نجو
أصل النَّجَاء: الانفصالُ من الشيء، ومنه: نَجَا فلان من فلان وأَنْجَيْتُهُ ونَجَّيْتُهُ. قال تعالى:
وَأَنْجَيْنَا الَّذِينَ آمَنُوا
[النمل/ 53] وقال:
إِنَّا مُنَجُّوكَ وَأَهْلَكَ
[العنكبوت/ 33] ، وَإِذْ نَجَّيْناكُمْ مِنْ آلِ فِرْعَوْنَ
[البقرة/ 49] ، فَلَمَّا أَنْجاهُمْ إِذا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِ
[يونس/ 23] ، فَأَنْجَيْناهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ
[الأعراف/ 83] ، فَأَنْجَيْناهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا [الأعراف/ 72] ، وَنَجَّيْناهُما وَقَوْمَهُما
[الصافات/ 115] ، نَجَّيْناهُمْ بِسَحَرٍ نِعْمَةً [القمر/ 34- 35] ، وَنَجَّيْنَا الَّذِينَ آمَنُوا [فصلت/ 18] ، وَنَجَّيْناهُمْ مِنْ عَذابٍ غَلِيظٍ [هود/ 58] ، ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا
[مريم/ 72] ، ثُمَّ نُنَجِّي رُسُلَنا [يونس/ 103] والنَّجْوَةُ والنَّجَاةُ: المكان المُرتفِع المنفصل بارتفاعه عمّا حوله، وقيل: سمّي لكونه نَاجِياً من السَّيْل، وَنَجَّيْتُهُ: تركته بنَجْوة، وعلى هذا: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ
[يونس/ 92] ونَجَوْتُ قِشْرَ الشجرةِ، وجِلْدَ الشاةِ، ولاشتراكهما في ذلك قال الشاعر:
فقلت انْجُوَا عنها نَجا الجلد إنه سيرضيكما منها سنام وغاربه
ونَاجَيْتُهُ. أي: سارَرْتُه، وأصله أن تخلو به في نَجْوة من الأرض. وقيل: أصله من النّجاة، وهو أن تعاونه على ما فيه خلاصه. أو أن تَنْجُوَ بسرِّك من أن يطلع عليك، وتَنَاجَى القومُ، قال: يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَناجَيْتُمْ فَلا تَتَناجَوْا بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ وَتَناجَوْا بِالْبِرِّ وَالتَّقْوى
[المجادلة/ 9] ، إِذا ناجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْواكُمْ صَدَقَةً
[المجادلة/ 12] والنَّجْوَى أصله المصدر، قال:
إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ [المجادلة/ 10] وقال: أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوى [المجادلة/ 8] ، وقوله: وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا [الأنبياء/ 3] تنبيها أنهم لم يظهروا بوجه، لأنّ النّجوى ربّما تظهر بعد. وقال: ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ [المجادلة/ 7] وقد يوصف بالنّجوى، فيقال: هو نَجْوَى، وهم نَجْوَى. قال تعالى: وَإِذْ هُمْ نَجْوى [الإسراء/ 47] والنَّجِيُّ: المُنَاجِي، ويقال للواحد والجمع. قال تعالى: وَقَرَّبْناهُ نَجِيًّا
[مريم/ 52] ، وقال: فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا [يوسف/ 80] وانْتَجَيْتُ فلانا: استخلصته لسرِّي، وأَنْجَى فُلانٌ: أتى نَجْوَةً، وهم في أرض نَجَاةٍ: أي: في أرض يُسْتَنْجَى من شَجَرِها العِصِيُّ والقِسِيُّ. أي: يتّخذ ويستخلص، والنَّجا: عِيدانٌ قد قُشِرَتْ، قال بعضهم: يقال: نجوْتُ فلانا: استنكهته ، واحتجَّ بقول الشاعر:
نَجَوْتُ مجالدا فوجدت منه كريح الكلب مات حديث عهد
فإن يكن حمل نجوت على هذا المعنى من أجل هذا البيت فليس في البيت حجّة له، وإنما أراد أنّي سارَرْتُهُ، فَوَجَدْتُ من بَخَره ريحَ الكلب الميِّت. وكُنِّي عمّا يخرج من الإنسان بِالنَّجْوِ، وقيل: شرب دواءً فما أَنْجَاهُ. أي: ما أقامه، والاسْتِنْجَاءُ: تحرِّي إزالةِ النَّجْوِ، أو طلب نَجْوَةٍ لإلقاء الأَذَى. كقولهم: تَغَوَّطَ: إذا طلب غائطاً من الأرض، أو طلب نجوةً. أي: قِطْعَةَ مَدَرٍ لإزالة الأذى. كقولهم: اسْتَجْمَرَ إذا طلب جِمَاراً. أي: حجرا، والنّجأة بالهمز: الــإصابة بالعين. وفي الحديث: «ادْفَعُوا نَجْأَةَ السَّائِلِ بِاللُّقْمَة» .

