وثق

1 وَثُقَ It was, or became, firm, stable, fast, or strong; (Msb;) i. q. أُحْكِمَ (S, Mgh, K) [or اِسْتَحْكَمَ, q. v.]. b2: وَثِقَ بِهِ He trusted, or confided, in him. (S, Mgh, Msb, K.) 4 أَوْثَقَهُ He made it firm, stable, fast, or strong. (Msb.) b2: He bound, or tied, him, or it, firmly, fast, or strongly, in a bond. (S, K, TK.) See شَدَّهُ.5 تَوَثَّقَتِ العُقْدَةُ [The knot became firm, or fast]. (A, in art. ارب.) 10 اِسْتَوْثَقَ مِنْهُ [He secured himself against him, by a bond or the like, or absolutely:] he took, or received, a bond (وَثِيقَة) from him. (S, K.) b2: أُكْتُبُوهُ اسْتِيثَاقًا وَدَفْعًا لِلنِّزَاعِ [Write ye it, (namely, the debt,) for the creditor's self-securing, and for preventing contention]. (Jel, ii. 282.) See اِسْتَظْهَرَ. b3: اِسْتَوْثَقَ مِنَ البَابِ He closed the door firmly. (MA.) b4: اِسْتَوْثَقَ مِنْ أُمُورِهِ: see أَعْنَجَ. b5: اِسْتَوْثَقَ مِنَ المَالِ: see استوثج. b6: اِسْتَوْثَقَ بِهِ He confided in him.

ثِقَةٌ Trusty; trustworthy; honest: applied as an epithet alike to a man and a woman, and to two or more men or women: pl. ثِقَاتٌ. (Msb.) b2: بِهِ ثِقَتِى In him is my trust, or confidence. (TA.) b3: لَسْتُ مِنْهُ عَلَى ثِقَةٍ I am not confident, or sure, of it. Occurring in the S, art. ضمر, &c. See an ex. voce شَهْرٌ (last sentence). b4: أَخُو ثِقَةٍ: see أَخٌ. b5: أَخَذَ بِالثِّقَةِ: see أَخَذَ, and see my explanation of إِحْتَاطَ.

الوَثِيقَةُ فِى الأَمْرِ The doing the thing firmly; and taking the sure method, or way; expl. by إِحْكَامُهُ والأَخْذُ بِالثَِّقَةِ. (TA.) b2: وَثِيقَةٌ A bond, security, or writing of obligation for the payment of a debt or the like: pl. وَثَائِقُ. Ex., كِتْبَةُ الوَثَائِقِ (Bd, ii. 282,) The mode of writing bonds. b3: A pledge. b4: وَثِيقَةٌ i. q.

دُرْجَةٌ, q. v.

أَخَذَ الأَمْرَ بِالأَوْثَقِ He set about the affair in the surest, or firmest, manner. (TA.) مَوْثِقٌ and ↓ مِيثَاقٌ A compact; a contract; a covenant; an agreement; a league; a treaty; an engagement; a bond; an obligation; a promise. (S, K, &c.) مِيثَاقٌ : see مَوْثِقٌ; and Jel, &c., in ii. 60 and 87.

مَوْثُوقٌ بِهِ In whom [and in which] trust, or confidence, is placed. (Mgh.) مُوَثَّقَةُ الخَلْقِ A she-camel rendered firm, strong, or compact, in make. (S.)

