قل

1 قَلَّ

, It was, or became, few; small, or little, in number, quantity, or amount; scanty. b2: هُوَ يَقِلُّ عَنْ كَذَا He, or it, is smaller than, or too small for, such a thing; syn. يَصْغُرُ. (TA.) b3: قَلَّ لَبَنُهَا Her milk became little, or scanty; she became scant in her milk. b4: قَلَّ خَيْرُهُ [His good things, or wealth, and his beneficence, became few, or little; scanty, or wanting; he became poor; and he became niggardly:] for قِلَّةُ خَيْرٍ signifies “ poverty ” and “ niggardliness. ” (A, TA, in art. حجد.) And It became scanty, or deficient, or wanting, in goodness. b5: قَلَّ He had few aiders: sec an ex. voce فَلَّ.2 قَلَّلَهُ He made it, or held it, to be little. (Msb.) b2: He showed it, or made it to appear, to be little, in quantity. (TA.) b3: See 4.4 أَقَلَّهُ He lifted it, or raised it, from the ground; and carried it. (Msb.) b2: أَقَلَّهُ الغَضَبُ (assumed tropical:) Anger disquieted, or flurried, him. (Mj, TA, in art. حمل.) And أُقِلَّ [alone] (assumed tropical:) He was disquieted, or flurried, by anger. (T, TA, in that art.) b3: أَقَلَّ مِنْهُ i. q. ↓ قَلَّلَهُ. (M.) b4: أَقَلَّ He became poor: (S, Msb:) or he had little property. (K.) 5 تَقَلَّلَ (K, art. نزر) It became diminished, or rendered little or small in quantity. (TK, same art.) b2: تَقَلَّلَهُ He saw it, or deemed it, to be little in quantity. (TA.) 10 اِسْنَفَلَّ He was independent, or alone; with none to share, or participate, with him. (TA.) [And اِسْتَقَلَّ بِنَفْسِهِ, the same; or (as shown by an explanation of the act. part. n. in the TA) he managed his affairs, by himself alone, thoroughly, soundly, or vigorously.] And هُوَ لاَ يَسْتَقِلُّ بِهٰذَا He is not able [by himself] to do this. (TA.) b2: اِسْتَقَلَّ He was independent of all others; absolute. b3: اِسْتَقلَّ He (a man) rose, or raised himself, with a burden: (JK:) and a bird in his flight. (JK, K.) b4: اُسْتُقِلَّ غَضَبًا He (a man) became affected with a tremour, or trembling, by anger. (JK.) b5: اِسْتَقَلَّ بِالشَّىْءِ i. q.

اِسْتَبَدَّ بِهِ. (TA in art. حكر.) ??

Poverty: see an ex. in a verse cited voce طَلَّاع.

قُلُّ بْنُ قُلٍّ

: see ضُلُّ.

قُلَّةٌ The top, or highest part, of a mountain, &c. (S, K.) b2: The top of the head and hump. (K.) See a verse cited voce ظِلٌّ. b3: قلتانِ [app. قُلَّتَانِ, or rather قَلْتَانِ, from قلت] The hollows of the two collar-bones (الترقوتان). (TA, art. ترب.) قِلَّةٌ [Paucity; smallness; littleness; scantiness; want of due amount of anything: as in قِلَّةُ مُبَالَاةٍ

want of due care: or this phrase signifies want of care: also fewness: for] قِلَّةٌ sometimes signifies i. q. عَدَمٌ. (Mgh in art. حفَظ.) b2: قِلَّةٌ may often be well rendered Lack.

قَلِيلٌ Few; small, or little, in number, quantity, or amount; scanty. b2: A small quantity, or quantum, or number, مِن مَالٍ وَغَيْرِهِ of property, or cattle, &c. b3: قَلِيلُ الخَيْرِ: [see art. خير, where an explanation is given equivalent to عَادمُ الخَيْرِ: and in like manner] قَلِيلُ الخَيْرِ is used to signify Not making use of oaths at all. (Mgh in art. حفظ.) It may be well rendered Lacking, or destitute of, good, or wealth; as well as having little thereof: it generally means having little, or no, wealth, or good; or lacking, or destitute of, goodness or good things. b4: قَلِيلٌ: see مَطَّرِدٌ. b5: Possessing little, or possessed in a small degree, of anything.

قَلِيلَةٌ as a subst., Little: see كَثِيرَةٌ.

أَقَلُّ مَالًا وَوَلَدًا Possessing, or possessor, of less than another in respect of wealth and children: see an ex. (from the Kur xviii. 37) in art. ف.

مُسْتَقِلٌّ A writing on a particular, peculiar, or special, subject. b2: رِسَالَةٌ مُسْتَقِلَّةٌ A monograph. See also a verse cited voce غَتْمٌ. b3: مَعْنًى مُسْتَقِلٌّ بِهِ

An independent meaning.

