ان

1 أَنَّ, aor. ـِ inf. n. أَنِينٌ and أُنَانٌ (S, M, Msb, K) and تَأْنَانٌ (S, K) and أَنٌّ, (M, K,) He moaned; or uttered a moan, or moaning, or prolonged voice of complaint; or said, Ah! syn. تَأَوَّهَ; (M, K;) by reason of pain: (S, TA:) he complained by reason of disease or pain: (TA:) he uttered a cry or cries: (Msb:) said of a man. (S, Msb.) b2: أَنِّتِ القَوْسُ, aor. ـِ inf. n. أَنِينٌ, The bow made a gentle and prolonged sound. (AHn, M.) A2: لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمٌ means I will not do it as long as there is a star in the heaven: (S, M, K:) أَنَّ being here a dial. var. of عَنَّ. (S.) You say also, مَا أَنَّ فِي الفُرَاتِ قَطْرَةٌ As long as there is a drop in the Euphrates. (T, S.) And لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءٌ [ I will not do it as long as there is rain in the heaven]. (S.) [It is said in the M that Lh mentions the last two sayings; but it is there indicated that he read قَطْرَةً and سَمَآءً: and] ISk mentions the saying, لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمًا, (T, M,) and مَا عَنَّ فِى السَّمَآءِ نَجْمٌ; (T;) [in the former of which, أَنّ must be a particle (which see below); but it seems that it should rather be إِنَّ, in this case, as ISd thinks; for he says,] I know not for what reason انّ is here with fet-h, unless a verb be understood before it, as ثَبَتَ or وُجِدَ: [ and he adds,] Lh mentions مَا أَنَّ ذلِكَ الجَبَلَ مَكَانَهُ [as long as that mountain is in its place]: and مَا أَنَّ حِرَآءً مَكَانَهُ [as long as Mount Hirà is in its place]: but he does not explain these sayings. (M.) أَنٌ is a pronoun, denoting the speaker, [I, masc. and fem.,] in the language of some of the Arabs: they say, أَنْ فَعَلْتُ [I did], with the ن quiescent: but most of them pronounce it [↓ أَنَ] with fet-h when conjoined with a following word; (Mughnee, K;) saying, أَنَ فَعَلْتُ: (TA:) and [↓ أَنَا] with ا in a case of pause: (Mughnee, K:) and some pronounce it with ا also when it is conjoined with a following word; saying, أَنَا فَعَلْتُ; [ 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 Basrees hold that the pronoun consists of the ء and the ن, and that the [final] ا 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 ا 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 ↓ أَنَا in a case of pause; and ↓ أَنَ in a case of conjunction with a following word, as in أَنَ فَعَلْتُ ذَاكَ [I did that]; but some of the Arabs say, فَعَلْتُ ذَاكَ ↓ أَنَا; and some make the ن quiescent in a case of this kind, though this is rare, saying, أَنْ قُلْتُ ذَاكَ [I said that]; and Kudá'ah prolong the former ا, saying, قُلْتُهُ ↓ آنَ. (T.) [Accord. to J,] ↓ أَنَا is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle أَنْ which renders the aor. mansoob; the final ا 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 dialect. (S.) [Accord. to ISd,] ↓ أَنَ is a noun denoting the speaker; and in a case of pause, you add ا at the end, [saying ↓ أَنَا,] 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 Ktr, that there are five dial. vars. of this word; namely, فَعَلْتُ ↓ أَنَ, and ↓ أَنَا, and ↓ آنَ, and أَنٌ, and ↓ أَنَهٌ, all mentioned by IJ; but there is some weakness in this: IJ says that the ه in ↓ أَنَهٌ may be a substitute for the ا in أَنَا, 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 ه, and be like the ه in كِتَابِيَهْ and حِسَابِيَهٌ. (M.) For the dual, as well as the pl., only نَحْنُ is used. (Az, TA.) b2: It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ أَنْتَ [Thou, masc.]; ت being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and أَنْ being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ أَنْتِ, (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ أَنْتُمَا, (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be أَنْتَان; but like كُمَا in ضَرَبْتُكُمَا: (M:) and ↓ أَنْتُمٌ and ↓ أَنْتُنَّ, (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) b3: To each of these the ك of comparison is sometimes prefixed; so that you say, ↓ أَنْتَ كَأَنَا [Thou art like me, or as I], and ↓ أَنَا كَأَنْتَ [or أَنَ كَأَنْتَ I am like thee, or as thou]; as is related on the authority of the Arabs; for though the ك of comparison is not prefixed to the [affixed] pronoun, and you say, أَنْتَ كَزَيْدٍ but not أَنْتَ كِي, 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 لَيْسَ, by IKh, that there is no such phrase, in the language of the Arabs, as أَنْتَ كِى, nor as أَنَا كَكَ, except in two forged verses; wherefore Sb says that the Arabs, by saying أَنْتَ مِثْلِى and أَنَا مثْلُكَ, have no need of saying أَنْتَ كِى and أَنَا كَكَ: and the two verses are these: وَلَوْلَا البَلَآءُ لَكَانُوا كَنَا فَلَوْلَا الحَيَآإُ لَكُنَّا كَهُمٌ [And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we]: and إِنْ تَكُنْ كِى فِإِنَّنِي كَكَ فِيهَا

إِنَّنَا فِى المَلَامِ مُصْطَحِبَانِ [If thou art like 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, كَمَا أَنْتَنِي, [the latter word being a compound of the pronoun أَنْتَ, regularly written separately, and the affixed pronoun نِى,] meaning Wait thou for me in thy place. (TA.) A2: It is also a particle: and as such, it is—First, a particle of the kind called مَصْدَرِىٌّ, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor. ] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, أُرِيدُ أَنْ تَقُومَ [I desire that thou stand, or that thou wouldst stand, or that thou mayest stand]; meaning أُرِيدُ قِيَامَكَ [I desire thy standing]. (S.) 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 saying [in the Kur ii. 180], وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ [And that ye fast is better for you]; (Mughnee, K;) i. e. صِيَامُكُمْ [your fasting]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], أَلَمْ يَأَنِ لِلَّذِينَ آمَنُوا أَنٌ تَخْشَعَ قُلُوبُهُمْ [Hath not the time that their hearts should become 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; as in the saying [in the Kur x. 38], وَمَا كَانَ هذَا القْرْآنُ أَنْ يُفْتَرَء [And this Kur-án is not such that it might be forged; i. e., افُتِرِآءٌ; so in Bd and Jel; and so in a marginal note to a copy of the Mughnee, where is added, meaning مُفْتَرًى

forged]: and in the place of a gen. case; as in the saying [in the Kur lxiii. 10], مِنْ قَبْلِ أَنْ يَأْتِىَ

أَحَدَكُمُ الْمَوْتُ [Before that death come unto any 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 mentioned, and as Lh has stated on the authority of certain of the Benoo-Sabbáh of Dabbeh; (Mughnee;) as in this verse: إِذَا مَا غَدَوْنَا قَالَ وِلْدَانُ أَهْلِنَا تَعَالوْغا إِلَى أَنْ يَأْتِنَا الصَّيْدُ نَحْطِبِ [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 marfooa form; as in the saying [in the Kur ii. 233], accord. to the reading of Ibn-Moheysin, لِمَنْ أَرَادَ أَنْ يُتِمُّ الرَّضَاعَةَ [For him who desireth that he may complete the time of sucking; i. e. the completing thereof]; (Mughnee, K;) but this is anomalous, (I 'Ak p. 101, and TA,) or أَنْ is here a contraction of أَنَّ [for أَنَّهُ]: (I 'Ak:) and in the saying of the poet, أَنْ تَقَرَآنِ عَلَي أَسْمَآءِ وَيْحَكُمَا مِنِّى السَّلَامَ وَأَنْ لَا تُخْبِرَا أَحَدَا [That ye two convey, or communicate, to Asmà, (mercy on you! or woe to you!) from me, salutation, and that ye inform not any one]; but the Koofees assert that أَنٌ is here [in the beginning of the verse] a contraction of أَنَّ, and anomalously conjoined with the verb; whereas the Basrees correctly say that it is أَنٌ which renders the aor. mansoob, but is deprived of government by its being made to accord with its co-ordinate مَا, termed مَصْدَرِيَّة; (Mughnee;) or, as IJ says, on the authority of Aboo-'Alee, أَنٌ is here used by poetic licence for أَنَّكُمَا; and the opinion of the Baghdádees [and Basrees], that it is likened to مَا, and therefore without government, is improbable, because أَنْ is not conjoined with a verb in the present tense, but only with the preterite and the future. (M.) When it is suppressed, the aor. may be either mansoob or marfooa; but the latter is the better; as in the saying in the Kur [xxxix. 64], أَفَغَيْرَ اللّٰهِ تَأْمُرُونِّى أَعْبُدُ [Other than God do ye bid me worship?]. (S.) 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, أَعْجَيَنِيأَنْ قُمْتَ [It pleased me that thou stoodest]; meaning thy standing that is past pleased me: (S:) and thus it is used in the saying [in the Kur xxviii. 82], لَوْلَا أَنٌ مَنَّ اللّٰهُ عَلَيْنَا [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, كَتَبْتُ إِلَيهِ بِأَنة قُمٌ [I wrote to him, Stand; i. e. I wrote to him the command to stand]; which shows that AHei is wrong in asserting that whenever it is conjoined with an imperative it is an explicative [in the sense of أَيٌ], and that in this particular instance the ب may be redundant, which it cannot here be, because, whether redundant or not, it is not put immediately before anything but a noun or what may be rendered by a noun. (Mughnee.) b2: Secondly, it is a con-traction of أَنَّ; (Mughnee, K;) and occurs after a verb denoting certainty, or one used in a manner similar to that of such a verb: (Mughnee:) so in the saying [in the Kur lxxiii. 20], عَلِمَ أَنٌ سَيَكُونُ مِنْكُمٌ مَرْضَي [He knoweth that (the case will be this:) there will be among you some diseased; the affixed pronoun هُ, meaning اشَّأْنَ, being understood after أَنْ, which therefore stands for أَنَّهُ, i. e. أَنَّ الشَّأْنَ]: (Mughnee, K: *) and in the phrase, بَلَغَنِى أَنْ قَدْ كَانَ كَذَا وكَذَا [It has come to my 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 أَنْ occurs with a verb, not being approved without قَدْ, unless you say, بَلَغَنِى أَنَّهُ كَانَ كَذَا وَكَذَا: (Lth, T:) [for] when the contracted أَنْ has for its predicate a verbal proposition, of which the verb is neither imperfectly inflected, like لَيْسَ and عَسَى, nor expressive of a prayer or an imprecation, it is separated from the verb, according to the more approved usage, by قَدْ, or the prefix سَ, or سَوْفَ, or a negative, as لَا &c., or لَوْ: (I 'Ak pp. 100 and 101:) but when its predicate is a nominal proposition, it requires not a separation; so that you say, CCC عَلِمْتُ أَنْ زِيْدٌ قَائِمٌ [I knew that (the case was this:) Zeyd was standing]; (I 'Ak p. 100;) and بَلَغَنِى أَنْ زَيدٌ خَارِجٌ [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], وأَنْ لَا إِلهَ إِلَّا هُوَ [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 termed مَصْدَرِيَّة; [عَلِمَ أَنْ, in the first of the exs. above, for instance, meaning عَلِمَ أَنَّهُ, i. e. عَلِمَ أَنَّ الشَّأْنَ, which is equivalent to عَلِمَ كَوْنَ الشَّأْنِ;] 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 الشَّأْنِ, and in a verse cited before, commencing أَنْ تَقْرَآنِ, accord. to A'boo-'Alee,] or expressed; the latter, accord. to the more correct opinion, being allowable only by poetic license: and its predicate must be a proposition, unless the subject is expressed, in which case it may be either a single word or a proposition; both of which kinds occur in the following saying [of a poet]: بِأَنْكَ رَبِيعٌ وغَيْثٌ مَرِيعٌ وَأَنْكَ هُنَاكَ تَكُونَ 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]. (Mughnee. [In the T, for رَبِيعٌ, I find الَّربِيعُ; and for وَأَنْكَ, I there find وَقِدْمًا: but the reading in the Mughnee is that which is the more known.]) [J says,] أَنْ is sometimes a contraction of أَنَّ and does not govern [anything]: you say, بَلَغَنِى

أَنٌ زَيْدٌ خَارِجٌ [explained above]; and it is said in the Kur [vii. 41], وَنُودُوا أَنْ تِلْكُمُ الجَنَّةُ [and it shall be proclaimed to them that (the case is this:) that is Paradise]: (S:) [here, however, أَنة 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 أَنَّهُ تِلْكُمُ الجَنَّةُ. (IB.) [In another place, J says,] You may make the contracted أَنْ to govern or not, as you please. (S.) Aboo-Tálib the Grammarian mentions an assertion that the Arabs make it to govern; as in the saying [of a poet, describing a beautiful bosom], كَأَنْ ثَذْيَيْهِ حُقَّانِ [As though its two breasts were two small round boxes]: but [the reading commonly known is كَأَنْ ثَدْيَاهُ 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 S;) كَأَنْ here meaning كَأَنَّهُ; 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 K says in the B that you say, عَلِمْتُ أَنْ زيْدًا لَمُنْطَلِقٌ [I knew that Zeyd was indeed going away], with ل when it is made to govern; and عَلِمْتُ أَنْ زَيْدٌ مُنْطَلِقٌ [I knew that (the case was this:) Zeyd was going away], without ل when it is made to have no government. (TA. [But in the latter ex. it governs the subject, which is understood, as in other exs. before given.]) [See an ex. in a verse ending with the phrase وَكَأَنْ قَدِ cited voce قَد, where كَأَنْ is for كَأَنَّهُ, meaning كَأَنَّ الشّأنَ, and a verb is understood after قد. and see also أَنَّ, below.]b2: Thirdly, it is an explicative, (Mughnee, K,) meaning أَيْ (S, M, and so in some copies of the K,) or [rather] used in the manner of أَيْ; (Mughnee, and so in some copies of the K;) [meaning قَائِلًا, or قَائِلِينَ; or يَقُولُ, or يَقُولُونَ; or some other form of the verb قَالَ; i. e. Saying ; &c.;] as in the saying [in the Kur xxiii. 27], فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْقُلْكَ [And we revealed, or spake by revelation, unto him, saying, Make thou the ark]; (Mughnee, K) and [in the Kur vii. 41,]وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ [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 مَصْدَرِيَّة, by supposing the preposition [بِ] 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 أَنَّ because it is put before a nominal proposition; (Mughnee;) and [in the Kur xxxviii. 5,] وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا (S, M, Mughnee) i. e. [and the chief persons of them] broke forth, or launched forth, with their tongues, or in speech, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee.) For this usage of أَنْ 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, ذَكَرْتُ عَسْجَدًا أَنْ ذَهَبًا, but you must say أَىٌ in this case, or must omit the explicative : thirdly, that the preceding proposition convey the meaning of القَوْلُ, as in the exs. above; in the last of which, انطلق 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 القَوْلُ; so that one may not say, قُلْتُ لَهُ أَنِ افْعَلْ; 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 [v, 117], مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِى بِهِ أَنِ اعْبُدُوا اللّٰهَ which may mean, as Z says, I have not commanded them [aught save that which Thou commandedst me, saying, Worship ye God]; (Mughnee;) in which instance Fr says that it is an explicative : (T :) fifthly, that there be not a preposition immediately before it; for if you say, كَتَبْتُ إِلَيْهِ بِأَنِ افْعَلْ كَذَا, it is what is termed مَصْدَرِيَّة [as we have before shown]. (Mughnee.) When it may be regarded as an explicative and is followed by an aor. with لا as in أَشَرْتُ إِلَيْهِ أَنْ لَا تَفْعَل كَذَا, it may be marfooa, [namely, the aor. ,] on the supposition that لا is a negative ; or mejzoom, on the supposition that it is a prohibitive; and in both cases ان 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 mansoob, on the supposition that لا is a negative and that ان is what is termed مَصْدَرِيَّة: but if لا is wanting, it may not be mejzoom, but may be marfooa [if we use ان as an explicative] or mansoob [if ان be what is termed مَصْدَرِيَّة]. (Mughnee.)b3: Fourthly, it is redundant, as a corroborative, (Mughnee, K,) 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 لَمَّا denoting time; [and this is mentioned in the M ; ] as in the saying [in the Kur xxix. 32], وَلمَّا أَنْ جَآءَ تْ رُسُلُنَا لُوطًا [And when our apostles came to Lot]: (Mughnee:) [or,] accord. to J, (TA,) it is sometimes a connective to لَمَّا; as in the saying in the Kur [xii. 96], فَلَمَّا أَنْ جَآءَ الْبَشِيرُ [And when that (like as we say, " now that,") the announcer of good tidings came] : and sometimes it is redundant ; as in the saying in the Kur [viii. 34], وَمَا لَهُمْ أَنْ لَا يُعَذِبَهُمُ اللّٰهُ [as though it might be rendered But what reason have they, God should not punish them?] : (S, TA:) but IB says that the connective is redundant ; and [that ان 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 mansoob. (TA. [The author of the Mughnee, like IB, disallows that ان is redundant in a case of this kind, which Kh asserts it to be ; and says that فِى is under-stood before it.]) The second case is when it occurs between لَوٌ and a verb signifying swearing, the latter being expressed; as in this verse: فَأُقْسِمُ أَنْ لَوِ الْتَقَيْنَا وَأَنْتُمُ لَكَانَ لَنَا يَوْمٌ مِنَ الشَّرِّ مُظْلِمُ

