ازل

1 أَزَلَ, (S, K,) aor. ـِ inf. n. أَزْلٌ, (S,) He (a man) became in a state of straitness, or narrowness, and suffering from dearth or drought or sterility. (S, K.) [See also the pass. form of the verb here following; and see 5.]

A2: أَزَلَهُ, aor. as above, (K,) and so the inf. n., (TA,) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him; (K,* TA;) and straitened him; in consequence of distress, or adversity, and fear. (TA.) b2: He shortened his (a horse's) rope, [or tether,] and then left him to pasture at pleasure (Lth, K, [in the CK, شَيَّبَهُ is put for سَيَّبَهُ,]) in the place of pasturage. (Lth.) b3: أَزَلُوا مَالَهُمْ, (S,) or أَمْوَالَهُمْ, (K,) aor. as above, (S,) They confined, restricted, or debarred, their cattle from the place of pasturage, (S,) or did not take, or send, them forth thereto, (K,) in consequence of fear, (S, K,) or dearth or drought or sterility. (K.) b4: It is said in a trad. respecting Ed-Dejjál, and his besieging the Muslims in Beytel-Makdis, [or Jerusalem,] فَيُؤْزَلُونَ أَزْلًا شَدِيدًا And they will be straitened with a vehement straitening. (TA.) And أُزِلَ النَّاسُ signifies The people suffered, or were afflicted with, drought, or want of rain. (TA.) 4 آزَلَتِ السَّنَةُ The year became severe, distressful, calamitous, or adverse. (TA.) A2: آزَلَهُمُ اللّٰهُ God afflicted them with drought, or want of rain. (TA.) 5 تأزّل It (a man's bosom or mind) became strait, or straitened; (Fr, S, K;) as also تــأزّق. (Fr, S.) أَزْلٌ Straitness; distress; difficulty; (S,* K;) and drought, or want of rain. (TA.) b2: Vehemence of might, or of strength, in war, or fight; of courage, valour, or prowess: or of war, or fight: or of fear: or of punishment: syn. شِدَّةُ بَأْسٍ. (TA.) A2: It is also used as an epithet, meaning Strait; narrow; confined. (Ham p. 339.) إِزْلٌ A calamity; (K;) because of its distressing character. (TA.) b2: Lying, or falsehood. (Yaa-koob, S, K.) أَزَلٌ i. q. قِدَمٌ [i. e. Eternity, with respect to past time, or considered retrospectively; existence from eternity; or ancientness] (S, K, TA) that is without beginning; (TA;) or the continuance of existence in decreed times interminable in respect of the past; like as أَبَدٌ is the continuance of existence in decreed times interminable in respect of the future; (KT;) or that [existence, or time,] which has no extremity in its beginning; like قِدَمٌ; and أَبَدٌ is that which has no extremity in its latter part; like بَقَآءٌ: the former is existence without any beginning: (Kull p. 31:) said to be from the phrase لَمْ يَزَلْ [“he, or it, has not ceased” to be &c.; i. e. “has ever” been &c. (see أَزَلِىٌّ)]: or, accord. to some, from أَزْلٌ signifying “narrowness;” because the intellect is prevented by its narrowness from perceiving its beginning: (MF:) ازل is a name for that of which the mind is prevented by its narrowness from determining the limit of the beginning; from أَزْلٌ meaning “narrowness;”; and ابد is a name for that of which the mind shrinks from, or shuns, the determining the limit of the end; from أُبُودٌ meaning the act of “shrinking” from a thing, or “shunning” it. (Kull pp. 30 and 31.) Hence the saying, كَانَ فِى الأَزَلِ قَادِرًا عَالِمًا [He was, or has been, ever, powerful, knowing]. (A, TA.) The phrase أَزَلَ الآزَالِ [During the space, without beginning, of all past times; or ever, in all past times;] is like the phrase أَبَدَ الآبَادِ; said to be no evidence of the use of آزَالٌ as a pl. of أَزَلٌ in a general way by the Arabs of the classical ages, as it is here added merely as a corroborative. (MF in art. ابد.) [See also أَزَلِىٌّ.]

أَزِلٌ: see آزِلٌ.

أَزَلِىٌّ [Eternal, with respect to past time; existing from eternity; or ancient without beginning; as is implied in the S and K &c.;] a thing, or being, which has not been preceded by non-existence: it is applied to God: and to [his] knowledge: that which exists must be one of three kinds only: أَزَلِىٌّ أَبَدِىٌّ [existing from eternity, and consequently existing to eternity]; and this is God [who is also called القَدِيمُ الأَزَلِىُّ the Ancient without beginning]: and لَا أَزَلِىٌّ وَ لَا أَبَدِىٌّ [not existing from eternity nor existing to eternity]; and such is the present world: and أَبَدِىٌّ غَيْرُ أَزَلِىّ [existing to eternity without existing from eternity]; and such is the world to come; the reverse of which [last] is impossible: (TA:) it is a rel. n. from أَزَلٌ: or, accord. to some, it is not [genuine] Arabic: (TA:) or it is originally يَزَلِىٌّ, a rel. n. from لَمْ يَزَلْ, (S, K,) a phrase applied to that which is قَدِيم; and is formed by contraction; (S;) then, the ى is changed into ا, as being easier of pronunciation; as in أَزَنِىٌّ, applied to a spear, in relation to ذُو يَزَن; (S, K,* Sgh, TA;) and as in أَثْرَبِىٌّ, applied to a blade, (S, Sgh, TA,) in relation to يَثْرِب: (TA:) so say some of the learned. (S.) أَزَلِيَّةٌ The quality, or attribute, of أَزَلٌ [eternity, with respect to past time, &c.]: but it is a forged term, not of the [genuine] language of the Arabs. (A, TA.) سَنَةٌ أَزُولٌ A severe, distressful, calamitous, or adverse, year: pl. أُزْلٌ. (K.) آزِلٌ A man in a state of straitness, distress, adversity, or difficulty. (TA.) b2: A man in a state of straitness in consequence of fever: or who is unable to go forth in consequence of pain: or confined, restricted, withheld, or prevented [from going forth]. (TA.) b3: لَبُونٌ آزِلَةٌ [A milch camel] confined, or restricted, not pasturing at pleasure, having her shank tied up to her arm, on account of her owner's fear of a hostile incursion: occurring in a poem of El-Aashà. (TA.) b4: أَزْلٌ آزِلٌ, in the K, erroneously, ↓ أَزِلٌ, Severe, or vehement, straitness, distress, or difficulty. (K, * TA.) مَأْزِلٌ A place of straitness, or a strait place; (S, K;) like مَــأْزِقٌ: (S:) or a place of war or fight, when strait. (Lh.) And مَأْزِلُ العَيْشِ The place where the means of subsistence are strait, or narrow. (Lh.) سُنَيَّةٌ حَمْرَآءُ مُؤْزِلَةٌ [A severe year of dearth, or sterility,] afflicting with drought. (TA, from a trad.) مَأْزُولٌ A horse having his rope [or tether] shortened, and then left to feed at pleasure in the place of pasturage. (Lth.)

