Lane's Lexicon (Edward Lane, 1863)

أُلْهَانِيَّةٌ ذ : see اـِلَاهَةٌ.

اـِلهٌ أله ألهى اـلٰه اله الة لها لهى لهي وله ولي آل آله آلة , or اـِلَاهٌ, [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ, (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, (Msb,) meaning ↓ مَأْلْوةٌ [ An object of worship or adoration; i. e. a god, a deity ]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال, properly, i. q. اللّٰهُ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of اللّٰه: (Msb:) pl. اآلِهَةٌ: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to اـِلَاهَةٌ: (TA:) [not so in the CK; but there, الالِهَةُ is put in a place where we should read الاـِلَاهَةُ, or اـِلَاهَةُ without the article:] ↓ الاـِلَاهَةُ [is the fem. of الاـِلَاهُ, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الاآلِهَةُ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed ] هِلَال: (Th, K:) and, (S, K,) as also ↓ اـِلَاهَةُ, without ال, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ الأُلَاهَةُ, (IAar, K,) and ↓ أُلَاهَةُ, (IAar, TA,) and ↓ الأَلَاهَةُ, (K,) [and app. ↓ أَلَاهَةُ,] and ↓ الأَلِيهَةُ, (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [اـِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX ; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاهٌ, like as اـِشَاحٌ is originally وِشَاحٌ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of اللّٰهُ.]

أَلَهَةُ ذ and الأَلَاهَةُ: see اـِلهٌ.

أُلَاهَةُ ذ and الأُلَاهَةُ: see اـِلهٌ. -A2- أُلَاهَةٌ: see اـِلَاهَةٌ.

اـِلَاهَةٌ ألاهه اـلاه اـلاهه اـلاهة اـلٰه الاهه الاهة الآهة لاهى آهة inf. n. of 1, q. v. (S, Msb, K.) -A2- Godship; divinity; (K;) as also ↓ أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and ↓ أُلْهَانِيَّةٌ. (K.) -A3- اـِلَاهَةُ and الاـِلَاهَةُ: see اـِلهٌ.

الأَلِيهَةُ ذ : see اـِلهٌ.

[ اـِلهِىٌّ ألهى ألهي اـلٰه اـلٰهي اـلٰهيي الهى الهي لها لهى لهي , or اـِلَاهِىٌّ, Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الاـِلهِىُّ or الاـِلَاهِىٌّ: see what next follows.]

[ الاـِلهِيَّةُ اـلٰهي الاـلٰهية الالهيه الالهية , or الاـِلَاهِيَّةُ, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الاـِلهِيَّاتِ or الاـِلَاهِيَّاتِ, and ↓ العِلْمُ الاـِلهِىُّ or الاـِلَاهِىُّ.]

اللّٰهُ اللٰه اللٰة , [written with the disjunctive alif اَللّٰهُ, meaning God, i. e. the only true god, ] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally اـِلهٌ, or اـِلَاهٌ, (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, (S, K, *) with [the article] ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الاـِلَاهُ, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains اللّٰهُ, or الِلَاهُ, after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الاـِلَاهُ: (S:) so says J; but IB says that this is not a necessary inference, because الاـِلَاهُ applies to God (اللّٰهُ) and also to the idol that is worshipped; whereas اللّٰهُ applies only to God; and therefore, in using the vocative form of address, one may say, يَا اَللّٰهُ [ O God ], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الاـِلَاهُ either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاهٌ: see art. ليه: (S:) some say that it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَهَهُ, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه;) and AAF says that it is also thus pronounced in a form of swearing; as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الاـِلَاهُ: (S in the present art.:) Sb mentions this pronunciation in يَا اَللّٰهُ; and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [ O God, forgive me ], for يَا اللّٰهُ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God, ] it is pronounced in the [contr.] manner termed تَرْقِيق: AHát says that some of the vulgar say, لَاوَاللّٰهْ [ No, by God ], suppressing the alif, which should necessarily be uttered, as in الرَّحْمنُ, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, اَللّٰهَ اللّٰهَ فِى كَذَا, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّةٌ.]) And اَللّٰهَ لَأَفْعَلَنَّ and اَللّٰهِ لَأَفْعَلَنَّ [ By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in ii. 1.) And لِلهِ مَا فَعَلْتُ, meaning وَاللّٰهِ مَا فَعَلْتُ [ By God, I did not, or have not done, such a thing]. (JK.) And لِلّهِ دَرُّكَ (tropical:) To God be attributed thy deed! (A in art. در:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like ]: a phrase expressive of admiration of anything: (TA in art. در:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted! ]. And لِلّهِ دَرُّهُ (tropical:) To God be attributed his deed! [&c.]. (S and K in art. در.) And لِلّهِ القَائِلُ [meaning To God be attributed ( the eloquence of ) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase لِلّهِ دَرُّهُ, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And لِلّهِ فُلَانٌ [ To God be attributed ( the excel-lence, or goodness, or deed, &c., of ) such a one! ] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And لِلّهِ أَبُوكَ: see art. ابو.] And لَاهِ أَنْتَ, meaning لِلّهِ أَنْتَ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to لِلّهِ, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] اـِنَّالِلّهِ وَاـِنَّا اـِلَيْهِ رَاجِعُونَ, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will [...]

اَللّهُمَّ اللٰهم اللهم لهم : see what next precedes.

مَأْلُوهٌ ذ : see اـِلهٌ.

