ا

The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. ابجد]: called أَلِفٌ.

[This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in آلم, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is أَلِفَاتٌ;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as الِّسَانٌ is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written ا, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written ى,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written آءٌ; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word حَرْف,] it is [properly] fem. (S.) Its dim. is أُيَيَّةٌ, meaning an اء written small, or obscure, (S, IB,) according to those who make it fem. and who say, زَيَّيَتُ زَايًا and ذَيَّلْتُ ذَالًا; but أُوَيَّةٌ according to those who say, زَوَّيْتُ زَايًا. (IB.) A2: أَلِفٌ [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, اليَوْمَ تَنْسَاهُ [“to-day thou wilt forget it”]. (S.) There are two species of الف; namely, لَيِّنَةٌ [or soft], and مُتَحَرِّكَةٌ [or movent]; the former of which is [properly] called أَلِفٌ; and the latter, هَمْزَةٌ; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered ع whence the form of the character (ء) whereby it is represented]: but this latter is sometimes tropically called الف; and both [as shown above] are of the letters of augmentation. (S in art. او, and TA.) There are also two other species of الف; namely, أَلِفُ وَصْلٍ [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and أَلِفُ قَطْعٍ [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in ابْنٌ, originally بَنَىٌ or بَنَوٌ;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in أَخَذَ and أَمَرَ: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary أَلِفَات are three; the rest being subordinate to these: namely, أَلِفٌ أَصْلِيَّةٌ [radical alif], (T, K, TA,) as in إِلْفٌ and أَكَلَ (T) and أَخَذَ; (K;) and أَلِفٌ قَطْعِيَةٌ [disjunctive alif], as in أَحْمَدُ (T, K) and أَحْمَرُ (T) and أَحْسَنَ; (T, K;) and أَلِفٌ وَصْلِيَّةٌ [conjunctive or connexive alif], (T, K,) as in اسْتَخْرَاجٌ (T) and اسْتَخْرَجَ. (T, K.) b2: The أَلِف which is one of the letters of prolongation and of softness is called الأَلِفُ الهَادِئَةُ [the quiescent alif, and الأَلِفُ السَّاكِنَةُ, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from و or ى, they restore it to its original, as in عَصَوَانِ and رَحَيَانِ; and if it is not converted from و or ى, they substitute for it hemzeh, as in رَسَائِلُ, in which the hemzeh is a substitute for the ا in [the sing.] رَسَالَةٌ. (IB.) IJ holds that the name of this letter is لَا, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as بَا and تا and ثَا &c.,] and that it is the letter which is mentioned [next] before ى in reckoning the letters; the ل being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, ص and ج; and he adds that the teachers [in schools] err in pronouncing its name لَامَ الِفْ. (Mughnee.) b3: The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) b4: الأَلِفُ المَجْهُولَةُ [The unknown alif] is such as that in فَاعِلٌ [or فَاعَلَ] and فَاعُولٌ; i. e., every ا, (T, K,) of those having no original [from which they are converted, not being originally أ nor و nor ى, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes و, as in the case of خَاتَمٌ and خَوَاتِمُ, becoming و in this case because it is movent, and followed by a quiescent ا, which ا is the ا of the pl., and is also مجهولة. (T.) b5: أَلِفَاتُ المَدَّاتِ [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in كَلْكَالٌ, for كَلْكَلٌ, and خَاتَامٌ, for خَاتَمٌ, and دَانَاقٌ, for دَانَقٌ. (T, K.) In like manner, و is inserted after a dammeh, as in أَنْظُورُ; and ى after a kesreh, as in شِيمَالٌ. (TA.) An alif of this species is also called أَلِفُ الإِشْبَاعِ [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in مَنَا used in imitation [of a noun in the accus. case; as when one says, رَأَيْتُ رَجُلًا (pronounced رَجُلَا) “I saw a man,” and the person to whom these words are addressed says, مَنَا Whom?]. (Mughnee.) b6: أَلِفُ الصِّلَةِ [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun هَا: in the former case as in بَانَتْ سُعَادُ وَأَمْسَى حَبْلُهَا انْقَطَعَا in which ا is made an annex to the fet-hah of the ع [of the rhyme]; and in the saying in the Kur [xxxiii. 10], وَتَظُنُّونَ بِاللّٰهِ الظُّنُونَا, in which the ا after the last ن is an annex to the fet-hah of that ن; and in other instances in the final words of verses of the Kur-án, as قَوَارِيرَ and سَلْسَبِيلَا [in lxxvi. 15 and 18]: in the other case as in ضَرَبْتُهَا and مَرَرْتُ بِهَا. (T.) The difference between it and أَلِفُ الوَصْلِ is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called أَلِفُ الإِطْلَاقِ [The alif of unbinding, because the vowel ending a rhyme prevents its being مُقَيّد, i. e. “bound” by the preceding consonant]: (Mughnee;) and أَلِفُ الفَاصِلَةِ [the alif of the final word of a verse of poetry or of a verse of the Kur-án or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] b7: الأَلِفُ الفَاصِلَةِ [The separating alif] is the ا which is written after the و of the pl. to make a separation between that و and what follows it, as in شَكَرُوا (T, K) and كَفَرُوا, and in the like of يَغْزُوا and يَدْعُوا [and يَرْضَوْا]; but when a pronoun is affixed to the verb, this ا, being needless, does not remain: (T:) also the ا which makes a separation between the ن which is a sign of the fem. gender and the heavy [or doubled] ن [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of ن is disliked, (T,) as in [يَفْعَلْنَانِّ and تَفْعَلْنَانِّ and] اِفْعَلْنَانِّ (T, K) and لَا تَفْعَلْنَانِّ. (T.) b8: أَلِفُ النُّونِ الخَفِيفَةِ [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], لَنَسْفَعًا بِالنَّاصِيَةِ [explained in art. سفع], (T, K,) and the phrase [in xii. 32], وَلَيَكُونًا مِنَ الصَّاغِرِينَ [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with ا [only, without tenween, so that one says لَنَسْفَعَا and لَيَكُونَا, and this seems to be indicated in Expositions of the Kur-án as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kur-án and of the K with tenween, and for this reason only I have written them therewith in the first places above], this ا being a substitute for the light ن, which is originally the heavy ن: and among examples of the same is the saying of El-Aashà, وَلَاتَحْمِدَ المُثْرِينَ وَاللّٰهَ فَاحْمَدَا [And praise not thou the opulent, but God do thou praise], the poet meaning فَاحْمَدَنْ, but pausing with an ا: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys, قَفَا نَبْكِ مِنْ ذِكَري حَبِيبٍ وَمَنْزِلِ [what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means قِفَنْ, but substitutes ا for the light ن; (TA;) or, accord. to some, قفا is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) b9: أَلِفُ العِوَضِ [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in رَأَيْتُ زَيْدَا (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find زَيْدًا,]) and فَعَلْتُ خَيْرَا and the like. (T.) b10: أَلِفُ التَّعَايِى [The alif of inability to express what one desires to say], (T,) or أَلِفَ التَغَابِى

