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عمى

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Form 1عَمِىَ9 senses · 2 main
maṣdarعَمًى اِعْمِيَآءٌ اِرْعِوَآءٌ اِعمِيَّآءٌmuḍāriʿيَعْمَى يَعْمَايُ يَرْعَوِى

Core sense — he was blind of both eyes; he erred; it became obscure to himgenerated

1.1he was, or became, blind, of both eyes—اِعْمَاىَ

.

This form has and.

[SM says it is like اِرْعَوَى, as though اِعْمَاىَ were originally اِعْمَىَّ, like as اِرْعَوَى is originally اِرْعَوَّ, both being of the measure اِفْعلَّ; but he adds, correctly, that,]

According to Sgh, اِعْمَاىَ is originally like اِدْهَامَمَ, which becomes اِدْهَامَّ [that is, it is originally اِعْمَايَىَ]; but the latter ى is changed into ا because of the fatḥah of the former, so that it becomes اِعْمَايَا, and the two, differing in this way, do not easily admit of idghām.

Sometimes the ى of اِعْمَاىَ is doubled, so that it becomes [اِعْمَاىَّ, muḍāriʿ يَعْمَاىُّ] like اِدْهَامَّ, muḍāriʿ يَدْهَامُّ, maṣdar اِدْهِيمَامٌ; but this is a straining of a point, and is not in use.

تعمّى likewise has the same meaning as عَمِىَ.

his two eyes were, or became, blind—عَمِيَتْ عَيْنَاهُ
1.1.1figurative · مجاز — inferredhe was not, or could not be, guided to his right course, and to his plea—عَمِىَ عَنْ رُشْدِهِ

Hence عَمًى is used figuratively of the mind, meaning an erring; the link between the two meanings being the failure to find, or to take, the right way; or it means being blind in respect of the mind. In this sense the verb is as above, except for the measure اِفعَالَّ [and the shortened form of this].

[اَفْعَالٍ in the CK in this passage is a mistranscription, for ٱفْعَالَّ.]

حُجَّتِهِ is used in the same way, explained as لَمْ يَهْتَدِ; that is, he was blind to it.

he was, or became, blind to his right, or due—عَمِىَ عَنْ حَقِّهِ

Like عَشِىَ عَنْهُ; mentioned in the article عشو.

1.1.2figurative · مجاز — inferredthe information became unclear, obscure, or covert, to him—عَمِىَ عَلَيْهِ الخَبَرُ
his way, or road, became obscure, or dubious, to him—عَمِىَ عَلَيْهِ طَرِيقُهُ
the affair became obscure, or dubious, to him—الأَمْرُ
the poetry, or verse, became obscure, or dubious, to him—الشِّعْرُ
the speech, or saying, became obscure, or dubious, to him—الكَلَامُ

عُمِّىَ and تعمّى are used in the same way.

Hence, according to different readings, in the Qur'ān 28:66, فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنْبَآءُ and فَعُمِّيَتْ [And the pleas shall be obscure, or dubious, to them].

1.1.3figurative · مجاز — inferredI went to such a thing, not desiring any other—عَمِيتُ إِلَى كَذَا

عَطِشْتُ is used in the same way.

[According to the TA, the maṣdars of these two verbs, so used, are عميان and عطشان, but they are correctly عَمًى and عَطَشٌ.]

1.2the waves cast up the rubbish and the foam, driving them to the surface—عَمَى المَوْجُ

Muḍāriʿ يَعْمِى; maṣdar عَمْىٌ.

1.2.1he (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere—عَمَى بِلُغَامِهِ

Mentioned by ISd.

Muḍāriʿ يَعْمِى.

1.2.2figurative · مجاز — inferredhe cast upon me a suspicion of such a thing—عَمَانِى بِكَذَا
1.2.3it flowed—عَمَى

Muḍāriʿ يَعْمِى. Said of water, and of other things.

هَمَى has the same meaning.

1.2.4figurative · مجاز — inferredthe plant, or herbage, reached its full height and blossomed, and became luxuriant, or abundant and dense—عمى النَّبْتُ

Apparently عَمَى.

اعتمى and اِعْتَمَّ are dialectal variants with the same meaning; the last of them is explained in this way in the article عم.

Qur’ānic occurrences Form 1
5:71
وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌ مِّنْهُمْ ۚ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

They thought there would be no trial (or punishment); so they became blind and deaf; yet Allah (in mercy) turned to them; yet again many of them became blind and deaf. But Allah sees well all that they do.

6:104
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ

"Now have come to you, from your Lord, proofs (to open your eyes): if any will see, it will be for (the good of) his own soul; if any will be blind, it will be to his own (harm): I am not (here) to watch over your doings."

22:46
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ

Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts.

28:66
فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنۢبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُونَ

Then the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other.

47:23
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَـٰرَهُمْ

Such are the men whom Allah has cursed for He has made them deaf and blinded their sight.