وثق:
وثق: اسم المصدر وثٌوق (م. محيط) (المقدمة 14:405:1). في (كليلة ودمنة) مثال لهذه الصيغة مع إلى في (254:1): أطلب منك أن لا تثق بعدها إلى البراهمة حتى .. الخ، إلا أن هذا الفعل يمكن صياغته متعدياً بنفسه في (كليلة ودمنة) أيضاً في (146) ولا أثق بذلك أحداً غيري.
وفي (عباد 66:1) وقال لي مَنْ أثقه. وفي (ابن البيطار 95:1): أخبرني مَنْ أثقه.
وثق: وثق الشيء عنده. رهنه عنده Hypothéquer ( بقطر).
وثّق: أكّد، حقّق، شهد ب وعلى، أشهد، ثبّت، دعم كون الشيء حقيقياً وصحيحاً (الكالا).
وثّق: أنظر الكلمة في (فوك) في Ligare؛ وثّق الأحجار بالرصاص (معجم الجغرافيا).
وثّق: ارتبط بقَسَم: فأنهم بايعوا لي ووثّقوا (معجم الطرائف وفيه): أمر وثَّق منه، أي أقسموا على القيام به (حيان 69): ثم لاطفهم واختدعهم بإعطائه إياهم العهود المؤكدة وتوثيقه لهم بالإيمان المغلظة (أماري دبلوماسية 2:231) (أنظر 448، عدد 6).
وثّق: ربطه بعقد يستطيع، بفضله أن يلجأ إلى العدالة حين لا ينفذ تعهده (الكالا).
وثّق: وقّع، صادق بتوقيعه (الكالا).
وثّق: حرر عقوداً (دي سلان المقدمة 64:1، ابن الخطيب 23): تحرّف بصناعة التوثيق على انقباض.
وثّق: تماثل للشفاء من مرض أصابه se retablir ( الكالا).
تواثق الظْرفَ: اطمأن إلى ثبات الوِعاء (أي إلى إحكام ربطه أو شده (ابن العوام 12:188:1).
أوثق الباب: أحكم غلقه (ألف ليلة. برسل 292:12).
توثّقَ من فلان: تأكد من طاعته وإخلاصه بأن ارتبط معه بميثاق أو قَسّم .. الخ. (معجم البلاذري، معجم الطوائف) توثق مسلمة منه بأشد العهود والمواثيق أن يسّلم إليه .. الخ (أخبار 6:47).
توثّق من شيء: تأكد منه، وأحتاط للهيمنة عليه وجعله تحت تصرفه (معجم الطرائف). توثّق ل فلان: الفعل ذو معنيين، الأول: تعهد له (رسمياً) (الطرائف، تاريخ العرب 13:514): فرضي بذلك وكتب له بذلك كتاباً وتوثق له فيه (حياّن - بسّام 8:1) (أحاط جيش سليمان بقرطبة حيث قتل المهدي واستولى واضح على الحكم باسم هشام الثاني): وكان بعسكر سليمان عبد الرحمن بن مهرة (؟) فلما بلغه مهلك المهدي بن عبد الجبار عدّوه كاتب واضحاً وتوثق له فهرب إلى قرطبة: الثاني: كفله (حيان 87): فأرسل ابن هذين رسوله يطلب الأمان ويشترط أن يكون الأخذ له أمانَهُ والمتوثق له من عقده أبوه فأجيب إلى ذلك وتم صلحه على ما رسمه ونزل والده العم هشام فتوثق لابنه. وفي (طرائف تاريخ العرب 6:511): وصار قوهيار إلى مازيار فأعلمه أنه قد أخذ له الأمان وتوثق له.
توثق: أنظر الكلمة في (فوك) في مادة ligare.
اوتثق: وردت أَوْتَثَق في (فوك) في مادة firmare و ligare. - هكذا وردت في الأصل. المترجم - استوثق من فلان: تأكد في شخصه، أوقفه، حبسه (معجم الطرائف)؛ وكذلك استوثق ب فلان (عبّاد 8:9:2).
استوثق من شيء ما، أتخذ الاحتياط الواجب للسيطرة على شيء ما لكي يكون تحت تصرفهُ
(معجم الطرائف) (في عبارة (الأساس) وردت الأفعال بدل الأثقال. وهذا لُبسّ كلامي Lapsus calami) .
استوثق من: أقفل (كوليوس) (كليلة ودمنة 197:4): ثم لما أراد الخروج قال لامرأته استوثقي من الباب والممرق.
استوثق ب: اعتمد على، وثق من، ائتمن، وضع ثقته في (بقطر).
استوثق: عهد الشيء إلى فلان (دي ساسي دبلوماسية 8:16:11) في الحديث عن أحد السفراء: بمقتضى ما قلدوه في كتابهم واستوثقوه وارتضوا فعله والتزموا أعماله وقوله.
