَايَا, and the two, thus differing, do not easily admit of idghám (TA;) and sometimes the ى of اِعْمَاىَ is musheddedeh, (Sgh, K, TA,) so that it becomes [↓ اِعْمَاىَّ, aor. ـْ inf. n. اِعمِيَّآءٌ,] like اِدْهَامَّ, aor. ـْ inf. n. اِدْهِيمَامٌ; but this is by a straining of a point, and not in use: (Sgh, TA:) and ↓ تعمّى, likewise, signifies the same, (K, TA,) i. e., the same as عَمِىَ. (TA.) And you say also, عَمِيَتْ عَيْنَاهُ His two eyes were, or became, blind. (TA.) b2: Hence عَمًى is metaphorically used in relation to the mind, as meaning (tropical:) An erring; the connection between the two meanings being the not finding, or not taking, the right way: (Msb:) or the being blind in respect of the mind: and in this sense, the verb is as above, with the exception of the measure اِفعَالَّ [and the abbreviated form of this]. (K, * TA. [اَفْعَالٍ in the CK in this passage is a mistranscription, for افْعَالَّ.]) You say, عَمِىَ عَنْ رُشْدِهِ, and حُجَّتِهِ, meaning لَمْ يَهْتَدِ (assumed tropical:) [He did not, or could not, become guided to his right course, and his plea or the like; i. e. he was, or became, blind thereto]. (TA.) And عَمِىَ عَنْ حَقِّهِ (assumed tropical:) [He was, or became, blind to his right, or due], like عَشِىَ عَنْهُ. (TA in art. عشو.) b3: One says also عَمِىَ عَلَيْهِ الخَبَرُ (tropical:) The information was, or became, unapparent, obscure, or covert, to him. (Mgh, Msb. *) And عَمِىَ عَلَيْهِ طَرِيقُهُ, (TA,) and الأَمْرُ, (S, TA,) and الشِّعْرُ, and الكَلَامُ, (Har p. 190,) i. e. (assumed tropical:) [His way, or road, and the affair, and the poetry, or verse, and the speech, or saying,] was, or became, obscure, or dubious, to him; (S, TA, and Har ubi suprá) and so ↓ عُمِّىَ; (TA;) and ↓ تعمّى. (Har ubi suprá.) Hence, accord. to different readings, in the Kur [xxviii. 66], فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَآءُ and ↓ فَعُمِّيَتْ (assumed tropical:) [And the pleas shall be obscure, or dubious, to them]. (S, TA.) b4: and عَمِيتُ إِلَى كَذَا (assumed tropical:) I betook myself to such a thing, not desiring any other; as also عَطِشْتُ. (TA. [Accord. to the TA, the inf. ns. of these two verbs, thus used, are عميان and عطشان: but they are correctly عَمًى and عَطَشٌ.]) A2: عَمَى

المَوْجُ, aor. ـْ (S, K,) inf. n. عَمْىٌ, (S,) The waves cast the particles of rubbish, or the like, (S, K, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (S, TA.) b2: And عَمَى بِلُغَامِهِ, (K, TA,) aor. ـْ (TA,) He (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere: (K, TA:) mentioned by ISd. (TA.) b3: And [hence] عَمَانِى بِكَذَا (assumed tropical:) He cast upon me a suspicion of such a thing. (TA.) b4: عَمَى, aor. ـْ said of water, (K, TA,) and of other things, (TA,) also signifies It flowed; (K, TA;) and so هَمَى. (TA.) b5: And عمى النَّبْتُ [app. عَمَى] and ↓ اعتمى and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning (assumed tropical:) The plant, or herbage, became of its full height, and blossomed; (S, K, TA, in explanation of the last, in art. عم;) and became luxuriant, or abundant and dense. (TA in that art.) 2 عمّاهُ, inf. n. تَعْمِيَةٌ, He rendered him blind, of both eyes: (K, TA:) and (TA) so ↓ اعماهُ, (S, Msb, TA,) said of God, (S, TA,) or of a man. (Msb.) Hence the saying of Sá'ideh Ibn-Jueiyeh, وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ [And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.) b2: And [hence] عَمَّيْتُ الخَبَرَ (assumed tropical:) I made the information unapparent, obscure, or covert. (Msb.) And عمّى مَعْنَى البَيْتِ, inf. n. as above, (S, K,) (assumed tropical:) He made the meaning of the verse unapparent, obscure, or covert. (K.) And عمّى مُرَادَهُ (assumed tropical:) He made his meaning enigmatical, or obscure, in his speech, or language. (S, A, K, in art. لغز.) and عمّى عَلَى إِنْسَانٍ شَيْئًا (assumed tropical:) He made a thing obscure, or dubious, to a man. (TA.) See also 1, latter half, in two places. [And see مُعَمَّى.]4 اعماهُ: see 2, first sentence. b2: Also He found him to be blind [app. meaning properly, and also (assumed tropical:) in mind]. (K, TA.) b3: مَا أَعْمَاهُ meansonly مَا أَعْمَى قَلْبَهُ (assumed tropical:) [How blind is his mind!]: (S, K:) for the verb of wonder is not formed from that which is not significant of increase. (S.) 5 تعمّى [in its proper sense, and also in a tropical sense]: see 1, in two places.6 تعامى He feigned himself أَعْمَى (S, K, TA) [i. e. blind], in respect of the eyes [as is implied in the S], b2: and also (assumed tropical:) in respect of the mind [as is implied in the K]. (TA.) You say, تعامى عَنْ كَذَا (assumed tropical:) He feigned himself ignorant [of such a thing], as though he did not see it; like تَعَاشَى

عَنْهُ. (TA in art. عشو.) 8 اِعْتَمَاهُ He chose it, selected it, or preferred it; syn. اِخْتَارَهُ; (S, K, TA;) i. e., a thing; (S;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم]. (S, TA.) b2: And i. q. قَصَدَهُ [i. e. He tended, betook himself, or directed himself or his course or aim, to, or towards, him, or it; &c.]; (K, TA;) like اِعْتَامَهُ. (TA in art. عيم.) A2: See also 1, last sentence.11 اِعْمَاىَّ, and its abbreviated form اِعْمَاىَ: see 1, first quarter.

