Lane's Lexicon (Edward Lane, 1863)

4 اآواهُ اآواه اآواة , (T, S, M, Mgh, Msb, K,) inf. n. اـيوَاآءٌ; (T, S, Mgh;) and ↓ أوّاهُ; (K;) and ↓ أَوَاهُ; (T, S, M, Mgh, Msb, K;) the first of which is the [most] approved; (T;) the last used by some; (T, Msb;) both given on the authority of AZ, (S,) and of A'Obeyd, accord. to whom you say, أَوَيْتُ اـِلَيْهِ, with the short ا only; (T, M;) He, or it, gave him, or afforded him, lodging, covert, or refuge; harboured him; sheltered him; protected him; (Mgh;) he lodged him, or lodged him with himself; made him his guest; or gave him refuge or asylum, absolutely, or with himself; syn. أَنْزَلَهُ; (K;) or أَنْزَلَهُ. (T, S, TA.) You say also, الرَّجُلَ اـِلَىَّ ↓ أَوَيْتُ and اآوَيْتُهُ [ I took the man to me to lodge, to be my guest, or to give him refuge or asylum ]. (M.) And اآوَاهُ سَقْفٌ [ A roof shel-tered him ]. (Mgh.) And الاـِبِلَ ↓ أَوَيْتُ and اآوَيْتُهَا [ I lodged the camels in their nightly resting-place ]; both meaning the same. (T.) And it is said in a trad., الحَمْدُ لِلّهِ الَّذِى كَفَانَا وَاآوَانَا i. e. [ Praise be to God who hath sufficed us and ] hath brought us to a place of abode for us, and not made us to be scattered like the beasts. (TA.) AHeyth disallowed ↓ أَوَيْتُ as syn. with اآوَيْتُ; but it is correct. (T.) It is said in a form of divorce, ↓ لَا يَأْوِينِى وَاـِيَّاكِ بَيْتٌ [ A house, or tent, shall not lodge, or comprise, me with thee ]. (Mgh.) And among other instances, is the saying of the Prophet, (T,) الضَّالَّةٌ اـلَّا ضَالٌّ ↓ لَا يَأْوِى [ No one will harbour the stray beast but a person straying from the right course of conduct ]. (T, Mgh.) And his saying, الجَرِينُ ↓ لَا قَطْعَ فِى ثَمَرٍ حَتَّى يَأْوِيِه i. e. [ There shall be no cutting off of the hand in the case of stealing fruit ] unless the place where the fruit is dried contain it [at the time of the stealing thereof]. (TA.) ― -b2- Hence, اـِيوَاآءُ خَشَبِ الفَحْمِ The throwing of dust, or earth, upon the wood of which charcoal is made, and covering it therewith. (Mgh.) -A2- See also 1, first sentence.

5 تَاَوَّىَ see 1, first sentence. ― -b2- تَأَوَّتِ الطَّيْرُ The birds collected, or flocked, together; (Lth, T, S, M, K;) as also ↓ تَاآوَت: (K:) the latter is allowable. (T.) And in like manner one says of other things. (M.) [Thus,] one says, تَأَوَّتِ الخَيْلُ The horses drew, or gathered, themselves together: and تأوّى النَّاسُ The men did so. (T.) You say also, of a wound, ↓ تاآوى, and ↓ أَوَى, meaning It drew together, for healing; and so تاآزى, and أَزَى: so in the Nawádir el-Aaráb. (T.) -A2- One may also say, يَتَأَوَّى, without saying it with ه, [i. e. يَتَأَوَّهُ,] meaning He says أَوْهِ. (Fr and T in art. او.) [See also 2; and see art. اوه.]

6 تَاَاْوَىَ see 5, in two places.

8 ا@أْتَوى ذ , or ائتوى, or ا@تَّوَى, and اِيتَوَى, and تَأْتَى for تَأْتَوِى: see 1, first part of the paragraph, in four places. -A2- See also the last sentence but one of the same paragraph.

10 ا@سْتَأْوَيْتُهُ ذ I asked him, or desired him, to compassionate me, or have mercy on me; syn. ا@سْتَرْحَمْتُهُ. (T.) A poet (namely, Dhu-r-Rummeh, TA) says, وَلَوْ أَنَّنى ا@سْتَأْوَيْتُهُ مَا أَوَى لِيَا [ And if I had asked him, or desired him, to compassionate me, he would not have compassionated me ]. (T, S.)

أُوَيَّةٌ ذ dim. of اآءٌ: see the letter ا.

اآوِ اآو or اآوٍ: see 2. -A2- اآوٍ [the part. n. of 1] has for its pl. أُوِىٌّ [like one of the inf. ns. of 1]. (T, S.) The latter is applied to birds, signifying Collecting, or flocking, together; (T, S, M, * K; *) syn. ↓ مُتَأَوِّيَةٌ (Lth, T) and مُتَأَوِّيَاتٌ. (Lth, T, S, M, K.)

