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امن

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Form 1أَمِنَ3 senses · 2 main
muḍāriʿـَيَفْعَلُmaṣdarأَمْنٌ أَمَانَةٌ

Core sense — he was, or became, secure, free from fear; he trusted in himgenerated

1.1He is secure, or safe, or free from fear, for himself—يَإْمَنُ عَلَى نَفْسِهِ

He was, or became, or felt, secure, safe, or in a state of security; originally, he was quiet, or tranquil, in heart or mind; he was free from fear.

aor. اَمَنَ; maṣdar أَمْنٌ, إِمْنٌ, أَمَنٌ, أَمَنَةٌ, إِمْنَةٌ, أَمَانٌ [and apparently أَمَانَةٌ, for the S says that this is synonymous with أَمَانٌ], and آمنٌ, an instance of a maṣdar of the measure فَاعِلٌ, which is strange, or this is a substantive like فَالِجٌ.

أَمْنٌ is the opposite of خَوْفٌ; likewise أَمَنَةٌ and آمِنٌ [etc.].

He was, or became, or felt, free from expectation of evil, or of something disliked or hated, in the coming time; originally, he was easy in mind and free from fear. [See أَمْنٌ below.]

the inhabitants of the country, district, or town were in a state of security there—أَمِنَ البَلَدُ
Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion—أَمَنَ زَيْدٌ الأَسَدَ

The verb is transitive by itself and by means of the particle مِنْ; أَمِنَ مِنَ الأَسَدِ has the same meaning.

He was secure from, or free from fear of, the lying of him who informed him—أَمِنَ كَذِبَ مَنْ أَخْبَرَهُ
I am not free from fear of its being so; I am not sure but that it may be so—لَا آنَنُ أَنْ يَكُونَ كَذلِكَ

So in the Mgh, in the article نبذ, and in other lexicons throughout.

She was secure from, or free from fear of, being weak—أَمِنَتْ أَنْ تَكُونَ ضَعَيفَةً

The two expressions about weakness and stumbling are said of a strong-made she camel; in a copy of the S the first appears as أُمِنَتْ.

She was secure from, or free from fear of, stumbling, and becoming jaded—أَمِنَتِ العِثَارَ وَالإَعْيَآءٍ
Her stumbling was not feared—أُمِنَ عِثَارُهَا
It was not feared that he would be slaughtered—أُمِنَ أَنْ يُنْحَرَ

The expression about slaughtering is said of a highly-prized camel.

[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 7:97.)]

Qur’ān 7:99 approximate — somewhere between 7:88 and 7:139 Lane cites “Kur vii. 97”
Qur’ān 7:99 the verse Lane’s citation points to, and it uses this root
أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَـٰسِرُونَ

Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.1He trusted, or confided, in him; he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person—أمِنَهُ

أمّنهُ, ائتمنهُ and استأمنهُ signify the same. [and, accord. to some copies of the K, آمَنَهُ]; the maṣdar of the first of these is تَأْمِينٌ. The second is written with the disjunctive alif اِيتَمَنَهُ, and also written اِتَّمَنَهُ on the authority of Th, which is irregular, like اِتَّهَلَ [etc.].

See also آمن بِهِ. These meanings are only vaguely indicated in the M, K and TA.

Men, or people, trust, or confide, in him, and do not fear his malevolence or mischievousness—يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ
he trusted, or confided, in him with respect to such a thing; he gave him charge over it—أَمِنَهُ عَلَى كَذَا

ائتمنهُ عَلَيْهِ has the same meaning; he made him, or took him as, أَمِين, over such a thing.

Hence, in a tradition, the مُؤَذِّن is said to be مُؤْتَمَنٌ, i.e. يَأْتَمِنُهُ النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا [Men trust, or confide, in him with respect to the times in which he calls to prayer], and they know by his call to prayer what they are commanded to do as to praying, fasting, and breaking fast.

What ails you that you do not trust us with respect to Joseph? or that you do not give us charge over Joseph?—مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ

Kur 12:11; also [تَأْمَنَّا] with idghām, meaning, why do you fear us for him? Some pronounce the verb in a manner between the two modes of writing it, but Akh says that the latter is better; some read تِيمَنَّا.

Such a one was trusted, or confided, in—اُوتُمِنَ فُلَانٌ

When the word begins a sentence, the second ء is changed into و, just as it is changed into ى when the first is with kesr, as in اِيتَمَنَهُ, and into ا when the first is with fet-h, as in آمَنَ.

The phrase اُوتُمِنَ أَمَانَةً in a saying of Mohammad, if it is not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [He was asked to take care of a deposit; or he was intrusted with it].

he intrusted him with such a thing; as, for instance, money or other property—أَمِنَهُ بِكَذَا

[See two examples in the Kur 3:68.]