استوثق ل: تثبّت، تأكد. لقد وردت حرفياً بالسين: استوسق (أنظرها)؛ إلا أن المؤلفين أو نساخهم كانوا يكتبونها استوثق أو استوسق دون تمييز مع أن الأولى -أي استوثق- كانت من الكلمات التي يكثر رواة الأقاصيص تردادها (رسالة إلى السيد فليشر 40). ونحن قد رأينا صاحب (كليلة ودمنة في 4:7) قد ذكرها ضمن الذاكرين وإن (قرطاس) قد أكثر من ذكرها أيضاً.
ثقة والجمع ثقات: (م. المحيط، كليلة ودمنة 5:126) إلا أنها جمعت في (فوك) على أثِقة وثقوات. في (دي ساسي كرست 5:9:1): نجد العنوان: ثقة ثقات السيف والقلم أي رأس معتمديهما.
كان على ثقة من: كان أمله وطيداً في ... (معجم التنبيه).
وثقي: قيد، رابطة chaine ( فوك).
وثقي: مَنْ له حق الرهن؛ وتقياً: رهيناً (بقطر).
وثاق والجمع وأثقة: (رايت 9:1:5).
وثاق: استقرار، متانة، ثبات (عباد 3:131:2): كانت الدولة العبَّاديَّة تشبه الدولة العباسية بهاء وسعة ملك ووثاق عهد، وانتظام عقد.
وثّاق أو وثاق: حرس، حامية garnison ( همبرت 142) أنظر وصاق.
وثيق: شائعة في الكلمات التي تعبّر عن مختلف الأفكار وفي الشعر أيضاً (عباد 5:2 و 5:4).
أرض وثيق: (كذا في الأصل. المترجم). أرض قوية صلبة.
وَثاقة: صلابة (فوك).
وثيقة والجمع وثائق: عقد، اتفاق (بوسويه أماري 5:189، عباد 81:2، المُقري
231:1 و494:14 و511:17 و557:4 و15 و603:18 و2:15 و7:806، والبربرية 409:1 واتوب 198): أجادته في فن الوثائق. ومن مصطلحات البلاط نجد منصب خدمة الوثاق ورفع كتب المظالم (حياّن - بسّام 10:1). في مخطوطتنا (172) هناك صيغ عدة لهذه الوثائق.
في العادة يطلق تعبير الوثيقة وحده للدلالة على فن الوثائق أو علم الوثائق (المقري 7:502:1) ويقصد به علم تحرير العقود الذي هو عمل الكاتب العدل (المقري 471:3 و472:6:1): كان من شيوخ كتّاب الشروط معرفة بالمسائل واضطلاعاً بالكلام وانفرد بصحة الوثيقة بأفقه. وفي (26 منه): قائم على القراءة أمام في الوثيقة. -كذا في الأصل- (المترجم). وفي (26 منه أيضاً): تعلم الوثيقة على العاقد القاضي أبي القاسم بن العريف؛ إن الكاتب العدل هو مَنْ يدعى صاحب الوثائق (البيان 207:1 و6:212:1).
وثيقة: عمل أو تصرف، عقد: acte، التزام، سند obligation. والعلم هو عقد يلزم أحد أطرافه بدفع مبلغ معين (مملوك 13:1:1): بقجة فيها وثائق بديون له على كثير من الناس. (فريتاج كرست 9:38).
وثيقة: كتاب (اعتماد) Lettre de credit لدفع مبلغ (بقطر).
وثائقي: الكاتب العدل (أماري 1:6).
وثّاق: الكاتب العدل (فوك). توثيق: فن تحرير العقود، كتابة عدل، مجموع الموثقين notariat ( الكالا) (المقري 5:27:3): إلى المعرفة بالعربية واللغة أما الفرائض والحساب والأدب والتوثيق.
موّثق: والجمع مواثق: وتد الخيمة المغروس في الأرض (هلو، شيرب، بوسويه).
موّثِق: الكاتب العدل (الكالا، المقري 20:589:1 و122:3 و471:4، ورياض النفوس 70): وكان العروس يختلف إلى هشام بن العراقي الموثق ويتعلم منه ما يخاطب به حماساً (القاضي) من حجته. وفي (ابن بطوطة 161:1) وردت جملة كان من الموثقين التي ترجمت ترجماً رديئة ب (كان من الرجال الذين يتمتعون بثقة الأمير). (قرطاس 13:41). (أنظر الترجمة في ص356، عدد 7 و8).
موثوق: ثابت، راسخ، مبرهن على صحته (هلو، المقدمة 13:405:1).
موثوق: تصحيف موسوق: محمّل (المركب) (ألف ليلة 5:127:1): مركب موثوق بالمتجر.

