Lane's Lexicon (Edward Lane, 1863)

10 استأمنهُ ذ He asked, or demanded, of him الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter ]. (T, * Msb, TA.) ― -b2- See also أَمِنَهُ. ― -b3- استأمن اـِلَيْهِ He entered within the pale of his أمَان [or protection, or safeguard ]. (S, Msb.)

أَمْنٌ ذ [an inf. n. of أَمِنِ: as a simple subst. it signifies Security, or safety: (see أَمِنَ:) or] security as meaning freedom from fear; contr. of خَوْفٌ; (S, M, K;) as also ↓ اـِمْنٌ (Zj, M, K) and ↓ أَمِنٌ (M, K) and ↓ أَمَنَهُ (S, M, K) [and ↓ اـِمْنَةٌ (see أَمِنَ)] and ↓ أَمَانٌ and ↓ اآمِنٌ, (M, K,) which last is an inf. n. of أَمِنَ [like the rest], (MF,) or a subst. like فَالِجٌ; (M;) and ↓ أَمَانَةٌ is syn. with أَمَانٌ, (S,) both of these signifying security, or safety, and freedom from fear: (PS:) or أَمْنٌ signifies freedom from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, ease of mind, and freedom from fear. (El-Munáwee, TA.) You say, أَنْتَ فِى أَمْنٍ [ Thou art in a state of security ], (T, M,) مِنْ ذَاكَ [ from that ]; and ↓ فى أَمَانٍ signifies the same; (T;) and so ↓ فى اآمِنٍ. (M.) And نُعَاسًا ↓ أَمَنَةً, in the Kur [iii. 148], means Security (أَمْنًا) [and slumber ]. (S.) ↓ أَمَانٌ also signifies Protection, or safeguard: and [very frequently] a promise, or an assurance, of security or safety; indemnity; or quarter: in Pers. Pَنَاهْ and زِنْهَارٌ: (KL:) syn. اـِلُّ. (K in art. ال.) You say, ↓ دَخَلَ فِى أَمَانِهِ [ He entered within the pale of his protection, or safeguard ]. (S, Msb.) [And اللّٰهِ ↓ كُنٌ فِى أَمَانِ Be thou in the protection, or safeguard, of God. ] And ↓ أَعْطَيْتُهُ الأَمَانَ [ I gave, or granted, to him security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter ]; namely, a captive. (Msb.) And طَلَبَ ↓ مِنْهُ الأَمَانَ [ He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) ― -b2- أَمْنًا in the Kur ii. 119 means ذَا أَمْن [ Possessed of security or safety ]: (Aboo-Is-hák, M:) or مَوْضِعَ أَمْنٍ [ a place of security or safety; like مَأْمَنًا]. (Bd.) ― -b3- See also اآمِنٌ. ― -b4- You say also, مَا أَحْسَنَ أَمْنَكَ, and ↓ أَمَنَكَ, meaning How good is thy religion! and thy natural disposition! (M, K.)

اـِمْنٌ أمن أمنن امن من منا منى آمن آمنن : see أَمْنٌ.

أَمَنٌ ذ : see أَمْنٌ, first and last sentences.

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

اـِمْنَةٌ أمن أمنه أمننه امنه امنة من منا منى آمن آمنه آمننه آمنة : see أَمْنٌ.

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

أُمَنَةٌ ذ : see أَمَنَةٌ, in two places.

أَمَانٌ ذ : see أَمْنٌ, in seven places.

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

أَمينٌ ذ Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ أُمَّانٌ; (S, M, K;) i. q. ↓ مَأْمُونٌ (S, M, K) and ↓ مُؤْتَمَنٌ: (ISk, T, K:) [ a person in whom one trusts or confides; a confidant; a person intrusted with, or to whom is confided, power, authority, control, or a charge, عَلَى شَىْءٍ over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, or disposal, thereof; a confidential agent, or superintendent; a commissioner; a commissary; a trustee; a depositary; ] a guardian: (TA:) trusty; trustworthy; trustful; confidential; faithful: (Mgh, Msb: *) pl. أُمَنَاآءُ, and, accord. to some, ↓ أَمَنَةٌ, as in a trad. in which it is said, أَصْحَابِى أَمَنَةٌ لِأُمَّتِى, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ اآمِنٌ [app. in a sense mentioned below in this paragraph, so that the meaning in this trad. is my companions are persons who accord trust, or confidence, to my people ]. (TA.) Hence, أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى [ Knowest thou not, O Asmà (أَسْمَاآء, curtailed for the sake of the metre), mercy on thee! or woe to thee! that I have sworn an oath that I will not act treacherously to him in whom I trust? ] i. e. ↓ مَأْمُونِى: (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ اآمِنِى. (M.) [Hence also,] الأَمِينُ فِى القِمَارِ, (K voce مُجُمِدٌ, &c.,) or أَمِينُ, القِمَارِ, [ The person who is intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or] he who shuffles the arrows; الَّذِى. يَضْرِبُ بِالقِدَاحِ. (EM p. 105.) [Hence also,] الرُّوحُ الأَمِينُ [ The Trusted, or Trusty, Spirit ]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ أُمَّانٌ, mentioned above, and occurring in a verse of El-Aashà, applied to a merchant, is said by some to mean Possessed of religion and excellence. (M.) ↓ مُؤْتَمَنٌ is applied, in a trad., to the مُؤَذِّن, as meaning that men trust, or confide, in him with respect to the times in which he calls to prayer, and know by his call what they are commanded to do as to praying and fasting and breaking fast. (Mgh.) المُعَامَلَةِ ↓ هُوَ مَأْمُونُ means He is [ trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) ― -b2- An aid, or assistant; syn. عَوْنٌ [here app. meaning, as it often does, an armed attendant, or a guard ]; because one trusts in his strength, and is without fear of his being weak. (M.) ― -b3- (assumed tropical:) The strong; syn. قَوِىٌّ. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of عون; for which قوى may be a mistranscription; but see أَمُونٌ.]) ― -b4- One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ اآمِنٌ, of which see an ex. voce حَذِرٌ;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) ― -b5- See also اآمِنٌ, in five places. -A2- And see اآمِينَ.

