سكنa single, consistent root meaning the opposite of iḍṭirāb wa-ḥaraka — agitation and … (root skn)

Al-sukūn (السكون) is the departure of movement. Sakana (سكن) means it became still, i.e., it fell silent... sakanat al-rīḥ (سكنت الريح — the wind became calm), sakana al-maṭar (سكن المطر — the rain stopped), sakana al-ghaḍab (سكن الغضب — the anger subsided). Al-sakan (السكن) is the dwelling place, also called al-maskan (المسكن). Al-sakan is [also] the dwelling of a house without ownership, whether by rent or otherwise. Al-sakan is [also] the inhabitants (al-sukkān). Al-suknā (السكنى) is your lodging someone in a dwelling without rent. Al-sakan (السكن), with jazm [i.e., sukūn on the kāf], means the dependents (al-ʿiyāl), i.e., the people of the household, as Salāma ibn Jandal said: "He is not thin-flanked nor lean-nosed nor sickly, one who is given medicine, [protector of] the nape of the household, cared for." Al-sakīna (السكينة) is gentleness and dignity: you say, 'he is gentle, dignified, still (sākin).' 'Sakīnat Banī Isrāʾīl' (سكينة بني إسرائيل — 'the Sakīna of the Children of Israel') is what was in the Ark of the legacies of the prophets: it contained the staff of Moses, the yellow turban of Aaron, and fragments of the two Tablets that were lifted up — God made it a source of tranquility (sakīna) for them, so that they would never flee from it, and their hearts would find calm in it. This is the opinion of al-Ḥasan. Muqātil said: it contained a head like the head of a cat; when it cried out, victory belonged to the Children of Israel. Al-maskana (المسكنة) is the verbal noun of the action of 'al-miskīn' (المسكين — 'the poor/wretched one'); al-miskīn is of the pattern mafʿīl, like al-munṭīq and similar words, except that they derived from it a verb and said tamaskana (تمسكن), though they do not say masakana. Askanahu Allāh (أسكنه الله) and askana jawfahu (أسكن جوفه) mean He made him miskīn (destitute). Al-sukkān (السكان) is the tail of the ship by which it is steered/balanced. Al-sikkīn (السكين — 'knife') [the vessel/implement], is both masculine and feminine, plural sakākīn (السكاكين), and its maker is called sakkān (السكان).

Sakana al-shayʾ (سكن الشيء) sukūnan (سكونا) means it became settled and fixed. Sakkanahu ghayruhu (سكنه غيره) taskīnan (تسكينا — 'someone else made it still'). Al-sakīna (السكينة) is gentleness and dignity. Sakantu dārī (سكنت داري — 'I dwelt in my house') and askantuhā ghayrī (أسكنتها غيري — 'I lodged someone else in it'). The verbal noun from this is al-suknā (السكنى), just as al-ʿutbā is the verbal noun from al-iʿtāb. They are sukkān fulān (سكان فلان — 'the inhabitants/dependents of so-and-so'). Al-sukkān (السكان) also means the tail/rudder of a ship. Miskin (مسكن), with kasra on the kāf, is a place in the land of Kūfa. Al-maskan (المسكن) also means the dwelling and house. The people of the Ḥijāz say maskan with fatḥa. Al-sakan (السكن) means the people of the house. Dhū al-Rumma said: "O how noble was al-sakan (السكن), those who departed, leaving the house, while the successor-dweller changed it!" And in the ḥadīth: 'until the pomegranate satisfies al-sakan (السكن).' Al-sakan (السكن), with taḥrīk [fatḥa], means fire. The rajaz poet said: "The night and a gentle wind drove her to the blackness of camels and their dung heap, and a sakan (سكن) blazing in its shelter." Al-sakan is also anything one finds rest/comfort in. 'Fulān ibn al-sakan' [a name]. Al-Aṣmaʿī used to pronounce it with jazm on the kāf. Sukayn (سكين), diminutive form, is a tribe of the Arabs, mentioned in the poetry of al-Nābigha al-Dhubyānī. Al-miskīn (المسكين) is the poor person, and may also carry the meaning of lowliness and weakness. One says taskkana al-rajul (تسكن الرجل) and tamaskana (تمسكن), just as they said tamadraʿa (تمدرع) and tamandala (تمندل) from al-midraʿa and al-mandīl, on the pattern tamfaʿala — this is irregular, and its proper analogy would be tasakkana and tadarraʿa and tandala, like tashajjaʿa and taḥallama. Yūnus used to say: al-miskīn is worse off than al-faqīr. He said: I asked a Bedouin, 'Are you faqīr (poor)?' He said, 'No, by God, rather miskīn.' In the ḥadīth: 'The miskīn is not the one turned away by a morsel or two, but rather the miskīn is the one who does not ask and is not noticed so as to be given [charity].' A woman is called miskīna and also miskīn [without the tāʾ]. It is said with the tāʾ because mafʿīl and mafʿāl patterns apply equally to male and female, by analogy with faqīra. The plural is masākīn (مساكين) and also miskīnūn (مسكينون), which they said by analogy since the feminine plural miskīnāt (مسكينات) is used, due to the presence of the tāʾ. Al-sukna (السكنة), with kasra on the kāf, is the base of the head at the neck. He [the poet] said: "With a strike that removes heads from their sukanāt (سكنات), and a thrust like the braying-cry of the wild ass in heat." In the ḥadīth: 'Remain settled in your sakanāt (سكناتكم), for emigration [to Medina] has ceased' — i.e., in your places and dwellings. It is also said: 'The people are upon their sakanāt (سكناتهم),' meaning upon their steadfastness — from al-Farrāʾ. Al-sikkīn (السكين) is well known, both masculine and feminine, though masculine predominates. Abū Dhuʾayb said: "You see him sincere in what appears, but when alone, he is like a sikkīn (سكين) sharp against the throat." And al-sukūn... [entry continues]

