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.

جهل

جَهِلَ1 جَهِلَ; (S;) and جَهِلَهُ, (Sh, Msb, K,) and جَهِلَ بِهِ (JK) [and مِنْهُ (see جَاهِلٌ)]; aor. ـَ (K,) inf. n. جَهْلٌ and جَهَالَةٌ (S, Msb, K) and جُهُولِيَّهٌ; (TA;) He was ignorant; (S;) he was characterized by جَهْل in any of the senses assigned to this word below: (TA:) and he was ignorant of it; he did not know it; (Sh, JK, Msb, K;) contr. of عَلِمَهُ. (Msb, K.) You say, مِثْلِى لَا يَجْهَلُ مِثْلَكَ The like of me will not be ignorant of the like of thee. (Sh, TA.) and جَهِلَ عَلَى غَيْرِهِ He acted in an ignorant or a silly or foolish manner towards another: and wrongly. (Msb.) And جَهِلَ فُلَانٌ رَأْيَهُ [i. q. سَفِهَ رَأُيَهُ, He was ignorant, or silly, or foolish, in his opinion, or judgment]. (Sh, TA.) And جَهِلَ الحَقَّ He neglected the truth, or the right, or due; [or he ignored it;] syn. أَضَاعَهُ. (Msb.) See also 6. b2: جَهِلَتِ القِدْرُ (tropical:) The cooking-pot boiled vehemently; contr. of تَحَلَّمَت. (TA.) 2 جهّلهُ, (Msb, K,) inf. n. تَجْهِيلٌ, (S, K,) He attributed to him جَهْل [or ignorance, &c.]. (S, Msb, K.) b2: And He caused him to fall into جَهْل. (TA.) 3 مُجَاهَلَةٌ The acting with levity, and in an ignorant or a silly or foolish manner, with any one. (KL.) [You say, جاهلهُ, meaning He so acted with him.]6 تجاهل He feigned, or made a false show of, جَهْل [or ignorance, &c.]. (S, K.) And ↓ جَهِلَ عَلَيْهِ He feigned ignorance [to him]. (K.) 10 استجهلهُ He reckoned him, or esteemed him, جَاهِل [or ignorant, &c.]. (S, TA.) b2: He, or it, excited him to lightness, or levity, and unsteadiness. (S, K.) b3: اِسْتجْهَلَتِ الرِّيحُ الغُصْنَ (tropical:) The wind put the branch into a state of commotion. (K, TA.) جَهْلٌ an inf. n. of 1: Ignorance; contr. of عِلْمٌ: (S, Msb, * K: *) [and silliness, or foolishness: and wrong conduct: (see 1:)] it is of two kinds; namely, simple, which is the non-existence of knowledge of that which should be known; and compound, which is a decisive belief not agreeable with the fact, or reality: so accord. to Ibn-El-Kemál: or, accord. to Er-Rághib, it is of three kinds; namely, the mind's voidness of knowledge, which is the primary meaning; and the believing a thing to be different from what it is; and the doing a thing in a manner different from that in which it ought to be done: or, accord. to El-Harállee, the proceeding in dubious affairs without knowledge. (TA.) It is said in a prov., كَفِى بِالشَّكِّ جُهْلًا [Doubt is sufficient ignorance]. (Msb.) And it is said in a trad., إِنَّ مِنَ العِلْمِ جَهْلًا [Verily there is, among the kinds of knowledge, what is ignorance]: this is one's learning what is not requisite, and neglecting what is requisite; or a learned man's affecting, or pretending, a knowledge of that which he does not know. (TA.) جَهِلَأءُ: see الجَاهِلِيَّةُ.

:جَهُولٌ see what next follows.

جَاهِلٌ and ↓ جَهُولٌ, [but the latter has an intensive signification,] Ignorant: (Msb, K:) and silly, or foolish, in conduct: and wrong in conduct: (Msb:) [characterized by جَهْل in any of the senses assigned to this word above:] pl. جُهَّالٌ (K, KL) and جُهْلٌ and جُهُلٌ and جُهَّلٌ and جُهَلَآءُ: (K:) see جَاهِلِىٌّ. The former epithet is mostly used in dispraise: but sometimes not in dispraise; as in the saying [in the Kur ii. 274], يَجْسِبُهُمُ الجَاهِلُ أَغْنِيَآءَ i. e., The ignorant of their [real] state [would reckon them possessed of competence]. (TA.) هُوَ جَاهِلٌ مِنْهُ means هو جاهل بِهِ, (K, TA,) i. e., He is ignorant [of him, or it, or] of his, or its, state, or condition. (TA.) b2: الجَاهِلُ The lion (K, TA) that is ignorant of the prey. (TA.) [In the CK, وَالجَاهِلُ الاَسَدُ is a mistake for وَالجَاهِلُ الأَسَدُ.]

جَيْهَلُ: see جَيْهَلَةٌ.

A2: Also Great as an epithet applied to a smooth rock (صَفَاةٌ). (K.) جَيْهَلَةٌ (IDrd, JK, K) and ↓ جَيْهَلٌ and ↓ مِجْهَلٌ (IDrd, K) and ↓ مِجْهَلَةٌ (K) A piece of wood with which one stirs live, or burning, coals (جَمْر), (JK, K, TA,) or wine (خَمْر); (so in some copies of the K;) of the dial. of El-Yemen. (TA.) جَاهِلِىٌّ [A pagan; a pagan Arab; one of those who are called collectively ↓ الجَاهِليَّةٌ; and sometimes ↓ مُخَضُرَمُون, pl. of شَاهِدٌ: and particularly, a pagan poet;] a poet of the first, or earliest, of the four classes which are ranked in chronological order; of the class which was succeeded next by the مُخَضْرَمُون. (Mz, 49th نوع.) [See also شَاهِدٌ.]

الجَاهِلِيَّةٌ: see what next precedes. b2: [Also, or]

↓ الجَاهِلِيَّةُ الجَهْلَآءُ, (JK, S, K,) in which the latter word is a corroborative, (S, K,) as in لَيْلَةٌ لَيْلَآءُ

&c., (S,) [The time, or state, of ignorance, or paganism; or of intense ignorance;] the time of the فَتْرَة [or cessation of the mission of apostles, and of the effacement of the signs of their religion]. (JK.) One says, كَانَ ذٰلِكَ فِى الجَاهِلِيَّةِ الجَهْلَآءِ [That was in the time, or state, of paganism, or of intense ignorance]. (S.) مَجْهَلٌ An affair, or an event, or a case, and a land, and a habit, a property, a quality, a practice, or an action, that induces a man to believe a thing to be different from what it is. (Er-Rághib, TA.) A desert (مَفَازَةٌ) in which are no signs of the way. (S.) And أَرْضٌ مَجْهَلٌ A land in which are no signs of the way: (TA:) or in which one will not go aright (K, TA) unless by means of the [signs of the way called] آرَام: (TA:) pl. مَجَاهِلُ, which is the contr. of مَعَالِمُ: (TA:) accord. to the K, it has neither dual nor pl.; but it has both, as 'Iyád and others have affirmed. (MF, TA.) مِجْهَلٌ: see جَيْهَلَةٌ.

مَجْهَلَةٌ [A cause of, or an incitement to, ignorant, silly, foolish, or wrong, conduct;] a thing that incites one to الجَهْل. (S, K.) Hence the saying, الوَلَدُ مَجْهَلَةٌ [Children are a cause of silly, or foolish, conduct]. (S.) مِجْهَلَةٌ: see جَيْهَلَةٌ.

