نهيNo Ibn Fāris chapter for ن‑ه‑ي is given in the excerpts; the attested lexicographers … (root nhy)

Nahy (النهي) is the opposite of amr (command, الأمر). You say: nahaytuhu ʿanhu (نهيته عنه) "I forbade him from it," and in one dialect: nahawtuhu ʿanhu (نهوته عنه). Nihāya (النهاية) is the ghāya (limit/end), the point where a thing ends (yantahī ilayhi); it is also called nihāʾ (النهاء), with a long final alif (mamdūd). Nihāya (النهاية) [also means] the end of the nose-peg (ʿirān) that is put through a camel's nose. Nahy (النهي) is a ghadīr (pool) where the torrent breaks through the pool and widens it; the plural is nihāʾ (النهاء). Tanhiyat al-wādī (تنهية الوادي) is the place where the floodwaters come to an end, spreading out, settling, and pooling; its plural is tanāhī (التناهي). Abū al-Duqaysh said - a word I have not heard from anyone else: nahāʾ al-nahār (نهاء النهار) is the day's height, around midday. And "mā tanhāhu ʿannā hāyiyah" (ما تنهاه عنا هية) means "nothing restrains it from us at all" (mā takuffuhu ʿannā kāffatan). Al-inhāʾ (الإنهاء) is your conveying a thing [to someone]; and anhaytu ilayhi l-sahma (أنهيت إليه السهم) means "I delivered the arrow to him."

Nahy (النهي) is the opposite of amr (command). Nahaytuhu ʿan kadhā (نهيته عن كذا) "I forbade him from such-and-such," fa-ntahā ʿanhu wa-tanāhā (فانتهى عنه وتناهى), i.e. he desisted (kaffa). Tanāhaw ʿan al-munkar (تناهوا عن المنكر) means they forbade one another from wrong. Regarding al-Farazdaq's line: "fa-nahāka ʿanhā munkarun wa-nakīr" (فنهاك عنها منكر ونكير) - he doubled the letter merely for emphasis. It is said: "innahu la-amūrun bi-l-maʿrūf nahuwwun ʿan al-munkar" (إنه لأمور بالمعروف نهو عن المنكر), on the pattern faʿūl. "Fulānun mālahu nāhiya" (فلان ماله ناهية) means he has no restrainer (nahy). Nahiyya (النهية), with damma, is the singular of nuhā (النهى), which are ʿuqūl (intellects), because they restrain (tanhā) from what is ugly. Nahy (النهي), with kasra, is ghadīr (pool) in the dialect of the people of Najd; others say it with fatha (nahā). Tanāhā l-māʾ (تناهى الماء) means the water stood still in the pool and settled. Al-ʿAjjāj said: "until it settled (tanāhā) in the cisterns of smooth rock." Tanhiyat al-wādī (تنهية الوادي) is where the water reaches its banks; the plural is tanāhī (التناهي). Nahāʾ al-māʾ (نهاء الماء), with damma, is its rising level. Ibn al-Aʿrābī said: al-nahāʾ (النهاء) means glass vessels and glass, and cited: "The pebbles are thrown back by their hooves as if / [there were] crushed eggshells and glass (nahāʾ) among them." It is said: "hum nahāʾ miʾatin" (هم نهاء مائة) and also "nahāʾ miʾatin", meaning about a hundred. Al-inhāʾ (الإنهاء) is al-iblāgh (conveying). Anhaytu ilayhi l-khabar (أنهيت إليه الخبر), fa-ntahā wa-tanāhā, means it reached [him]. Al-nihāya (النهاية) is al-ghāya (the limit). One says: balagha nihāyatahu (بلغ نهايته) "he reached its end." Al-nahiyya (النهية), with damma, is likewise. Abū Dhuʾayb said: "and the raṣīʿ [ornament] became the end-point (nihya) for the sword-straps" - meaning they were routed until their swords turned around, so the raṣīʿ came to rest on the shoulder where the straps had been. And one says: "hādhā rajulun nāhīka min rajulin" (هذا رجل ناهيك من رجل), and "nahīka min rajulin" (نهيك من رجل), and "nahāka min rajulin" (نهاك من رجل) - meaning that by his seriousness and sufficiency he restrains you (yanhāka) from seeking another. And [a poet] said: "And he is the elder I have told you about - / the elder suffices you (nahāka) in nobility and pride." And "hādhihi mraʾatun nāhiyatuka min mraʾatin" (هذه امرأة ناهيتك من امرأة) - it is masculinized and feminized, dualized and pluralized, because it is an active participle (ism fāʿil). But when you say "nahīka min rajulin" (نهيك من رجل), as you say "ḥasbuka min rajulin," it is not dualized or pluralized, because it is a maṣdar (verbal noun). And in the definite you say: "hādhā ʿAbdullāhi nāhīka min rajulin" (هذا عبد الله ناهيك من رجل), putting nāhīka in the accusative as a ḥāl (circumstantial). And "jazūrun nahiyyatun" (جزور نهية), on the pattern faʿīla, means big and fat. And it is said: "ṭalaba l-ḥājata ḥattā nahiya ʿanhā" (طلب الحاجة حتى نهي عنها), with kasra, meaning he gave it up, whether he had attained it or not. [Additional entries under the letter wāw follow]