صَكَّةَ عُمْىٍ: see صَكَّةَ عُمَىٍّ.

عَمَا in the phrase عَمَا وَاللّٰهِ, i. q. أَمَا [expl. in art. اما]: (K, TA:) as also غَمَا, (K in art. غمى,) and هَمَا. (TA.) عَمًى [sometimes written عَمًا] inf. n. of عَمِىَ [q. v.]. (S, * Msb, K.) [Hence the saying, لَا شَلَلًا وَلَا عَمًى: see 1 in art. شل. Hence also one says, رَكِبَ أَمْرًا عَلَى العَمَى, meaning He ventured upon, or embarked in, an affair blindly; like عَلَى

غَيْرِ بَصِيرَةِ.]

A2: See also أَعْمَآءٌ.

A3: And see عَمَآءٌ, in two places.

A4: Also Stature: and height. (K.) One says, مَا أَحْسَنَ عَمَى هٰذَا الرَّجُلِ i. e. [How goodly is] the height, or the stature, of this man! (TA.) A5: And Dust; syn. غُبَارٌ. (K.) A6: In the saying of a rájiz, describing a skin of milk, because of its whiteness, يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَا شَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned,] the meaning is looking at it from afar; for العَمَا in this case signifies remoteness. (TA.) عَمٍ, originally عَمِىٌ: see أَعْمَى, in four places.

عَمْيَةٌ, a contraction of عَمِيَةٌ fem. of عَمٍ: see أَعْمَى.

عِمْيَةٌ [in the CK erroneously عَمْيَة] a subst. from اِعْتَمَاهُ in the sense of اِخْتَارَهُ [signifying A thing chosen, selected, or preferred; like خِيرَةٌ, a subst. from اِخْتَارَهُ]. (K, TA.) عَمَوِىٌّ Of, or relating to, such as is termed عَمٍ

[q. v. voce أَعْمَى]. (S, TA.) عَمَآءٌ, (S, K, TA,) in some of the copies of the K ↓ عَمًى, and by some thus related in a trad. mentioned in what follows, (TA,) Clouds: or, accord. to Az, [clouds] resembling smoke, surmounting the heads of mountains: (S, Msb:) or lofty clouds: or [in the CK “ and ”] dense: (K, TA:) or dense [clouds such as are termed] غَيْم: (TA:) or raining clouds: or thin clouds: or black: or white: or such as have poured forth their water; (K, TA;) but have not become dissundered like mountains: and ↓ عَمَآءَةٌ [is the n. un., and] signifies a dense, covering, cloud; as also ↓ عَمَايَةٌ: or a dense portion of cloud: but some disallow this, and make عَمَآءٌ to be [only] a coll. n. (TA.) It is related in a trad. that, in reply to the question “ Where was our Lord (meaning the عَرْش [q. v.] of our Lord) before He created his creatures? ” it was said, كَانَ فِى عَمَآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He (i. e. his عَرْش) was in clouds, or lofty clouds, &c., beneath which was a vacuity, and above which was a vacuity]: or, accord. to one relation, ↓ كَانَ فِى عَمًى [meaning He was in a vacuity] i. e. there was not with Him anything: or, as some say, it means anything that the intellectual faculties cannot perceive, and to the definition of which the describer cannot attain. (TA.) b2: See also عَمَآءَةٌ.

أَتَيْتُهُ صَكَّةَ عُمَىٍّ, (S,) or لَقِيتهُ صَكَّةَ عُمَىٍّ, and ↓ عُمْىٍ, which occurs in poetry, (K, TA,) in a case in which the metre requires it, a verse of Ru-beh, who uses it for عَمَىٍّ, (TA, [which shows, by citing that verse, that عَمًى, the reading in the CK, is wrong,]) and ↓ أَعْمَى, (K,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (S,) or in the most vehement heat of midday in summer (K, and Lh and O and TA in art. صك) when the heat almost blinded by its vehemence; (Lh and O and TA in that art.;) a time in which the divinelyappointed prayer [of midday] is forbidden: it is said only in the hot season; because when a man goes forth at that time, he cannot fill his eyes with the light of the sun; or, as ISd says, because the gazelle seeks the covert when the heat is vehement, and his eye becomes weak by reason of the whiteness of the sun, and the bright shining thereof, and he is dazzled, so that he knocks against his covert, not seeing it: (TA:) عُمَىّ being an abbreviated dim. of أَعْمَى: (S:) or it is a name for the heat, (K, TA,) itself: (TA:) or the name of a certain man, (K, TA,) of [the tribe of] 'Adwán, who used to press forward with the pilgrims when the heat was vehement, as is related in the Nh, or (TA) who used to decide cases judicially in, or concerning, the pilgrimage, and he came among a company journeying upon their camels, (K, TA,) performing the religious visit called عُمْرَة, (TA,) and they alighted at a station in a hot day, whereupon he said, “Upon whomsoever shall come this hour, or time, of tomorrow while he is حَرَام [i. e. in the condition of one performing the acts of the حَجّ or of the عُمْرَة], (K, TA,) not having accomplished his عُمْرَة, (TA,) he shall remain حَرَام until [this time] next year: ” and they immediately sprang up, (K, TA,) hastening, (TA,) so that they arrived at the House [of God, at Mekkeh, in the time required,] from a distance of a journey of two nights, using exertion; (K, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (S, K, TA,) of the Amalekites, (S, TA,) who made a sudden attack upon a people, and exterminated them; (S, K, TA;) and the time became called in relation to him. (S, TA.) [See also art. صك.]

