شن

1 شَنَّ المَآءَ, (S, Mgh, K,) aor. ـُ inf. n. شَنٌّ, (Mgh, TA,) He scattered the water; (S, K;) or poured it scatteringly; (Mgh;) or poured it and scattered it; or, as some say, poured it in a manner like that which is termed نَضْحٌ [i. e. sprinkling]; (TA;) عَلَى الشَّرَابِ [upon the wine, or beverage]: (S, K:) سَنَّهُ signifies “ he poured it gently. ” (TA.) And شَنَّتِ العَيْنُ دَمْعَهَا The eye poured forth its tears; (TA;) or sent forth [or shed] its tears; like شَلَّت, (Lh, TA in art. شل,) which is asserted by Yaakoob to be formed by substitution [of ل for ن]. (TA in that art.) b2: And, from the former, شَنَّ الغَارَةَ, (S, Mgh, Msb, K,) aor. and inf. n. as above, (Msb,) (tropical:) He scattered, (S, Mgh, Msb, TA,) or poured, (K, TA,) the horsemen making a raid, or sudden attack, and engaging in conflict, or the horsemen urging their horses, الغَارَةَ meaning الخَيْلَ المُغِيرَةَ, (Mgh, Msb,) from every direction, عَلَيْهِمْ [upon them]; (S, K;) as also ↓ اشنّها; (S, Msb, K;) the latter mentioned in the Mj, (Msb,) by IF, but disapproved by the people of chaste speech. (TA.) b3: And شَنَّ بِسَلْحِهِ (AA, S, * TA) He cast forth his excrement, or dung, in a thin [and scattered] state: and one says of the حُبَارَى [or bustard]

تَشُنُّ بِذَرْقِهَا [It casts forth its dung in a thin and scattered state]. (AA, TA.) b4: And شَنَّ عَلَيِْهِ دِرْعَهُ He put (lit. poured) on him his coat of mail. (TA.) A2: شَنَّ الجَمَلُ مِنَ العَطَشِ, [aor. accord. to general rule شَنِّ,] The camel became dried up [like a شَنّ, q. v.,] from thirst. (TA.) and شَنَّتِ الخِرْقَةُ The rag became dried up. (TA.) 2 تَشْنِينٌ and تَشْنَانٌ [inf. ns. of شنّن] The dripping, or dropping by degrees, of water from the شَنَّة [or old and worn-out water-skin or the like]. (TA. [See also شَنِينٌ.]) 4 أَشْنَ3َ see 1: b2: and see also what next follows.5 تَشَنَّنَتِ القِرْبَةُ, and ↓ تشانّت, (S, K,) and ↓ اشنّت and ↓ استشنّت, (K,) The water-skin became old, and worn out: (S, K:) or ↓ تشانّ, said of skin, or a skin, does not signify thus, but signifies, (AA, S,) or signifies also, (K,) and so تشنّن, (S, K, TA,) said of the skin of a man, in extreme old age, (S,) it contracted, shrank, shrivelled, or wrinkled; or became contracted or shrunk &c.; (S, K, TA;) and dried up: (S, TA:) and ↓ استشنّ is likewise said of the skin of a man, meaning it became old, and worn out, like the old, and worn-out, شَنّ. (Har p. 675.) It is said in a trad., ↓ القُرْآنُ لَا يَتْفَهُ وَلَا يَتَشَانُّ [expl. in art. تفه]. (TA.) See also a tropical usage of ↓ استشنّ in a trad. cited in the first paragraph of art. بل. b2: تشنّن is also said of the skin of a man as meaning It became altered [for the worse] in odour, in extreme old age. (TA.) 6 تَشَانَّ: see 5, in three places. b2: Also It was or became, mixed. (K.) 7 إِنْشَنَ3َ [انشنّ It became poured out, or forth; it flowed. (Freytag, from the Deewán of the Hudhalees.) b2: Hence,] انشنّ الذِّئْبُ فِى الغَنَمِ (assumed tropical:) The wolf made an incursion among the sheep or goats; as also انشلّ: mentioned by Az in art. نشغ. (TA.) 10 استشنّ: see 5, in three places. b2: Also, (Kh, S, K,) said of a man, (Kh, S, TA,) and of a camel, (TA,) (tropical:) He became lean, or emaciated, (Kh, S, K, TA,) like the water-skin that has become old, and worn out: so says Aboo-Kheyreh: (TA:) or, said of an animal, he became dried up, and lean, or emaciated. (Har p. 530.) b3: and استشنّ إِلَى اللَّبَنِ i. q. عَامَ, (K,) i. e. He betook himself to milk, or the milk, and desired it eagerly, or longed for it. (TA.) R. Q. 1 شَنْشَنَةٌ [an inf. n., of which the verb, if it be used, is شَنْشَنَ,] The motion of paper, and of a new garment: [or rather the making a kind of crackling sound by the motion thereof:] mentioned by Az in art. فقع: (TA:) and نَشْنَشَةٌ signifies the same: both thus expl. by IAar. (TA in art. قع.) شَنٌّ A skin, (Msb,) or a water-skin, (S, Mgh,) or a small water skin, (K,) or, as some say, any vessel made of skin, (TA,) applied by a poet to a دَلْو [or leathern bucket], (Ham p. 602,) that is old, and worn out; (S, Mgh, Msb, K, TA;) and so ↓ شَنَّةٌ; (S, K;) but app. one that is small: (S: [in which this addition to the explanation seems to relate peculiarly to the latter word: see an ex. of this latter word in some verses cited in the first paragraph of art. سقى:]) or both signify an old water-skin; as also ↓ مِشَنٌّ: (MA:) and ↓ شَنَنٌ, also, signifies an old, worn-out, water-skin: (TA:) pl. (of the first, Mgh, Msb) شِنَانٌ: (S, Mgh, Msb, K:) and Lh mentions the phrase قِرْبَةٌ أَشْنَانٌ, as though they applied the term شَنٌّ to every portion of the قربة and then pluralized it thus; but he says that he had not heard أَشْنَانٌ as a pl. of شَنٌّ except in this case: (TA:) the water in a شَنّ is cooler [than that in a skin not so old]. (Mgh.) It is said in a prov., لَا يُقَعْقَعُ لِى بِالشِّنَانِ [A confused and clattering noise will not be made to me with the old and worn-out water-skins to frighten me]: (S in the present art.: [in the S and K in art. قع, with مَا in the place of لا; and in the K in that art., with لَهُ in the place of لى:]) مَا يُقَعْقَعُ لَهُ بِالشِّنَانِ is applied to him who will not be abased by misfortunes, nor frightened by that which has no reality: (Sgh and K in art. قع:) or it means, he will not be deceived nor frightened: شِنَان being pl. of شَنٌّ, a dried up skin, which is shaken to a camel to frighten him. (L and TA in art. قع.) An old man is likened to the skin thus termed. (Har p. 675.) And ↓ شَنَّةٌ signifies also (tropical:) A worn-out old woman; as being likened to the skin thus termed. (IAar, TA.) And one says, رَفَعَ فُلَانٌ الشَّنَّ, meaning (assumed tropical:) Such a man raised himself bearing upon the palm of his hand. (IKh, TA.) b2: Also i. q. غرض [app. غَرَضٌ, i. e. A butt, at which one shoots or casts: probably because an old water-skin was sometimes used as a butt]: pl. as above. (Msb.) b3: [And, as Freytag states, on the authority of Meyd, (assumed tropical:) Dry herbage.]

