Lane's Lexicon (Edward Lane, 1863)

3 بَايَعْتُهُ بايع بايعته بايعتة , (S, Mgh, TA,) inf. n. مُبَايَعَةٌ and بِيَاعٌ, (TA,) is from البَيْعُ; and so is ↓ التَّبَايُعُ; (S, TA;) this being syn. with المُبَايَعَةُ. (K, TA.) You say, بَايَعَا and ↓ تَبَايَعَا, meaning They two sold and bought, each with the other: (TK:) and ↓ تَبَايَعْنَا [ We sold and bought, one with another ]: (Mgh:) and بايعهُ also signifies He bartered, or exchanged commodities, with him. (TA.) [See 1; where a citation from the Msb indicates that this latter is the primary signification accord. to the author of that work.] ― -b2- It is also from البَيْعَةُ; and so is ↓ التَّبَايُعُ: (S, TA: *) المُبَايَعَةُ and ↓ التَّبَايُعُ from البَيْعَةُ signifying The making a covenant, a compact, an engagement, or the like; as though each of the two parties sold what he had to the other, and gave him his own special property, and his obedience, and all that pertained to his case. (TA.) [Hence,] بايع الأَمِيرَ He promised, or swore, allegiance to the prince; making a covenant with him to submit to him the judgment of his own case and of the cases of the Muslims [ in general ], not to dispute with him in respect of anything thereof, but to obey him in whatever command he might impose upon him, pleasing and displeasing: in doing which, it was usual for the person making this covenant to place his hand in the hand of the prince, in confirmation of the covenant, like as is done by the seller and buyer; wherefore the act was termed بَيْعَةٌ, an inf. n. [of un.] of بَاعَ. (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 256 — 7.) [And hence the phrases, بُويِعَ بِالِخِلَافَةِ and بُويِعَ لَهُ بِالخِلَافَةِ He had the promise, or oath, of allegiance made to him as being Khaleefeh. ] You say also, بايعهُ عَلَيْهِ, inf. n. مُبَايَعَةٌ, He made a covenant, a compact, an engagement, or the like, with him, respecting it, or to do it: and ↓ تبايعوا عَلَى الأَمْرِ [ they made a covenant, &c., respecting, or to do, the thing, or affair ]; like as you say أَصْفَقُوا عَلَيْهِ. (TA.)

4 أَبْيَعَ see 1, first sentence.

6 تَبَاْيَعَ see 3, throughout.

7 اـِنْبَيَعَ انباع It was, or became, saleable, or easy of sale; it had an easy, or a ready, sale: (Ibn- 'Abbád, K:) as though quasi-pass. of بَاعَهُ [and therefore primarily signifying it was, or became, sold, or bought ]. (TA.)

8 اـِبْتَيَعَ see 1, in four places.

10 اِسْتَبَعْتُهُ الشَّىْءَ ذ I asked him to sell the thing to me; expl. by سَأَلْتُهُ أَنْ يَبِيعَهُ مِنِّى; (S, K; *) for instance, عَبْدَهُ [ his slave. ] (Mgh.)

بَيْعٌ بيع inf. n. of 1 [q. v.]. ― -b2- It also signifies The hire, or hiring, of land. (TA.) -A2- Also A thing sold, or bought: (Mgh, Msb, TA:) a subst. in this sense: (Mgh, TA:) pl. بُيُوعٌ: (Mgh, Msb, TA:) which is also used as a pl. of the inf. n., to signify Kinds of selling and buying. (Mgh.) See also بِيَاعَةٌ.

بَيْعَةٌ بيع بيعه بيعة [inf. n. of un. of بَاعَ. ― -b2- Hence,] A striking together of the hands of two contracting parties in token of the ratification of a sale. (Msb, TA.) ― -b3- And [hence,] The act of مُبَايَعَة [or promising, or swearing, allegiance and obedience, as explained above, (see 3,)] and submission, or obedience. (Msb, TA.) Whence, أَيْمَانُ البَيْعَةِ [ The oaths of allegiance and obedience ]; (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 257; and Msb;) which the Khaleefehs exacted; (Ibn-Khaldoon;) and which El-Hajjáj appointed, including hard, or difficult, matters, relating to divorce and emancipation and fasting and the like. (Msb.)

بِيعَةٌ بيع بيعه بيعة A mode, or manner, of selling or buying. (S, Mgh, K.) Hence, صَاحِبُ بِيعَةٍ [ A person occupying himself in any kind of selling or buying ]: occurring in a trad. of Ibn-'Omar. (Mgh, TA.) And اـِنَّهُ لَحَسَنُ البِيعَةِ [ Verily he is good in the manner of selling or buying ]. (S, Mgh, TA.) -A2- [ A Christian church; ] a place of worship (K) pertaining to the Christians: (S, Mgh, Msb, K:) or, as some say, a synagogue of the Jews: (TA:) pl. بِيَعٌ, (K, TA,) or بِيْعٌ. (Msb: [but this I think a mistake: if correct, it is a coll. gen. n.])

بَيُوعٌ بيع بيوع : see بَيِّعٌ.

بَيَاعَةٌ بياع بياعه بياعة An article of merchandise; (Lth, S, K;) as also ↓ بَيْعٌ [q. v. suprà]: (Mgh:) pl. of the former بِيَاعَاتٌ. (K.)

بَيِّعٌ بيع : see بَائِعٌ, in five places. ― -b2- Also A man who sells, or buys, well; and so ↓ بَيُوعٌ: fem. of the former with ة: pl. mase. بَيِّعُونَ, and pl. fem. بَيِّعَاتٌ; neither the masc. nor the fem. having a broken pl. (TA.)

بَيَّاعٌ بياع A man who sells, or buys, much. (TA.)

