جلس

1 جَلَسَ, (S, A, Msb, K,) aor. ـِ (A, K,) inf. n. جُلُوسٌ (S, A, Msb, K) and ↓ مَجْلَسٌ, (S, A, K,) He placed his seat, or posteriors, upon rugged [or rather elevated] ground, such as is termed جَلْسٌ: this is the primary signification: (TA:) [and hence,] He sat; i. q. قَعَدَ [when the latter is used in its largest sense]: (Msb, and so S and L and A and K in art. قعد:) you say, جَلَسَ مُتَرَبِّعًا and قَعَدَ مُتَرَبِّعًا [He sat cross-legged]: (Msb:) accord. to El-Fárábee and others, contr. of قَامَ; and thus it has a more common application than قَعَدَ [when the latter is used in its most proper and restricted sense]: (Msb:) but قَعَدَ also signifies the contr. of قَامَ: ('Orweh Ibn-Zubeyr, L in art. قعد:) properly speaking, جَلَسَ differs from قَعَدَ; the former signifying he sat up; or sat after sleeping, or prostration, (Msb,) or after lying on his side; (B, TA;) and the latter, he sat down; or sat after standing: (Msb, B, TA: and see other authorities to the same effect in art. قعد:) for جُلُوسٌ is a change of place from low to high, and قُعُودٌ is a change of place from high to low: and one says, جَلَسَ مُتَّكِئًا, but not قَعَدَ مُتَّكِئًا, meaning [He sat] leaning, or reclining, upon one side: (Msb:) but both these verbs sometimes signify he was, or became: and thus, [it is said,] جَلَسَ مُتَرَبِّعًا and فَعَدَ مُتَرَبِّعًا signify he was, or became, cross-legged: and جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ in like manner signifies he was, or became, [between her four limbs,] (El-Fárábee, Msb,) because the man, in this case, is resting upon his own four limbs. (Msb.) [جَلَسَ مَعَهُ and جَلَسَ إِلَيْهِ, like خَلَا معه and خلا اليه, signify the same; i. e. He sat with him: or the latter, he sat by him; like “ assedit ei. ”] An instance of the inf. n. مَجْلَسٌ is found in a trad., in which it is said, فَإِذَا أَتَيْتُمْ إِلَى المَجْلِسِ فَأَعْطُوا الطَّرِيقَ حَقَّهُ [But when ye come to sitting, perform ye the duties relating to the road]. (TA.) [The trad. commences thus: إِيَّاكُمْ وَالجُلُوسَ عَلَى الطُّرُقَاتِ Beware ye of sitting on the roads: and then, after the words before cited, (in which, however, in my copy of the Jámi' es-Sagheer, instead of المجلس, I find المَجَالِسِ, which is pl. of المَجْلِسُ,) it is added that the duties thus alluded to are the lowering of the eyes, the putting away or aside what is hurtful or annoying, the returning of salutations, the enjoining of that which is good, and the forbidding of that which is evil.] b2: جَلَسَتِ الرَّخَمَةُ (tropical:) The aquiline vulture lay upon its breast on the ground; syn. جَثَمَت: a saying applied to him who is of the seceders. (A, TA.) [See also قَعَدَ.] b3: جَلَسَ also signifies (assumed tropical:) It (a thing, as, for instance, a plant,) remained, or continued. (AHn, TA.) b4: Also, (aor.

جَلِسَ, inf. n. جَلْسٌ, TA,) He came to الجَلْس, (TA,) or [the high country called] Nejd: (T, S, A, TA:) and in like manner said of a cloud; it came to Nejd. (TA.) 3 جالسهُ, inf. n. مُجَالَسَةٌ and جِلَاسٌ, [He sat with him.] (TA.) You say, لَا تُجَالِسْ مَنْ لَا تُجَانِسْ [Sit not with him with whom thou wilt not be congenial]. (A, TA.) And كَرِيمُ النِّحَاسِ طَيِّيبُ الجِلَاسِ [Generous in origin, or disposition; pleasant to sit with;] is said of a man. (TA.) 4 اجلسهُ [He seated him; made him to sit: or he made him to sit up]: (S, K, TA:) he gave him place, or settled him, (مَكَّنَهُ,) in sitting. (TA.) 6 تجاسلوا [They sat together; one with another;] (S, A, TA;) فِى المَجَالِسِ [in the sittingplaces]. (S.) 10 استجلسهُ [He asked him, or desired him, to sit: or to sit up.]. You say, رَآنِى قَائِمًا فَاسْتَجْلَسَنِى

[He saw me standing, and he asked me, or desired me, to sit]: (A, TA:) but this is at variance with what we have mentioned in the beginning of the art., respecting the distinction [between جَلَسَ and قَعَدَ]. (TA.) جَلْسٌ Rugged ground or land: (S, K:) this is the primary signification. (TA.) b2: [Also, app., Elevated ground or land:] a place elevated and hard: or, as some say, a tract of land extending widely. (Ham p. 688.) b3: [And hence,] الجَلْسُ What is elevated above the غَوْر [or low country]: (TA:) applied especially to the country of Nejd. (T, S, M, K.) A2: [Persons sitting: or sitting up:] a quasi-pl. n., accord. to Sb, or a pl., accord. to Akh, of ↓ جَالِسٌ: said to be used as sing. and pl. and fem. and masc.; but this assertion is of no account: (ISd, L:) or the people of a مَجْلِس: (Lh, ISd, L, K:) [↓ جُلُوسٌ is also a pl. of ↓ جَالِسٌ; like as بُكِىٌّ, originally بُكُوىٌ, is of بَاكِ: or it is an inf. n. used as an epithet: see جَاثٍ:)] you say قَوْمٌ جُلُوسٌ [a company of men sitting: or sitting up]. (S.) [See also مَجْلِسٌ.] b2: Also A woman who sits in the فِنَآء [or court of the house], not quitting it: (K:) or she who is of noble rank (K, TA) among her people. (TA.) جِلْسٌ: see جَلِيسٌ, in two places.

جَلْسَةٌ A single sitting: or sitting up. (Msb.) جِلْسَةٌ A mode or manner, (TA,) kind, (Msb,) or state, (S, A, Msb,) of sitting: or of sitting up. (S, * A, * Msb, K. *) You say, هُوَ حَسَنُ الجِلْسَةِ [He has a good mode, &c., of sitting]. (A, Msb, K.) جُلَسَةٌ A man (S) who sits much; sedentary. (S, K.) جُلُوسٌ: see جَلْسٌ.

جَلِيسٌ (S, A, Msb, K) and ↓ جِلِّيسٌ (TA, as found in a copy of the K, [but this is an intensive form,]) and ↓ جِلْسٌ (S, A, K) A companion with whom one sits: (A, Msb, K:) fem. of the first with ة: (TA:) and pl. [of the same] جُلَسَآءُ (A, K) and [irreg., being by rule pl. of جَالِسٌ,] جُلَّاسٌ. (K.) You say, ↓ هُوَ جِلْسِى and جَلِيسِى [He is my companion with whom I sit]; like as you say, هُوَ خِدْنِى and خَدِينِى. (S.) جِلِّيسٌ: see جَلِيسٌ.

جَالِسٌ: see جَلْسٌ, in two places. b2: Also A man, and a cloud, coming to [the high country called] Nejd. (TA.) You say, رَأَيْتُهُمْ يَعْدُونَ جَالِسِينَ I saw them running, coming to Nejd. (A, TA.) مَجْلَسٌ: see 1: b2: and see مَجْلِسٌ.

مَجْلِسٌ A sitting-place; (S, Msb, K;) as also ↓ with ة; (Fr, Lh, Sgh, K;) similar to مَكَانٌ and مَكَانَةٌ: (Sgh, TA:) [a place where persons sit together and converse; a sitting-room:] a thing upon which one sits: (MF:) some make a strange distinction between مَجْلِسٌ and ↓ مَجْلَسٌ, asserting the former to be applied to the chamber or house (بَيْت) [in which people sit]; and the latter, to a place of honour upon which it is forbidden to sit without permission; but the former is the only correct form of the two: (MF, TA:) pl. مَجَالِسُ. (S, Msb.) You say, اُرْزُنْ فِى مَجْلِسِكَ and ↓ مَجْلِسَتِكَ [Be thou grave] in thy sitting-place. (Fr, Sgh.) b2: (tropical:) The people of a مَجْلِس; (Msb, TA;) elliptical, for أَهْلُ مَجْلِسٍ: (TA:) an assembly, or a company of men, sitting [together]: (Th, TA:) not well explained as being, with the article ال, syn. with النَّاسُ: (TA:) persons sitting, or sitting up. (A, TA.) [See also جَلْسٌ.] You say, اِنْفَضَّ المَجْلِسُ (assumed tropical:) [The assembly of persons sitting together broke up]. (Msb.) And رَأَيْتُهُمْ مَجْلِسًا I saw them sitting. (A, TA.) b3: (assumed tropical:) An oration or a discourse, or an exhortation, (خُطْبَةٌ أَوْ عِظَةٌ,) delivered in a مَجْلِس; like مَقَامَةٌ. (Mtr, in the Preface to Har.) b4: It is also used in the same manner as حَضْرَة and جَنَاب: you say مَجْلِسُ فُلَانٍ

[meaning (assumed tropical:) The object of resort, with whom others sit and converse, such a one]; like حَضْرَةُ فُلَانٍ. (Kull p. 146.) [See arts. حضر and جنب. But this usage I believe to be post-classical.] b5: [Also (assumed tropical:) A stool; meaning, an evacuation. So in medical books.]

مَجْلِسَةٌ: see مَجْلِسٌ, in two places.

جلس: جَلَس: تهيأ لقبول الزائرين، ففي رياض النفوس (ص88 و): فمضيت إليه فوجدت الباب مردودا بلا حديدة وكانت علامهة جلوسه فدخلت ولم استأذن.
جلس على الكرسي: جلس على العرش، تولى الملك (بوشر) وكذلك جلس وحدها. ففي ألف ليلة (1: 80) مثلا في الكلام عن وزير غصب الملك واستولى على العرش: قتل الوزير والدي وجلس مكانه.
_ وجلس إليه (أنظر لين) معناها على وجه الدقة جلس ملتفتا إليه (معجم بدرون، دي يونج، معجم البلاذري، ابن بطوطة 2: 86 (كررت فيه مرتين)، ابن خلكان (1: 178، 9: 132) طبعة وستنفلد، أماري 652، كاتراس 77، الجريدة الآسيوية 1845، 1: 9: 189): جلس إليهم، وفي كتاب محمد بن الحارث (ص239) في كلامه عن سلطان في مقابلة رعيته: فقال لبعض من يجلس إليه (يعني إلى القاضي) دلوني على القاضي. وفي ص284 منه: وهو جالس في ركن المسجد مع من يجلس إليه من أهل الحوائج والخصومات (285، 298). وفي رياض النفوس (ص 57و): في كلامه عن شيخين: وكنت أجلس إلى حلقتهما. ويقول بعد ذلك: جلست إليهما على سبيل العادة.
جلس إلى الطعام: جلس كي يطعم (معجم بدرون) وجلس إلى الأرض: جلس على الأرض. (معجم بدرون).
جلس عن، في كتاب شكوري (187و): جلس عن التبرز سبعة أيام أي بقي سبعة أيام دون أن يتبرز.
جلّس (بالتشديد): أجلس جعله يجلس (محيط المحيط، فوك ألكالا).
وعند ابن العوام (1: 188): ويدرس باليد ويَجُلَّس تجليسا جيداً معتدلاً، وقد ترجمها بانكري باللاتينية بما معناه: يسوي وترجمها كلمنت موليه بالفرنسية (ص688) بما معناه: وقد ثبت بصورة راسخة ومستوية.
جَلَّس في منصب: أقام، قلد، ولاه.
وتجليس أسقف: تقليده منصب الاسقفية، واجلاسه في هذا المنصب (بوشر).
وجلَّس: صب من إناء في آخر (ألكالا).
وجلس العصا: قومها (محيط المحيط).
وجلَّست السفينة: استقرت على الصخور أو الرمال (الكالا) ومنه تجليس السفينة مسها قعر البحر أو شاطئه (ابن بطوطة 2: 235) وفيه يجب أن تحل لفظه لفظة مُجلِّسة محل مُجْلسَة التي وردت في المطبوع. ويؤيد هذا ما ذكره ألكالا وما يدل عليه معنى تجلُّس (أنظر الكلمة).
وجَلَّس بزر القز: تأخر منه جانب عن فقس الدود (محيط المحيط).
أجلس: ولى الأسقف منصبه (بوشر).
تجلَّس: تجلَّست السفينة: مست الصخور أو الرمال (ابن بطوطة 4: 186).
وتجلَّس الأمر: اصطلح (محيط المحيط).
جَلْس وتجمع على أجلاس: درس الأستاذ (ميرسنج ص22).
جَلْسَة: اسم المرة من الجلوس.
وجلسة الخطيب: جلوسه بين الخطبتين.
ولما كانت هذه الجلسة قصيرة سريعة ضرب بها المثل في القصر والسرعة. ففي رحلة ابن جبير (ص304): جلسة الخطيب المضروب بها المثل في السرعة (المقري 2: 312) (أنظر 1: 5)، وص426 مع تعليق فليشر بريشت ص48 - 49).
وجَلْسة: حصة من الوقت يجلس فيها ذوو الأمر للنظر في شأن من الشؤون (بوشر). وجَلْسة: حصة درس الأستاذ (المقري مقدمة ص 1).
وجَلْسة: حق التملك والاستيلاء (هلو). ويقول دارست (ص130): (الهابو) لا يجوز بيعه، غير أن العقار إذا تلف في يد المتصرف به وكان خرابه وشيكا دون أن يستطيع المالك الصرف على إصلاحه فإن بيعه يجوز بقرار وإذن من المجلس (اجتماع المفتي والقضاة). وعقد البيع الذي يسلم إلى الشخص الثالث المشتري يسمى (عناء) أو جلسة. وهو يوجب على المالك الجديد آن يقوم بالإصلاحات الضرورية، وآن يدفع دوما دخلا سنويا يحل محل العقار في انتقاله الممكن من يد إلى يد ويستمر في حفظ العقار في أيدي من كان في يدهم.
جُلُوس: تولى منصب رقيع (بوشر).
جُلُوس أسقف: تقلده منصب الأسقفية (بوشر).
وجُلوس: حق الاجتماع في مجلس، (بوشر).
جَليس: يطلق في غرناطة على تاجر الحرير (معجم الأسبانية ص275 - 276).
جَليسَة: فتاة شرف لدى الأميرات (بوشر).
جَلاَّس، ويجمع على جَلاَلِيس: مقعد من نسيج الحلفاء (ألكالا).
وجَلاس: مصباح، قنديل (ابن بطوطة 2: 263). وفي حكاية باسم الحداد (ص22، 23): وأوقد شمعتي وأشعل الجلاس والسراج. وفيه (ص24 وما بعدها): وأخذ سيرج للجلاس وزيت للسراج.
وجَلاس: مبولة، قصرية (دومب ص90) وفيه: كلاّس.
جالِس ويجمع على جُلاس: الحاضر في مجلس (بوشر) - وجالس: مستقيم، ليس بأعوج (محيط المحيط).
جوالس: شنجبار، حشيشة الدرر (نبات) (بوشر).
جوالس: شنجبار، حشيشة الدرروالرمل. (ميهرن ص27). مَجْلِس: مجلس بلدي (بلجراف 2: 330، 378).
وتطلق كلمة مجلس في الجزائر على محكمة الاستئناف المؤلفة من قضاة ومفتين (بروجر 11، كارترون) قارن هذا بما جاء في (جلسة).
وقصر العدل (فوك).
قاعة واسعة يلقى فيها الأستاذ درسه (المقري 1: 473).
درس الأستاذ وما يمليه على طلابه أثناء الدرس (المقري 1: 244، 245)، ففي كتاب ابن الخطيب (ص21 ق): ودرس الأحكام الجدية (كذا) وفي كتاب العبدري (ص19 و): وسمعت منه مجالس من كتاب التيسير. وفي تفسير السيوطي طبعة ميرسنج (ص26) وقد أملى عدة مجالس. ويقال أيضاً: مجلس العلم (المقري 1: 483).
ومجلس عند الدروز: معبد يجتمع فيه العقال منهم (محيط المحيط).
ومجلس: الفعل التام مما يسمى بالذكر (لين الأخلاق والعادات عند المصريين2: 212).
والجمع مجالس: أساس العمارة، فعند ابن ليون (ص4 ق): ميزان الأزُر الذي بأيدي البّنَّائين لإخراج الماء من مجالس عند رمي السطوح.
ومجلس: لقب تشريف يطلق على بعض الأشخاص كما نقول اليوم: سعادة ومعالي وفخامة. فعند رتجرز (ص16) وأنظر (ص172) أيضاً تجد مثلا في كلامه عن سفير: المجلس السامي حسين جاء وش.
وكذلك نجد عند أماري ديب (ص219).
وهو يقول في كلامه عن موظفي الدولة (ص214): المجالس السامية. ويراد به الدهقان أيضاً: (أماري ديب 212).
والمعنى الأخير الذي يذكره لين لهذه الكلمة صحيح، لأننا نجد في معجم المستعيني إنه كناية عن الدفعة الواحدة للبراز ونجد في معجم بوشر: براز من اصطلاح الطب وهو الدفعة الواحدة. للبراز. غير أن معنى الخلاء (المستراح) الذي يذكره فريتاج للكلمة وهم منه فيما أرى.
مجلس السرج: الموضع الذي يجلس عليه الفارس من السرج (المقري 1: 231).
مجلس النظر: مجمع علماء يتناظرون (المقري 1: 485) - ومجلس وحدها: مناظرة (المقري 1: 505).
أمير مجلس: لقب موظف في بلاط السلاطين المماليك، واليه النظر في شؤون الجراحين والأطباء وغيرهم، ولقب بذلك لحقه في الجلوس في مجلس السلطان حين يجلس للناس، وتسمى وظيفته إمرة مجلس (مملوك2، 1: 97).
صاحب المجالس: لقب كان يطلق في الأندلس على الموظف الذي يشرف على توزيع الغرف على ضيوف السلطان. يقول النويري (مصر 2: 114ق): إن المسلمين الذين حاصرهم الأسبان في حصن دسكرة صالحوهم على أن يقيم الطرفان المتحاربان في الحصن، فطلب صاحب الحصن المسلم من الأسبان أن يرسلوا إلى الحصن، منتصف الليل، خمسمائة من خيرة فرسانهم (فلما دخلوا الحصن فرقهم صاحب المجالس وقتلهم عن آخرهم ولم يشعر بعضهم ببعض.
مُجْلَس: صاف، رائق، يقال: ماء مُجلس، لان الماء الكدر إذا ترك بعض الوقت يجلس ما فيه من أسباب الكدورة في القاع فيصفو ويروق (الكالا).
مُجالس: هو الذي يحق له الجلوس في حضرة السلطان في بلاط مراكش (هوست ص181) وكان عدد المجالسين في أيام هذا الرحالة خمسة.

اله

1 أَلَهَ, (S, and so in some copies of the K,) with fet-h, (S,) or أَلِهَ, (Mgh, Msb, and so in some copies of the K,) like تَعِبَ, aor. ـَ (Msb,) inf. n. إِلَاهَةٌ (S, Msb, K) and أُلُوهَةٌ and أُلُوهِيَّپٌ, (K,) He served, worshipped, or adored; syn. عَبَدَ. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124,] وَيَذَرَكَ وَإِلَاهَتَكَ [And leave thee, and the service, or worship, or adoration, of thee; instead of وَآلِهَتَكَ and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur lxxix. 24 and xxviii. 38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) A2: أَلِهَ, aor. ـَ (S, K,) inf. n. أَلَهٌ, (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally وَلِهَ. (S.) b2: أَلِهَ عَلَي فُلَانٍ He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like وَلِهَ. (S.) b3: أَلِهَ إِلَيْهِ He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) b4: أَلِهَ بِالمَكَانِ He remained, stayed, abode, or dwelt, in the place. (MF.) A3: أَلَهَهُ, (K,) like مَنَعَهُ, (TA,) [in the CK اَلِهَهُ,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.) 2 تَأْلِيهٌ [inf. n. of أَلَّهَهُ He made him, or took him as, a slave; he enslaved him;] i. q. تَعْبِيدٌ. (S, K.) b2: [The primary signification of أَلَّهَهُ seems to be, He made him to serve, worship, or adore. b3: Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.]5 تألّه He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.) أُلْهَانِيَّةٌ: see إِلَاهَةٌ.

إِلهٌ, or إِلَاهٌ, [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ, (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, (Msb,) meaning ↓ مَأْلْوةٌ [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال, properly, i. q. اللّٰهُ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of اللّٰه: (Msb:) pl. آلِهَةٌ: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to إِلَاهَةٌ: (TA:) [not so in the CK; but there, الالِهَةُ is put in a place where we should read الإِلَاهَةُ, or إِلَاهَةُ without the article:] ↓ الإِلَاهَةُ [is the fem. of الإِلَاهُ, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الآلِهَةُ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed]

هِلَال: (Th, K:) and, (S, K,) as also ↓ إِلَاهَةُ, without ال, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ الأُلَاهَةُ, (IAar, K,) and ↓ أُلَاهَةُ, (IAar, TA,) and ↓ الأَلَاهَةُ, (K,) [and app. ↓ أَلَاهَةُ,] and ↓ الأَلِيهَةُ, (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [إِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاهٌ, like as إِشَاحٌ is originally وِشَاحٌ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of اللّٰهُ.]

أَلَهَةُ and الأَلَاهَةُ: see إِلهٌ.

