Lane's Lexicon (Edward Lane, 1863)

5 تعمّج ذ ; (S, O, K;) and ↓ عَمَجَ, (K,) inf. n. عَمْجٌ; (O;) He wound, or bent, (S, O, K,) in going along, (S, O,) or in the road, to the right and left: (K:) or فِى سَيْرِهِ ↓ عَمَجَ signifies he proceeded in every direction, by reason of briskness, liveliness, or sprightliness. (TA.) And تعمّجت الحَيَّةُ The serpent wound about in its course. (S, O.) And تعمّج السَّيْلُ فِى الوَادِى The torrent wound in the valley to the right and left. (O.)

عَمَجٌ ذ (Ktr, S, O, K) and ↓ عُمَّجٌ (S, O, K) and ↓ عَوْمَجٌ (Kr, S, O, K) A serpent: (S, O, K, &c:) so called because of its winding. (TA.)

عَمْجَةٌ ذ and عَمِجَةٌ: see عَمُوجٌ.

عُمَّجٌ ذ : see عَمَجٌ.

عَمُوجٌ ذ An arrow that winds about in its course. (S, O, K.) And A horse that does not proceed in a straight, or direct, course: and ↓ عَمْجَةٌ and ↓ عَمِجَةٌ a she-camel that winds about. (TA.) ― -b2- It is also used by Aboo-Dhu-eyb El-Hudhalee as meaning Swimming. (O.)

عَوْمَجٌ ذ : see عَمَجٌ.

1 عَمَدَهُ ذ , (S, A, O, L, Msb, K,) aor. عَمِدَ , (L,) inf. n. عَمْدٌ; (L, Msb;) and ↓ اعمدهُ; (Msb, K;) He stayed it, propped it up, or supported it; (S, A, O, L, Msb, K;) namely, a wall, (A, L, Msb,) or other thing; (S, O, L;) i. q. دَعَمَهُ: (A, L, Msb:) or ↓ اعمده, [and app. sometimes عَمَدَهُ, (see مَعْمُودٌ,) and in a similar manner ↓ عمّدهُ is expl. by Golius, as on the authority of J, whom I do not find to have anywhere mentioned it, but it is probably correct, (see its pass. part. n. in this art.,)] he placed beneath it columns, pillars, or props. (S, O. [See عَمُودٌ, &c.]) ― -b2- And عَمَدَهُ, (L, K,) aor. عَمِدَ , (L,) or عَمُدَ , (TA,) inf. n. عَمْدٌ, (L,) He struck him, or beat him, with an [ iron weapon such as is called ] عَمُود. (O, L, K.) ― -b3- And He struck him, or beat him, upon the part called عَمُودُ البَطْن. (O, L, K.) -A2- عَمَدَ لَهُ, (S, A, O, L, Msb,) and عَمَدَ اـِلَيْهِ, (L, Msb,) and عَمَدَهُ, (L, K,) aor. عَمِدَ , [or عَمِدَ and عَمُدَ , (Har p. 299,)] inf. n. عَمْدٌ (S, O, L, Msb) and عَمَدٌ and عِمَادٌ and عُمْدَةٌ (Mtr, TA) and عُمُودٌ (Nawádir el-Aaráb, TA) and مَعْمَدٌ; (Ibn-'Arafeh, TA;) and ↓ تعمّدهُ, (L, Msb, K,) and لَهُ ↓ تعمّد; (S, L;) and ↓ اعتمدهُ; (L, TA;) He intended it, or purposed it; did it intentionally, or purposely; the inf. n. signifying the contr. of خَطَأٌ: (Az, S, L, TA:) he directed himself, or his course or aim, to it, or towards it; made for it, or towards it; made it his object; aimed at it; sought, or endeavoured, after it; or tended, repaired, or betook himself, to it, or towards it; syn. قَصَدَهُ; (L, K;) or قَصَدَ لَهُ, (S, A, O,) or اـِلَيْهِ. (Msb.) You say, الأَمْرَ ↓ اعتمد He intended, or purposed, the affair; or aimed at it; &c.; syn. صَمَدَهُ; (A in art. صمد;) or صَمَدَ صَمْدَهُ, i. e. قَصَدَ قَصْدَهُ. (M in that art.) And ذَنْبًا ↓ تعمّد He committed a sin, or the like, intentionally. (TA in art. خطأ.) And ↓ تعمّد صَيْدًا [ He aimed at an object of the chase ]. (Sgh, in Msb.) And عَمَدَ لِرَأْسِهِ بِالعَصَا He aimed at his head with the staff, or stick. (M in art. صمد.) And عَمَدَهُ, [and عَمَدَ اـِلَيْهِ,] aor. عَمِدَ ; and ↓ اعتمدهُ; and ↓ تعمّدهُ; He betook himself to him, or had recourse to him, in a case of need. (A.) ― -b2- And [hence] one says, فَعَلْتُهُ عَمْدًا عَلَى عَيْنٍ, (S, O, Msb, K,) and عَمْدَ عَيْنٍ, (S, A, O, Msb, K,) I did it seriously, or in earnest, and with certain knowledge, or assurance. (S, A, O, Msb, K. [See also عَيْنٌ.]) When a man sees a bodily form and imagines it to be an object of the chase and therefore shoots at it, he cannot use this phrase, for he only aims at what is an object of the chase in his imagination: so says Sgh. (Msb.) -A3- عَمَدَهُ, (S, O, L, K,) aor. عَمِدَ , (L,) said of disease, (S, O, L,) It pressed heavily upon him, or oppressed him; (S, O, L, K;) on the authority of IAar: (TA:) and so said of straitness, or confinement, or imprisonment, and captivity; (O;) and it caused him to fall; (O, K;) in this sense in like manner said of confinement, &c.: (O:) also, (O, K,) said of a disease, (O,) it pained him. (O, K.) And عَمَدَهُ, (K, TA,) aor., in this case, عَمُدَ , (TA, [but this, I think, requires confirmation,]) It grieved him, or made him sorrowful. (K, TA.) One says, مَا عَمَدَكَ What has grieved thee, or made thee sorrowful? (TA.) -A4- عَمِدَ, (S, O, L, K,) aor. عَمَدَ , inf. n. عَمَدٌ, (S, O,) said of earth, It became moistened by rain so that when a portion of it was grasped in the hand it became compacted by reason of its moisture: (S, O, L, K:) or it became moistened by rain and compacted, layer upon layer. (L.) And عَمِدَتِ الأَرْضُ, inf. n. as above, The land became moistened by the rain's sinking into the earth so that when a portion of it was grasped in the hand it became compacted by reason of its moisture. (AZ.) ― -b2- Also, (inf. n. as above, L,) said of a camel, He had the inner part of his hump broken [or bruised ] by being [ much ] ridden, while the outer part remained whole, or sound: (S, O, L, K:) or he had his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and broken [or bruised ]: whence عَمِيدٌ and مَعْمُودٌ as epithets applied to a man. (L.) And عَمِدَتْ أَلْيَتَاهُ مِنَ الرُّكُوبِ His buttocks became swollen, and quivered, or throbbed, in consequence of [ long and hard ] riding. (En-Nadr, O, K.) And عَمِدَ, aor. and inf. n. as above, said of a pustule, It became swollen in consequence of its having been squeezed before it had become ripe, and its egg [or white globule ] did not come forth. (L, TA.) ― -b3- Also He suffered pain. (L.) ― -b4- And, (T, O, L, K,) inf. n. as above, (T, L,) He was, or became, angry: (T, O, L, K:) like عَبِدَ (T, L) [and أَمِدَ and أَبِدَ]. One says, عَمِدَ عَلَيْهِ He was angry with him. (T, L.) ― -b5- [And He wondered. ] One says, أَنَا أَعْمَدُ مِنْهُ I wonder at him, or it: (S, O, L, K:) or, as some say, I am angry at him, or it: and some say that it means I lament at, or complain of, him, or it. (L.) أَعْمَدُ مِنْ سَيِّدٍ قَتَلَهُ قَوْمُهُ (S, O, L) i. e. Do I wonder at a chief whom his [ own ] people have slain? (L) was said by Aboo-Jahl (S, O, L) when he lay prostrated at Bedr; meaning, hath anything more happened than the slaughter of a chief by his [own] people? this is not a disgrace [to him]: he meant thereby that the destruction that befell him was a light matter to him: (A'Obeyd, L:) the saying is interrogative; (Sh, L;) أَعْمَدُ being app. contracted from أَأَعْمَدُ, by the suppression of one of the two hemzehs. (Az, L.) And أَعْمَدُ مِنْ كَيْلٍ مُحِّقَ, as related by A'Obeyd, [and thus in the O, in two copies of the S written مُحِقّ, and in a third copy omitted,] or مُحِقَ, without teshdeed, as seen by Az written in an old book, [i. e. Do I wonder at a measure incompletely filled? ] is a saying of the Arabs, expl. in the book above alluded to, and, Az thinks, correctly, as meaning is it anything more than a measure incompletely filled? [and in a similar manner, but [...]

