عمه عمى عن
عَمِىَ, [aor. يَعْمَى,] inf. n. عَمًى, He was, or became, blind, (Ṣ, Mṣb, Ḳ,) of both eyes; (Mṣb, Ḳ,* TA;) as alsoاِعْمَاىَ↓, aor. يَعْمَايُ, inf. n. اِعْمِيَآءٌ; (Ḳ;) [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 Ṣgh, 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-ḥah 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, (Ṣgh, Ḳ, 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: (Ṣgh, TA:) andتعمّى↓, likewise, signifies the same, (Ḳ, 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: (Mṣb:) 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]. (Ḳ,* 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, Mṣb.*) And عَمِىَ عَلَيْهِ طَرِيقُهُ, (TA,) and الأَمْرُ, (Ṣ, TA,) and الشِّعْرُ, and الكَلَامُ, (Ḥar 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; (Ṣ, TA, and Ḥar ubi suprá) and soعُمِّىَ↓; (TA;) andتعمّى↓. (Ḥar ubi suprá.) Hence, accord. to different readings, in the Ḳur [xxviii. 66], فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنْبَآءُ andفَعُمِّيَتْ↓ † [And the pleas shall be obscure, or dubious, to them]. (Ṣ, 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, (Ṣ, Ḳ,) inf. n. عَمْىٌ, (Ṣ,) The waves cast the particles of rubbish, or the like, (Ṣ, Ḳ, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (Ṣ, TA.)
And عَمَى بِلُغَامِهِ, (Ḳ, 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: (Ḳ, 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, (Ḳ, TA,) and of other things, (TA,) also signifies It flowed; (Ḳ, TA;) and so هَمَى. (TA.)
And عمى النَّبْتُ [app. عَمَى] andاعتمى↓ and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning † The plant, or herbage, became of its full height, and blossomed; (Ṣ, Ḳ, TA, in explanation of the last, in art. عم;) and became luxuriant, or abundant and dense. (TA in that art.)
عمّاهُ, inf. n. تَعْمِيَةٌ, He rendered him blind, of both eyes: (Ḳ, TA:) and (TA) so اعماهُ↓, (Ṣ, Mṣb, TA,) said of God, (Ṣ, TA,) or of a man. (Mṣb.) Hence the saying of Sá'ideh Ibn-Jueiyeh,
* وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ *
[And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.)
And [hence] عَمَّيْتُ الخَبَرَ † I made the information unapparent, obscure, or covert. (Mṣb.) And عمّى مَعْنَى البَيْتِ, inf. n. as above, (Ṣ, Ḳ,) † He made the meaning of the verse unapparent, obscure, or covert. (Ḳ.) And عمّى مُرَادَهُ † He made his meaning enigmatical, or obscure, in his speech, or language. (Ṣ, A, Ḳ, 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.]
اعماهُ: see 2, first sentence.
Also He found him to be blind [app. meaning properly, and also † in mind]. (Ḳ, TA.)
مَا أَعْمَاهُ means only مَا أَعْمَى قَلْبَهُ † [How blind is his mind!]: (Ṣ, Ḳ:) for the verb of wonder is not formed from that which is not significant of increase. (Ṣ.)
تعمّى [in its proper sense, and also in a tropical sense]: see 1, in two places.
تعامى He feigned himself أَعْمَى (Ṣ, Ḳ, TA) [i. e. blind], in respect of the eyes [as is implied in the Ṣ],
and also † in respect of the mind [as is implied in the Ḳ]. (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.)
اِعْتَمَاهُ He chose it, selected it, or preferred it; syn. اِخْتَارَهُ; (Ṣ, Ḳ, TA;) i. e., a thing; (Ṣ;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم]. (Ṣ, 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.]; (Ḳ, TA;) like اِعْتَامَهُ. (TA in art. عيم.)
See also 1, last sentence.
اِعْمَاىَّ, and its abbreviated form اِعْمَاىَ: see 1, first quarter.
