علم الشعر
لم يتكلم عليه في كشف الظنون سوى ذكر اسمه وسيأتي في باب القاف.
وفي المستطرف من كل فن مستطرف فصل في ذكر الشعر والشعراء وسرقاتهم وكذا في محاضرات الأدباء وغيرهما من كتب الأدب.
والشعر بالكسر وسكون العين لغة الكلام الموزون المقفى كما في المنتخب. وعند أهل العربية: الكلام الذي قصد إلى وزنه وتقفيته قصدا أوليا والمتكلم بهذا الكلام يسمى شاعراً.
فمن يقصد المعنى فيصدر عنه كلام موزون مقفى لا يكون شاعرا وعلى هذا فلا يكون القرآن والحديث شعر العدم القصد إلى وزن اللفظ قصد أوليا ويؤيد ما ذكرنا أنك إذا تتبعت كلام الناس في الأسواق تجد فيه ما يكون موزونا واقعا في بحر من بحور الشعر ولا يسمى المتكلم به شاعرا ولا الكلام شعر العدم القصد إلى اللفظ أولا وبالجملة.
فالشعر ما قصد وزنه أولا بالذات ثم يتكلم به مراعى جانب الوزن فيتبعه المعنى فلا يرد ما يتوهم من أن الله تعالى لا تخفى عليه خافية وفاعل بالاختيار فالكلام الموزون الصادر عنه سبحانه معلوم له تعالى كونه موزونا وصادرا عن قصد واختيار فلا معنى لنفي كون وزنه مقصودا لأن الكلام الموزون وإن صدر عنه تعالى عن قصد واختيار ولكن لم يصدر عن قصد أولي هو المراد ههنا فتأمل كذا ذكره الحلبي في حاشية شرح المواقف.
ولا بأس بالشعر إذا كان توحيدا أو حثا على مكارم الأخلاق من جهاد وعبادة وحفظ فرج وغض بصر وصلة رحم وشبهها أو مدحا للنبي - صلى الله عليه وسلم - والصالحين بما هو الحق وكان أبو بكر وعمر شاعرين وكان علي أشعر الثلاثة ولما نزل {وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ} الآية جاء حسان وابن رواحة وغيرهما إلى النبي - صلى الله عليه وسلم - وكان غالب شعرهم توحيدا وذكرا فقالوا: يا رسول الله قد نزلت هذه الآية والله يعلم إنا شعراء فقال - صلى الله عليه وسلم -: "إن المؤمن يجاهد بسيفه ولسانه وإن الذي ترمونهم به نضح النبل". ذكره أحمد الرازي في تفسيره.
وقال البيضاوي تحت قوله سبحانه: {وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ، أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ} لأن أكثر مقدماتهم خيالات لا حقيقة لها وأغلب كلماتهم في النسيب بالحرم وذكر صفات النساء والغزل والابتهاء وتمزيق الأعراض في الــقدح في الأنساب والوعد الكاذب والافتخار الباطل ومدح من لا يستحقه والإطراء فيه ثم قال قوله: {إِلَّا الَّذِينَ آمَنُوا} الآية استثناء للشعراء المؤمنين الصالحين الذين يكثرون ذكر الله ويكون أكثر أشعارهم في التوحيد والثناء على الله والحث على طاعته ولو قالوا: اهجوا أرادوا به الانتصار ممن هجاهم مكافحة هجاة المسلمين كابن رواحة وحسان بن ثابت وكعب بن مالك وكعب بن زهير وكان عليه السلام يقول لحسان: قل وروح القدس معك. انتهى.
ذكر أبو الحسن الأهوازي في كتاب القوافي أن الشعر عند العرب ينقسم إلى أربعة أقسام:
الأول: القصيدة وهو الوافي الغير المجز ولأنهم يصدوا به إثم ما يكون من ذلك الجنس.
الثاني: الرمل وهو المجز ورباعيا كان أو سداسيا لأنه اقصر عن الأول فشبه بالرمل في الطواف وقد يسمى هذا أيضا قصيدة.
والثالث: الرجز وهو ما كان على ثلاثة أجزاء كمشطور الرجز والسريع سمي بذلك لتقارب أجزائه وقلة حروفه تشبيها بالناقة التي في مشيها ضعف لداء يعتريها.
الرابع: الخفيف وهو المنهوك وأكثر ما جاء في ترقيص الصبيان واستقاء الماء من الآبار وإنما يدعى الرامل شاعرا إذا كان الغالب على شعره القصيدة فإن كان الغالب عليه الرجز سمي راجزا انتهى. قلت: وللشعر أقسام كثيرة غير ما ذكر يعرفها الشاعرون وهي مدونة في كتب هذا الفن وقد تقدم الكلام منا على ذلك في القسم الأول من هذا الكتاب وإنما تعرضنا بالشعر في هذا المقام ضبطا لأطراف العلوم.
والشعر عند المنطقيين هو القياس المركب من مقدمات يحصل للنفس منها القبض والبسط ويسمى قياسا شعريا كما إذا قيل: الخمر ياقوتية سيالة تنبسط النفس ولو قيل العسل مرة مهوعة تنقبض والغرض منه ترغيب النفس وهذا معنى ما قيل هو قياس مؤلف من المخيلات. والمخيلات تسمى: قضايا شعرية وصاحب القياس الشعري يسمى: شاعرا كذا في شرح المطالع وحاشية السيد علي إيساغوجي.
وشعراء العرب على طبقات:
جاهليون: كامرئ القيس وطرفة وزهير.
ومخضرمون: المخضرم من قال الشعر في الجاهلية ثم أدرك الإسلام كلبيد وحسان.
ومتقدمون: ويقال الإسلاميون وهم الذين كانوا في صدر الإسلام كجرير والفرزدق.
ومولدون: وهم من بعدهم كبشار.
ومحدثون: وهم من بعدهم كأبي تمام والبحتري.
ومتأخرون: كمن حدث بعدهم من شعراء الحجاز والعراق ولا يستدل في استعمال الألفاظ بشعر هؤلاء بالاتفاق كما يستدل بالجاهلين والمخضرمين والإسلاميين بالاتفاق.
واختلف في المحدثين فقيل: لا يستشهد بشعرهم مطلقا واختاره الزمخشري ومن حذا حذوه وقيل لا يستهشد بشعرهم إلا بجعلهم بمنزلة الراوي فيما يعرف أنه لا مساغ فيه سوى الرواية ولا مدخل فيه للدراية هذا خلاصة ما في الخفاجي وغيره من حواشي البيضاوي في تفسير قوله تعالى: {كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ} كذا في كشاف اصطلاحات الفنون والكلام على فن الشعر وحسنه وقبحه والشعراء يطول جدا لا يسع له هذه المقام.

تم

1 تَمَّ الشَّىْءُ, (T, S, M, K, &c.,) aor. ـِ (T, M, K,) inf. n. تَمَامٌ, (T, S,) or تِمَامٌ, (M,) or both, and تُمَامٌ, (K,) and تَمَامَةٌ (M, K) and تِمَامَةٌ, (K,) and تمُّ and تَمٌّ and تُمٌّ, (M, K,) of which last three forms the first is said to be the most chaste, (TA,) [The thing was, or became, complete, entire, whole, or full; i. e., without, or free from, deficiency: and sometimes, the thing was, or became, consummate, or perfect; which latter signification is more properly expressed by كَمَلَ:] accord. to the author of the K, as is shown in art. كمل, and accord. to some others, تَمَامٌ and كَمَالٌ are syn.; but several authors make a distinction between them: the former is said to signify a thing's being, or becoming, without, or free from, deficiency; and the latter, to signify تمام and something more, as, for instance, goodliness, and excellence, essential or accidental; though each is sometimes used in the sense of the other: or, as some say, the former necessarily implies previous deficiency; but the latter does not: (MF, TA:) or, accord. to El-Harállee, the latter signifies the attaining to the utmost point, or degree, in every respect: or, as Ibn-El-Kemál says, when one says of a thing كَمَلَ, he means that what was desired of it became realized. (TA.) [See also تَمَامٌ, below.] You say, تَمَّ خَلْقُهُ [His make, or formation, was, or became, complete, or perfect; he (a child or the like, and a man,) was, or became, fully formed or developed, or complete in his members; and he (a man) was, or became, full-grown]: (TA:) [whence, probably,] تَمَّ الشَّىْءُ [as meaning] The thing became strong and hard. (Msb.) and تَمَّ القَمَرُ, (T, S, Msb,) or ↓ اتمّ, (M, K,) The moon became full, so that it shone brightly. (M, K) And, of her who is pregnant, تَمَّتْ أَيَّامُ حَمْلِهَا [The days of her gestation became complete]. (S.) b2: تَمَّ إِلَى كَذَا He reached, attained, arrived at, or came to, such a thing; as, for instance, eminence or nobility, or the means of acquiring eminence or nobility. (TA.) b3: تَمَّ إِلَى مَوْضِعِ كَذَا, and إِلَيْهِ ↓ اتمّ, He repaired, or betook himself, to, or towards, such a place; he went to it. (Har p. 508.) Aboo-Dhu-eyb says, فَبَاتَ بِجَمْعٍ ثُمَّ تَمَّ إِلَى مِنًى

