خصل

1 خَصَلَ, (K,) inf. n. خَصْلٌ, (TA,) He cut, or cut off, a thing; (K;) as also قَصَلَ. (TA.) [Accord. to the TA, this is the proper, or primary signification.] b2: خَصَلَهُمْ, [aor., accord. to rule, خَصُلَ,] inf. n. خَصْلٌ and خِصَالٌ, He overcame them, or surpassed them, in shooting. (S, K. [In the CK, فَضَلَهُمْ is erroneously put for نَضلَهُمْ.]) See also 3.2 خصّلهُ, inf. n. تَخْصِيلٌ, He cut it, or divided it, in pieces. (M, K.) b2: خصّل الشَجَرَ, (K,) inf. n. as above, (TA,) He lopped the branches of the trees: (K, TA:) or تَخْصِيلٌ signifies the cutting off slender extremities and branches from the [species of mimosa called] عُرْفُط, in the interior parts thereof. (JK.) b3: خصّل البَعِيرَ He cut off, for the camel, the خُصْلَة, (K,) i. e. the soft and tender branch of a tree. (TA.) 3 خَاْصَلَ ↓ خَاصَلْتُهُمْ فَخَصَلْتُهُمْ, inf. n. of the former مُخَاصَلَةٌ, I vied, competed, or contended for superiority, with them in shooting, and I overcame them, or surpassed them, therein. (TA.) 4 اخصل He (a shooter) hit the target: (K, TA:) or made his arrow to fall close by the side of the target. (JK, K.) 6 تخاصلوا They vied, competed, or contended for superiority, in shooting: (Az, TA:) or they contended together for stakes, or wagers, laid by them to be taken by the winner in shooting. (S, K.) خَصْلٌ A stake, or wager, laid in a shootingmatch. (S, TA.) One says, أَحْزَرَ خَصْلَهُ and أَصَابَ خَصْلَهُ [He won his stake, or wager;] he overcame (S, K, TA) in the case of laying stakes or wagers [in a shooting-match]. (TA.) b2: and A thing for which persons contend together in a game of hazard. (Har p. 640.) b3: See also خَصْلَةٌ, in two places.

خَصِلٌ [One who overcomes much, or often, in shooting-matches: occurring in the Deewán of the Hudhalees: expl. by Freytag as meaning multum vincens in ludo alearum].

خَصْلَةٌ i. q. خَلَّةٌ: (S, K:) i. e. A property, quality, nature, or disposition: and a habit, or custom: (KL, PS, TK:) [and a practice, or an action: it is used in these various senses in different trads.: in one trad., avarice is termed a خَصْلَة; and so is evilness of nature: in another, fasting, and praying: in another, the inflicting of castigation, and the executing of retaliation, in a mosque:] it signifies an excellent quality or the like; and a low, base, or mean, quality or the like; (K, TA;) in a man: (TA:) or its predominant application is to an excellent quality or the like: (K:) so in the M: (TA:) [it is said that] it is used only in commendation; whereas خَلَّةٌ is used in relation to good and evil: (Ham p. 525:) [but this is a mistake, as I have shown above:] accord. to Az, it signifies the states, or conditions, of things or affairs: (TA:) [or this is a signification of the pl.:] the pl. is خِصَالٌ (K) and خَصَلَاتٌ; (TA;) [and ↓ خَصَائِلُ is a pl. pl., i. e. pl. of خِصَالٌ, with which it is explained in the KL as syn.: see an ex. in a verse cited voce دَفِئٌ.]

A2: A hitting of the target; (K;) in shooting: (TA:) or, (K,) as also ↓ خَصْلٌ, (JK, K,) in a shooting-match, (JK,) it is [a shot] in the case in which the arrow goes close by the target: (JK, K: *) thus accord. to Lth, who says that the former explanation is erroneous; (TA;) [as appears also from the assertion that] what are termed خَصْلَتَانِ, in a shooting-match, are reckoned as equivalent to a shot that goes right to the target. (T, K, TA.) b2: And accord. to Sgh, A single act of overcoming in a shooting-match. (TA.) A3: Also, and ↓ خُصْلَةٌ, A raceme, or bunch, of grapes or the like; syn. عُنْقُودٌ. (K.) b2: and (both words) A stick, branch, or twig, (عُودٌ,) in which are thorns. (K.) b3: And خَصْلَةٌ and ↓ خَصَلَةٌ, or this latter only, The extremity of a fresh, pliant, soft, or tender, twig, or rod: (K, * TA:) and (some say, TA) a soft and tender twig or rod, of the [species of mimosa called] عُرْفُط: (K, TA:) and ↓ خَصْلٌ [of which خَصْلَةٌ is the n. un.] signifies the slender extremities and branches of the عُرْفُط: (JK:) and ↓ خُصْلَةٌ, a soft and tender branch of any tree: (T, TA:) and [its pl.] خُصَلٌ, the pendent extremities of trees. (S, TA.) خُصْلَةٌ A لَفِيفَة, (S,) [i. e.] a lock, or flock, (PS,) or a plexus, (KL,) or a quantity collected [or hanging] together, (K,) of hair, (S, K, KL, PS,) and of wool, (PS, and S and K in art. جز,) &c.: (PS:) or a small quantity of hair; as also ↓ خَصِيلَةٌ, (K,) as in the M: pl. خُصَلٌ. (TA.) b2: See also خَصْلَةٌ, in two places. b3: Also A portion of flesh forming a distinct limb or member or organ (عُضْوٌ مِنَ اللَّحْمِ). (K.) خَصَلَةٌ: see خَصْلَةٌ.

خَصِيلٌ: see خَصِيلَةٌ, in two places.

A2: Also Overcome [in a shooting-match, or] in a contest for stakes or wagers. (JK, K.) A3: And A tail; (K, TA;) as, for instance, of a [wild] bull. (TA.) خُصَالَةٌ a dial. var. of حُصَالَةٌ, (JK, K, TA,) meaning The remains of wheat in the sieve, after the sifting, with what are mixed therewith: but the latter word is the more known. (JK, TA.) خَصِيلَةٌ A piece, or portion, of flesh, (M, K,) small or large: (M, TA:) or the flesh of the thighs and of the upper arms and of the fore arms: (K:) or any portion of flesh, by itself, of the flesh of the thighs and of the upper arms (JK, T, S, TA) and of the shanks and of the fore arms: (JK, T, TA:) or the portion of flesh of the thigh: (TA:) or any compact and long portion of flesh, in the arm or elsewhere; also called خَبِيبَةٌ: (AO, TA in art. خب:) or (K, TA, but in the CK “ and ”) [any muscle, of those that are termed voluntary muscles; as also عَضَلَةٌ and عَضِيلَةٌ; i. e.] any tendon, or sinew, upon which is thick flesh: (K:) or any portion of flesh that is oblong, and intermixed with tendons, or sinews: (O, TA:) or, as some say, the طَفْطَفَة [or flank, &c.]: (TA:) pl. ↓ خصِيلُ [or rather this is a coll. gen. n.] and [the pl. is] خَصَائِلُ. (K.) A certain person has described a horse as being سَبْطُ

↓ الخَصِيلِ [app. meaning Lank in the muscles; or long and even therein]: and sometimes خَصَائِل is used in relation to a man. (TA.) b2: See also خُصْلَةٌ.

A2: And for the pl. خَصَائِلُ see also خَصْلَةٌ.

مِخْصَلٌ A very sharp sword (JK, S, K) &c.: (M:) a dial. var. of مِقْصَلٌ. (S.) مِخْضَلٌ is said by A 'Obeyd to be a mistranscription for مِخْصَلٌ; but AHei and others authorise it. (TA.) مِخْصَالٌ A مِنْجَل [or reaping-hook]: (K:) or an instrument with which the branches of trees are lopped, (JK, Ibn-'Abbád, TA,) like the فَأْس. (Ibn-'Abbád, TA.)

صيح

1 صَاحَ, (S, A, O, Msb, &c.,) aor. ـِ (S, O, Msb,) inf. n. صِيَاحٌ and صَيْحَةٌ (S, A, * O, Msb, K *) and صَيْحٌ and صُيَاحٌ and صَيَحَانٌ, (S, O, K, *) He raised his voice, voiced, called or called out, cried or cried out: (S, A, O, Msb, K:) or did so vehemently, cried aloud, uttered a loud cry or crying, shouted, exclaimed, or vociferated: (T, S, * A, * O, * Msb, * TA:) or did so with his utmost force or power; (K, TA;) as also ↓ صيّح: (A, * TA:) it is said of a man, and of other things: (TA:) or of anything: (T, TA:) originally, of an animal, and often of a bird of the crow-kind, but rarely of a bird unrestrictedly, and sometimes of a spear as being likened to an animal. (Ham p.

187.) One says, صَاحَ صَيْحَةً شَدِيدَةً [He called, or cried, &c., with a vehement calling or crying &c., or with a vehement call or cry &c.]. (A.) And صاج بِهِ He called or cried, or called out or cried out, to it [or to him]. (Msb.) And صِحْ لِى بِفُلَانٍ Call thou to me such a one. (A, TA.) And بِهِ ↓ صَايَحَ and صَايَحَهُ, (A, TA,) and ↓ صَيَّحَ بِهِ and صَيَّحَهُ, (A,) He called, hailed, or summoned, him; called out, cried out, or shouted, to him. (A, TA.) b2: And صِيحَ بِهِمْ (assumed tropical:) They were frightened, or terrified. (K.) And صِيحَ فِيهِمْ (assumed tropical:) They perished. (K.) b3: One says also, لَقِيتُهُ قَبْلَ كُلِّ صَيْحٍ وَنَفْرٍ I met him before every calling, or crying, and dispersing; meaning (assumed tropical:) I met him before daybreak: (S, TA:) so in the Proverbs of Meyd. (TA.) Or أَتَيْتُهُ قَبْلَ صَيْحٍ وَنَفْرٍ (tropical:) I came to him before everything. (A.) and غَضِبَ مِنْ غَيْرِ صَيْحٍ وَلَا نَفْرٍ (tropical:) He was angry for neither little nor much: (ISk, S, K:) or for nothing. (A.) b4: And صَاحَتِ الشَّجَرَةُ, (A, Msb,) or النَّخْلَةُ, (K,) (tropical:) The tree, (A, Msb,) or the palm-tree, (K,) became tall. (A, Msb, K.) and صاح العُنْقُودُ (tropical:) The raceme came forth completely from its envelope, and became long, and in a fresh and tender state. (K.) And صاح الكَافُورُ (tropical:) [app. meaning The spathe of the palm-tree put forth its spadix, or its raceme, to its full length]. (A.) 2 صَيَّحَ see 1, in two places.

A2: صيّحت البَقْلَ said of the sun, (S, K,) and of the wind, (S,) i. q. صَوَّحَتْهُ [q. v.]. (S, K.) b2: And صَيَّحْتُ الشَّىْءَ I broke and split the thing much. (TA in art. صوح.) 3 مُصَايَحَةٌ and ↓ تَصَايُحٌ signify The calling or crying, or calling out or crying out, &c., of people, one to another. (S, K.) One says, صايح القَوْمُ (TK) and ↓ تصايحوا The people, or party, called or cried, &c., one to another. (A, TK.) b2: See also 1.5 تصيّح البَقْلُ i. q. تصوّح [q. v.]. (S, K.) b2: And تصيّح الشَّعَرُ i. q. تصوّح [q. v.]. (K in art. صوح.) b3: And تصيّح الشَّىْءُ The thing became much broken and cloven or split or slit. (TA in this art. and art. صوح.) See also 7.6 تَصَاْيَحَ see 3, in two places. b2: تصايح said of the scabbard, or sheath, of a sword (A, K, TA) (tropical:) It became much split or slit: (K, TA:) it is like the phrase تَدَاعَى البُنْيَانُ [q. v.]. (A, TA.) 7 انصاح said of a garment, or piece of cloth, It became slit, or rent, or much slit or rent. (A, Msb. [See also 7 in art. صوح.]) And انصاحت العَصَا The staff became much split or cracked; as also ↓ تصيّحت. (A.) b2: [Hence,] انصاح is also said of the dawn and of lightning (tropical:) [meaning It showed its light: originally, became cleft: as expl. in art. صوح]. (A.) صَيْحَةٌ an inf. n. [and also an inf. n. un.] of صَاحَ. (S, Msb, &c.) [Hence,] one says, مَا يَنْتَظِرُونَ إِلَّا مِثْلَ صَيْحَةِ الحُبْلَى [They expect not, or wait not for, aught but the like of the cryingout, or cry, of the pregnant woman]; meaning, evil, or mischief, that shall come upon them suddenly. (TA.) b2: Hence also (S) Punishment, castigation, or chastisement. (S, A, K.) b3: and A hostile, or predatory, incursion, by which the tribe are surprised. (TA.) صَيْحَانٌ: see what next follows.