اِبْنُ اآوَى ابن اآوى ابن اآوي , a determinate noun, (S, M,) [ The jackal; vulgarly called in the present day وَاوِى;] a certain small beast, (M, K,) called in Persian شَغَالْ, (S,) or in that language [or in Turkish ] Jَقَالْ: (TA:) it has been said to be the offspring of the wolf; but is well known to be not of the wolf-kind: (Msb;) اآوَى is inseparable from ابن: (M:) it is imperfectly decl., (T, S, Msb,) being of the measure أَفْعَلُ, (S,) or regarded as such; (Lth, T;) or because it has the quality of a proper name and the measure of a verb : (Msb :) the pl. is بَنَاتُ اآوَى, (T, S, Msb, K,) though applying to males [as well as females], like بَنَاتُ أَعْوَجَ and بَنَاتُ لَبُون. (AHeyth, T.)

اآوِىٌ اآوى اآوي and أَوَوِىٌّ, said to be rel. ns. of اآيَةٌ; which see, in, art. اى.

اآيَةٌ اآيه اآية , said by some to be originally أَوَيَةٌ:see art. ا ى.

مَأْوًى ذ (S, M, Msb, K) and ↓ مَأْوٍ and ↓ مَأْوَاهٌ (M, K [but respecting these two forms see what follows]) nouns of place from the first of the verbs in this art.; (M, K;) [ A place to which one betakes himself, or repairs, for lodging, covert, or refuge; a refuge; an asylum; a place of resort; (see 1;)] any place to which a thing betakes itself, &c., (يَأْوِى اـِلَيْهِ,) by night or. by day; (S;) the lodging-place, or abode, of any animal; the nightly resting-place of sheep or goats; (Msb;) and of camels: (Idem in art. روح:) ↓ مَأْوٍ is used peculiarly in relation to camels: (S;) مَأْوِى الاـِبِلِ being a dial. var. of مَأْوَى الاـِبِلِ, but anomalous, (Fr, T, S, Msb,) and the only instance of the kind except مَأْقِى العَيْنِ: (Fr, T, M: [but see art. مأق:]) مَأْوَى and مُؤْق and مَأْق are the forms preferred: (Fr, T:) [Az also says,] I have heard the chaste in speech of the Benoo-Kiláb use, for مَأْوَى الاـِبِلِ, the word ↓ مَأْوَاة. (T.) جَنَّةُ المَأْوَى, in the Kur [liii. 15], is said to mean The paradise to which repair the souls of the martyrs, (M, Bd, Jel, TA,) or the pious, (Bd, Jel,) or the angels: (Jel:) or that in which the night is passed. (TA.)

مَأْوٍ ذ : see مَأْوًى, in four places.

مَأْوَاةٌ ذ : see مَأْوًى, in four places.

مَاوِيَّةٌ ماويه ماوية مائي مائية : see art. موه.

مُتَأَوِّيَةٌ ذ : see اآوٍ.

2 أَيَّا اآيَةً ذ , [inf. n., by rule, as below,] He put, or set, a sign, token, or mark, by which a person or thing might be known. (M.) -A2- أَيَّا بِلاـِبِلِ, (inf. n. تَأْييَةٌ, Lth, T,) He chid the camels, saying to them أَيَايَا, (Lth, T, M, and K in art. أَيَا,) or أَيَايَهْ, (M,) or يَايَا, (K,) or يَايَهْ. (M, K.)

5 تأيّا ذ , as a trans. verb: see 6. -A2- He paused, stopped, stayed, remained, or tarried, (T, S, M, K, *) بِا لمَكَانِ in the place; (M, K; * [in the latter explained by تَلَبَّثَ عَلَيْهِ; but this seems to be a mistake, arising from the omission of part of a passage in the M, (one of the chief sources of the K,) running thus; تَأَيَّا بِا لمَكَانِ تَلَبَّثَ وَتَمَكَّثَ وَتَأَيَّا عَلَيْهِ ا@نْصَرَفَ فِى تُؤَدَةٍ;]) and confined, restricted, limited, restrained, or withheld, himself. (T.) In the sense of its inf. n., [by rule تَأَىّ, originally تَأَيُّىٌ,] they said ↓ تَأَيَّةٌ, or تَاـِيَّةٌ or تَئِيَّةٌ; [thus differently written in different places in copies of the T and S;] as in the ex. لَيْسَ مَنْزِلُكُمْ بِدَارِ تَأَيَّةٍ or تَاـِيَّةٍ, (IAar, T,) or لَيْسَ مَنْزِلُكُمْ هٰذَا بِمَنْزِلِ تَأَيَّةٍ or تَاـِيَّةٍ, (S,) i. e. Your abode, or this your abode, is not an abode of tarriance and confinement. (IAar, T, S.) ― -b2- He expected, or waited for, a thing: (Lth, T:) and he acted with moderation, gently, deliberately, or leisurely; without haste; or with gravity, staidness, sedateness, or calmness; (Lth, T, K;) فِى الأَمْرِ in the affair; inf. n. تَأىٍ. (Lth, T.) تَأَيَّيْتُ عَلَيْهِ, in a verse of Lebeed, means I acted with moderation, &c., as above, and paused, stopped, stayed, remained, or tarried, upon him, i. e., upon my horse: (T:) or I remained firm upon him: (TA, as on the authority of Az:) but it is explained by Lth as meaning I turned away, or back, deliberately, or leisurely, upon him. (T: and the like is said in the M.)

