صمع

1 صَمِعَتِ الأُذُنُ, aor. ـَ inf. n. صَمَعٌ, (Msb, TA,) The ear was [small: (see أَصْمَعُ:) or] cleaving [to the head], and small: (Msb:) or was small, and not pointed, or tapering, or slender at the extremity, and had a contraction in the middle, and a cleaving to the head: or clave to the side of the face, from its base, and was short, not pointed, or tapering, or slender at the extremity: or was narrow, or contracted, in its hole, and pointed. (TA.) 2 صَمَّعَ see the next paragraph. Q. Q. 1 صَوْمَعَ الثَّرِيدَةَ He made the ثريدة [or mess of crumbled bread with broth] slender in the head, (Ibn-'Abbád, O, K,) and pointed therein; (Ibn-'Abbád, O;) as also ↓ صَمَّعَهَا. (TA.) b2: And صومع بِنَأءَهُ He made his building high. (Seer, TA.) b3: And صومع الشَّىْءَ He collected together the thing. (Ibn-'Abbád, O, K.) صَمَعٌ inf. n. of 1 [q. v.]. (Msb, TA.) b2: Also Courage: because the courageous is described as compact in heart. (TA.) صَمِعٌ Courageous. (TA.) b2: And Sharp in intellect. (TA. [See also أَصْمَعُ.]) صَوْمَعٌ: see what next follows.

صَوْمَعَةٌ A Christian's cell, or chamber, (K, KL,) for retirement, or seclusion, having a high and slender head; (KL;) [the cell of a recluse;] a monk's مَنَار [which, as here used, means likewise a cell, or chamber, of the kind described above]: (TA:) the صَوْمَعَة of the Christians is thus called because it is slender in the head; (S, O, K;) or because contracted; (Msb;) or, as As says, from the epithet أَصْمَعُ, meaning [that it is] pointed at the extremity, [or top,] and contracted: (TA:) and it is also called ↓ صَوْمَعٌ: (Ibn-'Abbád, O, K:) the pl. is صَوَامِعُ. (Msb.) b2: And i. q. مِئْذَنَةٌ [q. v.]. (Lh, M and K and TA in art. اذن.) b3: And (tropical:) The upper, or uppermost, part of [a mess of] ثَرِيد [or crumbled bread moistened with broth]: (K, TA:) and the body thereof: a ثريدة [or mess of crumbled bread with broth] is said to be thus called, when it is made pointed in its head, and made even. (TA.) b4: And (tropical:) A بُرْنُس [or garment with a pointed hood]: (K, TA:) Aboo-'Alee says, (TA,) صَوَامِعُ signifies بَرَانِس; (O, TA;) without mentioning a sing. thereof. (TA.) b5: And (assumed tropical:) The eagle is thus termed, because always upon the highest place to which it can ascend. (O, * K, * TA.) أَصْمَعُ The small in the ear; (S, Mgh, O, K, TA;) of men and of others: (TA:) [see also 1:] fem. صَمْعَآءُ; (S, Mgh, O, K, TA;) applied in this sense to a woman, and to other than woman; (TA;) thus to a she-goat; and such I'Ab held to be allowable as a victim for sacrifice; (O, TA;) or, applied to a she-goat, whose ear is like that of the gazelle, between such as is termed سَكَّآء and such as is termed أَذْنَآء; or, accord. to Az, applied to a ewe or she-goat, whose ear is little, and cleaving to the head: (TA:) [pl. صُمْعٌ.] b2: Hence, The ostrich; because of the smallness of his ear, and its cleaving to his head. (TA.) b3: And the fem., applied to an ear, Small, or little, and contracted towards the head. (O, K.) b4: Also, the masc., applied to a كَعْب [as meaning a joint of the bones, and particularly an anklejoint, and an ankle-bone, and also a joint, or knot, of a cane or reed], Small, or slender, and even. (O, K.) A woman is said to be صَمْعَآءُ الكَعْبَيْنِ Small, or slender, in the كَبْعَان [i. e. ankle-joints or ankle-bones]. (TA.) And dogs are said to be صُمْعُ الكُعُوبِ i. e. Small in the كعوب [app. meaning joints of the legs, i. e. tarsal and other joints]: (S, K:) so too the legs of a wild bull, meaning slender, not swollen, in the كُعُوب; even and smooth therein; thus in the saying of En-Nábighah Edh-Dhubyánee, describing dogs and a [wild] bull: فَبَثَّهُنَّ عَلَيْهِ وَاسْتَمَرَّ بِهِ صُمْعُ الكُعُوبِ بَرِيْآتٌ مِنَ الحَرَدِ [And he (the owner of the dogs) has dispersed them (the dogs) against him; and legs (قَوَائِمُ being understood) slender and even and smooth in the joints, free from the disease that would render them unsteady, (such being here meant by الحَرَد, which is properly in camels,) have been strong to bear him.] (L, TA. [See also De Sacy's Chrest. Arabe, sec. ed., ii. 438-9.]) You say also قَنَاةٌ صَمْعَآءُ الكُعُوبِ i. e. [A spear-shaft] even and smooth [in the knots, or joints]: or, as some say, compact in the interior, hard, and slender in the knots. (TA.) And رُمْحٌ أَصْمَعُ الكَعْبِ i. e. A spear pointed in the كعب [app. meaning the knot that forms its lower extremity]. (TA.) b5: أَصْمَعُ applied to a feather means Slender in the عَسِيب [or shaft]: (O, TA:) العَسِيبُ اللَّطِيفُ in the K is a mistake for اللَّطِيفُ العَسِيبِ: (TA:) or the best of feathers; (K, TA;) such as is used for feathering an arrow, of the kind called ظُهَار [q. v.]: (TA:) pl. صُمْعَانٌ, (O, K,) which is said to mean the best of the feathers of a bird. (O.) b6: Applied to a plant, it means Having fruit come forth that has not yet broken open: (O, K:) or, as some say, saturated with moisture, and compact: and صَمْعَآءُ is said to have this latter meaning applied to a plant such as is termed بَقْلَة: (TA:) and the same, (i. e. the fem.,) applied to the plant called بُهْمَى, that has risen high, (Az, S, O, K,) and attained its complete growth, (Az, O, TA,) before the bursting open of its pericarps: (S, O, K:) [and so as applied to any plant: (see بُسْرٌ:)] or, applied to a plant, smooth and round and slender: (O, K:) or any calyx (بُرْعُومَة) that has not yet opened: (AHn, O, K:) and, applied to the plant called بهمى, of which the calyxes have not opened, and the awn has not yet appeared: (O:) or, thus applied, fresh, or juicy, and not yet burst open: or having its fruit, or produce, coming forth upon its upper part: accord. to IAar, thus applied, it is an intensive epithet, [app. meaning full-grown and flourishing,] like جَعْدٌ applied to the صِلِّيَان, and أَسْحَمُ applied to the نَصِىّ: (TA:) the pl. is صُمْعٌ. (O, K.) b7: أَصْمَعُ القَلْبِ means Vigilant, and sharp, or acute, in mind: (S, O, K:) and قَلْبٌ أَصْمَعُ an intelligent and acute mind: (TA:) and الأَصْمَعَانِ the sharp, or acute, (S, O, K,) and vigilant (K) mind, (S, O, K,) and the resolute, (عَازِم, S, and so in the L,) or prudent, or discreet, or intelligent, or firm and sound, (حَازِم, O, K,) judgment, or opinion: (S, O, K:) accord. to As, أَصْمَعُ applied to the mind (فُؤَاد), and to judgment, or opinion, means عَازِمٌ [expl. above]: and رَجُلٌ أَصْمَعُ القَلْبِ means a man of acute intelligence. (TA.) [See also صَمِعٌ.] And one says also عَزْمَةٌ صَمْعَآءُ i. e. An effective resolution, or determination. (TA.) b8: [It is said that] أَصْمَعُ signifies also A sharp sword: (O, K:) this and the next two significations are related as on the authority of El-Muärrij; but Az says that all that has been related as from him is of the things that are not to be regarded unless the transmission from him prove to be correct. (TA.) b9: And One that ascends, or rises by degrees, to the most elevated of places. (O, K.) b10: And i. q. سَادِرٌ [which means In a state of confusion or perplexity, and unable to see his right course: &c.: see this latter word]. (O, K.) b11: And الصَّمْعَآءُ also signifies The سَالِفَة [meaning the side of the upper part of the neck], (O, K,) and the place of the ear: (O:) this is said to be its meaning as used in a verse of Abu-n-Nejm, (O, TA,) describing a male ostrich. (TA.) ثَرِيدَةٌ مُصَمَّعَةٌ: see what here follows.