[And I swear, had we and you met, there had been to us a dark day of evil]: and when that verb is omitted; as in the following ex.: أَمَا وَاللّٰهِ أَنْ لَوْ كُنْتَ حُرِّا وَمَا بِالْحُِرِأَنْتَ وَلَا العَتِيقِ [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-'Os-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. (Mughnee.) The third case, which is extr., is when it occurs between the ك [of comparison] and the noun governed by it in the genitive case; as in the saying, وَيَوْمًا تُوَافِينَا بِوَجْهٍ مُقَسَّمٍ

كَأَنٌ ظَبْيَةٍ تَعْطُو إِلَى وَارِقِ السَّلَمْ [And on a day thou comest to us with a beautiful face, like a doe-gazelle raising her head towards the goodly green-leaved tree of the selem kind], accord. to the reading of him who makes طبيةْ 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., أَنْ is a contraction of أَنَّ; in the former case, ظبية being its subject, and its predicate being suppressed; and in the latter case, the meaning being كَأَنَّهَا ظَبْيَةٌ, so that the subject of ان is suppressed]. (Mughnee.) The fourth case is when it occurs after إِذَا; as in the following ex.: فَأُمْهلُهُ حَتَّى إذَا أَنْ كَأَنَّهُ مُعَاطِى يَدٍ فِي لُجَّةِ المَآءِ 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.) b4: [Fifthly,] among other meanings which have been assigned to it, (Mughnee,) it has a conditional meaning, like إِنٌ: (Mughnee, K:) so the Koofees hold; and it seems to be most probably correct, for several reasons: first, because both these forms occur, accord. to different readings, in several instances, in one passage of the Kur; as in [ii. 282,] أَنْ تَضِلٌّ

إِحْدَاهُمَا [If one of them twain (namely, women,) err]; &c.: secondly, because [the prefix] فَ often occurs after it; as in a verse commencing with أَبَا خُرَاشَةَ [as cited voce أَمَّا, accord. to some who hold that أمَّا in that verse is a compound of the conditional أَنْ and the redundant مَا; and as in the Kur ii. 282, where the words quoted above are immediately followed by فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى]: thirdly, because it is conjoined with إِنٌ [which forms a part of the compound إِكَّا] in this ex.: إِمَّا أَقَمْتَ وَأَمَّا أَنْتَ مُرْتَحِلًا فَاللّٰهُ يَكْلَأُ مَا تَأْتِى وَمَا تَذَرُ [If thou remain, and if thou be going away (أَمَّا meaning أَنْ كُنْتَ, as syn. with إِنْ كُنْتَ), may God guard thee (يَكْلَأُ being marfooa because of the ف) as long as thou doest and as long as thou leavest undone]: thus related, with kesr to the former ان [in إِنَّا] and with fet-h to the latter [in أَمَّا]. (Mughnee.) b5: [Sixthly,] it is a negative, like إِنْ: (Mughnee, K:) so, as some say, in [the Kur iii. 66,] أَنع يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ [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 meaning is, [taken with what precedes it,] And believe not ye that (بِأَنْ) 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 direction is the direction of God,” is parenthetic. (Mughnee.) b6: [Seventhly,] it is syn. with إِذْ, (Az, T, Mughnee, K, [in Freytag's Lex., from the K, إِذْ قِيلَ, but قيل in the K relates to what there follows,]) as some say, in [the Kur l. 2,] بَلْ عَجِبُوا أَنٌ جَآءَهُمْ مُنْذِرٌمِنْهُمْ [Verily they wonder because a warner from among themselves hath come unto them]; (Mughnee, K;) and in other instances; but correctly, in all these instances, ان is what is termed مَصْدَرِيَّة, and لِ denoting cause is understood before it. (Mughnee.) [See also أَمَّا and إِمَّا.] b7: [Eighthly,] it is syn. with لِئَلّا, accord. to some, in [the Kur iv. last verse,] يُبَيِّنُ اللّٰهُأَنْ تَضِلُّوا [God explaineth to you (the ordinances of your religion, Jel), lest ye should err, or in order that ye may not err]; (Mughnee, K;) and in the saying, نَزَلْتُمْ مَنْزِلَ الأَضْيَافِ مِنَّا فَعَجَّلْنَا القِرَى أَنْ تَشْتِمُونَا [Ye became, or have become, in the condition of our guests; so we 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], ان is what is termed مَصْدَرِيَّة, and the original wording is كَرَاهَةَ أَنْ تَضِلُّوا [from a motive of dislike that ye should err], (Mughnee, K,) and مَخَافَةَ أَنْ تَشْتِمُونَا [from a motive of fear that ye should revile us]: so say the Basrees: some say, extravagantly, that ل is meant to be understood before it, and الَّذِى after it. (Mughnee.) b8: [Ninthly,] it occurs in the sense of الَّذِى; as in the saying, زَيْدٌ أَعْقَلُ مِنٌ أَنْ يَكْذِب [Zeyd is more reasonable 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 مِنْ]. (Kull p. 78.) b9: By a peculiarity of pronunciation termed عَنْعَتَةٌ, the tribe of Temeem say عَنْ instead of أَنٌ. (M.) إِنٌ is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) 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 aor. ;] as in the saying, [إِنْ تَفْعَلٌ أفْعَلٌ If thou do such a thing, I will do it; and] إِنْ تَأْتِنِى آتِكَ [If thou come to me, I will come to thee]; and إِنٌ جِئْتَنِى أَكْرَمْــتُكَ [If thou come to me, I will treat thee with honour]; (S;) and إِنْ فَعَلْتَ فَعَلْتُ [If thou do, I will do] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, هِنْ فَعَلْتَ فَعَلْتُ; (M;) and إِنْ دَخَلْت الدَّارَ أَوٌ [If thou stand, I will stand]; and إِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ [If thou enter the house, or if thou enter not the house, thou shalt be divorced]; (Msb;) and [in the Kur viii. 39,] إِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ [If they desist, what hath already past shall be forgiven them]; and [in verse 19 of the same ch.,] وَإِنْ تَعُودُوا نَعُدْ [But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and إِذا, see the latter.] When either it or إِذَا is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ استَجَارَكَ; the complete phrase being وَإِنِ اسْتَجَارَكَ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ [And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative لَا, and the ignorant may imagine it to be the exceptive إِلَّا; as in [the saying in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ اللّٰهُ [If ye will not aid him, certainly God did aid him]; and [in the next preceding verse,] إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ [If ye will not go forth to war, 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 بِهِ [If he be in the house, I will inform thee thereof]. (Msb.) 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 say, إِنٌ كُنْتَ ابُنِى 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. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with لَو; as in the saying, صَلِّ وَإِنٌ عَجَزْتَ عَنِ القِيَام [Pray thou though thou be unable to stand;] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, أَكْرِمٌ زِيْدًا وَإِنْ قَعَدَ i. e. [Treat thou Zeyd with honour] though he be sitting; or, whether he sit or not. (Msb.) [إِمَّا as a compound of the conditional إِنٌ and the redundant مَا, see in an art. of which اما is the heading.] b2: [Secondly,] it is a negative, (S, Mughnee, K,) syn. with مَا; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], إِنِ الْكَافِرُونَ

إِلَّا فِى غُرُورٍ [The unbelievers are not in aught save in a deception]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] إِنْ أَرَدْنَا إِلَّا الْحُسْنَى [We desired not, or meant not, aught save that which is best]. (Mughnee, K.) The assertion of some, that the negative إِنٌ does not occur except where it is followed by إِلَّا, as in the instances cited above, or by لَمَّا, with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ, i. e., مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا [meaning, accord. to the Jel., Ye have no proof of this that ye say], and إِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ [I know not whether that with which ye are threatened be nigh]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ [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 negative, and is [part of] the complement of the oath which is denoted by the ل prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) 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 لَيْسَ; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] إِنِ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللّٰهِ عِبَادًا أَمْثَالَكُمٌ [Those whom ye invoke beside God, or others than God, are not men like you]: also, the people of El-'Áliyeh have been heard to say, إِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ إِلَّا بِالعَافِيَةِ [Any one is not better than any other one, except by means of health, or soundness]; and إِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ [That is not profitable to thee nor injurious to thee]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, قَائمٌ ↓ إِنَّ may be explained as originally إِنٌ أَنَا قَائِمٌ [I am not standing]; the أ of أَنَا being elided for no reason in itself, and the ن of إِنٌ being incorporated into the ن of أَنَا, and the ا of this latter being elided in its conjunction with the following word; but إِنَّ قَائِمًا has also been heard. (Mughnee.) Sometimes it occurs [as a negative] in the complement of an oath: you say, وَاللّٰهِ إِنٌ فَعَلْتُ, meaning مَا فَعَلْتُ [By God, I did not]. (S.) b3: [Thirdly,] it is a contraction of إِنَّ, and is put before a nominal and before a verbal proposition. (Mughnee, K.) In the former case, it is made to govern and is made to have no government: (S, * 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 contracted form of إِنَّ 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,] إِنْ كُلَّا لَمَا لَيُوَفِّيَنَّهُمٌ رَبُّكَ أَعْمَالَهُمٌ [Verily all of them, thy Lord will indeed fully render them the recompense 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 apparent; and he adds that in the instance cited above, they make كُلّا to be governed in the accus. case by ليوفّينّهم; as though the phrase were لَيُوَفِّيَنَّهُمْ كُلَّا; and that كُلُّ would be proper; for you say, إِنْ زَيْدٌ لَقَائِمٌ [Verily Zeyd is standing]: (T:) the ex. given by Sb is, إِنْ عَمْرًا لَمُنطَلِقٌ [Verily 'Amr is going away]. (Mughnee.) But it is [most] frequently made to have no government; as in the saying [in the Kur xliii. 34 accord. to one reading], وَإِنْ كُلُّ ذٰلِكَ لَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا [And verily all that is the furniture of the present life]; and, accord. to the reading of Hafs, [and of 'Ásim and Kh, in the Kur xx. 66, respecting which see إِنَّ,] إِنْ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters]; &c. (Mughnee.) When it is put before a verbal proposition, it is necessarily made to have no government: (Mughnee, K:) and in most cases the verb is a preterite and of the kind called نَاسِخ [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], وَإِنْ كَانَتٌ لَكَبِيرَةً [And verily it was a great matter]; and [in the Kur xvii. 75,] وَإِنْ كَادُوا لَيَفْتِنُونَكَ [And verily they were near to seducing thee]; (Mughnee;) in which last ex. Az says, it means لَقَدْ, 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 [in the Kur xxvi. 186], وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبينَ [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 frequently than this it is a preterite of a verb not of the kind termed نَسخ; as in the saying [of a poet], شَلَّتٌ يَمِينُكَ إِنٌ قَتَلْتَ لَمُسْلِمًا [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 قِامَ لَأَنَا [Verily I stood], and إِنٌ قَعَدَ لأَنْتَ [Verily thou sattest]: and less frequently than this it is an aor. of a verb not of the kind termed ناسخ; as in the saying, إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنٌ يَشِينُكَ لَهِيَهٌ [Verily thy soul is that which beautifies 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 إِنٌ with لَ after it, decide that it is originally إِنَّ; (Mughnee, K;) as in the exs. above: but respecting this ل there is a difference of opinion: see this letter. (Mughnee.) J says, (TA,) إِنٌ is sometimes a contraction of إِنَّ, and this must have ل 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 لَمَا instead of لَمَّا], إِنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ [Verily every soul hath over it a guardian]; and in the saying, إِنٌ زَيدٌ لَأَخُوكَ [Verily Zeyd is thy brother]; in order that it may not be confounded with إِنٌ which is syn. with the negative مَا: (S, TA:) but IB says, ل is here introduced to distinguish between negation and affirmation, and this إِنْ has neither subject nor predicate; so J's saying that the ل is put before its predicate is without meaning: and this ل is sometimes introduced with the objective complement of a verb; as in إِنْ ضَرَبْتُ لَزَيْدًا [Verily I struck, or beat, Zeyd]; and with the agent; as in إِنْ قَامَ لَزَيْدٌ [Verily Zeyd stood]. (TA.) When the contracted إِنْ governs, this ل is not necessary; so you may say, إِنْ زَيْدًا قَائِمٌ [Verily Zeyd is standing]; because in this case it cannot be confounded with the negative; for the negative does not render the subject mansoob and the predicate marfooa: and when it does not govern, if the meaning is apparent, the ل is not needed; as in وَنَحْنُ أُبَاةُ الضَّيْمِ مِنْ آلِ مَالِكٍ

وَإِنْ مَالِكٌ كَانَتْ كِرَامَ المَعَادِنِ [And we are persons who refuse to submit to injury, of the family of Málik: and verily the family of Málik are generous in respect of their origins]; كَانَتْ being here for لَكَانَتٌ. (I 'Ak p. 99.) b4: [Fourthly,] it is redundant, (S, Mughnee, K,) occurring with مَا; as in the saying, مَا إِنْ يَقُومُ زَيْدٌ [Zeyd does not stand]; (S;) and in the saying [of a poet], كَا إِنْ أَتَيْتَ بِشْىءٍ أَنْتَ تَكْرَهُهُ [Thou didst not a thing which thou dislikest]. (Mughnee, K: in the CK اَتْتُ.) It is mostly thus used after the negative ما, when put before a verbal proposition; as above; or before a nominal proposition; as in the saying, مَنَايَانَا وَدَوْلَةُ آخَرِينَا وَمَا إِنْ طِبُّنَا جبُنٌ ولٰكِنٌ [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 government of ما, as in this verse: but in the saying, بَنِى غُدَانَةَ مَا إِنْ أَنْتُمُ ذَهَبًا وَلَا صَرِيفًا وَلٰكِنٌ أَنْتُمُ الخَزَفُ [Sons of Ghudáneh, ye are not indeed gold, nor silver, or pure silver, but ye are pottery], accord. to him who relates it thus, saying ذهبًا and صريفًا, in the accus. case, it is explained as a negative, corroborative of ما: (Mughnee:) and accord. to J, (TA,) the negatives مَا and إِنٌ are sometimes thus combined for corroboration; as in the saying of the rájiz, (El-Aghlab El-'Ijlee, TA,) أَكْثَرَ مِنْهُ قِرَةً وَقَارَا مَا إِنٌ رَأَيْنَا مَلِكَّا أَغَارَا [We have not indeed seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels, than he]; (S, TA;) but IB says that ان is here redundant, not a negative. (TA.) Sometimes it is redundant after the conjunct noun مَا; as in the saying, يُرَجِىّ المَرْإُ مَا إِنٌ 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 مَا termed مَصْدَرِيَّة, (Mughnee,) [i. e.,] after the adverbial مَا [which is of the kind termed مصدريّة]; (TA;) as in the saying (of Maaloot El-Kurey'ee, cited by Sb, TA), وَرَجِّ الفَتَى لِلْخَيْرِ مَا إِنْ رَأَيْتَهُ عَلَي السِّنِّ خَيْرًا لَايَزَالُ يَزِيدُ [And hope thou that the youth is destined for good as long as thou hast seen him not ceasing to increase in good with age]. (Mughnee.) and after the inceptive أَلَا; as in the saying, أَلَا إِنْ سَرَى لَيْلِى فبِتُّ كَئِيبَا

