Lane's Lexicon (Edward Lane, 1863)

مُؤْيَدٌ ذ : see مُؤَيَّدٌ: -A2- and see what next follows.

مُؤْيِدٌ ذ , of the same measure as مُؤْمِنٌ, A great, mighty, or severe, thing; (S, L, K;) a calamity: (T, S, M, L, K:) or, accord. to As, it is ↓ مُؤْيَدٌ, with fet-h to the ى, and signifies anything rendered strong, or hard, or severe. (L.) [See مَاآوِدُ, in art. اود.)

مُؤَيَّدٌ ذ and ↓ مُؤْيَدٌ (the latter irreg., by rule being مُؤَايَدٌ, TK,) Strengthened: (S, L, K:) aided; or rendered victorious: (L:) and the former, strong, applied to a building. (M.)

مُؤَيِّدٌ ذ Strengthening: (S, L:) aiding; or rendering victorious. (L.) The dim. also has this form. (S.)

1 اآرَهَا اآرها , aor. يَئِيرُ, (T, S, and K in art. اور,) inf. n. أَيْرٌ; (T, TA;) or اآرَهَا, aor. يَؤُورُ; (ISk, T;) or both; (K ubi suprà;) Inivit eam; he compressed her. (ISk, T, S, K.)

أَيْرٌ ذ The membrum virile; penis; veretrum: (TA:) pl. [of pauc.] اآيُرٌ and اآيَارٌ (S, M, K) and [of mult.] أُيُورٌ (S, K) and أُيُرٌ. (L.) ― -b2- كَانَ أَيْرُهُ طَويلًا is a phrase meaning (tropical:) He had many male children. (T, TA.)

أُيَارِىٌّ ذ Having a large membrum virile, or penis; (T, S, M, K;) like أُنَافِىٌّ signifying “ having a large nose. ” (T.)

أَيَّارُ ذ The [ Syrian ] month [ corresponding to May, O. S.; ] preceding حَزِيرَانُ, or (as written by Saadee Efendee, TA) حُزَيْرَانُ. (So in different copies of the K.)

اآئِرٌ ذ Iniens. (T, S, TA.)

مَئِيرٌ ذ pass. part. n. of 1, (T, S, TA,) of the same measure as مَصِيرٌ; i. q. مَنْيُوكٌ. (TA.)

مِئْيَرٌ ذ (K, TA, [in the CK مَئِير, and in Gol. Lex. مِئْيَرٌ,]) Qui multum coit. (K.)

1 أَيِسَ مِنْهُ ذ , (S, M, Mgh, Msb, K,) aor. يَأْيَسُ (S, Msb, K) and يَأْيِسُ, (Msb,) inf. n. أَيَسٌ, (Msb,) or اـِيَاسٌ, (K,) or it has the same inf. n. as يَئِسَ, namely يَأْسٌ, (S,) with which ↓ اـِيَاسٌ is syn., (Mgh,) but this last is a contraction of اـِياآسٌ, of the measure اـِيعَاسٌ, as determined by Az, and is not an inf. n. of أَيِسَ as some think it to be, (Mgh, art. يئِس,) He despaired of it; syn. قنِط: (K:) a dial. var. of يَئِسَ: (ISk, S, TA:) or it is not so, but is formed by transposition from يَئِسَ, because it has no [proper] inf. n.; and اـِيَاسٌ, the proper name of a man, is not to be adduced in evidence, for it is of the measure فِعَالٌ from الأَوْسُ, “ the act of giving: ” (Preface to the M, quoted in the TA:) if it were a dial. var. of يَئِسَ, they would say اـِسْتُ for أَيِسْتُ: (M, TA:) and أُيِسَ, incorrectly written أُويسَ, also signifies the same. (Mgh.) -A2- أَيْسَ: see لَيْسَ.

2 اَيَّسَ see 4.

4 اآيَسَهُ اآيسه اآيسة He made him to despair; (K;) like أَيْأَسَهُ; (S, Mgh;) and so ↓ أيّسهُ, (S * K,) inf. n. تَأْيِيسٌ. (S.)

