Lane's Lexicon (Edward Lane, 1863)

8 ائتمر ذ [written with the disjunctive alif اِيتَمَرَ] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, ائتمر بِخَيْرٍ, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] ائتمر الأَمْرَ He obeyed, or conformed to, the command. (S.) And لَا يَأْتَمِرُ رُشْدًا He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) وَيَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ [ And that which man obeys wrongs him, or injures him ]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to Kt, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] ― -b2- He undertook a thing without consulting; (Kt, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, أَمَرْتُهُ فأْتَمَرَ وَأَبَى أَنْ يَأْتَمِرَ, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) ― -b3- He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And ائتمر رَأْيَهُ He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) ― -b4- ائتمروا, (A, Msb,) inf. n. ائْتِمَارٌ; (S, K;) and ↓ تاآمروا, (A,) inf. n. تَاآمُرٌ, of the measure تَفَاعُلٌ; (S;) and ↓ تأمّروا, (TA,) inf. n. تَأَمُّرٌ; (K;) They consulted together: (S, * A, Msb, K: *) or ائتمروا and ↓ تاآمروا signify they commanded, ordered, bade, or enjoined, one another; like as one says, اقتتلوا and تقاتلوا, and اختصموا and تخاصموا: (T:) or ائتمروا عَلَى الأَمْرِ and عَلَيْهِ ↓ تاآمروا, they determined, or settled, their opinions respecting the affair, or case: (M:) and ائتمروا بِهِ, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to Kt, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], اـِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلوُكَ, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (Kt, T:) but the last but one of these explanations is better than the last. (T.) ― -b5- See also 3. ― -b6- Accord. to El-Bushtee, ائتمرهُ also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.)

10 اـِسْتَاْمَرَ see 3, in two places.

أَمْرٌ ذ A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. أَوَامِرُ: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that أَمْرٌ is [originally] مَأْمُوُرٌ بِهِ; that it is then changed to the measure فَاعِلٌ; [i. e., to اآمِرٌ;] like أَمْرٌ عَارِفٌ, which is originally مَعْرُوفٌ; and عِيشَةٌ راضِيَةٌ, originally مَرْضِيَّةٌ; &c.; [and then, to أَمْرٌ;] and that فَاعِلٌ becomes in the pl. فَوَاعِلُ; so that أَوَامَرُ is the pl. of مَاـْمُورٌ: others say that it has this form of pl. to distinguish it from أَمْرٌ in the sense of حَالٌ [&c.], in which sense it has for its pl. أُمُورٌ. (Msb, TA.) [But I think that أَوَامِرُ may be properly and originally pl. of اآمِرَةٌ, for اآيَةٌ اآمِرَةٌ, or the like. MF says that, accord. to the T and M, the pl. of أَمْرٌ in the sense explained in the beginning of this paragraph is أُمُورٌ: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, الأَمْرُضِدُّ النَّهْىَ وَاحِدُ الأُمُور, but قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ نَقِيضُ النَّهْىِ وَاحِدُ الأُمُورِ, evidently meaning that أَمْرٌ signifies the contr. of نَهْىٌ, and is also, in another sense, the sing. of أُمُورٌ.] [Hence,] أُولُو الأَمْرِ Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) And أَمْرُاللّٰهِ The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, أَتَي أَمْرُ اللّٰهِ فَلَا تَسْتَعْجِلُوهُ, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) And الأَمْرُ قَرِيبٌ The resurrection, or the time thereof, is near. (Mgh, from a trad.) And مَا فَعَلْتُهُ عَنْ أَمْرِى, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also الأَمْرُ, in grammar, signifies The imperative form of a verb.] ― -b2- Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. شَأْنٌ: (M, F, TA:) and حَالٌ, (Msb, TA,) and حَالَةٌ: (Msb:) and حَادِثَةٌ: (K:) and فِعْلٌ: (MF, TA:) and a thing that is said; a saying: (TA voce أُولُو, at the end of art. ال:) pl. أُمُورٌ; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, أَمْرُ فُلَانٍ مُسْتَقِيمٌ [ The affair, or the like, of such a one is in a right state ]: and امُورُهُ مُسْتَقِيمَةٌ [ His affairs are in a right state ]. (S, A.) And شَتَّتَ أَمْرَهُ He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. شعب.) [امر seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] ― -b3- أَمْرٌ كُلِّىٌّ [ A universal, or general, prescript, rule, or canon ]. (Msb voce قَاعِدَةٌ, KT voce قَانُونٌ, &c.)

