[1]
أَلِفَهُ , (T, S, M, Msb, K,) aor.
يَأْلَفُ , (S, Msb,
K,) inf. n.
إِلُفٌ (S, M, Msb, K) and
أَلْفٌ (K) and
إِلَافٌ and
وِلَافٌ, which is anomalous, and
أَلَفَانٌ,
(M, TA,)
He kept, or
clave, to it; (A'Obeyd,
T, M, Msb, * TA;) namely, a thing, (A'Obeyd,
T, M, TA,) or a place; (S, Msb, TA;) as also
أَلَفَهُ, aor.
يَأْلِفُ ; (TA;) and ↓
آلفهُ, (A'Obeyd, T, S,
M, Msb,) aor.
يُؤْلِفُ (S, TA,) inf. n.
إِيلَافٌ; (S,
Msb, TA;) and ↓
آلفهُ, aor.
يُؤَالِفُ, inf. n.
مُؤَالَفَةٌ
and
إِلَافٌ: (S, Msb, TA:) [
he frequented it, or
resorted to it habitually; namely, a place:]
he
became familiar with it; or accustomed, or
habituated, to it; namely, a thing: (AZ, T:)
he
became familiar, sociable, companionable, friendly,
or
amicable, with him: (AZ, T, Msb:)
he loved,
or
affected, him; liked, approved, or
took pleasure
in, him. (Msb.) You say,
أَلِفَتِ الطَّيْرُ الحَرَمَ [
The
birds kept to the sacred territory], and
البُيُوتَ
[
the houses]: and
آلَفَتِ ↓
الظِّبَآءُ الرَّمْلَ The gazelles
kept to the sands. (T.) ―
2-b2- There are three manners of reading the passage in the Kur [evi. 1
and 2],
لِإِيلَافِ ↓
قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَآءِ وَالصَّيْفِ;
the second and third being
لِإِلَافِ and
لِإِلْفِ; the
first and second of which have been adopted;
(Aboo-Is-hák, T, TA;) and the third also; this
being the reading of the Prophet [himself]: (TA:)
[accord. to all these readings, the passage may be
rendered,
For the keeping of Kureysh, for their
keeping to the journey of the winter and of the
summer, or
spring; the chapter going on to say,
for this reason "let them worship the Lord of this
House," &c. : or] the second and third readings
are from
أَلِفَ, aor.
يَأْلَفُ; [and accord. to these
readings, the passage may be rendered as above;]
but accord. to the first reading, the meaning is,
for the preparing and fitting out [&c.; i. e.,
preparing and fitting out men and beasts in the
journey of the winter &c.]: so says IAmb; and
Fr explains in the same manner the third reading:
but IAar says that, accord. to this reading, the
meaning is,
the protecting [&c.]: he says that
the persons who protected were four brothers,
Háshim and 'Abd-Shems and El-Muttalib and
Nowfal, the sons of 'Abd-Menáf: these gave protection to Kureysh in their procuring of corn:
(T:) Háshim obtained a grant of security from
the king of the Greeks, and Nowfal from Kisrà,
and 'Abd-Shems from the Nejáshee, and ElMuttalib from the kings of Himyer; and the
merchants of Kureysh used to go to and from the
great towns of these kings with the grants of
security of these brothers, and none opposed
them: Háshim used to give protection (
يُؤْلِفُ [in
the copies of the K
يُؤَلِّفُ]) [to those journeying]
to Syria, and 'Abd-Shems to Abyssinia, and El-Muttalib to El-Yemen, and Nowfal to Persia:
(T, K: *) or ↓
إِيلَاف in the Kur signifies
a covenant,
or
an obligation; and
what resembles permission,
(
إِجَازَة, as in some copies of the K and in the TA,)
or
protection, (
إِجَارَة, as in the CK,)
with an
obligation involving responsibility for safety;
first obtained by Háshim, from the kings of
Syria; (K, * TA;) and the explanation is, that
Kureysh were dwelling in the sacred territory,
(K,) having neither seed-produce nor udders [to
yield them milk], (TA,) secure in the procuring
of their provisions from other parts, and in their
changes of place, in winter and summer, or spring;
the people around them having their property
seized; whereas, when any cause of mischief
occurred to them, they said, "We are people of
the sacred territory," and then no one opposed
them: (K:) so in the O: (TA:) or the
ل is to
denote wonder; and the meaning is,
wonder ye
at the ايلاف of Kureysh [&c.]: (K:) some say
that the meaning is connected with what follows;
i. e., let them worship the Lord of this House for
the
ايلاف [&c., agreeably with the first explanation which we have given]: others, that it is
connected with what precedes; as J says; (TA;)
the meaning being, I have destroyed the masters
of the elephant
to make Kureysh remain at
Mekkeh, and
for their uniting the journey of the
winter and of the summer, or
spring; that when
they finished one, they should commence the
other; (T, S;) and this is like the saying,
ضَرَبْتُهُ لِكَذَا لِكَذَا, with suppression of the [conjunctive]
و: (S:) but Ibn-'Arafeh disapproves
of this, for two reasons: first, because the phrase
"In the name of God" &c. occurs between the
two chapters: [Bd, however, mentions that in
Ubeí's copy, the two compose one chapter:]
secondly, because
ايلاف signifies the
covenants,
or
obligations, which they obtained when they
went forth on mercantile expeditions, and whereby
they became secure. (TA.) ↓
إِلَافٌ [in like manner]
signifies
A writing of security, written by the
king for people, that they may be secure in his
territory: and is used by Musáwir Ibn-Hind in
the sense of
اِيتِلَافٌ [as is also
إِلْفٌ,] when he says,
in satirizing Benoo-Asad,
زَعَمْتُمْ أَنَّ إِخْوَتَكُمْ قُرَيْشٌ
لَهُمْ إِلْفٌ وَلَيْسَ لَكُمْ إِلَافُ
meaning
Ye asserted [that your brothers are
Kureysh; i. e.,]
that ye are like Kureysh: but
how should ye be like them? for
they have [an
alliance whereby they are protected in] the
trade
of El-Yemen and Syria;
and ye have not that
[
alliance]. (Ham p. 636.) [Hence,]
إِلَافُ ٱللّٰهِ
[a phrase used in the manner of an oath,] accord.
to some, signifies
The safeguard, or
protection, of
God: or, accord. to others,
an honourable station
from God. (TA.) ＝
1-A2-
أَلَفَهُ, aor.
يَأْلِفُ ,
He gave him
a thousand; (S, K) of articles of property, and
of camels. (TA.)