زمر

1 زَمَرَ, aor. ـِ and زَمُرَ, inf. n. زَمْرٌ (S, Msb, K) and زَمِيرٌ (Msb, K) and زَمَرَانٌ; (ISd, TA;) and ↓ زمّر, inf. n. تَزْمِيرٌ; (K;) He [piped, or] played upon (lit. sang in) a reed; (K;) he blew in a مِزْمَارٌ. (S, * A, Msb. *) b2: [Hence,] زَمَرَ النَّعَامُ, (S, K,) and زَمَرَتِ الهَيْقَةُ, (A,) or النَّعَامَةُ, (TA,) aor. ـِ inf. n. زِمَارٌ (S, A, K) and زُمَارٌ, (TA,) (tropical:) The ostriches, (S, K,) and the she-ostrich, (A, TA,) cried, or uttered their, or her, cry. (S, A, K, TA.) [Said only of the females, or a female:] of the male ostrich one says only عَارَّ. (S, TA.) b3: and زَمَرَ بِالحَدِيثِ (tropical:) He published, or divulged, the story. (A, K.) b4: And زَمَرَ فُلَانًا بِفُلَانٍ He excited, or incited, such a one against such a one. (A, * K, TA.) A2: زَمِرَ, (S, K,) aor. ـَ (K,) inf. n. زَمَرٌ, (S,) He had little hair, (S, * K, * TA,) and little wool. (K, * TA.) b2: Also, [hence,] inf. n. as above, (S,) or زَمَارَةٌ and زُمُورَةٌ, (TA,) (tropical:) He (a man, S, TA) had little مُرُوْءَة [i. e. manliness, or manly virtue]. (S, K.) b3: And زَمِرَ مَالُهُ, inf. n. as above, (assumed tropical:) His property became little, or scanty. (TA in art. قفر.) 2 زَمَّرَ see 1, first sentence.10 استزمر (tropical:) He was, or became, abject, or ignominious, or weak, and small in body, and lean; being abased or brought low. (A, TA.) [See also the part n., below.]

زَمْرٌ: see زُمْرَةٌ.

زَمِرٌ Having little hair; (S, A, K;) and having little wool: fem. with ة. (A, K.) You say صَبِىٌّ زَمِرٌ A child having little hair: and شَاةٌ زَمِرَةٌ [A sheep, or goat, having little wool or hair]: and غَنَمٌ زَوَامِرُ [Sheep, or goats, having little wool or hair]: (A, TA:) and نَاقَةٌ زَمِرَةٌ A she-camel having little fur: and نَبْتٌ زَمِٰرٌ [app. meaning A plant having few leaves]. (Ham p. 683.) And شَعَرٌ زَمِرٌ [Scanty, or thin, hair]. (A, TA.) b2: Also, [hence,] (S, K,) or زَمِرُ المُرُوْءَةِ, (A,) (tropical:) A man (A) having little مُرُوْءَة [i. e. manliness, or manly virtue]. (S, A, * K.) b3: And زَمِرُ المَالِ (assumed tropical:) A man having little, or scanty, property. (Az, TA in art. قفر.) b4: and عَطِيَّةٌ زَمِرَةٌ (tropical:) A scanty, or small, gift. (A, * TA.) A2: Also Good singing: (Th, TA:) [and] so ↓ زَمِيرٌ. (Az, O, TA.) b2: And Goodly in countenance. (K.) زَمْرَةٌ A company, or congregated body, of men; (S, K;) as also ↓ زَوْمَرٌ: (TA:) or (so in the TA, but in the K “ and ”) a party in a state of dispersion: (K:) pl. زُمَرٌ: (S, A, K:) you say, جَاؤُوا زُمَرًا They came in parties in a state of dispersion, one after another: (A:) some say that زُمْرَةٌ is from ↓ زَمْرٌ [originally an inf. n., (see 1, first sentence,) and hence] signifying “ sound,”

because a company of men is not without sound: others, that it signifies a company of few persons; from شَاةٌ زَمِرَةٌ: (MF:) but the former is the proper derivation, and is confirmed by what is said in the B. (TA.) زَمُورٌ: see the next paragraph.

زَمِيرٌ Short; (Kr, K;) applied to a man: (TA:) pl. زِمَارٌ. (Kr, K.) b2: And Beautiful; applied to a boy, or young man; (AA, Th, O, K;) as also ↓ زَوْمَرٌ (AA, O, K) and ↓ زَمُورٌ. (K.) b3: See also زَمِرٌ.

زِمَارَةٌ The act [or art] of [piping, or] playing upon the reed [or مِزْمَار]. (K.) زَمَّارٌ (As, S, A, Msb, K) and ↓ زَامِرٌ, (As, S, K,) but the latter is rare, (K,) or scarcely ever used, (S,) or it is not allowable, (Msb,) applied to a man; and ↓ زَامِرَةُ, (S, Msb, K,) but not زَمَّارَةٌ, (S, Msb,) applied to a woman; (S, Msb, K;) A [piper, or] player upon a reed; (K;) one who blows in a مِزْمَار. (S, * A, Msb. *) b2: Also زَمَّارَةٌ, (assumed tropical:) A fornicatress, or an adulteress: (Th, A'Obeyd, Az, S, K:) so in a trad., in which it is said نَهَى عَنْ كَسْبِ الزَّمَّارَةِ He prohibited the gain of the fornicatress: (Th, A'Obeyd, Az, S:) so called because she publishes her business: (Th:) some say that the correct word is here رَمَّازَة, because such a woman makes signs with her lips and her eyes and her eyebrows: Az says that he holds the former to be the right; and Abu-l- 'Abbás Ahmad says that the latter is wrong, and that the former signifies a beautiful prostitute: but Az adds that the trad. may mean as above, or he prohibited the gain of the female singer, as AHát relates on the authority of As. (TA.) زَمَّارَةٌ [fem. of زَمَّارٌ, q. v. b2: Also] i. q. مِزْمَارٌ, q. v. (K.) b3: And (tropical:) A سَاجُور [i. e. collar, or collar of iron,] (O, A, K, TA) that is put upon the neck of a dog. (TA.) b4: And metaphorically used as meaning (tropical:) A جَامِعَة; (A, TA;) [i. e.] A [shackle for the neck and hands, such as is called]

