ام

. He went to him, or it, directed his course towards him, or it; he aimed at, sought, pursued, or tried to reach him, or it; he intended or purposed it.

Synonymous with قَصَدَهُ, تَوَخَّاهُ, تَعَمَّدَهُ, and تَوَجَّهَ إِلَيْهِ, and also with أَمَّمَهُ, تأمّمهُ, ائتمّهُ, يَمَّمّهُ, and تَيَمَّمَهُ, the last two being formed by substitution [of ى for أ].

So in the article اله.

Occurring in a tradition; or it is used in a passive sense, meaning he is in the way which ought to be pursued.

From another tradition.

As in the Qurʾān 4:46 and 5:9. From this الَّتَّيَمُّمُ means the wiping of the face and the hands and arms with dust, that is, performing the act called تَوَضُّؤٌ with dust; formed by substitution [of ى for آ]; originally التَّأَمُّمُ.

.

The wound inflicted is such as is termed آمَّة; that is, he struck, or wounded, the أُمّ of his head with a staff or stick.

Also أَمَّ بِهِمْ, though in the M and K this last seems to be indicated as a simple substantive.

See form 1, first sentence, in two places.

It agreed with it, neither exceeding nor falling short.

See form 1, earlier part, in four places.

تأمّم بِهِ: see form 8.

Also استآمّها and تَأَمَّهَهَا.

Written with the disjunctive alif اِيتَمَّهُ: see form 1, first sentence.

Also أَمَّهُ. The object of the verb is termed إِمَامٌ, applied to a learned man, or a head, chief, or leader, or someone else.

He made it an أُمَّة or إِمَّة [that is, a way, course, or rule of life or conduct, as explained just before in the work from which this is taken]; also تأمّم به.

One says ائتمّ بِالشَّيْءِ, and also ائْتَمَى به, by substitution [of ى for م], out of dislike for the doubling [of the م].

See form 5.

Also said as بِهِ أَمَّ.

That is, in a mosque and the like.

That is, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion, for in doing so he would show him contempt. So in the article سلط.

First person أَمُمْتُ. [Also أَمَّتٌ, whose first person is أَمِمْتُ and.]

In the K written فَأَمِمْتِ, with kesr.

Lane's text for this sense is missing from the digitisation.

A conjunction, connected with what comes before it, so that neither what comes before it nor what follows it is independent of the other.

It denotes a question, or is used in a question, corresponding to the interrogative أَ and meaning أَىّ, or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ [for which see what follows]; or, in other words, corresponding to the interrogative أَ, by which, and by أَمْ, one seeks specifying: it is as though it were a question after a question.

That is, which of the two is in the house? So what follows ام and what comes before it make up one sentence. It is not used in commanding nor in forbidding, and what follows it must match what comes before it in being a noun or a verb.

It is not to be coupled with أَ after it: one may not say أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو.

It is also used in the dialect of the people of El-Yemen, or of Teiyi and Himyer, in the sense of ال, to make a noun determinate.

That is, الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ. So in the article بر.

So related in the dialect of Himyer, for الضَّرْبُ. So in the article طيب.

It has been said that this form ام is used only in those cases in which the ل of the article is not assimilated into the first letter of the noun to which it is prefixed, as in the phrase خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [Take the spear, and mount the mare, or horse], reported as heard in El-Yemen; but this usage may belong only to some of the people of that country, and not to all of them, as appears from what has been cited above.

أَمَ for أَمَا before an oath: see the article اما.

And أَمَ اللّٰهِ and أَمُ اللّٰهِ and the like: see أَيْمُنُ اللّٰهِ in the article يمن.

A mother, of a human being and of any animal; also إِمٌّ, إُمَّةٌ, and أُمَّهَةٌ, the last being the original form according to some, while according to others the ه in it is added.

The plural is أُمَّهَاتٌ and أُمَّاتٌ: or the first is applied to human beings and the second to beasts; or the first to rational beings and the second to irrational; or the first is much applied to human beings and the second to others, for the sake of distinction, though sometimes the reverse is the case. IDrst and others hold the second to be of weak authority.

The diminutive of أُمٌّ is أُمَيْمَةٌ according to some of the Arabs; but correctly, for those who hold the original form of أُمٌّ to be أُمَّهَةٌ, it is أُمَيْمِهَةٌ. [In one copy of the T this diminutive is written اميهة.]

See أُمٌّ, first sentence.

See آمَّةٌ.

A way, course, mode, or manner of acting, or conduct, or the like; also إِمَّةٌ. Fr assigns this meaning to the second of these two words, and the one next following to the first.

A way, course, or rule of life, or conduct; also إِمَّةٌ.

The people of a particular religion: a people to whom an apostle is sent, unbelievers and believers alike, such being called his أُمَّة.