صَكَّةَ عُمْىٍ: see صَكَّةَ عُمَىٍّ.
عَمَا in the phrase عَمَا وَٱللّٰهِ, i. q. أَمَا [expl. in art. اما]: (Ḳ, TA:) as also غَمَا, (Ḳ in art. غمى,) and هَمَا. (TA.)
عَمًى [sometimes written عَمًا] inf. n. of عَمِىَ [q. v.]. (Ṣ,* Mṣb, Ḳ.) [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.]
And see عَمَآءٌ, in two places.
Also Stature: and height. (Ḳ.) 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. (Ḳ.)
In the saying of a rájiz, describing a skin of milk, because of its whiteness,
* يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَا ** شَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا *
[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.)
عَمٍ, originally عَمِىٌ: see أَعْمَى, in four places.
عَمْيَةٌ, a contraction of عَمِيَةٌ fem. of عَمٍ: see أَعْمَى.
عِمْيَةٌ [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]. (Ḳ, TA.)
عَمَوِىٌّ Of, or relating to, such as is termed عَمٍ [q. v. voce أَعْمَى]. (Ṣ, TA.)
عَمَآءٌ, (Ṣ, Ḳ, TA,) in some of the copies of the Ḳ 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: (Ṣ, Mṣb:) or lofty clouds: or [in the CK “and”] dense: (Ḳ, 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; (Ḳ, TA;) but have not become dissundered like mountains: andعَمَآءَةٌ↓ [is the n. un., and] signifies a dense, covering, cloud; as alsoعَمَايَةٌ↓: 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.)
أَتَيْتُهُ صَكَّةَ عُمَىٍّ, (Ṣ,) or لَقِيتهُ صَكَّةَ عُمَىٍّ, andعُمْىٍ↓, which occurs in poetry, (Ḳ, 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,]) andأَعْمَى↓, (Ḳ,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (Ṣ,) or in the most vehement heat of midday in summer (Ḳ, and Lḥ and O and TA in art. صك) when the heat almost blinded by its vehemence; (Lḥ 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: (Ṣ:) or it is a name for the heat, (Ḳ, TA,) itself: (TA:) or the name of a certain man, (Ḳ, 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, (Ḳ, 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], (Ḳ, TA,) not having accomplished his عُمْرَة, (TA,) he shall remain حَرَام until [this time] next year:” and they immediately sprang up, (Ḳ, 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; (Ḳ, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (Ṣ, Ḳ, TA,) of the Amalekites, (Ṣ, TA,) who made a sudden attack upon a people, and exterminated them; (Ṣ, Ḳ, TA;) and the time became called in relation to him. (Ṣ, TA.) [See also art. صك.]
عَمَآءَةٌ, (Ḳ, TA,) orعَمَآءٌ↓, (CK, and so in my MṢ. copy of the Ḳ,) andعَمَايَةٌ↓, andعَمِيَّةٌ↓, andعُمِيَّةٌ↓, † Error: and † persistence; or contention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ; (Ḳ, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies † ignorance; for] فِيهِمْ عَمِيَّتُهُمْ↓ orعُمِيَّتُهُمْ↓ (accord. to different copies of the Ṣ) means In them is their ignorance. (Ṣ.) [See also عِمِّيَّةٌ, and عِمِّيَّا.]
For the first (عَمَآءَةٌ), see also عَمَآءٌ.
عَمَايَةٌ 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.]
عَمِيَّةٌ: see عَمَآءَةٌ, in two places.
Also i. q. دعوة عميأء [i. e., app., دِعْوَةٌ عَمْيَآءُ↓, meaning † An obscure claim to relationship]. (TA.)
عُمِيَّةٌ: see عَمَآءَةٌ, in two places.
عَمَّا is a compound of عَنْ and مَا.
