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.

انف

1 أَنَفَهُ, (T, S, M, K,) aor. ـِ (M, K) and اَنُفَ, (K,) inf. n. أَنْفٌ, (M,) He struck, (T, S, K,) or hit, or hurt, (M,) his nose; (T, S, M, K;) namely, a man's. (S.) b2: It (the water) reached his nose, (T, S, K,) on the occasion of his descending into a river; (S;) as also ↓ آنفهُ, (K, [but in some copies written again أَنَفَهُ,]) inf. n. إِينَافٌ. (TK.) A2: أَنَفَتِ الإِبِلُ, (inf. n. as above, TA,) The camels trod herbage, or pasture, such as is termed أُنُف, (ISk, S, K,) i. e., which had not been pastured upon. (S.) [But in the TT, as from the M, I find ↓ آانَفَ, (which should rather be written أَانَفَ, or, accord. to the more usual mode, آنَفَ,) He trod such herbage, or pasture.]

A3: أَنِفَ, aor. ـَ (S, M, K,) inf. n. أَنَفٌ, (M,) He (a camel) had a complaint of, or suffered pain in, his nose, from the بُرَة [or nose-ring]: (S, M, K:) from ISk. (S.) b2: أَنِفَتِ الإِبِلُ, accord. to certain of the Kilábees, means The flies alighted upon the noses of the camels, and they sought places which they did not seek before. (T.) b3: أَنِفَ مِنْهُ, aor. ـَ inf. n. أَنَفٌ (S, M, Msb, K) and أَنَفَةٌ, (S, M, K,) or the latter is a simple subst., (Msb,) [He turned up his nose at it;] he disdained it; scorned it; abstained from it, or refused to do it, by reason of disdain and pride; (S, M, Msb, K;) he disliked it, or hated it, and his soul was above it; (L;) namely, a thing: (S, M, L, Msb:) and he shunned it, avoided it, or kept himself far from it: (Msb:) and he disliked it, or hated it; namely, a saying. (Az, T, Msb.) You say, مَارَأَيْتُ أَحْمَى أَنَفًا مِنْ فُلَانٍ [I have not seen any one more vehemently disdainful, or scornful, than such a one]. (S.) And حَمَلَ مِنْ ذٰلِكَ أَنَفًا He conceived, in consequence of that, disdain, or scorn, arising from indignation and anger. (TA, from a trad.) [The verb is also trans. without من: you say,] يَأْنَفُ أَنْ يُضامَ [He disdains, or scorns, or refuses to bear, or to submit to, being injured]. (K.) [When immediately trans.,] أَنِفَ also signifies He loathed, disliked, or regarded with disgust. (IAar, T.) You say, أَنِفَ البَعِيرُ الكَلَأَ The camel loathed, disliked, or regarded with disgust, the herbage, or pasture. (T.) And أَنفَ الطَّعَامَ وَغَيْرَهُ He disliked the food &c. (M.) And أَنِفَتْ فَرَسِى

هٰذِهِ هٰذَا البَلَدَ This my mare disliked this region. (T, as heard from an Arab of the desert.) and تَأْنَفُ فَحْلَهَا She (a woman, and a mare, and a camel, being pregnant,) dislikes her male, or stallion. (T.) And أَنِفَتْ, said of a woman, signifies She, being pregnant, had no appetite for anything. (Ibn-Abbád, K.) 2 اَنَّفَ see 4.

