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.

يمن

1 يُمِنَ , (T, M, K,) and يَمِنَ, (M, K,) He was prosperous; fortunate; lucky. (T, M, K.) 3 يَامَنَ : see 3 in art. شأم in two places.4 أَيْمَنَهُ He made it to incline towards the right: see an ex. voce سِنٌّ (near the end of the paragraph). b2: أَيْمَنَ: see أَشْأَمَ in two places. b3: أَيْمَنْتُ إِبِلِى: see أَيْسَرْتُ.5 تَيَمَّنَ He was placed on his right side in the grave. (TA, voce عَلْبَى.) b2: تَيَمَّنَ بِهِ i. q. تَبَرَّكَ بِهِ [q. v.]. (S.) b3: فُلَانٌ يُتَيَمَّنُ بِرَأْيِهِ, i. e. يُتَبَرَّكُ بِهِ, (T,) app. One is fortunate in, or derives a blessing from, his counsel. b4: He augured good by it, or from it; or looked for good fortune, or a blessing, from it; syn. تَبَّرَكَ بِهِ: (Mgh, Msb, &c:) opposed to تَشَأءَمَ بِهِ, in the K, art. طير; and in Bd, xvii. 14; and well known. b5: تَيَمَّنَ بِكَلِمَةٍ [He augured good from the word], (Har, p. 488,) and بِكَلَامٍ. (Msb. in art. فأل.) 6 تَيَامَنَ : see تَشَّامَ. b2: تَيَامَنُوا: see 3 in art. يسر.

يُمْنٌ Prosperity; good fortune; good luck; auspiciousness; (T, S, M, K;) contr. of شُؤْمٌ, (M,) and of نَحْسٌ. (L, art. سعد.) يُمْنَةٌ : its pl. seems to be يُمَنٌ. See بُرْدٌ.

اليَمِينُ The location that is on the right. b2: يَمِينٌ also, The south. See سَرْحٌ. b3: يَمِينُ also signifies A covenant (Bd, and Jel in lxviii. 39) confirmed by an oath. (Bd, ibid.) يَمِينُ اللّٰهِ The oath by attestation of God: see أَيْمُ اللّٰهِ, and عَهْدُ اللّٰهِ. b4: حَلَفْتُ يَمِينًا [I swore, or have sworn, an oath]. (T, S, M, voce أَمِينٌ, which see. You say, يَمِينَ اللّٰهِ لَا أَفْعلُ (as in some copies of the S [meaning, حَلَفْتُ يَمِينَ اللّٰهِ]): or يَمِينُ اللّٰهِ (as in other copies [meaning, يَمِينُ اللّٰهِ قَسَمِى]). See a similar form of oath voce حَرَامٌ. b5: يَمِينًا صَادِقَةً لَأَفْعَلَنَّ: see زَعْمةٌ.

يَمَانٍ A garment of Yemen: see a verse voce تَسْهِيمٌ.

يَمَانِىٌّ and يَمَانُونَ: see تِهَامِىٌّ.

يَامِنٌ : see يَاسِرٌ.

أَيْمَنُ [The right, as opposed to the left; see Kur, xix. 53, xx. 82, and xxviii. 30:] contr. of أَيْسَرُ; and [in like manner] ↓ مَيْمَنَةٌ is contr. of مَيْسَرَةٌ. (S.) b2: أَيْمَنُ, contr. of أَشْأَمُ, as signifying The right, opposed to the left: and as signifying Lucky, or auspicious: pl. أَيَامِنُ. See أَشْأَمُ. b3: It is also used in the sense of يُمْنٌ: see أَشْأَمُ. b4: Also More, and most, lucky, or auspicious, or happy: see 8 in art. فئل.

أَيْمُنٌ , used only in swearing, is a sing. noun, not a particle, nor pl. of يَمِينٌ: and is derived from يُمْنٌ. (Mughnee.) الأَيَامِنُ : see an ex. of this word, voce ثَابِرٌ.

مَيْمَنَةٌ The right wing of an army. See أَيْمَنُ.