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. يَعْمَى ,] inf. n. عَمًى , He was, or became, blind, (S, Msb, K,) of both eyes; (Msb, K, * TA;) as also اِعْمَاىَ , aor. يَعْمَايُ , inf. n. اِعْمِيَآءٌ ; (K;) [said by SM to be like اِرْعَوَى , aor. يَرْعَوِى , inf. n. اِرْعِوَآءٌ ; as though اِعْمَاىَ were originally اِعْمَىَّ , like as اِرْعَوَى is originally اِرْعَوَّ , both being of the measure اِفْعلَّ ; but he adds, correctly, that,] accord. to Sgh, اِعْمَاىَ is originally like اِدْهَامَمَ , which becomes اِدْهَامَّ , [i. e. it is originally اِعْمَايَىَ ,] but the latter ى is changed into ا because of the fet-hah of the former, so that it becomes اِعْمَايَا , and the two, thus differing, do not easily admit of idghám (TA;) and sometimes the ى of اِعْمَاىَ is musheddedeh, (Sgh, K, TA,) so that it becomes [ اِعْمَاىَّ , aor. يَعْمَاىُّ , inf. n. اِعمِيَّآءٌ ,] like اِدْهَامَّ , aor. يَدْهَامُّ , inf. n. اِدْهِيمَامٌ ; but this is by a straining of a point, and not in use: (Sgh, TA:) and تعمّى , likewise, signifies the same, (K, TA,) i. e., the same as عَمِىَ . (TA.) And you say also, عَمِيَتْ عَيْنَاهُ His two eyes were, or became, blind. (TA.) Hence عَمًى is metaphorically used in relation to the mind, as meaning An erring; the connection between the two meanings being the not finding, or not taking, the right way: (Msb:) or the being blind in respect of the mind: and in this sense, the verb is as above, with the exception of the measure اِفعَالَّ [and the abbreviated form of this]. (K, * TA. [ اَفْعَالٍ in the CK in this passage is a mistranscription, for ٱفْعَالَّ .]) You say, عَمِىَ عَنْ رُشْدِهِ , and حُجَّتِهِ , meaning لَمْ يَهْتَدِ [He did not, or could not, become guided to his right course, and his plea or the like; i. e. he was, or became, blind thereto]. (TA.) And عَمِىَ عَنْ حَقِّهِ [He was, or became, blind to his right, or due], like عَشِىَ عَنْهُ . (TA in art. عشو .) One says also عَمِىَ عَلَيْهِ الخَبَرُ The information was, or became, unapparent, obscure, or covert, to him. (Mgh, Msb. *) And عَمِىَ عَلَيْهِ طَرِيقُهُ , (TA,) and الأَمْرُ , (S, TA,) and الشِّعْرُ , and الكَلَامُ , (Har p. 190,) i. e. [His way, or road, and the affair, and the poetry, or verse, and the speech, or saying,] was, or became, obscure, or dubious, to him; (S, TA, and Har ubi suprá) and so عُمِّىَ ; (TA;) and تعمّى . (Har ubi suprá.) Hence, accord. to different readings, in the Kur [xxviii. 66], فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنْبَآءُ and فَعُمِّيَتْ [And the pleas shall be obscure, or dubious, to them]. (S, TA.) And عَمِيتُ إِلَى كَذَا I betook myself to such a thing, not desiring any other; as also عَطِشْتُ . (TA. [Accord. to the TA, the inf. ns. of these two verbs, thus used, are عميان and عطشان : but they are correctly عَمًى and عَطَشٌ .]) عَمَى المَوْجُ , aor. يَعْمِى , (S, K,) inf. n. عَمْىٌ , (S,) The waves cast the particles of rubbish, or the like, (S, K, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (S, TA.) And عَمَى بِلُغَامِهِ , (K, TA,) aor. يَعْمِى , (TA,) He (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere: (K, TA:) mentioned by ISd. (TA.) And [hence] عَمَانِى بِكَذَا He cast upon me a suspicion of such a thing. (TA.) عَمَى , aor. يَعْمِى , said of water, (K, TA,) and of other things, (TA,) also signifies It flowed; (K, TA;) and so هَمَى . (TA.) And عمى النَّبْتُ [app. عَمَى ] and اعتمى and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning The plant, or herbage, became of its full height, and blossomed; (S, K, TA, in explanation of the last, in art. عم ;) and became luxuriant, or abundant and dense. (TA in that art.)
Form 2عمّاهُ2 senses · 1 main
maṣdarتَعْمِيَةٌ

Core sense — he rendered him blind; he made a thing obscuregenerated

2.1he rendered him blind, of both eyes—اعماهُ

.

Said of God, or of a man.

Hence the saying of Sāʿideh Ibn-Jueiyeh: [And death rendered blind, to him, the two doors of his way]

shāhid
وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ

, where بابى طريقه means his two eyes.

2.1.1figurative · مجاز — inferredI made the information unclear, obscure, or covert—عَمَّيْتُ الخَبَرَ
he made the meaning of the verse unclear, obscure, or covert—عمّى مَعْنَى البَيْتِ
he made his meaning enigmatical, or obscure, in his speech—عمّى مُرَادَهُ

Maṣdar as above.

Mentioned in the article لغز.

he made a thing obscure, or dubious, to a man—عمّى عَلَى إِنْسَانٍ شَيْئًا

See also form 1, in two places. [And see مُعَمَّى.]

Qur’ānic occurrences Form 2
11:28
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةً مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَـٰرِهُونَ

He said: "O my people! See ye if (it be that) I have a Clear Sign from my Lord, and that He hath sent Mercy unto me from His own presence, but that the Mercy hath been obscured from your sight? shall we compel you to accept it when ye are averse to it?

