أدمa single root meaning agreement and fitting together. (root dm)

Al-adm (الأدم): agreement/harmony. 'Adama Allāhu baynahumā ya'dimu adman' (Allah brought about agreement between them). 'Ādama baynahumā īdāman' — so he is 'mu'dam baynahumā' (harmonized between them). [A poet] said: 'And fair women are not brought into harmony except when made harmonious,' meaning: they are not made beloved except by one who makes [them] beloved. One says: 'baynahumā udmatun wa milḥatun' (between them is udma and milḥa), meaning a mixing/blending relationship. It is said: al-udma among people is a tinge of blackness [dusky complexion], while among camels and gazelles it is whiteness. One says 'ẓabyatun admā'' (a white gazelle). I have not heard anyone say 'ādam' for the male of the gazelle, though it would be analogically correct. The adīm (أديم) of anything is the outer surface of its skin/hide. The udma of the earth (أدمة الأرض) is its surface. It is said that Ādam (peace be upon him) was named thus because he was created from the udma [surface layer] of the earth; and it is also said [he was named thus] because of an udma [i.e., a covering/aspect] placed in him. [Al-idām (الإدام) and al-adm (الأدم): that with which bread is seasoned/eaten. 'Adamtu al-khubza adman': I put in it seasoning (idām), whether ghee, meat, or milk — all of these are called adm. Al-idām is the collective plural, and 'three [portions]' is 'āima' (آدمة).]

Al-adam (الأدم): plural of al-adīm (الأديم — hide/leather), like afīq and afuq. It may also be pluralized as ādima (آدمة), like raghīf/arghifa, according to Abū Naṣr. Sometimes the surface of the earth is called adīm. Al-Aʿshā said: 'One day you see it like the stripes of woven fabric, And [another] day its surface (adīmuhā) is diseased/marred.' Al-udma (الأدمة): the inner layer of skin next to the flesh, while al-bashara is its outer layer. One says of a man 'mu'dam mubashshar' meaning he combines the softness of the udma with the roughness of the bashara. It is also said: 'ja'altu fulānan udmata ahlī' — I made so-and-so my family's equal/counterpart. Al-udma with damma: dusky complexion (al-sumra). Al-udma also [means]: 'the means to a thing,' according to al-Farrā'. Al-ādam (الآدم) among people: the dusky/tawny one; plural: udmān (أدمان). Ādam (آدم), peace be upon him: the father of mankind; its origin has two hamzas, since it is [pattern] af'al, but they softened the second one. When you need to give it a vowel [in derivation], you make it a wāw and say 'awādim' (أوادم) in the plural, since it has no known origin with yā'; so wāw was made to predominate — according to al-Akhfash. Al-Aṣmaʿī said: al-udm among gazelles are white ones with dark markings (juddan) mixed with a grayish tinge, dwelling in the mountains. He said: they take on the colors of mountains. One says 'ẓabyatun admā''. In the poetry of Dhū al-Rumma there occurs 'udmāna' (أدمانة); he said: 'I say to the riders, when she turned aside at evening, tawny (udmāna), untended by the herders (al-ajālīd)...' but al-Aṣmaʿī rejected this [form]. Al-udma among camels: intense whiteness; one says 'baʿīrun ādam' and 'nāqatun admā'', plural udm. And [a poet] said: 'If I satirize him he becomes distressed, as a worn-out bull camel becomes distressed, whose flanks and hump are galled from whiteness (al-udm)...' It is also said [al-ādam] is the one that is white-and-black at the extremities (al-abyaḍ al-aswad al-muqtalayn). Al-adm and al-idām: that which is eaten with bread as seasoning. One says from it: 'adama al-khubza bi'l-laḥmi ya'dimuhu', with kasra [on the middle radical]. Al-adm: intimacy and agreement; one says 'adama Allāhu baynahumā' meaning He set things right and brought about harmony; likewise 'ādama Allāhu baynahumā' — [both] fa'ala and af'ala with the same meaning. In the ḥadīth: 'Look at her, for it is more likely to bring about mutual harmony (yu'dama) between you,' meaning that there be love and agreement between you. And [a poet] said: 'And fair women are not brought into harmony except when made harmonious,' meaning: they are not made beloved except by one who makes [them] beloved. Udmā (أدمى), on the pattern fu'lā, with ḍamma on the fā' and fatḥa on the ʿayn: a place name. Al-ayādīm (الأياديم): the flat stretches/backs of the land (mutūn al-arḍ), having no singular.