غُلّ. (TA.) And (assumed tropical:) A bar of iron (عَمُودٌ) between the two rings of the [shackle called] غُلّ: (M, O, K:) so termed because of its sound. (O.) b5: Also A she-ostrich. (Har p. 408.) زَامِرٌ; and its fem., with ة: see زَمَّارٌ.

زَوْمَرٌ: see زُمْرَةٌ: A2: and see also زَمِيرٌ. b2: Also Playing; or a player. (O.) مُزَمَّرٌ (assumed tropical:) Shackled [with a زَمَّارة]. (O, TA.) مِزْمَارٌ A musical reed, or pipe; (S, * A, Msb, * K, * TA;) what is called in Persian نَاىْ [now generally meaning a flute]; (marginal note in a copy of the KT;) as also ↓ زَمَّارَةٌ, (K,) [which latter, by many pronounced زُمَّارَة, and generally so pronounced in Egypt, is applied to a double reed-pipe, figured and described in my work on the Modern Egyptians,] and ↓ مَزْمُورٌ and ↓ مَزْمُورٌ, (IAth,) the latter like مَغْلُوقٌ and مَغْرُودٌ: (TA:) pl. of the first, (S, A,) and of the last two, مَزَامِيرُ. (S, * A.) It is related in a trad., that Mohammad, on hearing Aboo-Moosà El-Ash'aree reciting, said to him, لَقَدْ أُعْطِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُودَ (tropical:) [Verily thou hast been gifted with a pipe like that of David himself]; likening the sweetness of his voice and melody to the sound of the مِزْمَار; (TA;) as though he had musical pipes in his throat: or مزاميرآل داوود is here the same as مَزْمُورَات دَاوُود: (A:) for, b2: مَزَامِيرُ دَاوُودَ also signifies [The Psalms of David;] what David used to sing, or chant, (يَتَغَنَّى بِهِ, in the CK يُتَغَنَّى به,) of the Psalms: (K:) and to such is likened the utmost sweetness of voice in reciting: and آل is said to be here redundant or pleonastic; meaning the person: (TA:) or (so in the TA, but in the K “ and ”) مزامير داوود signifies kinds of prayer, or supplication: it is pl. of مِزْمَارٌ and of ↓ مَزْمُورٌ or مُزْمُورٌ. (So in different copies of the K.) مَزْمُورٌ and مُزْمُورٌ: see مِزْمَارٌ, in two places.

مُسْتَزْمِرٌ (tropical:) Shrinking, and abject, or ignominious, in his own estimation. (K, TA.) [See also its verb.]

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.)

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

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

طوس

1 طَاسَ, aor. ـُ (S, TA,) inf. n. طَوْسٌ, (S, A, K, TA,) He was, or became, beautiful, (S, A, K, TA,) and bright, or fresh, (K, TA,) in face, (S, A, K, TA,) after illness: (K, TA:) from الطَّوْسُ signifying “ the moon: ” so in the T: ascribed by Sgh to AA. (TA.) [In one copy of the S, this verb is omitted.]

A2: طاس الشَّىْءَ, (M, O,) aor. as above, (O,) inf. n. طَوْسٌ, (M, A, O, K,) He trod, or trod upon, the thing; (M, A, * O, K; *) [like دَاسَهُ;] and broke it: (M, O:) so says IDrd: (O:) and الوَطْسُ is like الطَّوْسُ. (TA.) 2 مَا أَدْرِى أَيْنَ طَوَّسَ I know not whither he has gone (T, O, K) بِهِ [with him, or it]. (K.) 5 تَطَوَّسَتْ She (a woman, A, K, or a girl, M) adorned herself: (M, A, Sgh, K:) [as though she made herself like a طَاؤُوس, or peacock.] b2: تطوّس He (a pigeon) shook, or ruffled, his feathers: you say, الحَمَامُ يَكْسَحُ بِذَنَبِهِ حَوْلَ الحَمَامَةِ وَيَتَطَوَّسُ لَهَا The male pigeon sweeps with his tail around the female pigeon, and shakes, or ruffles, his feathers to her. (A, TA.) طَاسٌ [A drinking-cup; also vulgarly called طَاسَة;] a certain thing in which one drinks; (S, K;) or with which one drinks; accord. to AHn, also called قَاقُزَّةٌ. (M.) طَوْسٌ The moon: (IAar, T, S, K: but omitted in one copy of the S:) or the moon a little after, or before, the change; i. q. هِلَالٌ: pl. أَطْوَاسٌ. (M.) طُوَاسٌ, (M, TA,) thus correctly, as written by El-Urmawee, with damm; not with fet-h, as in the K and as written by Sgh; (TA;) [in the O, طَوَاسُ;] One of the nights of the last part of the [lunar] month; (M;) one of the nights called لَيَالِى المُحَاقِ. (O, K.) طَاؤُوسٌ, (S, M, A, &c.,) of the measure فَاعُولٌ, (Msb,) the hemzeh being a substitute for و, (M,) [The peacock;] a certain bird, (S, M, A, O, K,) beautiful, (M, TA,) and well known: (O, Msb, K:) dim. طُوَيْسٌ, formed after the rejection of the augmentative letters: (S, O, Msb, K:) pl. طَوَاوِيسُ (M, A, K) and (sometimes, M) أَطْوَاسٌ, (M, O, K,) by the rejection of what is augmentative: (M:) the former pl. is the more known. (TA.) b2: (assumed tropical:) A goodly, or beautiful, man; (ElMuärrij, O, K;) in the dial. of Syria. (ElMuärrij, O.) b3: (assumed tropical:) Silver; (A, O, K;) in the dial. of El-Yemen. (A, O.) b4: (assumed tropical:) Verdant land, wherein, (O, K,) or whereon, (T, O,) is every kind of plant, (O, K,) or of flowers, in the days of spring. (T, O.) مُطَوَّسٌ Goodly, or beautiful; (M, A, Msb, K;) applied to a face, (A, TA,) or other thing. (Msb, K.)