6 تَاآيَيْتُهُ تاآييته تاآييتة , (T, S, M, * K,) and ↓ تَأَيَّيْتُهُ, (S, K,) I directed my course, or aim, to, or towards, (T, S, M, * K,) his اآيَة, (S, M,) i. e., (M,) his شَخْص [or body, or corporeal form or figure or substance, seen from a distance; or person ]. (T, M, K.) The following is an ex., as some relate it, of the former verb; and as others relate it, of the latter: اَلْحُصْنُ أَوْلَى لَوْ تَاآيُيْتِهِ مِنْ حَثْيِكِ التُّرْبَ عَلَى الرَّاكِبِ [ Modest behaviour were more proper, if thou directedst thy course towards his person, than thy throwing dust upon the rider ]: (S, TA: [in two copies of the former of which, for أَوْلَى, I find أَدْنَى:]) said by a woman to her daughter, on the latter's relating, in a couplet, that a rider, passing along, had seen her, and she had thrown dust in his face, purposely. (IB.)

أَىْ ذ a vocative particle, (S, M, Mughnee, K,) addressed to the near, (S, K,) not to the distant: (S:) or to the near, or the distant, or the intermediate; accord. to different authorities. (Mughnee.) You say, أَىْ زَيْدُ أَقْبِلْ [ O Zeyd, advance: or, if it may be used in addressing one who is distant, ho there, soho, or holla: and if used in addressing one who is between near and distant, ho, or what ho ]: (S:) and أَىْ رَبِّ [ O my Lord ]; occurring in a trad.: and sometimes it is pronounced ↓ اآىْ. (Mughnee.) -A2- Also an explicative particle. (S, M, Mughnee, K.) You say, أَىْ كَذَا in the sense of يُرِيدُ كَذَا [ He means such a thing, or يَعْنِى كَذَا, which has the same signification; or أُرِيدُ, or أَعْنِى, I mean; or the like; for all of which, we may say, meaning; or that is ]; (S;) as in عِنْدِى عَسْجِدٌ أَىْ ذَهَبٌ [ I have عَسْجَد, that is, (I have) ذَهَبَ, or gold ]. (Mughnee.) What follows it is an adjunct explicative of what precedes it, or a substitute. (Mughnee.) AA says that he asked Mbr respecting what follows it, and he answered that it may be a substitute for what precedes, and may be a word independent of what precedes it, and may be a noun in the accus. case: and that he asked Th, and he answered that it may be an explicative, or a word independent of what precedes it, or a noun governed in the accus. case by a verb suppressed: you say, جَاآءَنِى أَخُوكَ أَىْ زَيْدٌ [ Thy brother came to me; that is, Zeyd ]; and you may say, أَىْ زَيْدًا [ I mean Zeyd ]: and رَأَيْتُ أَخَاكَ أَىْ زَيْدًا [ I saw thy brother; I mean, or that is, Zeyd ]; and you may say, أَىْ زَيْدٌ [ that is, Zeyd ]: and مَرَرْتُ بِأَخِيكَ أَىْ زَيْدٍ [ I passed by thy brother; that is, by Zeyd ]; and you may say, أَىْ زَيدًا [ I mean, Zeyd ]; and أَىْ زَيْدٌ [ that is, Zeyd ]. (T, TA.) When it occurs after تَقُولُ, in a case like the following, [i. e., when a verb following it explains a verb preceding it,] one says, تَقُولُ اِسْتَكْتَمْتُهُ الحَدِيثَ أَىْ سَأَلْتُهُ كِتْمَانَهُ [ Thou sayest, استكتمته الحديث, meaning سألته كتمانه I asked of him the concealment of it, namely, the discourse, or story; and so when تَقُولُ is understood, as is often, or generally, the case in lexicons]; with damm to the ت: but if you put اـِذَا in the place of أَىْ, you say, اـِذَا سَأَلْتَهُ, with fet-h, because أَذا is an adverbial noun relating to تَقُولُ. (Mughnee.) -A3- See also أَىٌّ, near the beginning of the paragraph, in three places.