Al-nahy (النهي) is al-zajr ʿan al-shayʾ (الزجر عن الشيء), restraining from a thing. God Most High said: "Have you seen the one who forbids (yanhā) a servant when he prays?" (Qur'an 96:9-10). In terms of meaning, there is no difference whether this is by speech or otherwise; and what is by speech, there is no difference whether it is in the form 'Do such-and-such' (e.g. 'avoid such-and-such') or in the form 'Do not do such-and-such.' In terms of wording, it is their saying 'lā tafʿal kadhā' (لا تفعل كذا) 'Do not do such-and-such.' So when it is said 'lā tafʿal kadhā,' it is nahy both in wording and meaning together, as in His saying: "and do not approach this tree" (Qur'an 2:35); and for this reason He said: "did not your Lord forbid you (nahākumā) from this tree" (Qur'an 7:20). And His saying: "But as for he who feared the standing before his Lord and forbade the soul (nahā l-nafsa) from desire" (Qur'an 79:40) - He did not mean that he says to himself 'Do not do such-and-such,' but rather meant subduing it from its appetite and repelling it from what it longed for and had set its mind upon. Likewise, forbidding wrong (al-nahy ʿan al-munkar) may be done at times with the hand, at times with the tongue, and at times with the heart. God Most High said: "Do you forbid us (a-tanhānā) to worship what our fathers worshipped?" (Qur'an 11:62). And His saying: "Indeed God commands..." up to "...and forbids (yanhā) indecency" (Qur'an 16:90) - meaning He urges the doing of good and restrains from evil, partly through the reason (ʿaql) He has instilled in us, and partly through the sharʿ (revealed law) He has legislated for us. Al-intihāʾ (الانتهاء) is desisting (al-inzijār) from what one has been forbidden. God Most High said: "Say to those who disbelieve: if they desist (in yantahū), what has passed will be forgiven them" (Qur'an 8:38). And He said: "If you do not desist (tantahi), I will surely stone you, so leave me" (Qur'an 19:46). And He said: "If you do not desist (tantahi), O Noah, you will surely be among those who are stoned" (Qur'an 26:116). "Will you not then desist (muntahūn)?" (Qur'an 5:91). "Whoever receives an admonition from his Lord and desists (fa-ntahā), he shall have what is past [forgiven]" (Qur'an 2:275), i.e. he has reached his nihāya (limit) thereby. Al-inhāʾ (الإنهاء) originally means conveying the prohibition (iblāgh al-nahy), then it became used conventionally for conveying anything at all, so one says 'anhaytu ilā fulānin khabara kadhā' (أنهيت إلى فلان خبر كذا), meaning I conveyed the news to him, i.e. I brought it to its furthest point (nihāya) with him. And 'nāhīka min rajulin' (ناهيك من رجل) is like your saying 'ḥasbuka' (حسبك) - its meaning is that he is the ultimate (ghāya) in what you seek, and restrains you (yanhāka) from seeking another. And 'nāqatun nahiyyatun' (ناقة نهية) is a she-camel that has attained the utmost (tanāhat) in fatness. Al-nahiyya (النهية) is the intellect (al-ʿaql) that restrains from base acts; its plural is nuhā (نهى). God Most High said: "Indeed in that are signs for those of understanding (li-ulī l-nuhā)" (Qur'an 20:54). And tanhiyat al-wādī (تنهية الوادي) is where the flood-torrent ends up. And nahāʾ al-nahār (نهاء النهار) is the day's height. And 'he sought the thing until nuhiya ʿanhā' (طلب الحاجة حتى نهي عنها), i.e. he ceased seeking it, whether he had attained it or not.