قل: قل. قل عدلا على: شتم، سب. (بوشر).
قلما: قل ألحقت بها ما لإثبات الشيء القليل أو نفيه كما في هذا البيت الذي ورد في المقري (2: 502):
فقلت قم بي ولا تقم لي ... فقلما يؤكل القيام
وقد ترجمه فليشر إلى الفرنسية في الإضافات مذكرا أن العرب تقول القلة بمنزلة العدم بما معناه: قلت له اعطني ما أعيش به ولا تقم لي لتحيتي فإن القيام لا يؤكل إلا نادرا.
قلما يكون: أقل ما يكون، قليلا ما يكون. (بوشر).
قل عن: عجز عن، لم يستطع بلوغ الشيء (المقري 1: 681).
قل. يقله هذا: يكفيه هذا. ففي رحلة ابن جبير (ص39): لأنهم لا يصلون الا بزاد يقلهم وفي عباد (2: 22): إن أجريت عليك رزقا يقلك. وقد ترددت بين أن يكون هذا الفعل قل أو أقل، ويرى كل من صاحب محيط المحيط والسيد رايت (معجم ابن جبير) إنه أقل. أرى الآن إنه قل: ففي ألف ليلة (برسل 3: 137) إن صيادا اغتنم ظلام الليل ليرمي شباكه في موضع حرم فيه الصيد فقال في هذا الوقت مطمئن من قله الفراش. أي في هذا الوقت الذي يكفي فيه الفراش لمن يريد النوم فلا يطلب شيئا آخر.
وبهذا المعنى يقال: قل له هذا. ففي المقري (1: 536):
سقاك يا سفح الدمع منهملا ... وقل ذاك له أن أعوز المطر
وفي معجم فوك: استقل ب بمعنى يكفى.
قل: ذكرها فوك في مادة Callus، وهي مأخوذة من الكلمة الأسبانية Callo ( انظرها فيما يلي).
قلل في: في ألف ليلة (1: 90): قلل حسده في طعامه ولذيذ أي أن الحسد جعله قليل الأكل والنوم.
قلل الأدب: فقد الأدب. (بوشر).
قلل به: احتقره. ففي كتاب الخطيب (ص40 و): وقال يذم الدنيا ويحمد عقبى من يقلل بها.
قلل (مشتقة من الكلمة الأسبانية callo) : يقال قلل الحذاء الضيق: سبب كنبا وجسأة وثفنا.
(فوك، الكالا) وهو مقلل: فيه كنب وجسأة.
قلل (مشتقة من الفعل الأسباني Calar سيمونيه ص303): تغلغل، خلل، ولج، دخل. (الكالا).
أقل: أقلل بها: رأى أنها قليل. ففي المقري (1: 464):
ألف من الحمر وأقلل بها ... لعالم أربى على بغيته
ما أقل هذا الغلام بأدب: كيف أن هذا الغلام شيء الأدب! ففي المقري (1: 679): ما أقله بشفقة: كيف إنه قليل الشفقة!.
تقلل: تقلل الشيء: رآه قليلا. (فوك).
ويستعمل هذا الفعل للدلالة على الرجل البسيط في الملبس والمطعم. فيقال: تقلل في الملبس وتقلل في المطعم. (الفخري ص89) ويستعمل الفعل تقلل وحده بهذا المعنى. (ابن خلكان 1: 250: 7 255، عبد الواحد ص138، ياقوت 4: 600، ميرسنج ص27).
ويقال أيضا: تقلل من الدنيا (أماري ص189)، وفي رياض النفوس (ص43 و): كان مروان رجلا. صالحا متقللا من الدنيا. وفي (ص53 و): كان رجلا فاضلا مجتهدا ورعا متقللا من الدنيا. وفي (ص62 و) وهذا يدل على تقلله من الدنيا وزهده فيها.
واقرأ كذلك الكلمة التي في لب اللباب خالية من النقط. ففي لب اللباب (ص143): كانوا يتزهدون ويتقللون من الدنيا، وليس يتفللون كما رأى الناشر.
تقلل: احتقر. كان محتقرا. ففي آخر أيام غرناطة لملر (ص41): وقفلل (وتقلل) أولئك المرتدون الذين كانوا بها -لم يبق لهم عند صاحب قشتالة جاه ولا حظوة.
تقلل: (مشتقة من الاسم الأسباني Callo) صار له كنبا وجسأة. (فوك، الكالا).
استقل: حمل. وتستعمل مجازا بمعنى لحق وضم أرضا. (روتجرز ص131) وفيه (ص136): واستقلت البلاد اليمانية في الحوزة الشريفة السلطانية. أي ألحقت البلاد اليمانية بمملكة السلطان.
استقل: حمل الرمح وتسلح به. ففي طرائف كوسج (ص80): فقام وافرغ عليه درعه وتقلد سيفه واستقل رمحه وانتصب على جواده.
استقل به: استطاع حمل الشيء. ففي كليلة ودمنة (ص85): والرجل القوي يستطيع أن يحمل حملا ثقيلا وإن لم يكن قد اعتاد ذلك، والرجل الضعيف لا يستقل به وإن كان ذلك من صناعته. (ويجرز ص53). ومن هذا يقال: استقل به أي كان في استطاعته عمل شيء. (المقري 1: 206، المقدمة 1: 313، 316، 2: 207، 235، 247).
ويقال أيضا: استقل بنفسه في شيء (المقدمة 1: 133).
استقل به: أظهر أن في استطاعته وقدرته عمل شيء. ففي حيان -بسام (1: 88 و): وصرفه في السفارة بينه وبين أمراء الأندلس فيما يجري بينهم من التراسل والمداخلة فاستقل بذلك لفضل ما أوتيه من اللسن والمعارضة.
والمصــدر منه استقلال بمعنى استطاعة وقدرة (المقري 1: 192). وفي حيان (ص4 ق): واثبت له في نفسه الاستقلال والكفاية. وفي كتاب الخطيب (ص53 و): فنهض بأعباء ما قوص الله (فوض إليه) وظهر فيه استقلاله وغناؤه. وفي حيان -بسام (1: 201 و): وأراد اليهودي أن يخلع باديس من ملكه ويولي المعتصم لما كان يعلم من كلامه (كلاله) ويتيقن من قلة استهلاله (استقلاله). والمستقل (اسم الفاعل): معناه القادر على الحرب والمستطيع لذلك. ففي حيان (ص 75 ق): فلما سلكت الأثقال ومقصرو الرجال ولم يبق من الناس إلا المستقل المتخفف أطلق الرجال للحرب.
استقل به: اكتفى به. (فوك) وانظره في قل.
استقل به: التزم به، تعهد به، تكلف به. ففي طرائف دي ساسي (2: 52): استقل بسائر أحوال مصر والشام. (عباد 1: 46، 109 رقم 195).
استقل ب، وبالأمر، وبالولاية وغير ذلك: تفرد في الحكم ولم يشركه فيه غيره ولم يكن لغيره عليه سلطان. ففي محيط المحيط: استقل الوالي بالولاية تفرد بها ولم يشركه فيها غيره ..
مستقل: منفرد بتدبير أموره لا سيادة لغيره عليه (بوشر).
ملك مستقل في ملكه: عاهل، ملك لا سيادة عليه في ملكه. وفي النويري (أفريقية ص23 ق): ولي الأمر في حياة أبيه ثم استقل بالأمر بعد وفاته. وفيه (ص26 ق): وكانوا في مبدأ الأمر كالنواب لملوك الدولة العبيدية بمصر ثم استقلوا بعد ذلك بالأمر. وفيه (ص30 و) وحين مات استقل عبد الله بن محمد الكاتب وحده. (عبد الواحد ص142، ص194، المقدمة 2: 115 (= استبد)، ص116، ص269، (تاريخ البربر 1: 527، 529، المقري 1: 277، 2: 800، تاريخ تونس ص85)، وفي المقدمة (2: 253) استقلوا بأمر أنفسهم. وفيها (2: 19): مستقل بالنظر في استخراج الأموال.