مِجْهَالٌ (tropical:) A she-camel light, brisk, or agile, in her pace, or going. (TA.) مَجْهُولٌ [Unknown]. You say, رَكِبْتُ المَفَازَةٌ عَلَى مَجْهُولِهَا [I ventured upon traversing the desert notwithstanding its unknown character]. (S, TA.) b2: [A man of unknown origin. A book of unknown authorship. b3: In grammar, The passive voice.] b4: نَاقَةٌ مَجْهُولَةٌ (tropical:) A she-camel that has never been milked: or that has no brand upon her: (K, TA:) and (tropical:) a she-camel that has never conceived. (Z, TA.) مُسْتَجْهِلٌ Making himself like the جَاهِل [or ignorant; feigning himself ignorant]: or reckoning, or esteeming, جَاهِل. (Har p. 572.)

نفر: نفر إلى: نفر القوم إلى الشيء أسرعوا إليه (محيط المحيط).
نفر: انبجس، انبثق الماء (بوشر).
نفر: ذعر القطيع، وهرب من هنا وهناك (الكالا).
لا ينفر لهم صيد: قالها (ابن خلدون في مقدمته 1: 228) عن سكان المدن بعد أن تحيط بهم الأسوار فيصبحون بمنجاة من الخطر. ولعل هذا مثل يضرب ومعناه أن صيدهم أو طرائدهم لا تلجأ إلى الهرب فليس لديها ما تخشاه.
نفر: ارتعب وفر (الكالا) وكذلك نفر (أي المعنى نفسه إذ أوردت بالتشديد).
نفر: انفصل عن القطيع، تاهت الماشية (الكالا). نفر: واسم المصدر نفر أيضا: خاف (الحصان أو البغل) وانطرح على جانبه (الكالا).
نفر من وبفارسه (معجم الطرائف) (ابن بطوطة مخطوطة 200): نفر بي الفرس وكذلك الأمر عند (أبي الفداء 4: 6) (أجاد -رايسك- ترجمة الكلمة خلافا لما أورده -هاماكر- من خلال استشهاد -فريتاج- به حين أعتقد أن معنى الكلمة هو: احتد، استشاط، هاج).
نفر: ترك محل سكناه الاعتيادي وارتحل، ذهب مشاركا في حملة (مملوك 2: 1 معجم البيان، معجم البلاذري، عبد الواحد 247: 13، حيان بسام 3: 49): وقد أسلمهم أميرهم -لخطبهم ووكلهم إلى أنفسهم وقعد عن النفير نحوهم.
نفر من: مره (هلو، عباد 2: 197): وكره أعلام أمير المسلمين به لنفاره من الاستدلال بالنجوم، وفي (ابن الخطيب 22): فقالت معاذ الله ونفرت من ذلك؛ نفر قلبه من: اشمأز، ابتعد، تجنب، ارتعب من (بوشر)، وانظر (هاماكر) و (معجم الطرائف). وهناك أيضا نفر خاطره (أبو الفداء 4: 266) (هاماكر).
نفر في: نفر فيه: اغتاظ منه، غضب غضبا شديدا (فليشر المعجم 96، ألف ليلة رقم 1: 238 برسل 11: 248 وانظر فليشر 12 والمقدمة ص 93).
نفر: انمحى، زال، انقرضت (الأسرة) (محمد بن الحارث 226): حين انقطعت أخبارك عنا وقع بظنوننا ما يقع مثله بالظنون على فرط الليالي والأيام ومرور الشهور والأعوام من الانقراض والنفور.
نفر: لا تعني غلب وحدها بل انتصر على فلان (راسموسن تاريخ العرب هاماكر).
نفر: انتفخ القضيب (ألف ليلة 1: 324): نفر احليلي حتى صار مثل المفتاح الكبير.
نفر: حرس ساهرا (همبرت 143).
نفر: بمعنى هرب وهناك أيضا نفر ب (معجم مسلم).
نفر: صاد الأرانب ... الخ بمساعدة من يخرجها من مكانها ويجمعها في مكان واحد (الكالا- تنفير).
نفر: كره، أثار فيه الاشمئزاز، أو حمله على معاداة واحد من الناس (الجريدة الآسيوية 1869: 2، 143): نفر القلب: حمله على إثارة روح العداء (بوشر).
نفر: رد بجفاء، صدم، أزعج، أغاظ، كدر (بوشر).
نفر: عزف بالبوق (مملوك 2: 1: 123).
نافر: في (محيط المحيط): (نافرته إلى القاضي فنفرني عليه أي قضى لي) (معجم بدرون).
نافر: تجنب، التزم جانبا بعيدا عن شيء أو شخص كرهه، نفر منه، استوحش وتقزز من (معجم الادريسي، الطرائف، أبو الوليد 323: 25) (انظر فوك في eferari) .
نافر: خالف، شذ؛ منافر: مخالف، غير مطابق (بوشر).
منافر: مرتد، جندي تارك قومه ليلتحق بالعدو أو، مجازا، حزبه (معجم البلاذري).
انفر: جاء في الحديث انفر بنا أي جعلنا منفرين بينما انفرنا تعني نفرت ابلنا (معجم الطرائف). تنفر: انظرها في (فوك) في مادة eferari.
تنافر: تحاشى، تهرب من نفسه (معجم الادريسي).
تنافرت: صدت أو ردت بجفاء، كرهت (دي ساسي كرست 1: 79: 12): إذ صار من بعد التنافر مؤنسي؛ تنافر عن: اشمأز (كارتاس 8: 1: 15). ينبغي أن تقرأ كلمة (قرطاس من تنافى في جملة وتنافر المغرب عن المشرق وفقا للتصحيح الذي قام به (كاترمير) ووفقا لصحيفة (العلماء).
تنافر على: تألب، اجتمع، التقى (البيان 1: 280): فلما وصلوا إلى قرية كامل وباتوا بها تنافر أهل المنازل عليهم فقتلوهم.
استنفر: حث النفير أي قتال العدو ودعا الناس إليه فأجابوه وذهبوا معه (مملوك 2: 1، 123 - 4 معجم البيان، معجم البلاذري، معجم الطرائف، عبد الواحد 211: 10) ولهذا الفعل المعنى نفسه عند (فريتاج كرست 131: 14).
استنفر لا يعني: استولى أو احتل ولا يرادف قاتل أو حارب التي ذكرها (الكالا) حين ذكر كلمة conquistar.