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
, inf. n. تَعْمِيَةٌ , He rendered him blind, of both eyes: (K, TA:) and (TA) so اعماهُ , (S, Msb, TA,) said of God, (S, TA,) or of a man. (Msb.) Hence the saying of Sá'ideh Ibn-Jueiyeh, 1 [And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.) وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ And [hence] عَمَّيْتُ الخَبَرَ I made the information unapparent, obscure, or covert. (Msb.) And عمّى مَعْنَى البَيْتِ , inf. n. as above, (S, K,) He made the meaning of the verse unapparent, obscure, or covert. (K.) And عمّى مُرَادَهُ He made his meaning enigmatical, or obscure, in his speech, or language. (S, A, K, in art. لغز .) And عمّى عَلَى إِنْسَانٍ شَيْئًا He made a thing obscure, or dubious, to a man. (TA.) See also 1, latter half, in two places. [And see مُعَمَّى .]
Form 4اعماهُ3 senses · 1 main

Core sense — he rendered him blind; he found him to be blindgenerated

4.1

See form 2, first sentence.

4.1.1figurative · مجاز — inferred

He found him to be blind [apparently in the proper sense, and also in respect of the mind].

4.1.2figurative · مجاز — inferredhow blind is his mind!—مَا أَعْمَاهُ

It can mean only مَا أَعْمَى قَلْبَهُ, for the verb of wonder is not formed from a verb that does not signify increase.

Show Lane's original text
: see 2, first sentence. Also He found him to be blind [app. meaning properly, and also in mind]. (K, TA.) مَا أَعْمَاهُ means only مَا أَعْمَى قَلْبَهُ [How blind is his mind!]: (S, K:) for the verb of wonder is not formed from that which is not significant of increase. (S.)
Form 5تعمّى1 sense

Core sense — he went to a thing, not desiring any other; it flowedgenerated

5.1

In its proper sense, and also figuratively: see form 1, in two places.

Show Lane's original text
[in its proper sense, and also in a tropical sense]: see 1, in two places.
Form 6تعامى2 senses · 1 main

Core sense — he feigned himself blind; he feigned ignorancegenerated

6.1

He feigned himself أَعْمَى [i.e. blind], in respect of the eyes.

6.1.1figurative · مجاز — inferredhe feigned himself ignorant of such a thing, as though he did not see it—تعامى عَنْ كَذَا

Also in respect of the mind.

Like تَعَاشَى عَنْهُ; mentioned in the article عشو.

Show Lane's original text
He feigned himself أَعْمَى (S, K, TA) [i. e. blind], in respect of the eyes [as is implied in the S], and also in respect of the mind [as is implied in the K]. (TA.) You say, تعامى عَنْ كَذَا He feigned himself ignorant [of such a thing], as though he did not see it; like تَعَاشَى عَنْهُ . (TA in art. عشو .)
Form 8اِعْتَمَاهُ3 senses · 2 main

Core sense — he chose it, selected it; he directed himself towards itgenerated

8.1

He chose it, selected it, or preferred it; the same as اِخْتَارَهُ, said of a thing.

Formed by transposition from اِعْتَامَهُ [mentioned in the article عيم].

8.1.1

The same as قَصَدَهُ: he directed himself, or his course or aim, to, or towards, him, or it.

Like اِعْتَامَهُ; mentioned in the article عيم.

8.2

See also form 1, last sentence.

Show Lane's original text
He chose it, selected it, or preferred it; syn. اِخْتَارَهُ ; (S, K, TA;) i. e., a thing; (S;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم ]. (S, TA.) And i. q. قَصَدَهُ [i. e. He tended, betook himself, or directed himself or his course or aim, to, or towards, him, or it; &c.]; (K, TA;) like اِعْتَامَهُ . (TA in art. عيم .) See also 1, last sentence.
Form 11اِعْمَاىَّ1 sense

Core sense — he was, or became, blind, of both eyesgenerated

11.1

Its shortened form is اِعْمَاىَ: see form 1, first quarter.

Show Lane's original text
, and its abbreviated form اِعْمَاىَ : see 1, first quarter.

Derived nouns 24

Nounصَكَّةَ عُمْىٍ1 sense

Core sense — the time of midday when the heat is fiercestgenerated

1

See صَكَّةَ عُمَىٍّ.

Show Lane's original text
: see صَكَّةَ عُمَىٍّ .
Nounعَمَا1 sense

Core sense — now surely: used before an oathgenerated

1

In the phrase عَمَا وَٱللّٰهِ it is the same as أَمَا [explained in the article اما].

So also غَمَا and هَمَا.

Show Lane's original text
in the phrase عَمَا وَٱللّٰهِ , i. q. أَمَا [expl. in art. اما ]: (K, TA:) as also غَمَا , (K in art. غمى ,) and هَمَا . (TA.)
Nounعَمًى6 senses

Core sense — blindness; stature, height; dustgenerated

1he ventured upon, or embarked in, an affair blindly—رَكِبَ أَمْرًا عَلَى العَمَى

Sometimes written عَمًا. Maṣdar of عَمِىَ.

Hence the saying لَا شَلَلًا وَلَا عَمًى: see form 1 in the article شل.

Like عَلَى غَيْرِ بَصِيرَةِ.

2

See also أَعْمَآءٌ.

3

And see عَمَآءٌ, in two places.

4how goodly is the height, or the stature, of this man!—مَا أَحْسَنَ عَمَى هٰذَا الرَّجُلِ

Also stature; and height.

5

Also dust; the same as غُبَارٌ.

6

In the saying of a rājiz, describing a skin of milk, because of its whiteness: [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned]

shāhid
يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَاشَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا

.

The meaning is looking at it from afar, for العَمَا here signifies remoteness.

