النص المفهرس

84
الو
[BOOK I.
Jagged, or was remiss ; syn. jaś: (Ş, M, Ķ; |(T, Ş,) inf. n. Ji, (IAar, T, S,) He was, or
and Fr, IAar, T, Mgh, in explanation of the first
of these verbs :) and he was slow, or tardy :
(M, Ķ; and AA, T, Ş, in explanation of the
second verb :) or he flagged, or was remiss, or
languid, and weah. (AHeyth and T in explana-
tion of all of the above-mentioned verbs except the
ائتلى Mgh,) and) , أَلَا فِى الأَمْرِ ,last.) You say
W, (§,) He fell short, &c., (pai,) in the affair.
, لَمْ يَأْلُ أَنْ يَعْدِلَ فِى ذَلِلًا ,Mgh.) In the saying ,8)
i. e. He did not fall short, &c., ("off ",) in
acting equitably and equally in that, is
suppressed before 1: but in the phrase, st
as some relate it, [ the meaning intended ,مِنَ العَدْلِ
seems to be, They did not hold back, or the like,
from acting equitably ; for here] the verb is
made to imply the meaning of another verb : and
such is the case in the saying, s Buff ý,
meaning I will not refuse to thee, nor partially
or wholly deprive thee of, sincere, honest, or
faithful, advice : (Mgh :) or this last signifies
I will not flag, or be remiss, nor fall short,
to thes in giving sincere, honest, or faithful,
advice. (T, Ş.") It is said in the Kur [iii. 114],
już "ist ý, meaning They will not fall short,
or flag, or be remiss, in corrupting you. (IAar,
T.) And the same meaning is assigned to the
verb in the saying ◌ْوَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُم, in
the Kur [xxiv. 22], by A 'Oheyd : but the pre-
ferable rendering in this case is that of AHeyth,
which will be found below : see 4. (T.) Ks
mentions the phrase, ◌ُأَقْبَلَ بِضَرْبَةٍ لَا يَأْل [He came
with a blow, not falling short, &c.], for " y;
like ◌ٍلا أَدْر [for لا أَدْرِى] . ($, M: [but in the
copies of the former in my hands, for any, I
find ◌ُأَلَّى» ([. يَضْرِبُه [with teshdeed] is also said
of a dog, and of a hawk, meaning He fell short
of attaining the game that he pursued. (TA.)
And of a cake of bread, meaning It was slow
in becoming thoroughly baked. (IAar, IB.) [See
also the phrase ◌َلَا دَرَيْتَ وَلَا اكْتَليْت in a later
2 : see 1, in four places.
part of this paragraph. ] __. You may also, Sjf .
الْوِّ M,) inf.n) ,مَا أَلَوْتُ أَنْ أَفْعَلَهُ or ((١) والشّىْء
(M, K) and Ji, (K, TA, [in a copy of the M
,i,]) meaning I did not leave, quit, cease from,
omit, or neglect, (M, K,) the thing, (K,) or doing
it. (M.) And Bi jt ý Ess Such a one does
not leave, quit, or cease from, doing good. (M.)
And wi Sif L' I did not leave, omit, or
neglect, labour, exertion, effort, or endeavour :
and the vulgar say, Jyt Újf L'; but this is
wrong : 80 says Aş. (T. [See, however, similar
phrases mentioned above. ]) == ýi, aor. as above,
(TA,) inf. n. Ji, (IAar, T, T'A,) also signifies
He strove, or laboured ; he exerted himself, or
his power or ability; (IAar, T, TA ;) as also
* Jt: (T, TA :) the contr. of a signification
before mentioned; i. e. " he flagged," or "was
remiss, or languid, and weak." (TA.) You
my, أَتَانِى فِى حَاجَةٍ فَأَتَوْتُ فِيَهَا He came to me
respecting a want, and I strove, or laboured, &c.,
to accomplish it. (T.) __ And být, aor, as above,
became, able to do it : (IAar, T, S:) and JI,
inf. n. agu, also signifies he was, or became,
able ; (TA ;) and so 51. (ISk, S, TA.)
You say, ◌َهُوَ يَأَلُوهُذَا الأَمْر He is able to perform,
or accomplish, this affair. (T.) And 2, I
was not able to do it. (T, M, K.) And Gi
Such a one came فُلَانْ فِى حَاجَةٍ فَمَّا أَلْوَتُ رَدُّ
to me respecting a want, and I was not able to
rebuff him. (T.) It is said in a trad., .
He who fants ever, or] الدَّهْرَ فَلَا صَامْ وَلَا أَلَّى »
always, may he neither fast] nor be able to fast :
as though it were an imprecation : or it may
be enunciative : another reading is Ji yg, ex-
plained as meaning (+) y,: [see art. Jal :]
but El-Khattabee says that it is correctly
and yi. (TA.) And the Arabs used to say,
(S, M,) [and] accord. to a trad. it will be said to
the hypocrite [in his grave], on his being asked
respecting Mohammad and what he brought,
and answering "I know not," (T in art. Ju,)
,T, 8,M,K,) meaning) (لَا دَرَيْتَ وَلَا أَنْتَلَيْتَ )
accord. to As, (T,) or ISk, (§,) Mayest thou
not know, nor be able to know: (T, §:") or,
accord. to Fr, nor fall short, or flag, in seeking
to know ; that the case may be the more miserable
to thee : (T:) or fi y,, as an imitative sequent
[for Sjf y,, to which the same explanations
,لَا دَرَيْتَ وَلَا تَلَّيت are applicable]: (MK:) or
the latter verb being assimilated to the former,
,وَلا تَلَوْتَ said to mean (,6 , تلو .ISk, T in art)
i. e. nor mayest thou read nor study : (T in art.
i. e. [mayest thou ,لَّا دَرَيْتَ وَلَّا أَتْلَيْتَ or (: تلو
not know,] nor mayest thou have camels follomed
by young ones. (Yoo, ISk, T, Ş, M, Ķ.) __ Also,
(IAar, T,) inf. n. Ji, (IAar, T, Ķ,) He gave him
a thing: (IAar, T, Ķ :") [doubly trans .: ] the
contr. of a signification before mentioned, (also
given by IAar, T and TA,) which is that of
" refusing" [ª person anything : see, above,
(.TA). [لَا أَلُّوكَ نُصْحًا
,إيلًا : .inf. n ,يُؤْلِى .T,8,M, &c.,) mor) , آلى .4
(T, Ş, Mgh,) [and in poetry :yl, (see a reading
of a verse cited voce il,)] He amore ; (T, S, M,
Mgh, K ;) am also تأتى ٢, and انتلى ٧ . (T,S, M,
K.) You say, آلَيْتُ عَلَى الشَّيْء and ◌ُآَلَيْتُه [I more
آَلَيْتُ لَا أَفْعَلُ كَذَا to do the thing]. (M.) [And
I swore that I would not do such a thing; and,
emphatically, I swear that I will not do such
a thing. And آلَى يَمِينًا He more an oath.] It
is said in the Kur [xxiv. 22], j,i vit ý,
meaning, accord. to A Heyth and ,الْفَضْلِ مِنْكُمْ
Fr, And let not those of you who possess super-
abundance swear [that they will not give to
relations &c.]; for Aboo-Bekr [is particularly
alluded to thereby, because he] had sworn that he
would not expend upon Mistah and his relations
who had made mention of [the scandal respecting]
'Áisheh : and some of the people of El-Medeeneh
read + JE ys, but this disagrees with the written
text : A'Obeyd explains it differently : see 1:
but the preferable meaning is that here given.
آَلَى مِنْ نِسَائِهِ شَهْرًا ,.T.) And it is said in a trad)
He swore that he would not go in to his wives
for a month : the verb being here made trans.
by means of . because it implies the meaning
of guest, which is thus trans. (TA.) [See also
an ex. of the verb thus used in the Kur ii. 226.]
,is said to mean One's saying التََّتِى عَلَى اللهِ
By God, such a one will assuredly enter the fire
[of Hell], and God will assuredly make to have
a good issue the work of such a one : but see
the act. part. n. below. (TA.) Efi, inf. n.
as above, She (a woman) took for herself, or
made, or prepared, a sýlls, q. v. (TA.)
5 : see 1, in two places : = and sce 4, in three
places.
8 : see 1, in five places :== and see 4, in two
places.
.الى .in art إلَى see: إلّو or ,الو
Ji, (so in some copies of the §, and so in
the K in the last division of that work, and in
the CK in art. JI, [and thus it is always pro-
nounced,] but in some copies of the K in art. JI
it is written Saji, [as though to show the original
form of its termination, ]) or J,i, (RO in the M,
and in some copies of the $, [and thus it is
generally written, ]) i. q. ,,> [ Possessors of;
possessed of ; possessing; having]; & pl. which
has no sing? (S, M, K) of its own proper letters,
(§, K,) its sing. being >>: ($:) or, as some
Bay, a quasi-pl. n., of which the sing. is ,5 : (K :)
the fem. is Syi, (so in some copies of the § and
Ķ, [and thus it is always pronounced,]) or
Sý,i, (so in other copics of the & and Ķ, [and
thus it is generally written,]) of which the sing.
is Sig : ($, Ķ :) it is as though its sing. were
Ji, (M, K, [in the CK Ji, ]) the [final] > [in
the masc.] being the sign of the pl., (M,) for
it has , [for its termination] in the nom. case,
and s in the accus. and gen. (M, Ķ.) It is
never used but as a prefixed noun. (M, K.)
نَحْنُ أولو : The following are exs. of the nom. case
,Weare possessors of strength] قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ
and possessors of vehement courage], in the Kur
أُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ xxvii. 23]; and]
[The possessors of relationships, these have the
best title to inheritance, one with respect to
another], in the same [viii. last verse and xxxiii.
6]; (TA;) and ◌ِجَاءَنِى أُولُو الأَلْبَاب [The persons
of understandings came to me]; and Juify Sý,f
[Those who are with child; occurring in the
Kur lxv. 4]: (§:) and the following are exs.
وَدَوْنِى وَالْمُكَذِّبِينَ : of the accus. and gen. cases
,And leave thou me, or let me alone] أُولِى النَّعْمَةِ
with the beliers, or discrediters, (i. e., commit
their case to me,) the possessors of ease and plenty],
لَتْنُوْءُ بِاَلْعُصْبَةٍ أُولى in the Kur [Ixxiii. 11]; and
Bi [Would weigh down the company of men
possessing strength], in the same [xxviii. 76].
(TA.) ◌ْوَأُولِى الْأَمْرِ مِنْكُم, in the Kur [iv. 62],
[And those, of you, who are possessors of com-
mand], (M, Ķ,") accord. to Aboo-Is-bák, (M,)

85
Book I.]
means the companions of the Prophet, and the
men of knowledge their followers, (M, K,) and
the possessors of command, who are their followers,
when also possessors of hnowledge and religion :
(Ķ :) or, as some say, [simply] the possessors
of command; for when these are possessors of
knowledge and religion, and take, or adopt and
maintain, and follow, what the men of knowledge
Bay, to obey them is of divine obligation : and
in general those who are termed ,byl J,i, of the
Muslims, are those who superintend the affairs of
such with respect to religion, and everything con-
ducing to the right disposal of their affairs. (M.)
!, accord. to Sb, is originally with , in the
place of the [ى,i.e. the final] alif; and so is عَلَى ; for
the ulifs [in these two particles] are not susceptible
of imáleh; [i. e., they may not be pronounced
ilè and 'alè;] and if either be used as the proper
name of a man, the dual [of the former] is !!!
and [that of the latter] عَلَوَان ; but when a pro-
noun is affixed to it, the alif is changed into yé,
so that you say إليك and عَلَيْلَك ; though some of
the Arabs leave it as it was, saying J'y and Dye.
(§.) It is a prep., or particle governing & noun
in the gen. case, (§, Mughnee, K,) and denotes
the end, as opposed to [, which denotes] the
beginning, of an extent, or of the space between
two points or limits; (S, M;) or the end of an
extent (T, Mughnce, K) of place; [signifying To,
or as far as ; ] as in the phrase [in the Kur xvii. 1],
From] مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى
the Sacred Mosque to, or as far as, the Furthest
Mosque; meaning from the mosque of Mekkch
to that of Jerusalem]; (Mughnee, Ķ ;) or in the
saying, ◌َخَرَجْتُ مِنَ الكُوفَةِ إِلَى مَّة [I ment forth
from El-Koofch to Mekheh], which may mean
that you entered it, [namely, the latter place,] or
that you reached it without entering it, for the
end includes the beginning of the limit and the
furthest part thereof, but does not extend beyond
it. (S.) [In some respects it agrees with,
q. v. And sometimes it signifies Towards; as in
مَالَ إِلَيْهِ He loohed towards me; and نَظَرَ إِلَّىَّ
He, or it, inclined towards him, or it. __. It also
denotes the end of a space of time ; [signifying To,
till, or until; ] as in the saying [in the Ķurii. 183],
Then complete ye the] ثُّ أَتِمُوا الصِّيَامَ إِلَى اللَّيْلِ
fasting to, or till, or until, the night]. (Mughnee,
K.) [Hence, ◌ْإلى أن (followed by a mangoob
Bor.) Till, or until : and إلَى مَتَّى Till, or until,
what time, or when ? i. e. how long? and also to,
till, or until, the time when. See also the last
sentence in this paragraph.]_ [In like manner
,إلَى آخِرٍ and ,إِلَى غَيْرِ ذلِك it is used in the phrases
meaning, (And so on,) to other things, and to the
end thereof ; equivalent to et cætera. ] __. Some-
times, ($,) it occurs in the sense of có, (T, S, M,
Mughnee, K,) when a thing is joined to another
thing ; (Mughnee, Ķ;) as in the phrase [in the
Kur iii. 45 and Ixi. 14], مَنْ أَنْصَارِى إِلَى اللّه [Who
will be my aiders with, or in addition to, God?],
(§, Mughnee, Ķ,) accord. to the Koofees and
some of the Bagrees; (Mughnee ;) i. e. who will
be joined to God in aiding me? (M, TA;) and
الو
w in the saying [in the Kur iv. 2], ,ist ý;
-And devour not ye their pos] أَمْوَالَّهُمْ إِلَى أَمْوَالِكُمْ
sessions with, or in addition to, your possessions];
وَإِذَا خَلَوْا إِلَى [,19 .T,8;) and [in the same, ii)
VE [And when they are alone with their
الذَّوْدُ إِلَى الذَّوْدِ إبل ,devils]; (;) and in the saying
[A few she-camels with, or added to, a few she-
camels are a herd of camels], (§, Mughnee, Ķ,) &
prov., meaning t a little with a little makes much;
($ and A in art. )}}, q. v .; ) though one may not
hey, ◌ْإلى زَيْدٍ مَال meaning ◌ْمَعَ زَيْدٍ مَال :(Mugh-
قُلَانْ حَلِيمْ إِلَى أَدَبٍ وَقِقُّه ,nee:) so too in the saying
[Such a one is clement, or forbearing, with good
education, or polite accomplishments, and intelli-
gence, or knowledge of the law]; (M, TA;) and
80, accord. to Kh, in the phrase, Jul 2
[I praise God with thee : but see another ren-
dering of this phrase below]. (ISh.) In the
فَأَغْسِلُوا وُجُوهَكُمْ وَاَيْدِيَكُمْ ,[8.saying in the Kur [v
it is disputed whether [the meaning , إِلَى المَرَّافِقِ
be Then wash ye your faces, and your arms with
the elbows, or, and your arms as far as the
elbows; i. e., whether] the elbows be meant to be
included among the parts to be washed, or ex-
cluded therefrom. (T.) A context sometimes
shows that what follows it is included in what
قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ precedes it; as in
[I read, or recited, the Kuran, from the beginning
thereof to the end thereof] : or that it is excluded;
" in ◌ِثُّ أَتِمُّوا الصِّيَامَ إِلَى اللَّهُل [explained above] :
when this is not the case, some say that it is
included if it be of the same kind [as that which
precedes]; some, that it is included absolutely ;
and some, that it is excluded absolutely ; and this
is the right assertion ; for with the context it is in
most instances excluded. (Mughnee.) __. It is
also used to show the grammatical agency of the
noun governed by it, after a verb of wonder; or
after a noun of excese importing love or hatred;
[as in ! " i" How lovely, or pleasing, is he
to me! (TA in art. حب,) and مَا أَبْغَضَهُ إِلَى How
hateful, or odious, is he to me! (§ in art. paty;)
and]'as in the saying [in the Kur xii. 33],
O my Lord, the prison is more] السّجْنُ أَحَبُّ إِلَىَّ
pleasing to mej. (Mughnee, Ķ.) [This usage is
similar to that explained in the next sentence.]_
It is syn. with is ; (S, M, Mughnee, Mgb, Ķ ;)
us in the phrase, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is
more desirable, or pleasant, in my estimation than
such a thing]; (Mab;) and in the saying of the
poet,
أَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَدِکْرُهُ
أَشْهَى إِلَىَّ مِنَ الرَّحِيقِ الَّلْسَلِ
.
[Is there no way of return to youth, seeing that
the remembrance thereof is more pleasant to me,
or in my estimation, than mellom wine?] (Mugh-
nee, Ķ :) and accord. to this usage of ! in the
sense of Jie may be explained the saying,
meaning Thou art divorced at the ,طَالِقٌّ إِلَى سَنَّةِ
commencement of a year. (Mab.). It is also
syn. with ل; an in the phrase, وَالأَمْرُ إِلَيْك [And
command, or to command, belongeth unto Thee,
meaning God, as in the Kur xiii. 30, and xxx. 9],
(Mughnee, Ķ,) in a trad. respecting supplication :
(TA:) or, as some say, it is here used in the
manner first explained above, meaning, is ulti-
mately referrible to Thee : and they say,
El abi, meaning, I tell the praise of God unto
thec : (Mughnee :) [but see another rendering of
this last phrase above:] you say also, SI Dis
That is committed to thee, or to thy arbitration.
(Har p. 329.) __. It also occurs as syn. with Jie ;
وَقَضَيْنَا إِلَى ,[4 .as in the saying in the Kur [xvil
And me decreed against the children] بَنِي إِسْرَائِيلَ
of Israel] : (Mab:) or this means and we revealed
to the children of Israel (Bd, Jel) decisively.
(Bd.)- It is also syn. with ; (M, Mughnee,
Ķ ;) as in the saying [in the Kur iv. 89 and vi. 12],
-He will assuredly col] لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ
lect you together on the day of resurrection] :
(K:) thus it may be used in this instance accord.
to Ibn-Málik : (Mughnee :) and it is said to be
so used in the saying [of En-Nabighah, (M,
TA,)]
فَلَا تَتْرُكَّتِى بِالوَعِيدِ كَأَنَّنِى
.
إِلَى النَّاسِ مَطْلِىُّ بِهِ القَّارُ أَجْرَبُ
[Then do not thou leave me with threatening, as
though I were, among men, smeared with tar,
being like a mangy camel]; (M, Mughnee ;) or,
accord. to some, there is an ellipsis and inversion
in this verse ; 31 being here in dependence
upon a word suppressed, and the meaning being,
smeared with pitch, [like & camel,] yet being
united to men : or, accord. to Ibn-'Ogfoor, Un.
is here considered as made to import the meaning
of rendered hateful, or odious; for he says that if
I were correctly used in the sense of , it
: زَيْدَ إِلَى الكُوفَةِ ,it would be allowable to say
(Mughnce :) [or the meaning may be, as though
I were, compared to men, a mangy camel, smeared
with pitch : for] I 'Ab maid, after mentioning
'Alee, ◌ِعِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةٍ فِى المُتْعَنْجَر , mean-
ing My knowledge compared to his knowledge is
like the 5,1,3 [or small pool of water left by a
torrent] placed by the side of the middle of the
sea [or the main desp]. (Ķ in art. jos.) It is
also [said to be] used in the sense of __ in the
.هَلْ لَكَ إِلَى أَنْ تَزَكُى ,[18 .saying in the Kur [lxxix
[Wilt thou purify thyself from infidelity ?] be-
cause it imports the meaning of invitation. (TA.)
-It is also used [in a manner contr. to its
primitive application, i. e.,] to denote beginning,
[or origination,] being syn. with Se; as in the
saying [of a poet],
.
تَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَا
.
أَيُسْقَى فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرًا
[She says, (namely my camel,) when I have
raised the saddle upon her, Will Ibn-Ahmar be
supplied with drink and not satisfy his thirst
from me? i. e., will he never be satisfied with
drawing forth my sweat?]. (Mughnee, Ķ.) __ It
is also used as a corroborative, and is thus [syn-
tactically] redundant; as in the saying in the Kur
[xiv.40],ْفَتَجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِم , with
fet-h to the > [in (573], (Mughnee, K,) accord.

