1[This man]—ذَا الرَّجُلُ
Aboo-'Alee says it is originally ذَىْ, the ى, though sākin, being changed into ا; or it is originally ذَيَى or ذَوَى, with the final radical letter dropped. Some say the original medial radical letter is ى, because it has been heard pronounced with imáleh [and so it is now pronounced in Egypt]; but others say it is و, and this agrees better with analogy.
It is a noun of indication, [properly meaning This, but sometimes, when repeated, better rendered that,] relating to a masculine object that is near; or it relates to what is distant [according to some, and therefore should always be rendered that], while هٰذَا [which see below] relates to what is near. See the article هَا. [But the former is generally held to relate to what is near, like the latter.]
It is a noun denoting anything indicated that is seen by the speaker and the person addressed. The noun in it is ذَ, or ذ alone.
[This horse]—ذَا الفَرَسَ
Its meaning is vague and unknown until it is explained by what follows it, as in these examples.
The nominative, accusative and genitive are all alike. The feminine is ذِى and ذِهْ, the latter used in the case of a pause, with a sākin ه which is a substitute for the ى, not a sign of the feminine gender, as it is in طَلْحَهْ and حَمْزَهْ, where it is changed into ة when followed by a conjunctive alif; for in that case the ه in ذِه remains unchanged [but is meksoorah, as it is also in other cases of connexion with a following word]. One says also ذهِى, تَا and تِهْ. See the article تا.
For the dual you say ذَانِ and تَانِ. ذَانِ is the dual form of ذَا [and تَانِ is that of تَا, used in the place of ذِى]; that is, you indicate the masculine dual by ذَانِ in the nominative and ذَيْنِ in the accusative and genitive, and the feminine dual by تَانِ in the nominative and تَيْنِ in the accusative and genitive.
The plural is أُلَآءِ [or أُلَآءِ] in the dialect of the people of El-Hijáz, and أُولَى [or أُلَى] in the dialect of Temeem; each is both masculine and feminine. See the article الى.
[This is your brother]—ذَا أَخُوكَ
[This is your sister]—ذِىأُخْتُكَ
[I will not come to you in this year]—لَاآتِيكَ فِى ذِى السَّنَةِ
One says فى هٰذِهِ السَّنَةِ and فى هٰذِى السَّنَةِ, not فى ذَا السَّنَةِ, because ذا is always masculine.
[These two are your two brothers]—ذَانِ أَخَوَاكَ
[These two are your two sisters]—تَانِ أُخْتَاكَ
[These are your brothers]—أُولَآءِ إِخْوَتُكَ
In the plural no difference is made between the masculine and the feminine.
[These are your sisters]—أُولَآءِ أَخَوَاتُكَ
1.1this—هٰذَا
The هَا that is used to give a person addressed notice of something about to be said to him is prefixed to ذَا [and to ذِى and the like], and is a particle with no meaning beyond inception.
The plural is هٰؤُلَا in the dialect of Temeem, with a sākin ا; هٰؤُلَآءِ in the dialect of the people of El-Hijáz, with medd and hemz and khafd; and هٰؤُلَآءٍ in the dialect of Benoo-'Okeyl, with medd and hemz and tenween.
Some say هٰذَاا, adding another ا. The feminine is هٰذِى and [more commonly] هٰذِهْ in the case of a pause, and هٰذِهِ in other cases, and هَاتَا; some say هٰذَاتِ, but this is unusual and disapproved.
The dual is هٰذَانِ for the masculine and هَاتَانِ for the feminine; IJ says these are not properly duals, but nouns formed to denote duals. Many of the Arabs say هٰذَانِّ.
[These two are indeed enchanters]—إِنَّ هٰذَانِ لَسَاحِرَانِ
Some make هٰذَانِ indeclinable, like the singular ذَا, reading in the Kur 20:66:
Others make it declinable, reading إِنَّ هٰذَايْنِ لَسَاحِرَانِ. It has been said that the indeclinable reading belongs to the dialect of Belhárith [or Benu-l-Hárith] Ibn-Kaab; see, however, what has been said about this phrase under إِنَّ.
No, by God; this is [my oath, or] that by which I swear—لَا هَا ٱللّٰهِ ذَا
The Arabs say this introducing the name of God between هَا and ذَا.
