Lane's Lexicon (Edward Lane, 1863)

تَقَدَّمَهُمْ أقدم قدم تقدم تقدمهم ; (M, K;) [and particularly] فِى الصَّلَاةِ [ in prayer ]. (S.) And أَمَّهُ and بِهِ أَمَّ He prayed as اـِمَام [q. v.] with him. (Msb.) And أَمَّ الصُّفُوفَ He became [or acted as ] اـِمَام to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, لَا يَؤُمُّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ [ A man shall not take precedence of a man in his authority ]; meaning, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion; for in doing so he would show him contempt. (Mgh in art. سلط.) -A2- أَمَّتٌ, (S, M, K,) [first pers. أَمُمْتُ,] aor. اَمُ3َ , (M,) inf. n. أُمُومَةٌ, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also أَمَّتٌ having for its first pers. أَمِمْتُ, aor. اَمَ3َ ; for] you say, مَا كُنْتِ أُمَّا وَلَقَدْ أَمِمْتِ [ Thou wast not a mother, and thou hast become a mother ], (S, M, K, [in the last فَأَمِمْتِ,]) with kesr, (K,) inf. n.

أُمُومَةٌ ذ . (S, M, K.) ― -b2- أَمَمْتُهُ I was to him a mother. (A in art. ربض.) IAar, speaking of a woman, said, كَانَتْ لَهَا عَمَّةٌ تَؤُمُّهَا, meaning [ She had, lit. there was to her, a paternal aunt ] who was to her like the mother. (M.)

2 أَمَّمَهُ ذ and يَمَّمَهُ : see 1, first sentence, in two places.

3 اآمّهُ أمومه أمومة It agreed with it, neither exceeding nor falling short. (M.) ― -b2- [See also the part. n. مُؤَامٌّ, voce أَمَمٌ; whence it seems that there are other senses in which اآمَّ may be used, intransitively.]

5 تَأَمَّمَ ذ and تَيَمَّمَ : see 1, former part, in four places. -A2- تأمّم بِهِ: see 8. -A3- تَمَّمْتُ I took for myself, or adopted, a mother. (S.) And تَأَمَّمَهَا He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ استاآمّها, (M, K,) and تَأَمَّهَهَا. (M.)

8 ائتمّهُ ذ [written with the disjunctive alif اِيتَمَّهُ]: see 1, first sentence. -A2- ائتمّ بِهِ He followed his example; he imitated him; he did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation; (S, Mgh, Msb;) as also ↓ أَمَّهُ: (Bd in xvi. 121:) the object of the verb is termed اـِمَامٌ; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an أُمَّة or اـِمَّة [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also به ↓ تأمّم. (M.) You say, ائتمّ بِالشَّيْءِ and ائْتَمَى به, by substitution [of ى for م], (M, K,) disapproving of the doubling [of the م]. (M.)

10 اـِسْتَاْمَ3َ see 5.

أَمْ ذ is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative أَ, and meaning أَىّ, (S,) or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative أَ, whereby, and by أَمْ, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, أَزَيُدٌ فِى الدَّارِ أَمْ عَمْرٌو [ Is Zeyd in the house, or 'Amr? ]; (S, Mughnee;) i. e. which of them two (أَيُّهُمَا) is in the house? (S;) therefore what follows ام and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, أَزَيْدٌ قَائِمٌ أَمع قَاعِدٌ [ Is Zeyd standing, or sitting? ] and أَقَامَ زَيْدٌ أَمْ قَعَدَ [ Did Zeyd stand, or sit? ]. (Msb.) It is not to be coupled with أَ after it: you may not say, أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو. (S.) ― -b2- As connected in like manner with what goes before, it is preceded by أَ denoting equality [by occurring after سَوَاآءٌ &c.], and corresponds thereto, as in [the Kur lxiii. 6,] سَوَاآءُ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمٌ لَمٌ تَسْتَغُفِرْ لَهُمٌ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them ]. (Mughnee.) ― -b3- It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than أَ, (Mughnee,) or by أَ not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies بَلْ, (Lth, Zj, T, S, M, Mughnee, K,) or بَلْ and أَ together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, اـِنَّهَا لَاـِبِلٌ أَمْ شَاآءٌ [ Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats? ]: (S Msb, Mughnee:) this being said when one looks at a bodily form, and imagines it to be a number of camels, and says what first occurs to him; then the opinion that it is a number of sheep or goats suggests itself to him, and he turns from the first idea, and says, أَمْ شَاآءٌ, meaning بَلْ, because it is a digression from what precedes it; though what follows بل is [properly] a thing known certainly, and what follows ام is opined. (S, TA.) And using it after an interrogative in this case, you say, هَلْ زيْدٌ مُنْطَلِقٌ أَمْ عَمْرٌو [ Is Zeyd going away? Nay rather, or, or rather, is 'Amr? ]: you digress from the question respecting Zeyd's going away, and make the question to relate to 'Amr; so that ام implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, هَلْ زَيْدٌ قَامَ أَمْ عَمْرٌو [ Did Zeyd stand? Nay rather, or or rather, did 'Amr? ]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَاتُ وَالنُّورُ [ Are the blind and the seeing equal? Or rather are darkness and light equal? ]. (Mughnee.) And an ex. of it preceded by أَ used to denote disapproval is the saying [in the Kur vii. 194], أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا [ Have they feet, to walk therewith? Or have they hands to assault therewith? ]: for أَ is here equivalent to a negation. (Mughnee.) [It has been shown above that] أَمْ is sometimes introduced immediately before هَلْ: (S, K:) but IB says that this is when هل occurs in a phrase next before it; [as in the ex. from the Kur xiii. 17, cited above;] and in this case, the interrogative meaning of ام is annulled; it being introduced only to denote a digression. (TA.) ― -b4- It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of هَلْ; (Mughnee;) or in the sense of the interrogative أَ; (Lth, T, K) as in the saying, أَمْ عِنْدَكَ غَدَاآءِ حَاضِرٌ, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) ― -b5- And sometimes it is redundant; (AZ, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying, يَا دَهْنَ أَمْ مَا كَانَ مَشْيِى رقَصَا بَلْ قَدْ تَكُونُ مِشْيَتِى تَوَقُّصَا (T, S, * [in the latter, يا هِنْدُ, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form دَهْنَ being used for دَهْنَاآء,) my walking was not, as now in my age, [a feeble movement like] dancing: but in my youth, my manner of walking used to be a bounding: (T:) this is accord. to the opinion of AZ: but accord. to another opinion, ام is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, يَا دَهْنَ أَكَانَ مَشْيِى رَقَصَّا أَمْ مَا كَانَ كَذلِكَ. (A 'Hát, TA.) -A2- It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of ال, (T,) to render a noun determinate. (Mughnee.) So in the trad., لَيْسَ مِنَ امْبِرّ امْصِيامُ فِى امْسَفَرِ, (T, Mughnee,) i. e. الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ [ Fasting in journeying is not an act of obedience to God]. (T, and M in art. بر.) So too in the trad., اَلْاآنَ طَابَ امْضَرْبُ Now fighting has become lawful; as related accord. to the dial. of Himyer, for الضَّرْبُ. (TA in art. طيب.) It has been said that this form ام is only used in those cases in which the ل of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [ Take thou the spear, and mount the mare, or horse ], [...]

