صورIbn Fāris says ṣ-w-r contains many words with unrelated origins and does not form a … (root swr)

Aṣ-ṣīr (الصير): the crack/crevice (ash-shaqq). From it, in the ḥadīth: 'man naẓara fī ṣīri bābin faqad damara' (من نظر في صير باب فقد دمر) — 'whoever looks through the crack of a door has entered [it]' — i.e., dakhala. Aṣ-ṣīr also: something like ṣaḥnā' (صحناء, a pickled-fish sauce) made in Syria (ash-Shām); it is said every ṣaḥnā' is called ṣīr. Ṣīrat al-baqar (صيرة البقر): a place made of tree branches and stones like a ḥaẓīra (حظيرة, enclosure); when it is for sheep it is called zarība (زريبة). Ṣīr of anything is its maṣīr (مصير, destination). Aṣ-ṣayrūrah (الصيرورة) is the verbal noun of ṣāra yaṣīru (صار يصير). Ṣayyūr al-amr (صيور الأمر): its end/final outcome; one says ṣāra l-amru maṣīrahu ilā kadhā (صار الأمر مصيره إلى كذا) and ṣuyūrahu (صيوره). Ṣayr al-amr (صير الأمر): its point of prominence/crisis; you say huwa 'alā ṣayri amrihi (هو على صير أمره) — 'he is at the critical point of his affair.' Ṣīr (صير) is also the name of a place, on the pattern fay'al. Ṣārat al-jabal (صارة الجبل): its summit. And it is said: ṣīrat al-baqar (صيرة البقر), plural ṣiyar and ṣuwar (صِير وصُور).

Ṣāra sh-shay'u kadhā (صار الشيء كذا), yaṣīru ṣayran wa ṣayrūratan (يصير صيرا وصيرورة). And ṣirtu ilā fulānin maṣīran (صرت إلى فلان مصيراً), as in His saying, Exalted: 'wa ilā Llāhi l-maṣīr' (وإلى الله المصير) — 'and to God is the final return' (cf. Q. various) — and this is an anomalous form (shādhdh); the analogical pattern would be maṣār (مصار) like ma'āsh (معاش). Ṣayyartuhu anā kadhā (صيرته أنا كذا): 'I made it (so).' Ṣārahu yaṣīruhu (صاره يصيره): a dialectal variant of yaṣūruhu (يصوره), meaning 'he cut it,' and likewise when it means 'he inclined it.' The poet said: 'And a luxuriant branch that inclines (yaṣīru) the neck, as though upon the collar-bone were clusters of drooping grapevines' — meaning yumīluhu (يميله, 'inclines it'); it is also transmitted as 'yazīnu l-jīda' (يزين الجيد, 'adorns the neck'). Ṣayyūr al-amr (صيور الأمر): its end and outcome, on the pattern fay'ūl. Their saying 'mā lahu ṣayyūr' (ماله صيور) means 'he has no judgment (ra'y) or intellect ('aql).' Taṣayyara fulānun abāhu (تصيّر فلان أباه): when he resembles/takes after his father. Ṣayr al-amr (صير الأمر), with kasra: its maṣīr and outcome ('āqiba). One says fulānun 'alā ṣayri amrin (فلان على صير أمر) when he is on the verge of its being decided. Zuhayr said: 'And I have been, concerning Laylā, for eight years, upon the brink (ṣayr) of a matter that neither passes nor sweetens.' Aṣ-ṣīr (الصير) also: aṣ-ṣaḥnāh (الصحناة, pickled-fish relish). In the ḥadīth, Sālim ibn 'Abdallāh was passed by a man carrying ṣīr; he tasted some of it, then asked him how he sold it. It is explained in the ḥadīth that it is aṣ-ṣaḥnāh. Jarīr said, satirizing a people: 'When they put onion in their ṣīr, then roasted a kan'ad-fish from salted fish, they made it stink (jaddafū).' Aṣ-ṣīr also: the crack of a door (shaqq al-bāb). In the ḥadīth: 'man naẓara min ṣīri bābin fafuqi'at 'aynuhu fahiya hadar' (من نظر من صير باب ففقئت عينه فهي هدر) — 'whoever looks through the crack of a door and his eye is thereby put out, it [the eye] goes unavenged.' It is explained in the ḥadīth that aṣ-ṣīr is ash-shaqq (the crack). Abū 'Ubayd said: 'This word [in this sense] occurs only in this ḥadīth.' Aṣ-ṣīrah (الصيرة): the sheep-pen (ḥaẓīrat al-ghanam), plural ṣiyar (صير), like sīrah/siyar (سيرة/سير). Al-Akhṭal said [verse, partly obscure]: '...and remember Ghudānah... from al-ḥiblaq [small livestock], building around it the ṣīr (pen)...' [entry continues]

