سَكَنَ, (Ṣ, Mgh, L, Mṣb, Ḳ,) aor. ـُ {يَسْكُنُ}, (L,) inf. n. سُكُونٌ, (Ṣ, Mgh, L, Mṣb, Ḳ,) said of a thing, (Ṣ, L,) of a thing that moves, (Mgh, Mṣb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, (هَدَأَ, Abu-l-ʼAbbás, L, or قَرَّ, Ḳ,) after motion; (Abu-l-ʼAbbás, L;) its motion [ceased, or] went away; (L, Mṣb;) and in like manner said of a man, and of a beast: (Abu-l-ʼAbbás, 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]. (Ṣ 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, (Mṣb, [where the aor. is said to be ـِ, but this is either a mistake or rare, for the aor. accord. to common usage is ـُ, as in the Ḳur vii. 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Mṣb) and سَكَنٌ, (Mṣb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ; (Ṣ and Ḳ, &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: (Mṣb:) and سَكَنَ إِلَيْهَا, aor. ـُ {يَسْكُنُ}, 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 Bḍ in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا; (Ksh in vii. 189, and the same and Bḍ in xxx. 20;) and اِسْتَأْنَسَ بِهَا, and أَلِفَ; (Bḍ in the same two places;) namely, his wife. (Ksh and Bḍ.)

And سَكَنَ الَّدارَ, (Ṣ, MA, Mgh, L, Mṣb, Ḳ,) and فِى الدَّارِ, (Mgh, Mṣb,) and بِالمَكَانِ, (L,) aor. ـُ {يَسْكُنُ}, (L, Mṣb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ, (MA,) orسُكْنَى↓ is a simple subst., and the inf. n. is سكن, (Mṣb, [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↓,]) orسُكْنَى↓ 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 Ḳur [vi. 13], is from السُّكْنَى (Ksh, Bḍ) or from السُّكُونُ: (Bḍ:) if from the former, (Ksh, Bḍ,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAạr, Ksh,* Bḍ,* L, Jel;) meaning, what the night and the day include within their limits: (Ksh,* Bḍ:) or, if from السُّكُونُ, (Bḍ,) what is still, or motionless, (Abu-l-ʼAbbás, Bḍ, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bḍ;) app. meaning the creation, collectively, or all created beings. (Abu-l-ʼAbbás, L.)

And سَكَنَ, (L, Ḳ,) aor. ـُ {يَسْكُنُ}, (Ḳ,) He became such as is termed مِسْكِين [q. v.]; (L, Ḳ;) as also سَكُنَ, (Ḳ,) andاسكن↓, andتسكّن↓, andتَمَسْكَنَ↓: (L, Ḳ:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as alsoاسكن↓, (L,) andتسكّن↓, andتَمَسْكَنَ↓; (Ṣ,* L;) the former of these being the regular form, (Ṣ, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ,] like تَمَنْدَلَ from المِنْدِيلُ, and تَمَدْرَعَ from المِدْرَعَةُ; (Ṣ, L;) andاستكن↓, (L, Mṣb,) andاِسْتَكَانَ↓, of the measure اِفْتَعَلَ (L, Mṣb, Ḳ) from المَسْكَنَةُ (L, Ḳ) or from السُّكُونُ, (Mṣb,) with ا added, (L, Mṣb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Mṣb, Ḳ,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ, signifying “evil state or condition,” (Mṣb,) 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.])

سكّنهُ, (Ṣ, L, Mṣb, Ḳ,) inf. n. تَسْكِينٌ, (Ṣ, L, Ḳ,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (Ṣ,* L, Mṣb, Ḳ;) namely, a thing: (Ṣ, L, Mṣb:) [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:)] andاسكنهُ↓ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ, meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (Ṣ 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]. (IAạr, L, Ḳ.)

And The constantly riding a light and swift ass which is termed سُكَيْن. (IAạr, L, Ḳ.)

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

اسكن: 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-ḥáḳ, L, Ḳ.)

And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, Ḳ.)

And اسكنهُ الدَّارَ, (Ṣ, L, Mṣb, Ḳ,) or المَنْزِلَ, (MA,) He made him [or gave him] to inhabit the house, or abode; (Ṣ,* MA, L,* Mṣb,* Ḳ;*) he lodged him therein. (MA.)

تسكّن, 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.

تَمَسْكَنَ 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: andتسكّن↓ is like تَمَسْكَنَ. (Lḥ, L.)

سَكْنٌ, a quasi-pl. n. of سَاكِنٌ↓, like as شَرْبٌ is of شَارِبٌ, called by Akh a pl., (L,) The inhabitants, people, or family, of a house or tent; (Ṣ, L, Ḳ;) a household. (L.)