أُلَاهَةُ and الأُلَاهَةُ: see إِلهٌ.

A2: أُلَاهَةٌ: see إِلَاهَةٌ.

إِلَاهَةٌ inf. n. of 1, q. v. (S, Msb, K.) A2: Godship; divinity; (K;) as also ↓ أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and ↓ أُلْهَانِيَّةٌ. (K.) A3: إِلَاهَةُ and الإِلَاهَةُ: see إِلهٌ.

الأَلِيهَةُ: see إِلهٌ.

إِلهِىٌّ, or إِلَاهِىٌّ, Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الإِلهِىُّ or الإِلَاهِىٌّ: see what next follows.]

الإِلهِيَّةُ, or الإِلَاهِيَّةُ, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الإِلهِيَّاتِ or الإِلَاهِيَّاتِ, and ↓ العِلْمُ الإِلهِىُّ or الإِلَاهِىُّ.]

اللّٰهُ, [written with the disjunctive alif اَللّٰهُ, meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally إِلهٌ, or إِلَاهٌ, (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, (S, K, *) with [the article]

ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الإِلَاهُ, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains اللّٰهُ, or الِلَاهُ, after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الإِلَاهُ: (S:) so says J; but IB says that this is not a necessary inference, because الإِلَاهُ applies to God (اللّٰهُ) and also to the idol that is worshipped; whereas اللّٰهُ applies only to God; and therefore, in using the vocative form of address, one may say, يَا اَللّٰهُ [O God], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الإِلَاهُ either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاهٌ: see art. ليه: (S:) some say that it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَهَهُ, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه;) and AAF says that it is also thus pronounced in a form of swearing; as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الإِلَاهُ: (S in the present art.:) Sb mentions this pronunciation in يَا اَللّٰهُ; and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا اللّٰهُ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God,] it is pronounced in the [contr.] manner termed تَرْقِيق: AHát says that some of the vulgar say, لَاوَاللّٰهْ [No, by God], suppressing the alif, which should necessarily be uttered, as in الرَّحْمنُ, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, اَللّٰهَ اللّٰهَ فِى كَذَا, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّةٌ.]) And اَللّٰهَ لَأَفْعَلَنَّ and اَللّٰهِ لَأَفْعَلَنَّ [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in ii. 1.) and لِلهِ مَا فَعَلْتُ, meaning وَاللّٰهِ مَا فَعَلْتُ [By God, I did not, or have not done, such a thing]. (JK.) And لِلّهِ دَرُّكَ (tropical:) To God be attributed thy deed! (A in art. در:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. در:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And لِلّهِ دَرُّهُ (tropical:) To God be attributed his deed! [&c.]. (S and K in art. در.) And لِلّهِ القَائِلُ [meaning To God be attributed (the eloquence of) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase لِلّهِ دَرُّهُ, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And لِلّهِ فُلَانٌ [To God be attributed (the excel-lence, or goodness, or deed, &c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And لِلّهِ أَبُوكَ: see art. ابو.] And لَاهِ أَنْتَ, meaning لِلّهِ أَنْتَ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to لِلّهِ, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] إِنَّالِلّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) Az mentions the phrase الحَمْدُلَاهِ [meaning الحَمْدُلِلّهِ Praise be to God]: but this is not allowable in the Kur-án: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kur-án. (Az, TA.) b2: ↓ اَللّهُمَّ is an expression used in prayer; as also لَاهُمَّ; (JK, Msb;) meaning يَا اَللّٰهُ [O God]; the م being a substitute for [the suppressed vocative particle] يا; (S in art. ليه, and Bd in iii. 25;) but one says also, يَا اَللّهُمَّ, (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is يَا اَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also اَللّهُمَّ إِلَّا [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And اَللّهُمَّ نَعَمْ [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. 563.) اَللّهُمَّ: see what next precedes.

مَأْلُوهٌ: see إِلهٌ.

حسب

1 حَسَبَهُ, (S, A, Mgh, &c.,) aor. ـُ (S, Mgh, Msb, &c.,) inf. n. حَسْبٌ (S, A, Mgh, Msb, K) and حُسْبَانٌ (S, Mgh, Msb, K) and حِسْبَانٌ (K) and حِسَابٌ (S, K,) which is generally an inf. n. of this verb, but sometimes of حَاسَبَ, (TA,) and حِسَابَةٌ (S, K) and حِسْبَةٌ, (Msb, K,) or this is like قِعْدَةٌ and رِكْبَةٌ, [denoting a mode, or manner,] as in a verse of En-Nábighah cited below, (S,) and حَسْبَةٌ, which is of rare occurrence, (MF, TA,) He numbered, counted, reckoned, calculated, or computed, it; (S, A, Mgh, Msb, K;) namely, property [&c.]. (A, Mgh, Msb.) Yousay, مَنْ يَقْدِرُ عَلَى عَدِّ الرَّمْلِ وَحَسْبِ الحَصَى

[Who can count the sands, and number the pebbles?]. (A.) And أَلْقِ هٰذَا فِى الحَسْبِ [Throw thou this into the reckoning]; i. e., into what thou hast reckoned. (A.) وَالشَّمْسُ وَالقَمَرُ بِحُسْبَانٍ, in the Kur [lv. 4], means And the sun and the moon [run their courses] according to a [certain] reckoning; or through a series of mansions [or constellations], the bounds of which they do not transgress: (TA:) or بحسبان alludes to the numbers of the months and years and all other times: [but properly speaking,] حسبان is here an inf. n.: (Zj, TA:) or, accord. to Akh, a pl. of حِسَابٌ; (S, TA;) and so says AHeyth: or, accord. to some, it is here a proper subst., signifying the firmament. (TA.) حُسْبَانًا in the Kur vi. 96 is held by Akh to be for بِحُسْبَانٍ, meaning بِحِسَابٍ [as in the phrase quoted above, from the Kur lv. 4, accord. to the first explanation]. (TA.) and حُسْبَانُكَ عَلَى اللّٰه signifies حِسَابُكَ على اللّٰه [On God be it to reckon with thee: see also حَسِيبُكَ اللّٰهُ]. (TA.) Az says that the reckoning in buying and selling is termed حِسَابٌ because one knows thereby what is sufficient. (TA.) وَاللّٰهُ سَرِيعُ الحِسَابِ, in the Kur [ii. 198, &c., God is quick in reckoning], signifies that his reckoning is necessary, or of necessity, and that his reckoning with one person does not divert Him from reckoning with another. (TA.) And يَرْزُقُ مَنْ يَشَآءُ بَغَيْرِ حِسَابٍ, in the Kur [ii. 208, &c., He supplieth whom He willeth, without reckoning], means without sparing, or scanting; as when a man expends without reckoning: but the phrase is variously explained, as meaning without appointing for any one what is deficient: or without fearing that any one will call Him to account for it: or without the receiver's thinking that He will bestow upon him, or without his reckoning upon the supply; so that it may be from حَسِبَ

“ he thought,” or from حَسَبَ “ he reckoned. ” (L, TA.) The saying, cited by IAar, يَا جُمْلُ أَسْقَاكِ بِلَا حِسَابَهْ as related by J [in the S], but correctly أُسْقيت, (TA,) means [O Juml, mayest thou be given rain] without reckoning, and without measure. (S.) An instance of حِسْبَةٌ as similar to قِعْدَةٌ and رِكْبَةٌ occurs in the saying of En-Nábighah, فَكَمَّلَتْ مِائَةً فِيهَا حَمَامَتُهَا وَأَسْرَعَتْ حسْبَةً فِى ذٰلِكَ العَدَدٍ

[And she completed a hundred, in which was her pigeon; and she was quick in the mode of computing that number]. (S.) A2: حَسِبَهُ كَذَا, [a verb of the kind termed أَفْعَالُ القُلُوبِ, having two objective complements, the former of which is called its noun, and the latter its enunciative,] aor. ـَ and حَسِبَ; (S, Msb, K;) the former the more approved, (TA,) of the dialects of all the Arabs except Benoo-Kináneh; the latter aor. being peculiar to the dial. of this tribe, (Msb,) and contr. to analogy, (S, Msb,) for by rule it should be حَسَبَ [only]; and حَسِبَ is the only verb of the measure فَعِلَ having both يَفْعَلُ and يَفْعِلُ as the measures of its aor. except نَعِمَ and يَئِسَ and يَبِسَ [and وَعِرَ and وَحِرَ and بَئِسَ and وَلِهَ and وَهِلَ mentioned by Ibn-Málik (with the preceding) cited in the TA voce وَرِثَ]; but eight verbs having an unsound letter for the first radical have kesreh to the medial radical in the pret. and aor. , viz., وَثِقَ and وَرِثَ and وَرِعَ and وَرِمَ and وَرِيَ and وَفِقَ and وَلِىَ and وَمِقَ; (S;) inf. n. حِسْبَانٌ (S, Mgh, Msb, K) and مَحْسَبَةٌ and مَحْسِبَةٌ (S, K) and حِسَابٌ; (TA; [but see what follows;]) He [counted, accounted, reckoned, or esteemed, meaning] thought, or supposed, him, or it, to be so. (S, Mgh, Msb, K.) You say, حَسِبْتُهُ صَالِحًا [I counted him, or thought him, good, or righteous]. (S.) And حَسِبْتُ زَيْدًا قَائِمًا [I thought Zeyd to be standing]. (Msb.) And مَا كَانَ فِى حِسْبَانِى

كَذَا [Such a thing was not in my thought]: you should not say فى حِسَابِى, (K,) unless you mean thereby it was not included in my reckoning, or, by amplification of the sense, I did not think it. (MF.) A3: حَسُبَ, aor. ـُ (S, Msb, K,) inf. n. حَسَابَةٌ (S, K) and حَسَبٌ, (Msb, K,) He was, or became, characterized, or distinguished, by what is termed حَسَبٌ as explained below [i. e. grounds of pretension to respect or honour; &c.]. (S, Msb, K.) 2 حسّبهُ, inf. n. تَحْسِيبٌ: see 4. b2: Also He placed a pillow for him; supported him with a pillow; (S, K;) seated him upon a حُسْبَانَة, or مَحْسَبَة. (TA.) b3: And hence, He honoured him. (L.) b4: He buried him: (TA:) or buried him in stones: [see حَسْبٌ:] or buried him wrapped in grave-clothing: namely, a dead person. (K, TA.) b5: Nuheyk El-Fezáree says, (S, TA,) addressing 'Ámir Ibn-Et-Tufeyl, (TA,) لَتَقَيْتَ بِالوَجْعَآءِ طَعْنَةَ مُرْهَفٍ

↓ حَرَّانَ أَوْ لَثَوَيْتَ غَيْرَ مُحَسَّبِ (S, TA) Thou wouldst have avoided, by turning thy hinder part, the thrust [of a thin, thirsty weapon], or thou wouldst have taken thy restingplace (TA) not honoured, or not shrouded, (S, TA,) or not pillowed: غير محسّب being variously rendered: one person prefers the meaning not buried: Az says that the signification of burial in stones and that of wrapping in grave-clothes, assigned to the verb, were unknown to him; and that غير محسّب signifies not supported with a pillow. (TA.) 3 حاسبهُ, inf. n. مُحَاسَبَةٌ (S, TA) and sometimes حِسَابٌ, which is also an inf. n. of حَسَبَ, or, accord. to Th, it seems to be a quasi-inf. n., (TA,) [He reckoned with him.] And حاسبهُ عَلَيْهِ [He called him to account for it]. (TA.) 4 احسبهُ, (Th, S, K,) inf. n. إِحْسَابٌ, (TA,) He gave him what sufficed, or satisfied, him, مِنْ كُلِّ شَىْءٍ of everything: (Th, TA:) he contented him: (K:) or he gave him what contented him; as also ↓ حسّبهُ: (S:) and both verbs, inf. n. of the latter تَحْسِيبٌ, he gave him to eat and drink until he was satisfied: (K:) and the former, [or both,] he gave him until he said حَسْبِى [It is sufficient for me]. (Az, S.) You say also, أَعْطَى

فَأَحْسَبَ He gave, and (assumed tropical:) gave much: (S:) and ↓ اِحْتَسَبْتُهُ, [if not a mistranscription for أَحْسَبْتُهُ,] (tropical:) I gave him much. (A, TA.) b2: Also It (a thing, S, Msb,) sufficed him: (S, A, Msb:) he sufficed him. (TA.) You say, مَرَرْتُ بِرَجُلٍ أَحْسَبَكَ مِنْ رَجُلٍ, and [مِنْ رَجُلَيْنِ] بِرَجُلَيْنِ أَحْسَبَاكَ, and [مِنْ رِجَالٍ] بِرِجَالٍ أَحْسَبُوكَ, I passed by a man sufficient for thee as a man, i. e., supplying to thee the place of any other [by his excellent qualities], and by two men &c., and by men &c. (S.) [The verb here is rendered, in grammatical analysis, by its act. part. n. See also حَسْبُ.]5 تحسَب (tropical:) He sought, or sought leisurely and repeatedly, to learn news: (A, K, * TA:) he sought after news: (K, * TA:) he inquired, or asked, respecting news; (S, K, * TA; [in the CK, اسْتَخْيَرَ is erroneously put for اِسْتَخْبَرَ;]) of the dial. of El-Hijáz: (TA:) he searched after news as a spy. (A 'Obeyd, TA.) It is said in a trad., accord. to one reading, كَانُوا يَجْتَمِعُونَ فَيَتَحَسَّبُونَ الصَّلَاةَ (tropical:) They used to assemble, and endeavour to ascertain the time of prayer: but the common reading is يَتَحَيَّنُونَ. (TA.) A2: Also He reclined upon a pillow. (K.) 8 احتسب [for احتسب أَجْرًا He reckoned upon a reward: or] he sought a reward [from God in the world to come]. (TA.) وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ, in the Kur lxv. 2, means [And He will supply him with the means of subsistence] whence he does not reckon, or expect; whence does not occur to his mind. (Bd, Jel.) And مَنْ صَامَ رَمَضانَ إِيمَانًا وَاحْتِسَابًا, in a trad., Whoso fasteth during Ramadán, believing in God and his Apostle, and [reckoning upon a reward, or] seeking a reward from God. (Mgh, * TA.) Yousay also, احتسب بِكَذَا أَجْرًا عِنْدَ اللّٰهِ (S, K) He reckoned upon obtaining, [or he sought,] by such a thing, or such an action, a reward from God: (PS:) or he prepared, or provided, such a thing, seeking thereby a reward from God. (K.) and احتسب عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided, in store for himself, good, [i. e. a reward,] with God. (A, Mgh.) And احتسب الأَجْرَ عَلَى اللّٰهِ He laid up for himself, in store, the reward, with God, not hoping for the reward of the present life; اِحْتِسَابُ الأَجْرِ relating only to an action done for the sake of God. (Msb.) [Hence,] احتسب وَلَدَهُ, (A, Mgh,) or ابْنَهُ, (Msb,) or ابْنًا, or بنْتًا, (S, K, *) is said when one has lost by death an adult child or son or daughter; (S, A, Mgh, Msb, K;) meaning He prepared, or provided, in store for himself, a reward, by his patience on the occasion of his being afflicted and tried by the death of his adult child: (Mgh, * TA:) when a man has lost by death a child not arrived at the age of puberty, you say of him, اِفْتَرَطَهُ. (S, A, Msb, K.) [Hence also,] احتسب عَمَلَهُ [He reckoned upon, or prepared for himself, a reward by his deed: or] he did his deed seeking a reward from God in the world to come. (L, TA.) b2: اِحْتَسَبْتُ بَالشَّىْءِ I included the thing in a numbering, or reckoning; or made account of it; accounted it a matter of importance. (Msb.) And فُلَانٌ لَا يُحْتَسَبُ [for لا يحتسب بَهِ] Such a one is made no account of; is not esteemed, or regarded, as of any account, or importance. (A, TA.) b3: اِحْتَسَبْتُ عِنْدَهُ means اِكْتَفَيْتُ [I was, or became, sufficed, or contented, thereat, or with him, or at his abode]. (A, TA.) [and IbrD thinks that the verb has the same signification in the phrase اِحْتَسَبْتُ عَلَيْهِ بِالمَالِ, quoted in the TA from the A; holding عليه to be here used in the sense of عَنْهُ; so that the meaning is I was, or became, sufficed, so as to have no need of him, or it, by the property: but I doubt whether this phrase be correctly transcribed.] b4: احتسب also signifies اِنْتَهَى [He abstained, or desisted; app. as one sufficed, or contented]. (K.) b5: And احتسب عَلَيْهِ كَذَا He disapproved and disallowed his doing, or having done, such a thing; (S, K; *) namely, a foul deed: (TA:) whence the appellation ↓ مُحْتَسِبٌ. (K.) and accord. to some, احتسب اللّٰهَ عَلَيْهِ means He said, May God take, or execute, vengeance upon him; or punish him; for his evil deeds. (Har p. 371.

[See حَسِيبٌ.]) [In the present day, احتسب عَلَيْهِ is used as meaning He prayed for aid against him by saying, حَسْبُنَا اللّٰهُ God is, or will be, sufficient for us.] b6: You say also, احتسب فُلَانًا, (K,) or احتسب مَا عِنْدَهُ, (A,) meaning (tropical:) He endeavoured to learn what such a one had [in his mind, or in his possession]. (A, K, * TA.) b7: See also 4.9 احسبّ He (a camel) was, or became, of a white colour intermixed with red (S, TA) and with black. (TA.) حَسْبٌ Sufficiency. (K voce هَسْبٌ.) b2: حَسْبُ is a [prefixed] noun (S) [syn. with كَفْىُ, as is implied in the K voce قَطْ; or] syn. with كَافِى; (Msb;) or [virtually] meaning كَفَى [as a pret. in the sense of an emphatic aor. ]; (S, K;) or يَكْفِى: (TA:) Sb says that it is used to denote the being sufficed, or content. (TA.) You say, حَسْبُكَ دِرْهَمٌ [and بِحَسْبِكَ دِرْهَمٌ, in which latter the ب is redundant; meaning Thy sufficiency, or a thing sufficing thee, is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, (as also حَسْبُكَ,) so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee, in art. بِ; or, accord. to the S and K, a dirhem suffices thee: accord. to Bd (iii. 167), بحسبك means مُحْسِبُكَ, and كَافِيكَ, from أَحْسَبَهُ meaning كَفَاهُ; and is shown to have this meaning by its not importing a determinate signification in consequence of its being a prefixed noun with its complement in the saying, هٰذَا رَجُلٌ حَسْبُكَ This is a man sufficing thee]. (S, Msb, K.) You say also, حَسْبُكَ ذٰلِكَ That is, or will be, [or let that be,] sufficient for thee. (TA.) And حَسْبُكَ اللّٰهُ, in the Kur viii. 65, God is, or will be, sufficient for thee. (Fr, TA. See also حَسِيبُكَ اللّٰهُ.) and حَسْبُكَ بِصَدِيقِنَا [A person sufficing thee is our friend]; in which the ب is added to denote emphatic praise. (Fr, TA in art. بِ.) In the saying, هٰذَا رَجُلٌ حَسْبُكَ مِنْ رَجُلٍ This is a man sufficing thee as a man, i. e. supplying to thee the place of any other [by his excellent qualities], (S, K,) and مَرَرْتُ بِرَجُلٍ حَسْبِكَ مِنْ رَجُلٍ I passed by a man sufficing thee as a man, (TA,) حسبك is an expression of praise, referring to the indeterminate noun [رجل]; because, in its case, [what is originally (see below)] an inf. n. (فِعْلٌ [under which term lexicologists, but not grammarians, include the مَصْدَر]) is rendered, in grammatical analysis, by another word, [i. e., by an act. part. n.,] as though one said مُحْسِبٌ لَكَ, or كَافٍ

لَكَ. (S. [Thus حسبك in these two instances is a صِفَة, i. e. an epithetic phrase; and من رجل is a تَمْيِيز, i. e. a specificative phrase.]) When the noun to which حسبك refers is determinate, you put حسب in the accus. case, as a حال, i. e. a denotative of state; as in the saying, هٰذَا عَبْدُ اللّٰهِ حَسْبَكَ مِنْ رَجُلٍ This is 'Abd-Allah; being one sufficing thee as a man. (S. [Here من رجل is, as before, a specificative phrase.]) [See also 4, the corresponding verb.]) حسب, in this manner, is used alike as sing. and dual and pl.; (S, K;) being [originally] an inf. n. (S.) It is also used alone, [as a prefixed noun of which the complement is understood,] as in the phrase زَيْدٌ حَسْبُ, without tenween, for حَسْبِى or حَسْبُكَ [&c., meaning Zeyd is sufficient for me or for thee &c.]; like as one says, جَآءَنِى زَيْدٌ لَيْسَ غَيْرُ, for لَيْسَ غَيْرُهُ عِنْدِى. (S. [That is, حَسْبُ, when thus used, is subject to the same rules as غَيْرُ and قَبْلُ, and بَعْدُ &c. when so used.]) b3: See also حَسَبٌ, in three places.