بَائِعٌ ذ Selling, or a seller: and buying, or a buyer: (Msb, K, * TA:) as also ↓ بَيِّعٌ: (K:) the former signification is the more obvious when بائع is used without restriction: (Msb:) and ↓ بَيِّعٌ also signifies [accord. to some] a bargainer, or chafferer; (K, TA;) not a seller nor a buyer; but Esh-Sháfi'ee and Az deny that this epithet is applied to a man before he has concluded the contract: (L, TA:) the pl. of بائع is بَاعَةٌ: (ISd, K:) and the pl. of ↓ بيّع is بِيَعَاآءُ [or rather this is a quasi-pl. n.] and أَبْيعَاآءُ: (K:) and Kr holds that بَاعَةٌ is pl. of بيّع. (TA.) ↓ البَيِّعَانِ signifies The seller and the buyer; (S, Mgh;) and so ↓ المُتَبَايِعَانِ. (TA.) It is said in a trad., بِالخِيَارِ مَا ↓ البَيِّعَانِ لَمْ يَتَفَرَّقَا, and in another, ↓ المُتَبَايِعَانِ, [ The seller and the buyer have the option of cancelling the contract as long as they have not separated. ] (TA.) ― -b2- اِمْرَأَةٌ بَائِعٌ (tropical:) A woman who easily obtains a suitor; or who is much in demand; by reason of her beauty: (K, TA:) as though she sold herself: like نَاقَةٌ تَاجِرَةٌ. (Z, TA.)

مَبِيعٌ مبيع Sold: and bought: as also ↓ مَبْيُوعٌ: (S, K:) in the latter sense syn. with ↓ مُبْتَاعٌ. (Msb.) Kh says that the letter suppressed in مَبِيعٌ is the و of the measure مَفْعُولٌ, because it is augmentative: but Akh says that the letter suppressed is the medial radical; for when they made the ى quiescent, they transferred its vowel to the letter before it, so that it became madmoomeh, [the word thus being altered to مَبُيْوعٌ,] then they changed the dammeh into kesreh because of the ى after it, then the ى was suppressed, and the و was changed into ى, like the و of مِيزَانٌ, because of the kesreh: accord. to El-Mázinee, each of these sayings is good; but that of Akh is the more agreeable with analogy. (S.)

مَبْيُوعٌ مبيوع : see مَبِيعٌ.

مُبْتَاعٌ مبتاع : see مَبِيعٌ.

مُتَبَايِعٌ متبايع : see بَائِعٌ, in two places.

بَيْلُونٌ بيلون [ Fullers' earth, which is used for scouring cloths, and is sometimes used in the bath, instead of soap; ] the yellow [or rather yellowish, or yellowish gray, and sometimes white, or whitish, ] earth known by the name of طَفْل. (TA, from Esh-Shiháb El-'Ajamee.)

1 بَانَ بأن بان باني بآن آن , (M, Mgh, Msb, K,) [aor. يَبِينُ,] inf. n. بَيْنُونَةٌ and بُيُونٌ (M, Mgh, K) and بَيْنٌ, (M, K,) It ( a thing ) became separated, severed, disunited, or cut off, (M, Mgh, Msb, K,) عَنِ الشَّىْءِ from the thing. (Mgh.) And بَانَتْ, (M, K,) or بَانَتْ بِالطَّلَاقِ, (Msb,) She (a wife) became separated by divorce, (M, Msb, K,) عَنِ الرَّجُلِ from the man. (M, K.) And بَانَتٌ said of a girl, [ She became separated from her parents by marriage; ] she married: (ISh, T:) as though she became at a distance from the house of her father. (ISh, TA.) And بَانَ, (M,) or بَانَ بِمَالٍ, aor. يَبِينُ, (T,) inf. n. بُيُونٌ (T, M) and بَيْنٌ, (M,) He became separated from his father, or mother, or both, by property [ which he received from him, or her, or them, ] (AZ, T, M,) to be his alone: (AZ, T:) and ElFárisee states, on the authority of AZ, that one] says also, بَانَ عَنْهُ and بَانَهُ [the former app. meaning he became separated thus from him, i. e., from his father; and the latter being syn. with أَبَانَهُ, q. v.]. (M.) And بَانَ الخَلِيطُ, inf. n. بَيْنٌ and بَيْنُونَةٌ, [ The partner, or copartner, or sharer, &c., became separated from the person, or persons, with whom he had been associated. ] (T.) And بَانَتْ يَدُ النَّاقَةِ عَنْ جَنْبِهَا, inf. n. بُيُونٌ, [ The fore leg of the she-camel became withdrawn, or apart, from her side. ] (T.) And بَانَ, (S, M, Msb,) and بَانُوا, (K,) aor. يَبِينُ, (S,) inf. n. بَيْنٌ and بَيْنُونَةٌ, (S, M, Msb, K,) He separated himself, or it separated itself; (S; [in one copy of which it is said of a thing;]) and they separated themselves: (K:) or it (a tribe, M, Msb) went, journeyed, went away, or departed; and went, removed, retired, or withdrew itself, to a distance, or far away, or far off. (Msb.) ― -b2- بَانَ, (T, S, M, &c.,) aor. يَبِينُ, (T, Msb,) inf. n. بَيَانٌ; (T, S, Mgh, K;) and ↓ ابان, (T, S, M, &c.,) inf. n. اـِبَانَةٌ; (T, Msb;) and ↓ بيّن, (T, S, M, &c.,) inf. n. تَبْيِينٌ; (S;) and ↓ تبيّن; and ↓ استبان; (T, S, M, &c.,) all signify the same; (T, M, Msb;) i. e. It (a thing, T, S, M, Mgh, or an affair, or a case, Msb) was, or became, [ distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous: (S, Mgh, Msb, K:) and it was, or became, known. (K.) You say, بَانَ الحَقُّ [ The truth became apparent, &c.; or known ]; as also ↓ ابان. (T.) And الصُّبْحُ لِذِى عَيْنَيْنِ ↓ قَدْ بَيَّنَ The dawn has become apparent to him who has two eyes: a prov.: (S, M:) applied to a thing that becomes altogether apparent, or manifest. (Har p. 542.) And it is said in the Kur [ii. 257], الرُّشْدُ مِنَ الغَىِّ ↓ قَدْ تَبَيَّنَ [ The right belief hath become distinguished from error ]. (TA.) And the lawyers, correctly, use the phrase, كَصَوْتٍ لَا مِنْهُ حُرُوفٌ ↓ يَسْتَبِينُ [ Like a sound whereof letters are not distinguishable ]. (Mgh.) ― -b3- [It seems to be indicated in the TA that بَانَ, aor. يَبِينُ, inf. n. بَيْنٌ and بَيْنُونَةٌ, also signifies It was, or became, united, or connected; thus having two contr. meanings; but I have not found the verb used in this sense, though بَيْنٌ signifies both disunion and union.] -A2- بَانَهُ, aor. يَبِينُ, inf. n. بَيْنٌ: see بَانَهُ, aor. يَبُونُ, inf. n. بَوْنٌ, in art. بون. -A3- See also 2, in two places.

