سكن

Form 1 · Form 2 · Form 3 · Form 4 · Form 5 · Form 8 · Form Q. Q. 2 · 31 entries · Qur'ānic frequency 69

Form 1سَكَنَ5 senses · 1 main

muḍāriʿـُيَفْعُلُ·ـِيَفْعِلُmaṣdarسُكُونٌ سُكْنَى سَكَنُ

Core sense — he became still, or calm; he dwelt in a place; he trusted to itgenerated

1.1the tears stopped, or ceased to flow—سَكَنَ الدَّمْعُ

Said of a thing that moves: it was, or became, still, motionless, stationary, at rest, quiet, or calm — هَدَأَ (Abu-l-'Abbás) or قَرَّ — after motion. Abu-l-'Abbás: its motion ceased, or went away. The same is said of a man and of a beast.

Also said of anything such as wind, heat, cold and the like; of rain; of pain; of anger: it was, or became, still, calm, quieted, or appeased; it died away, passed away, or ceased to be; it lessened or subsided, becoming light or gentle. And said of a man or beast, and of a voice or sound: he, or it, was, or became, still, or silent.

الدَّمُ is used in the same way, of blood, both meaning رَقَأَ; mentioned in the article on رقاٌ.

it passed away from him, it left him—سَكَنَ عَنْهُ

Said of heat, cold, pain and the like.

the fire went out, or died down; it ceased to blaze—سَكَنَتِ النَّارُ

1.1.1

Hence, said of a letter: it was, or became, sākin, that is, without a vowel immediately following it; the opposite of تَحَرَّكَ.

1.1.2he trusted to it, or relied on it, so as to be easy, or quiet, in mind—سَكَنَ إِلَيْهِ

as in the Kur 7:189 and 30:20; سَكِنَ is also given, but this is either a mistake or rare. Maṣdar سُكُونٌ and سَكَنٌ.

The same as رَكَنَ إِلَيْهِ and اِطْمَأَنَّ إِلَيْهِ and اِعْتَمَدَ عَلَيْهِ and وَثِقَ بِهِ; and he inclined to it, مَالَ إِلَيْهِ; and he became familiar with it, اِسُتَأْنَسَ بِهِ and أَلِفَ. Said of a thing.

he trusted to her, or relied on her, so as to be easy, or quiet, in mind—سَكَنَ إِلَيْهَا

. The same as اِطْمَأَنَّ إِلَيْهَا and مَالَ إِلَيْهَا and اِسْتَأْنَسَ بِهَا and أَلِفَ. Said of his wife.

Lane cites “Bd in vii. 189” — a commentary, not the verse; no modern number is given

Lane cites “Bd in xxx. 20” — a commentary, not the verse; no modern number is given

1.1.3he inhabited, or dwelt in, the house, or the place—سَكَنَ الَّدارَ

Also فِى الدَّارِ and بِالمَكَانِ.; maṣdar سُكْنَى and سُكُونٌ and سُكْنٌ; or سُكْنَى is a simple noun, and the maṣdar is سكن.

The latter is apparently سَكَنٌ, since the verb in this case is said to be like طَلَبَ, whose unaugmented maṣdar is طَلَبٌ; but I have not found this elsewhere, and what is generally used as the maṣdar or quasi-maṣdar of the verb here is سُكْنَى. Or سُكْنَى is a noun in the sense of إِسْكَانٌ, as explained below, or rather it is also a noun in this sense.

وَلَهُ مَا سَكَنَ فِى ٱللَّيْلِ وَٱلنَّهَارِ in the Kur 6:13 is from السُّكْنَى or from السُّكُونُ. If from the first, it means: to Him belongs what takes up its abode in the night and the day — that is, what the night and the day include within their limits. If from السُّكُونُ: what is still, or motionless, and what moves, one of the two opposites being mentioned without the other as enough to show what is meant; apparently meaning creation as a whole, or all created beings. (Abu-l-'Abbás)

1.1.4he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak—سَكَنَ

That is, he became such as is called مِسْكِين.. Also سَكُنَ and اسكن and تسكّن and تَمَسْكَنَ.

Also اسكن and تسكّن and تَمَسْكَنَ: the first of these is the regular form, and the more common and more chaste; the second is irregular, from المِسْكِينُ, like تَمَنْدَلَ from المِنْدِيلُ and تَمَدْرَعَ from المِدْرَعَةُ.

And استكن and اِسْتَكَانَ, of the measure اِفْتَعَلَ, from المَسْكَنَةُ, or from السُّكُونُ with ا added, the vowel of the middle radical letter being thus made full in sound; or it is of the measure اِسْتَفْعَلَ, from الكِينَةُ, meaning “evil state or condition,” or from الكَيْنُ, meaning “the flesh in the interior of the vulva,” because one who is lowly and abject is the most obscure of people.

See also the articles on كون and كين.

Qur’ānic occurrences Form 1 5 shown of 15

6:13

وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

To him belongeth all that dwelleth (or lurketh) in the night and the day. For he is the one who heareth and knoweth all things."

10:67

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَسْمَعُونَ

He it is That hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are signs for those who listen (to His Message).

14:45

وَسَكَنتُمْ فِى مَسَـٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ

"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and We put forth (many) parables in your behoof!"

17:104

وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.

28:73

وَمِن رَّحْمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ لِتَسْكُنُوا۟ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ

It is out of His Mercy that He has made for you Night and Day,- that ye may rest therein, and that ye may seek of his Grace;- and in order that ye may be grateful.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (S, Mgh, L, Msb, K,) aor. سَكُنَ , (L,) inf. n. سُكُونٌ , (S, Mgh, L, Msb, K,) said of a thing, (S, L,) of a thing that moves, (Mgh, Msb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, ( هَدَأَ , Abu-l-'Abbás, L, or قَرَّ , K,) after motion; (Abu-l-'Abbás, L;) its motion [ceased, or] went away; (L, Msb;) and in like manner said of a man, and of a beast: (Abu-l-'Abbás, L:) and said of anything such as wind and heat and cold and the like; of rain; [and of pain;] and of anger; [&c.;] it was, or became, still, calm, tranquillized, appeased, allayed, assuaged, or quelled; [it died away, passed away, or ceased to be: and it remitted, or subsided; became alleviated, light, slight, or gentle:] and said of a man [or beast or the like, and of a voice or sound], he [or it] was, or became, still, or silent. (L.) [Hence,] one says, سَكَنَ الدَّمْعُ , and الدَّمُ , meaning رَقَأَ [The tears, and the blood, stopped, or ceased to flow]. (S and Mgh in art. رقاٌ .) [And one says of heat, and cold, and pain, &c., سَكَنَ عَنْهُ It passed away from him; quitted him. And سَكَنَتِ النَّارُ The fire became extinguished; or became allayed or assuaged; subsided; or ceased to flame or blaze or burn fiercely,] [Hence also, It (a letter) was or became, quiescent; i. e., without a vowel immediately following it; contr. of تَحَرَّكَ .] And سَكَنَ إِلَيْهِ , (Msb, [where the aor. is said to be سَكِنَ , but this is either a mistake or rare, for the aor. accord. to common usage is سَكُنَ , as in the Kur vii.] 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Msb) and سَكَنٌ , (Msb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ ; (S and K &c. in art. ركن ;) and اِطْمَأَنَّ إِلَيْهِ ; (TA in art. طمن ;) [and اِعْتَمَدَ عَلَيْهِ ; and وَثِقَ بِهِ ; &c.; and he inclined to it; syn. مَالَ إِلَيْهِ ; and became familiar with it; syn. اِسُتَأْنَسَ بِهِ , and أَلِفَ ; agreeably with explanations here following;] namely, a thing: (Msb:) and سَكَنَ إِلَيْهَا , aor. سَكُنَ , he trusted to her, or relied upon her, so as to be, or become, easy, or quiet, in mind; &c., as above; syn. اِطْمَأَنَّ إِلَيْهَا ; (Ksh and Bd in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا ; (Ksh in vii. 189, and the same and Bd in xxx. 20;) and اِسْتَأْنَسَ بِهَا , and أَلِفَ ; (Bd in the same two places;) namely, his wife. (Ksh and Bd.) And سَكَنَ الَّدارَ , (S, MA, Mgh, L, Msb, K,) and فِى الدَّارِ , (Mgh, Msb,) and بِالمَكَانِ , (L,) aor. سَكُنَ , (L, Msb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ , (MA,) or سُكْنَى is a simple subst., and the inf. n. is سكن , (Msb, [accord. to which the latter is app. سَكَنٌ , for it is there said that the verb in this case is like طَلَبَ , the unaugmented inf. n. of which is طَلَبٌ , but this inf. n. سَكَنُ I have not found elsewhere, and what is generally used as the inf. n. or quasi-inf. n. of the verb in this case is سُكْنَى ,]) or سُكْنَى is a subst. in the sense of إِسْكَانٌ , as expl. below, (Mgh,) [or rather it is also a subst. in this sense,] He inhabited, or dwelt or abode in, the house [and the place]. (MA, Mgh.) وَلَهُ مَا سَكَنَ فِى ٱللَّيْلِ وَٱلنَّهَارِ , in the Kur [vi. 13], is from السُّكْنَى (Ksh, Bd) or from السُّكُونُ : (Bd:) if from the former, (Ksh, Bd,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAar, Ksh, * Bd, * L, Jel;) meaning, what the night and the day include within their limits: (Ksh, * Bd:) or, if from السُّكُونُ , (Bd,) what is still, or motionless, (Abu-l-'Abbás, Bd, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bd;) app. meaning the creation, collectively, or all created beings. (Abu-l-'Abbás, L.) And سَكَنَ , (L, K,) aor. سَكُنَ , (K,) He became such as is termed مِسْكِين [q. v.]; (L, K;) as also سَكُنَ , (K,) and اسكن , and تسكّن , and تَمَسْكَنَ : (L, K:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as also اسكن , (L,) and تسكّن , and تَمَسْكَنَ ; (S, * L;) the former of these being the regular form, (S, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ ,] like تَمَنْدَلَ from المِنْدِيلُ , and تَمَدْرَعَ from المِدْرَعَةُ ; (S, L;) and استكن , (L, Msb,) and اِسْتَكَانَ , of the measure اِفْتَعَلَ (L, Msb, K) from المَسْكَنَةُ (L, K) or from السُّكُونُ , (Msb,) with ا added, (L, Msb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Msb, K,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ , signifying “ evil state or condition, ” (Msb,) or from الكَيْنُ signifying “ the [piece of] flesh in the interior of the vulva, ” because he who is lowly and abject is the most obscure of mankind. (L. [See also arts. كون and كين .])

Form 2سكّنهُ4 senses · 3 main

maṣdarتَسْكِينٌ

Core sense — he made it still, or calm; he stilled itgenerated

2.1He caused his tears to stop, or cease flowing—سكّن دَمْعَهُ

. He, or it, made a thing still, motionless, stationary, at rest, quiet, or calm; stilled, calmed, appeased, allayed, or quelled anything such as wind, heat, cold, rain, pain, or anger; made it die away, pass away, or cease to be; made it lessen or subside, becoming light or gentle; and made a man or beast, or a voice or sound, become still, or silent. اسكنهُ means the same.

Said of God; that is, أَرْقَأَهُ. Mentioned in the article on رقأ.

2.1.1

And hence, he made a letter sākin, that is, made it to be without a vowel immediately following it; the opposite of حَرَّكَهُ.

2.2the straightening of a cane, or a spear, with fire—تَسْكِينٌ

The cane or spear: صَعْدَة. The fire so used is termed السَّكَن.

2.3

And the constantly riding a light and swift ass, which is termed سُكَيْن.

Show Lane's original text

, (S, L, Msb, K,) inf. n. تَسْكِينٌ , (S, L, K,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (S, * L, Msb, K;) namely, a thing: (S, L, Msb:) [and caused it, namely, anything such as wind, and heat, and cold, and the like, as rain, and pain, and anger, to be, or become, still, or calm; stilled, calmed, tranquillized, appeased, allayed, assuaged, or quelled, it; caused it to die away, pass away, or cease to be: and caused it to remit, or subside; to become alleviated, light, slight, or gentle: and caused him, and it, namely, a man or beast or the like, and a voice or sound, to become still, or silent: (see 1, first sentence:)] and اسكنهُ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ , meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (S and TA in art. رقأ .) [And hence, He made it (a letter) quiescent; i. e., made it to be without a vowel immediately following it; contr. of حَرَّكَهُ .] تَسْكِينٌ also signifies The straightening a cane, or spear, ( صَعْدَة ,) with fire [which is termed السَّكَن ]. (IAar, L, K.) And The constantly riding a light and swift ass which is termed سُكَيْن . (IAar, L, K.)