أُحَاذِرُ أَنْ تَنْأَى النَّوَى بِغَضُوبَا [Now he journeyed on, or during, that my night, and I passed the night in an evil state, broken 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, أَأَنَا إِنِيهٌ [What, I, indeed?] disapproving that he should think otherwise than that. (Mughnee. [See also art. انى.]) b5: [Fifthly,] it is syn. with قَدْ: so it is said to be in the saying [in the Kur lxxxvii. 9], إِنْ نَفَعَتِ الذِّكْرَى

[Admonition hath profited], (T, Mughnee, K,) by IAar (T) and by Ktr: (Mughnee:) and Abu-l-' Abbás relates that the Arabs say, إِنٌ نَفَعَتِ الذِّكْرَى

meaning قَدْ قَامَ زَيْدٌ [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 they meant قَدْ قَامَ زَيْدٌ, and not مَا قَامَ زَيْدٌ. (T.) [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.] b6: [Sixthly,] it is asserted also by the Koofees, that it is syn. with إِذْ, in the following exs.: in the Kur [v. 62], وَاتَّقُوا اللّٰهَ إِنٌ كُنْتُمْ مُؤْمِنِينَ [And fear ye God, because ye are believers: 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,] لَتَدْ خُلُنَّ المَسْجِدَ الْحَرَامَ إِنْ شَآءَ آمِنِينَ [Ye 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 إِنٌ أُدْنَا قُتَيْبَةَ حُزَّتَا جِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ ابْنِ حَازِمِ [Art thou angry because the ears of Kuteybeh have been cut, openly, or publicly, and wast not angry for the slaughter of Ibn-Házim?]: (Mughnee:) but in all these instances [it is sufficiently obvious that] ان may be otherwise explained. (Mughnee, K.) b7: [Seventhly,] it is sometimes syn. with إِذَا; as in the Kur [ix. 23], لَا تَتَّخِذُوا

آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ اسْتَحَبُّوا الْكُفْرَعَلَى

الْإِيمَانِ [Take not ye your fathers and your brethren as friends when they love unbelief above belief]; and in the same [xxxiii. 49], وَامْرَأَةً مُؤْمِنَةً

إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِىّ [And a believing woman when she giveth herself to the Prophet]: so says Az. (T.) b8: [Eighthly,] it is used for إِمَّا, (Mughnee and K, voce إِمَّا,) distinct from إِمَّا which is a compound of the conditional إِنٌ and the redundant مَا. (Mughnee ibid.) [See an ex. in a verse cited voce إِمَّا in the present work, commencing with the words سَقَتْهُ الرَّوَاعِدُ.]

أَنَ: see أَنْ, in four places.

أَنَّ is one of the particles which annul the quality of the inchoative; and is originally إِنَّ; therefore Sb has not mentioned it among those particles [as distinct from إِنَّ, from which, however, 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, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [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 بَلَغَنِي أَنَّكَ تَنْطَلِقُ [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away], or أَنَّكَ مُنْطَلِقٌ [that thou art going away], is بَلَغَنِي الاِنْطِلَاقُ [or rather انْطِلَاقُكَ thy going away has come to my knowledge, &c.]; and hence, the implied meaning of بَلَغَنِى أَنَّكَ فِي الدَّارِ [It has come to my knowledge, &c., that thou art in the house] is بَلَغَنِى اسْتِقْرَارُكَ فِي الدَّارِ [thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from اِستَقَرَّ or مُسْتَقِرٌّ: and if the predicate is underived, the implied meaning is explained by the word كَوْنِ; so that the implied meaning of بَلَغَنِى أَنَّ هٰذا زَيْدٌ [It has come to my knowledge, &c., that this is Zeyd] is بَلَغَنِى

كَوْنُهُ زَيْدًا [his being Zeyd has come to my knowledge, &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, هٰذَا زَيْدٌ and, if you will, هٰذَا كَائِنٌ زَيْدًا; both signifying the same. (Mughnee.) There are cases in which either أَنَّ or إِنَّ may be used: [see the latter, in twelve places:] 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 قَائِمٌ [It pleases me that thou art standing], i. e. قِيَامُكَ [thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in عَرَفْتُ أَتَّكَ قَائِمٌ [I knew that thou wast standing], i. e. قِيَامَكَ [thy standing]: or in the place of a noun governed in the gen. case by a particle; as in عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ [I wondered that thou wast standing], i. e. مِنْ قِيَامكَ [at, or by reason of, thy standing]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in لَا شَكَّ أَنَّهُ كَذَا, for لَا شَكَّ فِى أَنَّهُ كَذَا There is no doubt that it is thus, i. e. لَا شّكَّ فِى كَوْنِهِ كَذَا There is no doubt of its being thus:] and أَنَّ must be used after لَوْ; as in لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ [If that thou wert standing, I had stood, or would have stood, i. e. لَوْ ثَبَتَ قِيَامُكَ, or لَوْ قِيَامُكَ ثَابِتٌ, accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its أ is changed into ع; so that you say, عَلِمْتُ عَنَّكَ مُنْطَلِقٌ [meaning I knew that thou wast going away]. (M.) b2: With ك prefixed 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. case: (TA:) you say, كَأَنَّ زَيْدًا عَمْرٌو [It is as though Zeyd were 'Amr], meaning that Zeyd is like 'Amr; as though you said, إِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو [verily, Zeyd is like 'Amr]: [it is to be accounted for by an ellipsis: or] the ك is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of إِنَّ necessarily becomes changed to a fet-hah, because إِنَّ cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, كَأَنَّ denotes denial; as in the saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [As though thou wert our commander so that thou shouldst command us], meaning thou art not our commander [that thou shouldst command us]. (TA.) It also denotes wishing; as in the saying, كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ, meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], كَأَنِّى بِكَ meaning كَأَنِّى أَبْصُرُ بِكَ [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also بِ; near the end of the paragraph:]) [thus,] كَأَنَّ also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, كَأَنَّ اللّٰهَ يَفْعَلُ مَا يَشَآءُ [I know, or rather it appears, as though seen, that God does what He wills]; and [the latter as when you say,] كَأَنَّكَ خَارِجٌ [I think, or rather it seems, that Thou art going forth]. (TA.) b3: [When it has The affixed pronoun of the first person, sing. Or Pl., you say, أَنِّى and أَنَّنِى, and أَنَّا and أَنَّنَا: and When it has also the ك of comparison prefixed to It,] you say, كَأَنِّى and كَأَنَّنِى, [and كَأَنَّا and كَأَنَّنَا,] like as you say, لٰكِنِّى and لٰكِنَّنِى [&c.]. (S.) b4: As أَنَّ is a derivative from إِنَّ, it is correctly asserted by Z that أَنَّمَا imports restriction, like ↓ إِنَّمَا; both of which occur in the saying in the Kur [xxi. 108], يُوحَى إِلَىَّ أَنَّمَا ↓ قُلْ إِنَّمَا

إِلٰهُكُمْ إِلٰهً وَاحِدٌ [Say thou, It is only revealed to 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, K:) i. e. the former is for the restricting of the revelation 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. (Mughnee.) [أَنَّمَا, however, does not always import restriction; nor does always even ↓ إِنَّمَا: in each of these, ما is what is termed كَافَّةٌ; i. e., it restricts the particle to which it is affixed from exercising any government; and sometimes has no effect upon the signification of that particle: (see art. مَا; and see إِنَّمَا, below, voce إِنَّ:) thus, for instance, in the Kur viii. 28, وَاعْلَمُوا أَنَّمَا

أَمْوَالُكُمْ فِتْنَةً means And know ye that your possessions and your children are a trial; not that they are only a trial. When it has the ك of comparison prefixed to it, it is sometimes contracted; as in the following ex.:] a poet says, كَأَمَّا يَخْتَطِينَ عَشلَى قَتَادٍ

وَيَسْتَضْحِكْنَ عَنْ حَبِّ 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: كَأَمَّا being for كَأَنَّمَا. (IAar.) b5: أَنَّ is someTimes contracted into أَنْ; (S, Mughnee;) and in This case, it governs in the manner already exPlained, voce أَنْ. (Mughnee.) b6: It is also syn. with لَعَلَّ; (Sb, S, M, Mughnee, K;) as in the saying, اِيتِ السُّوقَ أَنَّكَ تَشْتَرِى لَنَا شَيْئًا [Come thou to the market; may-be thou wilt buy for us something; اِيتِ being originally اِئْتِ]; i. e. لَعَلَّكَ: (Sb, M, Mughnee, K: *) and, accord. to some, (M, Mughnee, K,) so in the Kur [vi. 109], where it is said, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَآءَتْ لَا يُؤْمِنُونَ [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:) Maybe, when it cometh, they will not believe]: (S, M, Mughnee, K:) thus accord. to this reading: (Mughnee, K:) and Ubeí here reads لَعَلَّهَا. (S.) أَنَّ and لَأَنَّ and لَوْ أَنَّ are all syn. with عَلَّ and لَعَلَّ; and أَنِّى and أَنَّنِى, and لَأَنِّى and لأَنَّنِى, and لُوْ أَنِّى and لَوْ أَنِّنِى, with عَلِّى and لَعَلِّى. (K voce لَعَلَّ.) b7: It is also syn. with أَجَلْ [Yes, or yea; or it is as thou sayest]. (M, TA.) [See also إِنَّ as exemplified by a verse commencing with وَيَقُلْنَ and by a saying of Ibn-Ez-Zubeyr.]

إِنَّ is one of the particles which annul the quality of the inchoative, like أَنَّ, of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek ὃτι, 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 predicate, or upon the copula;] as in the saying, إِنَّ زَيْدًا قَائِمٌ [Verily, or certainly, Zeyd is standing; 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 اشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌ خُطَاكَ خِفَافًا 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 اشْتَدَّ, we find اسْوَدَّ, 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, انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا [Verily the bottom of 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 شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being, تَلْقَاهُمْ أُسْدًا [thou wilt find them lions]; and the trad. by the supposition that قَعْرَ is an inf. n., and سَبْعِينَ is an adverbial noun, so that the meaning is, the reaching 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 ضَمِيرُ شَأْنٍ, suppressed; as in the saying of Mohammad, إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ [Verily, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images], originally إِنَّهُ, i. e. إِنَّ الشَّأْنَ; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], إِنَّ هٰذَانِ لَسَاحِرَانِ, [accord. to some,] as will be seen in what follows. (TA.) b2: Of the two particles إِنَّ and ↓ أَنَّ, 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 syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in إِنَّ زَيْدًا قَائِمٌ [Verily Zeyd is standing]. (I' Ak, K.) It is used after أَلَا, (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in أَلَا إِنَّ زَيْدًا قَائِمٌ [Now surely Zeyd is standing]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in جَآءَ الَّذِى إِنَّهُ قَائِمٌ [He who is standing came]; (I' Ak;) and in the Kur [xxviii. 76], وَآتَيْنَاهُ مِنَ الْكُنُورِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِالْعُصْبَةِ أُولِى

القُوَّةِ [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 لَ, (I' Ak,) or whether its subject or its predicate has لَ or has it not; (K;) as in وَاللّٰهِ إِنَّ زَيْدًا لَقَائِمٌ [By Allah, verily Zeyd is standing], (I' Ak,) and إِنَّهُ قَائِمٌ: or, as some say, when you do not employ the ل, the particle is with fet-h; as in قَائِمٌ ↓ وَاللّٰهِ أَنَّكَ [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 قَوْلٌ 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], وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ [And their saying, Verily we have slain the Messiah]; (Fr, T;) and قُلْتُ

إِنَّ زَيْدًا قَائِمٌ [I said, Verily Zeyd is standing]; (I' Ak;) and [in the Kur v. 115,] قَالَ اللّٰهُ إِنّى

مُنّزِّلُهَا عَلَيْكُمْ [God said, Verily I will cause it to 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 ↓ أَنَّ; as in the saying, قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا

أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ [I have said to thee a good saying; that thy father is noble and that thou art intelligent]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ [Dost thou say that Zeyd is standing?], meaning أَتَظُنُّ [Dost thou think?]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the و denotative of state; (K;) as in زُرْتُهُ وَإِنِّى

ذُوأَمَلٍ [I visited him, I verily having hope, or expectation]; (I' Ak;) and in جَآءَ زِيْدٌ وَ إِنَّ يَدَهُ عَلَى رَأْسِهِ [Zeyd came, he verily having his hand upon his head]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in زَيْدٌ إِنَّهُ قَائِمٌ [Zeyd, verily he is standing], (I' Ak,) or ذَاهِبٌ [going away]; contr. to the assertion of Fr. (K.) And when it occurs before the ل which suspends the grammatical government of a verb of the mind, preceding it, with respect to its objective complements; (I' Ak, K; *) as in عَلِمْتُ إِنَّ زَيْدًا لَقَائِمٌ [I knew Zeyd verily was standing]; (I' Ak;) and in [the Kur lxiii. 1,] وَاللّٰهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ [And God knoweth thou verily art his apostle]: (K:) but if the ل is not in its predicate, you say, ↓ أَنَّ; as in عَلِمْتُ أَنَّ زَيْدًا قَائِمٌ [I knew that Zeyd was standing]. (I' Ak.) And in the like of the saying in the Kur [ii. 171], وَإِنَّ الَّذِينَ اخْتَلَفُوا فِى الْكِتَابِ لَفِى شَقَاقٍ

بَعِيدٍ [And verily they who differ among themselves respecting the book are in an opposition remote from the truth]; because of the ل [of inception] which occurs after it, in لَفِى: (Ks, A 'Obeyd:) the ل of inception which occurs before the predicate of إِنَّ should properly commence the sentence; so that إِنَّ زَيْدًا لَقَائِمٌ [Verily Zeyd is standing] should properly be لَإِنَّ زَيْدًا قَائِمٌ; but as the ل is a corroborative and إِنَّ is a corroborative, they dislike putting two particles of the same meaning together, and therefore they put the ل later, transferring it to the predicate: Mbr allows its being put before the predicate of ↓ أَنَّ; and thus it occurs in an unusual reading of the saying [in the Kur xxv. 22], إِلَّا أَنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ [But they ate food]; but this is explained by the supposition that the ل is here redundant: (I' Ak p. 95:) this is the reading of Sa'eed Ibn-Jubeyr: others read, إِلَّا إِنَّهُمْ لَيَأْكُلُنَ الطَّعَامَ [but verily they ate food]: and إِنَّ [as well as ↓ أَنَّ] is used after the exceptive إِلَّا when it is not followed by the ل [of inception]. (TA.) Also, When it occurs after حَيْثُ; as in اِجْلِسْ حَيْثُ إِنَّ زَيْدًا جَالِسٌ [Sit thou where Zeyd is sitting]. (I' Ak p. 92, and k) And after حَتَّى; as in مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ [Zeyd has fallen sick, so that verily they have no hope for him: whereas after a particle governing the gen. case, [i. e. a preposition,] you say, ↓ أَنَّ. (IHsh in De Sacy's Anthol. Gr. Ar. P. 76.) b3: Either of these two forms may be used after إِذَا denoting a thing's happening suddenly, or unexpectedly; as in خَرَجْتُ فَإِذَا إِنَّ زَيْدًاقَائِمٌ [I went forth, and lo, verily Zeyd was standing], and زَيْدًا قَائِمٌ ↓ فَإِذَا أَنَّ [and lo, or at that present time, Zeyd's standing]; in which latter case, أَنَّ with its complement is [properly] an inchoative, and its enunciative is إِذَا; 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 is, [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 without ل: (I' Ak:) [see exs. given above:] or, as some say, only ↓ أَنَّ is used in this case. (TA.) Also, when occurring after فَ denoting the complement of a condition; as in مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمٌ [He who cometh to me, verily he shall be treated with honour], and مُكْرَمٌ ↓ أَنَّهُ; in which latter case, أَنَّ 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 the sayer being one; as in خَيْرُ القَوْلِ إِنّى أَحْمَدُ [The best saying is, Verily I praise God], and أَحْمَدُ ↓ أَنِّى; in which latter case, أَنَّ with its complement is an enunciative of خَيْرُ; the implied meaning being, the best saying is the praising of God [or my praising of God]. (I' Ak ubi suprà.) You also say, لَبَّيْكَ إِنَّ الحَمْدَلَكَ [At thy service !