A2: تَأْنِيفٌ also signifies (assumed tropical:) The sharpening, or making pointed, the extremity of a thing. (S.) You say of a spear-head, or an arrow-head, or a blade, أُنِّفّ, inf. n. تَأْنِيفٌ, (K,) (assumed tropical:) It was sharpened or pointed [at its extremity]. (TA.) b2: [Used as a subst.,] (assumed tropical:) Sharpness of the extremity of the hock; which, in a horse, is approved. (TA.) b3: أُنِّفَ تَأْنِيفَ السَّيْرِ, said by an Arab of the desert in describing a horse, means (assumed tropical:) He was made even, like as is made even the cut thong or strap. (M.) A3: (assumed tropical:) The seeking after herbage, or pasture, (K, TA,) such as is termed أُنُف. (TA.) b2: أنّف مَالَهُ, (T,) or الإِبِلَ, (K,) inf. n. as above; and ↓ آنَفَهَا, (T, S, K,) inf. n. إِينَافٌ; (T;) (assumed tropical:) He pastured his beasts upon the first of the herbage: (T:) or he pursued, with the camels, repeatedly, or gradually, or step by step, (S, K, TA,) after the first of the herbage, (S,) or after the herbage which had not been pastured upon: (K, * TA:) or he went with them thereto. (L.) 4 آنفهُ, (S, M, K,) inf. n. إِينَافٌ, (S,) He, (S,) or it, (M,) made him to have a complaint of, or to suffer pain in, his nose. (S, M, K.) b2: See also أَنَفَهُ. b3: He, or it, induced him to feel disdain, scorn, indignation, and anger; (IF, M, K, TA;) as also ↓ انّفهُ, inf. n. تَأْنِيفٌ: (K:) or caused him to dislike, or hate, or to loath, or feel disgust. (T.) A2: (assumed tropical:) He hastened it; namely, his affair. (Ibn-'Abbád, K.) A3: See also 2.

A4: آنف as an intrans. verb: see 1.5 تَتَأَنَّفُ الشَّهَوَاتِ (assumed tropical:) She desires of her husband, with eagerness, one thing after another, by reason of intense longing in pregnancy. (T, the Moheet, L, K. *) b2: يَتَأَنَّفُ الإِخْوَانَ (assumed tropical:) He seeks the brethren, they disdaining, or scorning, or disliking; not holding social intercourse with any one. (TA.) 8 إِاْتَنَفَ see 10.10 استأنفهُ and ↓ ائتنفهُ [written with the disjunctive alif اِيتَنَفَهُ] (assumed tropical:) He took [its أَنْف, i. e.,] the first of it: (M:) he began it, or commenced it: (S, ↓ M, Msb, K: *) or i. q. اِسْتَقْبَلَهُ [which has also the latter of the two significations mentioned above, (Mgh in art. قبل,) and moreover signifies he anticipated it; and from what follows here, it seems to be probable that this last signification, as well as the other, may be meant by it in this instance]: (T, M:) namely, a thing, (M, Msb,) or an affair. (T.) You say, استأنفهُ بِوَعْدٍ (assumed tropical:) He made him a promise in anticipation; without his asking it of him. (M.) And, of a woman, اُسْتُؤْنِفَتْ بِالنِّكَاحِ أَوَّلًا (assumed tropical:) [She was just married, or bedded, for the first time]. (M.) See also أُنُفٌ, last sentence. b2: [Hence, حَرْفُ اسْتِئْنَافٍ, in grammar, An inceptive particle, placed at the commencement of a new proposition grammatically independent of that which precedes it.]