مَيْمُونٌ Fortunate; happy; (T, M, MA, KL;) blest. (T.) See an ex. voce عَرِيكَةٌ.

تَيَمُّنٌ The having [or receiving] a blessing. (K L.) تِيمَنَّا for تَأْمَنَّا: see أَمِنَهُ.

(ق د م) : (قَدَّمَ وَتَقَدَّمَ) بِمَعْنَى (وَمِنْهُ) مُقَدِّمَةُ الْجَيْشِ (وَمُقَدِّمَةُ الْكِتَابِ) بِالْكَسْرِ وَأَقْدَمَ مِثْلُهُ (وَمِنْهُ) الْإِقْدَامُ فِي الْحَرْب (وَمُقَدِّمُ الْعَيْنِ) مَا يَلِي الْأَنْف خِلَاف مُؤَخِّرِهَا وَقَدَم مِثْله قَالَ اللَّه تَعَالَى {يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ} [هود: 98] (وَمِنْهُ) قَادِمَةُ الرَّحْلِ خِلَاف آخِرَتِهِ (وَقَدِمَ الْبَلَدَ) أَتَاهُ مِنْ بَابِ لَبِسَ (وَمِنْهُ) رَجُلٌ يَقْدَمُ بِتِجَارَةٍ وَقَدُمَ مِنْ بَاب قَرُبَ وَخِلَافُهُ حَدَثَ مِنْ بَابِ طَلَبَ (وَقَوْلُهُمْ) أَخَذَهُ مَا قَدُمَ وَمَا حَدَثَ إنَّمَا ضُمَّ لِلِازْدِوَاجِ وَمَعْنَاهُ عَاوَدَهُ قَدِيمُ الْأَحْزَان وَحَدِيثُهَا (وَمِثْلُهُ) أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ وَأَخَذَهُ الْمُقِيمُ وَالْمُقْعِدُ أَيْ الْهَمُّ الْقَرِيب وَالْبَعِيد الَّذِي يُقْلِق صَاحِبَهُ فَلَا يَسْتَقِرُّ بَلْ يَقُومُ وَيَقْعُدُ بِسَبَبِهِ (وَمِنْهُ) قَوْل أَبِي الدَّرْدَاءِ مَنْ يَأْتِ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ وَهَذِهِ كُلّهَا كَلِمَاتٌ تَقُولُهَا الْعَرَبُ لِلرَّجُلِ يَتَبَالَغُ هَمُّهُ وَغَمُّهُ وَيُقَالُ تَقَدَّمَ إلَيْهِ الْأَمِيرُ بِكَذَا أَوْ فِي كَذَا إذَا أَمَرَهُ بِهِ (وَمِنْهُ) قَوْلُهُ وَإِنْ عَصَاهُ عَاصٍ فَلْيَتَقَدَّمْ إلَيْهِ الْأَمِيرُ أَيْ فَلْيَأْمُرْهُ وَلْيُنْذِرْهُ ثُمَّ قَالَ وَإِنْ عَصَاهُ عَاصٍ بَعْدَ ذَلِكَ فَمَا أَحْسَن تَأْدِيبَهُ أَيْ لَمْ يُحْسِنْ تَأْدِيبَهُ وَلَمْ يُبَالِغْ فِي زَجْرِهِ حَتَّى لَا يَعْصِيَهُ ثَانِيًا وَيُحْتَمَلُ أَنْ يَكُونَ هَذَا تَعَجُّبًا مِنْ عِصْيَانِ الْمَأْمُورِ عَلَى وَجْهِ الْهَزْءِ وَالسُّخْرِيَة وَمَنْ قَالَ هُوَ تَعَجُّبٌ مِنْ الْأَمْرِ وَأَنَّ الْمَعْنَى مَا أَحْسَنَ هَذَا لَوْ أَدَّبَهُ لَمْ يَبْعُدْ مِنْ الصَّوَاب (وَفِي حَدِيثِ) عُمَرَ لَوْ كُنْتُ تَقَدَّمْتُ فِي الْمُتْعَة لَرَجَمْتُ أَيْ لَوْ سَبَقَ أَمْرٌ مِنِّي إلَيْهِمْ فِي مَعْنَى الْمُتْعَة ثُمَّ أَقْدَمُوا عَلَيْهَا وَفَعَلُوهَا لَرَجَمْتُهُمْ وَلَيْسَ هَذَا عَلَى التَّحْدِيد وَإِنَّمَا هُوَ مُبَالَغَةٌ فِي التَّهْدِيدِ (وَقَوْلُهُ) إذَا تَقَدَّمَ إلَيَّ الْمُشْتَرِي لِلدَّارِ فِي حَائِطٍ مِنْهَا مَائِل أَيْ أُذِنَ وَأُخْبِرَ أَنَّ هَذَا قَدْ مَالَ (وَالْقَدَمُ) مِنْ الرِّجْلِ مَا يَطَأُ عَلَيْهِ الْإِنْسَانُ مِنْ لَدُنْ الرُّسْغِ إلَى مَا دُون ذَلِكَ وَقَوْلُهُمْ هَذَا تَحْتَ قَدَمَيَّ عِبَارَة عَنْ الْإِبْطَال وَالْإِهْدَار (وَقَدُّومٌ) بَلْدَةٌ بِالشَّامِ (وَأَمَّا الْقَدُومُ) مِنْ آلَاتِ النَّجَّار فَالتَّشْدِيدُ فِيهِ لُغَةٌ.

