قَرْنٌ:
بالفتح ثم السكون، وآخره نون، ومعناه يأتي في اللغة على معان: القرن الجبل الصغير، والقرن قرن الشاة والبقر وغيرهما، والقرن من الناس، قال الله تعالى: أَلَمْ يَرَوْا كَمْ أَهْلَكْنا من قَبْلِهِمْ من قَرْنٍ 6: 6، قال الزّجاجي: القرن ثمانون سنة، وقيل سبعون، وقال أبو منصور: والذي يقع عندي، والله أعلم، أن القرن أهل كلّ مدة كان فيها نبي أو كان فيها طبقة من أهل العلم قلّت السنون أو كثرت، والدليل على ذلك قوله، عليه الصلاة والسلام: خير القرون قرني، يعني أصحابي، ثم الذين يلونهم ثم الذين يلونهم، يعني التابعين وتابعي التابعين، وكأنه مشتقّ من الاقتران، والقرن: السّنّ، يقال: هو على قرنه، والقرن كالعفلة للمرأة، والقرن: الدّفعة من العرق، والقرن: الخصلة من الشّعر، والقرن: جمعك بين دابّتين في حبل، والقرن: أحد قرني البئر وهو ما بني فعرض ليجعل عليه خشبة توضع عليها البكرة، وقال ابن الحائك: قرن باليمن سبعة أودية كبار، منها: الماذنة والغولة والجحلة ومهار وذو دوم وذو خيشان وذو عسب كلها أخلاط من مراد، والقرن:
الحجر الأملس النقيّ الذي لا أثر عليه، والقرن: المرة، يقال: أتيته قرنا أو قرنين أي مرّة أو مرّتين، والقرن، قال الأصمعي: جبل مطلّ بعرفات، وقال الغوري: هو ميقات أهل اليمن والطائف يقال له قرن المنازل، قال عمر بن أبي ربيعة:
ألم تسأل الرّبع أن ينطقا ... بقرن المنازل قد أخلقا؟
وقال القاضي عياض: قرن المنازل وهو قرن الثعالب، بسكون الراء: ميقات أهل نجد تلقاء مكة على يوم وليلة، وهو قرن أيضا غير مضاف وأصله الجبل الصغير المستطيل المنقطع عن الجبل الكبير، ورواه بعضهم بفتح الراء، وهو غلط إنما قرن قبيلة من اليمن، وفي تعليق عن القابسي: من قال قرن، بالإسكان، أراد الجبل المشرف على الموضع، ومن قال قرن، بالفتح، أراد الطريق الذي يفترق منه فإنه موضع فيه طرق مختلفة مفترقة، وقال الحسن بن محمد المهلبي قرن قرية بينها وبين مكة أحد وخمسون ميلا وهي ميقات أهل اليمن، بينها وبين الطائف ذات اليمين ستة وثلاثون ميلا. وقرن البوباة: واد يجيء من السّراة لسعد ابن بكر ولبعض قريش وبه منبر، وفيه يقول الشاعر:
لا تقمرنّ على قرن وليلته، ... لا إن رضيت ولا إن كنت مغتصبا
وقرن معيّة: من مخاليف الطائف ذكره في الفتوح، وقيل: قرن واد بين البوباة والمناقب وهو جبل.
وقرن ظبي: ماء فوق السعدية، وقيل: جبل لبني أسد بنجد، قال ابن مقبل:
أقول وقد سندن بقرن ظبي: ... بأيّ مراء منحدر تماري؟
فلست كما يقول القوم إن لم ... تجامع دارهم بدمشق داري
وقرن غزال: ثنية معروفة، قال الشاعر:
لبئس مناخ الضيف يلتمس القرى ... إذا نزلوا بالقرن بدر وضمضم
وهل يكرم الأضياف إن نزلوا به، ... إذا نزلوا، أشغى لئيم وأجذم
وقرن الــذّهاب: موضع آخر في قول أبي دواد الكلبي:
لمن طلل كعنوان الكتاب ... ببطن أواق أو قرن الــذّهاب؟
وقرن: جبل بإفريقية له ذكر في الفتوح، وقرن عشار: حصن باليمن، وقرن بقل: حصن باليمن أيضا، وقال أبو عبيد الله السكوني: قرن قرية بين فلج وبين مهب الجنوب من أرض اليمامة فيها نخل وأطواء وليس وراءها من قرى اليمامة ولا مياهها شيء وهي لبني قشير وليست من العارض، وإياها عنى ابن مقبل بقوله:
وافى الخيال، وما وافاك من أثم، ... من أهل قرن وأهل الضّيق من حرم
من أهل قرن فما اخضلّ العشاء له ... حتى تنوّر بالزّوراء من خيم
ومقصّ قرن مطلّ على عرفات، عن الأصمعي وأنشد:
وأصبح عهدها بمقصّ قرن ... فلا عين تحسّ ولا أثار
وقرن باعر: باليمن حصن، والقرن أيضا: قرية من نواحي بغداد بين قطربّل والمزرفة، ينسب إليها خالد بن يزيد القرني، ويقال ابن أبي يزيد، يروي عن شعبة وحمّاد بن يزيد، يروي عنه محمد بن إسحاق الصاغاني وعباس الدوري وغيرهما، ولم يكن به بأس.