امن

1 أَمِنَ, (T, S, M, &c.,) aor. ـَ (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and آمنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and آمِنٌ [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَإْمَنُ عَلَى نَفْسِهِ [He is secure, or safe, or free from fear, for himself]. (M.) And أَمِنَ البَلَدُ, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle مِنْ; as in أَمَنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ

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

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

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

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

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

أَمَنٌ: see أَمْنٌ, first and last sentences.

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

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

A2: Also A man who trusts, or confides, in every one; (T, S, M;) and so ↓ أُمَنَةٌ: (S:) and who believes in everything that he hears; who disbelieves in nothing: (Lh, T:) or in whom men, or people, trust, or confide, and whose malevolence, or mischievousness, they do not fear: (T, M:) and ↓ أُمَنَةٌ signifies trusted in, or confided in; [like أَمِينٌ;] and by rule should be أُمْنَةٌ, because it has the meaning of a pass. part. n. [like لُعْنَةٌ and ضُحْكَةٌ and لُقْطَلةٌ &c. (see لَقَطٌ)]: (M:) or both signify one in whom every one trusts, or confides, in, or with respect to, everything. (K.) b2: See also أَمِينٌ.

أُمَنَةٌ: see أَمَنَةٌ, in two places.

أَمَانٌ: see أَمْنٌ, in seven places.

أَمُونٌ, applied to a she camel, of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ, like عَصُوبٌ and حَلُوبٌ, (tropical:) Trusted, or confided, in; (T;) firmly, compactly, or strongly, made; (T, S, M, K;) secure from, or free from fear of, being weak: (S, M:) also, that is secure from, or free from fear of, stumbling, and becoming jaded: (M:) or strong, so that her becoming languid is not feared: (A, TA:) pl. أُمُنٌ. (M, K.) [See also what next follows.]

أَمينٌ Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ أُمَّانٌ; (S, M, K;) i. q. ↓ مَأْمُونٌ (S, M, K) and ↓ مُؤْتَمَنٌ: (ISk, T, K:) [a person in whom one trusts or confides; a confidant; a person intrusted with, or to whom is confided, power, authority, control, or a charge, عَلَى شَىْءٍ over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, or disposal, thereof; a confidential agent, or superintendent; a commissioner; a commissary; a trustee; a depositary;] a guardian: (TA:) trusty; trustworthy; trustful; confidential; faithful: (Mgh, Msb: *) pl. أُمَنَآءُ, and, accord. to some, ↓ أَمَنَةٌ, as in a trad. in which it is said, أَصْحَابِى أَمَنَةٌ لِأُمَّتِى, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ آمِنٌ [app. in a sense mentioned below in this paragraph, so that the meaning in this trad. is my companions are persons who accord trust, or confidence, to my people]. (TA.) Hence, أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى

حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى

[Knowest thou not, O Asmà (أَسْمَآء, curtailed for the sake of the metre), mercy on thee! or woe to thee! that I have sworn an oath that I will not act treacherously to him in whom I trust?] i. e. ↓ مَأْمُونِى: (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ آمِنِى. (M.) [Hence also,] الأَمِينُ فِى القِمَارِ, (K voce مُجُمِدٌ, &c.,) or أَمِينُ, القِمَارِ, [The person who is intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or] he who shuffles the arrows; الَّذِى.

