1the people, or company of men, stood, except Zeyd—قَامَ القَوْمُ إِلَّا زَيْدًا
Treated as a simple word, it is not to be confused with the compound of the conditional إِنْ and the negative لَا. It is used in four ways.
First, it is used as a particle denoting exception, meaning 'except', 'save', or 'saving'; sometimes 'but'; and sometimes 'but not', as will appear below. In the K it is mentioned in the article ال, and again, as in the S, in the last division of the work.
To denote exception it is used in five ways: after an affirmation; after a negation; after a portion of a sentence in which the thing from which the exception is made is not mentioned; when the thing excepted comes before that from which the exception is made; and when the two are of different kinds, in which last case it has the meaning of لٰكِنَّ — but only when the sentence is negative, not when it is affirmative.
and they drank of it, except a few of them—فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ
That is, Zeyd was not included in the category of the people, or company of men.
In the Qur 2:250. Here قليلا is governed in the accusative case by الّا, according to the most correct opinion; according to Th, this is because there is no negation at the beginning of the sentence.
they had not done it, or they would not do it, except a few of them—مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ
In the Qur 4:69. Here قليل is in the nominative case as a partial substitute, according to the Basrees — that is, as a partial substitute for the pronoun و in فعلوه, for it may be so here without distorting the meaning, whereas it cannot be when the sentence is affirmative. According to the Koofees, الّا is a conjunction, like the conjunctive لَا. According to Th, قليل is here in the nominative because the sentence begins with a negative.
there stood not any one, except Zeyd—مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ
there stood not any one, except Zeyd (with the accusative)—إِلَّا زَيْدًا
let not any one stand, except Zeyd—لَا يَقُمْ أَحَدٌ إِلَّا زَيْدٌ
let not any one stand, except Zeyd (with the accusative)—إِلَّا زَيْدًا
did any one stand, except Zeyd?—هَلْ قَامَ أَحَدٌ إِلَّا زَيْدٌ
did any one stand, except Zeyd? (with the accusative)—إِلَّا زَيْدًا
there came not to me any, save Zeyd—مَا جَآءَنِى إِلَّا زَيْدٌ
In these the case of the noun for the thing excepted is the same as if الّا were not mentioned.
But you may not say, in an affirmative sentence, ضَرَبْتُ إِلَّا زَيْدًا or the like.
I beat not any, save Zeyd—مَا ضَرَبْتُ إِلَّا زَيْدًا
I passed not by any, save by Zeyd—مَا مَرَرْتُ إِلَّا بِزَيْدٍ
In a sentence like this, which is not affirmative, and in which the thing excepted is of the same kind as that from which the exception is made, the view generally preferred and commonly held is that the noun for the thing excepted is a substitute for the noun for that from which the exception is made; but it is allowable to put it in the accusative case by the general rule of exception.
The same holds in a prohibitive sentence.
And in an interrogative sentence — in all such sentences when the thing excepted is of the same kind as that from which the exception is made.
Said without mentioning that from which the exception is made.
except Zeyd, the people, or company of men, stood—قَامَ إِلَّا زَيْدًا القَوْمُ
except Zeyd, the people, or company of men, stood not—مَاقَامَ إِلَّا زَيْدًا القَوْمُ
When the thing excepted comes before that from which the exception is made, and the sentence is affirmative, the noun for the thing excepted must be in the accusative case.
So too, by the usage generally preferred, when the sentence is not affirmative; but recorded instances allow one to say also مَا قَامَ إِلَّا زَيْدٌ القَوْمُ.
the people, or company of men, stood, but not an ass—قَامَ القَوْمُ إِلَّا حِمَارًا
I beat the people, but not an ass—ضَرَبْتُ القَوْمَ إِلَّا حِمَارًا
the people stood not, but an ass—مَا قَامَ القَوْمُ إِلَّا حِمَارًا
I saw not the people, but an ass—مَا رَأَيْتُ القَوْمَ إِلَّا حِمَارًا
When the thing excepted is of a different kind from that from which the exception is made, and the sentence is affirmative, the noun for the thing excepted must likewise be in the accusative case.
So, according to most of the Arabs, when the sentence is negative.
الّا is here the same in meaning as لٰكِنَّ.
I ask not of you a recompense for it, but affection in respect of relationship—لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَةَ فِى ٱلقُرْبَى
we have not sent down to you the Qur-án that you should suffer fatigue, but as an admonition—مَا أَنْزَلْنَا عَلَيْكَ ٱلقُرْآنَ لِتَشْقَى إِلَّا تَذْكِرَةً
In the Qur 42:22.