Al-nahy (النهي) is the opposite of al-amr (command). Nahāhu yanhāhu nahyan (نهاه ينهاه نهيا) "he forbade him," fa-ntahā wa-tanāhā (فانتهى وتناهى): he desisted (kaffa). Sībawayh cited a verse by Ziyād ibn Zayd al-ʿUdhrī: "Whenever my knowledge reaches its limit, I stop where it stops - / he either prolongs and dictates, or halts (tanāhā) and cuts short." And he said, regarding the hollow verb with alif: 'nahawtuhu ʿan al-amr' (نهوته عن الأمر) has the same meaning as 'nahaytuhu' (نهيته). 'Nafsun nahātun' (نفس نهاة) means a soul that desists (muntahiya) from a thing. 'Tanāhaw ʿan al-amr wa-ʿan al-munkar' (تناهوا عن الأمر وعن المنكر) means they forbade one another. In the Noble Revelation: "They did not forbid one another (lā yatanāhawna) from any wrong they committed" (Qur'an 5:79) - it may be that its meaning is 'they did not desist' (yantahūna). And 'nahaytuhu ʿan kadhā fa-ntahā ʿanhu' (نهيته عن كذا فانتهى عنه); and the saying of al-Farazdaq: "fa-nahāka ʿanhā munkarun wa-nakīr" (فنهاك عنها منكر ونكير) - he only doubled the letter for emphasis. In the ḥadīth about the night vigil (qiyām al-layl): "It is a means of nearness to God and a manhāh (منهاة) from sins" - meaning a state whose nature it is to forbid sin, or it is a place specifically associated with that; it is on the pattern mafʿala from al-nahy, with the mīm being an augment. And [a poet's] saying: "Sumayya, leave off - if you set out early in the morning, / gray hair and Islam suffice as a restrainer (nāhiyan) for a man." The correct view is that nāhiyan (ناهيا) is the active participle (ism al-fāʿil) from nahaytu, like sāʿin (ساع) from saʿaytu and shārin (شار) from sharaytu. But it may also be that nāhiyan here is a maṣdar (verbal noun), like al-fālij (الفالج) and similar cases where the maṣdar comes on the pattern fāʿil, as though he said: "gray hair and Islam suffice a man as nahy and radʿ [restraint and deterrence]," i.e. 'possessing nahy' (dhā nahyin), the muḍāf being elided, and the lām being attached to what the speech indicates; on this reading it would not be attached to nāhī itself, because a maṣdar cannot have any part of its complement (ṣila) precede it. And the noun form is al-nahiyya (النهية). And 'fulānun nahiyyu fulānin' (فلان نهي فلان) means he forbids him (yanhāhu). It is said: 'innahu la-amūrun bi-l-maʿrūf wa-nahuwwun ʿan al-munkar' (إنه لأمور بالمعروف ونهو عن المنكر), on the pattern faʿūl. Ibn Barrī said: by analogy it should be said 'nahiyy' (نهي), because when wāw and yāʾ come together and the first is preceded by a sukūn, the wāw is converted to yāʾ; he said: similar to this irregularity is their saying, for the plural of fatā (فتى), 'futūw' (فتو). And 'fulānun mā lahu nāhiya' (فلان ما له ناهية) means he has no restrainer. Ibn Shumayl said: 'istanhaytu fulānan ʿan nafsihi fa-abā an yantahiya ʿan masāʾatī' (استنهيت فلانا عن نفسه فأبى أن ينتهي عن مساءتي) [I asked so-and-so to restrain himself, but he refused to desist from harming me]. And 'istanhaytu fulānan min fulānin' (استنهيت فلانا من فلان) means you said to him: 'Restrain him (inhahu) on my behalf.' And it is said: 'mā yanhāhu ʿannā nāhiya' (ما ينهاه عنا ناهية), meaning nothing restrains him from us at all. Al-Kilābī said: a man says to another, when you have been entrusted with authority, 'fa-nhah' (فانهه), meaning refrain from wrongdoing; he said: 'inhah' (انه) has the meaning of 'intahi' (انته), said with kasra on the hāʾ, and when pausing one says 'fa-nhah' (فانهه), meaning desist. Abū Bakr said: one says 'marartu bi-rajulin kafāka bihi' (مررت برجل كفاك به) 'I passed by a man - he suffices you,' and 'marartu bi-rajulayni kafāka bihimā' (مررت برجلين كفاك بهما), and 'marartu bi-rijālin kafāka bihim' (مررت برجال كفاك بهم), and 'marartu bi-mraʾatin kafāka bihā' (مررت بامرأة كفاك بها), and 'bi-mraʾatayni kafāka bihimā' (بامرأتين كفاك بهما), and 'bi-niswatin kafāka bihinna' (بنسوة كفاك بهن) - and 'kafāka' (كفاك) is not dualized, pluralized, or feminized, because it is a verb governed by the bāʾ [that follows]. And 'fulānun yarkabu l-manāhī' (فلان يركب المناهي) means he commits what is forbidden. And al-nahiyya and al-nihāya (النهية والنهاية) [both mean] the ghāya (utmost limit) and end of everything, and that is because... [entry continues]