Sīn, kāf, and nūn (س ك ن) form one consistent root indicating the opposite of disturbance (iḍṭirāb) and movement (ḥaraka). One says sakana (سكن) the thing, yaskunu (يسكن), sukūnan (سكونا), so it is sākin (ساكن — 'still/at rest'). Al-sakan (السكن) means the family/household who dwell (yaskunūna) in the house. In the ḥadīth: 'until the pomegranate satisfies al-sakan (السكن)' [i.e., the household]. Al-sakan (السكن) [with fatḥa] also means 'fire,' as in the poet's saying: 'I valued it by sakan (سكن) and oils...' It was named sakan for the first meaning [above], namely that the one looking at it feels at ease (yaskunu) and takes comfort in it and in its people (i.e., those gathered around it) — for this reason they say 'more sociable than fire' (ānas min al-nār) and 'more pleasant than fire in the eye of the cold-stricken one.' Al-sakan (السكن) is also anything beloved that one finds rest in. Al-sikkīn (السكين — 'knife') is well known; some philologists said it is of the pattern faʿīl because it stills (yuskinu) the movement of the animal slaughtered with it. From this root also comes al-sakīna (السكينة — 'tranquility'), which is dignity/composure (waqār). And sukkān al-safīna (سكان السفينة — 'the ship's rudder') is so named because it stills (yuskinuhā) the ship from disturbance/instability; it is a genuine Arabic word.

Al-sukūn (السكون) is the fixedness of a thing after having moved, and it is used for taking up residence, as in: sakana fulān makān kadhā (سكن فلان مكان كذا) means he settled there permanently; the noun for the place is maskan (مسكن), plural masākin (مساكن), as God Most High says: {'nothing is seen but their dwellings (masākinuhum)'} [al-Aḥqāf 46:25], and He says: {'and to Him belongs whatever comes to rest (sakana) by night and day'} [al-Anʿām 6:13], and {'that you may find rest (li-taskunū) therein'} [Yūnus 10:67]. From the first [sense] one says sakantuhu (سكنته — 'I inhabited it'), and from the second one says askantuhu (أسكنته — 'I lodged him'), as in His saying: {'Our Lord, I have settled (askantu) some of my offspring...'} [Ibrāhīm 14:37], and: {'House them (askinūhunna) where you dwell (sakantum), out of your means'} [al-Ṭalāq 65:6], and His saying: {'And We sent down water from the sky in measured amount and settled it (fa-askannāhu) in the earth'} [al-Muʾminūn 23:18] — this is a reminder of His bringing it into being and His power to make it vanish. Al-sakan (السكن) is both 'stillness' and 'that in which one finds rest,' as He says: {'God has made for you, from your houses, a sakan (سكنا)'} [al-Naḥl 16:80], and: {'Indeed your prayer is a sakan (سكن) for them'} [al-Tawba 9:103], and: {'and made the night a sakan (سكنا)'} [al-Anʿām 6:96]. Al-sakan is also the fire by which one finds warmth/comfort. Al-suknā (السكنى) is granting someone rest/lodging in a house without rent. Al-sakan is [also] the inhabitants of a house, analogous to safr (سفر) as a plural of sāfir (سافر); and it is said that the plural of sākin (ساكن) is sukkān (سكان). Sukkān al-safīna (سكان السفينة) is that by which [the ship] is stilled [steadied]. Al-sikkīn (السكين) is so named because it removes the movement of the slaughtered animal. And His saying: {'He sent down al-sakīna (السكينة — tranquility) into the hearts of the believers'} [al-Fatḥ 48:4] — it has been said: this is an angel who calms (yuskinu) the believer's heart and gives him security, as it is reported that the Commander of the Faithful, peace be upon him... [entry continues]

