رمك

1 رَمَكَ بِالمَكَانِ, (S, Msb, K,) aor. ـُ (S,) inf. n. رُمُوكٌ, (S, K,) He remained, stayed, dwelt, or abode, in the place, (S, Msb, K,) not quitting it: or he did so being fatigued, or wearied, or distressed: (K:) or رَمَكَ signifies he (a man) made his home, or constant residence, in a country, or town. (Az, TA.) b2: رَمَكَتِ المَاشِيَةُ, (O,) or الإِبِلُ, (K,) inf. n. as above, (O,) The cattle were confined, (O,) or the camels kept constantly, (K,) at the water, (O, K,) and were fed with fodder. (O.) b3: رَمَكَ فِى الطَّعَامِ, aor. and inf. n. as above, [app. He kept constantly to the food;] he loathed nothing of the food: and so رَجَنَ, aor. ـُ inf. n. رُجُونٌ: (L, TA:) both mentioned by Lh. (TA in art. رجن.) A2: رَمَكَ, said of a man, also signifies He was, or became, lean, or emaciated, and what was in his hands went away. (O, TA. [See also 9: and see رَمَكَةٌ, as applied to a man.]) b2: [It seems also that this verb is used in a similar sense in relation to a beast; like ارمكّ said of a camel: for it is immediately added in the O and TA without any explanation, that one also says, ↓ هٰذِهِ دَابَّةٌ رَامِكَةٌ, as though meaning This is a lean beast: and رَمَكَتْ, inf. n. رُمُوكٌ, as though meaning It was, or became, lean.]4 أَرْمَكْتُهُ I made him to remain, stay, dwell, or abide, in a place, (S, K,) not quitting it. (K.) b2: And ارمك الإِبِلَ He (a pastor) kept the camels constantly at the water, and fed them with fodder. (TA.) 9 ارمكّ He was, or became, of the colour termed رُمْكَةٌ: said of a camel in this sense [and in another expl. in what follows]. (S, K.) A2: It (a thing, Ibn-'Abbád, O) was, or became, thin, or slender. (Ibn-'Abbád, O, K.) And He (a camel) was, or became, lean, lank, light of flesh; slender; or lean, and lank in the belly; and emaciated. (Ibn-'Abbád, O, K. [In the CK, نَهِكَ is erroneously put for نُهِكَ.]) 10 اِسْتَرْمَكَ القَوْمُ (tropical:) The people were deemed ignoble; (K, TA;) as being likened to the رَمَكَة. (TA.) رَمَكٌ: see رَمَكَةٌ. b2: In the saying of Ru-beh, يَرْبِضُ فِى الرَّوْثِ كَبِرْذَوْنِ الرَّمَكْ [That lies down upon his breast in the dung of horses, or similar beasts, like the jade, or hack, of the رَمَك], AA says, الرمك, here, is from the Pers\.

رَمَهْ [which means a “ herd," ” “ flock,” “ troop,” or the like]; and he adds that the people's saying that it means الرَّمَكَة is a mistake. (O, TA. [Perhaps, however, AA knew not رَمَكٌ as a coll. gen. n. of which رَمَكَةٌ is the n. un.; for as such it seems to me more reasonable to regard it in this instance.]) رُمْكَةٌ A certain colour of camels; accord. to A 'Obeyd, a dun colour; i. e. a كٌمْتَة [or brown hue] so intense as to have in it a blackness: (S:) thus explained by As: (TA:) or, in the colours of camels, brownness; i. e. redness intermixed with blackness: (Kr, TA:) or a colour more dusky, or dingy, than that which is termed زُرْقَة [q. v.]: (Msb:) or the colour of ashes: (K:) or وُرْقَةٌ [which is a colour like that of ashes] inclining to blackness: or, as some say, دُونَ الوُرْقَةِ [less intense than what is termed وَرقة]: (TA:) it sometimes has for its pl. رُمُكٌ, with two dammehs. (ISd, TA.) رَمَكَةٌ A mare: and [particularly] a بِرْذَوْنَة [or mare of mean breed], (Lth, Mgh, K,) the female of the بَرَاذِين, (S, Msb,) that is taken for breeding: (Lth, Mgh, K:) pl. رِمَاكٌ, (S, Mgh, Msb,) accord. to rule, (Mgh,) and, رَمَكَاتٌ, (S,) and أَرْمَاكٌ, (Fr, S, Mgh,) formed on the supposition of the elision of the ة, (Mgh,) or this is a pl. pl., and the pl. [or rather coll. gen. n.] is ↓ رَمَكٌ. (K.) b2: Also (assumed tropical:) A weak man. (K.) رَامَكٌ: see the next paragraph, in two places.