أَنْفٌ a word of well-known meaning; (Lth, T, K;) The nose; syn. مَعْطِسٌ; (Msb;) the aggregate composed of the two nostrils and the septum and the [bone called] قَصَبَة, which is the hard part of the انف; (MF;) i. q. مَنْخِرٌ [which is evidently an explanation by a synecdoche, as this word properly signifies nostril]: (M:) it pertains to man and to others: (S:) ↓ أُنْفٌ is a dial. var. of the same; (MF, TA;) and so is ↓ إِنْفٌ, which is a form used by the vulgar peculiarly: (TA:) the pl. [of pauc.] is آنُفٌ and آنَافٌ (S, M, Msb, K) and [of mult.] أُنُوفٌ. (T, S, M, Msb, K.) The dual is applied to The two nostrils; as in the saying of Muzáhim El-'Okeylee, يَسُوفُ بِأَنْفِيْهِ النِّقَاعَ [He scents with his two nostrils the dust]. (TA.) You say also, هُوَ يَتَتَبَّعُ أَنْفَهُ (tropical:) He scents, or sniffs, the odour, and follows it. (T, [in which, however, I find يَتْبَعُ in the place of يتتبّع] O, L, K, TA.) And, of a she-camel, تَرْأَمُ بِأَنْفِهِا (assumed tropical:) [She makes a show of affection with her nose, by smelling her young one; not having true love]. (S, M, K, voce مُذَائِرٌ; &c.: see also مُعَارِضٌ.) And مَاتَ حَتْفَ أَنْفِهِ (S, K, &c., in art. حتف,) and حتف أَنْفِيْهِ, (K ibid.,) (assumed tropical:) He died [a natural death,] on his bed, (K,) without being slain or beaten (S, K) or drowned or burned. (K. [See art. حتف]) And حَمِىَ أَنْفُهُ (tropical:) He became vehemently angry, or enraged; as also وَرِمَ أَنْفُهُ. (IAth. [See also art. حمي]) And رَجُلٌ حَمِىُّ الأَنْفِ (tropical:) A disdainful, or scornful, man; who disdains, or scorns, being injured. (T, K, TA. [See, again, art. حمي.]) And سَمِىُّ الأَنْفِ (assumed tropical:) [lit. Highnosed, signifies the same;] i. q. أَنْفَانُ. (T, K.) And أَنْفٌ فِي السَّمَآءِ وَاسْتٌ فِى المَآءِ (assumed tropical:) [A nose in the sky and a rump in the water]; a prov., applied to him who magnifies himself in words and is little in actions. (Har p. 641.) And حَعَلَ

أَنْفَهُ فِى قَفَاهُ (tropical:) [lit. He put his nose in the back of his neck]; meaning he turned away from the truth, or what was right, and betook himself to what was false, or vain: (K, TA:) expressing the utmost degree of turning away, or turning the head, from a thing. (TA.) And أَضَاعَ مَطْلَبَ

أَنْفِهِ, (M, K,) and مُوْضِعَ أَنْفِهِ, (M,) (assumed tropical:) [He neglected, or left unprotected,] the womb from which he had come forth: (Th, M:) or the فَرْج of his mother. (Ibn-'Abbád, K.) And هُوَ الفَحْلُ لَا يُقْرَعُ

أَنْفُهُ, and لَا يُقْدَعُ, He is the speaker, or orator, who is not to be rebutted. (TA.) الأَسدِ أَنْفُ (assumed tropical:) [The nose of the lion] is the asterism called النَّثْرَةُ, q. v. (Kzw in his Description of the Mansions of the Moon.) b2: (assumed tropical:) [A prominent part of anything, as being likened to a nose;] the extremity of anything. (M.) [Thus,] أَنْفُ جَبَلٍ (tropical:) A prominence, or projecting part, of a mountain. (T, S, M, Msb, TA.) أَنْفُ النَّابِ, (S, M. K, TA,) in [some of] the copies of the K erroneously, البَابِ, (TA,) (tropical:) The extremity, (S, M, K, TA,) or edge, (M, TA,) of the canine tooth, or tush, when it comes forth. (S, M, K, TA.) أَنْفُ خُفِّ البَعِيرِ (assumed tropical:) The extremity of the مَنْسِم [i. e. toe, or each of the two nails of the foot,] of the camel. (T, K.) أَنْفُ اللِّحْيَةِ (tropical:) The fore part, (M, TA,) or side, (K,) of the beard. (M, K, TA.) أَنْفُ النَّعْلِ (assumed tropical:) The toe, or foremost extremity, of the sandal [also called its أَسَلَة and its ذُنَابَة]. (M.) أَنْفَا القَوْسِ (assumed tropical:) The two extremities which are in the inner sides of the two curved ends of the bow. (M.) b3: (assumed tropical:) The first, or first part, of anything; (S, M, K;) relating also to times; (M;) as also ↓ مُسْتَأْنَفٌ (M, TA.) Thus, أَنْفُ المَرْعَى (assumed tropical:) The first of the herbage, or pasture. (S, * M.) أَنْفُ المَطَرِ (assumed tropical:) The first vegetation produced by the rain. (T, K.) جَآءَ فِى أَنْفِ الخَيْلِ (tropical:) [He came among the first of the horses, or horsemen]. (TA.) سَارَ فِى أَنْفِ النَّهَارِ (tropical:) [He journeyed in the first part of the day]. (TA.) هٰذَا أَنْفُ عَمَلِ فُلَانٍ (tropical:) This is the first of the things which such a one has begun to do. (T, TA.) أَنْفُ الشَّدِّ, (T, S, M,) and العَدْوِ, (M,) (assumed tropical:) The first of the run, or running: (T:) the most vehement thereof. (T, S, M, K. *) أَنْفُ البَرْدِ (assumed tropical:) The first of the cold: (T:) the most vehement thereof; (T, S, M;) so says Yaákoob. (S.) b4: (tropical:) A lord, or chief. (IAar, T, K.) You say, هُوَ أَنْفُ قَوْمِهِ (tropical:) He is the lord, or chief, of his people. (TA.) b5: (tropical:) A piece broken off of a cake of bread. (K, TA.) b6: (assumed tropical:) A part of ground, or land, that is hard, and lying open, exposed to the sun. (IF, K.) أُنْفٌ: see أَنْفٌ, first sentence: A2: and see أُنُفٌ.

