Lane's Lexicon (Edward Lane, 1863)

1 أَنَى ذ , (S, M, K,) aor. يَأْنِى, (S,) inf. n. اـِنٌى (S, M, K) and أَنْىٌ and أَنَاآءٌ, (M, K,) or, accord. to [some of the copies of] the M, أَنًى, (TA, [in which this is said to be the right form,]) or أَنًا, (as written in the CK,) said of a thing, Its time came; or it was, or became, or drew, near; syn. أَتَى وَقْتُهُ, and جَاآءَ أَنَاهُ; (Bd lvii. 15 [in explanation of a passage cited voce أَنْ];) or حَانَ: (S, M, K:) or أَنَى, aor. يَأْنِى, inf. n. أَنْىٌ, signifies it was, or became, or drew, near; and it was, or became, present. (Msb.) You say, أَنَى لَكَ أَنْ تَفْعَلَ, aor. يَأْنِى; and اآنَ, aor. يَئِينُ; and نَالَ لك, aor. يَنِيلُ; and أَنَالَ; all meaning حَانَ لَكَ [ The time has come, or has drawn near, for thee that thou shouldst do such a thing: or the time of thy doing such a thing has come to thee: or thy doing such a thing has drawn near ]: so says Zj; and Fr says the like: but the best of these is أَنَى لَكَ. (T.) And أَنَى الرَّحِيلُ The time of departure came, or drew near; syn. حَانَ وَقْتُهُ. (TA, from a trad.) ― -b2- It came, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; it became mature, or ripe; (T, S, M, IAmb, * Msb, * K;) or, accord. to some, only when said of a plant; (M, K;) [or it signifies also] it became thoroughly cooked. (T, Msb. *) Hence, in the Kur [xxxiii. 53], غَيْرَنَاظِرِينَ اـِنَاهُ Not waiting, or watching, for its becoming thoroughly cooked; or for its cooking becoming finished. (T, S, * M.) [See also اـِنًى, below.] You say also, أَنَى الحَمِيمُ, (inf. n. أَنْىٌ, TA,) The hot water became heated to the utmost degree. (S, K.) And أَنَى المَاآءُ The water became hot to the utmost degree. (M.) -A2- أَنَى, aor. أُنِىٌّ, inf. n. أَنْىٌ, It (a thing) was, or became, behind, or after, its time: (Lth, T:) or أَنَى, inf. n. أُنِىٌّ, it, or he, (a man, TA,) was, or became, behind, backward, or late; it, or he, delayed, or held back; (M, K;) as also أَنِىَ, aor. يَأْنَى, inf. n.

اـِنًى أن أنى أني اـن اـني انى اني ونى آن آني ; and ↓ أَنَّى, inf. n. تَأْنِيَةٌ. (K.) ― -b2- See also 5, in two places.

2 اَنَّىَ see 4, in two places: -A2- and see 1. ― -b2- You say also, أَنَّيْتُ فِى الشَّىْءِ I fell short, or fell short of what was requisite or what I ought to have done, or flagged, or was remiss, in, or in respect of, the thing. (TA. [The verb is there written without any syll. signs; but the context seems to indicate that it is as above.])

4 اآنى اآنى اآني and ↓ أنّى signify the same. (IAar, T, M.) You say, اآنَاهُ, (T, S, M, Msb, K,) with medd, (Msb,) aor. يُؤْنِيهِ, (S,) inf. n. اـِينَاآءٌ, (S, K,) [in the CK, اَنَيْتُهُ اِنْيًا is erroneously put for اآنَيْتُهُ اـِينَاآءٌ,] He postponed it, put it off, deferred it, delayed it, retarded it; (T, S, M, Msb, K;) retrained it, withheld it, impeded it; (S, TA;) whatever the thing be. (T.) And الطَّعَامَ فِى النَّارِ ↓ أَنَّيْتُ I kept the food long upon the fire. (TA.) And لَا تُؤْنِ فُرْصَتَكَ Postpone not thou, or defer not, thine opportunity, or the time when thou art able to do a thing. (T.) And it is said in a trad., respecting the prayer of Friday, رَأَيْتُكَ اآنَيْتَ وَاآذَيْتَ (M, * Mgh, * TA) I see thee to have delayed coming, and to have done what is annoying to others by stepping over the necks [of those already in their places in the mosque]: (As, Mgh, * TA:) a saying of 'Omar. (Mgh.) -A2- اآنَاهُ also signifies He made him, or it, to be distant, remote, or far off; removed far away, alienated, or estranged, him, or it; like أَنْاآهُ [from which it is formed by transposition]. (TA.) [Hence,] يُؤْنِيكَ occurs in a verse of Es-Sulameeyeh; (M, TA;) meaning يُنْئِيكَ; the ء being put before the ن (M.)

