ذا
ذَا is said by Aboo-'Alee to be originally ذَىْ; the ى, though quiescent, being changed into ا: (
M:) or it is originally ذَيَى or ذَوَى; the final radical letter being elided: some say that the original medial radical letter is ى because it has been heard to be pronounced with imáleh [and so it is now pronounced in Egypt]; but others say that it is و, and this is the more agreeable with
analogy. (
Msb.) It is a noun of indication, [properly meaning This, but sometimes, when repeated, better rendered that,] relating to an object of the
masc. gender, (
S,
M,
K,) such as is near: (
I'Ak p. 36:) or it relates to what is distant [
accord. to some, and therefore should always be rendered that]; and هٰذَا, [which see in what follows,] to what is near: (
K in art. هَا: [but the former is generally held to relate to what is near, like the latter:]) or it is a noun denoting anything indicated that is seen by the speaker and the person addressed: the noun in it is ذَ, or ذ alone: and it is a noun of which the signification is vague and unknown until it is explained by what follows it, as when you say ذَا الرَّجُلُ [This man], and ذَا الفَرَسَ [This horse]: and the nom. and accus. and gen. are all alike: (
T:) the
fem. is ذِى (
T,
S,
M,
K, but omitted in the
CK) and ذِهْ, (
S,
M,
K, but omitted in the
CK,) the latter used in the case of a pause, (
S,) with a quiescent ه, which is a substitute for the ى, not a sign of the
fem. gender, (
S,
M,) as it is in طَلْحَهْ and حَمْزَهْ, in which it is changed into ة when followed by a conjunctive alif, for in this case the ه in ذِه remains unchanged [but is meksoorah, as it is also in other cases of connexion with a following word]; and one says also ذهِى; (
M;) and تَا and تِهْ: (
S and
K &c. in art. تا:) for the dual you say ذَانِ and تَانِ; (
M;) ذَانِ is the dual form of ذَا (
T,
S) [and تَانِ is that of تَا used in the place of ذِى]; i. e., you indicate the
masc. dual by ذَانِ in the
nom. case, and ذَيْنِ in the accus. and gen.; and the
fem. dual you indicate by تَانِ in the
nom. case, and تَيْنِ in the accus. and gen.: (
I'Ak p. 36:) the
pl. is أُلَآءِ [or أُلَآءِ] (
T,
S, and
I'Ak ib.) in the
dial. of the people of El-Hijáz, (
I'Ak,) and أُولَى [or أُلَى] (
T,
I'Ak) in the
dial. of Temeem; each both
masc. and
fem. (
I'Ak ib. [See art. الى.]) You say, ذَا أَخُوكَ [This is thy brother]: and ذِىأُخْتُكَ [This is thy sister]: (
T:) and لَاآتِيكَ فِى ذِى السَّنَةِ [I will not come to thee in this year]; like as you say فى هٰذِهِ السَّنَةِ and فى هٰذِى السَّنَةِ; not فى ذَا السَّنَةِ, because ذا is always
masc. (
As,
T.) And you say, ذَانِ أَخَوَاكَ [These two are thy two brothers]: and تَانِ أُخْتَاكَ [These two are thy two sisters]. (
T.) and أُولَآءِ إِخْوَتُكَ [These are thy brothers]: and أُولَآءِ
أَخَوَاتُكَ [These are thy sisters]: thus making no difference between the
masc. and the
fem. in the
pl. (
T.)
b2: The هَا that is used to give notice, to a person addressed, of something about to be said to him, is prefixed to ذَا [and to ذِى &c.], (
T,
S,
M,
K,) and is a
particle without any meaning but inception: (
T:) thus you say هٰذَا, (
T,
S,
M,) and some say هٰذَاا, adding another ا; (
Ks,
T;) fem.
هٰذِى, (
T,
S,
M,) and [more commonly] هٰذِهْ in the case of a pause, (
M,) and هٰذِهِ in other cases, (
T,
S,) and هَاتَا, and some say هٰذَاتِ, but this is unusual and disapproved: (
T:) dual هٰذَانِ for the
masc., and هَاتَانِ for the
fem.; (
T;) said by
IJ to be not properly duals, but nouns formed to denote duals; (
M;) and many of the Arabs say هٰذَانِّ; (
T;) some, also, make هٰذَانِ
indecl., like the
sing. ذَا, reading [in the
Kur xx. 66] إِنَّ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters], and it has been said that this is of the
dial. of Belhárith [or Benu-l-Hárith] Ibn-Kaab; but others make it
decl., reading إِنَّ هٰذَايْنِ لَسَاحِرَانِ: (
S,
TA: [see, however, what has been said respecting this phrase
voce إِنَّ:]) the
pl. is هٰؤُلَا in the
dial. of Temeem, with a quiescent ا; and هٰؤُلَآءِ in the
dial. of the people of El-Hijáz, with medd and hemz and khafd; and هٰؤُلَآءٍ in the
dial. of Benoo-'Okeyl, with medd and hemz and tenween. (
Az,
T.) The Arabs also say, لَا هَا اللّٰهِ ذَا, introducing the name of God between هَا and ذَا; meaning No, by God; this is [my oath, or] that by which I swear. (
T.) In the following verse, of Jemeel, وَأَتَى صَوَاحِبُهَا فَقُلْنَ هٰذَا الَّذِى
مَنَحَ المَوَدَّةَ غَيْرَنَا وَجَفَانَا [it is said that] هَذَا is for أَذَا, (
M,) i. e., ه is here substituted for the interrogative hemzeh (
S * and
K in art. ها) [so that the meaning is, And her female companions came, and said, Is this he who gave love to other than us, and treated us unkindly?]: or, as some assert, هَذَا is here used for هٰذَا, the ا being suppressed for the sake of the measure. (El-Bedr El-Karáfee,
TA in art. ها.)
