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
أَلِفَــاتٌ;] 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
أَلِفَــات 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 الـ
ـأَلِفُ الهَادِئَةُ [the quiescent alif, and الـ
ـأَلِفُ 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: الـ
ـأَلِفُ 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: أَلِفَــاتُ 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: الـ
ـأَلِفُ 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 الـ
ـأَلِفُ 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: الـ
ـأَلِفُ 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: الـ
ـأَلِفُ 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: أَلِفَــاتُ 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.]