أَمَانَةٌ ذ : see أَمْنٌ, first sentence. ― -b2- Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; (M, Mgh, K;) as also ↓ أَمَنَةٌ. (M, K.) أَمَانَةُ اللّٰهِ [for أَمَانَةُ اللّٰهِ قَسَمِي or مَا أُقْسِمُ The faithfulness of God is my oath or that by which I swear ] is composed of an inf. n. prefixed to the agent, and the former is in the nom. case as an inchoative; the phrase being like لَعَمْرُ اللّٰهِ, as meaning an oath; and the enunciative being suppressed, and meant to be understood: accord. to some, you say, أَمَانَةَ اللّٰهِ [app. for نَشَدْتُكَ أَمَانَةَ اللّٰهِ I adjure thee, or conjure thee, by the faithfulness of God, or the like ], making it to be governed in the accus. case by the verb which is to be understood: and some correctly say, وَأَمَانَةِ اللّٰهِ [ By the faithfulness of God ], with the و which denotes an oath: (Mgh:) or this last is an oath accord. to Aboo-Haneefeh; but Esh-Sháfi'ee does not reckon it as such: and it is forbidden in a trad. to swear by الأَمَانَة; app. because it is not one of the names of God. (TA.) [Or these phrases may have been used, in the manner of an oath, agreeably with explanations here following.] -A2- A thing committed to the trust and care of a person; a trust; a deposite; (Mgh, Msb;) and the like: (Msb:) property committed to trust and care: (TA:) pl. أَمَانَاتٌ. (Mgh, Msb.) It is said in the Kur [viii. 27], وَتَخُونُوا أَمَانَاتِكُمْ [ Nor be ye unfaithful to the trusts committed to you ]. (Mgh.) And in the same [xxxiii. 72], اـِنَّا عَرَضْنَاالأَمَانَةَ عَلَى السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْاـِنْسَانُ [ Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. to explanations of Bd and others) they refused to take it upon themselves, or to accept it, and they feared it, but man took it upon himself, or accepted it: or, (accord. to another explanation of Bd, also given in the T, and in the K in art. حمل, &c.,) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it: but in explaining what this trust was, authors greatly differ: accord. to some,] الامانة here means obedience; so called because the rendering thereof is incumbent: or the obedience which includes that which is natural and that which depends upon the will: [for] it is said that when God created these [celestial and terrestrial] bodies, He created in them understanding: or it may here [and in some other instances] mean reason, or intellect: [and the faculty of volition: and app. conscience: these being trusts committed to us by God, to be faithfully employed: (see an ex. voce جَذْرٌ:)] and the imposition of a task or duty or of tasks or duties [app. combined with reason or intellect, which is necessary for the performance thereof ]: (Bd:) or it here means prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment: (Jel:) or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory statutes which God has imposed upon his servants: (T, K: *) or, (T, K,) accord. to Ibn-'Omar, [ the choice between ] obedience and disobedience was offered to Adam, and he was informed of the recompense of obedience and the punishment of disobedience: but, in my opinion, he says, (T,) it here means the intention which one holds in the heart, (T, K,) with respect to the belief which he professes with the tongue, and with respect to all the obligatory statutes which he externally fulfils; (K;) because God has confided to him power over it, and not manifested it to any [other] of his creatures, so that he who conceives in his mind, with respect to the acknowledgment of the unity of God, (T, K,) and with respect to belief [in general], (T,) the like of that which he professes, he fulfils the امانة [or trust], (T, K,) and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful thereto, and every one who is unfaithful to that which is confided to him is [termed] حَامِلٌ, (T,) or حَامِلُ الأَمَانَةِ, and مُحْتَمِلُهَا: (Bd:) and by الاـِنْسَانُ is here meant the doubting disbeliever. (T.) ― -b2- Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ. (TA.)

أُمَّانٌ ذ : see أَمينٌ, in two places. -A2- Also One who does not write; as though he were (كَأَنَّهُ [in the CK لاَنَّهُ because he is]) an أُمِّى. (K, TA.) [But this belongs to art. ام; being of the measure فُعْلَانٌ, like عُرْيَانٌ.] ― -b2- And A sower, or cultivator of land; [perhaps meaning a clown, or boor; ] syn. زَرَّاعٌ: (CK:) or sowers, or cultivators of land; syn. زُرَّاعٌ: (K, TA:) in one copy of the K زِرَاع. (TA.)

اآمِنٌ اآمن Secure, safe, or free from fear; as also ↓ أَمِينٌ (Lh, T, * S, * M, Msb, K) and ↓ أَمِنٌ. (M, K.) Hence, in the Kur [xcv. 3], ↓ وَهذَا الْبَلَدِ الْأَمِينِ [ And this secure town ]; (Akh, Lh, T, S, M;) meaning Mekkeh. (M.) بَلَدٌ اآمِنٌ and ↓ أَمِينٌ means A town, or country, or district, of which the inhabitants are in a state of security, or confidence, therein. (Msb.) It is also said in the Kur [xliv. 51], ↓ اـِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ, meaning [ Verily the pious shall be in an abode ] wherein they shall be secure from the accidents, or casualties, of fortune. (M.) [And hence,] ↓ الأَمِينُ is one of the epithets applied to God, (Mgh, K,) on the authority of El-Hasan; (Mgh;) an assertion requiring consideration: it may mean He who is secure with respect to the accidents, or casualties, of fortune: but see المُؤْمِنُ, which is [well known as] an epithet applied to God. (TA.) اآمِنُ المَالِ means What is secure from being slaughtered, of the camels, because of its being highly prized; by المال being meant الاـِبِل: or, as some say, (tropical:) what is highly esteemed, of property of any kind; as though, if it had intellect, it would feel secure from being exchanged. (M.) You say, أَعْطَيْتُهُ مِنْ اآمِنِ مَالِي, (K, TA, [in the CK اآمَنِ,]) meaning (tropical:) I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and مَالِى ↓ مِنْ أَمْنِ which Az explains as meaning of the choice, or best, of my property. (TA: [in which is given a verse cited by ISk showing that أَمْن, thus used, is not a mistranscription for اآمِن.]) And اآمِنُ الحِلْمِ means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) ― -b2- See also أَمِينٌ, in three places: ― -b3- and see اَمِنٌ. -A2- See also أَمِينٌ, in two places.

اآمِينَ اآمين [in the CK, erroneously, اآمِينُ] and ↓ أَمِينَ; (Th, T, S, M, Mgh, Msb, K;) both chaste and well known, (TA,) the latter of the dial. of El-Hijáz, (Msb, TA,) as some say, (TA,) [and this, though the less common, is the original form, for] the medd in the former is only to give fulness of sound to the fet-hah of the أ, (Th, M, Msb, TA,) as is shown by the fact that there is no word in the Arabic language of the measure فَاعِيلٌ; (Msb, TA;) and some pronounce the former اآمِّينَ, (K,) which is said by some of the learned to be a dial. var., (Msb,) but this is a mistake, (S, Msb,) accord. to authorities of good repute, and is one of old date, originating from an assertion of Ahmad Ibn-Yahyà, [i. e. Th,] that اآمِينَ is like عَاصِينَ, by which he was falsely supposed to mean its having the form of a pl., [and being consequently اآمِّينَ,] (Msb, [and part of this is said in the M,]) whereas he thereby only meant that the م is without teshdeed, like the ص in عَاصِينَ; (M;) beside that the sense of قَاصِدِينَ [which is that of اآمِّينَ, from أَمَّ,] would be inconsistent after the last phrase of the first chapter of the Kur [where اآمينَ is usually added]; (Msb;) and sometimes it is pronounced with imáleh, [i. e. “émeena,”] as is said by ElWáhidee in the Beseet; (K;) but this is unknown in works on lexicology, and is said to be a mispronunciation of some of the Arabs of the desert of El-Yemen: (MF:) each form is indecl., (S,) with fet-h for its termination, like أَيْنَ and كَيْفَ, to prevent the occurrence of two quiescent letters together: (T, S, TA:) it is a word used immediately after a prayer, or supplication: (S, * M:) [it is best expressed, when occurring in a translation, by the familiar Hebrew equivalent Amen: ] El-Fárisee says that it is a compound of a verb and a noun; (M;) meaning answer Thou me; [i. e. answer Thou my prayer; ] (M, Mgh;*) or O God, answer Thou: (Zj, T, Msb, K:) or so be it: (AHát, S, Msb, K:) or so do Thou, (K, TA,) O Lord: (TA:) it is strangely asserted by some of the learned, that, after the Fátihah, [or Opening Chapter of the Kur-án,] it is a prayer which implies all that is prayed for in detail in the Fátihah: so in the Towsheeh: (MF:) or it is one of the names of God: (M, Msb, K:) so says El-Hasan (M, Msb) El-Basree: (Msb:) but the assertion that it is for يَا اَللّٰهُ [ O God ], and that اسْتَجِبٌ [ answer Thou ] is meant to be understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb. (T.)

