عدم

1 عَدِمَهُ, with kesr to the د, (S, MA, Msb, K, &c.,) aor. ـَ (S,) inf. n. عَدَمٌ, (S, MA, Msb, K,) which is anomalous [as the verb is trans.], (S,) and عُدْمٌ, (S, MA, K,) or the latter is a simple subst., (Msb,) He had it not, was destitute of it, was without it, lacked it, wanted it, found it not, or lost it; (S, * MA, Msb, * K; *) syn. فَقَدَهُ, (S, Msb, K; *) or لَمْ يَجِدْهُ; so says Ibn-El-Kemál in the Exposition of the Hidáyeh. (TA.) And عَدِمْتُ فُلَانًا [I wanted, or lost, such a one]. (TA.) And عُدِمَ, [inf. n. عَدَمٌ,] It lacked, wanted, was wanting, was not found, did not exist, or was lost; syn. فُقِدَ. (AHát, Msb.) [See also عَدَمٌ below.] b2: لَا يَعْدَمُنِى هٰذَا الأَمْرُ means مَا يَعْدُونِى [i. e. This thing, or affair, does not pass from me]. (S, K, TA. [In the CK, erroneously, ما يُعْدِمُنِى.]) A2: عَدِمَ as intrans.: see the next paragraph, last sentence.

A3: عَدُمَ, (K, TA,) inf. n. عَدَامَةٌ, (TA,) He was, or became, foolish, or stupid; (K, TA;) being destitute of intellect, or understanding. (TA.) 4 اعدمهُ is syn. with أَفْقَدَهُ [meaning He made him to lack, want, or lose, it, or him]: (AHát, Msb:) and has a second objective complement: one says, لَا أَعْدَمَنِى اللّٰهُ فَضْلَهُ [May God not make me to lack, want, or lose, his bounty]: (Msb:) or لَا أَعْدَمَنِى فَضْلَكَ May He (i. e. God) not make thy bounty to depart from me: and اعدمنى اللّٰهُ فُلَانًا [God made me to lack, want, or lose, such a one]. (TA.) b2: And He denied him, or refused him, (Az, MA, K, TA,) what he sought, (Az, TA,) or a thing. (MA.) b3: And He rendered him poor, needy, or destitute: (S, * K, * TA: [in the S, this meaning seems to be indicated by the context; but in the K, the context seems rather to indicate the first of the meanings expl. in this paragraph:]) in this sense, said of God. (S, K, TA) b4: أَعْدَمَنِى الشَّىْءُ means [app. The thing excited my want, or made me to want it; and hence, the thing was not found by me; or] I did not find the thing. (K.) b5: [and اعدمهُ signifies also He made it to have no existence; to be non-existent; or he annihilated it; or did away with it; agreeably with explanations of the inf. n. (إِعْدَامٌ) in the KL and PS &c., and with present usage.]

A2: اعدم as intrans., (Kr, S, Msb, K,) inf. n. إِعْدَامٌ and ↓ عُدْمٌ, (Kr, K, TA,) like إِيسَارٌ and يُسْرٌ as inf. ns. of أَيْسَرَ, and إِعْسَارٌ and عُسْرٌ as of أَعْسَرَ, and إِفْحَاشٌ and فُحْشٌ as of أَفْحَشَ, or rather the latter in every one of these instances is a simple subst., as ISd says, (TA,) signifies He (a man, S) was, or became, poor, needy, or destitute; (Kr, S, Msb, K;) as also ↓ عَدِمَ. (TA.) 7 انعدم in the phrase of the Muslim theologians وُجِدَ الشَّىْءُ فَانْعَدَمَ [meaning The thing existed, and became non-existent,] is a barbarism. (K, * TA.) عُدْمٌ: see the next paragraph.

عَدَمٌ and ↓ عُدْمٌ are inf. ns. of the trans. verb عَدِمَ, (S, M, K,) or the latter is a simple subst., (Msb,) and each signifies, as also ↓ عُدُمٌ, Lack, or want, as meaning non-possession; or loss; [of a thing, and of a quality, or faculty, &c.;] and by predominance of application, lack, &c., of property or wealth; (K, TA;) and departure thereof; and paucity thereof; (TA;) or poverty, neediness, or destitution. (S in explanation of the first and second; respecting the latter of which, see 4, last sentence.) [Also Non-performance of an act; and non-observance of a duty &c. and Lack, or want, as meaning non-existence; and absence; or the state of being lost.]

عَدِمٌ: see عَدِيمٌ.

عُدُمٌ: see عَدَمٌ.

أَرْضٌ عَدْمَآءُ Land such as is termed بَيْضَآءُ; (K, TA;) i. e., without, as though [meaning] lacking, plants, or herbage. (TA.) b2: And شَاةٌ عَدْمَآءُ A sheep, or goat, of which the head is white and the rest differing therefrom. (K.) عَدَامٌ: see عَدَائِمُ.

عَدِيمٌ Not having, being without, lacking, wanting, not finding, or having lost: one says, هُوَ عَدِيمُ النَّظِيرِ He is one not having, without, lacking, &c., the likes [or like]; and عَدِيمُ المَعْرُوفِ [destitute of goodness, gentleness, beneficence, &c.]: and هِىَ عَدِيمَةُ المَعْرُوفِ [She is destitute of goodness, &c.]. (TA.) b2: And Poor, needy, or destitute; (S, Msb, K;) as also ↓ عَدِمٌ, (K,) and ↓ مُعْدِمٌ, (S,) and ↓ مَعْدُومٌ, (Msb, TA,) which last occurs in a trad. as meaning the poor who has become, by reason of the pressure of his want, as though himself were not existing, or lost: عَدِيمٌ signifies having no property; as also ↓ مُعْدِمٌ: and having nothing: it is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: and its pl. is عُدَمَآءُ; erroneously said in the K to be pl. of عَدِمٌ. (TA.) b3: Also Stupid; foolish; (K, TA;) destitute of intellect, or understanding. (TA.) And Insane; demented. (IAar, Az, K, * TA.) عَدَائِمُ, (K, and so in copies of the S) or ↓ عَدَامٌ, (so accord. to other copies of the S,) A sort of fresh ripe dates found in El-Medeeneh, (S, K,) that are late [in ripening], (K,) or that come the last of fresh ripe dates. (S.) مُعْدِمٌ: see عَدِيمٌ, in two places.

مَعْدُومٌ [Lacking, wanting, not found, not existing, or lost: see عُدِمَ, of which it is the part. n.]. b2: يَكْسِبُ المَعْدُومَ means He is fortunate, or possessed of good fortune; [properly,] he attains what others are denied. (K.) It is said in a trad., إِنَّكَ لَتَكْسِبُ المَعْدُومَ وَتُطْعِمُ المَأْدُومَ. (M and TA in art. ادم: expl. voce أَدِيمٌ.) b3: See also عَدِيمٌ.

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

حبو

1 حَبَا, (Msb, K,) [aor. ـْ inf. n. حُبُوٌّ, (K,) He, or it (a thing, Msb, TA), was, or became, or drew, near. (Msb, K.) And hence, (TA,) حَبَوْتُ لِلْخَمْسِينَ I was, or became, or drew, near to fifty [years]; (S, ISd, TA;) [as also حبوت الخَمْسِينَ; for] IAar says that حَبَاهَا and حَبَا لَهَا both have this signification. (TA.) b2: حَبَتِ الأَضْلَاعُ إِلَى الصُّلْبِ The ribs joined to the backbone; (K;) and in like manner, with the same meaning, one says of the entrails: and the ribs were near to the backbone. (TA.) and حَبَتِ الشَّرَاسِيفُ, (K,) inf. n. as above, (TA,) i. e. [The extremities of the ribs, projecting over the belly,] were long, so that they were near one another. (K.) And حَبَا المَسِيلُ The water-course, or channel of a torrent, became [contracted,] so that one part thereof was near to another. (K.) A2: حَبَا, (S, Mgh, Msb, K,) aor. ـْ (Mgh, Msb,) inf. n. حَبْوٌ, said of a child, (S, Mgh, Msb, K,) before he stands; (Lth, TA;) as also حَبَى, aor. ـْ inf. n. حَبْىٌ, which, however, is rare; (Msb;) He crept, or crawled, [or dragged himself along,] upon his posteriors; (Mgh;) or so حبا عَلَى اسْتِهِ: (S:) or he went along upon his posteriors, protruding his chest: (K:) or went along on four [or, as we say, on all fours]: in this last sense it is used by the lawyers. (Mgh.) And, said of a man, He went along upon his hands, or arms, and his belly: (K:) or upon his hands, or arms, and his knees: or upon his posteriors: or upon his elbows and knees: (TA:) [or he crept, or crawled: for] you say, مَا جَآءَ إِلَّا حَبْوًا, meaning He came not save creeping, or crawling: and مَانَجَافُلَانٌ إِلَّا حَبْوًا [Such a one escaped not save creeping, or crawling]. (TA.) Also, said of a camel having his fore shank bound up to his arm, He crept, or crawled, along: [or he dragged himself along on the ground:] and, said of a camel, he lay down, and crept, or crawled, [or dragged himself along,] by reason of fatigue: or, as some say, being constrained to ascend a difficult tract of sand, he protruded his chest, and then crept, or crawled. (TA.) b2: [Hence,] said of an arrow, It glided along the ground, and then hit the butt: (S:) or so حبا إِلَى الغَرَضِ. (Msb.) b3: And حبا المَالُ, (K,) inf. n. حَبْوٌ, (TA,) The cattle clave to the ground, motionless, by reason of emaciation. (K.) b4: And حَبَتِ السَّفِينَةُ, (K,) inf. n. حَبْوٌ, (TA,) The ship ran. (K.) A3: حَبَا لَهُ It (a thing) presented itself, or its breadth, or width, or its side, to him, or it; syn. اِعْتَرَضَ, (K,) or عَرَضَ; (Mgh;) as do, for instance, waves to a ship; (TA;) and as clouds, like a mountain, before they cover the sky. (S.) and حبا الرَّمْلُ, aor. ـْ inf. n. حَبْوٌ, The sands rose up, extending sideways (مُعْتَرِضًا): (TA:) or extended widely. (IAar, TA.) A4: حَبَاهُ, (S, Msb, K,) aor. as above, (TA,) inf. n. حَبْوٌ (TA) and حَبْوَةٌ, (S, TA,) or this is a simple subst, (K,) and the inf. n. is حِبَآءٌ, (Msb,) or this last also is a simple subst., (S, * K,) He gave him (S, Msb, K) a thing (Msb) without any compensation (Msb, K) and without [receiving] any favour, or benefit: or in a general sense. (K. [See also حِبَآءٌ below.]) You say, حَبَاهُ كَذَا and بِكَذَا He (God, or a man,) gave him such a thing without [receiving] any favour, or benefit, and without requital. (Ham pp. 327 and 654.) b2: And also, (K,) aor. as above, inf. n. حِبَآءٌ, (TA,) He denied him, refused him, or refused to give him; (K, TA;) on the authority of IAar only. (TA.) Thus the verb bears two contr. significations. (K.) b3: حبا مَا حَوْلَهُ He defended, protected, or guarded, what was around him; (As, S, K;) as also ↓ حبّاهُ, inf. n. تَحْبِيَةٌ. (S, K.) J cites as an ex. of the former verb, from a poem of Ibn-Ahmar, the phrase لَمْ يَحْبُهَا فَحْلٌ [as though meaning A stallion did not defend them]; referring to she-camels: but accord. to AHn, it means did not regard them; being occupied with himself. (TA.) b4: You say also, فُلَانٌ يَحْبُو قَصَاهُمْ and يَحُوطُ قَصَاهُمْ [Such a one fights in their defence; or defends them in a distant quarter: but generally meant ironically: see 1 in art. حوط]: both signify the same. (Abu-l-'Abbás, TA.) 2 حَبَّوَ see 1.3 حاباهُ, (Msb, K,) inf. n. مُحَابَاةٌ (Msb, K, KL) and حِبَآءٌ, (K,) He vied, or contended, with him in giving. (KL.) b2: He aided him, or assisted him: he treated him, or behaved towards him, with partiality; was partial towards him: and inclined towards him: (K:) he treated him in an easy and a gentle manner. (Msb.) b3: حاباهُ فِى البَيْعِ, (S, MA,) inf. n. مُحَابَاةٌ, (S, Mgh, KL,) He abated the price, or payment, to him in selling: (MA, KL, PS:) or he treated him in an easy and a gentle manner therein: (TK:) from حِبَآءٌ signifying “ a gift. ” (Mgh.) 4 رَمَى فَأَحْبَى He shot, and made his arrow to fall short of the butt (IAar, K) and then to leap so as to hit the butt. (IAar, TA.) 5 تَحَبَّوَ see what next follows.8 احتبى He drew together and confined his back and his shanks (S, Mgh, Msb, and Har p. 179) with his رِدَآء, (S,) or with a garment, or piece of cloth, or with some other thing, (Mgh, Msb, and Har ubi suprà,) when sitting, to be like him who is leaning [his back against a wall]: (Har ubi suprà:) he drew his legs against his belly with a garment, or piece of cloth, confining them therewith, together with his back, and binding it, or making it tight, upon them, so as to preserve him from falling, [when he sat,] like a wall: (IAth, TA:) and ↓ تحبّى signifies the same: (TA:) or احتبى بِالثَّوْبِ he inwrapped himself with the garment: or he drew together and confined his back and his shanks with a turban or the like: (K:) for the Arabs not having walls in their deserts to lean against in their assembling, the man used to set up his knees in his sitting, and put against them a sword, or surround them [and his back] with a piece of cloth, or knit his hands, or arms, together upon them, and rest against them; this standing him in stead of leaning. (Har ubi suprà.) The doing this in one garment is forbidden, in a trad., lest, by accident, what decency requires to be concealed should become exposed. (IAth, TA.) You say also, احتبى بِيَدَيْهِ [He confined his legs against his belly with his hands, or arms, in sitting, to support himself by so doing]. (S, Msb. *) [See also قُرْفُصَآءُ.] الاِحْتِبَآءُ with the sword is practised on the occasions of making a covenant for mutual protection, or war, or appointing a chief, and the like; because the sword may be wanted in these cases. (Ham p. 711.) حَبًا: see حَبِىٌّ.

حُبَةٌ A grape: (K:) or grapes when they first grow, from the berry, not from planting: (TA:) pl. حُبًى. (K.) حَبْوَةٌ: see حِبَآءٌ.

حُبْوَةٌ a subst. from اِحْتَبَى, (Yaakoob, S, K,) as also ↓ حِبْوَةٌ (S, Msb, K) and حِبْيَةٌ (K) and ↓ حِبَآءُ and ↓ حُبَآءٌ: (Ks, K:) meaning [The act denoted by اِحْتَبَى; i. e. اِحْتِبَآءٌ: and also] a turban, or piece of cloth, or some other thing with which a man performs what is termed الاِحْتِبَآءُ: (Har p. 179:) pl. حُبًى (Yaakoob, TA) and حِبًى. (Yaakoob, S, TA.) [See an ex. from a trad. voce نَمِرَةٌ: and see also a verse of El-Farezdak cited voce حَلَّ.] Hence, حَلَّ حُبْوَتَهُ and عَقَدَ حُبْوَتَهُ mean (assumed tropical:) He rose, or stood up, and (assumed tropical:) He sat. (Har p. 179. The former phrase is also mentioned in the S.) And the saying, الحُبَى حِيطَانُ العَرَبِ [The things used for the purpose of اِحْتِبَآء are the walls of the Arabs: see 8]. (TA.) And the saying, in a trad. of ElAhnaf (when he was asked in a time of war, “ When is forbearance? ”), ↓ عِنْدِ الحُبَآءِ [On the occasion of اِحْتِبَآء]; meaning that forbearance is to be approved in peace, not in war. (TA.) الحبوة on Friday, when the Imám is reciting the khutbeh, is forbidden; because الاِحْتِبَآء induces sleep, and exposes the purity of the worshipper to be annulled. (TA.) A2: See also حِبَآءٌ.

