جن

ى1 جَنَى الثَّمَرَةَ, (S, Mgh, Msb, K,) aor. ـِ (S, Msb,) inf. n. جَنًى, (S, TA,) or جَنْىٌ, (so accord. to one copy of the S, and written in the accus. case جنيا in the Ham p. 355,) and جِنَايَةٌ, (Ham ib., but there without any vowel-signs,) He gathered, plucked, or took from the tree, the fruit; (Mgh, TA;) i. q. ↓ اجتناها (S, Msb, K) and ↓ تجنّاها: (K:) and in like manner one says of a thing similar to fruit. (TA.) One says also, جَنَاهَا لَهُ and جَنَاهُ إِيَّاهَا [He gathered it, plucked it, or took it from the tree, for him]. (A'Obeyd, K.) And جَنَيْتُكَ أَكْمُؤًا [I gathered for thee truffles]. (TA.) And جَنَى

ذَهَبًا He collected gold from its mine. (TA.) b2: Aboo-Dhu-eyb uses this verb metaphorically, in the phrase جَنَى العُلَى, meaning (tropical:) [He acquired] eminence, or nobility. (TA.) b3: You also say, جَنَى عَلَيْهِ, (S,) or عَلَى قَوْمِهِ, (Msb,) inf. n. جِنَايَةٌ, (S, Msb,) (tropical:) He committed, [against him, or] against his people, or party, a crime, or an offence for which he should be punished; (Msb;) as also ↓ جاناهُ [or جانى قَوْمِهِ]: (TK in art. جر:) [and (tropical:) he brought an injury upon him, or them:] and جَنَى الذَّنْبِ عَلَيْهِ, aor. ـِ inf. n. جِنَايَةٌ, (K,) with kesr, (TA,) (tropical:) He committed the crime, offence, or injurious action, against him; syn. جَرَّهُ إِلَيْهِ: (K: [see art. جر:]) thus used, also, the verb is metaphorical, from جَنَى الثَّمَرَةَ: (Er-Rághib, TA:) and so in the phrase, جَنَى شَرًّا, meaning (tropical:) He brought to pass an evil thing or action. (Mgh.) [See also جِنَايَةٌ, below.] It is said in a trad., لَا يَجْنِى جَانٍ إِلَّا عَلَى نَفْسِهِ (assumed tropical:) [An injurer shall not bring injury save on himself]; meaning that one shall not be prosecuted for an injurious action committed by another, of his relations or of others. (TA.) And a poet says, جَانِيكَ مَنْ يَجْنِى عَلَيْكَ وَقَدْ تُعْدِي الصِّجَاحَ فَتَجْرَبُ الجُرْبُ

[which may be rendered, (assumed tropical:) Thine injurer whom thou shouldst punish is he who brings an injury upon thee: but sometimes the mangy camels infect the sound ones so that these become mangy; and thus a criminal sometimes brings punishment upon his relations: for] A'Obeyd says that جانيك من يجنى عليك is a prov. applied to the case of a man who is punished for an injurious action; because brothers [sometimes] bring injury upon a man [by occasioning his being punished for an injurious action which they have themselves committed], as the latter hemistich of the verse cited above indicates: but AHeyth says that this prov. means الجَانِى لَكَ الخَيْرَ مَنْ يَجْنِى عَلَيْكَ الشَّرَّ [The person bringing thee good is he who brings, or will bring, upon thee evil: perhaps intended as a caution; for the Arabs often suspect that a benefactor has some evil intention]: and he cites the following hemistich: تُعْدِي الصِّحَاحَ مَبَارِكُ الجُرْبِ [meaning Sometimes the places where the mangy camels lie down, and which afford benefit to other camels, infect the sound ones]. (TA. [See also Freytag's Arab. Prov., i. 298.]) You say also, جَنَيْتَ هٰذَا عَلَى نَفْسِكَ [Thou hast brought this as an injury upon thyself]. (K in art. جل.) 3 جانى عَلَيْهِ, inf. n. مُجَانَاةٌ, He accused him of a جِنَايَة [or crime, &c.]. (TA.) b2: See also 1.4 اجنى said of a tree, (S, K,) or of a palmtree, (Msb,) It had ripe fruit: (S:) or it attained to the time for the gathering of its fruit: (Msb:) or it attained to maturity: (K:) or, said of a tree, it had fruit to be gathered and eaten: and, said of fruit, it became ripe: (TA:) and, said of grass, or herbage, it became abundant. (KL.) b2: And اجنتِ الأَرْضُ The land had much جَنًى, (S, Msb, K,) i. e. herbage, and truffles, and the like. (S.) 5 تَجَنَّىَ see 1. b2: تجنّى عَلَيْهِ, (S, * K,) or تجنّى عليه ذَنْبًا, (TA,) (assumed tropical:) He accused him of a crime, an offence, or an injurious action, that he had not committed; (S, K;) i. e. he forged against him the charge of his having committed a crime, &c., he being guiltless [thereof]: (TA:) النَّجَنِّى being like التَّجَرُّمُ. (S.) You say also, يَتَجَنَّى عَلَيْنَا مَا لَمْ نَجْنِهِ [He accuses us of committing what we did not commit]. (Abu-l-'Abbás, TA in art. جرم.) 8 إِجْتَنَىَ see 1. b2: اِجْتَنَيْنَا مَآءِ مَطَرٍ We came to rainwater, and drank it: (K:) a phrase mentioned with approval by IAar, but not explained by him: thought by ISd to have this meaning. (TA.) جَنًى [in the CK جَنِىٌّ] Whatever is gathered, or plucked; as also ↓ جَنَاةٌ: (K:) or whatever is gathered, or plucked, from trees, (S,) &c.; (so in a copy of the S;) as also ↓ جَنَاةٌ: (S:) so that these two words are of the same class as حِقٌّ and حِقَّةٌ: or the latter of them is a n. un.: (TA:) or the former signfies what is gathered from trees while fresh; (Msb;) as also ↓ جَنِىٌّ: (Msb:) or this last is an epithet applied to fruit, signifying just gathered or plucked; (S, K;) or gathered, or plucked, while fresh: (TA:) and ↓ مَجْنًى, also, pl. مَجَانٍ, signifies fruit gathered or plucked: (Har p. 369:) جَنًى also signifies fruit [ready to be gathered or plucked]; so in the Kur lv. 54: (Jel:) and is applied to fresh ripe dates: (Fr, K:) and grapes: (TA:) and truffles, and the like: (S:) and even cotton: (TA:) and herbage: (S:) and gold, (K,) which is collected from its mine: (TA:) and cowries, (K,) as though gathered from the sea: (TA:) and honey, (K,) when it is gathered: (TA:) pl. أَجْنَآءٌ (K) and أَجْنٍ, originally أَجْنُىٌ. (TA.) Hence the saying, هٰذَا جَنَاى وَ خِيَارُهُ فِيهِ

إِذْكُلُّ جَانٍ يَدُهُ إِلَى فِيهِ [This is what I have gathered, and the best of it is in it; when every gatherer but myself has his hand to his mouth]: or, accord. to one reading, وَ هِجَانُهُ فِيهِ (which has the same meaning, TA in art. هجن): a prov., ascribed by Ibn-El-Kelbee to 'Amr Ibn-' Adee El-Lakhmee, the son of the daughter of Jedheemeh: he says that Jedheemeh had ordered the people to gather for him truffles, and some of them ate the best that they found; but ' Amr brought to him the best that he found, and addressed to him these words: and 'Alee is related to have repeated them on an occasion of his entering the government-treasury; meaning that he had not defiled himself with anything of the tribute belonging to the Muslims, but had put it in its places. (TA.) جَنَاةٌ: see جَنًى, in two places.

جَنِىٌّ: see جَنًى. Also Dates cut from the tree. (TA.) جِنَايَةٌ, primarily, The act of gathering, plucking, or taking from a tree, fruit: [see 1:] b2: then, (assumed tropical:) The bringing to pass an evil thing, or action: (Mgh, Kull p. 147:) b3: then, (assumed tropical:) Evil, [itself]: b4: then, (assumed tropical:) The doing a forbidden action: (Kull ib.:) specially used in this last sense; though it has a general application: (Mgh:) b5: [as a simple subst., it generally signifies] A crime, an offence, or an injurious action, for which one should be punished: (Msb:) or an action that a man commits requiring punishment or retaliation to be inflicted upon him in the present world and in the world to come: (TA:) or any forbidden injurious action: (Kull p. 134:) and in the language of the lawyers, especially a wounding: and an amputation, or a maiming: (Msb:) and ↓ جَنِيَّةٌ signifies the same as جِنَايَةٌ: (Ham p. 241:) the pl. of جناية is جِنَايَاتٌ and جَنَايَا; but the latter of these pls. is of rare occurrence. (Msb.) جَنِيَّةٌ: see what next precedes.

A2: Also A [garment such as is called] رِدَآء (K, TA,) of a round form, (TA,) made of [the kind of cloth termed]

خَزّ. (K, TA.) جَانٍ A gatherer of fruit [&c.]: b2: and also (assumed tropical:) A committer of a جِنَايَة [or crime, &c.]: (K, * TA:) pl. جُنَاةٌ (S, K) and جُنَّآءٌ (Sb, K) and [of pauc.]

أَجْنَآءٌ, which last is extr., (S, K,) or doubtful. (S.) Hence the prov., أَجْنَاؤُهَا أَبْنَاؤُهَا, explained in art. بنى. (S, TA.) b3: [Hence also,] الجَانِى (assumed tropical:) The wolf. (IAar, TA voce جَابٍ, q. v.) A2: Also i. q. لَقَّاحٌ; (IAar, Az, TA;) i. e. A fecundater of palm-trees. (Az, TA.) الجَوَانِى i. q. الجَوَانِبُ [pl. of الجَانِبُ]; (K;) similar to الثَّعَالِى and الأَرَانِى. (TA.) مَجْنًى: see جَنًى.

مُجْتَنًى A place of gathering, or plucking, fruits, &c. (TA.)

