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عمر

Form 1 · Form 2 · Form 3 · Form 4 · Form 8 · Form 10  ·  32 entries  ·  Qur'ānic frequency 24

Form 1عَمِرَ14 senses · 6 main
muḍāriʿـَيَفْعَلُ·ـُيَفْعُلُ·ـِيَفْعِلُmaṣdarعَمْرٌ عِمَارَةٌ

Core sense — he lived long; he inhabited a place; he kept it in good repairgenerated

1.1he lived a long time; his life became long—عَمَارَةٌ

and عَمَرَ. Also عَمِرَ. Maṣdar عَمْرٌ and عُمْرٌ, both irregular as maṣdars of عَمِرَ: by rule the maṣdar should be عَمَرٌ, but عَمَرٌ is also a maṣdar, and عُمُرٌ, which is the most chaste.

The living meant is بَقِىَ.

he grew old—عَمِرَ
1.1.1he stayed, or dwelt, in a place—عَمَرَ بِمَكَانٍ
1.2it became inhabited—عَمَرَ

Said of a place of abode.; maṣdar عَمْرٌ or عِمَارَةٌ and عُمْرَانٌ.

it became inhabited [by its people]—بِأَهْلهِ
the house became inhabited—عَمِرَتِ الدَّارُ

[It became peopled, well peopled, well stocked with people and the like, in a flourishing state, the opposite of desolate or waste or ruined, or in a state of good repair.]

.

1.2.1the land became inhabited, peopled, colonized, cultivated, in a flourishing state—عَمَرَتِ الأَرْضُ

[See its ism fāʿil, عَامِرٌ.]

1.2.2the property became abundant and flourishing; the camels became many—عَمَرَ المَالُ

. Also عَمِرَ, and عَمُرَ.

[In the TA, عَمَارَةٌ, said there to be the maṣdar of عَمُرَ, but I think that is a mistake.]

Same as صَارَ عَامِرًا.

1.3he inhabited it; he stayed, or dwelt, in it—عَمَرَهُ

and عُمُورٌ and عُمْرَانٌ.

[In the TA, عَمَارَةٌ, with fet-h, which I think is a mistake.]

Said of a place of abode. Also: he kept to it — said of his property, or his camels or the like, and of his house or tent.

One should not say, of a man, أَعْمَرَ مَنْزِلِهُ, with ا.

only he shall stay in the mosques, or places of worship, of God—إِنَّمَا يَعْمُرُ مَسَاجِدَ ٱللّٰهِ

In the Qurʾān 9:18. Or: shall visit them; see form 8. But Z says: I do not know عَمَرَ used in the sense of اعتمر [he visited]. Or: shall enter them and sit in them. Or the verb in this phrase has another meaning, given below.

1.4

عَمَرَهُ is also synonymous with عَمَّرَهُ in the first of the senses explained below; see form 2.

1.5may God make your place of abode peopled and flourishing through you—عَمَرَ ٱللّٰهُ بِكَ مَنْزِلَكَ

maṣdar عِمَارَةٌ and أَعْمَرَهُ.

Abu Zeyd says that one should not say, of a man, أَعْمَرَ مَنْزِلَهُ, with ا.

1.5.1[he put the ruin, or waste, into good repair]—عَمَرَ الخَرَابَ

Muḍāriʿ and maṣdar as above.

1.5.2he peopled the land; colonized it; cultivated it; made it flourishing—عَمَرَ الأَرْضَ

Muḍāriʿ and maṣdar as above.

1.5.3he kept the building in good repair—عَمَرَ البِنَآءَ

Muḍāriʿ and maṣdar as above; the same as حَفِظَهُ.

only he shall keep the mosques, or places of worship, of God in good repair—إِنَّمَا يَعْمُرُ مَسَاجِدَ ٱللّٰهِ

So according to some, in the Qurʾān, in the passage quoted above.

Among the meanings of the verb here: he shall adorn them with carpets or the like, light them with lamps, keep up worship and praise and the study of knowledge in them, and guard them from what they are not built for, such as worldly talk.

1.5.4he built the house—عَمَرَ الدَّارَ

And: he made the house inhabited; he peopled it; [or made it well stocked with people and the like, or flourishing, or in good repair.]

[and عِمَارَةٌ, though according to the Msb this last is a simple noun].

1.5.5apparently, he instituted what was good—عَمَرَ الخَيْرَ

[Or perhaps: he cultivated or promoted it; or he kept to it, observed it, or paid regard to it.]

.

1.6he served, or worshipped, his Lord; he prayed and fasted—عَمَرَ رَبَّهُ

.

I left such a one worshipping his Lord, praying and fasting—تَرَكْتُ فُلَانًا يَعْمُرُ رَبَّهُ
Qur’ānic occurrences Form 1
9:17
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَـٰلِدُونَ

It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: In Fire shall they dwell.

9:18
إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ

The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and practise regular charity, and fear none (at all) except Allah. It is they who are expected to be on true guidance.

30:9
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their messengers with Clear (Signs). (Which they rejected, to their own destruction): It was not Allah Who wronged them, but they wronged their own souls.