اـِيمَانٌ أيم أيمان اـيمان ايمان يمين [inf. n. of 4, q. v. ― -b2- Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] ― -b3- Sometimes it means Prayer; syn. صَلَاةٌ: as in the Kur [ii. 138], where it is said, وَمَا كَانَ اللّٰهُ لِيُضِيعَ اـِيَمانَكُمْ, (Bd, Jel, TA,) i. e. [ God will not make to be lost ] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) ― -b4- Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.)

مَأْمَنٌ ذ A place of security or safety or freedom from fear; or where one feels secure. (M, TA.)

مُؤْمَنٌ ذ pass. part. n. of اآمَنَهُ. (T.) It is said in the Kur [iv. 96], accord. to one reading, (T, M,) that of Aboo-Jaafar El-Medenee, (T,) لَسْتَ مُؤْمَنًا [ Thou art not granted security, or safety, &c.; or] we will not grant thee security, &c. (T, M.)

مُؤْمِنٌ ذ [act. part. n. of 4; Rendering secure, &c.]. المُؤْمِنُ is an epithet applied to God; meaning He who rendereth mankind secure from his wronging them: (T, S:) or He who rendereth his servants secure from his punishment: (M, IAth:) i. q. المُهَيْمِنُ, (M,) which is originally المُؤَأْمِنُ; [for the form مُفْعِلٌ is originally مُؤَفْعِلٌ;] the second ء being softened, and changed into ى, and the first being changed into ه: (S:) or the Believer of his servants (Th, M, TA) the Muslims, on the day of resurrection, when the nations shall be interrogated respecting the messages of their apostles: (TA:) or He who will faithfully perform to his servants what He hath promised them: (T, TA:) or He who hath declared in his word the truth of his unity. (T.) ― -b2- [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.]

مَأْمُونٌ ذ : see أَمِينٌ, in three places. ― -b2- مَأْمُونَةٌ A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.)

مَأْمُونِيَّةٌ ذ A certain kind of food; so called in relation to El-Ma-moon. (TA.)

مُؤْتَمَنٌ ذ : see أَمِينٌ, in two places.

1 أَمِهَ ذ , aor. اَمَهَ , inf. n. أَمَهٌ, He forgot. (S, K.) Hence the reading of I'Ab, [in the Kur xii. 45,] وَادَّكَرَ بَعْدَ أَمَهٍ [ And he remembered, or became reminded, after forgetting ]. (S.) AHeyth is said to have read بَعْدَ أَمْهٍ; and accord. to AO, أَمْهٌ signifies نِسْيَانٌ [like أَمَهٌ]; but this is not correct. (Az, TA.) ― -b2- He confessed, or acknowledged: (S, K:) occurring in this sense in a trad. of Ez-Zuhree; but not well known. (S.) The reading of I'Ab, mentioned above, بَعْدَ أَمَهٍ, is explained by A'Obeyd as meaning after confessing, or acknowledging. (TA.)

5 تأمّه أُمَّا ذ He adopted a mother; (M, K;) as also تَأَمَّمَهَا. (M in art. ام.)

أُمَّهَةٌ ذ i. q. أُمٌّ [ A mother of a human being and of any animal]: (M, K:) the former is [said by some to be] the original of the latter: (S:) Aboo-Bekr says that the ه in the former is a radical letter: (TA:) or the former applies to a rational creature; and the latter, to [a rational and] an irrational: (K:) or, accord. to Az, the pl. of the former applies to the rational; and that of the latter, to the irrational: (TA:) the former sing. sometimes applies to an irrational creature: (IJ, TA:) [for some further remarks on both of these words and their pls., see the latter of them:] the pl. [of the former] is أُمَّهَاتٌ and [that of the latter is] أُمَّاتٌ: (T, S:) Az says that the امو is added in the former for the purpose of distinguishing between the daughters of Adam [to whom it is generally applied] and other animate beings. (TA.)

1 اآمَتْ اآمت , (S, * M, K, [in the CK, erroneously, اآمَتْ,]) second pers. أَمَوْتِ; (S;) and أَمِيَتْ, (M, K,) like سَمِعَتْ; (K;) and أَمُوَتْ, (Lh, M, K,) like كَرُمَتٌ; (K;) inf. n. أُمُوَّةٌ; (S, M, K;) She (a woman) became a slave; (S, * M, K;) as also ↓ تَأَمَّتْ. (Msb.) -A2- أَمَتِ السِّنَّوْرُ, aor. تَأْمُو, inf. n. أُمَاآءٌ, The cat [ mewed, or] uttered a cry; (S, K;) like مَاآءَ تْ, aor. تَمُوْءُ, inf. n. مُوَاآءٌ. (S.)

2 أَمَّاهَا ذ , (M, K,) inf. n. تَأْمِيَةٌ, (K,) He made her a slave. (M, K.)

5 تَأَمَّتُ ذ : see 1. -A2- تأمّى أَمَةً He took for himself a female slave; (S, M, Msb, K;) as also ↓ اِسْتَأْمَاهَا. (S, K.)

8 هُوَيَأْتَمِى بِهِ ذ He follows his (another person's) example; imitates him; i. q. يَأْتَمُّ بِهِ (TA in the present art.) And ائتمى بِالشَّىْءِ [written with the disjunctive alif اِيتَمَى] is used for ائتَمَّ بِهِ [ He made the thing to be a rule of life or conduct ], by substitution [of ى for م], (M and K in art. ام,) the doubling [of the م] being disapproved. (M in that art.)

10 اـِسْتَأَََْ see 5.

أَمَةٌ ذ , originally اموة, (Msb,) [but whether أَمَوَةٌ or أَمْوَةٌ is disputed, as will be seen in what follows,] A female slave; (M, K;) a woman whose condition is that of slavery; (T;) contr. of حُرَّةٌ: (S:) [in relation to God, best rendered a handmaid: ] dual أَمَتَانِ: (Msb:) pl. اآمٍ, (Lth, T, S, M, Msb, K, &c.,) like قِاضٍ, (Msb,) a pl. of pauc. [respecting which see what follows after the other pls.], (Lth, T,) and اـِمَاآءٌ [the most common form] (T, S, M, Mgh, Msb, K) and اـِمْوَانٌ (T, S, M, Msb, K) and أُمْوَانٌ (K, and so in some copies of the M) and أَمْوَانٌ (K, and so in some copies of the M) [the last, or last but one, accord. to different copies of the M, on the authority of Lh,] and أَمَوَاتٌ, (M, Msb, K,) for which one may say أَمَاتٌ. (Ibn-Keysán, TA.) Accord. to Sb (M) and Mbr (TA) it is originally أَمَوَةٌ, (S, M, K,) because it has for a pl. اآمٍ, (S, M,) which is [originally أَأْمُوٌ,] of the measure أَفْعُلٌ, (Lth, T, S,) like اآكُمٌ, pl. of أَكَمَةٌ, (Sb, M,) and like أَيْنُقٌ, [pl. of نَاقةٌ, which is originally نَوَقةٌ,] for a sing. of the measure فَعْلَةٌ has not a pl. of this form; (S;) and Mbr says that there is no noun of two letters but a letter has been dropped from it, which it indicates by its pl. or dual, or by a verb if it is derived therefrom: (TA:) or it is originally فَعْلَةٌ: (AHeyth, T, K:) AHeyth says that they suppressed its final radical letter, and, forming a pl. from it after the manner of نَخْلَةٌ and نَخْلٌ, instead of saying أَمٌ, which they disliked as being of only two letters, they transposed the suppressed و, changing it into ا, and placing it between the ا and م. (T: [in which this opinion, though it does not account for the termination of the pl. اآمٍ, is said to be preferable.]) One says, جَاآءَ تْنِىً أَمَةُ اللّٰهِ [ The handmaid of God came to me ]: and in the dual, جَاآءَ تْنِى أمَتَا اللّٰهِ: and in the pl., جَاآءَ نِى اـِمَاآءُ اللّٰهِ and اـِمْوَانُ اللّٰهِ and أَمَوَاتُ اللّٰهِ; and one may also say, أَمَاتُ اللّٰه. (Ibn-Keysán, TA.) [ISd says,] وَمَاهُ اللّٰهُ مِنْ كُلِّ أَمَةٍ بحَجَرٍ is mentioned by IAar as said in imprecating evil on a man; but I think it is من كلّ أَمْتِ [ May God cast a stone at him from every elevated place, or the like]. (M.)