2 عمّد السَّيْلَ ذ , inf. n. تَعْمِيدٌ, He stopped, or obstructed, the course of the torrent, so as to make it collect in a place, by means of earth, (O, K,) or the like, (K,) or stones. (O.) ― -b2- See also 1, first sentence. ― -b3- [عمّدهُ as used by the Christians, and held to be of Syriac origin, means He baptized him: see مَعْمُودِيَةٌ.]

4 أَعْمَدَ see 1, first sentence, in two places. ― -b2- أَعْمَدَتَاهُ رِجْلَاهُ occurs in a trad. as meaning His legs rendered him عَمِيد, i. e. in such a state that he could not sit unless propped up by cushions placed at his sides: (L:) it is of the dial. of Teiyi, who say in like manner أَكَلُونِى البَرَاغِيثُ. (TA.)

5 تَعَمَّدَ see 1, former half, in five places.

7 انعمد ذ It became stayed, propped up, or supported; (S, O, L, K;) said of a wall, (L,) or other thing. (S, O, L.)

8 اِعْتَمَدْتُ عَلَى الشَّىْءِ ذ I leaned, reclined, bore, or rested, upon the thing; stayed, propped, or supported, myself upon it. (S, O, L, Msb.) ― -b2- And [hence] اعتمدت عَلَيْهِ فِى كَذَا (assumed tropical:) I relied upon him in such a thing, or case; (S, O, L;) as also اِعْتَمَدْتُهُ. (L.) And اعتمدت عَلَى الكِتَابِ [and اعتمدت الكِتَابَ, and perhaps بِالكِتَابِ (see De Sacy's Chrest. Arabe, sec. ed., i. 315),] (tropical:) I relied upon the book, and held to it: a metaphorical phrase, from the first above. (Msb.) ― -b3- [Hence also the phrase, used by grammarians, يَعْتَمِدُ عَلَى مَا قَبْلَهُ (assumed tropical:) It is syntactically dependent upon what is before it; as, for instance, an enunciative upon its inchoative, an epithet upon the subst. which it qualifies, and an objective complement of a verb upon its verb. ― -b4- اعتمد المَطَرُ عَلَى الأَرْضِ, a phrase occurring in the K in art. نكح, app. means The rain rested upon the ground so as to soak into it: see عَمِدَ.] ― -b5- اعتمد عَلَى السَّيْرِ He went, or journeyed, gently; went a gentle pace. (L in art. هود.) And اعتمد لَيْلَتَهُ He rode on journeying during his night. (A, O, K.) -A2- See also 1, former half, in three places. ― -b2- [اعتمدهُ بِكَذَا means قَصَدَهُ بِكَذَا i. e. He brought to him such a thing; lit. he directed, or betook, himself to him with such a thing: see two exs. in the first paragraph of art. بى.]

عَمَدٌ ذ : see عَمُودٌ (of which it is a quasi-pl. n., as it is also of عِمَادٌ), in four places: and عُمْدَةٌ. -A2- [It is also an inf. n. of عَمَدَ لَهُ, q. v.: -A3- and the inf. n. of عَمِدَ, q. v.: ― -b2- and hence it signifies] A swelling, with galls, in the back of a camel. (L.)

عَمِدٌ ذ Earth moistened by rain so that when a portion of it is grasped in the hand it becomes compacted by reason of its moisture: (S, O, L:) or moistened by rain and compacted, layer upon layer. (L.) ― -b2- [Hence] one says, هُوَ عَمِدُ الثَّرَى Text is missing in original ndant in goodness, beneficence, or bounty. (AZ, Sh, O, K.) ― -b3- عَمِدٌ is also applied to a camel, meaning Having the inner part of his hump broken [or bruised ] by his being [ much ] ridden, while the outer part remains whole, or sound: (S, O, L:) or having his hump swollen in consequence of the galling of the saddle and of the cloth beneath it, and broken [or bruised ]: fem. with ة: and, with ة, a she-camel broken, or subdued, by the weight of her burden. (L.) Lebeed says, describing rain (S, O, L) that caused the valleys to flow, (S,) فَبَاتَ السَّيْلُ يَرْكَبُ جَانِبَيْهِ مِنَ البَقَّارِ كَالعَمِدِ الثَّقَالِ [ And the torrent continued during the night, what resembled the heavy, or slow-paced, camel such as is termed عَمِد overlying its two sides, from the valley of El-Bakkár ]: As says, he means that a collection of clouds resembling the [camel termed] عَمِد overlay the two sides of the torrent; i. e., that clouds encompassed it with rain. (S, O, L.) ― -b4- Also, applied to a pustule, Swollen in consequence of its having been squeezed before it had become ripe, and retaining its egg [or white globule ]. (L.)