[the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says إِنَّ عُمَرَ, and then, being unable to finish his saying, pauses, saying إِنَّ عُمَرَا, [in the CK عُمَرَآ,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying مُنْطَلِقٌ, meaning to say, if he were not unable to express it, إِنَّ عُمَرَ مُنْطِلَقٌ [Verily 'Omar is going away]. (T.) The ا in a case of this kind is [also] said to be لِلتَّذَكُّرِ [ for the purpose of endeavouring to remember]; and in like manner, و, when one desires to say, يَقُومُ زَيْدٌ, and, forgetting زيد, prolongs the sound in endeavouring to remember, and says يَقُومُو. (Mughnee in the sections on ا and و.) It is also added to a curtailed proper name of a person called to, or hailed, as in يَا عُمَا for يَا عُمَرُ [which is an ex. contrary to rule, as عُمَرُ is masc. and consists of only three letters]. (T.) b11: أَلِفُ النُّدْبَةِ [The alif of lamentation], as in وَا زَيْدَاهْ [Alas, Zeyd!], (T, K,) i. e. the ا after the د; (T;) and one may say وَا زَيْدَا, without the ه of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) b12: أَلِفُ الاِسْتِنْكَارِ [The alif of disapproval], (T,) or الأَلِفُ لِلْإِنْكَارِ [which means the same], (Mughnee,) is similar to that next preceding, as in أَأَبُو عُمَرَاهّ [What! Aboo-'Omar?] in reply to one who says, “Aboo-'Omar came;” the ه being added in this case after the letter of prolongation like as it is in وَا فُلَانَاهْ said in lamentation. (T.) [The ex. given in the Mughnee is آ عَمْرَاهْ, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with آ; but this is a mistranscription of the interrogative أَ, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, أَلرَّجُلُوهْ [What! the man? for أَالرَّجُلُوهْ,] after one has said “The man stood;” and أَلرَّجُلَاهْ in the accus. case; and أَلرَّجُلِيهْ in the gen. case. (Mughnee in the section on و. [But in my copy of that work, in these instances, the incipient ا, which is an ا of interrogation, is written آ.]) b13: الأَلِفُ المُنْقَلِبَةُ عَنْ يَآءِ الإِضَافَةِ [The alif that is converted from the affixed pronoun ى], as in يَا غُلَامَا أَقْبِلْ [O my boy, advance thou,] for يَا غُلَامِى; (TA in art. حرز;) [and يَاعَجَبَا لِزَيْدٍ (I 'Ak p. 271) O my wonder at Zeyd! for يا عَجَبِى لزيد;] and in يَا أَبَتَا for يَا أَبَتِى, and يَا وَيْلَتَا for يَا وَيْلَتِى, and يَابِأَبَا and يَا بِأَبَاهْ for يَا بِأَبِى (T and TA in art. بأ.) [This is sometimes written ى, but preceded by a fet-hah.] b14: الأَلِفُ المُحَوَّلَةُ [The transmuted alif, in some copies of the K أَلِفُ المُحَوَّلَةِ, which, as MF observes, is put for the former,] is every ا that is originally و or ى (T, K) movent, (T,) as in قَالَ [originally قَوَلَ], and بَاعَ [originally بَيَعَ], (T, K,) and غَزَا [originally غَزَوَ], and قَضَى [originally قَضَى], and the like of these. (T.) b15: أَلِفُ التَثْنِيَةِ [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in يَجْلِسَانِ and يَذْهَبَانِ, (T, K,) and in nouns, (T,) as in الزَّيْدَانِ (T, K) and العَمْرَانِ; (T;) [i. e.] the ا which in verbs is a dual pronoun, as in فَعَلَا and يَفُعَلَانِ, and in nouns a sign of the dual and an indication of the nom. case, as in رَجُلَانِ. (S.) b16: It is also indicative of the accus. case, as in رَأَيْتُ فَاهُ [I saw his mouth]. (S.) b17: أَلِفُ الجَمْعِ [The alif of the plural, or of pluralization], as in مَسَاجِدُ and جِبَالٌ (T, K) and فُرْسَانٌ and فَوَاعِلُ. (T.) b18: أَلِفُ التَّأْنِيثِ [The alif denoting the fem. gender], as in حُبْلَى (Mughnee, K) and سَكْرَى [in which it is termed مَقْصُورَة shortened], and the meddeh in حَمْرَآءُ (K) and بَيْضَآءُ and نُفَسَآءُ [in which it is termed مَمْدُودَة lengthened]. (TA.) b19: أَلِفُ الإِلْحَاقِ [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in أَرْطًا (Mughnee) [or أَرْطًى; and the meddeh in عِلْبَآءٌ &c.]. b20: أَلِفُ التَكْثِيرِ [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in قَبَعْثَرَى (Mughnee, TA) [correctly قَبَعْثَرًى], in which the ا [here written ى] is not to denote the fem. gender, (S and K in art. قبعثر,) because its fem. is قَبَعْثَرَاةٌ, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as اِقْعَنْسَسَ is to اِحْرَنْجَمَ. (TA in that art.) A3: أَلِفَاتُ الوَصْلِ [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in ابْنٌ (T, K) and ابْنُمٌ (K) and ابْنَةٌ and اثْنَانِ and اثْنَتَانِ and امْرُؤٌ and امْرَأَةٌ and اسْمٌ and اسْتٌ, (T, K,) which have a kesreh to the ا when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and ايْمُنٌ and ايْمُ [and variations thereof, which have either a fet-hah or a kesreh to the ا when they commence a sentence, or occur alone], (K,) and in the article الْ, the ا of which has a fet-hah when it commences a sentence. (T.) A4: أَلِفُ القَطْعِ [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in أَحْسَنُ, of which the dim. is أُحَيْسِنُ: (I Amb, T:) in pls. it occurs in أَلْوَانٌ and أَزْوَاجٌ (I Amb, T, K) and أَلْسِنَةٌ [&c.]: (I Amb, T:) [it also occurs in verbs of the measure أَفْعَلَ, as أَكْرَمَ; in which cases it is sometimes لِلسَّلْبِ, i. e. privative, (like the Greek alpha,) as in أَقْسَطَ “he did away with injustice,” which is termed قُسُوطٌ and قَسْطٌ, inf. ns. of قَسَطَ:] it is distinguished from the radical ا, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative أَ [to be mentioned below]; and sometimes radical, as in أَخَذَ and أَمَرَ; and is thus distinguished from the conjunctive ا, which is never other than augmentative. (S.) b2: أَلِفُ التَّفْضِيلِ وَ التَّقْصِيرِ [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in فُلَانٌ أَكْرَمُ مِنْكَ [Such a one is more generous, or noble, than thou], (T, K, *) and أَلْأَمُ مِنْكَ [more ungenerous, or ignoble, than thou], (T,) and أَجْهَلُ النَّاسِ [the most ignorant of men]. (T, K. *) b3: أَلِفُ العِبَارَةِ [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called العَامِلَةِ [the operative], as in أَنَا أَسْتَغْفِرُ اللّٰهَ [I beg forgiveness of God], (T, K,) and أَنَا أَفْعَلُ كَذَا [I do thus]. (T.) b4: أَلِفُ الاِسْتِفْهَامِ [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. همز, Mughnee,) as in أَزَيْدٌ قَائِمٌ [Is Zeyd standing?], (Mughnee,) and أَزَيْدٌ عِنْدَكَ أَمْ عَمْرٌو [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and أَقَامَ زَيْدٌ [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is لَا or نَعَمْ; (Msb;) and in a negative phrase, as أَلَمْ نَشْرَحْ [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an ا is interposed between the two hemzehs, [so that you say أَاأَنْتَ, also written آأَنْتَ,] as in the saying of Dhu-r-Rummeh, أَيَا ظَبْيَةَ الوَعْسَآءَ بَيْنَ جَلَاجِلٍ وَبَيْنَ النَّقَا أَاأَنْتِ أَمْ أُمُّ سَالِمِ [O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with إِنَّ, as in the Kur xii. 90, أَئِنَّكَ لَأَنْتَ يُوسُفُ Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. همز, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], أَأَنْتَ قُلْتَ لِلنَّاسِ or آأَنْتَ [Didst thou say to men?], (T,) and أَلَمْ نَشْرَحْ [explained above], (Msb in art. همز,] and in أَضَرَبْتَ زَيْدًا or أَأَنْتَ ضَرَبْتَ [Didst thou beat Zeyd?], and أَزَيْدًا ضَرَبْتَ [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], أصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] أَتَعْبُدُونَ مَا تَنْحِتُونَ [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] أَفَأَصْفَاكُمْ رَبَّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] أَلَمْ يَأْنِ لِلّذِينَ آمَنُوا [Hath not the time yet come for those who have believed?]. (Mughnee.) and to denote a command, as in [the Kur iii. 19,] أَأَسْلَمْتُمْ, meaning أَسْلِمُوا [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) and to denote equality, occurring after سَوَآءٌ and مَا أُبَالِى and مَا أَدْرِى and لَيْتَ شِعْرِى, and the like, as in [the Kur lxiii.6,] سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,َا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, سَوَآءٌ عَلَيْهِمُ الاِسْتِغْفَارُ وَعَدَمُهُ [Equal to them will be the begging of forgiveness and the not doing so], and مَا أَبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]: (Mughnee.) b5: أَلِفُ النِّدَآءِ [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in أَزَيْدُ, meaning يَا زَيْدُ [O Zeyd], (T, K,) and in أَزَيْدُ أَقْبِلْ [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) آ with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in آَزَيْدُ أَقْبِلْ [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, Yousay to a man, in calling him, آفُلَانُ and أَفُلَانُ and آيَا فُلَانُ (TA) or أَيَا. (S and K in art. ايا.) b6: إِاللّٰهِ, for إِىْ وَاللّٰهِ: see إِى. b7: In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, قُولِئْ [Say thou], and to two men, قُولَأْ [Say ye two], and to a pl. number, قُولُؤْ [Say ye]; but not when the verb is connected with a word following it: and they say also لَأْ, with a hemzeh, [for لَا,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent ا], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) Az [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-'Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) b8: Ks cites, [as exhibiting two instances of a rare usage of أَا, or آ, in a case of pausing, in the place of a suppressed word,] دَعَا فُلَانٌ رَبَّهُ فَأَسْمَعَا الخَيْرُ خَيْرَانِ وَ إِنْ شَرٌّ فَأَا وَلَا أُرِيدُ الشَّرَّ إِلَّا أَنْ تَأَا [written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, إِلَّا أَنْ تَشَآءَ; this being of the dial. of Benoo-Saad, except that it is [with them] تَا, with a soft ا [only]: also, in replying to a person who says, “Wilt thou not come?” one says, فَأْ, meaning فَاذْهَبْ [Then go thou with us]: and in like manner, by فأا, in the saying above, is meant فَشَّرٌّ. (TA.) A5: Hemzeh also sometimes occurs as a verb; إِه, i. e.! with the إِ of pausation added, being the imperative of وَأَى as syn. with وَعَدَ. (Mughnee.) A6: [As a numeral, 1 denotes One.]