نَفْر ونَفَر: أن القاعدة التي كانت تتبع في السابق في أن تكون كلمة نفر تدل على ما بين ثلاثة إلى عشرة 0بوشر، معجم هابيست في المجلد الثاني من طبعته لألف ليلة) لم تعد تتبع إلا نادرا من قبل المؤلفين، إن أصل كلمة نفر هي للواحد، ثم أصبحت لما بين الثلاثة إلى العشرة ثم أصبح المؤلفون يتحدثون عن الستة آلاف نفر وإلى خمسين ألف نفر (روجرز 153 ولاحظ ويجرز ص154).
نفر: جندي، عسكري (بوشر).
نفر: مجموعة أشخاص تذهب للقتال (معجم البلاذري).
نفر: مرافقو الحملة التي تذهب للقتال (معجم البلاذري ويطلق عليهم أيضا نفرة، نفرة نفورة، نافرة).
نفر: وحكم المفرد هنا هو حكم الجمع caravane و caravenes ( معجم الجغرافيا).
نفر: زمرة حراس، عسس جوالة (همبرت 140) (في مصر).
النفر العام: في (محيط المحيط): (النفر العام عند العامة لأمر عام في قتل رجل غضب عليه السلطان حيثما وجد. وقولهم لمن لا يصلح لهم: لا في العير ولا في النفير).
نفرة: فوضى، ارتباك (حيان 85): فئة من الجند انتقلت إلى صفوف العدو أثناء القتال فوقعت لهروبهم في العسكر نفرة شديدة أطفأها القائد أحمد بن هاشم وسكن نفوس الحشم، وفي (الجريدة الآسيوية 1852: 2: 215): ثم قامت بالقضية نفرة شديدة بــسبب طلب العامة لمن بها من بني مرين.
نفرة: كراهية، بغض (بوشر، هلو، المقري 1: 590، البربرية 1: 9: 3) (تم تصحيحه في جدول الخطأ والصواب) وقد استعملت الكلمة في الحديث عن مقطع أي -الشخص الذي يقطعه السيد الإقطاعي أرضا لقاء تعهده بتقديم خدمات له بعد ان كان يميل إلى الثورة على سيده فأصبحت الكلمة على النقيض من كلمة استقامة (البربرية 1: 31 و 42: 2) وقد استعملت الكلمة أيضا بصورة غامضة وغير مفهومة في (ألف ليلة 1: 399) عن زنجي في حالة هياج شديد: وزادت به النفرات.
نَفرة: انظرها في نفر.
نُفرة: انظرها في نفر.
نفار الطبع: كراهية، بغض (بوشر).
نفور: انظرها في (فوك) ومؤنثها نفورة والجمع نفرة.
نفور: بغض البشر، misanthropie كره المجتمع (بوشر).
نفير والجمع أنفار: (ياقوت 3: 548: 13) انفرة (معجم البلاذري): الناس الذين يغادرون من أجل القتال، وفي (محيط المحيط): ( .. والأصل غير قريش التي أقبلت مع أبي سفيان من الشام والنفير من خرج مع عتبة بن ربيعة لاستنقاذها من أيدي المسلمين). ومن هنا ورد القول لا في العير ولا في النفير (11: 106: 2 بولاق، المسعودي 6: 736، حيان 100): فلحق به في طريقها نفير أهل طليطلة وطلبيرة ووادي الحجارة وشنت برية وذواتها فساروا في عسكره (عادات 19): عهد إلى بعض قواده في الثغر بان يخاطب بحركة العدو إليه ويسل الجند والنفير فاستنفر الناس بقرطبة وغيرها.
النفير: الرحيل Le depart ( مملوك 2: 1: 22) كالذهاب للقاء أمير من الأمراء (مولر 20: 5)، فوقع النفير وتسابق إلى لقائنا الجم الغفير وهو أيضا الرحيل للحرب (مملوك 1: 1)، وفي (محيط المحيط): (النفير العام قيام عامة الناس لقتال العدو). وقد ضرب لنا (مملوك 1: 1) مثلين وهناك أيضا النفير الأعظم وذلك حين يستدعي عاهل المغرب الجنود للمجيء بينما هم، في أحوالهم الاعتيادية في أماكنهم الخاصة بهم (عبد الواحد 248: 14).
النفير: إشارة الرحيل للحرب (مملوك 1: 1) حذر عسكره من الرحيل قبل النفير.
النفير: نداء القتال (عبد الواحد 235: 2): خرج الادفنش إلى قاصية بلاد الروم مستنفرا من إجابة من عظماء الروم ... الخ حتى بلغ نفيره إلى القسطنطينية.
النفير: الهجمة (مملوك 1: 1 البيان 1: 166) أراد الكتامة نهب الأسواق فصاح أهل الأسواق النفير النفير فقتل من كتامة أكثر من ألف رجل أي (صاحوا اهجموا اهجموا!).
نفير والجمع انفارات وإنفار وانفرة: بوق مع ملاحظة أن الكلمة، حين تكون بهذا المعنى فإنها تفقد عجمتها وهنا خلاف ما ذكر (فريتاج) و (محيط المحيط). أن (كاترمير) قد قال، وهو على صواب فيما ذهب إليه (حيث، في العادة، يقوم البوق بإعطاء إشارة الرحيل من أجل القتال لذا صارت هذه الآلة وصفا لكلمة نفير).
في الحقيقة ذكر (كاترمير) عبارة ضرب بوق النفير أي نفخ في بوق الهجوم. يؤيد هذا ما جاء في (فخري 27: 5): البوقات الكبار كبوق النفير.
نفير: بواق، من كانت مهنته النفخ في البوق (جريدة الشرق والجزائر 4: 231).
ركبي نفيرها: مصطلح عامي معناه ابتعدت مطيتي (مقدمة ابن خلدون 3: 365).
نفورة: انظرها في مادة نفر.
نفار: بواق، من كانت وظيفته النفخ في البوق (الكالا).
نافر والجمع نفر: (معجم مسلم).
نافر: عامية، بارز، ناتئ. وفي (محيط المحيط) (والعامة تستعمل النافر بمعنى البارز والناتئ).
نافرة: انظر مادة نفر.
نافور: النافور في (محيط المحيط): (عند بعض النصارى: سر القربان المقدس والصلوات التي تتلى عليه، وغطاء أواني القداس).
نافورة ونوفرة: نافورة الماء (بوشر، محيط المحيط) (في مادة noun wau) والجمع نوافر (ألف ليلة برسل 11: 14): عمل نوافر في الفسقية (سلسبيلا عند ماكني).
تنافر: تضاد، تنافر (بوشر).
تنافر أصوات: أو نغمات (بوشر).
منفر: نافخ البوق (مملوك 2: 1: 123).
منافرة: تضاد، تناقض (بوشر).
منافرة: دعوى، قضية (معجم الطرائف).
منافرة التشبيه: استعارة، مجاز (بوشر).
متنافر: غير منسجم (بوشر).