ثَرِيدَةٌ مُصَوْمَعَةٌ (K) and ↓ مُصَمَّعَةٌ (S, O, K) [A mess of crumbled bread with broth] made slender in the head, (S, O, K,) and pointed therein. (S, O.)

صون

1 صَانَهُ, (M, K,) first Pers\. صُنْتُهُ, (S, Msb,) aor. ـُ (TA,) inf. n. صَوْنٌ and صِيَانٌ and صِيَانَةٌ, (S, M, Msb, K,) He preserved it, kept it, laid it up, took care of it, or reserved it, (Msb, K,) in its repository; (Msb;) and ↓ اضطانهُ signifies the same: (M, K:) but one should not say اصانهُ, as the vulgar say. (TA.) b2: and [hence] one says, (M, Msb,) by way of comparison, (M,) صان عِرْضهُ, (M, Msb,) inf. n. صِيَانَةٌ and صَوْنٌ, (M,) (assumed tropical:) [He preserved his honour, or reputation], عَنِ الدَّنَسِ [from pollution]. (Msb. [See also 6.]) And فُلَانٌ يَصُونُ دِيبَاجَتَيْهِ i. e. (tropical:) [Such a one preserves from disgrace] his cheeks; (A in art. دبج;) or دِيبَاجَتَهُ his face. (Har p. 15.) b3: And صان الفَرَسُ عَدْوَهُ (M, TA) and جَرْيَهُ, (TA,) inf. n. صَوْنٌ, (tropical:) The horse reserved somewhat of his running for the time of need. (M, TA.) And فَرَسٌ لَهُ صَوْنٌ وَبَذْلٌ; and ذُو صَوْنٍ

وَابْتِذَالٍ: see 1 in art. بذل. b4: And صان الفَرَسُ, aor. ـُ inf. n. صَوْنٌ, means صَفَّ بَيْنَ رِجْلَيْهِ [app. the same as صَفَّ رِجْلَيْهِ He set his hind legs evenly, side by side]: (M:) or he stood upon the extremity of his hoof, (S, M, K,) by reason of [attenuation, or abrasion, such as is termed]

وَجًى or حَفًا. (S, K.) b5: And صان, inf. n. صَوْنٌ, He (a horse) limped, or halted, much; (M;) or, as expl. by IB, slightly. (TA.) يَصُنَّ المَشْىَ occurs in a verse (S, M, TA) of En-Nábighah, (M, TA,) [referring to horses,] and J says that As knew it not, but that others expl. it as meaning Reserving somewhat of the rate of going, (TA,) or as meaning suffering pain in the hoofs from attenuation, or abrasion: (S:) accord. to IB, it means limping, or halting, and suffering pain in the hoofs, from fatigue. (TA.) 5 تَصَوَّنَ see the next paragraph.6 تَصَاوُنٌ is the contr. of اِبْتِذَالٌ, (Msb,) or of تَبَذُّلٌ: (S and Msb in art. بذل:) one says, of a man, تَصَاوَنَ and ↓ تَصَوَّنَ, the latter on the authority of IJ, (M, TA,) and mentioned also by Z, (TA,) (assumed tropical:) He preserved himself, or his honour, or reputation, (M, TA,) مِنَ المَعَايِبِ [from the things, or actions, for which he should be blamed], (TA. [See also 1, second sentence.]) 8 إِصْتَوَنَ see 1, first sentence.

صَوْنٌ an inf. n. of 1 [q. v.]. (S, M, &c.) See also صِينَةٌ, below. b2: And see مَصُونٌ.

صَوْنَةٌ [A receptacle for perfumes &c., such as is commonly called] an عَتِيدَة. (IAar, K.) صِينَةٌ [originally صَوْنَةٌ] i. q. ↓ صَوْنٌ: one says, هٰذِهِ ثِيَابُ الصِّينَةِ i. e. الصَّوْنِ [These are the garments of reservation for wear on extraordinary occasions]: (M, TA:) contr. of بِذْلَةٌ. (TA.) صِوَانٌ and صُوَانٌ (S, M, Msb, K) and صَوَانٌ (K) and صِيَانٌ (S, Msb, K) and صُيَانٌ and صَيَانٌ, (K,) but the third and the last two are extr., (TA,) A thing, (M, Msb, K,) or receptacle, (S,) [or chest or the like,] used as a repository (S, M, Msb, K) for a garment, (S, K,) as also ↓ مَصَانٌ, (Skr, cited by Reiske in Abulf. Ann. ii. 614,) [or for clothes,] or for a thing: (M, Msb:) pl. أصْونَةٌ: (MA:) or ↓ مَصَانٌ signifies any place in which one reposits a garment. (TA in art. ضرس.) صَوَانِىُّ pl. of صِينِىٌّ. (KL.) See art. صين.

صَوَّانٌ [Flint-stone; and flint-stones: thus in the present day:] a sort of stones, (S, Msb,) in which is hardness; (Msb;) hard stones, (M, K,) of a certain sort, (K,) with which fire is struck: or, as some say, certain black stones which are not hard: (M:) or a sort of hard stones, which, when fire smites it, crackles (يُفَقِّعُ) and cracks, and sometimes fire is struck with it, but it is not fit for [making] time, nor for heating for the purpose of roasting thereon: (Az, TA:) one thereof is called ↓ صَوَّانَةٌ. (S, M, Msb, K.) الصَّوَّانَةُ The دُبُر [meaning anus]: (K, TA:) so called because it keeps [from escape] much, or often, what would issue from it. (TA.) A2: See also صَوَّانٌ.

صَيِّنٌ [thus app., like سَيِّدٌ and جَيِّدٌ, written in my copy of the Msb صَين] One who preserves his honour, or reputation. (Msb.) مَصَانٌ: see صِوَانٌ, in two places.

مُصَانٌ: see مِصْوَانٌ.

مَصُونٌ and ↓ مَصْوُونٌ, (S, M, Msb, K,) like مَدُوفٌ and مَدْوُوفٌ, (S and Msb in art. دوف, q. v.,) the latter of the dial. of Temeem, (M,) Preserved, kept, laid up, taken care of, or reserved; (S, * M, * Msb, K;) applied to a garment [&c.]; (S, M;) as also ↓ صَوْنٌ, which is an inf. n. used. as an epithet: (M:) one should not say مُصَانٌ, (S, TA,) nor مُنْصَانٌ, as the vulgar say. (TA.) مِصْوَانٌ A bow-case; (K, TA;) as also ↓ مُصَانٌ. (TA.) مَصْوُونٌ: see مَصُونٌ.

