سن

he (a man) bit him (another man) with his أَسْنَان [or teeth].

In the K, with the أَسْنَان.

This use appears to come from that meaning.

From the saying in the Qur'ān مِنْ حَمَأ مَسْنُونٍ [see مَسْنُونٌ].

So in a tradition of Barwaa the daughter of Wáshik.

But some say that the speaker meant أَسِنَ, i.e. his head was made dizzy by a foul smell he smelt, and he swooned.

See Form 1, near the beginning.

Maṣdar مُسَانَّةٌ and سِنَانٌ.

He (the stallion-camel) bit the she-camel with the fore part of the mouth; or he opposed himself to her, or drove her, or bit her with the fore part of the mouth and drove her, to make her lie down, so that he might cover her; or he covered her without her desiring it, or before she desired it, by force.

. Said of a man and of other than man: the same as كَبِرَ [meaning he became advanced in age, or full-grown], or كَبِرَتْ سِنُّهُ [which means the same]; also استسنّ.

Az says that الإِسْنَانُ in an animal of the ox-kind and in the sheep or goat is not the same as in a man: in such animals it means [reaching the age of] the coming forth of the permanent ثَنِيَّة [or central incisor]; or at least [reaching the age of] the shedding of the tooth called ثنيّة [generally said to be in the third year]; and at the most in such animals, [reaching the age of] what is called الصُّلُوغ or السُّلُوغ [which is in the sixth year]; and at the most in camels, [reaching the age of] what is called البُزُول [generally in the ninth year].

[It is also explained in the K as meaning: his tooth grew forth; but the right explanation, given in the Mgh and L, is: the tooth by which he became مَسِنّ grew forth.]

لَمْ يُسْنَنْ, occurring in a tradition of Ibn-'Omar as some relate it, is a mistake for لَمْ يُسْنِنْ.

سُنَّتِ البَدَنَةُ, a phrase mentioned by Kt as meaning "the teeth of the بدنة grew forth", is also a mistake [for أَسَنَّت].

Said of God: he made a tooth grow forth.

سَنَّهَا ٱللّٰهُ, [referring to the teeth of a بَدَنَة,] a phrase mentioned by Kt, is a mistake [for أَسَنَّهَا].

[He took him, or it, as an example, or as a model to be imitated.] In the K under قُدْوَةٌ.

See also Form 5 in art. سنه, last meaning.

The same as تَكَادَمَت [meaning: the stallion-camels bit one another with the fore part of the mouth].

He rubbed and cleaned his teeth with the سِوَاك [or piece of stick used for that purpose]; he made use of the سِوَاك, passing it over his teeth.

See Form 4.

And see also Form 1, near the end of the article, in two places.

The wind blew coldly, or coolly; also نَسْنَسَت. So in the Nawádir.

This word is often used in this sense, though it is frequently restricted to a molar tooth, or to any of the teeth except the central incisors. [Or, according to some, a single tooth, i.e. one that is not of the double, or molar, kind, as a description below shows.] Feminine in gender.

Plural أَسْنَانٌ, أَسِنَّةٌ, and أَسُنٌّ, the last mentioned by Lh; this and the second are irregular. Or the second is allowable as a plural of the first of these plurals; or it is a plural of the سِنَان of the spear; but it may also be a plural of أَسْنَانٌ, as a plural of سِنٌّ applied to herbage on which camels pasture, in an instance cited below.

The common people say إِسْنَان and أُسْنَان, which are wrong.

The أَسْنَان of a human being are four ثَنَايَا, four رَبَاعِيَات, four أَنْيَاب, four نَوَاجِذ, and sixteen أَضْرَاس; or, as some say, four ثنايا, four رباعيات, four انياب, four نواجذ, four ضَوَاحِك, and twelve أَرْحَآء; or the أَسْنَان and أَضْرَاس together make up thirty-two.

Zj, in his "Khalk el-Insán": the ثنابا are four, two above and two below [in the middle]; next are the رباعيات, which are four, two above and two below; next the انياب, which are four [likewise, two above and two below]; and next the اضراس, which are twenty, five above and five below on each side. Of these last, the four next to the انياب are the ضواحك; next to each ناب, above and below, is a ضَاحِك; next to the ضواحك are the طَوَاحِن, also called the أَرْحَآء, which are twelve, three on each side above and below; and next to these are the نواجذ, which are the last of the teeth to grow and the last of the اضراس, one above and one below on each side of the mouth.

The diminutive of سِنٌّ is سُنَيْنَةٌ, because it is feminine.

That is, the young of the kind of lizard called ضَبّ; the meaning is "ever", because the حسل never sheds a tooth.