أُمٌّ ذ A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓اـِمٌّ, (Sb, M, Msb, K) and ↓اـُمَّةٌ, (T, M, Msb, K,) and ↓أُمَّهَةٌ, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the ه in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is أُمَّهَاتٌ (Lth, T, S, M, Msb, K) and أُمَّاتٌ; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of أُمٌّ is ↓ أُمَيْمَةٌ (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of أُمٌّ to be أُمَّهَةٌ,] it is ↓ أُمَيْمِهَةٌ. (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written اميهة.]) ― -b2- أُمَّ لَكَ denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, T:) or, as some say, it means thou art one who has been picked up as a foundling, having no Known mother: (TA:) [or] it is also sometimes used in praise; (A 'Obeyd, T, S, K;) and is used as an imprecation without the desire of its being fulfilled upon the person addressed, being said in vehemence of love; [lit. meaning mayest thou have no mother! ], like ثَكِلَتْكَ أُمُّكَ, and لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) ― -b3- Some elide the ا of أُمّ; as in the saying of 'Adee Ibn—Zeyd. أَيُّهَا العَائِبُ عِنْدِمَّ زَيْدٍ [ O thou who art blaming in my presence the mother of Zeyd ]; meaning, عِنْدِى أُمَّ زَيْدٍ; the ى of عندى being also elided on account of the occurrence of two quiescent letters [after the elision of the ا of أُمّ]: (Lth, T, S:) and as in the phrase وَيْلُمِّهِ, (S,) which means وَيْلٌ لِأُمِّهِ. (S, and K in art. ويل, q. v.) ― -b4- هُمَا أُمَّاكّ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] فَدَّاهُ بِأُمَّيْهِ is said to mean [ He expressed a wish that he (another) might be ransomed with ] his mother and his grandmother. (TA.) ― -b5- One says also, لَا تَفْعَلِى ↓ يَا أُمَّتِ [ O my mother, do not thou such a thing], and [in like manner] يَا أَبَتِ افْعَلْ; making the sign of the fem. gender a substitute for the [pronominal] affix ى; and in a case of pause, you say يَا أُمَّهْ. (S.) ― -b6- And one says, مَا أُمِّى وَأُمُّهُ, and مَا شَكْلِى وَشَكْلُهُ, meaning [ What relationship have I to him, or it? or what concern have I with him, or it? or] what is my case and [what is] his or its, case? because of his, or its, remoteness from me: whence, (T,) وَمَا أُمِّى وَأُمُّ الوَحْشِ لَمَّا تَفَرَّعَ فِى مَفَارِقِىَ الْمَشِيبُ [ And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts? ]; (T, S;) i. e. مَا أَنَاوَطَلَبُ الوَحْشِ بَعْدَ مَا كَبِرْتُ [i. e. مَا أمْرِي وَطَلَبُ الوَحْشِ: in one copy of the S, وَطَلَبَ, i. e. with وَ as a prep. denoting concomitance, and therefore governing the accus. case: both readings virtually meaning what concern have I with the pursuing of the wild animals after I have grown old? ]: he means, the girls: and the mention of أُمّ in the verse is superfluous. (S.) ― -b7- أُمٌّ also relates to inanimate things that have growth; as in أُمُّ الشَّجَرَةِ [ The mother of the tree ]; and أُمُّ النَّخْلَةِ [ the mother of the palm-tree ]; and أُمُّ المَوْزِةَ [ the mother of the banana-tree; of which see an ex. in art. موز]; and the like. (M, TA.) ― -b8- And it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) ― -b9- Anything to which other things are collected together, or adjoined: (IDrd, M, K:) anything to which the other things that are next thereto are collected together, or adjoined: (Lth, T:) the main, or chief, part of a thing; the main body thereof: and that which is a compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) ― -b10- And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase أُمُّ عِيَالٍ [lit. the mother of a household ], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) ― -b11- A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) ― -b12- A man's aged wife. (IAar, T, K.) ― -b13- A place of habitation or abode. (K.) So in the Kur [ci. 6], فَأُمُّهُ هَاوِيَةٌ His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is أُمُّ رَأْسِهِ هَاوِيَةٌ فِيهَا [ his brain shall fall into it, namely, the fire of Hell]. (TA.) ― -b14- The ensign, or standard, which an army follows. (S.) [See أُمُّ الرُّمْحِ, below.] ― -b15- It is said in a trad., respecting the prophets, أُمَّهَا تُهُمْ شَتَّى, meaning that, though their religion is one, their laws, or ordinances, or statutes, are various, or different: or the meaning is, their times are various, or different. (TA in art. شت.) ― -b16- See also أُمَّةٌ, in two places. ― -b17- أُمّ is also prefixed to nouns significant of many things. (M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more [...]

اـِمُّ أم اـم ام آم : see أُمٌّ, first sentence.

أَمَّةٌ ذ : see اآمَّةٌ.

أُمَّةٌ ذ A way, course, mode, or manner, of acting, or conduct, or the like; (AZ, S;) as also ↓ اـِمَّةٌ: (AZ, S, K:) Fr assigns this meaning to the latter, and that next following to the former: (T:) a way, course, or rule, of life, or conduct; (Fr, T, M, K;) as also ↓ اـِمَّةٌ. (M, K.) ― -b2- Religion; as also ↓ اـِمَّةٌ: (AZ, S, M, K: [one of the words by which this meaning is expressed in the M and K is شِرْعَة; for which Golius found in the K سرعة:]) one course, which people follow, in religion. (T.) You say, فُلَانٌ لَا أُمَّةَ لَهُ Such a one has no religion; no religious persuasion. (S.) And a poet says, وَهَلْ يَسْتَوِى ذُو أُمَّةٍ وَكَفُورُ [ And are one who has religion and one who is an infidel equal? ]. (S.) ― -b3- Obedience [app. to God ]. (T, M, K.) -A2- The people of a [ particular ] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his أُمَّة: (M:) any people called after a prophet are said to be his أُمَّة: (Lth, T:) the followers of the prophet: pl. أُمَمٌ. (T, Msb.) It is said in the Kur [ii. 209], كَانَ النَّاسُ أُمَّةٍ واحِدَةً, meaning Mankind was [ a people ] of one religion. (Zj, T, TA.) ― -b2- A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ أُمٌّ: (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, genus, or generical class, (T, S, M, K,) by itself, (T,) of any animals, or living beings, (T, S, M, TA,) others than the sons of Adam, (T,) as of dogs, (T, S, M,) and of other beasts, and of birds; (T, M, * TA;) as also ↓ أُمٌّ; (M, K;) pl. of the former أُمَمٌ; (S, M;) which occurs in a trad. as relating to dogs; (S;) and in the Kur vi. 38, as relating to beasts and birds. (T, M, * TA.) ― -b3- A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) ― -b4- A generation of men; or people of one time: pl. أُمَمٌ: as in the saying, قَدْ مَضَتْ أُمَمٌ Generations of men have passed away. (T.) ― -b5- The creatures of God. (M, K.) You say, مَا رَأَيْتُ مِنْ أُمَّةِ اللّٰهِ أَحْسَنَ مِنْهُ [ I have not seen, of the creatures of God, one more beautiful than he ]. (M.) -A3- I. q. اـِمَامٌ; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) ― -b2- A righteous man who is an object of imitation. (T.) ― -b3- One who follows the true religion, holding, or doing, what is different from, or contrary to, all other religions: (M, K:) [said to be] thus applied to Abraham, ubi suprà. (M.) ― -b4- One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) ― -b5- A learned man: (T, M, K:) one who has no equal: (T:) the learned man of his age, or time, who is singular in his learning: (Msb:) and one who is alone in respect of religion. (T.) -A4- See also اـُمٌّ, first sentence. Hence, يَاأُمَّتِ which see in the same paragraph. -A5- The stature of a man; tallness, and beauty of stature; or justness of stature; syn. قَامَةٌ; (T, S, M, Msb, K;) and شَطَاطً: (M, TA: [in the K, the signification of نَشَاطٌ is assigned to it; but this is evidently a mistake for شَطَاطٍ; for the next three significations before the former of these words in the K are the same as the next three before the latter of them in the M; and the next five after the former word in the K are the same as the next five after the latter in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K:]) pl. أُمَمٌ. (T, S, M. *) You say, اـِنَّهُ لَحَسَنُ الأُمَّةِ, i. e. الشَّطَاطِ [ Verily he is beautiful in justness of stature ]. (M.) And El-Aashà says, حِسَانُ الوُجُوهِ طِوَالُ الأُمَمْ [ Beautiful in respect of the faces, ] tall in respect of the statures. (T, S, M. * [In the last, بيضُ الوُجُوهِ.]) ― -b2- The face. (T, M, K.) ― -b3- أُمَّةُ الاآوَجْهِ The form of the face: (AZ, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, اـِنَّهُ لَحَسَنُ أُمَّةِ الاآوَجْهِ Verily he is beautiful in the form of the face: and اـِنَّهُ لاآَقَبِيحُ أُمَّةِ الاآوَجْهِ verily he is ugly in the form of the face. (AZ, T.) ― -b4- أُمَّةُ الطَّرِيقِ: see أُمٌّ. -A6- A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], وَادَّكَرَ بَعْدَ أُمَّةٍ [ And he remembered, or became reminded, after a time ]: (S, M:) or, after a long period of time: but some read ↓ اـِمَّةٍ, i. e., after favour had been shown him, in his escape: and some read أَمَةٍ, i. e., forgetting. (Bd.) And so in the same [xi. 11], وَلَئِنْ أخَّرْنَا عَنْهُمُ العَذَابَ اـِلاآَى أُمَّةٍ مَعْدُودَة [ And verily, if we kept back from them the punishment ] until a short period of time. (S * Bd.)