عُمْدَةٌ ذ A thing by which another thing is stayed, propped, or supported; a stay, prop, or support; as also ↓ عِمَادٌ; of which latter the pl. [or rather quasi-pl. n.] is ↓ عَمَدٌ; (Msb;) as it is also of عَمُودٌ: (S, Msb, &c.:) a thing upon which one leans, reclines, or bears; upon which one stays, props, or supports, himself: a thing upon which one relies: (S, * O, * L, * K, TA:) and أَمْرٍ ↓ عِمَادُ (S and K voce قِوَامٌ) and ↓ عَمُودُهُ and ↓ عَمِيدُهُ (L) signify the stay, or support, of a thing or an affair; that whereon it rests, or whereby it subsists; its efficient cause of subsistence; that without which it would not subsist: (L, and S * and K * ubi suprà:) and ↓ مُعْتَمَدٌ, applied to a man, is syn. with سَنَدٌ [meaning a person upon whom one leans, rests, stays himself, or relies; a man's stay, support, or object of reliance; like عَمْدَةٌ and ↓ عِمَادٌ]: (S and K * in art. سند:) عُمْدَةٌ is used alike as masc. and fem. and as sing. and dual and pl.: (TA:) one says, أَنْتَ عُمْدَتُنَا Thou art he to whom we betake ourselves, or have recourse, in our necessities; (A;) or عُمْدَ تُنَا فِى الشَّدَائِدِ our stay, or support, or object of reliance, (↓ مُعْتَمَدُنَا,) in difficulties: (Msb:) and أَنْتُمْ عُمْدَتُنَا Ye are they upon whom we stay ourselves, or rely: (TA:) and one says also حَيِّهِ ↓ هُوَ عَمُودُ He is the stay, or support, of his tribe: (A:) and القَوْمِ ↓ عِمَادُ means the stay, support, or object of reliance, of the people, or party; syn. سَنَدُهُمْ. (Ham p. 457.) See also عَمُودٌ, second quarter. ― -b2- [Hence, as used by grammarians,] (assumed tropical:) An indispensable member of a proposition; as, for instance, the agent; contr. of فَضْلَةٌ. (I'Ak p. 143.) ― -b3- Also An intention, a purpose, an aim, or a course: so in the phrase اِلْزَمْ عُمْدَتَكَ [ Keep to thy intention, &c.]. (A.)

عِمْدَةٌ ذ The place that swells, or becomes inflated, in the hump and withers of a camel. (L. [See عَمِدَ and عَمَدٌ.])

عُمْدَانٌ ذ : see عَمُودٌ, second quarter.

عُمُدٌّ ذ and ↓ عُمُدَّانِىٌّ (O, L, K) and ↓ عُمُدَّانٌ and ↓ مُعَمَّدٌ (L) or ↓ مُعْمَدٌ (TA) A youth, or young man, full of the sap, or vigour, of youth: (O, L, K:) or bulky, or corpulent, and tall: (L:) the fem. (of every one of these, L) is with ة: (L, K:) and the pl. of the second is ↓ عُمُدَّانِيُّونَ: and ↓ عُمُدَّانِيَّةٌ signifies a corpulent, bulky, woman; (O, L;) as also ↓ عُمُدَّانَةٌ. (O.)

عُمُدَّانٌ ذ (O, K, TA, in the CK عُمَّدان) Tall; (O, K;) applied to a man; fem. with ة, applied to a woman: (O:) and ↓ مُعْمَدٌ, (A, K,) like مُكْرَمٌ [in measure], (K,) or ↓ مُعَمَّدٌ, (O,) signifies the same, (A, O, K,) applied to a man; (A;) and so ↓ طَوِيلُ العِمَادِ. (Mbr, L.) ― -b2- See also عُمُدٌّ, in two places.

عُمُدَّانِىٌّ ذ , and its pl., and fem.: see عُمُدٌّ.

عِمَادٌ ذ : see عُمْدَةٌ, in four places: ― -b2- and عَمُودٌ also, former half, in four places. ― -b3- Also Lofty buildings: (S, O, L, Msb, K:) masc. and fem.: (S, O, L, K:) [being a coll. gen. n.:] one thereof is called عِمَادَةٌ. (S, O, L, Msb, K.) ― -b4- اـِرَمُ ذَاتُ العِمَادِ [mentioned in the Kur lxxxix. 6] means Irem possessing lofty buildings supported by columns: or possessing tallness: (L:) or possessing tallness and lofty buildings: (O:) or, accord. to Fr, the possessors of tents; i. e. who dwelt in tents, and were accustomed to remove to places of pasture and then to return to their usual places of abode. (O, L.) ― -b5- طَوِيلُ العِمَادِ: see عُمُدَّانٌ. ― -b6- Also (i. e. طويل العماد) (assumed tropical:) A man whose abode is a place known for its visiters. (S, O, L, K.) ― -b7- And فُلَانٌ رَفِيعُ العِمَادِ means (assumed tropical:) [ Such a one is a person of exalted nobility; lit.] such a one has a high pole of the tent of nobility. (A.)