أَيِسٌ ذ and ↓ اآيِسٌ [ Despairing ]; part. ns. of أَيِسَ. (Msb.) ― -b2- [Hence,] اآيِسَةٌ [and accord. to Golius ↓ أَيْسَاآءُ, both properly meaning Despairing of the recurrence of the menstrual flux;] who has not menstruated in a period of five and fifty years. (KT.)

أَيْسَاآؤُ ذ : see أَيِسٌ.

اـِيَاسٌ اـياس اياس : see 1.

اآيِسٌ اآيس : see أَيِسٌ.

أَيْشَ ذ , for أَىُّ شَىْءٍ: see أَىٌّ, in art. اى.

1 اآضَ اآض , aor. يَئِيضُ, inf. n. أَيْضٌ, i. q. عَادَ; (ISk, S, M, Msb, * K;) as in the phrase اآضَ اـِلَى الشَّىْءِ [ He returned to the thing, i. e. to the doing of the thing; he did the thing again, or a second time ]. (K.) ― -b2- And i. q. رَجَعَ; (S, M, Msb, K;) as in the phrase اآضَ اـِلَى أَهْلِهِ [ He returned to his family ]. (S, M.) ― -b3- In the phrase فَعَلْتُ كَذَا ↓ أَيْضًا, the last word is the inf. n. of اآضَ in the sense of عَادَ, (ISK, IDrd, S, M, Msb, *) and in the sense of رَجَعَ: (IDrd, M:) and the meaning is, [ I did such a thing again, or a second time; ] I returned to the doing of such a thing: (IDrd, M:) or I did such a thing returning to what had preceded. (Msb, K. *) [It also, and more commonly, signifies I did such a thing also. ] When one says, ↓ فَعَلْتُ ذٰلِكَ أَيْضًا [ I did that again, &c.], you say, ↓ قَدْ أَكْيَرْتَ مِنْ أَيْضٍ [ Thou hast made much use of the expression أَيْضًا], and ↓ دَعْنِى مِنْ أَيْضٍ [ Let me alone and cease from using the expression أَيْضًا]. (ISk, S.) ― -b4- أَيْضٌ also signifies (tropical:) A thing's becoming another, or a different, thing; and being changed from its state or condition [ to another and a different state or condition ]: (Lth, K: *) so says Kh. (Ham p. 356.) And اآضَ كَذَا (tropical:) He, or it, became such a thing. (Lth, S, M, * K.) You say, اآضَ سَوَادُ شَعَرِهِ بَيَاضًا (A, TA) (tropical:) The blackness of his hair became whiteness. (TA.) And Zuheyr says, speaking of a land which he traversed, قَطَعْتُ اـِذَامَاالاآلُ اآضَ كَأَنَّهُ سُيُوفٌ تُنَحَّى سَاعَةً ثُمَّ تَلْتَقِى [ I traversed, when the mirage, or the mirage of the morning, became as though it were swords which were removed a while, then met ]. (S.)

أَيْضٌ ذ and أَيْضًا: see above, in four places.

1 أَيِكَ الأَرَاكُ ذ , aor. اَيَكَ , The [ trees called ] اراك became what is termed أَيْكَة [n. un. of أَيْكٌ, q. v.]; as also ↓ استأيك. (K.) The former occurs in poetry contracted into أَيْكَ. (ISd, Sgh.)

10 اـِسْتَاْيَكَ see 1.

أَيْكٌ ذ Numerous, luxuriant or tangled or dense, trees: (S, K:) or a place where water collects and sinks into the ground (غَيْضَةٌ) producing [ trees of the kinds called ] سِدْر and أَرَاك (Lth, K) and similar soft trees: (Lth:) or a collection of any trees; even, of palm-trees: (K:) or, as some say, a place where [ trees of the kind called ] أَثْل grow, and where is a collection of them: or, accord. to AHn, an abundant collection of أَرَاك in one place: (TA:) or trees; said to be of the [ kind called ] أَرَاك: (Msb:) n. un. with ة: (S, Msb, K, &c.:) IAar says, [you say,] أَيْكَةٌ أَثْلٍ and رَهْطٌ, and قَصِيمَةٌ. (Sh.) أَصْحَابُ ا@لْأَيْكَةِ occurs in the Kur in four chapters: [xv. 78 and xxvi. 176 and xxxviii. 12 and 1.13:] (Sgh:) he who reads thus means, by the latter word, الغَيْضَة [explained above, and also signifying the thicket, or collection of tangled trees, &c.]; (S, K;) or the tangled, or luxuriant, or abundant and dense, trees: (TA:) another reading is لَيْكَةَ; accord. to which, this is the name of the town [in which the people here mentioned dwelt]: (S, K:) or, as some say, the two words are [applied to the same place,] like بَكَّةُ and مَكَّةُ: (S:) but Zj says that another reading is allowable, and very good; i. e. أَصْحَابُ لَيْكَةِ, as being originally الأيْكَةِ; for the Arabs say, اَلَحْمَرُ قَدْ جَاآءَنِى and لَحْمَرُ جَاآاـَنِى for الأَحْمَرُ; so that لَيْكَة is like لَحْمَر. (TA.)