In the Qur 20:1 and 2. Or it is here the same in meaning as بَلْ, which in this case means the same as لكنّ.
beat not the people, but an ass—لَا تَضْرِبِ القَوْمَ إِلَّا حِمَارًا
and why did not any inhabitants of a town believe, before the punishment befell them and their belief profited them, but the people of Jonas?—فَلَولَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ
The same holds when the sentence resembles a negative, being prohibitive or interrogative.
In the Qur 10:98; for these were different from the former.
I passed not by any one, except Zeyd, except your brother—مَا مَرَرْتُ بِأَحَدٍ إَلَّا زَيْدٍ إِلَّا أَخِيكَ
When إِلَّا is repeated for the purpose of corroboration, it has no effect on what follows it beyond corroborating the first exception.
Here اخيك is a substitute for زيد, since it is as though you said مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ أَخِيكَ.
the people stood, except Zeyd, and except ʿAmr—قَامَ القَوْمُ إِلَّا زَيْدًا وَ إِلَّا عَمْرًا
Originally إِلَّا زَيْدًا وَ عَمْرًا.
there stood not any, save Zeyd, save ʿAmr, save Bekr—مَا قَامَ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا
except Zeyd, except ʿAmr, except Bekr, the people stood—قَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ
except Zeyd, except ʿAmr, except Bekr, the people stood not—مَاقَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ
the people stood, except Zeyd, except ʿAmr, except Bekr—قَامَ القَوْمُ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا
there stood not any one, except Zeyd, except ʿAmr, except Bekr—مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا
When the repetition is not for corroboration, and the sentence does not mention that from which the exception is made, you make the governing word — the verb — affect any one you please of the nouns for the things excepted, and put the others in the accusative case.
If the sentence does mention that from which the exception is made, the rules differ according as the things excepted are mentioned before it or after it. When they come before, all must be in the accusative case, whether the sentence is affirmative or not.
When they come after and the sentence is affirmative, all must likewise be in the accusative case.
When the sentence is not affirmative, the same rule is followed with one of them as when the exception is not repeated, by the usage generally preferred, or it may be put in the accusative case, which is rarely done; the rest must be in the accusative case. In the more approved usage زيد is a substitute for احد; or you may make the other remaining nouns the substitutes.
Lane cites “Kur x. 98” — Flügel numbering, not yet mapped
1.1if there had been in them deities other than God, they would have fallen into disorder, or ruin—لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا ٱللّٰهُ لَفَسَدَتَا
Second, it is used as a qualificative, in the manner of غَيْرُ — that is, in place of غَيْرُ, being the same in meaning as غَيْرُ and سِوَى, both meaning 'other than', or 'not' as used before a noun or an adjective.
But its primary use is to denote exception, and its use as a qualificative is secondary; whereas the primary use of غَيْرُ is as a qualificative, and its use to denote exception is secondary.
It generally follows an indeterminate, unrestricted plural; or an indeterminate plural, or something like one, is qualified by it and by what follows it, the noun following it being put in the same case as the noun before it.
An example with the indeterminate plural, in the Qur 21:22; 'in them' means in the heavens and the earth. الّا here means سَوِى or غَيْرُ, and الّا اللّه is a qualificative of آلهة.
And an example of the like of an indeterminate plural: [She, the camel, was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]
shāhid 1أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقِ بَلْدَةٍقَلِيلٍ بِهَا الأَصْوَاتُ إِلَّا بُغَامُهَا
. Here the determination of الاصوات by the article ال is generic.
This verse is by Dhu-r-Rummeh, cited under the article بلد.
And an example of the like of a plural, by Lebeed: [If it had been other than I, Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]
shāhid 2لَوْ كَانَ غَيْرِى سُلَيْمَى اليَوْمَ غَيَّرَهُوَقْعُ الحَوَادِثِ إِلَّا الصَّارِمُ الذَّكَرُ
. In the Mughnee, in place of اليَوْمَ, I find الدَّهْرَ, that is, 'ever'.
if there had been with us a man other than Zeyd, we should have been overcome—لَوْ كَانَ مَعَنَا رَجُلٌ إِلَّ
What Sb says necessarily implies that it is not a condition that the word qualified be a plural or the like of one, for he gives this example.
the people came to me, others than Zeyd, or not Zeyd—جَآءَنِى القَوْمُ إِلَّا زَيْدٌ
Another example of the same use of إِلَّا.
you are no other than human beings like us—مَ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا
they shall not taste death there, other than the first death—لَا يَذُقُونَ فِيهَا ٱلْمَوْتَ إِلَّا ٱلمَوْتَةَ ٱلْأُولَى
In the Qur 36:14.
