سوم

The maṣdar of this verb. Sometimes it means simply the going, or going away, as when it is said of camels and the like; and sometimes the seeking, or seeking to get, as when it relates to selling or buying. Er-Rāghib.

سَوْمٌ is also used in selling and buying, as mentioned at the beginning of this article.

It is said of the purchaser too, like اِسْتَامَهَا, meaning he sought to obtain the sale of the commodity. Muḍāriʿ and maṣdar as above.

Kr says that السَّوْمُ means العَرْضُ, that is, the act of offering.

Or سُمْتُ بِالسِّلْعَةِ, maṣdar سَوْمٌ and سُوَامٌ with ḍamma; in the K this is only said to be synonymous with سَوْمٌ in selling and buying.

Maṣdar سِوَامٌ, اِسْتَمْتُ بِهَا, and عَلَيْهَا; explained by غَالَيْتُ, that is, I offered the commodity for sale, mentioning its price, and demanded too much for it; and also, I purchased the commodity at an excessive price. Both meanings are apparently intended here.

Or, as some say, this last, and also عَلَى السِّلْعَةِ اِسْتَمْتُهُ, means سَأَلْتُهُ سَوْمَهَا, that is, I asked him the price at which the commodity was to be sold.

Or سَاوَمَنِيهَا, but the first appears to be the right form; explained by ذَكَرَ لِى سَوْمَهَا.

Said when you mention the price of the commodity.

Said when he is the one who offers you the price.

Or اِسْتَامَ عَلَىَّ السِّلْعَةَ, which means استام عَلَى سَوْمِى, that is, he sought to obtain the sale of the commodity in opposition to me.

Mohammad is related to have said this; it is also related as لايسوم أَحَدُكُمْ على سوم اخيه. It may mean shall not sell: a man offers the purchaser his commodity for a certain price, and another then says, 'I have the like of it for less than this price', so that the prohibition covers seller and buyer alike. It is related also as لَايَسْتَامُ, meaning shall not purchase.

Said in a trad.; Aboo-Is-hāk explains it by أَنْ يُسَاوِمَ بِسِلْعَتِهِ, because that is a time in which God is to be praised, and one should not be diverted by other business. Or, he says, it may mean the pasturing of camels, because before sunrise, when the pasturage is moist with dew, it causes a fatal disease.

TA in art. حثر.

K in art. عمل. See also form 3.

Muḍāriʿ as above.

See also form 4.

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He marked the horse with a piece of silk (بحريرة, perhaps a mistranscription for بِحَدِيدَةٍ, that is, with an iron such as is used for branding), or with something by which it should be known. See also form 5, and form 4.

Also فِى السِّلْعَةِ, agreeing with what follows and with an example in art. بكر; maṣdar سِوَامٌ and مُسَاوَمَةٌ.

Also فِى السِّلْعَةِ, and بِالسِّلَعَةِ, agreeing with what precedes.

on this sense See also form 1, in three places.

. Or: he sent, or took, the cattle or the camels out to pasture; or he let the cattle pasture by themselves where they pleased.

In the Kur 16:10.

See also سَامَةٌ.

He set a mark, token, or badge upon himself, by which he might be known in war and the like.

In a trad. about the battle of Bedr; also related as سَوِّمُوا فانّ الملائكة قد سَوَّمَتْ. The mark is so that they may know one another in the fight, for the angels assisting them have done so.

See form 3.

Also أَرْضٌ تُسْتَامُ فِيهَا الإِبِلُ; that is, تَسُومُ فِيهَا. Or: a land into which they go away to pasture. See also مَسَامٌ.

استام السّلْعَةَ and the like: see form 1, in ten places.

Death. The first word has the same meaning in Persian, and is said not to be Arabic; the second is its ism waḥda.

It is related in a trad. about the salutation of the Jews that they used to say this, instead of السَّلَامُ عَلَيْكُمْ.

This was his reply, according to most of the relaters, وَعَلَيْكُمْ; but correctly without the و, because the و implies sharing.

It is related of 'Áïsheh that she used to say to them عَلَيْكُمُ السَّأْمُ وَالذَّأْمُ وَاللَّعْنَةُ, as mentioned in art. سأم.

The Jews are also related to have said to the Muslims عَلَيْكُمُ السَّامُ الدَّامُ, meaning المَوْتُ الدَّائِمُ. TA in art. دوم; see دَائِمٌ in that article.

Also a kind of tree of which the masts (أَدْقَال, plural of دَقَلٌ) of ships are made. According to Sh, the tree called خَيْزُرَان.

According to some copies of the K, سَامَةٌ also has this meaning, and the meaning explained in the sentence next following; but according to the text of the K as given in the TA, وَالسَّامَةُ has been wrongly put in those copies for وَالسَّاقَةُ, which, from what precedes it, means that سَامَةٌ also has the same meaning as سَاقَةٌ. If the first reading were right, the context in the K would imply that السامة is also the name of a son of Noah, which is incorrect; that son's name is only سَامٌ.

Also a hollow, or cavity, in the ground, of the kind called نُقْرَة, in which water remains, or stagnates, and collects.

For the verb in this explanation, written يُنْقَعُ in the CK and in my manuscript copy of the K, I read يَنْقَعُ.

Veins of gold; the word is a plural, or rather a collective noun.