2 بيّن بين بينن ين , intrans., inf. n. تَبْيِينٌ: see 1, in two places. ― -b2- You say also, بيّن الشَّجَرُ The trees, (K,) or the leaves of the trees, (TA,) appeared, when beginning to grow forth. (K, TA.) And بيّن القَرْنُ (tropical:) The horn came forth. (K, TA.) -A2- بيّن بِنْتَهُ: see 4. ― -b2- بيّنهُ, (T, Msb, K,) inf. n. تَبْيِينٌ (T, S) and ↓ تِبْيَانٌ (T, S, * K *) and تَبْيَانٌ; (K;) the second of which three is an anomalous inf. n., (T, S, K,) for by rule it should be of the measure تَفْعَالٌ; (T, S;) but تَبْيَانٌ is not known except accord. to the opinion of those who allow the authority of analogy, which opinion is outweighed by the contrary; (TA;) and تِبْيَانٌ is the only inf. n. of its measure except تِلْقَاآءٌ, (T, S,) accord. to the generality of the leading authorities; but some add تِمْثَالٌ, as inf. n. of مَثَّلَ; and El-Hareeree adds to these two, in the Durrah, تِنْضَالٌ, as inf. n. of نَاضَلَهُ; and Esh-Shiháb adds, in the Expos. of the Durrah, تِشْرَابٌ, as inf. n. of شَرِبَ الخَمْرَ; asserting تَشْرَابٌ also to have been heard, agreeably with analogy; [and to these may be added تَبْكَاآءٌ and تِمْشَاآءٌ, and perhaps some other instances of the same kind;] but some disallow تِفْعَالٌ altogether as the measure of an inf. n., saying that the words transmitted as instances thereof are simple substs. used as inf. ns., like طَعَامٌ in the place of اـِطْعَامٌ; (MF, TA;) and Sb says that تِبْيَانٌ is not an inf. n.; for, where it so, it would be تَبْيَانٌ; but it is, from بَيَّنْتُ, like غَارَةٌ from أَغَرْتُ; (M, TA;) [ He made it distinct, as though separate from others; and thus,] he made it (namely, a thing, T, S, Mgh, or an affair, or a case, Msb) apparent, manifest, evident, clear, plain, or perspicuous; (S, Msb, K;) as also ↓ ابانهُ, (S, Mgh, Msb, K,) inf. n. اـِبَانَةٌ; (Msb;) and ↓ تبيّنهُ; (S, * Msb, K;) and ↓ استبانهُ: (Mgh, Msb, K:) [بيّنهُ is the most common in this sense: and often signifies he explained it: and he proved it: ] and ↓ all these verbs signify also he made it known; he notified it: (K:) or ↓ اِسْتَبَنْتُهُ signifies, (S,) or signifies also, (Mgh,) I knew it, or became acquainted with it, [or distinguished it, ] (S, Mgh,) clearly, or plainly; (Mgh;) and so ↓ تَبَيَّنْتُهُ; (S, * Mgh;) [and بَيَّنْتُهُ, as appears from an ex. in what follows, from a verse of En-Nábighah:] ↓ بِنْتُهُ and ↓ أَبَنْتُهُ and ↓ اِسْتَبَنْتُهُ and بَيَّنْتُهُ all signify the same as ↓ تَبَيَّنْتُهُ [app. in all the senses of this verb]: (M:) or, of all these verbs, ↓ بَانَ is only intrans.: (Msb:) and ↓ اِسْتَبَنْتُهُ signifies I looked at it, or into it, (namely, a thing,) considered it, examined it, or studied it, repeatedly, in order that it might become apparent, manifest, evident, clear, or plain, to me: (T, TA:) and ↓ تبيّنهُ he looked at it, or into it, (namely, an affair, or a case,) considered it, examined it, or studied it, repeatedly, or deliberately, in order to know its real state by the external signs thereof. (T.) A poet says, وَمَا خِفْتُ حَتَّى بَيَّنَ الشِّرْبُ وَالأَذَى ↓ بقَانِئَةٍ أَنِّى مِنَ الحَىِّ أَبْيَنُ [ And I feared not until the drinking, or the time of drinking, and molestation, made manifest, or plainly showed, by a deep-red ( sun ), that I was separated from the tribe: see قَانِئٌ]. (M.) And it is said in the Kur [xvi. 91], وَأَنْزَلْنَا عَلَيْكَ الكِتَابَ تِبْيَانًا لِكُلِّ شَىْءٍ [ And we have sent down to thee the Scripture to make manifest everything ]; meaning, we make manifest to thee in the Scripture everything that thou and thy people require [to know] respecting matters of religion. (T.) See also بَيَانٌ, in the latter half of the paragraph. En-Nábighah says, اـِلَّا الأَوَارِىَّ مَّا أُبَيِّنُهَا [ Except the places of the confinement of the beasts: with difficulty did I distinguish them ]; meaning ↓ أَتَبَيَّنُهَا. (S.) You say also, مَا ↓ تَبَيَّنَ يَأْتِيهِ, meaning He sought, or endeavoured, to see, or discover, what would happen to him, of good and evil. (M in art. بصر.) [See also 5, below.]

