Classical Arabic - English Dictionary

عَصَمَ, aor. ـِ {يَعْصِمُ}, (Ḳ, TA,) inf. n. عَصْمٌ, (TA,) i. q. مَنَعَ [as meaning He, or it, prevented, or hindered: or, as is generally the case, defended, or protected]: (Ḳ, TA:) this is [said to be] the primary signification: (TA: [but see عِصْمَةٌ]) and he, or it, preserved, or kept; syn. وَقَى: (Ḳ, TA:) and it withheld (أَمْسَكَ) a thing. (TA.) One says, عَصَمَهُ الطَّعَامُ [for عَصَمَهُ مِنَ الجُوعِ] The food prevented him, or defended him, (مَنَعَهُ,) from being hungry. (Ṣ, Ḳ.) And عَصَمَهُ ٱللّٰهُ, (Mgh, Mṣb, TA,) aor. as above, (Mṣb, TA,) inf. n. عِصْمَةٌ, (Mgh,) or this is a simple subst., (Mṣb,) and the inf. n. is عَصْمٌ, (TA,) God defended, or protected, him; (TA;) or preserved him; (Mgh, Mṣb, TA;) مِنَ السُّوْءِ [from evil], (Mgh,) or مِنَ المَكْرُوهِ [from what was disliked, or hated]. (Mṣb.) And عَصَمْتُهُ I [defended, or protected, him; or] preserved him. (Ṣ.)

And [hence,] عَصَمَ القِرْبَةَ, (Ḳ, TA,) aor. ـِ {يَعْصِمُ}, inf. n. عَصْمٌ, (TA,) He put, or made, to the water-skin, an عِصَام; (Ḳ, TA;) as alsoأَعْصَمَهَا↓: (ISk, Ṣ, Ḳ, TA:) or the latter signifies, (TA,) or signifies also, (Ḳ,) he bound it with the عِصَام, (Ḳ, TA,) i. e. the [tie called] وِكَآء [which is bound round its head to confine the contents]. (TA.)

عَصَمَ إِلَيْهِ: see 8.

عَصَمَ, aor. ـِ {يَعْصِمُ}, (Ṣ, Ḳ,) inf. n. عَصْمٌ, (Ṣ,) signifies also اِكْتَسَبَ [i. e. he gained, or earned; or he sought means of subsistence]. (Ṣ, Ḳ.)

عَصَمَ ثَنِيَّتَهُ الغُبَارُ means The dust stuck to his central incisor; like عَصَبَ [q. v.]. (TA.)

عَصِمَ, aor. ـَ {يَعْصَمُ}, (Ḳ, TA,) inf. n. عَصَمٌ, (Ṣ,* TA,) said of a gazelle, and of a mountain-goat, [and app. of a horse,] He was such as is termed أَعْصَمُ. (Ḳ, TA.)

اعصم He exerted his strength, and laid hold, or fast hold, upon a thing, or clung to it, lest his horse, or his camel, should throw him down; [or rather اعصم بِشَىْءٍ has this meaning, or he laid hold, or fast hold, upon a thing, or clung to it;] and in like manner one saysاعتصم↓ بِهِ, andاستعصم↓ به; (Ṣ;) اعتصم↓ بِهِ is said by Er-Rághib, to signify thus; whence, in the Ḳur [iii. 98],وَٱعْتَصمُوا↓ بِحَبْلِ ٱللّٰهِ [expl. in art. حبل]: (TA:) and [hence, likewise,] اعصم بِحَبْلِهِ signifies تَمَسَّكَ بِهِ [meaning He held fast by his corenant]. (Mgh.) One says also, اعصم بِالبَعِيرِ He laid hold upon one of the cords, or ropes, of the camel, (Ḳ, TA,) lest the camel should throw him down. (TA.) And اعصم بِالفَرَسِ He laid hold upon the mane of the horse, (Ḳ, TA,) lest his horse should throw him down. (TA.) And اعصم بِفُلَانٍ He laid upon such a one: (Ḳ:) or اعصم بِصَاحِبِهِ He clung to his companion. (Ṣ.)

And [hence,] He took refuge, and defended, or protected, himself, مِنَ الشَّرِّ from evil; as alsoاعتصم↓, andاستعصم↓ (Ḥam p. 810.)