بد

أ1 بَدَأَ بِهِ, (T, S, M, &c.,) aor. ـَ (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ء]; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. and بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ

And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) and بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) b2: بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.]

A2: بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ: accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ

أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى

الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] b2: He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ, said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ. (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ, God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ, meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) b3: بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) A3: بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ. (T, K.) A4: بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (Az, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as Az says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ. (Az, As, Lh, T, S, M.) b2: Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ: see 1, in seven places. b2: Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) b3: and He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) b4: And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]8 إِبْتَدَاَ see 1, in seven places. b2: ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) Yousay, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ, (As, TA,) and ↓ البَدْأَةُ, (S, M, Msb, K,) and ↓ البُدْأَةُ, (S, M, K,) and ↓ البِدْأَةُ, (L,) and ↓ البَدَآءَةُ, (M, K,) and ↓ البُدَآءَةُ, (S, M, K,) and البُدَاهَةُ, with ه substituted for ء, (M, Mtr,) and ↓ البِدَآءَةُ, (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ, (M, K,) and ↓ البُدَّآءَةُ, (Az, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ, (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ; and ↓ البَدْأَةُ: (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى

بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) b2: Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ, meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ, (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ, which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ, (S, CK,) or ↓ بَادِىَ بَدِئٍ, (K, TA,) and بَادِىْ

↓ بَدْأَةَ, (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ, (CK,) and ↓ بَدْأَةَ بَدْأَةَ, (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ, (S,) and بَدْءٍ ↓ بَدِىْءَ, (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ, (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ, and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ, (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ, (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ, (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ, (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ, At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ, i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ء (TA.) b3: Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) b4: Also, and ↓ بَدْأَةٌ, A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) b5: See also بَدِىْءٌ.

بُدءٌ: see بَدْءٌ; second sentence.

بَدِئٌ: see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ.

بَدْأَةٌ: see بَدْءٌ, in thirteen places. b2: Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) b3: كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا, and ↓ بِدْأَتِنَا, (K,) and ↓ بَدَآءَتِنَا, (Lh, M, TA,) and ↓ بُدَآءَتِنَا, and ↓ بِدَآءَتِنَا, (TA,) and ↓ بَدَأَتِنَا, (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا, and ↓ مُبْدَئِنَا, (K,) and ↓ مَبْدَأَتِنَا, (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) A2: Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ, with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places.

بِدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ: see بَدْأَةٌ.

بَدَآءٌ, with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ: see بَدْءٌ, as signifying First, or former; in eight places. b2: Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) b3: [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ: (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ء: (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ: see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places.

بُدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ.

بِدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ.

بَدِيْئَةٌ: see بَدْءٌ; second sentence. b2: Also, (M, K,) and ↓ بَدَآءَةٌ, (K,) or ↓ بُدَآءَةٌ, (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) b3: [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ, i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ: see بَدْءٌ; second sentence.

بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places.

بَادِئَةٌ: see 1, in two places.

مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. b2: ] See بَدْأَةٌ. b3: [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. b4: And The primary import of a word; opposed in this sense to غَايَةٌ.]

مُبْدَأٌ: see بَدْأَةٌ.

المُبْدِئُ, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) and المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) b2: مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) b3: [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.]

مَبْدَأَةٌ: see بَدْأَةٌ مَبْدُوْءٌ [pass. part. n. of 1; Begun, &c.

A2: ] See بُدِئَ.

مُبْتَدَأٌ: see بَدْءٌ. b2: [In grammar, as correlative of خَبَرٌ, An inchoative.]

هوي
: (ي (} الهَواءُ) ، بالمدِّ: (الجَوُّ) مَا بينَ السَّماءِ والأرْضِ؛ وأَنْشَدَ القالِي:
ويلمها من {هواءِ الجوِّ طالبة

رز

أ1 رَزَأَهُ, aor. ـَ inf. n. رُزْءٌ and مَرْزِئَةٌ, He got, or obtained, from him good (S, K) of any kind. (S.) And رَزَأَ فُلَانٌ فُلَانًا i. q. برّه; [a mistake, through an oversight, for قَبِلَ بِرَّهُ; i. e. Such a one accepted the bounty of such a one;] as also رَزَاهُ, without ء: the former said by AM to be the original. (TA.) And رَزَأَ الشَّىْءَ He took from the thing, diminished it, lessened it, or impaired it; (K;) and ↓ ترازأهُ signifies the same; or he took from it, diminished it, &c., by little and little. (JM.) You say, رَزَأَهُ مَالَهُ, and رَزِئَهُ مَالَهُ, aor. ـَ inf. n. رُزْءٌ, He got, or obtained, somewhat of his property; as also مَالَهُ ↓ ارتزأهُ. (K.) and مَا رَزَأْتُهُ مَالَهُ, (S,) and مَا رَزِئْتُهُ مَالَهُ, (S, K, *) I did not take from him of his property; or did not diminish to him his property. (S, K. *) and مَا رَزِئْتُهُ شَيْئًا I did not take from him, or it, aught. (Mgh.) And مَا رَزَأَ فُلَانًا شَيْئًا He did not get, or obtain, from such a one aught of his property; and did not take from him aught thereof. (TA.) And مَا رَزَأْتُهُ زِبَالًا I did not take from him, or it, as much as an ant would carry with its mouth: (Har p. 197:) or thus originally, but meaning, anything. (S in art. زبل.) and مَا رَزَأْنَا مِنْ مَائِكَ شَيْئًا We took not of, or from, thy water, anything: occurring in a trad. (TA.) In another trad., as some relate it, رَزِينَا occurs for رَزِئْنَا, which is the original. (IAth.) Accord. to Az, [however,] one says, رُزِئْتُهُ, meaning [I had it taken, or received, from me; or, virtually,] it was taken, or received, from me; but not رُزِيتُهُ. (TA.) [Hence, when relating to a moral attribute, or the like, it virtually means (assumed tropical:) It was experienced from me: see a verse cited voce مُتْلَدٌ, in art. تلد.] You say also, هُوَ يُرْزَأُ, [virtually] meaning He is a bountiful person; one whose gratuitous gifts people obtain. (Ham p. 722.) And إِنَّهُ لَقَليِلُ الرُّزْءِ مِنَ الطَّعَامِ Verily he is one who gets little of the food. (TA.) b2: رَزَأْتُهُ also signifies I afflicted him with an affliction, a misfortune, or a calamity. (Msb.) And رَزَأَتْهُ رَزِيْئَةٌ An affliction, a misfortune, or a calamity, befell him. (S, Msb.) It is said in a trad., respecting a woman who came asking for her son, إِنْ أُرْزَأِ ابْنِى فَلَمْ أُرْزَأْ أَحْبَابِى, meaning If I be afflicted by the loss of my son, I have not been afflicted by the loss of my friends. (TA.) 4 ارزأ: see ارزى, in art. رزى.6 تَرَاْزَاَ see 1.8 إِرْتَزَاَ see 1.