عَمُودٌ ذ a word of well-known meaning, (Msb, K,) The عَمُود of a بَيْت, (S, O,) or of a خَيْمَة; (Mgh;) [i. e.] a pole of a tent; as also ↓ عِمَادٌ: and a column, or pillar, of a house or the like: (L:) pl. (of pauc., S, O) أَعْمِدَةٌ, and (of mult., S, O) عُمُدٌ, and (quasi-pl. n., L) ↓ عَمَدٌ. (S, O, L, Msb, K.) [The former is the primary, and more common, meaning: and hence the phrase] أَهْلُ عَمُودٍ (Lth, A, Msb) and عُمُدٍ or ↓ عَمَدٍ, (Msb,) or this last is not said, (L,) and ↓ أَهْلُ عِمَادٍ, (Lth, A, Msb, K,) [ The people of the tent-pole or of the tent-poles; ] meaning the people of, or who dwell in, tents: (Lth, A, Msb, K:) or the last means the people of lofty tents, (K,) or of lofty structures. (TA.) تَرَوْنَهَا ↓ خَلَقَ ا@لسَّمٰوَاتِ بِغَيْرِ عَمَدٍ, in the Kur [xxxi. 9 (and see also xiii. 2)], (O, L,) accord. to Ibn-'Arafeh, (O,) or Fr, (L,) means either He created the heavens without عَمَد [or pillars ] as ye see them; and with the sight ye need not information: or He created the heavens with pillars (عَمَد) that ye see not; [i. e., with invisible pillars; ] (O, * L;) the pillars that are not seen being his power; or, accord. to Lth, Mount Káf, which surrounds the world [or earth]; the sky being like a cupola, whereof the extremities rest on that mountain, which is of green chrysolite, whence, it is said, results the greenness of the sky. (L.) And ↓ عَمَدٍ and عُمُدٍ in the Kur [civ., last verse], accord. to different readings, are pls. [or rather the former is a quasipl. n.] of عَمُودٌ; (Fr, L;) or of ↓ عِمَادٌ; and mean [ pillars ] of fire. (Zj, L.) ― -b2- Also Any tent (خِبَاآء) supported on poles: or any tent extending to a considerable length along the ground, supported on many poles. (L.) ― -b3- See also عُمْدَةٌ, in two places. ― -b4- [Hence,] A lord, master, or chief, (S, O, K,) of a people, or party; (S, O;) as also ↓ عَمِيدٌ; (S, A, O, K;) both signify a lord, master, or chief, upon whom persons stay themselves, or rely, in their affairs, or to whom they betake themselves, or have recourse; and the pl. of the latter is عُمَدَاآءُ. (TA.) And (accord. to IAar, O, L, TA) The رَئِيس [or chief, or commander ], (so in the L, and in the copy of the K followed in the TA,) or رَسِيل [app. meaning, if correct, the scout, or emissary, or perhaps the advanced guard ], (so in the O, and in the CK, and in my MS. copy of the K,) of an army; (O, L, K;) also called the زُوَيْر [which corroborates the former explanation, being syn. with رَئِيس]; (L, TA; [in the O written زَوِير;]) as also ↓ عِمَادٌ and ↓ عُمْدَةٌ and ↓ عُمْدَانٌ. (O, L, K.) ― -b5- Also, [from the same word in the first of the senses expl. above,] A staff, or stick. (L.) ― -b6- And A weapon made of iron, with which one beats, or strikes; (Mgh;) a rod of iron; (L;) [ a kind of mace; app. a rod of iron with a ball of the same metal at the head: I have heard this appellation applied to the kind of weapon which I have mentioned in an explanation of طَوَارِقُ, pl. of طَارِقَةٌ, q. v.; and it is vulgarly said, in Egypt, to have been used by the فِدَاوِيَّة, the sect called in our histories of the Crusades “ the Assassins: ”] pl. [of pauc.] أَعْمِدَةٌ. (Mgh.) ― -b7- [And A bar of iron, or of any metal. ― -b8- And A perpendicular. ] ― -b9- And A slender and lofty mountain: so in the saying, العُقَابُ تَبِيضُ فِى رَأْسِ عَمُودٍ [ The eagle lays her eggs in the top of a slender and lofty mountain ]. (A.) ― -b10- عَمُودُ البِئْرِ [ Each of ] the two upright supports (قَائِمَتَانِ [or قَامَتَانِ]) upon which is [ placed the horizontal cross-piece of wood whereto is suspended ] the great pulley (مَحَالَة) of the well: (O, K:) [both together being termed the عَمُودَانِ:] a poet says, اـِذَا ا@سْتَقَلَّتْ رَجَفَ العَمُودَانْ [ When it (the bucket, الدَّلْوُ,) rises, the two upright supports of the piece of wood to which hangs the great pulley tremble ]. (O.) ― -b11- عَمُودُ الظَّلِيم [ Each of ] the two legs of the male ostrich: (K:) his two legs are called his عَمُودَانِ. (O, L, TA.) ― -b12- عَمُودُ الصَّلِيبِ [ The upright timber of the cross ] is an appellation applied by the vulgar to the star [e] upon the tail of the constellation Delphinus. (Kzw.) ― -b13- عَمُودُ المِيزَانِ The شَاهِين, (K voce شاهين,) i. e. the beam of the balance; the same as the مِنْجَم, except that it (the عَمُود) is generally of the قَبَّان, or steelyard. (MA.) ― -b14- عَمُودُ السَّيْفِ The شَطِيبَة [or شُطْبَة, generally meaning a ridge, but sometimes a channel, or depressed line, ] that is in the مَتْن [or broad side, or middle of the broad side, of the blade ] of the sword, (En-Nadr, O, K,) in the middle of its مَتْن, extending to its lower part: (En-Nadr, O:) [the swords of the Arabs in the earlier ages being generally straight and twoedged:] and sometimes the sword had three أَعْمِدَة [pl. of pauc. of عَمُودٌ] in its back, termed شُطُب and شَطَائِب. (En-Nadr, O.) ― -b15- And عَمُودُ السِّنَانِ The ridge (عَيْر, in the O and in copies of the K [erroneously] written غَيْر,) rising along the middle of the spear-head, between its two cutting sides. (ISh, O, L, K. *) ― -b16- عَمُودُ البَطْنِ The back; (S, A, Mgh, O, L, K;) because it supports the belly: (Mgh, O, L:) or a vein (عِرْق), (K,) or a thing resembling a vein, (O, L,) extending from the place of the رُهَابَة [or lower extremity of the sternum ] to a little below the navel, (O, L, K,) in the middle whereof the belly of the sheep or goat is cut open; so says Lth: (O, L:) or, accord. to Lth, a vein extending from the رهابة to the navel. (Mgh.) They said, حمَلَهُ عَلَى عَمُودِ بَطْنِهِ, meaning He carried it on his back: (S, O, L:) or, in the opinion of A'Obeyd, (tropical:) with difficulty, or trouble, and fatigue; whether upon his back or not. (O, L.) ― -b17- عَمُودُ الكَبِدِ The rising thing (المُشْرِفُ [app. meaning the longitudinal ligament ]) in the middle of the liver: (Zj in his “ Khalk el-Insán: ”) or a certain vein that irrigates the liver: (Lth, O, L, K:) or عَمُودَا الكَبِدِ signifies [...]