تَرَكْنَاهُمْ عُمَّى, (Ṣ, Ḳ,) or تركناهم فى عُمَّى, (so in some copies of the Ṣ, [thus in one of my copies,]) † We left them at the point of death. (Ṣ, Ḳ.)
عِمِّيَّا, 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 Ḳ,) [in the CK, erroneously, عَمِيَّا, and in the TA قُتِلَ عِمِّيَّا,] the latter word of the measure فِعِّيلَى, (Mz, TA,) like رِمِّيَّا, (Ḳ, TA, [in the CK like رَمِيَّا,]) and خِصِّيصَى, (TA,) means † A slain person whose slayer is not known. (Mz, Ḳ, 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.)
عِمِّيَّةٌ and عُمِّيَّةٌ, (Ḳ, TA,) of the measure فُعِّيلَةٌ from العَمَى, (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (Ḳ, 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.)
عَامٍ 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, (Ḳ, TA,) [a strange epithet,] meaning † Having very little milk. (TḲ.)
Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.)
أَعْمَى (Ṣ, Mṣb, Ḳ) andعَمٍ↓ (Ḳ [but see what follows]) Blind, (Ṣ, Mṣb, Ḳ,) of both eyes: (Mṣb, Ḳ,* TA:) fem. of the former عَمْيَآءُ: (Mṣb, Ḳ, TA:) and pl. [masc.] عُمْىٌ (Ṣ, Mṣb, Ḳ, TA, but not in the CK) and عُمْيَانٌ (Mṣb, Ḳ, TA, but not in the CK) and عُمَاةٌ, as though this last were pl. of عَامٍ; (Ḳ, 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, (Ṣ, Ḳ, TA, [in the CK عَمِيَّةٌ, which is a mistranscription, for it is]) of the measure فَعِلَةٌ, (Ṣ,) like فَرِحَةٌ, (TA,) andعَمْيَةٌ↓, (Ḳ, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ: (TA:) and the pl. masc. is عَمُونَ. (Ṣ, TA.)
And [hence,] † Blind in respect of the mind: (Ḳ, 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]: (Mṣb:) orرَجُلٌ 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]. (Ṣ.) In the saying in the Ḳur [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: (Bḍ:) 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 Yaạḳoob did not pronounce it with الإِمَالَة, as not being like the first, (Bḍ, 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. (Bḍ.)
الأَعْمَيَانِ means † The torrent and the fire of a burning house or the like; (Ḳ, 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: (Ḳ:) or the torrent, (Ṣ, Ḳ) or the tumultuous torrent, (TA,) and the camel excited by lust. (Ṣ, Ḳ, TA.)
And الأَمْرُ الأَعْمَى † The case [such as that] of partisanship (العَصَبِيَّة) whereof the manner of proceeding is not distinguishable. (TA.)
And أَرْضٌ عَمْيَآءُ andعَامِيَةٌ↓, and مَكَانٌ أَعْمَى, † A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.)
أَعْمَآءٌ Tracts of land in which is no sign of the way, (Ṣ, Ḳ,) nor any habitation or cultivation, (Ḳ,) or nor any trace of habitation or cultivation; (Ṣ;) andمَعَامٍ↓ signifies the same; (Ṣ, Ḳ;) 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: (Ḥar p. 85:) in the Ḳ, 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,
*وَبَلَدٍ عَامِيَةٍ↓ أَعْمَاؤُهُ ** كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ *
[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]: (Ṣ, TA:) he means وَرُبَّ بَلَدٍ. (Ṣ.)
Also Tall; applied to men: (IAạr, Ḳ:) pl. ofعَامٍ↓, like as أَنْصَارٌ is of نَاصِرٌ. (IAạr, TA.)
أَعْمَوِىٌّ Of, or relating to, such as is termed أَعْمَى [q. v.]. (Ṣ, TA.)
مَعْمَاةٌ; and the pl. مَعَامٍ: see أَعْمَآءٌ.
مُعَمًّى † A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (Ṣ, TA.)
المُعْتَمِى The lion. (Ḳ.)