Ṣād, wāw, and rā' (ص و ر) form many words of divergent origins; this is not a chapter of true analogy (qiyās) or derivation (ishtiqāq), as we have noted in similar chapters we have written. Among what can be analogized from it is their saying ṣāra yaṣūru (صار يصور) meaning 'to incline, lean.' Ṣirtu sh-shay'a aṣūruhu (صرت الشيء أصوره) and aṣirtuhu (أصرته) mean 'I inclined it toward myself.' Its analogical derivative is taṣawwara (تصور) said of something struck, as though it leaned and fell — this is the analogical part; apart from that, each word stands independently. From this root: aṣ-ṣūrah (الصورة) — the form/shape of every created being, plural ṣuwar (صور), i.e. the manner of its creation; God Most High is al-Bāri' al-Muṣawwir (البارئ المصور, 'the Creator, the Fashioner'). One says rajulun ṣayyir (رجل صيّر) of a man of beautiful form. From this also: aṣ-ṣūr (الصور) — a grove/cluster of palm trees, i.e. al-ḥā'ish (الحائش, 'a thicket'); ṣūr has no singular of its own form. From this also: aṣ-ṣuwār (الصوار) — a herd of cattle, plural ṣīrān (صيران). A verse: 'Then he remained among the herds of the sandy tract, in clamor, thrusting at them with the polished lance of Samhar.' From this also: aṣ-ṣuwār (الصوار) — the musk-pod. Some said it means its scent, others its container/case, and they cite a verse for it, though it is likely that the verse was composed (for the purpose); both meanings are sound: 'When the musk-pod gleams I remember Laylā, and I remember her when the fragrance of the musk-pod wafts.' From this also their saying: ajidu fī ra'sī ṣawra (أجد في رأسي صورة) — 'I feel an itch in my head.' From this also something al-Khalīl related: he said 'uṣfūr ṣuwār' (عصفور صوار) — a sparrow that answers when called; I do not think this is (pure) Arabic, though it is possible, if sound, that it belongs to the chapter mentioned first, since it inclines toward the one calling it. As for the hair of a horse's forelock, it is called ṣūr (صور); this may be by comparison with the ṣūr (grove) of palm trees. It has been said: 'As though a vein slanted down from its ṣūr (forelock)...' And it is said: aṣ-ṣārah (الصارة) is land having trees.

...[preceding context missing] ...and by it he (man) is favored above many of His creatures. Its ascription to God, be He exalted, is by way of ownership (mulk), not by way of being a part of Him or resembling Him — He is exalted far above that — rather it is an honorific expression (tashrīf), like 'the House of God,' 'the she-camel of God,' and similar phrases. He, Exalted, said: 'wa nafakhtu fīhi min rūḥī' (ونفخت فيه من روحي) — 'and I breathed into him of My spirit' (Q. al-Ḥijr 15:29); and 'yawma yunfakhu fi ṣ-ṣūr' (ويوم ينفخ في الصور) — 'and the Day when the Trumpet (aṣ-ṣūr) is blown' (Q. an-Naml 27:87). It has been said: it is like a horn blown into, and God, be He exalted, makes that a means for the return of forms (ṣuwar) and spirits to their bodies; and it is related in a report that 'the Ṣūr contains within it the form of every person.' And His saying, Exalted: 'fa-khudh arba'atan mina ṭ-ṭayri fa-ṣurhunna' (فخذ أربعة من الطير فصرهن) — 'so take four birds and incline them (ṣurhunna) to yourself' (Q. al-Baqarah 2:260) — meaning: incline them (amilhunna), from aṣ-ṣawr (الصور), i.e. al-mayl (الميل, inclination); and it is said [alternatively]: cut them up piece by piece. It is also read 'ṣirhunna' (صرهن) [with different vocalization], and it is said these are two dialects: one says ṣartuhu and ṣirtuhu (صرته وصرته). Some said: ṣurhunna means 'call out to them' (ṣiḥ bihinna). Al-Khalīl mentioned that it is said 'uṣfūr ṣuwār' (عصفور صوار) — the sparrow that answers when called. Abū Bakr an-Naqqāsh mentioned that it was also read 'fa-ṣurrahunna' (فصرّهن), with ḍamma on the ṣād and a doubled, opened rā', from aṣ-ṣarr (الصرّ, binding), meaning 'tie them'; and it was also read 'fa-ṣirrahunna' (فصرّهن) from aṣ-ṣarīr (الصرير, a shrieking sound), meaning 'cry out to them.' Aṣ-ṣuwār (الصوار): a herd of sheep/goats, considered under the notion of 'cutting off' (al-qaṭ'), like aṣ-ṣirmah (الصرمة), al-qaṭī' (القطيع), and al-firqah (الفرقة), and other collective nouns in which the sense of division is considered. Aṣ-ṣīr (الصير): the crack (ash-shaqq), which is the verbal noun; from it is the reading 'fa-ṣirhunna' (فصرهن). Ṣāra ilā kadhā (صار إلى كذا): 'he arrived at, ended up at it.' From this: ṣīr al-bāb (صير الباب, the door's socket/crevice), because of its maṣīr (مصير) — the point it reaches in its turning and motion. He said: 'wa ilayhi l-maṣīr' (وإليه المصير) — 'and to Him is the [final] return' (Q. ash-Shūrā 42:15). And 'ṣāra' is an expression for transition (at-tanaqqul) from one state to another.

