عمــد
عَمَــدْته عَمْــداً وتَــعَمَّــدْتُهُ واعْتَمَدْتُه: قَصَدْته. وُيقال: الْزَمْ عُمْــدتَك: أي قَصدك.
والــعَمُــوْدُ والــعِمَــادُ: واحِدٌ، وجَمْعُها: أعْمِــدَة وعَمَــدٌ وعُمُــدٌ. ويُقال لأصحاب الأخْبِيَةِ الذين لا ينزلون غيرَها: هم أهْلُ عَمُــودٍ وعِمــادٍ.
وعَمَــدْتُ الشيءَ: أي أقَمته. وأعْمَــدْتُه: جَعَلْت تحتَه عِمــاداً. والــعَمُــوْدُ: عِرْقُ الكَبِد الذي يَسْقِيهما.
وُيقال للوَتيْنِ: عَمُــودُ السحْر.
وعَمُــوْدُ البَطْنِ: قيل هو الظَهْرُ، وفي الحديث: " أيما جالِبٍ جَلَبَ على عَمــودِ بَطْنِه ". وقيل: عِرْقٌ مَمْدُودٌ من لَدُنِ الرهَابَةِ الى دوينِ السرة. وعَمُــودُ السِّنانِ: ما تَوَسَّطَ شَفْرَتَيْه من أصلِه.
وُيسَمّى رجْلا الظلِيْم: الــعَمُــودَيْن.
وعَمــودُ الأذُنِ: مُعْظَمُها وقِوامُها. وكذلك عَمُــودُ الأمْر.
وُيقال للرئيس: عَمُــوْدٌ وعَمــيدٌ وعِمَــادٌ، وقد يُجمعُ الــعِمــادُ في هذا على الــعَمَــائد.
والــعَمِــيْدُ: الذي لا يستطيع الجُلوسَ من مَرَضِه حتى يُــعْمَــدَ بِوَسائِدَ، ومنا قَلْبٌ عَمِــيدٌ ومَــعْمــود ومُــعَمَــد. وقيل: بل الــعَمِــيدُ: الذي يَصِلُ الداءُ إلى جَوْف ويُقال: ما يَــعِمــدُكَ: أي يُوجِعك.
وعَمِــدَ من الوَصَب: اشْتَكى، ومنه قَوْلُ أبي جَهْل: أعْمَــدُ من سيد قَتَلَه قَوْمُهُ، ومَعْناه: ليس ذلك بِعَارٍ فأشْكُوه، وقيل: بل هو من قولهم أنا أعْمَــدُ من كذا: أي أعْجَبُ، وقيل معناه: هَلْ زادَ على ذلك. ويقولون: أعْمَــد ُمن كَيْل مُحِق: أي هَلْ زِدْنَا على هذا.
والــعَمِــدُ: المُتَمادي في الغَضَب. والمُــعْمَــدُ: الطوِيلُ. والــعِمَــادُ: الطوْل، ومنه قَوْله عز وجَلً: " إرَمَ ذاتِ الــعِمَــاد " وقَوْلُهم: رفِيْعُ الــعِمــاد.
والــعُمُــدانُ والــعُمُــدانِي والــعُمــد: المُمْتَلىءُ شَباباً العَبْلُ. وبَعيرٌ عَمِــدٌ وسَنَامٌ عَمِــدٌ: إذا كان عظيماً فحُمِلَ عليه ثِقْلٌ فتكسرَ وماتَ شَحْمُه فيه.
وثَرَىً عَمِــدٌ: مُبْتَل. وعَمِــدَتِ الأرْضُ: إذا رَسَخَ فيها المَطَرُ إلى الثرى.

عمــد: عَمَــد الولد: استــعمــل له المــعمــودية. (محيط المحيط).
عَمَّــد ب (بالتشديد): سَند، عَمَــد، أقامه بــعمــاد ودعمــه. (فوك).
عَمــدَّ: شدَّ، مطَّ، وتّر، وأكَّد. (فوك).
عمــد: عَمَــد الولد: استــعمــل له المــعمــودية (م. المحيط ص631، فوك، بوشر هربرت 27، هيلو، تقويم 19: 5 حيث ينبغي أن تحل كلمة غمر محل كلمة عُمّــد.
عمّــد ولداً: بمعنى عَمَــده وهما من اصطلاح النصارى (م. المحيط ص631) أو شاله (بين ذراعيه)، أو كان شبيناً له (بوشر).
عمــد ب: اعتمد، استند إلى، اتكأ على (ديوان الهذليين 133، 3) حيث يجب أن تحل أتَــعمــد محل أتُــعمــد إذ أن الناشر قد وضع الضمة فوق الكلمة والكسرة تحت الكلمة مطالبي.
عمّــد- أنظر الكلمة في معجم (فوك) في مادة Baptizare: تــعمــد واعتمد (رحلة ابن جبير 347: 1، بوشر، م. المحيط). اعتمد على: عزم على، صمم، قصد أن .. (بوشر).
اعتمد على أن: عقد النية على: اعتمدت أروح (بوشر).
تــعمــد ب: وضع (فوك) هذه الكلمة في مادة apropiare اللاتينية مرادفاً ل خصّه ب، وأعتقد إنه كان يريد الإشارة إلى معنى: أبغضه، حقد عليه، وفقاً لما أورده المقري (1: 375، 17) لقد تــعمــدني منذر بخطبته وما عنى بها غيري.
تــعمــد: حرك، أدار، سير (البكري 74: 7) وربما ينبغي أن نقرأها اعتمده (= قصده).
تــعمــد: فلان قبل المــعمــودية (م. المحيط).
عمــد بدلاً من قتل الــعمــد (فنسنت، دراسات 64، ويقال، أيضاً، الــعمــد، فقط (من باب استــعمــال الحذف في علم البيان).
المقتول في الــعمــد. وفيه: ولاة الدم في الــعمــد. وفي (ص621): ولا يحلف أقَلَّ من رَجُليْن.
وفيه: لا يحلف في العهد إلا الذكور.
عمــد: وند (معجم الطرائف).
عَمَــد: في همبرت (ص51) عمــد من دون ضبط للحركات: غصن، فنن.
عمــدة: جمعه عُمَــدْ. (فوك).
عُمْــدة: مثال، قدوة، نموذج. (بوشر).
عُمْــدة، وجمعه عُمَــد: عند المولدين رجل أو أكثر يقام لأجل النظر في أمر ما والإفادة منه أو إجرائه أو لأجل قضاء مصلحة من المصالح. (محيط المحيط).
عِمــاد: ضد رفيع الــعمــاد (لين) ذليل الــعمــاد. (معجم البلاذري).
عَمــوُد: عمــد على النسيج، ومعناها الأصلي دعامة رأسية وتطلق على الخطوط في النسيج. (مملوك 2: 2: 70) وانظر لين في مادة وشيٌ مُــعَمَّــد، وترجمته لها إلى الإنجليزية بما معناه بناء رفيع أي عالٍ خطأ.
عَمُــود: قرش (عمــلة نقدية) ذو أعمــدة (محيط المحيط).
عمــل الــعمــود: اختصار عمــل أهل الــعمــود وهو ديوان البدو، أي دائرة أو مصلحة الضرائب التي تؤخذ من البدو .. (تاريخ البربر 1: 395).
عمــود: تطلق بالأندلس في الجيش الأموي على خيمة كبيرة يسجن فيها الأسرى. ففي حيان (ص86 و): وكان في حبس العسكر رجال من أسرى أهل شذونة كانوا في الــعمــود عند صاحب الصناعة بالعسكر.
عَمُــود: عمــود النسب، شجرة النسب. (المقدمة 1: 308، 309، تاريخ البربر 1: 292161، 2: 73، 560).
عَمــود: قضيب من الحديد لسد الأبواب والنوافذ، مثل alamud بالأسبانية (معجم الأسبانية ص56).
وفي المعجم اللاتيني العربي: Sera عُمُــود (كذَا) و (ضبَّة).
عَمُــود: مِقمَعة، (دبوس صغير تعلوه كتلة معدنية)، (دي يونج، معجم الطرائف).
عَمُــود السرير: يد النقالة أو السرير الذي يحمل عليه الميت. وهما عصوان متوازيتان تمتدان حتى تتجاوزا طرفي السرير، وتستــعمــلان لرفع السرير وحمله (الأغاني ص29).
عَمُــود: يد الآلة الموسيقية المسماة كمنجة. (صفة مصر 13: 322).
عَمــود: خشبة القذافة، حاضن القذافة. (فوك، ألكالا الجريدة الآسيوية 1/ 184، 2: 208).
عَمُــود: جذع، ساق القسم الأكبر من بعض الأشياء: يقال مثلاً عمــود الشجرة أي ساقها. (ابن العوام 1: 634) واقرأ في السطر الثاني عشر منه عنق وفقاً لما جاء في مخطوطتنا بدل (عمــق) وانظر مادة إنْسيّ.
عمــود النهر: الشعبة الرئيسة الأصلية من النهر (معجم الادريسي).
عَمــود: عمــودي، قائم رأسي. يقال مثلاً: خط عمــود (بوشر) وانظر لين.
عمَــادَة: لقب الــعمــيد، ومنصب الــعمــيد، وهو الرئيس، (جريدة الجنوب 1847ص177).
عِمــادة: عمَــاد، الغسل بماء المــعمــودية عند النصارى. (بوشر، همبرت ص154، محيط المحيط).
عمــادى. طلع قوس عمــادى؟ (ألف ليلة برسل 9: 254). ولم تذكر في طبعة ماكن.
عمــادى: نسبة إلى عمــاد وهو الغسل بماء المــعمــودية عند النصارى. (بوشر).
عمــودية: عمــاد، تــعمــيد. (كرتاس ص150).
عامِد. بالعامد= عَمــدّاً أي قصداً، وعن تــعمــد. (ألف ليلة برسل 4: 86).
عامُود، والجمع عواميد: عمــود، عمــاد، دعام دعامة. (بوشر، معجم أبي الفداء، باين سميث 1311، ياقوت 3: 762).
عامود: اسطوان. (بوشر).
عامود: عمــود، قضيب من حديد. (بوشر، ألف ليلة 4: 302).
عامود درابزين: ركيزة صغيرة للدرابزين، قائمة الدرابزين وعمــوده. (بوشر).
عامودة. عامودة الشمعدان: حاملة الشمعدان وهي لوح مدور على عمــود. (بوشر).
عامُوديّ: اسطواني. (بوشر).
إعمــاد: عِمــاد ففي المعجم اللاتيني - العربي tinctio babtismum إعمــاد وطُهْر.
رجل مُــعمَّــد: فسرت بطويل. (الكامل ص739) يوحنا المُــعْمــدَان (سريانية) أو المُــعْمــدانّي: سنت جان باتيست. (بوشر، محيط المحيط). الإدريسي الباب الثالث الفصل الخامس، أبو الفداء (تاريخ ما قبل الإسلام ص58).
يخص المــعمــاد: بيت الــعمــاد، مكان يــعمّــد فيه أو يتضمن أجراء الــعمــاد ومثبت الــعمــاد، سجلّ المــعمــودية. (بوشر).
دين المَــعْمــودَية: الديانة المسيحية. (أماري ديب ص69).
بنو المــعمــودية: النصارى. (أماري ديب ص ؤ222). ابن المــعمــودية. بنت المــعمــودية: ابن بالــعمــودية أو بنت بالــعمــودية. فليول أو فليولة (بوشر).
اِعْتمادَة: اجتهاد، جّد، مثابرة، (فوك).
مُعْتمَّداً: رسمياً، معوّل عليه، (بوشر).

عمــد

1 عَمَــدَهُ, (S, A, O, L, Msb, K,) aor. ـِ (L,) inf. n. عَمْــدٌ; (L, Msb;) and ↓ اعمــدهُ; (Msb, K;) He stayed it, propped it up, or supported it; (S, A, O, L, Msb, K;) namely, a wall, (A, L, Msb,) or other thing; (S, O, L;) i. q. دَــعَمَــهُ: (A, L, Msb:) or ↓ اعمــده, [and app. sometimes عَمَــدَهُ, (see مَــعْمُــودٌ,) and in a similar manner ↓ عمّــدهُ is expl. by Golius, as on the authority of J, whom I do not find to have anywhere mentioned it, but it is probably correct, (see its pass. part. n. in this art.,)] he placed beneath it columns, pillars, or props. (S, O. [See عَمُــودٌ, &c.]) b2: And عَمَــدَهُ, (L, K,) aor. ـِ (L,) or ـُ (TA,) inf. n. عَمْــدٌ, (L,) He struck him, or beat him, with an [iron weapon such as is called] عَمُــود. (O, L, K.) b3: And He struck him, or beat him, upon the part called عَمُــودُ البَطْن. (O, L, K.) A2: عَمَــدَ لَهُ, (S, A, O, L, Msb,) and عَمَــدَ إِلَيْهِ, (L, Msb,) and عَمَــدَهُ, (L, K,) aor. ـِ [or عَمِــدَ and عَمُــدَ, (Har p. 299,)] inf. n. عَمْــدٌ (S, O, L, Msb) and عَمَــدٌ and عِمَــادٌ and عُمْــدَةٌ (Mtr, TA) and عُمُــودٌ (Nawádir el-Aaráb, TA) and مَــعْمَــدٌ; (Ibn-'Arafeh, TA;) and ↓ تــعمّــدهُ, (L, Msb, K,) and لَهُ ↓ تــعمّــد; (S, L;) and ↓ اعتمدهُ; (L, TA;) He intended it, or purposed it; did it intentionally, or purposely; the inf. n. signifying the contr. of خَطَأٌ: (Az, S, L, TA:) he directed himself, or his course or aim, to it, or towards it; made for it, or towards it; made it his object; aimed at it; sought, or endeavoured, after it; or tended, repaired, or betook himself, to it, or towards it; syn. قَصَدَهُ; (L, K;) or قَصَدَ لَهُ, (S, A, O,) or إِلَيْهِ. (Msb.) You say, الأَمْرَ ↓ اعتمد He intended, or purposed, the affair; or aimed at it; &c.; syn. صَمَدَهُ; (A in art. صمد;) or صَمَدَ صَمْدَهُ, i. e. قَصَدَ قَصْدَهُ. (M in that art.) And ذَنْبًا ↓ تــعمّــد He committed a sin, or the like, intentionally. (TA in art. خطأ.) And تــعمّــد ↓ صَيْدًا [He aimed at an object of the chase]. (Sgh, in Msb.) And عَمَــدَ لِرَأْسِهِ بِالعَصَا He aimed at his head with the staff, or stick. (M in art. صمد.) And عَمَــدَهُ, [and عَمَــدَ إِلَيْهِ,] aor. ـِ and ↓ اعتمدهُ; and ↓ تــعمّــدهُ; He betook himself to him, or had recourse to him, in a case of need. (A.) b2: And [hence] one says, فَعَلْتُهُ عَمْــدًا عَلَى عَيْنٍ, (S, O, Msb, K,) and عَمْــدَ عَيْنٍ, (S, A, O, Msb, K,) I did it seriously, or in earnest, and with certain knowledge, or assurance. (S, A, O, Msb, K. [See also عَيْنٌ.]) When a man sees a bodily form and imagines it to be an object of the chase and therefore shoots at it, he cannot use this phrase, for he only aims at what is an object of the chase in his imagination: so says Sgh. (Msb.) A3: عَمَــدَهُ, (S, O, L, K,) aor. ـِ (L,) said of disease, (S, O, L,) It pressed heavily upon him, or oppressed him; (S, O, L, K;) on the authority of IAar: (TA:) and so said of straitness, or confinement, or imprisonment, and captivity; (O;) and it caused him to fall; (O, K;) in this sense in like manner said of confinement, &c.: (O:) also, (O, K,) said of a disease, (O,) it pained him. (O, K.) And عَمَــدَهُ, (K, TA,) aor., in this case, عَمُــدَ, (TA, [but this, I think, requires confirmation,]) It grieved him, or made him sorrowful. (K, TA.) One says, مَا عَمَــدَكَ What has grieved thee, or made thee sorrowful? (TA.) A4: عَمِــدَ, (S, O, L, K,) aor. ـَ inf. n. عَمَــدٌ, (S, O,) said of earth, It became moistened by rain so that when a portion of it was grasped in the hand it became compacted by reason of its moisture: (S, O, L, K:) or it became moistened by rain and compacted, layer upon layer. (L.) And عَمِــدَتِ الأَرْضُ, inf. n. as above, The land became moistened by the rain's sinking into the earth so that when a portion of it was grasped in the hand it became compacted by reason of its moisture. (Az.) b2: Also, (inf. n. as above, L,) said of a camel, He had the inner part of his hump broken [or bruised] by being [much] ridden, while the outer part remained whole, or sound: (S, O, L, K:) or he had his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and broken [or bruised]: whence عَمِــيدٌ and مَــعْمُــودٌ as epithets applied to a man. (L.) And عَمِــدَتْ أَلْيَتَاهُ مِنَ الرُّكُوبِ His buttocks became swollen, and quivered, or throbbed, in consequence of [long and hard] riding. (En-Nadr, O, K.) And عَمِــدَ, aor. and inf. n. as above, said of a pustule, It became swollen in consequence of its having been squeezed before it had become ripe, and its egg [or white globule] did not come forth. (L, TA.) b3: Also He suffered pain. (L.) b4: And, (T, O, L, K,) inf. n. as above, (T, L,) He was, or became, angry: (T, O, L, K:) like عَبِدَ (T, L) [and أَمِدَ and أَبِدَ]. One says, عَمِــدَ عَلَيْهِ He was angry with him. (T, L.) b5: [And He wondered.] One says, أَنَا أَــعْمَــدُ مِنْهُ I wonder at him, or it: (S, O, L, K:) or, as some say, I am angry at him, or it: and some say that it means I lament at, or complain of, him, or it. (L.) أَــعْمَــدُ مِنْ سَيِّدٍ قَتَلَهُ قَوْمُهُ (S, O, L) i. e. Do I wonder at a chief whom his [own] people have slain? (L) was said by Aboo-Jahl (S, O, L) when he lay prostrated at Bedr; meaning, hath anything more happened than the slaughter of a chief by his [own] people? this is not a disgrace [to him]: he meant thereby that the destruction that befell him was a light matter to him: (A'Obeyd, L:) the saying is interrogative; (Sh, L;) أَــعْمَــدُ being app. contracted from أَأَــعْمَــدُ, by the suppression of one of the two hemzehs. (Az, L.) And أَــعْمَــدُ مِنْ كَيْلٍ مُحِّقَ, as related by A'Obeyd, [and thus in the O, in two copies of the S written مُحِقّ, and in a third copy omitted,] or مُحِقَ, without teshdeed, as seen by Az written in an old book, [i. e. Do I wonder at a measure incompletely filled?] is a saying of the Arabs, expl. in the book above alluded to, and, Az thinks, correctly, as meaning is it anything more than a measure incompletely filled? [and in a similar manner, but not so fully, expl. in two copies of the S and in the O:] or, accord. to IB, is it anything more than the fact of my measure's being incompletely filled? (L:) thus expl. also by ISk: and in a similar manner the saying of Aboo-Jahl. (From a marginal note in one of my copies of the S.) b6: عَمِــدَ بِهِ means He kept, or clave, to it; (Ibn-Buzurj, O, K;) namely, a thing. (O.) 2 عمّــد السَّيْلَ, inf. n. تَــعْمِــيدٌ, He stopped, or obstructed, the course of the torrent, so as to make it collect in a place, by means of earth, (O, K,) or the like, (K,) or stones. (O.) b2: See also 1, first sentence. b3: [عمّــدهُ as used by the Christians, and held to be of Syriac origin, means He baptized him: see مَــعْمُــودِيَةٌ.]4 أَــعْمَــدَ see 1, first sentence, in two places. b2: أَــعْمَــدَتَاهُ رِجْلَاهُ occurs in a trad. as meaning His legs rendered him عَمِــيد, i. e. in such a state that he could not sit unless propped up by cushions placed at his sides: (L:) it is of the dial. of Teiyi, who say in like manner أَكَلُونِى البَرَاغِيثُ. (TA.) 5 تَــعَمَّــدَ see 1, former half, in five places.7 انــعمــد It became stayed, propped up, or supported; (S, O, L, K;) said of a wall, (L,) or other thing. (S, O, L.) 8 اِعْتَمَدْتُ عَلَى الشَّىْءِ I leaned, reclined, bore, or rested, upon the thing; stayed, propped, or supported, myself upon it. (S, O, L, Msb.) b2: and [hence] اعتمدت عَلَيْهِ فِى كَذَا (assumed tropical:) I relied upon him in such a thing, or case; (S, O, L;) as also اِعْتَمَدْتُهُ. (L.) And اعتمدت عَلَى الكِتَابِ [and اعتمدت الكِتَابَ, and perhaps بِالكِتَابِ (see De Sacy's Chrest. Arabe, sec. ed., i. 315),] (tropical:) I relied upon the book, and held to it: a metaphorical phrase, from the first above. (Msb.) b3: [Hence also the phrase, used by grammarians, يَعْتَمِدُ عَلَى مَا قَبْلَهُ (assumed tropical:) It is syntactically dependent upon what is before it; as, for instance, an enunciative upon its inchoative, an epithet upon the subst. which it qualifies, and an objective complement of a verb upon its verb. b4: اعتمد المَطَرُ عَلَى الأَرْضِ, a phrase occurring in the K in art. نكح, app. meansThe rain rested upon the ground so as to soak into it: see عَمِــدَ.] b5: اعتمد عَلَى السَّيْرِ He went, or journeyed, gently; went a gentle pace. (L in art. هود.) And اعتمد لَيْلَتَهُ He rode on journeying during his night. (A, O, K.) A2: See also 1, former half, in three places. b2: [اعتمدهُ بِكَذَا means قَصَدَهُ بِكَذَا i. e. He brought to him such a thing; lit. he directed, or betook, himself to him with such a thing: see two exs. in the first paragraph of art. بى.]