1 أَلَا ذ , (S, M, Mgh, K,) aor. يَأْلُو, (S, Mgh,) inf. n. أَلْوٌ (T, M, Mgh, K) and أُلُوُّ (K, TA [in a copy of the M أَلُوٌّ]) and أُلِىٌّ; (K, TA; [in a copy of the M أَلِىٌّ, and in a copy of the Mgh written with fet-h and damm to the أ;]) and ↓ أَلَّى, (S, M, K,) aor. يُؤَلّى, inf. n. تَأْلِيَةٌ; (S;) and ↓ ائتلى [written with the disjunctive alif اِيتَلَى]; (S, M, K;) [and ↓ تَأَلّى, as appears from an ex. in a verse cited in art. نشب, q. v.;] He fell short; or he fell short of doing what was requisite, or what he ought to have done; or he flagged, or was remiss; syn. قَصَّرَ: (S, M, K; and Fr, IAar, T, Mgh, in explanation of the first of these verbs:) and he was slow, or tardy: (M, K; and AA, T, S, in explanation of the second verb:) or he flagged, or was remiss, or languid, and weak. (A Heyth and T in explanation of all of the above-mentioned verbs except the last.) You say, أَلَا فِى الأَمْرِ, (Mgh,) and ↓ ائتلى فِيهِ, (S,) He fell short, &c., (قَصَّرَ,) in the affair. (S, Mgh.) In the saying, لَم يَأْلُ أَنْ يَعْدِلَ فِى ذلِكَ, i. e. He did not fall short, &c., (لَمْ يُقَصَّرْ,) in acting equitably and equally in that, فِى is suppressed before ان: but in the phrase, لَمْ يَأْلُو مِنَ العَدْلِ, as some relate it, [the meaning intended seems to be, They did not hold back, or the like, from acting equitably; for here] the verb is made to imply the meaning of another verb: and such is the case in the saying, لَا اآلُوكَ نُصْحًا, meaning I will not refuse to thee, nor partially or wholly deprive thee of, sincere, honest, or faithful, advice: (Mgh:) or this last signifies I will not flag, or be remiss, nor fall short, to thee in giving sincere, honest, or faithful, advice. (T, S. *) It is said in the Kur [iii. 114], لَا يَاـْلُونَكُمْ خَبَالًا, meaning They will not fall short, or flag, or be remiss, in corrupting you. (IAar, T.) And the same meaning is assigned to the verb in the saying أُولُو الْفَضْلِ مِنْكُمْ ↓ وَلَا يَأْتَلِ, in the Kur [xxiv. 22], by A'Obeyd: but the preferable rendering in this case is that of A Heyth, which will be found below: see 4. (T.) Ks mentions the phrase, أَقْبَلَ بِضَرْبَةٍ لَا يَأْلُ [ He came with a blow, not falling short, &c.], for لا يَأْلُو; like لَا أَدْرِ [for لا أَدْرِى]. (S, M: [but in the copies of the former in my hands, for بِضَرْبَةٍ, I find يَضْرِبُهُ.]) ↓ أَلَّى [with teshdeed] is also said of a dog, and of a hawk, meaning He fell short of attaining the game that he pursued. (TA.) And of a cake of bread, meaning It was slow in becoming thoroughly baked. (IAar, IB.) [See also the phrase لَا دَريْتَ وَلَا ائْتَليْتَ in a later part of this paragraph.] ― -b2- You say also, مَا أَلَوْتُ الشَّيْءَ, (K,) or مَا أَلَوْتُ أَنْ أَفْعَلَهُ, (M,) inf. n أَلوٌ (M, K) and أُلُوٌّ, (K, TA, [in a copy of the M أُلْوٌ,]) meaning I did not leave, quit, cease from, omit, or neglect, (M, K,) the thing, (K,) or doing it. (M.) And فُلَانٌ لَا يَأْلُو خَيْرًا Such a one does not leave, quit, or cease from, doing good. (M.) And مَا أَلَوْتُ جَهْدًا I did not leave, omit, or neglect, labour, exertion, effort, or endeavour: and the vulgar say, مَا اآلُوكَ جَهْدًا; but this is wrong: so says As. (T. [See, however, similar phrases mentioned above.]) -A2- أَلَا, aor. as above, (TA,) inf. n. أَلْوٌ, (IAar, T, TA,) also signifies He strove, or laboured; he exerted himself, or his power or ability; (IAar, T, TA;) as also ↓ تَأَلَّى: (T, TA:) the contr. of a signification before mentioned; i. e. “he flagged;,” or “was remiss, or languid, and weak.” (TA.) You say, أَتَانِى فِى حَاجَةٍ فَأَلَوْتُ فِيهَا He came to me respecting a want, and I strove, or laboured, &c., to accomplish it. (T.) ― -b2- And أَلَاهُ, aor. as above, (T, S,) inf. n. أَلْوٌ, (IAar, T, S,) He was, or became, able to do it: (IAar, T, S:) and ↓ ألّى, inf. n. تَأْلِيَةٌ, also signifies he was, or became, able; (TA;) and so ↓ ائتلى. (ISk, S, TA.) You say, هُوَ يَأْلُو هذَا الأَمْرَ He is able to perform, or accomplish, this affair. (T.) And مَا أَلَوْتُهُ I was not able to do it. (T, M, K.) And أَتَانِى فُلَانٌ فِى حَاجَةٍ فَمَا أَلَوْتُ رَدَّهُ Such a one came to me respecting a want, and I was not able to rebuff him. (T.) It is said in a trad., مَنْ صَامَ ↓ الدَّهْرَ فَلَا صَامَ وَلَا أَلَّى [ He who fasts ever, or always, may he neither fast ] nor be able to fast: as though it were an imprecation: or it may be enunciative: another reading is وَلَا اآلَ, explained as meaning وَلَا رَجَعَ: [See art. اول:] but El-Khattábee says that it is correctly أَلَّى and أَلَا. (TA.) And the Arabs used to say, (S, M,) [and] accord. to a trad. it will be said to the hypocrite [in his grave], on his being asked respecting Mohammad and what he brought, and answering “I know not,” (T in art. تلو,) ↓ لَا دَرَيْتَ وَلَا ائتَلَيْتَ, (T, S, M, K,) meaning, accord. to As, (T,) or ISk, (S,) Mayest thou not know, nor be able to know: (T, S: *) or, accord. to Fr, nor fall short, or flag, in seeking to know; that the case may be the more miserable to thee: (T:) or وَلَا أَلَيْتَ, as an imitative sequent [for ولا أَلَوْتَ, to which the same explanations are applicable]: (MK:) or لَا دَرَيْتَ وَلَا تَلَيْتَ, the latter verb being assimilated to the former, (ISk, T in art. تلو, S,) said to mean وَلَا تَلَوْتَ, i. e. nor mayest thou read nor study: (T in art. تلو :) or لَا دَرَيْتَ وَلَا أَتْليْتَ, i. e. [ mayest thou not know, ] nor mayest thou have camels followed by young ones. (Yoo, ISk, T, S, M, K.) ― -b2- Also, (IAar, T,) inf. n. أَلْوٌ, (IAar, T, K,) He gave him a thing: (IAar, T, K: *) [doubly trans.:] the contr. of a signification before mentioned, (also given by IAar, T and TA,) which is that of “refusing” [a person anything: see, above, لَا اآلُوكَ نُصْحًا]. (TA.)

