دون: دان مضارعها يدون: لعن (هلو) اشتقت من الكلمة الفرنسية damne.
دَوّن (بالتشديد): كتب (محيط المحيط).
تَدَوّن: كتب اسمه في ديوان الجند، ففي حيان (ص18 ق)، كان جندياً متدوناً عند العامل.
وتدوّن: ذكرت في معجم فوك في مادة لاتينية معناها جمع.
دُون: تستعمل بمعنى اسم التفضيل (انظر لين) ففي كليلة ودمنة أن في دون ما كلمتك به نهاية لمثلك. وفي المقري (1: 135): ولم يجرؤ الجزار أن يبيع اللحم بدون ما حد له المحتسب في الورقة.
دُوَن: بمعنى قبل. ودون غيره: ترجيحاً، تفضيلاً. وأنا متعجب من فضلك دون علمك، أي أنا متعجب من فضلك أكثر مما أنا متعجب من علمك. (بوشر). دون: بلا، من غير (فوك) وفي المقري (1: 137): دون عمامة أي بلا عمامة (أخبار ص135، ابن بطوطة 4: 380) لاقفي النويري (الأندلس ص488)، دخل قرطبة دون مانع.
بدون أن: دون أن، من غير أن (دي سلان المقدمة 1: 38 رقم1) حيث عليك أن تقرا حسب ما جاء في طبعة بولاق: كان أكثرها يصدر عني بالكلام المرسل بدون أن يشاركني أحد ممن ينتحل الكتابة في الأسجاع لصعب انتحالها.
اخردا ودونه: الخلاصة، الحاصل، النتيجة (بوشر) فدونك وإياه (ألف ليلة 2: 323) وقد ترجمها لين إلى الإنجليزية بما معناه: ولذلك أمسكه. ويبدو لي أن هذه الترجمة لا تنسجم مع مجموع العبارة. وأنا أترجمها (بما معناه): (افعل به ما تشاء وما ترى إنه ملائم) كما يقال: دونك وما تريد (كوسج لطائف ص80).
دُوِنيّ: حقير، رديء، خسيس (هلو)، (بوشر، همبرت ص243، دولابورث ص129).
دَوَيْني: شجيرة ترتفع نحو قدم تقريباً وهي دائمة الخضرة طول السنة (بركهارت سوريا ص501.
ديوان. ديوان البّر: ديوان أسسه علي بن عيسى، وزير المقتدر الخليفة العباسي. ويشرف هذا الديوان على الواردات من بعض الأسلاك التي أوقفها هذا الوزير. وهذه الواردات تستعمل لصيانة الثغور، وسد ما تحتاجه مكة المكرمة والمدينة المنورة (الفخري ص315).
ديوان الخاتم: أسسه الخليفة معاوية لكي يمنع التزوير والغش فان رجلاً كبيراً قد غير الرقم في أمر ليدفع له مبلغ من المال أعطاه إياه ولم يكن هذا الأمر بالدفع مختوماً. والقائمون على ديوان الخاتم يتسلمون كل أمر مكتوب يصدر عن الخليفة فيطوونه عدة طيات ثم يحزونه حزاً يتناول جميع الطيات ثم يدخلون في هذا الحز خيطاً أو شريطاً من الرق ثم يختمون على طرفي الخيط أو شريطاً من الرق ثم يختمون على طرفي الخيط أو الشريط بخاتم رئيس الديوان. وقد بقي هذا الديوان حتى نحو منتصف العصر العباسي (انظر الفخري ص130، المقدمة 2: 56، الثعالبي لطائف ص12).
ديوان الخراج: (ابن خلكان 9: 38).
ديوان الترتيب (ابن خلكان 7: 64) ويقول دي سلان (الترجمة 3: 90 رقم1): إنني أميل إلى الاعتقاد إنه نفس ديوان الرواتب حيث تنظم الرواتب وتدفع.
ديوان الزمام: انظره في مادة زمام الديوان العزيز: حكومة الخليفة في بغداد، وفي أيام صلاح الدين: الخليفة نفسه (انظر الملحق بالجزء الثالث من الترجمة الإنجليزية لتاريخ ابن خلكان).
ديوان الكشف انظره في مادة الكشف.
ديوان التوقيع: انظره في مادة توقيع.
الدواوين العلمية: مجموعات على أحاديث نبوية، وأخبار تاريخية، وتفاسير للقرآن الكريم، وشروح لغوية، وأشعار، ومعارف مختلفة. تدرس في المدارس (دي سلان المقدمة 2: 606 رقم3).
وديوان: بناية كبيرة تستوفي فيها ضريبة الكمارك (انظر معجم الأسبانية ص47) ويسكن فيها التجار الأجانب وبخاصة التجار النصارى. ويستعمل في نفس الوقت مخزناً لبضاعاتهم، وملتقى للتجار يتعاملون فيه ويتبايعون. ففي رحلة ابن جبير (ص306) في سنت حان دارك: (وساروا بنا إلى الديوان وهو خان يتخذ منزلاً للقافلة) ويقول إن التجار يودعون فيه أمتعتهم، وينزلون في الطابق العلوي من البناية. وفي رحلة كلينار (ص3 ق): بناية كبيرة في ضاحية مدينة فاس ينزل فيها التجار النصارى، وتسميها العامة دوانة.
وفي رحلة مارسول (2: 32) (مراكش): (في القيصرية توجد دار الدوانة حيث ينزل التجار النصارى من أهل أوربا مع بضائعهم وفيها يتعاملون مع غيرهم من التجار).
وفي رحلة تاريخية (ص79) في مراكش: (توجد بناية كبيرة واسعة يطلق عليها اسم الدوانة. ينزل فيها التجار النصارى القادمون من أوربا).
وفي رحلة مانهام (ص59): (وأخيراً وصلنا إلى المنزل الذي نزلنا فيه ويسمى الديوان).
وفي رحلة موكيت (ص176): (مراكش): (دوان حيث ينزل النصارى) وكذلك في ص188.
ديوان: الضريبة عامة. (بارت 3، 513).
ديوان، في صقلية: أملاك الدولة، (الجريدة الآسيوية 1845، 2: 318، وانظر ص338، جريجور ص34).
ديوان المفرد: انظره في مفرد.
ديوان: ردهة، بهو، قاعة استقبال (بوشر، همبرت ص192).
ديوان: كّتاب (الحساب والتقدير لين نقلاً من تاج العروس. ونجد جمع هذه الكلمة بهذا المعنى عند الماسن (ص145): نكب الواثق بالله دواوينه وكتابه وأخذ منهم أموالاً عظيمة.
ديوانيّ: نسبة إلى ديوان بمعنى كرك (عشر ص40، 174) وقد كتبت فيه هذه الكلمة: دنانير.
دواوون: كاتب (أماسن ص145، 204) ويجب حذفها من معجم فريتاج إذ لا وجود لهذه الكلمة. وفي عبارتين عند الماسن نجد دواوين جمع ديوان، وهي في العبارة الأولى (انظر أعلاه) تدل على موظفي الديوان، وفي الثانية تدل على المعنى المألوف وهو دائرة الحكومة.
أدون (انظر لين)، وهي في الواقع مستعملة (المقري 2: 254)، وفي ابن البيطار (1: 528) وقد يكون منه أبيض وهو أدون أصنافه.
مُدّون: حصن مدون: شهير (رتجرز ص154، وانظر ص156).
مُدَوَّنَة: قتوى، سنْة، قانون (الكالا) ولعل هذه الكلمة أصبحت تدل على هذا المعنى لأن المجموعة الشهيرة في فروع الفقهي المالكي التي صنفها سحنون تسمى المُدَوَّنَة.

دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

دين: دان: مصدره دْينُونة (عباد 3: 83).
ودان ب: صدّف، اعتقد، ففي المقدمة: أدين بأن ذلك دين حق.
وخضع وأطاع، ففي تاريخ ابي الفداء (1: 314): إني إنما قاتلتهم ليدنيوا بحكم كتاب الله. ودان له بالطاعة: خضع له وذل (ابن خلدون تورنبرج ص9) ويقال أيضاً: دان بطاعة فلان (تاريخ البربر 2: 127، 273) ودانوا باتباعه والانقياد إليه (المقدمة 1: 42).
ودان به: قبل الشيء مباحاً، ففي حيان (ص38 و): فعادوا في الجاهلية وتسافكوا الدماء ودانوا بالاستباحة.
ودان به: ألزم نفسه به. ففي رحلة ابن جبير (ص74): من يدين بحب أهل البيت. ودان به: اعتاده، ففي رحلة ابن جبير (ص282): يدنيون بالفتوة وبأمور الرجولة كلها. وفيها (ص288): من يدين بالعجز والتسويف.
كما تدين تدان مثل أي كما تجازي تجازى. وقد قلبه الشاعر فقال: كما تدن تدين. (بدورون ص59، تعليقات ص47).
دَّين: أفره ديناً (الكالا، بوشر).
ودَّين: داين، أقرض (همبرت ص 104).
تدَّين: هذا الفعل مستعمل استعمالاً غريباً في تفسير القرآن للسيوطي طبعة ميرسنج (ص27) في الكلام عن مفتي من نسل الإمام علي - وكان من عادته أن يقول أنا من مذهب الزيدية غير أني أصدر الفتاوى فإني أصدرها على مذهب السلطان (مذهب أبي حنيفة. ثم هو يعبر عن نفس الفكرة بقوله: أنا أفتي بمذهب أبي حنيفة ظاهراً وبمذهب زيد تديناً وينتج من هذا تديناً هي ضد ظاهراً، غير أني لا أدري كيف أترجمها لأن ترجمتها بما معناه (في الحقيقة) لا يمكن تبريرها.
اندين: اندان، أثقل بالدين، أوفر ديناً (بوشر).
استدان: يقال استدان من فلان أي اقترض منه. ففي ابن بطوطة (3: 408): استدنت من التجار مالاً أي اقترضت من التجار مالاً فصرت مديناً لهم.
دين: يجمع على أديان (ديوان الهذليين ص155 قصيدة 15، الكامل ص277).
دين: مقدس، معبد، حرم، مزار. يقال مثلاً: كانت الكعبة دين العرب في الجاهلية (معجم أبي الفداء).
دين: معبود (بوشر).
حصان كثير الدين: سلس القياد، أنيس، هادئ. ففي كتاب العقود (ص2): طويل العنق كثير العف والدين طويل الناحية.
يوم الدين: يوم الحساب في الآخرة (همبرت ص149، كرتاس ص2).
دينيّ: مختص بالدين، متعلق بالدين، نسبة إلى الدين (بوشر).
دّيان (أسبانية): عميد القوم وشيخهم وأقدمهم رتبة (الكالا).
ديانة. ديانات: ما يقال وما يفعل احتراماً للدين (انظر مادة حّمية).
ديانة: مذهب ديني (معجم البيان).
الديانة عند الفقهاء: التنزه (محيط المحيط).
ودِيَانة: رتبة ومنصب عميد القوم وشيخهم (الكالا).
دّين. بنت دينة: أديبة، أنيسة (رولاند).
دّيان: ذكرت في معجم فوك في مادة لاتينية معناها: القاضي والحاكم، والسائس.
ودّيان: ناسك، زاهد (المعجم اللاتيني العربي) ودّيان: مدين، مديون (هلو).
مُدين: تقي، ورع (رسالة إلى فليشر ص183).
مُدّين: تقي، ورع (همبرت ص147).
مِدْيان: ناسك، متعبد، تقي (المعجم اللاتيني العربي).
مُدَاينّي، جمعه مداينية: دائن (بوشر).