سَبِيلَ المُجْرِمِينَ سبيل المجرمين ↓ وَلِتَسْتَبِينَ, in the Kur [vi. 55], means And that thou mayest the more consider, or examine, repeatedly, in order that it may become manifest to thee, the way of the sinners, O Mohammad: (T:) or that thou mayest seek, or endeavour, to see plainly, or clearly, &c.; syn. وَلِتَسْتَوْضِحَ سَبِيلَهُمْ: (Bd:) but most read, وَلِيَسْتَبِينَ سيبلُ المجرمين; the verb in this case being intrans. (T.)

3 باينهُ بائن باين باينه بايننه باينة , (K,) inf. n. مُبَايَنَةٌ, (S,) He separated himself from him; or left, forsook, or abandoned, him: (S, TA:) or he forsook, or abandoned, him, being forsaken, or abandoned, by him; or cut him off from friendly or loving communion or intercourse, being so cut off by him; or cut him, or ceased to speak to him, being in like manner cut by him. (K.) [And It became separated from it. ]

4 ابان أبان اـبان ابان , intrans., inf. n. اـِبَانَةٌ: see 1, in two places. -A2- ابانهُ, (inf. n. as above, TA,) He separated it, severed it, disunited it, or cut it off. (M, Msb, K, TA.) You say, ضَرَبَهُ فَأَبَانَ رَأْسَهُ (S, K) He smote him and severed his head, مِنْ جَسَدِهِ from his body. (S, TA.) And ابان المَرْأَةَ He (the husband) separated the woman, or wife, by divorce. (Msb.) And ابان بِنْتَهُ, and ↓ بيّنها, (T, K,) inf. n. of the former as above, and of the latter تَبْيِينٌ, (TA,) He married, or gave in marriage, his daughter, (T, K,) and she went to her husband: (T:) from بَيْنٌ signifying "distance:" as though he removed her to a distance from the house, or tent, of her mother. (TA.) And ابان ا@بْنَهُ بِمَالٍ, (M,) or ابانهُ أَبَوَاهُ, (T,) He separated from himself his son, (M,) or his two parents separated him from themselves, (T,) by [ giving him ] property, (T, M,) to be his alone: (T:) mentioned on the authority of AZ. (T, M.) And ابان الدَّلْوَ عَنْ طِىِّ البِئْرِ He drew away the bucket from the casing of the well, lest the latter should lacerate the former. (M.) ― -b2- See also 2, in three places. ― -b3- [Hence, ابان signifies also He spoke, or wrote, perspicuously, clearly, plainly, or distinctly, as to meaning; or, with eloquence: from بَيَانٌ, q. v.] And ابان عَلَيْهِ He spoke perspicuously, clearly, plainly, or distinctly, and gave his testimony, or evidence, or gave decisive information, against him, or respecting it. (TA.) [The verb thus used is for ابان كَلَامَهُ, and شَهَادَتَهُ.] One says of a drunken man, مَا يُبِينُ كَلَامًا He does not speak plainly, or distinctly; lit., does not make speech plain, or distinct. (Ks, T in art. بت.) ― -b4- [مَا أَبْيَنَهُ How distinct, apparent, manifest, evident, clear, or plain, is it! See an ex. voce بَسُلَ. ― -b5- And How perspicuous, or chaste, or eloquent, is he in speech, or writing! how good is his بَيَان!]

5 تبيّن أبان بان بين تبين تبينن , intrans.: see 1, in two places. -A2- As a trans. verb: see 2, in seven places. ― -b2- [Hence, الأَمْرَ being understood,] He sought, or sought leisurely or repeatedly, to obtain knowledge [ of the thing ], until he knew [ it ]; he examined, scrutinized, or investigated: (Bd in xlix. 6:) he sought, or endeavoured, to make the affair, or case, manifest, and to settle it, or establish it, and was not hasty therein: (Idem in iv. 96:) or he acted, or proceeded, deliberately, or leisurely, in the affair, or case; not hastily: (Ks, TA:) or it has a signification like this: in the Kur ch. iv. v. 96 and ch. xlix. v. 6, some read فَتَبَيَّنُوا, and others فَتَثَبَّتُوا; and the meanings are nearly the same: التَّبَيُّنُ was said by Mohammad to be from God, and العَجَلَةٌ [i. e. "haste"] from the devil. (T.)

6 تباينا باين تباين تباينا تبايننا They two (namely, two men, and two copartners,) became separated, each from the other: (M, TA:) or they forsook, or abandoned, each other; or cut each other off from friendly or loving communion or intercourse; or cut, or ceased to speak to, each other. (K.) And تباينوا They, having been together, became separated: (Msb:) or they forsook, or abandoned, one another; or cut one another off from friendly or loving communion or intercourse; or cut, or ceased to speak to, one another. (S.) ― -b2- [Hence, They two were dissimilar: and they two (namely, words,) were disparate; whether contraries or not: and they two (namely, numbers,) were incommensurable. ]

10 استبان استبان ٱستبان , intrans.: see 1. -A2- As a trans. verb: see 2, in six places.

بَانٌ بأن بان باني بآن آن a coll. gen. n.: n. un. with ة: see art. بون.

