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 ↓ أَنْتُمَــا, (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 وَــأَنْتُمُ 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 أَكْرَمْتُكَ [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 أَنْتُمَــا; 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.)

من

اين أَوْضَحَ. (T, in L, art. وضح.) 6 تَوَاضَعَ He was, or became, lowly, humble, submissive, or in a state of abasement: (Msb:) or he lowered, humbled, or abased, himself. (S, K.) b2: تَوَاضَعَا الرُّهُونَ They two laid bets, wagers, or stakes, each with the other; syn. تَرَاهَنَا. (TA, art. رهن.) b3: تَوَاضَعَتِ الأَرْضُ (tropical:) The land was lower than that which was next to it. (TA.) 8 اِتَّضَعَتْ أَرْكَانُهُ

: see R. Q. 2 in art. ضع.

وَضْعٌ

, as one of the ten predicaments, or categories, Collocation, or posture. b2: Also The constitution of a thing; its conformation; its make. And i. q. قَنٌّ, meaning A mode, or manner, &c.

ضَِعَةٌ perhaps an inf. n. of وَضَعَتْ, meaning “ she brought forth: ” see 1, third sentence, in art. قرأ.

وَضِيعٌ Low, ignoble, vile, or mean; of no rank, or estimation. (Msb.) هُوَ مَوْضِعُ سِرِّى He is the depository of my secret, or secrets. b2: مَوْضِعُهُ الرَّفْعُ Same as مَحَلُّهُ الرفع b3: مَوْضِعٌ The proper application, or meaning, of a word. (Bd, iv. 48 and v. 45.) See 1 in art. حرف. And The case in which a word is to be used: see S, art. on the particle فَ. b4: And The proper place of a thing. b5: Ground; as when one says, “a ground for, or of, belief, trust, accusation,” &c. and The proper object of an action, &c.: as in the phrase فُلَانٌ مَوْضِعٌ لِلْإِكْرَامِ Such a one is a proper object of honouring.

مَوْضُوعٌ A certain pace of a beast; contr. of مَرْفُوعٌ. (S in art. رفع.) b2: مَوْضُوعٌ as an inf. n., signifying a certain manner of going of a beast: see رَفَعَ البَعِيرُ. b3: مَوْضُوعٌ, in logic, (assumed tropical:) A subject, as opposed to a predicate: and (assumed tropical:) a substance, as opposed to an accident: in each sense, contr. of مَحْمُولٌ. b4: (assumed tropical:) The subject of a book or the like. b5: See مَصْنُوعٌ. b6: أَصْوَاتٌ مَصُوغَةٌ مَوُضُوعَةٌ: see art. صوغ.

مُوَاضَعَة [when used as a conv. term in lexicology] i. q. إِصْطِلَاحٌ [when so used]. (Mz, 1st نوع.) أَكَمَةٌ مُتَوَاضِعَةٌ [(assumed tropical:) A low hill]. (S in art. خشع.)

من

1 مَنَّ عَلَيْهِ

, (S, M, Msb, K,) aor. مَنُّ

, (Msb,) inf. n. مَنٌّ (S, M, Msb, K) and مِنِّينَى; (K;) and ↓ امتنّ; (Msb;) He conferred, or bestowed, upon him, a favour, or benefit. (S, M, Msb, K.) Yousay, مَنَّ عَلَيْهِ شَيْأً, and بِشَىْءٍ, which latter is more common, and عليه بِهِ ↓ امتنّ He conferred, or bestowed, a thing upon him as a favour. (Msb.) b2: مَنَّ عَلَيْهِ, (S, M, Msb, K,) inf. n. مَنٌّ (T, Msb) or مِنَّةٌ; (S, K;) and ↓ امتن (S, M, Msb, K) and ↓ تمنّن; (M;) He reproached him for a favour, or benefit, which he (the former) had conferred, or bestowed; (M;) he recounted his gifts or actions to him. (Msb.) Ex., عَلَيْهَا بِمَا مَهَرَهَا ↓ اِمْتَنَّ [He reproached her for the dowry he had given her]. (K, art. مهر.) See Bd, ii. 264. See also an ex. in a verse cited voce سَرِفَ.5 تَمَنَّّ see 1.8 إِمْتَنَ3َ see 1.

مَنْ [used for مَا in the sense of What? as in the following of El-Khansà, أَلَا مَنْ لِعَيْنِى لَا تَجِفُّ دُمُوعُهَا O! what aileth mine eye, that its tears dry not? quoted in the TA, art. فثأ.] b2: مَنْ: respecting its dual مَنَانْ and مَنَيْنْ, and its pl. مَنُونْ and مَنِينْ, see I'Ak, p. 319. b3: مَنْ لِى بِكَذَا: see بِ (near the end of the paragraph).

مِنْ

: b2: زَيْدٌ أَعْقَلُ مِنْ أَنْ يَكْذِب means مِنَ الذَِّى يَكْذِبُ (Kull, p. 78) [i. e. Zeyd is more reasonable than he who lies: but, though this is the virtual meaning, the proper explanation, accord. to modern usage, is, that أَنْ is here for أَنَّ with the adjunct pronoun هُ; for in a phrase of this kind, an adjunct pronoun is sometimes expressed; so that the aor. must be marfooa; and the literal meaning is, Zeyd is more reasonable than that he will lie; which is equivalent to saying, Zeyd is too reasonable to lie. It may be doubted, however, whether a phrase of this kind be of classical authority. The only other instance that I have found is هُوَ أَحْصَنُ مِنْ أَنْ يْرَام وَأَعَزُّ مِن أَنْ يُضَام, in the TA, voce أَلْ. Accord. to modern usage, one may say, أَنْتَ أَعْقَلُ مِنْ

أَنَّكَ تَفْعَلُ كَذَا, which virtually means Thou art too reasonable to do such a thing; and here we cannot substitute الَّذِن for أَنّ. See أَنْ for أَنَّ.] b3: أَخْزَى اللّٰهُ الكَاذِبَ مِنِّى وَمِنْكَ: see أَىٌّ

b4: لَقِيتُ مِنْهُ أَسَدًا: see أَسْدٌ: and لَقِيتُ b5: مِنْهُ بَحْرًا; and رَأَيْتُ مِنْهُ بَحْرًا: see بحر b6: مِنْ in the sense of عِنْدَ: see جَدٌّ b7: جَرَى مِنْهُ مَجْرَى

كَذَا: see 1 in art. جرى b8: مِنْ and عَنْ, differences between: see عَنْ b9: مِنْ often means Some. b10: Often redundant: see 1 in art. عيض. b11: Of, or among: see two exs. voce فِى, latter part. b12: حُسَيْنٌ مِنِّى وَأَنَا مِنْهُ Hoseyn and I are as one thing, [as though each were a part of the other,] in respect of the love that is due to us, &c. (Commencement of a tradition in the Jámi' es-Sagheer: thus explained in the Expos. of El-Munáwee.) See Ham, p. 139; and De Sacy's Gr. i. 492. b13: مَا أَنَا مَنْ دَدٍ وَلَا الدَّدُ مِنِّى: see art. دد. IbrD confirms my rendering of this saying. b14: يَتَعَرَّضُ إِلَى شَىْءٍ لَيْسَ مِنْهُ [He applies himself to a thing not of his business to do]. (TA, art. عش.) b15: لَيْسَ مِنَّا He is not of our dispositions, nor of our way, course, or manner, of acting, or the like. (TA, art. غش.) b16: لَيْسَ مِنِّى (Kur, ii. 250) He is not of my followers: (Bd, Jel:) or he is not at one, or in union, with me. (Bd. See 1 in art. طعم.) See a similar usage of من, voce عِيصٌ. b17: أَنَا مِنْهُ كَحَاقِنِ الإِهَالَةِ: see حَاقِنٌ b18: مِنْ is used in the sense of فى in the phrase مِنْ يَوْمِ الجُمْعَةِ [In, or on, the day of congregation] in the Kur lxii. 9. (K, Jel.) So, too, in مِنْ يَوْمِهِ In, or on, his, meaning, the same, day: and مِنْ سَاعَتِهِ In, or at, his, meaning the same, instant of time. See also De Sacy's Gr., ii. 526.

مُنَ اللّٰهِ is for أَيْمُنُ اللّٰه.

مَنِىٌّ and المَنِىُّ, from مَنْ: see أَيِّىٌّ; and De Sacy's Anthol. Gr. Ar., pp. 374 and 401, and 165.

مَنٌّ

: see رِطْلٌ.

مِنَّةٌ [An obligation, عَلَى أَحَدٍ

upon one, and also لَهُ to him.] b2: A favour, or benefit, conferred, or bestowed. (M, Msb.) b3: Also an inf. n. See مَنَّ عَلَيْهِ.

لَا أَفْعَلُهُ أُخْرَى المَنُونِ I will not do it till the end of time. (S.) b2: مَنُونٌ is fem. and sing. and pl. (Fr, S.) مَنِينٌ The first (or main) rope of a well. See كَرَبٌ.

مَنَّانٌ Very bountiful or beneficent. b2: Also [Very reproachful for his gifts;] one who gives nothing without reproaching for it and making account of it: an intensive epithet. (TA.) اِمْتِنَانِىٌّ Gratuitous; granted as a favour: opposed to وُجُوبِىٌّ.

علو: علا. علامَنْ: سعيد مَنْ: (ميهرن ص32).
علا: تعالى، تعاظم، تظاهر بالعلو والرفعة (بوشر).
علا على: عَلَّى الارتفاع، زاد البناء ارتفاعا، وهو من مصطلح فن العمارة. (بوشر).
علا ب: تلا بصوت عال. (ابن جبير ص97).
علا: سفد، نزا على أنثاه. (بوشر). وفي ابن البيطار (3: 143): وهذا الحيوان بَغَّاء للحيوان وذلك إنه لا يمرَّ به حيوان من غير جنسه إلا وعلاه.
عَلَّى (بالتشديد): سفد، نزا على الأنثى. (معجم الطرائف).
عَلَّى: زاده ضغثا على إبالة. (ألكالا).
عَلَّى: دَفَّ بالواح خشبية، تخَّت. (ألكالا).
عَلَّى: ألقى بعيداً. (فوك).
أعلى: بدلاً أن يقال: أُعل عني يقال أيضاً أَعْلِ وحدها بمعنى تنحَّ عنّي وانصرف (الأغاني) ص20، وانظر أيضاً ص257 من التعليقات.
تعلَّى: أُلقي بعيداً. (فوك).
اعتلى: إذا اعتلى قدَّ (دي ساسي طرائف 2: 444) وقد ترجمها هذا العالم إلى الفرنسية بما معناه، إذا هاجم خصمه رافعاً ذراعه شقه.
استعلى على: أناف على: سما على، فاق، تفوّق جاوز، تجاوز، بزّ (فوك، ألكالا).
استعلى على: تكبّر على. تعجرف على: ازدرى، استخف به، احتقره. ففي كتاب ابن صاحب الصلاة (ص21 ق): تكلّم أشياخ الموحدين في استعلائه عليهم وبتقصيره بأولاد أمير المؤمنين.
عَلى: تستعمل قبل عدد الساعات، فيقال مثلاً: صلبوا المسيح على ثلاث ساعات من يوم الجمعة. كما تستعمل للدلالة على المسافة، فيقال مثلاً: كان موضع الذبح بالشام على ميلين من ايليا. (معجم أبي الفداء).
على: بمعنى طول، مدة. (لين 4145 القسم الثاني) وانظر كوسج (طرائف ص41). ففيه: فأقمت على عشرين يوماً. (ويجرز ص52، 188 رقم 333).
علَيَّ: لا بدّ لي، ينبغي لي، يجب عليّ .. ، يقال.
مثلاً: عليَّ مشورة، أي لا بدَّ لي من أن استشير، وعليَّ شخاخ: لا بد لي من أن أبول. (بوشر).
الذي عليه والذي له: ما هو مدين به وما يملكه. (بوشر).
ما عليك: الدراهم التي أنت مدين بها لي. ففي رياض النفوس (ص80 و): نزع المنديل من على رأسه وألقاه على بائع الفطائر والزلابية والقطائف وقال له: دع الصغير يأكل منها كما يشاء. فقال له صاحب الدكَان خُذ ما شئت حتى تأتي بما عليك فقال له ما احبَّ ذلك إلا برهن ومضى وهو حاسر الرأس إلى القصر. خلص لا له ولا عليه: ترك الأمر قبل الخسران، خرج من الهمل بلا خسارة، (بوشر).
على حساب، على نفقة. ويقال أيضاً: على كيس. مثلاً: أكله ولبسه عليك أو على كيسك، أي أكله ولبسه على نفقتك (بوشر) هذا عليَّ والمصروف على كيسي أي هذا على نفقتي (بوشر).
على بعضه: بلا انقطاع، بتواتر، على التتابع والتوالي. (بوشر) خمسة أيام على بعضهم (عاميَّة): خمسة أيام متعاقبة، متوالية، متتابعة، متلاحقة. (بوشر).
على الله: بمعنى بحب الله. ففي رياض النفوس (ص8): قال لي أعطه تلك العشرة التي معك على الله تبارك وتعالى.
بالله عليك: وبرضا الله عليك: أتوسل إليك وأتضرع باسم الله. (بوشر).
وعلى ما به: مهما يكن. وعلى أيَّة حال: كيف ما كان الأمر. (الأغاني، 5 ص9).
لا عليك: لا تخشى شيئاً، كن مطمئناً هادئ القلب، قرير العين، (بدرون ص278، 294، ابن بطوطة 2: 147).
ما عليك منه: لا تخش منه شيئاً. (بوشر).
ما عليك من شيء: لا تهتم بشيء. (بوشر). وبهذا المعنى تقريباً ما جاء في ألف ليلة (1: 342): لا عليك منى، أي لا تخشى ولا تخف عليّ.
ما عليه: هذا لا يهمه. (بوشر).
عَليك: حين يكون عليك اسم فعل فمعناه الأمر مثل عليك زيداً وينصب مفعولاً.
ومثاله في المقري (2: 308): عليك يا شمس العلى إظهاره. (انظر فليشر بريشت ص300).
عليك بنفسك اهتم بأمرك (رياض النفوس ص61 و) وفيه بعد ذلك: دَعْ عنك غيرَك، أي لا تهتم بأمر غيرك.
يا علي: يا ليت. (فوك).
عُِلى: عُليَّة، الغرفة في الطبقة الثانية من الدار، وقد ذكرها الكالا وجمعها علالي مقابل Soberado وهذه تعني الغرفة في الطبقة الثانية (وذكر فيكتور مرادفها Algorpha وهي الكلمة العربية: الغرفة وذكرها مقابل Miradero lugar de donde miramos بمعنى منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. وهي فيما يقول شوا (1: 308) وفيما يقول دي جوبرن (ص309). هي عُلى: oleah: عليّة: الطبقة الثانية من الدار، وستجد بعد هذا كلمات أخرى مشتقة من هذا الأصل تدل على هذه المعاني. وانظر أيضاً عُليَّة في معجم لين.
علوة: مرادف ذروة. (معجم الادريسي علوة، والجمع علاوي: تلّ، رابية، هضبة، قلعة. (بوشر).
عِلْيَة. علية الأفاويه: أجود الأفاويه وألذها وأفخرها. (أبو الوليد ص659 رقم 60).
عَلْوَي: الطوابق العليا. (رولاند).
عُلْوي: فوتاني. ففي عباد (1: 69).
وقل لعامها السفلى قد كتمت ... سريرة العالم العلوي اغمات
عَلَوي: علوي، سماوي. (بوشر). وفي حيان- بسام (1: 116و): كان بصيراً بالآثار العلوية عالماً بالأفلاك والهيئة.
العلوية: الكواكب الثلاثة العالية وهي: زحل والمشتري والمريخ (محيط المحيط). العلويان: الكوكبان العاليان وهما زحّلَ والمشتري (م. المحيط المقدمة: 1862، دي سلان 2: 219 رقم 3).
علوٍ، علوُ الإسناد أو السند (مملوك 151: 46) أو علو الرواية (المقري 1: 92): إذا ذكر في سند الأحاديث التي تروي عدداً متتابعاً من الرواة الثقات فهذه الأحاديث عوالٍ. (انظر عالية). ومنه قولهم: سمع منهم الصحيحين بعلو (المقري 1: 806 وانظر 1: 844).
علو: علية، غرفة في الطابق الأعلى. ففي المنتخب من تاريخ العرب (ص291): فأقامه على باب الدار في العلو. (وضبط الناشر لهذه العبارة ليس بالصحيح، ولم يصب الشارح في تفسيره). وفي العبدري (ص80 و): وأنزلني شيخنا شرف الدين الدمياطي بمدرسته الظاهرية في علو منها مليح وفيه (ص106 ق): وكنت نزلت بالمدرسة الكاملية منها في علو مشرف على السوق. وفي رياض النفوس (ص26 ق):
فكنت أبيت عنده وكنت في بيت في سقيفته وكان يسكن العلو فكان ينزل إليَّ. (وقد أثبت ضبط الكلمات وفقاً لما جاء في المخطوطات. ويقول دلابورت الجريدة الآسيوية 1830، 1: 136) أن اسم علو يطلق في طرابلس على ما يسمى مصرية بمراكش، وقد فسر كلمة مصرية بقوله: غرفة أو شقة عليا منعزلة، وهي إما متصلة بالدار وإما أن تكون فوق دكان، ويصعد إليها بدرج بابه من الطريق ولهذه الشقة وهي غرفة واحدة شباك صغير يطل على الطريق ولا يطل عادة على الفناء الداخلي للمنازل. ويسكنها العزاب غير المتزوجين. ووجدت في تاريخ تونس (ص123) الجمع علوات بهذا المعنى. ففيه: وأكره الناس على إخلاء علواتهم لسكنى الترك.
عَلوَّه: واهاً واحسرتاه، واحرباه. يا ويلاه، وأسفاه، يا لهفي على. وقد وردت في بيت عامي من الشعر في الاغاني (ص43).
ويرس السيد فليشر (ص298 من التعليقات) أنها تصحيف على وهٍ.
عُليَّة (لين) وفي معجم فوك عِليَّة: الطابق العلوي من الدار، سماه البيت أي أعلى طبقة منه.
عُليّه: بضم العين وكسرها: منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. (بوشر، ابن جبير ص51، 253، كرتاس ص36 وقد ذكرت فيه عدة مرات).
عُليَّة: تل رابية، ربوة مكونة من بقايا الزبل والرمال. (ميهرن ص32).
عالٍ. بالعالى: بصوت مرتفع (بوشر).
عالٍ: فائق، رفيع، ناعم دقيق. (بوشر).
شيء من العال: بضاعة جيدة من الدرجة الأولى (بوشر).
صوت عال: صوف ظهر الغنم وهو الألطف. صوف من الدرجة الأولى. (بوشر).
أضف إلى الأمثلة التي ذكرتها في رسالتي إلى السيد فليشر (ص27) لهذا المعنى ما جاء في معجم المنصوري: سقوطري هي جزيرة هندية ينسب إليها الصبر العالي (مع عين صغيرة تحت العين الكبيرة).
عالٍ: يقال له سند في الحديث إذا كان رواة هذا الحديث من الثقات. ففي مملوك (1، 1: 46): له سند عالي (الأصح عالٍ) في الحديث. ولم يُرْزَق الإسناد العالي. وفي المقري (1: 892): وسمعت منه جزءاً أخرجه من حديث يزيد بن هارون ممّا وقع له عاليا.
حمار عالٍ: حمار ذو أكاف مرتفع. (لين عادات 1: 286، ألف ليلة برسل 2: 138) وكذلك: أبغل عالية الركاب. (المقري 1: 231).
عالية العوالي: الأحاديث التي رواها عدد من متتابعون من الرواة الثقات. (دي سلان ترجمة ابن خلكان 2: 159، دي ساسي عبد اللطيف ص535، حاجي خليفة 4: 277 - 278، المقري 1: 564، 611).
عالية، والجمع عوال: من كانوا في الطبقة الأولى في لعب الشطرنج. (حاجى خليفة 1: 467) حيث يجب قراءة القتال بدل العيال كما لاحظ السيد فاندرلند في تاريخ الشطرنج 1: 106، 107، 120).
عالية: دار ذات طابق أول أو ذات عدة طوابق. (أسبينا مجلة الشرق 12: 149).
أعلى: لا يعني الذروة فقط بل طرف الشيء ونهايته أيضاً. (معجم الادريسي، ابن جبير ص237).
أعلاه: ضد أدناه. (بوشر، فهرس المخطوطات الشرقية في مكتبة ليدن 1: 156).
عَلَى أعْلى: فوق، أعلى من، (فوك).
أَعْلى: أجود، افضل صنف. (رسالة إلى السيد فليشر ص27).
شيء من الأعلى: بضاعة من الدرجة الأولى (بوشر).
أعْلى سند: سند قوامه عدد من رواة الحديث الثقات المتتابعين. ففي المقري (1: 844) وهو أعلى سند يوجد وفيه (1: 843) في كلامه عن أحد الشيوخ: إنه أعلى شيوخي في القراءات.
جدَّه الأعلى: أبو جده، أو أبو جدته. (المقري 2: 35) وجدَّه الأول. (ابن بطوطة 3: 102، 104).
الضُحَى الأعلى: في العبدري (ص45 ق): رحلنا في الضحى الأعلى من يوم الثلاثاء. وعند بوسييه: الضحا العالي، وهو من الساعة الثامنة إلى العاشرة صباحاً.
العُلْيا: وجمعه العُلى: كلمة تطلق على المذكر والمؤنث: الشيء كريم العنصر، والعمل الكريم، المكرمة. والرجال الأشراف أيضاً وهم الطائفة العليا، بحذف الطائفة. (ويجرز في هو جفلايت ص107) والمعنى الأخير عند (أبي الوليد ص160، عباد 1: 321) وعُلْيا: سمو، رفعة، شرف. أيضاً. (عباد 1: 221، 2: 73). عُلّى: جيد، كريم الأصل. (أبو الوليد ص105).
مَعْلاة: القسم المرتفع من مكة. ففي الادريسي (الباب الثاني، الفصل) في كلامه عن مكة: وطولها من المعلاة إلى المسفلة نحو ميلين وهو من جهة الجنوب إلى جهة الشمال. معالٍ: أشياء نفيسة ثمينة. (1: 39). معالٍ: رجال أشراف كرام. (عباد ص66، ملّر ص129).
مَعْلوة (مثل مَكْرُمة): شيء كريم وعمل كريم، (المقري 1: 865، 2: 597، 772).
مَعُلُوَّ. التاء المعلوة: حرف التاء (ابن بطوطة 2: 172: 232، 266).