سبح

1 سَبَحَ, aor. ـَ inf. n. سَبْحٌ (Msb, K) and سِبَاحَةٌ, (S, * K,) or the latter is a simple subst., (Msb,) He swam, syn. عَامَ, (S, * K,) بِالنَّهْرِ and فِيهِ [in the river], (K,) or rather بِالمَآءِ (MF, TA) or فى المَآءِ (Msb) [i. e. in the water], for it is likewise in the sea, and in a pool, and also in any expanse: (MF, TA:) [or he swam upon the surface, without immersing himself; for,] accord. to Z, there is a difference between عَوْمٌ and سِبَاحَةٌ; the former signifying the “ coursing along in water with immersion of oneself; ” and the latter, the coursing along upon water without immersion of oneself. (MF, TA.) b2: [Hence,] النُّجُومُ تَسْبَحُ فِى الفَلَكِ (A, TA) (tropical:) The stars [swim, or glide along, or] pass along, in the firmament, with a spreading forth. (TA.) It is said in the Kur xxi. 34 and xxxvi. 40, with reference to the sun and the moon, (Bd and Jel in xxi. 34,) with which the stars are meant to be included, (Jel ibid.,) كُلٌّ فِى فَلَكٍ يَسْبَحُونَ, i. e. (assumed tropical:) All [glide or] travel along swiftly, [in a firmament,] like the swimmer (Bd and Jel ibid.) upon the surface of the water, (Bd ibid.,) or in the water; (Jel ibid.;) wherefore the form of the verb used is that which is appropriate to rational beings, (Bd and Jel ibid.,) swimming being the act of such beings. (Bd ibid.) b3: And [hence] one says, سَبَحَ ذِكْرُكَ مَسَابِحَ الشَّمْسِ وَ القَمَرِ ↓ (tropical:) [Thy fame has travelled as far as the sun and the moon; lit., swum along the tracts along which swim the sun and the moon]. (A, TA.) b4: [Hence, likewise, as inf. n. of سَبَحَ, aor. as above,] سَبْحٌ also signifies (tropical:) The running of a horse (S, L, K, * TA) in which the fore legs are stretched forth well [like as are the arms of a man in swimming]. (L, K, * TA.) b5: And (assumed tropical:) The being quick, or swift. (MF.) b6: And (assumed tropical:) The being, or becoming, remote. (MF.) b7: And (assumed tropical:) The travelling far. (K.) You say, سَبَحَ فِى الأَرْضِ (assumed tropical:) He went, or travelled, far, in, or into, the land, or country: (O, TA:) and سَبَخَ: both thus expl. by Abu-l-Jahm El-Jaafaree. (TA.) b8: And (assumed tropical:) The journeying for the purpose of traffic (تَقَلُّب [q. v.]); and [a people's] becoming scattered, or dispersed, in the land, or earth. (K.) And (assumed tropical:) The busying oneself in going to and fro, or seeking gain, (IAar, TA,) and occupying oneself according to his own judgment or discretion, in the disposal or management of affairs, in respect of the means of subsistence. (IAar, S, K, TA.) You say, فُلَانٌ يَسْبَحُ النَّهَارَ كُلَّهُ فِى طَلَبِ المَعَاشِ (tropical:) [Such a one busies himself in going to and fro, or occupies himself according to his own judgment or discretion, in seeking the means of subsistence]. (A, TA.) and سَبَحَ فِى حَوَائِجِهِ (assumed tropical:) He occupied himself according to his own judgment or discretion in the accomplishment of his needful affairs. (Msb.) b9: As used in the Kur [lxxiii. 7], where it is said, إِنَّ لَكَ فِى النَّهَارِ سَبْحًا طَوِيلًا, it is variously explained: (S, TA:) accord. to Katádeh (S) and El-Muärrij, (S, TA,) the meaning is, (assumed tropical:) [Verily thou hast in the day-time] long freedom from occupation; (S, K, * TA;) and in this sense, also, its verb is سَبَحَ, aor. ـَ (JM:) [thus it has two contr. significations:] or, accord. to Lth, (assumed tropical:) leisure for sleep: (TA:) accord. to AO, the meaning is, (assumed tropical:) long-continued scope, or room, for free action; syn. مُتَقَلَّبًا طَوِيلًا: and accord. to ElMuärrij, it means also (assumed tropical:) coming and going: (S, TA:) accord. to Fr, the meaning is, (assumed tropical:) thou hast in the day-time the accomplishment of thy needful affairs: (TA:) or the meaning is, (assumed tropical:) [long] occupation of thyself in thy affairs of business; not being free from occupation therein for the reciting of the Kur-án. (Jel.) Some read سَبْخًا, which has nearly the same meaning as سَبْحًا. (Zj, TA.) b10: As inf. n. of سَبَحَ, (TK,) it signifies also (assumed tropical:) The state of sleeping. (K.) And as such also, (TK,) (assumed tropical:) The being still, quiet, or motionless. (K.) b11: [Also (assumed tropical:) The glistening of the mirage.] You say, سَبَحَ السَّرَابُ, or الآلُ, meaning لَمَعَ [i. e. (assumed tropical:) The mirage glistened]. (O.) b12: And (assumed tropical:) The digging, or burrowing, in the earth, or ground. (K, * TA.) You say of the jerboa, سَبَحَ فِى الأَرْضِ (assumed tropical:) He dug, or burrowed, in the earth, or ground. (O, TA.) b13: And (assumed tropical:) The being profuse in speech. (K.) You say, سَبَحَ فِى الكَلَامِ (assumed tropical:) He was profuse in speech. (O, TA.) b14: See also the next paragraph. in two places.2 تَسْبِيحٌ signifies The declaring [God] to be far removed, or free, from every imperfection or impurity, or from everything derogatory from [his] glory; syn. تَنْزِيهٌ, (S, O, Msb, TA,) and تَقْدِيسٌ: (Msb:) the magnifying, celebrating, lauding, or praising, and glorifying, God; and declaring Him to be far removed, or free, from everything evil. (TA.) You say, سَبَّحَ اللّٰهَ, (T, A, Mgh, Msb, TA,) and سبّح لِلّٰهِ, (Kur lvii. 1 &c., and A,) in which the ل is redundant, (Jel in lvii. 1 &c.,) inf. n. تَسْبِيحٌ, and سُبْحَانٌ is a subst. that [sometimes] stands in the place of the inf. n., (T, TA,) or it is an inf. n. of which the verb is سَبَحَ, (K, TA,) He declared God to be far removed, or free, from every imperfection or impurity &c., (A, Mgh, TA,) or from what they say [of Him] who disacknowledge [his attributes]; (Msb;) [i. e. he declared, or celebrated, or extolled, the perfection or purity, or absolute glory, of God;] and he magnified, celebrated, lauded, or praised, God, by the mention of his names, saying سُبْحَانَ اللّٰهِ and the like: (Msb:) and سبّح [alone], (Mgh, K,) inf. n. تَسْبِيحٌ, (K,) he said سُبْحَانَ اللّٰهِ; (Mgh, K;) as also ↓ سَبَحَ, inf. n. سُبْحَانٌ; (K, TA;) the latter, which is like شَكَرَ, inf. n. شُكْرَانٌ, a dial. var. mentioned by ISd; and no regard should be paid to the saying of Ibn-Ya'eesh and others, that سبحان is an inf. n. of which the verb is obsolete: accord to El-Mufaddal, سُبْحَانٌ is the inf. n. of ↓ سَبَحَ signifying he raised his voice with supplication, or prayer, and magnification or celebration or praise [of God, as when one says سُبْحَانَ اللّٰهِ or the like]; and he cites as an ex., قَبَحَ الْإِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَا سَبَحَ الحَجِيجُ وَ كَبَّرُوا إِهْلَالَا [May God remove far from good, or prosperity, or success, the persons (وُجُوهَ here meaning نُفُوسَ) of the tribe of Teghlib, whenever the pilgrims raise their voices with supplication, &c., and say اَللّٰهُ أَكْبَرْ, ejaculating لَبَّيْكَ]. (MF, TA.) وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ, in the Kur ii. 28, is a phrase denotative of state, (Ksh, Bd, Jel,) meaning While we declare thy remoteness from evil [of every kind], (Ksh, Bd,) or while we say سُبْحَانَ اللّٰهِ, (Jel,) praising Thee, (Ksh,) [or with the praising of Thee, i. e.] making the praising of Thee to be an accompaniment, or adjunct, to our doing that: (Ksh, Bd, Jel:) so that we are the more worthy to be appointed thy vice-agents. (Ksh, * Bd, * Jel.) فَسَبِّحْ بِاسْمِ رَبِّكَ العَظِيمِ, in the Kur lvi. 73 and last verse, means Therefore declare thou the remoteness from what is unsuitable to his majesty by mentioning the name of thy Lord, or by mentioning the Lord, for the pronouncing of the name of a thing is the mentioning of it, [i. e., of the thing itself,] the great name, or the great Lord: (Bd:) or it means therefore pray thou commencing with, or uttering, the name of thy Lord [the great name or Lord]: (Kull p. 211:) [for] b2: تَسْبِيحٌ also signfies The act of praying. (K, Msb.) You say, سَبَّحَ meaning He prayed. (A, Mgh.) And [particularly] He performed the [supererogatory] prayer of [the period termed] الضُّحَى. (TA.) And فُلَانٌ يُسَبِّحُ اللّٰهَ, i. e. ↓ يُصَلِّى السَّبْحَةَ, meaning Such a one performs prayer to God, either obligatory or supererogatory: [but generally the latter: (see سُبْحَةٌ:)] and يُسَبِّحُ عَلَى رَاحِلَتِهِ performs supererogatory prayer [upon his camel that he is riding]. (Msb.) It is said in the Kur [iii. 36], وَسَبِّحْ بِالْعَشِىِّ وَالْإِبْكَارَ, i. e. And pray thou [in the evening, or the afternoon, and the early morning]. (TA.) And it is related of 'Omar, أَنَّهُ جَلَدَ رَجُلَيْنِ سَبَّحَا بَعْدَ العَصْرِ, meaning [That he flogged two men] who prayed [after the prescribed time of the afternoon-prayer]. (S, TA.) You say also, بِيَدِهِ يُسَبِّحُ بِهَا ↓ سُبْحَةٌ [i. e. In his hand is a string of beads by the help of which he repeats the praises of God: see سُبْحَةٌ, below]. (A, Msb. *) b3: Also The making an exception, by saying إِنْ شَآءَ اللّٰهُ [If God will]: because, by so saying, one magnifies God, and acknowledges that one should not will unless God will: and thus is expl. the saying in the Kur [lxviii. 28], أَلَمْ أَقُلْ لَكُمْ لَوْ لَا تُسَبِّحُونَ [Did I not say to you, Wherefore will ye not make an exception? addressed to the owners of a garden, who “ swore that they would certainly cut its fruit when they should be entering upon the time of morning, they not making an exception ”]. (TA.) 3 سابحهُ, [inf. n. مُسَابَحَةٌ,] i. q. رَاسَاهُ, (T and K in art. رسو,) i. e. He swam with him. (TK in that art.) [And app. also He vied, or contended, with him in swimming.]4 اسبحهُ He made him to swim (K, TA) فِى