قدم: إلى: وصل. (بوشر، كليلة ودمنة (ص280)، ويقال أيضا: قدم ل (معجم أبي الفداء).
قدم على، أو قدم أن: أقدم على، اجترأ، تجرأ، تجاسر .. وقدم على فلان: اجترأ على مهاجمته، أو قتله. (معجم الطرائف، معجم بدرون).
قدم: عتق، صار عتيقا. (وذلك إذا لم تطلق على الأشخاص). (الكالا).
قدم، وقدم له أو إليه، وضع له طعاما ونبيذا قدامه على المائدة. (عبد الواحد ص69، ص152، كوسج طرائف ص61).
قدم له أو إليه: أعطاه هديته، وأنعم عليه بها. (مملوك 1، 1: 153، ألف ليلة 1: 39، 40).
قدم فلانا، عليه: وضعه أمام عينيه. ففي البكري (ص35): ما أبالي ما قدمت عليه يوم القيامة وفي صحيفتي أربع حسنات الخ.
قدم اللوازم أو العدة: جهز، زود، اعد العدة مون. (بوشر).
قدم كفيلا: أعد كفيلا. (بوشر).
قدم: فضل وآثر شخصا على آخر. (كوسج طرائف ص132).
قدم: عين شخصا في وظيفة، وتجد مثالا له في مادة أخرى (المقري 1: 884).
قدم: إلى فلان: أمره. (معجم الطرائف في مادة تقدم).
قدم: ألقى السلاح، استسلم. (ألف ليلة 1: 81).
نقدم إرساله: نسرع ونعجل بإرساله إليك. (بوشر).
قدم (في معجم فريتاج) تدل بالتأكيد على المعنى الذي ذكره بوشر في معجمه وهو سبق، وتخطى، وتفوق، وتقدم. (عباد 1: 305، 3: 148). وفي محيط المحيط: قدم القوم سبقهم، وبعد ذلك وقدم بين يديه تقدم.
أقدم: جاء به، أتى به، قدم به. ففي كليلة ودمنة (ص282): سألوه ما أقدمه إلى مدينتهم.
أقدم إلى: جاء إلى، وصل إلى، أتى إلى، قدم إلى. (معجم الطرائف).
أقدم. أو أقدم أن، تجرأ، تجاسر، وتقدم على فلان: تجرأ على مهاجمته، أو على قتله. (معجم الطرائف، معجم أبي الفداء) وفي هذا الأخير، بشيء تصحيف على شيء.
أقدم على فلان ب: تجرأ فعمل شيئا ضده. (معجم أبي الفدا).
أقدم: أقتحم، تحدى، خاطلا، غامر، جازف، واجترأ، تجاسر. (فوك).
تقدم: حظي، صار ذا حظوة. (معجم الطرائف).
تقدم: عين في وظيفة. (كرتاس ص42). وفي كتاب الخطيب (ص23 ق): تقدم قاضيا.
تقدم: ارتفع في عمله من أصغر درجة إلى أرفعها ووصل إليها درجة بعد درجة. (عباد 2: 125).
تقدم على فلان: صار إماما للصلاة. (أنظرها في مادة مأموم).
تقدم: أمر. ويقال: تقدم به. (معجم الطرائف) ومقدم عليه. أخبار ص69).
تقدم: التزم، تعهد، تكفل (الكالا) ويقال: تقدم في، ففي كليلة ودمنة (ص14): فإن يكن من ضيم ناله كنت أولى من اخذ يده (بيده) وسارع في تشريفه وتقدم في البلوغ إلى مراده وإعزازه وأرى إن معنى هذا الفعل في هذا الفعل في هذه العبارة خير من معنى أمر.
اقتدم: انظر فيما يلي المصدر اقتدام.
استقدم: جاء به، طلب قدومه. (معجم الماوردي، معجم الطرائف).