[which may be rendered And he passed the night in Jema (a name of El-Muzdelifeh): then he repaired, or went, to Minè; there completing the ceremonies of the pilgrimage; wherefore ISd says,] I think that, by تمّ, [or rather تمّ الى منى,] he means he completed his pilgrimage. (M.) b4: تَمَّ بِهِ, and تَمَّ عَلَيْهِ: see their syn. اتمّهُ (4). b5: [Hence,] تَمَّ عَلَيْهِ He performed it, or executed it; he accomplished it; namely, an affair; a fast; a purpose, or an intention. (Mgh.) b6: And He persevered in it; (Mgh, TA;) as also تَمَمَ عَلَيْهِ, without teshdeed, as in the phrase إِنْ تَمَمَتْ عَلَى

مَا أُرِيدُ [If she persevere in what I desire], occurring in a trad.; but IAth says that the verb here means ↓ تَمَّمَتْ. (TA.) You say, تَمَّ عَلَى الإبَآءِ He persevered in refusal, or dislike, or disapproval. (Mgh.) A2: تُمَّ It was broken. (T.) b2: And i. q. بلغ [app. بُلِغَ, i. e. He was jaded, harassed, distressed, fatigued, or wearied]. (T.) 2 تَمَّمَهُ: see its syn. اتمّهُ; and see also 1, near the end of the paragraph. b2: He, or it, destroyed it; made it to reach its appointed term of duration. (Sh, T, K.) b3: تَمَّمَهُمْ He gave them the share of their arrow in the game called المَيْسِر; (IAar, M, K;) i. e. he gave them to eat the flesh which was their share. (M.) Accord. to Lh, التَّتْمِيمُ in the game called الميسر signifies A man's taking what has remained, so as to complete the shares, or make up their full number, when the players have diminished from the slaughtered camel [by taking their shares]. (T.) b4: تّمم عَلَى

الجَرِيحِ (tropical:) He hastened and completed the slaughter of the wounded man: or made his slaughter sure, or certain. (M, K, TA.) A2: تّمم الكَسْرُ, (M, K,) and ↓ تتمّم, (M, TA,) in the copies of the K, erroneously, تَمَّ, (TA,) [in the CK, تّمم again,] i. e. [The fracture, or the broken bone, or simply the bone,] cracked, without separating (وَلَمْ يَبِنْ): or cracked, and then separated. (M, K.) Yousay, تَمَّمَ الكَسْرَ فَتَمَّمَ and ↓ تَتَمَّمَ [He, or it, completed the fracture, or cracked the broken bone, or the bone, and it cracked, &c.]. (M.) and ↓ ظَلَعَ فُلَانٌ ثُمَّ تَتَمَّمَ, i. e. [Such a one limped, or halted, or was slightly lame: then] his lameness became complete by fracture: from تُمَّ signifying

“ it was broken: ” (T:) [or تَتَمَّمَ signifies his lameness became complete by an increased fracture, after he had had a fracture with which he was able to walk: this is what is meant by the following loose explanation:] التَّتَمُّمُ مَنْ كَانَ بِهِ كَسْرٌ يَمْشِى بِهِ ثُمَّ أَبَتَّ فَتَتَمَّمَ. (K. [In the CK, اَبَّتَ is here erroneously put for أَبَتَّ.]) A3: تمّم الَمَوْلُودَ He hung تَمَائِم, (Th, M,) or a تَمِيمَة, (K,) upon the new-born child, or young infant. (Th, M, K.) b2: تَمَّمْتُ عَنْهُ العَيْنَ I repelled from him the evil eye by hanging [upon him] the تَمِيمَة. (A, TA.) A4: تمّم also signifies He became, in the inclination of his mind, (Lth, T, M, K,) and in his opinion, and his place of abode or settlement, (Lth, T, K,) as one of the tribe of Temeem; (Lth, T, M, K;) as also ↓ تتمّم; (K, TA; [in the CK, تمّم again;]) or accord. to analogy it would be تتمّم, like تمضّر and تنزّر. (T.) And He asserted himself to be related to the tribe of Temeem. (M.) 3 مُتَامّةٌ [inf. n. of تَامَّ] The vying, or contending, with another in completeness, or perfection. (KL.) [You say, تامّهُ He vied, or contended, with him &c.]4 اتمّ, said of the moon: see 1. b2: Said of a plant, It became tall and full-grown; or became of its full height, and blossomed. (M, K.) b3: أَتَمَّتْ, said of one that is pregnant, She completed the days of her gestation: (S:) or, said of a woman and of a she-camel, (M,) she became near to bringing forth. (M, K.) b4: اتّم إِلَى مَوْضِعِ كَذَا: see 1.

A2: اتمّ الشَّىْءَ, (S, M, K,) or الأَمْرَ, (Mgh,) and اتمّ بِهِ, (M,) inf. n. إِتْمَامٌ; (TA;) and ↓ تمّمهُ, (T, S, M, K,) inf. n. تَتْمِيمٌ and تَتِمَّةٌ; (T, TA;) and ↓ استتمّهُ; (S, Mgh, K;) and بِهِ ↓ تَمَّ, and عَلَيْهِ ↓ تَمَّ; (M, K;) signify the same; (S Mgh;) i. e. جَعَلَهُ تَامَّا (M in explanation of all but the last, and K in explanation of all that are mentioned therein,) and أَكْمَلَهُ (M in explanation of the last) [He made the thing, or the affair, complete, entire, whole, or full; i. e., without, or free from, deficiency; he completed it: and sometimes, he consummated, or perfected, it]. وَأَتِمُّو الحَجَّ وَالعُمْرَةَ, in the Kur [ii. 192], means And perform ye, or accomplish ye, completely, the rites and ceremonies [of the pilgrimage and the minor pilgrimage]; (M, * Bd;) accord. to some: or, as some say, إِتْمَامُ الحَجِّ means that the money, or the like, that one expends in performing the pilgrimage should be lawfully obtained, and that one should refrain from doing what God has forbidden. (M.) And فَأَتَمَّهُنَّ, in the Kur [ii. 118], means And he performed them, or accomplished them, completely, (Bd, Jel,) and rightly: (Bd:) or he did according to them. (Fr, TA.) A3: اتمّهُ He gave him what are termed تِمَم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He gave him a تِمّ, meaning a فَأْس or a مِسْحَاة.]5 تَتَمَّّ see 2, in four places.6 تَتَامُّوا They came, [and also, accord. to Golius, app. on the authority of a gloss in a copy of the KL, they drank,] all of them, and were complete. (S, K.) One says, اِجْتَمَعُوا فَتَتَامُّوا عَشَرَةً

[They collected themselves together, and came, all of them, making altogether ten]. (TA.) And it is said in a trad., تَتَامَّتْ إِلَيْهِ قُرَيْشٌ, i. e. Kureysh obeyed his call, and came to him, all of them, following one another. (TA.) 10 استتمّهُ: see 4. b2: استتّم النِّعْمَةَ He asked for the completion of the benefit, or boon, or favour. (M, K.) A2: He sought, demanded, or requested, of him what are termed تِمّم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He sought, demanded, or requested, of him a تِمّ, meaning a فَأْس or a مِسْحَاة.] R. Q. 1 تَمْتَمَةٌ is the inf. n. of تَمْتَمَ, (Msb,) and signifies The reiterating in uttering the letter ت: (Mbr, Zj in his “ Khalk el-Insán,” T, S, Msb:) [if so, syn. with تَأْتَأَةٌ:] or the tongue's pronouncing indistinctly, missing the place of the letter, [i. e. the place of its pronunciation in the organs of speech,] and recurring to an utterance like ت and م, though this be not distinct: (Lth, T:) or the making the speech [or tongue] to revert [repeatedly] to ت and م: (M, K:) or the jabbering, or hurrying in one's speech, so as hardly, or not at all, to make a person understand: (M:) or the uttering in such a manner that one's speech proceeds rapidly to the roof of his mouth. (M, K.) تَمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places.