إِنْفٌ: see أَنْفٌ, first sentence.

أَنِفٌ A camel having a complaint of, or suffering pain in, his nose, from the بُرَة [or nose-ring]: (ISk, S, M, K:) or wounded by the nose-rein, whether it be with a خِشَاش or بُرَة (A 'Obeyd, T, M) or خِزَامَة [all of which are different kinds of nose-rings]. (A' Obeyd, T.) And consequently, Submissive, and tractable: (S, TA:) or submissive and obedient, that dislikes chiding and beating, and goes as he is able to do spontaneously and easily: (Aboo-Sa'eed, TA:) and ↓ آنِفٌ signifies the same; (A 'Obeyd, M, K;) but the former is the more correct and the more chaste: (Sgh, K:) by rule, it should be مَأْنُوفٌ, like مَصْدُورٌ, (T, S, M,) and مَبْطُونٌ. (T, S.) To such a camel, the believer is likened in a trad.; (T, S, M;) because he ceases not to complain, or suffer pain; (M;) or because he does not require to be chidden nor to be punished, but endures and performs what is incumbent on him. (Aboo-Sa'eed, TA.) b2: Disdaining, or disdainful; scorning, or scornful; i. q. حَمِىُّ الأَنْفِ: and ↓ أَنْفَانُ [signifies the same;] i. q. سَمِىُّ الأَنْفِ. (T, K.) A2: See also آنِفٌ.

