بخر

1 بَخَرَتِ القِدْرُ, (Msb, K,) aor. ـُ (Msb,) or ـَ (K,) inf. n. بَخْرٌ (Msb, K) and بُخَارٌ, (TA,) The cooking-pot sent up fume, vapour, steam, or an exhalation. (Msb, K. *) A2: بَخِرَ, (S, K,) aor. ـَ (K,) inf. n. بَخَرٌ, (TA,) He had a stinking mouth [or breath; he exhaled a stinking, or fetid, odour from his mouth]. (S, L, K.) You say, بَخِرَتٌ عَلَيْنَا She exhaled a stinking, or fetid, odour upon us from her mouth. (A. [But in my copy of that work, and in the TA, it is erroneously written بَخَرَتْ.]) And بَخِرَ الفَمُ, aor. and inf. n. as above, The mouth stank; exhaled a stinking, or fetid, odour. (Msb.) [See بَخَرٌ, below.]2 بخّرت She perfumed [or rather fumigated her own or another's person or clothes &c. with بَخُور]. (A.) 4 ابخرهُ It (a thing) caused him to have a stinking mouth [or breath]. (K, * TA.) 5 تبخّر (S, K, &c.) He fumigated himself with perfume or the like; (TA;) with بَخُور. (S, A, K.) One says, فُلَانٌ يَتَبَخَّرُ وَ يَبَخْتَرُ [Such a one fumigates himself with perfume, and walks with an elegant and a proud and self-conceited gait, with an affected inclining of his body from side to side]. (A.) بَخَرٌ Stench, or fetor, of the mouth [or breath] (S, A, K) &c.: (AHn, K:) and any odour that rises and diffuses itself, (K, TA,) whether stinking or not; as also ↓ بُخَارٌ. (TA.) بُخَارٌ [Fume, vapour, steam, or exhalation;] what rises from water, like smoke; (S;) any fume (K, TA) that rises and diffuses itself (TA) from what is hot, (K, TA,) or from hot water; (TA;) anything that rises and diffuses itself from hot water or from damp earth: pl. أَبْخِرَةٌ and بُخَارَاتٌ. (Msb.) b2: Also The stench of a noiseless emission of wind from the anus. (TA.) b3: See also بَخَرٌ.

بَخُورٌ Incense, or a substance for fumigation; syn. دُخْنَةٌ; (Msb;) that with which one fumigates himself: (S, A, Msb, K:) aloes-wood used for that purpose. (TA in art. قتر.) b2: بَخُورُ مَرْيَمَ [Arthanita, or sow-bread; the common cyclamen; also called الوَلْفُ; the latter name, accord. to Golius, on the authority of Zeyn El-'Attár, given to it by the Syrians;] a certain plant, (K,) originally called عَرْطَنِيثَا; hot; dry; (TA;) having the property of clearing the complexion, or skin; aperient; diuretic; (K;) laxative; (TA;) and very useful: (K:) it is a laxative when used in the form of a suppository, or applied as a liniment below the navel. (TA.) أَبْخَرُ Having a stinking mouth [or breath]: (S, Msb, K:) fem. بَخْرَآءُ: and pl. بُخْرٌ. (Msb.) مَبْخَرَةٌ A thing that occasions one's knowing, or inferring, or suspecting, stench, or fetor, of the mouth [or breath; a cause of stench, or fetor, of the mouth or breath]: such is said to be the sleeping between daybreak and sunrise, or in the first part of the day. (TA.) مِبْخَرَةٌ A vessel for fumigation; a censer; syn. مِجْمَرَةٌ [q. v.: pl. مَبَاخِرُ]. (Msb in art. جمر.) مُبَخَّرٌ A garment perfumed [or rather fumigated with perfume]. (A.) مَبْخُورٌ [Affected by the fumes of wine &c.; or] affected with pain and headache occasioned by wine, or with the remains of intoxication. (IAar, K.)

بلغ:
بَلَغ (بإضمار غايته): بذل جهده في عمل شيء، ففي كليلة ودمنة (ص239): وابلغ لك في الكرامة. وفي (ص211): وذلك يمنعني من كثير مما أريد أن أبلغه من كرامتك. - وبلغ (بإضمار غايته أيضاً): وصل أعلى مراتب الشرف، ففي أخبار (ص25) شرف وبلغ - (وبإضمار غايته أيضا: يقال بلغت الأموال أي صارت من الكثرة بحيث وجبت عليها الزكاة (معجم الماوردي) وبلغ بفلان: رفعه إلى مراتب الشرف (أخبار 82). بَلَّغ بالإضمار: أوصله إلى غايته (معجم البيان، أخبار ص76) - وبلغ (بالإضمار): روى حديث الرسول (المقري 2: 663).
وبَلّغ: أعاد أقوال الإِمام (انظر مُبَلّغ) (مملوك 2، 2: 72) وفي لب الألباب 252 فسرت كلمة المُكَبِّرِ ب ((المُبْلِغ)) تكبير الإمام ولكن يجب تصحيحها ب ((المبَلِّغ)) ومثله في كوزج طرائف، ففي ص119: وكان القاضي يُبْلِغ عند التكبير، قلها: يُبَلِّغ.
وبَلَّغ: أملى كتاباً (همبرت 107) - وبلَّغهم الأمر: عرضه عليهم (بوشر) - وبلغ الحاكم شيئاً: شكاه إليه، ووشى به إلى الحاكم (بوشر).
بالغ: غالى، أفرط (بوشر) يقال بالغ في وصف الشيء أي غالى وأفرط في وصفه (بوشر) وفي نفس المعنى يقال: بالغ في شيء، ففي النويري أسبانيا 448: وله مناقب كثيرة بالغ أهل الأندلس فيها حتى قالوا يشبه بعمر بن عبد العزيز - وبالغ الثمنَ: غالى فيه. ففي حيان - بسان (تعليقاتي 181): وهو أول من بالغ الثمن بالأندلس في شراء القينات. وقد أشرت هناك، لكيلا يظن أن الصواب بالغ في الثمن، إذ ليس في مخطوطة ب كلمة ((في)) وأن فوك يذكر في معجمه (انظر: excedere) بالغ متعدياً إلى المفعول.
بَلَغ: زهرى، مرض عضو التناسل (بلجراف 2: 31).
بُلْغَة: تجمع على بُلْغات (فوك) أو بُلَغ (بوشر) أو بلاغي (دومب): وهي في المغرب نعل يتخذ من الحلفاء (فوك وفيه: avarca d'esparl أي نعل من الحلفاء) ويذكر ابن عبد الملك (ص166و) في ترجمته لابن عسكر مؤرخ ملقة (ولد نحو سنة 584 وتوفي سنة 636) شعراً لهذا العالم ((في صفة النعل المتخذة من الحلفآء وهي التي يسميها أهل الأندلس ومن صاقبهم من أهل العدوة بالبُلْغة (كذا) وهي من قصيدة طويلة في مدح المأمون أبي العلاء بن المنصور من بني عبد المؤمن، وفيها يقول:
لتبليغها المضطر تدعى ببلغة ... وإن قست بالتشبيه شبهتها نعلا
ولا تزال كلمة بلغة تستعمل اليوم في المغرب وفي مصر. وتنطق بُلغة بالضم (عوادة 598 بوشر) والأكثر بَلْغة بالفتح، ويطلقونها على ضرب من الأحذية تشبه أحذيتنا، إذ أن إمام قسطنطينية يقول: وأما البلغة فهي تقرب من النعل الرومي (معجم البربر، عوادة 598 براكس 4، وعند بوشر bottine) أو يطلق على الخف أو البابوج (سندوفال 308، فلوجل 67: 26 صفة مصر 18، القسم الثاني ص388).
بلاغ: إدراك (بوشر، دى ساسي طرائف 2: 66).
وبلوغ، وبلاغ السن: سن البلوغ (بوشر).
وبلاغات: أخبار، وشايات، ففي ابن القوطية ص44و: ((بلغت الوزراء وأكابر الناس عنه بلاغات منكرة)).
بليغ، أسلوب بليغ: رصين يبلغ أثره إلى النفس، ومؤثر (بوشر) وجرح بليغ: بالغ، عميق (ألف ليلة 1: 82) وبليغاً: بالغاً عميقاً مميتاً (بوشر).
بلوغه: لقلق (أبو الوليد 786) وهي صيغة أخرى لكلمة ((بُلُّوجة)) انظر الكلمة.
بالغ: عبد بلغ الخامسة عشر أو جاوزها (بركهارت نوبية 210 وانظر دسكيراك 506) وجرح بالغ: جرح عميق (بوشر) وشديد بالغ: عظيم الشدة والقوة (بوشر) وقاصر بالغ: شيء نهائي. (الكالا وفيه final cosa) والقاصر بالغ أي والنتيجة وللانتهاء من الأمر (الكالا).
الابالغي (تركية): تروته، سمك منقوش.
أَبْلَغ: أحسن بياناً (بوشر) وابلغ غاية: أقصى درجة (بوشر).
تبليغ = تعريف: إعلام، إشعار، تأشيرة الموظف (ابن بطوطة 3: 407).
وتبليغ: عند البلاغيين يراد به أن الشاعر استعمل الحشو من الكلام ليتوصل به إلى اقامة الوزن (معجم بدرون).
مَبْلَغ: مقدار من المال، حصة، سهم، سفتجة (بوشر).
مُبَلَّغ: الذي بُلِّغ أي أعلم بأمر والذي استلم أمراً (ابن بطوطة 3: 427) وأرى أن ترجمتها صحيحة ولذلك فإني أرى أن يكون النص ((يُنْكِر الُبَلَّغ)) بدل ((يُنْكَر المُبلِغ)).
مُبَلِّغ: شارح (أو مقرر) للدعاوى (بوشر) وواش، نمام - ومبلغ الحاكم: مخبر، عين، مرشد (إلى أصحاب الجرائم) (بوشر) - والموظف الذي يكتب التأشيرة (ابن بطوطة 3: 407) - والموظف في المسجد الجامع يعيد بصوت جهوري بعض ما يقال لإقامة الصلاة وبعض ما يقوله الإمام أو الخطيب (مملوك 2، 2: 79، وانظر صفة مصر 12: 228 وبرتون 1: 298).
مُبالغ: من يبالغ في أمر، مغالٍ - ومسهب، مفرط في الشرح، ومبهرج الكلام المفرط في تفخيمه، والمتكلف للكلام (ضد طبيعي، تلقائي) (بوشر).

