بغ

ى1 بَغَى, (S, K, &c.,) aor. ـِ (Msb, K,) inf. n. بُغَآءٌ, (S, Mgh, K, &c.,) or this is a simple subst., and the inf. n. is بَغْىٌ, (Msb,) [but, if this be correct, the former is generally used for the latter,] and بُغًى, (Lh, K,) but the first is better known, and is the chaste form, and some say, بِغًى, (TA,) and بُغْيَةٌ and بِغْيَةٌ, (K,) accord. to Th, but others hold these two to be simple substs., and some mention also بَغْيَةٌ, with fet-h, (TA,) and بُغَايَةٌ, (As, S, TA,) He sought; sought for, or after; sought, desired, or endeavoured, to find, and take, or get; (S, Mgh, Msb, K, &c.;) a stray-beast, (As, S, TA,) or any other thing, (S, Mgh, * Msb, * K, * TA,) good or evil; (Lh, TA;) as also ↓ ابتغى and ↓ تبغّى (S, Msb, K) and ↓ استبغى: (K:) or ↓ ابتغى signifies he sought, &c., diligently, studiously, sedulously, or earnestly: (Er-Rághib, TA:) and بَغَى signifies also he loved, or affected, a thing: (MF, TA:) or, accord. to Er-Rághib, the inf. n. signifies the seeking to exceed the just bounds in respect of that which one aims at, or endeavours after, whether one actually exceed or do not; and sometimes it is considered in relation to quantity; and sometimes, in relation to quality. (TA.) You say, بَغَاهُ بِشَرٍّ [He sought him with an evil purpose; or sought to do him evil]. (S and K in art. عقب.) b2: And بَغَاهُ He sought, &c., a thing for him; like بَغَى لَهُ. (Lh, Mgh, * K. *) You say, بَغَاهُ الشَّىْءَ He sought, &c., the thing for him; (S, K;) as also الشَّىْءَ ↓ ابغاهُ: (K:) thus you say, اِبْغِنِى كَذَا or كذا ↓ أَبْغِنِى and اِبْغَ لِى

كذا Seek thou for me such a thing; (TA;) and ضَالَّتِى ↓ أَبْغِنِى Seek thou for me my stray-beast: (Mgh:) or الشَّىءَ ↓ ابغاهُ signifies He aided, or assisted, him to seek the thing: (Ks, K:) or كَذَا ↓ أَبْغِنِى signifies Seek thou for me such a thing; and also Aid thou me to seek such a thing. (JK.) It is said in the Kur [ix. 47], يَبْغُونَكُمُ الفِتْنَةَ They seek, or desire, for you discord, or dissension; or they seeking, &c.: and in the same [iii. 94], تَبْغُونَهَا عِوَجًا Ye seek, or desire, for it, namely, the way [of God], crookedness; or ye seeking, &c.: the first objective complement of the verb being in the accus. case because of the suppression of the preposition ل. (TA.) b3: [Hence, app.,] بَغَانِى دَآءً It procured to me disease; it caused disease to befall me. (Ham p. 794.) And إِنَّهُ لَذُو بُغَايَةٍ Verily he is one who makes much gain: (JK, K:) but in the M, ذُو بُغَايَةٍ لِلْكَسْبِ, meaning a seeker of gain. (TA.) And مَابُغِىَ لَهُ Good was not appointed to betide him. (TA.) b4: بَغَى عَلَى أَخِيهِ, inf. n. بَغْىٌ, He envied his brother; he wished that a blessing, or cause of happiness, or an excellence, might become transferred from his brother to himself: so says Lh, who holds this to be the primary signification of the verb. (TA.) It is said in a prov., البَغْىُ عِقَالُ النَّصْرِ [Envy is the shackle of aid from God against an enemy or a wrongdoer]. (TA.) b5: Hence, (Lh, TA,) بَغْىٌ signifies The acting wrongfully, injuriously, or tyrannically; (Lh, S, TA;) because the envier so acts towards the envied; his endeavour being to cause, by guile, the blessing of God upon him to depart from him: (Lh, TA:) or the seeking, or endeavouring, to act corruptly, wrongly, or unjustly: (Az, TA:) or the exceeding the due bounds, or just limits, in any way: (S:) accord. to Er-Rághib, it is of two kinds: one of these is approved, and this is the passing beyond the bounds of equity to exercise beneficence, and beyond the bounds of obligatory duties to do what is not obligatory: the other is disapproved, and this is the passing beyond the bounds of that which is true, or right, to do that which is false, or wrong, or to do acts of a doubtful nature: but in most instances it is that which is disapprove. (TA.) You say, بَغَى عَلَيْهِ, (S, K,) and بغى عَلَى النَّاسِ, (Az, Msb,) aor. ـِ (K,) inf. n. بَغْىٌ, (Msb, K,) He exalted himself against him, or above him; overpowered, or oppressed, him; (Fr, S, K;) acted wrongfully, injuriously, or tyrannically, towards him; and deviated from the right way: (K:) and he acted wrongfully, injuriously, or tyrannically, towards men, or the people, (Az, Msb,) and sought to annoy them, or hurt them. (Az, TA.) Lh mentions, on the authority of Ks, the saying, مَا لِى وَلِلْبَغِ بَعْضِكُمْ عَلَى بَعْضٍ [What have I to do with wrongful conduct, the wrongful conduct of one of you towards another?], for وَلِلْبَغْىِ; ISd thinks, because of the difficulty found in pronouncing the kesreh after the ى. (TA.) بَغَى also signifies He occupied himself with corrupt, wrong, or unjust, conduct: [accord. to Fei,] from the same verb [in a sense to be mentioned below,] said of a wound. (Msb.) Also, aor. ـِ (TA,) inf. n. بَغْىٌ, (Az, TA,) He magnified himself; or behaved proudly, haughtily, or insolently: (Az, TA:) because he who does so passes beyond the bounds of his proper station to a station that does not belong to him. (TA.) b6: And [hence,] بَغَى فِى مِشيَتِهِ, (K,) inf. n. بَغْىٌ, (TA,) He [app. a horse, and perhaps a man also,] was proud, or self-conceited, and quick, in his gait: (K:) or بَغْىٌ in a horse, (S, TA,) or in the running of a horse, (JK, TA,) is the being proud, or self-conceited, with exceeding briskness or liveliness or sprightliness. (JK, S, TA.) b7: And بَغَتِ السَّمَآءُ, (S, K,) inf. n. بَغْىٌ, (TA,) The sky rained vehemently: (A'Obeyd, S, K:) or exceeded, in rain, the limit of what was wanted. (Er-Rághib, TA.) And بَغَى الوَادِى The valley flowed with water reaching to a place to which it had not reached before. (S, TA.) b8: بَغَتْ, (S, Mgh, Msb, K,) said of a woman, (Th, IKh, S, Msb, and so in some copies of the K,) or of a female slave, (so in other copies of the K,) but it is not restricted to the latter, (TA,) aor. ـِ (JK, Msb,) inf. n. بِغَآءٌ, (IKh, JK, S, Mgh, Msb, TA,) or بَغْىٌ, (ISd, K,) [but the former, only, is commonly known,] She committed fornication, or adultery; she prostituted herself; (JK, S, Mgh, Msb, K;) because she who does so transgresses her proper bounds; (TA;) as also ↓ بَاغَتْ, (IKh, S, * Msb, K,) inf. n. بِغَآءٌ (IKh, K) and مُبَاغَاةٌ, (K,) said of a female slave: (Msb:) or مباغاة signifies the committing fornication, or adultery, with another. (KL.) It is said in the Kur [xxiv. 33], وَلَا تُكْرِهُو فَتَيَاتِكُمْ عَلَى البِغَآءِ [And compel not ye your young women to prostitute themselves]. (Mgh.) And you say, ↓ خَرَجَتِ المَرْأَةُ تُبَاغِى [The woman went forth for prostituting herself]. (S.) Accord. to the Jema etTefáreek, بِغَآءٌ signifies The knowing of a woman's committing fornication or adultery, or prostituting herself, and approving, or being content: but this, if correct, is an amplification in speech. (Mgh.) b9: بَغَى الجُرْحُ, (JK, S, Msb,) aor. ـَ inf. n. بَغْىٌ, (JK,) The wound swelled, (S,) and became in a corrupt state, (JK, S, Msb,) and produced thick purulent matter. (JK.) And بَرَأَ جُرْحُهُ عَلَى بَغْىٍ

His wound healed having somewhat of corruption in it. (S.) b10: بَغَى, (K,) aor. ـِ inf. n. بَغْىٌ, (TA,) also signifies He lied; said what was untrue. (K.) مَا نَبْغِى, in the Kur [xii. 65], is said to mean We do not lie: and we do not act wrongfully: or it may mean what do we seek, or desire? (TA.) b2: Also, (K,) inf. n. بَغْىٌ, (TA,) He looked at a thing [to see] how it was; (K;) and so بَغَا, inf. n. بَغْوٌ: mentioned by Kr. (TA.) b3: And, (K,) with the same inf. n., (TA,) He looked, watched, or waited, for a person or thing. (Kr, K.) 3 بَاْغَىَ see 1, latter part, in two places.