علو
: (و (} عُلْوُ الشَّيءَ، مُثَلَّثَةً، {وعُلاوَتُه، بالضَّمِّ، وعالِيَتُه: أَرْفَعُه) .) تقولُ: قَعَدْت} عُلْوه وَفِي عُلْوِه، يتعَدَّى إِلَيْهِ الفِعْلُ بحَرْفٍ وبغيرِ حَرْفٍ.
وَفِي الصِّحاح: عُلْوُ الَّدارِ {وعِلْوُها: نَقِيضُ سُفْلها.
و (} عَلا) الشَّيءُ ( {عُلُوًّا) ، كسُمُوَ، (فَهُوَ} عَلِيٌّ) ، كغَنِيَ، (وعَلِيَ، كرضِيَ، {وتَعَلَّى؛) وقيلَ:} تَعلَّى إِذا عَلا فِي مُهْلةٍ.
( {وعَلاهُ و) } عَلا (بِهِ) عُلُوًّا ( {واسْتَعْلاهُ} واعْلَوْلاهُ! وأَعْلاهُ {وعَلاَّهُ) ، بالتَّشديدِ، (} وعالاهُ و) {عالى (بِهِ) :) كلُّ ذلكَ إِذا (صَعِدَهُ) جَبَلاً كانَ أَو دَابَّةً.
(والحُروفُ} المُسْتَعْلِيَةُ) سَبْعةٌ: الصادُ والغَيْن والقافُ والضادُ والخاءُ والطاءُ والظاءُ يَجْمَعُها قوْلك: (صَغَقَ ضَخْطَظٍ) ، وَمَا عَداها مُنْخَفِضٍ، ومَعْنى {الاسْتِعْلاء أَن تَتَصَعَّدَ فِي الحَنَك الأَعْلى فأرْبَعةٌ بأَطْبَاق والغَيْن والخَاء والقافُ لَا إِطْبَاق فِيهَا.
(و) } العَلاءُ، (كسَماءٍ: الرِّفْعَة.
(و) أَيْضاً: (اسْمُ) رجُلٍ، سُمِّي بذلكَ، وَهُوَ مَعْرفَةٌ بالوَضْعِ دونَ اللامِ، فَمن ذلكَ العَلاءُ بنُ الحَضْرميّ مِن الصَّحابَةِ.
( {وعَلا النَّهارُ: ارْتَفَع،} كاعْتَلَى {واسْتَعْلى.
(وعَلا الدَّابَّةَ) } يَعْلُوها: (رَكِبَها) ، وكذلكَ كلّ شيءٍ.
( {وأَعْلَى عَنهُ) :) إِذا (نَزَلَ) عَنهُ، كَذَا فِي النُّسخِ والصَّوابُ عَنْهَا.
(وعَلِيَ فِي المَكارِمِ، كرضِيَ، عَلاً) ، مَقْصورٌ، وَفِي الصِّحاحِ بالمدِّ، (وعَلاَ عُلُوًّا) ، كسُمُوَ: لُغَتانِ، قَالَ الشَّاعِرُ:
لمَّا عَلاَ كَعْبُك لي عَلِيتُ فجَمَعَ بَيْنَ اللُّغَتَيْنِ، قالَهُ الجوهريُّ.
(ورجلٌ} عالي الكَعْبِ) :) أَي (شريفٌ) ؛) وَفِي حديثِ قيلَةَ: (لَا يزالُ كَعْبُكِ {عالِياً) ، أَي لَا تَزَالِينَ شَريفَةً مُرْتفِعة على مَنْ يعادِيكِ.
(} والمَعْلاةُ) ، كمَسْعاةٍ: (كَسْبُ الشَّرَفِ) ، والجَمْعُ {المَعالِي.
(و) } المَعْلاةُ (مَقْبَرَةُ مكَّةَ فِي الحَجون) مَشْهورَةٌ.
(و) المَعْلاةُ: (ة باليَمامَةِ) مِن قُرَى الخَرْجِ.
(و) أَيْضاً: (ع قُرْبَ بَدْرٍ) بَيْنَهما بَرِيدُ الأُثَيْل جاءَ ذِكْرُه فِي كُتُبِ السِّيَرِ.
( {وعِلْيةُ النَّاسِ} وعِلْيُهم، مَكْسُورَيْنِ) :) أَي (جِلَّتُهُم) وأَشْرافُهم؛ وعِلّيَةُ جَمْعُ {عَلِيَ، كصِبْيَةٍ وصَبِيَ، أَي شَرِيف رَفِيع؛ كَمَا فِي الصِّحاح.
(وعَلاَ بِهِ وأَعْلاهُ} وعَلاَّهُ) ، بالتَّشْديدِ: أَي (جَعَلَهُ {عالِياً) ؛) وَمِنْه أَعْلَى اللهُ كَعْبَه.
(} والعالِيَةُ: أَعْلَى القَناةِ) ، وأَسْفَلُها السافِلَةُ؛ (أَو رأْسُهُ) ، كَذَا فِي النُّسخِ والصَّوابُ رأْسُها.
وَفِي المُحْكم: {عالِيَةُ الرُّمْح: رأْسُه؛ (أَو النِّصْفُ الَّذِي يَلِيَ السِّنانَ) .
(وقالَ الَّراغبُ: عالِيَةُ الرُّمْحِ مَا دُونَ السِّنانِ.
وقالَ غيرُهُ: عالِيَةُ الرُّمْحِ: مَا دَخَلَ فِي السِّنانِ إِلَى ثُلُثِه، والجَمْعُ} العَوالِي، وقيلَ: {عَوالي الرِّماح أَسِنَّتُها.
(و) } العالِيَةُ: (مَا فَوْقَ) أَرْضِ (نَجْدٍ إِلَى أَرضِ تِهامَةَ) و (إِلَى مَا وَراءَ مكَّةَ) ، وَهِي الحِجازُ وَمَا وَالاَها؛ كَذَا فِي الصِّحاحِ.
(وقِيلَ: عالِيَةُ الحِجازِ أَعْلاَها بَلَداً وأَشَرَفُها موضِعاً، وَهِي بِلادٌ واسِعَةً.
(و) المُسَمَّى {بالعالِيَةِ (قُرًى بظاهِرِ المدينةِ) المُشرَّفَةِ، (وَهِي العَوالِي) ، وأَدْنَاها من المدينَةِ على أَرْبَعَةِ أَمْيالٍ وأَبْعَدها من جهَةِ نَجْدٍ ثَمانِيَة، (والنِّسْبَةُ) إِلَيْهَا (} عالِيٌّ) على القِياسِ؛ (و) يقالُ أَيْضاً: (! عُلْوِيٌّ، بالضَّمِّ) وَهِي (نادِرَةٌ) على غيرِ قِياسٍ؛ كَمَا فِي الصِّحاح.
وَإِذا قُلْنا: إنَّ {العُلْوِيَّ مَنْسوبٌ إِلَى} عليا نَجْدٍ فَلَا ندْرَةَ.
(و) يقالُ: ( {عالَى) الرَّجُلُ (} وأَعْلَى) :) إِذا (أَتَاها) ، كأَعْرَقَ وأَتْهَمَ وأَنْجَدَ.
( {والعِلاوَةُ، بالكسْرِ: أَعْلَى الرَّأْسِ، أَو) أَعْلَى (العُنُقِ) .
(وَفِي الصِّحاح:} العِلاوَةُ رأْسُ الإنْسانِ مَا دامَ فِي عُنُقِه؛ يقالُ: ضَرَبَ {عِلاوَتَه: أَي رأْسَه.
(و) } العِلاوَةُ: (مَا وُضِعَ بَين العِدْلَيْنِ) بعد شدِّهما على البَعيرِ وغيرِهِ.
وَفِي الصِّحاح: العِلاوَةُ: كلُّ مَا عَلَّيْتَ بِهِ على البَعيرِ بعدَ تمامِ الوِقْرِ أَو عَلَّقْته عَلَيْهِ نحْو السِّقاءِ والسَّفُّودِ، والجَمْعُ {العَلاوَى، ومِثْلُه إداوَة، وأَدَاوَى.
(و) العِلاوَةُ، (من كلِّ شيءٍ: مَا زادَ عَلَيْهِ) .) يقالُ: أَعْطاهُ أَلْفَ دِينارٍ ودِيناراً} عِلاوَةً وأَلْفَيْن وخَمْسمائة عِلاوَة.
(و) العِلاوَةُ: (فَرَسُ) التوأَمِ بنِ عَمْرو اليَشْكريّ.
( {والعَلْياءُ: السَّماءُ) ، وَهُوَ اسْمٌ لَهَا لَا صِفَة.
(و) أَيْضاً: (رأْسُ الجَبَلِ) ؛) وقيلَ: رأْسُ كلِّ جَبَلٍ مُشْرِفٍ.
(و) أَيْضاً: اسْمُ (المَكانِ العالِي) ؛) وَفِي شِعْرِ العَبَّاس، رضِيَ اللهُ تَعَالَى عَنهُ:
حَتَّى احْتَوَى بيتُك المُهَيْمِنُ مِنْ
خِنْدِفَ} عَلْيَاءَ تَحْتَها النُّطُقُقالَ ابنُ الأَثِيرِ: هُوَ اسْمٌ للمَكانِ المُرْتفِعِ كاليفاعِ، وليسَتْ بتَأْنِيثِ! الأَعْلَى لأنَّها جاءَتْ منكَّرَةً، وفَعْلاءُ أَفْعَل يَلْزَمها التَّعْريف.
(و) قيلَ: (كلُّ مَا عَلاَ من شيءٍ) فَهُوَ عَلْياء. (و) {العَلْياءُ: اسْمُ (الفَعْلَةِ العالِيَةِ) على المَثَلِ.
(} وعُلْيَا مُضَر، بالضَّمِّ والقَصْر: {أَعْلاها) ؛) وقيلَ: قُرَيْش وقَيْس، وَمَا عَداهُم سُفْلَى مُضَر؛} والعُلْيا تَأْنِيثُ الأَعْلَى، والجَمْعُ {عُلا، ككُبْرَى وكُبَر.
قالَ ابنُ الأَنْبارِي: والضمُّ مَعَ القَصْر أَكْثَر اسْتِعْمالاً.
(} وعَلَّى المَتاعَ عنِ الَّدابَّةِ {تَعْلِيَةً: نَزَّلَهُ) ؛) لَا يقالُ} أَعْلاهُ فِي هَذَا المَعْنى إلاَّ مُسْتَكْرَهاً.
(و) {عَلَّى (الكِتابَ) :) إِذا (عَنْوَنَهُ} كعَلْوَنَهُ {عَلْوَنَةً} وعُلْواناً) ، بالضمِّ، وكَذلكَ عنونه وَقد مَرَّ ذِكْرُه فِي النونِ، {وعَلَّيْتُه، أَقْيَس اللّغَتَيْنِ.
(} وعالَوْا نَعِيَّهُ) ، بفتْحِ الَّلامِ: أَي (أَظْهَرُوهُ) ، وَلَا يقالُ: {أَعْلَوهُ وَلَا} عَلَّوْهُ.
(والعِلْيانُ، بالكسْر: الضَّخْمُ) الطَّويلُ مِنَّا ومِن الإِبِلِ، والأُنْثى بالهاءِ.
(و) أَيْضاً: (الطَّويلُ) مِن الضِّباعِ.
وقيلَ: بَعيرٌ عِلْيانُ: قدِيمٌ ضَخْمٌ. ورجُلٌ عِلْيانُ طَويلٌ جَسِيمٌ، هَكَذَا ضَبَطَه ابنُ سِيدَه والأزْهري بِكسْرِ العَيْن فِي الكُلّ.
وضَبَطَه الجَوْهري بفَتْحِ العَيْن فقالَ: ورجُلٌ عَلْيانُ كعَطْشانَ، وكَذلكَ المرْأَةُ ليَسْتوي فِيهِ المُذكَّرُ والمُؤَنَّثُ؛ وأَنْشَدَ أَبو عليَ:
ومَتْلَفٍ بَين مَوْماةٍ بمَهْلكةٍ
جاوَزْتُه بعَلاةِ الخَلْقِ علْيان (و) أَيْضاً: (المَتاعُ.
(و) قيلَ: العِلْيانُ: (النَّاقَةُ المُشْرِفَةُ) ؛) وقيلَ: الطَّويلَةُ الجَسِيمةُ، وقيلَ: مُرْتَفِعةُ السَّيْر لَا تَراها أَبَداً إلاَّ أَمامَ الرِّكاب.
(و) العِلْيانُ (مِن الأصْواتِ: الجَهيرُ، كالعلِّيانِ، بكَسْرَتَيْن وشَدِّ الَّلام فيهمَا) أَي فِي الصَّوْتِ والناقَةِ؛ وَلَو قالَ كصِلِّيان لسَلِمَ مِن هَذَا التَّطْويلِ.
(و) العِلْيانُ: (ذَكَرُ الضِّباعِ) ، أَو الطَّويلُ مِنْهَا.
(و) {العُلْوانُ، (بالضَّمِّ: عُنْوانُ الكِتابِ) ، وَهُوَ سِمَتُه.
قالَ الجَوْهرِي: يقالُ باللامِ وبالنونِ.
(والعَلايَةُ: ع) ، وكأَنَّه فِي الأصْلِ} عَلاوَةٌ.
(و) العَلايَةُ: (كلُّ موضِعٍ مُرْتَفِع) رُئي فِيهِ مَعْنى {الْعُلُوّ؛ (كالعَلْيِ كظَبْيٍ} والعَلِيُّ) ، كغَنِيَ: الصُّلْبُ (الشَّديدُ القَوِيُّ، وَبِه سُمِّي) الرَّجُلُ {عَلِيًّا، فَهُوَ مِن الشدَّةِ والقوَّةِ، ويكونُ أَيْضاً مِن الرّفْعَةِ والشَّرفِ، وأَفْضَلُ مَنْ سُمِّي بِهِ أَمِيرُ المُؤْمِنِين} عليُّ بنُ أَبي طالِبٍ، رضِيَ اللهُ تَعَالَى عَنهُ.
( {والعَلاةُ: السِّنْدانُ) حَجَراً كانَ أَو حَدِيداً، والجَمْعُ} العَلا؛ وَمِنْه حديثُ عَطاءٍ فِي مَهْبَطِ آدَم، عَلَيْهِ السّلام: (هَبَطَ {بالعَلاةِ) .
وقيلَ: هِيَ الزُّبْرة الَّتِي يَضْرِب عَلَيْهَا الحدَّادُ الحدِيدَ.
(و) } العَلاةُ: (حَجَرٌ يُجْعَلُ عَلَيْهِ الأَقِطُ) ؛) وأَنْشَدَ الجوهريُّ لمبَشِّر بنِ هُذَيْل الشمخي:
لَا تَنْفَعُ الشاوِيَّ فِيهَا شاتُه
وَلَا حِمارَاهُ وَلَا {عَلاتُه وقيلَ: هِيَ صَخْرةٌ يُجْعَلُ لَهَا إطارٌ من الأَخْثاءِ ومِن اللّبنِ والرّمادِ، ثمَّ يُطْبَخُ فِيهَا الأَقِطُ، والجَمْعُ العَلا.
(و) أَيْضاً: (كالعُلْبَةِ يُجْعَلُ حَوْلَها الخِثْيُ، يُحْلَبُ بهَا.
(و) أَيْضاً: (الناقَةُ المُشْرفَةُ) } العالِيَةُ.
وَفِي الصِّحاح: ويقالُ للنَّاقَةِ {عَلاةٌ تُشَبَّه بالسِّنْدانِ فِي صَلابَتِها؛ قَالَ الشَّاعرُ:
ومَتْلَفٍ وَسْط مَوْماةٍ بمَهْلَكةٍ
جاوَزْتُها بعَلاةِ الخَلْقِ علْيانِأَي طَوِيلَة جَسِيمة.
(و) } العَلاةُ: (فَرَسُ) عَمْرِو بنِ جَبَلَةَ اليَشْكُري.
(و) أَيْضاً: (جَبَلٌ) فِي أَرْضِ النَّمِرِ بنِ قاسِطٍ لبَنِي جُشَمِ بنِ زَيْدِ مَنَاة مِنْهُم قالَهُ نَصْر.
( {وعِلِّيُّونَ: جَمْعُ عِلِّيَ) ، بكسْرَتَيْن وشدِّ اللامِ والياءِ: موضِعٌ (فِي السَّماءِ السَّابعةِ تَصْعَدُ إِلَيْهِ أَرْواحُ المُؤْمِنينَ) ويقابِلُه سِجِّين فِي جهنَّم أَعاذَنا اللهُ مِنْهَا تصْعَدُ إِلَيْهِ أَرْواحُ الكَافِرِينَ، وقولُه تَعَالَى: {لفِي} عِلِّيِّين} ، أَي فِي أَعْلى الأمْكِنَة.
وقيلَ: {عِلِّيُّونَ شيءٌ فَوْقَ شيءٍ غَيْر مَعْرُوف واحِده وَلَا أُنْثاه، وَهُوَ ارْتِفاعٌ بعدَ ارْتِفاع.
وقيلَ: عِلّيُّون السماءُ السابعةُ؛ وقيلَ: هُوَ اسْمٌ لدِيوانِ الملائِكَةِ الحَفَظَةِ تُرْفَعُ إِليه أعمالُ الصّالِحِينَ.
(} ويَعْلى بنُ أُمَيَّة) :) أَبو صَفْوان التَّمِيمِيُّ الحَنْظليُّ؛ ويقالُ أَبو خالِدٍ، حَلِيفٌ لبَني عبْدِ المطَّلبِ، ( {ومُعَلَّى بنُ أَبي أَسَدٍ صَحابيَّانِ) .) أَمَّا} يَعْلَى بنُ أُمَيَّة فمَشْهُورٌ، وَلم أَجِد {لمُعَلّى بن أَبي أَسَدٍ ذِكْراً فِي الصَّحابَةِ، ثمَّ رأيْتُ الذَّهبيّ ذَكَرَه فِي الكُنى فقالَ: أَبو} المُعَلَّى جَدّ أَبي الأَسَدِ السّلَميّ فِي الأضْحِية وَلم يَصحّ.
ومُعَلَّى بنُ لوذان بنِ حارِثَة الأنْصارِيُّ الخَزْرجيُّ ذكَرَه ابنُ الكَلْبي فِي الصَّحابَة.
(! ويِعْلَى، بكسْر المُثنَّاةِ التَّحْتيةِ) :) اسْمُ (امْرأَةٍ) ، والصَّوابُ فِيهِ {تِعْلَى بكسْرِ التاءِ، كَمَا فِي التّكملَةِ.
(وعُبَيْدُ بنُ} يعْلَى) الطَّائيُّ، هَكَذَا فِي سائرِ النُّسخِ، والصَّوابُ أَنَّ والِدَ عُبَيْدٍ هَذَا تِعْلَى، بكسْرِ التَّاءِ الفَوْقيةِ كَمَا ضَبَطَه الحافِظُ فِي التَّبْصِيرِ، وقالَ فِيهِ: إنَّه (تابِعيٌّ) فرْدٌ. وذَكَرَه الَّذهبيُّ فِي الكاشفِ بينَ عُبَيْدِ بنِ البرَّاء عُبَيْدِ بنِ ثُمامَة، وقالَ: إنَّه رَوَى عَن أبي أَيّوب، وَعنهُ بُكَيْرُ بنُ الأَشَجّ وغيرُهُ، وثَّقَهُ النّسائي.
(و) يقالُ: (أَخَذَهُ {عَلْواً) ، بالفَتْح: أَي (عَنْوَةً) وقَهْراً.
(} والتَّعالِي: الارْتِفاعُ، إِذا أمَرْتَ مِنْهُ قُلْتَ: {تَعالَ، بِفَتْح الَّلامِ) ، أَي} اعْل، وَلَا يُسْتَعْملُ فِي غيرِ الأمْرِ، (وَلها: {تَعالَيْ) ، وَلَهُم} تَعالَوْا، ولهنَّ {تَعالَيْنَ؛ ويقُولونَ أَيْضاً:} تَعالَه يَا رَجُل، وللاثنين {تَعالَيا وَلَا يُبالُون أَن يكونَ المَدْعوّ أَعْلَى أَوْ أَسْفَل.
قالَ الْجَوْهَرِي: وَلَا يجوزُ أَن يقالَ مِنْهُ} تعالَيْت، وَإِلَى أَيِّ شيءٍ {أَتَعالَى.
وَفِي المِصْباح: وأَصْلُه أَنَّ الرَّجُلَ} العالِي كانَ يُنادِي السَّافِلَ فيقولُ: تعالَ، ثمَّ كَثُرَ فِي كَلامِهم حَتَّى اسْتُعْمِل بمعْنَى هَلُمَّ مُطْلقاً، وَسَوَاء كانَ مَوْضِعُ المَدْعوّ أَعْلَى أَوْ أَسْفَل أَو مُساوِياً، فَهُوَ فِي الأصْلِ لمعْنًى خاصَ، ثمَّ اسْتُعْمِل فِي مَعْنى عامَ، وتَتَّصِلُ بِهِ الضَّمائرُ بَاقِيا على فَتْحِهِ، ورُبَّما ضُمَّتِ اللامُ مَعَ جَمْعِ المذكَّرِ السالِمِ، وكُسِرَتْ مَعَ المُؤَنَّثَةِ؛ وَبِه قرَأَ الحَسَنُ البَصْري: {قُلْ يَا أَهْلَ الكِتابِ {تعالُوا} ، لمُجانَسَةِ الْوَاو.
(} وتَعَلَّى: عَلاَ فِي مُهْلَةٍ) ؛ نَقَلَهُ الجَوْهرِي.
(و) {تَعَلَّتِ (المرْأَةُ من نِفاسِها أَو) مِن (مَرَضِها) :) إِذا (سَلِمَتْ) ؛) وقيلَ: تَعَلَّتِ المرأَةُ من نِفاسِها: طَهرتْ. والمَرِيضُ من عِلّتِه: أَفاقَ مِنْهَا.
(وأَتَيْتُه من} عَلِ الَّدارِ، بكسرِ الَّلامِ وضَمِّها، و) أَتَيْتُه (مِنْ {عَلَا ومِنْ} عالٍ) ، كُلُّ ذلكَ: (أَي مِن فَوْقُ) ؛) شَاهِدُ عَل بكسْرِ اللَّام قولُ امْرىءِ القَيْس:
مِكَرَ مِفَرَ مُقْبِلٍ مُدْبِرٍ مَعًا
كجلْمُودِ صَخْرٍ حَطَّه السَّيْلُ من عَلِ وشاهِدُ! عَلُ، بضمِّ اللامِ، قولُ عَدِيِّ بنِ زَيْدٍ أَنْشَدَه يَعْقوب:
فِي كِناسٍ ظاهرٍ يَسْتُرُه
من عَلُ الشَّفَّان هُدَّابُ الفَنَنْوالشَّفَّانُ: القَطْرُ القَلِيلُ.
وشاهِدُ عَلا قَولُ أَبي النَّجْمِ، أَو غَيْلان بنِ حُرَيْث الرّبعي:
باتَتْ تَنُوشُ الحَوْضَ نَوْشاً مِن عَلا وشاهِدُ مِن عالٍ قولُ دُكَيْن بنِ رَجاءٍ، أَنْشَدَه يَعْقُوب:
ظَمأَى النَّسَا مِنْ تَحْتُ رَيَّا مِنْ عَالْ قالَ الجوهرِيُّ: وأَمَّا قولُ أَوْسٍ: فَمَلَّكَ باللِّيطِ الذِي تحتَ قِشْرِه
كغِرْقِىءِ بَيْضٍ كَنَّه القَيْظُ مِنْ {عَلُو فإنَّ الواوَ زائِدَةٌ، وَهِي لإطْلاقِ القافِيَةِ وَلَا يجوزُ مثلُه فِي الكَلامِ.
وقالَ ابنُ هِشَام وَالْتزم فِي عَلِ مُخَفَّفة اللَّام جَرّه بمِن وقَطعَه عَن الإضافَةِ، فَلَا يقالُ أَخَذْته مِن عَلِ السَّطْح كَمَا يقالُ مِن} علوه خِلافاً للجَوْهرِي وابنِ مالِكٍ. وأَمَّا قولُه:
أرمض من تَحت وأضحى من {عَلُهْ فالهاءُ للسَّكْت لأنَّه مَبْنيٌّ وَلَا وَجْه للبِناءِ وَلَو كانَ مُضافاً، وَإِذا أُرِيدَ بِهِ المَعْرِفَة فبِناء على الضمِّ كَمَا فِي البَيْتِ تَشْبيهاً لَهُ بالغَاياتِ أَو النَّكِرَةِ فَهُوَ مُعْرَبٌ كَمَا فِي قوْلِه:
حَطَّه السَّيْلُ من عَلِ
نقلَهُ البَدْر الْقَرَافِيّ فِي حاشِيَتِه.
(} وعالِ عَلَيَّ: أَي احْمِلْ) .
(قالَ الجَوْهرِي: وقولُ الشاعِرِ، وَهُوَ أُمَيَّةُ بنُ أَبي الصَّلْتِ:
سَلَعٌ مَّا ومِثْلُه عُشَرٌ مَّاعائِلٌ مَّا {وعالَتِ البَيْقُورا (2 أَي أَنَّ السَّنَة المُجْدبَةَ أَثْقَلَت البَقَر بِمَا حَمَلَتْه من السَّلَع والعُشَر.
(} والعِلِّيَّةُ، بالضَّم وَالْكَسْر) ، مَعَ تَشْدِيدِ اللامِ المَكْسورَةِ والياءِ: (الغُرْفَةُ، ج {العَلالِيُّ) .
(قالَ الراغبُ: هِيَ فَعَالِيل.
وَفِي الصِّحاح: وَهِي فُعِّيلة مثلُ مُرِّيقةٍ، وأَصْلُه} عُلِّيْوَة، فأُبْدِلَتِ الواوُ يَاء وأُدْغِمَت لأنَّ هَذِه الواوَ إِذا سَكَنَ مَا قَبْلها صَحَّت، كَمَا يُنْسَب إِلَى الدَّلْو دَلْوِيٌّ، وَهِي من {عَلَوْت.
وقالَ بعضُهم: هِيَ} العِلِّيَّة، بالكسْرِ، على فعلية، جَعَلَها من المُضاعَفِ؛ قَالَ: وليسَ فِي الكَلام فُعِّيلة.