Or, as Lh relates it from El-Mufaddal, سِنَّىْ حِسْلٍ [using the dual form of سِنٌّ], which may be rendered "during the life of the young one of the ضّب"; for he says that they assert that the ضبّ lives three hundred years, and that it is the longest-lived creeping thing on the earth.

A poet (Aboo-Jarwal El-Jushamee, whose name was Hind), describing camels taken as a blood-wit, says: [And they came; like the age of the gazelle was the age of every one of them: I have not seen the like of them for an equivalent of a slain person, or a milch camel for one who is hungry]

This is a reading of the verse found in the M and in the TA under ظبى, instead of the one given here in the S and L, where سنآءَ and سَنَآءَ stand in place of بَوَآءَ, apparently for سِنَآءَ, a maṣdar of سَانَاهُ, and so here meaning a soothing, or the like.

He means that they were ثُنْيَان [plural of ثَنِىٌّ], because the ثَنِىّ is one that is shedding, or has shed, his ثَنِيَّة, and the gazelle has no ثَنِيَّة [in the upper jaw], so that he is always [one that may be termed] a ثَنِىّ.

Z says that أَعْطُوا الرُّكُبَ أَسِنَّتَهَا means: give the ridden beasts what will prevent their being slaughtered; for when their owner pastures them well they become fat and goodly in his eye, and so he withholds himself, out of niggardliness, from slaughtering them, and this condition of theirs is likened to أَسِنَّة [meaning "spear-heads"], plural of سِنَانٌ. [See also أَخَذَتْ رِمَاحَهَا said of camels, under رُمْحٌ.]

Or if the plural of سِنٌّ is meant by it, the sense is: let them take of the pasturage.

Said in a tradition. But Az states that A'Obeyd says: I know أَسِنَّة only as a plural of the سِنَان of the spear; and if the tradition is correctly preserved in memory, it seems to be a plural of أَسْنَان, for سِنٌّ sometimes means the portion of herbage on which camels pasture, and its plural is أَسْنَانٌ. One says أَسْنَانٌ مِنَ المَرْعَى, and the plural of أَسْنَانٌ is أَسِنَّةٌ.

Aboo-Sa'eed says that this last is a plural of سِنَانٌ, not of أَسْنَانٌ; and سِنَانٌ is applied to the plants, or trees, called حَمْض, as meaning a strengthener [i.e. a sharpener of the appetite] of the camels for the plants, or trees, called خُلَّة. In like manner, when they light upon what is termed سِنٌّ مِنَ المَرْعَى [a portion of pasturage], this is termed سِنَانٌ عَلَى السَّيْرِ [a strengthener for journeying]. Az approves this explanation, and A'Obeyd's also.

It is also related, on the authority of Fr, that السِّنُّ means eating greedily.

Az says: I have heard more than one of the Arabs say this when the camels have eaten well of the best of the pasturage.

سِنّ here means tooth, and سِنّ is the pasture.

السِّنُّ is also used for ذَوَاتُ السِّنِّ [the possessors of the tooth], meaning the slave and horses and the like and other animals, [collectively, in the way خُفٌّ and حَافِرٌ are used,] in a tradition of 'Omar.

Said in a tradition of Ibn-Dhee-Yezen, where ذَوِى أَسْنَانِ العَرَبِ is meant. [But اسنان in this instance may be a plural of سِنٌّ in the sense next following, so that ذوى اسنان may be rendered "the advanced in age".]

According to some. Or, as some say: into what he willed, or wished, and had authority to decide. But this is a mistranscription (Meyd).

The former is sometimes explained as: he lighted upon, or came upon, what equalled the number of the hairs of his head, of wealth, or good; or what equalled [the hairs of] his head, of abundance of herbage, or of the goods, conveniences, or comforts, of life (Az, and Meyd on the authority of IAar).

Az and Meyd: this is the correct saying; and also سَوَآءِ رَأْسِهِ.

on this sense The saying is a proverb.

A she-bear; the same as دُبَّةٌ. The word is also سِنَّةٌ. So in the K; the L has دِبَّة.

And a she-lynx; the same as فَهْدَةٌ.

A way, course, rule, mode, or manner, of acting or of conduct or of life; the same as طَرِيقَةٌ, and so سَنَنٌ and سِيرَةٌ. Hence the saying سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الكِتَابِ, explained in the first paragraph of this article, in the last sentence but one, and the saying of the Hudhalee [Khálid Ibn-Zuheyr] cited in the first paragraph of art. سير. This is said to be the primary meaning, whether good or bad, approved or disapproved.