أَيْكٌ أَيِكٌ ذ , (K, TA,) like كَتِفْ, (TA, [agreeably with the verb, but in the CK اٰيِكٌ,]) is a phrase in which the latter word signifies مُثْمِرٌ [ Putting forth fruit; &c.]: (K, TA:) or, as some say, it is an intensive epithet [signifying very abundant or luxuriant or tangled &c.]. (M, TA.)

اـِيلُ أيل اـيل ايل آيل a name of God; (Lth, T, S, M, K;) a Hebrew word; (Lth, S;) or Syriac: (S:) it is a dial. var. of اـِلُّ [q. v.]: or the latter may be an arabicized form of the former: (Az, TA:) Ibn-El-Kelbee says that جَبْرَئِيلُ and مِيكَائِيلُ and the like are similar to عَبْدُ ا@للّٰهِ and عَبْدَ الرَّحْمَانِ; (M;) [and J says,] they are like عَبْدُ ا@للّٰهِ and تَيْمُ ا@للّٰهِ: (S:) so that جَبْر signifies “ servant, ” and is prefixed to ايل, governing it in the gen. case: (M:) but this is not a valid assertion; for were it so, such names would be perfectly decl.: (M in art. ال:) Suh says, in the R, that جِبرئيل is Syriac, and means عَبْدُ الرَّحْمَانِ, or عَبْدُ العزِيزِ, as is related on the anthority of I'Ab: that most persons hold ايل in this case to be a name of God: but that some hold names of this kind to be constructed inversely, after the manner of the language of the 'Ajam; ايل meaning servant. (TA. [See what is said of اـِلُّ.])

اـِيلَةٌ أيل أيله أيلة ايله ايلة آيل آيله آيلة : see art. اول.

أَيْلُولُ ذ [written by some اـِيلُولُ] One of the Greek [or Syrian ] months; (T, * M, Kzw;) the last thereof [ corresponding with September, O. S. ]. (Kzw.)

اـِيَالٌ ايال : see art. اـِيَالَةٌ.

1 اآمَتْ اآمت , (T, M, Mgh, K,) aor. تَئِيمُ, (T, K,) inf. n. أَيْمَةٌ, (T, M, Mgh, K,) or this is a simple subst., (Msb,) and اـِيمَةٌ and أَيْمٌ and أُيُومٌ, (M, K,) She had no husband; said of a virgin and of one who is not a virgin; (IAar, T, M, Mgh, K;) as also ↓ تأيّمت (Lth, T, M) and ↓ ائتامت: (M:) or, as some say, ↓ تأيّمت signifies she lost her husband by his death, she being still fit for husbands, having in her a remaining force of youth: (T:) and you say, اآمَتْ مِنْ زَوْجِهَا, aor. تَئِيمُ, inf. n. أَيْمَةٌ and أَيْمٌ and أُيُومٌ, (S, TA, [accord. to the former app. signifying the same as اآمَتْ alone as explained above: or]) meaning she became bereft of her husband by his death, or by his being slain, and remained without marrying. (TA.) And اآمَ, (T, S, Msb,) aor. يَئِيمُ, (T, Msb,) inf. n. أَيْمَةٌ, (T,) He had no wife: (T, Msb:) or he lost his wife by her death: (S, * K, * and Ham p. 650:) and he did not marry; as also ↓ تأيّم. (Ham ubi suprà.) It is said of the Prophet, in a trad., كَانَ يَتَعَوَّذُ مِنَ الأَيْمَةِ (T, S) He used to pray for preservation from remaining long without a wife. (T.) And Yezeed Ibn-El-Hakam Eth-Thakafee says, كُلُّ ا@مْرِىءٍ سَتَئِيمُ مِنْهُ العِرْسُ أَوْمِنْهَا يَئِيمُ (S) i. e. Every man, the wife will be bereft of him by his death, or he will be bereft of her by her death. (Ham p. 531.) One says also, مَا لَهُ اآمَ وَعَامَ, meaning [ What aileth him? ] May his wife and his cattle die, or perish, so that he shall have no wife (حَتَّى يَئيِمَ) and be vehemently desirous of milk (يَعِيمَ). (S, K: [in the CK, erroneously, امٌ و عامٌ; and in a MS. copy of the K اآمٌ ولاعامٌ.])