كِرْمَانُ:
بالفتح ثم السكون، وآخره نون، وربما كسرت والفتح أشهر بالصحة، وكرمان في الإقليم الرابع، طولها تسعون درجة، وعرضها ثلاثون درجة:
وهي ولاية مشهورة وناحية كبيرة معمورة ذات بلاد وقرى ومدن واسعة بين فارس ومكران وسجستان وخراسان، فشرقيّها مكران ومفازة ما بين مكران والبحر من وراء البلوص، وغربيّها أرض فارس، وشماليّها مفازة خراسان، وجنوبيّها بحر فارس، ولها في حدّ السيرجان دخلة في حد فارس مثل الكمّ وفيما يلي البحر تقويس، وهي بلاد كثيرة النخل والزرع والمواشي والضرع تشبّه بالبصرة في كثرة التمور وجودتها وسعة الخيرات، قال محمد بن أحمد البنّاء البشاري: كرمان إقليم يشاكل فارس في أوصاف ويشابه البصرة في أسباب ويقارب خراسان في أنواع لأنه قد تاخم البحر واجتمع فيه البرد والحرّ والجوز والنخل وكثرت فيه التمور والأرطاب والأشجار والثمار، ومن مدنه المشهورة جيرفت وموقان وخبيص وبمّ والسيرجان ونرماسير وبردسير وغير ذلك، وبها يكون التوتيا ويحمل إلى جميع البلاد، وأهلها أخيار أهل سنّة وجماعة وخير وصلاح إلا أنها قد تشعثت بقاعها واستوحشت معاملها وخربت أكثر بلادها لاختلاف الأيدي عليها وجور السلطان بها لأنها منذ زمن طويل خلت من سلطان يقيم بها إنما يتولّاها الولاة فيجمعون أموالها ويحملونها إلى خراسان، وكل ناحية أنفقت أموالها في غيرها خربت إنما تعمر البلدان بسكنى السلطان، وقد كانت في أيام السلجوقية والملوك القارونية من أعمر البلدان وأطيبها ينتابها الركبان ويقصدها كل بكر وعوان، قال ابن الكلبي:
سميت كرمان بكرمان بن فلوج بن لنطي بن يافث ابن نوح، عليه السّلام، وقال غيره: إنما سميت بكرمان بن فارك بن سام بن نوح، عليه السّلام، لأنه نزلها لما تبلبلت الألسن واستوطنها فسميت به، وقال ابن الفقيه: يقال إن بعض ملوك الفرس أخذ قوما فلاسفة فحبسهم وقال: لا يدخل عليهم إلا الخبز وحده، وخيروهم في أدم واحد فاختاروا الأترج، فقيل لهم: كيف اخترتموه دون غيره؟ فقالوا: لأن قشره الظاهر مشموم وداخله فاكهة وحمّاضه أدم وحبه دهن، فأمر بهم فأسكنوا كرمان، وكان ماؤها في آبار لا يخرج إلا من خمسين ذراعا، فهندسوه حتى أظهروه على وجه الأرض ثم غرسوا بها الأشجار فالتفّت كرمان كلها بالشجر فعرف الملك ذلك فقال: أسكنوهم الجبال، فأسكنوها فعملوا الفوّارات وأظهروا الماء على رؤوس الجبال، فقال الملك: اسجنوهم، فعملوا في السجن الكيمياء وقالوا: هذا علم لا نخرجه إلى أحد، وعملوا منه ما علموا أنه يكفيهم مدة أعمارهم ثم أحرقوا كتبهم وانقطع علم الكيمياء، وقد ذكر في بعض كتب الخراج عن بعض كتّاب الفرس أن الأكاسرة كانت تجبي السواد مائة ألف ألف وعشرين ألف ألف درهم سوى ثلاثين ألف ألف من الوضائع لموائد الملوك، وكانوا يجبون فارس أربعين ألف ألف، وكانوا يجبون كرمان ستين ألف ألف درهم لسعتها وهي مائة وثمانون فرسخا في مثلها، وكانت كلها عامرة وبلغ من عمارتها
أن القناة كانت تجري من مسيرة خمس ليال، وكانت ذات أشجار وعيون وقنيّ وأنهار، ومن شيراز إلى السيرجان مدينة كرمان أربعة وستون فرسخا وهي خمسة وأربعون منبرا كبار وصغار، وأما في أيامنا هذه فقصبتها وأشهر مدنها جواشير، ويقال كواشير، وهي بردسير، وأما فتحها فإن عمر بن الخطاب، رضي الله عنه، ولّى عثمان بن العاص البحرين فعبر البحر إلى أرض فارس ففتحها ولقي مرزبان كرمان في جزيرة بركاوان فقتله فوهى أمر أهل كرمان ونخبت قلوبهم، فلما سار ابن عامر إلى فارس في أيام عثمان بن عفّان أنفذ مجاشع بن مسعود السلمي إلى كرمان في طلب يزدجرد، فهلك جيشه بميمند من مدن كرمان، وقيل من رساتيق فارس، ثم لما توجــه ابن عامر إلى خراسان ولّى مجاشعا كرمان ففتح ميمند واستبقى أهلها وأعطاهم أمانا بذلك، وله بها قصر يعرف بقصر مجاشع، ثم فتح مجاشع بروخروه ثم أتي السيرجان مدينة كرمان فتحصن أهلها منه ففتحها عنوة، وقد كان أبو موسى الأشعري وجّه الربيع ابن زياد الحارثي ففتح ما حول السيرجان وصالح أهل بمّ والأندغان ثم نكث أهلها فافتتحها مجاشع بن مسعود وفتح جيرفت عنوة وسار في كرمان فدوّخها وأتى القفص وقد اجتمع إليه خلق ممن جلا من الأعاجم فواقعهم وظفر عليهم فهربت جماعة من أهل كرمان فركبوا البحر ولحق بعضهم بسجستان ومكران فأقطعت العرب منازلهم وأرضيهم فعمّروها وأدّوا العشر فيها واحتفروا القنيّ في مواضعها، فعند ذلك قال حمير السعدي:
أيا شجرات الكرم لا زال وابل ... عليكنّ منهلّ الغمام مطير
سقيتنّ ما دامت بنجد وشيجة، ... ولا زال يسعى بينكنّ غدير
ألا حبّذا الماء الذي قابل الحمى ... ومرتبع من أهلنا ومصير
وأيامنا بالمالكية، إنّني ... لهنّ على العهد القديم ذكور
ويا نخلات الكرخ لا زال ماطر ... عليكنّ مستنّ السحاب درور
سقيتنّ ما دامت بكرمان نخلة ... عوامر تجري بينهنّ نهور
لقد كنت ذا قرب فأصبحت نازحا ... بكرمان ملقى بينهنّ أدور
وولى الحجاج قطن بن قبيصة بن مخارق بن عبد الله بن شدّاد بن معاوية بن أبي ربيعة بن نهيك بن هلال الهلالي فارس وكرمان، وهو الذي انتهى إلى نهر فلم يقدر أصحابه على عبوره فقال: من جازه فله ألف درهم، فجازوه فوفى لهم، وكان ذلك أوّل يوم سميت الجائزة جائزة، وقال الجحّاف بن حكيم:
فدى للأكرمين بني هلال ... على علّاتهم أهلي ومالي
هم سنّوا الجوائز في معدّ ... فصارت سنّة أخرى الليالي
رماحهم تزيد على ثمان ... وعشر حين تختلف العوالي
وكرمان أيضا: مدينة بين غزنة وبلاد الهند وهي من أعمال غزنة: بينهما أربعة أيام أو نحوها، وبنيسابور محلة يقال لها مربّعة الكرمانية، ينسب إليها أبو يوسف يعقوب بن يوسف الكرماني النيسابوري الشيباني الفقيه
الحافظ المعروف بابن الأخرم، أطال المقام بمصر وكان بينه وبين المزني مكاتبة، سمع إسحاق بن راهويه وقتيبة ابن سعيد ويونس بن عبد الأعلى وغيرهم، وسمع بالعراق والشام وخراسان والجزيرة ومصر، روى عنه أبو حامد ابن الشرقي وعلي بن جمشاد العدل، توفي سنة 287.

ان

ى1 أَنَى, (S, M, K,) aor. ـْ (S,) inf. n. إِنٌى (S, M, K) and أَنْىٌ and أَنَآءٌ, (M, K,) or, accord. to [some of the copies of] the M, أَنًى, (TA, [in which this is said to be the right form,]) or أَنًا, (as written in the CK,) said of a thing, Its time came; or it was, or became, or drew, near; syn. أَتَى وَقْتُهُ, and جَآءَ أَنَاهُ; (Bd lvii. 15 [in explanation of a passage cited voce أَنْ];) or حَانَ: (S, M, K:) or أَنَى, aor. ـْ inf. n. أَنْىٌ, signifies it was, or became, or drew, near; and it was, or became, present. (Msb.) You say, أَنَى لَكَ

أَنْ تَفْعَلَ, aor. ـْ and آنَ, aor. ـِ and نَالَ لك, aor. ـِ and أَنَالَ; all meaning حَانَ لَكَ [The time has come, or has drawn near, for thee that thou shouldst do such a thing: or the time of thy doing such a thing has come to thee: or thy doing such a thing has drawn near]: so says Zj; and Fr says the like: but the best of these is أَنَى لَكَ. (T.) And أَنَى الرَّحِيلُ The time of departure came, or drew near; syn. حَانَ وَقْتُهُ. (TA, from a trad.) b2: It came, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; it became mature, or ripe; (T, S, M, IAmb, * Msb, * K;) or, accord. to some, only when said of a plant; (M, K;) [or it signifies also] it became thoroughly cooked. (T, Msb. *) Hence, in the Kur [xxxiii. 53], غَيْرَنَاظِرِينَ إِنَاهُ Not waiting, or watching, for its becoming thoroughly cooked; or for its cooking becoming finished. (T, S, * M.) [See also إِنًى, below.] You say also, أَنَى الحَمِيمُ, (inf. n. أَنْىٌ, TA,) The hot water became heated to the utmost degree. (S, K.) And أَنَى المَآءُ The water became hot to the utmost degree. (M.) A2: أَنَى, aor. ـِ inf. n. أَنْىٌ, It (a thing) was, or became, behind, or after, its time: (Lth, T:) or أَنَى, inf. n. أُنِىٌّ, it, or he, (a man, TA,) was, or became, behind, backward, or late; it, or he, delayed, or held back; (M, K;) as also أَنِىَ, aor. ـْ inf. n. إِنًى; and ↓ أَنَّى, inf. n. تَأْنِيَةٌ. (K.) b2: See also 5, in two places.2 اَنَّىَ see 4, in two places: A2: and see 1. b2: Yousay also, أَنَّيْتُ فِى الشَّىْءِ I fell short, or fell short of what was requisite or what I ought to have done, or flagged, or was remiss, in, or in respect of, the thing. (TA. [The verb is there written without any syll. signs; but the context seems to indicate that it is as above.]) 4 آنى and ↓ أنّى signify the same. (IAar, T, M.) You say, آنَاهُ, (T, S, M, Msb, K,) with medd, (Msb,) aor. ـْ (S,) inf. n. إِينَآءٌ, (S, K,) [in the CK, اَنَيْتُهُ اِنْيًا is erroneously put for آنَيْتُهُ

إِينَآءٌ,] He postponed it, put it off, deferred it, delayed it, retarded it; (T, S, M, Msb, K;) retrained it, withheld it, impeded it; (S, TA;) whatever the thing be. (T.) And الطَّعَامَ فِى النَّارِ ↓ أَنَّيْتُ I kept the food long upon the fire. (TA.) and لَا تُؤْنِ فُرْصَتَكَ Postpone not thou, or defer not, thine opportunity, or the time when thou art able to do a thing. (T.) And it is said in a trad., respecting the prayer of Friday, رَأَيْتُكَ آنَيْتَ وَآذَيْتَ (M, * Mgh, * TA) I see thee to have delayed coming, and to have done what is annoying to others by stepping over the necks [of those already in their places in the mosque]: (As, Mgh, * TA:) a saying of 'Omar. (Mgh.) A2: آنَاهُ also signifies He made him, or it, to be distant, remote, or far off; removed far away, alienated, or estranged, him, or it; like أَنْآهُ [from which it is formed by transposition]. (TA.) [Hence,] يُؤْنِيكَ occurs in a verse of Es-Sulameeyeh; (M, TA;) meaning يُنْئِيكَ; the ء being put before the ن (M.) 5 تأنّى He acted deliberately, or leisurely, not hastily; as also ↓ استأنى; and ↓ أَنِىَ, (M, K,) aor. ـْ (K,) inf. n. أنْىٌ: (TA:) he acted with moderation, gently, deliberately, or leisurely; without haste; and with gravity, staidness, sedateness, or calmness; فِى الأَمْرِ in the affair; as also ↓ استأنى: (Mgh:) or he acted gently; (IAar, T, TA;) as also ↓ أَنِىَ, aor. and inf. n. as above: (TA:) or he acted gently, and waited; فِى الأَمْرِ in the affair: (S:) or he waited, or was patient, or waited with patience, (T, Msb,) and did not hasten, in an affair. (Msb.) التَّأَتِّى and التَّأَنِّى are nearly syn.: you say, تأنّى لَهُ He acted gently with him, [or to him,] and did not hasten in his affair. (Mgh.) You say also, بِهِ ↓ استأنى He waited patiently with him; or waited, and had patience, with him; (S, TA;) he did not hasten him; (Lth, T;) as also ↓ استأناهُ. ('Eyn, Har p. 67.) And بِهِ حَوْلًا ↓ اُسْتُؤْنِىَ [He was waited patiently with for a year]. (S.) and فِى أَمْرِكَ ↓ اِسْتَأْنِ Hasten not in thine affair. (Lth, T.) And فِى الطَّعَامِ ↓ اِسْتَأْنَيْتُ I waited for the food to become perfectly prepared or cooked. (Har p. 67.) And تَأَنَّيْتُ الرَّجُلَ (and عَلَيْهِ, M and K in art. نظر, [see اِنْتَظَرَهُ,]) I waited for the man; as also بِهِ ↓ اِسْتَأْنَيْتُ: whence, بِالْجِرَاحَاتِ ↓ يُسْتَأنَى One should wait for the issues, or consequences, or results, of wounds. (Mgh.) And تَأنَّيْتُكَ حَتَّى لَا أَنَاةَ بِى [I have waited patiently for thee until there is no disposition to wait patiently in me]. (S.) 10 إِسْتَاْنَىَ see 5, passim.

أَنْىٌ: see what next follows.

إِنْىٌ (AO, T, S, M, Msb, K) and ↓ إِنًى, (Akh, T, S, Msb,) the latter in [some of] the copies of the K erroneously written أَنَآءٌ, (TA,) [and in other copies of the same omitted,] and ↓ إِنْوٌ, (Akh, Th, T, S, M, K,) with و substituted for ى, (AAF, M,) and ↓ أَنْىٌ (K) and ↓ أَنًى, (M, I Amb,) An hour, or a short portion, or a time, or an indefinite time, (سَاعَةٌ,) of the night: (Zj, T, S, M, K:) or a time or season (وَقْتٌ) of the night: (M in art. انو:) or i. q. وَهْنٌ [the period about midnight; or the time after an hour, or a short period, of the night; or when the night is departing]: (M, K:) or any سَاعَة [i. e. hour, or short portion, or time,] (M, K) of the night: (M:) [and any period of time; as will be seen below:] or, accord. to some, (M,) ↓ إِنًى signifies the whole day; (M, K;) as also ↓ أَنًى: (K:) the pl. is آنَآءٌ (T, S, M, Msb, K) and أُنىٌّ and إِنِىٌّ. (M, K.) You say, مَضَى إِنْىٌ مِنَ الَّيْلِ and ↓ إِنْوٌ [&c.] A time, or season, [&c.,] (وَقْتٌ, [&c.,]) of the night passed: (M in art. انو:) dual إِنْيَانِ and إِنْوَانِ. (S.) And a poet says, أَتَمَّتْ حَمْلَهَا فِى بَعْضِ شَهْرٍ

وَحَمْلُ الحَامَلَاتِ إنًى طَوِيلُ [She completed her gestation in a portion of a month; but the gestation of the pregnant in general is a long period of time]. (IAar, T.) Another uses the phrase ضَحَّاكُ الأُنِىْ, occurring at the end of a verse, [for ضحّاك الأُنِىِّ,] meaning Found to be laughing whenever one comes to him. (M.) أَنًى: see إِنْىٌ, in two places. b2: The utmost point, reach, or degree, (M, K,) of a thing; (M;) as also ↓ إِنًى: so in the phrase, بَلَغَ أَنَاهُ and إِنَاهُ It (a thing, M) attained its utmost point, reach, or degree: (M, K:) or this means, [or, accord. to the CK, “and” it means,] its state of being thoroughly cooked; its state of maturity; or its full, or final, time or state. (K.) [See 1, where an ex. from the Kur xxxiii. 53 is cited. Both words are said to be inf. ns.]

A2: See also أَنَاةٌ.

إِنًى: see إِنِىٌ, in two places: b2: and see أَنًى.