Qur’ān 3:75 approximate — somewhere between 3:64 and 3:112 Lane cites “Kur iii. 68”
Qur’ān 3:75 the verse Lane’s citation points to, and it uses this root
وَمِنْ أَهْلِ ٱلْكِتَـٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ

Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2he was, or became, trusted in, or confided in; or he was, or became, trusty, trustworthy, or faithful—أَمُنَ

Said of a man. Also written أَمِنَ.

Qur’ānic occurrences Form 1 3 shown of 16
7:97
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَـٰتًا وَهُمْ نَآئِمُونَ

Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep?

7:98
أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ

Or else did they feel secure against its coming in broad daylight while they played about (care-free)?

67:16
ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ

Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (T, S, M, &c.,) aor. اَمَنَ , (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ , for it is said in the S that this is syn. with أَمَانٌ ,] and آمنٌ , 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 آمِنٌ [&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, يَإْمَنُ 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 آنَنُ 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 وَالإَعْيَآءٍ [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.)] أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K آمَنَهُ ] 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 آمن 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. يَأْتَمِنُهُ النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا [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 آمَنَ . (S.) The phrase اُوتُمِنَ أَمَانَةً , 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.] 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.)
Form 2أمّنهُ3 senses · 2 main
maṣdarتَأْمِينٌ

Core sense — he rendered him secure; he said Amen after the Fatihahgenerated

2.1

see Form 4.

2.1.1

See also أَمِنَهُ.

2.2he said آمِينَ or أَمِينَ after finishing the Fātiḥah—أمّن

Or he said عَلَي الدُّعَآءِ on the occasion of the prayer, or supplication. The maṣdar is as above.

Show Lane's original text
, inf. n. تَأْمِينٌ : see 4: and see also أَمِنَهُ . أمّن , inf. n. as above, also signifies He said آمِينَ or أَمِينَ , (T, S, Msb,) after finishing the Fátihah, (T,) or عَلَي الدُّعَآءِ on the occasion of the prayer, or supplication. (Msb.)
Form 4آمَنَ6 senses · 2 main
maṣdarإِيمَانٌ

Core sense — he rendered him secure, or safe; he believedgenerated

4.1he rendered him secure, or safe; he rendered him free from fear—آمنهُ

It is originally أَأْمَنَ, the second ء being softened.

Also أمّنهُ; maṣdars إِيمَانٌ and تَأْمِينٌ; the opposite of أَخَافهُ.

I rendered him secure, or safe, from him, or it—آمَنْتُهُ مِنْهُ
[He has rendered his servants secure from his wronging them]—آمَنَ عِبادَهُ مِنْ أَنْ يَظْلِمَهُمْ
[He renders his servants secure from his punishment]—يُؤْمِنُ عِبَادَهُ مِنْ عَذَابِهِ
I gave, or granted, security or safety, protection, or quarter, to the captive—آمَنْتُ الأَسِيرَ

The two expressions about God's servants are said of God.

In the fifth example, what is given is الأَمَان; in the sixth, the maṣdar is as above.

[Such a one granted security, or quarter, to the enemy]—آمَنَ فُلَانٌ الَعَدُوَّ

It is said in the Kur 9:12, accord. to one reading, لَا إِيمَانَ لَهُمْ: they have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect.

4.2believing [a thing, or in a thing, and particularly in God]—إِيمَانٌ

Synonymous with تَصْدِيقٌ, by common consent of the lexicologists and other men of science.

he believed—آمَنَ

Its primary meaning is becoming true to the trust with respect to which God has confided in one, by firmly believing with the heart; not by professing 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. Its verb is both intransitive and transitive.

It is said to be transitive by itself, like صَدَّقَ; and by means of بِ, considered as meaning اِعْتِرَافٌ [or acknowledgment]; and by means of لِ, considered as meaning إِذْعَانٌ [or submission].

he believed it, namely, a thing—آمن بِهِ

[Also آمنهُ.].

he believed in God—آمن بِاللّٰهِ

What is said in the Ksh [on 2:2] seems to mean that آمن بِهِ [or آمَنَهُ] properly signifies آمَنَهُ التَّكْذِيبَ [He rendered him secure from being charged with lying, or falsehood], and that the meaning 'he believed him, or in him' is figurative; but this is at variance with what its author says in the A, and Es-Saad says that this latter meaning is proper.

and he believes the believers; he gives credit to them—وَيُؤْمِنُ لِلْمؤْمِنِينَ

The last phrase is in the Kur 9:61, so explained accord. to Th.