2 اَلَّوَ see 1, in four places.

4 اآلى اآلى اآلي , (T, S, M, &c.,) aor. يُؤْلِى, inf. n. اـِيلَاآءٌ, (T, S, Mgh,) [and in poetry اـِلَاآءٌ, (see a reading of a verse cited voce أَلِيّةٌ,)] He swore; (T, S, M, Mgh, K;) as also ↓ تألّى, and ↓ ائتلى. (T, S, M, K.) You say, اآلَيْتُ عَلَى الشَّىْءِ and اآلَيْتُهُ [ I swore to do the thing ]. (M.) [And اآلَيْتُ لَا أَفْعَلُ كَذَا I swore that I would not do such a thing; and, emphatically, I swear that I will not do such a thing. And اآلَى يَمِينًا He swore an oath. ] It is said in the Kur [xxiv. 22], أُولُو ↓ وَلَا يَأْتَلِ ا@لْفَضْلِ مِنْكُمْ, meaning, accord. to A Heyth and Fr, And let not those of you who possess superabundance swear [that they will not give to relations &c.]; for Aboo-Bekr [is particularly alluded to thereby, because he] had sworn that he would not expend upon Mistah and his relations who had made mention of [the scandal respecting] 'Áïsheh: and some of the people of El-Medeeneh read ↓ وَلَا يَتَأَلَّ, but this disagrees with the written text: A'Obeyd explains it differently: see 1: but the preferable meaning is that here given. (T.) And it is said in a trad., اآلَي مِنْ نِسَائِهِ شَهْرًا He swore that he would not go in to his wives for a month: the verb being here made trans. by means of من because it implies the meaning of اِمْتِنَاع, which is thus trans. (TA.) [See also an ex. of the verb thus used in the Kur ii. 226.] عَلَى اللّٰهِ ↓ التَّأَلِّى is said to mean One's saying, By God, such a one will assuredly enter the fire [ of Hell ], and God will assuredly make to have a good issue the work of such a one: but see the act. part. n. below. (TA.) -A2- اآلَتْ, inf. n. as above, She (a woman) took for herself, or made, or prepared, a مِئْلَاة, q. v. (TA.)

5 تَاَلَّوَ see 1, in two places: -A2- and see 4, in three places.

8 اـِاْتَلَوَ see 1, in five places: -A2- and see 4, in two places.

أَلْوٌ ذ , or اـِلْوٌ: see اـِلًى in art. الى.

أُلُو ذ , (so in some copies of the S, and so in the K in the last division of that work, and in the CK in art. ال, [and thus it is always pronounced,] but in some copies of the K in art. ال it is written أُلُونَ, [as though to show the original form of its termination,]) or أُولُو, (so in the M, and in some copies of the S, [and thus it is generally written,]) i. q. ذَوُو [ Possessors of; possessed of; possessing; having ]; a pl. which has no sing. (S, M, K) of its own proper letters, (S, K,) its sing. being ذُو: (S:) or, as some say, a quasi-pl. n., of which the sing. is ذُو: (K:) the fem. is أُلَاتُ, (so in some copies of the S and K, [and thus it is always pronounced,]) or أُولَاتُ, (so in other copies of the S and K, [and thus it is generally written,]) of which the sing. is ذَاتُ: (S, K:) it is as though its sing. were أُلٌ, (M, K, [in the CK الٌ,]) the [final] و [in the masc.] being the sign of the pl., (M,) for it has و [for its termination] in the nom. case, and ى in the accus. and gen. (M, K.) It is never used but as a prefixed noun. (M, K.) The following are exs. of the nom. case: نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ [ We are possessors of strength, and possessors of vehement courage ], in the Kur [xxvii. 23]; and أُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ [ The possessors of relationships, these have the best title to inheritance, one with respect to another ], in the same [viii. last verse and xxxiii. 6]; (TA;) and جَاآءَ نِى أُولُو الأَلْبَابِ [ The persons of understandings came to me ]; and أُولَاتُ الأَحْمَالِ [ Those who are with child; occurring in the Kur lxv. 4]: (S:) and the following are exs. of the accus. and gen. cases: وَذَرْنِى وَالْمُكَذَّبِينَ أُولِى النَّعْمَةِ [ And leave thou me, or let me alone, with the beliers, or discrediters, (i. e., commit their case to me,) the possessors of ease and plenty ], in the Kur [lxxiii. 11]; and لَتَنُوءُ بِالْعُصْبَةِ أُولِى القُوَّةِ [ Would weigh down the company of men possessing strength ], in the same [xxviii. 76]. (TA.) وَأُولِى الْأَمْرِ مِنْكُمْ, in the Kur [iv. 62], [ And those, of you, who are possessors of command ], (M, K, *) accord. to Aboo-Is-hák, (M,) means the companions of the Prophet, and the men of knowledge their followers, (M, K,) and the possessors of command, who are their followers, when also possessors of knowledge and religion: (K:) or, as some say, [simply] the possessors of command; for when these are possessors of knowledge and religion, and take, or adopt and maintain, and follow, what the men of knowledge say, to obey them is of divine obligation: and in general those who are termed أُولُو الأَمْرِ, of the Muslims, are those who superintend the affairs of such with respect to religion, and everything conducing to the right disposal of their affairs. (M.)