نكس

1 نَكَسَهُ, (S, A, Msb, K,) aor. ـُ inf. n. نَكْسٌ, (S, Msb,) He turned it over, or upside down; inverted it; reversed it; changed its manner of being, or state: (Sh, Msb: *) he turned it over upon its head: (S, A, K:) and he turned it fore part behind; made the first part of it to be last; or put the first part of it last: (Sh:) and ↓ نكّسهُ, (S, A, K) inf. n. تَنْكِيسٌ, (S,) signifies the same; (S, * A, K;) or has an intensive sense. (TA.) You say, نُكِسَ السَّهْمُ فِى الكِنَانَةِ The arrow was turned, or put, upside down in the quiver. (TA.) And it is said in the Kur, [xxxvi. 68,] وَمَنْ نُعَمِّرْهُ نَنْكُسْهُ فِى الخَلْقِ, or, accord. to the reading of 'Ásim and Hamzeh, ↓ نُنَكِّسْهُ; meaning, And him whom We cause to live long, We cause him to become in a state the reverse of that in which he was, in constitution; so that after strength, he becomes reduced to weakness; and after youthfulness, to extreme old age. (TA.) b2: نَكَسْتُ فُلَانًا فِى ذٰلِكَ الأَمْرِ (assumed tropical:) I made such a one to enter again into that affair, or state, after he had got out of it. (ISh.) [Hence the saying in the Kur, xxi. 66,] ثُمَّ نُكِسُوا عَلَى رُؤُوسِهِمْ (assumed tropical:) Then they were made to return to their disbelief: (Jel:) or (tropical:) then they reverted to disputation, after they had taken the right course by means of consulting together; their return to falsity being likened to a thing's becoming upside down: and there are two other readings; ↓ نُكِّسُوا, and نَكَسُوا; the latter meaning نَكَسُوا أَنْفُسَهُمْ: (Bd;) or (assumed tropical:) then they reverted from what they knew, of the evidence in favour of Abraham. (Fr.) b3: [And hence,] نَكَسَهُ, and نَكَسَهُ إِلَى مَرَضِهِ, (tropical:) It made him to fall back into his disease.] (TA, in art. هيض.) And نُكِسَ, (S, Msb, K,) or نُكِسَ فِى مَرَضِهِ, (A, TA,) inf. n. نُكْسٌ (S, Msb, K) and نَكْسٌ (TA, [but see what is said of this below]) and نُكَاسٌ, (Sh, K,) (tropical:) He relapsed into his disease, after convalescence, or after recovery, but not complete, of health and strength: (S, A, K:) or the disease returned to him; [he relapsed into the disease;] as though he were made to turn back to it. (Msb.) Yousay, أَكَلَ كَذَا فَنُكِسَ (tropical:) [He ate such a thing, and relapsed into his disease]. (A, TA.) and تَعْسًا لَهُ وَنُكْسًا, and sometimes one says, نَكْسًا, (S, K,) in this case, (S,) for the sake of mutual resemblance, (S, K,) or because نَكْسًا is a dial form [of نُكْسًا], (S,) [meaning, (assumed tropical:) May he fall upon his face, or the like, (see art. تعس,) and relapse into disease: or] may he fall upon his face, and not rise after his fall until he fall a second time: and in like manner you say, ↓ تَعَسَ وَانْتَكَسَ. (Msb, art. تعس.) [See also 8.] You say also, نُكِسَ الجُرْحُ (assumed tropical:) [The wound broke open again; or became recrudescent]. (S, in arts. عرب and حبط, &c.) b4: And نَكَسَ الطَّعَامُ وَغَيْرُهُ دَآءَ المَرِيضِ (tropical:) The food, &c., made the disease of the sick man to return. (K.) And نَكَسَ الخِضَابَ عَلَى رَأْسِهِ (tropical:) He put the dye upon his head repeatedly, or several times. (A, TA. *) b5: Also نَكَسَ [or more probably نُكِسَ] (assumed tropical:) He (a man) became weak and impotent. (Sh, in TA.) And نُكِسَ عَنْ نُظَرَائِهِ, like عُنِىَ, (assumed tropical:) He fell short of his fellows; was unable to attain to them. (TA.) b6: نَكَسَ رَأْسَهُ, and ↓ نكّسهُ, (TA,) [and نَكَسَ alone, (see نَاكِسٌ,)] and ↓ نكّس, (L, TA, art. بقر,) and ↓ انتكس, (TA,) [and in like manner ↓ تنكّس, said of a flower-stalk in the M and K, voce قِشْبٌ,] He bent, or inclined, his head; (TA;) he lowered, or stooped, his head; bent, or hung, it down towards the ground; absolutely; or by reason of abasement. (So accord. to explanations of the act. part. n., below.) 2 نَكَّسَ see 1, throughout.5 تَنَكَّسَ see 1, last sentence.8 انتكس quasi-pass. of نَكَسَهُ; (S, A, TA;) [and therefore signifying It became turned over, or upside down; became turned over upon its head; became inverted; became reversed; became changed in its manner of being, or state; it became turned fore part behind; its first part was made to be last, or was put last:] he fell upon his head. (K.) This last signification [understood figuratively] it is said to have in the phrase تَعَسَ وَانْتَكَسَ, a form of imprecation, meaning, (assumed tropical:) May he be disappointed, or fail, of attaining his desire: for he who is overthrown in his affair (مَن انْتَكَسَ فِى

أَمْرِهِ) is disappointed of attaining his desire, and suffers loss. (TA.) [See also 1, where this form of imprecation is differently explained.] b2: Also, i. q. نَكَّسَ رَأَسَهُ. (TA.) [See 1, last signification.]

نِكْسٌ An arrow having its notch broken, and its top therefore made its bottom: (S, A, K:) pl. [of pauc.] أَنْكَاسٌ (A, TA) and [of mult.]

نُكُسٌ. (A.) b2: A head, or blade, of an arrow &c., having its tongue (سِنْخ) broken, and its point therefore made its tongue: (K:) pl. أَنْكَاسٌ. (TA.) b3: A bow of which the foot is made [of] the head of the branch; as also ↓ مَنْكُوسَةٌ. This peculiarity is a fault. (K.) b4: A child such as is termed يَتْنٌ [born preposterously, feet foremost; but يَتْنٌ is an inf. n., and I have not found it used as an epithet anywhere but in this instance]; (K;) i. q. مَنْكُوسٌ; and mentioned by IDrd; but he says that it is not of established authority. (TA.) b5: (tropical:) Low, or ignoble; base; vile; mean, or sordid: See a verse cited voce أَشَّعَلَ: (A:) (tropical:) one who falls short of the utmost point of generosity; (K;) or of courage and generosity: (TA:) (assumed tropical:) weak; (S, K;) applied to a man: (S:) (assumed tropical:) short: (AHn:) pl. أَنْكَاسٌ. (A, K.) b6: See also مُنَكِّسٌ: b7: and نُكُسٌ.

نُكَسٌ, [app. pl. of نِكْسٌ,] (assumed tropical:) Old men tottering by reason of age (مُدْرَهِمُّونَ) after attaining to extreme old age. (K.) نَاكِسٌ Lowering his head; bending, or hanging, down his head towards the ground; [absolutely;] (S, K;) [or] by reason of abasement: (TA:) pl. [properly نَاكِسُونَ; (see Kur, xxxii.