عَمَــدٌ: see عَمُــودٌ (of which it is a quasi-pl. n., as it is also of عِمَــادٌ), in four places: and عُمْــدَةٌ.

A2: [It is also an inf. n. of عَمَــدَ لَهُ, q. v.: A3: and the inf. n. of عَمِــدَ, q. v.: b2: and hence it signifies] A swelling, with galls, in the back of a camel. (L.) عَمِــدٌ Earth moistened by rain so that when a portion of it is grasped in the hand it becomes compacted by reason of its moisture: (S, O, L:) or moistened by rain and compacted, layer upon layer. (L.) b2: [Hence] one says, هُوَ عَمِــدُ الثَّرَى abundant in goodness, beneficence, or bounty. (Az, Sh, O, K.) b3: عَمِــدٌ is also applied to a camel, meaning Having the inner part of his hump broken [or bruised] by his being [much] ridden, while the outer part remains whole, or sound: (S, O, L:) or having his hump swollen in consequence of the galling of the saddle and of the cloth beneath it, and broken [or bruised]: fem. with ة: and, with ة, a she-camel broken, or subdued, by the weight of her burden. (L.) Lebeed says, describing rain (S, O, L) that caused the valleys to flow, (S,) فَبَاتَ السَّيْلُ يَرْكَبُ جَانِبَيْهِ مِنَ البَقَّارِ كَالــعَمِــدِ الثَّقَالِ [And the torrent continued during the night, what resembled the heavy, or slow-paced, camel such as is termed عَمِــد overlying its two sides, from the valley of El-Bakkár]: As says, he means that a collection of clouds resembling the [camel termed]

عَمِــد overlay the two sides of the torrent; i. e., that clouds encompassed it with rain. (S, O, L.) b4: Also, applied to a pustule, Swollen in consequence of its having been squeezed before it had become ripe, and retaining its egg [or white globule]. (L.) عُمْــدَةٌ A thing by which another thing is stayed, propped, or supported; a stay, prop, or support; as also ↓ عِمَــادٌ; of which latter the pl. [or rather quasi-pl. n.] is ↓ عَمَــدٌ; (Msb;) as it is also of عَمُــودٌ: (S, Msb, &c.:) a thing upon which one leans, reclines, or bears; upon which one stays, props, or supports, himself: a thing upon which one relies: (S, * O, * L, * K, TA:) and أَمْرٍ ↓ عِمَــادُ (S and K voce قِوَامٌ) and ↓ عَمُــودُهُ and ↓ عَمِــيدُهُ (L) signify the stay, or support, of a thing or an affair; that whereon it rests, or whereby it subsists; its efficient cause of subsistence; that without which it would not subsist: (L, and S * and K * ubi suprà:) and ↓ مُعْتَمَدٌ, applied to a man, is syn. with سَنَدٌ [meaning a person upon whom one leans, rests, stays himself, or relies; a man's stay, support, or object of reliance; like عَمْــدَةٌ and ↓ عِمَــادٌ]: (S and K * in art. سند:) عُمْــدَةٌ is used alike as masc. and fem. and as sing. and dual and pl.: (TA:) one says, أَنْتَ عُمْــدَتُنَا Thou art he to whom we betake ourselves, or have recourse, in our necessities; (A;) or عُمْــدَ تُنَا فِى الشَّدَائِدِ our stay, or support, or object of reliance, (↓ مُعْتَمَدُنَا,) in difficulties: (Msb:) and أَنْتُمْ عُمْــدَتُنَا Ye are they upon whom we stay ourselves, or rely: (TA:) and one says also حَيِّهِ ↓ هُوَ عَمُــودُ He is the stay, or support, of his tribe: (A:) and القَوْمِ ↓ عِمَــادُ means the stay, support, or object of reliance, of the people, or party; syn. سَنَدُهُمْ. (Ham p. 457.) See also عَمُــودٌ, second quarter. b2: [Hence, as used by grammarians,] (assumed tropical:) An indispensable member of a proposition; as, for instance, the agent; contr. of فَضْلَةٌ. (I'Ak p. 143.) b3: Also An intention, a purpose, an aim, or a course: so in the phrase اِلْزَمْ عُمْــدَتَكَ [Keep to thy intention, &c.]. (A.) عِمْــدَةٌ The place that swells, or becomes inflated, in the hump and withers of a camel. (L. [See عَمِــدَ and عَمَــدٌ.]) عُمْــدَانٌ: see عَمُــودٌ, second quarter.

عُمُــدٌّ and ↓ عُمُــدَّانِىٌّ (O, L, K) and ↓ عُمُــدَّانٌ and ↓ مُــعَمَّــدٌ (L) or ↓ مُــعْمَــدٌ (TA) A youth, or young man, full of the sap, or vigour, of youth: (O, L, K:) or bulky, or corpulent, and tall: (L:) the fem. (of every one of these, L) is with ة: (L, K:) and the pl. of the second is ↓ عُمُــدَّانِيُّونَ: and ↓ عُمُــدَّانِيَّةٌ signifies a corpulent, bulky, woman; (O, L;) as also ↓ عُمُــدَّانَةٌ. (O.) عُمُــدَّانٌ (O, K, TA, in the CK عُمَّــدان) Tall; (O, K;) applied to a man; fem. with ة, applied to a woman: (O:) and ↓ مُــعْمَــدٌ, (A, K,) like مُكْرَمٌ [in measure], (K,) or ↓ مُــعَمَّــدٌ, (O,) signifies the same, (A, O, K,) applied to a man; (A;) and so ↓ طَوِيلُ الــعِمَــادِ. (Mbr, L.) b2: See also عُمُــدٌّ, in two places.

عُمُــدَّانِىٌّ, and its pl., and fem.: see عُمُــدٌّ.

عِمَــادٌ: see عُمْــدَةٌ, in four places: b2: and عَمُــودٌ also, former half, in four places. b3: Also Lofty buildings: (S, O, L, Msb, K:) masc. and fem.: (S, O, L, K:) [being a coll. gen. n.:] one thereof is called عِمَــادَةٌ. (S, O, L, Msb, K.) b4: إِرَمُ ذَاتُ الــعِمَــادِ [mentioned in the Kur lxxxix. 6] means Irem possessing lofty buildings supported by columns: or possessing tallness: (L:) or possessing tallness and lofty buildings: (O:) or, accord. to Fr, the possessors of tents; i. e. who dwelt in tents, and were accustomed to remove to places of pasture and then to return to their usual places of abode. (O, L.) b5: طَوِيلُ الــعِمَــادِ: see عُمُــدَّانٌ. b6: Also (i. e. طويل الــعمــاد) (assumed tropical:) A man whose abode is a place known for its visiters. (S, O, L, K.) b7: And فُلَانٌ رَفِيعُ الــعِمَــادِ means (assumed tropical:) [Such a one is a person of exalted nobility; lit.] such a one has a high pole of the tent of nobility. (A.) عَمُــودٌ a word of well-known meaning, (Msb, K,) The عَمُــود of a بَيْت, (S, O,) or of a خَيْمَة; (Mgh;) [i. e.] a pole of a tent; as also ↓ عِمَــادٌ: and a column, or pillar, of a house or the like: (L:) pl. (of pauc., S, O) أَــعْمِــدَةٌ, and (of mult., S, O) عُمُــدٌ, and (quasi-pl. n., L) ↓ عَمَــدٌ. (S, O, L, Msb, K.) [The former is the primary, and more common, meaning: and hence the phrase]