A2: Lh mentions the saying, addressed to a pretty woman, إِنَّكِ لَجَمِيلَةٌ وَلَا تُبَاغِى, as meaning Verily thou art pretty, and mayest thou not be smitten by the [evil] eye: (TA in this art.:) but accord. to some, the verb in this instance belongs to art. بوغ or art. بيغ. (TA in art. بوغ.) 4 أَبْغَىَ see 1, in five places. b2: ابغاهُ الشَّىْءَ also signifies He made him, or caused him, to seek the thing; to seek for it, or after it; to seek, or desire, or endeavour, to find, and take, or get, it. (S.) 5 تَبَغَّىَ see 1, first sentence.6 تَبَاغَوْا They acted wrong fully, injuriously, or tyrannically, one towards another; exalted themselves, one against, or above, another; overpowered, or oppressed, one another. (S, TA.) 7 انبغى is said in the S to be quasi-pass. of بَغَيْتُهُ, like as اِنْكَسَرَ is of كَسَرْتُهُ; and Esh-Shiháb says of the aor. that it is quasi-pass. of بَغَاهُ, aor. ـْ in the sense of طَلَبَهُ: (TA:) [Fei says,] it has been asserted that انبغى is quasi-pass. of بَغَى; but a verb of the measure انفعل is not used as a quasi-pass. unless it implies effort, and the consequence of an action, as in the case of كَسَرْتُهُ, of which the quasi-pass. is اِنْكَسَرَ; which انبغى does not: some, however, allow its being thus used: (Msb:) accord. to Zj, it is as though it were syn. with اِنْطَلَبَ, as quasi-pass. of طَلَبَ, and means It was, or became, suitable, fit, meet, or proper; (Zj, TA;) [or right, and allowable; and good: or very requisite: (see explanations of exs. following:) or it behooved: and] it was, or became, facilitated, or easy; (Er-Rághib, K;) and practicable, or manageable. (Er-Rághib, TA.) Accord. to some, this verb is not used in the pret. tense, but only in the aor. : it is reckoned among verbs imperfectly inflected: (Msb, TA:) but the pret. is mentioned by Az and Sb and Zj, and by ElKhattábee on the authority of Ks; and was often used by Esh-Sháfi'ee: it is, however, very rare. (TA.) You say, يَنْبَغِى لَكَ أَنْ تَفْعَلَ كَذَا [It is suitable to thee, or is fit, meet, or proper, &c., for thee, or it behooveth thee, that thou shouldst do such a thing]. (S, TA.) And, accord. to Zj, اِنْبَغَى لِفُلَانٍ أَنْ يَفْعَلَ, as meaning It was, or became, suitable to such a one, or fit, meet, or proper, for him, that he should do, or to do, such a thing. (TA.) And مَا يَنْبَغِى لَكَ أَنْ تَفْعَلَ هٰذَا, (Lh, K,) and ↓ ما يُبْتَغَى, (K, TA,) with fet-h to the غ, (TA,) and ما انْبَغَى, and ↓ ما ابْتُغِىَ; (Lh, K;) of which four phrases, the first is given by Lh as explanatory of the third and fourth, and means, accord. to Esh-Shiháb, It is not right, proper, fit, or meet, nor allowable, for thee that thou shouldst do this, or to do this; and it is not good for thee &c.; but he adds that only the aor. has been heard from the Arabs in this sense. (TA.) And يَنْبَغِى أَنْ يَكُونَ كَذَا It is very requisite that it should be so, or that such a thing ought be; [or it ought to be so, or such a thing ought to be; it behooves that it should be so, or such a thing behooves;] it is not well that such a thing should be neglected, or left undone. (Msb.) and Ks is related to have heard, from the Arabs, the phrase, مَا يَنْبَغِى أَنْ يَكُونَ كَذَا, meaning It is not right that it should be so, or that such a thing should be: or it is not good &c. (Msb.) It is said in the Kur [xxxvi. 69], وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِى لَهُ, i. e. [And we have not taught him poetry, or versification], nor is it right, proper, fit, or meet, for him: (Bd:) or nor is it easy to him, (Bd, Jel, Er-Rághib,) or practicable to him. (Bd, Er-Rághib.) 8 إِبْتَغَىَ see 1, first sentence, in two places: b2: and see also 7, in two places.10 إِسْتَبْغَىَ see 1, first sentence. b2: You say also, استبغى القَوْمَ فَبَغَوْهُ and بَغَوْا لَهُ [He asked the people, or company of men, to seek a thing for him, and they sought it for him]. (Lh, K.) بَغْىٌ [originally an inf. n. (see 1)] Much of rain; or much rain: in [some of] the copies of the K, البطر is erroneously put for المطر: (TA:) [and in some, البَغِىُّ for البَغْىُ: in a MS. copy, I find البَغِىُّ الكَثِيرُ مِنَ المَطَرِ: and in the CK, البَغِىُّ الكَثِيْرُ من النَّظَرِ:] or بَغْىُ السَّمَآءِ signifies the main portion, (As, S,) or the vehemence, and the main portion, (Lh, JK, TA,) of the rain of the sky. (As, Lh, JK, S, TA.) Hence the saying, دَفَعْنَا بَغْىَ السَّمَآءِ خَلْفَنَا (As, S, TA) or عَنَّا (Lh, TA) [lit. We drove away the main portion, or the vehemence, and the main portion, of the rain of the sky behind us or from us; meaning it was driven away behind us or from us, or it departed; as is shown in art. دفع].

بُغْيَةٌ: see what next follows.

بِغْيَةٌ and ↓ بُغْيَةٌ (JK, S, Msb, K) and ↓ بَغِيَّةٌ (K) A thing sought; (JK, K;) as also ↓ بَغَايَةٌ [originally an inf. n. (see 1)]: (JK:) or a thing wanted, needed, or required; an object of want or need; a want, or needful or requisite thing or affair: (S, Msb:) as in the saying, لِى فِىبَنِى فُلَانٍ بَغْيَةٌ and بُغْيَةٌ [I have among the sons of such a one an object of want]: (S:) or the first signifies a state that one seeks; and the second, a thing itself that one wants: (As, S, Msb: *) and the first, (JK,) or third, (K,) signifies also a stray beast that is sought: (JK, K:) the pl. of the second is بُغًى. (JK.) اِرْتَدَّتْ عَلَى فُلَانٍ بِغْيَتُهُ [The thing that he sought was refused to such a one] is said of one who finds not what he seeks. (TA.).

بَغُوٌّ: see what next follows.

بَغِىٌّ, accord. to some, of the measure فَعِيلٌ; accord. to others, of the measure فَعُولٌ, originally بَغُوىٌ; [if of the former, originally meaning “ sought; ” and if of the latter, originally meaning “ seeking; ”] and therefore [in either case] not admitting the affix ة: (TA:) A fornicatress, an adulteress, or a prostitute; (JK, S, Mgh, Msb, K;) as also ↓ بَغُوٌّ [of the measure فَعُولٌ, and therefore anomalous, like نَهُوٌّ]: (M, K:) بَغِىٌّ is not applied to a man, (Lh, Msb,) nor بَغِيَّةٌ to a woman: (Lh, TA:) pl. بَغَايَا. (S, Mgh, Msb.) [See an ex. voce مَهْرٌ.] b2: Also A female slave, (JK, S, K,) whether she be a fornicatress or an adulteress or a prostitute or not; (TA;) not meant to imply revilement, though originally applied to female slaves because of their prostitution of themselves: (S:) or a free woman who is a fornicatress or an adulteress or a prostitute: so in the K: but correctly, or a fornicatress or an adulteress or a prostitute, whether free or a slave: (TA:) and a female singer, though chaste; because of fornication's being originally attributable to such a person: (Msb:) pl. as above. (JK, S, TA.) One says, قَامَتْ عَلَى رُؤُسِهِمُ البَغَايَا [The female slaves stood over their heads]. (S.) b3: بَغَايَا also signifies The scouts, or companies of scouts, that precede an army: (S, K, TA:) but the sing. of this is ↓ بَغِيَّةٌ. (TA.) بَغِيَّةٌ: see بِغْيَةٌ.

A2: Also, pl. بَغَايَا: see بَغِىٌّ, last sentence.

بُغَايَةٌ: see بِغْيَةٌ.

بَاغٍ Seeking; seeking for, or after; seeking, desiring, or endeavouring, to find, and take, or get: pl. بُغَاةٌ and بُغْيَانٌ (K) and بُغَّآءٌ. (TA: [there mentioned as a pl., but not said to be of بَاغٍ, nor explained.]) بَاغٍ وَهَادٍ, lit. A seeker of [stray] camels and a guide of the way, mentioned in a trad. respecting the Hijreh (as said by A booBekr to a man who asked him “ Who are ye? ”), alludes to the seeking of religion and the guiding from error. (TA.) One says, فَرِّقُوا لِهٰذِهِ الإِبِلِ بُغْيَانًا يُضِبُّونَ لَهَا, i. e. [Disperse ye, for these camels, seekers] to scatter themselves in search thereof. (S.) b2: Acting wrongfully, injuriously, or tyrannically, [&c.,] towards others: pl. بُغَاةٌ. (Msb. [See 1.]) غَيْرَ بَاغٍ, in the Kur ii. 168, [&c.,] means Not being a revolter from the Muslims, (Jel,) or, against the Imám: (TA:) or it means not desiring to eat for the sake of enjoyment: or not seeking to exceed the limit of his want: (Az, TA:) or not seeking what he should not seek. (Er-Rághib, TA.) فِئَةٌ بَاغِيَهٌ A company of men revolting from the just Imám. (K.) فِرْقَةٌ بَاغِيَةٌ A party occupying itself with corrupt, wrong, or unjust, conduct. (Msb.) b3: A camel that does not impregnate, or get with young. (Kr, K.) b4: A horse that is proud, or self-conceited, with exceeding briskness or liveliness or sprightliness: (JK, Ham p. 210:) [but] Kh disallows its being thus used. (S.) A2: [The pl.] بُغْيَانٌ also signifies What the sportsman, or hunter, seeks, of game, or objects of the chase. (JK.) مَبْغًى [A place where a thing is sought: and hence, a way, or manner, in which a thing is, or should be, sought]: this is meant in the saying, ↓ بَغَيْتُ المَالَ مِنْ مَبْغَاتِهِ [I sought wealth by the way, or manner, whereby it should be sought]; like as مَأْتًى is meant in the saying, أَتَيْتُ الأَمْرَ مِنْ مَأْتَاتِهِ. (S.) مَبْغَاةٌ: see what next precedes.

المُبْتَغِى, (K,) or, as in the Tekmileh, المُتَبَغِّى, (TA,) The lion: (K:) because he is always seeking prey. (TA.) المُتَبَغِّى: see what next precedes.

(أَلَى)
[هـ] فِيهِ «مَنْ يَتَأَلَّ عَلَى اللَّهِ يُكذّبْه» أَيْ مَنْ حَكَمَ عَلَيْهِ وَحَلَفَ، كَقَوْلِكَ وَاللَّهِ لَيُدْخِلَنَّ اللَّهُ فُلَانًا النَّارَ وَلَيُنْجِحَنِّ اللَّهُ سَعْيَ فُلَانٍ، وَهُوَ مِنَ الأَلِيَّة: الْيَمِينُ. يُقَالُ آلَى يُولِي إِيلَاء، وتَأَلَّى يَتَأَلَّى تَأَلِّياً، وَالِاسْمُ الأَلِيَّة.
(هـ) وَمِنْهُ الْحَدِيثُ «وَيْلٌ للمُتَأَلِّين مِنْ أُمَّتِي» يَعْنِي الَّذِينَ يَحْكُمُونَ عَلَى اللَّهِ وَيَقُولُونَ فُلَانٌ فِي الْجَنَّةِ وَفُلَانٌ فِي النَّارِ. وَكَذَلِكَ حَدِيثُهُ الْآخَرُ «مَنِ المُتَأَلِّي عَلَى اللَّهِ» .

ال

ى1 أَلِىَ, (S, K,) aor. ـْ inf. n. أَلًى, (S,) He (a man, S) was, or became, large in the أُلْيَة, q. v. (S, K. *) A2: أَلَيْتَ: see 1 in art. الو.

أَلْىٌ: see إِلًى: A2: and see also أَلَيَانٌ.

أَلًى: see إِلًى: A2: and see also أَلَيَانٌ.

أُلْىٌّ: see إِلًى.