يَضْرِبُ بِالقِدَاحِ. (EM p. 105.) [Hence also,] الرُّوحُ الأَمِينُ [The Trusted, or Trusty, Spirit]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ أُمَّانٌ, mentioned above, and occurring in a verse of El-Aashà, applied to a merchant, is said by some to mean Possessed of religion and excellence. (M.) ↓ مُؤْتَمَنٌ is applied, in a trad., to the مُؤَذِّن, as meaning that men trust, or confide, in him with respect to the times in which he calls to prayer, and know by his call what they are commanded to do as to praying and fasting and breaking fast. (Mgh.) المُعَامَلَةِ ↓ هُوَ مَأْمُونُ means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) b2: An aid, or assistant; syn. عَوْنٌ [here app. meaning, as it often does, an armed attendant, or a guard]; because one trusts in his strength, and is without fear of his being weak. (M.) b3: (assumed tropical:) The strong; syn. قَوِىٌّ. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of عون; for which قوى may be a mistranscription; but see أَمُونٌ.]) b4: One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ آمِنٌ, of which see an ex. voce حَذِرٌ;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) b5: See also آمِنٌ, in five places.

A2: And see آمِينَ.

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

A2: A thing committed to the trust and care of a person; a trust; a deposite; (Mgh, Msb;) and the like: (Msb:) property committed to trust and care: (TA:) pl. أَمَانَاتٌ. (Mgh, Msb.) It is said in the Kur [viii. 27], وَتَخُونُوا أَمَانَاتِكُمْ [Nor be ye unfaithful to the trusts committed to you]. (Mgh.) And in the same [xxxiii. 72], إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى

السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ [Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. to explanations of Bd and others) they refused to take it upon themselves, or to accept it, and they feared it, but man took it upon himself, or accepted it: or, (accord. to another explanation of Bd, also given in the T, and in the K in art. حمل, &c.,) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it: but in explaining what this trust was, authors greatly differ: accord. to some,] الامانة here means obedience; so called because the rendering thereof is incumbent: or the obedience which includes that which is natural and that which depends upon the will: [for] it is said that when God created these [celestial and terrestrial] bodies, He created in them understanding: or it may here [and in some other instances] mean reason, or intellect: [and the faculty of volition: and app. conscience: these being trusts committed to us by God, to be faithfully employed: (see an ex. voce جَذْرٌ:)] and the imposition of a task or duty or of tasks or duties [app. combined with reason or intellect, which is necessary for the performance thereof]: (Bd:) or it here means prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment: (Jel:) or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory statutes which God has imposed upon his servants: (T, K: *) or, (T, K,) accord. to Ibn-'Omar, [the choice between] obedience and disobedience was offered to Adam, and he was informed of the recompense of obedience and the punishment of disobedience: but, in my opinion, he says, (T,) it here means the intention which one holds in the heart, (T, K,) with respect to the belief which he professes with the tongue, and with respect to all the obligatory statutes which he externally fulfils; (K;) because God has confided to him power over it, and not manifested it to any [other] of his creatures, so that he who conceives in his mind, with respect to the acknowledgment of the unity of God, (T, K,) and with respect to belief [in general], (T,) the like of that which he professes, he fulfils the امانة [or trust], (T, K,) and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful thereto, and every one who is unfaithful to that which is confided to him is [termed] حَامِلٌ, (T,) or حَامِلُ الأَمَانَةِ, and مُحْتَمِلُهَا: (Bd:) and by الإِنْسَانُ is here meant the doubting disbeliever. (T.) b2: Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ. (TA.) أُمَّانٌ: see أَمينٌ, in two places.

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

A2: See also أَمِينٌ, in two places.