دين

1 دَانَ, (IAar, S, K, TA,) aor. ـِ (IAar, M, K, TA,) [inf. n. دِينٌ, (which see below,) in this and most of the other senses, or the inf. n. is دَيْنٌ, and دِينٌ is a simple subst.,] He was, or became, obedient; he obeyed: (IAar, S, M, K, TA:) this is the primary signification: or, as some say, the primary signification is the following; namely, he was, or became, abased and submissive: (IAar, * K, * TA:) or he was, or became, abased and enslaved and obedient. (S.) You say, دَانَ لَهُ, (S,) and دِنْتُ لَهُ and دِنْتُهُ, (M, TA,) He, and I, was, or became, obedient to him [&c.], or obeyed him [&c.]. (S, M, TA.) and دِنْتُهُ, (M, K,) aor. ـِ (K,) I served him, did service for him, or ministered to him, and acted well to him. (M, K.) b2: [Hence,] He became [a servant of God, or] a Muslim. (TK.) Yousay, دَانَ بِالْإِسْلَامِ, inf. n. دِينٌ, with kesr, [and دِيَانَةٌ,] He became, or made himself, a servant of God by [following the religion of] El-Islám; [i. e. he followed El-Islám as his religion;] and so ↓ تديّن. (Msb.) And دَانَ بِكَذا, (S,) and دِنْتُ بِهِ, (M, K,) inf. n. دِيَانَةٌ [and دِينٌ]; and به ↓ تديّن, [and تديّنتُ به; He, and I, followed such a thing as his, and my, religion;] (S, TA;) from دِينٌ as signifying “ obedience. ” (S.) and دان بِدِينِهِمْ He followed them in their religion; agreed with them, or was of one mind or opinion with them, upon, or respecting, their religion; took, or adopted, their religion as his. (TA.) And the trad. of 'Alee, مَحَبَّةُ العُلَمَآءُ دِينٌ يُدَانُ اللّٰهُ بِهِ [The love of the learned is a kind of religion with which God is served]. (TA.) In the phrase وَ لَا يَدِينُونَ دِينَ الحَقِّ [Nor follow the religion of the truth, or the true religion], in the Kur ix. 29, El-Islám is meant. (Jel.) A2: Also He was, or became, disobedient; he disobeyed: and he was, or became, mighty, potent, powerful, or strong; or high, or elevated, in rank, condition, or state; noble, honourable, glorious, or illustrious. (IAar, T, K.) Thus it bears significations contr. to those mentioned in the first part of this paragraph. (MF.) A3: Also, (S, M, Msb, K,) first Pers\. دِنْتُ, (T, M8gh,) aor. as above, (T, S, Msb,) inf. n. دَيْنٌ, (S, Msb,) from المُدَايَنَةُ, (Msb, [see 3,]) i. q. أَخَذَ الدَّيْنَ, (IKt, M, Msb, K,) or [rather] أَخَذَ دَيْنًا, (T,) [He took, or received, a loan, or the like; he borrowed: or he took, or received, or bought, upon credit; which is the meaning generally obtaining: and ↓ اِدَّانَ and ↓ أَدَانَ and ↓ استدان and ↓ تديّن signify [in like manner] أَخَذَ دَيْنًا: (K:) or the first, i. e. دان, signifies he sought, or demanded, a loan, or the like; (ISk, S, Mgh, Msb;) as also ↓ ادّان and ↓ استدان: (S, Mgh:) and he became indebted, in debt, or under the obligation of a debt: (S:) and ↓ ادّان and ↓ أَدَانَ and ↓ استدان signify أَخَذَ بِدَيْنٍ