اـِمَّةٌ أم أماه أمه أمة امه امة ماهو : see أُمَّةٌ, in three places; first and second sentences. ― -b2- I. q. ↓ اـِمَامَةٌ (K) [i. e. The office of اـِمَام, q. v. : or] the acting as, or performing the office of, اـِمَام: (T in explanation of اـِمَّةٌ, and M and Msb in explanation of اـِمَامَةٌ:) and the mode, or manner, of performing that office. (T.) ― -b3- I. q. هَيْئَةٌ (Lh, M, K) and شَأْنٌ (M, K) and حَالٌ (M) and حَالَةٌ (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like ]. ― -b4- An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, فُلَانٌ بِاـِمَّةٍ, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) ― -b5- Dominion; mastership; authority. (Fr, T, IKtt.) ― -b6- A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See أُمَّةٌ, last sentence but one. -A2- Accord. to IKtt, it signifies also i. q. أَمَمٌ [but in what sense is not said]. (TA.)

أَمَمٌ ذ Nearness. (S, M, K.) ― -b2- [ Near; nigh. ] You say, أَخَذْتُ ذلِكَ مِنْ أَمَمٍ I took that from near; from nigh. (S, TA.) And دَارُكُمْ أَمَمٌ Your house is near, or nigh. (M, TA.) And هُوَ أَمَمٌ مِنْكَ He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And دَارِى أَمَمَ دَارِهِ My house is opposite to, facing, or in front of, his house. (S.) ― -b3- Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) ― -b4- Between near and distant. (ISk, T, S.) ― -b5- Conforming, or conformable, to the just mean: (M, K: *) and ↓ مُؤَامٌّ, (AA, T, S, M, K,) [in form] like مُضَارٌّ, (S,) originally مُؤَامِمٌ, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ مُؤَمٌّ; (TA;) and convenient, or suitable: (M, K:) and أَمَمٌ and ↓ مُؤَامٌّ both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.)

الأَمَامُ ذ The location that is before; (M, Msb, * K;) contr. of الوَرَاآءُ. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the جِهَة: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, كُنْتُ أَمَامَهُ I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, الصلَاةُ أَمَامَكَ, the meaning is The time of prayer [ is before thee ], or the place thereof; and by the prayer is meant the prayer of sunset. (Mgh.) You also say, أَمَامَكَ [i. c. Look before thee; meaning beware thou; or take thou note; ] when you caution another, (M, K,) or notify him, of a thing. (M.)

اـِمَامٌ أمام اـمام امام A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) any exemplar, or object of imitation, (T, M, K,) to a people, or company of men, (T,) such as a head, chief, or leader, or some other person, (M, K,) whether they be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with ة: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without ة, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with ة, because it implies the meaning of an epithet: (Msb:) and ↓ أُمَّةٌ signifies the same: (T, M, K:) the pl. of the former is أَيِمَّةْ, (T, S, M, K, [but omitted in the CK,]) originally أَأْمِمَةٌ, (T, S,) of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, pl. of مِثَالٌ, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into ى; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it أَئِمَّةٌ, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is أَئِمَّةٌ, originally أَأْمِمَةٌ like أَمْثِلَةٌ: one of the two meems being incorporated into the other after the transfer of its vowel to the hemzeh [next before it]; some of the readers of the Kur pronouncing the [said] hemzeh with its true sound; some softening it, agreeably with analogy, in the manner termed بَيْنَ بَيْنَ; and some of the grammarians changing it into ى; but some of them reckon this incorrect, saying that there is no analogical reason for it: (Msb:) and accord. to some, (M,) its pl. is also اـِمَامُ, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as عَدْلٌ (M, K) and رِضَّى, (M,) because they sometimes said اـِمَامَانِ, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of اآمٌّ, [which is originally اآمِمْ,] like as صِحَابٌ is pl. of صَاحِبٌ: (M:) the dim. of أَيِمَّةٌ is ↓ أُوَيْمَّةْ; or, as El-Mázinee says, ↓ أُيَيْمَّةٌ. (S.) ― -b2- الاـمَامُ also signifies The Prophet: (K:) he is called اـِمَامُ [ the exemplar, object of imitation, leader, or head, of his nation, or people ]; (T;) or اـِمَامُ الأمَّةِ [ the exemplar, &c., of the nation, or people ]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) ― -b3- The Khaleefeh: (Msb, K:) he is called اـمَامُ الرَّعِيَّةِ [ the exemplar, &c., of the people, or subjects ]. (M.) The title of الاـمَامُ is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, فُلَانٌ اـِمَامُ القَوْمِ, meaning such a one is the first in authority over the people, or company of men: and اـِمَامُ المَسْلِمِينَ means the head, chief, or leader, of the Muslims. (TA.) ― -b4- The person whose example is followed, or who is imitated, [i. e. the leader, ] in prayer. (Msb.) ― -b5- [ The leading authority , or head, of a persuasion, or sect. The four أيِمَّة or أَئِمَّة are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo- Haneefeh, namely, Aboo-Yoosuf and Mohammad, الاـِمَامَانِ The two Imáms. ] ― -b6- The leader of an army. (M, K.) ― -b7- The guide: (K:) he is called اـِمَامُ الاـِبِلِ [ the leader of the travellers ]. (M.) ― -b8- The conductor, or driver, of camels (M, K) is called اـِمَامُ الاـِبِلِ, though he be behind them, because he guides them. (M.) ― -b9- The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) ― -b10- The Kur-án (M, K) is called اـِمَامُ المُسْلِمينَ [ the guide of the Muslims ]; (M;) because it is an exemplar. (TA.) [ The model-copy, or standard-copy, of the Kur-án, namely the copy of the Khaleefeh 'Othmán, is particularly called الاـِمَامُ.] ― -b11- [ The scripture of any people: and, without the article, a book, or written record. ] It is said in the Kur [xvii. 73], يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِاـمَامِهِمْ The day when we shall call every one of mankind with their scripture: or, as some say, with their prophet and their law: or, as some say, with their book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], كُلَّ شَيْءٍ أَحْصَيْنَاهُ فِى اـِمَامٍ مُبِينٍ, meaning, says El-Hasan, [ And everything have we recorded ] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) ― -b12- The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called السَّبَقُ. (TA.) ― -b13- The model, or pattern, of a semblance, or shape. (M, K.) ― -b14- The builder's wooden instrument [or rule ] whereby he makes the building even. (S, K. *) ― -b15- The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called التُّرُّ and المِطْهَرُ; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) ― -b16- اـِمَامٌ signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], وَ اـِنَّهُمَا لَبِاـمَامٍ مُبِينٍ (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) ― -b17- The direction (تَلْقَاآء) of the Kibleh. (M, K. *) ― -b18- A tract, quarter, or region, of land, or of the earth. [...]