88
الى - الو
[Book I.
to one reading, (Mughnee,) meaning 5 [i. e.
And make Thou hearts of men to love them]:
(K:) so says Fr: but some explain it by saying
that Sy imports the meaning of J. 3; or that
it is originally S>], with kesr, the kesreh being
changed to a fet-hah, and the yé to an alif, as
: نَاصِيّةٌ for نَاصَاة and ,رْضِىَ for رضا when one says
so says Ibn-Málik; but this requires considera-
tion ; for it is a condition in such cases that the
LS in the original form must be movent. (Mugh-
nce.) [Sce art. اَللَّهُمَّ إِلَيْكَ - [.هوى, occurring
in & trad., [is elliptical, and] means O God, I com-
plain unto Thee : or take Thou me unto Thee.
(TA.)- And ◌َأنَّا مِنْكَ وَإِلَيْك mcans I am of thee,
and related to thee. (TA.) _ You say also,
! 651, meaning Betake, or apply, thyself
to, or occupy thyself with, thine own affairs. (T,
Ķ.") And similar to this is the phrase used by
إِلَيْكُمْ TA.) And). فَأَذْهَبِى مَا إِلَيْكِ ,El-Apalid
[alone is used in a similar manner, elliptically, or
as an imperative verbal noun, and] means Betake,
or apply, yourselves to, or occupy yourselves with,
your own affairs, ( 19: 31,) and retire ye,
or withdraw ye, to a distance, or far away, from
us. (ISk.) And إِلَّيِّكَ عَنِّى means Hold, or re-
frain, thou from me : (T, Ķ :) or remove, with-
draw, or retire, thou to a distance from me: SI
used in this sense is an imperative verbal noun.
(Har p. 508.) Sb says, (M,) or Akh, (Har ubi
suprù,) I heard an Arab of the desert, on its being
said to him إليك, reply, ◌َّإلَى ; as though it were
said to him Remove, withdram, or retire, thou to
a distance, and ho replied, I will remove, &c.
(M.) Aboo-Fir'own says, satirizing & Nabathæan
woman of whom he asked for water to drink,
إِذَا طَلَبْتَ المَاءِ قَالَتْ لَيْكَا
.
[ When thou shalt demand water, she will say,
Retire thou to a distance]; meaning, [by IJ,
i. e. JW with an adjunct alif for the sake of
the rhyme, ] JI, in the sense last explained
above. (M.)_One also says, Ii's ŚWI, mean-
ing, Take thon such a thing. (T, Ķ.) __ When
! is iminediately followed by the interrogative
L', both together are written by! [meaning, To
what? whither ? and till, or until, what time,
or when? i. e. how long ?]; and in like manner
(,ما S and K voce) ,عَلَى مَا for عَلَّامَ one writes
(.حَتَّى voce ؟). حَتّى مَا for حتَّمَ and
si and ist and asi! : see El.
Ji One who swears much ; who utters many
oaths : (1Aar, T, Ķ :) mentioned in the Ķ in
art. l; but the present is its proper art. (TA.)
not remiss, in showing love, or affection, to men;
may-be thou wilt attain somewhat of that which
thou wishest : originally relating to a woman
who becomes displeasing to her husband : (§ in
art. „li :) it is one of the proverbs of women :
one says, if I be not in favour, and high estima-
tion, with my husband, I will not fall short, or
flag, or be remiss, in that which may render me
so, by betaking myself to that which he loveth :
(T and TA in art. : ) Meyd says that the
two nouns are in the accus. case because the
: إِلَّا أَكُنْ حَظِيَّةً فَلَا أَكُنْ أَلِيَّةَّ implied meaning is
the latter noun being [accord. to him] for Wii,
for which it may be put for the sake of conformity
[with the former]; and the former having the
signification of the pass. part. n. of fari, or
that of the part. n. of حظى [or ◌ْحَظِيَت].(Har
p. 78.) == An oath ; (T, S, M, Mgh, Ķ;) as also
YỘi (M, K) and Vijfi (T, S, M, K) and 5,5
and Way !: (S, M, K : [in the CK, at any,
is erroneously put for de a,fyl, : ]) it is [origi-
.أَلَايَا .S:) pl): فَعِيلَةً of the measure [,اليوة nally
(S, Mgh.) A poet says, (namely, Kutheiyir, TA,)
قَلِيلُ الأَلَايَا حَافِظُ لِيَِّينِهِ
وَإِنْ سَبَقَتْ مِنْهُ الأَلِيّةُ بَرَّتِ
.
.
[A person of few oaths, who keeps his oath from
being uttered on ordinary or mean occasions;
but if the oath has proceeded from him at any
former time, or hastily, it proves true] : (S, TA :)
or, as IKh relates it, Syl Jets ; meaning, he
says, قَلِيلُ الإِيلَاء ;the ى being suppressed :
sec 4. (TA.)
Qi: see the latter part of the paragraph next
preceding.
Ji Falling short; or falling short of what
is requisite, or what one ought to do; or flagging,
or remiss: [and slow, or tardy : &c .: see 1:]
fem. with i : and pl. of this latter Jigl. ($, TA.)
See Ji, used, accord. to Meyd, for Qui. -
Niggardly, penurious, or avaricious ; impotent
to fulfil duties or obligations, or to pay debts.
(Har p. 78.)
il. The piece of rag which a woman holds
in wailing, (§, TA,) and with which she makes
signs : (TA :) [it is generally dyed blue, the
colour of mourning ; and the woman sometiines
holds it over her shoulders, and sometimes twirls
it with both hands over her head, or before her
face:] pl. Ji .: ($, TA :) which also signifies
rags used for the menses. (TA in art. y.c.)
JE: [part. n. of 5]. It is said in & trad.,
explained as meaning ,وَيْلٌ لِلْمُتَّأَلِّينَ مِنْ أُمَّتِى
Woe to those of my people who pronounce sen-
tence against God, saying, Such a one is in
Paradise, and such a one is in the fire [of Hell]:
but see the verb. (TA.)
q. v. (Ş, K.") ; g ý: see 1 in
.الو .art
jiho i ande ao
( : أنی
.إنَّى see: أنّىْ
, (so in some copies of the $ and in the
M,) accord. to Sb, or yi, (so likewise in the
M, in which it is mentioned in art. 1, [and thus
it is always pronounced,]) or ,i; (so in several
copies of the $ and in the K, in the last division
of enchi of those works, [and thus it is generally
written ; ]) and with the lengthened 1, [and this
is the more common form of the word, i. e. ,,
as it is always pronounced, or ,ý,i, as it is
generally written, both of which modes of writing
it I find in the M.,] (S, M, K,) of the same
measure as it, (M.) indecl., with a kesreh
for its termination ; ($ ;) [These and those,]
& pl. having no proper sing., (S, Ķ,) or a noun
denoting a pl., (M,) or its sing. is Is for the
masc. and os for the fem., ($, K,) for it is both
masc. and fem., ($,) and is applied to rational
beings and to irrational things. (M.) [Thus,]
in the Kur xx. 86, means ،هُمْ أولاً، عَلَى أَثَرِى
[They are these, following near ofter me; or]
they are near me, coming near after me. (Jel,
and Bd says the like.). And in the same, iii. 115,
Nom ye, O ye هَا أَنْتُمْ أُولَاَ، تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ
these believers, love them, and they lone not you.
(Jel.) __ The particle (M) 6 (S. K) used as
an inceptive to give notice of what is about to
be said is prefixed to it, [i. e., to the form with
the lengthened 1,] (S, M, K,) so that you may,
,if [meaning These, like as lin menns " this"].
(Ş, K.) And AZ says that some of the Arabs
Bay, ◌َهؤلاء قَوْمُك [These are thy people], (S, M,')
and :ًرأيتُ هؤلا [I saw these], (M) with tenween
and kesr (S, M) to the hemzch; ($;) and this,
says IJ, is of the dial. of Benoo-'Okeyl. (M.)
-And the J of allocution is added to it, so
that you say, أولئِك ، [or ◌َأُولَائِك, which is the
same, and "cj,i, or "Sý,l, &c.,] and Sý,f,
($, K,) and suy,i, (so in some copies of the §
and in the K,) or suyi, (so in some copies of
the $ and in the M.) in which the [second] J
is augmentative, (M.) and # Śji, with teshdced,
(K,) [all meaning Those, like as Als and Jus
mean " that ;" and hence] Ks says that when
one says digi, the sing. is Jus; and when one
says Dy,i, the sing. is Jis ; ($) or Juyi [or
wuyi, each with an augmentative J, like suj,
(and this, I doubt not, is the correct statement,)]
is as though it were pl. of Jus: (M:) but one
does not say ivýsle, or évry,ti, (M) [nor
stýjk, or the like.] [Thus it is said in the
أُولَائِكَ عَلَى هُدَّى مِنْ رَبِمْ وَأُولَائِكَ هُمْ ,4 .Kur ii
Sy Ji's Those follow a right direction from
their Lord, and those are they who shall prosper.]
" [A falling short; or a falling short of
what is requisite, or what one ought to do; or
a flagging, or remissness ; and slowness, or tardi-
ness : ] a subst. from yi as signifying as and
إِلَّا حَظِيَّةً فَلَّا (M.) Hence the prov., (M) . أَبْطَأ
ii, i. e. If I be not in favour, and high estima-
tion, I will not cease seching, and labouring,
الى
He (,؟) ،أَلَّى .inf. n ، يأتى .S,K,) nor) ، أَبِى .1
and wearying myself, to become so : (M, Ķ :* )
or if thou fail of good fortune in that which
thou seekest, fall not short, or flag not, or be (a man, $) was, or became, large in the LJi, And sometimes sy,i is applied to irrational

87
الى
Book I.]
things, as in the phrase ◌ِبَعْدَ أُولَائِكَ الأَيَّام [After
those days]; and in the Kur [xvii. 38], where
إِنَّ السَّمْعَ وَالْبَصْرَ وَاَلْفُؤَادَ كُلُّ أُولَائِك ,it is said
Verily the ears and the eyes] كَانَ عَنْهُ مَسْؤُولاً
and the heart, all of those shall be inquired of ].
(S.)-The dims. are أيا and " أنيَّاء (S,M)
and fi: (M:) for the formation of the dim.
of a noun of vague application does not alter
its commencement, but leaves it in its original
state, with fet-h or damm, [as the case may be,]
and the s which is the characteristic of the dim.
is inserted in the second place if the word is
one of two letters, [as in the instance of US, dim.
of Is,] and in the third place if it is a word of
three letters. (S.) == Fyl, (as in some copics of
; العُلَى the S and T,) of the same mensure as
($; [wherefore the author of the TA prefers this
mode of writing it, which expresses the manner
in which it is always pronounced ;]) or ý'yı ;
(ISd, TA;) or الأولى ; (so in some copics of the
Ş and T ;) is likewise a pl. having no proper
sing., [meaning They who, those which, and
simply who, and which,] its sing. being sufl;
($;) or is changed from being a noun of indica-
tion so as to have the meaning of ◌َالَّذِين ; as also
'yı; wherefore they have the lengthened as
well as the shortened alif, and that with the
lengthened alif is inade indeel. by terminating
with a kesrel. (ISd.) A poet says,
·
·
وَإِنَّ الأُولَى بِالطَّفّ مِنْ آلِ هَاشٍِ
تَآَسَوْا فَسَنُّوا لِلْكِرَامِ التَّاسِيَا
·
[And they who are in Et-Tuff, of the family
of Hashim, shared their property, one with
another, und so set the example, to the generous,
of the sharing of property]. (T, and $ in art.
in the pluce الآلى where, in one copy, I find ,اسو
of الأولى.) And another poet says,
وَإِنَّ الأُلَاءِ يَعْلَمُونَكَ مِنْهُمُ
.
[ And verily they who know thee, of them] : which
shows what has been said above, respecting the
change of menning. (ISd.) Ziyad El-Agjam
uses the former of the two words without JI,
saying,
·
فَأَنْتُمْ أُولَى جِئْتُمْ مَعَ البَقْلِ وَالدَّبی
.
·
فَطَّارَ وَهْذَا شَخْصُكُمْ غَيْرُ طَائِرٍ
.
[For ye are they who came with the herbs, or
leguminous plants, and the young locusts, and
they have gone away, while these, yourselves,
are not going away] : (T:) he means that their
nobility is recent. (Ham p. 678; where, instead
of فأنتم and أولى, we find ◌ْوَأَنْتُم and أَلَا.) _ In
the phrase العَرَبُ الأولى , (as in the L, and in
some copies of the $ and K,) or Fyl, (as also
in the L, and in other copies of the S and K,
[and thus it is always pronounced, ]) syl or
سَلَّقُوا the verb , الَّذِينَ may also signify الالى
being suppressed after it, because understood ;
[so that the meaning is, The Arabs who have
preceded, or passed away;] so says Ibn-Esli-
Shejerce : (L :) or it is formed by transposition
from ◌ُالأوّل , being pl. of أولى [fem. of ◌ُأُوَّل], like
,and it is thus in the phrase : آخَرُ pl. of من آخر مه
The first Arabs] الأَلَّى or ذَهَبَتِ العَرَبُ الأُولَى
have passed away]. ($, K.) 'Obeyd Ibn-El-
Abras uses the phrase, نَحْنُ الآلى [as meaning
We are the first]. (TA.)
. إِلَّى see: إِنَّىْ
.الو .and see also art =: إِلَّى sce: إلّى
M, K,) the ,$) ,ألَّى ٧ T,S, M, K) and) إِلَى
latter said by Zekerceyà to be the most common,
and the same is implied in the $, but MF says
that this is not known, (TA,) and 21, (T,) or
* Ji, (Es-Semeen, Ķ,) like 33, (Es-Semeen,
TA,) [belonging to art. الو,] and إلى ٧ (T, M, K)
and ◌ْالى (M,K) and الىْ ٧ (Es-Sakhawee, Zeke-
recyà, TA) and 1, (the same,) or yl, occur-
ring at the end of a verse, but it may be a
contraction of ý1, meaning je, (M,) A benefit,
benefaction, favour, boon, or blessing : pl. : f.
أنَّى and إلى T, S, M, K, &c.) IAmb says that)
are originally 92 and 95. (TA.)
portion of flesh in ( [app. a mistranscription
for . from]) the little finger to the prominent
cxtremity of the ulna next that finger, at the
wrist: (TA :) or the portion of flesh in the iss
of the thumb. (K) - ◌ِآليةُ الخنصر The portion
of flesh that is bencath the little finger ; [app.
what is described above, as called the ipo, extend-
ing from that finger to the prominent extremity
of the ulna, at the wrist ; ] also called JaJi.
(Lth, T.) - ◌ّأَلَيْتًا الكُف The آلية of the thumb
[described above as also called by itself JHon ijf]
and the os's of the little finger [respecting which
sce the next preceding sentence]. (TA, from a
trad.) -ِألْيَةُ القَدَم The part of the human foot
upon which one treads, which is the portion of
flesh beneath [or next to] the little toe. (M.)_
.The hinder part of the solid hoof آلْيَةُ الحَافِرِ
(Ş, M.)
.أَلْيَةٌ sce: إِلْيَةٌ
.أَلَيَانْ Bcc: أَلْيَانُ
٢٠ .q ,اليّةً an irreg. dual of آلْيَانِ
M, K) and) أَلْيَانُ » M, K) and ,؟ ,T) أَلَيَانْ
and (,) ,أَفْعَلُ T,S, K,) of the measure) , آلي ٢
,so in some copies of the K) ,أنَّى ٢ M) or) , آل
and so accord. to the TA,) or Ji, (so in a copy
of the K,) or Ji, (accord. to the CK,) and
* Ji, (M, Ķ,) applied to a ram, Large in the _Ji,
q. v. : (T,· S, M,* K,. TA :) and so, applied to a
cwe, أَلَيَانَة , (T,M, K, [in the CK ◌ًأَلْيَانَة ,]) fem. of
T, S, M, K,) fem. of) , أَلْيَاءُ ٧ T;) and) ; أَلَيَانْ
Ji: (T, S:) and in like manner these epithets
[masc. and fem. respectively, J, however, being
omitted in the M,] are applied to a man and to
a woman; (M, Ķ;) or, accord. to Aboo-Is-bák,
(M,) آلى is applied to a man, and عجزاء to a
woman, but not ILJi, (S, M,) though [it is asserted
that] some say this, ($,) Yz saying so, accord. to
A 'Obeyd, (1B,) but A 'Obeyd has erred in this
matter: (M :) the pl. is Ji, (T, S, M, Ķ, [in
the CK erroneously written with fet-h to the 1,])
pl. of آلى, (T, S, M,) or of آل; of the former
because an epithet of this kind is generally of the
measure Jesi, or of the latter after the manner of
(;M) ; عائدً as pl. of عود and ,بازل as pl. of بُزل
applied to rams (T, §, M) and to ewes, (T, $,)
and to men and to women; (M, K ;) and Buuf,
,أَلَيَانَةٌ pl. of ([, أَلْيانات S, M, K, [in the CK)
(TA,) [but] applied to rams (S) [as well as cwes],
51, (M, und so in a copy of the K, [in the CK
yi, ]) or fyi, (so in some copies of the K, and in
,أَلَايَا TA,) and) والى the TA,) with medd, pl. of
(1,) pl. of ◌ٌأَلْيَان .(TA.)
åJi The buttock, or buttocks, rump, or poste-
وعجز [or [more properly (,٣) وعجيزة .riors, syn
(M,) of a man &c., (M,) or of a sheep or goat,
(Lth, T, §,) and of a man, (Lth, T,) or of a ewe :
(ISk, T:) or the flesh and fat thereon : (M, Ķ :)
you should not say Yad!, (T, S, K,) a form men-
tioned by the expositors of the Fs, but said to be
vulgar and low; (TA;) nor ag, (T, Ş, Ķ,) with
kesr to the J, and with teshdeed to the _S, as in
the $, [but in a copy of the §, and in one of the
T, written without teshdeed,] a form asserted to
be correct by some, but it is rarer and lower than
auf, though it is the form commonly obtaining
with the vulgar : (TA :) the dual. is " وأثيان (AZ,
T, ,) without ت ; (S;) but اليتان sometimes
occurs:(IB:) ◌ِأَلَصُ الأَلْيَتَيْن is an epithet applied
to the Zenjee, (K in art. Jos,) meaning having the
buttocks cleaving together : (TA in that art. : ) the
pl. is ◌ُأَلْيَات (T, M, K) and الآيَا ; (M, K;) the
latter anomalous. (M.) Lh mentions the phrase,
Verily he has large buttocks] ; aB] إنَّهُ لَذُو أَلْيَاتِ
though the term agi applied to every part of what
is thus called. . (M.) __ Fat, as a subst. : (M :)
and a piece of fat. (M, K.)- The tail, or fat
of the tail, (Pers. 2,3,) of a sheep. (KL.) [Both
of these significations (the " tail," and " fat of the
tail," of a sheep) are now commonly given to or to women, (M, K,) and, also applied to woinen,
, a corruption of QJi mentioned above : and in
دنيه بره .it is said that the Pers ,ُنْبُورٌ the K, voce
significs ◌ِأَلْيَةُ السَّاقِ ـ- [.أَلْيَةُ الحَمَل The muscle of
the shank; syn. ◌ِحَمَاةُ السَّاق [which see, in art.
The portion آليّةُ الإبهامِ- (.AAF, M,K) . [حمو
.أُتَى Bce: الأُلاَءْ and هُؤُلَاءٍ and هُؤُلاَ: and ألا:
of flesh that is at the root of the thumb; (S, M ;)
Ji, mentioned in this art. in the Ķ : sce art.
.أليان and see also =: الو
and which is also called its ope; (M ;) or the
part to which corresponds the Eye ; ($;) and
which is also called ◌ّاليَةُ الكَف ; the ضَرَّة being the
. أُنَى se: هُؤْلِيٍّ and أُلَّاءٍ and أَّا

88
[Book I.
Fi A man who sells fat, which is termed &J'yl. | he would show him contempt. (Mgh in art. L.)
(M.)
. أتى see: الأل
JI: { se jut.
Ji:
.in two places , أَلَيَانْ see: أَنْيَّة .and its fem,آلَى
امـ
1. 231, (T, S, M, &c.,) sor 4, (T, M, Mab,)
inf. n. Ai, (T, Ş, M, Mab,) He tended, repaired,
betook himself, or directed his course, to, or to-
wards, him, or it; aimed at, sought, endeavoured
after, pursued, or endeavoured to reach or attain
2. "af and '
: se 1, first sentence, in two
places.
or obtain, him, or it; intended it, or purposed it ;
Byn. WJs, (Lth, T, S, M, Mgh, Mẹb, Ķ,) and
; تُوَجَّهَ إِلَيْهِ Mgh,) and) , تَعْمَّدَهُ T,) and) , تَوَخَّاهُ
(TA;) as also fuel, and VLJU, (T, Ş, M,
3. if It agreed with it, neither exceeding nor
falling short. (M.) __ [See also the part. n.
Lif', voce "l; whence it seems that there are
other senses in which Al may be used, intransi-
tively.].
Mgh, Mab, K,) and + 431, (M, K,) and
(T, M, Ķ,) and 3; (T, M, Mgh, Ķ ;) the
last two being formed by substitution [of _s for i].
5. "SU and 3: see 1, former part, in four
places. 0: see 8. G I tooh for
myself, or adopted, a mother. (S.) And Get
He took her for himself, or adopted her, as a
mother ; (S, M, Ķ;) as also Gl, (M, Ķ,)
and W.t. (M.)
(M.) Hence, , udi Zi . [O God, bring us
good]. (JK in art. JI, and Bd in iii. 25.) And
" Py, occurring in a trad., meaning He has
indeed betaken himself to, or pursued, the right
way : or it is used in a pass. sense, as meaning
he is in the way which ought to be pursued. (TA.)
And انّطَلَقْتُ أَتَامَّهُا رَسُولَ الله, in another trad.,
8. 25 [written with the disjunctive alif
-He fol انتمر به =. see 1, first sentence: [ايتمة
he did, following his example ; or taking him as
an example, an exemplar, a pattern, or an object
of imitation; (S, Mgh, Msb;) as also _l: (Bd
in xvi. 121 :) the object of the verb is termed
AU; (S, M, Mgh, Mgh, K ;) applied to a learned
man, (Msb,) or a head, chief, or leader, or some
other person. (M, K.) He made it an Ll or 2.
[i. e. a way, course, or rule, of life or conduct;
as explained immediately before in the work
whence this is taken]; as also u. (M.)
You say, ائتمّ بِالشَّيْء and ائْتَمَى به, hy substitu-
tion [of _s for >], (M, K,) disapproving of the
doubling [of the >]. (M.)
I went away, betaking myself to the Apostle of
God. (TA.) Hence, also, si nos lomed his example; he imitated him ; he did as
[ He betook himself to dust, or pure dust, to wipe
his face and his hands and arms therewith, for
prayer]: (T, M, Mgh, TA:) as in the Kur
iv. 46 and v. 9: (ISk, M, TA:) whenceJI
as meaning the wiping the face and the hands and
arms with dust; (ISk, T, M, Mgh, TA;) i. e.
the performing the act termed jo's with dust :
formed by substitution [of Ls for i] : (M, K :)
originally ".E. (K.) __ See also 8.2%i, (§,
M, Mgh, &c.,) aor. 4, (M, Mgh,) inf. n. Di, (M,
Mgh, Ķ,) He broke his head, so as to cleave the
skin, (Ş, Mab,) inflicting a wound such as is
termed Lo1 [q. v.]; ($;) [i. e.] he struck, (M,
Mgh, K,) or wounded, (M, Ķ,) the " [q. v.] of
10: see 5.
his head, (M, Mgh, K,) with a staff, or stick.
(Mgh.)= (§, M, K) and __ _ I, (M, K,)
[eor. " ,] inf. n. Lol!, ($, [but in the M and Ķ
it seems to be indicated that this is a simple
subst., ]) He preceded them; went before them;
took precedence of them ; or led them, so as to
serve as an example, or object of imitation; syn.
فِي الصَّلاةِ [M, P ;) [and particularly): تَقَدَّمَهُمْ
[in prayer ]. (S.) And Zel and & Bi He prayed
أَمَّ الصَّغُوفَ with him. (Meb.) And [٧٠ ٩٠] إمام as
He became [or acted as] Auf to the people com-
posing the ranks [in a mosque &c.]. (Har p. 680.)
٨] لَا يَؤُمّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ ,You may also
man shall not take precedence of a man in his
authority]; meaning, in his house, and where he
has predominance, or superior power, or authority ;
nor shall he sit upon his cushion ; for in doing so
ام - الى
Est, ($, M, Ķ,) [first pers. Egsi,] sor. 4,
(M,) inf. n. Lii, (M, Ķ,) She (a woman, $)
became a mother ; (S, M, K ;) [as also Ci
having for its first pers. El, sor. <; for] you
Bay, ◌ِمَا كُنْتِ أَمَّا وَلَقَدْ أَمِمْت [Thou mast not a
mother, and thou hast become a mother], (§, M,
Ķ, [in the last .G,]) with kesr, (K,) inf. n.
ii,A. (§, M, Ķ.)_"" I was to him a mno-
ther. (A in art. Jag.) IAar, speaking of a
woman, said, كَانَتْ لَهَا عَمَّةً تَوْمِّهَا, meaning [She
had, lit. there was to her, a paternal aunt] who
was to her like the mother. (M.)
Ll is a conjunction, (S, M, Ķ,) connected with
what precedes it (Mab, Mughnee) so that neither
what precedes it nor what follows it is inde-
pendent, the one of the other. (Mughnee.) It
denotes interrogation ; (M, Ķ;) or is used in &
case of interrogation, (§, Meb,) corresponding to
the interrogative i, and meaning si, (§,) or, as
Z mays, ◌ْأىّ الأَمْرَيْنِ كَائِن ; [for an explanation of
which, see what follows;] (Mughnec;) or, [in
other words,] corresponding to the interrogative i,
whereby, and by pi, one seeks, or desires, parti-
cularization : (Mughnee :) it is as though it were
an interrogative after an interrogative. (Lth, T.)
Thus you say, أَزَيُدْ فِى الدَّارِ أَمْ عَمرو [I Zeyd in
the house, or ' Amr?]; (§, Mughnee;) i. e. which
of them two (Lwl) is in the house ? ($;) there-
fore what follows Al and what precedes it compose
+
one sentence ; and it is not used in commanding
nor in forbidding ; and what follows it must cor-
respond to what precedes it in the quality of noun
and of verb; so that you say, Jeu Au ;f
[Is Zeyd standing, or sitting?] and " ; juf
J's [ Did Zeyd stand, or sit ?]. (Mab.) It is not
to be coupled with i after it: you may not say,
As connected -(.؟). أَعِنْدَكَ زَيْدْ أَمْ أَعِنْدَكَ عَمْرُو
in like manner with what goes before, it is pre-
ceded by i denoting equality [by occurring after
: &c.], and corresponds thereto, as in [the Kur
سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [,6 .Ixiii
[It will be equal to them whether thou beg forgive-
ness for them or do not beg forgiveness for them].
(Mughnec.) ... It is also unconnected with whiat
precedes it, (§, Meb, Muglince,) implying always
digression, (Muglinee,) preceded by an enuncia-
tive, or an interrogative, (§, Mab, Mughnee,)
other than i, (Muglinee,) or by i not micant
[really] as an interrogative but to denote disap-
proval, (Mugliner,) and signifies J., (Lth, Zj,
T, S, M, Mughnec, K,) or J. and i together,
(Msb,) and this is its meaning always accord.
to all the Basrces, but the Koofees deny this.
(Mughnee.) Thus, using it after an ennneiative,
you may, ◌ًإنّهَا لَابِلْ أَمْ شَاء [Verily they are camels:
nay, or nay but, they are sherp, or goats : or nay,
are they sheep, or goats?]: (§, Msb, Mughnee :)
this being said when one looks at a bodily form,
and imagines it to be a number of camels, and
says what first occurs to him; then the opinion
that it is a number of sheep or goats suggests
itself to him, and he turns from the first idea, and
says, Et Al, menning je, because it is a digression
from what precedes it; though what follows J
is [properly] a thing known certainly, and what
follows Al is opined. (S, TA.) And using it after
an interrogative in this case, you say, Nj JÁ
Is Zeyd going away? Nay] مُنْطَلِقْ أَمْ عَمْرُو
rather, or, or rather, is ' Amr ?]: you digress from
the question respecting Zeyd's going away, and
make the question to relate to 'Amr; so thatl
implies indecisive opinion, and interrogation, and
digression. (S.) And thus using it, you say, Jj J
Did Zeyd stand? Nay rather, or] قَامَ أَمْ عَمْرُو
or rather, did ' Amr?]. (Mab.) And an ex. of
the same is the saying [in the Kur xiii. 17],
هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الُّلُمَاتُ
JE, [ Are the blind and the seeing equal? Or
rather are darkness and light equal?]. (Mughnec.)
And an ex. of it preceded by i used to denote
disapproval is the saying [in the Kur vii. 194],
Have] أَنْهُمْ أَرْجُلْ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا
they feet, to walk therewith? Or have they hands
to assault therewith ?] : for I is here equivalent to
& negation. (Mughnee.) [It has been shown
above that] > is sometimes introduced imme-
diately before J .: (§, Ķ :) but IB says that this
is when Jo occurs in a phrase next before it; [as
in the ex. from the Kur xiii. 17, cited above ;]
and in this case, the interrogative meaning of!
is annulled; it being introduced only to denote s
digression. (TA.) __ It is also used as a simple
interrogative ; accord. to the assertion of AO; in