أَهْلُ عَمُــودٍ (Lth, A, Msb) and عُمُــدٍ or ↓ عَمَــدٍ, (Msb,) or this last is not said, (L,) and ↓ أَهْلُ عِمَــادٍ, (Lth, A, Msb, K,) [The people of the tent-pole or of the tent-poles;] meaning the people of, or who dwell in, tents: (Lth, A, Msb, K:) or the last means the people of lofty tents, (K,) or of lofty structures. (TA.) تَرَوْنَهَا ↓ خَلَقَ السَّمٰوَاتِ بِغَيْرِ عَمَــدٍ, in the Kur [xxxi. 9 (and see also xiii. 2)], (O, L,) accord. to Ibn-'Arafeh, (O,) or Fr, (L,) meanseither He created the heavens without عَمَــد [or pillars] as ye see them; and with the sight ye need not information: or He created the heavens with pillars (عَمَــد) that ye see not; [i. e., with invisible pillars;] (O, * L;) the pillars that are not seen being his power; or, accord. to Lth, Mount Káf, which surrounds the world [or earth]; the sky being like a cupola, whereof the extremities rest on that mountain, which is of green chrysolite, whence, it is said, results the greenness of the sky. (L.) And ↓ عَمَــدٍ and عُمُــدٍ in the Kur [civ., last verse], accord. to different readings, are pls. [or rather the former is a quasipl. n.] of عَمُــودٌ; (Fr, L;) or of ↓ عِمَــادٌ; and mean [pillars] of fire. (Zj, L.) b2: Also Any tent (خِبَآء) supported on poles: or any tent extending to a considerable length along the ground, supported on many poles. (L.) b3: See also عُمْــدَةٌ, in two places. b4: [Hence,] A lord, master, or chief, (S, O, K,) of a people, or party; (S, O;) as also ↓ عَمِــيدٌ; (S, A, O, K;) both signify a lord, master, or chief, upon whom persons stay themselves, or rely, in their affairs, or to whom they betake themselves, or have recourse; and the pl. of the latter is عُمَــدَآءُ. (TA.) And (accord. to IAar, O, L, TA) The رَئِيس [or chief, or commander], (so in the L, and in the copy of the K followed in the TA,) or رَسِيل [app. meaning, if correct, the scout, or emissary, or perhaps the advanced guard], (so in the O, and in the CK, and in my MS. copy of the K,) of an army; (O, L, K;) also called the زُوَيْر [which corroborates the former explanation, being syn. with رَئِيس]; (L, TA; [in the O written زَوِير;]) as also ↓ عِمَــادٌ and ↓ عُمْــدَةٌ and ↓ عُمْــدَانٌ. (O, L, K.) b5: Also, [from the same word in the first of the senses expl. above,] A staff, or stick. (L.) b6: And A weapon made of iron, with which one beats, or strikes; (Mgh;) a rod of iron; (L;) [a kind of mace; app. a rod of iron with a ball of the same metal at the head: I have heard this appellation applied to the kind of weapon which I have mentioned in an explanation of طَوَارِقُ, pl. of طَارِقَةٌ, q. v.; and it is vulgarly said, in Egypt, to have been used by the فِدَاوِيَّة, the sect called in our histories of the Crusades “ the Assassins: ”] pl. [of pauc.] أَــعْمِــدَةٌ. (Mgh.) b7: [And A bar of iron, or of any metal. b8: And A perpendicular.] b9: And A slender and lofty mountain: so in the saying, العُقَابُ تَبِيضُ فِى رَأْسِ عَمُــودٍ [The eagle lays her eggs in the top of a slender and lofty mountain]. (A.) b10: عَمُــودُ البِئْرِ [Each of] the two upright supports (قَائِمَتَانِ [or قَامَتَانِ]) upon which is [placed the horizontal cross-piece of wood whereto is suspended] the great pulley (مَحَالَة) of the well: (O, K:) [both together being termed the عَمُــودَانِ:] a poet says, إِذَا اسْتَقَلَّتْ رَجَفَ الــعَمُــودَانْ [When it (the bucket, الدَّلْوُ,) rises, the two upright supports of the piece of wood to which hangs the great pulley tremble]. (O.) b11: عَمُــودُ الظَّلِيم [Each of] the two legs of the male ostrich: (K:) his two legs are called his عَمُــودَانِ. (O, L, TA.) b12: عَمُــودُ الصَّلِيبِ [The upright timber of the cross] is an appellation applied by the vulgar to the star [e] upon the tail of the constellation Delphinus. (Kzw.) b13: عَمُــودُ المِيزَانِ The شَاهِين, (K voce شاهين,) i. e. the beam of the balance; the same as the مِنْجَم, except that it (the عَمُــود) is generally of the قَبَّان, or steelyard. (MA.) b14: عَمُــودُ السَّيْفِ The شَطِيبَة [or شُطْبَة, generally meaning a ridge, but sometimes a channel, or depressed line,] that is in the مَتْن [or broad side, or middle of the broad side, of the blade] of the sword, (En-Nadr, O, K,) in the middle of its مَتْن, extending to its lower part: (En-Nadr, O:) [the swords of the Arabs in the earlier ages being generally straight and twoedged:] and sometimes the sword had three أَــعْمِــدَة [pl. of pauc. of عَمُــودٌ] in its back, termed شُطُب and شَطَائِب. (En-Nadr, O.) b15: And عَمُــودُ السِّنَانِ The ridge (عَيْر, in the O and in copies of the K [erroneously] written غَيْر,) rising along the middle of the spear-head, between its two cutting sides. (ISh, O, L, K. *) b16: عَمُــودُ البَطْنِ The back; (S, A, Mgh, O, L, K;) because it supports the belly: (Mgh, O, L:) or a vein (عِرْق), (K,) or a thing resembling a vein, (O, L,) extending from the place of the رُهَابَة [or lower extremity of the sternum] to a little below the navel, (O, L, K,) in the middle whereof the belly of the sheep or goat is cut open; so says Lth: (O, L:) or, accord. to Lth, a vein extending from the رهابة to the navel. (Mgh.) They said, حمَلَهُ عَلَى عَمُــودِ بَطْنِهِ, meaning He carried it on his back: (S, O, L:) or, in the opinion of A'Obeyd, (tropical:) with difficulty, or trouble, and fatigue; whether upon his back or not. (O, L.) b17: عَمُــودُ الكَبِدِ The rising thing (المُشْرِفُ [app. meaning the longitudinal ligament]) in the middle of the liver: (Zj in his “ Khalk el-Insán: ”) or a certain vein that irrigates the liver: (Lth, O, L, K:) or عَمُــودَا الكَبِدِ signifies two large veins, on the right and left of the navel. (ISh, O, L.) One says, إِنَّ فُلَانًا لَخَارِجٌ عَمُــودُ كَبِدِهِ مِنَ الجُوعِ [Verily such a one has his عمــود of his liver coming forth in consequence of hunger]: (O:) or عَمُــودُهُ مِنْ كَبِدِهِ [his عمــود from his liver]; (L, TA;) and some say that by his عمــود in this saying is meant what here next follows. (TA.) b18: عَمُــودُ السَّحْرِ The وَتِين [app. meaning the aor. a, as though it were considered as the support of the lungs]. (O, K.) b19: عَمُــودُ الأُذُنِ The main part, and support, of the ear: (O, L, K, TA: [in the CK, قَوامُها is erroneously put for قِوَامُهَا:]) or the round part which is above the lobe. (L.) b20: عَمُــودُ القَلْبِ The middle of the heart, (A, L,) lengthwise: or, as some say, a certain vein that irrigates it. (L.) One says, اِجْعَلْ ذٰلِكَ فِى عَمُــودِ قَلْبِكَ Put thou that in the middle of thy heart. (A.) b21: عَمُــودُ اللِّسَانِ The middle of the tongue, lengthwise. (L.) b22: عَمُــودُ الكِتَابِ The text of the book: thus in the saying, هُوَ مَذْكُورٌ فِى عَمُــودِ الكِتَابِ [It is mentioned in the text of the book]. (A, TA.) b23: عَمُــودُ الصُّبْحِ The bright gleam of dawn; (L;) the dawn that rises and spreads, (A, L, Msb, *) filling the horizon with its whiteness: (Msb voce فَجْرٌ:) [app. thus called as being likened to a tent, or long tent:] it is the second, or true, فَجْر, and rises after the first, or false, فجر has disappeared; and with its rising, the day commences, and everything by which the fast would be broken becomes forbidden to the faster. (Msb voce فَجْرٌ.) One says, سَطَعَ عَمُــودُ الصُّبْحِ, (S, O, L,) or ضَرَبَ الصُّبْحُ بِــعَمُــودِهِ, (A,) or ضَرَبَ الفَجْرُ بِــعَمُــودِهِ, i. e. [The bright gleam of dawn] rose and spread. (Msb.) b24: عَمُــودُ الإِعْصَارِ That [meaning the dust] which rises into the sky, or extends along the surface of the earth, in consequence of the [wind called] إِعْصَار [q. v.]. (O, L.) b25: عَمُــودُ الحُسْنِ (assumed tropical:) Tallness of stature. (TA in art. ملأ.) b26: عَمُــودُ النَّوَى (tropical:) The state of distance, from their friends, in which travellers continue. (L.) b27: دَائِرَةُ الــعَمُــودِ The curl of the hair [which we term a feather] on a horse's neck, in the places of the collar: it is approved by the Arabs. (L.) b28: اِسْتَقَامُوا عَلَى عَمُــودِ رَأْيِهِمْ means They continued in the course upon which they placed reliance. (O, K.) A2: Also, i. e. عَمُــودٌ, (accord. to the O and K,) or ↓ عَمِــيدٌ, (accord. to the TA [agreeably with an explanation of the latter in the L],) Affected with vehement, or intense, grief or sorrow. (O, K, TA.) عَمِــيدٌ: see عُمْــدَةٌ b2: and see also عَمُــودٌ, first quarter. b3: Also A man sick, (L,) or very sick, (A,) so that he cannot sit unless propped up by cushions placed at his sides. (A, * L.) b4: Also, and ↓ مَــعْمُــودٌ, (S, O, L, K,) and ↓ مــعَمَّــدٌ, (K,) A man broken, or enervated, by the passion of love; (S, O, K;) and in like manner all the three are applied to a heart: (O:) or the first and second signify a man whose عَمُــود of his heart is severed: (A:) or a man much distressed, or afflicted, by love; likened to a camel's hump of which the interior is broken: (L. [See عَمِــدَ:]) and ↓ مَــعْمُــودٌ signifies diseased, or sick. (L.) b5: See also عَمُــودٌ, last sentence.

A2: عَمِــيدُ الوَجَعِ The place of pain. (L.) عَامِدٌ applied to the latter part of the night, Causing pain. (IAar, O.) And لَيْلَةٌ عَامِدَةٌ A night causing pain. (IAar, Az, O.) مُــعْمَــدٌ A tall [tent such as is called] طِرَافٌ. [So in a copy of the A. [Perhaps a mistranscription for مُــعَمَّــدٌ, q. v.]) See also عُمُــدَّانٌ. b2: And see عُمُــدٌّ.

مُــعَمَّــدٌ, applied to a tent, Set up with poles: (O, K:) occurring in a verse of [the Mo'allakah of] Tarafeh [p. 88 in the EM]. (O. [See also مُــعْمَــدٌ.]) b2: وَشْىٌ مُــعَمَّــدٌ (O, K, TA, in some copies of the K شَىْءٌ,) A sort of وَشْى [or variegated cloth] (O, K, TA) [figured] with the form of عِمَــاد [app. meaning lofty buildings]. (TA.) b3: See also عَمُــدَّانٌ: b4: and عُمُــدٌّ: and عَمِــيدٌ.

مُــعْمِــدَانٌ and مُــعْمِــدَانِىٌّ and مَــعْمُــودَانِىٌّ epithets used by the Christian Arabs, meaning A baptist.]

مَــعْمُــودٌ applied to a thing that presses heavily, such as a roof, Held [up, or supported,] by columns: differing from مَدْعُومٌ [q. v.]. (TA in art. دعم.) A2: Also A person resorted to in cases of need. (A.) A3: See also عَمِــيدٌ, in two places.

المَــعْمُــودِيَةُ, thus correctly, as in the 'Ináyeh, without teshdeed to the ى, but in the copies of the K with teshdeed, [and so in the O; held by some to be of Arabic origin, but by others, of Syriac;] said by Es-Sowlee to be an arabicized word, from مَــعْمُــوذِيت, with the pointed ذ, signifying الطَّهَارَةُ [app. as meaning “ ablution,” or “ purification ”]; (TA;) [Baptism: and baptismal water; expl. as signifying] a yellow water, pertaining to the Christians, (O, K, TA,) consecrated by what is recited over it from the Gospel, (TA,) in which they dip their children, believing that is is a purification to them, like circumcision to others. (O, K, TA.) [See also صِبْغَةٌ.]

مُعْتَمَدٌ: see عُمْــدَةٌ, in two places. b2: [Also A ground of reliance:] one says, مَا عَلَى فُلَانِ مَعْتَمَدٌ [There is not any ground of reliance upon such a one]. (S voce مَحْمِلٌ, q. v.)

عمــى: عَمِــى: حولت عيناه كلتاهما. (ألكالا).
عمــى على: لم ينتبه الى، لم يشعر ب. (ألف ليلة برسل 11: 104).
عمــي النبت. (انظر لين في الآخر) ومن ما ذكره ابن العوَّام (1: 292): عن وعمــي عنها. وفيه (1: 447، 460، 505) حيث عليك أن تقرأ وفقاً لما جاء في مخطوطتنا: ويقطع ما عمــى من عيونه.
عَمَّــى (بالتشديد). عَمَّــى على فلان: أخفي الشيء ولبسه عليه. (ابن جبير ص229) حيث الصواب متــعمــداً.
ويقال أيضاً: عَمَّــى عنه، ففي حياة ابن خلدون (ص215 و): عَمَّــيْت عنه شَأنّ ابن الخطيب ابقاء لمودَّته.
عَمَّــى العُقد: ترك براعم النبات تنمو (انظر عَمِــىَ) وانظر مادة بلقار في الاضافات والتصحيحات.
عَمَّــى القلب: أزعج، أسأم، ضايق. يقال مثلاً: رُح عمــيت قلبي. (بوشر).
أعمــى، أعمــى فلانا عن: صيره أعمــى عن. (الكامل ص215).
عَمَّــى، الــعمــى الكحلى: شلل العصب البصري وتعطله. (دوماس حياة العرب ص 425).
الــعمــا: يا عجبا! يا له من. (بوشر).
الــعمــا عمــا: (ألف ليلة برسل 2: 89) مثل من الأمثال يعني أن الحمقى والمجانين لا يتصرفون إلا بحماقة وجنون. حسب تفسير كوسان دي برسفال له. وانظر (زيشر 7: 573).
العامَّة عمــا: هذا هو الصواب كما ورد في تاريخ الأقباط للمقريزي (ص56) طبعة وستيفلد، وهو أيضاً مثل من الأمثال، فيه أي ذوو عمــا ومعنى المثل أن العامّة يتصرفون بــعمــى وبلا تبصر. (زيشر 1:1).
عُمَــى: أحول، (ألكالا).
عَمِــىْ: أحمق، أبله، مجنون. ففي بسام (3: 30و): ما فيهم إلاّ دَنيء أو عَمِــيَّ أو مُضرّ.
عمــيان: صنف من السمك. (ياقوت 1: 886).
على الــعمــياني: بغباوة، بلا تبصّر، بــعمــى. (بوشر).
عَمَــايَة: عمــى. (فوك).
عَمَــايَة: جهل، جهالة. (فوك).
عَمَــائيّ. الحَضْرَة الــعمــائية عند الصوفية: انظرها في مادة الحضرة.
أعمــى: يقال مجازاً: فاجئة عَمّــياء صَمّاء. (عباد 1: 254)، كما يقال: الفتنة الــعمــياء. (المقري 2: 14) عمــياء الفتنة (تاريخ البربر 2: 32).
العامَّة الــعمــياء: العامّة الجهال (المقري 1: 133).
الأمر أعمــى: الأمر غامض مبهم. هذا إذا كان السيد فليشر مصيب في تصحيحه للمقري (1: 369).
التركيب الأعمــى: التطعيم والتأبير بلا روية ولا تبصر، تطعيم عشوائي. وانظره في مادة تركيب.
دار الــعُمْــيان: نُزُل. فندق. (دومب ص97). أعمــى: لا أدري ما هو معنى هذه الكلمة في كلام ابن العوام (1: 97): الرمل الغليظ الاحرش السيال الأعمــى.
تَــعمِــيّة: أحجية، لغز، (بوشر).
مُــعَمــىَّ: محجي. لغزي (بوشر).
مُــعَمَّــى: أحجية، لغز. (بوشر، المقدمة 3: 23).
مَــعْمِــية: وردت في شعر الأخطل. وقد فسرت في شرحه ب (مَضِلَّةِ). (رايت).

عم

ى1 عَمِــىَ, [aor. ـْ inf. n. عَمًــى, He was, or became, blind, (S, Msb, K,) of both eyes; (Msb, K, * TA;) as also ↓ اِــعْمَــاىَ, aor. ـْ inf. n. اِــعْمِــيَآءٌ; (K;) [said by SM to be like اِرْعَوَى, aor. ـْ inf. n. اِرْعِوَآءٌ; as though اِــعْمَــاىَ were originally اِــعْمَــىَّ, like as اِرْعَوَى is originally اِرْعَوَّ, both being of the measure اِفْعلَّ; but he adds, correctly, that,] accord. to Sgh, اِــعْمَــاىَ is originally like اِدْهَامَمَ, which becomes اِدْهَامَّ, [i. e. it is originally اِــعْمَــايَىَ,] but the latter ى is changed into ا because of the fet-hah of the former, so that it becomes اِــعْمَــايَا, and the two, thus differing, do not easily admit of idghám (TA;) and sometimes the ى of اِــعْمَــاىَ is musheddedeh, (Sgh, K, TA,) so that it becomes [↓ اِــعْمَــاىَّ, aor. ـْ inf. n. اِــعمِــيَّآءٌ,] like اِدْهَامَّ, aor. ـْ inf. n. اِدْهِيمَامٌ; but this is by a straining of a point, and not in use: (Sgh, TA:) and ↓ تــعمّــى, likewise, signifies the same, (K, TA,) i. e., the same as عَمِــىَ. (TA.) And you say also, عَمِــيَتْ عَيْنَاهُ His two eyes were, or became, blind. (TA.) b2: Hence عَمًــى is metaphorically used in relation to the mind, as meaning (tropical:) An erring; the connection between the two meanings being the not finding, or not taking, the right way: (Msb:) or the being blind in respect of the mind: and in this sense, the verb is as above, with the exception of the measure اِفعَالَّ [and the abbreviated form of this]. (K, * TA. [اَفْعَالٍ in the CK in this passage is a mistranscription, for افْعَالَّ.]) You say, عَمِــىَ عَنْ رُشْدِهِ, and حُجَّتِهِ, meaning لَمْ يَهْتَدِ (assumed tropical:) [He did not, or could not, become guided to his right course, and his plea or the like; i. e. he was, or became, blind thereto]. (TA.) And عَمِــىَ عَنْ حَقِّهِ (assumed tropical:) [He was, or became, blind to his right, or due], like عَشِىَ عَنْهُ. (TA in art. عشو.) b3: One says also عَمِــىَ عَلَيْهِ الخَبَرُ (tropical:) The information was, or became, unapparent, obscure, or covert, to him. (Mgh, Msb. *) And عَمِــىَ عَلَيْهِ طَرِيقُهُ, (TA,) and الأَمْرُ, (S, TA,) and الشِّعْرُ, and الكَلَامُ, (Har p. 190,) i. e. (assumed tropical:) [His way, or road, and the affair, and the poetry, or verse, and the speech, or saying,] was, or became, obscure, or dubious, to him; (S, TA, and Har ubi suprá) and so ↓ عُمِّــىَ; (TA;) and ↓ تــعمّــى. (Har ubi suprá.) Hence, accord. to different readings, in the Kur [xxviii. 66], فَــعَمِــيَتْ عَلَيْهِمُ الْأَنْبَآءُ and ↓ فَــعُمِّــيَتْ (assumed tropical:) [And the pleas shall be obscure, or dubious, to them]. (S, TA.) b4: and عَمِــيتُ إِلَى كَذَا (assumed tropical:) I betook myself to such a thing, not desiring any other; as also عَطِشْتُ. (TA. [Accord. to the TA, the inf. ns. of these two verbs, thus used, are عمــيان and عطشان: but they are correctly عَمًــى and عَطَشٌ.]) A2: عَمَــى

المَوْجُ, aor. ـْ (S, K,) inf. n. عَمْــىٌ, (S,) The waves cast the particles of rubbish, or the like, (S, K, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (S, TA.) b2: And عَمَــى بِلُغَامِهِ, (K, TA,) aor. ـْ (TA,) He (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere: (K, TA:) mentioned by ISd. (TA.) b3: And [hence] عَمَــانِى بِكَذَا (assumed tropical:) He cast upon me a suspicion of such a thing. (TA.) b4: عَمَــى, aor. ـْ said of water, (K, TA,) and of other things, (TA,) also signifies It flowed; (K, TA;) and so هَمَى. (TA.) b5: And عمــى النَّبْتُ [app. عَمَــى] and ↓ اعتمى and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning (assumed tropical:) The plant, or herbage, became of its full height, and blossomed; (S, K, TA, in explanation of the last, in art. عم;) and became luxuriant, or abundant and dense. (TA in that art.) 2 عمّــاهُ, inf. n. تَــعْمِــيَةٌ, He rendered him blind, of both eyes: (K, TA:) and (TA) so ↓ اعمــاهُ, (S, Msb, TA,) said of God, (S, TA,) or of a man. (Msb.) Hence the saying of Sá'ideh Ibn-Jueiyeh, وَــعَمَّــى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ [And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.) b2: And [hence] عَمَّــيْتُ الخَبَرَ (assumed tropical:) I made the information unapparent, obscure, or covert. (Msb.) And عمّــى مَعْنَى البَيْتِ, inf. n. as above, (S, K,) (assumed tropical:) He made the meaning of the verse unapparent, obscure, or covert. (K.) And عمّــى مُرَادَهُ (assumed tropical:) He made his meaning enigmatical, or obscure, in his speech, or language. (S, A, K, in art. لغز.) and عمّــى عَلَى إِنْسَانٍ شَيْئًا (assumed tropical:) He made a thing obscure, or dubious, to a man. (TA.) See also 1, latter half, in two places. [And see مُــعَمَّــى.]4 اعمــاهُ: see 2, first sentence. b2: Also He found him to be blind [app. meaning properly, and also (assumed tropical:) in mind]. (K, TA.) b3: مَا أَــعْمَــاهُ meansonly مَا أَــعْمَــى قَلْبَهُ (assumed tropical:) [How blind is his mind!]: (S, K:) for the verb of wonder is not formed from that which is not significant of increase. (S.) 5 تــعمّــى [in its proper sense, and also in a tropical sense]: see 1, in two places.6 تعامى He feigned himself أَــعْمَــى (S, K, TA) [i. e. blind], in respect of the eyes [as is implied in the S], b2: and also (assumed tropical:) in respect of the mind [as is implied in the K]. (TA.) You say, تعامى عَنْ كَذَا (assumed tropical:) He feigned himself ignorant [of such a thing], as though he did not see it; like تَعَاشَى

عَنْهُ. (TA in art. عشو.) 8 اِعْتَمَاهُ He chose it, selected it, or preferred it; syn. اِخْتَارَهُ; (S, K, TA;) i. e., a thing; (S;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم]. (S, TA.) b2: And i. q. قَصَدَهُ [i. e. He tended, betook himself, or directed himself or his course or aim, to, or towards, him, or it; &c.]; (K, TA;) like اِعْتَامَهُ. (TA in art. عيم.) A2: See also 1, last sentence.11 اِــعْمَــاىَّ, and its abbreviated form اِــعْمَــاىَ: see 1, first quarter.