12;) and sometimes] نَوَاكِسُ, (S, K,) used [only] in poetry, (S, TA,) by reason of necessity, (TA,) and anomalous, (S, K,) like فَوَارِسُ. (S.) ElFarezdak says, وَإِذَا الرِّجَالُ رَأَوْا يَزِيدَ رَأَيْتَهُم خُضُعَ الرِّقَابِ نَوَاكِسَ الأَبْصَارِ [And when the men see Yezeed, thou seest them depressed in the necks, lowering the eyes]: (S:) thus the verse is related by Fr and Ks: Akh says, that it is allowable to say نَوَاكِسِ الأَبْصَارِ, after the manner of the phrase حُجْرُ ضَبٍّ خَرِبٍ; [see art. خرب;] and Ahmad Ibn-Yahyà adds

ى in relating it; saying نَوَاكِسِى الأَبْصَارِ. (TA.) [See the remarks on فَوَارِسُ, pl. of فَارِسٌ.]

مُنَكِّسٌ A horse that does not raise, or elevate, his head, (S, IF, K,) nor his neck, when running, by reason of weakness: (IF, K:) or that has not reached the other horses (Lth, K) in their heat, or single run to a goal; (Lth;) i. e., by reason of his weakness and impotence; as also ↓ نِكْسٌ. (TA.) وَلَدٌ مَنْكُوسٌ A child [preposterously brought forth; whose feet come forth before his head. (A, Msb, and so in a copy of the S.) See also نِكْسٌ. b2: وِلَادٌ مَنْكُوسٌ [Preposterous childbirth] is when the feet come forth before the head; (K, and so in a copy of the S, [and that this is what was meant by the author of the S seems to be indicated by what immediately follows]) i. q. يَتْنُ. (S.) b3: طَوَافٌ مَنْكُوسٌ A circuiting of the Kaabeh performed in a way contrary to the prescribed custom, by saluting the black stone and then going towards the left. (Mgh.) b4: قَرَأَ القُرَآنَ مَنْكُوسًا He read or recited, the Kur-án, beginning from the last part thereof, (K,) i. e. from [the commencement of the latter of] the مُعَوِّذَتَانِ [or last two chapters], (TA,) and ending with the فَاتِحَة [or first chapter]; contrary to the prescribed mode: (TA:) or beginning from the end of the chapter, and reading it, or reciting it, to its beginning, invertedly; (K;) a mode which A 'Obeyd thinks impossible; and therefore he holds the former explanation to be the right: (TA:) each of these practices is disapproved, excepting the former in teaching children, [in which case it is generally adopted in the present day,] (K,) and [in teaching] the foreigner the [portion of the Kur-án called the] مُفَصَّل; an indulgence being granted to these two only because the long chapters are difficult to them: but if any one knows the Kur-án by heart, and intentionally recite it from the last part thereof to the first, this is forbidden: and if we disapprove this, still more is the reciting from the end of the chapter to the beginning disapproved, if the doing this be possible. (TA.) b5: مَنْكُوسٌ also signifies (tropical:) Suffering a relapse into disease, after convalescence; or after recovery, but not complete, of health and strength. (K.) b6: مَنْكُوسَةٌ applied to a bow: see نِكْسٌ.

شهو

1 شَهِيَهُ and شَهَاهُ: see 8.

A2: شَهَا, aor. ـُ and شَهِىَ, aor. ـَ inf. n. شَهْوَةٌ; It [food &c.] was good, sweet, pleasant, or the like. (MA. [But this, the only meaning there assigned to these two verbs, I do not find elsewhere.]) 2 شَهَّيْتُهُ [I made him, or caused him, to desire, to long, or to desire eagerly]. (Msb.) b2: [and شهّى It excited desire, longing, eager desire, or appetence. For ex., in art. سمق in the K, يُشَهِّى is said of the سُمَّاق, or berry of the sumach, meaning It excites appetence.] b3: And شهّى الشَّىْءَ He, or it, caused the thing to be desired, longed for, or desired eagerly: made it to be good, sweet, pleasant, or the like. (MA.) One says, هٰذَا شَىْءٌ يُشَهِّى الطَّعَامَ i. e. [This is a thing that causes the food to be desired, &c.; that makes it sweet, &c.; or] that incites to desire, or eager desire, of the food. (S, TA.) b4: [And accord. to an explanation of the inf. n., تَشْهِيَةٌ, in the KL, شهّاهُ seems to signify also He said to him, I will give to thee what thou desirest, longest for, or eagerly desirest; agreeably with a rendering of the verb alone, as on the authority of that work, by Golius.]3 شاهاهُ, (K, TA,) inf. n. مُشَاهَاةٌ, (TA,) He was, or became, like him; he resembled him. (K, TA.) A2: Also He jested, or joked, with him: (IAar, TA:) [and] so هَاشَاهُ. (K in art. هشو.) b2: And accord. to IAar, it is also used in relation to the smiting action of the [evil] eye [perhaps meaning He vied with him in smiting with the evil eye: see also 4]. (TA.) 4 اشهاهُ He gave him what he desired or eagerly desired. (K.) b2: And He smote him with an [evil] eye: (K:) in this sense [said to be] formed by transposition from أَشَاهَهُ. (TA.) A2: مَا أَشْهَاهَا إِلَىَّ means that she is desired, or eagerly desired, [i. e. How great an object of desire is she to me!] as though it were from شُهِىَ, though this was not said: and مَا أَشْهَانِى لَهَا means that thou art desiring, or eagerly desiring, [i. e. How desirous, or eagerly desirous, am I of her!] so says Sb. (TA.) 5 تشهّى He demanded with repeated desire. (K, TA.) So in the saying, (TA,) تشهّى عَلَى