( {والمُعَلَّى، كمُعَظَّمٍ: سابِعُ سِهامِ المَيْسِرِ) ؛) حَكاهُ أَبو عبيدٍ عَن الأصْمعي؛ هَذَا نَصّ الجَوْهري فقولُ شيْخنا هَذَا غَلَطٌ مَحْضٌ مُوْهِم غَيْر المُرَاد، بلِ} المُعَلّى هُوَ السَّهْم الَّذِي لَهُ سَبْعَة أَنْصباء كَمَا هُوَ ضَرورِي لمَنْ لَهُ أَدْنى إِلْمَام، انتَهَى. غَفلَة عَن النُّصُوص وَلَا مُخالَفَة بينَ قوْلِه وقَوْل المصنّف، فإنَّ سابِعَ سِهامِ المَيْسِر لَهُ سَبْعَة أَنْصِباء، ودليلُ ذلكَ قَوْلُ ابنِ سِيدَه: المُعَلَّى: القِدْحُ السابِعُ فِي المَيْسِرِ وَهُوَ أَفْضَلُها إِذا فازَ حازَ سَبْعَةَ أَنْصِباء وَله سَبْعَة فُروضٍ، وَعَلِيهِ غُرْمُ سَبْعة إِن لم يَفُزْ، فتأَمَّل ذلكَ.
(و) المُعَلَّى: (فَرَسُ الأشْعَرِ) بنِ حِمْران الجعْفيّ الشاعِر، واسْمُه مَرْثدٌ وكُنْيَته أَبو حِمْران؛ (وغَلِطَ الجوهريُّ فكسَرَ لامَه) . (قالَ شيْخُنا: وبالكَسْر رَواهُ غيرُهُ ممَّنْ صنَّفَ فِي خيلِ العَرَبِ، والمصنَّفُ اغْتَرّ بكَلامِ الصَّاغاني وَهُوَ مَبْحوث فِيهِ غَيْر مُسْتَند لثَبْت، انتَهَى.
قُلْت: وَالَّذِي قَرأْته فِي كتابِ أنْسابِ الخَيْل لابنِ الكَلْبي بفَتْح اللامِ، وَهِي نَسْخةٌ قدِيمةٌ مَضْبوطَةٌ، تاريخُها سَنَة ثلثمِائة وَعشرَة، قالَ فِيهِ: وكانَ الأَسْعَر يَطْلُبُ بني مازِنٍ من الأزْدِ، فكانَ يصبحُهم فيَقْتلُ مِنْهُم ثمَّ يَهْربُ فَلَا يُدْرَكُ، وكانتْ خالَتَهُ فيهم ناكحاً، فَقَالَت: إنِّي سأَدُلُّكم على مَقْتِله، إِذا رأَيْتُموه فصبُّوا لفَرَسِه اللَّبَنَ فإنَّه قد عَوَّده سَقْيه إيَّاه فَلَنْ يَضْبِطَه حَتَّى يَكْرَعَ فِيهِ، ففَعَلُوا فَلم يَضْبطْه حَتَّى كُرَعَ فِيهِ، فتَنادَى القوْمُ فلمَّا غَشِيته الرُماحُ قَالَ: واثكل أُمِّي وخالَتي، فصاحَتْ اضْرِب قنبه ففَعَل فوَثَب بِهِ، فَلم يُدْرَكْ فنَجا، فَقَالُوا لَهَا: مَا دَعاكِ إِلَى مَا فَعَلْتِ وأَنتِ دَلَلْتِينا عَلَيْهِ؟ فقالتْ: رَابَتْني عَلَيْهِ الثَّواكلُ فأَنْشأَ الأسْعَرُ يقولُ:
أُرِيدُ دِماءَ بَني مازِنٍ ورَاقَ المُعَلَّى بَياض اللّبَنْ خَلِيلانِ مُخْتَلف شَأْننا أُرِيدُ {العَلاءَ ويَهْوى اليَمَنْ إِذا مَا رأَى وضحاً فِي الإناءِسَمِعْتُ لَهُ زمجراً كالمغنْ (و) } المُعَلِّي، (بكَسْرِ الَّلامِ: الَّذِي يأْتي الحَلُوبَةَ من قِبَلِ يَمِينِها) ؛) نقلَهُ الجَوْهرِي.
وَفِي المُحْكم: للنَّاقَةِ حَالِبانِ: أَحَدُهما يُمْسِك العُلْبَة من الجانِبِ الأيْمن، والآخَرُ يَحْلُب من الجانِبِ الأيْسَر، فَالَّذِي يَحْلُبُ يُسَمَّى المُعَلّيَ، {والمُسْتَعْليَ، والمُمْسِكُ يُسَمَّى البائِنَ، وسَيَأتِي لذلكَ مَزِيدٌ فِي المُسْتدركات.
(و) المُعَلّى: (فَرَسٌ) آخَرُ غَيْر الَّذِي ذُكِرَ.
(} ويُعَيْلَى) ، مُصَغَّر يَعْلَى: اسْمُ (رجُلٍ) ؛) وقولُ الراجزِ:
قد عَجِبَتْ منِّي ومِن {يُعَيْلِيا
لمَّا رأَتْني خَلَقاً مَقْلَوْلِياأَرادَ} يُعَيْلى فحرَّكَ الياءَ ضَرُورةً لأنَّه ردَّه إِلَى أصْلِه، وأَصْلُ الياآتِ الحَرَكَة، وإنّما لم يُنَوَّن لأنّه لَا يَنْصَرِف؛ كَذَا فِي الصِّحاح.
( {والمُعْتَلِي: الأَسَدُ) لشدَّتِهِ وقوَّتِه.
(} وعُلَيُّ بنُ رَباحِ) بنِ قصيرٍ اللّخَميُّ، (كسُمَيَ) ؛) وقيلَ: هُوَ لَقَبُه واسْمُه عليٌّ مكبّراً، وَكَانَ يقولُ: لَا أَجْعَل فِي حلَ مَنْ قالَ لي {عُلَيّ؛ رَوَى عَن أَبي هُرَيْرةَ وزَيْدِ بنِ ثابِتٍ، وكانَ فِي المكتبِ إِذْ قُتِل عُثْمان، وَعنهُ ابْنُه موسَى وَبِه كانَ يكنَى ويزيدُ بنُ أَبي حبيبٍ، وكانَ ذَا مَنْزلةٍ وحِرْمَةٍ مِن عبْدِ العَزيزِ بنِ مَرْوان، ماتَ بأَفْرِيقِيَة سَنَة 114، وَله وَلَدان آخَران عَبْدُ الرحمنِ وعبْدُ العَزيزِ.
(وعَلْيانُ، بالفَتْح) :) لم أَجِدْه فِي المُحدِّثِين، وإنَّما ذَكَرَ ابنُ حبيبٍ عَلْيان بن أَرْحَب فِي بَني دُهْمان، وذَكَر السّلَميّ فِي الصُّوفيَّة مُحَمَّد بن عليَ النّسَوي ويُعْرَفُ بابنِ عَلْيان.
(} وعُلَيَّانُ، بالضَّم وشَدِّ الياءِ) ، هُوَ المُوَسْوسُ الكُوفيّ لَهُ أَخْبارٌ.
(وإبراهيمُ بنُ! عُلَيَّةَ، كسُمَيَّة) ، هَكَذَا فِي النُّسخِ، والمَشْهورُ بالحديثِ إنَّما هُوَ ابْنُه إسْماعيل لَا إبْراهيم، وَهُوَ إسْماعيلُ بنُ إبْراهيمَ بنِ مقسمِ البَصْريُّ وعُلَيَّةُ والِدَتُه؛ إمامٌ حجَّةٌ كُنْيَتُه أَبو بِشْرٍ، رَوَى عَن أَيُّوب وابنِ جدْعان وعَطاءِ ابنِ السّائبِ، وَعنهُ أَحمدُ وإسْحاقُ وابنُ مُعِين، ماتَ سَنَة 193، وإخْوَتُه إسْحاق ورِبْعِي بَنِي إبْراهيمَ بنِ عُلَيَّة، الأخيرُ عَن سعيدِ بنِ مَسْروقٍ ودَاود بنِ أَبي هنْدٍ، وَعنهُ أَحمدُ والزَّعْفراني، ثِقَةٌ تُوفي سنة 197؛ (مُحدِّثونَ) .
(وَالَّذِي فِي التّكْملَةِ: وَقد سَمَّوا عَلْيان، بالفَتْح، وعُلَيَّان {وعُلَيَّة مُصَغَّرَيْن.
(} والعُلَى، كهُدًى: د بناحِيَةِ وادِي القُرَى) بَيْنه وبينَ الشامِ نَزِلَه النبيُّ صلى الله عَلَيْهِ وَسلم فِي طَرِيقِه إِلَى تَبُوكَ، وبُنِيَ هُنَاكَ مَسْجِدٌ بمكانِ مُصَلاّه، وَهُوَ اليَوْم أَحدُ منازِلِ حاجِّ الشامِ، وَعَلِيهِ قلْعةٌ حَصِينةٌ، وَبِه عينُ ماءٍ عَذْب.
(و) أَيْضاً: (ع بدِيارِ غَطَفانَ) .
(قالَ نَصْر: وموضِعٌ أَحْسبُ فِي دِيارِ تميمٍ.
(و) أَيْضاً: (رَكِيَّاتٌ) عندَ الحصاءِ (بدِيارِ) بَني (كِلابٍ.
(و) العَلاءُ، (كسَماءٍ: ع بالمدينَةِ) ؛) قالَ نَصْر: أَظنُّه أُطُماً، أَو عنْدَه أُطُمَ.
(وسِكَّةُ العَلاءِ: ببُخارَا) وَمِنْهَا أَبو سعيدٍ الكاتِبُ {العَلائِيُّ رَوَى عَنهُ أَبو كاهلٍ البَصْرِيّ وغيرُهُ.
(وكُورَةُ} العَلاتَيْنِ) ، مُثَنَّى! العَلاة، (بحِمْصَ. ( {والعَلْواءُ: القِصَّةُ العالِيَةُ) ؛) عَن ابنِ الأعْرابي، ونَصّه} العَلْوَي.
(وَبلا لامٍ) عَلْوَي اسْمُ (امْرأَةٍ.
(و) {عَلْوَى: (فَرَسانِ) :) أَحَدُهما لخفَّافِ بنِ نُدْبَة، وَالثَّانِي للسّلَيْكِ بنِ السّلَكةِ.
(} والعِلِيُّ، بكَسْرَتَيْنِ) مَعَ شَدِّ الياءِ: ( {العُلُوُّ) ، وَمِنْه قِراءَةُ ابنِ مَسْعود {ظلما} وعِلِيًّا} .
وممَّا يُسْتدركُ عَلَيْهِ:
مِن أَسْمائِهِ تَعالى: {العَلِيُّ} والمُتَعالِي، {والأَعْلَى} فالعَلِيُّ الَّذِي ليسَ فَوْقه شيءٌ، وعَلا الخَلْقَ فقَهَرَهُم بقُدْرتِه، والمُتعالِي الَّذِي جلَّ عَن إفْكِ المُفْتَرِيْن، ويكونُ بمعْنَى العالِي.
والأَعْلَى: الَّذِي هُوَ أَعْلى من كلِّ عالٍ.
وعَلا فِي الأرضِ: طَغَى وتكبَّرَ.
وقولُه تَعَالَى: { {ولَتَعْلُنَّ عُلُوًّا كَبِيرا} ، أَي لَتَبْغُنَّ ولَتَعظُمَنَّ.
} وعَلَوْتُ الرَّجُلَ: غَلَبْته.
{وعَلَوْتُه بالسَّيْفِ: ضَرَبْته.
وأَتَيْتَه مِن} مُعالٍ، بضمِّ الْمِيم؛ قالَ ذُو الرُّمَّة:
ونَغَضانُ الرحل من مُعالِ وأَمَّا قولُ أَعْشَى باهِلَةَ:
إنِّي أَتَتْني لِسانٌ لَا أُسَرُّ بهَا
مِنْ! عَلْوُ لَا عَجَبٌ مِنْهَا وَلَا سَخَرُ فيُرْوى بضمِّ الواوِ وفَتْحِها وكَسْرِها، أَي أَتاني خَبرٌ مِن {أَعْلَى نَجْدٍ.
} وعالِ عَنِّي {وأَعْلِ عَنِّي: أَي تَنَحَّ. وَفِي حديثِ مَقْتَل أَبي جَهْل: (} أَعْلِ عَنِّجْ) ، أَي تنَحَّ عَنِّي.
{واعْلِ عنِّي مَوْصُولَة لُغَةٌ فِي أَعْلِ مَقْطُوعَة؛ عَن الفرَّاء.
} واعْلُ الوِسادَةَ: اقْعُد عَلَيْهَا، وأعْلِ عَنْهَا: انْزِلْ عَنْهَا؛ قالتِ امْرأَةٌ من العَرَبِ:
فَقَدْتُكَ مِنْ بَعْلٍ عَلامَ تَدُكُّنِي
بصَدْرِكَ لَا تُغْنِي فَتِيلاً وَلَا {تُعْلي أَي لَا تَنْزِل.
} وعُلاوَةُ الرِّيحِ، بالضمِّ: مَا كانَ فَوْقَ الصَّيْدِ، وسُفالَتُها تَحْته.
{وعَلَوْتُ على فلانٍ الرِّيحَ: كُنْت فِي} عُلاوَتِها.
ويقالُ: لَا {تَعْلُ الرِّيحَ على الصَّيْدِ فيُراحُ رِيحَكَ ويَنْفِرُ.
} والعُلاَ، كهُدًى: الشَّرفُ والرِّفْعَةُ.
وأَبو العَلاءِ: مِن كناهُم.
{والعالِيَةُ: قَرْيةٌ باليَمَنِ.
} وعَالاَهُ اللهُ: رَفَعه؛ قَالَ العجَّاج:
{عالَيْتُ أَنْساعِي وجلِبَ الكُور
عَلَى سَراةِ رائحٍ مَمْطُورِ} وعَلَّيْت الحَبْلَ تَعْلِيَةً: رَفَعْته إِلَى مَجْراهُ من البَكَرةِ والرِّشَاء، فَهُوَ {مُعَلَ والرِّشاءُ} مُعَلّى.
! وعَلا بالأمْرِ: اسْتَقَلَّ بِهِ واضْطَلَعَ، قالَ عليُّ بنُ الغديرِ الغنوي: فاعْمِدْ لمَا {تَعْلُو فَمَا لكَ بالذِي
لَا تَسْتَطِيع مِنَ الأُمورِ يَدان} ِوالعالِيَةُ: القَناةُ المُسْتَقِيمةُ.
{وأَعْلِ عنَّا} وعالَ: اطْلُبْ حاجَتَكَ عنْدَ غَيْرِنا فَلَا نَقْدِرُ عَلَيْهَا.
{وعَلا حاجَتَه} واسْتَعْلاها: ظَهَرَ عَلَيْهَا؛ وقِرْنَه كَذلكَ.
ورجُلٌ {عَلُوٌّ للرِّجالِ، كعَدُوَ.
} والعَلْو، بالفَتْح: ارْتِفاعُ أَصْلِ البِناءِ.
{والعِلِّيُّون فِي كَلامِهم: الَّذين يَنْزلونَ} أَعَالِي البِلاد، فَإِذا نَزَلُوا أَسافِلَها فهُم سِفْلِيُّون.
{والعِلِّيُّونَ أَيْضاً: أَهْلُ الثَّرْوَةِ والشَّرَفِ، والمُتَّضِعُون سِفْلِيُّون.
} والتَّعْلِيةُ: أَن ينْتأَ بعضُ الطَّيِّ أَسْفَل البِئْرِ فيَنْزلَ رجُلٌ {فيُعلِّي الدَّلْوَ عَن الحَجرِ الناتِىءِ.
وقيلَ: المُعَلِّي الَّذِي يرفَعُ الدَّلْوَ مَمْلوءَةٌ إِلَى فَوْق يُعِين المُسْتَقيَ بذلك.
} والعَلاَيَةُ: بَلَدٌ بالرُّومِ، مِنْهَا الصّلاحُ خليلُ بنُ كيكلدى {العَلاَئيُّ حافِظُ بَيْتِ المَقْدِس.
} والعَلاَئيُّ أَيْضاً: من ولدِ العَلاءِ بنِ الحَضْرميّ، مِنْهُم عبدُ الرحمنِ بنُ محمدِ بنِ مَنْصورٍ الحَضْرميُّ، وابْنُه محمدٌ وآخَرُونَ.
{واعْتَلَى الشيءَ: قَوِيَ عَلَيْهِ} وعَلاهُ.
{والعَلِيَّةُ من الإِبلِ} والمُعْتَلِيَةُ {والمُسْتَعْلِيَةُ: القَوِيَّةُ على حِمْلِها.
ويقالُ: ناقةٌ حَلِيَّة} عَلِيَّة، فالحَلِيَّةُ حُلْوةُ المَنْظرِ والسَّيْر، {والعَلِيَّةُ: الفائِقَةُ.
} والمُسْتَعْلي: الَّذِي يقومُ على يَسارِ الحَلُوبةِ، أَو الَّذِي يأْخُذُ العُلْبَةَ بيَسارِه ويَحْلُب بيمِينِه؛ وقيلَ: هُوَ الَّذِي يَحْلُبها من الشقِّ الأَيْسَرِ.
{والعَلاةُ: الصَّخْرَةُ.
} وعُولِيَ السّمْن والشَّحْم فِي كلِّ ذِي سمنٍ: صُنِعَ حَتَّى ارْتفعَ فِي الصَّنْعةِ.
وفلانٌ هَنِيٌّ {عليَّ: أَي يتَأَنَّث للنِّساء.
وسَمَّوْا} عَلْوان؛ والنِّسْبَةُ إِلَى {مُعَلًّى:} مُعَلَّوِيٌّ.
{وعلاءَةُ بَني هزان: باليَمامَةِ على طريقِ الحاجِّ.
وعلاءَةُ كلْبٍ بالشامِ.
} والعُلا بالضمِّ: موْضِعٌ فِي دِيارِ بَني تمِيم.
{وَتَعَالَى: اسْمُ امْرأَةٍ.
ويقالُ للكَثيرِ المالِ:} اعْل بِهِ، أَي ابْقَ بعْدَه، أَو دُعاءً لَهُ بالبَقاءِ.
ويقالُ: هُوَ غَيْرُ مُؤْتَلٍ فِي الأمْرِ وَلَا {مُعْتَلَ، أَي غَيْر مُقصِّرٍ.
} وتَعلَّى فلانٌ: إِذا هَجَمَ على قوْمٍ بغيرِ إذْن.
وفلانٌ {تَعْلُو عَنهُ العَيْنُ: أَي تَنْبُو.
وَإِذا نَبَا الشيءُ عَن الشيءِ وَلم يَلْصَقْ بِهِ: فقد} عَلاَ عَنهُ.
{وعالِيَةُ الوادِي: حيثُ يَنْحدرُ الماءُ مِنْهُ.
وعالِيَةُ تمِيمٍ: هُم بَنُو عَمْرِو بنِ تمِيمٍ، وهُم بَنُو الهُجَيْمِ والعَنْبر ومازِنٍ.
وَذُو} العُلا: ذُو الصِّفاتِ العُلا، أَو هُوَ جَمْع الصِّفَةِ {العُلْيا والكَلِمَةِ العُلْيا، ويكونُ جَمْعاً للاسْمِ الأعْلى.
واليَدُ العُلْيا: المُتَعفِّفَةُ أَوْ المُنْفِقَةُ.
والنِّسْبَةُ إِلَى} عَليٍّ:! عَلَوِيٌّ، وهم {العَلَويُّونَ.
وآلُ با} علوى: قَبيلَةٌ مِن العَلَوِيِّين بحَضْرَمَوْتَ.
وأَتَيْتُ الناقَةَ مِن قِبَل {مُسْتَعْلاها، أَي مِن قِبَلٍ إِنسيّها.
وَهَذِه الكَلِمةُ} تَسْتَعْلي لِسانِي: إِذا كانتْ تَجْرِي عَلَيْهِ كثيرا.
والحائِضُ {عالِيَةُ الدّم:} يَعْلُو دَمُها الماءَ.
وهم بهم {أَعْلى عَيْناً: أَي أَبْصَرُ بهم وأَعْلَم بحالِهِم.
وَإِذا بلَغَ الفَرَسُ الغايَةَ فِي الرِّهان قيلَ:} اسْتَعْلَى على الغايَةِ.
{والمُعْتَلي: المُطِيقُ} كالمُسْتَعْلِي.
وغُنِّيَ النّعْمانُ بشيءٍ من دَالِيةِ النابغَةِ فقالَ: هَذَا شِعْرٌ {عُلْوِيٌّ، أَي} عالِي الطَّبَقةِ، أَو مِن {عُلْيا نَجْدٍ، وَمَا سَأَلْتك مَا} يَعْلُوكَ ظَهْراً: أَي مَا يُشقُّ عَلَيْك.
وَهُوَ {أَعْلَى بكُم عَيْناً: أَي أَشَدّ لكُم تَعْظِيماً فــأَنْتُم أَعِزَّةٌ عِنْدَه.
وَأَبُو} يَعْلَى مِن كناهُم.
وبَنُو {عَلِيٍّ: قبيلَةٌ من كِنانَةَ، وهم بَنُو عبْدِ مَنَاة، وإنَّما قيلَ لَهُم بَنُو عليَ عزْوَة إِلَى عليِّ بنِ مَسْعودٍ الأزْدِي، وَهُوَ أَخُو عَبْد مَنَاة لأُمِّه فخلفَ على أُمّ ولدِ عبْدِ مَنَاة وهم بَكْرٌ وعامِرٌ ومرَّةُ وأُمُّهم هنْدُ بنْتُ بكْرِ بنِ وائِلٍ النّزارِيَّة فربَّاهم فِي حجرِهِ فنُسِبُوا إِلَيْهِ، والعَرَبُ تنسبُ ولدَ المرأَةِ إِلَى زَوْجِها الَّذِي يخلفُ عَلَيْهَا بعدَ أَبيهم، وذلكَ عَنَى حسَّانُ بنُ ثابتٍ، رضِيَ اللهُ} تَعَالَى عَنهُ بقوْله:
ضَرَبُوا! عَلِيًّا يَوْمَ بَدْرٍ ضَرْبةً
دانَتْ لوَقْعَتِها جَمِيعُ نزارِ أَرادَ بني عليَ هَؤُلَاءِ مِن كِنانَةَ؛ قالَهُ ابنُ الجوانِي.
وبَنُو عليَ: قَبيلَةٌ يَنْزِلون أَفْرِيقِيَة، وأُخْرَى يَنْزلُونَ وادِي بَرْقَةَ.
وكسُمَيَ: {عُلَيُّ بنُ عيسَى بنِ حَمْزةَ بنِ دهاسٍ الحسْني أميرُ مكَّةَ الَّذِي ذَكَرَه الزَّمَخْشريُّ فِي خطْبَةِ الكشَّاف.
ومَسْلمةُ بنُ عُليَ الحسْني وكانَ يَكْرهُ تَصْغيرَ اسْمه وإنَّما صُغِّرَ فِي أَيامِ بَني أُمَيَّة مُراغَمَة مِن الجَهَلَةِ.
وأَصْبَغُ بنُ عَلْقَمَةَ بنِ عُلَيِّ بنِ شريكِ بنِ الحارِثِ أَبو المقْدَامِ الحَنْظَليُّ البَصْريُّ، رَوَى عَنهُ ابنُ المُبارَكِ وَابْن عَمِّهِ خالِد بن هزيمِ بنِ عِلَيِّ بنِ شريكٍ ماتَ بخُراسَان، ورَوَى عَن حميدِ بنِ مرَّةَ تَاريخَ مَرْوَ؛} وعُليُّ بنُ عبادِ بنِ الحارثِ فِي الجاهِلِيَّةِ. فهَؤلاءِ كُلُّهم بالتَّصْغِيرِ.
وسَمَّوْا {عَلْياء، وجلالُ الدِّيْن أَبُو} العَلْياء جَدُّ أَشْرافِ سَمْهود بالصَّعِيدِ.
{وعالِيَةُ بنْتُ أيفعِ زَوْجُ أَبي إسْحاق السُّبَيْعِيْ وأُمُّ ابْنِه يُونُس؛ وعالِيَةُ بنْتُ سَبْع عَن مَيْمونَةَ؛ وعالِيَةُ أُخْتُ عَبْد المُحْسن الشِّيحي؛ وأَبو} العالِيَةَ الرِّياحِيُّ: مُحدِّثونَ.
وأَبو الحُسَيْن أَحمدُ بنُ محمدِ بنِ مَنْصورِ بنِ حُسَيْنِ بنِ العالِي بنِ سُلَيْمان البُوشَنْجي رَوَى عَن شيخِ الإسْلامِ الهَرَوي؛ والرَّشيدُ فضْلُ اللهِ بنُ أَبي الخَيْر ابنِ! عالِي الهَمَداني وَزِيرُ سُلْطان المَشْرِقِ مَشْهورٌ.
{والعَلَويُّون: بَطْنٌ باليَمنِ يَنْتَسِبُون إِلَى} عليِّ بنِ راشدِ بنِ بولان مِن بَني عُكِّ بنِ عَدْنان، مِنْهُم النَّفيس سُلَيمانُ بنُ إبراهيمَ بنِ عُمَر التعزي المُحدِّث، تُوفي سَنَة 835، وأَهْل بَيْته؛ ونَسَبَه الحافِظُ إِلَى عليِّ بنِ بكْرِ بنِ وائِلٍ وَهُوَ غَلَطٌ.
وسلّم {العَلوِيُّ إِلَى عِلْمِ الهَيْئَةِ، وَقيل: إِلَى عليِّ بنِ سودِ بنِ الحجرِ الأزْدِي.
وبَنُو} عَليَ أَيْضاً بَطْنٌ مِن مَذْحِجٍ.
وبتَثْقِيل الَّلامِ: محمدُ بنُ عليّ بنِ {علّويه} العَلَّوِيّ الجُرْجاني تَفَقَّه على المُزَني؛ وأَبو القاسِمِ عليُّ بنُ الحَسَنِ بنِ علّويه {العَلّويُّ تَفَقَّه على أَبي عُثْمان الصَّابوني؛ وأَبو النَّضْر محمدُ بنُ بكْرِ بنِ محمدِ بنِ مَسْعودِ بنِ علّويه العلّويُّ السَّمَرْقَنْديُّ رَوَى عَن عُمَر بنِ محمدٍ النّجيرمي.
وبكونِ اللامِ: عَمْرُو بنُ سَلْمةَ الهَمدانيُّ} العلْوِيُّ الأرْحبيُّ صاحِبُ عليَ، ذَكَرَه الرّشاطي.
{وعَلَيَّانُ، مُصَغَّراً: فحلٌ كانَ لكُلَيْبِ بنِ وائِلٍ، وَفِيه أجْرى المَثَل: دُون} عُلَيَّان خُرِطَ القَتادُ.
{ومعليا: من نواحِي الأُرْدن.
وجاءَ مِن} أَعْلَى وأَرْوَح: أَي مِن السَّماءِ ومَهَبِّ الرِّياح.
ويقالُ فِي زَجْرِ العَنْزِ: {عل عل} وَعلا علا.
وعَلا فلانٌ للشيءِ {يَعْلُو لَهُ: إِذا أَطاقَهُ.
} والعالِيَةُ: فرَسُ عَمْرِو بنِ مِلْقَطٍ الطائيُّ.
وقالَ ابنُ حبيبٍ:! علةُ بنُ جلدِ بنِ مالِكٍ.