صَكَّةَ عُمْــىٍ: see صَكَّةَ عُمَــىٍّ.

عَمَــا in the phrase عَمَــا وَاللّٰهِ, i. q. أَمَا [expl. in art. اما]: (K, TA:) as also غَمَا, (K in art. غمى,) and هَمَا. (TA.) عَمًــى [sometimes written عَمًــا] inf. n. of عَمِــىَ [q. v.]. (S, * Msb, K.) [Hence the saying, لَا شَلَلًا وَلَا عَمًــى: see 1 in art. شل. Hence also one says, رَكِبَ أَمْرًا عَلَى الــعَمَــى, meaning He ventured upon, or embarked in, an affair blindly; like عَلَى

غَيْرِ بَصِيرَةِ.]

A2: See also أَــعْمَــآءٌ.

A3: And see عَمَــآءٌ, in two places.

A4: Also Stature: and height. (K.) One says, مَا أَحْسَنَ عَمَــى هٰذَا الرَّجُلِ i. e. [How goodly is] the height, or the stature, of this man! (TA.) A5: And Dust; syn. غُبَارٌ. (K.) A6: In the saying of a rájiz, describing a skin of milk, because of its whiteness, يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَــا شَيْخًا عَلَى كُرْسِيِّةِ مُــعَمَّــمَا [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned,] the meaning is looking at it from afar; for الــعَمَــا in this case signifies remoteness. (TA.) عَمٍ, originally عَمِــىٌ: see أَــعْمَــى, in four places.

عَمْــيَةٌ, a contraction of عَمِــيَةٌ fem. of عَمٍ: see أَــعْمَــى.

عِمْــيَةٌ [in the CK erroneously عَمْــيَة] a subst. from اِعْتَمَاهُ in the sense of اِخْتَارَهُ [signifying A thing chosen, selected, or preferred; like خِيرَةٌ, a subst. from اِخْتَارَهُ]. (K, TA.) عَمَــوِىٌّ Of, or relating to, such as is termed عَمٍ

[q. v. voce أَــعْمَــى]. (S, TA.) عَمَــآءٌ, (S, K, TA,) in some of the copies of the K ↓ عَمًــى, and by some thus related in a trad. mentioned in what follows, (TA,) Clouds: or, accord. to Az, [clouds] resembling smoke, surmounting the heads of mountains: (S, Msb:) or lofty clouds: or [in the CK “ and ”] dense: (K, TA:) or dense [clouds such as are termed] غَيْم: (TA:) or raining clouds: or thin clouds: or black: or white: or such as have poured forth their water; (K, TA;) but have not become dissundered like mountains: and ↓ عَمَــآءَةٌ [is the n. un., and] signifies a dense, covering, cloud; as also ↓ عَمَــايَةٌ: or a dense portion of cloud: but some disallow this, and make عَمَــآءٌ to be [only] a coll. n. (TA.) It is related in a trad. that, in reply to the question “ Where was our Lord (meaning the عَرْش [q. v.] of our Lord) before He created his creatures? ” it was said, كَانَ فِى عَمَــآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He (i. e. his عَرْش) was in clouds, or lofty clouds, &c., beneath which was a vacuity, and above which was a vacuity]: or, accord. to one relation, ↓ كَانَ فِى عَمًــى [meaning He was in a vacuity] i. e. there was not with Him anything: or, as some say, it means anything that the intellectual faculties cannot perceive, and to the definition of which the describer cannot attain. (TA.) b2: See also عَمَــآءَةٌ.

أَتَيْتُهُ صَكَّةَ عُمَــىٍّ, (S,) or لَقِيتهُ صَكَّةَ عُمَــىٍّ, and ↓ عُمْــىٍ, which occurs in poetry, (K, TA,) in a case in which the metre requires it, a verse of Ru-beh, who uses it for عَمَــىٍّ, (TA, [which shows, by citing that verse, that عَمًــى, the reading in the CK, is wrong,]) and ↓ أَــعْمَــى, (K,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (S,) or in the most vehement heat of midday in summer (K, and Lh and O and TA in art. صك) when the heat almost blinded by its vehemence; (Lh and O and TA in that art.;) a time in which the divinelyappointed prayer [of midday] is forbidden: it is said only in the hot season; because when a man goes forth at that time, he cannot fill his eyes with the light of the sun; or, as ISd says, because the gazelle seeks the covert when the heat is vehement, and his eye becomes weak by reason of the whiteness of the sun, and the bright shining thereof, and he is dazzled, so that he knocks against his covert, not seeing it: (TA:) عُمَــىّ being an abbreviated dim. of أَــعْمَــى: (S:) or it is a name for the heat, (K, TA,) itself: (TA:) or the name of a certain man, (K, TA,) of [the tribe of] 'Adwán, who used to press forward with the pilgrims when the heat was vehement, as is related in the Nh, or (TA) who used to decide cases judicially in, or concerning, the pilgrimage, and he came among a company journeying upon their camels, (K, TA,) performing the religious visit called عُمْــرَة, (TA,) and they alighted at a station in a hot day, whereupon he said, “Upon whomsoever shall come this hour, or time, of tomorrow while he is حَرَام [i. e. in the condition of one performing the acts of the حَجّ or of the عُمْــرَة], (K, TA,) not having accomplished his عُمْــرَة, (TA,) he shall remain حَرَام until [this time] next year: ” and they immediately sprang up, (K, TA,) hastening, (TA,) so that they arrived at the House [of God, at Mekkeh, in the time required,] from a distance of a journey of two nights, using exertion; (K, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (S, K, TA,) of the Amalekites, (S, TA,) who made a sudden attack upon a people, and exterminated them; (S, K, TA;) and the time became called in relation to him. (S, TA.) [See also art. صك.]

عَمَــآءَةٌ, (K, TA,) or ↓ عَمَــآءٌ, (CK, and so in my MS. copy of the K,) and ↓ عَمَــايَةٌ, and ↓ عَمِــيَّةٌ, and ↓ عُمِــيَّةٌ, (assumed tropical:) Error: and (assumed tropical:) persistence; or con-tention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ; (K, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies (assumed tropical:) ignorance; for] ↓ فِيهِمْ عَمِــيَّتُهُمْ or ↓ عُمِــيَّتُهُمْ (accord. to different copies of the S) means In them is their ignorance. (S.) [See also عِمِّــيَّةٌ, and عِمِّــيَّا.] b2: For the first (عَمَــآءَةٌ), see also عَمَــآءٌ.

عَمَــايَةٌ A remaining portion of the darkness of night. (TA.) b2: [And Dimness of the eyes from tears: so, accord. to Freytag, in the Deewán of the Hudhalees.] b3: See also عَمَــآءٌ. b4: And see عَمَــآءَةٌ.

عَمِــيَّةٌ: see عَمَــآءَةٌ, in two places. b2: Also i. q. دعوة عمــيأء [i. e., app., ↓ دِعْوَةٌ عَمْــيَآءُ, meaning (assumed tropical:) An obscure claim to relationship]. (TA.) عُمِــيَّةٌ: see عَمَــآءَةٌ, in two places.

عَمَّــا is a compound of عَنْ and مَا.

تَرَكْنَاهُمْ عُمَّــى, (S, K,) or تركناهم فى عُمَّــى, (so in some copies of the S, [thus in one of my copies,]) (assumed tropical:) We left them at the point of death. (S, K.) b2: See also أَــعْمَــآءُ.

عِمِّــيَّا, of the measure فِعِّيلَى, i. q. فِتْنَةٌ [i. e. (assumed tropical:) Trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition; &c.]. (Mz, 40th نوع.) [See also the next paragraph.]

b2: [In the TA, عمــياء, evidently a mistranscription for عِمِّــيَّا, is expl. as having the second of the meanings assigned above to عَمَــآءَةٌ &c., i. e. (assumed tropical:) Persistence; or contention, &c.] b3: قَتِيلُ عِمِّــيَّا, (Mz ubi suprà, and K,) [in the CK, erroneously, عَمِــيَّا, and in the TA قُتِلَ عِمِّــيَّا,] the latter word of the measure فِعِّيلَى, (Mz, TA,) like رِمِّيَّا, (K, TA, [in the CK like رَمِيَّا,]) and خِصِّيصَى, (TA,) means (assumed tropical:) A slain person whose slayer is not known. (Mz, K, TA.) The predicament of him who has been so slain is like that of the slain unintentionally; the bloodwit being obligatory in his case [on his عَاقِلَة, q. v. voce عَاقِلٌ]. (TA.) عِمِّــيَّةٌ and عُمِّــيَّةٌ, (K, TA,) of the measure فُعِّيلَةٌ from الــعَمَــى, (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (K, TA. [See also عَمَــآءَةٌ, and عِمِّــيَّا.]) Hence, in a trad., مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّــيَّةٍ [Whoso has been slain under a banner of pride, &c.,] i. e. in فِتْنَة [meaning conflict and faction, or the like], or error, as in the fighting in the case of partisanship, and of erroneous opinions. (TA.) عَامٍ One who does not see his road, or way. (TA.) b2: عَامِيَةٌ, applied to a land (أَرْضٌ): see أَــعْمَــى. b3: Also, [thus applied,] Of which the traces are becoming [or become] effaced, or obliterated. (TA.) b4: See also أَــعْمَــآءٌ, in three places. b5: Applied to a woman, (TA,) عَامِيَةٌ signifies بَكَّآءَةٌ, (K, TA,) [a strange epithet,] meaning (assumed tropical:) Having very little milk. (TK.) A2: Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.) أَــعْمَــى (S, Msb, K) and ↓ عَمٍ (K [but see what follows]) Blind, (S, Msb, K,) of both eyes: (Msb, K, * TA:) fem. of the former عَمْــيَآءُ: (Msb, K, TA:) and pl. [masc.] عُمْــىٌ (S, Msb, K, TA, but not in the CK) and عُمْــيَانٌ (Msb, K, TA, but not in the CK) and عُمَــاةٌ, as though this last were pl. of عَامٍ; (K, TA, but not in the CK;) and the dual of its fem. is عَمْــيَاوَانِ; and its pl. is عَمْــيَاوَاتٌ: (TA:) the fem. of ↓ عَمٍ is عَمِــيَةٌ, (S, K, TA, [in the CK عَمِــيَّةٌ, which is a mistranscription, for it is]) of the measure فَعِلَةٌ, (S,) like فَرِحَةٌ, (TA,) and ↓ عَمْــيَةٌ, (K, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ: (TA:) and the pl. masc. is عَمُــونَ. (S, TA.) b2: And [hence,] (assumed tropical:) Blind in respect of the mind: (K, TA:) [but more commonly] one says, ↓ هُوَ عَمٍ as meaning (tropical:) He is erring, or one who errs; and أَــعْمَــى القَلْبِ [meaning the same, or blind in respect of the mind]: (Msb:) or القَلْبِ ↓ رَجُلٌ عَمِــى i. e. (assumed tropical:) An ignorant man [or a man blind in respect of the mind]; and اِمْرَأَةٌ عَمِــيَةٌ عَنِ الصَّوَابِ [a woman ignorant of, or blind to, that which is right], and عَمِــيَةُ القَلْبِ [like عَمِــى القَلْبِ as applied to a man]. (S.) In the saying in the Kur [xvii. 74], وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى الْآخِرَةِ أَــعْمَــى, accord. to Er-Rághib, the former [اعمــى] is a part. n. and the second is like it; (TA;) and the meaning is, And whoso is in this state of existence blind in respect of the mind, not seeing his right course, he will be in the other blind with respect to the way of safety: (Bd:) or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ, the complement of which is expressed by means of مِنْ, [meaning more blind &c.,] and therefore AA and Yaakoob did not pronounce it with الإِمَالَة, as not being like the first, (Bd, TA, *) which is subject to الامالة because its ا [written ى] becomes [really]

ى in the dual: but Hamzeh and Ks and Aboo-Bekr pronounced both with الامالة. (Bd.) b3: الأَــعْمَــيَانِ means (assumed tropical:) The torrent and the fire of a burning house or the like; (K, TA;) because of the perplexity that befalls him whom they befall; or because, when they occur, they spare not a place, nor avoid anything; like the أَــعْمَــى [or blind], who knows not where he is travelling, so that he goes whither his leg conveys him: (TA:) or the torrent and the night: (K:) or the torrent, (S, K) or the tumultuous torrent, (TA,) and the camel excited by lust. (S, K, TA.) b4: And الأَمْرُ الأَــعْمَــى (assumed tropical:) The case [such as that] of partisanship (العَصَبِيَّة) whereof the manner of proceeding is not distinguishable. (TA.) b5: And أَرْضٌ عَمْــيَآءُ and ↓ عَامِيَةٌ, and مَكَانٌ أَــعْمَــى, (assumed tropical:) A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.) b6: See also صَكَّةَ عُمَــىٍّ: b7: and see عَمِــيَّةٌ.

أَــعْمَــآءٌ Tracts of land in which is no sign of the way, (S, K,) nor any habitation or cultivation, (K,) or nor any trace of habitation or cultivation; (S;) and ↓ مَعَامٍ signifies the same; (S, K;) this latter being a pl. of which the sing., said by ISd to be unknown to him, should by rule be مــعمــية [app. مُــعْمِــيَةٌ], but it is ↓ عُمَّــى, deviating from rule; (TA;) or it means مَجَاهِلُ, and its sing. is مــعمــاة [i. e. ↓ مَــعْمَــاةٌ] signifying a place of erring, or wandering from the right way: (Har p. 85:) in the K, أَــعْمَــآءٌ is also expl. as signifying جُهَّالٌ [pl. of جَاهِلٌ], and is said to be [in this sense] pl. of أَــعْمَــى: but this is a double mistake, for it signifies مَجَاهِلُ, [like as مَعَامٍ is said to do above,] and its sing. is عمــى [app. ↓ عَمًــى]. (TA.) In the phrase ↓ أَــعْمَــآءُ عَامِيَةٌ, [in the CK, erroneously, عامِيَّةٌ,] the latter word is added to give intensiveness to the meaning; i. e., it signifies [Tracts in which is no sign of the way, &c.,] in the utmost degree obscure or dubious: thus it is in the following verse: (TA:) Ru-beh says, أَــعْمَــاؤُهُ ↓ وَبَلَدٍ عَامِيَةٍ

كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ [And many a desert, or waterless desert, whereof the tracts in which is no sign of the way are in the utmost degree obscure or dubious, as though the colour of its ground were like that of its sky]: (S, TA:) he means وَرُبَّ بَلَدٍ. (S.) b2: Also Tall; applied to men: (IAar, K:) pl. of ↓ عَامٍ, like as أَنْصَارٌ is of نَاصِرٌ. (IAar, TA.) أَــعْمَــوِىٌّ Of, or relating to, such as is termed أَــعْمَــى [q. v.]. (S, TA.) مَــعْمَــاةٌ; and the pl. مَعَامٍ: see أَــعْمَــآءٌ.

مُــعَمًّــى (assumed tropical:) A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (S, TA.) المُعْتَمِى The lion. (K.)