A2: Also, (TA,) and ↓ حِسْبَةٌ, (K,) Burial of the dead: (TA:) or burial of the dead in stones [app. meaning in a grave cased with stones]: or burial of the dead wrapped in grave-clothes: like تَحْسِيبٌ. (K. [See 2.]) حَسَبٌ i. q. ↓ مَحْسُوبٌ; (S, K;) of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ; (S;) Numbered, counted, reckoned, calculated, or computed. (S, K.) b2: A number counted. (L.) b3: Amount, quantity, or value. (L.) Sometimes, (S, L, K,) by poetic license, (S,) and in prose, (L,) ↓ حَسْبٌ. (S, L, K.) You say, الأَجْرُ بِحَسَبِ مَا عَمِلْتَ, and ↓ بِحَسْبِ, The recompense is, or shall be, according to the amount, or quantity, or value, of thy work. (L.) And يُجْزَى المَرْءُ عَلَى حَسَبِ عَمَلِهِ The man is, or shall be, paid according to the amount, or quantity, of his work. (Msb.) and عَلَى حَسَبِ مَا أَسْدَيْتَ إِلَىَّ شُكْرِى لَكَ [and ↓ حَسْبَمَا (for عَلَى حَسَبِ مَا)] According to the amount, or value, of the benefit, or benefits, that thou hast conferred upon me are my thanks to thee. (L.) And لِيَكُنْ عَمَلُكَ بِحَسَبِ ذٰلِكَ Let thy deed, or work, be correspondent to the quantity, or number, of that: or adequate, or equivalent, to that. (S.) And هٰذَا بِحَسَبِ ذَا This is equal in number or quantity, or is equivalent, to that. (K.) and مَا أَدْرِى مَا حَسَبُ حَدِيثِكَ, i. e. ما قَدْرُهُ [app. I know not what is the value of thy story]. (Ks, S.) And أَحْسَنْتُ إِلَيْهِ حَسَبَ الطَّاقَةِ and عَلَى حَسَبِ الطَّاقَةِ I benefited him according to the measure of ability. (Mgh.) b4: Also [Grounds of pretension to respect or honour, consisting in any qualities (either of oneself or of one's ancestors) which are enumerated, or recounted, as causes of glorying: and hence signifying nobility; rank or quality; honourableness, or estimableness, from whatever source derived:] originally, (MF,) what one enumerates, or recounts, of the deeds, or qualities, in which his ancestors have gloried: (S, A, Mgh, * K, MF:) secondly, what one enumerates, or recounts, of his own deeds, or qualities, in which he glories: thirdly, what one enumerates, or recounts, of any deeds, or qualities, that are causes of his glorying, of whatever kind they be: (MF:) or the memorable deeds, or qualities, of one's ancestors; and one's own deeds, or qualities, in which he glories; because they were enumerated, or recounted, by the Arabs in contending, or disputing, for glory; (T, Msb, * TA;) the latter consisting in such qualities as courage, and good disposition, and liberality: (Msb:) or what are enumerated, or recounted, of generous actions, or qualities: (Msb:) or good actions, or conduct, of oneself, and of one's ancestors: (Sh, Mgh:) or generosity, or nobility, of actions or conduct: (IAar, K:) or righteous, virtuous, or good, actions or conduct: (K:) or good disposition: (TA:) or religion; (S, Msb, K;) piety; because true nobility consists in religion or piety: (MF:) or wealth; (S, K;) because it serves in lieu of true nobility: (TA:) in this sense, and in the sense next preceding, it has no corresponding verb: (TA:) or state, or condition; [i. e. good state or condition;] syn. بَالٌ [i. q. حَالٌ]: (K:) or intellect, or understanding: (MF:) and a man's relations, consisting of his children and others: pl. أَحْسَابٌ. (Az, Mgh.) Accord. to ISk, (S, Msb,) حَسَبٌ and كَرَمٌ may pertain to him who has not noble ancestors; but not شَرَفٌ nor مَجْدٌ. (S, Msb, * K.) حَسَبٌ is also used elliptically, (Mgh, TA,) [in the sense of حَسِيبٌ, q. v.,] for ذُو حَسَبٍ, (TA,) and for ذَوُو حَسَبٍ. (Mgh.) b5: اِشْتَرَى بِالحَسَبِ He bought a thing in an honourable manner with respect to himself and the seller: حسب, here, is said to be from حَسَّبَهُ “ he honoured him; ” or from حُسْبَانَةٌ “ a small pillow ” [because him for whom you put a pillow you honour: see 2]. (TA.) حُسْبَةٌ, in a camel, A colour in which are whiteness and redness (K, TA) and blackness: (TA:) in a man, [a reddish colour such as is termed]

شُقْرَة in the hair of the head: (K:) and also in a man, (K, TA,) and in a camel, (TA,) whiteness and redness produced by a whiteness of the skin arising from disease and infecting the hair [so as to turn it red]: (K, TA:) accord. to IAar, blackness inclining to redness. (TA.) b2: Also Leprosy. (K.) حِسْبَةٌ [originally The act of numbering, counting, &c.: or a mode, or manner, of numbering, &c.: see 1. b2: ] A subst. from اِحْتَسَبَ أَجْرًا; (S, Msb, K;) syn. with اِحْتِسَابٌ (A) [as meaning A reckoning upon, or seeking, or preparing or providing, or laying up for oneself in store, a reward in the world to come]. You say, فَعَلَهُ حِسْبَةً [He did it reckoning upon, or seeking, &c., a reward in the world to come]. (A, TA.) b3: هُوَ حَسَنُ الحِسْبَةِ He is good in respect of managing, conducting, ordering, or regulating, (S, A, Msb, K,) and examining, or judging, (Msb,) and sufficing, (A,) فِى الأَمْرِ in the affair. (S, A, Msb.) This is not from اِحْتِسَابُ الأَجْرِ; for احتساب الاجر relates only to an action done for the sake of God. (Msb.) A2: A reward, or recompense: pl. حِسَبٌ. (S, K.) A3: [The office of the مُحْتَسِب.]

A4: See also حَسْبٌ, last sentence.

حُسْبَانٌ: see حِسَابٌ.

A2: Also A punishment. (S, K.) b2: A calamity; an affliction with which a man is tried. (Aboo-Ziyád, K.) b3: Evil; mischief. (Aboo-Ziyád, K.) b4: Locusts. (Aboo-Ziyád, S, K.) b5: Dust: or smoke: syn. عَجَاجٌ. (K.) b6: Fire. (TA.) This, and each of the five significations next preceding, and that next following, have been assigned to the word as used in the Kur xviii. 38. (TA.) See also حُسْبَانَةٌ. b7: Small arrows, (Mgh, Msb, K,) or short arrows, (S,) which are shot from Persian bows: (Mgh, Msb:) said by IDrd to be, in this sense, postclassical: (TA:) or arrows which a man shoots in the hollow of a reed, or cane; drawing the bow, he discharges twenty of them at once, and they pass by nothing without wounding it, whether it be an armed man or another object; they come forth like rain, and scatter among the people: (ISh, TA:) or small arrows, with slender heads, in the hollow of a reed, or cane, which, when discharged, come forth like a shower of rain, and scatter, and pass by nothing without wounding it: (Az, Msb:) or iron-headed arrows, like large needles, slender, but somewhat long, and without edges [to the heads]: (Th, TA:) n. un. with ة. (S, Mgh, Msb, K.) A3: It is also said to signify The circumference of a mill-stone: b2: and hence, in the Kur lv. 4, [see 1, above,] to mean The [revolving] firmament. (El-Khafájee, MF.) حُسْبَانَةٌ n. un. of حُسْبَانٌ [q. v.]. (S, Mgh, &c.) b2: Also A thunderbolt; syn. صَاعِقَةٌ: (K:) and ↓ حُسْبَانٌ, [of which it is the n. un.,] thunderbolts; syn. صَوَاعِقُ. (Bd and Jel in xviii. 38.) b3: A hailstone; syn. بَرَدَةٌ. (K. [In some copies of the K بَرْدَةٌ.]) b4: A cloud. (K.) A2: A small ant. (K.) A3: A small pillow; (S, K;) and so ↓ مِحْسَبَةٌ: (K:) or this signifies a pillow of skin, or leather. (TA.) حِسَابٌ and ↓ حُسْبَانٌ [A numbering, counting, reckoning, calculation, or computation: see 1:] both signify the same: (S:) or the latter is pl. of the former, (S, K, TA,) accord. to Akh (S, TA) and AHeyth and others, when the former signifies what is numbered; &c.; [a number; or quantity;] and the former has also for a pl. [of pauc.] أَحْسِبَةٌ. (TA.) You say, رَفَعَ العَامِلُ حِسَابَهُ and حُسْبَانَهُ [The agent presented his reckoning, &c.]. (A.) Hence, حِسَابُ الجُمَّلِ and الجُمَلِ: see art. جمل. [And حِسَابُ عَقْدِ الأَصَابِعِ The numbering, counting, or reckoning, with the fingers.] And يَوْمُ الحِسَابِ [The day of reckoning; i. e., of the final judgment]. (Kur xxxviii. 15, &c.) b2: حِسَابٌ also signifies The reckoning, or enumerating, or recounting, of causes of glorying; or of memorable, or generous, actions or qualities. (Msb.) b3: And (tropical:) A great number of men: (A, L, K:) of the dial. of Hudheyl. (L.) b4: and (assumed tropical:) A sufficing thing, (S, K,) and gift, (S, K, and Bd in lxxviii. 36,) as also ↓ حَسَّابٌ: (Bd ib.:) or a large gift: (Jel ib.:) or a gift according to one's works. (Bd ib.) حَسِيبٌ A reckoner, or taker of accounts: [see also حَاسِبٌ:] or a sufficer, or giver of what is sufficient; (K, TA;) from أَحْسَبَ, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ. (TA.) It has the former of these significations, or the latter, in the phrase, كَفَى بِاللّٰهِ حَسِيبًا [God is sufficient as a reckoner, or as a giver of what sufficeth], (Fr, K, TA,) in the Kur [iv. 7, and xxxiii. 39]: (TA:) and so in the Kur iv. 88. (TA.) b2: [Hence,] حَسِيبُكَ اللّٰهُ, (S, K,) in the L اللّٰهُ ↓ حَسْبُكَ, (TA,) [both of which phrases are used in the present day in the sense here following,] May God take, or execute, vengeance upon thee; or punish thee: (S, L, K:) meaning an imprecation though literally predicatory. (IAmb, Har p. 371.) [See also حُسْبَانُكَ عَلَى اللّٰهِ, voce حَسَبَ.]

A2: Also Characterized, or distinguished, by what is termed, حَسَبٌ as explained above [i. e. grounds of pretension to respect or honour; &c.]: (S, K:) generous, liberal, honourable, or noble: (Msb:) bountiful, or munificent: and having a numerous household: (Az, Mgh:) pl. حُسَبَآءُ. (A, K.) حَسَّابٌ: see حِسَابٌ.

حَاسِبٌ [act. part. n. of 1; Numbering, counting, &c.:] a reckoner; an accountant: [see also حَسِيبٌ:] pl. حُسَّبٌ and حُسَّابٌ (TA) and حَسَبَةٌ. (A.) أَحْسَبُ, (S, K,) fem. حَسْبَآءُ, (TA,) A camel of a colour in which are whiteness and redness (S, K, TA) and blackness: (TA:) a man in the hair of whose head is [a reddish colour such as is termed]

شُقْرَة: (S, K:) a man, (K,) and a camel, (TA,) whose skin has become white by reason of disease, and whose hair is infected [and turned red] in consequence thereof, so that he has become white and red: (K:) accord. to Sh, that has no [distinct] colour; of whom, or of which, one says, I think so, and I think so. (TA. [The latter clause of this explanation (in the TA الذى يقال احسب كذا و احسب كذا) I have rendered conjecturally; supposing يقال to have been omitted by a copyist, after يقال,]) b2: Also A leper. (Lth, T, K.) b3: And (assumed tropical:) A mean, avaricious, man. (S, TA.) إِبِلٌ مُحْسِبَةٌ Camels that have much flesh and fat: (TA:) or محسبة has two meanings; from حَسَبٌ signifying “ nobility; ” [i. e. noble camels;] and from إِحْسَابٌ; i. e. satisfying, with their milk, their owners and the guest. (IAar, TA.) مِحْسَبَةٌ: see حُسْبَانَةٌ.

مُحَسَّبٌ: see 2.

مَحْسُوبٌ: see حَسَبٌ, first sentence.

مُحْتَسِبٌ [The inspector of the markets and of the weights and measures &c.] is an appellation derived from اِحْتَسَبَ, as shown above: see this verb. (K.) You say, فُلَانٌ مُحْتَسِبُ البَلَدِ [Such a one is the inspector of the markets &c. of the town]: you should not say مُحْسِبٌ. (S.)

(ح س ب) : (حَسَبَ) الْمَالَ عَدَّهُ مِنْ بَابِ طَلَبَ حَسْبًا وَحُسْبَانًا (وَمِنْهُ) أَحْسَنْتُ إلَيْهِ حَسْبَ الطَّاقَةِ وَعَلَى حَسْبِهَا أَيْ قَدْرِهَا (وَحَسَبُ) الرَّجُلِ مَآثِرُ آبَائِهِ لِأَنَّهُ يُحْسَبُ بِهِ مِنْ الْمَنَاقِبِ وَالْفَضَائِلِ لَهُ وَعَنْ شِمْرٍ الْحَسَبُ الْفَعَالُ الْحَسَنُ لَهُ وَلِآبَائِهِ (وَمِنْهُ) مَنْ فَاتَهُ حَسَبُ نَفْسِهِ لَمْ يَنْتَفِعْ بِحَسَبِ أَبِيهِ (قَالَ) الْأَزْهَرِيُّ وَيُقَالُ لِلسَّخِيِّ الْجَوَّادِ حَسِيبٌ وَلِلَّذِي يُكْثِرُ عَدَدَ أَهْلِ بَيْتِهِ حَسِيبٌ قَالَ وَلِلْحَسِيبِ مَعْنًى آخَرُ وَهُوَ عَدَدُ ذَوِي قَرَابَةِ الرَّجُلِ مِنْ أَوْلَادِهِ وَغَيْرِهِمْ وَيُفَسِّرُ ذَلِكَ حَدِيثُ الزُّهْرِيِّ عَنْ عُرْوَةَ «أَنَّ هَوَازِنَ أَتَوْا النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - فَقَالُوا أَنْتَ أَبَرُّ النَّاسِ وَأَوْصَلُهُمْ وَقْدَ سُبِيَ أَبْنَاؤُنَا وَنِسَاؤُنَا وَأُخِذَتْ أَمْوَالُنَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ اخْتَارُوا إحْدَى الطَّائِفَتَيْنِ إمَّا الْمَالَ وَإِمَّا السَّبْيَ فَقَالُوا أَمَا إذْ خَيَّرْتَنَا بَيْنَ الْمَالِ وَبَيْنَ الْحَسَبِ فَإِنَّا نَخْتَارُ الْحَسَبَ فَاخْتَارُوا أَبْنَاءَهُمْ وَنِسَاءَهُمْ فَقَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - إنَّا خَيَّرْنَاهُمْ بَيْنَ الْمَالِ وَالْأَحْسَابِ فَلَمْ يَعْدِلُوا بِالْأَحْسَابِ شَيْئًا فَأَطْلَقَ لَهُمْ السَّبْيَ» قَالَ فَبَيَّنَ هَذَا الْحَدِيثُ أَنَّ عَدَدَ أَهْلِ بَيْتِ الرَّجُلِ يُسَمَّى حَسَبًا قُلْت وَعَلَى ذَلِكَ مَسْأَلَةُ الزِّيَادَاتِ أَوْصَى بِثُلُثِ مَالِهِ لِأَهْلِ بَيْتِهِ أَوْ لِحَسَبِهِ وَهُوَ مِنْ الْأَوَّلِ عَلَى حَذْفِ الْمُضَافِ لِأَنَّ الْأَبْنَاءَ ذَوُو الْحَسَبِ وَالْعَدَدُ مِنْ الْمَآثِرِ وَالْمَنَاقِبِ أَوْ عَلَى أَنَّ الْآبَاءَ يَكْثُرُ عَدَدَهُمْ بِالْبَنِينَ أَوْ لِأَنَّ الذَّبَّ عَنْ حَرِيمِ الْأَهْلِ مِنْ الْمَآثِرِ فَسُمُّوا حَسَبًا لِهَذِهِ الْمُلَابَسَةِ وَأَمَّا مَنْ رَوَى لِحَسِيبِهِ فَلَهُ وَجْهٌ (وَقَوْلُهُ) - عَلَيْهِ السَّلَامُ - «الْحَسَبُ الْمَالُ وَالْكَرَمُ التَّقْوَى» هَدْمًا لِقَاعِدَةِ الْعَرَبِ وَمَعْنَاهُ أَنَّ الْغَنِيَّ يُعَظَّمُ كَمَا يُعَظَّمُ الْحَسِيبُ وَأَنَّ مَنْ لَهُ التَّقْوَى هُوَ الْكَرِيمُ لَا مَنْ يَجُودُ بِمَالِهِ وَيُبَذِّرُهُ وَيُخْطِرُ بِنَفْسِهِ لِيُعَدَّ جَوَّادًا شُجَاعًا وَاحْتَسَبَ بِالشَّيْءِ اعْتَدَّ بِهِ وَجَعَلَهُ فِي الْحِسَابِ (وَمِنْهُ) احْتَسَبَ عِنْدَ اللَّهِ خَيْرًا إذَا قَدَّمَهُ وَمَعْنَاهُ اعْتَدَّهُ فِيمَا يُدَّخَرُ عِنْدَ اللَّهِ (وَعَلَيْهِ) حَدِيثُ أَبِي بَكْرٍ - رَضِيَ اللَّهُ عَنْهُ - إنِّي أَحْتَسِبُ خُطَايَ هَذِهِ أَيْ أَعْتَدُّهَا فِي سَبِيلِ اللَّهِ تَعَالَى وَمَنْ صَامَ رَمَضَانَ إيمَانًا (وَاحْتِسَابًا) أَيْ صَامَ وَهُوَ يُؤْمِنُ بِاَللَّهِ وَرَسُولِهِ وَيَحْتَسِبُ صَوْمَهُ عِنْدَ اللَّهِ وَاحْتَسَبَ وَلَدَهُ إذَا مَاتَ كَبِيرًا أَوْ مَعْنَاهُ اعْتَدَّ أَجْرَ مُصَابِهِ فِيمَا يُدَّخَرُ (وَمِنْهُ) أُرِيدُ أَنْ أَحْتَسِبَ ابْنِي وَأُؤْجَرَ فِيهِ (وَالْحِسْبَانُ) بِالْكَسْرِ الظَّنُّ (وَالْحُسْبَانُ) بِالضَّمِّ سِهَامٌ صِغَارٌ يُرْمَى بِهَا عَنْ الْقِسِيِّ الْفَارِسِيَّةِ الْوَاحِدَةُ حُسْبَانَةٌ وَإِنَّمَا قَالَ مُحَمَّدٌ - رَحِمَهُ اللَّهُ - يُرْمَى بِهَا بِاعْتِبَارِ اللَّفْظِ.

دست

دَسْتٌ i. q. دَشْتٌ, (K,) A [desert, or such as is termed] صَحْرَآء: an arabicized word [from the Pers\. دَشْتْ]: (Msb, K:) or it is either a dial. var. of دشت or an arabicized word from this latter. (TA.) A2: The upper end of a chamber, which is the most honourable place therein: (A, K, TA:) in this sense an arabicized word [from the Pers\. دَسْتْ]. (K.) b2: Hence, [A place, or seat, of honour: a seat of office: used in these senses in the present day:] used by the later writers to signify a court, or council; syn. دِيوَانٌ: and the court, or council, (مَجْلِس,) of a wezeer or governor. (TA.) b3: A thing against, or upon, which one leans, or stays himself: (Har p. 261:) a pillow, or cushion. (Id. p. 276.) A3: Headship, rule, dominion, government, or superiority. (MF.) A4: A game; a single act of a game or play: pl. دُسُوتٌ. (TA.) You say, الدَّسْتُ لِى The game is mine: and الدَّسْتُ عَلَىَّ The game is against me. (Har p. 130.) And تَمَّ عَلَيْهِ الدَّسْتُ [The game ended, or has ended, against him]: this is said of one who is overcome: the Arabs in the Time of Ignorance used to say so when a man's arrow [in the game called المَيْسِر] was unsuccessful, and he did not attain his desire. (TA.) [In the contrary case, one says, تَمَّ لَهُ الدَّسْتُ The game ended, or has ended, in his favour.] فُلَانٌ حَسَنُ الدَّسْتِ [Such a one is a good player] is said of a skilful chess-player. (A.) And a poet says, تَفَرْزَنُ فِى أُخْرَى الدُّسُوتِ البَيَاذِقُ [The pawns become queens in the ends of the games: تَفَرْزَنَ being for تَتَفَرْزَنَ]. (TA.) b2: [It is also used in the present day to signify A trick of cards.] b3: And An evasion, a shift, a wile, or an artifice; or art, artifice, cunning, ingenuity, or skill: (MF, and Har p. 130:) and deceit, delusion, guile, or circumvention. (Har ibid.) A5: Also, (TA,) or دَسْتٌ مِنَ الثِّيَابِ, (Msb, K, TA,) as also دَشْتٌ من الثياب, (TA in art. دشت,) [A suit, or complete set, of clothes;] the clothes which a man wears and which suffice him for his going to and fro in the transaction of his affairs: pl. as above: (Msb:) in this sense, also, an arabicized word [from the Pers\. دَسْتْ]. (K.) El-Hareeree has mentioned together instances of this word in three different senses, in the 23rd Makámeh, where he says, نَاشَد تُّكَ اللّٰهَ أَلَسْتَ الَّذِى أَعَارَهُ الدَّسْتْ فَقُلْتُ لَا وَالَّذِى أَجْلَسَــكَ فِى هٰذَا الدَّسْتْ مَا أَنَا بِصَاحِبِ ذٰلِكَ الدَّسْتْ بَلْ أَنْتَ الَّذِى

تَمَّ عَلَيْهِ الدَّسْتْ I conjure thee by God [to tell me], art thou not he who lent him the suit of clothes? And I said, No, by Him who seated thee in this place of honour, I am not the owner of that suit of clothes: but thou art he against whom the game hath ended. (TA.) b2: and دَسْتٌ مِنَ الوَرَقِ, (K,) as also دَشْتٌ من الورق, (TA in art. دشت,) [A quire, or twenty-five sheets folded together, of paper: still used in this sense: pl. as above:] in this sense, also, an arabicized word [from the Pers\. دَسْتْ]. (K.) b3: [دَسْتٌ is also used in the present day in a similar, but more extensive, sense; as signifying A lot, or parcel, of things: of some things, ten; of others, twelve; &c.]