In the following verse of Jemeel it is said that هَذَا stands for أَذَا, that is, ه is here put in place of the interrogative hemzeh, so that the meaning is: And her female companions came, and said, Is this he who gave love to other than us, and treated us unkindly?
shāhidوَأَتَى صَوَاحِبُهَا فَقُلْنَ هٰذَا ٱلَّذِىمَنَحَ المَوَدَّةَ غَيْرَنَا وَجَفَانَا
See the article ها.
Or, as some assert, هَذَا is here used for هٰذَا, the ا being dropped for the sake of the measure. (El-Bedr El-Karáfee, in the article ها.)
Lane cites “Kur xx. 66” — Flügel numbering, not yet mapped
1.2that—ذَاكَ
Formed by affixing to ذَا the ك of allocution [q. v.], and relating to a distant object; or, in general opinion, to what occupies a middle place between the near and the distant.
This ك plays no part in inflection; it does not stand in the place of a genitive nor of an accusative, but is only affixed to ذا to show the distance of ذا from the person addressed.
For the feminine you say تِيكَ and تَاكَ; see the article تا. But not ذِيكَ, for this is wrong and is used only by the vulgar.
[Those two men came to me]—جَآءَنِى ذَانِكَ الرَّجُلَانِ
For the dual you say ذَانِكَ and ذَيْنِكَ, as in these phrases.
Some say ذَانِّكَ, with teshdeed, for corroboration and to add to the letters of the noun; but according to others this is the dual of ذٰلِكَ [which see below], the second ن being a substitute for the ل. Some say تَانِّكَ also, with teshdeed, as well as تَانِكَ. See the article تا.
[I saw those two men]—رَأَيْتُ ذَيْنُكَ الرَّجُلَيْنِ
The plural is [أُولَاكَ and] أُولٰئِكَ.
[That is Zeyd]—هٰذَاكَ زَيْدٌ
هَا is also prefixed to ذَاكَ.
In the same way, for the feminine you say هَاتِيكَ and هَاتَاكَ; see the article تا. But it is not prefixed [to the dual nor] to أُولٰئِكَ.
1.3that—ذٰلِكَ
Formed by adding ل in ذَاكَ as a corroborative; by common consent it relates to an object that is distant.
Or hemzeh is added, saying ذَائِكَ, but some say that this is a mispronunciation. See the article ذوى.
For the feminine you say تِلْكَ and تَالِكَ.
The dual of ذٰلِكَ is ذَانِّكَ, mentioned above, and that of the feminine is ثَانِّكَ; in the article تا, تَالِكَ is also mentioned as a dual, as well as a singular. The plural is أُولَالِكَ. See under أُولَى, أُلَى or أُلَا, and the article الى.
هَا is not prefixed to ذٰلِكَ, nor to تِلْكَ [nor to أُولَالِكَ], because, as IB says, the ل denotes the remoteness of what is indicated while the ها denotes its nearness, so that the two cannot go together. See the article تا.
1.4Who is this that shall intercede with Him except by His permission?—مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ
In the Kur 2:256, the Verse of the Throne. According to Th and Mbr, هٰذَا here has the same meaning as ذا, which gives the rendering above; or it may be redundant here, so that the meaning is, Who is he that...?
1.5[What is it that you saw?]—مَا ذَا رَأَيْتَ
It is sometimes used in the same sense as اَلَّذِى.
[A goodly commodity]—مَتَاعٌ حَسَنٌ
[And they ask you what amount of their property it is that they shall expend in alms]—وَ يَسْأَلُونَكَ مَا مَا ذَا يُنْفِقُونَ
This is the answer one may give.
So in the Kur 2:216, according to those who put the reply in the nominative case; for this shows that ما is [virtually] in the nominative as a mubtadaʾ, ذا is its khabar, and ينفقون is the complement of ذا, and that ما and ذا are not to be regarded as one word.
This is the preferable explanation in the opinion of Sb, though he allowed the other way, [that of regarding ما and ذا as one word, together forming a mubtadaʾ, with ينفقون as its khabar,] with the reply in the nominative case.
هٰذَا is also used in the same sense, and so is ذا in مَا ذَا هُوَ. مَنْ ذَا هُوَ may be taken as having the same meaning as الذى, but it is better regarded as redundant.
1.6[There will come to you a man from El-Yemen, having upon his face an indication of dominion]—يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ ذِى يَمَنٍ عَلَى وَجْهِهِ مَسْحَةٌ مِنْ ذِى مُلْكٍ
It is said to be redundant in other instances too; for example, in the tradition of Jereer as related by Aboo-'Amr Ez-Záhid, who says that it is redundant here.