أُلَى, (so in some copies of the S and in the M,) accord. to Sb, or أُلَا, (so likewise in the M, in which it is mentioned in art. الى, [and thus it is always pronounced,]) or أُولَى; (so in several copies of the S and in the K, in the last division of each of those works, [and thus it is generally written;]) and with the lengthened ا, [and this is the more common form of the word, i. e. ↓ أُلَآءِ, as it is always pronounced, or أُولَآءِ, as it is generally written, both of which modes of writing it I find in the M.,] (S, M, K,) of the same measure as غُرَاب, (M,) indecl., with a kesreh for its termination; (S;) [These and those,] a pl. having no proper sing., (S, K,) or a noun denoting a pl., (M,) or its sing. is ذَا for the masc. and ذِهْ for the fem., (S, K,) for it is both masc. and fem., (S,) and is applied to rational beings and to irrational things. (M.) [Thus,] هُمْ أُولَآءِ عَلَى أَثَرِى, in the Kur xx. 86, means [They are these, following near after me; or] they are near me, coming near after me. (Jel, and Bd says the like.) And in the same, iii. 115, هَاأَنْتُمْ أُولَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ Now ye, O ye these believers, love them, and they love not you. (Jel.) b2: The particle (M) هَا (S, K) used as an inceptive to give notice of what is about to be said is prefixed to it, [i. e., to the form with the lengthened ا,] (S, M, K,) so that you say, ↓ هؤُلَآءِ [meaning These, like as هذَا means “this”]. (S, K.) And Az says that some of the Arabs say, هؤَلَآءِ قَوْمُكَ [These are thy people], (S, M, *) and ↓ رَأَيْتُ هؤُلَآءٍ [I saw these], (M,) with tenween and kesr (S, M) to the hemzeh; (S;) and this, says IJ, is of the dial. of Benoo-'Okeyl. (M.) b3: And the ك of allocution is added to it, so that you say, أُولئِكَ, [or آُولَآئِكَ, which is the same, and أُولئِكُمْ, or أُولَآئِكُمْ, &c.,] and أُولَاكَ, (S, K,) and أُولَالِكَ, (so in some copies of the S and in the K,) or أُلَالِكَ, (so in some copies of the S and in the M,) in which the [second] ل is augmentative, (M,) and ↓ أُلَّاكَ, with teshdeed, (K,) [all meaning Those, like as ذَاكَ and ذلِكَ mean “that” and hence] Ks says that when one says أُولَآئكَ, the sing. is ذلِكَ; and when one says أُولَاكَ, the sing. is ذَاكَ; (S;) or أُلَالِكَ [or أُولَالِكَ, each with an augmentative ل, like ذلِكَ, (and this, I doubt not, is the correct statement,)] is as though it were pl. of ذلِكَ: (M:) but one does not say هَاؤُلَالِكَ, or هأُولَالِكَ, (M,) [nor هَؤُلَائِكَ, or the like.] [Thus it is said in the Kur ii. 4, أُولَآئِكَ عَلَ هُدًى مِنْ رَبِّهِمْ وَأُولَآئِكَ هُمُ المُفْلِحُونَ Those follow a right direction from their Lord, and those are they who shall prosper.] And sometimes أُولَآئِكَ is applied to irrational things, as in the phrase بَعْد أُولَآئِكَ الأَيَّامِ [After those days]; and in the Kur [xvii. 38], where it is said, إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَآئِكَ كَانَ عَنْهُ مَسْؤُولًا [Verily the ears and the eyes and the heart, all of those shall be inquired of]. (S.) b4: The dims. are ↓ إُلَيَّا and ↓ أُلَيَّآءِ (S, M) and ↓ هؤُلَيَّآءِ: (M:) for the formation of the dim. of a noun of vague application does not alter its commencement, but leaves it in its original state, with fet-h or damm, [as the case may be,] and the ى which is the characteristic of the dim. is inserted in the second place if the word is one of two letters, [as in the instance of ذَيَّا, dim. of ذَا,] and in the third place if it is a word of three letters. (S.) A2: الأُلَى, (as in some copies of the S and T,) of the same measure as العُلَى; (S; [wherefore the author of the TA prefers this mode of writing it, which expresses the manner in which it is always pronounced;]) or الأُلَا; (ISd, TA;) or الأُولَى; (so in some copies of the S and T;) is likewise a pl. having no proper sing., [meaning They who, those which, and simply who, and which,] its sing. being الَّذِى; (S;) or is changed from being a noun of indication so as to have the meaning of الَّذِينَ; as also ↓ الأُلَآءِ; wherefore they have the lengthened as well as the shortened alif, and that with the lengthened alif is made indecl. by terminating with a kesreh. (ISd.) A poet says, وَإِنَّ الإُولَى بِالطَّفِّ مِنْ آلِ هَاشِمٍ

تَآسَوْا فَسَنُّوا لِلْكِرَامِ التَّآسِيَا [And they who are in Et-Taff, of the family of Háshim, shared their property, one with another, and so set the example, to the generous, of the sharing of property]. (T, and S in art. اسو, where, in one copy, I find الأُلَى in the place of الأُولَى.) And another poet says, وَإَنَّ الإُلَآءِ يَعْلَمُونَكَ مِنْهُمُ [And verily they who know thee, of them]: which shows what has been said above, respecting the change of meaning. (ISd.) Ziyád El-Aajam uses the former of the two words without ال, saying, فَأَنْتُمْ أُولَى جِئْتُمْ مَعَ البَقْلِ وَالدَّبَى

فَطَارَ وَهذَا شَخْصُكُمْ غَيْرُ طَائِرِ [For ye are they who came with the herbs, or leguminous plants, and the young locusts, and they have gone away, while these, yourselves, are not going away]: (T:) he means that their nobility is recent. (Ham p. 678; where, instead of فأنتم and اولى, we find وَأَنْتُمُ and أُلَا.) b2: In the phrase العَرَبُ الأُولَى, (as in the L, and in some copies of the S and K,) or الأُلَى, (as also in the L, and in other copies of the S and K, [and thus it is always pronounced,]) الاولى or الالى may also signify الَّذِينَ, the verb سَلَفُوا being suppressed after it, because understood; [so that the meaning is, The Arabs who have preceded, or passed away;] so says Ibn-EshShejeree: (L:) or it is formed by transposition from الأُوَلُ, being pl. of أُولَى [fem. of أَوَّلُ], like as أُخَرُ is pl. of آخَ: and it is thus in the phrase, ذَهَبَتِ العَرَبُ الأُولَى or الأُلَى [The first Arabs have passed away]. (S, K.) 'Obeyd Ibn-ElAbras uses the phrase, نَحْنُ الأُلَى [as meaning We are the first]. (TA.) إِلْىٌ: see إِلًى.

إِلَى: see إِلًى: A2: and see also art. الو.

إِلَى (T, S, M, K) and ↓ أَلًى, (S, M, K,) the latter said by Zekereeyà to be the most common, and the same is implied in the S, but MF says that this is not known, (TA,) and ↓ إِلْوٌ, (T,) or ↓ أَلْوٌ, (Es-Semeen, K,) like دَلْوٌ, (Es-Semeen, TA,) [belonging to art. الو,] and ↓ إِلْىٌ (T, M, K) and ↓ أَلْىٌ (M, K) and ↓ أُلْيٌ (Es-Sakháwee, Zekereeyà, TA) and ↓ إِلَى, (the same,) or إِلَا, occurring at the end of a verse, but it may be a contraction of إِلَّا, meaning عَهْدًا, (M,) A benefit, benefaction, favour, boon, or blessing: pl. آلَآءٌ. (T, S, M, K, &c.) IAmb says that إِلًى and أَلًى are originally وِلًا and وَلًا. (TA.) أَلْيَةٌ The buttock, or buttocks, rump, or posteriors, syn. عَجِيزَةٌ, (K,) or [more properly] عَجُزٌ, (M,) of a man &c., (M,) or of a sheep or goat, (Lth, T, S,) and of a man, (Lth, T,) or of a ewe: (ISk, T:) or the flesh and fat thereon: (M, K:) you should not say ↓ إِلْيَةٌ, (T, S, K,) a form mentioned by the expositors of the Fs, but said to be vulgar and low; (TA;) nor لِيَّةٌ, (T, S, K,) with kesr to the ل, and with teshdeed to the ى, as in the S, [but in a copy of the S, and in one of the T, written without teshdeed,] a form asserted to be correct by some, but it is rarer and lower than إِلْيَةٌ, though it is the form commonly obtaining with the vulgar: (TA:) the dual. is ↓ أَلْيَانِ, (Az, T, S,) without ت; (S;) but أَلْيَتَانِ sometimes occurs: (IB:) أَلَصُّ الأَلْيَتَيْنِ is an epithet applied to the Zenjee, (K in art. لص,) meaning having the buttocks cleaving together: (TA in that art.:) the pl. is أَلْيَاتٌ (T, M, K) and أَلَايَا; (M, K;) the latter anomalous. (M.) Lh mentions the phrase, إِنَّهُ لَذُو أَلْيَاتٍ [Verily he has large buttocks]; as though the term إَلْيَةٌ applied to every part of what is thus called. (M.) b2: Fat, as a subst.: (M:) and a piece of fat. (M, K.) b3: The tail, or fat of the tail, (Pers\. دُنْبَهٌ,) of a sheep. (KL.) [Both of these significations (the “tail,” and “fat of the tail,” of a sheep) are now commonly given to لِيَّة, a corruption of أَلْيَةٌ mentioned above: and in the K, voce طُنْبُورٌ, it is said that the Pers\. دُنْبَهْ بَرَّهْ signifies أَلْيَةُ الحَمَلِ.] b4: أَلْيَةُ السَّاقِ The muscle of the shank; syn. حَمَاةُ السَّاقِ [which see, in art. حمو]. (AAF, M, K.) b5: أَلْيَةُ الإِبْهَامِ The portion of flesh that is at the root of the thumb; (S, M;) and which is also called its ضَرَّة; (M;) or the part to which corresponds the ضَرَّة; (S;) and which is also called أَلْيَةُ الكَفِّ; the ضَرَّة being the portion of flesh in فِى, [app. a mistranscription for مِنْ from]) the little finger to the prominent extremity of the ulna next that finger, at the wrist: (TA:) or the portion of flesh in the ضَرَّة of the thumb. (K.) b6: أَلْيَةُ الخَنْصِرِ The portion of flesh that is beneath the little finger; [app. what is described above, as called the ضَرَّة, extending from that finger to the prominent extremity of the ulna, at the wrist;] also called أَلْيَةُ اليَدِ. (Lth, T.) b7: أَلْيَتَا الكَفِّ The أَلْيَة of the thumb [described above as also called by itself أَلْيَةُ الكَفِّ] and the ضَرَّة of the little finger [respecting which see the next preceding sentence]. (TA, from a trad.) b8: القَدَمِ أَلْيَةُ The part of the human foot upon which one treads, which is the portion of flesh beneath [or next to] the little toe. (M.) b9: أَلْيَةُ الحَافِرِ The hinder part of the solid hoof. (S, M.) إِلْيَةٌ: see أَلْيَةٌ.

أَلْيَانُ: see أَلَيَانٌ.