4.2.1That is because they acknowledged with the tongue, then disacknowledged with the heart—ذلِكَ بأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا

Sometimes it is used of acknowledging with the tongue only; hence this passage, Kur 63:3.

4.2.2figurative · مجازhe trusted, or confided, in him, or it—آمن بِهِ

Also the trusting, or confiding, or having trust or confidence.

[For] the verb of ايمان in this sense is transitive by means of بِ without implication, as Bd says.

he trusted not that he would find companions—مَا آمَنَ أَنْ يَجِدَ صَحَابَةً

The second expression is said of one who has formed the intention of journeying; or the meaning is مَا كَادَ [i.e. he hardly, or scarcely, found them; or he was not near to finding them]. See also أَمِنَهُ.

4.2.3I submitted, or resigned, myself to God—آمَنْتُ بِاللّٰهِ

Also the manifesting humility or submission, and accepting the Law and what the Prophet has said or done, and firmly believing it with the heart; without which firm belief, the manifesting of humility or submission and the accepting of what the Prophet has said or done is termed إِسْلَامٌ, for which one's blood is to be spared.

[In this sense it is transitive by means of لِ, accord. to some, as shown above; or by means of بِ, for, accord. to Fei,] the maṣdar of the above example is as given already. [There are numerous other explanations which it is needless to give, differing according to different persuasions.]

4.2.4

[See also إِيمَان below.]

Qur’ānic occurrences Form 4 5 shown of 478
7:121
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَـٰلَمِينَ

Saying: "We believe in the Lord of the Worlds,-

10:63
ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

Those who believe and (constantly) guard against evil;-

36:25
إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ

"For me, I have faith in the Lord of you (all): listen, then, to me!"

77:50
فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ

Then what Message, after that, will they believe in?

84:20
فَمَا لَهُمْ لَا يُؤْمِنُونَ

What then is the matter with them, that they believe not?-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
is originally أَأْمَنَ ; the second ء being softened. (S.) You say, آمنهُ , [inf. n. إِيمَانٌ ;] (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 آمَنْتُهُ مِنْهُ I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, آمَنَ 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, آمَنْتُ 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 آمَنَ 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 إِيمَانَ لَهُمْ They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) إِيمَانٌ 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, آمَنَ , 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 إِذْعَانٌ [or submission]. (TA.) [Thus] you say, [ آمنهُ and] آمن بِهِ , (inf. n. إِيمَانٌ , T, K,) namely, a thing. (T, M.) And آمن بِاللّٰهِ He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that آمن بِهِ [or آمَنَهُ ] properly signifies آمَنَهُ 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.) Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], ذلِكَ بأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) Also The trusting, or confiding, or having trust or confidence. (M, K.) [You say, آمن 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 آمَنَ أَنْ يَجِدَ صَحَابَةً , meaning 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 . 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 إِسْلَامٌ , 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, آمَنْتُ 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. See also إِيمَان below.]
Form 8إِاْتَمَنَ1 sense

Core sense — he trusted, or confided, in him; he intrusted him with a chargegenerated

8.1

See 1, in five places.

Qur’ānic occurrences Form 8
2:283
وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا۟ كَاتِبًا فَرِهَـٰنٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَـٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَـٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And Allah Knoweth all that ye do.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
see 1, in five places.
Form 10استأمنهُ3 senses · 1 main

Core sense — he asked of him security, protection, or quartergenerated

10.1

He asked, or demanded, of him الأَمَان [i.e. security or safety, protection or safeguard, or the promise or assurance of security or safety, indemnity, or quarter].

10.1.1

See also أَمِنَهُ.

10.1.2he entered within the pale of his protection, or safeguard—استأمن إِلَيْهِ

i.e. of his أمَان.

Show Lane's original text
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.) See also أَمِنَهُ . استأمن إِلَيْهِ He entered within the pale of his أمَان [or protection, or safeguard]. (S, Msb.)

Derived nouns 21

Nounأَمْنٌ4 senses · 1 main

Core sense — security, safety, freedom from fear; protection or quartergenerated

1You are in a state of security—أَنْتَ فِى أَمْنٍ

[A maṣdar of أَمِنِ; as a simple substantive it means security, or safety; or] security in the sense of freedom from fear, the opposite of خَوْفٌ.

So too إِمْنٌ, أَمِنٌ, أَمَنَهُ [and إِمْنَةٌ ] and أَمَانٌ and آمِنٌ, this last being a maṣdar of أَمِنَ [like the rest], or a substantive like فَالِجٌ.

أَمَانَةٌ is synonymous with أَمَانٌ, both meaning security, or safety, and freedom from fear; or أَمْنٌ means freedom from expectation of evil, or of something disliked or hated, in the coming time; originally, ease of mind and freedom from fear.