89
Book I.]
the sense of Jf ; (Mughnee;) or in the sense of | of the Arabs; but correctly, [accord. to those | mother of the banana-tres; of which see an ex.
the interrogative i; (Lth, T, Ķ ;) as in the saying,
¡el iji Dal Al, meaning Hast thou a morn-
ing-meal ready? a good form of speech used by
the Arabs; (Lth, T;) and allowable when pre-
ceded by another phrase. (T.) __. And sometimes
it is redundant; (AZ, T, S, Muglince, Ķ;) in the
dial. of the people of El-Yemen; (T;) as in the
saying,
.
.
يَا دَهْنَ أَمْ مَا كَانَ مَشْمِی رَقْمًا
بَلْ قَدْ تَكُونُ مِشْمَتِى تَوَتُصًا
(T, §,. [in the latter, Jis \, and only the former
hemistich is given,]) meaning O Dahnd, (the
curtailed form 35 being used for .Les,) my
walking was not, as now in my age, [a feeble
movement like] dancing : but in my youth, my
manner of walking used to be a bounding : (T :)
this is accord. to the opinion of AZ: but accord.
to another opinion, Al is here [virtually] conjoined
with a preceding clauso which is suppressed ; as
يَا وَهْنَ أَكَانَ مَشْمى ,though the speaker had said
A'Hat, TA.)= It is) . رَقَصًا أَمْ مَا كَانَ كَذْلِكَ
also used (T, Mughnce) in the dial. of the people
of El-Yemen, (T,) or of Teiyi and Himyer,
(Mughnee,) in the sense of JI, (T,) to render &
noun determinate. (Mughnec.) So in the trad.,
(,T,Mughnee) ,لَيْسَ مِنَّ أَمْبِرِّ أَمْصِيَامُ فِي أَمْسَفَرِ
Fasting in] لَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ .٥.أ
journeying is not an act of obedience to God].
(T, and M in art. 2.) So too in the trad., Si
Jjas Jú Now fighting has become lawful;
as related accord. to the dial. of Himyer, for
Sial. (TA in art. . ) It has been said that
this form Al is only used in those cases in which
the J of the article docs not become incorporated
into the first letter of the noun to which it is pre-
خُذِ الرَّمْحَ وَأَرْكَبِ أَمْفَرَس ,fixed; as in the phrase
[Take thou the spear, and mount the mare, or
horse], related as heard in El-Yemen; but this
usage may be peculiar to some of the people of
that country ; not common to all of them; as
appears from what we have cited above. (Mugh-
ncc.)=pl for Lil, before an oath : sec art. L.l.
mm And أَمّ اللّه and أَمْ الله &c. : Bec ◌ِأَيْمُنْ اللّه, in
.يمن .art
A mother (T, Ş, M, Msb, K, &c.) [of a
human being and] of any animal ; (IAar, T;)
as also !, (Sb, M, Mab, K,) and L., (T,
M, Mab, Ķ,) and Ki, (S, M, Mẹb, Ķ,) which
last is the original form ($, Mab) accord. to
some, (Meb,) or the . in this is augmentative (M,
Mqb) accord. to others: (Mab:) the pl. is SLI
(Lth, T, Ş, M, Mab, Ķ) and Sul; (Ş, M, Mab,
Ķ;) or the former is applied to human beings,
and the latter to bcasts; (T, § ;) or the former to
rational beings, and the latter to irrational; (M,
Ķ;) or the former is much applied to human
beings, and the latter to others, for the sake
of distinction; (Mẹb;) but the reverse is some-
times the case : (IB :) IDrst and others hold
the latter to be of weak authority : (TA:) the
dim. of al is visisi (T, Ş, K) accord. to some
Bk. I.
who hold the original form of Al to be isi
it is tifist. (Lth, T, TA. [In a copy of the
T, I find this latter form of the dim. written
denotes dispraise; ($;) being لَا أَمَّ لَكَ - ([.اميهة
used by the Arabs as meaning Thou hast no
free, or ingenuous, mother; because the sons
of female slaves are objects of dispraiso with the
Arabs; and is only said in anger and reviling:
(AHeyth, T :) or, as some say, it means thou
art one who has been picked up as a foundling,
having no known mother : (TA :) [or] it is also
sometimes used in praise; (A 'Obeyd, T, Ş,Ķ;)
and is used as an imprecation without the desire
of its being fulfilled upon the person addressed,
being said in vehemence of love, [lit. meaning
mayest thou have no mother !], like sul slic,
and sj vf ý, [and abi sufu, ] &c. (Har p. 165.)
Some elide the I of it; as in the saying of
'Adce Ibn-Zeyd,
أَُّا العَائِبُ عِنْدِمْ زَبْدٍ
·
[O thou who art blaming in my presence the
mother of Zeyd]; meaning, عِنْدِى أَمْ زَيْد ; the
Ls of issue being also elided on account of the
occurrence of two quiescent letters [after the
elision of the I of 1]: (Lth, T, S:) and as in
the phrase وَيُلُمِّه, ($,) which means
. وَبْلْ لِأُمِّعـ
هُمَّا أَمَاكَ - (٣٠.q ,ويل .S, and K in art)
means
They two are thy two parents: or thy mother
and thy maternal aunt. (K.) [But] L Bs
is said to mean [He expressed a wish that he
(another) might be ransomed with] his mother
and his grandmother. (TA.) __ One says also,
O my mother, do not thou] يَا أَمَّتِ " لَا تَفْعَلِى
ز ◌َيَا أَبَتِ الْعَلْ [such a thing], and [in like manner
making the sign of the fem. gender a substitute
for the [pronominal] affix Ls; and in a case
of pause, you say it. (S.) __ And one says,
meaning [What ,مَا شَكْلِى وَشَكْلُهُ and ,مَا أُمِى وَأمُّهُ
relationship have I to him, or it? or what concern
have I with him, or it? or] what is my case
and [what is] his or its, case ? because of his,
or its, remoteness from me: whence, (T,)
وَمَا أُمِى وَأُّ الوَحْشِ ◌َّا
.
تَقَّعَ فِى مَقَارِقِىَ الْمَشِيبُ
·
[And what concern have I with the wild animals
when hoariness hath spread in the places where
my hair parts?]; (T, $;) i. e. JML; Gi
: مَا أَمْرِى وَطَلَبُ الوَحْشِ .. أ] الوَحْشِ بَعْدَ مَا كَبِرْتُ
in one copy of the $, Jul;, i. e. with , as a
prep. denoting concomitance, and therefore go-
verning the accus. case : both readings virtually
meaning what concern have I with the pursuing
of the wild animals after I have grown old ?]:
he means, the girls: and the mention of - in
the verse is superfluous. (§.) ___ also relates
to inanimate things that have growth; as in
أُمُ الشَّحْلَةِ The mother of the tree] ; and] أُمُ الشَّجَرَةَ
[the mother of the palm-tree] ; and jal of [the
in art. jy+]; and the like. (M, TA.) __ And
it signifies also The source, origin, foundation,
or basis, (S, M, Møb, Ķ,) of a thing, (§, Mẹb,
[in the former of which, this is the first of the
meanings assigned to the word,]) or of anything ;
(M, Ķ ;) its stay, support, or efficient cause of
subsistence. (M, K.) __. Anything to which other
things are collected together, or adjoined : (IDrd,
M, Ķ :) anything to which the other things that
are next thereto are collected together, or adjoined:
(Lth, T:) the main, or chief, part of a thing;
the main body thereof: and that which is a com-
priser, or comprehender, of [other] things: (Ham
p. 44:) the place of collection, comprisal, or com-
prehension, of a thing ; the place of combination
thereof. (En-Nadr, T.) __ And hence, (IDrd,
M,) The head, or chief, of a people, or company
of men ; (IDrd, Ş, M, Ķ ;) because others collect
themselves together to him : (IDrd, TA :) 80
in the phrase Jue Ai [lit. the mother of a house-
hold], in a poem of Esh-Shenfarà: (IDrd, M :)
or in this instance, it has the signification next
following, accord. to Esh-Shafi'ee. (T.) __ A
man who has the charge of the food and service
of a people, or company of men ; accord. to Eshi-
Shafi'ee : (T :) or their servant. (Ķ.) __ A
man's aged wife. (IAar, T, K.) _ A place of
habitation or abode. (K.) So in the Kur [ci. 6],
igú Lt His place of habitation or abode [shall
be] the fire [of Hell]: (Bd, Jel, TA :) or, 88
some say, the meaning is أمْ رَأسِهِ هَاوِيَّةٌ فِيهَا This
brain shall fall into it, namely, the fire of Hell].
(TA.) __ The ensign, or standard, which an army
follows. ($.) [See all ], below.] It is said
,أَمَّهَاتُهُمْ شَتَّى ,in a trad., respecting the prophets
meaning that, though their religion is one, their
laws, or ordinances, or statutes, are various, or
different : or the meaning is, their times are
various, or different. (TA in art. L.) __ See
also asl, in two places .__ is also prefixed to
nouns significant of many things. (M.) [Most
of the compounds thus formed will be found
explained in the arts. to which belong the nouns
that occupy the second place. The following are
among the more common, and are therefore here
mentioned, with the meanings assigned to them
in lexicons in the present art., and arranged in
distinct classes. ]Jeis " The man's wife;
and the person who manages the affairs of his
house or tent. (TA.) And ◌ِأَهْ مَحْوَى الرَّجُل The
man's wife, to whom he betakes himself for lodging,
or abode: (T:) the mistress of the man's place
of abode. (S, M.) _pole Ai The hyena, or
female hyena; as also gis ; (TA ;) and
TA. [See also other significations,$). أمر الطّرِيقِ
أثر الحلْسِ or] أُمُر حِلْس ([.of the first and last below
(as in the $ and K in art. )] The sho-ass.
(TA.) أم البَيْض The female antrich. (S,K.)
-Il A The brain : (T, M, Ķ :) or the thin
shin that is upon it : (IDrd, M, Ķ :) or the bag
in which is the brain : (T:) or the shin that
comprises the brain; [the mening, or dura mater
and pia mater ;] (§, Mgh ;) which is called
12

00
أمـ
[BOOK I.
أُر النُّجُومِ - (؟) .Mpb) likewise ,؟) أُّ الدِّمَاج
The Milky way; (S, M, Ķ;) because it is the
place where the stars are collected together [in
great multitude]: (M :) or, as some say, the sun;
which is the greatest of the stars. (Ham pp. 45
and 44.) Because of the multitude of the stars
مَا أَشْبَهُ مَجْلِسَلَا يأمّ ,in the Milky way, one says
J'AI I[ How lihe is thine assembly to the Milky
way!]. (TA.)- أمر القُرَى [The mother of the
towns; the metropolis : particularly] Mehheh ;
(T, S, M, Ķ ;) because asserted to be in the
middle of the earth; (M, K;) or because it
is the Kibleh of all men, and thither they repair ;
(M, K ;* ) or because it is the greatest of towns
in dignity : (M, K :) and every city is the 2 of
the towns around it. (T.) un & The most
dificult of deserts or of waterless deserts: (T:)
or a desert, or waterless desert, (S, K,) far ex-
أَمَّةُ ؟ M) and,؟,T) أمر الطَّرِيقِ (.؟) .tending
ByIJJI (M, K) The main part [or trach] of the
road : (T, S, M, K :) when it is a great road
or trach, with small roads or trachs around it
[or on either side], the greatest is so called. (T.
[The former has also another signification, men-
tioned above. ]) pole Mi The cemetery, or place
of graves. (T. [This, also, has another significa-
tion, mentioned before. ]) el il The ensign,
; أمر الحرب or standard; (M,K;) also called
(TA;) [and simply yl, as shown above ;] and
the piece of cloth which is wound upon the spear.
(T, M.") y Mi Bread : and also the car of
rorn. (T.) AJLEH Di [The mother of evil
qualitics or dispositions; i. e.] wine. (T.)
VECI [in the Kur iii. 5 and xiii. 39] (§, M, &c.)
The original of the booh or scripture [i. c. of the
Kur-án]: (Zj, M, K :) or the Preserved Tublet,
,M, Msh, K:) or it signifies): اللّوحُ المَحْفُوظُ
(M, K,) or signifies also, (Meb,) the opening
chapter of the Kur-án ; the & J; (M, Msb, Ķ;)
because every prayer begins therewith ; (M ;) as
also ◌ِأَمْ القُرْآن :(Meb,K:) or the former, the
whole of the Kur-án, (I'Ah, K,) from its begin-
ning to its end : (TA :) and the latter, every
plain, or explicit, verse of the Kur-án, of those
which relate to laws and statutes and obligatory
ordinances. (T, K.) En " Every evil upon
the face of the earth: and fall of every good
upon the face of the earth. (T.)
ª !: see il, first sentence.
il A way, course, mode, or manner, of acting,
or conduct, or the like ; (AZ, $;) as also 2 .!:
(AZ, 8, Ķ:) F'r asaigns this meaning to the latter,
and that next following to the former : (T:) a
way, course, or rule, of life, or conduct; (Fr, T,
M, K;) as also Vão !. (M, K.) - Religion ;
as also !: (AZ, S, M, Ķ : [one of the words
by which this meaning is expressed in the M and
K is des; for which Golius found in the Ķ
acy: ]) one course, which people follow, in reli-
gion. (T.) You say, ◌ُفُلَانْ لَا أَمَّةً لَه Such a one
has no religion; no religious persuasion. (S.)
And & poet says,
.
وَهَلْ يَسْتَوِى ذُو أَمَّةٍ وَكَفُورُ
·
[And are one who has religion and one who is
an infidel equal ?]. (S.) __ Obedience [app. to
God]. (T, M, K.) === The people of a [ particular]
religion : (Akh, $:) a people to whom an apostle
is sent, (M, K,) unbelievers and believers; such
being called his asl : (M:) any people called
after a prophet are said to be his del : (Lth, T :)
the followers of the prophet : pl. l. (T, Msb.)
,كَانَ النَّاسُ أُمَّةً وَاحِدَةً .[209.Itis said in the Kur [ii
meaning Mankind mas [a people] of one religion.
(Zj, T, TA.) ___ A nation; a people; a race; a
tribe, distinct body, or family ; (Lth, T, M, Ķ ;)
of mankind; (Ltli, T;) or of any living beings;
as also l : (M, K:) a collective body [of men
or other living beings]; (T, S;) a sing. word
with a pl. meaning: (Aklı, $:) a hind, genus, or
generical class, (T, S, M, K,) by itself, (T,)' of
any animals, or living beings, (T, S, M, TA,)
others than the sons of Adam, (T,) as of dogs,
(T, S, M,) and of other beasts, and of birds; (T,
M," TA;) as also ; (M, K ;) pl. of the
former wi; (S, M;) which occurs in a trad. as
relating to dogs; (S;) and in the Kur vi. 38, as
relating to beasts and birds. (T, M,' TA.)_
A man's people, community, tribe, hinsfolk, or
party; (M, Ķ, TA;) his company. (TA.) __ A
generation of men; or people of one time: pl.
wol: as in the saying, " is Generations
of men have passed away. (T.) __ The creatures
مَا رَأَيْتُ مِنْ أَمَّةِ اللّه ,of God. (M, K.) You say
". GLI [I have not seen, of the creatures of
God, one more beautiful than he]. (M.) == I. q.
A; (T, M, K;) accord. to A'Obeyd, applied
in this sense to Abraham, in the Kur xvi. 121.
(T.) -A righteous man who is an object of
imitation. (T.) __ One who follows the true
religion, holding, or doing, what is different from,
or contrary to, all other religions : (M, K :) [said
to be] thus applied to Abraham, ubi suprà. (M.)
- One who is known for goodness: (Fr, 'T:) and
so explained by Ibn-Mes'ood as applied to Abra-
ham : (TA :) or, so applied, it has the signification
next following : (TA :) a man combining all
hinds of good qualities : (T, M, Ķ :) or, as some
sny, repaired to : or imitated. (Bd.) __ A learned
man : (T, M, Ķ :) one who has no cqual: (T:)
the learned man of his age, or time, who is
singular in his learning : (Msb :) and one who is
alone in respect of religion. (T.) == Sce also Di,
first sentence. Hence, Cy, which sce in the
same paragraph. == The stature of a man; tall-
ness, and beauty of stature; or justness of stature;
syn. Lo6; (T, Ş, M, Msb, Ķ ;) and Lus : (M,
TA: [in the K, the signification of Ll's is
assigned to it ; but this is evidently a mistake for
LUE; for the next three significations before the
former of these words in the K are the same as
the next three before the latter of them in the M ;
and the next five after the former word in the Ķ
are the same as the next five after the latter in the
M, with only this difference, that one of these five
is the first of them in the M and the third of them
in the Ķ : ]) pl. i. (T, S, M.") You say, 21
Verily he is beautiful] الشَّطَاطِ.i.c, تَحَسَنُ الأُمَّةِ
in justness of stature]. (M.) And El-Aashà
says,
.
حِسَانُ الْوُجُوهِ طِوَالُ الأُمَّمْ
[ Beautiful in respect of the faces,] tall in respect
of the statures. (T, S, M." [In the last, Jed
The أُمَّةُ الوَجْهِ ـ (.The face. (T,M,K- ([.الْوُجُوهِ
form of the face: (AZ, T:) or the principal
part thereof ; (M, K ;) the port thereof in which
beauty is usually known to lie. (M.) You say,
Verily he is beautiful in the إنَّهُ تَحَسَنُ أُمَّةِ الوَجْهِ
form of the face: and ◌ِإِنَّهُ لَقَبِيحُ أَمَّةِ الوَجْه verily
he is ugly in the form of the face. (AZ, T.) __
;A time; a period of time =. أم soc: أُمَّةُ الطَّرِيقِ
u while. (T, S, M, K.) So in the Kur [xii. 45],
وَأَذَّكْرَ بَعْدَ أُمّةِ
ff; [And he remembered, or became
reminded, after a time]: (S, M:) or, after a
long period of time : but some rend Vul, i. e.,
after favour had been shown him, in his escape :
and some read asi, i. e., forgetting. (Bd.) And
وَلَئِنْ أَخَرْنَا عَنْهُمُ العَذَابَ ,[11.so in the same [xi
And verily, if we kept back from] إلى أُمَّةٍ مَعْدُودَةٍ
them the punishment] until a short period of time.
(S,. B .. )
il: see asl, in three places; first and second
.
sentences. _ I. q. Vass! (K) [i. c. The office of
All, q. v .: or] the acting as, or performing the
office uf, Au !: (T in explanation of aol, and M
and Msh in explanation of all .! : ) and the mode,
or manner, of performing that office. (T.) __ I. q.
(M) حَالَّ M,K) and) شَأَنْ Ll, M,K) and) هَيْثَّةً
and aft (M, K) [all as meaning State, condition,
or case : or by the first may be here meant ex-
ternal state or condition ; form, or appearance;
or state with respect to apparel and the like]. ___
An easy and ample state of life; (T;) easiness,
or pleasantness of life; ampleuess of the conre-
niences of life, or of the means of subsistence; ease
and enjoyment ; plenty ; prosperity ; welfare.
(IAar, M, Ķ .* ) You say of an old man when he
las strength remaining, قُلَانْ يامّة , meaning Such
a one is returning to a state of well-being and case
and enjoyment. ('TA.) __ Dominion ; master-
ship; authority. (Fr, T, IK;t.) __ A blessing,
or what God bestows upon one; a benefit, bene-
faction, favour, or boon ; a cause of happiness ;
(T, S, M, Mab, Ķ;) as being that which men
aim at, pursue, or endeavour to obtain. (T.) See
asi, last sentence but one. === Accord. to IKtt, it
signifies also i. q. sol [but in what sense is not
said]. (TA.)
Nearness. (S, M, K.) _[Near; nigh.]
You say, ◌ِأخَذَتُ ذلِكَ مِنْ أَمْم I took that from
near ; from nigh. ($, TA.) And " 2,15
Your house is near, or nigh. (M, TA.) And
&l ; "' He, or it, is near to thee: and in
like manner you say of two: (M, TA:) and of

91
Book I.]
دَارِى أَمَمْ دَارِه a pl. number. (S, M, TA.) And
My house is opposite to, facing, or in front of,
his house. ($.) __ Easy : (S, M, Ķ:) near at
hand; near to be reached, or laid hold of. ('T,
TA.) __ Between near and distant. (ISk, T, S.)
- Conforming, or conformable, to the just mean:
(M, K:") and , (AA, T, S, M, Ķ,) [in
form] like ؟) ومُضَار,) originally ◌ْومُؤَامِم (TA,) the
same; (T;) of a middle, or middling, hind or
sort ; neither exceeding, nor falling short of, what
is right ; (AA, T, S, M;) applied to un affair, or
a case, (T, S,) and a thing [of any kind]; (§;)
as also Vpfe ; (TA;) and convenient, or suitable :
(M, K:) and " and " both signify an
affair, or a case, that is manifest, clear, or plain,
(M, K,) not exceeding the due bounds or limits.
(M.)
L'y The location that is before ; (M, Msb,"
Ķ;) contr. of flyg31. (M, Ķ.) It is used [abso-
lutely] as a noun, and adverbiully, (M, Mab," K,)
necessarily prefixed to another noun : (Mgh :)
and is fem., (Ks, M,) and sometimes inasc. : (M,
Ķ :) or it is masc., and sometimes fem. as meaning
the Zy. : or, as Zj says, they differ as to making
it inasc. and making it fem. (Myb.) You say,
Lút Elé I mas before him, in respect of place.
(§.) In the saying of Mohammad, to Usameh,
Blut bial, the meaning is The time of prayer
[is before thee], or the place thereof ; and by the
prayer is meant the prayer of sunset. (Mgh.)
Yon also suy, Loll [i. c. Look before thee;
meaning berrore thou ; or tahe thon note ;] when
you cantion another, (M, K,) or notify hin, of a
thing. (M.)
ils! A person, (S, Mgh,) or learned man,
(Msb,) whose example is followed, or who is
imitated ; (§, Mgh, Meb;) any exemplar, or
object of imitation, (T, M, K,) to a people, or
company of men, (T,) such as a head, chief, or
leader, or some other person, (M, K,) whether
they he following the right way or be erring
therefrom : (T :) applied alike to a male and to a
female : (Mgh, Meb:) applied to a female, it
occurs in a phrase in which it is written by some
with #: (Mglı:) but this is said to be a mistake :
(Msb :) it is correctly without õ, because it is a
enbst., not an cpithet : (Mglı, Mab :) or it is
allowable with 8, because it implies the meaning
of an epithet: (Mqb:) and Vist significs the
same: (T, M, K:) the pl. of the former is dici,
(T, S, M, Ķ, [but omitted in the CK,]) originally
Eli, (T,$,) of the mensure aussi, like Liest,
pl. of Jus, (T,) but as two meenis come together,
the former is incorporated into the latter, and its
vowel is transferred to the hemzch before it, which
hemzch, being thus pronounced with kesr, is
changed into S; (T, S;") or it is thus changed
because difficult to pronounce; (M;) or, as Aklı
says, because it is with kesr and is preceded by
another hemzeh with fet-h: (S:) but some pro-
nounce it asi, (Akh, T, Ş, M, K,) namely, those-
who hold that two hemzehs may occur together;
(Akh, §;) the Koofees reading it thus in the
Kur ix. 12; (M;) but this is anomalous : (M,
Ķ :) it is mentioned as on the authority of Aboo-
Is-hak, and [Az says,] I do not say that it is not
allowable, but the former is the preferable : (T:)
or the pl. is isi, originally &elf, like ffel; one
of the two meems being incorporated into the
other after the transfer of its vowel to the hemzeh
[next before it] ; some of the readers of the Kur
pronouncing the [said] hemzeh with its true
sound; some softening it, agreeably with analogy,
in the manner termed بين بين ; and some of the
grammarians changing it into (s; but some of
them reckon this incorrect, saying that there is no
analogical reason for it: (Msb:) and accord. to
some, (M,) its pl. is also pu!, (M, Ķ,) like the
sing., (K,) occurring in the Kur xxv. 74; (M;)
,رضى M,K) and) عدل not of the same category as
(M,) because they sometimes said SUL!, but a
broken pl. : (M, Ķ :* ) or, accord. to A 'Obeyd,
it is in this instance a sing. denoting a pl. : (M,
$:") or it is pl. of i, [which is originally"[,]
like as صِحَاب is pl. of ◌ْصَاحِب :(M :) the dim.
.أيَيمَة ٧ ,or, as El- Mazinee says ; أُوَيُمَّةٌ ٧ هـ أَيِمَّةٌ of
(S.)-Aly also signifies The Prophet : (K :)
he is called l ! [the exemplar, object of
imitation, leader, or head, of his nation, or people];
(T;) or byl il! [ the exemplar, &c., of the na-
tion, or people]; (M ;) it being incumbent on all
to imitate his rule of life or conduct. (T.)-
إمَامُ الرّعيّة The Khaleefch : (Mpb, K:) he is called
[the exemplar, &c., of the people, or subjects].
(M.) The title of Lyt is still applied to the
Kings of El-Yemen: Aboo-Bekr says, you say,
meaning such a one is the first ,فُلَانْ إِمَامُ القَوْمِ
in authority over the people, or company of men :
and ◌َإمَامُ المُسْلِمِين means the head, chief, or
leader, of the Muslims. (TA.) __ The person
whose example is followed, or who is imitated,
[i. e. the leader,] in prayer. (Mab.) __ [The
leading authority, or head, of a persuasion, or
xect. The four أيمّة or أئمة are the hcads of the
four principal persnasions, or sects, of the Sun-
nces ; namely, the Hanafees, Shafi'ees, Málikces,
and Hambelecs. And the Hanafees call the two
chief doctors of their persuasion, after Aboo-
Haneefeh, namely, Aboo-Yoosuf and Mohammad,
QULy The two Imams.] __ The leader of an
army. (M, Ķ.) _ The guide : (K :) he is called
-(.the leader of the travellers]. (M] إمَامُ السَّعْرِ
The conductor, or driver, of camels (M, Ķ) is
called Hy! ! , though he be behind them,
because he guides them. (M.) __ The manager,
or conductor, and right disposer, orderer, or
rectifier, of anything. (M, K.")_ The Kur-án
(M, K) is called ◌َإِمَام المسلِمِين [the guide of the
Muslims] ; (M;) because it is an exemplar.
(TA.) [The model-copy, or standard-copy, of the
Kur-án, namely the copy of the Khaleefeh 'Oth-
man, is particularly called "Ly. ] __ [The scrip-
ture of any people : and, without the article, a
book, or written record.] It is said in the Kur
[xvil. 73],ْيَوْمَ تَدْعُو كُلَّ أَنَاسِ بِإِمَامِهِم The day
when we shall call every one of mankind with
their scripture : or, as some say, with their
prophet and their law : or, as some say, with
their booh in which their deeds ars recorded. (T.)
وَكُلَّ شَيْءٍ ,[11 .It is also.said in the Kur [xxxvi
,meaning, says El-Hasan , أَحْصَيْنَاهُ فِى إِمَامٍ مُبِينٍ
[And everything have we recorded] in a perspi-
cuous booh, or writing ; (§, Jel ;) i. e., on the
Preserved Tablet. (Bd, Jel.) __ The lesson of
boy, that is learned each day (T, M, K) in the
school: (T:) also called السبق . (TA.)-The
model, or pattern, of a semblance, or shape. (M,
Ķ.) __ The builder's wooden instrument [or rule]
whereby he makes the building even. (§, K.") __
The cord which the builder extends to make even,
thereby, the row of stones or bricks of the building;
also called ◌َّالتَّر and ◌ُالمِطْمَر ; (T;) the string
which is extended upon, or against, a building,
and according to which one builds. (M, Ķ.")_
AU! signifies also A road, or way : (§, [but
omitted in some copies,] M, Ķ:) or a manifest
road, or way. (TA.) It is said in the Kur
[x٧.79],ٍوَإِنَّهُمَا لَبِإِمَامٍ مُبِين ($, M) And they
were both, indeed, in a way pursued and manifest :
(M:) or in a way which they travelled in their
journeys. (Fr.) __ The direction (.ils) of the
Ķibleh. (M, Ķ.") __ A tract, quarter, or region,
of land, or of the earth. (S.) __ A string [of n
how or lute &c.]; syn. 35. (Sgh, K.)
el Beautiful in stature; (K;) applied to
a man. (TA.) == I. q. t .; (S, M, Mẹb,
Ķ;) i. e. one who raves, or is delirious, (tre,
[in two copies of the $ Say, but the former
appears, from a remark made voce Lol, to be
the right reading,]) from [a wound in] what is
termed l, pi [see pl]: ($:) or wounded in
what is so termed; (M, K;) having a wound
such as is termed Li, q. v. (Msb.) It is also
used, metaphorically, in relation to other parts
than that named above; as in the saying,
وَحَشَاىَ مِنْ حَرِّ الفِرَاقِ أُمِیمُ
: [ And my bowels are wounded by reason of the
burning pain of separation]. (M.) = A stone
with which the head is broken : (§, O:) but in
the M and K Zwei, [in a copy of the M, how-
ever, I find it without any syll. signs, so that
it would seem to be " ijsel,] explained as signi-
fying stones with which heads are broken: (TA :)
pl. ◌ٌ؟). أُمَائِم,TA.)
Lul Three hundred camels: (M, Ķ :) so ex-
plained by Abu-l-'Alà. (M.)
إِّةً see : إِمَامَةٌ
, أُمَيْمَةٌ ؟ gh,) or؟) ,Also -. أَمِيمُ see: أَميمَةٌ
(K,) A blacksmith's hammer. (§gh, Ķ.)
ica dim. of pi, q. v. (T, Ş, K.) = See also
.أَمِيمَةٌ and -: أَمِيمْ
Ly One of the exorbitant sects of the
Shed'ah, (TA,) who asserted that 'Ales was ex-
pressly appointed by Mohammad to be his suc-
cessor. (Esh-Shahrastanee p. 122, and KT.)
if [dim. of asi] : see Al, first sentence.
12 .