حبر: حبَّر الكلام: حسَّنه وزيَّنه ووضحَّه (بوشر وهذا الفعل سواء ذكر مفعوله ام لم يذكر يعني كتب برشاقة، أو كتب فقط. أنظر تعليقتي على طبعة لافولللايت للأخبار (ص81 رقم 1) وفي كتاب محمد بن الحارث (ص281) كتب بطاقة وحبَّرها (وبعدها: وقد أحكم البطاقة).
حبَّر خطة (ابن جبير ص77) المقري 1: 241) الماوردي ص171 حيث يجب أن نقرأ ولم يجز أن يحبر به حكما بدل ولم يحبر، راجع المقري 1: 385) والمصدر منه التحبير مرادف للإنشاء (المقري 1: 385) واسم الفاعل مُحَبَّر مرادف لمُنْشِئ، (قلائد العقيان ص210).
تحبَّر: تحسن وتزَّين (فوك).
حِبر: نقس، وهو ما يكتب به. ويقول ابن البيطار (2: 74) في كلامه عن شيء ملون يرمي به زبد البحر: وقد يكتب به الحبر، ولذلك يسميه قوم الحبر. وربما كان مِدَاد الحِبْر يدل على نفس المعنى عند ابن العوام (1: 645).
وحِبر: أسقف (همبرت ص150) وهو يكتبه بكسر الحاء (انظر لين)، بوشر.
وحبر: كاهن (همبرت 150، بوشر).
الحبر الأعظم الأب الأقدس، لقب بابا روما (همبرت ص150، بوشر) ويقال أيضا: الحبر الأكبر (همبرت ص150).
حَبَر: اسم نسيج، كذلك حَبَرضة ففي رياض النفوس (ص21ق): وكان لباس البهلول قلنسوة حبر، الخ. وفية (ص39ق): قلنسوة حبر. وفي صفة مصر (12: 170) نسيج حبر في المحلة.
حببْرَة: منصب الحبر أو الكاهن، منصب البابا ن بابوية.
حَبرَة: ليست هذه الكلمة في اللغة الفصحى اسم ثوب أو ملبس كما يقال وكما تجده أيضاً عند لين، وقد أشار إلى ذلك فريتاج (دراسات عربية ص210،211) فأصاب. بل هي ضرب من برود اليمن مخططة. أنظر الازرقي (ص174) فهو يقول في كلامة عن كسوة الكعبة: فكساها الوصائل ثياب حبرة من عَصْب اليمن. راجع الأسطر الثلاثة الأخيرة من هذه الصفحة وص176، 177، 180، ابن هشام 1012، 1019) وخير أنواعه يستورد من الجَنَد (الازرقي ص 175 وهنا أخطأ وستنفيلد فجعلها الُنْد).
وأصبحت هذه الكلمة تدل في العصور الحديثة على إزار فضفاض أو ملاءة من الحرير أو من التفته أو من الشال تتغطّى به النساء حين خروجهن (الملابس 135 - 136).
ونجد هذه الكلمة بهذا المعنى في ألف ليلة 4: 319،طبعة برسل 9: 263 حيث نجد طبعة ماكناتن مرادفها إزار. وهي في الجزائر تدل على نفس هذا المعنى (دي يونج فان رودنبورج ص 170). ونجد في معجم برجرن في مادة ( Voile) : ( حبراء: إزار أو ملاءة سوداء أو ذات لون غامق تتخطّى بها فقيرات النساء المسحيات حين يخرجن.
وحَبَرَة: تفتا (همبرت ص203، بوشر). حِبُرِيّ: نسبة إلى الحِبر وأحد أحبار اليهود (محيط المحيط).
حُبِري: كتاب الكتب الحبرية (الكهنوتية) (بوشر).
حُبرِي ويجمع على حَبارى: حُبارى، حِبْرِية. (بوشر).
حِبْرِوِيّ: عامية حِبْرى نسبة إلى الحبر واحد أحبار اليهود (المحيط محيط). قدّاس حبرويّ: قداس احتفالي ذو تلحين، قداس صاروخ (بوشر).
حًباريّ: كلمة تطلق على الفرس إذا كان لونه بلون زهرة الخوخ ما بين البياض والكمتة ومن هذه الكلمة العربية أخذت اللفظة الفرنجية Aubere)) . وقد أطلق عليه حباري، لا لأن لونه يشبه ريش الحباري، بل لأنه يشبه لحم الحباري إذا ما طبخ (معجم الأسبانية ص286).
حَبَّار: صانع الحبر أي المداد الذي يكتب به (صفة مصر 28 ص403).
محَبَّر: نجد في تاريخ ابن الأثير (10: 410) الاسم البربري تاجرت، ويقول النويري (أفريقية) الذي نقلة منه كلامه: وتاجَرَرْت ينطق بها بجحيم محبّرة (كذا). بين الكاف والجيم وكذلك أجادير. وهذا يعني أنه يجب نطق ( g) البربرية بصوت متوسط بين ج وك.
محبرة: نوع من السمك (القزويني 2: 19)، وعند ياقوت مخبرة.