Or: a vein in a mountain differing from the mountain's general nature; if it runs from east to west, it never fails of its promise to yield silver.

Or either form means gold, and silver, according to As and IAar; or, as some say, an ingot of gold, and of silver; or veins of gold, and of silver, in the stone or rock.

En-Nābighah El-Jaʿdee, or Edh-Dhubyānee, uses السام as meaning silver, likening a woman's front teeth to it for their whiteness.

Aboo-Saʿeed says that silver is called in Persian سِيمْ and in Arabic سَامٌ, but the meaning most commonly known is gold.

Keys Ibn-El-Khateem says: [If you threw colocynths upon our helmets, they would roll along off the gilded parts of them, the men being close together]

. لَوَ ٱنَّكَ is for لَوْ أَنَّكَ, and the ه in سَامِهِ refers to the بيض, which are described as gilded with it. The poet is describing the party as being so close together in the fight that colocynths, in spite of their smoothness and even shape, would not reach the ground if they fell on their heads.

Originally a maṣdar: see form 1 throughout.

Also used as a noun meaning the price of any commodity, or article of merchandise, like سِيمَةٌ and سُومَةٌ.

One says سَأَلْتُهُ سَوْمَهَا and ذَكَرَ لِى سَوْمَهَا, referring to a سِلْعَة, or commodity: see form 1, in the earlier half of the paragraph.

And سُمْتُكَ بَعِيرَكَ سِيمَةً حَسَنَةً and اِسْتَامَ فِيهِ سِيمَةً غَالِيَةً: see form 1 again, in the latter half of the paragraph.

Also السُّومَةِ, meaning السَّوْمِ.

سِيمَةٌ and سُومَةٌ are both nouns from سَامَ as used in the phrase سَامَنِى الرَّجُلُ بِسِلْعَتِهِ and the like; synonymous with قِيمَةٌ.

The ism waḥda of سَامٌ: see that word, in its first sentence and in the last but one.

Also a حَفْر or حُفْرَة, that is, a hollow dug in the ground, apparently to be filled with water for cattle, beside a well. Its plural is سِيَمٌ, originally سِوَمٌ.

that is, he dug the سامة.

Also the same as سَاقَةٌ, on the authority of IAar; see سَامٌ above.

See سَوْمٌ, in three places.

This word, and also سِيمَةٌ and سِيمَى (also written سِيمَا) and سِيمَآءُ and سِيمِيَآءُ, the last mentioned by As, mean a mark, sign, token, or badge by which a thing is known, or by which the good is known from the bad. It occurs with tanween by poetic licence, being properly like كِبْرِيَآءُ, a rare form.

According to J, the سُومَة is a mark that is put upon a sheep or goat, and such as is used in war or battle; from it comes the verb تَسَوَّمَ.

According to IAar, the سِيمَة is a mark upon the wool of sheep, and its plural is سِيَمٌ. See also سِمَةٌ in art. وسم.

According to IDrd. It is from وَسَمْتُ, originally وِسْمَى, the و being transposed and changed into ى because of the kesreh before it.

This form occurs in the Kur 48:29, and in several other places.

See سَوْمٌ, in five places.

See also سُومَةٌ, in two places.

For the meanings 'pactus' and 'pastum missus' assigned to it by Golius, as from the S, and copied by Freytag, I find no foundation.

Also written سِيمَا: see سُومَةٌ, in two places.

See سُومَةٌ.

See سُومَةٌ.

See سَائِمٌ.

Also two small hollows beneath the eye of the horse.

According to Freytag it occurs in the Deewán el-Hudhaleeyeen in a sense which he explains as 'Malum', that is, an evil.

The offering of a commodity for sale, and the like: see form 1.

Also a certain bird.

See art. سوى.

Going, or going away, occupied in seeking a thing, or in seeking to find and get it; going away at random, or roving, wherever he will.

Particularly, as also سَوَامٌ and سَائِمَةٌ: cattle, or camels, and sheep or goats, pasturing by themselves where they please; or sent forth to pasture, and not fed with fodder among the family they belong to; or pasturing in the deserts, left to go and pasture where they will.

The plural of سَائِمٌ and of سَائِمَةٌ is سَوَائِمُ; the ism mafʿūl مُسَامٌ is not used.

Said in a trad.

The beast that is sent away into its place of pasture: if it hurts a human being, the injury it commits is a thing for which no fine is exacted. Said in another trad.

It is related in a trad. about the emigration to Abyssinia that the Nejāshee said this to those who had emigrated to his country. IAth says this is how it is explained, and that سيوم is said to be an Abyssinian word. It is related also with fatḥa to the س, and some say that سُيُومٌ is the plural of سَائِمٌ, as شُهُودٌ is said to be of شَاهِدٌ; that is, you shall rove in my country like the sheep, or goats, pasturing where they please, with no one opposing you. Or, as some relate it, it is شُيُومٌ. TA in art. شيم.

A place where cattle pasture by themselves where they please; a place where they rove about, pasturing; like أَرْضٌ مُسْتَامَةٌ.

A wide and thick piece of wood at the bottom of the قَاعِدَتَانِ, the two side-posts of the door.

The pastured horses; or the horses sent forth with their riders upon them.

Or it means, or also means, the marked horses, marked by a colour differing from the rest of their colour, or by branding; or horses of goodly make.

Applied to a land: see form 8.