عَمِيدٌ ذ : see عُمْدَةٌ ― -b2- and see also عَمُودٌ, first quarter. ― -b3- Also A man sick, (L,) or very sick, (A,) so that he cannot sit unless propped up by cushions placed at his sides. (A, * L.) ― -b4- Also, and ↓ مَعْمُودٌ, (S, O, L, K,) and ↓ معَمَّدٌ, (K,) A man broken, or enervated, by the passion of love; (S, O, K;) and in like manner all the three are applied to a heart: (O:) or the first and second signify a man whose عَمُود of his heart is severed: (A:) or a man much distressed, or afflicted, by love; likened to a camel's hump of which the interior is broken: (L. [See عَمِدَ:]) and ↓ مَعْمُودٌ signifies diseased, or sick. (L.) ― -b5- See also عَمُودٌ, last sentence. -A2- عَمِيدُ الوَجَعِ The place of pain. (L.)

عَامِدٌ ذ applied to the latter part of the night, Causing pain. (IAar, O.) And لَيْلَةٌ عَامِدَةٌ A night causing pain. (IAar, Az, O.)

مُعْمَدٌ ذ A tall [tent such as is called] طِرَافٌ. [So in a copy of the A. [Perhaps a mistranscription for مُعَمَّدٌ, q. v.]) See also عُمُدَّانٌ. ― -b2- And see عُمُدٌّ.

مُعَمَّدٌ ذ , applied to a tent, Set up with poles: (O, K:) occurring in a verse of [the Mo'allakah of] Tarafeh [p. 88 in the EM]. (O. [See also مُعْمَدٌ.]) ― -b2- وَشْىٌ مُعَمَّدٌ (O, K, TA, in some copies of the K شَىْءٌ,) A sort of وَشْى [or variegated cloth ] (O, K, TA) [ figured ] with the form of عِمَاد [app. meaning lofty buildings ]. (TA.) ― -b3- See also عَمُدَّانٌ: ― -b4- and عُمُدٌّ: and عَمِيدٌ.

[ مُعْمِدَانٌ ذ and مُعْمِدَانِىٌّ and مَعْمُودَانِىٌّ epithets used by the Christian Arabs, meaning A baptist. ]

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

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

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

1 عَمِرَ ذ , aor. عَمَرَ ; (S, O, Msb, K;) and عَمَرَ, aor. عَمُرَ (K) and عَمِرَ ; (Sb, K;) inf. n. عَمْرٌ (S, O, Msb, K) and عُمْرٌ, (S, O, Msb,) both anomalous, as inf. ns. of عَمِرَ, for by rule the inf. n. should be عَمَرٌ, (S,) but عَمَرٌ is also an inf. n., (TA,) and عُمُرٌ, which is the most chaste, (O,) and عَمَارَةٌ; (K;) He lived, (S, O,) or continued in life (بَقِىَ), (K,) long, or a long time; (S, O, K; *) his life was, or became, long: (Msb:) and عَمِرَ he grew old. (TA.) ― -b2- عَمَرَ بِمَكَانٍ He remained, continued, stayed, resided, dwelt, or abode, in a place. (B, TA.) -A2- عَمَرَ, aor. عَمُرَ , inf. n. عَمْرٌ, (Msb,) or عِمَارَةٌ and عُمْرَانٌ, (MA,) It (a place of abode) became inhabited; (MA, Msb;) بِأَهْلهِ [ by its people ]: (Msb:) [ it became peopled, well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined, or in a state of good repair: ] and in like manner you say, عَمِرَتِ الدَّارُ, aor. عَمَرَ , inf. n. عَمْرٌ, the house became inhabited [&c.]. (MA.) ― -b2- [You say also, عَمَرَتِ الأَرْضُ The land became inhabited, peopled, well stocked with people and camels and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of waste: see its act. part. n., عَامِرٌ.] ― -b3- And عَمَرَ المَالُ, aor. عَمُرَ ; and عَمِرَ, aor. عَمَرَ ; (K;) and عَمُرَ, aor. عَمُرَ ; (Sb, K;) inf. n. عِمَارَةٌ; (K; [so in most copies; in the TA, عَمَارَةٌ, and there said to be inf. n. of عَمُرَ; but, I think, erroneously;]) i. q. صَارَ عَامِرًا [ The property, consisting of camels or the like, became in a flourishing state ]; (K;) the property became much; the camels, or the like, became many, or numerous. (Sgh.) -A3- عَمَرَهُ, (Msb, K,) aor. عَمُرَ , (TA,) inf. n. عِمَارَةٌ (K [so in most copies, but in the TA, عَمَارَةٌ, with fet-h, which I think erroneous;]) and عُمُورٌ (K) and عُمْرَانٌ, (TA,) He inhabited it; remained, continued, stayed, resided, dwelt, or abode, in it; namely, a place of abode: (Msb:) he kept to it; namely, his property, or his camels or the like, and his house, or tent: (K:) one should not say, of a man, مَنْزِلِهُ ↓ أَعْمَرَ, with ا. (Az, TA.) اـِنَّمَا يَعْمُرُ مَسَاجِدَ ا@للّٰهِ, in the Kur [ix. 18], signifies Only he shall abide in the mosques, or places of worship, of God: or shall visit them: (TA:) see 8: but Z says, I know not عَمَرَ as occurring in the sense of اعتمر [ he visited ]: (TA:) or shall enter them and sit in them: (Jel:) or the verb in the above-cited phrase of the Kur has another signification, which see below. (TA.) -A4- عَمَرَهُ is also syn. with عَمَّرَهُ, in the first of the senses expl. below: see 2. -A5- عَمَرَ ا@للّٰهُ بِكَ مَنْزِلَكَ, (AZ, S, O, K, *) aor. عَمُرَ , (TA,) inf. n. عِمَارَةٌ; (K;) and ↓ أَعْمَرَهُ; (AZ, S, O, K;) May God make thy place of abode to become peopled, [or well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of ruined or waste or desolate, or in a state of good repair, ] by thee [or by thy means ]: (K, * TA:) but AZ says that one should not say, of a man, مَنْزِلَهُ ↓ أَعْمَرَ, with ا. (S.) ― -b2- عَمَرَ الخَرَابَ, aor. and inf. n. as above, [ He made the ruin, or waste, or the like, to become in a state of good repair, in a state the contrary of ruined or waste or desolate. ] (S, O, TA.) ― -b3- [عَمَرَ الأَرْضَ, aor. and inf. n. as above, He peopled the land; stocked it well with people and camels and the like; colonized it; cultivated it, or cultivated it well; rendered it in a flourishing state, or in a state the contrary of waste. ] ― -b4- And عَمَرَ البِنَاآءَ, aor. and inf. n. as above, He kept the building in a good state; syn. حَفِظَهُ. (TA.) So accord. to some, in the Kur, اـِنَّمَا يَعْمُرُ مَسَاجِدَ ا@للّٰهِ, [quoted above,] Only he shall keep in a good state [or in repair ] the mosques, or places of worship, of God: (TA:) among the significations of the verb as here used, are these; he shall adorn them with carpets or the like, and light them with lamps, and continue the performance of religious worship and praise and the study of science in them, and guard them from [ desecration by ] that for which they are not built, such as worldly discourse. (Bd.) ― -b5- عَمَرَ الدَّارَ, aor. عَمُرَ , inf. n. عَمْرٌ [and عِمَارَةٌ, (MA,) or this, accord. to the Msb, is a simple subst.], He built the house. (Msb.) [And] He made the house to be inhabited; he peopled it; (MA;) [or made it to be well stocked with people and the like, or in a flourishing state, or in a state of good repair. ] ― -b6- عَمَرَ الخَيْرَ, aor. عَمُرَ , inf. n. عَمْرٌ and عِمَارَةٌ, [app., He instituted what was good: or perhaps, he cultivated, or promoted, it: or he kept to it; or observed it; or regarded it. ] (Az, TA.) -A6- عَمَرَ رَبَّهُ, (IAar, K,) aor. عَمُرَ , (IAar, O,) [inf. n. عِمَارَةٌ,] He served, or worshipped, his Lord; (IAar, K;) he prayed and fasted. (Ks, Lh, O, K.) You say تَرَكْتُ فُلَانًا يَعْمُرُ رَبَّهُ I left such a one worshipping his Lord, praying and fasting. (TA.)