Also He was not firm [in his seat] upon the back of the horse. (Ḳ.)

اعصم فُلَانًا He prepared for such a one, (Ṣ, Ḳ,) in the camel's saddle, and in the horse's saddle, (Ṣ,) a thing upon which he might lay hold, (Ṣ, Ḳ,) lest he should fall. (Ṣ.)

اعصم القِرْبَةَ: see 1, latter half.

انعصم He became [defended, or protected, or] preserved; quasi-pass. of عَصَمْتُهُ. (Ṣ.)

see 4, first sentence, in three places. [Hence,] اعتصم بِٱللّٰهِ He held fast, or clung, unto God: (Jel in iii. 96:) or, to his religion: or he had recourse to God for protection, in, or in respect of, the concurrences, or combinations, of his affairs: (Bḍ ibid:) he confided in, or relied upon, God, (Bḍ and Jel in xxii. last verse,) in, or in respect of, the concurrences, or combinations, of his affairs, not seeking aid from any but Him: (Bḍ ibid.:) or he defended, or preserved, himself, or he refrained, or abstained, (اِمْتَنَعَ,) by the grace of God, (Ṣ, Mṣb,* Ḳ,) from disobedience. (Ṣ, Ḳ. [See also 10.]) Andعَصَمَ↓ إِلَيْهِ signifies the same as اعتصم بِهِ. (Ḳ.) See also 4, latter half.

اِعْتَصَمَتْ, said of a girl, or young woman, [from عِصَامٌ,] She applied collyrium to her eyes. (El-Muärrij, TA.)

استعصم: see 4, in two places.

Also He defended, or preserved, himself, or he refrained, or abstained; syn. اِمْتَنَعَ. (TA. [See also 8.])

عُصْمٌ (Ṣ, Ḳ) andعُصُمٌ↓ (Ḳ) andعَصِيمٌ↓ (Ṣ, Ḳ) A relic, and a trace, of anything, (Ṣ, Ḳ,) such as tar [with which camels are smeared when mangy], (Ṣ,) and خِضَاب [i. e. hinnà (حِنَّآء) and the like, with which one dyes, or tinges, the hair, &c.], and the like: (Ṣ, Ḳ:) and عُصْمٌ is also expl. as signifying a trace of anything such as وَرْس [q. v.] or saffron or the like. (TA.) Aṣ says, I heard an Arab woman of the desert say to her follow-wife, أَعْطِينِى عُصْمَ حنَّائِكِ, meaning [Give me] what thou hast wiped off and cast away of thy حِنَّآء (Ṣ, TA *) after thy dyeing of thy hands with it. (TA.)

عُصْمٌ is also a pl. of عِصَامٌ [q. v.]. (TA.)

عُصْمَةٌ A قِلَادَة [meaning collar for a dog]: (Ṣ, Ḳ;) as alsoعِصْمَةٌ↓; (Kr, Ḳ, &c.;) resembling a bracelet: (Er-Rághib, TA:) pl. (of the latter, TA) عِصَمٌ, and pl. pl. أَعْصُمٌ and عِصَمَةٌ [in the CK عَصَمَةٌ, but, as is said in the TA, with kesr and then fet-ḥ], and pl. pl. pl. أَعْصَامٌ; (Ḳ;) or this last, which is said in the Ṣ to be pl. of عُصْمةٌ, and thought by ISd to be formed from عِصْمَةٌ after rejecting the augmentative letter [ة], and said by some to be a pl. of which the sing. is عِصْمٌ↓, like as أَعْدَالٌ is of عِدْلٌ, is correctly pl. of عِصَمٌ, which is pl. of عِصْمَةٌ, (IB, TA.) of which أَعْصِمَةٌ is also apl. [of pauc.] (TA.) And أَعْصَامٌ signifies also The straps (عَذَبَات) that are upon the necks of dogs: and the sing, is عُصْمَةٌ, and, (Ḳ, TA,) some say, (TA,) عِصَامٌ↓, (Ḳ, TA,) with kesr, [in the CK عَصامٌ,] mentioned by Lth. (TA.) [Hence,] one says, دَفَعْتُهُ إِلَيْهِ بِعُصْمَتِهِ andبِعِصَامِهِ↓ [i. e. I gave it to him altogether]; like as one says, بِرُمَّتِهِ [q. v.]. (TA.)