حبر

1 حَبَرَهُ, (S, Msb, TA,) aor. ـُ (Msb,) inf. n. حَبْرٌ; (S, Msb, TA;) and ↓ حبّرهُ, (TA,) inf. n. تَحْبيرٌ; (S, K, TA;) or the latter has an intensive signification; (Msb;) He made it beautiful, beautified it, (S, K, TA,) or adorned it, or embellished it, (Msb,) and made it plain; (TA;) namely, handwriting, and poetry, &c., (S, K, both in relation to the latter verb, and TA in relation to both verbs,) such as language, or speech, and science, (S, TA,) and pronunciation, and a recitation; meaning, with respect to the last, the voice [with which he recited]. (TA.) b2: Also حَبَرَهُ, (S, A, L, Msb, but in the Msb “ or,” not “ also,”) aor. ـُ inf. n. حَبْرٌ (S, Msb) and حَبْرَةٌ; (S;) and ↓ احبرهُ; (K;) and in an intensive sense ↓ حبّرهُ; (Msb;) He, (God, A,) or it, (a thing, or an affair or event, S, L,) made him happy, joyful, or glad; (S, A, L, Msb, K;) affected him with a happiness, joy, or gladness, that made his face to shine, or of which the mark, or sign, (حَبَار, i. e. أَثَر,) appeared upon his countenance; (Bd in xliii. 70, in explanation of the pass. form of the first of these verbs;) he made him to enjoy a state of ease and plenty; and treated him with honour: (Lth and S in explanation of the pass. form of the first verb as used in the Kur xxx. 14:) or treated him with extraordinary honour. (Bd in xliii. 70, and TA.) [حُبِرَ, properly signifying He was made happy, &c., may be used as meaning he was, or became, happy, &c.; like سُرَّ; and حُبُورٌ, and its syns. mentioned with it below, may be regarded as its inf. ns. Golius, app. from his finding حَبَرٌ explained in the KL as an inf. n. meaning The being happy, &c., (شَادْ شُدَنْ,) assigns to حُبِرَ جِلْدُهُ, as on the authority of that lexicon, the meaning of “ hilaris lætusque fuit; ” but I have not found this verb in any Arabic work.]

A2: حُبِرَ جِلْدُهُ His skin was beaten so that there remained the mark of the beating. (K.) A3: حَبِرَ الجُرْحُ, (S, K,) aor. ـَ (K,) inf. n. حَبَرٌ, (S,) The wound broke out afresh: (S, K:) or became healed, but left scars. (Ks, S, K.) b2: حَبرَتْ أَسْنَانُهُ, aor. ـَ (S, A, * Msb, K,) inf. n. حَبَرٌ, (S, Msb, *) His teeth became of a yellow colour mingled with the whiteness: (K:) or became yellow; (A, Msb;) syn. قَلِحَتْ. (S.) [See also حِبِرٌ.]2 حبّرهُ: see 1, in two places. b2: Also, inf. n. تَحْبِيرٌ, He pared it well; namely, an arrow. (TA.) 4 احبرهُ: see 1.

A2: احبر بِهِ He, or it, left a mark upon him, or it. (TA.) And احبرِت الضَّرْبَةُ جِلْدَهُ and بِجِلْدِهِ The blow made a mark, or marks, upon his skin. (TA.) حَبْرٌ: see حُبُورٌ, in two places: b2: and حِبْرٌ, in two places: b3: and حِبِرٌ.

A2: Also حَبْرٌ and ↓ حِبْرٌ; (S, A, Msb, K, &c.;) but As says, I know not whether it be the former or the latter: (S:) IAar says both: A 'Obeyd says that some of the lawyers say the former; and some, the latter; (TA;) and that in his opinion it is the former: (S, TA:) AHeyth, that it is the former only: (TA:) Th mentions the former only: (Msb:) Fr says it is the latter only: (TA:) and the latter is [said to be] the more chaste because the pl. is of the measure أَفْعَالٌ, and not فُعُولٌ: (S, TA:) [but a pl. of the latter measure is also mentioned:] A learned man (As, S, Msb, K) of the Jews: (S, A:) or whether he be a Christian or Jewish or Sabean subject of a Muslim government, who pays a poll-tax for his freedom and toleration, or one who, having been such, has become a Muslim: or one skilled in the beautifying of language: (A 'Obeyd, S:) or a good, or righteous, man: (Kaab, K, TA:) pl. (of the former, Msb) حُبُورٌ, (Msb, K,) [but this is seldom used,] and (of the latter, Msb) أَحْبَارٌ. (IDrst, S, A, Msb, K, &c.) حِبْرٌ Ink, syn. مَدَادٌ, (Msb,) and نِقْسٌ, (K,) with which one writes: (S, Msb:) so called because it is one of the means of beautifying writings; (Mohammad Ibn-Zeyd, TA;) or because it beautifies, and makes plain, handwriting; (Hr, TA;) or because of the marks that it leaves: (As, TA:) pl. [of pauc.] أَحْبَارٌ (IDrst, TA) and [of mult.]