أَنَآءٌ [Postponement; a putting off; a deferring; a delaying; a retarding: restraint; a withholding; an impeding:] a subst. from آنَاهُ, aor. ـْ inf. n. إِينَآءٌ, meaning “he postponed it,” &c.: (S, Msb, * TA:) the context of the K erroneously requires it to be understood as a subst. from أَنَى, aor. ـْ (TA.) إِنَآءٌ A certain thing of which one makes use, (M,) well known; (S, K;) namely, a vessel, or receptacle, (Mgh, Msb,) for water [&c.]: (Mgh:) pl. آنِيَةٌ, (T, S, M, Mgh, Msb, K,) originally أَأْنِيَةٌ; (M;) and أَوَانٍ; (T, S, M, Mgh, K;) the former a pl. of pauc.; and the latter a pl. of mult., (Mgh,) pl. of آنِيَةٌ. (T, S, M.) أَنَاةٌ Moderation; gentleness; deliberateness; a leisurely manner of proceeding, or of deportment, &c.; patience, as meaning contr. of hastiness: and gravity; staidness; sedateness; calmness: a subst. from تَأَنَّى; (S, Msb;) syn. تُؤَدَةٌ; (T;) and رِفْقٌ; (Ham p. 317;) and حِلْمٌ and وَقَارٌ; (M, Mgh, K;) as also ↓ أنًى. (M, K, TA. [In the CK, كالاَنْىِ is erroneously put for كَالأَنَى.]) b2: Also Hope: [in this sense, accord. to the TA, written with kesr; but this is doubtless a mistake, probably occasioned by a mistranscription:] so in the charge of 'Orweh to his sons; يَا بَنِىَّ إِذَا رَأَيْتُمْ خَلَّةً رَائِعَةً مِنْ رَجُلٍ فَلَا تَقْطَعُوا أَنَاتَكُمْ مِتْهُ وَإِنْ كَانَ عِنْدَ النَّاسِ رَجُلَ سَؤْءٍ [O my sons, when ye see a quality exciting admiration and approval, in a man, cut not ye off your hope of him, though he be in the estimation of the people a bad man]. (M.) A2: A woman in whom is a languor on the occasion of rising, or standing up; (T, S, K;) and a gentle, or grave, deportment: (S:) or in whom is a languor impeding from rising, or standing up: (As:) and وَهْنَانَةٌ signifies the like: (T:) Sb says that it is originally وَنَاةٌ, like as أَحَدٌ is originally وَحَدٌ; from الوَنَى: (S:) the people of El-Koofeh say that it is only وَنَاةٌ: so says Lth: and he says that أَنَاةٌ signifies, as applied to a woman, blessed, prospered, or abounding in good, as it is explained also by ADk, and forbearing, gentle, grave, staid, sedate, or calm, and compliant, or agreeing with another in mind or opinion: and the pl. is أَنَواتٌ: or, as some say, it signifies a grave, staid, sedate, or calm, woman, who does not clamour, nor utter foul language. (T.) أَنِىٌّ, as part. n. of 1, A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness: but accord. to some, only applied to a plant. (M, K.) [Compare آنٍ.]

A2: Behind, or after, the time; backward, or late; delayed, or held back; (K, TA; [but wanting in a MS. copy of the former in my possession, and in the CK;]) as also ↓ آنٍ. (TA.) إٍنِيهْ a word expressive of disapproval, and of deeming a thing remote or improbable: Sb relates that it was said to an Arab of the desert, who had taken up his abode in a town, or place, “Wilt thou go forth when the desert shall have become plentiful in herbage?” and he said, أَأَنَا إِنِيهْ [What, I, indeed?], meaning “Do ye say this to me when I am know to do thus?” as though he disapproved of their questioning him: but there is much diversity of opinion respecting this word: (TA:) [accord. to some,] it is composed of the redundant إِنْ and the meddeh denoting disapproval [followed by the ه of silence]. (Mughnee voce إِنٌ.) [See what is said of the redundant انْ in the present work.]

أَنَّى signifies Whence? syn. مِنْ أَيْنَ; (T, S, M;) being an interrogative respecting the direction, or quarter, from which a thing is: (Msb:) and whence [used to denote a condition]: (TA:) and where? and where [used to denote a condition]; syn. أَيْنَ: (T, K: [in which latter the first signification is not mentioned:]) and as one of the adverbial nouns used to denote a condition, whencesoever; from whatever direction or quarter: (S:) and wherever; wheresoever: (Lth, T:) and when? and when [used to den a condition]; syn. مَتَى: (T, K: [but in the latter of these, in art. ان, in the place of مَتَى we find حَيْثُ, which I regard as a mistake:]) and how? syn. كَيْفَ: (Lth, T, S, M, K:) and however. (Lth, TA.) [I mention all these significations together because one of them is assigned by some authorities and another by others to انّى in one and the same instance.] You say, أَنَّى يَكُونُ هٰذَا Whence, from what direction or quarter, from what way, will, or should, be this? (Msb.) And أَنَّى لَكَ هٰذَا Whence [came, or cometh,] to thee this? (S.) It is said in the Kur [iii. 32], يَا مَرْيَمُ أَنَّى لَكِ هٰذَا O Mary, whence [came] to thee this? (T.) and in the same [xxxiv. 51], وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ, meaning [But] whence [shall the attaining of belief be possible to them from a distant place, i. e., (as explained in the S in art. نوش,) in the world to come, when they have disbelieved in the present world? or but how &c.?]. (T.) And in the same [1xxx. 25], accord. to one reading, أَنَّى صَبَبْنَا المَآءَ صَبَّا, meaning Where have we poured forth the water, pouring? but in this is an allusion to the direction [whence the rain comes]; and it may be rendered whence? &c.; and accord. to this reading, the pause upon طَعَامِهٌ [immediately preceding] is complete. (IAmb, T.) And you say, أَنَّى تَأْتِنِى آتِكَ, (S, K,) meaning Whencesoever, or from whatever direction or quarter, thou shalt come to me, I will come to thee. (S.) In the saying of 'Alkameh, وَمُطْعَمُ الغُنْمِ يُوْمَ الغُنْمِ مُطْعَمُهُ

أَنَّى تَوَجَّــهَ وَالمَحْرُومُ مَحْرُومُ the meaning is, [And he who is given spoil to enjoy, (lit., who is fed therewith,) on the day of spoil, is given it to enjoy] wherever he repairs, or however he repairs, [and the prohibited is prohibited.] (Lth, T, TA.) The saying in the Kur [iii. 159], قُلْتُمٌ أَنَّى هٰذَا means Ye say, When is this? or How is this? (T,) or Whence is this? (T, Bd, Jel.) And أَنَّى شئْتُمْ, in the same, [ii. 223,] may mean Whence, or when, or how, ye will. (TA.) You say also, أَنَّى لَكَ أَنْ تَفْتَحَ الحِصْنَ, meaning How [is it, or will it be, possible for thee to open, or conquer, the fortress]? (S.) آنٍ Hot, or heated, to the utmost degree: applied to hot water, (S, M, K,) in the Kur lv. 44: (S, M:) fem. آنِيَةٌ; occurring in the Kur lxxxviii. 5.

M.) A2: See also أَنِىٌّ.

A3: Also A man much characterized by moderation, gentleness, or deliberateness; by a leisurely manner of proceeding, or of deportment, &c.; by patience, as meaning contr. of hastiness; by gravity, staidness, sedateness, or calmness. (S, K. *) أَتَيْتُهُ آنِيَةً بَعْدَ آنِيَةٍ is a phrase mentioned by AAF, meaning I came to him time after time: in which, [says ISd,] I am of opinion that آنية is of the measure فَاعِلَةٌ from الإنَى: but the word commonly known is آوِنَة [pl. of أَوَانٌ; or آيِنَة, which is syn. with آوِنَة: see أَوَانٌ]. (M.)

امن

1 أَمِنَ, (T, S, M, &c.,) aor. ـَ (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and آمنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (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; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and آمِنٌ [&c.]: (M, K:) 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-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَإْمَنُ عَلَى نَفْسِهِ [He is secure, or safe, or free from fear, for himself]. (M.) And أَمِنَ البَلَدُ, meaning 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 particle مِنْ; as in أَمَنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ

أَخْبَرَهُ [He was secure from, or free from fear of, the lying of him who informed him]. (M.) And لَا آنَنُ أَنْ يَكُونَ كَذلِكَ [I am not free from fear of its being so; I am not sure but that it may be so]. (Mgh in art. نبذ; and other lexicons passim.) And, of a strong-made she camel, أَمِنَتْ

أَنْ تَكُونَ ضَعَيفَةً [She was secure from, or free from fear of, being weak]: (M: [in a copy of the S أُمِنَتْ:]) and أَمِنَتِ العِثَارَ وَالإَعْيَآءٍ [ She was secure from, or free from fear of, stumbling, and becoming jaded]: (M:) and أُمِنَ عِثَارُهَا [Her stumbling was not feared]. (So in a copy of the S.) And, of a highly-prized camel, أُمِنَ أَنْ يُنْحَرَ [It was not feared that he would be slaughtered; or his being slaughtered was not feared]. (M.) [أَمنَهُ sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] b2: أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K ↓ آمَنَهُ] and ↓ أمّنهُ (inf. n. تَأْمِينٌ K) and ↓ ائتمنهُ ([written with the disjunctive alif اِيتَمَنَهُ, and] also written اِتَّمَنَهُ, on the authority of Th, which is extr., like اِتَّهَلَ [&c.], M) and ↓ استأمنهُ all signify the same (M, K, TA) [He trusted, or confided, in him; (as also آمن بِهِ, 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 say, يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ [Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness]. (T, M.) and أَمِنَهُ عَلَى كَذَا (S, Mgh, * Msb *) and ↓ ائتمنهُ عَلَيْهِ, (S, Msb, K,) [He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it;] he made him, or took him as, أَمِين over such a thing. (Mgh.) Hence, in a trad., the مُؤَذِّن is said to be مُؤْتَمَنٌ; i. e. النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا ↓ يَأْتَمِنُهُ [Men 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 commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ and [تَأْمَنَّا] with idghám [i. e. 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?]; (S;) 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: (S:) some read تِيمَنَّا. (Bd.) You say also, ↓ اُوتُمِنَ فُلَانٌ [Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ء into و; in like manner as you change it into ى when the first is with kesr, as in اِيتَمَنَهُ; and into ا when the first is with fet-h, as in آمَنَ. (S.) The phrase أَمَانَةً ↓ اُوتُمِنَ, in a saying of Mohammad, if it be not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [He was asked to take care of a deposite; or he was intrusted with it]. (Mgh.) [You also say, أَمِنَهُ بِكَذَا, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68.]

A2: أَمُنَ, (M, Mgh, K,) or أَمِنَ, (Msb,) inf. n. أَمَانَةٌ, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.) 2 أمّنهُ, inf. n. تَأْمِينٌ: see 4: b2: and see also أَمِنَهُ.

A2: أمّن, inf. n. as above, also signifies He said آمِينَ or أَمِينَ, (T, S, Msb,) after finishing the Fátihah, (T,) or عَلَي الدُّعَآءِ on the occasion of the prayer, or supplication. (Msb.) 4 آمَنَ is originally أَأْمَنَ; the second ء being softened. (S.) You say, آمنهُ, [inf. n. إِيمَانٌ;] (S, M, Msb;) and ↓ أمّنهُ, [inf. n. تَأْمِينٌ;] (M, TA;) meaning He rendered him secure, or safe; (Msb;) he rendered him secure, or free from fear; (S, M, TA;) contr. of أَخَافهُ: (TA:) so in آمَنْتُهُ مِنْهُ I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, آمَنَ عِبادَهُ مِنْ أَنْ يَظْلِمَهُمْ [He hath rendered his servants secure from his wronging them]. (S.) And يُؤْمِنُ عِبَادَهُ مِنْ عَذَابِهِ [ He rendereth his servants secure from his punishment]. (M.) You say also, آمَنْتُ الأَسِيرَ, meaning I gave, or granted, الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter,] to the captive. (Msb.) And آمَنَ فُلَانٌ الَعَدُوَّ [Such a one granted security, &c., to the enemy], inf. n. as above. (T.) It is said in the Kur ch. ix. [verse 12], accord. to one reading, لَا إِيمَانَ لَهُمْ They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) A2: إِيمَانٌ also signifies The believing [a thing, or in a thing, and particularly in God]; syn. تَصْدِيقٌ; (T, S, &c.;) by common consent of the lexicologists 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 intrans. and trans. (TA, from a Commentary on the Mutowwal.) You say, آمَنَ, meaning He believed. (T.) and it is said to be trans. by itself, like صَدَّقَ; and by means of بِ, considered as meaning اِعْتِرَافٌ [or acknowledgment]; and by means of لِ, considered as meaning إِذْعَانٌ [or submission]. (TA.) [Thus] you say, [آمنهُ and] آمن بِهِ, (inf. n. إِيمَانٌ, T, K,) namely, a thing. (T, M.) And آمن بِاللّٰهِ He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that آمن بِهِ [or آمَنَهُ] properly signifies آمَنَهُ التَّكْذِيبَ [He rendered him secure from being charged with lying, or falsehood]; 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-Saad says that this latter meaning is proper. (TA.) The phrase in the Kur [ix. 61], وَيُؤْمِنُ لِلْمؤْمِنِينَ, accord. to Th, means And he believeth the believers; giveth credit to them. (M.) b2: Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], ذلِكَ بأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) b3: Also (assumed tropical:) The trusting, or confiding, or having trust or confidence. (M, K.) [You say, آمن بِهِ, meaning He trusted, or confided, in him, or it: for] the verb of ايمان in this sense is trans. by means of بِ without implication; as Bd says. (TA.) [And it is also trans. by itself: for] you say, مَا آمَنَ أَنْ يَجِدَ صَحَابَةً, meaning (tropical:) He trusted not that he would find companions; (M, * K, * TA;) said of one who has formed the intention of journeying: or the meaning is مَا كَادَ [i. e. he hardly, or scarcely, found &c.; or he was not near to finding &c.]. (M, K.) See also أَمِنَهُ. b4: Also The manifesting humility or submission, and the accepting the Law, (Zj, T, * K,) and 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 إِسْلَامٌ, for which one's blood is to be spared. (T.) [In this sense, it is trans. by means of لِ, accord. to some, as shown above; or by means of بِ, for, accord. to Fei,] you say, آمَنْتُ بِاللّٰهِ, inf. n. as above, meaning I submitted, or resigned, myself to God. (Msb.) [There are numerous other explanations which it is needless to give, differing according to different persuasions. b5: See also إِيمَان below.]8 إِاْتَمَنَ see 1, in five places.10 استأمنهُ He asked, or demanded, of him الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]. (T, * Msb, TA.) b2: See also أَمِنَهُ. b3: استأمن إِلَيْهِ He entered within the pale of his أمَان [or protection, or safeguard]. (S, Msb.) أَمْنٌ [an inf. n. of أَمِنِ: as a simple subst. it signifies Security, or safety: (see أَمِنَ:) or] security as meaning freedom from fear; contr. of خَوْفٌ; (S, M, K;) as also ↓ إِمْنٌ (Zj, M, K) and ↓ أَمِنٌ (M, K) and ↓ أَمَنَهُ (S, M, K) [and ↓ إِمْنَةٌ (see أَمِنَ)] and ↓ أَمَانٌ and ↓ آمِنٌ, (M, K,) which last is an inf. n. of أَمِنَ [like the rest], (MF,) or a subst. like فَالِجٌ; (M;) and ↓ أَمَانَةٌ is syn. with أَمَانٌ, (S,) both of these signifying security, or safety, and freedom from fear: (PS:) or أَمْنٌ signifies freedom from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, ease of mind, and freedom from fear. (El-Munáwee, TA.) You say, أَنْتَ فِى أَمْنٍ [Thou art in a state of security], (T, M,) مِنْ ذَاكَ [from that]; and ↓ فى أَمَانٍ signifies the same; (T;) and so ↓ فى آمِنٍ. (M.) And نُعَاسًا ↓ أَمَنَةً, in the Kur [iii. 148], means Security (أَمْنًا) [and slumber]. (S.) ↓ أَمَانٌ also signifies Protection, or safeguard: and [very frequently] a promise, or an assurance, of security or safety; indemnity; or quarter: in Pers\. پَنَاهْ and زِنْهَارٌ: (KL:) syn. إِلُّ. (K in art. ال.) Yousay, ↓ دَخَلَ فِى أَمَانِهِ [He entered within the pale of his protection, or safeguard]. (S, Msb.) [and اللّٰهِ ↓ كُنٌ فِى أَمَانِ Be thou in the protection, or safeguard, of God.] And ↓ أَعْطَيْتُهُ الأَمَانَ [I gave, or granted, to him security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]; namely, a captive. (Msb.) And طَلَبَ