المَآءِ [in the water] or فَوْقَ المَآءِ [upon the water]. (TA.) سَبْحَةٌ Garments of skins: (K:) or, accord. to Sh, سِبَاحٌ, which is the pl., signifies shirts of skins, for boys: AO corrupted the word, relating it as written سُبْجَةٌ, with ج, and with damm to the س; whereas this signifies “ a black [garment of the kind called] كِسَآء: ” and a verse cited by him as presenting an ex. of its pl., in its last word, is from a poem of which each verse has for its fundamental rhyme-letter the unpointed ح: ISd, in art. سبج, mentions سِبَاجٌ as signifying “ garments of skin,” and having سبجة for its sing.; but says that the word with the unpointed ح is of higher authority; though he also states it, in the same art., to have been corrupted by AO. (TA.) b2: [A meaning belonging to سُبْحَةٌ (q. v.) is assigned in some copies of the K to سَبْحَةٌ.]

A2: السَّبْحَةُ, (K,) or سَبْحَةُ, from سَابِحٌ as an epithet applied to a horse, or mare, (IAth, TA,) is a proper name of A horse, or mare, belonging to the Prophet: (IAth, K, TA:) and of another belonging to Jaafar the son of Aboo-Tálib; (K;) or this was a mare named سَمْحَةُ: (O:) and of another belonging to another. (K.) سُبْحَةٌ Beads (S, Msb, K, TA) strung (Msb, TA) upon a string or thread, (TA,) [ninety-nine in number, and having a mark after each thirtythree,] with which (by counting them, K) one performs the act termed التَّسْبِيح [meaning the repetition of the praises of God, generally consisting in repeating the words سُبْحَانَ اللّٰهْ thirtythree times, الحَمْدُ لِلّٰهْ thirty-three times, and اَللّٰهُ أَكْبَرْ thirty-three times, which is done by many persons after the ordinary prayers, as a supererogatory act]: (S, A, Msb, K:) its appellation implies that it is an Arabic word; but Az says that it is post-classical: its pl. is سُبَحٌ (Msb) and سُبُحَاتٌ also. (Har p. 133.) See 2, last sentence but one. b2: Also Invocation of God; or supplication: (K:) and prayer, (A, Msb,) whether obligatory or supererogatory: (Msb:) or supererogatory praise; (S;) and supererogatory prayer; (S, A, Mgh, K;) because of the تَسْبِيحٌ therein. (Mgh.) You say, فُلَانٌ يُصَلِّى السُّبْحَةَ, expl. above; see 2, in the latter part of the paragraph. (Msb.) And قَضَىسُبْحَتَهُ He performed, or finished, his prayer: (A:) or قَضَيْتُ سُبْحَتِى means I performed, or finished, my supererogatory praise and such prayer. (S.) And صَلَّى

السُّبْحَةَ He performed the supererogatory prayer: (A:) and سُبْحَةَ الضُّحَى [the supererogatory prayer of the period termed الضُّحَى]. (Msb.) b3: سُبْحَةُ اللّٰهِ, (IAth, K, TA,) with damm, (TA, [but in my MS. copy of the K written سَبْحَة, and so in the CK,]) means (assumed tropical:) The greatness, or majesty, of God: (IAth, K, TA:) or [the pl.]

السُّبُحَاتُ, occurring in a trad., means (assumed tropical:) the greatness, or majesty, and the light [or splendour], of God: (Msb:) or by the saying سُبُحَاتُ وَجْهِ رَبِّنَا, with damm to the س and ب, is meant (assumed tropical:) the greatness, or majesty, of the face of our Lord: (S:) or سُبُحَاتُ وَجْهِ اللّٰهِ means (assumed tropical:) the lights [or splendours], (K,) or, accord. to ISh, the light [or splendour], (TA,) of the face of God: (ISh, K, TA:) some say that سُبُحَاتُ الوَجْهِ means (assumed tropical:) the beauties of the face; because, when you see a person of beautiful face, you say, سُبْحَانَ اللّٰهِ [to express your admiration]: and some, that [when it relates to God] it denotes a declaration of his being far removed from every imperfection; meaning سُبْحَانَ وَجْهِهِ. (TA. [See سُبْحَان.]) One says, [addressing God,] أَسْأَلُكَ بِسُبُحَاتِ وَجْهِكَ الكَرِيمِ, with two dammehs, meaning (tropical:) [I ask Thee] by the evidences of thy greatness, or majesty, [or of the greatness, or majesty, of thy glorious face,] by the acknowledgement whereof thy praise is celebrated. (A.) b4: السُّبُحَاتُ also signifies (assumed tropical:) The places of prostration [probably meaning in the reciting of the Kur-án]. (K.) A2: Also, i. e. [the sing.,] سُبْحَةٌ, A piece of cotton. (TA.) سُبْحَانٌ is the inf. n. of سَبَحَ as syn. with سَبَّحَ [q. v.]; (K, TA;) and is a subst. that [sometimes] stands in the place of the inf. n. of the latter of these verbs, i. e. in the sense of تَسْبِيحٌ. (T, TA.) b2: سُبْحَانَ is a proper name in the sense of التَّسْبِيح, and [for this reason, and also because it ends with ا and ن,] it is imperfectly decl., and is also invariable; being put in the accus. case in the manner of an inf. n. (Mgh.) You say سُبْحَانَ اللّٰهِ, meaning I declare [or celebrate or extol] the remoteness, or freedom, of God [from every imperfection or impurity, or from everything derogatory from his glory, i. e.] from the imputation of there being any equal to Him, or any companion, or anything like unto Him, or anything contrary to Him; or from everything that should not be imputed to Him: (L:) [I declare, or celebrate, or extol, his absolute perfection or glory or purity: or extolled be his absolute perfection &c.:] or I declare the remoteness of God, or his freedom (بَرَآءَة), from evil, (Zj, * S, K, TA,) or from every evil; (TA;) and [especially] from the imputation of his having a female companion, and offspring: (K:) or I declare God's being very far removed from all the foul imputations of those who assert a plurality of gods: (MF:) [it sometimes implies wonder, and may well be rendered how far is God from every imperfection! &c.:] in this case, سبحان is a determinate noun; (K;) i. e., a generic proper name, for التَّسْبِيح, like as بَرَّةُ is for البِرُّ. (MF:) Zj says, (TA,) it is put in the accus. case in the manner of an inf. n.; (S, K;) i. e., as the absolute complement of a verb understood; the phrase with the verb supplied being أُسَبِّحُ اللّٰهَ سُبْحَانَهُ; (MF;) meaning أُبَرِّئُ اللّٰهَ مِنَ السُّوْءِ بَرَآءَةً; (S, K, MF;) سبحان thus supplying the place of the verb: accord. to Ibn-El-Hájib and others, when it is prefixed to another noun or pronoun, governing it in the gen. case, it is a quasi-inf. n.; and when not so prefixed, it is a proper name, imperfectly decl.: but to this it is objected that a proper name may be thus prefixed for the purpose of distinction, as in the instances of حَاتِمُ طَيِّئٍ and زَيْدُ الفَوَارِسِ: some say that it is an inf. n. of an obsolete verb; but this assertion is not to be regarded; for, as an inf. n., its verb is سَبَحَ, like شَكَرَ of which the inf. n. is شُكْرَانٌ: others say that it may be an inf. n. of سَبَّحَ, though far from being agreeable with analogy: and some derive it from السَّبْحُ as signifying “ the act of swimming,” or “ the being quick, or swift,” or “ the being, or becoming, remote,” &c.: (MF:) [hence F adds,] or the phrase above-mentioned denotes quickness in betaking oneself to God, and agility in serving, or obeying, Him; [and therefore may be rendered I betake myself quickly to the service of God, and am prompt in obeying Him;] (K;) so accord. to ISh, to whom a man presented himself in a dream, and indicated this explanation of the phrase, deriving it from سَبَحَ الفَرَسُ [“ the horse ran stretching forth his fore legs, as one does with his arms in swimming ”]. (L.) فَسُبْحَانَ اللّٰهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونُ, [in which سبحان is used in the place of the inf. n. of سَبَّحَ, and سَبِّحُوا is understood before it,] in the Kur [xxx. 16], means Therefore perform ye prayer to God [or declare ye the remoteness of God from every imperfection &c.] when ye enter upon the time of evening and when ye enter upon the time of daybreak. (Fr, TA.) and سُبْحَانَ اللّٰهِ عَمَّا يَصِفْونَ, in the Kur xxiii. 93, means Far [or how far] is God from that by which they describe Him! (Jel.) One says also, سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ, meaning سَبَّحْتُكَ بِجَمِيعِ

