وقيa single word denoting the warding of one thing off another by means of something else. (root wqy)

Everything that protects (waqā وقى) something is called a wiqāʾ (وقاء) and wiqāya (وقاية) for it. You say: 'tawaqqa Allāh, yā hādhā' (توق الله يا هذا) — 'fear/guard yourself against God, O you.' And whoever disobeys God, no protector (wāqiya واقية) will shield him from Him except by making repentance. A man is called taqiyy (تقي) or wiqiyy (وقي), with the same meaning. Al-taqwā (التقوى) is originally waqwā (وقوى), on the pattern faʿlā, from waqaytu (وقيت); when [the letter] took a fatḥa it was replaced by a tāʾ, and this replacement was retained in the conjugation of the verb, in al-taqā (التقى), al-taqwā (التقوى), al-taqāh (التقاة), and al-taqiyya (التقية). Al-taqāh (التقاة) is [properly] on the pattern faʿla, like tuhma (تهمة) and tukaʾa (تكأة), but it was lightened, so its alif became soft. [Al-taqāh is a plural, and it is] also pluralized as taqīy (تقي), just as al-abāh (الأباة) is pluralized as abīy (أبي). 'A wāqī saddle' (سرج واق) is one that does not chafe [the horse]; it is between al-wiqāʾ (الوقاء) and mā awqāhu (ما أوقاه) [that which best protects it]. 'A wāqī horse' (فرس واق) is one that is limping — waqā yaqī waqyan (وقى يقي وقيا), meaning 'it limped.' He said: 'Their horses limp beneath the swirling dust, yet you do not see their hooves worn away in the saddle-frame.'

Ittaqā yattaqī (اتقى يتقي): its origin is iwtaqā (اوتقى) on the pattern iftaʿala; the wāw was changed to yāʾ because of the kasra before it, then it was replaced by a tāʾ and assimilated. When its use in the iftiʿāl form became common, people supposed the tāʾ was a root letter, so they made it ittaqā yattaqī (إتقى يتقى), with fatḥa on the tāʾ in both forms, lightened. Then, finding no pattern in their speech to attach it to, they said: taqā yattaqī (تقى يتقى), like qaḍā yaqḍī (قضى يقضى). Aws said: 'It wards you off with a single knot, and pleasing to your two hands it is when brandished, gliding smooth in the grip.' Another said: 'The polishers polished them and made them pure, all light, each one parries by its mark.' Another said: 'I do not fear the jealous one when he sees me, and one like me stands firm among the staunch and steadfast.' Whoever transmits it with a vowel on the tāʾ [i.e. taqā] follows the lightening mentioned above. In the imperative you say: 'tiq!' (تق) to a man, and 'taqī!' (تقي) to a woman. He said: 'O Nuʿmān, do not cut off our increase — fear God (تق الله) regarding us, and the Book which you recite.' He built the imperative on the lightened form, thus dispensing with the alif by means of the vowel on the second letter in the imperfect. Al-taqwā (التقوى) and al-taqā (التقى) are one and the same; the wāw is substituted for the yāʾ, as mentioned regarding riyā (ريا). Al-taqāh (التقاة) is [the same as] al-taqiyya (التقية). One says: ittaqā taqiyyatan wa-taqātan (اتقى تقية وتقاة), like ittakhama tukhmatan (اتخم تخمة). Al-taqā (التقى) also means al-muttaqī (المتقى), the God-fearing one. And they have said: 'mā atqāhu lillāh!' (ما أتقاه لله) — 'how God-fearing he is!' And the poet's saying: 'Whoever fears [God], God is with him, and God's provision comes both evening and morning.' He has inserted a jazm upon a jazm out of poetic necessity. One says: 'qi ʿalā ẓalʿika' (ق على ظلعك), meaning 'keep to your limp and go slowly,' like 'irqa ʿalā ẓalʿika' (ارق على ظلعك). 'A wāqī saddle' (سرج واق) is one that does not chafe. 'A wāqī horse' (فرس واق) is one wary of walking due to pain felt in its hoof. It is [conjugated] waqā yaqī (وقى يقي), according to al-Aṣmaʿī. The brave man is called muwaqqā (موقى), meaning 'very wary/cautious.' Tawaqqā (توقى) and ittaqā (اتقى) are synonymous. Waqāhu Allāhu wiqāyatan (وقاه الله وقاية), with kasra, means 'God protected him.' Al-wiqāya (الوقاية) is also the [garment] worn by women. Al-waqāya (الوقاية), with fatḥa, is a [dialectal] variant. Al-wiqāʾ and al-waqāʾ (الوقاء) [both vocalizations]: that with which you protect something. Al-ūqiyya (الأوقية) in ḥadīth is forty dirhams, as it was formerly; but today, by common usage and according to physicians' reckoning, the ūqiyya equals ten dirhams and five-sevenths of a dirham, i.e. an istār (إستار) and two-thirds of an istār. Its plural is al-awāqī (الأواقي), like uthfiyya/athāfī (أثفية/أثافي); and if you wish you may lighten the yāʾ in the plural. Al-awāqī (الأواقي) is also the plural of wāqiya (واقية). Muhalhil said: 'She struck her breast toward me and said: O ʿAdiyy, indeed [the protectors] have protected you...' [entry continues]