رَامِكٌ Remaining, staying, dwelling, or abiding, in a place, (Msb, K,) not quitting: or especially, when fatigued, or wearied, or distressed. (K.) A2: See also 1, last sentence.

A3: Also, and ↓ رَامَكٌ, (S, Msb, K,) the former of which is the more usual, or more approved, (TA,) A certain thing, black, (S, Msb, K,) like pitch, (Msb,) that is mixed with musk, (S, Msb, K,) and is then called (يُجْعَلُ) musk. (Msb.) [Freytag, as on the authority of the K, in which nothing more is said respecting it than what I have given above, describes it thus: “ Res ex aliis rebus composita, nempe atramento sutorio, mali Punici cortice, gummi Arabico aliisque rebus, quibus admisceri solet muscus. ”] A poet says, (S,) namely, Khalaf Ibn-Khaleef El-Akta', (O, TA,) إِنَّ لَكَ الفَضْلَ عَلَى صُحْبَتِى

وَالمِسْكُ قَدْ يَسْتَصْحِبُ الرَّامَكَا [Verily thou hast such excellence as renders thee above my companionship; but musk sometimes unites with رامك]. (S, O.) b2: [↓ رَامَكٌ, from the Pers\. رَامَكْ, is also the name of A certain astringent medicine, used as a remedy for dysentery &c. In the printed edition of the “ Kánoon ” of Ibn-Seenà (Avicenna), book ii. p. 253, it is erroneously written رمك.]

أَرْمَكُ Of the colour termed رُمْكَةٌ: (S, Msb, K:) applied to a camel: fem. رَمْكَآءُ. (S, Msb.) The رمكآء is said by Honeyf-el-Hanátim, who was one of the most skilled of the Arabs respecting camels, to be the most beautiful of she-camels. (TA.) The fem. is also applied, tropically, to a woman. (Th, TA.) b2: A poet says, [applying it to dust,] وَالخَيْلُ تَجْتَابُ الغُبَارَ الأَرْمَكَا [And the horses, or horsemen, cleave the dark brown, or ash-coloured, &c., dust]. (TA.) b3: And it is said in a trad., [but to what it relates I know not,] The name of the higher, or highest, land is الرَّمْكَآءُ; said by IAth to be fem. of الأَرْمَكُ. (TA.)

دح

ى1 دَحَى, first Pers\. دَحَيْتُ, aor. ـْ inf. n. دَحْىٌ: see 1 in art. دحو. b2: دَحَيْتُ الإِبِلَ, (K,) inf. n. as above, (TA,) I drove the camels; (K;) as also ذَحَيْتُهَا. (TA.) 4 أَدْحَىَmentioned by Freytag as on the authority of the K is a mistake for 5.]5 تَدَحَّىَ(mentioned in this art. in the K and TA): see art. دحو.7 إِنْدَحَىَ(mentioned in this art. by MF): see art. دحو.

دَحَيْتُهُ A single act of دَحْىٌ, i. e. spreading, &c. (Msb.) A2: A she-ape, or she-monkey. (K.) دِحْيَةٌ A mode, or manner, of دَحْىٌ, i. e. spreading, &c. (Msb.) A2: A headman, or chief, (R, K, TA,) in an absolute sense, in the dial. of ElYemen, (R, TA,) and particularly, of an army, or a military force. (K, TA.) AA says that it originally signifies “ a lord,” or “ chief,” in Pers\.; but seems to be from دَحَاهُ, aor. ـْ meaning “ he spread it, and made it plain or even; ” because it is for the headman or chief to do this; the و being changed into ى as it is in صِبْيَةٌ and فِتْيَةٌ; and if so, it belongs to art. دحو. (TA.) [Accord. to Golius, the pl. is دِحَآءٌ; but I think that it is more probably دِحًى.] It is said in a trad. that what is called البَيْتُ المَعْمُورُ [q. v. in art. عمر] is entered every day by seventy thousand companies of angels, every one of these companies having with it a دِحْيَة and consisting of seventy thousand angels. (TA.) أُدْحِىٌّ and إِدْحِىٌّ: see art. دحو.

أُدْحِيَّةٌ: see أُدْحِىٌّ, in art. دحو, in two places.