A2: ارتزأ also signifies It (a thing, S) was, or became, diminished, lessened, or impaired. (S, K.) A poet says, (namely, Ibn Mukbil, describing a stallion, S in art. زبل,) فَلَمْ يَرْتَزِىءْ بِرُكُوبٍ زِبَالَا (S, TA) And he had not been lessened [by riding, so as to lose] as much as the gnat will carry: (TA:) or as much as the ant will carry with its mouth; meaning, anything: (S in art. زبل:) but some read ترتزىء; [and some, يُرْتَزَأْ, as in copies of the S in art. زبل;] and some, بِرُكُونٍ. (TA.) رُزْءٌ, (S, Mgh, K,) [originally an inf. n., and] a subst. from رَزَأَتْهُ رَزِيْئَةٌ, (Msb,) and ↓ رَزِيْئَةٌ, (S, Mgh, Msb, K,) also pronounced رَزِيَّةٌ, originally with ء, (Msb,) and ↓ مَرْزِئَةٌ, (S, K,) An affliction, a misfortune, or a calamity, (S, Msb, K, TA,) by the loss of things dear to one: (TA:) or a great affliction or calamity or misfortune: (Mgh:) pl. (of the first, S, TA) أَرْزَآءٌ (S, K, TA) and (of the second, S, Msb, TA) رَزَايَا. (S, Msb, K, TA.) رَزِيْئَةٌ: see the next preceding paragraph.

مَرْزِئَةٌ: see the next preceding paragraph.

مُرَزَّإٌ; (so in some copies of the S; in others مُرْزَأٌ, which is said in the K to be a mistranscription;) pl. مُرَزَّؤُونَ: (K:) A generous man, (S, K, * [in the latter of which only the pl. is explained,] and TA,) whose good things men get, or obtain, (S,) or from whom much is gotten, or obtained. (TA.) One says, in praising, فُلَانٌ مُرَزَّأٌ فِى مَالِهِ [Such a one is a person from whom much of his property has been obtained]: and in expressing pity and grief, فُلَانٌ مُرَزَّأٌ فِى أَهْلِهِ [Such a one is a person who has had some one, or more, of his family taken from him]. (Ham p. 176.) And the pl., mentioned above, also signifies Persons of whom the best have died: (K:) or persons of whom death befalls the best. (L.)

غدو

1 غَدَا, (S, M, Msb, K,) aor. ـْ (S, M, Msb,) inf. n. عُدُوٌّ (S, M, Mgh, Msb, K) and غَدْوٌ (M, TA, and so accord. to the CK instead of غُدُوٌّ [which is the only inf. n. commonly known]) and غُدْوَةٌ, (K,) He went, or went away, in the time called غُدْوَة, (Mgh, Msb,) i. e. [the early part of the morning,] the period between the prayer of daybreak and sunrise: this is the primary signification: (Msb:) or i. q. بَكَّرَ [he went forth early in the morning; in the first part of the day; or between the time of the prayer of daybreak and sunrise]; so in the phrase غَدَا عَلَيْهِ [he went forth early in the morning, &c., to him, or it]; (K;) as also ↓ اغتدى: (S, * K:) and ↓ غاداهُ signifies the same as غَدَا عَلَيْهِ; (S;) or the same as بَاكَرَهُ [which is syn. with بَكَّرَ عَلَيْهِ as expl. above; and signifies also, like بَكَّرَ عَلَيْهِ, he hastened to it, or to do it, at any time, morning or evening]: (ISd, K, TA:) الغُدُوُّ is the contr of الرَّوَاحُ [inf. n. of رَاحَ]. (S.) Hence, in the Kur [lxviii. 22], أَنِ اغْدُوا عَلَى حَرْثِكُمْ [Saying, Go ye forth early, &c., to your land's produce]: and the saying of a poet, وَالطَّيْرُ فِى وُكُنَاتِهَا ↓ وَقَدْ أَغْتَدِى