أَمَوِىُّ ذ Of, or relating or belonging to, a female slave. (S.)

أُمَيَّةٌ ذ dim. of أَمَةٌ; (S, Msb;) originally أُمَيْوَةٌ. (Msb.)

1 أَنَّ ذ , aor. يَئِنُّ, inf. n. أَنِينٌ and أُنَانٌ (S, M, Msb, K) and تَأْنَانٌ (S, K) and أَنٌّ, (M, K,) He moaned; or uttered a moan, or moaning, or prolonged voice of complaint; or said, Ah! syn.

تَأَوَّهَ ذ ; (M, K;) by reason of pain: (S, TA:) he complained by reason of disease or pain: (TA:) he uttered a cry or cries: (Msb:) said of a man. (S, Msb.) ― -b2- أَنِّتِ القَوْسُ, aor. تَئِنُّ, inf. n. أَنِينٌ, The bow made a gentle and prolonged sound. (AHn, M.) -A2- لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَاآءِ نَجْمٌ means I will not do it as long as there is a star in the heaven: (S, M, K:) أَنَّ being here a dial. var. of عَنَّ. (S.) You say also, مَا أَنَّ فِي الفُرَاتِ قَطْرَةٌ As long as there is a drop in the Euphrates. (T, S.) And لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَاآءٌ [ I will not do it as long as there is rain in the heaven ]. (S.) [It is said in the M that Lh mentions the last two sayings; but it is there indicated that he read قَطْرَةً and سَمَاآءً: and] ISk mentions the saying, لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَاآءِ نَجْمًا, (T, M,) and مَا عَنَّ فِى السَّمَاآءِ نَجْمٌ; (T;) [in the former of which, أَنّ must be a particle (which see below); but it seems that it should rather be اـِنَّ, in this case, as ISd thinks; for he says,] I know not for what reason انّ is here with fet-h, unless a verb be understood before it, as ثَبَتَ or وُجِدَ: [and he adds,] Lh mentions مَا أَنَّ ذلِكَ الجَبَلَ مَكَانَهُ [ as long as that mountain is in its place ]: and مَا أَنَّ حِرَاآءً مَكَانَهُ [ as long as Mount Hirà is in its place ]: but he does not explain these sayings. (M.)

أَنٌ ذ is a pronoun, denoting the speaker, [ I, masc. and fem.,] in the language of some of the Arabs: they say, أَنْ فَعَلْتُ [ I did ], with the ن quiescent: but most of them pronounce it [↓ أَنَ] with fet-h when conjoined with a following word; (Mughnee, K;) saying, أَنَ فَعَلْتُ: (TA:) and [↓ أَنَا] with ا in a case of pause: (Mughnee, K:) and some pronounce it with ا also when it is conjoined with a following word; saying, أَنَا فَعَلْتُ; [as we generally find it written in books;] but this is of a bad dialect: (TA:) [this last assertion, however, requires consideration; for the dial. here said to be bad is that of Temeem, accord. to what here follows:] the Basrees hold that the pronoun consists of the ء and the ن, and that the [final] ا is redundant, because it is suppressed in a case of conjunction with a following word; but the Koofees hold that the pronoun is composed of all the three letters, because the ا is preserved in a case of conjunction with a following word in the dial. of Temeem. (Marginal note in a copy of the Mughnee.) [Accord. to Az,] it is best to say ↓ أَنَا in a case of pause; and ↓ أَنَ in a case of conjunction with a following word, as in أَنَ فَعَلْتُ ذَاكَ [ I did that ]; but some of the Arabs say, فَعَلْتُ ذَاكَ ↓ أَنَا; and some make the ن quiescent in a case of this kind, though this is rare, saying, أَنْ قُلْتُ ذَاكَ [ I said that ]; and Kudá'ah prolong the former ا, saying, قُلْتُهُ ↓ اآنَ. (T.) [Accord. to J,] ↓ أَنَا is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle أَنْ which renders the aor. mansoob; the final ا being for the purpose of showing what is the vowel in a case of pause; but when it occurs in the middle [or beginning] of a sentence, it is dropped, except in a bad dialect. (S.) [Accord. to ISd,] ↓ أَنَ is a noun denoting the speaker; and in a case of pause, you add ا at the end, [saying ↓ أَنَا,] to denote quiescence; (M;) [or] it is better to do this, though it is not always done: (TA:) but it is said, on the authority of Ktr, that there are five dial. vars. of this word; namely, فَعَلْتُ ↓ أَنَ, and ↓ أَنَا, and ↓ اآنَ, and أَنٌ, and ↓ أَنَهٌ, all mentioned by IJ; but there is some weakness in this: IJ says that the ه in ↓ أَنَهٌ may be a substitute for the ا in أَنَا, because the latter is the more usual, and the former is rare; or it may be added to show what is the vowel, like the ه, and be like the ه in كِتَابِيَهْ and حِسَابِيَهٌ. (M.) For the dual, as well as the pl., only نَحْنُ is used. (Az, TA.) ― -b2- It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ أَنْتَ [ Thou, masc.]; ت being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and أَنْ being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ أَنْتِ, (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ أَنْتُمَا, (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be أَنْتَان; but like كُمَا in ضَرَبْتُكُمَا: (M:) and ↓ أَنْتُمٌ and ↓ أَنْتُنَّ, (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) ― -b3- To each of these the ك of comparison is sometimes prefixed; so that you say, ↓ أَنْتَ كَأَنَا [ Thou art like me, or as I ], and ↓ أَنَا كَأَنْتَ [or أَنَ كَأَنْتَ I am like thee, or as thou ]; as is related on the authority of the Arabs; for though the ك of comparison is not prefixed to the [affixed] pronoun, and you say, أَنْتَ كَزَيْدٍ but not أَنْتَ كِي, yet the separate pronoun is regarded by them as being in the same predicament as the noun; and therefore the prefixing it to the latter kind of pronoun is approved. (S.) It is said in the Book of لَيْسَ, by IKh, that there is no such phrase, in the language of the Arabs, as أَنْتَ كِى, nor as أَنَا كَكَ, except in two forged verses; wherefore Sb says that the Arabs, by saying أَنْتَ مِثْلِى and أَنَا مثْلُكَ, have no need of saying أَنْتَ كِى and أَنَا كَكَ: and the two verses are these: وَلَوْلَا البَلَاآءُ لَكَانُوا كَنَا فَلَوْلَا الحَيَاآاـُ لَكُنَّا كَهُمٌ [ And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we ]: and اـِنْ تَكُنْ كِى فِاـِنَّنِي كَكَ فِيهَا اـِنَّنَا فِى المَلَامِ مُصْطَحِبَانِ [ If thou art like me, or as I, verily I am like thee, or as thou, in respect of her, or it, or them: verily we, in respect of blame, are companions ]. (TA.) Az mentions his having heard some of the Benoo-Suleym say, كَمَا أَنْتَنِي, [the latter word being a compound of the pronoun أَنْتَ, regularly written separately, and the affixed pronoun نِى,] meaning Wait thou for me in thy place. (TA.) -A2- It is also a particle: and as such, it is—First, a particle of the kind called مَصْدَرِىٌّ, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor.] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, أُرِيدُ أَنْ تَقُومَ [ I desire that thou stand, or that thou wouldst stand, or that thou mayest stand ]; meaning أُرِيدُ قِيَامَكَ [ I desire thy standing ]. (S.) It occurs in two places: first, in that of the inchoative, or in the beginning of a phrase, so that it is in the place of a nom. case; as in the saying [in the Kur ii. 180], وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ [ And that ye fast is better for you ]; (Mughnee, K;) i. e. صِيَامُكُمْ [ your fasting ]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], أَلَمْ يَأَنِ لِلَّذِينَ اآمَنُوا أَنٌ تَخْشَعَ قُلُوبُهُمْ [ Hath not the time that their hearts should become submissive, i. e. the time of their hearts' becoming submissive, yet come unto those who have believed? ]: and in the [...]