حِبْوَةٌ: see حُبْوَةٌ: A2: and see also حِبَآءٌ.

حُبَآءٌ; see حُبْوَةٌ, in two places.

حِبَآءٌ (S, Mgh, K) a subst. from حَبَاهُ “ he gave him without any compensation ” &c., (K,) as also ↓ حُبْوَةٌ (Msb, K) and ↓ حَبْوَةٌ and ↓ حِبْوَةٌ; (K;) all held by Lh to be inf. ns.: (TA:) or meaning A gift. (S, Mgh.) And the first, The dowry of a woman or wife. (TA.) A2: See also حُبْوَةٌ, in two places.

حَبِىٌّ: see حَابٍ. b2: Also A collection of clouds; syn. سَحَابٌ; because it creeps along; or from حَبَا meaning عَرَضَ, wherefore it is also called عَارِضٌ: (Mgh:) or applied to a collection of clouds as meaning that presents itself, or its breadth, or width, or its side, or extends sideways, (S, Ham p. 785, and EM p. 51,) heaped up, (EM,) in the tracts of the horizon, (Ham,) like a mountain, before it covers the sky; (S, EM;) as also ↓ حَبًا; (S;) so called because near to the earth, (S, Ham,) as though creeping, or crawling, like a child; or from حَبَا; like as سَحَابٌ is from سَحَبَ, (Ham,) or from سَحَبَ أَهْدَابَهُ: (TA:) or, as also ↓ حُبِىٌّ, a collection of clouds overpeering (يُشْرِفُ, in [some of] the copies of the K, erroneously, يشرق, TA) from the horizon upon the earth: or heaped up, one part above another. (K, TA.) حُبِىٌّ: see the next preceding paragraph.

حَابٍ Near; applied to thing of any kind. (S.) [Hence,] حَابِى الحُيُودِ Having the heads of the ribs connected [by means of the cartilages], one with another. (Az, TA.) And إِنَّهُ لَحَابِى

الشَّرَاسِيفِ Verily he is protuberant in the two sides. (S.) b2: Having the shoulder-joints elevated to, or towards, the neck; (K;) applied to a man, and likewise to a camel. (TA.) A2: An arrow that creeps along (KT, K) upon the ground (KT) to the butt, (KT, K,) having fallen short of it: (KT:) or an arrow that glides along the ground, and then hits the butt: pl. حَوَابٍ. (Msb.) Hence the saying, in a trad., إِنَّ حَابِيًا خَيْرٌ مِنْ زَاهِقٍ, i. e. An arrow such as is termed حَابٍ, though weak, having hit the butt, is better than one that goes beyond the butt by its vehemence of passage, and its force, not having hit it: meaning, by the two arrows, one who attains the truth, or right, or a part thereof, though weak; and another who goes beyond it, and far from it, though strong. (TA.) A3: A thing presenting itself, or its breadth, or width, or its side; as also ↓ حَبِىٌّ; (K;) as in the saying of El-'Ajjáj, describing a [vessel such as is called] قُرْقُور, فَهْوَ إِذَا حَبَا لَهُ حَبِىُّ i. e. [So it,] when waves present themselves, or their breadth, &c., to it. (TA.) [Hence,] رَمَلٌ حَابٍ Overpeering sands presenting themselves, or their breadth, &c. (TA.) And جَبَلٌ حَابٍ A heavy, overpeering mountain. (TA.) b2: Also A certain plant: (K:) so called because of its height. (TA.) And حَابِيَةٌ A tract of sand (رَمْلَةٌ), (K, TA,) elevated and overpeering, (TA,) producing that plant. (K, TA.)

الفَرَمَا:
بالتحريك، والقصر، في الإقليم الثالث، طولها من جهة المغرب أربع وخمسون درجة وأربعون دقيقة، وعرضها إحدى وثلاثون درجة ونصف، وهو اسم عجمي أحسبه يونانيّا ويشركه من العربية وقد يمدّ، إن الفرم شيء تعالج به المرأة قبلها ليضيّق، ومنه يقال: يا ابن المستفرمة بعجم الزبيب، وقيل:
هو الخرق التي تستدّ بها إذا حاضت، وأفرمت الحوض: ملأته في لغة هذيل، قال أبو بكر محمد ابن موسى: الفرما مدينة على الساحل من ناحية مصر، ينسب إليها أبو علي الحسين بن محمد بن هارون ابن يحيى بن يزيد الفرمي، قيل إنه من موالي شرحبيل ابن حسنة، حدث عن أحمد بن داود المكي ويحيى ابن أيوب العلّاف، مات في سنة 334، وقال الحسن ابن محمد المهلّبي: وأما الفرما فحصن على ضفّة البحر لطيف لكنه فاسد الهواء وخمه لأنه من كل جهة حوله سباخ تتوحّل فلا تكاد تنضب صيفا ولا شتاء، وليس بها زرع ولا ماء يشرب إلا ماء المطر فإنه يخزن في الجباب ويخزنون أيضا ماء النيل يحمل إليهم في المراكب من تنّيس، وبظاهرها في الرمل ماء يقال له العذيب ومياه غيره في آبار بعيدة الرشاء وملحة تنزل عليها القوافل والعساكر، وأهلها نحاف الأجسام متغيّر والألوان، وهم من القبط وبعضهم من العرب من بني جرى وسائر جذام، وأكثر متاجرهم في النوى والشعير والعلف لكثرة اجتياز القوافل بهم، ولهم بظاهر مدينتهم نخل كثير له
رطب فائق وتمر حسن يجهّز إلى كل بلد، قال أهل السير: كان الفرما والإسكندر أخوين بنى كل واحد مدينة، فقال الإسكندر: قد بنيت مدينة إلى الله فقيرة وعن الناس غنيّــة، فبقيت بهجتها ونضرتها إلى اليوم، وقال الفرما: قد بنيت مدينة إلى الناس فقيرة وعن الله غنيــة، فلا يمرّ يوم إلا وفيها شيء ينهدم حتى إنه في زماننا هذا لا يعرف أحد أثر بنائها لأنها خربت وسفت عليها الرمال، وهي مدينة قديمة بين العريش والفسطاط قرب قطية وشرقي تنيس على ساحل البحر على يمين القاصد لمصر، وبينها وبين بحر القلزم المتصل ببحر الهند أربعة أيام وهو أقرب موضع بين البحرين بحر المغرب وبحر المشرق وهي كثيرة العجائب غريبة الآثار، ذكر أهل مصر أنه كان فيها طريق إلى جزيرة قبرس في البرّ فغلب عليها ماء البحر، وكان بها مقطع الرخام الأبلق فغلب عليه البحر أيضا، وكان مقطع الرخام الأبيض بلوينة غربي الإسكندرية، وقال ابن قديد: كان أحمد بن المدبر قد أراد هدم أبواب الفرما وكانت من حجارة شرقي حصن الفرما فخرج أهل الفرما ومنعوه من ذلك وقالوا: إن هذه الأبواب التي ذكرت في كتاب الله، قال يعقوب لبنيه: يا بنيّ لا تدخلوا من باب واحد وادخلوا من أبواب متفرقة، فتركها، ونخلها كان من العجب فإنه كان يتمر حين ينقطع البسر والرطب من سائر البلدان فإنه يبتدئ حين يأتي كوانين فلا ينقطع أربعة أشهر حتى يجيء البلح في الربيع في غيرها من البلاد ولا يوجد هذا بالبصرة ولا غيرها، ويكون في بسرها ما تزن البسرة قريبا من عشرين درهما، ويكون منه ما يقارب أن يكون فترا، وفتحها عمرو بن العاص عنوة في سنة 18 في أيام عمر بن الخطاب، رضي الله عنه، وقد ذكرها أبو نواس في قصيدته التي مدح فيها الخصيب فقال:
وأصبحن قد فوّزن عن نهر فطرس، ... وهنّ عن البيت المقدس زور
طوالب بالرّكبان غزّة هاشم ... وبالفرما من حاجهنّ شقور
ولما أتت فسطاط مصر أجارها ... على ركبها، ألّا تزال، مجير
من القوم بسّام كأنّ جبينه ... سنا الصّبح يسري ضوؤه فينير
وينسب إليها أبو علي الحسين بن محمد بن هارون بن يحيى الفرمي، حدّث عن أحمد بن داود المكي، وكان ثقة، توفي سنة 334 في ذي القعدة.

بَاجَةُ:
في خمسة مواضع، منها: باجة، بلد بإفريقية تعرف بباجة القمح، سمّيت بذلك لكثرة حنطتها، بينها وبين تنس يومان. وحدثني من أثق به أن الحنطة تباع فيها كل أربعمائة رطل، برطل بغداد، بدرهم واحد فضة. قال أبو عبيد البكري:
ومدينة باجة إفريقية مدينة كثيرة الأنهار، وهي على جبل يقال له عين الشمس في هيئة الطيلسان يطّرد حواليها، وفيها عيون الماء العذب، ومن تلك العيون عين تعرف بعين الشمس، هي تحت سور المدينة، والباب هناك ينسب إليها، ولها أبواب غير هذا. وفي داخل البلد عين أخرى عذبة، وحصنها أزليّ مبنيّ بالصخر الجليل أتقن، بناء، يقال إنه من عهد عيسى، عليه السلام، وفيها حمّامات ماؤها من العيون، وفنادق كثيرة، وهي دائمة الدجن والغيم، كثيرة الأمطار والأنداء، قلما يصحى هواؤها، وبها يضرب المثل في كثرة المطر، ولها نهر من جهة المشرق يجيء من جهة الجنوب إلى القبلة على ثلاثة أميال منها، وحولها بساتين عظيمة تطرّد فيها المياه، وأرضها سوداء مشقّقة، تجود فيها جميع الزروع، وبها
حمص وفول قلما يوجد مثله. وتسمى باجة هذه هري إفريقية، لريع زرعها وكثرة أنواعه فيها، ورخصه فيها، أمحلت البلاد أو أسرعت. وإذا كانت أسعار القيروان نازلة لم يكن للحنطة بها قيمة، وربما اشتري وقر البعير بها من تمر بدرهمين، ويردها في كل يوم من الدواب والإبل العدد العظيم، الألف والأكثر، لنقل الميرة منها، فلا يزيد في سعرها ولا ينقص. وامتحن أهل باجة في أيام أبي يزيد مخلّد ابن يزيد بالقتل والسبي والحريق، وقال الرّاجز في ذلك:
وبعدها باجة أيضا أفسدا، ... وأهلها أجلى ومنها شرّدا
وهدّم الأسوار والمعمورا، ... والدّور قد فتّش والقصورا
ولم يزل الناس يتنافسون في ولاية باجة. وكان المتداولون لذلك بني عليّ بن حميد الوزير، فإذا عزل منهم أحد لم يزل يسعى ويتلطف ويهادي ويتاحف حتى يرجع إليها، فقيل لبعضهم: لم ترغبون في ولايتها؟ فقال: لأربعة أشياء، قمح عندة، وسفرجل زانة، وعنب بلطة، وحوت درنة. وبها حوت بوريّ ليس في الآفاق له نظير، يخرج من الحوت الواحد عشرة أرطال شحم، وكان يحمل إلى عبيد الله، يعني الملقّب بالمهدي جد ملوك مصر، حوتها في العسل فيحفظه حتى يصل طريّا. وينسب إلى باجة هذه أبو محمد عبد الله بن محمد بن علي الباجي الأندلسي أصله من باجة إفريقية، سكن إشبيلية، كذا نسبه ونسب ابنه أبا عمر أحمد بن عبد الله، أبو موسى محمد بن عمر الحافظ الأصبهاني وأبو بكر الحازمي في الفيصل، ونسبه أبو الفضل محمد بن طاهر إلى باجة الأندلس، كذا قال أبو سعد. وقد رد ذلك عليه أبو محمد عبد الله بن عيسى بن أبي حبيب الحافظ الإشبيلي، وقال: إنه من باجة إفريقية، فأما الحافظ عبد الــغني بن سعيد فإنه قال في قرينة الناجي، بالنون، وأبو عمر أحمد بن عبد الله الباجي الأندلسي من أهل العلم، كتبت عنه وكتب عني، ووالد أبي عمر هذا من أجلة المحدثين، كان يسكن إشبيلية ولم يزد. وقال غيره: روى عنه أبو عمر بن عبد البرّ وغيره، مات قريبا من سنة أربعمائة. وأما أبو الوليد بن الفرضي فإنه قال: عبد الله بن عليّ بن شريعة اللخمي المعروف بالباجي من أهل إشبيلية يكنى أبا محمد سمع بإشبيلية من محمد بن عبد الله بن الفوق وحسن بن عبد الله الزبيدي وسيد أبيه الزاهد، وسمع بقرطبة عن محمد ابن عمر بن لبانة وذكر غيره، ورحل إلى البيرة فسمع بها من محمد بن فطيس كثيرا، وكان ضابطا لروايته صدوقا حافظا للحديث بصيرا بمعانيه لم ألق فيمن لقيته بالأندلس أحدا أفضله عليه في الضبط، وأكثر في وصفه، ثم قال: وحدث أكثر من خمسين سنة، وسمع منه الشيوخ إسماعيل بن إسحاق وأحمد ابن محمد الجزار الإشبيلي الزاهد وعبد الله بن إبراهيم الأصيلي وغيرهم، قال: وسألته عن مولده فقال:
ولدت في شهر رمضان سنة 291، ومات في السابع عشر من شهر رمضان سنة 378، قال عبيد الله المستجير بعفوه: فهذا الإمام ابن الفرضي ذكر أبا محمد هذا، وهذا الإمام عبد الــغني ذكر ابنه أبا عمر ولم ينسب واحد من الإمامين واحدا من الرجلين إلى باجة إفريقية. وقد صرّحا بأنهما من الأندلس، وفي هذا تقوية لقول ابن طاهر، والله أعلم، والذي صحّح لنا نسبته إلى باجة إفريقية فأبو حفص عمر بن محمود بن غلّاب المقري الباجي، قال أبو طاهر السلفي: هو
من باجة إفريقية وكان رجلا من أهل القرآن صالحا، قال: وسألته عن مولده فقال: في رجب سنة 434 بباجة القمح بإفريقية لا باجة الأندلس، وتوفي سنة 520 في صفر، قال: وكتبت عنه أشياء كثيرة، وصحب عبد الحق بن محمد بن هارون السبتي وعبد الجليل بن مخلوق وغيرهما، وباجة الزيت بإفريقية أيضا وقرأت بخط الحسن بن رشيق القيرواني الأزدي الشاعر الإفريقي، قال محمد بن أبي معتوج: من أهل باجة الزيت بالساحل من كورة رصفة وبها نشأ وتأدب وكان من تلاميذ محمد بن سعيد الأبروطي، وكان بديهيّا هجّاء لا يتقي دائرة، وهو القائل في أبي حاتم الزبني وكان مولعا بهجائه:
أبا حاتم سدّ، من أسفلك، ... بشيء هو الشطر من منزلك

دعو

1 دَعَوْتُ and دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. Pers\. fem. sing.

تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. Pers\. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) b2: You say, دَعَا اللّٰهَ, (K,) first Pers\. دَعَوْتُ, aor. ـْ (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ اللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) b3: دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) b4: [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] b5: دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and ↓ اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) b6: [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) b7: [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَادْعُوا شُهَدَآءَكُمْ meansAnd call ye to your aid [your helpers]. (TA.) b8: And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) b9: And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِابْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) b10: دَعَاهُ اللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) and دَعَاهُ اللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) b11: دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.) 3 مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, أُدَاعِيكَ مَا مُسْتَصْحَبَاتٌ مَعَ السُّرَى حِسَانٌ وَمَا آثَارُهَا بِحِسَانِ [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) b2: And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) b3: دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) b4: [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “Convocavit ad Deum propheta, præco sacer,” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]4 أَدْعَاهُ [so in some copies of the K; in other copies ↓ اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read ↓ يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read ↓ اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]5 التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.]) 6 التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) and تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) b2: [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) b3: تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) b4: التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) b5: يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) b6: See also 8, in two places.