مِدْحَاةٌ (mentioned in this art. in the K): see art. دحو.

المَدْحِيَّاتٌ: see دَاحٍ, in art. دحو.

عذو

1 عَذَا البَلَدُ, aor. ـْ The country, or town, was good, or pleasant, in respect of its air. (IAar, K, TA.) b2: And you say, عَذُوَتِ الأَرْضُ (Az, K, TA) and عَذِيَت (K) أَحْسَنَ العَذَاةِ or العَذَآءَةِ. (So accord. to different copies of the K [in which what immediately precedes app. indicates that the meaning is, The land was such as is termed عَذَاة, in the best degree; so that العَذَاة or العَذَآءَة, the former of which is the reading in the T, is the inf. n.: but accord. to the TK, عَذُوَتِ الأَرْضُ, having for its inf. n. عَذَاوَةٌ, and عَذِيَت, having for its inf. n. عَذًى, mean, without any addition, كَانَتْ أَحْسَنَ العَذَاةِ i. e. the land was the best of what is termed عَذَاة].) 10 اِسْتَعْذَيْتُ المَكَانَ [I found that] the place was suitable to me (K, TA) in its air, (TA,) and I deemed it good, or pleasant. (K, TA. [Mentioned in art. عذى; but more properly belonging to the present art.; though both of these arts. are intimately connected, each with the other.]) عَذًى [or عَذًا]: see the next paragraph.

عَذَاةٌ and ↓ عَذِيَةٌ, (S, K, TA,) the latter written in [some copies of] the K, erroneously, عَذِيَّة, (TA,) Land good (S, K) in its soil, (S,) remote from water and from tainted air: (K:) or land good in its soil, and fertile: or remote from men: or remote from water and from tainted air and from pestilence: or remote from the [sunken waters, or the watery beds of sand or earth, called] أَحْسَآء, and from the waters that ooze from the ground: or not having in it [plants of the kind called] حَمْض, nor near to a region thereof: (TA: [see also عِذْىٌ, in art. عذى:]) pl. of the former عَذَوَاتٌ (S, K) and [coll. gen. n. of the same, app. when used as a subst., which may generally be the case,] ↓ عَذًى [or عَذًا]. (TA.) [See also عِذْىٌ, again, in art. عذى.]

b2: And عَذَاةٌ signifies also A خَامَة [or portion that grows forth upon a single stalk, or fresh or juicy bunch or plant, &c., (see art. خيم,)] of seedproduce. (TA in art. عذى.) عَذِيَةٌ: see the next preceding paragraph.

عَذَوَانٌ Brisk, lively, or sprightly; light, or active; not having great forbearance nor أَصَالَة [app. as meaning firmness, or soundness, of judgment]: fem. with ة: or, as some say, it is with غ. (TA.) عَذَوِيَّةٌ: see عَاذِيَةٌ, below.

عَذَآءٌ the subst. from عَذَاةٌ [app. signifying The quality, or condition, of land that is termed عَذَاة]. (TA in art. عذى.) عَاذِيَةٌ and ↓ عَذَوِيَّةٌ, and عَوَاذٍ [the pl. of the first], applied to camels, Being in a place of pasture that has not in it [plants of the kind called]

حَمْض. (K and TA in art. عذى.) [See also عَادِيَةٌ, voce عُدْوِىٌّ, in art. عدو.]