أَنَّ الشَّأْنَ ذ ]: (Mughnee, K: *) and in the phrase, بَلَغَنِى أَنْ قَدْ كَانَ كَذَا وكَذَا [ It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that ( the case is this:) such and such things have been ]; a phrase of this kind, in which أَنْ occurs with a verb, not being approved without قَدْ, unless you say, بَلَغَنِى أَنَّهُ كَانَ كَذَا وَكَذَا: (Lth, T:) [for] when the contracted أَنْ has for its predicate a verbal proposition, of which the verb is neither imperfectly inflected, like لَيْسَ and عَسَى, nor expressive of a prayer or an imprecation, it is separated from the verb, according to the more approved usage, by قَدْ, or the prefix سَ, or سَوْفَ, or a negative, as لَا &c., or لَوْ: (I 'Ak pp. 100 and 101:) but when its predicate is a nominal proposition, it requires not a separation; so that you say, عَلِمْتُ أَنْ زَِيْدٌ قَائِمٌ [ I knew that ( the case was this: ) Zeyd was standing ]; (I 'Ak p. 100;) and بَلَغَنِى أَنْ زَيدٌ خَارِجٌ [ It has come to my knowledge, or been related to me, or been told to me, &c., that ( the case is this:) Zeyd is going, or coming, out, or forth ]; (TA;) except in the case of a negation, as in the saying in the Kur [xi. 17], وأَنْ لَا اـِلهَ اـِلَّا هُوَ [ And that ( the case is this:) there is no deity but He ]. (I 'Ak p. 100.) Thus used, it is originally triliteral, and is also what is termed مَصْدَرِيَّة; [عَلِمَ أَنْ, in the first of the exs. above, for instance, meaning عَلِمَ أَنَّهُ, i. e. عَلِمَ أَنَّ الشَّأْنَ, which is equivalent to عَلِمَ كَوْنَ الشَّأْنِ;] and governs the subject in the accus. case, and the predicate in the nom. case: and its subject must be a pronoun, suppressed, [as in the exs. given above, where it means الشَّأْنِ, and in a verse cited before, commencing أَنْ تَقْرَاآنِ, accord. to A'boo-'Alee,] or expressed; the latter, accord. to the more correct opinion, being allowable only by poetic license: and its predicate must be a proposition, unless the subject is expressed, in which case it may be either a single word or a proposition; both of which kinds occur in the following saying [of a poet]: بِأَنْكَ رَبِيعٌ وغَيْثٌ مَرِيعٌ وَأَنْكَ هُنَاكَ تَكُونَ الثِّمَالَا [he is speaking of persons coming as guests to him whom he addresses, when their provisions are exhausted, and the horizon is dust-coloured, and the north wind is blowing, (as is shown by the citation of the verse immediately preceding, in the T,) and he says, They know that thou art like rain that produces spring-herbage, and like plenteous rain, and that thou, there, art the aider and the manager of the affairs of people ]. (Mughnee. [In the T, for رَبِيعٌ, I find الَّربِيعُ; and for وَأَنْكَ, I there find وَقِدْمًا: but the reading in the Mughnee is that which is the more known.]) [J says,] أَنْ is sometimes a contraction of أَنَّ and does not govern [anything]: you say, بَلَغَنِى أَنٌ زَيْدٌ خَارِجٌ [explained above]; and it is said in the Kur [vii. 41], وَنُودُوا أَنْ تِلْكُمُ الجَنَّةُ [ And it shall be proclaimed to them that ( the case is this:) that is Paradise ]: (S:) [here, however, أَنة is regarded by some as an explicative, as will be seen below:] but in saying this, J means that it does not govern as to the letter; for virtually it does govern; its subject being meant to be understood; the virtual meaning being أَنَّهُ تِلْكُمُ الجَنَّةُ. (IB.) [In another place, J says,] You may make the contracted أَنْ to govern or not, as you please. (S.) Aboo-Tálib the Grammarian mentions an assertion that the Arabs make it to govern; as in the saying [of a poet, describing a beautiful bosom], كَأَنْ ثَذْيَيْهِ حُقَّانِ [ As though its two breasts were two small round boxes ]: but [the reading commonly known is كَأَنْ ثَدْيَاهُ حُقَّانِ (this latter reading is given in De Sacy's Anthol. Gram. Ar. p. 104 of the Ar. text; and both are given in the S;) كَأَنْ here meaning كَأَنَّهُ; and] Fr says, We have not heard the Arabs use the contracted form and make it to govern except with a pronoun, in which case the desinential syntax is not apparent. (T.) The author of the K says in the B that you say, عَلِمْتُ أَنْ زيْدًا لَمُنْطَلِقٌ [ I knew that Zeyd was indeed going away ], with ل when it is made to govern; and عَلِمْتُ أَنْ زَيْدٌ مُنْطَلِقٌ [ I knew that ( the case was this:) Zeyd was going away ], without ل when it is made to have no government. (TA. [But in the latter ex. it governs the subject, which is understood, as in other exs. before given.]) [See an ex. in a verse ending with the phrase وَكَأَنْ قَدِ cited voce قَد, where كَأَنْ is for كَأَنَّهُ, meaning كَأَنَّ الشّأنَ, and a verb is understood after قد. And see also أَنَّ, below.]― -b2- Thirdly, it is an explicative, (Mughnee, K,) meaning أَيْ (S, M, and so in some copies of the K,) or [rather] used in the manner of أَيْ; (Mughnee, and so in some copies of the K;) [meaning قَائِلًا, or قَائِلِينَ; or يَقُولُ, or يَقُولُونَ; or some other form of the verb قَالَ; i. e. Saying ; &c.;] as in the saying [in the Kur xxiii. 27], فَأَوْحَيْنَا اـِلَيْهِ أَنِ اصْنَعِ الْقُلْكَ [ And we revealed, or spake by revelation, unto him, saying, Make thou the ark ]; (Mughnee, K) and [in the Kur vii. 41,]وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ [ And it shall be proclaimed to them, being said, That is Paradise ]; or in these two instances it may be regarded as what is termed مَصْدَرِيَّة, by supposing the preposition [بِ] understood before it, so that in the former instance it is the biliteral, because it is put before the imperative, and in the second it is the contraction of أَنَّ because it is put before a nominal proposition; (Mughnee;) and [in the Kur xxxviii. 5,] وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا(S, M, Mughnee) i. e. [ And the chief persons of them ] broke forth, or launched forth, with their tongues, or in speech, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee.) For this usage of أَنْ certain conditions are requisite : [...]