اـِمْرٌ أمار أمر امر مار مر آمر a subst. from أَمِرَالِأَمْرُ in the sense of اِشْتَدَّ; (S;) or a subst. from أَمِرَ as signifying كَثُرَ and تَمَّ; (M;) (assumed tropical:) [ A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like أَمِرٌ, q. v.,] in the Kur [xviii. 70], لَقَدْ جِئْتَ شَيْئًا اـِمْرًا (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than نَكْرًا, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from أَمِرَ القَوْمُ as meaning كَثُرُوا. (Ks.)

أَمَرٌ ذ a coll. gen. n. of which أَمَرَةٌ (q. v.) is the n. un. -A2- See also تَأْمُورٌ.

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

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

اـِمْرَةٌ أمار أمر أمره اـمرة امره امرة مار مر آمر آمره آمرة a subst. from أَمَرَ [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ اـِمَارَةٌ (Mgh, Msb, K) and ↓ أَمَارَةٌ; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., لَعَلَّكَ ساآءَ تْكَ اـِمْرَةُ ابْنِ عَمِّكَ Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) ― -b2- [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, فِى وَجْهِ مَالِكَ تَعْرِفُ اـِمْرَتَهُ (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ اـِمَّرَتَهُ, and ↓ اـِمّرَتَهُ, which latter is a dial. var. of weak authority, and ↓ أَمَّرَتَهُ, i. e., its increase and abundance: (M:) or ↓ اـِمَّرَتَهُ as meaning its prosperous state; as also ↓ أَمَارَتَهُ, and ↓ أَمْرَتَهُ: (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ تُعْرَفُ اـِمَّرَتُهُ, the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ مأَحْسَنَ أَمَارَتَهُمْ (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ لَا جَعَلَ اللّٰهُ فِيهِ اـِمَّرَةً (assumed tropical:) May God not make an increase to be therein. (T.)

أَمَرَةٌ ذ Stones: (K:) [or a heap of stones: ] or it is the n. un. of أَمَرٌ, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and أَمَرٌ is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ أَمَارٌ and ↓ أَمَارَةٌ; (As, S;) and أَمَرٌ is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ أَمَارٌ and ↓ أَمَارَهٌ: (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ أَمَارٌ [and ↓ أَمَارَةٌ]; and any sign, or mark, that is prepared: (TA:) or a structure like a مَنَارَة [here app. meaning a tower of a mosque ], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is أَمَرٌ. (S, K.) -A2- See also اـِمْرَةٌ.

أَمَارٌ ذ and ↓ أَمَارَةٌ A sign, mark, or token. (As, S Mgh.) See also each voce أَمَرَةٌ, in three places. You say, هِى أَمَارَةُ مَا بَيْنِى وَبَيْنَكَ It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says, اـِذَا طَلَعَتْ شَمْسُ النَّهَارِ فَاـِنَّهَا أَمَارَةُ تَسْلِيمِى عَلَيْكِ فَسَلِّمِى [ When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute ]. (TA.) ― -b2- Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. مَوْعِدٌ: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El- 'Ajjáj says, اـِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ اـِلَي أَمَارٍ وَأَمَارِ مُدَّتِى When He (meaning God) brings it, (namely my soul,) by his skilful ordering, and his power, [ and it is thus brought, or it thus comes, to a set time, and ] to the time of the end of my appointed period: امارمدّتى being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find وَأَمَارٌ مُدَّتِى.])

أَمُورٌ ذ [an intensive epithet from أَمَرَهُ]. You say, اـِنَّهُ لَأَمُورٌ بِالْمَعْروفِ وَنَهُوٌّ عَنِ الْمُنْكَرِ Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. نهى, and A. *)

أَمِيرٌ ذ One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with ة: (S, K:) pl. اـُمَرَاآءُ. (M, Msb, K.) ― -b2- A leader of the blind. (M, K.) So in the saying of El-Aashà: اـِذَاكَانَ هَادِى الفَتَى فِى البِلَا دِصَدْرَ القَنَاةِ أَطَاعَ الأَمِيرَا [ When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind ]. (M.) ― -b3- A woman's husband. (A.) ― -b4- A neighbour. (K.) ― -b5- A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, هُوَ أَمِيرِى He is the person with whom I consult. (A.)

أَمَارَةٌ ذ : see اـِمْرَةٌ, in three places: ― -b2- and see also أَمَرَةٌ, in three places; and أَمَارٌ.

اـِمَارَةِ أمار أماره أمارة اـمارة اماره امارة مارى : see اـِمْرَةٌ. ― -b2- الاـِمَارَةُ is also used for صَاحِبُ الاـمَارَةِ, i. e. الأَمِيرُ. (Mgh.)

أَمَّرٌ ذ : see the next paragraph, in two places.