5 تأنّى ذ He acted deliberately, or leisurely, not hastily; as also ↓ استأنى; and ↓ أَنِىَ, (M, K,) aor. يَأْنَى, (K,) inf. n. أنْىٌ: (TA:) he acted with moderation, gently, deliberately, or leisurely; without haste; and with gravity, staidness, sedateness, or calmness; فِى الأَمْرِ in the affair; as also ↓ استأنى: (Mgh:) or he acted gently; (IAar, T, TA;) as also ↓ أَنِىَ, aor. and inf. n. as above: (TA:) or he acted gently, and waited; فِى الأَمْرِ in the affair: (S:) or he waited, or was patient, or waited with patience, (T, Msb,) and did not hasten, in an affair. (Msb.) التَّأَتِّى and التَّأَنِّى are nearly syn.: you say, تأنّى لَهُ He acted gently with him, [or to him, ] and did not hasten in his affair. (Mgh.) You say also, بِهِ ↓ استأنى He waited patiently with him; or waited, and had patience, with him; (S, TA;) he did not hasten him; (Lth, T;) as also ↓ استأناهُ. ('Eyn, Har p. 67.) And بِهِ حَوْلًا ↓ اُسْتُؤْنِىَ [ He was waited patiently with for a year ]. (S.) And فِى أَمْرِكَ ↓ اِسْتَأْنِ Hasten not in thine affair. (Lth, T.) And فِى الطَّعَامِ ↓ اِسْتَأْنَيْتُ I waited for the food to become perfectly prepared or cooked. (Har p. 67.) And تَأَنَّيْتُ الرَّجُلَ (and عَلَيْهِ, M and K in art. نظر, [see اِنْتَظَرَهُ,]) I waited for the man; as also بِهِ ↓ اِسْتَأْنَيْتُ: whence, بِالْجِرَاحَاتِ ↓ يُسْتَأنَى One should wait for the issues, or consequences, or results, of wounds. (Mgh.) And تَأنَّيْتُكَ حَتَّى لَا أَنَاةَ بِى [ I have waited patiently for thee until there is no disposition to wait patiently in me ]. (S.)

10 اـِسْتَاْنَىَ see 5, passim.

أَنْىٌ ذ : see what next follows.

اـِنْىٌ أن أنى أني اـن اـني انى اني ونى آن آني (AO, T, S, M, Msb, K) and ↓ اـِنًى, (Akh, T, S, Msb,) the latter in [some of] the copies of the K erroneously written أَنَاآءٌ, (TA,) [and in other copies of the same omitted,] and ↓ اـِنْوٌ, (Akh, Th, T, S, M, K,) with و substituted for ى, (AAF, M,) and ↓ أَنْىٌ (K) and ↓ أَنًى, (M, I Amb,) An hour, or a short portion, or a time, or an indefinite time, (سَاعَةٌ,) of the night: (Zj, T, S, M, K:) or a time or season (وَقْتٌ) of the night: (M in art. انو:) or i. q. وَهْنٌ [the period about midnight; or the time after an hour, or a short period, of the night; or when the night is departing ]: (M, K:) or any سَاعَة [i. e. hour, or short portion, or time, ] (M, K) of the night: (M:) [and any period of time; as will be seen below:] or, accord. to some, (M,) ↓ اـِنًى signifies the whole day; (M, K;) as also ↓ أَنًى: (K:) the pl. is اآنَاآءٌ (T, S, M, Msb, K) and أُنىٌّ and اـِنِىٌّ. (M, K.) You say, مَضَى اـِنْىٌ مِنَ الَّيْلِ and ↓ اـِنْوٌ [&c.] A time, or season, [&c.,] (وَقْتٌ, [&c.,]) of the night passed: (M in art. انو:) dual اـِنْيَانِ and اـِنْوَانِ. (S.) And a poet says, أَتَمَّتْ حَمْلَهَا فِى بَعْضِ شَهْرٍ وَحَمْلُ الحَامَلَاتِ اـنًى طَوِيلُ [ She completed her gestation in a portion of a month; but the gestation of the pregnant in general is a long period of time ]. (IAar, T.) Another uses the phrase ضَحَّاكُ الأُنِىْ, occurring at the end of a verse, [for ضحّاك الأُنِىِّ,] meaning Found to be laughing whenever one comes to him. (M.)

أَنًى ذ : see اـِنْىٌ, in two places. ― -b2- The utmost point, reach, or degree, (M, K,) of a thing; (M;) as also ↓ اـِنًى: so in the phrase, بَلَغَ أَنَاهُ and اـِنَاهُ It (a thing, M) attained its utmost point, reach, or degree: (M, K:) or this means, [or, accord. to the CK, “and” it means,] its state of being thoroughly cooked; its state of maturity; or its full, or final, time or state. (K.) [See 1, where an ex. from the Kur xxxiii. 53 is cited. Both words are said to be inf. ns.] -A2- See also أَنَاةٌ.

اـِنًى أن أنى أني اـن اـني انى اني ونى آن آني : see اـِنِىٌ, in two places: ― -b2- and see أَنًى.

أَنَاآءٌ ذ [ Postponement; a putting off; a deferring; a delaying; a retarding: restraint; a withholding; an impeding: ] a subst. from اآنَاهُ, aor. يُؤْنِيهِ, inf. n. اـِينَاآءٌ, meaning “he postponed it,” &c.: (S, Msb, * TA:) the context of the K erroneously requires it to be understood as a subst. from أَنَى, aor. يَأْنى. (TA.)

اـِنَاآءٌ اناآء A certain thing of which one makes use, (M,) well known; (S, K;) namely, a vessel, or receptacle, (Mgh, Msb,) for water [ &c. ]: (Mgh:) pl. اآنِيَةٌ, (T, S, M, Mgh, Msb, K,) originally أَأْنِيَةٌ; (M;) and أَوَانٍ; (T, S, M, Mgh, K;) the former a pl. of pauc.; and the latter a pl. of mult., (Mgh,) pl. of اآنِيَةٌ. (T, S, M.)

