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.

مَدينَةُ النّحَاسِ:
ويقال لها مدينة الصّفر، ولها قصة بعيدة من الصحة لمفارقتها العادة، وأنا بريء من عهدتها إنما أكتب ما وجدته في الكتب المشهورة التي دوّنها العقلاء ومع ذلك فهي مدينة مشهورة الذكر فلذلك ذكرتها، قال ابن الفقيه: ومن عجائب الأندلس أمر مدينة الصّفر التي يزعم قوم من العلماء أن ذا القرنين بناها وأودعها كنوزه وعلومه وطلسم بابها فلا يقف عليها أحد وبنى داخلها بحجر البهتة وهو مغناطيس الناس وذلك أن الإنسان إذا نظر إليها لم يتمالك أن يضحك ويلقي نفسه عليها فلا يزايلها أبدا حتى يموت، وهي في بعض مفاوز الأندلس، ولما بلغ عبد الملك بن مروان خبرها وخبر ما فيها من الكنوز والعلوم وأن إلى جانبها أيضا بحيرة بها كنوز عظيمة كتب إلى موسى بن نصير عامله على المغرب يأمره بالمسير إليها والحرص على دخولها وأن يعرّفه ما فيها ودفع الكتاب إلى طالب بن مدرك فحمله وسار حتى انتهى إلى موسى بن نصير وكان بالقيروان، فلما أوصله إليه تجهز وسار في ألف فارس نحوها، فلما رجع كتب إلى عبد الملك بن مروان: بسم الله الرحمن الرحيم، أصلح الله أمير المؤمنين صلاحا يبلغ به خير الدنيا والآخرة، أخبرك يا أمير المؤمنين أني تجهزت لأربعة أشهر وسرت نحو مفاوز الأندلس ومعي ألف فارس من أصحابي حتى أوغلت في طرق قد انطمست ومناهل قد اندرست وعفت فيها الآثار وانقطعت عنها الأخبار أحاول بناء مدينة لم ير الراؤون مثلها ولم يسمع السامعون بنظيرها، فسرت ثلاثة وأربعين يوما ثم لاح لنا بريق شرفها من مسيرة خمسة أيام فأفزعنا منظرها الهائل وامتلأت قلوبنا رعبا من عظمها وبعد أقطارها، فلما قربنا منها إذ أمرها عجيب ومنظرها هائل كأن المخلوقين ما صنعوها، فنزلت عند ركنها الشرقيّ وصلّيت العشاء الأخيرة بأصحابي وبتنا بأرعب ليلة بات بها المسلمون، فلما أصبحنا كبّرنا استئناسا بالصبح وسرورا به، ثم وجّهت رجلا من أصحابي في مائة فارس وأمرته أن يدور مع سورها ليعرف بابها فغاب عنها يومين ثم وافى صبيحة اليوم الثالث فأخبرني أنه ما وجد لها بابا ولا رأى مسلكا إليها، فجمعت أمتعة أصحابي إلى جانب سورها وجعلت بعضها على بعض لينظر من يصعد إليها فيأتيني بخبر ما فيها، فلم تبلغ أمتعتنا ربع الحائط لارتفاعه وعلوه، فأمرت عند ذلك باتخاذ السلالم فاتخذت ووصلت بعضها إلى بعض بالحبال ونصبتها
على الحائط وجعلت لمن يصعد إليها ويأتيني بخبرها عشرة آلاف درهم، فانتدب لذلك رجل من أصحابي ثم تسنّم السلّم وهو يتعوّذ ويقرأ، فلما صار على سورها وأشرف على ما فيها قهقه ضاحكا ثم نزل إليها فناديناه: أخبرنا بما عندك وبما رأيته، فلم يجبنا، فجعلت أيضا لمن يصعد إليها ويأتيني بخبرها وخبر الرجل ألف دينار، فانتدب رجل من حمير فأخذ الدنانير فجعلها في رحله ثم صعد فلما استوى على السور قهقه ضاحكا ثم نزل إليها فناديناه: أخبرنا بما وراءك وما الذي ترى، فلم يجبنا، ثم صعد ثالث فكانت حاله مثل حال اللذين تقدماه فامتنع أصحابي بعد ذلك من الصعود وأشفقوا على أنفسهم، فلما أيست ممن يصعد ولم أطمع في خبرها رحلت نحو البحيرة وسرت مع سور المدينة فانتهيت إلى مكان من السور فيه كتابة بالحميرية فأمرت بانتساخها فكانت هذه:
ليعلم المرء ذو العز المنيع ومن ... يرجو الخلود وما حيّ بمخلود
لو أن حيّا ينال الخلد في مهل ... لنال ذاك سليمان بن داود
سالت له العين عين القطر فائضة ... فيه عطاء جليل غير مصرود
وقال للجنّ: أنشوا فيه لي أثرا ... يبقى إلى الحشر لا يبلى ولا يودي
فصيّروه صفاحا ثم ميل به ... إلى البناء بإحكام وتجويد
وأفرغوا القطر فوق السور منحدرا ... فصار صلبا شديدا مثل صيخود
وصبّ فيه كنوز الأرض قاطبة، ... وسوف تظهر يوما غير محدود
لم يبق من بعدها في الأرض سابغة ... حتى تضمّن رمسا بطن أخدود
وصار في قعر بطن الأرض مضطجعا ... مضمنّا بطوابيق الجلاميد
هذا ليعلم أن الملك منقطع ... إلا من الله ذي التقوى وذي الجود
ثم سرت حتى وافيت البحيرة عند غروب الشمس فإذا هي مقدار ميل في ميل وهي كثيرة الأمواج وإذا رجل قائم فوق الماء فناديناه: من أنت؟ فقال: أنا رجل من الجن كان سليمان بن داود حبس ولدي في هذه البحيرة فأتيته لأنظر ما حاله، قلنا له: فما بالك قائما على وجه الماء؟ قال: سمعت صوتا فظننته صوت رجل يأتي هذه البحيرة في كل عام مرة فهذا أوان مجيئه فيصلي على شاطئها أياما ويهلل الله ويمجده، قلنا: فمن تظنه؟ قال: أظنه الخضر، عليه السلام، ثم غاب عنّا فلم ندر أين أخذ فبتنا تلك الليلة على شاطئ البحيرة وقد كنت أخرجت معي عدة من الغواصين فغاضوا في البحيرة فأخرجوا منها حبّا من صفر مطبقا رأسه مختوما برصاص فأمرت به ففتح فخرج منه رجل من صفر على فرس من صفر بيده مطرد من صفر فطار في الهواء وهو يقول: يا نبي الله لا أعود، ثم غاصوا ثانية وثالثة فأخرجوا مثل ذلك فضجّ أصحابي وخافوا أن ينقطع بهم الزاد فأمرت بالرحيل وسلكت الطريق التي كنت أخذت فيها وأقبلت حتى نزلت القيروان، والحمد لله الذي حفظ لأمير المؤمنين أموره وسلّم له جنوده! فلما قرأ عبد الملك هذا الكتاب كان عنده الزهري فقال له: ما تظن بأولئك الذين صعدوا السور كيف استطيروا من السور وكيف كان حالهم؟ قال الزهري:
خبّلوا يا أمير المؤمنين فاستطيروا لأن بتلك المدينة جنّا قد وكلّوا بها، قال: فمن أولئك الذين كانوا يخرجون من تلك الحباب ويطيرون؟ قال: أولئك الجنّ الذين حبسهم سليمان بن داود، عليه السّلام، في البحار.