02
أما - أمـ
[Book I.
K) [the) أُمَّانْ T, M, Mgh, Meb,K) and) أُمِىُّ
former & rel. n. from Lol, and thus properly
meaning Gentile : whence, in a secondary, or
tropical, sense, ta heathen ;] tone not having
a revealed scripture; (Bd in iii. 19 and 69 ;) so
applied by those having a revealed scripture :
(B in iii. 60:) [and particularly] an Arab :
(Jel in iii. 69, and Bd and Jel in Ixii. 2:) [or]
in the proper language [of the Arabs], of, or
belonging to, or relating to, the nation (21) of
the Arabs, who did not write nor read: and
therefore metaphorically applied to f any one not
knowing the art of writing nor that of reading :
(Mgh:) or + one who does not write ; (T, M, Ķ ;)
because the art of writing is acquired ; as though
he were thus called in relation to the condition
in which his mother (1) brought him forth :
('T:) or t one who is in the natural condition of
the nation (2.91) to which he belongs, (Zj," T, M,"
Ķ,") in respect of not writing, (T,) or not
having learned writing ; thus remaining in his
natural state: (M, K:) or tone who does not
write well ; said to be a rel. n. from Ml; because
the art of writing is acquired, and such & person
is as his mother brought him forth, in respect of
ignorance of that art ; or, as some say, from &SI
viel; because most of the Arabs were of this
description : (Meb :) the art of writing was known
among the Arabs [in the time of Mohammad] by
the people of Et-Tuif, who learned it from & man
of the people of El-Heerch, and these had it from
وأُمّبُّونَ لَا يَعْلَمُونَ (.the people of El-Ambar. (T
Stor, in the Kur ii. 73, means Vulgar persons,
[or heathen, ] who hnow not the Book of the Law
revealed to Moses : (Jel :) or ignorant persons,
who hnow not writing, so that they may read that
book ; or, who know not the Book of the Law
rerenled to Moses. (B.l.) Mohammad was termed
Ji [meaning A Gentile, as distinguished from
an Israelite : or, accord. to most of his followers,
meaning illiterate;] because the nation (asf) of
the Arabs did not write, nor read writing; and
[they say that] God sent him as an apostle when
he did not write, nor read from a book ; and this
natural condition of his was one of his miraculous
signs, to which reference is made in the Kur
[xxix. 47], where it is said, " thou didst not read,
before it, from a book, nor didst thou write it
with thy right hand :" (T, TA :) but accord, to the
more correct opinion, he was not well acquainted
with written characters nor with poetry, but
he discriminated between good and bad poetry :
or, as some assert, he became acquainted with
writing after he had been unacquainted there-
with, on account of the expression "before it"
in the verse of the Kur mentioned above: or, 88
some say, this may mean that he wrote though
ignorant of the art of writing, like as some
of the kings, being Oyeel, write their signs, or q. v. (S.)
marks : (TA :) or, accord. to Jaafar Eg-Sádik,
he used to read from the book, or scripture, if
he did not write. (Kull p. 73.) [Some judicious
observations on this word are comprised in Dr.
Sprenger's Life of Mohammad (pp. 101-2);
& work which, in the portion already published
(Part I.), contains much very valuable informa-
tion.] __ Also, (K,) or [only] , (AZ, T, M,)
applied to a man, (AZ, T,) Impotent in speech,
(,TA ،غَبِى in the K incorrectly written ,عيى)
of few words, and rude, churlish, uncivil, or
surly. (AZ, T, M, Ķ.)
El The quality denoted by the epithet !:
(TA :) [gentilism : + heathenism : &c. : ] + the
quality of being [in the natural condition of
the nation to which one belongs, or] as brought
forth by one's mother, in respect of not having
learned the art of writing nor the reading thereof.
(Kull p. 73.)
.أمن .and see also art : أمّىَّ see: أَمَّانْ
.أم see: أمهة
el [act. part. n. of 1;] i. q. Lot: [sce 1, first
sentence :] (TA :) pl. L!, like as o is
pl. of wales, (M, K,) accord. to some, but others
say that this is pl. of pl! [q. v .; the sing. and
pl. being alike]; (M;) and آمون .(TA.) Hence,
in the Kur [v. 2], ◌َوَلَا آَمِّينَ أَلْبَيْتَ الْحَرَام [Nor
those repairing to the Sacred House]. (TA.)
,مَأْمُومَةٌ؟ Msb) and,؟) أمّةْ
as some of the
Arabs say, (IB, Msb,) because it implies the
meaning of a pass. part. n., originally ; (Msb;)
but 'Alce Ibn-Hamzch says that this is a mistake;
for the latter word is an epithet applied to the
part called ◌ِأمر الدَّمَائ when it is broken; (IB;)
or شَجَّةً آمة and "ٌمَأْمُومَة ;(M, Mgh, K;) A
wound by which the head is brohen, (S, M, Mgh,
K,) reaching to the part called glavi il, (S,
,أمر الرأسِ [,Mgb,) or, [which means the same
(M, Ķ,) so that there remains between it and
the brain [only] a thin shin : (S:) it is the most
severe of 4 [except that which reaches the
brain (see 5)]: ISk says that the person
suffering from it roars, or bellows, (og,) like
thunder, and like the braying of camels, and
is unable to go forth into the sun: (Msb:) the
mulet for it is one third of the whole price of
blood : (TA :) IAar assigns the meaning of [this
kind of] zes to il; which seems, therefore,
to be either a dial. var. or & contraction of isi :
(Msb:) the pl. of isi is pijl (Mgh, Msb) and
ESC; or this latter has no proper sing. : (M,
TA:) the pl. of * ◌ٌمَأْمُومَة is ◌ْمَأْمُومَات . (Mgh,
Mşb.)
, and _1 Better in the performance of the
office termed Loll; followed by : (Zj, T, M,
K :) originally : the second hemzeh being
changed by some into , and by some into (S.
(Zj, T, M.)
, إِمَامْ pl. of , أَيَّةٌ dim. of ,أُبْمَّةُ or, أُوَيْمَّةْ
. A camel that leads and guides : (M :) or
a guide that shows the right way : and a camel
that goes before the other camels : (Ķ :) fem.
with 8; (M, K;) applied to a she-camel (M, TA)
that goes before the other she-camels, and is
followed by them. (TA.)
Also A camel having his -. أميمْ sce: مَأْمُومْ
hump bruised internally by his being much ridden,
or having his hump swollen in consequence of the
galling of the saddle and the cloth beneath it,
and bruised, and having his hump corroded :
(§:) or whose fur has gone from his bach in
consequence of beating, or of galls, or sores, pro-
duced by the saddle or the lihe. (M, Ķ.) __
Lot : see ist, in three places.
L': see fol, in two places.
act. part. n. of y lí; Following as
an example; imitating; takring as an example,
an exemplar, a pattern, or an object of imita-
tion. (Msb.) __ pass. part. n. of the
same ; Followed as an example; imitated ; &c. :
thus distinguished from the former by the pre-
position with the object of its government. (Msb.)
.آَمَّةٌ see : مَآئِمُ
3
Li, used to denote an interrogation, is a com-
pound of the interrogative liemzch and the nega-
tive : (M :) it is a mere interrogative [respect-
ing a negative, like yij; as in the saying,
-Art not thou ashamed for thy] تَسْتَحْيِى مِنَ اللهِ
self, or of thyself, with respect to God?]. (Lth, T.)
-[IHsh says, after explaining two other usages
of Li which we have yet to mention,] El-Malakee
adds a third meaning of Wi, enying that it is & par-
tiele denoting Jose [or the asking, or requiring, a
thing in a gentle manner], like [Ji (q. v.) and]
ýy; and is connected peculiarly with a verb;
as in ,5 Li [ Wherefore wilt not thon stand?],
and JER Lof [ Wherefore wilt not thou do such
a thing?]; which may be explained by saying
that the hemzeli is used as an interrogative to
make one confess, or acknowledge, a thing, as
it is in " and yi, and that Lo is a negative.
(Muglince.) __ It is also an inceptive word, used
in the manner of yf : (M :) followed by 21, it
is zyn. with yf: ($:) [meaning Nom : or non
surely: or] both of these meaning verily, or truly;
i. c. U : and for this reason Sh allows one's
saying, ◌ٌّأَمَا إِنَّهُ مُنْطَلِق and ◌ٌّأُمَا أَنَّهُ مُنْطَلِّق [Verily,
or truly, he is going away]; with kesr after the
manner of " yi, and with fet-hi after the manner
of ◌ُحقًّا أَنَّه :and هَمَا وَاللهِ لَقَدْ كَانَ كَذَا is men-
tioned as meaning di; ul [&c., i. c. Verily, or
truly, by God, such a thing did indeed hammen] ;
thic . being a substitute for the hemzch : (M :)
so too حمَى واللّه [or حَمَا واللّه] :(Sgh and K
in art. : ) it denotes the truth of the words
,أَمَّا إِنَّ زَيْدًا عَاقِلْ , which follow it; as when you say
meaning Truly, or properly speaking, not tro-
pically, Zeyd is intelligent; and J, Jo di; Lt
bas ij [Truly, &c., by Gol, Zeyd beat, or
struck, 'Amr]: ($ in art. yol:) [in other words,]
it corroborates an oath and a sentence; as in

93
5
BOOK I.]
,Verily] أَمَا وَاللّه لَئِنْ شَهِرْتُ لَكَ لَيْلَةٌ لَأَدْعَنَّكَ نَادِمًا
or now surely, by God, if I remain amahe for
thee a night, then will I indeed leave thee repent-
ing]; and ◌ُأَمَا لَوْ عَلِمْتُ مَكَانَلَكَ لَأَزْعَجْتُكَ مِنْه [Verily,
or now surely, if I had known thy place of being,
then had I unsettled thee, or removed thee, from
it]; and ◌ْأَمَا إِنَّهُ لَرَجُلْ كَرِيم [Verily, or now
surely, he is (emphatically) a generous man]:
(T:) or it is an inceptive particle, used in the
manner of yi; [mcaning now : or now surely :]
(Mughnec:) or a particle used to give notice of
what is nbout to be said : only put before a pro-
position [as in cxs. mentioned above] : (TA :)
mad often occurring before an oath [as in exs.
mentioned above]: and sometimes its licemzch
is changed into . or &, before the oath ; cach
with the I remaining ; [ written Wh or Le;] and
with the I elided; [written _ or ;] or with
the Ielided, but without the substitution ; [written
Al;] and when Si occurs after Lol, it is with
kesr, as it is after yi: und it also means
[verily, or truly]: or Gif [verily? or truly?]:
nccord. to different opinions : and in this case,
Erafter it is with fet-h, as it is after Of : accord.
to lb-Kharoof, this is a particle : but some say
that it is a noun in the sense of : and others,
that it consists of two words, namely, the interro-
gative hemzch and & as n noun in the sense of
;[?in thut thing true] أُوْلِكِ الشَّيْءٍ حَقُّ .٥.أ ;شَىْ:
80 thut the meaning is GEf: [if so, Buss Si cf
Incans Verily, or truly, is he going away ?] and
this, which is what Sh says, is the correct opinion?
Lis virtually in the necus. case, ns an udverbial
noun, like as we is literally : and Si with its
complement is an inchoutive, of which the adver-
bial noun is the cnunciative : but Mbr says that
& is the inf. n. of , which is suppressed,
and that gi with its complement is an agent.
(Mnglance.)
Cl is a conditional and partitive and corrobora-
tive partiele; and is sometimes written Wi, by
the change of the first > into s. (Muglince, K.)
-It is used as a conditional particle in the
فَأُمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ ,[24 .words of the Kur [ii
أَنَّهُ الْحَقُّ مِنْ رَبِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَا
For as for those who have ] ذَا أَرَادَ اللهُ بِهْذَا مَثَلًّا
believeil, they know that it is the truth from their
Lord; but as for those who have disbelieved, they
soy, What is it that God mcaneth by this as a
parable?]. (Mughnee," Ķ,. TA.) That it denotes
a condition is shown by the necessary occurrence
of J after it; for if this _ were a conjunction, it
would not be prefixed to the enunciative; and if
it were redundant, it might be dispensed with;
but it may not be dispensed with except in a case
of necessity in poetry or in a case of an ellipsis.
- In most cases, (Mughnee, Ķ,) it is used as a
partitive, (§, Mughnec, K,) implying the meaning
of a condition ; (§; [in which it is mentioned with
Ll;]) and thus it is used in the passage of the
Kur cited above; (Muglinee;) and in the fol-
lowing exs. [in the Kur xviii. 78 and 79 and 81],
and أَمَّا الَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِى البَحْرِ
وَأُمَّا الْجِدَارُ فَكَانَ and وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنِينَ
Ax for the ship, it belonged to] لِغُلامَيْنِ يَتِيَمَيْنِ
poor men who worked on the sea . . . and as for
the boy, his two parents were believers . . . and
us for the wall, it belonged to two orphan boys].
(Mughuce," K," TA.) [It is a partitive also in
- [.بعد .which see in art , أما بعد the phrase
Few have mentioned its use as a corroborative :
(Mughnce:) it is thus used in the phrase Jf Ci
Mit [ Whatever be the case, or happen what
grill or whot may, or at all events, Zeyd is going
anny], when you mean that Zeyd is inevitably
going away, and determined, or decided, upon
doing so: (Z cited in the Mughinec, and Ķ :)
therefore Sb explains it as meaning, in this case,
whatever be the case, &c., as] مَهُمَا يَكُنْ مِنْ شَىْء
above, or, in some instances, happen what would
or what might]; thereby showing it to be a
corroborative, and to have a conditional meaning :
(Z cited in the Mughnce: [and the same explana-
tion of it is given, with a similar ex., in tlic $, in
art. yol:]) the , in this case, is transferred from
its proper place before the inchoative, and put
before the enunciative. (I 'Ak p. 306.) Ks says
that Gi is used in commanding and forbidding
and announcing: you say, Jeu di Ci [ What-
ever be the case, or happen what will, &c., God
worship thou]: and أمَّا الخَمْرَ فَلَا تَشْرَبُهَا [i. e.
as is shown in the) أُمَّا الخَمْرَ فَلَا تَشَرَبْ لَا تَشْرَبُّهَا
case of a similar ex. in the Muglinec, though you
may say أَمَّا الحَمْرُ فَلَا تَشْرَبُها, without an cllipsis,
like as you say ◌ْأمّا ثَمُودُ فَهَدَ يْنَاهُم as well as
5,5 Cl, in the Kur xli. 16, accord. to different
readers,) Whatever be the case, &c., wine (drink
أَمَّا زَيُدْ فَخَرَجَ not), drink not thou it]: and
[ Whatever be the case, &c., with respect to other
things, Zeyd has gone forth; or whatever be the
case with respert to others, as for Zeyd, he kas
gone forth] : whereas U! [which sce in the next
paragraph] is used in expressing a condition and in
expressing doubt and in giving option and in
taking option. (T.)- [IHsh says that in his
opinion,J in the phrasc ◌ِأَمَا العَبِيدَ فَذُو عَبِيد, thus
hicard, with Meat in the accus. case, the meaning
is, Sisi wy [&c., i. e. Whenever thou men-
tionest the slaves, he is a possessor of slares : Init
I would rather say that the meaning is, 's cf
Messi, &c., i. c. as for thy mentioning the slares,
&c.]: and so in similar phrases which have been
hicard. (Mnglinec.) = Distinct from the fore-
going is Li in the saying in the Kur [xxvii. 86],
Or rather, what is it that] أَمَّا ذَا كُنْتُمْ تَعْمَلُونَ
ye were doing?]: for here it is a compound of the
unconnected pi and the interrogative U. (Mugh-
nee.) == So too in the saying of the poet,
·
أَبَا خُرَاشَةَ أَمَّا أَنْتَ ذَا نَفَرٍ
فَإِنَّ قَوْمِىَّ لَمْ تَأْكُلْهُمُ الضَّبُعُ
.
[O Aboo-Khurasheh, because thou wast possessor
of a number of men dost thou boast? Verily, my
people, the year of dearth, or of sterility, hath not
consumed them] : for here it is a compound of the
Ef termed ansas [which combines with a verb
following it to form an equivalent to an inf. n.]
; لِأَنْ كُنْتَ is for أَمَّا أَنْتَ: مَا and the redundant
the preposition and the verb are suppressed for
the sake of abridgment, so that the pronoun [
in Ele] becomes separate; and & is substituted
for the verb [thus deprived of its affixed pro-
noun], and the & [of !] is incorporated into the
>[of L]. (Mughnce.) [Sce another reading of
this verse voce L !; and there also, immediately
after, another ex. (accord. to the Mughnce) of
Li used in the manner explained above. Sce also
Si as a conditional particle, like S !. ] == Also
i. q. LI, q. v. (Mughnce, Ķ.)
Lol is sometimes written Lol, and sometimes its
first > is changed into S, [forming Wel or Wel or
both, as will be shown below,] (Mughnec, [in
my copy of which it is written Ql, and so in
some copies of the K,] and Ķ, [in some copics of
which it is written !,]) and it is held by Sb to
be a compound of ! and &, (Muglince,) or as
denoting the complement of a condition it is a
compound of SI and C. (M, K.) __ It denotes
مَا أَدْرِى مَنْ douht; (Ks, T, Muglince, K;) as in
: I know not who stood] قَامَ إِمَّا زَيْدٌ وَإِمَّا عَمْرُو
جَاذْنِى إمّا either Zeyd or 'Amr] :(Ks, T:) and
Syss Los Nej [There came to me cither Zeyd or
'Ami], said when one knows not which of them
came. (Muglinee, K.)_ It also denotes vague-
ness of meaning; as in [the Kur ix. 107,] !
Either He will punish] يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ
them or He will turn unto them with forgiveness].
(Mugbnee, Ķ.)_ It also denotes giving option ;
إِمَّا أَنْ تُعَذِّبَ وَإِمَّا أَنْ [,85 .as in [the Kur xviii
ines Je Es [ Either do thou punish, or do
thou what is good to them]. (Mughnec, Ķ.) __
It also denotes the making a thing allowable;
ns in تَعَلَّمْ إِمَّا فِقْهَا وَإِمَّا نَحْوًّا [Learn thou either
law or syntax; (an ex. given in the T, on the
authority of Ks, as an instance of the usage of
Lo! to denote giving option;)] but its use with
this intent is disputed by some, (Mughnce, K,)
while thicy assert it of ,i. (Mughnec.) __ It is
also used as a partitive; as in [the Kur Ixxvi. 3,]
Either, or whether, being] إمَّا شَاكِرًا وَإِمَّا كَفُورًا
thankful or being unthankful]; (Mughnec, Ķ ;)
the two epithets being here in the accus. case as
denotatives of state : or, accord. to the Koofees,
may be here [a compound of ] the conditional !
and the redundant كَانَ ; ما, accord. to lbn-Esh-
Shejerec, being understood after it: (Mughnee :)
إِنْ شَكَرَ وَإِنْ كَفَرَ ,and Fr says that the meaning is
[if ke be thankful and if he be unthankful]. (T.)
- It also denotes taking option ; as in the saying,
لِى دَارْ بِالْكُوفَةِ فَأَنَا خَارِجٌ إِلَيْهَا فَإِمَّا أَنْ أَسْكُنَّهَا وَإِمَّا أَنْ
Vi [I have a house in El-Koofeh, and I am
going forth to it, and either I will inhobit it or I
will sell it : but this is similar to the usage first
mentioned above]. (Ks, T.) __ It is a conjunction,
(Ş in art. yol, and Mughnee,) accord. to most
authorities, i. e., the second U! in the like of the
saying, جاءَنِى إِمَّا زَيْدُ وإِمَّا عَهْرْو [mentioned

