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زلم

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Form 1زَلَمَ3 senses · 1 main
muḍāriʿـُيَفْعُلُmaṣdarزَلْمٌ

Core sense — he cut off someone's nose; he made his gift small; he filled a troughgenerated

1.1

He cut off someone's nose..

[And apparently anything projecting, or prominent: see form 2, and see also form 8.]

1.1.1figurative · مجاز — inferred

He made his gift little, or small, in quantity. [As though he cut something off it.]

In [some of the copies of] the S, [but not in mine,] زلّم.

1.1.2

He filled a watering-trough, or tank, or a vessel.

Also زلّم, maṣdar تَزْلِيمٌ.

Show Lane's original text
, (aor. زَلُمَ , inf. n. زَلْمٌ , TK,) He cut off one's nose [and app. anything projecting, or prominent: see 2: and see also 8]. (ISh, K.) He made his gift little, or small, in quantity or amount; (S, K;) [as though he cut off something from it;] in [some of the copies of] the S, [but not so in mine,] زلّم . (TA.) He filled (S, K) a water-ing-trough, or tank, (S,) or a vessel; (K;) as also زلّم , inf. n. تَزْلِيمٌ . (AHn, K.)
Form 2زلّم السَّهْمَ3 senses · 1 main
maṣdarتَزْلِيمٌ

Core sense — he pared the arrow and shaped it well; he rounded the mill-stonegenerated

2.1its edges were pared off—زُلِّمَ

He cut, or pared, the arrow and made its shape and workmanship good: [he shaped it well:] or he made it even and supple..

he made the mill-stone round, taking from its edges—زلّم الرَّحَى

Said of anything.

Dhu-r-Rummeh says: [Like the mill-stones of Rakd (a mountain so called) which the picks have rounded by taking from their edges]

shāhid
كَأَرْحَآءِ رَقْدٍ زَلَّمَتْهَا المَنَاقِرُ

. He likens the camel's foot to a mill-stone from the edges of which the مَعَاوِل have taken, and which they have made even.

I cut the stone and prepared it properly for a mill-stone—زَلَّمْتُ الحَجَرَ
2.1.1

See also form 1, in two places.

2.1.2figurative · مجاز — inferredhe fed him badly, so that his body became small—زلّم غِذَآءَهُ
Show Lane's original text
, (S, K, *) inf. n. تَزْلِيمٌ , (K,) He cut [or pared] the arrow, and made its proportion or conformation, and its workmanship, good: (S:) [he shaped it well:] or he made it even and supple. (K.) And زُلِّمَ is said of anything as meaning Its edges were pared off. (TA.) [Hence,] زلّم الرَّحَى He made the mill-stone round, and took from its edges. (K.) Dhu-r-Rummeh says, 1 [Like the mill-stones of Rakd (a mountain so called) which the picks have rounded by taking from their edges]: he likens the foot of the camel to a mill-stone from the edges of which the مَعَاوِل have taken, (S, TA,) and which they have made even. (TA.) And زَلَّمْتُ الحَجَرَ signifies I cut the stone, and prepared it properly for a millstone. (TA.) كَأَرْحَآءِ رَقْدٍ زَلَّمَتْهَا المَنَاقِرُ See also 1, in two places. زلّم غِذَآءَهُ He made his food, or nutriment, bad, [i. e. fed him ill,] (K, TA,) so that his body became small. (TA.)
Form 8اِزْدَلَمَ1 sense

Core sense — he cut off someone's head; he cut off someone's nose entirelygenerated

8.1

He cut off someone's head.

He cut off someone's nose entirely.

Show Lane's original text
He cut off one's head. (ISh, K.) And He extirpated one's nose. (K.)

Derived nouns 12

Nounزَلْمٌ1 sense

Core sense — the proportion, or cut, of a thinggenerated

1

Or زُلْمٌ, from which comes the phrase هُوَ العَبْدُ زَلْمًا: see زَلْمَة.

Show Lane's original text
or زُلْمٌ , whence the phrase هُوَ العَبْدُ زَلْمًا : see زَلْمَة .
Nounزَلَمٌ4 senses · 3 main

Core sense — an arrow without head or feathers, used for divination; a cloven hoofgenerated

1an arrow without a head and without feathers—زُلَمٌ

Plural أَزْلَامٌ, which was applied to those [divining-] arrows by which the Arabs in the Time of Ignorance sought to know what was allotted to them.