2 أَيَّمَهُ ا@للّٰهُ ذ inf. n. تَأْيِيمٌ, God made him to have no wife. (K, * TK.) And أَيَّمْتُ المَرْأَةَ, inf. n. as above; (Ham p. 11, and TA; *) or ↓ أَأَ مْتُهَا, like أَعَمْتُهَا; (T, S;) I made the woman to be a widow, by slaying her husband. (T, * S, and Ham ubi suprà.) Taäbata-sharrà says, فَأَيَّمْتُ نِسْوَانًا وَأَيْتَمْتُ اـِلْدَةً [ And I have made women widows, by slaying their husbands; and children fatherless ]. (TA.)

4 أَأَمْتُ المَرْأَةَ ذ : see 2.

5 تَأَيَّمَتْ ذ and تأيّم : see 1, in three places. The former is also explained as signifying She became forlorn (تَحَوَّشَتْ) of her husband. (K in art. حوش.) And also, (TA,) or تَأَيَّمَتْ زَمَانًا, (ISk, T, S,) She remained some time without marrying. (ISk, T, S, TA.) And تأيّم, (Msb, K,) or تأيّم زَمَانًا, (ISk, T, S,) He remained some time without marrying. (ISk, T, S Msb, K.)

8 ا@ئْتَامَتْ ذ , written with the disjunctive alif اِيتَامَتْ: see 1. -A2- ا@ئْتَمْتُهَا, (M, K,) like ا@عْتَمْتُهَا, (TA,) I took her as my wife, she being what is termed أَيِّم [ without a husband ]. (M, K.)

أَيْمَ ذ is a contraction of أَىُّ مَا, meaning أَىُّ شَىْءٍ: it is thus in the saying, أَيْمَ هُوَيَا فُلَانُ [ What thing is it, O such a one? ]: and أَيْمَ تَقُولُ [ What thing sayest thou? ]. (TA.) -A2- اَيْمُ ا@للّٰهِ [for اَيْمُنُ ا@للّٰهِ]: see in art. يمن. (K.)

أَيَمُّ ذ , for أَأَمُّ: see art. ام.

أَيْمَا ذ : see أَمَّا: -A2- and اـِمَّا.

اـيمَا أيم أيما ايما : see اـِمَّا.

أَيْمَانُ ذ A man whose wife has died: and أَيْمَى A woman whose husband has died: pl. أَيَامَى, of both; like as سَكَارَي is pl. of سَكْرَانُ: accord. to ISk, أَيَامَى is originally أَيَائِمُ. (Msb.) [See also أَيِّمٌ.] أَيْمَانُ عَيْمَانُ are epithets applied to a man, (M, K, TA,) meaning Whose wife [ and cattle ] have died or perished [ so that he has no wife and is vehemently desirous of milk; as shown above; see 1, last signification]: (TA:) the former relates to wives; and the latter, to milk: (S, K, TA:) fem. أَيْمَى عَيْمَى, applied to a woman. (M, K.)