A2: Also Weakness. (TA.) شَنَّةٌ: see شَنٌّ, in two places.

شَنَنٌ: see شَنٌّ, first sentence.

شَنَانٌ a dial. var. of شَنْآنٌ [inf. n. of شَنِئَ], (S, K,) signifying Hatred; [or the hating of another;] (S;) mentioned by AO. (S in art. شنأ.) شُنَانٌ Water in a scattered state, or being scattered. (S, K.) b2: And (K) Cold water: (As, Skr, ISd, K:) this explanation is preferred by Aboo-Nasr. (TA.) b3: And Clouds (سَحَاب) pouring (يَشُنُّ i. e. يَصُبُّ) water. (Skr, TA.) شَنُونٌ A camel in a state between that of the lean, or emaciated, and that of the fat; (S;) so called because some of his fatness has gone: (Aboo-Kheyreh, TA:) one says مَهْزُولٌ; then مُنْقٍ, when he has become a little fat; then شَنُونٌ; then سَاحٌّ; and then مُثَرْطِمٌ, when fat in the utmost degree: (Lh, TA:) so says Aboo-Ma'add El-Kilá- bee. (TA in art. سح.) [But it is said that] it signifies also Lean, or emaciated; (K;) applied to a beast: (TA:) and fat: thus having two contr. meanings. (K.) b2: Also Hungry: (S, K:) applied in this sense by Et-Tirimmáh to a wolf, because this animal is not described as fat or lean. (S.) شَنِينٌ Poured forth: applied in this sense by the Hudhalee poet 'Abd-Menáf to thick blood (عَلَق). (TA.) b2: And Pure milk upon which cold water has been poured: (IAar, TA:) or any milk, whether fresh or collected in a skin at different times, upon which water is poured. (K, TA.) A2: And The dropping (S, K, TA) by degrees, (TA,) of water (S, K, TA) from a skin, (TA,) and of tears. (S, TA. [See also 2, and see شِنْشِنَةٌ.]) شُنَانَةٌ Water that drops (S, K) from a skin, or from a tree. (S.) شَانَّةٌ The [channel called] مَدْفَع [q. v.] of a small valley: or a small مَدْفَع of a valley: (TA: [the want of a vowel-sign in my original renders it doubtful which of these meanings is the right one:]) or شَوَانُّ, its pl., signifies the channels of water, of mountains, that pour forth into valleys from a rugged place. (AA, TA.) شِنْشِنَةٌ A nature; or a natural, a native, or an innate, disposition or temper or the like; syn. طَبِيعَةٌ, (S, Mgh, K,) and خُلُقٌ, (S,) and سَجِيَّةٌ: (TA:) and a custom, habit, or wont: (Mgh, K:) [pl. شَنَاشِنُ.] One says فِيهِ مِنْ أَبِيهِ شَنَاشِنُ In him are habits [or natural dispositions inherited] from his father. (TA.) Hence, شِنْشِنَةٌ أَعْرِفُهَا مِنْ أَخْزَمْ [A natural disposition, or a habit, which I know, as inherited from Akhzam]: (S, Meyd, Mgh:) or, accord. to one relation, نِشْنِشَةٌ, which is app. formed by transposition from شِنْشِنَةٌ: (Meyd:) a prov.: (Meyd, Mgh:) [of its origin there are different explanations: see Freytag's Arab. Prov. i. 658, and Har pp. 591 and 596:] أَخْزَمُ is the proper name of a man: (Meyd, Mgh, &c.:) or accord. to Lth, it is an epithet applied to a penis; one says كَمَرَةٌ خَزْمَآءُ “ a glans of a penis having a short frænum,” and ذَكَرٌ أَخْزَمُ; and شنشنة means the dropping of water [i. e., in this case, of the seminal fluid]: (Meyd:) the prov. is applied in relation to nearness of resemblance. (Meyd, Mgh.) A2: Also A bit of flesh-meat, as much as is chewed at once; syn. مُضْغَةٌ: or a piece of flesh-meat; (K, TA;) and so نِشْنِشَةٌ: on the authority of AA. (TA.) b2: And [the pl.] شَنَاشِنُ signifies Bones; like سَنَاسِنُ. (IAar, L in art. سن.) مِشَنٌّ: see شَنٌّ, first sentence.