04
امت - اما
above]; (Mughnee;) used in the manner of ,i
in all its cases except this one, that in the use of
,1 you begin with assurance, and then doubt
comes upon you ; whereas you begin with Li in
doubt, and must repeat it; as in the saying last
mentioned : (§: [and the like is said in the
Mughnee, after the explanations of the mean-
ings : ]) but some assert that it is like the first !,
not a conjunction; because it is generally pre-
ceded by the conjunction >: and some assert that
LI conjoins the noun with the noun, and the ,
conjoins L! with LI; but the conjoining of a
particle with a particle is strange. (Mughnee.)
-Sometimes the , is suppressed; as in the
following verse, (Mughnee,) of El-Ahwas; (S;)
.
·
يَا لَيْتُمَا أُمُّنَا ثَالَتْ نَعَامَتُهَا
أَيُّمَا إِلَى جَنَّةٍ أَيْمَا إِلَى نَارٍ
.
.
[O, would that our mother took her departure,
either to Paradise or Hell-fire!]; (S," Mughnee,
Ķ;) cited by Ka, with Lal for LI: (T:) and
sometimes it is with kesr [i. e. Wel]: (S:) IB
says that it is correctly We!, with kesr ; asserting
the original to be LI, with kesr, only. (TA.)_
And sometimes the former Lot is dispensed with ;
as in the following verse, (Mughnee,) which
shows also that Lo is sometimes suppressed ;
سَقَتْهُ الرَّوَاعِدُ مِنْ صَيٍِّ
وَإِنْ مِنْ خَرِيفٍ فَلَنْ يَعْدَمًا
.
.
[The thundering clouds of summer-rain wa-
tered him, or of autumn-rain ; so he will not
إِمَّا مِنْ صَيّفٍ وَإِمَّا مِنْ .want sufficient drink] : i. e
. (Mughnee, K.) Mbr and Aş say that
&! is here conditional, and that the is its com-
plement : but this assertion is of no weight; for
the object is the description of a mountain-goat as
having sufficient drink in every case: AO says
that ! in this verse is redundant. (Mughnee.)
- Somctimes, also, one does not require to men-
tion the second LI, by mentioning what supplies
إِمَّا أَنْ تَتَكَلَّمَ بِخَيْرٍ ,its place; as in the saying
&Li Jf [ Either do thou speak what is good or
els be silent]. (Mughnee.) [See art. yi, near
its end.]Distinct from the foregoing is ! in
فإمَّا تَرَبِنَّ مِنَ ,[26 .the saying in the Kur [xix
And if thou see, of mankind, any] الْبَشَرِ أَحَدًا
onc]: for this is [a compound of] the conditional
j! and the redundant L. ($ in art. gol, and
Mughnee.) [In like manner,] you say, in cx-
إِمَّا تَشْتِمَنَّ زَبْدًا فَإِنَّهُ يَحْلُمُ عَنْكَ ,pressing a condition
[ If thou revile Zeyd, he will treat thee with for-
bearance]. (Ks, T.) And ◌َإِمَّا تَأْتِنِى أَكْرِمْل [I]
thou come to me, I will treat thee with honour].
(§.)- In the following maying, un Esi
Emisi [ If thou be going away, I go away], the
L' is not that which restrains the particle to which
it is subjoined from governing, but is a substitute
for & verb; (K and TA in art. Le;) as though the
. [إِنْ صِرْتَ or rather] إذا صِرْتَ مُنْطَلِقًا ,mponker said
(TA in that art.) And hence the saying of the
poet, [of which a reading different from that here
following has been given voce Li,]
*
أَبَا خُرَاشَةَ إِمَّا أَنْتَ ذَا نَفَرٍ
فَإِنَّ قَوْمِىَ لَمْ تَأْكُلْهُمُ الصَّبُعُ
.
.
[O Aboo-Khurasheh, if thou be possessor of a
number of men, verily, my people, the year of
dearth, or of sterility, hath not consumed them];
as though he said, إنْ كُنْتَ ذَا تَقَر. (TA in that
art.) [But IHsh states the case differently; say-
ing,] An instance of L not used to restrain front
governing, but as a substitute for a verb, occurs in
the saying, ◌ُأَمَّا أَنْتَ مُنْطَلِقًا أَنْطَلَقْت [Because thou
wast going away, I went away]; originally,
for an explanation]: انْطَلَقْتُ لِأَنْ كُنْتَ مُنْطَلِقًا
of which, see what is said of Esi Col in a reading
of the verse commencing with able uf voce Cl:]
but accord. to El-Fárisce and IJ, the government
belongs to ما; not to ◌َكَان [or ◌َكُنْت]. (Mugh-
nee in art. L.) __ So too in the saying, IL Jejl
i. e. Do] إِنْ كُنْتَ لَاتَفْعَلُ غَيْرَهُ mcaning ,إمّالا
thou this if thou wilt not do another thing; or do
thou this at least]; (Muglinee and Ķ, cach in
art. L .; ) indicating a person's refusal to do [fully]
that which he is ordered to do : (TA in that art. : )
or Ijs Jeff yl!, meaning if thou wilt not do
that, then do thou this; the thrce particles [3!
and Lo and w] being made as one word: so says
Lth: (T:) [J says,] إمَّالَا فَأَفْعَلْ كَذَا is pro-
nounced with imáleli, [i. e. “ immá-lè,"] and is
originally ý &! with L' as a connective; and the
meaning is, if that thing will not be, then do thou
thus : (§ in art, y:) [but] AHat [disallows this
pronunciation, and] says, sometimes the vulgar,
إِفْعَلْ ذلِكَ بَارِى ,Bay ,اِفْعَلْ ذُلِكَ إِمَّالًا in the place of
[ Do thou that at least ]; but this is Persian, and is
rejected as wrong .: and they say also, Jul, with
damm to the I [and with imaleh in the case of the
final vowel, and thus it is vulgarly pronounced in
the present day] ; but this too is wrong; for it is
correctly yu!, [with kesr, and] not pronounced
with imáleh, for particles [in general] are not
thus pronounced: (T:) and the vulgar also con-
vert the hemzeh into . with damm [saying JUK].
(TA in art. (.) [Fei says,] ý is a substitute for
the verb in the saying, Is just ýu!, the mean-
ing being If thou do not that, then [at least] do
thou this : the origin thereof is this; that certain
things are incumbent on a man to do, and he is
required to do them, but refuses; and then one is
content with his doing some, or a part, of tlicm,
and says to him thus: i. e., if thou wilt not do
all, then do thou this : then the verb is suppressed,
on account of the frequency of the usage of the
phrase, and L is added to give force to the
meaning : and some say that it is for this reason
that y is here pronounced with imaleh; because
it serves for the verb; like as & is, and the
vocative Ų: but it is said that it is correctly pro-
nounced without imáleh; because particles [in
general] are not pronounced therewith; as Az
Bays. (Meb in art. y.) [El-Hareeree says that]
ýl! is properly [a compound of] three particles,
[BOOK I.
which are &! and Land y, made as one word,
حُبَارَى and the I at the end thereof is like the t of
[in which it is written (s, agreeably with rule];
wherefore it is pronounced with imálch, like as is
the I of this latter word. (Durrat el-Ghowwas, in
De Sacy's Anthol. Gr. Ar. p. 57 of the Arabic
text.) In the Lubab it is said that y is used as a
negative of the future, as in jwis y; and the
verb [in yl!] is suppressed; so it [ y] serves as a
substitute in the saying, افْعَلْ هُذَا إِمَّالًا ;therefore
they pronounce its I with imalch : and IAth says
that the Arabs sometimes pronounced ý with a
slight imáleh ; and the vulgar make the imáleh
thereof full, so that its I becomes &s; but this is
wrong. (TA.) You say also, yu IL je,
meaning Take thou this if thou take not that.
(T.) It is related that the Prophet saw a runaway
camel, and said, "To whom belongethi this camel?"
when, lo, some young men of the Ansar said,
" We have drawn water upon him during twenty
years, and yet he has in him fat; so we desired
to slaughter him; but he escaped from us." He
said, " Will ye sell him ?" They answered, " No:
إِمَّالَا فَأَحْسِنُوا إِلَيُّه ,but he is thinc." And he said
,meaning If ye will not sell him ,حَتَّى يَأْتِيَهُ أَجَلُهُ
act well to him until his term of life come to
him. (T.)
امت
1. 221, (T, Ş, M, Ķ,) aor. ; , (T, M,Ķ,) inf. n.
Esi, (T, S, M,) He measured it ; determined its
measure, quantity, or the like ; computed, or con-
jectured, its measure, quantity, &c .; ('T, S, M,
Ķ;) as also Viesi, (M, K,) inf. n. E.t. (TA.)
You Bay, ◌َأَيمِتْ يَا فُلَآنُ هُذَا لِى كَمْ هُو Compute
thou, O such a one, this, for me, how many it is.
(T.) And ◌َأمَتَ القَوْم He computed, or conjectured,
the number of the people, or company of men.
(T.) And FUI Est He measured, or computed,
the distance between him and the water. (T.)_
Also, (§, Ķ,) aor. as above, (Ķ,) and so the
inf. n., ($,) i. q. osas [IIe tended, repaired,
betook himself, or directed his course, to it, or
towards it; aimed at it; sought after it; or
intended, or purposed, it]; (§,Ķ;) namely, a
thing. (S.)
He was suspected أُمّتَ بِالشّرّ ــ.1 Bce: أَمْتَهُ .2
of evil. (M, TA.)
Elf A measure of distance [&c.]; as in the
saying, ◌ِكَمْ أَمْتُ مَا بَيْنَكَ وَبَيْنَ الكُوفَة What is
the measure of the distance between thee and
El-Koofch ? (T, TA.) = Doubt : (Th, T, M :)
said to be so termed because this word signifies
the " computing, or conjecturing, measure, quan-
tity, and the like," in which there is doubt. ('T,
الخمر : .TA.) [See 1.] So in the following ex
Elly Egy Wine is unlawful : there is no
doubt respecting the unlawfulness of it : (Sh, Th,
T,Ķ:) or the meaning is, there is no indulgence, or
lenity, with respect to it; from Sol as signifying
"feebleness, or weakness," in a journey, or pace.
لَيْسَ فِى الخَمْرِ أَمْت ,T, TA.) And in the saying)

95
أمر - امت
Book I.]
There is no doubt respecting wine, that it is
unlawful. (Tl, M.) [Or in the like of these
two instances it signifies] Disagreement, or di-
versity of opinion, (Sýzi,) respecting a thing
( ). (M, K.) Curvity, crookedness,
distortion, or unevenness : (M, Ķ :) ruggedness
in one place and smoothness in another; (K ;)
[inequality of surface ; ] one part being higher,
or more prominent, than another: (TA:) an
elevated place : (T, S, K :) small mounds : (Fr,
Th, T, S, M, Ķ :) or what is elevated, of ground :
or, as some say, mater-courses of valleys, such
as are low, or depressed : (Fr, T, TA :) small
hills; hillocks : (M, TA:) a hollow, or repressed
place, between any two elevated portions of ground
Jc. : (IAur, T, M :) depression and elevation,
or lowness aml highness, (S, M, A, Ķ,) in the
ground ; (A ;) used in this sense in the Kur
xx. 106; (§;) and the same in a water-skin not
completely filled : ($, A :* ) or laxity in a water-
shin when it is not well filled so as to overflow :
(T, TA :) or a [consequence of ] pouring [water]
into u shin until it thubles, or creases, and not
filling it ; so that amne part of it is higher, or
more prominent, than another : (M, TA :) pl.
Su! (M, K, TA, but in some copics of the Ķ
Est, and in the CK Sli,) and Sol. (M, K.)
You Any, ◌ْاِسْتَوَتِ الأَرْضُ فَمَا بِهَا أَمْت The earth,
or ground, mas eren, so that there was not in
it any depressim and chrontion. (A, TA.) And
,The shin becune full أمْتَلَأَ السّقَّهُ فَمَا بِهِ أَمْتْ
so that there was not in it any depression [of one
port of its surface] and elerutin [of another
part]. (S. A.') Az Raya, ('TA,) I have heard
the Armhs Riy, ◌ِقَدْ مَلَأَّ القَرْبَةَ مَلًّْا لَا أَمْتَ فِيه He
had filled the water-skin so full that there was no
larity in it. (T, TA.) _A fault, a defect, an
imperfretimm, a blemish, or the like, (T, M, Ķ,)
in the mouth, and in a garment, or piece of cloth,
and in a stone. (M, K.) [Hence the saying,]
Mny there be a] .٢ . أُمْتُ فِى الحَجَرِ لَا فِيكَ
defect, or the lihc, ] in stones ; not in thee : menn-
ing, my God preserve thee when the stones shall
have perished : (Sb, M :) Sol is here put in the
nom. cose, though the phrase is significant ef
a prayer, because it is not a verbal word: the
phrasc is like ◌ْالتُّرَابُ لَه : and the commencing
the sentence with an indeterminate noun is appro-
vable because it is virtually a prayer. (M.)
This prov. is mentioned by the expositors of the
Tes-hecl: not by Meyd. (TA.) _ Weakness ;
feebleness ; (T, K;) lanyour ; remissncss. (TA.)
You say, سِرْنَا سَيْرًا لَا أَمْتَ فِيه We performed a
journey, or went a pace, in which was no weah-
ness, or feebleness [&c. ]. (T, TA.)= A good
· way, course, mode, or manner, of acting, or
conduct, or the like. (T, K.)
La Suspected of evil and the like. (K.)
[See 2.][A water-skin] filled [so as to be
equally distended : sce i]. (K.)
Set: : A mater of which the distance is
هُوَ إِلَى أَجَلٍ - (.computed, or conjectured. (TA
O,Å. It is until a determined, defined, or
definite, period. ($,K.") - شَىْءٌ مَأْمُوت A thing
that is known. (M, TA.) [And so 3,og6.]
امد
1. die sel, aor. ", inf. n. Sol, He was angry
with him: (Ş, M, Mẹb," Ķ :) like Ji ($) and
(.ابد .T in art). عَبِدَ and وَبِدَ and وَمِدْ
2. Ai, inf. n. jest, He declared the time,
considered with regard to its end; or the utmost,
or extreme, extent, term, limit, point, or reach ;.
expl. by ◌َبَيْنَ الأَمْد .(K.)
ist Time, considered with regard to its end :
Juj being time considered with regard to its
end and its beginning: (Er-Raghib:) [but some-
times it is interchangeable with Sloj, as will be
scen in what follows :] or the utmost, or extreme,
extent, term, limit, point, or reach. (S, M, A,
Mab, K.) You may, ◌ُبَلَغَ أَمْدَه He, or it, reached,
or attained, his, or its, utmost, or extreme, extent,
term, &c. (Mab.) And ضَرَبَ لَهُ أَمْدًا [He
assigned, or appointed, for him, or it, a term,
or limit]. (A.) And ◌ِهُوَ بَعِيدُ الْآَمَّاد [He is one
mhose limits are remote : slot being the pl.].
(A.)- The period of life which one has reached;
as in the saying, D'si & What is thy period of
life which thou hast reached ? ($.) _ Each of
the two terms of the life of a man ; i. c. the time
of his birth, and the time of his death. (Sh, T.)
El-Hasan [El-Basrec], being asked by El-Hajjaj,
Jest to, meaning What was the time of thy
birth? answered by saying that it was two years
before the expiration ef 'Omar's reign as Kha-
leefch. (T, L, from a trad.) _ The starting-
place, and the goal, of horses in a racc. (Sh, T,
L.)_t Any spare of time : (Er-Raghib :) a
xpace of time of unknown limit. (Kull pp. 9 and
10.) __ Sometimes, + A particular time; as in
the phrase 1je in The time of such a thing ;
like زَمَانُ كَذَا .(Kull p. 10.) - [It is also used
,ذَاتٌ أَمْدٍ (.and (applicd to a fem. n ,أُو آمد for
Having a term, or limit; limited in duration;
ns in the saying,] auf geyr, ist Qui [The
present state of existence is limited in duration,
Int the final state of existence is everlasting].
('Obeyd Ibn-'Omeyr, L in art. l.)
isit A remainder, or what remains, (K,) of
unything. (TA.)
jag: : A shin [exhausted ; ] in which there
remains not a gulp, or as much as is swallowed
at once, of water. (K.)
;,it is An extreme term, limit, or point,
reached, or attained. (K.)
امر
1. 85%i, (T, §, M, &c.,) aor. 2, (M, &c.,) inf. n.
yi (T, S, M, Msb, K) and Ju!, (M, L, Ķ,)
which latter, however, is disapproved by MF,
(TA,) and Let is syn. therewith, (K,) but this
also is disapproved by MF, and deemed by him
strange, [being by rule the inf. n. of "opel, re-
specting which see what follows, ] (TA,) and Bei,
(M, K,) which is one of the inf. ns. [or quasi-
,عَاقِبَةٌ and عَافِيَةٌ like , فَاعِلَةٌ inf. ns.] of the measure
(M,) He commanded him ; ordered him; bade
him ; enjoined him; the inf. n. signifying the
contr. of ); (T, M,Ķ;) as also Voysi, (Kr,
M, Ķ,) mentioned by A 'Obeyd also as a dial.
var. of bysi : (Msb:) but A'Obeyd says that
", and Byl are syn. [in a sense different from
that explained above, i. e.] as meaning 2!
, أَمْرَهُ إِيَّاهُ M, K,) and,؟) وأمرَهُ به ,TA.) You say)
suppressing the prep., (M,) He commanded,
ordered, bade, or enjoined, him to do it. (M, Ķ.)
,بأَنْ تَفْعَلَ and ,لِتَفْعَلَ and , أَمَرْتُكَ أَنْ تَفْعَلَ And
I commanded, ordered, bade, or enjoined, thee to
do [such a thing]. (M.) [And Li& B;si as
meaning He commanded him, or ordered him, to
make use of such a thing; or the lihe: whence,
in a trad.,] أمِرُتُ بالسّوَاك [I have been commanded
to mahe use of the tooth-stick]. (El-Jámi' eş-
Sagheer.) [And IIe enjoined him such a thing ;
as, for instance, patience.] The imperative of
" is ""; originally "gi; which also occurs
[with , in the place of ; when the I is pronounced
with damm]: (M:) but [generally] when it is
not preceded by a conjunction, (Mab,) i. c., by
, or J, (T,) you suppress the ., [i. e. the radical
., and with it the conjunctive | preceding it,]
contr. to rule, and say, 1, 8, [ Command, or
order, or bid, or enjoin, thou him to do such a
thing]; like as you say, Je and je : when,
however, it is preceded by a conjunction, the
practice commonly obtaining is, to restore the .,
agrecably with analogy, and thus to sny, nie, ;21 ;.
(Msh.)- [You say also, ◌َأَمَرَ بِهِ فَقُتِل Ile guve
an order respecting him, and accordingly he was
slain. And ijk, &s ; He ordered that such a
thing should be done, or given, to him. ]_ In. the
Kur [xvii. 17], أمرُنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord.
to most of the readers, ('T, &c.,) means We com-
manded [its luxurious inhabitants] to obey, but
they transgressed therein, or departed from the
right way, or disobeyed: (Fr, T, Ş, &c .: ) so says
Aboo-Is-hák; adding that, althoughi one says,
meaning I commander , أَمَرْتُ زَيْدًا فَضَرَبَ عَهْرًا
Zeyd to beat ' Amr, and he beat him, yet one also
BnVR, أمَرْتُكَ فَعَصَبْتَنِى [I commanded thee, but thou
disobeyedst me] : or, accord. to some, the meaning
is, We multiplied its luxurious inhabitants; (T;)
and this is agreeable with another reading, namely,
vÚjSÍ; (TA;) and a reading of El-Hasan, namely,
Gjel, like tile, may be a dial. var., of the same
signification : (M :) see 4, in two places : or it
may be from &Uyl ; ($, TA ;) [in which case it
seems that we should read Ussi; or, perhaps,
Újsi: see 2:] Abu-l-'Aliych reads Gysi, and
this is agreeable with the explanation of I'Ab,
who says that the meaning is, We made its chiefs
to have authority, power, or dominion. (TA.)
-si, aor. ", also signifies He commanded,
ordered, bade, or enjoined, him to do that which
it behooved him to do. (A.) [He counselled, or
advised, him.] One says, , meaning Counsel
thou me; advisethou me. (A)-ٍأَمَرَ بِاقْتِنَاص, said

06
[BOOK I
of a wild animal, menns He rendered the beholder
desirous of capturing him. (M.) == yi, (As, Fr,
Th, T, S, M, Mah, Ķ,) aor. '; (Msb, TA ;) and
,i, sor. '; (S, M, IĶtt, Ķ;) and jel, aor. "; (M,
Ķ, and several other authorities ; but by some
this is disallowed; TA;) inf. n. y (K) and aro!
($) and au !; (Aş, T, $;) or the second is a
simple subat. ; (K ;) or perhaps it is meant in the
$ that this and the third are quasi-iuf. ns. ; (MF;)
He had, or held, command ; he presided as a
commander, governor, lord, prince, or hing; (M,
عَلَى (;As, T,S) ; أمير Mpb, K;) he became an
Ainsi over the people. (M," Msb, K.) [See also 5.]
as in different) ,وأمّرَ ٧ عليه or , أُمَرَ فُلَانْ وَأَمِرَ عَلَيْهِ
copies of the $,) [ Such a one has held command
and been commanded,] is said of one who has
been a commander, or governor, after having been
a subject of a commander, or governor; meaning
such a one is a person of experience; or one who
has been tried, or proved and strengthened, by
experience. (S.) == oyol as syn. with ogol : see 4.
, (S, M, M,b, Ķ,) sor. ", (Msb, Ķ,) inf. n.
yi and al; (M, K, TA; the latter written
in the CK امْرَة ;) and ◌ّأمر, aor. 2; (IKtt;) + It
(a thing, M, Msb, or a man's property, or camels
or the like, Abu-l-Hasan and S, and a people, T,
§) multiplied; or became many, or much, or
abundant ; (T, Ş, M, Mab, Ķ;) and became com-
plete. (M, K.) __ And the former, t His beasts
multiplied ; or became many; (M, Ķ;) [as also
, إيمَارٌ .inf. n ,آمر ٧ بَنُو فُلانٍ [,for you say ; آمر ٢
t The property, or camels or the like, of the sons
of such a one multiplied; or became many, or
ohundant. (M.) وأمِرَ الأَمْرُــ (Akh, S,K,) aor. ",
inf. n. ysi, (Akh, §,) + The affair, or case, (i. e.,
a man's affair, or case, Akh, §,) became severe,
distressful, grievous, or afflictive. (Akh, Ş, Ķ.)
2. isi, inf. n. jet, He made him, or ap-
pointed him, commander, governor, lord, prince,
or king. (§," Mgh, Møb.) [And it seems to be
indicated in the $ that Voysi, without teshdeed,
signifies the same.] See 1, in three places. You
say also, Gle ji (A, TA) He was made, or
appointed, commander, &c., over us. (TA.) __
Also He appointed him judge, or umpire. (Mgh.)
świn ji + He affixed a spear-head to the
rane or spear. (T, M.) [See also the pass. part. n.,
below.]_fuel ,si He made [a thing] a sign,
or mark, to show the way. (T.)
ومُؤَّامَرَةٌ .M, Meb,) inf.n,؟",T) , آمرهُ فِى أَمْرِهِ .3
(Ş, K,) Ile consulted him respecting his affair,
or cass; (T,· Ş, M, Mab, Ķ," TA;) as also spolg;
(TA;) or this is not a chaste form ; (IAth, TA;)
or it is vulgar; (§, TA ;) and +ti, (M,)
inf. n. أَسْتِثُمَار : (S,K;) and " ◌ُائتموه , (T) inf. n.
آمِرُوا النّساء ,.K) It is said in a trad,؟) أَثْتِمَارٍ
-Consult ye women respecting them فى أَنْفُسِيِنَّ
selves, as to marrying them. (TA.) And in
another trad., آمَرَتْ نَفْسَها, meaning She con-
sulted herself, or her mind; as also l_1
,Mab,) inf. n. as above ,؟) ,ائتمروا به And |(M :) and . نَّفْس TA.) [See another ex. voce) . نفسها
see also 8.]
امر
acc 1, last sentence but: إيمَارٌ .inf. n ,آمر .4
one, in two places. = opel ; (S, M, Msb, K;) and
Vogel, (S, M, Mgb, K,) accord. to some, (M,)
aor. 2, (Mb, Ķ,) inf. n. yi; (Msb;) both sig-
nifying the same accord. to AO, (S,) or A 'Obeyd,
(TA,) but the latter is of weak authority, (Ķ,) or
is not allowable ; (M ;) and, accord. to El-Hasan's
reading of xvii. 17 of the Kur, (see 1,) Versi
also; (M ;) + He (a man) multiplied it; or made
it many, or much, or abundant : (S, Msb:) HIe
(God) multiplied, or made many or much or
abundant, his progeny, and his beasts: (M, Ķ:)
and أمر مَالَه t He (Godl) multiplied, &c., his
property, or camcls or the like. (S.) = Sce also
1, first sentence, in two places.
5. ju He became made, or appointed, com-
mander, governor, lord, prince, or hing; (Msb;)
he received authority, pomer, or dominion ; me
over them. ($, K.) [See also ;.. ]_ Sce also 8.
6 : sce 8, in three places.
[ايتَمَرَ written with the disjunctive alif] التمر .8
He obeyed, or conformed to, a command; (§,
M, Mgh, K;") he heard and obeyed. (Mab.)
You say, انتمر بخير, meaning He was as though
his mind commanded him to do good and he
obeyed the command. (M.) And [you use it
transitively, saying,] ائتمر الامر He obeyed, or
conformed to, the command. (S.) And; ý
L' He will not do right of his own accord.
(A.) Imra el-Keys says, (S,) or En-Nemir Ibn-
Towlab, (T,)
وَبَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ
.
[ And that which man obeys wrongs him, orinjures
him]; meaning, that which his own soul com-
mands him to do, and which he judges to be
right, but in which often is found his destruction :
(§:) or, accord. to Kt, thut evil which man pur-
poses to do : (T:) or that which man does without
consideration, and without looking to its result.
(A 'Obeyd, T.) [Sce what follows. ]_ He under-
took a thing without consulting; (Kt, T;) as
though his soul, or mind, ordered him to do it
and he obeyed it: (TA:) he followed his own
أَمَرْتُهُ فَأَتَمَرَ وَأَبى ,opinion only. (Mgh.) One says
;SE gl, (A, Mgh,) meaning I commanded him,
but he followed his own opinion only, and refused
to obey. (Mgh.) ___ He formed an opinion, and
consulted his own mind, and determined upon it.
(Sh, T.) And 20, y=51 He consulted his own
mind, or judgment, respecting what was right for
him to do. (Sh, T.)_12_231, (A, Msb,) inf. n.
of , تَّامُرٌ .A,) inf. n) , تآمروا K ;) and,؟) ; ائْتِمَارٌ
the measure ◌ٌّتَّفَاعُل ; (S ;) and " وتأمّروا (TA,) inf. n.
YU; (K;) They consulted together : (Ş," A,
Mab, Ķ :") or lyy est and VlajG signify they
commanded, ordered, bade, or enjoined, one ano-
ther; like as one says, اقتتلوا and تقاتلوا, and
ائتمروا عَلَى الأَمْرِ T:) or): تخاصموا and اختصموا
and dle thyl, they determined, or settled,
their opinions respecting the affair, or case :
(K,) signifies they purposed it, (Ş, Mẹb, K,")
namely, a thing, (Msb, K,) and consulted one
another respecting it. (S.) It is said in the Kur
[Ixv.6].ٍوَأَتَبِرُوا بَيْنَكُمْ بِمَعْرُوف And command ye,
or enjoin ye, one another to do good: [such is
app. the meaning,] but God best knoweth : ('T:)
or, accord. to Kt, purpose ye among yourselves to
do good. (TA.) And in the same [xxviii. 19],
meaning Verily the ,إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُونَ
chiefs command one another respecting thee, to
slay thee : (Zj, T:) or consult together against
thee, to slay thee : (AO, T:) or purpose against
thee, to stay thee : (Kt, T:) but the last but
one of these explanations is better than the last.
(T.)_Sec also 3 .__ Accord. to El-Bushtee,
5I also signifies He gave him permission : but
this has not been heard from an Arab. (Az, TA.)
10 : sec 3, in two places.
yi A command; an order; a bidding; an
injunction; a decree; an ordinance; a prescript :
(S,"Meb, " TA, &c. : ) pl. أوَامِر : (S, Meb, &c. : )
so-accord. to common usage; and some writers
of authority justify and explain it by saying that
that it is then changed ;َ مَأُمُورٌ بهِ [is [originally أمر
, أَمْرٌ عَارِفْ like [;ْآَمِرْ i.e., to]; فَاعِلٌّ to the mcasurc
which is originally ◌ٌمُعْرُوف ; and ◌ًعِيشَةٌ رَاضِيَة, ori-
ginally ◌ًمَرْضِيَّة ; &c. ; [and then, to أمر ;] and that
is أَوَامِرُ so that ; فَوَاعِلُ .becomes in the pl فَاعِلٌّ
the pl. of issl .: others say that it has this form
of pl. to distinguish it from yol in the sense of
Ju [&c.], in which sense it has for its pl. ; 21.
(Msb, TA.) [But I think that yolgl may be
properly and originally pl. of ◌ًامِرَة, for ◌ٌآيَةً امِرَة, or
the likc. MF says that, accord. to the T and M,
the pl. of yol in the sense explained in the begin-
ning of this paragraph is >>si: but he seems to
have founded his assertion upon corrupted copics
of those works; for in the M, I find nothing on
this point; and in the T, not, as he says, Le j'y!
قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ but ,النّهْىِ وَاحِدُ الأُمُورِ
evidently meaning , نَقِيضُ النَّهُيِ وَالأَمْرُ وَاحِدُ لأُمُورٍ
that yol significs the contr. of us, and is also, in
another sense, the sing. of )yi.] [Hence, ] J,f
Hyl Those who hold command or rule, and the
learned men. (M, K. [See Kur iv. 62.]) And
Al jol The threatened punishment of God: so
in the Kur x. 25, and xi. 42, and xvi. 1; in which
أَتَّى أَمْرُ اللهِ فَلَا تَسْتَعْجِلُوهُ ,last place occur the words
meaning The threatened punishment ordained of
God hath, as it mere, come: so near is it, that it
is as though it had already come : therefore desire
not ye to hasten it. (Zj, M, TA.) And The pur-
pose of God. (Bd and Jel in lxv. 3; &c.) And
Hyl The resurrection, or the time thereof,
is near. (Mgh, from a trad.) And & 2 .
Spel, in the Kur xviii. 81, I did it not of my
own judgment: (Bd:) or, of my own choice.
(Jel.) [Hence also yyl, in grammar, signifies
The imperative form of a verb.] ... Also A thing;
an affair ; a business; a matter ; a concern : a
state, of a person or thing, or of persons or things