Wāw, qāf, and yāʾ (و ق ي): a single root indicating the repelling of one thing from another by means of something else. Waqaytu-hu (وقيته) — 'I protected it' — aqīhi (أقيه), waqyan (وقيا). Al-wiqāya (الوقاية) is that by which a thing is protected. 'Ittaqi Allāh' (اتق الله), 'fear/guard yourself against God': tawaqqahu (توقه), i.e., set up between yourself and Him something like a protective barrier. The Prophet (peace be upon him) said: 'Guard yourselves against the Fire even with half a date [given in charity]' (اتقوا النار ولو بشق تمرة), as if meaning: make it a protection between yourselves and it. Among what deviates from this root is al-waqā (الوقى); they said it means a slight limp.

Al-wiqāya (الوقاية): the preservation of a thing from what would harm and injure it. One says: waqaytu al-shayʾa aqīhi wiqāyatan wa-waqāʾan (وقيت الشيء أقيه وقاية ووقاء). God Most High said: 'So God protected them' (فوقاهم الله) [al-Insān 76:11]; 'and protected them from the punishment of the Blazing Fire' (ووقاهم عذاب الجحيم) [al-Dukhān 44:56]; 'and they have no protector against God' (وما لهم من الله من واق) [al-Raʿd 13:34]; 'you have no protector or guardian against God' (ما لك من الله من ولي ولا واق) [al-Raʿd 13:37]; 'guard yourselves and your families against a Fire' (قوا أنفسكم وأهليكم نارا) [al-Taḥrīm 66:6]. Al-taqwā (التقوى) is placing the self in a state of protection from what is feared — this is its precise meaning. Fear is then sometimes called taqwā, and taqwā sometimes called fear, according to the naming of a thing by its cause and of the cause by its effect. In the customary usage of the Sacred Law, al-taqwā came to mean the guarding of the self from what leads to sin, by abandoning the forbidden, and this is completed by abandoning some of the permissible as well, due to what is reported: 'The lawful is clear, and the unlawful is clear, and whoever grazes around the protected pasture is liable to fall into it.' God Most High said: 'So whoever fears [God] and reforms, no fear shall be upon them, nor shall they grieve' (فمن اتقى وأصلح فلا خوف عليهم ولا هم يحزنون) [al-Aʿrāf 7:35]; 'Indeed God is with those who fear [Him]' (إن الله مع الذين اتقوا) [al-Naḥl 16:128]; 'and those who feared their Lord will be driven to Paradise in groups' (وسيق الذين اتقوا ربهم إلى الجنة زمرا) [al-Zumar 39:73]. And because taqwā has [various] stations, He said: 'And fear a Day in which you will be returned to God' (واتقوا يوما ترجعون فيه إلى الله) [al-Baqara 2:281]; 'and fear your Lord' (واتقوا ربكم) [al-Nisāʾ 4:1]; 'and whoever obeys God and His Messenger, and fears God and is wary of Him' (ومن يطع الله ورسوله ويخش الله ويتقه) [al-Nūr 24:52]; 'and fear God, through whom you ask one another, and [heed] the ties of kinship' (واتقوا الله الذي تسائلون به والأرحام) [al-Nisāʾ 4:1]; 'Fear God as He should be feared' (اتقوا الله حق تقاته) [Āl ʿImrān 3:102]. The specific meaning of each of these expressions [comes] later in this book. One says: 'ittaqā fulānun bi-kadhā' (اتقى فلان بكذا) — so-and-so made such-and-such a protection for himself. His saying: 'Is he who shields himself with his face from the evil of the punishment on the Day of Resurrection...' (أفمن يتقي بوجهه سوء العذاب يوم القيامة) [al-Zumar 39:24] indicates the severity of what will befall them, and that the most fitting thing they use to shield themselves from the punishment on the Day of Resurrection is their own faces — so that it becomes like His saying: 'and the Fire will cover their faces' (وتغشى وجوههم النار) [Ibrāhīm 14:50], and 'the Day they are dragged into the Fire upon their faces' (يوم يسحبون في النار على وجوههم) [al-Qamar 54:48].