ويقال أيضا وهو نادر: استقل على، ففي حياة تيمور (1: 110): إذا بلغك أنى استوليت، وعلى الممالك استقليت (تصحيف استقللت).
ويقال عن العالم الشاب حين تنقطع علاقته بأستاذه وشيخه: استقل. (ففي المقري 1: 599): قد برع واستقل وجلس للتدريس.
واستقلت الكلمة: اكتفت بذاتها ولم تحتج إلى مفعول. أي كانت لازمة غير متعدية. (المقري 1: 614).
والقناة تستقل نهرا (شعبة) أي تكون نهرا مستقلا ومنفصلا. (طرائف دي ساسي 2: 24).
مستقل (اسم الفاعل): منفرد، منفصل، ففي رحلة ابن جبير (ص44): بلد مستقل بذاته وفيها (ص 226): وكل محلة من محلات بغداد مدينة مستقلة. (المقري 1: 103، 132، 179، 208، 397، الجريدة الآسيوية 1851: 1: 60). وفي العبدري (ص17 ق): وعند كل باب منها ربض متسع على قدر البلد المستقل. مستقل: كتاب منفلاد. (المقري 1: 105، 358). وفي تاريخ تونس (ص117): إن متعنا الله بعمر طويل أفردنا خبر دولتهم السعيدة بتاريخ مستقل.
علم مستقل: علم قائم بذاته. ففي المقدمة (1: 61): هذا علم مستقل بنفسه.
وكذلك يقال: استقل سور المدينة. ففي كلر، نصوص من ابن الخطيب وغيره (1863، 2: 29) ك استقلت من كافة نواحيها.
استقل برأيه: استبد به. (محيط المحيط).
وعمل بحسب ما يمليه عليه هواه (المقدمة 1: 316).
استقل ب: حاز أو قدم وعرض ما ليس في غيره من نفس الصنف. ففي المقدمة (2: 358): وكان كل بيت من الشعر العربي القديم مستقلا بالإفادة. أي يفيد معنى كاملا. وفي المقري (1: 75)؛ وقد قسمت هذا الكتاب إلى قسمين وكل منهما مستقل بالمطلوب قيصح أن يسميا باسمين. وفيه (1: 77): وفي كل كتاب من القسم الأول ذكرت بعض المقتطفات من كتابات لسان الدين مع أن القسم الثاني قد استقل. ويقال استقل بذلك، ففي طرائف دي ساسي (2: 64): وليكون أول ما يقرع الأسماع مستقلا بنوع من الإعجاز. ويقول أبو حمو (ص154): من استقل بمحمود هذه الخصال.
استقل: قام، نهض على قدميه. ففي حيان (ص46 و): لما استقلوا من نكبتهم.
استقل: نهض من مرضه، شفي، استعاد صحته، (رايسكه في معجم فريتاج، ابن بطوطة 2: 146).
وفي كرتاس (ص230): ووجد أمير المسلمين الراحة واستقل من مرضه وعاد إلى صحته، وفي كتاب صاحب الصلاة (ص32 و): واستقل من كان فيها من الموحدين من علة الحصار. وفي العبدري (ص110 ق) في كلامه عن طبيب: ولم يقصر في العلاج حتى استقللت.
استقل كتابا: ألف كتابا خاصا في موضوع ما. (الثعالبي لطائف ص115) استقل الرحيل أزف الرحيل، بدأ الرحيل. ففي ملر (ص35): فكم من قلب لرحيلنا وجب، لما استقل ووجب.
قل: بقايا قليلة. ففي تاريخ البربر (2: 11): والقل منهم بذلك الموطن لهذا العهد. قل وعترة: فقر وتسول. (ميهرن ص33) قلة، وقلة (بالأسبانية Callo سيمونيه ص303): كنب، جسأة، جسو، ثفن، والجمع قلات، وقل. يكون في القدمين واليدين (فوك وفيه Callus وأبدل فيه قلة بقلة لأنه يذكر Coll بمعنى قل. (الكالا). قلة: فقاعة مملوءة هواء تكون على وجه الماء والسوائل في حالة فورانها وغليانها أو في حالة تخمرها وغير ذلك. (الكالا).
قلة: عوز، نقص، (بوشر).
قلة: نقص المال، حاجة، قحط. (الثعالبي لطائف ص56، بوشر).
قلة: عدد قليل، ضد الكثرة. ففي الإدريسي (القسم 1، الفصل 8) في كلامه عن سكان مدينتين:
أهلها في ذاتهم قلة وفي أنفسهم أذلة.
قلة: جرة، أو وعاء. ولا يستعمل لحفظ الاشربة أو الماء (الكالا، لين عادات 1: 22، 224، برتون 1: 227) بل لحفظ أشياء أخرى.
ففي عواده (ص503): قلة أو وعاء للسمن والعسل. وقد أخبرني السيد دي سلان أن هذا الاسم يطلق في الجزائر على وعاء من النحاس يستعمله السقاءون بدل الدلو وهذه صورته.
قلة: مكيال للزيت (كرتاس ص38) وهو يسع 22 ليبرة (الليبرة 500 غرام. هوست ص277، 24 ليبرة، فلوجل مادة 67 ص29، مادة 71 ص3. وهو يسع 16 لترا، رولاند، دوماس قبيل ص255).
قلة: برج، عند ريشاردسون ومنينسكي. (انظرها في مادة غلة).
خزنة القلة: هي حسب ما جاء في صفة مصر (2: 350) اسم برج عال في قصر في القاهرة.
ونجد كلمة أبراج القلال في طرائف ارنولد (ص164). ومعناه حسب ما يقوله الناشر في معجمه أبراج ذات سهام. غير أني أشك في ذلك.
قلة: مرتفع صاعد، فيما يقول رايسكه. غير أن السيد دي جويه أخبرني إنه وجد في بعض المصــادر الجمع قلات بهذا المعنى وتنطق قلات (بدل قلات جمع قلت) وهي تدل على هذا المعنى.
قليل. الأيام القلائل: زمن القحط. (أماري ص39 وما يليها).
قليلة: نوع من الطير. (ياقوت 1: 885).
قليلة: قلة صغيرة، جرة صغيرة (المقري 1: 78) وانظر رسالتي إلى السيد فليشر (ص10).
قليلة: مكيال للزيت. (البكري ص113).
قلال: صانع الجرار. (معجم الأسبانية ص80).
قلال: فقير، معدم. (دوماس حياة العرب ص158).
قلال: طبلة، طبل طويل ضيق يضرب عليه بعصا واحدة. (دوماس حياة العرب ص185، ص374).
قليل: في الجزائر، جمعها قلاليل: فقير، معدم (بوسييه، دوماس حياة العرب ص150، 151). وعند همبرت (ص220): كليل (جزائرية).
قليل: فرس وديع هادئ (بوسييه، دوماس حياة العرب ص184).
مقل: صغير؟ ففي رحلة ابن جبير ص249): عبرنا في الزواريق المقلة المعدة للعبور.
اقليل: هو في الفرس الذي ينعل الحافر الذي نفذ فيه المسمار. (ابن العوام 2: 560).
كقلل: نادر، طرفة، فاخر. (بوشر بربرية)