أَمِيمٌ ذ Beautiful in stature; (K;) applied to a man. (TA.) -A2- I. q. ↓ مَأْمُومٌ; (S, M, Msb, K;) i. e. one who raves, or is delirious, (يَهْذِى, [in two copies of the S يَهْدِى, but the former appears, from a remark made voce اآمَّةٌ, to be the right reading,]) from [ a wound in ] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed اآمَّة, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying, وَ حَشَاىَ مِنْ حَرِّ الفِرَاقِ أَمِيمُ (tropical:) [ And my bowels are wounded by reason of the burning pain of separation ]. (M.) -A3- A stone with which the head is broken: (S, O:) but in the M and K ↓ أمَيْمَةٌ, [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ أَمِيمَةٌ,] explained as signifying stones with which heads are broken : (TA:) pl. أَمَائِمُ. (S, TA.)

أُمَائِمُ ذ Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) اـِمَامَةٌ: see اـِمَّةٌ. أَمِيمَةٌ: see أَمِيمٌ ― -b2- Also, (Sgh,) or ↓ أُمَيْمَةٌ, (K,) A blacksmith's hammer. (Sgh, K.)

أُمَيْمَةٌ ذ dim. of أُمٌّ, q. v. (T, S, K.) -A2- See also أَمِيمٌ: ― -b2- and أمَيمَةٌ.

الاـِمِامِيَّةُ أمامي اـمامي الأمامية الاـمامية الاماميه الامامية One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.)

أُمَيْمِهةٌ ذ [dim. of أُمَّهةٌ] : see أُمٌّ, first sentence.

أُمِّىٌّ ذ (T, M, Mgh, Msb, K) and ↓ أُمَّانٌ (K) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen; ] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to , or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Kur ii. 73, means Vulgar persons, [or heathen, ] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate; ] because the nation (أُمَّة) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Kur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ” in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Mohammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] ― -b2- Also, (K,) or [only] أُمِّىٌّ, (AZ, T, M,) applied to a man, (AZ, T,) Impotent in speech, (عَيِىّ, in the K incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (AZ, T, M, K.)

أُمِّيَّةٌ ذ The quality denoted by the epithet أُمِّىٌّ: (TA:) [ gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) the quality of being [ in the natural condition of the nation to which one belongs, or] as brought forth by one's mother, in respect of not having learned the art of writing nor the reading thereof. (Kull p. 73.) أُمَّانٌ: see أُمِّىٌّ; and see also art. امن أُمَّهَدٌ: see أُمٌّ.

اآمٌّ اآم [act. part. n. of 1;] i. q. قَاصِدٌ: [see 1, first sentence:] (TA:) pl. اـِمَامٌ, like as صِحَابٌّ is pl. of صَاحِبٌ, (M, K,) accord. to some, but others say that this is pl. of اـِمَامٌ [q. v.; the sing. and pl. being alike]; (M;) and اآمُّونَ. (TA.) Hence, in the Kur [v. 2], وَلَا اآمِّينَ الْبَيْتَ الْحَرَامَ [ Nor those repairing to the Sacred House ]. (TA.)

اآمَّةٌ اآمه اآمة (S, Msb) and ↓ مَأْمُومَةٌ, as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called أُمُّ الدِّمَاغِ when it is broken; (IB;) or شَجَّةٌ اآمَّةٌ and ↓ مَأْمُومَةٌ; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called أُمُّ الدِّمَاغِ, (S, Msb,) or, [which means the same,] أُمُّ الرَّأْسِ, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of شِجَاج [except that which reaches the brain (see شَجَّةٌ)]: ISk says that the person suffering from it roars, or bellows, (يَصْعَقُ,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] شَجَّة to ↓ أَمَّةٌ; which seems, therefore, to be either a dial. var. or a contraction of اآمَّةٌ: (Msb:) the pl. of اآمَّةٌ is أَوَامُّ (Mgh, Msb) and ↓ ماآئِمُ; or this latter has no proper sing.: (M, TA:) the pl. of ↓ مأْمُومَةٌ is مَأْمُومَاتٌ. (Mgh, Msb.)

أَوَمُّ ذ and أَيَمُّ Better in the performance of the office termed اـِمَامَةٌ; followed by مِنْ: (Zj, T, M, K:) originally أَأَمُّ: the second hemzeh being changed by some into و and by some into ى. (Zj, T, M.)

أُيَيْمَّةٌ ذ , or أُيَيْمَّةٌ, dim. of أَيِمَّةٌ, pl. of اـِمَامٌ, q. v. (S.) مُؤمٌّ: see أَمَمٌ.

مِئَمٌّ ذ A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with ة; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.)

مأْمُومٌ ذ : see أَمِيمٌ. ― -b2- Also A camel having his hump bruised internally by his being much ridden, or having his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and bruised, and having his hump corroded: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) ― -b3- مأْمُومَةٌ: see اآمَّةٌ, in three places. مُؤَامٌّ: see أَمَمٌ, in two places. مؤْتَمٌّ act. part. n. of ائْتَمَّ بِهِ; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) ― -b4- مُؤْتَمٌّ بِهِ pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.)

مَاآئِمُ ذ : see اآمَّةٌ.