Waqāhu Allāhu waqyan wa-wiqāyatan wa-wāqiyatan (وقاه الله وقيا ووقاية وواقية): He protected/guarded him. Abū Maʿqil al-Hudhalī said: 'So it returns upon you — for you indeed have a portion, and a guardian like the guardian of the dogs.' In the ḥadīth: 'fa-waqā aḥadukum wajhahu al-nāra' (فوقى أحدكم وجهه النار) — 'so let each of you protect his face from the Fire.' Waqaytu al-shayʾa aqīhi (وقيت الشيء أقيه) means: I preserved and shielded it from harm. This wording is [grammatically] a statement of fact but intended as a command, i.e., let each of you protect his face from the Fire through obedience and charity. In the ḥadīth of Muʿādh: 'wa-tawaqqa karāʾima amwālihim' (وتوق كرائم أموالهم) — 'and avoid the choicest of their wealth' — meaning avoid them and do not take them in [payment of] ṣadaqa, because they are precious to their owners; so take the middling, neither the highest nor the lowest. Tawaqqā (توقى) and ittaqā (اتقى) are synonymous. From this is the ḥadīth: 'tabaqqahu wa-tawaqqahu' (تبقه وتوقه) — meaning: preserve yourself, do not expose it to ruin, and guard against calamities and beware of them. And Muhalhil's saying: 'She struck her breast toward me and said: O ʿAdiyy, indeed the protectors (al-awāqī) have protected you.' He meant the wāw in the plural of wāqiya (واقية), and turned the first wāw into a hamza. Waqāhu (وقاه): he protected him. Waqāhu mā yakrahu (وقاه ما يكره) and waqqāhu (وقّاه): he shielded him from it; the lightened form is more common. In the Noble Qurʾān: 'So God protected them from the evil of that Day' (فوقاهم الله شر ذلك اليوم) [al-Insān 76:11]. Al-wiqāʾ, al-waqāʾ, al-wiqāya, al-waqāya, and al-wāqiya (الوقاء والوقاء والوقاية والوقاية والواقية) [various forms]: everything with which you protect something. Al-Liḥyānī said: all of these are verbal nouns of waqaytuhu al-shayʾa (وقيته الشيء). In the ḥadīth: 'Whoever disobeys God, no protector will shield him from Him except through making repentance.' Al-Bāhilī and others cited this line for al-Mutanakhkhil al-Hudhalī: 'His precautions (waqiyyātuhu) will not protect him from death; that has been decreed for him in the repository (al-mahbil).' He said: waqiyyātuhu (وقياته) is what he protects himself with, from his wealth; and al-mahbil (المهبل) is the place of deposit. One says: 'waqāka Allāhu sharra fulānin wiqāyatan' (وقاك الله شر فلان وقاية) — 'may God protect you from the evil of so-and-so.' In the Noble Qurʾān: 'They have no protector against God' (ما لهم من الله من واق) — meaning 'no defender.' Waqāhu Allāhu wiqāyatan (وقاه الله وقاية), with kasra, means 'God preserved him.' Al-tawqiya (التوقية) is safeguarding and protection. He said: 'Indeed the protected one is like what has been protected.' Tawaqqā (توقى) and ittaqā (اتقى) are synonymous. One says: tawaqqaytu, ittaqaytu, and taqaytuhu (توقيت، اتقيت، تقيته), ataqīhi (أتقيه) — taqan, taqiyyatan, taqāʾan (تقى وتقية وتقاء): I was wary of it; the last form is on the authority of al-Liḥyānī. The noun is al-taqwā (التقوى); the tāʾ is substituted for the wāw, and the wāw for the yāʾ. In the Noble Qurʾān: 'And He gave them their taqwā' (وآتاهم تقواهم) — meaning 'the reward of their taqwā'; it is also said it means 'He inspired them with their taqwā.' His saying: 'He is worthy of taqwā and worthy to forgive' (هو أهل التقوى وأهل المغفرة) means: He is worthy that His punishment be guarded against, and worthy that one act according to what leads to His forgiveness. His saying: 'O Prophet, fear God' (يا أيها النبي اتق الله) means: remain firm upon fear of God and persist in it. His saying: 'Unless you guard yourselves against them, as a precaution' (إلا أن تتقوا منهم تقاة) — it is possible that taqāh is a verbal noun or a plural; the verbal noun is preferable, since in another reading it is 'تقية' (taqiyyatan) instead. The reasoning is from al-Fārisī. Al-Tahdhīb: Ḥumayd read it as taqiyyatan (تقية), and this is a valid reading, except that the first [reading] is more... [entry continues]