Form 3ساكنهُ1 sense

maṣdarمُسَاكَنَةٌ

Core sense — he lived near him, he was his neighbourgenerated

3.1

The same as جَاوَرَهُ, meaning he lived in his neighbourhood, or near him. Mentioned in the article on جور.

Show Lane's original text

, inf. n. مُسَاكَنَةٌ , i. q. جَاوَرَهُ [meaning He lived in his neighbourhood, or near to him]. (TA in art. جور .)

Form 4اسكن5 senses · 2 main

Core sense — he made him dwell in a place, he lodged himgenerated

4.1

See sense 1 above, near the end, in two places.

4.2

اسكنهُ: see form 2, first sentence.

4.2.1

Hence, said of poverty: it made him to be little, or seldom, in motion. (Aboo-Is-hák)

4.2.2

And, said of God: He made him to be such as is called مِسْكِين.

4.2.3he made him inhabit the house, or abode; he lodged him in it—اسكنهُ الدَّارَ

Also المَنْزِلَ.

Qur’ānic occurrences Form 4

14:14

وَلَنُسْكِنَنَّكُمُ ٱلْأَرْضَ مِنۢ بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِى وَخَافَ وَعِيدِ

"And verily We shall cause you to abide in the land, and succeed them. This for such as fear the Time when they shall stand before My tribunal,- such as fear the punishment denounced."

14:37

رَّبَّنَآ إِنِّىٓ أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ عِندَ بَيْتِكَ ٱلْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا۟ ٱلصَّلَوٰةَ فَٱجْعَلْ أَفْـِٔدَةً مِّنَ ٱلنَّاسِ تَهْوِىٓ إِلَيْهِمْ وَٱرْزُقْهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَشْكُرُونَ

"O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks.

23:18

وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ

And We send down water from the sky according to (due) measure, and We cause it to soak in the soil; and We certainly are able to drain it off (with ease).

42:33

إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful.

65:6

أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ ۚ وَإِن كُنَّ أُو۟لَـٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ

Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf.

Show Lane's original text

: see 1, near the end, in two places. اسكنهُ : see 2, first sentence. [Hence,] said of poverty, It made him to be little, or seldom, in motion. (Aboo-Is-hák, L, K.) And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, K.) And اسكنهُ الدَّارَ , (S, L, Msb, K,) or المَنْزِلَ , (MA,) He made him [or gave him] to inhabit the house, or abode; (S, * MA, L, * Msb, * K; *) he lodged him therein. (MA.)

Form 5تسكّن1 sense

Core sense — he was, or affected to be, calm, grave, and steadygenerated

5.1

Said of a man: from السَّكِينَةُ; that is, he had, possessed, or affected the quality so called; he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate.

See also Q. Q. 2 below, and sense 1 above, near the end, in two places.

Show Lane's original text

, said of a man, is from السَّكِينَةُ [i. e. He had, or possessed, or affected, the quality thus termed; meaning he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate; &c.]. (L.) See also Q. Q. 2, below: and see 1, above, near the end, in two places.

Form 8استكن1 sense

Core sense — he was, or became, lowly, humble, or submissivegenerated

8.1

And its variant, or synonym, اِسْتَكَانَ: see sense 1 above, near the end.

Show Lane's original text

, and its var. or syn. اِسْتَكَانَ : see 1, near the end.

Form Q. Q. 2تَمَسْكَنَ2 senses · 1 main

Core sense — he affected lowliness, he humbled himselfgenerated

Q. Q. 2.1

He affected to be like, or he imitated, those who are called مَسَاكِين, the plural of مِسْكِينٌ.

Q. Q. 2.1.1he humbled, or abased, himself to his Lord; or he prayed to Him earnestly—تَمَسْكَنَ لِرَبِهِ

See also sense 1 above, near the end, in two places.

تسكّن is like تَمَسْكَنَ.

Show Lane's original text

He affected to be like, or he imitated, such as are termed مَسَاكِين [pl. of مِسْكِينٌ , q. v.]. (IAth, L.) See also 1, near the end, in two places. You say, تَمَسْكَنَ لِرَبِهِ He humbled, or abased, himself to his Lord; or addressed himself with earnest, or energetic, supplication to Him: and تسكّن is like تَمَسْكَنَ . (Lh, L.)

Derived nouns 24

Nounسَكْنٌ4 senses · 1 main

Core sense — the people of a house, a household; the people of a tribegenerated

An ism jamʿ of سَاكِنٌ, as شَرْبٌ is of شَارِبٌ; Akh calls it a plural.

The inhabitants, people, or family of a house or tent; a household.

1.1the collective body of the people of the tribe bound the loads on their beasts and went away—تَحَمَّلَ السَّكْنُ فَذَهَبُوا

And the collective body of the people of a tribe.

1.2

See also سُكْنٌ.

And سُكْنَى.

And see سَآكِنٌ.

Qur’ānic occurrences سَكَن

6:96

فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

He it is that cleaveth the day-break (from the dark): He makes the night for rest and tranquillity, and the sun and moon for the reckoning (of time): Such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.

9:103

خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Of their goods, take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who heareth and knoweth.

16:80

وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَـٰمِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـٰثًا وَمَتَـٰعًا إِلَىٰ حِينٍ

It is Allah Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels); and out of their wool, and their soft fibres (between wool and hair), and their hair, rich stuff and articles of convenience (to serve you) for a time.