And The collective body of the people of a tribe: one says, تَحَمَّلَ السَّكْنُ فَذَهَبُوا [The collective body of the people of the tribe bound the loads, or burdens, upon their beasts, and went away]. (Lḥ, L.)

See also سَكَنٌ.

And see the paragraph here next following.

سُكْنٌ: see سُكْنَى.

And see also مَسْكَنٌ, in three places.

Also, (L, JM, [thus written in both, and expressly said in the latter to be “with damm,”]) orسَكَنٌ↓, (thus in copies of the Ḳ,) orسَكْنٌ↓, (thus in the CK,) [but the first is app. the right,] Food, aliment, or victuals, syn. قُوتٌ; (L, Ḳ, JM;) like نُزْلٌ meaning “food (طَعَام, L, JM) of a party alighting to partake of it,” and said to be called سُكْنٌ because by means of it a place is inhabited, like as the نُزْل of an army means the “appointed rations of an army alighting at a place.” (L.)

سَكَنٌ A thing, (Ṣ, L, Mṣb, Ḳ,) of any kind, (Ṣ, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (Ṣ, L, Mṣb, Ḳ;) and in like manner, a person, or persons, to whom one trusts,, &c.: applied in this sense to a family, or wife, (L, Mṣb,) as well as to property, (Mṣb,), &c.: (L, Mṣb:) 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 Ṣ,] فُلَانٌ ٱبْنُ السَّكَنِ [Such a one is the son of the سَكَن]; and Aṣ used to say السَّكْنِ↓: (Ṣ, L:) accord. to Ibn-Ḥabeeb, one says سَكَن and سَكْن. (L.) And it is said in the Ḳur [vi. 96], جَعَلَ ٱللَّيْلَ 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.) [Andسُكْنَةٌ↓ 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. (Lḥ, L, and Ḥam p. 400.) See the latter word, in three places.

And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (Ṣ, L, Ḳ;) as in the saying [of a rájiz],

* وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ *

[And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (Ṣ, 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,

* أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ *

meaning He straightened it with fire and oils. (L.)

And Mercy, pity, or compassion. (Ḳ, [See also سَكِينَةٌ.])

And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase;, &c.]. (Ḳ.)

See also سُكْنٌ:

and سُكْنَى:

and see سَآكِنٌ.

[سَكْنَةٌ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ: pl. سَكَنَاتٌ.]

تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

سَكِنَةٌ A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ. (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ ٱنْقَطَعَتِ الهِجْرَةُ, (Ṣ, L, Ḳ,*) i. e. Rest ye, or remain ye, at your places, (Ṣ, L,) or in your places of habitation or abode, (Ṣ, L, Ḳ,) 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: (Ṣ, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ andسَكَنَاتِهِمْ↓ 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. (Ṣ, L, Ḳ.) So in the saying, (Ṣ, L,) attributed to several poets, (L,)

* بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ *

[With a smiting that removes the heads from their resting-places on the necks]. (Ṣ, L.)

سُكْنَى is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ: (MA, Mgh, L, JM:) or a simple subst. therefrom: (Mṣb:) 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. (Ṣ, L, Ḳ) also (L) from أَسْكَنَهُ الدَّارَ, (Ṣ, L, Ḳ,) like as عُتْبَى is from إِعْتَابٌ, (Ṣ, L,) and so is سَكَنٌ↓, (Lḥ, L, Ḳ,) [which is app. mentioned in the Mṣb as an inf. n. of the former verb,] signifying, as alsoسُكْنٌ↓, [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 Ḥam p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى. (L.)

See also مَسْكَنٌ, in five places.

سُكَيْنٌ An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, Ḳ) 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, Ḳ.)

سَكِينَةٌ (Ṣ, L, Mṣb, Ḳ) andسِكِّينَةٌ↓ (Ks, L, Ḳ) andسَكِّينَةٌ↓, (L, Mṣb,) mentioned in the “Nawádir,” (Mṣb,) on the authority of AZ, (L,) but of a measure of which there is no [other] known instance, (L, Mṣb,) Calmness, or tranquillity; (Ṣ, L, Mṣb, Ḳ;) gravity, staidness, steadiness, or sedateness; (Ṣ, L, Mṣb;) and a quality inspiring reverence or veneration: (Mṣb:) 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. (Ḥar 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 Ḳur [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, Ḳ:) 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 (Bḍ)], of chrysolite and sapphire, and a pair of wings: (L, Ḳ:) 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 Moḥammad: (Bḍ:) 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]. (Bḍ.) 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.)

سُكَيْنَةٌ fem. of سُكَيْنٌ [q. v.]. (L, Ḳ.*)

الطُّرَّةُ السُّكَيْنِيَّةُ [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. (Ṣ, L, Ḳ.)