They were arrows on which the Arabs in the Time of Ignorance wrote “Command” and “Prohibition”; or on some of which was written “My Lord has commanded me”, and on some “My Lord has forbidden me”; or they were three arrows, on one of which was written “My Lord has commanded me”, on another “My Lord has forbidden me”, and the third was blank.

They put them in a receptacle, and when any one of them wanted to make a journey, or to satisfy a want, or to carry out some affair, he put his hand into that receptacle and took out an arrow. If the arrow with “Command” [or “My Lord has commanded me”] came out, he went to accomplish his purpose; but if the one with “Prohibition” [or “My Lord has forbidden me”] came out, he refrained; and if the blank came out, they shuffled them a second time.

Or, as some say, the ازلام were white pebbles, on which they wrote in this way, and by which they sought to know what was allotted to them as explained above.

Az: the ازلام were arrows that belonged to Kureysh in the Time of Ignorance, on which were written “He has commanded” and “He has forbidden”, and “Do” and “Do not”; they had been well shaped and made even, and were placed in the Kaabeh, the ministers of the House taking care of them.

When a man wanted to go on a journey, or to marry, he came to the minister and said, “Take out for me a زلم”; the minister would take it out and look at it, and if the arrow of command came out, he went to do what he had intended, but if the arrow of prohibition came out, he refrained from what he wanted to do.

[It is said that] there were seven of the arrows so called with the minister of the Kaabeh, having marks on them and used for this purpose; and sometimes a man had two such arrows, which he put into his sword-case, and when he wanted to learn what was allotted to him he took one of them out.

Some say that the أَزْلَام are the arrows of the game called المَيْسِر, but this is a mistake.

Seeking to learn what is allotted to one by means of the ازلام is forbidden in the Kur 5:4.

Qur’ān 5:1 approximate — somewhere between 5:1 and 5:31 Lane cites “Kur v. 4”
Lane cites “Bd in v. 4” — a commentary, not the verse; no modern number is given
Lane cites “Jel in v. 4” — a commentary, not the verse; no modern number is given
Qur’ān 5:3 located by this root inside the range Lane’s citation allows
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَـٰمِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًا ۚ فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1figurative · مجاز — inferredthe legs of the [wild] ox or cow—أَزْلَامُ البَقَرَةِ

Likened to the arrows called ازلام because of their slenderness; or, according to the A, because of their strength and hardness.

a strong and light, or active, boy—زَلَمٌ

Plural as above. [Apparently because] a poet likens such a boy to an arrow of the kind so called.

2

Both words — the second on the authority of Kr — also mean a cloven hoof; according to some, peculiarly of the ox-kind; or the [projecting] thing that is behind it. Plural as above.

3

The second of the two words, or each of them, also means [the hyrax Syriacus,] one of the [animals called] وِبَار [plural of وَبْرٌ]. Plural as above.