عق

1 عَقَّ, (Msb, K, TA,) aor. ـُ (TA,) inf. n. عَقٌّ, (Mgh, O, Msb, TA,) He clave, split, slit, ripped, or rent; (Mgh, O, Msb, K, TA;) and he cut. (Mgh, O, TA.) You say, عَقَّ ثَوْبَهُ He slit, ripped, or rent, his garment. (Msb.) and عُقَّتْ تَمِيمَتُهُ فِى بَنِى فُلَانٍ [His amulet was cut off among the sons of such a one]; said of a boy when he has attained to the prime of manhood, and become strong, with a tribe; originating from the fact that as long as the boy was an infant, his mother hung upon him amulets to preserve him from the evil eye; and when he became full-grown, they were cut off from him: whence the saying of a poet, بِلَادٌ بِهَا عَقَّ الشَّبَابُ تَمِيمَتِى

وَأَوَّلُ أَرْضٍ مَسَّ جِلْدِى تُرَابُهَا [A country in which the attaining to the prime of manhood cut off my amulet, and the first land of which the dust touched my skin]. (TA.) b2: and [hence,] عَقَّتِ الرِّيحُ المُزْنَ, aor. and inf. n. as above, The wind drew forth a shower of fine rain from the مزن [or clouds containing water]; as though it rent them. (TA.) And عُقَّتِ السَّحَابَةُ The cloud poured forth its water; [as though it were rent;] and ↓ اِنْعَقَّت [means the same]; (TA;) and ↓ اعتقّت [likewise]. (O.) b3: and عَقَّ عَنْ وَلَدِهِ, (S, Msb,) or عَنِ المَوْلُودِ, (K,) aor. ـُ (S, Msb, TA) and عَقِّ, (TA,) inf. n. عَقٌّ, (S, Msb,) He slaughtered as a sacrifice (S, Msb, K, TA) for his child, (S, Msb,) or for the new-born child, (K,) a sheep or goat, (T, Msb, TA,) [generally the latter,] on the seventh day after the birth. (T, S, Msb, TA.) And He shaved the [hair termed] عَقِيقَة [q. v.] (S, TA) of his child, (S,) or of the new-born child. (TA.) b4: And عَقَّ بِالسَّهْمِ He shot the arrow towards the sky; and that arrow was called عَقِيقَةٌ; (S, O, K;) and it was the arrow of self-excuse: they used to do thus in the Time of Ignorance [on the occasion of a demand for blood-revenge]; and if the arrow returned smeared with blood, they were not content save with the retaliation of slaughter; but if it returned clean, they stroked their beards, and made reconciliation on the condition of the bloodwit; the stroking of the beards being a sign of reconciliation: the arrow, however, as IAar says, did not [ever] return otherwise than clean: (S, O:) the origin was this: a man of the tribe was slain, and the slayer was prosecuted for his blood; whereupon a company of the chief men [of the family of the slayer] collected themselves together to the heirs [who claimed satisfaction for the blood] of the slain, and offered the bloodwit, asking forgiveness for the blood; and if the heir [who claimed satisfaction and who acted for himself and his coheirs] was a strong man, impatient of injury, he refused to take the bloodwit; but if weak, he consulted the people of his tribe, and then said to the petitioners, “We have, between us and our Creator, a sign denoting command and prohibition: we take an arrow, and set it on a bow, and shoot it towards the sky; and if it return to us smeared with blood, we are forbidden to take the bloodwit, and are not content save with the retaliation of slaughter; but if it return clean, as it went up, we are commanded to take the bloodwit: ” so they made reconciliation; for this arrow never returned otherwise than clean; and thus they had an excuse in the opinion of the ignorant of them. (L, TA.) A poet (S, O, TA) of the family of the slain, said by some to be of Hudheyl, by IB to be El-As'ar El-Joafee, who was absent from this reconciliation, (TA,) says, عَقُّوا بِسَهْمٍ ثُمَّ قَالُوا صَالِحُوا يَا لَيْتَنِى فِى القَوْمِ إِذْ مَسَحُوا الِلُّحَى

[They shot an arrow towards the sky; them they said, “Make ye reconciliation: ” would that I were among the party when they stroked the beards]: (S, O, TA:) or, as some relate it, the first word is عَقَّوْا, with fet-h to the ق; which belongs to the class of unsound verbs [i. e. to art. عقى]. (S, O.) b5: One says also, عَقَّ وَالِدَهُ, (S, O, K,) or أَبَاهُ, (Msb,) aor. ـُ (S, O, Msb,) inf. n. عُقُوقٌ (S, O, Msb, K) and مَعَقَّةٌ (S, O, K) and عَقٌّ, (TA,) He was undutiful, disobedient, refractory, or ill-mannered, to his parent, or father; contr. of بَرَّهُ; (K;) he broke his compact of obedience to his parent, or father; (TA;) he disobeyed his father; and failed, or neglected, to behave to him in a good, or comely, manner. (Msb.) And عَقَّ الرَّحِمَ, (TA, and Ham p. 93,) like قَطَعَهَا [i. e. He severed the tie, or ties, of relationship, by unkind behaviour to his kindred]. (Ham ib.) and عَقَّ [alone], aor. ـُ inf. n. عُقُوقٌ, [He was undutiful, &c.; or he acted undutifully, &c.; or] he contravened, or opposed, him whom he was under an obligation to obey. (Har p. 158.) عُقُوقُ الوَالِدَيْنِ [Undutiful treatment, &c., of the two parents] is said in a trad. to be one of the great sins. (O.) And it is said in a prov., العُقُوقُ