صَيْحَانِىٌّ, (T, S, A, Mgh, K,) or ↓ صَيْحَانٌ, (Msb,) A sort of dates of El-Medeeneh, (T, S, A, Mgh, Msb, K,) black, and hard to chew: (T, Mgh, TA:) said to be so called in relation to a certain ram, named صَيْحَانُ, that was tied to a palm-tree, (A, Msb, K, *) which was hence called نَخْلَةٌ صَيْحَانِيَّةٌ: (A, Msb:) or the name of the ram was الصَّيَّاحُ, and صَيْحَانِىٌّ is a rel. n. changed from its proper form, like صَنْعَانِىٌّ, (K, TA,) from صَنْعَآءُ. (TA.) صَيَّاحٌ A clamorous man: and anything noisy, or sounding much. (The Lexicons passim.) b2: الصَّيَّاحُ is another name for العَوَّآءُ [i. e. The constellation Bootes]. (Kzw.) b3: And (tropical:) A certain perfume, or fragrant substance: (K, TA:) or a wash for the head, (A, K, *) consisting of خَلُوق [q. v.], and the like. (A, TA.) صَائِحَةٌ The crying, or clamour, of the place of the wailing of women. (K.)

سمد

1 سَمَدَ, (S, M, &c.,) aor. ـُ (M, L,) inf. n. سُمُودٌ, He (a man, IAar) was, or became, high, or elevated. (IAar, S, M, L, K. [عَلاءً in the CK is a mistake for عَلا.]) b2: He raised his head; (L; [and the same is implied in the S; see سَامِدٌ;]) and so سَمِدَ: (M, L:) [and] he raised his head in pride. (S, L, K.) And in the former sense it is said of a camel, in his going along. (Bd in liii. 61.) b3: Also He (a man) stood, raising his head, and with his breast erect; like as the stallion [camel] does when excited by lust: (A:) [for] it is said of a stallion [camel] when thus excited. (L.) b4: and hence, (A,) (tropical:) He sang: (M, A, L:) because the singer raises his head and erects his breast: (A:) but Th says that this is rare: (M:) accord. to I'Ab, سُمُودٌ signifies the act of singing in the dial. of Himyer. (L.) b5: Also, (M, K,) aor. as above, (TA,) and so the inf. n., (S, M,) (assumed tropical:) He diverted himself, sported, or played. (S, M, K, TA. [For لَهِىَ in the CK, I read لَهَا, as in the M, and in MS. copies of the K, and in the TA; and agreeably with the S, in which the inf. n. is expl. as syn. with لَهْوٌ.]) b6: He was, or became, negligent, inattentive, inadvertent, inconsiderate, or heedless; and went away from, or relinquished, or left, a thing. (L.) b7: He was, or became, confounded, perplexed, or amazed, and unable to see his right course; or affected with wonder; or cut short, or silent, being confounded, or perplexed, and unable to see his right course; syn. بُهِتَ: inf. n. as above: (M:) [or] he stood confounded, or perplexed, and unable to see his right course; syn. قَامَ مُتَحَيِّرًا. (K. [After this explanation and لَهَا immediately following it, it is said in the K, والسُّمُودُ يَكُونُ حُزْنًا وَــسُرورًــا: meaning that it is by reason of grieving, or mourning, as signifying the “ standing confounded ” &c.; and by reason of rejoicing, or being happy, as signifying the “ diverting oneself ” &c. See as an ex. of its usage in a case of grief the verses which I have cited at the close of the first paragraph of art. رد, and which are cited in the present art. in the L and TA.]) b8: Also He kept constantly, or continually, (M, L,) to an affair, (M,) or upon the ground, or in the land. (L.) b9: He strove laboured, or exerted himself, or he wearied himself, in work, (K, TA,) and in journeying. (TA.) And سَمَدَتِ الإِبِلُ (S, M, K) فِى سَيْرِهَا, (S,) aor. and inf. n. as above, (M,) The camels strove, laboured, or exerted themselves, in their journeying: (S, K:) or knew not fatigue, or weariness. (M.) [See also سَمْدٌ, (which is likewise, perhaps, an inf. n. of the same verb,) below.]

A2: سَمَدَهُ, inf. n. سَمْدٌ, i. q. قَصَدَهُ [He tended, repaired, betook himself, or directed himself or his course or aim, to, or towards, him, or it; or endeavoured to reach, or attain, or obtain, him, or it; &c.]; like صَمَدَهُ. (M.) A3: And سَمَدَ الأَرْضَ, inf. n. سَمْدٌ, He made the land, or ground, plain, or smooth, or soft. (M.) 2 سمّدهُ, (M, TA,) inf. n. تَسْمِيدٌ, (TA,) (assumed tropical:) He diverted him: (M, TA:) [and in like manner, ↓ اسمدهُ; for] one says to a slave-songstress, أَسْمِدِينَا, [in one of my copies of the S, erroneously, اسْمُدِينَا,] meaning Divert thou us by singing. (S, O, L, TA.) A2: سمّد الأَرْضَ, (M, Msb, K,) inf. n. as above, (S, Msb, K,) He manured the land with سَمَاد [q. v.]: (S, Msb, K:) he dunged, or manured, the land; syn. زَبَّلَهَا. (M. [So in a copy of the M: in the TA زبلها, without teshdeed; and thus only, I believe, correctly; though it is commonly pronounced with teshdeed in the present day.]) A3: سمد شَعَرَهُ, (M,) or الشَّعَرَ, (K,) inf. n. as above, (TA,) He removed utterly his hair, or the hair; (M, K, TA;) taking the whole of it [in shaving]: a dial. var. of سبّد. (TA.) تَسْمِيدُ الرَّأْسِ is The removing utterly the hair of the head [by shaving]: a dial. var. of تَسْبِيد. (S.) b2: And تَسْمِيدٌ is also used [alone, the objective complement being app. meant to be understood,] as meaning The leaving off, or neglecting, the anointing of oneself [or of one's hair], and washing: and so تَسْبِيدٌ. (A 'Obeyd, TA in art. سبد.) 4 أَسْمَدَ see 2, first sentence.9 إِسْمَدَّ see Q. Q. 4, in two places.11 إِسْمَاْدَّ see what next follows. Q. Q. 4 اِسْمَأَدَّ, (S, M, L,) inf. n. اِسْمِئْدَادٌ, (S,) He, or it, became swollen: (M, L:) or became much swollen: (Az, M, L:) or he (a man) became swollen with anger; (S, L;) or so ↓ اِسْمَادَّ, inf. n. اِسمِيدَادٌ; and ↓ اِسْمَدَّ, inf. n. اِسْمِدَادٌ. (K.) One says, اسمأدّت يَدَهُ His arm, or hand, became swollen: and اسمأدّت رِجْلُهَا Her leg, or foot, became inflated and swollen. (L, TA.) b2: Also, said of anything, It went, or passed, away: or perished; and so ↓ اسمدّ. (L, TA.) And اسمأدّ مِنَ الغَضَبِ He perished by reason of anger. (L.) سَمْدٌ Continuing, or unceasing, journeying. (M, L.) [Perhaps an inf. n.: see سَمَدَتِ الإِبِلُ, and what next precedes it, in the latter part of the first paragraph.] b2: هُوَ لَكَ سَمْدًا, (K, TA,) or ↓ سَمَدًا, (M,) [in my copy of the Mgh سمدًا, and in the O سَمدًا,] He, or it, is thine ever, or for ever; syn. سَرْمَدًا, (Th, M, Mgh, O, K,) and أَبَدًا. (Th, M, Mgh.) And لَا أَفْعَلُ ذٰلِكَ سَمْدًا or ↓ سَمَدًا, (M,) I will not do that ever. (M, TA.) سَمَدًا: see the next preceding paragraph, in two places.

سَمَادٌ A compost, or manure, consisting of سِرْجِين, (S, Mgh, Msb,) or سِرْقِين, (K,) [both meaning dung of beasts, such as horses, camels, sheep and goats, wild oxen, and the like,] with ashes, (S, K,) or with earth or dust: (Mgh, Msb:) or a manure consisting of strong earth. (M.) سَمِيدٌ i. q. حُوَّارَى (A, K) [app. as meaning White, or whitened, flour: but said in the TK to mean fine bread]: accord. to Kr, i. q. طَعَامٌ [app. as meaning wheat]; and said by him to be with the unpointed د: (K:) but more chastely, (K,) and better known, (TA,) with ذ. (K, TA.) [In the present day, applied to Semoulia; a kind of paste made of very fine wheat-flour, reduced to small grains. See also إِسْمِيدٌ, below.]

سَامِدٌ Any [man or animal] raising his head [in pride or otherwise]. (S, M, L.) b2: A man standing: (IAar; and so in a copy of the S:) or standing, raising his head, and with his breast erect; (A, IAth;) as the stallion [camel] does when excited by lust. (A.) b3: [And hence, as is indicated in the A, (see 1,)] (assumed tropical:) A singer; or singing. (M, L; and so in two copies of the S.) and the latter is said to be the meaning of the pl. in the Kur liii. 61. (M, L.) b4: [Hence also,] Behaving proudly. (I 'Ab in explanation of the pl. in the Kur liii. 61; and IAar.) b5: Diverting himself; playing; or sporting. (IAar, S, M; and Bd in liii. 61,) b6: Negligent, inattentive, inadvertent, inconsiderate, or heedless. (Lth, IAar A.) Thus the pl. is said by Lth to mean in the Kur liii. 61. (TA.) b7: Standing in a state of confusion, perplexity, or amazement: (Mgh:) and so the pl. is said to mean in the Kur liii. 61: (TA:) or confounded, perplexed, or amazed, by reason of inordinate exultation. (IAar.) b8: and Silent. (So in a copy of the S.) b9: And Grieving, or mourning, and lowly, humble, or submissive. (So, too, in a copy of the S.) b10: In the saying of Ru-beh, (K,) describing camels, (TA,) سَوَامِدُ اللَّيْلِ خِفَافُ الأَزْوَادْ the meaning is, Continuing journeying, (K,) or striving, labouring, or exerting themselves, or wearying themselves, [during the night,] having no fodder in their bellies: (L:) F says that J has erred in saying that the meaning is, “having no fodder in their bellies: ” but this is the explanation of the words خفاف الازواد, as IM and others have expressly stated; and this necessarily indicates that سوامد has the meaning assigned to it in the K; so that no error is attributable to J in this case: or, as some say, خفاف الازواد means not having upon their backs [much] provision for the riders. (TA.) b11: سَامِدٌ as an epithet applied to a وَطْب [or skin in which milk is put] means (tropical:) Full, [so as to be] standing upright. (A, TA.) إِسْمِيدٌ What is called in Persian سِمِدٌ [app. a mistranscription for شَمَذْ, i. e. white bread]; an arabicized word: [so says ISd; and he adds,] I know not whether it be the same as سَمِيدٌ expl. by Kr as signifying طَعَامٌ, or not. (M.) مِسْمَدٌ i. q. زَبِيلٌ [i. e. A basket of palm-leaves; probably one used for carrying سَمَاد, or manure]: so says Lh; adding that one should not say مِسْمَدَةٌ. (M.)