أَنَاةٌ ذ Moderation; gentleness; deliberateness; a leisurely manner of proceeding, or of deportment, &c.; patience, as meaning contr. of hastiness: and gravity; staidness; sedateness; calmness: a subst. from تَأَنَّى; (S, Msb;) syn. تُؤَدَةٌ; (T;) and رِفْقٌ; (Ham p. 317;) and حِلْمٌ and وَقَارٌ; (M, Mgh, K;) as also ↓ أنًى. (M, K, TA. [In the CK, كالاَنْىِ is erroneously put for كَالأَنَى.]) ― -b2- Also Hope: [in this sense, accord. to the TA, written with kesr; but this is doubtless a mistake, probably occasioned by a mistranscription:] so in the charge of 'Orweh to his sons; يَا بَنِىَّ اـِذَا رَأَيْتُمْ خَلَّةً رَائِعَةً مِنْ رَجُلٍ فَلَا تَقْطَعُوا أَنَاتَكُمْ مِتْهُ وَاـِنْ كَانَ عِنْدَ النَّاسِ رَجُلَ سَؤْءٍ [ O my sons, when ye see a quality exciting admiration and approval, in a man, cut not ye off your hope of him, though he be in the estimation of the people a bad man ]. (M.) -A2- A woman in whom is a languor on the occasion of rising, or standing up; (T, S, K;) and a gentle, or grave, deportment: (S:) or in whom is a languor impeding from rising, or standing up: (As:) and وَهْنَانَةٌ signifies the like: (T:) Sb says that it is originally وَنَاةٌ, like as أَحَدٌ is originally وَحَدٌ; from الوَنَى: (S:) the people of El-Koofeh say that it is only وَنَاةٌ: so says Lth: and he says that أَنَاةٌ signifies, as applied to a woman, blessed, prospered, or abounding in good, as it is explained also by ADk, and forbearing, gentle, grave, staid, sedate, or calm, and compliant, or agreeing with another in mind or opinion: and the pl. is أَنَواتٌ: or, as some say, it signifies a grave, staid, sedate, or calm, woman, who does not clamour, nor utter foul language. (T.)

أَنِىٌّ ذ , as part. n. of 1, A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness: but accord. to some, only applied to a plant. (M, K.) [Compare اآنٍ.] -A2- Behind, or after, the time; backward, or late; delayed, or held back; (K, TA; [but wanting in a MS. copy of the former in my possession, and in the CK;]) as also ↓ اآنٍ. (TA.)

اـٍنِيهْ أنيه اـناء انيه انية ونى آني آنيه آنية a word expressive of disapproval, and of deeming a thing remote or improbable: Sb relates that it was said to an Arab of the desert, who had taken up his abode in a town, or place, “Wilt thou go forth when the desert shall have become plentiful in herbage?” and he said, أَأَنَا اـِنِيهْ [ What, I, indeed? ], meaning “Do ye say this to me when I am know to do thus?” as though he disapproved of their questioning him: but there is much diversity of opinion respecting this word: (TA:) [accord. to some,] it is composed of the redundant اـِنْ and the meddeh denoting disapproval [followed by the ه of silence]. (Mughnee voce اـِنٌ.) [See what is said of the redundant انْ in the present work.]

أَنَّى ذ signifies Whence? syn. مِنْ أَيْنَ; (T, S, M;) being an interrogative respecting the direction, or quarter, from which a thing is: (Msb:) and whence [used to denote a condition]: (TA:) and where? and where [used to denote a condition]; syn. أَيْنَ: (T, K: [in which latter the first signification is not mentioned:]) and as one of the adverbial nouns used to denote a condition, whencesoever; from whatever direction or quarter: (S:) and wherever; wheresoever: (Lth, T:) and when? and when [used to den a condition]; syn. مَتَى: (T, K: [but in the latter of these, in art. ان, in the place of مَتَى we find حَيْثُ, which I regard as a mistake:]) and how? syn. كَيْفَ: (Lth, T, S, M, K:) and however. (Lth, TA.) [I mention all these significations together because one of them is assigned by some authorities and another by others to انّى in one and the same instance.] You say, أَنَّى يَكُونُ هٰذَا Whence, from what direction or quarter, from what way, will, or should, be this? (Msb.) And أَنَّى لَكَ هٰذَا Whence [came, or cometh,] to thee this? (S.) It is said in the Kur [iii. 32], يَا مَرْيَمُ أَنَّى لَكِ هٰذَا O Mary, whence [came] to thee this? (T.) And in the same [xxxiv. 51], وَأَنَّى لَهُمُ ا@لتَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ, meaning [ But ] whence [ shall the attaining of belief be possible to them from a distant place, i. e., (as explained in the S in art.

نوش ذ ,) in the world to come, when they have disbelieved in the present world? or but how &c.? ]. (T.) And in the same [1xxx. 25], accord. to one reading, أَنَّى صَبَبْنَا المَاآءَ صَبَّا, meaning Where have we poured forth the water, pouring? but in this is an allusion to the direction [whence the rain comes]; and it may be rendered whence? &c.; and accord. to this reading, the pause upon طَعَامِهٌ [immediately preceding] is complete. (IAmb, T.) And you say, أَنَّى تَأْتِنِى اآتِكَ, (S, K,) meaning Whencesoever, or from whatever direction or quarter, thou shalt come to me, I will come to thee. (S.) In the saying of 'Alkameh, وَمُطْعَمُ الغُنْمِ يُوْمَ الغُنْمِ مُطْعَمُهُ أَنَّى تَوَجَّهَ وَالمَحْرُومُ مَحْرُومُ the meaning is, [ And he who is given spoil to enjoy, (lit., who is fed therewith,) on the day of spoil, is given it to enjoy ] wherever he repairs, or however he repairs, [ and the prohibited is prohibited. ] (Lth, T, TA.) The saying in the Kur [iii. 159], قُلْتُمٌ أَنَّى هٰذَا means Ye say, When is this? or How is this? (T,) or Whence is this? (T, Bd, Jel.) And أَنَّى شئْتُمْ, in the same, [ii. 223,] may mean Whence, or when, or how, ye will. (TA.) You say also, أَنَّى لَكَ أَنْ تَفْتَحَ الحِصْنَ, meaning How [ is it, or will it be, possible for thee to open, or conquer, the fortress ]? (S.)