طَــعَم: أكل، والمصدر طُعُوم (فوك).
طَــعَّم الجدري: لقُح الجدري (بوشر).
طَــعَّم بالذهب أو الفضة: رصُّع. لبَّس (بوشر، مملوك 2، 1: 114، زيشر 22: 15، القزويني 2: 323، ألف ليلة 1: 238، برسل 10: 261).
ويقال: طــعَّم من بدل طــعَّم ب.
طــعَّم بالبولاد: خلط الحديد بالفولاذ ليكون أشحذ وأشد قطعاً، فَوْلَذ (بوشر) وكلمة تطعيم تدل على هذا المعنى، وليس على معنى الترصيع والتلبيس، في العبارة الأخيرة التي نقلها كاترمير في (مملوك 2، 1: 115) حيث الكلام عن السيوف من دون شك، وهي: الصناعة والسقي والتطعيم.
طــعّم وطــعَّم الصنّارة: جعل فيها طُــعمــاً (بوشر، (لايورت ص142، رولاندريال ص592) ففي الادريسي (القسم الأول للفصل السابع) (حِناش الطين وبه يطــعمــون للحون (مخطوطة سد) وفي مخطوطة أب: الحوت.
طاعم: اَبَّر، لقَّح، طــعَّم (ابن العوام 1: 269، 2: 339) وصحح فيه (تهرم (تقوم) وطاعمــناها) (ص411) و (يطاعمــونها) (ص412) وهذه التصحيحات وفقاً لما جاء في مخطوطتنا.
أطْــعَم: في كوسج (طرائف ص74): أخذ المال وأطــعمــه الرجال واستخدم به الأبطال.
أي استخدام هذا المال لإطعام الجنود والإنفاق عليهم.
أطــعمــت الشجرة: أثمرت (انظر لين، فوك، ابن العوام 1، 175، 184، 185، 186، 2: 193، 213) ويتعدى هذا الفعل بنفسه.
ففي (ص240): يطــعم عنباً مُراً (وهذا صواب العبارة وفقاً لمخطوطتنا) ويطــعم تيناً مُراً.
تطَــعَّم: تأبّر، تلقَّح (باين سمكيث).
تطَــعَّم: تلقح ضد الجدري (بوشر).
انطــعم: طــعم، أكل (فوك، ألكالا).
استطــعم: في ألف ليلة برسل (11: 125): وبقيت ثلاثة أيام لم أستطــعم بطعام ولا بشراب. أي لم أذق فيها طعاما ولا شراباً.
ويقال كذلك: لم يستطــعم في طعام. (قصة عنتر ص98).
استطــعم: تذوَّق، تلذّذ، تمتع بالملذات (بوشر).
طَــعْم. طــعم لقدام: تذّوق أوّلي، وطــعم ثاني: خُلْفه، ما يبقى في الفم من طــعم كريه بعد طعام أو دواء.
طَــعْم: نوع من الصوفان وهي مادة اسفنجية تستخدم في الجراحة. فعند دوماس عادات (ص345): (ثام نوع من الصوفان (الحراق) يتخذ من الشيخ والمقل).
وعند جاكو (ص56) تيم: غدد تنمو على الشيح، وهي كرات صغيرة لدنة إسفنجية باطنها أخضر فاتح وظاهرها أبيض بلون القطن.
والعرب يعرضونها للشمس ثم يبيعونها باسم تيم وهذا هو صوفان الصحراء. انظر المقدمة (3: 368) وفي مخطوطتنا: طــعم الزناد.
طُــعْم= طُــعْمَــة: بالمعنى الذي ذكره لين (معجم البلاذري) ويقول السيد دي غويه أن جمعه طعام (ولكني ارى أن كلمة طعام في نص الطرزي مفردة).
طُــعْم: لب نواة الفواكه (فوك، ألكالا) ويكتبها ألكالا طُــعَم وهي عامية طــعم ففي ابن العوام (1: 266) في كلامه عن الفستق: وذلك إنه كثير ما يكون قشره الصلب منفصلا بعضه من بعض فيَظْهر الطــعمُ الذي في جوفه (هكذا يجب أن تصحح هذه العبارة وفقا لما جاء في مخطوطتنا) وفي المستعيني في مادة ميعة يابسة: وداخلها طــعمٌ دسم يُعْصرَ منه دهن (في مخطوطة ن طَــعْم) وفريتاج يذكر هذه المادة ويقول نفس الشيء ولكنه يضيف وتسمى ميعة سائلة.
طُــعْم: لُبّ البلوطة (ابن العوام 1: 254).
وفي المستعيني مادة جفت البلوط: هو القشرة الرقيقة التي على لحميَّة البلوط التي بين القشر الاعلى والطــعم وفي معجم فوك طُــعَم: لبّ.
طُــعْم: سمّ عند العامة (محيط المحيط).
طُــعْم السمك: بوصير، سمّ السمك: سيكران الحوت، ما هي زهره. وهو يميت السمك ويجعله يطفو على وجه الماء، كما يقتل القمل والبراغيث. (بوشر) ويقول راولف (ص140) في كلامه عن سمك الفرات: يرمي في ماء النهر بالطُــعم فيطفو السمك على وجه الماء.
طــعم الفار: الزرنيخ الأبيض أو سم الفار (بوشر) طــعم الفار المكلس: رَهْج الفار، زرنيخ احمر (بوشر).
طــعم القاق: جوز القيء (بوشر).
طــعم وجمعه طــعمــات: مِئبر، غصن شجرة يطــعم على غصن آخر (ألكالا، بوشر).
طــعم الجدري البقري: لقاح الجدري البقري، فيروس لدماميل البقر (بوشر).
طُــعْم: زودة، ما يعطيه المشتري إضافة لثمن السلعة، (أماري ديب ص93) وانظر معجمه.
طَــعِمِ: لذيذ، شهي (بوشر).
طُــعْمَــة: المعنى الاول في معجم لين، والفرق بين طــعمــة وإقطاع أن الإقطاع وراثي والطــعمــة ليست كذلك. (معجم البلاذري) ولاحظ هذه العبارة في تاريخ البربر (1: 95) لما يؤملونه طــعمــة من الدولة، وقد ترجمها السيد دي سلان إلى الفرنسية بما معناه لكي يزادوا ثراء على حساب الدولة.
طُــعْمــة: وجبة: أكلة، طعام (معجم البلاذري).
طُــعْمــة: طُــعم، طعام يوضع في مصيدة وما يوضع في صِنّارة لصيد السمك (بوشر).
طُــعْمــة: غصن التطعيم، عسلوج شجرة يئبَّر على شجرة أخرى (بوشر).
طُــعْمــة ويجمع على طُــعَم: لُحمة، نير، خيط يدخل بين سداة النسيج (فوك، ألكالا).
طُــعْمــة: طَــعْم، مَذاق (بوشر).
طُــعْمــه: ذْوق، أسلوب، طريقة. ويقال: على طــعمــة فرنجية أي على الطريقة الأوربية ذوق الأوربيين (بوشر).
طــعمــية: مَذاق (بوشر).
طَعَام: يجمع عند بوشر بالألف والتاء ويجمع عند فوك على طُــعْمــان.
طَعَام: كسكي طعام يصنع في شمالي افريقية من البرغل المحبب واللحم والخضار والبهارات (كولومب ص20، دوماس حياة العرب ص254، جريدة الشرق والجزائر السلسلة الجديدة 12: 406، الجريدة الآسيوية 1852، 2: 305 رقم 14) ولعل هذه الكلمة تدل على نفس المعنى عند المقريزي (1: 585) طعام: طُــعْم السمك (هلو).
طَعام= طُــعْمَــة بالمعنى الذي ذكره لين، وهي ارض الدولة تمنح للمرء يستغلها ما دام حياً (المطرزي في معجم البلاذري انظر ما ذكرته في مادة طُــعْم).
طَعام: إطعام الفقراء (المقري 2: 467).
مع تعليقه فليشر (بريشت ص189).
طَعَّام: صاحب مطــعم أو مطبخ، ممونّ بالطعام (بوشر).
إطعْام: تتبيل اللحم، وضع الابازير والتابل عليه: (الكالا).
وصلصة، مرق التابل (ألكالا).
تطعيم: تأبير، وغصن التطعيم عسلوج شجرة يؤبر على شجرة أخرى (بوشر).
مَطْــعَم: ذوق، طَــعْم، مذاق (ويجرز ص251، 184 رقم 326، ابن العوام 1: 184) وقد ذكر فوك هذه الكلمة في مادة لاتينية معناها تذوُّق.
مطــعم: مصدر طــعم بمعنى أكل. ومحتمل المطــعم: قابل للتطعيم أي التأبير (ابن العوام 1: 234) مِطُــعَم: أكول، وتجمع على مَطَاعِم (ديوان الهذليين ص220 البيت 14).
مُطَــعِم: ما ينتج الفاكهة (الكالا) ومُطْــعِم هي التي تدل غالباً على هذا المعنى.
مَطُعُوم: عند العامة غصن ونحوه تطــعم به شجرة برية من شجرة بستانية (محيط المحيط).
مَطْعُوم: عند العامة المادة التي يطــعم بها الإنسان ضد الجدري (محيط المحيط).
مطْعُوم: عند العامة ما طــعّم من الأشجار ما دام صغيراً (محيط المحيط).
مَطْعُوم: مسموم (بوسيبه) وفي المقري (1: 869): توفي شهيدا مطعوما من أناس كانوا يحسدونه.
مَطْعُوم: من شرب شراب المحبة وهو شراب مزجه ساحر ذو قدرة على إحداث الحب (بوسيبه) وفي ألف ليلة (1: 46) سيدنا أبكم مطعوم لم يسأل عنها.

عُمَــانُ:
بضم أوله، وتخفيف ثانيه، وآخره نون:
اسم كورة عربية على ساحل بحر اليمن والهند، وعمــان في الإقليم الأول، طولها أربع وثلاثون درجة وثلاثون دقيقة، وعرضها تسع عشرة درجة وخمس وأربعون دقيقة، في شرقي هجر، تشتمل على بلدان كثيرة ذات نخل وزروع إلا أن حرها يضرب به المثل، وأكثر أهلها في أيامنا خوارج إباضية ليس بها من غير هذا المذهب إلا طارئ غريب وهم لا يخفون ذلك، وأهل البحرين بالقرب منهم بضدهم كلهم روافض سبائيون لا يكتمونه ولا يتحاشون وليس عندهم من يخالف هذا المذهب إلا أن يكون غريبا، قال الأزهري: يقال أعمــن وعمّــن إذا أتى عمــان، وقال رؤبة:
نوى شآم بان أو مــعمّــن ويقال: أعمــن يــعمــن إذا أتى عمــان، قال الممزق واسمه شاس بن نهار:
أحقّا، أبيت اللعن، أن ابن فرتنا ... على غير أجرام بريق مشرّق؟
فإن كنت مأكولا فكن خير آكل، ... وإلا فأدركني ولما أمزّق
أكلّفتني أدواء قوم تركتهم، ... فإن لا تداركني من البحر أغرق
فان يتهموا أنجد خلافا عليهم، ... وان يــعمــنوا مستحقبي الحرب أعرق
فلا أنا مولاهم ولا في صحيفة ... كفلت عليهم والكفالة تعتق
وقال ابن الأعرابي: الــعمــن المقيمون في مكان، يقال: رجل عامن وعمــون ومنه اشتق عمــان، وقيل:
أعمــن دام على المقام بــعمــان، وقصبة عمــان: صحار، وعمــان تصرف ولا تصرف، فمن جعله بلدا صرفه في حالتي المعرفة والنكرة، ومن جعله بلدة ألحقه بطلحة، وقال الزجاجي: سميت عمــان بــعمــان بن إبراهيم الخليل، وقال ابن الكلبي: سميت بــعمــان بن سبإ بن يفثان بن إبراهيم خليل الرحمن لأنه بنى مدينة عمــان، وفي كتاب ابن أبي شيبة ما يدلّ على أنها المرادة في حديث الحوض لقوله: ما بين بصرى وصنعاء وما بين مكة وأيلة ومن مقامي هذا إلى عمــان، وفي مسلم: من المدينة إلى عمــان، وفيه ما بين أيلة وصنعاء اليمن، ومثله في البخاري، وفي مسلم: وعرضه من مقامي هذا إلى عمــان، وروى الحسن بن عادية قال: لقيت ابن عمــر فقال: من أي بلد أنت؟ قلت: من عمــان، قال: أفلا أحدثك حديثا سمعته من رسول الله، صلّى الله عليه وسلّم؟ قلت: بلى، قال: سمعت رسول الله، صلّى الله عليه وسلّم، يقول: إني لأعلم أرضا من أرض العرب يقال لها عمــان على شاطئ البحر الحجة منها أفضل أو خير من حجتين من غيرها، وعن الحسن: يأتين من كل فجّ عمــيق، قال: عمــان، وعنه، عليه الصلاة والسلام: من تعذر عليه الرزق فعليه بــعمــان، وقال القتال الكلابي:
حلفت بحجّ من عمــان تحللوا ... ببئرين بالبطحاء ملقى رحالها
يسوقون أنضاء بهنّ عشيّة ... وصهباء مشقوقا عليها جلالها
بها ظعنة من ناسك متعبد ... يمور على متن الحنيف بلالها
لئن جعفر فاءت علينا صدورها ... بخير ولم يردد علينا خيالها
فشئت وشاء الله ذاك لأعنين إلى الله مأوى خلفة ومصالها
وينسب إلى عمــان داود بن عفان الــعمــاني، روى عن أنس بن مالك ونفر سواه، وأبزون بن مهنبرذ الــعمــاني الشاعر، وأبو هارون غطريف الــعمــاني، روى عن أبي الشعثاء عن ابن عباس، روى عنه الحكم بن أبان العدني، وأبو بكر قريش بن حيّان العجلي أصله من عمــان وسكن البصرة، يروي عن ثابت البناني، روى عنه شعبة والبصريون.

(ع م ر) : (الْــعُمْــرُ) بِالضَّمِّ وَالْفَتْح الْبَقَاءُ إلَّا أَنَّ الْفَتْحَ غَلَبَ فِي الْقَسَمِ حَتَّى لَا يَجُوزُ فِيهِ الضَّمُّ وَيُقَالُ لَــعَمْــرُك وَلَــعَمْــرُ اللَّهِ لَأَفْعَلَنَّ كَذَا وَارْتِفَاعُهُ عَلَى الِابْتِدَاءِ وَخَبَرُهُ مَحْذُوفٌ (وَبِتَصْغِيرِهِ) سُمِّيَ عُمَــيْرٌ مَوْلَى آبِي اللَّحْمِ أَيْ عَتِيقُهُ (وَبِهِ كُنِّيَ) أَبُو عُمَــيْرٍ أَخُو أَنَسٍ لِأُمِّهِ وَهُوَ الَّذِي قَالَ فِيهِ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - «يَا أَبَا عُمَــيْرٍ مَا فَعَلَ النُّغَيْرُ» يُرْوَى أَنَّهُ كَانَ يُمَازِحُهُ بِهَذَا وَذَلِكَ أَنَّهُ رَآهُ يَوْمًا حَزِينًا فَقَالَ مَا لَهُ فَقِيلَ مَاتَ نُغَيْرُهُ وَهُوَ تَصْغِير نُغَرٍ وَهُوَ فَرْخُ الْعُصْفُورِ وَقِيلَ طَائِرٌ شَبَهُ الْعُصْفُور وَجَمْعُهُ نِغْرَان كَصُرَدٍ وَصِرْدَانٍ (وَأَــعْمَــرَهُ الدَّارَ) قَالَ لَهُ هِيَ لَك عُمُــرَكَ (وَمِنْهُ) أَمْسِكُوا عَلَيْكُمْ أَمْوَالَكُمْ لَا تُــعْمِــرُوهَا فَمَنْ أُــعْمِــرَ شَيْئًا فَهُوَ لَهُ (وَمِنْهُ) الْــعُمْــرَى وَعَنْ جَابِرٍ أَنَّهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - «أَجَازَ الْــعُمْــرَى وَالرُّقْبَى» وَعَنْهُ «لَا رُقْبَى وَلَا عُمْــرَى» وَعَنْ شُرَيْحٍ أَجَازَ الْــعُمْــرَى وَرَدَّ الرُّقْبَى وَتَأْوِيلُ ذَلِكَ أَنْ يُرَادَ بِالرَّدِّ إبْطَالُ شَرْطِ الْجَاهِلِيَّةِ وَبِالْإِجَازَةِ أَنْ يَكُونَ تَمْلِيكًا مُطْلَقًا (وَــعِمَــارَةُ) الْأَرْضِ مَعْرُوفَةٌ وَبِهَا سُمِّيَ وَالِدُ أُبَيِّ بْنِ عُمَــارَةَ الْأَنْصَارِيِّ مِنْ الصَّحَابَةِ هَكَذَا صَحَّ فِي النَّفْي وَغَيْرِهِ يَرْوِي عَنْهُ عَبَّادٌ (وَالْــعُمْــرَةُ) اسْمٌ مِنْ الِاعْتِمَارِ وَأَصْلُهَا الْقَصْدُ إلَى مَكَان عَامِرٍ ثُمَّ غَلَبَتْ عَلَى الزِّيَارَة عَلَى وَجْهٍ مَخْصُوصٍ (وَأَــعْمَــرَهُ) أَعَانَهُ عَلَى أَدَاءِ الْــعُمْــرَةِ وَهُوَ قِيَاسٌ لَا سَمَاعٌ (وَمِنْهُ) حَدِيثُ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - «أَمَرَ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - أَخَاهَا أَنْ يُــعْمِــرَهَا» مِنْ التَّنْعِيمِ وَهُوَ مَوْضِعٌ بِمَكَّةَ عِنْدَ مَسْجِدِ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - (وَــعَمُّــورِيَّةُ) بِتَشْدِيدَتَيْنِ مِنْ بِلَادِ الشَّامِ.