قدم: قدم، تقادم. (الكالا، بوشر).
قدم: ما يطأ الأرض من رجل الإنسان. وهي مذكر أيضا.) فليشر في تعليقه على المقري 2: 728، بريشت ص178 محيط المحيط).
قدم: قدم أو قدم بعد قدم: خطوة خطوة، على مهل، رويدا رويدا، قليلاً قليلا. (بوشر).
أمير صاحب قدم: أمير حضوره يجلب السعادة (بوشر).
قدم نحس: مشئوم. (بوشر).
قدم: مقياس (بوشر)، وقدمان تساوي ذراعا (50 سم)، وأكثر قليلا من شبر. (ابن العوام 1: 11).
قدم: خلوة. (همبرت ص43).
موضع قدم: موضع (مكان) يهم ذو شأن.
ففي البلاذري (ص175): لم يبق بالجزيرة موضع قدم إلا فتح على عهد عمر بن الخطاب. وهذا فيما أرى صواب الكلمة وتفسيرها وليس موضع قدم أي موضع قديم كما يقول الناشر في المعجم.
قدم: ما يلي القدم من النعل (دلابورت ص94).
القدم: لا أدري ما معنى القدم في جامع الصخرة في بيت المقدس التي وردت في النص الذي نقله أماري (ص515) وهو: لما دخل الصخرة رأى قسيسا قاعدا عند القدم يأخذ من الفرنج قراطيس.
قدم: أزل، أزلية، أبدية، خلود. (معجم بدرون).
قدمية: في اصطلاح الأطباء أجرة حضور الطبيب إلى منزل المريض قدوم، وهي عندهم لفظة قديمة أنكرها ابن السكيت وابن الانباري وقبلها المطرزي. (محيط المحيط) والجمع قداديم، وفي السعدية (النشيد 74) قادوم. (بوشر، أبو الوليد ص801، ابن بطوطة 4: 192): قيدوم (فوك) وجمعها قوادم: قدوم، بليطة حادة معقوفة المقطع، آلة النجار. (الكالا، بوشر وفيه قدوم النجارين، صفة مصر 12: 462). وآلة تستعمل قفلا ومطرقة للنجارين (صفة مصر 12: 494). ومطرقة (همبرت ص85). والآلة أحد طرفيها معول وطرفها الآخر فأس. (مرجريت ص317) والآلة التي تجري مجرى الفأس. (الثعالبي لطائف ص4).
قدوم: ثمر شجرة البطم. (براكس مجلة الشرق والجزائر 8: 281).
قديم: عتيق: تجمع على قدم في معجم بوشر.
لقديمهم في البلد: لأنهم أقدم أسرة في البلد. (دي سلان، تاريخ البربر 1: 626).
رجل لا قديم له: رجل حديث العهد طارئ. ففي كتاب ابن القوطية (ص25 ق) في تعداده موظفي بيت المال: ومهران بن عبد ربه من البربر لا قديم له.
قديمه: مآثره، كما ترجمها دي سلان. (تاريخ البربر 1: 448).
قديما على= قادما على، هذا إذا كانت كتابة الكلمة صحيحة. ففي عباد (1: 380). وصحب أبا عمر بن عبد البر قديما على بعض شيوخه قدومة: مطرقة. هلو).
قديمة، قديمات: جورب من الحرير أو اقطن. (برجرن، همبرت ص21).
قديمية: قدم. عتق. (بوشر).
قدام: أمام، إزاء، تجاه. (فوك، بوشر، كوسج طرائف ص108، مملوك 1، 1: 13، ألف ليلة 1: 31).
قدام: مقابل، تلقاء، حذاء، (بوشر).