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

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

لَبِسَ: لبس الزرد (مملوك 1، 2 78، ألف ليلة 170:3).
لبس: يقال في الشعر لبس الدجا (الدجى: المترجم) = سار في الظلام (معجم مسلم).
لبّس: ألبس، أكسى، سربل، فصّل وخيّط ثوباً ل (فوك، بوشر).
لبّس: سامة خسفاً، طعن فيه بالقول، قذفه، تهكّم على، ثلبه، اغتابة (بوشر).
لبّسه متسلم حلب: قلدة ولاية حلب (بوشر).
لبّس ب: صفّح، ركب شيئاً مستويا على آخر (بوشر: حيان 12): اتخذ عليها أبواب حديد ملبسة عجيبة الصنعة (كرتاس 9: 41): صهريج ملبّس بالرصاص.
لبّس ب: جصص، ملَط، ملّط، مدر (فوك، شيرب، ديال 70، كارتاس 32، 8): فلبَّس الصومعة بالجصّ والجيّار (1، 9 و10 ألف ليلة 1، 75).
لبّس على: أخفى (كارتاس 35، 15):فنصبوا على ذلك النقش والتذهيب الذي فوق المحراب وحوله بالكاغيد ثم لبسوا عليه بالجص (رحلة ابن جبير 14: 36) وهذه لا محالة من الأمور الملّبس فيها على السلطان ولو علم بذلك على ما يؤثر عنه من العدل وإيثار الرفق لأزالة ذلك لعل هذا التعبير قد ورد عند (محمد بن حارث 292) أيضاً: اشتغل به قلب هاشم ولبس عليه مكانته ورد فكره إلى ضرة ومطالبته وتفسير لبّس عليه هنا هو: خفي عليه قصده.
لبّس في: وضع شيئاً في شيء آخر: (ابن البيطار 120:1): حجر الباد زهر يكون نافعاً إذا لبس في خاتم ذهب.
لبّس على: خدع. غش. تلبيس: خدعة، غش. مُلبَّس: غشاش. خداع (كليلة ودمنة 139، 4، المقدمة 40:1، 9، 166، 13): لُبّس عليه ب (دي سلين، المقدمة 40:1): لبَّس عليه بالعدالة: جعله يعتقد بعدالته (المقدمة 169:1، 287:3، 289:2، 220:2، 6، 307:2، 389:3، 284:2:9، 14، 15 البربرية 457:1، 3 الجريدة الآسيوية 1848، 245:2، 2؛ وفي الجريدة الآسيوية أيضاً 1852، 213:2، 3) لبّس عليه الأمر أن والده توفي: كان ضحية لأكذوبة فقد خيّل إليه أن والده قد قضى نحبه.
لبّس ب: تظاهر، أظهر ما ليس بنفسه (البربرية 654:1 و41:2، 6 حيث ينبغي تصحيح العبارة): ثم غالطني بما بذله تلبيساً بالكرم أي بما تظاهر به من علامات الكرم (انظر الهامش السابق أي رقم 16).
لبّس عليه بكتاب: خدعه بأن أعطاه كتاباً، بمعنى: سلمه كتاباً فتخيّل ما لا حقيقة به (كارتاس 266، 4) ويقال أيضاً كتاب لبّس فيه أي لفّق فيه (البربرية 360:1، 10) أو تلبيس الكتاب على لسان فلان 364، 14: واقرأ في المرجع نفسه الرواية التي قصها المؤلف فقد أورد صيغة أخرى في (560:2، 2): ولبست عليه وعلى وزيره كتب إلى عظماء القبيل .. الخ أي زورت باسم هذا الرئيس ووزيره تدعوهم إلى الثورة (انظر الهامش السابق أي 16).
لبّس بشبه فلان: إنه فلان (البربرية 67:1).
لبّس بأنه الفضل: ادعى إنه الفضل (البربرية 90).
هذا النوع من الغش يدعى (تلبيس) (102، 103، 267:1، 2) تلبيسه بأبي عبد الرحمن: ادعى إنه أبو عبد الرحمن (384:2، 1).