صن

1 صَنَّ, [aor., accord. to rule, صَنِّ,] said of flesh-meat, i. q. صَلَّ [i. e. It was, or became, stinking]: either a dial. var. or formed by substitution. (M, TA. [See also the next paragraph.]) 4 اصنّ He, or it, (a man, S, or a thing, Msb,) had a foul, or fetid, odour, such as is termed صُنَان: (S, Msb, K:) so too said of a he-goat, when excited by lust. (TA.) And said of flesh-meat, [like صَنَّ,] It stank. (TA.) And اصنّت البَقْلَةُ The herb, or leguminous plant, when held in the hand, stank. (TA.) And اصنّ said of water, It became altered [for the worse]. (K.) A2: Also He elevated his nose, (S, K,) or his head, (ISk, TA,) from pride. (ISk, S, K.) And hence, (S,) اصنّت said of a she-camel, She, having conceived, behaved disdainfully to the stallion. (S, K.) b2: And He was, or became, angry. (K.) A3: اصنّت said of a she-camel, (ISh, M,) or of a mare, (A 'Obeyd, K,) when near to bringing forth, (A 'Obeyd,) Her young one struggled, or was in a state of commotion, (A 'Obeyd, M,) in the part bordering upon her tail [so I render فِى صَلَاهَا], (A 'Obeyd,) or its hind leg fell [or happened to come] into that part; (M;) or her young one stuck fast in her belly, and it pushed with its head, (ISh, K,) or with its shank and its nose, (ISh,) in the region of her anus. (ISh, K.) The epithet applied to her in this case is ↓ مُصِنٌّ: (ISh:) and the pl. is مُصِنَّاتٌ and مَصَانُّ. (Az, TA.) A4: اصنّت said of a woman, She became old, but having in her some remains [of vigour]: and such is termed ↓ مُصِنٌّ and مُصِنَّةٌ. (M.) A5: اصنّ also signifies He spoke in a low, faint, gentle, or soft, manner. (TA.) A6: And اصنّ عَلَى الأَمْرِ He persevered, or persisted, in the affair. (K.) صَنٌّ, (S, M, TA,) with fet-h, (S, TA,) accord. to the K, صِنٌّ, which is wrong, (TA,) [A kind of basket;] a thing like a covered سَلَّة, in which bread is put, (S, K, TA,) and [other] food: (TA:) a large زَبِيل, like the سَلَّة. (M.) صِنٌّ The urine of the وَبْر [or hyrax Syriacus], (S, M, TA,) in the copies of the K erroneously said to be of camels: (TA:) it is inspissated for medicines; (M, TA;) and is very fetid. (TA.) صِنُّ الوَبْرِ is also a term applied to Small, round, flattened cakes, (أَقْرَاص,) which are brought from El-Yemen to El-Hijáz, found there in caves; having the property of dissolving tumours, applied as a plaster with honey: mentioned by the hakeem Dáwood. (TA.) A2: Also, (M, TA,) thus, without the art., but written by Az and J with it, i. e. الصِّنُّ, as in the K, (TA,) One of the days called أَيَّامُ العَجُوزِ; (S, M, K;) said to be the first of those days. (M. [See art. عجز.]) صُنَّةٌ i. q. صُبَّةٌ [q. v.] as signifying A سُفْرَة, or a thing like the سُفْرَة. (M in art. صب.) صِنَّةٌ: see the next paragraph.

صُنَانٌ A stink, or stench; (M, Msb;) whether of the armpit or otherwise: (Msb:) or, (S, K,) as also ↓ صِنَّةٌ, (K,) the stink, or stench, of the armpit, (S, K,) and of the creases of the body when they are in a corrupt state: and the former is likewise applied to the odour of the he-goat when excited by lust: (TA:) and it signifies also, (TA,) or as some say, (M,) a sweet odour. (M, TA.) صَنَّانٌ A courageous man. (K.) أَصَنُّ A man feigning himself unmindful, inadvertent, or heedless. (K.) مُصِنٌّ A man having a foul, or fetid, odour, such as is termed صُنَان; fem. with ة: and likewise applied to a he-goat when excited by lust. (TA.) A2: And Elevating the nose, (S, M, TA,) or the head, (AA, TA,) from pride, (AA, S, M, TA,) or from anger. (M.) So in a verse cited in art. خفض. (S.) b2: And مُصِنٌّ غَضَبًا Full of anger. (As, S.) A3: See also 4, latter part, in two places.

A4: Also Silent. (TA.) A5: And المُصِنُّ signifies The serpent that, when it bites, kills on the spot: one says, رَمَاهُ اللّٰهُ بِالمُصِنِّ المُسْكِتِ [May God smite him with the silencing serpent that kills on the spot whomsoever it bites]. (IKh, TA.)

ولي

وَلِيَ
a. [ يَلِي] (n. ac.
وَلْي)
see supra
(a)b.(n. ac. وَلَاْيَة
وِلَاْيَة) [acc.
or
'Ala], Was set over; ruled, governed, swayed.
c.(n. ac. وَلَآء [] وَلَاْيَة), Was the friend of; befriended, helped; leagued with.
d. [acc.
or
'Ala], Defended, protected, championed.
e. [pass.
وُلِيَ ], Was watered by early rain
(land).
وَلَّيَa. Made ruler &c. over, set over; intrusted, charged
with; nominated, appointed to.
b. [acc.
or
'An], Turned from; turned ( the back ); fled
from.
c. Placed behind ( his back ).
d. Dried up (dates).
وَاْلَيَ
a. [acc.]
see (وَلِيَ) (c), (d).
c. [acc.
or
Bain], Continued, pursued, proceeded with; did
simultaneously; combined.
d. Separated (sheep).
أَوْلَيَa. see II (a)b. [acc. & 'Ala], Made guardian of (orphan).
c. Conferred, bestowed upon ( a favour ).
d. Brought, drew near; made to approach.
e. Tied (water-skin).
تَوَلَّيَa. Was charged, intrusted with; was invested with; ruled
governed, administered; managed.
b. [acc. & Bi], Subdued by.
c. ['An], Turned, fled from; discontinued.
d. ['Ala], Assumed authority over.
e. Made a friend of.