اـِىْ اى أي اـي اي آي is a particle denoting a reply, meaning نَعَمْ [ Yes, or yea ]; importing acknowledgment of the truth of an enunciation; and the making a thing known, to him who asks information; and a promise, to him who seeks or demands; therefore it occurs after such sayings as “Zeyd stood” and “Did Zeyd stand.?” and “Beat thou Zeyd,” and the like; as does نَعَمْ: Ibn-El-Hájib asserts that it occurs only after an interrogation; as in the saying [in the Kur x. 54], وَيَسْتَنْبِؤُنَكَ أَحَقٌّ هُوَ قُلٌ اـِ ىْ وَرَبِىّ [ And they will ask thee to inform them, saying, Is it true? Say, Yea, by my Lord! ]: but accord. to all, it does not occur otherwise than before an oath: and when one says, اـِ ىْ وَا@للّٰهِ [ Yea, by God! ], and then drops the و the ى may be quiescent, and with fet-h, and elided; [so that you say, اـِ ىْ ا@للّٰهِ, and اـِ ىَ ا@للّٰهِ, and اـِ ا@للّٰهِ;] in the first of which cases, two quiescent letters occur together, irregularly. (Mughnee.) Lth says, اـِ ىْ is an oath, as in اـ ِىْ وَرَبِّى meaning, says Zj, نَعَمْ وَرَبِّى: IAar is also related to have said the like; and this is the correct explanation. (T.) [J says,] It is a word preceding an oath, meaning بَلَى [q. v.]; as in اـِ ىْ وَرَبِّى and اـِ ىْ وَا@للّٰه. (S.) [ISd and F say,] It is syn. with نَعَمْ, and is conjoined with an oath: and one says also هِىْ. (M, K.)