[And sometimes, or often, I go forth early, &c., while the birds are in their nests]. (TA.) b2: Afterwards, by reason of frequency of use, it became employed as meaning He went, or went away, or departed, at any time. (Mgh, * Msb, TA.) Hence the saying, (Mgh, Msb,) of the Prophet, (Msb,) in a trad., (Mgh,) اُغْدُ يَا أُنَيْسُ, (Mgh, Msb,) meaning Depart then, O (??) (Msb.) b3: [Freytag bas erroneously assigned to it another meaning, i. e. “ Nutrivit ” misled by his finding تَغْدُوْ put for تَغْذُو in art. طلى in the CK.] b4: غَدِىَ: see 5.2 غَدَّيْتُهُ, (S, Msb, K,) inf. n. تَغْدِيَةٌ, (Msb, K,) I fed him with the meal called غَدَآء [q. v.]. (S, * Msb, K.) 3 غَاْدَوَ see 1, first sentence. One says, أَنَا أُعَادِيهِ وَأُرَاوِحُهُ expl. in the first paragraph of art. روح.5 تغدّى [He ate the meal called غَدَآء, q. v.; properly,] he ate in the first part of the day; (S, Msb, * K;) as also ↓ غَدِىَ, (IKtt, K, TA,) inf. n. غَدًا. (TK: but in the TA written غداء.) When it is said to thee, تَغَدَّ [Eat thou the غَدَآء], thou sayest, مَا بِى مِنْ تَغَدٍّ [I have no desire for eating the غَدَآء]; and not مَا بِى غَدَآءٌ, for [the] غَدَآء is the meal itself. (S, Msb. See also 5 in art. عشو.) تَغَدَّى فِى رَمَضَانَ means تَسَحَّرَ [i. e. He ate the meal, or drank the draught of milk, called سَحُور, q. v.]. (TA.) b2: And تَغَدَّتِ الإِبِلُ means The camels pastured in the first part of the day. (AHn, TA.) 8 إِغْتَدَوَ see 1, first and second sentences. [10. استغدى accord. to Freytag is syn. with تَغَدَّى; but for this I do not find any authority.]

غَدٌ, meaning The morrow, the day next after the present day, (Msb,) is originally ↓غَدْوٌ, (S, Msb, K,) the و being elided, (S, Msb,) without any substitution, (S,) and the د being made a letter of declinability. (Msb.) And one says غَدًا meaning [I will do such a thing, &c.,] tomorrow: and بَعْدَ غَدٍ the day after to-morrow. (MA.) See also غَدَاةٌ. b2: And its signification has been extended so that it is applied to a remote time that is expected, (Msb, TA,) and to a near time. (Nh, TA.) b3: It is not used in its complete form except in poetry: (Nh, TA:) Lebeed, (S, TA,) or Dhu-r-Rummeh, (TA,) has thus used it in his saying, وَمَا النَّاسُ إِلَّا كَالدِّيَارِ وَأَهْلُهَا بَلَاقِعُ ↓ بِهَا يَوْمَ حَلُّوهَا وَغَدْوًا [And mankind are no other than the like of dwellings, the occupants thereof being in them daring the day in which they have alighted in them, and to-morrow they are vacant]: (S, TA:) or, accord. to the M, one says, هٰذَا عَدُكَ and ↓ هٰذَا غَدْوُكَ [This is thy morrow]. (TA.) b4: It has no diminutive. (Sb, S, in art. امس.) غَدْوٌ: see the next preceding paragraph, in there places.