Verily praise belongeth to Thee! O God]; commencing [with إِنَّ] a new proposition: and sometimes one says, ↓ أَنَّ; meaning بِأَنَّ الحَمْدَ لَكَ [because praise belongeth to Thee]. (Msb.) b4: The cases in which إِن may not be used in the place of أَنَّ have been mentioned above, voce أَنَّ. b5: [When it has the affixed pronoun of the first person, sing. or pl.,] you say, إِنِّى and إِنَّنِى, (S,) and إِنَّا and إِنَّنَا, (TA,) like as you say لٰكِنِّى and لٰكِنِّنِى [&c.]. (S.) إِنَّ as a contraction of إِنَّ أَنَا has been mentioned above, as occurring in the phrase إِنَّ قَائِمٌ, voce إِنْ, q. v. b6: Accord. to the grammarians, (T,) إِنَّمَا is a compound of إِنَّ and مَا, (T, S,) which latter prevents the former's having any government: (T:) it imports restriction; like أَنَّمَا, which see above, voce أَنَّ, in three places: (Mughnee, K:) [i. e.] it imports the restriction of that which it precedes to that which follows it; as in إِنَّمَا زَيْدٌ مُنْطَلِقٌ [Zeyd is only going away], and إِنَّمَا يَنْطَلِقُ زَيْدٌ [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: (S:) it affirms a thing in relation to that which is mentioned after it, and denies it in relation to other things; (T, S;) as in the saying in the Kur [ix. 60], إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَآءِ [The contributions levied for pious uses are only, or but, for the poor]: (S:) but El-Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative إِنَّ and the redundant مَا 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., إِنَّمَا الِّرِبَا فِى

النَّسِيْئَةِ [which must mean, Verily usury is in the delay of payment], for usury is in other things beside that here mentioned, as رِبَا الفضْلِ [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 S: 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-Ámidee 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 according as this or that suits the place. (Msb.) إِنَّمَا is to be distinguished from إِنَّ with the conjunct [noun] مَا, which does not restrain it from governing [though its government with this is not apparent, and which is written separately]; as in إِنَّ مَا عِنْكَ حَسَنٌ meaning Verily what is with thee is good, and in إِنَّ مَا فَعَلْتَ حَسَنٌ meaning Verily thy deed is good. (I' Ak pp. 97 and 98.) b7: إِنَّ is sometimes contracted into إِنٌ; (S, Mughnee, K;) and in this case, it is made to govern and is made to have no government: (S:) it is seldom made to govern in this case; often made to have no government: the Koofees say that it is not contracted; (Mughnee, K;) and that when one says, إِنْ زَيْدٌ لَمُنْطَلِقٌ [the meaning is virtually Verily Zeyd is going away, but] إِنٌ is a negative and the ل is syn. with إِلّا; but this assertion is refuted by the fact that some make it to govern when contracted, as in exs. cited above, voce إِنْ, q. v. (Mughnee.) b8: It is also syn. with نَعَمٌ [Even so; yes; yea]; (Mughnee, K;) contr. to the opinion of AO. (Mughnee.) [See also أَنَّ, last sentence.] Those who affirm it to have this meaning cite as an ex. the following verse (Mughnee, K *) of 'Obeyd-Allah Ibn-Keys-er-Rukeiyát: (S, * TA:) كَ وَقَدْ كَبِرْتَ فَقُلْتُ إِنَّهْ وَيَقُلْنَ شَيْبٌ قَدْ عَلَا [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]: (Mughnee, K:) but this has been rebutted by the saying, We do not concede that the ه is here added to denote the pause, but assert that it is a pronoun, governed by إِنَّ in the accus. case, and the predicate is suppressed; the meaning being, إِنَّهُ كَذٰلِكَ [Verily it, i. e. the case, is thus]. (Mughnee.) [J says,] The meaning is, إنَّهُ قَدْ كَانَ كَمَا تَقُلْنَ [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 نَعَمْ, he only means thereby that it may be so rendered, not that it is originally applied to that signification: he says that the ه is here added to denote the pause. (S.) There is, however, a good ex. of إِنَّ in the sense of نَعَمْ in the saying of Ibn-Ez-Zubeyr, to him who said to him, “May God curse a she camel which carried me to thee,”

إِنَّ وَرَاكِبَهَا, 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, إِنَّ هٰذانِ لَسَاحِرَانِ [meaning, if so, Yes, these two are 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.] A booIs-hák says that the people of El-Medeeneh and El-Koofeh read as above, except 'Ásim, who is reported to have read, إِنٌ هٰذَانِ, without tesh-deed, and so is Kh; [so too is Hafs, as is said above, voce إِنْ;] and that AA read إِنَّ هٰذيْنِ, the former word with teshdeed, and the latter in the accus. case: that the argument for إِنَّ هٰذَانِ, with teshdeed and the nom. case, [or rather what is identical in form with the nom. case,] is, that it is of the dial. of Kináneh, in which the dual is formed by the termination ان in the nom. and accus. and gen. cases alike, as also in the dial. of Benu-l-Hárith Ibn-Kaab: but that the old grammarians say that ه is here suppressed; the meaning being, إِنَّهُ هٰذَانِ: (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 heard are deviations from general usage, except in the case of أَنَّ, with fet-h, contracted into أَنْ: (Mughnee:) Aboo-Is-hák then adds, that some say, إِنَّ is here syn. with نَعَمْ: this last opinion he holds to be the best; the meaning being, نَعَمْ هٰذَانِ لَهُمَا سَاحِرَانِ [Yes, these two, verily they are two enchanters: for this is not a case in which the ل (which is the ل 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 ل and the suppression of the inchoative is like the combining of two things inconsistent, or incompatible; as is also the opinion that the ل is redundant, because the redundant ل prefixed to the enunciative is peculiar to poetry]: next in point of goodness, in the opinion of A booIs-hák, is, that it is of the dial. of Kináneh and Benu-l-Hárith Ibn-Kaab: the reading of AA he does not allow, because it is at variance with the written text: but he approves the reading of 'Ásim and Kh. (T.) A2: إِنَّ also occurs as a verb: it is the third person pl. fem. of the pret. from الأَيْنُ, syn. with التَّعَبُ; or from آنَ syn. with قَرُبَ: or the third person sing. masc. of the pret. passive from الأَنيِنُ, in the dial. of those who, for رُدَّ and حُبَّ, say رِدَّ and حِبَّ, likening these verbs to قِيلَ and بِيعَ: or the sing. masc. of the imperative from the same: or the pl. fem. of the imperative from الأَيْنُ; or from آنَ syn. with قَرُبَ: or the sing. fem. of the corroborated form of the imperative from وَأَى, syn. with وَعَدَ. (Mughnee.) أَنَا, signifying I: see أَنْ, in seven places.

أَنَهٌ, signifying I: see أَنْ, in two places.

أَنَّةٌ i. q. أَنِينٌ [inf. n. of أَنَّ, but app. a simple subst., signifying A moan, moaning, or prolonged voice of complaint; or a saying Ah: or a complaint: or a cry]. (TA.) أَنْتَ, signifying Thou: fem. أَنْتِ; dual أَنْتُمَا; pl. masc. أَنْتُمْ, and pl. fem. أَنْتُنَّ: see أَنْ, in six places.

أُنَنَةٌ see أَنَّانٌ

أُنَانٌ see أَنَّانٌ

أَنَّانٌ One who moans; who utters a moaning, or prolonged voice of complaint; or who says Ah; much, or frequently; as also ↓ أُنَانٌ and ↓ أُنَنَةٌ: (M, K:) 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, رَجُلٌ أُنَنَةٌ قُنَنَةٌ, [in which the latter epithet is app. an imitative sequent to the former,] meaning an eloquent man. (TA.) The fem. of أَنَّانٌ is with ة: (M, K:) and is said to be applied to a woman who moans, or says Ah, and is affected with compassion, for a dead husband, on seeing another whom she has married after the former. (MF.) [See also حَنَّانَةٌ, voce حَنَّانٌ.]

آنَ, signifying I: see أَنْ, in two places.

آنٌّ part. n. of أَنَّ, [Moaning; or uttering a moan or moaning or a prolonged voice of complaint; or saying Ah; by reason of pain: complaining by reason of disease or pain: or] uttering a cry or cries: fem. with ة. (Msb.) [Hence,] you say, مَا لَهُ حَانَّةٌ وَلَا آنَّةٌ He has not a she camel nor a sheep, or goat: (S, M, A, K:) or he has not a she camel nor a female slave (M, K) that moans by reason of fatigue. (M.) مَئِنَّةٌ, occurring in a trad., (S, Mgh, K, &c., in the first and last in art. مأن, and in the second in the present art.,) where it is said, إِنَّ طُولَ الصَّلَاةِ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, (S, Mgh, TA, &c.,) is of the measure مَفعِلَةٌ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, [originally مَأْنِنَةٌ,] from إِنَّ, (S, Z in the Fáïk, IAth, Mgh, K,) the corroborative particle; (Z, IAth, Mgh;) like مَعْسَاةٌ from عَسَى; (S, K;) but not regularly derived from إِنَّ, because a word may not be so 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 meaning 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 intelligence: (Z, * Mgh, K in art. مأن:) 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 knows, (S,) the knowledge, or intelligence, of the man: (S, Mgh:) or a sign (As, S, K) of the knowledge, or intelligence, of the man; and suitable thereto: (As, S:) or an evidence thereof: (M:) or an indication, or a symptom, thereof; everything that indicates a thing being said to be مَئِنَّةٌ لَهُ: [so that مَئِنَّةٌ لِكَذَا may be well rendered 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 مَظِنَّةٌ:] one of the strangest of the things said of it is, that the ء is a substitute for the ظ of مَظِنَّةٌ: (IAth:) this seems to have been the opinion of Lh: (Az, L:) accord. to AA, it is syn. with آيَةٌ [a sign, &c.]. (TA.) As says (S, * K, TA, all in art. مأن) that the word is thus, with teshdeed to the ن, in the trad. and in a verse of poetry, as these are related; (S, TA;) but correctly, in his opinion, it should be مَئِينَةٌ of the measure فَعِيلَةٌ, (S, K, * TA,) unless it be from إِنَّ, as first stated above: (S, TA:) Az used to say that it is مَئِتَّةٌ, with ت, (S, K, * TA,) meaning a thing (lit. a place) meet, fit, or proper, or worthy or deserving, and the like; of the measure مَفْعِلَةٌ, [originally مَأْتِتَةٌ,] from أَتَّهُ meaning “he overcame him with an argument or the like:” (S, K, TA:) but some say that it is of the measure فَعِلَّةٌ, from مَأَنَ meaning اِحْتَمَلَ: see art. مأن. (K in that art.) You say also, هُوَ مَئِنَّةٌ لِلْخَيْرِ, from إِنَّ, He is a person fit, or proper, for one's saying of him, Verily he is good; and in like manner, مَعْسَاةٌ, from عَسَى, as meaning “a person fit, or proper, for one's saying of him, May-be he will do good.” (A, TA.) And إِنَّهُ لَمَئِنَّةٌ 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 saying &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 مَفْعِلَةٌ, from إِنَّ. (K in the present art.) and إِنَّهُ لَمَئِنَّةٌ أَنْ يَفْعَلَ ذَاكَ Verily he is meet, fit, or 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 مَئِنَّةٌ may be of the measure فَعِلَّةٌ [from مأن], i. e. a triliteral-radical word. (M.) b2: You also say, أَتَاهُ عَلَي مَئنَّة ذَاكَ, meaning He came to him at the time, or season, [or fit or proper time,] of that; and at the first thereof. (M.)