أَيِّمٌ ذ A woman having no husband; (Lth, T, S, M, Mgh, Msb, K;) whether she be a virgin or not; (IAar, T, S, M, Mgh, K;) or whether she have married before or not; (Sgh, Msb;) as also أَيِّمَةٌ; (Msb;) [said to be] applied to one who has not married: (IAar, T:) or if not a virgin; accord. to [the Imám] Mohammad; agreeably with a reading of a trad. by which the أَيِّم is distinguished from the virgin: (Mgh:) also, the former, a man having no wife; (S, M, Mgh, Msb, K;) whether he have married before or not: (S, Sgh, K:) or who has not married: (IAar, T:) pl. أَيَامَى (S, M, K) and أَيَائِمُ; (M, K;) the latter of which is the original form: (S, M:) [or both, accord. to the Msb, are pls. of أَيْمَانُ, q. v.:] and أَيِّمُونَ is a pl. applied to men, and أَيِّمَاتٌ applied to women: and اآمَةٌ, also, signifying men having no wives, is pl. of ↓ اآئِمٌ for أَيِّمٌ. (TA.) ― -b2- Also A free woman: (K:) pl., in this sense also, أَيَامَى, used in this sense in the Kur xxiv. 32, (T, TA,) accord. to some. (TA.) ― -b3- And A female relation; (K;) in which sense also أَيَامَى is pl.; (T, TA;) meaning such as the daughter and the sister and the maternal aunt. (T, K.)

اآئِمٌ ذ : see أَيِّمٌ.

الحَرْبُ مَأْيَمَةٌ ذ (T, S, M, Msb, K) لِلنِّساآءَ (M, K) War is a cause of widowing to women; it slays the men, and leaves the wives without husbands. (T, S, M, Msb.)

مُؤْيَمَةٌ ذ A rich, or wealthy, woman, or one possessing competence or sufficiency, having no husband. (Sgh, K.)

مَاآئِمُ ذ : see اآمَّةٌ, in art. ام.

1 اآنَ اآن , [aor. يَئِينُ,] inf. n. أَيْنٌ, [in a copy of the Msb, أَيِنَ, aor. يَاءَنُ, inf. n. أَيَنٌ, but as this is at variance with all other authorities known to me, I regard it as a mistranscription,] He was, or became, fatigued, or tired: (T, M:) so says IAar: (T:) and As says the like: (TA, from a marginal note in a copy of the S:) [see also what I have cited from the Mughnee voce اـِنَّ, last sentence:] in proof of this, IAar cites the following ex., from a poet: اـِنَّا وَرَبِّ القُلُصِ الضَّوَامِرِ [ We were, or have become, fatigued, by the Lord of the lean and lank-bellied youthful she-camels ]: but Lth says that there is no verb derived from أَيْنٌ, in this sense, except in poetry: (T:) Aboo-Mohammad says that the only instance is that cited above: (TA:) [it is not disputed that] أَيْنٌ signifies fatigue, or the being fatigued or tired: (S, K:) AZ says that it has no verb formed from it; but on this point he has been contradicted: (S:) A 'Obeyd also says that it has no verb. (M.) -A2- اآنَ, aor. يَئِينُ, inf. n. أَيْنٌ, (S, M, Msb, K, &c., [but see what follows,]) also signifies Its time came; (أَتَى وَقْتُهُ;) as also أَنَى: (Bd lvii. 15:) it was, or became, present: it came, or attained, to its time; to its full, or final, time, or state; to maturity: it was, or became, or drew, near: syn. أَنَى: (M:) and أَدْرَكَ; like أَنَى: (Ham p. 455:) and حَانَ: (S, M, Msb, K:) and قَرُبَ. (Mughnee voce اـِنَّ.) You say, اآنَ لَكَ أَنْ تَفْعَلَ كَذَا, aor. and inf. n. as above, (AZ, S,) i. e. حَانَ [ The time has come, or has drawn near, for thee to do, or that thou shouldst do, such a thing ]; like أَنَى: and it is formed from it by transposition: (S:) [i. e.] أَنَى is formed by transposition from اآنَ: (Msb:) or اآنَ is a dial. var. of أَنَى; not formed from it by transposition, [nor is the reverse the case,] because of the existence of the inf. n. [of each]: (M:) or اآنَ is formed by transposition from أَنَى, because the latter has an inf. n. and the former has not: so says As: for أَيْنٌ does not belong to this; its meaning being only اـِعْيَاآءٌ and تَعَبٌ: or, accord. to AZ, اآنَ has an inf. n., namely أَيْنٌ; and if the case be so, the two [verbs] are equal; neither being the original of the other: (IJ in the Khasáïs:) Suh, in the R, asserts that اآنَ is formed by transposition from أَنَى: (TA:) the assertion of El-Bekree, that اآنَ is originally with و [for its medial radical letter], and that it is of the class of وَلِىَ, aor. يَلِى, requires consideration, and involves what is contrary to rule. (MF.) You say also, اآنَ أَيْنُكَ, (S, M, K,) and اـِينُكَ, (M, K,) and اآنُكَ, (S, K,) i. e. حَانَ حِينُكَ [ Thy time, or season, came, or hath come: or drew near, or hath drawn near ]. (S, M, K.)