Show Lane's original text

A thing, (S, L, Msb, K,) of any kind, (S, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (S, L, Msb, K;) and in like manner, a person, or persons, to whom one trusts, &c.: applied in this sense to a family, or wife, (L, Msb,) as well as to property, (Msb,) &c.: (L, Msb:) and hence [particularly] signifying a wife. (L.) One says, [app. using it in this sense, as seems to be indicated by the context in the S,] فُلَانٌ أْبْنُ السَّكَنِ [Such a one is the son of the سَكَن ]; and As used to say السَّكْنِ : (S, L:) accord. to Ibn-Habeeb, one says سَكَن and سَكْن . (L.) And it is said in the Kur [vi. 96], جَعَلَ أْللَّيْلَ سَكَنًا He hath made, or appointed, the night to be a resource for ease, or quiet. (L.) And in the same [ix. 104], إِنَّ صَلَوَاتِكَ سَكَنٌ لَهُمْ , i. e. [Verily thy prayers for forgiveness are] a cause of ease, or quiet, to them. (Zj, L.) [And سُكْنَةٌ seems to have a similar meaning: for] ISh says, تَغْطِيَةُ الوَجْهِ عِنْدَ النَّوْمِ سُكْنَةٌ , app. [The covering of the face on the occasion of sleep is a cause of ease, or quiet,] in the case of loneliness, or of fear arising therefrom. (L.) And it is said in a trad., اَللّٰهُمَّ أَنْزِلْ عَلَيْنَا فِى أَرْضِنا سَكَنَهَا , meaning O God, send down upon us, in our land, the succour, or relief, of its inhabitants, [app. alluding to rain,] to which they may trust so as to be easy, or quiet, in mind. (L.) Also i. q. مَسْكِنٌ . (Lh, L, and Ham p. 400.) See the latter word, in three places. And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (S, L, K;) as in the saying [of a rájiz], 1 [And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (S, L,) describing himself as driven to have recourse thereto by the night, and by a moist wind, or a wind cold with moisture; and [afterwards used without any allusion to its being a cause of ease, or comfort,] as in the saying of another, describing a cane, 2 meaning He straightened it with fire and oils. (L.) وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ And Mercy, pity, or compassion. (K, [See also سَكِينَةٌ .]) And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase; &c.]. (K.) See also سُكْنٌ : and سُكْنَى : and see سَآكِنٌ .

Nounسَكْنَةٌ2 senses · 1 main

Core sense — a letter's having no vowel immediately following itgenerated

A letter's being sākin; its having no vowel immediately following it; the opposite of حَرَكَةٌ. Plural سَكَنَاتٌ.

1.1

تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

Show Lane's original text

[ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ : pl. سَكَنَاتٌ .] تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ : see سَكِنَةٌ .

Nounسُكْنَةٌ1 sense

Core sense — a dwelling, a place of habitationgenerated

See سَكَنٌ.

Show Lane's original text

: see سَكَنٌ .

Nounسَكِنَةٌ2 senses · 1 main

Core sense — a place of habitation; the part of the neck where the head restsgenerated

1stay in your places, or in your dwellings, for emigration is no longer needed—اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ ٱنْقَطَعَتِ الهِجْرَةُ

A place; properly, a place of habitation or abode. Plural سَكِنَاتٌ.

the people are in their right state—النَّاسُ عَلَى سَكِنَاتِهِمْ

From a tradition.

So, virtually, according to Fr.

In the same way is explained the saying تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and سَكَنَاتِهِمْ and نَزَلَاتِهِمْ; but the approved explanation, that of Th, is: I left them at their places of habitation; or, as in the M, at their places of alighting, or abode.

1.1

Also the part of the neck which is the resting-place of the head.

As in the line attributed to several poets: [With a smiting that removes the heads from their resting-places on the necks]

shāhid

بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ

Show Lane's original text

A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ . (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ ٱنْقَطَعَتِ الهِجْرَةُ , (S, L, K, *) i. e. Rest ye, or remain ye, at your places, (S, L,) or in your places of habitation or abode, (S, L, K,) for emigration has [ended, having] become no longer needful. (L.) And one says, النَّاسُ عَلَى سَكِنَاتِهِمْ , [virtually] meaning, accord. to Fr, The people are in their right state: (S, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and سَكَنَاتِهِمْ and نَزَلَاتِهِمْ ; but the approved explanation is, [I left them] at their places of habitation, which is that of Th; or, as in the M, their places of alighting, or abode. (L.) Also The part, of the neck, which is the resting-place of the head. (S, L, K.) So in the saying, (S, L,) attributed to several poets, (L,) 1 [With a smiting that removes the heads from their resting-places on the necks]. (S, L.) بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ

Nounسُكْنَى2 senses · 1 main

Core sense — the giving a man a place to live in without rentgenerated

A maṣdar of سَكَنَ in the phrase سَكَنَ الدَّارَ; or a simple noun from it; or a noun in the sense of إِسْكَانٌ, like رُقْبَى in the sense of إِرْقَابٌ — see sense 1 above, in three places.

Or it is also a noun from أَسْكَنَهُ الدَّارَ, as عُتْبَى is from إِعْتَابٌ; and so is سَكَنٌ, which is apparently mentioned in the Msb as a maṣdar of the first verb.

It signifies, as does سُكْنٌ — so in one place, on the authority of Lth, and said in the MA to be, like سُكْنَى, a maṣdar of the verb first mentioned above — the giving a man a place, or an abode, to live in without rent; the term سُكْنَى being like عُمْرَى.

1.1

See also مَسْكَنٌ, in five places.

Show Lane's original text

is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ : (MA, Mgh, L, JM:) or a simple subst. therefrom: (Msb:) or a subst. in the sense of إِسْكَانٌ , like رُقْبَى in the sense of إِرْقَابٌ : (Mgh:) see 1, in three places: or it is a subst. (S, L, K) also (L) from أَسْكَنَهُ الدَّارَ , (S, L, K,) like as عُتْبَى is from إِعْتَابٌ , (S, L,) and so is سَكَنٌ , (Lh, L, K,) [which is app. mentioned in the Msb as an inf. n. of the former verb,] signifying, as also سُكْنٌ , [so in one place, as on the authority of Lth, in the L, and said in the MA to be, like سُكْنَى , an inf. n. of the verb first mentioned above,] The making [or giving] a man a place, or an abode, to inhabit, without rent; (L, and Ham p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى . (L.) See also مَسْكَنٌ , in five places.

Nounسُكَيْنٌ4 senses · 1 main

Core sense — a light, active, swift ass; a wild assgenerated

An ass that is light, or active, and quick, or swift.

سُكَيْنَةٌ is applied to a she-ass in the same sense.

1.1figurative · مجاز — inferred

Hence the feminine is used as a name for a girl, or young woman, or a female slave, of a light, or an active, spirit.

1.2

The masculine form also means a wild ass.

1.3

And السُّكَيْنَةُ is the name of the gnat that entered the nose of Numrood (Nimrod).

Show Lane's original text

An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, K) in the same sense. (L.) Hence the latter is used as a name for A girl, or young woman, or a female slave, that is of a light, or an active, spirit. (L.) The former also signifies A wild ass. (L.) And السُّكَيْنَةُ is the name of The gnat that entered into the nose of Numrood [or Nimrod]. (L, K.)

