صيرa single sound root meaning al-māl wa-l-marjiʿ — to come to rest in a state, to end up … (root syr)

Al-ṣīr (الصير): the crack/crevice. From this, in the hadith: 'Whoever looks through the ṣīr (صير) of a door has damara' — i.e., entered. Al-ṣīr (الصير) is also something resembling ṣaḥnāʾ (fish relish) made in Syria (al-Shām); it is said: every ṣaḥnāʾ is ṣīr. Ṣīrat al-baqar (صيرة البقر) is a place made of tree branches and stones like an enclosure (ḥaẓīra); when it is for sheep it is called zarība. Ṣīr (صير) of anything is its outcome (maṣīr). Al-ṣayrūra (الصيرورة) is the verbal noun of ṣāra yaṣīru. Ṣuyūr al-amr (صيور الأمر) is its end; one says: 'the matter's ṣāra maṣīruhu to such-and-such' and 'ṣuyūruhu.' Ṣayyara al-amr (صير الأمر): its rank/eminence (sharaf); you say: 'he is ʿalā ṣīr amrihi' i.e., on the brink of it. Ṣīr (صير) is also a place-name, on the pattern fayʿal. Ṣārat al-jabal (صارة الجبل): its peak/summit. It is said: ṣīrat al-baqar, plural ṣiyar and ṣuyar.

Ṣāra al-shayʾu kadhā (صار الشيء كذا), yaṣīru ṣayran wa-ṣayrūratan. And 'ṣirtu ilā fulānin maṣīran' (صرت إلى فلان مصيرا), as in His saying (exalted is He): 'wa-ilā Allāhi al-maṣīr' (وإلى الله المصير) — this [form] is anomalous, the analogical form being maṣār like maʿāsh. 'Ṣayyartuhu anā kadhā' (صيرته أنا كذا) means 'I made it so.' 'Ṣārahu yaṣīruhu' (صاره يصيره) is a dialectal variant of yaṣūruhu, meaning 'he cut it,' and likewise when he bent/tilted it. The poet said: 'And a branch that bends (yaṣīru) the neck, luxuriant, / as if upon the side [of the neck] were clusters of drooping vine-grapes' — meaning: it bends it. It is also transmitted as 'yazīnu al-jīda' (adorns the neck). Ṣuyūr al-amr (صيور الأمر): its end and what it comes to; it is on the pattern fayʿūl. Their saying 'mā lahu ṣuyūr' (ماله صيور) means he has no judgment (raʾy) or intellect (ʿaql). 'Taṣayyara fulānun abāhu' (تصير فلان أباه) is said when he inclines toward resemblance to him. 'Ṣīr al-amr' (صير الأمر), with kasra: its outcome and consequence. One says: 'fulānun ʿalā ṣīri amrin' (فلان على صير أمر) when he is on the verge of its resolution. Zuhayr said: 'For eight years now I have been with Laylā / on the ṣīr of a matter that neither sours nor sweetens.' Al-ṣīr (الصير) is also ṣaḥnāh (fish relish). In the hadith, a man passed by Sālim ibn ʿAbd Allāh carrying ṣīr; [Sālim] tasted some of it then asked how he sold it; it is explained in the hadith as being ṣaḥnāh. Jarīr said, satirizing a people: 'When they put onion in their ṣīr (صيرهم), / then roasted it like kanʿad [a fish] of salted [fare], they were stingy (jaddafū).' Al-ṣīr (الصير) is also the crack of a door. In the hadith: 'Whoever looks through the ṣīr (صير) of a door and his eye is put out, it is forfeit (hadar)' — explained in the hadith as meaning the crack/crevice. Abū ʿUbayd said: this word is not attested except in this hadith. Al-ṣīra (الصيرة): the sheepfold/enclosure, plural ṣiyar, like sīra/sīr. Al-Akhṭal said: 'And remember Ghudāna, we made [that] a habit repeatedly, / from the ḥiblaq [small sheep] built around it the ṣīr...' [entry continues]