نفر

1 نَفَرَ, (T, M, L, Msb, K,) aor. ـِ (T, M, K,) and نَفُرَ, (M, K,) inf. n. نَفْرٌ and نَفَرَانٌ (M, K) or نُفُورٌ, (Msb,) said of a wild animal, (T, Msb,) a gazelle, (M, K,) or other beast, (M,) He took fright, and fled, or ran away at random; or became refractory, and went away at random; or ran away, or broke loose, and went hither and thither by reason of his sprightliness; syn. شَرَدَ; (M, K;) as also ↓ استنفر; (T, Msb, K;) and so the former verb in speaking of a camel, or a beast: (L, art. شرد:) you say, نَفَرَتِ الدَّابَّةُ, (T, S, M, A, K,) aor. ـِ and نَفُرَ, (T, S, M, K,) inf. n. نُفُورٌ and نِفَارٌ (T, S, M, A, K) and نَفْرٌ: (A:) or this signifies the beast was, or became, impatient (A, K, TA) of or at a thing, (TA,) [or shied at it,] and retired to a distance; (A, K, TA;) and ↓ إِسْتِنْفَارٌ signifies the same as نُفُورٌ: (S:) or نَفَرَ, inf. n. نِفَارٌ [and نُفُورٌ], signifies he fled, and went away or aside or apart or to a distance. (M.) b2: [Hence, نَفَرَ, aor. ـِ and نَفُرَ, inf. n. نُفُورٌ and نِفَارٌ and نَفْرٌ and نَفِيرٌ, as used in the following phrases.] نَفَرْتُ مِنْ هٰذَا الأَمْرِ (tropical:) I shrank from this thing or affair; was averse from it; did not like or approve it. And نَفَرَ فُلَانٌ مِنْ صُحْبَةِ فُلَانٍ (tropical:) [Such a one shrank, or was averse, from the companionship of, or the associating with, such a one]. And نَفَرَتِ المَرْأَةُ مِنْ زَوْجِهَا (tropical:) [The woman was averse from her husband; or shunned or avoided him]. (All from the A.) And you say of a man's disposition, عَنِ الحَقِّ ↓ تَنَفَّرَ (tropical:) [It shunned, or was averse from, the truth] (Bd, lxvii. 21.) b3: إِلَّا نُفُورًا, in the Kur, [xvii. 43, and xxxv. 40,] means (tropical:) Save in aversion and نَفِيرٌ is like نُفُورٌ: and the subst. is نَفَرٌ, with two fet-hahs. (Msb) b4: نَفَرَ الشَّىْءُ مِنَ الشَّىْءِ inf. n. نِفَارٌ [and نُفُورٌ], The thing receded, withdrew, removed, or became remote or aloof, from the thing. (A'Obeyd, T, S.) [See also 3.] b5: Hence it is, I think, that نَفَرَ is used as signifying (tropical:) It became swollen, in the following words of a trad. of 'Omar: تَخَلَّلَ رَجُلٌ فِى زَمَانِهِ بِالقَصَبِ فَنَفَرَ فُوهُ (tropical:) A man, in his time, picked his teeth with reeds, and in consequence his mouth became swollen: as though the flesh, disliking the disease, receded from it, and so became swollen. (A'Obeyd, T, S. *) You say also, نَفَرَتِ العَيْنُ, aor. ـِ and نَفُرَ, inf. n. نُفُورٌ. (tropical:) His eye became inflamed and swollen: and so you say of other parts of the person. (M, K. *) And نَفَرَ الجُرْحُ, inf. n. as above, (tropical:) The wound became swollen: (T, Msb:) or it became so after healing. (W, i. 42.) And نَفَرَ الجِلْدُ (tropical:) The skin became swollen, (S, A,) and the flesh receded from it. (A.) [All these significations seem to be derived from the first in this art.: and so several others which follow.] b6: نَفَرْتُ إِلَى اللّٰهِ, inf. n. نِفَارٌ, I betook myself to God by reason of fear, seeking protection. (IKtt) b7: نَفَرُوا, (Msb,) inf. n. نَفْرٌ, (M, Msb, K,) They became separated, or dispersed: (M, * Msb, K: *) and so نَفَرتْ, said of camels. (TA.) Hence, (M,) the saying, لَقِيتُهُ قَبْلَ كُلِّ صَيْحٍ وَنَفْرٍ, (S, M, A.) a proverb, in which the last word is used tropically; (A;) explained in art. صيح, q. v. (S.) [And غَضِبَ مِنْ غَيْرِ صَيْحٍ وَلَا نَفٍرْ; explained in the same art.] b8: نَفَرَ الحَاجُّ مِنْ مِنًى, (M, Msb, K,) aor. ـِ (S, M, K,) inf. n. نَفْرٌ (M, Msb, K) and نَفَرٌ (M) and نُفُورٌ (K) [and نَفِيرٌ], The pilgrims removed from Minè. (Msb.) Hence, يَوْمُ النَّفْرِ, and النَّفَرِ, and النَّفُورِ, and النَّفِيرِ, (S, M, K,) and لَيْلَةُ النَّفْرِ, (S, TA,) and النَّفَرِ, (TA,) [The day of, and the night immediately preceding, the removing from Minè]; after the day called يَوْمُ القَرِّ: (S;) [therefore. the twelfth of Dhu-l-Hijjeh:] or there are two days thus called: (Msb:) يَوْمُ النَّفْرِ الأَوَّلُ is [the day above mentioned,] the second of the days called أَيَّامُ التَّشْرِيقِ; (IAth, Msb;) and يَوْمُ النَّفْر الاّخِرُ, (IAth,) or الثَّانِى, (Msb,) is the third thereof: (IAth, Msb:) the order is this; يَوْمُ النَّحْرِ, then يَوْمُ القَرِّ, then يَوْمُ النَّفْر الأَوَّلُ then يَوْمُ النَّفْرِ الآخِرُ. (T, L) b9: نَفَرُوا فِى الأَمْرِ, (S, M.) or لِلْأَمْرِ, (K,) aor. ـِ (M, K.) inf. n. نُفُورٌ (S, M, K) and نِفارٌ (M, K) and نَفِيرٌ; (Zj, M, K;) and ↓ تنافروا; (M, K;) They went, or went away, to execute the affair: (M, K:) and in like manner, فِى القِتَالِ to fight. (M.) And نَقَرُوا, alone, They went forth to war against unbelievers or the like. So in the Kur, is 82. وَقَالوا لَا تَنْفِرُوا فى الحرِّ قُلْ نَارٌ جَهَنَّمَ أَشَدٌ حَرَّا [And they said, Go not ye forth to war against the unbelievers in the heat: say, The fire of hell is hotter]: and so in the same chap. v. 39: (Jel:) and in the same book, iv. 73. (Bd.) You say also, نَفَرُوا لَهُمْ They went forth to fight them. (TA, from a trad.) And تَفَرُوا إِلى الحَرْب They hastened to the war, or to war. (Msb.) b10: [Hence,] نَفَوُا مَعَهُ; and ↓ أَنْفَرُوهُ, (M, K,) inf. n. إِنْفَارٌ; (TA;) They aided and succoured them: (M, K:) or the former verb, alone, they, being asked to do so, complied, and went forth to aid. (TA.) b11: نَفرَبِنَا: see 2.2 نَفّر, (T, M, A, Msb,) inf. n. تَنْفيرٌ; (Msb;) and ↓ انفر; (T, K;) and ↓ اشتنفر; (T, M, A, Msb;) He made (wild animals, T. Msb, or an antelope. K, or a beast of carriage. M,) to take fright, and flee, or run away at random: (K, TA:) or he made a beast of carriage to become impatient, and to retire to a distance: (A:) or he scared away; or made to flee, and go away, or aside, or apart, or to a distance: (so accord. to an explanation of the intrans. v. from which it is derived, in the M:) you say نَفَّرْتُهُ and ↓ اِسْتَنْفَرْتُهُ and ↓ أَنْفَرُتُهُ: and in like manner, نَفَّرَ عَنْهُ, and أَنْفَرَ عَنْهُ, [meaning, he scared away, or made to take fright and flee, &c., from him or it:] (TA:) الإِنْفَارُ عَنِ الشَّىْءِ, and التَّنْفِيرُ عَنْهُ, and الاِسْتِنْفَارُ, all signify the same, [i. e., the scaring away, &c. from a thing.] (S.) It is said in a trad. of Zeyneb, the daughter of Mohammad, فَأَنْفَرَ بِهَا المُشْرِكُونَ بَعِيرَهَا حَتَّى سَقَطَتْ and the polytheists made her camel to take fright and run away at random with her, so that she fell. And in like manner you say, أُنْفِرَبِنَا, and نُفِرَبِنَا, [or نُفَّرَبِنَا Our camels were scared away with us; or made to take fright and run away at random with us: or] we were made to be persons having camels taking fright and running away at random. And تَنْفِيرٌ signifies The chiding camels or sheep or goats, and driving them from the pasturage. (TA.) b2: [Hence] بَشِّروا وَلا تُنَفِّرُوا (assumed tropical:) [Rejoice people by what ye say. and] do not encounter them with [roughness and violence and] that which will incite them to نُفُور [i. e. flight or aversion]. (TA.) See the act. part. n., below. b3: [Hence also,] نَفِّرْ عَنْهُ, (S, K,) inf. n. تَسنْفِيرٌ. (TA.) (assumed tropical:) Give thou to him a لَقَب [meaning a nickname or name of reproach], (S,) or a لَقب that is disliked: (K:) as though they held such to be تَسْفِيرٌ لِلْجِنِّ وَالعَيْنِ عَنْهُ [a means of scaring away the jinn, or genii, and the evil eye, from him]. (S, K.) An Arab of the desert said, When I was born, it was said to my father, نَفِّرْ عَنْهُ: so he named me قُنْفُد [hedge-hog], and surnamed me أَبو العَدّآءِ [father of the quick runner]. (S.) 3 نَاْفَرَ [نَافَرَا, inf. n. مُنَافَرَةٌ, (tropical:) They shunned or avoided each other; regarded each other with aversion. But perhaps this signification is only post-classical. b2: And hence, (tropical:) They (two things) were incongruous, or discordant, each with the other. But perhaps this signification, also, is only post-classical. See also 6.]4 أَنْفَرَ see 2, in several places. b2: أَنْفَرُوا Their camels took fright and ran away at random, (نَفَرَت, K, TA,) and became separated or dispersed. (TA.) b3: See also 1, last signification.5 تنفّر عَنِ الحَقِّ: see 1.6 تَنَاْفَرَ [تنافروا (tropical:) They shunned or avoided one another; regarded one another with aversion. But perhaps this signification is only post-classical. b2: And hence, تنافرت الأَشْيَآءُ (tropical:) The things were incongruous, or discordant, one with another. But perhaps this signification, also, is only postclassical. See also 3.] b3: تنافروا فِى الأَمْرِ, or لِلْأَمْرِ: see 1, towards the end. See also تَنَافَرَا in the K: and compare 6 in arts. نفد and نفذ.10 إِسْتَنْفَرَهُمْ He (the Imám) incited, and summoned or invited them to go forth, لِجِهَادِ العَدُوِّ to war against the enemy: (T, Mgh:) or imposed upon them the task of going forth to war, light and heavy: [see Kur, ix. 41:] (A:) or he demanded, sought, or desired, of them aid. (M, * K, TA.) b2: See also 2. in three places. b3: And see 1, in two places, near the beginning.