امر

1 أَمَرَهُ, (T, S, M, &c.,) aor. ـُ (M, &c.,) inf. n. أَمْرٌ (T, S, M, Msb, K) and إِمَارٌ, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and إِيمَارٌ is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ آمَرَهُ, respecting which see what follows,] (TA,) and آمِرَةٌ, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure فَاعِلَةٌ, like عَافِيَةٌ and عَاقِبَةٌ, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of نَهْىٌ; (T, M, K;) as also ↓ آمرهُ, (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of أمَرَهُ: (Msb:) but A'Obeyd says that آمَرْتُهُ and أَمرْتُهُ are syn. [in a sense different from that explained above, i. e.] as meaning كَثَّرْتُهُ. (TA.) You say, أَمَرَهُ بِهِ, (S, M, K,) and أَمَرَهُ إِيَّاهُ, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And أمَرْتُكَ أَنْ تَفْعَلَ, and لِتَفْعَلَ, and بِأنْ تَفْعَلَ, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And أَمَرَهُ بِكَذَا as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] أُمِرْتُ بِالسِّوَاكِ [I have been commanded to make use of the tooth-stick]. (El-Jámi' es-Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of أَمَرَ is مُرْ; originally اؤْمُرْ; which also occurs [with وَ in the place of ؤ when the ا is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by وَ or فَ, (T,) you suppress the ء, [i. e. the radical ء, and with it the conjunctive ا preceding it,] contr. to rule, and say, مُرْهُ بِكَذَا [Command, or order, or bid, or enjoin, thou him to do such a thing]; like as you say, كُلْ and خُذْ: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the وَأْمُرْ بِكَذَا, agreeably with analogy, and thus to say, أَمُرْ بِكَذَا. (Msb.) b2: [You say also, أَمَرَ بِهِ فَقُتِلَ He gave an order respecting him, and accordingly he was slain. And أَمَرَ لَهُ بِكَذَا He ordered that such a thing should be done, or given, to him.] b3: In the Kur [xvii. 17], أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord. to most of the readers, (T, &c.,) means We commanded [its luxurious inhabitants] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, أَمَرتُ زَيْدًا فَضَرَبَ عَمْرًا, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, أَمَرْتُكَ فَعَصَيْتَنِى [I commanded thee, but thou disobeyedst me]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ آمَرْنَا; (TA;) and a reading of El-Hasan, namely, أَمِرْنَا, like عَلِمْنَا, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from الإِمَارَةُ; (S, TA;) [in which case it seems that we should read ↓ أَمَّرْنَا; or, perhaps, أَمَرْنَا: see 2:] Abu-l-'Áliyeh reads ↓ أَمَّرْنَا, and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) b4: أَمَرَهُ, aor. ـُ also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [He counselled, or advised, him.] One says, مُرْنِى, meaning Counsel thou me; advise thou me. (A.) b5: أَمَرَ بِاقْتِنَاصٍ, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) A2: أَمَرَ, (As, Fr, Th, T, S, M, Msb, K,) aor. ـُ (Msb, TA;) and أَمُرَ, aor. ـُ (S, M, IKtt, K;) and أَمِرَ, aor. ـَ (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. أَمْرٌ (K) and إِمْرَةٌ (S) and إِمَارَةٌ; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an أَمِير; (As, T, S;) عَلَى

القَوْمِ over the people. (M, * Msb, K.) [See also 5.]