الحُولَةُ:
بالضم ثم السكون: اسم لناحيتين بالشام، إحداهما من أعمال حمص ثم من أعمال بارين بين حمص وطرابلس، والأخرى كورة بين بانياس وصور من أعمال دمشق ذات قرى كثيرة، من إحداهما كان الحارث الكذاب الذي ادعى النبوة أيام عبد الملك بن مروان، قال أحمد بن أبي خيثمة زهير بن حرب: حدثنا عبد الوهاب بن نجدة حدثنا محمد بن مبارك حدثنا الوليد بن مسلمة عن عبد الرحمن بن حسان قال: كان الحارث الكذاب من أهل دمشق وكان مولى لابن الجلاس وكان له أب بالحولة، فعرض له إبليس، وكان رجلا متعبدا زاهدا لو لبس جبة من ذهب لرأيت عليه زهادة، قال: وكان إذا أخذ في التحميد لم يستمع السامعون إلى كلام أحسن من كلامه، قال:
فكتب إلى أبيه وهو بالحولة: يا أبتاه اعجل عليّ فإني رأيت أشياء أتخوف أن يكون الشيطان عرض لي، قال: فزاره أبوه غبّا وكتب إليه: يا بنيّ أقبل على ما أمرت به فإن الله تعالى يقول: عَلى من تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى كُلِّ أَفَّاكٍ أَثِيمٍ 26: 221- 222، ولست بأفاك ولا أثيم فامض لما أمرت به، وكان يجيء إلى أهل المسجد رجلا رجلا فيذاكرهم أمره ويأخذ عليهم العهد والميثاق إن هو رأى ما يرضى قبل وإلا كتم عليه، قال: وكان يريهم الأعاجيب، كان يأتي رخامة في المسجد فينقرها بيده فتسبّح، وكان يطعمهم فواكه الصيف في الشتاء، وكان يقول لهم اخرجوا حتى أريكم الليلة فيخرجهم إلى دير مرّان فيريهم رجالا على خيل، فتبعه بشر كثير وفشا الأمر في المسجد وكثر أصحابه حتى وصل الأمر إلى القاسم بن مخيمرة، فعرض على القاسم وأخذ عليه العهد والميثاق إن رضي أمرا قبله وإن كره كتم عليه، فقال له: إني نبيّ، فقال له القاسم: كذبت يا عدوّ الله ما أنت نبي ولا لك عهد ولا ميثاق! فقال له أبو إدريس: ما صنعت شيئا إذ لم يبين حتى نأخذه الآن يفر، قال: وقام من مجلسه حتى دخل على عبد الملك فأعلمه بأمر حادث من الحارث، فأمر عبد الملك بطلبه فلم يقدر عليه، وخرج عبد الملك فنزل الصّبيرة، قال:
واتهم عامة عسكره، يعني بالحارث، أن يكونوا يرون رأيه، وخرج الحارث حتى أتى بيت المقدس فاختفى فيه، وكان أصحابه يخرجون فيلتمسون الرجال فيدخلونهم عليه، وكان رجل من أهل البصرة قد أتى بيت المقدس فأتاه رجل من أصحاب الحارث فقال له:
ههنا رجل يتكلم فهل لك أن تسمع من كلامه؟
قال: نعم، فانطلق معه حتى دخل على الحارث فأخذ في التحميد، فسمع البصريّ كلاما حسنا، قال: ثم أخبره
بأمره وأنه نبي مبعوث مرسل، فقال له: إن كلامك لحسن ولكن في هذا نظر فانظر، فخرج البصري ثم عاد إليه فرد كلامه فقال: إن كلامك لحسن وقد وقع في قلبي وقد آمنت بك وهذا الدين المستقيم، قال: فأمر أن لا يحجب، قال: فأقبل البصري يتردد ويعرف مداخله ومخارجه وأين يذهب وأين يهرب حتى صار من أخص الناس به، ثم قال له:
ائذن لي، فقال: إلى أين؟ فقال: إلى البصرة أكون أول داعية لك بها، قال: فأذن له فخرج البصري مسرعا إلى عبد الملك وهو بالصّبيرة، فلما دنا من سرادقه صاح النصيحة النصيحة! فقال أهل العسكر: وما نصيحتك؟
قال: هي نصيحة لأمير المؤمنين، قال: فأمر عبد الملك أن يأذنوا له فدخل وعنده أصحابه، قال:
فصاح النصيحة النصيحة! فقال: وما نصيحتك؟
قال: اخلني لا يكن عندك أحد، قال: فأخرج من كان عنده، وكان عبد الملك قد اتهم أهل عسكره أن يكون هواهم معه، ثم قال له: ادنني، فأدناه وعبد الملك على السرير، فقال: ما عندك؟ فقال:
عندي أخبار الحارث، فلما سمع عبد الملك بذكر الحارث طرد نفسه من السرير ثم قال: أين هو؟
قال: يا أمير المؤمنين هو بالبيت المقدس وقد عرفت مداخله، وقص عليه قصته وكيف صنع به، فقال له:
أنت صاحبه وأنت أمير بيت المقدس وأميرها ههنا فمرني بما شئت، فقال: ابعث معي قوما لا يفقهون الكلام، فأمر أربعين رجلا من أهل فرغانة وقال لهم:
انطلقوا مع هذا فما أمركم به من شيء فأطيعوه، قال: وكتب إلى صاحب بيت المقدس إن فلانا لأمير عليك حتى تخرج فأطعه فيما يأمرك به، فلما قدم البيت المقدس أعطاه الكتاب فقال له: مرني بما شئت، فقال له: اجمع لي إن قدرت كل شمعة تقدر عليها ببيت المقدس وادفع كل شمعة إلى رجل ورتبهم على أزقــة بيت المقدس فإذا قلت أسرجوا فليسرجوا جميعا، قال: فرتبهم في أزقــة بيت المقدس وفي زواياها بالشمع، فأقبل البصري وحده إلى منزل الحارث فأتى الباب وقال للحاجب: استأذن لي على نبي الله، قال: في هذه الساعة ما يؤذن عليه حتى تصبح! قال: أعلمه إنما رجعت شوقا إليه قبل أن أصل، قال: فدخل عليه فأعلمه كلامه ففتح الباب ثم صاح البصري أسرجوا فأسرجت الشموع حتى كان بيت المقدس كأنه نهار، ثم قال: كل من مرّ بكم فاضبطوه، قال: ودخل هو إلى الموضع الذي يعرفه فنظره فلم يجده فقال أصحابه: هيهات تريدون أن تقتلوا نبي الله وقد رفعه الله إلى السماء! قال: فطلبه في شقّ كان هيأه سربا فأدخل البصري يده في ذلك السرب فإذا بثوبه فاجتره فأخرجه إلى خارج ثم قال للفرغانيين: اربطوه فربطوه، فبينما هم كذلك يسيرون به على البريد إذ قال: أتقتلون رجلا أن يقول ربي الله؟
فقال أهل فرغانة أولئك العجم: هذا كراننا فهات كرانك أنت، فسار به حتى أتى عبد الملك، فلما سمع به أمر بخشبة فنصبت فصلبه وأمر بحربة وأمر رجلا فطعنه فأصاب ضلعا من أضلاعه فكاعت الحربة، فجعل الناس يصيحون: الأنبياء لا يجوز فيهم السلاح! فلما رأى ذلك رجل من المسلمين تناول الحربة ثم مشى بها إليه ثم أقبل يتجسس حتى وافى بين ضلعين فطعنه بها فأنفذها فقتله، فقال الوليد: ولقد بلغني أن خالد بن يزيد بن معاوية دخل على عبد الملك فقال: لو حضرتك ما أمرتك بقتله! قال: ولم؟ قال: إنما كان به المذهب فلو جوعته لذهب عنه ذلك، والمذهب الوسوسة، ومنه المذهب وهو وسوسة الوضوء ونحوه. قال القاضي عبد الصمد بن سعيد في تاريخ حمص: كان
العرباض بن سارية السّلمي يسكن حولة حمص.