أَمَا ذ , used to denote an interrogation, is a compound of the interrogative hemzeh and the negative مَا: (M:) it is a mere interrogative [respecting a negative, like أَلَا]; as in the saying, أَمَا تَسْتَحْيِى مِنَ اللّٰهِ [ Art not thou ashamed for thyself, or of thyself, with respect to God? ]. (Lth, T.) ― -b2- [IHsh says, after explaining two other usages of أَمَا which we have yet to mention,] El-Málakee adds a third meaning of أَمَا, saying that it is a particle denoting عَرْضٌ [or the asking, or requiring, a thing in a gentle manner], like [أَلَا (q. v.) and] لَوْلَا; and is connected peculiarly with a verb; as in أَمَا تَقُومُ [ Wherefore wilt not thou do stand? ], and أَمَا تَفْعَلُ [ Wherefore wilt not thou do such a thing?]; which may be explained by saying that the hemzeh is used as an interrogative to make one confess, or acknowledge, a thing, as it is in أَلَمْ and أَلَا, and that مَا is a negative. (Mughnee.) ― -b3- It is also an inceptive word, used in the manner of أَلَا: (M:) followed by أَلَا, it is syn. with أَلَا: (S:) [meaning Now: or now surely: or] both of these meaning verily, or truly; i. c. حَقًّا: and for this reason Sb allows one's saying, أَمَا اـنَّه مُنْطَلقٌ and أَمَا أَنَّهُ مُنْطَلقٌ [ Verily, or truly, he is going away ]; with kesr after the manner of أَلَا اـِنَّهُ, and with fet-h after the manner of حَقًّا أَنَّهُ: and هَمَا وَاللّٰهِ لَقَدْ كَانَ كَذَا is mentioned as meaning أَمَا وَ اللّٰهِ [&c., i. e. Verily, or truly, by God, such a thing did indeed happen ]; the ه being a substitute for the hemzeh: (M:) so too حَمَى واللّٰه [or حَمَا واللّٰه]: (Sgh and K in art. حمى:) it denotes the truth of the words which follow it; as when you say, أَمَا اـِنَّ زَيْدًا عَاقِلٌ, meaning Truly, or properly speaking, not tropically, Zeyd is intelligent; and أَمَّا و اللّٰه قَد ضَرَبَ زَيْدٌ عَمْرًا [ Truly, &c., by God, Zeyd beat, or struck, Amr ]: (S in art. امو:) [in other words,] it corroborates an oath and a sentence; as in أَمَا وَ اللّٰه لَئِنْ سْهَرْتُ لَكَ لَيْلَةً لَأَ دَعَنَّكَ نَادِمًا [ Verily, or now surely, by God, if I remain awake for thee a night, then will I indeed leave thee repenting ]; and أَمَا لَو عَلِمْتُ مَكَانَكَ لَأَزْعَجْتُكَ مِنْهُ [ Verily, or now surely, if I had known thy place of being, then had I unsettled thee, or removed thee, from it ]; and أَمَا اـِنَّهُ لَرَجُلٌ كَرِيمٌ [ Verily, or now surely, he is (emphatically) a generous man ]: (T:) or it is an inceptive particle, used in the manner of أَلَا; [meaning now: or now surely: ] (Mughnee:) or a particle used to give notice of what is about to be said: only put before a proposition [as in exs. mentioned above]: (TA:) and often occurring before an oath [as in exs. mentioned above]: and sometimes its hemzeh is changed into ه or ع, before the oath; each with the ا remaining; [written هَمَا or عَمَا;] and with the ا elided; [written هَمَ or عَمَ;] or with the ا elided, but without the substitution; [written أَمَ;] and when انَّ occurs after أَمَا, it is with kesr, as it is after أَلَا: and it also means حَقًّا [ verily, or truly ]: or أَحقًّا [ verily? or truly? ]: accord. to different opinions: and in this case, انَّ after it is with fet-h, as it is after حَقَّا: accord. to Ibn-Kharoof, this is a particle: but some say that it is a noun in the sense of حَقًّا: and others, that it consists of two words, namely, the interrogative hemzeh and مَا as a noun in the sense of شَىْءٌ; i. e. أَذالِكَ الشَّىْءُ حَقٌّ [ is that thing ture? ]; so that the meaning is أَحَقًّا: [if so, أَمَا أَنَّه مُنْطَلقٌ means Verily, or truly, is he going away? ] and this, which is what Sb says, is the correct opinion: مَا is virtually in the accus. case, as an adverbial noun, like as حَقًّا is literally: and أَنَّ with its complement is an inchoative, of which the adverbial noun is the enunciative: but Mbr says that حَقًّا is the inf. n. of يَحِقُّ, which is suppressed, and that أنَّ with its complement is an agent. (Mughnee.)

أَمَّا ذ is a conditional and partitive and corroborative particle; and is sometimes written أَيْمَا, by the change of the first م into ى. (Mughnee, K.) ― -b2- It is used as a conditional particle in the words of the Kur [ii.24], فأَمَّا الَّذِينَ اآمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَا ذَا أَرَادَ اللّٰهُ بِهذَا مَثَلاً [ For as for those who have believed, they know that it is the truth from their Lord; but as for those who have disbelieved, they say, What is it that God meaneth by this as a parable ?]. (Mughnee,* K,* TA.) That it denotes a condition is shown by the necessary occurrence of ف after it; for if this ف were a conjunction, it would not be prefixed to the enunciative; and if it were redundant, it might be dispensed with; but it may not be dispensed with except in a case of necessity in poetry or in a case of an ellipsis. ― -b3- In most cases, (Mughnee, K,) it is used as a partitive, (S, Mughnee, K,) implying the meaning of a condition; (S; [in which it is mentioned with أَمَا;]) and thus it is used in the passage of the Kur cited above; (Mughnee;) and in the following exs. [in the Kur xviii. 78 and 79 and 81], أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِى البَحْرِ and وَأَمَا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنِينَ and وأَمَّا الْجِدَارُ فَكَانَ لِغلَامَينِ يَتَيمَيْنِ [ As for the ship, it belonged to poor men who worked on the sea . . . and as for the boy, his two parents were believers . . . and as for the wall, it belonged to two orphan boys ]. (Mughnee, * K, * TA.) [It is a partitive also in the phrase أَمَّابَعْدُ, which see in art. بعد.] ― -b4- Few have mentioned its use as a corroborative: (Mughnee:) it is thus used in the phrase أَمَّا زَيْدٌ فَذَاهِبٌ [ Whatever be the case, or happen what will or what may, or at all events, Zeyd is going away ], when you mean that Zeyd is inevitably going away, and determined, or decided, upon doing so: (Z cited in the Mughnee, and K:) therefore Sb explains it as meaning, in this case, مَهْمَا يَكُنْ مِنْ شَىْءٍ [ whatever be the case, &c., as above, or, in some instances, happen what would or what might ]; thereby showing it to be a corroborative, and to have a conditional meaning: (Z cited in the Mughnee: [and the same explanation of it is given, with a similar ex., in the S, in art. امو:]) the فَ, in this case, is transferred from its proper place before the inchoative, and put before the enunciative. (I 'AK p. 306.) Ks says that أَمَّا is used in commanding and forbidding and announcing: you say, أَمَّا اللّٰهَ فَاعْبُدْ [ Whatever be the case, or happen what will, &c., God worship thou ]: and أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا [i. e. أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا (as is shown in the case of a similar ex. in the Mughnee, though you may say أَمَّا الخَمْرُ فَلَا تَشْرَبْهَا, without an ellipsis, like as you say أمَّا ثَمُودُ فَهَدَيْنَاهُمْ as well as أَمَّا ثَمُودَ, in the Kur xli. 16, accord. to different readers,) Whatever be the case, &c., wine (drink not), drink not thou it ]: and أَمَّا زَيْدٌ فَخَرَجَ [ Whatever be the case, &c., with respect to other things, Zeyd has gone forth; or whatever be the case with respect to others, as for Zeyd, he has gone forth ]: whereas اـِمَّا [which see in the next paragraph] is used in expressing a condition and in expressing doubt and in giving option and in taking option. (T.) ― -b5- [IHsh says that in his opinion,] in the phrase أَمَّا العَبِيدَ فَذُو عَبِيدٍ, thus heard, with العبيد in the accus. case, the meaning is, مَهَما ذَكَرْتَ [&c., i. e. Whenever thou mentionest the slaves, he is a possessor of slaves: but I would rather say that the meaning is, أَمَّا ذِكْرُكَ العَبِيدَ, &c., i. e. as for thy mentioning the slaves, &c.]: and so in similar phrases which have been heard. (Mughnee.) -A2- Distinct from the foregoing is أَمَّا in the saying in the Kur [xxvii. 86], أَمَّا ذاكُنْتُمْ تَعمَلُونَ [ Or rather, what is it that ye were doing? ]: for here it is a compound of the unconnected أَمْ and the interrogative مَا (Mughnee.) -A3- So too in the saying of the poet, أَبَا خُرَاشَةَ أَمَّا أَنْتَ ذَا نَسفَرٍ فَاـنَّ قُوْمِىَ لَمْ تَأكُلْهُمُ الضَّبُعُ [ O Aboo-Khurásheh, because thou wast possessor of a number of men dost thou boast? Verily, my people, the year of dearth, or of sterility, hath not consumed them ]: for here it is a compound of the أَنْ termed مَصُدَرِيَّة [which combines with a verb following it to form an equivalent to an inf. n.] and the redundant مَا: أَمَّا أَنْتَ is for لِأَنْ كُنْتَ; the preposition and the verb are suppressed for the sake of abridgment, so that the pronoun [تَ in كُنْتَ] becomes separate; and مَا is substituted for the verb [thus deprived of its affixed pronoun], and the ن [of ان] is incorporated into the م [of ما]. (Mughnee.) [See another reading of this verse voce اـِمَّا; and there also, immediately after, another ex. (accord. to the Mughnee) of أَمَّا used in the manner explained above. See also أَنْ as a conditional particle, like اـِنْ.] -A4- Also i. q. اـِمَّا, q. v. (Mughnee, K.)