عَمَآءَةٌ, (K, TA,) or ↓ عَمَآءٌ, (CK, and so in my MS. copy of the K,) and ↓ عَمَايَةٌ, and ↓ عَمِيَّةٌ, and ↓ عُمِيَّةٌ, (assumed tropical:) Error: and (assumed tropical:) persistence; or con-tention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ; (K, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies (assumed tropical:) ignorance; for] ↓ فِيهِمْ عَمِيَّتُهُمْ or ↓ عُمِيَّتُهُمْ (accord. to different copies of the S) means In them is their ignorance. (S.) [See also عِمِّيَّةٌ, and عِمِّيَّا.] b2: For the first (عَمَآءَةٌ), see also عَمَآءٌ.

عَمَايَةٌ A remaining portion of the darkness of night. (TA.) b2: [And Dimness of the eyes from tears: so, accord. to Freytag, in the Deewán of the Hudhalees.] b3: See also عَمَآءٌ. b4: And see عَمَآءَةٌ.

عَمِيَّةٌ: see عَمَآءَةٌ, in two places. b2: Also i. q. دعوة عميأء [i. e., app., ↓ دِعْوَةٌ عَمْيَآءُ, meaning (assumed tropical:) An obscure claim to relationship]. (TA.) عُمِيَّةٌ: see عَمَآءَةٌ, in two places.

عَمَّا is a compound of عَنْ and مَا.

تَرَكْنَاهُمْ عُمَّى, (S, K,) or تركناهم فى عُمَّى, (so in some copies of the S, [thus in one of my copies,]) (assumed tropical:) We left them at the point of death. (S, K.) b2: See also أَعْمَآءُ.

عِمِّيَّا, of the measure فِعِّيلَى, i. q. فِتْنَةٌ [i. e. (assumed tropical:) Trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition; &c.]. (Mz, 40th نوع.) [See also the next paragraph.]

b2: [In the TA, عمياء, evidently a mistranscription for عِمِّيَّا, is expl. as having the second of the meanings assigned above to عَمَآءَةٌ &c., i. e. (assumed tropical:) Persistence; or contention, &c.] b3: قَتِيلُ عِمِّيَّا, (Mz ubi suprà, and K,) [in the CK, erroneously, عَمِيَّا, and in the TA قُتِلَ عِمِّيَّا,] the latter word of the measure فِعِّيلَى, (Mz, TA,) like رِمِّيَّا, (K, TA, [in the CK like رَمِيَّا,]) and خِصِّيصَى, (TA,) means (assumed tropical:) A slain person whose slayer is not known. (Mz, K, TA.) The predicament of him who has been so slain is like that of the slain unintentionally; the bloodwit being obligatory in his case [on his عَاقِلَة, q. v. voce عَاقِلٌ]. (TA.) عِمِّيَّةٌ and عُمِّيَّةٌ, (K, TA,) of the measure فُعِّيلَةٌ from العَمَى, (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (K, TA. [See also عَمَآءَةٌ, and عِمِّيَّا.]) Hence, in a trad., مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّيَّةٍ [Whoso has been slain under a banner of pride, &c.,] i. e. in فِتْنَة [meaning conflict and faction, or the like], or error, as in the fighting in the case of partisanship, and of erroneous opinions. (TA.) عَامٍ One who does not see his road, or way. (TA.) b2: عَامِيَةٌ, applied to a land (أَرْضٌ): see أَعْمَى. b3: Also, [thus applied,] Of which the traces are becoming [or become] effaced, or obliterated. (TA.) b4: See also أَعْمَآءٌ, in three places. b5: Applied to a woman, (TA,) عَامِيَةٌ signifies بَكَّآءَةٌ, (K, TA,) [a strange epithet,] meaning (assumed tropical:) Having very little milk. (TK.) A2: Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.) أَعْمَى (S, Msb, K) and ↓ عَمٍ (K [but see what follows]) Blind, (S, Msb, K,) of both eyes: (Msb, K, * TA:) fem. of the former عَمْيَآءُ: (Msb, K, TA:) and pl. [masc.] عُمْىٌ (S, Msb, K, TA, but not in the CK) and عُمْيَانٌ (Msb, K, TA, but not in the CK) and عُمَاةٌ, as though this last were pl. of عَامٍ; (K, TA, but not in the CK;) and the dual of its fem. is عَمْيَاوَانِ; and its pl. is عَمْيَاوَاتٌ: (TA:) the fem. of ↓ عَمٍ is عَمِيَةٌ, (S, K, TA, [in the CK عَمِيَّةٌ, which is a mistranscription, for it is]) of the measure فَعِلَةٌ, (S,) like فَرِحَةٌ, (TA,) and ↓ عَمْيَةٌ, (K, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ: (TA:) and the pl. masc. is عَمُونَ. (S, TA.) b2: And [hence,] (assumed tropical:) Blind in respect of the mind: (K, TA:) [but more commonly] one says, ↓ هُوَ عَمٍ as meaning (tropical:) He is erring, or one who errs; and أَعْمَى القَلْبِ [meaning the same, or blind in respect of the mind]: (Msb:) or القَلْبِ ↓ رَجُلٌ عَمِى i. e. (assumed tropical:) An ignorant man [or a man blind in respect of the mind]; and اِمْرَأَةٌ عَمِيَةٌ عَنِ الصَّوَابِ [a woman ignorant of, or blind to, that which is right], and عَمِيَةُ القَلْبِ [like عَمِى القَلْبِ as applied to a man]. (S.) In the saying in the Kur [xvii. 74], وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى الْآخِرَةِ أَعْمَى, accord. to Er-Rághib, the former [اعمى] is a part. n. and the second is like it; (TA;) and the meaning is, And whoso is in this state of existence blind in respect of the mind, not seeing his right course, he will be in the other blind with respect to the way of safety: (Bd:) or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ, the complement of which is expressed by means of مِنْ, [meaning more blind &c.,] and therefore AA and Yaakoob did not pronounce it with الإِمَالَة, as not being like the first, (Bd, TA, *) which is subject to الامالة because its ا [written ى] becomes [really]

ى in the dual: but Hamzeh and Ks and Aboo-Bekr pronounced both with الامالة. (Bd.) b3: الأَعْمَيَانِ means (assumed tropical:) The torrent and the fire of a burning house or the like; (K, TA;) because of the perplexity that befalls him whom they befall; or because, when they occur, they spare not a place, nor avoid anything; like the أَعْمَى [or blind], who knows not where he is travelling, so that he goes whither his leg conveys him: (TA:) or the torrent and the night: (K:) or the torrent, (S, K) or the tumultuous torrent, (TA,) and the camel excited by lust. (S, K, TA.) b4: And الأَمْرُ الأَعْمَى (assumed tropical:) The case [such as that] of partisanship (العَصَبِيَّة) whereof the manner of proceeding is not distinguishable. (TA.) b5: And أَرْضٌ عَمْيَآءُ and ↓ عَامِيَةٌ, and مَكَانٌ أَعْمَى, (assumed tropical:) A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.) b6: See also صَكَّةَ عُمَىٍّ: b7: and see عَمِيَّةٌ.