With the first example one says مِنْ ذَاكَ [from that]; and فى أَمَانٍ means the same, and so does فى آمِنٍ.

security [and slumber]—أَمَنَةً نُعَاسًا

The second example is in the Kur 3:148, where the word means أَمْنًا.

أَمَانٌ also means protection, or safeguard; and [very frequently] a promise or assurance of security or safety; indemnity; or quarter: in Persian پَنَاهْ and زِنْهَارٌ, synonymous with إِلُّ.

he entered within the pale of his protection, or safeguard—دَخَلَ فِى أَمَانِهِ
Be in the protection, or safeguard, of God—كُنٌ فِى أَمَانِ اللّٰهِ
I gave, or granted, to him security or safety, protection, indemnity, or quarter—أَعْطَيْتُهُ الأَمَانَ

The fifth example is said of a captive.

He asked, or demanded, of him security or safety, protection, or quarter—مِنْهُ الأَمَانَ طَلَبَ
1.1possessed of security or safety—أَمْنًا

In the Kur 2:119; i.e. ذَا أَمْن; or it means مَوْضِعَ أَمْنٍ [a place of security or safety, like مَأْمَنًا].

Qur’ān 2:125 approximate — somewhere between 2:108 and 2:128 Lane cites “Kur ii. 119”
Qur’ān 2:125 the verse Lane’s citation points to, and it uses this root
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2

See also آمِنٌ.

1.3how good is your religion!—مَا أَحْسَنَ أَمْنَكَ
and how good is your natural disposition!—أَمَنَكَ
Qur’ānic occurrences أَمْن 4 shown of 5
2:125
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).

4:83
وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ ۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَـٰنَ إِلَّا قَلِيلًا

When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.

6:81
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ عَلَيْكُمْ سُلْطَـٰنًا ۚ فَأَىُّ ٱلْفَرِيقَيْنِ أَحَقُّ بِٱلْأَمْنِ ۖ إِن كُنتُمْ تَعْلَمُونَ

"How should I fear (the beings) ye associate with Allah, when ye fear not to give partners to Allah without any warrant having been given to you? Which of (us) two parties hath more right to security? (tell me) if ye know.

6:82
ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَـٰنَهُم بِظُلْمٍ أُو۟لَـٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ

"It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, for they are on (right) guidance."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
[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 إِمْنٌ (Zj, M, K) and أَمِنٌ (M, K) and أَمَنَهُ (S, M, K) [and إِمْنَةٌ (see أَمِنَ )] and أَمَانٌ and آمِنٌ , (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 آمِنٍ . (M.) And أَمَنَةً نُعَاسًا , 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. پَنَاهْ and زِنْهَارٌ : (KL:) syn. إِلُّ . (K in art. ال .) You say, دَخَلَ فِى أَمَانِهِ [He entered within the pale of his protection, or safeguard]. (S, Msb.) [And كُنٌ فِى أَمَانِ اللّٰهِ 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 مِنْهُ الأَمَانَ طَلَبَ [He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) 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.) See also آمِنٌ . You say also, مَا أَحْسَنَ أَمْنَكَ , and أَمَنَكَ , meaning How good is thy religion! and thy natural disposition! (M, K.)
Nounإِمْنٌ1 sense

Core sense — security, or safetygenerated

1

See أَمْنٌ.

Show Lane's original text
: see أَمْنٌ .
Nounأَمَنٌ1 sense

Core sense — security, or safetygenerated

1

See أَمْنٌ, first and last sentences.

Show Lane's original text
: see أَمْنٌ , first and last sentences.
Nounأَمِنٌ2 senses · 1 main

Core sense — secure, safe, free from feargenerated

1

See آمِنٌ.

1.1

Also, accord. to the K [where it is said to be like كَتِفٌ], or آمِنٌ accord. to the M [so written in a copy of that work]: asking, demanding, or seeking, protection, in order to be secure, safe, or free from fear, for himself; so says IAar.

Show Lane's original text
: see آمِنٌ . Also, (K, [there said to be like كَتِفٌ ,]) or آمِنٌ , (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.)
Nounإِمْنَةٌ1 sense

Core sense — security, or safetygenerated

1

See أَمْنٌ.

Show Lane's original text
: see أَمْنٌ .
Nounأمَنَةٌ4 senses · 2 main

Core sense — one who trusts in every one; one in whom people confidegenerated

1

See أَمْنٌ, in two places.

1.1

And see also أَمَانَةٌ.

2trusted in, or confided in—أُمَنَةٌ

Also a man who trusts, or confides, in everyone; and so أُمَنَةٌ; and who believes everything that he hears, and disbelieves nothing: or one in whom men trust, or confide, and whose malevolence or mischievousness they do not fear.