تَوَاْلَيَa. Followed, succeeded each other; was continuous.
b. see II (d)
إِسْتَوْلَيَ
a. ['Ala], Mastered; dominated; gained possession of;
domineered over.
b. ['Ala], Hit ( the mark ).
وَلْيa. Nearness, proximity; contiguity; adjacency.
b. Near, adjacent; contiguous.
c. Neighbour.
d. Early rain.

وَلَوِيّ []
a. Showery.

أَوْلَى [] (pl.
أَوْلُوْنأَوَالٍ [] )
a. [Bi], Worthier of; fitter for; nearer to.
أَوْلَوِيّ []
a. see 14
مَوْلًى [] (pl.
مَوَالِي [] )
a. Lord, master.
b. Protector, defender; champion; patron.
c. Friend, companion.
d. Ally, partisan, adherent.
e. Relative, kinsman: son-in-law; uncle &c.
f. Freedman.
g. Neighbour.
h. Servant; slave; dependant.

وَالٍ (pl.
وُلَاة [] )
a. Governor; prefect; ruler; regent.

وَلَآء []
a. Relationship, kinship; consanguinity;
propinquity.
b. Relatives, kindred.
c. Government, rule, prefecture, prefectship.
d. Right of succession to the inheritance of a
freedman.
e. Help; friendship.
f. see 1 (a)
وَلَآءَة []
a. see 22t (a)
وَلَايَة []
a. Province, government, jurisdiction; country;
district.
b. see 22 (a) (d), (e).
وِلَآء []
a. see 1 (a)b. Continuity; consecutiveness.

وِلَايَة []
a. Government, administration; governorship; authority
supremacy, sway; sovereignty.
c. see 22 (a) (c), (e) &
وَلَاْيَة
(a).
وَلِيّ [] (pl.
أَوْلِيَآء [] )
a. Beloved; friend; favourite.
b. Benefactor; patron.
c. see 17 (a) (b), (c), (d).
g. Client; protégé.
h. see 1 (b)i. ( pl.

أَوْلِيَة [] )
a. see 1 (c)j. [ coll. ], Saint.
وَلِيَّة []
a. fem. of
وَلِيّb. ( pl.
reg.
& وَلَايَا )
Saddle-cloth, cushion.
c. Portion of food set apart for a guest.
d. see 22t (a)
مَوْلِيّ [ N. P.
a. I], مَوْلِيَّة Minor
ward.
تَوْلِيَة [ N.
Ac.
a. II], Investiture, nomination, appointment.
b. Cession, transfer of a purchase.
مُوَالٍ [ N. Ag.
a. III ], (pl.
مُوَالُوْن), Helper, aider.
b. see 17 (b)
مُتَوَلٍّ [ N.
Ag.
a. V], Governor, ruler.

تَوَلٍّ [ N. Ac.
a. V], Authority, jurisdiction.
b. Nearness.

مُتَوَالٍ [ N.
Ag.
a. VI], Successive, consecutive, continuous.
b. (pl.
مَتَاوِلَة), Shiite.
تَوَالٍ [ N. Ac.
a. VI]
see 23 (b)
وُلْيَا (pl.
وُلًى [ ]a. وُلْيَيَات ), fem. of
أَوْلَيُ
(a).
مَوْلَاة
a. Lady, mistress.

مَوْلَوِيّ
a. Supreme; sovereign.

مَوْلَوِيَّة
a. Supremacy, lordship, suzerainty; seigniory.

وَليّ اللّٰه
a. The friend of God.

وَلِيّ العَهْد
a. The heir apparent.

وَلِيّ النِّعَم
a. Recipient of favours.

دَار وَلِيَّة
a. Next door.

وِلَآءً
a. علَى وِلَآءٍ Consecutively, one
after another.
أَوْلَى لَهُ
a. Woe betide him !