أَحَدُ الثُّكْلَيْنِ [Undutiful treatment of a parent is one of the two sorts of being bereft of a child]: or, as some relate it, العُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ [Undutiful treatment of a parent is (like) the bereavement of him who is not (really) bereft of his child]: i. e. he whom his children have treated undutifully (مِنْ عَقَّهُ وَلَدُهُ) is as though he were bereft of his children although they are living. (O.) [See also 3: and 4.] b6: Hence, from عُقُوقُ الوَالِدَيْنِ, the verb is metaphorically used in the saying, in a trad., مَثَلُكُمْ وَمَثَلُ عَائِشَةَ مَثَلُ العَيْنِ فِى الرَّأْسِ تُؤْذِى صَاحِبَهَا وَلَا يَسْتَطِيعُ أَنْ يَعُقَّهَا إِلَّا بِالَّذِى هُوَ خَيْرٌ لَهَا (tropical:) [The similitude of you and of 'Áïsheh is that of the eye in the head, when it hurts its owner, and he cannot treat it severely save with that which is good for it: app. meaning that her severity was for the good of the objects thereof]. (TA.) A2: عَقَّ, intrans., said of lightning: see 7.

A3: عَقَّتْ said of a mare, and of an ass: see 4.

A4: عَقَّتِ الدَّلْوُ, inf. n. عَقُّ, means The bucket came up full from the well; and some of the Arabs say عَقَّت as having تَعْقِيَةٌ for its inf. n.; but it is [said to be] originally ↓ عَقَّقَت, the third ق being changed into ى, [which is then in this case suppressed,] like as they said تَظَنَّيْتُ from الظَّنُّ: [it is, however, mentioned in the TA in art. عقو also, and there expl. as meaning it rose in the well turning round: and from what here follows, it appears to mean it rose swiftly, cleaving the air:] a poet, cited by IAar, says, of a bucket, عَقَّتْ كَمَا عَقَّتْ دَلُوفُ العِقْبَانٌ meaning It clave [the air of] the well, rising swiftly, like the hastening of the swift eagle in its flight towards the prey. (TA in the present art.) 2 عَقَّّ see above, last sentence.3 عَاقَقْتُ فُلَانًا, aor. ـَ inf. n. عِقَاقٌ, I contravened, or opposed, such a one. (TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.]4 اعقّ فُلَانٌ i. q. جَآءَ بِالعُقُوقِ [i. e. Such a one did that which was an act of undutifulness, disobedience, refractoriness, or ill manners, to his father or the like]. (S, TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.] b2: and you say, مَا أَعَقَّهُ لِوَالِدِهِ [How undutiful, disobedient, refractory, or ill-mannered, is he to his father!]. (TA.) A2: اعقّت She (a mare, S, O, K, and an ass, TA) conceived, or became pregnant; (S, O, K;) or she did not conceive, or become pregnant, after having been covered by the stallion, or during a year or two years or some years; (K;) and ↓ عَقَّتْ, aor. ـِ (O, K, TA,) the verb being of the class of ضَرَبَ, (TA,) inf. n. عَقَاقٌ and عَقَقٌ (O, K, TA) and عُقُوقٌ, (CK, but not in other copies,) signifies the same, (O, * K, TA,) said of a mare, (O, K,) and of an ass; (O;) or عَقَاقٌ signifies pregnancy itself, as also عِقَاقٌ, (K,) and عَقَقٌ; (S, O;) or عَقَّتْ signifies she became pregnant; and اعقّت, the [hair called] عَقِيقَة grew in her belly upon the young one that she bore. (TA.) b2: Also It (a palm-tree, and a grape-vine) put forth what are termed عِقَّان [q. v.]. (S, O, K.) A3: اعقّهُ He made it bitter; (S, O, K;) namely, water; said of God; like اقعّهُ. (S, O.) and اعقّت الأَرْضُ المَآءَ The earth made the water bitter. (TA.) 7 انعقّ It became cloven, split, slit, ripped, or rent; or it clave, split, &c.; said of anything; (S, O, K, TA;) mentioned by Th as said of a garment. (TA.) b2: انعقّت السَّحَابَهُ The cloud became rent with the water. (S, O, K.) See also 1, first quarter. [And see 8.] b3: انعقّ البَرْقُ and ↓ عَقَّ [of which latter the aor. is probably يَعَقُّ, and the inf. n. عَقَقٌ, said in the K to mean اِنْشِقَاقٌ,] signify تَشَقَّقَ and اِنْشَقَّ [as though meaning The lightning became cloven]; (TA;) [but] the former is expl. as signifying the lightning was, or became, in a state of commotion (تَضَرَّبَ) in the clouds. (S, O.) [Another meaning is suggested by an explanation of عَقِيقَةٌ (q. v.) in relation to lightning.] b4: انعقّ الغُبَارُ i. q. سَطَعَ [app. as meaning The dust spread, or diffused itself]: (IF, O, K:) or اِنْشَقَّ وَسَطَعَ [became cleft, and diffused itself]. (TA.) b5: انعقّ الوَادِى The valley was, or became, deep. (TA.) A2: انعقّت العُقْدَةُ The knot became strongly, or firmly, tied. (O, * K, * TA.) 8 اعتقّ السَّحَابُ The clouds became rent, (K, TA,) and their water poured forth. (TA.) See also 1, first quarter. [And see 7.]

A2: اعتقّ السَّيْفَ He drew the sword (O, K) from its scabbard. (O.) A3: And اعتقّ [probably from عَقَّ بِالسَّهْمِ, q. v.,] He exceeded the due bounds, or was immoderate, in excusing himself. (TA.) R. Q. 1 عَقْعَقَ بِصَوْتِهِ, (O, TA,) inf. n. عَقْعَقَةٌ, (S, O,) said of the عَقْعَق [or magpie], It uttered a [kind of chattering] cry, (S, * O, TA,) resembling the sound of ع and ق [or the repeated sound of عَقْ]; (O, TA;) whence its name: and said of a bird [that utters a cry of this kind] when it comes and goes. (TA.) b2: And عَقْعَقَةٌ signifies also The shaking, or being in a state of commotion, [so as to produce a kind of crackling, or rustling, sound,] of paper, and of a new garment; like قَعْقَعَةٌ [q. v.]. (TA.) عَقٌّ Any cleft, or furrow, and any hole, in sand &c. (S, TA.) See also عَقَّةٌ.

A2: Also i. q. عَاقٌّ, q. v. (O, K.) A3: مَآءٌ عَقٌّ: see عُقٌّ.

مَآءٌ عُقٌّ, with damm, (K, TA,) or ↓ عَقٌّ, (thus written in my copies of the S and in the O,) and ↓ عُقَاقٌ, (O, K, TA,) Bitter water: (S, O, K:) or intensely bitter water: used alike as sing. and pl.: (TA:) like قُعٌّ, (TA,) or قَعٌّ, (S, O,) and قُعَاعٌ. (O, TA.) عِقٌّ: see what next follows.

عَقَّةٌ A deep excavation, hollow, cavity, trench, or the like, in the ground; (K, TA;) as also ↓ عِقٌّ, accord. to the K, there said to be with kesr, but correctly ↓ عَقٌّ, with fet-h, [q. v.,] which signifies an elongated excavation in the ground, and is originally an inf. n.; thus in the L. (TA.) b2: And A blaze of lightning extending in an elongated form in the sky, (IDrd, O, K,) or in the side of the clouds, (A, TA,) and said to be as though it were a drawn sword. (TA.) [See also عَقِيقَةٌ.]