سَكَّانٌ A maker of سَكَاكِين [or knives], (ISd, L, Ḳ,*) pl. of سِكِينٌ; (ISd, L;) as alsoسَكَاكِينِىٌّ↓, (ISd, L, Ḳ,) 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.)

سُكَّانٌ The ذَنَب, (Lth, Ṣ, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PṢ,) of a ship or boat, (Lth, Ṣ, 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]: (AʼObeyd, 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,]

* كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ *

(L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.)

Also pl. of سَاكِنٌ [q. v.]. (L, Mṣb.)

سِكِّينٌ a word of well-known meaning; (Ṣ, Mṣb, Ḳ;) i. e. A knife; (MA, PṢ;) i. q. مُدْيَةٌ; (L;) as alsoسِكِّينَةٌ↓, (ISd, L, Ḳ,) 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, Mṣb:) of the measure فِعِّيلٌ: (IDrd, L, Mṣb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ: (Mṣb:) it is masc., and sometimes fem.: (Zj, IAmb,* L, Mṣb, Ḳ:*) not heard as fem. by IAạr: (L:) held to be only masc. by AZ and Aṣ and some others: (Mṣb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ], (Mṣb,) 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.]

سَاكِنٌ 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, Mṣb:) andسَكَنٌ↓ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ. (L, Mṣb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (Ṣ, 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.]

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

مَسْكَنٌ and مَسْكِنٌ; (Ṣ, L, Mṣb, Ḳ;) the people of El-Ḥijáz say the former, (Ṣ, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (Ṣ, L, Ḳ;) a house, or a tent; (Ṣ, L, Mṣb;) pl. مَسَاكِنُ: (Mṣb:) andسَكَنُ↓ signifies the same as مَسْكِنٌ, [thus in the Ḳur xvi. 82,] (Lḥ, L, and Ḥam p. 400,) as alsoسُكْنَى↓, (Lḥ, L,) andسُكْنٌ↓: you say,دَارٌ فِيهَا سَكَنٌ↓ andسُكْنٌ↓, i. e.سُكْنَى↓ [or مَسْكَنٌ, meaning A house in which is a place of habitation, or a lodging]: (L: [سَكَنٌ↓ andسُكْنٌ↓ 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:]) andدَارِى 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:) orلَكَ دَارِى هٰذِهِ سُكْنَى↓, meaning To thee this my house is a lent dwelling-place: andسُكْنَى↓ المَرْأَةِ means The wife's dwelling-place in which the husband lodges her. (L.)

مَرْعًى مُسْكِنٌ 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, Ḳ.)

مَسْكَنَةٌ (L, Mṣb, Ḳ) 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.)

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

مِسْكِينٌ (Ṣ, Mgh, L, Mṣb, Ḳ, &c.) and مَسْكِينٌ, (L, Mṣb, Ḳ,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ, (L,) of the dial. of Benoo-Asad, (L, Mṣb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ, (Mṣb,) 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, Mṣb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَٱحْشُرْنِى 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, (Ṣ,) it signifies (Ṣ, IAth, L, Mṣb, Ḳ) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (Ṣ, IAth, L, Mṣb, Ḳ;) and weak; (Ṣ, L, Ḳ;) and subdued, or oppressed; though possessing riches or competence: (Mṣb:) [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, (Ṣ,) it is syn. with فَقِيرٌ, (Ṣ, L, Mṣb,) meaning (Mṣb) destitute, i. e. possessing nothing: (L, Mṣb, Ḳ:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Mṣb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, Ḳ) for him (Ḳ) or for his family: (L:) or caused by poverty to have little power of motion; (L, Ḳ;) thus expl. by Aboo-Is-ḥáḳ; 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: (Mṣb:) he used to say that the مسكين is in a harder condition than the فقير: (Ṣ, L,* Mṣb:*) he says, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين; (Ṣ, L,* Mṣb;) but ʼAlee 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]; (Ṣ;) but Ziyádet-Allah Ibn-Aḥmad 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 Aṣ, the مسكين is better in condition than the فقير; and this is [said to be] the right assertion, (Mgh, L, Mṣb,) for the pl. of the former is applied in the Ḳur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Mṣb;) 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.:) ʼAlee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Ḳur [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, Ṣ, L, Mṣb, Ḳ) and مِسْكِينٌ also; (Ṣ, L, Ḳ;) the former by way of assimilation to فَقِيرَةٌ; (Sb, Ṣ, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (Ṣ, Mṣb;) or, as Abu-l-Ḥasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ, (Ṣ, L, Ḳ,) applied to men, (Ḳ,) or to a company of people, (Ṣ, L,) and مِسْكِينَاتٌ applied to female. (Ṣ, L, Ḳ.)