أَمَرَ فُلَانٌ وَأُمِرَ عَلَيْهِ, or عليه ↓ وأُمِّرَ, (as in different copies of the S,) [Such a one has held command and been commanded,] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) A3: أَمَرَهُ as syn. with آمَرَهُ: see 4.

A4: أَمِرَ, (S, M, Msb, K,) aor. ـَ (Msb, K,) inf. n. أَمَرٌ and أَمْرَة; (M, K, TA; the latter written in the CK اَمْرَة;) and أمُرَ, aor. ـَ (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) b2: And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [ as also ↓ آمر; for you say,] بَنُو فُلَانٍ ↓ آمر, inf. n. إِيمَارٌ, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) A5: أَمِرَ الأَمْرُ, (Akh, S, K,) aor. ـَ inf. n. أَمَرٌ, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.) 2 أمّرهُ, inf. n. تَأْمِيرٌ, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ أَمَرَهُ, without teshdeed, signifies the same.] See 1, in three places. Yousay also, أُمِّرَعَلَيْنَا (A, TA) He was made, or appointed, commander, &c., over us. (TA.) b2: Also He appointed him judge, or umpire. (Mgh.) b3: أمّر القَنَاةَ (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] b4: أمّرأَمَارَةٍ He made [a thing] a sign, or mark, to show the way. (T.) 3 آمرهُ فِي أَمْرِهِ, (T, * S, M, Msb,) inf. n. مُؤَامَرَةٌ, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also وَامَرَهُ; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ استأمرهُ, (M,) inf. n. اسْتِئْمَارٌ; (S, K;) and ↓ ائتمرهُ, (T,) inf. n. ائتِمَارٌ. (S, K.) It is said in a trad., آمِرُوا النِّسَآءَ فِى أَنْفُسِهِنَّ Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., آمَرَتْ نَفْسَهَا, meaning She consulted herself, or her mind; as also ↓ استأمرت نفسها. (TA.) [See another ex. voce نَفْسٌ. and see also 8.]4 آمر, inf. n. إِيمَارٌ: see 1, last sentence but one, in two places.

A2: آمْرٌ; (S, M, Msb, K;) and ↓ أَمَرَهُ, (S, M, Msb, K,) accord. to some, (M,) aor. ـُ (Msb, K,) inf. n. أَمْرٌ; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ أَمِرَهُ also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and آمر مَالَهُ (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) A3: See also 1, first sentence, in two places.5 تأمّر He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; عَلَيْهِمْ over them. (S, K.) [See also أَمَرَ.] b2: See also 8.6 تَاَاْمَرَ see 8, in three places.8 ائتمر [written with the disjunctive alif اِيتَمَرَ] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, ائتمر بِخَيْرٍ, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] ائتمر الأَمْرَ He obeyed, or conformed to, the command. (S.) And لَا يَأْتَمِرُ رُشْدًا He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) وَيَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ [And that which man obeys wrongs him, or injures him]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to KT, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] b2: He undertook a thing without consulting; (KT, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, أَمَرْتُهُ فأْتَمَرَ وَأَبَى

أَنْ يَأْتَمِرَ, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) b3: He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And ائتمر رَأْيَهُ He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) b4: ائتمروا, (A, Msb,) inf. n. ائْتِمَارٌ; (S, K;) and ↓ تآمروا, (A,) inf. n. تَآمُرٌ, of the measure تَفَاعُلٌ; (S;) and ↓ تأمّروا, (TA,) inf. n. تَأَمُّرٌ; (K;) They consulted together: (S, * A, Msb, K: *) or ائتمروا and ↓ تآمروا signify they commanded, ordered, bade, or enjoined, one another; like as one says, اقتتلوا and تقاتلوا, and اختصموا and تخاصموا: (T:) or ائتمروا عَلَى الأَمْرِ and عَلَيْهِ ↓ تآمروا, they determined, or settled, their opinions respecting the affair, or case: (M:) and ائتمروا بِهِ, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to KT, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلوُكَ, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (KT, T:) but the last but one of these explanations is better than the last. (T.) b5: See also 3. b6: Accord. to El-Bushtee, ائتمرهُ also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.) 10 إِسْتَاْمَرَ see 3, in two places.

أَمْرٌ A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. أَوَامِرُ: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that أَمْرٌ is [originally] مَأْمُوُرٌ بِهِ; that it is then changed to the measure فَاعِلٌ; [i. e., to آمِرٌ;] like أَمْرٌ عَارِفٌ, which is originally مَعْرُوفٌ; and عِيشَةٌ راضِيَةٌ, originally مَرْضِيَّةٌ; &c.; [and then, to أَمْرٌ;] and that فَاعِلٌ becomes in the pl. فَوَاعِلُ; so that أَوَامَرُ is the pl. of مَإْمُورٌ: others say that it has this form of pl. to distinguish it from أَمْرٌ in the sense of حَالٌ [&c.], in which sense it has for its pl. أُمُورٌ. (Msb, TA.) [But I think that أَوَامِرُ may be properly and originally pl. of آمِرَةٌ, for آيَةٌ آمِرَةٌ, or the like. MF says that, accord. to the T and M, the pl. of أَمْرٌ in the sense explained in the beginning of this paragraph is أُمُورٌ: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, الأَمْرُضِدُّ النَّهْىَ وَاحِدُ الأُمُور, but قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ نَقِيضُ النَّهْىِ وَاحِدُ الأُمُورِ, evidently meaning that أَمْرٌ signifies the contr. of نَهْىٌ, and is also, in another sense, the sing. of أُمُورٌ.] [Hence,] أُولُو الأَمْرِ Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) and أَمْرُاللّٰهِ The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, أَتَي أَمْرُ اللّٰهِ فَلَا تَسْتَعْجِلُوهُ, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) and الأَمْرُ قَرِيبٌ The resurrection, or the time thereof, is near. (Mgh, from a trad.) And مَا فَعَلْتُهُ عَنْ