2 عَمَّرَهُ ا@للّٰهُ ذ , (S, O, Msb, K,) inf. n. تَعْمِيرٌ; (S, Msb;) and ↓ عَمَرَهُ, (Msb, K,) aor. عَمُرَ , (Msb,) inf. n. عَمْرٌ; (TA;) God lengthened, or prolonged, his life; (S, O, Msb, TA;) made him to continue in life; preserved him alive; (K, TA;) as also ↓ استعمرهُ. (O and Bd in xi. 64.) It is said in the Kur [xxxv. 12], وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ اـِلَّا فِى كِتَابٍ, i. e., No one whose life is prolonged has life prolonged, nor is aught diminished of his, meaning another's, life, but it is recorded in a writing: (I'Ab, Fr, * O: *) or the meaning is, nor does aught pass of his, i. e. the same person's, life: (Sa'eed Ibn-Jubeyr:) both these explanations are good; but the former seems more probably correct. (Az, TA.) ― -b2- عمّر نَفْسَهُ He determined for himself, or assigned to himself, a limited life. (K.) ― -b3- عمّر ا@للّٰهَ, inf. n. تَعْمِيرٌ, He acknowledged the everlasting existence of God. (S, TA.) ― -b4- عَمَّرْتُكَ ا@للّٰهَ I ask, or beg, God to prolong thy life: (Ks, O, TA:) or I remind thee of God. (TA, app. on the authority of Mbr.) [It also seems to signify I swear to thee by the everlasting existence of God. See عَمْرَ ا@للّٰهِ.] ― -b5- أُعَمِّرُكَ ا@للّٰهَُ أَنْ تَفْعَلَ كَذَا I adjure thee by God, and beg thee by the length of thy life, that thou do such a thing. (K, * TA.) ― -b6- See also 4. -A2- عَمَّرَ خِبَاآءً بِمَا ا@حْتَاجَ اـِلَيْهِ [ He furnished a tent with what he required ]. (Msb in art. بنى.)

3 عَامَرْتُهُ طُولَ حَيَاتِهِ ذ [ I lived with him for the length of his life ]. (M in art. بلو.)

4 أَعْمَرَ see 1, in three places. ― -b2- اعمرهُ المَكَانَ, (K,) and فِيهِ ↓ استعمرهُ, (S, K,) i. q. جَعَلَهُ يَعْمُرُهُ (K) or جعله عَامِرَهُ (S) [ He made him to inhabit the place, or to people, or colonize, or cultivate, it ]. So the latter signifies in the Kur [xi. 64], فِيهَا ↓ وَا@سْتَعْمَرَكُمْ (S) And He hath made you to dwell therein: (O, Jel:) or hath required of you to inhabit it, or to people it, &c.: (Z:) or hath enabled and commanded you to do so: (Bd:) or hath permitted you to do so, and to fetch out by labour, or art, your food [for قومكم in the L and TA, I read قُوتكم, and this is evidently the right,] from it: (TA:) or hath given you your houses therein for your lives; or made you to dwell in them during your lives, and then to leave them to others: (Bd:) or hath prolonged your lives therein. (Ibn-'Arafeh, O.) ― -b3- أَعْمَرْتُهُ دَارًا, (S, Mgh, O, Msb, K, *) or أَرْضًا, or اـِبِلًا, (S, O,) and اـِيَّاهَا ↓ عَمَّرْتُهُ, (K, *) I assigned to him the house for his life, (Msb, K,) or for my life, (K,) to inhabit it for that period; (Msb, TA;) I said to him, of a house, (S, Mgh, O,) or of land, or of camels, (S, O,) It is thine, (S, Mgh, O,) or they are thine, (S, O,) for my life, (S, Mgh, O,) or for thy life, and when thou diest it returns, or they return, to me. (S, O.) The doing so is forbidden. (Mgh, TA.) [See also عُمْرَى: and see أَرْقَبَ, and رُقْبَى.] ― -b4- اعمر الأَرْضَ He found the land to be عَامِرَة, (S, O, K,) i. e., peopled [ and cultivated, or in a flourishing state ]. (TA.) ― -b5- اعمر عَلَيْهِ He rendered him rich; made him to be possessed of competence or sufficiency, to be without wants, or to have few wants. (K.) -A2- اعمرهُ He aided him to perform the visit called عُمْرَة; (Mgh, O, K;) [said to be] on the authority of analogy; not on that of hearsay; (Mgh;) but occurring in a trad.: (Mgh, TA:) or he made him to perform that visit. (IKtt, Msb.) -A3- See also 8.

8 اعتمر ذ He visited. (Msb, K: in some copies of the K اعتمرهُ.) You say, اعتمرهُ, (S, O,) and ↓ اعمرهُ, (ISk, Msb,) He visited him, or it; (S, O;) he repaired, or betook himself, to him, or it; (ISk, S, O, Msb;) as also ↓ عَمَرَهُ, accord. to one explanation of a passage in the Kur ix. 18, quoted above: [see 1:] but Z says, I know not عَمَرَ as occurring in the sense of اعتمر. (TA.) ― -b2- He performed the religious visit called عُمْرَة. (O, TA.) You say اعتمر فِى الحَجِّ [ He performed the visit so called in the pilgrimage ]. (S.) ― -b3- اعتمر أَمْرًا He betook himself to a thing, or an affair; as, for instance, a warring and plundering expedition; aimed at it; purposed it. (TA.) -A2- Also He attired his head (i. e. his own head) with an عَمَارَة, i. e., a turban, &c. (S, K.)