Also The quality denoted by the epithet أَعْصَمُ [q. v.]: (Ṣ, Ḳ:) ISh says, it is in the arm of the gazelle and of the mountain-goat: and IAạr says, it is in cloven-hoofed animals in the fare legs; and in the crow, in the shanks; and sometimes, he says, it is in horses. (TA.)

عِصْمَةٌ [mentioned in the Mgh as an inf. n., but said in the Mṣb to be a simple subst.,] primarily (TA) signifies مَنْعٌ [as meaning Prevention, or hindrance: or, as seems to be indicated by most of its subordinate applications, defence, or protection]: (Ṣ, Ḳ, TA:) or, as some say, its primary signification is the act of tying, or binding; and hence the meaning of مَنْعٌ: or, accord. to Zj, it primarily signifies حَبْلٌ [i. e. a rope, or cord]; and accord. to Moḥammad Ibn-Neshwán El-Himyeree, سَبَبٌ and حَبْلٌ [which mean the same]. (TA.) Defence, or protection, (TA,) or preservation, (Ṣ, Mṣb, Ḳ,) [in an absolute sense, and] as an act of God, (Mṣb, TA,) from that which would cause destruction of a man. (TA.) عِصْمَةُ الأَنْبِيَآءِ signifies God's preservation of the prophets; first, by the peculiar endowment of them with essential purity of constitution; then, by the conferring of large and highly-esteemed excellences; then, by aid against opponents, and rendering their feet firm; then, by sending down upon them tranquillity (السَّكِينَة, q. v.), [see the Ḳur ix. 26, &c.,] and the preservation of their hearts, or minds, and adaptation to that which is right. (Er-Rá- ghib, TA.)

Also [A defence as meaning] a defender from a state of perdition and from want: so in a saying of Aboo-Tálib, in praise of the Prophet, cited voce ثِمَالٌ. (TA.)

And A faculty of avoiding, or shunning, acts of disobedience, [or of self-preservation therefrom,] with possession of power to commit them: (El-Muná- wee, TA:) [or,] as used by the Muslim theologians, inability to disobey: or a disposition that prevents [disobedience], not such as constrains [to act]. (MF, TA.)

عِصْمَةُ النِّكَاحِ means The tie, or bond, of marriage: [also called, in the present day, عِصْمَةُ المَرْأَةِ i. e. the woman's matrimonial tie or bond, which is in her husband's hand, or power: a term used by the lawyers:] one says, بِيَدِهِ عِصْمَةُ النِّكَاحِ i. e. [In his hand, or power, is] the tie, or bond, of marriage: pl. عِصَمٌ: whence, in the Ḳur [lx. 10], وَلَا تُمَسِّكُوا بِعِصَمِ الكَوَافِرِ [And hold ye not to the matrimonial ties, or bonds, of the unbelieving women; meaning divorce ye such women: but the common reading is ولا تُمْسِكُوا, which signifies the same]. (TA.)

See also عُصْمَةٌ.

عِصَامٌ The tie of a قِرْبَة [or water-skin]; (Ṣ, Mṣb;) [i. e.] its [tie called] وَكَآء [which is bound round the head to confine the contents]: (TA:) and the strap that is used for the carrying thereof: (Ṣ, Mṣb:) or a cord that is used for the tying, or binding, of the leathern bucket and of the water-skin and of the [leathern vessel for water called] إِدَاوَة: and the loop-shaped handle that serves for the suspending of the [bag, or other receptacle, for travelling-provisions or for goods or utensils, &c. called] وِعَآء: (Ḳ:) and anything that serves for the protection, or preservation, of a thing: (TA:) pl. [of pauc.] أَعْصِمَةٌ and [of mult.] عُصْمٌ, (Ḳ, TA,) or عُصُمٌ, (Mṣb, and so in some copies of the Ḳ,) and عِصَامٌ, like the sing., of the class of دِلَاصٌ: (AZ, Ḳ:) but Az states, as what had been heard [app. by him] from the Arabs, respecting the عُصْم of [the leathern water-bags called] مَزَاد, that they are the cords that are fixed in the loops of the pairs of water-bags, and with which they are tied when they are bound upon the back of the camel; after which the [rope called] رِوَآء is bound over them: they are erroneously said by Lth to be the طَرَائِق [app. meaning borders] of the extremity of the مَزَادَة [or leathern water-bag], at the place of the كُلْيَة [or kidney-shaped piece of leather to which a loop is sewed]. (TA. [See also خُصْمٌ.]) Mention is made, in a trad., of a place where a camel was shackled with عُصْم, as meaning that its abundance of herbage confined him so that he would not go away in search of pasturage. (TA.)