اـِنٌ أن اـن ان ونى آن is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) whether the second be immediate or deferred, and whether the condition be affirmative or negative; (Msb;) [and as such it is followed by a mejzoom aor., or by a pret. having the signification of an aor.;] as in the saying, [اـِنْ تَفْعَلٌ أفْعَلٌ If thou do such a thing, I will do it; and] اـِنْ تَأْتِنِى اآتِكَ [ If thou come to me, I will come to thee ]; and اـِنٌ جِئْتَنِى أَكْرَمْتُكَ [ If thou come to me, I will treat thee with honour ]; (S;) and اـِنْ فَعَلْتَ فَعَلْتُ [ If thou do, I will do ] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, هِنْ فَعَلْتَ فَعَلْتُ; (M;) and اـِنْ دَخَلْت الدَّارَ أَوٌ [ If thou stand, I will stand ]; and اـِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ [ If thou enter the house, or if thou enter not the house, thou shalt be divorced ]; (Msb;) and [in the Kur viii. 39,] اـِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ [ If they desist, what hath already past shall be forgiven them ]; and [in verse 19 of the same ch.,] وَاـِنْ تَعُودُوا نَعُدْ [ But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and اـِذا, see the latter.] When either it or اـِذَا is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], وَاـِنْ أَحَدٌ مِنَ ا@لْمُشْرِكِينَ ا@ستَجَارَكَ; the complete phrase being وَاـِنِ اسْتَجَارَكَ أَحَدٌ مِنَ ا@لْمُشْرِكِينَ ا@سْتَجَارَكَ [ And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee ]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative لَا, and the ignorant may imagine it to be the exceptive اـِلَّا; as in [the saying in the Kur ix. 40,] اـِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ ا@للّٰهُ [ If ye will not aid him, certainly God did aid him ]; and [in the next preceding verse,] اـِلَّا تَنْفِرُوا يُعَذِّبْكُمْ [ If ye will not go forth to war, He will punish you ]. (Mughnee, K. *) It is sometimes used to denote one's feigning himself ignorant; as when you say to one who asks, “ Is thy child in the house? ” and thou hast knowledge thereof, اـِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِهِ [ If he be in the house, I will inform thee thereof ]. (Msb.) And to denote one's putting the knowing in the predicament of the ignorant, in order to incite to the doing or continuing an action; as when you say, اـِنٌ كُنْتَ ا@بُنِى فَأَطِعْنِى [ If thou be my son, obey me ]; as though you said, “ Thou knowest that thou art my son, and it is incumbent on the son to obey the father, and thou art not obedient; therefore do what thou art commanded to do. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with لَو; as in the saying, صَلِّ وَاـِنٌ عَجَزْتَ عَنِ القِيَام [ Pray thou though thou be unable to stand; ] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, أَكْرِمٌ زِيْدًا وَاـِنْ قَعَدَ i. e. [ Treat thou Zeyd with honour ] though he be sitting; or, whether he sit or not. (Msb.) [اـِمَّا as a compound of the conditional اـِنٌ and the redundant مَا, see in an art. of which اما is the heading.] ― -b2- [Secondly,] it is a negative, (S, Mughnee, K,) syn. with مَا; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], اـِنِ ا@لْكَافِرُونَ اـِلَّا فِى غُرُورٍ [ The unbelievers are not in aught save in a deception ]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] اـِنْ أَرَدْنَا اـِلَّا ا@لْحُسْنَى [ We desired not, or meant not, aught save that which is best ]. (Mughnee, K.) The assertion of some, that the negative اـِنٌ does not occur except where it is followed by اـِلَّا, as in the instances cited above, or by لَمَّا, with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], اـِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ, i. e., مَا كُلُّ نَفْسٍ اـِلَّا عَلَيْهَا حَافِظٌ [ There is not any soul but over it is a guardian ], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], اـِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا [meaning, accord. to the Jel., Ye have no proof of this that ye say], and اـِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ [ I know not whether that with which ye are threatened be nigh ]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], وَلَئِنْ زَالَتَا اـِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ [ And I swear that, if they should quit their place, not any one should withhold them after Him ]: the former is conditional; and the latter is negative, and is [part of] the complement of the oath which is denoted by the ل prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) When it is put before a nominal proposition, it has no government, accord. to Sb and Fr; but Ks and Mbr allow its governing in the manner of لَيْسَ; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] اـِنِ ا@لَّذِينَ تَدْعُونَ مِنْ دُونِ ا@للّٰهِ عِبَادًا أَمْثَالَكُمٌ [ Those whom ye invoke beside God, or others than God, are not men like you ]: also, the people of El-'Áliyeh have been heard to say, اـِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ اـِلَّا بِالعَافِيَةِ [ Any one is not better than any other one, except by means of health, or soundness ]; and اـِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ [ That is not profitable to thee nor injurious to thee ]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, قَائمٌ ↓ اـِنَّ may be explained as originally اـِنٌ أَنَا قَائِمٌ [ I am not standing ]; the أ [...]

أَنَ ذ : see أَنْ, in four places.