But this evidently belongs to the article ذُو, where a similar example may be seen, along with others.
1.7literally, like this; and hence, thus—كَذَا
هٰكَذَا is used in the same way.
1.8In such a year—سَنَةَ كَذَا
In such a year—فِى سَنَةِ كَذَا
It is also often used as one word, and as such is made the complement of a prefixed noun.
See also the article كَذَا, and the letter ك.
1.9[O wonder (meaning how I wonder) at Ibn-'Amr, this fellow!]—يَا عَجَبًا لِٱبْنِ عَمْرٍو هٰذَا
هٰذَا is sometimes used to express contempt and low estimation, as in this saying of 'Áïsheh about 'Abd-Allah Ibn-'Amr Ibn-'Abbás.
يَا هٰذَا often occurs as addressed to one who is held in low estimation. It is like the Greek, and much like the vulgar Arabic expression يَا أَنْتَ and the Latin heus tu; so it may be rendered O you, meaning O you fellow, an appellation of low estimation being understood. In the contrary case one says يَا فَتَى.
See also, below, a usage of ذَاكَ and ذٰلِكَ.
1.10this is all I had to say on the subject to which it relates—هٰذَا
Used in a letter and the like when the writer breaks off and turns to a new subject; what follows it begins with the conjunction وَ.
1.11it is not approved—لَيْسَ بِذَاكَ
لَيْسَ بِذٰلِكَ is used in the same way.
Just as a person held in low estimation is indicated by هٰذَا, which denotes something near, so a thing that is approved is indicated, because of its high estimation, by the word used for something remote. See under ليس, and see also what follows.
1.12this book—ذٰلِكَ الكِتَابُ
In the Kur 2:1. Zj says it means هٰذَا الكِتَابُ.
But others say that ذلك is used here because the book is remote [from others] in the highness and greatness of its rank.
Qur’ān 2:2 approximate — somewhere between 2:1 and 2:17 Lane cites “Kur ii. 1”
1.13literally, like that; and often, so, in like manner—كَذٰلِكَ
1.14
It also means: Let that suffice you. From a tradition; see the article ذعر.
1.15
The diminutive of ذَا is ذَيَّا. No diminutive is formed of the feminine ذِى; that of تَا, which is تَيَّا, is used instead.
The diminutive of the dual [ذَانِ] is ذَيَّانِ, and that of [the plural] أُولَآءِ [and أُولَى] is أُولَيَّآءِ [and أُولَيَّا].
1.16
The diminutive of هٰذَا is ذَيَّا, like that of ذَا [and you may say هٰذَيَّا also, since] that of هٰؤُلَآءِ is هٰؤُلَيَّآءِ.
1.17
The diminutive of ذَاكَ is ذَيَّاكَ, and that of تَاكَ is تَيَّاكَ. See the article تا.
1.18
The diminutive of ذٰلِكَ is ذَيَّالِكَ, and that of تِلْكَ is تَيَّالِكَ.
A rájiz says: [Or you shall swear by your Lord, the High, that I am the father of that little child]
shāhidأَوْ تَحْلِفِى بِرَبِّكَ العَلِىِّإِنِّى أَبُو ذَيَّالِكِ الصَّبِىِّ
He was an Arab who came back from a journey and found that his wife had given birth to a boy whom he refused to acknowledge.
2
ذَا is also the accusative of ذُو; see that word.