(ح ج ر) : (الْحَجْرُ) الْمَنْعُ وَمِنْهُ حَجَرَ عَلَيْهِ الْقَاضِي فِي مَالِهِ إذَا مَنَعَهُ مِنْ أَنْ يُفْسِدَهُ فَهُوَ مَحْجُورٌ عَلَيْهِ وَقَوْلُهُمْ الْمَحْجُورُ يَفْعَلُ كَذَا عَلَى حَذْفِ الصِّلَةِ كَالْمَأْذُونِ أَوْ عَلَى اعْتِبَارِ الْأَصْلِ لِأَنَّ الْأَصْلَ حَجَرَةٌ لَكِنْ اُسْتُعْمِلَ فِي مَنْعٍ مَخْصُوصٍ فَقِيلَ حَجَرَ عَلَيْهِ (وَالْحَجْرَةُ) النَّاحِيَةُ وَمِنْهَا حَدِيثُ فُرَافِصَةَ «أَنَّهُ - عَلَيْهِ السَّلَامُ - رَأَى رَجُلًا فِي حَجْرَةٍ مِنْ الْأَرْضِ فَقَالَ أَعِدْ الصَّلَاةَ» (وَالْحِجْرُ) بِالْكَسْرِ مَا أَحَاطَ بِهِ الْحَطِيمُ مِمَّا يَلِي الْمِيزَابَ مِنْ الْكَعْبَةِ وَقَوْلُهُ كُلُّ شَوْطٍ مِنْ الْحِجْرِ إلَى الْحِجْرِ وَيَعْنِي بِهِ هَذَا سَهْوٌ إنَّمَا الصَّوَابُ مِنْ الْحِجْرِ إلَى الْحَجَرِ يَعْنِي الْحَجَرَ الْأَسْوَدَ لِأَنَّ الَّذِي يَطُوفُ يَبْدَأُ بِهِ فَيَسْتَلِمُهُ ثُمَّ يَأْخُذُهُ عَنْ يَمِينِهِ عَلَى بَابِ الْكَعْبَةِ (وَحَجْرُ) الْإِنْسَانِ بِالْفَتْحِ وَالْكَسْرِ حِضْنُهُ وَهُوَ مَا دُونَ إبِطِهِ إلَى الْكَشْحِ ثُمَّ قَالُوا فُلَانٌ فِي حِجْرِ فُلَانٍ أَيْ فِي كَنَفِهِ وَمَنَعَتِهِ وَمِنْهُ قَوْله تَعَالَى {وَرَبَائِبُكُمُ اللاتِي فِي حُجُورِكُمْ} [النساء: 23] وَقَوْلُهَا إنَّ ابْنِي هَذَا كَانَ لَهُ كَذَا وَكَذَا (وَحِجْرِي لَهُ حِوَاءً) بِالضَّمِّ أَيْ مَكَانًا يَحْوِيهِ وَيُؤْوِيهِ (وَالْحِجْرُ) بِالْكَسْرِ الْحَرَامُ وَالْحُجْرُ بِالضَّمِّ لُغَةٌ وَبِهِ وَسُمِّيَ وَالِدُ وَائِلِ بْنِ حُجْرٍ وَبِتَصْغِيرِهِ سُمِّيَ وَالِدُ قَاضِي مِصْرَ ابْنُ حُجَيْرٍ (وَمِنْهُ) وَتَحَجَّرْتَ عَلَيَّ مَا وَسَّعَهُ اللَّهُ أَيْ ضَيَّقْتَ وَحَرَّمْتَ وَاحْتَجَرَ الْأَرْضَ أَعْلَمَ عَلَمًا فِي حُدُودِهَا لِيَحُوزَهَا وَيَمْنَعَهَا (وَمِنْهُ) قَوْلُ عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - لِبِلَالِ بْنِ الْحَارِثِ إنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لَمْ يُعْطِك الْعَقِيقَ وَهُوَ مَوْضِعٌ لِتَحْتَجِرَهُ عَنْ النَّاسِ وَفِي حَدِيثِهِ أَيْضًا «مَنْ أَحْيَا أَرْضًا مَيْتَةً فَهِيَ لَهُ» «وَلَيْسَ لِمُحْتَجِرٍ بَعْدَ ثَلَاثِ سِنِينَ حَقٌّ» وَفِي شَرْحِ خُوَاهَرْ زَادَهْ لِتَحَجُّرٍ وَالْأَوَّلُ أَصَحُّ وَالْحَجَرُ بِفَتْحَتَيْنِ مِنْ هَذَا الْبَابِ لِأَنَّهُ مُمْتَنِعٌ لِصَلَابَتِهِ وَبِجَمْعِهِ سُمِّيَتْ أَحْجَارُ الزَّيْتِ وَهِيَ مَحَلَّةٌ بِالْمَدِينَةِ وَيُشْتَقُّ مِنْهُ فَيُقَالُ (اسْتَحْجَرَ) الطِّينُ إذَا صَلُبَ كَالْحَجَرِ وَالْآجُرُّ طِينٌ مُسْتَحْجِرٌ بِالْكَسْرِ أَيْ صُلْبٌ (وَالْحَنْجَرَةُ) مَجْرَى النَّفَسِ مِنْ هَذَا أَيْضًا لِأَنَّهُ مَوْضِعٌ ضَيِّقٌ حَجَرُ الْفَصِّ فِي (جح) فِي سَوَادِ عِرَاقٍ أَقْصَى حَجِرٍ فِي (جز) .