A6: Also an appellation applied, as mentioned by El-Khafájee in the “ Shifá el-Ghaleel,” by the common people of Egypt and of other countries of the East, to A copper cooking-pot: (MF:) [it is still used in this sense; applied in Egypt to a copper cookingpot wide at the bottom, contracted at the mouth, and more contracted a little below the mouth. And دَسْتُ خَشَبٍ is applied to A shallow wooden tub.]

دست: دسْت (اتبع كلما تيسر لي الترتيب الذي في معجم لين لمعاني الكلمة): هذا القسم من الأرائك يكون في صدر الحجرة وهو مجلس الشرف. وقد أطلق على الكتاب اسم كاتب الدست أو موقع الدست لأنهم يجلسون على مصطبة في حضور السلطان في ديوان القضاء حين عرض القضايا وقراءة موجز من صحيفة الدعوى وبيان الطلبات الختامية. انظر لمزيد من التفاصيل مملوك (202: 239) وما يليها.
وتعني كلمة أيضاً العرش أي الكرسي أو الأريكة التي يجلس عليها الملك (مملوك 202: 237).
ودست: بساط، طنفسة. هذا إذا كان دي سلان قد أحسن ترجمة العبارة التي نقلها عن ابن خلكان (3: 126).
ودست: مرادف مجلس بمعنى القاعة التي يلقى فيها الأستاذ دروسه، أو بالأحرى تناقش المسائل الأدبية أو العلمية. ففي كتاب الخطيب (ص30 و): طويل الصمت إلا في دست تعليمه. وفي القلائد (ص59):
فدم هكذا يا فارس الدست والوغى ... لتطعن بالإقلاع فيها وبالقنا
ودست: سلطان، رئاسة، سيادة. انظر مملوك (2، 2: 236). ودست: لعبة، مباراة في اللعب بخاصة مباراة في لعب الشطرنج (ابن الأثير 7: 116، ألف ليلة 1: 375، برسل 1: 246، 12، 140). وأيضاً: دورة مصارعة. ألف ليلة 1: 364، 365).
ودست: رقعة الشطرنج، وقد أطلق كاترمير (مملوك 2، 2: 237) هذا المعنى على كلمة دست التي جاءت في شطر البيت الذي ذكره ابن خلكان (7: 107 طبعة وستنفيلد): وإذا البيادق في الدسوت تفرزفت حيث تعنى بالأحرى لعبة أو مباراة شطرنج، كما هو في الشطر الذي نقله لين.
غير أني أرى أن الكلمة تعني رقعة الشطرنج فيما ما يذكره ابن عبد الملك (ص124 ق): لاعبت الزمان في دست الحدثان فضربني في طرة الحرمان شاه مات. وكذلك عند المقري (1: 882): وهو شديد الحزن لأن ... الخ وأن بياذيق الجوانب فرزنت ولم يعد رخ الدست بيت بنائه.
ولا بد أن لهذه الكلمة معنى آخر في لعب الشطرنج لأن ما ذكرناه آنفاً لا يتفق مع ما جاء في هذا البيت (ألف ليلة 1: 375).
كأنما الشاه عند الرخ موضعه ... وقد تفقد دستاً بالفرازين
يا دست: اسم لعبة (محيط المحيط).
ودسْت: موكب، حاشية السلطان أو الوزير. (مملوك 2، 2: 236، الفخري ص353)، وكبار الحاشية الذين يصحبون الأمير. (فليشر معجم ص13).
ودست: صحن، وقد أخطأ فليشر حين قال (المعجم ص13) أن الكلمة لا تدل على هذا المعنى، فقد ذكر كاترمير (مملوك 2، 2: 238 - 9) أمثلة عديدة لذلك، ويقول ابن بطوطة (1: 137) أن الصحون تسمى بهذا الاسم في بعلبك. وفي الفخري (ص131): فأكل معه دستاً من الخبز السمبذ. ودست: قدح أو كوب يستعمل للشرب (فليشر معجم ص14، مملوك 2، 2: 239 في التعليق).
ودست: دنين، دن صغير، ودست الغسيل: مركن تغسل فيه الثياب (بوشر).
دَسْنَة: نطلق على عدد من الملاعق دزينة مثلاً (محيط المحيط).
دستة ورق: رزمة أوراق اللعب (بوشر، همبرت ص114).
دَسْتي، يقل دستي (في مخطوطة ب) ويطلق اسم البقول الدستية على البقول البرية كلها وهي التي لا تزرع (ابن البيطار 1: 155).
ويظهر أنها نسبة إلى دست بمعنى صحراء، ودشتي بالفارسية تعني في الحقيقة بري لم يزرع.
وعند ابن العوام (1: 136) قد فسرت دستي بأسباناخ.
دستية، وتجمع على دساتي: مركن تغسل فيه الثياب (معجم الادريسي).

اين

1 آنَ, [aor. ـِ inf. n. أَيْنٌ, [in a copy of the Msb, أَيِنَ, aor. ـء inf. n. أَيَنٌ, but as this is at variance with all other authorities known to me, I regard it as a mistranscription,] He was, or became, fatigued, or tired: (T, M:) so says IAar: (T:) and As says the like: (TA, from a marginal note in a copy of the S:) [see also what I have cited from the Mughnee voce إِنَّ, last sentence:] in proof of this, IAar cites the following ex., from a poet: إِنَّا وَرَبِّ القُلُصِ الضَّوَامِرِ [We were, or have become, fatigued, by the Lord of the lean and lank-bellied youthful she-camels]: but Lth says that there is no verb derived from أَيْنٌ, in this sense, except in poetry: (T:) Aboo-Mohammad says that the only instance is that cited above: (TA:) [it is not disputed that] أَيْنٌ signifies fatigue, or the being fatigued or tired: (S, K:) Az says that it has no verb formed from it; but on this point he has been contradicted: (S:) A 'Obeyd also says that it has no verb. (M.) A2: آنَ, aor. ـِ inf. n. أَيْنٌ, (S, M, Msb, K, &c., [but see what follows,]) also signifies Its time came; (أَتَى وَقْتُهُ;) as also أَنَى: (Bd lvii. 15:) it was, or became, present: it came, or attained, to its time; to its full, or final, time, or state; to maturity: it was, or became, or drew, near: syn. أَنَى: (M:) and أَدْرَكَ; like أَنَى: (Ham p. 455:) and حَانَ: (S, M, Msb, K:) and قَرُبَ. (Mughnee voce إِنَّ.) You say, آنَ لَكَ أَنْ تَفْعَلَ كَذَا, aor. and inf. n. as above, (Az, S,) i. e. حَانَ [The time has come, or has drawn near, for thee to do, or that thou shouldst do, such a thing]; like أَنَى: and it is formed from it by transposition: (S:) [i. e.] أَنَى is formed by transposition from آنَ: (Msb:) or آنَ is a dial. var. of أَنَى; not formed from it by transposition, [nor is the reverse the case,] because of the existence of the inf. n. [of each]: (M:) or آنَ is formed by transposition from أَنَى, because the latter has an inf. n. and the former has not: so says As: for أَيْنٌ does not belong to this; its meaning being only إِعْيَآءٌ and تَعَبٌ: or, accord. to Az, آنَ has an inf. n., namely أَيْنٌ; and if the case be so, the two [verbs] are equal; neither being the original of the other: (IJ in the Khasáïs:) Suh, in the R, asserts that آنَ is formed by transposition from أَنَى: (TA:) the assertion of El-Bekree, that آنَ is originally with و [for its medial radical letter], and that it is of the class of وَلِىَ, aor. ـِ requires consideration, and involves what is contrary to rule. (MF.) You say also, آنَ أَيْنُكَ, (S, M, K,) and إِينُكَ, (M, K,) and آنُكَ, (S, K,) i. e. حَانَ حِينُكَ [Thy time, or season, came, or hath come: or drew near, or hath drawn near]. (S, M, K.) آنٌ: see أَيْنٌ. b2: الْآنَ is a noun denoting the present time; (S, M, Msb, K;) [signifying At the present time; now; for] it is an adverbial noun; (S, Msb, K;) one which, in a place where it is fitting to be used as such, may not be used otherwise; occurring in a determinate sense; (S, K;) the ال being inseparable from it; (IJ, M, Msb;) not prefixed to it for the purpose of rendering it determinate, because it has not that which participates in its meaning: (S, Msb, K:) as Ibn-Es-Sarráj says, there is not one آن and another آن: (Msb:) [accord. to ISd, who quotes a long disquisition by IJ on this word,] the ال which is expressed in this case is redundant, because the noun is determinate without it, but it is rendered so by another ال, which is understood, as in the case of أَمْسِ: so says IJ, following Aboo-'Alee; and his is the correct opinion: (M:) Fr says that it is a particle, compounded with ال, which is inseparable from it; and that it is originally أَوَانَ [or الْأَوَانَ]: or that it may have originated from the phrase آنَ لَكَ أَنْ تَفْعَلَ [explained above], and is therefore mansoob, like قِيلَ and قَالَ when used as nouns: but Zj disallows its originating from آنَ; and says that the right opinion is that of Kh, that الْآنَ is indecl. with fet-h for its termination, and that the ال is prefixed because the meaning is هٰذَا الوَقْت; and this is the opinion of Sb. (T.) You say, أَنَا الْآنَ

أَفْعَلُ كَذَا [I, at the present time, or now, do, or will do, thus, or such a thing]. (M.) and كُنْتُ الْآنَ عِنْدَهُ, meaning I was, in this time, of which part is present and some portions have passed, with him, or in his presence. (IJ, M.) And when you mean the kind of expression which is used in this saying, you say, اَلْآنُ حَدُّ الزَّمَانَيْنِ [The term “ now ” is the limit of the two times; namely the past and the future]; thus pronounced, marfooa: so says IJ: but in the Book of Sb we read, الآنَ حَدُّ الزَّمَانَيْنِ, with nasb: and in like manner, in the same, الآنَ آنُكَ [Now is thy time]; the former with nasb and the latter with refa. (M.) You say also, هٰذَا أَوَانُ الْآنَ [This is the present time]: and مَا جِئْتُ إِلَّا

أَوَانَ الْآنَ, meaning I came not save at the present time, or now: with the last word mansoob in both instances. (ISh, T.) [And إِلَى الْآنَ and حَتَّى الْآنَ To the present time and until the present time; i. e. hitherto. And مِنَ الْآنَ From the present time; henceforward.] Sometimes the hemzeh [after the ل] is suppressed, and its vowel is transferred to the ل; so that you say الَانَ. (Bd ii. 66.) And sometimes also the ل is pronounced with fet-h and both the hemzehs are suppressed; so that you say لَانَ. (S, K.) And sometimes تَ is prefixed to it, like as it is to حِينَ; so that you say تَلَانَ, like as you say تَحِينَ. (El-Umawee, A 'Obeyd. [See art. تلن.]) أَيْنٌ Fatigue. (S, K, &c.) [Whether it be a simple subst., or an inf. n., and, if the latter, whether it be an inf. n. of آنَ only in the former of the two senses assigned to that verb above, or in both these senses, is doubted: see 1, throughout.]

A2: A time; a season; syn. حِينٌ; (S, M, K;) as also ↓ إِينٌ (M, K) and ↓ آنٌ. (S, K.) [See 1, last sentence.]

أَيْنَ is an adverbial noun, (Msb,) an interrogative respecting a place: (S, M, Msb, K:) [signifying Where? in what place?]: Zj says that it is an interrogative particle, like كَيْفَ: (T:) [ISd says,] it is a noun, because you say, مِنْ أَيْنَ [meaning From what place? whence?]: (M:) [and you say also, إِلَى أَيْنَ To what place? whither?]: it is always mansoob, unless you prefix the article to it, saying الأَيْنُ [which means The place where]: (Lth, T:) it is fem.; but may be made masc. (Lh, M.) You say, أَيْنَ زَيْدٌ Where, or in what place, is Zeyd? (S, Msb.) And أَيْنَ بَيْتُكَ [Where is thy house, or tent?]. (M.) And أَيْنَ يُذْهَبُ بِكَ, which may mean Where, or whither, wilt thou be taken away, and what will be done with thee and made to come to pass with thee, if this be thine intellect? or, accord. to Mtr, it is a saying of the people of Baghdád, addressed to him whom they charge with foolish judgment or opinion, as meaning أَيْنَ يُذْهَبُ بِعَقْلِكَ [Where, or whither, is thine intellect taken away?]. (Har p. 574.) [and أَيْنَ هٰذَا مِنْ ذَاكَ and عَنْ ذَاكَ and وَ ذَاكَ What place does this hold in relation to that, or in comparison with that? what is this in relation to that, or in comparison with that? what has this to do with that? what has this in common with that?] b2: It also denotes a condition: when you say, أَيْنَ تَجْلِسْ أَجْلِسْ [Where thou sittest, I will sit], the sitting must be in one place: and مَا is added to it; so that you say, أَيْنَمَا تَقُمْ أَقُمْ [Wherever thou standest, I will stand]. (Msb.) b3: It also occurs used as a proper name of a particular place: thus the poet Homeyd Ibn-Thowr speaks of his companions as being بِأَيْنَ وَ أَيْنَمَا [app. meaning In certain places: where and wherever those places were, there were my companions]: in which case it is divested of the meaning of an interrogative, and is imperfectly decl. because determinate and of the fem. gender. (M, L. [In one copy of the former, بِأَنَّى وَ أَيْنَمَا, which may mean the same; and voce أَىٌّ, q. v., بِأَىَّ وَ أَيْنَمَا.]) إِينٌ: see أَيْنٌ.

أَيَّانَ, (T, S, M, &c.,) of the measure فَعَّال, or it may be of the measure فَعْلَان, (Msb,) also pronounced ↓ إِيَّانَ, (T, S, M, K,) the latter of the dial. of Suleym, mentioned by Fr, (T, S,) and by Zj, (M,) is an interrogative respecting a time, (T, S, Msb,) but only respecting a time not come: (T:) signifying When? (S, M, Msb;) at what time? (Msb, K:) it is fem.; but may be made masc.: (Lh, M:) and it may be pronounced with imáleh, though not belonging to a class of words regularly subject to imáleh. (TA.) It is said in the Kur [xvi. 22 and xxvii. 67], accord. to different readings, أَيَّانَ يُبْعَثُونَ or ↓ إِيَّانِ [When they shall be raised to life]; (T, S, M;) i. e. when shall be the resurrection. (Aboo-Is-hák, T.) But you may not say, أَيَّانَ فَعَلْتَ ذَاكَ as meaning When didst thou that? (T.) b2: IJ says that, were it syn. with مَتَى, it would be conditional; whereas it was not mentioned by his colleagues among the adverbs used conditionally, as مَتَى and أَيْنَ &c.: but sometimes it has a conditional meaning, though that meaning be not explicit. (M.) A poet says, أَيَّانَ نُؤْمِنْكَ تَأْمَنْ غَيْرَنَا وَ إِذَا لَمْ تُدْرِكِ الأَمْنَ مِنَّا لَمْ تَزَلْ حَذِرَا [When we grant thee security, thou wilt be secure from others than us; and when thou obtainest not security from us, thou wilt not cease to be in a state of fear]. (I 'Ak p. 300.) إِيَّانَ: see أَيَّانَ, in two places.

آئِنٌ part. n. of آنَ in both its senses.

آيِنَةٌ: see أَوَانٌ.

(س ل م) : (سَلِمَ) مِنْ الْآفَاتِ (وَمِنْهُ) قَوْلُهُ سَلِمَتْ لَهُ الضَّيْعَةُ أَيْ خَلَصَتْ وَبِمَصْدَرِهِ سُمِّيَتْ (سَلَّامَةُ) بِنْتُ مَعْقِلٍ أَمَةُ الْحُتَاتِ بِضَمِّ الْحَاءِ وَالتَّاءَيْنِ بِنُقْطَتَيْنِ مِنْ فَوْقَ وَقِيلَ بِالْبَاءَيْنِ بِنُقْطَةٍ وَالسَّارِقَةُ فِي حَدِيثِ أَبِي الدَّرْدَاءِ (وَبِاسْمِ الْفَاعِلِ) مِنْهُ سُمِّيَ سَالِمُ ابْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ رَاوِي حَدِيثِ رَفْعِ الْيَدَيْنِ (وَبِفَعَّالِ الْمُبَالَغَةِ) سُمِّيَ وَالِدُ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ وَأَبِي نَصْرٍ مُحَمَّدِ بْنِ سَلَّامٍ (وَبِفَعْلَانَ مِنْهُ) سُمِّيَ سَلْمَانُ الْفَارِسِيُّ وَسَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ قَاضِي الْكُوفَةِ (وَسَلْمَانُ) أَيْضًا حَيٌّ مِنْ الْعَرَبِ إلَيْهِ يُنْسَبُ عُبَيْدَةُ السَّلْمَانِيُّ مِنْ التَّابِعِينَ وَالْمُحَدِّثُونَ عَلَى التَّحْرِيكِ وَأَنْكَرَهُ السِّيرَافِيُّ (وَأَمَّا سُلَيْمَانُ) فَأَعْجَمِيٌّ (وَالسَّلَمُ) بِفَتْحَتَيْنِ مِنْ الْعِضَاهِ (وَبِوَاحِدَتِهِ) سُمِّيَ سَلَمَةُ بْنُ صَخْرٍ الْبَيَاضِيُّ (وَكُنِّيَ) أَبُو سَلَمَةَ زَوْجُ أُمِّ سَلَمَةَ قَبْلَ النَّبِيِّ - عَلَيْهِ السَّلَامُ - وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ (وَقَوْلُهُ) السُّلَّمُ لَا يَدْخُلُ فِي الْبَيْعِ مِنْ غَيْرِ ذِكْرٍ سَوَاءٌ كَانَ مِنْ خَشَبٍ أَوْ مَدَرٍ يَعْنِي: الْمِعْرَاجَ وَهُوَ مَا يُعْرَجُ فِيهِ وَيُرْتَقَى عَلَيْهِ وَقَدْ يُؤَنَّثُ قَالَ اللَّيْثُ يُقَالُ هِيَ السُّلَّمُ وَهُوَ السُّلَّمُ وَالْجَمْع السَّلَالِيمُ قَالَ الزَّجَّاجُ - رَحِمَهُ اللَّهُ - سُمِّيَ بِهَذَا لِأَنَّهُ يُسَلِّمُك إلَى حَيْثُ تُرِيدُ (وَأَسْلَمَ الثَّوْبَ) إلَى الْخَيَّاطِ وَأَسْلَمَ فِي الْبُرِّ أَسْلَفَ مِنْ السَّلَمِ وَأَصْلُهُ أَسْلَمَ الثَّمَنَ فِيهِ فَحُذِفَ وَقَدْ جَاءَ عَلَى الْأَصْلِ (مِنْهُ) قَوْلُهُ إذَا أَسْلَمَ صُوفًا فِي لَبْدٍ أَوْ شَعْرًا فِي مِسْحٍ لَمْ يَجُزْ وَسَلَّمَ إلَيْهِ وَدِيعَتَهُ تَسْلِيمًا (وَأَمَّا قَوْلُهُ) لَا يَتِمُّ الرَّهْنُ حَتَّى يَقُولَ الرَّاهِنُ بَعْدَمَا خَرَجَ مَنْ الدَّارِ سَلَّمْتُكَهَا عَلَى حَذْفِ الْجَارِّ فَسَهْوٌ (وَالسَّلَامُ) اسْمٌ مِنْ التَّسْلِيمِ كَالْكَلَامِ مِنْ التَّكْلِيمِ (وَبِهِ) سُمِّيَ وَالِدُ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَكَذَا سَلَامُ بْنُ مِشْكَمٍ عَنْ الْأَزْهَرِيِّ وَغَيْرِهِ وَهُوَ أَبُو زَيْنَبَ وَكَانَ مِنْ الْيَهُودِ وَيُنْشَدُ لِأَبِي سُفْيَانَ
سَقَانِي فَرَوَانِي كُمَيْتًا مُدَامَةً ... عَلَى ظَمَإٍ مِنِّي سَلَامُ بْنُ مِشْكَمِ
وَأَبُو نَصْرٍ مُحَمَّدُ بْنُ سَلَامٍ وَاسْتَلَمَ الْحَجَرَ تَنَاوَلَهُ بِالْيَدِ أَوْ بِالْقُبْلَةِ أَوْ مَسَحَهُ بِالْكَفِّ مِنْ السَّلِمَةِ بِفَتْحِ السِّينِ وَكَسْرِ اللَّامِ وَهِيَ الْحَجَرُ (وَبِهَا سُمِّيَ) بَنُو سَلِمَةَ بَطْنٌ مِنْ الْأَنْصَارِ.

(سلم) - فيَ الحديث: "ما من آدمي إلا ومَعَه شيطان. قيل: ومَعَك؟
قال: نعم، ولكن الله تَعَالى أَعانَني عليه، فأَسْلَمُ"
وفي رواية: "حتَّى أَسْلَم".
: أي انْقادَ وكَفَّ عن وَسْوَسَتِى. وقيل: دَخَل في الإسْلام، فسَلِمتُ من شَرِّه.