حَلَبُ:
بالتحريك: مدينة عظيمة واسعة كثيرة الخيرات طيبة الهواء صحيحة الأديم والماء، وهي قصبة جند قنّسرين في أيامنا هذه، والحلب في اللغة: مصدر قولك حلبت أحلب حلبا وهربت هربا وطربت طربا، والحلب أيضا: اللبن الحليب، يقال: حلبنا وشربنا لبنا حليبا وحلبا، والحلب من الجباية مثل الصدقة ونحوها، قال الزّجّاجي: سمّيت حلب لأن إبراهيم، عليه السلام، كان يحلب فيها غنمه في الجمعات ويتصدّق به فيقول الفقراء حلب حلب، فسمي به، قلت أنا: وهذا فيه نظر لأن إبراهيم، عليه السلام، وأهل الشام في أيامه لم يكونوا عربا إنما العربية في ولد ابنه إسماعيل، عليه السلام، وقحطان، على أن إبراهيم في قلعة حلب مقامين يزاران إلى الآن، فإن كان لهذه اللفظة، أعني حلب، أصل في العبرانية أو السريانية لجاز ذلك لأن كثيرا من كلامهم يشبه كلام العرب لا يفارقه إلا بعجمة يسيرة كقولهم كهنّم في جهنم، وقال قوم: إن حلب وحمص وبرذعة كانوا إخوة من بني عمليق فبنى كلّ واحد منهم مدينة فسمّيت به، وهم بنو مهر بن حيص بن جان بن مكنّف، وقال الشرقي: عمليق بن يلمع بن عائذ ابن اسليخ بن لوذ بن سام، وقال غيره: عمليق بن لوذ بن سام، وكانت العرب تسميه غريبا وتقول في مثل: من يطع غريبا يمس غريبا، يعنون عمليق ابن لوذ، ويقال: إن لهم بقية في العرب لأنهم كانوا قد اختلطوا بهم، ومنهم الزّبّاء، فعلى هذا يصحّ أن يكون أهل هذه المدينة كانوا يتكلمون بالعربية فيقولون حلب إذا حلب إبراهيم، عليه السلام.
قال بطليموس: طول مدينة حلب تسع وستون درجة وثلاثون دقيقة، وعرضها خمس وثلاثون درجة وخمس وعشرون دقيقة، داخلة في الإقليم الرابع، طالعها العقرب، وبيت حياتها إحدى وعشرون درجة من القوس، لها شركة في النسر الطائر تحت إحدى عشرة درجة من السرطان، وخمس وثلاثون دقيقة، يقابلها مثلها من الجدي، بيت ملكها مثلها من الحمل، عاقبتها مثلها من الميزان، قال أبو عون في زيجه: طول حلب ثلاث وستون درجة، وعرضها أربع وثلاثون درجة وثلث، وهي في الإقليم الرابع، وذكر أبو نصر يحيى بن جرير الطبيب التكريتي النصراني في كتاب ألّفه أن سلوقوس الموصلي ملك خمسا وأربعين سنة، وأول ملكه كان في سنة ثلاثة آلاف وتسعمائة وتسع وخمسين لآدم، عليه السلام، قال:
وفي سنة تسع وخمسين من مملكته، وهي سنة أربعة آلاف وثماني عشرة لآدم، ملك طوسا المسمّاة سميرم مع أبيها وهو الذي بنى حلب بعد دولة الإسكندر وموته باثنتي عشرة سنة، وقال في موضع آخر:
كان الملك على سوريا وبابل والبلاد العليا سلوقوس نيقطور، وهو سريانيّ، وملك في السنة الثالثة عشرة لبطليموس بن لاغوس بعد ممات الإسكندر، وفي السنة الثالثة عشرة من مملكته بنى سلوقوس اللاذقية وسلوقية وأفامية وباروّا وهي حلب واداسا وهي الرّها وكمل بناء أنطاكية، وكان بناها قبله، يعني أنطاكية، انطيقوس في السنة السادسة من موت الإسكندر، وذكر آخرون في سبب عمارة حلب أن العماليق لما استولوا على البلاد الشامية وتقاسموها بينهم استوطن ملوكهم مدينة عمّان ومدينة أريحا الغور ودعاهم الناس الجبارين، وكانت قنّسرين مدينة عامرة ولم يكن يومئذ اسمها قنّسرين وإنما كان اسمها صوبا، وكان هذا الجبل المعروف الآن بسمعان
يعرف بجبل بني صنم، وبنو صنم كانوا يعبدونه في موضع يعرف اليوم بكفرنبو، والعمائر الموجودة في هذا الجبل إلى اليوم هي آثار المقيمين في جوار هذا الصنم، وقيل: إن بلعام بن باعور البالسي إنما بعثه الله إلى عبّاد هذا الصنم لينهاهم عن عبادته، وقد جاء ذكر هذا الصنم في بعض كتب بني إسرائيل، وأمر الله بعض أنبيائهم بكسره، ولما ملك بلقورس الأثوري الموصل وقصبتها يومئذ نينوى كان المستولي على خطّة قنسرين حلب بن المهر أحد بني الجان بن مكنّف من العماليق، فاختط مدينة سمّيت به، وكان ذلك على مضي ثلاثة آلاف وتسعمائة وتسعين سنة لآدم، وكانت مدة ملك بلقورس هذا ثلاثين عاما، وكان بناها بعد ورود إبراهيم، عليه السلام، إلى الديار الشامية بخمسمائة وتسع وأربعين سنة لأن إبراهيم ابتلي بما ابتلي به من نمرود زمانه، واسمه راميس، وهو الرابع من ملوك أثورا، ومدة ملكه تسع وثلاثون سنة، ومدة ما بينه وبين آدم، عليه السلام، ثلاثة آلاف وأربعمائة وثلاث عشرة سنة، وفي السنة الرابعة والعشرين من ملكه ابتلي به إبراهيم فهرب منه مع عشيرته إلى ناحية حرّان ثم انتقل إلى جبل البيت المقدس، وكانت عمارتها بعد خروج موسى، عليه السلام، من مصر ببني إسرائيل إلى التيه وغرق فرعون بمائة وعشرة أعوام، وكان أكبر الأسباب في عمارتها ما حل بالعماليق في البلاد الشامية من خلفاء موسى، وذلك أن يوشع بن نون، عليه السلام، لما خلف موسى قاتل أريحا الغور وافتتحها وسبى وأحرق وأخرب ثم افتتح بعد ذلك مدينة عمّان، وارتفع العماليق عن تلك الديار إلى أرض صوبا، وهي قنّسرين، وبنوا حلب وجعلوها حصنا لأنفسهم وأموالهم ثم اختطوا بعد ذلك العواصم، ولم يزل الجبارون مستولين عليها متحصّنين بعواصمها إلى أن بعث الله داود، عليه السلام، فانتزعهم عنها.
وقرأت في رسالة كتبها ابن بطلان المتطبّب إلى هلال بن المحسن بن إبراهيم الصابي في نحو سنة 440 في دولة بني مرداس فقال: دخلنا من الرّصافة إلى حلب في أربع مراحل، وحلب بلد مسوّر بحجر أبيض وفيه ستة أبواب وفي جانب السور قلعة في أعلاها مسجد وكنيستان وفي إحداهما كان المذبح الذي قرّب عليه إبراهيم، عليه السلام، وفي أسفل القلعة مغارة كان يخبئ بها غنمه، وكان إذا حلبها أضاف الناس بلبنها، فكانوا يقولون حلب أم لا؟
ويسأل بعضهم بعضا عن ذلك، فسميت لذلك حلبا، وفي البلد جامع وست بيع وبيمارستان صغير، والفقهاء يفتون على مذهب الإمامية، وشرب أهل البلد من صهاريج فيه مملوءة بماء المطر، وعلى بابه نهر يعرف بقويق يمد في الشتاء وينضب في الصيف، وفي وسط البلد دار علوة صاحبة البحتري، وهو بلد قليل الفواكه والبقول والنبيذ إلا ما يأتيه من بلاد الروم، وفيها من الشعراء جماعة، منهم: شاعر يعرف بأبي الفتح بن أبي حصينة، ومن جملة شعره قوله:
ولما التقينا للوداع، ودمعها ... ودمعي يفيضان الصبابة والوجدا
بكت لؤلؤا رطبا، ففاضت مدامعي ... عقيقا، فصار الكل في نحرها عقدا
وفيها كاتب نصراني له في قطعة في الخمر أظنه صاعد بن شمّامة:
خافت صوارم أيدي المازجين لها، ... فألبست جسمها درعا من الحبب
وفيها حدث يعرف بأبي محمد بن سنان قد ناهز العشرين وعلا في الشعر طبقة المحنّكين، فمن قوله:
إذا هجوتكم لم أخش صولتكم، ... وإن مدحت فكيف الريّ باللهب
فحين لم ألق لا خوفا ولا طمعا ... رغبت في الهجو، إشفاقا من الكذب
وفيها شاعر يعرف بأبي العباس يكنى بأبي المشكور، مليح الشعر سريع الجواب حلو الشمائل، له في المجون بضاعة قوية وفي الخلاعة يد باسطة، وله أبيات إلى والده:
يا أبا العباس والفضل! ... أبا العباس تكنى
أنت مع أمّي، بلا شكّ، ... تحاكي الكركدنّا
أنبتت، في كل مجرى ... شعرة في الرأس، قرنا
فأجابه أبوه:
أنت أولى بأبي المذمو ... م بين الناس تكنى
ليت لي بنتا، ولا أنت، ... ولو بنت يحنّا
بنت يحنّا: مغنية بأنطاكية تحنّ إلى القرباء وتضيف الغرباء مشهورة بالعهر، قال: ومن عجائب حلب أن في قيسارية البزّ عشرين. دكانا للوكلاء يبيعون فيها كل يوم متاعا قدره عشرون ألف دينار مستمرّ ذلك منذ عشرين سنة وإلى الآن، وما في حلب موضع خراب أصلا، وخرجنا من حلب طالبين أنطاكية، وبينها وبين حلب يوم وليلة، آخر ما ذكر ابن بطلان.
وقلعة حلب مقام إبراهيم الخليل، وفيه صندوق به قطعة من رأس يحيى بن زكرياء، عليه السلام، ظهرت سنة 435، وعند باب الجنان مشهد علي بن أبي طالب، رضي الله عنه، رؤي فيه في النوم، وداخل باب العراق مسجد غوث فيه حجر عليه كتابة زعموا أنه خطّ علي بن أبي طالب، رضي الله عنه، وفي غربي البلد في سفح جبل جوشن قبر المحسن بن الحسين يزعمون أنه سقط لما جيء بالسّبي من العراق ليحمل إلى دمشق أو طفل كان معهم بحلب فدفن هنالك، وبالقرب منه مشهد مليح العمارة تعصّب الحلبيّون وبنوه أحكم بناء وأنفقوا عليه أموالا، يزعمون أنهم رأوا عليّا، رضي الله عنه، في المنام في ذلك المكان، وفي قبلي الجبل جبّانة واحدة يسمونها المقام، بها مقام لإبراهيم، عليه السلام، وبظاهر باب اليهود حجر على الطريق ينذر له ويصبّ عليه ماء الورد والطيب ويشترك المسلمون واليهود والنصارى في زيارته، يقال إن تحته قبر بعض الأنبياء.
وأما المسافات فمنها إلى قنّسرين يوم وإلى المعرّة يومان وإلى أنطاكية ثلاثة أيام وإلى الرّقّة أربعة أيام وإلى الأثارب يوم وإلى توزين يوم وإلى منبج يومان وإلى بالس يومان وإلى خناصرة يومان وإلى حماة ثلاثة أيام وإلى حمص أربعة أيام وإلى حرّان خمسة أيام وإلى اللاذقية ثلاثة أيام وإلى جبلة ثلاثة أيام وإلى طرابلس أربعة أيام وإلى دمشق تسعة أيام، قال المؤلف، رحمة الله عليه: وشاهدت من حلب وأعمالها ما استدللت به على أن الله تعالى خصّها بالبركة وفضّلها على جميع البلاد، فمن ذلك أنه يزرع في أراضيها القطن والسمسم والبطيخ والخيار والدخن والكروم والذرة والمشمش والتين والتفاح عذيا لا يسقى إلا بماء المطر ويجيء مع ذلك رخصا
غضّا رويّا يفوق ما يسقى بالمياه والسيح في جميع البلاد، وهذا لم أره فيما طوّفت من البلاد في غير أرضها، ومن ذلك أن مسافة ما بيد مالكها في أيامنا هذه، وهو الملك العزيز محمد بن الملك الظاهر غازي ابن الملك الناصر يوسف بن أيوب ومدبّر دولته والقائم بجميع أموره شهاب الدين طغرل، وهو خادم روميّ زاهد متعبّد، حسن العدل والرأفة برعيته، لا نظير له في أيامه في جميع أقطار الأرض، حاشا الإمام المستنصر بالله أبي جعفر المنصور بن الظاهر ابن الناصر لدين الله، فإن كرمه وعدله ورأفته قد تجاوزت الحدّ فالله بكرمه يرحم رعيتهما بطول بقائمها، من المشرق إلى المغرب مسيرة خمسة أيام، ومن الجنوب إلى الشمال مثل ذلك، وفيها ثمانمائة ونيف وعشرون قرية ملك لأهلها ليس للسلطان فيها إلا مقاطعات يسيرة، ونحو مائتين ونيف قرية مشتركة بين الرعية والسلطان، وقفني الوزير الصاحب القاضي الــأكرم جمال الدين أبو الحسن علي بن يوسف بن إبراهيم الشيباني القفطي، أدام الله تعالى أيامه وختم بالصالحات أعماله، وهو يومئذ وزير صاحبها ومدبر دواوينها، على الجريدة بذلك وأسماء القرى وأسماء ملّاكها، وهي بعد ذلك تقوم برزق خمسة آلاف فارس مراخي الغلة موسع عليهم، قال لي الوزير الــأكرم، أدام الله تعالى علوّه: لو لم يقع إسراف في خواصّ الأمراء وجماعة من أعيان المفاريد لقامت بأرزاق سبعة آلاف فارس لأن فيها من الطواشية المفاريد ما يزيد على ألف فارس يحصل للواحد منهم في العام من عشرة آلاف درهم إلى خمسة عشر ألف درهم، ويمكن أن يستخدم من فضلات خواصّ الأمراء ألف فارس، وفي أعمالها إحدى وعشرون قلعة، يقام بذخائرها وأرزاق مستحفظيها خارجا عن جميع ما ذكرناه، وهو جملة أخرى كثيرة، ثم يرتفع بعد ذلك كله من فضلات الإقطاعات الخاصة بالسلطان من سائر الجبايات إلى قلعتها عنبا وحبوبا ما يقارب في كل يوم عشرة آلاف درهم، وقد ارتفع إليها في العام الماضي، وهو سنة 625، من جهة واحدة، وهي دار الزكاة التي يجبى فيها العشور من الأفرنج والزكاة من المسلمين وحق البيع، سبعمائة ألف درهم، وهذا مع العدل الكامل والرفق الشامل بحيث لا يرى فيها متظلّم ولا متهضّم ولا مهتضم، وهذا من بركة العدل وحسن النية.
وأما فتحها فذكر البلاذري أن أبا عبيدة رحل إلى حلب وعلى مقدمته عياض بن غنم الفهري، وكان أبوه يسمّى عبد غنم، فلما أسلم عياض كره أن يقال له ابن عبد غنم فقال: أنا عياض بن غنم، فوجد أهلها قد تحصنوا، فنزل عليها فلم يلبثوا أن طلبوا الصلح والأمان على أنفسهم وأولادهم وسور مدينتهم وكنائسهم ومنازلهم والحصن الذي بها، فأعطوا ذلك واستثنى عليهم موضع المسجد، وكان الذي صالحهم عياض، فأنفذ أبو عبيدة صلحه، وقيل: بل صالحوا على حقن دمائهم وأن يقاسموا أنصاف منازلهم وكنائسهم، وقيل: إن أبا عبيدة لم يصادف بحلب أحدا لأن أهلها انتقلوا إلى أنطاكية وأنهم إنما صالحوا على مدينتهم بها ثم رجعوا إليها.
وأما قلعتها فبها يضرب المثل في الحسن والحصانة لأن مدينة حلب في وطاء من الأرض وفي وسط ذلك الوطإ جبل عال مدوّر صحيح التدوير مهندم بتراب صح به تدويره، والقلعة مبنيّة في رأسه، ولها خندق عظيم وصل بحفره إلى الماء، وفي وسط هذه القلعة مصانع تصل إلى الماء المعين، وفيها جامع وميدان وبساتين ودور كثيرة، وكان الملك الظاهر غازي بن
صلاح الدين يوسف بن أيوب قد اعتنى بها بهمّته العالية فعمّرها بعمارة عادية وحفر خندقها وبنى رصيفها بالحجارة المهندمة فجاءت عجبا للناظرين إليها، لكن المنية حالت بينه وبين تتمّتها، ولها في أيامنا هذه سبعة أبواب: باب الأربعين، وباب اليهود، وكان الملك الظاهر قد جدّد عمارته وسمّاه باب النصر، وباب الجنان، وباب أنطاكية، وباب قنّسرين، وباب العراق، وباب السرّ، وما زال فيها على قديم الزمان وحديثه أدباء وشعراء، ولأهلها عناية بإصلاح أنفسهم وتثمير الأموال، فقلّ ما ترى من نشئها من لم يتقيل أخلاق آبائه في مثل ذلك، فلذلك فيها بيوتات قديمة معروفة بالثّروة ويتوارثونها ويحافظون على حفظ قديمهم بخلاف سائر البلدان، وقد أكثر الشعراء من ذكرها ووصفها والحنين إليها، وأنا أقتنع من ذلك بقصيدة لأبي بكر محمد بن الحسن بن مرّار الصّنوبري وقد أجاد فيها ووصف متنزهاتها وقراها القريبة منها فقال:
احبسا العيس احبساها، ... وسلا الدار سلاها
واسألا أين ظباء ال ... دّار أم أين مهاها
أين قطّان محاهم ... ريب دهر ومحاها
صمّت الدار عن السا ... ئل، لا صمّ صداها
بليت بعدهم الدا ... ر، وأبلاني بلاها
آية شطّت نوى الإظ ... عان، لا شطّت نواها
من بدور من دجاها، ... وشموس من ضحاها
ليس ينهى النفس ناه ... ما أطاعت من عصاها
بأبي من عرسها وسخ ... طي، ومن عرسي رضاها
دمية إن جلّيت كا ... نت حلى الحسن حلاها
دمية ألقت إليها ... راية الحسن دماها
دمية تسقيك عينا ... ها، كما تسقي مداها
أعطيت لونا من الور ... د، وزيدت وجنتاها
حبّذا الباءات باءت، ... وقويق ورباها
بانقوساها بها با ... هي المباهي، حين باهى
وبباصفرا وبابل ... لا ربا مثلي وتاها
لا قلى صحراء نافر ... قلّ شوقي، لا قلاها [1]
لا سلا أجبال باسل ... لين قلبي، لا سلاها
وبباسلّين فليب ... غ ركابي من بغاها
وإلى باشقلّيشا ... ذو التناهي يتناهى [1] قوله: نافر، بسكون الراء، هكذا في الأصل.
وبعاذين، فواها ... لبعاذين، وواها
بين نهر وقناة ... قد تلته وتلاها
ومجاري برك، يجلو ... همومي مجتلاها
ورياض تلتقي آ ... مالنا في ملتقاها
زاد أعلاها علوّا ... جوشنا لمّا علاها
وازدهت برج أبي الحا ... رث حسنا وازدهاها
واطّبت مستشرف الحص ... ن، اشتياقا، واطّباها
وأرى المنية فازت ... كلّ نفس بمناها
إذ هواي العوجان السا ... لب النفس هواها
ومقيلي بركة التّل ... ل وسيبات رحاها
بركة تربتها الكا ... فوز، والدّرّ حصاها
كم غراني طربي حي ... تانها لما غراها
إذ تلى مطبّخ الحي ... تان منها مشتواها
بمروج اللهو ألقت ... عير لذّاتي عصاها
وبمغنى الكامليّ اس ... تكملت نفسي مناها
وغرت ذا الجوهريّ ال ... مزن غيثا، وغراها
كلأ الراموسة الحس ... ناء ربي، وكلاها
وجزى الجنّات بالسّع ... دى بنعمى، وجزاها
وفدى البستان من فا ... رس صبّ وفداها
وغرت ذا الجوهريّ ال ... مزن، محلولا عراها
واذكرا دار السّليما ... نيّة اليوم، اذكراها
حيث عجنا نحوها العي ... س تبارى في براها
وصفا العافية المو ... سومة الوصف صفاها
فهي في معنى اسمها حذ ... وبحذو، وكفاها
وصلا سطحي وأحوا ... ضي، خليليّ، صلاها
وردا ساحة صهري ... جي على سوق رداها
وامزجا الراح بماء ... منه، أو لا تمزجاها
حلب بدر دجّى، أن ... جمها الزّهر قراها
حبّذا جامعها الجا ... مع للنفس تقاها
موطن مرسي دور ألب ... رّ بمرساة حباها [1]
شهوات الطرف فيه، ... فوق ما كان اشتهاها
قبلة كرّمها الل ... هـ بنور، وحباها
ورآها ذهبا في ... لازورد من رآها
ومراقي منبر، أع ... ظم شيء مرتقاها
وذرى مئذنة، طا ... لت ذرى النجم ذراها
والنّواريّة ما لا ... ترياه لسواها
قصعة ما عدت الكع ... ب، ولا الكعب عداها
أبدا، يستقبل السّح ... ب بسحب من حشاها
فهي تسقي الغيث إن لم ... يسقها، أو إن سقاها
كنفتها قبّة يض ... حك عنها كنفاها
قبّة أبدع بانى ... ها بناء، إذ بناها
ضاهت الوشي نقوشا، ... فحكته وحكاها
لو رآها مبتني قب ... بة كسرى ما ابتناها
فبذا الجامع سرو ... يتباهى من تباهي
جنّبا السارية الخض ... راء منه، جنّباها
قبلة المستشرف الأع ... لى، إذا قابلتماها
حيث يأتي خلفه الآ ... داب منها من أتاها
من رجالات حبّى لم ... يحلل الجهل حباها
من رآهم من سفيه ... باع بالعلم السفاها
وعلى ذاك سرور ال ... نفس منّي وأساها
شجو نفسي باب قنّس ... رين، وهنا، وشجاها
حدث أبكي التي في ... هـ، ومثلي من بكاها
أنا أحمي حلبا دا ... را، وأحمي من حماها
أيّ حسن ما حوته ... حلب، أو ما حواها
سروها الداني، كما تد ... نو فتاة من فتاها
آسها الثاني القدود ال ... هيف، لمّا أن ثناها [1] هذا البيت مختل الوزن ولعل فيه تصحيفا.
نخلها زيتونها، أو ... لا فأرطاها عصاها
قبجها درّاجها، أو ... فحباراها قطاها
ضحكت دبسيّتاها، ... وبكت قمريّتاها
بين أفنان، تناجي ... طائريها طائراها
تدرجاها حبرجاها ... صلصلاها بلبلاها
ربّ ملقي الرّحل منها، ... حيث تلقى بيعتاها
طيّرت عنه الكرى طا ... ئرة، طار كراها
ودّ، إذ فاه بشجو، ... أنه قبّل فاها
صبّة تندب صبّا، ... قد شجته وشجاها
زيّنت، حتى انتهت ... في زينة في منتهاها
فهي مرجان شواها، ... لازورد دفّتاها
وهي تبر منتهاها، ... فضّة قرطمتاها
قلّدت بالجزع، لمّا ... قلّدت، سالفتاها
حلب أكرم مأوى، ... وكريم من أواها
بسط الغيث عليها ... بسط نور، ما طواها
وكساها حللا، أب ... دع فيها إذ كساها
حللا لحمتها السّو ... سن، والورد سداها
إجن خيرياتها بال ... لحظ، لا تحرم جناها
وعيون النرجس المن ... هلّ، كالدمع نداها
وخدودا من شقيق، ... كاللظى الحمر لظاها
وثنايا أقحوانا ... ت، سنا الدّرّ سناها
ضاع آذريونها، إذ ... ضاء، من تبر، ثراها
وطلى الطّلّ خزاما ... ها بمسك، إذ طلاها
وانتشى النّيلوفر الشّو ... ق قلوبا، واقتضاها
بحواش قد حشاها ... كلّ طيب، إذ حشاها
وبأوساط على حذ ... والزنابير حذاها
فاخري، يا حلب، المد ... ن يزد جاهك جاها
إنه إن لم تك المد ... ن رخاخا، كنت شاها
وقال كشاجم:
أرتك ندى الغيث آثارها، ... وأخرجت الأرض أزهارها
وما أمتعت جارها بلدة ... كما أمتعت حلب جارها
هي الخلد يجمع ما تشتهي، ... فزرها، فطوبى لمن زارها!
وكفر حلب: من قرى حلب. وحلب الساجور:
في نواحي حلب، ذكرها في نواحي الفتوح، قال:
وأتى أبو عبيدة بن الجرّاح، رضي الله عنه، حلب الساجور بعد فتح حلب وقدم عياض بن غنم إلى منبج.
وحلب أيضا: محلّة كبيرة في شارع القاهرة بينها وبين الفسطاط، رأيتها غير مرّة.

