بانِقْــيا:
بكسر النون: ناحية من نواحي الكوفة ذكرها في الفتوح، وفي أخبار إبراهيم الخليل، عليه السلام:
خرج من بابل على حمار له ومعه ابن أخيه لوط يسوق غنما ويحمل دلوا على عاتقه حتى نزل بانقــيا، وكان طولها اثنى عشر فرسخا، وكانوا يزلزلون في كل ليلة فلما بات إبراهيم عندهم لم يزلزلوا، فقال لهم شيخ بات عنده إبراهيم، عليه السلام: والله ما دفع عنكم إلا بشيخ بات عندي فإني رأيته كثير الصلاة، فجاؤوه وعرضوا عليه المقام عندهم وبذلوا له البذول، فقال: إنما خرجت مهاجرا إلى ربي. وخرج حتى أتى النّجف، فلما رآه رجع أدراجه أي من حيث مضى، فتباشروا وظنوا أنه رغب فيما بذلوا له، فقال لهم: لمن تلك الأرض؟ يعني النجف، قالوا:
هي لنا، قال: فتبيعونيها؟ قالوا: هي لك فو الله ما تنبت شيئا، فقال: لا أحبها إلا شراء، فدفع إليهم غنيمات كنّ معه بها، والغنم يقال لها بالنبطية نقــيا، فقال: أكره أن آخذها بغير ثمن، فصنعوا ما صنع أهل بيت المقدس بصاحبهم وهبوا له أرضهم، فلما نزلت بها البركة رجعوا عليه، وذكر إبراهيم، عليه السلام، أنه يحشر من ولده من ذلك الموضع سبعون ألف شهيد، فاليهود تنقل موتاها إلى هذا المكان، لهذا السبب. ولما رأى، عليه السلام، غدرهم به تركهم ومضى نحو مكة في قصة فيها طول، وقد ذكرها الأعشى فقال:
فما نيل مصر، إذ تسامى عبابه، ... ولا بحر بانقــيا، إذا راح مفعما
بأجود منه نائلا، إنّ بعضهم ... إذا سئل المعروف صدّ وجمجما
وقال أيضا:
قد سرت ما بين بانقــيا إلى عدن، ... وطال في العجم تكراري وتســياري
وأما ذكرها في الفتوح فقال أحمد بن يحيى: لما قدم خالد بن الوليد، رضي الله عنه، العراق بعث بشير ابن سعد أبا النعمان بن بشير الأنصاري إلى بانقــيا فخرج
عليه فرّخبنداذ في جيش فهزمهم بشير وقتل فرخبنداذ، وانصرف بشير وبه جراحة فمات بعين التمر، ثم بعث خالد جرير بن عبد الله إلى بانقــيا فخرج إليه بصبهري بن صلوبا فاعتذر إليه وصالحه على ألف درهم وطيلسان، وقال: ليس لأحد من أهل السواد عهد إلا لأهل الحيرة وألّيس وبانقــيا، فلذلك قالوا: لا يصلح بيع أرض دون الجبل إلا أرض بني صلوبا وأرض الحيرة، وذكر إسحاق بن بشير أبو حذيفة فيما قرأته بخط أبي عامر العبدري بإسناده إلى الشعبي: أن خالد بن الوليد سار من الحيرة حتى نزل بصلوبا صاحب بانقــيا وسمّــيا على ألف درهم وزن ستة، وكتب لهم كتابا فهو عندهم إلى اليوم معروف، قال: فلما نزل بانقــيا على شاطئ الفرات قاتلوه ليلة حتى الصباح، فقال في ذلك ضرار ابن الأزور الأسدي:
أرقت ببانقــيا، ومن يلق مثل ما ... لقيت ببانقــيا من الحرب يأرق
فلما رأوا أنه لا طاقة لهم بحربه طلبوا إليه الصلح فصالحهم، وكتب لهم كتابا فيه: بسم الله الرحمن الرحيم، هذا كتاب من خالد بن الوليد لصلوبا بن بصبهري ومنزله بشاطئ الفرات، إنك آمن بأمان الله على حقن دمك في إعطاء الجزية عن نفسك وجيرتك وأهل قريتك بانقــيا وسمّــيا على ألف درهم جزية، وقد قبلنا منك ورضي من معي من المسلمين بذلك، فلك ذمة الله وذمة النبي محمد، صلى الله عليه وسلم، وذمة المسلمين على ذلك، شهد هشام بن الوليد وجرير بن عبد الله بن أبي عوف وسعيد بن عمرو، وكتب سنة 13 والسلام، ويروى أن ذلك كان سنة 12، وبانقــيا أيضا: من رستاق منبج على أمــيال من المدينة.