A2: See also تِمَّةٌ.

تُمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places.

تِمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in five places: b2: and تَامٌّ, in three places.

A2: Also i. q. فَأْسٌ [app. here meaning A kind of hoe]: (IAar, T, K:) or i. q. مِسْحَاةٌ [a spade, or a shovel]: (K:) pl. تِمَمَةٌ (IAar, T,) or تِمَمٌ. (So in the TA.) تُمَّةٌ: see what next follows, in two places.

تِمَّةٌ (M, K) and ↓ تُمَّةٌ (TA) [the former written in the CK تَمَّةٌ] sings. of تِمَمٌ (M, K, TA) and تُمَمٌ, (K, TA,) or ↓ تَمَمٌ, which [ISd says] I think to be a quasi-pl. n., (M,) or ↓ تَمٌّ is the quasipl. n.: (K:) these, i. e. the pls. and quasi-pl. n., signify Shorn crops (جِزَز [in the CK جِزَر, for which Golius appears to have found حِرْز, for he has rendered it by “ amuletum,” and Freytag has done the same,]) of شَعَر [meaning goats' hair], and of camels' hair, and of wool, (M, K, TA,) of that wherewith a woman [or a man] completes her [or his] web: (TA:) and ↓ تُمَّةٌ signifies what is given, of wool, or camel's hair, [or goats' hair,] (S, TA, [and mentioned also in the K, but there, by misplacement, made to relate to تِمٌّ instead of تِمَّةٌ,]) for a man to complete therewith the weaving of his كِسَآء; (S;) as also ↓ تُمَّى. (K, * TA.) تُمَّى: see تِمَّةٌ.

تَمَمٌ: see تَامٌّ, in four places: A2: and see also تِمَّةٌ.

تَمَامٌ (T, S, K) and ↓ تِمَامٌ (M, K) and ↓ تُمَامٌ (K) inf. ns. of 1, in the first of the senses explained above; (T, S, M, K;) as also ↓ تِمٌّ and ↓ تَمٌّ and ↓ تُمٌّ. (M, K.) [Hence,] ↓ وَلَدَتْهُ لِتِمٍّ and ↓ لِتِمَامٍ and لِتَمَامٍ She brought him forth at the completion of formation; (K, TA;) i. e., when his formation was complete: (TA:) [or, at the completion of gestation:] and, accord. to As, وَلَدَتْهُ التَّمَامَ, with the art. ال; not indeterminate, except in poetry. (IB, TA.) And وَلَدَتْ لِتَمَامٍ and ↓ لِتِمَامٍ [She brought forth at the completion of formation; or, of gestation]. (S.) And أَلْقَتِ الوَلَدَ لِغَيْرِ تَمَامٍ and ↓ تِمَامٍ [She cast the child at a period not that of the completion of formation; or, of gestation; i. e., prematurely]. (Msb.) And وُلِدَ المَوْلُودُ لِتَمَامٍ and ↓ لِتِمَامٍ [The infant was born at the completion of formation; or, of gestation]. (T, * S.) And وُلِدَ الوَلَدُ لِتَمَامِ الحَمْلِ and الحَمْلِ ↓ لِتِمَامِ [The child was born at the completion of gestation]. (Msb.) [These exs., and others following, show that an assertion of IDrd, mentioned in the M, namely, that one says, ↓ وُلِدَ الغُلَامُ لِتِمٍّ and ↓ لِتِمَامٍ, and ↓ بَدْرُ تِمَامٍ, and that in every other case it is تَمَام, with fet-h, requires consideration.] You say also, بَدْرُ تَمَامٍ and ↓ تِمَامٍ [lit. The full moon of completion]: and ↓ بَدْرٌ تِمَامٌ [lit. A complete full moon]: all meaning the moon, or a moon, when it is full, so that it shines brightly: (M, K:) and قَمَرٌ تَمَامٌ and ↓ تِمَامٌ A complete, or full, moon. (S.) and لَيْلَةُ التَّمَامِ and لَيْلَةُ تَمَامِ القَمَرِ, with fet-h to the ت, (ISh, T,) or ↓, لَيلَةُ التِّمَامِ with kesr, [which seems to be at variance with general usage,] and sometimes with fet-h, (Msb,) [The night of the completion of the moon; i. e.] the night of the full moon; (ISh, T, Msb;) which is the thirteenth night; (ISh, T;) or the fourteenth. (T.) and ↓ لَيْلُ التِّمَامِ, with kesr only, (T, S, M, K, &c.,) thus distinguished from what next precedes, (ISh, T,) as also ↓ لَيْلُ تِمَامٍ, and in like manner, لَيْلٌ

↓ تِمَامٌ (T) and ↓ لَيْلٌ تِمَامِىٌّ, (T, K,) The longest night of the year; (Lth, T, S;) the longest night of winter; (As, ISh, T, M, K;) that in which our Lord Jesus was born: (As, T:) or each of three nights of which no deficiency is apparent: (Lth, T, M, K:) or the night that is from thirteen to fifteen hours in length: (Aboo-'Amr EshSheybánee, T:) or the night that is twelve hours or more in length: (AA, T, M, K:) and any night that is long, or tedious, to one, and in which one does not sleep, is called ↓ لَيْلَةُ التِّمَامِ, or said to be like the night thus called. (IAar, T.) and الشَّهْرِ ↓ رُئِىَ الهِلَالُ لِتِمِّ [The new moon was seen at the completion of the month; showing that another month was commencing]. (T.) and ↓ أَبَى قَائِلُهَا إِلَّا تِمًّا and ↓ تَمًّا and ↓ تُمًّا, (S, M,) three dial. vars., of which the first is the most chaste, i. e., تَمَامًا [meaning The sayer thereof refused, or did not consent to, aught save completion]; he executed, or accomplished, or kept to, his saying; he did not go back from it. (S, TA.) b2: تَمَامٌ (with fet-h only, Az, AAF, M) also signifies The complement of a thing; the supplement thereof; the thing by the addition of which is effected the completion or perfection of a thing; (Az, T, AAF, M, K;) and so ↓ تَمَامَةٌ (M, K) and ↓ تَتِمَّةٌ. (T, M, K.) You say, هٰذِهِ الدَّرَاهِمُ تَمَامُ هٰذِهِ المِائَةِ, and هذه المائة ↓ تَتِمَّةُ, These dirhems are the complement of this hundred; or, what complete this hundred. (T.) [And ↓ تَتِمَّةُ كِتَابٍ The supplement of, or to, a book.] b3: See also تَامٌّ, in two places.

تُمَامٌ: see تَمَامٌ, first sentence.

تِمَامٌ: see تَمَامٌ, throughout the greater part of the paragraph: b2: and see also تَامٌّ.

تَمِيمٌ Strong; firm; hard: (A'Obeyd, T, S, M, Msb, K:) or strong in make, or formation: (TA:) or complete, or perfect, in make, or formation, and strong: (M:) applied to a man and to a horse: (M, TA:) fem. with ة. (TA.) See also تَامٌّ. b2: Also Tall; (T;) applied to a man. (TA.) A2: See also تَمِيمَةٌ.

تَمَامَةٌ: see تَمَامٌ, near the end of the paragraph.