b3: One says also ذَاكَ, (
T,
S,
M,
K,) affixing to ذَا the ك of allocution, [
q. v., meaning That,] relating to an object that is distant, (
T, *,
S, and
I'Ak p. 36,) or,
accord. to general opinion, to that which occupies a middle place between the near and the distant, (
I'Ak pp. 36 and 37,) and this ك has no place in desinential syntax; (
S, and
I'Ak p. 36;) it does not occupy the place of a gen. nor of an accus., but is only affixed to ذا to denote the distance of ذا from the person addressed: (
T:) for the
fem. you say تِيكَ (
T,
S) and تَاكَ; (
S and
K in art. تا,
q. v.;) but not ذِيكَ, for this is wrong, (
T,
S,) and is used only by the vulgar: (
T:) for the dual you say ذَانِكَ (
T,
S) and ذَيْنِكَ, as in the phrases جَآءَنِى ذَانِكَ الرَّجُلَانِ [Those two men came to me] and رَأَيْتُ ذَيْنُكَ الرَّجُلَيْنِ, [I saw those two men]; (
S;) and some say ذَانِّكَ, with teshdeed, (
T,
S,) [
accord. to
J] for the purpose of corroboration, and to add to the letters of the noun, (
S,) but [
accord. to others] this is dual of ذٰلِكَ, [which see in what follows,] the second ن being a substitute for the ل; (
T on the authority of
Zj and others;) and some say تَانِّكَ also, with tesh-deed, (
T,
S,) as well as تَانِكَ: (
T in this art., and
S and
K in art. تا, but there omitted in some copies of the
S:) the
pl. is [أُولَاكَ and] أُولٰئِكَ. (
T,
S.) هَا is also prefixed to ذَاكَ; so that you say, هٰذَاكَ زَيْدٌ [That is Zeyd]: (
S,
TA:) and in like manner, for the
fem., you say هَاتِيكَ and هَاتَاكَ: (
S and
K in art. تا:) but it is not prefixed [to the dual nor] to أُولٰئِكَ. (
S.)
b4: You also add ل in ذَاكَ, (
T,
S,
M,
K,) as a
corroborative; (
TA;) so that you say ذٰلِكَ, [meaning That,] (
T,
S,
M,
K,) relating to an object that is distant, by common consent; (
I'Ak pp. 36 and 37;) or hemzeh, saying ذَائِكَ, (
K,) but some say that this is a mispronunciation: (
TA in art. ذوى:) for the
fem. you say تِلْكَ and تَالِكَ: the dual of ذٰلِكَ is ذَانِّكَ, mentioned above; and that of the
fem. is ثَانِّكَ: (
T: [and in the
K in art. تا, تَالِكَ is also mentioned as a dual, as well as a
sing.:]) and the
pl. is أُولَالِكَ. (
S and
M and
K voce أُولَى or أُلَى or أُلَا. [See art. الى.]) هَا is not prefixed to ذٰلِكَ (
S) nor to تِلْكَ [nor to أُولَالِكَ] because, as
IB says, the ل denotes the remoteness of that which is indicated and the ها denotes its nearness, so that the two are incompatible. (
TA in art. تا.)
b5: In the saying in the
Kur [ii. 256, the Verse of the Throne], مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ, (
T,
TA,)
accord. to
Th and
Mbr, (
TA,) هٰذَا is
syn. with ذا [so that the meaning is, Who is this that shall intercede with Him but by his permission?]: (
T,
TA:) or it may be here redundant [so that the meaning is, Who is he that &c.?]. (
Kull.)