ايا

أَــيَا a vocative particle, (S, M, K,) used in calling him who is near and him who is distant: [in the former case, like O: in the latter, like ho there, or soho, or holla:] you say, أَــيَا زَيْدُ أَقْبِلْ [O Zeyd, advance: or ho there, or soho, or holla, &c.]: (S:) or J is in error in saying this: it is used in calling to him who is distant: (Mughnee, K:) so say Ibn-El-Hájib, in the Káfiyeh, and ElFakhr El-Járabardee; and the latter adds, or to him who is in a predicament like that of him who is distant, being sleeping or inadvertent; the person who calls thereby being eager for the person called to advance to him: (TA:) or not used in calling to him who is near: (K:) and ه is substituted for its hemzeh; (M, K;) so that one says, هَــيَا. (M.) Az says, I have heard them say, أَــيَا إِــيَاهُ أَقْبِلْ. (T in بَابُ الأَلِفَاتِ.) [Accord. to the TA, (art. ا,) one says also آيَا.]

إِــيَا الشَّمْسِ, and النَّبَاتِ; and إِــيَاة, and أَــيَاة, and أَــيَّا: see art. اى.

إِــيَّا (S, M, K, &c.) and أَــيَّا, (M, K,) the latter form used by some, as related on the authority of Ktr; (M;) accord. to some, (M,) a noun of vague signification, (S, M, K,) used metonymically for a noun in the accus. case, (M,) with which are connected all the affixed pronouns that denote the accus. case: you say إِــيَّانا [Thee] and إِــيَّاهُ [him] and إِــيَّاىَ [me] (S, K) and إِــيَّانَا [us, &c.]: (S:) and the hemzeh is changed into و, so that you say وِــيَّاكَ (S, M, K *) and وَــيَّاكَ; (Ktr, IJ, M, K; *) and sometimes into و, so that you say وِــيَّاكَ [and app. وَــيَّاكَ also; both of which are used by some of the Arabs in the present day, very commonly in Egypt, for وَإِــيَّاكَ as meaning مَعَكَ; like as one says وَزَيْدًا, meaning مَعَ زَيْدٍ]: (K:) the ك and ه and ى [&c.] are put to show the object meant, in order that the person addressed may be known from the absent [&c.]; and have no place in the analysis of a sentence, like the ك in ذٰلِكَ and أَرَأَيْتَكَ: (S, M: in the former of which is added, and like the ا and ن in أَنْتَ:) and this is identical with the opinion of Akh: (M, TA:) thus ايّا is the noun, and what follows it is to denote allocution, [&c.,] and the two become as one thing; for nouns of vague signification are not prefixed to other nouns to govern them in the gen. case, nor are any of the pronouns, being themselves determinate. (S.) Ibn-Keysán says, (S, M,) some of the grammarians say that إِــيَّاكَ, altogether, is a noun; and he adds, but some say (M) that the ك and ه &c. are the nouns, and that ايّا is a support thereto, because they cannot stand by themselves, (S, M,) like the ك &c. which occupy the latter place in يَضْرِبُكَ &c.; so when the ك &c. are put first, [as in إِــيَّاكَ ضَرَبْتُ Thee I beat, or struck,] they are supported by ايا, and the whole becomes as one thing: (S:) and you may also say, ضَرَبْتُ إِــيَّاىَ [I beat, or struck, me]; because it is not allowable to say, ضَرَبْتُنِى: (S as corrected by IB:) but you may not say, ضَرَبْتُ إِــيَّاكَ [I beat, or struck, thee]; because you only require ايّاك when you cannot use the ك [alone]; though you may say, ضَرَبْتُكَ إِــيّاكَ [I beat, or struck, thee, thee]; because the ك is made to be syntactically dependent upon the verb, so when you repeat it you require ايّا. (S.) In the saying of the poet, (S,) Dhu-l-Isba' El-'Adwánee, (TA,) كَأَنَّايَوْمَ قُرَّى إِنَّمَا نَقْتُلُ إِــيَّانَا [As though we, on the day of Kurrà, only killed ourselves], he has separated it from the verb only because the Arabs do not make the action of the agent to fall upon the agent itself by the adjunction of the pronoun: they do not say, قَتَلْتُنِى, but only قَتَلْتُ نَفْسِى: so the poet has used ايّانا in the same manner as أَنْفُسَنَا. (S, TA.) Some of the grammarians say that إِــيَّا is prefixed to what follows it, governing it in the gen. case; and adduce as an evidence thereof a saying which see below, commencing with إِذَا بَلَغَ الرَّجُلُ. (S.) Zj says that it is an explicit noun, [not a pronoun,] which is prefixed to all the pronouns, governing them in the gen. case; but only to pronouns; so that if one said, إِــيَّا زَيْدٍ حَدَّثْتُ, it would be bad. (M.) Kh holds that it is a pronoun prefixed to the ك [&c.], governing it in the