حُبُورٌ. (TA.) b2: I. q. وَشْىٌ [The variegation, or figuring, of cloth or of a garment; or a kind of variegated, or figured, cloth or garment]: (IAar, K:) pl. حُبُورٌ. (K, * TA.) [See also حِبَرَةٌ.] b3: A mark, or sign, of the enjoyment of ease and plenty: (As, S, K: [in one copy of the S, and in the CK, for أَثَرُ النَّعْمَةِ, I find, erroneously, أَثَرُ النِّعْمَةِ:]) and [hence,] beauty; (As, S, A, K;) beauty of aspect; or a beautiful and pleasing aspect, that satisfies the eye by its comeliness: (As, S, TA:) colour; complexion: (Fr, IAar, S, TA:) pl. أَحْبَارٌ (S) and حُبُورٌ. (K, * TA.) One says, إِنَّهُ لَحَسَنُ الحِبْرِ وَالسِّبْرِ Verily he is beautiful, and of goodly appearance: (As, S:) or of beautiful complexion. (IAar.) And ذَهَبَ حِبْرُهُ وَسِبْرُهُ His colour, or complexion, (Fr, S,) or beautiful, (A,) and goodliness of form or aspect, departed: (Fr, S, A:) from the saying, جَآءَتِ الأَبِلُ حَسَنَةَ الأَحْبَارِ وَالأَسْبَارِ [The camels came beautiful in colours and in appearances]. (Fr, S, A. *) One says also, وَالسَّبْرِ ↓ فُلَانٌ حَسَنُ الحَبْرِ: where حبر seems to be the inf. n. of حَبَرْتُهُ “ I made him, or it, beautiful. ” (S.) b4: Also, (S, K,) and ↓ حَبْرٌ (TA) and ↓ حَبَرٌ (K) and ↓ حَبَارٌ (S, K) and ↓ حِبَارٌ, (A, K,) A mark, or trace, (S, A, K,) of beating, (A,) or of a blow that has not brought blood, or of a healed wound, (TA,) or of work, or labour: (A, TA:) pl. of the first [or second] حُبُورٌ (Yaakoob, S, K) and [of the first and third, accord. to analogy,] أَحْبَارٌ; (TA;) and of the fourth حَبَارَاتٌ, (Yaakoob, S, TA,) it having no broken pl. (TA.) One says, بِهِ حُبُورٌ Upon him are marks [of beating, &c.]. (S.) and الضَّرْبِ ↓ بِجِلْدِهِ حِبَارُ Upon his skin is the mark of beating. (A.) And العَمَلِ ↓ بِيَدِهِ حِبَارُ Upon his hand is the mark of work, or labour. (A.) b5: See also حِبِرٌ. b6: And see حُبُورٌ.

A2: Also, [like the Hebrew ?, and the Chaldee ?,] A like; an equal; a fellow. (K.) b2: See also حَبْرٌ.

حَبَرٌ: see حُبُورٌ: A2: and حِبْرٌ: b2: and حِبَرَةٌ.

حَبِرٌ: see حَبِيرٌ.

حِبَرٌ: see حِبَرَةٌ.

حِبِرٌ, (Msb, K,) the only subst. of this form beside إِبِلٌ, (Msb,) [and a few rare dial. vars.,] and ↓ حِبْرٌ (K) and ↓ حَبْرٌ (A, K) and ↓ حِبِرَةٌ (S, Msb, K) and ↓ حَبْرَةٌ (A, K,) and ↓ حُبْرَةٌ; (K;) or حِبِرٌ, without ة, [as also حِبْرٌ and حَبْرٌ,] is a pl. [or rather a coll. gen. n.], (S,) and with ة it is said to be a n. un. ; (Msb;) A yellowness that mingles with the whiteness of the teeth; (K;) a yellowness of the teeth; (Sh, A, Msb;) what is termed قَلَحٌ in the teeth: (S:) or قَلَحٌ is when they become green: and when the crust increases so as to encroach upon the gums, and to make the roots of the teeth to appear, this is what is termed حَفْرٌ and حَفَرٌ: (Sh, Msb, TA:) pl. حُبُورٌ. (K.) حَبْرَةٌ: see حُبُورٌ, in three places. b2: Also Extraordinariness (مُبَالَغَةٌ) in a thing that is described as beautiful. (K.) [See 1.] b3: A musical performance, or concert, instrumental or vocal or both, (سَمَاعٌ,) in Paradise; (Zj, K;) agreeably with which signification Zj explains [the verb in] the verse of the Kur [xxx. 14, or xliii. 70]: (TA:) and any sweet melody. (K.) A2: See also حِبِرٌ.

حُبْرَةٌ: see حِبِرٌ.

حَبَرَةٌ: see حُبُورٌ: A2: and see also the next paragraph, in two places.