عمــر

عَمَــرَ(n. ac. عَمْــر)
a. Inhabited, peopled; frequented, visited; haunted
resorted to.
b. [Bi], Was inhabited, peopled by; was frequented
resorted to, visited by.
c. Constructed, built, erected (house).
d. Preserved, kept alive, prolonged the life of.
e.(n. ac. عِمَــاْرَة), Rendered prosperous, made to flourish.
f.
(n. ac.
عَمْــر
عُمْــر
عَمَــاْرَة), Lived long, prolonged his days.
عَمِــرَ(n. ac. عَمْــر
عَمَــر
عَمَــاْرَة)
a. see supra
(f)
& infra.

عَمُــرَ(n. ac. عَمَــاْرَة)
a. Prospered, flourished.

عَمَّــرَa. see I (d) (e).
c. Cultivated; peopled, populated, stocked, colonized (
country ).
d. Gave, granted to for life.
e. [ coll. ], Filled, replenished (
lamp ).
f. [ coll. ]
see I (c)
أَــعْمَــرَa. see I (e)
& II (c), (d).
d. Made to settle in, to colonize, inhabit &c.
e. Found inhabited, cultivated, prosperous
flourishing.

إِعْتَمَرَa. Visited, frequented; repaired, resorted to.
b. Put on a turban.

إِسْتَــعْمَــرَ
a. [acc. & Fī], Made to settle, dwell, live in.
عَمْــر
(pl.
أَــعْمَــاْر)
a. Life; life-time.
b. Religion.

عَمْــرَةa. Head-dress, head-gear: turban; diadem &c.

عُمْــر
(pl.
أَــعْمَــاْر)
a. Life; life-time; age; generation.

عُمْــرَة
(pl.
عُمَــر)
a. Visit; pilgrimage.

عُمْــرَىa. Gift for life; annuity; pension. —

عُمُــرa. see 3
مَــعْمَــرa. Populous, fertile country.

عَاْمِر
(pl.
عُمَّــر
عَوَاْمِرُ
41)
a. Inhabiting; inhabitant.
b. Inhabited; peopled, populated; cultivated; prosperous
flourishing, thriving.

عَمَــاْرa. Salutation, salute, greeting.
b. Flowers, decorations.

عَمَــاْرَةa. see 1t & 22
(a).
c. [ coll. ], Fleet; squadron.

عِمَــاْرَةa. Cultivation, culture; colonization.
b. Building, edifice, structure; construction.
c. Small, petty tribe.

عُمَــاْرَةa. Expenses, cost, outlay.

عَمِــيْرa. Cultivated; inhabited; peopled, populous; visited
frequented, resorted to; flourishing.

عَمِــيْرَة
(pl.
عَمَــاْئِرُ)
a. Bee-hive.
b. Numerous tribe, horde.
عَمَّــاْرa. Cultivator; settler, colonist.
b. Builder; architect.
c. Pious, devout; grave, serious; firm, constant, stanch
steadfast.
d. Mild, gentle.

عُمْــرَاْنa. Cultivation, culture: prosperity.
b. Culture, refinement; civilization.

مِــعْمَــاْرِيّ
(pl.
مِــعْمَــاْرِيَّة)
a. [ coll. ], Builder; mason.
b. [ coll. ], Architect.

N. P.
عَمــڤرَa. see 25
N. P.
عَمَّــرَa. see 25b. [ coll. ], Constructed.

N. Ag.
إِعْتَمَرَa. Visiting; visitor.
b. Turbaned.

مُسْتَــعْمَــرَة
a. Colony, settlement.

أَلــعُمْــرَانِ
a. Two generations: 80 years.

لَــعَمْــرِي
a. By my life!

عَمْــرَ اَلَلّٰه
لَــعَمْــرُ الَلّٰه
عَمْــرَك الَلّه
a. By the life of God! In the name of God!

أُــعَمِّــرُكَ اللّٰه أَن
a. I adjure thee by the name of God!

عَمَــرَّد عَمْــرُوْد
a. Long.
b. Bad, evil, malignant.

عَمَــرَّس
a. Strong; swift.

عُمْــرُوْط (pl.
عَمَــاْرِ4َة
عَمَــاْرِيْ4ُ)
a. Thief, robber; knave, scamp, rogue, scoundrel.

عمــر: عَمَــر. يقال: عمــر السوق إذا كان فيه كل أنواع البضائع. ففي أماري (ص8): سوق عامر من أوله إلى اخره بضروب التجارة. (معجم الادريسي). وفي رياض النفوس (ص83 ق): فيأتي إلى سوق الخيّاطين في وقت عمــارته. وفي ألف ليلة (1: 232): عمــر السوق. حيث في طبعة برسلاو: أقيم السوق.
عَمَــر: امتلأ، يقال: طاس عامر وكأس عامر أي ممتلئ. (مارتن ص33).
عَمــر: سلّح سفينة وجهزها، جّهز أسطولاً. ففي كتاب ابن صاحب الصلاة (ص37 ق): عمــارة القطائع. والظاهر أن الفعل عَمَّــر هو المستــعمــل عادة بهذا المعنى.
عَمَــر: فرك، عرك، دلك اليدين والرجلين لشخص ما. (ألف ليلة برسل 8: 205) وهي مرادف كَبَّس المذكورة في طبعة ماكن.
عَمَــر: لبس الــعمــارة وهي كل شيء على الرأس من عمــامة وقلنسوة ونحوهما. (ألكالا) وفي اللغة الفصحى اعتمر بهذا المعنى.
عَمَّــر (بالتشديد): لغة المدثين تفضل استــعمــال هذه الصيغة على عَمــر.
عَمَّــر: أسكن، أعمــر، جعل المكان أهلاً. (فوك، بوشر).
عَمَّــر: بنى بناية، وبنى عمــارة وبنى سفينة وبارجة. (بوشر).
عَمَّــر: أصلح بناية ورممها، وأصلح مدينة (بوشر).
عَمَّــر: فلح الأرض وزرعها. (فوك) حرث الأرض البور ليزرعها. (ألكالا).
عَمَّــر: ملأ. (مارتن ص123، هلو). وفي الاكتفا (ص154 و): لما افتتحت بلاد الروم ومعاقلها عمــرتها بالأقوات. وفي ملر (ص123): عَمَّــر بحد الزقاق بالأجفان. وفي ألف ليلة (برسل 7: 3): اخذ دكانا وعمــرها بالصيني الرفيع الخ.
مــعَّمــر: مليء من، مترع (همبرت ص17). وفي ابن إياس (386): البحرة وهي مــعمــرة بالماء.
عمَّــر المراتب في الجيش: ملأ المراكز الشاغرة وعين فيها ممن يشغلها. ففي حياة ابن خلدون (ص206): بثَّ العطاء في عسكره وعمــر له المراتب والوظائف.
عَمَّــر: حشا السلاح الناري. (ألكالا، دمب ص129، بوشر، هلو، دلابورت ص140).
عَمــر القناديل: مًلأها زيتاً. (بوشر، ألف ليلة 1: 109) وفي برسل 1: 274).
عمــرّ الفوانيس (برسل 1: 212، 9: 377).
عمّــر سفينة: سلَّح سفينة وجهزها، وجهز أسطولاً. (رسالة إلى السيد فليشر ص229، فوك، بوشر، همبرت ص132) والفعل عمَّــر وحده يستــعمــل بهذا المعنى. (دي ساسي ديب 11: رقم ك).
عَمــروا المقاديف: جدف، جذّف، دفع قارباً بالمجذاف. (ألف ليلة برسل 10: 322).
عَمَّــر: لا بد أن لها معنى خاصاً عند لاعبي النرد. (زيشر 20: 506 وانظر 11: 276). عَمَّــر: هاجم وقتل الفرسان عمــر (الكامل ص220).
تــعَمَّــر: ذكرت في ديوان الهذليين (ص228 البيت الثالث).
تــعمَّــر: مطاوع عمَّــر بمعنى سكن المكان، وبناه ورممَّه. (فوك).
اعتمر: عَّمــر، رمَّم، جعله صالحاً للسكنى. (روجرز ص150، روجرز ص151).
أعتمر: حدث، فلح، كرب، أكر. (عباد 1: 243، المقري 1: 617).
اعتمر: اتخذ مجلساً يجلس فيه (الحريري ص498).
عُمــرْ. عمــر الأشياء غير الحية: مدتها وبقاؤها ودوامها. (ابن بطوطة 2: 1/ 1/2).
عمــر الزمان: مدة العالم، مدة الدنيا. (معجم أبي الفداء).
عُمْــر: عصر، عهد، زمن، سن (كوسج طرائف ص92).
عُمْــر: بمعنى نخلة، والجمع أعْمُــر. (معجم بدرون).
عُمْــران: حضارة، تمدن، مدنية. (بوشر)، المقدمة 1: 68، وكذلك عمــران الخليقة. (المقدمة 3: 87). عَمْــرونة، والجمع عَمــارين: عمــارة للرأس تلبسها نساء الأندلس. (ألكالا) وفيه: عمــرونة شاطبية. وفي العقد الغرناطي: ثمن عمــرونة تونسية.
عمــار: إصلاح، ترميم. (بوشر).
عُمــار بارود: شحنة بارود معدة للإطلاق، لفائف بارود، فشكة، خرطوشة. وحشوة مدفع. (بوشر).
عَمَــارة، والجمع عمــائر: قراوح، أرض مخلصة للزرع والفرس. وأرض محروثة لم تزرع. (ألكالا).
عمــارة مراكب: أسطول: (همبرت ص126، هلو) ويقال أيضاً عمــارة فقط (محيط المحيط) (بوشر، همبرت ص126، أماري ص530).
عَمَــارة: نوتية المركب، والمشرفون على إدارته. (ابن بطوطة 4: 165، أماري ص344، 345، 346، ملحق ص58). وفي مخطوطة كوبنهاجن المجهولة الهوية (ص31): فتحت الأبواب ودخلت عمــائر الأساطيل.
عَمَــارَة: لعبة شطرنج. (ألكالا).
عَمَــارة: والجمع عمــائر: مخلاة دواب الحمل، عليقة. (شيرب، دوماس عادات ص260).
عمــارة. والجمع عمــائر: قرط، شنف (فوك، هوست ص119).
عَمَــارَة (لعلها اللفظة البربرية أمْرار أي حبل): حبل صغير، فتيل، شريط، جديلة.
عَمَــارة: خيط صيد السمك.
عَمَــارة: جديلة من الذهب ومن الحرير مزينة بالحجارة الكريمة ولها شراريب مختلفة الألوان يتباهى بها الفرسان ويغطون بها ركابهم كله.
عَمَــارة: بريم وضفيرة من الحرير، وسلك من القصدير أو الفضة أو الذهب يخاط في حاشية الثوب، إما لتزيينه وزخرفته، وأما لتكون عرى وأزراراً لتزريره.
عمــارة: زخرف الثوب وحليته وزينته (انظر معجم الأسبانية ص54 - 56).
عِمَــارة، والجمع عمــارات وعمــائر: أرض مزروعة، حقل. (معجم البلاذري، الثعالبي لطائف ص70، عباد 1: 243، 248، الادريسي ص195، تاريخ البربر 1: 409 وأبدل فيه من بفي).
عمــارة: بناء، تشييد، مبنى، ريازة (بوشر).
عِمــارة، والجمع عمــارات وعمــائر وعمــائر: بناية، بناء، صرح. (بوشر، معجم الطرائف).
عِمــارة: مستشفى، مصح. (بوشر) وعند وايلد: بناية في تركية ينزل فيها الغرباء والمسافرون يأكلون فيها ويشربون ويستحمون مدة ثلاث ليالي، وتسمى عمــارة بالتركية. وفي العبدري (ص44،) فإنه رأيتُ به رباطا ليس بعسقلان عمــارة سواه.
عمــارة: محمل. محفَّة. (ألف ليلة 2: 333).
وانظر: عمــارية.
عِمــارة: السرجين تدحل به الارض. (محيط المحيط).
عمــورة: اسم كيل وهو وعاء لوزن السوائل والمواد الجافة في تلمسان. (البكري ص78).
عُمَــيْرة: علم بالكف (ألكالا) وفي المعاجم: جَلَد عمــيرة أي استمنى بيده.
عُمــيري: من يجلد عمــيره، ومن يستمني بيده. (انظر في مادة جلد) (ألكالا).
عمَّــار. عَمَّــار الأرض: مُــعَمّــر الارض، مستصلح الأرض. (بوشر).
عمّــار البلاد والممالك: حماية البلاد والممالك (بوشر).
عَمَّــار: مصاب بالاختلاف والرعشة (= مجذوب). (بربر وجر ص100).
عَمَّــاريِ: صنف من التمر. (انظر: عَمْــريّ في معجم فريتاج). وهذه الكلمة شائعة الاستــعمــال، وقد ذكرها دسكرياك (ص10) وهو يكتبها ammeri كما ذكرها براكس في مجلة الشرق والجزائر السلسة الجديدة (1: 311) وهي فيها amari باجني (ص151) وهي عنده hammeri.
عَمَّــاريَّة: وهذا صواب كتابة الكلمة. وفي معجم فريتاج ومحيط المحيط عَمَّــارية من غير تشديد الميم (فوك). وفي مخطوطة رياض النفوس (ص22 ق): وركب ابراهيم عمّــارية. ووزن بيت من الشعر ذكره المقري (2: 224) يؤيد أن الصواب هو تشديد الميم.
أما معنى هذه الكلمة فهو محمل ومحفَّة كما ذكره ميهرن (ص32) وليس (هودج يُجلس فيه) كما ذكر صاحب محيط المحيط. ففي لطائف الثعالبي ص55: وكان معها أربــعمــائة عمــارية مدبَّجة ولا يدري في أيتها كانت. وفي المنتخب (ص21): وأركبه معه في الــعمــارية. ويقول لاتور، وهو يكتبها عَمَــريّة، إنها نوع من المحامل تحمل على بغل وتجلس فيها العروس حين تزف إلى بيت زوجها. وقد ذكرت في البيان 1: 283، 2: 260 أيضاً.
عَمَّــاريات: جمال وحيدة السنام سريعة الجري. (أبو الوليد ص337 رقم 57).
عُمــيري: طوط، طائر من نوع البواشق (شيرب).
عامِر: فلاح، حراث، أكار. (فوك).
بلاد الــعُمَّــار: أرض مأهولة مزروعة. (ألف ليلة 3: 19: 21) ويقال عمّــار فقط لهذا المعنى (ألف ليلة 3: 19: 67، 636). وفي القليوبي (طبعة ليس): فقال له مولاه اخترت الخراب فقال يا مولاي أما علمت أن الخراب يكون مع الله عمــارا وبستانا (ص64).
وقد كتبها ( Lees) عمــارا في الفقرة الأولى. وأرى أن قولهم بلاد الــعمــار كلام صحيح. وهو جمع عامر بالمعنى السابق.
عَمــرَة (الجمع): نوتية الأسطول والقائمين على إدارته. ففي تاريخ البربر (2: 330): عمــرة الأسطول. وفي رينو (ديب ص117): فإذا غرقت سفينة فالأمان شامل للجفن وعمــرته.
وقد ذكر فوك المفرد عامر بمعنى نوتي.
عامر: من يزور المدينتين المقدستين (مكة والمدينة) في شهر ذي الحجة. ويطلق اسم حاجَ على من يزورهما في شهر غيره (بروجر ص24).
عُمّــار الدار: بمعنى عُمّــار البيوت في معجم لين: وفي الأساس: وتقول فلان من عُمّــار الدار أي من جنّها. ويظهر أن هذه الكلمة استــعمــلت بالأندلس باعتبارها لفظة مفردة، فهي مفردة في معجم الكالا، وفي معجم فوك أيضاً: عُمَّــار: جنّ. أما عوامر البيوت في معجم لين فالتفسير الذي نقله من تاج العروس ليس بالصحيح، لأنا نجد عند كرتاس في كلامه عن المساجد (ص32): وقيل أن ما وجد فيها من الحيات فهو من عُمَّــار الجنّ. ويقال أيضاً: عامر الماء ويريدون به الجني الذي يسكن في الماء وفي النهر. (همبرت، مختارات عربية ص3).
ونسيج عامر: متين، قويّ. (لابورت ص103).
تــعْمــير، والجمع تعامير. لا بد أن لها معنى خاصاً عند من يلعب النرد. (زيشر 20: 506).
مَــعْمَــري: أساء فريتاج تفسيرها، لأن المضارب المــعمــرية المذكورة في طرائف كوسج (ص82) تعنى: خيام مــعمْــر.
مُــعمَّــر: مثل haunted بالانجليزية، بيت مسكون بالجن، بــعمَّــار البيوت (فوك).
سيف مــعمــر بالفضة: سيف مرصع بالفضة (دوماس حياة العرب ص170).
مُــعَمَّــر: من مصطلح النجارة، ومعناها جائز رافدة، عارضة، جسر من خشب يمتد من زاوية إلى أخرى في هيكل البناء؟ انظر معجم الأسبانية (ص316).
مُــعمْــر الفساقي: حافظ الينابيع. (بوشر).
مِــعْمــرجي: بناء، مــعمــار مهندس مــعمــاري. (ألف ليلة برسل 9: 309).
مِــعْمــار: نفس المعنى السابق. (ألف ليلة 3: 478) والجمع مــعمــارون (ألف ليلة 1: 803) ومعامير السمهودي ص171).
مَــعْمــور: المــعمــور (معرفة بأل): الأرض المأهولة. (معجم أبي الفداء، دي ساسي طرائف 2: 48).
المخزن المــعمــور: مخزن الأمير. (مملوك 121: 22).
مــعمــور: قوم غرباء رحل (ألكالا).
مَــعمــور: ذكر (ألكالا) هذه الكلمة أيضاً مقابل establecimiento أو مرسوم غير أن معنى قانون أو مرسوم غير ملائم، ولعله أراد بها المعنى السابق.
مــعمــور القلب ب: شديد الرغبة في. ففي المقري (1: 20): ولم يزل منذ فارق الأندلس متطلعا لسكنى أفريقية مــعمــور القلب بسكناها.
مــعمــورة: سُكّان بلد، أهل بلد. (هلو).
استــعمــران: ضرب من التمر. (نيبور رحلة 2: 125).