اآنٍ اآن Hot, or heated, to the utmost degree: applied to hot water, (S, M, K,) in the Kur lv. 44: (S, M:) fem. اآنِيَةٌ; occurring in the Kur lxxxviii. 5. M.) -A2- See also أَنِىٌّ. -A3- Also A man much characterized by moderation, gentleness, or deliberateness; by a leisurely manner of proceeding, or of deportment, &c.; by patience, as meaning contr. of hastiness; by gravity, staidness, sedateness, or calmness. (S, K. *)

أَتَيْتُهُ اآنِيَةً بَعْدَ اآنِيَةٍ ذ is a phrase mentioned by AAF, meaning I came to him time after time: in which, [says ISd,] I am of opinion that اآنية is of the measure فَاعِلَةٌ from الاـنَى: but the word commonly known is اآوِنَة [pl. of أَوَانٌ; or اآيِنَة, which is syn. with اآوِنَة: see أَوَانٌ]. (M.)

اـِنِيهْ أنيه اـناء انيه انية ونى آني آنيه آنية : see art. انى.

1 أَهَّ ذ , (S in art. اوه, and K,) inf. n. أَةٌّ (K) and أَهَّةٌ (S, * K) and the same without teshdeed; (K, * TA; [app. meaning اآهَةٌ, which, however, belongs to art. اوه, q. v.;]) or اـِهَّةٌ; (so in the CK; [but in some copies of the K, and ↓ أَهَّهَ, as in the TK, where it is said that the inf. n. of this form of the verb is تَأْهِيهٌ;]) and ↓ تأهّه; (K;) [ i. q. اآهَ and أَوَّهَ and تَأَهِيهٌ; or] He expressed pain or grief or sorrow, or he lamented or complained or moaned, (S, K,) as one in an evil state, and broken in spirit by grief or mourning, and said اآهِ, or هَاهْ. (K.) [See a verse cited in art. اوه, voce اآهَةٌ.]

2 اَهَّ3َ and 5: see above.

اـِهْ أه اه اة وهى آه , i. e. اـِ with the ه of pausation; imperative of وَأَي, q. v. (Mughnee in art. الف)

اآهِ اآه اآة and اآهٍ and اآهًا &c.: see art. اوه.

2 أهّبهُ لِلْأَمْرِ ذ , [inf. n. تَأْهِيبٌ,] He furnished, prepared, equipped, or accoutred, him, for the thing, or affair; he furnished him, or provided him, with the apparatus, gear, tackling, implements, instruments, tools, or the like, proper, or necessary, for it. (MF.) ― -b2- أهّب الأَمْرَ He prepared the thing, or affair. (MF.) ― -b3- See also 5.

5 تأهّب ذ He furnished, prepared, equipped, or accoutred, himself; furnished, or provided, himself with proper, or necessary, apparatus, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) لِلسَّفَرِ for journeying; (Msb;) or لِلْأَمْرِ for the thing, or affair; as also ↓ أهّب. (K.)

أَهَبٌ ذ : see اـِهَابٌ.

أُهْبَةٌ ذ Apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) as in أُهْبَةُ الحَرْبِ [ the apparatus, arms, weapons, equipage, or accoutrements, of war ]; (S;) as also هُبَةٌ: (K:) pl. of the former, أُهَبٌ. (S, Msb.) You say, أَخَذَ لِذٰلِكَ الأَمْرِ أُهْبَتهُ [ He took his apparatus, &c., for that thing, or affair; also meaning, he made his preparation, or he prepared himself, for it ]. (TA.)

اـِهَابٌ أهاب اـهاب اهاب هاب A skin, or hide, (A, Msb, K,) in an absolute sense, (A,) of a bull or cow, sheep or goat, or wild animal: (TA:) or a skin, or hide, not yet tanned: (S, A, Mgh, Msb, K:) and sometimes applied to the skin of a man: (Msb:) pl. (of pauc., TA) اآهِبَةٌ (IAar, K) and (of mult., TA) أُهُبٌ, (S, A, Mgh, Msb, Msb, K,) with two dammehs, (Mgh, Msb,) and ↓ أهَبٌ, (S, Msb, K,) contr. to rule, (S, Msb,) or, accord. to Sb, (L,) this last is a quasi-pl. n.: (Mgh, L:) in one copy of the K, it is written اآهُب. (TA.) You say, جَاعُوا حَتَّى أَكَلُوا الأُهُبَ [ They hungered so that they ate the skins, or hides ]. (A.) And كَادَ يَخْرُجُ مِنْ اـِهَابِهِ فِى عَدْوِهِ (assumed tropical:) [ He almost issued from his skin in his running ]. (A.) And حَقَنَ الدِّمَاآءَ فِى أُهُبِهَا (assumed tropical:) [ He spared the people's blood in their bodies ]. (TA, from a trad.)

1 أَهَلَ ذ , aor. اَهُلَ , inf. n. أُهُولٌ; (Msb;) or أُهِلَ, like عُنِىَ; (K, TA;) It (a place, Msb, TA) was, or became, peopled, or inhabited. (Msb, K, TA.) ― -b2- أَهَلَ, aor. اَهُلَ and اَهِلَ , inf. n. as above, He married, or took a wife; (Yoo, S, Msb, K;) as also ↓ تأهّل; (S, Mgh, Msb, K;) and ↓ ا@تَّهَلَ, [written with the disjunctive alif اِتَّهَلَ, like ا@تَّخَذَ and ا@تَّزَرَ and ا@تَمَنَ &c.], (K,) of the measure افتعل. (TA.) ― -b3- أَهَلَ; (Ks, S, Msb;) or أَهِلَ, aor. اَهَلَ ; (K;) or both; (JK;) بِهِ, (JK,) i. e. بِالرَّجُلِ, (Ks, S,) or بِالشَّىءِ; (Msb;) i. q. أَنِسَ [ He was, or became, sociable, companionable, friendly, amicable, or familiar, with him, i. e. the man; or he was, or became, cheered, or gladdened, by his company or converse, or by his, or its ( the thing's ) presence ]. (JK, S, Msb, K.)