حِبَرَةٌ (S, Mgh, Msb, K) and ↓ حَبَرَةٌ (K) A [garment of the kind called] بُرْد, (S, Mgh,) or a sort of بُرْد, (K,) of the fabric of El-Yemen, (S, Mgh, K,) striped (مُنَمَّرٌ [or this word, q. v., may perhaps signify spotted]); (TA;) a kind of garment of the fabric of El-Yemen, of cotton or linen, striped (مُخَطَّطٌ): (Msb:) pl. حِبَرٌ and حِبَرَاتٌ (S, Mgh, Msb, K) and حَبَرٌ and حَبَرَاتٌ: (TA:) [or rather ↓ حِبَرٌ and ↓ حَبَرٌ are coll. gen. ns.] Accord. to Lth, (Az, Mgh, TA,) حبرة is not a place, nor a known thing, but only signifies وَشْىٌ [see حِبْرٌ]; (Az, Mgh, Msb, TA;) and one says بُرْدٌ حِبَرَةٌ (Msb, TA) and بُرُودٌ حِبَرَةٌ, (TA,) and بُرْدُ حِبَرَةٍ (Mgh, Msb, TA) and بُرُودُ حِبَرَةٍ, (Mgh, TA,) like as one says ثُوْبُ قِرْمِزٍ, the word قرمز signifying a certain dye. (Az, Msb, TA.) [The term ↓ حَبَرَةٌ is now applied in Egypt to A lady's outer covering of silk, black for the married, and white for the unmarried, worn in ridding and walking abroad; the former worn also by concubine slaves. See also حَبِيرٌ.]

حِبِرَةٌ: see حِبِرٌ.

حِبْرِىٌّ A seller of ink. (K.) ↓ حَبَّارٌ, also, is mentioned as having the same signification; and some say that analogy is a sufficient authority for it: but it is disallowed by F. (TA.) حِبَرِىٌّ, not ↓ حَبَّارٌ, (K,) or the latter is allowable on the ground of analogy, (MF,) A seller of the garments called حِبَرٌ. (K.) [See حِبَرَةٌ.]

حُبْرُورٌ (Msb, K) and ↓ حِبْرِيرٌ and ↓ حَبَرْبَرٌ and ↓ حُبُرْبُورٌ and ↓ يَحْبُورٌ [in the CK بَحْبُورٌ] and ↓ حُبُّورٌ (K) The young one of the حُبَارَى: (Msb, K:) pl. حَبَارِيرُ and حَبَابِيرُ. (K.) [See also يَحْبُورٌ below.]

حِبْرِيرٌ: see what next precedes.

حَبَرْبَرٌ: see what next precedes.

حُبُرْبُورٌ: see what next precedes.

حَبَارٌ: see حِبْرٌ. b2: Also The هَيْئَة [i. e. form, or aspect, or the like, or goodliness of form or aspect,] of a man. (Aboo-Safwán, Lh.) حِبَارٌ: see حِبْرٌ, in three places.

حُبُورٌ and ↓ حَبْرٌ, (S, K,) or ↓ حِبْرٌ, with kesr, (Msb,) and ↓ حَبَرٌ, which last occurs in a verse of El-'Ajjáj, for حَبْرٌ, [by poetic license,] (S,) and ↓ حَبْرَةٌ (A, K) and ↓ حَبَرَةٌ, (K,) Happiness, joy, or gladness: (S, Msb, K:) or the first signifies cheerfulness; i. e. pleasure, or delight, and dilatation of the heart, which has a visible effect in the aspect: (TA voce سُرُورٌ:) and the same word (IAth) and ↓ حَبْرَةٌ (Az, IAth, K) and ↓ حَبْرٌ, (K,) a state of ease and plenty; syn. نَعْمَةٌ: (IAth, K: [in the CK and in a MS. copy of the K, erroneously, نِعْمَة:]) or a state of complete, or perfect, ease and plenty: (Az:) and ampleness of the circumstances of life. (IAth.) [See 1. Hence the saying,] بَعْدَهَا عَبْرَةٌ ↓ كُلُّ حَبْرَةٍ [After every state of happiness, or joy, &c., is a tear]. (A.) حَبِيرٌ A [garment of the kind called] بُرْد, variegated, (مُوَشَّىِ,) (K,) [i. e.] striped. (TA.) One says بُرْدٌ حَبِيرٌ and بُرْدُ حَبِيرٍ. (TA.) [See also حِبَرَةٌ. Hence the saying,] لَبِسَ حَبِيرَ الحُبُورِ وَاسْتَوَى