عمــر

1 عَمِــرَ, aor. ـَ (S, O, Msb, K;) and عَمَــرَ, aor. ـُ (K) and عَمِــرَ; (Sb, K;) inf. n. عَمْــرٌ (S, O, Msb, K) and عُمْــرٌ, (S, O, Msb,) both anomalous, as inf. ns. of عَمِــرَ, for by rule the inf. n. should be عَمَــرٌ, (S,) but عَمَــرٌ is also an inf. n., (TA,) and عُمُــرٌ, which is the most chaste, (O,) and عَمَــارَةٌ; (K;) He lived, (S, O,) or continued in life (بَقِىَ), (K,) long, or a long time; (S, O, K; *) his life was, or became, long: (Msb:) and عَمِــرَ he grew old. (TA.) b2: عَمَــرَ بِمَكَانٍ He remained, continued, stayed, resided, dwelt, or abode, in a place. (B, TA.) A2: عَمَــرَ, aor. ـُ inf. n. عَمْــرٌ, (Msb,) or عِمَــارَةٌ and عُمْــرَانٌ, (MA,) It (a place of abode) became inhabited; (MA, Msb;) بِأَهْلهِ [by its people]: (Msb:) [it became peopled, well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined, or in a state of good repair:] and in like manner you say, عَمِــرَتِ الدَّارُ, aor. ـَ inf. n. عَمْــرٌ, the house became inhabited [&c.]. (MA.) b2: [You say also, عَمَــرَتِ الأَرْضُ The land became inhabited, peopled, well stocked with people and camels and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of waste: see its act. part. n., عَامِرٌ.] b3: And عَمَــرَ المَالُ, aor. ـُ and عَمِــرَ, aor. ـَ (K;) and عَمُــرَ, aor. ـُ (Sb, K;) inf. n. عِمَــارَةٌ; (K; [so in most copies; in the TA, عَمَــارَةٌ, and there said to be inf. n. of عَمُــرَ; but, I think, erroneously;]) i. q. صَارَ عَامِرًا [The property, consisting of camels or the like, became in a flourishing state]; (K;) the property became much; the camels, or the like, became many, or numerous. (Sgh.) A3: عَمَــرَهُ, (Msb, K,) aor. ـُ (TA,) inf. n. عِمَــارَةٌ (K [so in most copies, but in the TA, عَمَــارَةٌ, with fet-h, which I think erroneous;]) and عُمُــورٌ (K) and عُمْــرَانٌ, (TA,) He inhabited it; remained, continued, stayed, resided, dwelt, or abode, in it; namely, a place of abode: (Msb:) he kept to it; namely, his property, or his camels or the like, and his house, or tent: (K:) one should not say, of a man, مَنْزِلِهُ ↓ أَــعْمَــرَ, with ا. (Az, TA.) إِنَّمَا يَــعْمُــرُ مَسَاجِدَ اللّٰهِ, in the Kur [ix. 18], signifies Only he shall abide in the mosques, or places of worship, of God: or shall visit them: (TA:) see 8: but Z says, I know not عَمَــرَ as occurring in the sense of اعتمر [he visited]: (TA:) or shall enter them and sit in them: (Jel:) or the verb in the above-cited phrase of the Kur has another signification, which see below. (TA.) A4: عَمَــرَهُ is also syn. with عَمَّــرَهُ, in the first of the senses expl. below: see 2.

A5: عَمَــرَ اللّٰهُ بِكَ مَنْزِلَكَ, (Az, S, O, K, *) aor. ـُ (TA,) inf. n. عِمَــارَةٌ; (K;) and ↓ أَــعْمَــرَهُ; (Az, S, O, K;) May God make thy place of abode to become peopled, [or well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of ruined or waste or desolate, or in a state of good repair,] by thee [or by thy means]: (K, * TA:) but Az says that one should not say, of a man, مَنْزِلَهُ ↓ أَــعْمَــرَ, with ا. (S.) b2: عَمَــرَ الخَرَابَ, aor. and inf. n. as above, [He made the ruin, or waste, or the like, to become in a state of good repair, in a state the contrary of ruined or waste or desolate.] (S, O, TA.) b3: [عَمَــرَ الأَرْضَ, aor. and inf. n. as above, He peopled the land; stocked it well with people and camels and the like; colonized it; cultivated it, or cultivated it well; rendered it in a flourishing state, or in a state the contrary of waste.] b4: And عَمَــرَ البِنَآءَ, aor. and inf. n. as above, He kept the building in a good state; syn. حَفِظَهُ. (TA.) So accord. to some, in the Kur, إِنَّمَا يَــعْمُــرُ مَسَاجِدَ اللّٰهِ, [quoted above,] Only he shall keep in a good state [or in repair] the mosques, or places of worship, of God: (TA:) among the significations of the verb as here used, are these; he shall adorn them with carpets or the like, and light them with lamps, and continue the performance of religious worship and praise and the study of science in them, and guard them from [desecration by] that for which they are not built, such as worldly discourse. (Bd.) b5: عَمَــرَ الدَّارَ, aor. ـُ inf. n. عَمْــرٌ [and عِمَــارَةٌ, (MA,) or this, accord. to the Msb, is a simple subst.], He built the house. (Msb.) [And] He made the house to be inhabited; he peopled it; (MA;) [or made it to be well stocked with people and the like, or in a flourishing state, or in a state of good repair.] b6: عَمَــرَ الخَيْرَ, aor. ـُ inf. n. عَمْــرٌ and عِمَــارَةٌ, [app., He instituted what was good: or perhaps, he cultivated, or promoted, it: or he kept to it; or observed it; or regarded it.] (Az, TA.) A6: عَمَــرَ رَبَّهُ, (IAar, K,) aor. ـُ (IAar, O,) [inf. n. عِمَــارَةٌ,] He served, or worshipped, his Lord; (IAar, K;) he prayed and fasted. (Ks, Lh, O, K.) You say تَرَكْتُ فُلَانًا يَــعْمُــرُ رَبَّهُ I left such a one worshipping his Lord, praying and fasting. (TA.) 2 عَمَّــرَهُ اللّٰهُ, (S, O, Msb, K,) inf. n. تَــعْمِــيرٌ; (S, Msb;) and ↓ عَمَــرَهُ, (Msb, K,) aor. ـُ (Msb,) inf. n. عَمْــرٌ; (TA;) God lengthened, or prolonged, his life; (S, O, Msb, TA;) made him to continue in life; preserved him alive; (K, TA;) as also ↓ استــعمــرهُ. (O and Bd in xi. 64.) It is said in the Kur [xxxv. 12], وَمَا يُــعَمَّــرُ مِنْ مُــعَمَّــرٍ وَلَا يُنْقَصُ

إِلَّا فِى كِتَابٍ, i. e., No one whose life is prolonged has life prolonged, nor is aught diminished of his, meaning another's, life, but it is recorded in a writing: (I'Ab, Fr, * O: *) or the meaning is, nor does aught pass of his, i. e. the same person's, life: (Sa'eed Ibn-Jubeyr:) both these explanations are good; but the former seems more probably correct. (Az, TA.) b2: عمّــر نَفْسَهُ He determined for himself, or assigned to himself, a limited life. (K.) b3: عمّــر اللّٰهَ, inf. n. تَــعْمِــيرٌ, He acknowledged the everlasting existence of God. (S, TA.) b4: عَمَّــرْتُكَ اللّٰهَ I ask, or beg, God to prolong thy life: (Ks, O, TA:) or I remind thee of God. (TA, app. on the authority of Mbr.) [It also seems to signify I swear to thee by the everlasting existence of God. See عَمْــرَ اللّٰهِ.] b5: أُــعَمِّــرُكَ اللّٰهَُ أَنْ تَفْعَلَ كَذَا I adjure thee by God, and beg thee by the length of thy life, that thou do such a thing. (K, * TA.) b6: See also 4.

A2: عَمَّــرَ خِبَآءً بِمَا احْتَاجَ إِلَيْهِ [He furnished a tent with what he required]. (Msb in art. بنى.) 3 عَامَرْتُهُ طُولَ حَيَاتِهِ [I lived with him for the length of his life]. (M in art. بلو.) 4 أَــعْمَــرَ see 1, in three places. b2: اعمــرهُ المَكَانَ, (K,) and فِيهِ ↓ استــعمــرهُ, (S, K,) i. q. جَعَلَهُ يَــعْمُــرُهُ (K) or جعله عَامِرَهُ (S) [He made him to inhabit the place, or to people, or colonize, or cultivate, it]. So the latter signifies in the Kur [xi. 64], فِيهَا ↓ وَاسْتَــعْمَــرَكُمْ (S) And He hath made you to dwell therein: (O, Jel:) or hath required of you to inhabit it, or to people it, &c.: (Z:) or hath enabled and commanded you to do so: (Bd:) or hath permitted you to do so, and to fetch out by labour, or art, your food [for قومكم in the L and TA, I read قُوتكم, and this is evidently the right,] from it: (TA:) or hath given you your houses therein for your lives; or made you to dwell in them during your lives, and then to leave them to others: (Bd:) or hath prolonged your lives therein. (Ibn-'Arafeh, O.) b3: أَــعْمَــرْتُهُ دَارًا, (S, Mgh, O, Msb, K, *) or أَرْضًا, or إِبِلًا, (S, O,) and إِيَّاهَا ↓ عَمَّــرْتُهُ, (K, *) I assigned to him the house for his life, (Msb, K,) or for my life, (K,) to inhabit it for that period; (Msb, TA;) I said to him, of a house, (S, Mgh, O,) or of land, or of camels, (S, O,) It is thine, (S, Mgh, O,) or they are thine, (S, O,) for my life, (S, Mgh, O,) or for thy life, and when thou diest it returns, or they return, to me. (S, O.) The doing so is forbidden. (Mgh, TA.) [See also عُمْــرَى: and see أَرْقَبَ, and رُقْبَى.] b4: اعمــر الأَرْضَ He found the land to be عَامِرَة, (S, O, K,) i. e., peopled [and cultivated, or in a flourishing state]. (TA.) b5: اعمــر عَلَيْهِ He rendered him rich; made him to be possessed of competence or sufficiency, to be without wants, or to have few wants. (K.) A2: اعمــرهُ He aided him to perform the visit called عُمْــرَة; (Mgh, O, K;) [said to be] on the authority of analogy; not on that of hearsay; (Mgh;) but occurring in a trad.: (Mgh, TA:) or he made him to perform that visit. (IKtt, Msb.) A3: See also 8.8 اعتمر He visited. (Msb, K: in some copies of the K اعتمرهُ.) You say, اعتمرهُ, (S, O,) and ↓ اعمــرهُ, (ISk, Msb,) He visited him, or it; (S, O;) he repaired, or betook himself, to him, or it; (ISk, S, O, Msb;) as also ↓ عَمَــرَهُ, accord. to one explanation of a passage in the Kur ix. 18, quoted above: [see 1:] but Z says, I know not عَمَــرَ as occurring in the sense of اعتمر. (TA.) b2: He performed the religious visit called عُمْــرَة. (O, TA.) You say اعتمر فِى الحَجِّ [He performed the visit so called in the pilgrimage]. (S.) b3: اعتمر أَمْرًا He betook himself to a thing, or an affair; as, for instance, a warring and plundering expedition; aimed at it; purposed it. (TA.) A2: Also He attired his head (i. e. his own head) with an عَمَــارَة, i. e., a turban, &c. (S, K.) 10 إِسْتَــعْمَــرَ see 2: b2: and also 4, in two places.

عَمْــرٌ and ↓ عُمْــرٌ are both inf. ns., signifying the same. (S, O.) [See 1. As such, the former is the more common.] And both of these words, (Mgh, K, &c.,) and ↓ عُمُــرٌ, (K, &c.,) [used as simple substs., or abstract ns., in which case the second is more common than the first, except in forms of swearing, in which the former is used, and the third is more chaste than the second,] signify Life; (Msb, K;) [the age to which the life extends;] the period during which the body is inhabited by life: so that it denotes less than بَقَآءٌ: wherefore the latter is [frequently] used as an attribute of God; but عمــر is seldom used as such: (Er-Rághib, B:) pl. أَــعْمَــارٌ. (K.) Yousay ↓ أَطَالَ اللّٰهُ عُمُــرَكَ and عَمْــرَكَ [May God prolong thy life]. (S, O.) In a form of swearing, عَمْــر only is used. (S.) [In a case of this kind, when ل is not prefixed to it, it is in the accus. case, as will be shown and expl. below: but when ل is prefixed to it, it is in the nom.] You say لَــعَمْــرُكَ لَأَفْعَلَنَّ, meaning By thy life, I will assuredly do [such a thing]. (Msb.) لَــعَمْــرُكَ occurs in the Kur xv. 72, and means By thy life: (I'Ab, Akh, Bd, Jel:) and ↓ لَــعَمَــرُكَ is a dial. var., mentioned by Yoo: (O:) or the former, accord. to the grammarians, means by thy religion: (AHeyth, O:) and [in like manner] لَــعَمْــرِى, and ↓ لَــعَمَــرِى, [by my life, or] by my religion. (K.) لَــعَمْــرُكَ is an inchoative, of which the enunciative, مَا أُقْسِمُ بِهِ, [that by which I swear, so that the entire phrase means thy life is that by which I swear,] is understood; therefore it is in the nom. case: (IJ, TA:) or the complete phrase is وَــعَمْــرِكَ فَلَــعَمْــرُكَ عَظِيمٌ [by thy life, &c.: and thy life is of great account]. (Fr, as related by A'Obeyd.) You say also لَــعَمْــرُ أَبِيكَ الخَيْرَ, and الخَيْرِ; the former meaning By thy father's instituting, or promoting, or keeping to, or observing, or regarding, what is good; الخير being the objective complement of عمــر, from عَمَــرَ الخَيْرَ, aor. ـُ inf. n. عَمْــرٌ and عِمَــارَةٌ; [see 1;] but in the latter case, الخَيْرِ is an epithet added to أَبِيكَ [so that the meaning is by the life of thy good father]. (AHeyth, Az, O, TA.) [See also art. خير.] You also say لَــعَمْــرُ اللّٰهِ, meaning By the everlasting existence of God; (S, O, K;) عمــر being here in the nom. case as an inchoative, with ل prefixed to it as a corroborative of the inchoative state: the enunciative is understood; the complete phrase being لَــعَمْــرُ اللّٰهِ قَسَمِى or مَا أُقْسِمُ بِهِ [the everlasting existence of God is my oath, or that by which I swear]. (S, O.) This expression is forbidden in a trad., (K,) because عَمْــرٌ [properly] means the life of the body: (TA:) [but] لَــعَمْــرُ

إِلٰهِكَ, meaning By the everlasting existence of thy God, occurs in a trad. (TA.) When you do not prefix ل, you make it to be in the accus. case, as an inf. n.: thus you say, عمْــرَ اللّٰهِ مَا فَعَلْتُ كَذَا (S, O, K) I swear by the everlasting existence of God, I did not so: (S, O:) and عَمْــرَكَ اللّٰهَ مَا فَعَلْتُ كَذَا (S, O, K, [in the CK اللّٰهُ, but this is a mistake,]) By thine acknowledgment of the everlasting existence of God, I did not so: (S, O:) or the original thereof is عَمَّــرْتُكَ اللّٰهَ تَــعْمِــيرًا, (O, K,) i. e., I ask, or beg, God to prolong thy life: (Ks, O:) [and it is said in the S that عَمْــرَكَ اللّٰهَ sometimes has this signification:] and in like manner عَمْــرَكَ اللّٰهَ لَا أَفْعَلُ ذَاكَ means I beg God to prolong thy life: I will not do that: or it may be a form of oath without و [for وَــعَمْــرِكَ]: (Ks:) and you say عَمْــرَكَ اللّٰهَ اِفْعَلْ كَذَا and إِلَّا فَعَلْتَ كَذَا [and إِلَّا مَا فَعَلْتَ كَذَا By thine acknowledgment of the everlasting existence of God, &c., do thou so]: (TA:) or عَمْــرَكَ اللّٰهَ signifies by thy worship of God: (AHeyth:) or I remind thee, reminding thee, of God. (K.) Mbr says of this phrase, عمــرك اللّٰه, that عمــر may be in the accus. case on account of a verb understood; [such, for instance, as أُذَكِّرُكَ;] or by reason of و suppressed, the complete phrase being وَــعَمْــرِكَ اللّٰهَ; or as being for [the inf. n.] تَــعْمِــير. (TA.) It may also be [found written] عَمْــرَ اللّٰهَ; but this is bad. (Ks.) Some of the Arabs, for لَــعَمْــرُكَ, said رَــعَمْــلُكَ. (Az.) b2: عَمْــرًا وَشَبَابًا: see قُحَابٌ.