↓ مِنْهُ الأَمَانَ [He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) b2: أَمْنًا in the Kur ii. 119 means ذَا أَمْن [Possessed of security or safety]: (Aboo-Is-hák, M:) or مَوْضِعَ أَمْنٍ [a place of security or safety; like مَأْمَنًا]. (Bd.) b3: See also آمِنٌ. b4: You say also, مَا أَحْسَنَ أَمْنَكَ, and ↓ أَمَنَكَ, meaning How good is thy religion! and thy natural disposition! (M, K.) إِمْنٌ: see أَمْنٌ.

أَمَنٌ: see أَمْنٌ, first and last sentences.

أَمِنٌ: see آمِنٌ. b2: Also, (K, [there said to be like كَتِفٌ,]) or ↓ آمِنٌ, (M, [so written in a copy of that work,)] Asking, or demanding, or seeking, protection, in order to be secure, or safe, or free from fear, for himself: (M, K:) so says IAar. (M.) إِمْنَةٌ: see أَمْنٌ.

أمَنَةٌ: see أَمْنٌ, in two places: b2: and see also أَمَانَةٌ.

A2: Also A man who trusts, or confides, in every one; (T, S, M;) and so ↓ أُمَنَةٌ: (S:) 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 ↓ أُمَنَةٌ signifies trusted in, or confided in; [like أَمِينٌ;] and by rule should be أُمْنَةٌ, because it has the meaning of a pass. part. n. [like لُعْنَةٌ and ضُحْكَةٌ and لُقْطَلةٌ &c. (see لَقَطٌ)]: (M:) or both signify one in whom every one trusts, or confides, in, or with respect to, everything. (K.) b2: See also أَمِينٌ.

أُمَنَةٌ: see أَمَنَةٌ, in two places.

أَمَانٌ: see أَمْنٌ, in seven places.

أَمُونٌ, applied to a she camel, of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ, like عَصُوبٌ and حَلُوبٌ, (tropical:) Trusted, or confided, in; (T;) firmly, compactly, or strongly, made; (T, S, M, K;) secure from, or free from fear of, being weak: (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. أُمُنٌ. (M, K.) [See also what next follows.]

أَمينٌ Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ أُمَّانٌ; (S, M, K;) i. q. ↓ مَأْمُونٌ (S, M, K) and ↓ مُؤْتَمَنٌ: (ISk, T, 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, عَلَى شَىْءٍ over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, 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, Msb: *) pl. أُمَنَآءُ, and, accord. to some, ↓ أَمَنَةٌ, as in a trad. in which it is said, أَصْحَابِى أَمَنَةٌ لِأُمَّتِى, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ آمِنٌ [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, أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى

حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى

[Knowest thou not, O Asmà (أَسْمَآء, 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. ↓ مَأْمُونِى: (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ آمِنِى. (M.) [Hence also,] الأَمِينُ فِى القِمَارِ, (K voce مُجُمِدٌ, &c.,) or أَمِينُ, القِمَارِ, [The person who is intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or] he who shuffles the arrows; الَّذِى.

يَضْرِبُ بِالقِدَاحِ. (EM p. 105.) [Hence also,] الرُّوحُ الأَمِينُ [The Trusted, or Trusty, Spirit]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ أُمَّانٌ, 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. (M.) ↓ مُؤْتَمَنٌ is applied, in a trad., to the مُؤَذِّن, 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 commanded to do as to praying and fasting and breaking fast. (Mgh.) المُعَامَلَةِ ↓ هُوَ مَأْمُونُ means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) b2: An aid, or assistant; syn. عَوْنٌ [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.) b3: (assumed tropical:) The strong; syn. قَوِىٌّ. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of عون; for which قوى may be a mistranscription; but see أَمُونٌ.]) b4: One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ آمِنٌ, of which see an ex. voce حَذِرٌ;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) b5: See also آمِنٌ, in five places.

A2: And see آمِينَ.

أَمَانَةٌ: see أَمْنٌ, first sentence. b2: Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; (M, Mgh, K;) as also ↓ أَمَنَةٌ. (M, K.) أَمَانَةُ اللّٰهِ [for أَمَانَةُ اللّٰهِ قَسَمِي or مَا أُقْسِمُ The 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 phrase being like لَعَمْرُ اللّٰهِ, as meaning an oath; and the enunciative being suppressed, and meant to be understood: accord. to some, you say, أَمَانَةَ اللّٰهِ [app. for نَشَدْتُكَ أَمَانَةَ اللّٰهِ I adjure thee, or conjure thee, by the faithfulness of God, or the like], making it to be governed in the accus. case by the verb which is to be understood: and some correctly say, وَأَمَانَةِ اللّٰهِ [By the faithfulness of God], with the و which denotes an oath: (Mgh:) or this last is an oath accord. to Aboo-Haneefeh; but Esh-Sháfi'ee does not reckon it as such: and it is forbidden in a trad. to swear by الأَمَانَة; app. because it is not one of the names of God. (TA.) [Or these phrases may have been used, in the manner of an oath, agreeably with explanations here following.]

A2: 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:) pl. أَمَانَاتٌ. (Mgh, Msb.) It is said in the Kur [viii. 27], وَتَخُونُوا أَمَانَاتِكُمْ [Nor be ye unfaithful to the trusts committed to you]. (Mgh.) And in the same [xxxiii. 72], إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى

السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ [Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. 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. حمل, &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,] الامانة 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 جَذْرٌ:)] 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 has imposed upon his servants: (T, K: *) 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 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 امانة [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 confided to him is [termed] حَامِلٌ, (T,) or حَامِلُ الأَمَانَةِ, and مُحْتَمِلُهَا: (Bd:) and by الإِنْسَانُ is here meant the doubting disbeliever. (T.) b2: Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ. (TA.) أُمَّانٌ: see أَمينٌ, in two places.

A2: Also One who does not write; as though he were (كَأَنَّهُ [in the CK لاَنَّهُ because he is]) an أُمِّى. (K, TA.) [But this belongs to art. ام; being of the measure فُعْلَانٌ, like عُرْيَانٌ.] b2: And A sower, or cultivator of land; [perhaps meaning a clown, or boor;] syn. زَرَّاعٌ: (CK:) or sowers, or cultivators of land; syn. زُرَّاعٌ: (K, TA:) in one copy of the K زِرَاع. (TA.) آمِنٌ Secure, safe, or free from fear; as also ↓ أَمِينٌ (Lh, T, * S, * M, Msb, K) and ↓ أَمِنٌ. (M, K.) Hence, in the Kur [xcv. 3], ↓ وَهذَا الْبَلَدِ الْأَمِينِ [And this secure town]; (Akh, Lh, T, S, M;) meaning Mekkeh. (M.) بَلَدٌ آمِنٌ and ↓ أَمِينٌ means A town, or country, or district, of which the inhabitants are in a state of security, or confidence, therein. (Msb.) It is also said in the Kur [xliv. 51], ↓ إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ, meaning [Verily the pious shall be in an abode] wherein they shall be secure from the accidents, or casualties, of fortune. (M.) [And hence,] ↓ الأَمِينُ is one of the epithets applied to God, (Mgh, K,) 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 المُؤْمِنُ, which is [well known as] an epithet applied to God. (TA.) آمِنُ المَالِ means What is secure from being slaughtered, of the camels, because of its being highly prized; by المال being meant الإِبِل: or, as some say, (tropical:) what is highly esteemed, of property of any kind; as though, if it had intellect, it would feel secure from being exchanged. (M.) You say, أَعْطَيْتُهُ مِنْ آمِنِ مَالِي, (K, TA, [in the CK آمَنِ,]) meaning (tropical:) I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and مَالِى ↓ مِنْ أَمْنِ 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 أَمْن, thus used, is not a mistranscription for آمِن.]) And آمِنُ الحِلْمِ means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) b2: See also أَمِينٌ, in three places: b3: and see اَمِنٌ.

A2: See also أَمِينٌ, in two places.

آمِينَ [in the CK, erroneously, آمِينُ] and ↓ أَمِينَ; (Th, T, S, M, Mgh, Msb, K;) 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 original form, for] the medd in the former is only to give fulness of sound to the fet-hah of the أ, (Th, M, Msb, TA,) as is shown by the fact that there is no word in the Arabic language of the measure فَاعِيلٌ; (Msb, TA;) and some pronounce the former آمِّينَ, (K,) which is said by some of the learned to be a dial. var., (Msb,) but this is a mistake, (S, Msb,) accord. to authorities of good repute, and is one of old date, originating from an assertion of Ahmad Ibn-Yahyà, [i. e. Th,] that آمِينَ is like عَاصِينَ, by which he was falsely supposed to mean its having the form of a pl., [and being consequently آمِّينَ,] (Msb, [and part of this is said in the M,]) whereas he thereby only meant that the م is without teshdeed, like the ص in عَاصِينَ; (M;) beside that the sense of قَاصِدِينَ [which is that of آمِّينَ, from أَمَّ,] would be inconsistent after the last phrase of the first chapter of the Kur [where آمينَ is usually added]; (Msb;) and sometimes it is pronounced with imáleh, [i. e. “émeena,”] as is said by ElWáhidee in the Beseet; (K;) but this is unknown in works on lexicology, and is said to be a mispronunciation of some of the Arabs of the desert of El-Yemen: (MF:) each form is indecl., (S,) with fet-h for its termination, like أَيْنَ and كَيْفَ, to prevent the occurrence of two quiescent letters together: (T, S, TA:) it is a word used immediately after a prayer, or supplication: (S, * M:) [it is best expressed, when occurring in a translation, by the familiar Hebrew equivalent Amen:] El-Fárisee says that it is a compound of a verb and a noun; (M;) meaning answer Thou me; [i. e. answer Thou my prayer;] (M, Mgh;*) or O God, answer Thou: (Zj, T, Msb, K:) or so be it: (AHát, S, Msb, K:) or so do Thou, (K, TA,) O Lord: (TA:) it is strangely asserted by some of the learned, that, after the Fátihah, [or Opening Chapter of the Kur-án,] it is a prayer which implies all that is prayed for in detail in the Fátihah: so in the Towsheeh: (MF:) or it is one of the names of God: (M, Msb, K:) so says El-Hasan (M, Msb) El-Basree: (Msb:) but the assertion that it is for يَا اَللّٰهُ [O God], and that اسْتَجِبٌ [answer Thou] is meant to be understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb. (T.) إِيمَانٌ [inf. n. of 4, q. v. b2: Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] b3: Sometimes it means Prayer; syn. صَلَاةٌ: as in the Kur [ii. 138], where it is said, وَمَا كَانَ اللّٰهُ لِيُضِيعَ إِيَمانَكُمْ, (Bd, Jel, TA,) i. e. [God will not make to be lost] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) b4: Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.) مَأْمَنٌ A place of security or safety or freedom from fear; or where one feels secure. (M, TA.) مُؤْمَنٌ pass. part. n. of آمَنَهُ. (T.) It is said in the Kur [iv. 96], accord. to one reading, (T, M,) that of Aboo-Jaafar El-Medenee, (T,) لَسْتَ مُؤْمَنًا [Thou art not granted security, or safety, &c.; or] we will not grant thee security, &c. (T, M.) مُؤْمِنٌ [act. part. n. of 4; Rendering secure, &c.]. المُؤْمِنُ is an epithet applied to God; meaning 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. المُهَيْمِنُ, (M,) which is originally المُؤَأْمِنُ; [for the form مُفْعِلٌ is originally مُؤَفْعِلٌ;] the second ء being softened, and changed into ى, and the first being changed into ه: (S:) or the Believer of his servants (Th, 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 perform to his servants what He hath promised them: (T, TA:) or He who hath declared in his word the truth of his unity. (T.) b2: [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.]