رَوْضَةٌ أُنُفٌ (tropical:) A meadow of new herbage, (Msb,) not pastured upon (S, Msb, K) by any one; (S;) as also ↓ مُؤْنِفٌ: (Ibn-'Abbád, K:) or untrodden: contracted, by poetic licence, into ↓ أُنْفٌ, in a verse of Abu-n-Nejm. (M.) And كَلَأٌ أُنُفٌ (assumed tropical:) Herbage not pastured upon (S, M) by any one. (M.) b2: كَأْسٌ أْنُفٌ (assumed tropical:) A cup of wine not drunk: (K:) or from which one has not drunk before; as though the drinking thereof were [but just] begun; like رَوْضَةٌ أُنُفٌ: (S) or (assumed tropical:) full: and in like manner, مَنْهَلٌ أُنُفٌ (assumed tropical:) [a full watering-place]; (M;) or (tropical:) not before drunk from. (TA.) And خَمْرٌ أُنُفٌ (tropical:) Wine of which none has before been taken from its jar. (M, TA. *) b3: أَرْضٌ أُنُفٌ i. q. أَنِيغَةٌ, q. v. (M, TA.) b4: نَقِيذَةٌ أُنْفٌ (assumed tropical:) A long [as though new and undiminished] coat of mail. (L in art. نقذ, from El-Mufaddal.) b2: أَمْرٌ أُنُفٌ (assumed tropical:) An event brought to pass at the first, not being before decreed: (K, TA:) accord. to those who assert that there is no decreeing [by God]. (TA.) b3: مِشْيَةٌ أُنُفٌ (assumed tropical:) A goodly [as though novel] gait, or manner of walking. (Ibn-'Abbád, K.) b4: آتِيكَ مِنْ ذِى أُنُفٍ is like the phrase مِنْ ذِى قَبَلٍ; i. e., فِيمَا يُسْتَقْبَلٌ [I will come to thee in what is (now) to be begun (of time); meaning, immediately; nearly the same as آنِفًا, but relating to the nearest future time, whereas this latter relates to the nearest past time]. (S, K.) And أَفْعَلُ ذَاكَ مِنْ ذِى أُنُفٍ: i. e., ↓ فِيمَا يُسْتَأْنَفُ [I will do that in what is (now) to begun &c.]; like مِنْ ذِى عَوْضٍ. (K in art. عوض.) أَنْفَةُ الصَّلَاةِ (assumed tropical:) The beginning, or commencement, of prayer; (K;) i. e. the first saying of اَللّٰهُ أَكْبَرُ: (TA:) accord. to a relation of a trad., in which it occurs, with damm, [أُنْفَة,] (IAth, K,) but correctly with fet-h. (Hr, IAth, K.) The ة seems to be here added to أَنْف as it is in ذَنَبَةٌ for ذَنَبٌ. (Sgh.) أَنَفَةٌ Disdain; scorn; disdainful and proud incompliance or refusal; (Msb;) indignation; and anger: (TA:) a subst. [or, accord. to the S and M and K, an inf. n.] from أَنِفَ مِنْهُ. (Msb.) أَنْفَانُ: see أَنِفٌ.

أَنْفِيَّةٌ Snuff, for the nose: but this is postclassical. (TA.) أَنُوفٌ A man very disdainful, scornful, or indignant; very disdainfully and proudly incompliant or refusing; (M;) who disdains, or scorns, exceedingly, to do ignoble deeds: (Har p. 312:) pl. أُنُفٌ. (M.) b2: A woman whose nose has a pleasant odour: (S, M, K:) or whom one likes to smell: (IAar, M:) or who disdains, scorns, abstains from, shuns, or dislikes, that in which is no good. (Ibn-'Abbád, Sgh, K.) أَنِيفٌ (assumed tropical:) A mountain which produces vegetation before other regions. (Ibn-'Abbád, K.) and أَرْضٌ أَنِيفَةٌ, (T, M,) or أَنِيفَةُ النَّبْتِ, (S, K,) (assumed tropical:) Land that produces its vegetation early: (T:) or that produces vegetation quickly: (Et-Táee, ISk, S, K:) or that produces vegetation; as also ↓ أُنُفٌ. (M.) A2: Applied to iron, i. q. أَنِيثُ; i. e. Soft. (Aboo-Turáb, T, K.) أُنَافِىٌّ (with damm, K) Having a large nose; (Yaakoob, S, M, K;) applied to a man: (M, K:) similar to عُضَادِّىٌ and أُذَانِىٌّ. (TA.) آنَفُ [More, and most, disdainful, &c.]. Yousay, مَا رَأَيْتُ آنَفَ مِنْ فُلَان I have not seen any one more disdainful, or scornful, or indignant, than such a one. (S, TA.) A2: هٰذِهِ آنَفُ بِلَادِ اللّٰهِ This is the speediest, in producing vegetation, of the countries of God. (T, S, * M, * K. *) آنِفٌ: see أَنِفٌ.