Nounسَكِينَةٌ1 sense

Core sense — calmness, tranquillity; gravity and steadiness; a quality inspiring reverencegenerated

1calmness, or gravity, is resting upon him—عَلَيْهِ السَّكِينَةُ

And سِكِّينَةٌ and سَكِّينَةٌ, mentioned in the “Nawádir” on the authority of AZ, but of a measure of which there is no other known instance.

Calmness, or tranquillity; gravity, staidness, steadiness, or sedateness; and a quality inspiring reverence or veneration. Some say: mercy, pity, or compassion — see also سَكَنٌ. Also aid, or assistance; or victory, or conquest; and a thing by which a man is calmed, or made tranquil. Plural of the first word سَكَائِنُ.

and calmness, or tranquillity, and absorption came upon him—فَغَشِيَتْهُ السَّكِينَةُ

Said of a man who is calm, or tranquil, or grave.

From a tradition about the Prophet, on the occasion of the coming down of revelation. Here غَيْبَة means absence of mind from self and others, the mind being wholly occupied with the contemplation of divine things.

in which shall be a cause of your becoming tranquil, or easy in mind, when it comes to you—فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ

In the Kur 2:249, with reference to the coming of the ark of the covenant; the coming is from your Lord. Others say there was in it a head like that of a cat, and when it uttered a cry victory came to the Children of Israel; or a thing having a head like a cat's and a tail like a cat's, of chrysolite and sapphire, with a pair of wings; or an image like the cat, which was with them among their forces, and on its appearance their enemies were routed; or an animal with a face like that of a human being, compact in substance, the rest of it unsubstantial like wind and air; or the images of the Prophets, from Adam to Mohammad; or the signs, or miracles, with which Moses was endowed, and which they trusted to so as to be easy, or quiet, in their minds.

Or by the تَابُوت to which these words refer is meant the heart, or rather the chest, that is, the bosom; and the سكينة is the knowledge, and the purity, or sincerity, in the heart.

and God sent to him the wind swift in its passage—فَأَرْسَلَ ٱللّٰه إِلَيْهِ السَّكِينَةَ

From a tradition of 'Alee about the building of the Kaabeh.

Qur’ānic occurrences سَكِينَة 1 shown of 6

9:26

ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ

But Allah did pour His calm on the Messenger and on the Believers, and sent down forces which ye saw not: He punished the Unbelievers; thus doth He reward those without Faith.

Show Lane's original text

(S, L, Msb, K) and سِكِّينَةٌ (Ks, L, K) and سَكِّينَةٌ , (L, Msb,) mentioned in the “ Nawádir, ” (Msb,) on the authority of AZ, (L,) but of a measure of which there is no [other] known instance, (L, Msb,) Calmness, or tranquillity; (S, L, Msb, K;) gravity, staidness, steadiness, or sedateness; (S, L, Msb;) and a quality inspiring reverence or veneration: (Msb:) and, as some say, mercy, pity, or compassion: [see also سَكَنٌ :] and aid or assistance; or victory or conquest: and a thing whereby a man is calmed, or tranquillized: (L:) pl. of the first word سَكَائِنُ . (Har p. 62.) One says of a man who is calm or tranquil, or grave &c., عَلَيْهِ السَّكِينَةُ [Upon him is resting, or abiding, calmness &c.]. (L.) And it is said in a trad., respecting the Prophet, on the occasion of the coming down of revelation, فَغَشِيَتْهُ السَّكِينَةُ , meaning And calmness, or tranquillity, and غَيْبَة [i. e., as here used, absence of mind from self and others by its being exclusively occupied by the contemplation of divine things], came upon him. (L.) And in the Kur [ii. 249], it is said, [with reference to the coming of the ark of the covenant,] فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ , meaning [In which shall be] a cause of your becoming tranquil, [or easy in your minds,] when it cometh to you [from your Lord]: (Zj, L, K:) or, as some say, there was in it a head like that of the cat; when it uttered a cry, victory betided the Children of Israel: (L:) or a thing having a head like that of the cat [and a tail like that of the cat (Bd)], of chrysolite and sapphire, and a pair of wings: (L, K:) or an image like the cat, that was with them among their forces, on the appearance of which their enemies were routed: or an animal having a face like that of a human being, compact [in substance], the rest thereof being unsubstantial like the wind and the air: or the images of the Prophets, from Adam to Mohammad: (Bd:) or the signs, or miracles, with the performance of which Moses was endowed, and to which they trusted so as to be easy, or quiet, in their minds: (L:) or by the تَابُوت to which these words refer is meant the heart, [or rather the chest, i. e. bosom,] and the سكينة is the knowledge, and purity, or sincerity, in the heart [or bosom]. (Bd.) In a trad. of' Alee, respecting the building. of the Kaabeh, it is said, فَأَرْسَلَ ٱللّٰه إِلَيْهِ السَّكِينَةَ , meaning [And God sent to him] the wind swift in its passage. (L.)

Nounسُكَيْنَةٌ1 sense

Core sense — a light, active she-ass; a lively girl or young womangenerated

Feminine of سُكَيْنٌ.

Show Lane's original text

fem. of سُكَيْنٌ [q. v.]. (L, K. *)

Nounالطُّرَّةُ السُّكَيْنِيَّةُ1 sense

Core sense — a fringe of hair over the forehead cut with an even edgegenerated

The hair over the forehead of a girl or woman that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh.

So called in relation to Sukeyneh, the daughter of El-Hoseyn.

Show Lane's original text

[The hair over the forehead (of a girl or woman) that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh,] is so called in relation to Sukeyneh the daughter of El-Hoseyn. (S, L, K.)

Nounسَكَّانٌ1 sense

Core sense — a maker of knivesgenerated

A maker of سَكَاكِين (knives), the plural of سِكِينٌ; also سَكَاكِينِىٌّ, which ISd holds to be post-classical, being formed from the plural, whereas by rule it should be formed from the singular.

Show Lane's original text

A maker of سَكَاكِين [or knives], (ISd, L, K, *) pl. of سِكِينٌ ; (ISd, L;) as also سَكَاكِينِىٌّ , (ISd, L, K,) which latter is held by ISd to be post-classical, being formed from the pl., whereas by rule it should be formed from the sing. (L.)