سلم

1 سَلِمَ, [aor. ـَ inf. n. سَلَامَةٌ (S, M, A, Mgh, Msb, K) and سَلَامٌ (A, TA) and سَلَمٌ and سَلْمٌ and سِلْمٌ, (Bd in xxxix. 30,) He was, or became, safe, or secure; or he escaped; (M, TA;) or he was, or became, free; (TA;) مِنَ الآفَاتِ [from evils of any kind], (S, Mgh,) or مِنَ الآفَةِ [from evil of any kind], (K,) or مِنَ البَلَآءِ [from trial, or affliction], (A, TA,) or مِنَ الأَمْرِ [from the affair]: (M:) he (a traveller) was, or became, safe, secure, or free, from evils of any kind: (Msb:) and سَلِمَ مِنَ العَيْبِ he was, or became, free from fault, defect, imperfection, blemish, or vice; syn. بَرِئَ. (Msb in art. برأ.) [Hence,] one says, لَا بِذِى تَسْلَمُ مَا كَانَ

گَذَا وَكَذَا, (ISk, S, K, *) meaning No, by God [or Him] who maketh thee to be in safety, (ISk, S, K,) [such and such things were not;] and to two persons لا بذى تَسْلَمَانِ, and to a pl. number لا بذى تَسْلَمُونَ, and to a female لا بذى تَسْلَمِينَ, and to a pl. number [of females] لا بذى تَسْلَمْنَ. (ISk, S, K. *) And لَا أَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ, meaning, بِذِى سَلَامَتِكِ [i. e. I will not do that, by the Author (lit. Lord or Master) of thy safety]; and in like manner, بذى تَسْلَمَانِ, and بذى تَسْلَمُونَ. (Sb, M. [See also ذو.]) And اِذْهَبْ بِذِى تَسْلَمُ, i. e. اِذْهَبْ بِسَلَامَتِكَ [Go thou with thy safety; or, with the Author of thy safety to protect thee; meaning go thou in safety]; and [to two persons]

اِذْهَبَا بِذِى تَسْلَمَانِ. (S, K.) ذى is thus prefixed to a verb [as virtually governing it in the gen. case] like as آيَة is in an instance mentioned under this latter word; but these are two extr. instances; for only a noun significant of time is [regularly] prefixed to a verb, as in the phrase هٰذَا يَوْمُ يُفْعَلُ, meaning يُفْعَلُ فِيهِ: (Akh, S:) it is not prefixed to any but this verb تَسْلَمُ [and its variations as above mentioned]. (Sb, M, K.) b2: And hence, (Mgh,) one says also, سَلِمَتْ لَهُ الضَّيْعَةُ, meaning [The landed estate] was, or became, free from participation to him; syn. خَلَصَت. (Mgh, TA.) A2: سلمهُ, [app. سَلَمَهُ, or perhaps سَلِمَهُ, for some verbs of this measure are trans., as حَسِبَ and وَرِثَ,] inf. n. سلم, [app. سَلَمٌ, q. v. infrà,] He made him a captive. (TA.) A3: سَلَمَتْهُ الحَيَّةُ, (TA,) inf. n. سَلْمٌ, (M, K, TA,) The serpent bit him: (M, * K, * TA:) mentioned by Az, but he adds that no one but Lth has said this. (TA.) A4: سَلَمَ الجِلْدَ, aor. ـِ (S, K,) inf. n. سَلْمٌ, (TA,) He tanned the skin with [قَرَظ, i. e. leaves of] the سَلَم [or mimosa flava]. (S, K, TA.) b2: سَلَمَ الدَّلْوَ, (M, K,) aor. ـِ inf. n. سَلْمٌ, (M,) He finished making the leathern bucket; and made it firm, strong, or sound, or made it firmly, strongly, or soundly. (M, K.) 2 سلّمهُ, (S, M, Msb, K,) inf. n. تَسْلِيمٌ, (K,) He (God) made him to be safe, secure, or free; saved, secured, or freed, him; (M, Msb, TA;) مِنَ الآفَاتِ [from evils of any kind], (S, Msb,) or مِنَ الآفَةِ [from evil of any kind], (K,) or مِنَ الأَمْرِ [from the affair]. (M.) [Freytag assigns the same meaning to ↓ اسلمهُ also, as on the authority of the Ham; in which I find no explanation of this verb except one which will be found later in this paragraph.] b2: [Hence,] التَّسْلِيمُ is also syn. with السَّلَامُ, (S, K, TA,) as meaning The saluting, or greeting, one with a prayer for his safety, or security, or freedom, from evils of any kind in his religion and in his person; and the interpretation thereof is [the expressing a desire for] التَّخْلِيصٌ; (Mbr, TA;) or the saluting, or greeting, one with a prayer for his life; or, by saying سَلَامٌ عَلَيْكَ [q. v. infrà, voce سَلَامٌ]; syn. التَّحِيَّةُ. (TA.) You say, سَلَّمَ عَلَيْهِ [meaning He so saluted, or greeted, him]. (M, Msb.) [This, when said of God, virtually means سَلَّمَهُ, i. e. He saved him; and should be rendered agreeably with this explanation in the phrase commonly used after the mention of the Prophet, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ May God bless and save him. You say also, سَلَّمَ عَلَيْهِ بِالخِلَافَةِ He saluted him with the acknowledgment of his being Khaleefeh; saying, سَلَامٌ عَلَيْكَ يَا أَمِيرَ المُؤْمِنِينَ Salutation to thee, or peace be on thee, &c., O Prince of the Faithful.] التَّسْلِيمَةُ signifies The salutation that is pronounced on finishing every two rek'ahs in prayer: (Har p. 180:) [and also that which is pronounced after the last rek'ah of each of the prayers (i. e. after the sunneh prayers and the fard alike), addressed to the two guardian and recording angels: (see my “ Modern Egyptians,” ch. iii., p. 78 of the 5th ed.:) and سَلَّمَ means He pronounced either of those salutations.] b3: [Hence also,] سلّم إِلَيْهِ الشَّىْءَ, (S, K, *) inf. n. as above; (K;) and ↓ اسلم اليه الشىءَ; (M;) He gave to him the thing; (S, * M, K;) or delivered it to him: (M:) [he resigned it to him:] and سلّم إِلَيْهِ الوَدِيعَةَ, (Mgh,) or سلّم الوَدِيعَةَ لِصَاحِبِهَا, He delivered the deposit [to him, or] to its owner: (Msb:) and ↓ اسلم الثَّوْبَ إِلَى الخَيَّاطِ (Mgh) signifies the same as سلّمهُ إِلَيْهِ [i. e. He delivered the garment, or piece of cloth, to the tailor]. (Har p. 166.) b4: See also 4, in two places. b5: You say also, سلّم الأَجِيرُ نَفْسَهُ لِلْمُسْتَأْجِرِ The hired man gave himself up, or gave authority over himself, to the hirer. (Msb.) And ↓ أَسْلَمْتُهُ and سَلَّمْتُهُ I left him in the power of him who desired to kill him or to wound him. (Ham p. 115.) And لِلْهَلَكَةِ ↓ اسلمهُ [He gave him up to destruction]: in this case with [the prep.] ل only. (Har p. 166.) and الرَّجُلَ ↓ اسلم, (S, * M, Msb, *) or العَدُوَّ, (K,) He left, forsook, or deserted, (M, K,) the man, (S, * M, Msb, *) or the enemy; (K;) or abstained from aiding, or assisting, him; (S, M, Msb, K;) and threw him into destruction. (IAth, TA.) and لِمَا بِهِ ↓ اسلمهُ He left him [to that bane which was in him: app. referring to the bite of a serpent, or any evil affection: see سَلِيمٌ, third sentence]. (S, * M.) b6: And سلّم أَمْرَهُ إِلَى اللّٰهِ and ↓ اسلمهُ, both meaning the same, (S, Msb, K, TA,) i. e. He committed his case to God. (TA.) b7: And سلّم الدَّعْوَى He acknowledged the truth [or justice] of the claim, demand, or suit; [he conceded its truth or justice;] from سلّم الوَدِيعَةَ لِصَاحِبِهَا, expl. above; denoting an ideal delivering [or yielding of a thing to another person]. (Msb.) [Hence one says, سلّم أَنَّهُ كَذَا He conceded that it was thus.] b8: And التَّسْلِيمُ signifies also [The assenting, or] the giving [one's] approval (S, K, TA) unreservedly, (S,) to that which is ordained, or decreed, (S, K, TA,) by God; and the submitting to his commands; and the abstaining from offering opposition in the case in which it is not becoming [to do so]. (TA.) You say, سلّم لِأَمْرِ اللّٰهِ He assented to the command of God: [or he gave his approval to it:] or he submitted to it; as also ↓ اسلم. (MA.) 3 سالمهُ, (M, Msb,) inf. n. مُسَالَمَةٌ (S, M, Msb) and سِلَامٌ, (M, Msb,) He made peace, or became at peace or reconciled, with him; or he reconciled himself with him: [implying mutual concession, or a compromise:] (S, * M, Msb:) and سَالَمَا They made peace, or became at peace or reconciled, or they reconciled themselves, each with the other. (K.) 4 أَسْلَمَ see 2, in nine places. [The first of the meanings there assigned to this verb is, in my opinion, more than doubtful. In all its senses, it seems to be properly trans.: when it is used as an intrans. verb, an objective complement is app. understood. Thus,] أَسْلَمَ is syn. with أَسْلَفَ [as meaning He paid in advance, or beforehand]; (S, M, Mgh, Msb;) الثَّمَنَ [the price] being suppressed, though sometimes it is expressed; (Mgh;) as also ↓ سلّم; (M;) and ↓ تسلّم, as occurring in a trad., where it is said, مَنْ تَسَلَّمَ فِى شَىْءٍ فَلَا يَصْرِفُهُ إِلَى غَيْرِهِ [Whoso pays in advance for a thing, he shall not turn it over, or transfer it, to another than him]; but KT says that he had not heard this verb thus used except in this instance. (TA.) So the first of these verbs signifies in the saying, اسلم فِى الطَّعَامِ (S) or فى البُرِّ (Mgh) [He paid in advance for the wheat], and فى الشَّىْءِ [for the thing], as also ↓ سلّم. (M.) and hence the saying, إِذَا أَسْلَمَ صُوفًا فِى لِبْدٍ أَوْ شَعَرًا فِى

مِسْحٍ لَمْ يَجُزْ [If he give in advance wool for felt, or goats' hair for a garment, or piece, of haircloth, it will not be allowable]. (Mgh.) And so in the phrase, أَسْلَمْتُ إِلَيْهِ [I paid in advance to him]. (Msb.) b2: Also [He resigned, or submitted, himself; نَفْسَهُ being understood: or] he was, or became, resigned, or submissive; (M, K;) and so ↓ استسلم: (S, M, Msb, K:) you say, اسلم لِلّٰهِ [He resigned, or submitted, himself, or he was, or became, resigned, or submissive, to God: see also an ex. (before referred to) in the last sentence of the second paragraph: or he was, or became, sincere in his religion, or without hypocrisy, towards God: see مُسْلِمٌ]: (Msb:) [or]

اسلم signifies he entered into السِّلْم, (S, Msb,) which here means الاِسْتِسْلَام [i. e. the state of resignation, or submission]. (S.) b3: And He became a Muslim; as also ↓ تسلّم; (M, * K;) as in the saying, كَانَ كَافِرًا ثُمَّ تَسَلَّمَ, i. e. أَسْلَمَ [He was an unbeliever, or a denier of the unity of God, &c.; then he became a Muslim]: (M:) or he entered [the pale, or communion, of] the religion of الإِسْلَام. (S, * Msb.) الإِسْلَامُ as a principle of the law of God is The manifesting of humility or submission, and outward conforming with the law of God, and the taking upon oneself to do or to say as the Prophet has done or said: for this, the blood is to be spared, and one may demand the repelling of evil: (T, * M:) and if there is therewith firm belief with the heart, it is إِيمَانٌ: (T:) this is the doctrine of Esh-Sháfi'ee; but the doctrine of Aboo-Haneefeh makes no difference between these two terms: (KT:) [agreeably with the former doctrine,] Th well and briefly says, الاسلام is with the tongue, and الايمان is with the heart: and he says, in explaining verse 48 of ch. v. of the Kur, that every prophet has been sent with الاسلام, though the ordinances differ. (M.) b4: One says also, أَسْلَمْتُ عَنْهُ, meaning I left it [app. an affair, as in an explanation in the TK,] after I had been [engaged] in it. (Ibn-Buzurj, K.) And اسلم occurs intransitively in the saying, كَانَ رَاعِىَ غَنَمٍ ثُمَّ

أَسْلَمَ, meaning [He was a pastor of sheep, or goats; then] he left them. (M.) b5: [Freytag assigns to اسلم another signification “ Adscendere fecit (vid. a سُلَّم),” as from the Ham, p. 39: but this is app. a mistake, into which he has been led by a saying, there cited, of Zuheyr, which I read thus: هَوِىَّ الدَّلْوِ أَسْلَمَهَا الرِّشَآءُ (meaning, The descent, or as the descent, of the bucket that the well-rope has let go): and by its being there said that “ you should not prefer any reading of هوى to that with damm, though it has been said otherwise: ” whereas the correct reading is, in my opinion, هَوِىّ, agreeably with what here follows:] Er-Riyáshee says, on the authority of Az, that الهَوِىُّ, with fet-h, is downwards; and with damm, upwards; and he cites the saying above as an ex. of the word as meaning downwards. (TA in art. هوى.) 5 تسلّم مِنْهُ He asserted, or declared, himself to be free from, or clear of, or quit of, it, or him. (M.) b2: تسلّم is also syn. with أُسْلَمَ, in two senses: see the latter, in two places.

A2: and تسلّمهُ signifies He took it, or received it; namely, a thing given, or delivered. (S, M, Msb, K.) 6 تسالموا, (M,) and تسالما, (K,) inf. n. تَسَالُمٌ, (S,) They, (M,) or they two, (K,) made peace, or became at peace or reconciled, (S, * M, K,) one with another, (S, M,) or each with the other. (S, K.) [See also 8.] b2: One says of a man, (M,) of a great, or frequent, liar, (TA,) لَا تَسَالَمُ خَيْلَاهُ, [for تَتَسَالَمُ,] (M,) or لَا يَتَسَالَمُ خَيْلَاهُ, (K, TA,) [(assumed tropical:) His two troops of horses will not agree in pace, each with the other;] meaning (tropical:) [his assertions will not be found to agree together; or] he will not say what is true, so that it may be accepted from him: for تَسَالَمَتْ, said of horses, means (assumed tropical:) they kept pace, one with another; (تَسَايَرَتْ [q. v.];) not exciting one another. (M, K, TA.) 8 استلم He became at peace, or reconciled. (TA.) Hence the saying, (TA,) هُوَ لَا يَسْتَلَمُ عَلَى

سَخَطِهِ He will not become at peace, or reconciled, during his displeasure at a thing. (K, TA.) [See also 6.] b2: استلم الزَّرْعُ The seed-produce put forth its ears. (K.) A2: استلم الحَجَرَ He touched, (S, K,) or reached, (Mgh,) the stone, [meaning the Black Stone of the Kaabeh,] by kissing, or with the hand: (S, Mgh, K:) or he wiped it, or stroked it, with the hand: (Mgh:) or he kissed the stone: or he embraced it: (M:) and اِسْتَلْأَمَهُ signifies the same; (M, K;) but is not the original: (M:) accord. to ISk, the Arabs pronounced it with hemz, contr. to analogy; (Msb;) or it should not be pronounced with hemz, though some thus pronounce it, (S,) the original being استلم, (ISk, Msb,) because it is from سِلَامٌ [pl. of سَلِمَةٌ] signifying “ stones,” (ISk, S, * M, Msb, * [in the Mgh, from سَلِمَةٌ signifying “ a stone,” and in the Msb the pl. of سَلِمَةٌ is said to be سَلَامٌ, like كَلَامٌ,]) accord. to Sb, who says that it does not denote the act of taking; (M;) or, accord. to Sb, it is from السَّلَامُ, with fet-h, meaning “ salutation,” and it means the touching with the hand by way of salutation in order to obtain a blessing thereby: (TA:) but accord. to IAar, the original is with hemz, from المُلَآءَمَةُ, meaning الاِجْتِمَاعُ [“ the coming together,” &c., because denoting contact]. (Msb.) Abu-t-Tufeyl is related to have said, رَأَيْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَطُوفُ عَلَى رَاحِلَتِهِ يَسْتَلِمُ بِمِحْجَنِهِ وَيُقَبِّلُ المِحْجَنَ [i. e. I saw the Apostle of God (may God bless and save him) circuiting around the Kaabeh, upon his camel, touching the Black Stone with his hooked staff, and kissing the hooked staff]. (TA.) The primary signification of الاِسْتِلَامُ is [said to be] The wiping, or stroking, the سَلِمَة, i. e. the stone: afterwards it was used in relation to other things, and one said اِسْتَلَمْتُ يَدَهَا, meaning I stroked, or kissed, her hand. (Har pp. 30 and 31.) b2: استلم الخُفُّ قَدَمَيْهِ means The boot rendered his feet soft [after he had been accustomed to walking barefoot]. (TA.) 10 إِسْتَسْلَمَ see 4, in the former half of the paragraph.

A2: استسلم ثَكَمَ الطَّرِيقِ He went upon the middle of the road, not missing it. (K, * TA. [In the CK, after واسْتَسْلَمَ انقادَ, for وثَكَمَ الطَّرِيقِ, meaning واستسلم ثَكَمَ الطَّرِيقِ, is erroneously put وتَسَلَّمَ الطَّرِيقَ, assigning to تسلّم a meaning belonging to استسلم.]) Q. Q. 2 تَمَسْلَمَ [from مُسْلِمٌ] He named, or called, himself a Muslim; or he named himself Muslim; his name having before been Mohammad: (M, K:) mentioned by Er-Ru-ásee. (M.) سَلْمٌ: see the next paragraph, in six places.

A2: Also A leathern bucket (دَلْوٌ) having one عُرْوَة [or loop-shaped handle], (T, S, M, K,) with which the waterer walks, like the buckets (دِلَآء) of the attendants of the camels or other beasts upon which water is drawn or which carry water, (T, TA,) or like the دَلْو of the water-carriers: (S, K:) expl. in the S as above as on the authority of AA; but IB says that the correct explanation is, having one عَرْقُوَة [or stick fixed across from one part of the brim to the to the opposite part, serving as a handle as well as to keep it from collapsing]: (TA:) of the masc. gender [whereas دَلْوٌ is fem.]: (M:) pl. [of pauc.] أَسْلُمٌ and [of mult.] سِلَامٌ, (M, K,) and Lh mentions as its pl. أَسَالِمُ, which is extr. [unless as a pl. pl., i. e. pl. of أَسْلُمٌ]. (M.) سِلْمٌ Peace, or reconciliation; as also ↓ سَلْمٌ; (S, M, Msb, K;) masc. and fem.; (S, Msb, K; *) and ↓ سَلَمٌ and ↓ سَلَامٌ are like سِلْمٌ [in signification]: (M: [the context there shows that the signification mentioned above is what is meant in this instance:]) or سِلْمٌ signifies the making peace, or becoming at peace or reconciled, with another or others; (Ham p. 80;) as also ↓ سَلْمٌ; and both are sometimes fem. as being syn. with مُصَالَحَةٌ. (L voce جَنَحَ, q. v.) In the saying of El-Aashà, أَذَاقَتْهُمُ الحَرْبُ أَنْفَاسَهَا

↓ وَقَدْ تُكْرَهُ الحَرْبُ بَعْدَ السِّلِمْ [War made them, or has made them, to taste its draughts, and verily war is disliked after peace], he has transferred the vowel of the م to the ل, in pausing; or it may be that he has inserted a kesreh in imitation of the preceding kesreh: it is not an instance like إِبِل, in the opinion of Sb; for in his opinion the latter is the only instance of its kind. (M.) It is said in a trad., respecting El-Hodeybiyeh, أَخَذَ ثَمَانِينَ مِنْ أَهْلِ مَكَّةَ سِلْمًا, or ↓ سَلْمًا, or ↓ سَلَمًا, accord. to different relations, meaning [He took forty of the people of Mekkeh] peaceably: thus expl. by El-Homeydee, in his “ Ghareeb. ” (TA. [See also سَلَمٌ below.]) b2: Also i. q. ↓ سَلَامٌ, (S, K, TA,) as signifying Selfresignation, or submission; (TA; [and thus the latter is expl. in one place in the S;]) which is also a signification of ↓ سَلَمٌ: (S, M, K, TA:) and this is meant in the Kur [iv. 96], where it is said, لَسْتَ مُؤْمِنًا ↓ وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ, (Bd, TA,) or ↓ السَّلَمَ, as some read, (Bd,) [i. e. and say not ye to him who offers to you submission, Thou art not a believer:] or ↓ السَّلَامَ here means the salutation of الإِسْلَام [by saying سَلَامٌ عَلَيْكُمْ]: (Bd, TA: *) or salutation, and submission by uttering the profession of الإِسْلَام; and so ↓ السَّلَمَ: (Jel:) [or the latter here means, simply, salutation; and this is app. what is meant by its being said that] السَّلَمُ is the subst. from التَّسْلِيمُ; (K;) [but accord. to SM,] this means the unreserved approval of what is decreed; and this is said to be meant by the reading السَّلَمَ mentioned above. (TA.) b3: And [hence] السِّلْمُ signifies also الإِسْلَامُ [as meaning The religion of the Muslims; because it is a religion of self-resignation, or submission]: (S, K:) this is meant in the Kur [ii. 204], where it is said, اُدْخُلُوا فِى السِّلْمِ كَافَّةً