علو

1 عَلَا, (Msb, K,) aor. ـْ (Msb,) inf. n. عُلُوٌّ; (Msb, K;) and عَلِىَ; and ↓ تعلّى [which last see also below]; (K;) It (a thing, Msb) was, or became, high, elevated, or lofty; (Msb, K; *) syn. اِرْتَفَعَ; (Msb;) and so ↓ تعالى: (S, K:) or you say, عَلَا فِى المَكَانِ [it was, or became, high, or elevated, in place], aor. ـْ inf. n. عُلُوٌّ: (S:) and عَلِىَ فِى الشَّرَفِ [(assumed tropical:) he was, or became, high, or elevated, or exalted, in dignity, or nobility], (S, Mgh,) with kesr, (S,) aor. ـْ inf. n. عَلَآءٌ; (S, Mgh;) and also عَلَا, with fet-h, aor. ـْ a poet says, لَمَّا عَلَا كَعْبُكَ لِى عَلِيتُ [(assumed tropical:) When thy nobility became exalted to me, I became exalted]; thus combining the two dial. vars.: (S:) or you say, عَلِىَ فِى المَكَارِمِ [(assumed tropical:) he was, or became, eminent in generous, or honourable, actions or qualities], inf. n. عَلَآءٌ [in some copies of the K عَلًا]; (Msb, K;) and عَلَا, inf. n. عُلُوٌّ; (K;) and thus the two verbs are used in the saying of the poet cited above: (TA:) and ↓ استعلى, said of a man, signifies the same as عَلَا. (S.) [Hence,] عَلَتِ الشَّمْسُ The sun became high; as also ↓ اِعْتَلَت: (Nawádir el-Aaráb, TA in art. دلك:) and [hence,] عَلَا النَّهَارُ The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ [q. v.]; as also ↓ اعتلى and ↓ استعلى. (K.) b2: عَلَا فِى المَكَانِ, inf. n. عُلُوٌّ, signifies [also] He ascended the place, or upon the place; syn. صَعِدَ: and عَلَوْتُ عَلَى الجَبَلِ and عَلَوْتُ أَعْلَاهُ are syn. [as meaning I ascended the mountain, or upon the mountain, or upon the top, or highest part, thereof]: and عَلَوْتُهُ and عَلَوْتُ فِيهِ signify I ascended it; syn. رَقِيتُ فِيهِ. (Msb.) عَلَاهُ (S, Msb, K, TA) and عَلَا بِهِ, (K, TA, [in the CK علّاه وبه is put for عَلَاهُ وَبِهِ,]) and ↓ استعلاهُ, (S, K, TA,) and ↓ اعتلاهُ, (S,) and ↓ اِعْلَوْلَاهُ, and ↓ اعلاهُ, and ↓ علّاه, (K, TA,) this last [for which the CK has عالاهُ] being with teshdeed, (TA,) and ↓ عالاهُ and بِهِ ↓ عالى, (K, TA, [in the CK عالَّاهُ وبه,]) are syn., (S, K,) signifying He ascended it, or upon it; (K; [in the CK صَعَّدَهُ, and so in my MS. copy of the K, but in other copies صَعِدَهُ, which is certainly the right reading;]) whether the object be a mountain or a beast: (TA:) [or] you say, عَلَا الدَّابَّةَ He mounted the beast; (K, TA;) and in like manner, anything: (TA:) and عَلَى السَّطْحَ, aor. ـْ (K, TA;) but in the M عَلِىَ السَّطْحَ, i. e., like رَضِىَ; (TA;) inf. n. عَلْىٌ (K, TA) and عِلْىٌ (TA, and so accord. to some copies of the K,) and عُلِىٌّ; (TA, and so accord. to other copies of the K instead of عِلْىٌ;) He ascended upon the flat house-top; syn. صَعِدَهُ. (K, TA.) b3: [عَلَاهُ signifies also He, or it, was, or became, upon it, or over it: and it came, or arose, upon it; overlay it; was, or became, superincumbent, or supernatant, upon it; or overspread it; as scum, and rust, &c. And It lay on him as a burden. Hence,] one says, مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا i. e. [(assumed tropical:) I did not ask, or demand, of thee, what would lie as a burden on thy back; or] what would be onerous, burdensome, oppressive, or troublesome, to thee. (TA.) b4: And [hence also] عَلَاهُ It over-topped it, rose above it, or exceeded it in height. (TA in art. دصر.) [And in like manner, ↓ استعلى

عَلَيْهِ It became elevated above it.] b5: And عَلَوْتُهُمْ بِالشَّرَفِ and بِالجَمَالِ [(assumed tropical:) I was, or became, superior to them in nobility and in goodliness]. (S in art. فرع.) b6: And عَلَاهُ [(assumed tropical:) He had, or gained, ascendency over him, or it; as also عَلَا عَلَيْهِ and عليه ↓ استعلى: and] (assumed tropical:) he overcame him; or had, or gained, the mastery over him; (S, Msb, TA;) and subdued him; (Msb;) namely, his opponent, or adversary; as also ↓ استعلاهُ: and in like manner, عَلَا حَاجَتَهُ and ↓ استعلاها (assumed tropical:) he gained the mastery over the object of his want: and ↓ اعتلى

الشَّىْءَ (assumed tropical:) he prevailed against the thing, or had power over it, and overcame it; and عَلَا لِلشَّىْءِ, aor. ـْ (assumed tropical:) he was, or became, able to do, or accomplish, or to bear, the thing. (TA.) عَلَا بِالأَمْرِ means اِضْطَلَعَ بِهِ وَاسْتَقَلَّ [i. e. (assumed tropical:) He had strength, or power, sufficient for the affair, and had absolute control over it]: (S: [so in one of my copies: the other has اِطَّلَعَ, which I find also in the PS and in my copy of the TA; and which is allowed by some, but disallowed by others, in the sense of اِضْطَلَعَ, as is shown voce مُضْطَلِعٌ:]) a poet says, فَاعْمِدْ لِمَا تَعْلُو فَمَا لَكَ بِالَّذِى

لَا تَسْتَطِيعُ مِنَ الأُمُورِ يَدَانِ [Then aim thou at that for which thou hast sufficient strength, or power, and over which thou hast absolute control: (بِهِ being understood after تعلو:) for what object hast thou in meddling with that which a pair of hands cannot accomplish, of affairs?]. (S.) [And hence, perhaps,] one says to him who possesses much property, اعل به i. e. ابق بعده [app. اُعْلُ بِهِ and اِبْقَ بَعْدَهُ, as though meaning (assumed tropical:) Have thou ability to consume it, and so survive thou it; like as one says to him who puts on a new garment, أَبْلِ (see 4 in art. بلو)]: or [perhaps a mistake for “ and ”] it is [virtually] a prayer for his continuance in life. (TA.) b7: عَلَوْتُ عَلَى فُلَانٍ الرِّيحَ means I was [or went] on the windward side of such a one: and one says, لَا تَعْلُ الرِّيحَ عَلَى الصَّيْدِ فَيَرَاحَ رِيحَكَ وَيَنْفِرَ [i. e. Go not thou on the windward side of the game, lest it scent thy odour, and take fright and flee]. (TA.) b8: عَلَوْتُهُ بِالسَّيْفِ means I smote him [with the sword; or, more properly, I set upon him therewith]. (S, TA.) And [in like manner] one says, عَلَاهُ بِالشَّتْمِ وَالضَّرْبِ [(assumed tropical:) He set upon him, or assailed him, or overcame him, with reviling and beating]. (S and M in art. ثول, &c.) b9: عَلَا فِى