Nounسُكَّانٌ2 senses

Core sense — the rudder of a ship or boatgenerated

The ذَنَب, that is, the rudder of a ship or boat, by means of which it is rightly directed and made steady; its خَدْف, the same as خَيْزُرَانٌ and كَوْثَلٌ, meaning the same thing, or its tiller. (A 'Obeyd) It is an Arabic word.

Hence the saying of Tarafeh, likening to it the raised neck of a she-camel as being long and quick in motion, and so apparently applying the word to the upper, narrow part of a rudder: [Like the سُكَّان of a vessel of the sort called بُوصِىّ, going up the Tigris]

shāhid

كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ

Also the plural of سَاكِنٌ.

Show Lane's original text

The ذَنَب , (Lth, S, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PS,) of a ship or boat, (Lth, S, MA, Mgh, L,) by means of which it is rightly directed, (Lth, Mgh, * L,) and made still, or steady; (Mgh, L;) its خَدْف ; (AA, L;) i. q. خَيْزُرَانٌ and كَوْثَلٌ [meaning the same, or its tiller]: (A 'Obeyd, L:) it is an Arabic word. (L.) Hence the saying of Tarafeh, (L,) likening to it the elevated neck of a she-camel, as being long, and quick in motion, (EM p. 73,) [and thus app. applying it to the upper and narrow part of a rudder,] 1 (L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.) كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ Also pl. of سَاكِنٌ [q. v.]. (L, Msb.)

Nounسِكِّينٌ1 sense

Core sense — a knifegenerated

A word of well-known meaning: a knife; the same as مُدْيَةٌ, and also سِكِّينَةٌ, a variant of dialect occurring in a tradition, though the first is the one commonly known. So called because it stills the animals slaughtered with it.

Of the measure فِعِّيلٌ; or, according to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ.

It is masculine, and sometimes feminine. IAar did not hear it as feminine; AZ and As and some others hold it to be masculine only; but it sometimes occurs in poetry as feminine on the ground of meaning, as being the same as مُدْيَةٌ or شَفْرَهٌ, and so it occurs in a tradition. The plural is سَكَاكِينُ.

See an example in a proverb cited under سَلًى.

Qur’ānic occurrences سِكِّين

12:31

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَـٰشَ لِلَّهِ مَا هَـٰذَا بَشَرًا إِنْ هَـٰذَآ إِلَّا مَلَكٌ كَرِيمٌ

When she heard of their malicious talk, she sent for them and prepared a banquet for them: she gave each of them a knife: and she said (to Joseph), "Come out before them." When they saw him, they did extol him, and (in their amazement) cut their hands: they said, "Allah preserve us! no mortal is this! this is none other than a noble angel!"

Show Lane's original text

a word of well-known meaning; (S, Msb, K;) i. e. A knife; (MA, PS;) i. q. مُدْيَةٌ ; (L;) as also سِكِّينَةٌ , (ISd, L, K,) a dial. var., (ISd, L,) occurring in a trad., but the former is that which is commonly known: (L:) so called because it stills the animals slaughtered with it: (Az, L, Msb:) of the measure فِعِّيلٌ : (IDrd, L, Msb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ : (Msb:) it is masc., and sometimes fem.: (Zj, IAmb, * L, Msb, K: *) not heard as fem. by IAar: (L:) held to be only masc. by AZ and As and some others: (Msb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ ], (Msb,) and as such it occurs in a trad.: (L:) the pl. is سَكَاكِينُ . (ISd, MA, L.) [See an ex. in a prov. cited voce سَلًى .]

Nounسَكِّينَةٌ1 sense

Core sense — a knifegenerated

See سَكِينَةٌ.

Show Lane's original text

: see سَكِينَةٌ .

Nounسِكِّينَةٌ2 senses · 1 main

Core sense — a knifegenerated

See سَكِينَةٌ.

1.1

And see also سِكِّينٌ.

Show Lane's original text

: see سَكِينَةٌ : and see also سِكِّينٌ .

Nounسَكَاكِينِىٌّ1 sense

Core sense — a maker of knivesgenerated

See سَكَّانٌ.

Show Lane's original text

: see سَكَّانٌ .

Nounسَاكِنٌ3 senses · 1 main

Core sense — still, motionless, quiet; inhabiting, dwelling; an inhabitantgenerated

Still, motionless, stationary, at rest, quiet, or calm; applied to a letter, sākin, that is, without a vowel immediately following it; still, calm, tranquil, becoming appeased, allayed, or quelled; dying away, passing away, or ceasing to be; lessening, or subsiding, becoming light or gentle; still, or silent.

See its verb, سَكَنَ, first sentence.

1.1they are the lodgers of such a one—هُمْ سُكَّانُ فُلَانٍ

Inhabiting, dwelling, or abiding; an inhabitant, or a lodger. سَكَنٌ means the same as سَاكِنٌ, apparently thus used. The plural of سَاكِنٌ is سُكَّانٌ.

the Jinn, or Genii, inhabiting the house—سُكَّانُ الدَّارِ

On the custom of sacrificing an animal to the Jinn when a house is bought, in order to prevent any injury from the Jinn of it, see ذِبْجٌ. The belief that houses are inhabited by Jinn is held among the Arabs at the present day.

See also سَكْنٌ.

1.2

Other meanings are indicated by the explanations of its verb.

Qur’ānic occurrences سَاكِن

25:45

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًا

Hast thou not turned thy vision to thy Lord?- How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide;

Show Lane's original text

Still, motionless, stationary, in a state of rest, quiet, calm, or unruffled: [applied to a letter, quiescent; i. e. without a vowel immediately following it:] still, calm, tranquil, becoming appeased or allayed or assuaged or quelled; [dying away, passing away, or ceasing to be: remitting, or subsiding; becoming alleviated, light, slight, or gentle:] still, or silent. (L. [See its verb, سَكَنَ , first sentence.]) Inhabiting, dwel-ling, or abiding; an inhabitant, or a lodger: (L, Msb:) and سَكَنٌ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ . (L, Msb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (S, L.) And سُكَّانُ الدَّارِ signifies The Jinn, or Genii, inhabiting the house. (L. [Respecting the custom of sacrificing an animal to the Jinn on the occasion of buying a house, in order to prevent any injury from the Jinn thereof, see ذِبْجٌ . The belief that houses are inhabited by Jinn obtains among the Arabs in the present day.]) See also سَكْنٌ . [Other meanings are indicated by explanations of its verb.]

Nounأَسْكَنُ1 sense

Core sense — more, or most, still, calm, or quietgenerated

More, and most, still, calm, or quiet.