Show Lane's original text
[sometimes written عَمًا ] inf. n. of عَمِىَ [q. v.]. (S, * Msb, K.) [Hence the saying, لَا شَلَلًا وَلَا عَمًى : see 1 in art. شل . Hence also one says, رَكِبَ أَمْرًا عَلَى العَمَى , meaning He ventured upon, or embarked in, an affair blindly; like عَلَى غَيْرِ بَصِيرَةِ .] See also أَعْمَآءٌ . And see عَمَآءٌ , in two places. Also Stature: and height. (K.) One says, مَا أَحْسَنَ عَمَى هٰذَا الرَّجُلِ i. e. [How goodly is] the height, or the stature, of this man! (TA.) And Dust; syn. غُبَارٌ . (K.) In the saying of a rájiz, describing a skin of milk, because of its whiteness, 1 [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned,] the meaning is looking at it from afar; for العَمَا in this case signifies remoteness. (TA.) يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَا | شَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا
Nounعَمٍ1 sense

Core sense — blindgenerated

1

Originally عَمِىٌ: see أَعْمَى, in four places.

Show Lane's original text
, originally عَمِىٌ : see أَعْمَى , in four places.
Nounعَمْيَةٌ1 sense

Core sense — blind, said of a femalegenerated

1

A contraction of عَمِيَةٌ, the feminine of عَمٍ: see أَعْمَى.

Show Lane's original text
, a contraction of عَمِيَةٌ fem. of عَمٍ : see أَعْمَى .
Nounعِمْيَةٌ1 sense

Core sense — a thing chosen, selected, or preferredgenerated

1

[In the CK wrongly عَمْيَة.]

A noun from اِعْتَمَاهُ in the sense of اِخْتَارَهُ, signifying a thing chosen, selected, or preferred; like خِيرَةٌ, a noun from اِخْتَارَهُ.

Show Lane's original text
[in the CK erroneously عَمْيَة ] a subst. from اِعْتَمَاهُ in the sense of اِخْتَارَهُ [signifying A thing chosen, selected, or preferred; like خِيرَةٌ , a subst. from اِخْتَارَهُ ]. (K, TA.)
Nounعَمَوِىٌّ1 sense

Core sense — of, or relating to, blindnessgenerated

1

Of, or relating to, what is termed عَمٍ [see it under أَعْمَى].

Show Lane's original text
Of, or relating to, such as is termed عَمٍ [q. v. voce أَعْمَى ]. (S, TA.)
Nounعَمَآءٌ2 senses · 1 main

Core sense — clouds; lofty clouds; dense covering cloudsgenerated

1a dense, covering cloud—عَمَآءَةٌ

In some copies of the K عَمًى, and this is how some relate it in the tradition mentioned below.

Clouds; or, according to AZ, clouds resembling smoke, topping the heads of mountains; or lofty clouds; or, as the CK has it with "and" instead of "or", dense clouds; or dense clouds such as are termed غَيْم; or raining clouds; or thin clouds; or black; or white; or clouds that have poured out their water but have not broken up like mountains.

This is the ism waḥda. عَمَايَةٌ has the same meaning, or means a dense portion of cloud; but some disallow this and make عَمَآءٌ only a collective noun.

It is related in a tradition that, in reply to the question "Where was our Lord (meaning the عَرْش of our Lord) before He created his creatures?", it was said, كَانَ فِى عَمَآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He, i.e. his عَرْش, was in clouds, or lofty clouds, beneath which was a vacuity and above which was a vacuity].

Or, according to one relation, كَانَ فِى عَمًى, meaning He was in a vacuity, i.e. there was not with Him anything; or, as some say, it means anything that the intellect cannot perceive, and to the defining of which one who describes cannot attain.

1.1

See also عَمَآءَةٌ.

Show Lane's original text
, (S, K, TA,) in some of the copies of the K عَمًى , and by some thus related in a trad. mentioned in what follows, (TA,) Clouds: or, accord. to AZ, [clouds] resembling smoke, surmounting the heads of mountains: (S, Msb:) or lofty clouds: or [in the CK “ and ”] dense: (K, TA:) or dense [clouds such as are termed] غَيْم : (TA:) or raining clouds: or thin clouds: or black: or white: or such as have poured forth their water; (K, TA;) but have not become dissundered like mountains: and عَمَآءَةٌ [is the n. un., and] signifies a dense, covering, cloud; as also عَمَايَةٌ : or a dense portion of cloud: but some disallow this, and make عَمَآءٌ to be [only] a coll. n. (TA.) It is related in a trad. that, in reply to the question “ Where was our Lord (meaning the عَرْش [q. v.] of our Lord) before He created his creatures? ” it was said, كَانَ فِى عَمَآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He (i. e. his عَرْش ) was in clouds, or lofty clouds, &c., beneath which was a vacuity, and above which was a vacuity]: or, accord. to one relation, كَانَ فِى عَمًى [meaning He was in a vacuity] i. e. there was not with Him anything: or, as some say, it means anything that the intellectual faculties cannot perceive, and to the definition of which the describer cannot attain. (TA.) See also عَمَآءَةٌ .
Nounأَتَيْتُهُ صَكَّةَ عُمَىٍّ1 sense

Core sense — I came to him at midday, in the fiercest heatgenerated

1I came to him, or met him, at midday when the heat was fierce—أَعْمَى

Or لَقِيتهُ صَكَّةَ عُمَىٍّ; and عُمْىٍ, which occurs in poetry where the metre requires it, in a verse of Ruʾbeh, who uses it for عَمَىٍّ; this shows that عَمًى, the reading in the CK, is wrong.