حجر: حجر عليه ذكرها فوك في مادة ( tutor testmentarius) ( انظر لين).
وحجر على الشيء له: اختصه به (الأصطخري ص42).
حجر على الموضع: منع الناس من الدخول إليه (بوشر).
حجروا على انابرهم: منعوا الدخول إلى أهرائهم، وسدوها (بوشر).
حَجَّر (بالتشديد). لا يقال حجَّر حول أرضه فقط (لين) بل يقال أيضاً حجر على أرضه. (معجم الماوردي).
وحجَّر الشيء وعليه، ذكرها فوك في مادة tutor testmentarius)) .
وحجَّر على فلان وفيه: منعه من التصرُّف في الشيء. ونجد في كتاب العقود (ص6) وثيقتين سمَّى كل واحدة منهما وثيقة التحجير، والأولى كتبت بالعبارات التالية: حجر فلان -على زوجته- في جميع مالها وماله هو ومنعها من البيع والشراء والهبات وجميع أنواع التصريفات فإنه حجر عليها تحجيراً يمنع لها التصرُّف.
وتقرأ في الثانية: حجره تحجيراً صحيحاً.
رسم التحجير: رسم الحجز، رسم القضاء (رولاند).
وحجَّره: حوله إلى حجر، ففي معجم بوشر تحجير: تحول إلى حجر، تحجَّر. وفيه مُحَجَّر: متحجَّر، متحول إلى حجر. وفيه أيضاً تحجير: تحجر واستحجار.
وحجَّر: بلَّط (ألكالا).
وتحجير الطريق: وعورة الطريق (بوشر).
وحجَّره: رجمه، قذفه، بالحجارة (فوك) وانظر: مُحجَّر. تحجَّر على = احتجر. المعنى الثاني عند لين، (معجم الماوردي).
وتحجَّر: ذكرها فوك في مادة Lapidore)) . وتحجَّر: تجمَّد وتبلور (ابن البيطار1: 187).
احتجر: يقال فيحتجر نسخ القرآن أي لم ينقطها ولم يسكَّلها بحيث إن قرأتها تصبح مقصورة عليه (دي ساسي طرائف 1: 234).
حِجْر: هذه اللفظة هي في معجم هلو ركبة وهو ينطقها ( Hhedjer) وعند رولاند نجد ( Hedjeur) ركبتان. وتفسير هذا المعنى الذي يبدو غريبا بادي الرأي يذكره بولميير الذي يقول: طفل على حجر فيرى من هذا إن كلمة حجر لا تعني ركبة بل لها معناها العادي وهو حضن، فالطفل ينام على ركبتي أمه = في حضن أمه.
حُجْر: قطعة نسيج مرعة يعلقها كاهن الروم على جانب فخذه الأيمن وقت التقدمة (محيط المحيط).
حَجَر: قد تستعمل هذه الكلمة مؤنثة إذا دَّلت على معنى حَجَرة واحدة حجر. (معجم أبي فداء) - والجمع أحجار يراد به أحجار القبر (معجم مسلم).
وحَجر: رحى، طاحونة (معجم الأسبانية ص110).
وحجر: حَجر كريم، حجر نفيس (دي ساسي طرائف 1: 245)، أما ري ديب ص150).
وحجر: قطعة لعب الشطرنج (ألف ليلة 4: 194،195) وند في معجم بوشر: بيت حجارة السطرنج أو الشطرنج، حيث توضع بيادقه أو أحجاره.
وحجر دامه: بيدق، حجر صغير في لعبة الدامة (بوشر).
وحجر كرة: قنبلة، وسميِّت بذلك لأن المدافع حين حلَّت محل المنجنيقات كانت تقذف بكرات من الحجر (الجريدة الآسيوية 1850، 1: 238).
وإذا أضيفت هذه الكلمة إلى أخرى أصبحت مثل كلمة ( stein) بالألمانية و ( pierre) بالفرنسية تدل على معنى قصر. يقال مثلا حجر أبي خالد أي قصر أبي خالد، وحجر النسر الذي يترجم بالألمانية ( Geyerstein) ( رسالة إلى فليشر ص213 - 214).
وحجر: حب الغمام، برد، وذلك حين تكون حباته كبيرة (مارتن171). وحجر: في مصر هو الغليون الذي يدخن به التبغ (محيط المحيط).
حجر أرمني: حجر منسوب إلى أرمينية (ابن البيطار 1: 292). ونجد في المستعيني (في مادة حجر اللازورد) حجر ارميني وهو باليونانية ارمنياقون وتعني هذه الكلمة (لازورد).
حجر الإسفنج: ( Cysteolithe) ( ابن البيطار: 1: 288) حجر أفريقي: ( Lapis Phryguis) ( ابن البيطار 1: 286).
حجر الماس: الألماس (بوشر). حجر أنا خاطس: انظر ابن البيطار (1: 289).
حجر بارقي: انظر ابن البيطار (1: 289).
حجر بحري: هو قشرة القنفذ البحري أو توتياء البحر. (ابن البيطار1: 136).
وقد كتبها سونثيمر حجر البحري بأل التعريف خطأ منه. وليس هذا في مخطوطة اب من ابن البيطار، وقد أساء ترجمة عبارة ابن البيطار ففيه: وهذه صفة القنفذ البحري وهي خزفة يرمي بها البحر وقد تناثر شوكها وذهب ما في جوفها من اللحم وهي كثيرة في أرض المغرب.
حجر البرام: انظر برام.
حجر البُسْر: انظر ابن البيطار (1: 293) وقد ذكر ضبط الكلمة.
حجر البَقَر: هو تصلب حجري يتكون أحياناً في مرارة البقر. وهو نوع من البادزهر أي الترياق (ابن البيطار 1: 291، سنج).
حجر بلاط: حجر رملي، حجر يستعمل لرصف الأرض وتبليطها (بوشر).
حجر البلور: بلَّور. (ابن البيطار1: 289).
حجر البَهْت: انظر بهت. حجر بولس: حجر بول، انظر ابن البيطار (1: 291).
حجر التوتيا: حجر سليماني، سيليكات الزنك الطبيعي (بوشر). حجر الأثداء: حجر الثدِيّ (ابن البيطار 1: 288).
حجر ثراقي: حجر تراسيوس (ابن البيطار1: 287) هكذا ذكر في مخطوطة د، وقد تحرف في المخطوطات الأخرى.
حجر الجُدَرِيِّ: حجر يشفى يشفي من مرض الجدري (سنج).
الحجر الجَفّاف: حجر الخَفان، حجر الكذّان (ابن البيطار 2: 332) وفيه: هو الفينك وهو الحجر الجفَّاف.
حجر جهنَّم: حجر البازلت (برتون 2: 74). حجر حبشَيِّ: حجر الأحباش (ابن البيطار 1: 285). شَبَج (المستعيني) انظر: حجر السبج.
حجر حديدي: هو خماهان (ابن البيطار 1: 289).
حجر الحاكوك: حجر الخفان، الكذان (بوشر).
حجر المحك: محك، مصداق، فتالة (بوشر).
حجر الحَمّام: نوع من الحجر يتولد في قدور الحمّام (ابن البيطار 291: 1) وحجر الخفان والكذان (ألكالا) - وضرب من المحك (الميشر يتخذ من الصلصال والخزف يحك به باطن قدم المغتسل. (انظر عادات 2: 50).
حجر الحوت: هو شيء يشبه الحجر الذي في رأس بعض الحوت (ابن البيطار1: 292) وفيه: هو شبيه بالحجر يوجد في رأس حوت.
حجر الحَيَّة: سربنتين (بوشر، ابن البيطار 1: 289) وعند منكوفيس (ص362): حجر أشهب أرقش مدوَّر أو على شكل القصب. ويسمى أكرو حية (أكر الحبة) أي حجر الحبة.
حجر حيواني: حجر يتكوَّن على ظهر سرطان البحر (المستعيني).
حجر خراسان: حجر طرابلسي، وهو حجر رقيق يستعمل للصقل (بوشر).
حجر خزفي: حجر الخزف (ابن البيطار: 1: 293).
حجر الدم: هيماتيت (بوشر) والمستعينيفي مادة حجر الشاذنج (في مخطوطة ن فقط) (ابن البيطار 1: 293)، (سنج). حجر الديك: تصلب حجري يوجد في جسم الديك. انظر ابن البيطار (1: 290).
حجر الراسُخت: اثمد، انتيمون (بوشر).
حجر رصاصي: حجر الرصاص (ابن البيطار 1: 289) ويقول سونثيمر الرصاصي خطأ منه. ولم تذكر هذه المادة في مخطوطة أب. الحجر الركابي: انظر مادة ركابي.
الحجر الأزرق: زمرد مصري أو زمرد ريحاني، حجر كريم (بوشر). حجر السبج: انظر سبج.
حجر السحر: حجارة لها شكل أعضاء جسم الإنسان يَّتخذها السحرة في أعمالهم السحرية (مارمول 1: 31 نقلاً عن ابن الجزار).
حجر السرطيط: مرمر (ابن البيطار 1: 293)، ففي مخطوطة أب: حجر السرطيط هو حجر المرمر. وكذلك مخطوطة س، وفي أ: شطريط، وفي ل: سطريط، وفي ن: شطوط، وعند الانطاكي: حجر الشريط.
حجر السفنجة: حجر الإسفنج (بوشر).
حجر الأساكِفَة: حجر كالسوريوس (ابن البيطار 1: 286).
حجر سُلَيْماني: حجر التوتيا (بوشر).
حجر السلوان: انظر ابن البيطار (1: 286).
الحجر السلوقي: ذكره ابن البيطار في (1: 290) وهو كذلك في مخطوطة دي، وفي مخطوطة ب: سلوفي، وفي مخطوطة أ: صوفي.
حجر مسنّ (ومَسَن): حجر تسن به أي تشحذ به السكاكين ونحوها (بوشر) صلصال رملي، حُث (حجر رملي) (بوشر).
حجر السُنُونُو: حجر يوجد في عش السنونو أحيانا ينفع من اليرقان (محيط المحيط). حجر سيلان: عقيق وهو حجر كريم أحمر (بوشر).
حجر الشبّ: الشبّ (بوشر). حجر شَجَرِيّ: مرجان، بُسَّذ، (ابن البيطار 1: 291) وأداة التعريف زائدة عند سونثيمر) (أبو الوليد ص345) وفيه: سمَّي كذلك لأنه شجر يحجر بعد إخراجه من الماء.