أَمْرِى, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also الأَمْرُ, in grammar, signifies The imperative form of a verb.] b2: Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. شَأْنٌ: (M, F, TA:) and حَالٌ, (Msb, TA,) and حَالَةٌ: (Msb:) and حَادِثَةٌ: (K:) and فِعْلٌ: (MF, TA:) and a thing that is said; a saying: ( TA voce أُولُو, at the end of art. ال:) pl. أُمُورٌ; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, أَمْرُ فُلَانٍ مُسْتَقِيمٌ [The affair, or the like, of such a one is in a right state]: and امُورُهُ مُسْتَقِيمَةٌ [His affairs are in a right state]. (S, A.) And شَتَّتَ أَمْرَهُ He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. شعب.) [امر seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] b3: أَمْرٌ كُلِّىٌّ [A universal, or general, prescript, rule, or canon]. (Msb voce قَاعِدَةٌ, KT voce قَانُونٌ, &c.) إِمْرٌ a subst. from أَمِرَالِأَمْرُ in the sense of اِشْتَدَّ; (S;) or a subst. from أَمِرَ as signifying كَثُرَ and تَمَّ; (M;) (assumed tropical:) [A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like أَمِرٌ, q. v.,] in the Kur [xviii. 70], لَقَدْ جِئْتَ شَيْئًا إِمْرًا (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than نَكْرًا, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from أَمِرَ القَوْمُ as meaning كَثُرُوا. (Ks.) أَمَرٌ a coll. gen. n. of which أَمَرَةٌ (q. v.) is the n. un.

A2: See also تَأْمُورٌ.

أَمِرٌ: see إِمَّرٌ.

A2: (assumed tropical:) Multiplied; or become many, or much, or abundant. (M, K.) [See أَمِرَ.] Yousay زَرْعٌ أَمِرٌ (assumed tropical:) Abundant seed-produce. (Lh, M.) b2: (assumed tropical:) A man whose beasts have multiplied, or become many or abundant. (M.) (assumed tropical:) A man blessed, or prospered, (Ibn-Buzurj, M, K, *) in his property: (M:) fem. with ة. (Ibn-Buzurj.) and with ة, (assumed tropical:) A woman blessed to her husband [ by her being prolific]: from the signification of كَثْرَةٌ. (M.) A3: (assumed tropical:) Severe; distressful; afflictive. (TA.) [See also إِمْرٌ.]

أَمْرَةٌ A single command, order, bidding, or injunction: as in the saying, لَكَ عَلَىَّ أَمْرَةٌ مُطَاعَةٌ Thou hast authority to give me one command, order, bidding, or injunction, which shall be obeyed by me. (S, M, * A, Msb, K.) You should not say, [in this sense,] إِمْرَةٌ, with kesr. (T, S.) A2: See also إِمْرَةٌ.

إِمْرَةٌ a subst. from أَمَرَ [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ إِمَارَةٌ (Mgh, Msb, K) and ↓ أَمَارَةٌ; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., لَعَلَّكَ سآءَ تْكَ إِمْرَةُ ابْنِ عَمِّكَ Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) b2: [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, فِى وَجْهِ مَالِكَ تَعْرِفُ إِمْرَتَهُ (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ إِمَّرَتَهُ, and ↓ إِمّرَتَهُ, which latter is a dial. var. of weak authority, and ↓ أَمَّرَتَهُ, i. e., its increase and abundance: (M:) or ↓ إِمَّرَتَهُ as meaning its prosperous state; as also ↓ أَمَارَتَهُ, and ↓ أَمْرَتَهُ: (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ تُعْرَفُ إِمَّرَتُهُ, the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ مأَحْسَنَ أَمَارَتَهُمْ (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ لَا جَعَلَ اللّٰهُ فِيهِ إِمَّرَةً (assumed tropical:) May God not make an increase to be therein. (T.) أَمَرَةٌ Stones: (K:) [or a heap of stones:] or it is the n. un. of أَمَرٌ, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and أَمَرٌ is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ أَمَارٌ and ↓ أَمَارَةٌ; (As, S;) and أَمَرٌ is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ أَمَارٌ and ↓ أَمَارَهٌ: (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ أَمَارٌ [and ↓ أَمَارَةٌ]; and any sign, or mark, that is prepared: (TA:) or a structure like a مَنَارَة [here app. meaning a tower of a mosque], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is أَمَرٌ. (S, K.) A2: See also إِمْرَةٌ.

أَمَارٌ and ↓ أَمَارَةٌ A sign, mark, or token. (As, S Mgh.) See also each voce أَمَرَةٌ, in three places. You say, هِى أَمَارَةُ مَا بَيْنِى وَبَيْنَكَ It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says, إِذَا طَلَعَتْ شَمْسُ النَّهَارِ فَإِنَّهَا

أَمَارَةُ تَسْلِيمِى عَلَيْكِ فَسَلِّمِى

[When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute]. (TA.) b2: Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. مَوْعِدٌ: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El-'Ajjáj says, إِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ

إِلَي أَمَارٍ وَأَمَارِ مُدَّتِى

When He (meaning God) brings it, ( namely my soul,) by his skilful ordering, and his power, [and it is thus brought, or it thus comes, to a set time, and] to the time of the end of my appointed period: امارمدّتى being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find وَأَمَارٌ مُدَّتِى.]) أَمُورٌ [an intensive epithet from أَمَرَهُ]. You say, إِنَّهُ لَأَمُورٌ بِالْمَعْروفِ وَنَهُوٌّ عَنِ الْمُنْكَرِ Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. نهى, and A. *) أَمِيرٌ One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with ة: (S, K:) pl. إُمَرَآءُ. (M, Msb, K.) b2: A leader of the blind. (M, K.) So in the saying of El-Aashà: إِذَاكَانَ هَادِى الفَتَى فِى البِلَا دِصَدْرَ القَنَاةِ أَطَاعَ الأَمِيرَا [When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind]. (M.) b3: A woman's husband. (A.) b4: A neighbour. (K.) b5: A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, هُوَ أَمِيرِى He is the person with whom I consult. (A.) أَمَارَةٌ: see إِمْرَةٌ, in three places: b2: and see also أَمَرَةٌ, in three places; and أَمَارٌ.