[Like أَمِينٌ.] By rule it should be أُمْنَةٌ, because it has the meaning of an ism mafʿūl [like لُعْنَةٌ and ضُحْكَةٌ and لُقْطَلةٌ, etc. ]: or both signify one in whom everyone trusts, in or with respect to, everything.

2.1

See also أَمِينٌ.

Show Lane's original text
: see أَمْنٌ , in two places: and see also أَمَانَةٌ . 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.) See also أَمِينٌ .
Nounأُمَنَةٌ1 sense

Core sense — one who trusts in every one; one in whom people confidegenerated

1

See أَمَنَةٌ, in two places.

Show Lane's original text
: see أَمَنَةٌ , in two places.
Nounأَمَانٌ1 sense

Core sense — security, safety, protection, or quartergenerated

1

See أَمْنٌ, in seven places.

Show Lane's original text
: see أَمْنٌ , in seven places.
Nounأَمُونٌ1 sense

Core sense — a she camel trusted in, firmly, compactly, or strongly, madegenerated

1figurative · مجاز

Applied to a she camel: trusted, or confided, in; firmly, compactly, or strongly, made; secure from, or free from fear of, being weak; also, secure from, or free from fear of, stumbling and becoming jaded; or strong, so that her becoming languid is not feared.

Of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ, like عَصُوبٌ and حَلُوبٌ. Plural أُمُنٌ. [See also what next follows.]

Show Lane's original text
, applied to a she camel, of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ , like عَصُوبٌ and حَلُوبٌ , 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.]
Nounأَمينٌ6 senses · 2 main

Core sense — trusted, trusty, faithful; one intrusted with a chargegenerated

1my companions are guardians to my people—أَصْحَابِى أَمَنَةٌ لِأُمَّتِى

Trusted; trusted in; confided in; as also أُمَّانٌ. Equivalent to مَأْمُونٌ and مُؤْتَمَنٌ [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 of them; a confidential agent or superintendent; a commissioner; a commissary; a trustee; a depositary]; a guardian: trusty; trustworthy; trustful; confidential; faithful.

Plural أُمَنَآءُ, and, accord. to some, أَمَنَةٌ, as in the tradition cited: or, accord. to others, that is the plural of آمِنٌ [apparently in a sense mentioned below in this paragraph, so that the meaning of the tradition is: my companions are persons who accord trust, or confidence, to my people].

Hence:

shāhid
أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِىحَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى

[Do you not know, O Asmà (أَسْمَآء curtailed for the sake of the metre), mercy on you! or woe to you! that I have sworn an oath that I will not act treacherously to him in whom I trust?] i.e. مَأْمُونِى; or the meaning here is, him who trusts, or confides, in me, so that it is here synonymous with آمِنِى.

the person intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or he who shuffles the arrows—الأَمِينُ فِى القِمَارِ

(K voce مُجُمِدٌ, etc.) The expression is also given as أَمِينُ القِمَارِ; and it is explained by الَّذِى and يَضْرِبُ بِالقِدَاحِ.

[The Trusted, or Trusty, Spirit]—الرُّوحُ الأَمِينُ

It is in the Kur 26:193, applied to Gabriel, because he is intrusted with the revelation of God.

أُمَّانٌ, mentioned above, occurring in a verse of El-Aashà applied to a merchant, is said by some to mean possessed of religion and excellence.

مُؤْتَمَنٌ is applied, in a tradition, to the مُؤَذِّن, 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, fasting, and breaking fast.

he is trusty in dealing with others; free from exorbitance and from deceit, artifice, or craft to be feared—هُوَ مَأْمُونُ المُعَامَلَةِ
Qur’ān 26:193 matched to Lane’s own quotation of it Lane cites “Kur xxvi. 193”
Qur’ān 26:193 Lane quotes this verse
نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ

With it came down the spirit of Faith and Truth-Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

An aid, or assistant; synonymous with عَوْنٌ [here apparently meaning, as it often does, an armed attendant, or a guard]; because one trusts in his strength, and does not fear his being weak.

1.2figurative · مجاز — inferred

The strong; synonymous with قَوِىٌّ. (K, TA: in the latter the same reason is given for this meaning as is given in the M for that of عون, for which قوى may be a mistranscription; but see أَمُونٌ.)

1.3

One who trusts, or confides, in another; [as also آمِنٌ, of which see an example under حَذِرٌ]; so accord. to ISk in the verse cited above in this paragraph: thus the word bears two contrary meanings.

1.4

See also آمِنٌ, in five places.

2

And see آمِينَ.