A2: عَمْــرٌ (AHeyth, K) and ↓ عَمَــرٌ (K) signify Religion; (AHeyth, K;) as in the phrases لَــعَمْــرِى and ↓ لَــعَمَــرِى (K) and لَــعَمْــرُكَ (AHeyth) [mentioned above].

A3: Also عَمْــرٌ (S, O, Msb, K) and ↓ عُمْــرٌ (IAth, O, K) The flesh that is between the teeth: (S, O, Msb, K:) or the pendent piece of flesh between the teeth: (Az, Msb:) or the flesh that is between the places in which the teeth are set: (TA:) or the flesh of the gum: (K:) or the flesh of the gum that runs between any two teeth: (TA:) or what appears of the gum: (Kh, Msb:) or (so accord. to the TA, but in the K “ and ”) anything of an oblong shape between two teeth: (K:) pl. عُمُــورٌ: (S, O, Msb, K:) which some explain as signifying the places whence the teeth grow. (TA.) It is said in a trad., أَوْصَانِى جِبْرِيلُ بِالسِّوَاكِ حَتَّى خَشِيتُ عَلَى عُمُــورِى [Gabriel enjoined me to make use of the tooth-stick so that I feared for my عمــور]. (O, TA.) A4: أُمُّ عَمْــرٍو: see عَامِرٌ.

عُمْــرٌ: see عَمْــرٌ, in two places.

عَمَــرٌ: see عَمْــرٌ, in four places.

عُمُــرٌ: see عَمْــرٌ, in two places.

عَمْــرَةٌ: see عَمَــارَةٌ.

A2: أَبُو عَمْــرَةَ means Bankruptcy, insolvency, or the state of having no property remaining; (Lth, O, K;) which is said to be thus called because it was the name of an envoy of El-Mukhtár the son of Aboo-'Obeyd, on the occasion of whose alighting at the abode of a people, slaughter and war used to befall them: (Lth, O, K: *) b2: and (K) hunger. (IAar, K.) عُمْــرَةٌ A visit, or a visiting: (S, Msb, K:) or a visit in which is the cultivation (عِمَــارَة) of love or affection: (TA:) or a repairing to an inhabited, or a peopled, place: this is the primary signification. (Mgh.) b2: Hence the عُمْــرَة in pilgrimage [and at any time]; (S, O; *) i. e. [A religious visit to the sacred places at Mekkeh, with the performance of the ceremony of الإِحْرَام,] the circuiting round the Kaabeh, and the going to and fro between Es-Safà and El-Marweh: الحَجُّ [differs from it inasmuch as it is at a particular time of the year and] is not complete without the halting at 'Arafát on the day of 'Arafeh: (Zj, TA:) the عُمْــرَة is the minor pilgrimage (الحَجُّ الأَصْغَرُ); (Msb, and Kull p. 168;) what is commonly termed الحَجُّ being called sometimes the greater pilgrimage (الحَجُّ الأَكْبَرُ): (Kull:) pl. عُمَــرٌ (S, O, Msb) and عُمَــرَاتٌ or عُمُــرَاتٌ or عُمْــرَاتٌ. (Msb.) b3: Also A man's going in to his [newlymarried] wife in the abode of her family: (IAar, S, K:) if he removes her to his own family, the act is termed عُرْسٌ. (IAar, S.) عُمْــرَى a subst., (إِسْمٌ [strangely read by Golius أَسْمَرُ], S, O,) or an inf. n., (TA,) [or rather a quasiinf. n.,] from أَــعْمَــرَهُ دَارًا and the like; (S, O, TA;) A man's assigning to another a house for the life of the latter, or for the life of the former; (accord. to the explanation of the verb in the K;) a man's saying to another, of a house, or of land, or of camels, It is thine, or they are thine, for my life, or for thy life, and when thou diest it returns, or they return, to me; (accord. to the explanation of the verb in the S and Mgh and O;) a man's giving to another a house, and saying to him, This is thine for thy life, or for my life: (Th, in TA: [in which is added, “whichever of us dies,” ايّنا مات, but this I consider a mistake for إِذَا مَاتَ, “when he dies,”) “ the house is given to his family: ”]) so they used to do in the Time of Ignorance: (TA:) but some of the Muslim lawyers hold the gift to be absolute, and the condition to be null. (TA, &c.) b2: Also [The property, or house, &c., so given;] what is assigned, or given, to another for the period of his life, or for that of the life of the giver. (K.) [See also رُقْبَى.]

عُمْــرِىٌّ, applied to trees (شَجَر), Old; (K;) a rel. n. from عُمْــرٌ: (TA:) عُمْــرِيَّةٌ, [the fem.,] applied to a tree (شَجَرَة), signifies great and old, having had a long life: (IAth, TA:) or the former, the [species of lote-tree called] سِدْر, that grows upon the rivers (O, K) and imbibes the water; as also عُبْرِىٌّ: (O:) or, accord, to Abu-l-'Ameythel [or 'Omeythil] El-Aarábee, the old, whether on a river or not; (O, TA;) and in like manner says As, the old of the سِدْر, whether on a river or not; and the ضَال is the recent thereof: some say that the م is a substitute for the ب in عُبْرِىٌّ [q. v.]. (TA.) الفَرِيضَةُ الــعُمَــرِيَّةُ: see المُشَرَّكَةُ.

عُمْــرَانٌ [an inf. n. of عَمَــرَ: b2: and of عَمَــرَهُ: b3: then app. used as an epithet syn. with عَامِرٌ, q. v.: (of which it is also a pl.:) b4: and then as an epithet in which the quality of a subst. is predominant; meaning A land, or house, inhabited, peopled, well people, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined; a land colo-nized, cultivated, or well cultivated; a house in a state of good repair: such seems to be meant in the JK and A and K, in art. خرب, where, as in the O in this art., it is said to be contr. of خَرَابٌ, q. v.] b5: It is also a subst. signifying بُنْيَانٌ [A building; a structure; and edifice: or perhaps the act of building]. (Msb.) [See also عِمَــارَةٌ. b6: It is also a pl. of عَامِرٌ, q. v.]

عَمَــارٌ: see عَمَــارَةٌ, in three places.

عَمِــيرٌ: see عَامِرٌ.

أَبُو عُمَــيْرِ The ذَكَر. (K; and TA voce شَامَ, q. v., in art. شيم.) عَمَــارَةٌ Anything (AO, S, O, K) which one puts, (S, O,) or which a chief puts, (TA,) upon his head, such as a turban, and a قَلَنْسُوَة, and a crown, &c., (AO, S, O, K,) as a sign of headship, and for keeping it in mind; (TA;) as also ↓ عَمْــرَةٌ (K) and ↓ عَمَــارٌ: (S, O, * TA:) which last [is app. a coll. gen. n., of which عَمَــارَةٌ is the n. un., and] also signifies any sweet-smelling plant (رَيْحَان) which a chief puts upon his head for the same purpose: and hence, (tropical:) any such plant, absolutely: (B:) or any such plant with which a drinkingchamber is adorned, (S, K,) called by the Persians مَيْوَرَانْ; when any one comes in to the people there assembled, they raise somewhat thereof with their hands, and salute him with it, wishing him a long life: so, accord. to some, in a verse of El-Aashà, which see below: (S:) or it there signifies crowns of such plants, which they put upon their heads, as the foreigners (العَجَم) do; but ISd says, “I know not how this is: ” or the myrtle; syn. آس: (TA:) and عَمَــارةٌ signifies a plant of that kind, with which one used to salute a king, saying, May God prolong thy life: or, as some say, a raising of the voice, saying so: (Az, TA:) a salutation; (K;) said to mean, may God prolong thy life; (TA;) as also ↓ عَمَــارٌ (S, K) and ↓ عِمَــارَةٌ; (L;) but Az says that this explanation is not valid. (TA.) El-Aashà says, فَلَمَّا أَتَانَا بُعَيْدَ الكَرَى

↓ سَجَدْنَا لَهُ وَرَفَعْنَا الــعَمَــارَا [And when he came to us, a little after slumber, we prostrated ourselves to him, and] we put the turbans from our heads, in honour of him: (S:) but IB says that, accord. to this explanation, the correct reading is وَضَعْنَا الــعَمَــارَا: (TA:) or the former reading means, we raised our voices with prayer for him, and said, May God prolong thy life: or we raised the sweet-smelling plants: &c.: see above. (S, TA.) b2: Also عَمَــارَةٌ, (K,) or ↓ عِمَــارَةٌ, (O,) An ornamented piece of cloth which is sewed upon a مِظّلَّة, [by which is meant a kind of tent,] (O, K, TA,) i. e. sewed to the طَرِيقَة [q. v.], on each side of the tent-pole, (O,) as a sign of headship. (TA.) A2: See also عِمَــارَةٌ.

عُمَــارَةٌ Hire, pay, or wages, of, or for, عِمَــارَة as signifying مَا يُــعْمَــرُ بِهِ المَكَانُ [see below]. (K, TA.) عِمَــارَةٌ [is an inf. n.: and often signifies Habitation and cultivation; or a good state of habitation and cultivation: b2: and is also expl. as signifying]

مَا يُــعْمَــرُ بِهِ المَكَانُ [That by which a place is rendered inhabited, peopled, well stocked with people and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of desolate or waste or ruined; app. meaning, work, or labour, by which a place is rendered so; as it is immediately added in the K that عُمَــارَةٌ signifies hire, pay, or wages, of it, or for it; and the explanation which I have here given is agreeable with ancient and modern usage; to which it may be further added, that the measure (فِعَالَةٌ) is common to words signifying arts, occupations, or employments, as زِرَاعَةٌ and فِلَاحَةٌ &c.]. (K, TA.) b3: Also a subst. from عَمَــرَ الدَّارَ. (Msb.) [It has two significations, either of which may be meant in the Msb: The act, or art, of building a house: b4: and A building; a structure; an edifice: generally, accord. to modern usage, a public edifice: pl. عَمَــائِرُ. See also عُمْــرَانٌ.]

A2: Also The breast of a man. (TA.) b2: Hence, (TA,) عِمَــارَةٌ (S, O, Msb, K) and ↓ عَمَــارَةٌ, (Msb, K,) the latter allowed by Kh, (O,) but the former is the more common, (Msb,) A great tribe, syn. قِبِيلَةٌ عَظِيمَةٌ, (Msb,) or حَىٌّ عَظِيمٌ, (O, K, TA,) that subsists by itself, migrating by itself, and abiding by itself, and seeking pasturage by itself: (O, TA:) or it is called by the former name because it peoples a land; and by the latter, because complex like a turban; (TA;) and ↓ عَمِــيرَةٌ signifies the same; or, as some say, all signify a بَطْن: (Ham p. 682:) or i. q. قَبِيلَةٌ and عَشِيرَةٌ: (S, O:) or less than a قبيلة: (O, K:) or less than a قبيلة and more than a بَطْن: (IAth, TA:) [see also شَعْبٌ:] or a body of men by which a place is peopled: (B, TA:) pl. عَمَــائِرُ. (TA.) A3: See also عَمَــارَةٌ, in two places.

عَمِــيرَةٌ: see the next preceding paragraph, near the end.

عَامِرٌ Living long. (Msb, TA.) b2: Remaining, continuing, staying, residing, dwelling, or abiding, in a place: (TA:) and thus, or remaining, &c., and congregated, in a pl. sense. (Mus'ab, O.) [Hence,] An inhabitant of a house: pl. عُمَّــارٌ. (TA.) And عُمَّــارُ البُيُوتِ The jinn, or genii, that inhabit houses. (S.) And عَوَامِرُ البُيُوتِ The serpents that are in houses: sing. عَامِرٌ and عَامِرَةٌ: accord. to some, they are so called because of the length of their lives. (TA.) b3: See also مُعْتَمِرٌ.

A2: Also i. q. ↓ مَــعْمــورٌ. (O, TA.) [See also عُمْــرَانٌ.] You say أَرْضٌ عَامِرَةٌ A land peopled; [colonized; cultivated; &c.] (TA.) [See عَمَــرَ.] And مَنْزِلٌ عَامِرٌ A place of abode inhabited [&c.]. (Msb.) And مَكَانٌ عَامِرٌ, and ↓ عَمِــيرٌ, (S, O, TA,) i. e. ذُو عِمَــارَةٍ [A place inhabited, peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined]. (TA.) b2: It is applied also to that which has been a ruin or waste or the like [as meaning In a state of good repair; in a state the contrary of ruined or waste or desolate]; and so ↓ مَــعْمُــورٌ. (S, TA.) [Pl. عُمْــرَانٌ.]

A3: إِنَّهُ لَعَامِرٌ لِرَبِّهِ Verily he is a server, or worshipper, of his Lord. (TA.) A4: أُمُّ عَامِرٍ, (S, O, K,) and ↓ أُمُّ عَمْــرٍو, (K,) but the latter is extr., (TA,) The hyena; (S, O, K;) a metonymical surname, (S, O,) determinate, as applying to the species. (TA.) It is said in a prov., خَامِرى أُمَّ عَامِرِ أَبْشِرِى بِجَرَادٍ عَظْلَى وَكَمَرِ رِجَالٍ قَتْلَى [Hide thyself, O Umm-'Ámir: rejoice thou at the news of locusts cohering, and the glands of the penes of slain men: (in this prov., for كَمِّ, in the TA, I have substituted كَمَرٍ, which is the reading in variations of the prov.: see Freytag's Arab. Prov., i. 431:)] this being said by a man, [it is asserted that] the animal becomes obsequious to him, so that he muzzles it, and then drags it forth; for the hyena, says Az, is proverbial for its stupidity, and for its being beguiled with soft speech. (TA.) It is called امّ عامر, as though its young one were called عَامِرٌ, and it is so called by a Hudhalee poet: (L:) or its whelp is called العَامِرُ: (K:) but it is not known with ال in the compound name with the prefixed noun [امّ, nor, app., without امّ]. (MF, from the Expos. of the دُرَّة.) عَوْمَرَةٌ Clamour and confusion, (S, O, * K,) and evil, or mischief: (O:) or wearying contention or altercation. (TA in art. دقر.) مَــعْمَــرٌ A place of abode peopled, or inhabited: (so in a copy of the S:) a place of abode spacious, (O, TA,) agreeable, peopled or inhabited, (TA,) abounding with water and herbage, (S, O, * K, TA,) where people stay. (TA.) مِــعْمَــارٌ and ↓ مِــعْمَــارِىٌّ, of which latter مِــعْمَــارِيَّةٌ is the coll. n., An architect: both app. postclassical.]

مَــعْمُــورٌ: see عَامِرٌ, in two places. b2: دَارٌ مَــعْمُــورَةٌ A house inhabited by jinn, or genii. (Lh.) b3: البَيْتُ المَــعْمُــورُ is [The edifice] in heaven, (K,) in the third heaven, or the sixth, or the seventh, (Jel, in lii. 4,) or in the fourth, (O, Bd,) over, or corresponding to, the Kaabeh, (O, Jel, K,) which seventy thousand angels visit every day, [or seventy thousand companies of which every one consists of seventy thousand angels, (see دِحْيَةٌ,)] circuiting around it and praying, never returning to it: (O, * Jel:) or the Kaabeh: or the heart of the believer. (Bd.) A2: Also Served [or worshipped]. (TA.) مِــعْمَــارِىٌّ: see مِــعْمَــارٌ.

مُعْتَمِرٌ Visiting; a visiter. (S, K.) b2: Performing the religious visit called عُمْــرَة: (Kr, S:) having entered upon the state of إِحْرَام for the performance of that visit: (TA:) pl. مُعْتَمِرُونَ: and عُمَّــارٌ [a pl. of ↓ عَامِرٌ] is syn. with مُعْتَمِرُونَ. (Kr.) b3: And Betaking himself to a thing; aiming at it; purposing it. (K, TA.) A2: Also Having his head attired with an عَمَــارَة, i. e. a turban [&c.]. (AO, S.) مَا لَكَ مُعَوْمِرًا بِالنَّاسِ عَلَى بَابِى means Wherefore art thou congregating and detaining the people at my door? (Sgh, TA.) يَــعْمُــورٌ A kid: (IAar, S, O, K:) and a lamb: pl. يَعَامِيرُ. (IAar, S, O.)