مِشَنَّةٌ A thing like the مِكْتَل: [in the present day, a round shallow basket is thus called: pl. مَشَانُّ.] (TA.)

كت

1 كَتَّتِ القِدْرُ, (S, K,) aor. ـِ (TA,) inf. n. كَتِيتٌ, (K,) The cooking-pot boiled: (S, K:) or, made a sound in boiling: (K:) or, made a sound in boiling when the water in it was little; a lower sound than it makes when there is much water boiling in it; as though it said كَتْ كَتْ. (TA.) b2: Also, كَتَّتِ الجَرَّةُ الجَدِيدُ, (S,) aor. and inf. n. as above, The new jar made a sound (like كَتْ كَتْ, TA) when water was poured into it. (S.) b3: كَتَّ, aor. ـِ inf. n. كَتٌّ (TA) and كَتِيتٌ, (K,) It (نَبِيذ, K, or another thing, TA,) made a sound in boiling: (K:) or began to boil, before it boiled vehemently. (TA.) A2: كَتَّ, aor. ـِ (S,) inf. n. كَتِيتٌ, (S, K,) He (a بَكْر, or young camel,) uttered a cry, or a kind of braying, louder than that which is termed كَشِيشٌ: (S:) or began to utter the kind of braying termed هَدِيرٌ: (K:) As says, that when a male camel has attained the age when he makes the braying cry termed هدير, his first kind of braying is termed كشيش; and when it is a little louder, it is termed كتيت: Lth says, that he first makes the kind of braying termed كتيت; then, that termed كشيش; and then, that termed هَدِيرٌ: but Az observes, that the correct saying is that of As. (TA.) b2: كَتّ, aor. ـِ (inf. n. كَتِيتٌ, S,) He (a camel, S, K, or, as in the L, a بَكْر, or young camel,) uttered a gentle cry, (S, L, K,) between that termed كشيش and that termed هدير. (TA.) b3: He (a calf) lowed. (Nh.) b4: كَتَّ, aor. ـِ (inf. n. كَتِيتٌ, K,) [He (a man) made a sound like the gentle braying of a camel,] by reason of rage, or wrath: (S:) or he (a man) made a a sound in his chest like that made by a بَكْر, or young camel, by reason of vehement rage, or wrath. (K, TA.) b5: كَتَّ الكَلَامَ فِى أُذُنِهِ, aor. ـُ and ↓ أَكَتَّهُ, and ↓ إِكْتَتَّهُ; He whispered the words in his ear. (K.) b6: كُتَّنِى

الحَدِيثَ, and ↓ أَكِتَّنِيهِ, Tell me the story as thou heardest it. (TA.) A3: كَتَّ, [aor. ـِ inf. n. كَتِيتٌ, (tropical:) He walked gently; at a gentle pace: or he walked with short steps, but quickly; as also ↓ كَتْكَتَ, inf. n. كَتْكَتَةٌ; and ↓ تَكَتْكَتَ. (K.) A4: كَتَّهُ, [aor. ـُ He angered him; provoked him to anger; syn. أَرْغَمَهُ. (TS, K.) b2: كَتَّهُ, [aor. ـُ He displeased him; grieved him; did to him what he disliked, or hated; did evil to him. (TS, K.) b3: فَعَلَ بِهِ مَا كَتَّهُ He did to him what displeased him, or grieved him. (TA.) A5: كَتَّ, aor. ـُ inf. n. كَتٌّ, He numbered, counted, or computed, a people. Mostly used in negative phrases. (TA.) You say أَتَانَا بِجَيْشٍ