A2: [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.]) 7 اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَانْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.) 8 اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) and اِدَّعَوُا الشَّىْءَ and الشىء ↓ تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا الَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning and they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) b2: You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also ↓ التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.) 10 إِسْتَدْعَوَ see 1, near the middle of the paragraph. b2: [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. b2: [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى

غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) b3: The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) b4: A call, or an invitation, to El-Islám. (Mgh.) Yousay, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام ↓ دِعَايَةِ and الاسلام ↓ دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and ↓ دَعايَتُهُ and ↓ دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) b5: An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and ↓ دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does ↓ مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى

دَعْوَةِ فُلَانٍ and ↓ مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and ↓ الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) b6: See also دِعْوَةٌ: b7: and دَعْوَى. b8: Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ

[meaning The confederation of such a one is with the sons of such a one]. (TA.) دُعْوَةٌ: see the next preceding paragraph.

دِعْوَةٌ respects relationship, (S, Msb,) like ↓ دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دَعْوَةٌ. (S, Msb.) See also دَعْوَى. b2: Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) b3: See also دَعْوَةٌ.

دَعْوَى: see دُعَآءٌ, in five places. b2: Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so ↓ دَعَاوَةٌ (M, Msb, K) and ↓ دِعَاوَةٌ and ↓ دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and ↓ دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and ↓ دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) b3: See also دِعْوَةٌ.

دُعْوِىٌّ is a word used only in negative sentences: (S:) you say, مَا بِالدَّارِ دُعْوِىٌّ There is not in the house any one: (S, K: *) Ks says that it is from دَعَوْتُ, and [properly] means لَيْسَ فِيهَا مَنْ يَدْعُو [there is not in it one who calls, &c.]. (S.) دُعَآءٌ is an inf. n. of 1; (Msb, K;) as also ↓ دَعْوَى: (K:) the former is originally دُعَاوٌ: (S:) [both, used as simple substs., signify A prayer, or supplication, to God:] and the pl. of the former is أَدْعِيَةٌ. (S.) IF says that some of the Arabs, for ↓ دَعْوَةٌ, say ↓ دَعْوَى, with the fem. alif [written ى]. (Msb, TA.) One says, اَللّٰهُمَّ المُسْلِمِينَ ↓ أَشْرِكْنَا فِى دَعْوَى, meaning [O God, make us to share] in the prayer (دُعَآء) of the Muslims. (TA.) And hence, in the Kur [x. 10], فِيهَا سُبْحَانَك اللّٰهُمَّ ↓ دَعْوَاهُمْ [Their prayer in it shall be سبحانك اللّٰهمّ]. (TA.) [دُعَآءٌ followed by لِ signifies An invocation of good, a blessing, or a benediction: followed by عَلَى, an imprecation of evil, a curse, or a malediction.] سُورَهُ الدُّعَآءِ is a title of The first chapter of the Kur-án. (Bd.) b2: [Hence,] دُعَآءٌ signifies also Adoration, worship, or religious service. (TA.) b3: And i. q. إِيمَانٌ [i. e. Belief; particularly in God, and in his word and apostles &c.: faith: &c.]: a meaning mentioned by the Expositors of El-Bukháree. (TA.) b4: [Also A call, or cry; and so ↓ دَعْوَى, as in the Kur vii. 4 (where the latter is explained by Bd as syn. with the former) and xxi. 15.] b5: And [particularly] A calling, or crying, for aid or succour. (TA.) دَعِىٌّ One invited to a repast: pl. دُعَوَآءُ; as in the saying عِنْدَهُ دُعَوَآءُ [With him, or at his abode, are guests invited to a repast]. (TA.) b2: One who makes a claim in respect of relationship; (S;) [i. e.] one who claims as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one who claims the relationship of a son to a person who is not his father: or one who is claimed as a son by a person who is not his father; (Az, Msb;) an adopted son: (S, K:) pl. أَدْئِيَآءُ, (S,) which is anomalous; (Bd in xxxiii. 4;) occurring in the Kur [in the verse just referred to], where it is said, وَمَاجَعَلَ أَدْئِيَاءَكُمْ أَبْنَآءَكُمْ (S) Nor hath He made your adopted sons to be your sons in reality. (Jel.) b3: And One whose origin, or lineage, or parentage, is suspected; (K, TA;) as also ↓ مَدْعِىٌّ: pl. of the former as in the next preceding sentence. (TA.) دَعَاوَةٌ and دِعَاوَةٌ: see دَعْوَى.

دِعَايَةٌ: see دَعْوَةٌ, in two places.

دَعَّآءٌ One who prays, or supplicates God, or who calls, &c., much, or often. (TA.) الدَّعَّآءَةُ [an epithet in which the quality of a subst. predominates;] The سَبَّابَة [or fore finger]; (K;) i. e. the finger with which one calls [or beckons]. [TA.) دَاعٍ [Praying, or supplicating God:] calling, or summoning: (Mgh:) [inviting:] and particularly, [as an epithet in which the quality of a subst. predominates,] one who calls, or summons, or invites, to obey a right or a wrong religion: (TA:) pl. دُعَاةٌ (Mgh, Msb, TA) and دَاعُونَ. (Msb, TA.) [Hence,] دَاعِى اللّٰهِ [God's summoner, or inviter; i. e.] the prophet: (K:) and also, (Msb, K,) or simply الدَّاعِى, (TA,) The مُؤَذِّن [or summoner to prayer]. (Msb, K, TA.) [Hence also, دَاعِى المَنَايَا The summoner of death, lit. of deaths; like طَارِقُ المَنَايَا] b2: See also the next paragraph, in two places. b3: Also A punisher. (TA.) دَاعِيَةٌ: see دَعْوَةٌ, in two places: b2: and see also دَعْوَى. b3: دَاعِيَّةٌ اللَّبَنِ The remainder of the milk, (K,) or what is left, of the milk, in the udder, (S, Mgh,) that draws, or attracts, (K,) or in order that it may draw, or attract, (S, Mgh,) what is to come after it; (S, Mgh, K; *) as also اللَّبَنِ ↓ دَاعِى, occurring in a trad., where it is said, دَعْ دَاعِىَ اللَّبَنِ [Leave thou the remainder of the milk, in the udder, that is to draw, or attract, what is to come after it]; (S, Mgh;) i. e. do not exhaust it entirely. (Mgh.) b4: Hence, دَاعِيَةٌ is metaphorically applied to signify (tropical:) A mean, or means; a cause; or a motive; (Har p. 306;) [as also ↓ دَاعٍ, often used in these senses in the present day;] and so, in an intensive sense, ↓ مَدْعَاةٌ [properly signifying a cause of drawing, attracting, or inducing, &c., originally مَدْعَوَةٌ, being a noun of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]: (Idem p. 86:) [the pl. of the first is دَوَاعٍ.] b5: Also (assumed tropical:) The cry of horsemen in battle; (K;) as being a call to him who will aid, or succour. (TA.) b6: دَوَاعِى الصَّدْرِ (assumed tropical:) The anxiety [or rather anxieties] of the bosom. (Ham p. 509.) b7: دَوَاعِى الدَّهْرِ (tropical:) The vicissitudes of fortune: (K, TA:) sing. دَاعِيَةٌ. (TA.) أُدْعُوَّةٌ: see what next follows.

أُدْعِيَّةٌ (S, K) and ↓ أُدْعُوَّةٌ (K) An enigma; a riddle; (S, K; *) like أُحْجِيَّةٌ [and أُحْجُوَّةٌ]; and including such as is in verse, like that quoted above, in the second paragraph of this article. (S.) مَدْعَاةٌ: see دَعْوَةٌ, latter part, in three places: b2: and see also دَاعِيَةٌ: [pl. مَدَاعٍ. b3: Hence the saying,] لَهُ مَسَاعٍ وَمَدَاعٍ, i. e. (tropical:) [He possesses means of attaining honour and elevation, and] causes of glorying, or memorable and generous qualities, especially in war. (TA.) مَدْعُوٌّ pass. part. n. of 1; as also ↓ مَدْعِىٌّ.]

مَدْعِىٌّ: see what next precedes: b2: and see also دَعِىٌّ, last sentence.

مُدَّعًى Claimed property [&c.]: مُدَّعًى بِهِ is nought. (Mgh.) b2: مُدَّعًى عَلَيْهِ One upon whom a claim is made for property [&c.]. (Mgh.) [A defendant in a law-suit.]

مُدَّعٍ Claiming property [&c.]; a claimant. (Mgh.) [A plaintiff in a law-suit.]

مَيُورْقَةُ:
بالفتح ثم الضم، وسكون الواو والراء يلتقي فيه ساكنان، وقاف: جزيرة في شرقي الأندلس بالقرب منها جزيرة يقال لها منورقة، بالنون، كانت قاعدة ملك مجاهد العامري، وينسب إلى ميورقة جماعة، منهم: يوسف بن عبد العزيز بن علي بن عبد الرحمن أبو الحجاج اللخمي الميورقي الأندلسي الفقيه المالكي، رحل إلى بغداد وتفقّه بها مدّة وعلّق على الكياء وقدم دمشق سنة 505، قال ابن عساكر: وحدثنا بها عن أبي بكر أحمد بن علي بن بدران الحلواني وأبي الخير المبارك بن الحسين الغساني وأبي الغنائم أبيّ النّرسي وأبي الحسين ابن الطيوري وعاد إلى الإسكندرية ودرّس بها مدة وانتفع به جماعة، والحسن بن أحمد ابن عبد الله بن موسى بن علون أبو علي الغافقي الأندلسي الميورقي الفقيه المالكي يعرف بابن العنصري، ولد بميورقة سنة 449، سمع ببلده من أبي القاسم عبد الرحمن بن سعيد الفقيه، وسمع ببيت المقدس ومكة وبغداد ودمشق ورجع إلى بلده في ذي الحجة سنة 471، ومن ميورقة محمد بن سعدون بن مرجا بن سعد ابن مرجا أبو عامر القرشي العبدري الميورقي الأندلسي الحافظ، قال الحافظ أبو القاسم: كان فقيها على مذهب داود بن علي الظاهري وكان أحفظ شيء لقيته، ذكر لي أنه دخل دمشق في حياة أبي القاسم بن أبي العلاء وغيره ولم يسمع منهم، وسمع من أبي الحسن بن طاهر النحوي بدمشق ثم سكن بغداد وسمع بها أبا الفوارس الزّينبي وأبا الفضل بن خيرون وابن خاله أبا طاهر ويحيى بن أحمد البيني وأبا الحسين ابن الطيوري وجعفر ابن أحمد السّرّاج وغيرهم وكتب عنهم، قال: وسمعت أبا عامر ذات يوم يقول وقد جرى ذكر مالك بن أنس قال: دخل عليه هشام بن عمّار فضربه بالدّرّة، وقرأت عليه بعض كتاب الأموال لأبي عبيد فقال لي يوما وقد مرّ بعض أقوال أبي عبيد: ما كان إلا حمارا مغفلا لا يعرف الفقه، وحكى لي عنه أنه قال في إبراهيم النخعي: أعور سوء، فاجتمعنا يوما عند أبي القاسم ابن السمرقندي لقراءة الكامل لابن عدي فحكى ابن عدي حكاية عن السعدي فقال: يكذب ابن عدي إنما هو قول إبراهيم بن يعقوب الجوزجاني، فقلت له:
السعدي هو الجوزجاني، ثم قلت له: إلى كم يحتمل منك سوء الأدب؟ تقول في إبراهيم النخعي كذا وفي مالك كذا وفي أبي عبيد كذا وفي ابن عدي كذا! فغضب وأخذته الرعدة، قال: وكان البرداني وابن الخاضبة يحاقّوني وآل الأمر إلى أن تقول لي هذا! فقال له ابن السمرقندي: هذا بذاك، وقلت له: إنما نحترمك ما احترمت الأئمة فإذا أطلقت القول فيهم فما نحترمك، فقال: والله لقد علمت من علم الحديث ما لم يعلمه غيري ممن تقدمني، وإني لأعلم من صحيح البخاري ومسلم ما لم يعلماه من صحيحيهما، فقلت له على وجه الاستهزاء: فعلمك إذا إلهام! فقال: إي والله إلهام! فتفرّقنا وهجرته ولم أتمم عليه كتاب الأموال، وكان
سيّء الاعتقاد يعتقد من أحاديث الصفات ظاهرها، بلــغني أنه قال يوما في سوق باب الأزج يوم يكشف عن ساق فضرب على ساقه وقال: ساق كساقي هذه، وبلــغني أنه قال: أهل البدع يحتجون بقوله: ليس كمثله شيء، أي في الألوهية، فأما في الصورة فهو مثلي ومثلك، وقد قال الله تعالى: يا نساء النبيّ لستنّ كأحد من النساء، أي في الحرمة لا في الصورة، وسألته يوما عن مذهبه في أحاديث الصفات فقال:
اختلف الناس في ذلك فمنهم من تأولها ومنهم من أمسك عن تأوّلها ومنهم من اعتقد ظاهرها ومذهبي أحد هذه الثلاثة مذاهب، وكان يفتي على مذهب داود، وبلــغني أنه سئل عن وجوب الغسل على من جامع ولم ينزل فقال: لا غسل عليه إلا أني فعلت ذلك بأمّ أبي بكر، يعني ابنه، وكان بشع الصورة أزرق اللباس يدّعي أكثر مما يحسن، مات يوم الأحد الخامس والعشرين من شهر ربيع الآخر سنة 524 ودفن بباب الأزج بمقبرة الفيل وكنت إذ ذاك ببغداد ولم أشهده، آخر ما ذكره ابن عساكر، وعلي ابن أحمد بن عبد العزيز بن طير أبو الحسن الأنصاري الميورقي، قدم دمشق وسمع بها وحكى عن أبي محمد غانم بن الوليد المخزومي وأبي عمر يوسف بن عبد الله ابن محمد بن عبد البرّ النّميري وأبي الحسن علي بن عبد الــغني القيرواني وغيرهم، روى عنه عبد العزيز الكناني وهو من شيوخه وأبو بكر الخطيب وهبة الله ابن عبد الوارث الشيرازي وعمر بن عبد الكريم الدهستاني وأبو محمد بن الأكفاني وقال: إنه ثقة وكان عالما باللغة وسافر من دمشق في آخر سنة 463 إلى بغداد وأقام بها، ومات بها سنة 477، قال الحافظ:
حدثني أبو غالب الماوردي قال: قدم علينا أبو الحسن علي بن أحمد بن عبد العزيز الأنصاري البصرة في سنة 469 فسمع من أبي علي التّستري كتاب السنن وأقام عنده نحوا من سنتين وحضر يوما عند أبي القاسم إبراهيم بن محمد المناديلي وكان ذا معرفة بالنحو والقراءة وقرأ عليه جزءا من الحديث وجلس بين يديه وكان عليه ثياب خلقة فلما فرغ من قراءة الجزء أجلسه إلى جنبه، فلما مضى قلت له في إجلاسه إلى جنبه، فقال: قد قرأ الجزء من أوله إلى آخره وما لحن فيه وهذا يدل على فضل كثير، ثم قال: إن أبا الحسن خرج من عندنا إلى عمان ولقيته بمكة في سنة 73 أخبرني أنه ركب من عمان إلى بلاد الزنج وكان معه من العلوم أشياء فما نفق عندهم إلا النحو، وقال: لو أردت أن أكسب منهم ألوفا لأمكن ذلك وقد حصل لي منهم نحو من ألف دينار وتأسّفوا على خروجي من عندهم، ثم إنه عاد إلى البصرة على أن يقيم بها فلما وصل إلى باب البصرة وقع عن الجمل فمات من وقته، وذلك في سنة 474، كذا قال أولا مات ببغداد وههنا بالبصرة، ومن شعر الميورقي قوله:
وسائلة لتعلم كيف حالي ... فقلت لها: بحال لا تسرّ
وقعت إلى زمان ليس فيه ... إذا فتّشت عن أهليه حرّ