ستر

1 سَتَرَ, aor. ـُ (S, M) and سَتِرَ, (M,) inf. n. سَتْرٌ (S, M) and سَتَرٌ, (M,) He, or it, veiled, concealed, or hid, a thing; (M;) covered it: (S:) and ↓ ستّر signifies the same, (M,) [or has an intensive sense, or denotes frequency or repetition of the action, or its application to many objects: accord. to Golius, “sub velo, obtenso eo [sic], ne quis vir intueretur eam, custodivit puellam: et clam asservavit habuitque eam: ” as on the authority of the KL: in which I find nothing of the kind but تَسْتِيرٌ expl. by the words در پرده داشتن (to have or hold, within a curtain.] b2: (assumed tropical:) He protected another. (The Lexicons passim.) A2: سَتُرَتْ, inf. n. سَتَارَةٌ, (tropical:) She (a woman) was, or became, سَتِيرَة, (A,) i. e., modest, or bashful. (M.) b2: and سَتُرَ, inf. n. سِتْرٌ, (assumed tropical:) He was, or became, intelligent. (M.) 2 سَتَّرَ see the preceding paragraph.3 سَاتَرَهُ العَدَاوَةَ, inf. n. مُسَاتَرَةٌ, (tropical:) [He concealed enmity with him]. (A.) [See also the act. part. n., below.]5 تَسَتَّرَand 7: see the next paragraph.8 استتر and ↓ تستّر (S, M, K) and ↓ انستر (IAar, M) It became veiled, concealed, or hidden; or it veiled, concealed, or hid, itself: (M:) it became covered; or it covered itself. (S, K.) b2: [Hence,] فُلَانٌ لَا يَسْتَتِرُ مِنَ اللّٰهِ بِسِتْرٍ (tropical:) [Such a one does not protect himself from the displeasure of God by piety; i. e.,] such a one does not fear God. (A, TA.) سِتْرٌ and ↓ سُتْرَةٌ [which latter see also below] and ↓ سِتَارَةٌ (S, M, K) and ↓ سِتَارٌ (K) and ↓ سَتَرَةٌ and ↓ إِسْتَارٌ (TA) and ↓ إِسْتَارَةٌ, (M, K,) which last is only known to occur in one instance, in a trad., (M, TA,) and ↓ مِسْتَرٌ, (M, K,) Anything by which a person or thing is veiled, concealed, hidden, or covered; a veil; a curtain; a screen; a cover; a covering; a covert; (S, M, K:) [and the first and second, anything by which one is protected, or sheltered:] the pl. of سِتْرٌ is سُتُورٌ and أَسْتَارٌ (S, M, K) [the latter a pl. of pauc.] and سُتُرٌ; (M, TA;) which last is also pl. of ↓ سِتَارٌ, (K,) like as كُتُبٌ is of كِتَابٌ; (TA;) and the pl. of ↓ سِتَارَةٌ is سَتَائِرُ. (S, K.) ↓ [Hence the phrase] هَتَكَ اللّٰهُ سِتْرَهُ [lit., God rent open, or may God rend open, his veil, or covering; meaning,] (tropical:) God manifested, or made known, or may God manifest, or make known, his vices, or faults: (A:) [or God disgraced, or dishonoured, him, or exposed him to disgrace, or dishonour, or may God disgrace or dishonour him &c.] and مَدَّ اللَّيْلُ أَسْتَارَهُ (tropical:) [Night spread its curtains]. (A.) And اللَّيْلِ ↓ أَمُدُّ إِلَى اللّٰهِ يَدَىَّ تَحْتَ سِتَارِ (tropical:) [I stretch forth my hands in supplication to God beneath the veil of night]. (A.) b2: سِتْرٌ also signifies (tropical:) Fear. (K.) [Because by it one protects himself from the displeasure of God. See 8.] And (tropical:) Modesty, or bashfulness. (K.) One says, مَا لِفُلَانٍ سِتْرٌ وَ لَا حِجْرٌ (tropical:) Such a one has not modesty nor intelligence. (TA.) b3: And Intelligence; syn. عَقْلٌ. (M.) In the K it is explained by عَمَلٌ; but this appears to be a mistranscription, for عَقْلٌ. (TA.) سَتَرٌ A shield. (M, K.) سُتْرَةٌ: see سِتْرٌ. b2: Its predominant application is to A thing which a person praying sets up before him; [sticking it in the ground, or laying it down if the ground be hard, in order that no living being or image may be the object next before him;] such as a whip, and a staff having a pointed iron at its lower extremity. (Mgh.) [See عَنَزَةٌ: and see my “ Modern Egyptians,”

5th ed., p. 72.] b3: Also A parapet, or surrounding wall, of a flat house-top. (Mgh.) b4: And i. q. ظُلَّةٌ [q. v.]. (Mgh.) سَتَرَةٌ: see سِتْرٌ.

سِتَرَةٌ: see سَتِيرٌ, in two places.

سِتَارٌ: see سِتْرٌ, in three places.

سَتِيرٌ (S, M, K) and ↓ مَسْتُورٌ, (S, A, K,) applied to a man, (S, A, &c.,) and سَتِيرَةٌ (S, M, A, K) and سَتِيرٌ and ↓ سَتِرَةٌ, (M,) applied to a girl (S) or female, (M, &c.,) [properly Veiled, concealed, or covered. b2: And hence,] (tropical:) Modest; bashful; (M;) chaste: (S, K:) pl. of سَتِيرٌ, as masc., سُتَرَآءُ; (M;) and of ↓ مَسْتُورٌ, [مَسْتُورُونَ and] مَسَاتِيرُ; (A;) and, app. of سَتِيرٌ [as fem.] and سَتِيرَةٌ also, سَتَائِرُ; and the pl. of ↓ سَتِرَةٌ is سَتِرَاتٌ only, accord. to a rule laid down by Sb. (M.) b3: شَجَرٌ سَتِيرٌ (tropical:) Trees having many boughs or branches. (A.) A2: سَتِيرٌ applied to God is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, meaning (assumed tropical:) Veiling, or protecting; a veiler, or protector. (TA.) سِتَارَةٌ: see سِتْرٌ, in two places. b2: Also The piece of skin that is upon the nail. (K.) سَتَّارٌ One who veils, or conceals, [much, or often; or who does so] well. (KL.) [Hence,] اَللّٰهُ سَتَّارُ العُيُوبِ (tropical:) God is He who is wont to veil vices, or faults]. (A.) b2: And The keeper of the curtain [that hangs over, and closes, the door of a chamber]. (MA.) إِسْتَارٌ: see سِتْرٌ.

A2: Also Four: (S, M, A, K:) said by Aboo-Sa'eed and Az to be arabicized, from the Pers\. چَهَارْ: pl. أَسَاتِيرُ and أَسَاتِرُ. (TA.) It is applied to men: (S, M:) and you also say, أَكَلْتُ إِسْتَارًا مِنَ الخَبْزِ meaning I have eaten four cakes of bread. (TA.) b2: And The fourth of a party of people. (TA.) b3: And The weight of four mithkáls (مَثَاقِيل) and a half: (S, K: [see رِطْلٌ:]) likewise arabicized: (Az:) [app. from the Greek σατὴρ:] pl. أَسَاتِيرُ. (S.) إِسْتَارَةٌ: see سِتْرٌ.

مِسْتَرٌ: see سِتْرٌ.

مَسْتُورٌ: see سَتِيرٌ, in two places. b2: حِجَابًا مَسْتُورًا, in the Kur xvii. 47, means A veil covered by another veil; implying the thickness of the veil: (S:) or مستورا is here of the measure مَفْعُولٌ in the sense of the measure فَاعِلٌ, like مَأْتِيًّا in the Kur xix. 62, (S, M,) which some say is the only other instance of the kind; (TA;) and Th explains it as signifying preventing, or hindering, or obstructing; and says that it is of the measure مَفْعُولْ because the veil itself is hidden from man. (M.) جَارِيَةٌ مُسَتَّرَةٌ A girl kept behind, or within, the curtain. (S.) هُوَ مُدَاجٍ مُسَاتِرٌ (tropical:) [He is a wheedler, or cajoler, who conceals enmity]. (A.)