تُمَامَةٌ A remainder, or remaining portion, (K,) of anything. (TA.) تَمِيمَةٌ A kind of amulet (عُوذَةٌ, T, S) which is hung upon a human being; forbidden to be worn: (S:) or a kind of bead: (S, Mgh:) erroneously imagined by some to be the same as مَعَاذَةٌ: (El-Kutabee, Mgh:) but as to the مَعَاذَات that are inscribed with something from the Kur-án, or with the names of God, in these there is no harm: (S, Mgh:) a speckled bead, black speckled with white, or the reverse, which is strung upon a thong, and tied to the neck: (M, K:) sing. of تَمَائِمُ and [n. un. of] ↓ تَمِيمٌ: (T, M, K:) تَمَائِمُ signifies certain beads which the Arabs of the desert used to hang upon their children, to repel, as they asserted, the evil eye: (T, Mgh:) or the تَمِيمَة is, accord. to some, a necklace (قِلَادَة) upon which are put thongs and amulets (عُوَذ): (M:) or a necklace (قِلَادَة) of thongs: and is sometimes applied to the amulet (عُوذَة) that is hung upon the necks of children: (T:) but he who makes تمائم to signify thongs is in error: El-Farezdak uses the phrase سُيُورُ التَّمَائِمِ because they are beads which are perforated, and into which are inserted thongs or strings whereby they are suspended: (T, Mgh:) Az says, I have not found among the Arabs of the desert any difference of opinion respecting the تميمة, as to its being the bead itself: (TA:) but accord. to En-Nakha'ee, the Prophet disapproved of everything hung upon a child or grown person, and said that all such things were تمائم: (Mgh:) the تميمة is [said to be] thus called because by it the condition of the child is rendered complete. (Har p. 22.) تِمَامِىٌّ: see تَمَامٌ.

تَمْتَامٌ One whose utterance is such as is termed تَمْتَمَةٌ: (S, M, Mgh, Msb, K:) [see R. Q. 1: accord. to most authorities,] one who reiterates in uttering the letter ت: (S, Mgh, Msb:) or, accord. to Az, one who jabbers, or hurries in his speech, so as not to make another understand: (Mgh, Msb:) fem. with ة. (M, K.) تَامٌّ [part. n. of 1 in the first of the senses explained above]: (T, M, K, &c.:) Complete, entire, whole, or full; without, or free from, deficiency: and consummate, or perfect: (MF, TA:) as also ↓ تَمَامٌ, [which see above,] (M, * KL,) [and ↓ تِمَامٌ, of which see three exs. voce تَمَامٌ,] and ↓ تِمٌّ, (Kh, T, Har p. 82,) and ↓ تَمَمٌ. (TA.) Thus تَامُّ الخَلْقِ signifies Complete, or perfect, in make, or formation; without any deficiency in his members; applied to a man; (MF, TA;) [and, thus applied, signifying also full-grown, as does, sometimes, تَامٌّ alone: and likewise applied to a new-born child, meaning fully formed or developed:] and ↓ تَمِيمٌ signifies the same, (M, K,) applied to a man and to a horse, (M,) and ↓ تَمَمٌ also; and in like manner is used the phrase ↓ خَلْقٌ تَمَمٌ [a complete, or perfect, make or formation]. (TA.) جَذَعٌ تَامٌّ [applied to a goat] signifies That has completed the time in which he is termed جَذَع, and attained to that in which he is termed تَيْس. (TA.) And ↓ تَمَمٌ is applied to a bull, or an ox, That is in the stage of growth next before that in which all his teeth are grown; in which latter stage he is termed عَمَمٌ. (L voce عَضْبٌ, on the authority of Et-Táïfee.) You say also كَلِمَةٌ تَامَّةٌ, and دَعْوَهٌ تَامَّةٌ; [meaning A perfect, or faultless, sentence, and oath;] using the epithet تامّة in these instances because of the mention of God therein; for which reason there may not be in aught of either of them any deficiency or defect. (TA.) And ↓ جَعَلَهُ تِمًّا i. e. ↓ تَمَامًا [He made it complete, or perfect]. (M.) And ↓ جَعَلْتُهُ لَكَ تِمًّا I made it, or have made it, to be thine, or I assigned it, or have assigned it, to thee, completely, or wholly. (T.) b2: [Hence, فِعْلٌ تَامٌّ meaning A complete, i. e. an attributive, verb: opposed to فِعْلٌ نَاقِصٌ.]

تَتِمَّةٌ: see تَمَامٌ, in three places, at the close of the paragraph.

مُتَمٌّ The place of cutting, or termination, (مُنْقَطَع, in the CK مُنْقَطِع,) of the vein (عِرْق [app. meaning chord]) of the navel. (K.) مُتِمٌّ, applied to one that is pregnant, (S,) or to a woman, (M, TA,) and a she-camel, (M,) That has completed the days of her gestation: (S:) or that is near to bringing forth: (M:) or that is at the point of bringing forth. (TA.) مُتَمِّمٌ One whose arrow wins time after time [in the game called المَيْسِر], and who feeds the poor with the flesh [of the camel which constitutes the shares] thereof: (M, K:) or who, when players in the game called الميسر have diminished the slaughtered camel [by taking their shares], takes what has remained, so as to complete the shares, or make up their full number. (K. [See 2. In the CK, نَقَصَ اِيْسارَ جَزُوْرِ المَيْسِرِ is erroneously put for نَقَصَ أَيْسَارٌ جَزُورَ المَيْسِرِ.]) الجَهَالَةُ المُسْتَتَمَّةُ Consummate ignorance: improperly written المُسْتَتِمَّةُ, though this latter is explainable [as meaning that completes the extent to which it can go, or the like]. (Mgh.) مُسْتَتِمٌّ One who seeks, demands, or requests, wool, or camels' hair, to complete therewith the weaving of his كِسَآء: so in a poem of Aboo-Duwád, (S,) where he says, فَهْىَ كَالبَيْضِ فِى الأَدَاحِىِّ لَا يُوْ هَبُ مِنْهَا لِمُسْتَتِمٍّ عِصَامُ i. e., And they (referring to certain camels) are, in respect of the care that is taken of them, and in smoothness, like the eggs [in the places where the ostrich has deposited them in the sand]; there may not be found upon them to be given from them, to one who demands a تِمَّة, [even so much as] a tie for a water-skin; for they have become fat, and cast their hair. (TA.)

سر

1 سَرَّهُ, accord. to the TA, has two contr. significations: for it is there stated that “ one says سَرَرْتُهُ meaning كَتَمْتُهُ and سَرَرْتُهُ meaning أَعْلَنْتُهُ: ” and it is added that “ it will occur again soon: ” but it does not again occur in that work, nor have I found it in any other lexicon: I therefore think that it is a mistranscription, for أَسْرَرْتُهُ, first Pers\. of أَسَرَّهُ, q. v.]