أَنَّ ذ is one of the particles which annul the quality of the inchoative; and is originally اـِنَّ; therefore Sb has not mentioned it among those particles [as distinct from اـِنَّ, from which, however, it is distinguished in meaning]: (I 'Ak p. 90:) it is a corroborative particle; (I 'Ak, Mughnee;) a particle governing the subject in the accus. case and the predicate in the nom. case, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [for,] accord. to the most correct opinion, it is a conjunct particle, which, together with its two objects of government, is explained by means of an inf. n. (Mughnee.) If the predicate is derived, the inf. n. by means of which it is explained is of the same radical letters; so that the implied meaning of بَلَغَنِي أَنَّكَ تَنْطَلِقُ [ It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away ], or أَنَّكَ مُنْطَلِقٌ [ that thou art going away ], is بَلَغَنِي الاِنْطِلَاقُ [or rather ا@نْطِلَاقُكَ thy going away has come to my knowledge, &c.]; and hence, the implied meaning of بَلَغَنِى أَنَّكَ فِي الدَّارِ [ It has come to my knowledge, &c., that thou art in the house ] is بَلَغَنِى ا@سْتِقْرَارُكَ فِي الدَّارِ [ thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from اِستَقَرَّ or مُسْتَقِرٌّ: and if the predicate is underived, the implied meaning is explained by the word كَوْنِ; so that the implied meaning of بَلَغَنِى أَنَّ هٰذا زَيْدٌ [ It has come to my knowledge, &c., that this is Zeyd ] is بَلَغَنِى كَوْنُهُ زَيْدًا [ his being Zeyd has come to my knowledge, &c.]; for the relation of every predicate expressed by an underived word to its subject may be denoted by a word signifying “ being; ” so that you say, هٰذَا زَيْدٌ and, if you will, هٰذَا كَائِنٌ زَيْدًا; both signifying the same. (Mughnee.) There are cases in which either أَنَّ or اـِنَّ may be used: [see the latter, in twelve places:] other cases in which only the former may be used: and others in which only the latter. (I 'Ak p. 91.) The former only may be used when the implied meaning is to be explained by an inf. n. (I 'Ak, K.) Such is the case when it occurs in the place of a noun governed by a verb in the nom. case; as in يُعْجِبُنِى أَنَّكَ قَائِمٌ [ It pleases me that thou art standing ], i. e. قِيَامُكَ [ thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in عَرَفْتُ أَتَّكَ قَائِمٌ [ I knew that thou wast standing ], i. e. قِيَامَكَ [ thy standing ]: or in the place of a noun governed in the gen. case by a particle; as in عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ [ I wondered that thou wast standing ], i. e. مِنْ قِيَامكَ [ at, or by reason of, thy standing ]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in لَا شَكَّ أَنَّهُ كَذَا, for لَا شَكَّ فِى أَنَّهُ كَذَا There is no doubt that it is thus, i. e. لَا شّكَّ فِى كَوْنِهِ كَذَا There is no doubt of its being thus: ] and أَنَّ must be used after لَوْ; as in لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ [ If that thou wert standing, I had stood, or would have stood, i. e. لَوْ ثَبَتَ قِيَامُكَ, or لَوْ قِيَامُكَ ثَابِتٌ, accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its أ is changed into ع; so that you say, عَلِمْتُ عَنَّكَ مُنْطَلِقٌ [meaning I knew that thou wast going away ]. (M.) ― -b2- With ك prefixed to it, it is a particle of comparison, (S, * M, TA,) [still] governing the subject in the accus. case and the predicate in the nom. case: (TA:) you say, كَأَنَّ زَيْدًا عَمْرٌو [It is as though Zeyd were 'Amr ], meaning that Zeyd is like 'Amr; as though you said, اـِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو [ verily, Zeyd is like 'Amr ]: [it is to be accounted for by an ellipsis: or] the ك is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of اـِنَّ necessarily becomes changed to a fet-hah, because اـِنَّ cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, كَأَنَّ denotes denial; as in the saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [ As though thou wert our commander so that thou shouldst command us ], meaning thou art not our commander [ that thou shouldst command us ]. (TA.) It also denotes wishing; as in the saying, كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ, meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], كَأَنِّى بِكَ meaning كَأَنِّى أَبْصُرُ بِكَ [It is as though I saw thee ]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also بِ; near the end of the paragraph:]) [thus,] كَأَنَّ also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, كَأَنَّ ا@للّٰهَ يَفْعَلُ مَا يَشَاآءُ [ I know, or rather it appears, as though seen, that God does what He wills ]; and [the latter as when you say,] كَأَنَّكَ خَارِجٌ [ I think, or rather it seems, that Thou art going forth ]. (TA.) ― -b3- [When it has The affixed pronoun of the first person, sing. Or Pl., you say, أَنِّى and أَنَّنِى, and أَنَّا and أَنَّنَا: and When it has also the ك of comparison prefixed to It,] you say, كَأَنِّى and كَأَنَّنِى, [and كَأَنَّا and كَأَنَّنَا,] like as you say, لٰكِنِّى and لٰكِنَّنِى [&c.]. (S.) ― -b4- As أَنَّ is a derivative from اـِنَّ, it is correctly asserted by Z that أَنَّمَا imports restriction, like ↓ اـِنَّمَا; both of which occur in the saying in the Kur [xxi. 108], يُوحَى اـِلَىَّ أَنَّمَا ↓ قُلْ اـِنَّمَا اـِلٰهُكُمْ اـِلٰهً وَاحِدٌ [ Say thou, It is only revealed to me that [...]

اـِنَّ أن اـن ان ونى آن is one of the particles which annul the quality of the inchoative, like أَنَّ, of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek ὃτι , as used in Luke vii. 16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying a stress upon the predicate, or upon the copula;] as in the saying, اـِنَّ زَيْدًا قَائِمٌ [ Verily, or certainly, Zeyd is standing; or simply, Zeyd is standing, if we lay a stress upon standing, or upon is]. (I 'Ak p. 90.) But sometimes it governs both the subject and the predicate in the accus. case; as in the saying, اـِذَا ا@شْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌ خُطَاكَ خِفَافًا اـِنَّ حُرَّاسَنَا أُسْدَا [ When the darkness of night becomes, or shall become, intense, then do thou come, and let thy steps be light: verily our guardians are lions ]; (Mughnee, K; [but in the latter, for ا@شْتَدَّ, we find ا@سْوَدَّ, so that the meaning is, when the first portion of the night becomes, or shall become, black, &c.;]) and as in a trad. in which it is said, انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا [ Verily the bottom of Hell is a distance of seventy years of journeying]: (Mughnee, K:) the verse, however, is explained by the supposition that it presents a denotative of state [in the last word, which is equivalent to شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being, تَلْقَاهُمْ أُسْدًا [ thou wilt find them lions ]; and the trad. by the supposition that قَعْرَ is an inf. n., and سَبْعِينَ is an adverbial noun, so that the meaning is, the reaching the bottom of hell is [to be accomplished in no less time than] in seventy years. (Mughnee.) And sometimes the inchoative [of a proposition] after it is in the nom. case, and its subject is what is termed ضَمِيرُ شَأْنٍ, suppressed; as in the saying of Mohammad, اـِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ [ Verily, ( the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images ], originally اـِنَّهُ, i. e. اـِنَّ الشَّأْنَ; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], اـِنَّ هٰذَانِ لَسَاحِرَانِ, [accord. to some,] as will be seen in what follows. (TA.) ― -b2- Of the two particles اـِنَّ and ↓ أَنَّ, in certain cases only the former may be used; and in certain other cases either of them may be used. (I' Ak p. 91.) The former must be used when it occurs inceptively, (Kh, T, I' Ak p. 92, Mughnee, K,) having nothing before it upon which it is syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in اـِنَّ زَيْدًا قَائِمٌ [ Verily Zeyd is standing ]. (I' Ak, K.) It is used after أَلَا, (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in أَلَا اـِنَّ زَيْدًا قَائِمٌ [ Now surely Zeyd is standing ]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in جَاآءَ الَّذِى اـِنَّهُ قَائِمٌ [ He who is standing came ]; (I' Ak;) and in the Kur [xxviii. 76], وَاآتَيْنَاهُ مِنَ ا@لْكُنُورِ مَا اـِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِا@لْعُصْبَةِ أُولِى القُوَّةِ [ And we gave him, of treasures, that whereof the keys would weigh down the company of men possessed of strength ]. (I' Ak, * K, * TA.) And in the complement of an oath, (I' Ak, K,) when its predicate has لَ, (I' Ak,) or whether its subject or its predicate has لَ or has it not; (K;) as in وَا@للّٰهِ اـِنَّ زَيْدًا لَقَائِمٌ [ By Allah, verily Zeyd is standing ], (I' Ak,) and اـِنَّهُ قَائِمٌ: or, as some say, when you do not employ the ل, the particle is with fet-h; as in قَائِمٌ ↓ وَا@للّٰهِ أَنَّكَ [I swear by Allah that thou art standing ]; mentioned by Ks as thus heard by him from the Arabs: (TA:) but respecting this case we shall have to speak hereafter. (I' Ak.) And when it occurs after the word قَوْلٌ or a derivative thereof, in repeating the saying to which that word relates; (Fr, T, I' Ak, * K; *) as in the saying [in the Kur iv. 156], وَقَوْلِهِمْ اـِنَّا قَتَلْنَا ا@لْمَسِيحَ [ And their saying, Verily we have slain the Messiah ]; (Fr, T;) and قُلْتُ اـِنَّ زَيْدًا قَائِمٌ [ I said, Verily Zeyd is standing ]; (I' Ak;) and [in the Kur v. 115,] قَالَ ا@للّٰهُ اـِنّى مُنّزِّلُهَا عَلَيْكُمْ [ God said, Verily I will cause it to descend unto you ]; accord. to the dial. of him who does not pronounce it with fet-h: (K:) but when it occurs in explaining what is said, you use ↓ أَنَّ; as in the saying, قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ [ I have said to thee a good saying; that thy father is noble and that thou art intelligent ]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ [ Dost thou say that Zeyd is standing? ], meaning أَتَظُنُّ [ Dost thou think? ]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the و denotative of state; (K;) as in زُرْتُهُ وَاـِنِّى ذُوأَمَلٍ [ I visited him, I verily having hope, or expectation ]; (I' Ak;) and in جَاآءَ زِيْدٌ وَ اـِنَّ يَدَهُ عَلَى رَأْسِهِ [ Zeyd came, he verily having his hand upon his head ]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in زَيْدٌ اـِنَّهُ قَائِمٌ [ Zeyd, verily he is standing ], (I' Ak,) or ذَاهِبٌ [ going away ]; contr. to the assertion of Fr. (K.) And when it occurs before the ل which suspends the grammatical government of a verb of the mind, preceding it, with [...]