اـِمَّا أم أما اـما اما ما آم آما is sometimes written أَمَّا, and sometimes its first م is changed into ى, [forming أَيْمَا or اـِيْمَا or both, as will be shown below,] (Mughnee, [in my copy of which it is written أَيْمَا, and so in some copies of the K,] and K, [in some copies of which it is written اـيمَا,]) and it is held by Sb to be a compound of اـِنْ and مَا, (Mughnee,) or as denoting the complement of a condition it is a compound of اـِنْ and مَا. (M, K.) ― -b2- It denotes doubt; (Ks, T, Mughnee, K;) as in مَا أَدْرِى مَنْ قَامَ اـِمَّا زَيْدٌواـِمَّا عَمْرٌو [ I know not who stood: either Zeyd or 'Amr ]: (Ks, T:) and جَاآءَنِى اـِمَّا زَيْدٌ وَاـِمَّا عَمْرٌو [ There came to me either Zeyd or 'Amr ], said when one knows not which of them came. (Mughnee, K.) ― -b3- It also denotes vagueness of meaning; as in [the Kur ix. 107,] اـِمَّا يُعَذِّبُهُم وأمَّا يَتُوبُ عَلَيْهِمْ [ Either He will punish them or He will turn unto them with forgiveness ]. (Mughnee, K.) ― -b4- It also denotes giving option; as in [the Kur xviii. 85,] اـِمَّا أَن تُعَذِّبَ واـِمَّا أَنْ تَتَّخِذَ فِيِهِمْ حُسْناً [ Either do thou punish, or do thou what is good to them ]. (Mughnee, K.) ― -b5- It also denotes the making a thing allowable; as in تَعَلَّمْ اـِمَّا فِقْهًا واـِمَّا نَحْوًا [ Learn thou either low or syntax; (an ex. given in the T, on the authority of Ks, as an instance of the usage of اـِمَّا to denote giving option;)] but its use with this intent is disputed by some, (Mughnee, K,) while they assert it of أَوْ. (Mughnee.) ― -b6- It is also used as a partitive; as in [the Kur lxxvi. 3,] اـمَّا شَاكِراً و اـمَّا كَفُورًا [ Either, or whether, being thankful or being unthankful ]; (Mughnee, K;) the two epithets being here in the accus. case as denotatives of state: or, accord. to the Koofees, اـمَّا may be here [a compound of] the conditional اـِنْ and the redundant مَا; كَانَ, accord. to Ibn-EshShejeree, being understood after it: (Mughnee:) and Fr says that the meaning is, اـِنْ شَكَرَ وَاـِنْ كَفَرَ [ if he be thankful and if he be unthankful ]. (T.) ― -b7- It also denotes taking option; as in the saying, لِى دَارٌ بِالكُوفَةِ فَأنَا خَارِجٌ اـلَيْهَا فَاـمَّا أَنْ أَسْكُنَهَا واـِمَّا أَنْ أَبِيعَهَا [ I have a house in El-Koofeh, and I am going forth to it, and either I will inhabit it or I will sell it: but this is similar to the usage first mentioned above]. (Ks, T.) ― -b8- It is a conjunction, (S in art. امو, and Mughnee,) accord. to most authorities, i. e., the second اـِمَّا in the like of the saying, جَاءَنِى اـمَّا زَيْدٌ واـِمَّا عَمْرٌو [mentioned above]; (Mughnee;) used in the manner of أَوْ in all its cases except this one, that in the use of او you begin with assurance, and then doubt comes upon you; whereas you begin with اـِمَّا in doubt, and must repeat it; as in the saying last mentioned: (S: [and the like is said in the Mughnee, after the explanations of the meanings:]) but some assert that it is like the first اـِمَّا, not a conjunction; because it is generally preceded by the conjunction و: and some assert that اـِمَّا conjoins the noun with the noun, and the و conjoins اـِمَّا with اـِمَّا; but the conjoining of a particle with a particle is strange. (Mughnee.) ― -b9- Sometimes the و is suppressed; as in the following verse, (Mughnee,) of El-Ahwas; (S;) يَا لَيْتَمَا أُمُّنِا شَالَتْ نَعَامَتُهَا أَيْمَا اـِلَى جَنَّةٍ أَيْمَا اـِلَى نَارِ [ O, would that our mother took her departure, either to Paradise or Hell-fire! ]; (S,* Mughnee, K;) cited by Ks, with ايما for اـِمَّا: (T:) and sometimes it is with kesr [i. e. اـِيمَا]: (S:) IB says that it is correctly اـِمَّا, with kesr; asserting the original to be اـِمَّا, with kesr, only. (TA.) ― -b10- And sometimes the former مَا is dispensed with; as in the following verse, (Mughnee,) which shows also that مَا is sometimes suppressed; سَقَتْهُ ارَّوَاعِدُ مِنْ صَيِّفٍ وَاـِنْ مِنْ خَرِيفٍ فَلَنْ يَعْدَمَا [ The thundering clouds of summer-rain watered him, or of autumn-rain; so he will not want sufficient drink]: i. e. اـِمَّا مِنْ صَيِّفٍ وَاـِمَّا مِنْ خَرِيفٍ. (Mughnee, K.) Mbr and As say that اـِنْ is here conditional, and that the ف is its complement: but this assertion is of no weight; for the object is the description of a mountain-goat as having sufficient drink in every case: AO says that اـِنْ in this verse is redundant. (Mughnee.) ― -b11- Sometimes, also, one does not require to mention the second اـِمَّا, by mentioning what supplies its place; as in the saying, اـِمَّا أَنْ تَتَكَلَّمَ بِخَيْرٍ وَاـِلَّا فاسْكُتْ [ Either do thou speak what is good or else be silent ]. (Mughnee.) [See art. الا, near its end.] -A2- Distinct from the foregoing is اـِمَّا in the saying in the Kur [xix. 26], فَاـِمَّأِتَريِنَّ مِنَ الْبَشَرِ أَحَدًاِ [ And if thou see, of mankind, any one ]: for this is [a compound of] the conditional اـِن and the redundant مَا. (S * in art. امو, and Mughnee.) [In like manner,] you say, in expressing a condition, اـِمَّا تَشْتِمَنَّ زْيدًا فَاـِنَّهُ يَحْلُمُ عَنْكَ [ If thou revile Zeyd, he will treat thee with forbearance ]. (Ks, T.) And اـِمَّا تَأْتِنِي أُكِْرِمْكَ [ If thou come to me, I will treat thee with honour ]. (S.) ― -b2- In the following saying, اـِمَّا أَنْتَ مُنْطَلِقًا انْطَلَقْتُ [ If thou be going away, I go away ], the مَا is not that which restrains the particle to which it is subjoined from governing, but is a substitute for a verb; (K and TA in art. مَا;) as though the speaker said, اـِذَا صِرْتَ مُنْطَلِقًا [or rather اـِنْ صِرْتَ]. (TA in that art.) And hence the saying of the poet, [of which a reading different from that here following has been given voce أَمَّا,] أَبَا خُرَاشَةَ اـِمَّا أَنْتَ ذَا نَسفَرٍ فَاـنَّ قَوْمِىَ لَمْ تَاـْكُلْهُمُ الضَّبُغُ [ O Aboo-Khurásheh, if thou be possessor of a number of men, verily, my people, the year of dearth, or of sterility, hath not consumed them ]; as though he said, اـِنْ كُنْتُ ذَا نَفَرٍ. (TA in that art.) [But IHsh states the [...]