مَأْمُونٌ: see أَمِينٌ, in three places. b2: مَأْمُونَةٌ A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.) مَأْمُونِيَّةٌ A certain kind of food; so called in relation to El-Ma-moon. (TA.) مُؤْتَمَنٌ: see أَمِينٌ, in two places.

ام

1 أَمَّهُ, (T, S, M, &c.,) aor. ـُ (T, M, Msb,) inf. n. أَمٌّ, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. قَصَدَهُ, (Lth, T, S, M, Mgh, Msb, K,) and تَوَخَّاهُ, (T,) and تَعَمَّدَهُ, (Mgh,) and تَوَجَّــهَ إِلَيْهِ; (TA;) as also ↓ أَمَّمَهُ, and ↓ تأمّمهُ, (T, S, M, Mgh, Msb, K,) and ↓ ائتمّهُ, (M, K,) and ↓ يَمَّمّهُ, (T, M, K,) and ↓ تَيَمَّمَهُ; (T, M, Mgh, K;) the last two being formed by substitution [of ى for أ]. (M.) Hence, يَااَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]. (JK in art. اله, and Bd in iii. 25.) and لَأَمَّ مَا هُوَ, 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 رَسُولَ اللّٰهِ ↓ انْطَلَقْتُ أَتَأَمَّمُ, in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, تَيَمَّمَ ↓ الصَّعِيدَ لِلصَّلَاهِ [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:) whence الَّتَّيَمُّمُ 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 تَوَضُّؤٌ with dust: formed by substitution [of ى for آ]: (M, K:) originally التَّأَمُّمُ. (K.) b2: See also 8.

A2: أَمَّهُ, (S, M, Mgh, &c.,) aor. ـُ (M, Mgh,) inf. n. أَمٌّ, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed آمَّة [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the أُمّ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) A3: أَمَّهُمْ (S, M, K) and أَمَّ بِهِمْ, (M, K,) [aor. ـُ inf. n. إِمَامَةٌ, (S, [but in the M and K 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. تَقَدَّمَهُمْ; (M, K;) [and particularly] فِى الصَّلَاةِ [in prayer]. (S.) And أَمَّهُ and بِهِ أَمَّ He prayed as إِمَام [q. v.] with him. (Msb.) And أَمَّ الصُّفُوفَ He became [or acted as] إِمَام to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, لَا يَؤُمُّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ [A 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 he would show him contempt. (Mgh in art. سلط.) A2: أَمَّتٌ, (S, M, K,) [first Pers\. أَمُمْتُ,] aor. ـُ (M,) inf. n. أُمُومَةٌ, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also أَمَّتٌ having for its first Pers\. أَمِمْتُ, aor. ـَ for] you say, مَا كُنْتِ أُمَّا وَلَقَدْ أَمِمْتِ [Thou wast not a mother, and thou hast become a mother], (S, M, K, [in the last فَأَمِمْتِ,]) with kesr, (K,) inf. n. أُمُومَةٌ. (S, M, K.) b2: أَمَمْتُهُ I was to him a mother. (A in art. ربض.) IAar, speaking of a woman, said, كَانَتْ لَهَا عَمَّةٌ تَؤُمُّهَا, meaning [She had, lit. there was to her, a paternal aunt] who was to her like the mother. (M.) 2 أَمَّمَهُ and يَمَّمَهُ: see 1, first sentence, in two places.3 آمّهُ It agreed with it, neither exceeding nor falling short. (M.) b2: [See also the part. n. مُؤَامٌّ, voce أَمَمٌ; whence it seems that there are other senses in which آمَّ may be used, intransitively.]5 تَأَمَّمَ and تَيَمَّمَ: see 1, former part, in four places.

A2: تأمّم بِهِ: see 8.

A3: تَمَّمْتُ I took for myself, or adopted, a mother. (S.) And تَأَمَّمَهَا He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ استآمّها, (M, K,) and تَأَمَّهَهَا. (M.) 8 ائتمّهُ [written with the disjunctive alif اِيتَمَّهُ]: see 1, first sentence.

A2: ائتمّ بِهِ He followed his example; he imitated him; he did as 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 ↓ أَمَّهُ: (Bd in xvi. 121:) the object of the verb is termed إِمَامٌ; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an أُمَّة or إِمَّة [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also به ↓ تأمّم. (M.) You say, ائتمّ بِالشَّيْءِ and ائْتَمَى به, by substitution [of ى for م], (M, K,) disapproving of the doubling [of the م]. (M.) 10 إِسْتَاْمَ3َ see 5.

أَمْ is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative أَ, and meaning أَىّ, (S,) or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative أَ, whereby, and by أَمْ, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, أَزَيُدٌ فِى الدَّارِ أَمْ عَمْرٌو [Is Zeyd in the house, or 'Amr?]; (S, Mughnee;) i. e. which of them two (أَيُّهُمَا) is in the house? (S;) therefore what follows ام and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, أَزَيْدٌ قَائِمٌ أَمع قَاعِدٌ [Is Zeyd standing, or sitting?] and أَقَامَ زَيْدٌ أَمْ قَعَدَ [Did Zeyd stand, or sit?]. (Msb.) It is not to be coupled with أَ after it: you may not say, أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو. (S.) b2: As connected in like manner with what goes before, it is preceded by أَ denoting equality [by occurring after سَوَآءٌ &c.], and corresponds thereto, as in [the Kur lxiii. 6,] سَوَآءُ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمٌ لَمٌ تَسْتَغُفِرْ لَهُمٌ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them]. (Mughnee.) b3: It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than أَ, (Mughnee,) or by أَ not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies بَلْ, (Lth, Zj, T, S, M, Mughnee, K,) or بَلْ and أَ together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, إِنَّهَا لَإِبِلٌ أَمْ شَآءٌ [Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats?]: (S 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, أَمْ شَآءٌ, meaning بَلْ, because it is a digression from what precedes it; though what follows بل is [properly] a thing known certainly, and what follows ام is opined. (S, TA.) And using it after an interrogative in this case, you say, هَلْ زيْدٌ مُنْطَلِقٌ أَمْ عَمْرٌو [Is Zeyd going away? Nay 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 that ام implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, هَلْ زَيْدٌ قَامَ أَمْ عَمْرٌو [Did Zeyd stand? Nay rather, or or rather, did 'Amr?]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَاتُ وَالنُّورُ [Are the blind and the seeing equal? Or rather are darkness and light equal?]. (Mughnee.) And an ex. of it preceded by أَ used to denote disapproval is the saying [in the Kur vii. 194], أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا [Have they feet, to walk therewith? Or have they hands to assault therewith?]: for أَ is here equivalent to a negation. (Mughnee.) [It has been shown above that] أَمْ is sometimes introduced immediately before هَلْ: (S, K:) but IB says that this is when هل 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 ام is annulled; it being introduced only to denote a digression. (TA.) b4: It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of هَلْ; (Mughnee;) or in the sense of the interrogative أَ; (Lth, T, K) as in the saying, أَمْ عِنْدَكَ غَدَآءِ حَاضِرٌ, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) b5: And sometimes it is redundant; (Az, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying, يَا دَهْنَ أَمْ مَا كَانَ مَشْيِى رقَصَا بَلْ قَدْ تَكُونُ مِشْيَتِى تَوَقُّصَا (T, S, * [in the latter, يا هِنْدُ, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form دَهْنَ being used for دَهْنَآء,) 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, ام is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, يَا دَهْنَ أَكَانَ مَشْيِى رَقَصَّا أَمْ مَا كَانَ كَذلِكَ. (A 'Hát, TA.) A2: It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of ال, (T,) to render a noun determinate. (Mughnee.) So in the trad., لَيْسَ مِنَ امْبِرّ امْصِيامُ فِى امْسَفَرِ, (T, Mughnee,) i. e. الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ [Fasting in journeying is not an act of obedience to God]. (T, and M in art. بر.) So too in the trad., اَلْآنَ طَابَ امْضَرْبُ Now fighting has become lawful; as related accord. to the dial. of Himyer, for الضَّرْبُ. (TA in art. طيب.) It has been said that this form ام is only used in those cases in which the ل of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [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. (Mughnee.) A3: أَمَ for أَمَا, before an oath: see art. اما.

A4: And أَمَ اللّٰهِ and أَمُ اللّٰهِ &c.: see أَيْمُنُ اللّٰهِ, in art. يمن.

أُمٌّ A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓إِمٌّ, (Sb, M, Msb, K) and ↓إُمَّةٌ, (T, M, Msb, K,) and ↓أُمَّهَةٌ, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the ه in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is أُمَّهَاتٌ (Lth, T, S, M, Msb, K) and أُمَّاتٌ; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of أُمٌّ is ↓ أُمَيْمَةٌ (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of أُمٌّ to be أُمَّهَةٌ,] it is ↓ أُمَيْمِهَةٌ. (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written اميهة.]) b2: أُمَّ لَكَ denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, 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, S, K;) 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 ثَكِلَتْكَ أُمُّكَ, and لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) b3: Some elide the ا of أُمّ; as in the saying of 'Adee Ibn-Zeyd.

أَيُّهَا العَائِبُ عِنْدِمَّ زَيْدٍ

[O thou who art blaming in my presence the mother of Zeyd]; meaning, عِنْدِى أُمَّ زَيْدٍ; the ى of عندى being also elided on account of the occurrence of two quiescent letters [after the elision of the ا of أُمّ]: (Lth, T, S:) and as in the phrase وَيْلُمِّهِ, (S,) which means وَيْلٌ لِأُمِّهِ. (S, and K in art. ويل, q. v.) b4: هُمَا أُمَّاكّ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] فَدَّاهُ بِأُمَّيْهِ is said to mean [He expressed a wish that he (another) might be ransomed with] his mother and his grandmother. (TA.) b5: One says also, لَا تَفْعَلِى ↓ يَا أُمَّتِ [O my mother, do not thou such a thing], and [in like manner] يَا أَبَتِ افْعَلْ; making the sign of the fem. gender a substitute for the [pronominal] affix ى; and in a case of pause, you say يَا أُمَّهْ. (S.) b6: And one says, مَا أُمِّى وَأُمُّهُ, and مَا شَكْلِى وَشَكْلُهُ, meaning [What 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 أُمِّى وَأُمُّ الوَحْشِ لَمَّا تَفَرَّعَ فِى مَفَارِقِىَ الْمَشِيبُ [And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts?]; (T, S;) i. e. مَا أَنَاوَطَلَبُ الوَحْشِ بَعْدَ مَا كَبِرْتُ [i. e. مَا أمْرِي وَطَلَبُ الوَحْشِ: in one copy of the S, وَطَلَبَ, i. e. with وَ as a prep. denoting concomitance, and therefore governing 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 أُمّ in the verse is superfluous. (S.) b7: أُمٌّ also relates to inanimate things that have growth; as in أُمُّ الشَّجَرَةِ [The mother of the tree]; and أُمُّ النَّخْلَةِ [the mother of the palm-tree]; and أُمُّ المَوْزِةَ [the mother of the banana-tree; of which see an ex. in art. موز]; and the like. (M, TA.) b8: and it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) b9: Anything to which other things are collected together, or adjoined: (IDrd, M, K:) 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 compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) b10: And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase أُمُّ عِيَالٍ [lit. the mother of a household], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) b11: A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) b12: A man's aged wife. (IAar, T, K.) b13: A place of habitation or abode. (K.) So in the Kur [ci. 6], فَأُمُّهُ هَاوِيَةٌ His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is أُمُّ رَأْسِهِ هَاوِيَةٌ فِيهَا [his brain shall fall into it, namely, the fire of Hell]. (TA.) b14: The ensign, or standard, which an army follows. (S.) [See أُمُّ الرُّمْحِ, below.] b15: It is said in a trad., respecting the prophets, أُمَّهَا تُهُمْ شَتَّى, 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. شت.) b16: See also أُمَّةٌ, in two places. b17: أُمّ 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.] b18: أُمُّ الرَّجُلِ The man's wife; and the person who manages the affairs of his house or tent. (TA.) And أُمُّ مَثْوَى الرَّجُلِ 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.) b19: أُمُّ عَامِرٍ The hyena, or female hyena; as also أُمُّ عَمْرٍو; (TA;) and أُمُّ الطَّرِيقِ. (S, TA. [See also other significations of the first and last below.]) أُمُّ حِلْسٍ [or أُمُّ الحِلْسِ (as in the S and K in art. حلَس)] The she-ass. (TA.) أُمُّ البَيْضِ The female ostrich. (S, K.) b20: أُمُّ الرَّأُسِ The brain: (T, M, K:) or the thin skin that is upon it: (IDrd, M, K:) or the bag in which is the brain: (T:) or the skin that comprises the brain; [the meninx, or dura mater and pia mater;] (S, Mgh;) which is called أُمُّ الدِّمَاغِ (S, Msb) likewise. (S.) b21: أُمُّ النُّجُومِ The Milky way; (S, M, K) 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. 43 and 44.) Because of the multitude of the stars in the Milky way, one says, مَا أَشْبَهَ مَجْلِسَكَ بِأُمِّ النُّجُومِ (assumed tropical:) [How like is thine assembly to the Milky way!]. (TA.) b22: أُمُّ القُرَى [The mother of the towns; the metropolis: particularly] Mekkeh; (T, S, M, K) 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 أُمّ of the towns around it. (T.) أُمُّ التَّنَائِفِ The most difficult of deserts or of waterless deserts: (T:) or a desert, or waterless desert, (S, K,) far extending. (S.) أُمُّ الطَّرِيقِ (T, S, M) and أُمَّةٌ ↓ الطَّرِيقِ (M, K) The main part [or track] of the road: (T, S, M, K:) when it is a great road or track, with small roads or tracks around it [or on either side], the greatest is so called. (T. [The former has also another signification, mentioned above.]) أُمُّ عَامِرٍ The cemetery, or place of graves. (T. [This, also, has another signification, mentioned before.]) أُمُّ الرُّمْحِ The ensign, or standard; (M, K;) also called أُمُّ الحَرْبِ; (TA;) [and simply الأُمُّ, as shown above;] and the piece of cloth which is wound upon the spear. (T, M. *) أُمُّ جَابِرٍ Bread: and also the ear of corn. (T.) أُمُّ الخَبَائِثِ [The mother of evil qualities or dispositions; i. e.] wine. (T.) أُمُّ الكِتَابِ [in the Kur iii. 5 and xiii. 39] (S, M, &c.) The original of the book or scripture [i. e. of the Kur-án]: (Zj, M, K:) or the Preserved Tablet, اللَّوْحُ المَحْفُوظُ: (M, Msb, K:) or it signifies, (M, K,) or signifies also, (Msb,) the opening chapter of the Kur-án; the فَاتِحَة; (M, Msb, K;) because every prayer begins therewith; (M;) as also أُمُّ القُرْآنِ: (Msb, K:) or the former, the whole of the Kur-án, (I'Ab, K,) from its beginning 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.) أُمُّ الشَّرِّ Every evil upon the face of the earth: and أُمُّ الخَيْرِ every good upon the face of the earth. (T.) إِمُّ: see أُمٌّ, first sentence.