Al-sukūn (السكون) is the opposite of movement (ḥaraka). Sakana al-shayʾ (سكن الشيء), yaskunu (يسكن), sukūnan (سكونا) means its movement departed; askanahu huwa (أسكنه هو) and sakkanahu ghayruhu (سكنه غيره) taskīnan (تسكينا) [causative forms]. Anything that has calmed down is said to have 'become still' (sakana), such as wind, heat, cold, and the like. Sakana al-rajul (سكن الرجل) means the man fell silent; it is said sakana carries the meaning of 'fell silent' (sakata). Sakanat al-rīḥ (سكنت الريح — the wind calmed), sakana al-maṭar (سكن المطر — the rain stopped), sakana al-ghaḍab (سكن الغضب — the anger subsided). Concerning His saying, Most High: {'and to Him belongs whatever comes to rest (sakana) by night and day'} — Ibn al-Aʿrābī said: its meaning is 'and to Him belongs whatever occurs (ḥalla) by night and day.' Al-Zajjāj said: this is an argument against the polytheists, for they did not deny that whatever is fixed/settled in the night and day belongs to God — i.e., He is its Creator and Manager; and He who is thus is able to bring the dead to life. Abū al-ʿAbbās said, concerning His saying {'and to Him belongs whatever comes to rest (sakana) by night and day'}: only people and animals specifically are called sākin (ساكن). He said: sakana means it became still after having moved; but its meaning here, God knows best, is [simply] 'creation.' Abū ʿUbayd: al-khayzurāna (الخيزرانة) is [another name for] al-sukkān (السكان), and it is also called al-kawthal (الكوثل). Abū ʿAmr said: al-jadhf (الجذف) is [another name for] al-sukkān in the vocabulary of ships. Al-Layth: al-sukkān is the tail of the ship by which it is steered/balanced; from this is the saying of Ṭarafa: 'like the sukkān (رudder) of a Buṣī ship ascending the Tigris.' Sukkān al-safīna is genuine Arabic. Al-sukkān is that by which the ship is stilled, preventing it from movement and instability. Al-sikkīn (السكين — 'knife') is the mudya (implement), masculine and feminine; the poet said: 'He carved into the hump, on a cold morning, with a sikkīn firmly fastened at the handle.' And Abū Dhuʾayb said: 'You see him sincere in what appears, but when alone, he is like a sikkīn sharp against the throat.' Ibn al-Aʿrābī said: I have not heard the feminine form of sikkīn used. Thaʿlab said: al-Farrāʾ did hear it. Al-Jawharī said: the masculine predominates. Ibn Barrī said: Abū Ḥātim [remarked on] the verse containing 'bi-sikkīn mūthaqat al-niṣāb' — our scholars do not know this verse. In the ḥadīth: 'the angel came with a sikkīn darharha,' i.e., crooked at the head/tip; Ibn Barrī said: Ibn al-Jawāliqī mentioned this in al-Muʿarrab in the section on the letter dāl, and al-Harawī mentioned it in al-Gharībayn. Ibn Sīda: al-sakīna (السكينة) is a dialectal variant of al-sikkīn (knife); he said: 'a sakīna (knife) forged from the metal of ʿAmr's sword, its handle from the horn of a wild goat.' In the ḥadīth of the Prophet's mission (al-mabʿath): the angel, when he split open his chest, said 'Bring me al-sakīna' — this is a dialectal form of al-sikkīn, though the well-known form lacks the hāʾ. In the ḥadīth of Abū Hurayra, may God be pleased with him: 'I never heard [the word] al-sikkīn except in this ḥadīth; we used to call it only al-mudya.' And his saying, quoted by Yaʿqūb: 'They wrapped Salmā upon a takīn (تكين), and enticed her with the blood of al-miskīn.' Ibn Sīda said: he meant 'upon a sikkīn' but substituted tāʾ for sīn; and his saying 'bi-dam al-miskīn' means 'by [the blood of] a person whom they order her to kill.' Its maker is called sakkān (سكان) and sakkākīnī (سكاكيني)... [entry continues]