Show Lane's original text
and زُلَمٌ An arrow without a head and without feathers: pl. أَزْلَامٌ : (S, Mgh, Msb, K:) which was applied to those [divining-] arrows by means of which the Arabs in the Time of Ignorance sought to know what was allotted to them: (S, K:) they were arrows upon which the Arabs in the Time of Ignorance wrote “ Command ” and “ Prohibition; ” (Mgh, Msb;) or upon some of which was written “ My Lord hath commanded me; ” and upon some, “ My Lord hath forbidden me; ” (Har p. 465;) or they were three arrows; upon one of which was written “ My Lord hath commanded me; ” and upon another, “ My Lord hath forbidden me; ” and the third was blank; (Bd in v. 4;) and they put them in a receptacle, (Mgh, Msb,) and when any one of them desired to make a journey, or to accomplish a want, (Mgh,) or when he desired to perform some affair, (Msb,) he put his hand into that receptacle, (Mgh, Msb,) and took forth an arrow; (Msb;) and if the arrow upon which was “ Command ” [or “ My Lord hath commanded me ” (Har ubi suprà)] came forth, he went to accomplish his purpose; but if that upon which was “ Prohibition ” [or “ My Lord hath forbidden me ” (Har)] came forth, he refrained; (Mgh, Msb;) and if the blank came forth, they shuffled them a second time: (Bd ubi suprà:) or, as some say, the ازلام were white pebbles, upon which they thus wrote, and by means of which they sought to know what was allotted to them in the manner expl. above: (Har ubi suprà:) or, accord. to Az, the ازلام [were arrows that] belonged to Kureysh, in the Time of Ignorance, upon which were written “ He hath commanded ” and “ He hath forbidden, ” and “ Do thou ” and “ Do thou not; ” they had been well shaped ( زُلِّمَتْ ) and made even, and placed in the Kaabeh, the ministers of the House taking care of them; and when a man desired to go on a journey, or to marry, he came to the minister, and said, “ Take thou forth for me a زلم ; ” and thereupon he would take it forth, and look at it; and if the arrow of command came forth, he went to accomplish that which he had purposed to do; but if the arrow of prohibition came forth, he refrained from that which he desired to do: [it is said that] there were seven of the arrows thus called with the minister of the Kaabeh, having marks upon them, and used for this purpose: (Jel in v. 4:) and sometimes there were with the man two such arrows, which he put into his sword-case; and when he desired to seek the knowledge of what was allotted to him, he took forth one of them. (TA.) Some say that the أَزْلَام are The arrows of the game called المَيْسِر : but this is a mistake. (TA.) The seeking to obtain the knowledge of what is allotted to one by means of the ازلام is forbidden in the Kur v. 4. (TA.) Hence, أَزْلَامُ البَقَرَةِ The legs of the [wild] ox or cow: likened to the arrows called ازلام because of their slenderness: or, accord. to the A, because of their strength and hardness. (TA.) [Hence, likewise,] the former of the two words ( زَلَمٌ ) signifies also A strong and light or active boy: pl. as above: (TA:) [app. because] a poet likens [such] a boy to an arrow of the kind thus called. (S, TA. *) Also, both words, (K,) the latter on the authority of Kr, (TA,) A cloven hoof: (K:) accord. to some, peculiarly of the ox-kind: (TA:) or the [projecting] thing that is behind it: (S, K:) pl. as above. (K, * TA.) And the latter of the same two words, (AA, S,) or each of them, (K,) [The hyrax Syriacus;] one of the [animals called] وِبَار [pl. of وَبْرٌ ]: pl. as above. (AA, S, K.)
Nounزُلَمٌ1 sense

Core sense — an arrow without a head and without feathersgenerated

1

See the preceding entry throughout.

Show Lane's original text
: see the next preceding paragraph, throughout.
Nounهُوَالعَبْدُ زَلْمَةً1 sense

Core sense — he is one whose cut is that of the slave, a true slavegenerated

1figurative · مجاز — inferred

It is also said as زُلْمَةً, زَلَمَةً, and زُلَمَةً [the last omitted in some copies of the K], and also with ن in place of the ل; see art. زنم.

He is one whose proportion, or conformation, or whose cut, is that of the slave; or he is the slave in truth; or he resembles the slave as though he were he.

It is as though one said هو العبد مَزْلُومًا, that is, he is the slave, created so by God, so that everyone who looks at him sees the characteristics of the slaves stamped on him.

Meyd: it is a proverb applied to one who is low, ignoble, or mean.

One says this in disapproval.

In the same way one says of the female slave [هِىَ الأَمَةُ زَلْمَةً etc.].

As said هُوَ العَبْدُ زَلْمَةُ, using the nominative case, without tanwīn; but IAar said هو العبد زَلْمَةً, using the accusative case, with tanwīn — so in the handwriting of 'Abd-Es-Selám El-Basree.

Lh: one says هٰذَا العَبْدُ زَلْمًا يَا فَتَى, or زُلْمًا with damm, meaning: this is the slave in proportion, or conformation, and in cut, young man; or, as some say, the meaning is “truly”.

Show Lane's original text
and زُلْمَةً and زَلَمَةً and زُلَمَةً , [the last omitted in some copies of the K,] (S, K,) and also with ن in the place of the ل , (S and K in art. زنم ) He is one whose proportion, or conformation, (S, K,) or whose cut, (K,) is that of the slave: (S, K:) or he is the slave in truth: (Ks, S:) or he resembles the slave as though he were he: (Lh, K:) it is as though one said, هو العبد مَزْلُومًا , i. e. he is the slave, being thus created by God, so that every one who looks at him sees the characteristics of the slaves impressed upon him: and it is a prov. applied to him who is low, ignoble, or mean: (Meyd:) [i. e.,] one says thus in disapproval ( فى النكرة [i. e. فِى النَّكَرَةِ ] or فى النَّكِرَةِ ): (Lh: so in different copies of the S:) and in like manner one says of the female slave [ هِىَ الأَمَةُ زَلْمَةً &c.]: (Lh, S, K:) As said, هُوَ العَبْدُ زَلْمَةُ , using the nom. case, without tenween; but IAar said, هو العبد زَلْمَةً , using the accus. case, with tenween: so in the handwriting of 'Abd-Es-Selám El-Basree: (TA:) and accord. to Lh, one says, هٰذَا العَبْدُ زَلْمًا يَا فَتَى , (so in some copies of the S,) or زُلْمًا , (so in other copies of the S, and in the TA,) with damm, (TA,) meaning This is the slave in proportion, or conformation, and in cut, O young man: (S, TA:) or, as some say, the meaning is, truly. (TA.)
Nounزُلْمَة1 sense