اـِلَى ألي اـلى اـلي الى الي ولي آل آلى آلي , accord. to Sb, is originally with و in the place of the [ى, i. e. the final] alif; and so is عَلَى; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is اـِلَوَانِ and [that of the latter] عَلَوَانِ; but when a pronoun is affixed to it, the alif is changed into yé, so that you say اـِلَيْكَ and عَلَيْكَ; though some of the Arabs leave it as it was, saying اـِلَاكَ and عَلَاكَ. (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [مِنْ, which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as; ] as in the phrase [in the Kur xvii. 1], مِنَ المَسْجِدِ الحَرَامِ اـِلَى المَسْجِدِ الأَقْصَى [ From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, خَرَجْتُ مِنَ الكُوفَةِ اـِلَى مَكَّةَ [ I went forth from El-Koofeh to Mekkeh ], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with حَتَّى, q. v. And sometimes it signifies Towards; as in نَظَرَ اـِلَىَّ He looked towards me; and مَالَ اـِلَيْهِ He, or it, inclined towards him, or it. ― -b2- It also denotes the end of a space of time; [signifying To, till, or until; ] as in the saying [in the Kur ii. 183], ثُمَّ أَتِمُّوا الصِّيَامَ اـِلَى اللَّيْلِ [ Then complets ye the fasting to, or till, or until, the night ]. (Mughnee, K.) [Hence, اـِلَى أَنْ (followed by a mansoob aor.) Till, or until: and اـِلَى مَتَى Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] ― -b3- [In like manner it is used in the phrases اـِلَى غَيْرِ ذلِكَ, and اـِلَى اآخِرِهِ, meaning, ( And so on, ) to other things, and to the end thereof; equivalent to et cœtera. ] ― -b4- Sometimes, (S,) it occurs in the sense of مَعَ, (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], مَنْ أَنْصَارِى اـِلَى اللّٰهِ [ Who will be my aiders with, or in addition to, God? ], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], وَلَا تَأْكُلُوا أَمْوَالَهُمْ اـِلَى أَمْوَالِكُمْ [ And devour not ye their possessions with, or in addition to, your possessions ]; (T, S;) and [in the same, ii. 13,] وَاـِذَا خَلَوْا اـِلَى شَيَا طِينِهِمْ [ And when they are alone with their devils ]; (S;) and in the saying, الذَّوْدُ اـِلَى الذَّوْدِ اـِبِلٌ [ A few she-camels with, or added to, a few she-camels are a herd of camels ], (S, Mughnee, K,) a prov., meaning (assumed tropical:) a little with a little makes much; (S and A in art. ذود, q. v.;) though one may not say, اـِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ: (Mughnee:) so too in the saying, فُلَانٌ حَلِيمٌ اـِلَى أَدَبٍ وَفِقْهٍ [ Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law ]; (M, TA;) and so, accord. to Kh, in the phrase, أَحْمَدُ اللّٰهَ اـِلَيْكَ [ I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ اـِلَى المَرَافِقِ, it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in قَرَأْتُ القُرْاآنَ مِنْ أَوَّلِهِ اـِلَى اآخِرِهِ [ I read, or recited, the Kurán, from the beginning thereof to the end thereof ]: or that it is excluded; as in ثُمَّ أَتِمُّوا الصِّيَامَ اـِلَى اللَّيْلِ [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) ― -b5- It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in مَا أَحَبَّهُ اـِلَىَّ How lovely, or pleasing, is he to me! (TA in art. حب,) and مَا أَبْغَضَهُ اـِلَىَّ How hateful, or odious, is he to me! (S in art. بغض;) and] as in the saying [in the Kur xii. 33], رَبِّ السِّجْنُ أَحَبُّ اـِلَىَّ [ O my Lord, the prison is more pleasing to me ]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] ― -b6- It is syn. with عِنْدَ; (S, M, Mughnee, Msb, K;) as in the phrase, هُوَ أَشْهَى اـِلَىَّ مِنْ كَذَا [ It is more desirable, or pleasant, in my estimation than such a thing ]; (Msb;) and in the saying of the poet, أَمْ لَا سَبِيلَ اـِلَى الشَّبَابِ وَذِكْرُهُ أَشْهَى اـِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ [ Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine? ] (Mughnee, K:) and accord. to this usage of اـِلَى in the sense of عِنْدَ may be explained the saying, أَنْتِ طَالِقٌ اـِلَى سَنَةٍ, meaning Thou art divorced at the commencement of a year. (Msb.) ― -b7- It is also syn. with لِ; as in the phrase, وَالأَمْرُ اـِلَيْكَ [ And command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: [...]