نَفْرٌ: see نَافِرٌ, of which it is a quasi-pl.: b2: and نَفِيرٌ: b3: and نَفَرٌ.

نِفْرٌ an imitative sequent to عِفْرٌ, (T, M, K,) and so is ↓ نَفِرٌ to عَفِرٌ, (Sgh, K, but omitted in some copies of the K,) and ↓ نِفْرِيَةٌ to عِفْرِيَةٌ, (T, M, K,) and ↓ نِفْرِيتٌ to عِفْرِيتٌ, (T, S, M, K,) and ↓ نُفَارِيَةٌ to عُفَارِيَهٌ, (T, M, K,) and ↓ نِفْرِيتَةٌ to عِفرِيتَةٌ; (K;) denoting corroboration. (S.) نَفَرٌ A number of men, from three to ten; (S, Msb;) as also ↓ نَفْرٌ and ↓ نَفْرَةٌ and ↓ نَفِيرٌ: (S:) or to seven: (so in a copy of the Msb, [but probably سبعة is a mistake for تسعة nine: this appears likely from what here follows:]) or a number of men less then ten; (Az, T, M, K;) as also ↓ نَفِيرٌ; (K;) and so رَهْطٌ; (Az, T;) and some add, excluding women: (TA:) accord. to Fr, (S,) a man's people or tribe consisting of his nearer relations; as also ↓ نَفْرَةٌ; syn. رَهْطٌ, (S, IAth,) and عَشِيرَةٌ: (IAth:) [see also نَفْرَةٌ:] accord. to Kr, (M,) all the men or people: (M, K:) accord. to Lth, you say, هٰؤُلَآءِ عَشَرَةُ نَفَرٍ, i. e. these are ten men: but one does not say, عِشْرُونَ نَفَرًا, nor more than عَشَرَة: and Abu-l- 'Abbás says, that نَفَرٌ, like قَوْمٌ and رَهْطٌ, has a pl. signification, without any proper sing.; and is applied to men, exclusively of women: (T:) it is a quasi-pl. n.: (TA:) and its pl. is أَنْفَارٌ; (M, K;) occurring in a trad., in the phrase أَحَدٌ مِنْ أَنْفَارِنَا, which IAth explains as meaning any one of our people; syn. قَوْمِنَا: (TA:) and ↓ نَفِيرٌ, occurring, in the accus. case, in the Kur, xvii. 6, is, accord. to Zj, a pl. [or rather quasipl. n.] of نَفَرٌ, like عَبِيدٌ and كَلِيبٌ. (M.) [See also نَفِيرٌ, below.] Imra-el-Keys says, describing a man as an excellent archer, فَهْوَ لَا تَنْمِى رَمِيَّتُهُ مَا لَهُ لَا عُدَّ مِنْ نَفَرِهْ (S,) And he is such that the animal shot by him does not go away after it has been shot and then die. What aileth him? May he be killed, so as not to be numbered among his people. The latter hemistich is a proverb. (Meyd.) The poet here utters an imprecation against the man, but in so doing praises him; as when you say, of a man whose action pleases you, مَا لَهُ قَاتَلَهُ اللّٰهُ and أَخْزَاهُ اللّٰهُ [q. v.]. (S.) The rel. n. is ↓ نَفَرِىٌّ. (Sb, M.) A2: [Accord. to the Msb, it is also a simple subst. from نَفَرَ: and app. as signifying especially Aversion.]

نَفِرٌ: see نِفْرٌ.

نَفْرَةٌ: see نَفِيرٌ. b2: A man's near kinsmen; syn. أُسْرَةٌ (T, K) and فَصِيلَةٌ; (K;) who are angry on account of his anger; (K;) as also ↓ نُفْرَةٌ, mentioned by Sgh and others, (TA,) and ↓ نُفُورةٌ (T. K) and ↓ نَافِرَةٌ (A, * K) and ↓ نَفَرٌ: (T:) and نُفُورَةٌ signifies a man's near kinsmen (أُسْرَة) who go forth with him to war when an event befalls him or oppresses him severely or suddenly. (TA.) You say, جَآءَنَا فِى نَفْرَتِهِ and ↓ نَفَرِهِ, (T, TA,) &c., (TA,) He came to us among his near kinsmen, (T, TA,) &c. (TA.) And, غَلَبَتْ نُفُورَتُنَا نُفُورَتَهُمْ Our near kinsmen overcame their near kinsmen. (T, TA.) See also نَفَرٌ, in two places: and see نَفِيرٌ.

نُفْرَةٌ (Sgh, K) and ↓ نُفَرَةٌ (K) A thing that is hung upon a child for fear of, (K,) or to repel, (Sgh,) the evil eye. (Sgh, K.) A2: See also نَفْرَةٌ.

نَفَرِىٌّ: see نَفَرٌ, last sentence but one.

نِفْرِيَةٌ and نِفْرِيتٌ and نِفْرِيتَةٌ: see نِفْرٌ.

نِفَارٌ a subst. from نَفَرَتِ الدَّابَّةُ. Ex. فِى الدَّابَّةِ نِفَارٌ [In the beast of carriage is a disposition to take fright and run away at random]. (S.) and in like manner, from نَفَرَ said of a wild animal. (Msb.) نَفُورٌ: see نَافِرٌ.