سك

1 سَكَّ الشَّىْءَ, aor. ـُ (TA,) inf. n. سَكٌّ, (K, TA,) i. q. سَدَّهُ [i. e. He closed or closed up, or he stopped or stopped up, or repaired, and made firm or strong, the thing]. (K, * TA.) [In the place of سَدُّالشَّىْءِ, the explanation of the inf. n. accord. to the reading in the TA, we find in the CK شَدُّ الشَّىْءِ: and it seems that شَدَّهُ is a correct meaning of سَكَّهُ; for it is said that] from مَسْكُوكٌ as signifying مَشْدُودٌ is the post-classical phrase سَكُّ الأَبْوَابِ [i. e. The making fast of doors]. (TA.) [In the present day, سَكَّ البَابَ, aor. and inf. n. as above, means He locked, and he bolted, the door.] b2: And سَكَّهُ, (TA,) inf. n. as above, (S, K, TA,) He clamped it (ضَبَّبَهُ) with iron; namely, a door, (S, K, TA,) and wood. (TA.) A2: Also سَكَّهُ, aor. as above, (S, TA,) and so the inf. n., (K, TA,) He cut off his ears. (S, K, * TA.) A3: سَكَّ بِمَا فِى بَطْنِهِ, (TA,) inf. n. as above, (K, TA,) He cast forth what was in his belly; (K, * TA;) muted, or dunged; (TA;) said of an ostrich: (K, TA:) and so سَجَّ. (TA.) And سَكَّ بِسَلْحِهِ, (AA, TA,) inf. n. as above, (K, TA,) He cast forth his excrement, or ordure, (AA, K, TA,) in a thin state; (AA, * K, TA;) as also زَكَّ, (AA, TA,) and هَكَّ. (TA.) And هُوَ يَسُكُّ, inf. n. as above, He voids thin excrement or ordure; (As, S, TA;) as also يَسُجُّ, inf. n. سَجٌّ. (As, TA.) And أَخَذَهُ سَكُّ [He was taken with a looseness of the bowels;] he had thin evacuations of the bowels; expl. by قَعَدَ مَقَاعِدَ رِقَاقًا: and أَخَذَهُ سَكٌّ فِى بَطْنِهِ [signifies the same; or] his bowels became loose; as also سَجٌّ; so says Yaakoob; and he asserts it to be formed by substitution; but which of the two is so formed is unknown. (TA.) b2: سَكَّ فِى الأَرْضِ He went at random in the land, or country, not knowing whither to go, and was perplexed. (Ibn-'Abbád, O. [See also 7.]) b3: One says also, أَيْنَ تَسُكُّ Whither goest thou? (Ibn-'Abbád, O.) b4: مَا سَكَّ سَمْعِى مِثْلُ ذٰلِكَ الكَلَامِ The like of that speech has not entered my ear, or ears: and فِى مَسَامِعِى مِثْلُهُ ↓ مَااسْتَكَّ The like of it has not entered my ears. (TA.) A4: سَكَّ, [sec. Pers\., app., سَكُكْتَ,] aor. ـُ (TA,) inf. n. سُكٌّ, (K, TA,) It (one's nature, or disposition,) was, or became, base, ignoble, mean, or sordid. (K, * TA.) A5: سَكَّ, (Msb, TA,) sec. Pers\.

سَكِكْتَ, (Msb, K, TA, [in the CK, erroneously, سَكِكْتَ,]) inf. n. سَكَكٌ, (S, Mgh, Msb, K, TA,) said of a man, &c., (K,) (assumed tropical:) He was small in the ear, (S, Mgh, Msb, K, TA,) with a sticking thereof to the head, and small projection thereof: (K, TA:) or he was short in the ear, with a sticking thereof to the part behind it: (TA:) or he was small in the قُوف [here meaning either the upper part or the helix (in the CK قُوب)] of the ear, and narrow in the ear-hole. (K, TA.) and (assumed tropical:) He was, or became, deaf. (K, TA.) 7 انسكّت الإِبِلُ The camels went at random. (Ibn-'Abbád, O, TA. [See also سَكَّ فِى الأَرضَ, above.]) اِنْسِكَاكٌ in the case of the birds called قَطًا means Their going at random, and depressing their breasts, after soaring in their flight and circling in the air. (Ibn-'Abbád, O, K.) 8 استكّ It (a thing) was, or became, closed or closed up, or stopped or stopped up, or repaired, and made firm or strong; quasi pass. of 1 in the first of the senses assigned to it above; syn. اِنْسَدَّ. (TA.) b2: [Hence,] استكّت مَسَامِعُهُ (tropical:) His ears became stopped up, or deaf, (S, Msb, K, *) and narrow [in the aperture]. (S, K.) b3: And استكّ النَّبْتُ (assumed tropical:) The herbage became luxuriant and dense, (S, K,) its interstices becoming closed up. (S.) And استكّت الرِّيَاضُ (assumed tropical:) The meadows became luxuriant and dense [in their herbage]. (As, TA.) A2: See also 1.

سَكٌّ A nail; a pin, or peg, of iron; as also ↓ سَكِىٌّ; (S, K;) like as one says دَوٌّ and دَوِىٌّ: (S:) pl. سِكَاكٌ (S, K) and سُكُوكٌ. (K.) [A verse of Aboo-Dahbal El-Jumahee is cited as an ex. in the TA as follows: دِرْعِى دِلَاصٌ سَكُّهَا سَكٌّ عَجَبْ وَجَوْبُهَا القَاتِرُ مِنْ سَيرِ اليَلَبْ

but see يَلَبٌ.]

A2: A straight, or an even, building, and excavation, (O, K,) like a wall, without curvity, or bending. (O.) b2: A coat of mail narrow in the rings; (S, K;) as also ↓ سُكٌّ, and ↓ سَكَّآءُ: (K:) or, accord. to the O, soft in the rings. (TA.) b3: See also the next paragraph.

سُكٌّ A well narrow (Lth, Az, As, S, O, K) in its cavity, or interior, (Lth, O,) or from its top to its bottom, (Az, S, O,) or in its aperture; as also ↓ سَكٌّ, and ↓ سَكُوكٌ: (K:) or a well even in its cavity, or interior, and in its casing: or, accord. to Fr, one well, or strongly, or compactly, cased, and narrow; the pl. of سُكٌّ is سِكَاكٌ; and the pl. of ↓ سَكُوكٌ is سُكٌّ, so that the latter is both a sing. and a pl. (TA.) b2: And A narrow road: (I'Abbád, O:) or a road stopped up: (K:) or a road narrow and stopped up. (Lh, TA.) b3: See also سَكٌّ. b4: Also The hole of the scorpion, (Ibn-'Abbád, S, O, K,) in the dial. of the BenooAsad; (Ibn-'Abbád, O;) and of the spider, (O, K,) likewise, because of its narrowness. (TA.) A2: Also A sort of perfume, (S, Mgh, O, Msb, K,) prepared from رَامَك [q. v.], (K,) or from musk and رَامَك, (O,) the former being bruised, or pounded, sifted, kneaded with water, and wrung hard, and wiped over with oil of the خِيرِىّ [q. v.] in order that it may not stick to the vessel, and left for a night; then musk is pounded, or powdered, (يُسْحَقُ,) and put into it by degrees, and it is [again] wrung hard, and cut into small, round, flat pieces, and left for two days, after which it is perforated with a large needle, and strung upon a hempen string, and left for a year; and as it becomes old, its odour becomes the more sweet. (K.) A3: Also pl. of أَسَكُّ. (K.) سِكَّةٌ A ploughshare; i. e. the iron thing with which the ground is ploughed; (S, TA;) the iron appertenance of the plough. (K.) Hence the trad., مَا دَخَلَتِ السِّكَّةُ دَارَ قَوْمِ إِلَّا ذَلُّوا [The ploughshare enters not the abode of a people, or party, but they become abased]; meaning, in consequence of the violence and the demands that the agriculturists experience from the ruling power. (TA.) b2: And A die, i. e. an engraved piece of iron, (S, * Msb, K, TA,) having an inscription upon it, (TA,) with which dirhems and deenárs are stamped, (S, * Msb,) or upon which pieces of money (دَرَاهِم) are struck: (K:) pl. سِكَكٌ. (Msb.) b3: And, because stamped therewith, A coined dirhem, and deenár; (TA;) which latter is called [also] ↓ سِكِىٌّ, (O, K, TA,) [in the CK سَكِىّ, but it is] with kesr. (TA.) A2: Also A row (طَرِيقَةٌ مُصْطَفَّةٌ, S, O, Msb, or سَطْرٌ, K, or سَطْرٌ مَصْطَفٌّ, TA) of palm-trees. (S, O, Msb, K, TA.) Hence their saying, (S,) or the saying of the Prophet, (O,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ أَوْ سِكَّةٌ مَأْبُورَةٌ, (S, in the O سكّة مأبورة او مهرة مأمورة,) meaning [The best of property is] a prolific filly (TA) or a row of palm-trees fecundated: (S, TA:) or, accord. to As, سكّة مأبورة here signifies a ploughshare properly prepared [for ploughing]; and, he says, the meaning is, that the best of property is a brood [of a mare] or seed-produce. (S.) [It has been suggested to me that, if طريقة in the explanation above have the signification here assigned to it, the epithet مصطفّة is redundant; and therefore that طريقة alone may be the proper explanation, and may mean in this case, as it does in many others, a tall palm-tree, or the tallest of palm-trees, or a smooth palm-tree, or a palm-tree the head of which is reached by the hand; and that مصطفّة may have been added in consequence of misunderstanding, and سطر substituted for طريقة for the same reason: but I think it much more probable that the epithet has been added because طريقة is ambiguous; and this is confirmed by what here follows.] b2: Also A زُقَاق [meaning street]: (S, O, * Msb:) or [rather] a wide زُقَاق: (Msb:) or an even road, (K, TA,) [or street,] of such as are termed أَزِقَّــة [pl. of زُقَاق]: (TA:) so called because the houses therein form a row or rows [on either side]; (O, TA;) being likened to a سِكَّة of palm-trees: (TA:) [in the present day, often applied to a highway, and to any road:] pl. سِكَكٌ [as above]: (O:) and ↓ سَكَائِكُ is syn. with [سِكَكٌ as meaning] أَزِقَّــةٌ. (TA.) b3: [Hence also, app., one says,] اِجْعَلِ الأَمْرَ سِكَّةً وَاحِدَةً (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) b4: And أَخَذَ الأَمْرَ بِسِكَّتِهِ, (K,) and أَدْرَكَهُ بِسِكَّتِهِ, (TA,) (assumed tropical:) [He took the thing, and he attained it, in its proper way, or] when it was possible. (K, TA.) b5: And فُلَانٌ صَعْبُ السِكَّةِ (tropical:) Such a one will not remain quiet, or still, or steady, by reason of hastiness of temper. (Ibn-'Abbád, Z, O, TA.) A3: Also The house [or station] of the بَرِيد [or messenger that journeys on a beast of the post, or messengers on beasts of the post: it is likewise called سِكَّةُ البَرِيدِ: see بَرِيدٌ]: and أَصْحَابُ السِّكَكِ, occurring in a letter of 'Omar Ibn-'Abd-El-'Azeez, means the بُرُد [or messengers on beasts of the post] who are stationed there to be sent on affairs of importance. (Mgh.) سِكَّةُ البَرِيدِ is well known [as having the meaning assigned to it above: and also as meaning The space, or distance, between each station of the messengers above mentioned and the station next to it: see, again, بَرِيدٌ]. (Ibn-'Abbád, O.) سَكَكٌ inf. n. of سَكَّ, sec. Pers\. سَكِكْتَ. (Msb, TA. [See 1, last sentence but one.]) سُكُكٌ [a pl. of which the sing. is not mentioned,] Bustards; syn. حُبَارَيَاتٌ. (TA.) سُكَاكٌ The air that is next to the clouds, or to the higher part, (عَنَان,) of the sky; as also ↓ سُكَاكَةٌ: (S, K:) or both signify the air, or atmosphere, between heaven and earth: like لُوحٌ: the pl. of the second is سَكَائِكُ. (TA.) Hence the saying, لَا أَفْعَلُ ذٰلِكَ وَلَو نَزَوَْتَ فِىالسُّكَاكِ, meaning [I will not do that even if thou leap] into the sky. (S.) b2: Also The part, of an arrow, which is the place of the feathers. (Ibn-'Abbád, O, K.) سَكُوكٌ: see سُكٌّ, in two places.