آلَائِكَ وَبِحَمْدِكَ سَبَّحْتُكَ [i. e. I glorify Thee by enumerating all thy benefits, and by the praising of Thee I glorify Thee]. (Mgh. [See also the prep. بِ.]) b3: سُبْحَانَ مِنْ كَذَا, (Msb, K,) or سُبْحَانَ اللّٰهِ مِنْ كَذَا, (S,) and سُبْحَانَ مِنْ فُلَانٍ, (A,) are (tropical:) phrases expressive of wonder (S, A, Msb, K) at a thing (S, Msb, K) and a person; (A;) originating from God's being glorified (أَنْ يُسَبَّحَ اللّٰهُ) at the sight of what is wonderful of his works, and afterwards, by reason of its being frequently said, employed in relation to anything at which one wonders; (Er-Radee, TA;) meaning (assumed tropical:) [I wonder greatly (lit., with wondering) at such a thing and such a person; as is shown by what follows; or] how extraordinary, or strange, is such a thing [and such a person!]. (Msb.) El-Aashà says, أَقُولُ لَمَّا جَآءَنِى فَخْرُهُ سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِر (S, Msb *) (assumed tropical:) [I saying, when his boasting reached me, I wonder greatly at' Alkameh the boasting]; i. e. العَجَبُ مِنْهُ, (S,) or [rather] عَجَبًا لَهُ [ for أَعْجَبُ عَحَبًا لَهُ], lit. I wonder with wondering at him; (Msb;) [or how extraordinary a person is 'Alkameh the boasting !:] سبحان being without tenween because it is regarded by them as a determinate noun, and having a resemblance to a fem. noun: (S:) [though in what quality it resembles a fem. noun, except in its being of one of the measures of broken pls., I do not know:] or it is imperfectly decl. because it is a determinate noun, being a proper name for البَرَآءَة (IJ, IB) and التَّنْزِيه, (IJ,) and because of the addition of the ا and ن: (IJ, IB:) this is the true reason: but some hold that it is rendered determinate by its being prefixed to a noun understood, governing it in the gen. case; the complete phrase being سُبْحَانَ اللّٰهِ مِنْ عَلْقَمَةَ. (MF.) b4: سُبْحَانًا, thus with tenween, as an indeterminate noun, occurs in the phrase سُبْحَانَهُ ثُمَّ سُبْحَانًا, in a poem of Umeiyeh. (IB.) A2: سُبْحَان is also used in the sense of نَفْس, in the saying أَنْتَ أَعْلَمُ بِمَا فِى

سُبْحَانِكَ [Thou art possessed of more, or most, knowledge of that which is in thine own mind]. (K.) سَبُوحٌ: see سَابِحٌ, in three places.

سِبَاحَةٌ an inf. n., (K,) or a simple subst., (Msb,) from سَبَحَ; (Msb, K;) Natation; or the act [or art] of swimming: (S, A, Msb, * K:) or the coursing along upon water without immersion of oneself. (MF, TA. [See 1, first sentence.]) سَبَّاحٌ: see سَابِحٌ, in two places.

سُبُّوحٌ, also pronounced سَبُّوحٌ, (T, S, Msb, K, &c.,) the latter the more agreeable with analogy, but the former the more common, (Th, T, S, Msb, *) one of the epithets applied to God, (T, S, A, Msb, * K,) because He is an object of تَسْبِيح, (K,) and [often] immediately followed by قُدُّوسٌ, (A, Msb, K,) which is likewise also pronounced قَدُّوسٌ, though the former pronunciation is the more common: (Th, T, S, Msb: *) it signifies [All-perfect, all-pure, or all-glorious; i. e.] far removed, or free, from everything evil, (Zj, Mgh, Msb, TA,) and from every imperfection [and the like]. (Msb. [See 2, and see also سُبْحَانَ اللّٰهِ.]) It is said (S, Msb) by Th (S) that there is no word like the two epithets above, of the measure فعُّول with damm as well as with fet-h to the first letter, except ذرّوح: (S, Msb:) but the following similar instances have been pointed out: ستّوق among epithets, and ذرّوح and شبّوط and فرّوج and سفّود and كلّوب among substs. (TA.) Sb says, لَيْسَ فِى الكَلَامِ فُعَّوْلٌ بِوَاحِدَةٍ [expl. voce ذُرَّاحٌ]: (S:) [or] accord. to AHei, Sb said that there is no epithet of the measure فُعُّولٌ except سُبُّوحٌ and قُدُّوسٌ: Lh mentions سُتُّوقٌ also, as an epithet applied to a دِرْهَم, as well as سَتُّوقٌ. (TA.) السَّبَّاحَةُ: see المُسَبِّحَةُ, in two places.