[he took, or received, by incurring a debt; i. e. he took, or received, or bought, upon credit; like

أَخَذَ دَيْنًا]; (M;) or the first and last of these three signify أَخَذَ الدَّيْنَ, and اِقْتَرَضَ [which means the same]: but ↓ أَدَانَ signifies he gave, or granted, what is termed دَيْنٌ [meaning a loan, or the like: or he gave, or granted, or sold, a thing upon credit]: (TA:) accord. to Esh-Sheybánee, this last verb signifies he became entitled to a debt from others [or from another]: Lth says that it (أَدَانَ) signifies he was, or became, such as is termed مُسْتَدِينٌ; [i. e. it is syn. with استدان, as it is said to be in the M and K;] but [Az says,] this, which has been mentioned on the authority of some one or more by Sh, is in my opinion a mistake; أَدَانَ means he sold upon credit; or became entitled to a debt from others [or from another]; (T, TA;) or he sold to persons upon a limited credit, or for payment at an appointed period, so that he became entitled to a debt from them: (S:) and accord. to Sh, ↓ ادّان signifies he became much in debt. (T, TA.) El-Ahmar cites the following verse of El-'Ojeyr Es-Saloolee: نَدِينُ وَيَقْضِى اللّٰهُ عَنَّا وَقَدْ نَرَى

مَصَارِعَ قَوْمٌ لَا يَدِينُونَ ضُيَّعِ [We incur debt, and God pays for us; and sometimes, or often, we see the places of overthrow of a people, who incur not debt, in a state of perdition]: in the S [and the T] ضُيَّعَا; but correctly as above; for the whole of the قَصِيدَة is مَخْفُوضَة. (IB, TA.) And it is said in a trad., مُعْرِضًا ↓ اِدَّانَ, (S, K,) or, as some relate it, دَانَ, (K,) He bought upon credit, or borrowed, or sought or demanded a loan, of whomsoever he could, addressing himself to such as came in his way: (S, TA:) or both mean he bought upon credit avoiding payment: or he contracted a debt with every one who presented himself to him: (K, TA: [see also other explanations voce مُعْرِضٌ:]) ↓ ادّان signifies he bought upon credit: (K:) or [thus and also] the contr., i. e. he sold upon credit. (T, K.) b2: It is also trans.; and so is ↓ أَدَانَ. (Msb.) You say, دِنْتُهُ, (M, Mgh, K, [in the CK دِينَةٌ is here put for دِنْتُهُ,]) inf. n. دَيْنٌ; (TA;) and ↓ أَدَنْتُهُ (M, Mgh, K,) inf. n. إِدَانَةٌ; (TA;) I gave him, or granted him, to a certain period, what is termed دَيْنٌ [meaning the loan, or the like; I lent to him: or I gave him, or granted him, credit; or sold to him, upon credit]: (M, K, TA:) so that he owed a debt: (TA:) and i. q. أَقْرَضْتُهُ [I gave him, or granted him, a loan, or the like]; (M, * Mgh, K;) as also ↓ دَيَّنْتُهُ: (Mgh:) or دِنْتُهُ has this last meaning: (A 'Obeyd, S, M:) and ↓ أَدَنْتُهُ signifies I sought, or demanded, of him a loan, or the like; syn. اِسْتَقْرَضْتُ مِنْهُ; as also ↓ اِسْتَدَنْتُهُ: (M:) or دِنْتُهُ has each of the last two meanings: (A 'Obeyd, T, Msb:) and signifies also I received from him a loan, or the like. (K.) And one says, ↓ أَدِنِّى