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
, aor. عَمَرَ ; (S, O, Msb, K;) and عَمَرَ , aor. عَمُرَ (K) and عَمِرَ ; (Sb, K;) inf. n. عَمْرٌ (S, O, Msb, K) and عُمْرٌ , (S, O, Msb,) both anomalous, as inf. ns. of عَمِرَ , for by rule the inf. n. should be عَمَرٌ , (S,) but عَمَرٌ is also an inf. n., (TA,) and عُمُرٌ , which is the most chaste, (O,) and عَمَارَةٌ ; (K;) He lived, (S, O,) or continued in life ( بَقِىَ ), (K,) long, or a long time; (S, O, K; *) his life was, or became, long: (Msb:) and عَمِرَ he grew old. (TA.) عَمَرَ بِمَكَانٍ He remained, continued, stayed, resided, dwelt, or abode, in a place. (B, TA.) عَمَرَ , aor. عَمُرَ , inf. n. عَمْرٌ , (Msb,) or عِمَارَةٌ and عُمْرَانٌ , (MA,) It (a place of abode) became inhabited; (MA, Msb;) بِأَهْلهِ [by its people]: (Msb:) [it became peopled, well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined, or in a state of good repair:] and in like manner you say, عَمِرَتِ الدَّارُ , aor. عَمَرَ , inf. n. عَمْرٌ , the house became inhabited [&c.]. (MA.) [You say also, عَمَرَتِ الأَرْضُ The land became inhabited, peopled, well stocked with people and camels and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of waste: see its act. part. n., عَامِرٌ .] And عَمَرَ المَالُ , aor. عَمُرَ ; and عَمِرَ , aor. عَمَرَ ; (K;) and عَمُرَ , aor. عَمُرَ ; (Sb, K;) inf. n. عِمَارَةٌ ; (K; [so in most copies; in the TA, عَمَارَةٌ , and there said to be inf. n. of عَمُرَ ; but, I think, erroneously;]) i. q. صَارَ عَامِرًا [The property, consisting of camels or the like, became in a flourishing state]; (K;) the property became much; the camels, or the like, became many, or numerous. (Sgh.) عَمَرَهُ , (Msb, K,) aor. عَمُرَ , (TA,) inf. n. عِمَارَةٌ (K [so in most copies, but in the TA, عَمَارَةٌ , with fet-h, which I think erroneous;]) and عُمُورٌ (K) and عُمْرَانٌ , (TA,) He inhabited it; remained, continued, stayed, resided, dwelt, or abode, in it; namely, a place of abode: (Msb:) he kept to it; namely, his property, or his camels or the like, and his house, or tent: (K:) one should not say, of a man, أَعْمَرَ مَنْزِلِهُ , with ا . (Az, TA.) إِنَّمَا يَعْمُرُ مَسَاجِدَ ٱللّٰهِ , in the Kur [ix. 18], signifies Only he shall abide in the mosques, or places of worship, of God: or shall visit them: (TA:) see 8: but Z says, I know not عَمَرَ as occurring in the sense of اعتمر [he visited]: (TA:) or shall enter them and sit in them: (Jel:) or the verb in the above-cited phrase of the Kur has another signification, which see below. (TA.) عَمَرَهُ is also syn. with عَمَّرَهُ , in the first of the senses expl. below: see 2. عَمَرَ ٱللّٰهُ بِكَ مَنْزِلَكَ , (AZ, S, O, K, *) aor. عَمُرَ , (TA,) inf. n. عِمَارَةٌ ; (K;) and أَعْمَرَهُ ; (AZ, S, O, K;) May God make thy place of abode to become peopled, [or well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of ruined or waste or desolate, or in a state of good repair,] by thee [or by thy means]: (K, * TA:) but AZ says that one should not say, of a man, أَعْمَرَ مَنْزِلَهُ , with ا . (S.) عَمَرَ الخَرَابَ , aor. and inf. n. as above, [He made the ruin, or waste, or the like, to become in a state of good repair, in a state the contrary of ruined or waste or desolate.] (S, O, TA.) [ عَمَرَ الأَرْضَ , aor. and inf. n. as above, He peopled the land; stocked it well with people and camels and the like; colonized it; cultivated it, or cultivated it well; rendered it in a flourishing state, or in a state the contrary of waste.] And عَمَرَ البِنَآءَ , aor. and inf. n. as above, He kept the building in a good state; syn. حَفِظَهُ . (TA.) So accord. to some, in the Kur, إِنَّمَا يَعْمُرُ مَسَاجِدَ ٱللّٰهِ , [quoted above,] Only he shall keep in a good state [or in repair] the mosques, or places of worship, of God: (TA:) among the significations of the verb as here used, are these; he shall adorn them with carpets or the like, and light them with lamps, and continue the performance of religious worship and praise and the study of science in them, and guard them from [desecration by] that for which they are not built, such as worldly discourse. (Bd.) عَمَرَ الدَّارَ , aor. عَمُرَ , inf. n. عَمْرٌ [and عِمَارَةٌ , (MA,) or this, accord. to the Msb, is a simple subst.], He built the house. (Msb.) [And] He made the house to be inhabited; he peopled it; (MA;) [or made it to be well stocked with people and the like, or in a flourishing state, or in a state of good repair.] عَمَرَ الخَيْرَ , aor. عَمُرَ , inf. n. عَمْرٌ and عِمَارَةٌ , [app., He instituted what was good: or perhaps, he cultivated, or promoted, it: or he kept to it; or observed it; or regarded it.] (Az, TA.) عَمَرَ رَبَّهُ , (IAar, K,) aor. عَمُرَ , (IAar, O,) [inf. n. عِمَارَةٌ ,] He served, or worshipped, his Lord; (IAar, K;) he prayed and fasted. (Ks, Lh, O, K.) You say تَرَكْتُ فُلَانًا يَعْمُرُ رَبَّهُ I left such a one worshipping his Lord, praying and fasting. (TA.)
Form 2عَمَّرَهُ ٱللّٰهُ7 senses · 2 main
maṣdarتَعْمِيرٌ عَمْرٌ

Core sense — God lengthened his life, He preserved him alivegenerated

2.1God lengthened, or prolonged, his life; He preserved him alive—استعمرهُ

Maṣdar تَعْمِيرٌ and عَمَرَهُ. This verb has the same meaning as the headword.

no one whose life is prolonged has his life prolonged, nor is anything taken from his life, without its being recorded in a writing—وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ إِلَّا فِى كِتَابٍ

In the Qurʾān 35:12; the life diminished is another's. Or the meaning is: nor does anything pass of that same person's life (Saʿeed Ibn-Jubeyr). Both explanations are good, but the first seems more probably correct.

Lane cites “Bd in xi. 64” — a commentary, not the verse; no modern number is given
2.1.1he set for himself a limited term of life—عمّر نَفْسَهُ
2.1.2he acknowledged the everlasting existence of God—عمّر ٱللّٰهَ

.

2.1.3I ask God to prolong your life; or I remind you of God—عَمَّرْتُكَ ٱللّٰهَ

Apparently on the authority of Mbr.

[It also seems to mean: I swear to you by the everlasting existence of God. See عَمْرَ ٱللّٰهِ.]

2.1.4I adjure you by God, and beg you by the length of your life, to do such a thing—أُعَمِّرُكَ ٱللّٰهَُ أَنْ تَفْعَلَ كَذَا
2.1.5

See also form 4.

2.2[he furnished a tent with what it needed]—عَمَّرَ خِبَآءً بِمَا ٱحْتَاجَ إِلَيْهِ

See the article بنى.

Qur’ānic occurrences Form 2
2:96
وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do.

35:11
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَـٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah.

35:37
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَـٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّـٰلِمِينَ مِن نَّصِيرٍ

Therein will they cry aloud (for assistance): "Our Lord! Bring us out: we shall work righteousness, not the (deeds) we used to do!" - "Did We not give you long enough life so that he that would should receive admonition? and (moreover) the warner came to you. So taste ye (the fruits of your deeds): for the wrong-doers there is no helper."

36:68
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ

If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?

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
, (S, O, Msb, K,) inf. n. تَعْمِيرٌ ; (S, Msb;) and عَمَرَهُ , (Msb, K,) aor. عَمُرَ , (Msb,) inf. n. عَمْرٌ ; (TA;) God lengthened, or prolonged, his life; (S, O, Msb, TA;) made him to continue in life; preserved him alive; (K, TA;) as also استعمرهُ . (O and Bd in xi. 64.) It is said in the Kur [xxxv. 12], وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ إِلَّا فِى كِتَابٍ , i. e., No one whose life is prolonged has life prolonged, nor is aught diminished of his, meaning another's, life, but it is recorded in a writing: (I'Ab, Fr, * O: *) or the meaning is, nor does aught pass of his, i. e. the same person's, life: (Sa'eed Ibn-Jubeyr:) both these explanations are good; but the former seems more probably correct. (Az, TA.) عمّر نَفْسَهُ He determined for himself, or assigned to himself, a limited life. (K.) عمّر ٱللّٰهَ , inf. n. تَعْمِيرٌ , He acknowledged the everlasting existence of God. (S, TA.) عَمَّرْتُكَ ٱللّٰهَ I ask, or beg, God to prolong thy life: (Ks, O, TA:) or I remind thee of God. (TA, app. on the authority of Mbr.) [It also seems to signify I swear to thee by the everlasting existence of God. See عَمْرَ ٱللّٰهِ .] أُعَمِّرُكَ ٱللّٰهَُ أَنْ تَفْعَلَ كَذَا I adjure thee by God, and beg thee by the length of thy life, that thou do such a thing. (K, * TA.) See also 4. عَمَّرَ خِبَآءً بِمَا ٱحْتَاجَ إِلَيْهِ [He furnished a tent with what he required]. (Msb in art. بنى .)
Form 3عَامَرْتُهُ طُولَ حَيَاتِهِ1 sense

Core sense — I lived with him for the length of his lifegenerated

3.1

[I lived with him for the length of his life.]

See the article بلو.

Show Lane's original text
[I lived with him for the length of his life]. (M in art. بلو .)
Form 4أَعْمَرَ7 senses · 3 main

Core sense — he made him inhabit a place; he assigned him a house for lifegenerated

4.1

See form 1, in three places.

4.1.1[he made him inhabit the place, or people it, or colonize or cultivate it]—اعمرهُ المَكَانَ

استعمرهُ فِيهِ means the same; both are the same as جَعَلَهُ يَعْمُرُهُ or جعله عَامِرَهُ.

and He has made you dwell in it—وَٱسْتَعْمَرَكُمْ فِيهَا

This is the meaning of that verb in the Qurʾān 11:64.

Or: He has required you to inhabit it, or to people it; or has enabled and commanded you to do so; or has permitted you to do so, and to bring out your food from it by labour or skill.

Or: He has given you your houses in it for your lives; or made you dwell in them during your lives and then leave them to others; or has prolonged your lives in it. (Ibn-ʿArafeh)

[For قومكم in the L and TA, I read قُوتكم, and this is evidently right.]