2 أهّل بِهِ ذ , (K,) or أهّلهُ, (Ham p. 184,) inf. n.

تَأْهِيلٌ ذ , (Ham, K,) He said to him أَهْلًا: (Ham:) or he said to him مَرْحَبًا وَأَهْلًا: (K:) like رَحَّبَ بِهِ: (TA:) [see أَهْلٌ:] IB says that [the first pers. of] the aor. of this verb is with fet-h to the ه [contr. to rule: a strange assertion]. (TA.) ― -b2- أهّلهُ لِذٰلِكَ, inf. n. as above; and ↓ اآهلهُ; He saw him, judged him, thought him, or held him, to be worthy, or deserving, of that; to merit it; to have a right, or just title or claim, to it: (K, * TA:) or he made him to be worthy, or deserving, of that; &c. (TA.) You say, أَهَّلَكَ ا@للّٰهُ لِلْخَيْرِ [ May God make thee worthy, or deserving, of good, good fortune, prosperity, or the like ]. (S.)

4 اآهَلَكَ ا@للّٰهُ فِى الجَنَّةِ ذ , inf. n. اـِيهَالٌ, May God make thee to enter with thy wife into Paradise: (AZ, S, TA:) or may God make thee to have a family in Paradise, and unite thee with them [ therein ]. (TA.) ― -b2- See also 2.

5 تَاَهَّلَ see 1.

8 اـِاْتَهَلَ see 1.

10 استأهلهُ ذ as signifying He was, or became, worthy, or deserving, of it, or he merited it, or he had a right, or just title or claim, to it, is not allowable: (Msb, * MF:) not only does J disallow it, but the generality of those before him do so; saying that it is not chaste: in the Fs it is said to be of weak authority; and the expositors thereof confirm this assertion, saying that it occurs, but is inferior to other words in chasteness; and El-Hareeree asserts it to be erroneous: (MF:) or it is good in this sense; and J's disallowance of it is of no account: (K:) Az and Z and Sgh and others assert it to be good: and Az says, in the T, some have asserted the saying فُلَانٌ يَسْتَأْهِلُ أَنْ يُكْرَمَ أَوْ يُهَانَ, as meaning [ Such a one ] is worthy, or deserving, [ of being treated with honour, or of being held in light estimation, ] to be erroneous; and الاِسْتِئْهَالُ to be only from الاـِهَالَةُ; but I do not disallow it, nor charge with error him who says thus; for I have heard the verb thus used by a chaste Arab of the desert, of the BenooAsad, and there was present a number of Arabs of the desert who did not disapprove his saying: and this is confirmed by the saying in the Kur [lxxiv. 55], هُوَ أَهْلُ التَّقْوَي وَ أَهْلُ المَغْفِرَةِ [explained below: see أَهْلُ]. (T.) -A2- استأهل, (JK, K,) or استأهل الأَهَالَةَ, (Msb,) He took the اـِهَالَةَ: (JK, K:) or he ate the اهالة: see this word below. (Msb, TA.)