Or, according to Sh, a way of acting that has been instituted, or pursued, by former people, and has become one pursued by those after them; and this, he says, is the primary meaning.

It also means [particularly] a way of acting that is commended, or approved, and right.

Generally meaning: of those who follow the institutes, or ways, of the Prophet. The word is from سَنَنٌ, meaning "a way" or "road"; and it is also the same as سَنَنٌ, and [the laws, i.e.] the statutes, or ordinances, and commands and prohibitions, of God.

[Also a practice or saying, or the practices and sayings collectively, of Mohammad, or of any other person who is an authority in matters of religion, namely any prophet, or a Companion of Mohammad, as handed down by tradition.]

When used without restriction in matters of the law, السُّنَّةُ means only what the Prophet commanded, and what has been handed down from him by tradition, [or, as in the JM, and what he forbade,] and what he invited people to do, by word or deed, among things not mentioned in the Qur'ān. So, in speaking of the directions, or evidences, of the law, one says الكِتَابُ وَالسُّنَّةُ, meaning the Qur'ān and the Traditions; used in this way it may be rendered the institutes of the Prophet, or his rule or usage.

Or in the law it means the way of acting pursued in religion without being made obligatory, or necessary; it is what the Prophet persevered in doing, or observing, while sometimes leaving it out. If that perseverance is in the way of religious service, it makes up what are termed سُنَنُ الهُدَى; if in the way of custom, سُنَنُ الزَّوَائِدِ. So سُنَّةُ الهُدَى [the سُنَّة of right direction] is that whose observance is a completion of religion, and blame and misdemeanour attach to leaving it out; while سُنَّةُ الزَّوَائِدِ [the سُنَّة of voluntary acts] is that whose observance is good, but to whose omission neither blame nor misdemeanour attaches, such as the ways of the Prophet in his standing and sitting and clothing and eating.

سُنَنٌ is the plural.

In the Qur'ān 18:53, i.e. سُنَّتُنَا فِى الأَوَّلِينَ: it means the destruction decreed to befall them, or extirpation; or, as Zj says, their beholding punishment (أَنَّهُمْ عَايَنُوا العَذَابَ, or, as explained in the K, مُعَايَنَةُ العَذَابِ); for the believers in a plurality of gods said, as related in the Qur'ān 8:32, "O God, if this is the truth from You, rain down on us stones from heaven."

A well-known sort of dates, of El-Medeeneh; also سِنَّةٌ.

See سِنٌّ, in the last quarter of the article, in two places.

See also سَنَّةٌ.

And see سُنَّةٌ, last sentence.

A way, or road; its main and middle part, the beaten track along which one travels; also سُنَنٌ. The نَهْج [i.e. the plain, or open, track] of the road; and so سُنَنٌ, سُنُنٌ, and سِنَنٌ — all of these meaning the course, or direction, of the road. But ISd says, in the M: I know سِنَنٌ on no other authority than that of Lh.

Also سُنَنِهِ and سُنُنِهِ. And عَنْ سَنَنِ الخَيْلِ: from the way of the horses, or from their course, or direction.

Also سَُنَهُ, سُنُنَهُ, and سِنَنَهُ [about which last see above].

Also سُنَنِكَ, or سُنُنِكَ.

سَنَنٌ also means a way of acting or the like; the same as طَرِيقَةٌ, and so سُنَّةٌ.

Also the aim, or intention, of a man.

[According to Fei,] السَّنَنُ also means الوَجْهُ مِنَ الأَرْضِ [by which may be meant the place, or tract, or quarter, of the land towards which one goes; or the face, or surface, of the ground]; and so سُنُنٌ and سُنَنٌ.

السَّنَنُ also means الإِبِلُ تَسْتَنُّ فِى عَدْوِهَا [apparently: the camels that leap, spring, or bound in their running; or rather السَّنَنُ مِنَ الإِبِلِ has this meaning, as appears from what follows]; or [a horse, or camel,] that keeps on in his running and advancing and retiring.

That is, شَوْطٌ; for شوط in this explanation seems, from the phrase it relates to and from what precedes it, to be a maṣdar used as an adjective in which the quality of a substantive predominates, and so, by a common rule, applied to a plural number as well as to a single individual.

So in the S and L, neither of which explains it; and likewise مِنَ الإِبِلِ [of the camels].

[As a quasi-maṣdar:] the leaping, springing, or bounding of camels and of horses. [اِسْتِنَان, the maṣdar of Form 8, is what is so rendered here; see that form for other, similar, meanings.] [In the L in another place, and in the M, it is mentioned as a noun standing for a quasi-maṣdar, from اِسْتَنَّ.]

See the preceding article, in six places.