أَلْيَانِ an irreg. dual of أَلَيَانٌ, q. v.

أَلَيَانٌ (T, S, M, K) and ↓ أَلْيَانُ (M, K) and ↓ آلَى, (T, S, K,) of the measure أَفْعَلُ, (S,) and ↓ آلٌ, (M,) or ↓ أَلًى, (so in some copies of the K, and so accord. to the TA,) or ↓ أَلْىٌ, (so in a copy of the K,) or ↓ أَلِىٌ, (accord. to the CK,) and ↓ آلٍ, (M, K,) applied to a ram, Large in the أَلْيَة, q. v.: (T, * S, M, * K, * TA:) and so, applied to a ewe, أَلَيَانَةٌ, (T, M, K, [in the CK اَلْيَانَةٌ,]) fem. of أَلَيَانٌ; (T;) and ↓ أَلْيَآءٌ, (T, S, M, K,) fem. of آلَى: (T, S:) and in like manner these epithets [masc. and fem. respectively, آلَى, however, being omitted in the M,] are applied to a man and to a woman; (M, K;) or, accord. to Aboo-Is-hák, (M,) آلَى is applied to a man, and عَجْزَآءُ to a woman, but not أَلْيَآءُ, (S, M,) though [it is asserted that] some say this, (S,) Yz saying so, accord. to A 'Obeyd, (IB,) but A 'Obeyd has erred in this matter: (M:) the pl. is أُلْىٌ, (T, S, M, K, [in the CK erroneously written with fet-h to the ا,]) pl. of آلَى, (T, S, M,) or of آلٍ; of the former because an epithet of this kind is generally of the measure أَفْعَلُ, or of the latter after the manner of بُزْلٌ as pl. of بَازِلٌ, and عُودٌ as pl. of عَائِدٌ; (M;) applied to rams (T, S M) and to ewes, (T, S,) and to men and to women; (M, K) and أَلَيَانَاتٌ, (S, M, K, [in the CK اَلْيانات,]) pl. of أَلَيَانَةٌ, (TA,) [but] applied to rams (S) [as well as ewes], or to women, (M, K,) and, also applied to women, إِلَآءٌ, (M, and so in a copy of the K, [in the CK اَلآء,]) or آلَآءٌ, (so in some copies of the K, and in the TA,) with medd, pl. of أَلًى, (TA,) and أَلَايَا, (K,) pl. of أَلْيَانُ. (TA.) أُلَآءِ and هؤُلَآءِ and هؤُلَآءٍ and الأُلَآُءِ: see أُلَى.

أَلِىُ, mentioned in this art. in the K: see art. الو: A2: and see also أَلَيَانٌ.

أُلَيَّا and أُلَيَّآءِ and هؤُلَيَّآءِ: see أُلَى.

أَلَّآءٍ A man who sells fat, which is termed الأَلْيَةُ. (M.) أُلَّاكَ: see أُلَى.

آلٌ: see أَلَيَانٌ.

آلٍ: see أَلَيَانٌ.

آلَى, and its fem. أَلْيَآءُ: see أَلَيَانٌ, in two places.