غَدَاةٌ: see غُدْوَةٌ, in four places: though [properly] fem., and not heard as made mase., it may be made mase. if meant to be understood as signifying the “ first part of the day: ” (IAmb, Msb:) it is originally غَدَوَةٌ, because its pl. is غَدَوَاتٌ. (IHsh, TA.) One says, ↓ آتِيكَ غَدَاةَ غَدٍ

[I will come to thee in the early part of the morning, &c., of to-morrow]. (S, TA.) بِالْغَدَاةِ وَالْعَشِىِّ in the Kur [vi. 52 and xviii. 27] means After the prayer of daybreak and [after] the prayer of [the period of the afternoon called] the عَصْر: or, accord. to some, [it means in the morning and the evening, or rather in the forenoon and the afternoon, for they say that] it denotes constancy of religious service: Ibn-'Ámir and Aboo-'Abd-erRahmán Es-Sulamee read وَالْعَشِىِّ ↓ بِالْغُدْوَةِ; but the former is the common reading; and A 'Obeyd says, we think that they read thus following the handwriting, for it is written in all the copies of the Kur-án with و like الصَّلَوة and الزَّكَوة, and this is not an indication of the reading [which they have adopted], as the و in الصلوة and الزكوة is not pronounced [otherwise than as an] of prolongation except that it requires the fet-hah that follows to be uttered with a somewhat broad sound]. (TA.) b2: هُوَ ابْنُ غَدَاتَيْنِ means He is a son of two days [i. e. he is two days old]. (TA.) b3: The dim. is ↓ غُدَيَّةٌ: (TA:) or this is the dim. of ↓ غُدْوَةٌ: (EM p. 56:) one says, أَرْكَبُ

إِلَيْهِ غُدَيَّةً [I will ride to him, or it, in a short period of an early part of a morning, &c.]: and one says also, ↓ ذَتَيْتُهُ غُدَيَّانَاتٍ [I came to him, or it, in short periods of early parts of mornings, &c.]; an anomalous [pl.] dim. like عُشَيَّانَات; both of which are mentioned by Sb. (TA.) غَدْوَةٌ A journey in the first part of the day: [an inf. n. un. of غَدَا:] opposed to رَوْحَةٌ. (TA.) b2: See also the next paragraph. b3: And see غَدَآءٌ.