In the Qur 44:56. الّا here means سِوَى; or, according to some, it here means بَعْدَ, 'after'.
And ʿAmr Ibn-Maadee-kerib says: [And every brother — his brother forsakes him, or separates himself from him, by the life of your father — other than the Farḳadán, which is the name of the two stars b and r of Ursa Minor]
shāhid 3وَ كُلُّ أَخٍ مُفَارِقُهُ أَخُوهُلَعَمْرُ أَبِيكَ إِلَا الفَرْقَدَانِ
. It is as though he said غَيْرُ الفَرْقَدَيْنِ.
But Ibn-El-Hájib regards this instance as a deviation from the general rule, for he makes it a condition of using الّا as a qualificative that it must be impossible to use it to denote exception.
Fr says that this verse has the meaning of a negation, and that therefore الّا here governs the nominative case, as though the poet said: there is not any one but his brother forsakes him, except the Farḳadán.
When it is used as a qualificative it differs from غَيْرُ in that the noun qualified by it may not be suppressed; so one may not say جَآءَنِى إِلَّا زَيْدٌ, meaning 'there came to me not Zeyd', whereas one says جَآئَنِى غَيْرُ زَيْدٍ.
According to some it differs in this too, that it may not be so used unless it could be used to denote exception: one may say عِنْدِى دِرْهَمٌ إِلَّا دَانِقٌ, 'I have a dirhem, not a dánik', because one may say إِلَّا دَانِقًا, 'except a dánik'; but not إِلَّا جَيِّدٌ, 'not a good one', because one may not say إِلَّا جَيِّدًا, 'except a good one'.
But it may be said that this is at variance with what they assert about the phrase لَوْ كَانَ فِيهِمَا آلِهَةٌ, with the example given by Sb, and with the saying of Ibn-El-Hájib mentioned above.
Qur’ān 21:22 approximate — somewhere between 21:12 and 21:30 Lane cites “Kur xxi. 22”
Lane cites “Kur xxxvi. 14” — Flügel numbering, not yet mapped
Lane cites “Kur xliv. 56” — Flügel numbering, not yet mapped
Qur’ān 21:22 the verse Lane’s citation points to, and it uses this word
لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَـٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَIf there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.2that there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully—لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا
Third, it is sometimes used as a conjunction, in the manner of وَ, joining both in wording and in meaning, as mentioned by Akh, Fr and AO — that is, as the same in meaning as وَ, 'and'.
the apostles shall not fear in my presence, and neither shall he who has acted wrongfully, then has done good instead, after evil—لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَلَ حُسْنًا بَعْدَ سُوءٍ
In the Qur 2:145; so according to Akh, Fr and AO. That is: and those who have acted wrongfully also — to them there shall not be, against you, any allegation. Fr explains it as meaning that the wrongdoer has no allegation that should be taken into account; this is correct, and is the opinion held by Zj.
In the Qur 27:10 and 11, as some explain it; but others say that وَلَا مَنْ ظَلَمَ here denotes exception.
And the poet El-Mukhabbal Es-Saadee, cited under the article خلد, says: [And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, a hill so called, the remains of which have not become effaced, and ashes wasted and compacted together, from which three black stones that the cooking-pot used to be set on turned back the winds]
shāhidوَأَرَى لَهَا دَارًا بِأَغْدِرَة السْسِيدَانِ لَمْ يَدْرُسْ لَهَا رَسْمُإِلَّا رَمَادًا هَامِدًا دَفَعَتْعَنْهُ الرِّيَاحَ خَوَالِدٌ سُحْمٌ
.
He means أَرَى لَهَا دَارًا وَ رَمَادًا.
Qur’ān 27:10 matched to Lane’s own quotation of it Lane cites “Kur xxvii. 10”
1.3
Fourth, it is redundant, as in the following verse by Dhu-r-Rummeh, according to As and IJ, cited under the article فك: [She-camels long-bodied, or lean — other meanings are also assigned to the word I so render — that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]
shāhid 1حَرَاجِيجُ مَا تَنْفَكُّ إِلَّا مُنَاخَةٌعَلَى الخَسْفِ أَوْ نَرْمِى بِهَا بَلَدًا قَفْرَا
.