Or in the fiercest heat of midday in summer, when the heat almost blinded by its fierceness; a time in which the appointed prayer of midday is forbidden. It is said only in the hot season, because when a man goes out at that time he cannot fill his eyes with the light of the sun. Mentioned by Lh, and in the article صك.

Or, as ISd says, because the gazelle seeks its covert when the heat is fierce, and its eye becomes weak from the whiteness of the sun and its bright shining, and it is dazzled, so that it knocks against its covert without seeing it.

عُمَىّ is a shortened diminutive of أَعْمَى; or it is a name for the heat itself.

Or it is the name of a man of the tribe of ʿAdwān, who used to press forward with the pilgrims when the heat was fierce, as is related in the Nh; or who used to decide cases judicially in, or concerning, the pilgrimage. He came upon a company journeying on their camels, performing the religious visit called عُمْرَة, and they alighted at a station on a hot day, and he said: "Whoever this hour, or time, of tomorrow comes upon while he is حَرَام [i.e. in the condition of one performing the acts of the حَجّ or of the عُمْرَة], not having accomplished his عُمْرَة, shall remain حَرَام until this time next year." They sprang up at once, hurrying, so that they reached the House at Mekkeh in the time required, from a distance of two nights' journey, using great exertion; and this saying became a proverb, as is related in the M.

Or it was the name of a man of the Amalekites, who made a sudden attack upon a people and exterminated them, and the time came to be named after him. [See also the article صك.]

Show Lane's original text
, (S,) or لَقِيتهُ صَكَّةَ عُمَىٍّ , and عُمْىٍ , which occurs in poetry, (K, TA,) in a case in which the metre requires it, a verse of Ru-beh, who uses it for عَمَىٍّ , (TA, [which shows, by citing that verse, that عَمًى , the reading in the CK, is wrong,]) and أَعْمَى , (K,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (S,) or in the most vehement heat of midday in summer (K, and Lh and O and TA in art. صك ) when the heat almost blinded by its vehemence; (Lh and O and TA in that art.;) a time in which the divinelyappointed prayer [of midday] is forbidden: it is said only in the hot season; because when a man goes forth at that time, he cannot fill his eyes with the light of the sun; or, as ISd says, because the gazelle seeks the covert when the heat is vehement, and his eye becomes weak by reason of the whiteness of the sun, and the bright shining thereof, and he is dazzled, so that he knocks against his covert, not seeing it: (TA:) عُمَىّ being an abbreviated dim. of أَعْمَى : (S:) or it is a name for the heat, (K, TA,) itself: (TA:) or the name of a certain man, (K, TA,) of [the tribe of] 'Adwán, who used to press forward with the pilgrims when the heat was vehement, as is related in the Nh, or (TA) who used to decide cases judicially in, or concerning, the pilgrimage, and he came among a company journeying upon their camels, (K, TA,) performing the religious visit called عُمْرَة , (TA,) and they alighted at a station in a hot day, whereupon he said, “ Upon whomsoever shall come this hour, or time, of tomorrow while he is حَرَام [i. e. in the condition of one performing the acts of the حَجّ or of the عُمْرَة ], (K, TA,) not having accomplished his عُمْرَة , (TA,) he shall remain حَرَام until [this time] next year: ” and they immediately sprang up, (K, TA,) hastening, (TA,) so that they arrived at the House [of God, at Mekkeh, in the time required,] from a distance of a journey of two nights, using exertion; (K, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (S, K, TA,) of the Amalekites, (S, TA,) who made a sudden attack upon a people, and exterminated them; (S, K, TA;) and the time became called in relation to him. (S, TA.) [See also art. صك .]
Nounعَمَآءَةٌ2 senses · 1 main

Core sense — error; persistence in contention; ignorancegenerated

1figurative · مجاز — inferred

Or عَمَآءٌ (CK, and so in my manuscript copy of the K), and عَمَايَةٌ and عَمِيَّةٌ and عُمِيَّةٌ.

Error; and persistence; or contention, or litigation, or wrangling; or persistence in contention, litigation, or wrangling; the same as لَجَاجٌ, in what is false or vain or futile.

Or the last but one, or the last, signifies ignorance, for فِيهِمْ عَمِيَّتُهُمْ or عُمِيَّتُهُمْ means: in them is their ignorance.

[See also عِمِّيَّةٌ and عِمِّيَّا.]

1.1

For the first of these, عَمَآءَةٌ, see also عَمَآءٌ.

Show Lane's original text
, (K, TA,) or عَمَآءٌ , (CK, and so in my MS. copy of the K,) and عَمَايَةٌ , and عَمِيَّةٌ , and عُمِيَّةٌ , Error: and persistence; or con- tention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ ; (K, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies ignorance; for] فِيهِمْ عَمِيَّتُهُمْ or عُمِيَّتُهُمْ (accord. to different copies of the S) means In them is their ignorance. (S.) [See also عِمِّيَّةٌ , and عِمِّيَّا .] For the first ( عَمَآءَةٌ ), see also عَمَآءٌ .
Nounعَمَايَةٌ4 senses · 1 main

Core sense — a remaining portion of the darkness of night; dimness of the eyesgenerated

1

A remaining portion of the darkness of night.

1.1

[And dimness of the eyes from tears: so, according to Freytag, in the Dīwān of the Hudhalees.]

1.2

See also عَمَآءٌ.

1.3

And see عَمَآءَةٌ.