4.1.2I assigned him the house for his life, or for my life, to live in for that period—أَعْمَرْتُهُ دَارًا

Also أَرْضًا, or إِبِلًا, and عَمَّرْتُهُ إِيَّاهَا.

That is, I said to him, of a house, or of land, or of camels: it is yours, or they are yours, for my life, or for your life, and when you die it returns, or they return, to me.

Doing this is forbidden.

[See also عُمْرَى, and see أَرْقَبَ and رُقْبَى.]

4.1.3he found the land to be peopled—اعمر الأَرْضَ

عَامِرَة here means peopled [and cultivated, or in a flourishing state].

4.1.4he made him rich; he gave him enough, so that he had no wants, or few wants—اعمر عَلَيْهِ
4.2he helped him to perform the religious visit—اعمرهُ

[Said to be] on the basis of analogy, not of hearsay, but it occurs in a tradition. Or: he made him perform that visit.

The visit meant is عُمْرَة.

4.3

See also form 8.

Show Lane's original text
see 1, in three places. اعمرهُ المَكَانَ , (K,) and استعمرهُ فِيهِ , (S, K,) i. q. جَعَلَهُ يَعْمُرُهُ (K) or جعله عَامِرَهُ (S) [He made him to inhabit the place, or to people, or colonize, or cultivate, it]. So the latter signifies in the Kur [xi. 64], وَٱسْتَعْمَرَكُمْ فِيهَا (S) And He hath made you to dwell therein: (O, Jel:) or hath required of you to inhabit it, or to people it, &c.: (Z:) or hath enabled and commanded you to do so: (Bd:) or hath permitted you to do so, and to fetch out by labour, or art, your food [for قومكم in the L and TA, I read قُوتكم , and this is evidently the right,] from it: (TA:) or hath given you your houses therein for your lives; or made you to dwell in them during your lives, and then to leave them to others: (Bd:) or hath prolonged your lives therein. (Ibn-'Arafeh, O.) أَعْمَرْتُهُ دَارًا , (S, Mgh, O, Msb, K, *) or أَرْضًا , or إِبِلًا , (S, O,) and عَمَّرْتُهُ إِيَّاهَا , (K, *) I assigned to him the house for his life, (Msb, K,) or for my life, (K,) to inhabit it for that period; (Msb, TA;) I said to him, of a house, (S, Mgh, O,) or of land, or of camels, (S, O,) It is thine, (S, Mgh, O,) or they are thine, (S, O,) for my life, (S, Mgh, O,) or for thy life, and when thou diest it returns, or they return, to me. (S, O.) The doing so is forbidden. (Mgh, TA.) [See also عُمْرَى : and see أَرْقَبَ , and رُقْبَى .] اعمر الأَرْضَ He found the land to be عَامِرَة , (S, O, K,) i. e., peopled [and cultivated, or in a flourishing state]. (TA.) اعمر عَلَيْهِ He rendered him rich; made him to be possessed of competence or sufficiency, to be without wants, or to have few wants. (K.) اعمرهُ He aided him to perform the visit called عُمْرَة ; (Mgh, O, K;) [said to be] on the authority of analogy; not on that of hearsay; (Mgh;) but occurring in a trad.: (Mgh, TA:) or he made him to perform that visit. (IKtt, Msb.) See also 8.
Form 8اعتمر4 senses · 2 main

Core sense — he visited; he performed the minor pilgrimage; he wound a turban round his headgenerated

8.1he visited him, or it; he went to him, or it—اعتمرهُ

He visited.

In some copies of the K, اعتمرهُ.

he visited him, or it; he went to him, or it—اعمرهُ

عَمَرَهُ has the same meaning, according to one explanation of the passage in the Qurʾān 9:18 quoted above; see form 1. But Z says: I do not know عَمَرَ used in the sense of اعتمر.

Qur’ān 9:18 approximate — somewhere between 9:13 and 9:19 Lane cites “Kur ix. 18”
Qur’ān 9:18 the verse Lane’s citation points to, and it uses this root
إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ

The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and practise regular charity, and fear none (at all) except Allah. It is they who are expected to be on true guidance.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

8.1.1[he performed the visit so called in the pilgrimage]—اعتمر فِى الحَجِّ

He performed the religious visit called عُمْرَة.

8.1.2he set about a thing, or an affair, such as a raiding expedition; he aimed at it, purposed it—اعتمر أَمْرًا
8.2

Also: he wound an عَمَارَة, that is, a turban or the like, round his own head.

Qur’ānic occurrences Form 8
2:158
إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ

Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

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
He visited. (Msb, K: in some copies of the K اعتمرهُ .) You say, اعتمرهُ , (S, O,) and اعمرهُ , (ISk, Msb,) He visited him, or it; (S, O;) he repaired, or betook himself, to him, or it; (ISk, S, O, Msb;) as also عَمَرَهُ , accord. to one explanation of a passage in the Kur ix. 18, quoted above: [see 1:] but Z says, I know not عَمَرَ as occurring in the sense of اعتمر . (TA.) He performed the religious visit called عُمْرَة . (O, TA.) You say اعتمر فِى الحَجِّ [He performed the visit so called in the pilgrimage]. (S.) اعتمر أَمْرًا He betook himself to a thing, or an affair; as, for instance, a warring and plundering expedition; aimed at it; purposed it. (TA.) Also He attired his head (i. e. his own head) with an عَمَارَة , i. e., a turban, &c. (S, K.)
Form 10إِسْتَعْمَرَ2 senses · 1 main

Core sense — he required him to inhabit and cultivate a placegenerated

10.1

See form 2.

10.1.1

And see also form 4, in two places.

Qur’ānic occurrences Form 10
11:61
وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ هُوَ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى قَرِيبٌ مُّجِيبٌ

To the Thamud People (We sent) Salih, one of their own brethren. He said: "O my people! Worship Allah: ye have no other god but Him. It is He Who hath produced you from the earth and settled you therein: then ask forgiveness of Him, and turn to Him (in repentance): for my Lord is (always) near, ready to answer."

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 2: and also 4, in two places.

Derived nouns 26

Nounعَمْرٌ5 senses · 4 main
maṣdarعَمْرٌ

Core sense — life, the period of a life; religion; the flesh between the teethgenerated

1life; the age a life reaches; the period during which the body has life in it—عُمُرٌ

The headword and عُمْرٌ are both maṣdars with the same meaning; see form 1. As such, the first is the more common.

All three words are also used as simple or abstract nouns, [the second being more common than the first, except in forms of swearing, in which the first is used, and the third being more chaste than the second,] in the meaning of life.

Er-Rāghib: it denotes less than بَقَآءٌ, which is why that word is often used as an attribute of God, while عمر is seldom so used.

Plural أَعْمَارٌ.

[may God prolong your life]—أَطَالَ ٱللّٰهُ عُمُرَكَ
[may God prolong your life]—عَمْرَكَ

In a form of swearing, only عَمْر is used. [In such a case, when ل is not prefixed to it, it is in the accusative case, as shown below; but when ل is prefixed to it, it is in the nominative.]

by your life, I will certainly do such a thing—لَعَمْرُكَ لَأَفْعَلَنَّ
by your life—لَعَمْرُكَ

لَعَمْرُكَ is a mubtadaʾ whose khabar, مَا أُقْسِمُ بِهِ [that by which I swear, so that the whole phrase means: your life is that by which I swear], is understood; so it is in the nominative case. Or the complete phrase is وَعَمْرِكَ فَلَعَمْرُكَ عَظِيمٌ [by your life; and your life is of great account]. (Fr, as related by Aʿ Obeyd)

This occurs in the Qurʾān 15:72 and means: by your life. (Iʿ Ab) لَعَمَرُكَ is a dialectal variant, mentioned by Yoo. Or, according to the grammarians, the first means: by your religion.