قدوم: انظر قدوم.
قديم: حلفاء تعمل منها الحبال. (براكس مجلة الشرق والجزائر 7: 264). ونوع صغير من الحلفاء. (جاكو ص53 وهي عنده قدين بالنون، بارت 1: 35 وهو يذكر قديم مع حلفا).
الوجه الأمامي، القبل. (بوشر).
الطريق القدامية: الطريق المختصرة القريبة. (محيط المحيط).
قدامية: مقدم اليد، القسم الأمامي من الفرس والحصان. (بوشر).
قادم: عرقوب، كاحل، عقب غليظ فوق العقب. (باين سميث 1385).
قادوم: انظر قدوم.
قيدوم: انظر قدوم.
الطريق القادومية: الطريق المختصرة القريبة (محيط المحيط).
قويدمة: تصغير وهي ريشة في مقدم الجناح (المقري 2: 421) وأقرأ في طبعة بولاق والمعجم اللاتيني العربي: قويدمتى.
إقدام: عناية، اهتمام، اعتناء. (رولاند).
تقديم: سيطرة، سلطة، سيادة، رتبة السيد، رتبة السلطان. (الكالا).
تقديم: مركيزية، منصب وأرض لمركيز وهو لقب شريف من أشراف الإفرنج. (الكالا).
تقديم: إدارة البيت، تدبير المنزل، ومنصب كبير الخدم عند العظماء، وهو القهرمان ورئيس الخدم (الكالا).
تقديم: أسقفية، ولاية أسقف. (الكالا).
تقديم: دير، منصب رئيس الدير، ومنصب رئيسة الدير. (الكالا).
تقدمة: رتبة تمنح عند طائفة الفرسان الحربيين وهم فرسان التقدمة. (الكالا).
تقدمة الجيش: قيادة الجيش. (المقري 2: 61).
تقدمة: بأبوية، منصب البابا. (الكالا).
تقدمة: دير، منصب رئيس الدير. (الكالا).
تقدمة: منصب القاضي البلدي في فرنسا قديما، ومنصب المحلف. (الكالا).
تقدمة، والجمع تقادم: هدية، عطية سواء كانت طوعا أو جبرا. (مملوك 1، 1: 153).
تقدمة: هدية يقدمها رئيس الفلاحين الجديد إلى مالك الأرض. (صفة مصر 11: 478).
تقدمة، والجمع تقادم: عربون، اربون. وفي معجم فوك: تقدم ل تقادم: التقادم عند أرباب الزراعة: ما يحصد من الزرع قبل أوان حصاده لقضاء الحاجة في الوقت (محيط المحيط).
مقدم، والجمع مقادم: دقل السفينة وساريتها، صاري السفينة. (الكالا).
مقدم، والجمع مقادم: رواق. (شيرب ديال ص120).
مقادم: أكارع الغنم. (بوشر).
مقدم، والجمع مقادم: جؤجؤ، مقدم السفينة (فوك). والعامة تقول: مقدم بضم الميم والدال لمقدم المركب (محيط المحيط).
مقدم، الأسنان المقادم: الأسنان القواطع الثنايا، وهي الأسنان الأربع في مقدمة الفم، ثنتان من فوق وثنتان من تحت. (بوشر).
مقدم: نقيب في الجيش (الكالا) وهو ضابط تحت إمرته مائة جندي. (هوست ص184).
مقدم: الرئيس الأعلى للنقابة والأخوية وغير ذلك. (الكالا).
مقدم: مشير، مارشال- (الكالا).
مقدم: كبير الخدم عند العظماء، قهرمان، استادار. (الكالا).