أَهْلٌ ذ [The people of a house or dwelling, and of a town or village, and of a country: and the family of a man:] a man's cohabitants of one dwelling or place of abode, (Er-Rághib, Kull p. 84,) and of one town or country: (Er-Rághib:) afterwards applied to a man's fellow-members of one family or race, and of one religion, and of one craft or art or the like: (Er-Rághib, Kull:) or, as some say, relations, whether they have followers or dependents, or not; whereas اآلٌ signifies relations with their followers or dependents: (Kull:) or it originally signifies relations: and sometimes is applied to followers or dependents: and signifies also the أَهْل [i. e. people, or inhabitants, or family,] of a house or tent: (Msb:) or a man's nearer, or nearest, relations by descent from the same father or ancestor; or his kinsfolk; his relations: (K:) or, accord. to [the Imám] Mohammad, a man's wife [or wives] and his children and household who are the objects of his expenditure; and thus, any brother and sister, or paternal uncle and son of a paternal uncle, or strange or distantly-related child, whom a man feeds or sustains in his abode: the most particular, or most special, dependents, or the like, of a man: on the authority of El-Ghooree: (Mgh:) [J indicates some of these meanings merely by saying that it signifies] the أَهْل of a man, and the أَهْل of a house; as also ↓ أَهْلَةٌ: (S:) [see also اآلٌ; in the explanations of which, certain distinctions between it and أَهْلٌ will be found mentioned:] the pl. is أَهْلُونَ, [like أَرْضُونَ, a form sometimes used for أَرَضُونَ] (Mgh, Msb, K,) and أَهَالٍ, (S, Mgh, Msb, K,) with an additional ى [implied by the tenween, and expressed in the accus. case, and when the word is determinate, as in الأَهَالِى,] (S,) contr. to rule, (S, Mgh,) like لَيَالٍ, pl. of لَيْلٌ, (S,) [and like أَرَاض, respecting which and ليَالٍ and أَهَالٍ, see أَرْضٌ,] and اآهَالٌ, (S, K,) a pl. [of pauc.] sometimes occurring in poetry, (S,) [like اآرَاضٌ,] and أَهْلَاتٌ and أَهَلَاتٌ [as though pls. of أَهْلَةٌ]. (S, K.) ― -b2- أَهْلُ البَيْتِ The [ people or] inhabitants [or family] of the house or tent. (Mgh, K.) But أَوْصَى لأَهْلِ بَيْتِهِ means the same as اوصى لِجِنْسِهِ, i. e. He left by will, of his property, to the children of his father, [or his kindred by the father's side,] exclusively of all relations of the mother. (Mgh in art. جنس.) [See also أَهْلُ الرَّجُلِ, below.] ― -b3- أَهْلَ القُرَى The [people or] inhabitants of the towns or villages. (TA.) And أَهْلُ البَلَدِ The settled, or constant, inhabitants of the country or town. (Msb.) And أَهْلُ الحَضَرِ The people of the region, or regions, of cities, towns, or villages, and of cultivated land. (A in art. حضر.) And أَهْلُ المَدَرِ وَ الوَبَرِ (S in art. مدر, &c.) [ The people of the towns or villages, or] the inhabitants of the buildings, and of the tents, (Kull,) or deserts. (TA in art. وبر) ― -b4- [أَهْلُ القُبُورِ, and المَقَابِرِ, The people of the graces, and of the places of graves; i. e., those buried therein. ] ― -b5- [أَهْلُ الجَنَّةِ The people of Paradise. ] ― -b6- [أَهْلُ النَّارِ The people of the fire, i. e., of Hell. ] ― -b7- See also أَهِلَةٌ. ― -b8- The following is an ex. of اهل as explained above in the first sentence on the authority of the K: الأَهْلُ اـِلَى الأَهْلِ أَسْرَعُ مِنَ السِّيلِ اـِلَى السَّهْلِ a prov. [meaning Kinsfolk are quicker of tendency to kinsfolk than the torrent to the plain ]. (TA.) So, too, a saying of a poet cited voce خَفْضٌ. (TA.) [And] أَهْلَكَ وَاللَّيْلَ a prov. meaning بَادِر أَهْلَكَ وَا@حْذَرِ اللَّيْلَ وَ ظُلْمَتَهُ [ Betake thyself early to thy family, and beware of the night and its darkness ]. (Har p. 175.) [And] مَرْحَبًا وَأَهْلًا (S, K) a saying meaning Thou hast come to an ample, or a spacious, or roomy, place, and to [people like thine own] kinsfolk; therefore be cheerful, or sociable, not sad, or shy: (S:) or thou hast found, or met with, [an ample, or a spacious, or roomy, place, and] kinsfolk, not strangers. (K.) [And] أَهْلًا وَ سَهْلًا وَمَرْحَبًا Thou hast come to a people who are [like] kinsfolk, and to a place that is plain, even, not rugged, and that is ample, spacious, or roomy; therefore rejoice thyself, and be not sad, or shy. (Msb.) ― -b9- أَهْلُ النَّبِىِّ The [family or] wives and daughters of the Prophet, and his son-in-law 'Alee: or his women; and (as some say, TA) the men who are his اآل; (K, TA;) comprising the grandchildren (أَحْفَاد) and [other] progeny: and so أَهْلُ البَيْتِ as used in the Kur xxxiii. 33, occurring also [in a like sense] in xi. 76: (TA:) and الأَهْلُ is conventionally applied to the nearer, or nearest, kinsfolk of the Prophet. (Er-Rághib.) ― -b10- أَهْلُ كُلِّ نَبِىٍّ also means The people to whom any prophet is sent; (K, TA;) and those who are of his religion. (TA.) ― -b11- In the phrase اآلٌ ا@للّٰهِ وَرَسُولِهِ, meaning The friends, or the like, (أَوْلِيَاآء K, TA,) and the assistants, (TA,) of God and of his apostle, the first word is originally أَهْل. (K, TA.) ― -b12- أَهْلُ ا@للّٰهِ is also an appellation which used to be applied to The readers or reciters [of the Kur-án ]. (TA.) ― -b13- أَهْلُ الرَّجُلِ also signifies (tropical:) The man's wife; (Mgh, * Msb, * K;) as well as his wife and children; (TA;) [so, too, in the present day, أَهْلُ بَيْتِ الرَّجُلِ;] and so, too, ↓ أَهْلَتُهُ. (K.) Hence the phrase بَنَى عَلَي أَهْلِهِ [see art. بنىِ]: (Kull:) and دَخَلَ بِأَهْلِهِ and دَخَلَ عَلَى أَهْلِهِ [see art. دخل]. (Har p. 502; &c.) ― -b14- أَهْلُ مَذْهَبٍ [ The people of, or] those who follow, (K, TA,) and believe, (TA,) a certain persuasion, or body of tenets. (K, TA.) [Hence,] أَهْلُ السُّنَةِ [ Those who conform to the institutes of Mohammad ]. (TA.) [And] أَهْلُ الأَهْوَاآءِ [ The people of erroneous opinions;] those whose belief is not that of the class termed أَهْلُ السُّنَّةِ, but who hare the same قِبْلَة. (TA.) [And] أَهْلُ الاـِسْلَامِ Those who follow the religion of El-Islám. (Mgh.) [And] أَهْلُ [...]

أَهِلٌ ذ : see أَهْلِيىٌ.

أَهْلَةٌ ذ : see أَهْلٌ, in four places: -A2- and see أَهلَةٌ.