فرم

2 تَفْرِيمٌ [as an inf. n. of which the verb is فَرَّمَت] signifies A woman's contracting her فَلْهَم (or قُبُل, TA) [i. e. vulva or vagina] with the stones of raisins [which were supposed to have an astringent property, or with some other medicament: see فَرْمٌ: and see also 10]: and so تَفْرِيبٌ. (IAar, T.) 3 فِرَامٌ [app. as an inf. n. of which the verb is فَارَمَت] signifies A woman's menstruating, and stuffing her vulva with a piece of rag: and one says of her who has done this, ↓ اِفْتَرَمَت [and app. also فَاَرَمَت]. (T, K.) [See also فِرَامَةٌ.] b2: It occurs in a trad. [as an inf. n.] used in the sense of مُجَامَعَة [meaning (tropical:) The act of compressing]. (IAth, TA.) 4 افرم He filled (T, S, K) a watering-trough (T, K) or a vessel: (S:) of the dial. of Hudheyl. (T, S.) 8 اِفْتَرَمَت, said of a woman: see 3.10 اِسْتَفْرَمَت She (a woman) applied a medicament to her vulva, or vagina, to contract it: (S, K: *) or she stuffed her vulva, or vagina, (T, TA,) with the stones of raisins, and the like: (TA:) the women of [the tribe of] Thakeef, having a wideness in that part, made this use of the stones of raisins, desiring thereby to contract it: (M, TA: *) [see also 2: and see فَرْمٌ:] the epithet ↓ فَرْمَآءُ is applied to her who does thus; as also ↓ مُسْتَفْرِمَةٌ. (M, K.) b2: And [hence] one says of a mare, اِسْتَفْرَمَتْ بِالحَصَى, meaning (assumed tropical:) She caused the pebbles to enter her vulva by her vehement running. (TA. [And the same is implied in the S by an ex. and explanation of the part. n.]) فَرْمٌ, (T, S, M, K,) and ↓ فَرْمَةٌ, (S, K,) and ↓ فِرَامٌ, (M, K,) A medicament, or remedial application, (T, S, M, K,) such as the stones of raisins, (T, M,) used by a woman for the purpose of contracting her vulva, or vagina. (T, S, M, K.) فَرَمٌ The rag that is used on the occasion of menstruation: (IAth, TA:) and ↓ مَفَارِمُ signifies the rags used on the occasion thereof; and [may be an irreg. pl. of فَرَمٌ, like as مَشَابِهُ is held to be of شَبَهٌ, but it is said that it] is a pl. having no sing.: (M, TA:) [in the K, in art. حشو, the ↓ مَفَارِمُ (there in the CK erroneously written مَقَارِم) are said to be used by the مُسْتَحَاضَة: see 8 in that art.]

فَرْمَةٌ: see فَرْمٌ.

فَرْمَآءُ: see 10.

فِرَامٌ: see فَرْمٌ: A2: and see also the next following paragraph.

فِرَامَةٌ The piece of rag which a woman bears [stuffed] in her vulva, or vagina: (Az, T, K:) or her menstruating, and stuffing her vulva with a piece of rag; like ↓ فِرَامٌ [as expl. above: see 3]. (K.) أَفْرَمُ A man (TA) whose teeth become much broken. (K, TA.) مُفْرَمٌ Filled with water (T, M) &c.: (M:) mentioned by A'Obeyd, as applied to a wateringtrough: (T:) and applied also to a شِعْب [or road in a mountain, &c.,] as meaning filled with men, or people: (M:) of the dial. of Hudheyl. (T, M.) مَفَارِمُ: see فَرَمٌ, in two places.

مُسْتَفْرِمَةٌ: see 10.

ان

1 أَنَّ, aor. ـِ inf. n. أَنِينٌ and أُنَانٌ (S, M, Msb, K) and تَأْنَانٌ (S, K) and أَنٌّ, (M, K,) He moaned; or uttered a moan, or moaning, or prolonged voice of complaint; or said, Ah! syn. تَأَوَّهَ; (M, K;) by reason of pain: (S, TA:) he complained by reason of disease or pain: (TA:) he uttered a cry or cries: (Msb:) said of a man. (S, Msb.) b2: أَنِّتِ القَوْسُ, aor. ـِ inf. n. أَنِينٌ, The bow made a gentle and prolonged sound. (AHn, M.) A2: لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمٌ means I will not do it as long as there is a star in the heaven: (S, M, K:) أَنَّ being here a dial. var. of عَنَّ. (S.) You say also, مَا أَنَّ فِي الفُرَاتِ قَطْرَةٌ As long as there is a drop in the Euphrates. (T, S.) And لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءٌ [ I will not do it as long as there is rain in the heaven]. (S.) [It is said in the M that Lh mentions the last two sayings; but it is there indicated that he read قَطْرَةً and سَمَآءً: and] ISk mentions the saying, لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمًا, (T, M,) and مَا عَنَّ فِى السَّمَآءِ نَجْمٌ; (T;) [in the former of which, أَنّ must be a particle (which see below); but it seems that it should rather be إِنَّ, in this case, as ISd thinks; for he says,] I know not for what reason انّ is here with fet-h, unless a verb be understood before it, as ثَبَتَ or وُجِدَ: [ and he adds,] Lh mentions مَا أَنَّ ذلِكَ الجَبَلَ مَكَانَهُ [as long as that mountain is in its place]: and مَا أَنَّ حِرَآءً مَكَانَهُ [as long as Mount Hirà is in its place]: but he does not explain these sayings. (M.) أَنٌ is a pronoun, denoting the speaker, [I, masc. and fem.,] in the language of some of the Arabs: they say, أَنْ فَعَلْتُ [I did], with the ن quiescent: but most of them pronounce it [↓ أَنَ] with fet-h when conjoined with a following word; (Mughnee, K;) saying, أَنَ فَعَلْتُ: (TA:) and [↓ أَنَا] with ا in a case of pause: (Mughnee, K:) and some pronounce it with ا also when it is conjoined with a following word; saying, أَنَا فَعَلْتُ; [ as we generally find it written in books;] but this is of a bad dialect: (TA:) [this last assertion, however, requires consideration; for the dial. here said to be bad is that of Temeem, accord. to what here follows:] the Basrees hold that the pronoun consists of the ء and the ن, and that the [final] ا is redundant, because it is suppressed in a case of conjunction with a following word; but the Koofees hold that the pronoun is composed of all the three letters, because the ا is preserved in a case of conjunction with a following word in the dial. of Temeem. (Marginal note in a copy of the Mughnee.) [Accord. to Az,] it is best to say ↓ أَنَا in a case of pause; and ↓ أَنَ in a case of conjunction with a following word, as in أَنَ فَعَلْتُ ذَاكَ [I did that]; but some of the Arabs say, فَعَلْتُ ذَاكَ ↓ أَنَا; and some make the ن quiescent in a case of this kind, though this is rare, saying, أَنْ قُلْتُ ذَاكَ [I said that]; and Kudá'ah prolong the former ا, saying, قُلْتُهُ ↓ آنَ. (T.) [Accord. to J,] ↓ أَنَا is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle أَنْ which renders the aor. mansoob; the final ا being for the purpose of showing what is the vowel in a case of pause; but when it occurs in the middle [or beginning] of a sentence, it is dropped, except in a bad dialect. (S.) [Accord. to ISd,] ↓ أَنَ is a noun denoting the speaker; and in a case of pause, you add ا at the end, [saying ↓ أَنَا,] to denote quiescence; (M;) [or] it is better to do this, though it is not always done: (TA:) but it is said, on the authority of Ktr, that there are five dial. vars. of this word; namely, فَعَلْتُ ↓ أَنَ, and ↓ أَنَا, and ↓ آنَ, and أَنٌ, and ↓ أَنَهٌ, all mentioned by IJ; but there is some weakness in this: IJ says that the ه in ↓ أَنَهٌ may be a substitute for the ا in أَنَا, because the latter is the more usual, and the former is rare; or it may be added to show what is the vowel, like the ه, and be like the ه in كِتَابِيَهْ and حِسَابِيَهٌ. (M.) For the dual, as well as the pl., only نَحْنُ is used. (Az, TA.) b2: It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ أَنْتَ [Thou, masc.]; ت being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and أَنْ being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ أَنْتِ, (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ أَنْتُمَا, (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be أَنْتَان; but like كُمَا in ضَرَبْتُكُمَا: (M:) and ↓ أَنْتُمٌ and ↓ أَنْتُنَّ, (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) b3: To each of these the ك of comparison is sometimes prefixed; so that you say, ↓ أَنْتَ كَأَنَا [Thou art like me, or as I], and ↓ أَنَا كَأَنْتَ [or أَنَ كَأَنْتَ I am like thee, or as thou]; as is related on the authority of the Arabs; for though the ك of comparison is not prefixed to the [affixed] pronoun, and you say, أَنْتَ كَزَيْدٍ but not أَنْتَ كِي, yet the separate pronoun is regarded by them as being in the same predicament as the noun; and therefore the prefixing it to the latter kind of pronoun is approved. (S.) It is said in the Book of لَيْسَ, by IKh, that there is no such phrase, in the language of the Arabs, as أَنْتَ كِى, nor as أَنَا كَكَ, except in two forged verses; wherefore Sb says that the Arabs, by saying أَنْتَ مِثْلِى and أَنَا مثْلُكَ, have no need of saying أَنْتَ كِى and أَنَا كَكَ: and the two verses are these: وَلَوْلَا البَلَآءُ لَكَانُوا كَنَا فَلَوْلَا الحَيَآإُ لَكُنَّا كَهُمٌ [And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we]: and إِنْ تَكُنْ كِى فِإِنَّنِي كَكَ فِيهَا

إِنَّنَا فِى المَلَامِ مُصْطَحِبَانِ [If thou art like me, or as I, verily I am like thee, or as thou, in respect of her, or it, or them: verily we, in respect of blame, are companions]. (TA.) Az mentions his having heard some of the Benoo-Suleym say, كَمَا أَنْتَنِي, [the latter word being a compound of the pronoun أَنْتَ, regularly written separately, and the affixed pronoun نِى,] meaning Wait thou for me in thy place. (TA.) A2: It is also a particle: and as such, it is—First, a particle of the kind called مَصْدَرِىٌّ, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor. ] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, أُرِيدُ أَنْ تَقُومَ [I desire that thou stand, or that thou wouldst stand, or that thou mayest stand]; meaning أُرِيدُ قِيَامَكَ [I desire thy standing]. (S.) It occurs in two places: first, in that of the inchoative, or in the beginning of a phrase, so that it is in the place of a nom. case; as in the saying [in the Kur ii. 180], وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ [And that ye fast is better for you]; (Mughnee, K;) i. e. صِيَامُكُمْ [your fasting]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], أَلَمْ يَأَنِ لِلَّذِينَ آمَنُوا أَنٌ تَخْشَعَ قُلُوبُهُمْ [Hath not the time that their hearts should become submissive, i. e. the time of their hearts' becoming submissive, yet come unto those who have believed?]: and in the place of an accus. case; as in the saying [in the Kur x. 38], وَمَا كَانَ هذَا القْرْآنُ أَنْ يُفْتَرَء [And this Kur-án is not such that it might be forged; i. e., افُتِرِآءٌ; so in Bd and Jel; and so in a marginal note to a copy of the Mughnee, where is added, meaning مُفْتَرًى

forged]: and in the place of a gen. case; as in the saying [in the Kur lxiii. 10], مِنْ قَبْلِ أَنْ يَأْتِىَ

أَحَدَكُمُ الْمَوْتُ [Before that death come unto any one of you; i. e. before death's coming unto any one of you]. (Mughnee, K.) Sometimes it makes the aor. to be of the mejzoom form, (Mughnee, K,) as some of the Koofees and AO have mentioned, and as Lh has stated on the authority of certain of the Benoo-Sabbáh of Dabbeh; (Mughnee;) as in this verse: إِذَا مَا غَدَوْنَا قَالَ وِلْدَانُ أَهْلِنَا تَعَالوْغا إِلَى أَنْ يَأْتِنَا الصَّيْدُ نَحْطِبِ [When we went away in the morning, the youths of our family, or people, said, Come ye, until that the chase come to us, (i. e. until the coming of the chase to us,) let us collect firewood]. (Mughnee, K.) And sometimes it is followed by an aor. of the marfooa form; as in the saying [in the Kur ii. 233], accord. to the reading of Ibn-Moheysin, لِمَنْ أَرَادَ أَنْ يُتِمُّ الرَّضَاعَةَ [For him who desireth that he may complete the time of sucking; i. e. the completing thereof]; (Mughnee, K;) but this is anomalous, (I 'Ak p. 101, and TA,) or أَنْ is here a contraction of أَنَّ [for أَنَّهُ]: (I 'Ak:) and in the saying of the poet, أَنْ تَقَرَآنِ عَلَي أَسْمَآءِ وَيْحَكُمَا مِنِّى السَّلَامَ وَأَنْ لَا تُخْبِرَا أَحَدَا [That ye two convey, or communicate, to Asmà, (mercy on you! or woe to you!) from me, salutation, and that ye inform not any one]; but the Koofees assert that أَنٌ is here [in the beginning of the verse] a contraction of أَنَّ, and anomalously conjoined with the verb; whereas the Basrees correctly say that it is أَنٌ which renders the aor. mansoob, but is deprived of government by its being made to accord with its co-ordinate مَا, termed مَصْدَرِيَّة; (Mughnee;) or, as IJ says, on the authority of Aboo-'Alee, أَنٌ is here used by poetic licence for أَنَّكُمَا; and the opinion of the Baghdádees [and Basrees], that it is likened to مَا, and therefore without government, is improbable, because أَنْ is not conjoined with a verb in the present tense, but only with the preterite and the future. (M.) When it is suppressed, the aor. may be either mansoob or marfooa; but the latter is the better; as in the saying in the Kur [xxxix. 64], أَفَغَيْرَ اللّٰهِ تَأْمُرُونِّى أَعْبُدُ [Other than God do ye bid me worship?]. (S.) If it occurs immediately before a preterite, it combines with it to form an equivalent to an inf. n. relating to past time; being in this case without government: you say, أَعْجَيَنِيأَنْ قُمْتَ [It pleased me that thou stoodest]; meaning thy standing that is past pleased me: (S:) and thus it is used in the saying [in the Kur xxviii. 82], لَوْلَا أَنٌ مَنَّ اللّٰهُ عَلَيْنَا [Were it not for that God conferred favour upon us; i. e., for God's having conferred favour upon us]. (Mughnee.) It is also conjoined with an imperative; as in the phrase mentioned by Sb, كَتَبْتُ إِلَيهِ بِأَنة قُمٌ [I wrote to him, Stand; i. e. I wrote to him the command to stand]; which shows that AHei is wrong in asserting that whenever it is conjoined with an imperative it is an explicative [in the sense of أَيٌ], and that in this particular instance the ب may be redundant, which it cannot here be, because, whether redundant or not, it is not put immediately before anything but a noun or what may be rendered by a noun. (Mughnee.) b2: Secondly, it is a con-traction of أَنَّ; (Mughnee, K;) and occurs after a verb denoting certainty, or one used in a manner similar to that of such a verb: (Mughnee:) so in the saying [in the Kur lxxiii. 20], عَلِمَ أَنٌ سَيَكُونُ مِنْكُمٌ مَرْضَي [He knoweth that (the case will be this:) there will be among you some diseased; the affixed pronoun هُ, meaning اشَّأْنَ, being understood after أَنْ, which therefore stands for أَنَّهُ, i. e. أَنَّ الشَّأْنَ]: (Mughnee, K: *) and in the phrase, بَلَغَنِى أَنْ قَدْ كَانَ كَذَا وكَذَا [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that (the case is this:) such and such things have been]; a phrase of this kind, in which أَنْ occurs with a verb, not being approved without قَدْ, unless you say, بَلَغَنِى أَنَّهُ كَانَ كَذَا وَكَذَا: (Lth, T:) [for] when the contracted أَنْ has for its predicate a verbal proposition, of which the verb is neither imperfectly inflected, like لَيْسَ and عَسَى, nor expressive of a prayer or an imprecation, it is separated from the verb, according to the more approved usage, by قَدْ, or the prefix سَ, or سَوْفَ, or a negative, as لَا &c., or لَوْ: (I 'Ak pp. 100 and 101:) but when its predicate is a nominal proposition, it requires not a separation; so that you say, CCC عَلِمْتُ أَنْ زِيْدٌ قَائِمٌ [I knew that (the case was this:) Zeyd was standing]; (I 'Ak p. 100;) and بَلَغَنِى أَنْ زَيدٌ خَارِجٌ [It has come to my knowledge, or been related to me, or been told to me, &c., that (the case is this:) Zeyd is going, or coming, out, or forth]; (TA;) except in the case of a negation, as in the saying in the Kur [xi. 17], وأَنْ لَا إِلهَ إِلَّا هُوَ [And that (the case is this:) there is no deity but He]. (I 'Ak p. 100.) Thus used, it is originally triliteral, and is also what is termed مَصْدَرِيَّة; [عَلِمَ أَنْ, in the first of the exs. above, for instance, meaning عَلِمَ أَنَّهُ, i. e. عَلِمَ أَنَّ الشَّأْنَ, which is equivalent to عَلِمَ كَوْنَ الشَّأْنِ;] and governs the subject in the accus. case, and the predicate in the nom. case: and its subject must be a pronoun, suppressed, [as in the exs. given above, where it means الشَّأْنِ, and in a verse cited before, commencing أَنْ تَقْرَآنِ, accord. to A'boo-'Alee,] or expressed; the latter, accord. to the more correct opinion, being allowable only by poetic license: and its predicate must be a proposition, unless the subject is expressed, in which case it may be either a single word or a proposition; both of which kinds occur in the following saying [of a poet]: بِأَنْكَ رَبِيعٌ وغَيْثٌ مَرِيعٌ وَأَنْكَ هُنَاكَ تَكُونَ الثِّمَالَا [he is speaking of persons coming as guests to him whom he addresses, when their provisions are exhausted, and the horizon is dust-coloured, and the north wind is blowing, (as is shown by the citation of the verse immediately preceding, in the T,) and he says, They know that thou art like rain that produces spring-herbage, and like plenteous rain, and that thou, there, art the aider and the manager of the affairs of people]. (Mughnee. [In the T, for رَبِيعٌ, I find الَّربِيعُ; and for وَأَنْكَ, I there find وَقِدْمًا: but the reading in the Mughnee is that which is the more known.]) [J says,] أَنْ is sometimes a contraction of أَنَّ and does not govern [anything]: you say, بَلَغَنِى