اآنٌ اآن : see أَيْنٌ. ― -b2- ا@لْاآنَ is a noun denoting the present time; (S, M, Msb, K;) [signifying At the present time; now; for] it is an adverbial noun; (S, Msb, K;) one which, in a place where it is fitting to be used as such, may not be used otherwise; occurring in a determinate sense; (S, K;) the ال being inseparable from it; (IJ, M, Msb;) not prefixed to it for the purpose of rendering it determinate, because it has not that which participates in its meaning: (S, Msb, K:) as Ibn-Es-Sarráj says, there is not one اآن and another اآن: (Msb:) [accord. to ISd, who quotes a long disquisition by IJ on this word,] the ال which is expressed in this case is redundant, because the noun is determinate without it, but it is rendered so by another ال, which is understood, as in the case of أَمْسِ: so says IJ, following Aboo-'Alee; and his is the correct opinion: (M:) Fr says that it is a particle, compounded with ال, which is inseparable from it; and that it is originally أَوَانَ [or ا@لْأَوَانَ]: or that it may have originated from the phrase اآنَ لَكَ أَنْ تَفْعَلَ [explained above], and is therefore mansoob, like قِيلَ and قَالَ when used as nouns: but Zj disallows its originating from اآنَ; and says that the right opinion is that of Kh, that ا@لْاآنَ is indecl. with fet-h for its termination, and that the ال is prefixed because the meaning is هٰذَا الوَقْت; and this is the opinion of Sb. (T.) You say, أَنَا ا@لْاآنَ أَفْعَلُ كَذَا [ I, at the present time, or now, do, or will do, thus, or such a thing ]. (M.) And كُنْتُ ا@لْاآنَ عِنْدَهُ, meaning I was, in this time, of which part is present and some portions have passed, with him, or in his presence. (IJ, M.) And when you mean the kind of expression which is used in this saying, you say, اَلْاآنُ حَدُّ الزَّمَانَيْنِ [ The term “ now ” is the limit of the two times; namely the past and the future]; thus pronounced, marfooa: so says IJ: but in the Book of Sb we read, الاآنَ حَدُّ الزَّمَانَيْنِ, with nasb: and in like manner, in the same, الاآنَ اآنُكَ [ Now is thy time ]; the former with nasb and the latter with refa. (M.) You say also, هٰذَا أَوَانُ ا@لْاآنَ [ This is the present time ]: and مَا جِئْتُ اـِلَّا أَوَانَ ا@لْاآنَ, meaning I came not save at the present time, or now: with the last word mansoob in both instances. (ISh, T.) [And اـِلَى ا@لْاآنَ and حَتَّى ا@لْاآنَ To the present time and until the present time; i. e. hitherto. And مِنَ ا@لْاآنَ From the present time; henceforward. ] Sometimes the hemzeh [after the ل] is suppressed, and its vowel is transferred to the ل; so that you say الَانَ. (Bd ii. 66.) And sometimes also the ل is pronounced with fet-h and both the hemzehs are suppressed; so that you say لَانَ. (S, K.) And sometimes تَ is prefixed to it, like as it is to حِينَ; so that you say تَلَانَ, like as you say تَحِينَ. (El-Umawee, A 'Obeyd. [See art. تلن.])

أَيْنٌ ذ Fatigue. (S, K, &c.) [Whether it be a simple subst., or an inf. n., and, if the latter, whether it be an inf. n. of اآنَ only in the former of the two senses assigned to that verb above, or in both these senses, is doubted: see 1, throughout.] -A2- A time; a season; syn. حِينٌ; (S, M, K;) as also ↓ اـِينٌ (M, K) and ↓ اآنٌ. (S, K.) [See 1, last sentence.]