A2: سَرَّهُ, (S, O, Msb, K, &c.,) aor. ـُ (MS,) inf. n. مَسَرَّةٌ (S, O, K) and سُرُورٌ [which latter, from the explanations of it which will be found below, seems to be generally, if not only, as an inf. n., that of سُرَّ,] and سُرٌّ [which is also syn. with سُرُورٌ in the senses assigned to the latter below] and سُرَّى and تَسِرَّةٌ [which last may be also an inf. n. of ↓ سرّرهُ expl. by Freytag as syn. with سَرَّهُ in the sense here following, but without an indication of any authority], (O, K,) He, or it, rejoiced him; gladdened him; or made him happy; syn. أَفْرَحَهُ: (Msb, K:) [or made him to experience a pleasure, or delight, and dilatation of the heart, of which there was no external sign: see سُرُورٌ, below.] And سُرَّ, [inf. n. سُرُورٌ, (see above,)] He rejoiced; was joyful, or glad; or was happy: (S, * A, * K:) [or he experienced a pleasure, or delight, and dilatation of the heart, of which there was no external sign; accord. to an explanation of سُرُورٌ:] you say, سُرَّ بِهِ and ↓ اِسْتَسَرَّ [He rejoiced, was joyful or glad, or was happy, by reason of him, or it]. (A.) b2: سَرَّهُ, (K,) aor. as above, (TA,) also signifies He saluted him with [the offering of what are termed] المَسَرَّة, i. e. the extremities of sweet-smelling plants. (K.) A3: Also سَرَّهُ, (S, M,) aor. as above, inf. n. سَرٌّ, (S,) or سِرٌّ, (so in a copy of the M,) He cut his (a child's) سِرَر, or سُرّ, i. e. navel-string. (S, M.) and سُرَّ He (a child) had his navel-string cut. (K.) b2: And سَرَّهُ, aor. as above, He pierced him, or thrust him, [with a spear or the like,] in his سُرَّة [or navel]: a poet says, وَإِنْ أَدْبَرُوا فَهُمُ مَنْ يُسَبْ نَسُرُّهُمُ إِنْ هُمُ أَقْبَلُوا [We pierce them in the navel if they advance; and if they retreat, they are those who are pierced in the podex; يُسَبْ being for يُسَبُّ]. (S.) A4: سَرَّ الزَّنْدَ, aor. as above, inf. n. سَرٌّ, He put a piece of wood, (M, K,) or a little piece of wood, (S,) in the interior of the زند [or piece of stick, or wood, for producing fire], (M,) or in its extremity, (S, K,) inserting it in its interior, (S,) in order that he might produce fire with it. (S, M, K.) One says, سُرَّ زَنْدَكَ فَإِنَّهُ أَسَرُّ Fill up the interior of thy زند, that it may produce fire, (AHn, M,) for it is [worn] hollow. (S, K.) A5: سَرَّ, [sec. Pers\. سَرِرْتَ,] aor. ـَ (IAar, Sgh, L, K,) inf. n. سَرَرٌ, remarked upon by MF as extr., [though it is agreeable with a general rule,] said of a man, (TA,) He had a complaint of the سُرَّة [or navel]. (IAar, Sgh, L, K.) b2: Also, aor. and inf. n. as in the next preceding case, said of a camel, He had the pain, or disorder, termed سَرَرٌ [q. v.]. (IAar, M.) 2 سَرَّّ see 1, second sentence.

A2: سَرَّرْتُهُ in the phrase سَرَّرْتُهُ سُرِّيَّةً I gave him, or caused him to take, a concubine slave, doubly trans., is [said to be] changed to سَرَّيْتُهُ for alleviation of the pronunciation. (Msb.) A3: سرّرهُ, inf. n. تَسْرِيرٌ, said of water, It reached his سُرَّة [or navel]. (K.) 3 سارّهُ, inf. n. مُسَارَّةٌ and سِرَارٌ, (S, M,) [He spoke, or discoursed, secretly to him or with him;] he acquainted him with a secret. (M.) You say, سارّهُ فِى أُذُنِهِ He spoke secretly to him in his ear. (S, * K, * TK.) And كَانَ يُحَدِّثُهُ كَأَخِى السِّرَارِ occurs in a trad., meaning He (Mohammad) used to talk to him ('Omar) in a low voice, like him who is telling a secret. (TA.) b2: بَيْعُ السِّرَارِ is The selling in which one says, “I will put forth my hand and thou shalt put forth thy hand, and if I produce my signet-ring before thee, it is a sale for such a price; and if thou produce thy signet-ring before me, for such a price: ” if they produce together, or do not both produce, they do thus again. (Mgh.) 4 اسرّهُ, (S, M, A, Mgh, Msb, K,) inf. n. إِسْرَارٌ; (Msb;) [and accord. to the TA سَرَّهُ; but see the first sentence of this art.;] He concealed it; suppressed it; kept it secret; (S, M, A, Mgh, Msb, K;) namely, a story, or the like: (A, Mgh, Msb:) and, contr., he manifested it; revealed it; published it; made it known. (S, M, Msb, K.) Both of these significations have been assigned to the verb in the phrase وَأَسَرُّوا النَّدَامَةَ, in the Kur [x. 55 and xxxiv. 32]: (S:) some say, that the meaning is They will manifest repentance: Th says, they will conceal it from their chiefs: the former [says ISd] is the more correct: (M:) the former meaning is also given on the authority of AO; but Sh says, I have not heard it on the authority of any other; and Az says that the lexicologists most strongly disapprove of the saying of AO; and it is said that the meaning is, they, the chiefs of the polytheists, will conceal repentance from the lower class of their people, whom they shall have caused to err; and in like manner say Zj and the [other] expositors. (TA.) In like manner also the two contr. significations are assigned to the verb in the saying of Imra-el- Keys, [in his Mo'allakah,] لَوْ يُسِرُّونَ مَقْتَلِى, which As used to quote with ش, thus, لَوْ يُشِرُّونَ مَقْتَلِى, meaning that they might publish, or make known, my slaughter. (S.) You say also, أَسَرَّ إِلَيْهِ حَدِيثًا He revealed unto him a story (S, K) secretly. (TA.) An ex. occurs in the Kur lxvi. 3. (TA.) And أَسْرَرْتُ إِلَيْهِ المَوَدَّةَ, and بِالمَوَدَّةِ, I showed, or manifested, to him love, or affection. (S.) It is said in the Kur [lx. 1], تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ, meaning, Ye reveal to them the news of the Prophet by reason of the love that is between you and them; the objective complement of the verb being suppressed: or المودّة may be an objective complement, the ب being a redundant corroborative, as in أَخَذَ الخِطَامَ and أَخَذَ بِهِ: (Msb:) and this interpretation is correct; for إِسْرَارٌ to a person necessarily implies revealing a secret to him and at the same time concealing it from another. (B.) b2: وَأَسَرُّوهُ بِضَاعَةً, in the Kur xii. 19, signifies And they concealed, or kept secret, his case, making him as an article of merchandise: (Jel:) or they conjectured in their minds that they should obtain, by selling him, merchandise. (TA.) [See also an ex. voce اِرْتَغَى, in art. رغو.] b3: اسرّ الفَاتِحَةَ, and بِالفَاتِحَةِ, He recited the Fátihah [or First Chapter of the Kur-án] secretly, or inaudibly: (Msb:) or the latter form of expression is a mistake. (Mgh.) b4: أَسْرَرْتُهُ also signifies نَسَبْتُهُ إِلَى السِّرِّ [which may mean either I attributed it to secrecy, or, like many phrases of this kind, by inversion, I attributed to him secrecy, or mystery]. (Msb.) 5 تسرّر and تسرّى, (M, K,) and ↓ استسرّ, (K,) He took to himself a concubine-slave. (M, * K, * TA.) And تَسَرَّرْتُ جَارِيَةً, and تَسَرَّيْتُهَا, (S,) and ↓ اِسْتَسَرَّيْتُهَا, (TA,) I took to myself a girl, or young woman, as a concubine-slave. (S, * TA.) تَسَرَّرْتُهَا is [said to be] thus changed to تَسَرَّيْتُهَا, (T, S, Msb,) for alleviation of the pronunciation, (Msb,) on account of the three ر s following one another, (T,) being like تَظَنَّنْتُ and تَظَنَّيْتُ. (T, * S.) Lth says that تسرّيت is a mistake; but Az says that it is correct. (TA.) ↓ اِسْتَسَرَّنِى

occurs in a trad. as signifying He took me to himself as a concubine-slave; but by rule one should say تَسَرَّرَنِى, or تَسَرَّانِى: as to ↓ استسرّنى, it [more properly] signifies “ He revealed to me his secret. ” (TA.) b2: تَسَرَّرَ فُلَانٌ بِنْتَ فُلَانٍ [as though signifying Such a one took to himself the daughter of such a one as a concubine-slave] is said when a man of low birth takes as his wife a woman or girl of high birth because of the abundance of his property and the littleness of hers. (M.) 6 تسارّوا They spoke, or discoursed, secretly together; acquainted one another with secrets. (S, K.) [See also 3.]

A2: تسارّإِلَى ذٰلِكَ (tropical:) He experienced pleasure, or delight, at that: as, for instance, at his scratching a part of his body, or pressing, or kneading, it; and at a thing disliked by another person. (A, TA.) [But I am in some doubt as to the correctness of this, and incline to think that it is a mistake for ↓ استسرّ.]10 استسرّ He, or it, became concealed; or he, or it, concealed himself or itself: (K:) it (a thing, or an affair,) became hidden or concealed or secret: (A, Msb:) it (the moon) became concealed (S, M, A, TA) by the light of the sun, (TA,) [i. e. by its proximity to the sun,] for one night, or for two nights. (AO, S.) A2: استسرّهُ He took extraordinary pains in concealing it, or keeping it secret. (TA.) b2: See also 5, in four places. b3: اِسْتَسَرَّنِى He revealed to me his secret. (TA.) A3: See also 1; and see 6, last sentence.