ضَرَبُوا بُيُوتَهُمْ سِكَاكًا [They pitched their tents] in one row: (Th, K:) and said with ش, [i. e.

شِكَاكًا,] accord. to IAar: (TA:) but Th says that it is only with س, deriving it from سِكَّةٌ signifying “a wide زُقَاق.” (TA in art. شك.) سُكَاكَةٌ Small in the ear, (M, K,) or in the ears. (IAar, TA.) [See also أَسَكُّ.] b2: and (assumed tropical:) One who is alone in his opinion, having none to share with him in it, (Az, K, TA,) who acts without caring how his opinion happens to be: pl. سُكَاكَاتٌ: it has no broken pl. (Az, TA.) A2: See also سُكَاكٌ.

سَكَائِكُ pl. of سُكَاكَةٌ as syn. with سُكَاكٌ [q. v.]. (TA.) b2: See also سِكَّةٌ, in the latter half of the paragraph.

سَكِّى: see سَكٌّ سِكِّىٌّ: see سِكَّةٌ, in the former half of the paragraph.

A2: Also i. q. بَرِيدٌ [meaning either A beast of the post or a messenger who journeys on a beast of the post]: a rel. n. from سِكَّةٌ. (Ibn-'Abbád, O, TA.) سَكَّاكٌ [A stamper of money;] one who strikes the سِكَّة. (TA.) b2: [And said by Golius, as on the authority of Meyd, to signify A maker of knives; like سَكَّانُ.]

سَكَّاكَةٌ [as a coll. gen. n., app. derived from سِكَّةٌ signifying “a road,”] Wayfarers. (TA.) سِكِّينٌ, mentioned by Ibn-'Abbád in this art., and said in the Mgh to be of the measure فِعْلِينٌ from السَّكُّ, or فِعِّيلٌ from السُّكُونُ: see art. سكن.

أَسَكُّ Small in the ear, (Mgh, K,) with a sticking thereof to the head, and small projection thereof: (K:) or short in the ear, with a sticking thereof to the part behind it: (TA:) or small in the قوف [meaning either the upper part or the helix] of the ear, and narrow in the ear-hole: (K:) applied to a man, (Mgh, K,) &c.: (K:) fem. سَكَّآءُ: (S, Mgh, O, Msb, K:) applied [to a woman, as is implied in the K, and to a female bird, and particularly to a female ostrich, and] to a single bird of the species called قَطًا, because having no ear [apparent or projecting], (TA,) and to a she-goat, meaning, with the lawyers, having no ear except the ear-hole, or, accord. to El-Kudooree, naturally earless: (Mgh:) and applied to an ear, as meaning small: (S, Msb:) pl. سُكٌّ: applied [to human beings, &c., more commonly to birds, and particularly] to ostriches, (K,) and to birds of the species called قَطًا: (TA:) it is said that every سَكَّآء is oviparous, and every شَرْفَآء is viviparous; the former meaning a female that has no ear (S, O) apparent, or external; (O;) and the latter, “a female that has an ear (S, O) apparent, or external, (O,) though it be slit.” (S.) A rájiz says, لَيْلَةُ حَكّ ٍلَيْسَ فِيهِا شَكُّ

أَحُكُّ حَتَّى سَاعِدِى مُنْفَكُّ

أَسْهَرَنِى الأُسَيْوِدُ الأَسَكُّ [A night of scratching: there is no doubt respecting it: I scratch so that my fore arm, or my upper arm, (for ساعد is used in both of these senses,) is dislocated: the little black thing without ears having rendered me sleepless]: he means the fleas, using the sing. as a gen. n. (TA.) b2: Also Having the ears cut off. (TA.) [This seems to be the primary, though not a usual, signification.] b3: And (assumed tropical:) [Having the ears stopped up: (see 8:) or] deaf. (K.) It is applied in this sense to the ostrich, because [they say that] he does not hear. (Lth, TA.) b4: And الأَسَكُّ was the name of A certain horse. (O, K.) b5: See also سَكٌّ.

مِنْبَرٌ مَسْكُوكٌ [A pulpit] nailed with nails of iron: but also said to be with ش, [i. e. مَشْكُوكٌ,] meaning مَشْدُودٌ [made firm or strong, &c.]. (TA.)