Show Lane's original text
is said by Aboo-'Alee to be originally ذَىْ ; the ى , though quiescent, being changed into ا : (M:) or it is originally ذَيَى or ذَوَى ; the final radical letter being elided: some say that the original medial radical letter is ى because it has been heard to be pronounced with imáleh [and so it is now pronounced in Egypt]; but others say that it is و , and this is the more agreeable with analogy. (Msb.) It is a noun of indication, [properly meaning This, but sometimes, when repeated, better rendered that,] relating to an object of the masc. gender, (S, M, K,) such as is near: (I'Ak p. 36:) or it relates to what is distant [accord. to some, and therefore should always be rendered that]; and هٰذَا , [which see in what follows,] to what is near: (K in art. هَا : [but the former is generally held to relate to what is near, like the latter:]) or it is a noun denoting anything indicated that is seen by the speaker and the person addressed: the noun in it is ذَ , or ذ alone: and it is a noun of which the signification is vague and unknown until it is explained by what follows it, as when you say ذَا الرَّجُلُ [This man], and ذَا الفَرَسَ [This horse]: and the nom. and accus. and gen. are all alike: (T:) the fem. is ذِى (T, S, M, K, but omitted in the CK) and ذِهْ , (S, M, K, but omitted in the CK,) the latter used in the case of a pause, (S,) with a quiescent ه , which is a substitute for the ى , not a sign of the fem. gender, (S, M,) as it is in طَلْحَهْ and حَمْزَهْ , in which it is changed into ة when followed by a conjunctive alif, for in this case the ه in ذِه remains unchanged [but is meksoorah, as it is also in other cases of connexion with a following word]; and one says also ذهِى ; (M;) and تَا and تِهْ : (S and K &c. in art. تا :) for the dual you say ذَانِ and تَانِ ; (M;) ذَانِ is the dual form of ذَا (T, S) [and تَانِ is that of تَا used in the place of ذِى ]; i. e., you indicate the masc. dual by ذَانِ in the nom. case, and ذَيْنِ in the accus. and gen.; and the fem. dual you indicate by تَانِ in the nom. case, and تَيْنِ in the accus. and gen.: (I'Ak p. 36:) the pl. is أُلَآءِ [or أُلَآءِ ] (T, S, and I'Ak ib.) in the dial. of the people of El-Hijáz, (I'Ak,) and أُولَى [or أُلَى ] (T, I'Ak) in the dial. of Temeem; each both masc. and fem. (I'Ak ib. [See art. الى .]) You say, ذَا أَخُوكَ [This is thy brother]: and ذِىأُخْتُكَ [This is thy sister]: (T:) and لَاآتِيكَ فِى ذِى السَّنَةِ [I will not come to thee in this year]; like as you say فى هٰذِهِ السَّنَةِ and فى هٰذِى السَّنَةِ ; not فى ذَا السَّنَةِ , because ذا is always masc. (As, T.) And you say, ذَانِ أَخَوَاكَ [These two are thy two brothers]: and تَانِ أُخْتَاكَ [These two are thy two sisters]. (T.) And أُولَآءِ إِخْوَتُكَ [These are thy brothers]: and أُولَآءِ أَخَوَاتُكَ [These are thy sisters]: thus making no difference between the masc. and the fem. in the pl. (T.) The هَا that is used to give notice, to a person addressed, of something about to be said to him, is prefixed to ذَا [and to ذِى &c.], (T, S, M, K,) and is a particle without any meaning but inception: (T:) thus you say هٰذَا , (T, S, M,) and some say هٰذَاا , adding another ا ; (Ks, T;) fem. هٰذِى , (T, S, M,) and [more commonly] هٰذِهْ in the case of a pause, (M,) and هٰذِهِ in other cases, (T, S,) and هَاتَا , and some say هٰذَاتِ , but this is unusual and disapproved: (T:) dual هٰذَانِ for the masc., and هَاتَانِ for the fem.; (T;) said by IJ to be not properly duals, but nouns formed to denote duals; (M;) and many of the Arabs say هٰذَانِّ ; (T;) some, also, make هٰذَانِ indecl., like the sing. ذَا , reading [in the Kur xx. 66] إِنَّ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters], and it has been said that this is of the dial. of Belhárith [or Benu-l-Hárith] Ibn-Kaab; but others make it decl., reading إِنَّ هٰذَايْنِ لَسَاحِرَانِ : (S, TA: [see, however, what has been said respecting this phrase voce إِنَّ :]) the pl. is هٰؤُلَا in the dial. of Temeem, with a quiescent ا ; and