Ṣād, yāʾ, and rāʾ is a sound root meaning 'that to which one turns/returns' (al-māl wa-l-marjiʿ). From this: ṣāra yaṣīru ṣayran wa-ṣayrūratan (صار يصير صيرا وصيرورة). One says: anā ʿalā ṣīr (أنا على صير) of a matter, meaning 'on the verge/brink' of its resolution — that is what it 'turns into' (yuṣāru ilayhi). As for the saying of Zuhayr: 'For eight years now I have been with Salmā / on the ṣīr (صير) of a matter that neither sours nor sweetens' — here ṣīr al-amr (صير الأمر) means its outcome and consequence. Al-ṣīr (الصير) is also like enclosures (ḥaẓāʾir) made for cattle, singular ṣīra (صيرة), so called because [the cattle] 'return/settle' into it (taṣīru ilayhi). Ṣuyūr al-amr (صيور الأمر) is its end, so called because one 'ends up at' it (yuṣāru ilayhi). One says: 'Fulān has no raʾy and no ṣuyūr (صيور)' meaning nothing he arrives at, whether resolve or otherwise. Taṣayyara fulānun abāhu (تصير فلان أباه) is said when he inclines toward resemblance to him — he is 'named' thus as if he had 'come to be like' (ṣāra ilā) his father. What is anomalous in this chapter is al-ṣīr (الصير) meaning 'a crack/crevice' (al-shaqq); in the hadith: 'Whoever looks through the ṣīr (صير) of a door without permission, his eye [if struck] is forfeit (hadar).' As for al-ṣīr (الصير), which is a thing called ṣaḥnāh (fish sauce/relish), I do not consider it Arabic, nor do I think the Arabs knew it; the lexicographers have mentioned it, but it has no [Arabic] meaning.

...and through it His preference of him over many of His creatures; its attribution to God (glorified is He) is in the sense of possession/ownership, not in the sense of being a part or of resemblance — He is exalted above that — rather it is in the sense of honoring him, like His saying 'the House of God' (bayt Allāh), 'the she-camel of God' (nāqat Allāh), and the like. He said (exalted is He): 'and I breathed into him of My spirit' [al-Ḥijr 15:29], 'and the day the Ṣūr (الصور) is blown into' [al-Naml 27:87] — it has been said this is like a horn (qarn) blown into, and God causes that to be the means by which forms and spirits return to their bodies. It is reported in the report that 'the Ṣūr contains the form of all people.' And His saying (exalted is He): 'Take four birds and ṣurhunna (فصرهن)' — meaning incline them (amilhunna) from al-ṣawr, i.e., inclination; or it is said: cut them piece by piece (ṣūratan ṣūratan); it is also read ṣurhunna (صرهن); it is said these are two dialects, one says ṣartuhu and ṣirtuhu. Some said: ṣurhunna means 'call out to them' (ṣiḥ bihinna). Al-Khalīl mentioned that one says 'ʿuṣfūr ṣuwār' (عصفور صوار), meaning one that responds when called. Abū Bakr al-Naqqāsh mentioned it is read 'faṣarrahunna' (فصرهن) with ḍamma on the ṣād and doubled fatḥa rāʾ, from al-ṣarr, i.e., binding; and it is read 'faṣirrahunna' (فصرهن) from al-ṣarīr, i.e., sound, meaning 'call out sharply to them.' Al-ṣuwār (الصوار): a flock of sheep, considered in terms of division (qaṭʿ), like ṣirma, qaṭīʿ, firqa, and other groupings understood in terms of division. ¶ Al-ṣīr (الصير): the crack, which is the verbal noun [form]; from this is read 'faṣirrahunna' (فصرهن). 'Ṣāra ilā kadhā' (صار الى كذا): he arrived at it, ended up at it; from this is ṣīr al-bāb (صير الباب), for its point of arrival (maṣīr) to which it comes in its turning and movement. He said: 'and to Him is the maṣīr (المصير)' [al-Shūrā 42:15]. And 'ṣāra' (صار) is an expression for transition from one state to another.