أَهِلَةٌ ذ i. q. مَالٌ [ Property; or cattle ]: so in the saying اـِنَّهُمْ لَأَهْلُ أَهِلَةٍ (JK, K) [app. meaning Verily they are sojourners, or settlers, possessed of property, or cattle ]: ↓ أَهْلٌ here signifying حُلُولٌ [pl. of حَالٌّ]. (JK, TA.) [But] Yoo says that ↓ هُمْ أَهْلُ أَهْلَةِ and أَهِلَةٍ means They are people of the distinguished sort. (TA.)

أَهْلِىٌّ ذ A domestic beast [or bird]; a beast [or bird] that keeps to the dwelling [ of its owner ]; (JK, Msb, K, TA;) contr. of وَحْشِىٌّ; (TA;) as also ↓ أَهِلٌ. (K.) You say حُمُرٌ أَهْلِيَّةٌ [ Domestic asses ]: (JK, TA:) occurring in a trad., in which their flesh is forbidden to be eaten. (TA.)

أَهْلِيَّةٌ ذ The quality of having a right, or just title, to a thing; worthiness, or desert; meetness, or fitness; in Pers. سَزَوَارِى: (Golius, app. from a gloss. in a copy of the KL:) the state, or quality, of meetness, or fitness, [of a person,] for the bindingness of the rights which the law imposes for one or upon him. (TA.)

اـِهَالَةٌ أهال أهاله اهاله اهالة Grease: (S:) or melted grease: (Msb:) or fat: or melted fat: or olive-oil: and anything that is used as a seasoning or condiment: (K:) such as fresh butter, and fat, and oil of sesame: (TA:) or melted fat of a sheep's tail and the like. (JK.) Hence, سَرْعَانَ ذَا اـِهَالَةٌ, a prov., mentioned in art. سرع; (K, * TA;) or, as some say, وَشْكَانَ. (TA.)

اآهِلٌ اآهل , (JK, S, Msb, K,) [said by those unacquainted with the verb أَهَلَ in the first of the senses explained in this art. to be] a kind of rel. n., (TA,) and ↓ مَأْهُولٌ, (JK, K,) A place peopled, or inhabited: (Msb:) or a place having people: (JK:) or the former has this signification; and the latter signifies having its people in it: (ISk, K:) or the former has this last signification: (Yoo, S:) pl. of the latter مَاآهِلُ, occurring in a poem of Ru-beh [app. by poetic licence for مَاآهِيلُ]. (TA.) You say قَرْيَةٌ اآهِلَةٌ A peopled, or inhabited, town or village. (Msb.) And أَمْسَتْ نِيرَانُهُمْ اآهِلَةٌ Their fires became in the evening attended by many people. (TA.)

مَأهُولٌ ذ : see اآهِلٌ. -A2- ثَرِيدَةٌ مَأْهُولَةٌ [ A mess of crumbled bread] having much اـِهَالَة, q. v. (A, TA.)

مُتَأَهِّلٌ ذ Having a wife. (Har p. 571.)

مُسْتَأْهِلٌ ذ : see أَهْلٌ; latter part of the paragraph. -A2- Also Taking, or eating, اـِهَالَة, q. v. (S.)