The hamza, dāl, and mīm [together] are one root, meaning agreement and harmony/compatibility. This is [seen in] the saying of the Prophet (peace be upon him) to al-Mughīra ibn Shuʿba, when he proposed to a woman: 'Look at her, for it is more likely to bring about mutual harmony (yu'dama) between you.' Al-Kisā'ī said: yu'dam (يؤدم) means that love and agreement will exist between the two. One says: adima ya'dimu adman (أدم يأدم أدما). Abū al-Jarrāḥ al-ʿUqaylī said likewise. Abū ʿUbayd said: I consider this to derive only from 'seasoning food' (adama al-ṭaʿām), because its wholesomeness and goodness come only through the seasoning (idām). Thus one says 'seasoned food' (ṭaʿām ma'dūm). Ibn Sīrīn said, regarding the food for expiation of an oath: 'a seasoned meal (aklatun ma'dūmatun), until they are satisfied.' [Abū ʿUbayd] said: A scholar told me that Durayd ibn al-Ṣimma wished to divorce his wife, and she said: 'O father of so-and-so, will you divorce me? By God, I have fed you from my seasoned dish (ma'dūmī) and disclosed to you my secrets (maktūmī), and I came to you unadorned, without a bracelet.' Abū ʿUbayd said: one also says 'Allāh ādama baynahumā yu'dimu īdāman' (آدم الله بينهما يؤدم إيداما), so he is 'mu'dam baynahumā' (مؤدم بينهما — 'united between them'). A poet said: 'And fair women are not brought into harmony except when made harmonious...' meaning: they are not made beloved except by one who makes [things] beloved, placed for that purpose. From this same category is the saying 'ja'altu fulānan udmata ahlī' (I made so-and-so the udma of my family), meaning their equal/counterpart — and this is sound, because if one does that, he has brought about harmony/agreement between them. And al-udma (الأدمة) is 'the means to a thing' (al-wasīla ilā al-shay'), since one who is in disagreement does not use it as a means. If someone should ask: to what, then, is al-udma [in the sense of 'inner layer of skin'] to be referred? It is said to him: al-udma [inner skin] is better suited/more harmoniously joined to the flesh than al-bashara [outer skin]. That is why Ādam (peace be upon him) was named [thus], because he was taken from the udma (inner layer) of the earth. It is also said that it [udma] is the fourth layer [of skin]. The Arabs say 'mu'dam mubashshar' [about a person], meaning one who combines the softness of the udma [inner skin] with the roughness of the bashara [outer skin]. As for the color al-ādam [i.e., dusky/tawny], it is because that is the predominant color among the Banū Ādam (mankind). Some people say 'adīm al-arḍ' (أديم الأرض) and 'udmatuhā' (أدمتها) [both meaning] 'its surface.'

Ādam (آدم), the father of mankind: it is said he was named thus because his body was from the adīm (surface/hide) of the earth; and it is said [he was named thus] because of a duskiness in his color — one says 'rajulun ādam' [meaning] roughly 'dusky/tawny.' It is also said he was named thus because he was [made] from varied elements and disparate powers/faculties, as He (exalted) said: 'From a sperm-drop, a mixture (amshāj), that We test him' [Q 76:2]. One says: 'ja'altu fulānan udmata ahlī' — I mixed/blended him with them. It is also said he was named thus on account of the [pleasant] blending given by the spirit (rūḥ) breathed into him, mentioned in His saying (exalted): 'and I breathed into him of My spirit' [Q 15:29], and He gave him the intellect, understanding, and deliberation by which he was preferred over others, as He (exalted) said: 'and We have preferred them greatly over many of those We created' [Q 17:70]. This is from their saying 'al-idām' — that which seasons/enhances food. And in the ḥadīth: 'Look at her, for it is more likely to bring about mutual harmony (yu'dama) between you,' meaning: to be joined and made pleasant/harmonious.