اـِمَّرٌ أمار أمر امر مار مر آمر A man who consults every one respecting his case; as also ↓ أَمِرٌ and ↓ أَمَّارَةٌ: (M:) or a man resembling [ in stupidity ] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ اـِمَّرَةٌ (S, M, K, &c.) and ↓ أَمَّرٌ and ↓ أَمَّرَةٌ, (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., مَنْ يُطِعْ اـِمَّرَةً لَا يَأْكُلْ ثَمَرَةً [ He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ اـِمَّرَةٌ is applied to a woman and to a man: when it is applied to a man, the ة is added to give intensiveness to the signification. (ISh.) The following saying, اـِذَا طَلَعَتِ الشِّعْرَى وَلَا اـِمَّرًا, ↓ سَفَرًا فَلَا تُرْسِلْ فِيهَا اـِمَّرَةً, in rhyming prose, means [ When Sirius rises in the clear twilight, ] send not thou among them ( meaning the camels ) a man without intelligence [ in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence; ] to manage them. (Sh.) ― -b2- Also, (M, K,) and ↓ اـِمَّرَةٌ and ↓ أَمَّرَ and ↓ أُمَّرٌ, (K,) A young lamb: (M, K:) or the first (اـِمَرٌ) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ مَا لَهُ اـِمَّرٌ وَلَا اـِمَّرَةٌ, meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.)

أَمَّرَةٌ ذ : see اـِمَّرٌ, in two places.

اـِمَّرَةٌ أمار أمر أمره اـمرة امره امرة مار مر آمر آمره آمرة : see اـِمَّرٌ, in six places: -A2- and see اـِمْرَةٌ, in four places.

اـِمّرَةٌ أمار أمر أمره اـمرة امره امرة مار مر آمر آمره آمرة : see اـِمْرَةٌ.

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

أَمَّارَةٌ ذ fem. of أَمَّارٌ [q. v.]. ― -b2- See also اـِمَّرٌ.

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

تَأْمُرِىُّ ذ : see تَأْمُورٌ, in two places.

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

تَأْمُورٌ ذ and ↓ تَأْمُورَةٌ are properly mentioned in this art.; the measure of the former being تَفْعُولٌ; (K;) and that of the latter, تَفْعْلولَةٌ: (TA:) not as J has imagined; [who writes them without ء, and mentions them in art. تمر;] (K;) their measures accord. to him being فَاعُولٌ and فَاعُولَةٌ. (TA.) [But in all the senses here explained, they appear to be with and without ء.] ― -b2- The former signifies The soul: (S in art. تمر, where it is written without ء; and M, A, K:) because it is that which is wont to command. (A.) One says, قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ Thy soul, or self, hath known that. (AZ, and T in art. تمر.) ― -b3- The intellect: (M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِي I knew it by my intellect. (M in art. تمر, without ء; and TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning He is the knowing with respect to it. (TA in art. بني.) ― -b4- The heart, (T in art. تمر without ء, and M, A, K,) itself. (M, TA.) Hence the saying, حَرْفٌ فِى تَأْمُورِى خَيْرٌ مِنْ عَشَرَةٍ فى وِ عَائِكَ [ One word in my heart is better than ten in thy receptacle ]. (T in art. تمر, and TA.) ― -b5- The pericardium. (M in art. تمر, without ء.) ― -b6- The core, or black or inner part, or clot of blood, (حَبَّة, M, K, or عَلَقَة, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. تمر, and K,) absolutely: (TA:) and تَأْمُورُ النَّفْسِ signifies the life-blood: (As, S:) or the blood of the body: (S in art. نفس:) and the life of the soul. (M, K.) ― -b7- Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ تَأْمُورَةٌ: (M, K:) and ― -b8- (tropical:) A dye: (M, TA:) and ― -b9- (tropical:) Saffron. (As, K.) ― -b10- [Hence also,] (tropical:) Water. (M, K.) You say, مَا فىِ الرَّكِيَّةِ تَامُورٌ, (T, S in art. تمر, and M,) or تَأْمُورٌ, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) -A2- The wezeer (وَزِير) of a king: (M, K:) because his command is effectual. (TA.) -A3- Any one: as in the saying, مَابِهَا تَأْمُورٌ, (T in art. تمر, A, K,) as also ↓ تُؤْمُورٌ, (T in art. تمر, and K,) each with an augmentative ت, and without ء as well as with it, accord. to Er-Radee and others, (TA,) and ↓ تَأْمُرِىُّ, and ↓ تَأْمُورِىُّ, (M,) and ↓ تُؤْمُرِىُّ, (T in art. تمر, M, TA,) or without ء, (S, M, K, in art. تمر,) and ↓ أَمَرٌ, (M, K,) There is not in it (i. e. in the house, الدار, M, A, TA) any one. (M, A, K, and T and S in art. تمر.) You say also, بِلَادٌ خَلَاآءٌ ↓ لَيْسَ فِيهَا تُومُرِىٌّ Vacant regions wherein is not any one. (S in art. تمر.) ↓ تُؤْمُرِىٌّ (M, K) and ↓ تُومُرِىٌّ (S in art. تمر) and ↓ تَأْمُورِىٌّ and ↓ تَأْمُرِيٌّ (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, أَحْسَنَ مِنْهَا ↓ مَا رَأَيْتُ تُومُرِيَّا I have not seen a human being, or creature, more beautiful than she: (S and M in art. تمر:) and مَا رَأَيْتُ أَحْسَنَ مِنْهُ ↓ تُومُرِيَّا [ I have not seen a man more beautiful than he ]. (T and S in art. تمر.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) ― -b2- Also Anything: as in the saying أَكَلَ الذِّئْبُ الشَّاةَ فَمَا تَرَكَ مِنْهَا تَامُورًا [ The wolf ate the sheep, or goat, and left not of it anything ]. (T and S in art. تمر.) -A4- A child, young one, or fœtus syn. وَلَدٌ. (M, K.) -A5- The receptacle (وِعَاآء) of the child, young one, or fœtus. (M in art. تمر, without ء; and K.) ― -b2- A وِعَاآء [ in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c. ]. (M, K.) Hence the saying, أَنْتَ أَعْلَمُ بِتَأْمُورِكَ Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) ― -b3- Also, (K,) and ↓ تَأْمُورَةٌ, (M, [in which the former is not given in the following senses,] and K,) or ↓ تَامُورَةٌ, (S in art. تمر,) A ewer, syn. اـِبْرِيقٌ, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a حُقَّة (M, K, TA) in which wine is put. (TA.) ― -b4- Also the first, (M, K,) or ↓ third, (T and S in art. تمر,) The chamber, or cell, (صَوْمَعَة, T and M in art. تمر, without ء, and S and K, and نامُوى, M, K,) of a monk. (M, K.) ― -b5- And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. تمر,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ فُلَانٌ أَسَدٌ فِى تَامُورَتِهِ (tropical:) Such a one is a lion in his covert: (T and S in art. تمر:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) -A6- Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. تمر without ء, and K.) -A7- See also يَأْمُورٌ.