علم الخط
هو: معرفة كيفية تصوير اللفظ بحروف هجائه إلى أسماء الحروف إذا قصد بها المسمى هو في بإحداكم رحيم معين فإنما يكتب هذه الصورة جعفر لأنه سماها خطا ولفظا ولذلك قال الخليل لما سألهم: كيف تنطقون بالجيم جعفر؟ فقالوا: جيم إنما نطقتم بالاسم ولم تنطقوا بالمسؤول عنه والجواب: جه لأنه المسمى فإن سمي به مسمى آخر كتب كغيرها نحو ياسين وحاميم يس وحم هذا ما ذكروه في تعريفه والغرض والغاية ظاهران لكنهم أطنبوا في بيان أحوال الخط وأنواعه ونحن نذكر خلاصة ما ذكروا في فصول.
فصل في فضل الخط
اعلم أن الله - سبحانه وتعالى - أضاف تعليم الخط إلى نفسه وامتن به على عباده في قوله: علم بالقلم وناهيك بذلك شرفاً.
وقال عبد الله بن عباس: الخط لسان اليد قيل: ما من أمر إلا والكتابة موكل به مدبر له ومعبر عنه وبه ظهرت خاصة النوع الإنساني من القوة إلى الفعل وامتاز به عن سائر الحيوانات.
وقيل: الخط أفضل من اللفظ لأن اللفظ يفهم الحاضر فقط والخط يفهم الحاضر والغائب وفضائله كثيرة معروفة.
فصل في وجه الحاجة إليه
اعلم أن فائدة التخاطب لما لم تتبين إلا بالألفاظ وأحوالها وكان ضبط أحوالها مما اعتنى العلماء كان ضبط أحوال ما يدل على الألفاظ أيضا ما يعتني بشأنه وهو الخطوط والنقوش الدالة على الألفاظ فبحثوا عن أحوال الكتابة الثابتة نقوشها على وجه كل زمان وحركاتها وسكناتها ونقطها وشكلها وضوابطها من شداتها ومداتها وعن تركيبها وتسطيرها لينتقل منها الناظرون إلى الألفاظ والحروف ومنها إلى المعاني الحاصلة في الأذهان.
فصل في كيفية وضعه وأنواعه
قيل: أول من وضع الخط آدم عليه السلام كتبه في طين وطبخه ليبقى بعد الطوفان وقيل: إدريس وعن ابن عباس أن أول من وضع الخط العربي ثلاثة رجال من بولان قبيلة من طي نزلوا مدينة الأنبار فأولهم: مراز وضع الصور وثانيهم: أسلم وصل وفصل وثالثهم: عامر وضع الأعجام ثم انتشر.
وقيل: أول من اخترعه ستة أشخاص من طلسم أسماؤهم: أبجد هوز حطي كلمن سعفص قرشت فوضعوا الكتابة والخط وما شذ من أسمائهم من الحروف وألحقوها ويروى: أنها أسماء ملوك مدين.
وفي السيرة لابن هاشم: أن أول من كتب الخط العربي حمير بن سبأ.
قال السهيلي في التعريف والأعلام والأصح ما رويناه من طريق ابن عبد البر يرفعه إلى النبي - صلى الله عليه وسلم - قال: "أول من كتب بالعربية إسماعيل عليه السلام".
قال أبو الخير: واعلم أن جميع كتابات الأمم اثنتا عشرة كتابة: بالعربية والحميرية واليونانية والفارسية والسريانية والعبرانية والرومية والقبطية والبرية والأندلسية والهندية والصينية.
فخمس منها اضمحلت وذهب من يعرفها وهي: الحميرية واليونانية والقبطية والأندلسية والبريرية.
وثلاثة بقي استعمالها في بلادها وعدم من يعرفها في بلاد الإسلام وهي: الرومية والهندية والصينية.
وبقيت أربع هي المستعملات في بلاد الإسلام هي: العربية والفارسية والسريانية والعبرانية.
أقول: في كلامه بحث من وجوه: أما أولاً: فلأن الحصر في العدد المذكور غير صحيح إذ الأقلام المتداولة بين الأمم الآن أكثر من ذلك سوى المنقرضة فإن من نظر في كتب القدماء المدونة باللغة اليونانية والقبطية وكتب أصحاب الحرف الذين بينوا فيها أنواع الأقلام والخطوط علم صحة ما قلنا وهذا الحصر يبنى عن قلة الإطلاع.
وأما ثانيا: فلأن قوله خمس منها اضمحلت ليس بصحيح أيضا لأن اليونانية مستعملة في خواص الملة النصرانية أعني: أهل أقاديميا المشهورة الواقعة في بلاد إسبانيا وفرنسا ونمسه وهي مماليك كثيرة واليونانية أصل علومهم وكتبهم.
وأما ثالثا: فلأن قوله وعدم من يعرفها في بلاد الإسلام وهي الرومية كلام سقيم أيضا إذ من يعرف الرومية في بلاد الإسلام أكثر من أن يحصى وينبغي أن يعلم أن الرومية المستعملة في زماننا منحرفة من اليونانية بتحريف قليل وأما القلم المستعمل بين كفرة الروم فغير القلم اليوناني.
وأما رابعا: فلأن جعله السريانية والعبرانية من المستعملات في بلاد الإسلام ليس كما ينبغي لأن السرياني خط قديم بل هو أقدم الخطوط منسوب إلى سوريا وهي البلاد الشامية وأهلها منقرضون فلم يبق منهم أثر ثبت في التواريخ والعمرانية المستعملة فيما بين اليهود وهي مأخذ اللغة العربية وخطها. والعبراني يشبه العربي في اللفظ والخط مشابهة قليلة.
فصل
واعلم: أن جميع الأقلام مرتب على ترتيب أبجد إلا القلم العربي وجميعها منفصل إلا العربي والسرياني والمغولي واليوناني والرومية والقبطية من اليسار إلى اليمين والعبرانية والسريانية والعربية من اليمين إلى اليسار وكذا التركية والفارسية.
الخط السرياني:
ثلاثة أنواع: المفتوح المحقق ويسمى: أسطريحالا وهو أجلها والشكل المدور ويقال له: الخط الثقيل ويسمى أسكولينا وهو أحسنها والخط الشرطاوي يكتبون به الترسل والسرياني أصل النبطي.
الخط العبراني:
أول من كتب به عامر بن شالح وهو مشتق من السرياني وإنما لقب بذلك حيث عبر إبراهيم الفرات يريد الشام وزعمت اليهود والنصارى لا خلاف بينهم أن الكتابة العبرانية في لوحين من حجارة و: أن الله - سبحانه وتعالى - دفع ذلك إليه.
الخط الرومي:
وهو أربعة وعشرون حرفا كما ذكرنا في المقدمة ولهم قلم يعرف ب المسميا ولا نظير له عندنا فإن الحرف الواحد منه يدل على معان وقد ذكره جالينوس في ثابت كتبه.
الخط الصيني:
خط لا يمكن تعلمه في زمان قليل لأنه يتعب كاتبه الماهر فيه ولا يمكن للخفيف اليد أن يكتب به في اليوم أكثر من ورقتين أو ثلاثة وبه يكتبون كتب ديانتهم وعلومهم ولهم كتابة يقال لها كتابة المجموع وهو أن كل كلمة تكتب بثلاثة أحرف أو أكثر في صورة واحدة ولكل كلام طويل شكل من الحروف يأتي علم المعاني الكثيرة فإذا أرادوا أن يكتبوا ما يكتب في مائة ورقة كتبوه في صفحة واحدة بهذا القلم.
الخط المانوي:
مستخرج من الفارسي والسرياني استخرجه ماني كما أن مذهبه مركب من المجوسية والنصرانية وحروفه زائدة على حروف العربي وهذا القلم يكتب به قدماء أهل ما رواء النهر كتب شرائعهم وللمرقنونية قلم يختصون به.
الخط الهندي والسندي:
هو أقلام عدة يقال أن لهم نحو مائتي قلم بعضهم يكتب بالأرقام التسعة على معنى أبجد وينقطون تحته نقطتين أو ثلاثا.
الخط الزنجي والحبشي:
على ندرة لهم قلم حروفه متصلة كحروف الحميري يبتدئ من الشمال إلى اليمين يفرقون بين كل اسم منها بثلاث نقط.
الخط العربي:
في غاية تعويج إلى يمنة اليد وقال ابن إسحاق أول خطوط العربية: الخط المكي وبعده المدني ثم البصري ثم الكوفي وأما المكي والمدني ففي شكله انضجاع يسير قال الكندي: لا أعلم كتابة يحتمل منها تحليل حروفها وتدقيقها ما تحتمل الكتابة العربية ويمكن فيها سرعة ما لا يمكن في غيرها من الكتابات.
فصل في أهل الخط العربي:
قال ابن اسحق: أول من كتب المصاحف في الصدر الأول ويوصف بحسن الخط خالد بن أبي الهياج وكان سعد نصبه لكتب المصاحف والشعر والأخبار للوليد بن عبد الملك وكان الخط العربي حينئذ هو المعروف الآن بالكوفي ومنه استنبطت الأقلام كما في شرح العقيلة.
ومن كتاب المصاحف: خشنام البصري والمهدي الكوفي وكانا في أيام الرشيد
ومنهم أبو حدى وكان يكتب المصاحف في أيام المعتصم من كبار الكوفيين وحذاقهم.
وأول من كتب في أيام بني أمية: قطبة وقد استخرج الأقلام الأربعة واشتق بعضها من بعض وكان أكتب الناس.
ثم كان بعده الضحاك بن عجلان الكاتب في أول خلافة بني العباس فزاد على قطبة.
ثم كان إسحاق بن حماد في خلافة المنصور والمهدي وله عدة تلامذة كتبوا الخطوط الأصلية الموزونة وهي اثنا عشر قلما: قلم الجليل قلم السجلات قلم الديباج قلم أسطورمار الكبير قلم الثلاثين قلم الزنبور قلم المفتح قلم الحرم قلم المدامرات قلم العهود قلم القصص قلم الحرفاج فحين ظهر الهاشميون حدث خط يسمى العراقي وهو المحقق ولم يزل يزيد حتى انتهى الأمر إلى المأمون فأخذ كتابه بتجويد خطوطهم وظهر رجل يعرف بالأحوال المحرر فتكلم على رسومه وقوانينه وجعله أنواعاً.
ثم ظهر قلم المرضع وقلم النساخ وقلم الرياسي اختراع ذي الرياستين: الفضل بن سهل وقلم الرقاع وقلم غبار الحلية.
ثم كان إسحاق بن إبراهيم التميمي المكنى بأبي الحسن معلم المقتدر وأولاده أكتب أهل زمانه وله رسالة في الخط اسماها تحفة الوامق.
ومن الوزراء الكتاب: أبو علي محمد بن علي بن مقلة المتوفى سنة ثمان وعشرين وثلاثمائة وهو أول من كتب الخط البديع ثم ظهر صاحب الخط البديع علي بن هلال المعروف بابن البواب المتوفى سنة ثلاث عشرة وأربعمائة ولم يوجد في المتقدمين من كتب مثله ولا قاربه وإن كان ابن مقلة أول من نقل هذه الطريقة من خط الكوفيين وأبرزها في هذه الصورة وله بذلك فضيلة السبق وخطه أيضا في نهاية الحسن لكن ابن البواب هذب طريقته ونقحها وكساها حلاوة وبهجة وكان شيخه في الكتابة محمد بن أسد الكاتب.
ثم ظهر أبو الدر ياقوت بن عبد الله الرومي الحموي المتوفى سنة ست وعشرين وستمائة.
ثم ظهر أبو المجد ياقوت بن عبد الله الرومي المستعصمي المتوفى سنة ثمان وتسعين وستمائة وهو الذي سار ذكره في الآفاق واعترفوا بالعجز عن مداناة رتبته.
ثم اشتهرت الأقلام الستة بين المتأخرين وهي: الثلث والنسخ والتعليق والريحان والمحقق والرقاع.
ومن الماهرين في هذه الأنواع: ابن مقلة وابن البواب وياقوت وعبد الله أرغون وعبد الله الصيرفي ويحيى الصوفي والشيخ أحمد السهروردي ومبارك شاه السيوفي ومبارك شاه القطب وأسد الله الكرماني.
ومن المشهورين في البلاد الرومية: حمد الله بن الشيخ الأماسي وابنه دده جلبي والجلال والجمال وأحمد القرة الحصاري وتلميذه حسن وعبد الله القريمي وغيرهم من النساخين
ثم ظهر قلم التعليق والديواني والدشتي وكان ممن اشتهر بالتعليق سلطان علي المشهدي ومير علي ومير عماد وفي الديواني تاج وغيرهم مدون في غير هذا المحل مفصلا ولسنا نخوض بذكرهم لأن غرضنا بيان علم الخط.
وأما أبو الخير فأورد في الشعبة الأولى من مفتاح السعادة علوم متعلقة بكيفية الصناعة الخطية فنذكرها إجمالا في فصل
فمما ذكره:
أولا: علم أدوات الخط من القلم وطريق بريها وأحوال الشق والقط ومن الدواة والمداد والكاغد. فأقول هذه الأمور من أحوال علم الخط فلا وجه لإفراده ولو كان مثل ذلك علما لكان الأمر عسيراً.
وذكر ابن البواب نظم فيه قصيدة رائية بليغة استقصى فيها أدوات الكتابة ولياقوت رسالة فيه أيضا ومنها علم قوانين الكتابة: أي معرفة كيفية نقص صور الحروف البسائط وكيف يوضع القلم ومن أي جانب يبتدئ في الكتابة وكيف يسهل تصوير تلك الحروف.
ومن المصنفات فيه: الباب الواحد من كتاب صبح الأعشى وما ذلك إلا علم الخط.
ومنها علم تحسين الحروف وتقدم في باب التاء وهو أيضا من قبيل تكثير السواد قال: ومبنى هذا الفن الاستحسانات الناشئة من مقتضى الطباع السليمة بحسب الألف والعادة والمزاج بل بحسب كل شخص وغير ذلك مما يؤثر في استحسان الصور واستقباحها ولهذا يتنوع هذا العلم بحسب قوم وقوم ولهذا لا يكاد يوجد خطان متماثلان من كل الوجوه.
أقول ما ذكره في الاستحسان مسلم لكن تنوعه ليس بمتفرع عليه وعدم وجدان الخطين المتماثلين لا يترتب على الاستحسان بل هو أمر عادي قريب إلى الجبلي كسائر أخلاق الكاتب وشمائله وفيه سر إلهي لا يطلع عليه إلا الأفراد.
ومنها علم كيفية تولد الخطوط عن أصولها بالاختصار والزيادة وغير ذلك من أنواع التغيرات بحسب قوم وقوم وبحسب أغراض معلومة في فنه وحداق الخطاطين صنفوا فيها رسائل كثيرة سيما كتاب صبح الأعشى فإن فيه كفاية في هذا الباب لكن هو أيضا من هذا القبيل.
ومنها علم ترتيب حروف التهجي بهذا الترتيب المعهود فيما بيننا واشتراك بعضها ببعض في صورة الخط وإزالة التباسها بالنقط واختلاف تلك النقط وتقدم ذكره في باء التاء
ولابن جني والجزي1 رسالة في هذا الباب أما ترتيب الحروف فهو من أحوال علم الحروف وإعجامها من أحوال علم الخط.
ذكر النقط والإعجام في الإسلام
اعلم أن الصدر الأول أخذ القرآن والحديث من أفواه الرجال بالتلقين ثم لما كثر أهل الإسلام اضطروا إلى وضع النقط والإعجام فقيل: أول من وضع النقط مراد والإعجام عامر وقيل: الحجاج وقيل: أبو الأسود الدؤلي بتلقين علي كرم الله وجهه إلا أن الظاهر أنهما موضوعان مع الحروف إذ يبعدان الحروف مع تشابه صورها كانت عرية عن النقط إلى حين نقط المصحف وقد روي أن الصحابة جردوا المصحف من كل شيء حتى النقط ولو لم توجد في زمانهم لما يصح التجريد منها.
وذكر ابن خلكان في ترجمة الحجاج أنه حكم أبو أحمد العسكري في كتاب التصحيف أن الناس مكثوا يقرؤون في مصحف عثمان - رضي الله عنه - نيفا وأربعين سنة إلى أيام عبد الملك بن مروان ثم كثر التصحيف وانتشر بالعراق ففزع الحجاج إلى كتابه وسألهم أن يضعوا لهذه الحروف المشتبهة علامات. فيقال: أن نصر بن عاصم وقيل: يحيى بن يعمر قام بذلك فوضع النقط وكان معه ذلك أيضا يقع التصحيف فأحدثوا الإعجام انتهى.
واعلم أن النقط والإعجام في زماننا واجبات في المصحف وأما في غير المصحف فعند خوف اللبس واجبان البتة لأنهما ما وضعا إلا لإزالته وأما مع أمن اللبس فتركه أولى سيما إذا كان المكتوب إليه أهلا.
وقد حكي أنه عرض على عبد الله بن طاهر خط بعض الكتاب فقال: ما أحسنه لولا أكثر شونيزة.
ويقال: كثرة النقط في الكتاب سوء الظن بالمكتوب إليه.
وقد يقع بالنقط ضرر كما حكي أن جعفر المتوكل كتب إلى بعض عماله: أن أخص من قبلك من الذميين وعرفنا بمبلغ عددهم فوقع على الحاء نقطة فجمع العامل من كان في عمله منهم وخصاهم فماتوا غير رجلين إلا في حروف لا يحتمل غيرها كصورة الياء والنون والقاف والفاء المفردات وفيها أيضا مخير.
ثم أورد في الشعبة الثانية علوما متعلقة بإملاء الحروف المفردة وهي أيضا كالأولى.
فمنها: علم تركيب أشكال بسائط الحروف من حيث حسنها فكما أن للحروف حسنا حال بساطتها فكذلك لها حسن مخصوص حال تركيبها من تناسب الشكل ومباديها أمور استحسانية ترجع إلى رعاية النسبة الطبيعية في الأشكال وله استمداد من الهندسيات
وذلك الحسن نوعان: حسن التشكيل في الحروف يكون بخمسة:
أولها: التوفية: وهي أن يوفى كل حرف قسمته من الأقدار في الطول والقصر والرقة والغلظة.
والثاني: الإتمام: وهو أن يعطى كل حرف قسمته من الأقدار في الطول والقصر والغلظة.
والثالث: الانكباب والاستلقاء.
والرابع: الإشباع.
والخامس: الإرسال: وهو أن يرسل يده بسرعة.
وحسن الوضع في الكلمات وهي ستة:
الترصيف: وهو وصل حرف إلى حرف.
والتأليف: وهو جمع حرف غير متصل.
والتسطير: وهو إضافة كلمة إلى كلمة.
والتفصيل: وهو مواقع المدات المستحسنة ومراعات فواصل الكلام وحسن التدبير في قطع كلمة واحدة بوقوعها إلى آخر السطر وفصل الكلمة التامة ووصلها بأن يكتب بعضها في آخر السطر وبعضها في أوله
ومنها علم إملاء الخط العربي: أي الأحوال العارضة لنقوش الخطوط العربية لا من حيث حسنها بل من حيث دلالتها على الألفاظ وهو أيضا من قبيل تكثير السواد.
ومنها علم خط المصحف: على ما اصطلح عليه الصحابة عند جمع القرآن الكريم على ما اختاره زيد بن ثابت ويسمى الاصطلاح السلفي أيضا
وهذا العلم وإن كان من فروع علم الخط من حيث كونه باحثا عن نوع من الخط لكن بحث عنه صاحب مدينة العلوم في علوم تتعلق بالقرآن الكريم وإنما تعرضنا له هنا تتميما للأقسام.
وفيه العقيلة الرائية للشاطبي.
ومنها علم خط العروض: وهو ما اصطلح عليه أهل العروض في تقطيع الشعر واعتمادهم في ذلك على ما يقع في السمع دون المعنى المعبثة به في صنعة العروض إنما هو اللفظ لأنهم يريدون به عدد الحروف التي يقوم بها الوزن متحركا وساكنا فيكتبون التنوين نونا ساكنة ولا يراعون حذفها في الوقف ويكتبون الحرف المدغم بحرفين ويحذفون اللام مما يدغم فيه في الحرف الذي بعده كالرحمان والذاهب والضارب ويعتمدون في الحروف على أجزاء التفاعيل ويقطعون حروف الكلم بحسب قطعها كما في قول الشاعر:
ستبدي لك الأيام ما كنت جاهلا ... ويأتيك بالأخبار من لم تزود فيكتبون على هذه الصورة:
ستبدي لكلايا مما كن تجاهلا ... ويأتي كبلا خبار منلم تزودي
قال في الكشاف: وقد اتفقت في خط المصحف أشياء خارجة عن القياس ثم ما دعا ذلك بضير ولا نقصان لاستقامة اللفظ وبقاء الخط وكان اتباع خط المصحف سنة لا تخالف.
وقال ابن درستوري في كتاب الكتاب: خطان لا يقاسان خط المصحف لأنه سنة وخط العروض لأنه يثبت فيه ما أثبته اللفظ ويسقط عنه ما أسقطه هذا خلاصة ما ذكروه في علم الخط1 ومتفرعاته.
وأما الكتب المصنفة فيه فقد سبق ذكر بعض الرسائل وما عداها نادر جدا سوى أوراق ومختصرات كأرجوزة عون الدين.