أَنٌ زَيْدٌ خَارِجٌ [explained above]; and it is said in the Kur [vii. 41], وَنُودُوا أَنْ تِلْكُمُ الجَنَّةُ [and it shall be proclaimed to them that (the case is this:) that is Paradise]: (S:) [here, however, أَنة is regarded by some as an explicative, as will be seen below:] but in saying this, J means that it does not govern as to the letter; for virtually it does govern; its subject being meant to be understood; the virtual meaning being أَنَّهُ تِلْكُمُ الجَنَّةُ. (IB.) [In another place, J says,] You may make the contracted أَنْ to govern or not, as you please. (S.) Aboo-Tálib the Grammarian mentions an assertion that the Arabs make it to govern; as in the saying [of a poet, describing a beautiful bosom], كَأَنْ ثَذْيَيْهِ حُقَّانِ [As though its two breasts were two small round boxes]: but [the reading commonly known is كَأَنْ ثَدْيَاهُ حُقَّانِ (this latter reading is given in De Sacy's Anthol. Gram. Ar. p. 104 of the Ar. text; and both are given in the S;) كَأَنْ here meaning كَأَنَّهُ; and] Fr says, We have not heard the Arabs use the contracted form and make it to govern except with a pronoun, in which case the desinential syntax is not apparent. (T.) The author of the K says in the B that you say, عَلِمْتُ أَنْ زيْدًا لَمُنْطَلِقٌ [I knew that Zeyd was indeed going away], with ل when it is made to govern; and عَلِمْتُ أَنْ زَيْدٌ مُنْطَلِقٌ [I knew that (the case was this:) Zeyd was going away], without ل when it is made to have no government. (TA. [But in the latter ex. it governs the subject, which is understood, as in other exs. before given.]) [See an ex. in a verse ending with the phrase وَكَأَنْ قَدِ cited voce قَد, where كَأَنْ is for كَأَنَّهُ, meaning كَأَنَّ الشّأنَ, and a verb is understood after قد. and see also أَنَّ, below.]b2: Thirdly, it is an explicative, (Mughnee, K,) meaning أَيْ (S, M, and so in some copies of the K,) or [rather] used in the manner of أَيْ; (Mughnee, and so in some copies of the K;) [meaning قَائِلًا, or قَائِلِينَ; or يَقُولُ, or يَقُولُونَ; or some other form of the verb قَالَ; i. e. Saying ; &c.;] as in the saying [in the Kur xxiii. 27], فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْقُلْكَ [And we revealed, or spake by revelation, unto him, saying, Make thou the ark]; (Mughnee, K) and [in the Kur vii. 41,]وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ [And it shall be proclaimed to them, being said, That is Paradise]; or in these two instances it may be regarded as what is termed مَصْدَرِيَّة, by supposing the preposition [بِ] understood before it, so that in the former instance it is the biliteral, because it is put before the imperative, and in the second it is the contraction of أَنَّ because it is put before a nominal proposition; (Mughnee;) and [in the Kur xxxviii. 5,] وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا (S, M, Mughnee) i. e. [and the chief persons of them] broke forth, or launched forth, with their tongues, or in speech, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee.) For this usage of أَنْ certain conditions are requisite : first, that it be preceded by a proposition : secondly, that it be followed by a proposition; so that you may not say, ذَكَرْتُ عَسْجَدًا أَنْ ذَهَبًا, but you must say أَىٌ in this case, or must omit the explicative : thirdly, that the preceding proposition convey the meaning of القَوْلُ, as in the exs. above; in the last of which, انطلق has the meaning assigned to it above; not that of walking or going away : fourthly, that there be not in the preceding proposition the letters of القَوْلُ; so that one may not say, قُلْتُ لَهُ أَنِ افْعَلْ; or, if there be in it those letters, that the word which they compose shall be interpreted by another word; as in the saying, in the Kur [v, 117], مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِى بِهِ أَنِ اعْبُدُوا اللّٰهَ which may mean, as Z says, I have not commanded them [aught save that which Thou commandedst me, saying, Worship ye God]; (Mughnee;) in which instance Fr says that it is an explicative : (T :) fifthly, that there be not a preposition immediately before it; for if you say, كَتَبْتُ إِلَيْهِ بِأَنِ افْعَلْ كَذَا, it is what is termed مَصْدَرِيَّة [as we have before shown]. (Mughnee.) When it may be regarded as an explicative and is followed by an aor. with لا as in أَشَرْتُ إِلَيْهِ أَنْ لَا تَفْعَل كَذَا, it may be marfooa, [namely, the aor. ,] on the supposition that لا is a negative ; or mejzoom, on the supposition that it is a prohibitive; and in both cases ان is an explicative ; [so that the meaning is, I made a sign to him, as though saying, Thou wilt not do such a thing, in the former case ; or, in the latter, Do not thou such a thing ;] or mansoob, on the supposition that لا is a negative and that ان is what is termed مَصْدَرِيَّة: but if لا is wanting, it may not be mejzoom, but may be marfooa [if we use ان as an explicative] or mansoob [if ان be what is termed مَصْدَرِيَّة]. (Mughnee.)b3: Fourthly, it is redundant, as a corroborative, (Mughnee, K,) like whatever else is redundant : and thus it is in four cases : one of these, which is the most common, being when it occurs after لَمَّا denoting time; [and this is mentioned in the M ; ] as in the saying [in the Kur xxix. 32], وَلمَّا أَنْ جَآءَ تْ رُسُلُنَا لُوطًا [And when our apostles came to Lot]: (Mughnee:) [or,] accord. to J, (TA,) it is sometimes a connective to لَمَّا; as in the saying in the Kur [xii. 96], فَلَمَّا أَنْ جَآءَ الْبَشِيرُ [And when that (like as we say, " now that,") the announcer of good tidings came] : and sometimes it is redundant ; as in the saying in the Kur [viii. 34], وَمَا لَهُمْ أَنْ لَا يُعَذِبَهُمُ اللّٰهُ [as though it might be rendered But what reason have they, God should not punish them?] : (S, TA:) but IB says that the connective is redundant ; and [that ان is not redundant in the latter instance, for] if it were redundant in this verse of the Kur it would not render the [aor.] verb mansoob. (TA. [The author of the Mughnee, like IB, disallows that ان is redundant in a case of this kind, which Kh asserts it to be ; and says that فِى is under-stood before it.]) The second case is when it occurs between لَوٌ and a verb signifying swearing, the latter being expressed; as in this verse: فَأُقْسِمُ أَنْ لَوِ الْتَقَيْنَا وَأَنْتُمُ لَكَانَ لَنَا يَوْمٌ مِنَ الشَّرِّ مُظْلِمُ

[And I swear, had we and you met, there had been to us a dark day of evil]: and when that verb is omitted; as in the following ex.: أَمَا وَاللّٰهِ أَنْ لَوْ كُنْتَ حُرِّا وَمَا بِالْحُِرِأَنْتَ وَلَا العَتِيقِ [Verily, or now surely, by God, if thou wert freeborn; but thou art not the freeborn nor the emancipated]: so say Sb and others: Ibn-'Os-foor holds it to be a particle employed to connect the complement of the oath with the oath; but this is rendered improbable by the fact that it is in most cases omitted, and such particles are not. (Mughnee.) The third case, which is extr., is when it occurs between the ك [of comparison] and the noun governed by it in the genitive case; as in the saying, وَيَوْمًا تُوَافِينَا بِوَجْهٍ مُقَسَّمٍ

كَأَنٌ ظَبْيَةٍ تَعْطُو إِلَى وَارِقِ السَّلَمْ [And on a day thou comest to us with a beautiful face, like a doe-gazelle raising her head towards the goodly green-leaved tree of the selem kind], accord. to the reading of him who makes طبيةْ to be governed in the genitive case [instead of the accus. or the nom.; for if we read it in the accus. or the nom., أَنْ is a contraction of أَنَّ; in the former case, ظبية being its subject, and its predicate being suppressed; and in the latter case, the meaning being كَأَنَّهَا ظَبْيَةٌ, so that the subject of ان is suppressed]. (Mughnee.) The fourth case is when it occurs after إِذَا; as in the following ex.: فَأُمْهلُهُ حَتَّى إذَا أَنْ كَأَنَّهُ مُعَاطِى يَدٍ فِي لُجَّةِ المَآءِ غَامِرُ [And I leave him alone until when he is as though he were a giver of a hand to be laid hold upon, in the fathomless deep of the water immerged]. (Mughnee.) b4: [Fifthly,] among other meanings which have been assigned to it, (Mughnee,) it has a conditional meaning, like إِنٌ: (Mughnee, K:) so the Koofees hold; and it seems to be most probably correct, for several reasons: first, because both these forms occur, accord. to different readings, in several instances, in one passage of the Kur; as in [ii. 282,] أَنْ تَضِلٌّ

إِحْدَاهُمَا [If one of them twain (namely, women,) err]; &c.: secondly, because [the prefix] فَ often occurs after it; as in a verse commencing with أَبَا خُرَاشَةَ [as cited voce أَمَّا, accord. to some who hold that أمَّا in that verse is a compound of the conditional أَنْ and the redundant مَا; and as in the Kur ii. 282, where the words quoted above are immediately followed by فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى]: thirdly, because it is conjoined with إِنٌ [which forms a part of the compound إِكَّا] in this ex.: إِمَّا أَقَمْتَ وَأَمَّا أَنْتَ مُرْتَحِلًا فَاللّٰهُ يَكْلَأُ مَا تَأْتِى وَمَا تَذَرُ [If thou remain, and if thou be going away (أَمَّا meaning أَنْ كُنْتَ, as syn. with إِنْ كُنْتَ), may God guard thee (يَكْلَأُ being marfooa because of the ف) as long as thou doest and as long as thou leavest undone]: thus related, with kesr to the former ان [in إِنَّا] and with fet-h to the latter [in أَمَّا]. (Mughnee.) b5: [Sixthly,] it is a negative, like إِنْ: (Mughnee, K:) so, as some say, in [the Kur iii. 66,] أَنع يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ [meaning accord. to them Not any one is given the like of that scripture which ye have been given]: but it is said [by others] that the meaning is, [taken with what precedes it,] And believe not ye that (بِأَنْ) any one is given the like of that scripture which ye have been given, except it be given to him who followeth your religion; and that the phrase “ say thou, Verily the direction is the direction of God,” is parenthetic. (Mughnee.) b6: [Seventhly,] it is syn. with إِذْ, (Az, T, Mughnee, K, [in Freytag's Lex., from the K, إِذْ قِيلَ, but قيل in the K relates to what there follows,]) as some say, in [the Kur l. 2,] بَلْ عَجِبُوا أَنٌ جَآءَهُمْ مُنْذِرٌمِنْهُمْ [Verily they wonder because a warner from among themselves hath come unto them]; (Mughnee, K;) and in other instances; but correctly, in all these instances, ان is what is termed مَصْدَرِيَّة, and لِ denoting cause is understood before it. (Mughnee.) [See also أَمَّا and إِمَّا.] b7: [Eighthly,] it is syn. with لِئَلّا, accord. to some, in [the Kur iv. last verse,] يُبَيِّنُ اللّٰهُأَنْ تَضِلُّوا [God explaineth to you (the ordinances of your religion, Jel), lest ye should err, or in order that ye may not err]; (Mughnee, K;) and in the saying, نَزَلْتُمْ مَنْزِلَ الأَضْيَافِ مِنَّا فَعَجَّلْنَا القِرَى أَنْ تَشْتِمُونَا [Ye became, or have become, in the condition of our guests; so we hastened, or have hastened, the entertainment, lest ye should revile us, or in order that ye should not revile us]: (Mughnee:) but correctly, in such a case [likewise], ان is what is termed مَصْدَرِيَّة, and the original wording is كَرَاهَةَ أَنْ تَضِلُّوا [from a motive of dislike that ye should err], (Mughnee, K,) and مَخَافَةَ أَنْ تَشْتِمُونَا [from a motive of fear that ye should revile us]: so say the Basrees: some say, extravagantly, that ل is meant to be understood before it, and الَّذِى after it. (Mughnee.) b8: [Ninthly,] it occurs in the sense of الَّذِى; as in the saying, زَيْدٌ أَعْقَلُ مِنٌ أَنْ يَكْذِب [Zeyd is more reasonable than he who lies; which is equivalent to saying, Zeyd is too reasonable to lie: but respecting its usage in a phrase of this kind, and respecting the form of the aor. after it in such a case, see مِنْ]. (Kull p. 78.) b9: By a peculiarity of pronunciation termed عَنْعَتَةٌ, the tribe of Temeem say عَنْ instead of أَنٌ. (M.) إِنٌ is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) whether the second be immediate or deferred, and whether the condition be affirmative or negative; (Msb;) [and as such it is followed by a mejzoom aor., or by a pret. having the signification of an aor. ;] as in the saying, [إِنْ تَفْعَلٌ أفْعَلٌ If thou do such a thing, I will do it; and] إِنْ تَأْتِنِى آتِكَ [If thou come to me, I will come to thee]; and إِنٌ جِئْتَنِى أَكْرَمْتُكَ [If thou come to me, I will treat thee with honour]; (S;) and إِنْ فَعَلْتَ فَعَلْتُ [If thou do, I will do] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, هِنْ فَعَلْتَ فَعَلْتُ; (M;) and إِنْ دَخَلْت الدَّارَ أَوٌ [If thou stand, I will stand]; and إِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ [If thou enter the house, or if thou enter not the house, thou shalt be divorced]; (Msb;) and [in the Kur viii. 39,] إِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ [If they desist, what hath already past shall be forgiven them]; and [in verse 19 of the same ch.,] وَإِنْ تَعُودُوا نَعُدْ [But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and إِذا, see the latter.] When either it or إِذَا is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ استَجَارَكَ; the complete phrase being وَإِنِ اسْتَجَارَكَ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ [And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative لَا, and the ignorant may imagine it to be the exceptive إِلَّا; as in [the saying in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ اللّٰهُ [If ye will not aid him, certainly God did aid him]; and [in the next preceding verse,] إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ [If ye will not go forth to war, He will punish you]. (Mughnee, K. *) It is sometimes used to denote one's feigning himself ignorant; as when you say to one who asks, “Is thy child in the house? ” and thou hast knowledge thereof, إِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِهِ [If he be in the house, I will inform thee thereof]. (Msb.) And to denote one's putting the knowing in the predicament of the ignorant, in order to incite to the doing or continuing an action; as when you say, إِنٌ كُنْتَ ابُنِى فَأَطِعْنِى [If thou be my son, obey me]; as though you said, “Thou knowest that thou art my son, and it is incumbent on the son to obey the father, and thou art not obedient; therefore do what thou art commanded to do. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with لَو; as in the saying, صَلِّ وَإِنٌ عَجَزْتَ عَنِ القِيَام [Pray thou though thou be unable to stand;] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, أَكْرِمٌ زِيْدًا وَإِنْ قَعَدَ i. e. [Treat thou Zeyd with honour] though he be sitting; or, whether he sit or not. (Msb.) [إِمَّا as a compound of the conditional إِنٌ and the redundant مَا, see in an art. of which اما is the heading.] b2: [Secondly,] it is a negative, (S, Mughnee, K,) syn. with مَا; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], إِنِ الْكَافِرُونَ