فُلَانٍ كَذَا (S, TA) [He demanded with repeated desire, of such a one, such a thing]. b2: See also what next follows.8 اشتهاهُ (S, &c.) He desired it, or longed for it: (Msb:) he loved it; and desired it, or wished for it: (K:) or he desired it eagerly, or intensely: (M in art. فرس: [see an ex. in a poetical citation voce فَرَّسَ:]) and ↓ شَهِيَهُ, (S, Msb, K,) aor. ـَ (Msb, K;) as also ↓ شَهَاهُ, aor. ـُ (Az, Msb, K;) inf. n. شَهْوَةٌ (S, TA) and شَاهِيَةٌ, which last is an inf. n. [of a rare class] like عَاقِبَةٌ; (TA;) signifies the same: (S, Msb, K:) and so does ↓ تشهّاهُ. (K.) [See what next follows.]

شَهْوَةٌ [mentioned above as an inf. n.] is a word of well-known meaning; (S;) Desire, or longing, or yearning, of the soul for a thing; (Er-Rághib, Msb, TA;) [meaning for a thing gratifying to sense: or eager, or intense, desire; particularly for such a thing; for] it has a more intensive signification than إِرَادَةٌ; and the intelligent agree in opinion that it is not commendable: (M in art. فرس:) [being either lawful or unlawful, it may be rendered as above: or appetite: or appetence: or lust: or carnal lust:] in the present state of existence, it is of two sorts, صَادِقَةٌ [i. e. true], and كَاذِبَةٌ [i. e. false]; the former being that without which the body becomes in an unsound state, as the شَهْوَة [or desire &c.] for food on the occasion of hunger; and the latter being that without which the body does not become in an unsound state: and sometimes it is applied to the object of desire &c., or thing desired &c.: (Er-Rághib, TA:) and agreeably with this last explanation the first of the following pls. is used in the Kur iii.

12: (Ksh, Bd, Jel:) sometimes also it is applied to the faculty to which a thing is made an object of desire &c.: (Er-Rághib, TA:) [also, to the gratification of venereal lust; thus in the K in art. شفر; see شَفِرَتْ and شَفِرَةٌ:] the pl. is شَهَوَاتٌ (Msb, TA) and أَشْهِيَةٌ and شُهًى; the last mentioned by AHei, and a rare instance of a pl. of the measure فُعَلٌ from a sing. of the measure فَعْلَةٌ having an infirm letter for its last radical, like جُهًى pl. of جَهْوَةٌ [and like قُرًى pl. of قَرْيَةٌ]. (TA.) [الشَّهْوَتَانِ means The two appetites, that of the stomach and that of the generative organ.]

الشَّهْوَةُ الخَفِيَّةُ [The latent desire &c.] mentioned in a trad. is said to be any act of disobedience which one conceives in his mind, and upon which he resolves: or one's seeing a beautiful young woman, and lowering his eyes, then looking with his heart, and imaging her to his mind, and so tempting himself. (JM.) [شَهْوَةُ الطِّينِ, lit. The longing for clay, is app. used as a general term for malacia: see حُمَّاضٌ.]

شَهْوَانُ (S, Msb, K, TA) and ↓ شَهْوَانِىٌّ and ↓ شَهِىٌّ, (K, TA,) applied to a man, Desirous, or longing; (S, * Msb, * K, * TA;) or very desirous or longing; greedy; or voracious: (TA:) fem. (of the first, Msb) شَهْوَى: (Msb, K, TA:) pl. [of the first] شَهَاوَى, (K, TA,) like سَكَارَى [pl. of سَكْرَانُ]. (TA.) [See an ex. of the pl. in a verse cited voce جَرْدَبَانٌ.] One says, رَجُلٌ شَهْوَانُ لِلشَّىْءِ [A man desirous &c. of the thing]. (S.) شَهْوَانِىٌّ: see the next preceding paragraph.

شَهِىٌّ i. q. ↓ مُشْتَهًى (S, Msb) [i. e. Desired, longed for, or eagerly desired:] or pleasant, delicious, or sweet: (Msb, TA:) applied to food, (S,) and to water. (TA.) b2: [Hence,] أَبُو الشَّهِىِّ (assumed tropical:) The بَرْبَط [or Persian lute]. (KL.) b3: [and Golius adds, as on the authority of a gloss in a copy of the KL, (assumed tropical:) The water-melon (anguria).]

A2: See also شَهْوَانُ.

شَهَّآءٌ A man having much, or frequent, desire or longing or eager desire. (TA.) [See also شَهْوَانُ.]