Ṣāra l-amru ilā kadhā (صار الأمر إلى كذا), yaṣīru ṣayran wa maṣīran wa ṣayrūratan (يصير صيرا ومصيرا وصيرورة). Ṣayyarahu ilayhi wa aṣārahu (صيّره إليه وأصاره) [both meaning 'he caused it to go to it']. Aṣ-ṣayrūrah is the verbal noun of ṣāra yaṣīru. In the speech of 'Umaylah al-Fazārī to his uncle, Ibn 'Anqā' al-Fazārī: 'What is it that has brought you (aṣāraka) to what I see, uncle?' He said: 'Your stinginess with your wealth, and the stinginess of others like you, and my protecting my own honor from the likes of them and from asking of you.' Then there occurred, from 'Umaylah's generosity toward his uncle, what Abū Tammām mentions in his book entitled al-Ḥamāsah. Ṣirtu ilā fulānin maṣīran (صرت إلى فلان مصيرا); as in His saying, Exalted: 'wa ilā Llāhi l-maṣīr' (وإلى الله المصير). Al-Jawharī said: this is anomalous (shādhdh); the analogical form would be maṣār, like ma'āsh. Ṣayyartuhu anā kadhā (صيرته أنا كذا): 'I made it (so).' Al-maṣīr (المصير): the place to which waters flow/end up. Aṣ-ṣīr (الصير): the group/gathering (al-jamā'ah). Aṣ-ṣīr: water that people frequent/come to. Ṣārahu n-nāsu (صاره الناس): 'the people came to it/frequented it'; from this is al-A'shā's saying: 'By what the meadow of the sand-grouse has spent spring in, and the meadow of the tanāḍub, until [the herds] come to water (taṣīrā).' In the ḥadīth of the Prophet, peace be upon him, and Abū Bakr, God be pleased with him, when he presented his cause to the Arab tribes: when he came to Banū Shaybān and addressed their chiefs, al-Muthannā ibn Ḥāritha said: 'We have settled between two ṣīrs (صيرين) — al-Yamāmah and ash-Shamāmah.' The Messenger of God, peace be upon him, said: 'And what are these two ṣīrs?' He said: 'Waters of the Arabs and rivers of Chosroes.' Aṣ-ṣīr: the water people frequent. One says ṣāra l-qawmu yaṣīrūna (صار القوم يصيرون) when they come to water. It is also transmitted as 'bayna ṣīratayn' (بين صيرتين), a fi'lah-form from it; and also as 'bayna ṣaryayn' (بين صريين), dual of ṣaran (صرى). Abū l-'Umaythil said: ṣāra r-rajulu yaṣīru (صار الرجل يصير) when he comes to water, so he is ṣā'ir (صائر). Aṣ-ṣā'irah (الصائرة): the one present/frequenting (al-ḥāḍirah). One says jama'athum ṣā'iratu l-qayẓ (جمعتهم صائرة القيظ) — 'the summer watering-place gathered them.' Abū l-Haytham said: aṣ-ṣīr: the return of those who went out to pasture back to their encampments (maḥāḍir). One says 'ayna ṣ-ṣā'irah' (أين الصائرة) — 'Where is the encampment?' And 'ayyu mā'in ṣāra l-qawm' (أي ماء صار القوم) — 'What water did the people frequent?' One says: ṣirtu ilā maṣīratī wa ilā ṣayrī wa ṣuyūrī (صرت إلى مصيرتي وإلى صيري وصيوري). For a pleasant dwelling one says: maṣīr, marabb, ma'mar, and maḥḍar (مصير ومرب ومعمر ومحضر). One says: 'ayna maṣīrukum' (أين مصيركم) — 'Where is your dwelling?' Ṣīr (صير) [of a matter]: its munā (end), its maṣīr, its 'āqiba (outcome), and what it leads to. 'Anā 'alā ṣīrin min amri kadhā' (أنا على صير من أمر كذا) — 'I am on the verge of such-and-such a matter.' You say to a man, 'What have you done about your need?' and he replies: 'anā 'alā ṣīri qaḍā'ihā wa ṣamāti qaḍā'ihā' (أنا على صير قضائها وصمات قضائها) — 'I am on the verge of its being fulfilled.' Zuhayr said: 'And I have been, concerning Salmā, for eight years, upon the brink (ṣīr) of a matter that neither passes nor sweetens.' Ṣayyūr ash-shay' (صيور الشيء): its end (ākhir), its final point (muntahā), and what it leads to — like ṣīruhu and muntahāhu; it is on the pattern fay'ūl. The verse of Ṭufayl al-Ghanawī: 'He spent the evening residing at Dhī l-'Awṣā', his ṣīr by the well; the living ones left him and departed.' Abū 'Amr said: 'his ṣīr' means his grave (qabruhu). It is said: ... [entry continues]