غَيْرٌ
1.
signifies i. q.
سِوًى [Other]: and the plural is أَغْيَارٌ: (S:) [but غَيْر itself often has a plural meaning, as will be seen in what follows:] or [according to general usage, as will be seen below,] غَيْرُ signifies i. q.
سِوَى [other than; exclusively of; or not, as used before a substantive or an adjective]. (Msb, K: in the CK [erroneously] سِوًى.) It is used to qualify a subst.; [governing (as a prefixed noun) the noun that follows it in the gen. case;] and when so used, it is put in the same case as the noun preceding it. (S.) It qualifies an indeterminate noun: (Mughnee, Msb:) you say جَاءَنِى رَجُلٌ غَيْرُكَ [A man, other than, or not, thou, came to me]: (Msb:) and نَعْمَلْ صَالِحًا
غَيْرَ الَّذِى كُنَّا نَعْمَلُ [We will in that case do good, other than, or not, what we used to do: (Qur'an, 35:34:)]: (Mughnee:) and مِنْ مَاءٍ غَيْرِ اسِنٍ [Of water other than, or not, altered in taste and colour]. (Qur'an, 47:16.) It is a noun necessarily prefixed, as to the sense, to a noun which it governs in the gen. case: but sometimes it is without the latter, when the meaning is understood and it is preceded by لَيْسَ, (Mughnee, K,) or by لَا: (K:) [in which case it signifies Any other person or thing; any person or thing beside, or else:] you say قَبَضْتُ عَشَرَةً لَيْسَ غَيْرُهَا [I received ten; not other than they was received by me; i. e., not any other thing; or not anything beside, or else]; (Mughnee, K;) the enunciative, مَقْبُوضًا, being suppressed: (Mughnee:) and ليس
غَيْرَهَا, (Mughnee, K;) the noun [of ليس] being understood; i. e., لَيْسَ المَقْبُوضُ غَيْرَهَا: (Mughnee:) and ليس غَيْرَ; in which the affixed noun [for المضاف, in the K, I read المضاف اليه, as in the Mughnee,] is suppressed, and the noun [of ليس] is also understood: (Mughnee, K:) and ليس غَيْرُ; (Mughnee, K;) in which, according to Mbr, and the later authors, غير is indecl., being likened to قَبْلُ and بَعْدُ, so that it may be either the noun or the enunciative [of ليس] or, according to Akh, it is decl., because it is not a noun of time like قَبْلُ and بَعْدُ, nor of place like فَوْقُ and تَحْتُ, but like كُلٌّ and بَعْضٌ, so that it is the noun [of ليس], and the enunciative is suppressed; (Mughnee;) or it may be either indecl. or decl., (Mughnee, K,) according to Ibn-Kharoof: (Mughnee:) and ليس غَيْرًا, and ليس غَيْرٌ; (Mughnee, K;) in both which cases it is decl., as though the affixed noun were mentioned: (Mughnee:) and لَا غَيْرُ; for the saying, [which we find in the Mughnee,] apparently taken from a statement of Seer, that this is incorrect, is not good, since it occurs in the following verse, cited by Ibn-Málik;
[Aim thou at having an answer by which thou mayest be safe; for, by our Lord, respecting an action which thou shalt have done before, not any other thing, or not anything beside or else, thou wilt be asked]. (K.)جَوَابًا بِهِ تَنْجُو اعْتَمِدْ فَوَرَبِّنَالَعَنْ عَمَلٍ أَسْلَفْتَ لَا غَيْرُ تُسْأَلُ
2.
It does not become determinate by its being prefixed to another noun, because it is very vague: but it is also applied as an epithet to a determinate noun which is near to being indeterminate; as in صِرَاطَ
الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ [The way of those upon whom Thou hast conferred favour; the other than, or those who are not, the objects of anger; (Qur'an, 1:6 and 7;)] because the noun rendered determinate by the article ال denoting a genus is near to being indeterminate, and because when غير occurs between two contraries its vagueness becomes weakened, (Mughnee, K, *) or altogether departs: (K:) or it is here applied as an epithet to a determinate noun because it resembles a determinate noun in its being prefixed to such a noun: (Msb:) Az says that غير is here in the gen. case because it is an epithet to الذين; and that it may be an epithet to [what is technically termed in this instance] a determinate noun [as having the article ال prefixed to it] because الذين has not [in itself] a direct meaning (لِأَنَّ الَّذِينَ
غَيْرُ مَصْمُودٍ صَمْدُهُ), [it being merely a conjunct noun, the meaning of which is determined by what follows it,] notwithstanding it has the article ال prefixed to it: Abu-l-'Abbás says that Fr holds الذين to have the office of an indeterminate noun; and غير to be an epithet of it; not of any other noun; but that غير, according to some, may be an epithet relating to the nouns implied in انعمت
عليهم, these not having a direct meaning: Akh says that غير [with what follows] is a substitute [for الذين with what follows], as though the meaning were صِرَاطَ غَيْرِ المَغْضُوبِ عَلَيْهِمْ [the way
of those who are not the objects of anger]. (TA.) The reading غَيْرَ is also related, on the authority of Ibn-Ketheer, in the accusative case, as a denotative of state, [meaning they being not the objects of anger,] relating to the pronoun governed in the gen. case by the preposition [in عليهم]; or by أَعْنِى [I mean] understood; or as an exceptive, [according to a usage to be explained below,] if the favours be interpreted as conferred in common upon the two classes of persons. (Bd.)