A2: آنِفًا means (assumed tropical:) In the beginning, or first part, of this present time in which we are; from أَنْفٌ as meaning the “ first,” or “ first part,” of a thing: and hence what here immediately follows. (Ham p. 348.) مَا ذَا قَالَ آنِفًا, (T, S, * M, K, * &c.,) and ↓ أَنِفًا, (IAar, Bd, K, Jel,) in the Kur [xlvii. 18], (M, &c.,) means (tropical:) What was this that he said just now? (Zj, T, M, Bd, Jel:) or, a little while ago? (IAar, T, K:) i. e., in the first time near to us? (Zj, T, M:) from اِسْتَأْنَفْتُ الشَّىْءَ “ I began the thing. ” (Zj, T, M.) You say also, أَتَيْتُ فُلَانًا آنِفًا (tropical:) [I came to such a one a little while ago]; like as you say, مِنْ ذِى قِبَلٍ. (Lth, T.) And جَآءَ آنِفًا (tropical:) He came a little while ago; syn. قُبَيْلَ. (M.) and ↓ فَعَلَهُ بِآنِفَةٍ, mentioned by IAar, but not explained by him; in my opinion, [says ISd,] like فَعَلَهُ آنِفًا (tropical:) [He did it a little while ago: or just now]. (M.) And it is said in a trad., أُنْزِلَتْ عَلَيَّ سُورَةٌ آنِفًا A chapter of the Kur-án has been sent down to me now. (TA.) آنِفَةٌ (tropical:) The first part of life (مَيْعَة and أَوَّلِيَّة) of a boy. (Ks, K, TA.) b2: See also آنِفٌ.

مُؤْنَفٌ: its fem., with ة, see voce مُؤَنَّفٌ.

مُؤْنِفٌ: see أُنُفٌ.

مُؤَنَّفٌ (assumed tropical:) Sharpened at its extremity; or pointed; (M, K;) applied to a spear-head, or an arrowhead, or a blade, (K,) or anything. (M.) b2: (assumed tropical:) Made even: a thong, or strap, made of a certain measure, and evenly. (M.) A2: إِبِلٌ مُؤَنَّفَةٌ (assumed tropical:) Camels with which one pursues repeatedly, or gradually, or step by step, after the first of the herbage; and so ↓ مُؤْنَفَةٌ: (M:) and the former epithet is applied to sheep or goats. (K.) b2: The former of these two epithets, applied to a woman, signifies (assumed tropical:) Just married or bedded, (الَّتِى اسْتُؤْنِفَتْ بِالنِّكَاحِ,) for the first time. (M.) مَإْنُوفٌ A camel that is urged on by [means of the rein attached to] his nose. (M.) مِئْنَافٌ (assumed tropical:) A man who begins to make use of the places of pasturing and alighting; (M;) who pastures his beasts upon the first of the herbage. (As, T, K. * [In the CK, اُنُفُ الكَلَأِ is put for أَنْفَ الكَلَأِ.]) b2: (assumed tropical:) A man (TA) journeying in the beginning, or first part, of the night: (K:) so in all the copies of the K; but correctly, as in the Moheet and the O, in the beginning, or first part, of the day. (TA.) مُؤْتَنَفٌ (assumed tropical:) [A place] from which nothing has been eaten; as also ↓ مُتَأَنِّفٌ; (K;) which latter is explained by Ibn-'Abbád as signifying a place not eaten [from] before. (TA.) b2: جَارِيَةٌ مُؤْتَنَفَةُ الشَّبَابِ (assumed tropical:) A girl [in the prime of youth;] in whom no trace of agedness appears. (Sgh, K.) مُتَأَنِّفٌ: see مُؤْتَنَفٌ.

مُسْتَأْنَفٌ: see أَنْفٌ, in the latter part of the paragraph.

دن

1 دَنَّ: see R. Q. 1, in four places.