بلغ

1 بُلُوغٌ [inf. n. of بَلَغَ] and إِبْلَاغٌ [inf. n. of ↓ ابلغ, but it seems that ابلاغ is here a mistranscription for بَلَاغٌ, which is, like بُلُوغٌ, an inf. n. of بَلَغَ, and this observation will be found to be confirmed by a statement immediately following this sentence,] signify The reaching, attaining, arriving at, or coming to, the utmost point of that to which, or towards which, one tends or repairs or betakes himself, to which one directs his course, or which one seeks, pursues, endeavours to reach, desires, intends, or purposes; whether it be a place, or a time, or any affair or state or event that is meditated or intended or determined or appointed: and sometimes, the being at the point thereof: so says Abu-1-Kásim in the Mufradát. (TA: [in which it is said, in the supplement to the present art., that بَلَاغٌ signifies The reaching, attaining, arriving at, or coming to, a thing.]) You say, بَلَغَ المَكَانَ, (S, K,) and المَنْزِلَ, (Msb,) [aor. ـُ inf. n. بُلُوغٌ (S, K) [and بَلَاغٌ, as shown above], He reached, attained, arrived at, or came to, (S, Msb, K,) the place, (S, K,) and the place of abode: (Msb:) and (so in the S, but in the K “ or,”) he was, or became, at the point of reaching it, attaining it, &c. (S, K.) فَبَلَغْنَ أَجَلَهُنَ, in the Kur [ii. 232], means And they have fully attained, or ended, their term. (Msb.) But فَإِذَا بَلَغْنَ أَجَلَهُنَّ, in the same [lxv. 2], means And when they are near to attaining, or ending, their term: (S, TA:) or are at the point of accomplishing their term. (Msb, TA.) It has the first of the meanings explained above in the phrase, بَلَغَ أَشُدَّهُ [Kur xii. 22 &c., He attained his manly vigour, or full maturity, &c.]. (TA.) And in بَلَغَأَرْبَعِينَ سَنَةً [Kur xlvii. 14, He attained the age of forty years]. (TA.) and in بَلَغَ مَعَهُ السَّعْىَ [Kur xxxvii. 100, He attained to working with him]. (TA.) In the Kur [iii. 35], occurs the phrase, وَقَدْ بَلَغَنِىَ الكِبَرُ [When old age hath come to me, or overtaken me]: and in another place [xix. 9], وَ قَدْ بَلَغْتُ مِنَ الكِبَرِ عُتِيًّا [And I have reached the extreme degree of old age: so explained in the Expos. of the Jel]: phrases like أَدْرَكَنِىَ الجَهْدُ and أَدْرَكْتُهُ. (Er-Rághib, TA.) You say also, مَا بَلَغَ ↓ لَزِمَهُ ذٰلِكَ بَالِغًا with the accus. case as a denotative of state; meaning [That clave to him, or adhered to him, &c.,] rising to its highest degree or point; from بَلَغَ المَنْزِلَ, explained above. (Msb.) [But مَا بَلَغَ ↓ بَالِغًا more frequently means Whatever point, degree, amount, sum, quantity, number, or the like, it may reach, attain, arrive at, come to, or amount to.] And ↓ بَلَغَ فُلَانٌ مَبْلَغَهُ and ↓ مَبْلَغَتُهُ [Such a one reached, or attained, his utmost point or scope or degree]. (TA.) And ↓ بَلَغَ فِى العِلْمِ المَبَالِغَ [He attained, in knowledge, or science, the utmost degrees of proficiency]. (TA.) And بَلَغَ فِى

↓ الجَوْدَةِ مَبْلَغًا [It reached a consummate degree in goodness]. (S, K, * TA.) And بَلَغَ مِنَ الجَوْدَةِ

↓ مَبْلَغًا [He attained a consummate degree of goodliness]: said of a boy that has attained to puberty. (O, TA.) And بَلَغَ غَايَتَهُ فِى الطَّلَبِ [He did his utmost, or used his utmost power or ability, in seeking to attain an object]. (Msb in art. جهد.) And بَلَغَ أَقْصَى مَجْهُودِ بَعِيرِهِ فِى السَّيْرِ [He exerted the utmost endeavour, or effort, or power, or strength, of his camel, in journeying]. (S in art. نكث.) And بَلَغَ جَهْدَ دَابَّتِهِ i. q. جَهَدَهَا [He jaded, harassed, distressed, fatigued, or wearied, his beast]: (K in art. جهد:) and in like manner, بَلَغَ مَشَقَّتَهُ and بَلَغَ مِنْهُ المَشَقَّةَ i. q. جَهَدَهُ [and شَقَّ عَلَيْهِ, i. e. He, or it, jaded him, harassed him, &c.; ditressed him, afflicted him, oppressed him, overpowered him: thus in each of these instances, as in many similar cases, the verb with the inf. n. that follows is equivalent to the verb of that inf. n.]. (Msb in art. جهد.) [And, elliptically, بَلَغَ مِنْهُ i. q. بَلَغَ مِنْهُ المشَقَّةَ , explained above: and often meaning It took, or had, an effect upon him; it affected him: frequently said of wine and the like: and of a saying; as in the Ksh and Bd in iv. 66, where يَبْلُغُ مِنْهُمْ is followed by وَيُؤَثِرُ فِيهِ as an explicative: see also بَلِيغٌ.] and بَلَغْتَ مِنَّا البُلَغِينَ, (S, K,) and البِلَغِينَ, and كُلَّ مَبْلَغٍ: (K:) see البُلَغِينَ below. And بَلَغْتُ مِنَ الأَمْرِ المَشَقَّةَ [I experienced distress from the affair, or event]. (TA in art. مض.) [See also an ex. voce إِبِدٌ. بَلَغَنِى also signifies It has come to my knowledge, or been related to me, or been told me; or it came to my knowledge, &c.: and in this case it is generally followed by أَنَّ, or by أَنْ as a contraction of أَنَّ: for exs., see these two particles. And in like manner, بَلَغَنِى عَنْهُ Information has come to me, or information came to me, from him, or concerning him, that such a thing has happened, or had happened.] And بَلَغَ said of a letter or writing, inf. n. بَلَاغٌ and بُلُوغٌ, It reached, arrived, or came. (Msb.) And said of a plant, or of herbage, It attained its full growth: (TA:) and of a tree, such as a palm-tree &c., its fruit became ripe: (AHn, TA:) and of fruit, it became ripe. (Msb.) Also, said of a boy, (T, S, M, &c.,) aor. ـُ inf. n. بُلُوغٌ, or, as IKoot says, بَلَاغٌ, (Msb,) He attained to puberty, virility, ripeness, or maturity; syn. أَدْرَكَ, (T, S, Msb, K,) and اِحْتَلَمَ; (M, Msb;) and attained a consummate degree of goodliness (بَلَغَ مِنَ الجَوْدَةِ مَبْلَغًا): (O, TA:) as though he attained the time of the writing of his marriage-contract, and of his having duties or obligations imposed upon him: (TA:) and in like manner one says of a girl, بَلَغَ, (T, TA,) or بَلَغَتْ. (TA.) b2: بَلَغَ اللّٰهُ بِهِ [God caused him to reach, attain, arrive at, or come to, his appointed end, or term of life; أَجَلَهُ, or the like, being understood]. (TA.) You say, بَلَغَ اللّٰهُ بِكَ أَكْلَأَ العُمُرِ, i. e. [May God cause thee to reach, or attain,] the extreme, or most distant, period of life! (S and TA in art. كلأ.) And فَعَلْتُ بِهِ مَا بَلَغَ بِهِ الأَذَى وَ المَكْرُوهْ [I did with him that which caused him to come to what was annoying, or hurtful, and evil]. (TA.) And بَلَغَ بِهِ البِلَغِينَ: see the last word of this phrase below. b3: بُلِغَ, like عُنِىَ, He (a man) was, or became, jaded, harasssed, distressed, fatigued, or wearied. (K.) A2: بَلُغَ, [aor. ـُ (S, Msb, K,) inf. n. بَلَاغَةٌ, (S, Msb,) He was, or became بَلِيغ, i. e. فَصِيح [more properly signifying chaste, or perspicuous, in speech, but here meaning eloquent]; (S, * Msb, K;) and sharp, or penetrating, or effective, in tongue; (Msb;) attaining, by his speech, or diction, the utmost scope of his mind and desire. (K, * TA.) The difference between بَلَاغَةٌ and فَصَاحَةٌ is this: that the latter is an attribute of a single word and of speech and of the speaker; but the former is an attribute only of speech and the speaker: (Kull:) بلاغة in the speaker is A faculty whereby one is enabled to compose language suitable to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness, or perspicuity, or eloquence, thereof: in language, it is suitableness to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness or perspicuity, or eloquence, thereof. (KT.) 2 تَبْلِيغٌ and ↓ إِبْلَاغٌ [inf. ns. of بلّغ and ابلغ] signify The causing to reach, attain, arrive, or come; bringing, conveying, or delivering: (S, K, TA:) the former is the more common. (Er-Rághib, TA.) [You say, بلّغهُ المَكَانَ He caused him, or it, to reach, attain, arrive at, or come to, the place. And بلّغهُ مَقْصُودَهُ He caused him to attain his object of aim or endeavour &c.] and بَلَّغْتُ الرِّسَالَةَ [I brought, conveyed, or delivered, the message]. (S.) And بلّغهُ السَّلَامَ, (Msb,) and الخَبَرَ, (TA,) as also ↓ ابلغهُ, (Msb, TA,) He brought, conveyed, delivered, or communicated, to him the salutation, (Msb,) and he brought, &c., or told, to him the news, or information. (TA.) [and بَلَّغَنِى عَنْ فُلَانٍ He told me from such a one, or on the part of such a one, some piece of information, or that some event had happened, &c.]