ا

The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. ابجد]: called أَلِفٌ.

[This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in آلم, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is أَلِفَاتٌ;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as الِّسَانٌ is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written ا, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written ى,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written آءٌ; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word حَرْف,] it is [properly] fem. (S.) Its dim. is أُيَيَّةٌ, meaning an اء written small, or obscure, (S, IB,) according to those who make it fem. and who say, زَيَّيَتُ زَايًا and ذَيَّلْتُ ذَالًا; but أُوَيَّةٌ according to those who say, زَوَّيْتُ زَايًا. (IB.) A2: أَلِفٌ [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, اليَوْمَ تَنْسَاهُ [“to-day thou wilt forget it”]. (S.) There are two species of الف; namely, لَيِّنَةٌ [or soft], and مُتَحَرِّكَةٌ [or movent]; the former of which is [properly] called أَلِفٌ; and the latter, هَمْزَةٌ; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered ع whence the form of the character (ء) whereby it is represented]: but this latter is sometimes tropically called الف; and both [as shown above] are of the letters of augmentation. (S in art. او, and TA.) There are also two other species of الف; namely, أَلِفُ وَصْلٍ [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and أَلِفُ قَطْعٍ [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in ابْنٌ, originally بَنَىٌ or بَنَوٌ;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in أَخَذَ and أَمَرَ: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary أَلِفَات are three; the rest being subordinate to these: namely, أَلِفٌ أَصْلِيَّةٌ [radical alif], (T, K, TA,) as in إِلْفٌ and أَكَلَ (T) and أَخَذَ; (K;) and أَلِفٌ قَطْعِيَةٌ [disjunctive alif], as in أَحْمَدُ (T, K) and أَحْمَرُ (T) and أَحْسَنَ; (T, K;) and أَلِفٌ وَصْلِيَّةٌ [conjunctive or connexive alif], (T, K,) as in اسْتَخْرَاجٌ (T) and اسْتَخْرَجَ. (T, K.) b2: The أَلِف which is one of the letters of prolongation and of softness is called الأَلِفُ الهَادِئَةُ [the quiescent alif, and الأَلِفُ السَّاكِنَةُ, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from و or ى, they restore it to its original, as in عَصَوَانِ and رَحَيَانِ; and if it is not converted from و or ى, they substitute for it hemzeh, as in رَسَائِلُ, in which the hemzeh is a substitute for the ا in [the sing.] رَسَالَةٌ. (IB.) IJ holds that the name of this letter is لَا, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as بَا and تا and ثَا &c.,] and that it is the letter which is mentioned [next] before ى in reckoning the letters; the ل being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, ص and ج; and he adds that the teachers [in schools] err in pronouncing its name لَامَ الِفْ. (Mughnee.) b3: The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) b4: الأَلِفُ المَجْهُولَةُ [The unknown alif] is such as that in فَاعِلٌ [or فَاعَلَ] and فَاعُولٌ; i. e., every ا, (T, K,) of those having no original [from which they are converted, not being originally أ nor و nor ى, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes و, as in the case of خَاتَمٌ and خَوَاتِمُ, becoming و in this case because it is movent, and followed by a quiescent ا, which ا is the ا of the pl., and is also مجهولة. (T.) b5: أَلِفَاتُ المَدَّاتِ [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in كَلْكَالٌ, for كَلْكَلٌ, and خَاتَامٌ, for خَاتَمٌ, and دَانَاقٌ, for دَانَقٌ. (T, K.) In like manner, و is inserted after a dammeh, as in أَنْظُورُ; and ى after a kesreh, as in شِيمَالٌ. (TA.) An alif of this species is also called أَلِفُ الإِشْبَاعِ [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in مَنَا used in imitation [of a noun in the accus. case; as when one says, رَأَيْتُ رَجُلًا (pronounced رَجُلَا) “I saw a man,” and the person to whom these words are addressed says, مَنَا Whom?]. (Mughnee.) b6: أَلِفُ الصِّلَةِ [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun هَا: in the former case as in بَانَتْ سُعَادُ وَأَمْسَى حَبْلُهَا انْقَطَعَا in which ا is made an annex to the fet-hah of the ع [of the rhyme]; and in the saying in the Kur [xxxiii. 10], وَتَظُنُّونَ بِاللّٰهِ الظُّنُونَا, in which the ا after the last ن is an annex to the fet-hah of that ن; and in other instances in the final words of verses of the Kur-án, as قَوَارِيرَ and سَلْسَبِيلَا [in lxxvi. 15 and 18]: in the other case as in ضَرَبْتُهَا and مَرَرْتُ بِهَا. (T.) The difference between it and أَلِفُ الوَصْلِ is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called أَلِفُ الإِطْلَاقِ [The alif of unbinding, because the vowel ending a rhyme prevents its being مُقَيّد, i. e. “bound” by the preceding consonant]: (Mughnee;) and أَلِفُ الفَاصِلَةِ [the alif of the final word of a verse of poetry or of a verse of the Kur-án or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] b7: الأَلِفُ الفَاصِلَةِ [The separating alif] is the ا which is written after the و of the pl. to make a separation between that و and what follows it, as in شَكَرُوا (T, K) and كَفَرُوا, and in the like of يَغْزُوا and يَدْعُوا [and يَرْضَوْا]; but when a pronoun is affixed to the verb, this ا, being needless, does not remain: (T:) also the ا which makes a separation between the ن which is a sign of the fem. gender and the heavy [or doubled] ن [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of ن is disliked, (T,) as in [يَفْعَلْنَانِّ and تَفْعَلْنَانِّ and] اِفْعَلْنَانِّ (T, K) and لَا تَفْعَلْنَانِّ. (T.) b8: أَلِفُ النُّونِ الخَفِيفَةِ [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], لَنَسْفَعًا بِالنَّاصِيَةِ [explained in art. سفع], (T, K,) and the phrase [in xii. 32], وَلَيَكُونًا مِنَ الصَّاغِرِينَ [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with ا [only, without tenween, so that one says لَنَسْفَعَا and لَيَكُونَا, and this seems to be indicated in Expositions of the Kur-án as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kur-án and of the K with tenween, and for this reason only I have written them therewith in the first places above], this ا being a substitute for the light ن, which is originally the heavy ن: and among examples of the same is the saying of El-Aashà, وَلَاتَحْمِدَ المُثْرِينَ وَاللّٰهَ فَاحْمَدَا [And praise not thou the opulent, but God do thou praise], the poet meaning فَاحْمَدَنْ, but pausing with an ا: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys, قَفَا نَبْكِ مِنْ ذِكَري حَبِيبٍ وَمَنْزِلِ [what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means قِفَنْ, but substitutes ا for the light ن; (TA;) or, accord. to some, قفا is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) b9: أَلِفُ العِوَضِ [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in رَأَيْتُ زَيْدَا (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find زَيْدًا,]) and فَعَلْتُ خَيْرَا and the like. (T.) b10: أَلِفُ التَّعَايِى [The alif of inability to express what one desires to say], (T,) or أَلِفَ التَغَابِى