Any people called after a prophet are said to be his أُمَّة: the followers of the prophet. Plural أُمَمٌ.

So in the Qurʾān 2:209.

According to A 'Obeyd, the same as إِمَامٌ, applied in this sense to Abraham in the Qurʾān 16:121.

See also إُمٌّ, first sentence. Hence يَاأُمَّتِ, which see in the same paragraph.

The stature of a man; tallness, and beauty of stature; or justness of stature; synonymous with قَامَةٌ and شَطَاطً.

[In the K the meaning of نَشَاطٌ is assigned to it, but this is clearly a mistake for شَطَاطٍ: for the three meanings standing before the first of these two words in the K are the same as the three standing before the second of them in the M; and the five following the first word in the K are the same as the five following the second in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K.]

Plural أُمَمٌ.

That is, الشَّطَاطِ.

El-Aashà says:

[Beautiful in respect of the faces,] tall in respect of the statures. [In the M, بيضُ الوُجُوهِ.]

A time; a period of time; a while.

So in the Qurʾān 12:45; or: after a long period of time. But some read إِمَّةٍ, that is, after favour had been shown him in his escape; and some read أَمَةٍ, that is, forgetting.

So in the same book, 11:11.

See أُمَّةٌ in three places, in the first and second sentences.

According to IKtt, it also means the same as أَمَمٌ [in what sense is not said].

Nearness.

The location that is in front; the opposite of الوَرَآءُ.

It is used absolutely as a noun, and adverbially, necessarily prefixed to another noun; and it is feminine, and sometimes masculine: or it is masculine, and sometimes feminine as meaning the جِهَة: or, as Zj says, they differ as to making it masculine and making it feminine.

Said by Mohammad to Usámeh; and by the prayer is meant the prayer of sunset.

Said when you caution another, or point something out to him.

A person, or learned man, whose example is followed, or who is imitated; any exemplar, or object of imitation, to a people, or company of men, such as a head, chief, or leader, or some other person, whether they are following the right way or straying from it. It is applied alike to a male and to a female.

Applied to a female, it occurs in a phrase in which some write it with ة, but this is said to be a mistake: it is correctly without ة, because it is a substantive, not an adjective; or it is allowable with ة, because it implies the meaning of an adjective. And أُمَّةٌ means the same.

The plural of the first is أَيِمَّةْ, originally أَأْمِمَةٌ, of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, plural of مِثَالٌ; but as two meems come together, the first is assimilated into the second, and its vowel is transferred to the hemzeh before it, which hemzeh, being now pronounced with kesr, is changed into ى: or it is thus changed because it is difficult to pronounce; or, as Akh says, because it has kesr and is preceded by another hemzeh with fet-h.

But some pronounce it أَئِمَّةٌ, namely those who hold that two hemzehs may come together; the Koofees reading it thus in the Qurʾān 9:12, which is irregular. This is mentioned on the authority of Aboo-Is-hák, and Az says: I do not say that it is not allowable, but the first is preferable.

Or the plural is أَئِمَّةٌ, originally أَأْمِمَةٌ, like أَمْثِلَةٌ, one of the two meems being assimilated into the other after the transfer of its vowel to the hemzeh before it; some of the readers of the Qurʾān pronouncing that hemzeh with its true sound, some softening it, as analogy requires, in the manner termed بَيْنَ بَيْنَ, and some of the grammarians changing it into ى, though some of them reckon this incorrect, saying that there is no analogical reason for it.

According to some, its plural is also إِمَامُ, like the singular, as it occurs in the Qurʾān 25:74; not of the same class as عَدْلٌ and رِضَّى, because they sometimes said إِمَامَانِ, but a broken plural: or, according to A 'Obeyd, it is in this instance a singular denoting a plural: or it is the plural of آمٌّ [which is originally آمِمْ], as صِحَابٌ is the plural of صَاحِبٌ.

The diminutive of أَيِمَّةٌ is أُوَيْمَّةْ, or, as El-Mázinee says, أُيَيْمَّةٌ.

Beautiful in stature; applied to a man.

The same as مَأْمُومٌ, that is, one who raves, or is delirious [in two copies of the S يَهْدِى, but the first appears, from a remark made under آمَّةٌ, to be the right reading], from [a wound in] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: or wounded in what is so termed; having a wound such as is termed آمَّة.

It is also used figuratively of parts other than the one named above, as in the saying:

[And my bowels are wounded by reason of the burning pain of separation].

A stone with which the head is broken: but in the M and K أمَيْمَةٌ [in one copy of the M, however, it is written without vowel signs, so that it would seem to be أَمِيمَةٌ] is explained as signifying stones with which heads are broken: plural أَمَائِمُ.

Three hundred camels; so explained by Abu-l-'Alà.