بَيْنٌ بين بينن ين has two contr. significations; (T, S, Msb;) one of which is Separation, or disunion [of companions or friends or lovers]. (T, S, M, Msb, K.) Hence, ذَاتُ البَيْنِ as meaning Enmity, and vehement hatred: and the saying لِاـِصْلَاحِ ذَاتِ البَيْنِ, i. e. For the reforming, or amending, of the bad, or corrupt, state subsisting between the people, or company of men; meaning for the allaying of the discord, enmity, rancour, or vehement hatred: (Msb:) [but this has also the contr. meaning, as will be seen below: and it is explained as having a vague import; for it is said that] فِى اـِصْلَاحِ ذَاتِ البَيْنِ means In the reforming, or amending, of the circumstances subsisting between the persons to whom it relates, by frequent attention thereto. (Mgh.) [Hence also,] غُرَابُ البَيْنِ [ The raven of separation or disunion; i. e., whose appearance, or croak, is ominous of separation: said by some to be] the غراب termed أَبْقَعُ [i. e. in which is blackness and whiteness; or having whiteness in the breast ]; (S, K;) so described by the poet 'Antarah: (S:) or that which is red in the beak and legs; but the black is called الحَاتِمُ, because it makes [or shows] separation to be absolutely unavoidable, (Abu-1-Ghowth, S, K,) according to the assertion of the Arabs, i. e., by its croak: (Msb in art. حتم:) [or it is any species of the corvus: ] Hamzeh says, in his Proverbs, that this name attaches to the غراب because, when the people of an abode go away to seek after herbage, it alights in the place of their tents, searching the sweepings: (Har p. 308:) but accord. to the Kádee of Granada, Aboo-'Abd-Allah Esh-Shereef, this appellation, so often occurring in poetry, properly signifies camels that transport people from one district, or country, to another; and he cites the following verses: غَلِطَ الَّذِينَ رَأَيْتُهُمْ بِجَهَالَةٍ يَلْحَوْنَ كُلُّهُمُ غُرَابًا يَنْعَقُ مَا الذَّنْبُ اـِلَّا لِلْأَبَاعِرِ اـِنَّهَا مِمَّا يُشَتِّتُ جَمْعَهُمْ وَيُقَرِّقُ اـِنَّ الغُرَابَ بِيُمْنِهِ تُدْنُو النَّوَى وَتُشَتِّتُ الشَّمْلَ الجَمِيعَ الأَيْنُقُ [ Those have erred whom I have seen, with ignorance, all of them blaming a raven croaking: the fault is not imputable save to the camels; for they are of the things that scatter and disperse their congregation: verily the place that is the object of a journey is brought near by the raven's lucky omen; but the she-camels discompose the united state ]: and Ibn-'Abd-Rabbih says, زَعَقَ الغُرَابُ فَقُلْتُ أَكْذَبُ طَائِرٍ اـِن لَّمْ يُصَدِّقْهُ رُغَاآءُ بَعِيرِ [ The raven cried; and I said, A most lying bird, if the grumbling cry of a camel on the occasion of his being laden do not verify it ]. (TA in art. غرب.) ― -b2- Also Distance, (S, M, Msb, K,) by the space, or interval, between two things. (Msb.) You say, بَيْنَ البَلَدَيْنِ بَيْنٌ Between the two countries, or towns, &c., is a distance, of space, or interval: (Msb:) and بَيْنَهُمَا بَيْنٌ Between them two is a distance, with ى when corporeal distance is meant: (Idem in art. بون:) or اـِنَّ بَيْنَهُمَا لَبَيْنٌ [ Verily between them two is a distance ], not otherwise, in the case of [literal] distance. (S.) And you say also, بَيْنَهُمَا بَيْنٌ بَعِيدٌ (T in art. بون, S, M *) and بَوْنٌ بَعِيدٌ (T in art. بون, S, M, * Msb * in art. بون) Between them two [meaning two men] is a [ wide ] distance; (M;) i. e. between their two degrees of rank or dignity, or between the estimations in which they are commonly held: (Msb in art. بون:) in this case, the latter is the more chaste. (S.) You also say, [using بين to denote An interval of time, ] لَقِيتُهُ بُعَيْدَاتِ بَيْنٍ [ I met him after, or a little after, an interval, or intervals, ] when you have met him after a while, and then withheld yourself from him, and then come to him. (S, M, K. See also بَعْدُ.]) -A2- Also Union [of companions or friends or lovers]; (T, S, M, Msb, K;) the contr. of the first of the significations mentioned above in this paragraph. (T, S, Msb.) [Hence ذَاتُ البَيْنِ as meaning The state of union or concord or friendship or love subsisting between a people or between two parties; this being likewise the contr. of a signification assigned to the same expression above: whence the phrase, اـِفْسَادُ ذَاتِ البَيْنِ (occurring in the S and K in art. ابر, and often elsewhere,) The marring, or disturbance, of the state of union or concord &c.: and] hence the saying, سَعَى فُلَانٌ لِاـِصْلَاحِ ذَاتِ البَيْنِ مِنْ عَشِيرَتِهِ [ Such a one laboured for the improving of the state of union or concord &c. of his kinsfolk; but in this instance, the meaning given in the second sentence of this paragraph seems to be more appropriate]. (Ham p. 569.) ― -b2- ذَاتُ بَيْنِهِمْ may also be used as meaning The vacant space (سَاحَة) that is between their houses, or tents. (Ham p. 195.) -A3- بَيْن is also an adverbial noun, [as such written بَيْنَ,] (S, M, Mgh, Msb, K,) capable of being used as a noun absolutely: (M, K:) it relates only to that which has space, as a country; or to that which has some number, either two or more, as two men, and a company of men; and denotes [intervention in] the interval between two things, or the middle, or midst, of two things, (Er-Rághib, TA,) or the middle of a collective number: (S:) [thus it signifies Between, and amidst, and among: ] its meaning is [therefore] vague, not apparent unless it is prefixed to two or more [words, or to a word signifying two or more], or to what supplies the place of such a complement: (Msb:) it must necessarily be prefixed, and may not be otherwise than in the manners just explained: (Mgh:) [i. e.] it may not be prefixed to any noun but such as denotes more than one, or to a noun that has another conjoined to it by و, (M,) not by any other conjunction, (M, Msb,) acc0ord. to the usage commonly obtaining. (Msb.) You say بَيْنَ الرَّجُلَيْنِ [ Between the two men ]: (Er-Rághib, TA:) and المَالُ بَيْنَ القَوْمِ [ The property is between the company of men ]: (M, Msb, Er-Rághib: *) and [...]