Ṣāra al-amru ilā kadhā (صار الأمر إلى كذا), yaṣīru ṣayran wa-maṣīran wa-ṣayrūratan; and ṣayyarahu ilayhi wa-aṣārahu (صيره إليه وأصاره). Al-ṣayrūra (الصيرورة) is the verbal noun of ṣāra yaṣīru. In the speech of ʿUmayla al-Fazārī to his uncle, Ibn ʿAnqāʾ al-Fazārī: 'What has made you come to (aṣāraka) what I see, O uncle?' He said: 'Your stinginess with your wealth, and the stinginess of others like you, and my preserving my honor (waṣawnī anā wajhī) from the likes of them and from asking you.' Then there followed a generous act of ʿUmayla toward his uncle which Abū Tammām mentioned in his book known as al-Ḥamāsa. 'Ṣirtu ilā fulānin maṣīran' (صرت إلى فلان مصيرا), as in His saying (exalted is He): 'wa-ilā Allāhi al-maṣīr' (وإلى الله المصير). Al-Jawharī said: this is anomalous, the analogical form being maṣār like maʿāsh. 'Ṣayyartuhu anā kadhā' (صيرته أنا كذا) means 'I made it so.' Al-maṣīr (المصير): the place to which waters flow/end up. Al-ṣīr (الصير): a gathering/company. Al-ṣīr (الصير): water that people frequent/attend. From this is the saying of al-Aʿshā: 'By what the meadow of the qaṭā-birds has grown green, / and the meadow of al-tanāḍub, until it is 'attended' (taṣīrā)' — meaning until the waters are frequented. In the ḥadīth of the Prophet (peace be upon him) and Abū Bakr (may God be pleased with him), when his affair was presented to the Arab tribes: when he came to Banū Shaybān and spoke with their chiefs, al-Muthannā ibn Ḥāritha said: 'We are settled between the two ṣīrs (صيرين) of al-Yamāma and al-Shamāma.' 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 (Kisrā).' Al-ṣīr (الصير) is the water that people frequent. One says: 'ṣāra al-qawmu' (صار القوم) — 'yaṣīrūna' (يصيرون) — when they come to water. It is also transmitted as 'bayna ṣīratayn' (بين صيرتين), which is a faʿla-form from it, and also as 'bayna ṣaryayn' (بين صريين), dual of ṣarā. Abū al-ʿUmaythil said: 'ṣāra al-rajulu yaṣīru' (صار الرجل يصير) when he comes to water, so he is ṣāʾir (صائر). Al-ṣāʾira (الصائرة): those who are present [at water]. One says: 'jamaʿathum ṣāʾirat al-qayẓ' (جمعتهم صائرة القيظ) [the summer gathering-place brought them together]. Abū al-Haytham said: al-ṣīr (الصير) is the return of those seeking pasture to their watering-places. One says: 'ayna al-ṣāʾira' (أين الصائرة) — where is the encampment (al-ḥāḍira)? And one says: 'ayya māʾin ṣāra al-qawmu' (أي ماء صار القوم) meaning which water did they frequent. One says: 'ṣirtu ilā maṣīratī wa-ilā ṣīrī wa-ṣuyūrī' (صرت إلى مصيرتي وإلى صيري وصيوري). One calls a good dwelling-place: maṣīr, marabb, muʿammar, and maḥḍar. One says: 'ayna maṣīrukum' (أين مصيركم) meaning where is your dwelling. Ṣīr al-amr [ṣayr] (صير الأمر): its terminus (muntahā), its outcome (maṣīr), its consequence, and what it comes to. 'Anā ʿalā ṣīrin min amri kadhā' (أنا على صير من أمر كذا): I am on a side/verge of it. You say to a man: 'What have you done about your affair?' and he replies: 'anā ʿalā ṣīri qaḍāʾihā wa-ṣamāti qaḍāʾihā' (أنا على صير قضائها وصمات قضائها), meaning on the brink of its resolution. Zuhayr said: 'For eight years now I have been with Salmā, / on the ṣīr of a matter that neither sours nor sweetens.' Ṣuyūr al-shayʾ (صيور الشيء): its end, its terminus, and what it comes to, like ṣīruhu and its terminus. It is on the pattern fayʿūl. The saying of Ṭufayl al-Ghanawī: 'He spent the evening dwelling at Dhāt al-ʿAwṣāʾ, his ṣīr (صيره) / by the well, the living ones left him and set out early.' Abū ʿAmr said: his ṣīr (صيره) is his grave. It is said: [entry continues]