عُقَّةٌ A certain thing with which boys play. (L, K, TA.) عِقَّةٌ: see عَقِيقَةٌ, in the former half.

عَقَقٌ: see عَقَاقٌ. b2: It is said in the K to be syn. with عَاقٌّ; but in this sense the correct word is عُقَقٌ. (TA.) عُقَقٌ: see عُقِيقَةٌ, latter half: A2: and see also عَاقٌّ, in two places.

عُقُقٌ, as a sing. and as a pl.: see عَاقٌّ.

عَقَاقٌ is an inf. n. of عَقَّتْ said of a mare (O, K) and of an ass: (O:) or it signifies Pregnancy (AA, S, K) itself; (K;) as also ↓ عِقَاقٌ, (K,) and ↓ عَقَقٌ [which is likewise said to be an inf. n. of عَقَّتْ]. (S.) You say, أَظْهَرَتِ الأَتَانُ عَقَاقًا The she-ass manifested pregnancy. (AA, S, O.) b2: And, accord. to Esh-Shafi'ee, An embryo; or a fœtus. (TA.) A2: عَقَاقِ, like قَطَامِ, [indecl.,] is a [proper] name for العُقُوقُ [Undutifulness, disobedience, refractoriness, or ill manners, to a parent, or the like]: (K, TA:) mentioned by IB, and in the O. (TA.) عُقَاقٌ, applied to water: see عُقٌّ.

عِقَاقٌ: see عَقَاقٌ.

عَقُوقٌ, applied to a mare, (S, O, K, TA,) and to an ass, (TA,) Pregnant: (S, O, K:) or not pregnant after having been covered by the stallion, or during a year or two years or some years; (K;) or it signifies thus also; (O;) having two contr. meanings; (K;) or it is applied to one in the latter state as implying a presage of good; (O, K;) so says AHát; (O, TA;) i. e., as though they meant that she would become pregnant: (TA:) it is extr.; [as being from أَعَقَّتْ;] and one should not say ↓ مُعِقٌّ; or this is a bad dial. var.; (S, O, K;) or, accord. to AA, it is from اعقّت, and عَقُوقٌ is from عَقَّتْ: (TA:) the pl. is عُقُقٌ, and عِقَاقٌ is a pl. pl., (S, O, K,) i. e. pl. of عُقُقٌ. (S, O.) It is said in a prov., طَلَبَ الأَبْلَقَ العَقُوقَ, meaning He sought an impossible thing; because ابلق is applied to a male, and عقوق means pregnant: (S, O, and K in art. بلق) or الابلق العقوق means the dawn, because it breaks, lit, cleaves. (O, and K in art. بلق.) b2: نَوَى

العَقُوقِ means Date-stones that are easily broken, (Lth, S, O, K,) soft to be chewed; (Lth, O, K;) which are given as provender to camels, (S,) or to the pregnant thereof, in consideration of her state, wherefore they are thus called; and which are eaten, or chewed, by the old woman; but this is of the speech of the people of El Basrah, and not known by the Arabs in their desert: (Lth, O:) and sometimes they called a single date-stone of this sort ↓ عَقِيقَةٌ. (S.) A2: See also عَاقٌّ.

عَقِيقٌ Cleft, split, slit, ripped, or rent; and cut; as also ↓ مَعْقُوقٌ. (TA.) b2: And [hence] Any channel which the water of a torrent has cloven (S, O, Msb, * K) of old (Msb) and made wide: (S, O:) and a valley: (O, K:) pl. أَعِقَّةٌ (S, O, Msb, K, TA) and عَقَائِقُ. (TA.) And عَقَائِقُ signifies also Pools of water in cleft furrows: (AHn, TA:) and some say, red sands. (TA.) b3: See also عَقِيقَةٌ, in two places.

A2: Also [Carnelian;] a species of فُصُوص [or stones that are set in rings]; (S;) a sort of stone, (Msb,) or red خَرَز [meaning precious stones], (O, K,) of which فُصُوص are made; (O, Msb;) existing in ElYemen, (K, TA,) near to Esh-Shihr, said by Et-Teefáshee to be brought from mines thereof at San'à, (TA,) and on the shores of the Sea of Roomeeyeh; one kind thereof is of a turbid appearance, like water running from salted flesh-meat, and having in it faint white lines, (K, TA,) and this, Et-Teefáshee says, is what is known by the appellation الرطبى [so in my original]; the best kind is the red; then, the yellow; then, the white; and the other kinds are bad: or, as some say, the streaked (المُشَطَّب) is the best: (TA:) [I omit some absurd assertions in the K and TA respecting various virtues supposed to be possessed by this stone:] the n. un. is with ة: and the pl. is عَقَائِقُ. (O, K.) [العَقِيقُ اليَمَانِىُّ is an appel-lation applied by some to The agate.]

عَقِيقَةٌ [a subst. from عَقِيقٌ, made so by the affix ة. Hence, because cleft, or furrowed, in the earth,] A river, or rivulet. (IAar, O, K.) b2: And A fillet, or bandage, (عِصَابَةٌ,) at the time of its being rent from a garment, or piece of cloth. (IAar, O, K.) b3: And The prepuce of a boy (AO, IAar, O, K) when he is circumcised. (TA.) b4: And [app. because made of cut pieces of skin,] A [leathern water-bag such as is commonly called]

مَزَادَة. (IAar, O, K.) b5: Also The wool of a جَذَع [or sheep in or before its second year]: (S, O, K, TA:) that of a ثَنِىّ [or sheep in its third year] is called جَنِيبَةٌ: (TA:) and the hair of a young one recently born, (S, Mgh, O, Msb, K, TA,) that comes forth upon his head in his mother's belly, (TA,) of human beings, (S, Mgh, O, Msb, K, TA,) because it is cut off on his seventh day, (Mgh,) and of others, (Msb,) [i. e.] of beasts likewise; (S, O, K, TA;) as also ↓ عَقِيقٌ and ↓ عِقَّةٌ; (S, O, Msb, K;) but A 'Obeyd says that he had not heard this last except in relation to human beings and asses: (S, O, K: *) its pl. (i. e. the pl. of عِقَّةٌ) is عِقَقٌ: (O, K:) [the pl. of عَقِيقَةٌ and عَقِيقٌ is عَقَائِقُ: a law of the Sunneh requires that the عَقِيقَة of an infant should be weighed, and its weight in silver be given to the poor: (and Herodotus, in ii. 65, mentions a similar custom as obtaining among the Ancient Egyptians:)] when the hair has once fallen from the young [by its being cut], the term عَقِيقَةٌ ceases to be applied to it: so says Lth: (O, TA:) but it occurs in a trad. applied to hair as being likened to the hair of a recently-born infant. (TA.) b6: Hence, (S, O,) it is applied also to The sheep, or goat, [generally the latter,] that is slaughtered (S, Mgh, O, Msb, K) as a sacrifice for the recentlyborn infant (S, Mgh, Msb) on the occasion of the shaving of the infant's hair (O, K) on the seventh day after his birth, (S, Msb,) and of which the limbs are divided, and cooked with water and salt, and given as food to the poor: (Lth, TA:) Z holds it to be thus called from the same word as applied to the hair: but it is said [by some] to be so called because it is slaughtered by cutting the windpipe and gullet and the two external jugular veins: (TA:) the Prophet disallowed this appellation, (Mgh, Msb,) as being of evil omen, (Mgh,) or as though he saw them to regard it as of evil omen, (Msb,) and desired them to use نَسِيكَةٌ in its stead; (Mgh, Msb, TA;) saying I like not العُقُوق. (TA.) b7: عَقِيقَةُ البَرْقِ signifies What remains [for an instant] in the clouds, of the rays, or beams, of lightning; (Lth, O, K;) as also ↓ العُقَقُ; (K;) which, as well as العَقِيقَةُ, is also expl. as meaning lightning which one sees in the midst of the clouds, resembling a drawn sword: (TA:) or عَقِيقَةُ البَرْقِ signifies lightning in a state of commotion in the clouds: (S, O:) or lightning extending in an elongated form in the side, or breadth, of the clouds: (TA:) or lightning that cleaves the clouds, and extends high, into the midst of the sky, without going to the right and left: (S in art. خفو:) or, as expl. by Aboo-Sa'eed, a flash of lightning that has spread in the horizon: (O, voce شَقِيقَةٌ:) a sword is likened thereto: (S, O, K:) and [the pl.] عَقَائِقُ is a name for swords: (O, K:) ↓ عَقِيقٌ, also, signifies lightning. (TA.) b8: And عَقِيقَةٌ signifies also An arrow shot towards the sky; (S, O, K;) the arrow of self-excuse; which was used in the manner described in the explanation of the phrase عَقَّ بِالسَّهْمِ [q. v.]. (S, O.) b9: See also عَقُوقٌ, last signification.