b6: It is sometimes
syn. with اَلَّذِى. (
T,
S,
M.) So in the saying, مَا ذَا رَأَيْتَ [What is it that thou sawest?]; to which one may answer, مَتَاعٌ حَسَنٌ [A goodly commodity]. (
Sb,
S.) and so in the
Kur [ii. 220 (erroneously stated as 216 in Lane's original)], وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ[And they ask thee what amount of their property is it that they shall expend in alms]; (
T,
M,
TA;)
accord. to those who make the reply to be in the
nom. case; for this shows that ما is [virtually] in the
nom. case as an
inchoative, and ذا is its
enunciative, and ينفقون is the complement of ذا; and that ما and ذا are not to be regarded as one word: [or] this is the preferable way of explanation in the opinion of
Sb, though he allowed the other way, [that of regarding ما and ذا as one word, together constituting an
inchoative, and ينفقون as its
enunciative, (see
Ham p. 521,)] with [the reply in] the
nom. case: (
M:) and هٰذَا, also, is used in the same sense: (
TA:) so too ذا in مَا ذَا هُوَ and مَنْ ذَا هُوَ may be considered as
syn. with الذى; but it is preferable to regard it as redundant. (
Kull.)
b7: It is [said to be] redundant also in other instances: for
ex., in the
trad. of Jereer, as related by Aboo-'Amr Ez-
Záhid, who says that it is so in this instance: يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ ذِى يَمَنٍ عَلَى وَجْهِهِ مَسْحَةٌ مِنْ ذِى مُلْكٍ
[There will come to you a man from El-Yemen, having upon his face an indication of dominion]. (
TA. [But this evidently belongs to art. ذُو; in which see a similar
ex. (أَتَيْنَا ذَا يَمَنٍ). See also other exs. there.])
b8: [كَذَا
lit. means Like this: and hence, thus: as also هٰكَذَا.
b9: It is also often used as one word, and, as such, is made the complement of a
prefixed noun; as in سَنَةَ كَذَا and فِى سَنَةِ كَذَا In such a year. See also art. كَذَا: and see the letter ك.]
b10: هٰذَا is sometimes used to express contempt, and mean estimation; as in the saying of 'Áïsheh respecting 'Abd-Allah Ibn-'Amr Ibn-'Abbás, يَا عَجَبًا لِابْنِ عَمْرٍو هٰذَا [O wonder (meaning how I wonder) at Ibn-'Amr, this fellow!]. (Kitáb el-Miftáh, cited in De Sacy's “ Gram. Ar.,” 2nd ed., i. 442.) [يَا هٰذَا often occurs as addressed to one who is held in mean estimation: it is like the Greek ὦ οὗτος, and virtually like the vulgar Arabic expression يَا أَنْتَ, and the Latin heus tu; agreeably with which it may be rendered O thou; meaning O thou fellow; an appellation denoting mean estimation being understood: in the contrary case, one says يَا فَتَى.
See also, in what follows, a usage of ذَاكَ and ذٰلِكَ.
b11: هٰذَا in a letter and the like is introduced when the writer breaks off, turning to a new subject; and means “ This is all that I had to say on the subject to which, it relates: ” what follows it is commenced with the
conjunction وَ.]
b12: One says, لَيْسَ بِذَاكَ [and لَيْسَ بِذٰلِكَ], meaning It is not approved: for, [like as a person held in mean estimation is indicated by هٰذَا, which denotes a thing that is near, so,] on account of its high degree of estimation, a thing that is approved is indicated by that whereby one indicates a thing that is remote. (
Kull voce ليس.) [See also what next follows.]
b13: ذٰلِكَ الكِتَابُ in the
Kur ii. 1 is said by
Zj to mean هٰذَا الكِتَابُ [This book]: but others say that ذلك is here used because the book is remote [from others] in respect of highness and greatness of rank. (
TA.)
b14: كَذٰلِكَ [
lit. Like that, often means so, or in like manner: and
b15: ] Let that suffice [thee or] you. (
TA in art. ذعر, from a
trad.)
b16: The
dim. of ذَا is ذَيَّا: (
T,
S,
M:) you form no
dim. of the
fem. ذِى, using in its stead that of تَا, (
S,) which is تَيَّا: (
T:) the
dim. of the dual [ذَانِ] is ذَيَّانِ: (
S:) and that of [the
pl.] أُولَآءِ [and أُولَى] is أُولَيَّآءِ [and أُولَيَّا]: (
T:)
b17: that of هٰذَا is ذَيَّا, like that of ذَا; [and you may say هٰذَيَّا also; for] that of هٰؤُلَآءِ is هٰؤُلَيَّآءِ: (
T:)
b18: that of ذَاكَ is ذَيَّاكَ: (
S,
K: *) and that of تَاكَ is تَيَّاكَ: (
K in art. تا:)
b19: that of ذٰلِكَ is ذَيَّالِكَ: (
S,
K: *) and that of تِلْكَ is تَيَّالِكَ. (
S.) A rájiz says, أَوْ تَحْلِفِى بِرَبِّكَ العَلِىِّ
إِنِّى أَبُو ذَيَّالِكِ الصَّبِىِّ [Or thou shalt swear by thy Lord, the High, that I am the father of that little child]: (
S,
TA:) he was an Arab who came from a journey, and found that his wife had given birth to a boy whom he disacknowledged. (
TA.)
A2: ذَا is also the
accus. case of ذُو,
q. v.