الأَرْضِ, (S, TA,) inf. n. عُلُوٌّ, (S,) signifies (assumed tropical:) He exalted, or magnified, himself, [in the earth,] or behaved proudly, insolently, or exorbitantly. (S, * TA.) And [in like manner] لَا تَعْلُوا عَلَى اللّٰهِ, in the Kur xliv. 18, (assumed tropical:) Exalt not, or magnify not, yourselves against God; or behave not proudly, &c. (Bd, Jel.) b10: عَلَا عَنْهُ [lit. signifies It rose from it: and hence,] it recoiled from it, i. e., a thing from another thing; it did not cleave to it: and تَعْلُو عَنْهُ العَيْنُ means (assumed tropical:) The eye recoils from him. (TA.) b11: اُعْلُ عَنِّى: see 3. b12: عَلَا بِهِ as syn. with أَعْلَاهُ: see expl. with the latter below.2 علّاهُ: see 4. b2: [Hence,] one says, عَلَّيْتُ بِهِ عَلَى البَعِيرِ [I raised it, and put it, upon the camel]: (S:) [and so ↓ عَالَيْتُهُ; as in a verse cited voce رَائِحٌ, in art. روح; in which, and in the present art., it is cited in the S and TA: and ↓ عَالَبْتُ بِهِ; as in a verse cited voce إِلَى in the sense of مِنْ, in art. الو:] and عَلَىَّ ↓ عَالِ means اِحْمِلْ [i. e. Put thou upon me such a thing to be carried by me; or load thou me]. (S, K.) b3: And عَلَّيْتُ الحَبْلَ, inf. n. تَعْلِيَةٌ, I raised the cord to its proper place in respect of the channel of the sheave, and in respect of the [main] well-rope. (S.) b4: And علّى الدَّلْوَ, inf. n. as above, He raised the bucket from a stone projecting in the lower part of the casing of a well [and impeding its ascent]; he having descended the well for that purpose: [or simply he raised the filled bucket; for] some say that ↓ المُعَلِّىsignifies he who raises the filled bucket; i. e., who draws water thereby. (TA.) b5: And علّى المَتَاعَ عَنِ الدَّابَّةِ He put down the goods, or furniture and utensils, from the beast: [app. because he who does so lifts them off the beast:] (K, TA:) أَعْلَاهُ in this sense is disapproved. (TA.) b6: See also 1, former half. b7: And see Q. Q. 1.3 مُعَالَاةٌ signifies (assumed tropical:) The vying, competing, or contending for superiority, in highness, loftiness, elevation, or eminence. (KL.) You say, عَالَاهُ, meaning سَامَاهُ. (M in art. سمو. [See 3 in that art. in two places.]) b2: See 4, in two places. b3: عُولِىَ, said of clarified butter, and of the fat of anything having fatness, means It was wrought (صُنِعَ [app. over a fire]) until it rose in the operation. (TA.) b4: عَالَوْا نَعِيَّهُ (assumed tropical:) They manifested the announcement of his death: (K, TA:) [as though meaning they raised the report of his death:] one should not say أَعْلَوْهُ nor عَلَّوْهُ. (TA.) b5: See 2, in three places. b6: عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in the S in this art. and in art. عول: see the latter art. [to which it seems more properly to belong]. b7: See 1, former half, in two places. b8: عَالِ عَنِّى Remove thou, or go thou away or aside, from me; as also عَنِّى ↓ أَعْلِ; (S, TA;) for which latter, أَعْلِ عَنِّجْ occurs in a trad. respecting the slaughter of Abu-Jahl; and عَنِّى ↓ اُعْلُ with the conjunctive ا is a dial. var. of أَعْلِ عَنِّى

with the disjunctive ا mentioned by Fr. (TA.) b9: [Hence,] one says, عَنَّا ↓ أَعْلِ and عَالِ [i. e. and عَالِ عَنَّا], meaning (assumed tropical:) Seek the object of thy want at the hands of other than us (عِنْدَ غَيْرِنَا), for we are not able to accomplish it. (TA.) b10: And عالى and ↓ اعلى signify He came to the 'Áliyeh of Nejd, i. e. the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it. (S.) 4 اعلاهُ He (a man, Msb) elevated it (i. e. a thing, Msb); or made it high, or lofty; (Msb, K;) as also ↓ علّاهُ, (K,) with teshdeed, (TA,) and بِهِ ↓ عَلَا [without teshdeed]: (K:) it is [also] said of God, meaning (assumed tropical:) He elevated, or exalted, him; and ↓ عالاهُ is like it [in meaning]: (S:) and بِفُلَانٍ ↓ عَالَيْتُ signifies the same as أَعْلَيْتُهُ [(assumed tropical:) I elevated, or exalted, such a one; as also, app., (see 4 in art. ظهر,) أَعْلَيْتُ بِفُلَانٍ]. (Ham p. 175.) Hence one says, أَعْلَى اللّٰهُ كَعْبَهُ [(tropical:) God exalted, or may God exalt, his nobility]. (TA.) b2: See also 1, former half. b3: أَعْلِ الوِسَادَةَ means Sit thou upon the cushion. (TA.) b4: And أَعْلِ عَنِ الوِسَادَةِ Rise thou from the cushion; syn. قُمْ: (TA in art. دك:) or descend thou from it. (S * and TA in the present art.) And اعلى عَنِ الدَّابَّةِ He alighted from the beast. (K, TA.) b5: See also 3, latter half, in three places.5 تعلّى: see 1, first sentence. b2: Also (K) He, or it, was, or became, high, elevated, or lofty, gently, or leisurely. (S, K.) b3: And He came upon a party of men suddenly, or at unawares, without permission. (TA.) b4: تَعَلَّتْ مِنْ نِفَاسِهَا (assumed tropical:) She (a woman) became free, (S, Mgh, K,) and passed forth, (Mgh,) from her state of impurity consequent upon childbirth; (S, Mgh, K;) as also ↓ تَعَالَتْ; (Mgh; and TA in art. عل;) and so تَعَالَّتْ, as well as تَعَلَّلَتْ: (K and TA in that art.:) or مِنْ مَرَضِهَا from her disease: (K:) or you say of a woman, تعلّت من نفاسها meaning [as above or] she became pure from the effects of her childbirth: (TA:) and of a man you say, تعلّى مِنْ عِلَّتِهِ (S, TA) he recovered from his disease. (TA.) 6 تعالى: see 1, first sentence. b2: Addressing a man, (S, Msb,) using the imperative form, you say, تَعَالَ, (S, Msb, K,) with fet-h to the ل, (S, K,) originally meaning Be thou elevated, (S, Msb,) and said by a man in a high place in calling a man in a low place; (Msb;) then, by reason of frequency of usage, employed in the sense of هَلُمَّ [meaning Come thou], (S, Msb,) absolutely, whether the place of the person called be high or low or on the same level; so that it is originally applied to denote a particular meaning, and then used in a general meaning: (Msb:) and to a woman one says, تَعَالَىْ; (S, K;) and to two women, (S,) or two persons, (TA,) تَعَالَيَا; (S, TA;) and to a pl. number of men, تَعَالَوْا; (Msb, TA;) and to a pl. number of women, تَعَالَيْنَ; (S, Msb, TA;) and sometimes the ل is pronounced with damm in the pl. masc., and with kesr in the fem.; whence El-Hasan El-Basree read, [in the Kur iii. 57,] قُلْ يَا أَهْلَ الْكِتَابِ تَعَالُوا [Say thou, O people of the Scripture, come ye, the usual reading being تَعَالَوْا], for the sake of congeniality with the و: (Msb, TA:) it is not allowable to say تَعَالَيْتُ [as meaning I came], nor to use the prohibitive form; (S;) but one says, (thus accord. to several copies of the S,) or nor does one say, (thus accord. to one of my copies of the S, [and accord. to the TA, in which it is said that the verb is not used otherwise than in the imperative form,]) قَدْ تَعَالَيْتُ [as meaning I have come], and إِلَى أَىِّ شَىْءٍ أَتَعَالَى

[as meaning To what thing shall I come? like as one says, إِلَامَ أَهَلُمَّ]. (S.) b3: [تعالى signifies also (assumed tropical:) He was, or became, exalted, or extolled: and (assumed tropical:) he exalted himself: and in both of these senses it is often followed by عَنْ as syn. with عَلَى, denoting superiority: you say, تعالى فُلَانٌ عَنْ كَذَا, meaning (assumed tropical:) Such a one was, or became, exalted above such a thing; or simply, was, or became, above it, i. e. too elevated in character for it: and also, exalted himself above such a thing; or held himself above it.] Said of God, in the Kur xx. 113 [and in other instances therein], it means [(assumed tropical:) Exalted, or supremely exalted, is He] in his essence and his attributes, above the created beings. (Bd.) [But in common speech, it is generally used as an ejaculation of praise, meaning (assumed tropical:) Exalted or extolled, or supremely exalted or extolled, be He, or his greatness or majesty or glory, or his name; or acknowledged be his absolute supremacy. And the common expression (used in citing words of the Kur-án) قَالَ تَعَالَى means (assumed tropical:) He saith, or hath said, exalted or extolled, or supremely exalted or extolled, be He; &c.] b4: See also 5.8 إِعْتَلَوَ see 1, in two places as trans.: b2: and also in two places as intrans.

A2: [It may also be used for, or in the sense of, اِئتَلَى, as meaning He fell short in an affair: see its part. n.]10 إِسْتَعْلَوَ see 1, in seven places. [The inf. n. اِسْتِعْلَآءٌ, properly denotes Superiority that is perceptible by sense: and tropically, such as is ideal, or perceived by the intellect: see عَلَى, below.] b2: One says also, هٰذِهِ الكَلِمَةُ تَسْتَعْلِى لِسَانِى, meaning [(assumed tropical:) This word, or sentence,] is often current upon my tongue. (TA.) b3: And اِسْتَعْلَى عَلَى الغَايَةِ, said of a horse in the contending to outstrip in a race, means (assumed tropical:) He reached the goal. (TA.) 12 اِعْلَوْلَاهُ: see 1, former half. Q. Q. 1 عَلْوَنَ الكِتَابَ, (S, K,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (K,) i. q. عَنْوَنَهُ [He put a superscription, or title, to the book, or writing; or he wrote the superscription, or title, thereof]; (S, K;) as also الكِتَابَ ↓ عَلَّى; (K;) which latter is the more agreeable with analogy. (TA.) [See also Q. Q. 1 in arts. عن and عنو.]

مِنْ عَلُ: see the next paragraph. It also signifies, simply, Above him or it; or in the higher, or highest, part of him or it: thus in a hemistich cited voce تَحْت. (Mughnee.) [In all cases,] عَلُ is determinate, and indecl., with damm for its invariable termination: (Mughnee, TA:) [for it is regarded as a prefixed noun of which the complement is to be understood as to the meaning but not as to the letter:] in the saying of Ows, كَغِرْقِئِ بَيْضٍ كَنَّهُ القَيْضُ مِنْ عَلُو [Like the thin pellicle of eggs, which the shell covers above], the و [in عَلُو] is augmentative, being added to render the rhyme unrestricted: (S, TA:) and in the instance of مِنْ عَلُهْ, likewise ending a verse, the ه is that of pausation: for if عَلُ were [really] a prefixed noun, it would not be thus indecl. (Mughnee, TA.) أَتَيْتُهُ مِنْ عَلِ, (S, * K,) whence the saying of Imra-el-Keys cited in the first paragraph of art. حط, (S, Mughnee, TA,) and ↓ مِنْ عَلُ, [respecting which see the next preceding paragraph,] and ↓ مِنْ عَلَا, (S, K,) of which a verse cited voce نَاشَ in art. نوش is an ex., (S, TA,) and ↓ مِنع عَالٍ, signify the same, (S, Mughnee, K,) i. e. مِنْ فَوْقٍ; (K;) [which, with أَتَيْتُهُ preceding it, means I came to him, or it, from above; and (assumed tropical:) I overcame, or subdued, him, or it; for] اتاه من فوق and من علو [app. ↓ من عَلْوٍ (see عَلْوٌ below,) tropically used,] means قَهَرَهُ; (Ham p. 128;) [but the former is here meant in many, if not in all, instances, as is shown by what follows;] and [in like manner] one says, ↓ أَتَيْتُهُ مِنْ مُعَالٍ; [whence] Dhu-r-Rummeh says, وَنَغَضَانُ الرّحْلِ مِنْ مُعَالِ [And the shaking of the camel's saddle in the upper part]. (S, TA.) عَلِ in مِنْ عَلِ is indeterminate [in itself] and decl. [as being a prefixed noun of which the complement is to be understood as to the meaning and as to the letter; thus differing from عَلُ in مِنْ عَلُ: if the complement were not to be understood either as to the letter or as to the meaning, one would say مِنْ عَلٍ, originally مِنْ عَلْوٍ]. (TA.) One says also أَتَيْتُهُ مِنْ عَلِ الدَّارِ, [thus in several copies of the S, from which one of my copies deviates by erroneously substituting عَلى for عَلِ,] with kesr to the ل, meaning مِنْ عَالِ [or rather مِنْ عَالِ الدَّارِ i. e. I came to him, or it, from the high, or elevated, part of the house or abode]: (S:) or the using عَل [thus] as a prefixed noun is a mistake. (Mughnee.) b2: And one says, اُزْجُرِ الفَزَّ عَلِ عَلِ and ↓ عَلَا عَلَا [Chide thou the young one of the wild cow, saying عَلِ عَلِ and عَلَا عَلَا]. (TA.) عَلَا [as a subst.]: see the next preceding paragraph, in two places.

A2: See also عَلَاةٌ.

عَلْوٌ: see عُلْوٌ in five places. b2: Also A high, or an elevated, state of the base, or foundation, of a building. (TA.) b3: And you say, أَخَذَهُ عَلْوًا, meaning (assumed tropical:) He took him, or it, by force. (K, TA.) See also the next but one of the preceding paragraphs.

عُلْوٌ and ↓ عِلْوٌ (S, Msb, K) and ↓ عَلْوٌ (K) signify The higher, or highest, part (S, Msb, K) of a house, or an abode, (S, Msb,) or of a thing; (K;) as also ↓ عِلْوَةٌ (K voce سُفْلٌ) and ↓ عُلَاوَةٌ and ↓ عَالِيَةٌ. (K in the present art.) You say, قَعَدْتُ عُلْوَهُ and ↓ عِلْوَهُ and فِى عُلْوِهِ and ↓ فى عِلْوِهِ [i. e. I sat in the higher, or highest, part of it]. (TA.) And Aashà-Báhileh says, إِنِّى أَتَنْنِى لِسَانٌ لَا أُسَرُّ بِهَا لَا عَجَبٌ مِنْهَا وَلَا سُخُرُ ↓مِنْ عَلْوَ (S,) or, as in one of my copies of the S, أَسُرُّ and سَخَرُ,) i. e. Verily information has come to me [by which I shall not be rejoiced (or by which I shall not rejoice others, accord. to the latter reading mentioned above,)] from the higher, or highest, parts of Nejd, (مِنْ أَعْلَى نَجْدٍ, thus in some copies of the S and in the TA, but in other copies of the S the word نَجْدٍ is omitted,) [at which there is no wondering, as at a thing that is improbable, nor any scoffing;] related [thus] with fet-h to the و and with damm thereto and with kesr thereto [i. e. عَلْوَ as above and also ↓ عَلْوُ and ↓ عَلْوِ]. (S, TA.) b2: One says also, هٰذَا شِعْرُ عُلْو [app. عُلْوٍ], meaning (assumed tropical:) This is poetry of a high class: or [the last word may be ↓ عَلْوَ or عَلْوُ or عَلْوِ, for it may mean], of the higher, or highest, part of Nejd. (TA.) عِلْوٌ: see the next preceding paragraph, in three places.

عَلْىٌ: see عَلْيَآءُ.

عِلْىٌ: see عَلِىٌّ.

عَلَى is a particle and a noun (Mbr, S, Mughnee, K) and a verb; (Mbr, S;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, S, Msb,) [which, when it has no affix, is written ى, and] which is originally و, (Sb, S,) [like that of إِلَى, q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, S, Msb,) as in عَلَيْكَ, (Sb, S,) and عَلَيْهِ; (Msb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz, طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا [They fled, or have fled, upon them, (referring to camels,) and flee thou upon her]; this, it is said, being of the dial. of Belhárith Ibn-Kaab. (Sb, S.) b2: As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (K,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Msb, Es-Subkee, Mughnee, K, TA) properly thus termed, (Msb,) such as is perceptible by sense; (Es-Subkee, TA;) either with respect to what is signified by the noun governed by it, and this is generally the case, (Mughnee,) as in the saying [in the Kur xxiii. 22 and xl. 80], وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ [And upon them (referring to camels) and upon the ship, or ships, ye are carried]; (Mughnee, K;) or with respect to what is near thereto, as in the saying [in the Kur xx. 10], أَوْ أَجِدُ عَلَى النَّارِ هُدًى [Or I shall find near upon the fire, i. e. at the fire, a right direction]: (Mughnee:) and using it to denote الاستعلآء properly thus termed, you say, كُنْتُ عَلَى السَّطْحِ [I was upon the flat house-top]: (Msb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Kur lv. 26], كُلُّ مَنْ عَلَيْهَا فَانٍ [Every one that is upon it (referring to the earth) is transitory]: (Es-Subkee, TA:) and you say, عَلَى زَيْدٍ ثَوْبٌ [Upon Zeyd is, or was, a garment], عَلَى being here a particle; and عَلَا زَيْدًا ثَوْبٌ [A garment was upon Zeyd,] عَلَا being here a verb. (Mbr, S.) And it denotes الاستعلآء, likewise, tropically thus termed, (Msb, TA,) such as is ideal, or perceived by the intel-lect; (Msb, Es-Subkee, Mughnee, TA;) as in the saying زَيْدٌ عَلَيْهِ دَيْنٌ (tropical:) [Zeyd, a debt is lying upon him, or incumbent on him, i. e. he owes a debt, لِفُلَانٍ to such a one], that which is ideal being thus likened to that which is corporeal; (Msb;) and in the phrases عَلَيْنَا أَمْرٌ and عَلَيْنَا مَالٌ, meaning (tropical:) An affair, or a command, lies, or rests, upon us, or is incumbent on us, and so property, [as due from us, i. e.] the former as a duty and the latter as a debt, i. e. يَثْبُتُ, like as the thing lies, or rests, (يَثْبُتُ,) upon the place; the latter phrase importing responsibility: and ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i. e. (assumed tropical:) property was, or became, much in quantity, or amount, upon him, app. as a burden imposing upon him responsibility]. (TA.) And it [likewise] denotes ideal استعلآء in the phrase لَهُمْ عَلَىَّ ذَنْبٌ (tropical:) [A crime, or an offence, committed upon (or here, as in many other instances, it may be rendered against) me is imputable to them]: (Mughnee:) and so in the saying [in the Kur ii. 254 and xvii. 22], فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ (tropical:) [We have made some of them to have superiority over some]. (Es-Subkee, Mughnee, TA.) [See also أَنْتَ عَلَى عَيْنِى, and and أَنْتَ عَلَى رَأْسِى, voce عَيْنٌ, first quarter.] b3: It also denotes concomitance, like مَعَ; as in the saying [in the Kur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, K;) and so it is said to be used in the phrase, in a trad. respecting the alms of the breaking of the fast [of Ramadán], عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ [With every free man and slave, a sáa], because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master; (IAth, TA;) and so it is used in the [common] phrase, عَلَى أَنَّنِى رَاضٍ

[With (or notwithstanding) my being pleased, or well pleased, or content]. (Har p. 13.) b4: It also denotes transition, (Mughnee, K,) like عَنْ; (Mughnee;) as in the saying (of El-Koheyf El-'Okeylee, TA), إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ

لَعَمْرُ اللّٰهِ أَعْجَبَنِى رِضَاهَا [When the sons of Kusheyr shall be pleased, or well pleased, or content, with me, (or rather, if عَلَىَّ here denote transition, with what will proceed from me,) by the everlasting existence of God, their being pleased, &c., will induce in me admiration, or pleasure], (Mughnee, K, * TA,) i. e. عَنِّى; (Mughnee, TA;) or it may be that رَضِىَ is made to imply the meaning of عَطَفَ [which is trans. by means of عَلَى]; (Mughnee;) or, as Ks says, it is made to accord with its contr. سَخِطَ, (Mughnee, TA,) by its being made trans. by means of عَلَى: (TA:) and so in the saying, فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا [In a nigh in which we shall not see any one that shall report what will proceed from us, except its stars], i. e., عَنَّا; or it may be said that يَحْكِى is [here] made to imply the meaning of يَنُِمُّ. (Mughnee.) b5: It is also used to assign a cause, like ل; as in the saying [in the Kur ii. 181], وَلِتُكَبِّرُوا اللّٰهَ عَلَى مَا هَدَاكُمْ, (Mughnee, K,) meaning لِهِدَايَتِهِ

