سلم
1 سَلِمَ, [
aor. ـَ
inf. n. سَلَامَــةٌ (
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
سَلَامَــتِكِ [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 بِـ
ـسَلَامَــتِكَ [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 الـ
ـسَّلَامُ, (
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 الاِسْتِـ
ـسْلَام [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 الإِـ
ـسْلَام. (
S, *
Msb.) الإِـ
ـسْلَامُ 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, الا
سلام 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 الا
سلام, 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 الـ
ـسَّلَامُ, 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 الـ
ـسَّلَامَ, (
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 ↓ الـ
ـسَّلَامَ here means the salutation of الإِـ
ـسْلَام [by saying
سَلَامٌ عَلَيْكُمْ]: (
Bd,
TA: *) or salutation, and submission by uttering the profession of الإِـ
ـسْلَام; 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 الإِـ
ـسْلَامُ [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. أَـ
ـسْلَامٌ, (
M,) and
سِلَامٌ is said by
IB to be
pl. of the
n. un., like as إِكَامٌ is of أَكَمَةٌ. (
TA.) [Hence,] ذَاتُ أَـ
ـسْلَامٍ 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 (
سلَامَــة) 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
سُلَامَــى 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 ↓
سَلَامَــةٌ, (
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 ↓
سَلَامَــةٌ: (
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
سَلَامَــة [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
سَلَامَــة, 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 وَالـ
ـسَّلَام, 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 بِـ
ـسَلَامَــتِكَ [No, by thy safety, such and such things were not]. (
S.) الـ
ـسُّلَامُ is also a name of God, (
S,
M,
Msb,
K,) [applied to Him in the
Kur lix. 23,
accord. to some for ذُو الـ
ـسَّلَامِ, i. e. ذُو الـ
ـسَّلَامَــةِ,] 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 الـ
ـسَّلَامِ 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 الإِـ
ـسْلَام [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
سَلَامًــا [And when the ignorant speak to them, they say,
سَلَامًــا], 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
سَلَامًــا, 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 وَالـ
ـسَّلَام, 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.) الـ
ـسَّلَامُ 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.)
سَلَامَــةٌ [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.)
سُلَامَــى, 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
سُلَامَــى of the camel are the bones of the فُرْسِن [or foot]: (
M:) [for]
سُلَامَــى is used alike as
sing. and
pl., and sometimes it has also a
pl., (
S,) which is
سُلَامَــيَاتٌ: (
S,
M,
K:) or it is a
pl. [or rather a
coll. gen. n.], of which the
sing. [or
n. un.] is
سُلَامَــيَةٌ, 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
سُلَامَــى and eye; and when it has gone from these, he has none remaining: (
S:) the
pl. سُلَامَــيَاتٌ, (
S,
TA,) or
سُلَامَــى, (
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
سلامــى 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
سُلَامَــى and
سُلَامَــيَاتٌ 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
سلامــيات are the عُرُوق [
app. a mistake for عِظَام i. e. bones] of the outer side of the hand and foot: (
Msb:)
سلامــى 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
سلامــيات [
app. in the fore legs and the same in the hind legs; for he seems to mean that the term
سلامــى 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
سلامــى otherwise than with what is termed the short alif. (
MF,
TA.)
A2: سُلَامَــى, (
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.)
سَلَامَــانٌ 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 (الـ
ـسَّلَامَــة) 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.) الإِـ
ـسْلَامُ [
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 الإِـ
ـسْلَامِ, or the like,] The Muslims, collectively. (
M in art. بيض, &c.) إِـ
ـسْلَامِــىٌّ [Of, or relating to, الأِـ
ـسْلَام 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 إِـ
ـسْلَامِــىٌّ A word, or phrase, introduced, or used in a new sense, on the occasion of the promulgation and establishment of the religion of الإِـ
ـسْلَام, 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 الإِـ
ـسْلَام.] 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.)