سكن

1 سَكَنَ, (S, Mgh, L, Msb, K,) aor. ـُ (L,) inf. n. سُكُونٌ, (S, Mgh, L, Msb, K,) said of a thing, (S, L,) of a thing that moves, (Mgh, Msb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, (هَدَأَ, Abu-l-'Abbás, L, or قَرَّ, K,) after motion; (Abu-l-'Abbás, L;) its motion [ceased, or] went away; (L, Msb;) and in like manner said of a man, and of a beast: (Abu-l-'Abbás, L:) and said of anything such as wind and heat and cold and the like; of rain; [and of pain;] and of anger; [&c.;] it was, or became, still, calm, tranquillized, appeased, allayed, assuaged, or quelled; [it died away, passed away, or ceased to be: and it remitted, or subsided; became alleviated, light, slight, or gentle:] and said of a man [or beast or the like, and of a voice or sound], he [or it] was, or became, still, or silent. (L.) [Hence,] one says, سَكَنَ الدَّمْعُ, and الدَّمُ, meaning رَقَأَ [The tears, and the blood, stopped, or ceased to flow]. (S and Mgh in art. رقاٌ.) [And one says of heat, and cold, and pain, &c., سَكَنَ عَنْهُ It passed away from him; quitted him. And سَكَنَتِ النَّارُ The fire became extinguished; or became allayed or assuaged; subsided; or ceased to flame or blaze or burn fiercely,] b2: [Hence also, It (a letter) was or became, quiescent; i. e., without a vowel immediately following it; contr. of تَحَرَّكَ.] b3: And سَكَنَ إِلَيْهِ, (Msb, [where the aor. is said to be سَكِنَ, but this is either a mistake or rare, for the aor. accord. to common usage is سَكُنَ, as in the Kur vii.] 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Msb) and سَكَنٌ, (Msb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ; (S and K &c. in art. ركن;) and اِطْمَأَنَّ إِلَيْهِ; (TA in art. طمن;) [and اِعْتَمَدَ عَلَيْهِ; and وَثِقَ بِهِ; &c.; and he inclined to it; syn. مَالَ إِلَيْهِ; and became familiar with it; syn. اِسُتَأْنَسَ بِهِ, and أَلِفَ; agreeably with explanations here following;] namely, a thing: (Msb:) and سَكَنَ إِلَيْهَا, aor. ـُ he trusted to her, or relied upon her, so as to be, or become, easy, or quiet, in mind; &c., as above; syn. اِطْمَأَنَّ إِلَيْهَا; (Ksh and Bd in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا; (Ksh in vii. 189, and the same and Bd in xxx. 20;) and اِسْتَأْنَسَ بِهَا, and أَلِفَ; (Bd in the same two places;) namely, his wife. (Ksh and Bd.) b4: And سَكَنَ الَّدارَ, (S, MA, Mgh, L, Msb, K,) and فِى الدَّارِ, (Mgh, Msb,) and بِالمَكَانِ, (L,) aor. ـُ (L, Msb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ, (MA,) or ↓ سُكْنَى is a simple subst., and the inf. n. is سكن, (Msb, [accord. to which the latter is app. سَكَنٌ, for it is there said that the verb in this case is like طَلَبَ, the unaugmented inf. n. of which is طَلَبٌ, but this inf. n. سَكَنُ I have not found elsewhere, and what is generally used as the inf. n. or quasi-inf. n. of the verb in this case is ↓ سُكْنَى,]) or ↓ سُكْنَى is a subst. in the sense of إِسْكَانٌ, as expl. below, (Mgh,) [or rather it is also a subst. in this sense,] He inhabited, or dwelt or abode in, the house [and the place]. (MA, Mgh.) وَلَهُ مَا سَكَنَ فِى اللَّيْلِ وَالنَّهَارِ, in the Kur [vi. 13], is from السُّكْنَى (Ksh, Bd) or from السُّكُونُ: (Bd:) if from the former, (Ksh, Bd,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAar, Ksh, * Bd, * L, Jel;) meaning, what the night and the day include within their limits: (Ksh, * Bd:) or, if from السُّكُونُ, (Bd,) what is still, or motionless, (Abu-l-'Abbás, Bd, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bd;) app. meaning the creation, collectively, or all created beings. (Abu-l-'Abbás, L.) b5: And سَكَنَ, (L, K,) aor. ـُ (K,) He became such as is termed مِسْكِين [q. v.]; (L, K;) as also سَكُنَ, (K,) and ↓ اسكن, and ↓ تسكّن, and ↓ تَمَسْكَنَ: (L, K:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as also ↓ اسكن, (L,) and ↓ تسكّن, and ↓ تَمَسْكَنَ; (S, * L;) the former of these being the regular form, (S, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ,] like تَمَنْدَلَ from المِنْدِيلُ, and تَمَدْرَعَ from المِدْرَعَةُ; (S, L;) and ↓ استكن, (L, Msb,) and ↓ اِسْتَكَانَ, of the measure اِفْتَعَلَ (L, Msb, K) from المَسْكَنَةُ (L, K) or from السُّكُونُ, (Msb,) with ا added, (L, Msb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Msb, K,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ, signifying “ evil state or condition,” (Msb,) or from الكَيْنُ signifying “ the [piece of] flesh in the interior of the vulva,” because he who is lowly and abject is the most obscure of mankind. (L. [See also arts.

كون and كين.]) 2 سكّنهُ, (S, L, Msb, K,) inf. n. تَسْكِينٌ, (S, L, K,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (S, * L, Msb, K;) namely, a thing: (S, L, Msb:) [and caused it, namely, anything such as wind, and heat, and cold, and the like, as rain, and pain, and anger, to be, or become, still, or calm; stilled, calmed, tranquillized, appeased, allayed, assuaged, or quelled, it; caused it to die away, pass away, or cease to be: and caused it to remit, or subside; to become alleviated, light, slight, or gentle: and caused him, and it, namely, a man or beast or the like, and a voice or sound, to become still, or silent: (see 1, first sentence:)] and ↓ اسكنهُ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ, meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (S and TA in art. رقأ.) b2: [and hence, He made it (a letter) quiescent; i. e., made it to be without a vowel immediately following it; contr. of حَرَّكَهُ.]

A2: تَسْكِينٌ also signifies The straightening a cane, or spear, (صَعْدَة,) with fire [which is termed السَّكَن]. (IAar, L, K.) A3: and The constantly riding a light and swift ass which is termed سُكَيْن. (IAar, L, K.) 3 ساكنهُ, inf. n. مُسَاكَنَةٌ, i. q. جَاوَرَهُ [meaning He lived in his neighbourhood, or near to him]. (TA in art. جور.) 4 اسكن: see 1, near the end, in two places.

A2: اسكنهُ: see 2, first sentence. b2: [Hence,] said of poverty, It made him to be little, or seldom, in motion. (Aboo-Is-hák, L, K.) b3: And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, K.) b4: And اسكنهُ الدَّارَ, (S, L, Msb, K,) or المَنْزِلَ, (MA,) He made him [or gave him] to inhabit the house, or abode; (S, * MA, L, * Msb, * K; *) he lodged him therein. (MA.) 5 تسكّن, said of a man, is from السَّكِينَةُ [i. e. He had, or possessed, or affected, the quality thus termed; meaning he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate; &c.]. (L.) See also Q. Q. 2, below: and see 1, above, near the end, in two places.8 استكن, and its var. or syn. اِسْتَكَانَ: see 1, near the end. Q. Q. 2 تَمَسْكَنَ He affected to be like, or he imitated, such as are termed مَسَاكِين [pl. of مِسْكِينٌ, q. v.]. (IAth, L.) b2: See also 1, near the end, in two places. You say, تَمَسْكَنَ لِرَبِهِ He humbled, or abased, himself to his Lord; or addressed himself with earnest, or energetic, supplication to Him: and ↓ تسكّن is like تَمَسْكَنَ. (Lh, L.) سَكْنٌ, a quasi-pl. n. of ↓ سَاكِنٌ, like as شَرْبٌ is of شَارِبٌ, called by Akh a pl., (L,) The inhabitants, people, or family, of a house or tent; (S, L, K;) a household. (L.) b2: And The collective body of the people of a tribe: one says, تَحَمَّلَ السَّكْنُ فَذَهَبُوا [The collective body of the people of the tribe bound the loads, or burdens, upon their beasts, and went away]. (Lh, L.) b3: See also سَكَنٌ. b4: And see the paragraph here next following.