10 اـِسْتَعْمَرَ see 2: ― -b2- and also 4, in two places.

عَمْرٌ ذ and ↓ عُمْرٌ are both inf. ns., signifying the same. (S, O.) [See 1. As such, the former is the more common.] And both of these words, (Mgh, K, &c.,) and ↓ عُمُرٌ, (K, &c.,) [used as simple substs., or abstract ns., in which case the second is more common than the first, except in forms of swearing, in which the former is used, and the third is more chaste than the second,] signify Life; (Msb, K;) [the age to which the life extends; ] the period during which the body is inhabited by life: so that it denotes less than بَقَاآءٌ: wherefore the latter is [frequently] used as an attribute of God; but عمر is seldom used as such: (Er-Rághib, B:) pl. أَعْمَارٌ. (K.) You say ↓ أَطَالَ ا@للّٰهُ عُمُرَكَ and عَمْرَكَ [ May God prolong thy life ]. (S, O.) In a form of swearing, عَمْر only is used. (S.) [In a case of this kind, when ل is not prefixed to it, it is in the accus. case, as will be shown and expl. below: but when ل is prefixed to it, it is in the nom.] You say لَعَمْرُكَ لَأَفْعَلَنَّ, meaning By thy life, I will assuredly do [such a thing]. (Msb.) لَعَمْرُكَ occurs in the Kur xv. 72, and means By thy life: (I'Ab, Akh, Bd, Jel:) and ↓ لَعَمَرُكَ is a dial. var., mentioned by Yoo: (O:) or the former, accord. to the grammarians, means by thy religion: (AHeyth, O:) and [in like manner] لَعَمْرِى, and ↓ لَعَمَرِى, [ by my life, or] by my religion. (K.) لَعَمْرُكَ is an inchoative, of which the enunciative, مَا أُقْسِمُ بِهِ, [ that by which I swear, so that the entire phrase means thy life is that by which I swear, ] is understood; therefore it is in the nom. case: (IJ, TA:) or the complete phrase is وَعَمْرِكَ فَلَعَمْرُكَ عَظِيمٌ [ by thy life, &c.: and thy life is of great account ]. (Fr, as related by A'Obeyd.) You say also لَعَمْرُ أَبِيكَ الخَيْرَ, and الخَيْرِ; the former meaning By thy father's instituting, or promoting, or keeping to, or observing, or regarding, what is good; الخير being the objective complement of عمر, from عَمَرَ الخَيْرَ, aor. عَمُرَ , inf. n. عَمْرٌ and عِمَارَةٌ; [see 1;] but in the latter case, الخَيْرِ is an epithet added to أَبِيكَ [so that the meaning is by the life of thy good father ]. (AHeyth, Az, O, TA.) [See also art. خير.] You also say لَعَمْرُ ا@للّٰهِ, meaning By the everlasting existence of God; (S, O, K;) عمر being here in the nom. case as an inchoative, with ل prefixed to it as a corroborative of the inchoative state: the enunciative is understood; the complete phrase being لَعَمْرُ ا@للّٰهِ قَسَمِى or مَا أُقْسِمُ بِهِ [ the everlasting existence of God is my oath, or that by which I swear ]. (S, O.) This expression is forbidden in a trad., (K,) because عَمْرٌ [properly] means the life of the body: (TA:) [but] لَعَمْرُ اـِلٰهِكَ, meaning By the everlasting existence of thy God, occurs in a trad. (TA.) When you do not prefix ل, you make it to be in the accus. case, as an inf. n.: thus you say, عمْرَ ا@للّٰهِ مَا فَعَلْتُ كَذَا (S, O, K) I swear by the everlasting existence of God, I did not so: (S, O:) and عَمْرَكَ ا@للّٰهَ مَا فَعَلْتُ كَذَا (S, O, K, [in the CK اللّٰهُ, but this is a mistake,]) By thine acknowledgment of the everlasting existence of God, I did not so: (S, O:) or the original thereof is عَمَّرْتُكَ ا@للّٰهَ تَعْمِيرًا, (O, K,) i. e., I ask, or beg, God to prolong thy life: (Ks, O:) [and it is said in the S that عَمْرَكَ ا@للّٰهَ sometimes has this signification:] and in like manner عَمْرَكَ ا@للّٰهَ لَا أَفْعَلُ ذَاكَ means I beg God to prolong thy life: I will not do that: or it may be a form of oath without و [for وَعَمْرِكَ]: (Ks:) and you say عَمْرَكَ ا@للّٰهَ اِفْعَلْ كَذَا and اـِلَّا فَعَلْتَ كَذَا [and اـِلَّا مَا فَعَلْتَ كَذَا By thine acknowledgment of the everlasting existence of God, &c., do thou so ]: (TA:) or عَمْرَكَ ا@للّٰهَ signifies by thy worship of God: (AHeyth:) or I remind thee, reminding thee, of God. (K.) Mbr says of this phrase, عمرك اللّٰه, that عمر may be in the accus. case on account of a verb understood; [such, for instance, as أُذَكِّرُكَ;] or by reason of و suppressed, the complete phrase being وَعَمْرِكَ ا@للّٰهَ; or as being for [the inf. n.] تَعْمِير. (TA.) It may also be [found written] عَمْرَ ا@للّٰهَ; but this is bad. (Ks.) Some of the Arabs, for لَعَمْرُكَ, said رَعَمْلُكَ. (Az.) ― -b2- عَمْرًا وَشَبَابًا: see قُحَابٌ. -A2- عَمْرٌ (AHeyth, K) and ↓ عَمَرٌ (K) signify Religion; (AHeyth, K;) as in the phrases لَعَمْرِى and ↓ لَعَمَرِى (K) and لَعَمْرُكَ (AHeyth) [mentioned above]. -A3- Also عَمْرٌ (S, O, Msb, K) and ↓ عُمْرٌ (IAth, O, K) The flesh that is between the teeth: (S, O, Msb, K:) or the pendent piece of flesh between the teeth: (Az, Msb:) or the flesh that is between the places in which the teeth are set: (TA:) or the flesh of the gum: (K:) or the flesh of the gum that runs between any two teeth: (TA:) or what appears of the gum: (Kh, Msb:) or (so accord. to the TA, but in the K “ and ”) anything of an oblong shape between two teeth: (K:) pl. عُمُورٌ: (S, O, Msb, K:) which some explain as signifying the places whence the teeth grow. (TA.) It is said in a trad., أَوْصَانِى جِبْرِيلُ بِالسِّوَاكِ حَتَّى خَشِيتُ عَلَى عُمُورِى [ Gabriel enjoined me to make use of the tooth-stick so that I feared for my عمور]. (O, TA.) -A4- أُمُّ عَمْرٍو: see عَامِرٌ.