عَلَى سَرِيرِ السُّرُورِ (tropical:) [He clad himself with the mantle of cheerfulness, and seated himself firmly upon the couch of happiness]. (A.) b2: Also, applies to a garment, or piece of cloth, New: (S, K:) and soft and new; (K, TA;) applied to the same; (TA;) and so ↓ حَبِرٌ; (K;) which also signifies a soft thing: (TA:) pl. of the former حُبْرٌ. (K.) b3: And Clouds; syn. سَحَابٌ: (S:) or clouds spotted (مُنَمَّرٌ); (K;) in which one sees what resembles تَنْمِير, by reason of the abundance of their water; but Er-Riyáshee disapproves of this. (TA.) حُبَارَى [a word respecting which J says,] its alif [written ى] is not the fem. alif nor the alif of quasi-coordination; [as F says of the alif of قَبَعْثَرًى, though he finds fault with J for saying thus of the alif of حُبَارَى; (see أَلِفُ التَّكْثِيرِ, in art. ا)] the name [says J] being only composed with it, so that it is as it were a part of the word itself, which is imperfectly decl. when determinate and when indeterminate; i. e., without tenween: (S:) but its alif is the fem. alif; for were it not so, it would be perfectly decl.; (K;) and J says that it is imperfectly decl.: (TA:) and his saying that the alif is [as it were] a part of the word itself is a strange expression, for which it would be difficult to give an answer, and which therefore requires not exorbitance: but “ it is sufficient excellence for a man that his faults may be counted: ” (M:) [A species of bustard;] a certain bird, (S, Msb, K,) well known, of the form of the goose, with a dustcolour upon its head and belly, and the back and wings of which are for the most part of the colour of the quail; (Msb;) or it is a long-necked bird, of an ash-colour, of the form of the goose, with a beak somewhat long, and that is preyed upon, but does not itself prey: Az says that it does not drink water, and that it lays its eggs in distant sands: [the truth is, that it drinks seldom: the male bird has a pouch, extending from beneath the tongue to the breast, said to be large enough to contain seven quarts of water; and it has been supposed by some that he fills this with water for the supply of himself and his mate:] and Az further says, We used, when we journeyed, to proceed in the mountains of EdDahnà, and sometimes we picked up in one day between four and eight of its eggs: it lays four eggs, of a bluish colour, more delicious in taste than those of the domestic hen and than those of the ostrich: and others say that it brings its food from a greater distance than any other bird; sometimes from a distance of many days' journey: also, that it is constantly provided with a thin excrement, or dung, which it voids upon the hawk when pursued by the latter; thus saving itself, by preventing the hawk from continuing its flight, and, as some say, causing its feathers to drop off: whence the prov., أَسْلَحُ مِنْ حُبَارَى: [see art. سلح:] (TA:) حُبَارَى is applied alike to the male and the female, and used as sing. and pl.: (S, K:) but it has pl. forms, (TA,) namely, حُبَارَيَاتٌ (S, Msb, K, TA) and حُبَارَاتٌ: (TA:) accord. to Sb, it has not حَبَارٍ, [in the TA incorrectly written حَبَارِى, as though it had the article ال prefixed to it, or were prefixed to another noun,] nor حَبَائِرُ, [though both of these are mentioned as pls. of it in several of the grammars of the Arabs,] in order to distinguish between حُبَارَى and nouns of the measures فَعْلَآءُ and فِعَالَةٌ and the like. (TA.) It is said in a prov., وَكُلُّ شَىْءٍ قَدْ يُحِبُّ وَلَدَهْ حَتَّى الحُبَارَى وَتَطِيرُ عَنَدَهُ [And everything certainly loves its offspring: even the bustard; and it flies by its side]: (S, Mgh: *) [in the TA, وَيَدِفُّ عَنَدَهْ:] it flies by the side of its young one to teach it to fly before its wings have grown, because of its stupidity: (TA:) the حبارى is thus specially mentioned because it is proverbial for stupidity, and, notwithstanding its stupidity, loves its offspring, and teaches it to fly. (S, Mgh.) Another prov. is, فُلَانٌ مَيِّتْ كَمَدَ الحُبَارَى [Such a one is dying with the concealed grief of the bustard]: because the حبارى moults with other birds, but its new feathers are slow in coming: so when the other birds fly, it is unable to do so, and dies of concealed grief. (TA.) [See also حُبْرُورٌ, and يَحْبُورٌ.]

حَبَّارٌ: see حِبْرِىٌّ: b2: and حِبَرِىٌّ.

حُبُّورٌ: see حُبْرُورٌ.

حَابُورٌ A sitting-place, or a company sitting together, (مَجْلِس,) of unrighteous persons [or revellers]: (S, K:) from حَبَرَهُ “ it made him happy,” &c. (S.) مًحْبَرَةٌ, (Msb, K,) which is the most approved form, (Msb, TA,) and ↓ محْبَرَةٌ, (S, Msb,) because it is an instrument, (Msb, TA,) a correct form, though said in the K to be incorrect, (TA,) and ↓ مَحْبُرَةٌ (Msb, K) and ↓ مَحْبُرَّةٌ, (K,) the last used by poetic license, (TA,) The place, (S, K,) or earthern pot, or glass bottle, (TA,) in which ink is put: (S, K, TA:) pl. مَحَابِرُ. (Msb.) A2: Also, the first of these words, A thing, or things, in which happiness, joy, or gladness, is usually found: such are women said to be. (TA from a trad.) [A cause of happiness, joy, or gladness; agreeably with analogy: of the same class as مَجْبَنَةٌ and مَبْخَلَةٌ.]

مَحْبُرَةٌ: see the next preceding paragraph.

مِحْبَرَةٌ: see the next preceding paragraph.

مَحْبُرَّةٌ: see the next preceding paragraph.

مُحَبَّرٌ A man (T) having his skin marked by the bites of fleas. (T, K.) b2: An arrow well pared. (K.) يَحْبُورٌ, applied to a man, [Very happy, joyful, glad, or cheerful;] of the measure يَفْعُولٌ from الحُبُورُ: (S:) a soft, tender, or delicate, man: pl. يَحَابِيرُ. (AA, TA.) A2: A certain bird: or the male of the حُبَارَى: or its young one. (K.) See حُبْرُورٌ.