97
Book I.]
or affairs or circumstances; a condition; a case :
an accident ; an event : an action : syn. gls :
(M, F, TA:) and Ju, (Mab, TA,) and al:
(Msb:) and Ust : (Ķ:) and Jes: (MF, TA:)
and a thing that is said; a saying: (TA voce
J,i, at the end of art. JI:) pl. >>1; (S, M, Ķ,
&c. ; ) its only pl. in the senses here explained.
(TA.) You may, ◌ْأَمْرُ فُلَانٍ مُسْتَقِيم [The afair,
or the lihe, of such a one is in a right state]: and
it's " [His affairs are in a right state].
(§, A.) And jel Es He dissipated, disorgan-
ized, disordered, unsettled, or brohe up, his state
of things, or affairs. (Aq, TA in art. . )
[gel seems to be here used, as in many other
instances, rather in the sense of the pl. than in that
of the sing.]-أمُرَّ كُلِّى [A universal, or general,
prescript, rule, or canon]. (Mab voce she, KT
voce قانون, &c.)
; اِشْتَدَّ in the sense of أَمِرَ الأَمْرُ a subst. from أمُرْ
(§;) or a subst. from yel as signifying " and
; (M;) +[A severe, a distressful, a grievous,
or an afflictive, thing : or] a terrible, and foul,
or very foul, thing : or a wonderful thing. (TA.)
Hence, [used as an epithet, like pel, q. v.,] in the
Kur [xviii. 70], لَقَدْ جِئْتَ شَيَّ امْرًا + Verily thou
hast done a severe, a distressful, a grievous, or
an afflictive, thing : (§:) or a terrible, and foul,
or very foul, thing : (TA :) or a wonderful
thing : ($:) or an abominable, a foul, or an
evil, and a wonderful, thing: (Ks, M, Ķ :") or
a terrible aud an ubominable thing ; signifying
more than [], [which oceurs after, in verse 73,]
inasmuch as the [presumed] drowning of the per-
sons in the ship was more abominable than the
slaying of one person : (Zj, T:) or a crafty,
and an abominable, or a foul, or an evil, and a
wonderful, thing; and derived from esin jol as
meaning Ljus. (Ks.)
;of a coll. gen. n. of which ijst (q. v.) is the
n. un. Sce also ;. 6.
Mi: scc yol. +Multiplied; or become many,
or much, or abundant. (M, K.) [Sce .i.] You
Bay l &j t Abundant seed-produce. (Lh, M.)
-t A man whose beasts have multiplied, or
become many or abundant. (M.) + A man blessed,
or prospered, (Ibn-Buzurj, M, Ķ,") in his pro-
perty : (M:) fem. with z. (Ibn-Buzurj.) And
with 3, t A woman blessed to her husband [by her
being prolific] : from the signification of its.
(M.)+ Severs ; distressful ; afflictive. (TA.)
[Sce also )+].]
i, A single command, order, bidding, or in-
لَكَ عَلَىَّ أَمْرَةً مُطَاعَةٌ ,junction : as in the saying
Thou hast authority to give me one command,
order, bidding, or injunction, which shall be
obeyed by me. (S, M," A, Msb, K.) You should
not say, [in this sense,] bol, with kear. (T, S.)
See also zel.
iji! & subst. from jol [q. v.]; Possession of
command; the office, and authority, of a com-
mander, governor, lord, prince, or king ; (M,*
Bk. I.
امر
Meb, Ķ ;) as also i,L .! (Mgh, Mab, K) and
väul; (L, Ķ;) but this last is by some dis-
allowed, and is said in the Fs and its Expositions
to be unknown. (MF.) It is said in a trad.,
Perhaps thy paternal لَعَلَّكَ سَاءَتْكَ إِمْرَةُ أَبْنٍ عَبّلك
uncle's son's possession of command hath dis-
pleased thee. (TA.) _ [ And hence, t Increase,
or abundance, or the lihe; as also other forms
mentioned in what follows. ] You say,
,t In the face of thy property مَالِلكَ تَعْرِفُ إِمْرَتَهُ
[meaning such as consists in camels or the like,
and also money,] thou hnomest its increase and
abundance, and its expense : ($ :) or 23,51, and
3, which latter is a dial. var. of weak
authority, and + ,si, i. c., its increase and abun-
dance : (M:) or 3%! as meaning its prosperous
state; as also أمارتّه, and ◌ُأمْرَتَه :(Ibn-Buzurj :)
accord. to AHeyth, who reads "ُتُعْرَفُ امْرَتُه, the
meaning is, its decrease; but the correct meaning
is, its increase, as Fr explains it. (T, TA.) It is
said respecting anything of which one knows what
is good in it at first sight : (Lh, M :) and means,
on a thing's presenting itself, thou knowest its
مَا أَحْسَنَ أَمَارَتَهُم٧ ,goodness. (T.) One says also
t How good is their multiplying, and the multi-
plying of their offspring and of their number!
(M.) And "ًلَا جَعَلَ اللهُ فِيهِ إِمَرَّة + May God
not make an increase to be therein. (T.)
Bi Stones : (K :) [or a heap of stones :] or
it is the n. un. of yl, which signifies stones :
(M:) or the latter signifies stonex set up in order
that one may be directed thereby to the right way :
(Ham p. 409:) and the former also signifies a hill;
(M, Ķ;) and ji is [used as] its pl. : (M:) and
a sign, or marh, by which anything is known;
(M, Ķ;) as also Vill and Will; (Aş, $;) and
yol is [used as] its pl. in this sense also : (M :)
or a sign, or marh, set up to show the way ;
(AA, Fr;) as also V;Ll and VEL.l: (K:) or
a small sign, or mark, of stones, to show the way,
in a materless desert; ($;) as also Vil.l [and
vajui]; and any sign, or mark, that is prepared:
(TA:) or a structure like a õglas [here app.
meaning a tower of a mosque], upon a mountain,
wide like a house or tent, and larger, of the
height of forty times the stature of a man, made
in the time of 'Ad and Irem; in some instances
its foundation being lihe a house, though it con-
sista only af stones piled up, one upon another,
cemented together with mud, appearing as though
it were of natural formation : (ISh, T:) the pl.
(in all the senses above, Ķ) [or rather the coll.
gen. n.,] is ysl. ($, Ķ.) -See also Iyel.
jul and Vijul A sign, mark, or tohen. (As,
Ş, Mgh.) See also each voce issi, in three places.
You say, هِىَ أَمَارَةُ مَا بَيْنِى وَبَيْنَلك It is a sign, or
token, of what is between me and thee. (T," TA.)
And a poet says,
إِذَا طَلَعَتْ شَمْسُ النَّهَارِ فَإِنّهَا
.
أَمَارَةُ تَسْلِمِمِی عَلَيْكِ قَسَلِّمِی
·
[When the sun of day rises, it is a sign of my
saluting thee, therefore do thou salute]. (TA.) __
-
Also A time: (As, S, Ķ:) so IAar explains the
latter word, not particularizing the time as definite
or otherwise : (M :) or a definite time : (TA :) or
a time, or place, of promise or appointment; an
appointed time or place ; syn. Jeg .: (M, Mgh,
Ķ:) or, accord, to some, the former word is pl.
[or rather coll. gen. n.] of the latter. (TA.) El-
'Ajjáj says,
.
إِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ
·
.
إِلَى أُمَّارٍ وَأَمَارٍ مُدَّتِى
When He (meaning God) brings it, (namely my
soul,) by his shilful ordering, and his power,
[and it is thus brought, or.it thus comes, to a set
time, and] to the time of the end of my appointed
period : امار مرّتى being as above; the former
word being prefixed to the latter, governing it
in the gen. case. (IB. [In the $ we find jul,
([مُدَّتِى
Jel [an intensive epithet from ",1]. You say,
Verily he is إِنَّهُ لَأَّمُورٌ بِالْمَعْرُوفِ وَنَهُوَّ عَنِ اَلْمُنْكَرِ
one who strongly commands, or enjoins, good
conduct, and who strongly forbids evil conduct.
(Ş in art. (, and A.")
jei One having, holding, or possessing, com-
mand; ($;) a commander ; a governor; a lord;
(M,· Møb;) a prince, or king : (M, Ķ:) fem.
with : (Ş,Ķ :) pl. fysi. (M, Msb, K.) __ A
leader of the blind. (M, K.) So in the saying
of El-Aashà :
إِذَا كَانَ هَادِی الغَتَّى فِى البِلا
دِ صَدْرَ القَنَّةِ أَطَاعَ الأَمِيرَا
[When the young man's guide in the countries,
or lands, or the lihe, is the top of the cane,
he obeys the leader of the blind]. (M.) _ A
woman's husband. (A.)_ A neighbour. (K.)
-A person with whom one consults: (A, K:)
any one of whom one begs counsel, or advice,
هُوَ أَمِيرِى ,in a case of fear. (TA.) You say
He is the person with whom I consult. (A.)
ijul: sce !, in three places : _ and sce
also 8,si, in three places; and ;L.l.
صَاحِبُ is also used for الإِمَارَةُ -. إمْرَةٌ see: إمَارَةً
Buyl, i. e. je yl. (Mgh.)
yol: see the next paragraph, in two places.
y! A man who consults every one respecting
his case ; as also Vyel and fill: (M:) or a
man resembling [in stupidity ] a kid: [see the latter
part of this paragraph :] (Th, M :) or, as also
"! (S, M, K, &c.) and yol and isi, (K,)
a man having weak judgment, (Ş, Ķ,) stupid,
(T, M,) or weah, without judgment, (M, L,) or
without intellect, or intelligence, ('T,) who obeys
the command of every one, (T, S,) who complies
with what every one desires to do in all his
affairs; (Ķ;) a stupid man, of weak judgment,
who says to another, Command me to execute
thine affair. (IAth.) It is said in a trad.,
He who obeys a stupid] يُطِعْ إِمَّرَةًا لَا يَأْخُلُ ثَمَرَةً
man, &c., shall not eat fruit : or the meaning is]
13
.

98
[BOOK I.
he who obeys a stupid woman shall be debarred
-
from good. (IAth.) Vogel is applied to a woman
and to a man : when it is applied to a man, the
" is added to give iutensiveness to the signification.
إِذَا طَلَعَتِ الشّعْرَى ,ISh.) The following saying)
in rhyming ,سَفَرًّاً فَلَا تُرْسِلْ فِيهَا إِمَّرَةً وَلَا إِمَّرَا
prose, Incans [When Sirius rises in the clear
twilight,] send not thou among them (meaning
the camels) a man without intelligence [in a
great degree, nar one who is so in a less degree ;
or a woman without intelligence, nor a man with-
wut intelligence ;] to manage them. (Slı.)_
,أموة " and أمر and إمرّةً " Also, (M, E,) and
(K,) A young lumb : (M, Ķ :) or the first (1)
and the second, a young hid: (M, TA :) or the
former of these two, a male lamb : (M, TA:) or
a young male lumb : (§:) and the latter of thiem,
a female lamb : (M, TA:) or a young female
,مَّا لَهُ إِمَّرْ وَلَا إِمَّرَةً ٢ ,lamb. (S, M.) One says
meaning He has not a male lamb nor a female
lamb : (M, TA:) or he has not anything. (T,
Ş, M.)
.in two places , إمّرْ see: أُمَّرَةٌ
: se , in six places : and see Bye!,
in four places.
.إمْرَةٌ Bce : إمّرَّةً
النَّفْسُ الأَمَّارَةُ [,Wont to command]. [Hence] أمار
[The soul that is mont to command]; (A;) the
soul that inclines to the nature of the body, that
commands to the indulgence of pleasures and sen-
xual appetites, drawing the heart downwards, so
that it is the abode of evils, and the source of
rulpable dispositions. (KT.) [See .]
. إِمَّرْ q. v.] .- See also] أُمَّارُ tom. of أمَّارَةً
Troo مُؤْتَمِر٧ْ and آمِرْ __ [.أمَرَهُ nct. part.n.of] آَمِرْ
days, ($,) the last, (K,) the former being the
wirth, and the latter the seventh, (M,) of the days
م2 ([: عجوزٌ M,K:[but see ,$): أيّامُ العَجُوزِ called
though the former commanded men to be cautious,
and the latter consulted thiem as to whether they
should set forth on a journey or stay at home :
(§:) accord. to Az, the latter is applied as an
epithet to the day as meaning 3. (TA.)
.in two places , تَأْمُورٌ Be٥: تَأْمُرِىُّ
.in six places , تَّأْمُورٌ and without • : scc, تُؤْمُرِى
;t and Vast are properly mentioned in this
urt .; the measure of the former being Jy'li;
(K;) and that of the latter, J .- ff: (TA:) not
ns J has imagined; [who writes them without .,
und mentions them in art. 23;] (K;) their men-
sures accord. to him being ◌ٌفَاعُول and ◌ٌفَاعُولَة .(TA.)
[But in all the senses here explained, they appear
to be with and without .. ] ___ The former signifies
The soul : ($ in art. 5, where it is written
without .; and M, A, Ķ:) because it is that
which is wont to command. (A.) One says,
Thy soul, or self, hath known قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ
that. (AZ, and T in art. >5.) __ The intellect:
(M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِى I knew it
hy my intellect. (M in art. 13, without .; and
امر
TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning Ic
is the knowing with respect to it. (TA in art.
,• without تمر .The heart, (T in art-(.بنى
and M, A, K,) itself. (M, TA.) Hence the
حَرْقْ فِى تَأُمُورِى خَيْرٌ مِنْ عَشْرَةٍ فِى وِعَائِكَ ,saying
[One word in my heart is better than ten in thy
receptacle]. (T in art. 15, and TA.) _ The
pericardium. (M in art. 15, without .. ) __ The
core, or black or inner part, or clot of blood,
(a, M, Ķ, or affe, TA,) and life, and blood,
of the heart : (M, Ķ :) or blood, (As, S, M, in
تَأْمُورٌ aud K,) absolutely : (TA:) and , تمر .art
El signifies the life-blood: (As, S:) or the
blood of the body : ($ in art. " :) and the life
of the soul. (M, K.) _ Also, as being likened
to blood, (T.A,) : Wine ; and so iG: (M,
Ķ :) und _: A dye : (M, TA :) and_t Saf-
fron. (As, K.)-[Hence also,] : Water. (M,
K.) You say, مَا فِى الرَّكِيّةٍ تَأُمُور, (T, S in art.
y5, and M,) or ),6, (A,) ; There is not in the
well any mater. ('T, S, M, A.) = The wezeer
(xjs) of a king : (M, K :) because his command
is effectual. (TA.)= Any one : as in the saying,
, تُؤْمُور ٢ A, K,) as also , تمر .Tin art) ,مَا بَهَا تَأْمُورُ
(T in art. )3, and Ķ,) each with an nugmentative
, and without . as well as with it, accord. to
Er-Radee and others, (TA,) and ◌ّتَأْمُرِى , and
,M ,تمر .T in art)، تُؤْمُرِىٌّ ٧ M,) and) , تَأْمُورِىُّ ٢
TA,) or withont ., (S, M, K, in art. 15,) and
Visi, (M, Ķ,) There is not in it (i. c. in the
house, Jill, M, A, TA) any one. (M, A, K,
بلاد خَلاً ,You say also (.تمر .and T and S in art
Vacant regions wherein is not ليسَ فِيهَا تُومُرِىّ
any one. (S in art. تُؤْمُرِيٌّ (.تمر (M,K) and
تَأْمُرِىٌّ and تَأْمُورِى and (تمر .in art ؟) تُومُرِى
(M, K) also signify A man, or human being.
(§,· M, K.) You say, speaking of a benntiful
woman, مَا رَأَيْتُ تُومُرِيًّا ا أَحْسَنَ مِنْهَا I have not
scen a human being, or creature, more beautiful
than she : ($ and M in art. 15:) and 25,
I have not seen a man more] تُومُرِيًّا ؟ أَحْسَنَ مِنْهُ
beautiful than he]. (Tand $ in art. 5.) Accord.
to some, they are used only in negative phrases; but
accord. to others, they are also used in such as arcaffir-
mative. (MF.).Also Anything: as in the saying
The wolf ate] أَكْلَ الذَّتْبُ الشَّاءَ فَمَا تَرَكَ مِنْهَا تَأُمُورًا
the sheep, or goat, and left not of it anything].
(T and $ in art. 5.) A child, young one, or
fœtus ; syn. Jg. (M, K.) = The . receptacle
(.leg) of the child, young one, or fœtus. (M in
art. 5, without .; and K.). A leg [in the
ordinary sense; i. e. a bag, or receptacle, for
travelling-provisions and for goods or utensils &c. ].
أَنْتَ أَعْلَمُ بِتَأْمُورِكَ ,M,K.) Hence the saying)
Thou art best acquainted with what thou hast
with thee ; and with thine own mind. (M.)_
Also, (Ķ,) and WE,,2G, (M, [in which the former
is not given in the following senscs,] and ₭,) or
,S) ,إبريق .A ener, syn (,تمر .in art ؟) , تَأُمُورَةٌ *
M, Ķ,) for wine : (§:) and, (M, Ķ,) or, as some
say, (TA,) a " (M, K, TA) in which wine is
put. (TA.)_ Also the first, (M, K,) or third,
(T and $ in art. 5,) The chamber, or cell,
(drogo, Tand M in art. 15, without ., and $
and Ķ, and sol, M, K,) of a monh. (M, K.)
- And licnec, ('TA,) the first, (K,) and " second,
(MI, K,) or third, of these three words, (T and
Ș in art. 5,) } The covert, or retreat, of a lion.
قُلَانْ أَسَدْ فِى تَأمُورَتِهِ ٢ ,T,S, M, K.) Whence)
$ Such a one is a lion iu his corert : (T and $ in
art. y5:) a saying borrowed from 'Amr Ibn-
Magdec-Kerib : ('T and $ ibid:) or, accord. to
somue, it menns, a lion in the greatness of hix
courage, and iu his heart. (TA.) == Also (i. e.
the first only) Play, or sport, of girls or of boys.
(Th, M in art. >5 without ., and Ķ.) == See also
.يَأْمُورْ
;,'' A sign, or mark, set up to show the way
in a waterless desert; (K, TA ;) consisting of
stones piled up, one upon anather : (TA :) pl.
.تَأُمُورٌ Sec nl80 = [.أَمْرَةٌ K) [Soc). تَآَمِيرُ
.incight places ,تَأْمُورٌ and without • : soc ,تَأْمُورَةٌ
-Also The pericardium; the integument (ist)
of the heart. (S in art. ~ 5: there written with-
ont .. )
.iu two places , تَأُمُورٌ sco: تَأْمُورِىّ
" Counsel; advice : ns in the saying,
Such u one is بَعِيدٌ مِنَ المِثْمَرِ قَرِيبٌ مِنَ المِثْبَرِ
far from counsel, or advice: near to calumny,
or slunder. (A.)
Made, or appointeil, commander, go-
vernor, lard, prince, or hing : (S, M, Ķ :* ) made
to have authority, power, or dominion : (T, M,
Ķ:) in which latter sense it is explained by
Khalid, as applied hy Ibn-Mukbil to a spear.
(T.)-t A cane, or spear-shuft, having a spear-
head affixed to it. (K.) -+ A spear-head (T,
TA) sharpened; syn. ... (T, M, Ķ, TA.)
- Distinguished, or defined, (ssos,) by signs,
or marks : ('TA :) or, as sonic say, (TA,) marked
with a hot iron; syn. py-yo. (K, TA.)
isole [pass. part. n. of opel, q. v.]. _ It is said
خَيْرُ المَالِ مُهْرَةً مَأْمُورَةً وَسِنَّةً (,.in a trad., (S, &c
B,¿t ¿ The best of property are a prolific filly
[and a row of palm-trees, or perhaps a tall palm-
tree, fecundated] ; (AZ, A 'Obeyd, T, S, A, Ķ;)
as though the filly were commanded [by God] to
be so : (A, in which the epithet a, ,i. thus used
is said to be tropical :) [or] aysol. is thus for the
sake of conformity to Byl, and is originally
TA :) or it is): أَمْرَهَا اللهُ M,"K,) from,؟) ,مُؤْمَرَةٌ
a dinl. var. of weak authority; (₭;) though,
accord. to AZ, it significs made to have abundant
ofspring, from ◌َأَمَرَ اللهُ المُهْرَة , meaning "God
made the filly to have abundant offspring," a dial.
var. of Wyel, as A 'Obeyd also asserts it to be.
(TA.)
.see what next follows : مَآَمِيرُ and مَآمِرُ
[ Obeying, or conforming to, a command;
&c. : see 8. __ ] One who acts according to his
own opinion; (T;) who follows his own opinion