غُدْوَةٌ, (S, Msb, K, &c.,) and ↓ غَدْوَةٌ, said by MF to be well known, and ↓ غِدْوَةٌ, said by him to be rare, or disapproved, (TA,) The early part of the morning; the first part of the day; (K;) or the period between the time of the prayer of daybreak and sunrise; (S, Msb, K;) as also ↓ غَدَاةٌ, and ↓ غَدِيَّةٌ, (K, TA,) the last [in the CK غَدْيَةِ, but correctly] a dial. var. of غُدْوَةٌ, like ضَحِيَّةٌ a dial. var. of ضَحْوَةٌ: (IAar, TA:) or ↓ غَدَاةٌ is syn. with ضَحْوَةٌ [meaning the early part of the forenoon, after sunrise; accord. to some, when the sun is yet low; or, accord. to others, when the sun is somewhat high]: (Msb:) [it may therefore be generally rendered morning, before, or after, sunrise:] the pls. are غُدًى, which is pl. of غُدْوَةٌ; (S, Msb, TA;) and غَدَوَاتٌ, (S, Msb, K, TA,) which is pl. of ↓ غَدَاةٌ; (S, Msb, TA;) and ↓ غُدُوٌّ, (K, TA,) which is a pl. of غُدْوَةٌ, formed by rejecting the ة [of the sing.], or, accord. to the M, an anomalous pl. of ↓ غَدَاةٌ, or, as J says, [in the S,] referring to the phrase بِالْغَدُوِّ وَالْآصَالِ, in the Kur [vii. 204 and xiii. 16 and xxiv. 36], بِالغُدُوِّ there means بِالغَدَوَاتِ, and is a verb [i. e. an inf. n.] used to denote the time, as [is طُلُوع] in the saying طُلُوعَ الشَّمْسِ meaning فِى وَقْتِ طُلُوعِ الشمس; (TA;) and غَدِيَّاتٌ, (IAar, K, TA, [in the CK, erroneously, غَدَياتٌ,]) which is pl. of ↓ غَدِيَّةٌ; (TA;) and غَدَايَا, (K, TA,) which is likewise a pl. of ↓ غَدِيَّةٌ, accord. to IAar, and, if so, regularly formed from غَدَايِوُ, in the same manner as has already been expl. in the case of عَشَايَا [pl. of عَشِيَّةٌ, q. v. voce عَشِىٌّ]; by some said to be a pl. of غُدْوَةٌ, but this has been controverted by IHsh in the Expos. of the “ Kaabeeyeh ” and by its commentator ['AbdEl-Kádir] El-Baghdádee; (TA;) or غَدَايَا is not used except in conjunction with عَشَايَا; (K, TA;) one says, إِنِّى لَآتِيهِ بِالغَدَايَا وَالعَشَايَا [Verily I come to him in the early parts of mornings and in the late parts of evenings], for the purpose of conformity. (S, TA.) Zj says that when غُدْوَة means The بُكْرَة [or early part of the morning, &c.,] of the present day, or of a particular day, it is imperfectly decl.: and AHei says that it is thus accord. to the opinion commonly obtaining, as is also بُكْرَة, each as being a generic proper name, like أُسَامَةُ; and that when you mean to generalize, you say, غُدْوَةٌ وَقْتُ نَشَاطٍ [An early part of a morning is a time of briskness, liveliness, or sprightliness]; and when you mean to particularize, لَأَسِيرَنَّ اللَّيْلَةَ إِلَى غُدْوَةَ [I will assuredly journey to-night until the early part of the morning]: (TA:) [in the latter case also] one says, أَتَيْتُهُ غُدْوَةَ [I came to him in the early part of the morning of this, or of a particular, day]; غدوة being here imperfectly decl. because it is determinate, like سَحَرَ; but it is of those adv. ns. that may be used otherwise than as adv. ns.: you say, سِيرَ عَلَى فَرَسِكَ غُدْوَةَ and غُدْوَةً [i. e. Journeying was performed on thy horse, or mare, in the غُدْوَة of this, or of a particular, day, and in a غُدْوَة,] and غُدْوَةٌ and غُدْوَةٌ [i. e. the journey of the غُدْوَة of this, or of a particular, day, and the journey of a غُدْوَة, was performed (lit. was journeyed) on thy horse, or mare, غُدْوَةُ and غُدْوَةٌ being for. مَسِيرَةُ غُدْوَةَ and مَسِيرَةُ غُدْوَةٍ, like as شَهْرٌ in the Kur xxxiv. 11 is for مَسِيرَةُ شَهْرٍ]; what is with tenween, of these, being indeterminate, and what is without tenween being determinate. (S. [In one of my copies of the S, سِرْ is put in the place of سِيرَ: that the latter is the right is shown by the addition of غُدْوَةُ and غُدْوَةٌ; for each of these must be what is termed نَائِبٌ عَنْ فَاعِلٍ i. e. a substitute for an agent.]) See also غَدَاةٌ, in two places.

غِدْوَةٌ: see the next preceding paragraph.