أَمَّةٌ: see آمَّةٌ.

أُمَّةٌ A way, course, mode, or manner, of acting, or conduct, or the like; (Az, S;) as also ↓ إِمَّةٌ: (Az, S, K:) Fr assigns 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 ↓ إِمَّةٌ. (M, K.) b2: Religion; as also ↓ إِمَّةٌ: (Az, S, M, K: [one of the words by which this meaning is expressed in the M and K is شِرْعَة; for which Golius found in the K سرعة:]) one course, which people follow, in religion. (T.) You say, فُلَانٌ لَا أُمَّةَ لَهُ Such a one has no religion; no religious persuasion. (S.) And a poet says, وَهَلْ يَسْتَوِى ذُو أُمَّةٍ وَكَفُورُ [And are one who has religion and one who is an infidel equal?]. (S.) b3: Obedience [app. to God]. (T, M, K.) A2: The people of a [particular] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his أُمَّة: (M:) any people called after a prophet are said to be his أُمَّة: (Lth, T:) the followers of the prophet: pl. أُمَمٌ. (T, Msb.) It is said in the Kur [ii. 209], كَانَ النَّاسُ أُمَّةٍ واحِدَةً, meaning Mankind was [a people] of one religion. (Zj, T, TA.) b2: A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ أُمٌّ: (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, 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 ↓ أُمٌّ; (M, K;) pl. of the former أُمَمٌ; (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.) b3: A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) b4: A generation of men; or people of one time: pl. أُمَمٌ: as in the saying, قَدْ مَضَتْ أُمَمٌ Generations of men have passed away. (T.) b5: The creatures of God. (M, K.) You say, مَا رَأَيْتُ مِنْ أُمَّةِ اللّٰهِ أَحْسَنَ مِنْهُ [I have not seen, of the creatures of God, one more beautiful than he]. (M.) A3: I. q. إِمَامٌ; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) b2: A righteous man who is an object of imitation. (T.) b3: 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.) b4: One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) b5: A learned man: (T, M, K:) one who has no equal: (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.) A4: See also إُمٌّ, first sentence. Hence, يَاأُمَّتِ which see in the same paragraph.

A5: The stature of a man; tallness, and beauty of stature; or justness of stature; syn. قَامَةٌ; (T, S, M, Msb, K;) and شَطَاطً: (M, TA: [in the K, the signification of نَشَاطٌ is assigned to it; but this is evidently a mistake for شَطَاطٍ; 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 K 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 K:]) pl. أُمَمٌ. (T, S, M. *) You say, إِنَّهُ لَحَسَنُ الأُمَّةِ, i. e. الشَّطَاطِ [Verily he is beautiful in justness of stature]. (M.) And El-Aashà says, حِسَانُ الوُجُوهِ طِوَالُ الأُمَمْ [Beautiful in respect of the faces,] tall in respect of the statures. (T, S, M. * [In the last, بيضُ الوُجُوهِ.]) b2: The face. (T, M, K.) b3: أُمَّةُ الآوَجْهِ The form of the face: (Az, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, إِنَّهُ لَحَسَنُ أُمَّةِ الآوَجْهِ Verily he is beautiful in the form of the face: and إِنَّهُ لآَقَبِيحُ أُمَّةِ الآوَجْهِ verily he is ugly in the form of the face. (Az, T.) b4: أُمَّةُ الطَّرِيقِ: see أُمٌّ.

A6: A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], وَادَّكَرَ بَعْدَ أُمَّةٍ [And he remembered, or became reminded, after a time]: (S, M:) or, after a long period of time: but some read ↓ إِمَّةٍ, i. e., after favour had been shown him, in his escape: and some read أَمَةٍ, i. e., forgetting. (Bd.) and so in the same [xi. 11], وَلَئِنْ أخَّرْنَا عَنْهُمُ العَذَابَ

إِلآَى أُمَّةٍ مَعْدُودَة [And verily, if we kept back from them the punishment] until a short period of time. (S * Bd.) إِمَّةٌ: see أُمَّةٌ, in three places; first and second sentences. b2: I. q. ↓ إِمَامَةٌ (K) [i. e. The office of إِمَام, q. v. : or] the acting as, or performing the office of, إِمَام: (T in explanation of إِمَّةٌ, and M and Msb in explanation of إِمَامَةٌ:) and the mode, or manner, of performing that office. (T.) b3: I. q. هَيْئَةٌ (Lh, M, K) and شَأْنٌ (M, K) and حَالٌ (M) and حَالَةٌ (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like]. b4: An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, فُلَانٌ بِإِمَّةٍ, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) b5: Dominion; mastership; authority. (Fr, T, IKtt.) b6: A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See أُمَّةٌ, last sentence but one.

A2: Accord. to IKtt, it signifies also i. q. أَمَمٌ [but in what sense is not said]. (TA.) أَمَمٌ Nearness. (S, M, K.) b2: [Near; nigh.] You say, أَخَذْتُ ذلِكَ مِنْ أَمَمٍ I took that from near; from nigh. (S, TA.) And دَارُكُمْ أَمَمٌ Your house is near, or nigh. (M, TA.) and هُوَ أَمَمٌ مِنْكَ He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And دَارِى أَمَمَ دَارِهِ My house is opposite to, facing, or in front of, his house. (S.) b3: Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) b4: Between near and distant. (ISk, T, S.) b5: Conforming, or conformable, to the just mean: (M, K: *) and ↓ مُؤَامٌّ, (AA, T, S, M, K,) [in form] like مُضَارٌّ, (S,) originally مُؤَامِمٌ, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ مُؤَمٌّ; (TA;) and convenient, or suitable: (M, K:) and أَمَمٌ and ↓ مُؤَامٌّ both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.) الأَمَامُ The location that is before; (M, Msb, * K;) contr. of الوَرَآءُ. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the جِهَة: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, كُنْتُ أَمَامَهُ I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, الصلَاةُ أَمَامَكَ, 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.) You also say, أَمَامَكَ [i. c. Look before thee; meaning beware thou; or take thou note;] when you caution another, (M, K,) or notify him, of a thing. (M.) إِمَامٌ A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) 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 be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with ة: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without ة, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with ة, because it implies the meaning of an epithet: (Msb:) and ↓ أُمَّةٌ signifies the same: (T, M, K:) the pl. of the former is أَيِمَّةْ, (T, S, M, K, [but omitted in the CK,]) originally أَأْمِمَةٌ, (T, S,) of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, pl. of مِثَالٌ, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into ى; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it أَئِمَّةٌ, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is أَئِمَّةٌ, originally أَأْمِمَةٌ like أَمْثِلَةٌ: 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 بَيْنَ بَيْنَ; and some of the grammarians changing it into ى; 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 إِمَامُ, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as عَدْلٌ (M, K) and رِضَّى, (M,) because they sometimes said إِمَامَانِ, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of آمٌّ, [which is originally آمِمْ,] like as صِحَابٌ is pl. of صَاحِبٌ: (M:) the dim. of أَيِمَّةٌ is ↓ أُوَيْمَّةْ; or, as El-Mázinee says, ↓ أُيَيْمَّةٌ. (S.) b2: الإمَامُ also signifies The Prophet: (K:) he is called إِمَامُ [the exemplar, object of imitation, leader, or head, of his nation, or people]; (T;) or إِمَامُ الأمَّةِ [the exemplar, &c., of the nation, or people]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) b3: The Khaleefeh: (Msb, K:) he is called إمَامُ الرَّعِيَّةِ [the exemplar, &c., of the people, or subjects]. (M.) The title of الإمَامُ is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, فُلَانٌ إِمَامُ القَوْمِ, meaning such a one is the first in authority over the people, or company of men: and إِمَامُ المَسْلِمِينَ means the head, chief, or leader, of the Muslims. (TA.) b4: The person whose example is followed, or who is imitated, [i. e. the leader,] in prayer. (Msb.) b5: [The leading authority, or head, of a persuasion, or sect. The four أيِمَّة or أَئِمَّة are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo-Haneefeh, namely, Aboo-Yoosuf and Mohammad, الإِمَامَانِ The two Imáms.] b6: The leader of an army. (M, K.) b7: The guide: (K:) he is called إِمَامُ الإِبِلِ [the leader of the travellers]. (M.) b8: The conductor, or driver, of camels (M, K) is called إِمَامُ الإِبِلِ, though he be behind them, because he guides them. (M.) b9: The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) b10: The Kur-án (M, K) is called إِمَامُ المُسْلِمينَ [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 'Othmán, is particularly called الإِمَامُ.] b11: [The scripture of any people: and, without the article, a book, or written record.] It is said in the Kur [xvii. 73], يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإمَامِهِمْ 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 book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], كُلَّ شَيْءٍ أَحْصَيْنَاهُ فِى إِمَامٍ مُبِينٍ, meaning, says El-Hasan, [And everything have we recorded] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) b12: The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called السَّبَقُ. (TA.) b13: The model, or pattern, of a semblance, or shape. (M, K.) b14: The builder's wooden instrument [or rule] whereby he makes the building even. (S, K. *) b15: The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called التُّرُّ and المِطْهَرُ; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) b16: إِمَامٌ signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], وَ إِنَّهُمَا لَبِإمَامٍ مُبِينٍ (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) b17: The direction (تَلْقَآء) of the Kibleh. (M, K. *) b18: A tract, quarter, or region, of land, or of the earth. (S.) b19: A string [of a bow or lute &c.]; syn. وَتَرٌ. (Sgh, K.) أَمِيمٌ Beautiful in stature; (K;) applied to a man. (TA.) A2: I. q. ↓ مَأْمُومٌ; (S, M, Msb, K;) i. e. one who raves, or is delirious, (يَهْذِى, [in two copies of the S يَهْدِى, but the former appears, from a remark made voce آمَّةٌ, to be the right reading,]) from [a wound in] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed آمَّة, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying, وَ حَشَاىَ مِنْ حَرِّ الفِرَاقِ أَمِيمُ (tropical:) [And my bowels are wounded by reason of the burning pain of separation]. (M.) A3: A stone with which the head is broken: (S, O:) but in the M and K ↓ أمَيْمَةٌ, [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ أَمِيمَةٌ,] explained as signifying stones with which heads are broken: (TA:) pl. أَمَائِمُ. (S, TA.) أُمَائِمُ Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) إِمَامَةٌ: see إِمَّةٌ.

أَمِيمَةٌ: see أَمِيمٌ b2: Also, (Sgh,) or ↓ أُمَيْمَةٌ, (K,) A blacksmith's hammer. (Sgh, K.) أُمَيْمَةٌ dim. of أُمٌّ, q. v. (T, S, K.) A2: See also أَمِيمٌ: b2: and أمَيمَةٌ.

الإِمِامِيَّةُ One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.) أُمَيْمِهةٌ [dim. of أُمَّهةٌ] : see أُمٌّ, first sentence.

أُمِّىٌّ (T, M, Mgh, Msb, K) and ↓ أُمَّانٌ (K) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Kur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (أُمَّة) 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 therewith, on account of the expression “ before it ”

in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaafar Es-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); a work which, in the portion already published (Part I.), contains much very valuable information.] b2: Also, (K,) or [only] أُمِّىٌّ, (Az, T, M,) applied to a man, (Az, T,) Impotent in speech, (عَيِىّ, in the K incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (Az, T, M, K.) أُمِّيَّةٌ The quality denoted by the epithet أُمِّىٌّ: (TA:) [gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) 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.) أُمَّانٌ: see أُمِّىٌّ; and see also art. امن

أُمَّهَدٌ: see أُمٌّ.