حجر شَفَّاف: حجر كذان، حجر خفَّان (ابن البيطار1: 293).
حجر مثشّقَّق: حجر نضدي، نضيد (ابن البيطار1: 284).
حجر الشُكُوك: حجر عثرة (بوشر).
حجر شَمْسِي: جوهرة براقة، حجر كريم (بوشر).
حجر الصاعِقَة: سرونياس (بوشر). الحجر الأصَمُّ: الصوّان، حجر الزناد (ابن البيطار 1: 291).
حجر صوان: غرانيت، صّان (بوشر).
حجر الطالقون: انظر طالقون.
حجر طاحون: حجر رحى (بوشر).
حجر طرابلس: حجر هش يستعمل للصقل (بوشر).
حجر الطور: حجر الدم (المستعيني انظر: حجر الشاذنج، ابن البيطار 1: 293).
حجر عثرة: وهن (بوشر).
حجر أعرابي: حجر عربي (ابن البيطار 1: 278).
حجر عِرَاقِيّ: انظر ابن البيطار (1: 290).
حجر عسلِيّ: حجر بلون العسل (ابن البيطار1: 284).
حجر العقاب: اكتمكت، حجر النسر (بوشر، ابن البيطار 1: 73،294).
حجر عين الشمس: نوع جيد من كافور الطلع المتكلس (بركهار سوريا ص394).
حجر غاغاطيس: حجر وادي جهنَّم، حجر غاغا (ابن البيطار 1: 288). وفي مخطوطتي المستعيني عاعاطيس بالعين. حجر الفتيلة: حرير صخري، تورزي (بوشر).
حجر الأقروح: انظر ابن البيطار (1: 292).
حجر فروعيوش: هو الحجر الذي يجلب من بلاد مورمنار (المستعيني).
حجر الفلاسفة: اكسير، الحجر الكريم (بوشر) حجر قبوري: انظره في مادة قبر.
حجر قُبْطِي: حجر مورشتْس (ابن البيطار 1: 284) - وضرب من الحج كبير جدا وصلب جدا (معجم الأسبانية ص113). حجر القمر: سلفات الكلسيوم، جبس، جص (بوشر، ابن البيطار 1: 285) ويقال له أيضا: الحجر القمري (ابن البيطار 1: 144).
الحجر الأكبر: حجر الفلاسفة (زيشر2: 502).
الحجر الكريم: حجر الفلاسفة (بوشر).
الحجر المكرَّم: حجر الفلاسفة (بوشر، زيشر 20: 502، المقدمة 3: 229).
حجر الكزك: انظر ابن البيطار (1: 289)، وفي مخطوطة أمنه يذكر أحيانا: الكرك، بالراء. وهذا يذكر دائما في مخطوطة ب. حجر الكَلْب: انظر ابن البيطار 1: 287).
حجر الكَوْكَب: حجر استرونيت (بوشر).
حجر الكَيّ: حجر جهنَّم (بوشر).
حجر اللَبَن: غالقتيت (بوشر) ويقال حجر لبني أيضاً (ابن البيطار 1: 284) حجر الماسكة: هو حجر البهت عند أهل مصر انظر حجر البهت (ابن البيطار 1: 294).
حجر المطر: انظر مونج (ص429).
حجر منفي: حجر منف (ابن البيطار 1: 289).
حجر المَهضا: بلّور (المعجم اللاتيني العربي) - ولازورد، ياقوت أزرق (المعجم اللاتيني العربي).
حجر النسر: حجر العقاب (بوشر، سنج، ابن البيطار 1: 73، 294).
حجر النشَّاب: حجر الفهد (بوشر).
حجر النار: حجر الزناد، الحجر الأصم (ابن البيطار 1: 291). حجر النور: حجر فسفوري (بوشر).
حجر النوم: انظر المستعيني ص54.
حجر الهرّ: حجر القط (همبرت ص172).
حجر الهشّ: حجر الخفان، حجر الكذان (بوشر).
حجر هِنْدِيّ: حجر نُسِبَ إلى الهند (ابن البيطار 1: 289).
حجر الولادة، اكتمت، حجر العقاب، حجر النسر (بوشر، سنج، ابن البيطار 1: 73).
حجر يماني: عقيق يمان، يشب - ياقوت زعفراني (بوشر).
حجر يهودي: حجر يهودا (بوشر، سنج المستعيني، ابن البيطار 1: 285).
ظفر حجر: حجر كريم وهو ضرب من اليشب الأسمر أو الأقتم (بوشر).
فحم حجر: الفحم الحجري المستخرج من الأرض (بوشر).
كحل حجر: اثمد: أنتيمون (بوشر).
حِجَارة البُحَيْرَة (وهذا هو صواب كتابتها): حجارة البحر الميت (انظر ابن البيطار 1: 286).
الحجارة المصرية: ذكرها ابن البيطار (1: 293) في مادة حجر بارقي فقال: هو حجر شكله شكل الحجارة المصرية. ولا ادري إذا ما كانت حجارة ضخمة التي تسمى مازاري أولارديلو مازاري في الأندلس (انظر معجم الأسبانية ص310، 311). حجارة الماس: قرط من أحجار الماس (بوشر).
حِجْرَة: حِجر، أنثى الخيل (انظر لين في مادة حجر)، والفظة مذكورة في مختارات كوزج ص80).
حُجْرَة الجامع: نجد عند كلرتاس (ص43) إن الخطيب يجلس في حجرة الجامع حيث ينتظر الوقت الذي يؤذن فيه المؤذنون معلنين وقت الصلاة فيصعد حينئذ على المنبر.
ونجد في موضع آخر ص35 ذكر حجرة الجامع، غير أنها في مخطوطتنا حُجَر بلفظ الجمع. وأخيرا نقرا في ص38 أن حجَر الجامع يمكن أن تحتوي على ألف وخمسمائة من المصلِّين. ولا أدري كيف أترجم هذه الكلمة.
وحُجرة: دار صغيرة. ففي عقد عربي- صقلي ورد ذكر حجرة وهي تتألف من بيت وسقيف وقاعة وبئر وغرفتين.
ويلاحظ أماري: ((إنها من غير شك كسجو من العقد اليوناني 1170، أبود مورسو، بالرمو انتيكو ص386 حيث يليه في النص ما معناه ((بيت صغير)).
وحجرة: ثكنة، دار العساكر (بوشر)، وفي بغداد ومصر كان قرب قصر الوزير مكان واسع كان يطلق عليه اسم الحُجَر حيث كان يسكن الغلمان الذين يخدمون الخلفاء ويطلق عليهم اسم ((الصبيان الحُجَرِية)) أو ((الغلمان الحجرية)) (ابن خلكان 8: 43) وانظر دي ساسي طرائف 1: 156 رقم 37) ويسمون عند ابن خلكان (صُبيان الحُجَر) وهو نفس المعنى السابق. وتقرأ فيه أن كل واحد منهم له فرس وسلاح وكان عليهم أن ينفذوا دون تردد ما يصدر إليهم من أوامر. وقد قارنهم ابن خلكان بفرسان الهيكل ورهبان الضيافة.
وحُجْرة: الطرف المرتفع من الإسطرلاب (دورن 19) في ألف استرون (2: 261): الحجرة الطرف المرتفع من الإسطرلاب الكبرى حَجَرَة: حَجَر (بوشر).
وحجرة: ملح النشادر (بارت 5: 26).
حجر البرق: حجر البرق، بارقين، وهو حجر كريم مزيَّن بصفائح من ذهب (بوشر).
حجرة للرسم: قلم رصاص (بوشر).
حجر القداحة: حجر الزناد (بوشر) حجرة القصبة: جوزة الغليون وهي طرف الغليون الذي يجعل فيه التبغ (بوشر) انظره في مادة حَجَر.
حِجَرَة وتجمع على أحْجار: رفرف الثوب. ذيل الثوب السابغ الذي يجر (ألكالا).
حَجَرِيّ: منسوب إلى الحجر، وأمعز، كثير الحجارة (بوشر). أسلوب حجري: أسلوب محاري (بوشر).
حُجَرِيّ: انظره في مادة حُجْرَة، والحُجْرية في معجم فريتاج خطأ.
حَجَرِيّة: خليط من الكلس والحصى والرمل يمد على سطوح المنازل ويدق فإذا يبس صار صلبا كالحجر (محيط المحيط).
حجار: منديل (رولاند).
حِجَاريّ: منسوب إلى الحجارة (معجم الادريسي) حجّار: قاطع الحجارة (بوشر، مملوك 1، 1: 140)، والذي يرمي الحجارة بالمنجنيق ونحوه من الآلات (مملوك 1، 1).
حاجر ويجمع على حواجر، ففي ابن البيطار (2: 32) فإن الورل بادي في البراري والحوار، وهذه الكلمة لها نفس المعنى الذي ذكره لين لكلمة حاجر.
وتعني كلمة حجر في البلاذري (ص 347) حسب ما يقوله الشارح: الطريق المبلط ما بين باب الجامع والمنبر. غير أن هذا المعنى مشكوك فيه كل الشك. والصواب حاجز كما جاء في مخطوطة أ (انظر: حاجز) حَنْجُورَة: حَنجرة، حلقوم (دومب 85).
تحجيرات (حمع): ذرور يستعمل لتسديد طرفي الجفن أعلاه وأسفله. ففي ابن البيطار (2: 110): وهذا إذا احرق يدخل في كثير من اكحال العين الجلية وفي كثير من شيافاتها وأدويتها وتحجيراتها.
مَحْجَر، ويجمع على مَحاجِر: المكان في الجبل تقطع منه الحجارة (بوشر) والأرض الكثيرة الحجارة (برتون 2: 70) والجمع محاجر ورد في طرائف دي ساسي 2: 5) مَحْجَرة ويجمع على محاجر: المكان الذي تكثر فيه الحجارة والحصى (ألكالا).
مُحَجَّر: مكان كثير الحجارة (ألكالا) رولاند، ابن جبير ص189) حيث أخطأ رايت حين غيَّر كتابة الكلمة التي وردت في المخطوطة، ابن العوام 1: 90، 97 حيث صواب الكلمة المحجرة، كما جاءت في مخطوطة ليدن، ص295، نفس الملاحظة).
ومُحَجَّر: جرذيّ، متحجر، صلب.
وورم مُحَجَّر: جَرَذ، سرطان صلد، ورم متحجر، ورم صلب لا ألم له (بوشر).
مُحَجَّر: بالقرب من (هلو). محجور يتيم قاصر (ألكالا) ويتيم (دومب ص77). ومؤنثة محجورة (هلو).

