كف: كِف: تصحيف كَيفَ؛ كِفْلا: لِمَ لا؟ (فوك).
كف: كفّ، غَبَن. خطم. أفعم (بوشر والمنهل في مادة Ouriet) .
كفّ: وضع كفافاً، حاشية أو هدباً، من الحرير للرداء .. الخ (رايسك: مجمع الأنهر 2، 258): روي أن النبيّ لبس جبّة مكفوفة بالحرير.
كف: كف عن البقاء أو عن الوجود (لطائف الثعالبي 107، 5).
تكفف: كفف الجبة بالحرير .. الخ (ديوان الهذليين 279) تكففة بالديباج؛ أبو عمر مكفَّفٌ يكفَّفُ كُمُّه يُجعلَ عليه الديباج والحرير وفي محيط المحيط أيضاً ثوب مكفف.
كفّ: ضرب باليد (فوك).
كفّ: صفع (ألكالا).
كف: كل ما تقرأ في معجم المارودي حول هذه المادة مشكوك فيه وزيادة ومرفوض تماماً وقد ورد ضمن نصوص معيبة وغير واضحة.
تكفّ: تمالك نفسه، توقف عن القتال، (معجم بدرون، الكامل 610، 12) تكافّوا عن الأمر = امتنعوا (محيط المحيط).
انكفّ: انظر هذه الكلمة في (معجم فوك) في مادة suere.
اكتف عن: كبح نفسه. (انظر معجم البيان).
كفّ (لسان العرب).
كفّ: مؤنثة دائماً؛ (محيط المحيط).
على كف الرحمن: تحت رحمة العناية الإلهية (بوشر).
كف: قبضة اليد (في مصر) (بركهارت 3، وفي الجزائر أيضاً -هيلو-).
كفّ: ملء اليد، قبضة اليد (بركهارت أمثال رقم 33).
كف: مقدار عشر حبات (ابن العوام 2:1، 12:1 و13).
كف والجمع أكف: ميزان في اصفهان وخوزستان توزن به المواد الجامدة (معجم الجغرافيا).
كف ورق .. والجمع كفوف: قبضة ورق (بوشر همبرت 112).
كف اليد: راحة اليد (همبرت 4). باطن اليد (بوشر): وهذا يعني كف حين ترد وحدها والجمع كفوف (ألكالا): Palma de la mano Fuente de la palma de la mano كف: رجل الحمامة (الأبار 242، 2).
كفوف: صفعات، لطمات، وباللاتينية alapa ( بوشر، همبرت 242، هيلو، معجم هابيشت المجلد الأول، الجريدة الآسيوية 13، 37: بَدَرَه بكفّ عظيم؛ ضربه كفاً: صفعه؛ شمط كف قلم: صفعه واحدة (بوشر).
كف والجمع كفوف: قفّازات (بوشر، ألف ليلة 1، 31).
كفوف حديد: قُفازات زرد. كف جلد؛ بضاعة كفوف: صناعة أو مصنع أو متجر القفافيز؛ بياع كفوف: قفافيزي (صانع أو تاجر القفافيز) (بوشر).
كف الميزان: صينية: أو طبق الميزان، القعر الخشبي للميزان الكبير (بوشر).
كف شُريك: انظر ما يأتي: كف آدم: انظر ابن البيطار (الجزء الرابع ص74).
كف الأسد: Cyclamen Europaeum انظر ابن البيطار. كف أجذم والكف الجذماء: Agnuscastus، vitex انظر ما ذكره ابن البيطار في الجزء الرابع ص74، والمستعيني في مادة سنبل رومي، حيث لحظ المؤلف إن كف المجاذم هي الناردين السلتي على الحقيقة.
كف جرانة: حوذان، صنّير (باجني MS، براكس في جريدة الشرق 8؛ 280: Renoncule) .