أَلْوَةٌ ذ and أُلْوَةٌ and اـِلْوَةٌ: see أَلِيَّةٌ.

أَلىُّ ذ One who swears much; who utters many oaths: (IAar, T, K:) mentioned in the K in art. الى; but the present is its proper art. (TA.)

أَلِيَّةٌ ذ [ A falling short; or a falling short of what is requisite, or what one ought to do; or a flagging, or remissness; and slowness, or tardiness: ] a subst. from أَلَا as signifying قَصَّرَ and أَلِيَّةً. (M.) Hence the prov., (M,) اـِلَّا حَضِيَّةً فَلَا أَلِيَّةً, i. e. If I be not in favour, and high estimation, I will not cease seeking, and labouring, and wearying myself, to become so: (M, K: *) or if thou fail of good fortune in that which thou seekest, fall not short, or flag not, or be not remiss, in showing love, or affection, to men; may-be thou wilt attain somewhat of that which thou wishest: originally relating to a woman who becomes displeasing to her husband: (S in art. حظو:) it is one of the proverbs of women: one says, if I be not in favour, and high estimation, with my husband, I will not fall short, or flag, or be remiss, in that which may render me so, by betaking myself to that which he loveth: (T and TA in art. حظو:) Meyd says that the two nouns are in the accus. case because the implied meaning is اـِلَّا أَكُنْ حَظِيَّةً فَلَا أَكُنْ أَلِيَّةً; the latter noun being [accord. to him] for ↓ اآلِيَةٌ, for which it may be put for the sake of conformity [with the former]; and the former having the signification of the pass. part. n. of أَحْظَى, or that of the part. n. of حَظِىَ [or حَظِيَتْ]. (Har p. 78.) -A2- An oath; (T, S, M, Mgh, K;) as also ↓ أَلِيَّا (M, K) and ↓ أَلْوَةٌ (T, S, M, K) and ↓ أُلْوَةً and ↓ اـِلِيوَةٌ: (S, M, K: [in the CK, والاُلُوَّةُ مُثَلَّثَةً is erroneously put for والِأَلْوَةُ مثلّثةً:]) it is [originally أَلِيوَةٌ,] of the measure فَعِيلَةٌ: (S:) pl. أَلَايَا. (S, Mgh.) A poet says, (namely, Kutheiyir, TA,) قَلِيلُا الأَلَايَا حَافِظٌ لِيَمِينِهِ وَاـِنْ سَبَقَتْ مِنْهُ الأَلِيَّةُ بَرَّتِ [ A person of few oaths, who keeps his oath from being uttered on ordinary or mean occasions; but if the oath has proceeded from him at any former time, or hastily, it proves true ]: (S, TA:) or, as IKh relates it, قَلِيلُ الاـِلَاآءِ; meaning, he says, قَلِيلُ الاـيلَاآءِ; the ى being suppressed: see 4. (TA.)

أَلِيَّا ذ : see the latter part of the paragraph next preceding.

اآلٍ اآل Falling short; or falling short of what is requisite, or what one ought to do; or flagging, or remiss: [and slow, or tardy: &c.: see 1:] fem. with ة: and pl. of this latter أَوَالٍ. (S, TA.) See أَلِيَّةٌ, used, accord. to Meyd, for اآلِيَة. ― -b2- Niggardly, penurious, or avaricious; impotent to fulfil duties or obligations, or to pay debts. (Har p. 78.)

مِئْلَاةٌ ذ The piece of rag which a woman holds in wailing, (S, TA,) and with which she makes signs: (TA:) [it is generally dyed blue, the colour of mourning; and the woman sometimes holds it over her shoulders, and sometimes twirls it with both hands over her head, or before her face:] pl. مَاآلٍ: (S, TA:) which also signifies rags used for the menses. (TA in art. غبر.)

مُتَأَلّ ذ [part. n. of 5]. It is said in a trad., وَيْلٌ لِلْمُتَأَلِّينَ مِنْ أُمَّتِى, explained as meaning Woe to those of my people who pronounce sentence against God, saying, Such a one is in Paradise, and such a one is in the fire [ of Hell ]: but see the verb. (TA.)

1 أَلِىَ ذ , (S, K,) aor. يَأْلَى, inf. n. أَلًى, (S,) He (a man, S) was, or became, large in the أُلْيَة, q. v. (S, K. *) -A2- أَلَيْتَ: see 1 in art. الو.

أَلْىٌ ذ : see اـِلًى: -A2- and see also أَلَيَانٌ.

أَلًى ذ : see اـِلًى: -A2- and see also أَلَيَانٌ.

أُلْىٌّ ذ : see اـِلًى.