سَابِحٌ and ↓ سَبَّاحٌ (Msb, K) and ↓ سَبُوحٌ (K) are part. ns., or epithets, from سَبَحَ in the first of the senses assigned to it above: (Msb, K:) [the first signifies Swimming, or a swimmer:] the second has an intensive signification [i. e. one who swims much, or a great swimmer; as also the third]: (Msb:) the pl. of the first, accord. to IAar, not of the first and last as it appears to be accord. to the K, is سُبَحَآءُ: (MF:) that of the second is سَبَّاحُونَ: (K:) and that of the third is سُبُحٌ or سِبَاحٌ, the former reg., and the latter irreg. (MF.) b2: السَّابِحَات, (K, &c.,) in the Kur [lxxix. 3], accord. to Az, (TA,) means The ships: (K:) or (assumed tropical:) the souls of the believers أَرْوَاحُ المُؤْمِنِينَ [for which Golius seems to have found in a copy of the K أَزْوَاجُ المُؤْمِنِينَ, for he gives as an explanation piæ et fidelium uxores,,]) (K, TA) which go forth with ease: or (assumed tropical:) the angels that swim, or glide, (تَسْبَحُ,) from (من [app. a mistranscription for بَيْنَ between]) the heaven and the earth: (TA:) or (assumed tropical:) the stars, (K,) which swim, or glide along, (تَسْبَحُ,) in the firmament, like the سَابِح in water. (TA.) [The meanings fœminæ jejunantes and veloces equi and planetæ, assigned to this word by Golius as on the authority of the KL, are in that work assigned to سَائِحَات; the first of them as the meaning of this word in the Kur lxvi. 5.] And you say نُجُومٌ سَوَابِحُ (tropical:) [Stars gliding along in the firmament: سوابح being a pl. of سَابِحٌ applied to an irrational thing, and of سَابِحَةٌ]. (A.) b3: سَابِحٌ is also applied as an epithet to a horse, (S, IAth, A, L,) meaning (tropical:) That stretches forth his fore legs well in running [like as one does the arms in swimming]; (S, * IAth, L;) and in like manner ↓ سَبُوحٌ [but in an intensive sense]: (A, L:) the pl. [of the former] is سَوَابِحُ and سُبَّحٌ. (A.) And سَوَابِحُ also signified (tropical:) Horses; (K, TA;) as an epithet in which the quality of a subst. is predominant; (TA;) because they thus stretch forth their fore legs in running. (K, * TA.) Hence, (TA,) ↓ السَّبُوحُ is the name of A horse of Rabeea Ibn-Jusham. (K, TA.) And in like manner, ↓ السَّبَّاحُ is the name of A celebrated courser: (TA:) and of A certain camel. (K, TA.) تَسْبِيحَاتٌ and تَسَابِيحُ [pls. of تَسْبِيحَةٌ A single act of تَسْبِيح: see 2]. (A.) مَسْبَحٌ A place of swimming, &c.: pl. مَسَابِحُ.]

b2: See an ex. of the pl. in the first paragraph of this art. مُسَبَّحٌ, accord. to AA and the K, applied as an epithet to a [garment of the kind called] كِسَآء, means Strong: and accord. to the former, مُسَبَّجٌ, so applied, means “ made wide. ” (TA.) مُسَبِّحٌ [act. part. n. of 2]. فَلَوْلَا أَنَّهُ كَانَ مِنَ المُسَبِّحِينَ, in the Kur [xxxvii. 143], means and had he not been of the performers of prayer, (A, * Mgh, Msb, K, *) as some say. (Mgh.) المُسَبَّحَةُ (A, Msb, TA) and ↓ السَّبَّاحَةُ (A, TA) (tropical:) [The index, or fore finger;] the finger that is next the thumb: (Msb, TA:) so called because it is like the glorifier when one makes a sign with it [by raising it] when declaring [the unity of] the divine essence. (Msb, TA. *) One says, أَشَارَ إِلَيْهِ بِالمُسَبِّحَةِ and ↓ بِالسَّبَّاحَةِ (tropical:) [He pointed towards him, or it, with the fore finger]. (A, TA.)

سيح

1 سَاحَ, (S, Mgh, K,) or سَاحَ عَلَى وَجْهِ الأَرْضِ, (A,) aor. ـِ (S, K,) inf. n. سَيْحٌ (S, A, Mgh, K) and سَيَحَانٌ, (K,) It (water) ran upon the surface of the earth. (S, A, Mgh, K.) b2: and hence, (TA,) سَاحَ فِى الأَرْضِ, (S, A, Msb,) aor. as above, (S, Msb,) inf. n. سِيَاحَةٌ, (A,) or سَيْحٌ, (Msb,) or both, and سُيُوحٌ and سَيَحَانٌ, (S, K,) said of a man, (A,) (tropical:) He went, or journeyed, through the land, or earth, (S, L, K, &c.,) for the purpose of devoting himself to religious services or exercises: (L, K:) or in this restricted sense, which MF asserts to be unmentioned in most of the older books, and thinks to be conventional, the verb has only the first of the inf. ns. above, and in the absolute sense it has the second and third and fourth. (TA.) It is said in a trad., لَا سِيَاحَةَ فِى الإِسْلَامِ (S, A, TA) i. e. (tropical:) [There shall be no going about through the land, or earth, in the way of devotees, in ElIslám: or] no quitting of the cities, or towns, and going, or journeying, through the land, or earth: (TA:) or no quitting of the cities, or towns, and dwelling in the deserts, and forsaking the being present at the congregational prayers and at assemblies: or no going about through the land, or earth, doing evil, or mischief, and calumniating and corrupting. (IAth, TA.) The سِيَاحَة of the Muslims [in a religious sense, and such as is approvable,] is (assumed tropical:) Fasting. (TA.) b3: [Hence also,] سَاحَ الظِّلُّ The shade changed, or turned, or moved, from side to side, or from place to place. (S, K.) 2 سَيَّحَ [سيّح is said by Golius, as on the authority of the K, to signify He made water to flow: and this is probably its primary and proper signification, whence other meanings, which are tropical: but it is not in the K.] b2: See 4. b3: سيّح فُلَانٌ, [app. for سيّح كَلَامَهُ,] inf. n. تَسْيِيحٌ, (tropical:) Such a one talked much. (A, TA.) b4: And سُيِّحَ, inf. n. as above, (assumed tropical:) It (a garment, or piece of cloth,) had in it [or was diversified with] various stripes. (L.) [And in like manner it is said of other things: see its part. n., مُسَيَّحٌ.]4 اساح نَهْرًا He made a river, or rivulet, to flow, or run. (A, K.) [See also 2.] b2: اساح الفَرَسُ جُرْدَانَهُ (A) or ذَكَرَهُ (L) (tropical:) The horse put forth his veretrum from its prepuce; (L;) and ↓ سيّح signifies the same: (A, L:) or both of these verbs, said of a horse, are syn. with رَفَّضَ [q. v.]. (TA in art. رفض.) b3: And اساح بِذَنَبِهِ, said of a horse, (assumed tropical:) He let his tail hang down loosely: (K:) accord. to the K, J is in error in writing this verb اشاح; and Az says that اساح is right, and that اشاح is a mistranscription: the like is also said in the TS: but اشاح is asserted by more than one to be the right word. (TA.) 7 انساح بَطْنُهُ (assumed tropical:) His belly became large (K, TA) and wide, (TA,) and approached [the ground] by reason of fatness. (K, TA.) One says of a she-ass, انساح بَطْنُهَا, meaning (assumed tropical:) Her belly became big, and approached the ground. (IAar, T.) b2: انساح بَالُهُ (tropical:) [His, or its, state, or condition,] became free from straitness, or unstraitened. (S, O, K.) A poet says, (S,) namely, Dhu-r-Rummeh, (O,) أُمَنِّى ضَمِيرَ النَّفْسِ إِيَّاكِ بَعْدَمَا يُرَاجِعُنِى بَثِّى فَيَنْسَاحُ بَالُهَا (tropical:) [I make the secret thoughts of the soul to wish for thee after my grief, or sorrow, returns to me; and then the state, or condition, thereof, becomes free from straitness]. (S, O.) b3: انساح said of a garment, or piece of cloth, (K, TA,) &c., (TA,) (assumed tropical:) It became much rent, or rent in several places. (K, TA.) In like manner it is said of the dawn [as meaning (assumed tropical:) It broke]. (TA.) And it is said in the trad. relating to the cave (الغَار [mentioned in the Kur ix. 40]) فَانْسَاحَتِ الصَّخْرَةُ, meaning (assumed tropical:) [And the mass of rock] became impelled and riven: and hence, [accord. to some,] the ↓ سَاحَة of a house [expl. in art. سوح]: but as some relate it, the verb in this instance is [انصاخت,] with ص and خ. (TA.) سَيْحٌ Running water; (S, Msb;) an inf. n. used as a subst.: (Msb:) or running external water: (K:) or external water running upon the surface of the earth: (T, TA:) the water of rivers and valleys: (Mgh:) pl. سُيُوحٌ. (T, TA.) [And it is used as an epithet:] you say also (TA) مَآءٌ سَيْحٌ (A, TA) and ↓ سَائِحٌ (A) Water running upon the surface of the earth: (A, TA:) pl. of the former أَسْيَاحٌ. (TA.) b2: Also (assumed tropical:) A striped [garment of the kind called] كِسَآء, (K, TA,) with which one covers himself, and which one spreads: (TA:) or a striped [garment such as is called] عَبَآءَة: and a sort of [the garments called] بُرُود: (S:) pl. سُيُوحٌ. (TA.) See also مُسَيَّحٌ.