Show Lane's original text
A remaining portion of the darkness of night. (TA.) [And Dimness of the eyes from tears: so, accord. to Freytag, in the Deewán of the Hudhalees.] See also عَمَآءٌ . And see عَمَآءَةٌ .
Nounعَمِيَّةٌ2 senses · 1 main

Core sense — an obscure claim to relationshipgenerated

1

See عَمَآءَةٌ, in two places.

1.1figurative · مجاز — inferred

Also the same as دعوة عميأء, apparently دِعْوَةٌ عَمْيَآءُ, meaning an obscure claim to relationship.

Show Lane's original text
: see عَمَآءَةٌ , in two places. Also i. q. دعوة عميأء [i. e., app., دِعْوَةٌ عَمْيَآءُ , meaning An obscure claim to relationship]. (TA.)
Nounعُمِيَّةٌ1 sense

Core sense — pride, or errorgenerated

1

See عَمَآءَةٌ, in two places.

Show Lane's original text
: see عَمَآءَةٌ , in two places.
Nounعَمَّا1 sense

Core sense — about what, concerning whatgenerated

1

A compound of عَنْ and مَا.

Show Lane's original text
is a compound of عَنْ and مَا .
Nounتَرَكْنَاهُمْ عُمَّى2 senses · 1 main

Core sense — we left them at the point of deathgenerated

1figurative · مجاز — inferredwe left them at the point of death—تركناهم فى عُمَّى

This is the reading in some copies of the S.

1.1

See also أَعْمَآءُ.

Show Lane's original text
, (S, K,) or تركناهم فى عُمَّى , (so in some copies of the S, [thus in one of my copies,]) We left them at the point of death. (S, K.) See also أَعْمَآءُ .
Nounعِمِّيَّا3 senses · 1 main

Core sense — trial; conflict and faction; a slain person whose slayer is unknowngenerated

1figurative · مجاز — inferred

Of the measure فِعِّيلَى. The same as فِتْنَةٌ [i.e. trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition].

Mentioned by Mz, 40th نوع. See also what follows.

1.1figurative · مجاز — inferred

[In the TA, عمياء, evidently a mistranscription for عِمِّيَّا, is explained as having the second of the meanings given above for عَمَآءَةٌ, i.e. persistence, or contention.]

1.2figurative · مجاز — inferreda slain person whose slayer is not known—قَتِيلُ عِمِّيَّا

In the CK, wrongly, عَمِيَّا, and in the TA قُتِلَ عِمِّيَّا.

The latter word is of the measure فِعِّيلَى (Mz), like رِمِّيَّا [in the CK like رَمِيَّا].

a slain person whose slayer is not known—خِصِّيصَى

The category of one so slain is like that of one slain unintentionally, the bloodwit being obligatory in his case [on his عَاقِلَة, see under عَاقِلٌ].

Show Lane's original text
, of the measure فِعِّيلَى , i. q. فِتْنَةٌ [i. e. Trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition; &c.]. (Mz, 40th نوع .) [See also the next paragraph.] [In the TA, عمياء , evidently a mistranscription for عِمِّيَّا , is expl. as having the second of the meanings assigned above to عَمَآءَةٌ &c., i. e. Persistence; or contention, &c.] قَتِيلُ عِمِّيَّا , (Mz ubi suprà, and K,) [in the CK, erroneously, عَمِيَّا , and in the TA قُتِلَ عِمِّيَّا ,] the latter word of the measure فِعِّيلَى , (Mz, TA,) like رِمِّيَّا , (K, TA, [in the CK like رَمِيَّا ,]) and خِصِّيصَى , (TA,) means A slain person whose slayer is not known. (Mz, K, TA.) The predicament of him who has been so slain is like that of the slain unintentionally; the bloodwit being obligatory in his case [on his عَاقِلَة , q. v. voce عَاقِلٌ ]. (TA.)
Nounعِمِّيَّةٌ1 sense

Core sense — pride, self-magnification; error, deviation from what is rightgenerated

1whoever has been slain under a banner of pride—مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّيَّةٍ

Also عُمِّيَّةٌ, of the measure فُعِّيلَةٌ, from العَمَى.

Pride, or self-magnification; or error, or deviation from what is right.

[See also عَمَآءَةٌ and عِمِّيَّا.]

That is, in فِتْنَة, meaning conflict and faction, or the like, or in error, as in the fighting that goes with partisanship and with erroneous opinions.

Show Lane's original text
and عُمِّيَّةٌ , (K, TA,) of the measure فُعِّيلَةٌ from العَمَى , (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (K, TA. [See also عَمَآءَةٌ , and عِمِّيَّا .]) Hence, in a trad., مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّيَّةٍ [Whoso has been slain under a banner of pride, &c.,] i. e. in فِتْنَة [meaning conflict and faction, or the like], or error, as in the fighting in the case of partisanship, and of erroneous opinions. (TA.)
Nounعَامٍ6 senses · 2 main

Core sense — one who does not see his way; land whose traces are effacedgenerated

1

One who does not see his road, or way.

1.1

عَامِيَةٌ, applied to a land, أَرْضٌ: see أَعْمَى.

1.2

Also, applied to a land: of which the traces are becoming, or have become, effaced, or obliterated.

1.3

See also أَعْمَآءٌ, in three places.

1.4figurative · مجاز — inferredhaving very little milk—عَامِيَةٌ

Said of a woman; the same as بَكَّآءَةٌ, a strange adjective.

2casting—عَامٍ

Said of a man; the same as رَامٍ.