[Enter ye into the religion of El-Islám wholly]; (S, Bd, Jel;) and so ↓ السَّلْمِ, as some there read; (Bd, Jel;) or both there mean submission and obedience to God: (Bd:) [and] ↓ السَّلَمُ [also] has the former meaning. (M.) A2: Also, (S, M, K,) and ↓ سَلْمٌ, (M,) A man, (S, K, TA,) [and] a woman, (M,) who makes peace, or is at peace, with another; (S, M, K;) and in like manner, a company of men (قَوْمٌ). (M.) This is said to be meant in the Kur [xxxix. 30], where it is said, وَرَجْلًا سِلْمًا لِرَجُلٍ, as some read, i. e. And a man who is at peace with respect to a man: (TA:) or سِلْمًا and ↓ سَلْمًا and ↓ سَلَمًا, three different readings, in the place of [the more common reading]

سَالِمًا, are all inf. ns. of سَلِمَ, used as epithets [syn. with سَالِمًا], or ذَا is suppressed before them. (Bd.) You say, أَنَا سِلْمٌ لِمَنْ سَالَمَنِى [I am one who is at peace with respect to him who is at peace with me]. (S, TA.) And a poet says, [using this word in two different senses, the latter of which has been mentioned above,] لِأَهْلِكِ فَاقْبَلِى سِلْمِى أَنَائِلُ إِنَّنِى سِلْمٌ [O Náïleh, (نَائِلُ being for نَائِلَةٌ, a woman's name, apocopated,) verily I am one who is at peace with respect to thy family, therefore accept thou my submission]. (TA. [It seems to be there indicated by the context that سلمى here means my peace, or reconciliation; which is less appropriate than the meaning that I have assigned to it.]) سَلَمٌ: see سَلَامٌ: and see also سِلْمٌ, in seven places. b2: Also, in buying or selling, (Msb,) the subst. from أَسْلَمَ فِى الشَّىْءِ and سَلَّمَ signifying

أَسْلَفَ, (M,) i. q. سَلَفٌ; (S, Msb, K;) i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: (T and TA in art. سلف:) or payment for a commodity to be delivered at a certain [future] period with something additional to [the equivalent of] the current price at the time of such payment; this [transaction] being a cause of profit to him who makes such payment: (TA in that art.:) or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain [future] period: (S and O in that art., in explanation of سَلَفٌ:) but it is said in a trad. that the term سَلَمٌ as meaning سَلَفٌ was disliked; app. because the former is applied to obedience, and self-resignation, or submission, to God. (TA.) A2: And The making [one] captive. (K. [See 1, in the latter part of the paragraph.]) A3: And A captive; (K;) because he submits himself. (TA.) One says, أَخَذَهُ سَلَمًا, (M, TA, [in the TK بِالسَّلَمِ,]) He took him [a captive], (TA,) or made him captive, (M,) without war: (M, TA:) or he brought him in a state of submission, not resisting; and so, if wounded: (IAar, M, TA:) and thus El-Khattábee has expl. the phrase in the trad. respecting El-Hodeybiyeh cited above, voce سِلْمٌ. (TA.) A4: Also A sort of tree, (S, M, Msb, K,) [the mimosa flava of Forskål, who writes its Arabic name in Italic characters syllæm, and in Arabic characters سليم, (Flora Aegypt. Arab., p. cxxiii.,)] a species (M) of the [kind of thorny trees called] عِضَاه, (S, M, Mgh, Msb, TA, [not غَضَاة, as in the Lexicons of Golius and Freytag,]) the leaves whereof are the قَرَظ, with which skin is tanned: (TA:) AHn says, its branches are long, like rods; and it has no wood such as is used in carpentry, even if it grows large: it has slender, long thorns, grievous when they wound the foot of a man; and a yellow [fruit such as is termed] بَرَمَة [n. un. of بَرَمٌ, see this word, and see also حُبْلَةٌ,] which is the sweetest of the بَرَم in odour; and they tan with its leaves: and it is said, on the authority of the Arabs of the desert, that it has a yellow flower, containing a green grain (حَبَّة خَضْرَآء [or this may mean a grain of a dark, or an ashy, dustcolour]), of sweet odour, in which is somewhat of bitterness, and of which the gazelles are very fond: (M:) the n. un. is with ة: (S, M, Mgh, Msb, K:) and pl. أَسْلَامٌ, (M,) and سِلَامٌ is said by IB to be pl. of the n. un., like as إِكَامٌ is of أَكَمَةٌ. (TA.) [Hence,] ذَاتُ أَسْلَامٍ A land (أَرْض) that gives growth to the [trees called] سَلَم. (K.) See also سلَمَان.

سَلِمٌ Stones; (S, M;) as also ↓ سِلَامٌ: (M:) and ↓ سَلِمَةٌ [as n. un. of the former and sing. of the latter, (incorrectly written by Freytag, in one place, سَلَمَةٌ, and incorrectly said by him to be of the dial. of the people of Himyer,)] signifies a stone: (S, M, Mgh, Msb:) [or] the pl. [or quasipl. n.] of سَلِمَةٌ in this sense is ↓ سَلَامٌ, like كَلَامٌ in measure: (Msb:) or ↓ سَلِمَةٌ signifies stones; (K;) or hard stones; (TA;) and ↓ سِلَامٌ is its pl.: (K:) [said to be] so called because of their freedom (سلَامَة) from softness: (TA:) or this last signifies stones, the small thereof and the large; and they assign to it no sing.: (ISh, TA:) or سلام [probably meaning ↓ سَلَامٌ] is a quasi-pl. n.: (Aboo-Kheyreh, TA:) and it is also said to be a name for any broad stone. (TA.) See also سَلَمَان. A poet says, (namely, Bujeyr Ibn-'Anameh, IB, TA,) يَرْمِى وَرَائِى بِامْسَهْكِ وَامْسَهْمِ وَامْسَلِمَهْ [He casts from behind me (i. e. defends me) with the arrow and the stone]: this [usage of ام for ال] is of the dial. of [Teiyi and] Himyer. (S, TA.) السِّلِمْ for السِّلْمْ: see سِلْمٌ, second sentence.

سَلِمَةٌ: see سَلِمٌ, in two places: and سَلَمَان.

A2: Also A woman soft, or tender, in the أَطْرَاف [or fingers, or other extremities]. (K.) b2: And An old and weak she-camel. (IAar, TA in art. سد.) سَلْمَى A certain plant (K, TA) which becomes green in the [season called] صَيْف [app. here meaning spring]. (TA.) b2: أَبُو سَلْمَى The [species of lizard called] وَزَغ: (K:) or, some say, [as is said in the M,] ↓ أَبُو سَلْمَانَ. (TA.) b3: See also the next paragraph. b4: [In the CK, by a mistranscription, a meaning belonging to سُلَامَى is assigned to سَلْمَى.]

السَّلْمَآء, accord. to Aboo-Mis-hal, as meaning The earth, occurs in the prov., أَنْفٌ قِى المَآءِ وَاسْتٌ فِى السَّلْمَآءِ [A nose in the water and a rump on the earth]: and if this be correct, it may be derived from سلام [i. e. سِلَامٌ] meaning “ stones: ” and it may be originally ↓ السَّلْمَى, and lengthened for the sake of the rhyme. (Ham p. 214.) [But the reading commonly known is, أَنْفٌ فِى السَّلْمَآءِ وَاسْتٌ فِى المَآءِ.]

هُوَ سَلْمَانُ بَيْتِهِ He is the special, or particular, friend of his [another's] house; one who mixes with him much: from the saying of the Prophet, سَلْمَانُ مِنَّا أَهْلِ البَيْتِ [Selmán is of us, the people of the house]; referring to Selmán El-Fárisee. (Har p. 472.) b2: أَبُو سَلْمَانَ: see سَلْمَى. b3: Also A species of the [black beetles called] جِعْلَان [pl. of جُعَلٌ, q. v.]: (M:) or i. q. جُعَلٌ, (IAar, K,) or أَبُو جَعْرَان, with fet-h [app. a mistake for kesr] to the ج: (Kr, TA:) or the largest of the جِعْلَان: or a certain insect like the جُعَل, having a pair of wings: (TA:) or the male of the [black beetles called] خَنَافِس [pl. of خُنْفَسَآءُ, q. v.]. (IAar, TA in art. فرض.) سَلَمَان or سَلِمَان, accord. to different readings, occurs in a trad. of Ibn-'Omar, in which it is said, كَانَ يُصَلِّى عِنْدَ سَلَمَانٍ فِى طَرِيقِ مَكَّةَ [He used to pray at certain selem-trees, or certain stones, in the road of Mekkeh]: each may be a pl. [or rather a quasi-pl. n.]; the former, of ↓ سَلَمَةٌ, the “ tree so called; ” the latter, of ↓ سَلِمَةٌ, “ stones ” [or a “ stone: ” but both of these explanations are strange]. (TA.) سَلَامٌ, (S, K, TA,) in its primary acceptation, (TA,) is syn. with ↓ سَلَامَةٌ, (S, K, TA,) as is also ↓ سَلَمٌ, (S, [so in one of my copies, but omitted in the other copy,]) and signifies Safety, security, immunity, or freedom, from faults, defects, imperfections, blemishes, or vices, (S, * [mentioned in one only of my two copies, and there as relating peculiarly to the third word,] K, [in which it ostensibly relates peculiarly to the first word, but in the CK, by the omission of a و before it, it is made to relate only to the second word,] and TA, [accord. to which it relates to the first and second words, as it is well known to do,]) and from evils of any kind: (TA:) or [simply] safety, security, immunity, or freedom; as also ↓ سَلَامَةٌ: (Sb, M:) IKt says that these two words may be dial. vars. [syn. each with the other]; or the former may be pl. of the latter [or rather a coll. gen. n. of which the latter is the n. un.]: (M, TA:) and Suh says, in the R, that most of the lexicologists hold them to have one [and the same] meaning: but that if they considered the language of the Arabs, and the distinction, or limitation, denoted by the ة, they would see that between them is a great difference [inasmuch as the former has a large range of meaning which the latter has not, as will be seen from what follows]. (TA.) سَلَامٌ عَلَيْكُمْ is an announcement of the continuance of سَلَامَة [or safety, &c.]: (Bd in xiii. 24:) [it may therefore be rendered Safety, &c., be, or light and abide, on you; or, generally, peace be, or light and abide, on you; for] it means nothing disliked, or evil, shall befall you henceforth: (Bd in xvi. 34:) and سَلَامٌ عَلَيْكَ [may be rendered in like manner; for it virtually] means I will not do to thee anything that is disliked, or evil; (Bd and Jel in xix. 48;) nor say to thee henceforward what would annoy thee, or be disagreeable, or evil, to thee. (Bd ibid.) It may also be [rendered May safety, &c., or peace, be, or light and abide, on you; as] a prayer for سَلَامَة, to those to whom it is addressed, from the state in which they are at the time. (Bd in xxviii. 55.) [It is generally held that this salutation may not be used by, nor to, any but a Muslim.] In the beginning of an epistle, the approved practice is to write سَلَامٌ عَلَيْكَ, without the article ال; and in repeating it, at the end, to write it with that article. (Durrat el-Ghowwás, in De Sacy's Anthol. Gramm. Arabe, p. 72 of the Arabic text. [In the latter case, the general practice in the present day is to write simply وَالسَّلَام, suppressing عَلَيْكَ.]) In saluting the dead, one puts عَلَيْكَ first, saying, عَلَيْكَ سَلَامُ اللّٰهِ. (Ham p. 367.) You also say, مَا كَانَ كَذَا وَكَذَا ↓ لَا بِسَلَامَتِكَ [No, by thy safety, such and such things were not]. (S.) السُّلَامُ is also a name of God, (S, M, Msb, K,) [applied to Him in the Kur lix. 23, accord. to some for ذُو السَّلَامِ, i. e. ذُو السَّلَامَةِ,] because of his safety, or freedom, from defect, and imperfection, and cessation of existence; (IKt, M, TA;) or from variations, and as being the everlasting, who brings the creation to nought and will not come to nought; or, accord. to Suh in the R, He is so named [as being the Author of Safety, Security, &c.; i. e.] because He has rendered all his creatures safe, or free, from defectiveness, or unsoundness, and mankind and the jinn, or genii, from the betiding of injustice, or wrong, to them, from Him; and the expositors who assert that He is thus named because of his safety, or freedom, from imperfections, and evils of any kind, utter an unseemly saying, making سَلَامٌ to be syn. with ↓ سَالِمٌ, which latter applies only to him who is liable to evil of any kind, and who expects it, and then becomes safe, or free, from it. (TA.) دَارُ السَّلَامِ is an appellation of Paradise, (M, K,) [applied thereto in the Kur vi. 127 and x. 26,] as being the abode of everlasting safety, or security; (Zj, M, TA;) the abode of safety, or security, from evils of any kind, from death and decrepitude and diseases [&c.]: (TA:) or as being the abode of God. (M, TA.) b2: See also سِلْمٌ, in four places. b3: [As is there stated,] it signifies also Salutation, or greeting; (M, TA;) particularly the salutation of الإِسْلَام [by saying سَلَامٌ عَلَيْكَ or سَلَامٌ عَلَيْكُمْ, expl. above]; (Bd in iv. 96;) a subst. (S, Mgh, Msb, TA) from سَلَّمَ عَلَيْهِ, (Msb,) [i. e.] from التُّسْلِيمُ, (S, Mgh, TA,) like كَلَامٌ from التَّكْلِيمُ. (Mgh. [See 2, third sentence.]) b4: In the saying in the Kur [xxv. 64], وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا [And when the ignorant speak to them, they say, سَلَامًا], this last word signifies تَسَلُّمًا, (Sb, M,) or تَسَلُّمًا مِنْكُمْ [ for نَتَسَلَّمُ مِنْكُمْ تَسَلُّمًا We declare ourselves to be clear, or quit, of you], and مُتَارَكَهً لَلُمْ [ for نُتَارِكُكُمْ مُتَارَكَةً we relinquish you], (Bd,) [and means] there shall be neither good nor evil between us (Sb, M, Bd) and you: it is not the سلام that is used in salutation; for the verse was revealed at Mekkeh, and the Muslims had not then been commanded to salute the believers in a plurality of gods: (Sb, M:) [in iv. 88 of the Kur, which was promulgated afterwards, at ElMedeeneh, is a general command to return a salutation with a better or with the same; but the Sunneh prescribes that the salutation of سَلَامٌ عَلَيْكَ or سَلَامٌ عَلَيْكُمْ when addressed to a Muslim by one not a Muslim is to be returned only by saying وَعَلَيْكَ or وَعَلَيْكُمْ:] or the meaning in xxv. 64 is, they say a right saying, in which they are secure from harming and sinning. (Bd.) Sb asserts that Aboo-Rabee'ah used to say, إِذَا لَقِيتَ فُلَانًا فَقُلْ سَلَامًا, meaning تَسَلُّمًا [for أَتَسَلَّمُ مِنْكَ تَسَلُّمًا, i. e. When thou meetest such a one, say, I declare myself to be clear, or quit, of thee]: and he says that some of them said سَلَامٌ, meaning The case of me and thee is the [case of] being clear, or quit, each of the other; and the [case of] mutual relinquishing. (M.) [It is usual, in the present day, to say, اِفْعَلْ كَذَا وَالسَّلَام, meaning Do thou such a thing, and there will be an end of altercation between us.]

A2: See also سَلِيمٌ.

A3: Also A kind of trees; (S, M, Msb, K;) they assert that they are evergreen; nothing eats them; but the gazelles keep to them, and protect themselves by their shade, but do not hide among them; and they are not great trees, nor of the kind called عِضَاه: (AHn, M:) they are also called ↓ سِلَامٌ; (K;) or this is pl. of سَلَمَةٌ [n. un. of سَلَمٌ], which is of another kind; like as إِكَامٌ is pl. of أَكَمَةٌ: (IB, TA:) n. un. with ة. (S, M.) السَّلَامُ عَلَيْكَ was said to an Arab of the desert; and he replied, الجَثْجَاثُ عَلَيْكَ: and being asked, “ What is this reply? ” he answered, “They are two bitter trees: thou hast put upon me one, so I have put upon thee the other. ” (K.) A4: See also سَلِمٌ, in two places.

سِلَامٌ: see سَلِمٌ, in two places: A2: and the paragraph here next preceding, last sentence but two.

سَلِيمٌ i. q. ↓ سَالِمٌ, (S, M, K,) which means Safe, secure, or free, (Msb,) from evils of any kind; (K, Msb, TA;) applied to a man: (M:) pl. سُلَمَآءُ; (M, K, TA;) in some copies of the K سَلْمَى, like جَرْحَى pl. of جَرِيحٌ; (TA;) [but this is probably its pl. only when it is used in the sense of جَرِيحٌ or the like, as seems to be the case from what follows.] Also, (M,) applied to a heart: (S, M:) بِقَلْبٍ سَلِيمٍ, in the Kur xxvi. 89, means With a heart free from unbelief: (M, TA:) or, divested of corruptness, or unsoundness: (Er-Rághib, TA:) in the Kur xxxvii. 82, some say that it means with a grieving, or sorrowful, heart; from سَلِيمٌ in the sense here next following. (Bd.) b2: Also i. q. لَدِيغٌ [meaning Bitten by a serpent]; (S, M, K;) as also ↓ سَلَامٌ (S, K) and ↓ مَسْلُومٌ: (K:) app., (S,) as implying a good omen, of safety; (S, M;) or because the person is left (مُسْلَمٌ) to that [bane] which is in him: (IAar, S, * M:) and sometimes it is metaphorically used as meaning (tropical:) wounded: (M:) or it means wounded, at the point of death, (M, K,) as some say: (M:) pl. سَلْمَى. (M, and Ham p. 214.) A2: Also, (M, K,) of a horse, (M,) The part, of the hoof, that is between the أَشْعَر [or hair, or extremity of the skin, next the hoof], (M, TA,) or that is between the أَمْعَر [q. v.], (K,) but the former is the right, (TA,) and the interior of the hoof. (M, K, TA.) سَلَامَةٌ [the most usual inf. n. of سَلِمَ]: see سَلَامٌ, in three places.

A2: Also n. un. of سَلَامٌ applied to a kind of trees [described above]. (S, K.) سُلَامَى, a noun of the fem. gender, (Msb,) A certain bone that is in the فِرْسِن [q. v., here meaning foot] of the camel: (S, K:) this is said by A'Obeyd to be the primary signification: (S:) or the سُلَامَى of the camel are the bones of the فُرْسِن [or foot]: (M:) [for] سُلَامَى is used alike as sing. and pl., and sometimes it has also a pl., (S,) which is سُلَامَيَاتٌ: (S, M, K:) or it is a pl. [or rather a coll. gen. n.], of which the sing. [or n. un.] is سُلَامَيَةٌ, signifying the أَنْمَلَة [q. v.] of [any of] the fingers: (IAth, TA:) [but this is a strange explanation:] it is said that the last parts in which مُخّ [here meaning marrow or pulp and the like] remains in a camel when he has become emaciated are the سُلَامَى and eye; and when it has gone from these, he has none remaining: (S:) the pl. سُلَامَيَاتٌ, (S, TA,) or سُلَامَى, (M, Msb,) also signifies the bones of the أَصَابِع, (S, M,) so says Kh, and Zj adds that they are also called the قَصَب, (Msb,) of the hand and of the foot; (M;) [i. e., of the fingers and of the toes; and this seems to be the most common meaning, in relation to a human being; namely, the phalanges of the fingers and of the toes;] that are between every two joints [and what are beyond the extreme joints] of the أَصَابِع: accord. to Lth, the سلامى are the bones of the أَصَابِع [or fingers and toes] and the أَشَاجِع and the أَكَارِع, and are hard and compact bones like كِعَاب [pl. of كَعْبٌ]: (TA: [see the words that I have here left untranslated, for the senses in which they are here used are doubtful:]) accord. to IAar, (M,) certain small bones, of the length of the إِصْبَع [or finger], (M, K,) or nearly so, (M,) or less, (K,) of which there are four, or three, (M,) [or app., five, for the meaning here seems to be the metacarpal and metatarsal bones, to which the terms سُلَامَى and سُلَامَيَاتٌ are sometimes applied, (see أَشْجَعُ and مُشْظٌ,)] in the hand and in the foot, (K,) [i. e.] in each hand and foot: (M:) Ktr says that the سلاميات are the عُرُوق [app. a mistake for عِظَام i. e. bones] of the outer side of the hand and foot: (Msb:) سلامى is also said to signify any small hollow bone: and any bone of a human being: and ISh says that in every horse are six سلاميات [app. in the fore legs and the same in the hind legs; for he seems to mean that the term سلامى is applied to each of the pasternbones and to the coffin-bone; these three corresponding to the phalanges of a human being: see فَصٌّ]: (TA:) it is not allowable to write سلامى otherwise than with what is termed the short alif. (MF, TA.) A2: سُلَامَى, (M, K,) like سُكَّارَى, (K, TA, [in the CK like سَكْرٰى, which is shown to be wrong by a verse cited in the M and TA,]) signifies also The [south, or southerly, wind called] جَنُوب. (M, K.) سَلَامَانٌ A kind of tree, (S, M, K,) growing in soft, or plain, tracts: (M:) Az says, it is like the أَلَآء, which is a tree resembling the myrtle, which changes not in the midst of summer, and which has a produce resembling the head [or ear] of millet (ذُرَة), except that it is smaller than the الآء; tooth-sticks (مَسَاوِيك) are made from it; and its produce is like that of the الآء; and it grows in the sands and the deserts: (TA in art. الأ:) n. un. with ة. (M.) نَمْلُ سُلَيْمَانُ Red ants [lit. the ants of Solomon]. (TA voce أَحْوَى, in art. حو.) سُلَّمٌ A ladder, or a series of stairs or steps, syn. مِرْقَاةٌ, (M, K,) and دَرَجَةٌ, (M,) or مِعْرَاجٌ, (Msb,) upon which one ascends; (S, Mgh;) either of wood or of clay [&c.]: (Mgh:) said by Zj to be so called because it delivers thee (يُسَلِّمُكَ) to the place to which thou desirest to go, (Mgh, TA,) i. e., to some high place, and thou hopest for safety (السَّلَامَة) by means of it: (Er-Rághib, TA:) masc. and fem.; (Lth, M, Mgh;) [app., accord. to Lth and F, generally fem.; for] accord. to Lth, one says, هِىَ السُّلَّمُ and هُوَ السُّلَّمُ; (Mgh;) [and F says,] it is sometimes made masc.: (K:) pl. سَلَالِيمُ (S, Mgh, K) and سَلَالِمُ, (K,) [which latter is the original, for] the ى in سَلَالِيمُ is added by poetic license. (M, TA.) [Hence,] السُّلَّمُ (assumed tropical:) Certain stars, below [those called] العَانَةُ, on the right of them; (K;) as being likened to the سُلَّم [above-mentioned]. (TA.) b2: And The غَرْز [or stirrup of the camel's saddle] (S, K) is sometimes thus called [as being a means of mounting]. (S.) b3: And (tropical:) A means to a thing; (K, TA;) because it leads to another thing like as does the سُلَّم upon which one ascends. (TA.) b4: And السُّلَّمُ is the name of The horse of Zebbán (in the CK Zeiyán) Ibn-Seiyár. (K.) سَالِمٌ: see سَلِيمٌ; and see سَلَامٌ, near the middle of the paragraph. [See also an ex. voce شَاجِبٌ.]