سَاحَةٌ: see 7; and see also art. سوح.

سَيَّاحٌ (tropical:) An itinerant, a roamer, or frequent traveller: (A, * MA:) from سَاحَ فِى الأَرْضِ. (A.) سَائِحٌ: see سَيْحٌ. b2: [Hence,] (tropical:) A man going, or journeying, [as a devotee, or otherwise,] through the land or earth. (A.) b3: And, as being likened thereto, (tropical:) Fasting, or a faster: (A:) or a faster who keeps to the mosques: (K:) the faster is said to be thus called because he who journeys as a devotee does so without having any provision with him, and eats only when he finds provision: therefore the faster is likened to him. (TA.) السَّائِحُونَ in the Kur ix. 113 means (tropical:) The fasters: (Bd, Jel, TA:) so say Zj and I'Ab and Ibn-Mes'ood: (TA:) or those who observe the obligatory fasts: or those who fast constantly: (TA:) or those who journey to war against unbelievers, or to seek knowledge. (Bd.) And سَائِحَات in the Kur lxvi. 5 means (assumed tropical:) Women who fast: or who forsake their country or homes [for the sake of God]. (Bd, Jel.) b4: This last (سائحات [if not a mistranscription for سَابِحَات]) also means (assumed tropical:) Swift horses: b5: and (assumed tropical:) The planets. (KL.) مَسَاحٌ or مَسَاحَةٌ, the latter of the measure مَفْعَلَةٌ, from السِّيَاحَةُ, [each app. meaning (assumed tropical:) A place of سِيَاحَة, or journeying,] is sing. of مَسَايِحُ, in which the ى is like that in مَعَايِشُ, as in other similar words of which the medial radical is an infirm letter, except مَصَائِبُ, by rule مَصَاوِبُ. (Har p. 15.) b2: [The pl. مَسَايِحُ is also expl. by Freytag as applied in the Deewán of Jereer to (assumed tropical:) The part of the head between the temples as far as the forehead (where the hairs are).]

مُسَيَّحٌ (assumed tropical:) Striped; applied in this sense to a [garment of the kind called] بُرْد; (S, K;) and also, with ة, to a [garment such as is called]

عَبَآءَة: (S:) or applied to [the garments called]

عَبَآء as meaning having alternate stripes of white and black, the latter not intensely black: every عباءة also is termed ↓ سَيْحٌ and مُسَيَّحَةٌ: but that which has not stripes is a كِسَآء, not an عباءة. (ISh, TA.) So too applied to locusts (جَرَاد); (K;) and with ة applied to a single locust [i. e.

جَرَادَة]: (TA:) or, applied to locusts, it means marked with black and yellow and white stripes or streaks. (As, TA.) It is also applied as an epithet to the [bird called] حَيْقُطَان. (S.) b2: (tropical:) The wild ass: so called because of his streak that makes a division between the belly and the side. (K, TA.) مُسَيَّحُ العَجِيزَةِ (tropical:) [He that has the rump streaked] is an epithet applied to the [wild] ass because of the whiteness on his rump. (A, TA.) b3: (tropical:) A road of which the tracks (شَرَك or شُرُك in different copies of the K) are rendered apparent: (K, TA:) likened to the عَبَآء thus termed. (TA.) مِسْيَاحٌ (tropical:) One who goes about calumniating, and making mischief, in the land: (S, A, K:) pl. مَسَايِيحُ: so in the trad., لَيْسُوا بِالمَسَايِيحِ وَلَا بِالمَذَايِيعِ البُذُرِ (tropical:) [They are not of those who go about calumniating, &c., nor of the babblers who cannot keep secrets.] (S, TA.) Sh derives it, not from السِّيَاحَةُ, but, from تَسْيِيحُ الثَّوْبِ. (L, TA.)

سرد

1 سَرڤدَ سَرَدَ, aor. ـُ inf. n. سَرْدٌ, He carried on a thing, or put it forward from one stage to another, in regular order, consecutively, or one part immediately after another, uninterruptedly; he made it consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like: (M, L:) [and so ↓ سرّد, inf. n. تَسْرِيدٌ; or this may have an intensive signification.] b2: You say, سَرَدَ الدِّرْعَ, (A,) [aor. and] inf. n. as above, (S, K,) He fabricated the coat of mail (S, A, K) by inserting the rings one into another: (S, A:) [and so (as appears from an explanation of its pass. part. n.) ↓ سرّدها; or this may have an intensive signification:] and زَرَدَهَا signifies the same. (K in art. زرد.) [See also سَرْدٌ below.] b3: And سَرَدَ الشَّىْءَ (M,) inf. n. as above; (M, K;) and ↓ سرّدهُ, (M,) inf. n. تَسْرِيدٌ; (K;) and ↓ اسردهُ, (M,) inf. n. إِسْرَادٌ; (TA;) He perforated the thing [as one does in fabricating a coat of mail, (see, again, سَرْدٌ, below,) and in sewing leather]: (M, K:) some say that سَرْدٌ signifies the act of perforating. (S.) b4: And سَرَدَ النَّعْلَ وَغَيْرَهَا, [inf. n. as above and سِرَادٌ,] He sewed the sandal &c.; (A;) [as also ↓ سرّد, for] سَرْدٌ (S, K) and سِرَادٌ (K.;) and ↓ تَسْرِيدٌ (S, K) signify the sewing of leather. (S, K.) b5: And سَرَدَ خُفَّ البَعِيرِ, inf. n. سَرْدٌ, i. q. خَصَفَهُ بِالقِدِّ [app. meaning He covered the camel's foot with thongs interwoven]. (M.) b6: and سَرَدَ الحَدِيثَ (M, A, Msb) وَنَحْوَهُ, (M,) aor. ـُ (S, M, Msb,) inf. n. سَرْدٌ; (S, M, Msb, K;) and ↓ سرّدهُ; (TA;) (tropical:) He carried on, or continued, uninterruptedly, (S, * M, A, Msb, K, *) and well, (S, K,) the narrative, or tradition, or discourse, (S, M, A, Msb, K,) and the like; (M;) and in like manner,القِرَآءَةَ the recitation, or reading: (A:) from سَرَدَ الدِّرْعَ and النِّعَالَ [or النَّعْلَ, expl. above]: (Har p. 307:) and سَرَدَ القُرْآنَ He carried on, or continued, uninterruptedly and with rapidity the recitation, or reading, of the Kur-án. (M, L.) And سَرَدَ الصَّوْمَ (Sudot;, K *) or الصِّيَامَ, (TA,) and صَوْمَهُ, aor. ـُ inf. n. سَرْدٌ, (K,) (assumed tropical:) He continued uninterruptedly the fast, (S, K,) and his fast. (K. [See also what next follows.]) A2: سَرِدَ, aor. ـَ (K,) inf. n. سَرَدٌ, (TK,) He (a man, TA) fasted uninterruptedly. (K.) 2 سَرَّدَ see the preceding paragraph, in six places.4 أَسْرَدَ see 1.