Show Lane's original text
One who does not see his road, or way. (TA.) عَامِيَةٌ , applied to a land ( أَرْضٌ ): see أَعْمَى . Also, [thus applied,] Of which the traces are becoming [or become] effaced, or obliterated. (TA.) See also أَعْمَآءٌ , in three places. Applied to a woman, (TA,) عَامِيَةٌ signifies بَكَّآءَةٌ , (K, TA,) [a strange epithet,] meaning Having very little milk. (TK.) Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.)
Nounأَعْمَى7 senses · 1 main

Core sense — blind, of both eyes; blind in respect of the mind, erringgenerated

1

Also عَمٍ, but see what follows.

Blind, of both eyes.

The feminine of the former is عَمْيَآءُ, and the masculine plural عُمْىٌ and عُمْيَانٌ and عُمَاةٌ, as though this last were the plural of عَامٍ; the dual of its feminine is عَمْيَاوَانِ and its plural عَمْيَاوَاتٌ.

The feminine of عَمٍ is عَمِيَةٌ [in the CK عَمِيَّةٌ, which is a mistranscription, for it is] of the measure فَعِلَةٌ, like فَرِحَةٌ, and عَمْيَةٌ, which is a contraction like فَخْذٌ for فَخِذٌ; and the masculine plural is عَمُونَ.

1.1figurative · مجاز — inferredhe is erring, or one who errs—هُوَ عَمٍ
erring; or blind in respect of the mind—أَعْمَى القَلْبِ
an ignorant man, or a man blind in respect of the mind—رَجُلٌ عَمِى القَلْبِ
a woman ignorant of, or blind to, what is right—اِمْرَأَةٌ عَمِيَةٌ عَنِ الصَّوَابِ

Hence also blind in respect of the mind; but more commonly one says the following.

عَمِيَةُ القَلْبِ is used of a woman, like عَمِى القَلْبِ as applied to a man.

In the saying in the Qur'ān 17:74, وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى ٱلْآخِرَةِ أَعْمَى, Er-Rāghib: the former, اعمى, is an ism fāʿil, and the second is like it; and the meaning is, whoever is in this state of existence blind in respect of the mind, not seeing his right course, will be in the other blind to the way of safety.

Or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ, whose complement is expressed by means of مِنْ, meaning more blind; and so AA and Yaakoob did not pronounce it with الإِمَالَة, as not being like the first, which takes الامالة because its ا [written ى] really becomes ى in the dual; but Hamzeh, Ks and Aboo-Bekr pronounced both with الامالة.

1.2figurative · مجاز — inferredthe torrent and the fire of a burning house or the like—الأَعْمَيَانِ

Or the torrent and the night; or the torrent, or the tumultuous torrent, and the camel excited by lust.

So called because of the confusion that comes upon anyone whom they befall; or because, when they occur, they spare no place and avoid nothing, like the أَعْمَى, the blind man, who does not know where he is going, so that he goes where his leg carries him.

1.3figurative · مجاز — inferreda case of partisanship whose manner of proceeding cannot be distinguished—الأَمْرُ الأَعْمَى

The partisanship meant is العَصَبِيَّة.

1.4figurative · مجاز — inferreda land, or a place, in which one will not, or cannot, be guided to his right course—أَرْضٌ عَمْيَآءُ

عَامِيَةٌ and مَكَانٌ أَعْمَى have the same meaning.

1.5

See also صَكَّةَ عُمَىٍّ.

1.6

And see عَمِيَّةٌ.

Show Lane's original text
(S, Msb, K) and عَمٍ (K [but see what follows]) Blind, (S, Msb, K,) of both eyes: (Msb, K, * TA:) fem. of the former عَمْيَآءُ : (Msb, K, TA:) and pl. [masc.] عُمْىٌ (S, Msb, K, TA, but not in the CK) and عُمْيَانٌ (Msb, K, TA, but not in the CK) and عُمَاةٌ , as though this last were pl. of عَامٍ ; (K, TA, but not in the CK;) and the dual of its fem. is عَمْيَاوَانِ ; and its pl. is عَمْيَاوَاتٌ : (TA:) the fem. of عَمٍ is عَمِيَةٌ , (S, K, TA, [in the CK عَمِيَّةٌ , which is a mistranscription, for it is]) of the measure فَعِلَةٌ , (S,) like فَرِحَةٌ , (TA,) and عَمْيَةٌ , (K, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ : (TA:) and the pl. masc. is عَمُونَ . (S, TA.) And [hence,] Blind in respect of the mind: (K, TA:) [but more commonly] one says, هُوَ عَمٍ as meaning He is erring, or one who errs; and أَعْمَى القَلْبِ [meaning the same, or blind in respect of the mind]: (Msb:) or رَجُلٌ عَمِى القَلْبِ i. e. An ignorant man [or a man blind in respect of the mind]; and اِمْرَأَةٌ عَمِيَةٌ عَنِ الصَّوَابِ [a woman ignorant of, or blind to, that which is right], and عَمِيَةُ القَلْبِ [like عَمِى القَلْبِ as applied to a man]. (S.) In the saying in the Kur [xvii. 74], وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى ٱلْآخِرَةِ أَعْمَى , accord. to Er-Rághib, the former [ اعمى ] is a part. n. and the second is like it; (TA;) and the meaning is, And whoso is in this state of existence blind in respect of the mind, not seeing his right course, he will be in the other blind with respect to the way of safety: (Bd:) or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ , the complement of which is expressed by means of مِنْ , [meaning more blind &c.,] and therefore AA and Yaakoob did not pronounce it with الإِمَالَة , as not being like the first, (Bd, TA, *) which is subject to الامالة because its ا [written ى ] becomes [really] ى in the dual: but Hamzeh and Ks and Aboo-Bekr pronounced both with الامالة . (Bd.) الأَعْمَيَانِ means The torrent and the fire of a burning house or the like; (K, TA;) because of the perplexity that befalls him whom they befall; or because, when they occur, they spare not a place, nor avoid anything; like the أَعْمَى [or blind], who knows not where he is travelling, so that he goes whither his leg conveys him: (TA:) or the torrent and the night: (K:) or the torrent, (S, K) or the tumultuous torrent, (TA,) and the camel excited by lust. (S, K, TA.) And الأَمْرُ الأَعْمَى The case [such as that] of partisanship ( العَصَبِيَّة ) whereof the manner of proceeding is not distinguishable. (TA.) And أَرْضٌ عَمْيَآءُ and عَامِيَةٌ , and مَكَانٌ أَعْمَى , A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.) See also صَكَّةَ عُمَىٍّ : and see عَمِيَّةٌ .
Nounأَعْمَآءٌ2 senses · 1 main