إِلَّا فِى غُرُورٍ [The unbelievers are not in aught save in a deception]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] إِنْ أَرَدْنَا إِلَّا الْحُسْنَى [We desired not, or meant not, aught save that which is best]. (Mughnee, K.) The assertion of some, that the negative إِنٌ does not occur except where it is followed by إِلَّا, as in the instances cited above, or by لَمَّا, with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ, i. e., مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا [meaning, accord. to the Jel., Ye have no proof of this that ye say], and إِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ [I know not whether that with which ye are threatened be nigh]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ [And I swear that, if they should quit their place, not any one should withhold them after Him]: the former is conditional; and the latter is negative, and is [part of] the complement of the oath which is denoted by the ل prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) When it is put before a nominal proposition, it has no government, accord. to Sb and Fr; but Ks and Mbr allow its governing in the manner of لَيْسَ; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] إِنِ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللّٰهِ عِبَادًا أَمْثَالَكُمٌ [Those whom ye invoke beside God, or others than God, are not men like you]: also, the people of El-'Áliyeh have been heard to say, إِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ إِلَّا بِالعَافِيَةِ [Any one is not better than any other one, except by means of health, or soundness]; and إِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ [That is not profitable to thee nor injurious to thee]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, قَائمٌ ↓ إِنَّ may be explained as originally إِنٌ أَنَا قَائِمٌ [I am not standing]; the أ of أَنَا being elided for no reason in itself, and the ن of إِنٌ being incorporated into the ن of أَنَا, and the ا of this latter being elided in its conjunction with the following word; but إِنَّ قَائِمًا has also been heard. (Mughnee.) Sometimes it occurs [as a negative] in the complement of an oath: you say, وَاللّٰهِ إِنٌ فَعَلْتُ, meaning مَا فَعَلْتُ [By God, I did not]. (S.) b3: [Thirdly,] it is a contraction of إِنَّ, and is put before a nominal and before a verbal proposition. (Mughnee, K.) In the former case, it is made to govern and is made to have no government: (S, * K:) [i. e.] in this case, it is allowable to make it govern; contr. to the opinion of the Koofees: (Mughnee:) Lth says that he who uses the contracted form of إِنَّ uses the nom. case with it, except that some of the people of El-Hijáz use the accus. case with it: (T:) thus it is said, accord. to one reading, [in the Kur xi. 113,] إِنْ كُلَّا لَمَا لَيُوَفِّيَنَّهُمٌ رَبُّكَ أَعْمَالَهُمٌ [Verily all of them, thy Lord will indeed fully render them the recompense of their works]: (T, Mughnee:) Fr says, We have not heard the Arabs use the contracted form and make it to govern, unless with a pronoun, in which case the desinential syntax is not apparent; and he adds that in the instance cited above, they make كُلّا to be governed in the accus. case by ليوفّينّهم; as though the phrase were لَيُوَفِّيَنَّهُمْ كُلَّا; and that كُلُّ would be proper; for you say, إِنْ زَيْدٌ لَقَائِمٌ [Verily Zeyd is standing]: (T:) the ex. given by Sb is, إِنْ عَمْرًا لَمُنطَلِقٌ [Verily 'Amr is going away]. (Mughnee.) But it is [most] frequently made to have no government; as in the saying [in the Kur xliii. 34 accord. to one reading], وَإِنْ كُلُّ ذٰلِكَ لَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا [And verily all that is the furniture of the present life]; and, accord. to the reading of Hafs, [and of 'Ásim and Kh, in the Kur xx. 66, respecting which see إِنَّ,] إِنْ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters]; &c. (Mughnee.) When it is put before a verbal proposition, it is necessarily made to have no government: (Mughnee, K:) and in most cases the verb is a preterite and of the kind called نَاسِخ [which effects a change of the grammatical form or of the meaning in a nominal proposition before which it is placed]; as in the saying [in the Kur ii. 138], وَإِنْ كَانَتٌ لَكَبِيرَةً [And verily it was a great matter]; and [in the Kur xvii. 75,] وَإِنْ كَادُوا لَيَفْتِنُونَكَ [And verily they were near to seducing thee]; (Mughnee;) in which last ex. Az says, it means لَقَدْ, i. e. without doubt; and so in the same ch. vv. 78 and 108: (T:) less frequently it is an aor. of a verb of this kind; as in the saying [in the Kur xxvi. 186], وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبينَ [And verily we think thee to be of the number of the liars]: and both these kinds of expression may be taken as exs. to be imitated: less frequently than this it is a preterite of a verb not of the kind termed نَسخ; as in the saying [of a poet], شَلَّتٌ يَمِينُكَ إِنٌ قَتَلْتَ لَمُسْلِمًا [May thy right arm, or hand, dry up, or become unsound! verily thou hast slain a Muslim]; but this may not be taken as an ex. to be imitated; contr. to the opinion of Akh; for he allows the phrase, إِنْ قِامَ لَأَنَا [Verily I stood], and إِنٌ قَعَدَ لأَنْتَ [Verily thou sattest]: and less frequently than this it is an aor. of a verb not of the kind termed ناسخ; as in the saying, إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنٌ يَشِينُكَ لَهِيَهٌ [Verily thy soul is that which beautifies thee, and it is that which deforms thee]; and this, by common consent, may not be taken as an ex. to be imitated. (Mughnee.) Wherever you find إِنٌ with لَ after it, decide that it is originally إِنَّ; (Mughnee, K;) as in the exs. above: but respecting this ل there is a difference of opinion: see this letter. (Mughnee.) J says, (TA,) إِنٌ is sometimes a contraction of إِنَّ, and this must have ل put before its predicate, to compensate for what is elided, of the doubled letter; as in the saying in the Kur [lxxxvi. 4, accord. to him who reads لَمَا instead of لَمَّا], إِنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ [Verily every soul hath over it a guardian]; and in the saying, إِنٌ زَيدٌ لَأَخُوكَ [Verily Zeyd is thy brother]; in order that it may not be confounded with إِنٌ which is syn. with the negative مَا: (S, TA:) but IB says, ل is here introduced to distinguish between negation and affirmation, and this إِنْ has neither subject nor predicate; so J's saying that the ل is put before its predicate is without meaning: and this ل is sometimes introduced with the objective complement of a verb; as in إِنْ ضَرَبْتُ لَزَيْدًا [Verily I struck, or beat, Zeyd]; and with the agent; as in إِنْ قَامَ لَزَيْدٌ [Verily Zeyd stood]. (TA.) When the contracted إِنْ governs, this ل is not necessary; so you may say, إِنْ زَيْدًا قَائِمٌ [Verily Zeyd is standing]; because in this case it cannot be confounded with the negative; for the negative does not render the subject mansoob and the predicate marfooa: and when it does not govern, if the meaning is apparent, the ل is not needed; as in وَنَحْنُ أُبَاةُ الضَّيْمِ مِنْ آلِ مَالِكٍ

وَإِنْ مَالِكٌ كَانَتْ كِرَامَ المَعَادِنِ [And we are persons who refuse to submit to injury, of the family of Málik: and verily the family of Málik are generous in respect of their origins]; كَانَتْ being here for لَكَانَتٌ. (I 'Ak p. 99.) b4: [Fourthly,] it is redundant, (S, Mughnee, K,) occurring with مَا; as in the saying, مَا إِنْ يَقُومُ زَيْدٌ [Zeyd does not stand]; (S;) and in the saying [of a poet], كَا إِنْ أَتَيْتَ بِشْىءٍ أَنْتَ تَكْرَهُهُ [Thou didst not a thing which thou dislikest]. (Mughnee, K: in the CK اَتْتُ.) It is mostly thus used after the negative ما, when put before a verbal proposition; as above; or before a nominal proposition; as in the saying, مَنَايَانَا وَدَوْلَةُ آخَرِينَا وَمَا إِنْ طِبُّنَا جبُنٌ ولٰكِنٌ [And our habit is not cowardice; but our destinies and the good fortune of others caused our being defeated]: and in this case it prevents the government of ما, as in this verse: but in the saying, بَنِى غُدَانَةَ مَا إِنْ أَنْتُمُ ذَهَبًا وَلَا صَرِيفًا وَلٰكِنٌ أَنْتُمُ الخَزَفُ [Sons of Ghudáneh, ye are not indeed gold, nor silver, or pure silver, but ye are pottery], accord. to him who relates it thus, saying ذهبًا and صريفًا, in the accus. case, it is explained as a negative, corroborative of ما: (Mughnee:) and accord. to J, (TA,) the negatives مَا and إِنٌ are sometimes thus combined for corroboration; as in the saying of the rájiz, (El-Aghlab El-'Ijlee, TA,) أَكْثَرَ مِنْهُ قِرَةً وَقَارَا مَا إِنٌ رَأَيْنَا مَلِكَّا أَغَارَا [We have not indeed seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels, than he]; (S, TA;) but IB says that ان is here redundant, not a negative. (TA.) Sometimes it is redundant after the conjunct noun مَا; as in the saying, يُرَجِىّ المَرْإُ مَا إِنٌ لَا يَرَاهُ وَتَعْرِضُ دُونَ أَدْنَاهُ الخُطُوبُ [Man hopes for that which he will not see; for calamities intervene as obstacles in the way to what is nearest thereof]. (Mughnee.) And after the مَا termed مَصْدَرِيَّة, (Mughnee,) [i. e.,] after the adverbial مَا [which is of the kind termed مصدريّة]; (TA;) as in the saying (of Maaloot El-Kurey'ee, cited by Sb, TA), وَرَجِّ الفَتَى لِلْخَيْرِ مَا إِنْ رَأَيْتَهُ عَلَي السِّنِّ خَيْرًا لَايَزَالُ يَزِيدُ [And hope thou that the youth is destined for good as long as thou hast seen him not ceasing to increase in good with age]. (Mughnee.) and after the inceptive أَلَا; as in the saying, أَلَا إِنْ سَرَى لَيْلِى فبِتُّ كَئِيبَا

أُحَاذِرُ أَنْ تَنْأَى النَّوَى بِغَضُوبَا [Now he journeyed on, or during, that my night, and I passed the night in an evil state, broken in spirit by grief, being fearful that the distance to which he was going with Ghadoob (a woman so named) would become far]. (Mughnee.) and before the meddeh denoting disapproval: [for] Sb heard a man, on its being said to him, “Wilt thou go forth if the desert become plentiful in herbage? ” reply, أَأَنَا إِنِيهٌ [What, I, indeed?] disapproving that he should think otherwise than that. (Mughnee. [See also art. انى.]) b5: [Fifthly,] it is syn. with قَدْ: so it is said to be in the saying [in the Kur lxxxvii. 9], إِنْ نَفَعَتِ الذِّكْرَى

[Admonition hath profited], (T, Mughnee, K,) by IAar (T) and by Ktr: (Mughnee:) and Abu-l-' Abbás relates that the Arabs say, إِنٌ نَفَعَتِ الذِّكْرَى

meaning قَدْ قَامَ زَيْدٌ [Zeyd has stood]; and he adds, that Ks states his having heard them say so, and having thought that it expressed a condition, but that he asked them, and they answered that they meant قَدْ قَامَ زَيْدٌ, and not مَا قَامَ زَيْدٌ. (T.) [So too, accord. to the K, in all the exs. cited in the next sentence as from the Mughnee; but this is evidently a mistake, occasioned by an accidental omission.] b6: [Sixthly,] it is asserted also by the Koofees, that it is syn. with إِذْ, in the following exs.: in the Kur [v. 62], وَاتَّقُوا اللّٰهَ إِنٌ كُنْتُمْ مُؤْمِنِينَ [And fear ye God, because ye are believers: and so, accord. to Az, as is said in the T, in a similar instance in the Kur ii. 278: and in the same, iv. 62]: and [in the Kur xlviii. 27,] لَتَدْ خُلُنَّ المَسْجِدَ الْحَرَامَ إِنْ شَآءَ آمِنِينَ [Ye shall assuredly enter the sacred mosque, because God hath willed, in security]: and in like instances, when the verb therein expresses what is held sure to happen or to have happened: and in the saying, أَتَغْضَبُ إِنٌ أُدْنَا قُتَيْبَةَ حُزَّتَا جِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ ابْنِ حَازِمِ [Art thou angry because the ears of Kuteybeh have been cut, openly, or publicly, and wast not angry for the slaughter of Ibn-Házim?]: (Mughnee:) but in all these instances [it is sufficiently obvious that] ان may be otherwise explained. (Mughnee, K.) b7: [Seventhly,] it is sometimes syn. with إِذَا; as in the Kur [ix. 23], لَا تَتَّخِذُوا

آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ اسْتَحَبُّوا الْكُفْرَعَلَى

الْإِيمَانِ [Take not ye your fathers and your brethren as friends when they love unbelief above belief]; and in the same [xxxiii. 49], وَامْرَأَةً مُؤْمِنَةً

إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِىّ [And a believing woman when she giveth herself to the Prophet]: so says Az. (T.) b8: [Eighthly,] it is used for إِمَّا, (Mughnee and K, voce إِمَّا,) distinct from إِمَّا which is a compound of the conditional إِنٌ and the redundant مَا. (Mughnee ibid.) [See an ex. in a verse cited voce إِمَّا in the present work, commencing with the words سَقَتْهُ الرَّوَاعِدُ.]

أَنَ: see أَنْ, in four places.