هُمْ وَلَآء
a. They are related.

هُمْ عَلَىَّ وَلَايَة
وَاحِدَة
a. They are in league against me.

مَا أَوْلَاهُ مَعْرُوْفًا
a. How benevolent he is !

(و ل ي) : (الْمَوْلَى) عَلَى وُجُوهٍ ابْنُ الْعَمِّ وَالْعَصَبَةُ كُلُّهَا وَمِنْهُ {وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي} [مريم: 5] (وَالرَّبُّ وَالْمَالِكُ) فِي قَوْله تَعَالَى {ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ} [الأنعام: 62] وَفِي مَعْنَاهُ الْوَلِيُّ وَمِنْهُ «أَيُّمَا امْرَأَةٍ نَكَحَتْ بِغَيْرِ إذْنِ وَلِيِّهَا» وَيُرْوَى مَوْلَاهَا (وَالنَّاصِرُ) فِي قَوْله تَعَالَى {ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لا مَوْلَى لَهُمْ} [محمد: 11] (وَالْحَلِيفُ) وَهُوَ الَّذِي يُقَالُ لَهُ مَوْلَى الْمُوَالَاةِ قَالَ
مَوَالِيَ حِلْفٍ لَا مَوَالِي قَرَابَةٍ
(وَالْمُعْتِقُ) وَهُوَ مَوْلَى النِّعْمَةِ (وَالْمُعْتَقُ) فِي قَوْلِهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ» يَعْنِي مَوَالِيَ بَنِي هَاشِمٍ فِي حُرْمَةِ الصَّدَقَةِ عَلَيْهِمْ وَهُوَ مَفْعَلٌ مِنْ الْوَلْيِ بِمَعْنَى الْقُرْبِ وَعَنْ عَلِيِّ بْنِ عِيسَى (الْوَلِيُّ) حُصُولُ الثَّانِي بَعْدَ الْأَوَّلِ مِنْ غَيْرِ فَصْلٍ فَالْأَوَّلُ يَلِيهِ الثَّانِي وَالثَّانِي يَلِيهِ الثَّالِثُ وَيُقَالُ وَلِيَ الشَّيْءُ الشَّيْءَ يَلِيهِ وَلْيًا وَمِنْهُ «لِيَلِنِي أُولُو الْأَحْلَامِ» وَيُقَالُ (وَلِيَ) الْأَمْرَ (وَتَوَلَّاهُ) إذَا فَعَلَهُ بِنَفْسِهِ وَمِنْهُ قَوْلُهُ فِي بَابِ الشَّهِيدِ لُوا أَخَاكُمْ أَيْ تَوَلَّوْا أَمْرَهُ مَنْ التَّجْهِيزِ (وَوَلِيُّ الْيَتِيمِ) أَوْ الْقَتِيلِ وَوَالِي الْبَلَدِ أَيْ مَالِكُ أَمْرِهِمَا وَمَصْدَرُهُمَا الْوِلَايَةُ بِالْكَسْرِ (وَالْوَلَايَةُ) بِالْفَتْحِ النُّصْرَةُ وَالْمَحَبَّةُ وَكَذَا الْوَلَاءُ إلَّا أَنَّهُ اخْتَصَّ فِي الشَّرْعِ بِوَلَاءِ الْعِتْقِ وَوَلَاءِ الْمُوَالَاةِ وَأَمَّا قَوْلُهُمْ هُمْ (وَلَاءٌ) أَيْ مُوَالُونَ فَعَلَى حَذْفِ الْمُضَافِ أَوْ وَصْفٍ بِالْمَصْدَرِ (وَالتَّوْلِيَةُ) أَنْ تَجْعَلَهُ وَالِيًا وَمِنْهَا بَيْعُ التَّوْلِيَةِ (وَالْمُوَالَاةُ الْمُحَامَاةُ) وَالْمُحَابَّةُ وَالْمُتَابَعَةُ أَيْضًا (وَالْوِلَاءُ) بِالْكَسْرِ فِي مَعْنَاهَا يُقَالُ وَالَى الْكُتُبَ فَتَوَالَتْ أَيْ تَتَابَعَتْ وَتَمَامُ تَقْرِيرِ الْكَلِمَةِ اشْتِقَاقًا وَتَصْرِيفًا فِي مَكْتُوبِنَا الْمَوْسُومِ بِرِسَالَةِ الْمَوْلَى وَاَلَّذِي هُوَ الْأَهَمُّ فِيمَا نَحْنُ فِيهِ أَنَّ الْمَوَالِيَ بِمَعْنَى الْعُتَقَاءِ لَمَّا كَانَتْ غَيْرَ عَرَبٍ فِي الْأَكْثَرِ غَلَبَتْ عَلَى الْعَجَمِ حَتَّى قَالُوا الْمَوَالِي أَكْفَاءٌ بَعْضُهَا لِبَعْضٍ وَالْعَرَبُ أَكْفَاءٌ بَعْضُهَا لِبَعْضٍ وَقَالَ عَبْدُ الْمَلِكِ فِي الْحَسَنِ الْبَصْرِيِّ أَمَوْلًى هُوَ أَمْ عَرَبِيٌّ فَاسْتَعْمَلُوهَا اسْتِعْمَالَ الِاسْمَيْنِ الْمُتَقَابِلَيْنِ (رِبَاطُ وَلِيَانَ) فِي ظَاهِرِ بُخَارَى وَأَصْلُ الْيَاءِ فِيهَا مُشَدَّدَةٌ.