غَدَوِىٌّ: see غَدِىٌّ. b2: Also Whatever [offspring] is in [any of] the bellies of pregnant animals (AO, K, TA) of camels and of sheep or goats: (AO, TA:) or peculiarly of sheep or goats; (K, TA;) thus in the dial. of the Prophet: (TA:) or it [virtually, in a trad. mentioned in what follows,] means the selling a camel, or other [animal], for what the stallion begets: or the selling a sheep for the offspring begotten by the ram: (K:) in all of which senses غَذِىٌّ and غَذَوِىٌّ are [said to be] syn.: (K in art. غذو:) or غَدَوِىٌّ, (TA,) or غَذَوِىٌّ, or, as some relate a verse of El-Farezdak in which it occurs, غَدَوِىٌّ, (S in art. غذو,) means the selling a thing for the offspring begotten by the ram [or, as appears from what follows, by the stallioncamel] in that year: غَدَوِىٌّ being a rel. n. from غَدٌ: as though they rendered one desirous by saying, “Our camels will bring forth and we will give thee to-morrow (غَدًا): ” (S in art. غذو, and TA:) what is thus termed is forbidden in a trad.: a man used to buy, for a camel or a she-goat or money, what was in the bellies of pregnant animals; and this is a hazardous proceeding, and was therefore forbidden. (Nh, TA.) See also art. غذو. b3: And see عَدَوِيَّةٌ, in art. عدو.

غَدْيَانُ Eating the meal called غَدَآء: (S, K: *) fem. غَدْيَا, of the measure فَعْلَى, applied to a woman; (S;) or غَدْيَآءُ: (so in copies of the K:) they are originally with و [in the place of the ى], on the ground of preference, as is said in the M: and غَدْيَانَةٌ is mentioned by Z, as applied to a woman, coupled with عَشْيَانَةٌ. (TA.) غَدَآءٌ The morning-meal, that is eaten between daybreak and sunrise; i. e. the meal, or repast, of the غُدْوَة; (K;) or of the غَدَاة; (Msb;) the meal, or repast, that is the contr. of the عَشآء: (S:) [it may therefore be rendered breakfast: but it is now commonly applied to dinner, which is eaten soon after the prayer of noon, and which is a lighter repast than the عَشَآء, i. e. supper:] الغدوة [app. ↓ الغَدْوَةُ] as meaning الغَدَآءُ is vulgar: (TA voce عَشْوَةٌ:) the pl. of غَدَآءٌ is أَغْذِيَةٌ. (K.) And The [meal, or the draught of milk, called]

سَحُور is thus termed; because it is to the person fasting the like of what it is to him who is not fasting. (TA.) b2: Also The pasture of camels in the first part of the day. (TA.) غُذُوٌّ: see غُدْوَةٌ.

غَدِىٌّ Of, or relating to, the morrow; the rel. n. from غَدٌ; as also ↓ غَدَوىٌّ; (S, K;) the latter allowable. (S.) b2: See also عَدَويَّةٌ, in art. عدو.

غَدِيَّةٌ: see its syn. غُدْوَةٌ, in three places.

غُدَيَّةٌ: and see غَدَاةٌ, last sentence.

غُدَيَّانَاتٌ: see غَدَاةٌ, last sentence.

الغَادِى The lion: (K, TA:) because he goes forth in the early part of the morning against the prey. (TA.) غَادِيَةٌ A cloud that rises (S, K) in the صَبَاح (S) or in the غُدْوَة (K) [i. e. in the first part of the day]: or a rain of the [period of the morning called] غَدَاة: (K, TA:) thus says Lh: the pl. is غَوَادٍ. (TA.) [See a verse in the Ham p. 429.]

مَغْدًى and ↓ مَغْدَاةٌ [A place to which people go, or to which they return, in the period of the morning called غُدْوَة; opposed to مَرَاحٌ and مَرَاحَةٌ]. b2: [Hence] one says, مَا تَرَكَ فُلَانٌ مِنْ أَبِيهِ مَغْدًى

وَلَا مَرَاحًا, and وَلَا مَرَاحَةً ↓ مَغْدَاةً, expl. in art. روح. (S in art. روح, and K in the present art.) مَغْدَاةٌ: see the next preceding paragraph, in two places.