أَنَّ is one of the particles which annul the quality of the inchoative; and is originally إِنَّ; therefore Sb has not mentioned it among those particles [as distinct from إِنَّ, from which, however, it is distinguished in meaning]: (I 'Ak p. 90:) it is a corroborative particle; (I 'Ak, Mughnee;) a particle governing the subject in the accus. case and the predicate in the nom. case, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [for,] accord. to the most correct opinion, it is a conjunct particle, which, together with its two objects of government, is explained by means of an inf. n. (Mughnee.) If the predicate is derived, the inf. n. by means of which it is explained is of the same radical letters; so that the implied meaning of بَلَــغَنِي أَنَّكَ تَنْطَلِقُ [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away], or أَنَّكَ مُنْطَلِقٌ [that thou art going away], is بَلَــغَنِي الاِنْطِلَاقُ [or rather انْطِلَاقُكَ thy going away has come to my knowledge, &c.]; and hence, the implied meaning of بَلَغَنِى أَنَّكَ فِي الدَّارِ [It has come to my knowledge, &c., that thou art in the house] is بَلَغَنِى اسْتِقْرَارُكَ فِي الدَّارِ [thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from اِستَقَرَّ or مُسْتَقِرٌّ: and if the predicate is underived, the implied meaning is explained by the word كَوْنِ; so that the implied meaning of بَلَغَنِى أَنَّ هٰذا زَيْدٌ [It has come to my knowledge, &c., that this is Zeyd] is بَلَغَنِى

كَوْنُهُ زَيْدًا [his being Zeyd has come to my knowledge, &c.]; for the relation of every predicate expressed by an underived word to its subject may be denoted by a word signifying “ being; ”

so that you say, هٰذَا زَيْدٌ and, if you will, هٰذَا كَائِنٌ زَيْدًا; both signifying the same. (Mughnee.) There are cases in which either أَنَّ or إِنَّ may be used: [see the latter, in twelve places:] other cases in which only the former may be used: and others in which only the latter. (I 'Ak p. 91.) The former only may be used when the implied meaning is to be explained by an inf. n. (I 'Ak, K.) Such is the case when it occurs in the place of a noun governed by a verb in the nom. case; as in يُعْجِبُنِى أَنَّكَ قَائِمٌ [It pleases me that thou art standing], i. e. قِيَامُكَ [thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in عَرَفْتُ أَتَّكَ قَائِمٌ [I knew that thou wast standing], i. e. قِيَامَكَ [thy standing]: or in the place of a noun governed in the gen. case by a particle; as in عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ [I wondered that thou wast standing], i. e. مِنْ قِيَامكَ [at, or by reason of, thy standing]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in لَا شَكَّ أَنَّهُ كَذَا, for لَا شَكَّ فِى أَنَّهُ كَذَا There is no doubt that it is thus, i. e. لَا شّكَّ فِى كَوْنِهِ كَذَا There is no doubt of its being thus:] and أَنَّ must be used after لَوْ; as in لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ [If that thou wert standing, I had stood, or would have stood, i. e. لَوْ ثَبَتَ قِيَامُكَ, or لَوْ قِيَامُكَ ثَابِتٌ, accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its أ is changed into ع; so that you say, عَلِمْتُ عَنَّكَ مُنْطَلِقٌ [meaning I knew that thou wast going away]. (M.) b2: With ك prefixed to it, it is a particle of comparison, (S, * M, TA,) [still] governing the subject in the accus. case and the predicate in the nom. case: (TA:) you say, كَأَنَّ زَيْدًا عَمْرٌو [It is as though Zeyd were 'Amr], meaning that Zeyd is like 'Amr; as though you said, إِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو [verily, Zeyd is like 'Amr]: [it is to be accounted for by an ellipsis: or] the ك is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of إِنَّ necessarily becomes changed to a fet-hah, because إِنَّ cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, كَأَنَّ denotes denial; as in the saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [As though thou wert our commander so that thou shouldst command us], meaning thou art not our commander [that thou shouldst command us]. (TA.) It also denotes wishing; as in the saying, كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ, meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], كَأَنِّى بِكَ meaning كَأَنِّى أَبْصُرُ بِكَ [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also بِ; near the end of the paragraph:]) [thus,] كَأَنَّ also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, كَأَنَّ اللّٰهَ يَفْعَلُ مَا يَشَآءُ [I know, or rather it appears, as though seen, that God does what He wills]; and [the latter as when you say,] كَأَنَّكَ خَارِجٌ [I think, or rather it seems, that Thou art going forth]. (TA.) b3: [When it has The affixed pronoun of the first person, sing. Or Pl., you say, أَنِّى and أَنَّنِى, and أَنَّا and أَنَّنَا: and When it has also the ك of comparison prefixed to It,] you say, كَأَنِّى and كَأَنَّنِى, [and كَأَنَّا and كَأَنَّنَا,] like as you say, لٰكِنِّى and لٰكِنَّنِى [&c.]. (S.) b4: As أَنَّ is a derivative from إِنَّ, it is correctly asserted by Z that أَنَّمَا imports restriction, like ↓ إِنَّمَا; both of which occur in the saying in the Kur [xxi. 108], يُوحَى إِلَىَّ أَنَّمَا ↓ قُلْ إِنَّمَا

إِلٰهُكُمْ إِلٰهً وَاحِدٌ [Say thou, It is only revealed to me that your God is only one God]: the former is for the restricting of the quality to the qualified; and the latter, for the reverse: (Mughnee, K:) i. e. the former is for the restricting of the revelation to the declaration of the unity; and the latter, for the restricting of “ your God ” to unity: (Marginal note in a copy of the Mughnee:) but these words of the Kur do not imply that nothing save the unity was revealed to the Prophet; for the restriction is limited to the case of the discourse with the believers in a plurality of gods; so that the meaning is, there has not been revealed to me [aught], respecting the godhead, except the unity; not the attribution of any associate to God. (Mughnee.) [أَنَّمَا, however, does not always import restriction; nor does always even ↓ إِنَّمَا: in each of these, ما is what is termed كَافَّةٌ; i. e., it restricts the particle to which it is affixed from exercising any government; and sometimes has no effect upon the signification of that particle: (see art. مَا; and see إِنَّمَا, below, voce إِنَّ:) thus, for instance, in the Kur viii. 28, وَاعْلَمُوا أَنَّمَا

أَمْوَالُكُمْ فِتْنَةً means And know ye that your possessions and your children are a trial; not that they are only a trial. When it has the ك of comparison prefixed to it, it is sometimes contracted; as in the following ex.:] a poet says, كَأَمَّا يَخْتَطِينَ عَشلَى قَتَادٍ

وَيَسْتَضْحِكْنَ عَنْ حَبِّ الغَمَامِ [As though, by reason of their mincing gait, they were walking upon tragacanthas; and they were laughing so as to discover teeth like hailstones: كَأَمَّا being for كَأَنَّمَا. (IAar.) b5: أَنَّ is someTimes contracted into أَنْ; (S, Mughnee;) and in This case, it governs in the manner already exPlained, voce أَنْ. (Mughnee.) b6: It is also syn. with لَعَلَّ; (Sb, S, M, Mughnee, K;) as in the saying, اِيتِ السُّوقَ أَنَّكَ تَشْتَرِى لَنَا شَيْئًا [Come thou to the market; may-be thou wilt buy for us something; اِيتِ being originally اِئْتِ]; i. e. لَعَلَّكَ: (Sb, M, Mughnee, K: *) and, accord. to some, (M, Mughnee, K,) so in the Kur [vi. 109], where it is said, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَآءَتْ لَا يُؤْمِنُونَ [And what maketh you to know? (meaning, maketh you to know that they will believe when it cometh? i. e. ye do not know that: Jel:) Maybe, when it cometh, they will not believe]: (S, M, Mughnee, K:) thus accord. to this reading: (Mughnee, K:) and Ubeí here reads لَعَلَّهَا. (S.) أَنَّ and لَأَنَّ and لَوْ أَنَّ are all syn. with عَلَّ and لَعَلَّ; and أَنِّى and أَنَّنِى, and لَأَنِّى and لأَنَّنِى, and لُوْ أَنِّى and لَوْ أَنِّنِى, with عَلِّى and لَعَلِّى. (K voce لَعَلَّ.) b7: It is also syn. with أَجَلْ [Yes, or yea; or it is as thou sayest]. (M, TA.) [See also إِنَّ as exemplified by a verse commencing with وَيَقُلْنَ and by a saying of Ibn-Ez-Zubeyr.]

إِنَّ is one of the particles which annul the quality of the inchoative, like أَنَّ, of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek ὃτι, as used in Luke vii. 16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying a stress upon the predicate, or upon the copula;] as in the saying, إِنَّ زَيْدًا قَائِمٌ [Verily, or certainly, Zeyd is standing; or simply, Zeyd is standing, if we lay a stress upon standing, or upon is]. (I 'Ak p. 90.) But sometimes it governs both the subject and the predicate in the accus. case; as in the saying, إِذَا اشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌ خُطَاكَ خِفَافًا إِنَّ حُرَّاسَنَا أُسْدَا [When the darkness of night becomes, or shall become, intense, then do thou come, and let thy steps be light: verily our guardians are lions]; (Mughnee, K; [but in the latter, for اشْتَدَّ, we find اسْوَدَّ, so that the meaning is, when the first portion of the night becomes, or shall become, black, &c.;]) and as in a trad. in which it is said, انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا [Verily the bottom of Hell is a distance of seventy years of journeying]: (Mughnee, K:) the verse, however, is explained by the supposition that it presents a denotative of state [in the last word, which is equivalent to شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being, تَلْقَاهُمْ أُسْدًا [thou wilt find them lions]; and the trad. by the supposition that قَعْرَ is an inf. n., and سَبْعِينَ is an adverbial noun, so that the meaning is, the reaching the bottom of hell is [to be accomplished in no less time than] in seventy years. (Mughnee.) And sometimes the inchoative [of a proposition] after it is in the nom. case, and its subject is what is termed ضَمِيرُ شَأْنٍ, suppressed; as in the saying of Mohammad, إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ [Verily, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images], originally إِنَّهُ, i. e. إِنَّ الشَّأْنَ; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], إِنَّ هٰذَانِ لَسَاحِرَانِ, [accord. to some,] as will be seen in what follows. (TA.) b2: Of the two particles إِنَّ and ↓ أَنَّ, in certain cases only the former may be used; and in certain other cases either of them may be used. (I' Ak p. 91.) The former must be used when it occurs inceptively, (Kh, T, I' Ak p. 92, Mughnee, K,) having nothing before it upon which it is syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in إِنَّ زَيْدًا قَائِمٌ [Verily Zeyd is standing]. (I' Ak, K.) It is used after أَلَا, (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in أَلَا إِنَّ زَيْدًا قَائِمٌ [Now surely Zeyd is standing]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in جَآءَ الَّذِى إِنَّهُ قَائِمٌ [He who is standing came]; (I' Ak;) and in the Kur [xxviii. 76], وَآتَيْنَاهُ مِنَ الْكُنُورِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِالْعُصْبَةِ أُولِى

القُوَّةِ [And we gave him, of treasures, that whereof the keys would weigh down the company of men possessed of strength]. (I' Ak, * K, * TA.) And in the complement of an oath, (I' Ak, K,) when its predicate has لَ, (I' Ak,) or whether its subject or its predicate has لَ or has it not; (K;) as in وَاللّٰهِ إِنَّ زَيْدًا لَقَائِمٌ [By Allah, verily Zeyd is standing], (I' Ak,) and إِنَّهُ قَائِمٌ: or, as some say, when you do not employ the ل, the particle is with fet-h; as in قَائِمٌ ↓ وَاللّٰهِ أَنَّكَ [I swear by Allah that thou art standing]; mentioned by Ks as thus heard by him from the Arabs: (TA:) but respecting this case we shall have to speak hereafter. (I' Ak.) And when it occurs after the word قَوْلٌ or a derivative thereof, in repeating the saying to which that word relates; (Fr, T, I' Ak, * K; *) as in the saying [in the Kur iv. 156], وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ [And their saying, Verily we have slain the Messiah]; (Fr, T;) and قُلْتُ

إِنَّ زَيْدًا قَائِمٌ [I said, Verily Zeyd is standing]; (I' Ak;) and [in the Kur v. 115,] قَالَ اللّٰهُ إِنّى

مُنّزِّلُهَا عَلَيْكُمْ [God said, Verily I will cause it to descend unto you]; accord. to the dial. of him who does not pronounce it with fet-h: (K:) but when it occurs in explaining what is said, you use ↓ أَنَّ; as in the saying, قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا

أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ [I have said to thee a good saying; that thy father is noble and that thou art intelligent]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ [Dost thou say that Zeyd is standing?], meaning أَتَظُنُّ [Dost thou think?]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the و denotative of state; (K;) as in زُرْتُهُ وَإِنِّى

ذُوأَمَلٍ [I visited him, I verily having hope, or expectation]; (I' Ak;) and in جَآءَ زِيْدٌ وَ إِنَّ يَدَهُ عَلَى رَأْسِهِ [Zeyd came, he verily having his hand upon his head]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in زَيْدٌ إِنَّهُ قَائِمٌ [Zeyd, verily he is standing], (I' Ak,) or ذَاهِبٌ [going away]; contr. to the assertion of Fr. (K.) And when it occurs before the ل which suspends the grammatical government of a verb of the mind, preceding it, with respect to its objective complements; (I' Ak, K; *) as in عَلِمْتُ إِنَّ زَيْدًا لَقَائِمٌ [I knew Zeyd verily was standing]; (I' Ak;) and in [the Kur lxiii. 1,] وَاللّٰهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ [And God knoweth thou verily art his apostle]: (K:) but if the ل is not in its predicate, you say, ↓ أَنَّ; as in عَلِمْتُ أَنَّ زَيْدًا قَائِمٌ [I knew that Zeyd was standing]. (I' Ak.) And in the like of the saying in the Kur [ii. 171], وَإِنَّ الَّذِينَ اخْتَلَفُوا فِى الْكِتَابِ لَفِى شَقَاقٍ

بَعِيدٍ [And verily they who differ among themselves respecting the book are in an opposition remote from the truth]; because of the ل [of inception] which occurs after it, in لَفِى: (Ks, A 'Obeyd:) the ل of inception which occurs before the predicate of إِنَّ should properly commence the sentence; so that إِنَّ زَيْدًا لَقَائِمٌ [Verily Zeyd is standing] should properly be لَإِنَّ زَيْدًا قَائِمٌ; but as the ل is a corroborative and إِنَّ is a corroborative, they dislike putting two particles of the same meaning together, and therefore they put the ل later, transferring it to the predicate: Mbr allows its being put before the predicate of ↓ أَنَّ; and thus it occurs in an unusual reading of the saying [in the Kur xxv. 22], إِلَّا أَنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ [But they ate food]; but this is explained by the supposition that the ل is here redundant: (I' Ak p. 95:) this is the reading of Sa'eed Ibn-Jubeyr: others read, إِلَّا إِنَّهُمْ لَيَأْكُلُنَ الطَّعَامَ [but verily they ate food]: and إِنَّ [as well as ↓ أَنَّ] is used after the exceptive إِلَّا when it is not followed by the ل [of inception]. (TA.) Also, When it occurs after حَيْثُ; as in اِجْلِسْ حَيْثُ إِنَّ زَيْدًا جَالِسٌ [Sit thou where Zeyd is sitting]. (I' Ak p. 92, and k) And after حَتَّى; as in مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ [Zeyd has fallen sick, so that verily they have no hope for him: whereas after a particle governing the gen. case, [i. e. a preposition,] you say, ↓ أَنَّ. (IHsh in De Sacy's Anthol. Gr. Ar. P. 76.) b3: Either of these two forms may be used after إِذَا denoting a thing's happening suddenly, or unexpectedly; as in خَرَجْتُ فَإِذَا إِنَّ زَيْدًاقَائِمٌ [I went forth, and lo, verily Zeyd was standing], and زَيْدًا قَائِمٌ ↓ فَإِذَا أَنَّ [and lo, or at that present time, Zeyd's standing]; in which latter case, أَنَّ with its complement is [properly] an inchoative, and its enunciative is إِذَا; the implied meaning being, and at that present time was the standing of Zeyd: or it may be that the enunciative is suppressed, and that the implied meaning is, [and lo, or at that present time,] the standing of Zeyd was an event come to pass. (I' Ak p. 93.) Also, when occurring in the complement of an oath, if its enunciative is without ل: (I' Ak:) [see exs. given above:] or, as some say, only ↓ أَنَّ is used in this case. (TA.) Also, when occurring after فَ denoting the complement of a condition; as in مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمٌ [He who cometh to me, verily he shall be treated with honour], and مُكْرَمٌ ↓ أَنَّهُ; in which latter case, أَنَّ with its complement is an inchoative, and the enunciative is suppressed; the implied meaning being, honourable treatment of him shall be an event come to pass: or it may be an enunciative to an inchoative suppressed; the implied meaning being, his recompense shall be honourable treatment. (I' Ak p. 94.) Also, when occurring after an inchoative having the meaning of a saying, its enunciative being a saying, and the sayer being one; as in خَيْرُ القَوْلِ إِنّى أَحْمَدُ [The best saying is, Verily I praise God], and أَحْمَدُ ↓ أَنِّى; in which latter case, أَنَّ with its complement is an enunciative of خَيْرُ; the implied meaning being, the best saying is the praising of God [or my praising of God]. (I' Ak ubi suprà.) You also say, لَبَّيْكَ إِنَّ الحَمْدَلَكَ [At thy service !