A2: بلّغ الفَارِسُ, (S, A, K,) inf. n. تَبْلِيغٌ, (K,) The horseman stretched forth, or extended, his hand, or arm, with the rein of his horse, [or gave the rein to his horse,] in order that he might increase in his running. (S, A, K.) A3: بلّغ الشَّيْبُ فِى رَأْسِهِ Hoariness began to appear on his head; accord. to IAar; as also بلّع, with the unpointed ع: the Basrees assert that the former is a mistranscription; but it is related as heard from Th, by Aboo-Bekr Es-Soolee. (TA.) 3 بالغ, (S, Msb, K, &c.,) inf. n. مُبَالَغَةٌ (JK, K, &c.) and بِلَاغٌ, (K.) He exceeded the usual, or ordinary, or the just, or proper, bounds, or degree, in a thing; acted egregiously, or immoderately, or extravagantly, therein: (KL:) he strove, or laboured; exerted himself, or his power or efforts or endeavours or ability; employed himself vigorously, strenuously, laboriously, sedulously, earnestly, with energy or effectiveness; took pains, or extraordinary pains: (K, TA:) he did not fall short of doing what was requisite, or what he ought; did not flag, or was not remiss: (S, K, TA:) he exerted unsparingly his power or ability, or effort or endeavour, or the utmost thereof: (Msb:) he accomplished, or did, or attained, the utmost of his power or ability, or effort or endeavour; he did his utmost: (JK:) فِى أَمْرٍ [in an affair]: (S, K, TA:) or فِى كَذَا, meaning in the pursuit of such a thing. (Msb.) بالغ فِى كَذَا may be rendered as above, or He did such a thing much, exceedingly, egregiously, extraordinarily, immoderately, extravagantly, excessively, vehemently, energetically, superlatively, excellently, consummately, thoroughly. Hence مُبَالَغَةٌ in explanations of words; meaning Intensiveness; muchness; extraordinariness; excessiveness; vehemence; energy; emphasis; hyperbole; &c.; and sometimes, frequentative signification. Thus, إِسْمُ مُبَالَغَةٍ means A noun of intensiveness; or an intensive epithet: as شَكُورٌ

“ very thankful,” or “ very grateful; ” and حَمَّادٌ

“ a great praiser,” or “ a frequent praiser. ”]4 ابلغ, inf. n. إِبْلَاغٌ: see 2, in two places. [Hence,] ابلغ الأَمْرَ جَهْدَهُ [He brought his utmost power or ability, or effort or endeavour, to the performance, or accomplishment, of the affair]. (TA.) And أَبْلَغْتُ إِلَيْهِ i. e. فَعَلْتُ بِهِ مَا بَلَغَ بِهِ الأَذَى وَ المَكْرُوهَ [I did with him that which caused him to come to what was annoying, or hurtful, and evil]. (TA.) A2: See also 1, first sentence; where it is said that إِبْلَاغٌ is syn. with بُلُوغٌ; but this is app. a mistake.

A3: [مَا أَبْلَغَهُ, and أَبْلِغْ بِهِ, How eloquent is he !].5 تبلّغ المَنْزِلَ He constrained himself to reach, or attain, the place of abode, until, or so that, he did reach [it], or attain [it]. (K.) b2: تبلّغ بِهِ He was satisfied, or content, with it, (S, Msb, K,) and attained his desire [thereby]. (TA.) b3: تَبَلَّغَتْ بِهِ العِلَّةُ The disease, or malady, distressed him; afflicted him; became vehement, or severe, in him. (S, Z, Sgh, K.) 6 تبالغ الدِّبَاغُ فِى الجِلْدِ The tan attained its utmost effect in the skin. (AHn.) And تبالغ فِيهِ الهَّمُ, and المَرَضَ, Anxiety, or disquietude of mind, or grief, attained its utmost degree in him, and so disease, or the disease. (TA.) [This verb seems properly to signify It reached, or attained, by degrees.]

A2: تبالغ فِى كَلَامِهِ He affected eloquence (بَلَاغَة) in his speech, not being of those characterized thereby: [whence] one says, مَا هُوَ بِبَلِيغٍ

وَلٰكِنْ يَتَبَالِغُ [He is not eloquent, but he affects eloquence]. (TA.) بَلْغٌ: see what next follows, in three places: A2: and see بَالِغٌ, in two places: b2: and بَلِيغٌ, in two places.

اللّٰهُمَ سِمْعٌ لَا بِلْغٌ, and ↓ سَمْعٌ لَا بَلْغٌ, (Ks, Fr, S, K,) and ↓ سَمْعًا لَا بَلْغًا, (Ks, S, K,) and سِمْعًا لَا بِلْغًا, (K,) O God, may we hear of it (or may it be heard of, IB) but may it not be fulfilled; (Fr, S, K;) or, may it not reach us, or come to us: said on hearing of a displeasing, or hateful, or an evil, event: (L:) or on hearing tidings not pleasing to one: (Ks, S, K:) or on the coming of tidings not held to be true. (TA.) [See also art. سمع.]

A2: أَحْمَقُ بِلْغٌ, (S, K,) and ↓ بَلْغٌ, and ↓ بَلْغَةٌ, (K,) Stupid, or foolish, but, notwithstanding his stupidity, or foolishness, attaining his desire: (S, K:) or stupid, or foolish, in the utmost degree: (K, TA:) fem. حَمْقَآءُ بِلْغَةٌ. (TA.) b2: رَجُلٌ بِلْغٌ مِلْغٌ (S, * K) A man who is bad, evil, or wicked, (Fr, K,) in the utmost degree. (Fr, TA.) b3: See also بَلِيغٌ.

بِلَغٌ: see بَلِيغٌ.

بَلْغَةٌ: see بِلْغٌ.

بُلْغَةٌ A sufficiency of the means of subsistence, (T, S, Msb, K,) such that nothing remains over and above it: (T, Msb:) and simply a sufficiency; enough; (JK, Msb, TA;) as also ↓ بَلَاغٌ, (JK, S, Msb, K,) meaning a thing that suffices, or contents, and enables one to attain what he seeks; (TA;) and ↓ تَبَلُّغٌ. (JK, Msb, TA.) You say, فِى هٰذَا بُلْغَةٌ, and ↓ بَلَاغٌ, and ↓ تَبَلُّغٌ, In this is a sufficiency, or enough. (Msb, TA.) And it is said in the Kur [xxi. 106], لِقَوْمٍ ↓ إِنَّ فِى هٰذَا لَبَلَاغًا عَابِدِينَ Verily in this is a sufficiency [for a people serving God]: (Bd, TA:) or a means of attaining the object sought after, or desired. (Bd.) بِلَغْنٌ: see بَلَاغَةٌ.

A2: Also A calumniator, or slanderer: (Kr, TA:) or one who conveys people's discourse to others. (TA.) البُلَغِينَ, (S,) or البِلَغِينَ, (JK,) or both, (K,) Calamity, misfortune, or disaster: (S, K:) or distress, or affliction. (JK.) Hence the saying of 'Áïsheh to 'Alee, (S, K,) when she was taken prisoner [by him], (S,) بَلَغْتَ مِنَّا البُلَغِينَ, (S, K,) and البِلَغِينَ, (K,) i. e., الدَّاهِيَةَ; meaning بَلَغْتَ

↓ مِنَّا كُلَّ مَبْلَغٍ [Thou hast distressed us, or afflicted us, in the utmost degree]: (K:) it is said to mean that the war harassed her, and distressed her in the utmost degree. (TA.) It is like البُرَحِينَ [and البِرَحِينَ] and الأَطْوَرِينَ; all meaning calamities, misfortunes, or disasters: (A'Obeyd, TA:) and is as though they said خَطْبٌ بِلَغٌ [and بُلَغٌ], meaning بَلِيغٌ, and then formed the pl. thus because they considered calamities [as personified, i. e.,] as rational beings having purpose, or design. (IAth, TA.) It is invariably thus, terminating with ى and ن: or one may say in the nom. case البُلَغُونَ, and in the accus. and gen. البُلَغِينَ. (O, K. *) You say also, بَلَغَ بِهِ البِلَغِينَ [lit. He caused him to come, i. e. he brought him, to calamity, misfortune, or disaster, or to distress, or affliction]; meaning he went to the utmost point in reviling him, and annoying him, or molesting him. (IAar, TA.) بَلَاغٌ is a subst. from تَبْلِيغٌ and إِبْلَاغٌ, meaning The bringing, conveyance, delivery, or communication, (S, K, &c.,) of a message [&c.]. (Jel in iii. 19, &c.) [It often occurs in the Kur as meaning The communication, or announcement, of what is revealed.] b2: In a trad., in which it is said, كُلُّ رَافِعَةٍ رَفَعَتْ إِلَيْنَا مِنَ البَلَاغِ, [in the CK رُفِعَتْ علينا,] it means What is communicated, or announced, (مَا بَلَغَ,) of the Kur-án and of the [statutes, or ordinances, &c., termed] سُنَن: or the meaning is, مِنْ ذَوِى البَلَاغِ, i. e., التَّبْلِيغِ, [of those who have the office of communicating, or announcing,] the simple subst. being put in the place of the inf. n.: (K, TA:) but some relate it differently, saying ↓ مِنَ البُلَّاغِ [of the communicators, or announcers,] like حُدَّاث in the sense of مُحَدِّثُون: (TA:) and some say, ↓ مِنَ البِلَاغِ, meaning مِنَ المُبَالِغِينَ فِى التَّبْلِيغِ, i. e. of those who do their utmost in communicating, or announcing. (Hr, K.) [See this trad. cited and explained more fully in the first paragraph of art. رفع.] b3: هٰذَا بَلَاغٌ لِلنَّاسِ, in the Kur [xiv. last verse], means This Kur-án contains a sufficient exposition, or demonstration, for men. (TA.) b4: See also بُلْغَةٌ, in three places.