[by my life, or] by my religion—لَعَمْرِى
[by my life, or] by my religion—لَعَمَرِى
by your father's instituting, or promoting, or keeping to, what is good—لَعَمْرُ أَبِيكَ الخَيْرَ

In the first of these two, الخير is the object of عمر, from عَمَرَ الخَيْرَ, maṣdar عَمْرٌ and عِمَارَةٌ; see form 1. In the second, الخَيْرِ is an adjective qualifying أَبِيكَ. [See also the article خير.]

[by the life of your good father]—الخَيْرِ
by the everlasting existence of God—لَعَمْرُ ٱللّٰهِ

Here عمر is in the nominative as a mubtadaʾ, with ل prefixed to it to strengthen that state; the khabar is understood, the complete phrase being لَعَمْرُ ٱللّٰهِ قَسَمِى or مَا أُقْسِمُ بِهِ [the everlasting existence of God is my oath, or that by which I swear].

This expression is forbidden in a tradition, because عَمْرٌ properly means the life of the body.

by the everlasting existence of your God—لَعَمْرُ إِلٰهِكَ

This occurs in a tradition.

I swear by the everlasting existence of God, I did not do so—عمْرَ ٱللّٰهِ مَا فَعَلْتُ كَذَا

When you do not prefix ل, you put the word in the accusative case, as a maṣdar.

by your acknowledgment of the everlasting existence of God, I did not do so—عَمْرَكَ ٱللّٰهَ مَا فَعَلْتُ كَذَا

[In the CK اللّٰهُ, but this is a mistake.]

Or the original of it is عَمَّرْتُكَ ٱللّٰهَ تَعْمِيرًا, that is: I ask God to prolong your life. [It is said in the S that عَمْرَكَ ٱللّٰهَ sometimes has this meaning.]

I beg God to prolong your life: I will not do that—عَمْرَكَ ٱللّٰهَ لَا أَفْعَلُ ذَاكَ

Or it may be a form of oath without و [for وَعَمْرِكَ].

by your acknowledgment of the everlasting existence of God, do so—عَمْرَكَ ٱللّٰهَ اِفْعَلْ كَذَا
by your acknowledgment of the everlasting existence of God, do so—إِلَّا فَعَلْتَ كَذَا
[by your acknowledgment of the everlasting existence of God, and the like: do so]—إِلَّا مَا فَعَلْتَ كَذَا

Or عَمْرَكَ ٱللّٰهَ means: by your worship of God; or: I remind you of God.

Mbr says of the phrase عمرك اللّٰه that عمر may be in the accusative because of a verb understood, [such as أُذَكِّرُكَ,] or because of a suppressed و, the complete phrase being وَعَمْرِكَ ٱللّٰهَ; or as standing for the maṣdar تَعْمِير.

It may also be found written عَمْرَ ٱللّٰهَ, but this is bad.

Some of the Arabs, instead of لَعَمْرُكَ, said رَعَمْلُكَ.

Lane cites “Kur xv. 72” — Flügel numbering, not yet mapped
1.1

عَمْرًا وَشَبَابًا: see قُحَابٌ.

2religion—عَمْرٌ
religion—عَمَرٌ

As in the phrases لَعَمْرِى, لَعَمَرِى and لَعَمْرُكَ [mentioned above].

3the flesh between the teeth—عَمْرٌ

Plural عُمُورٌ, which some explain as the places from which the teeth grow.

the flesh between the teeth—عُمْرٌ

Or: the hanging piece of flesh between the teeth; or the flesh between the sockets of the teeth; or the flesh of the gum; or the flesh of the gum that runs between any two teeth; or what shows of the gum; or anything of an oblong shape between two teeth.

[Gabriel urged me to use the tooth-stick so much that I feared for my gums]—أَوْصَانِى جِبْرِيلُ بِالسِّوَاكِ حَتَّى خَشِيتُ عَلَى عُمُورِى

This is said in a tradition; the word used for the gums is عمور.

4

أُمُّ عَمْرٍو: see عَامِرٌ.

Qur’ānic occurrences عَمْر
15:72
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ

Verily, by thy life (O Prophet), in their wild intoxication, they wander in distraction, to and fro.

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
and عُمْرٌ are both inf. ns., signifying the same. (S, O.) [See 1. As such, the former is the more common.] And both of these words, (Mgh, K, &c.,) and عُمُرٌ , (K, &c.,) [used as simple substs., or abstract ns., in which case the second is more common than the first, except in forms of swearing, in which the former is used, and the third is more chaste than the second,] signify Life; (Msb, K;) [the age to which the life extends;] the period during which the body is inhabited by life: so that it denotes less than بَقَآءٌ : wherefore the latter is [frequently] used as an attribute of God; but عمر is seldom used as such: (Er-Rághib, B:) pl. أَعْمَارٌ . (K.) You say أَطَالَ ٱللّٰهُ عُمُرَكَ and عَمْرَكَ [May God prolong thy life]. (S, O.) In a form of swearing, عَمْر only is used. (S.) [In a case of this kind, when ل is not prefixed to it, it is in the accus. case, as will be shown and expl. below: but when ل is prefixed to it, it is in the nom.] You say لَعَمْرُكَ لَأَفْعَلَنَّ , meaning By thy life, I will assuredly do [such a thing]. (Msb.) لَعَمْرُكَ occurs in the Kur xv. 72, and means By thy life: (I'Ab, Akh, Bd, Jel:) and لَعَمَرُكَ is a dial. var., mentioned by Yoo: (O:) or the former, accord. to the grammarians, means by thy religion: (AHeyth, O:) and [in like manner] لَعَمْرِى , and لَعَمَرِى , [by my life, or] by my religion. (K.) لَعَمْرُكَ is an inchoative, of which the enunciative, مَا أُقْسِمُ بِهِ , [that by which I swear, so that the entire phrase means thy life is that by which I swear,] is understood; therefore it is in the nom. case: (IJ, TA:) or the complete phrase is وَعَمْرِكَ فَلَعَمْرُكَ عَظِيمٌ [by thy life, &c.: and thy life is of great account]. (Fr, as related by A'Obeyd.) You say also لَعَمْرُ أَبِيكَ الخَيْرَ , and الخَيْرِ ; the former meaning By thy father's instituting, or promoting, or keeping to, or observing, or regarding, what is good; الخير being the objective complement of عمر , from عَمَرَ الخَيْرَ , aor. عَمُرَ , inf. n. عَمْرٌ and عِمَارَةٌ ; [see 1;] but in the latter case, الخَيْرِ is an epithet added to أَبِيكَ [so that the meaning is by the life of thy good father]. (AHeyth, Az, O, TA.) [See also art. خير .] You also say لَعَمْرُ ٱللّٰهِ , meaning By the everlasting existence of God; (S, O, K;) عمر being here in the nom. case as an inchoative, with ل prefixed to it as a corroborative of the inchoative state: the enunciative is understood; the complete phrase being لَعَمْرُ ٱللّٰهِ قَسَمِى or مَا أُقْسِمُ بِهِ [the everlasting existence of God is my oath, or that by which I swear]. (S, O.) This expression is forbidden in a trad., (K,) because عَمْرٌ [properly] means the life of the body: (TA:) [but] لَعَمْرُ إِلٰهِكَ , meaning By the everlasting existence of thy God, occurs in a trad. (TA.) When you do not prefix ل , you make it to be in the accus. case, as an inf. n.: thus you say, عمْرَ ٱللّٰهِ مَا فَعَلْتُ كَذَا (S, O, K) I swear by the everlasting existence of God, I did not so: (S, O:) and عَمْرَكَ ٱللّٰهَ مَا فَعَلْتُ كَذَا (S, O, K, [in the CK اللّٰهُ , but this is a mistake,]) By thine acknowledgment of the everlasting existence of God, I did not so: (S, O:) or the original thereof is عَمَّرْتُكَ ٱللّٰهَ تَعْمِيرًا , (O, K,) i. e., I ask, or beg, God to prolong thy life: (Ks, O:) [and it is said in the S that عَمْرَكَ ٱللّٰهَ sometimes has this signification:] and in like manner عَمْرَكَ ٱللّٰهَ لَا أَفْعَلُ ذَاكَ means I beg God to prolong thy life: I will not do that: or it may be a form of oath without و [for وَعَمْرِكَ ]: (Ks:) and you say عَمْرَكَ ٱللّٰهَ اِفْعَلْ كَذَا and إِلَّا فَعَلْتَ كَذَا [and إِلَّا مَا فَعَلْتَ كَذَا By thine acknowledgment of the everlasting existence of God, &c., do thou so]: (TA:) or عَمْرَكَ ٱللّٰهَ signifies by thy worship of God: (AHeyth:) or I remind thee, reminding thee, of God. (K.) Mbr says of this phrase, عمرك اللّٰه , that عمر may be in the accus. case on account of a verb understood; [such, for instance, as أُذَكِّرُكَ ;] or by reason of و suppressed, the complete phrase being وَعَمْرِكَ ٱللّٰهَ ; or as being for [the inf. n.] تَعْمِير . (TA.) It may also be [found written] عَمْرَ ٱللّٰهَ ; but this is bad. (Ks.) Some of the Arabs, for لَعَمْرُكَ , said رَعَمْلُكَ . (Az.) عَمْرًا وَشَبَابًا : see قُحَابٌ . عَمْرٌ (AHeyth, K) and عَمَرٌ (K) signify Religion; (AHeyth, K;) as in the phrases لَعَمْرِى and لَعَمَرِى (K) and لَعَمْرُكَ (AHeyth) [mentioned above]. Also عَمْرٌ (S, O, Msb, K) and عُمْرٌ (IAth, O, K) The flesh that is between the teeth: (S, O, Msb, K:) or the pendent piece of flesh between the teeth: (Az, Msb:) or the flesh that is between the places in which the teeth are set: (TA:) or the flesh of the gum: (K:) or the flesh of the gum that runs between any two teeth: (TA:) or what appears of the gum: (Kh, Msb:) or (so accord. to the TA, but in the K “ and ”) anything of an oblong shape between two teeth: (K:) pl. عُمُورٌ : (S, O, Msb, K:) which some explain as signifying the places whence the teeth grow. (TA.) It is said in a trad., أَوْصَانِى جِبْرِيلُ بِالسِّوَاكِ حَتَّى خَشِيتُ عَلَى عُمُورِى [Gabriel enjoined me to make use of the tooth-stick so that I feared for my عمور ]. (O, TA.) أُمُّ عَمْرٍو : see عَامِرٌ .
Nounعُمْرٌ1 sense