سَرٌّ A man who rejoices, or gladdens, another; or makes him happy; (S, K;) [and so ↓ سَارٌّ:] fem. سَرَّةٌ; with which ↓ سَارَّةٌ is syn. (Lh, M, K.) You say رَجُلٌ بَرٌّ سَرٌّ A man who treats with goodness and affection and gentleness, and rejoices &c., (S, K, TA,) his brethren: (TA:) pl. بَرُّونَ سَرُّونَ. (S, K.) سُرٌّ: see سُرُورٌ: A2: and سِرٌّ, last sentence but one.

A3: It is also a contraction of سُرُرٌ, pl. of سَرِيرٌ. (Sb, M.) A4: Also, and ↓ سِرَرٌ, (S, M, K,) and ↓ سَرَرٌ, (S, K, in the CK سُرَر,) The navel-string of a child; i. e. the thing that the midwife cuts off from the navel (سُرَّة) of a child; (S, K;) the thing that hangs from the navel (سُرَّة) of a newborn child, and that is cut off: or ↓ سِرَرٌ signifies the part that is cut off thereof, and that goes away: (M:) pl. (of سِرَرٌ, S, [or of سُرٌّ or سَرَرٌ,]) أَسِرَّةٌ, (Yaakoob, S, M, K,) which is extr. (M.) One says, عَرَفْتُ ذٰلِكَ قَبْلَ أَنْ يُقْطَعَ سُرُّكَ [I knew that before thy navel-string was cut]: one should not say سُرَّتُكَ; for the سُرَّة is not cut. (S.) and وَاحِدِ ↓ وَلَدَتْ ثَلَاثَةً فِى سَرَرٍ She brought forth three [boys] consecutively, or one at the heels of another. (M.) [See also سِرٌّ, last sentence.]

سِرٌّ A secret; a thing that is concealed, or suppressed, (S, M, A, Mgh, Msb, K,) in the mind; (TA;) as also ↓ سَرِيرَةٌ: (S, M, A, K:) or the former has the above-mentioned signification, and the latter signifies a secret action, whether good or evil: (Lth:) [and the former, also, a mystery:] pl. of the former, أَسْرَارٌ; (S, M, A, Mgh, Msb, K;) and of the latter, سَرَائِرُ. (S, A, K.) It is said in a prov., مَا يَوْمُ حَلِيمَةَ بِسِرٍّ [The day of Haleemeh is not a secret]: applied to anything commonly known: alluding to Haleemeh the daughter of El-Hárith the son of Aboo-Shemir El-Ghassánee; for, when her father sent an army to El-Mundhir the son of Má-es-Semà, she took forth for the soldiers some perfume in a vessel (مِرْكَن), and perfumed them with it. (S.) [You say also, هُوَ مَوْضِعُ سِرِّى He is the depositary of my secret, or secrets.] The words of the Kur [lxxxvi. 9] ↓ يَوْمَ تُبْلَى السَّرَائِرُ signify In the day wherein the secret tenets and intentions shall be tried and revealed: (Jel:) or by السرائر is here meant fasting, and prayer, and alms-giving, and ablution on account of the pollution termed جَنَابَة. (TA.) [See also a verse cited in the third paragraph of art. عرض.] b2: A thing that is revealed, appears, or is made manifest: thus it has two contrary significations. (MF.) b3: السِّرُّ [for مَحَلُّ السِّرِّ, (assumed tropical:) The heart; the mind; the recesses of the mind; the secret thoughts; the soul;] is a syn. of الضَّمِيرُ. (K in art. ضمر. [See also سَرِيرَةٌ.]) [لَا تُتْعِبْ سِرَّكَ (assumed tropical:) Weary not thy heart, or mind, is a common modern phrase. And one says, of a deceased holy man, قَدَّسَ اللّٰهُ سِرَّهُ (assumed tropical:) May God sanctify his soul.] b4: سِرٌّ also signifies Secrecy; privacy; contr. of عَلَانِيَةٌ. (S in art. علن.) Yousay سِرًّا وَعَلَانِيَةً [Secretly and openly; or privately and publickly]. (Kur ii. 275, &c.) b5: Concealment. (S.) b6: Suppression; contr. of إِعْلَانٌ. (Msb.) [So in the phrase تَكَلَّمَ سِرًّا He spoke with a suppressed, or low, voice; softly.] b7: [One having private knowledge of a thing. Yousay,] فُلَانٌ سِرُّ هٰذَا الأَمْرِ (assumed tropical:) Such a one has [private] knowledge of this thing. (TA.) b8: (tropical:) The penis (T, S, M, K) of a man: (T:) and (tropical:) the vulva, or external portion of the organs of generation, of a woman. (K.) One says, اِلْتَقَى السِّرَّانِ (tropical:) The two pudenda met. (A.) b9: (tropical:) Concubitus. (AHeyth, S, Mgh, K.) b10: (tropical:) Marriage: (M, A, Msb, K:) pl. أَسْرَارٌ. (TA.) You say, وَاعَدَهَا سِرًّا (tropical:) He promised her marriage, she promising him the same. (A.) So, accord. to some, in the Kur ii.

235. (TA.) b11: (tropical:) Plain declaration of marriage: (K:) i. e., a man's offering himself in marriage to a woman during her عِدَّة: so expl. as occurring in the Kur ubi suprà: (TA:) or a man's demanding a woman in marriage during her عِدَّة. (Mujáhid.) b12: (tropical:) Adultery, or fornication: (AHeyth, (K:) so, accord. to Aboo-Mijlez and El-Hasan, in the Kur ubi suprà. (TA.) Hence the saying, لَا يُرْجَى مِنْ وَلَدِ السِّرِّ بِرٌّ (tropical:) One does not hope for filial piety from the offspring of adultery, or fornication. (TK.) b13: (assumed tropical:) Origin; syn. أَصْلٌ; (M, K;) as in the phrase هُوَ كَرِيمُ السِّرِّ كَثِيرُ البِرِّ He is of generous origin, of much filial piety. (TK.) b14: (assumed tropical:) The commencement, or first night, of a lunar month: (K, TA:) or its middle; (K;) app. meaning what are called الأَيَّامُ البِيضُ: (TA:) but Az says, I know it not in this sense. (IAth.) b15: (assumed tropical:) The interior of anything; its heart. (K.) Whence سِرُّ الشَّهْرِ and اللَّيْلِ (assumed tropical:) [The middle of the lunar month and of the night]. (TA.) b16: The marrow of anything. (TA.) b17: (tropical:) The pure, or choice, or best, part of anything. (Fr, M, K.) You say, أَعْطَيْتُكَ سِرَّهُ (tropical:) I gave thee the pure, or choice, or best, part of it. (A.) b18: (tropical:) The pure, or genuine, quality of race, or lineage: (S, A, K:) its best quality: (S, K:) and the middle sort thereof; (S;) and of rank, or quality, or the like: (M:) as also ↓ سَرَارٌ and ↓ سَرَارَةٌ. (M, K.) One says, هُوَ فِى سِرِّ قَوْمِهِ (tropical:) He is of the best [in race or family] of his people: (TA:) or of the middle sort of them. (S.) b19: (tropical:) The low, or depressed, part of a valley: (K:) the best, (S, K,) or most fruitful, (As, M, TA,) part thereof: (As, S, M, K:) as also ↓ سَرَارٌ (M, K) and ↓ سَرَارَةٌ (As, S, M, K) and ↓ سُرَّةٌ: (M, K:) or the last signifies the middle of a valley: (S:) the pl. of سِرٌّ is سِرَرٌ and سُرُورٌ (M) and أَسِرَّةٌ, like as أَقِنَّةٌ is of قِنٌّ, (S,) or the last is pl. of ↓ سَرَارٌ, like as أَقْذِلَةٌ is of قَذَالٌ; (M;) and that of ↓ سَرَارَةٌ is ↓ سَرَارٌ, (S,) or [this is a coll. gen. n., and the pl. is] سَرَائِرُ: (M:) also