بِلَاغٌ: see بَلَاغٌ.

بَلِيغٌ i. q. فَصِيحٌ [properly signifying Chaste in speech, but here meaning eloquent]; (S, * Msb, K;) sharp, or penetrating, or effective, in tongue; (Msb;) one who attains, by his speech, or diction, the utmost scope of his mind and desire; (K, * TA;) [possessing the faculty of بَلَاغَة; (see بَلُغَ;)] as also ↓ بَلْغٌ, and ↓ بِلْغٌ, and ↓ بِلَغٌ, and ↓ بَلضاغَى, like سَكَارَي, [in the CK like سُكَارَي,] and ↓ بُلَاغَي, like حُبَارَي: (K:) or ↓ بَلْغٌ signifies a man who does not commit mistakes often in his speech: (JK:) the pl. of بَلِيغٌ is بُلَغَآءُ. (TA.) Applied to a saying, [&c.,] it also signifies Effectual, or producing an effect. (Ksh and Bd and Jel in iv. 66.) b2: [Also Surpassing in any quality: and superlative.] It is also applied to a calamity or the like [as meaning Great, severe, distressing, or afflictive]. (IAth.) بَلَاغَةٌ i. q. فَصَاحَةٌ, [as meaning Eloquence; (see بَلُغَ, of which it is the inf. n.;)] (S, Msb, *) as also ↓ بِلَغْنٌ. (Seer, TA.) b2: And [the pl.] بَلَاغَاتٌ Slanders, or calumnies. (S, K.) بَلَاغَى and بُلَاغَى: see بَلِيغٌ.

بُلَّاغٌ: see بَلَاغٌ.

بَالِغٌ Reaching, attaining, arriving at, or coming to, a place [or time, or an affair or a state or an event that is meditated or intended or determined or appointed; reaching, &c., to the utmost point or degree: and sometimes, being at the point of reaching &c.: see 1, first sentence]. (TA.) Yousay also, ↓ جَيْشٌ بَلْغٌ, meaning بَالِغٌ [An army reaching, or arriving at, its appointed place]. (K, TA.) And ↓ أَمْرُ اللّٰهِ بَلْغٌ, i. e. بَالِغٌ, (S, K,) meaning [The decree of God] reacheth, or attaineth, its intended object: (K:) from the saying in the Kur [lxv. 3], إِنَّ اللّٰهَ بَالِغٌ أَمْرَهُ (S) Verily God attaineth his purpose. (Bd, Jel.) and بَالِغٌ فِى الحُمْقِ Reaching the utmost point, or degree, in stupidity, or foolishness. (TA.) and لَزِمَهُ ذٰلِكَ بَالِغًا مَا بَلَغَ: see 1: and see the sentence there next following it. (Msb.) أَيْمَانٌ بَالِغَةٌ, in the Kur lxviii. 39, means Firm covenants: (Jel:) or covenants confirmed by oaths in the utmost degree: (Bd:) or rendered obligatory for ever; sworn to, that they shall be constantly observed: or that have reached their utmost point: (Th, TA:) or يَمِينٌ بَالِغَةٌ means [an oath, or a covenant,] confirmed. (TA.) b2: Attaining, or having attained, to puberty, virility, ripeness, or maturity; applied to a boy: (T, IKoot, IKtt, Msb:) and in like manner, without ة, applied to a girl; (T, IAmb, Msb, K;) thus applied, with the mention of the noun qualified by it, by Esh-Sháfi'ee (T, Msb) and other chaste persons, of the Arabs; (T, TA;) or بَالِغَةٌ; (IKoot, Msb;) or the latter is also thus applied, with the mention of the noun which it qualifies, (T, Msb, K,) not being wrong because it is the original form; (T, TA;) and seems to be necessarily used when the noun which it qualifies is not mentioned, to prevent ambiguity. (Msb.) b3: A good, a goodly, or an excellent, thing. (S, K.) أَبْلَغُ [More, and most, effectual or efficacious: see بَلِيغٌ]. b2: ثَنَآءٌ أَبْلَغُ i. q. فِيهِ ↓ مُبَالَغٌ [Praise, or eulogy, or commendation, in which the usual, or ordinary, or the just, or proper, bounds are exceeded; such as is egregious, or immoderate, or extravagant; &c.: see 3]. (K.) تَبْلِغَةٌ A rope, or cord, with which the main well-rope (الرِّشَآء) is joined to [that which is called] the كَرَب: (K:) or a rope, or cord, that is joined to the رِشَآء so that it may reach the water: (Z, TA:) pl. تَبَالِغُ. (K.) b2: Also A thong that is wound upon the curved extremity of a bow, where the bow-string ends, three times, or four, in order that the bow-string may become firm, or fast. (AHn, TA.) تَبَلُّغٌ [an inf. n. (of 5, q. v.,) used as a subst.]: see بُلْغَةٌ, in two places.

مَبْلَغٌ [The place, and the time, which a person, or thing, reaches, attains, arrives at, or comes to: the utmost point to which, or towards which, one tends, or repairs, or betakes himself; to which one directs his course; or which one seeks, pursues, endeavours to reach, desires, intends, or purposes; whether it be a place, or a time, or any affair or state or event that is meditated or intended or determined or appointed: (see 1, first sentence:)] the utmost point, or scope, or degree, of knowledge [and of any attainment]: (Bd and Jel in liii. 31:) [the utmost degree of proficiency: a consummate degree of goodness and of any other quality: the age of puberty, virility, ripeness, or maturity: the sum, amount, or product, resulting from addition or multiplication: a sum of money: and particularly a considerable sum thereof: and] cash, or ready money, consisting of dirhems and of deenárs: in this sense, post-classical: pl. مَبَالِغُ. (TA.) You say, بَلَغَ فُلَانٌ مَبْلَغَهُ and مَبْلَغَتَهُ: and بَلَغَ فِى العِلْمِ المَبَالِغَ: and بَلَغَ فِى الجَوْدَةِ مَبْلَغًا, and مِنَ الجَوْدَةِ: for explanations of all which, see 1. And بَلَغْتَ مِنَّا كُلَّ مَبْلَغٍ: see البُلَغِينَ.

بَلَغَ فُلَانٌ مَبْلَغَتَهُ: see 1.

مُبَلِّغٌ One whose office it is, with other persons each of whom is thus called, to chant certain words, as the إِقَامَة &c., in a mosque. (See my “ Modern Egyptians, “ch. iii.)]

هُوَ مَبْلُوغٌ بِهِ [He is caused to reach, attain, arrive at, or come to, his appointed end, or term of life, (أَجَلَهُ, or the like, being understood,)] is said of the object of the phrase بَلَغَ اللّٰهُ بِهِ [which see, and the phrase next following it]. (TA.) ثَنَآءٌ مُبَالَغٌ فِيهِ: see أَبْلَغُ.

دبج

1 دَبَجَ, aor. ـُ [or دَبِجَ, as will be shown below], (L,) inf. n. دَبْجٌ, (L, K,) [not دَبَجٌ and دَبَجَةٌ as in the Lexicons of Golius and Freytag,] He variegated, decorated, embellished, adorned, or ornamented: (L, K: *) [and so ↓ دبّج, inf. n. تَدْبِيجٌ, occurring in the TA in art. نمش; but app. in an intensive sense.] And [hence,] دَبَجَ الأَرْضَ, (A, L, Msb,) aor. ـُ (L, A) or ـِ (Msb,) inf. n. as above; (A, L, Msb;) and ↓ دَبَّجَهَا [but app. in an intensive sense]; (A;) (tropical:) It adorned the land with meadows, or gardens: (A, L:) or it watered the land, and produced various flowers. (Msb.) It is a Pers\. word, arabicized: (L:) or derived from دِيبَاجٌ. (Msb.) 2 دَبَّجَ see above, in two places. [Accord. to Golius, (for III. is inadvertently put in his Lex. for II.,) as on the authority of the S and K, in neither of which is the verb mentioned, “Veste ديباج alium ornavit. ”]

مَا بِالدَّارِ دِبِّيجٌ, (ISk, S, A,) or فِى الدَّارِ, (K,) (tropical:) There is not in the house any one: (ISk, S, A, K:) دِبِّيجٌ is not used otherwise than in a negative phrase: IJ derives it from دِيبَاجٌ; because men adorn the earth: (TA:) [Z says,] it is from دَبَجَ, like سِكِّيتٌ from سَكَتَ; because men adorn houses: (A:) Abu-l-'Abbás says that دِبِّيحٌ is more chaste than دِبِّيجٌ: (TA:) [ISk says, or J, for the passage is ambiguous,] A'Obeyd doubted respecting the ج and the ح; and I asked respecting this word, in the desert, a company of the Arabs thereof, and they said, مَا فِى الدَّارِ دِبِّىٌّ, and nothing more; but I have found in the handwriting of Aboo-Moosà El-Hámid, ما فى الدار دِبِّيجٌ, with ج, on the authority of Th: (S:) AM says that the ج in دِبِّيٌج is substituted for the [latter] ى in دِبِّىٌّ, in like manner as they say مُرِّىٌّ and مُرِّجٌّ &c. (TA.) دُبَيْبِيجٌ: see the next paragraph, near the end.