هٰؤُلَآءِ in the dial. of the people of El-Hijáz, with medd and hemz and khafd; and هٰؤُلَآءٍ in the dial. of Benoo- 'Okeyl, with medd and hemz and tenween. (AZ, T.) The Arabs also say, لَا هَا ٱللّٰهِ ذَا , introducing the name of God between هَا and ذَا ; meaning No, by God; this is [my oath, or] that by which I swear. (T.) In the following verse, of Jemeel, 1 [it is said that] هَذَا is for أَذَا , (M,) i. e., ه is here substituted for the interrogative hemzeh (S * and K in art. ها ) [so that the meaning is, And her female companions came, and said, Is this he who gave love to other than us, and treated us unkindly?]: or, as some assert, هَذَا is here used for هٰذَا , the ا being suppressed for the sake of the measure. (El-Bedr El-Karáfee, TA in art. ها .) وَأَتَى صَوَاحِبُهَا فَقُلْنَ هٰذَا ٱلَّذِى | مَنَحَ المَوَدَّةَ غَيْرَنَا وَجَفَانَا One says also ذَاكَ , (T, S, M, K,) affixing to ذَا the ك of allocution, [q. v., meaning That,] relating to an object that is distant, (T, *, S, and I'Ak p. 36,) or, accord. to general opinion, to that which occupies a middle place between the near and the distant, (I'Ak pp. 36 and 37,) and this ك has no place in desinential syntax; (S, and I'Ak p. 36;) it does not occupy the place of a gen. nor of an accus., but is only affixed to ذا to denote the distance of ذا from the person addressed: (T:) for the fem. you say تِيكَ (T, S) and تَاكَ ; (S and K in art. تا , q. v.;) but not ذِيكَ , for this is wrong, (T, S,) and is used only by the vulgar: (T:) for the dual you say ذَانِكَ (T, S) and ذَيْنِكَ , as in the phrases جَآءَنِى ذَانِكَ الرَّجُلَانِ [Those two men came to me] and رَأَيْتُ ذَيْنُكَ الرَّجُلَيْنِ , [I saw those two men]; (S;) and some say ذَانِّكَ , with teshdeed, (T, S,) [accord. to J] for the purpose of corroboration, and to add to the letters of the noun, (S,) but [accord. to others] this is dual of ذٰلِكَ , [which see in what follows,] the second ن being a substitute for the ل ; (T on the authority of Zj and others;) and some say تَانِّكَ also, with tesh-deed, (T, S,) as well as تَانِكَ : (T in this art., and S and K in art. تا , but there omitted in some copies of the S:) the pl. is [ أُولَاكَ and] أُولٰئِكَ . (T, S.) هَا is also prefixed to ذَاكَ ; so that you say, هٰذَاكَ زَيْدٌ [That is Zeyd]: (S, TA:) and in like manner, for the fem., you say هَاتِيكَ and هَاتَاكَ : (S and K in art. تا :) but it is not prefixed [to the dual nor] to أُولٰئِكَ . (S.) You also add ل in ذَاكَ , (T, S, M, K,) as a corroborative; (TA;) so that you say ذٰلِكَ , [meaning That,] (T, S, M, K,) relating to an object that is distant, by common consent; (I'Ak pp. 36 and 37;) or hemzeh, saying ذَائِكَ , (K,) but some say that this is a mispronunciation: (TA in art. ذوى :) for the fem. you say تِلْكَ and تَالِكَ : the dual of ذٰلِكَ is ذَانِّكَ , mentioned above; and that of the fem. is ثَانِّكَ : (T: [and in the K in art. تا , تَالِكَ is also mentioned as a dual, as well as a sing.:]) and the pl. is أُولَالِكَ . (S and M and K voce أُولَى or أُلَى or أُلَا . [See art. الى .]) هَا is not prefixed to ذٰلِكَ (S) nor to تِلْكَ [nor to أُولَالِكَ ] because, as IB says, the ل denotes the remoteness of that which is indicated and the ها denotes its nearness, so that the two are incompatible. (TA in art. تا .) In the saying in the Kur [ii. 256, the Verse of the Throne], مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ , (T, TA,) accord. to Th and Mbr, (TA,) هٰذَا is syn. with ذا [so that the meaning is, Who is this that shall intercede with Him but by his permission?]: (T, TA:) or it may be here redundant [so that the meaning is, Who is he that &c.?]