أَعْمَآءٌ Tracts of land in which is no sign of the way, (S, K,) nor any habitation or cultivation, (K,) or nor any trace of habitation or cultivation; (S;) and ↓ مَعَامٍ signifies the same; (S, K;) this latter being a pl. of which the sing., said by ISd to be unknown to him, should by rule be معمية [app. مُعْمِيَةٌ], but it is ↓ عُمَّى, deviating from rule; (TA;) or it means مَجَاهِلُ, and its sing. is معماة [i. e. ↓ مَعْمَاةٌ] signifying a place of erring, or wandering from the right way: (Har p. 85:) in the K, أَعْمَآءٌ is also expl. as signifying جُهَّالٌ [pl. of جَاهِلٌ], and is said to be [in this sense] pl. of أَعْمَى: but this is a double mistake, for it signifies مَجَاهِلُ, [like as مَعَامٍ is said to do above,] and its sing. is عمى [app. ↓ عَمًى]. (TA.) In the phrase ↓ أَعْمَآءُ عَامِيَةٌ, [in the CK, erroneously, عامِيَّةٌ,] the latter word is added to give intensiveness to the meaning; i. e., it signifies [Tracts in which is no sign of the way, &c.,] in the utmost degree obscure or dubious: thus it is in the following verse: (TA:) Ru-beh says, أَعْمَاؤُهُ ↓ وَبَلَدٍ عَامِيَةٍ

كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ [And many a desert, or waterless desert, whereof the tracts in which is no sign of the way are in the utmost degree obscure or dubious, as though the colour of its ground were like that of its sky]: (S, TA:) he means وَرُبَّ بَلَدٍ. (S.) b2: Also Tall; applied to men: (IAar, K:) pl. of ↓ عَامٍ, like as أَنْصَارٌ is of نَاصِرٌ. (IAar, TA.) أَعْمَوِىٌّ Of, or relating to, such as is termed أَعْمَى [q. v.]. (S, TA.) مَعْمَاةٌ; and the pl. مَعَامٍ: see أَعْمَآءٌ.

مُعَمًّى (assumed tropical:) A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (S, TA.) المُعْتَمِى The lion. (K.)