ستر: سَتّرِ من مصطلح لعبة الشطرنج بمعنى غطَّى (جريدة الجمعية الملكية الآسيوية 13: 37).
ستر عليها سِتْراً أسدل عليه ستارة وأخفاه (ألف ليلة 1: 91).
وستر عليه اللَيْلُ تحت جنح الظلام (بوشر) ستر الشيء عليه: اعتبره سراً فكتمه ففي الأغاني (ص50) وقد قلت من الشِعْر شيئا أحببت أن تسمعه وتستره عليَّ.
ساتر: فعل الشيء خفية يقال لا يساتر به ففي حيان - بسام (3: 5 ق) لا يساتر بلهو ولا لذة.
تسّتر ب: فعل الشيء خفية وسراً (المقدمة 3: 131) وفي المقري (2: 557): تستر بشرب الراح أي شرب الخمر سراً والذين يفعلون ذلك هم أهْلُ التستُّر (المقري 1: 22).
تستر به عن: استعاذ به من، التجأ إليه من (المقدمة 3: 145).
والمصدر تستُّر بمعنى حياة طاهرة عفيفة معجم الطرائف (المقري 2: 90).
أهل التستٌّر الذين يعتزلون الناس اتضاعاً وينصرفون إلى العبادة والتنسك والزهد في الحياة (كرتاس ص275، ص277).
انستر. ينستر: قبيح يجب ستره (بوشر) المنسترون أهل التستر ففي رحله ابن بطوطة (4: 346) المنسترون من أهل البيوت. وفي مخطوطة منها المستترون.
استتر ب: أخفى شيئا (البكري ص189) أهل الاستتار أهل التستٌّر، ففي كتاب محمد بن الحارث (ص318): امرأة صالحة من أهل الاستتار.
سِتْر: يا ستر الله، حماني الله، ففي ألف ليلة (1: 73) فقال الحَّمال يا ستر الله يا ستى لا تقتليني بذنب غيري.
الستر الأشْرَف: لقب أم الخليفة (ابن جبير ص224) وانظر فريتاج وهي بمعنى مستورة.
السِتْر: المشرف، المكرم، وأهل السِتْر الرجال الأشراف الأمجاد (مملوك 2، 2: 23) وعبارة المقري التي نقلت فيه (وقد سقطت منها فيه) موجودة في (1: 693)، (تاريخ البربر 1: 233، ابن بطوطة 1: 416 وقد أسيئت ترجمتها).
السِتْر: الصلاح والحياة الدينية وأهل الستر: رجال الدين، أهل التقوى. (مملوك 2، 2: 23 معجم البيان كرتاس ص67). الستر: الإحسان والمعروف (هلو).
السِتْر: الابتهاج والحبور والــسرور (رولاند).
سِتْر: قماش تصنع منه الستائر، والنضائد والفرش والحشايا والوسائد وما أشبه ذلك. اسبينا مجلة الشرق والجزائر 13: 157 هل هي سُتور؟.
سِتْرَة: ما تستر به العورة (محيط المحيط).
سُتْرَة. بالسترة: سراً، خفية (فوك).
سُتْرَة: أدب، حشمة، حياء (ألكالا). وينقل كاترمير في مملوك (2، 2: 34) هذه العبارة المأخوذة من تاريخ بطاركة الإسكندرية ما ثبت فيه من الأمانة والسترة المرضية ويقول العبدري (ص58 و) في كلامه عرب اليمن المعروفين بالسَرْو الذين ينقلون الطعام إلى مكة والعرا فيهم فاش إلا السُتْرَة. ولا أدري ماذا تعني هذه الكلمة هنا، فهل هي تعني الرجال ذوي الأدب والحشمة؟ أم أن في النص نقصاً؟.
سِتْرِي: رداء قصير يلبس فوق الثياب (محيط المحيط).
سِتَار: حديدة تطلق بها البندقية، زنبرك (بوشر).
سَتِير: من يستر خطيئة قريبه (ألف ليلة 2: 93) سِتَارَة: مغنيات الأغنياء. وهو استعمال مجازي لكلمة سِتارَة بمعنى السِتار الذي يسدل ليحجب ما وراءه، وذلك لأن المغنيات كن يغنين من وراء ستارة تحجبهن عن السامعين (عباد 2: 40 رقم 2).
سِتّارة لَهْو: موضع في الدار يغنى فيه ويرقص (المقري 2: 222) ولابد أن ستارة الخليفة تدل على هذا. وفي ستارة المتوكل كانوا يشربون الخمر بإفراط كما يستدل عليه من منتخبات من تاريخ العرب (ص554) وكانوا يفعلون هذا سراً من وراء ستارة.
سِتَارة: مظلَّة تنصب للنساء في المأتمة إذا وقفن للنوح خارج البيوت (محيط المحيط) أصحاب الستائر: موظفو الحرم، ففي ألف ليلة (1: 222): طائفة من الخدّام الموكَّلين بالحريم وأصحاب الستائر.
سِتَارة: الموضع الذي يستنطق فيه المجرم (ألكالا).
سِتَارة في المشرق: سياج من الخشب يستتر به المحاربون سواء في هجومهم على مكان أو دفاعهم عنه (مونج ص286 - 287).
سِتارة: حائط خارجي أو حاجز أو متراس يستتر وراءه المحارب كما يقول البكري وهو في ارتفاع الرجل لا أكثر (معجم الأسبانية ص38، 39، 40، فوك، أبو الوليد ص222) وفي مخطوطة كوبنهاغن المجهولة الهوية (ص37): وكانت الحجارة التي ألقيت على سور المدينة قد صيَّرت ستارته السُفلى قاعاً صفصفاً.
سِتَارة: جُلّ الفرس، جلال وغِطاء (معجم الأسبانية ص39).
سِتَارة: ملاءة النساء البيضاء الواسعة (برجرن) سُتُوري: صانع الستائر (ألف ليلة 2: 217، 220) سَتَائِريّ. يقول ابن بطوطة (3: 287) الستائريون في الهند هم الذين كانوا يحفظون الدواب في باب المشْور أي قاعة الانتظار. وأظن هذه الكلمة نسبة إلى ستارة بمعنى جُلّّ فهي لذلك تعنى السائس أي خادم الإسطبل.
وأرى إنها نفس الكلمة التي يذكرها الرحالة الأوربيون فأنا نقرأ لدى مارمول (2: 99) ((وقائد آخر مسؤول عن السعاة أو الخدم الذي يمشون إلى جانب الجواد الذين يطلق عليهم اسم الستيرية وهؤلاء يقومون بحمل الطعام إلى مقر الملك، واستدعاء من يريد الملك التحدث معه، وإذا ما أراد الملك عقوبة شخص في حضرته فهم الذين يتولون تنفيذ أوامره، ثم إذا أراد الملك ركوب جواده تقدموه واحدهم يحمل رمحاً بجانب السائس، والثاني يمسك باللجام والثالث يحمل الحذاء)). وتوريس (ص168، 317، 337، 392) يكتب الكلمة: سيتارز وسيتيرس وسَتيرس، لا يضيف على هذا شيئا إلا قوله ((وكان للشريف ثلاثمائة منهم حين كنت هناك. وأكثرهم مسلمون سود أو خلاسيون أي أبناء السود والبيض)).
ويقول شارنت (ص52) إن الستارية هم أعوان القاضي. وكذلك يقول موكيت (ص179، 400) وينقل كاترمير (مملوك (1، 1: 51) العبارة الأولى من الرحالة الذي ذكرته أخيراً، وهو يرجعها إلى كلمة شاطر، وقد كنت أرى من قبل أيضاً أن كلاً من نوريس وشارنت إنما يريدون هذه الكلمة (عباد 1: 408 رقم 70)، والخلط بينهما يسير لأن كلمتي شاطر وستائري لا تختلفان كثيراً في المعنى غير أن الطريقة التي يكتب بها الرحالة هذه الكلمة تحملني على الاعتقاد الآن أنهم يريدون بها كلمة ستائري. سَتّار. يا ستّار: يا الله، (بوشر).
سَتّار: من يخفي الأشياء المسروقة أو العبيد الآبقين (ألكالا).
ساتِر: اسم من أسماء الله الحسنى مثل سَتَّار. ويقال يا ساتر حين تخشى المرأة سقوط نصفيها فيرى وجهها صدفة أو حين الخشية من السقوط عن الدابة (برقوف 2: 128) مِسْتَرَة اللحاف: الطاق الذي تحت الكلحفة. (محيط المحيط).
مَسْتُور، وجمعها مستورون ومساتير: من كان في مركز شريف كريم (مملوك 2، 2: 32).
مسْتُور: رجل يعتزل الناس اتضاعاً ويلجأ إلى الخلوة وينصرف إلى العبادة (مملوك 2، 2: 31، عبد الواحد ص12، 209).
مَسْتُور: من لا يملك فوق حاجته (محيط المحيط).
مَسْتُورَة: الذرة في تونس وطرابلس، وسميت بذلك لأن سنبلتها تشبه المرأة المستورة بالبرقع (يا جنى ص31، يراكس مجلة الشرق والجزائر 7: 262، 8: 345).

سفر: سَفرْ: يستعمل فعلاً لازماً بمعنى وضح وانكشف (فليشر على المقري 2: 11، عباد 1: 24 واقرأ فيه سَفَر كما قلت في 3: 7 منه) 2: 174، المقري 1: 61، ألف ليلة 1: 489).
سَفَر: في العبارة التي نقلها فريتاج في رقم 7 مأخوذة من طرائف دي ساسي (1: 158).
سَفَر: كان سفيره ومفاوضه ورسوله ووسيطه يقال: سفر عنه إلى ملوك. مصر (مملوك 1: 193). سفر لي الوزير في دار الكاتب المؤخر أي كان الوزير الوسيط بيني وبين السلطان ليعطيني دار الكاتب المعزول (المقري 1: 645).
سفر: سافر، وبخاصة سافر في البحر، أبحر، ركب البحر (معجم الادريسي).
سَفَّر: ارسل، بعث (مملوك 1، 1: 195) سَفَّر (في المغرب) جلَّد الكتاب وأصحفه (الكالا، بوشر، (بربرية)، همبرت ص88 (بربرية)، رولاند) وفي المقري (3: 9): إلى إتقان بعض الصنائع كتسفير الكُتُب وتنزيل المذهب وغيرهما (وهذا هو صواب الكلمة وفقاً لما جاء في مخطوطتنا، وليس كتسفير كما جاء في المطبوع)، وفي كتاب الخطيب (مخطوطة باريس ص1 و): يجيد تسفير الكُتُب. انظر: سَفّار تسفير ومُسّفر.
تسفّر: أرسل سفيراً في مهمة (مملوك 1، 1: 196، فوك).
سِفْر وجمعها أسفار: ذكرت في معجم فوك في مادة لاتينية معناها زاد السفر، ويظهر أن هذه الكلمة تدل على ما تدل عليه كلمة سفرة وهو طعام يصنع للمسافر. ومع ذلك فإن فوك لم يذكرها في المادة اللاتينية التي تعني زاد المسافر.
سِفْر: تصحيف صِفْر (الرقم الذي يدل على الرتبة الخالية من الكمية وعلامته نقطة) (بوشر).
سَفَر: غزاة، حملة عسكرية أثناء السنة أو الأشهر (بوشر).
سفر الامحال أو سَفَر وحدها: انظر في مادة محل.
سَفَر: وليمة في الريف. ففي الجويري (ص84 ق) في الساعات وفي الأفراح وفي الأسفار وغيرها. سَفَر (عند الدروز): اختفاء الشخص المقدس للحاكم والإمام (دي ساسي طرائف 2 رقم 98).
سَفْرَة: رحلة، وقصة الرحلة (بوشر).
سَفْرَة: ركوب البحر (الكالا).
سَفْرَة مُلْوك: ادونيس، شاب وسيم (براكس مجلة الشرق والجزائر 8: 282).
سُفْرَة: سفرة الشطرنج: رقعة الشطرنج (فوك: عبد الواحد ص83) وكذلك سُفْرة وحدها (الكالا)، عبد الواحد ص83، 84).
سُفْرة: حامية، جماعة من الجند لحراسة موقع ومقر الحامية (كاريت قبيل 2: 388) وهي سَفَر بمعنى حملة عسكرية. ونجد عند الترك: سَفَرْجِي وسَفَرْلُو بمعنى جندي.
سَفَرِيَ. جفن سفري وسفينة سفرية: سفينة تقل (معجم الادريسي، أماري ديب ملحق ص2) سَفَري: سفر، رحلة، وسفري الهواء: راكب منطاد، ملاح جوي. (بوشر).
رُمَّان سفري: انظر في مادة الرمان.
سَفَار: نبات اسمه العلمي: arthratherum Floccosum. ( كولومب ص88) وكذلك aristida ( غداس ص330).
سفارة: مقام السفير (بوشر، محيط المحيط) سفيرية: أنظر اسفيريا في حرف الألف سَفَّار وجمعه سَفّارة: كثير الأسفار والذي يقضي أكثر حياته في الاسفار، وبخاصة الفقراء والدراويش الذين يحيون حياة غير مستقرة (فليشر على المقري 1: 591، بريشت ص203).
سافِرّة: سبارجان (نبات) وعدس مّر، سفرغانيون (بوشر). سافور: (تعريب العبرية صفور): بوق أو قرن (سعدية النشيد 150).
تَسْفِير وجمعها تسافير: الرسالة التي يكلف بها السفير (مملوك 1، 1961).
تسفير: هبة، منحة تمنح لمن يكلف بحمل رسالة من هذا النوع (مملوك 1، 1961) تسفير (في المغرب): تجليد الكتب (الكالا، المقري 1: 302).
مُسَفّرِ (في المغرب: مجلد الكتب (المقري 1: 599) وفي المستعيني: غبار الرحا: ومنه يُعْمَل غَرَا المسفرين لتلصق به الكُتُب (ابن بطوطة).
المسافرون: بَّحارة السفينة أو نوتيتها. (تاريخ البربر 2: 421).
مراكب مسافرة: سفن تجارية، ضد مراكب مقاتلة (أماري ص334).