تُؤْمُورٌ ذ A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. تَاآمِيرُ. (K.) [See أَمَرَةٌ.] -A2- See also تَأْمُورٌ.

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

تَأْمُورِىٌّ ذ : see تَأْمُورٌ, in two places.

مِئْمَرٌ ذ Counsel; advice: as in the saying, فُلَانٌ بَعِيدٌ مِنَ المِئْمَرِ قَرِيبٌ مِنَ المِئْبَرِ Such a one is far from counsel, or advice: near to calumny, or slander. (A.)

مُؤَمَّرٌ ذ Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) ― -b2- (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) ― -b3- (assumed tropical:) A spear-head (T, TA) sharpened; syn. مُحَدَّدٌ. (T, M, K, TA.) ― -b4- Distinguished, or defined, (مُحَدَّدٌ,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. مُوْسُومٌ. (K, TA.)

مَأْمُورٌ ذ [pass. part. n. of أَمَرَهُ, q. v.]. ― -b2- It is said in a trad., (S, &c.,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ وَسِكَّةٌ مَأْبُورَةٌ (tropical:) The best of property are a prolific filly [ and a row of palm-trees, or perhaps a tall palmtree, fecundated ]; (AZ, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet مأمورة thus used is said to be tropical:) [or] مأمورة is thus for the sake of conformity to مأبورة, and is originally مُؤْمَرَةٌ, (S, M, * K,) from اآمَرَهَا اللّٰهُ: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to AZ, it signifies made to have abundant offspring, from أَمَرَ اللّٰهُ المُهْرَةَ, meaning “God made the filly to have abundant offspring,” a dial. var. of اآمَرَهَا, as A 'Obeyd also asserts it to be. (TA.)

مَاآمِرُ ماآمر and مَاآمِيرُ: see what next follows.