اتن

1 أَتَنَ بِالمَكَانِ, (S, M, Msb, K, *) aor. ـُ (Msb,) or ـِ (K,) inf. n. أُتُونٌ (M, Msb, K) and أَتُنٌ, (K,) He remained, continued, stayed, or abode, in the place; (S, M, Msb, K; *) or became fixed, or settled, therein. (M.) 10 استأتن [lit.] He (an ass) became a she-ass. (M.) The saying, كَانَ حِمَارَّا فَاسْتَأْتَنَ, said of a man, [lit.] signifies [He was a he ass,] and he became a she ass; meaning (assumed tropical:) he was mighty, or of high condition, [like the wild he-ass,] and he became base, abject, or vile. (S, TA.) b2: Also, (S, TA,) or استأتن أَتَانَّا, (M,) He (a man) purchased a she-ass; (S;) he took for himself a she-ass. (S, M.) أَتَانٌ (T, S, M, Msb, K) and ↓ إِتَانٌ, (K,) but one should not say أَتَانَةٌ, (ISk, S, Msb,) or this is of rare occurrence, (K,) occurring in certain of the trads., (IAth,) A she-ass [domestic or wild]: (S, M, Msb, K:) pl. (of pauc., T, S, Msb) آتُنٌ and (of mult., T, S, Msb) أُتُنٌ (T, S, M, Msb, K) and أُتْنٌ and (quasi-pl. n., M) ↓ مَأْتُونَآءُ. (S, M, K.) b2: Hence, أَتَانٌ signifies (tropical:) A foolish and soft or weak woman; as being likened to a she-ass. (TA.) b3: Also The station of the drawer of water at the mouth of the well; (S, M, K;) and so ↓ إِتَانٌ. (M, K.) And A rock, or great mass of stone, (AA, T, S, M,) in water; (AA, T, M;) or, as some say, at the bottom of the casing of a well, so that it is next the water. (AA, T.) and A large, round mass of rock, which, when it is in shallow water, is called أَتَانُ الضَّحلِ; and a she camel is likened thereto, in respect of her hardness: (S:) or أَتَانُ الضَّحلِ signifies a large mass of rock projecting from the water. (T:) or a mass of rock, (M, K, TA,) large and round, in the water, (TA,) at the mouth of the well, overspread with [the green substance called] طُحْلُب, so that it is smooth, (M, K, TA,) more smooth than other parts: (M, TA:) or a mass of rock, part of which is immerged (غَامِرٌ, M, K) in the water, (K,) and part apparent. (M, K.) and أَتَانُ الثَّمِيلِ signifies A large mass of rock in the interior of the water-course, which nothing raises or moves, of the measure of the stature of a man in length and likewise in breadth. (ISh.) b4: Also The [piece of wood called] قَاعِدَة [which is one of four forming the support] of the فَوْدَج [more commonly called هَوْدَج, q. v.]: pl. آتُنٌ, (K, TA,) with medd. (TA: [but in the CK اُتُنٌ.]) إِتَانٌ: see أَتَانٌ, in two places.

أَتُونٌ (T, M, Mgh, Msb, K) and أَتُّونٌ, (K,) or, accord. to J, (Msb,) it is thus, with teshdeed, but pronounced without teshdeed by the vulgar, (S, Msb,) A certain place in which fire is kindled, (S, Mgh,) called in Persian كُلَخْن [or كُلْخَنْ], pertaining to a bath: and metaphorically applied to (tropical:) that in which bricks are baked, and called in Persian تُونَقْ and دَاشُوزَنْ [or simply تُونْ and دَاشْ]: (Mgh:) accord. to Az, (Msb,) it is that of the bath, and of the place in which gypsum is made: (T, Msb:) or the trench, hollow, or pit, of the جَيَّارَ [or lime-burner, (in the CK, erroneously, the خَبّاز,]) and of the preparer of gypsum; (M, K, TA;) and the like: (K:) the pl. [said in the TA to be of the latter, but it is implied in the T and M and Mgh that it is of the former,] is أَتَاتِينُ, (T, S, M, Mgh, Msb, K, [in the CK, erroneously, اَتانِيْنُ,]) by common consent of the Arabs, (Mgh,) with two تs, (T,) accord. to Fr, who says that they sometimes double a letter in the pl. when they do not double it in the sing., (T,) and accord. to IJ, who says that it seems as though they changed أَتُونٌ to أَتُّونٌ; (M;) and [of أَتُونٌ, as is said in the TA and implied in the M,] أُتُنٌ. (M, K.) [J says that] it is said to be post-classical; (S;) [and ISd says,] I do not think it to be Arabic. (M.) مَأْتُونَآءُ: see أَتَانٌ.

الو

1 أَلَا, (S, M, Mgh, K,) aor. ـْ (S, Mgh,) inf. n. أَلْوٌ (T, M, Mgh, K) and أُلُوُّ (K, TA [in a copy of the M أَلُوٌّ]) and أُلِىٌّ; (K, TA; [in a copy of the M أَلِىٌّ, and in a copy of the Mgh written with fet-h and damm to the أ;]) and ↓ أَلَّى, (S, M, K,) aor. ـَ inf. n. تَأْلِيَةٌ; (S;) and ↓ ائتلى [written with the disjunctive alif اِيتَلَى]; (S, M, K;) [and ↓ تَأَلّى, as appears from an ex. in a verse cited in art. نشب, q. v.;] He fell short; or he fell short of doing what was requisite, or what he ought to have done; or he flagged, or was remiss; syn. قَصَّرَ: (S, M, K; and Fr, IAar, T, Mgh, in explanation of the first of these verbs:) and he was slow, or tardy: (M, K; and AA, T, S, in explanation of the second verb:) or he flagged, or was remiss, or languid, and weak. (A Heyth and T in explanation of all of the above-mentioned verbs except the last.) You say, أَلَا فِى الأَمْرِ, (Mgh,) and ↓ ائتلى فِيهِ, (S,) He fell short, &c., (قَصَّرَ,) in the affair. (S, Mgh.) In the saying, لَم يَأْلُ أَنْ يَعْدِلَ فِى ذلِكَ, i. e. He did not fall short, &c., (لَمْ يُقَصَّرْ,) in acting equitably and equally in that, فِى is suppressed before ان: but in the phrase, لَمْ يَأْلُو مِنَ العَدْلِ, as some relate it, [the meaning intended seems to be, They did not hold back, or the like, from acting equitably; for here] the verb is made to imply the meaning of another verb: and such is the case in the saying, لَا آلُوكَ نُصْحًا, meaning I will not refuse to thee, nor partially or wholly deprive thee of, sincere, honest, or faithful, advice: (Mgh:) or this last signifies I will not flag, or be remiss, nor fall short, to thee in giving sincere, honest, or faithful, advice. (T, S. *) It is said in the Kur [iii. 114], لَا يَإْلُونَكُمْ خَبَالًا, meaning They will not fall short, or flag, or be remiss, in corrupting you. (IAar, T.) And the same meaning is assigned to the verb in the saying أُولُو الْفَضْلِ مِنْكُمْ, ↓ وَلَا يَأْتَلِ, in the Kur [xxiv. 22], by A'Obeyd: but the preferable rendering in this case is that of A Heyth, which will be found below: see 4. (T.) Ks mentions the phrase, أَقْبَلَ بِضَرْبَةٍ لَا يَأْلُ [He came with a blow, not falling short, &c.], for لا يَأْلُو; like لَا أَدْرِ [for لا أَدْرِى]. (S, M: [but in the copies of the former in my hands, for بِضَرْبَةٍ, I find يَضْرِبُهُ.]) ↓ أَلَّى [with teshdeed] is also said of a dog, and of a hawk, meaning He fell short of attaining the game that he pursued. (TA.) And of a cake of bread, meaning It was slow in becoming thoroughly baked. (IAar, IB.) [See also the phrase لَا دَريْتَ وَلَا ائْتَليْتَ in a later part of this paragraph.] b2: You say also, مَا أَلَوْتُ الشَّيْءَ, (K,) or مَا أَلَوْتُ أَنْ أَفْعَلَهُ, (M,) inf. n أَلوٌ (M, K) and أُلُوٌّ, (K, TA, [in a copy of the M أُلْوٌ,]) meaning I did not leave, quit, cease from, omit, or neglect, (M, K,) the thing, (K,) or doing it. (M.) And فُلَانٌ لَا يَأْلُو خَيْرًا Such a one does not leave, quit, or cease from, doing good. (M.) And مَا أَلَوْتُ جَهْدًا I did not leave, omit, or neglect, labour, exertion, effort, or endeavour: and the vulgar say, مَا آلُوكَ جَهْدًا; but this is wrong: so says As. (T. [See, however, similar phrases mentioned above.]) A2: أَلَا, aor. as above, (TA,) inf. n. أَلْوٌ, (IAar, T, TA,) also signifies He strove, or laboured; he exerted himself, or his power or ability; (IAar, T, TA;) as also ↓ تَأَلَّى: (T, TA:) the contr. of a signification before mentioned; i. e. “he flagged;,” or “was remiss, or languid, and weak.” (TA.) Yousay, أَتَانِى فِى حَاجَةٍ فَأَلَوْتُ فِيهَا He came to me respecting a want, and I strove, or laboured, &c., to accomplish it. (T.) b2: And أَلَاهُ, aor. as above, (T, S,) inf. n. أَلْوٌ, (IAar, T, S,) He was, or became, able to do it: (IAar, T, S:) and ↓ ألّى, inf. n. تَأْلِيَةٌ, also signifies he was, or became, able; (TA;) and so ↓ ائتلى. (ISk, S, TA.) You say, هُوَ يَأْلُو هذَا الأَمْرَ He is able to perform, or accomplish, this affair. (T.) And مَا أَلَوْتُهُ I was not able to do it. (T, M, K.) And أَتَانِى