أَيْنَ ذ is an adverbial noun, (Msb,) an interrogative respecting a place: (S, M, Msb, K:) [signifying Where? in what place? ]: Zj says that it is an interrogative particle, like كَيْفَ: (T:) [ISd says,] it is a noun, because you say, مِنْ أَيْنَ [meaning From what place? whence? ]: (M:) [and you say also, اـِلَى أَيْنَ To what place? whither? ]: it is always mansoob, unless you prefix the article to it, saying الأَيْنُ [which means The place where ]: (Lth, T:) it is fem.; but may be made masc. (Lh, M.) You say, أَيْنَ زَيْدٌ Where, or in what place, is Zeyd? (S, Msb.) And أَيْنَ بَيْتُكَ [ Where is thy house, or tent? ]. (M.) And أَيْنَ يُذْهَبُ بِكَ, which may mean Where, or whither, wilt thou be taken away, and what will be done with thee and made to come to pass with thee, if this be thine intellect? or, accord. to Mtr, it is a saying of the people of Baghdád, addressed to him whom they charge with foolish judgment or opinion, as meaning أَيْنَ يُذْهَبُ بِعَقْلِكَ [ Where, or whither, is thine intellect taken away? ]. (Har p. 574.) [And أَيْنَ هٰذَا مِنْ ذَاكَ and عَنْ ذَاكَ and وَ ذَاكَ What place does this hold in relation to that, or in comparison with that? what is this in relation to that, or in comparison with that? what has this to do with that? what has this in common with that? ] ― -b2- It also denotes a condition: when you say, أَيْنَ تَجْلِسْ أَجْلِسْ [ Where thou sittest, I will sit ], the sitting must be in one place: and مَا is added to it; so that you say, أَيْنَمَا تَقُمْ أَقُمْ [ Wherever thou standest, I will stand ]. (Msb.) ― -b3- It also occurs used as a proper name of a particular place: thus the poet Homeyd Ibn-Thowr speaks of his companions as being بِأَيْنَ وَ أَيْنَمَا [app. meaning In certain places: where and wherever those places were, there were my companions]: in which case it is divested of the meaning of an interrogative, and is imperfectly decl. because determinate and of the fem. gender. (M, L. [In one copy of the former, بِأَنَّى وَ أَيْنَمَا, which may mean the same; and voce أَىٌّ, q. v., بِأَىَّ وَ أَيْنَمَا.])

اـِينٌ أين أينن اين : see أَيْنٌ.

أَيَّانَ ذ , (T, S, M, &c.,) of the measure فَعَّال, or it may be of the measure فَعْلَان, (Msb,) also pronounced ↓ اـِيَّانَ, (T, S, M, K,) the latter of the dial. of Suleym, mentioned by Fr, (T, S,) and by Zj, (M,) is an interrogative respecting a time, (T, S, Msb,) but only respecting a time not come: (T:) signifying When? (S, M, Msb;) at what time? (Msb, K:) it is fem.; but may be made masc.: (Lh, M:) and it may be pronounced with imáleh, though not belonging to a class of words regularly subject to imáleh. (TA.) It is said in the Kur [xvi. 22 and xxvii. 67], accord. to different readings, أَيَّانَ يُبْعَثُونَ or ↓ اـِيَّانِ [ When they shall be raised to life ]; (T, S, M;) i. e. when shall be the resurrection. (Aboo-Is-hák, T.) But you may not say, أَيَّانَ فَعَلْتَ ذَاكَ as meaning When didst thou that? (T.) ― -b2- IJ says that, were it syn. with مَتَى, it would be conditional; whereas it was not mentioned by his colleagues among the adverbs used conditionally, as مَتَى and أَيْنَ &c.: but sometimes it has a conditional meaning, though that meaning be not explicit. (M.) A poet says, أَيَّانَ نُؤْمِنْكَ تَأْمَنْ غَيْرَنَا وَ اـِذَا لَمْ تُدْرِكِ الأَمْنَ مِنَّا لَمْ تَزَلْ حَذِرَا [ When we grant thee security, thou wilt be secure from others than us; and when thou obtainest not security from us, thou wilt not cease to be in a state of fear ]. (I 'Ak p. 300.)