أَىٌّ ذ is a noun, used in five different manners. (Mughnee.) One of its meanings is that of an interrogative, (T, S, M, Mughnee, K,) relating to intellectual beings and to non-intellectual things; [meaning Who? which? and what? ] (S, M, K;) and as such, it is a decl. noun: (S:) it is said in the K to be a particle; (MF;) and so in the M; (TA;) but this is wrong: (MF:) and it is added in the K that it is indecl.; (MF;) and it is said to be so in the M, accord. to Sb, in an instance to be explained below; (TA;) but this is only when it is a conjunct noun [like الَّذِى], or denotes the object of a vocative: (MF:) or, accord. to some, it is decl. as a conjunct noun also. (Mughnee.) You say, أَيُّهُمْ أَخُوكَ [ Who, or which, of them, is thy brother? ]. (S.) Another ex. is the saying [in the Kur vii. 184, and last verse of lxxvii.], فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ [ And in what announcement, after it, will they believe? ]. (Mughnee.) Sometimes it is without teshdeed; as in the saying (of El-Farezdak, M), ↓ تَنَظَّرْتُ نَصْرًا وَالسِّمَاكَيْنِ أَيْهُمَا عَلَىَّ مِنَ الغَيْثِ ا@سْتَهَلَّتْ مَوَاطِرُهْ [ I looked for rain, or aid from the clouds, and the two Simáks (stars so called). Of which of them two did the rains pour vehemently upon me from the clouds? ]: (M, Mughnee, K: * [in the last of which, only the former hemistich is given, with نَسْرًا (meaning the star or asterism so called) instead of نَصْرًا:]) so by poetic licence: (M:) IJ says that for this reason the poet has elided the second ى, but should have restored the first ى to و, because it is originally و. (TA. [But this assertion, respecting the first ى, I regard as improbable.]) ↓ أَيْمَ, also, is a contraction of أَىُّ مَا, meaning أَىُّ شَىْءٍ: so in the saying, أَيْمَ هُوَ يَا فُلَانُ [ What thing is it, O such a one? ]: and أَيْمَ تَقُولُ [ What thing sayest thou? ]. (TA in art. ايم.) In like manner, also, ↓ أَيْشَ is used as a contraction of أَىُّ شَىْءٍ. (Ks, TA in art. جرم.) A poet speaks of his companions as being بِأَىَ وَأَيْنَمَا; making أَىّ the name of the quarter (جِهَة); so that, being determinate and of the feminine gender, it is imperfectly declinable. (M. [See أَينٌ; under which head two other readings are given; and where it is said that the verse in which this occurs is by Homeyd Ibn-Thowr.]) أَىّ is never without a noun or pronoun to which it is prefixed, except in a vocative expression and when it is made to conform with a word to which it refers, as in cases to be exemplified hereafter. (Mughnee.) Being so prefixed, it is determinate; but sometimes, [as in the latter of the cases just mentioned,] it is not so prefixed, yet has the meaning of a prefixed noun. (S.) When used as an interrogative, it is not governed, as to the letter, though it is as to the meaning, by the verb that precedes it, but by what follows it; as in the saying in the Kur [xviii. 11], لِنَعْلَمَ أَىُّ الحِزْبَيْنِ أَحْصَى [ That we might know which of the two parties was able to compute ]; and in the same [xxvi. last verse], وَسَيَعْلَمُ ا@لَّذَينَ ظَلَمُوا أَىَ مُنْقَلَبٍ يَنْقَلِبُونَ [ And they who have acted wrongly shall know with what a translating they shall be translated ]: (Fr, * Th, Mbr, T, S: *) when it is governed by the verb before it, it has not the interrogative meaning, as will be shown hereafter. (Fr, T.) In the saying of the poet, تَصِيحُ بِنَا حَنِيفَةُ اـذْ رَأَتْنَا وَأَىَّ الأَرْضِ تَذْهَبُ لِلصِّيَاحِ [ Haneefeh (the tribe so named) shout to us when they see us. And to what place of the earth, or land, will they go for the shouting? ], أَىّ is in the accus. case because the prep. اـِلَى is suppressed before it. (S.) When they separate it [from what follows it, not prefixing it to another noun], the Arabs say أَىٌ, and in the dual أَيَّانِ, and in the pl. أَيُّونَ; and they make it fem., saying أَيَّةٌ, and [in the dual] أَيَّتَانِ, and [in the pl.] أَيَّاتٌ: but when they prefix it to a noun, properly so called, not a pronoun, they make it sing. and masc., saying أَىُ الرَّجُلَيْنِ [ Who, or which, of the two men? ], and أَىُ المَرْأَتَيْنِ [ Who, or which, of the two women? ], and أَىُّ الّرِجَالِ [ Who, or which, of the men? ], and أَىُّ النِّسَاآءِ [ Who, or which, of the women? ]: and when they prefix it to a fem. pronoun, they make it masc. [as when they prefix it to a masc. pronoun] and fem., saying أَيُّهُمَا and أَيَّتُهُمَا [ Who, or which, of them two? ], meaning women; (Fr, T;) [the latter of which seems to be the more common; for ISd says,] sometimes they said أَيُّهُنَّ [ Who, or which, of them? referring to women], meaning أَيَّتُهُنَّ. (M.) It is said in the Kur [xxxi. last verse], وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرضٍ تَمُوتُ [ And a person knoweth not in what land he will die ]: (S:) but some read بِأَيَّةِ أَرْضٍ; and Sb compares this fem. form to كُلَّتُهُنَّ. (Bd.) When it is used as an interrogative relating to an indeterminate noun in a preceding phrase, أَىّ is made to conform with that indeterminate noun in case-ending and in gender and in number; and this is done [alike, accord. to some,] in the case of its connexion with a following word and in the case of a pause; so that, [in the case of a pause,] to him who says, جَاآءَنِى رَجُلٌ [A man came to me], you say, [accord. to the authorities alluded to above,] أَىٌّ [ Who? ]; and to him who says, رَأَيْتُ رَجُلًا [I saw a man], أَيَّا [ Whom? ]; and to him who says, مَرَرْتُ بِرَجلٍ [I passed by a man], أَىٍّ [ Whom? ]: and in like manner, [accord. to all authorities,] in the case of its connexion with a following word; as أَىُّ يَا فَتَى [ Who, O young man? ], and أَيَّا يَا فَتَى [ Whom, O young man? ], and أَىٍ يَا فَتَى [ Whom, O young man? ]: and in the case of the fem. you say, أَيَّةٌ and أَيَّةً and أَيَّةٍ [in the nom. and accus. and gen. respectively]; and in the dual, أَيَّانِ and أَيَّتَانِ in the nom. case [masc. and fem. respectively], and أَيَّيْنِ and أَيَّتَيْنِ in the accus. and gen. cases [masc. and fem. [...]

أَيَا ذ : see art. ايا. -A2- أَيًا: see the next paragraph.

اـِيَا الشَّمْسِ ذ , [the former word, when alone and indeterminate, perhaps (as when determinate) without tenween, for it is-explained (with its dial. vars.) in the S and K in باب الالف الليّنة, though it is also explained in some copies of the S in the present art.,] and الشمس ↓ أَيَاةُ, (T, S, M, Mgh, K,) and الشمس ↓ أَيَاةُ, (S, M, K,) and ↓ أَيَاآءُ الشمس, (T, M, Mgh, K, and in a copy of the S,) with fet-h and medd, (T, Mgh, K, and so in a copy of the S,) The light of the sun, (S, M, Mgh, K,) and its beauty: (M, K:) or its rays, and its light: (T:) or, as some say, الشمس ↓ اياة signifies the halo of the sun; that, with respect to the sun, which is like the هَالَة with respect to the moon; i. e. the دَارَة around the sun: (S:) the pl. [of أَيَاةٌ] is ↓ أَيًا and اـِيَاآءٌ; [or rather the former is a coll. gen. n.;] like أَكَمٌ and اـِكَامٌ in relation to أَكَمَةٌ. (M.) Tarafeh says, (T, S, Mgh,) describing the fore teeth (ثَغْر) of his beloved, (EM p. 62,) الشَّمْسِ اـِلَّا لِثَاتِهِ ↓ سَقَتْهُ اـِيَاةُ [ The light of the sun has shed its lustre upon them, except their gums ]. (T, S, Mgh.) ― -b2- And hence, by way of comparison, (M,) اـِيَا النَّبَاتِ, and ↓ أَيَاؤُهُ, (M, K,) and ↓ اـِيَاتُهُ, and ↓ أَيَاتُهُ, (K,) (tropical:) The beauty of herbage, (M, K,) and its blossoms, (M,) and brightness, (K, TA,) in its verdure and growth. (TA.) -A2- أَيَا اـِيَاهُ أَقْبِلْ: see أَيَا, in art. ايا.