1 أَمَتَهُ ذ , (T, S, M, K,) aor. اَمِتَ , (T, M, K,) inf. N. أَمْتٌ, (T, S, M,) He measured it; determined its measure, quantity, or the like; computed, or conjectured, its measure, quantity, &c.; (T, S, * M, K;) as also ↓ امّتهُ, (M, K,) inf. n. تَأْمِيتٌ. (TA.) You say, اِيمِتْ يَا فُلَانُ هٰذَا لِى كَمْ هُوَ Compute thou, O such a one, this, for me, how many it is. (T.) And أَمَتَ القَوْمَ He computer, or conjectured, the number of the people, or company of men. (T.) And أَمَتَ المَاآءَ He measured, or computed, the distance between him and the water. (T.) ― -b2- Also, (S, K,) aor. as above, (K,) and so the inf. n., (S,) i. q. قَصَدَهُ [ He tended, repaired, betook himself, or directed his course, to it, or towards it; aimed at it; sought after it; or intended, or purposed, it ]; (S, K;) namely, a thing. (S.)

2 أمّتهُ ذ : see 1. ― -b2- أُمِّتَ بِلشَّرِّ He was suspected of evil. (M, TA.)

أَمْتٌ ذ A measure of distance [&c.]; as in the saying, كَمْ أَمْتُ بَيْنَكَ مَا بَيْنَ الكُوفَةِ What is the measure of the distance between thee and El-Koofeh? (T, TA.) -A2- Doubt: (Th, T, M:) said to be so termed because this word signifies the “ computing, or conjecturing, measure, quantity, and the like, ” in which there is doubt. (T, TA.) [See 1.] So in the following ex.: الخَمْرُ حَرُمَتْ لَا أَمْتَ فِيهَا Wine is unlawful: there is no doubt respecting the unlawfulness of it: (Sh, Th, T, K:) or the meaning is, there is no indulgence, or lenity, with respect to it; from أَمْتٌ as signifying “feebleness, or weakness,” in a journey, or pace. (T, TA.) And in the saying, لَيْسَ فى الخَمْرِ أَمْتٌ There is no doubt respecting wine, that it is unlawful. (Th, M.) [Or in the like of these two instances it signifies] Disagreement, or diversity of opinion, (اِخْتِلَافٌ,) respecting a thing (فِى شَىْءٍ). (M, K.) -A3- Curvity, crookedness, distortion, or unevenness: (M, K:) ruggedness in one place and smoothness in another; (K;) [ inequality of surface; ] one part being higher, or more prominent, than another: (TA:) an elevated place: (T, S, K:) small mounds: (Fr, Th, T, S, M, K:) or what is elevated, of ground: or, as some say, water-courses of valleys, such as are low, or depressed: (Fr, T, TA:) small hills; hillocks: (M, TA:) a hollow, or depressed place, between any two elevated portions of ground &c.: (IAar, T, M:) depression and elevation, or lowness and highness, (S, M, A, K,) in the ground; (A;) used in this sense in the Kur xx. 106; (S;) and the same in a water-skin not completely filled: (S, A: *) or laxity in a water-skin when it is not well filled so as to overflow: (T, * TA:) or a [ consequence of ] pouring [ water ] into a skin until it doubles, or creases, and not filling it; so that one part of it is higher, or more prominent, than another: (M, TA:) pl. اـِمَاتٌ (M, K, TA, but in some copies of the K اآمَاتٌ, and in the CK اَماتٌ,) and أُمُوتٌ. (M, K.) You say, اسْتَوَتِ الأَرْضُ فَمَا بَهَا أَمْتٌ The earth, or ground, was even, so that there was not in it any depression and elevation. (A, TA.) And اِمْتَلَأَ السِّقَاآءُ فَمَا بِهِ أَمْتٌ The skin became full, so that there was not in it any depression [ of one part of its surface ] and elevation [ of another part ]. (S, A. *) Az says, (TA,) I have heard the Arabs say, قَدْ مَلَأَ القِرْبَةَ مَلْأً لَا أَمْتَ فِيهِ He had filled the water-skin so full that there was no laxity in it. (T, TA.) ― -b2- A fault, a defect, an imperfection, a blemish, or the like, (T, M, K,) in the mouth, and in a garment, or piece of cloth, and in a stone. (M, K.) [Hence the saying,] أَمْتٌ فِى الحَجَرِ لَا فِيكَ i. e. [ May there be a defect, or the like, ] in stones; not in thee: meaning, may God preserve thee when the stones shall have perished: (Sb, M:) امت is here put in the nom. case, though the phrase is significant of a prayer, because it is not a verbal word: the phrase is like التُّرابُ لَهْ: and the commencing the sentence with an indeterminate noun is approvable because it is virtually a prayer. (M.) This prov. is mentioned by the expositors of the Tes-heel: not by Meyd. (TA.) ― -b3- Weakness; feebleness; (T, K;) langour; remissness. (TA.) You say, سِرْنَا سَيْرًا لَا أَمْتَ فِيهِ We performed a journey, or went a pace, in which was no weakness, or feebleness [&c.]. (T, TA.) -A4- A good way, course, mode, or manner, of acting, or conduct, or the like. (T, K.)

مُؤَمَّتٌ ذ Suspected of evil and the like. (K.) [See 2.] -A2- [A water-skin] filled [ so as to be equally distended: see أَمْتٌ]. (K.)

مَاآْءٌ مَأْمُوتٌ ذ A water of which the distance is computed, or conjectured. (TA.) ― -b2- هُوَ اـِلَى أَجَلٍ مَاْمُوتٍ It is until a determined, defined, or definite, period. (S, K. *) ― -b3- شَىْءٌ مَأْمُوتٌ A thing that is known. (M, TA.) [And so مَوْمُوتٌ.]

1 أَمِدَ عَلَيْهِ ذ , aor. اَمَدَ , inf. n. أَمَدٌ, He was angry with him: (S, M, Msb, * K:) like أَبِدَ (S) and وَمَد and وَبِدَ and عَبِدَ. (T in art. ابد.)

2 أمّد ذ , inf. n. تَأْمِيدٌ, He declared the time, considered with regard to its end; or the utmost, or extreme, extent, term, limit, point, or reach; expl. by بَيَّنَ الأَمَدَ. (K.)