In one copy, in place of نَرْمِى, I find يَرْمِى; and in my copy of the Mughnee, تَرْمِى.
The meaning is ما تنفكّ مناخةً.
But it is said that this is a mistake of the poet; so says Aboo-ʿAmr Ibn-El-ʿAlà, for, he says, الّا is not to be introduced after تَنْفَكُّ and تَزَالُ.
Some say that the right reading is إِلًّا with tenween — perhaps a mistranscription for آلًا — meaning شَخْصًا in a plural sense.
Others say that تنفكّ is a complete, or an attributive, verb and مناخة a denotative of state, so that إِلَّا is a compound of إِنْ and لَا, as in some other instances mentioned below; the meaning being: that are not disengaged, or not free, from fatigue except when made to lie down.
The following is also given as an example of the same kind: [I see fortune, or time, to be like a water-wheel, with its people]
shāhid 2أَرَى الدَّهْرَ إِلَّا مَنْجَنُونًا بِأَهْلِهِ
.
But the reading remembered to have been heard is وَمَا الدَّهْرُ. If the former is correct, it may be explained on the supposition that ارى is the complement of an oath meant to be understood, and that لا is suppressed, as in تَٱللّٰهِ تَفْتَأُ تَذْكُرُ يُوسُفَ in the Qur 12:85 — so that the meaning is: I see fortune, or time, to be nothing save a water-wheel, with its people. The form of the exceptive sentence that omits mention of that from which the exception is made points to such an explanation.
Qur’ān 12:85 matched to Lane’s own quotation of it Lane cites “Kur xii. 85”
1.4there was not any one but such as accused the apostles of lying—إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ
Fifth, it occurs as the same in meaning as لضَا, a particle denoting exception, equivalent to our 'but'; meaning both 'except' and, after an oath or the like, 'only' or 'nothing more than'.
In the Qur 38:13, where ʿAbd-Allah reads, in its place, لَمَّا, and for كُلٌّ he reads كُلُّهُمْ.
I ask, or beg, or beseech, you by God but that you give me—أَسْأَلُكَ بِاللّٰهِ إِلَّا أَعْطَيْتَنِى
That is: I do not ask of you anything save your giving me. The past tense here, as in many instances where it is preceded by لَمَّا (which see), is not a past tense in meaning.
For which one says also لَمَّا اعطيتنى.
2if you do not do it, or unless you do it, there will be a weakness of faith and an appearing of unbelief in the earth—إِلَا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الأَرْضِ
It is also a particle — or rather a compound of two words — denoting the complement of a condition; originally إِنْ لَا, which form a compound that does not admit of the pronunciation called imáleh, because إِنْ and لَا are particles. It signifies literally 'if not'.
if you do not, or will not, aid him, certainly God aided him—إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ٱللّٰهُ
It is followed by a future, which it makes majzoom; in that case it may be rendered as above, or by 'unless'.
In the Qur 8:74.
In the Qur 9:40. In a saying such as this it is only a compound of two words, the conditional إِنْ and the negative لَا, and is distinct from إِلَّا, whose uses have been mentioned above, though Ibn-Málik has included it with them.
[Often in post-classical works, and perhaps in classical ones as well, but seldom except when it is preceded by a condition with its complement, the verb or verbal clause that should immediately follow it is left out, as in sayings like إِنْ فَعَلْتَ كَذَا عَفَوْتُ عَنْكَ وَ إِلَّا قَتَلْتُكَ: if you do such a thing, I forgive you, or cancel your offence; but if you will not do it I kill you. Sometimes it also ends a sentence, by an aposiopesis, everything that should follow it being left out; and sometimes the complement of the preceding condition, as well as the verb or verbal clause that should immediately follow it, is left out, so that you say إِنْ فَعَلْتُ كَذَا وَ إِلَّا قَتَلْتُكَ: if you do such a thing, excellent will it be, or the like (فَنِعِمَّا هُوَ, or the like, being understood), but if not, I kill you.]
Hence it sometimes has the meaning of إِمَّا, 'or', denoting an alternative and answering to a preceding إِمَّا, which signifies 'either'.
either speak to me, or else be silent—إِمَّا أَنْ تُكَلِّمَنِى وَ إِلَّا فَٱسْكُتْ
The 'or else' here is وَ إِلَّا تُكَلِّمَنِى, that is, 'or if you will not speak to me'; the meaning is وَ إِمَّا أَنْ تَسْكُتَ.