أَيَاآء ذ : see the next preceding paragraph, throughout.

أَيَاةٌ ذ : se the next preceding paragraph, throughout.

اـِيَاةٌ اـيا اـياه اياه اياة : see the next preceding paragraph, throughout.

أُيَيَّةٌ ذ dim. of اآءٌ: see the letter ا.

اـِيَيَّةٌ اييه ايية dim. of اآيَةٌ, q. v. (T.)

أَيَّا ذ : see اـِيَّا, in art. ايا.

اـِيَّا أي أيا ايا آيا : see art. ايا. [Az says,] I have not heard any derivation of اـِيَّا; but I think, without being certain, that it is from تَاآيَيْتُهُ as explained above; as though it were a noun from that verb, of the measure فِعْلَى, like ذِكْرَى from ذَكَرْتُ; so that the meaning of اـِيَّاكَ is I direct myself, or my aim, to, or towards, thee, and thy person. (T.)

أَيِّىٌّ ذ [a rel. n. of أَىٌّ]. When you ask a man respecting his كُورَة [i. e. district, or city, or town], you say, اَلْأَيِّىُّ [ The person of what district, &c., art thou?]; like as you say, in asking him respecting his قَبِيلَة [or tribe], اَلْمَنِىُّ [from مَنْ]: and you say also, أَيِّىٌّ أَنْتَ [ A person of what district, &c., art thou? ]; and مَنىٌّ (T.) [See also مَنِىٌّ, in art. من.]

أَيَّانَ ذ : see art. اين. Lth says that it is used in the manner of مَتَى; [signifying When? ]; and that some say its ن is radical; others, that it is augmentative: (T:) IJ says, it must be from أَىٌّ, not from أَيْنَ, for two reasons: first, because أَيْنَ denotes place; and أَيَّانَ, time: and secondly, because nouns of the measure فَعَّال are few; and those of the measure فَعْلَان, many: so that if you name a man أَيَّان, it is imperfectly decl.: and he adds, that أَىٌّ means a part of a whole; so that it applies as properly to times as it does to other things: (TA:) Fr says that it is originally أَىَّ أَوَانٍ [ at what time? ]. (T.) One says, of a stupid, or foolish, person, لَا يَعْرَفُ أَيَّانَ [ He knows not when ]. (IB.)

اآىْ اآى اآي : see أَىْ: -A2- and see also 2 in art. اوى. -A3- ىٌ: see what next follows, in two places.