دِيبَاجٌ, (S, A, Mgh, Msb, K, &c.,) or دَيْبَاجٌ, (Th,) or both, (IAar, A'Obeyd,) the latter having been sometimes heard, (IAar,) or the latter is post-classical, (A'Obeyd,) or wrong, (Az,) a word of well-known meaning, (K,) [Silk brocade;] a certain kind of cloth, or garment, made of إِبْرِيسَم [i. e. silk, or raw silk]: (TA:) a kind of cloth, or garment, of which the warp and woof are both of ابريسم: and particularly a name for that which is variegated, decorated, or embellished: (Mgh, Msb:) a kind of woven stuff, variegated, or diversified, with colours: (Lb, TA:) [accord. to Golius, as on the authority of the S and K, in neither of which is the word explained at all, “vestis serica: imprimis picta, pec. Attalica, auro intexta:] derived from دَبَجَ: (Ks:) or it is a Pers\. word, (Kr, S, A,) arabicized; (Kr, S, A, Msb, K;) so some say, and from it دَبَجَ is derived; (Msb;) originally دِيبَاىْ, or دِيبَا; (Kr;) [or rather دِيبَاهْ, for the change of the final ه into ج in arabicized words from the Pers\. is very common;] or دِيوْ بَافْ, i. e. “ the weaving of the deevs, or jinn, or genii: ” (Shifá el-Ghaleel:) pl. دَيَابِيجُ and دَبَابِيجُ; (S, Msb, K;) the latter being from the supposed original form of the sing., i. e. دِبَّاجٌ; (S, Msb;) like دَنَانِيرُ [pl. of دِينَارٌ, which is supposed to be originally دِنَّارٌ]: and in like manner is formed the dim. [↓ دُيَيْبِيجٌ and ↓ دُبَيْبِيجٌ]. (S.) b2: دِيبَاجُ القُرْآنِ is a title given by Ibn-Mes'ood to The chapters of the Kur-án called الحَوَامِيمُ [the fortieth and six following chapters; each of which begins with the letters حٰم]. (TA.) b3: See also the paragraph next following, in two places.

A2: Also A young she-camel; one in the prime of life. (IAar, K.) دِيبَاجَةٌ (tropical:) [A proem, an introduction, or a preface, to a poem or a book; and especially one that is embellished, or composed in an ornate style]. لِهٰذِهِ القَصِيدَةِ دِيبَاجَةٌ حَسَنَةٌ (tropical:) [To this ode is a beautiful proem] is said of a قصيدة when it is embellished (مُحَبَّرَة) [in its commencement]. (A.) And one says, مَا أَحْسَنَ دِيبَاجَاتِ البُحْتُرِىِّ (tropical:) [How beautiful are the proems of l-Boh- turee!]. (A.) b2: دِيبَاجَةُ الوَجْهِ, and الوجه ↓ دِيبَاجُ, (assumed tropical:) Beauty of the skin of the face. (IAar, L.) b3: And الدِّيبَاجَةُ (tropical:) The face [itself]; as also ↓ الدِّيبَاجُ, and الدِّيبَاجَتَانِ: (Har pp. 15 and 476:) or the last signifies the two cheeks: (S, A, Msb:) or the two sides of the neck, beneath the ears; syn. اللِّيتَانِ. (TA.) You say, فُلَانٌ يَصُونُ دِيبَاجَتَيْهِ, i. e. (tropical:) [Such a one preserves from disgrace] his cheeks; (A;) or دِيبَاجَتَهُ his face: and يَبْذُلُ دِيَبَاجَتَهُ [uses his face for mean service, by begging]. (Har p. 15. [See also 4 in art. خلق; and 1 (near the end) in the same art.; where similar exs. are given.]) b4: [Golius, after mentioning the signification of “ the two cheeks,” adds, as on the authority of the K, in which even the word itself is not mentioned, “et quibusdam quoque Nates. ”] b5: دِيبَاجَةُ السَّيْفِ I. q. أَثْرُهُ, q. v. (Az, T in art. اثر.) دُيَيْبِيجٌ: see دِيبَاجٌ, near the end of the paragraph.

مُدَبَّجٌ Ornamented with دِيبَاج. (K.) Yousay طَيْلَسَانٌ مُدَبَّجٌ A طيلسان [q. v.] of which the ends, edges, or borders, are so ornamented. (Mgh, TA.) b2: أَرْضٌ مُدَبَجَةٌ (tropical:) Land adorned with meadows, or gardens. (A.) b3: مُدَبَّجٌ also signifies (assumed tropical:) A species of the هَام [or owl]. (T, K.) b4: And (assumed tropical:) A species of aquatic bird, (T, K,) of ugly appearance, called أَغْيَرُ مُدَبَّجٌ, with puffedout feathers, and ugly head, found in water with the [bird called] نُحَام. (T.) b5: And, applied to a man, (TA,) (assumed tropical:) Having an ugly head and make (K, TA) and face. (TA.)

دبج
: (الدَّبْجُ: النَّقْشُ) والتَّزْيِين، فارِسيّ مُعَرّب.
(والدِّيبَاجُ) ، بِالْكَسْرِ، كَمَا فِي شُرُوح الفصيح، نعم حَكى عِياضٌ فِيهِ عَن أَبي عُبَيْد الْفَتْح، وَرَوَاهُ بعضُ شُرَّاح الفصيح، وَفِي مشارِقِ عِيَاض: يُقَال بِكَسْر الدَّال وَفتحهَا، قَالَ أَبو عُبَيْد، وَالْفَتْح كلامٌ مُوَلَّد وَنقل التَّدْمُرِيّ عَن ثَعْلَب فِي نوادره أَنه قَالَ: الدِّيوان مكسور الدّال، والدَّيباج مَفْتُوح الدّال، وَقَالَ المُطَرِّزِيّ: أَخبرنا ثعلَبٌ عَن ابْن نجدة عَن أَبي زيدٍ قَالَ: الدِّيوان والدِّيباج وكِسْرَى لَا يَقُولهَا فَصِيحٌ إِلاَّ بِالْكَسْرِ، وَمن فَتحها فقد أَخطأَ. قَالَ: وأَخبرنا ثعلبٌ عَن ابنِ الأَعرابيّ قَالَ: الكَسْر فصيحٌ، وَقد سُمِعَ الفَتْحُ فِيهَا ثَلاَثَتِهَا، وَقَالَ الفِهْرِيّ فِي شرح الفصيح: حَكَى أَبو عبيد فِي المصنّف عَن الكسائيّ أَنه قَالَ فِي الدّيوان والدّيباج: كلامٌ مُوَلَّد، وَهُوَ ضَرْبٌ من الثِّيَاب مُشْتَقّ من دَبَج، وَفِي الحَدِيث ذكر الدِّيباج، وَهِي الثِّيَابُ المُتَّخذة من الإِبْرَيْسَمِ، وَقَالَ اللَّبْلِيّ: هُوَ ضَرْبٌ من المَنْسوج مُلَوَّنٌ أَلواناً، وَقَالَ كُراعٍ فِي المُجَرّد: الدِّيباج من الثِّيابِ فارِسيّ (مُعَرَّبٌ) ، إِنما هُوَ ديبايْ، أَي عُرِّب بإِبدال الياءِ الأَخيرة جِيماً، وقيلَ: أَصلُه دِيباً، وعُرِّب بِزِيَادَة الْجِيم العربيّة، وَفِي شِفاءِ الغَلِيلِ: دِيباجٌ مُعَرَّب دُيوبَاف، أَي نِسَاجَةُ الجِنّ، و (ج، دَيَابِيجُ) : بالياءِ التّحتيّة، (وَدَبَابِيجُ) ، بالموحّدة، كِلَاهُمَا على وَزْنِ مَصابِيح، قَالَ ابْن جِنّى: قَوْلهم دَبَابِيج يدلّ على أَن أَصله دِبَّاج، وأَنهم إِنما أَبدلوا الباءَ يَاء استثقالاً لتضعيف الباءِ، وَكَذَلِكَ الدِّينار والقِيراط، وَكَذَلِكَ فِي التصغير.
وسَمَّى ابنُ مَسْعُودٍ الحَوَامِيمَ دِيباجَ القُرآنِ.
(و) عَن ابْن الأَعرابِيّ (النَّاقَةُ الفَتِيَّةُ الشَّابَّةُ) تُسَمَّى بالقِرْطَاس والدِّيباجِ والدِّعْلِبَة والدِّعْبِلُ والعَيْطَمُوس.
(و) رُوِي عَن إِبراهِيمَ النَّخَعِيّ أَنه كَانَ لَهُ طَيْلَسَانٌ مُدَبَّجٌ، قَالُوا (المُدَبَّجُ) كمُعَظَّم، هُوَ (المُزَيَّنُ بِهِ) أَي زُيِّنَتْ أَطْرَافُه بالدِّيباجِ.
(و) المُدَبَّجُ الرَّجُلُ (القَبِيحُ) الوَجْهِ و (الرَّأْسِ والخِلْقَةِ) .
(و) فِي التَّهْذِيب: المُدَبَّجُ (: ضَرْبٌ مِن الهَامِ و) طائرٌ (مِن طَيْرِ الماءِ) قَبِيحُ الهَيْئة، يُقَال لَهُ أَغْبَرُ مُدَبَّجٌ مُنْتفِخُ الرِّيشِ قَبيحُ الهَامَةِ يكون فِي الماءِ مَعَ النُّحَامِ.