Show Lane's original text

[ More, and most, still, &c.]

Nounمَسْكَنٌ1 sense

Core sense — a place of habitation, an abode, a dwellinggenerated

1a house in which is a place of habitation, or a lodging—سَكَنٌ دَارٌ فِيهَا

And مَسْكِنٌ: the people of El-Hijáz say the first, and the second is irregular. A place of habitation; a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; a house, or a tent. Plural مَسَاكِنُ.

سَكَنُ means the same as مَسْكِنٌ, as in the Kur 16:82, and so do سُكْنَى and سُكْنٌ.

Also سُكْنٌ; that is, سُكْنَى, or مَسْكَنٌ.

In the L, سَكَنٌ and سُكْنٌ are each mentioned as meaning the same as مَسْكَنٌ and سُكْنَى, but in different places; and I incline to think that سُكْنٌ as there mentioned may be a miscopying for سَكَنٌ, as I have not found it elsewhere in this sense.

my house is yours, as made to be inhabited, or as being inhabited—دَارِى لَكَ سُكْنَى

In this phrase the last word is said to be virtually in the accusative case, as a denotative of state.

this house of mine is yours as a lent dwelling-place—لَكَ دَارِى هٰذِهِ سُكْنَى

the wife's dwelling-place, in which the husband lodges her—سُكْنَى المَرْأَةِ

Qur’ān 16:80 approximate — somewhere between 16:34 and 16:84 Lane cites “Kur xvi. 82”

Qur’ān 16:80 the verse Lane’s citation points to, and it uses this root

Qur’ānic occurrences مَسْكَن 1 shown of 12

21:13

لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَـٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ

Flee not, but return to the good things of this life which were given you, and to your homes in order that ye may be called to account.

Show Lane's original text

and مَسْكِنٌ ; (S, L, Msb, K;) the people of El-Hijáz say the former, (S, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (S, L, K;) a house, or a tent; (S, L, Msb;) pl. مَسَاكِنُ : (Msb:) and سَكَنُ signifies the same as مَسْكِنٌ , [thus in the Kur xvi. 82,] (Lh, L, and Ham p. 400,) as also سُكْنَى , (Lh, L,) and سُكْنٌ : you say, سَكَنٌ دَارٌ فِيهَا and سُكْنٌ , i. e. سُكْنَى [or مَسْكَنٌ , meaning A house in which is a place of habitation, or a lodging]: (L: [ سَكَنٌ and سُكْنٌ are there mentioned as syn., each of them, with مَسْكَنٌ and سُكْنَى , but in different places; and I incline to think that سُكْنٌ thus mentioned may be a mistranscription for سَكَنٌ : I have not found it elsewhere in this sense:]) and دَارِى لَكَ سُكْنَى , in which the last word is [said to be] virtually in the accus. case, as a denotative of state, meaning [My house is for thee,] as made [or given] to be inhabited, or as being inhabited: (Mgh:) or لَكَ دَارِى هٰذِهِ سُكْنَى , meaning To thee this my house is a lent dwelling-place: and سُكْنَى المَرْأَةِ means The wife's dwelling-place in which the husband lodges her. (L.)

Nounمَرْعًى مُسْكِنٌ2 senses · 1 main

Core sense — abundant pasturage that keeps people staying in itgenerated

Abundant pasturage, that causes people to abide in it, so that they do not need to go away; like مُرْبِعٌ and مُنْرِلٌ.

1.1they came into the state called مَسْكَنَةٌ—أَصْبَحُوا مُسْكِنِينَ

Show Lane's original text

Abundant pasturage, [that causes people to abide in it,] not requiring to go away; like مُرْبِعٌ and مُنْرِلٌ . (L.) أَصْبَحُوا مُسْكِنِينَ They became in the state termed مَسْكَنَةٌ . (L, K.)

Nounمَسْكَنَةٌ1 sense

Core sense — lowliness, humility; abjectness, and povertygenerated

The state of one who is called مِسْكِينٌ: primarily, lowliness, humility, or submissiveness; and also lowness, abjectness, ignominiousness, abasement, or humiliation; little property; an evil state or condition; poverty of mind; and weakness.

It is from السُّكُونُ, a maṣdar of سَكَنَ, meaning as explained in the first sentence of this article.

Show Lane's original text

(L, Msb, K) The state of him who is termed مِسْكِينٌ : primarily, lowliness, humility, or submissiveness: and meaning also lowness, abjectness, ignominiousness, abasement, or humiliation; and paucity of property; and an evil state or condition; also poverty of mind; and weakness; (IAth, L:) it is from السُّكُونُ [an inf. n. of سَكَنَ meaning as expl. in the first sentence of this art.]. (L.)

Nounمُسْكَانٌ1 sense

Core sense — an earnest, or earnest moneygenerated

Meaning “an earnest,” or “earnest money” — of which, as of مِسْكِينٌ, the plural is مَسَاكِينُ — belongs to the article on مسك.

Show Lane's original text

, meaning “ an earnest, ” or “ earnest money, ” and of which [as well as of مِسْكِينٌ ] the pl. is مَسَاكِينُ , belongs to art. مسك . (TA.)

Nounمِسْكِينٌ1 sense

Core sense — poor, needy; lowly, humble, submissive; abject and weakgenerated

1O God, make me live lowly, make me die lowly, and gather me among the company of the lowly—اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ

And مَسْكِينٌ, which is irregular, as there is no other instance of the measure مَفْعِيلٌ; it is of the dialect of Benoo-Asad, mentioned by Ks as heard by him from someone of that tribe. Others say مِسْكِينٌ, of the measure مِفْعِيلٌ, from السُّكُونُ, because the person to whom it is applied trusts to, or relies on, others, so as to be, or become, easy, or quiet, in mind.

I passed by him, I mean the poor man—مَرَرْت بِهِ المِسْكِينَ

Primarily it means lowly, humble, or submissive; and therefore the Prophet said this prayer.

Hence it sometimes applies to one who possesses little and sometimes to one who possesses much. Sometimes it also means low, abject, ignominious, or in a state of abasement or humiliation; and weak; and subdued, or oppressed, though possessing riches or a competence.

Sb says it is one of the words expressive of pity, or compassion, and as such may be rendered “poor.” Here it is put in the accusative case by the implication of أَعْنِى, though it may be in the genitive case as a substitute for the pronoun, and in the nominative by the suppression of هُوَ, which is meant to be understood.