Core sense — the proportion, or cut, of a thinggenerated

1

See the preceding entry.

Show Lane's original text
: see the next preceding paragraph.
Nounزَلَمَةٌ2 senses

Core sense — a kind of wattle hanging from the throat of a she-goatgenerated

1[a kind of wattle]; the زَنَمَتَانِ of the she-goat—زَلَمَتَا العَنْزِ

Kh: زَلَمَةٌ is a thing belonging to goats, hanging from their حُلُوق [here meaning throats, externally,] like the [kind of ear-ring called] قُرْط, the animal having two of these things.

If it belongs to the ear, it is called زَنَمَةٌ, with ن.

See also أَزْلَمُ.

2

See also زَلْمَة.

Show Lane's original text
[A kind of wattle]: زَلَمَتَا العَنْزِ means the زَنَمَتَانِ of the she-goat: (K:) or, accord. to Kh, زَلَمَةٌ signifies a certain appertenance of goats; a thing hanging from their حُلُوق [here meaning throats, externally,] like the [kind of ear-ring called] قُرْط ; the animal having two of such things: if an appertenance of the ear, it is called زَنَمَةٌ , [q. v.,] with ن . (S, TA.) See also أَزْلَمُ . See also زَلْمَة .
Nounزُلَمَة1 sense

Core sense — a kind of wattle on the throat of a goatgenerated

1

See زَلْمَة.

Show Lane's original text
: see زَلْمَة .
Nounزَلِيمٌ1 sense

Core sense — an arrow pared and well shapedgenerated

1

See مُزَلَّمٌ.

Show Lane's original text
: see مُزَلَّمٌ .
Nounنَاىٌ زُلَامِىٌّ1 sense

Core sense — a reed-pipe, or flute, of a certain kindgenerated

1

See زُنَامِىٌّ in art. زنم.

Show Lane's original text
: see زُنَامِىٌّ , in art. زنم .
Nounأَزْلَمُ4 senses · 1 main

Core sense — having the end of the ear cut; the mountain-goat; hard time, or fortunegenerated

1[applied to a camel] having the end of the ear cut—مُزَلَّمٌ

Also [أَزْنَمُ and زَنِمٌ and] مُزَنَّمٌ.

A [portion termed] زَلَمَة or زَنَمَة is left hanging to it.

This is done only to camels of generous race, and to sheep or goats.

The feminine of the first is زَلْمَآءُ; see also زَنِمٌ.

أَزْلَمُ, feminine as above, is applied to a goat, meaning having what are termed زَلَمَتَانِ [dual of زَلَمَةٌ, explained above].

1.1the mountain-goat—الأَزْلَمُ الجَدَعُ

This agrees with the original meaning; and so المُزَلَّمُ. [In the CK, وَ is wrongly left out between the words الوَعِلُ and الصَّغِيرُ الجُثَّةِ.]

the female mountain-goat—الزَّلْمَآءُ
1.2figurative · مجاز — inferredtime, or fortune, that is hard, or rigorous, in its course, full of trials and deaths—الازلم الجذع

So called because it is [as though it were] always جَذَع, not becoming old.

time, or fortune, destroyed it—أَوْدَى بِهِ الأَزْلَمُ الجَذَعُ

Yaakoob: so called because deaths hang upon it, and follow it.

They also said الأَزْنَمُ الجَذَعُ in the same meaning, of a thing that has gone and passed, and of which one has despaired. [See also art. جذع.]