آمٌّ [act. part. n. of 1;] i. q. قَاصِدٌ: [see 1, first sentence:] (TA:) pl. إِمَامٌ, like as صِحَابٌّ is pl. of صَاحِبٌ, (M, K,) accord. to some, but others say that this is pl. of إِمَامٌ [q. v.; the sing. and pl. being alike]; (M;) and آمُّونَ. (TA.) Hence, in the Kur [v. 2], وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ [Nor those repairing to the Sacred House]. (TA.) آمَّةٌ (S, Msb) and ↓ مَأْمُومَةٌ, as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called أُمُّ الدِّمَاغِ when it is broken; (IB;) or شَجَّةٌ آمَّةٌ and ↓ مَأْمُومَةٌ; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called أُمُّ الدِّمَاغِ, (S, Msb,) or, [which means the same,] أُمُّ الرَّأْسِ, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of شِجَاج [except that which reaches the brain (see شَجَّةٌ)]: ISk says that the person suffering from it roars, or bellows, (يَصْعَقُ,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] شَجَّة to ↓ أَمَّةٌ; which seems, therefore, to be either a dial. var. or a contraction of آمَّةٌ: (Msb:) the pl. of آمَّةٌ is أَوَامُّ (Mgh, Msb) and ↓ مآئِمُ; or this latter has no proper sing.: (M, TA:) the pl. of ↓ مأْمُومَةٌ is مَأْمُومَاتٌ. (Mgh, Msb.) أَوَمُّ and أَيَمُّ Better in the performance of the office termed إِمَامَةٌ; followed by مِنْ: (Zj, T, M, K:) originally أَأَمُّ: the second hemzeh being changed by some into و and by some into ى. (Zj, T, M.) أُيَيْمَّةٌ, or أُيَيْمَّةٌ, dim. of أَيِمَّةٌ, pl. of إِمَامٌ, q. v. (S.) مُؤمٌّ: see أَمَمٌ.

مِئَمٌّ A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with ة; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.) مأْمُومٌ: see أَمِيمٌ. b2: Also A camel having his 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: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) b3: مأْمُومَةٌ: see آمَّةٌ, in three places.

مُؤَامٌّ: see أَمَمٌ, in two places.

مؤْتَمٌّ act. part. n. of ائْتَمَّ بِهِ; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) b4: مُؤْتَمٌّ بِهِ pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.) مَآئِمُ: see آمَّةٌ.

الا

أَلَا [in its primitive acceptation, being composed of the interrogative hemzeh and the negative لا,] denotes an interrogation respecting a negative, as in the saying [of the poet], أَلَا اصْطِبَارَ لِسَلْمَى أَمْ لَهَا جَلَدٌ
إِذَا أُلَاقِى الَّذِى لَاقَاهُ أَمْثَالِى

[Is there not any patience belonging to Selmà, or has she hardiness, when I experience what persons like me have experienced?]: (Mughnee, K:) and when used in this manner, it is put before a nominal proposition only, and governs like the negative لا [when used without the interrogative hemzeh]. (Mughnee.) b2: It also denotes a wish; as in the saying [of the poet], أَلَا عُمْرَ وَلَّى مُسْتَطَاعٌ رُجُوعُهُ
فَيَرْأَبَ مَا أَثْأَتْ يَدُ الغَفَلَاتِ [May there not be a life which has declined whereof the returning is possible, so that it may repair what the hand of negligences hath marred?]; for which reason يرأب is mansoob, because it is the complement of a wish, coupled with فَ: and used in this manner, also, it is put before a nominal proposition only, [ولّى in the verse above being a qualificative, like an epithet,] and it governs like the negative لا [without the interrogative hemzeh], and has no enunciative either expressed or understood. (Mughnee.) b3: It also denotes reproof, or reproach, (T, Mughnee, K,) and disapproval; as in the saying [of the poet], أَلَا ارْعِوَآءَ لِمَنْ وَلَتْ شَبِيْبَتُهُ
وَاذَنَتْ بِمَشِيبٍ بَعْدَهُ هَرَمُ [Is there no self-restraint to him whose youth hath declined, and announced hoariness, after which is to follow decrepitude?]: (Mughnee, K:) and used in this manner, also, it is put before a nominal proposition only, and governs as in the cases mentioned above, (Mughnee,) or before a verb [also], which is always marfooa; as in the phrase أَلَا تَنَدَّمَ عَلَى فِعَالِكَ [Dost not thou repent of thine actions?] and أَلَا تَسْتَحْيِى

مِنْ جِيرَانِكَ [Art not thou ashamed for thyself, or of thyself, with respect to thy neighbours?] and أَلَا تَخَافُ رَبَّكَ [Dost not thou fear thy Lord?]. (T.) b4: It also denotes عَرْضٌ, (T,) or العَرْضُ, and التَّحْضِيضُ, both of which signify the asking, or requiring, a thing; (Mughnee, K; *) but the former means the doing so with gentleness; (Mughnee, K;) and the latter, the doing so with urgency: (Mughnee:) and when used in this manner, [also,] it is said to be composed of لا with the interrogative hemzeh; (TA;) and is put before a verbal proposition only; (Mughnee;) as in the saying [in the Kur xxiv. 22], أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللّٰهُ لَكُمْ [Do not ye, or wherefore do not ye, (see أَمَا,) like that God should forgive you?] (Mughnee, K,) and [in the same, ix. 13,] أَلَاتُقَاتِلُونَ قًوْمًا نَكَثُوا أَيْمَانَهُمْ [Will not ye, or wherefore will not ye, fight a people who have broken their oaths?]; (Mughnee;) or before a mejzoom or marfooa aor. , both of these forms being mentioned on the authority of the Arabs, as in أَلَا تَنْزِلْ تَأْكُلْ and أَلَا تَنْزِلُ تَأْكُلُ [Wilt not thou, or wherefore wilt not thou, alight and eat?]. (Ks, T.) b5: It is also an inceptive particle, (S, Mughnee, K,) of which those who parse show the place but neglect the meaning, (Mughnee,) used to give notice of something about to be said, [like as Now, and why, (by the former of which I think it is generally best rendered when thus used,) are often employed in our language, and like as ἀλλὰ (which is remarkable for its near agreement with it in sound) is often used in Greek,] (S, Mughnee, K,) and importing averment, because it is composed of the interrogative hemzeh and the negative لا which, when thus composed, have this import, (Mughnee, K,) like أَلَمْ, and أَلَيْسَ, because the interrogative particle resembles the particle of negation, and the negation of a negation is an affirmation, (Ham p. 589,) and like أَمَا before an oath: (Z, Mughnee:) [it may therefore be further rendered by our word surely;; for this word (as Dr. Johnson says in his Dictionary) "is often used rather to intend and strengthen the meaning of the sentence, than with any distinct and explicable meaning:"] or it signifies حَقًّا [verily, or truly]: (M voce أَمَا:) it is put before both the [kinds of] propositions, [the nominal and the verbal;] (Mughnee;) as in the saying [in the Kur ii. 12], أَلَا إِنَّهُمْ هُمُ السُّفَهَآءُ [meaning Now surely it is they who are the lightwitted], (Mughnee, K,) and [in the same, xi. 11,] أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ [meaning Now surely, on the day of its coming to them, it shall not be averted from them], (Mughnee,) in which يَوْمَ يَأْتِيهِمْ appears to be the object of government of مَصْرُوفًا, which is the enunciative of لَيْسَ whence it has been argued that, as the object of government of the enunciative of ليس precedes that verb, the enunciative itself may precede it: (I 'Ak pp. 74 and 75:) [J says,] you say, أَلَا إِنَّ زَيْدًا خَارِجٌ [Now surely Zeyd is going forth], like as you say, إِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth]: (S:) Ks says, أَلَا is used to give notice of what is about to be said, and is followed by a command and a prohibition and an enunciation, as in أَلَا قُمْ [Now stand thou], and أَلَا لَا تَقُمْ [Now stand not thou], and أَلَا إِنَّ زَيْدًا قَدْ قَامَ [Now surely Zeyd has stood, or has just now stood]. (T.) When it is put before the particle [يَا] used to give notice of what is about to be said, it is merely an inceptive, as in the saying. [of the poet], أَلَا يَا اسْلَمِى يَا دَارَ مَىَّ عَلَى البِلَى

[Now be thou free from evil, O abode of Meiyà, during wear and tear]. (AAF, M.) b6: Lth says, sometimes أَلَا is immediately followed by another لا; and he cites the following ex.: فَقَامَ يَذُودُ النَّاسَ عَنَّا بِسَيْفِهِ
يَقُولُ أَلَا لَا مِنْ سَبِيلٍ إِلَى هِنْدِ [Then he began to drive away the people from us, saying, Now is there no way to Hind?]: and one says to a man, "Did such and such things happen?" and he answers, أَلَا لَا [Why no]: he holds الا to be used to give notice of what is about to be said, and لا to be a negative. (T.) أُلَا and الأُلَا, and أُلَآءِ &c.: see art. الى.

أَلَّا is a particle denoting تَحْضِيض; (Msb in art. حض, Mughnee, K;) i. e., when followed by a future, exciting to an action, and seeking or desiring or demanding the performance of it; and when followed by a preterite, reproof for not doing a thing; (Msb ubi suprà;) syn. with هَلَّا; (T, TA;) and peculiar to enunciative verbal propositions, (Mughnee, K,) like the other particles used for the same purpose. (Mughnee.) Yousay, [أَلَّا تَفْعَلُ كَذَا Wherefore wilt not thou do such a thing? and] أَلَّا . فَعَلْتَ كَذَا [Wherefore didst not thou such a thing?] (T, TA,) meaning, (TA,) or as though meaning, (T,) لِمَ لَمْ تَفْعَلْ كَذَا. (T, TA.) A2: It also means أَنْ لَا; the ن being incorporated into the ل, which is written with teshdeed: (T, TA:) in which case, it is not to be confounded with the foregoing particle. (Mughnee.) You say, أَمَرْتُهُ أَلَّا يَفْعَلَ ذَاكَ [I commanded him that he should not do that]; and you may say, أَمَرْتُهُ أَنْ لَا يَفْعَلَ ذَاكَ: it occurs in the old copies of the Kur written in the former manner in some places, and in the latter manner in other places. (T, TA.) In the saying in the Kur [xxvii. 31], أَلَّا تَعْلُوا عَلَىَّ, [which may mean That ye exalt not yourselves against me, or exalt ye not yourselves against me,] it may be a compound of أَنْ governing a mansoob aor. and the negative لَا, or of the explicative أَنْ and the prohibitive لا. (Mughnee.) [It often has لِ prefixed to it, forming the compound لِئَلَّا, which signifies That, or in order that,... not; and may frequently be rendered by lest; as in the Kur ii. 145, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ That, or in order that, there may not be, or lest there should be, to men, against you, any allegation.]

إِلَّا, [regarded as a simple word,] not to be confounded with the compound of the conditional إِنْ and the negative لَا, (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. ال, and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of لٰكِنَّ [but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, قَامَ القَوْمُ إِلَّا زَيْدًا [The people, or company of men, stood, except Zeyd]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ [And they drank of it, except a few of them]: (T, Mughnee, K:) here قليلا is governed in the accus. case by الّا, (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ [They had not done it, or they would not do it, except a few of them]: (T, Mughnee, K:) here قليل is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] و [in فعلوه], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, الّا is a conjunction, like the conjunctive لَا: (Mughnee:) accord. to Th, قليل is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [There stood not any one, except Zeyd]: and the same is the case in a prohibitive sentence; as in لَا يَقُمْ أَحَدٌ

إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Let not any one stand, except Zeyd]; and in an interrogative sentence; as in هَلْ قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Did any one stand, except Zeyd?]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, مَا جَآءَنِى إِلَّا زَيْدٌ [There came not to me any, save Zeyd], without mentioning that from which the exception is made; (TA;) and مَا ضَرَبْتُ إِلَّا زَيْدًا [I beat not any, save Zeyd]; and مَا مَرَرْتُ إِلَّا بِزَيْدٍ

[I passed not by any, save by Zeyd]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if الّا were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, ضَرَبْتُ إِلَّا زَيْدًا, or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in قَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in مَاقَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood not]; but recorded instances allow one's saying also, مَا قَامَ إِلَّا زَيْدٌ القَوْمُ. (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in قَامَ القَوْمُ إِلَّا حِمَارًا [The people, or company of men, stood, but not an ass], and ضَرَبْتُ القَوْمَ إِلَّا حِمَارًا [I beat the people, but not an ass], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in مَا قَامَ القَوْمُ إِلَّا حِمَارًا [The people stood not, but an ass]; (I' Ak p. 163;) and مَا رَأَيْتُ القَوْمَ إِلَّا حِمَارًا [I saw not the people, but an ass]; الّا being here syn. with لٰكِنَّ; as also in the Kur [xlii. 22], where it is said, لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَةَ فِى القُرْبَى [I ask not of you a recompense for it, but affection in respect of relationship]; (Msb;) and in the same xx. 1 and 2, مَا أَنْزَلْنَا عَلَيْكَ القُرْآنَ لِتَشْقَى إِلَّا تَذْكِرَةً

[We have not sent down unto thee the Kur-án that thou shouldest suffer fatigue, but as an admonition]; (Bd, Jel;) or it is here syn. with بَلْ [which in this case means the same as لكنّ]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, لَا تَضْرِبِ القَوْمَ

إِلَّا حِمَارًا means Beat not thou the people, but an ass; and] فَلَولَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When إِلَّا is repeated for the purpose of corroboration, it has no effect upon what follows it, except that of corroborating the first exception; as in مَا مَرَرْتُ بِأَحَدٍ إَلَّا زَيْدٍ إِلَّا أَخِيكَ [I passed not by any one, except Zeyd, except thy brother], in which اخيك is a substitute for زيد, for it is as though you said, مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ أَخِيكَ; and as in قَامَ القَوْمُ