أَوْ ذ a conjunction, (M, Mughnee, K,) to which the later authors have ascribed meanings amounting to twelve: (Mughnee:) a particle which, when occurring in an enunciative phrase, [generally] denotes doubt, and vagueness of meaning; and when occurring in an imperative or a prohibitive phrase, [generally] denotes the giving of option, or choice, and the allowing a thing, or making it allowable. (S.) ― -b2- First, (Mughnee,) it denotes doubt. (T, S, M, Msb, Mughnee, K.) So in the saying, رَأَيْتُ زَيْدًا أَوْ عَمْرًا [ I saw Zeyd or 'Amr ]. (T, * S, Msb.) And جَاآنِى رَجُلٌ أَوِ ا@مْرَأَةٌ [ A man or a woman came to me ]. (Mbr, T.) And لَبِئْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ [in the Kur xviii. 18 and xxiii. 115, We have remained a day or part of a day ]. (Mughnee.) ― -b3- Secondly, (Mughnee,) it denotes vagueness of meaning. (S, Msb, Mughnee, K.) S [it may be used] in the first of the .exs. given above. (Msb.) And so in the saying, وَأَنَّا أَوْ اـِيَّاكُمْ لَعَلَى هُدًي أَوْ فِى ضَلَالٍ مُبِينٍ [ And verily we or ye are following a right direction or in manifest error ], (S, Mughnee,) in the Kur [xxxiv. 23]; (S;) the ex. being in the former او. (Mughnee.) ― -b4- Thirdly, (Mughnee,) it denotes the giving of option, or choice. (T, S, M, Mughnee, K.) So in the saying, كُلِ السَّمَكَ أَوِ ا@شْرَبِ اللَّبَنَ [ Eat thou the fish, or drink thou the milk ]; i. e. do not thou both of these actions; (Mbr, T, S;) but choose which of them thou wilt. (Mbr, T.) And تَزَوَّجْ هِنْدًا أَوْ أُخْتَهَا [ Take thou as wife Hind or her sister ]. (Mughnee.) And [in like manner] it denotes the making choice. (T.) [So when you say, سَأَتَزَوَّجُ هِنْدًا أَوْ أُخْتَهَا, meaning I will take as wife Hind or her sister; whichever of them I choose.] ― -b5- Fourthly, (Mughnee,) it denotes the allowing a thing, or making it allowable. (T, S, Msb, Mughnee, K.) So in the saying, جَالِسِ حَسَنَ أَوِ ا@بْنَ سِيرِينَ [ Sit thou with El- Hasan or Ibn-Seereen ]. (Mbr, T, S.) And قُمْ أَوِ ا@قْعُدْ [ Stand thou or sit ]: and the person to whom this is said may do [one or] both of the se actions. (Msb.) [And similar exs. are given in the Mughnee.]) But وَلَا تُطِعْ مِنْهُمْ اآثِمًا أَو كَفُورًا [in the Kur lxxvi. 24, And obey not thou, of them, a sinner or a person very ungrateful to God, ] means that thou shalt not obey either of such persons: (Mbr, T, Mughnee:) in which case او is more forcible than وَ; for when you say to a person, لَا تُطِعْ زَيْدًا وَعَمْرًا [ Obey not thou Zeyd and 'Amr ], he may obey one of them, since the command is that he shall not obey the two. (Zj, T.) ― -b6- Fifthly, (Mughnee,) it denotes unrestricted conjunction. (Mughnee, K.) So in the saying, in the Kur [iv. 46 and v. 9], أَوْ جَاآءَ أَحَدٌ مِنْكُمْ مِنَ الغَائِطِ [ And if any one of you cometh from the privy ]; (TA;) [where, however, it may also be rendered or, though] meaning وَجَاآءَ; (T, TA;) the و in this explanation being what is termed a denotative of state. (T.) So, too, accord. to AZ, in the expression أَوْ يَزِيدُونَ [ And they exceeded that number], in the Kur [xxxvii. 147]: but see below. (TA.) And so in the words, أَوْ أَنْ نَفْعَلَ فِى أَمْوَالِنَا مَا نَشَاآءُ [ And our doing, in respect of our possessions, what we will ], in the Kur [xi. 89]. (T, TA.) ― -b7- Sixthly, it denotes transition, (Mughnee,) used in the sense of [the adversative particle] بَلْ, (T, S, M, Mughnee, K,) in a case of amplification of speech; (S;) accord. to Sb, on two conditions; that it shall be preceded by a negation or a prohibition, and that the agent shall be mentioned a second time; as in مَا قَامَ زَيْدٌ أَوْ مَا قَامَ عَمْرٌو [ Zeyd did not stand: nay, rather 'Amr did not stand ]; and لَا يَقْمٌ زَيدٌ أَوْ لَا يَقُمْ عَمْرُو [ Let not Zeyd stand: nay, rather let not 'Amr stand ]. (Mughnee.) Accord. to Fr, (Th, M, Mughnee,) it has this meaning in أَوْ يَزِيدُونَ [ Nay, rather they exceeded that number], (Th, S, M, Mughnee,) in the Kur [xxxvii. 147, cited above]: (S:) or the meaning is, or they would exceed [that number] in your estimation: or these words with those preceding them in the same verse mean, we sent him to a multitude of whom, if ye saw them, ye would say, They are a hundred thousand, or they exceed [that number]; (M, Mughnee; *) so that it denotes doubt on the part of men, not of God, for He is not subject to doubt: (M:) or we sent him to a hundred thousand in the estimation of men, or they exceeded [that number] in the estimation of men; for God does not doubt: (S:) or او is here used to denote vagueness of meaning: (IB, Mughnee:) or, it is said, to denote that a person might choose between saying, “they are a hundred thousand,“ and saying, “they are more;“ but this may not be when one of the two things is the fact: or, accord. to some of the Koofees, it has the meaning of وَ: and each of these meanings, except the last, has been assigned to او as occurring in the Kur ii. 69 and xvi. 79. (Mughnee.) ― -b8- Seventhly, it denotes division; (Mughnee, K; *) as in the saying, الكَلِمَةُ ا@سْمٌ أَوْ فِعْلٌ أَوْ حَرْفٌ [ The word is a noun or a verb or a particle ]: so said Ibn-Málik: or, as he afterwards said, in preference, it denotes separation (التَّفرِيق) divested of the attribute of denoting doubt and vagueness of meaning and the giving of option or choice; adducing as one of his exs. of this meaning the saying, وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى [in the Kur ii. 129, And they said, “Be ye Jews” or “Christians” ]; because the use of و in division is better; as when you say, الكَلِمَةُ ا@سْمٌ وَفِعْلٌ وَحَرْفٌ: or it denotes, accord. to some, distinction (التَّفْصِيل); and the meaning of the ex. last cited, say they, is, and the Jews said, “Be ye Jews,” and the Christians said, “Be ye Christians.” (Mughnee.) It is [said to be] used in this last sense (that of التفضيل) in the saying, كُنْتُ اآكُلُ اللَّحْمَ أَوِ العَسَلَ [ I used to eat flesh-meat or honey ]; i. e. I used to eat flesh-meat one time and honey another time: and so in the Kur [...]

أَوَ ذ in أَوَ لَمْ يَرَوْا &c. is [the conjunction] وَ with the interrogative ا prefixed to it. (Fr, T.)

أَوِّ مِنْ كَذَا ذ (T, M) and أَوَّ (M) [ Alas, on account of, or for, such a thing! ] an expression denoting complaint of distress, or of anxiety, or of grief or sorrow; (T;) or an expression of grief or sorrow; (M;) like ↓ اآوِ and ↓ اآوٍ and ↓ أَوَتَاه (K and TA in art. اوه,) or ↓ أَوَتَاهُ (CK in that art.,) or ↓ أَوَّتَاه, or ↓ اآوَّتَاه, (S in that art., [the ه in one copy of which is marked as quiescent,]) and like اآهِ and أَوْهِ &c. (S and Msb and K in art. اوه: see اآهِ in that art.) AZ says, one says, أَوْهِ عَلَى زَيْدٍ [meaning Alas, for Zeyd! ] with kesr to the ه, and عَلَيْكَ ↓ أَوَّتَا [thus without ه, meaning Alas, for thee! ] with ت; an expression of regret for a thing, whether of great or mean account. (T.)