إِيَّاكُمْ [i. e. And that ye should magnify God for, or on account of, his rightly directing you]; (Mughnee;) [and in the same, vi. 90, &c., لَا

أَسْأَلُكُمْ عَلَيْهِ أَجْرًا i. e. I will not ask of you for it, or on account of it, a recompense;] and as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee, فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ

وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ i. e. [And they called out, “Alight; ” and I was the first of any alighting:] and for what [or wherefore] do I ride him if I do not alight when called upon to do so? (Ham p. 29. [عَلَامَ is here, as usually, for عَلَى مَ.]) b6: It is also used in the sense of فِى [generally followed by a noun significant of time]; (S, Mughnee, K; *) as in the saying [in the Kur xxviii. 14], وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, K;) and in the saying [in the same ii. 96], وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ, meaning, فِى

زَمَنِ مُلكِ سليمان [i. e. And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (or Solomon)]; (Mughnee;) and in the phrase, كَانَ كَذَا عَلَى

عَهْدِ فُلَانٍ, meaning, فِى عَهْدِهِ [i. e. It was thus, or such a thing was, in the time of such a one]: (S:) [and in like manner it is used in the saying in the Kur iii. 173, مَا كَانَ اللّٰهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ God is not purposing to leave, or certainly will not leave, the believers in that state wherein ye are: and in the phrase عَلَى سَفَرٍ, in ii. 180 &c. of the same, i. e. In (or, as we also say, on) a journey: in like manner also] لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ, in a verse of Aboo-Kebeer El-Hudhalee, means, فِى الظَّلَامِ [i. e. I have journeyed by night in the darkness], فى الظلام holding the place of a noun in the accus. case as a ظَرْف [i. e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ i. e. رَاكِبٌ لَهُ [riding upon the darkness]: (Ham p. 37:) and you say of one who was desiring to rise and hasten, رَأَيْتُهُ عَلَى أَوْفَاضٍ [i. e. I found him in a state of haste: see وَفْضٌ]. (TA.) b7: [It also denotes conformity, accordance, adaptation, or agreement; as in the phrase, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا i. e. Make thou it, fashion it, or mould it, conformably, or according, to the model, make, fashion, or mould, of this; (see طَبْعٌ;) and in طُبِعَ عَلَى الشَّىْءِ and جُبِلَ and فُطِرَ &c. i. e. He (a man) was created conformably, or with an adaptation or a disposition, to the thing: (see 1 in art. طبع:) so too in the phrase in the Kur xxiv. last verse, قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ Certainly He knoweth that state of conduct and mind to which ye are conforming yourselves; and in many other passages therein: thus also in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى

الفِطْرةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb in relation to the soul; (see art. فطر;) and in the prov., mentioned by Meyd, النَّاسُ عَلَى دِينِ المُلُوكِ The people are in conformity to, i. e. are followers of, or follow, the religion of the kings; and in the phrase, relating to a saying or an opinion, عَلَيْهِ أَكْثَرُ العُلَمَآءِ Upon it most of the learned are in agreement; in which, as in other exs. of the same kind, a verb or a part. n., (in the last, for instance, مُجْمِعُونَ or the like,) is understood. b8: It also denotes a condition; as in the phrases, صَالَحَهُ عَلَى كَذَا He made peace, or reconciliation, or a compromise, with him on the condition of such a thing, and عَلَى أَنْ يَفْعَلَ كَذَا on the condition of his doing such a thing. b9: And there are various other usages of this prep. depending upon verbs or part. ns. expressed or obviously understood in connection with them, too numerous to be here collected. Many of these will be found among the explanations of words with which they occur.] b10: It is also used in the sense of مِنْ; as in the saying, إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ, (S, Mughnee, K,) in the Kur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (S,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.) b11: It is also used in the sense of بِ; (S, Mughnee, K;) as in the saying in the Kur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى اللّٰهِ إِلَّا الْحَقَّ, (Mughnee, K, *) meaning بِأَنْ, (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ]; (Bd, Mughnee;) like as they say, رَمَيْتُ عَلَى القَوْسِ [meaning بِالقَوْسِ, i. e. I shot with the bow], and جِئْتُ عَلَى حَالٍ حَسَنَةٍ [meaning بِحَالٍ حَسَنَةٍ, i. e. I came in a good condition]; (Bd; [in which, and also voce حَقِيقٌ, last sentence, see more;]) and they said also, اِرْكَبْ عَلَى اسْمِ اللّٰهِ [meaning, بِسْمِ اللّٰهِ, i. e. Mount thou in the name of God]: (Mughnee:) thus [too] it is used in the saying of Aboo-Dhu-eyb, يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ [expl. in art. فيض, conj. 4,] meaning بِالقِدَاحِ: (S:) [and in the phrase عَلَى يَدِهِ i. e. By his hand, or (assumed tropical:) by his means.] b12: It is also used to denote an emendation, (Mughnee, K,) and a digression, or transition, (Mughnee,) like لٰكِنَّ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ, (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ, (K,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ اللّٰهِ, (Mughnee, K,) meaning لٰكِنَّهُ [i. e. Such a one will not enter Paradise, because of the evilness of his deed, or conduct, or such a one is hell-doomed; but, or yet, he will not despair of the mercy of God]: (TA:) and thus it is used in the saying, بِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَا عَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِ عَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍ

إِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ [With everything we treated, or have treated, ourselves curatively, and what was in us was not, or has not been, healed; but the nearness of the abode is better than the remoteness; but the nearness of the abode is not profitable when the person whom thou lovest is not endued with affection]: the poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا; and then, by the second عَلَى, the clause immediately preceding it. (Mughnee.) b13: It is also redundant, for the purpose of compensation; as in the saying, إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ

إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ meaning مَنْ يَتَّكِلُ عَلَيْهِ [i. e. Verily the generous, by thy father, will work for himself when he finds not, some day, him upon whom he may rely]; عَلَى being added before مَنْ for the purpose of compensation [for its omission in its proper place]: (Mughnee, K:) Es-Subkee says, it may be redundant, as in the saying, لَا أَحْلِفُ عَلَى يَمِينٍ, meaning لا احلف يَمِينًا [i. e. I will not swear an oath]. (TA.) A2: It is also a noun, having the meaning of فَوْق [i. e. The location that is above, or over], this being the case when it is immediately followed by مِنْ; (S, Msb, Mughnee, K; *) as in the saying (of Muzáhim-El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst], TA), غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا [It went away in the early morning from the location above it, (or, as we say, from above it,) after that her interval between two comings to water was complete]: (Msb, Mughnee, K: [and a similar ex. is cited in the S:]) or, accord. to As, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ. (Msb.) A3: عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا, (S, K, TA,) and بِزَيْدٍ, (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (S, TA:) or keep thou, or cleave thou, to Zeyd: (K, TA:) and عَلَيْكَ بِكَذَا keep thou to such a thing: (El-Munáwee, TA in art. ب:) [thus] it is said in a trad., عَلَيْكَ باِلرِّفْقِ [Keep thou to gentleness]. (El-Jámi' es-Sagheer.) b2: And [in like manner] you say, عَلَىَّ زَيْدًا, and بِزَيْدٍ, meaning Give thou me, or present thou to me, Zeyd: (S, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا, meaning bring thou to me such a thing. (MA.) عُلًى: see عَلَآءٌ. b2: [It is also pl. of عُلْيَا, fem. of أَعْلَى, q. v.]

عَلَاةٌ The سِنْدَان [or anvil], (S, Mgh, K, TA,) whether of شجر [app. meaning of such as are made from trees, or perhaps this is a mistranscription for صَخْر, i. e. rock], or of iron; or the زُبْرَة [i. e. iron anvil] upon which the blacksmith beats iron: (TA:) pl. [or rather coll. gen. n.]

↓ عَلًا. (S.) b2: Hence it is applied to a she-camel, as being likened thereto in respect of her hardness: you say نَاقَةٌ عَلَاةُ الخَلْقِ (assumed tropical:) [A she-camel hard, or firm, in respect of make]: (S:) or عَلَاةٌ thus applied signifies tall, or overtopping; as also ↓ عِلْيَانٌ, and ↓ عِلِّيَانٌ: (K, TA:) or ↓ عِلْيَانٌ, (TA,) or ↓ عَلْيَانٌ, (S,) and ↓ عِلِّيَانٌ, (TA,) signify, thus applied, tall and bulky; (S, TA;) or, as some say, outstripping in pace or journeying; never seen otherwise than before the other camels. (TA.) b3: Also A stone [placed upon two other stones called حِمَارَانِ (q. v.)] upon which is put [to dry the preparation of curd called] أَقِط: (S, K, TA:) or, as some say, a piece of rock upon which is made a circle of أَخْثَآء [or lumps of dung such as is called خِثْى (q. v.)] and bricks, or crude bricks, (لَبِن,) and ashes, and in, or upon, which أَقَط is then cooked: pl. [or coll. gen. n.] as above. (TA.) b4: And A thing like the [milking-vessel called] عُلْبَة, around which [dung such as is called]

خِثْى is put, and which is used for milking therein. (K.) عِلْوَةٌ: see عُلْوٌ.

عِلْيَةٌ: see عَلِىٌّ [of which it is said to be pl.].

عَلْوَى, accord. to IAar, [and so in my MS. copy of the K,] but accord. to [other copies of] the K ↓ عَلْوَآءُ, (TA,) i. q: قِصَّةٌ عَالِيَةٌ [app. A story, or an affair, of a high quality]. (K, TA. [See also عَلْيَآءُ.]) عَلْوَآءُ: see what next precedes.

عَلْيَآءُ A high place; (IAth, K, TA;) a subst. in this sense, not [an epithet syn. with عُلْيَا] fem. of أَعْلَى; for if it were this, it would [by rule] be necessarily determinate; (IAth, TA;) [though] it is sometimes used as syn. with عُلْيَا, see أَعْلَى: (Msb:) any high, or overtopping, place: (S, Msb:) this is its primary meaning: (Msb:) and [in like manner] ↓ عَلَايَةٌ signifies any high, or lofty, place; as also ↓ عَلْىٌ. (K.) And Any high thing. (K.) The head of a mountain: (K, TA:) or the head of any high, or overtopping, mountain. (TA.) And العَلْيَآءُ signifies The sky: (K, TA:) a subst., not an epithet. (TA.) مَا زَالَ مِنْهَا بِعَلْيَآءَ means He ceased not to be ennobled, and elevated in rank, or dignity, in consequence of it; i. e., a deed that he had done. (As, TA in art. بعل.) b2: Also (tropical:) A high, or an eminent, deed. (K, TA.) عُلْوِىٌّ: see عَالِىٌّ.

عُلْوَانٌ of a book or writing, The عُنْوَان thereof; (S, Msb, K, * TA;) i. e. its superscription, or title; syn. سِمَةٌ. (TA.) [See arts. عن and عنو.]

عَلْيَانٌ: see the next paragraph: and see also عَلَاةٌ.

عِلْيَانٌ, with kesr, (K, TA,) thus accord. to Az and ISd, but accord. to J, [in the S,] ↓ عَلْيَانٌ, like عَطْشَانٌ [in measure] Tall and corpulent, applied to a man, (S, TA,) and likewise to a woman: (TA:) or bulky: and tall: (K:) or bulky and tall, applied to a man and to a camel; fem. with ة: or, applied to a camel, old and bulky. (TA.) See also عَلَاةٌ, in two places. b2: Also, عِلْيَانٌ, The male hyena: (K, TA:) or a tall hyena. (TA.) b3: And A high, or loud, voice, as also ↓ عِلِّيَانٌ. (K.) A2: And Household-goods, or furniture and utensils; syn. مَتَاعٌ. (TA, as from the K; and TK; but not in my MS. copy of the K, nor in the CK.) عَلَآءٌ inf. n. of عَلِىَ (S, Mgh, Msb) in the phrase عَلِىَ فِى الشَّرَفِ (S, Mgh) or فِى المَكَارِمِ: (Msb:) and [used as a simple subst.] it signifies High, or elevated, rank or station; or eminence, or nobility; (K;) as also ↓ عُلًى, and ↓ مَعْلَاةٌ; (S;) or this last signifies the acquisition of high, or elevated, rank or station, or of eminence, or nobility; (K;) [or, agreeably with analogy, a cause, or means, of acquiring high, or elevated, rank &c.; being originally مَعْلَوَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.;] and its pl. is مَعَالٍ, (S, Msb,) whence مَعَالِى الأُمُورِ i. e. مكتسب الشرف [a strange explanation of a pl. by a sing., app. meaning (the affairs, or actions, that are) the cause, or means, of acquiring high, or elevated, rank &c.]. (Msb.) b2: أَبُو العَلَآءِ [is a name for The kind of sweet food called] الفَالُوذَجُ [and الفَالُوذُ, q. v.]. (Har pp. 228.) عَلُوٌّ, like عَدُوٌّ [in measure], an epithet used in the phrase رَجُلٌ عَلُوٌّ لِلرِّجَالِ [app. meaning A man wont to exalt himself to other men]. (TA.) عُلُوٌّ: [see 1, of which it is an inf. n., and] see عِلِىٌّ.

عَلِىٌّ High, elevated, or lofty; (S, K;) applied to a thing; (K;) [and] so ↓ عَالٍ: (Msb:) so, too, the former, [and more commonly so,] in respect of rank, condition, or state; eminent, or noble: and ↓ عِلْيَةٌ is a pl. thereof in the latter sense; like as صِبْيَةٌ is of صَبِىٌّ; [or, as some hold a word of this form and class to be, a quasi-pl. n.;] as in the saying, فُلَانٌ مِنْ عِلْيَةِ النَّاسِ [Such a one is of the high in rank, &c., of men]; (S;) or عِلْيَةٌ, as also ↓ عِلْىٌ, [which latter is of a form proper to quasi-pl. ns. by common consent,] signifies the great in respect of estimation, rank, or dignity, of men, thus used in a pl. sense. (K.) b2: It signifies also Strong, robust, or powerful: (K, TA:) and hence it is used as a proper name of a man; (K, * TA;) and it may be also from the meaning of highness of rank &c., eminence, or nobility. (TA.) b3: العَلِىُّ as a name of God signifies [The High: or the Most High, like ↓ الأَعْلَى; i. e.] He above whom is nothing. (TA.) b4: عَلِيُّونَ [is also a pl. of عَلِىٌّ, and] signifies Persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ: b5: and it signifies also Persons having opulence, and eminence, or nobility; in this sense likewise opposed to سُفْلِيُّونَ. (TA.) b6: عَلِيَّةٌ applied to a she-camel means Having strength to bear her burden; as also ↓ مُعْتَلِيَةٌ and ↓ مُسْتَعْلِيَةٌ: and you say نَاقَةٌ حَلِيَّةٌ عَلِيَّةٌ, the former epithet meaning pleasing in appearance and pace, and عالية [an evident mistranscription for عَلِيَّةٌ] meaning excelling. (TA.) b7: And one says, فُلَانٌ هَيىْءٌ عَلِىٌّ, meaning [Such a one is a person of goodly form or aspect or the like,] one who acts effeminately to women. (TA.) عِلِىٌّ i. q. ↓ عُلُوٌّ [an inf. n. of 1, q. v.]. (K, TA.) Hence the reading of Ibn-Mes'ood [in the Kur xxvii. 14], ظُلْمًا وَعِلِيًّا [By reason of wrongfulness and self-exaltation]. (TA.) عُلَاوَةٌ: see عُلْوٌ. b2: عُلَاوَةُ الرِّيحِ means The windward side; the side, or quarter, from which the wind blows; with respect to the game, or object of the chase; (S, TA;) and with respect to a man: (TA:) opposed to سُفَالَتُهَا. (S, Msb, * TA.) [See 1, last quarter.]

عِلَاوَةٌ Anything that one has raised and put, (S,) or a thing that one has hung, upon a camel, after the loading him (S, Mgh, Msb) completely, such as the water-skin and the سَفُّود [q. v.], (S,) or such as the [small leathern water-bag called] إِدَاوَة and the سُفْرَة [q. v.]: (Mgh, Msb:) or a thing that is put between the two equiponderant burdens, (K, TA,) after the binding of them upon the camel or other animal: (TA:) pl. عَلَاوَى, (S,) or عِلَاوَاتٌ. (Msb.) b2: Also A superaddition of anything; as meaning something added. (K, TA.) One says, أَعْطَاهُ أَلْفَ دِينَارٍ وَدِينَار عِلَاوَة [as though the phrase were, وَدِينَارَ عِلَاوَة, but the right reading is app. وَدِينَارًا عِلَاوَةً, i. e. He gave him a thousand deenárs, and a deenár as a superaddition, or over and above]. (TA.) b3: And (assumed tropical:) The upper, or uppermost, part of the head, or of the neck: (K:) or the head of a human being as long as it remains upon the neck: one says, ضَرَبَ عِلَاوَتَهُ i. e. رَأْسَهُ (assumed tropical:) [He smote his head, app. meaning he beheaded him]: (S:) or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is tropical: (Mgh:) and سَبَتَ عِلَاوَتَهُ (assumed tropical:) he smote his neck [so as to decapitate him]: (S and M in art. سبت:) and سُبِتَتْ عِلَاوَتُهُ (tropical:) His head was cut off; a tropical phrase. (A in that art.) عَلَايَةٌ: see عَلْيَآءُ.

عِلِّيَانٌ: see عَلَاةٌ, in two places: b2: and عِلْيَانٌ.

عِلِّىٌّ: see عِلِّيُّونَ.

عُلِّيَّةٌ, (S, Msb, K,) with damm, (Msb, K,) the ل, which is meksoorah, being with teshdeed, as is also the ى, (TA,) of the measure فُعِّيلَةٌ, like مُرِّيقَةٌ [n. un. of مُرِّيقٌ], (S,) originally عُلِّيوَةٌ, (S, Msb,) from عَلَوْتُ; (S;) and عِلِّيَّةٌ, with kesr, (S, Msb, K,) of the measure فِعِّيلَةٌ; or, as some say, from a reduplicate root, and of the measure فُعْلِيَّةٌ; adding that there is no instance of فُعِّيلَةٌ in the language; (S;) [therefore it is also mentioned in art. عل;] An upper chamber; or a chamber in the upper, or uppermost, story; syn. غُرْفَةٌ: (S, Msb, K:) pl. عَلَالِىُّ. (S, Msb, K.) b2: And عِلِّيَّةٌ, it is said, may signify also The board upon which is placed the مِعْيَار [or assay-balance]. (Har p. 550.) b3: See also the next paragraph.

عِلِّيُّونَ, [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, (K and TA in this art. and in art. عل,) or ↓ عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K and TA in art. عل,) [or rather it is from a Hebr. word, as I have stated in art. عل,] A place in the Seventh Heaven, to which ascend the souls of the believers: (K, TA:) or the highest of the places: or a certain thing above another thing; [a word] of which the sing. is not known, nor the fem.: or loftiness above loftiness: or the Seventh Heaven [altogether]: or the دِيوَان [or register, or place of reckoning,] of the guardian angels, to which are brought up the reports of the deeds of the righteous: (TA:) or Paradise: or the right leg [or pillar] of the عَرْش [which is vulgarly held to mean the throne of God]: or [the lote-tree called] سِدْرَةُ المُنْتَهَى [respecting which see art. سدر]. (Har p. 5.) [See also other explanations in art. عل.]

عَالٍ: see عَلِىٌّ. b2: [Hence,] رَجُلٌ عَالِى الكَعْبِ (assumed tropical:) A man who is elevated, exalted, eminent, or noble. (K. [See also كَعْبٌ.]) It is said in a trad. respecting Keyleh, لَا يَزَالُ كَعْبُكِ عَالَيًا, meaning May thou not cease to be elevated, or noble; exalted above such as treats, or regards, thee with enmity. (TA.) b3: مِنْ عَالٍ signifies the same as مِنْ عَلِ, q. v. (S, K.) b4: عَالِيَةُ الدَّمِ, said of the حَائِض, means One whose blood rises above the water. (TA.) b5: [عَالٍ applied to a word, or form of word, signifies (assumed tropical:) Of high authority, approved, or chaste: and hence, usual, or common: see أَعْلَى.]

A2: See also عَائِلٌ, in art. عول.