Show Lane's original text
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. أُمَنَآءُ , 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 آمِنٌ [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, 1 [Knowest thou not, O Asmà ( أَسْمَآء , 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 آمِنِى . (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.) هُوَ مَأْمُونُ المُعَامَلَةِ means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى | حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى 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.) 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 .]) One who trusts, or confides, in another; (ISk, T, K;) [as also آمِنٌ , 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.) See also آمِنٌ , in five places. And see آمِينَ .
Nounأَمَانَةٌ4 senses · 2 main

Core sense — trustiness, faithfulness; a thing committed to the trust of a persongenerated

1

See أَمْنٌ, first sentence.

1.1The faithfulness of God is my oath, or that by which I swear—أَمَانَةُ اللّٰهِ

Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; as also أَمَنَةٌ.

[The phrase stands for أَمَانَةُ اللّٰهِ قَسَمِي or مَا أُقْسِمُ.] It is composed of a maṣdar prefixed to its agent, the former being in the nominative as a mubtadaʾ; the phrase is like لَعَمْرُ اللّٰهِ as meaning an oath, the khabar being suppressed but understood.

Accord. to some, one says أَمَانَةَ اللّٰهِ [apparently for نَشَدْتُكَ أَمَانَةَ اللّٰهِ, I adjure you, or conjure you, by the faithfulness of God], putting it in the accusative as governed by a verb understood; and some correctly say وَأَمَانَةِ اللّٰهِ [By the faithfulness of God], with the و that denotes an oath. 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 tradition to swear by الأَمَانَة, apparently because it is not one of the names of God. [Or these phrases may have been used, in the manner of an oath, agreeably with the explanations here following.]

2Nor be unfaithful to the trusts committed to you—وَتَخُونُوا أَمَانَاتِكُمْ

A thing committed to the trust and care of a person; a trust; a deposit; and the like: property committed to trust and care. Plural أَمَانَاتٌ.

Truly we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains—إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ

The first passage is in the Kur 8:27; the second in the Kur 33:72.

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, etc.) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it.

Authors greatly differ in explaining what this trust was. Accord. to some, الامانة here means obedience, so called because the rendering of it is incumbent; or the obedience which includes what is natural and what 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 apparently conscience: these being trusts committed to us by God, to be faithfully employed: ] and the imposition of a duty or of duties [apparently combined with the reason or intellect necessary for performing them]. Or it means here prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment. Or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, the obligatory statutes which God has imposed upon his servants. Or, 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, it here means the intention which one holds in the heart with respect to the belief that he professes with the tongue, and with respect to all the obligatory statutes that he outwardly fulfils; because God has confided to him power over it, and has 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 and with respect to belief, the like of what he professes, fulfils the امانة [or trust]; and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful to it; and everyone who is unfaithful to what is confided to him is [termed] حَامِلٌ, or حَامِلُ الأَمَانَةِ and مُحْتَمِلُهَا; and by الإِنْسَانُ is here meant the doubting disbeliever.

2.1

Also, [as being a trust committed to him by God, a man's] family, or household; synonymous with أَهْلٌ.

Show Lane's original text
: see أَمْنٌ , first sentence. 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.] 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], إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ [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 الإِنْسَانُ is here meant the doubting disbeliever. (T.) Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ . (TA.)
Nounأُمَّانٌ3 senses · 2 main

Core sense — one who trusts in every one; one who does not writegenerated

1

See أَمينٌ, in two places.

2

Also one who does not write; as though he were (كَأَنَّهُ [in the CK لاَنَّهُ, because he is]) an أُمِّى. [But this belongs to art. ام, being of the measure فُعْلَانٌ, like عُرْيَانٌ.]

2.1

And a sower, or cultivator of land; [perhaps meaning a clown, or boor;] synonymous with زَرَّاعٌ: or sowers, or cultivators of land; synonymous with زُرَّاعٌ; in one copy of the K زِرَاع.

Show Lane's original text
: see أَمينٌ , in two places. 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 .] 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.)
Nounآمِنٌ4 senses · 2 main

Core sense — secure, safe, or free from feargenerated

1figurative · مجاز[And this secure town]—وَهذَا الْبَلَدِ الْأَمِينِ

Secure, safe, or free from fear; as also أَمِينٌ and أَمِنٌ.

a town, or country, or district, of which the inhabitants are in a state of security, or confidence, there—بَلَدٌ آمِنٌ

The first example is in the Kur 95:3, and means Mekkeh. أَمِينٌ has the same meaning as the second. The third is in the Kur 44:51.

[Truly the pious shall be in an abode] where they shall be secure from the accidents, or casualties, of fortune—إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ

[And hence,] الأَمِينُ is one of the adjectives applied to God, on the authority of El-Hasan; 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.

what is secure from being slaughtered, of the camels, because it is highly prized—آمِنُ المَالِ

In the fourth example, by المال is meant الإِبِل; or, as some say, it means what is highly esteemed, of property of any kind, as though, if it had intellect, it would feel secure from being exchanged.