In other cases it is the same as فَقِيرٌ, meaning destitute, that is, possessing nothing. Or, according to ISk, مسكين means this, while the فقير is one who possesses a sufficiency of the means of subsistence. Or the former means possessing something; or rather needy, possessing what is not enough for himself or for his family.

Or it means one caused by poverty to have little power of motion; so explained by Aboo-Is-hák, but this is unlikely, for مسكين has the meaning of an active ism fāʿil, and his explanation makes it that of a passive one.

Yoo says the like of ISk. He used to say that the مسكين is in a harder condition than the فقير; he says: I asked an Arab of the desert, Are you فقير? and he answered, No, by God, but rather مسكين. But 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, because of his distance from his people and his home, and he does not think he meant anything else.

It is said in a tradition that the مسكين is not one whom a mouthful or two mouthfuls will turn back, or away, but is only one who does not beg and who is not known, so that he may be given something. But Ziyádet-Allah Ibn-Ahmad says that the فقير is one who sits in his house and does not beg, while the مسكين is one who begs and is given; and from this it is argued that the latter is in a better condition than the former, though it shows the former to be the more high-minded.

According to As, the مسكين is better in condition than the فقير, and this is said to be the right view, for the plural of the former is applied in the Kur 18:78 to men possessing a ship, or boat, worth a considerable sum; but they may have been so called because they were humbled and abased by the tyranny of the king, who took by force every ship, or boat, that he found upon the sea; and it is said that these men were hirers, not owners, of the vessel.

'Alee Ibn-Hamzeh says that the مسكين is better in condition than the فقير, as is shown by the Kur 9:60, where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين: the classes are mentioned there in such an order that the second is better in condition than the first, the third than the second, and so with the fourth, the fifth, the sixth, the seventh and the eighth.

He says the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير. Or, when these two words are used together they differ in meaning, and when used separately they sometimes mean the same. (El-Bedr El-Karáfee, in the article on فقر.) See more under فَقِيرٌ.

A woman is termed مِسْكِينَةٌ and also مِسْكِينٌ: the former by way of assimilation to فَقِيرَةٌ, the latter being according to rule, for an adjective of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; or, as Abu-l-Hasan says, this is only when it is an intensive adjective, which مِسْكِينَةٌ is not. The plural is مَسَاكِينُ and مِسْكِينُونَ, applied to men or to a company of people, and مِسْكِينَاتٌ, applied to females.

Qur’ān 18:80 fixed by the citations on either side of it Lane cites “Kur xviii. 78”

Qur’ānic occurrences مِسْكِين 1 shown of 23

90:16

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ

Or to the indigent (down) in the dust.

Show Lane's original text

(S, Mgh, L, Msb, K, &c.) and مَسْكِينٌ , (L, Msb, K,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ , (L,) of the dial. of Benoo-Asad, (L, Msb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ , (Msb,) of the measure مِفْعِيلٌ (L) from السُّكُونُ , because the person to whom it is applied trusts to, or relies upon, others, so as to be, or become, easy, or quiet, in mind: (Mgh, L, Msb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ [O God, make me to live lowly, and make me to die lowly, and gather me among the congregation of the lowly]: (Mgh, * L:) and hence it sometimes applies to him who possesses little and [sometimes] to him who possesses much: (L:) sometimes, (S,) it signifies (S, IAth, L, Msb, K) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (S, IAth, L, Msb, K;) and weak; (S, L, K;) and subdued, or oppressed; though possessing riches or competence: (Msb:) [therefore] Sb says, it is one of the words expressive of pity, or compassion; [and as such may be rendered poor;] you say, مَرَرْت بِهِ المِسْكِينَ [I passed by him, I mean the poor man], putting it in the accus. case by the implication of أَعْنِى , though it may be in the genitive case as a substitute [for the pronoun], and in the nom. case by the suppression of هُوَ meant to be understood: (L:) in other cases, (S,) it is syn. with فَقِيرٌ , (S, L, Msb,) meaning (Msb) destitute, i. e. possessing nothing: (L, Msb, K:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Msb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, K) for him (K) or for his family: (L:) or caused by poverty to have little power of motion; (L, K;) thus expl. by Aboo-Is-hák; but this is improbable; for مسكين has the meaning of an active part. n., and his explanation [like one of the others mentioned above] makes it to have that of a pass. part. n.: (L:) Yoo says the like of ISk: (Msb:) he used to say that the مسكين is in a harder condition than the فقير : (S, L, * Msb: *) he says, I asked an Arab of the desert, Art thou فقير ? and he answered, No, by God, but rather مسكين ; (S, L, * Msb;) but 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, by reason of his distance from his people and his home; and that he does not think he meant anything but that: (L:) [J also adds,] it is said in a trad. that the مسكين is not he whom a mouthful or two mouthfuls will turn back, or away, but is only he who does not beg, and who is not known so that he may be given [anything]; (S;) but Ziyádet-Allah Ibn-Ahmad says that the فقير is he who sits in his house, not begging, and the مسكين is he who begs and is given; and hence it is argued that the latter is in a better condition than the former; though it indicates that the former is more highminded than the latter: (L:) accord. to As, the مسكين is better in condition than the فقير ; and this is [said to be] the right assertion, (Mgh, L, Msb,) for the pl. of the former is applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Msb;) but they may have been thus termed because they were humbled and abased by the tyranny of the king who took every ship, or boat, that he found upon the sea, by force; (L;) and it is said that these men were hirers, not owners, of the vessel: (TA voce فَقِيرٌ , q. v.:) 'Alee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Kur [ix. 60], where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين ; for you will find the classes to be there mentioned in such an order that the second is better in condition than the first, and the third than the second, and in like manner the fourth and the fifth and the sixth and the seventh and the eighth: and he says that the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير : (L:) or when these two words are used together, they differ in signification; and when used separately, they [sometimes] signify the same: (El-Bedr El-Karáfee, TA in art. فقر :) [see more voce فَقِيرٌ :] a woman is termed مِسْكِينَةٌ (Sb, S, L, Msb, K) and مِسْكِينٌ also; (S, L, K;) the former by way of assimilation to فَقِيرَةٌ ; (Sb, S, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (S, Msb;) or, as Abu-l-Hasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ , (S, L, K,) applied to men, (K,) or to a company of people, (S, L,) and مِسْكِينَاتٌ applied to female. (S, L, K.)