نَفِيرٌ A people hastening to war, or to some other undertaking: an inf. n. used as a subst.: (Msb:) or a people going to execute an affair: (S:) or a people going with one to fight; as also ↓ نَفْرَةٌ [q. v.] and ↓ نَفْرٌ: (M, K:) each is a noun having a pl. signification: (M:) or the first and last signify a company of men: and the pl. of each is أَنْفَارٌ: (M:) or the first, (S,) or all, (K,) a people, (S,) or company, (K,) preceding in an affair: (S, K:) or the first, those of a man's people who go forth with him to war: or it is a pl. [or quasi-pl.] of نَفَرٌ, signifying men assembled to go to the enemy: (Bd, xvii. 6:) or aiders, or assistants. (M.) [See نَفَرٌ, in two places.] You say, جَآءَتْ نَفْرَةُ بَنِى فُلَانٍ, and نَفِيرُهُمْ, The company of the sons of such a one, that came forth to execute an affair, arrived. (S, TA.) نَفِيرُ قُرَيْشٍ means Those of Kureysh who went forth to Bedr to defend the caravan of Aboo-Sufyán, (M,) which was coming from Syria. (T.) Hence the proverb, فُلَانٌ لَا فِى

العِيرِ وَلَا فِى النَّفِيرِ [Such a one is neither in the caravan nor in the company going forth to fight]: applied to him who is not regarded as fit for a difficult undertaking: because none held back from the caravan and the fight except him who was crippled by disease and him in whom was no good; (TA:) or the original words of the proverb are لا فِى العِيرِ وَلَا فِى النَّفِيرِ: and these words were first said by Aboo-Sufyán, with reference to the Benoo-Zuhrah, when he found them turning back towards Mekkeh; and, accord. to As, are applied to a man who is held in low and little repute. (Mgh.) [See also Freytag's Arab. Prov., ii. 500.]

نُفُورَةٌ: see نَفْرَةٌ, in three places.

نُفَارِيَةٌ: see نِفْرٌ.

نَافِرٌ [and ↓ نَفُورٌ] and ↓ مُسْتَنْفِرٌ signify the same; [i. e., Taking fright, and fleeing, or running away at random: or being, or becoming, impatient, of or at a thing, and retiring to a distance: or fleeing, and going away or aside or apart or to a distance: or the second, being of an intensive form, signifies, as also ↓ يَنْفُورٌ, that does so much or often; or wont or apt to do so:] (TA:) and نَفْرٌ is a pl. of نَافِرٌ, (K,) or [rather] a quasi-pl., like as صَحْبٌ is of صَاحِبٌ, and زَوْرٌ of زَائِرٌ. (M.) You say, دَابَّةٌ نَافِرٌ, and ↓ نَفُورٌ, [A beast that takes fright and runs away at random: &c.:] (M, K:) accord. to IAar, one should not say نَافِرَةٌ (M) [unless using it as an epithet applied to a broken pl. of a subst., as will be seen below]. It is said in a proverb, ↓ كُلُّ أَزَبَّ نَفُورٌ [Every one, of camels, that is hairy on the face is wont to take fright and run away at random: see art. زب]. (M.) You say also ↓ ظَبْىٌ يَنْفُورٌ, (M, K, *) in some copies of the K, نيفور, (TA,) A gazelle that takes fright and flees much or often; or that is wont to do so. (M, K. *) And it is said in the Kur, [lxxiv. 51,] فَرَّتْ مِنْ ↓ كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ قَسْوَرَةٍ, i. e., نَافِرَةٌ, [As though they were asses taking fright and running away at random, that have fled from a lion:] and (accord. to one reading, T) ↓ مُسْتَنْفَرَةٌ, (T, S,) meaning, made to take fright and run away at random; (T;) or frightened, or scared. (S.) b2: أَنَا نَافِرٌ مِنْ هٰذَا الامر (tropical:) I shrink from this thing or affair; am averse from it; do not like or approve it. and هِىَ نَافِرَةٌ مِنْ زَوْجِهَا (tropical:) [She is averse from her husband; she shuns or avoids him]. (A.) نَوْفَرٌ: see art. نيلوفر.

نَافِرَةٌ: see نَفْرَةٌ.

مُنَفِّرٌ act. part. n. of 2, q. v. b2: (assumed tropical:) One who encounters people with roughness and violence [and that which incites them to flight or aversion: see 2]. (TA, from a trad.) مُسْتَنْفِرٌ: see نَافِرٌ; the first and third in two places.

مُسْتَنْفَرٌ: see نَافِرٌ; the first and third in two places.

يَنْفُورٌ: see نَافِرٌ; the first and third in two places.