b2: [Hence,] كَلِمَةٌ سَالِمَةُ العَيْنَيْنِ (tropical:) A good word or expression or sentence. (TA.) A2: The saying of J [in the S], (K,) in which he has followed his maternal uncle El-Fárábee, (TA,) that it signifies The portion of skin between the eye and the nose, is a mistake; (IB, K;) and his citation, as an authority, of the verse of 'AbdAllah Ibn-'Omar (K) in which he says, وَجِلْدَةُ بَيْنَ العَيْنِ وَالأَنْفِ سَالِمُ (TA,) is futile: (K:) for, as IB says, Sálim was the son of Ibn-'Omar, who, by reason of his love of him, thus makes him to be as the skin between his eyes and his nose: or, as MF says, the truth is, that the said verse is by Zuheyr, and Ibn-'Omar used it as a proverb: and [SM says], if this be correct, it strengthens the saying of J. (TA.) أَسْلَمُ [More, and most, safe or secure or free from evils of any kind]. You say, هٰذَا أَسْلَمُ مِنْ هٰذَا [This is more safe &c. than this]: and هٰذَا الأَسْلَمُ [This is the most safe &c.]; and هٰذِهِ السُّلْمَى. (Ham p. 214.) A2: And الاسلم [app. الأَسْلَمُ] signifies, like الطفى [i. e. الطَّفْىُ]; The leaves (خُوص) of the دَوْم [or Theban palm]. (Ibn-Beytár, app. from AHn, cited by De Sacy in his Chrest. Arabe, 2nd ed., iii. 480.) الإِسْلَامُ [inf. n. of 4, q. v. b2: It is the general term for The religion of Mohammad: differing from الإِيمَانُ, as shown above: see 4. b3: and hence, for أَهْلُ الإِسْلَامِ, or the like,] The Muslims, collectively. (M in art. بيض, &c.) إِسْلَامِىٌّ [Of, or relating to, الأِسْلَام as meaning the religion of Mohammad. b2: And particularly] A poet of the class next after the مُخَضْرَمُون and next before the مُوَلَّدُون. (Mz 49th نوع.) [See the Preface to the present work, p. ix.] The most celebrated of the poets of this class, it seems, were Jereer, El-Farezdak, El-Akhtal, and Dhu-rRummeh, who were contemporaries, and flourished in the first and second centuries of the Flight. (Mz ubi suprà, and Ibn-Khillikán in art. جَرِير.) b3: لَفْظٌ إِسْلَامِىٌّ A word, or phrase, introduced, or used in a new sense, on the occasion of the promulgation and establishment of the religion of الإِسْلَام, by means of the Kur-án &c. (Mz 20th نوع.) الأُسَيْلِمُ [The vena salvatella;] a certain vein (S, M, K) in the hand, (M,) between the little finger and the finger next to this: (S, K:) it occurs only [thus] in the dim. form. (M.) مُسْلِمٌ act. part. n. of 4 [q. v.]. (Msb.) وَاجْعَلْنَا مُسْلِمِينَ لَكَ, in the Kur ii. 122, means And make both of us self-resigned, or submissive, to Thee: (Bd, Jel:) or, sincere in religion, or without hypocrisy, towards Thee; syn. مُخْلِصَيْنِ: (M, Bd:) and therefore مسلمين is made trans. by means of ل. (M.) b2: [It commonly means One who holds, or professes, the religion of الإِسْلَام.] And one says, ↓ كَأَنَ كَافِرًا ثُمَّ هُوَاليَوْمَ مُسْلَمَةٌ [He was an unbeliever: then, to day, he has become a Muslim]. (M.) مَسْلَمَةٌ: see what next precedes.

المُسَلَّم is said to be used in the sense of ↓ المُسْتَلَم in the saying of El-'Ajjáj, بَيْنَ الصَّفَا وَالكَعْبَةِ المُسَلَّممِ [Between Es-Safà and the Kaabeh of which the Black Stone is touched with the hand, or kissed: see 8]. (M.) مَسْلُومٌ: see سَلِيمٌ. b2: b3: Also A hide, or skin, tanned with [قَرَظ, or leaves of] the سَلَم. (S, M.) أَرْضٌ مَسْلُومَآءُ A land abounding with the trees called سَلَم. (M, K.) b2: Suh says, on the authority of AHn, that مَسْلُومَآءُ is a name for A collection of سَلَم; like مَشْيُوخَآءُ applied to “ many elders, or men advanced in age. ” (TA.) المُسْتَلَم: see المُسَلَّم. b2: مُسْتَلَمُ القَدَمَيْنِ meansA man soft, or tender, in the feet. (TA.)

صدر: صَدَر: كما يقال صدر عنه الفعل (لين) بمعنى نشأ، يقال أيضاً: صدر منه (ألف ليلة 1: 80).
صدر في مدة: حدث في مدّة، وقع في مدّة (بوشر) صدر عن رَأي فلان: فعل بما أمره به أو أشار به عليه (عباد 2: 6).
صَدَر: شبع، امتلأ بطنه (معجم البلاذري).
صدر (بالتشديد). صدّر الفرس: فصده من اللبان أي من صدره (ابن العوام 1: 34، 2: 672).
صَدَّر: اضطجع على صدره، أو أسند صدره على شيء (ألكالا) وقد تابعت في هذا ما ذكر فيكتور.
ما صَدَّرْتُه: ما عرضته أعلاه (ابن بطوطة 3: 443) وفي مخطوطة دي جانيجوس: ما صَدَّرْناه.
كان مُصَدِّراً لإمارته: كان يأمر بتنفيذ أوامره (تاريخ البربر 1: 480).
صدَّر: درَّس، ألقى درساً (دي ساسي طرائف 1: 140) ولم يفهم الناشر معنى هذا الفعل (ميرسنج ص5).
تصدير الفقه: تدريس الفقه، إلقاء درس في الفقه (ميرسنج ص22. وانظره في تصدَّر).
صادَر: استولى، ويستعمل هذا الفعل في الكلام عن ضغط مياه النهر وإلحاحها على الشاطئ فمثلاً: بنيت القاهرة على مسافة كبيرة من النيل لئلا يصادرها ويأكل ديارها. (معجم الادريسي).
صادر فلاناً في: ألَحْ عليه في. ففي رحلة ابن بطوطة (4: 209): صادرني في دخول الجزيرة.
وقولهم: صادره على كذا من المال (انظر لين) يستعمل أيضاً بكذا يدل على كذا، كما أشار إليه رايسكم (في معجم فريتاج) وتجد أمثلة عليه في رحلة ابن جبير (ص167) وفي حيان - بسام (3311 ق): صودروا بأموال.
صادر: لم يفهم لين في آخر كلامه عن فعل صادر الفعل فارق (انظر فارق). وفي محيط المحيط أيضاً: ويقال صادره على مال أي فارقه على أن يُؤَدِّيَه. غير أن هذا يقال عن المنتصر الذي يصالح المغلوب على أن يدفع إليه ضريبة.
صادر: هذا الفعل ليس فعلاً متعدياً دائماً كما يرى لين، لأنه يستعمل أيضاً بمعنى صَدَر فيكون حينئذ لازماً، ففي المقري (2: 266) ولما تألَّب بنو حسُّون على القاضي الوحيدي المذكور صادر عنه العالم الأصولي أبو عبد الله بن الفخَّار وطلع في حقه إلى حضرة الإمامة مراكش.
أصدر. أصدر الكتابة إلى: التزم بمراسلته. (تاريخ البربر 1: 208).
وروداً وإصداراً: للإيرادات والمصروفات.
أصدر: أشبع (معجم البلاذري).
تصَدَّر: جلس قدّامه، ففي المقري (1: 166): تصدَّر قُدَّامه.
تصدَّر: كان أول من فهل ما كان يبدو صعباً (بوشر).
تصدَّر له: قاومه، وصمد له (بوشر).
تصدَّر: جلس في صدر المجلس. ولما كان صدر المجلس في قاعة الدرس يجلس فيه الأستاذ قيل: تصدَّر للإقراء بمعنى درَّس، ألقى درساً، كان أستاذاً، ففي كتاب ابن عبد الملك (ص5 و): وعاد إلى بلده وتصدَّر للإقراء به. (فهرست المخطوطات الشرقية في مكتبة ليدن 2: 9 رقم 2، المقري 1: 476، 563، ميرسنج ص3) ويقال كذلك: تصدَّر للإفادة (ميرسنج ص14) أو تصدّر لبثِّ العلم (المقري 3: 201) وتصدر لإقراء العربية (المقري 1: 608) وتصدَّر لإقراء القرآن والفقه والنحو (المقري 1: 687) أو تصدَّر لعلم اقليدس.
(أماري ص618، 646).
تصدّر: ألقى درساً في كتاب مدرسي. يقال تصدَّر لإقراء كتاب ابن الحاجب (المقري 3: 183) وتصدَّر لإقراء كتاب الشفا النبوي (المقري 1: 612).
مُتصدّر: أستاذ (المقري 3: 202، أماري ص663، 664، 674).
تصدَّر: استهل الكلام (فوك).
انصدر: صدر عن، انبثق (فوك).
صَدْر: رجل نابغة، متفوق، عالي الشأن. (المقري 1: 884). وفي كتاب الخطيب (ص21 ق): كان صدراً جليلاً، وفيه: كان صدراً في الفرائض والحساب، وفيه (ص26 و) حاله من صدور أهل العلم والتفنن. وفي (ص28 و) منه: هذا الرجل صدر عدول الحضرة الفاسيّة. وفيه (ص28 ق): كان صدر العلماء.
الصدر أو الصدر الأَعْظَم: الوزير ذو المرتبة الأولى بعد الملك (محيط المحيط).
الصدر: الصفوف الأولى من الجيش المعد للقتال (المقري 1: 882) وانظر إضافات (2: 695).
الصدر الأول. يقال في الصدر الأول أي في المبدأ، وفق المبدأ.
(في المصدر الأول من فتح الأندلس: الأيام الأولى بعد فتح الأندلس (عبد الواحد ص122) وتطلق على أيام ظهور الإسلام خاصةً (ابن جبير ص157) وكذلك على أوائل الأمراء المسلمين (ابن بطوطة 3: 294).
صدر صفيح: واقية الصدر في الدرع: صُدرة الدرع (بوشر).
صدر: غطاء لَبان الفرس. (الجريدة الأسيوية 1849، 2: 319 رقم1).
صوان المشروبات، صينية، طبق، خزان توضع عليه الأكواب (بوشر، فليشر معجم ص14).
من الصدر: من الذاكرة، غيباً (ألكالا) وفيه قرأ من الصدر، ويقال أيضاً من صدره، ففي المقري (1: 501): يوردها من صدره، دون كتاب. وصدراً منه، ففي العبدري (ص14 ق): وقد قرأه (المُوطَّأ) عليه صدراً منه.
صدر البازي: قمح أسود، نضم، حنطة سوداء. ففي ابن ليون (ص33 ق): القمح الذي يصلح ان يَزْرَع في المروج هو القمح الأسود المعروف بصدر البازي وهو قمح يتحاماه الخنزير ولا تؤثر فيه الرياح والإصرار لكن لا يتمادى على زرعه أكثر من أربعة أعوام أو خمسة.
وقد أطلق اسم صدر البازي على هذا النبات لأن زهوره البيض تذكرنا بصدر البازي الأبيض ومن ثم بريشه.
صدر النحاس: نوع من الطير (ياقوت 1: 885).
حلَّ الصدر: فَكَّ الأزرار (ألكالا).
ذوات الصدر: عند النحاة هي كل ما يتعين له صدر الكلام الداخل عليه من الأدوات كأدوات الشرط والاستفهام ونحوها (محيط المحيط).
صدرة: يظهر أنها محطة على الحدود. ففي تاريخ البربر (2: 385): وخرج بالسبي والغنائم إلى أدنى صدرة من أرضهم وأناخ بها.
صُدْرَة وجمعها صُدَر: غضروف (ألكالا) صَدْرَيّ: نافع للصدر (بوشر).
الصدري: المختص بالصدر، عضلة (بوشر) صَدْرِيَّة، وتحرف فيقال صِدْرِيَّة وجمعها صَدْاري: نوع من الصدرة أو القمصلة لا أكمام لها وليس لها تقويرة أمامية أو خلفية. بل لها ثلاثة ثقوب لإدخال الرأس واليدين منها. (الملابس ص246 - 247، محيط المحيط، بوشر، برجون ص147، هلو، ميشيل ص182 دونانت ص201، زيشر 11: 481) وصِدار بأكمام (برجون ص799، 800).
صَدْرِيَّة: زاقية الصدر في الدرع (بوشر) ودِرْع (هلو).
صَدْرِيَّة: تسم محكمو اختصاصها استلام الضرائب المتأخرة. ففي ابن خلكان (1: 481) وصِدار بأكمام (برجون ص799، 800) في كلامه عن الحرير: تتولى صدرية المشان (أي مدينة المشان). انظر التعليقة في ترجمة للسيد دي سلان (2: 495 رقم 11). وفي ياقوت (2: 13): تولِّى صدرية المخزن. ويظهر أن هذه الكلمة مشتقة بهذا المعنى من قولهم: صادَره على كذا من المال.
صُدَيري: صدار، صُدرة، أو مشد نسوي للخصر والردفين (بوشر) وانظر الملابس (ص247).
صُدَيْرِيَة: مشدّ من الخام الهندي أو قماش آخر تلبسه النسوة لرفع النهدين دون أن يزعجهن المشد الأوربي (برتون 2: 15 المدينة).
صادر: أبو الحن، أبو الحناء (طائر). (باجني مخطوطات) وفيه Seder. وقد كتبها صادر لأن بوسويه يذكر بهذا المعنى صُوَيْدِر وهو تصغير صادر.
صُوَيْدِر: انظر ما تقدم.
تَصْدِير: رد العجز على الصدر وهو من المحسنات البديعية. وهو ان تكون الكلمة في صدر البيت ثم تذكر في القافية (فريتاج قواعد العربية، محيط المحيط، ابن بدرون ص3).
تصدير: إملاء. نص إملاء (ميرسيخ ص7).
مَصْدَر: مقدمة، تمهيد، مدخل، فاتحة (المعجم اللاتيني - العربي).
مَصْدَر: حمالة السيف (برتون 2: 115).
مصدر الشرح: موضوع بحث، مبحث (همبرت ص113).
مَصْدَرة الكتاب (فريتاج) انظر ديوان الهذليين (ص111).
مَصْدَّر: غضروفي (ألكالا).
المصدَّرات في العلوم: مبادئ العلوم (باين سميث 1001).
مُصادَرَة: من اصطلاحات المنطق وتجد عنها كثيراً من التفصيلات في محيط المحيط.
مُتَصَدِّر: أستاذ. (انظرها في مادة تصدَّر).

صدر

1 صَدَرَ, (S, M, A, Msb, K,) aor. ـُ (S, M, Msb, K) and صَدِرَ, (K,) inf. n. صَدْرٌ (S, M, A, Msb, K) and صُدُورٌ (A, TA) and مَصْدَرٌ (M, K) and مَزْدَرٌ because of the similarity [of the letters ص and ز], (M,) He returned, went back; (S, M, A, Msb, K;) and went, or turned, away; (Msb;) from (عَنْ) water, (S, M, A,) and a country, (S, M,) or a place, (Msb,) and (assumed tropical:) any affair. (Lth.) b2: Hence, صَدَرَ القَوْلُ, aor. ـُ inf. n. صُدُورٌ, (assumed tropical:) [The saying issued, proceeded, or emanated, عَنْهُ from him.] (Msb.) [And صَدَرَ عَنْهُ الفِعْلُ, with the same aor. and inf. n., (assumed tropical:) The action proceeded from him.] b3: And صَدَرَ إِلَيْهِ He went to it; namely, a place: (TA:) he came to it. (Kull. p. 228.) A2: صَدَرَهُ: see 4.

A3: Also, (M, K,) aor. ـُ inf. n. صَدْرٌ, (M,) He hit, struck, or hurt, his صَدْر [i. e. breast]. (M, K.) You say, ضَرَبْتُهُ فَصَدَرْتُهُ I struck him and hit his breast. (A.) b2: And صَدِرَ He had a complaint of the صَدْر [or chest]. (M, K.) [See its part. n., below.]2 صدّرهُ: see 4.

A2: صدّر بَعِيرَهُ, (K,) inf. n. تَصْدِيرٌ, (TA,) He tied a cord from the girth of his camel to the part behind [or beyond] the callous lump on his breast: (K, TA:) or, accord. to Lth, (L,) one says, صدّر عَنْ بَعِيرِهِ, (M, L,) and the meaning is, he tied a cord from the تَصْدِير [or breast-girth] to the part behind [or beyond] the callous lump on the breast of his camel, to keep the تصدير in its place, when it had become loose in consequence of the animal's having become lank in the belly: the cord above mentioned is called سِنَافٌ [q. v.]. (Lth, L.) b2: And صدّر عَلَى البَعِيرِ [app. He put the breast-girth upon the camel]: from التَّصْدِيرُ, i. e. “ the girth ” [thus called]. (MA.) b3: صُدِّرَ His (a horse's) breast became wetted with sweat. (S.) See 5. b4: صدّرهُ, (TA,) or صدّرهُ فِى المَجْلِسِ, (S,) (assumed tropical:) He placed him, or seated him, in the upper, or highest, part in the sitting-room, or sitting-place. (TA.) And صُدِّرَ He was advanced, or promoted. (A.) b5: صدّر كِتَابَهُ, (S, K,) inf. n. as above, (K,) (tropical:) He put to his book, or writing, a صَدْر, (S, K, TA,) i. e. a title, or a commencement. (TA.) And صدّر كِتَابَهُ بِكَذَا (tropical:) [He commenced his book, or writing, with such a thing]. (A.) A3: See also 5, where it is expl. as intrans., in two places.3 مُصَادَرَةٌ signifies The returning, or going back, [app. with another, from water, &c.] (KL.) [The verb is probably trans., agreeably with general analogy, in all its senses; صادرهُ app. signifying primarily He returned, or went back, with him from water &c. b2: Ibr D thinks that it signifies also (assumed tropical:) He vied, or contended, with him for precedence, or priority.]

A2: Also (assumed tropical:) The exacting a fine or the like [app. from another: or the suing, or prosecuting, another, for a debt &c.]. (KL.) You say, صادرهُ عَلَى كَذَا مِنَ المَالِ (S, * K, * TA) (assumed tropical:) He desired, or sought, to obtain from him; or he demanded of him; or he sued, or prosecuted, him for; such a sum, or such an amount, of property. (K, * TA.) b2: And صَادَرْتُهُ عَلَى كَذَ ا وَكَذَا (assumed tropical:) I released him from my reckoning with him on such and such terms agreed upon by both. (TA in art. فرق.) And صُودِرَ عَلَى مَالٍ يُؤَدِّيهِ (assumed tropical:) He (an agent) was released from being reckoned with (فُورِقَ) on the condition of his paying certain property for which he became responsible: a phrase of the registrars of accounts. (TA in the present art.) 4 اصدرهُ, (S, M, A, Msb, K,) and ↓ صَدَرَهُ, (M, K,) and ↓ صدّرهُ, (K,) He caused him to return; sent him, or brought him, back, (S, M, A, Msb, K,) or away; (Msb;) from (عَنْ) water, and a country [or place], (S,) and (assumed tropical:) any affair. (Lth.) You say, أَصْدَرْنَا رِكَابَنَا We sent, or brought, back our riding-camels satisfied with drink so that it was not necessary for us to remain with them for the sake of the water. (TA.) And أَوْرَدَهُ وَأَصْدَرَهُ He brought it and he took it away. (Har p.