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

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

اـَمْس أمس أمسى امس ماس مس مسى ومس , meaning Yesterday, or the day before the present day (Msb, K) by one night, (K,) and tropically applied to (tropical:) what is before that, (Msb,) or a short time before, (Bd in x. 25,) [used as a subst. and as an adv.,] is indecl., with any of the three vowels for its termination: (K:) [written أَمْسِ and أمْسَ and أمْسُ:] or it is an adv. n., indecl., with kesr for its termination, unless made indeterminate, or made determinate [be the article ال]; and sometimes indecl. with fet-h: (EzZejjájee, M, TA:) or, accord. to I Hsh, the termination with fet-h is a rejected form; and that with damm is not mentioned by any of the grammarians: (TA:) but مُذْ أَمْسَ [ Since yesterday ] occurs, used by poetic licence: (Sb, S:) أَمْس is a noun of which the last letter is made movent to avoid the concurrence of two quiescent letters: and the Arabs differ respecting it: (S:) most of them make it indecl., with kesr for its termination, when it is determinate [without the article ال]: but some of them make it [imperfectly] decl. when it is determinate [in the same manner]: (S, K: *) [accord. to the most approved usage,] you say, [رَأَيْتُهُ أَمْسِ, and بِالأَمْسِ, which is more common, and الأَمْسَ, I saw him yesterday; and] مَا رَأَيْتُهُ مُذْأَمْسِ [ I have not seen him since yesterday ]; and if you have not seen him [since the day next] before that, you say, مَا رَأَيْتُهُ مُذْ أَوَّلُ مِنْ أَمْسِ [ I have not seen him since the day before yesterday ]; and if you have not seen him [since] two days before that, you say, مَا رَأَيْتُهُ مُذْ أَوَّلُ مِنْ أَوَّلَ مِنْ أَمْسِ [ I have not seen him since the day before the day before yesterday ]. (ISk, TA.) The phrase رَأَيْتُهُ أَمْسٍ [ I saw him yesterday ] has also been heard, but it is extr. (K.) The people of El-Hijáz make أَمْس indecl., with kesr for its termination; and the Benoo-Temeem do the same when it is in the accus. or gen. case; but these latter make it [imperfectly] decl. when it is in the nom. case, saying, ذَهَبَ أَمْسُ بِمَا فِيهِ [ Yesterday has gone with what happened during it ]; whereas the people of El-Hijáz say, ذَهَبَ أَمْسِ بِمَا فِيهِ, because it is [held by them to be] indecl. on account of its implying that it has the determinative article ال [understood as prefixed to it], the kesreh being added to avoid the concurrence of two quiescent letters; while the Benoo-Temeem hold it to be, in the nom. case, a deviation from الاـَمْسُ, and therefore imperfectly decl., because of its being determinate, [and so resembling a proper name,] and its deviation from the original form, like سَحَرُ in the like case: (IB, TA:) all of the Arabs, however, make it decl. when the article ال is prefixed to it, (S, K, *) and when it is made indeterminate, or is prefixed to another noun: (S:) they say, using it indeterminately, كُلُّ غَدٍ صَائِرٌ أَمْسٍا [ Every morrow becomes a yesterday ]; (S, * IB;) and making it determinate by the article ال, they say, كَانَ الأَمْسُ طَيِّبًا [ The yesterday was good ], (IB,) and مَضَي الأَمْسُ المُبَارَكُ [ The blessed yesterday has past ]; (S;) and prefixing it to another noun, كُلُّ أَمْسِنَا كَانَ طَيِّبًا [ All of our yesterday was good ], (IB,) and مَضَى أَمْسُنَا [ Our yesterday has past ]: (S:) [therefore,] in the following verse, وَاـِنِّى وَقَفْتُ اليَوْمَ وَالأَمْسِ قَبْلَهُ بِبَابِكَ حَتَّى كَادَتِ الشَّمْسُ تَغْرُبُ [ And verily I stood to-day, and yesterday before it, at thy door until the sun was almost setting ], (thus related by IAar in two different ways, الأَمْسِ and الأَمْسَ,) if we read الأَمْسِ, the ال is redundant, because it is implied in the word أَمْسِ; but if we read الأَمْسَ, the ال is not implied in أَمْسَ, and therefore is prefixed to make it determinate. (IJ, M.) The pl. is اآمُسٌ and اآمَاسٌ, (Zj, K,) both pls. of pauc., (Zj, TA,) and أمُوسٌ, (Zj, K, TA, [in the CK, incorrectly, امُوْسٌ,]) which is a pl. of mult. (Zj, TA.) There is no dim. form of أَمْس; like as there is none of غَدٌ and البَارِحَةُ and كَيْفَ and أَيْنَ and مَتَى and أَىُّ and مَا and عِندَ and the names of the months and those of the days of the week, except الجُمْعَةُ. (Sb, S.)

اـِمْسِىٌّ أمس أمسى أمسي أمسيي امسى امسي مسى , contr. to analogy, (M, TA,) and أَمْسِىٌّ [which is agreeable with analogy] is allowable, as related by Sgh on the authority of Fr, but the former is the more chaste, (TA,) Of, or relating to, or belonging to, yesterday. (M, TA.)