3.
As it resembles a determinate noun in its being prefixed to a determinate noun, [as المغضوب in the above-cited passage of the Qur'an,] some have presumed to prefix to it the article ال: but against this it may be urged, that its prefixion to a determinate noun is not to render the expression determinate, but for specification; and ال does not imply specification. (Msb.)
4.
In the following verse of Hassán,
the meaning is, [A prophet came to us, who appeared in the darkness of night, a director in the right way,] and we did not weigh another than him with another than the other, i. e., with him. (Mughnee.)أَتَانَا فَلَمْ نَعْدِلْ سِوَاهُ بِغَيْرِهِنَبِىٌّ بَدَا فِى ظُلْمَةِ اللَّيْلِ هَادِيَا
5.
[وَغَيْرُ ذٰلِكَ is a phrase of frequent occurrence, meaning Et cœtera.]
6.
7.
It is also used in the sense of لَا [meaning Not, as used before a participle]; (S, K;) and then it is in the accusative case, as a denotative of state; (S;) as in the phrase فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ, (S, K,) in the Qur'an, 2:168, and other places], (S,) i. e., جَايءِعًا لَا بَاغِيًا [But whosoever is necessitated, being hungry, not transgressing the due bounds]. (S, K.)
8.
It is also used as an exceptive, (S, Mughnee,) in the sense of إِلَّا [Except; save; or but]; (Msb, K;) and then it is put in the same case in which the word following إِلَّا would be put in the same phrase, (S, Mughnee, Msb, K,) because it is originally a qualificative, and its use as an exceptive is adventitious: (S:) therefore you say جَاءَ القَوْمُ غَيْرَ زَيْدٍ [The people came, except Zeyd]; and مَا جَاءَنِى أَحَدٌ غَيْرَ
زَيْدٍ and غَيْرُ زَيْدٍ [Not any one came to me, except Zeyd]: (Msb, K:) or its case depends upon the governing words, so that you say مَا قَامَ غَيْرُ زَيْدٍ [No one stood, except Zeyd], and مَا رَأَيْتُ غَيْرَ زَيْدٍ [I saw not any, except Zeyd]: (Msb:) but Fr says that some of the Benoo-Asad and Kudá'ah put غير in the accusative case, when used in the sense of إِلَّا, whether the phrase before it be complete or incomplete; saying مَا جَاءَنِى غَيْرَكَ [Not any one came to me, except thou], and ما جاءنى أَحَدٌ غَيْرَكَ [Not any one came to me, except thou]: (S, Msb:) and AA says that when غير has the place of إِلَّا, it is put in the accusative case. (Msb.) In the saying لَا إِلٰهَ غَيْرُ اللّٰهِ [There is no deity other than God], غير is in the nom. case because it is the enunciative of لا; but it may be put in the accusative case, as meaning إِلَّا. (Msb.) When, as an exceptive, it is prefixed to an indecl. word [and not preceded by a preposition], it may be itself indecl., with fet-h for its termination; as in the following verse;
[Nought prevented the drinking from it, except that a pigeon cooed, upon branches having اوقال, which apparently means stumps of cut shoots]. (Mughnee, K.) [See also an example (of غَيْرَ أَنَّ) in a verse cited voce بَيْدَ.]لَمْ يَمْنَعِ الشُّرْبَ مِنْهَا غَيْرَ أَنْ نَطَقَتْحَمَامَةٌ فِى غُصُونٍ ذَاتِ أَوْقَالِ
9.
[It is often used with a preposition; as in بِغَيْرِ حِسَابٍ
Without reckoning; (Qur'an, 2:208, &c.;) and مِنْ غَيْرِ سُوْءٍ
Without leprosy. (Qur'an, 20:23, &c.)]
10.
11.
[Hence,] الدَّهْرِ
غِيَرُ, the former of these two words being of the same measure as عِنَب, The accidents, or casualties, of time or fortune, which alter, or change, things: (K:) [or alteration, or change, of time or of fortune; for] IAmb says, with respect to the saying لَا أَرَانِى اللّٰهُ بِكَ غِيَرًا [May God not show me, in thee, alteration of state], that غِيَرٌ is from تَغَيُّرُ الحَالِ, a subst. like قِطَعٌ [as meaning “ a portion of the night ”]; or that it may be a plural, of which the singular is
غِيْرَةٌ. (TA.)