99
Book I.]
only : or who hastes to speah. (M.) == Scc also
The month which is] ,المُؤْتَمِرُ Also, and __. آمر
now commonly called] Ml : (M, Ķ :) the
former appellation (.) is that by which the
tribe of 'Ad called it : (Ibn-El-Kelbee :) pl.
(.both anomalous]. (M, K] مَامِيرُ and مَامِرُ"
[.شهر Sec]
;; (M, K;) so in all the copies of the K ;
but in the L and other lexicons, V;6; (TA;)
A certain beast of the sea : or, us some say, a
small beust : (M :) and a hind of mountain-gout:
(M, Ķ :) or a certain wild beast, (K, TA,) or u
beast resembling the mountain-yout, (M,) having
a single branching horn in the middle of his head.
(M, TA.) [See يَحمور, the oryx.]
أمس
el, menning Yesterday, or the day before
the present day (Myb, K) by one night, (K,) and
tropicully upplied to 1 what is before that, (Msb,)
or u short time befare, (Bel in x. 25,) [used as a
subst. und as an adv.,] is indeel., with any of the
thrce vowela for its termiuntion : (K :) [written
,.or it is un adv. n [: أمس and أمس numd أُمْسٍ
indecl., with kesr for its terinination, unless made
indeterminate, or made determinate [by the article
JI]; nud sometimes indeel. with fet-h : (Ez-
Zejjujee, M, TA:) or, urcord. to IlIsh, the terini-
nation with fet hi is a rejected form; and that with
dumum is not mentioned by any of the gram-
Imarians: (TA:) but ◌َمُذَ أَمْس [Since yesterday]
occurs, used by poctie licence: (Sb, $:) of is
a noun of which the last letter is made movent to
avoid the concurrence of two quiescent letters:
and the Arabs differ respecting it: ($:) inost of
them make it indeet., with kesr for its termination,
when it is determinate [without the article JI] :
but some of them make it [imperfectly] deel.
when it is determiunte [in the same manner] : (S,
" :* ) [accord. to the most approved usage,] you
Bay, [ٍرأيتُهُ أمْس) and بالأمس, which is more com-
mon, and yl, I saw him yesterday ; and]
I have not scen him since] مَا رَأَيْتُهُ مُذْ أَمْسِ
yesterday]; and if you have not seen him [since
مَا رَأَيْتُهُ مُنْ أَوَّلُ ,the day next] before that, you say
I have not seen him since the day] مِنْ أمس
before yesterduy] ; and if you have not seen him
[since] two days before that, you say, L' 251,
I have not seen him since] أوَّلُ مِنْ أَوَّلَ مِنْ أَمْسٍ
the day before the day befure yesterday]. (ISk,
TA.) The phrase وَأيْتُهُ أمس [I sam him yester-
day] has also been heard, but it is extr. (K.)
The people of El-Ilijnz make ol indecl., with
kesr for its termination; and the Benoo-Temeem
do the same wlien it is in the accus. or gen. case ;
but these lutter make it [imperfectly] decl. when
ذَهَبَ أَمْسُ بِمَا فِيهِ ,it is in the non. case, saying"
[Yesterday has gone with what happened during
it]; whereas the people of El-Hijnz say,
[because it is [held by them to be ,أمْسٍ بِمَّا فِيهِ
indecl. on account of its implying that it has the
determinative article JI [understood as prefixed
أمل - امر
to it], the kesrch being added to avoid the
concurrence of two quiescent letters; while the
Benoo-Temeem hold it to be, in the nom. case,
a deviation from yl, and therefore imperfectly
deel., because of its being determinate, [and so
resembling a proper name,] and its deviation front
the original form, like ~ in the like case : (IB,
TA :) all of the Arabs, however, make it decl.
when the article Ji is prefixed to it, (S, Ķ,")
und when it is made indeterminate, or is prefixed
to another noun : ($ :) they say, using it indeter-
minately, كُلُّ غَدٍ صَائِرْ أَمْسًا [Every morrow be-
comes u yesterday]; (S," IB;) and making it
كَانَ ,they say ,ال determinate by the article
The yesterday was good], (IB,) and] الأَمْسُ طَيِّبًا
The blessed yesterday has] مَضَى الأَمْسُ المُبَارَكُ
past]; ($;) and prefixing it to another noun,
Au of our yesterday was] كُلُّ أَمْسِنَا كَانَ طَيِّبًّا
goorl], (IB,) and مُضَى أَمْسُنَا [Our yesterday has
pust] : ($:) [therefore,] in the following verse,
.
وَإِنِى وَقَفْتُ الْيَوْمَ وَالأَمْسِ قَبْلَهُ
بِبَابِكَ حَتَّى كَاوَتِ الشّمْسُ تَغْرُبُ
·
[ And verily I stood to-day, and yesterday before
it, ut thy door until the sun was almost setting],
(thus related by IAar in two different ways,
is ال the , الأَمْسِ if we read (,الأَمْسَ and الأَمْسِ
redundant, because it is implied in the word
the JI is not implied ,الأمس but if we rend ; أمس
in Jei, and therefore is prefixed to make it de-
وآماس and أمس terminate. (IJ, M.) The pl. is
(Zj, K,) both pls. of pauc., (Zj, TA,) and i,
(Zj, K, TA, [in the CK, incorrectly, si,])
which is a pl. of mult. (Zj, TA.) There is no
dini. forin of yol; like as there is none of Je
أَىَّ and مَتَّى and أَيْنَ und كَيْفَ nud البَارِحَةُ nud
and & and As and the names of the months and
those of the days of the week, except dagh Jl.
(Sb, §.)
أَمْسِىٌّ contr. to analogy, (M, TA,) and , أمْسِىّ
[which is agreenble with analogy] is allowable,
as related by Sgh on the authority of Fr, but the
former is the more chiaste, (TA,) Of, or relating
to, or belonging to, yesterday. (M, T.A.)
امل
1. als, (T, S, M, &c.,) aor. ‘, (T, Ş, M, Msb,)
and -, (so in the M accord. to the TT,) inf. n.
JEI, (T, S, M, &c.,) this being the inf. n. accord.
to IJ, [as distinguished from Lof and jel,]
(M,) He hoped it; or hoped for it; syn. ale);
(S, M," [sce Ll below,] Ķ ;) meaning, what
was good for him ; ($;) as also falei, (T," M,
K,) iuf. n. Jest: (S, T:) or he expected it;
[or had a distant, or remote, expectation of it ;
for] it is mostly used in relation to that of which
the occurrence, or coming to pass, is deemed
remote; as in the saying of Zuheyr,
.
أَرْجُو وَآَمُلُ أَنْ تَدْنُو مَوَرَّتُهَا
.
[ I hope, and have a distant expectation, that her
love may approach] : he who has determined
upon a journey to a distant town or country says,
I have formed an expectation, or] أَمَلَّتُ الوُصُولَ
u distant expectation, of arriving]; but he does
not say, 23 until he has become near thereto;
for ¿4h relates only to that of which the occur-
rence, or coming to pass, is [dcemed] near: and
-for it is some ; العلْمَعُ and الأملُ is between الرجاء
times attended with fear that the thing expected
may not come to pass, wherefore it is used in
the sense of fear; and when the fear is strong,
[lest the thing expected should not come to pass,
it denotes distant expectation, and thus] it is used
in the sense of Loyl; whence the usage in the
verse of Zuheyr; but otherwise it is used in the
sense of ◌ْالطّمَع :(Meb :) or الرجاء signifies the
expectation of benefit, or advantage, from some
preceding cause or means : so says El-Harallee :
or it is properly syn. with Jayl; and in common
conventional language, means the clinging of the
heart to the coming to pass of a future desired event:
so says Ibn-El-Kemal: or, accord. to Er-Raghib,
an opinion requiring the coming to pass of an
event in which will be a cause of happiness :
(TA:) and Valor, inf. n. Just, signifies he er-
perted it much; und is more commonly used
thinn the form without teshdeed. (Msb.)
2: sce 1, in two places. .. U also signifies
The inducing [one] to hope or expect. (KL.)
Ile considered the thing, or] تأمّل الشّىْء .5
studied it, or contemplated it, carefully, or atten-
tively, with investigation ; ] he looked at the
thing endeavouring to obtain a clear knowledge
of it: ($:) or i. q. 25; (Msb, TA;) i. e.,
(MRb,) he loohed into the thing, considered it,
cramined it, or studied it, repeatedly, (Msb, TA,)
in order to know it, or until he knew it, (Mab,)
or in oriler to ascertain its real case : (TA :) or
he looked intently, or hardly, at, or tawurd's, the
thing : (TA :) or JU signifies he acted, or pro-
creded, deliberately, not hastily, syn. 255, (T,
M,) or he paused, or waited, syn. SWG, (K,)
in an affair, and in consideration ; (M, Ķ, TA;)
he paused, and acted with deliberation. (TA.)
Jot As [incaning It requires careful, or atten-
tive, consideration, or simply it requires con-
sideration,] is a phrase [of frequent occurrence
in the larger lexicons &c., used to imply doubt,
and also to insinuate politely that the words to
which it relates are false, or wrong,] like je
(.صفح .v.]. (MF in art ٩٠]
:أُمْل
.أَمَلَّ Bec
JSI (T, S, M, Msb, K) and + J! (IJ, M, K)
and Lei, (K,) the first of which is an inf. n.,
accord. to IJ, (M,) and is the form commonly
known, (TA,) Hope; syn. fl): (S, M, Ķ :) or
expectation ; [or distant, or remote, expectation;
being] mostly used in relation to that of which
the occurrence, or coming to pass, is deemed
remote : applied also to an affection of the heart
from some good to be attained : (Mab, TA : [in
both of which are further explanations, for which
see 1 :]) Y AL .! , also, signifies the same as Li,
13 .

100
امن - امل
[BOOK I.
(Ş, M, Ķ,) or Jest; (Lh, M, Ķ ;) [or a manner
of hoping or expecting; for J adds,] and it is
like ◌ٌجِلْسَة and ◌ٌ؟): رِكْبَة:) and " ◌ْمُؤْمِّل, like-
wise, signifies the same as Jal: (TA :) the pl.
of ◌ُأَمْل and ◌ٌإمْل and ◌َأَمْل is ◌َآَمَال .(M,"K, TA.)
You say, ◌ُخَابَ سَعْمُهُ وَأَمْلُه [His labour, and his
hope, or expectation, were disappointed, frus-
trated, or balked]. (A and TA in art. . ) And
,How far-reaching is his hope مَا أَطُوَلَ إِمْلَتَهُ *
or expectation ! (T," Ş, M, Ķ:) [or his manner
of hoping or expecting !] from Byl. (T.) __
Also, the first, An object of hope. (Jel in
xviii. 44.)
il' !: sco jil, in two places.
Jei act. part. n. of 1; [ Hoping: or] expecting.
(Mab.) [See 1.]
jeL' One whose beneficence may be hoped for.
(Har p. 183.) - ◌ُالمُؤْمِّل The eighth of the horses
that are started together in a race; (Ķ ;) these
being ten : (TA :) or the ninth thereof : (TA in
explanation of Sichni:) or the seventh thereof.
(Ham p. 46.) - Sce also Jsf.
Just: pass. part. n. of 1; [ Hoped: or] ex-
pected. (Mqb.)
امن
1. Sel, (T, S, M, &c.,) aor. , (T, Mab, K,)
inf. n. ◌ْأمْن (T,S, M, Mel, K) and ◌ْأمْن (Zj, M,
K) and ◌ْأَمَن (M, K) and ◌ٌأَمْنَة (T, S, M,K) and
LE! (T) and Jul (M, K) [and app, dul, for
it is said in the $ that this is syn. with Sul,]
and Sol, an instance of an inf. n. of the measure
jcb, which is strange, (MF,) or this is a subst.
like JÚ, (M,) He was, or became, or felt,
secure, safe, or in a state of security or safety;
originally, he was, or became, quiet, or tranquil,
in heart, or mind; (Meb;) he was, or became,
secure, or free from fear; Sol signifying the
contr. of ؟) وخَوف, M,K,) and 80 آمنة (S) and
Jei[&c.]: (M, Ķ:) he was, or became, or felt,
free from expectation of evil, or of an object of
dislike or hatred, in the coming time; originally,
he was, or became, easy in mind, and free from
fear. (El-Munawee, TA.) [Sce Ji, below.]
You say also, ◌ِيَأْمَنُ عَلَى نَفْسِه [He is secure,
or safe, or free from fear, for himself ]. (M.)
And ◌ُأُمِنْ البَلَد, mcaning The inhabitants of the
country, or district, or town, were in a state of
security, or confidence, therein. (Msb.) The
verb is trans. by itself, and by means of the
أَمِنَ مِنَ and أَمِنَ زَيُدْ الأَسَدَ as in ; مِنْ particle
Syl, meaning Zeyd was, or became, or felt,
secure from, safe from, [or free from fear of,]
أَمِنَ كَذِبَ مَنْ ,the lion. (Meb.) You say al80
"Ai [He was secure from, or free from fear
of, the lying of him who informed him]. (M.)
And ◌َلَا آَمَنُ أَنْ يَكُونَ كَذلِك [I am not free from
four of its being so; I am not sure but that it
may be so]. (Mgh in art. J ; and other lexicons
passim.) And, of a strong-made she camel,
She was secure from, or free] أَنْ تَكُونْ ضَعِيفَةً
from fear of, being weah] : (M : [in a copy of the
She moas] أُمِنَتِ العِثَارَ وَالإِعْيَاء and ([: أَمِنَتْ؟
secure from, or free from fear of, stumbling, and
becoming jaded] : (M:) and أُمِنَ عِثَّارُهَا [Her
stumbling was not feared]. (So in a copy of the
أُمِنَ أَنْ يُنْحَرَ ,And, of a highly-prizod camel (.؟
[It was not feared that he would be slaughtered;
or his being slaughtered was not fearcd]. (M.)
['Ssi sometimes means He was, or became, free
from fear, though having cause for fear, of
him, or it; i. c. he thought himself secure, or safe,
from him, or it. (See Kur vii. 97.)]_201
(inf. n. l TK) [and accord. to some copies
of the K " آمنه ] and ◌ُأَمنه (inf. n. ◌ْتأمين K) and
((إِيتَمَنّهُ written with the diajunctive alif]) ائتمنهُ ٧
and] also written 51, on the authority of Th,
استأمنهُ ٧ c.], M) and&] اتَّهُلَ which is extr., like
all signify the same (M, K, TA) [ He trusted,
or confided, in him; (us also آمن به, q. v .; ) he
intrusted him with, or confided to him, power,
authority, control, or a charge ; he gave him
charge over a thing or person : these meanings
are vaguely indicated in the M and K and TA. ].
You Bay, ◌ُيَأْمْنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتْه [Men, or
people, trust, or confide, in him, and do not fear
his malevolence, er mischievousness]. (T, M.) And
ائتمنهُ Mgli, " Meb*) and ,؟) أُمِنَّهُ عَلَى كَذَا
Jie, (Ş, Msb, K,) [ He trusted, or confided, in
him with respect to such a thing; he intrusted
him with, or confided to him, power, autho-
rity, control, or a charge, over it; he gave him
charge over it;] he made him, or tooh him
as, Geel over such a thing. (Mgh.) Hence, in
a trad., the مُؤَذِّن is said to be ◌ْمُؤْتَمَن ;i. e.
Men] يَأْتَمِنُهُ " النَّاسُ عَلَى الأَوْقَاتِ الَّتِى يُؤَذِّنُ فِيهَا
trust, or confide, in him with respect to the times
in which he calls to prayer], and know, by his
calling to prayer, what they are comninnded to
do, as to praying and fasting and breaking fast.
(Mgh.) It is said in the Kur [xii. 11], Jf
.with idgham [i. e [تَأْمَنَّا] and لَا تَأْمَنُنَا عَلَى يُوسُفَ
What aileth thee that thou dost not trust, or
confide, in us with respect to Joseph ? or, that
thou dost not give us charge over Joseph ?]; (§ ;)
meaning, why dost thou fear us for him ? (Bd;)
some pronouncing the verb in a manner between
those of the former and the latter modes of writing
it; but Akh says that the latter is better: (§:)
أوتٌمِنَ ,Bd.) You say also). تيمنًا some read
SU [ Such a one was trusted, or confided, in;
&c .; ] when it begins a sentence, changing the
second . into ,; in like manner as you change
it into 5 when the first is with kesr, as in die !;
and into 1 when the first is with fet-h, as in
in a saying , أُوتُمِنَ ا أَمَانَةً The phrasc (.؟). آمن
,عَلَى أَمَانَةٍ of Mohammad, if it be not correctly
may be explained as implying the meaning of
BLI WAELI [He was ashed to take care of a
deposite; or he was intrusted with it]. (Mgh.)
[You also say, أَمِنَّهُ بِكَذَا, meaning He intrusted
him with such a thing ; as, for instance, money
or other property : see two exs. in the Kur iii. 68.]
.Meb,) inf. n) ,أَمِنَّ M,Mgh, K,) or), أَمْنٍ =
Jul, (M, Mgh, Msb,) He was, or became,
trusted in, or confided in : (M, Ķ :) or he was,
or became, trusty, trustworthy, trustful, confi-
dential, or faithful : said of a man. (Mgh.)
2. Laši, inf. n. Jest : sce 4 :_ and see also
inf. n. as above, also signifies He ,أمّن .. أَمِنَهُ
said ◌َآَمِين or ◌َأَمِين, (I,S, Meb,) after finishing
the Fatibah, (T) or ◌ِعَلَى الدُّعَاء on the occasion of
the prayer, or supplication. (Mgb.)
the second . being ; آ مَنَ is originally آمَنَ .4
[: إِيمَانْ .inf. n] وآمنه ,softened. (S.) You say
,M) [: تَأْمِينْ.inf. n] , أمنهُ ٧ M, Meb;) and ,؟)
TA;) meaning He rendered him secure, or safe;
(Msb;). he rendered him secure, or free from
fear; (S, M, TA;) contr. of 2Juil: (TA:) so
in a A I rendered him secure, or safe,
from him, or it. (Meb.) And of God you say,
He hath rendered] آمَنَ عِبَادَهُ مِنْ أَنْ يَظْلِمَهُمْ
his servants secure from his wronging them].
(.) And ◌ِيُؤْمِنُ عِبَادَهُ مِنْ عَذَابِه [He rendereth
his servants secure from his punishment]. (M.)
You say also, ◌َآمَنْتُ الأَسِير, meaning I gave, or
granted, SU'yi [i. c. security or safety, or pro-
tection or safeguard, or the promise or assurance
of security or safety, or indemnity, or quarter,]
آَمَنَ قُلَانْ العَدُوَّ to the captive. (Msh.) And
[Such a one granted security, &c., to the enemy],
inf. n. as above. (T.) It is said in the Kur ch. ix.
لَا إِيمَانَ لَهُم ,verse 12], accord. to one rcading]
They have not the attribute of granting protection;
meaning that when they grant protection, they do
not fulfil their engagement to protect. (T.)
Sw! also signifies The believing [a thing, or in a
; تَصْدِيقٌّ .thing, and particularly in God]; syn
(T, S, &c .; ) by common conscut of the lexico-
logists and other men of science: (T:) its primary
meaning is the becoming true to the trust with
respect to which God has confided in one, by a
firm believing with the heart; not by profession
of belief with the tongue only, without the assent
of the heart ; for he who does not firmly believe
with his heart is either a hypocrite or an ignorant
person. (T, TA.) Its verb is intruns. and trans.
(TA, from a Commentary on the Mutowwal.)
You say, ◌َآمَن, meaning He believed. (T.) And
it is said to be trans. by itself, like She ; and by
means of ب, considered as meaning إعْتِرَاف [or
achnowledgment]; and by means of J, considered
as meaning Slej! [or submission]. (TA.) [Thus]
you say, [آمنه and] آمن به, (inf.n. إيمان , T,E,)
meaning He believed it or in it, (T, M, Ķ,)
namely, a thing. (T, M.) And آمن بالله He
believed in God. (T.) It seems to be meant by
what is said in the Ksh [in ii. 2], that & Sol [or
-He ren] آمَنَّهُ التَّكْذِيبَ properly signifies [امنه
dered him secure from being charged with hjing,
or falschood]; and that the meaning he believed
him, or in him, is tropical; but this is at variance
with what its author says in the A ; and Es-Snad
says that this latter meaning is proper. (TA.)