حمو وحمى: حمى. لا يقال: حمى المكان من الناس فقط (لين) بل حماه عن الناس وعلى الناس (معجم البلاذري) وانظر معجم أبي الفداء.
وحمى المكانَ لخيل المسلمين (معجم البلاذري).
كان يحمي أملاكهم: كان لا يأخذ الضريبة من أملاكهم (أماري ص445).
حمى في اللعب: أصر على اللعب مع الخسارة (بوشر).
حَمَّى: حامي، ساعد، انجد، عاون (ألكالا).
وحَمَّى الفرن: حمِّه وأحماه وسخنه (بوشر).
وحَمَّى: استفز، هيَّج، حمَّس، حثَّ، حرضَّ (بوشر).
وحَمَّى: غسل بالحمام (بوشر) وقد اختلط عنده بمادة حَمَّ.
حامي: دافع (بوشر) وحامي: قاوم، حسب ما جاء في معجم مسلم وقد ورد الفعل في البيت الذي ورد في القافية.
حامي عن فلان: دافع عنه أمام القضاء (بوشر).
حامي لفلان: تحزَّب له (بوشر) وقد ذكر فريتاج باللاتينية ما معناه: تجنَّب الرجل وابتعد عنه وهو معنى لم يجده في معجم جوليوس ولعله أخذه من عبارة للبيضاوي نقلها دي ساسي في الطرائف (1: 340) حيث تحامى فلاناً: تجنَّب القرب منه، وهو إذا قد أخطأ بــسبب خطأ ورد في كتابة الكلمة. إذ الصواب قراءتها تحامى كما ورد في طبعة فليشر (1: 604) بدل حامى.
أحمى: حمى، دافع عنه، حامى (انظر لين في مادة حمى، فوك، ألكالا) ويقال: أحمى بفلان (أخبار ص41).
وأحمى على: بمعنى سخَّن (ابن جبير ص343).
تَحَمَّى: استقر في حمى (رايت ص77).
تحامى: تجنَّب، ويتعدى أيضا بعن (الادريسي ص213).
يتحامى عنه: يمكن مقاومته (بوشر).
احتمى: تحرز، تحصَّن، اعتصم (المقر 1: 913) مع تعليقة فليشر في إضافات وتصحيحات) وفي النويري (أسبانيا ص 6447): بلغة أنه احتمى بواد.
واحتمى: دافع عن (الكالا) وانظر المقري (2: 402) واحتمى: دافع عنه أمام القضاء (ألكالا).
يُحْتَمى: يمكن حمايته والدفاع عنه (بوشر).
واحتمى: حامى، ساعد، أنجد، عاون، (فوك). واحتمى إلى: احتمى به، لجأ إليه (بوشر).
واحتمى تحت: لاذ، آوى، التجأ (بوشر).
واحتمى من: اعتصم من، توقَّى من (بوشر، معجم المختارات).
حِمْيَة: ليست احتماء من الطعام فقط بل احتماء عن الطعام أيضا (بوشر) وفي معجم فوك: احتمى به.
احتمى عن الإفراط: اعتدل، اقتصد (بوشر) احتمى: ذكرت في معجم فوك في مادة: ( Calefacere) .
احتمى: كان سريع الغضب (أخبار ص55).
حمو: سيال حراري، مولد الحرارة (بوشر).
حمو: حُمرة، التهاب الجلد (بوشر) وفيه حمر.
حَمْوٌ: هي عند العامة بثور تحدث في الفم والأطباء يسمونها: بثور الفم (محيط المحيط).
حمو النِيل: هو في مصر الجر اليابس (سنج).
حموة: بثرة (بوشر).
حموي: نسبة إلى الحمو، بثرى (بوشر).
حِمًى: غيضة، موضع مزروع أشجارا (دي ساسي، طرائف 3: 154).
وموضع واسع فيه بساتين ورياض (الإدريسي ص109).
وحمى: الموطن الذي يقطنه الحبة (دي ساسي طرائف 3: 154، ابن خلكان 1: 62).
والحمى عند الصوفية: السماء، لأن الله تعالى وهو حبيبهم فيها (دي سلان ترجمة ابن خلكان 1: 123).
وحمى: ملاذ، ملجأ (بوشر).
وحمى: حصانة، حق اللجوء (بوشر).
دار الحمى: ملاذ، ملجأ (بوشر).
وحمى: فترة يمنع فيها استخدام المياه (معجم الأسبانية ص138).
والحمى: حيوان غير معروف في أوربا يشبه الأروي. أنظر: مجلة الشرق والجزائر (7: 39).
حَمْيِة: يقول أبو الوليد (ص157): هكذا يجب أن تنطق وإن معناها: انفة، فهو يظن إنها كلمة حَمِيَّة (انظر لين) كما هي في المطبوع (ص249).
حَمِيَّة: تدل خاصة على صفة لعرب الجاهلية وهي التمسك بصالح القبيلة التي إليها ينتسبون فهي ترادف كلمة عصبية وضد كلمة ديانة. ففي كتاب ابن حيان (ص52 ق): فتعارضت الشهادات وظهرت الحميات وعطلت الديانات. وفيه (ص53 و): وأحب خيار كل قوم أن يظهر سفهاؤهم حمية جاهلية. وعند ابن عباد (1: 301): تشيُّعاً لم يكن له أصل إلا شوم الحمية ولوم العصبية.
ويقول صاحب الاكتفاء (ص126 ق) في كلامه عن النصارى وإن المصلحة الدينية تربط بعضهم ببعض: يقول موسى لجوليان الذي يسيء به الظن: وبينك وبين ملكك حمية الجاهلية واتفاق الدين (أماري ص429).
وحميَّة: حرارة، حُميّا، شرة، نشاط بالمعنى الخاص (الادريسي ص5) ومجازا: غيرة، همَّة، هيجان النفس، ثوران، طيش، حدَّة (بوشر) أخذته الحَميَّة أو أثارت فيه الحمية: أحتدَّ، استشاط غضبا، تميز من الغيظ (بوشر).
على حمية: في مأمن، في أمان (ألف ليلة برسل 10: 358، 362) وفي طبعة ماكن: على حماية.
حَمَاوَة: حميّة، حدة، حُميَّا (بوشر).
حَمَايَة (تصحيف حَمَاة): أم الزوجة (بوشر).
حِمَايَة: رعاية، مساعدة، محاماة (ألكالا).
على حماية: في أمان، غير لائق ولا هلع. غير مضطرب البال (ألف ليلة 4: 321، 323) وفي طبعة برسل: على حمية.
حِمَاية: ضريبة على الأرض أو على البضائع. (وقد أطلق عليها ذلك بــسبب الحماية التي يحصل عليها صاحب الأرض أو صاحب البضاعة) (مملوك 2، 2: 129) ويظهر أن كاترمير أراد أن تحل هذه التعليقة محل التعليقة التي ذكرها في (مملوك 1، 1: 251).
وفي ألف ليلة (برسل 9: 232): هي الضريبة التي يدفعها الحاني أي صاحب الخمارة أي الوالي ليسمح له بمزاولة مهنته هذه.
وفيها: فعمل الوالي عليَّ حماية، وفي طبعة ماكن: فجعل الوالي عليَّ قانونا.
وحِماية: من دخل في حماية إحدى الدول الأجنبية (محيط المحيط).
حميان: محتد، مستشيط غضبا (بوشر).
حام: مــسبب الحرارة، مُلهب.
وحام: ذو شرة، أشر.
وحام: كحولي، حاو الكحول.
وحام: حاد الطبع، ذو حدَّة (بوشر).
وطباق حام: حاد (بوشر).
وحام: نشيط، ذو همة (بوشر، همبرت ص223).
أخذ بالحامي: عامله بعنف وجفاء (بوشر).
عمل بالحامي والبارد: استعمل كل الوسائل لينجح (بوشر) الحامية: الجند، ضد الرعية (المقدمة 3: 273، تاريخ البربر 1، 1: 28، 34، 107، 186، 198، الخ، ابن حيان ص86 و، الخطيب ص7 و). ويقال أيضا: أهل الحامية (تاريخ البربر 1: 1).
أحمى: خير من يحامي ويدافع عن نفسه، أشجع أو الشجع (المقري 2: 402).
مَحْمِيَّة: حَمِيَّة، غضب، سخط، فعند ابن حيان (ص53 و): فغضبت العرب عند ذلك وازدادت حقدا والتظت محمية. وفي (ص64 و) منه: هاجت محميته (ص64 ق). مُحامٍ: حائط: ارض يحيط بها حائط. (ألكالا).
ومُحام: مؤاكل يأكل اللحم بيديه ويخلطه بغيره ويحتكره لنفسه ليمنع الآخرين منه (دوماس حياة العرب ص315).
مُحَاماة: مرافعة محام في المحكمة (بوشر).
محامِية: مرافعة محام في المحكمة. دفاع عن قضية أو شخص.

جرثم

Q. 2 تَجَرْثَمَ: see 3, in two places.

A2: تجرثم الشَّىْءَ He took the greater, main, or chief, part of the thing. (K.) Q. 3 اِجْرَنْثَمَ He, or it, drew himself, or itself, together; contracted; or shrank: (TA, Har p. 297:) from جُرْثُومَةٌ signifying the “earth collected around a tree.” (Har ib.) Also, and ↓ تجرثم, It (a thing, S) collected itself together, or became collected, (S, K,) and kept to a place. (K.) Hence, in a trad., ↓ وَعَادَ لَهَا النِّقادُ مُجْرَنْثِمًا And the lambs, by reason of it, namely, the vehement drought, became collected, or drawn, together [in one place, and kept to it]. (TA.) b2: He (a man, TA) fell from a high, or higher, to a low, or lower, place; as also ↓ تجرثم. (K, TA.) جُرْثُمَةٌ: see what next follows.

جُرْثُومَةٌ [and accord. to Golius, as on the authority of the S, جُرْثُومٌ, but this I have. not found in any Lexicon but his and that of Freytag,] The root, lowest part, base, stock, or source, syn. أَصْلٌ, of a thing; (S, Mgh, K;) whatever the thing be; (Mgh;) as also ↓ جُرْثُمَةٌ: (TA:) and the place of collection thereof: (Mgh, TA:) or the earth that is collected at the roots, or lower parts, of trees: (K:) or the earth collected around a tree: (Har p. 297:) or the root of a tree to which the earth is collected: (Lth, TA:) pl. جَرَاثِيمُ. (Mgh.) One is related to have said, الأَسْدُ جُرْثُومَةُ العَرَبِ فَمَنْ أَضَلَّ نَسَبَهُ فَلِيَأْتِهِمْ [ElAsd are those, of the Arabs, to whom most others congregate: therefore whoever loses his genealogy, let him come to them]: meaning الأَزْدُ. (TA.) And جَرَاثِيمُ جَهَنَّمَ means The greater, main, or chief, degrees of the punishment of Hell. (Mgh.) b2: The base (أَصْل) of a sandhill overlooking what surrounds it. (Har p. 99.) and the pl. (جراثيم), Places elevated above the ground, composed of clay and earth collected together. (TA.) b3: The earth collected by ants; (TA;) an ant-hill: (K:) or جُرْثُومَةُ النَّمْلِ signifies the ant-hill. (S.) b4: The earth, or dust, that the wind raises, or sweeps up and scatters. (K.) b5: The غَلْصَمَة [or epiglottis]. (K.) مُجْرَنْثِمٌ: see 3. b2: رَكَبٌ مُجْرَنْثَمٌ [in the CK, erroneously, رَكْبٌ مُجْرَنْثَمٌ,] i. q. مُسْتَهْدِفٌ, (K, TA, [in the CK, erroneously, مُسْتَهْدَفٌ,]) i. e., A wide, elevated pubes. (TA in art. هدف.)