إِمَارَةِ: see إِمْرَةٌ. b2: الإِمَارَةُ is also used for صَاحِبُ الإمَارَةِ, i. e. الأَمِيرُ. (Mgh.) أَمَّرٌ: see the next paragraph, in two places.

إِمَّرٌ A man who consults every one respecting his case; as also ↓ أَمِرٌ and ↓ أَمَّارَةٌ: (M:) or a man resembling [in stupidity] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ إِمَّرَةٌ (S, M, K, &c.) and ↓ أَمَّرٌ and ↓ أَمَّرَةٌ, (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., مَنْ يُطِعْ إِمَّرَةً لَا يَأْكُلْ ثَمَرَةً [He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ إِمَّرَةٌ is applied to a woman and to a man: when it is applied to a man, the ة is added to give intensiveness to the signification. (ISh.) The following saying, إِذَا طَلَعَتِ الشِّعْرَى

وَلَا إِمَّرًا, ↓ سَفَرًا فَلَا تُرْسِلْ فِيهَا إِمَّرَةً, in rhyming prose, means [When Sirius rises in the clear twilight,] send not thou among them (meaning the camels) a man without intelligence [in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence;] to manage them. (Sh.) b2: Also, (M, K,) and ↓ إِمَّرَةٌ and ↓ أَمَّرَ and ↓ أُمَّرٌ, (K,) A young lamb: (M, K:) or the first (إِمَرٌ) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ مَا لَهُ إِمَّرٌ وَلَا إِمَّرَةٌ, meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.) أَمَّرَةٌ: see إِمَّرٌ, in two places.

إِمَّرَةٌ: see إِمَّرٌ, in six places: A2: and see إِمْرَةٌ, in four places.

إِمّرَةٌ: see إِمْرَةٌ.

أَمَّارٌ [Wont to command]. [Hence,] النَّفْسُ الأَمَّارَةُ [The soul that is wont to command]; (A;) the soul that inclines to the nature of the body, that commands to the indulgence of pleasures and sensual appetites, drawing the heart downwards, so that it is the abode of evils, and the source of culpable dispositions. (KT.) [See نَفْسٌ.]

أَمَّارَةٌ fem. of أَمَّارٌ [q. v.]. b2: See also إِمَّرٌ.

آمِرٌ [act. part. n. of أَمَرَهُ.] b2: آمِرٌ and ↓ مُؤْتَمِرٌ Two days, (S,) the last, (K,) the former being the sixth, and the latter the seventh, (M,) of the days called أَيَّامُ الَجُوزِ: (S, M, K: [but see عَجُوزٌ:]) as though the former commanded men to be cautious, and the latter consulted them as to whether they should set forth on a journey or stay at home: (S:) accord. to Az, the latter is applied as an epithet to the day as meaning يُؤْتَمَرُفِيهِ. (TA.) تَأْمُرِىُّ: see تَأْمُورٌ, in two places.

تُؤْمُرِىٌّ, and without ء: see تَأْمُورٌ, in six places.

تَأْمُورٌ and ↓ تَأْمُورَةٌ are properly mentioned in this art.; the measure of the former being تَفْعُولٌ; (K;) and that of the latter, تَفْعْلولَةٌ: (TA:) not as J has imagined; [who writes them without ء, and mentions them in art. تمر;] (K;) their measures accord. to him being فَاعُولٌ and فَاعُولَةٌ. (TA.) [But in all the senses here explained, they appear to be with and without ء.] b2: The former signifies The soul: (S in art. تمر, where it is written without ء; and M, A, K:) because it is that which is wont to command. (A.) One says, قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ Thy soul, or self, hath known that. (Az, and T in art. تمر.) b3: The intellect: (M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِي I knew it by my intellect. (M in art. تمر, without ء; and TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning He is the knowing with respect to it. (TA in art. بني.) b4: The heart, (T in art. تمر without ء, and M, A, K,) itself. (M, TA.) Hence the saying, حَرْفٌ فِى تَأْمُورِى خَيْرٌ مِنْ عَشَرَةٍ فى وِ عَائِكَ [One word in my heart is better than ten in thy receptacle]. (T in art. تمر, and TA.) b5: The pericardium. (M in art. تمر, without ء.) b6: The core, or black or inner part, or clot of blood, (حَبَّة, M, K, or عَلَقَة, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. تمر, and K,) absolutely: (TA:) and تَأْمُورُ النَّفْسِ signifies the life-blood: (As, S:) or the blood of the body: (S in art. نفس:) and the life of the soul. (M, K.) b7: Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ تَأْمُورَةٌ: (M, K:) and b8: (tropical:) A dye: (M, TA:) and b9: (tropical:) Saffron. (As, K.) b10: [Hence also,] (tropical:) Water. (M, K.) You say, مَا فىِ الرَّكِيَّةِ تَامُورٌ, (T, S in art. تمر, and M,) or تَأْمُورٌ, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) A2: The wezeer (وَزِير) of a king: (M, K:) because his command is effectual. (TA.) A3: Any one: as in the saying, مَابِهَا تَأْمُورٌ, (T in art. تمر, A, K,) as also ↓ تُؤْمُورٌ, (T in art. تمر, and K,) each with an augmentative ت, and without ء as well as with it, accord. to Er-Radee and others, (TA,) and ↓ تَأْمُرِىُّ, and ↓ تَأْمُورِىُّ, (M,) and ↓ تُؤْمُرِىُّ, (T in art. تمر, M, TA,) or without ء, (S, M, K, in art. تمر,) and ↓ أَمَرٌ, (M, K,) There is not in it (i. e. in the house, الدار, M, A, TA) any one. (M, A, K, and T and S in art. تمر.) You say also, خَلَآءٌ بِلَادٌ