I gave him of the choice, or best, of my property; of what was highly esteemed of it—أَعْطَيْتُهُ مِنْ آمِنِ مَالِي

One says also مِنْ أَمْنِ مَالِى, 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 آمِن.)

steadfast in forbearance or clemency; of whose becoming disordered in temper and free from self-restraint there is no fear—آمِنُ الحِلْمِ
1.1

See also أَمِينٌ, in three places.

1.2

And see اَمِنٌ.

2

See also أَمِينٌ, in two places.

Qur’ānic occurrences ءَامِن 4 shown of 6
3:97
فِيهِ ءَايَـٰتٌۢ بَيِّنَـٰتٌ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًا ۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ

In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.

14:35
وَإِذْ قَالَ إِبْرَٰهِيمُ رَبِّ ٱجْعَلْ هَـٰذَا ٱلْبَلَدَ ءَامِنًا وَٱجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ ٱلْأَصْنَامَ

Remember Abraham said: "O my Lord! make this city one of peace and security: and preserve me and my sons from worshipping idols.

29:67
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَـٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ

Do they not then see that We have made a sanctuary secure, and that men are being snatched away from all around them? Then, do they believe in that which is vain, and reject the Grace of Allah?

41:40
إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِىٓ ءَايَـٰتِنَا لَا يَخْفَوْنَ عَلَيْنَآ ۗ أَفَمَن يُلْقَىٰ فِى ٱلنَّارِ خَيْرٌ أَم مَّن يَأْتِىٓ ءَامِنًا يَوْمَ ٱلْقِيَـٰمَةِ ۚ ٱعْمَلُوا۟ مَا شِئْتُمْ ۖ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ

Those who pervert the Truth in Our Signs are not hidden from Us. Which is better?- he that is cast into the Fire, or he that comes safe through, on the Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
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 آمِنٌ 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], إِنَّ 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.) آمِنُ المَالِ means What is secure from being slaughtered, of the camels, because of its being highly prized; by المال being meant الإِبِل : or, as some say, 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 آمِنِ مَالِي , (K, TA, [in the CK آمَنِ ,]) meaning I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and مِنْ أَمْنِ مَالِى 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 آمِن .]) And آمِنُ الحِلْمِ means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) See also أَمِينٌ , in three places: and see اَمِنٌ . See also أَمِينٌ , in two places.
Nounآمِينَ1 sense

Core sense — Amen; said immediately after a prayer or supplicationgenerated

1

[In the CK, erroneously, آمِينُ.] This and أَمِينَ are both chaste and well known, the latter being of the dialect of El-Hijáz, as some say; [and this, though the less common, is the original form, for] the madd in the former only gives fulness of sound to the fet-hah of the أ, as is shown by the fact that there is no word in the Arabic language of the measure فَاعِيلٌ.

Some pronounce the former آمِّينَ, which some of the learned call a dialectal variant; but accord. to authorities of good repute this is a mistake, and one of old date, originating from Ahmad Ibn-Yahyà's [i.e. Th's] saying that آمِينَ is like عَاصِينَ, by which he was falsely supposed to mean that it has the form of a plural [and is consequently آمِّينَ], whereas he meant only that the م is without teshdeed, like the ص in عَاصِينَ; besides that the sense of قَاصِدِينَ [which is that of آمِّينَ, from أَمَّ] would be inconsistent after the last phrase of the first chapter of the Kur [where آمينَ is usually added].

Sometimes it is pronounced with imáleh, [i.e. “émeena,”] as El-Wáhidee says in the Beseet; 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.

Each form is indeclinable, ending in fet-h, like أَيْنَ and كَيْفَ, to prevent the occurrence of two sākin letters together.

It is a word used immediately after a prayer, or supplication: [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, meaning answer me; [i.e. answer my prayer;] or O God, answer; or so be it; or so do, O Lord.

Some of the learned strangely assert that, after the Fátihah, it is a prayer implying all that is prayed for in detail in the Fátihah; so in the Towsheeh. Or it is one of the names of God, as El-Hasan El-Basree says. But the assertion that it stands for يَا اَللّٰهُ [O God], with اسْتَجِبٌ [answer] understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb.

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[in the CK, erroneously, آمِينُ ] 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 آمِّينَ , (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 آمِينَ is like عَاصِينَ , by which he was falsely supposed to mean its having the form of a pl., [and being consequently آمِّينَ ,] (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 آمِّينَ , from أَمَّ ,] would be inconsistent after the last phrase of the first chapter of the Kur [where آمينَ 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.)
Nounإِيمَانٌ4 senses · 1 main

Core sense — belief, particularly in God; faithgenerated

1

[Maṣdar of Form 4, q.v.]