1.3the female of the hawk kind—الزَّلْمَآءُ
Show Lane's original text
(K) and مُزَلَّمٌ , (A'Obeyd, K,) as also [ أَزْنَمُ and زَنِمٌ and] مُزَنَّمٌ [applied to a camel], (TA,) Having the end of the ear cut, (A'Obeyd, K,) a [portion termed] زَلَمَة or زَنَمَة being left [hanging] to it: (A'Obeyd, TA:) this is done only to camels of generous race, (A'Obeyd, K,) and to sheep or goats: the fem. of the first is زَلْمَآءُ : (K:) [see also زَنِمٌ : or] أَزْلَمُ , fem. as above, is applied to a goat, as meaning having what are termed زَلَمَتَانِ [dual of زَلَمَةٌ expl. above]. (S.) الأَزْلَمُ الجَدَعُ signifies The mountain-goat; (K;) agreeably with the original meaning; (TA;) and so المُزَلَّمُ : (K: [in the CK, وَ is erroneously omitted between the words الوَعِلُ and الصَّغِيرُ الجُثَّةِ :]) and الزَّلْمَآءُ signifies The female mountain-goat. (Kr, K.) And also, i. e. الازلم الجذع , (K,) because it is [as though it were] always جَذَع , not becoming old, (TA,) Time, or fortune, (S, K,) that is hard, or rigorous, (K,) in its course, (TA,) abounding with trials (K) and deaths: accord. to Yaakoob, so called because deaths hang upon it, and follow it. (TA.) They said, أَوْدَى بِهِ الأَزْلَمُ الجَذَعُ and الأَزْنَمُ الجَذَعُ , [q. v.] i. e. Time, or fortune, [&c.,] destroyed it; relating to a thing that has gone, and passed, and of which one has despaired. (TA.) [See also art. جذع .] الزَّلْمَآءُ also signifies The female of the hawk kind. (Kr, K.)
Nounمُزَلَّمٌ7 senses · 1 main

Core sense — pared and well shaped, said of an arrow; small in body; light, or shortgenerated

1

Applied to an arrow, like زَلِيمٌ: cut, or pared, and made good in shape and workmanship [well shaped]; or made even and supple.

In the same way the first of the two, with ة, is applied to a staff.

1.1

See also أَزْلَمُ, in two places.

1.2figurative · مجاز — inferredshort [as though cropped] in the tail—مُزَلَّمٌ
1.3figurative · مجاز — inferred

Small in body. [In the CK, وَ is wrongly left out before the words explaining this meaning.]

And so مُزَنَّمٌ; and the first of the two: made small in the body by being badly fed; or simply badly fed.

1.4figurative · مجاز — inferred

Applied to a man: light, or, like مُقَذَّذٌ, made light in form, figure, or person — so says ISk; or short, light, or active, and ظَرِيف [apparently meaning either elegant in form, or clever], likened to a small arrow.

And, with ة, applied to a woman, meaning not tall; like مُقَذَّذَةٌ.

1.5figurative · مجاز — inferred

Applied to a horse: of middling make; مُقْتَدِرُ الخَلْقِ or مُقْتَدَرُ الخلق, so explained in the M.

1.6figurative · مجاز — inferred

Small [or scanted]; applied to a gift.

Show Lane's original text
, applied to an arrow, (S, K, TA,) like زَلِيمٌ , (S, K,) Cut [or pared], (ISk, S,) and made good in its proportion or conformation, and its workmanship: (ISk, S, K:) [well shaped:] or made even and supple: (TA:) and in like manner the former, with ة , applied to a staff ( عَصًا ). (S.) See also أَزْلَمُ , in two places. Also (i. e. مُزَلَّمٌ ) Short [as though cropped] in the tail. (ISk, TA.) Small in body: (K: [in the CK, وَ is erroneously omitted before the words explaining this meaning:]) and so مُزَنَّمٌ : (IAar, TA:) and the former, rendered small in the body by being badly fed: (TA:) or [simply] badly fed. (S.) Applied to a man, (S, TA,) Light, (TA,) or, like مُقَذَّذٌ , made light, (S,) in form, figure, or person: so says ISk: (S, TA:) or short, light, or active, and ظَرِيف [app. as meaning either elegant in form, or clever]; (M, K;) likened to a small arrow: (M:) and, with ة , applied to a woman as meaning not tall; like مُقَذَّذَةٌ . (S.) Applied to a horse, Of middling make; مُقْتَدِرُ الخَلْقِ or مُقْتَدَرُ الخلق : (so in different copies of the K:) thus expl. in the M. (TA.) And Small [or scanted]; applied to a gift. (TA.)
Nounمَزْلُومٌ1 sense

Core sense — pared and well shaped, said of an arrowgenerated

1

See زَلْمَة.

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: see زَلْمَة .