Core sense — life, the period of a lifegenerated

1

See عَمْرٌ, in two places.

Show Lane's original text
: see عَمْرٌ , in two places.
Nounعَمَرٌ1 sense

Core sense — life, the period of a life; the flesh between the teethgenerated

1

See عَمْرٌ, in four places.

Show Lane's original text
: see عَمْرٌ , in four places.
Nounعُمُرٌ1 sense

Core sense — life, the period of a lifegenerated

1

See عَمْرٌ, in two places.

Qur’ānic occurrences عُمُر 1 shown of 7
26:18
قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ

(Pharaoh) said: "Did we not cherish thee as a child among us, and didst thou not stay in our midst many years of thy life?

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 عَمْرٌ , in two places.
Nounعَمْرَةٌ3 senses · 2 main

Core sense — bankruptcy, having no property left; hungergenerated

1

See عَمَارَةٌ.

2bankruptcy, insolvency, having no property left—أَبُو عَمْرَةَ

It is said to be called this because it was the name of an envoy of El-Mukhtār the son of Abū ʿObeyd; when he stopped at a people's dwellings, slaughter and war used to fall upon them.

2.1

And hunger.

Show Lane's original text
: see عَمَارَةٌ . أَبُو عَمْرَةَ means Bankruptcy, insolvency, or the state of having no property remaining; (Lth, O, K;) which is said to be thus called because it was the name of an envoy of El-Mukhtár the son of Aboo-'Obeyd, on the occasion of whose alighting at the abode of a people, slaughter and war used to befall them: (Lth, O, K: *) and (K) hunger. (IAar, K.)
Nounعُمْرَةٌ3 senses · 1 main

Core sense — a visit; the minor pilgrimage to Mekkeh; going in to one's bridegenerated

1

A visit, or a visiting; or a visit in which love or affection is cultivated عِمَارَة; or a going to an inhabited, or peopled, place. This is the primary meaning.

1.1a religious visit to the sacred places at Mekkeh, with the circuiting of the Kaʿbeh and the going to and fro between Eṣ-Ṣafā and El-Marweh—عُمْرَة

Hence used of this visit in pilgrimage [and at any time]; the ceremony performed is الإِحْرَام.

الحَجُّ [differs from it in being at a particular time of the year, and] is not complete without the halting at ʿArafāt on the day of ʿArafeh.

عُمْرَة is the minor pilgrimage الحَجُّ الأَصْغَرُ; what is commonly called الحَجُّ is sometimes called the greater pilgrimage الحَجُّ الأَكْبَرُ.

Plural عُمَرٌ and عُمَرَاتٌ, or عُمُرَاتٌ, or عُمْرَاتٌ.

1.2

Also: a man's going in to his [newly married] wife in her family's home; if he takes her away to his own family, the act is called عُرْسٌ.

Qur’ānic occurrences عُمْرَة
2:196
وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.

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
A visit, or a visiting: (S, Msb, K:) or a visit in which is the cultivation ( عِمَارَة ) of love or affection: (TA:) or a repairing to an inhabited, or a peopled, place: this is the primary signification. (Mgh.) Hence the عُمْرَة in pilgrimage [and at any time]; (S, O; *) i. e. [A religious visit to the sacred places at Mekkeh, with the performance of the ceremony of الإِحْرَام ,] the circuiting round the Kaabeh, and the going to and fro between Es-Safà and El-Marweh: الحَجُّ [differs from it inasmuch as it is at a particular time of the year and] is not complete without the halting at 'Arafát on the day of 'Arafeh: (Zj, TA:) the عُمْرَة is the minor pilgrimage ( الحَجُّ الأَصْغَرُ ); (Msb, and Kull p. 168;) what is commonly termed الحَجُّ being called sometimes the greater pilgrimage ( الحَجُّ الأَكْبَرُ ): (Kull:) pl. عُمَرٌ (S, O, Msb) and عُمَرَاتٌ or عُمُرَاتٌ or عُمْرَاتٌ . (Msb.) Also A man's going in to his [newlymarried] wife in the abode of her family: (IAar, S, K:) if he removes her to his own family, the act is termed عُرْسٌ . (IAar, S.)
Nounعُمْرَى2 senses · 1 main

Core sense — a house or property given to someone for the term of a lifegenerated

1

A noun إِسْمٌ [strangely read by Golius as أَسْمَرُ], or a maṣdar, [or rather a quasi-maṣdar,] from أَعْمَرَهُ دَارًا and the like.

A man's assigning to another a house for the life of the receiver, or for his own life; a man's saying to another, of a house, or of land, or of camels: it is yours, or they are yours, for my life, or for your life, and when you die it returns, or they return, to me.

Th: a man's giving another a house and saying to him, this is yours for your life, or for my life. [In the TA is added, "whichever of us dies", ايّنا مات, but I consider this a mistake for إِذَا مَاتَ, "when he dies", "the house is given to his family".]

So they used to do in the Time of Ignorance; but some of the Muslim lawyers hold the gift to be absolute and the condition void.

1.1

Also: the property, or house, and the like, so given; what is assigned or given to another for the term of his own life, or of the giver's life. [See also رُقْبَى.]