1.1

[Used as a simple substantive: belief, particularly in God, and in his word and apostles, etc.; faith; trust, or confidence.]

1.2[God will not make to be lost] your prayer towards Jerusalem—وَمَا كَانَ اللّٰهُ لِيُضِيعَ إِيَمانَكُمْ

Sometimes it means prayer, synonymous with صَلَاةٌ, as in the Kur 2:138, where some explain it so.

1.3

Sometimes, also, it is used as meaning the law brought by the Prophet. (Er-Rāghib)

Qur’ānic occurrences إِيمَٰن 4 shown of 41
3:90
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَـٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَـٰٓئِكَ هُمُ ٱلضَّآلُّونَ

But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.

3:177
إِنَّ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا وَلَهُمْ عَذَابٌ أَلِيمٌ

Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.

6:82
ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَـٰنَهُم بِظُلْمٍ أُو۟لَـٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ

"It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, for they are on (right) guidance."

32:29
قُلْ يَوْمَ ٱلْفَتْحِ لَا يَنفَعُ ٱلَّذِينَ كَفَرُوٓا۟ إِيمَـٰنُهُمْ وَلَا هُمْ يُنظَرُونَ

Say: "On the Day of Decision, no profit will it be to Unbelievers if they (then) believe! nor will they be granted a respite."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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[inf. n. of 4, q. v. Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] Sometimes it means Prayer; syn. صَلَاةٌ : as in the Kur [ii. 138], where it is said, وَمَا كَانَ اللّٰهُ لِيُضِيعَ إِيَمانَكُمْ , (Bd, Jel, TA,) i. e. [God will not make to be lost] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.)
Nounمَأْمَنٌ1 sense

Core sense — a place of security or safety, where one feels securegenerated

1

A place of security or safety or freedom from fear; where one feels secure.

Qur’ānic occurrences مَأْمَن
9:6
وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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A place of security or safety or freedom from fear; or where one feels secure. (M, TA.)
Nounمُؤْمَنٌ1 sense

Core sense — one rendered secure, or granted securitygenerated

1[You are not granted security, or safety]; or we will not grant you security—لَسْتَ مُؤْمَنًا

Ism mafʿūl of آمَنَهُ.

So in the Kur 4:96, accord. to one reading, that of Aboo-Jaafar El-Medenee.

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pass. part. n. of آمَنَهُ . (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.)
Nounمُؤْمِنٌ2 senses · 1 main

Core sense — rendering secure; believing, a believergenerated

1He who renders mankind secure from his wronging them—المُؤْمِنُ

[Ism fāʿil of Form 4: rendering secure, etc.]

An epithet applied to God; or it means He who renders his servants secure from his punishment. It is equivalent to المُهَيْمِنُ, which is originally المُؤَأْمِنُ [for the form مُفْعِلٌ is originally مُؤَفْعِلٌ], the second ء being softened and changed into ى, and the first changed into ه.

Or the Believer of his servants the Muslims on the day of resurrection, when the nations shall be interrogated respecting the messages of their apostles: or He who will faithfully perform to his servants what He has promised them: or He who has declared in his word the truth of his unity.

1.1

[Also believing, or a believer; particularly in God, and in his word and apostles, etc.: faithful: trusting, or confiding: see Form 4.]

Qur’ānic occurrences مُؤْمِن 2 shown of 200
26:114
وَمَآ أَنَا۠ بِطَارِدِ ٱلْمُؤْمِنِينَ

"I am not one to drive away those who believe.

27:2
هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

A guide: and glad tidings for the believers,-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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[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.) [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.]
Nounمَأْمُونٌ2 senses · 1 main

Core sense — trusted, trusted in, confided ingenerated

1

See أَمِينٌ, in three places.

1.1a woman whose like is sought after and eagerly retained because of her valuable qualities—مَأْمُونَةٌ
Qur’ānic occurrences مَأْمُون
70:28
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

For their Lord's displeasure is the opposite of Peace and Tranquillity;-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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: see أَمِينٌ , in three places. مَأْمُونَةٌ A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.)
Nounمَأْمُونِيَّةٌ1 sense

Core sense — a certain kind of food, so called after El-Ma-moongenerated

1

A certain kind of food; so called in relation to El-Ma-moon.

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A certain kind of food; so called in relation to El-Ma-moon. (TA.)
Nounمُؤْتَمَنٌ1 sense

Core sense — one intrusted, or trusted ingenerated

1

See أَمِينٌ, in two places.

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: see أَمِينٌ , in two places.