إِمَامَةٌ: see إِمَّةٌ. أَمِيمَةٌ: see أَمِيمٌ.

Diminutive of أُمٌّ.

See also أَمِيمٌ.

One of the extreme sects of the Shee'ah, who asserted that 'Alee was expressly appointed by Mohammad to be his successor.

[Diminutive of أُمَّهةٌ]: see أُمٌّ, first sentence.

And أُمَّانٌ [the first a relative noun from أُمَّةٌ, and so properly meaning Gentile; whence, in a secondary, or figurative, sense, a heathen]: one not having a revealed scripture; so applied by those who have a revealed scripture: [and particularly] an Arab.

In the proper language of the Arabs: of, or belonging to, or relating to, the nation of the Arabs, who did not write nor read; and therefore applied figuratively to anyone not knowing the art of writing nor that of reading.

Or one who does not write, because the art of writing is acquired, as though he were so called with reference to the condition in which his mother brought him forth: or one who is in the natural condition of the nation to which he belongs, in respect of not writing, or of not having learned writing, so remaining in his natural state: or one who does not write well; said to be a relative noun from أمٌّ, because the art of writing is acquired and such a person is as his mother brought him forth in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ, because most of the Arabs were of this description.

The art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár.

أُمِّيُّون لَا يَعْلَمُونَ الكِتَابَ in the Qurʾān 2:73 means vulgar persons, [or heathen,] who do not know the Book of the Law revealed to Moses: or ignorant persons, who do not know writing, so as to be able to read that book; or who do not know the Book of the Law revealed to Moses.

Mohammad was so termed because the nation of the Arabs did not write, nor read writing; and, they say, God sent him as an apostle when he did not write nor read from a book, and this natural condition of his was one of his miraculous signs, referred to in the Qurʾān 29:47, where it is said: “you did not read, before it, from a book, nor did you write it with your right hand.”

But according to the more correct opinion he was not well acquainted with written characters nor with poetry, though he distinguished between good and bad poetry: or, as some assert, he became acquainted with writing after having been unacquainted with it, on account of the words “before it” in the verse of the Qurʾān mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, as some of the kings, being أُمِّيُّون, write their signs, or marks: or, according to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write.

[Some judicious observations on this word are given in Dr. Sprenger's Life of Mohammad, pages 101-2; a work which, in the portion already published (Part 1), contains much very valuable information.]

The quality denoted by the adjective أُمِّىٌّ [gentilism: heathenism: and the like]: the quality of being in the natural condition of the nation to which one belongs, or as brought forth by one's mother, in respect of not having learned the art of writing nor the reading of it.

أُمَّانٌ: see أُمِّىٌّ, and see also the article امن أُمَّهَدٌ. And أُمٌّ: see it.

[Ism fāʿil of form 1]: the same as قَاصِدٌ [see form 1, first sentence]. Plural إِمَامٌ, as صِحَابٌّ is the plural of صَاحِبٌ according to some, though others say that this is the plural of إِمَامٌ [the singular and plural being alike]; and آمُّونَ.

So in the Qurʾān 5:2.

And مَأْمُومَةٌ, as some of the Arabs say, because it implies the meaning of a passive participle, originally; but 'Alee Ibn-Hamzeh says that this is a mistake, for that word is an adjective applied to the part called أُمُّ الدِّمَاغِ when it is broken.

Or شَجَّةٌ آمَّةٌ and مَأْمُومَةٌ: a wound by which the head is broken, reaching to the part called أُمُّ الدِّمَاغِ, or, which means the same, أُمُّ الرَّأْسِ, so that there remains between it and the brain only a thin skin.

It is the most severe of شِجَاج [except that which reaches the brain ].

ISk says that the person suffering from it roars, or bellows, like thunder, and like the braying of camels, and is unable to go out into the sun. The fine for it is one third of the whole price of blood.

IAar assigns the meaning of [this kind of] شَجَّة to أَمَّةٌ, which therefore seems to be either a dialectal variant or a contraction of آمَّةٌ.

The plural of آمَّةٌ is أَوَامُّ and مآئِمُ, or this last has no proper singular; the plural of مأْمُومَةٌ is مَأْمُومَاتٌ.

And أَيَمُّ: better in the performance of the office termed إِمَامَةٌ, followed by مِنْ, originally أَأَمُّ, the second hemzeh being changed by some into و and by some into ى.

Or أُيَيْمَّةٌ: diminutive of أَيِمَّةٌ, plural of إِمَامٌ.

مُؤمٌّ: see أَمَمٌ.

A camel that leads and guides: or a guide that shows the right way: and a camel that goes before the other camels.

The feminine is formed with ة, applied to a she-camel that goes before the other she-camels and is followed by them.

See أَمِيمٌ.

See آمَّةٌ.