أُلَى ذ , (so in some copies of the S and in the M,) accord. to Sb, or أُلَا, (so likewise in the M, in which it is mentioned in art. الى, [and thus it is always pronounced,]) or أُولَى; (so in several copies of the S and in the K, in the last division of each of those works, [and thus it is generally written;]) and with the lengthened ا, [and this is the more common form of the word, i. e. ↓ أُلَاآءِ, as it is always pronounced, or أُولَاآءِ, as it is generally written, both of which modes of writing it I find in the M.,] (S, M, K,) of the same measure as غُرَاب, (M,) indecl., with a kesreh for its termination; (S;) [ These and those, ] a pl. having no proper sing., (S, K,) or a noun denoting a pl., (M,) or its sing. is ذَا for the masc. and ذِهْ for the fem., (S, K,) for it is both masc. and fem., (S,) and is applied to rational beings and to irrational things. (M.) [Thus,] هُمْ أُولَاآءِ عَلَى أَثَرِى, in the Kur xx. 86, means [ They are these, following near after me; or] they are near me, coming near after me. (Jel, and Bd says the like.) And in the same, iii. 115, هَاأَنْتُمْ أُولَاآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ Now ye, O ye these believers, love them, and they love not you. (Jel.) ― -b2- The particle (M) هَا (S, K) used as an inceptive to give notice of what is about to be said is prefixed to it, [i. e., to the form with the lengthened ا,] (S, M, K,) so that you say, ↓ هؤُلَاآءِ [meaning These, like as هذَا means “this”]. (S, K.) And AZ says that some of the Arabs say, هؤَلَاآءِ قَوْمُكَ [ These are thy people ], (S, M, *) and ↓ رَأَيْتُ هؤُلَاآءٍ [ I saw these ], (M,) with tenween and kesr (S, M) to the hemzeh; (S;) and this, says IJ, is of the dial. of Benoo-'Okeyl. (M.) ― -b3- And the ك of allocution is added to it, so that you say, أُولئِكَ, [or اآُولَاآئِكَ, which is the same, and أُولئِكُمْ, or أُولَاآئِكُمْ, &c.,] and أُولَاكَ, (S, K,) and أُولَالِكَ, (so in some copies of the S and in the K,) or أُلَالِكَ, (so in some copies of the S and in the M,) in which the [second] ل is augmentative, (M,) and ↓ أُلَّاكَ, with teshdeed, (K,) [all meaning Those, like as ذَاكَ and ذلِكَ mean “that” and hence] Ks says that when one says أُولَاآئكَ, the sing. is ذلِكَ; and when one says أُولَاكَ, the sing. is ذَاكَ; (S;) or أُلَالِكَ [or أُولَالِكَ, each with an augmentative ل, like ذلِكَ, (and this, I doubt not, is the correct statement,)] is as though it were pl. of ذلِكَ: (M:) but one does not say هَاؤُلَالِكَ, or هأُولَالِكَ, (M,) [nor هَؤُلَائِكَ, or the like.] [Thus it is said in the Kur ii. 4, أُولَاآئِكَ عَلَ هُدًى مِنْ رَبِّهِمْ وَأُولَاآئِكَ هُمُ المُفْلِحُونَ Those follow a right direction from their Lord, and those are they who shall prosper. ] And sometimes أُولَاآئِكَ is applied to irrational things, as in the phrase بَعْد أُولَاآئِكَ الأَيَّامِ [ After those days ]; and in the Kur [xvii. 38], where it is said, اـِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَاآئِكَ كَانَ عَنْهُ مَسْؤُولًا [ Verily the ears and the eyes and the heart, all of those shall be inquired of ]. (S.) ― -b4- The dims. are ↓ اـُلَيَّا and ↓ أُلَيَّاآءِ (S, M) and ↓ هؤُلَيَّاآءِ: (M:) for the formation of the dim. of a noun of vague application does not alter its commencement, but leaves it in its original state, with fet-h or damm, [as the case may be,] and the ى which is the characteristic of the dim. is inserted in the second place if the word is one of two letters, [as in the instance of ذَيَّا, dim. of ذَا,] and in the third place if it is a word of three letters. (S.) -A2- الأُلَى, (as in some copies of the S and T,) of the same measure as العُلَى; (S; [wherefore the author of the TA prefers this mode of writing it, which expresses the manner in which it is always pronounced;]) or الأُلَا; (ISd, TA;) or الأُولَى; (so in some copies of the S and T;) is likewise a pl. having no proper sing., [meaning They who, those which, and simply who, and which, ] its sing. being الَّذِى; (S;) or is changed from being a noun of indication so as to have the meaning of الَّذِينَ; as also ↓ الأُلَاآءِ; wherefore they have the lengthened as well as the shortened alif, and that with the lengthened alif is made indecl. by terminating with a kesreh. (ISd.) A poet says, وَاـِنَّ الاـُولَى بِالطَّفِّ مِنْ اآلِ هَاشِمٍ تَاآسَوْا فَسَنُّوا لِلْكِرَامِ التَّاآسِيَا [ And they who are in Et-Taff, of the family of Háshim, shared their property, one with another, and so set the example, to the generous, of the sharing of property ]. (T, and S in art.

اسو أسو اسو سوى سوي آسو آسي , where, in one copy, I find الأُلَى in the place of الأُولَى.) And another poet says, وَاـَنَّ الاـُلَاآءِ يَعْلَمُونَكَ مِنْهُمُ [ And verily they who know thee, of them ]: which shows what has been said above, respecting the change of meaning. (ISd.) Ziyád El-Aajam uses the former of the two words without ال, saying, فَأَنْتُمْ أُولَى جِئْتُمْ مَعَ البَقْلِ وَالدَّبَى فَطَارَ وَهذَا شَخْصُكُمْ غَيْرُ طَائِرِ [ For ye are they who came with the herbs, or leguminous plants, and the young locusts, and they have gone away, while these, yourselves, are not going away ]: (T:) he means that their nobility is recent. (Ham p. 678; where, instead of فأنتم and اولى, we find وَأَنْتُمُ and أُلَا.) ― -b2- In the phrase العَرَبُ الأُولَى, (as in the L, and in some copies of the S and K,) or الأُلَى, (as also in the L, and in other copies of the S and K, [and thus it is always pronounced,]) الاولى or الالى may also signify الَّذِينَ, the verb سَلَفُوا being suppressed after it, because understood; [so that the meaning is, The Arabs who have preceded, or passed away; ] so says Ibn-EshShejeree: (L:) or it is formed by transposition from الأُوَلُ, being pl. of أُولَى [fem. of أَوَّلُ], like as أُخَرُ is pl. of اآخَ: and it is thus in the phrase, ذَهَبَتِ العَرَبُ الأُولَى or الأُلَى [ The first Arabs have passed away ]. (S, K.) 'Obeyd Ibn-ElAbras uses the phrase, نَحْنُ الأُلَى [as meaning We are the first ]. (TA.)