مَا يُكَتُّ He came to us with an army not to be numbered, or counted, (IAar, S,) or computed, or of which the number could not be conjectured, and of which the end could not be reached. (IAar, TA.) b2: لَا تَكُتُّهُ أَوْ تَكُتَّ النُّجُومَ, [in the CK, erroneously, لَا تَكُتُّهُ أَوْ لَا تَكُتُّ النُّجُومَ,] Thou canst not number it, [unless thou canst number the stars]. A proverb. (K.) 4 أَكْتَ3َ see 1.6 تكاتّو عَلَيْهِ They pressed together, or crowded together, upon it, with crying, or noise: from الكَتِيتُ. Occurring in a trad., as related and explained by Z; but the word commonly known is تكابّوا, with ب. (TA.) 8 اكتتّ, inf. n. إِكْتِتَاتٌ, He listened; syn. إِسْتَمَعَ. (K.) b2: اكتتّ الحَدِيثَ مِنِّى He heard the story from me like as I heard it. (TA.) See 1.

R. Q. 1 كَتْكَتَ, inf. n. كَتْكَتَةٌ, (in the K, كَتْكَتٌ, which is a mistake, TA,) It (a حُبَارَى, or bustard,) uttered its cry. (L, K, &c.) A2: كَتْكَتَ, inf. n. كَتْكَتَةٌ, (S, &c.,) He laughed gently, or lowly: (K:) كتكتة, in laughing, is less than قَهْقَهَةٌ: (S:) or like what is termed حَنِينٌ. (Th, El-Ahmar.) b2: كَتْكَتَ فِى ضَحِكِهِ He laughed vehemently, immoderately, or excessively; i. q. أَغْرَبَ, q. v. (A.) A3: See also 1.

R. Q. 2 تَكَتْكَتَ: see 1.

كَتٌّ A man or woman having little flesh: you say رَجُلٌ كَتٌّ and إِمْرَأَةٌ كَتٌّ. (TA.) كَتَّةٌ Green produce of land. (TS, K.) كُتَّةٌ The worst, or vilest, of camels, or similar property; syn. رُذَالُ المَالِ. (Fr, K.) b2: كَتَّةً a [gen?] proper name of A bad she-goat. (Fr, K.) كَتِيتٌ: see 1.

A2: (tropical:) A niggardly, stingy, man: (K:) as also كَتِيتُ اليَدَيْنِ: (TA:) from كَتِيتُ القِدْرِ: [see 1:] (IJ:) or a niggardly, stingy, man, of bad disposition, and rageful, or wrathful. (T.) كَتِيتَةٌ i. q. عَصِيدَةٌ [q. v.] (TS, K.) كُتْكُتُ and كُتْكُتَى, both imperfectly declinable, A certain game. (TS, K.) كَتْكَاتٌ (tropical:) One who walks gently; at a gentle pace: or who walks with short steps, but quickly. (TA.) A2: A man who talks much (K) and quickly. (TA.)

اما

أَمَا, used to denote an interrogation, is a compound of the interrogative hemzeh and the negative مَا: (M:) it is a mere interrogative [respecting a negative, like أَلَا]; as in the saying, أَمَا تَسْتَحْيِى مِنَ اللّٰهِ [Art not thou ashamed for thyself, or of thyself, with respect to God?]. (Lth, T.) b2: [IHsh says, after explaining two other usages of أَمَا which we have yet to mention,] El-Málakee adds a third meaning of أَمَا, saying that it is a particle denoting عَرْضٌ [or the asking, or requiring, a thing in a gentle manner], like [أَلَا (q. v.) and]