سَحَابَةٌ عَقَّاقَةٌ A cloud pouring forth its water: (TA:) or a cloud much rent by water. (T, TA voce هَيْدَبٌ.) عِقَّانٌ Shoots that come forth from the أُصُول [meaning trunks, or stems,] of palm-trees and of grape-vines; (S, O, K;) and which, if not cut off, cause the اصول to become vitiated, or unsound. (S, O.) [See also صُنْبُورٌ: and see عَوَاقٌّ, below.]

عَقْعَقٌ [The magpie, corvus pica; so called in the present day;] a certain bird, (S, O, Msb, K,) well known, (S, O,) of the size of the pigeon, (Msb,) party-coloured, black and white, (O, Msb, K,) having a long tail, (O, Msb,) said by Is-hák El-Mowsilee to be the same that is called شَجَجَى, (Th, IB, TA,) a species of crow, (IAth, Msb, TA,) wherefore it is said in a trad. that the man in the state of إِحْرَام may kill it; (IAth, TA;) its cry resembles the sound of ع and ق [or the repeated sound of عَقْ]; (O, K;) and the Arabs regard it as an evil omen. (Msb.) [See also صُرَدٌ.]

عَاقٌّ Undutiful, disobedient, refractory, or illmannered, to his parent, or father; (S, * O, * K;) breaking, or one who breaks, his compact of obedience to his parent, or father; (TA;) disobeying, or disobedient to, his father; and failing, or neglecting, to behave to him in a good, or comely, manner; (Msb;) [and severing, or one who severs, the tie, or ties, of relationship, by unkind behaviour to his kindred; (see its verb;)] and ↓ عَقٌّ signifies the same; (O, K;) as also ↓ عُقَقٌ, (S, O, TA,) but in an intensive sense, altered from عَاقٌّ, like غُدَر and فُسَق from غَادِر and فَاسِق, in the K erroneously said to be عَقَقٌ; (TA;) and ↓ عُقُقٌ; (L, and TA as from the K, but not in my MS. copy of the K nor in the CK;) which last signifies also [as a pl.] men severing, or who sever, the ties of relationship, by unkind behaviour to their kindred; and also remote, or distant, enemies: (TA:) [and ↓ عَقُوقٌ is app. used (as Freytag asserts it to be) in the sense of عَاقٌّ in the Fákihet el-Khulatà, p. 55, 1. 7 from the bottom:] the pl. of عَاقٌّ is عَقَقَةٌ, (S, O, Msb, K,) like كَفَرَةٌ, (S,) and عُقَّقٌ, like رُكَّعٌ, a form used by Ru-beh, (O,) and أَعِقَّةٌ, which is an extr. [meaning anomalous] pl. (Ham p. 93.) ↓ ذُقٌ عُقَقُ, (S, O,) in a trad., (S,) said by Aboo-Sufyán to Hamzeh on the day of Ohod, when he passed by him slain, (S, * O,) means ذُقٌ جَزَآءَ فِعْلِكَ [Taste thou the recompense of thy deed], (S,) or ذُقِ القَتْلَ [taste thou slaughter], (O,) يَا عَاقُّ [O undutiful, &c.; or, accord. to the explanation in the TA mentioned above, عُقَقُ, for يَا عُقَقُ, means O very undutiful, &c.]. (S, O.) عَوَاقُّ النَّخْلِ The shoots, or offsets, of the palmtrees, that grow forth therewith. (O, K.) [See also عِقَّانٌ.]

أَعَقُّ مِنْ ضَبٍّ [More undutiful, &c., to kindred, than a lizard of the species called ضبّ] is a prov. [mentioned, but not expl., in the O]: IAar says, the female [of the ضبّ] is meant; and its عُقُوق consists in its eating its young ones. (TA.) [See also Freytag's Arab. Prov. ii. 152-3. And see an ex. of أَعَقُّ in a verse cited in art. زهد, conj. 2.]

مُعِقٌّ: see عَقُوقٌ.

مَعْقُوقٌ: see عَقِيقٌ, first sentence.

(سنن) - في الحديث: "إنما أُنَسىَّ لِأَسُنّ"
: أي أُدفَعُ إلا النِّسيان لأَسوقَ النَّاسَ بالهِدايةِ إلا الطريقِ المستقيمِ.
وسنَنتُ الإبلَ: سُقتُها سَوقاً شديدا: أي لأُبَيِّن لهم ما يحتاجون إليه أن يَفعَلوُا إذا عَرَض لهمِ النِّسيان.
- في حديث عمر - رضي الله عنه -: "نَهَى عن السَّلَم في السِّنِّ"
يعني الرَّقيقَ والدَّوابَّ والحَيوانَ.
وقال أبو عمرو: السِّنّ: الثَّور خاصة، والأَولُ أَولَى؛ لأن السِّنّ لجميع الحيوان. - وفي حديث عمر أيضا: "رأَيتُ أباه يستَنُّ بسَيْفهِ كما يَسْتَنُّ الجَمَل".
: أي يَمرَحِ . ويقال: فلان يَستَنُّ الريحَ والسَّيلَ إذا كان على جِهَتِهِما وممَرِّهما، واستَنَّ على وَجْه واحدٍ: أي مَضىَ.
- وفي الحديث : "أنه كان يَسْتَنّ".
الاسْتِنان: الاسْتِياك، مأخوذ من السَّنَّ.
- وفي حديث الجُمُعة وسُنَّتِها: "وأن يَسْتَنَّ".
وهو من ذلك السّنّ بالسِّواك وإمرار المِسْواك عليها.
- في كتاب البخاري عن عائشة في حديث وفاة النّبي صلى الله عليه وسلم -: "فسَنَنْتُه بها" .
: أي أجريتُها على سِنِّه وجَعلتُها مِسواكاً له، كما يقال: رأَستُه وكَبدتُه.
- في الحديث: "فقام رجلٌ قَبِيحُ السُّنَّة" .
يعني سُنَّةَ الوَجْهِ، وهي صورته، وما أقبلَ عليك منه.
وقيل: الخَدّ. قال ذو الرّمّة:
تُريكَ سُنَّةَ وجهٍ غَيرَ مُقرفةٍ
مَلْساء ليس بها خَالٌ ولا نَدَبُ  يقال: هو أَشبَهُ به سُنَّةً ومُنَّةً وأُمَّةً: أي صورةً وقُوةَ عَقْل وقَامَةً. والمَسنُون: المصَوَّر.
- وفي الحديث: "أعْطُوا السِّنَّ حظَّها"
: أي ذوات السِّنّ وهو الرَّعْي، وقد سَنّ الإِبلَ: صَقَلها بالرَّعْىِ.
- وقول على :
* ... حَدِيثٌ سِنّىِ *
هو كما يقال: طلِع الشَّمس؛ لأَنَّ "حديث" اعْتَمد على "أَنَا" المَحْذُوف وليس بخبرٍ مُقَدَّم.
- في الحديث : "استَنَّت شَرَفاً".
: أي لَجَّت في عَدْوِها.
- في الحديث: "لا يُنْقَض عَهدُهم عن سُنَّةِ ما حلٍ"
: أي لا يُنْقَض عهدهم بسَعْى ساعٍ بالنَّمِيمَة والإفسَاد، كما يقال: لا أُفسِد ما بَيْنىِ وبَيْنك بمذاهب الأَشْرار. - في حديث ابن عباس - رضي الله عنهما -: "رَمَل رسول الله صلى الله عليه وسلم وليس بِسُنَّة".
: أي أنه أَمرٌ لم يَسُنَّ فِعلَه لكافَّة الأُمَّة على معنى القُربَة كالسُّنَن التي هي عبادات، ولكنه شيءٌ فَعلَه رسول الله - صلى الله عليه وسلم - لسبب خَاصٍّ؛ وهو أنه أراد أن يُرِىَ الكُفَّارَ قُوَّةَ أصحابِه وقد يَفعَل الشَّىءَ لِمعْنًى، فيَزُولُ ذلك المعنى، ويَبْقَى الفِعلُ على حاله كقَصْر الصلاة في السَّفَر للخوف، كما قال تبارك وتعالى: {فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ} . ثم زال الخَوفُ وبَقِىَ القَصْر ليس بسُنَّة لكافَّة الأُمَّة ابتداءً، ولكن سُنَّت للصَّحابة، رضي الله عنهم، ثم بَقِيت للأُمَّة.
ولهذا يُفعَل في طوافٍ واحدٍ دون سَائِر الطَّوْفاَتِ.
- في حديث بَرْوعَ : "وكان زَوجُها سُنَّ في بئر".
: أي تَغيَّر وأَنتَن من قوله تعالى: {مِنْ حَمَإٍ مَسْنُونٍ} .
وقيل: أراد بِسُنَّ أَسِنَ، وهو أن يَدُورَ رأسُه من رِيحٍ أصابَتْه. قال الفَراءُ: أَسِن أَسَناً: إذا غُشى عليه من رِيح البِئْرِ، ويحتمل أن تكون الروايةُ أَسِنَ، فسَقَطَت الأَلِف على بعضِ الرُّواةِ.