بَيْنَا بين بينا بيننا ين see بَيْنٌ

بَيْنَمَا بينما see بَيْنٌ

بِينٌ بين بينن ين A separation, or division, (T, M, K,) between two things, (T,) or between two lands; (M, K;) as when there is a rugged place, with sands near it, and between the two is a tract neither rugged nor plain: (T:) an elevation in rugged ground: (M, K:) the extent to which the eye reaches, (T, M, K,) of a road, (T,) or of land: (M:) a piece of land extending as far as the eye reaches: (T, S:) and a region, tract, or quarter: (AA, T, M, K:) pl. بُيُونٌ. (S, TA.)

بَيَانٌ بيان يان is originally the inf. n. of بَانَ as syn. with تَبَيَّنَ, and so signifies The being [ distinct or] apparent &c.; (Kull;) or it is a subst. in this sense: (Msb:) or a subst. from بَيَّنَ, [and so signifies the making distinct or apparent &c.,] being like سَلَامٌ and كَلَامٌ from سَلَّمَ and كَلَّمَ. (Kull.) ― -b2- Hence, conventionally, (Kull,) The means by which one makes a thing [ distinct, ] apparent, manifest, evident, clear, plain, or perspicuous: (S, Er-Rághib, TA, Kull:) this is of two kinds: one is [ a circumstantial indication or evidence; or] a thing indicating, or giving evidence of, a circumstance, or state, that is a result, or an effect, of a quality or an attribute: the other is a verbal indication or evidence, either spoken or written: [see also بَيِّنَةٌ:] it is also applied to language that discovers and shows the meaning that is intended: and an explanation of confused and vague language: (Er-Rághib, TA:) or the eduction of a thing from a state of dubiousness to a state of clearness: or making the meaning apparent to the mind so that it becomes distinct from other meanings and from what might be confounded with it. (TA.) ― -b3- Also Perspicuity, clearness, distinctness, chasteness, or eloquence, of speech or language: (T, S:) or simply perspicuity thereof: (Har p. 2:) or perspicuity of speech with quickness, or sharpness, of intellect: (M, K:) or perspicuous, or chaste, or eloquent, speech, declaring, or telling plainly, what is in the mind: (Ksh, TA:) or the showing of the intent, or meaning, with the most eloquent expression: it is an effect of understanding, and of sharpness, or quickness, of mind, with perspicuity, or chasteness, or eloquence, of speech: (Nh, TA:) or a faculty, or principles, [ or a science, ] whereby one knows how to express [ with perspicuity of diction ] one meaning in various forms: (Kull:) [some of the Arabs restrict the science of البيان to what concerns comparisons and tropes and metonymies; which last the Arabian rhetoricians distinguish from tropes: and some make it to include rhetoric altogether:] Esh-Shereeshee says, in his Expos. of the Maká- mát [of El-Hareeree] that the difference between بَيَانٌ and ↓ تِبْيَانٌ is this: that the former denotes perspicuity of meaning; and the latter, the making the meaning to be understood; and the former is to another person, and the latter to oneself; but sometimes the latter is used in the sense of the former: (TA:) or the former is the act of the tongue, and the latter is the act of the mind: (Har p. 2:) or the former concerns the verbal expression, and the latter concerns the meaning. (Kull.) It is said in a trad., اـِنَّ مِنَ البَيَانِ سِحْرًا (S) or لَسِحْرًا (TA) [ Verily there is a kind of eloquence that is enchantment: see this explained in art. سحر]. The saying in the Kur [lv. 2 and 3], خَلَقَ ا@لْاـِنْسَانَ عَلَّمَهُ ا@لْبَيَانَ means He hath created the Prophet: He hath taught him the Kur-án wherein is the manifestation of everything [ needful to be known ]: or He hath created Adam, or man as meaning all mankind: He hath [ taught him speech, and so ] made him to discriminate, and thus to be distinguished from all [ other ] animals: (Zj, T:) or He hath taught him that whereby he is distinguished from other animals, namely, the declaration of what is in the mind, and the making others to understand what he has perceived, for the reception of inspiration, and the becoming acquainted with the truth, and the learning of the law. (Bd.) ― -b4- It is also applied to Verbosity, and the going deep, or being extravagant, in speech, and affecting to be perspicuous, or chaste, therein, or eloquent, and pretending to excel others therein; or some بيان is thus termed; and is blamed in a trad., as a kind of hypocrisy; as though it were a sort of self-conceit and pride. (TA.)

بِئْرٌ بَيُونٌ ذ A well of which the rope does not strike against the sides, because its interior is straight: or that is wide in the upper part, and narrow in the lower: or in which the drawer of water makes the rope to be aloof from its sides, because of its crookedness: (T:) or deep and wide; (S, K;) because the ropes are wide apart from its sides; (S;) as also ↓ بَائِنَةٌ: (S, TA:) or that is wide between the two [ opposite ] sides: (M:) pl. [regularly of the latter epithet] بَوَائِنُ. (T, S.)