سفر

1 سَفَرَ, (S, M, A, K,) aor. ـِ inf. n. سَفْرٌ, (M, K,) He swept a house, or chamber, (S, M, A, K,) &c. (M.) b2: And He, or it, [swept away; or took away, or carried off, in every direction: and] dispersed: (M, K:) and removed, took off, or stripped off, a thing from a thing which it covered. (M * A, * K.) You say, سَفَرَتِ الرِّيحُ التُّرَابَ, and الوَرَقَ, (assumed tropical:) The wind swept away the dust, and the leaves: or too them away, or carried them off, in every direction. (M.) and سَفَرَت ِ الرِّيحُ الغَيْمَ (assumed tropical:) The wind dispersed the clouds: (M, TA:) or (assumed tropical:) removed the clouds from the face of the sky. (A, * TA.) And you say of a woman, سَفَرَتْ, (S, M, A, Mgh, K,) aor. ـِ (M,) inf. n. سُفُورٌ, (M, Mgh,) meaning She removed her veil (M, A, Mgh) عَنْ وَجْهِهَا from her face: (A, M:) and [elliptically] (M) she uncovered her face: (S, M, K:) [for] سَفَرْتُ الشَّىْءَ, [being for سفرت عَنِ الشَّىْءِ,] aor. ـِ inf. n. سَفْرٌ [or سُفُورٌ?], signifies I uncovered the thing; made it apparent, or manifest: (Mgh:) [but accord. to Mtr,] the phrase تَسْفِرُ وَجْهَهَا [meaning she uncovers her face] is of weak authority. (Mgh.) b3: Hence, i. e. from سَفَرَتْ meaning “ she uncovered her face,” (M,) سَفَرْتُ بَيْنَ القَوْمِ, (S, M, Mgh, * Msb, K,) aor. ـِ (S, Msb, K) and سَفُرَ, (K,) inf. n. سِفَارَةٌ (S, Mgh, Msb, K) and سَفَارَةٌ and سَفْرٌ, (K,) (assumed tropical:) I made peace, effected a reconciliation, or adjusted a difference, between the people; (S, Mgh, Msb, K;) because he who does so exposes what is in the mind of each party: (TA:) or I exposed what was in the mind of this and the mind of this in order to make peace, &c., between the people. (M.) [See also سِفَارَةٌ, below.] b4: [and likewise, perhaps, from سَفَرَتْ meaning “ she uncovered her face,”] سَفَرَتِ الشَّمْسُ, aor. ـِ inf. n. سَفْرٌ, (assumed tropical:) The sun rose. (Msb.) b5: See also 4, in two places. b6: سَفَرَ, (S,) Msb,) aor. ـِ (S,) or ـُ (Msb,) inf. n. سُفُورٌ, (S,) or سَفَرٌ, (Msb,) [the former of which inf. ns. perhaps indicates a radical relation to سَفَرَتْ said of a woman, and of the sun, expl. above,] He went forth to journey: (S, Msb:) this verb, however, in this sense, [which appears to have been unknown, or not acknowledged, by the authors of the M and K, (see مُسَافِرٌ,)] is obsolete; but its inf. n. سَفَرٌ is used as a simple subst. (Msb. [See 3, the verb commonly used in this sense.]) b7: [Hence, app,] سَفَرَ شَحْمُهُ (tropical:) His fat went away. (A, TA.) b8: and سَفَرَتِ الحَرْبُ (tropical:) The war declined; syn. وَلَّت. (A, K.) A2: سَفَرَ الكِتَابَ, (S, A,) aor. ـِ inf. n. سَفْرٌ, (S,) He wrote the book, or writing. (A. [See سِفْرٌ.]) A3: سَفَرَ البَعِيرَ, (S, K,) or سَفَرَهُ بِالسِّفَارِ, (M,) aor. ـِ (M, K,) inf. n. سَفْرٌ; (M;) and ↓ اسفرهُ, (Az, M, K,) inf. n. إِسْفَارٌ; (TA;) and ↓ سفّرهُ, (Kr, M, K,) inf. n. تَسْفِيرٌ; (TA;) He put the سِفَار [q. v.] upon the nose of the camel. (S, M, K.) A4: سَفَرَ اِلغَنَمَ He sold the best of the sheep, or goats. (K.) 2 سفّرهُ, inf. n. تَسْفِيرٌ, He sent him to go a journey. (K, TA.) b2: سفّر الإِبِلَ, (K,) inf. n. as above, (TA,) He pastured the camels between sunset and nightfall, and in the سَفِير, (K, TA,) i. e., the whiteness [of the sky] before night: (TA:) or he fed the camels with سَفِير [q. v.]: (so in the O:) and سفّر فَرَسَهُ, inf. n. تَسْفِيرُ, He fed his horse with سَفِير: or he kept him continually going, and trained him, in order that he might become strong to journey. (JM.) b3: سفّر النَّارَ, (K,) inf. n. as above, (TA,) He made the fire to flame, or blaze; (K, TA;) kindled it; or made it to burn, burn up, or burn brightly or fiercely, (TA.) A2: See also 1, last sentence but one.3 سَاْفَرَ [سافر is trans. and intrans.] You say, الرِّيَاحُ يُسَافِرُ بَعْضُهَا بَعْضًا [The winds vie, one with another, in sweeping the ground, effacing one another's traces]: for the east wind removes and disperses the longitudinal traces made by the west wind, and the south wind makes traces across them. (S, * K, * TA.) A2: And سافر, inf. n. مُسَافَرَةٌ (S, Msb, K) and سِفَارٌ, (S, K,) He journeyed, or went, (K,) or went forth to journey, (S, Msb,) إِلَى بَلَدِ كَذَا [to such a country, or town]. (S, K.) And سَافَرَ سَفَرًا بَعِيدًا [He journeyed, or went, a far journey]. (A, Mgh.) [See also 1.] b2: [Hence,] (assumed tropical:) He died. (K.) b3: and سَافَرَتِ الشَّمْسُ عَنْ كَبِدِ السَّمَآءِ (tropical:) [The sun declined from the middle of the sky]. (A.) b4: and سَافَرَتْ عَنْهُ الحُمَّى (tropical:) [The fever departed from him]. (A.) 4 اسفرت الشَّجَرَةُ The tree had its leaves blown off [and swept away] by the wind; (K, * TA;) they having become changed in colour, and white. (TA.) b2: And اسفر, (inf. n. إِسْفَارٌ, Mgh, Msb,) It (the dawn, or daybreak,) shone, (T, S, M, A, Mgh, Msb, K,) so that there was no doubt respecting it; (T, TA;) as also ↓ سَفَرَ, (M, K,) aor. ـِ (K,) inf. n. سَفْرٌ: (TA:) it has a special relation to colour; meaning it shone in colour. (B, TA.) b3: It (the moon) caused a shining [in the sky] before its rising. (M.) b4: (tropical:) It (a man's face) shone (S, M) [with happiness (see مُسْفِرٌ)]; or with beauty; for you say, اسفر حُسْنًا; (S;) as also ↓ سَفَرَ: (M:) or became overspread with beauty. (Msb.) b5: And He entered upon the time of dawn, or daybreak; (M;) or the time when the dawn became white. (K.) The Prophet said, أَسْفِرُوا بِالفَجْرِ, meaning Perform ye the prayer of daybreak when ye enter upon the time in which the dawn shines, or becomes white: (S, * Msb:) or when the dawn has become manifest, so that there is no doubt respecting it, every one knowing it to be the true dawn when he sees it; accord. to EshSháfi'ee and Ibn-Hambal and others: (T, TA:) or prolong ye the prayer of daybreak until ye enter upon the time when the dawn becomes white: (S, TA:) some say that it relates especially to nights in [the end of] which the moon shines, because in such the commencement of daybreak is not manifest: (TA:) or أَسْفَرَ بِالصَّلَاةِ means he performed prayer in the shining of the dawn: and the ب is for the purpose of making the verb transitive. (Mgh.) b6: اسفرت الحَرْبُ (tropical:) The war became vehement. (A, K.) A2: See also 1, last sentence but one.5 تسفّر means أَتَى بِسَفَرٍ, (O, K,) i. e. He came in [the time of] the whiteness of day [either before sunrise or after sunset]. (TA.) b2: and تسفّرت الإِبِلُ The camels pastured between sunset and nightfall, (O, K,) and in the سَفِير, (K, TA,) i. e. the whiteness [of the sky] before night. (TA. [But see 2, second sentence.]) A2: تسفّر النِسَآءَ (O, K, TA) عَنْ وُجُوهِهِنَّ (O, TA) i. q. ↓ اِسْتَسْفَرَهُنَّ, (O, K, TA,) i. e. He sought the brightest of the women in face and in beauty (TA, TK *) for marriage. (TK.) b2: And تسفّر شَيْئاً مِنْ حَاجَتِهِ (tropical:) He attained, or obtained, somewhat of the object of his want (O, K, TA) before its becoming beyond his reach. (TA.) b3: and تسفّر فُلَانًا (assumed tropical:) He sought to obtain of such a one the half (النِّصْفَ, O, K, TA [in the CK. النَّصَفَ, by which, if it be correct, may perhaps be meant what was equitable, and النِّصْفَ may bear the same interpretation,]) of a claim (تَبِعَة) that he had upon him. (O, K, TA.) A3: تسفّر الجِلْدُ The skin received, or had, a mark, or an impression: (O, K:) from سَفْرٌ meaning أَثَرٌ. (TA.) 7 انسفر الغَيْمُ (assumed tropical:) The clouds became dispersed: (M, TA:) [or] became removed from the face of the sky. (TA.) b2: انسفر مُقَدَّمُ رَأْسِهِ مِنَ الشَّعَرِ (assumed tropical:) The fore part of his head became divested of the hair. (S, K. *) b3: انسفرت الإبِلُ فِى الأَرْضِ (assumed tropical:) The camels went away into the country, or land. (M, K. *) 9 إِسْفَرَّ [اِسْفَرِّتِ الشَّمْسُ, inf. n. اِسْفِرَارٌ, app. meansThe sun became white, previously to setting.] See سَفَرٌ.10 استسفر الِنّسَآءَ: see 5.

A2: استسفرهُ He sent him as a سَفِير [q. v.]. (JM.) سَفْرٌ: see مُسَافِرٌ, in two places.

A2: Also A mark, an impression, a trace, or a vestige, (أَثَرٌ, K, TA,) remaining: (TA:) pl. سُفُورٌ. (K.) [Accord. to Freytag, it occurs in the Deewán El-Hudhaleeyeen as meaning The track, or trace, of a surge, or torrent.]

سِفْرٌ A book, or writing: (S, M:) or a great, or large, book: or a section of the Book of the Law revealed to Moses: (M, K:) or a book that discovers, or reveals, truths: (TA:) or a book is thus called because it discovers things, and makes them evident: (M:) pl. أَسْفَارٌ. (S, M.) b2: With respect to the saying of Aboo-Sakhr El-Hudhalee, زلِلَيْلَى بِذَاتِ البَيْنِ دَارٌعَرَفْتُهَا وَأُخْرَى بِذَاتِ الجَيْشِ آيَاتُهَاسِفْرُ Skr says, [the poet means,] the marks, or traces, thereof had become effaced: [accordingly, the verse may be rendered, To Leylà there was in Dhát-el-Beyn an abode that I knew, and another in Dhát-el-Jeysh whereof the marks, or traces, are effaced:] IJ says, [app. holding the meaning to be, the marks, or traces, whereof are (like those of) an ancient book, such as a portion of the Mosaic Law,] the last word should be from the phrase سَفَرْتُ البَيْتَ, i. e. “ I swept the house, or chamber; ” as though the writing were swept off from the طِرْس [or “ written paper ” or the like, to which the poet seems to compare the site of the abode in Dhát-el-Jeysh]. (M, TA.) سَفَرٌ Journey, or travel; the act of journeying or travelling; (S, A, K;) contr. of حَضَرٌ: (M, K:) thus called because of the going and coming in it, like the going and coming of the wind sweeping away fallen leaves: (M:) or the act of going forth to journey; an inf. n. used as a simple subst.: (Msb:) [therefore] the pl. is أسْفَارٌ: (S, M, A, Msb, K:) [and therefore it is often used as a n. un.; but, properly speaking, the n. un. is ↓ سَفْرَةٌ:] you say, كَانَتْ سَفْرَتُهُ قَرِيبَةً [His journey was near]: and the pl. of سَفْرَةٌ, accord. to rule, is سَفَرَاتٌ. (Msb.) In law, [as relating to the obligation of fasting &c.,] The going forth with the intention of performing a journey of three days and nights, or more. (KT.) A2: Also The whiteness of dawn or daybreak: (A:) or the whiteness of the day: (S, M:) and i. q. صَبَاحٌ [dawn, or morning, or forenoon; but app. here used in the first of these senses]: (M:) and ↓ سَفِيرٌ, the whiteness [of the sky] before night: (A, TA:) or the former, the remains of the whiteness of day after sunset. (K.) You say سَفَرًا i. e. صَبَاحًا [app. as meaning In the dawn]. (A.) And the prose-rhymer says, إِذَا طَلَعَتِ الشِّعْرَى سَفَرًا لَمْ تَرَفِيهَا مَطَرًا (S, * TA) i. e. When Sirius rises in the whiteness of day [meaning in the clear twilight of morning, thou seest not then rain: for Sirius rises aurorally, in Arabia, in the middle and the latter half of July, when rain scarcely ever falls there]. (S. [Accord. to the TA, the meaning, app. taken without consideration from one of the foregoing explanations of سَفَرٌ, is, when Sirius rises at nightfall: but this is during the usual winter-rains.]) You say also, لَقِيتُهُ سَفَرًا, and فِى سَفَرٍ, meaning ↓ عِنْدَاسْفِرَارِ الشَّمْسِ لِلغُرُوبِ, thus related, with س [in the word اسفرار (not with ص), and app. meaning I met him when the sun was becoming white, previously to the setting]. (M.) And بَقِىَ سَفَرٌ مِنْ نَهَارٍ [There remained a white gleam of daylight]. (A.) سَفْرَةٌ: see the next preceding paragraph.