حجر

حَجَرَ, aor. ـُ (ISd, TA,) inf. n. حَجْرٌ (ISd, Mgh, K) and حُجْرٌ and حِجْرٌ and حُجْرَانٌ and حِجْرَانٌ, (ISd, K) He prevented, hindered, withheld, restrained, debarred, inhibited, forbade, prohibited, or interdicted, (ISd, Mgh, K,) عَلَيْهِ from him, or it: (ISd, TA:) [or عليه is here a mistranscription for عَنْهُ: for] you say, لَا حَجْرَ عَنْهُ, meaning There is no prevention, &c., from him, or it: (TA:) and حَجَرَ عَلَيْهِ, aor. ـُ inf. n. حَجْرٌ, (S, A, * Msb,) He (a Kádee, or judge, S, A) prohibited him (a young or a lightwitted person, TA) from using, or disposing of, his property according to his own free will: (S, A, Msb, TA:) or حَجَرَ عَلَيْهِ فِى مَالِهِ he (a Kádee) prevented, or prohibited, him from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also 5: b3: and 8.2 حجّرهُ: see 5. b2: حجّر حَوْلَ أَرْضِهِ [He made a bound, or an enclosure, around his land]. (A. [Perhaps from what next follows; or the reverse may be the case.]) b3: حجّر عَيْنَ الَعِيرِ, (Msb,) inf. n. تَحْجِيرٌ, (S, L,) He burned a mark round the eye of the camel with a circular cauterizing instrument: (S, L, Msb:) and حجّر عَيْنَ الدَّابَّةِ, and حَوْلَهَا, [i. e. حَوْلَ عَيْنِهَا, like as is said in the A,] he burned a mark round the eye of the beast. (L.) A2: حَجَّرَ البَعِيرُ The camel had a mark burned round each of his eyes with a circular cauterizing instrument. (K. [Perhaps this may be a mistake for حُجِّرَ البَعِيرُ: or for حَجَّرَ البَعِيرَ, meaning he burned a mark round each of the eyes of the camel &c.: but see what follows.]) b2: حجّر القَمَرُ, (S, K,) inf. n. as above, (K,) The moon became surrounded by a thin line, which did not become thick: (S, K:) and (S [in the K “ or ”]) became surrounded by a halo in the clouds. (S K,) 5 تحجّر عَلَيْهِ He straitened him, (K, TA,) and made [a thing] unlawful to him, or not allowable. (TA.) And تحجّر مَا وَسَّعَهُ اللّٰهُ He made strait to himself what God made ample. (A.) And تَحَجَّرْتَ عَلَىَّ مَا وَسَّعَهُ اللّٰهُ Thou hast made strait and unlawful to me what God has made ample. (Mgh.) And تحّجر وَاسِعًا He made strait what was ample: (Msb:) or he made strait what God made ample, and made it to be peculiar to himself, exclusively of others; as also ↓ حَجَرَهُ and ↓ حجّرهُ. (TA.) A2: See also 8: A3: and 10. b2: [Hence, perhaps,] تحجّر لِلْبُرْءِ It (a wound) closed up, and consolidated, to heal. (TA from a trad.) 8 احتجر, (TA,) or احتجرحَجْرَةً, (S, Msb,) and ↓ استحجر and ↓ تحجّر, (K,) He made for himself a حُجْرَة [i. e. an enclosure for camels] (S, Msb, K.) b2: And hence, (Msb,) احتجر الأَرْضَ, (Mgh, Msb, K,) and ↓ حَجَرَهَا, (TA,) He placed a land-mark to the land, (Mgh, Msb, K,) to confine it, (Mgh, Msb,) and to prevent others from encroaching upon it. (Mgh, TA.) b3: احتجر بِهِ He sought protection by him, (A, * K,) as, for instance, by God, مِنَ اشَّيْطَانِ from the devil. (A.) A2: احتجر اللَّوْحَ He put the tablet in his حِجْر [or bosom]. (K.) 10 استحجر: see 8.