عُمْرٌ ذ : see عَمْرٌ, in two places.

عَمَرٌ ذ : see عَمْرٌ, in four places.

عُمُرٌ ذ : see عَمْرٌ, in two places.

عَمْرَةٌ ذ : see عَمَارَةٌ. -A2- أَبُو عَمْرَةَ means Bankruptcy, insolvency, or the state of having no property remaining; (Lth, O, K;) which is said to be thus called because it was the name of an envoy of El-Mukhtár the son of Aboo-'Obeyd, on the occasion of whose alighting at the abode of a people, slaughter and war used to befall them: (Lth, O, K: *) ― -b2- and (K) hunger. (IAar, K.)

عُمْرَةٌ ذ A visit, or a visiting: (S, Msb, K:) or a visit in which is the cultivation (عِمَارَة) of love or affection: (TA:) or a repairing to an inhabited, or a peopled, place: this is the primary signification. (Mgh.) ― -b2- Hence the عُمْرَة in pilgrimage [and at any time]; (S, O; *) i. e. [ A religious visit to the sacred places at Mekkeh, with the performance of the ceremony of الاـِحْرَام,] the circuiting round the Kaabeh, and the going to and fro between Es-Safà and El-Marweh: الحَجُّ [differs from it inasmuch as it is at a particular time of the year and] is not complete without the halting at 'Arafát on the day of 'Arafeh: (Zj, TA:) the عُمْرَة is the minor pilgrimage (الحَجُّ الأَصْغَرُ); (Msb, and Kull p. 168;) what is commonly termed الحَجُّ being called sometimes the greater pilgrimage (الحَجُّ الأَكْبَرُ): (Kull:) pl. عُمَرٌ (S, O, Msb) and عُمَرَاتٌ or عُمُرَاتٌ or عُمْرَاتٌ. (Msb.) ― -b3- Also A man's going in to his [ newlymarried ] wife in the abode of her family: (IAar, S, K:) if he removes her to his own family, the act is termed عُرْسٌ. (IAar, S.)

عُمْرَى ذ a subst., (اـِسْمٌ [strangely read by Golius أَسْمَرُ], S, O,) or an inf. n., (TA,) [or rather a quasiinf. n.,] from أَعْمَرَهُ دَارًا and the like; (S, O, TA;) A man's assigning to another a house for the life of the latter, or for the life of the former; (accord. to the explanation of the verb in the K;) a man's saying to another, of a house, or of land, or of camels, It is thine, or they are thine, for my life, or for thy life, and when thou diest it returns, or they return, to me; (accord. to the explanation of the verb in the S and Mgh and O;) a man's giving to another a house, and saying to him, This is thine for thy life, or for my life: (Th, in TA: [in which is added, “ whichever of us dies, ” ايّنا مات, but this I consider a mistake for اـِذَا مَاتَ, “ when he dies, ”) “ the house is given to his family: ”]) so they used to do in the Time of Ignorance: (TA:) but some of the Muslim lawyers hold the gift to be absolute, and the condition to be null. (TA, &c.) ― -b2- Also [The property, or house, &c., so given; ] what is assigned, or given, to another for the period of his life, or for that of the life of the giver. (K.) [See also رُقْبَى.]

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

الفَرِيضَةُ العُمَرِيَّةُ ذ : see المُشَرَّكَةُ.

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

عَمَارٌ ذ : see عَمَارَةٌ, in three places.

عَمِيرٌ ذ : see عَامِرٌ.

أَبُو عُمَيْرِ ذ The ذَكَر. (K; and TA voce شَامَ, q. v., in art. شيم.)

عَمَارَةٌ ذ Anything (AO, S, O, K) which one puts, (S, O,) or which a chief puts, (TA,) upon his head, such as a turban, and a قَلَنْسُوَة, and a crown, &c., (AO, S, O, K,) as a sign of headship, and for keeping it in mind; (TA;) as also ↓ عَمْرَةٌ (K) and ↓ عَمَارٌ: (S, O, * TA:) which last [is app. a coll. gen. n., of which عَمَارَةٌ is the n. un., and] also signifies any sweet-smelling plant (رَيْحَان) which a chief puts upon his head for the same purpose: and hence, (tropical:) any such plant, absolutely: (B:) or any such plant with which a drinkingchamber is adorned, (S, K,) called by the Persians مَيْوَرَانْ; when any one comes in to the people there assembled, they raise somewhat thereof with their hands, and salute him with it, wishing him a long life: so, accord. to some, in a verse of El-Aashà, which see below: (S:) or it there signifies crowns of such plants, which they put upon their heads, as the foreigners (العَجَم) do; but ISd says, “ I know not how this is: ” or the myrtle; syn. اآس: (TA:) and عَمَارةٌ signifies a plant of that kind, with which one used to salute a king, saying, May God prolong thy life: or, as some say, a raising of the voice, saying so: (Az, TA:) a salutation; (K;) said to mean, may God prolong thy life; (TA;) as also ↓ عَمَارٌ (S, K) and ↓ عِمَارَةٌ; (L;) but Az says that this explanation is not valid. (TA.) El-Aashà says, فَلَمَّا أَتَانَا بُعَيْدَ الكَرَى ↓ سَجَدْنَا لَهُ وَرَفَعْنَا العَمَارَا [ And when he came to us, a little after slumber, we prostrated ourselves to him, and ] we put the turbans from our heads, in honour of him: (S:) but IB says that, accord. to this explanation, the correct reading is وَضَعْنَا العَمَارَا: (TA:) or the former reading means, we raised our voices with prayer for him, and said, May God prolong thy life: or we raised the sweet-smelling plants: &c.: see above. (S, TA.) ― -b2- Also عَمَارَةٌ, (K,) or ↓ عِمَارَةٌ, (O,) An ornamented piece of cloth which is sewed upon a مِظّلَّة, [by which is meant a kind of tent, ] (O, K, TA,) i. e. sewed to the طَرِيقَة [q. v.], on each side of the tent-pole, (O,) as a sign of headship. (TA.) -A2- See also عِمَارَةٌ.