إِلَّا زَيْدًا وَ إِلَّا عَمْرًا [The people stood, except Zeyd, and except' Amr], originally إِلَّا زَيْدًا وَ عَمْرًا. When the repetition is not for that purpose, if the sentence is devoid of the mention of that from which the exception is made, you make the governing word [which is the verb] to affect one, whichever you please, of the nouns signifying the things excepted, and put the others in the accus. case, so that you say, مَا قَامَ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any, save Zeyd, save' Amr, save Bekr]; but if the sentence is not devoid of the mention of that from which the exception is made, different rules are observed accord. as the things excepted are mentioned before that from which the exception is made or after it: in the former case, all must be put in the accus., whether the sentence be affirmative or not affirmative; as in قَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood], and مَاقَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood not]: in the latter case, when the sentence is affirmative, all must likewise be put in the accus., so that you say, قَامَ القَوْمُ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا [The people stood, except Zeyd, except' Amr, except Bekr]; but when the sentence is not affirmative, the same rule is observed with respect to one of them as when the exception is not repeated, accord. to the usage generally preferred, or it may be put in the accus., which is rarely done, and the rest must be put in the accus., so that you say, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any one, except Zeyd, except' Amr, except Bekr, accord. to the more approved usage], زيد being a substitute for احد, or you may make the other nouns which remain to be substitutes. (I' Ak pp. 164 — 166.) b2: Secondly, (Mughnee,) it is used as a qualificative, (S, Msb, Mughnee, K,) in the manner of غَيْرُ, (Mughnee, K,) [i. e.] in the place of غَيْرُ, (S,) [i. e.] as syn. with غَيْرُ, (T, Msb,) and سِوَى; (T;) [both meaning the same, i. e. Other than; or not, as used before a subst. or an adjective;] but its primary application is to denote exception, and its use as a qualificative is adventitious; whereas the primary application of غَيْرُ is as a qualificative, and its use to denote exception is adventitious. (S.) It [generally] follows an indeterminate, unrestricted pl.; (Msb;) or an indeterminate pl., or the like thereof, is qualified by it and by that which follows it; (Mughnee, K;) the noun which follows it being put in the same case as that which precedes it. (S.) The following is an ex. of the indeterminate pl.: (Mughnee, K:) لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللّٰهُ لَفَسَدَتَا [If there had been in them (namely the heavens and the earth) deities other than God, or not God, assuredly they would have become in a state of disorder, or ruin; occurring in the Kur xxi. 22]; (Fr, T, S, Msb, Mughnee, K;) الّا here meaning سَوِى, (Fr, T,) or غَيْرُ, (Msb, TA,) and الّا اللّه being a qualificative of آلهة. (TA.) and the following is an ex. of the like of an indeterminate pl.: أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقِ بَلْدَةٍ
قَلِيلٍ بِهَا الأَصْوَاتُ إِلَّا بُغَامُهَا [She (the camel) was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]; for the determination of الاصوات [by the article ال] is generical: (Mughnee, K:) this verse is by Dhu-r-Rummeh. (S in art. بلد.) The following is an ex. of the like of a pl..: (Mughnee:) it is by Lebeed: (T:) لَوْ كَانَ غَيْرِى سُلَيْمَى اليَوْمَ غَيَّرَهُ
وَقْعُ الحَوَادِثِ إِلَّا الصَّارِمُ الذَّكَرُ [If it had been other than I, (O) Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]. (T, Mughnee. [But in the latter, in the place of اليَوْمَ, I find الدَّهْرَ, i. e. ever.]) What Sb says necessarily implies its not being a condition that the word qualified must be a pl. or the like thereof; for he gives as an ex., لَوْ كَانَ مَعَنَا رَجُلٌ إِلَّ [If there had been with us a man other than Zeyd, we should have been overcome]. (Mughnee.) Another ex. of the same usage of إِلَّا is the following: جَآءَنِى القَوْمُ إِلَّا زَيْدٌ [The people came to me, others than Zeyd, or not Zeyd]. (S.) [And مَ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا Ye are no other than human beings like us. (Kur xxxvi. 14.)] And the saying [in the Kur xliv. 56], لَا يَذُقُونَ فِيهَا الْمَوْتَ إِلَّا المَوْتَةَ الْأُولَى [They shall not taste therein death, other than the first death]; الّا here meaning سِوَى: (T:) or, accord. to some, it here means بَعْدَ [after]. (Jel.) And the saying of 'Amr Ibn-Maadee-kerib, وَ كُلُّ أَخٍ مُفَارِقُهُ أَخُوهُ
لَعَمْرُ أَبِيكَ إِلَا الفَرْقَدَانِ [And every brother, his brother forsakes him, or separates himself from him, by the life of thy father, other than the Farhadán; which is the name of the two stars b and r of Ursa Minor]; as though he said غَيْرُ الفَرْقَدَيْنِ: (S:) but Ibn-El-Hájib regards this instance as a deviation from a general rule; for he makes it a condition of the use of الّا as a qualificative that it must be impossible to use it for the purpose of denoting exception: (Mughnee:) Fr says that this verse has the meaning of a negation, and therefore الّا here governs the nom. case; as though the poet said, There is not any one but his brother forsakes him, except the Farkadán. (T.) When it is used as a qualificative, it differs from غَيْرُ inasmuch as that the noun qualified by it may not be suppressed; so that one may not say, جَآءَنِى إِلَّا زَيْدٌ [meaning There came to me not Zeyd]; whereas one says, جَآئَنِى غَيْرُ زَيْدٍ: and, accord. to some, in this also; that it may not be used as such unless it may be used to denote exception; so that one may say, عِنْدِى

دِرْهَمٌ إِلَّا دَانِقٌ [I have a dirhem, not a dánik], because one may say إِلَّا دَانِقًا [except a dánik]; but not إِلَّا جَيِّدٌ [not a good one], because one may not say إِلَّا جَيِّدًا [except a good one]; but it may be said that this is at variance with what they assert respecting the phrase لَوْ كَانَ فِيهِمَا آلِهَةٌ, and with the ex. given by Sb, and with the saying of Ibn-El-Hájib mentioned above. (Mughnee.) b3: Thirdly, (Mughnee,) sometimes, (S, Msb,) it is used as a conjunction, (Mughnee, K,) in the manner of وَ (S, Mughnee, K,) consociating both literally and as to the meaning, as mentioned by Akh and Fr and AO, (Mughnee,) [i. e.] as syn. with وَ [And]. (Msb.) Thus in the saying, لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَةٌ إِلَّا الَّذِينَ ظَلَمُوا [That there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully]; (Msb, Mughnee, K;) occurring in the Kur [ii. 145]; (Msb;) so accord. to Akh and Fr and AO; (Mughnee;) i. e., and those who have acted wrongfully also, to them there shall not be, against you, any allegation: (Msb:) Fr explains it as meaning that the wrongdoer has no allegation of which account should be taken; and this is correct, and is the opinion held by Zj. (T.) Thus, too, in the saying [in the Kur xxvii.10 and 11], لَا يَخَافُ لَدَىَّ الْمُرْسَلُونَ إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَلَ حُسْنًا بَعْدَ سُوءٍ [The apostles shall not fear in my presence, and neither shall he who hath acted wrongfully, then hath done good instead, after evil; as some explain it; but others say that وَلَا مَنْ ظَلَمَ here denotes exception]. (Mughnee, in which it is explained as meaning ; and K.) And thus in the saying of the poet, [namely, El-Mukhabbal Es-Saadee, (S in art. خلد,)]

وَأَرَى لَهَا دَارًا بِأَغْدِرَة السْ??
سِيدَانِ لَمْ يَدْرُسْ لَهَا رَسْمُ
إِلَّا رَمَادًا هَامِدًا دَفَعَتْ
عَنْهُ الرِّيَاحَ خَوَالِدٌ سُحْمٌ [And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, (a hill so called,) the remains of which have not become effaced, and ashes wasted and compacted together, from which three black pieces of stone whereon the cooking-pot was wont to be placed turned back the winds]: he means, أَرَى لَهَا دَارًا وَ رَمَادًا. (S.) b4: Fourthly, (Mughnee,) it is redundant, as in the following verse, (S in art. فك, Mughnee, K,) of Dhu-rRummeh, (S ubi suprà, Mughnee,) accord. to As and IJ: (Mughnee:) حَرَاجِيجُ مَا تَنْفَكُّ إِلَّا مُنَاخَةٌ
عَلَى الخَسْفِ أَوْ نَرْمِى بِهَا بَلَدًا قَفْرَا [She-camels long-bodied, or lean, (but other meanings are assigned to the word which I thus render,) that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]; (S ubi suprà, Mughnee; [but in one copy of the former, in the place of نَرْمِى, I find يَرْمِى; and in my copy of the latter, تَرْمِى;]) meaning, ما تنفكّ مناخةً: (S ubi suprà:) but it is said that this is a mistake of the poet: (Mughnee:) so says Aboo-'Amr Ibn-El-'Alà; for, he says, الّا is not to be introduced after تَنْفَكُّ and تَزَالُ: (TA:) and some say that the right reading is إِلًّا, with tenween, [perhaps a mistranscription, for آلًا,] meaning شَخْصًا [in a pl. sense]: and some, that تنفكّ is a complete [or an attributive] verb, and مناخة is a denotative of state; [consequently, that إِلَّا is a compound of إِنْ and لَا, as in some other instances hereafter to be mentioned;] the meaning being, that are not disengaged, or not free, from fatigue [unless when made to lie down]. (Mughnee.) The following is also given as an ex. of the same kind: أَرَى الدَّهْرَ إِلَّا مَنْجَنُونًا بِأَهْلِهِ [I see fortune, or time, to be like a water-wheel, with its people]: but the reading which is remembered to have been heard is وَمَا الدَّهْرُ: and if the former be correct, it may be explained on the supposition that ارى is the complement of an oath meant to be understood, and that لا is suppressed, as in [the saying in the Kur xii. 85,] تَاللّٰهِ تَفْتَأُ تَذْكُرُ يُوسُفَ; [so that the meaning is, I see not fortune, or time, to be aught save a water-wheel, with its people;] the form of the exceptive sentence which is devoid of the mention of that from which the exception is made indicating such an explanation. (Mughnee.) b5: [Fifthly,] it occurs as syn. with لضَا [as a particle denoting exception, equivalent to our But; meaning both except and (after an oath or the like) only, or nothing more than]; as in the saying in the Kur [xxxviii. 13], إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ [There was not any one but such as accused the apostles of lying], in which 'Abd-Allah reads, in its place, لَمَّا; and for كُلٌّ he reads كُلُّهُمْ; and as in the saying, أَسْأَلُكَ بِاللّٰهِ إِلَّا أَعْطَيْتَنِى [I ask, or beg, or beseech, thee by God but that thou give me; i. e., I do not ask of thee anything save thy giving me; the preterite here, as in many instances in which it is preceded by لَمَّا (q. v.), not being a preterite in meaning]; for which one says also لَمَّا اعطيتنى. (T.) A2: It is also a particle [or rather a compound of two words] denoting the complement of a condition; originally إِنْ لَا, which form a compound that does not admit of [the pronunciation termed] imáleh, because إِنْ and لَا are particles. (T.) [It signifies, lit., If not.] It is followed by a fut., which it renders mejzoom; [and in this case it may be rendered as above, or by unless;] as in the saying in the Kur [viii. 74], إِلَا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الأَرْضِ [If ye do it not, or unless ye do it, there will be a weakness of faith and an appearing of unbelief in the earth]. (T.) [In like manner,] in a saying such as the following, [in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللّٰهُ [If ye do not, or will not, aid him, certainly God aided him], it is only a compound of two words, the conditional إِنْ and the negative لَا, and is distinct from إِلَّا of which the usages have been mentioned before, though Ibn-Málik has included it therewith. (Mughnee.) [Often in post-classical works, and perhaps in classical also, but seldom except when it is preceded by a condition with its complement, the verb or verbal proposition which should immediately follow it is suppressed; as in the like of the saying, إِنْ فَعَلْتَ كَذَا عَفَوْتُ عَنْكَ وَ إِلَّا قَتَلْتُكَ If thou do such a thing, I forgive thee, or cancel thine offence; but if thou wilt not do it (i. e., إِلَّا تَفْعَلْهُ,) I kill thee: sometimes also it ends a sentence, by an aposiopesis; the whole of what should follow it being suppressed: and sometimes the complement of the condition which precedes, as well as the verb or verbal proposition which should immediately follow it, is suppressed; so that you say, إِنْ فَعَلْتُ كَذَا وَ إِلَّا قَتَلْتُكَ If thou do such a thing, excellent will it be, or the like, فَنِعِمَّا هُوَ, or the like, being understood,) but if not, I kill thee. Hence,] it sometimes has the meaning of إِمَّا, [signifying Or, denoting an alternative, corresponding to a preceding إِمَّا, which signifies “either,”] as in the saying, إِمَّا أَنْ تُكَلِّمَنِى وَ إِلَّا فَاسْكُتْ [Either do thou speak to me or else (meaning وَ إِلَّا تُكَلِّمَنِى or if thou wilt not speak to me) be silent], i. e., وَ إِمَّا أَنْ تَسْكُتَ. (S.) [It is also followed by أَنْ, as in إِلَّا أَنْ يَشَآءَ اللّٰهُ Unless God should please; in the Kur vi. 111, &c. And by و as a denotative of state, as in لَا تَمُوتُنَّ

إِلَّا وَ أَنْتُمْ مُسْلِمُونَ Do not ye die unless ye be Muslims; in the Kur ii. 126 and iii. 97. and sometimes it is preceded by اَللّهُمَّ; for the effect of which, in this case, see art. اله.]