[It is also followed by أَنْ, as in إِلَّا أَنْ يَشَآءَ ٱللّٰهُ: unless God should please; in the Qur 6:111 and elsewhere. And by و as a denotative of state, as in لَا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ: do not die unless you are Muslims; in the Qur 2:126 and 3:97. And sometimes it is preceded by اَللّهُمَّ; for its effect in that case see the article اله.]
Qur’ān 9:40 matched to Lane’s own quotation of it Lane cites “Kur ix. 40”
Lane cites “Kur vi. 111” — Flügel numbering, not yet mapped
Lane cites “Kur ii. 126” — Flügel numbering, not yet mapped
Qur’ān 9:40 Lane quotes this verse
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌIf ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
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, [regarded as a simple word,] not to be confounded with the compound of the conditional إِنْ and the negative لَا , (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. ال , and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of لٰكِنَّ [but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, قَامَ القَوْمُ إِلَّا زَيْدًا [The people, or company of men, stood, except Zeyd]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ [And they drank of it, except a few of them]: (T, Mughnee, K:) here قليلا is governed in the accus. case by الّا , (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ [They had not done it, or they would not do it, except a few of them]: (T, Mughnee, K:) here قليل is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] و [in فعلوه ], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, الّا is a conjunction, like the conjunctive لَا : (Mughnee:) accord. to Th, قليل is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [There stood not any one, except Zeyd]: and the same is the case in a prohibitive sentence; as in لَا يَقُمْ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Let not any one stand, except Zeyd]; and in an interrogative sentence; as in هَلْ قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Did any one stand, except Zeyd?]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, مَا جَآءَنِى إِلَّا زَيْدٌ [There came not to me any, save Zeyd], without mentioning that from which the exception is made; (TA;) and مَا ضَرَبْتُ إِلَّا زَيْدًا [I beat not any, save Zeyd]; and مَا مَرَرْتُ إِلَّا بِزَيْدٍ [I passed not by any, save by Zeyd]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if الّا were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, ضَرَبْتُ إِلَّا زَيْدًا , or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in قَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in مَاقَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood not]; but recorded instances allow one's saying also, مَا قَامَ إِلَّا زَيْدٌ القَوْمُ . (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in قَامَ القَوْمُ إِلَّا حِمَارًا [The people, or company of men, stood, but not an ass], and ضَرَبْتُ القَوْمَ إِلَّا حِمَارًا [I beat the people, but not an ass], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in مَا قَامَ القَوْمُ إِلَّا حِمَارًا [The people stood not, but an ass]; (I' Ak p. 163;) and مَا رَأَيْتُ القَوْمَ إِلَّا حِمَارًا [I saw not the people, but an ass]; الّا being here syn. with لٰكِنَّ ; as also in the Kur [xlii. 22], where it is said, لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَةَ فِى ٱلقُرْبَى [I ask not of you a recompense for it, but affection in respect of relationship]; (Msb;) and in the same xx. 1 and 2, مَا أَنْزَلْنَا عَلَيْكَ ٱلقُرْآنَ لِتَشْقَى إِلَّا تَذْكِرَةً [We have not sent down unto thee the Kur-án that thou shouldest suffer fatigue, but as an admonition]; (Bd, Jel;) or it is here syn. with بَلْ [which in this case means the same as لكنّ ]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, لَا تَضْرِبِ القَوْمَ إِلَّا حِمَارًا means Beat not thou the people, but an ass; and] فَلَولَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When إِلَّا is repeated for the purpose of corroboration, it has no effect upon what follows it, except that of corroborating the first exception; as in مَا مَرَرْتُ بِأَحَدٍ إَلَّا زَيْدٍ إِلَّا أَخِيكَ [I passed not by any one, except Zeyd, except thy brother], in which اخيك is a substitute for زيد , for it is as though you said, مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ أَخِيكَ ; and as in قَامَ القَوْمُ إِلَّا زَيْدًا وَ إِلَّا عَمْرًا [The people