سُكْنٌ: see سُكْنَى. b2: And see also مَسْكَنٌ, in three places. b3: Also, (L, JM, [thus written in both, and expressly said in the latter to be “ with damm,”]) or ↓ سَكَنٌ, (thus in copies of the K,) or ↓ سَكْنٌ, (thus in the CK,) [but the first is app. the right,] Food, aliment, or victuals, syn. قُوتٌ; (L, K, JM;) like نُزْلٌ meaning “ food (طَعَام, L, JM) of a party alighting to partake of it,” and said to be called سُكْنٌ because by means of it a place is inhabited, like as the نُزْل of an army means the “ appointed rations of an army alighting at a place. ” (L.) سَكَنٌ A thing, (S, L, Msb, K,) of any kind, (S, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (S, L, Msb, K;) and in like manner, a person, or persons, to whom one trusts, &c.: applied in this sense to a family, or wife, (L, Msb,) as well as to property, (Msb,) &c.: (L, Msb:) and hence [particularly] signifying a wife. (L.) One says, [app. using it in this sense, as seems to be indicated by the context in the S,] فُلَانٌ أْبْنُ السَّكَنِ [Such a one is the son of the سَكَن]; and As used to say ↓ السَّكْنِ: (S, L:) accord. to Ibn-Habeeb, one says سَكَن and سَكْن. (L.) And it is said in the Kur [vi. 96], جَعَلَ

أْللَّيْلَ سَكَنًا He hath made, or appointed, the night to be a resource for ease, or quiet. (L.) And in the same [ix. 104], إِنَّ صَلَوَاتِكَ سَكَنٌ لَهُمْ, i. e. [Verily thy prayers for forgiveness are] a cause of ease, or quiet, to them. (Zj, L.) [And ↓ سُكْنَةٌ seems to have a similar meaning: for] ISh says, تَغْطِيَةُ الوَجْهِ عِنْدَ النَّوْمِ سُكْنَةٌ, app. [The covering of the face on the occasion of sleep is a cause of ease, or quiet,] in the case of loneliness, or of fear arising therefrom. (L.) And it is said in a trad., اَللّٰهُمَّ أَنْزِلْ عَلَيْنَا فِى أَرْضِنا سَكَنَهَا, meaning O God, send down upon us, in our land, the succour, or relief, of its inhabitants, [app. alluding to rain,] to which they may trust so as to be easy, or quiet, in mind. (L.) b2: Also i. q. مَسْكِنٌ. (Lh, L, and Ham p. 400.) See the latter word, in three places. b3: And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (S, L, K;) as in the saying [of a rájiz], وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ [And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (S, L,) describing himself as driven to have recourse thereto by the night, and by a moist wind, or a wind cold with moisture; and [afterwards used without any allusion to its being a cause of ease, or comfort,] as in the saying of another, describing a cane, أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ meaning He straightened it with fire and oils. (L.) b4: And Mercy, pity, or compassion. (K, [See also سَكِينَةٌ.]) b5: And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase; &c.]. (K.) A2: See also سُكْنٌ:

A3: and سُكْنَى:

A4: and see سَآكِنٌ.

سَكْنَةٌ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ: pl. سَكَنَاتٌ.] b2: تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

سُكْنَةٌ: see سَكَنٌ.

سَكِنَةٌ A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ. (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ انْقَطَعَتِ الهِجْرَةُ, (S, L, K, *) i. e. Rest ye, or remain ye, at your places, (S, L,) or in your places of habitation or abode, (S, L, K,) for emigration has [ended, having] become no longer needful. (L.) And one says, النَّاسُ عَلَى سَكِنَاتِهِمْ, [virtually] meaning, accord. to Fr, The people are in their right state: (S, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and ↓ سَكَنَاتِهِمْ and نَزَلَاتِهِمْ; but the approved explanation is, [I left them] at their places of habitation, which is that of Th; or, as in the M, their places of alighting, or abode. (L.) b2: Also The part, of the neck, which is the resting-place of the head. (S, L, K.) So in the saying, (S, L,) attributed to several poets, (L,) بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ [With a smiting that removes the heads from their resting-places on the necks]. (S, L.) سُكْنَى is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ: (MA, Mgh, L, JM:) or a simple subst. therefrom: (Msb:) or a subst. in the sense of إِسْكَانٌ, like رُقْبَى in the sense of إِرْقَابٌ: (Mgh:) see 1, in three places: or it is a subst. (S, L, K) also (L) from أَسْكَنَهُ الدَّارَ, (S, L, K,) like as عُتْبَى is from إِعْتَابٌ, (S, L,) and so is ↓ سَكَنٌ, (Lh, L, K,) [which is app. mentioned in the Msb as an inf. n. of the former verb,] signifying, as also ↓ سُكْنٌ, [so in one place, as on the authority of Lth, in the L, and said in the MA to be, like سُكْنَى, an inf. n. of the verb first mentioned above,] The making [or giving] a man a place, or an abode, to inhabit, without rent; (L, and Ham p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى. (L.) b2: See also مَسْكَنٌ, in five places.

سُكَيْنٌ An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, K) in the same sense. (L.) b2: Hence the latter is used as a name for (assumed tropical:) A girl, or young woman, or a female slave, that is of a light, or an active, spirit. (L.) b3: The former also signifies A wild ass. (L.) b4: And السُّكَيْنَةُ is the name of The gnat that entered into the nose of Numrood [or Nimrod]. (L, K.) سَكِينَةٌ (S, L, Msb, K) and ↓ سِكِّينَةٌ (Ks, L, K) and ↓ سَكِّينَةٌ, (L, Msb,) mentioned in the “ Nawádir,” (Msb,) on the authority of Az, (L,) but of a measure of which there is no [other] known instance, (L, Msb,) Calmness, or tranquillity; (S, L, Msb, K;) gravity, staidness, steadiness, or sedateness; (S, L, Msb;) and a quality inspiring reverence or veneration: (Msb:) and, as some say, mercy, pity, or compassion: [see also سَكَنٌ:] and aid or assistance; or victory or conquest: and a thing whereby a man is calmed, or tranquillized: (L:) pl. of the first word سَكَائِنُ. (Har p. 62.) One says of a man who is calm or tranquil, or grave &c., عَلَيْهِ السَّكِينَةُ [Upon him is resting, or abiding, calmness &c.]. (L.) And it is said in a trad., respecting the Prophet, on the occasion of the coming down of revelation, فَغَشِيَتْهُ السَّكِينَةُ, meaning And calmness, or tranquillity, and غَيْبَة [i. e., as here used, absence of mind from self and others by its being exclusively occupied by the contemplation of divine things], came upon him. (L.) And in the Kur [ii. 249], it is said, [with reference to the coming of the ark of the covenant,] فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ, meaning [In which shall be] a cause of your becoming tranquil, [or easy in your minds,] when it cometh to you [from your Lord]: (Zj, L, K:) or, as some say, there was in it a head like that of the cat; when it uttered a cry, victory betided the Children of Israel: (L:) or a thing having a head like that of the cat [and a tail like that of the cat (Bd)], of chrysolite and sapphire, and a pair of wings: (L, K:) or an image like the cat, that was with them among their forces, on the appearance of which their enemies were routed: or an animal having a face like that of a human being, compact [in substance], the rest thereof being unsubstantial like the wind and the air: or the images of the Prophets, from Adam to Mohammad: (Bd:) or the signs, or miracles, with the performance of which Moses was endowed, and to which they trusted so as to be easy, or quiet, in their minds: (L:) or by the تَابُوت to which these words refer is meant the heart, [or rather the chest, i. e. bosom,] and the سكينة is the knowledge, and purity, or sincerity, in the heart [or bosom]. (Bd.) In a trad. of' Alee, respecting the building. of the Kaabeh, it is said, فَأَرْسَلَ اللّٰه إِلَيْهِ السَّكِينَةَ, meaning [And God sent to him] the wind swift in its passage. (L.) سُكَيْنَةٌ fem. of سُكَيْنٌ [q. v.]. (L, K. *) الطُّرَّةُ السُّكَيْنِيَّةُ [The hair over the forehead (of a girl or woman) that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh,] is so called in relation to Sukeyneh the daughter of El-Hoseyn. (S, L, K.) سَكَّانٌ A maker of سَكَاكِين [or knives], (ISd, L, K, *) pl. of سِكِينٌ; (ISd, L;) as also ↓ سَكَاكِينِىٌّ, (ISd, L, K,) which latter is held by ISd to be post-classical, being formed from the pl., whereas by rule it should be formed from the sing. (L.) سُكَّانٌ The ذَنَب, (Lth, S, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PS,) of a ship or boat, (Lth, S, MA, Mgh, L,) by means of which it is rightly directed, (Lth, Mgh, * L,) and made still, or steady; (Mgh, L;) its خَدْف; (AA, L;) i. q. خَيْزُرَانٌ and كَوْثَلٌ [meaning the same, or its tiller]: (A 'Obeyd, L:) it is an Arabic word. (L.) Hence the saying of Tarafeh, (L,) likening to it the elevated neck of a she-camel, as being long, and quick in motion, (EM p. 73,) [and thus app. applying it to the upper and narrow part of a rudder,] كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ (L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.) A2: Also pl. of سَاكِنٌ [q. v.]. (L, Msb.) سِكِّينٌ a word of well-known meaning; (S, Msb, K;) i. e. A knife; (MA, PS;) i. q. مُدْيَةٌ; (L;) as also ↓ سِكِّينَةٌ, (ISd, L, K,) a dial. var., (ISd, L,) occurring in a trad., but the former is that which is commonly known: (L:) so called because it stills the animals slaughtered with it: (Az, L, Msb:) of the measure فِعِّيلٌ: (IDrd, L, Msb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ: (Msb:) it is masc., and sometimes fem.: (Zj, IAmb, * L, Msb, K: *) not heard as fem. by IAar: (L:) held to be only masc. by Az and As and some others: (Msb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ], (Msb,) and as such it occurs in a trad.: (L:) the pl. is سَكَاكِينُ. (ISd, MA, L.) [See an ex. in a prov. cited voce سَلًى.]