(و) من الْمجَاز (مَا فِي الدَّارِ دِبِّيجٌ كسِكِّينٍ) ، أَي مَا بهَا (أَحدٌ) ، لَا يُستعمَل إِلاّ فِي النَّفْيِ، وَفِي الأَساس: أَي إِنْسانٌ.
قَالَ ابْن جِنِّي: هُوَ فِعِّيل من لفظ الدِّيبَاج وَمَعْنَاهُ، وذالك أَن النّاس هم الَّذين يَشُونَ الأَرْضَ، وبهم تَحْسُن، وعَلى أَيديهم وبعِمَارتهم تَجْمُلُ.
وَحكى الفَرَّاءُ، عَن الدُّبَيْرِيّة: مَا فِي الدَّار شَفْرٌ وَلَا دِبِّيجٌ، وَلَا دَبِّيجٌ، وَلَا دِبِّيٌّ، وَلَا دَبِّيٌّ، قَالَ: قَالَ أَبو العبّاس: والحاءُ أَفصحُ اللُّغَتَيْنِ، قَالَ الجوهَرِيّ: وسأَلْت عَنهُ فِي البَادِيَة جَمَاعَةً من الأَعْرَاب، فَقَالُوا: مَا فِي الدّار دِبِّيٌّ، قَالَ: وَمَا زادوني على ذالك، قَالَ: وَوجدت بخطِّ أَبي مُوسى الحَامِض مَا فِي الدَّار دِبِّيجٌ، مُوَقَّعٌ بالجِيم عَن ثَعْلَب، قَالَ أَبو مَنْصُور: وَالْجِيم فِي دِبِّيج مبدلَةٌ من الياءِ فِي دِبِّيّ، كَمَا قَالُوا صِيصِيٌّ وصِيصِجّ، ومُرِّيّ ومُرِّجّ، وَمثله كثيرٌ.
وَمِمَّا بَقِيَ على المُصَنّف من هاذه الْمَادَّة:
من الْمجَاز: دَبَجَ الأَرْضَ المَطَرُ يَدْبُجُها دَبْجاً: رَوَّضَهَا، أَي زَيَّنها بالرِّياض، وأَصبحَت الأَرْضُ مُدَبَّجَةً.
والدِّيبَاجَتَانِ: هما الخَدَّانِ، وَقيل: هما اللِّيتَانِ، قَالَ ابنُ مُقْبِلٍ:
يَسْعَى بِهَا بَازِلٌ دُرْمٌ مَرَافِقُه
يَجْرِي بِدِيبَاجَتَيْهِ الرَّشْحُ مُرْتَدِعُ
الرَّشْحُ: العَرَقُ. والمُرْتَدِع هُنَا: الَّذِي عَرِقَ عَرَقاً أَصْفَرَ، تَشْبِيهاً بالخَلُوقِ. والبازِلُ من الإِبل الَّذِي لَهُ تِسْعُ سِنينَ، وروى (فتْلٌ مَرَافِقُه) والفُتْل: الَّتِي فِيهَا انْفِتَالٌ وتباعُدٌ عَن زَوْرِهَا، وَذَلِكَ محمودٌ فِيهَا.
ولهاذه القصيدةِ دِيباجَةٌ حَسَنَةٌ، إِذا كانتَت مُحَبَّرَةً، وَمَا أَحْسَنَ دِيبَاجَاتِ البُحْتُرِيّ.
وَفِي اللِّسَان: دِيبَاجَةُ الوَجْهِ ودِيبَاجُهُ: حُسْنُ بَشَرَتِه، أَنشد ابنُ الأَعْرَابِي للنَّجاشيّ:
هُمُ البِيضُ أَقْدَاماً ودِيباجُ أَوْجُهٍ
كِرَامٌ إِذَا اغْبَرَّتْ وُجُوهُ الأَشائمِ
وَمِنْه أَخَذ المُحَدِّثُون التَّدْبِيجَ، بِمَعْنى رِوَايَةِ الأَقْرَانِ كُلّ واحدٍ مِنْهُم عَن صاحِبه، وَقيل غير ذالك.
والدِّيباجُ لَقَبُ جَمَاعَةٍ مِنْ أَهْلِ البَيْتِ وغيرِهِم، مِنْهُم محمّد بنُ عبد الله بنِ عَمْرو بن عُثْمَانَ بن عَفَّانَ، وأُمّه فاطمةُ بنتُ الحُسَيْنِ، وإِسماعيلُ بنُ إِبراهِيمَ الغَمْرِ بنِ الحَسَن بِهِ الحَسَنِ بن عَلِيَ، ومحمَّدُ بنُ المُنْذِرِ بنِ الزُّبيرِ بن العَوَّام، لجمَالِهِم ومَلاحتهم.
وأَبو الطّيّب مُحَمَّدُ بنُ جَعْفَرِ بنِ المُهَلَّب الدِّيباجِيّ إِلى صَنْعَةِ الدِّيباج، روى عَن الدَّوْرَقيِّ وأَبي الأَشْعثِ العِجْلِيّ وغيرِهما.

قمر: قمر والمصدر قمار: غلبه في لعب القمار. (أساس البلاغة، فوك، الزوزني في شرح البيت الخامس من معلقة طرفه. وفي ابن خلكان (7: 137).
ونحن من لعب الشطرنج في يده ... وربما قمرت بالبيدق الشاة
أي ربما غلب البيدق الشاه.
قمر (بالتشديد) قمر الخبز: حمص الخبز (بوشر، ألف ليلة 4: 689) وعند ميهرن (ص26): انضج الخبز.
قامر: خدع وغش في لعب القمار. (بوشر).
قامر: ماحك، جادل، ناقش. (بوشر).
قامر: بارى، فاخر. (محيط المحيط، عباد 1: 173).
أقمر: أشع، نشر الشعاع والضوء. (فوك) وفيه: رأى مقمر. وفي عباد (2: 52): وجه مقمر. (أماري ص652).
انقمر: غلب في لعب القمار، خسر في القمار (فوك).
قمر: جرعة، شربة، حسوة من الماء (معجم فريتاج) ويجب حذفها، لأن صواب كتابة الكلمة قمز. (انظر: قمز).
قمر. القمران عند الشعراء: الشمس والقمر. (المقري 2: 542، 552).
قمر: فضة عند أصحاب الكيمياء (المستعيني مادة فضة، عباد 1: 88، أخبار ص138).
قمر: صنف من السمك (صفة مصر 24: 375).
قمر الدين: صنف من أجود المشمش. (ابن بطوطة 2: 44، 259، 260) وفي بركهارت بلاد العرب (1: 60): (يقول أوتر نقلا عن حاجي خليفة أن منطقة قونية تنتج صنفا من أجود المشمش ويسمى قمر الدين قيسي (رحلة في تركيا وإيران 1: 6). (ديفريمري، رحلة ابن بطوطة في آسيا الصغرى (ص13).
قمر الدين: مشمش يجعل على شكل رقاق ثم يجفف. (صفة مصر 17: 308، بركهارت سوريا ص486). وانظر: جلد الفرس.
قمرة، والجمع قمر: سهم يصيب الهدف تقريبا (ديوان الهذليين (ص29) في شرح البيت الرابع عشر).
قمرة (بالأسبانية Camara) : حجرة في مركب، مخدع في مركب. (محيط المحيط، برتون 1: 168، لرشندي) وعند دومب (ص100): قامره.
قمرة: دابة حمل. ويقول شو (1: 250 - 251). إنه رآها في الجزائر، وأطلق عليها هذا الاسم للونها الفضي، وهي من نسل حمار وبقرة. ويشك كابل بروك في وجود مثل هذا الحيوان وان لم ينكره، وينكر ذلك الدكتور بودارت في تعليقه على شو، وكذلك روزيه (1: 265) وسندوفال (ص37) وهم على حق. قمرة: اسم حلية للمرأة. (انظر لين عادات 2: 401).
قمرات الظرفاء: نوع من الحلوى، هذا إذا كانت كتابة الكلمة صحيحة في ألف ليلة (برسل 1: 149) وفي نص ألف ليلة قمعرات.
قمري: حمام بري، حمام مطوق. (المعجم اللاتيني- العربي، ياقوت 1: 885، 4: 174، مخطوطة الاسكوريال ص893). (وفي مصر يطلق اسم قمري على صنف من الحمام المطوق بطوق ابيض أو ذي لون ابيض، وهو ندر الوجود في مصر). (بركهارت نوبيه ص480).
قمري: فرس ابيض. (جاكسون ص246).
قمري: نسبة إلى القمر. (فوك، بوشر).
سنة قمرية: اثنا عشر شهرا قمريا، وأولها المحرم وآخرها ذو الحجة.
قمري: شاذ، غريب الاطوار، معتوه. (ابن العوام 1: 345 رقم).
قمري. حصان به رمد قمري: حصان غريب الأطوار. معرض أحيانا لانعكاسات الضوء على عينيه (بوشر).
الحروف القمرية في اصطلاح النحويين: هي مثل القاف في كلمة قمر، لا تدغم اللام من حرف التعريف ال بأول حرف من الاسم الذي تدخل عليه.
قمري: زاهر، ساطع، لماع. ففي القلائد (ص53): فكثيرا ما كان يعمر أندية اللهو، ويداولها من مجلس الحافة إلى البهو، كلاهما سري المنظر، قمري المرمر.
قمرية: شباك صغير (محيط المحيط).
قمرية وقمرية: شباك ذو زجاج ملون. (لين عادات 1: 23، ألف ليلة برسل 11: 371) وهي كلمة مثل شمسية.
قمراتي: مقامر، لاعب القمار (بوشر، همبرت ص89).
قمراتي: من يغش ويخدع في لعب القمار (بوشر).
قمار: زهر النرد، قطعتان من العظم أو العاج صغيرتان مكعبتان حفر على الأوجه الستة لكل منهما نقط سود من واحدة إلى ستة.
قمار: ورق لعب القمار. (الكالا).
لعب القمار: لعب فيه مراهنة على الدراهم يأخذها الغالب من المغلوب. (بوشر).
لعب القمار: ميسر، المقامر بورق اللعب. (لين عادات 2: 55)، وفيه قمار، نيبور (رحلة 1: 167) وفيها: قمار.
العود القماري: نوع جيد من الالوة وهو العود الذي يتبخر به. (المستعيني مادة عود).
وعليك أن تقرأ به: اغالوجن وعود قماري كما في مخطوطة ن، (ابن بطوطة (3: 234، 4: 167، ريشاردسن سنترال 2: 237) ويؤتى به من سفالة الهند (ابن البيطار 2: 224) ويقول ابن بطوطة (4: 240، 242) يؤتى به من قمارة وهي موضع في جزيرة جاوة وإليها ينسب. وإذا صدقنا بما يقوله ياقوت (4: 173) فإن قمار أو قمار موضع بالهند، هكذا تقوله العامة والذي ذكره أهل المعرفة قامرون موضع في بلاد الهند. (انظر جيلد مايستر في كتابات عربية برموز غامضة ص61 - 68).
قماري: يقول ابن البيطار (1: 201) في مادة (تنبل): ويغلط من يظن أن ورق التنبل هو هذا الورق الموجود اليوم بأيدينا المشبه بورق الغار في شكله ورائحته وهو المعروف عند أهل التبصرة من باعة العطر بورق القماري لأنه يجلب من بلاد يقال لها القمر فيما أخبرت به ومن الأطباء في زماننا من يعتقد هذا الورق المذكور إنه ورق السادج الهندي ويستعمله مكانه وهو خطاء. (انظر أيضا: ياقوت 4: 174).
قمار: لاعب القمار بالكعاب وبزهر النرد. (فوك في القسم الأول والثاني، الكالا).
قامرة (بالأسبانية Camara) : شونة. مخزن الغلال، موضع كثير الغلال (الحبوب)، ففي ملر (ص6): ملقة قامرة الفلاحة. وهذا المعنى لابد أن له علاقة بمعنى الخزانة العامة وبيت المال. وانظر عند دوكانج Cambra (2) ، Camera (3) وقارنها أيضا مع Camera Salis = مخزن الملح التي ذكرها (وفحص قامرة عند ملر (1: 8) يسمى أيضا: Campo de Camara سيمونيه ص304).
قامرة: انظرها في مادة قمرة.
قامرة؛ خيمة مستديرة الشكل (شيرب)، وهي خيمة صغيرة قي شكل الحجرة داخل الخيمة الكبيرة. (بوسييه). وأرى أن هذه الكلمة بهذا المعنى مأخوذة من الكلمة الأسبانية أيضا، وليست مشتقة من الأصل العربي قمر كما يرى سيرب.
قامري: بركال، نسيج قطني رقيق. (رولاند).
أقمر: فرس أقمر: مصاب بداء القمر. (ابن العوام 2: 506) واقرأ كذلك أقمر البصر عند باين سميث (1753) بدل: أقمار.
مقمر، لقمة (خبزة) مقمرة: خبزة مشوية (بوشر) وعند ميهرن (2 36): مقمر، خبز طري.