عَشَرَةَ دَرَاهِمَ meaning Lend thou to me ten dirhems. (S, TA.) A4: دانهُ, (S,) first Pers\. دِنْتُهُ, (M, Msb, K,) inf. n. دِينٌ (S, M, K) and دَيْنٌ, (M, K,) or the latter is the inf. n. and the former is a simple subst., (M,) also signifies He repaid, requited, compensated, or recompensed, him, (S, M, Msb, K,) بِفِعْلِهِ for his deed: and so ↓ داينهُ, inf. n. مُدَايَنَةٌ and دِيَانٌ. (M.) And دِنَّاهُمْ We did to them like as they did to us. (Ham p. 10.) One says, كَمَا تَدِينُ تُدَانُ, (T, S, M,) a prov., (M,) meaning Like as thou repayest, or requitest, &c., thou shalt be repaid, or requited, &c.; (S, M;) i. e. according to thy deed thou shalt be repaid, or requited, &c.: (S:) or, as some say, like as thou doest, it shall be done to thee: (M:) or like as thou doest thou shalt be given, and repaid, &c. (T.) And it is said in a trad., اَللّٰهُمَّ دِنْهُمْ كَمَا يَدِينُونَنَا, meaning O God, repay them, or requite them, &c., with [the like of] that which they do to us. (TA.) b2: اَللّٰهُ لَيَدِينُ مِنَ الجَمّآءِ لِلْقَرْنَآءِ, a trad. of Selmán, means God will assuredly retaliate [for her that is hornless upon her that is horned]. (TA.) b3: And one says, مَنْ دَانَ نَفْسَهُ رَبِحَ, i. e. He who reckons with himself [gains] (Ham p. 10. [Or the verb may here have the meaning next following.]) A5: Also, دانهُ, He abased him, (T, S, K,) and enslaved him. (T, S.) Hence, (T,) it is said in a trad., الكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ المَوْتِ, (S, T,) i. e. [The intelligent is] he who abases, and enslaves, himself [and works for that which shall be after death]: or, as some say, who reckons with himself: (T:) or, accord. to some, who overcomes himself. (TA.) And دانهُ, (K,) first Pers\. دِنْتُهُ, (T,) signifies He made him to do that which he disliked. (Az, T, K.) And دِينَ He was made to do that which he disliked. (T.) b2: And دِنْتُهُ, inf. n. دِينٌ, I ruled, governed, or managed, him, or it. (M, TA.) And I possessed it; owned it; or exercised, or had, authority over it. (Sh, S, K, TA.) A6: دان, (IAar, T, K,) aor. ـِ (K,) [inf. n., app., دِينٌ, which see below,] signifies also He became accustomed or habituated, or he accustomed or habituated himself, to good or to evil: (IAar, T, K:) and, accord. to Lth, (T,) دِينَ signifies he was accustomed or habituated: (T, M:) or, as some say, دِينٌ signifying “ custom,” or “ habit,” has no verb. (M.) A7: and He (a man, IAar, T) was, or became, smitten, or affected, by a disease. (IAar, T, K.) 2 ديّنهُ, (S, Mgh, Msb, K,) inf. n. تَدْيِينٌ, (S, K,) He left him to his religion; (S, Mgh, Msb, K;) left him and his religion, not opposing him in that which he held allowable in his belief. (Msb.) b2: He believed him: so in the saying, ديّنهُ فِى القَضَآءِ [He believed him in respect of the judgment, or judicial decision], (T, M, Mgh, *) and فِيمَا بَيْنَهُ وَبَيْنَ اللّٰهَ [in respect of what was between him and God]: (T, M:) but this is a conventional signification used by the professors. (Mgh.) b3: دَيَّنْتُ الحَالِفَ (T, TA) I confirmed the swearer (قَوَّيْتُهُ [so in the TA, but in the T بَرَّيْتُهُ, app. for بَرَّأْتُهُ, I held him, or pronounced him, to be clear, or quit, if not a mistranscription for قَوَّيْتُهُ,]) in that which he swore. (T, TA.) A2: See also 1, in the latter half of the paragraph.

A3: دَيَّنْتُهُ القَوْمَ I made him ruler, governor, or manager of the affairs, of the people, or company of men. (M.) And ديّنهُ الشَّىْءَ, (T, * TA,) inf. n. as above, (TA,) He made him to possess the thing: to own it; or to exercise, or have, authority over it. (T, * TA.) El-Hotei-ah says, (T, S, M,) addressing his mother, (T,) لَقَدْ دُيِّنْتِ أَمْرَ بَنِيكِ حَتَّى

تَرَكْتِهِمُ أَدَقَّ مِنَ الطَّحِينِ (T, S, M,) meaning مُلِّكْتِ [i. e. Verily thou hast been made to have the ordering of the affairs of thy sons until thou hast rendered them finer than flour]. (T, S.) And hence the saying, يُدَيَّنُ الرَّجُلُ أَمْرَهُ i. e. يُمَلَّكُ [The man shall be made to have the ordering of his affair, or affairs, or case]. (Sh, T.) 3 دَايَنْتُهُ, (S, M, A, K,) inf. n. مُدَايَنَةٌ and دِيَانٌ, (TA,) I dealt, or bought and sold, with him upon credit; (A, TA;) I dealt, or sold and bought, with him, giving upon credit and taking upon credit: (S, TA:) or I lent to him; or I gave him, or granted him, a loan, or the like; and he did so to me: (M, K:) or I dealt with him upon credit, giving or taking. (Ksh * and Bd in ii.

282.) A2: See also 1, in the latter half of the paragraph.

A3: Each of the inf. ns. mentioned above is also syn. with مُحَاكَمَةٌ [The summoning another to the judge, and litigating with him: &c.]. (TA.) 4 ادان, inf. n. إِدَانَةٌ; as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: As a trans. v.: see 1, in the latter half of the paragraph, in four places. b3: [The following significations, namely, “Subegit,” and “ Pensavit,” assigned to this verb by Golius as on the authority of the KL, and “ Voluit sibi esse servum,” and “ Servum cepit,” followed by an accus., assigned to it by him as on the authority of the S, I do not find in either of those works.]5 تديّن: see 1, in the former half of the paragraph, in three places.6 تَدَايَنُوا They sold and bought, one with another, upon credit; and in like manner تَدَايَنَا is said of two persons: (S:) or they took, or received, or bought, upon credit [app. one of another]: and so اِدَّايَنُوا [which is a variation of the former]. (M.) إِذَا تَدَيَنْتُمْ بِدَيْنٍ, in the Kur ii. 282, means When ye deal, one with another, (Ksh, Bd, Jel, Msb,) upon credit, giving or taking, (Ksh, * Bd,) or by prepayment, (Jel, Msb,) or lending or the like, (Jel,) &c. (Msb.) 8 اِدَّانَ, originally اِدْتَانَ: see 1, in six places.10 استدان, as an intrans. v.: see 1, in the former half of the paragraph, in three places. b2: استدانهُ He sought, or demanded, of him what is termed دَيْنٌ [meaning a debt]: and also i. q. اِسْتَقْرَضَ مِنْهُ. (M.) See 1, in the latter half of the paragraph.