كف الدابة: هُتونيّة منقعيّة، أخيلة ذات ألف ورقة (سانك).
كف الذئب: جنطيانا (ابن البيطار الجزء الأول ص170).
كف السبع: حوذان صنّير Renoncule ( ابن البيطار الجزء الرابع ص170).
(ومعجم المنصوري مادة: كبيكج).
كف الضبع: Renoncule ( ابن البيطار، الجزء الرابع ص170).
كف العروس: نبات الحلتيت، قنة. (بوشر).
كف عائشة = كم (كذا) مريم Digiti citrini ابن البيطار).
كف عائشة: Daucus creticus ( معجم المنصوري انظر: دومّو: ويسمى عندنا كف عائشة).
كف الكلب: انظر ابن البيطار (الجزء الرابع ص74).
كف مريم: تشير إلى أسماء النباتات مختلفة: 1 - Rose de jericho: ورد أريحا، كف مريم. (فورسكال).
2 - Anastatica hierichuntica ( فورسكال ص LXIX) ؛ طبقاً لرأي (كوبان ص333) فقد أطلق عليها هذا الاسم (أي كف مريم) لأنهم قالوا (إن السيدة العذراء صافحت إحداها بيدها فبقيت مضمومات على النحو الذي نراها منه الآن) (انظر هامش 244).
3 - Digiti citrini ( انظر هامش 240).
4 - Vitex, Agnus -castus ( انظر هامش 234). (فورسكال ص LXVIII) ، ( ابن البيطار الجزء الثاني، ص384 الترجمة الألمانية لسونثير).
5 - في غرب أسبانيا يطلق عليها اسم Pentaphyllum ( ابن البيطار الجزء الثاني، ص384).
كف مريم الحجازية: (انظر ابن البيطار 1:1). (انظر الهوامش 242، 243).
كف النسر: هتونية. أخاية ذات ألف ورقة (انظر في ما تقدَّم كف الدابة) (سانك).
Asplenium ceterarh: ( ابن البيطار2، 31).
كف الهر: انظر ابن البيطار (الجزء الرابع ص73).
ذو الكف وذو الكفين: من أسماء السيوف (محيط المحيط).
كفة: قبضة يد، ربطة، حزمة، كفّات سنبل باين سميث 1792).
كفّة: ربطة ورق (مملوك 2، 2، 239 مونج 35).
كفّة: (في ألف ليلة وليلة، برسل، 143:4): وقدم صحن إوز مشوياً وكفة كماجة؛ وقد وردت في معجم فليشر كِفّة (بكسر الكاف) مرادفة لكلمة Discus rotundus؛ إلا أن (لين) ترجمها قرص حلوى؛ لذلك نجد كَفّة كماجة هي إذن كف شُريك (انظر كف شريك).
كفّة وجمعها كِفّات وكِفاف: آلة حربية لرمي الصخور على العدو، منجنيق، (مونج 368، ابن صاحب الصلاة 26): رمى أسراه في كفّة المنجنيق.
كفّية: انظر كوفية.
كفاف: خبز الكفاف، خبزنا كفاف يزمنا، (بوشر، معجم مسلم).
كفاف، كفافاً لا تعني: تماماً، كلياً وإنما تعني: دون ربح أو خسارة. ففي معجم مسلم والمقري 1، 262، 15: لكن تخرج كفافاً لا عقاباً ولا ثواباً.
كفيف: أعمى (فوك، مهرن 34).
كفافي: يومي (بوشر).
اكفاف: نقشف، زهد في، أمسك عن، تعفف (بوشر).
تكفيف: وجمعها تكفيفات: افريز، طنف، سقيفة مائلة (الكالا): ala de tejado ( معجم جبير).