شَاهٍ [act. part. n. of 1; Desiring, or longing; &c.]. (Sb, TA.) A2: شَاهِى البَصَرِ A man sharp of sight: (S, K:) formed by transposition from شَائِهُ البَصَرِ. (S.) أَشْهَى [More, and most, desirable, or pleasant or delicious or sweet]. One says, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is more desirable, or pleasant &c., to me, or in my estimation, than such a thing]. (Msb voce إِلَى.) See also another ex. in a verse cited voce إِلَى, in art. الو.

مُشْتَهًى: see شَهِىٌّ. b2: [Used as a subst., its pl. is مُشْتَهَيَاتٌ.]

طن

ى1 طَنِىَ, aor. ـَ (S, K,) inf. n. طَنًى, (S,) said of a camel, He had his spleen adhering to his side in consequence of vehement thirst: (S:) or, said of a man, he had his spleen and his lungs adhering to the ribs on the left side, (K, TA,) so that, sometimes, they become putrid and black; but mostly this is the case in camels; (TA;) as also ↓ اطنى: (K:) or he (a man) had a tertian fever, and his spleen in consequence became enlarged: (Lh, * TA:) and, said of a camel, his spleen became enlarged in consequence of the [disease of the lungs called] نُحَاز. (Lh, TA.) [And طَنِئَ is a dial. var. thereof.] b2: And, said of a man, i. q. ضَنِىَ [i. e. He was, or became, slender, and small in body: or diseased, disordered, or sick: or lean, or emaciated: &c.]. (TA.) 2 طنّاهُ, inf. n. تَطْنِيَةٌ, He treated him to cure him of the disorder of the spleen mentioned above; (S, K;) namely, a camel, (S,) or a man: (K:) and he cauterized him (i. e. his camel) in his side; (K, TA;) or, as in the Nawádir of Lh, طنّى بَعِيرَهُ فِى جَنْبَيْهِ he cauterized his camel [in his sides] by reason of the disorder above mentioned: and the cure [or curing] of that disorder is [also] the taking a wooden peg, and laying him [i. e. the camel] upon his side on the ground, and making, between his ribs, incisions [therewith], not penetrating through. (TA.) 4 اطنى: see 1. b2: Also He inclined to suspicion, or evil opinion: (K, TA:) and sometimes pronounced أَطْنَأَ. (TA.) A2: اطناهُ He (a man) hit him (i. e. another man) in that which was not a vital part. (K, TA. In some copies of the K, فِى المَقْتَلِ is [erroneously] put for فِى

غَيْرِ المَقْتَلِ.) And, said of a disease, It left him (i. e. a sick man) with somewhat of life remaining in him. (IAar, TA.) One says, هٰذِهِ حَيَّةٌ لَا تُطْنِى This is a serpent that will not suffer him who is bitten by it to survive; (ISk, * S, * K;) that kills instantly: (ISk, S:) or that will not miss: (AHeyth, TA:) originally لا تُطْنِئُ. (ISk, S.) And ضَرَبَهُ ضَرْبَةً لَا تُطْنِى He struck him a blow that would not be slow in killing him. (TA.) And لَدَغَتْهُ حَيَّةٌ فَأَطْنَتْهُ [A serpent bit him and suffered him to survive]. (TA.) And the subst. [used in the sense of the inf. n.] from this verb as expl. in all these phrases is ↓ طَنًى. (TA.) طِنْىٌ A bier: [like طِنْءٌ:] one says, رُمِىَ فُلَانٌ فِى طِنْيِهِ, [and فى طِنْئِهِ,] and فى نَيْطِهِ, Such a one was cast into his bier; meaning, when he died. (TA.) A2: See also the next paragraph.

طَنًى The adhering of the spleen to the side in consequence of vehement thirst. (S.) [See also طَنِىَ, of which it is the inf. n.] b2: And Disease [in a general sense]. (K, TA.) [Accord. to the CK, in this sense, and in other senses mentioned in this paragraph, طَنْىٌ, which is wrong.] b3: And Ashes in a state of extinction: (K, TA:) and so طِنْءٌ. (O and K in art. طنأ.) A2: and Doubt, or suspicion, or evil opinion; or a thing that occasions doubt &c.; (K, * TA;) as also ↓ طِنْىٌ: and so طِنْءٌ, with ء. (TA.) b2: and Opinion, of any kind. (TA.) A3: See also 4, last sentence.

A4: And see the next paragraph.

طَنٍ A camel having his spleen adhering to his side in consequence of vehement thirst: (S:) or a man having a tertian fever, and his spleen in consequence having become enlarged: (Lh, * TA:) or a man having his spleen and his lungs adhering to the ribs on the left side, (K, TA,) so that, sometimes, they become putrid and black; but mostly this is the case in camels; (TA;) and so ↓ طَنًى. (K, TA.)