Show Lane's original text
a subst., ( إِسْمٌ [strangely read by Golius أَسْمَرُ ], S, O,) or an inf. n., (TA,) [or rather a quasiinf. n.,] from أَعْمَرَهُ دَارًا and the like; (S, O, TA;) A man's assigning to another a house for the life of the latter, or for the life of the former; (accord. to the explanation of the verb in the K;) a man's saying to another, of a house, or of land, or of camels, It is thine, or they are thine, for my life, or for thy life, and when thou diest it returns, or they return, to me; (accord. to the explanation of the verb in the S and Mgh and O;) a man's giving to another a house, and saying to him, This is thine for thy life, or for my life: (Th, in TA: [in which is added, “ whichever of us dies, ” ايّنا مات , but this I consider a mistake for إِذَا مَاتَ , “ when he dies, ”) “ the house is given to his family: ”]) so they used to do in the Time of Ignorance: (TA:) but some of the Muslim lawyers hold the gift to be absolute, and the condition to be null. (TA, &c.) Also [The property, or house, &c., so given;] what is assigned, or given, to another for the period of his life, or for that of the life of the giver. (K.) [See also رُقْبَى .]
Nounعُمْرِىٌّ1 sense

Core sense — old, said of trees; a great old lote-tree growing by a rivergenerated

1

Applied to trees شَجَر: old; a relative noun from عُمْرٌ.

عُمْرِيَّةٌ [the feminine], applied to a tree شَجَرَة, means great and old, having had a long life.

Or the masculine means the [species of lote-tree called] سِدْر that grows by the rivers and drinks in the water; and so does عُبْرِىٌّ.

Or, according to Abu-l-ʿAmeythel [or ʿOmeythil] El-Aʿrābee, the old, whether by a river or not; and As says the same of the old of the سِدْر, whether by a river or not, the recent one being the ضَال.

Some say that the م is a substitute for the ب in عُبْرِىٌّ [q. v.].

Show Lane's original text
, applied to trees ( شَجَر ), Old; (K;) a rel. n. from عُمْرٌ : (TA:) عُمْرِيَّةٌ , [the fem.,] applied to a tree ( شَجَرَة ), signifies great and old, having had a long life: (IAth, TA:) or the former, the [species of lote-tree called] سِدْر , that grows upon the rivers (O, K) and imbibes the water; as also عُبْرِىٌّ : (O:) or, accord, to Abu-l-'Ameythel [or 'Omeythil] El-Aarábee, the old, whether on a river or not; (O, TA;) and in like manner says As, the old of the سِدْر , whether on a river or not; and the ضَال is the recent thereof: some say that the م is a substitute for the ب in عُبْرِىٌّ [q. v.]. (TA.)
Nounالفَرِيضَةُ العُمَرِيَّةُ1 sense

Core sense — the apportionment of inheritance called the ʿOmarian onegenerated

1

See المُشَرَّكَةُ.

Show Lane's original text
: see المُشَرَّكَةُ .
Nounعُمْرَانٌ6 senses · 1 main

Core sense — a building; a land or house inhabited and flourishinggenerated

1

A maṣdar of عَمَرَ.

1.1

And of عَمَرَهُ.

1.2

Then apparently used as an adjective with the same meaning as عَامِرٌ [q. v.], of which it is also a plural.

1.3

And then as an adjective in which the quality of a noun is predominant: a land, or house, inhabited, well peopled, well stocked with people and the like, in a flourishing state, the opposite of desolate or waste or ruined; a land colonized or well cultivated; a house in good repair.

This seems to be what is meant in the article خرب, where, as also here, it is said to be the opposite of خَرَابٌ [q. v.].

1.4

It is also a noun meaning بُنْيَانٌ: [a building, a structure, an edifice; or perhaps the act of building].

[See also عِمَارَةٌ.]

1.5

It is also a plural of عَامِرٌ [q. v.].

Show Lane's original text
[an inf. n. of عَمَرَ : and of عَمَرَهُ : then app. used as an epithet syn. with عَامِرٌ , q. v.: (of which it is also a pl.:) and then as an epithet in which the quality of a subst. is predominant; meaning A land, or house, inhabited, peopled, well people, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined; a land colo- nized, cultivated, or well cultivated; a house in a state of good repair: such seems to be meant in the JK and A and K, in art. خرب , where, as in the O in this art., it is said to be contr. of خَرَابٌ , q. v.] It is also a subst. signifying بُنْيَانٌ [A building; a structure; and edifice: or perhaps the act of building]. (Msb.) [See also عِمَارَةٌ . It is also a pl. of عَامِرٌ , q. v.]
Nounعَمَارٌ1 sense

Core sense — a sweet-smelling plant worn on the head; a greeting wishing long lifegenerated

1

See عَمَارَةٌ, in three places.

Show Lane's original text
: see عَمَارَةٌ , in three places.
Nounعَمِيرٌ1 sense

Core sense — living long; inhabitedgenerated

1

See عَامِرٌ.

Show Lane's original text
: see عَامِرٌ .
Nounأَبُو عُمَيْرِ1 sense

Core sense — a kunya given to a certain thinggenerated

1

The ذَكَر.

See also شَامَ [q. v.], in the article شيم.

Show Lane's original text
The ذَكَر . (K; and TA voce شَامَ , q. v., in art. شيم .)
Nounعَمَارَةٌ3 senses · 2 main

Core sense — anything worn on the head as a sign of headship; a sweet-smelling plant; a greetinggenerated

1figurative · مجازanything put on the head as a sign of headship—عَمْرَةٌ

Anything which a person, or which a chief, puts upon his head, such as a turban, a قَلَنْسُوَة, or a crown, as a sign of headship and to keep it in mind.

the same; and also any sweet-smelling plant which a chief puts on his head for the same purpose—عَمَارٌ

[It is apparently a collective noun, of which عَمَارَةٌ is the ism waḥda.] The plant is رَيْحَان.

And hence, any such plant, without restriction; or any such plant with which a drinking-room is decorated, called by the Persians مَيْوَرَانْ. When anyone comes in to the people gathered there, they raise some of it with their hands and greet him with it, wishing him a long life.

So, according to some, in a verse of El-Aashà, given below; or there it means crowns of such plants, which they put on their heads, as foreigners العَجَم do; but ISd says: I do not know how this is.

Or the myrtle, آس.

a plant of that kind, with which a king used to be greeted, saying: may God prolong your life—عَمَارةٌ

Or, as some say, a raising of the voice, saying that; a salutation, said to mean: may God prolong your life; and so عَمَارٌ and عِمَارَةٌ. But Az says that this explanation is not valid.

El-Aashà says:

shāhid
فَلَمَّا أَتَانَا بُعَيْدَ الكَرَىسَجَدْنَا لَهُ وَرَفَعْنَا العَمَارَا

[And when he came to us, a little after sleep, we prostrated ourselves to him, and] we took the turbans off our heads in honour of him.

But IB says that, on this explanation, the correct reading is وَضَعْنَا العَمَارَا; or the first reading means: we raised our voices in prayer for him, and said, may God prolong your life; or: we raised the sweet-smelling plants.

1.1an ornamented piece of cloth sewn onto a tent—عَمَارَةٌ

Sewn upon a مِظّلَّة [by which is meant a kind of tent], that is, sewn to the طَرِيقَة [q. v.], on each side of the tent-pole, as a sign of headship.

an ornamented piece of cloth sewn onto a tent—عِمَارَةٌ
2

See also عِمَارَةٌ.