سَكِّينَةٌ: see سَكِينَةٌ.

سِكِّينَةٌ: see سَكِينَةٌ: b2: and see also سِكِّينٌ.

سَكَاكِينِىٌّ: see سَكَّانٌ.

سَاكِنٌ Still, motionless, stationary, in a state of rest, quiet, calm, or unruffled: [applied to a letter, quiescent; i. e. without a vowel immediately following it:] still, calm, tranquil, becoming appeased or allayed or assuaged or quelled; [dying away, passing away, or ceasing to be: remitting, or subsiding; becoming alleviated, light, slight, or gentle:] still, or silent. (L. [See its verb, سَكَنَ, first sentence.]) b2: Inhabiting, dwel-ling, or abiding; an inhabitant, or a lodger: (L, Msb:) and ↓ سَكَنٌ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ. (L, Msb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (S, L.) And سُكَّانُ الدَّارِ signifies The Jinn, or Genii, inhabiting the house. (L. [Respecting the custom of sacrificing an animal to the Jinn on the occasion of buying a house, in order to prevent any injury from the Jinn thereof, see ذِبْجٌ. The belief that houses are inhabited by Jinn obtains among the Arabs in the present day.]) See also سَكْنٌ. b3: [Other meanings are indicated by explanations of its verb.]

أَسْكَنُ More, and most, still, &c.]

مَسْكَنٌ and مَسْكِنٌ; (S, L, Msb, K;) the people of El-Hijáz say the former, (S, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (S, L, K;) a house, or a tent; (S, L, Msb;) pl. مَسَاكِنُ: (Msb:) and ↓ سَكَنُ signifies the same as مَسْكِنٌ, [thus in the Kur xvi. 82,] (Lh, L, and Ham p. 400,) as also ↓ سُكْنَى, (Lh, L,) and ↓ سُكْنٌ: you say, دَارٌ فِيهَا

↓ سَكَنٌ and ↓ سُكْنٌ, i. e. ↓ سُكْنَى [or مَسْكَنٌ, meaning A house in which is a place of habitation, or a lodging]: (L: [↓ سَكَنٌ and ↓ سُكْنٌ are there mentioned as syn., each of them, with مَسْكَنٌ and سُكْنَى, but in different places; and I incline to think that سُكْنٌ thus mentioned may be a mistranscription for سَكَنٌ: I have not found it elsewhere in this sense:]) and ↓ دَارِى لَكَ سُكْنَى, in which the last word is [said to be] virtually in the accus. case, as a denotative of state, meaning [My house is for thee,] as made [or given] to be inhabited, or as being inhabited: (Mgh:) or ↓ لَكَ دَارِى هٰذِهِ سُكْنَى, meaning To thee this my house is a lent dwelling-place: and المَرْأَةِ ↓ سُكْنَى means The wife's dwelling-place in which the husband lodges her. (L.) مَرْعًى مُسْكِنٌ Abundant pasturage, [that causes people to abide in it,] not requiring to go away; like مُرْبِعٌ and مُنْرِلٌ. (L.) b2: أَصْبَحُوا مُسْكِنِينَ They became in the state termed مَسْكَنَةٌ. (L, K.) مَسْكَنَةٌ (L, Msb, K) The state of him who is termed مِسْكِينٌ: primarily, lowliness, humility, or submissiveness: and meaning also lowness, abjectness, ignominiousness, abasement, or humiliation; and paucity of property; and an evil state or condition; also poverty of mind; and weakness; (IAth, L:) it is from السُّكُونُ [an inf. n. of سَكَنَ meaning as expl. in the first sentence of this art.]. (L.) مُسْكَانٌ, meaning “ an earnest,” or “ earnest money,” and of which [as well as of مِسْكِينٌ] the pl. is مَسَاكِينُ, belongs to art. مسك. (TA.) مِسْكِينٌ (S, Mgh, L, Msb, K, &c.) and مَسْكِينٌ, (L, Msb, K,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ, (L,) of the dial. of Benoo-Asad, (L, Msb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ, (Msb,) of the measure مِفْعِيلٌ (L) from السُّكُونُ, because the person to whom it is applied trusts to, or relies upon, others, so as to be, or become, easy, or quiet, in mind: (Mgh, L, Msb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ [O God, make me to live lowly, and make me to die lowly, and gather me among the congregation of the lowly]: (Mgh, * L:) and hence it sometimes applies to him who possesses little and [sometimes] to him who possesses much: (L:) sometimes, (S,) it signifies (S, IAth, L, Msb, K) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (S, IAth, L, Msb, K;) and weak; (S, L, K;) and subdued, or oppressed; though possessing riches or competence: (Msb:) [therefore] Sb says, it is one of the words expressive of pity, or compassion; [and as such may be rendered poor;] you say, مَرَرْت بِهِ المِسْكِينَ [I passed by him, I mean the poor man], putting it in the accus. case by the implication of أَعْنِى, though it may be in the genitive case as a substitute [for the pronoun], and in the nom. case by the suppression of هُوَ meant to be understood: (L:) in other cases, (S,) it is syn. with فَقِيرٌ, (S, L, Msb,) meaning (Msb) destitute, i. e. possessing nothing: (L, Msb, K:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Msb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, K) for him (K) or for his family: (L:) or caused by poverty to have little power of motion; (L, K;) thus expl. by Aboo-Is-hák; but this is improbable; for مسكين has the meaning of an active part. n., and his explanation [like one of the others mentioned above] makes it to have that of a pass. part. n.: (L:) Yoo says the like of ISk: (Msb:) he used to say that the مسكين is in a harder condition than the فقير: (S, L, * Msb: *) he says, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين; (S, L, * Msb;) but 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, by reason of his distance from his people and his home; and that he does not think he meant anything but that: (L:) [J also adds,] it is said in a trad. that the مسكين is not he whom a mouthful or two mouthfuls will turn back, or away, but is only he who does not beg, and who is not known so that he may be given [anything]; (S;) but Ziyádet-Allah Ibn-Ahmad says that the فقير is he who sits in his house, not begging, and the مسكين is he who begs and is given; and hence it is argued that the latter is in a better condition than the former; though it indicates that the former is more highminded than the latter: (L:) accord. to As, the مسكين is better in condition than the فقير; and this is [said to be] the right assertion, (Mgh, L, Msb,) for the pl. of the former is applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Msb;) but they may have been thus termed because they were humbled and abased by the tyranny of the king who took every ship, or boat, that he found upon the sea, by force; (L;) and it is said that these men were hirers, not owners, of the vessel: (TA voce فَقِيرٌ, q. v.:) 'Alee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Kur [ix. 60], where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين; for you will find the classes to be there mentioned in such an order that the second is better in condition than the first, and the third than the second, and in like manner the fourth and the fifth and the sixth and the seventh and the eighth: and he says that the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير: (L:) or when these two words are used together, they differ in signification; and when used separately, they [sometimes] signify the same: (El-Bedr El-Karáfee, TA in art. فقر:) [see more voce فَقِيرٌ:] a woman is termed مِسْكِينَةٌ (Sb, S, L, Msb, K) and مِسْكِينٌ also; (S, L, K;) the former by way of assimilation to فَقِيرَةٌ; (Sb, S, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (S, Msb;) or, as Abu-l-Hasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ, (S, L, K,) applied to men, (K,) or to a company of people, (S, L,) and مِسْكِينَاتٌ applied to female. (S, L, K.)