Al-udma (الأدمة): kinship and the means to a thing. One says: 'fulānun udmatī ilayka' — so-and-so is my means [of access] to you. One says: 'baynahumā udmatun wa milḥatun' — between them is udma and milḥa, i.e., a mixing/blending relationship; and it is said al-udma is 'mixing,' and it is also said [it means] 'agreement.' Al-adm: intimacy and agreement; 'adama Allāhu baynahum ya'dimu adman' — Allah brought about harmony among them. One also says 'ādama baynahumā yu'dimu īdāman,' [both] fa'ala and af'ala with the same meaning; and [a poet] cited: 'And fair women are not brought into harmony except when made harmonious,' meaning: they are not made beloved except by one who makes [them] beloved, one suited for that. And 'adama' [also means]: he joined, set right, made intimate, and reconciled; and likewise 'ādama yu'dimu,' with the elongation (madd); and every agreeable/compatible one is called 'idām' [i.e., companion in harmony]. Ghādiya al-Dubayriyya said: 'They were, to whoever mixed with them, a seasoning (idāman).' In the ḥadīth from the Prophet, peace be upon him: he said to al-Mughīra ibn Shuʿba, when he had proposed to a woman: 'Look at her, for it is more likely to bring about mutual harmony (yu'dama) between you.' Al-Kisā'ī said: 'yu'dam baynakumā' means that there be love and agreement between the two of you. Abū ʿUbayd said: I consider the origin of this to be only from 'seasoning food' (adama al-ṭaʿām), because its wholesomeness and goodness come only through the seasoning (idām); hence one says 'seasoned food' (ṭaʿām ma'dūm). Ibn al-Aʿrābī said: and 'Idām' is a woman's name derived from this; and he cited [a verse]: 'Behold, she departed to her destination, Idām, and every union with a beautiful woman is [merely] a rein [i.e., temporary]...' 'Adamahu bi-ahlihi adman': he mixed/blended him with his people. 'Fulānun adamu ahlihi wa udmatuhum' — so-and-so is their equal/counterpart, and he is known by that. 'Adamahum ya'dimuhum adman': he served as their udma [means of connection] — from Ibn al-Aʿrābī. Al-Tahdhīb: 'fulān udmatu banī fulān' — so-and-so is the udma of the Banū So-and-so, and he has 'adamahum ya'dimuhum,' meaning he is the one through whom people come to know them. Al-Jawharī: one says 'ja'altu fulānan udmata ahlī' — I made so-and-so my family's equal/counterpart. Al-idām: the well-known [term for] what is eaten with bread as seasoning. In the ḥadīth: 'How excellent a seasoning (idām) is vinegar!' Al-idām, with kasra, and al-adm, with ḍamma: whatever is eaten with bread, of any kind. In the ḥadīth: 'The chief seasoning (idām) of the people of this world and the next is meat' — thus meat is counted as an idām, though some jurists do not count it as idām and say: if someone swears not to eat with seasoning (lā ya'tadim) and then eats meat, he has not broken his oath. The plural [of idām] is ādima (آدمة), and the plural of adm is ādām (آدام); one says 'i'tadama bihi' — he ate it as a seasoning. 'Adama al-khubza ya'dimuhu,' with kasra, adman: he mixed it with seasoning (adm); others say 'adama al-khubza bi'l-laḥmi' — he seasoned the bread with meat; Ibn Barrī cited: 'When the bread is seasoned with meat, that is [as reliable as] God's trust — the tharīd (sopped bread dish)...' And another said: 'Its udders cook it and season it...' He said: and the evidence for [the word] idām is the poet's saying: 'The two cool/refreshing things for my bones: water and al-fathth (a wild plant), without seasoning (idām)...' In the ḥadīth of Umm Ma'bad: 'I saw the sheep, and indeed it used to provide seasoning (ta'dimuhā) for her and for her flock (ṣirmatahā).' In the ḥadīth of Anas: 'Umm Sulaym pressed for him [oil from] her small skin-vessel and seasoned it with it (fa-adamathu)' — meaning she mixed it and put into it a seasoning to be eaten; it is said [in this sense] both with elongation (madd) and without (qaṣr), and it is also transmitted with doubling of the dāl, indicating intensiveness/frequency. And in the ḥadī[th...] [entry continues]