Also The cord, or bond, of the [vehicle called] مَحْمِل, (Ḳ,* TA,) which is bound at the extremity of [each of the transverse pieces of wood called] the عَارِضَانِ [correctly عَارِضَتَانِ], in the upper part of each of these: [for,] as Lth says, there are two of such cords, or bonds: and Az says that the عِصَامَانِ of the مَحْمِل are like those of the [pair of leathern water-bags called] مَزَادَتَانِ. (TA.)

And The slender part of the end of the tail; (M, Ḳ;) and عِضَامٌ is a dial. var. thereof: (TA: [but see the latter:]) or the tail with its hair and its عَسِيب [q. v.]: (ISh, TA:) pl. أَعْصِمَةٌ. (Ḳ.)

See also عُصْمَةٌ, in two places.

Also Collyrium: (Ḳ, TA:) mentioned on the authority of El-Muärrij: so called because it defends and strengthens the eye. (TA.)

عَصُومٌ Edacious; voracious; (Ḳ, TA;) applied to a she-camel; (TA;) andعَيْصُومٌ↓ signifies the same, (Ḳ, TA,) applied to a human being, male and female; (TA;) the latter occurring in the saying of a rájiz, applied to an old woman, (Ṣ, TA,) and said to have this meaning, (Ṣ,) but as some relate it, the word is there with ض; (Ṣ, TA;) and عَيْضُومٌ signifies thus accord. to Kr, applied to a woman: عَيْصُومٌ, however, is of higher authority: (TA in art. عضم:) عَيْصَامٌ↓ also signifies the same, applied to a man. (TA.)

Also A female whose family, or household, have become numerous. (Az, TA.)

عَصِيمٌ: see عُصْمٌ.

Also Sweat: (Ḳ:) or, accord. to Lth, rust [that is an effect] of sweat. (TA.)

And Dirt, and urine that dries, upon the thighs of camels, (Ḳ, TA,) so as to become like the road, in thickness. (TA.)

And Black hair that grows beneath the fur of the camel when it falls off (إِذَا ٱنْتَسَلَ [perhaps a mistranscription for اذا أَنْسَلَ]). (Ḳ.)

And The leaves of trees. (IB, TA.)

عِصَامِىٌّ [a rel. n. used as meaning Of the class of 'Isám; and hence, self-ennobled]. عِصَامٌ is the name of a chamberlain of En-Noamán Ibn-El-Mundhir: and [in relation to him] it is said in a prov., كُنْ عِصَامِيًّا وَلَا تَكُنْ عِظَامِيًّا, (Ṣ, Ḳ, TA,) [the former clause meaning Be thou of the class of 'Isám, i. e. be thou self-ennobled, and] the latter clause meaning and be not of those who glory in old and wasted and crumbling bones, [i. e. in their ancestors,] (TA,) alluding to his saying, [so in the Ṣ and Ḳ and TA, but correctly the saying of En-Nábighah, (see Ḥar p. 297,)]

* نَفْسُ عِصَامٍ سَوَّدَتْ عِصَامَا *

* وَعَلَّمَتْهُ الكَرَّ وَالإِقْدَامَا *

[The soul of 'Isám ennobled 'Isám, and taught him the art of attack, and boldness]. (Ṣ, Ḳ, TA.) And [hence] one says also, فُلَانٌ عِصَامِىٌّ وَعِظَامِىٌّ i. e. Such a one is noble in respect of soul, or self, and of origin. (A, TA.)