↓ سُرَّةٌ (assumed tropical:) the middle of a city: and أَسِرَّةٌ the middles of meadows. (TA.) And أَرْضٌ سِرٌّ (assumed tropical:) Fruitful, good, land; (M, K;) as also ↓ سَرَّآءُ. (K, * TA.) b20: Also (assumed tropical:) Goodness; excellence. (Msb.) b21: Also, and ↓ سُرٌّ, (M, K,) and ↓ سِرَرٌ, (S, M, K,) and ↓ سُرُرٌ, (K,) and ↓ سِرَارٌ, (S, M, K,) A line of the palm of the hand, (M, K, *) and of the face, (M,) and of the forehead: (S, M, Mgh:) pl. (of سِرٌّ, TA, or of ↓ سِرَارٌ, S) أَسِرَّةٌ, (M, TA,) and (of the same, K, or of ↓ سِرَرٌ, S, Mgh) أَسْرَارٌ; (S, M, Mgh, K;) and pl. pl., [i. e. pl. of أَسْرَارٌ,] أَسَارِيرُ: (S, M, (Mgh, K:) this last, accord. to AA, signifies the lines in the forehead, from the shrivelling of the skin; and its sing. is ↓ سَرَرٌ: (TA:) some also apply the pl. أَسِرَّةٌ to (tropical:) lines, or streaks, of herbage; as being likened to the lines of the hand and of the face, but this is not of valid authority: (M:) and أَسَارِيرُ (as pl. of أَسْرَارٌ, which is pl. of سِرَرٌ, TA) also signifies the beauties of the face, and of the cheeks, and of the elevated parts of the cheeks. (K, TA.) b22: وُلِدَ لَهُ ثَلَاثَةٌ عَلَى سِرٍّ, (K,) and عَلَى

وَاحِدٍ ↓ سِرَرٍ, (K, * TA,) means Three children were born to him, whose navel-strings were cut in a similar manner, without any female among them. (K. [See also سُرٌّ.]) سُرَّةٌ The navel; i. e. the place from which the navel-string (سُرّ) has been cut off; (S;) the small cavity, or hollow, of the belly, (M, TA,) in the middle thereof; (TA;) what remains of the سِرَر: (M:) [see سُرٌّ:] pl. سُرَرٌ [in the CK erroneously سِرَرٌ] and سُرَّاتٌ. (S, K.) b2: [Hence,] سُرَّةُ الفَرَسِ (assumed tropical:) [The navel of the horse,] the star, of Pegasus, that is in the head of Andromeda. (Kzw.) b3: [Hence likewise] سُرَّةٌ also signifies (assumed tropical:) A perforation in the middle of a jar such as is termed مُزَمَّلَة [q. v.], in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) b4: And (assumed tropical:) The place where the water rests, in the furthest part, of a watering-trough, or tank. (K, TA.) b5: See also سِرٌّ, in two places, in the latter part of the paragraph.

سَرَرٌ a subst. from سَارَّهُ [like its syn. نَجْوَى

from نَاجَاهُ, signifying Secret discourse, or a secret communication, between two persons or parties]. (M.) A2: See also سَرَارُ الشَّهْرِ: A3: and سِرٌّ, last sentence but one: A4: and سُرٌّ, in two places.

A5: Also A pain which a camel suffers in his كِرْكِرَة [or callous projection upon the breast], arising from a gall, or sore: (S, * K:) or sores in the hinder part of the كركرة of a camel, nearly penetrating into his inside, but not mortal: or a disease that attacks the horse: (M:) it is said by Lth to be a pain in the navel; but Az and others say that this is a mistake. (TA.) b2: Also Hollowness of a spear-shaft [&c.]. (S, K.) [See أَسَرُّ.]

سُرُرٌ: see سِرٌّ, last sentence but one: A2: and سُرُورٌ.

A3: It is also a pl. of سَرِيرٌ [q. v.]. (S, M, Msb, K.) سِرَرٌ: see سَرَارُ الشَّهْرِ: A2: and سِرٌّ, last two sentences, in three places: A3: and سُرٌّ, in two places.

A4: Also The coats, or coverings, and earth, that are upon truffles; (S, K;) and ↓ سَرِيرٌ signifies the same, (TA,) or the sand (K, TA) and earth and coats or coverings (TA) upon truffles: (K, TA:) here, and in some copies of the Tekmileh, for كَمْأَة, is put أَكَمَة: (TA:) or both signify the earth that is upon truffles: (M:) or the former signifies the round clod of earth in which a truffle grows: (ISh, TA:) pl. of the former, (ISh, S,) and of ↓ the latter, (TA,) أَسْرَارٌ. (ISh, S, TA.) سَرَارُ الشَّهْرِ and ↓ سِرَارُهُ, (S, M, K,) but the latter is not approved by the lexicologists [in general], (Az,) and ↓ سَرَرُهُ (S, M, K) and ↓ سِرَرُهُ, (M,) and ↓ لَيْلَةُ السِّرَارِ (S) [or السَّرَارِ &c.], The last night of the lunar month: (S, K:) or when the month is twenty-nine, it is the twenty-eighth night; and when the month is thirty, it is the twenty-ninth night: (Fr:) or the night in which the moon becomes concealed by the light of the sun: (M:) sometimes this is the case one night, and sometimes it is two nights. (AO, S.) [See also الدَّعْجَآءُ, voce أَدْعَجُ.]

A2: سَرَارٌ is also syn. with سِرٌّ, in two senses: see سِرٌّ, in the latter part of the paragraph, in four places.

A3: It signifies also [Dates in the unripe state in which they are termed] سَيَابٌ [q. v.]. (K.) سِرَارٌ: see the next preceding paragraph, in two places: A2: and سِرٌّ, last sentence but one, in two places: A3: and مَسَرَّةٌ.

سَرُورٌ: see what next follows.

سُرُورٌ, (S, M, A, Msb,) or ↓ سَرُورٌ, when used as a simple subst., (IAar, Sgh, K,) but this is strange, and, accord. to MF, unknown, whether as a simple subst. or as an inf. n., (TA,) and ↓ سُرٌّ (M, Msb) and ↓ سَرَّآءُ and ↓ تَسُرَّةٌ, (M,) Happiness, or joy, or gladness; syn. فَرَحٌ; (M, K; *) contr. of حُزْنٌ: (S:) or dilatation of the bosom with delight, or pleasure, wherein is quiet or tranquillity or rest of mind, of short or of long continuance; whereas فَرَحٌ is dilatation of the bosom with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures; but فَرَح is sometimes called سُرُور, and vice versâ: (Er-Rághib, TA in art. فرح:) or سُرُورٌ signifies pleasure, or delight, and dilatation of the heart, of which there is no external sign; distinguished from حُبُورٌ, which is cheerfulness, i. e., pleasure, or delight, or dilatation of the heart, which has a visible effect in the aspect. (TA.) A2: Also sing. of ↓ سُرُرٌ, (TA,) which signifies The upper extremities of the stems of plants. (K, TA.) See also مَسَرَّةٌ.

سَرِيرٌ [A couch-frame; a bedstead: a raised couch, or couch upon a frame: a throne:] a thing upon which one lies; syn. مُضْطَجَعٌ: (M, K:) or a thing upon which one sits: (TA:) pl. [of pauc.] أَسِرَّةٌ and [of mult.] سُرُرٌ, (S, M, Msb, K,) and some, for the latter, say سُرَرٌ, as more easy of pronunciation, (S, Msb,) and make the same change in other similar pls., (S,) and he who says صِيْدٌ [for صُيُدٌ, pl. of صَيُودٌ,] says سُرٌّ for سُرُرٌ. (Sb, M.) It is said to be derived from سُرُورٌ, because it generally belongs to persons of ease and affluence and of authority, and to kings. (MF.) b2: Hence, and as an appellation of good omen, (Er-Rághib,) A bier, before the corpse is carried upon it: (K:) when the corpse is carried upon it, it is called [نِعْشٌ and] جَِنَازَةٌ. (TA.) b3: [Hence,] سَرِيرُ بَنَاتِ نَعْشٍ (assumed tropical:) [The bier of BenátNaash;] the seven stars that are upon the neck and breast and two knees of the Greater Bear, resembling a semicircle; [app. τ, η, υ, ø, q, e, and f; (as in Freytag's Lex.;)] also called الحَوْضُ. (Kzw.) b4: [Hence likewise] سَرِيرٌ also signifies (tropical:) Dominion, sovereignty, rule, or authority: and ease, comfort, or affluence: (S, * K: [in some copies of each of which, we find النِّعْمَةُ in the place of النَّعْمَةُ:]) and settled means of subsistence. (M, TA.) You say, زَالَ عَنْ سَرِيرِهِ (tropical:) He ceased to enjoy authority, or power, and ease, comfort, or affluence. (A.) [See also an ex. in a verse cited in art. دغفل.] b5: And (tropical:) The part where the head rests upon the neck: (S, M, K, TA:) pl. أَسِرَّةٌ and سَرَائِرُ. (TA.) A2: See also سِرَرٌ, in two places: A3: and مَسَرَّةٌ.