ك

أب1 كَئِبَ, aor. ـَ inf. n. كَأْبَةٌ and كَآبَةٌ (S, K) and كَأْبٌ (K) and كَأْبَآءُ; (TA;) and ↓ اكتأب; (S, K;) He was in an evil state, and broken [in spirit] by grief, or mourning; (S, K;) he was in grief, unhappy, sorrowful, or sad. (K.) See also 4.4 اكأبهُ He caused him to grieve, or mourn, or to be unhappy, sorrowful, or sad; (K;) threw him into grief, or mourning, &c. (TA.) b2: اكأب He was in grief, or mourning; was unhappy, sorrowful, or sad: (K:) or he entered upon a state of grief, mourning, unhappiness, sorrow, or sadness; or a state of being changed and broken in spirit by reason of intense anxiety. (TA.) See also 1.

A2: He fell into destruction, or ruin. (K.) 8 اكتأب وَجْهُ الأَرْضِ (tropical:) [The face of the earth, or land, became of sad aspect]. (TA.) See 1.

كَئِبٌ: see كَئِيبٌ.

كَأْبَآءُ Grief, mourning, unhappiness, sorrow, or sadness: (K:) [in which sense the inf. n. كَآبَةٌ is more commonly used:] or intense grief, &c.: used both as an inf. n. and as an epithet. (TA.) See كَئِيبٌ.

كُؤَبَةٌ i. q. تُؤَبَةٌ, in the following phrase مَا بِهِ كؤبةٌ There is nothing in him for which he should be ashamed. (K.) كَئِيبٌ (S, K) and ↓ كَئِبٌ and ↓ مَكْتَئِبٌ (K) A man in an evil state, and broken [in spirit] by grief, or mourning; (S, K;) in grief, unhappy, sorrowful, or sad. (K.) كَئِيبَةٌ and ↓ كَأْبَآءُ the same, as applied to a woman. (S.) b2: الارض كَئِيبَةُ الوَجْهِ (tropical:) [The earth, or land, is of sad aspect.] (TA.) مُكْتَئِبٌ see كَئِيبٌ. b2: رَمَادٌ مُكْتَئِبُ اللَّوْنِ Ashes of a colour inclining to black; (S, K;) as is the colour of him who is in an evil state, or broken [in spirit] by grief. (S.)

علم قوس قزح
هو علم باحث عن كيفية حدوثه وسبب حدوثه وسبب استدارته واختلاف ألوانه وحصوله عقيب الأمطار وطرفي النهار وحصوله في النهار كثيرا وفي ضوء القمر في الليل أحيانا وأحكام حدوثه في عالم الكون والفساد إلى غير ذلك من الأحوال ذكره أبو الخير وعده من علم الطبيعي ومثله في مدينة العلوم. علم القيافة
هو على قسمين:
قيافة الأثر ويقال لها العيافة وقد مرت.
وقيافة البشر وهي المرادة ههنا وهو علم باحث عن كيفية الاستدلال بهيئات أعضاء الشخصين على المشاركة والاتحاد بينهما في النسب والولادة في سائر أحوالهما وأخلاقهما.
والاستدلال بهذا الوجه مخصوص ببني مدلج وبني لعب ومن العرب وذلك لمناسبة طبيعة حاصلة فيهم لا يمكن تعلمه.
وحكمة الاختصاص تؤول إلى صيانة النسبة النبوية كما قال بعض الحكماء.
وخص ذلك بالعرب ليكون سببــا لارتداع نسائهم عما يورث خبث الحس وشوب النسب من فساد البذر والزرع وحصول هذا العلم بالحدس والتخمين لا بالاستدلال واليقين والله سبحانه وتعالى أعلم.
حكي أن الإمام الشافعي ومحمد بن الحسن رأيا رجلا فقال محمد: أنه نجار.
وقال الشافعي: إنه حداد فسألاه عن صنعته فقال: كنت حدادا والآن نجار.
وإنما سمي بقيافة البشر لكون صاحبه متتبع بشرات الإنسان وجلوده وأعضاءه وأقدامه.
وهذا العلم لا يحصل بالدراسة والتعليم ولهذا لم يصنف فيه.
وذكروا أن إقليمون صاحب الفراسة كان يزعم في زمانه أنه يستدل بتركيب الإنسان على أخلاقه فأراد تلامذة بقراط أن يمتحنوه به فصوروا صورة بقراط ثم نهضوا بها إليه وكانت يونان تحكم الصورة بحيث تحاكي المصورة من جميع الوجوه في قليل أمرها وكثيره لأنهم كانوا يعظمون الصورة ويعبدونها فلذلك يحكمونها وكل الأمم تبع لهم في ذلك ولذلك يظهر التقصير من التابعين في التصوير وظهورا بينا فلما حضروا عند إقليمون ووقف على الصورة وتأملها وأمعن النظر فيها قال: هذا رجل يحب الزنا وهو لا يدري من هو فقالوا له: كذبت هذه صورة بقراط فقال: لا بد لعملي أن يصدق فاسألوه فلما رجعوا إليه وأخبروه بما كان قال: صدق إقليمون أنا أحب الزنا ولكن أملك نفسي كذا في تاريخ الحكماء.
قال في مدينة العلوم: ومبنى هذا العلم ما يثبت في المباحث الطبية من وجود المناسبة والمشابهة بين الولد ووالديه وقد تكون تلك المناسبة في الأمور الظاهرة بحيث يدركها كل أحد وقد يكون في أمور خفية لا يدركها إلا أرباب الكمال.
ولهذا اختلف أحوال الناس في هذا العلم كمالا وضعفا إلى حيث لا يشتبه عليه شيء أصلا لــسبب كماله في القوتين أي القوة الباصرة والقوة الحافظة اللتين لا يحصل هذا العلم إلا بهما وهذا العلم موجود في قبائل العرب ويندر في غيرهم لأن هذا العلم لا يحصل إلا بالتجارب والمزاولة عليه مددا متطاولة ولهذا لم يقع في هذا العلم تصنيف وإنما هو متوارث ولاهتمام العرب بهذا العلم اختص بهم وتوارثه خلف عن سلف ولهذا لم يوجد في غيرهم انتهى.
أقول: وقد اعتبر القيافة الشارع أيضا في بعض الأحكام كما ورد في الصحيح من حديث مجزز الأسلمي أنه دخل فرأى أسامة بن زيد وزيدا وعليهما قطيفة قد غطيا رؤوسهما وبدت أقدامها فنظر
إليهما مجزز الأسلمي وقال: إن هذه الأقدام بعضها من بعض فسر بذلك النبي صلى الله عليه وسلم قال الحافظ ابن حجر رحمه الله تعالى: وجه إدخال هذا الحديث في كتاب الفرائض الرد على من زعموا أن القائف لا يعتبر به فإن اعتبر قوله فعمل به لزم منه حصول التوارث بين الملحق والملحق به انتهى. وقد بسط القول في ذلك القاضي العلامة محمد بن علي الشوكاني في مؤلفاته فارجع إليها.