لَوْلَا; and is connected peculiarly with a verb; as in أَمَا تَقُومُ [Wherefore wilt not thou do stand?], and أَمَا تَفْعَلُ [Wherefore wilt not thou do such a thing?]; which may be explained by saying that the hemzeh is used as an interrogative to make one confess, or acknowledge, a thing, as it is in أَلَمْ and أَلَا, and that مَا is a negative. (Mughnee.) b3: It is also an inceptive word, used in the manner of أَلَا: (M:) followed by أَلَا, it is syn. with أَلَا: (S:) [meaning Now: or now surely: or] both of these meaning verily, or truly; i. c. حَقًّا: and for this reason Sb allows one's saying, أَمَا إنَّه مُنْطَلقٌ and أَمَا أَنَّهُ مُنْطَلقٌ [Verily, or truly, he is going away]; with kesr after the manner of أَلَا إِنَّهُ, and with fet-h after the manner of حَقًّا أَنَّهُ: and هَمَا وَاللّٰهِ لَقَدْ كَانَ كَذَا is mentioned as meaning أَمَا وَ اللّٰهِ [&c., i. e. Verily, or truly, by God, such a thing did indeed happen]; the ه being a substitute for the hemzeh: (M:) so too حَمَى واللّٰه [or حَمَا واللّٰه]: (Sgh and K in art. حمى:) it denotes the truth of the words which follow it; as when you say, أَمَا إِنَّ زَيْدًا عَاقِلٌ, meaning Truly, or properly speaking, not tropically, Zeyd is intelligent; and أَمَّا و اللّٰه قَد ضَرَبَ زَيْدٌ عَمْرًا [Truly, &c., by God, Zeyd beat, or struck, Amr]: (S in art. امو:) [in other words,] it corroborates an oath and a sentence; as in أَمَا وَ اللّٰه لَئِنْ سْهَرْتُ لَكَ لَيْلَةً لَأَ دَعَنَّكَ نَادِمًا [Verily, or now surely, by God, if I remain awake for thee a night, then will I indeed leave thee repenting]; and أَمَا لَو عَلِمْتُ مَكَانَكَ لَأَزْعَجْتُكَ مِنْهُ [Verily, or now surely, if I had known thy place of being, then had I unsettled thee, or removed thee, from it]; and أَمَا إِنَّهُ لَرَجُلٌ كَرِيمٌ [Verily, or now surely, he is (emphatically) a generous man]: (T:) or it is an inceptive particle, used in the manner of أَلَا; [meaning now: or now surely:] (Mughnee:) or a particle used to give notice of what is about to be said: only put before a proposition [as in exs. mentioned above]: (TA:) and often occurring before an oath [as in exs. mentioned above]: and sometimes its hemzeh is changed into ه or ع, before the oath; each with the ا remaining; [written هَمَا or عَمَا;] and with the ا elided; [written هَمَ or عَمَ;] or with the ا elided, but without the substitution; [written أَمَ;] and when انَّ occurs after أَمَا, it is with kesr, as it is after أَلَا: and it also means حَقًّا [verily, or truly]: or أَحقًّا [verily? or truly?]: accord. to different opinions: and in this case, انَّ after it is with fet-h, as it is after حَقَّا: accord. to Ibn-Kharoof, this is a particle: but some say that it is a noun in the sense of حَقًّا: and others, that it consists of two words, namely, the interrogative hemzeh and مَا as a noun in the sense of شَىْءٌ; i. e. أَذالِكَ الشَّىْءُ حَقٌّ [is that thing ture?]; so that the meaning is أَحَقًّا: [if so, أَمَا أَنَّه مُنْطَلقٌ means Verily, or truly, is he going away?] and this, which is what Sb says, is the correct opinion: مَا is virtually in the accus. case, as an adverbial noun, like as حَقًّا is literally: and أَنَّ with its complement is an inchoative, of which the adverbial noun is the enunciative: but Mbr says that حَقًّا is the inf. n. of يَحِقُّ, which is suppressed, and that أنَّ with its complement is an agent. (Mughnee.) أَمَّا is a conditional and partitive and corroborative particle; and is sometimes written أَيْمَا, by the change of the first م into ى. (Mughnee, K.) b2: It is used as a conditional particle in the words of the Kur [ii.24], فأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ

أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَا ذَا أَرَادَ اللّٰهُ بِهذَا مَثَلاً [For as for those who have believed, they know that it is the truth from their Lord; but as for those who have disbelieved, they say, What is it that God meaneth by this as a parable?]. (Mughnee,* K,* TA.) That it denotes a condition is shown by the necessary occurrence of ف after it; for if this ف were a conjunction, it would not be prefixed to the enunciative; and if it were redundant, it might be dispensed with; but it may not be dispensed with except in a case of necessity in poetry or in a case of an ellipsis. b3: In most cases, (Mughnee, K,) it is used as a partitive, (S, Mughnee, K,) implying the meaning of a condition; (S; [in which it is mentioned with أَمَا;]) and thus it is used in the passage of the Kur cited above; (Mughnee;) and in the following exs. [in the Kur xviii. 78 and 79 and 81], أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِى البَحْرِ and وَأَمَا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنِينَ and وأَمَّا الْجِدَارُ فَكَانَ لِغلَامَينِ يَتَيمَيْنِ [As for the ship, it belonged to poor men who worked on the sea . . . and as for the boy, his two parents were believers . . . and as for the wall, it belonged to two orphan boys]. (Mughnee, * K, * TA.) [It is a partitive also in the phrase أَمَّابَعْدُ, which see in art. بعد.] b4: Few have mentioned its use as a corroborative: (Mughnee:) it is thus used in the phrase أَمَّا زَيْدٌ فَذَاهِبٌ [Whatever be the case, or happen what will or what may, or at all events, Zeyd is going away], when you mean that Zeyd is inevitably going away, and determined, or decided, upon doing so: (Z cited in the Mughnee, and K:) therefore Sb explains it as meaning, in this case, مَهْمَا يَكُنْ مِنْ شَىْءٍ [whatever be the case, &c., as above, or, in some instances, happen what would or what might]; thereby showing it to be a corroborative, and to have a conditional meaning: (Z cited in the Mughnee: [and the same explanation of it is given, with a similar ex., in the S, in art. امو:]) the فَ, in this case, is transferred from its proper place before the inchoative, and put before the enunciative. (I 'AK p. 306.) Ks says that أَمَّا is used in commanding and forbidding and announcing: you say, أَمَّا اللّٰهَ فَاعْبُدْ [Whatever be the case, or happen what will, &c., God worship thou]: and أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا [i. e. أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا (as is shown in the case of a similar ex. in the Mughnee, though you may say أَمَّا الخَمْرُ فَلَا تَشْرَبْهَا, without an ellipsis, like as you say أمَّا ثَمُودُ فَهَدَيْنَاهُمْ as well as أَمَّا ثَمُودَ, in the Kur xli. 16, accord. to different readers,) Whatever be the case, &c., wine (drink not), drink not thou it]: and أَمَّا زَيْدٌ فَخَرَجَ [Whatever be the case, &c., with respect to other things, Zeyd has gone forth; or whatever be the case with respect to others, as for Zeyd, he has gone forth]: whereas إِمَّا [which see in the next paragraph] is used in expressing a condition and in expressing doubt and in giving option and in taking option. (T.) b5: [IHsh says that in his opinion,] in the phrase أَمَّا العَبِيدَ فَذُو عَبِيدٍ, thus heard, with العبيد in the accus. case, the meaning is, مَهَما ذَكَرْتَ [&c., i. e. Whenever thou mentionest the slaves, he is a possessor of slaves: but I would rather say that the meaning is, أَمَّا ذِكْرُكَ العَبِيدَ, &c., i. e. as for thy mentioning the slaves, &c.]: and so in similar phrases which have been heard. (Mughnee.) A2: Distinct from the foregoing is أَمَّا in the saying in the Kur [xxvii. 86], أَمَّا ذاكُنْتُمْ تَعمَلُونَ [Or rather, what is it that ye were doing?]: for here it is a compound of the unconnected أَمْ and the interrogative مَا (Mughnee.) A3: So too in the saying of the poet, أَبَا خُرَاشَةَ أَمَّا أَنْتَ ذَا نَسفَرٍ

فَإنَّ قُوْمِىَ لَمْ تَأكُلْهُمُ الضَّبُعُ [O Aboo-Khurásheh, because thou wast possessor of a number of men dost thou boast? Verily, my people, the year of dearth, or of sterility, hath not consumed them]: for here it is a compound of the أَنْ termed مَصُدَرِيَّة [which combines with a verb following it to form an equivalent to an inf. n.] and the redundant مَا: أَمَّا أَنْتَ is for لِأَنْ كُنْتَ; the preposition and the verb are suppressed for the sake of abridgment, so that the pronoun [تَ in كُنْتَ] becomes separate; and مَا is substituted for the verb [thus deprived of its affixed pronoun], and the ن [of ان] is incorporated into the م [of ما]. (Mughnee.) [See another reading of this verse voce إِمَّا; and there also, immediately after, another ex. (accord. to the Mughnee) of أَمَّا used in the manner explained above. See also أَنْ as a conditional particle, like إِنْ.]

A4: Also i. q. إِمَّا, q. v. (Mughnee, K.) إِمَّا is sometimes written أَمَّا, and sometimes its first م is changed into ى, [forming أَيْمَا or إِيْمَا or both, as will be shown below,] (Mughnee, [in my copy of which it is written أَيْمَا, and so in some copies of the K,] and K, [in some copies of which it is written إيمَا,]) and it is held by Sb to be a compound of إِنْ and مَا, (Mughnee,) or as denoting the complement of a condition it is a compound of إِنْ and مَا. (M, K.) b2: It denotes doubt; (Ks, T, Mughnee, K;) as in مَا أَدْرِى مَنْ قَامَ إِمَّا زَيْدٌوإِمَّا عَمْرٌو [I know not who stood: either Zeyd or 'Amr]: (Ks, T:) and جَآءَنِى إِمَّا زَيْدٌ وَإِمَّا عَمْرٌو [There came to me either Zeyd or 'Amr], said when one knows not which of them came. (Mughnee, K.) b3: It also denotes vagueness of meaning; as in [the Kur ix. 107,] إِمَّا يُعَذِّبُهُم وأمَّا يَتُوبُ عَلَيْهِمْ [Either He will punish them or He will turn unto them with forgiveness]. (Mughnee, K.) b4: It also denotes giving option; as in [the Kur xviii. 85,] إِمَّا أَن تُعَذِّبَ وإِمَّا أَنْ تَتَّخِذَ فِيِهِمْ حُسْناً [Either do thou punish, or do thou what is good to them]. (Mughnee, K.) b5: It also denotes the making a thing allowable; as in تَعَلَّمْ إِمَّا فِقْهًا وإِمَّا نَحْوًا [Learn thou either low or syntax; (an ex. given in the T, on the authority of Ks, as an instance of the usage of إِمَّا to denote giving option;)] but its use with this intent is disputed by some, (Mughnee, K,) while they assert it of أَوْ. (Mughnee.) b6: It is also used as a partitive; as in [the Kur lxxvi. 3,] إمَّا شَاكِراً و إمَّا كَفُورًا [Either, or whether, being thankful or being unthankful]; (Mughnee, K;) the two epithets being here in the accus. case as denotatives of state: or, accord. to the Koofees, إمَّا may be here [a compound of] the conditional إِنْ and the redundant مَا; كَانَ, accord. to Ibn-EshShejeree, being understood after it: (Mughnee:) and Fr says that the meaning is, إِنْ شَكَرَ وَإِنْ كَفَرَ [if he be thankful and if he be unthankful]. (T.) b7: It also denotes taking option; as in the saying, لِى دَارٌ بِالكُوفَةِ فَأنَا خَارِجٌ إلَيْهَا فَإمَّا أَنْ أَسْكُنَهَا وإِمَّا أَنْ