361.) b2: [Hence,] أَوْرَدَ وَأَصْدَرَ (tropical:) He began and completed. (TA.) You say, إِذَا أَوْرَدَ أَمْرًا أَصْدَرَهُ (tropical:) When he begins a thing, or an affair, he completes it. (A.) And فُلَانٌ يُورِدُ وَلَا يُصْدِرُ (tropical:) Such a one begins and does not complete. (A.) b3: and اصدر القَوْلَ (assumed tropical:) [He issued forth the saying; made it to issue, proceed, or emanate, عَنْهُ from him]. (Msb. [See 1.]) [And اصدر عَنْهُ الفِعْلَ (assumed tropical:) He, or it, made the action to proceed from him.]5 تصدّر He [a man, TA) erected his chest in sitting. (M, K.) b2: (tropical:) He [a horse) outreached the other horses with his chest; (M, K, * TA;) as also ↓ صدّر, (S, * M, MA, K,) inf. n. تَصْدِيرٌ: the latter verb is afterwards expl. in the K as meaning بَرَزَ بِرَأْسِهِ; but this is a mistake. (TA.) Tufeyl says, describing a horse, مِنْ عَرَقٍ ↓ كَأَنَّهُ بَعْدَ مَا صَدَّرْنَ سِيدٌ تَمَطَّرَ جِنْحَ اللَّيْلِ مَبْلُولُ

As though he were, after they had outreached with their chests, from a row of [other] horses, [a wolf that had exposed himself to rain during a portion of the night, and had become wetted:] but accord. to one relation, it is ↓ صُدِّرْنَ, meaning their breasts were wetted [مِنْ عَرَقٍ] by reason of sweat: the former reading, however is the better. (S.) b3: Also (assumed tropical:) He sat, or became placed or seated, in the upper, or highest, part in the sitting-room, or sitting-place. (S, * K, * TA.) and He became advanced, or promoted. (A.) تصدّر لِأُمُورِ النَّاسِ (assumed tropical:) [He became advanced to the foremost place for the conducting of the affairs of the people]. (Har p. 194.) 6 تصادروا [app. They returned together from water, &c.]. (A. [This meaning seems to be there indicated by the context.]) b2: And one says, تصادروا عَلَى مَا شَاؤُوا (tropical:) [app. meaning They released one another from being reckoned with, by mutual agreement, on such terms as they would: see 3]. (A.) صَدْرٌ Anything that fronts, or faces, one. (M, K.) b2: And hence, (M,) The صَدْر [i. e. breast, or chest, or bosom,] of a man, [often meaning his mind,] (M, Msb, K,) and of other than man: (Msb:) of the masc. gender: (Lh, S, M, K:) pl. صُدُورٌ, (S, M, Msb,) the only pl. form. (M.) [See also صُدْرَةٌ.] As to the saying of the poet, (S, M,) El-Aashà, (S,) وَتَشْرَقُ بِالقَوْلِ الَّذِى قَدْ أَذَعْتُهُ كَمَا شَرِقَتْ صَدْرُ القَنَاةِ مِنَ الدَّمِ

[And thou becomest, or wilt become, red by reason of the saying that I have published, like as the fore part of the spear becomes red from blood], (S, * M,) he has made صدر fem. because the صدر of the قناة is a part of the قناة; for they [sometimes] make a noun fem. when it is prefixed to a fem. noun: (S:) or if you will, you may say that he has made صدر fem. because he meant [thereby] the قناة; and if you will, you may say that the صدر of a قناة is a قناة. (M.) [Hence,] بَنَاتُ الصَّدْرِ (tropical:) The spaces between the bones of the breast. (M, TA.) [And also] (assumed tropical:) Anxieties. (T in art. بنى.) And ذَاتُ الصُّدُورِ (assumed tropical:) What is in the minds. (Ksh and Bd and Jel in iii. 115, &c.) and ضَاقَ صَدْرُهُ (assumed tropical:) His bosom, or mind, became strait, or contracted. (Msb in art. ضيق. [See the Kur xv. 97 and xxvi. 12.]) And شَرَحَ بِالكُفْرِ صَدْرًا (assumed tropical:) He opened and dilated his bosom, meaning, was pleased, with infidelity. (Jel in xvi. 108.

[See also the similar phrases شَرَحَ اللّٰهُ صَدْرَهُ لِلْإِسْلَامِ and لِقَبُولِ الخَيْرِ expl. in art. شرح.]) And اِنْشَرَحَ صَدْرُهُ (assumed tropical:) His bosom became dilated or enlarged [with joy]. (S in art. شرح.) And وَاسِعُ الصَّدْرِ and رَحِيبُ الصَّدْرِ (assumed tropical:) Ample, or dilated, in the breast, or bosom; [meaning free-minded; free from distress of mind; without care: and free from narrowness of mind; liberal, munificent, or generous.] (S and TA in art. رحب.) [and ضَيِّقُ الصَّدْرِ (assumed tropical:) Having the bosom, or mind, strait, or contracted.] And رَجُلٌ بَعِيدُ الصَّدْرِ (tropical:) A man who is not to be turned, or bent, or inclined. (M.) In the saying هَلْ يَسْتَطِيعُ مَنْ بِهِ صَدْرٌ إِلَّا

أَنْ يَنْفِثَ [meaning Is he who has the disease of the chest (دَآءُ الصَّدْرِ) able to do without spitting?], if it be correct, the prefixed noun [دآء] is suppressed. (Mgh.) [صَدْرُ الدَّجَاجَةِ, as said by Freytag, is the name of (assumed tropical:) The star γ of Cygnus.] b3: Also (assumed tropical:) The upper, or uppermost, part of the front of anything. (M, K.) [Hence,] صُدُورُ الوَادِى (assumed tropical:) The higher, or upper, parts, and fronts, or fore parts, of the valley; (M, K;) as also صَدَائِرُهُ, which is pl. of ↓ صَدَارَةٌ, (K,) or ↓ صِدَارَةٌ, (as in a copy of the M,) or ↓ صَادِرَةٌ, (as in the L,) or of ↓ صَدِيرَةٌ. (M, L, K.) And صَدْرُ المَجْلِسِ (assumed tropical:) The upper, or highest, part [or end] of the sitting-room, or sitting-place: (TA:) the elevated part thereof. (Msb.) b4: [(assumed tropical:) The fore part of anything. (assumed tropical:) The prow, or fore part, of a ship.] (assumed tropical:) The fore part of the foot, between the toes and the [protuberant part called the] حِمَارَة. (M.) (assumed tropical:) The fore part of the sandal, before the [hole through which is put the thong called the شِرَاك, i. e. the hole called the] خُرْت. (M.) (tropical:) The part of the arrow that is above the middle, as far as the مراش: (so in a copy of the A: [an evident mistranscription for رَأْس, i. e. head:]) or the part of the arrow that is beyond the middle, as far as the slender part, (S, M, Msb, K,) which is next the head; (M;) so called because it is the fore part when it is shot: (S, Msb, K:) and likewise of the spear [as in the verse cited above in this paragraph]. (M.) يَوْمٌ كَصَدْرِ الرُّمْحِ [lit. (assumed tropical:) A day like the fore part of the spear] means (assumed tropical:) a day of straitness and distress: accord. to Th, it is a day by which war, or battle, is peculiarly distinguished. (M, L.) b5: (assumed tropical:) The first, first part, or commencement, of anything; (S, M, K;) even (assumed tropical:) of the day, (M, Msb,) and (assumed tropical:) of the night, and (assumed tropical:) of the winter, and (assumed tropical:) of the summer, and (assumed tropical:) the like, (M,) and (tropical:) of an affair. (A. [See an ex. voce عَجُزٌ.]) (tropical:) The title of a book or writing: and the first part, or commencement, thereof. (TA.) [(assumed tropical:) The first foot of the first hemistich of a verse.] And The first hemistich (altogether) of a verse. (O voce عَجُزٌ.) [And (assumed tropical:) The first verse of a قَصِيدَة.] b6: صَدْرُ الطَّرِيقِ (assumed tropical:) The wide, or widening, part of the road. (Msb.) b7: صَدْرُ القَوْمِ (assumed tropical:) The head, or chief, of the people, or party; as also ↓ المَصْدَرُ. (TA.) And hence, صَدْرُ الصُّدُورِ (assumed tropical:) [The chief of the chiefs; a title applied to the prime minister of the king; and also to the chief judge; app., in the earlier times, to the former;] he who performs the onerous duties of the king, or of the state. (TA.) b8: And (assumed tropical:) A part, or portion, of a thing. (S, K.) صَدَرٌ a subst. signifying Return, (S, M, Msb, K,) from (عَنْ) water, (S, M,) and a country, (S,) or a place, (Msb,) and (assumed tropical:) any affair: (Lth:) as some say, from anything. (M.) Hence, طَوَافُ الصَّدَرِ, (K, TA, in the CK الصَّدْرِ,) i. e. The compassing of the Kaabeh on the occasion of the return of the pilgrims from ' Arafát. (TA.) [Hence also,] الصَّدَرُ The fourth day of the days of the sacrifice [performed by the pilgrims]: (M, K:) so called because the people then return from Mekkeh to their abodes. (M.) [And hence the saying,] تَرَكْتُهُ عَلَى مِثْلِ لَيْلَةِ الصَّدَرِ I left him as in the night preceding the fourth day of the days of the sacrifice: (A:) or [as in the night preceding the day] when the people return from their pilgrimage; (S;) meaning, (assumed tropical:) possessing nothing. (M.) A2: Also quasi-pl. n. of صَادِرٌ, q. v. (M, K.) صُدْرَةٌ The صَدْر [or breast] (M, K) of a man [or beast]: (TA:) or the prominent part of the upper portion thereof. (T, S, M, K.) b2: Hence, (S,) A certain garment [which covers the breast], (S, M,) well known: (K:) a short shirt: a short دِرْع: and the dim., ↓ صُدَيْرَةٌ, is applied to a short shirt which is worn next the body. (TA.) [In the present day, صُدَيْرِى, which is a corruption of the dim., is applied to A kind of waistcoat; a short vest without sleeves: and its pl. is صُدَيْرِيَات.] See also the next paragraph.

صِدَارٌ A certain garment, of which the head, or upper part, is like the مِقْنَعَة, [covering the head,] and the lower part of which covers the breast (M, K) and the shoulders: (M:) a woman in mourning for the death of her husband or relation used to wear a صدار of wool: (Az:) or i. q. ↓ صُدْرَةٌ [q. v.] and مِجْوَلٌ and أُصْدَةٌ: (IAar:) or a certain garment with which the head and breast are covered, worn by a woman in mourning for her husband: (A:) or a small shirt worn next the body: (S:) or a دِرْع worn next the breast: (As:) or i. q. إِتْبٌ [q. v.]. (T in art. اتب.) It is said in a prov., كُلُّ ذَاتِ صِدَارٍ خَالَةٌ [Every female having a صدار is as a maternal aunt]: i. e., it is incumbent on a man to be jealous for every woman like as he is jealous for his women under covert, or the females of his family whom he is under an obligation to respect and protect. (S. [See also Freytag's Arab. Prov. ii. 310.]) b2: Also A certain mark made with a hot iron upon the breast of a camel. (S.) صَدَارَةٌ (assumed tropical:) Precedence, or priority. (TA.) b2: See also صَدْرٌ, near the middle of the paragraph.

صِدَارَةٌ: see صَدْرٌ, near the middle of the paragraph.

صَدِيرَةٌ: see صَدْرٌ, near the middle of the paragraph.

صُدَيْرَةٌ dim. of صُدْرَةٌ, q. v. (TA.) صَادِرٌ Returning [from water, &c.]; going, or turning, back, or away: (TA:) quasi-pl. n.

↓ صَدَرٌ. (M, K.) b2: [Hence the saying,] مَا لَهُ صَادِرٌ وَلَا وَارِدٌ (tropical:) He has not anything: (M, K:) or he has not a thing nor a people. (Lh, M.) b3: And طَرِيقٌ صَادِرٌ (tropical:) A road, or way, by which people return from water: (S, M, A, K:) opposed to طَرِيقٌ وَارِدٌ. (M, A.) صَادِرَةٌ: see صَدْرٌ, near the middle of the paragraph.

أَصْدَرُ A man (M) having a large breast, or chest; (M, K, TA;) i. e. having the breast, or chest, or the upper part thereof, prominent; as also ↓ مُصَدَّرٌ. (TA.) A2: الأَصْدَرَانِ Two veins (M, K) that beat, or pulse, (M,) beneath the temples: (M, K:) or the two sides of a man: or the two shoulder-joints: (TA:) the word has no singular. (M.) [Hence the saying,] جَآءَ يَضْرِبُ أَصْدَرَيْهِ; (M, Meyd, K, TA;) and some say أَسْدَرَيْهِ [q. v.], (Meyd, TA,) and this is the original; (Meyd;) and some, أَزْدَرَيْهِ; (Meyd, TA;) a prov.; (M, Meyd, TA;) meaning He came beating [with his hand] his two sides, (TA,) or his two shoulderjoints: (Meyd, TA:) i. e. he came empty [-handed]; (M, Meyd, K, * TA;) not having accomplished the object of his desire: (Meyd:) or he came exulting, or behaving insolently, (Meyd, and Har p. 603,) not knowing where were his أَصْدَرَانِ: so accord. to Yoo: and some say, جَآءَ بَضْرِبُ بِأَصْدَرَيْهِ. (Har.) تَصْدِيرٌ [a subst. like تَذْرِيعٌ and تَنْبِيتٌ] The [fore-girth, i. e. breast-girth, or] girth that is upon the breast of the camel: (S, A: *) [the hind girth, or belly-girth,] that which is next the ثِيل, is called the حَقَب: (S:) or the girth of the camel's saddle (الرَّحْل), and of the [camel-vehicle called] هَوْدَج. (M.) مَصْدَرٌ A place of returning or going back, (S, TA,) or of going, or turning, away [from water, and from a country or place, and (assumed tropical:) from an affair or thing]. (TA. [See 1, first sentence.]) b2: [Hence, مَصْدَرُ أَمْرٍ (tropical:) The way of return from, or of completing, a thing or an affair: opposed to مَوْرِدُهُ.] One says, هُوَ يَعْرِفُ مَوَارِدَ الأُمُورِ وَمَصَادِرَهَا (tropical:) [He knows the ways of betaking himself to things or affairs, and the ways of withdrawing himself from them; or of commencing them and of completing them]. (A.) [See also another ex. in art. رحب, conj. 6.] b3: And hence [also], the مَصَادِر [pl. of مَصْدَر] of verbs: (S, TA:) مَصْدَرٌ signifies (assumed tropical:) The root of a word, from which proceed the derivatives of verbs: (Lth, TA:) [in this sense it is a conventional term of grammar and lexicology, not belonging to the classical language; but on account of the importance of understanding its true application in lexicology, it is necessary to give here a full explanation of it: it is, agreeably with its etymology, the source (lit. place) of derivation, accord. to the grammarians of ElBasrah; and is what I term an infinitive noun: it is defined as] a noun signifying, by its original application, an accident as subsisting in, or proceeding from, an agent (as الفَرَحُ [“ the being joyful ”], الضَّرْبُ [“ the act of beating ”], and القُعُودُ [“ the act of sitting ”]), or affecting an object of action, (as الجُنُونُ [“ the being possessed by a jinnee ”]), conformable to its verb, so as to comprise all the letters in that verb, either literally (as in the instances above) or virtually (as in القِتَالُ [“ the act of fighting ”], which wants the ا that is before the ت in the verb, yet wants it as to the letter only, and not virtually, wherefore it is sometimes pronounced as if with the said letter, as in قَاتَلَ قِيتَالًا, but the ا is changed into ى on account of the kesr of the letter before it), or substituting another letter for any of those letters that it wants (as in العِدَةُ [“ the act of promising ”], which wants the و that is in its verb as to the letter and virtually, but has ة substituted for it [by way of compensation]): (from a comparison of definitions &c. in the Expos. of the “ Kitab Hodood en-Nahw ” by the author of the work thus entitled, arts. مصدر and اسم مصدر; the Expos. of the “ Shudhoor edh-Dhahab ” by the author of the work thus entitled, section on the nouns that govern as verbs; I' Ak; &c.:) but the grammarians of El-Koofeh hold that the verb is the root, and that the مصدر is derived from it: (I' Ak p. 148:) some مصادر, moreover, are derived from real (as opposed to ideal) substantives, as التَّحَجُّرُ [“ the becoming stone ”] from الحَجَرُ [“ stone ”]. (Kull p. 327.) The مصدر has the same government as its own verb: it is often, and may be at pleasure, used as an ideal subst. or abstract noun: and it is often employed in the place of an act. or a pass. part. n.: (Kull, &c.:) [when thus used as an epithet, it is employed alike as sing. and pl. and masc. and fem.:] accord. to Zj, every مصدر used as an epithet is for ذُو [or ذَات &c.] followed by the مصدر, and therefore it has no dual nor pl. [nor fem.] form. (TA voce حَرَضٌ.) [It has also other uses, which are expl. in the grammars. Used as a مَصْدَر, it is sometimes made fem.; as it is also when used in the sense of a noun that is properly fem.: see صَرْفٌ, third sentence.] b4: اِسْمُ مَصْدَرٍ, called by some اِسْمٌ لِلْمَصْدَرِ, is a term applied to [(assumed tropical:) A quasi-infinitive noun; i. e.] a noun which is not a مصدر, but which is occasionally used in the place of a مصدر; like as a مصدر is used in the place of an act. part. n., and in that of a pass. part. n.: such as الوُضُوْءُ for التَّوَضُّؤُ [“ the performing of the ablution preparatory to prayer ”], and الغُسْلُ for الاِغْتِسَالُ [“ the washing of oneself ”]; each of which wants somewhat that is in its verb without substituting anything for that which is wanting. (Expos. of the “ Kitáb el-Hodood,” cited above.) This kind of noun the grammarians of El-Koofeh and Baghdád allow to govern as a مصدر; but the grammarians of ElBasrah hold that the noun governed in the accus. case in each of the exs. adduced by the former as confirmatory of their opinion is so governed by a verb understood. (Expos. of the “ Shudhoor,”

ubi suprà.) It is also applied to A proper name signifying an accident [or attribute]; as فَجَارِ and حَمَادِ, proper names, by original application, for الفَجْرَةُ and المَحْمَدَةُ [“ vice ” and “ praise ”] and the like: and this kind does not govern as a مصدر. (Expos. of the “ Kitáb Hodood enNahw,” ubi suprà; and Expos. of the “ Shudhoor,” ubi suprà.) It is also applied to [what is more properly termed اِسْمٌ لِلْمَعْنَى الحَاصِلِ بِالمَصْدَرِ, by some termed simply حَاصِلٌ بِالمَصْدَرِ, i. e. An ideal substantive, or abstract noun;] a noun applied to signify an accident [or attribute] considered abstractedly [such as صَدَرٌ signifying

“ return; ” and this kind is commonly termed in the lexicons simply an اِسْم as distinguished from a مصدر]. (Kull p. 327.) Some apply it also to what is [properly] termed مَصْدَرٌ مِيمِىٌّ [i. e. A مصدر commencing with an augmentative م], if not of the measure مُفَاعَلَةٌ: but such is really a مَصْدَر. (Expos. of the “ Shudhoor,” ubi suprà.) And some of the grammarians [and of the lexicographers likewise] apply it to A noun that signifies the instrument [or means] with [or by] which the action signified by a مصدر is performed: as الأُكْلُ [“ food,” as being “ that by means of which the act of eating (الأَكْلُ) is performed ”]. (Kull, ubi suprà.) b5: See also صَدْرٌ, last sentence but two.

مُصْدِرٌ [act. part. n. of 4, q. v. b2: ] (tropical:) A man who completes things or affairs. (A.) A2: and One of the names of the month جُمَادَى الأُولَى: (M, K:) [ISd says,] I think it to be of the dial. of [the tribe of] 'Ad. (M.) مَصْدَرَةُ القَوْمِ (tropical:) Those who are made to have the precedence, or priority, of the people, or party. (A, TA.) مَصْدَرِىٌّ, as a grammatical term, Of, or relating to, the مَصْدَر. See the particles أَنْ and كَىْ &c.]

مُصَدَّرٌ A man (M) strong in the chest; (S, M, K;) and in like manner a lion, (M, A,) and a wolf: (M:) and the lion; (S, K;) and the wolf; (K;) because they are strong in the chest. (TA.) b2: See also أَصْدَرُ. b3: A horse to whose breast the sweat has reached. (M, K.) b4: A horse, and a sheep or goat, white in the upper part (لَبَّة) of the breast: (M, K:) or (with ة, A) a ewe having a black breast, (M, A, K,) the rest of her being white. (M.) b5: (tropical:) A horse that outreaches others (IAar, M, A, K) with his breast: (TA:) IAar does not mention the breast. (M, TA.) [Accord. to rule, this should be مُصَدِّرٌ, as is shown by a verse cited above: see 5.] b6: (tropical:) An arrow thick in the part called the صَدْر. (M, A, K.) b7: And المُصَدَّرُ is a name applied to (assumed tropical:) The first of the arrows termed غُفْل, (M, K,) which have no notches, and to which is assigned no portion [and no fine, in the game called المَيْسِر]; these being added only to give additional weight to the collection of arrows from a dislike of suspicion [of foul play]. (Lh, M. [See السَّفِيحُ and المَنِيحُ.]) مَصْدُورٌ A man (A &c.) having a complaint of the chest. (S, A, Mgh, Msb.) 'Obeyd-Allah Ibn-'Abd-Allah Ibn-'Otbeh, on its being said to him, How long wilt thou utter this poetry? replied, لَا بُدَّ لِلْمَصْدُورِ مِنْ أَنْ يَسْعُلَا To him who has a complaint of the chest, there is no avoiding coughing. (TA. [See also نَفَثَ.]) b2: It is also often used as meaning (assumed tropical:) Grieved, afflicted, or vexed. (TA in art. نفث.)