عَالِيَةٌ [a subst. from عَالٍ, rendered such by the affix ة]: see عُلْوٌ. b2: Also [particularly] The upper portion of the spear-shaft; (K, TA;) سَافِلَةٌ signifying the “ lower portion ” thereof: (TA:) or the head (رأس) thereof: or the half that is next to the iron head: (K, TA:) or the part, of the spear, that is below the iron head: (Er-Rághib, TA:) or the portion, of the spear, that enters the iron head, extending to the third part thereof [i. e. of the shaft; so that it signifies the uppermost of the three equal portions of the shaft]: (S, TA:) pl. عَوَالٍ, which some explain as meaning the iron heads of spears. (TA. [See an ex. of the pl. in a verse cited voce زُجٌّ.]) Also A straight spear-shaft. (TA.) b3: And The [upper] part, of a valley, whence the water thereof descends. (TA.) b4: العَالِيَةُ, also, is The region above Nejd, extending to the land of Tihámeh, (S, Mgh, Msb, K,) and to the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it: (S:) and it is said that the عَالِيَة of El-Hijáz is the higher and more elevated part thereof, forming a wide extent of country. (TA.) And [its pl.] العَوَالِى, (K, TA,) as also العَالِيَةُ, (TA,) is applied to Certain towns, or villages, in the exterior of El-Medeeneh, (K, TA,) the nearest four miles distant from it, and the most distant, in the direction of Nejd, eight. (TA.) عَالِىٌّ Of, or relating to, the region called العَالِيَة; (S, K;) and so ↓ عُلْوِىٌّ, (S, Msb, K,) with damm, (Msb, K,) which is anomalous. (S, Msb, K.) أَعْلَى Higher, and highest; contr. of أَسْفَلُ: (M and Msb and K in art. سفل:) the fem. is عُلْيَا; (TA;) which is like دُنْيَا and قُصْيَا, with و changed into ى; (ISd, TA voce بُقْوَى;) and of which the pl. is عُلًى, like as كُبَرٌ is of كُبْرَى. (Msb, TA.) See عَلِىٌّ. b2: One says شَفَةٌ عُلْيَا and ↓ عَلْيَآءُ, but the former is the more usual, meaning An upper lip. (IAmb, Msb, TA.) b3: عُلْيَا مُضَرَ means The higher [app. in respect of territory (see a note in p. xi. of the preface to this work)] of Mudar; (K, TA;) said to denote Kureysh and Keys; the rest being called سُفْلَى مُضَرَ. (TA.) b4: And one says, جَآءَ مِنْ أَعْلَى وَأرْوَحَ, meaning It came from the sky and the place whence the wind blows. (TA.) b5: أَعْلَى applied to a word, or form of word, means (assumed tropical:) [Of higher authority, more approved, or more chaste; and also, hence, as frequency of usage is a necessary condition of فَصَاحَةٌ, q. v.,] more usual or common. (M and TA in art. قر.) b6: One says also, هُمْ بِهِمْ أَعْلَى

عَيْنًا i. e. (assumed tropical:) They are most knowing respecting them, and most acquainted with their state, or condition. (TA.) b7: And هُوَ أَعْلَى بِكُمْ عَيْنًا i. e. (assumed tropical:) He is in the highest degree a magnifier, or honourer, of you; ye being greatly esteemed by him. (TA.) b8: اليَدُ العُلْيَا (assumed tropical:) The abstinent, or chaste, hand: or the expending, or disbursing, hand. (TA.) A2: أَعْلَى

formed by transposition from أَعُوَلُ: see the latter, in art. عول.

مَعْلَاةٌ: see عَلَآءٌ.

المُعَلَّى The seventh of the arrows of the game called المَيْسِر; (As, A'Obeyd, S, M, Mgh, K;) the most excellent of them; it has seven notches; and it obtains seven shares [of the slaughtered camel] when it wins, and occasions the imposition of seven fines when it does not win. (M, TA.) [See an ex. in a verse cited voce رَقِيبٌ.]

المُعَلِّى: see 2. b2: Also He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from the direction of her left side: (S, K:) or the she-camel has two milkers; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker [thus standing on the left side] is called المُعْلِّى and ↓ المُسْتَعْلِى; and the holder, البَائِنُ: thus in the M: or ↓ المُسْتَعْلِى is he who stands on the left side of the milch beast: or he who takes the milking-vessel with his left hand and milks with his right hand: or he who milks from the left side. (TA.) أَرْضٌ مُعْلَوْلِيَةٌ: see مُغْلَوْلِيَةٌ, in art. غلو.

أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.

مُعْتَلٍ (assumed tropical:) Having ability, or power; as also ↓ مُسْتَعْلٍ. (TA.) b2: [Hence,] المُعْتَلِى signifies (assumed tropical:) The lion; (K, TA;) because of his strength. (TA.) b3: See also عَلِىٌّ, last quarter.

A2: هُوَ غَيْرُ مُعْتَلٍ فِى الأَمْرِ means He is not one who falls short, or falls short of doing what is requisite, or who is remiss, in the affair; like غَيْرُ مُؤْتَلٍ. (TA.) المُتَعَالِى, as a name of God, He who is great, or supremely great, above the lie [or lying imputation] of the forgers of falsehood: or the High: and the Most high; who is higher than every [other] high one: (TA:) or He who has ascendency over everything by his power: or He who is great, and exalted, or supremely exalted, above [the ascription of] the attributes of the created beings. (Ksh, Bd.) مُسْتَعْلًى The near, i. e. left, side of a she-camel: you say, أَتَيْتُ النَّاقَةَ مِنع قِبَلِ مُسْتَعْلَاهَا i. e. مِنْ قِبَلِ إِنْسِيِّهَا [I came to the she-camel from the direction of her near, or left, side]. (TA.) مُسْتَعْلٍ: see مُعْتَلٍ; and عَلِىٌّ, last quarter: b2: and see also المُعَلِّى, in two places. b3: اليَدُ المُسْتَعْلِيَةُ means (assumed tropical:) The hand of him who takes by force, and of the plunderer, and the like: opposed to اليَدُ المُسْتَخْفِيَةُ: the Sunneh ordains that the latter shall be cut off [except in certain cases] but not the former. (TA in art. خقى.) b4: الحُرُوفُ المُسْتَعْلِيَةُ [The high, or elevated, letters] are خ, ص, ض, ط, ظ, غ, and ق; (K, TA;) in which is a rising [of the tongue] to the palate; with إِطْبَاق [of the tongue (see 4 in art. طبق)] except in خ and غ and ق: opposed to المُنْخَفِضَةُ. (TA.)