101
Book I.]
((وَيُؤْمِنُ لِلْمُؤْمِنِينَ ,[61 .The phrase in the Kur [ix
accord. to Th, means And he believeth the be-
lievers; giveth credit to them. (M.)_Sometimes
it is employed to signify The acknowledging with
the tongue only ; and hence, in the Kur [lxiii. 3],
That is because they ذلِكَ بِأَنَّهُمْ آَمَنُوا ثُمَّ كَفَرُوا
achnowledged with the tongue, then disachnon-
ledged with the heart. (TA.) ___ Also t The
trusting, or confiding, or having trust or con-
fidence. (M, K.) [You say, آمن به, meaning
He trusted, or confided, in him, or it : for] the
verh of Lyt in this sense is trans. by means of
, without implication ; as Bd says. (TA.)
[And it is also trans. by itself: for] you say,
meaning t Ile trusted ,مَا آمَنْ أَنْ يَجِدَ صَحَابَةً
not that he would find companions; (M," K,
TA;) said of one who has formed the intention
of journeying : or the meaning is its & [i. e.
he hardly, or scarcely, found &c. ; or he was not
near to finding &c. ]. (M, K.) See also Kol. _
Also The manifesting humility or submission, and
the accepting the Law, (Zj, T," K,) und that
which the Prophet has said or done, and the firm
believing thereof with the heart; (Zj, T, M;)
without which firm belief, the manifesting of
humility or submission, and the accepting that
which the Prophet has said or done, is termed
L'!, for which one's blood is to be spared. (T.)
[In this sense, it is trans. by means of J, accord.
to some, as shown above; or by means of „, for,
accord. to Fei,] you say, Jul Eli, inf. n. as
above, meaning I submitted, or resigned, myself
to God. (Msh.) [There are numerous other
explanations which it is needless to give, differing
according to different persuasions. _ See also
[.below إِيمَانْ
8 : sce 1, in five places.
10. Listul He ashed, or demanded, of him
SU'yi [i. e. security or safety, or protection or
safeguard, or the promise or assurance of security
or safety, or indemnity, or quarter]. (T," Mab,
TA.)_Soc also ◌ُاستأمن إلَيْهِ ـ، أَمِنّه He entered
within the pale of his Sul [er protection, or safe-
guard]. (§, Msb.)
as a simple subst. it : أَمِنَّ an inf. n. of] أَمْنْ
signifies Security, or safety : (sce Gl:) or]
security as meaning freedom from fear ; contr.
of ◌ٌحَوْف ; (S, M, K ;) as also 7) إمن), M, K)
and ◌ْأَمَن (M, K) and * ◌ٌأَمْنَة (S, M, K) [und
(,M,K) ,آمِنْ ٧ and أَمَانْ ٧ and [(أَمِنَّ see) إِمْنَةً "
which last is an inf. n. of Sol [like the rest],
(MF,) or a subst. like ¿JÚ; (M ;) and Vall is
syn. with Sul, ($,) both of these signifying
security, or safety, and freedom from fear : (PS:)
or Jol signifies freedon. from expectation of
evil, or of an object of dislike or hatred, in the
coming time; originally, ease of mind, and free-
dom from fear. (El-Munuwee, TA.) You say,
,[Thou art in a state of security] أَنْتَ فِى أَمْنٍ
فى أَمَانِ from that]; and] مِنْ ذَاكَ (,T, M)
signifies the same; (T;) and so * فَّى آمِن .(M.)
And Lus vais, in the Kur [iii. 148], means
امن
signifies Protection, or safeguard : and [very
frequently ] a promise, or an assurance, of security
or safety; indemnity; or quarter : in Pers. ol
and jj: (KL:) syn. J !. (K in art. JI.) You
Bay, * ◌ِدَخَلَ فِى أَمَانِه [He entered within the pale
of his protection, or safeguard]. (S, Mb.) [And
Be thou in the protection, or كُنْ فِى أَمَانِ أ اللّهِ
safeguard, of God.] And " ◌َأَعْطَيْتُهُ الأَمَان [I
gave, or granted, to him security or safety, or
protection or safeguard, or the promise or assu-
rance of security or safety, or indemnity, or
quarter]; numely, a captive. (Mab.) And .
Suy " [He ashed, or demanded, of him
security or safety, or protection or safeguard,
&c., as in the next preceding ex. ]. (Msb, TA.)
-Pos] ذًا آمن in the Kur ii. 119 means أمْنًا -
sessed of security or safety] : (Aboo-Is-hák, M :)
or ◌ٍمُوضِعَ أمْن [a place of security or safety ; like
,You say also -. آمن Bed.) _Sce also). [مَأْمَنًا
menning How good ,أَمْنَك " and ,مَا أَحْسَنَ أَمْتَلكَ
is thy religion! and thy natural disposition! (M,Ķ.)
.أُمْنْ Bcc: إمْنْ
.first and last scntences , أَمْنْ see : أَمَنْ
Also, (K, [there said to be -. آمِنْ see: أَمِنْ
like ◌ْكتف ,]) or آمن ٧, (M, [so written in a copy
of that work,)] Asking, or demanding, or seching,
protection, in order to be secure, or safe, or free
from fear, for himself : (M,Ķ :) so says IAar. (M.)
.أَمْنْ Boo: إِمْنَةٌ
in two places :- and see also ,أَمْنْ Bce: أَمَنَةٌ
Jul. Also A man who trusts, or confides, in
every one; (T, S, M;) and so Vial: ($:) and
who believes in everything that he hears; who
disbelieves in nothing : (Lh, T :) or in whom men,
or people, trust, or confide, and whose malevolence,
or mischievousness, they do not fear : (T, M :) and
visi significs trusted in, or confided in; [like
because it has ,أمنة and by rule should be [; أَمِينْ
the meaning of a pass. part. n. [like aw and
M:) or both): [(لَقَطُ c. (see& لُقُطَةٌ and ضُحْكَةْ
signify oue in whom every one trusts, or confides,
in, or with respect to, everything. (K.)_See
.أمينْ also
Last: see icol, in two places.
.in seven places ,أَمْنْ Bcc : امانْ
¿,21, applied to a she camel, of the measure
like ,مَفْعُولَةٌ in the sense of the measure فَعُولٌ
;ITrusted, or confided, in ,حَلُوبٌ and عَصوبٌ
(T;) firmly, compactly, or strongly, made; (T,
Ş, M, Ķ;) secure from, or free from fear of,
being weah : (S, M :) also, that is secure from,
or free from fear of, stumbling, and becoming
jaded: (M :) or strong, so that her becoming
languid is not feared: (A, TA :) pl. 321. (M,
Ķ.) [See also what next follows.]
Est Trusted; trusted in; confided in; (T,"
Ş," M, Msb," Ķ;) as also Sul; (S, M, Ķ ;)
,ISk, T): مُؤْتَّمَنْ ٧ M,K) and,؟) مَأْمُونْ ١.q .أ
Security (Lol) [and slumber]. (S.) ¿t.i also | K:) [a person in whom one trusts or confides; a
confidant ; a person intrusted with, or to whom
is confided, power, authority, control, or a charge,
over a thing ; a person intrusted with عَلَى شَىْ:
an affair, or with affairs, i. e., with the manage-
ment, or disposal, thereof; a confidential agent,
or superintendent; a commissioner; a commissary;
a trustee; a depositary ; ] a guardian : (TA :)
trusty ; trustworthy ; trustful ; confidential ;
faithful: (Mgh, Mab:") pl. : Usl, and, accord.
to some, Visi, as in a trad. in which it is said,
meaning My companions ,أَصْحَابِى أَمَنَّةٌ لِأُمَّتِى
are guardians to my people : or, accord. to others,
this is pl. off [app. in a sense mentioned
below in this paragraph, so that the meaning in
this trad. is my companions are persons who
accord trust, or confidence, to my people]. (TA.)
Hence,
·
أَمْ تَعْلَمِى يَا أَسْمَ وَيُحَكِ أَتَِّی
.
·
حَلَقْتُ يَمِينَا لَا أَخُونُ أَمِيْنِى
[ Knowest thou not, O Asma (Li, curtailed for
the sake of the metre), mercy on thee ! or woe to
thee ! that I have sworn an oath that I will not
act treacherously to him in whom I trust ?] i. e.
or the meaning here is, him who (:): مَأْمُونِى )
trusts, or confides, in me; (ISk, T;) [i. e.] it is
here syn. with Cool. (M.) [Hence also,]
,أَمِينُ c.,) or& ,مُجمِدٌ voce ) ,الأَمِينُ فِى القِمَارِ
Lil, [The person who is intrusted, as deputy,
with the disposal of the arrows in the game called
. الَّذِى ; or] he who shuffles the arrows ; الميسر
[,EM p. 105.) [Hence also). يَضْرِبُ بِالقِدَّاحِ
;[The Trusted, or Trusty, Spirit] الرَّوحُ الأَمِينُ
(Kur xxvi. 193;) applied to Gabriel, because he
is intrusted with the revelation of God. (Bd.)
Sul, mentioned above, and occurring in a verse
of El-Aashà, applied to a merchant, is said by
some to mean Possessed of religion and excellence.
,مُؤَذّن is applied, in a trad., to the مُؤْتَمَنْ ﴾ (.M)
As meaning that men trust, or confide, in him
with respect to the times in which he calls to
prayer, and know by his call what they are com-
manded to do as to praying and fasting and
هُوَ مَأْمُونُ " المُعَامَلَةِ (.breaking fast. (Mgh
means He is [trusty, or trustworthy, in dealing
with others; or] free from exorbitance and deceit
or artifice or craft to be feared. (Meb.) __ An
aid, or assistant; syn. USF [here app. meaning,
as it often does, an armed attendant, or a guard];
because one trusts in his strength, and is without
fear of his being weak. (M.) __ t The strong;
syn. 535. (K, TA: [in the latter of which is
given the same reason for this signification as is
قوى for which ; عون given in the M for that of
may be a mistranscription ; but see .i.]) __
One who trusts, or confides, in another; (ISk, T,
[; حذر of which see an ex. voce ,آمن " K;) [as also
so accord. to ISk in the verse cited above in this
paragraph : (T:) thus it bears two contr. signifi-
cations. (Ķ.) . See also Si, in five places.
.آمِينَ m And see

102
[BOOK I.
But: sce il, first sentence. __ Trustiness;
trustworthiness ; trustfulness; faithfulness ; fide-
lity; (M, Mgh, Ķ;) as also .i. (M, K.)
The مَا أُقْسِمُ بِهِ or أَمَانَةُ اللهِ قَسمِى for] أَمَانَةُ اللهِ
faithfulness of God is my oath or that by which
I swear] is composed of an inf. n. prefixed to the
agent, and the former is in the nom. case as an
inchoative; the phimnso being like di jess, as
meaning an oath ; and the enunciative being sup-
pressed, and meant to be understood : accord. to
نَشَدْتُكَ أَمَانَةٌ اَلله app. for] أَمَانَةَ اللَّه ,some, you say
I adjure thee, or conjure thec, by the faithfulness
of God, or the lihe], making it to be governed in
the accus. case by the verb which is to be under-
stood : and some correctly say, di zitil, [ By the
faithfulness af God], with the , which denotes
an oath : (Mgh :) or this last is an oath accord.
to Aboo-Haneefeh ; but Esh-Shafi'ee does not
reckon it as such : and it is forbidden in a trad. to
swear by Uly !; app. because it is not one of
the names of God. (TA.) [Or thicse phrases may
have been used, in the manner of an outh, agrec-
ably with explanations hero following.]= A
thing committed to the trust and care of a person ;
a trust; a deposite; (Mgh, Msb;) and the like :
(Msb:) property committed to trust and care:
(TA:) pi. Sul.l. (Mgh, Msb.) It is said in the
Kur [vili. 27], ◌ْوَتَخُونُوا أَمَانَاتِكُم [Nor be ye
unfaithful to the trusts committed to you]. (Mglı.)
إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى ,[72 .And in the same [xxxili
السَّمْوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ
Verily we proposed, or] مِنْهَا وَحَمَلَهَا الْإِنْسَانُ
offered, the trust which we have committed to
man to the heavens and the earth and the moun-
tains, and (uccord. to explanations of Bd and
others) they refused to take it upon themselves, or
to accept it, and they feared it, but man took it
upon himself, or- accepted it : or, (accord. to
another explanation of Bd, also given in the T,
and in the K in art. Jon, &c.,) they refused to
be unfaithful to it, and they feared it, but man
was unfaithful to it : but in explaining what this
. trust was, authors greatly differ : accord. to some,]
Ubyt here means obedience; so called because
the rendering thereof is incumbent: or the obedience
which includes that which is natural and that
which depends upon the will : [for] it is said that
when God created these [celestial and terrestrial]
bodies, He created in them understanding : or it
may here [and in some other instances] mean
reason, or intellect : [and the faculty of volition :
and app. conscience : these being trusts committed
to us by God, to be faithfully employed : (see an
ex. voce Je:)] and the imposition of a task or
duty or of tasks or duties [app. combined with
reason or intellect, which is necessary for the
performance thereof]: (Bd :) or it here means
prayers and other duties for the performance of
which there is recompense and for the neglect of
which there is punishment : (Jel:) or, accord. to
I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory
statutes which God hasimposed upon his servants:
(T, Ķ :* ) or, (T, K,) accord. to Ibn-'Omar, [the
choice between] obedience and disobedience was
offered to Adam, and he was informed of the
recompense of obedience and the punishment of
امن
disobedience: but, in my opinion, he says, (T,)
it here means the intention which one holds in the
heart, (T, K,) with respect to the belief which he
professes with the tongue, and with respect to all
the obligatory statutes which he externally fulfils;
(K;) because God has confided to him power
over it, and not manifested it to any [other] of his
creatures, so that he who conceives in his mind,
with respect to the acknowledgment of the unity
of God, (T, K,) and with respect to belief [in
general], (T,) the like of that which he professes,
he fulfils the Ul .! [or trust], (T, K,) and he who
conceives in his mind disbelief while he professes
belief with the tongue is unfaithful thereto, and
every one who is unfaithful to that which is con-
حَامِلُ T,) or) وحَامِلٌ [fided to him is [termed
is الإِنْسَانُ Bd :) and by): مُحْتَمِلُهَا and ,الأمانة
here meant the doubting disbeliever. (T.) __
Also, [as being a trust committed to him by God,
A man's] family, or household; syn. JAI. (TA.)
in two places. Also One ,أَمِينْ sce: أَمَّانُ
who does not write; as though he were ("té [in
the CK "J'y because he is]) an Ki. (K, TA.)
[But this belongs to art. Al ; being of the measure
-And A sower, or culti - [.عُرْيَانْ like , فُعْلَانْ
vator of land; [perhaps meaning a clown, or
boor;] syn. elj: (CK:) or somers, or cultivators
of land; syn. ghj : (K, TA :) in one copy of the
K زِوَاع . (TA.)
Joi Secure, safe, or free from fear ; as also
,M) .أُمِنْ ٧ Lb, T,"," M, Mah, K) and) أَمِينْ ٧
وَهُذَا الْبَلَدِ اَلْأَمِينِ * ,[3.K) Hence, in the Kur [xcv
[And this secure town]; (Aklı, Lh, T, S, M;)
أَمِينْ ٧ and بَلَدْ آَمِنْ (.meaning Mckkeh. (M
mcans A town, or country, or district, of which
the inhabitants ure in a state of security, or con-
fidence, therein. (Mgh.) It is also said in the
,(إِنَّ الْمُتَّقِينَ فِى مَقَامٍ أَمِينٍ﴾,[51 .Kur [xliv
meaning [Verily the pious shall be in an abode]
wherein they shall be secure from the accidents,
or casualties, of fortune. (M.) [And hence,]
See'yi is one of the cpithets applied to God,
(Mgh, Ķ,) on the authority of El-Hasan ; (Mgh;)
an assertion requiring consideration : it may mean
He who is secure with respect to the accidents, or
casualties, of fortune : but see Kjell, which is
[well known as] an cpithet applied to God. (TA.)
means What is sccure from being آمِنُ المَالِ
slaughtered, of the camels, because of its being
highly prized; by JUJI being meant Jyl : or,
as some say, that is highly cstcemed, of property
of any kind; as though, if it had intellect, it
would feel secure from being exchanged. (M.)
You say, أُعْطَيْتُهُ مِنْ آمِنِ مَالِى , (K,TA, [in the
CK , ]) meaning i I gave him of the choice,
or best, of my property; of what was highly
,مِنْ أَمْنِ مَالِى esteemed thereof ; (K, TA;) and
which Az explains as meaning of the choice, or
best, of my property. (TA: [in which is given
a verse cited by ISk showing that Sol, thus used,
آمِنُ الحِلْمِ And ([.آمِن is not a mistranscription for
whose becoming disordered in temper, and free
from self-restraint, there is no fear. (M.)-
.أمِن in three places :_ and sec , أمين See also
== See also أمن, in two places.
and [آَمِينُ ,in the CK, erroncously] آَمِينَ
"Essi; (Th, T, Ş, M, Mgh, Msb, Ķ;) both
chaste and well known, ('TA,) the latter of the
dial. of El-Hijáz, (Msb, TA,) as some say, (TA,)
[and this, though the less common, is the originul
form, for] the medd in the former is only to give
fulness of sound to the fet-hah of the i, (Th, M,
Msb, TA,) as is shown by the fuct that there
is no word in the Arabic language of the measure
Jecti; (Mab, TA ;) and some pronounce the
former Sel, (K,) which is said by some of the
learned to be a dial. var., (Msb,) but this is a
mistake, ($, Msb,) accord. to authorities of good
repute, and is one of old date, originating from
an assertion of Ahmad Ibn-Yahyà, [i. c. Th,]
that ◌َآمِين is like ◌َعَاصِين, by which he was falscly
supposed to mean its having the form of a pl.,
[and being consequently آمين,] (Mab), [and part
of this is said in the M,]) whereas he thereby
only meant that the > is without teslideed, like
the ص in ◌َعَاصِين ; (M;) beside that the sense
[وَأُمَّ from ,آَمّينَ which is that of] قَاصِدِينَ of
would be inconsistent after the last phrase of the
first chapter of the Kur [where Ssel is usually
added]; (Msb ;) and sometimes it is pronounecdl
with imalch, [i. c. "emcena,"] as is said by El-
Wahidee in the Bescet; (K;) but this is un-
known in works on lexicology, and is said to be
a mispronunciation of some of the Arabs of the
desert of El-Yemen : (MF:) cach form is indecl.,
($,) with fet-h for its termination, like Sel and
As, to prevent the occurrence of two quiescent
letters together : (T, S, TA :) it is a word used
immediately after a prayer, or supplication : ($,"
M :) [it is best expressed, when occurring in a
translation, by the familiar Hebrew equivalent
Amen :] El-Farisce says that it is a compound
of a verb and a noun ; (M;) menning answer
Thou me ; [i. e. answer Thou my prayer ; ] (M,
Mgh;") or O God, answer Thou : ('Zj, T, Msb,
Ķ :) or so be it : (AHat, S, Msh, Ķ :) or so do Thou,
(Ķ, TA,) O Lord: (TA:) it is strangely asserted
by some of the learned, that, after the Fatihnh,
[or Opening Chapter of the Kur-an,] it is a prayer
which implics all that is prayed for in detail in
the Fatihah : so in the Towshech: (MF:) or
it is one of the names of God : (M, Msh, Ķ :)
so says El-Hasan (M, MẸb) El-Başrce : (Msb :)
but the assertion that it is for Lui \ [O God],
and that " [answer Thou] is meant to be
understood, is not correct accord. to the lexico-
logists; for, were it so, it would be with refe,
not nasb. (T.)
34! [inf. n. of 4, q. v. __ Used as a simple
subst., Belief; particularly in God, and in his
word and apostles &c .: faith : trust, or con-
fidence: &c.] ___ Sometimes it means Prayer ;
syn. Bylo: as in the Kur [ii. 138], where it is
said, ◌ْوَمَا كَانَ اللهُ لِيُضِيعَ إِيمَانَكُم, (Bd, Jel, TA,)
mcans Steadfast in forbearance or clemency; of i. e. [God will not mahe to be lost] your prayer

BOOK I.]
towards Jerusalem, (Bd," Jel,) as some explain
it. (Bd.) _ Sometimes, also, it is used as mean-
ing The law brought by the Prophet. (Er-Raghib,
TA.)
St. A place of security or safety or freedom
from feur; or where one feels secure. (M, TA.)
J' pass. part. n. of "EST. (T.) It is said
in the Kur [iv. 96], accord. to one reading, (T,
M,) that of Aboo-Jaafar El-Medenee, (T,) ESS
W [Thou art not granted security, or safety,
&c .; or] we will not grant thee security, &c.
(T, M.) ·
Sj' [act. part. n. of 4; Rendering secure,
&c.]. ◌ُالمُؤْمِن is an cpithet applicd to God;
menning He who rendereth mankind secure from
his wronging them : (T, S:) or He who rendereth
his servants secure from his punishment : (M,
IAth :) i. q. Dort, (M,) which is originally
[; مُؤَفْعِلٌ is originally مُفْعِلٌ for the form] ; المُؤَأُمِنُ
the second . being softened, and changed into (S,
and the first being changed into . : ($:) or the
Believer af huis servonts (Tli, M, TA) the Muslims,
on the day of resurrection, when the nations shall
be interrogated respecting the messages of their
apostles : (TA :) or He who will faithfully per-
form to his servants what He hath promised
them : (T, TA :) or He who hath declared in his
word the truth of his unity. (T.)_[Also Be-
licving, or a believer; particularly in God, and
in his word und apostles &c. : faithful: trusting,
or confuling : &c. : sec 4.]
مَأْمُونَةٌ - .in three places , أَمِينْ BCc: مَأْمُونْ
A woman whose lihe is sought after and eagerly
retained because of her valuable qualities. (M.)
# A certain kind of food; so called in
relation to El-Ma-moon. (TA.)
.in two places ,أَمِينَ Bcc: مُؤْتَمَنْ
أمه
1. al, nor. ", inf. n. il, He forgot. ($,Ķ.)
Hence the reading of I'Ab, [in the Kur xii. 45,]
And he remembered, or became] وَأَوْكَرَ بَعْدَ أُمَّهِ
reminded, after forgetting]. (§.) AHeyth is said
to have read mi ; and accord. to AO, i
significs s [like a]; but this is not correct.
(Az, TA.) __ Ile confessed, or acknowledged :
(Ş, K:) occurring in this sense in a trad. of
Ez-Zuhree; but not well known. (S.) The read-
ing of I'Ab, mentioned above, . Je,, is
explained by A'Obeyd as meaning after confes-
sing, or acknowledging. (TA.)
5. El Eu Hle adopted a mother; (M, Ķ;)
as also Visti. (M in art. Al.)
if i. q. bl [A mother of a human being and
of any animal] : (M, K :) the former is [said
by some to be] the original of the latter: ($:)
Aboo-Bekr says that the . in the former is a
radical letter : (TA:) or the former applies to a
rational creature; and the latter, to [a rational
and] an irrational: (K:) or, accord. to Az, the
pl. of the former applies to the rational; and
that of the latter, to the irrational: (TA :) the originally As: (AHeyth, T, K :) AHeyth says
103
ان - امن
former sing. sometimes applies to an irrational
creature : (IJ, TA :) [for some further remarks
on both of these words and their pls., see the
latter of them:] the pl. [of the former] is Sel
and [that of the latter is] EL.l: (T, $:) Az says
that the . is added in the former for the purpose
of distinguishing between the daughters of Adam
[to whom it is generally applied] and other animate
bcings. (TA.)
امو
1. Est, (S, M, Ķ, [in the CK, erroncously,
,M) وأَمَيَتْ S;) and) ; أموت .second pers ([,آَمْتُ
Ķ,) like &a; (K;) and Bysi, (Lh, M, K,)
like &ijs; (Ķ;) inf. n. ågal; (S, M, Ķ;)
She (a woman) became a slave ; (S, M, K;) as
وتَأْمُو .Bor ,أَمْتِ السَّنَّوْرُ =ـ (.Mgb). تَأَمَّتْ أ also
inf. n. Eul, The cat [mened, or] uttered a cry ;
(Ş, Ķ;) like Sili, aor. 1543, inf. n. f. (S.)
2. Gul, (M, Ķ,) inf. n. acet, (K,) He made
her a slave. (M, Ķ.)
-He took for him تأمّى أَمَةً ==. 1 Bce: تَأَمّتْ .5
self a female slave; (S, M, Msb, Ķ;) as also
TúLEI. (Ş, K.)
(He fullows his (another person's هُوَ يَأَتَّمِى بِهِ .8
example ; imitates him ; i. q. , 5. (TA in
the present art.) And ◌ٍائتمى بالشّىْء [written with
انْتَمَّ بِهِ is used for [ايتمَى the disjunctive alif
[He made the thing to be a rule of life or conduct],
by substitution [of s for ], (M and Ķ in
art. pl,) the doubling [of the >] being disap-
proved. (M in that art.)
10: see 5.
أَمْوَّةً Mgbg) [but whether) ,اموة originally ,أَمَةً
or og ol is disputed, as will be seen in what follows,]
A female slave ; (M, Ķ ;) a woman whose con-
dition is that of slavery ; (T ;) contr. of of' :
($:) [in relation to God, best rendered a hand-
maid :] dual أَمْتَّان :(Mab:) pl. آم, (Lth, T, S,
M, Msb, Ķ, &c.,) like Jet, (Msb,) a pl. of pauc.
[respecting which see what follows after the other
pls. ], (Lth, T,) and :L! [the most common form]
(T, Ş, M, Mgh, Msb, K) and ige! (T, S, M,
Msb, K) and Sigel (K, and so in some copies
of the M) and Sigel (K, and so in some copics
of the M) [the last, or last but one, accord. to
different copies of the M, on the authority of
Lh,] and Sigsi, (M, Msb, K,) for which one
may say Sul. (Ibn-Keysun, TA.) Accord. to
Sb (M) and Mbr (TA) it is originally agol, ($,
M, Ķ,) because it has for a pl. pi, (S, M,) which
is [originally yoli,] of the measure juli, (Lth,
T, Ş,) like i, pl. of ¿¿ él, (Sb, M,) and like
Ji, [pl. of fu, which is originally 25,5,] for a
sing. of the measure Ales has not a pl. of this
form ; (§;) and Mbr says that there is no noun
of two letters but a letter has been dropped from
it, which it indicates by its pl. or dual, or by
a verb if it is derived therefrom : (TA :) or it is
that they suppressed its final radical letter, and,
forming a pl. from it after the manner of af-5
and Je, instead of saying el, which they dis-
liked as being of only two letters, they transposed
the suppressed ,, changing it into I, and placing
it between the I and A. (T: [in which this
opinion, though it does not account for the termi-
nation of the pl. pi, is said to be preferable. ])
One says, جَاءتْنِى أَمْهُ اللّه [The handmaid of God
: جَاءَتْنِى أَمْتَّا اللَّه ,came to me]: and in the dual
and in the pl., جَاءَنِى إِمَاءُ اللّه and ◌ِإِمْوَانُ الله and
. أَمَاتُ اللّه ,and one may also say ; أَمْوَاتُ اللهِ
وَمَاهُ اللهُ مِنْ كُلِّ [,Ibn-Keyain, TA.) [ISd says)
-is mentioned by IAar as said in im أمةٍ بِحَجَرٍ
من كلّ precating evil on a mun ; but I think it is
Sol [May God cast a stone at him from every
elevated place, or the like]. (M.)
Eszel of, or relating or belonging to, a female
slave. (S.)
.أُمَيْوَةٌ S, Meb;) originally) ; أَمَةً dim. of أُمَيَّةٌ
(Msb.)
ان
,M,؟) أُنَانْ and أَنِينْ .inf. n ,يَبْنُّ .mor , أَنَّ .1
Mah, K) and jut ($, K) and Ji, (M, K,) Ile
moaned; or uttered a moan, or moaning, or pro-
longed voice of complaint; or said, Ah! syn.
„0; (M,Ķ;) by reason of pain : (S, TA :) he
complained by reason of disease or pain : (TA :)
he uttered a cry or cries: (Msb:) said of a man.
,أَنِينْ .inf. n ,تَسِنُّ .aor , أنّتِ القَوْسُ -(.Mab ,؟)
The bow made a gentle and prolonged sound.
لَّا أَفْعَلُهُ مَا أَنَّ فِى السَّمَاءِ نَجْمْ =ـ(.AHny M)
means I will not do it as long as there is a star
in the heaven : (S, M, K :) 31 being here a dial.
مَا أَنَّ فِى الفُرَّاتِ ,You say also (؟). عَنْ var. of
les As long as there is a drop in the Euphrates.
(T,S.) And :ًلاَ أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ سَمَا [I will
not do it as long as there is rain in the heaven].
(S.) [It is said in the M that Lh mentions the
last two sayings; but it is there indicated that he
read &fas and :. : and] ISk mentions the saying,
مَا عَنَّ T,M,) and) ,لَّا أَفْعَلُهُ مَا أَنَّ فِى السَّمَاءِ نَجْبًا
,T;) [in the former of which) ; فِى السَّمَاءِ نَجْ
Si must be a particle (which sce below); but it
seems that it should rather be 3!, in this case, as
ISd thinks; for he says,] I know not for what
reason 31 is here with fet-h, unless a verb be
nnderstood before it, as ◌ْقَبَت or ◌َوُجِد :[and he
adds,] Lh mentions ◌ُمَا أَنَّ ذَلِكَ الجَبَلَ مَكَانَه Ias
long as that mountain is in its place] : and Sf .
"is fy [as long as Mount Hird is in its place]:
but he does not explain these sayings. (M.)
¿fis a pronoun, denoting the speaker, [ I, masc.
and fem.,] in the language of some of the Arabs :
they say, ◌ُأَنْ فَعَلَّت [I did], with the ن quiescent :
but most of them pronounce it [ Si] with fet-h
when conjoined with a following word; (Mugh-
[أَنَّا أ] TA:) and): أَنَ فَعَلْتُ ,nee, K;) saying
with I in a case of pause : (Mughnee, Ķ :) and