A2: [دَنِنَ is mentioned by Golius and Freytag (by the former as from the S) as though it were the verb of which دَنَنٌ (q. v.) is the inf. n.; but I find no authority for it: and if دَنَنٌ have a verb, it should, accord. to rule, be دَنَّ, aor. يَدَنُّ.]2 دَنَّّ see R. Q. 1.4 ادنّ, (T, K,) inf. n. إِدْنَانٌ, (T, TA,) He (a man, T, TA) remained, stayed, abode, or dwelt, (T, K, TA,) [as though set in the ground like a دَنّ,] بَالمَكَانِ in the place; like أَبَنَّ: (T, TA:) on the authority of Aboo-Turáb, (T,) or Ibn-ElFaraj. (TA.) R. Q. 1 دَنْدَنَ It buzzed, or made a buzzing sound; syn. صَوَّتَ, and طَنَّ, (K,) and طَنْطَنَ; (Sh, T, TA;) as also ↓ دَنَّ, and ↓ دنّن; said of the fly, (K,) [and of the bee, and of the hornet, and the like; for] دَنْدَنَةٌ [inf. n. of دَنْدَنَ] (Lth, T, M, K) and دَنِينٌ [inf. n. of ↓ دَنَّ] (Lth, T, M) and ↓ دِنْدِنٌ [a simple subst.] (M) signify the buzzing (صَوْت, Lth, T, M, K) of the fly, (M, K,) or the bee, (Lth, T,) and the hornet, (Lth, T, M, K,) and the like. (M.) b2: and [hence,] He (a man) spoke in a low, gentle, or soft, tone, so that his speech was not understood; (A'Obeyd, K, TA;) [as also ↓ دَنَّ; for] دَنْدَنَةٌ [inf. n. of the former] (A'Obeyd, T, S, M, K) and دَنِينٌ [inf. n. of ↓ دَنَّ] and ↓ دِنْدِنٌ (M, K) signify the speaking in a low, gentle, or soft, tone, (A'Obeyd, T, S,) or in the manner termed هَيْنَمَةٌ, (M, K,) so that the speech is not understood: (A'Obeyd, T, S, M:) or دَنْدَنَةٌ signifies [merely] the speaking in a low, or faint, tone: (M:) accord. to IAth, it is a little above what is termed هَيْنَمَةٌ. (TA.) A poet says, نُدَنْدِنُ مَثْلَ دَنْدَنَةِ الذُّبَابِ [We buzz in our speech like the buzzing of the fly]. (Sh, T.) And it is said in a trad., حَوْلَهَا نُدَنْدِنُ, (S,) or حَوْلَهُمَا, (M, JM, TA,) which is thus explained: the Prophet asked an Arab of the desert, “What dost thou say in the تَشَهُّد? ” [see this word, which means the repetition of a form of words at the close of the ordinary prayers:] and he answered, “I ask of God Paradise, and seek protection of Him from the fire [of Hell]: but as to thy دَنْدَنَة and the دَنْدَنَة of Mo'ádh, I do not approve it: ” and the Prophet said, حَوْلَهُمَا نُدَنْدِنُ; (M, JM; *) i. e. [We speak with a low, or faint, voice] about those two things, namely, the seeking Paradise and the praying for protection from the fire [of Hell]; and on account of them: (JM:) accord. to some, it is from دَنْدَنَ حَوْلَ المَآءِ He went round about the water: [hence it may mean we utter our prayer respecting them with a low, or faint, sound, as though we were buzzing round about them like flies; seeking to enter the one, and to keep outside the other:] As says that it may be from the signification of the sound [of buzzing], or from that of going round about: (TA:) or, accord. to one relation, the Prophet said, عَنْهُمَا نُدَنْدِنُ [From a consideration of them we utter our prayer with a low, or faint, voice;] i. e. our دَنْدَنَةُ arises from them; and is because of them: and hence, (JM,) دَنْدَنَ means also He (a man, JM) went to and fro in one place. (JM, TA.) دَنٌّ A wine-jar: (MA:) a [jar of the kind called] حُبّ: (S:) or [a jar] in form like a حُبّ: (Msb:) or a large رَاقُود [or earthen jar, smeared inside with pitch, long in the lower part], (M, K,) in form like the حُبّ, (M,) but taller; (M; in the K, or taller than the حُبّ;) uniform in make, [tapering to the bottom,] having at the lower end what resembles the قَوْنَس [or tapering top] of a helmet: (M:) or smaller than the حُبّ, having a pointed lower extremity, [so I render عُسْعُسٌ, (agreeably with the TK,) regarding it as a dial. var., or perhaps a mistranscription, of عُصْعُصٌ, which properly signifies the “ os coccygis,”] (M, K,) so that (M) it will not sit [upright] without one's digging a hole for it: (M, K:) IDrd says that it is a genuine Arabic word: (M:) pl. [of mult.] دِنَانٌ (T, S, M, Msb) [and دِنَنَةٌ and (of pauc.) أَدْنُنٌ and أَدُنٌّ, as appears from the following saying of IAar, quoted by Az:] one says دَنٌّ and أَدْنُنٌ and أَدُنٌّ and دِنَانٌ and دِنَنَةٌ. (T.) [See an ex. in a verse of El-Aashà