A2: اسرد النَّخْلُ The palm-trees had hard green dates, which are termed سَرَاد. (K.) 5 تسرّد الدُّرُّ (tropical:) The pearls, or large pearls, followed one another, or did so uninterruptedly, upon the string. (A.) And تسرّد دَمْعُهُ كَمَا يَتَسَرَّدُ اللُّؤْلُؤُ (tropical:) His tears followed one another, or did so uninterruptedly, like as do pearls. (A.) and تسرّد الحَدِيثُ, and, القِرَآءَةُ, (tropical:) The narrative, or tradition, and the recitation, or reading, was carried on, or continued, uninterruptedly [and well: see 1]. (A.) Q. Q. 3 اِسْرَنْدَاهُ, (S, M, K,) inf. n. اِسْرِنْدَآءٌ, (S,) It (a thing, M) prevailed against him, or overcame him; (S, * M, K; *) like اِغْرَنْدَاهُ: (S, * K:) these two are said to be the only verbs of this measure: (TA:) [but several others should be added; as اِعْلَنْدَى and اِكْلَنْدَى and اِغْلَنْتَى:] the ى in اسرندى [and the like] is to render it quasi-coordinate to [quadriliteral-radical verbs of the measure] اِفْعَنْلَلَ. (S.) A rájiz says, قَدْ جَعَلَ النُّعَاسُ يَغْرَنْدِينِى

أَطْرُدُهُ عَنِّى وَيَسْرَنْدِينِى

[Drowsiness was beginning to prevail against me; I driving it from me, and it overcoming me]. (S, M; but in the latter, with أَدْفَعُهُ in the place of أَطْرُدُهُ.) سَرْدٌ inf. n. of 1 [q. v.]. (S, M, &c.) [Hence,] وَقَدِّرْ فِى السَّرْدِ, in the Kur xxxiv. 10, means and do thou make a due adaptation of the rings in the fabrication of the coats of mail: (Bd, Jel:) or and do thou properly adapt the nails, or pins, and the holes of the rings, [in the fabrication,] not making the former thick and the latter small, nor the reverse: (M, Bd, * L:) or السَّرْد meansالسَّمْر [i. e. the nailing, or the making firm, or fast, with nails], (Zj, M, L,) in this instance. (Zj, L.) A2: Also (assumed tropical:) Coats of mail; (S, M, L, K;) a gen. n. in this sense: (S, K:) [and a single coat of mail; like زَرْدٌ and زَرَدٌ:] and (tropical:) any other حَلَق [properly signifying rings, but here meaning mail]; (S, A, K;) [i. e.] it signifies also the like of coats of mail, made of حَلَق: (M, L:) [said to be] so called because the two extremities of each ring are perforated by the nail, or pin; and these rings are [termed] ↓ المُسْرَدُ: (L:) [if so, the word is an inf. n. used in the sense of a pass. part. n.,] see مَسْرُودٌ, [and then as a subst.; and, being originally an inf. n., it is used alike as sing. and pl.; or, as Z says,] it is an inf. n. used as a subst.: (A:) or السَّرْدُ, as some say, means السَّمْرُ, [as mentioned above,] and ↓ السَّرَدُ means الحَلَقُ [like الزَّرَدُ]. (M.) A3: Also (tropical:) Consecutive, or following one another: so in the phrase نُجُومٌ سَرْدٌ (tropical:) [Stars that are consecutive: the epithet retaining the masc. sing. form, though applied to a pl. subst., because originally an inf. n.; like عَدْلٌ in the phrase رِجَالٌ عَدْلٌ]. (A.) So too as an epithet applied to three of the sacred months, in the saying, ثَلَاثَةٌ سَرْدٌ وَوَاحِدٌ فَرْدٌ [Three are consecutive and one is separate]: (A:) thus an Arab of the desert answered when asked if he knew the sacred months: (S, M, Msb:) the سرد are Dhu-l-Kaadeh and Dhu-l-Hijjeh and El-Moharram, and the فرد is Rejeb. (S, M.) سَرَدٌ: see السَّرَدُ in the next preceding paragraph.

سَرَادٌ Hard green dates: (K:) and dates that are injured by want of water, (K, TA,) and consequently dry up before ripening: (TA:) or unripe dates that drop before attaining to maturity, while green: n. un. with ة: (AHn, M, TA:) or the latter signifies a date that becomes sweet before it becomes coloured, being such as is termed a بَلَحَة. (M, TA.) [See بُسْرٌ.]

A2: See also مِسْرَدٌ.

A3: [سَرَادٌ and سُرُودٌ said by Golius, and by Freytag after him, to signify the same as the “ Pers\.

رَمِيدَنْ Pavidum fugacemque esse,” as on the authority of the KL, are mistranscriptions for شِرَادٌ and شُرُودٌ, which I find thus expl. in the KL.]

سِرَادٌ: see مِسْرَدٌ سَرِيدٌ: see مِسْرَدٌ in two places.

سِرَادَةٌ The art of fabricating coats of mail; as also زِرَادَةٌ. (TA in art. زرد.) سَرَّادٌ A fabricator of coats of mail; (TA in art. زرد;) i. q. زَرَّادٌ. (M and TA in art. زرد.) b2: And A sewer of leather; (TA;) as also ↓ سَارِدٌ. (AA, L, TA.) سَرْمَدٌ: and سَرْمَدِىٌّ: see art. سرمد.

سَرَنْدًى Strong: (S, M, K:) or bold, daring, brave, or courageous: (M:) and quick in his affairs: (K:) or a man who goes on, or advances, boldly; derived from السَّرْدُ: (Sb, TA:) [accord. to Sb, therefore, this is its proper art; but accord. to the K, its proper art. is سرند, in which F mentions it again: it is perfectly decl., i. e., with tenween, for] the fem, is سَرَنْدَاةٌ. (S, TA.) b2: Also A sword that penetrates the thing that it strikes. (L.) سَارِدٌ: see سَرَّادٌ.

المُسْرَدُ: see سَرْدٌ.

مِسْرَدٌ (S, M, A, L, Msb) and ↓ سِرَادٌ (S, M, A, L) An instrument for perforating: (M, L, Msb:) and, (M,) or as some say, (Msb,) an instrument with which leather is sewed; (S;) syn. مِخْرَزٌ; (M, L, Msb;) or إِشْفًى; which is [said to be] the same thing as the مِخْرَز; (L;) as also ↓ سَرِيدٌ: (K:) or an [instrument of the kind called] إِشْفًى that has a hole at its extremity; (A;) and so ↓ سَرِيدٌ and ↓ سَرَادٌ. (TA: [but the last I think a mistake for سِرَاد.]) b2: [Hence,] one says, هُوَ ابْنُ مِسْرَدٍ, (K,) or هُوَ ابْنُ أُمِّ مِسْرَدٍ, (A,) (tropical:) He is the son of a female slave: (A, K:) because she is a sewer of skins, or leather: (A:) an expression of vituperation. (K.) b3: [Hence, likewise,] مِسْرَدٌ also signifies (tropical:) The tongue. (M, A.) So in the saying, فُلَانٌ يَخْرِقُ الأَعْرَاضَ بِمِسْرَدِهِ (tropical:) [Such a one wounds reputations with his tongue]. (A.) A2: Also A sandal having its لِسَان [or tongue, i. e. the thing projecting in its fore part,] faced with another piece sewed on. (M, L.) مُسَرَّدٌ; and its fem., with ة: see the next paragraph, in three places.

خَرْزٌ مَسْرُودٌ and ↓ مُسَرَّدٌ [app. A sewing of leather or skin carried on in regular and uninterrupted order]. (S. [In one of my copies of the S, I find خَرَز in the place of خَرْز; and so in the L; but the latter appears from the context to be the right reading.]) b2: And likewise دِرْعٌ مَسْرُودَةٌ and ↓ مُسَرَّدَةٌ, (S,) or دِرْعٌ مَسْرُودٌ, and ↓ لَبُوسٌ مُسَرَّدٌ, [though دِرْعٌ and لَبُوسٌ are both generally fem.,] and ↓ لَأْمَةٌ سَرْدٌ, [in which the epithet retains the masc. form because originally an inf. n., like عَدْلٌ in the phrase اِمْرَأَةٌ عَدْلٌ,] A coat of mail fabricated by inserting the rings one into another. (A.) And مَسْرُودَةٌ signifies A coat of mail (دِرْعٌ) perforated [in its rings]. (S.) لُؤْلُؤٌ مُتَسَرِّدٌ (tropical:) Pearls following one another, or doing so uninterruptedly. (A.) And مَاشٍ مُتَسَرِّدٌ (tropical:) One walking, or going, with consecutive, or uninterrupted, steps. (A.) مُسْرَنْدٍ [A thing] that overcomes one. (S.)

(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.)