اـِلْىٌ ألي اـلى اـلي الى الي ولي آل آلى آلي : see اـِلًى.

اـِلَى ألي اـلى اـلي الى الي ولي آل آلى آلي : see اـِلًى: -A2- and see also art. الو.

اـِلَى ألي اـلى اـلي الى الي ولي آل آلى آلي (T, S, M, K) and ↓ أَلًى, (S, M, K,) the latter said by Zekereeyà to be the most common, and the same is implied in the S, but MF says that this is not known, (TA,) and ↓ اـِلْوٌ, (T,) or ↓ أَلْوٌ, (Es-Semeen, K,) like دَلْوٌ, (Es-Semeen, TA,) [belonging to art. الو,] and ↓ اـِلْىٌ (T, M, K) and ↓ أَلْىٌ (M, K) and ↓ أُلْيٌ (Es-Sakháwee, Zekereeyà, TA) and ↓ اـِلَى, (the same,) or اـِلَا, occurring at the end of a verse, but it may be a contraction of اـِلَّا, meaning عَهْدًا, (M,) A benefit, benefaction, favour, boon, or blessing: pl. اآلَاآءٌ. (T, S, M, K, &c.) IAmb says that اـِلًى and أَلًى are originally وِلًا and وَلًا. (TA.)

أَلْيَةٌ ذ The buttock, or buttocks, rump, or posteriors, syn. عَجِيزَةٌ, (K,) or [more properly] عَجُزٌ, (M,) of a man &c., (M,) or of a sheep or goat, (Lth, T, S,) and of a man, (Lth, T,) or of a ewe: (ISk, T:) or the flesh and fat thereon: (M, K:) you should not say ↓ اـِلْيَةٌ, (T, S, K,) a form mentioned by the expositors of the Fs, but said to be vulgar and low; (TA;) nor لِيَّةٌ, (T, S, K,) with kesr to the ل, and with teshdeed to the ى, as in the S, [but in a copy of the S, and in one of the T, written without teshdeed,] a form asserted to be correct by some, but it is rarer and lower than اـِلْيَةٌ, though it is the form commonly obtaining with the vulgar: (TA:) the dual. is ↓ أَلْيَانِ, (AZ, T, S,) without ت; (S;) but أَلْيَتَانِ sometimes occurs: (IB:) أَلَصُّ الأَلْيَتَيْنِ is an epithet applied to the Zenjee, (K in art. لص,) meaning having the buttocks cleaving together: (TA in that art.:) the pl. is أَلْيَاتٌ (T, M, K) and أَلَايَا; (M, K;) the latter anomalous. (M.) Lh mentions the phrase, اـِنَّهُ لَذُو أَلْيَاتٍ [ Verily he has large buttocks ]; as though the term اـَلْيَةٌ applied to every part of what is thus called. (M.) ― -b2- Fat, as a subst.: (M:) and a piece of fat. (M, K.) ― -b3- The tail, or fat of the tail, (Pers. دُنْبَهٌ,) of a sheep. (KL.) [Both of these significations (the “tail,” and “fat of the tail,” of a sheep) are now commonly given to لِيَّة, a corruption of أَلْيَةٌ mentioned above: and in the K, voce طُنْبُورٌ, it is said that the Pers. دُنْبَهْ بَرَّهْ signifies أَلْيَةُ الحَمَلِ.] ― -b4- أَلْيَةُ السَّاقِ The muscle of the shank; syn. حَمَاةُ السَّاقِ [which see, in art. حمو]. (AAF, M, K.) ― -b5- أَلْيَةُ الاـِبْهَامِ The portion of flesh that is at the root of the thumb; (S, M;) and which is also called its ضَرَّة; (M;) or the part to which corresponds the ضَرَّة; (S;) and which is also called أَلْيَةُ الكَفِّ; the ضَرَّة being the portion of flesh in فِى, [app. a mistranscription for مِنْ from ]) the little finger to the prominent extremity of the ulna next that finger, at the wrist: (TA:) or the portion of flesh in the ضَرَّة of the thumb. (K.) ― -b6- أَلْيَةُ الخَنْصِرِ The portion of flesh that is beneath the little finger; [app. what is described above, as called the ضَرَّة, extending from that finger to the prominent extremity of the ulna, at the wrist; ] also called أَلْيَةُ اليَدِ. (Lth, T.) ― -b7- أَلْيَتَا الكَفِّ The أَلْيَة of the thumb [ described above as also called by itself أَلْيَةُ الكَفِّ] and the ضَرَّة of the little finger [respecting which see the next preceding sentence]. (TA, from a trad.) ― -b8- القَدَمِ أَلْيَةُ The part of the human foot upon which one treads, which is the portion of flesh beneath [or next to ] the little toe. (M.) ― -b9- أَلْيَةُ الحَافِرِ The hinder part of the solid hoof. (S, M.)

اـِلْيَةٌ أليه ألية اـلى اـليه اليه الية ولي آلي آليه آلية : see أَلْيَةٌ.

أَلْيَانُ ذ : see أَلَيَانٌ.

أَلْيَانِ ذ an irreg. dual of أَلَيَانٌ, q. v.