سَرَارَةٌ: see سِرٌّ, in the latter part of the paragraph, in three places. It signifies also (assumed tropical:) The best of the productive parts of a meadow. (TA.) b2: And hence, (TA,) (assumed tropical:) Pureness, choiceness, or excellence, of anything: (M, K:) pureness, and excellence, of race, or lineage. (S.) It has no verb. (M.) You say, هُوَ فِى سَرَارَةٍ مِنْ عِيشَةٍ (tropical:) [He is in the best condition, or mode, of life]. (A.) And لَهَا عَلَيْهَا سَرَارَةٌ (assumed tropical:) She possesses superiority over her. (Fr.) سَرِيرَةٌ; and its pl. سَرَائِرُ: see سِرٌّ, first and fourth sentences, in three places. b2: Also The heart, or mind. (KL. [And so سِرٌّ, q. v.]) And One's inner man; syn. جَوَّانِىٌّ: opposed to عَلَانِيَةٌ and بَرَّانِىٌّ [q. v.]. (T in art. بر.) سَرَّآءُ Ampleness, or freedom from straitness, of the means, or circumstances, of life; syn. رَخَآءٌ; [or a happy state or condition;] contr. of ضَرَّآءُ; (S;) i. q. ↓ مَسَرَّةٌ and ↓ سَارُورَآءُ [contr. of مَضَرَّةٌ and ضَارُورَآءُ]. (K.) b2: See also سُرُورٌ: b3: and see سِرٌّ, near the end of the paragraph. b4: Also i. q. بَطْحَآءُ [q. v.]. (TA.) سِرِّىٌّ [rel. n. from سِرٌّ; Of, or relating to, anything secret: a secret, or mysterious, thing. b2: And] A man who does things secretly: pl. سِرِّيُّونَ. (M.) سُرِّيَّةٌ A concubine-slave; a female slave whom one takes as a possession and for concubitus; (M;) a female slave to whom one assigns a house, or chamber, in which he lodges her, (S, K,) and whom he takes as a possession and for concubitus: (TA:) of the measure فُعْلِيَّةٌ, (S, M, Mgh, Msb,) from سِرٌّ as signifying “ concubitus,” (S, M, * Mgh, Msb, K,) or as signifying “ concealment,” because a man often conceals and protects her from his wife; (S;) altered from the regular form of a rel. n., (S, M, Msb, K,) by its having damm [in the place of kesr]; (S, Msb;) for the rel. n. is sometimes thus altered, as in the instances of دُهْرِىٌّ from الدَّهْرُ and سُهْلِىٌّ from الأَرْضُ السَّهْلَةُ: (S:) or it is with damm to distinguish it from سِرِّيَّةٌ, which is applied to “ a free woman with whom one has sexual intercourse secretly,” (Msb,) or “ one who prostitutes herself: ” (TA:) or it is from سُرٌّ in the sense of سُرُورٌ; because her owner rejoices in her; (Akh, * S, * Msb;) and if so, it is agreeable with analogy: (Msb:) so says A Heyth; and this is the best that has been said respecting it: (TA:) or it is of the measure فُعُّولَةٌ, from سَرْوٌ, (M, Mgh,) the latter و being changed into ى for euphony, and then the [other] و being incorporated into it and thus becoming ى like it, after which the dammeh is changed into a kesreh because the ى is next to it: (M:) the pl. is سَرَارِىُّ (ISk, S, TA) and سَرَارٍ; (ISk, TA;) the latter, by poetic license. (Ham p. 304.) سِرِّيَّةٌ A free woman with whom one has sexual intercourse secretly, (Msb, TA, *) or who prostitutes herself: (TA:) distinguished from سُرِّيَّةٌ [q. v.]. (Msb, TA.) سُرْسُورٌ Intelligent; knowing; skilful; (S, M, K;) entering much into affairs, (S, K,) by means of his good artifices or artful contrivances. (TA.) You say, هُوَ سُرْسُورُ مَالٍ He is one who manages well, or takes good care of, property, or cattle, (AA, M, * K, * TA,) knowing what is conducive to the good thereof. (AA, TA.) And هُوَ ابْنُ سُرْسُورِهَا He is the knowing with respect to it. (T in art. بنى.) b2: A person beloved, or a friend; a special, or choice, companion; (K;) as also ↓ سُرْسُورَةٌ. (TA.) A2: Also The نَصْل [or spun thread, that has come forth,] of the spindle. (K.) سُرْسُورَةٌ: see the next preceding paragraph.

سَارٌّ; and its fem., with ة: see سَرٌّ.

سَارُورَآءُ: see سَرَّآءُ.

أَسَرُّ An adventive; one abiding among a people to whom he is not related; syn. دَخِيلٌ. (S, K.) Lebeed says, وَجَدِّى فَارِسُ الرَّعْشَآءِ مِنْهُمْ رَئِيسٌ لَا أَسَرُّ وَلَا سَنِيدُ [And my grandfather, the rider of Er-Raashà, was of them; a chief, not an adventive, nor of suspected origin]. (S.) A2: Also a camel having a gall, or sore, in the كِرْكِرَة [or callous projection upon the breast]: (S:) or having a pain therein, arising from a gall, or sore: (K:) or having sores in the hinder part thereof, nearly penetrating into his inside, but not mortal: or having the disorder termed ضَبٌّ, which is a tumour in the breast: (M:) fem. سَرَّآءُ. (M, K.) [See سَرَرٌ.] b2: زَنْدٌ أَسَرُّ A زند [or piece of stick, or wood, for producing fire,] that has become hollow [by wear]. (AHn, S, M, K. [See 1, near the end of the paragraph.]) And قَنَاةٌ سَرَّآءُ A hollow spearshaft. (S, M, K.) تَسُرَّةٌ: see سُرُورٌ.

مَسَرَّةٌ an inf. n. of سَرَّهُ [q. v.] (S, O, K.) b2: [And A cause of سُرُور, i. e. happiness, or joy, or gladness;] a thing whereby one is made happy, or joyful, or glad: pl. مَسَارُّ. (Msb.) b3: See also سَرَّآءُ. b4: Also, [perhaps as being a cause of pleasure,] The extremities of sweet-smelling plants; (M, O, K;) and so ↓ سُرُورٌ: (O, K:) or the latter, the upper halves of the stems of plants; (Lth, M, O; [but see سُرُورٌ;]) properly, the parts of a lotus-plant that are concealed [by the water] and are consequently succulent and soft and beautiful: and ↓ سَرِيرٌ, the root, or lower part, of a lotusplant, whereon it rests: (O:) or this last, the pith of the lotus-plant; (M, K;) and so ↓ سِرَارٌ: (TA:) [accord. to Az,] اِبْنُ المَسَرَّةِ signifies the branch [or sprig] of رَيْحَان [or of a sweetsmelling plant]. (T in art بنى.) مِسَرَّةٌ An instrument in which one speaks secretly, like a طُومَار [i. e. a roll, or scroll] (S, K) &c. (TA.) مَسْرُورٌ Happy, or joyful, or glad; or affected with سُرُور [q. v.]. (S, TA.) A2: Having the navel-string cut. (TA, from a trad.) b2: And with ة, applied to the kind of jar termed مُزَمَّلَة, Having a سُرَّة, meaning a perforation in the middle, in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) وَقَفْتُ عَلَى مُسْتَسَرِّهِ I became acquainted with his hidden, or secret, affair. (A, * TA.)