Show Lane's original text
Anything (AO, S, O, K) which one puts, (S, O,) or which a chief puts, (TA,) upon his head, such as a turban, and a قَلَنْسُوَة , and a crown, &c., (AO, S, O, K,) as a sign of headship, and for keeping it in mind; (TA;) as also عَمْرَةٌ (K) and عَمَارٌ : (S, O, * TA:) which last [is app. a coll. gen. n., of which عَمَارَةٌ is the n. un., and] also signifies any sweet-smelling plant ( رَيْحَان ) which a chief puts upon his head for the same purpose: and hence, any such plant, absolutely: (B:) or any such plant with which a drinkingchamber is adorned, (S, K,) called by the Persians مَيْوَرَانْ ; when any one comes in to the people there assembled, they raise somewhat thereof with their hands, and salute him with it, wishing him a long life: so, accord. to some, in a verse of El-Aashà, which see below: (S:) or it there signifies crowns of such plants, which they put upon their heads, as the foreigners ( العَجَم ) do; but ISd says, “ I know not how this is: ” or the myrtle; syn. آس : (TA:) and عَمَارةٌ signifies a plant of that kind, with which one used to salute a king, saying, May God prolong thy life: or, as some say, a raising of the voice, saying so: (Az, TA:) a salutation; (K;) said to mean, may God prolong thy life; (TA;) as also عَمَارٌ (S, K) and عِمَارَةٌ ; (L;) but Az says that this explanation is not valid. (TA.) El-Aashà says, 1 [And when he came to us, a little after slumber, we prostrated ourselves to him, and] we put the turbans from our heads, in honour of him: (S:) but IB says that, accord. to this explanation, the correct reading is وَضَعْنَا العَمَارَا : (TA:) or the former reading means, we raised our voices with prayer for him, and said, May God prolong thy life: or we raised the sweet-smelling plants: &c.: see above. (S, TA.) فَلَمَّا أَتَانَا بُعَيْدَ الكَرَى | سَجَدْنَا لَهُ وَرَفَعْنَا العَمَارَا Also عَمَارَةٌ , (K,) or عِمَارَةٌ , (O,) An ornamented piece of cloth which is sewed upon a مِظّلَّة , [by which is meant a kind of tent,] (O, K, TA,) i. e. sewed to the طَرِيقَة [q. v.], on each side of the tent-pole, (O,) as a sign of headship. (TA.) See also عِمَارَةٌ .
Nounعُمَارَةٌ1 sense

Core sense — hire, pay, or wages for work done on a placegenerated

1

Hire, pay, or wages of, or for, عِمَارَة in the sense of مَا يُعْمَرُ بِهِ المَكَانُ [see below].

Show Lane's original text
Hire, pay, or wages, of, or for, عِمَارَة as signifying مَا يُعْمَرُ بِهِ المَكَانُ [see below]. (K, TA.)
Nounعِمَارَةٌ7 senses · 3 main

Core sense — habitation and cultivation; a building; a great tribe; the breast of a mangenerated

1

A maṣdar; it often means habitation and cultivation, or a good state of habitation and cultivation.

1.1that by which a place is made inhabited, peopled, colonized, cultivated, and flourishing, the opposite of desolate or ruined—مَا يُعْمَرُ بِهِ المَكَانُ

Apparently meaning the work, or labour, by which a place is made so; it is added immediately after that عُمَارَةٌ means hire, pay, or wages of it, or for it, and the explanation given here agrees with both ancient and modern usage. It may be added further that the measure فِعَالَةٌ is common in words for arts, occupations, or employments, as زِرَاعَةٌ and فِلَاحَةٌ.

1.2

Also a noun from عَمَرَ الدَّارَ: the act, or art, of building a house.

1.3

And a building, a structure, an edifice; in modern usage generally a public building. Plural عَمَائِرُ. See also عُمْرَانٌ.

2

Also the breast of a man.

2.1a great tribe that subsists by itself, migrating, settling, and seeking pasture by itself—عِمَارَةٌ

Synonymous with قِبِيلَةٌ عَظِيمَةٌ or حَىٌّ عَظِيمٌ.

Or the first is so called because it peoples a land, and the second because it is complex like a turban; and عَمِيرَةٌ means the same.

Plural عَمَائِرُ.

a great tribe that subsists by itself, migrating, settling, and seeking pasture by itself—عَمَارَةٌ

The second is allowed by Kh, but the first is the more common.

Or, as some say, all of them mean a بَطْن; or the same as قَبِيلَةٌ and عَشِيرَةٌ; or less than a قبيلة; or less than a قبيلة and more than a بَطْن [see also شَعْبٌ]; or a body of men by whom a place is peopled.

3

See also عَمَارَةٌ, in two places.

Qur’ānic occurrences عِمَارَة
9:19
أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in Allah and the Last Day, and strive with might and main in the cause of Allah? They are not comparable in the sight of Allah: and Allah guides not those who do wrong.

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 an inf. n.: and often signifies Habitation and cultivation; or a good state of habitation and cultivation: and is also expl. as signifying] مَا يُعْمَرُ بِهِ المَكَانُ [That by which a place is rendered inhabited, peopled, well stocked with people and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of desolate or waste or ruined; app. meaning, work, or labour, by which a place is rendered so; as it is immediately added in the K that عُمَارَةٌ signifies hire, pay, or wages, of it, or for it; and the explanation which I have here given is agreeable with ancient and modern usage; to which it may be further added, that the measure ( فِعَالَةٌ ) is common to words signifying arts, occupations, or employments, as زِرَاعَةٌ and فِلَاحَةٌ &c.]. (K, TA.) Also a subst. from عَمَرَ الدَّارَ . (Msb.) [It has two significations, either of which may be meant in the Msb: The act, or art, of building a house: and A building; a structure; an edifice: generally, accord. to modern usage, a public edifice: pl. عَمَائِرُ . See also عُمْرَانٌ .] Also The breast of a man. (TA.) Hence, (TA,) عِمَارَةٌ (S, O, Msb, K) and عَمَارَةٌ , (Msb, K,) the latter allowed by Kh, (O,) but the former is the more common, (Msb,) A great tribe, syn. قِبِيلَةٌ عَظِيمَةٌ , (Msb,) or حَىٌّ عَظِيمٌ , (O, K, TA,) that subsists by itself, migrating by itself, and abiding by itself, and seeking pasturage by itself: (O, TA:) or it is called by the former name because it peoples a land; and by the latter, because complex like a turban; (TA;) and عَمِيرَةٌ signifies the same; or, as some say, all signify a بَطْن : (Ham p. 682:) or i. q. قَبِيلَةٌ and عَشِيرَةٌ : (S, O:) or less than a قبيلة : (O, K:) or less than a قبيلة and more than a بَطْن : (IAth, TA:) [see also شَعْبٌ :] or a body of men by which a place is peopled: (B, TA:) pl. عَمَائِرُ . (TA.) See also عَمَارَةٌ , in two places.
Nounعَمِيرَةٌ1 sense

Core sense — a body of men, a tribal groupgenerated

1

See the preceding entry, near the end.

Show Lane's original text
: see the next preceding paragraph, near the end.
Nounعَامِرٌ7 senses · 4 main

Core sense — living long; dwelling in a place; inhabited, in good repair; the hyenagenerated

1

Living long.

1.1the jinn that inhabit houses—عُمَّارُ البُيُوتِ

Staying, dwelling, or abiding in a place; and, in a plural sense, staying and gathered together. (Musʿab)

[Hence] an inhabitant of a house; plural عُمَّارٌ.

the serpents that are in houses—عَوَامِرُ البُيُوتِ

Singular عَامِرٌ and عَامِرَةٌ; according to some they are so called because of the length of their lives.

1.2

See also مُعْتَمِرٌ.

2a land peopled; [colonized; cultivated]—أَرْضٌ عَامِرَةٌ

Also the same as مَعْمورٌ. [See also عُمْرَانٌ.]

[See عَمَرَ.]

a place of abode inhabited—مَنْزِلٌ عَامِرٌ
a place inhabited, peopled, in a flourishing state, the opposite of desolate or waste or ruined—مَكَانٌ عَامِرٌ
a place inhabited, peopled, in a flourishing state—عَمِيرٌ

That is, ذُو عِمَارَةٍ.

2.1

It is applied also to what has been a ruin or waste or the like [meaning in a state of good repair, the opposite of ruined or waste or desolate]; and so is مَعْمُورٌ. [Plural عُمْرَانٌ.]

3he is indeed a server, or worshipper, of his Lord—إِنَّهُ لَعَامِرٌ لِرَبِّهِ
4the hyena—أُمُّ عَامِرٍ
the hyena—أُمُّ عَمْرٍو

The second is irregular. It is a metonymic name, definite, as applying to the species.

It is said in a proverb: خَامِرى أُمَّ عَامِرِ أَبْشِرِى بِجَرَادٍ عَظْلَى وَكَمَرِ رِجَالٍ قَتْلَى [Hide yourself, O Umm-ʿĀmir: rejoice at the news of locusts clinging together, and the glands of the penes of slain men.] In this proverb, for كَمِّ in the TA I have substituted كَمَرٍ, which is the reading in variants of it; see Freytag's Arab. Prov., 1:431.