أَنَهٌ ذ , signifying I: see أَنْ, in two places.

أَنَّةٌ ذ i. q. أَنِينٌ [inf. n. of أَنَّ, but app. a simple subst., signifying A moan, moaning, or prolonged voice of complaint; or a saying Ah: or a complaint: or a cry ]. (TA.)

أَنْتَ ذ , signifying Thou: fem. أَنْتِ; dual أَنْتُمَا; pl. masc. أَنْتُمْ, and pl. fem. أَنْتُنَّ: see أَنْ, in six places.

أُنَنَةٌ ذ see أَنَّانٌ

أُنَانٌ ذ see أَنَّانٌ

أَنَّانٌ ذ One who moans; who utters a moaning, or prolonged voice of complaint; or who says Ah; much, or frequently; as also ↓ أُنَانٌ and ↓ أُنَنَةٌ: (M, K:) or this last signifies one who publishes complaint, or makes it public, much, or frequently: (M:) or one who talks and grieves and complains much, or frequently; and it has no verb derived from it: (T:) and you say, رَجُلٌ أُنَنَةٌ قُنَنَةٌ, [in which the latter epithet is app. an imitative sequent to the former,] meaning an eloquent man. (TA.) The fem. of أَنَّانٌ is with ة: (M, K:) and is said to be applied to a woman who moans, or says Ah, and is affected with compassion, for a dead husband, on seeing another whom she has married after the former. (MF.) [See also حَنَّانَةٌ, voce حَنَّانٌ.]

اآنَ اآن , signifying I: see أَنْ, in two places.

اآنٌّ اآن part. n. of أَنَّ, [ Moaning; or uttering a moan or moaning or a prolonged voice of complaint; or saying Ah; by reason of pain: complaining by reason of disease or pain: or] uttering a cry or cries: fem. with ة. (Msb.) [Hence,] you say, مَا لَهُ حَانَّةٌ وَلَا اآنَّةٌ He has not a she camel nor a sheep, or goat: (S, M, A, K:) or he has not a she camel nor a female slave (M, K) that moans by reason of fatigue. (M.)

مَئِنَّةٌ ذ , occurring in a trad., (S, Mgh, K, &c., in the first and last in art. مأن, and in the second in the present art.,) where it is said, اـِنَّ طُولَ الصَّلَاةِ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, (S, Mgh, TA, &c.,) is of the measure مَفعِلَةٌ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, [originally مَأْنِنَةٌ,] from اـِنَّ, (S, Z in the Fáïk, IAth, Mgh, K,) the corroborative particle; (Z, IAth, Mgh;) like مَعْسَاةٌ from عَسَى; (S, K;) but not regularly derived from اـِنَّ, because a word may not be so derived from a particle; or it may be said that this is so derived after the particle has been made a noun; (Z, IAth;) or neither of these modes of derivation is regular: (MF:) the meaning is, [ Verily the longness of the prayer and the shortness of the oration from the pulpit are (together)] a proper ground for one's saying, Verily the man is a person of knowledge or intelligence: (Z, * Mgh, K in art. مأن:) this is the proper signification: accord. to AO, the meaning is, a thing whereby one learns the knowledge, or intelligence, of the man: (Mgh:) or it means a thing suitable to, (S, Mgh,) and whereby one knows, (S,) the knowledge, or intelligence, of the man: (S, Mgh:) or a sign (As, S, K) of the knowledge, or intelligence, of the man; and suitable thereto: (As, S:) or an evidence thereof: (M:) or an indication, or a symptom, thereof; everything that indicates a thing being said to be مَئِنَّةٌ لَهُ: [so that مَئِنَّةٌ لِكَذَا may be well rendered a thing that occasions one's knowing, or inferring, or suspecting, such a thing; and in like manner, a person that occasions one's doing so: or, more properly, a thing, &c., in which such a thing is usually known to take place, or have place, or be, or exist, like مَظِنَّةٌ:] one of the strangest of the things said of it is, that the ء is a substitute for the ظ of مَظِنَّةٌ: (IAth:) this seems to have been the opinion of Lh: (Az, L:) accord. to AA, it is syn. with اآيَةٌ [ a sign, &c.]. (TA.) As says (S, * K, TA, all in art. مأن) that the word is thus, with teshdeed to the ن, in the trad. and in a verse of poetry, as these are related; (S, TA;) but correctly, in his opinion, it should be مَئِينَةٌ of the measure فَعِيلَةٌ, (S, K, * TA,) unless it be from اـِنَّ, as first stated above: (S, TA:) AZ used to say that it is مَئِتَّةٌ, with ت, (S, K, * TA,) meaning a thing (lit. a place ) meet, fit, or proper, or worthy or deserving, and the like; of the measure مَفْعِلَةٌ, [originally مَأْتِتَةٌ,] from أَتَّهُ meaning “he overcame him with an argument or the like:” (S, K, TA:) but some say that it is of the measure فَعِلَّةٌ, from مَأَنَ meaning اِحْتَمَلَ: see art. مأن. (K in that art.) You say also, هُوَ مَئِنَّةٌ لِلْخَيْرِ, from اـِنَّ, He is a person fit, or proper, for one's saying of him, Verily he is good; and in like manner, مَعْسَاةٌ, from عَسَى, as meaning “a person fit, or proper, for one's saying of him, May-be he will do good.” (A, TA.) And اـِنَّهُ لَمَئِنَّةٌ أَنْ يَكُونَ كَذَا Verily it is meet, fit, or proper, for one's saying of it, Verily it is thus; or is worthy, or deserving, of one's saying &c.: or verily it is a thing meet, fit, or proper, for one's saying &c.; or is a thing worthy, or deserving, of one's saying &c.: of the measure مَفْعِلَةٌ, from اـِنَّ. (K in the present art.) And اـِنَّهُ لَمَئِنَّةٌ أَنْ يَفْعَلَ ذَاكَ Verily he is meet, fit, or proper, for doing that; or is worthy, or deserving, of doing that: or verily he is a person meet, fit, or proper, for doing that; or is a person worthy, or deserving, of doing that: and in like manner you say of two, and of more, and of a female: but مَئِنَّةٌ may be of the measure فَعِلَّةٌ [from مأن], i. e. a triliteral-radical word. (M.) ― -b2- You also say, أَتَاهُ عَلَي مَئنَّة ذَاكَ, meaning He came to him at the time, or season, [or fit or proper time, ] of that; and at the first thereof. (M.)