سُفْرَةٌ The food of the traveller; (M, K;) the food that is prepared for the traveller, (S, Msb,) or for a journey: (TA:) pl. َسُفَرٌ. (Msb.) This is the primary signification. (TA.) You say, أَكَلُوا السُّفْرَةَ They ate the food for the journey. (A.) b2: Hence, (tropical:) The receptacle thereof; (TA;) the piece of skin in which it is put. (S, * M, * Msb, K, * TA.) [This is commonly of a round form, with a running string; so that it is converted into a bag to contain the food, at one time, and at another time is spread flat upon the ground, when persons want to eat upon it.] b3: And hence, (tropical:) The thing [whatever it be] upon which one eats: (TA:) [in the desert, it is generally a round piece of skin, such as I have described above: in the towns, in the houses of the middle classes, a round tray of tinned copper, which is usually placed on a low stool; and in the dwellings of some of the highest classes, and the lowest, respectively, of silver and wood:] accord. to the T, سُفْرَةٌ has the last of the significations given before this, and the thing which it denotes is thus called because it is spread when one eats upon it. (TA.) سِفَارٌ (Lh, S, M, K) and ↓ سِفَارَةٌ (Lh, M) A piece of iron, (S, M, K,) or a cord, (M,) or a piece of skin, (K,) that is put over the nose [and jaws] of a camel, in the place of the حَكَمَة [q. v.] (Lh, S, M, K) of the horse: (S, K:) or a cord that is attached to the خِطَام [q. v.] of a camel, a part being twisted round it, and the rest being made a rein: and sometimes it is of iron: (Lth:) pl. [of pauc., of the former,] أَسْفِرَةٌ (M, K) and [of mult.] سُفُرٌ (S, M, K) and [of either] سَفَائِرُ. (M, K.) سَفِيرٌ Leaves which the wind sweeps away; (M;) leaves which fall from trees (S, A, K) and which the wind sweeps away, (A,) or because the wind sweeps them away: (S:) or leaves of herbs; because the wind sweeps them away: (T, TA:) or what have fallen of the leaves of trees and of the lower portions of seed-produce. (JM.) A2: Also A messenger: (S:) and (assumed tropical:) a mediator; or a man who makes peace, effects a reconciliation, or adjusts a difference, between a people; (S, M, Msb;) as also ↓ سَافِرٌ: (Msb:) or a messenger who makes peace, &c.: (T, Mgh, TA:) [see 1:] pl. of the former سُفَرَآءُ, (S, M, Mgh,) and of the latter سَفَرَةٌ. (Har p. 255. [See also سِفَارَةٌ, below.]) b2: And (assumed tropical:) A commissioned agent, a factor, or a deputy; and the like: pl. as above: app. so called because he discovers, and makes manifest, the affair in which he acts as a substitute for another person. (Msb.) A3: See also سَفَرٌ.

سُفَارَةٌ Sweepings. (S, M, K.) سِفَارَةٌ an inf. n. of سَفَرَ in the phrase سَفَرَ بَيْنَ القَوْمِ [q. v.]. (S, Mgh, Msb, K.) [And hence, The office of the سَفِير (q. v.). See also De Sacy's Chrest. Ar., sec. ed., i. 126 and 172: and Quatremère's Hist. des Sultans Mamlouks, i. 193.]

A2: Also The falling of one's hair from [above] his forehead. (Sgh, TA.) A3: See also سِفَارٌ.

سَافِرٌ [act. part. n. of 1:] A woman having her face uncovered: (S, M, Mgh, K:) pl. سَوَافِرُ. (TA.) b2: And a horse (assumed tropical:) having little flesh: (K:) or so سَافِرُ اللَّحْمِ, a phrase used by Ibn-Mukbil. (TA.) b3: See also سَفِيرٌ. b4: And see مُسَافِرٌ, in two places.

A2: Also A writer; a scribe: (Akh, S, M, K:) in the Nabathæan language سَافِرَا: (M:) pl. سَفَرَةٌ: (Akh, S, M, K:) which is also applied to the angels who register actions. (M, K.) تَسْفِيرَةٌ: see مِسْفَرَةٌ.

مَسْفَرٌ sing. of مَسَافِرُ, (A,) which signifies The part that appears [or parts that appear] of the face. (S, A, * K.) b2: [Also, or مَسْفِرٌ, A place of journeying or travelling: in which sense, likewise, its pl. is مَسَافِرُ.] One says, بَيْنِى وَبَيْنَهُ مَسَافِرُ بَعِيدَةٌ [Between me and him, or it, are farextending tracts to be travelled]. (A.) مُسْفِرٌ [act. part. n. of 4, q. v.:] (tropical:) A face shining (A, TA) with happiness. (A.) b2: النَّاقَةُ المُسْفِرَةُ الحُمْرَةِ [in the CK (erroneously) الحُمْرَةُ] means (assumed tropical:) [The she-camel] that is somewhat above such as is termed صَهْبَآء [in respect of redness]. (O, K, TA.) مِسْفَرٌ: see مِسْفَرَةٌ. b2: Also A man (TA) that journeys, or travels, much; (K;) and so ↓ مِسْفَارٌ: (A:) or that journeys, or travels, much, and is strong for journeying: (M:) and, applied to a camel, (S, M, A,) strong for journeying; (S, M, A, K;) fem. with ة, (S, M, K,) applied to a she-camel, (S, M,) as also ↓ مِسْفَارٌ, thus applied. (M.) مِسْفَرَةٌ A broom; a thing with which one sweeps; (S, M, K;) as also ↓ مِسْفَرٌ, and ↓ تَسْفِيرَةٌ, of which last, (expl. by مَا يُسْفَرُ بِهِ,) the pl. is تَسَافِيرُ. (TA.) مُسَفِّرٌ i. q. مُجَلِّدٌ [i. e. One who binds books (أَسْفَار, pl. of سِفْرٌ), or covers them with leather]. (A, TA.) مِسْفَارٌ: see مِسْفَرٌ, in two places.

مَسْفُورٌ Distressed, or fatigued, by journeying or travel. (TA.) مُسَافِرٌ A man journeying, or travelling; a traveller; a wayfarer; (S, M, K;) as also ↓ سَافِرٌ; (M, * K;) which latter is [said to be] not a part. n., but [a possessive epithet] meaning ذُو سَفَرٍ, (M,) having no verb belonging to it (M, K) that we have seen; (M;) or it is from سَفَرَ, and signifies going forth on a journey: (S, Msb:) pl. of the former مُسَافِرُونَ, (S,) and of the latter سُفَّارٌ (S, M, A, Msb, K) and أَسْفَارٌ (M, K) and سُفَّرٌ; (TA;) and you also say ↓ قَوْمٌ سَافِرَةٌ [fem. of سَافِرٌ], (S, * M, Msb, K,) and ↓ قَوْمٌ سَفْرٌ, (S, M, A, Msb, K,) [سَفْرٌ being a quasi-pl. n.,] like صَحْبٌ in relation to صَاحِبْ: (S, Mgh, Msb:) and ↓ سَفْرٌ is also used as a sing., (M, K,) being originally an inf. n. (TA.) b2: مُسَافِرَةٌ is used by Zuheyr as a name for A [wild] cow. (M, TA.)

سكر: سكر: شرب الخمر. ففي ألف ليلة (يرسل 9: 238): فأكلوا وسكروا = (ص239) أكل وشرب مداماً.
سكر: رشف، مص، مصمص (هلو).
سكر (بالتشديد): سدَّ (لين تاج العروس برجون، بوشر، شمبرت ص192، محيط المحيط، ألف ليلة يرسل 4: 331) وقد صفحت الكلمة في معجم الكالا فصارت سَرَّك (انظر الكلمة) وانظر المصدر تسكير.
سَكّر الشيء: صار كالسكّر (محيط المحيط) - سكَّر: تبلور السكّر (بوشر).
أسكر. أسكر الباب: سكَرّها وسدّها (باين سميث 1502).
تسُكّر: سَدّ (بوشر).
تسكَّر: سُدَّ (بوشر) ففي حكاية باسم الحداد (ص58): فقال له الرشيد كنت رُحُتَ إلى حمام الخليفة فقال أول ما تسكَّر هي قال له كنت سُرت إلى حمام الست زبيدة قال والآخرة أيضاً سُكرّت.
سُكْر: دهش الصوفية (المقري 1: 569، 580، 582).
سُكْر: قوة مسكرة. ففي المستعيني: داذي: يُدَقُّ ويُلْقَى في نبيذ التمر ببغداد فيقوى سُكْره ويطيب رائحته (وضبط الكلمات في مخطوطة ن).
سَكْرَة: إغماء، فقدان الحس (ألف ليلة 1: 803) سَكْرَة: جرعة خمر. ففي ألف ليلة (يرسل 9: 238): فقالت لهم اقصدوا جبري في لقمة وسكرة فأدخلتهم فأكلوا وسكروا. وفيها أيضاً عليك أن تقرأ سَكْرَة طبقاً للمخطوطة (انظر ص35).
وفي لطائف الثعالبي (ص36): وسكْرةٍ من نبيذ دِبْسٍ والناشر الذي لا يعرف هذا المعنى لكلمة سكرة قد أبدلها بكلمة زُكْرة التي وجدها في نسخة أخرى من هذه القصيدة. (كول ص89) وهي تدل أيضاً على معنى جيد، غير إنه ليس من الضروري الابتعاد عن مخطوطة اللطائف. وأخيراً فمن الممكن أن تنطقها سُكْرة، وهي إذا بمعنى زُكرة. (انظر المادة التالية).
سُكْرَة = زُكْرَة: زقّ (باين سميث 1147) وانظر المادة السابقة.
سُكْرِيّ: سكران، ثمل (بوشر).
خام سكري: النوع الرقيق من القماش القطني الذي يصنع في مدينة كليكوت في مالطة (اسبينا مجلة الشرق والجزائر 13: 152) وفيها: سُكْري.
سكران: من أصابه الدهش الصوفي (المقري 1: 580).
خَمِيس السُكارَى: خميس المرفع، وهو الخميس الذي يسبق الأحد الواقع قبل أربعاء الرماد أي الخميس قبل الصوم الكبير. (بوشر).
سِكْران وجمعها سَكارِين: تصحيف سَكْران (ألكالا).
سَكَران: سُكْر صوفي، دهش صوفي (المقري 1: 582).
سَكِير: سكران، ثمل (المعجم اللاتيني - العربي سُكَّر. سكر العُشَر (انظر فريتاج في مادة غشَر): اسمه العلمي: calotropis gigantea وهو صمغ قليل الحلاوة يؤخذ من شجرة العُشَر (ابن البيطار 2: 36، 524، الجريدة الآسيوية 1853، 1: 164) وقد وصفه بلون (ص334).
سكر مُمَسَّك: ماء حلى بالسكر ووضع فيه مسك (ألف ليلة 1: 84). سَكاكر: جمع سكّر: حلويات (بوشر).
سُكَّرة: مغلاق من خشب (همبرت ص193، محيط المحيط).
سُكَّري. كمثري سكري: كمثرى حلو كأنه حلى بالسكر (ابن العوام 1: 441 وموز سكرى كذلك (ألادريسى ج1، فصل7).
سُكَّريَّة: مصنع السكر، معمل السكر (بوشر).
سُكَّرَيَّة: وعاء السكر (بوشر).
سَكَّار: سِكِيّر (ألكالا، هلو).
سَكَّار: عامل يشتغل في السدود (معجم الماوردي).
سككري: قفّال، حداد يصنع الأقفال (همبرت ص85).
سَكاكِريّ: عطار، عقاقيري، يقّال (هلو، مجلة الشرق والجزائر 2: 265، دوماس عادات ص259).
سيكران: نبات اسمه العلمي: Hyosciamus albus L وهو بنج تفعل أوراقه فعل الأفيون. (براكس مجلة الشرق والجزائر 8: 347، غراس ص332، دوماس عادات ص383، ابن البيطار 1: 175، 2: 74).
سيكران الحوت: نبات اسمه العلمي: Verbascum ( ابن البيطار 2: 74) وفي 1: 118) منه، زهر سيكران الحوت. وفي (1: 184): وعامتنا بالأندلس تسمّيه بالبرباشكة (بالبرباشكوه في مخطوطة ب) باللطينية وهو عندهم سيكران الحوت أيضاً (2: 460، 527).
سَيْكَران الدَّور (هذا الضبط في مخطوطتنا): اسم تطلقه العامة على البنج أو Hyociamus albus L ( معجم المنصوري مادة بنج). تَسْكِير. التسكير والحبس المديد في الدير: النذر بعدم الخروج من الدير (بوشر).
مُسْكِر: تقابل العبرية شكر: سَكَر. كل شراب يسكر (جسنيوس 1410، السعدية النشيد 69 البيت 13، أبو الوليد ص432 رقم8) مسكرة: في طرابلس الشام: مسطار، سلاف، عصير العنب (باين سميث 1635) مسكرة، في اليمن: مرض الحبوب، وربما كان داء القمح وهو يشبه الصدأ، شَقِران (نيبور رحلة ص34 وفيه مُسْكُرَه. مُسَكَّرات: حلويات (ألف ليلة يرسل 1: 149) مَسْكُور وجمعها مسكورية: من يقوم بالتأمين على البضائع (بوشر) وهو يذكر سكورتا أي تأمين، وهي الكلمة الإيطالية sicurta. وكلمة مسكور من نفس هذا الأصل.