See سَنَنٌ, in five places.

See سَنَنٌ, in three places.

Also pronounced سَنَّان. See سَنَا in art. سنو, and سنى, last sentence.

A spear-head, the iron head of a spear, so called because of its polish; also سِنَانُ رُمْحٍ. Plural أَسِنَّةٌ.

سِنَانٌ is the same as مِسَنٌّ.

El-Muärrij: flies; the same as ذِبَّانٌ [plural of ذُبَابٌ].

A dentifrice; a medicine with which the teeth are rubbed and cleaned, compounded to strengthen and freshen them. Plural سَنُونَاتٌ. So the K in art. سرط [where the CK wrongly puts سُفُوفَاتٌ in its place].

See also سَنِينَةٌ.

This and سُنُونَ are plurals of سَنَةٌ; see it in art. سنه.

See مَسْنُونٌ, in two places.

See also سِنٌّ, in the second half of the article.

See سِنٌّ, in the second half of the article.

See also سَنَةٌ (of which it is a plural) in art. سنه.

Elevated sands extending lengthwise on the ground; or sands having the form of حِبَال [plural of حَبْلٌ]. سَنُونٌ means the same in the former or the latter of these senses; or سَنائِنُ has the former of these meanings, and سَنِينَةٌ is its singular.

Also wind; [or a gentle wind (Freytag, from the Deewán of the Hudhalees)]. Plural سَنَائِنُ.

See also سِنٌّ, in the second half of the article.

See سِنٌّ, of which it is the diminutive, in the first half of the article.

And again, in the second half of the same.

See also سَنَةٌ (of which it is an irregular diminutive) in art. سنه.

The edge of a vertebra, or of the vertebrae, of the back; also سِنْسِنَةٌ and سِنٌّ. Plural سَنَاسِنُ. Also the head of any of the bones of the breast; and the extremity of the rib in the breast.

Or, as some say, سَنَاسِنُ means the heads of the extremities of the bones of the breast, which are the soft heads of the bones of the زَوْر; or the extremities of the ribs in the breast; or, of a horse, the prominent [ribs, or anterior parts of the ribs, called] جَوَانِح, resembling the ضُلُوع but stopping short of the ضُلُوع; or the upper part of the hump of a camel; [or the middle of the lower part of the hump, for] according to Az لَحْمُ سَنَاسِنِ البَعِيرِ means the flesh between the two sides, or halves, of the camel's hump, which is the best of the sorts of flesh and is marbled with fat.

Or سَنَاسِنُ means bones in general; and so شَنَاشِنُ. According to Ibn-'Amr [or Aboo-'Amr?] and others, it means the heads of the مَحَالَة [apparently here meaning vertebrae]; and [the singular] سِنْسِنٌ means the head of the مَحَالَة [which means a vertebra as well as vertebrae, or is more correctly without ة when applied to the latter].

Also thirst.

See the preceding article.

[Apparently a blast of smoke.] One says نَسْنَاسٌ مِنْ دُخَانٍ and سَنْسَانٌ, meaning of the smoke of a fire. So the L here, and the TA in art. نس.

A cold, or cool, wind; also نَسْنَاسَةٌ.

More, and most, advanced in age; a correct Arabic word.

Th says, speaking of Moosà Ibn-'Eesà-Leythee, أَدْرَكْتُهُ أَسَنَّ أَهْلِ البَلَدِ, meaning: I lived in his time, he being the most advanced in age of the people of the town, or country.

Advanced in age, or full-grown; applied to a beast, the opposite of فَتِىٌّ; or, applied to an animal of the ox-kind and to the sheep or goat, [at the least,] in the third year.

Feminine with ة. Plural مَسَانٌّ, which, applied to camels, is said to mean the same as كِبَارٌ [advanced in age, or full-grown], the opposite of أَفْتَآءُ [plural of فَتِىٌّ] so applied.

A whetstone; a stone, or anything, with which, or on which, one sharpens, whets, or makes sharp-pointed, and polishes, a knife and the like; and سِنَانٌ means the same.

[Bitten with the teeth; whence, apparently, what follows.]

Also سَنِينٌ.

Said to mean the place where the سَرَاب [or mirage] runs, apparently because of the hot wind; or the place of the violent heat of the hot wind, as though it were running to and fro in it; or it may mean the place from which the hot wind comes out. But the first is the explanation given by the earlier authorities.

An adjective so used; the ism fāʿil of اِسْتَنَّ.

This and مُسْتَسِنُّ: see what follows.

A travelled road. So in the T, M and L, and in the CK; some copies of the K have مُسْتَسِنٌّ. Also مُسْتَسَنٌّ.