↓ لَيْسَ فِيهَاتُومُرِىٌّ Vacant regions wherein is not any one. (S in art. تمر.) ↓ تُؤْمُرِىٌّ (M, K) and ↓ تُومُرِىٌّ (S in art. تمر) and ↓ تَأْمُورِىٌّ and ↓ تَأْمُرِيٌّ (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, أَحْسَنَ مِنْهَا ↓ مَا رَأَيْتُ تُومُرِيَّا I have not seen a human being, or creature, more beautiful than she: (S and M in art. تمر:) and مَا رَأَيْتُ

أَحْسَنَ مِنْهُ ↓ تُومُرِيَّا [I have not seen a man more beautiful than he]. (T and S in art. تمر.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) b2: Also Anything: as in the saying أَكَلَ الذِّئْبُ الشَّاةَ فَمَا تَرَكَ مِنْهَا تَامُورًا [The wolf ate the sheep, or goat, and left not of it anything]. (T and S in art. تمر.) A4: A child, young one, or fœtus syn. وَلَدٌ. (M, K.) A5: The receptacle (وِعَآء) of the child, young one, or fœtus. (M in art. تمر, without ء; and K.) b2: A وِعَآء [in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c.]. (M, K.) Hence the saying, أَنْتَ أَعْلَمُ بِتَأْمُورِكَ Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) b3: Also, (K,) and ↓ تَأْمُورَةٌ, (M, [in which the former is not given in the following senses,] and K,) or ↓ تَامُورَةٌ, (S in art. تمر,) A ewer, syn. إِبْرِيقٌ, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a حُقَّة (M, K, TA) in which wine is put. (TA.) b4: Also the first, (M, K,) or ↓ third, (T and S in art. تمر,) The chamber, or cell, (صَوْمَعَة, T and M in art. تمر, without ء, and S and K, and نامُوى, M, K,) of a monk. (M, K.) b5: And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. تمر,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ فُلَانٌ أَسَدٌ فِى تَامُورَتِهِ (tropical:) Such a one is a lion in his covert: (T and S in art. تمر:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) A6: Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. تمر without ء, and K.) A7: See also يَأْمُورٌ.

تُؤْمُورٌ A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. تَآمِيرُ. (K.) [See أَمَرَةٌ.]

A2: See also تَأْمُورٌ.

تَأْمُورَةٌ, and without ء: see تَأْمُورٌ, in eight places. b2: Also The pericardium; the integument (غِلَاف) of the heart. (S in art. تمر: there written without ء.) تَأْمُورِىٌّ: see تَأْمُورٌ, in two places.

مِئْمَرٌ Counsel; advice: as in the saying, فُلَانٌ بَعِيدٌ مِنَ المِئْمَرِ قَرِيبٌ مِنَ المِئْبَرِ Such a one is far from counsel, or advice: near to calumny, or slander. (A.) مُؤَمَّرٌ Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) b2: (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) b3: (assumed tropical:) A spear-head (T, TA) sharpened; syn. مُحَدَّدٌ. (T, M, K, TA.) b4: Distinguished, or defined, (مُحَدَّدٌ,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. مُوْسُومٌ. (K, TA.) مَأْمُورٌ [pass. part. n. of أَمَرَهُ, q. v.]. b2: It is said in a trad., (S, &c.,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ وَسِكَّةٌ مَأْبُورَةٌ (tropical:) The best of property are a prolific filly [and a row of palm-trees, or perhaps a tall palmtree, fecundated]; (Az, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet مأمورة thus used is said to be tropical:) [or] مأمورة is thus for the sake of conformity to مأبورة, and is originally مُؤْمَرَةٌ, (S, M, * K,) from آمَرَهَا اللّٰهُ: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to Az, it signifies made to have abundant offspring, from أَمَرَ اللّٰهُ المُهْرَةَ, meaning “God made the filly to have abundant offspring,” a dial. var. of آمَرَهَا, as A 'Obeyd also asserts it to be. (TA.) مَآمِرُ and مَآمِيرُ: see what next follows.

مُؤْتَمِرٌ [Obeying, or conforming to, a command; &c.: see 8. b2: ] One who acts according to his own opinion; (T;) who follows his own opinion only: or who hastes to speak. (M.) A2: See also آمِرٌ. b2: Also, and المُؤْتَمِرُ, [The month which is now commonly called] المُحَرَّمُ: (M, K:) the former appellation (مؤتمر) is that by which the tribe of 'Ád called it: (Ibn-El-Kelbee:) pl. ↓ مَآمِرُ and مَآمِيرُ [both anomalous]. (M, K.) [See شَهْرٌ.]

يَأْمُورٌ; (M, K;) so in all the copies of the K but in the L and other lexicons, ↓ تَأْمُورٌ; (TA;) A certain beast of the sea: or, as some say, a small beast: (M:) and a kind of mountain-goat: (M, K:) or a certain wild beast, (K, TA,) or a beast resembling the mountain-goat, (M,) having a single branching horn in the middle of his head. (M, TA.) [See يَحْمُورٌ, the oryx.]