قمر

1 قَمِرَ, aor. ـَ (S, A, K,) inf. n. قَمَرٌ, (S,) He, (a man, S, A, K, and an antelope, and a bird, TA,) and it, (a man's sight, A,) became dazzled (S, A, K) in the moonlight, (A,) or by snow, (S, A, K,) so that he could not see: (S, A:) he (an antelope) became deprived of his sight by the light of the moon, so that he was perplexed, and unable to see his right course. (IKtt.) b2: قَمِرَ, aor. ـَ (K,) inf. n. as above, (TA,) He (a man, TA,) was, or became, sleepless in the moonlight. (K.) A2: See also 3, throughout.3 قامرهُ, inf. n. قِمَارٌ (S, A, Msb, K) and مُقَامَرَةٌ, (S, K,) (tropical:) He contended with him for stakes, or wagers, laid by both of them to be taken by the winner; syn. رَاهَنَهُ; (K;) [he contended with him in a game of hazard, such as that called المَيْسِر, or the like: (see Bd and Jel, ii. 216:)] in common modern conventional language, he played with him at a game in which it is generally made a condition that the winner shall receive something of the loser: (so accord. to an explanation which I find in several copies of the KT:) from تَقَمِرَهُ signifying “ he deceived him; ” because قِمَار is [often] deception. (A.) You say قَامَرَهُ

↓ فَقَمَرَهُ, aor. of the latter قَمُرَ (JK, S, A, Msb, K) and قَمِرَ, (JK,) inf. n. قَمْرٌ, (S, Msb,) (tropical:) He contended with him for stakes, or wagers, &c., (S, * K,) and overcame him therein; (S, A, Msb, K;) and ↓ قَامَرَهُ فَتَقَمَّرَهُ signifies the same: (K:) or ↓ تقمّر signifies he overcame him who contended with him in the contest termed قِمَار: and ↓ قَمَرَهُ, aor. ـِ inf. n. قَمْرٌ, he played with him in the manner termed قِمَار and overcame him: (S:) or ↓ قَمَرَهُ, inf. n. قَمْرٌ, he overcame him in play; and so ↓ أَقْمَرَهُ: (IKtt:) or ↓ قَمَرَ, aor. ـِ (K,) inf. n. قَمْرٌ, (TA,) i. q. قامر, (K, * TK,) and is transitive: (TA:) you say قَمَرَ بِالقِدَاحِ, and بِالنَّرْدِ, [he contended for stakes, or wagers, &c., with the gaming-arrows, and with the apparatus for trictrac or backgammon]: (A:) and ↓ قَمَرَهُ [as syn. with قَامَرَهُ]: (TA:) and المَالَ ↓ قَمَرْتُهُ, aor. ـِ [so in a copy of the A, doubly trans., app. meaning I contended with him in a game of hazard for the property: or I so contended with him for the property and overcame him.]4 اقمر الهِلَالُ The new moon became what is termed قَمَر, in the third night. (A.) b2: اقمرت لَيْلَتُنَا Our night became bright [with light of the moon]. (S, TA.) b3: أَقْمَرْنَا [We entered upon the time of moonlight;] the moon rose upon us. (S, TA.) b4: اقمر He (a man, TA) watched, or waited, for the rising of the moon. (K.) A2: See also 3.5 تقمّرهُ He came to him in the moonlight. (S.) b2: تقمّر الظِّبَآءَ, (A, TA,) and الطَّيْرَ, (TA,) He hunted, or pursued, the antelopes, (A, TA,) and the birds, (TA,) in the moonlight, so that their sight was dazzled. (A, TA.) b3: تقمّر الأَسَدُ The lion went forth in the moonlight in quest of prey. (S, K. *) A2: تقمّرهُ He deceived, beguiled, or circumvented, him; desired to do him some evil action without his knowing whence it proceeded. (A.) A3: See also 3, in two places.6 تقامروا They played [together] in the manner termed قِمَار: (S:) they contended together for stakes, or wagers, &c.; (K;) [they contended together in a game of hazard, such as that called المَيْسِر, or the like: see 3.]

القَمَرُ The moon in its third night [and after]: (ISd, A, K:) or the moon during the interval between the first two and last two nights: (AHeyth:) or after three nights until the end of the month: (S:) [and the moon, absolutely, in many instances:] so called because of its whiteness, (S, Msb, TA,) from القُمْرَةُ: (TA:) of the masc. gender: pl. أَقْمَارٌ. (TA.) The dim., قُمَيْرٌ, is found to occur: (S:) and is applied to The moon at the time called مُحَاق [which is generally said to be applied to the last three nights of the month]: you say غَابَ قَمَيْرٌ [The moon at the time called مُحَاق set, or disappeared]. (A, TA.) b2: اِسْتَرْعَيْتُ مَالِىَ القَمَرَ (tropical:) I left my cattle to pasture without a pastor to take care of them in the night: and [in like manner,] استرعيته الشَّمْس, in the day. (TA.) b3: القَمَرَانِ The sun and the moon: one of them [namely the latter] being made predominant. (TA.) قَمِرٌ: fem. with ة: see أَقْمَرُ.

قُمْرَةٌ A colour inclining to greenness: (A, K:) or whiteness inclining to dinginess or duskiness: (A:) or whiteness in which is a dinginess or duskiness: (K:) or clear, or pure, whiteness. (TA.) See also أَقْمَرُ.

قَمَرِىٌّ [Of, or relating to, the moon; lunar]. Ex. السَّنَةُ القَمَرِيَّةُ The lunar year. (Mgh, art. شمس.) قُمْرِىٌّ is a rel. n. from طَيْرٌ قُمْرٌ: and قُمْرٌ is either pl. of أَقْمَرُ, like as حُمْرٌ is of أَحْمَرُ, or pl. [or rather coll. gen. n.] of قُمْرِىٌّ, like as رُومٌ is of رُومِىٌّ: (S, Msb:) or قُمْرِىٌّ is a rel. n. from the name of a mountain, or of a place, or some other thing, accord. to different authors: or its ى is added to give intensiveness to its signification: (TA:) the قُمْرِىّ is [A bird] of the [species called] فَوَاخِت; [pl. of فَاخِتَةٌ;] (Msb;) a certain species of bird; so called because أَقْمَر [q. v.] in colour, like the فَاخِتَة in El-Hijáz; (JK;) [a species of collared turtle-dove, of a dull white colour marked with a black collar: such I have see in Egypt, caged; but they are rare there; and, I believe, are brought from Arabia:] the قُمْرِيَّة is a species of حَمَام, (K,) حَمَائِم [i. e. pigeons]: (M, TA:) or قُمْرِيَّةٌ is applied to the female; and the male is called سَاقُ حُرٍّ: (S, Msb, K: see سَاقُ حُرٍّ in art. سوق): and the pl. is قُمَارِىُّ, (S, Msb, K,) imperf. decl.; (S;) and accord. to some, قَمَارَى; (TA;) and قُمْرٌ. (K.) قِمَارٌ: see 3. [It is often used as a subst., signifying (tropical:) A game of hazard, such as that called المَيْسِر, and the like.]