بَيِّنٌ بين بينن ين [ Distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous; (T, S, Msb, K;) as also ↓ بَائِنٌ (T) and ↓ مُبِينٌ: (T, S:) pl. [of mult.] أَبْيِنَاآءُ (S, K) and [of pauc.] بَيِنَةٌ. (K.) Hence, الكِتَابُ ↓ المُبِينٌ [as applied to the Kur, q. v. in xii. 1, &c.,] The clear, plain, or perspicuous, book or writing or scripture: or, as some say, this means the book &c. that makes manifest all that is required [ to be known ]: (T:) or, of which the goodness and the blessing are made manifest: or, that makes manifest the truth as distinguished from falsity, and what is lawful as distinguished from what is unlawful, and that the prophetic office of Mohammad is true, and so are the narratives relating to the prophets: (Zj, T:) or, that makes manifest the right paths as distinguished from the wrong. (M, TA.) And كَلَامٌ بَيِّنٌ Perspicuous, clear, distinct, chaste, or eloquent, language. (T.) ― -b2- A man, or thing, bearing evidence of a quality &c. that he, or it, possesses. (S and K and other Lexicons passim.) ― -b3- A man (M) perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; (ISh, T, M, K;) fluent, elegant, and elevated, in speech, and having little hesitation therein: (ISh, T:) pl. أَبْيِنَاآءُ (T, M, K) and بُيَنَاآءُ and [of pauc.] أَبْيَانٌ: (Lh, M, K:) the second of these pls. is anomalous: the last is formed by likening فَعِيلٌ to فَاعِلٌ: [for بَيِّنٌ is a contraction of بَيِينٌ:] but the pl. most agreeable with analogy is بَيِّنُونَ: so says Sb. (M.)

بَيِّنَةٌ بين بينه بيننه بينة ين An evidence, an indication, a demonstration, a proof, a voucher, or an argument, (Mgh, TA,) such as is manifest, or. clear, whether intellectual or perceived by sense; (TA;) [originally بَيِينَةٌ,] of the measure فَعِيلَةٌ, from بَيْنُونَةٌ, [see 1, first sentence,] and بَيَانٌ [q. v.]: (Mgh:) and the testimony of a witness: pl. بَيِّنَاتٌ. (TA.)

بَائِنٌ ذ In a state of separation or disunion; or separated, severed, disunited, or cut off; (M, * Msb;) as also ↓ أَبْيَنُ, occurring in a verse cited above, voce بَيِّنَ. [Hence,] اِمْرَأَةٌ بَائِنٌ A woman separated from her husband by divorce; (M, Msb, K;) as also ↓ مُبَانَةٌ: the former without ة: (Msb:) like طَالِقٌ and حَائِضٌ: you say [to a wife] أَنْتِ بَائِنٌ [ Thou art separated from me by divorce. ] (Mgh.) ― -b2- طَلَاقٌ بَائِنٌ is a tropical phrase; and so is طَلْقَةٌ بَائِنَةٌ; (Mgh;) [signifying the same as] تَطْلِيقَةٌ بَائِنَةٌ (S, M, Msb, K) (tropical:) A divorce that is [ as it were ] cut off; i. q. ↓ مُبَانَةٌ [in the second and third of these phrases, and ↓ مُبَانٌ in the first]: (ISk, Msb:) بائنة being here used in the sense of a pass. part. n.: (S, Sgh, Msb:) or it [is a possessive epithet, and thus] means having separation: this kind of divorce is one in the case of which the man cannot take back the woman unless by a new contract; (TA;) nor without her consent. (MF in art. بت.) ― -b3- قَوْسٌ بَائِنَةٌ, (S, M, K,) and بَائِنٌ, (M, K,) A bow that is widely separate from its string: (S, M, K:) contr. of بَانِيَةٌ; (S, M;) this signifying one that is so near to its string as almost to stick to it: (S:) each of these denotes what is a fault. (S, M.) ― -b4- بِئْرٌ بَائِنَةٌ: see بَيُونٌ. ― -b5- نَخْلَةٌ بَائِنَةٌ A palm-tree of which the racemes have come forth from the spathes, and of which the fruit-stalks have grown long. (AHn, M.) ― -b6- البَائِنُ also signifies He who comes to the milch beast [meaning the she-camel, when she is to be milked, ] from her left side; (S, K;) and المُعَلِّى, he who comes to her from her right side: (S:) or the former, he who stands on the right of the she-camel when she is milked, and holds the milking-vessel, and raises it to the milker, who stands on her left, and is called المُسْتَعْلِى: (T:) two persons are engaged in milking the she-camel; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker is called المُسْتَعْلِى and المُعَلِّى; and the holder, البائن: (M:) pl. بُيَّنٌ. (T.) It is said in a prov., اِسْتُ البَائِنِ أَعْرَفُ, or, as some say, أَعْلَمُ; meaning (assumed tropical:) He who has superintended an affair, and exercised himself diligently in the management thereof, is better acquainted with it than he who has not done this. (T. [See Freytag's Arab. Prov. i. 606.]) ― -b7- طَوِيلٌ بَائِنٌ Excessively tall, far above the stature of tall men. (TA.) -A2- See also بَيِّنٌ.

طَلَبَ اـِلَى أَبَوَيْهِ البَائِنَةَ ذ He asked, or begged, of his two parents, the separation of himself from them, by [ their giving him ] property, (AZ, T, M,) to be his alone. (T.)

أَبْيَنُ ذ : see بَائِنٌ. -A2- فُلَانٌ أَبْيَنُ مِنْ فُلَانٍ Such a one is more perspicuous, clear, distinct, chaste, or eloquent, in speech or language, than such a one. (S, TA.)

تِبْيَانٌ تبيان an anomalous inf. n. (T, S, K) of 2, q. v.: (T:) or a subst. used as an inf. n.; (MF, TA;) i. e., a subst. from 2. (Sb, M, TA.) See بَيَانٌ.

مُبَانٌ مبان مبنى ; and its fem., with ة: see بَائِنٌ, in three places.

مُبِينٌ مبين Separating, severing, disuniting, or cutting off; (S, K;) as also مُبْيِنٌ, like مُحْسِنٌ: (K:) but [the right reading in the K may be وَمُبِينٌ كَمُحْسِنٍ, meaning "and مُبِينٌ is like مُحْسِنٌ:" if not,] مُبْيِنٌ is a mistake. (TA.) -A2- See also بَيِّنٌ, in two places.