cited voce اِرْتِسَامٌ.]

دَنَنٌ A bending, or curving, in the back [so that it resembles a دَنّ: see أَدَنُّ]: (M, K:) and a nearness [to the ground] in the neck and breast, (M, K,) and a stooping, (M,) and lowness, therein, (M, K,) by original natural constitution: it is in a man, (M,) and in a horse or the like, and any quadruped: (M, K:) or shortness, and lowness, or depression, of the neck: (R, TA:) or, in a horse, shortness of the fore legs: or, accord. to As, in any quadruped, nearness of the breast to the ground; which is one of the worst of faults: (S:) or, accord. to Az, in a camel, a leaning forward, with shortness of the fore legs: and, accord. to AHeyth, in a horse or similar beast, shortness of the fore legs, and a consequent nearness of the neck to the ground. (T.) دِنَّةٌ A certain insect resembling an ant: (K:) so called because of its shortness. (TA.) دِنِّيَّةٌ The [kind of cap called] قَلَنْسُوَة, of a Kádee; likened to a دَنّ; (K;) a قلنسوة worn by Kádees, as though so called in relation to the دَنّ, because high and round: (Har p. 109:) accord. to Esh-Shereeshee, originally دَنِينَةٌ; a قلنسوة pointed at the extremity, [in my original الاطراف is erroneously put for الطَّرَف,] worn by Kádees and great men: not a genuine Arabic word, but of the dial. of El-'Irák. (TA.) دِنْدِنٌ syn. with دَنْدَنَةٌ: see R. Q. 1, in two places.

A2: Also Herbage (S, M, K) and trees, (M, K,) or dry herbage, (As, T,) become black, (As, T, S, K,) or wasted and black, (M,) by reason of oldness: (As, T, S:) or what is broken in pieces of [the species of barley-grass called]

بُهْمَى, when it has become black and old: or the stems (أُصُول) of old and wasted trees: (M:) accord. to Lth, the stems (اصول) of trees: but the right explanation is that given above on the authority of As. (T.) دَنَادِنُ The ذَلَاذِل [or lower parts, that are next the ground,] of garments. (K.) أَدَنُّ One whose back resembles the دَنّ; (IAar, T;) [i. e.] having a bending, or curving, in the back; (S, M, K;) applied to a man; (S;) hump-backed: (Fr, TA in art. عجر:) and having the neck and breast near [to the ground], (M, K,) and stooping, (M,) and low, (M, K,) by original natural constitution: applied to a man, (M,) and to a horse or the like, and any quadruped: (M, K:) or, applied to a horse, short in the fore legs: (S:) or, applied to a camel, leaning forward, with shortness of the fore legs: (Az, T:) or, applied to a horse or the like, short in the fore legs, and consequently having his neck near to the ground: (AHeyth, T:) As said that no أَدَنّ ever outstripped except that of the Benoo-Yarbooa: (M:) fem. دَنَّآءُ. (M, K.) [See also دَنَنٌ.] b2: Also, applied to a house, or chamber, or tent, (بَيْت, [for which Golius appears to have read نَبْت,]) Low, or depressed, [app. in its roof.] (S, K.)