دَيْنٌ [is an inf. n. of 1: b2: and is also a simple subst., and] properly signifies [A debt; such as] the price of a thing sold [which the purchaser is under an obligation to pay]; and a dowry [which one engages to pay]: and a loan, or the like; syn. قَرْض: (Msb:) or it is [a debt] such as has an appointed time of falling due: what has not such an appointed time is [properly, but not always,] termed قَرْضٌ: (K:) and ↓ دِينَةٌ signifies the same as دَيْنٌ (T, M, K) in the sense above explained: (K:) a valid دَينْ (دَينٌ صَحِيحٌ) is such as does not become annulled save by payment, or by one's being declared clear, or quit: compensation in the case of a contract which a slave makes with his owner to pay him a certain sum as the price of himself and on the payment thereof to be free is not a valid دَيْن, because it may become annulled without payment, and without his being declared clear, or quit; that is, by the slave's being unable to pay it: (KT:) in the language of the law, but not in the proper language, دَيْنٌ is also applied to (assumed tropical:) [a debt incurred by] a thing taken unjustly, injuriously, or by violence; as being likened to a دَيْن properly so called: (Msb:) and it signifies also anything that is not present: [app. meaning anything to be paid, or done, at a future time:] (M, K:) the pl. [of pauc.] is أَدْيُنٌ (Lh, M, K) and [of mult.] دُيُونٌ (S, M, K) [and in the CK is added and دِينَةٌ, with kesr; but this is a mistranscription for دِنْتُهُ, as syn. with أَدَنْتُهُ, which follows it, connected therewith by وَ]: the pl. of ↓ دِينَةٌ is دِيَنٌ. (TA.) Yousay, مَا أَكْثرَ دَيْنَهُ and ↓ دِينَتَهُ [How great in amount. is his debt!]; both meaning the same. (Az, T.) And ↓ جِئْتُ لِطَلَبِ الدِّينَةِ i. e. الدَّيْنِ [I came for the demanding of the debt]. (Az, T.) And عَلَيْهِ دَيْنٌ [On him lies a debt; i. e. he owes a debt]: and لَهُ دَيْنٌ [To him is due a debt; i. e. he has a debt owed to him]. (S, TA.) And اِشْتَرَى

بِالدَّيْنِ [He bought upon credit]: (K:) and أَخَذَ الدَّيْنَ (IKt, M, Msb, K) or [rather] أَخَذَ دَيْنًا [signifies the same; or he took, or received, upon credit: or he took, or received, a loan, or the like; he borrowed]: (T, K:) and أَخَذَ بِدَيْنٍ

[likewise signifies the same; or he took, or received, by incurring a debt]. (M.) And بَاعَ بِالدَّيْنِ [He sold upon credit]: (K:) and بِعْثُهُ بِدَيْنٍ (TA) or ↓ بِدِينَةٍ (S) [I sold to him upon credit]: and أَعْطَيْتُهُ الدَّيْنَ [signifies the same; or I gave him, or granted him, credit: or I gave him, or granted him, the loan, or the like]. (M, K, TA.) b3: [Hence,] (tropical:) Death; (K, TA;) because it is a دَيْن [or debt] which every one must pay when [the angel who is] the demander of its payment comes. (TA.) And hence the prov., رَمَاهُ اللّٰهُ بِدَيْنِهِ (tropical:) [May God smite him with his death]. (TA.) b4: Thaalebeh Ibn-'Obeyd says, describing palm-trees, تَضَمَّنُ الحَاجَاتِ العِيَالِ وَ ضَيْفِهِمْ وَمَهْمَا تَضَمَّنْ مِنْ دُيُونِهِمْ تَقْضِ