عَاصِمٌ [act. part. n. of عَصَمَ, signifying] Defending [&c.], or a defender [&c.]. (TA.) لَا عَاصِمَ اليَوْمَ مِنْ أَمْرِٱللّٰهِ, in the Ḳur [xi. 45], may mean There is no defender [this day from the decree of God]: (TA:) or the meaning may be, no [person] defended: or no possessor of defence: (Ṣ, TA:) so that عاصم may be an instance of فَاعِل in the sense of مَفْعُوا: (Ṣ:) or it may thus be a possessive epithet. (TA. [See also دَافِقٌ.])

[Hence,] العَاصِمَةُ is a name of El-Medeeneh. (Ḳ.)

أَبُو عَاصِمٍ is an appellation of The meal of parched barley or the like (السَّوِيق). (Ṣ, Ḳ.) And also The food called سِكْبَاج [q. v.]. (Ḳ.)

عَيْصُومٌ: see عَصُومٌ

Also A woman who sleeps long, and speaks angrily when she is roused. (TA.)

أَعْصَمُ A gazelle, and a mountain-goat, having in his arms, (Aṣ, T, Ṣ, Ḳ,) or in one of them, (AO, Ṣ, M, Ḳ,) a whiteness, (Ṣ, Ḳ,) the rest of him being red or black: (Ḳ:) or a goat white in the fore legs, or in the fore leg: (Az, TA:) fem. عَصْمَآءُ: (Ṣ, Ḳ:) and pl. عُصْمٌ. (Ṣ.)

And A horse white in the fore leg: (Aṣ, TA:) or having a whiteness in one of his fore legs, above the pastern: (ISh, TA:) or having a whiteness in his fore shanks: (Ḥam p. 18:) or having a whiteness in one of his fore legs, (Ṣ, TA,) but not in his hind legs, (TA,) little or much; in which case he is termed أَعْصَمُ اليُمْنَى or اليُسْرَى [white in respect of the right fore leg or of the left]: when the whiteness is in both of his fore legs, he is termed أَعْصَمُ اليَدَيْنِ [white in respect of the two fore legs]; unless having a blaze in his face, in which case he is termed مُحَجَّلٌ, not أَعْصَمُ; (Ṣ, TA;) though a blaze in his face does not cause him to be termed مُحَجَّلٌ when the whiteness is in one fore leg. (Ṣ.)

And A crow having a white feather in its wing; (Ṣ, Ḳ; [in some copies of the Ḳ, in its two wings;]) i. e., in one of its wings: (TA:) because the wing of the bird corresponds to the fore leg [of the beast]: (Ṣ, TA:) or white in the wings: (ISh, IAth, TA:) or white in the legs: (TA:) or red (أَحْمَر) in the legs and beak; (Az, Ḳ, TA;) and this is said by Az to be the correct explanation; [but] he adds that the Arabs term بَيَاض [i. e. whiteness] حَمْرَة [which properly signifies redness], saying of a woman of white complexion that she is حَمْرَآء: [so that by the last of the foregoing explanations of أَعْصَمُ applied to a crow is app. meant white in the legs and beak:] the Prophet is said to have explained this epithet, thus applied, as meaning of which one of the legs is white: (TA:) some say that الغُرَابُ الأَعْصَمُ is like الأَبْلَقُ العَقُوقُ and بَيْضُ الأَنوقِ, applied to anything that is rarely found: (Ṣ, TA:) it occurs in a number of trads.; and a righteous woman is likened thereto. (TA.)

مِعْصَمٌ The part, of the fore arm, which is the place of the bracelet; (Ṣ, Mṣb, Ḳ;) [the wrist: pl. مَعَاصِمُ:] in a citation from a poet (voce عَرَقَ), المَعَاصِيم is used by poetic license for المَعَاصِم. (L in art. عرق.)

And The يَد [meaning arm]; (Ḳ, TA;) used in this sense in a verse of El-Aạshà. (TA.)

Also, thus without the article ال, a name for The she-goat; which is called to be milked by one's saying مِعْصَمْ مِعْصَمْ, with the last letter quiescent. (Ḳ.)

مُعْتَصَمٌ A place of defence, protection, or preservation. (Ksh and Bḍ in xi. 45.)