الله
صور القرآن الله المثل الأعلى في جميع صفات الكمال، فهو السميع الخبير، على كل شىء قدير، غفور رحيم، عزيز حكيم، حى قيوم، واسع عليم، بصير بالعباد، يحب المحسنين والصابرين، ولا يحب الظالمين، ويمحق الكافرين، غنى حميد، واحد قهار، نور السموات والأرض، قوى، شديد العقاب، خالق كل شىء، لا إله إلا هو، على كلّ شىء شهيد، عالم الغيب والشهادة، هو الرحمن الرحيم، الملك القدوس السلام المؤمن المهيمن العزيز الجبار المتكبر، الخالق البارئ المصور، له الأسماء الحسنى، يسبح له ما في السموات والأرض وهو العزيز الحكيم، الأول والآخر، والظاهر والباطن، الصمد، لم يلد، ولم يولد، ولم يكن له كفوا أحد، سريع الحساب، غنى عن العالمين، عليم بذات الصدور، بكل شىء محيط، علىّ كبير، عفو غفور، شاكر حليم، ليس بظلام للعبيد، يجزى المتصدقين، ولا يهدى كيد الخائنين، لا يخلف الميعاد، عزيز ذو انتقام، خير الرازقين، لطيف خبير، ذو القوة المتين. أوليس من يتصف بهذه الصفات المثالية جديرا بالعبادة والتقديس، وألا يتخذ له شريك، ولا من دونه إله.
ومن بين ما عنى القرآن به أكبر عناية إبراز صفة الإنعام التى يتصف بها الله سبحانه؛ فيوجه أنظارهم إلى النعمة الكبرى التى أودعها قلوبهم وهى نعمة الهدوء والسكينة يحسون بها، عند ما يعودون إلى بيوتهم، مكدودين منهوكى القوى، وإلى هدايتهم إلى بناء بيوت من جلود الأنعام، يجدونها خفيفة المحمل في الظعن
والإقامة، وإلى اتخاذ أثاثهم وأمتعتهم من أصوافها وأوبارها، وإلى نعمة الظل يجدون عنده الأمن والاستقرار، وإن للشمس وحرارتها لوقعا مؤلما في النفوس وعلى الأجسام، ومن أجمل وسائل الاستتار هذه الثياب تقى صاحبها الحر، وبها تتم نعمة الله، فيقول: وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَناً وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعامِ بُيُوتاً تَسْتَخِفُّونَها يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقامَتِكُمْ وَمِنْ أَصْوافِها وَأَوْبارِها وَأَشْعارِها أَثاثاً وَمَتاعاً إِلى حِينٍ وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلالًا وَجَعَلَ لَكُمْ مِنَ الْجِبالِ أَكْناناً وَجَعَلَ لَكُمْ سَرابِيلَ تَقِيكُمُ الْحَرَّ وَسَرابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ (النحل 79 - 81).
ويوجه أنظارهم إلى ما في خلق الزوج من نعمة تسكن إليها النفس، وتجد في ظلها الرحمة والمودة، فيقول: وَمِنْ آياتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً لِتَسْكُنُوا إِلَيْها وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ (الروم 21). وهو الذى يرزقهم، ويرزق ما على الأرض من دواب، لا تستطيع أن تتكفل برزق نفسها، وَكَأَيِّنْ مِنْ دَابَّةٍ لا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُها وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ (العنكبوت 60). وينبههم إلى ما في اختلاف الليل والنهار من تجديد النشاط للجسم، وبعث القوة في الأحياء وما في الفلك المسخرة تنقل المتاجر فوق سطح البحر، فتنفع الناس، وفي الماء ينزل من السماء فيحيى الأرض بعد موتها، وفي الرياح تحمل السحاب المسخر بين السماء والأرض، ينبههم إلى نفع ذلك كله فيقول: إِنَّ فِي خَلْقِ السَّماواتِ وَالْأَرْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَبَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّياحِ وَالسَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَالْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ (البقرة 164). ويسأل عمن يلجئون إليه، حين يملأ قلبهم الرعب من ظلمة البر البحر، أليس الله هو الذى ينجيهم منه ومن كل كرب، فيقول:
قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُماتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً لَئِنْ أَنْجانا مِنْ هذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللَّهُ يُنَجِّيكُمْ مِنْها وَمِنْ كُلِّ كَرْبٍ ثُمَّ أَنْتُمْ تُشْرِكُونَ (الأنعام 63 - 64).
ويحدثهم عن نعمة تبادل الليل والنهار، وعما خلق له الليل من نعمة الهدوء والسكون، وعن الشمس والقمر يجريان في دقة ونظام، فيحسب الناس بهما حياتهم، وينظمون أعمالهم، وعن النجوم في السماء تزينها كمصابيح، ويهتدى بها السائر في ظلمات البر والبحر، وعن المطر ينزل من السماء، فتحيا به الأرض وتنبت به الجنات اليانعة، ذات الثمار المشتبهة وغير المشتبهة، وكان للمطر في الحياة العربية قدره وأثره، فعليه حياتهم، فلا جرم أكثر القرآن من الحديث عنه نعمة من أجلّ نعمه عليهم، فيقول: فالِقُ الْإِصْباحِ وَجَعَلَ اللَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْباناً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها فِي ظُلُماتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَعْلَمُونَ وَهُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَفْقَهُونَ وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ نَباتَ كُلِّ شَيْءٍ فَأَخْرَجْنا مِنْهُ خَضِراً نُخْرِجُ مِنْهُ حَبًّا مُتَراكِباً وَمِنَ النَّخْلِ مِنْ طَلْعِها قِنْوانٌ دانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهاً وَغَيْرَ مُتَشابِهٍ انْظُرُوا إِلى ثَمَرِهِ إِذا أَثْمَرَ وَيَنْعِهِ إِنَّ فِي ذلِكُمْ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ (الأنعام 96 - 99)، وتحدث عن هذه النعم نفسها مرارا أخرى كقوله:
اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهارَ وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهارَ وَآتاكُمْ مِنْ كُلِّ ما سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها إِنَّ الْإِنْسانَ لَظَلُومٌ كَفَّارٌ (إبراهيم 32 - 34). وتحدث إليهم عما أنعم به عليهم من أنعام، فيها دفء ومنافع، وجمال، وعاد فذكرهم بنعمة المطر وإنباته الزرع، وخص البحر بالحديث عن تسخيره، وما نستخرجه منه من اللحم والحلى، وما يجرى فوقه من فلك تمخر عبابه، فقال: وَالْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَمَنافِعُ وَمِنْها تَأْكُلُونَ وَلَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ وَتَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ وَالْخَيْلَ وَالْبِغالَ وَالْحَمِيرَ لِتَرْكَبُوها وَزِينَةً وَيَخْلُقُ ما لا تَعْلَمُونَ وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْها جائِرٌ وَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً لَكُمْ مِنْهُ شَرابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنابَ وَمِنْ كُلِّ الثَّمَراتِ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ وَما ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفاً أَلْوانُهُ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها وَتَرَى الْفُلْكَ مَواخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ وَأَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهاراً وَسُبُلًا لَعَلَّكُمْ تَهْتَدُونَ وَعَلاماتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ أَفَمَنْ يَخْلُقُ كَمَنْ لا يَخْلُقُ أَفَلا تَذَكَّرُونَ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوها إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ (الأنعام 5 - 18)، وللأنعام في حياة العرب بالبادية ما يستحق أن يذكروا به، وأن يسجل فضله عليهم بها. ويوجه القرآن نظرهم إلى خلقهم وما منحهم الله من نعمة السمع والبصر والعقل، فيقول: قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصارَ وَالْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ (الملك 23). وكثيرا ما امتنّ عليهم بنعمة الرزق، فيقرّرها مرة، ويقررهم بها أخرى، فيقول حينا: اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَراراً وَالسَّماءَ بِناءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّباتِ ذلِكُمُ اللَّهُ رَبُّكُمْ فَتَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ (غافر 64). ويقول حينا: قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلا تَتَّقُونَ (يونس 31). ويسترعى انتباههم إلى طعامهم الذى هو من فيض فضله، فيقول: فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ أَنَّا صَبَبْنَا الْماءَ صَبًّا ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا فَأَنْبَتْنا فِيها حَبًّا وَعِنَباً وَقَضْباً وَزَيْتُوناً وَنَخْلًا وَحَدائِقَ غُلْباً وَفاكِهَةً وَأَبًّا مَتاعاً
لَكُمْ وَلِأَنْعامِكُمْ
(عبس 24 - 32).
وإن في إكثار القرآن من الحديث عن هذه النعم، وتوجيه أنظارهم إليها، وتقريرهم بها، ما يدفعهم إلى التفكير في مصدرها، وأنه جدير بالعبادة، وما يثير في أنفسهم شكرها وتقديس بارئها، ولا سيما أن تلك النعم ليست في طاقة بشر، وأنها باعترافهم أنفسهم من خلق العلىّ القدير. وهكذا يتكئ القرآن على عاطفة إنسانية يثيرها، لتدفع صاحبها عن طريق الإعجاب حينا، والاعتراف بالجميل حينا، إلى الإيمان بالله وإجلاله وتقديسه. كما أن ذلك الوصف يبعث في النفس حب الله المنعم، فتكون عبادته منبعثة عن حبه وشكر أياديه.
ومما عنى القرآن بإبرازه من صفات الله وحدانيته، لم يلد، ولم يولد، ولم يكن له كفوا أحد، وقد أبرز القرآن في صورة قاطعة أنه لا يقبل الشرك ولا يغفره: إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرى إِثْماً عَظِيماً (النساء 48)؛ ويعد الإشراك رجسا فيقول: يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلا يَقْرَبُوا الْمَسْجِدَ الْحَرامَ بَعْدَ عامِهِمْ هذا (التوبة 28).
أوليس في هذا التصوير ما يبعث في النفس النفور منه والاشمئزاز؟!
والقرآن يعرض لجميع ألوان الإشراك، فيدحضها ويهدمها من أساسها، فعرض لفكرة اتخاذ ولد، فحدثنا في صراحة عن أنه ليس في حاجة إلى هذا الولد، يعينه أو يساعده، فكل من في الوجود خاضع لأمره، لا يلبث أن ينقاد إذا دعى، وَقالُوا اتَّخَذَ اللَّهُ وَلَداً سُبْحانَهُ بَلْ لَهُ ما فِي السَّماواتِ وَالْأَرْضِ كُلٌّ لَهُ قانِتُونَ بَدِيعُ السَّماواتِ وَالْأَرْضِ وَإِذا قَضى أَمْراً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ (البقرة 116، 117). وحينا يدفع ذلك دفعا طبيعيا بأن الولد لا يكون إلا إذا كان ثمة له زوجة تلد، أما وقد خلق كل شىء، فليس ما يزعمونه ولدا سوى خلق ممن خلق:
بَدِيعُ السَّماواتِ وَالْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صاحِبَةٌ وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ذلِكُمُ اللَّهُ رَبُّكُمْ لا إِلهَ إِلَّا هُوَ خالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلى كُلِّ شَيْءٍ وَكِيلٌ (الأنعام 101، 102).
ويعرض مرة أخرى لهذه الدعوى، فيقرر غناه عن هذا الولد، ولم يحتاج إليه، وله ما في السموات وما في الأرض، فيقول: قالُوا اتَّخَذَ اللَّهُ وَلَداً سُبْحانَهُ هُوَ الْغَنِيُّ لَهُ ما فِي السَّماواتِ وَما فِي الْأَرْضِ إِنْ عِنْدَكُمْ مِنْ سُلْطانٍ بِهذا أَتَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ مَتاعٌ فِي الدُّنْيا ثُمَّ إِلَيْنا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذابَ الشَّدِيدَ بِما كانُوا يَكْفُرُونَ (يونس 68 - 70). ويعجب القرآن كيف يخيل للمشركين عقولهم أن يخصوا أنفسهم بالبنين ويجعلوا البنات لله، فيقول:
أَفَأَصْفاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلائِكَةِ إِناثاً إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيماً (الإسراء 40).
ويصور القرآن- فى أقوى صور التعبير- موقف الطبيعة الساخطة المستعظمة نسبة الولد إلى الله، فتكاد- لشدة غضبها- أن تنفجر غيظا، وتنشق ثورة، وتخر الراسيات لهول هذا الافتراء، وضخامة هذا الكذب، وأصغ إلى تصوير هذا الغضب فى قوله: وَقالُوا اتَّخَذَ الرَّحْمنُ وَلَداً لَقَدْ جِئْتُمْ شَيْئاً إِدًّا تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبالُ هَدًّا أَنْ دَعَوْا لِلرَّحْمنِ وَلَداً (مريم 88 - 91). أما هؤلاء الذين دعوهم أبناء الله، فليسوا سوى عباد مكرمين، خاضعين لأمره، ولن يجرؤ واحد منهم على ادعاء الألوهية، أما من تجرأ منهم على تلك الدعوى فجزاؤه جهنم، لأنه ظالم مبين، وهل هناك أقوى في هدم الدعوى من اعترف هؤلاء العباد أنفسهم الذين يدعونهم أبناء، بأنهم ليسوا سوى عبيد خاضعين، ومن جرؤ منهم على دعوى الألوهية كان جزاؤه عذاب جهنم خالدا فيها، قال تعالى: وَقالُوا اتَّخَذَ الرَّحْمنُ وَلَداً سُبْحانَهُ بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَما خَلْفَهُمْ وَلا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذلِكَ نَجْزِي الظَّالِمِينَ (الأنبياء 26 - 29).
وعلى هذا النسق نفسه جرى في الرد على من زعم ألوهية المسيح، فقد جعل المسيح نفسه يتبرأ من ذلك وينفيه، إذ قال: وَإِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ قالَ سُبْحانَكَ ما يَكُونُ لِي أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ ما فِي نَفْسِي وَلا أَعْلَمُ ما فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ما قُلْتُ لَهُمْ إِلَّا ما أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيداً ما دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلى كُلِّ شَيْءٍ شَهِيدٌ (المائدة 116، 117).
وتعرض القرآن مرارا لدعوى ألوهية عيسى، وقوض هذه الدعوى من أساسها بأن هذا المسيح الذى يزعمونه إلها، ليس لديه قدرة يدفع بها عن نفسه إن أراد الله أن يهلكه، وأنه لا امتياز له على سائر المخلوقات، بل هو خاضع لأمره، مقر بأنه ليس سوى عبد الله، وليس المسيح وأمه سوى بشرين يتبوّلان ويتبرّزان، أو تقبل الفطرة الإنسانية السليمة أن تتخذ لها إلها هذا شأنه، لا يتميز عن الناس في شىء، ولا يملك لهم شيئا من الضر ولا النفع، ولننصت إلى القرآن مهاجما دعوى ألوهية عيسى قائلا: لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئاً إِنْ أَرادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعاً وَلِلَّهِ مُلْكُ السَّماواتِ وَالْأَرْضِ وَما بَيْنَهُما يَخْلُقُ ما يَشاءُ وَاللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ (المائدة 17). لَقَدْ كَفَرَ الَّذِينَ قالُوا
إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقالَ الْمَسِيحُ يا بَنِي إِسْرائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْواهُ النَّارُ وَما لِلظَّالِمِينَ مِنْ أَنْصارٍ لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ ثالِثُ ثَلاثَةٍ وَما مِنْ إِلهٍ إِلَّا إِلهٌ واحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذابٌ أَلِيمٌ أَفَلا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كانا يَأْكُلانِ الطَّعامَ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآياتِ ثُمَّ انْظُرْ أَنَّى يُؤْفَكُونَ قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَمْلِكُ لَكُمْ ضَرًّا وَلا نَفْعاً وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
(المائدة 72 - 76).
وإن الغريزة لتنأى عن عبادة من لا يملك الضرر ولا النفع. وتأمل جمال الكناية في قوله: يَأْكُلانِ الطَّعامَ. والمسيح مقر- كما رأيت- بعبوديته ولا يستنكف أن يكون لله عبدا، لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَلَا الْمَلائِكَةُ الْمُقَرَّبُونَ وَمَنْ يَسْتَنْكِفْ عَنْ عِبادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعاً (النساء 172).
وهاجم القرآن بكل قوة الإشراك بالله، وهو يهاجم ببلاغته العقل والوجدان معا فيأخذ في نقاش المشركين، ليصلوا إلى الحق بأنفسهم، ويلزمهم الحجة، ويقودهم إلى الصواب، فيسألهم عمن يرزقهم، ومن يملك سمعهم وأبصارهم، ومن يخرج الحى من الميت، ويخرج الميت من الحى، ومن يدبر أمر العالم، ومن يبدأ الخلق ثمّ يعيده، ومن يهدى إلى الحق، وإذا كان المشركون أنفسهم يعترفون بأن ذلك إنما هو من أفعال الله، فما قيمة هؤلاء الشركاء إذا، وما معنى إشراكهم لله في العبادة، أو ليس من يهدى إلى الحق جديرا بأن يعبد ويتّبع، أما من لا يهتدى إلا إذا اقتيد فمن الظلم عبادته، ومن الجهل اتباعه، وليست عبادة هؤلاء الشركاء سوى جرى وراءه وهم لا يغنى من الحق شيئا، وتأمل جمال هذا النقاش الذى يثير التفكير والوجدان معا: يثير التفكير بقضاياه، ويثير الوجدان بهذا التساؤل عن الجدير بالاتباع، وتصويره المشرك، مصروفا عن الحق، مأفوكا، ظالما، يتبع الظن الذى لا يغنى عن الحق شيئا، وذلك حين يقول: قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلا تَتَّقُونَ فَذلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَماذا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ فَأَنَّى تُصْرَفُونَ كَذلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا أَنَّهُمْ لا يُؤْمِنُونَ قُلْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ قُلِ اللَّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ فَأَنَّى تُؤْفَكُونَ قُلْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ وَما يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئاً إِنَّ اللَّهَ عَلِيمٌ بِما يَفْعَلُونَ (يونس 31 - 36). وفي التحدث إليهم عن الرزق، وهدايتهم إلى الحق، ما يثير في أنفسهم عبادة هذا الذى يمدهم بالرزق، ويهديهم إلى الحق، واستمع إلى هذا النقاش الذى يحدثهم فيه عن نعمه عليهم، متسائلا:
أله شريك في هذه النعم التى أسداها، وإذا لم يكن له شريك فيما أسدى، فكيف يشرك به غيره في العبادة؟ فقال مرة: قُلِ الْحَمْدُ لِلَّهِ وَسَلامٌ عَلى عِبادِهِ الَّذِينَ اصْطَفى آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ أَمَّنْ خَلَقَ السَّماواتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّماءِ ماءً فَأَنْبَتْنا بِهِ حَدائِقَ ذاتَ بَهْجَةٍ ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها أَإِلهٌ مَعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ أَمَّنْ جَعَلَ الْأَرْضَ قَراراً وَجَعَلَ خِلالَها أَنْهاراً وَجَعَلَ لَها رَواسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حاجِزاً أَإِلهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذا دَعاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفاءَ الْأَرْضِ أَإِلهٌ مَعَ اللَّهِ قَلِيلًا ما تَذَكَّرُونَ أَمَّنْ يَهْدِيكُمْ فِي ظُلُماتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلهٌ مَعَ اللَّهِ تَعالَى اللَّهُ عَمَّا يُشْرِكُونَ أَمَّنْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَالْأَرْضِ أَإِلهٌ مَعَ اللَّهِ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ قُلْ لا يَعْلَمُ مَنْ فِي السَّماواتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَما يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ بَلْ هُمْ فِي شَكٍّ مِنْها بَلْ هُمْ مِنْها عَمُونَ وَقالَ الَّذِينَ كَفَرُوا أَإِذا كُنَّا تُراباً وَآباؤُنا أَإِنَّا لَمُخْرَجُونَ لَقَدْ وُعِدْنا هذا نَحْنُ وَآباؤُنا مِنْ قَبْلُ إِنْ هذا إِلَّا أَساطِيرُ الْأَوَّلِينَ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الْمُجْرِمِينَ وَلا تَحْزَنْ عَلَيْهِمْ وَلا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ وَيَقُولُونَ مَتى هذَا الْوَعْدُ إِنْ كُنْتُمْ صادِقِينَ (النمل 59 - 71). أو ليس في إنبات الحدائق ذات البهجة، وتسيير الأنهار خلال الأرض، وإجابة المضطر إذا دعا، وكشف السوء، وجعلهم خلفاء الأرض، ما يبعث الابتهاج في النفس، والحب لله، ويدفع إلى عبادته وتوحيده ما دام هو الملجأ في الشدائد، والهادى في ظلمات البر والبحر، ومرسل الرياح بشرا بين يدى رحمته؟ ومرة يسائلهم قائلا: وَهُوَ اللَّهُ لا إِلهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولى وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَداً إِلى يَوْمِ الْقِيامَةِ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِياءٍ أَفَلا تَسْمَعُونَ قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهارَ سَرْمَداً إِلى يَوْمِ الْقِيامَةِ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلا تُبْصِرُونَ وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (القصص 70 - 73). أوليس في الليل السرمد والنهار السرمد ما يبعث الخوف في النفس، والحب لمن جعل الليل والنهار خلفة؟!
وكثيرا ما تعجب القرآن من عبادتهم ما لا يضر ولا ينفع. والقرآن يبعث الخوف من سوء مصير هؤلاء المشركين يوم القيامة، فمرة يصورهم محاولين ستر جريمتهم بإنكارهم، حين لا يجدون لها سندا من الحق والواقع، فيقول:
وَيَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قالُوا وَاللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ انْظُرْ كَيْفَ كَذَبُوا عَلى أَنْفُسِهِمْ وَضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ (يونس 22 - 24).
وحينا يصورهم، وقد تبرأ شركاؤهم من عبادتهم، فحبطت أعمالهم، وضل سعيهم، وذلك حين يقول: وَيَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكانَكُمْ أَنْتُمْ وَشُرَكاؤُكُمْ فَزَيَّلْنا بَيْنَهُمْ وَقالَ شُرَكاؤُهُمْ ما كُنْتُمْ إِيَّانا تَعْبُدُونَ فَكَفى بِاللَّهِ شَهِيداً بَيْنَنا وَبَيْنَكُمْ إِنْ كُنَّا عَنْ عِبادَتِكُمْ لَغافِلِينَ هُنالِكَ تَبْلُوا كُلُّ نَفْسٍ ما أَسْلَفَتْ وَرُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ وَضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ (يونس 28 - 30).
وحينا يصورهم هلكى في أشد صور الهلاك وأفتكها، إذ يقول: وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّما خَرَّ مِنَ السَّماءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكانٍ سَحِيقٍ (الحج 31). أما المصير المنتظر لمن يشرك بالله فأن يلقى في جهنم ملوما مدحورا.
ومن أبرز صفات الله في القرآن قدرته، يوجّه النظر إلى مظاهرها، ويأخذ بيدهم ليدركوا آثار هذه القدرة، مبثوثة في أرجاء الكون وفي أنفسهم، فهذه الأرض هو الذى بسطها فراشا، وتلك السماء رفعها بناء، وهذه الجبال بثها في الأرض أوتادا، وهذه الشمس والقمر والنجوم مسخرات بأمره، ووجه النظر إلى هذه الحبوب فلقها بقدرته، كما فلق النوى ليخرج منه النخل باسقات، ويوجه أنظارهم إلى ألوان المخلوقات وأنواعها وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ ماءٍ فَمِنْهُمْ مَنْ يَمْشِي عَلى بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلى رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلى أَرْبَعٍ يَخْلُقُ اللَّهُ ما يَشاءُ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ (النور 45). وَمِنْ آياتِهِ أَنْ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ إِذا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ وَمِنْ آياتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً لِتَسْكُنُوا إِلَيْها وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ وَمِنْ آياتِهِ خَلْقُ السَّماواتِ وَالْأَرْضِ وَاخْتِلافُ أَلْسِنَتِكُمْ وَأَلْوانِكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ وَمِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَالنَّهارِ وَابْتِغاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ وَمِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَطَمَعاً وَيُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ وَمِنْ آياتِهِ أَنْ تَقُومَ السَّماءُ وَالْأَرْضُ بِأَمْرِهِ ثُمَّ إِذا دَعاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذا أَنْتُمْ تَخْرُجُونَ (الروم 20 - 25). خَلَقَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها وَأَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَبَثَّ فِيها مِنْ كُلِّ دابَّةٍ وَأَنْزَلْنا مِنَ السَّماءِ ماءً فَأَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ كَرِيمٍ (لقمان 10). ويوجّه النظر إلى توالى الليل والنهار، وتسخير الشمس والقمر، فيقول: أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهارِ وَيُولِجُ النَّهارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي إِلى أَجَلٍ مُسَمًّى وَأَنَّ اللَّهَ بِما تَعْمَلُونَ خَبِيرٌ ذلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ ما يَدْعُونَ مِنْ دُونِهِ الْباطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ (لقمان 29، 30)؛ وكرر ذلك مرارا عدة، كقوله: أَفَلَمْ يَنْظُرُوا إِلَى السَّماءِ فَوْقَهُمْ كَيْفَ بَنَيْناها وَزَيَّنَّاها وَما لَها مِنْ فُرُوجٍ وَالْأَرْضَ مَدَدْناها وَأَلْقَيْنا فِيها رَواسِيَ وَأَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ بَهِيجٍ تَبْصِرَةً وَذِكْرى لِكُلِّ عَبْدٍ مُنِيبٍ وَنَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَأَنْبَتْنا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ وَالنَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضِيدٌ رِزْقاً لِلْعِبادِ وَأَحْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ (ق 6 - 11).
ويوجّه أنظارهم إلى قدرته في خلقهم، إذ يقول: هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحامِ كَيْفَ يَشاءُ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (آل عمران 6). ويقول: يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ خَلْقاً مِنْ بَعْدِ خَلْقٍ فِي ظُلُماتٍ ثَلاثٍ ذلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لا إِلهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ (الزمر 6).
صوّر القرآن قدرة الله الباهرة التى لا يعجزها شىء، والتى يستجيب لأمرها كل شىء، بهذا التّصوير البارع إذ قال: إِنَّما أَمْرُهُ إِذا أَرادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (يس 82).
ولما وجّه النظر إلى مظاهر قدرته، اتخذ ذلك ذريعة إلى إقناعهم بأمر البعث، فحينا يتساءل أمن خلق السموات والأرض، ولم يجد مشقة في خلقها يعجز عن إحياء الموتى، فيقول: أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّماواتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقادِرٍ عَلى أَنْ يُحْيِيَ الْمَوْتى بَلى إِنَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ (الأحقاف 33). ويقرر أن خلق السموات والأرض أكبر من خلق الناس، لَخَلْقُ السَّماواتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ (غافر 57). ولذا صح هذا التساؤل ليقروا: أَــأَنْتُمْ أَشَدُّ خَلْقاً أَمِ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها وَأَغْطَشَ لَيْلَها وَأَخْرَجَ ضُحاها وَالْأَرْضَ بَعْدَ ذلِكَ دَحاها أَخْرَجَ مِنْها ماءَها وَمَرْعاها وَالْجِبالَ أَرْساها مَتاعاً لَكُمْ وَلِأَنْعامِكُمْ (النازعات 27 - 33). وسوف نكمل الحديث عن ذلك في فصل اليوم الآخر.
ومن أظهر صفات الله في القرآن علمه، وإحاطة علمه بكل شىء في الأرض وفي السماء وَما يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ فِي الْأَرْضِ وَلا فِي السَّماءِ وَلا أَصْغَرَ مِنْ ذلِكَ وَلا أَكْبَرَ إِلَّا فِي كِتابٍ مُبِينٍ (يونس 61). ويقول على لسان لقمان لابنه: يا بُنَيَّ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (لقمان 16). أرأيت هذا التصوير المؤثر لإحاطة علم الله بكل شىء، فلا يغيب عنه موضع ذرّة بين طيات صخرة أو في طبقات السموات، أو في أعماق الأرض، ويعلم الله الغيب، ومن ذلك ما يرونه بأعينهم في كل يوم من أمور غيبيّة، يدركون أنها مستورة عليهم، مع قرب بعضها منهم، إذ يقول: إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ ما فِي الْأَرْحامِ وَما تَدْرِي نَفْسٌ ماذا تَكْسِبُ غَداً وَما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (لقمان 34). وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفى (طه 7). واقرأ هذا التصوير الشامل لعلمه في قوله: وَعِنْدَهُ مَفاتِحُ الْغَيْبِ لا يَعْلَمُها إِلَّا هُوَ وَيَعْلَمُ ما فِي الْبَرِّ وَالْبَحْرِ وَما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَلا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَلا رَطْبٍ وَلا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ (الأنعام 59). وهكذا يصور القرآن شمول علم الله تصويرا ملموسا محسا.
ومن أظهر صفاته كذلك شدة قربه إلى الناس، ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَلا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَلا أَدْنى مِنْ ذلِكَ وَلا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ (المجادلة 7). وأمر الرسول بأن يخبر الناس بقربه، يسمعهم ويصغى إليهم إذا دعوا، فقال: وَإِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ (البقرة 186). ولا يستطيع فرد أن يعيش بعيدا عن عينه، يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَما يَخْرُجُ مِنْها وَما يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فِيها وَهُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ وَاللَّهُ بِما تَعْمَلُونَ بَصِيرٌ (الحديد 4). بل هو أقرب شىء إلى الإنسان، يعلم خلجات نفسه، ويدرك أسراره وخواطره لا يغيب عنه منها شىء، وَلَقَدْ خَلَقْنَا الْإِنْسانَ وَنَعْلَمُ ما تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (ق 16).
والعدل، وقد أطال القرآن في تأكيد هذه الصفة، وأكثر من تكريرها، فكل إنسان مجزى بعمله وَمَا اللَّهُ يُرِيدُ ظُلْماً لِلْعِبادِ (غافر 31). مَنْ عَمِلَ صالِحاً فَلِنَفْسِهِ وَمَنْ أَساءَ فَعَلَيْها وَما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ (فصلت 146). ويقرر في صراحة إِنَّ اللَّهَ لا يَظْلِمُ النَّاسَ شَيْئاً وَلكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ (يونس 44). وإِنَّ اللَّهَ لا يَظْلِمُ مِثْقالَ ذَرَّةٍ (النساء 40).
وإن في تقرير هذه الصفات وتأكيدها لدفعا للمرء إلى التفكير قبل العمل، كى لا يغضب الله العالم بكل صغيرة وكبيرة تصدر منه، والقريب إليه قربا لا قرب أشد منه، وفي تأكيد صفتى العلم والقرب ما يبعث الخجل في الإنسان من أن يعمل ما يغضب الله وما حرمه، وفي تأكيد صفة العدل ما يبعث على محاسبة النفس لأن الخير سيعود إليها ثوابه، والشر سيرجع عليها عقابه.
وكان وصف القرآن لله بالرحمة والرأفة والحلم والغفران والشكر، أكثر من وصفه بالانتقام وشدّة العذاب، بل هو عند ما يوصف بهما، تذكر إلى جانبهما أحيانا صفات الرحمة؛ فكثيرا ما يكرر القرآن معنى قوله: إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ (البقرة 143). وقوله: وَمَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً (النساء 110). وأكّد هذا الوصف حتى قال: كَتَبَ رَبُّكُمْ عَلى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءاً بِجَهالَةٍ ثُمَّ تابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ (الأنعام 54). وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ (المؤمنون 118). أَنْتَ وَلِيُّنا فَاغْفِرْ لَنا وَارْحَمْنا وَأَنْتَ خَيْرُ الْغافِرِينَ (الأعراف 155). ويفتح باب رحمته وغفرانه، حتى لمن أسرف ولج في العصيان، إذ يقول: قُلْ يا عِبادِيَ الَّذِينَ أَسْرَفُوا عَلى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (الزمر 53). وبذلك كانت الصورة التى رسمها القرآن مليئة بالأمل والرجاء، تحيى في النفس التفاؤل، كما أن كثرة وصفه بالرحمة وأخواتها، تجعل عبادة الله منبعثة عن الحب، أكثر منها منبعثة عن الرهبة والخوف، ولكن لما كان كثير من النفوس يخضع بالرهبة دون الرغبة وصف القرآن الله بالعزة والانتقام وشدة العذاب، يقرن ذلك بوصفه بالرحمة حينا، ولا يقرنها بها حينا آخر، فيقول مرة: اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ (المائدة 98). غافِرِ الذَّنْبِ وَقابِلِ التَّوْبِ شَدِيدِ الْعِقابِ ذِي الطَّوْلِ (غافر 3). إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقابٍ أَلِيمٍ (فصلت 43). ويقول أخرى: وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ (الحشر 7). عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقامٍ (المائدة 95). إِنَّ الَّذِينَ كَفَرُوا بِآياتِ اللَّهِ لَهُمْ عَذابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقامٍ (آل عمران 4). وَمَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ وَمَنْ يَهْدِ اللَّهُ فَما لَهُ مِنْ مُضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقامٍ (الزمر 37). وبرغم وصفه بالعزّة والانتقام والجبروت كانت الصفة الغالبة في القرآن هى الإنعام والرحمة والتّفضّل وأنه الملجأ والوزر، يجيب المضطرّ إذا دعاه، ويكشف السوء، وينجّى في ظلمات البرّ والبحر، فهى صورة محبّبة إلى النفوس، تدفع إلى العبادة، عبادة من هو جدير بها، لكثرة فضله وخيره وإنعامه.
وأفحم القرآن من ادّعى الألوهية من البشر إفحاما لا مخلص له منه، وذلك في الحديث الذى دار بين إبراهيم وهذا الملك الذى ادعى أنه إله، إذ يقول: أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْراهِيمَ فِي رَبِّهِ أَنْ آتاهُ اللَّهُ الْمُلْكَ إِذْ قالَ إِبْراهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قالَ أَنَا أُحْيِي وَأُمِيتُ قالَ إِبْراهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِها مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ (البقرة 258).
وأرشد ــالقرآن إلى أن العقل السليم والفطرة المستقيمة يرشدان إلى وجود الله ويدلّان على وحدانيته، فهذا إبراهيم قد وجد قومه يتخذون أصناما آلهة، فلم ترقه عبادتهم، فمضى إلى الكون يلتمس إلهه، فلما رأى نورا يشع ليلا من كوكب في الأفق ظنه إلها، ولكنه لم يلبث أن رآه قد أفل، فأنكر على نفسه اتخاذ كوكب يأفل إلها، إذ الإله يجب أن يكون ذا عين لا تغفل ولا تنام، وهكذا أعجب بالقمر، واستعظم الشمس، ولكنهما قد مضيا آفلين، فأدرك إبراهيم أن ليس في كل هؤلاء من يستحق عبادة ولا تقديسا، وأنّ الله الحق هو الذى فطر السموات والأرض، واستمع إلى القرآن يصوّر تأمل إبراهيم في قوله: وَإِذْ قالَ إِبْراهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْناماً آلِهَةً إِنِّي أَراكَ وَقَوْمَكَ فِي ضَلالٍ مُبِينٍ وَكَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأى كَوْكَباً قالَ هذا رَبِّي فَلَمَّا أَفَلَ قالَ لا أُحِبُّ الْآفِلِينَ فَلَمَّا رَأَى الْقَمَرَ بازِغاً قالَ هذا رَبِّي فَلَمَّا أَفَلَ قالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ فَلَمَّا رَأَى الشَّمْسَ بازِغَةً قالَ هذا رَبِّي هذا أَكْبَرُ فَلَمَّا أَفَلَتْ قالَ يا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَالْأَرْضَ حَنِيفاً وَما أَنَا مِنَ الْمُشْرِكِينَ (الأنعام 74 - 79).