stood, except Zeyd, and except' Amr], originally إِلَّا زَيْدًا وَ عَمْرًا . When the repetition is not for that purpose, if the sentence is devoid of the mention of that from which the exception is made, you make the governing word [which is the verb] to affect one, whichever you please, of the nouns signifying the things excepted, and put the others in the accus. case, so that you say, مَا قَامَ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any, save Zeyd, save' Amr, save Bekr]; but if the sentence is not devoid of the mention of that from which the exception is made, different rules are observed accord. as the things excepted are mentioned before that from which the exception is made or after it: in the former case, all must be put in the accus., whether the sentence be affirmative or not affirmative; as in قَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood], and مَاقَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood not]: in the latter case, when the sentence is affirmative, all must likewise be put in the accus., so that you say, قَامَ القَوْمُ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا [The people stood, except Zeyd, except' Amr, except Bekr]; but when the sentence is not affirmative, the same rule is observed with respect to one of them as when the exception is not repeated, accord. to the usage generally preferred, or it may be put in the accus., which is rarely done, and the rest must be put in the accus., so that you say, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any one, except Zeyd, except' Amr, except Bekr, accord. to the more approved usage], زيد being a substitute for احد , or you may make the other nouns which remain to be substitutes. (I' Ak pp. 164 — 166.) Secondly, (Mughnee,) it is used as a qualificative, (S, Msb, Mughnee, K,) in the manner of غَيْرُ , (Mughnee, K,) [i. e.] in the place of غَيْرُ , (S,) [i. e.] as syn. with غَيْرُ , (T, Msb,) and سِوَى ; (T;) [both meaning the same, i. e. Other than; or not, as used before a subst. or an adjective;] but its primary application is to denote exception, and its use as a qualificative is adventitious; whereas the primary application of غَيْرُ is as a qualificative, and its use to denote exception is adventitious. (S.) It [generally] follows an indeterminate, unrestricted pl.; (Msb;) or an indeterminate pl., or the like thereof, is qualified by it and by that which follows it; (Mughnee, K;) the noun which follows it being put in the same case as that which precedes it. (S.) The following is an ex. of the indeterminate pl.: (Mughnee, K:) لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا ٱللّٰهُ لَفَسَدَتَا [If there had been in them (namely the heavens and the earth) deities other than God, or not God, assuredly they would have become in a state of disorder, or ruin; occurring in the Kur xxi. 22]; (Fr, T, S, Msb, Mughnee, K;) الّا here meaning سَوِى , (Fr, T,) or غَيْرُ , (Msb, TA,) and الّا اللّه being a qualificative of آلهة . (TA.) And the following is an ex. of the like of an indeterminate pl.: 1 [She (the camel) was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]; for the determination of الاصوات [by the article ال ] is generical: (Mughnee, K:) this verse is by Dhu-r-Rummeh. (S in art. بلد .) The following is an ex. of the like of a pl..: (Mughnee:) it is by Lebeed: (T:) 2 [If it had been other than I, (O) Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]. (T, Mughnee. [But in the latter, in the place of اليَوْمَ , I find الدَّهْرَ , i. e. ever.]) What Sb says necessarily implies its not being a condition that the word qualified must be a pl. or the like thereof; for he gives as an ex., لَوْ كَانَ مَعَنَا رَجُلٌ إِلَّ [If there had been with us a man other than Zeyd, we should have been overcome]. (Mughnee.) Another ex. of the same usage of إِلَّا is the following: جَآءَنِى القَوْمُ إِلَّا زَيْدٌ [The people came to me, others than Zeyd, or not Zeyd]. (S.) [And مَ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا Ye are no other than human beings like us. (Kur xxxvi. 