Core sense — tracts of land with no sign of the way; tall mengenerated

1tracts of land in which is no sign of the way, and no habitation or cultivation—مَعَامٍ

Tracts of land in which is no sign of the way, nor any habitation or cultivation, or no trace of habitation or cultivation.

This is a plural whose singular, said by ISd to be unknown to him, should by rule be معمية [apparently مُعْمِيَةٌ], but it is عُمَّى, deviating from rule; or it means مَجَاهِلُ, and its singular is معماة [i.e. مَعْمَاةٌ], signifying a place of erring, or of wandering from the right way.

In the K, أَعْمَآءٌ is also explained as signifying جُهَّالٌ [plural of جَاهِلٌ], and is said to be in this sense the plural of أَعْمَى; but this is a double mistake, for it signifies مَجَاهِلُ, as مَعَامٍ is said to do above, and its singular is عمى [apparently عَمًى].

In the phrase أَعْمَآءُ عَامِيَةٌ [in the CK, wrongly, عامِيَّةٌ] the latter word is added to make the meaning more intense; that is, it signifies tracts in which is no sign of the way, obscure or dubious in the utmost degree.

Ruʾbeh says: [And many a desert, or waterless desert, whose tracts with no sign of the way are obscure or dubious in the utmost degree, as though the colour of its ground were like that of its sky]

shāhid
وَبَلَدٍ عَامِيَةٍ أَعْمَاؤُهُكَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ

. He means وَرُبَّ بَلَدٍ.

1.1

Also tall; applied to men.

Plural of عَامٍ, as أَنْصَارٌ is of نَاصِرٌ.

Show Lane's original text
Tracts of land in which is no sign of the way, (S, K,) nor any habitation or cultivation, (K,) or nor any trace of habitation or cultivation; (S;) and مَعَامٍ signifies the same; (S, K;) this latter being a pl. of which the sing., said by ISd to be unknown to him, should by rule be معمية [app. مُعْمِيَةٌ ], but it is عُمَّى , deviating from rule; (TA;) or it means مَجَاهِلُ , and its sing. is معماة [i. e. مَعْمَاةٌ ] signifying a place of erring, or wandering from the right way: (Har p. 85:) in the K, أَعْمَآءٌ is also expl. as signifying جُهَّالٌ [pl. of جَاهِلٌ ], and is said to be [in this sense] pl. of أَعْمَى : but this is a double mistake, for it signifies مَجَاهِلُ , [like as مَعَامٍ is said to do above,] and its sing. is عمى [app. عَمًى ]. (TA.) In the phrase أَعْمَآءُ عَامِيَةٌ , [in the CK, erroneously, عامِيَّةٌ ,] the latter word is added to give intensiveness to the meaning; i. e., it signifies [Tracts in which is no sign of the way, &c.,] in the utmost degree obscure or dubious: thus it is in the following verse: (TA:) Ru-beh says, 1 [And many a desert, or waterless desert, whereof the tracts in which is no sign of the way are in the utmost degree obscure or dubious, as though the colour of its ground were like that of its sky]: (S, TA:) he means وَرُبَّ بَلَدٍ . (S.) وَبَلَدٍ عَامِيَةٍ أَعْمَاؤُهُ | كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ Also Tall; applied to men: (IAar, K:) pl. of عَامٍ , like as أَنْصَارٌ is of نَاصِرٌ . (IAar, TA.)
Nounأَعْمَوِىٌّ1 sense

Core sense — of, or relating to, a blind persongenerated

1

Of, or relating to, what is termed أَعْمَى.

Show Lane's original text
Of, or relating to, such as is termed أَعْمَى [q. v.]. (S, TA.)
Nounمَعْمَاةٌ1 sense

Core sense — a place of erring, or of wandering from the right waygenerated

1

Its plural is مَعَامٍ: see أَعْمَآءٌ.

Show Lane's original text
; and the pl. مَعَامٍ : see أَعْمَآءٌ .
Nounمُعَمًّى1 sense

Core sense — a verse whose meaning has been made obscuregenerated

1figurative · مجاز — inferred

A verse, or a saying, whose meaning is made unclear, obscure, or covert.

Show Lane's original text
A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (S, TA.)
Nounالمُعْتَمِى1 sense

Core sense — the liongenerated

1

The lion.

Show Lane's original text
The lion. (K.)