مقدم: رئيس فرقة دينية. (كندي 1: 125).
مقدم: ربان سفينة، قائد مركب. (الكالا).
مقدم: كان للحاكم (لدين الله الفاطمي) نائب يسمونه المقدن (كذا) يمثله في ديوان القضاء. (نوريس ص260).
مقدم: يقول سنت أولون (ص112): إن القائد في دولة مراكش يعين في كل مدينة أو قرية تحت إمرته ضابطين، الثاني منهما هو المقدم أو قاضي الشرطة، وعمله أن يفرض المكس والضريبة ويعين ثمن الغلة من الأطعمة والوقود التي تباع بالوزن، ويراقب تنفيذ ذلك.
المقدم: عند الدروز هو الثالث من رتب أكابر العشائر وهي الأمير وهو أعلاها ثم الخوند ثم المقدم ثم الشيخ. والعامة تكسر الدال غلطا.) محيط المحيط).
مقدم: لكل قبة (وهو مسجد بني على قبر مربوط) مقدمهن وهو أشبه بالقندلفت خادم الكنيسة، ويقوم بجمع النذور والتصرف بها، ويعيش ببحبوحة ورفاهية على حساب هذا الولي، (كولومب ص17).
مقدم: قيم أو ناظر يقوم بجمع النذور من الحجاج وحملها إلى القيصر (رولف ص22).
مقدم: خصي يتولى تربية فتاة. ففي ألف ليلة (1: 97): المقدم الذي رباكي (والمقدم فيها غير صحيح) وفي برسل (1: 247): الطواشي الذي رباكي.
مقدم: وصي (وهو شخص مكلف بالإشراف على مصالح قاصر أو منذر) يعينه القاضي. (هلو).
مقدم: شرطي. (ألف ليلة 1: 233، 328، 2: 27، 291، 3: 435).
مقدم: عربون، اربون. ففي معجم فوك: نعطيك مقدم.
مقدم: دقل، سارية، صاري السفينة (الكالا).
مقدم: جؤجؤ السفينة، مقدم المركب وهو ضد مؤخرة. (محيط المحيط): وبهذا المعنى وردت الكلمة هذه في رحلة ابن بطوطة غير أن الناشر كتبها مقدم (4: 271) انظر: مقدم.
مقدمة: رئيسة دير. (الكالا).
مقدمة: ديباجة، فاتحة، استهلال. (فوك).
مقدمة: في مصطلح المنطق: قضية (فوك).
مقدمة: خطاب، خطبة، موعظة (الكالا).
مقدمة: إخطار، تنبيه، تحذير، إنذار. ففي كتاب ابن صاحب الصلاة (ص59 ق): ودخل الفرسان- على غير علم ولا مقدمة من وصولهم مقدمية: رئاسة دير. (فوك).
مقدام: جريء في الحرب. (فوك).
مقدوم: ساعي البريد في المقاطعة، وقيم، ووكيل. أو الجابي العام (عواده ص1444، دسكرياك ص428).
مقدامة: واجهة، مقدم البناء (هلو).
ومقدمة القياس عند المنطقيين هي ما تترتب عليه النتيجة من القضايا، كما في قولك كل مركب فاسد وكل جسم مركب فكل جسم فاسد. ويقال للقضية الأولى وهي كل مركب فاسد مقدمة كبرى، وللثانية وهي كل جسم مركب مقدمة صغرى.
مقادم -جمع) = مقاديم. (الكامل ص274).
متقدم: سابق، مقدم، ويقال: متقدم على، أو متقدم ل. (معجم أبي الفدا).
متقدم: قاضي بلدي (في فرنسا قديما) ومحلف. (الكالا).
اقتدام: ترفيع، ترقية، (رولاند).