بعد: بعد عن: هي عند الجغرافيين والرحالة لا تعني إلا نفيَ ((أن يكون المكان واقعاً على ساحل البحر أو شاطئ النهر)) وتعني ((أنه واقع على مسافة قريبة منها)). وكذلك ((بُعْدٌ)): مدى قصير، مسافة قصيرة. - وبعيد وتباعد: واقع على مسافة قصيرة (معجم الادريسي).
وبعد عن: عاش بعيداً عن الأمير وقصر السلطان، وأصبح من السوقة، وهي ضد قرب في الغالب (انظر كليلة ودمنة ص277).
وبعد: لا يحتمل تصديقه (انظر لين) وكان مستحيلاً متعذراً (ابن بسام 2: 113 وانظر ابن البيطار 2: 385 والمقدمة 2: 181، 227). وقد يليها على، ففي ألف ليلة (1: 9): ما يبعد عليّ قتلك أي ليس متعذراً علي قتلك (أني قادر على قتلك) وما جاء في كتاب ابن العوام (1: 420) حيث عليك أن تقرأ وفقاً لما في مخطوطة الاسكوريال ومخطوطة ليدن: إن الذي بعد عليك من هذا، معناه: إن الذي تعذر عليك فهمه من هذا.
وبُعْد: عُمْق، ففي أماري ص440: وأفضى بهم إلى حفر خندق عظيم كالحفرة من بُعد قَعْرِه (وقعره التي رأى الناشر إثباتها بدل قعرة التي في المخطوطة هي الصواب.
أما قَعْرَة التي ذكرها فليشر (تعليقات ونقد ص62) فلا تدل على هذا المعنى. (وأنظر أدناه: بعيد وأبعد).
بَعَّد (بالتضعيف): تنحى، تخلى (الكالا).
أبعد: في المقري (1: 941): ويبعد ذلك أن، معناها: والذي يثبت أن الأمر ليس كذلك أن)).
تباعد: يقال: تباعد ما بينهما وبين أهلهما أي فسد ما بينهما وبين أهلهما من صلة وتنافرا (معجم البلاذري).
ابتعد: انزوى، اعتزل، تجنب، تفرد، تغرب. وكل هذه معان مجازية. - ويقال: ابتعد عن بعضه: حاد عنه واجتنبه ولم يقاربه (بوشر).
بَعْدُ: جاء في فقرة في الجريدة الآسيوية (1849، 2: 271 رقم 1): ((وتعمد إلى قطع جلود أيّ جلود شئتَ بعد جلود الغنم)) وقد أراد كاترمير (الجريدة الآسيوية 1850، 1: 265) تغيير ((بعد)) هذه التي ذكرت في مخطوطتي. وأرى إنه قد أخطأ. ففي رأيي أن ((بعد)) هنا لها معناها المعروف والمعنى هو ((عليك أن تأخذ جلود الغنم أولاً ثم تعمد .. الخ)) بعد بيوم: بعد يوم (بوشر) - وفي بعد = بعد ففي تاريخ البربر (1: 70): ثم هلك خالد في بعد تلك الأيام. وفي معجم البلاذري ومعجم المتفرقات أمثلة لاستعمال بعد في جمل مثبته بمعنى: للآن. ولا يزال يقال: بعدك نائم أي لم تزل نائماً. وبعد بكيّر: أي لا يزال الوقت مبكراً وهي لغة أهل كسروان (بوشر) - ويقال يا بعدي، يريدون به، أدعو أن تعيش بعدي (محيط المحيط)، ويقوله المحب لحبيبته (ألف ليلة: برسل 3: 193، 194، 250).
بُعْد: انظر بعد، وتجمع على أبعاد (أبو الوليد ص364) - وفي مصطلح الموسيقى أبعاد: فواصل. (صفة مصر 14: 17) والبعد الكلي: مجموعة من ثماني وحدات (بوشر).
بُعْدَة. يقال في البعدة أي بعيداً، في بلد بعيد (بوشر).
بَعدَيْن: بعد فترة، بعد ذلك (بوشر).
بعاد: ابتعاد، مخالف، مناف، يقال بعاد عن القواعد أي ابتعاد عن القواعد، مخالف لها ومناف لها (بوشر).
بعيد: انظره في بعد - ويقال: بعيد عن بعضه أي مفرق، مشتت (بوشر). والفرق بعيد أي شتان ما بينهما (بوشر) ومثله: بعيداً أن تفلحوا: أي هيهات أن تفلحوا (أبو الوليد 221).
والبعيد: أي وقانا الله منه. والبعيد أو بعيد عنكم أي أبعد الله عنكم هذا البلاء. وبعيد عنا: وقانا الله من مثل هذا البلاء (بوشر). وفي ألف ليلة وليلة نرى شهرزاد حين تذكر في قصصها فعلاً يدل على معنى اللعن أو الخيبة فإنها ترادفه بكلمة البعيد بدل الكاف ضمير المخاطب لئلا يتوجه هذا اللعن إلى زوجها السلطان الذي تقص عليه القصص، ففي (3: 426) مثلاً تقول: فقال له الله يخيب البعيد، بدل: الله يخيبك. وفي (4: 679): صارت تقول له إن شاء الله يكون أكلها سماً يهري بدن البعيد، بدل: بدنك، وفي (9: 255 طبعة برسل): وقال للمقدم الله يخيب كعب البعيد وسفرته، بدل: كعبك وسفرتك كما ورد في طبعة ماكن في هذا الموضع.
وبعيد: عميق (وهي ضد قريب) (ابن جبير 64، 67) وفي الحلل الموشية (ص59ق): فتردى من حافة بعيدة المهوى ظن أن الأرض وطية متصلة.
وبعيد: عال، ففي رحلة ابن بطوطة (4: 367): شجرة بعيدة.
والبعيد والقريب: العامة والخاصة من الناس وترد كثيراً بهذا المعنى. انظر مثلاً كليلة ودمنة ص206.
وقريب من بعيد: قريب لا يتصل نسبه بعمود النسب (بوشر).
أبعد: لا يصدق، غير شبيه بالحق (ابن العوام 1: 420).
وأبعد: أكثر عمقاً. ففي رحلة العبدري (ص81و): وملؤها في آبار عميقة ما رأيت أبعد منها.
مبعود: مبعد، مقصي، منفي (فوك) متباعد: انظر في بعد.