1 أَمَلَهُ ذ , (T, S, M, &c.,) aor. اَمُلَ , (T, S, M, Msb,) and اَمِلَ , (so in the M accord. to the TT,) inf. n. أَمَلٌ, (T, S, M, &c.,) this being the inf. n. accord. to IJ, [as distinguished from أَمْلٌ and اـِمْلٌ,] (M,) He hoped it; or hoped for it; syn. رَجَاهُ; (S, * M, * [see أَمَلٌ below,] K;) meaning, what was good for him; (S;) as also ↓ أمَلهُ, (T, * M, K,) inf. n. تَأميلٌ: (S, T:) or he expected it; [or had a distant, or remote, expectation of it; for] it is mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote; as in the saying of Zuheyr, أَرْجُو وَاآمُلُ أَنْ تَدْنُو مَوَدَّتُهَا [ I hope, and have a distant expectation, that her love may approach ]: he who has determined upon a journey to a distant town or country says, أَمَلْتُ الوُصُولَ [ I have formed an expectation, or a distant expectation, of arriving ]; but he does not say, طَمِعْتُ until he has become near thereto; for طَمَعٌ relates only to that of which the occurrence, or coming to pass, is [deemed] near: and الرَّجَاآءُ is between الأَمَلُ and الطَّمَعُ; for it is sometimes attended with fear that the thing expected may not come to pass, wherefore it is used in the sense of fear; and when the fear is strong, [lest the thing expected should not come to pass, it denotes distant expectation, and thus] it is used in the sense of الأَمَلُ; whence the usage in the verse of Zuheyr; but otherwise it is used in the sense of الطَّمَعُ: (Msb:) or الرجاء signifies the expectation of benefit, or advantage, from some preceding cause or means: so says El-Harállee: or it is properly syn. with الأَمَلُ; and in common conventional language, means the clinging of the heart to the coming to pass of a future desired event: so says Ibn-El-Kemál: or, accord. to Er-Rághib, an opinion requiring the coming to pass of an event in which will be a cause of happiness: (TA:) and ↓ أمّلهُ, inf. n. تَأْمِيلٌ, signifies he expected it much; and is more commonly used than the form without teshdeed. (Msb.)

2 اَمَّلَ see 1, in two places. -A2- تَأْمِيلٌ also signifies The inducing [one] to hope or expect. (KL.)

5 تأملالشَّىءِ ذ [ He considered the thing, or studied it, or contemplated it, carefully, or attentively, with investigation; ] he looked at the thing endeavouring to obtain a clear knowledge of it: (S:) or i. q. تَدَبَّرَهُ; (Msb, TA;) i. e., (Msb,) he looked into the thing, considered it, examined it, or studied it, repeatedly, (Msb, TA,) in order to know it, or until he knew it, (Msb,) or in order to ascertain its real case: (TA:) or he looked intently, or hardly, at, or towards, the thing: (TA:) or تأمّل signifies he acted, or proceeded, deliberately, not hastily, syn. تَثَبَّتَ, (T, M,) or he paused, or waited, syn. تَلَبِّثَ, (K,) in an affair, and in consideration; (M, K, TA;) he paused, and acted with deliberation. (TA.) فِيهِ تَأَمُّلٌ [meaning It requires careful, or attentive, consideration, or simply it requires consideration, ] is a phrase [of frequent occurrence in the larger lexicons &c., used to imply doubt, and also to insinuate politely that the words to which it relates are false, or wrong,] like فِيهِ نَظَرٌ [q. v.]. (MF in art. صفح.)

أَمْلٌ ذ : see أَمَلٌ.

اـِمْلٌ أمال أمل أملى امل مال مل ملا ملى آمل : see أَمَلٌ.

أَمَلٌ ذ (T, S, M, Msb, K) and ↓ اـٍِمْلٌ (IJ, M, K) and ↓ أَمْلٌ, (K,) the first of which is an inf. n., accord. to IJ, (M,) and is the form commonly known, (TA,) Hope; syn. رَجَاآءٌ: (S, M, K:) or expectation; [or distant, or remote, expectation; being] mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote: applied also to an affection of the heart from some good to be attained: (Msb, TA: [in both of which are further explanations, for which see 1:]) ↓ اـِمْلَةٌ, also, signifies the same as أَمَلٌ, (S, M, K,) or تَاـْمِيلٌ; (Lh, M, K;) [or a manner of hoping or expecting; for J adds,] and it is like جِلْسَةٌ and رِكْبَةٌ: (S:) and ↓ مُؤَمَّلٌ, likewise, signifies the same as اـَمَلٌ: (TA:) the pl. of أمَلٌ and اـَمْلٌ and أَمْلٌ is اآمَلٌ. (M, * K, TA.) You say, خَابَ سَعْيُهُ وَأَمَلُهُ [ His labour, and his hope, or expectation, were disappointed, frustrated, or balked ]. (A and TA in art. خيب.) And ↓ مَا أَطْوَلَ اـَمْلَتَهُ How far-reaching is his hope, or expectation! (T, * S, M, K:) [or his manner of hoping or expecting! ] from الأَمَلُ. (T.) ― -b2- Also, the first, An object of hope. (Jel in xviii. 44.)