A2: Also It (clay) became stone: (TA:) or became hard; as when it is made into baked bricks: (Mgh:) or became hard like stone: (A, Msb;) as also ↓ تحجّر. (A.) b2: (assumed tropical:) He became emboldened or encouraged, or he emboldened or encouraged himself, (K TA,) عَلَيْهِ against him. (TA.) Q. Q. 1 حَنْجَرَهُ He slaughtered him by cutting his throat [in the part called the حنْجَرَة]. (K in art. حنجر.) حَجْرٌ: see حِجْرٌ, in three places.

A2: Also, and ↓ حِجْرٌ, (S, A, Mgh, Msb, K TA,) [the latter of which I have found to be the more common in the present day,] and ↓ حُجْرٌ, (K, [but this I have not found in any other lexicon, and the TA, by implication, disallows it,]) The حِضْن; (Mgh, Msb, K;) [i. e. the bosom; or breast; agreeably with explanations of حِضْن in the K: or] the part beneath the armpit, extending to the flank; (Mgh, Msb;) [agreeably with other explanations of حِضْن;] of a man or woman: (S A, Mgh, Msb, K:) pl. حُجُورٌ. (S, Msb.) Hence the saying, (Mgh,) فُلَانٌ فِى حَجْرِ فُلَانٍ (assumed tropical:) Such a one is in the protection of such a one; (Az, T, Mgh, Msb;) as also ↓ فى حَجْرَتِهِ. (TA.) And نَشَأَ ↓ فِى حِجْرِهِ and حَجْرِهِ (assumed tropical:) He grew up in his care and protection. (K.) b2: Also ↓ حِجْرٌ (T, K) and حَجْرٌ (T, TA) [The bosom as meaning] the fore part of the garment; or the part, thereof, between one's arms. (T, K.) b3: See also حَجْرَةٌ: b4: and مَحْجِرُ العَيْنِ.

A3: Also An extended gibbous tract of sand. (K.) حُجْرٌ: see حِجْرٌ, in three places:

A2: and حَجْرٌ: b2: and مَحْجِرُ العَيْنِ.

حِجْرٌ (S A, Mgh, Msb, K) and ↓ حُجْرٌ (S, Mgh, Msb, K) and ↓ حَجْرٌ, (S, K,) of which the first is the most chaste, (S,) and ↓ مَحْجَرٌ (S, K) and ↓ حَاجُورٌ (K) [and ↓ مَحْجُورٌ], Forbidden, prohibited, unlawful, inviolable, or sacred. (S, A, Mgh, Msb, K.) Each of the first three forms occurs in different readings of the Kur vi. 139. (S.) You say, هٰذَا حِجْرٌ عَلَيْكَ This is forbidden, or unlawful, to thee. (A.) In the time of paganism, a man meeting another whom he feared, in a sacred month, used to say, ↓ حِجْرًا مَحْجُورًا, meaning It is rigorously forbidden to thee [to commit an act of hostility against me] in this month: and the latter, thereupon, would abstain from any aggression against him: and so, on the day of resurrection, the polytheists, when they see the punishment, will say to the angels, thinking that it will profit them: (Lth, S: *) but Az says that I' Ab and his companions explain these words [occurring in the Kur xxv. 24] otherwise, i. e., as said by the angels, and meaning, the joyful annunciation is forbidden to be made to you: and accord. to El-Hasan, the former word will be said by the sinners, and the latter is said by God, meaning it will be forbidden to them to be granted refuge or protection as they used to be in their former life in the world: but Az adds, it is more proper to regard the two words as composing one saying: (TA:) and the latter word is a corroborative of the former, like مَائِتٌ in the expression مَوْتٌ مَائِتٌ. (Bd.) The same words in the Kur xxv. 55 signify A strong mutual repugnance, or incongruity; as though each said what one says who seeks refuge or protection from another: or, as some say, a defined limit. (Bd.) A man says to another, “Dost thou so and so, O such a one?” and the latter replies حِجْرًا, or ↓ حُجْرًا, or ↓ حَجْرًا, meaning [I pray for] preservation, and acquitment, from this thing; a meaning reducible to that of prohibition, and of a thing that is prohibited. (Sb.) The Arabs say, on the occasion of a thing that they disapprove, لَهُ ↓ حُجْرًا, with damm, meaning, May it be averted. (S.) b2: Homeyd Ibn-Thowr says, فَهَمَمْتُ أَنْ أَغْشَى إِلَيْهَا مَحْجَرًا وَلَمِثْلُهَا يُغْشَى إِلَيْهِ المَحْجَرُ meaning, And I purposed doing to her a forbidden action: and verily the like of her is one to whom that which is forbidden is done. (S, K.) ↓ مَحْجَرٌ is also explained as signifying حُرْمَةٌ; [app. meaning a thing from which one is bound to refrain, from a motive of respect or reverence;] and to have this meaning in the verse above. (Az.) b3: Also, the first of these words, Any حَائِط [i. e. garden, or walled garden of palm-trees,] which one prohibits [to the public]. (S.) b4: and الحِجْرُ That [space] which is comprised by [the curved wall called] the حَطِيم, (S, A, Mgh, K,) which encompasses the Kaabeh on the north [or rather north-west] side; (S, A, K;) on the side of the spout: (Mgh:) or the حطيم [itself], which encompasses the Kaabeh on the side of the spout. (Msb.) [It is applied to both of these in the present day; but more commonly to the former.] b5: Also, حِجْرٌ, The anterior pudendum of a man and of a woman; and so ↓ حَجْرٌ: (K, TA:) the latter the more chaste. (TA.) b6: A mare; the female of the horse: (S, A, Msb, K:) and a mare kept for breeding; (A;) as though her womb were forbidden to all but generous horses: (T:) but in the latter sense the sing. is scarcely ever used; though its pl., the first of the following forms, (as well as the second, A,) is used to signify mares kept for breeding: (K:) ↓ حِجْرَةٌ, as a sing., is said by F and others to be a barbarism: it occurs in a trad.; but perhaps the ة is there added to assimilate it to بَغْلَةٌ, with which it is there coupled: (MF:) the pl. [of pauc.] is أَحْجَارٌ (Msb, K) and [of mult.] حُجُورٌ (A, Msb, K) and حُجُورَةٌ. (K.) A poet says, إِذَا خَرِسَ الفَحْلُ وَسْطَ الحُجُورِ وَصَاحَ الكِلَابُ وَعَقَّ الوَلَدْ When the stallion, seeing the army and the gleaming swords, is mute in the midst of the mares kept for breeding, and does not look towards them, and the dogs bark at their masters, because of the change of their appearances, and children behave undutifully to their mothers whom fear diverts from attending to them. (A.) b7: Relationship [that prohibits marriage]; nearness with respect to kindred. (Msb, K.) b8: Understanding, intelligence, intellect, mind, or reason: (S, A, Msb, K:) so in the Kur lxxxix. 4: (S, Bd:) thus called because it forbids that which it does not behoove one to do. (Bd.) One says, فِى ذٰلِكَ عِبْرَةٌ لِذِي حِجْرٍ In that is an admonition to him who possesses understanding, &c. (A.) A2: See also حَجُرٌ, in three places.