أُفٍّف
) } أفَّ، {يَؤُفَّ، بالضَّمِّ، قَالَ ابْن دُرَيْدٍ: وَقَالُوا:} يَئفُّ أَيضاً، أَي بالكَسْرِ، وَلم يذْكُرْهُ ابنُ مَالِكٍ فِي الَّلامِيَّةِ، وَكَذَا فِي شُرُوحِ التَّسْهيلِ، وَلَا اسْتَدْرَكَهُ أَبو حَيَّانَ، وَهُوَ القِيَاسُ، وقَوْلُ شَيْخِنَا: فيَحْتَاجُ إِلَى ثَبْتٍ. قلتُ: وَقد نَقَلَهُ ابنُ دُرَيْدٍ فِي الجَمْهَرَةِ كَمَا عَرَفْتَ، ونَاهِيكَ بِه ثِقَةً ثَبْثاً، وَعنهُ نَقَلَ الصَّاغَانِيُّ فِي العُبَابِ، وصاحِبُ اللِّسَانِ:! تَأَفَّفَ مِنْ كَرْبٍ أَوْ ضَجَرٍ. وَ {أُفِّ: كَلِمَةُ تَكَرُّهٍ وقولُه تَعالَى:) فَلا تَقُلْ لَهُمَا أُفٍّ (قَالَ القُتَيْبِيُّ: أَي لَا تَسْتَثْقِلْ مِن أَمْرِهِمَا شَيْئاً، وتَضِقْ صَدْراً بِهِ، وَلَا تُغْلِظْ لَهما، قَالَ: والناسُ يَقُولُونَ لِمَا يَسْتَثْقِلُونَ ويَكْرَهُونَ: أُفٍّ لَهُ، وأَصْلُ هَذَا نَفْخُكَ للشَّيْءِ يسْقُطُ عليكَ مِن تُرَابٍ أَو رَمَادٍ، وللْمَكَانِ تُرِيدُ إِمَاطَةَ أَذىً عَنهُ، فقيلَتْ لكُلِّ مُستَثْقَلٍ، وَقَالَ الزَّجّاجُ: لَا تَقُلْ لَهُمَا مَا فِيه أَدْنَى تَبَرُّمٍ إِذا كَبِرَا أَو أَسَنَّا، بل تَوَلَّ خِدْمَتَهُمَا.
وفِي الحَدِيث:) فَأَلْقَى طَرَفَ ثَوْبِهِ عَلَى أَنْفِهِ، وَقَالَ: أَفٍّ أفٍّ (قَالَ ابنُ الأَثِيرِ: مَعْنَاه الاسْتِقْذَارُ لِمَا شَمَّ، وَقيل: مَعْنَاه الاحْتِقَارُ والاسْتِقْلالُ، وَهُوَ صَوْتٌ إِذا صَوَّتَ بِهِ الإِنْسَانُ عُلِمَ أَنَّهُ مُتَضَجِّرٌ مُتَكَرِّهٌ. قد} أَفَّفَ {تَأْفِيفاً كَمَا فِي الصِّحاحِ،} وتَأَفَّفَ بِهِ: قَالَهَا لَهُ، وَلَيْسَ بفِعْلٍ مَوْضُوعٍ عَلَى أَفَّ عِنْد سِيبَويْه وَلكنه مِن بابِ سَبَّحَ وهَلَّلَ، إِذا قَالَ سُبْحَانَ الله، وَلَا إِلهَ إِلاَّ الله، وَمِنْه حديثُ عائشةَ لأَخِيهَا عبدِ الرحمنِ رَضِيَ الله عَنْهُمَا:) فَخَشِيتُ أَنْ! تَتَأَفَّفَ بِهِمْ نِسَاؤُك تَعْنِى أَوْلاَدَ أَخِيهَا مُحَمَّد بنِ أَبِي بَكْرٍ حينَ قُتِلَ بمِصْرَ.
ولُغَاتُهَا أَرْبْعُونَ، ذَكَرَ الجَوْهَرِيُّ مِنْهَا سِتَّةً عَن الأَخْفَشِ، وَزَاد ابنُ مَالِكٍ عَلَيْهَا أَرْبَعَةً، فصارالمجموعُ عشرَة، وَقد نَظَمَهَا فِي بيتٍ وَاحِد كَمَا سيأْتي بَيَانُه: أَن بِالضَّمِّ، وتُثَلَّثُ الْفَاءُ وَهِي ثَلَاثَة وتنوين الْفَاء أَيضاً، فَيُقَال: أُفُّ وأُفٌّ وأَفِّ وأُفٍّ وأُفَّ وأُفّاً، كلُّ ذلِكَ مَعَ ضَمِّ الهَمْزَةِ، فصارتْ سِتَّةً، وَهِي الَّتِي نَقَلَهَا الجَوْهَرِيُّ عَن الأَخْفَشِ.
قَالَ الفَرَّاءُ: قُرِئَ: أُفِّ، بالكَسْرِ بغَيْرِ تَنْوِينٍ، وأُفٍّ، بالتَّنْوِين، فَمن خَفَضَ ونُوَّنَ ذهَب إِلَى أَنه صَوْتٌ لَا يُعْرَفُ مَعْنَاهُ إِلاَّ بالنُّطْقِ بِه، فخَفَضُوه، كَمَا تُخْفَضُ الأَصْوَاتُ، ونَوَّنُوهُ كَمَا قَالَتِ العَرَبُ: سمعتُ طَاقٍ طَاقٍ، لِصَوْتِ الضَّرْبِ وسمعتُ تِغٍ تِغٍ، لِصَوْتِ الضَّحِكِ، وَالَّذين لم يُنَوِّنُوا وخَفْضُوا، قالُوا: أُفِّ، عَلَى ثلاثةِ أَحْرُفٍ، وأَكْثَرُ الأَصْواتِ عَلَى حَرْفَيْنِ، مثلَ صَهٍ وتِغٍ ومَهٍ، فذلِكَ الَّذِي يُخْفَضُ ويُنَوَّنُ لأَنَّهُ مُتَحَرِّكُ الأَوّلِ، ولَسْنَا مُضْطَرِّين إِلَى حركةِ الثَّانِي من الأَدَوَاتِ وأَشْبَاهِها، فخُفِضَ بالنُّونِ، كَذَا فِي التَّهْذِيب. وَقَالَ ابنُ الأَنْبَارِيِّ، مَن قَالَ: {أُفّاً لَكَ، نَصَبُه عَلَى) مَذْهَبِ الدُّعاءِ، كَما يُقالُ، ويلاً للكَافِرِينَ، وَمن قَالَ: أُفٍّ لَك، رَفعه بِاللَّامِ كَمَا يُقَال ويل للْكَافِرِينَ وَمن قَالَ أُفٍّ لَك خَفَضَهُ عَلَى التَّشْبِيه بالأَصْواتِ.