كف

1 كَفَّ التَّوْبَ He sewed the edge, or border, of the garment, or piece of cloth, the second time, (S, K,) after the [slight] sewing termed المَلُّ, (S,) or الشَّلُّ. (K.) b2: [He felled (a seam or garment).] b3: كَفَّ عَنْهُ, aor. كَفُّ

, He refrained, or forbore, from it, as forbidden; abstained, or desisted, from it; left, relinquished, or forsook it: (Msb:) [as also ↓ انكفّ]. b4: كَفَّ عَنْهُ He refrained, desisted, forbore, abstained, or held, from it. (K, &c.) b5: كَفَّهُ عَنْهُ He made him to refrain, forbear, or abstain, from it; averted him, turned him away or back, from it; (K;) prevented, hindered, held, withheld, or restrained, him from it. (Mgh, Msb, TA.) b6: [كَفَّ بَيْنَهُمَا He interposed as a restrainer between them two: a phrase of frequent occurrence]. b7: كَفَّ مِنَ الشَّعَرِ (M, K, art. قصر) He shortened the hair. (M, ibid.) 3 كَافُّوا عَدُوَّهُمْ i. q.

حَاجَزُوهُمْ, which see. b2: مُكَافَّةٌ signifies i. q. مُحَاجَزَةٌ, because it is a preventing, or an abstaining, from fighting. (Mgh.) 7 إِنْكَفَ3َ see 1.

كَفٌّ [generally The hand: sometimes, app., the palm only:] accord. to Az, the palm with the fingers. (Msb.) b2: [Hence, A cake of the length and thickness of the hand: thus in the present day. See عُجَّالٌ.] b3: كَفٌّ A handful; what one takes with the hand, or grasps; syn. قُبْضَةٌ. (S, art. قبض.) b4: [ضَرَبَهُ كَفًّا He struck him a slap with the hand.] b5: [كَفٌّ often signifies The paw of a beast.] b6: الكَفُّ الجَذْمَآءُ The star α of Cetus. b7: الكَفُّ الخَضِيبُ The

β of Cassiopeia.

كَفَّةٌ

: see كِفَّةٌ.

كُفَّةٌ The selvage, i. e. border, or side, of a garment or piece of cloth, (S, Msb,) that has no هُدْب [or end of unwoven threads]: (S, voce طُرَّةٌ:) or what surrounds the skirt of a shirt: or whatever is oblong; as the حَاشِيَة of a garment or piece of cloth, and of sand: and the edge of a thing. (K.) كِفَّةٌ The bezel, or collet, i. e. the part in which the stone is set, of a signet-ring. (TA in art. ركب.) See كُرْسِىٌّ. b2: See also طَرْقٌ. b3: كِفَّةٌ A scale of a balance: (MA:) vulg. ↓ كَفَّةٌ. (K.) كَفَافٌ The like of a thing. (S, K.) b2: Food, or sustenance, that renders one independent of others: (S, K:) or sufficient for one's want, not exceeding nor falling short. (Msb.) كِفَافٌ The circuit, rim, or surrounding edge, of a thing. (S, K.) كِفَافَةٌ [app. a subst., not an inf. n.,] The act, or art, of sewing in the manner termed كَفٌّ; (TA;) contr. of شِلَاشَةٌ. (TA in art. شل.) نَاقَةٌ كَافَّةٌ An old and weak she-camel. (AO, TA in art. سدم.) b2: [مَا كَافَّةٌ The restrictive مَا, which is annexed to أَنَّ إِنَّ, &c.: so called because it restrains the particle to which it is adjoined from exercising any government.] b3: كَافَّةً

Wholly. (Bd and Jel in ii. 204.) حَرْفُ مُكَافَأَةٍ

A particle denoting compensation, or the complement of a condition; like حَرْفُ جَزَآءٍ.

عق

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

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

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

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

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

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

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

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

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

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

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

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

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

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

عِقَاقٌ: see عَقَاقٌ.

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

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

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

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

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

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

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

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

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

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

مُعِقٌّ: see عَقُوقٌ.

مَعْقُوقٌ: see عَقِيقٌ, first sentence.

اما

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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