أَلَيَانٌ ذ (T, S, M, K) and ↓ أَلْيَانُ (M, K) and ↓ اآلَى, (T, S, K,) of the measure أَفْعَلُ, (S,) and ↓ اآلٌ, (M,) or ↓ أَلًى, (so in some copies of the K, and so accord. to the TA,) or ↓ أَلْىٌ, (so in a copy of the K,) or ↓ أَلِىٌ, (accord. to the CK,) and ↓ اآلٍ, (M, K,) applied to a ram, Large in the أَلْيَة, q. v.: (T, * S, M, * K, * TA:) and so, applied to a ewe, أَلَيَانَةٌ, (T, M, K, [in the CK اَلْيَانَةٌ,]) fem. of أَلَيَانٌ; (T;) and ↓ أَلْيَاآءٌ, (T, S, M, K,) fem. of اآلَى: (T, S:) and in like manner these epithets [masc. and fem. respectively, اآلَى, however, being omitted in the M,] are applied to a man and to a woman; (M, K;) or, accord. to Aboo-Is-hák, (M,) اآلَى is applied to a man, and عَجْزَاآءُ to a woman, but not أَلْيَاآءُ, (S, M,) though [it is asserted that] some say this, (S,) Yz saying so, accord. to A 'Obeyd, (IB,) but A 'Obeyd has erred in this matter: (M:) the pl. is أُلْىٌ, (T, S, M, K, [in the CK erroneously written with fet-h to the ا,]) pl. of اآلَى, (T, S, M,) or of اآلٍ; of the former because an epithet of this kind is generally of the measure أَفْعَلُ, or of the latter after the manner of بُزْلٌ as pl. of بَازِلٌ, and عُودٌ as pl. of عَائِدٌ; (M;) applied to rams (T, S M) and to ewes, (T, S,) and to men and to women; (M, K) and أَلَيَانَاتٌ, (S, M, K, [in the CK اَلْيانات,]) pl. of أَلَيَانَةٌ, (TA,) [but] applied to rams (S) [as well as ewes], or to women, (M, K,) and, also applied to women, اـِلَاآءٌ, (M, and so in a copy of the K, [in the CK اَلاآء,]) or اآلَاآءٌ, (so in some copies of the K, and in the TA,) with medd, pl. of أَلًى, (TA,) and أَلَايَا, (K,) pl. of أَلْيَانُ. (TA.)

أُلَاآءِ ذ and هؤُلَاآءِ and هؤُلَاآءٍ and الأُلَاآُءِ: see أُلَى.

أَلِىُ ذ , mentioned in this art. in the K: see art.

الو ألو ألوى الو لوى لوي : -A2- and see also أَلَيَانٌ.

أُلَيَّا ذ and أُلَيَّاآءِ and هؤُلَيَّاآءِ: see أُلَى.

أَلَّاآءٍ ذ A man who sells fat, which is termed الأَلْيَةُ. (M.)

أُلَّاكَ ذ : see أُلَى.

اآلٌ اآل : see أَلَيَانٌ.

اآلٍ اآل : see أَلَيَانٌ.

اآلَى اآلى اآلي , and its fem. أَلْيَاآءُ: see أَلَيَانٌ, in two places.

1 أَمَّهُ ذ , (T, S, M, &c.,) aor اَمُ3َ , (T, M, Msb,) inf. n. أَمٌّ, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. قَصَدَهُ, (Lth, T, S, M, Mgh, Msb, K,) and تَوَخَّاهُ, (T,) and تَعَمَّدَهُ, (Mgh,) and تَوَجَّهَ اـِلَيْهِ; (TA;) as also ↓ أَمَّمَهُ, and ↓ تأمّمهُ, (T, S, M, Mgh, Msb, K,) and ↓ ائتمّهُ, (M, K,) and ↓ يَمَّمّهُ, (T, M, K,) and ↓ تَيَمَّمَهُ; (T, M, Mgh, K;) the last two being formed by substitution [of ى for أ]. (M.) Hence, يَااَللّٰهُ أُمَّنَا بِخَيْرٍ [ O God, bring us good ]. (JK in art. اله, and Bd in iii. 25.) And لَأَمَّ مَا هُوَ, occurring in a trad., meaning He has indeed betaken himself to, or pursued, the right way: or it is used in a pass. sense, as meaning he is in the way which ought to be pursued. (TA.) And رَسُولَ اللّٰهِ ↓ انْطَلَقْتُ أَتَأَمَّمُ, in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, الصَّعِيدَ لِلصَّلَاهِ ↓ تَيَمَّمَ [ He betook himself to dust, or pure dust, to wipe his face and his hands and arms therewith, for prayer ]: (T, * M, * Mgh, TA:) as in the Kur iv. 46 and v. 9: (ISk, M, TA:) whence الَّتَّيَمُّمُ as meaning the wiping the face and the hands and arms with dust; (ISk, T, * M, * Mgh, TA;) i. e. the performing the act termed تَوَضُّؤٌ with dust: formed by substitution [of ى for اآ]: (M, K:) originally التَّأَمُّمُ. (K.) ― -b2- See also 8. -A2- أَمَّهُ, (S, M, Mgh, &c.,) aor. اَمُ3َ , (M, Mgh,) inf. n. أَمٌّ, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed اآمَّة [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the أُمّ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) -A3- أَمَّهُمْ (S, M, K) and أَمَّ بِهِمْ, (M, K,) [aor. اَمُ3َ ,] inf. n. اـِمَامَةٌ, (S, [but in the M and K it seems to be indicated that this is a simple subst.,]) He preceded them; went before them; took precedence of them; or led them, so as to serve as an example, or object of imitation; syn.