ولي
الوَلَاءُ والتَّوَالِي: أن يَحْصُلَ شيئان فصاعدا حصولا ليس بينهما ما ليس منهما، ويستعار ذلك للقرب من حيث المكان، ومن حيث النّسبة، ومن حيث الدّين، ومن حيث الصّداقة والنّصرة والاعتقاد، والوِلَايَةُ النُّصْرةُ ، والوَلَايَةُ: تَوَلِّي الأمرِ، وقيل: الوِلَايَةُ والوَلَايَةُ نحو: الدِّلَالة والدَّلَالة، وحقيقته: تَوَلِّي الأمرِ. والوَلِيُّ والمَوْلَى يستعملان في ذلك كلُّ واحدٍ منهما يقال في معنى الفاعل. أي: المُوَالِي، وفي معنى المفعول. أي: المُوَالَى، يقال للمؤمن: هو وَلِيُّ اللهِ عزّ وجلّ ولم يرد مَوْلَاهُ، وقد يقال: اللهُ تعالى وَلِيُّ المؤمنين ومَوْلَاهُمْ، فمِنَ الأوَّل قال الله تعالى: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا [البقرة/ 257] ، إِنَّ وَلِيِّيَ اللَّهُ
[الأعراف/ 196] ، وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ [آل عمران/ 68] ، ذلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا
[محمد/ 11] ، نِعْمَ الْمَوْلى وَنِعْمَ النَّصِيرُ
[الأنفال/ 40] ، وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلى
[الحج/ 78] ، قال عزّ وجلّ: قُلْ يا أَيُّهَا الَّذِينَ هادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِياءُ لِلَّهِ مِنْ دُونِ النَّاسِ
[الجمعة/ 6] ، وَإِنْ تَظاهَرا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ
[التحريم/ 4] ، ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِ
[الأنعام/ 62] والوالِي الذي في قوله: وَما لَهُمْ مِنْ دُونِهِ مِنْ والٍ
[الرعد/ 11] بمعنى الوَلِيِّ، ونفى الله تعالى الوَلَايَةَ بين المؤمنين والكافرين في غير آية، فقال: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا الْيَهُودَ إلى قوله: وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ
[المائدة/ 51] ، لا تَتَّخِذُوا آباءَكُمْ وَإِخْوانَكُمْ أَوْلِياءَ
[التوبة/ 23] ، وَلا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ
[الأعراف/ 3] ، ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ
[الأنفال/ 72] ، يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِياءَ [الممتحنة/ 1] ، تَرى كَثِيراً مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا
إلى قوله: وَلَوْ كانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَما أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِياءَ [المائدة/ 80- 81] وجعل بين الكافرين والشّياطين مُوَالاةً في الدّنيا، ونفى بينهم المُوَالاةَ في الآخرة، قال الله تعالى في المُوَالاةُ بينهم في الدّنيا: الْمُنافِقُونَ وَالْمُنافِقاتُ بَعْضُهُمْ مِنْ بَعْضٍ [التوبة/ 67] وقال: إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ
[الأعراف/ 30] ، إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ [الأعراف/ 27] ، فَقاتِلُوا أَوْلِياءَ الشَّيْطانِ [النساء/ 76] فكما جعل بينهم وبين الشّيطان مُوَالاةً جعل للشّيطان في الدّنيا عليهم سلطانا فقال: إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ
[النحل/ 100] ونفى المُوَالاةَ بينهم في الآخرة، فقال في مُوَالاةِ الكفارِ بعضهم بعضا: يَوْمَ لا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئاً
[الدخان/ 41] ، ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ [العنكبوت/ 25] ، قالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنا هؤُلاءِ الَّذِينَ أَغْوَيْنا الآية [القصص/ 63] ، وقولهم تَوَلَّى إذا عدّي بنفسه اقتضى معنى الوَلَايَةِ، وحصوله في أقرب المواضع منه يقال: وَلَّيْتُ سمعي كذا، ووَلَّيْتُ عيني كذا، ووَلَّيْتُ وجهي كذا: أقبلت به عليه، قال الله عزّ وجلّ: فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها
[البقرة/ 144] ، فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَحَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ
[البقرة/ 144] وإذا عدّي ب (عن) لفظا أو تقديرا اقتضى معنى الإعراض وترك قربه. فمن الأوّل قوله: وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ
[المائدة/ 51] ، وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ
[المائدة/ 56] . ومن الثاني قوله: فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ
[آل عمران/ 63] ، إِلَّا مَنْ تَوَلَّى وَكَفَرَ
[الغاشية/ 23] ، فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا
[آل عمران/ 64] ، وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ
[محمد/ 38] ، فَإِنْ تَوَلَّيْتُمْ فَإِنَّما عَلى رَسُولِنَا الْبَلاغُ الْمُبِينُ
[التغابن/ 12] ، وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلاكُمْ
[الأنفال/ 40] ، فَمَنْ تَوَلَّى بَعْدَ ذلِكَ فَأُولئِكَ هُمُ الْفاسِقُونَ
[آل عمران/ 82] والتَّوَلِّي قد يكون بالجسم، وقد يكون بترك الإصغاء والائتمار، قال الله عزّ وجلّ: وَلا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ
[الأنفال/ 20] أي:
لا تفعلوا ما فعل الموصوفون بقوله: وَاسْتَغْشَوْا ثِيابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْباراً [نوح/ 7] ولا ترتسموا قولَ من ذُكِرَ عنهم: وَقالَ الَّذِينَ كَفَرُوا لا تَسْمَعُوا لِهذَا الْقُرْآنِ وَالْغَوْا فِيهِ [فصلت/ 26] ويقال: وَلَّاهُ دُبُرَهُ: إذا انهزم.
وقال تعالى: وَإِنْ يُقاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبارَ
[آل عمران/ 111] ، وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ
[الأنفال/ 16] ، وقوله: فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا
[مريم/ 5] أي: ابنا يكون من أَوْلِيَائِكَ، وقوله: خِفْتُ الْمَوالِيَ مِنْ وَرائِي
[مريم/ 5] قيل: ابن العمّ، وقيل مَوَالِيهَ. وقوله: وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِ
[الإسراء/ 111] ، فيه نفي الوَلِيِّ بقوله عزّ وجلّ: مِنَ الذُّلِّ إذ كان صالحو عباده هم أَوْلِيَاءُ اللهِ كما تقدم لكن مُوَالاتُهُمْ ليستولي هو تعالى بهم، وقوله: وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا
[الكهف/ 17] ، والوَلِيُّ:
المطرُ الذي يَلِي الوَسْمِيَّ، والمَوْلَى يقال للمعتِقِ، والمعتَقِ، والحليفِ، وابنِ العمِّ، والجارِ، وكلِّ من وَلِيَ أمرَ الآخرِ فهو وَلِيُّهُ، ويقال: فلان أَوْلَى بكذا. أي أحرى، قال تعالى:
النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ
[الأحزاب/ 6] ، إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ [آل عمران/ 68] ، فَاللَّهُ أَوْلى بِهِما [النساء/ 135] ، وَأُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ [الأنفال/ 75] وقيل:
أَوْلى لَكَ فَأَوْلى
[القيامة/ 34] من هذا، معناه: العقاب أَوْلَى لك وبك، وقيل: هذا فعل المتعدّي بمعنى القرب، وقيل: معناه انزجر.
ويقال: وَلِيَ الشيءُ الشيءَ، وأَوْلَيْتُ الشيءَ شيئا آخرَ أي: جعلته يَلِيهِ، والوَلَاءُ في العتق: هو ما يورث به، و «نهي عن بيع الوَلَاءِ وعن هبته» »
، والمُوَالاةُ بين الشيئين: المتابعة.