لابس: كان صديقاً حميماً لفلان حين خالطه وفي المعاجم العربية أمثلة متعددة لهذا المعنى في كلمة شمل حين تكون في صيغة افتعل (أي اشتمل).
لابس: انظرها عند (فوك) في مادة contractus in mercatione.
ألبس: البس فلاناً درعه فهو ملبس أي لابس درعه (مملوك 1، 2، 78). (انظر الهامش السابق رقم 16).
ألبس: ألبس الفرس صفائح حديدية لوقاية من القذائف في الحرب، ألبسه درعاً وما شاكله، ألبسه جلاً فاخراً أو زينة أخرى (توضع على الخيل في بعض الحملات) (المرجع نفسه 79، ملاحظات 184:13).
ألبسه: أودعه سراً من الأسرار (معجم مسلم).
ألبس على: تريب من، استراب ب، تشكك في (فوك).
ألبس على: توّة وحيّر فلاناً (المقدمة 208:3، 4).
تلبّس: تزين وازدان، تجمّل، تبرّج، (بوشر، معجم الجغرافيا).
تلبّس: تملّط، تطيّن، تدهّن، طلى، تجصص (فوك).
تلبّس: تحرّف، زوّر، تشوه (المقدمة 57:1، 9).
تلبّس على: صَعُب. عسُر، تعسّر، أعضل به الأمر (فوك).
تلبس ب: تعاطى، عُني واعتنى، اهتم ب، (المقدمة 381:2، 13 البربرية 457:1، 12 لو قرأت متلبساً وفقاً لمخطوطتنا: 1351، كارتاس 10: 239).
تلبّس ب: احتاز، تملك. اقتطع (بيان 48:1، 12).
تلبّس ب: تعلّق بفلان (المقدمة 287:1، 7. هكذا وردت حركة الكلمة في مخطوطتنا 1350. وقد فضل دي سلان [والملتبسون] وقد وردت في مخطوطتنا أيضاً ص48). وأعتقد أن ما كان منها على وزن تلبس والتبس يحمل المعنى نفسه. انظر ما كان على وزن التبس (افتعل) عند (فوك) في مادة vestire.
يلتبس: يلبس، ممكن لبسه (بوشر).
التبس: اشتبه على، أشكل. التبس على: شبّه عليه وبه (محيط المحيط، دي ساسي كرست 98:2) وقد استخدم النويري (أسبانيا 247) هذا التعبير مفنداً زعم (ابن الرقيق) والتبس عليه محمد بن عبد الله بجدّه محمد بن عبد الرحمن أي إنه لم يميز بين الأميرين (انظر الهامش السابق).
التبس ب: تعاطى، عني واعتنى، اهتم ب، (عباد 1، 166 رقم 545 معجم الطرائف المقدمة 363:2، 1، البربرية 457:1، 12 وانظر تلبس فيما تقدم).
التبس ب: امتزج ب، اختلط ب (دي سلان المقدمة 24:1) (انظر الهامش السابق رقم 16).
التبس ب: أخذ، تملك خَصَّ واختص ذاته ب، استولى على (معجم البيان، حيان بسّام 1، 157): وصير كل ذلك بأيدي ثقات من أهل الخدمة لا يلتبس بشيء منه.
التبس ب: ارتبط، علق وتعلّق بفلان (انظر تلبس فيما تقدم).
التبس بالجني: حالة من إصابة المسّ من الجن أو العفاريت، أو إصابة الصرع (لين ترجمة ألف ليلة 330:2 رقم 107).
لَبْس: لَبْسٌ في الكلام: إبهام جملة لها معنيان أو أكثر لسوء تركيبها أو لقصد الإبهام (بوشر). (انظر الهامش السابق رقم 16).
لِبس وجمعها لُبُوس: زرد. في الجملتين الليتن أوردها (كاترمير 2:1، 79 في كتابه تاريخ المماليك) كان معه لبوس وسلاح ووجد عندهم لبوساً كثيرة (صحح هذه الملاحظة ابن الأثير 75:12، 7). (انظر الهامش السابق رقم 16).