قَمِيرٌ (tropical:) An antagonist in the contention termed قِمَارٌ: (IJ, K:) pl. أَقْمَارٌ, (IJ, K,) which is anomalous, like أَنْصَارٌ, pl. of نَصِيرٌ. (TA.) أَقْمَرُ Of a colour inclining to خُضْرَة: or of a dull or dingy or dusky white: (K:) and white: (S, Msb, K:) or intensely white: (IKtt:) fem.

قَمْرَآءُ: (S, K:) pl. قُمْرٌ. (S, Msb.) You say حِمَارٌ أَقْمَرُ (S, A, Msb, K) An ass of the colour termed قُمْرَة: (K:) or a white ass: (S, A, Msb:) and أَتَانٌ قَمْرَآءُ a she-ass of the colour termed قُمْرَة: (K:) or a white she-ass. (S.) The Arabs say, that when the sky appears of the hue of the belly of a she-ass of this colour, it is most abundant in rain. (TA.) Also فَرَسٌ أَقْمَرُ A moon-coloured horse. (Mgh.) And سَحَابٌ أَقْمَرُ A cloud, or clouds, of a white colour: (S:) or intensely bright, by reason of the abundance of water therein: and [hence] full [of water]. (TA.) b2: لَيْلَةٌ قَمْرَآءُ, (S, A, K,) and مُقْمِرَةٌ, (A, Msb, K,) and ↓ مُقْمِرٌ, (K) and ↓ قَمِرَةٌ, (IAar, K,) which last is held by ISd, to be a kind of rel. n., or possessive epithet, (TA,) A moon-lit night; a night in which the moon shines: (A, K:) or a light, or bright, night: (S:) or a white night. (Msb.) IAar, mentions لَيْلٌ قَمْرَآءُ; but ISd, says this is strange, and I think, he adds, that by ليل he means ليلة, or that he makes ليل fem. as a pl. (TA.) You also say لَيْلَةُ القَمْرَآءِ, meaning The night of moonlight: (Lth, A, Mgh:) for القَمْرَآءُ also signifies the moonlight. (Lth, A, Mgh, K.) And قَعَدٌنَا فِى القَمْرَآءِ We sat in the moonlight. (A.) And أَتْيْتُهُ فِى القَمْرَآءِ [I came to him in the moonlight]. (S.) b3: وَجْهٌ أَقَمَرُ A face likened to the moon (K, * TA) in respect of whiteness. (TA.) مُقْمِرٌ: see أَقْمَرُ. b2: إِنَّ اللَّيْلَ طَوِيلٌ وَأَنْتَ مُقْمِرٌ [Verily the night is long, and thou hast the light of the moon: a proverb:] meaning, Wait thou patiently for the accomplishment of thy want. (JK.) [See Freytag's Arab. Prov., i. 45.]

قلع: قلع المخطاف: رفع المرساة (الانجر) وأبحر، أقلع. (همبرت ص128).
قلع: خلع قف الباب وانتزعه (الكتلا).
قلع: أزال القطران عما طلي به. (الكالا).
قلع: أزال البقع عن الشيء. (الكالا).
قلع: اقلع، رفع قلع السفينة أي شراعها. (فوك، فريتاج).
قلع: خلع، نزع ملابسه. (الملابس ص30 حاشية رقم 212 محيط المحيط).
قلع جزمته: خلع جزمته. (بوشر).
قلع (بالتشديد) قلع المركب: أقلع المركب وأبحر. (بوشر بربرية) وفي (الجريدة الآسيوية 1851، 1: 53): وقلعت أجفانه في ذلك الوقت من مرسى القل.
قلع: صرف، رفت، سرح، فصل، طرد. (همبرت ص222).
قلع: جفا، رد بالذل والحرمان، طرد بجفاء، مد بجفاء. رد بجفاء. (بوشر).
قلع القلب: أغثى، سبب الغثيان، كره، نفر. (همبرت ص14).
قلع: أسرع بالقتل، بادر بقتله. (بوشر).
قلع حوائجه: خلع ملابسه، نزع ملابسه. (بوشر).
قلع السلاح: نزع سلاحه وعراه منها، جرده من السلاح. (بوشر).
قالع: قالعا: قلع أحدهما الآخر. (محيط المحيط).
أقلع. أقلع المركب: أبحر (بوشر، ابن جبير ص31، ص323 وفي مواضع أخرى) وفي ابن اياس (ص229): فلما نزل سيدي أبو الفضل في المركب وأقلعوا قال.
عاد أقلع: أبحر ثانية. (بوشر).
اقلع من: ترك المكان وفارقه. وقد تكرر ذكر هذا في رحلة ابن جبير في (ص190، 191) مثلا. وفي وفيات الأعيان لابن خلكان (ج4 ص8 ق): اقلعوا من هنالك.
اقلع عن: كف عن، ترك، تخلى عن، عدل عن، امتنع عن. (طرائف دي ساسي 2: 92، 100، هوجفلايت ص52، عياد 1: 169).
أقلع: زهد في الملذات والشهوات. ففي حيان- بسام (3: 140 و) وقد كان معروفا بالشطارة في شبابه فاقلع مع شيبه فرجي فلاحه لصدق توبته الخ. وفي حياته ابن خلدون (ص197 ق): أظهر التوبة والإقلاع.
تقلع (مشتق من قلعة): كان حصينا كالقلعة. ففي الاكتفا (ص65 ق): فما قصد موضعا إلا ألفاه متقلعا ممتنعا.
انقلع: رحل، انصرف، انطلق، مضى. (فوك). (وفي مباحث 1، الملحق ص39): ثم انقلع وراءه. وفي حيان -بسام (1: 120 ق) بعد هذا: وانقلع أيضا خيران برجاله.
انقلع: فر، هرب، (شمع الخيط)، افرنقع. ويقال انقلع من هون، انصرف من هنا، أذهب إلى الشيطان. (بوشر) وفي ألف ليلة (1: 245): ويلك يا شيخ السوء لنقلع لأيش هذا الكلام الذي تقابلني به.
انقلع الفرس: غير وجهته. (ابن العوام 2: 635).
اقتلع به: في ألف ليلة (1: 92): ثم اقتلع بي من الأرض وطار بي إلى الجو.
استقلع. استقلع الملك من أخيه: انتزع الملك من أخيه. (معجم أبي الفداء).
استقلعت الشجرة: حان لها أن تقلع (محيط المحيط).
قلع: قلع الهند: فولاذ الهند. ففي لطائف الثعالبي (ص102، ص130): وأفضل سيف إذا كان من قلع الهند وطبع اليمن.
قلخ: شراع المركب، ويجمع على قلوع أيضا. (فوك، بوشر، هلو، أبو الوليد ص636، كرتاس ص224، تاريخ البربر 2: 293، المقري 2: 766، ألف ليلة 1: 128) وفي المعجم اللاتيني- العربي: قليع: شراع السفينة.
وفي رحلة ابن بطوطة (4: 91) استعملت كلمة قلع اسما للجمع، ففيها: وقلعها من قضبان الخيزران منسوجة كالحصر لا تحط أبدا.
قلعة: حصن، اطم. والجمع قلع. (بوشر).
زوج قلعة، والجمع زوج قلعات: زوج كلابة، كلابتان. (بوشر).
قلعة: أقام على قلعة: مستعد دوما للرحلة. (تاريخ البربر 1: 643).
قلعي: نسبة إلى قلعة حماد. ففي ياقوت (4: 164): وبها الأكسية القلعية الصفيقة النسيج الحسنة المطرزة بالذهب.
قلعي: (إما نسبة إلى كلغ وهو الرصاص بلغة ماليزيا) أو نسبة إلى قلعة أو كلة اسم مدينة من مدن الهند يجلب منها الرصاص. والقلعي وصف للرصاص القلعي، اسم للرصاص أيضا. (معجم الأسبانية ص245).
قلاع: قطعة من نسيج القنب أو الكتان أو القطن يغطى بها صحن المسجد. (كرتاس ص36).
قلاع، والجمع اقلع: شراع الميزان، شراع مقدمة السفينة. (الكالا).
قلاع: بثور في الفم (معجم المنصوري).
قلاع: بثور في الفم واللسان، وقروح صغيرة في الفم. (بوشر).
وقلوع: تلال بيض. (الإدريسي ص101). وانظر قليعة. ويذكر هاي (ص11) الاسم الخاص. دار القلوع، ويقول إنها سلسلة جبال وعرة مثلمة القمم كأسنان المنشار.
قليعة: فرس سهل القياد. (دوماس حياة العرب ص167).
قليعة: يقول بارث (1: 44) إنها سلسلة صغيرة من التلال يطلق على قمتين منها هذا الاسم. ويقول مرجريت (ص264) إن القليعات تلعتان (ربوتان)، ويفسر هذا الاسم بقوله: (مدينتان صغيرتان حضينتان وقد أطلق عليهما هذا الاسم لأنها شبيهة بحصنين تريان من بعيد).
وفي مجلة الشرق والجزائر (7: 196): جرف القلعة اسم جبل ويسميه بعضهم جبل القلع.
قلاع. قلاع الأسنان: منتزع الأسنان، من يقلع الأسنان. (بوشر).
قلوعة، والجمع قلوع وقلاليع: قلاعة، مدر يقتلع من الأرض مع جذور من العشب والكلأ. (فوك، الكالا).
قيلعي: نبات اسمه العلمي في المشرق Leon tice Leontopetalum ( ابن البيطار 2: 186، 534) وفي مخطوطة (رقم 13): ويسمى هذا الفيلعي لكونه يغسل به الصوف والثياب فيقلع أوساخها.
أقلع: مأبون. (ألف ليلة برسل 7: 319).
مقلع: عامية مقلع، والجمع مقالع، وقد ذكرت في القسم الأول من معجم فوك من دون تفسير. وإزميل ومنقاش. (الكالا).
مقلع. المقلعون: فسرت بديوان الهذليين (ص120) بالذين أقلعت عنهم السماء فلم يمطروا.

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.)