[They comprise the wants of the household and of their guest; and whatever they comprise of their debts, they pay]; by the دُيُون meaning what is obtained of their fruit that is gathered. (M, TA.) دِينٌ [is an inf. n. of 1: and is also used as a simple subst., signifying] Obedience; (T, S, M, K;) as also ↓ دِينَةٌ: (K: [in the M it is said, without any restriction, that دِينَةٌ is like دِينٌ:]) this is its primary meaning: and its pl. is أَدْيَانٌ: or, as some say, its primary meaning is that next following: (TA:) a state of abasement, (M, K, TA,) and submissiveness. (TA.) الدِّينُ لِلّٰهِ meansObedience to, and the service of, God. (T, K. *) And the saying, in the Kur [iv. 124], وَ مَنْ أَحْسَنُ دِينًا مِمَنْ أَسْلَمَ وَجْهَهُ لِلّٰهِ means [And who is better] in obedience [than he who resigns himself to God?] (Er-Rághib, TA.) In like manner, also, in the same [ii. 257], لَا إِكْرَاهَ فِى الدِّينِ means [There shall be no compulsion] in obedience. (Er-Rághib, TA.) b2: A religion: (K, and in one of my copies of the S:) pl. as above: (S:) so termed as implying obedience, and submission to the law: [for ex.,] it is said in the Kur [iii. 17], إِنَّ الدِّينَ عِنْدَ اللّٰهِ الْإِسْلَامُ [Verily the only true religion in the sight of God is El-Islám]. (TA.) الدِّينُ is a name for That whereby one serves God. (S, * K.) [It is applied to Religion, in the widest sense of this term, practical and doctrinal: thus comprehending الإِيمَانُ, which means “ religious belief. ”] And it [particularly] signifies [The religion of] El-Islám. (M, K.) And The religious law of God; consisting of such ordinances as those of fasting and prayer and pilgrimage and the giving of the poor-rate, and the other acts of piety, or of obedience to God, or of duty to Him and to men; syn. الشَّرِيعَةُ. (TA.) And The belief in the unity of God. (K.) and Piety, or pious fear, and abstinence from unlawful things; syn. الوَرَعُ. (S, K.) b3: Also A particular law; a statute; or an ordinance; syn. حُكْمٌ (K, and Jel in xii. 76) and قَضَآءٌ [which signifies the same as حُكْمٌ]. (Katádeh, T, K.) It is said in the Kur [xii. 76], مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى

دِينِ الْمَلِكِ, meaning He (Joseph) was not to take his brother as a slave for the theft according to the law of the king of Egypt; i. e., فِى حُكْمِ مَلِكِ مِصْرَ, (Jel,) or فىقَضَائِهِ; (Katádeh, T;) for his punishment according to him was beating, and a fine of twice the value of the thing stolen; not enslavement: (Jel:) or, accord. to ElUmawee, the meaning is, in the dominion of the King. (T.) b4: [A system of usages, or rites and ceremonies &c., inherited from a series of ancestors.] It is said in a trad., of the Prophet, كَانَ عَلَى دِينِ قَوْمِهِ, meaning He used to conform with the old usages obtaining among his people, inherited from Abraham and Ishmael, in respect of their pilgrimage and their marriagecustoms (IAth, K, TA) and their inheritances (IAth, TA) and their modes of buying and selling and their ways of acting, (IAth, K, TA,) and other ordinances of the faith [&c.]; (IAth, TA;) but as to the belief in the unity of God, they had altered it; and the Prophet held no other belief than it: (IAth, K, TA:) or, as some say, the meaning here is, their dispositions, in respect of generosity and courage; from دِينٌ in the sense next following. (TA.) b5: Custom, or habit; (Az, T, S, M, K;) as also ↓ دِينَةٌ: (M, * TA:) and business: (S, TA:) pl., as above, أَدْيَانٌ. (M, TA.) This, also, has been said to be the primary signification. (TA.) One says, مَا زَالَ ذٰلِكَ دِينِى That has not ceased to be my custom, or habit. (T, TA.) b6: A way, course, mode, or manner, of acting, or conduct, or the like. (K.) b7: I. q. تَدْبِيرٌ [app. as meaning Management, conduct, or regulation, of affairs]. (K.) b8: State, condition, or case. (S, M, K.) ISh says, I asked an Arab of the desert respecting a thing, and he said to me, لَوْ لَقِيتَنِى عَلَى دِنٍ غَيْرِ هٰذِهِ لَأَخْبَرْتُكَ [Hadst thou found me in a state other than this, I had informed thee]. (S, M.) b9: A property, such as is an unknown cause of a known effect; syn. خَاصِّيَّةٌ. (KL. [The significations of “ Via ” and “ Signum ” and “ Opera,” mentioned by Golius as from the KL, I do not find in my copy of that work.]) A2: Disobedience. (S, K.) [Thus it bears a signification the contr. of that first mentioned in this paragraph.]

A3: Repayment, requital, compensation, or recompense: (S, M, K:) or, as some say, such as is proportioned to the deed of him who is its object. (TA.) Hence, مَالِكِ يَوْمِ الدِّينِ, i. e. [The King] of the day of requital, in the Kur [i. 3]: (M, T, TA:) or the meaning in this instance is the next but one of those here following. (T, TA.) b2: Retaliation, by slaying for slaying, or wounding for wounding, or mutilating for mutilating. (TA.) b3: A reckoning. (T, S, M, K.) [See the sentence next but one above.] Hence, in the Kur [ix. 36], ذٰلِكَ الدِّينُ القَيِّمُ [is said to mean] That is the right, correct, or true, reckoning. (T, TA.) A4: Compulsion against the will: (K:) subdual, subjection, or subjugation; ascendency: sovereign, or ruling, power; or power of dominion: (S, K:) mastership, or ownership; or the exercise, or possession, of authority. (K, TA.) A5: A disease: (Lh, IAar, T, S, M, K:) or, accord. to El-Mufaddal, an old disease. (IAar, T.) A6: [It is said to signify also] A constant, or a gentle, rain; as also ↓ دِينَةٌ: (K:) accord. to the book of Lth, [by which is meant the 'Eyn,] (T,) rain that has been constantly, (T,) or usually, (K,) recurring in a place: (T, K:) but this is a mistake of Lth, or of some one who has added it in his book: a verse of Et-Tirimmáh, there cited as an ex., ends with وَدِينِ, which is in that instance syn. with مَوْدُون, meaning “ moistened; ” its و being the primal radical, not the conjunction وَ; and دِينٌ as meaning any kind of rain being unknown. (T, TA.) A7: See also دَائِنٌ.