شوه

1 شَاهَ وَجْهُهُ, aor. ـُ (K;) and شَاهَتِ الوُجُوهُ, aor. ـُ (S, Msb;) inf. n. شَوْهٌ (S, K) and شَوْهَةٌ, (K,) or the latter is a simple subst.; (TA;) and شَوِهَ وَجْهُهُ, (K,) inf. n. شَوَهٌ; (TA;) His face was, (K,) and the faces were, (S, Msb,) foul, unseemly, or ugly. (S, Msb, K.) And شَوِهَ, (Msb,) and شَوِهَتْ, (Mgh,) inf. n. شَوَهٌ, (Mgh, Msb,) He, (a man, Msb,) and she, (a woman, Mgh,) was, or became, foul, unseemly, or ugly, (Mgh, Msb,) in face, (Mgh,) or in make. (Msb.) b2: شَوَهٌ is also syn. with حُسْنٌ [app. as an inf. n., of which the verb is شَوِهَ signifying He was, or became, beautiful: thus having two contr. meanings]. (TA.) b3: Also, (K,) as an inf. n., (TK,) The neck's being long, (K, TA,) and high, and the head's overtopping; whence ↓ أَشْوَهُ applied to a horse: (TA:) and the neck's being short: thus [again] having two contr. meanings: (K:) one says, [app. of a horse,] شَوِهَتْ عُنُقُهُ His neck was long [&c.]: and his neck was short: (TK:) or شَوَهٌ said of the neck [of a horse] signifies the being extended: and said of the شِدْق [or side of the mouth], the being wide, (JK. [It probably signifies any of the attributes denoted by the epithet أَشْوَهُ, q. v.]) b4: Also, [and app. in this sense likewise an inf. n. of which the verb is شَوِهَ,] The being quick to smite with the [evil] eye. (S.) b5: And one says, شَاهَ فُلَانًا, (K,) inf. n. شَوْهٌ, (TA,) He smote such a one with the [evil] eye; (K, TA;) as also ↓ اشاههُ: (TA in art. شهو:) and in like manner, مَالَهُ [his cattle, or property]: (Lh, TA:) or شَوْهٌ signifies the smiting vehemently therewith. (TA.) And عَلَىَّ ↓ لَا تُشَوِّهْ Smite not thou me with an [evil] eye: (K:) or, accord. to Abu-l-Mekárim this means say not, How eloquent art thou! (Az, TA,) or say not, How beautiful art thou! (ISk, S,) and so doing smite me with the [evil] eye, or with an [evil] eye. (ISk, Az, S, TA.) ↓ تشوّه signifies He practised artifice to smite people with the evil eye. (JK.) And one says, هُوَ يَتَشَوَّهُ ↓ أَمْوَالَ النَّاسِ لِيُصِيبَهَا بِالعَيْنِ i. e. He raises his look towards the cattle, or possessions, of the people to smite them with the [evil] eye. (TA.) [See also 1 in art. شيه.] b6: Also, He frightened, or terrified, such a one. (Lh, K.) b7: And He envied such a one. (K.) b8: And شَاهَتْ نَفْسُهُ إِلَى كَذَا His desire became raised towards such a thing. (AA, K.) 2 شوّههُ, (S, K,) inf. n. تَشْوِيهٌ, (TA,) He (God) rendered foul, unseemly, or ugly, his face: (S, K, TA:) and it, i. e. the conformation of the face. (TA, from a verse of El-Hotei-ah.) And شَوَّهْتُ الوُجُوهَ I rendered foul, unseemly, or ugly, the faces. (Msb.) b2: And شَوَّهَ اللّٰهُ حُلُوقَكُمْ God rendered, or may God render, wide your throats, or fauces. (TA.) b3: لَا تُشَوِّهْ عَلَىَّ: see 1, latter half. b4: شوّه بِيَدِهِ He (a man) made a sign with his arm, or hand. (JK.) 4 اشاههُ: see 1.5 تشوّه لَهُ He became altered in countenance to him, so as to be not known by him, (syn. تَنَكَّرَ, S, K,) and assumed various appearances. (S.) b2: See also 1, in two places, near the end.

A2: تشوّه شَاةً He hunted a شاة [app. here meaning a wild bull, as seems to be indicated by the context in the S]. (S, K.) شَآءٌ: see the next paragraph.