طن

1 طَنَّ, (MA, Msb, K, TA,) aor. ـِ (Msb, TA,) inf. n. طَنِينٌ [q. v. infrà], (MA, Msb,) It made a sound [of a continued or a reiterated kind, and either low or sharp]; (MA, Msb, K, TA;) as also ↓ طنّن, and ↓ طَنْطَنَ. (K.) Yousay, طَنَّ الذُّبَابُ [and ↓ طَنْطَنَ, as also دَنَّ and دَنْدَنَ,] The flies made a [humming, or buzzing,] sound. (MA, Msb.) And in like manner طَنَّ is said of other things than flies. (Msb.) [Thus,] طَنَّ الطَّسْتُ, (MA,) or طَنَّتِ الطَّسْتُ, (S,) The basin of brass or other metal made a [ringing, or tinkling,] sound. (S, MA.) And البَطَّةُ تَطِنُّ The duck, or goose, utters a sound or sounds [i. e. quacks]. (S.) b2: [Hence,] one says also, طَنَّ ذِكْرُهُ فِى البِلَادِ (assumed tropical:) [His fame resounded through the countries]. (TA.) b3: And طَنَّت الإِبِلُ (assumed tropical:) The camels thirsted [app. because thirst is often attended with a ringing, or tingling, in the ears]. (TA.) b4: And طَنَّتْ سَاقُهُ (tropical:) His shank was quickly cut off: the verb being imitative of the sound of the shank in its falling. (TA.) b5: And طَنَّ (assumed tropical:) He (a man, TA) died: (S, K:) so in the “ Musannaf ” [of Aboo-'Amr Esh-Sheybánee]. (S.) b6: And (assumed tropical:) He licked his finger. (TA.) 2 طَنَّّ see the foregoing paragraph, first sentence.4 اطنّ الطَّسْتَ He caused the basin of brass or other metal to make a [ringing, or tinkling,] sound. (S, K.) b2: And اطنّ سَاقَهُ (S, K) (tropical:) He cut off his shank (S, K, TA) quickly; (TA;) or اطنّ يَدَهُ he made his arm, or hand, to fall off; (so in a copy of the S;) by a stroke [of a sword or the like]; the verb being meant to imitate the sound of the cutting, (S,) or the sound of the limb in its falling; and in like manner one says أَتَنَّهَا [and أَطَرَّهَا] and أَتَرَّهَا, meaning the same. (TA.) 8 هُوَ يُطَّنُّ بِكَذَا, meaning He is suspected of such a thing, is originally يُظْتَنُّ; as also يُظَّنُّ. (TA.) R. Q. 1 طَنْطَنَ: see 1, first and second sentences.

طَنٌّ [accord. to the CK طِنٌّ, being there said to be with kesr, but not so in other copies of the K, nor in the TA,] Fresh, ripe, red dates, very sweet, (K, TA,) and having much flowing juice; as also ↓ طُنٌّ, with damm. (TA.) A2: Also, [if not a mistranscription for طُنٌّ,] A half-load, such as is borne on one side of a beast, of cotton that has been separated, or loosened, and cleared of its seeds: from El-Hejeree. (TA.) طُنٌّ A bundle of reeds or canes, (S, M, K,) or (so accord. to the Msb, but in the TA “ and ”) of firewood: (Msb, TA:) thought by IDrd to be not genuine Arabic: and pronounced by the vulgar طِنّ, with kesr: (TA:) n. un. with ة; (K;) [i. e.] ↓ طُنَّةٌ signifies a single reed or cane [or piece of firewood] of a bundle: (S:) and the pl. is أَطْنَانٌ: (Msb:) [or,] accord. to AHn, a طُنّ of reeds or canes, and of fresh branches, is a وريقة [app. meaning a leafy bundle] put together and bound round, and having flowers, or blossoms, and plucked fruits put in the interior thereof. (TA.) b2: And A thing that is put between the two half-loads that are upon the sides of a beast. (AHeyth, K.) b3: And The stature [of a man]: or, accord. to IAar, (TA,) the body of a man and of any animal: pl. أَطْنَانٌ and طِنَانٌ: (K, TA:) whence, he says, the saying, فُلَانٌ لَا يَقُومُ بِطُنِّ نَفْسِهِ فَكَيْفَ بَغَيْرِهِ [Such a one will not rise with his own body: how then with another?]: but accord. to IDrd, this is a saying of the vulgar; and he does not think it to be genuine Arabic. (TA.) A2: See also طَنٌّ.

طُنَّةٌ: see the next preceding paragraph.

طِنَّةٌ: see ظِنَّةٌ.

طُنِّىٌّ A large-bodied man. (K, TA.) طَنِينٌ an inf. n.: (MA, Msb: [see 1:]) [as a simple subst.,] The sound of flies [i. e. a humming, or buzzing]: and of a basin of brass or other metal [i. e. a ringing, or tinkling]: (S, K, TA:) and of the ear [i. e. a ringing, or tingling]: and of a mountain: and of a hard thing [of any kind]: and ↓ طَنْطَنَةٌ has a similar meaning. (TA.) قَصِيدَةٌ طَنَّانَةٌ [A sonorous ode.] (TA.) طَنْطَنَةٌ: see طَنِينٌ. It is an onomatopœia, meaning The sound of the [kind of mandoline called] طُنْبُور, and the like, (K, TA,) such as the lute. (TA.) And Low, faint, or soft, speech. (TA.) And Loquacity, and a sounding utterance of speech. (TA.) رَجُلٌ ذُو طَنْطَانٍ A clamorous man. (K.)

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.)