مَبَايِنُ الحَقِّ مباين الحق [in which the former word is app. pl. of مُبِينَةٌ] signifies The things that make the truth to be apparent, manifest, evident, clear, or plain; or the means of making it so; syn. مَوَاضِحُهُ. (TA.)

1 بَاهَ لَهُ باه له باه لة , aor. يَبَاهُ, inf. n. بَيْهٌ; and مَا بِهْتُ لَهُ: see 1 in art. بوه.

R. Q. 1 دَأْدَأَ ذ , inf. n. دَأْدَأَةٌ and دِئْدَاآءٌ, He (a camel, S) ran (عَدَا) most vehemently, (S, M, K, TA,) going a pace quicker than that termed عَنَقٌ [q. v.]: (TA:) or hastened, or sped, and ran, or rose in his running; syn. أَسْرَعَ وَ أَحْضَرَ: (K:) accord. to AA, ↓ دَأْدَاآءٌ is [a subst., or quasiinf. n., signifying] a quick pace or manner of going: and [the inf. n.] دَأْدَأَةٌ is syn. with اـِحْضَارٌ: and in the Nawádir [app. of Aboo-'Amr EshSheybánee] it is said that دَوْدَأَ (inf. n. دَوْدَأَةٌ) and تَوْدَأَ (inf. n. تَوْدَأَةٌ) and كَوْدَأَ (inf. n. كَوْدَأَةٌ) are syn. with عَدَا; and that دَأْدَأَةٌ and دِئْدَاآءٌ signify a camel's proceeding with short steps, at a rate quicker than that of the pace termed حَفَدٌ [q. v.]: accord. to the Kf, these two words signify the going a pace quicker than that termed خَبَبٌ [q. v.], not so quick as that termed رَبَعَةٌ [q. v.]. (TA.) You say, دَأْدَأَتِ الدَّابَّةُ The beast ran a pace quicker than that termed عَنَقٌ. (M.) And دَأْدَأَ فِى اـِثْرِهِ He followed him, having him near before him. (M, * K, * TA.) And hence, دَأْدَأَ مِنْهُ He ran (أَحْضَرَ) to escape from him, being followed by him, and being near before him; as also ↓ تَدَأْدَأَ. (M.) -A2- He put a thing in motion. (M, K.) ― -b2- And, contr., He rendered a thing, still, or motionless. (M, K.)

R. Q. 2 تَدَأْدَأَ ذ : see above. ― -b2- Also It (a stone, TA) rolled; or rolled along or down: (K, TA:) it (anything) rolled, or rolled along or down, before one, (M, TA,) and went away: IAth says that it may be from تَدَهْدَهَ. (TA.) ― -b3- It became, or was put, in motion. (TA.) ― -b4- And, contr., It became, or was rendered, still, or motionless. (TA.)

دَأْدَأٌ ذ : see دَأْدَاآءٌ, in three places.

دَأْدَأَةٌ ذ inf. n. of R. Q. 1 [q. v.]. (S, M, K.) ― -b2- Also The hasty replying of a foolish, or stupid, person. (T, TA.) ― -b3- The sound of the falling (T, M, K) of stones in a torrent, (T,) or of a stone upon the bed of a torrent: (M, K:) or the falling of stones in the bed of a torrent. (Lth, IKtt, O.) ― -b4- And The sound of one's moving, or putting in motion, [or rocking, ] a child in the cradle (K, TA) in order that it may sleep. (TA.) -A2- See also the next paragraph, in two places.

دَأْدَاآءٌ ذ (AA, T, S, M, K) and ↓ دِئْدَاآءٌ (AA, S, M, K) and ↓ دُؤْدُوْءٌ, (M, K,) all with medd, (TA,) The last ( of the days, T) of the [ lunar ] month; (AA, T, S, M, K;) as also ↓ دَأْدَأُ: (M:) or the day of doubt; يَوْمُ الشَّكِّ [generally meaning the day of which one doubts whether it be the last of Shaabán or the first of Ramadán; but here app. relating to any month]: (TA:) or ↓ دَأْدَأٌ signifies the day, (M,) or night, (TA,) of which one doubts whether it be the last of one month or the first of the next month: (M, TA:) so says Kr: (M:) or the first word and the second (M, K) and the third (K) signify the twenty-fifth, and the twenty-sixth, and the twentyseventh, night: (M, K:) or the twenty-eighth night, and the twenty-ninth: or each of these two is called ↓ دَأْدأَةٌ; and the two together, الدَّاآدِئُ: (Th, M:) or [ each of ] three nights of the end of the month; (K, TA;) which are [also] called لَيَالِى المُحَاقِ: (TA:) pl. دَاآدِئُ, (M, K,) and, by poetic license, دَاآدٍ: (M:) or the دَاآدِئ are three nights of the latter part of the month, before those called ليالى المحاق: (T, S:) thus says A 'Obeyd; and IAar says the like: or they are the three nights that are after the محاق; and are so called because the moon hastens therein to become invisible; from the phrase دَأْدَأَةُ البَعِيرِ: As says that three of the nights of the month are called the محاق; and three, the داآدئ; and these latter are the last; and AHeyth says the like. (T.) ↓ الدِّئْدَاآءُ signifies also The last part of the night. (Kr, M.) And ↓ لَيْلَةٌ دَأْدَأٌ and ↓ دَأْدَأَةٌ and دَأْدَاآءٌ and ↓ دَأْدَاآءَةٌ, (M, K, TA,) of which the first two are the most common, mean A dark night: (TA:) or a very dark night: (M, K:) because of the concealment of the moon therein. (TA.) -A2- See also R. Q. 1.

لَيْلَةٌ دَأْدَاآءَةٌ ذ : see the next preceding paragraph, near the end.