لَبس: جل من الصوف، حشية من القطن، يغطى ظهر الحصان في الحرب وأطرافه ورقبته وصدره وهو، حسبما يقال، لا يخترقه الرمح أو السيف (بركهارت نويبا 215).
لبس: نوع من الطير (ياقوت 1، 885، 13). لبس: نوع من السمك (ياقوت 1، 886، 8).
لِبسة: لبسة شيطان، حالة من يصيبة المسّ (بوشر).
لَبَسة: بقلة حامضة، حُمّاض (الكالا Romaza yerva وعند كولمييرو Romaza تقابل باللاتينية Rumex Patientia) .
لبسيّ: ملتبس، كلام ذو معنيين أو أكثر (بوشر). (انظر الهامش المرقم 16).
لبْسان: حبة الخردل sinapis arvenis ( ابن البيطار الجزء الثاني ص52 ومهرن 35). لبسان البحائر: باللاتينية sisymberium iris ( براكس جريدة الشرق والجزائر 280:8).
لبسان الخيل: باللاتينية capsella bursa pastoris ( براكس - المرجع السابق).
لبسان مقلوب: باللاتينية: sinapis pubescens. ( براكس - المرجع السابق).
لباس وجمعها لباسات وألبسة: لباس، سروال صغير. سراويل. بنطال (الملابس الترجمة العربية 319، بوشر).
لباس: (مملوك 2:1، 70): درع (ابن الأثير 75: 1275، 7 نويري أفريقيا 64 وضع لباس موضع - لبس). (انظر الهامش السابق المرقم 16).
لبيس: نوع من سمك الشبوط (انظر معجم الادريسي، فانسليب 72، سيتزن 499:3، 516:4: أبو لبيس).
لُبَيس: الأسماك عموماً (الكالا).
لِباسة: سراويل (برجرن). (انظر هامش 19).
لبّاس: (لم يحسن فريتاج تفسيرها): هو الذي يرتدي فاخر اللباس (معجم الطرائف). (انظر هامش 19).
لَبَّاس الخاتم: الخنصر (انظر محيط المحيط في مادة خنصر).
لابس: هو الذي يرتدي الدرع (ألف ليلة برسل 316:12): وإذا به ملآن بالعسكر وهم بين مدرع ولابس.
تَلباس: دهن، طلاء (شيرب، ديال 67).
تلبيس: إيهام، غموض (دي سلان): (المقدمة 76:3، 12).
تلبيس: سياع طلاء الجدران (بوشر).
أهل التلبيس: المنافقون (دي ساسي كرست 103:2، 1).
تلبيس: داهية، محتال (بوشر) مراءٍ (هلو)؛ وفي (محيط المحيط) تعبير عامي: ولد تلبيس والجمع تلابيس وهي تحريف ولد إبليس. (انظر هامش 19).
مُلبَس: أنيق (ألف ليلة، برسل 194:2).
مُلبِس: المشرف على ملابس السلطان (فريتاج، كرست 8: 130): قتل ملبس السلطان وطشت داره.
ملبس وجمعها ملبّسات: نوع من الحلويات (بوشر همبرت 16: ملبّس أو اللوز المغلف بالسكّر) (برجرن 269، محيط المحيط، ألف ليلة وليلة 475:3، 4؛ ملبس القرفة (بوشر). (انظر هامش 16).
ملبوس: لِبسة، زي، أزياء (بوشر). (انظر هامش 16).
ملبوس: ممسوس، شيطاني، به مسّ من الشيطان (بوشر).
ملبوس: من كان في حالة حماسة أو هياج ديني، متشنج (لين عادات 219:2 بيرتون 198:1).
التباس. في الكلام: إبهام مقصود في الجملة أو لسوء تركيبها.
التباس المعنى: الغموض (بوشر). (انظر هامش 16).
ملتبس: إبهام. جملة معنيان أو أكثر لسوء تركيبها أو لقصد الإبهام. المعنى ملتبس: نوع غامض (بوشر) (انظر هامش 19).
ملتبس: مراءٍ (المقري 328:3، 6): الملتبس الذي يظهر النسك والعبادة ويبطن الفسق والفساد.