[the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says إِنَّ عُمَرَ, and then, being unable to finish his saying, pauses, saying إِنَّ عُمَرَا, [in the CK عُمَرَآ,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying مُنْطَلِقٌ, meaning to say, if he were not unable to express it, إِنَّ عُمَرَ مُنْطِلَقٌ [Verily 'Omar is going away]. (T.) The ا in a case of this kind is [also] said to be لِلتَّذَكُّرِ [ for the purpose of endeavouring to remember]; and in like manner, و, when one desires to say, يَقُومُ زَيْدٌ, and, forgetting زيد, prolongs the sound in endeavouring to remember, and says يَقُومُو. (Mughnee in the sections on ا and و.) It is also added to a curtailed proper name of a person called to, or hailed, as in يَا عُمَا for يَا عُمَرُ [which is an ex. contrary to rule, as عُمَرُ is masc. and consists of only three letters]. (T.) b11: أَلِفُ النُّدْبَةِ [The alif of lamentation], as in وَا زَيْدَاهْ [Alas, Zeyd!], (T, K,) i. e. the ا after the د; (T;) and one may say وَا زَيْدَا, without the ه of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) b12: أَلِفُ الاِسْتِنْكَارِ [The alif of disapproval], (T,) or الأَلِفُ لِلْإِنْكَارِ [which means the same], (Mughnee,) is similar to that next preceding, as in أَأَبُو عُمَرَاهّ [What! Aboo-'Omar?] in reply to one who says, “Aboo-'Omar came;” the ه being added in this case after the letter of prolongation like as it is in وَا فُلَانَاهْ said in lamentation. (T.) [The ex. given in the Mughnee is آ عَمْرَاهْ, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with آ; but this is a mistranscription of the interrogative أَ, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, أَلرَّجُلُوهْ [What! the man? for أَالرَّجُلُوهْ,] after one has said “The man stood;” and أَلرَّجُلَاهْ in the accus. case; and أَلرَّجُلِيهْ in the gen. case. (Mughnee in the section on و. [But in my copy of that work, in these instances, the incipient ا, which is an ا of interrogation, is written آ.]) b13: الأَلِفُ المُنْقَلِبَةُ عَنْ يَآءِ الإِضَافَةِ [The alif that is converted from the affixed pronoun ى], as in يَا غُلَامَا أَقْبِلْ [O my boy, advance thou,] for يَا غُلَامِى; (TA in art. حرز;) [and يَاعَجَبَا لِزَيْدٍ (I 'Ak p. 271) O my wonder at Zeyd! for يا عَجَبِى لزيد;] and in يَا أَبَتَا for يَا أَبَتِى, and يَا وَيْلَتَا for يَا وَيْلَتِى, and يَابِأَبَا and يَا بِأَبَاهْ for يَا بِأَبِى (T and TA in art. بأ.) [This is sometimes written ى, but preceded by a fet-hah.] b14: الأَلِفُ المُحَوَّلَةُ [The transmuted alif, in some copies of the K أَلِفُ المُحَوَّلَةِ, which, as MF observes, is put for the former,] is every ا that is originally و or ى (T, K) movent, (T,) as in قَالَ [originally قَوَلَ], and بَاعَ [originally بَيَعَ], (T, K,) and غَزَا [originally غَزَوَ], and قَضَى [originally قَضَى], and the like of these. (T.) b15: أَلِفُ التَثْنِيَةِ [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in يَجْلِسَانِ and يَذْهَبَانِ, (T, K,) and in nouns, (T,) as in الزَّيْدَانِ (T, K) and العَمْرَانِ; (T;) [i. e.] the ا which in verbs is a dual pronoun, as in فَعَلَا and يَفُعَلَانِ, and in nouns a sign of the dual and an indication of the nom. case, as in رَجُلَانِ. (S.) b16: It is also indicative of the accus. case, as in رَأَيْتُ فَاهُ [I saw his mouth]. (S.) b17: أَلِفُ الجَمْعِ [The alif of the plural, or of pluralization], as in مَسَاجِدُ and جِبَالٌ (T, K) and فُرْسَانٌ and فَوَاعِلُ. (T.) b18: أَلِفُ التَّأْنِيثِ [The alif denoting the fem. gender], as in حُبْلَى (Mughnee, K) and سَكْرَى [in which it is termed مَقْصُورَة shortened], and the meddeh in حَمْرَآءُ (K) and بَيْضَآءُ and نُفَسَآءُ [in which it is termed مَمْدُودَة lengthened]. (TA.) b19: أَلِفُ الإِلْحَاقِ [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in أَرْطًا (Mughnee) [or أَرْطًى; and the meddeh in عِلْبَآءٌ &c.]. b20: أَلِفُ التَكْثِيرِ [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in قَبَعْثَرَى (Mughnee, TA) [correctly قَبَعْثَرًى], in which the ا [here written ى] is not to denote the fem. gender, (S and K in art. قبعثر,) because its fem. is قَبَعْثَرَاةٌ, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as اِقْعَنْسَسَ is to اِحْرَنْجَمَ. (TA in that art.) A3: أَلِفَاتُ الوَصْلِ [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in ابْنٌ (T, K) and ابْنُمٌ (K) and ابْنَةٌ and اثْنَانِ and اثْنَتَانِ and امْرُؤٌ and امْرَأَةٌ and اسْمٌ and اسْتٌ, (T, K,) which have a kesreh to the ا when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and ايْمُنٌ and ايْمُ [and variations thereof, which have either a fet-hah or a kesreh to the ا when they commence a sentence, or occur alone], (K,) and in the article الْ, the ا of which has a fet-hah when it commences a sentence. (T.) A4: أَلِفُ القَطْعِ [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in أَحْسَنُ, of which the dim. is أُحَيْسِنُ: (I Amb, T:) in pls. it occurs in أَلْوَانٌ and أَزْوَاجٌ (I Amb, T, K) and أَلْسِنَةٌ [&c.]: (I Amb, T:) [it also occurs in verbs of the measure أَفْعَلَ, as أَكْرَمَ; in which cases it is sometimes لِلسَّلْبِ, i. e. privative, (like the Greek alpha,) as in أَقْسَطَ “he did away with injustice,” which is termed قُسُوطٌ and قَسْطٌ, inf. ns. of قَسَطَ:] it is distinguished from the radical ا, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative أَ [to be mentioned below]; and sometimes radical, as in أَخَذَ and أَمَرَ; and is thus distinguished from the conjunctive ا, which is never other than augmentative. (S.) b2: أَلِفُ التَّفْضِيلِ وَ التَّقْصِيرِ [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in فُلَانٌ أَكْرَمُ مِنْكَ [Such a one is more generous, or noble, than thou], (T, K, *) and أَلْأَمُ مِنْكَ [more ungenerous, or ignoble, than thou], (T,) and أَجْهَلُ النَّاسِ [the most ignorant of men]. (T, K. *) b3: أَلِفُ العِبَارَةِ [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called العَامِلَةِ [the operative], as in أَنَا أَسْتَغْفِرُ اللّٰهَ [I beg forgiveness of God], (T, K,) and أَنَا أَفْعَلُ كَذَا [I do thus]. (T.) b4: أَلِفُ الاِسْتِفْهَامِ [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. همز, Mughnee,) as in أَزَيْدٌ قَائِمٌ [Is Zeyd standing?], (Mughnee,) and أَزَيْدٌ عِنْدَكَ أَمْ عَمْرٌو [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and أَقَامَ زَيْدٌ [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is لَا or نَعَمْ; (Msb;) and in a negative phrase, as أَلَمْ نَشْرَحْ [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an ا is interposed between the two hemzehs, [so that you say أَاأَنْتَ, also written آأَنْتَ,] as in the saying of Dhu-r-Rummeh, أَيَا ظَبْيَةَ الوَعْسَآءَ بَيْنَ جَلَاجِلٍ وَبَيْنَ النَّقَا أَاأَنْتِ أَمْ أُمُّ سَالِمِ [O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with إِنَّ, as in the Kur xii. 90, أَئِنَّكَ لَأَنْتَ يُوسُفُ Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. همز, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], أَأَنْتَ قُلْتَ لِلنَّاسِ or آأَنْتَ [Didst thou say to men?], (T,) and أَلَمْ نَشْرَحْ [explained above], (Msb in art. همز,] and in أَضَرَبْتَ زَيْدًا or أَأَنْتَ ضَرَبْتَ [Didst thou beat Zeyd?], and أَزَيْدًا ضَرَبْتَ [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], أصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] أَتَعْبُدُونَ مَا تَنْحِتُونَ [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] أَفَأَصْفَاكُمْ رَبَّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] أَلَمْ يَأْنِ لِلّذِينَ آمَنُوا [Hath not the time yet come for those who have believed?]. (Mughnee.) and to denote a command, as in [the Kur iii. 19,] أَأَسْلَمْتُمْ, meaning أَسْلِمُوا [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) and to denote equality, occurring after سَوَآءٌ and مَا أُبَالِى and مَا أَدْرِى and لَيْتَ شِعْرِى, and the like, as in [the Kur lxiii.6,] سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,َا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, سَوَآءٌ عَلَيْهِمُ الاِسْتِغْفَارُ وَعَدَمُهُ [Equal to them will be the begging of forgiveness and the not doing so], and مَا أَبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]: (Mughnee.) b5: أَلِفُ النِّدَآءِ [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in أَزَيْدُ, meaning يَا زَيْدُ [O Zeyd], (T, K,) and in أَزَيْدُ أَقْبِلْ [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) آ with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in آَزَيْدُ أَقْبِلْ [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, Yousay to a man, in calling him, آفُلَانُ and أَفُلَانُ and آيَا فُلَانُ (TA) or أَيَا. (S and K in art. ايا.) b6: إِاللّٰهِ, for إِىْ وَاللّٰهِ: see إِى. b7: In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, قُولِئْ [Say thou], and to two men, قُولَأْ [Say ye two], and to a pl. number, قُولُؤْ [Say ye]; but not when the verb is connected with a word following it: and they say also لَأْ, with a hemzeh, [for لَا,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent ا], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) Az [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-'Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) b8: Ks cites, [as exhibiting two instances of a rare usage of أَا, or آ, in a case of pausing, in the place of a suppressed word,] دَعَا فُلَانٌ رَبَّهُ فَأَسْمَعَا الخَيْرُ خَيْرَانِ وَ إِنْ شَرٌّ فَأَا وَلَا أُرِيدُ الشَّرَّ إِلَّا أَنْ تَأَا [written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, إِلَّا أَنْ تَشَآءَ; this being of the dial. of Benoo-Saad, except that it is [with them] تَا, with a soft ا [only]: also, in replying to a person who says, “Wilt thou not come?” one says, فَأْ, meaning فَاذْهَبْ [Then go thou with us]: and in like manner, by فأا, in the saying above, is meant فَشَّرٌّ. (TA.) A5: Hemzeh also sometimes occurs as a verb; إِه, i. e.! with the إِ of pausation added, being the imperative of وَأَى as syn. with وَعَدَ. (Mughnee.) A6: [As a numeral, 1 denotes One.]

جوب

1 جَابَهُ, (S, * TA,) aor. ـُ (S, TA,) inf. n. جَوْبٌ (S, A, K, TA) and تَجْوَابٌ, (Har p. 336,) He made a hole in it; or rent, or tore, it; (S, A, K, TA;) as also ↓ اجتابهُ: (K, * TA:) he made a hole through, or in, or into, it; perforated, pierced, or bored, it: (TA:) he cut it: (S, A, K, TA:) he cut it in like manner as one cuts a جَيْب [or an opening at the neck and bosom of a shirt &c.]: (L, TA:) he made, or cut, a hole in the middle of it; cut a piece out of the middle of it; hollowed it out; or excavated it. (TA.) You say, جاب الصَّخْرَةَ He made a hole in the rock; (A, TA;) perforated, pierced, or bored, it. (TA.) Hence, in the Kur [lxxxix. 8], وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالوَادِ (Fr, S, TA) And Thamood, who made holes in the rocks, (Fr, TA,) or cut the rocks, (Bd, Jel,) [or hollowed them out,] and made them dwellings, in the valley, (Fr, Bd, Jel, TA,) i. e., in Wádi-l-Kurà. (Bd, Jel.) You say also, جاب القَمِيصَ, (S, A, K,) aor. ـُ [inf. n. جَوْبٌ;] (S, K, and Msb in art. جيب;) and aor. ـِ (S, K,) [inf. n., app., جِيبٌ, originally جَوْبٌ; see a verse cited below, and a remark of Sh thereon;] and ↓ جوّبهُ; (A, K;) He hollowed out, or cut out in a round form, the جَيْب of the shirt: (S, and Msb in art. جيب:) or he cut the جَيْب of the shirt: (A:) or he made a جَيْب to the shirt; (K;) as also جَيَّبَهُ, (S, and Msb in art. جيب,) inf. n. تَجْيِيبٌ. (S.) And جاب الثَّوْبَ He cut the garment, or piece of cloth; [or cut it out;] as also ↓ اجتابهُ. (A.) And جاب النَّعْلَ, inf. n. جَوْبٌ, He cut out the sandal. (TA.) And جاب القَرْنُ [i. e. جاب اللَّحْمَ] The horn cut the flesh and came forth. (TA.) b2: [Hence, also,] جاب, (S, A, Msb, TA,) aor. ـُ (S, Msb, TA) and يَجِيبُ, (S, TA,) inf. n. جَوْبٌ; (TA;) and ↓ اجتاب; (S, A, TA;) (tropical:) He traversed, or crossed, (S, A, * Msb, TA,) or cut through by journeying, (TA,) a country, (S, TA,) or a land, (Msb,) and a desert, and the darkness: (A, * TA:) and جَوْبٌ signifies likewise the pouncing down of a bird. (TA.) A rájiz says, بَاتَتْ تَجِيبُ أَدْعَجَ الظَّلَامِ جِيبَ البِيَطْرِ مِدْرَعَ الهُمَامِ (assumed tropical:) [She passed the night cutting through the black darkness, like as the tailor cuts through the woollen tunic of the valiant chief, making the opening at the neck and bosom]: (S: [but in one copy, instead of جِيبَ, I here find جَيْبَ; and in art. بطر, شَقَّ:]) and Sh remarks that this [verb تجيب, or the inf. n. جيب,] is not from الجَيْبُ [meaning “ the opening at the neck and bosom ” of a shirt &c.], because its medial radical is و, and that of الجيب is ى: (TA:) [i. e., جاب, aor. ـب is originally جَوَبَ, aor. ـْ One says also, of news, يَجُوبُ الأَرْضَ مِنْ بَلَدٍ إِلَى بَلَدٍ (assumed tropical:) [It traverses the earth from country to country, or the land from town to town]. (S, TA.) And of proverbs, تَجُوبُ البِلَادَ (assumed tropical:) They are current in the countries, or towns. (TA.) b3: It is said in a trad., جِيبَتِ العَرَبُ عَنَّا كَمَا جِيبَتِ الرَّحَا عَنْ قُطْبِهَا (assumed tropical:) The Arabs were rent from us, like as the mill-stone is rent from its pivot; we being in the midst, and they around us. (TA.) A2: جَابَتِ الدَّعْوَةُ: see أَجْوَبُ.2 جوّب: see 1. b2: Also, said of the light of the moon, (assumed tropical:) It illumined, and rendered clear, [by penetrating,] a dark night. (TA.) A2: جوّب عَلَيْهِ [from جَوْبٌ “ a shield ”] He shielded him. (TA: so accord. to an explanation of the act. part. n.) 3 جَاْوَبَ [جاوبهُ, inf. n. مُجَاوَبَةٌ, He returned him answer for answer, or answers for answers; held a dialogue, colloquy, conference, disputation, or debate, with him; bandied words with him.] See 6, in two places.4 اجابهُ, (S, A, Msb, TA,) inf. n. إِجَابَةٌ (S, Msb, K, * TA) and إِجَابٌ (K, * TA) and ↓ جَابَةٌ, (Kr, TA,) or this last is a simple subst., (AHeyth, S, TA,) like طَاعَةٌ and طَاقَةٌ, (S, A,) used in the place of an inf. n.; (AHeyth, TA;) and ↓ استجابهُ (A, K, TA) and ↓ اِسْتَجُوَبَهُ and لَهُ ↓ اِستجاب; (K, TA;) [for] إِجَابَةٌ and ↓ اِسْتِجَابَةٌ are syn.; (S, TA;) He answered him, replied to him, responded to him, (Msb, TA,) either affirmatively or negatively. (Msb.) And اجاب قَوْلَهُ He answered, or replied to, his saying. (Msb.) And اجاب عَنْ سُؤَالِهِ (S, TA) He answered, or replied to, his question. (TA.) And اجاب دُعَآءَهُ, (Msb, TA, *) and دُعَآءَهُ ↓ استجاب, (S, A, TA,) and لَهُ ↓ استجاب, (Msb,) and مِنْهُ ↓ استجاب, (Har p. 307,) said of God, (S, A, Msb, TA,) [He answered his prayer;;] He accepted his prayer; (Msb;) He recompensed his prayer by gift and acceptance. (TA.) It is said in the Kur [ii. 182], أُجِيبُ دَعْوةَ الدَّاعِى إِذَا لِى ↓ دَعَانِ فَلْيَسْتَجِيبُوا [I answer the prayer of him who prayeth to me;] therefore let them answer me; (TA;) i. e., let them answer my call by obedience, (Jel,) when I call them to belief and obedience: (Bd:) accord. to Fr, what is here meant [by the last verb] is تَلْبِيَة [q. v. in art. لبى]: (TA:) [or let them give me their assent, or consent, to my call; or let them obey my call: for you say, اجابهُ إِلَى شَىْءٍ and عَلَى شَىْءٍ, (for the latter of which there is authority in this art. in the TA, but the former is more common,) and] له ↓ استجاب, He obeyed him, or complied with his desire, in doing a thing, [or consented to do it,] when summoned, or invited, to do it. (Msb.) b2: اجابت الأَرْضُ (assumed tropical:) The land produced plants, or herbage. (Ham p. 94.) b3: دَمْعٌ يُجِيبُ (assumed tropical:) Tears running, or flowing; as though called for and answering the call. (Har p. 71.) A2: The forms أَجْوَبَ and أَجْوِبْ [as verbs of wonder] are not used: therefore you say, مَا أَجْوَدَ جَوَابَهُ and أَجْوِدْ بِجَوَابِهِ [How good is his answer, or reply!]; not مَا أَجْوَبَهُ nor أَجْوِبْ بِهِ: nor do you say, هُوَ