أَبِيعَهَا [I have a house in El-Koofeh, and I am going forth to it, and either I will inhabit it or I will sell it: but this is similar to the usage first mentioned above]. (Ks, T.) b8: It is a conjunction, (S in art. امو, and Mughnee,) accord. to most authorities, i. e., the second إِمَّا in the like of the saying, جَاءَنِى إمَّا زَيْدٌ وإِمَّا عَمْرٌو [mentioned above]; (Mughnee;) used in the manner of أَوْ in all its cases except this one, that in the use of او you begin with assurance, and then doubt comes upon you; whereas you begin with إِمَّا in doubt, and must repeat it; as in the saying last mentioned: (S: [and the like is said in the Mughnee, after the explanations of the meanings:]) but some assert that it is like the first إِمَّا, not a conjunction; because it is generally preceded by the conjunction و: and some assert that إِمَّا conjoins the noun with the noun, and the و conjoins إِمَّا with إِمَّا; but the conjoining of a particle with a particle is strange. (Mughnee.) b9: Sometimes the و is suppressed; as in the following verse, (Mughnee,) of El-Ahwas; (S;) يَا لَيْتَمَا أُمُّنِا شَالَتْ نَعَامَتُهَا

أَيْمَا إِلَى جَنَّةٍ أَيْمَا إِلَى نَارِ [O, would that our mother took her departure, either to Paradise or Hell-fire!]; (S,* Mughnee, K;) cited by Ks, with ايما for إِمَّا: (T:) and sometimes it is with kesr [i. e. إِيمَا]: (S:) IB says that it is correctly إِمَّا, with kesr; asserting the original to be إِمَّا, with kesr, only. (TA.) b10: And sometimes the former مَا is dispensed with; as in the following verse, (Mughnee,) which shows also that مَا is sometimes suppressed; سَقَتْهُ ارَّوَاعِدُ مِنْ صَيِّفٍ

وَإِنْ مِنْ خَرِيفٍ فَلَنْ يَعْدَمَا [The thundering clouds of summer-rain watered him, or of autumn-rain; so he will not want sufficient drink]: i. e. إِمَّا مِنْ صَيِّفٍ وَإِمَّا مِنْ خَرِيفٍ. (Mughnee, K.) Mbr and As say that إِنْ is here conditional, and that the ف is its complement: but this assertion is of no weight; for the object is the description of a mountain-goat as having sufficient drink in every case: AO says that إِنْ in this verse is redundant. (Mughnee.) b11: Sometimes, also, one does not require to mention the second إِمَّا, by mentioning what supplies its place; as in the saying, إِمَّا أَنْ تَتَكَلَّمَ بِخَيْرٍ

وَإِلَّا فاسْكُتْ [Either do thou speak what is good or else be silent]. (Mughnee.) [See art. الا, near its end.]

A2: Distinct from the foregoing is إِمَّا in the saying in the Kur [xix. 26], فَإِمَّأِتَريِنَّ مِنَ الْبَشَرِ أَحَدًاِ [And if thou see, of mankind, any one]: for this is [a compound of] the conditional إِن and the redundant مَا. (S * in art. امو, and Mughnee.) [In like manner,] you say, in expressing a condition, إِمَّا تَشْتِمَنَّ زْيدًا فَإِنَّهُ يَحْلُمُ عَنْكَ [If thou revile Zeyd, he will treat thee with forbearance]. (Ks, T.) And إِمَّا تَأْتِنِي أُكِْرِمْكَ [If thou come to me, I will treat thee with honour]. (S.) b2: In the following saying, إِمَّا أَنْتَ مُنْطَلِقًا انْطَلَقْتُ [If thou be going away, I go away], the مَا is not that which restrains the particle to which it is subjoined from governing, but is a substitute for a verb; (K and TA in art. مَا;) as though the speaker said, إِذَا صِرْتَ مُنْطَلِقًا [or rather إِنْ صِرْتَ]. (TA in that art.) And hence the saying of the poet, [of which a reading different from that here following has been given voce أَمَّا,] أَبَا خُرَاشَةَ إِمَّا أَنْتَ ذَا نَسفَرٍ