وتُخَفَّفُ فِيهِمَا، أَي فِي المُنَوَّن وغيرِه، فيُقَال: أُفٌّ أُفُّ، وأُفٍّ وأُفِّ،} وأُفّاً وأُفَّ، فهذِه سِتَّةٌ، وقرأَ ابنُ عَبّاسٍ:) فَلاَ تَقُلْ لَهُمَا {أُفَ (خَفِيفَةً مَفْتُوحَةً عَلَى تَخْفِيف الثَّقِليَةِ، مثل رُبَ، وقِيَاسُه التَّسْكِينُ بعدَ التَّخْفِيفِ، فيُقَال:} أُفْ، كطُفْ، لأَنَّهُ لَا يَجْتَمِعُ سَاكِنَان، لكِنَّهُ تُرِكَ عَلَى حَرَكَتِه ليَدُلَّ عَلَى أَنها ثقيلةٌ خُفِّفَتْ، وأُفّ، مُشَدَّدَةُ الْفاءِ بالجَمْعِ بَين السَّاكنيْنِ، وَهُوَ جائزٌ عندَ بعضِ القُرَّاءِ، كَمَا مَر بَحْثُه فِي قَولِه تَعَالَى:) فَمَا اسْطَاعُوا (فِي) طوع (فراجِعْهُ، و ( {أُفَّى بِغَيْرِ إِمَالَةٍ، و) } - أُفّي بالإِمَالةِ الْمَحْضَةِ، وَقد قُرِئَ بهِ أُفِّي بالإِمَالَةِ بَيْنَ بَيْنَ، وَقد قُرِئَ بهِ أَيضاً والأَلِفُ فِي الثَّلاثَةِ لِلتَّأْنِيثِ وأُفِّي، بكَسْرِ الْفَاءِ أَي بالإِضَافَةِ، و ( {أَفُّوهْ بضَم الهَمْزَةِ والفاءِ المُشَدَّدةِ المَضْمومةِ وتَسْكِينِ الواوِ والهاءِ، وَفِيه أَيضاً الجَْعُ بَين السَّاكِنَيْنَ، و (} أُفُّهْ، بِالضَّمِّ، مُثَلَّثَةَ الْفَاءِ مُشَددَّةً، فهذهِ ثلاثةُ أَوْجُهٍ، {أُفَّهْ} وأُفُّهْ! وأُفِّهْ، الأُولَى نَقَلَها الجَوْهَرِيُّ وتُكْسَرْ الْهَمْزَةٌ مَعَ تَثْلِيتِ الفاءٍ المُشَدَّدةِ فَهِيَ أَيضاً أَوْجُهٌ ثلاثةٌ، الأُولَى نَقَلَها ابنُ برِّيّ عَن ابنِ القَطّاعِ، {وإِفْ كمِنْ، و (} إِفّ مُشَدَّدَةً أَي: مَعَ كَسْرَةِ الهَمْزَةِ وَفِيه أَيضاً الجَمْعُ بينَ السَّاكِنَيْنِ، و ( {إِفٍ، بكَسْرَتَيْنِ مُخَفَّفَةً،} وإِفٍ مُنَوَّنَةً مُخَفَّفَةً مَعَ كَسْرِ الهمزةِ {إِفّ مُشدَّدَةً مَعَ كَسْرِ الهمزةِ وتُثَلَّثُ هذِه، أَي مَعَ التَّنوِينِ، فَهِيَ أَوْجُهٌ ثلاثةٌ، وقرأَ عمرُو بنُ عُبَيْدٍ:) فَلا تَقُلْ لَهُمَا} إِفَ (بِكَسْرِ الهَمْزَةِ وفَتْحِ الفاءِ، وإِفُّ، بضَمِّ الْفَاءِ مُشَدَّدَةً أَيْ مَعَ كَسْرِ الهَمْزَةِ، و ( {إِفِّا كإِنَّا، و (} - إِفّي، بالإِمَالَةِ، وإِفى، بالكَسْرِ، أَي بالإِضافَةِ إِلَى نَفْسِه، قَالَه ابنُ الأَنْبَارِيِّ، وتُفْتَحُ الْهَمْزَةُ، أَي فِي الوَجْهِ الأَخِيرِ وَيَحْتَمِلُ أَن يكونَ المُرَادُ بِهِ فَتْحَ الهَمْزَةِ فِي كلٍّ مِن إِفُّ {وإِفَّا} وإِفّى {- وإِفّي، فَتكون الأَوْجُهُ أَرْبَعَةً، و (} أفْ، كعَنْ، و ( {أَفِِّ، مُشَدَّدَةَ الْفَاءِ مَكْسُورَةٍ، و (} آفُ، مَمْدُودَةً، و ( {أَفٍ مَقْصُورأً، و (} آفٍ مَمْدُوداً مُنَوَّنتَيْنِ، فهذِه أَربعةٌ وأَربعون وَجْهاً حَسْبَما بَيَّنَّاهُ، وأَعْلَمْنَا عَلَيْهِ، وعلَى الاحْتِمَالِ الَّذِي ذَكَرْنَاه يكونُ سَبْعاً وأَربعين وَجْهاً، فقَوْل المُصَنِّفِ أَوَّلاً: ولُغَاتُها أَربعون. مَحَلُّ نَظَرٍ يُتَأَمَّلُ لَهُ.
وقَد فَاتَهُ أَيضاً مِن لُغَاتِهَا {أَفَةً، مُحَرَّكةً،} وأَفُوهْ، بفتحٍ فَضَمٍّ فسُكُونِ الواوِ والهاءِ، {وأَفَّةً بفَتْحٍ فتَشْدِيدٍ، الأَخِيرُ نَقَلَهُ ابنُ بَرِّيّ عَن ابنِ القَطّاعِ، فإِذا جَمَعْنَاهَا مَعَ مَا قَبْلَهَا مِن الأَوْجُهِ يتَحَصَّلُ لنا خَمْسون وَجها.
وأَما بيتُ ابنِ مَالِكٍ المُتَضمِّنُ الْعشْرَة مِنْهَا الَّذِي وَعَدْنا بِهِ سَابِقًا، فَهُوَ هَذَا:)
(} فَأُفَّ ثَلِّثْ ونَوِّنْ إِنْ أَرَدْتَ وقُلْ ... {أُفَّا} - وأُفِّى {وأُفَّةً تُصِبِ)
وَقد ذَيَّلْتُ عليهِ بِبَيْتَيْنِ جَمَعْت فيهمَا مَا بَقِيَ مِن لُغَاتِهِ لَا علَى وَجْهِ الاسْتِيعابِ، فقلتُ:
(} وأَفِّ {آفٍ} أََفْ {أَفَّا} وأَفُّ {وأُفْ ... } وإِفْ! - وأُفَّى أَمِلْ واضْمُمْ مَعَ النَّسَبِ) ( {إِفُّ} وأُفّهْ وثَلِّثْ فَاءَهُ {وإِفٍ ... } إِفَّا يَلِيهِ {أَفٍ مَعْ} إِفَّ فَاحْتَسِبِ)
فالبيتُ الأَوَّلُ يتَضَمَّنُ ثلاثةَ عشَر وَجْهاً، وذلِكَ فإِنَّ المُرَادَ {- بِأُفّى إِمالَةٌ بَيْنَ بَيْنَ، وقَوْلِي: أَمِلْ، أَي إمالةً خَالِصَة، وقَوْلِي: واضْمُمْ، إِشارةٌ إِلَى الضَّمِّ فِي المُمَالَيْنِ بَيْنَ بَيْنَ والْخَالِصَةِ، وقَوْلِي: مَعَ النَّسَبِ، إِشارَةٌ إِلَى الإِضافَةِ، أَي فِي المَضْمُومِ والمَكْسورِ، وَفِي الْبَيْت الثَّانِي ثَمَانِيَةٌ، فَهَذِهِ أَحَدٌ وَعِشْرُونَ وَجْهاَ، فإِذا ضُمَّ مَعَ بيتِ ابنِ مالِكٍ يَتَحَصَّلُ أَحَدٌ وثلاثُون وَجْهاً، وَمَعَ التَّأَمُّلِ الصادِقِ يظهرُغيرُه مَا ذَكَرْنَا واللهُ المُوَفِّقُ لَا إِلهَ غيرُه.
قَالَ ابنُ جِنِّي: أَمَّا أُفّ، ونَحْوُهُ مِن أَسْمَاءِ الفعلِ، كهَيْهات فِي الجَرِّ، فمَحْمُولٌ على أَفْعَالِ الأَمرِ، وَكَانَ المَوْضِعُ فِي ذَلِك إِنَّمَا هُوَ لِصَهْ ومَهْ، ورُوَيْدَ، ونحوِ ذلِكَ، ثمَّ حُمِل عليهِ بابُ أُفّ ونَحْوِهَا، مِن حيثُ كَانَ اسْماً سُمِّيَ بهِ الفعلُ، وَكَانَ كُلُّ واحدٍ من لفظِ الأَمْرِ والخَبَرِ قد يَقَعُ مَوْقِعَ صاحِبِه، صَار كلُّ واحِد مِنْهُمَا هُوَ صاحبَه، فكَأَنْ لَا خِلافَ هُنَاكَ فِي لَفْظٍ وَلَا مَعْنًى.
} والأُفُّ، بِالضَّمِّ: قُلاَمَةُ الظُفْرِ، أَو وَسَخُهُ الَّذِي حَوْله، والتُّفُّ: الَّذِي فيهِ أَو وَسَخُ الأُذُنِ، وَقيل هُوَ مَا رَفَعْتَهُ مِنَ الأَرْضِ مِنْ عُودٍ أَو قَصَبَةٍ وبِكُلِّ ذلِكَ فُسِّرَ قولُهُم: {أُفًّا لَه وُتفًّا، أَو} الأَفُّ: وَسَخُ الأُذُنِ والتُّفُّ: وَسَخُ الظُّفُر قَالَه الأَصْمَعِيُّ، قَالَ: يقَال ذَلِك عندَ اسْتِقْذَارِ الشَّيْءِ، ثمَّ اسْتُعْمِلَ عندَ كلِّ شيءٍ يُتَأَذَّى بِهِ ويُضْجَرُ مِنْهُ. أَو الأُفُّ: مَعْنَاه القِلَّةُ، والتُفُّ إِتْبَاعٌ لَهُ، ومَنْسُوقٌ عَلَيْهِ، وَمَعْنَاهُ كمَعْنَاه، وسيأْتي فِي بابِه.
{والأُفَّةُ، كقُفَّةٍ: الْجَبَانُ وَبِه فُسِّرَ حديثُ أَبِي الدَّرْدَاءِ رَضِيَ اللهُ عَنْه قَالَ لَهُ رَسُول اللهِ صلَّى اللهُ عَلَيْه وسلَّم حِينَ رأَى النَّاسَ مُنْهَزِمِينَ يَوْمَ أُحُدٍ:) نِعْمَ الْفَارِسُ عُوَيْمِرٌ غيْرَ} أُفَّة (فكأَنَّ أَصْلَه: غيرَ ذِي أُقَةٍ، أَي غيرَ {مُتَأَفِّفٍ عَن القتالِ، وَقيل:} الأُفَّةُ: الْمُعْدِمُ الْمُقِلُّ، وَيُقَال: هُوَ الرَّجُلُ القَذِرُ، والأَصْلُ فِي ذَلِك كلِّه {الأَفَفُ، مُحَرَّكَةً،، وَهُوَ الضَّجَرُ، والشَّيْءُ الْقَلِيلُ فمِن الأَوَّلِ أُخِذَ معنَى الجَبَانِ، وَمن الثَّانِي مَعْنَى المُقِلِّ المُعْدِمِ، وأُخِذَ الرجُلُ القَذِرُ مِن} الأَفِّ، بِمَعْنى وَسَخِ الظُّفُرِ، وقالَ ابنُ الأعْرَابِيِّ، فِي تفسيرِ حديثِ أَبِي الدَّرْدَاءِ: يُرِيدُ أَنَّه غيرُ ضَجِرٍ وَلَا وَكِلٍ فِي الحربِ.)
وَقد سُمِّىَ {اليَأْفُوفُ بمعْنَى الجَبَان لذلِك واليَأْفُوفُ الْمُرُّ مِنَ الطَّعَامِ، و، قَالَ أَبو عَمْرو: الْيَأْفُوفُ: الخَفِيفُ السَّرِيعُ، والْيَأْفُوفُ: الْحَدِيدُ الْقَلْبِ مِن الرِّجَالِ، وَقَالَ غَيره: هُوَ والْيَهْفُوفُ سَوَاءٌ} كَالأَفُوفِ، كَصَبُورٍ، والجَمْعُ {يَآفِيف، قَالَ: هُوجاً يآفِيفَ صِغَاراً زُعْرَا والْيَأْفُوفُ: فَرْخُ الدُّرّاجِ نَقَلَهُ الصَّاغَانيُّ، وَقَالَ الأَصْمَعِيُّ: الْيَأْفُوفُ: الْعَيِىُّ الْخَوَّارُ، وأَنْشَدَ لِلرَّاعِي:
(مُغَمَّرُ الْعَيْشِ} يَأْفُوفٌ شَمَائِلُهُ ... نائِى الْمَوَدَّةِ لاَ يُعْطِى ولاَ يُسَلُ)
ويُرْوَي:) وَلَا يَصِل (. والمُغَمَّرُ: المُغَفَّلُ.
{والإِفُّ،} والإِفَّانُ، بكَسْرِهما، نَقَلَهُ الجَوْهَرِيُّ، ويُفْتَح الثَّانِي، نَقَلَه الصَّاغَانيُّ فِي التَّكْمِلَةِ، وصاحِبُ اللِّسَانِ {والأَفَفُ، مُحَرَّكَةً، نَقَلَه الصَّاغَانيُّ أَيْضاً، وصاحِبُ اللِّسَانِ، وهما عَن ابنِ الأعْرَابِيِّ.
والتَّئفَّةُ، كتَحِلَّةٍ، قَالَ الجَوْهَرِيُّ: وَهُوَ تَفْعِلَةٌ: الْحِينُ، والأَوانُ، يُقَال: كَانَ ذلِكَ عَلَى} إِفِّ ذَاك، {وإِفَّانِهِ،} وأَفَفَهِ،! وتَئفَّتِهِ، أَي: حِينِهِ وأَوانِهِ، قَالَ يَزِيدُ بنُ الطَّثْرِيَّةِ:
(علَى إِفِّ هِجْرَانٍ وَسَاعَةِ خَلْوَةٍ ... مِنَ النَّاسِ نَخْشَى أَعْيُناً أَنْ تَطَلَّعَا) وحَكَى ابنُ بَرِّيّ، قَالَ فِي أَبْنِيةِ الكِتَاب: {تَئفَّةٌ، فَعِلَّةٌ، قَالَ: والظَّاهِرُ مَعَ الجَوْهَرِيُّ، بدليلِ قَوْلِهِم: عَلَى إِفِّ ذلِك} وإِفَّانِهِ، قَالَ أَبو عليّ: الصَّحِيحُ عِنْدِي أَنَّهَا تَقْعِلَةٌ، والصَّحِيح قيه عَن سِيبَوَيْهِ ذلِكَ، عَلَى مَا حَكَاهُ أَبو بكر أَنه فِي بَعْضِ نُسَخِِ الكِتَابِ فِي بابِ زِيَادَةِ التَّاءِ، قَالَ أَبو عليّ: والدّلِيلُ عَلَى زِيادتهَا مَا رَوَيْناهُ عَن أَحمد عَن ابنِ الأعْرَابِيِّ، قَالَ: يُقَال: أَتانِي فِي إِفَّانِ ذلِك، {وأُفَّانِ ذلِكَ،} وأَفَفِ ذَلِك، وتَئِفَّهِ ذَلِك، وأَتَانَا عَلَى أفِّ ذَلِك، {وإِفَّتِهِ،} وأَفَفِهِ، {وإِفَّانِهِ،} وتَئِفَّتِهِ، وعِدَّانِهِ، أَي: عَلَى إِبّانِهِ ووَقْتِهِ، يَجْعَلُ تَئِفَّةً، فَعِلَّةً، والْفَارِسِيُّ يَرُدُّ عَلَيْهِ ذَلِك بالاشْتِقَاقِ، ويَحْتَجُّ بِمَا تَقَدَّمَ.
{والأُوفُوفَةُ، بِالضَّمِّ هَكَذَا هُوَ فِي نُسَخِ العُبَابِ، والتَّكْمِلَةِ، بِزيادِة الوَاوِ قَبلَ الفاءِ، وَفِي اللِّسَانِ وغيرِه من الأُصُولِ بحَذْفِهَا، وَقد جاءَ أَيضاً فِي بعضِ نُسَخِ الْكتاب هَكَذَا، وَهُوَ المُكْثِرُ من قَوْلِ أُفِّ، وَفِي العُبابِ: الَّذِي لَا يَزَالُ يقولُ لغيرِهِ: أَفِّ لَك، وَفِي الْجَمْهَرَةِ: يُقَال: كَانَ فلانٌ} أُفُوفَةُ، وَهُوَ الَّذِي يَزَالُ يقولُ لبعضِ أَمْرِهِ: أَفِّ لَك، فَذَلِك {الأُفُوفَةُ.
ومّما يُسْتَدْرَكُ عَلَيْهِ:} أَفَّفَ بِهِ {تَأْفِيفاً،} كَأَفَّفَهُ، {وأُفّاً لَهُ،} وأُفَّةً لَه أَي: قَذَراً، والتَّنْوِينُ للتَّنْكِيرِ، نَقَلَهُ الجَوْهَرِيُّ، {والأُفّ:)
النَّتْنُ، قَالَه الزَّجَّاجُ،} والأَفَفُ، مُحَرَّكَةً: وَسَخُ الأُذُن، {وتَأَفَّفَ بِهِ،} كَأَفَّفَهُ، ورجلٌ {أَفَّافٌ، كشَدَّادٍ: كثيرُ} التَّأَفُّفِ، ويُقَال: كَانَ عَلَى {إِفَّةِ ذَلِك، أَي أَوانِهِ،} والأُفَّةُ، كقُفَّةٍ: الثَّقِيلُ، قالَ ابنُ الأثِيرِ: قَالَ الخَطَّابِيُّ: أَرَى الأَصْلَ فِيهِ {الأَفَفَ، وَهُوَ الضَّجَرُ.
} والْيَأْفُوفُ: الــأَحْمَقُ الخَفِيفُ الرُّأْيِ. {واليَأْفُوفُ: الرَّاعِي، صِفَةٌ كَالْيَخْضُورِ، والْيَحْمُومِ، كأَنَّهُ مُتَهَيِّئٌ لرِعَايتِه، عارِفٌ بأَوْقَاتِها، مِنْ قَوْلهِم: جَاءَ عَلَى} إِفان ذَلِك. والْيَأْفُوفُ: الضَّعِيفُ.{والْيَأْفُوفَةُ: الْفَراشةُ، وَبِه فُسِّرَ حديثُ عَمْرِو بن مَعْدِ يكَربَ، أَنه قَالَ فِي بعضِ كَلَامه فُلانٌ أَخَفٌّ مِن} يَأْفُوفة، وَكَذَا وُجِدَ بخَطِّ الشيخِ رَضِيِّ الدِّين الشَّاطِبِيِّ، وَقَالَ الشاعرُ: أَرى كُلَّ {يَأْفُوفٍ وكُلَّ حَزَنْبِلٍ وشِهْذَارَةٍ تِرْعَابَةٍ قد تَضَلَّعَا ويُقَال: إِنه} ليُؤَفِّفُ عَلَيْهِ، أَي يَغْتَاظُ.