أَجْوَبُ مِنْكَ [meaning He is better in answering, or replying, than thou: but see أَجْوَبُ, below]. (Sb, TA.) 6 تجاوبوا i. q. بَعْضُهُمْ بَعْضًا ↓ جَاوَبَ [They returned one another answer for answer, or answers for answers; they answered one another; replied, one to another; held a dialogue, colloquy, conference, disputation, or debate, together; bandied words, one with another]: (K:) ↓ مُجَاوَبَةٌ and تَجَاوُبٌ both signify i. q. تَحَاوُرٌ. (S, TA.) In like manner one says of turtle-doves, (A,) of pigeons, of braying camels, and of neighing horses. (TA.) b2: [Hence,] يَتَجَاوَبُ أَوَّلُ كَلَامِهِ وَآخِرُهُ (tropical:) The first and the last parts of his speech correspond, or are consistent. (A, TA.) 7 انجاب [It (a garment) became rent, or slit: see مُنْجَابٌ]. b2: Said of a cloud, or a collection of clouds, It cleared away [so as to leave an open space]. (S, Msb.) It is said in a trad., وَانْجَابَ السَّحَابُ عَنِ المَدِينَةِ حَتَّى صَارَكَالإِ كْلِيلِ And the clouds became gathered and drawn together, and cleared away from the city [so that they became like a crown]. (TA.) b3: [It (a place) was, or became, clear, open, or unobstructed.] See جَوْبَةٌ

A2: انجابت She (a camel) stretched forth her neck, to be milked; (K;) as though she complied with the desire of her milker to be restrained [ for that purpose]: but Fr says that he had not found a verb of this measure from أَجَابَ. (TA.) 8 اجتاب: see 1, in three places. b2: He dug a well. (K.) And اجتابت, said of a wild cow, She hollowed out, or excavated, a place to shelter herself from the rain. (TA.) b3: He put on, i. e. clad himself with, (T, S, K,) a garment, (T,) or a shirt; (S, K;) he entered into a shirt: and in like manner, (assumed tropical:) the darkness. (TA.) 10 استجاب and اِسْتَجْوَبَ, inf. n. اِسْتِجَابَةٌ: see 4, nine places.

جَابٌ: see جَأُبٌ, in art. جأب جَوْبٌ [an inf. n. (of 1, q. v.,) used in the sense of a pass. part. n. Hence,] a tribe is said to be جَوْبُ أَبٍ as meaning Cut [as it were] from one father; [sprung from the loins of one father;] occurring in a trad. (TA.) b2: A fire-place; [so called because hollowed out;] syn. كَانُونٌ. (K.) b3: A large دَلْو [or bucket; because of its hollow form]. (Kr, K.) b4: A shield; (S, K;) as also ↓ جَوْبَةٌ (TA) and ↓ مِجْوَبٌ: (K:) [see a verse cited voce يَلَبٌ:] pl. of the first أَجْوَابٌ. (TA.) b5: A garment like the بَقِيرَة: [so called because it has a slit in the middle, through which the head is put:] (S:) or a woman's shift. (K.) b6: See also جَوْبَةٌ

A2: [A kind, or sort.] You say, فُلَانٌ فِيهِ جَوْبَانِ مِنْ خُلُقٍ [In such a one are two kinds of temper, or disposition]; i. e., he does not remain in one temper, or disposition. (TA.) And Dhu-Rummeh says, جَوْبَيْنِ مِنْ هَمَاهِمِ الأَغْوَالِ meaning Thou hearest two kinds of the sounds, or voices, [or mutterings,] of the ghools. (TA.) جَيْبٌ meaning The [part called] طَوْق of a shirt, (see art. جيب,) is, accord. to some, from the root جوب, because the middle of it is cut out: accord. to others, from the root جيب. (TA.) جَابَةٌ is an inf. n. of أَجَابَ, (Kr, TA,) or a simple subst. (A Heyth, S, TA) used in the place of an inf. n. (A Heyth, TA. See 4.) Hence, أَسَآءَ سَمْعًا فَأَسَآءَ جَابَةً [He heard ill, and therefore answered ill]: (S, A, K:) a prov., and therefore not to be rehearsed otherwise than in the original way, as above: [not to be altered by the substitution of إِجَابَةٌ or إِجَابًا for جَابَةً:] its origin is said to have been this: Sahl [or Suheyl] Ibn-' Amr had an insane son; and a man said to him, أَيْنَ

أَمُّكَ, i. e. “ Whither is thy tending? ” to which he (thinking that he said, أَيْنَ أُمُّكَ [“ Where is thy mother ! ”],) answered, “She is gone to buy flour: ” whereupon his father uttered the words of this prov. (TA. [See also Freytag's Arab. Prov. i. 603.]) See also جَوَابٌ

A2: جَابَةُ المِدْرَى is a dial. var. of جَأْبَةُ المدرى: (K: [see art. جأب:]) accord. to AO and Sh, it is without ء: accord. to the former, it means A doe-gazelle when her horn has come forth; and accord. to the latter, when her horn has cut the skin and come forth: (T, TA:) or it means having smooth horns; and if so, it has no [known] derivation. (TA.) [See also art. درى.]

جَوْبَةٌ A depressed place amid the houses of a people, into which the rain-water flows: (TA:) a pit, an excavation, or a hollow, (T, K, TA,) round and wide: (T, TA:) a gap, or an opening, in the clouds; and in mountains: and a clear space (↓ مَوْضِعٌ يَنْجَابُ) in a [stony tract such as is called] حَرَّة: (S:) a place (AHn, K) that is clear, (AHn,) plain and smooth, (AHn, K,) such as is termed دَارَةٌ, with few trees, like a round غَائط [or wide and depressed tract], (AHn,) in a tract that is hard, or hard and level, or level but rough, (AHn, K,) and such as is of large extent, not in sands nor in a mountain; so called because [for the most part] clear of trees: (AHn:) and an intervening space between houses; (K;) as also ↓ جَوْبٌ: (TA:) and a wide, or spacious, and smooth tract, between two lands: (K:) any wide gap, or opening: any gap, or opening, without buildings: (TA:) pl. جُوَبٌ (S, K) and جَوْبَاتٌ (TA.) b2: The former of these pls. also signifies The pudenda of women; syn. فُرُوجٌ. (TA.) b3: See also جَوْبٌ جِيبَةٌ i. q. جَوَابٌ, q. v. (S, K.) So in the phrase, إِنَّهُ لَحَسَنُ الجِيَبةِ [Verily he is good in respect of answer or reply or response: or here it seems rather to signify, agreeably with analogy, the mode, or manner, of answering or replying or responding]. (S.) جَوَابٌ An answer, a reply, or a response, (Msb, TA, *) to a letter, or writing, and to a saying, or question; and this is either affirmative or negative: (Msb:) [accord. to some, it is only after a question or demand; but this is not correct; for it is often a reply to an affirmation:] ↓ جِيبَةٌ [q. v.] is syn. therewith; (S, K;) and so are ↓ جَابَةٌ [q. v.] and ↓ مَجُوبَةٌ: (K:) the pl. of جواب is أَجْوِبَةٌ and جَوَابَاتٌ (Msb.) [Hence, in grammar, حَرْفُ جَوَابٍ A responsive, or replicative, particle. And جَوَابُ شَرْطٍ An apodosis; the complement, or correlative, of a condition; as أَكْرَمْــتُكَ in the saying, إِنْ جِئْتَنِى أَكْرَمْــتُكَ; also called جَزَآءُ شَرْطٍ, and جَوَابُ جَزَآءٍ. And جَوَابُ قَسَمٍ The complement of an oath.] b2: Also The sound of a bird pouncing down from the sky. (TA from a trad.) جَوَّابٌ [An excellent well-digger:] a surname given to Málik Ibn-Kaab El-Kilábee, (AO, ISk, S, K, *) because he dug not a well nor bored a rock without making it to yield water. (AO, ISk, S.) b2: (assumed tropical:) A traverser of countries; one who travels much. (TA.) Hence, جَوَّابُ لَيْلٍ سَرْمَدٍ (assumed tropical:) One who travels all the night without sleeping. (TA.) And جَوَّابٌ جَأّبٌ (assumed tropical:) One who traverses the countries and gains wealth. (TA.) And جَوَّابُ الفَلَاةِ (assumed tropical:) The guide of the desert. (TA.) الجَائِبُ العَيْنِ The lion. (K.) جَائِبَةُ خَبَرٍ (tropical:) News that traverses the earth, from country to country, or town to town: (S, A: *) or i. q. طَرِيقَة خَارِقَة [app. a mistranscription for طِرِيفَة خارقة, meaning recent news that traverses the land]. (K.) And [the pl.] جَوَائِبُ (assumed tropical:) Tidings from afar. (K.) And جَوَائِبُ الأَمْثَالِ (assumed tropical:) Current proverbs; such as traverse the countries. (TA.) أَجْوَبُ, [see 4,] in the following question, put to Mohammad, (TA,) أَىُّاللَّيْلِ أَجْوَبُ دَعْوَةً is either from جُبْتُ الأَرْضَ (K, TA) “ I traversed the land,” (TA,) and signifies (tropical:) More, or most, penetrating to the places whence the answer is imagined to proceed; (K, TA;) or [it signifies more, or most, quick in being answered,] from الدَّعْوَةُ ↓ جَابَتِ, of the measure فَعُلَت, [i. e., originally جَوُبَت,] “ the prayer became answered,”

which, however, is a verb not in use, like as فَقِيرٌ and شَدِيدٌ are imagined to be derived from فَقُرَ and شَدُدَ: (Z, TA:) or it signifies more, or most, quick of answer, [from أَجَابَ,] and is [anomalous, and] similar to أَطْوَعُ [“ more obedient ”], from الطَّاعَةُ, [i. e. from أَطَاعَ “ he obeyed,”] (M, L, TA,) and to أَعْطَى [“ more, or most, excellent in giving,” from أَعْطَى “ he gave ”], and لَوَاقِحَ [pl. of لَاقِحَةٌ a “ fecundating ” wind, (in the Kur xv. 22,) from أَلْقَحَ “ he, or it, fecundated ”], (M, L, K, TA,) and the like; (M, L, TA;) and if so, the word is anomalous because a word of the measure أَفْعَلُ of this kind is not derived from a verb of more than three letters, except in certain cases of deviation from the constant course of speech: (L, TA:) the meaning is, (tropical:) What part of the night is that [in which prayer most quickly penetrates? or] in which prayer is most quick in being answered? (Mgh:) or what part of the night is that in which God is most quick in answering prayer? (L, TA.) مَجُوبُ [pass. part. n. of 1, q. v.:] Anything cut in the middle, or of which the middle is cut out; as also ↓ مُجَوَّبٌ; (T, TA;) and the latter, anything hollowed out in the middle. (TA.) مِجْوَبٌ An iron instrument with which one cuts [or perforates or hollows out]. (S, TA.) b2: See also جَوْبٌ المُجِيبُ one of the names of God; The Answerer of prayer; He who recompenses prayer and petition by gift and acceptance. (TA.) مَجُوبَةٌ: see جَوَابٌ مُجَوَّبٌ: see مَجُوبٌ b2: [Hence,] أَرْضٌ مُجَوَّبَةٌ (assumed tropical:) A land of which one part has been rained upon (K, TA) and not another. (TA.) مِجْوَابٌ An instrument with which palm-sticks and canes &c. are bored by the maker of cages or crates or the like. (TA in art. ثطب.) مُتَجَاوِبٌ (tropical:) Speech, or language, of which the several parts correspond, or are consistent. (A, TA.) مُنْجَابٌ A garment rent, or slit. (Ham p. 338.)

قبر

1 قَبَرَ, aor. ـُ and قَبِرَ, inf. n. قَبْرٌ (S, Msb, K) and مَقْبَرٌ, (K,) He buried a corpse; (S, Msb, K:) concealed it in the earth. (TA.) 4 اقبرهُ He made him to be buried: so in the Kur, lxxx. 21: (Fr, S:) where it is meant that man is not made by God to be thrown, when dead, to the dogs, (S,) or to the birds and wild beasts. (Fr.) b2: He ordered that he should be buried. (S, Mgh, Msb.) b3: [He permitted that he should be buried.] The tribe of Temeem said to El-Hejjáj, who had slain Sálih the son of 'Abder-Rahmán, أَقْبِرْنَا صَالِحًا, meaning, Permit us to bury Sálih. (S, * TA.) You say also اقبر القَوْمَ, meaning, He gave them their slain that they might burg him. (K.) b4: He assigned to him, or made for him, a grave (ISk, S, Msb, K) to be buried in it: (S:) he made him to have a grave. (Mgh.) b5: Accord. to some, He ordered him to dig a grave. (TA.) قَبْرٌ A grave, tomb, sepulchre, or place of burial, of a human being: (K:) pl. قُبُور. (S, Msb, K.) قُبَرٌ: see قَبَّرٌ.

قُبَّرٌ (S, Msb, K) and ↓ قُبَرٌ (K) and ↓ قُنْبُرَآءُ (S, K) and ↓ فُنْبُرٌ, this last occurring in a Rejez, to be cited below, (S,) The [lark;] a kind of bird, (S, K,) resembling the حُمَّرَة; (TA;) a kind of small bird; (Msb:) n. un. قُبَّرَةٌ (S, Msb, K) and قُبَرَةٌ (K) and قُنْبُرَةٌ, (S, Msb,) which last is the form used by the vulgar, (S,) or it is not allowable, or it is a form of weak authority, (K,) and is also pronounced قُنْبَرَةٌ: (Msb:) pl. of قنبراء, (S, K,) and of قنبرة, (Msb,) قَنَابِرُ. (S, Msb, K.) AO cites, from a Rejez of Jendel Ibn-El-Muthennà Et-Tahawee, جَآءَ الشِّتَآءُ وَاجْثَأَلَّ القُنْبُرُ [The winter came, and the lark plumed himself]. (S.) قُنْبُرٌ: see قُبَّرٌ.

قُنْبُرَآءُ: see قُبَّرٌ.

مَقْبَرٌ and مَقْبُرٌ: see مَقْبُرَةٌ.

مَقْبُرَةٌ and مَقْبَرَةٌ (S, Mgh, Msb, K) and مَقْبِرَةٌ and مِقْبَرَةٌ (K) and ↓ مَقْبَرٌ, (Lth, S, Mgh,) with fet-h only, (Mgh,) this last occurring in poetry, (S,) but agreeable with analogy, (IB,) and ↓ مَقْبُرٌ. (MF, and TA voce أَلُوكٌ, [under which see some remarks on words of this form in the present work,]) A cemetery, burial-place, or place of graves: (Msb, K:) or the place of a grave: (Mgh:) or the last of the above words has this latter signification: (Lth:) pl. (of مقبرة and مقبر, Mgh) مَقَابِرُ. (S, Mgh, Msb.) مَقْبَرِىٌّ and مَقْبُرِىٌّ applied to a man [A keeper of a cemetery: or of a grave or tomb: or a gravedigger]. (S.)