gen. case; (M, K;) and the like is related to have been the opinion of El-Mázinee: and Sb relates of Kh that he said, if any one were to say إِــيَّاكَ نَفْسَكَ [Thee, thyself], I would not severely blame him, for this ك is [virtually] governed in the gen. case. (M.) But accord. to Akh, it is a simple, or uncompounded, pronoun, the ending of which becomes altered, as the endings of pronouns are wont to become, because of the varying of the numbers of the persons using them; (M, K; [in both of which the last of the word thus rendered is المضمرين; accord. to a copy of the M, المضمرين, i. e. المُضْمِرينَ; in a copy of the K, without any syll. signs; and in the CK, المُضْمَرَيْنِ; of which readings, I have followed that found in the M; supposing the meaning to be, that ايّا has different endings according as it is used by one speaking to another, or by one speaking of another, or by one speaking of himself, or to, or of, two or more, and the like;]) and the ك of ايَّاك is like the ك of ذٰلِكَ, inasmuch as it is an indication of allocution only, divested of the idea of its being a sign of the pronoun. (M.) Of all these varying opinions, IJ says that he has found none to be correct when investigated, except that of Akh; with whose opinion, that stated in the begining of this art. is identical [except as to the affix, which is there said to be a pronoun, not merely a particle of allocution]. (M, TA.) Zj, being asked to explain the meaning of the phrase إِــيَّاكَ نَعْبُدُ, [in the Kur i. 4,] answered, حَقِيتَتَكَ نَعْبُدُ [Thine essence we worship]; and said that it is derived from آيَةٌ, meaning “a sign by which a thing is known:” but IJ does not approve of this. (M.) [Respecting the phrase, فَإِذَا هُوَ إِــيَّاهَا, in which ايّاها is used in the place of a noun in the nom. case, and which is therefore disallowed by Sb, see إِذَا.] b2: It is also used for the purpose of cautioning, or putting one on his guard. (T, S.) You say, إِــيَّاكَ وَالأَسَدَ [Beware thou of, or avoid thou, or remove thyself far from, the lion]: it is a substitute for a verb; as thou you said, بَاعِدْ: and you say also, هِــيَّاكَ; like as you say أَرَاقَ and هَرَاقَ: (S:) [or ايّاك in this case is governed by a verb understood: for] Ibn-Keysán says, when you say, إِــيَّاكَ وَزَيْدًا [Beware thou of, or avoid thou, or remove thyself far from, Zeyd], you caution him whom you address against Zeyd, and the verb governing the accus. case is not apparent: the meaning is, أُحَذِّرُكَ زَيْدًا [I caution thee against Zeyd]; as though you said, أُحَذِّرُكَ إِــيَّاكَ وَزَيْدًا [I caution thee, thee with Zeyd]; or as though you said, بَاعِدْ نَفْسَكَ عَنْ زَيْدٍ وَبَاعِد زَيْدًا عَنْكَ [Remove thyself far from Zeyd, and remove Zeyd far from thee]; so that the verb governs the word signifying the person cautioned and that signifying him against whom that person is cautioned: (TA:) [and Az says,] when you say, إِــيَّاكَ وَرُكُوبَ الفَاحِشَةِ, the verb is suppressed: it is as though you said, أُحَذِّرُكَ رُكُوبَ الفَاحِشَةِ [I caution thee against the committing of that which exceeds the bounds of rectitude]. (T.) Kh is related to have heard an Arab of the desert say, (T, * M, the latter on the authority of Sb.,) إِذَابَلَغَ الرَّجُلُ السِّتِّينَ فَإيَّاهُ وَإِــيَّا الشَّوابّ [When the man attains to sixty years, I caution him against, or let him avoid, the young women]; (T, S, M;) prefixing ايّا to الشوابّ, and putting the latter in the gen. case: (S:) but accord. to Akh, it is not allowable to say [thus, or] إِــيَّاكَ وَإِــيَّا زَيْدٍ. (M.) Sometimes the و is suppressed, as in the saying of the poet, فَإِــيَّاكَ إِــيَّاكَ المِرَآءَ فَإِنَّهُ

إِلَى الشَّرِّ دَعَّآءٌ وَلِلشَّرِّ جَالِبُ [Then avoid thou, avoid thou obstinate disputation, for it is wont to invite to evil, and an attracter of evil]; meaning, إِــيَّاكَ وَالمِرَآءَ: i. e., إِــيَّاكَ وَأَنْ تُمَارِيَ. (TA.) You say [properly], إِــيَّاكَ وَأَنْ تَفْعَلَ كَذَا [Beware thou of, or avoid thou, doing such a thing]: but [in strict propriety] you should not say, إِــيَّاكَ أَنْ تَفْعَلَ كَذَا, without و. (S.) See also art. اي.

أَــيَايَا (Lth, T, S, M, K) and أَــيَايَهْ, (M,) or يَايَا, (K,) and يَايَهْ, (M, K,) A cry by which camels are chidden. (Lth, T, S, M, K.) [See 2 in art. اي.]