When a man says this, the animal is said to become submissive to him, so that he muzzles it and then drags it out; for the hyena, says Az, is proverbial for its stupidity and for being deceived by soft speech.

It is called امّ عامر, as though its young one were called عَامِرٌ, and a Hudhalee poet so calls it; or its whelp is called العَامِرُ, but the form with ال is not known in the compound name with the prefixed noun [امّ, nor, apparently, without امّ]. (MF, from the commentary on the دُرَّة)

Show Lane's original text
Living long. (Msb, TA.) Remaining, continuing, staying, residing, dwelling, or abiding, in a place: (TA:) and thus, or remaining, &c., and congregated, in a pl. sense. (Mus'ab, O.) [Hence,] An inhabitant of a house: pl. عُمَّارٌ . (TA.) And عُمَّارُ البُيُوتِ The jinn, or genii, that inhabit houses. (S.) And عَوَامِرُ البُيُوتِ The serpents that are in houses: sing. عَامِرٌ and عَامِرَةٌ : accord. to some, they are so called because of the length of their lives. (TA.) See also مُعْتَمِرٌ . Also i. q. مَعْمورٌ . (O, TA.) [See also عُمْرَانٌ .] You say أَرْضٌ عَامِرَةٌ A land peopled; [colonized; cultivated; &c.] (TA.) [See عَمَرَ .] And مَنْزِلٌ عَامِرٌ A place of abode inhabited [&c.]. (Msb.) And مَكَانٌ عَامِرٌ , and عَمِيرٌ , (S, O, TA,) i. e. ذُو عِمَارَةٍ [A place inhabited, peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined]. (TA.) It is applied also to that which has been a ruin or waste or the like [as meaning In a state of good repair; in a state the contrary of ruined or waste or desolate]; and so مَعْمُورٌ . (S, TA.) [Pl. عُمْرَانٌ .] إِنَّهُ لَعَامِرٌ لِرَبِّهِ Verily he is a server, or worshipper, of his Lord. (TA.) أُمُّ عَامِرٍ , (S, O, K,) and أُمُّ عَمْرٍو , (K,) but the latter is extr., (TA,) The hyena; (S, O, K;) a metonymical surname, (S, O,) determinate, as applying to the species. (TA.) It is said in a prov., خَامِرى أُمَّ عَامِرِ أَبْشِرِى بِجَرَادٍ عَظْلَى وَكَمَرِ رِجَالٍ قَتْلَى [Hide thyself, O Umm-'Ámir: rejoice thou at the news of locusts cohering, and the glands of the penes of slain men: (in this prov., for كَمِّ , in the TA, I have substituted كَمَرٍ , which is the reading in variations of the prov.: see Freytag's Arab. Prov., i. 431:)] this being said by a man, [it is asserted that] the animal becomes obsequious to him, so that he muzzles it, and then drags it forth; for the hyena, says Az, is proverbial for its stupidity, and for its being beguiled with soft speech. (TA.) It is called امّ عامر , as though its young one were called عَامِرٌ , and it is so called by a Hudhalee poet: (L:) or its whelp is called العَامِرُ : (K:) but it is not known with ال in the compound name with the prefixed noun [ امّ , nor, app., without امّ ]. (MF, from the Expos. of the دُرَّة .)
Nounعَوْمَرَةٌ1 sense

Core sense — clamour and confusion; wearying quarrellinggenerated

1

Clamour and confusion, and evil or mischief; or wearying contention or quarrelling.

See the article دقر.

Show Lane's original text
Clamour and confusion, (S, O, * K,) and evil, or mischief: (O:) or wearying contention or altercation. (TA in art. دقر .)
Nounمَعْمَرٌ1 sense

Core sense — an inhabited place of abode, with plenty of water and herbagegenerated

1

A place of abode peopled, or inhabited.

A place of abode that is spacious, pleasant, peopled or inhabited, with plenty of water and herbage, where people stay.

Show Lane's original text
A place of abode peopled, or inhabited: (so in a copy of the S:) a place of abode spacious, (O, TA,) agreeable, peopled or inhabited, (TA,) abounding with water and herbage, (S, O, * K, TA,) where people stay. (TA.)
Nounمِعْمَارٌ1 sense

Core sense — an architectgenerated

1

[An architect; also مِعْمَارِىٌّ, of which مِعْمَارِيَّةٌ is the collective noun. Both appear to be post-classical.]

Show Lane's original text
[ and مِعْمَارِىٌّ , of which latter مِعْمَارِيَّةٌ is the coll. n., An architect: both app. postclassical.]
Nounمَعْمُورٌ4 senses · 2 main

Core sense — inhabited, peopled; served, worshippedgenerated

1

See عَامِرٌ, in two places.

1.1a house inhabited by jinn—دَارٌ مَعْمُورَةٌ
1.2the edifice in heaven, over the Kaʿbeh, which seventy thousand angels visit every day—البَيْتُ المَعْمُورُ

Or it is the Kaʿbeh; or the heart of the believer.

It is in the third heaven, or the sixth, or the seventh, or the fourth, over, or corresponding to, the Kaʿbeh; the angels circuit around it and pray, and never return to it. [Or seventy thousand companies, each of seventy thousand angels; see دِحْيَةٌ.]

2

Also: served [or worshipped].

Qur’ānic occurrences مَعْمُور
52:4
وَٱلْبَيْتِ ٱلْمَعْمُورِ

By the much-frequented Fane;

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 عَامِرٌ , in two places. دَارٌ مَعْمُورَةٌ A house inhabited by jinn, or genii. (Lh.) البَيْتُ المَعْمُورُ is [The edifice] in heaven, (K,) in the third heaven, or the sixth, or the seventh, (Jel, in lii. 4,) or in the fourth, (O, Bd,) over, or corresponding to, the Kaabeh, (O, Jel, K,) which seventy thousand angels visit every day, [or seventy thousand companies of which every one consists of seventy thousand angels, (see دِحْيَةٌ ,)] circuiting around it and praying, never returning to it: (O, * Jel:) or the Kaabeh: or the heart of the believer. (Bd.) Also Served [or worshipped]. (TA.)
Nounمِعْمَارِىٌّ1 sense

Core sense — an architectgenerated

1

See مِعْمَارٌ.

Show Lane's original text
: see مِعْمَارٌ .
Nounمُعْتَمِرٌ4 senses · 2 main

Core sense — one who visits; one performing the minor pilgrimage; one wearing a turbangenerated

1

Visiting; a visitor.

1.1

Performing the religious visit called عُمْرَة, having entered upon the state of إِحْرَام for the performance of that visit. Plural مُعْتَمِرُونَ.

And عُمَّارٌ [a plural of عَامِرٌ] has the same meaning as مُعْتَمِرُونَ.

1.2

And: going to a thing, aiming at it, purposing it.

2

Also: having his head wound with an عَمَارَة, that is, a turban or the like.

Show Lane's original text
Visiting; a visiter. (S, K.) Performing the religious visit called عُمْرَة : (Kr, S:) having entered upon the state of إِحْرَام for the performance of that visit: (TA:) pl. مُعْتَمِرُونَ : and عُمَّارٌ [a pl. of عَامِرٌ ] is syn. with مُعْتَمِرُونَ . (Kr.) And Betaking himself to a thing; aiming at it; purposing it. (K, TA.) Also Having his head attired with an عَمَارَة , i. e. a turban [&c.]. (AO, S.)
Nounمَا لَكَ مُعَوْمِرًا بِالنَّاسِ عَلَى بَابِى1 sense

Core sense — gathering and detaining people at someone's doorgenerated

1

This means: why are you gathering and detaining the people at my door?

Show Lane's original text
means Wherefore art thou congregating and detaining the people at my door? (Sgh, TA.)
Nounيَعْمُورٌ1 sense

Core sense — a kid; a lambgenerated

1

A kid; and a lamb.

Plural يَعَامِيرُ.

Show Lane's original text
A kid: (IAar, S, O, K:) and a lamb: pl. يَعَامِيرُ . (IAar, S, O.)