فَإنَّ قَوْمِىَ لَمْ تَإْكُلْهُمُ الضَّبُغُ [O Aboo-Khurásheh, if thou be possessor of a number of men, verily, my people, the year of dearth, or of sterility, hath not consumed them]; as though he said, إِنْ كُنْتُ ذَا نَفَرٍ. (TA in that art.) [But IHsh states the case differently; saying,] An instance of أَمَّا أَنْتَ مُنطَلِقًا انْطَلَقْتُ not used to restrain from governing, but as a substitute for a verb, occurs in the saying, أَمَّا أَنْتَ مُنطَلِقًا اِنْطَلَقْتُ [ Because thou wast going away, I went away]; originally, اِنْطَلَقْتُ لِأَنْ كُنْتَ مُنطَلِقاً: [for an explanation of which, see what is said of أَمَّا أَنْتَ in a reading of the verse commencing with أَبَا خُرَاشَة voce أَمَّا:] but accord. to El-Fárisee and IJ, the government belongs to مَا; not to كَانَ [or كُنْتَ]. (Mughnee in art. مَا.) b3: So too in the saying, اِفْعَلْ هذَا

إِمَّالَا, meaning إِنْ كُنْتَ لَاتَفْعَلُ غَيْرَهُ [i. e. Do thou this if thou wilt not do another thing; or do thou this at least]; (Mughnee and K, each in art. مَا;) indicating a person's refusal to do [fully] that which he is ordered to do: (TA in that art.:) or إِمَّالَا فَافْعَلْ كَذَا, meaning if thou wilt not do that, then do thou this; the three particles [إِنْ and مَا and لَا] being made as one word: so says Lth: (T:) [J says,] إِمَّالَا فَافْعَلْ كَذَا is pronounced with imáleh, [i. e. “ immá-lè,”] and is originally إِن لَا with مَا as a connective; and the meaning is, if that thing will not be, then do thou thus: (S in art. لَا:) [but] AHát [ disallows this pronunciation, and] says, sometimes the vulgar, in the place of اِفْعَلْ ذٰلِكَ إِمَّالَا, say, اِفْعَلْ ذٰلِكَ بَارِى

[Do thou that at least]; but this is Persian, and is rejected as wrong: and they say also, أُمَّالَىْ, with damm to the ا [and with imáleh in the case of the final vowel, and thus it is vulgarly pronounced in the present day]; but this too is wrong; for it is correctly إِمَّالَا, [with kesr, and] not pronounced with imáleh, for particles [in general] are not thus pronounced: (T:) and the vulgar also convert the hemzeh into ه with damm [saying هُمَّالَىْ]. (TA in art. مَا.) [Fei says,] لَا is a substitute for the verb in the saying, إِمَّالَا فَافْعَلْ هٰذَا, the meaning being If thou do not that, then [at least] do thou this: the origin thereof is this; that certain things are incumbent on a man to do, and he is required to do them, but refuses; and then one is content with his doing some, or a part, of them, and says to him thus: i. e., if thou wilt not do all, then do thou this: then the verb is suppressed, on account of the frequency of the usage of the phrase, and مَا is added to give force to the meaning: and some say that it is for this reason that لَا is here pronounced with imáleh; because it serves for the verb; like as بَلَى is, and the vocative يَا: but it is said that it is correctly pronounced without imáleh; because particles [in general] are not pronounced therewith; as Az says. (Msb in art. لَا.) [El-Hareeree says that]

إِمَّالَا is properly [a compound of] three particles, which are إِنْ and مَا and لَا, made as one word, and the ا at the end thereof is like the ا of حُبَارَى

[in which it is written ى, agreeably with rule]; wherefore it is pronounced with imáleh, like as is the ا of this latter word. (Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 57 of the Arabic text.) In the Lubáb it is said that لَا is used as a negative of the future, as in لا تَفْعَلْ; and the verb [in إِمَّالَا] is suppressed; so it [لا] serves as a substitute in the saying, اِفْعَلْ هٰذَا إِمَّالَا; therefore they pronounce its ا with imáleh: and IAth says that the Arabs sometimes pronounced لَا with a slight imáleh; and the vulgar make the imáleh thereof full, so that its ا becomes ى; but this is wrong. (TA.) You say also, خُذْ هٰذَا إِمَّالَا, meaning Take thou this if thou take not that. (T.) It is related that the Prophet saw a runaway camel, and said, “To whom belongeth this camel? ”

when, lo, some young men of the Ansár said, “ We have drawn water upon him during twenty years, and yet he has in him fat; so we desired to slaughter him; but he escaped from us. ” He said, “Will ye sell him? ” They answered, “No: but he is thine. ” And he said, إِمَّالَا فأَحْسِنُوا إِلَيْهِ حَتَّى يأْتِيَهُ أَجَلُهُ, meaning If ye will not sell him, act well to him until his term of life come to him. (T.)