حَجَرٌ [A stone; explained in the K by صَخْرَةٌ; but this means “a rock,” or “a great mass of stone” or “of hard stone”]; (S, K, &c.;) so called because it resists, by reason of its hardness; (Mgh;) and ↓ أُحْجُرٌّ signifies the same: (Fr, K:) pl. (of pauc., of the former, S) أَحْجَارٌ (S, Mgh, K) and أَحْجُرٌ (K) and (of mult, S) حِجَارٌ and [more commonly] حِجَارَةٌ, (S, K,) which last is extr. [with respect to rule], (S,) or agreeable with a usage of the Arabs, which is, to add ة to any pl. of the measure فِعَالٌ or of that of فُعُولٌ, as in the instances of ذِكَارَةٌ and فِحَالَةٌ and ذُكُورَةٌ and فُحُولَةٌ. (AHeyth.) And (metonymically, TA) (tropical:) Sand: (IAar, K;) pl. أَحْجَارٌ. (TA.) b2: [Hence,] أَهْلُ الحَجَرِ The people of the desert, who dwell in stony and sandy places: occurring in a trad., coupled with أَهْلُ المَدَرِ. (TA.) b3: الحَجَرُ الأَسْوَدُ, and simply الحَجَرُ, The [Black] Stone of the Kaabeh. (K, TA.) El-Farezdak applies to it, in one instance, the pl. الأَحْجَارُ, considering the sing. as applicable to every part of it. (TA.) b4: One says, فُلَانٌ حَجَرُ الأَرْضِ, meaning (assumed tropical:) Such a one is unequalled. (TA.) and رُمِىَ فُلَانٌ بِحَجَرِ الأَرْضِ (tropical:) Such a one has had a very sagacious and crafty and politic man made to be an assailant against him. (K, * TA.) El-Ahnaf Ibn-Keys said to 'Alee, when Mo'á-wiyeh named 'Amr Ibn-El-'Ás as one of the two umpires, قَدْ رُمِيتَ بِحَجَرِ الأَرْضِ فَاجْعَلْ مَعَهُ ابْنَ عَبَّاسٍ فَإِنَّهُ لَا يَعْقِدُ عُقْدَةً إِلَّا حَلَّهَا (assumed tropical:) Thou hast had a most exceedingly sagacious and crafty and politic man made to be an assailant against thee: so appoint thou with him Ibn-'Abbás; for he will not tie a knot but he shall untie it: meaning one that shall stand firm like a stone upon the ground. (L from a trad.) One says also, رُمىَ فُلَانٌ بِحَجَرِهِ, meaning (tropical:) Such a one was coupled [or opposed] with his like: (A:) [as though he had a stone suited to the purpose of knocking him down cast at him.] b5: لِلْعَاهِرِ الحَجَرُ, occurring in a trad., means (assumed tropical:) For the fornicator, or adulterer, disappointment, and prohibition: accord. to some, it is meant to allude to stoning; [and it may have had this meaning in the first instance in which it was used;] but [in general] this is not the case; for every fornicator is not to be stoned. (IAth, TA.) [See also art. عهر.] b6: الحَجَرُ Gold: and silver. (K.) Both together are called الحَجَرَانِ. (S.) حَجِرٌ [Stony; abounding with stones]. Yousay أَرْضٌ حَجِرَةٌ [so in several copies of the K; in the CK حَجْرَةٌ;] Land abounding with stones; as also ↓ حَجِيرَةٌ and ↓ مُتَحَجِّرَةٌ. (K.) حُجُرٌ The flesh surrounding the nail. (K.) حَجْرَةٌ A severe year, that confines men to their tents, or houses, so that they slaughter their generous camels to eat them. (L in art. نبت, on a verse of Zuheyr.) A2: A side; an adjacent tract or quarter; (ISd, K;) as also ↓ حَجْرَةٌ: (EM p. 281:) pl. of the former ↓ حَجْرٌ, [or rather this is a coll. gen. n., of which the former is the n. un.,] and حَجَرَاتٌ (S, K) and ↓ حَوَاجِرُ: (K:) the last is mentioned by ISd as being thought by him to be a pl. of حَجْرَةٌ in the sense above explained, contr. to analogy. (TA.) Hence, حَجْرَةٌ قَوْمٍ The tract or quarter adjacent to the abode of a people. (S.) And حَجْرَتَا الطَّرِيقِ The two sides of the road. (TA.) And حَجْرَتَا عَسْكَرٍ The two sides of an army; (A, TA;) its right and left wings. (TA.) And قَعَدَ حَجْرَةً He sat aside. (A.) And سَارَ حَجْرَةً He journeyed aside, by himself. (TA.) And ↓ مَحْجَرًا is also said to signify the same, in the following ex.: تَرْعَى مَحْجَرًا وَتَبْرُكُ وَسَطًا She (the camel) pastures aside, and lies down in the middle. (TA.) It is said in a prov., يَرْبِضُ حَجْرَةً وَيَرْتَعِى وَسَطًا He lies down aside, and pastures in the middle: (S:) or فُلَانٌ يَرْعَى وَسَطًا وَيَرْبِضُ حَجْرَةً Such a one pastures in the middle, and lies down aside: (TA:) applied to a man who is in the midst of a people when they are in prosperity, and when they become in an evil state leaves them, and lies down apart: the prov. is ascribed to Gheylán Ibn-Mudar. (IB.) Imra-el--Keys says, [addressing Khálid, in whose neighbourhood he had alighted and sojourned, and who had demanded of him some horses and riding-camels to pursue and overtake a party that had carried off some camels belonging to him (Imra-el-Keys), on Khálid's having gone away, and returned without anything,] فَدَعْ عَنْكَ نَهْبًا صِيحَ حَجَرَاتِهِ وَلٰكِنْ حَدِيثًا مَا حَديثُ الرَّوَاحِلِ [Then let thou alone spoil by the sides of which a shouting was raised: but relate to me a story. What is the story of the riding-camels?]: hence the prove., الحُكْمُ لِلّهِ وَدَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [Dominion belongeth to God: then let thou alone &c.]; said with reference to him who has lost part of his property and after that lost what is of greater value. (TA.) [And hence the saying,] قَدِ انْتَشَرَتْ حَجْرَتُهُ (assumed tropical:) His property has become large, or ample. (S.) b2: See also حَجْرٌ.