أَمَدٌ ذ Time, considered with regard to its end: زَمَانٌ being time considered with regard to its end and its beginning: (Er-Rághib:) [but sometimes it is interchangeable with زَمَانٌ, as will be seen in what follows:] or the utmost, or extreme, extent, term, limit, point, or reach. (S, M, A, Msb, K.) You say, بَلَغَ أَمَدَهُ He, or it, reached, or attained, his, or its, utmost, or extreme, extent, term, &c. (Msb.) And ضَرَبَ لَهُ أَمَدًا [ He assigned, or appointed, for him, or it, a term, or limit ]. (A.) And هُوَ بَعِيدُ الاآمَادِ [ He is one whose limits are remote: اآمَادٌ being the pl.]. (A.) ― -b2- The period of life which one has reached; as in the saying, مَا أَمَدُكَ What is thy period of life which thou hast reached? (S.) ― -b3- Each of the two terms of the life of a man; i. e. the time of his birth, and the time of his death. (Sh, T.) El-Hasan [El-Basree], being asked by El-Hajjáj, مَا أَمَدُكَ, meaning What was the time of thy birth? answered by saying that it was two years before the expiration of 'Omar's reign as Khaleefeh. (T, L, from a trad.) ― -b4- The startingplace, and the goal, of horses in a race. (Sh, T, L.) ― -b5- (tropical:) Any space of time: (Er-Rághib:) a space of time of unknown limit. (Kull pp. 9 and 10.) ― -b6- Sometimes, (assumed tropical:) A particular time; as in the phrase أَمَدُ كَذَا The time of such a thing; like زَمَانُ أَمَدٌ. (Kull p. 10.) ― -b7- [It is also used for ذو أَمَدٌ, and (applied to a fem. n.) ذَات أَمَدٍ, Having a term, or limit; limited in duration; as in the saying,] الدُّنْيَا أَمَدٌ والاآخِرةُ أَبَدٌ [ The present state of existence is limited in duration, but the final state of existence is everlasting ]. (Obeyd Ibn-'Omeyr, L in art. ابد.)

أُمْدَةٌ ذ A remainder, or what remains, (K,) of anything. (TA)

سِقَاآءٍ مُؤَمَّدٌ ذ A skin [ exhausted; ] in which there remains not a gulp, or as much as is swallowed at once, of water. (K.)

أَمَرَهُ ذ An extreme term, limit, or point, reached, or attained. (K.)

1 أَمَرَهُ ذ , (T, S, M, &c.,) aor. اَمُرَ , (M, &c.,) inf. n. أَمْرٌ (T, S, M, Msb, K) and اـِمَارٌ, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and اـِيمَارٌ is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ اآمَرَهُ, respecting which see what follows,] (TA,) and اآمِرَةٌ, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure فَاعِلَةٌ, like عَافِيَةٌ and عَاقِبَةٌ, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of نَهْىٌ; (T, M, K;) as also ↓ اآمرهُ, (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of أمَرَهُ: (Msb:) but A'Obeyd says that اآمَرْتُهُ and أَمرْتُهُ are syn. [in a sense different from that explained above, i. e.] as meaning كَثَّرْتُهُ. (TA.) You say, أَمَرَهُ بِهِ, (S, M, K,) and أَمَرَهُ اـِيَّاهُ, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And أمَرْتُكَ أَنْ تَفْعَلَ, and لِتَفْعَلَ, and بِأنْ تَفْعَلَ, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And أَمَرَهُ بِكَذَا as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] أُمِرْتُ بِالسِّوَاكِ [ I have been commanded to make use of the tooth-stick ]. (El-Jámi' es- Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of أَمَرَ is مُرْ; originally اؤْمُرْ; which also occurs [with وَ in the place of ؤ when the ا is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by وَ or فَ, (T,) you suppress the ء, [i. e. the radical ء, and with it the conjunctive ا preceding it,] contr. to rule, and say, مُرْهُ بِكَذَا [ Command, or order, or bid, or enjoin, thou him to do such a thing ]; like as you say, كُلْ and خُذْ: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the وَأْمُرْ بِكَذَا, agreeably with analogy, and thus to say, أَمُرْ بِكَذَا. (Msb.) ― -b2- [You say also, أَمَرَ بِهِ فَقُتِلَ He gave an order respecting him, and accordingly he was slain. And أَمَرَ لَهُ بِكَذَا He ordered that such a thing should be done, or given, to him .] ― -b3- In the Kur [xvii. 17], أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord. to most of the readers, (T, &c.,) means We commanded [ its luxurious inhabitants ] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, أَمَرتُ زَيْدًا فَضَرَبَ عَمْرًا, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, أَمَرْتُكَ فَعَصَيْتَنِى [ I commanded thee, but thou disobeyedst me ]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ اآمَرْنَا; (TA;) and a reading of El-Hasan, namely, أَمِرْنَا, like عَلِمْنَا, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from الاـِمَارَةُ; (S, TA;) [in which case it seems that we should read ↓ أَمَّرْنَا; or, perhaps, أَمَرْنَا: see 2:] Abu-l-'Áliyeh reads ↓ أَمَّرْنَا, and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) ― -b4- أَمَرَهُ, aor. اَمُرَ , also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [ He counselled, or advised, him .] One says, مُرْنِى, meaning Counsel thou me; advise thou me. (A.) ― -b5- أَمَرَ بِاقْتِنَاصٍ, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) -A2- أَمَرَ, (As, Fr, Th, T, S, M, Msb, K,) aor. اَمُرَ ; (Msb, TA;) and أَمُرَ, aor. اَمُرَ ; (S, M, IKtt, K;) and أَمِرَ, aor. اَمَرَ ; (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. أَمْرٌ (K) and اـِمْرَةٌ (S) and اـِمَارَةٌ; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an أَمِير; (As, T, S;) عَلَى القَوْمِ over the people. (M, * Msb, K.) [See also 5.] أَمَرَ فُلَانٌ وَأُمِرَ عَلَيْهِ, or عليه ↓ وأُمِّرَ, (as in different copies of the S,) [ Such a one has held command and been commanded, ] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) -A3- أَمَرَهُ as syn. with اآمَرَهُ: see 4. -A4- أَمِرَ, (S, M, Msb, K,) aor. اَمَرَ , (Msb, K,) inf. n. أَمَرٌ and أَمْرَة; (M, K, TA; the latter written in the CK اَمْرَة;) and أمُرَ, aor. اَمَرَ ; (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) ― -b2- And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [as also ↓ اآمر; for you say,] بَنُو فُلَانٍ ↓ اآمر, inf. n. اـِيمَارٌ, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) -A5- أَمِرَ الأَمْرُ, (Akh, S, K,) aor. اَمَرَ , inf. n. أَمَرٌ, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.)

2 أمّرهُ ذ , inf. n. تَأْمِيرٌ, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ أَمَرَهُ, without teshdeed, signifies the same.] See 1, in three places. You say also, أُمِّرَعَلَيْنَا (A, TA) He was made, or appointed, commander, &c., over us. (TA.) ― -b2- Also He appointed him judge, or umpire. (Mgh.) ― -b3- أمّر القَنَاةَ (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] ― -b4- أمّرأَمَارَةٍ He made [a thing] a sign, or mark, to show the way. (T.)

3 اآمرهُ فِي أَمْرِهِ ذ , (T, * S, M, Msb,) inf. n. مُؤَامَرَةٌ, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also وَامَرَهُ; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ استأمرهُ, (M,) inf. n. اسْتِئْمَارٌ; (S, K;) and ↓ ائتمرهُ, (T,) inf. n. ائتِمَارٌ. (S, K.) It is said in a trad., اآمِرُوا النِّسَاآءَ فِى أَنْفُسِهِنَّ Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., اآمَرَتْ نَفْسَهَا, meaning She consulted herself, or her mind; as also ↓ استأمرت نفسها. (TA.) [See another ex. voce نَفْسٌ. And see also 8.]

4 اآمر اآمر , inf. n. اـِيمَارٌ: see 1, last sentence but one, in two places. -A2- اآمْرٌ; (S, M, Msb, K;) and ↓ أَمَرَهُ, (S, M, Msb, K,) accord. to some, (M,) aor. اَمُرَ , (Msb, K,) inf. n. أَمْرٌ; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ أَمِرَهُ also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and اآمر مَالَهُ (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) -A3- See also 1, first sentence, in two places.

5 تأمّر ذ He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; عَلَيْهِمْ over them. (S, K.) [See also أَمَرَ.] ― -b2- See also 8.

6 تَاَاْمَرَ see 8, in three places.