فُلَانٌ فِى حَاجَةٍ فَمَا أَلَوْتُ رَدَّهُ Such a one came to me respecting a want, and I was not able to rebuff him. (T.) It is said in a trad., مَنْ صَامَ

↓ الدَّهْرَ فَلَا صَامَ وَلَا أَلَّى [He who fasts ever, or always, may he neither fast] nor be able to fast: as though it were an imprecation: or it may be enunciative: another reading is وَلَا آلَ, explained as meaning وَلَا رَجَعَ: [See art. اول:] but El-Khattábee says that it is correctly أَلَّى and أَلَا. (TA.) And the Arabs used to say, (S, M,) [and] accord. to a trad. it will be said to the hypocrite [in his grave], on his being asked respecting Mohammad and what he brought, and answering “I know not,” (T in art. تلو,) ↓ لَا دَرَيْتَ وَلَا ائتَلَيْتَ, (T, S, M, K,) meaning, accord. to As, (T,) or ISk, (S,) Mayest thou not know, nor be able to know: (T, S: *) or, accord. to Fr, nor fall short, or flag, in seeking to know; that the case may be the more miserable to thee: (T:) or وَلَا أَلَيْتَ, as an imitative sequent [for ولا أَلَوْتَ, to which the same explanations are applicable]: (MK:) or لَا دَرَيْتَ وَلَا تَلَيْتَ, the latter verb being assimilated to the former, (ISk, T in art. تلو, S,) said to mean وَلَا تَلَوْتَ, i. e. nor mayest thou read nor study: (T in art. تلو:) or لَا دَرَيْتَ وَلَا أَتْليْتَ, i. e. [mayest thou not know,] nor mayest thou have camels followed by young ones. (Yoo, ISk, T, S, M, K.) b2: Also, (IAar, T,) inf. n. أَلْوٌ, (IAar, T, K,) He gave him a thing: (IAar, T, K: *) [doubly trans.:] the contr. of a signification before mentioned, (also given by IAar, T and TA,) which is that of “refusing” [a person anything: see, above, لَا آلُوكَ نُصْحًا]. (TA.) 2 اَلَّوَ see 1, in four places.4 آلى, (T, S, M, &c.,) aor. ـْ inf. n. إِيلَآءٌ, (T, S, Mgh,) [and in poetry إِلَآءٌ, (see a reading of a verse cited voce أَلِيّةٌ,)] He swore; (T, S, M, Mgh, K;) as also ↓ تألّى, and ↓ ائتلى. (T, S, M, K.) You say, آلَيْتُ عَلَى الشَّىْءِ and آلَيْتُهُ [I swore to do the thing]. (M.) [And آلَيْتُ لَا أَفْعَلُ كَذَا I swore that I would not do such a thing; and, emphatically, I swear that I will not do such a thing. And آلَى يَمِينًا He swore an oath.] It is said in the Kur [xxiv. 22], أُولُو ↓ وَلَا يَأْتَلِ الْفَضْلِ مِنْكُمْ, meaning, accord. to A Heyth and Fr, And let not those of you who possess superabundance swear [that they will not give to relations &c.]; for Aboo-Bekr [is particularly alluded to thereby, because he] had sworn that he would not expend upon Mistah and his relations who had made mention of [the scandal respecting]

'Áïsheh: and some of the people of El-Medeeneh read ↓ وَلَا يَتَأَلَّ, but this disagrees with the written text: A'Obeyd explains it differently: see 1: but the preferable meaning is that here given. (T.) And it is said in a trad., آلَي مِنْ نِسَائِهِ شَهْرًا He swore that he would not go in to his wives for a month: the verb being here made trans. by means of من because it implies the meaning of اِمْتِنَاع, which is thus trans. (TA.) [See also an ex. of the verb thus used in the Kur ii. 226.]

عَلَى اللّٰهِ ↓ التَّأَلِّى is said to mean One's saying, By God, such a one will assuredly enter the fire [of Hell], and God will assuredly make to have a good issue the work of such a one: but see the act. part. n. below. (TA.) A2: آلَتْ, inf. n. as above, She (a woman) took for herself, or made, or prepared, a مِئْلَاة, q. v. (TA.) 5 تَاَلَّوَ see 1, in two places: A2: and see 4, in three places.8 إِاْتَلَوَ see 1, in five places: A2: and see 4, in two places.

أَلْوٌ, or إِلْوٌ: see إِلًى in art. الى.

أُلُو, (so in some copies of the S, and so in the K in the last division of that work, and in the CK in art. ال, [and thus it is always pronounced,] but in some copies of the K in art. ال it is written أُلُونَ, [as though to show the original form of its termination,]) or أُولُو, (so in the M, and in some copies of the S, [and thus it is generally written,]) i. q. ذَوُو [Possessors of; possessed of; possessing; having]; a pl. which has no sing. (S, M, K) of its own proper letters, (S, K,) its sing. being ذُو: (S:) or, as some say, a quasi-pl. n., of which the sing. is ذُو: (K:) the fem. is أُلَاتُ, (so in some copies of the S and K, [and thus it is always pronounced,]) or أُولَاتُ, (so in other copies of the S and K, [and thus it is generally written,]) of which the sing. is ذَاتُ: (S, K:) it is as though its sing. were أُلٌ, (M, K, [in the CK الٌ,]) the [final] و [in the masc.] being the sign of the pl., (M,) for it has و [for its termination] in the nom. case, and ى in the accus. and gen. (M, K.) It is never used but as a prefixed noun. (M, K.) The following are exs. of the nom. case: نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ [We are possessors of strength, and possessors of vehement courage], in the Kur [xxvii. 23]; and أُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ

[The possessors of relationships, these have the best title to inheritance, one with respect to another], in the same [viii. last verse and xxxiii.

6]; (TA;) and جَآءَ نِى أُولُو الأَلْبَابِ [The persons of understandings came to me]; and أُولَاتُ الأَحْمَالِ [Those who are with child; occurring in the Kur lxv. 4]: (S:) and the following are exs. of the accus. and gen. cases: وَذَرْنِى وَالْمُكَذَّبِينَ

أُولِى النَّعْمَةِ [And leave thou me, or let me alone, with the beliers, or discrediters, (i. e., commit their case to me,) the possessors of ease and plenty], in the Kur [lxxiii. 11]; and لَتَنُوءُ بِالْعُصْبَةِ أُولِى

القُوَّةِ [Would weigh down the company of men possessing strength], in the same [xxviii. 76]. (TA.) وَأُولِى الْأَمْرِ مِنْكُمْ, in the Kur [iv. 62], [And those, of you, who are possessors of command], (M, K, *) accord. to Aboo-Is-hák, (M,) means the companions of the Prophet, and the men of knowledge their followers, (M, K,) and the possessors of command, who are their followers, when also possessors of knowledge and religion: (K:) or, as some say, [simply] the possessors of command; for when these are possessors of knowledge and religion, and take, or adopt and maintain, and follow, what the men of knowledge say, to obey them is of divine obligation: and in general those who are termed أُولُو الأَمْرِ, of the Muslims, are those who superintend the affairs of such with respect to religion, and everything conducing to the right disposal of their affairs. (M.) إِلَى, accord. to Sb, is originally with و in the place of the [ى, i. e. the final] alif; and so is عَلَى; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is إِلَوَانِ and [that of the latter] عَلَوَانِ; but when a pronoun is affixed to it, the alif is changed into yé, so that you say إِلَيْكَ and عَلَيْكَ; though some of the Arabs leave it as it was, saying إِلَاكَ and عَلَاكَ. (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [مِنْ, which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as;] as in the phrase [in the Kur xvii. 1], مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى [From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, خَرَجْتُ مِنَ الكُوفَةِ إِلَى مَكَّةَ [I went forth from El-Koofeh to Mekkeh], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with حَتَّى, q. v. And sometimes it signifies Towards; as in نَظَرَ إِلَىَّ He looked towards me; and مَالَ إِلَيْهِ He, or it, inclined towards him, or it. b2: It also denotes the end of a space of time; [signifying To, till, or until;] as in the saying [in the Kur ii. 183], ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [Then complets ye the fasting to, or till, or until, the night]. (Mughnee, K.) [Hence, إِلَى أَنْ (followed by a mansoob aor.) Till, or until: and إِلَى مَتَى Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] b3: [In like manner it is used in the phrases إِلَى غَيْرِ ذلِكَ, and إِلَى آخِرِهِ, meaning, (And so on,) to other things, and to the end thereof; equivalent to et cœtera.] b4: Sometimes, (S,) it occurs in the sense of مَعَ, (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهِ [Who will be my aiders with, or in addition to, God?], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], وَلَا تَأْكُلُوا

أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ [And devour not ye their possessions with, or in addition to, your possessions]; (T, S;) and [in the same, ii. 13,] وَإِذَا خَلَوْا إِلَى

شَيَا طِينِهِمْ [And when they are alone with their devils]; (S;) and in the saying, الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with, or added to, a few she-camels are a herd of camels], (S, Mughnee, K,) a prov., meaning (assumed tropical:) a little with a little makes much; (S and A in art. ذود, q. v.;) though one may not say, إِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ: (Mughnee:) so too in the saying, فُلَانٌ حَلِيمٌ إِلَى أَدَبٍ وَفِقْهٍ

[Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]; (M, TA;) and so, accord. to Kh, in the phrase, أَحْمَدُ اللّٰهَ إِلَيْكَ [I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ

إِلَى المَرَافِقِ, it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ [I read, or recited, the Kurán, from the beginning thereof to the end thereof]: or that it is excluded; as in ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) b5: It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in مَا أَحَبَّهُ إِلَىَّ How lovely, or pleasing, is he to me! (TA in art. حب,) and مَا أَبْغَضَهُ إِلَىَّ How hateful, or odious, is he to me! (S in art. بغض;) and] as in the saying [in the Kur xii. 33], رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ [O my Lord, the prison is more pleasing to me]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] b6: It is syn. with عِنْدَ; (S, M, Mughnee, Msb, K;) as in the phrase, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is more desirable, or pleasant, in my estimation than such a thing]; (Msb;) and in the saying of the poet, أَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَذِكْرُهُ

أَشْهَى إِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ [Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine?] (Mughnee, K:) and accord. to this usage of إِلَى in the sense of عِنْدَ may be explained the saying, أَنْتِ طَالِقٌ إِلَى سَنَةٍ, meaning Thou art divorced at the commencement of a year. (Msb.) b7: It is also syn. with لِ; as in the phrase, وَالأَمْرُ إِلَيْكَ [and command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: (TA:) or, as some say, it is here used in the manner first explained above, meaning, is ultimately referrible to Thee: and they say, أَحْمَدُ اللّٰهَ إِلَيْكَ, meaning, I tell the praise of God unto thee: (Mughnee:) [but see another rendering of this last phrase above:] you say also, ذَاكَ إِلَيْكَ That is committed to thee, or to thy arbitration. (Har p. 329.) b8: It also occurs as syn. with عَلَى; as in the saying in the Kur [xvii. 4], وَقَضَيْنَا إِلَى

بَنِى إِسْرَائِيلَ [And we decreed against the children of Israel]: (Msb:) or this means and we revealed to the children of Israel (Bd, Jel) decisively. (Bd.) b9: It is also syn. with فِى; (M, Mughnee, K;) as in the saying [in the Kur iv. 89 and vi.12], لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ [He will assuredly collect you together on the day of resurrection]: (K:) thus it may be used in this instance accord. to Ibn-Málik: (Mughnee:) and it is said to be so used in the saying [of En-Nábighah, (M, TA,)]

فَلَا تَتْرُكَنِّى بِالوَعِيدِ كَأَنَّنِى

إِلَي النَّاسِ مَطْلِىٌّ بِهِ القَارُ أَجْرَبُ [Then do not thou leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]; (M, Mughnee;) or, accord. to some, there is an ellipsis and inversion in this verse; الى being here in dependence upon a word suppressed, and the meaning being, smeared with pitch, [like a camel,] yet being united to men: or, accord. to Ibn-'Osfoor, مطلىّ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if الى were correctly used in the sense of فى, it it would be allowable to say, زَيْدٌإِلَى الكُوفَةِ: (Mughnee:) [or the meaning may be, as though I were, compared to men, a mangy camel, smeared with pitch: for] I'Ab said, after mentioning 'Alee, عِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةِ فِى المُثُعَنْجَرِ, meaning My knowledge compared to his knowledge is like the قرارة [or small pool of water left by a torrent] placed by the side of the middle of the sea [or the main deep]. (K in art. ثعجر.) It is also [said to be] used in the sense of فى in the saying in the Kur [1xxix. 18], هَلْ لَكَ إِلَى أَنْ تَزَكَّى

[Wilt thou purify thyself from infidelity?] because it imports the meaning of invitation. (TA.) b10: It is also used [in a manner contr. to its primitive application, i. e.,] to denote beginning, [or origination,] being syn. with مِنْ; as in the saying [of a poet], تَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَا

أَيُسْقَي فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرَا [She says, (namely my camel,) when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i. e., will he never be satisfied with drawing forth my sweat?]. (Mughnee, K.) b11: It is also used as a corroborative, and is thus [syntactically] redundant; as in the saying in the Kur [xiv. 40], فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِمْ, with fet-h to the و [in تهوى], (Mughnee, K,) accord. to one reading, (Mughnee,) meaning تَهْوَاهُمْ [i. e. And make Thou hearts of men to love them]: (K:) so says Fr: but some explain it by saying that تهوى imports the meaning of تَمِيلُ; or that it is originally تَهْوِى, with kesr, the kesreh being changed to a fet-hah, and the yé to an alif, as when one says رَضَا for رَضِىَ, and نَاصَاةٌ for نَاصِيَةٌ: so says Ibn-Málik; but this requires consideration; for it is a condition in such cases that the ى in the original form must be movent. (Mughnee.) [See art. هوى.] b12: اَللّٰهُمَّ إِلَيْكَ, occurring in a trad., [is elliptical, and] means O God, I complain unto Thee: or take Thou me unto Thee. (TA.) b13: And أَنَا مِنْكَ وَإِلَيْكَ means I am of thee, and related to thee. (TA.) b14: You say also, اِذْهَبْ إِلَيْكَ, meaning Betake, or apply, thyself to, or occupy thyself with, thine own affairs. (T, K. *) And similar to this is the phrase used by El-Aashà, فَاذْهَبِى مَا إِلَيْكِ. (TA.) And إِلَيْكُمْ [alone is used in a similar manner, elliptically, or as an imperative verbal noun, and] means Betake, or apply, yourselves to, or occupy yourselves with, your own affairs, (اِذْهَبُوا إِلَيْكُمْ,) and retire ye, or withdraw ye, to a distance, or far away, from us. (ISk.) And إِلَيْكَ عَنِّى means Hold, or refrain, thou from me: (T, K:) or remove, withdraw, or retire, thou to a distance from me: اليك used in this sense is an imperative verbal noun. (Har p. 508.) Sb says, (M,) or Akh, (Har ubi suprà,) I heard an Arab of the desert, on its being said to him إِلَيْكَ, reply, إِلَىَّ; as though it were said to him Remove, withdraw, or retire, thou to a distance, and he replied, I will remove, &c. (M.) Aboo-Fir' own says, satirizing a Nabathæan woman of whom he asked for water to drink, إِذَا طَلَبْتَ المَآءِ قَالَتْ لَيْكَا [When thou shalt demand water, she will say, Retire thou to a distance]; meaning, [by ليكا, i. e. لَيْكَ with an adjunct alif for the sake of the rhyme,] إِلَيْكَ, in the sense last explained above. (M.) b15: One also says, إِلَيْكَ كَذَا, meaning, Take thou such a thing. (T, K.) b16: When إِلَى is immediately followed by the interrogative مَا, both together are written إِلَامَ [meaning, To what? whither? and till, or until, what time, or when? i. e. how long?]; and in like manner one writes عَلَامَ for عَلَى مَا, (S * and K voce ما,) and حَتَّامَ for حَتَّى. (S voce حَتَّى.) أَلْوَةٌ and أُلْوَةٌ and إِلْوَةٌ: see أَلِيَّةٌ.

أَلىُّ One who swears much; who utters many oaths: (IAar, T, K:) mentioned in the K in art. الى; but the present is its proper art. (TA.) أَلِيَّةٌ [A falling short; or a falling short of what is requisite, or what one ought to do; or a flagging, or remissness; and slowness, or tardiness:] a subst. from أَلَا as signifying قَصَّرَ and أَلِيَّةً. (M.) Hence the prov., (M,) إِلَّا حَضِيَّةً فَلَا

أَلِيَّةً, i. e. If I be not in favour, and high estimation, I will not cease seeking, and labouring, and wearying myself, to become so: (M, K: *) or if thou fail of good fortune in that which thou seekest, fall not short, or flag not, or be not remiss, in showing love, or affection, to men; may-be thou wilt attain somewhat of that which thou wishest: originally relating to a woman who becomes displeasing to her husband: (S in art. حظو:) it is one of the proverbs of women: one says, if I be not in favour, and high estimation, with my husband, I will not fall short, or flag, or be remiss, in that which may render me so, by betaking myself to that which he loveth: (T and TA in art. حظو:) Meyd says that the two nouns are in the accus. case because the implied meaning is إِلَّا أَكُنْ حَظِيَّةً فَلَا أَكُنْ أَلِيَّةً; the latter noun being [accord. to him] for ↓ آلِيَةٌ, for which it may be put for the sake of conformity [with the former]; and the former having the signification of the pass. part. n. of أَحْظَى, or that of the part. n. of حَظِىَ [or حَظِيَتْ]. (Har p. 78.) A2: An oath; (T, S, M, Mgh, K;) as also ↓ أَلِيَّا (M, K) and ↓ أَلْوَةٌ (T, S, M, K) and ↓ أُلْوَةً and ↓ إِلِيوَةٌ: (S, M, K: [in the CK, والاُلُوَّةُ مُثَلَّثَةً is erroneously put for والِأَلْوَةُ مثلّثةً:]) it is [originally أَلِيوَةٌ,] of the measure فَعِيلَةٌ: (S:) pl. أَلَايَا. (S, Mgh.) A poet says, (namely, Kutheiyir, TA,) قَلِيلُا الأَلَايَا حَافِظٌ لِيَمِينِهِ وَإِنْ سَبَقَتْ مِنْهُ الأَلِيَّةُ بَرَّتِ [A person of few oaths, who keeps his oath from being uttered on ordinary or mean occasions; but if the oath has proceeded from him at any former time, or hastily, it proves true]: (S, TA:) or, as IKh relates it, قَلِيلُ الإِلَآءِ; meaning, he says, قَلِيلُ الإيلَآءِ; the ى being suppressed: see 4. (TA.) أَلِيَّا: see the latter part of the paragraph next preceding.

آلٍ Falling short; or falling short of what is requisite, or what one ought to do; or flagging, or remiss: [and slow, or tardy: &c.: see 1:] fem. with ة: and pl. of this latter أَوَالٍ. (S, TA.) See أَلِيَّةٌ, used, accord. to Meyd, for آلِيَة. b2: Niggardly, penurious, or avaricious; impotent to fulfil duties or obligations, or to pay debts. (Har p. 78.) مِئْلَاةٌ The piece of rag which a woman holds in wailing, (S, TA,) and with which she makes signs: (TA:) [it is generally dyed blue, the colour of mourning; and the woman sometimes holds it over her shoulders, and sometimes twirls it with both hands over her head, or before her face:] pl. مَآلٍ: (S, TA:) which also signifies rags used for the menses. (TA in art. غبر.) مُتَأَلّ [part. n. of 5]. It is said in a trad., وَيْلٌ لِلْمُتَأَلِّينَ مِنْ أُمَّتِى, explained as meaning Woe to those of my people who pronounce sentence against God, saying, Such a one is in Paradise, and such a one is in the fire [of Hell]: but see the verb. (TA.)