دَيْنَةٌ, (so in the TT, as from the T,) or ↓ دِينَةٌ, with kesr, (so in the TA,) A cause of death. (T, TA.) دِينَةٌ: see دَيْنٌ, in five places: A2: and دِينٌ, in three places: A3: and دَيْنَةٌ.

دَيِّنٌ Religious; or one who makes himself a servant of God; (S, Msb;) as also ↓ مُتَدَيِّنٌ. (S.) دَيَّانٌ A requiter, (S, M, K,) who neglects not any deed, but requites it, with good and with evil; (K, TA;) in this sense, with the article ال, applied as an epithet to God: (S, M, TA:) a subduer; (T, K;) applied to a man in this sense; (T;) and also, in the same sense, with the article ال, to God: (TA:) a judge; a ruler, or governor; (T, K;) in these senses, likewise, applied to a man; and, with the article ال, to God: (T:) a manager, a conducter, or an orderer, (S, M, K,) of affairs of another. (S.) دَائِنٌ A debtor; (S, M, Msb, * K;) as also ↓ مَدِينٌ and ↓ مَدْيُونٌ, (S, * M, Msb, * K,) this last of the dial. of Temeem, (M,) and ↓ مُدَانٌ (M, K) and ↓ مُدَّانٌ: (K:) or all of these, (M, K,) or ↓ مَدْيُونٌ, (S, TA,) one much in debt: (S, M, K, TA:) and ↓ مُدَّانٌ, constantly in debt: (Sh, T:) and دَائِنٌ signifies one who takes, or receives, a loan, or the like; who borrows; or who takes, or receives, or buys, upon credit: (Sh, T, Msb:) and also one who repays a debt: (Sh, T, TA:) thus bearing two contr. meanings: (TA:) or also one who gives, or grants, credit; or sells upon credit: (Msb:) pl. دَائِنُونَ, with which ↓ دِينٌ is syn. [as a quasi-pl. n.], as in the saying of a poet, وَكَانَالنَّاسُ إِلَّا نَحْنُ دِينَا [And the people, except us, were debtors]. (S.) مُدَانٌ: see the next preceding paragraph.

مَدِينٌ: see دَائِنٌ.

A2: [Also Repaid, requited, compensated, or recompensed: and reckoned with.]

أَئِنَّا لَمَدِينُونَ, in the Kur [xxxvii. 51], means Shall we indeed be requited, and reckoned with? (S, TA.) [See also what follows, in two places.]

A3: Possessed; owned; had, or held, under authority: (TA:) [and hence,] a slave; fem. with ة: (S, M, K:) [or] so called because abased by work. (K.) غَيْرَ مَدِينِينَ, in the Kur [lvi. 85], accord. to Zj, means Not held under authority: but Fr says, I have also heard [it explained as meaning] not requited [for your deeds]. (T.) [And it is said that] أَئِنَّا لَمَدِينُوننَ [mentioned above] means ائنّا لَمَمْلُوكُونَ [i. e. Shall we indeed be held in possession, or under authority, as servants of God?]. (M.) مَدِينَةٌ A city; syn. مِصْرٌ: (S, K:) so called because had, or held, in possession, or under authority. (S, * TA.) [See also art. مدن.] b2: أَنَا ابْنُ مَدِينَتِهَا means I am he who is acquainted with it; (IAar, T, * M, * K;) like ابن بَجْدَتِهَا [q. v.]. (IAar, T.) مُدَّانٌ: see دَائِنٌ, in two places.

مِدْيَانٌ, applied to a man, (S, M, K,) and also to a woman, (M, K,) without ة, (M,) One who gives, or grants, loans, or the like, (Sh, T, M, K,) to men, (M,) much, or often; (Sh, T, K:) and also, (Sh, T, K,) if you will, (Sh, T,) one who seeks, or demands, loans, or the like, much, or often: (Sh, T, K:) thus bearing two contr. significations: (K:) or one whose custom it is to take, or receive, by incurring debt, or to buy upon credit; and, to seek, or demand, loans, or the like: (S:) or it is an intensive epithet, signifying one having [many] debts: (IAth, TA:) pl. مَدَايِينُ, (M, K,) masc. and fem. (TA.) مَدْيُونٌ: see دَائِنٌ, in two places.

مُتَدَيِّنٌ: see دَيِنٌ.