. (Kull.) It is sometimes syn. with اَلَّذِى . (T, S, M.) So in the saying, مَا ذَا رَأَيْتَ [What is it that thou sawest?]; to which one may answer, مَتَاعٌ حَسَنٌ [A goodly commodity]. (Sb, S.) And so in the Kur [ii. 216], وَ يَسْأَلُونَكَ مَا مَا ذَا يُنْفِقُونَ [And they ask thee what amount of their property is it that they shall expend in alms]; (T, M, TA;) accord. to those who make the reply to be in the nom. case; for this shows that ما is [virtually] in the nom. case as an inchoative, and ذا is its enunciative, and ينفقون is the complement of ذا ; and that ما and ذا are not to be regarded as one word: [or] this is the preferable way of explanation in the opinion of Sb, though he allowed the other way, [that of regarding ما and ذا as one word, together constituting an inchoative, and ينفقون as its enunciative, (see Ham p. 521,)] with [the reply in] the nom. case: (M:) and هٰذَا , also, is used in the same sense: (TA:) so too ذا in مَا ذَا هُوَ and مَنْ ذَا هُوَ may be considered as syn. with الذى ; but it is preferable to regard it as redundant. (Kull.) It is [said to be] redundant also in other instances: for ex., in the trad. of Jereer, as related by Aboo-'Amr Ez-Záhid, who says that it is so in this instance: يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ ذِى يَمَنٍ عَلَى وَجْهِهِ مَسْحَةٌ مِنْ ذِى مُلْكٍ [There will come to you a man from El-Yemen, having upon his face an indication of dominion]. (TA. [But this evidently belongs to art. ذُو ; in which see a similar ex. ( أَتَيْنَا ذَا يَمَنٍ ). See also other exs. there.]) [ كَذَا lit. means Like this: and hence, thus: as also هٰكَذَا . It is also often used as one word, and, as such, is made the complement of a prefixed noun; as in سَنَةَ كَذَا and فِى سَنَةِ كَذَا In such a year. See also art. كَذَا : and see the letter ك .] هٰذَا is sometimes used to express contempt, and mean estimation; as in the saying of 'Áïsheh respecting 'Abd-Allah Ibn- 'Amr Ibn-'Abbás, يَا عَجَبًا لِٱبْنِ عَمْرٍو هٰذَا [O wonder (meaning how I wonder) at Ibn-'Amr, this fellow!]. (Kitáb el-Miftáh, cited in De Sacy's “ Gram. Ar., ” 2nd ed., i. 442.) [ يَا هٰذَا often occurs as addressed to one who is held in mean estimation: it is like the Greek , and virtually like the vulgar Arabic expression يَا أَنْتَ , and the Latin heus tu; agreeably with which it may be rendered O thou; meaning O thou fellow; an appellation denoting mean estimation being understood: in the contrary case, one says يَا فَتَى . See also, in what follows, a usage of ذَاكَ and ذٰلِكَ . هٰذَا in a letter and the like is introduced when the writer breaks off, turning to a new subject; and means “ This is all that I had to say on the subject to which, it relates: ” what follows it is commenced with the conjunction وَ .] One says, لَيْسَ بِذَاكَ [and لَيْسَ بِذٰلِكَ ], meaning It is not approved: for, [like as a person held in mean estimation is indicated by هٰذَا , which denotes a thing that is near, so,] on account of its high degree of estimation, a thing that is approved is indicated by that whereby one indicates a thing that is remote. (Kull voce ليس .) [See also what next follows.] ذٰلِكَ الكِتَابُ in the Kur ii. 1 is said by Zj to mean هٰذَا الكِتَابُ [This book]: but others say that ذلك is here used because the book is remote [from others] in respect of highness and greatness of rank. (TA.) كَذٰلِكَ [lit. Like that, often means so, or in like manner: and ] Let that suffice [thee or] you. (TA in art. ذعر , from a trad.) The dim. of ذَا is ذَيَّا : (T, S, M:) you form no dim. of the fem. ذِى , using in its stead that of تَا , (S,) which is تَيَّا : (T:) the dim. of the dual [ ذَانِ ] is ذَيَّانِ : (S:) and that of [the pl.] أُولَآءِ [and أُولَى ] is أُولَيَّآءِ [and أُولَيَّا ]: (T:) that of هٰذَا is ذَيَّا , like that of ذَا ; [and you may say هٰذَيَّا also; for] that of هٰؤُلَآءِ is هٰؤُلَيَّآءِ : (T:) that of ذَاكَ is ذَيَّاكَ : (S, K: *) and that of تَاكَ is تَيَّاكَ : (K in art. تا :) that of ذٰلِكَ is ذَيَّالِكَ : (S, K: *) and that of تِلْكَ is تَيَّالِكَ . (S.) A rájiz says, 1 [Or thou shalt swear by thy Lord, the High, that I am the father of that little child]: (S, TA:) he was an Arab who came from a journey, and found that his wife had given birth to a boy whom he disacknowledged. (TA.) أَوْ تَحْلِفِى بِرَبِّكَ العَلِىِّ | إِنِّى أَبُو ذَيَّالِكِ الصَّبِىِّ ذَا is also the accus. case of ذُو , q. v.