شَاةٌ, (S, Msb, K, &c.,) originally شَاهَةٌ, (S, Msb, TA,) A sheep, or goat; [each and either, but more commonly the former; see an instance voce صُوفٌ;] i. e. one of what are termed غَنَم; (S, * Msb, * K;) applied to the male and to the female; (S, Msb, K;) so that one says of the male, هٰذَا شَاةٌ, (Msb,) which is said by Kh to be like the phrase هٰذَا رَحْمَةٌ مِنْ رَبِّى; (Sb, TA;) and of the female, هٰذِهِ شَاةٌ; and شَاةٌ ذَكَرٌ and شَاةٌ أُنْثَى: (Msb:) or it may be [one] of sheep, and of goats, and of gazelles or antelopes, and of the bovine kind [app. of the wild bovine kind i. e. of bovine antelopes], and of ostriches, and of wild asses; (K;) it is applied to a wild bull by Tarafeh, in his saying, كَسَامِعَتَىْ شَاةٍ بِحَوْمَلَ مُفْرَدِ (S) i. e. Like the two ears of a wild bull, in Howmal, solitary; the poet likening thereto the ears of a she-camel in respect of sharpness and erectness; (EM p. 76;) and likewise by Lebeed, and by El-Farezdak: (IB, TA:) and it is also applied to [a wild cow; (though said in the K in art. شوى to signify the wild bull, specially the male;) and hence, as being likened thereto,] (tropical:) a woman; (K, TA;) thus by El-Aashà; and thus also by Antarah, in his saying, يَا شَاةَ مَا قَنَصٍ لِمَنْ حَلَّتْ لَهُ حَرُمَتْ عَلَىَّ وَلَيْتَهَا لَمْ تَحْرُمِ (TA) O شاة [i. e. wild cow] of the chase (ما being redundant) for him to whom she is lawful: she has become forbidden to me, and would that she were not forbidden: (EM p. 246:) pl. ↓ شَآءٌ, (S, Msb, K,) originally شَاهٌ, (K,) used when they are many in number, (S,) [but this is properly termed a coll. gen. n.,] and شِيَاهٌ, (S, Mgh, Msb, K,) with ه, which is used of a number from three to ten [inclusive], for more than which it is with ت [meaning ة, i. e. شَاةٌ, agreeably with a general rule], (S,) and شِوَاهٌ, [the original of شِيَاهٌ,] (K,) and ↓ شَوِىٌّ, (S, K, TA, [in the CK, erroneously, شَوًى,]) which is pl. of شَآءٌ, (S, TA,) or rather a quasi-pl. n., originally شَوِيهٌ, the ه being changed into ى like as it is in ذِى for ذِهْ, (TA,) and أَشَاوِهُ, (K,) and ↓ شَيْهٌ, (so in copies of the K, [in the TA said to be like عِنَبٌ, which is a mistake, (perhaps for عَيْنٌ,) for it is there said to be a quasi-pl. n., which could not be said if it were شِيَهٌ,]) and ↓ شِيهٌ, (CK, [but this, which is another quasi-pl. n., is not in my MS. copy of the K nor in the TA,]) and ↓ شَيِّهٌ, (K,) originally شَيْوِهٌ, but this, also, is a quasi-pl. n., (TA,) and ↓ شِيَةٌ also is syn. with شَآءٌ: (IAar, K in art. شوى:) it has not a pl. formed with ا and ت, [i. e. it has not for a pl. شَاآتٌ,] whether it be used as a gen. n. or as a proper name: (TA:) the dim. is ↓ شُوَيْهَةٌ. (S, Msb.) The sing. is also used in the sense of the pl., in the saying فُلَانٌ كَثِيرُ الشَّاةِ وَالبَعِيرِ [Such a one is possessor of a large number of sheep or goats, and of camels], because the article ال denotes the genus. (S.) And it is said in a trad.

فَأَمَرَ لَهَا بِشِيَاهِ غَنَمٍ [And he ordered that sheep or goats should be given to her]: شياه being prefixed to غنم, governing it in the gen. case, for the sake of distinction; because the Arabs [sometimes] call an animal of the wild bovine kind شاة. (IAth, TA.) b2: الشَّاةُ is also the name of (assumed tropical:) Certain small stars (K in art. شوى) between القرحه [or الفرجة, thus in the work of Kzw, in his descr. of Cepheus, and there said to be the star in the breast of Cepheus,] and الجَدْىُ [i. e. the pole-star]; (TA in that art.;) [the same that are described by Kzw as certain small stars, called by the Arabs الأَغْنَامُ, between the legs of Cepheus and the star الجَدْىُ.]

شَاهُ البَصَرِ, and شَاهِى البَصَرِ: see شَائِهٌ.

شَوَهٌ an inf. n., of شَوِهَ. (Mgh, Msb, TA. [See 1, in several places.]) A2: Also a subst. meaning Unluckiness, or inauspiciousness, of a woman. (TA.) شَيْهٌ and شِيهٌ and شِيَةٌ: see شَاةٌ.

شُوهَةٌ Remoteness: (K, TA:) and so بُوهَةٌ: one says, in dispraise, شُوهَةً لَهُ وَبُوهَةً [i. e. بُعْدًا لَهُ, lit. Remoteness to him! meaning may God alienate him or estrange him, from good, or prosperity! or, curse him!]. (TA.) شَوِىٌّ, originally شَوِيهٌ: see شَاةٌ.

شُوَيْهَةٌ dim. of شَاةٌ, q. v. (S, Msb.) شَائِهٌ Envying: pl. شُوَّهٌ: (As, Lh, TA:) or the latter signifies persons practising artifice to smite men with the [evil] eye. (JK.) b2: And شَائِهُ البَصَرِ, (JK, S, K,) and البَصَرِ ↓ شَاهُ, (JK, K,) and شَاهِى

البَصَرِ, (JK, TA, and S and K in art. شهو,) the last formed by transposition from the first, (S in art. شهو,) A man sharp of sight. (JK, S, K.) شَائِىٌّ: see the next paragraph.

شَاهِىٌّ: see the next paragraph.

شَاوِىٌّ and ↓ شَاهِىٌّ A man possessing شَآء [meaning sheep or goats or both]: (K:) the former is the rel. n. of شَآءٌ; and the latter, that of شَاةٌ: but used as a proper name of a man, it is ↓ شَائِىٌّ, and, if you will, شَاوِىٌّ. (S, TA. *) شَيِّهٌ: see the next paragraph: A2: and see شَاةٌ.

أَشْوَهُ, applied to a man, (Msb,) Foul, unseemly, or ugly, (JK, Msb, K,) in face, (JK, K,) or in aspect, (Msb,) and, as also ↓ شَيِّهٌ, of which the pl. is شَيِّهُونَ, in make: (JK:) fem. شَوْهَآءُ: (JK, Mgh, Msb:) and pl. شُوهٌ. (Msb.) Any created thing incongruous in its several parts; as also ↓ مُشَوَّهٌ. (TA.) And the fem., A woman frowning, or morose, in face; (K, * TA;) foul, unseemly, or ugly, in make: (TA:) and also beautiful, goodly, or comely; (K, * TA;) that excites admiration and approval by her beauty: (TA:) thus having two contr. meanings. (K, TA.) Also, the fem., Unlucky, or inauspicious. (K.) b2: and the masc. applied to a man, (Lth, S, TA,) and the fem. applied to a woman, (Lth, TA,) That smites quickly with the [evil] eye: (Lth, S, TA:) or that smites people effectually with his, and her, [evil] eye. (TA.) And أَشْوَهُ العَيْن Having an evil eye. (Fr, TA in art. شزر.) b3: The fem. is also applied to a mare, (JK, T, S, K,) as an epithet of commendation, but not the masc. to a horse, meaning, it is said, Wide in the شِدْقَانِ [or two sides of the mouth]: (S:) or long in the head, and wide in the nostrils: (JK:) or tall, and such as excites admiration and approval by her beauty or excellence: (K, * TA:) or exceedingly wide in the شِدْقَانِ [or two sides of the mouth] and the nostrils: (K, TA:) or, as some say, wide in the mouth: (TA:) and small in the mouth: thus having two contr. meanings: (K, TA:) or sharpsighted: (T, TA:) or sharp in spirit: (TA:) see also 1. b4: Also, the masc., Proud, and self-conceited. (K.) b5: And خُطْبَةٌ شَوْهَآءُ [An oration from the pulpit] in which a blessing is not invoked on the Prophet. (TA.) أَرْضٌ مَشَاهَةٌ A land in which are شَآء; (A'Obeyd, S, K;) like as one says أَرْضٌ مَأْبَلَةٌ: (A'Obeyd, S:) or in which are many thereof. (K.) مُشَوَّهٌ Rendered foul, unseemly, or ugly, in face, by God: (TA:) or foul, &c., in shape. (K.) See also أَشْوَهُ, second sentence. b2: and Bad in intellect. (TA.)