فرو

2 فرّى الجُبَّةَ, inf. n. تَفْرِيَةٌ, He furred, or lined with fur, the garment called جُبَّة: see the pass. part. n., below.]4 افرى He was, or became, abundant in cattle, or other property: like أَثْرَى. (M in art. ثرو.

[See فَرْوَةٌ, last sentence.]) 8 افترى فَرْوًا He wore فَرْو [i. e. fur]: (S, M, K:) [and so, app., افترى alone: see مُفْتَرٍ, below.]

فَرْوٌ signifies A certain thing that is worn; (S, Msb;) as also ↓ فَرْوَةٌ: (Msb:) each of these is a word of well-known meaning: (M:) [but the former is properly a coll. gen. n., and ↓ فَرْوَةٌ is its n. un.; agreeably with what here follows:] الفَرْوُ is well known [as being fur]; and ↓ فَرْوَةٌ is the appellation applied when it is [a furred garment] like the جُبِّة: (Lth, T:) and signifies also a skin, but not unless having upon it وَبَر [i. e. fur, or soft hair,] or wool: (T:) [in general,] this latter word signifies, (K, TA,) and some say the former also, (TA,) a kind of garment, well known, (K, TA,) lined with the skins of various species of animals, the most highly esteemed whereof is the سَمَّور [or sable], tanned, and sewed together; this garment being worn for preservation from the cold: (TA:) فِرَآءٌ is the pl. (S, M, Msb, TA) of mult., and the pl. of pauc. is أَفْرٍ: so says Aboo-'Alee El-Kálee. (TA.) فَرْوَةٌ: see the next preceding paragraph, in three places. b2: Also The scalp, or skin of the head: (S, Msb, K:) or فَرْوَةُ الرَّأْسِ signifies the scalp, or skin of the head, with the hair thereof, (Lth, T, M, Mgh,) of a man, and of other than man: (M:) or the upper part of the head: (M, TA:) and one says, ضَرَبَهُ عَلَى أُمِّ فَرْوَتِهِ meaning [He struck him upon] his هَامَة [crown, &c.]. (TA.) [Hence,] it is metaphorically applied, in a trad., to (tropical:) The skin of the face. (TA.) b3: and (tropical:) A woman's [head-covering such as is called]

خِمَار, (Mgh, K, TA,) or [such as is called] قِنَاع; occurring in a trad.; (Mgh, TA;) metaphorically applied thereto. (Mgh.) b4: And (assumed tropical:) A crown, such as is worn by a king: (Z, K, * TA:) [said to be] so called because made of skins. (TA.) b5: and A [garment of the kind called] جُبَّة of which the two sleeves have been tucked up. (K.) b6: and The half of a [garment such as is called] كِسَآء

made of the soft hair of camels; (K, TA;) now known by the appellation of جبة [evidently a mistranscription, app. for خِبَّة, q. v.]. (TA.) b7: and A [bag such as is termed] وَفْضَة [q. v.], (K, TA,) [i. e.] like the خَرِيطَة, made of skin, (TA,) in which the beggar puts his alms. (K, TA.) and hence, (TA,) ذُو الفَرْوَة means The beggar. (K, TA.) b8: And A portion of herbage collected together and dry. (S, K.) b9: And Waste, or uncultivated, land, having in it no herbage (T, K) and no بَرَش [or maculæ, or spots differing in colour from the rest]. (T.) b10: أَبُو فَرْوَةٍ signifies The بَلُّوط [here meaning chestnut, which is called in Egypt ابو فروة in the present day]; of the dial. of Egypt: it is thus called because within its husk is what resembles the soft hair of camels. (TA.) A2: Also i. q. ثَرْوَةٌ, (Fr, As, ISk, T, S, M, Msb, K,) and غِنًى; (S, K;) [i. e. Abundance, and richness &c.;] accord. to Yaakoob [i. e. ISk], (M,) formed from ثَرْوَةٌ by substitution (S, M) of ف for ث: (M:) one says, إِنَّهُ لَذُو ثَرْوَةٍ مِنَ المَالِ and فَرْوَةٍ, both meaning the same [i. e. Verily he is a possessor of abundance of property]; (T, S; [in some copies of the latter, فِى المَالِ;]) so says ISk, (T,) or Fr; (S;) and As says the like: (S:) the latter says, فُلَانٌ ذُو فَرْوَةٍ and ثَرْوَةٍ, meaning Such a one is a possessor of abundant property. (T.) فَرَّآءٌ A manufacturer of فِرَآء [i. e. furs, or furred garments]: b2: and A seller thereof. (TA.) جُبَّةٌ مُفَرَّاةٌ [A furred جبّة;] a [garment of the kind called] جبّة upon which is a فَرْوَة [or fur, i. e., that is lined therewith].

مُفْتَرٍ [act. part. n. of 8]. المُفْتَرِى لَا يَجِدَ البَرْدَ [The wearer of fur will not feel the cold] is a saying of the Arabs. (TA.) Quasi فروز Q. Q. 1 فَرْوَزَ see in art. فرز.

حيل

1 حَالَ, aor. ـِ inf. n. حُيُولٌ It became altered, or changed: (K:) a dial. var. of حال, aor. ـُ inf. n. حُؤُولٌ. (TA.) b2: حال المَآءُ, aor. as above, The water remained, or stagnated, and collected; or remained long, and became altered; or became yellow and altered; in the bottom of a valley. (TA.) 4 مَا أَحْيَلَهُ a dial. var. of ما أَحْوَلَهُ. (Fr, S.) See 4 (last sentence) in art. حول.5 تحيّل: see 8 in art. حول.

حَيْلِ حَيْلِ A cry with which goats are chidden. (K.) حَيْلٌ Water that remains, or stagnates, and collects, or that remains long, and becomes altered, or that becomes yellow and altered, in the bottom of a valley: pl. [of pauc.] أَحْيَالٌ and [of mult.]

حُيُولٌ. (K.) A2: Also a subst. from الاِحْتِيَالُ; (S, K;) and so ↓ حِيلَةٌ, with kesr; (S;) or ↓ حَيْلَةٌ [perhaps a mistake for حِيلَةٌ]; (K;) and ↓ مَحَالَةٌ, and ↓ مَحَالٌ. (Az, S.) [See حِيلَةٌ in art. حول.) b2: Strength, power, might, or force; syn. قُوَّةٌ; as also حَوْلٌ; (TA;) of which it is a dial. var. (S, Msb.) So in the saying, لَا حَيْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ. (S, * Msb, TA. [See حَوْلٌ.]) So, too, in the phrase, in a form of prayer, اَللّٰهُمَّ ذَا الحَيْلِ الشَّدِيدِ [O God, Possessor of great might]: perverted by the relaters of traditions into ذا الحَبْلِ, with ب. (TA.) If it be a contraction of حَيّلٌ, originally حَيْوِلٌ, its proper place is art. حول: otherwise, this is its proper place. (TA.) حَيْلَةٌ A large number of goats: (S:) or a herd of goats: and a flock of sheep. (K.) b2: Stones rolled down from the side of a mountain to its bottom until they become many: (K:) or an overhanging mass of rock that falls down from the head of a mountain to its bottom. (Abu-l-Mekárim, O.) A2: See also حَيْلٌ.

حِيلَةٌ: see حَيْلٌ, above; and see art. حول.

حِيَلِىٌّ: see its syn. حُوَّلٌ, in art. حول.

حَيْلُولَةٌ an inf. n. of حَالَ, [aor. ـُ (Mgh and Msb in art. حول,) like كَيْنُونَةٌ [&c.]. (Mgh in that art. [See 1 in that art.]) حِيَالٌ; and حِيَالَهُ and بِحِيَالِهِ: and عَلَى حِيَالِهِ: see art. حول.

حَيِّلٌ: see 4 in art. حول, in the latter half of the paragraph.

حَيَّالٌ: see its syn. حُوَّلٌ, in art. حول.

أَحْيَلُ: see art. حول.

مَحَالٌ: see حَيْلٌ, above; and see حِيلَةٌ in مَحَالَةٌ: art. حول.