اآيَةٌ اآيه اآية A sign, token, or mark, by which a person or thing is known; syn. عَلَامَةٌ (IAar, T, S, M, Msb, K) and أَمَارَةٌ: (M, K:) it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect: (Er-Rághib, TA:) it is of the measure فَعْلَةٌ, (M, K,) originally أَيَّةٌ; the [former] ى being changed to ا because the letter before it is with fet-h, though this is an extraordinary change: (M:) this is related as on the authority of Sb: (TA:) or it is of the measure فَعَلَةٌ, (M, K,) accord. to Kh; (M;) originally أَوَيَةٌ; (S;) [for, accord. to J and Fei,] Sb said that its medial radical letter is و, and that the final is ى, because words of this class are more common than those of which the medial and final radical letters are both ى; (S, Msb;) and the rel. n. is أَوَوِىُّ: (S:) but IB says, Sb did not state that the medial radical letter of اآيَةٌ is و, as J states; but he said that it is originally أَيَةٌ, and that the quiescent و is changed into ا; and he relates of Kh, that he allowed the rel. n. of اآيَةٌ to be ↓ اآئِىٌّ and ↓ اآيِىٌّ and اآوِىٌّ; but as to أَوَوِىٌّ, he says, I know not any one who has said it except J: (TA:) or it is of the measure فَاعِلَةٌ, (S, Msb, K,) originally اآيَيَةٌ, contracted by the suppression of its final radical letter [with the preceding kesreh]: so accord. to Fr: [but see what follows (after the pls.), where this is said to be the opinion of Ks, and disallowed by Fr:] (S, Msb:) the pl. is اآيَاتٌ and ↓ اآىٌ, (S, M, Msb, K,) [or the latter is rather a coll. gen. n.,] and pl. pl. اآيَاآءٌ: (M, K:) J says that one of its pls. is اآيَاىٌ; [and we find the same also in some copies of the K;] but this is a mistake for اآيَاآءٌ, which is pl. of اآىٌ, not of اآيَةٌ: (IB, TA:) and this pl., being of the measure أَفْعَالٌ, has been adduced as evidence that the medial radical letter is ى, not و: (TA:) the dim. is ↓ اـِيَيَّةٌ, [of the measure فُعَيلَةٌ changed to فعَيْلَةٌ because of the medial radical ى,] which, accord. to Fr, shows the opinion of Ks, that اآيَةٌ is of the measure فَاعِلَةٌ rendered defective by the suppression of its final radical letter, to be incorrect, because [Fr holds, in opposition to some others, that] a noun of this measure has not its dim. formed on the measure فُعَيْلَةٌ unless it is a proper name. (T.) They said, اِفْعَلْهُ بِاآيَةِ كَذَا [ Do thou it at the sign of such a thing ]; like as you say, بِعَلَامَةِ كَذَا and بِأَمَارَةِ. (M.) And [in this sense, as is indicated by the context in the M,] it is one of the nouns that are prefixed to verbs [as virtually governing the gen. case], (M, K, *) because of the nearness of its meaning to the meaning of time: (K:) as in the saying [of a poet], بِاآيَةِ تُقْدِمُونَ الخَيْلَ شُعْثًا [ At the sign of your urging forward the horses, unsmoothed in their coats, or not curried; which means nearly the same as “at the time of your urging” &c.]. (M.) ― -b2- A sign as meaning an indication, an evidence, or a proof. (TA.) ― -b3- A sign as meaning a miracle; [and a wonder; for] اآيَاتُ ا@للّٰهِ means the wonders of God. (TA.) ― -b4- An example, or a warning; (Fr, T, M, Msb, K;) as, for instance, the case of Joseph and his brethren, related in the Kur: (Fr, T:) pl. ↓ اآىٌ (M, K) and اآيَاتٌ. (Fr, T.) ― -b5- A message, or communication sent from one person or party to another; syn. رِسَالَةٌ. (TA.) ― -b6- The body, or corporeal form or figure or substance, (S, M, K,) of a man, (S,) which one sees from a distance; [as being a kind of sign;] or a person, or an individual; syn. شَخْصٌ. (S, M, K.) ― -b7- A whole company of people: as in the saying, خَرَجَ القَوْمُ بِاآيَتِهِمْ The people, or party, went forth with their whole company, not leaving behind them anything. (AA, S, M.) ― -b8- [Hence, accord. to some, A verse of the Kur-án; as being] a collection of words of the Book of God: (S:) or a connected form of words of the Kur-án continued to its breaking off; (K, TA;) accord. to Aboo-Bekr, so called because it is a sign of the breaking off: (TA:) or a portion of the Kur-án after which a suspension of speech is approvable: (Msb:) or a portion of the Kur-án denoting any statute, or ordinance, of God, whether it be [ what is generally termed ] an اآيَة, [i. e. a verse, ] or a chapter (سُورَة), or an aggregate [ and distinct ] portion of the latter. (Er-Rághib, Kull, TA. *) [الاآيَةَ, written after a quotation of a part of a verse of the Kur-án, means اِقْرَأِ الاآيَةض Read thou the verse. ]

اآيَا اآيا : see أَيَا, in art. ايا.

اآئِىٌّ ذ and اآيِىٌّ, accord. to Kh, rel. ns. of اآيَةٌ, q. v. (IB.)

تَأَيَّةٌ ذ , or تَاـِيَّةٌ or تَئِيَّةٌ: see 5.

أَيَا ذ 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, أَيَا 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, هَيَا. (M.) AZ says, I have heard them say, أَيَا اـِيَاهُ أَقْبِلْ. (T in بَابُ الأَلِفَاتِ.) [Accord. to the TA, (art. ا,) one says also اآيَا.]

اـِيَا الشَّمْسِ ذ , and النَّبَاتِ; and اـِيَاة, and أَيَاة, and أَيَّا: see art. اى.