سكر

1 سَكِرَ, aor. ـَ inf. n. سَكَرٌ (S, Mgh, Msb, K) and سُكْرٌ, (A, Mgh, K,) or this is a simple subst., (S, Msb,) and سُكُرٌ and سَكْرٌ (K) and سِكَرٌ (Msb) and سَكَرَانٌ, (K,) He was, or became, intoxicated, inebriated, or drunken; (MA, KL, &c.;) contr. of صَحَا. (S, A, K.) [See also سُكْرٌ, below.] b2: [Hence,] سَكِرَ عَلَىَّفُلَانٌ, (A,) inf. n. سَكَرٌ, (K,) (tropical:) Such a one was, or became, violently angry with me: (A:) or angry; or enraged. (K.) and لَهُ عَلَىَّ سَكَرٌ (tropical:) He has violent anger against me. (A.) b3: And سَكِرَتْ أَبْصَارُنَا; and سَكِرَت أَبْصَارُ القَوْمِ; and سَكِرَتْ عَيْنُهُ: see 2. b4: Also سَكِرَ, aor. ـَ (TK,) inf. n. سَكَرٌ, (IAar, K,) It (a wateringtrough, or tank, TK) was, or became, full. (IAar, K, TK.) b5: And سَكِرَتِ الرِّيحُ, (A, and so in my MS. copy of the K,) or سَكَرَت, (S, O, and so in the CK,) aor. ـُ (S, O,) or, as some relate a verse of Jendel Ibn-El-Muthennà Et-Tuhawee, in which it occurs, سَكَرَ, (O,) [indicating that the pret. is سَكِرَت or that the aor. is irreg.,] inf. n. سُكُورٌ (S, O, K) and سَكَرَانٌ, (K,) (tropical:) The wind became still, (S, A, O, K,) after blowing. (S.) And سَكَرَ, [or سَكِرَ,] inf. n. سُكُورٌ, (tropical:) It (water) became still, ceasing to run: so says Az: and (tropical:) it (the sea) became calm, or motionless: so says IAar. (TA.) And سَكِرَ, (A,) or سَكَرَ, aor. ـُ (TA,) (tropical:) It (food [in a cooking-pot], or hot water, A, or a hot thing, TA) ceased to boil, or estuate, (A, TA,) or to burn, or be hot: (TA:) and (assumed tropical:) it (heat) became allayed, or it subsided. (TA.) A2: سَكَرَهُ: see 4. b2: Also, (IAar, TA,) aor. ـُ (TK,) inf. n. سَكْرٌ, (K,) He filled it. (IAar, K, * TA.) b3: Also, (S, Mgh, Msb,) aor. as above, (S, Msb,) and so the inf. n.; (S, Mgh, Msb, K;) and ↓ سكّرهُ, inf. n. تَسْكِيرٌ; (MF;) He stopped it up, or dammed it; namely, a river, or rivulet. (S, Mgh, Msb, K, MF.) And hence, سَكَرَ البَابَ, and ↓ سكّرهُ, (assumed tropical:) He closed, or stopped up, the door. (TA.) b4: سُكِرَتْ أَبْصَارُنَا: see 2.2 سكّرهُ: see 4. b2: And see also 1, last two explanations. b3: سُكِرَتْ أَبْصَارُنَا, in the Kur [xv. 15], means (tropical:) Our eyes have been prevented from seeing, and dazzled: (S, K:) or have been covered over: (Aboo-' Amr Ibn-El-' Alà, S, K:) and ↓ سُكِرَتْ, without teshdeed, have been prevented from seeing: (Fr, K: *) or this latter, which is the reading of El-Hasan, means, accord. to him, have been enchanted: (S:) or both mean, have been covered and closed by enchantment, so that we imagined ourselves to behold things which we did not really see: (T, TA:) Mujáhid explains the latter reading as meaning, have been stopped up; i. e., have been covered by that which prevented their seeing, like as water is prevented from flowing by a سِكْر [or dam]: (A 'Obeyd:) and another reading is ↓ سَكِرَتْ, meaning, have become dazzled, like those of the intoxicated: (Ksh, Bd: *) AO says that أَبْصَارُ القَوْمِ ↓ سَكِرَتْ means (tropical:) The people became affected by a giddiness; and an affection like cloudiness of the eye, or weakness of the sight, came over them, so that they did not see; and Aboo-'Amr Ibn-El-'Alà says that this signification is derived from سُكْرٌ; as though their eyes were intoxicated: Zj says that عَيْنُهُ ↓ سَكِرَتْ means (assumed tropical:) his eye became dazzled, and ceased to see. (TA.) b4: سُكِّرَ لِلْحَاجَةِ, meaning (assumed tropical:) His judgment, or opinion, was confused respecting the object of want, is said of a man only before he has determined upon the thing alluded to. (TA.) b5: سكّرهُ, inf. n. تَسْكِيرٌ, also signifies He squeezed his throat, or throttled him. (S, K.) One says, البَعِيرُ يُسَكِّرُ آخَرَ بِذِرَاعِهِ حَتَّى يَكَادُ يَقْتُلُهُ [The camel throttles another with his arm so that he almost kills him]. (S.) 4 اسكرهُ It (wine, or beverage,) intoxicated, or inebriated, him; (S, A;) or deprived him of his reason; (Msb;) as also, accord. to some, ↓ سَكَرَهُ; (MF, TA;) but the former is that which commonly obtains; (TA;) [and ↓ سكّرهُ has the same signification; or its inf. n.] تَسْكِيرٌ signifies the causing, or making, to be affected with the remains of intoxication. (KL. [See the pass. part. n. of this last, below.]) The first is also said of قريض [app. a mistranscription for قريص, which may be syn. with قَارِصٌ, meaning “ sour milk,” for this has an effect like intoxication when too much of it has been drunk]; and thus applied it is tropical. (TA.) 6 تساكر He feigned intoxication, or a state of drunkenness. (S, A. *) 8 استكر الضَّرْعُ The udder became full of milk. (MA.) b2: And استكرت السَّمَآءُ The sky rained vehemently. (MA.) سَكْرٌ: see سَكْرَانُ: A2: and سِكْرٌ.

A3: Also A certain herb, or leguminous plant, (بَقْلَةٌ,) of such as are termed أَحْرَار [pl. of حُرٌّ], (Aboo-Nasr, K,) which is of the best of بُقُول: (TA as from the K: [but not in my MS. copy of the K nor in the CK:]) AHn says that no description of its general attributes or qualities had come to his knowledge. (TA.) سُكْرٌ an inf. n., (A, Mgh, K,) or a simple subst., signifying Intoxication, inebriation, or drunkenness; i. e. the state thereof; (S, Msb;) a state that intervenes as an obstruction between a man and his intellect; mostly used in relation to intoxicating drinks: but sometimes as meaning (assumed tropical:) such a state arising from anger, or from the passion of love: a poet says, سُكْرَانِ سُكْرُ هَوًى وَسُكْرُ مُدَامَةٍ

أَنَّى يُفِيقُ فَتًى بِهِ سُكْرَانِ [Two intoxications, the intoxication of love and the intoxication of wine: how shall a youth recover his senses in whom are two intoxications?]. (Er-Rághib, TA.) سِكْرٌ a subst. from السَّكْرُ (Mgh, K) as meaning “ the stopping up, or damming,” of the river, or rivulet; (K;) i. e. A dam; a thing with which a river, or rivulet, is stopped up; (S, * Msb, K, TA;) and ↓ سَكْرٌ, originally an inf. n., occurs in the same sense: (Mgh:) the pl. of the former is سُكُورٌ. (K.) سَكَرٌ Wine: (K:) so, accord. to Fr and others in the Kur [xvi. 69], تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا, meaning, ye obtain therefrom wine, and raisins and dried dates and the like; this being said before wine was prohibited: (TA:) and the [beverage called] نَبِيذ (S, A) prepared from dried dates: (S:) so in the Kur, ubi suprà: (S:) or the expressed juice of fresh ripe dates when it has become strong; (Mgh, Msb;) originally an inf. n.: (Mgh:) or an infusion of dried dates, untouched by fire: (A 'Obeyd:) a beverage, (A,) or نَبِيذ, (K,) made from dried dates and from كَشُوث [a species of cuscuta, or dodder] (A, K) and myrtle, آس, (A,) which is the most bitter beverage in the world, (A,) and forbidden like wine; (TA;) or made from dried dates and كشوث, disposed layer upon layer, upon which water is poured; and some assert that sometimes myrtle (آس) is mixed with it, and this increases its strength: (AHn:) also anything that intoxicates: (K:) and what is forbidden [that is obtained] from fruit (I'Ab, T, K) [of the palm-tree and grape vine], meaning wine, before its being forbidden; and الرِّزْقُ الحَسَنُ is what is lawful [that is obtained] from grapes and dates: (I 'Ab, T, TA:) and vinegar; (K;) accord. to some of the expositors of the Kur, ubi suprà; but this is a meaning unknown to the leading lexicologists: (B, TA:) and food: (K:) so accord. to AO alone; as in the following saying of a poet; جَعَلْتَ أَعْرَاضَ الكِرَامِ سَكَرَا [Thou hast made the reputations of the generous to be food: or] thou hast made the vituperation of the generous to be food to thee: but the leading lexicologists disallow this; and Zj says that the more probable meaning here is wine. (TA.) سَكِرٌ: see سَكْرَانُ: b2: and سِكِيرٌ.