Verily praise belongeth to Thee! O God]; commencing [with إِنَّ] a new proposition: and sometimes one says, ↓ أَنَّ; meaning بِأَنَّ الحَمْدَ لَكَ [because praise belongeth to Thee]. (Msb.) b4: The cases in which إِن may not be used in the place of أَنَّ have been mentioned above, voce أَنَّ. b5: [When it has the affixed pronoun of the first person, sing. or pl.,] you say, إِنِّى and إِنَّنِى, (S,) and إِنَّا and إِنَّنَا, (TA,) like as you say لٰكِنِّى and لٰكِنِّنِى [&c.]. (S.) إِنَّ as a contraction of إِنَّ أَنَا has been mentioned above, as occurring in the phrase إِنَّ قَائِمٌ, voce إِنْ, q. v. b6: Accord. to the grammarians, (T,) إِنَّمَا is a compound of إِنَّ and مَا, (T, S,) which latter prevents the former's having any government: (T:) it imports restriction; like أَنَّمَا, which see above, voce أَنَّ, in three places: (Mughnee, K:) [i. e.] it imports the restriction of that which it precedes to that which follows it; as in إِنَّمَا زَيْدٌ مُنْطَلِقٌ [Zeyd is only going away], and إِنَّمَا يَنْطَلِقُ زَيْدٌ [Only Zeyd goes away]: (Bd in ii. 10:) [in other words,] it is used to particularize, or specify, or distinguish a thing from other things: (S:) it affirms a thing in relation to that which is mentioned after it, and denies it in relation to other things; (T, S;) as in the saying in the Kur [ix. 60], إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَآءِ [The contributions levied for pious uses are only, or but, for the poor]: (S:) but El-Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative إِنَّ and the redundant مَا which restrains the former from exercising government, and that it has no application to denote negation implied in restriction, as is shown by the trad., إِنَّمَا الِّرِبَا فِى

النَّسِيْئَةِ [which must mean, Verily usury is in the delay of payment], for usury is in other things beside that here mentioned, as رِبَا الفضْلِ [or profit obtained by the superior value of a thing received over that of a thing given], by common consent: (Kull p. 76:) some say that it necessarily imports restriction: J says what has been cited above from the S: some say that it has an overt signification in denoting restriction, and is susceptible of the meaning of corroboration: some say the reverse of this: El-Ámidee says that if it were [properly] restrictive, its occurrence in another sense would be at variance with the original import; but to this it may be replied, that if it were [properly] corroborative, its occurrence in another sense would be at variance with the original import: it [therefore] seems that it is susceptible of both these meanings, bearing one or the other according as this or that suits the place. (Msb.) إِنَّمَا is to be distinguished from إِنَّ with the conjunct [noun] مَا, which does not restrain it from governing [though its government with this is not apparent, and which is written separately]; as in إِنَّ مَا عِنْكَ حَسَنٌ meaning Verily what is with thee is good, and in إِنَّ مَا فَعَلْتَ حَسَنٌ meaning Verily thy deed is good. (I' Ak pp. 97 and 98.) b7: إِنَّ is sometimes contracted into إِنٌ; (S, Mughnee, K;) and in this case, it is made to govern and is made to have no government: (S:) it is seldom made to govern in this case; often made to have no government: the Koofees say that it is not contracted; (Mughnee, K;) and that when one says, إِنْ زَيْدٌ لَمُنْطَلِقٌ [the meaning is virtually Verily Zeyd is going away, but] إِنٌ is a negative and the ل is syn. with إِلّا; but this assertion is refuted by the fact that some make it to govern when contracted, as in exs. cited above, voce إِنْ, q. v. (Mughnee.) b8: It is also syn. with نَعَمٌ [Even so; yes; yea]; (Mughnee, K;) contr. to the opinion of AO. (Mughnee.) [See also أَنَّ, last sentence.] Those who affirm it to have this meaning cite as an ex. the following verse (Mughnee, K *) of 'Obeyd-Allah Ibn-Keys-er-Rukeiyát: (S, * TA:) كَ وَقَدْ كَبِرْتَ فَقُلْتُ إِنَّهْ وَيَقُلْنَ شَيْبٌ قَدْ عَلَا [And they say, (namely, the women,) Hoariness hath come upon thee, and thou hast become old: and I say, Even so, or yes, or yea]: (Mughnee, K:) but this has been rebutted by the saying, We do not concede that the ه is here added to denote the pause, but assert that it is a pronoun, governed by إِنَّ in the accus. case, and the predicate is suppressed; the meaning being, إِنَّهُ كَذٰلِكَ [Verily it, i. e. the case, is thus]. (Mughnee.) [J says,] The meaning is, إنَّهُ قَدْ كَانَ كَمَا تَقُلْنَ [Verily it, i. e. the case, hath been as ye say]: A 'Obeyd says, This is a curtailment of the speech of the Arabs; the pronoun being deemed sufficient because the meaning is known: and as to the saying of Akh, that it signifies نَعَمْ, he only means thereby that it may be so rendered, not that it is originally applied to that signification: he says that the ه is here added to denote the pause. (S.) There is, however, a good ex. of إِنَّ in the sense of نَعَمْ in the saying of Ibn-Ez-Zubeyr, to him who said to him, “May God curse a she camel which carried me to thee,”

إِنَّ وَرَاكِبَهَا, i. e. Even so, or yes, or yea; and may God curse her rider: for the suppression of both the subject and the predicate is not allowable. (Mughnee.) And hence, accord. to Mbr, the saying in the Kur [xx. 66], as thus read, إِنَّ هٰذانِ لَسَاحِرَانِ [meaning, if so, Yes, these two are enchanters]. (Mughnee.) [But this phrase has given rise to much discussion, related in the Mughnee and other works. The following is a brief abstract of what has been said respecting it by several of the leading authorities.] A booIs-hák says that the people of El-Medeeneh and El-Koofeh read as above, except 'Ásim, who is reported to have read, إِنٌ هٰذَانِ, without tesh-deed, and so is Kh; [so too is Hafs, as is said above, voce إِنْ;] and that AA read إِنَّ هٰذيْنِ, the former word with teshdeed, and the latter in the accus. case: that the argument for إِنَّ هٰذَانِ, with teshdeed and the nom. case, [or rather what is identical in form with the nom. case,] is, that it is of the dial. of Kináneh, in which the dual is formed by the termination ان in the nom. and accus. and gen. cases alike, as also in the dial. of Benu-l-Hárith Ibn-Kaab: but that the old grammarians say that ه is here suppressed; the meaning being, إِنَّهُ هٰذَانِ: (T:) this last assertion, however, is weak; for what is applied to the purpose of corroboration should not be suppressed, and the instances of its suppression which have been heard are deviations from general usage, except in the case of أَنَّ, with fet-h, contracted into أَنْ: (Mughnee:) Aboo-Is-hák then adds, that some say, إِنَّ is here syn. with نَعَمْ: this last opinion he holds to be the best; the meaning being, نَعَمْ هٰذَانِ لَهُمَا سَاحِرَانِ [Yes, these two, verily they are two enchanters: for this is not a case in which the ل (which is the ل of inception) can be regarded as transferred from its proper place, at the commencement of the sentence or proposition, as it is in some instances mentioned in the former half of this paragraph: but it is said in the Mughnee that this explanation is invalidated by the fact that the combining of the corroborative ل and the suppression of the inchoative is like the combining of two things inconsistent, or incompatible; as is also the opinion that the ل is redundant, because the redundant ل prefixed to the enunciative is peculiar to poetry]: next in point of goodness, in the opinion of A booIs-hák, is, that it is of the dial. of Kináneh and Benu-l-Hárith Ibn-Kaab: the reading of AA he does not allow, because it is at variance with the written text: but he approves the reading of 'Ásim and Kh. (T.) A2: إِنَّ also occurs as a verb: it is the third person pl. fem. of the pret. from الأَيْنُ, syn. with التَّعَبُ; or from آنَ syn. with قَرُبَ: or the third person sing. masc. of the pret. passive from الأَنيِنُ, in the dial. of those who, for رُدَّ and حُبَّ, say رِدَّ and حِبَّ, likening these verbs to قِيلَ and بِيعَ: or the sing. masc. of the imperative from the same: or the pl. fem. of the imperative from الأَيْنُ; or from آنَ syn. with قَرُبَ: or the sing. fem. of the corroborated form of the imperative from وَأَى, syn. with وَعَدَ. (Mughnee.) أَنَا, signifying I: see أَنْ, in seven places.

أَنَهٌ, signifying I: see أَنْ, in two places.

أَنَّةٌ i. q. أَنِينٌ [inf. n. of أَنَّ, but app. a simple subst., signifying A moan, moaning, or prolonged voice of complaint; or a saying Ah: or a complaint: or a cry]. (TA.) أَنْتَ, signifying Thou: fem. أَنْتِ; dual أَنْتُمَا; pl. masc. أَنْتُمْ, and pl. fem. أَنْتُنَّ: see أَنْ, in six places.

أُنَنَةٌ see أَنَّانٌ

أُنَانٌ see أَنَّانٌ

أَنَّانٌ One who moans; who utters a moaning, or prolonged voice of complaint; or who says Ah; much, or frequently; as also ↓ أُنَانٌ and ↓ أُنَنَةٌ: (M, K:) or this last signifies one who publishes complaint, or makes it public, much, or frequently: (M:) or one who talks and grieves and complains much, or frequently; and it has no verb derived from it: (T:) and you say, رَجُلٌ أُنَنَةٌ قُنَنَةٌ, [in which the latter epithet is app. an imitative sequent to the former,] meaning an eloquent man. (TA.) The fem. of أَنَّانٌ is with ة: (M, K:) and is said to be applied to a woman who moans, or says Ah, and is affected with compassion, for a dead husband, on seeing another whom she has married after the former. (MF.) [See also حَنَّانَةٌ, voce حَنَّانٌ.]

آنَ, signifying I: see أَنْ, in two places.

آنٌّ part. n. of أَنَّ, [Moaning; or uttering a moan or moaning or a prolonged voice of complaint; or saying Ah; by reason of pain: complaining by reason of disease or pain: or] uttering a cry or cries: fem. with ة. (Msb.) [Hence,] you say, مَا لَهُ حَانَّةٌ وَلَا آنَّةٌ He has not a she camel nor a sheep, or goat: (S, M, A, K:) or he has not a she camel nor a female slave (M, K) that moans by reason of fatigue. (M.) مَئِنَّةٌ, occurring in a trad., (S, Mgh, K, &c., in the first and last in art. مأن, and in the second in the present art.,) where it is said, إِنَّ طُولَ الصَّلَاةِ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, (S, Mgh, TA, &c.,) is of the measure مَفعِلَةٌ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, [originally مَأْنِنَةٌ,] from إِنَّ, (S, Z in the Fáïk, IAth, Mgh, K,) the corroborative particle; (Z, IAth, Mgh;) like مَعْسَاةٌ from عَسَى; (S, K;) but not regularly derived from إِنَّ, because a word may not be so derived from a particle; or it may be said that this is so derived after the particle has been made a noun; (Z, IAth;) or neither of these modes of derivation is regular: (MF:) the meaning is, [Verily the longness of the prayer and the shortness of the oration from the pulpit are (together)] a proper ground for one's saying, Verily the man is a person of knowledge or intelligence: (Z, * Mgh, K in art. مأن:) this is the proper signification: accord. to AO, the meaning is, a thing whereby one learns the knowledge, or intelligence, of the man: (Mgh:) or it means a thing suitable to, (S, Mgh,) and whereby one knows, (S,) the knowledge, or intelligence, of the man: (S, Mgh:) or a sign (As, S, K) of the knowledge, or intelligence, of the man; and suitable thereto: (As, S:) or an evidence thereof: (M:) or an indication, or a symptom, thereof; everything that indicates a thing being said to be مَئِنَّةٌ لَهُ: [so that مَئِنَّةٌ لِكَذَا may be well rendered a thing that occasions one's knowing, or inferring, or suspecting, such a thing; and in like manner, a person that occasions one's doing so: or, more properly, a thing, &c., in which such a thing is usually known to take place, or have place, or be, or exist, like مَظِنَّةٌ:] one of the strangest of the things said of it is, that the ء is a substitute for the ظ of مَظِنَّةٌ: (IAth:) this seems to have been the opinion of Lh: (Az, L:) accord. to AA, it is syn. with آيَةٌ [a sign, &c.]. (TA.) As says (S, * K, TA, all in art. مأن) that the word is thus, with teshdeed to the ن, in the trad. and in a verse of poetry, as these are related; (S, TA;) but correctly, in his opinion, it should be مَئِينَةٌ of the measure فَعِيلَةٌ, (S, K, * TA,) unless it be from إِنَّ, as first stated above: (S, TA:) Az used to say that it is مَئِتَّةٌ, with ت, (S, K, * TA,) meaning a thing (lit. a place) meet, fit, or proper, or worthy or deserving, and the like; of the measure مَفْعِلَةٌ, [originally مَأْتِتَةٌ,] from أَتَّهُ meaning “he overcame him with an argument or the like:” (S, K, TA:) but some say that it is of the measure فَعِلَّةٌ, from مَأَنَ meaning اِحْتَمَلَ: see art. مأن. (K in that art.) You say also, هُوَ مَئِنَّةٌ لِلْخَيْرِ, from إِنَّ, He is a person fit, or proper, for one's saying of him, Verily he is good; and in like manner, مَعْسَاةٌ, from عَسَى, as meaning “a person fit, or proper, for one's saying of him, May-be he will do good.” (A, TA.) And إِنَّهُ لَمَئِنَّةٌ أَنْ يَكُونَ كَذَا Verily it is meet, fit, or proper, for one's saying of it, Verily it is thus; or is worthy, or deserving, of one's saying &c.: or verily it is a thing meet, fit, or proper, for one's saying &c.; or is a thing worthy, or deserving, of one's saying &c.: of the measure مَفْعِلَةٌ, from إِنَّ. (K in the present art.) and إِنَّهُ لَمَئِنَّةٌ أَنْ يَفْعَلَ ذَاكَ Verily he is meet, fit, or proper, for doing that; or is worthy, or deserving, of doing that: or verily he is a person meet, fit, or proper, for doing that; or is a person worthy, or deserving, of doing that: and in like manner you say of two, and of more, and of a female: but مَئِنَّةٌ may be of the measure فَعِلَّةٌ [from مأن], i. e. a triliteral-radical word. (M.) b2: You also say, أَتَاهُ عَلَي مَئنَّة ذَاكَ, meaning He came to him at the time, or season, [or fit or proper time,] of that; and at the first thereof. (M.)