حُجْرَةٌ An enclosure (حَظِيرَةٌ) for camels. (S, K.) b2: [And hence,] The حُجْرَة of a house; (S;) [i. e.] a chamber [in an absolute sense, and so in the present day]; syn. بَيْتٌ: (Msb:) or an upper chamber; syn. غُرْفَةٌ: (K:) pl. حُجَرٌ and حُجُرَاتٌ (S, Msb, K) and حُجَرَاتٌ and حُجْرَاتٌ. (Z, Msb, K.) b3: See also حَجْرَةٌ.

حِجْرَةٌ: see حِجْرٌ.

حُجْرِىٌّ and حِجْرِىٌّ A right, or due; a thing, or quality, to be regarded as sacred, or inviolable; (K;) a peculiar attribute. (TA.) أَرْضٌ حَجِيرَةٌ: see حَجِرٌ.

حَاجِرٌ The part of the brink (شَفَة) of a valley that retains the water, (S, K,) and surrounds it; (ISd;) as also ↓ حَاجُورٌ: pl. of the former حُجْرَانٌ. (S, K.) High land or ground, the middle of which is low, or depressed; (K;) as also ↓ مَحْجِرٌ: (TA:) and ↓ مَحَاجِرُ [pl. of the latter] low places in the ground, retaining water. (A.) A fertile piece of land, abounding with herbage, low, or depressed, and having elevated borders, upon which the water is retained. (AHn.) A place where water flows, or where herbs grow, surrounded by high ground, or by an elevated river. (T, TA.) A place where trees of the kind called رِمْث grow; where they are collected together; and a place which they surround: (M, K:) pl. as above. (K.) b2: A wall that retains water between houses: so called because encompassing. (TA.) حَاجُورٌ: see حِجْرٌ: b2: and حَاجِرٌ. b3: Also A refuge; a means of protection or defence: analogous with عَاثُورٌ, which signifies “a place of perdition:” whence, وَقَالَ قَائِلُهُمْ إِنَّى بِحَاجُورِ And their sayer said, Verily I lay hold on that which will protect me from thee and repel thee from me; مُتَمَسِّكٌ being understood. (TA.) حَوَاجِرُ: see حَجْرَةٌ.

حَنْجَرَةٌ and ↓ حُنْجُورٌ, (S, K,) each with an augmentative ن, (S, Msb,) [The head of the windpipe; consisting of a part, or the whole, of the larynx: but variously explained; as follows:] the windpipe; syn. حُلْقُومٌ: (S, K:) or the former [has this meaning, i. e.], the passage of the breath: (Mgh, Msb:) or the extremity of the حلقوم, at the entrance of the passage of the food and drink: (Bd in xxxiii. 10:) or [the head of the larynx, composed of the two arytenoides;] two of the successively-superimposed cartilages of the حلقوم (طَبَقَانِ مِنْ أَطْبَاقِ الحُلْقُومِ), next the غَلْصَمَة [or epiglottis], where it is pointed: or the inside, or cavity, of the حلقوم: and so ↓ حُنْجُورٌ: (TA in art. حنجر:) or ↓ the latter is syn. with حَلْقٌ [q. v.]: (Msb:) pl. حَنَاجِرُ. (K.) حُنْجُورٌ: see the next preceding paragraph, in three places. b2: Also A small سَفَط [or receptacle for perfumes and the like]. (K.) b3: And A glass flask or bottle (قَارُورَة), (K, TA,) of a small size, (TA,) for ذَرِيرةَ [q. v.]. (K, TA.) أُحْجُرٌّ: see حَجَرٌ.

مَحْجِرٌ: see حِجْرٌ, in four places. b2: Also, (S,) or ↓ مَحْجِرٌ and ↓ مِحْجَرٌ, (K,) The tract surrounding a town or village: (S, K:) [pl. مَحَاجِرُ.] Hence the مَحَاجِر of the kings (أَقْيَال) of ElYemen, which were Places of pasturage, whereof each of them had one, in which no other person pastured his beasts: (S, K:) the محجر of a قَيْل of El-Yemen was his tract of land into which no other person than himself entered. (T.) b3: See also حَجْرَةٌ. b4: And see مَحْجرُ العَيْنِ.

مَحْجِرٌ (S, K) and ↓ مِحْجَرٌ (K) A garden surrounded by a wall; or a garden of trees; syn. حَدِيقَةٌ: (S, K:) or a low, or depressed, place of pasture: (T, TA:) or a place in which is much pasture, with water: (A, * TA:) pl. مَحَاجِرُ. (S, A.) See also حَاجِرٌ for the former word and its pl.: and see مَحْجَرٌ. b2: مَحْجِرُ العَيْنِ (S, K, &c.) and ↓ مَحْجَرُهَا (TA) and ↓ مِحْحَرُها (K) and simply المحجر (Msb, TA) and ↓ الحَجْرُ (K) and ↓ الحُجْرُ, which occurs in a verse of El-Akhtal, (IAar,) [The part which is next below, or around, the eye, and which appears when the rest of the face is veiled by the نِقَاب or the بُرْقُع:] that part [of the face, next below the eye,] which appears from out of the [kind of veil called] نِقَاب (T, S, A, Msb, K) of a woman (A, Msb, K) and of a man, from the lower eyelid; and sometimes from the upper: (Msb:) or the part that surrounds the eye (Msb, K) on all sides, (Msb,) and appears from out of the [kind of veil called] بُرْقُع: (Msb, K:) or the part of the bone beneath the eyelid, which encompasses the eye: (TA:) and محجر العين means also what appears from beneath the turban of a man when he has put it on: (K: [accord. to the TA, the turban itself; but this is a meaning evidently derived from a mistranscription in a copy of the K, namely, عِمَامَتُهُ for عِمَامَتِهِ:]) also محجرُالوَجْهِ that part of the face against which the نقاب lies: and المحجر the eye [itself]: (T, TA:) the pl. of محجر is مَحَاجِرُ. (A, Msb.) مِحْجَرٌ: see مَحْجَرٌ: b2: and see also مَحْجِرٌ, in two places.

مَحْجُورٌ عَلَيْهِ, for which the doctors of practical law say مَحْجُورٌ only, omitting the preposition and the pronoun governed by it, on account of the frequent usage of the term, A person prohibited [by a kádee] from using, or disposing of, his property according to his own free will: (Msb:) or prohibited from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also حِجْرٌ, in two places.

أَرْضٌ مُتَحَجِّرَةٌ: see حَجِرٌ.