سَكْرَةٌ A fit of intoxication: (A, Mgh:) pl. سَكَرَاتٌ. (Mgh.) You say, ذَهَبَ بَيْنَ الصَّحْوَةِ وَالسَّكْرَةِ He went away in state between that of sensibility and insensibility, or mental perception and inability thereof. (TA.) b2: and (tropical:) A fit of anger. (TA.) b3: And (tropical:) An overpowering sensation of delight, affecting youth. (TA.) b4: سَكْرَةُ المَوْتِ (tropical:) [The intoxication of death; meaning] the confusion of the intellect by reason of the severity of the agony of death: (B, TA:) the oppressive sensation attendant upon death, which deprives the sufferer of reason: (Bd in 1. 18:) the oppressive sensation, (S, A, * Mgh, K,) and disturbance of the mind, and insensibility, (K,) attendant upon death. (S, * A, Mgh, K.) And in like manner, سَكْرَةُ الهَمِ, (K,) and النَّوْمِ, (TA,) (tropical:) The oppressive sensation, &c., attendant upon anxiety, (K,) and upon sleep. (TA.) سَكَرَةٌ I. q. شَيْلَمٌ; (K;) [or resembling the شَيْلَم; (see زُؤَانٌ;) a certain plant, app. called by the former name because a decoction thereof is used as an anæsthetic; said to be] the same that is called مُرَيْرَآءُ, that is [often found] in wheat. (TA.) سَكْرَانُ (S, A, Mgh, Msb, K) and سَكْرَانٌ, (TA,) which latter is seldom used, and is of the dial. of the Benoo-Asad, as is said in the S and Msb of its fem., (TA,) and ↓ سَكْرٌ; (K; [in the TA ↓ سَكِرٌ, but this is afterwards mentioned in the K as an intensive epithet;]) fem. [of the first,] سَكْرَى; (S, Mgh, Msb, K;) and [of the second,] سَكْرَانَةٌ; (S, Msb, K;) and [of the third,] سَكْرَةٌ; (K; [in the TA سَكِرَهٌ;]) Intoxicated; inebriated; drunken: (S, Msb, K:) [see سُكْرٌ:] pl. سُكَارَى [which is said in the TA to be also pl. of سَكِرٌ] and سَكَارَى, (S, Msb, K:) of which the former is the more common, or, as some say, the latter, and the former of which is said to be the only instance of the kind, except كُسَالَى and عُجَالَى and غُيَارَى, (TA,) [to which should be added حُيَارَى, and probably some other instances,] and سَكْرَى; (S, K;) or this is a fem. sing. applied as an epithet to a pl. n.; (Fr;) and in the Kur iv. 46, ElAamash read سُكْرَى, with damm, which is very strange, since no pl. of the measure فُعْلَى is known. (TA.) Th says that the words of the Kur [iv. 46] لَا تَقْرَبُواالصَّلَاةَ وَأَنْتُمْ سُكَارَى [Engage ye not in prayer when ye are intoxicated] was said before the prohibition of wine was revealed: others say that the meaning is, when ye are intoxicated with sleep. (TA.) سُكُرْكَةٌ, written by Sh سُكْرُكَةٌ: see art. سكرك. (TA.) سَكُورٌ: see سِكِيرٌ.

سُكَّرٌ [Sugar;] a certain sweet substance, (TA,) well known: (Msb, TA:) a Pers\. word, (S,) arabicized, (S, K,) from شَكَرْ: (K:) n. un. with ة [signifying a piece of sugar]: (S, K:) it is hot and moist, accord. to the most correct opinion; but some say, cold: and the best sort of it is the transparent, called طَبَرْزَذٌ; and the old is more delicate than the new: it is injurious to the stomach, engendering yellow bile; but the juice of the لَيْمُون and نَارَنْج counteract its noxiousness: it is said to be a word recently introduced; but some say that it occurs in one trad. (TA.) b2: Also Like سُكَّر [or sugar] in sweetness: so used by Aboo-Ziyád El-Kilábee. (TA.) b3: Also A certain kind of sweet fresh ripe dates; (K;) a sort of fresh ripe dates, likened to sugar in sweetness: (Mgh:) or a kind of very sweet dates; (AHát, T, Msb;) known to the people of ElBahreyn, (T,) and in Sijilmáseh and Dar'ah, and, as some say, in El-Medeeneh, where, how-ever, they require to be dried artificially. (MF.) b4: A kind of grapes, which, being affected by what is termed مَرَق, fall off, (K,) for the most part: their bunches are of middling size; and they are white, juicy, and very sweet, (TA,) of the best kinds of grapes; (K;) and are made into raisins. (TA.) سُكَّرِىٌّ [Sugary; saccharine. b2: And] Cake containing sugar, or barley-sugar, with almonds, or pistachio-nuts. (MA.) سَكَّارٌ One who makes, or sells, the beverage called نَبِيذ; syn. نَبَّاذٌ. (S, K.) سِكِّيرٌ One who intoxicates himself much, or often; a drunkard; a tippler; (K;) as also ↓ مِسْكِيرٌ (S, K) and ↓ سَكُورٌ (IAar, K) and ↓ سَكِرٌ: (K:) or constantly intoxicated: (S:) the pl. of سَكِرٌ is سُكَارَى, which is also pl. of سَكْرَانُ. (TA.) رِيحٌ سَاكِرَةٌ (tropical:) Wind becoming still. (A.) and لَيْلَةٌ سَاكِرَةٌ (tropical:) A still night; a night in which the wind is still; (S, * A;) a night in which there is no wind. (TA.) And مَآءٌ سَاكِرٌ (tropical:) Still, not running, water. (Az, TA.) سَيْكُرَانٌ A certain plant, always green, the grain whereof is eaten: (K: [but this description seems to be an incorrect abstract of what here follows:]) Ed-Deenawaree [i. e. AHn] says, it is of the plants that continue green throughout the whole of the summer: I asked a sheykh of the Arabs of Syria, and he said, it is the سُخَر, [correctly سُخَّر,] and we eat it in its fresh state, with what an eating! and, he said, it has green grains, like the grain of the رَازِيَانَج [or fennel], except that they are round: (O:) [in the present day, it is applied to henbane, or a species thereof: accord. to Forskål, (Flora Aegypt. Arab., p. lxiii.,) hyoscyamus datora. See also شَيْكُرَانٌ.]

مُسَكَّرٌ Affected with the remains of intoxication. (S, K.) مِسْكِيرٌ: see سِكِيرٌ.

قفز

1 قَفَزَ, aor. ـِ inf. n. قَفْزٌ (S, A, Msb, K) and قَفَزَانٌ (S, Msb, K) and قُفُوزٌ and قِفَازٌ, (Msb, and so in a copy of the K,) the last with kesr, (Msb,) or قُفَازٌ, (K accord. to the TA,) with damm, (TA,) or قَفَازٌ, (so in the CK,) He leaped, jumped, sprang, or bounded: (S, A, Msb, K:) he (an antelope) did so and alighted with his legs together. (TA, art. نفز.) b2: قَفَزَ الحَائِطَ [He leaped the wall]. (O and K in art. زيف.) A2: See also 5.

A3: قَفِزَ, aor. ـَ inf. n. قَفَزَ, (tropical:) He (a horse) had fore legs white as high as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], but not the kind legs. (IKtt, TA. [And ↓ قُفِّزَ app. has a similar meaning: see its inf. n. تقفيز below; and its part. n. مُقَفَّزٌ, voce أَقْفَزُ.]) But see أَقْفَزُ, and قُفَّازٌ.2 قَفَّزَ see what next precedes.5 تقفّز [He put on, or wore, a pair of gloves; as also ↓ قَفَزَ, aor. ـِ as appears from a quotation in the L, from Khálid Ibn-Jembeh, viz. القُفَّازَانِ تَقْفِزُهُمَا المَرْأَةُ:] he (a sportsman [or falconer]) put on, or wore, hawking-gloves (قُفَّازَانِ): (A:) or took or prepared for himself the reticulated iron thing upon which the falcon sits. (TA, as from Z.) See قُفَّاز. b2: تَقفّزت بِالْحِنَّآءِ, said of a woman, (S, A,) (tropical:) She dyed her hands (A, K) to the wrists, (A,) and her feet, (K,) with حنّآء. (A, K.) 6 تقافزوا [They contended together, or vied, one with another, in leaping, jumping, springing, or bounding]. You say so of children playing at the game called قُفَّيْزَى. (A, K.) قُفْزَةٌ A leap, jump, spring, or bound.]

قَفَزَى A leaping, jumping, springing, or bounding. (K.) You say, جَآءَتِ الخَيْلُ تَعْدُو القَفَزَى

[The horses came running with a leaping, jumping, springing, or bounding, motion]; from القَفْزُ [inf. n. of قَفَزَ]. (S, TA.) قَفُوزٌ: see قَفَّازٌ.

قَفِيزٌ A certain measure of capacity, consisting of ten مَكَاكِيك [pl. of مَكُّوكْ]; (S, Msb, K;) accord. to the people of El-'Irák: (TA:) or twelve times what is termed مَنّ: (Mgh in art. ربع:) [see also جَرِيبٌ, in three places: and see صَاعٌ:] pl. [of pauc.] أَقْفِزَةٌ, and [of mult.] قُفْزَانٌ (S, Msb, K) and قِفْزَانٌ. (Fr, Sgh.) [See كُرٌّ, throughout.] قَفِيزُ الطَّحَّانِ [The قفيز of the grinder] is when one says, “I will grind for so much and a قفيز of the flour itself: ” so says Ibn-El-Mubárak: or when one hires a man to grind for him a certain quantity of wheat for a قفيز of its flour, (TA,) or when one says, “I hire thee to grind this wheat for a pound of its flour,” for instance; whether there be something else therewith or not: (Msb:) what is thus termed is forbidden. (Msb, TA.) b2: Also, A certain measure of land; (T, Msb, K;) namely, the tenth of a جَرِيب, q. v.: (Msb:) or a hundred and fortyfour cubits. (K.) قَفَّازٌ That leaps, jumps, springs, or bounds, much, or often; (A, * Msb;) [and so ↓ قَفُوزٌ, occurring in art. رفأ in the M and K, applied as an epithet to a gazelle.] b2: Hence, قَفَّازَةٌ A female slave: because she seldom remains still. Yousay, يَا ابْنَ القَفَّازَةِ O son of the female slave. (A.) قُفَّازٌ A kind of glove; a thing which is made for the two hands, or hands and arms, stuffed with cotton, (S, L, K,) and having buttons which are buttoned upon the fore arms, (S, L,) worn by a woman as a protection from the cold; (S, L, K;) they are made of skins, and of felt; are worn by the women of the Arabs of the desert; and extend to the bones of the elbow: (L, TA:) a pair of them is called قُفَّازَانِ: (S, L:) or a thing which the women of the Arabs of the desert make for themselves, stuffed with cotton, covering a woman's two hands, with her fingers, and, some add, having buttons upon the fore arm; like what the carrier of the falcon wears: (Msb:) or a thing which those women make for themselves, covering the fingers and hand and arm: and a thing which the sportsman [meaning the falconer] wears upon each hand, or hand and arm, of skin, or of felt, or wool: (Mgh:) or a kind of women's ornament for the hands and feet, or the hands and arms and the feet and legs: and a reticulated iron thing (حَدِيدَةٌ مُشَبَّكَةٌ, accord. to the TA, as from the K, but in the CK مُشْتَبِكَةٌ,) upon which the falcon sits. (K.) b2: And [hence,] Whiteness in the أَشَاعِر [or hairs next the hoof] of a horse. (K. [See also قَفِزَ, and قُفَّزَ, and أَقْفَزُ.]) قُفَّيْزَى A certain game of children, who set up pieces of wood, or a piece of wood, (the former accord. to the A, and the latter accord. to the K) and leap over them, or it. (A, K, TA.) قَافِزٌ Leaping, jumping, springing, or bounding. (Msb.) b2: خَٰيْلٌ قَافِزَةٌ, and قَوَافِزُ, Swift horses, that leap, jump, spring, or bound, in their running. (K.) b3: القَوَافِزُ The frogs. (Sgh, K.) أَقْفَزُ (S, K) and ↓ مُقَفَّزٌ (S, A, K) (tropical:) A horse whose whiteness of the lower parts of his fore legs extends as far as his مِرْفَقَانِ [properly signifying the elbows; but here, probably meaning, as it seems to do in some other instances, the knees], without his having the like in the hind legs; (S, K;) as though he had gloves (قُفَّازَانِ) put upon him: (S:) or whose whiteness of the lower parts of the legs does not extend beyond the أَشَاعِر [or hairs next the hoof]; as also مُنَعَّلٌ. (A, TA.) تَقْفِيزٌ A scattered whiteness intermingling in the shanks, as far as the knees, of a دَابَّة [meaning, horse]: a signification wrongly assigned by Lth to تَقْفِير. (TA in art. فقر.) مُقَفَّزٌ: see أَقْفَزُ.

(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.

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.)