اـِمْلَةٌ أمل أملى أمله امله املة ملا ملى آمل آمله آملة : see أَمَلٌ, in two places.

اآمِلٌ اآمل act. part. n. of 1; [ Hoping: or] expecting. (Msb.) [See 1.]

مُؤَمَّلٌ ذ One whose beneficence may be hoped for. (Har p. 183.) ― -b2- المُؤَمَّلُ The eighth of the horses that are started together in a race; (K;) these being ten: (TA:) or the ninth thereof: (TA in explanation of السُّكَيْتُ:) or the seventh thereof. (Ham p. 46.) -A2- See also أَمَلٌ.

مَأْمُولٌ ذ pass. part. n. of 1; [ Hoped: or] expected. (Msb.)

1 أَمِنَ ذ , (T, S, M, &c.,) aor. اَمَنَ , (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and اـِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and اـِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and اآمنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and اآمِنٌ [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَاـْمَنُ عَلَى نَفْسِهِ [ He is secure, or safe, or free from fear, for himself ]. (M.) And أَمِنَ البَلَدُ, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle مِنْ; as in أَمَنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of, ] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ أَخْبَرَهُ [ He was secure from, or free from fear of, the lying of him who informed him ]. (M.) And لَا اآنَنُ أَنْ يَكُونَ كَذلِكَ [ I am not free from fear of its being so; I am not sure but that it may be so ]. (Mgh in art. نبذ; and other lexicons passim.) And, of a strong-made she camel, أَمِنَتْ أَنْ تَكُونَ ضَعَيفَةً [ She was secure from, or free from fear of, being weak ]: (M: [in a copy of the S أُمِنَتْ:]) and أَمِنَتِ العِثَارَ وَالاـَعْيَاآءٍ [ She was secure from, or free from fear of, stumbling, and becoming jaded ]: (M:) and أُمِنَ عِثَارُهَا [ Her stumbling was not feared ]. (So in a copy of the S.) And, of a highly-prized camel, أُمِنَ أَنْ يُنْحَرَ [ It was not feared that he would be slaughtered; or his being slaughtered was not feared ]. (M.) [أَمنَهُ sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] ― -b2- أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K ↓ اآمَنَهُ] and ↓ أمّنهُ (inf. n. تَأْمِينٌ K) and ↓ ائتمنهُ ([written with the disjunctive alif اِيتَمَنَهُ, and] also written اِتَّمَنَهُ, on the authority of Th, which is extr., like اِتَّهَلَ [&c.], M) and ↓ استأمنهُ all signify the same (M, K, TA) [ He trusted, or confided, in him; (as also اآمن بِهِ, q. v.;) he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person: these meanings are vaguely indicated in the M and K and TA.]. You say, يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ [ Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness ]. (T, M.) And أَمِنَهُ عَلَى كَذَا (S, Mgh, * Msb *) and ↓ ائتمنهُ عَلَيْهِ, (S, Msb, K,) [ He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it; ] he made him, or took him as, أَمِين over such a thing. (Mgh.) Hence, in a trad., the مُؤَذِّن is said to be مُؤْتَمَنٌ; i. e. النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا ↓ يَأْتَمِنُهُ [ Men trust, or confide, in him with respect to the times in which he calls to prayer ], and know, by his calling to prayer, what they are commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ and [تَأْمَنَّا] with idghám [i. e. What aileth thee that thou dost not trust, or confide, in us with respect to Joseph? or, that thou dost not give us charge over Joseph? ]; (S;) meaning, why dost thou fear us for him? (Bd;) some pronouncing the verb in a manner between those of the former and the latter modes of writing it; but Akh says that the latter is better: (S:) some read تِيمَنَّا. (Bd.) You say also, ↓ اُوتُمِنَ فُلَانٌ [ Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ء into و; in like manner as you change it into ى when the first is with kesr, as in اِيتَمَنَهُ; and into ا when the first is with fet-h, as in اآمَنَ. (S.) The phrase أَمَانَةً ↓ اُوتُمِنَ, in a saying of Mohammad, if it be not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [ He was asked to take care of a deposite; or he was intrusted with it ]. (Mgh.) [You also say, أَمِنَهُ بِكَذَا, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68.] -A2- أَمُنَ, (M, Mgh, K,) or أَمِنَ, (Msb,) inf. n. أَمَانَةٌ, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.)