اـِيَّا أي أيا ايا آيا (S, M, K, &c.) and أَيَّا, (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 اـِيَّانا [ Thee ] and اـِيَّاهُ [ him ] and اـِيَّاىَ [ me ] (S, K) and اـِيَّانَا [ us, &c.]: (S:) and the hemzeh is changed into و, so that you say وِيَّاكَ (S, M, K *) and وَيَّاكَ; (Ktr, IJ, M, K; *) and sometimes into و, so that you say وِيَّاكَ [and app. وَيَّاكَ also; both of which are used by some of the Arabs in the present day, very commonly in Egypt, for وَاـِيَّاكَ 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 اـِيَّاكَ, 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 اـِيَّاكَ 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 اـِيَّاىَ [ I beat, or struck, me ]; because it is not allowable to say, ضَرَبْتُنِى: (S as corrected by IB:) but you may not say, ضَرَبْتُ اـِيَّاكَ [ I beat, or struck, thee ]; because you only require ايّاك when you cannot use the ك [alone]; though you may say, ضَرَبْتُكَ اـِيّاكَ [ 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 اـِنَّمَا نَقْتُلُ اـِيَّانَا [ 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 اـِيَّا 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 اـِذَا 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, اـِيَّا 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 اـِيَّاكَ 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 اـِيَّاكَ نَعْبُدُ, [in the Kur i. 4,] answered, حَقِيتَتَكَ نَعْبُدُ [ Thine essence we worship ]; and said that it is derived from اآيَةٌ, meaning “a sign by which a thing is known:” but IJ does not approve of this. (M.) [Respecting the phrase, فَاـِذَا هُوَ اـِيَّاهَا, in which ايّاها is used in the place of a noun in the nom. case, and which is therefore disallowed by Sb, see اـِذَا.] ― -b2- It is also used for the purpose of cautioning, or putting one on his guard. (T, S.) You say, اـِيَّاكَ 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, هِيَّاكَ; 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, اـِيَّاكَ 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 اـِيَّاكَ وَزَيْدًا [ I caution thee, thee with Zeyd ]; or as though you said, بَاعِدْ نَفْسَكَ عَنْ زَيْدٍ وَبَاعِد زَيْدًا عَنْكَ [ [...]

أَيَايَا ذ (Lth, T, S, M, K) and أَيَايَهْ, (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.]

1 اآدَ اآد , aor. يَئِيدُ, inf. n. أَيْدٌ, He, (a man, AZ, T, &c.,) or it, (a thing, L,) was, or became, strong: (AZ, T, S, M, K, &c.:) and ↓ اآيد, inf. n. اـِيَادٌ, he became possessed of strength. (AHeyth, T, L.) ― -b2- اآدَتٌ ضِيَافَتُهُ (tropical:) His coming as a guest was, or became, frequent. (A.) [See أَيِّدٌ.]

2 أيّد ذ , inf. n. تَأْيِيدٌ; (T, S, M, &c.;) and ↓ اآيد, (T, S, K,) of the measure فَاعَلَ, (S,) inf. n. مُؤَايَدَةٌ; (K;) or He strengthened: (S, M, L, Msb, K:) he aided, or rendered victorious. (L.) You say, أيّدهُ عَلَى الأَمْرِ He strengthened him to accomplish the affair. (M, L.)

3 اَاْيَدَ see 2.

4 اآيَدَ see 1.

5 تأيّد ذ He, or it, (a thing, S,) became strengthened. (T, S, K.)

اآدٌ اآد Strength; syn. صُلْبٌ, (M, L, K,) and قُوَّةٌ [which is one of the significations of صُلْبٌ, and that which is here meant]; as also ↓ أَيْدٌ [which is an inf. n.: see 1]. (S, M, K.)

أَيْدٌ ذ : see اآدٌ.

أَيِّدٌ ذ Strong: (S, A, Mgh, Msb, K:) an epithet applied [to God, and] to a man. (S.) A poet says, رَمَى فَأَصَابَ الكُلَى وَالذُّرَى اـِذَا القَوْسُ وَتَّرَهَا أَيِّدٌ [lit. When a strong one strings the bow, he shoots, and hits the kidneys, and the tops of the humps of the camels ]; meaning, when God strings [or stretches] the bow that is in the clouds, He casts fat into the kidneys and humps of the camels, by means of the herbage that is produced by the rain. (S.) ― -b2- اـِنَّهُ لَأَيِّدُ الغَدَاآءِ وَالعَشَاآءِ means (tropical:) Verily he is often present at the morning and evening meals. (A.)

اـِيَادٌ أياد اـياد اياد يد Anything by which a person or thing is strengthened, (M, L, K,) or guarded, defended, or protected: (T, L:) a thing by which one is protected, or veiled, or concealed: the side; shade, or shadow; or protection: a place of refuge: (M, L, K:) either side of anything, that strengthens it: (Lth, T:) anything that is in the vicinity of a thing: (T:) each wing of an army: (S, M, L, K:) earth that is put round a watering-trough or tank, or round a tent, (S, M, L, K,) to strengthen it, or to keep away from it the rain-water: (S, L:) any fortification: a fortified mountain: (M, L, K:) a mountain that is inaccessible, or difficult of access. (IAar, T.) [In the place of one signification, Golius gives “ cortex; ” having found لحاه in the place of لَجَأ.] ― -b2- An elevated tract, or a heap, of sand. (M, K.) ― -b3- Abundance of camels [because they strengthen their owner]. (K.) ― -b4- The air; syn. هَوَاآء. (K.)