14.)] And the saying [in the Kur xliv. 56], لَا يَذُقُونَ فِيهَا ٱلْمَوْتَ إِلَّا ٱلمَوْتَةَ ٱلْأُولَى [They shall not taste therein death, other than the first death]; الّا here meaning سِوَى : (T:) or, accord. to some, it here means بَعْدَ [after]. (Jel.) And the saying of 'Amr Ibn-Maadee-kerib, 3 [And every brother, his brother forsakes him, or separates himself from him, by the life of thy father, other than the Farhadán; which is the name of the two stars b and r of Ursa Minor]; as though he said غَيْرُ الفَرْقَدَيْنِ : (S:) but Ibn-El-Hájib regards this instance as a deviation from a general rule; for he makes it a condition of the use of الّا as a qualificative that it must be impossible to use it for the purpose of denoting exception: (Mughnee:) Fr says that this verse has the meaning of a negation, and therefore الّا here governs the nom. case; as though the poet said, There is not any one but his brother forsakes him, except the Farkadán. (T.) When it is used as a qualificative, it differs from غَيْرُ inasmuch as that the noun qualified by it may not be suppressed; so that one may not say, جَآءَنِى إِلَّا زَيْدٌ [meaning There came to me not Zeyd]; whereas one says, جَآئَنِى غَيْرُ زَيْدٍ : and, accord. to some, in this also; that it may not be used as such unless it may be used to denote exception; so that one may say, عِنْدِى دِرْهَمٌ إِلَّا دَانِقٌ [I have a dirhem, not a dánik], because one may say إِلَّا دَانِقًا [except a dánik]; but not إِلَّا جَيِّدٌ [not a good one], because one may not say إِلَّا جَيِّدًا [except a good one]; but it may be said that this is at variance with what they assert respecting the phrase لَوْ كَانَ فِيهِمَا آلِهَةٌ , and with the ex. given by Sb, and with the saying of Ibn-El-Hájib mentioned above. (Mughnee.) أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقِ بَلْدَةٍ | قَلِيلٍ بِهَا الأَصْوَاتُ إِلَّا بُغَامُهَا لَوْ كَانَ غَيْرِى سُلَيْمَى اليَوْمَ غَيَّرَهُ | وَقْعُ الحَوَادِثِ إِلَّا الصَّارِمُ الذَّكَرُ وَ كُلُّ أَخٍ مُفَارِقُهُ أَخُوهُ | لَعَمْرُ أَبِيكَ إِلَا الفَرْقَدَانِ Thirdly, (Mughnee,) sometimes, (S, Msb,) it is used as a conjunction, (Mughnee, K,) in the manner of وَ (S, Mughnee, K,) consociating both literally and as to the meaning, as mentioned by Akh and Fr and AO, (Mughnee,) [i. e.] as syn. with وَ [And]. (Msb.) Thus in the saying, لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا [That there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully]; (Msb, Mughnee, K;) occurring in the Kur [ii. 145]; (Msb;) so accord. to Akh and Fr and AO; (Mughnee;) i. e., and those who have acted wrongfully also, to them there shall not be, against you, any allegation: (Msb:) Fr explains it as meaning that the wrongdoer has no allegation of which account should be taken; and this is correct, and is the opinion held by Zj. (T.) Thus, too, in the saying [in the Kur xxvii. 10 and 11], لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَلَ حُسْنًا بَعْدَ سُوءٍ [The apostles shall not fear in my presence, and neither shall he who hath acted wrongfully, then hath done good instead, after evil; as some explain it; but others say that وَلَا مَنْ ظَلَمَ here denotes exception]. (Mughnee, in which it is explained as meaning ; and K.) And thus in the saying of the poet, [namely, El-Mukhabbal Es-Saadee, (S in art. خلد ,)] 1 [And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, (a hill so called,) the remains of which have not become effaced, and ashes wasted and compacted together, from which three black pieces of stone whereon the cooking-pot was wont to be placed turned back the winds]: he means, أَرَى لَهَا دَارًا وَ رَمَادًا . (S.) وَأَرَى لَهَا دَارًا بِأَغْدِرَة السْ | سِيدَانِ لَمْ يَدْرُسْ لَهَا رَسْمُ | إِلَّا رَمَادًا هَامِدًا دَفَعَتْ | عَنْهُ الرِّيَاحَ خَوَالِدٌ سُحْمٌ Fourthly, (Mughnee,) it is redundant, as in the following verse, (S in art. فك , Mughnee, K,) of Dhu-rRummeh, (S ubi suprà, Mughnee,) accord. to As and IJ: (Mughnee:) 1 [She-camels long-bodied, or lean, (but other meanings are assigned to the word which I thus render,) that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]; (S ubi suprà, Mughnee; [but in one copy of the former, in the place of نَرْمِى , I find يَرْمِى ; and in my copy of the latter, تَرْمِى ;]) meaning, ما تنفكّ مناخةً : (S ubi suprà:) but it is said that this is a mistake of the poet: (Mughnee:) so says Aboo-'Amr Ibn-El-'Alà; for, he says, الّا is not to be introduced after تَنْفَكُّ and تَزَالُ : (TA:) and some say that the right reading is إِلًّا , with tenween, [perhaps a mistranscription, for آلًا ,] meaning شَخْصًا [in a pl. sense]: and some, that تنفكّ is a complete [or an attributive] verb, and مناخة is a denotative of state; [consequently, that إِلَّا is a compound of إِنْ and لَا , as in some other instances hereafter to be mentioned;] the meaning being, that are not disengaged, or not free, from fatigue [unless when made to lie down]. (Mughnee.) The following is also given as an ex. of the same kind: 2 [I see fortune, or time, to be like a water-wheel, with its people]: but the reading which is remembered to have been heard is وَمَا الدَّهْرُ : and if the former be correct, it may be explained on the supposition that ارى is the complement of an oath meant to be understood, and that لا is suppressed, as in [the saying in the Kur xii. 85,] تَٱللّٰهِ تَفْتَأُ تَذْكُرُ يُوسُفَ ; [so that the meaning is, I see not fortune, or time, to be aught save a water-wheel, with its people;] the form of the exceptive sentence which is devoid of the mention of that from which the exception is made indicating such an explanation. (Mughnee.) حَرَاجِيجُ مَا تَنْفَكُّ إِلَّا مُنَاخَةٌ | عَلَى الخَسْفِ أَوْ نَرْمِى بِهَا بَلَدًا قَفْرَا أَرَى الدَّهْرَ إِلَّا مَنْجَنُونًا بِأَهْلِهِ [Fifthly,] it occurs as syn. with لضَا [as a particle denoting exception, equivalent to our But; meaning both except and (after an oath or the like) only, or nothing more than]; as in the saying in the Kur [xxxviii. 13], إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ [There was not any one but such as accused the apostles of lying], in which 'Abd-Allah reads, in its place, لَمَّا ; and for كُلٌّ he reads كُلُّهُمْ ; and as in the saying, أَسْأَلُكَ بِاللّٰهِ إِلَّا أَعْطَيْتَنِى [I ask, or beg, or beseech, thee by God but that thou give me; i. e., I do not ask of thee anything save thy giving me; the preterite here, as in many instances in which it is preceded by لَمَّا (q. v.), not being a preterite in meaning]; for which one says also لَمَّا اعطيتنى . (T.) It is also a particle [or rather a compound of two words] denoting the complement of a condition; originally إِنْ لَا , which form a compound that does not admit of [the pronunciation termed] imáleh, because إِنْ and لَا are particles. (T.) [It signifies, lit., If not.] It is followed by a fut., which it renders mejzoom; [and in this case it may be rendered as above, or by unless;] as in the saying in the Kur [viii. 74], إِلَا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الأَرْضِ [If ye do it not, or unless ye do it, there will be a weakness of faith and an appearing of unbelief in the earth]. (T.) [In like manner,] in a saying such as the following, [in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ٱللّٰهُ [If ye do not, or will not, aid him, certainly God aided him], it is only a compound of two words, the conditional إِنْ and the negative لَا , and is distinct from إِلَّا of which the usages have been mentioned before, though Ibn-Málik has included it therewith. (Mughnee.) [Often in post-classical works, and perhaps in classical also, but seldom except when it is preceded by a condition with its complement, the verb or verbal proposition which should immediately follow it is suppressed; as in the like of the saying, إِنْ فَعَلْتَ كَذَا عَفَوْتُ عَنْكَ وَ إِلَّا قَتَلْتُكَ If thou do such a thing, I forgive thee, or cancel thine offence; but if thou wilt not do it (i. e., إِلَّا تَفْعَلْهُ ,) I kill thee: sometimes also it ends a sentence, by an aposiopesis; the whole of what should follow it being suppressed: and sometimes the complement of the condition which precedes, as well as the verb or verbal proposition which should immediately follow it, is suppressed; so that you say, إِنْ فَعَلْتُ كَذَا وَ إِلَّا قَتَلْتُكَ If thou do such a thing, excellent will it be, or the like, فَنِعِمَّا هُوَ , or the like, being understood,) but if not, I kill thee. Hence,] it sometimes has the meaning of إِمَّا , [signifying Or, denoting an alternative, corresponding to a preceding إِمَّا , which signifies “either,”] as in the saying, إِمَّا أَنْ تُكَلِّمَنِى وَ إِلَّا فَٱسْكُتْ [Either do thou speak to me or else (meaning وَ إِلَّا تُكَلِّمَنِى or if thou wilt not speak to me) be silent], i. e., وَ إِمَّا أَنْ تَسْكُتَ . (S.) [It is also followed by أَنْ , as in إِلَّا أَنْ يَشَآءَ ٱللّٰهُ Unless God should please; in the Kur vi. 111, &c. And by و as a denotative of state, as in لَا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ Do not ye die unless ye be Muslims; in the Kur ii. 126 and iii. 97. And sometimes it is preceded by اَللّهُمَّ ; for the effect of which, in this case, see art. اله .]