2 أمّنهُ ذ , inf. n. تَأْمِينٌ: see 4: ― -b2- and see also أَمِنَهُ. -A2- أمّن, inf. n. as above, also signifies He said اآمِينَ or أَمِينَ, (T, S, Msb,) after finishing the Fátihah, (T,) or عَلَي الدُّعَاآءِ on the occasion of the prayer, or supplication. (Msb.)

4 اآمَنَ اآمن is originally أَأْمَنَ; the second ء being softened. (S.) You say, اآمنهُ, [inf. n. اـِيمَانٌ;] (S, M, Msb;) and ↓ أمّنهُ, [inf. n. تَأْمِينٌ;] (M, TA;) meaning He rendered him secure, or safe; (Msb;) he rendered him secure, or free from fear; (S, M, TA;) contr. of أَخَافهُ: (TA:) so in اآمَنْتُهُ مِنْهُ I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, اآمَنَ عِبادَهُ مِنْ أَنْ يَظْلِمَهُمْ [ He hath rendered his servants secure from his wronging them ]. (S.) And يُؤْمِنُ عِبَادَهُ مِنْ عَذَابِهِ [ He rendereth his servants secure from his punishment ]. (M.) You say also, اآمَنْتُ الأَسِيرَ, meaning I gave, or granted, الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter, ] to the captive. (Msb.) And اآمَنَ فُلَانٌ الَعَدُوَّ [ Such a one granted security, &c., to the enemy ], inf. n. as above. (T.) It is said in the Kur ch. ix. [verse 12], accord. to one reading, لَا اـِيمَانَ لَهُمْ They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) -A2- اـِيمَانٌ also signifies The believing [a thing, or in a thing, and particularly in God]; syn. تَصْدِيقٌ; (T, S, &c.;) by common consent of the lexicologists and other men of science: (T:) its primary meaning is the becoming true to the trust with respect to which God has confided in one, by a firm believing with the heart; not by profession of belief with the tongue only, without the assent of the heart; for he who does not firmly believe with his heart is either a hypocrite or an ignorant person. (T, TA.) Its verb is intrans. and trans. (TA, from a Commentary on the Mutowwal.) You say, اآمَنَ, meaning He believed. (T.) And it is said to be trans. by itself, like صَدَّقَ; and by means of بِ, considered as meaning اِعْتِرَافٌ [or acknowledgment ]; and by means of لِ, considered as meaning اـِذْعَانٌ [or submission ]. (TA.) [Thus] you say, [اآمنهُ and] اآمن بِهِ, (inf. n. اـِيمَانٌ, T, K,) namely, a thing. (T, M.) And اآمن بِاللّٰهِ He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that اآمن بِهِ [or اآمَنَهُ] properly signifies اآمَنَهُ التَّكْذِيبَ [ He rendered him secure from being charged with lying, or falsehood ]; and that the meaning he believed him or in him, is tropical; but this is at variance with what its author says in the A; and Es-Saad says that this latter meaning is proper. (TA.) The phrase in the Kur [ix. 61], وَيُؤْمِنُ لِلْمؤْمِنِينَ, accord. to Th, means And he believeth the believers; giveth credit to them. (M.) ― -b2- Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], ذلِكَ بأَنَّهُمْ اآمَنُوا ثُمَّ كَفَرُوا That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) ― -b3- Also (assumed tropical:) The trusting, or confiding, or having trust or confidence. (M, K.) [You say, اآمن بِهِ, meaning He trusted, or confided, in him, or it: for] the verb of ايمان in this sense is trans. by means of بِ without implication; as Bd says. (TA.) [And it is also trans. by itself: for] you say, مَا اآمَنَ أَنْ يَجِدَ صَحَابَةً, meaning (tropical:) He trusted not that he would find companions; (M, * K, * TA;) said of one who has formed the intention of journeying: or the meaning is مَا كَادَ [i. e. he hardly, or scarcely, found &c.; or he was not near to finding &c.]. (M, K.) See also أَمِنَهُ. ― -b4- Also The manifesting humility or submission, and the accepting the Law, (Zj, T, * K,) and that which the Prophet has said or done, and the firm believing thereof with the heart; (Zj, T, M;) without which firm belief, the manifesting of humility or submission, and the accepting that which the Prophet has said or done, is termed اـِسْلَامٌ, for which one's blood is to be spared. (T.) [In this sense, it is trans. by means of لِ, accord. to some, as shown above; or by means of بِ, for, accord. to Fei,] you say, اآمَنْتُ بِاللّٰهِ, inf. n. as above, meaning I submitted, or resigned, myself to God. (Msb.) [There are numerous other explanations which it is needless to give, differing according to different persuasions. ― -b5- See also اـِيمَان below.]

8 اـِاْتَمَنَ see 1, in five places.