دبج

1 دَبَجَ, aor. ـُ [or دَبِجَ, as will be shown below], (L,) inf. n. دَبْجٌ, (L, K,) [not دَبَجٌ and دَبَجَةٌ as in the Lexicons of Golius and Freytag,] He variegated, decorated, embellished, adorned, or ornamented: (L, K: *) [and so ↓ دبّج, inf. n. تَدْبِيجٌ, occurring in the TA in art. نمش; but app. in an intensive sense.] And [hence,] دَبَجَ الأَرْضَ, (A, L, Msb,) aor. ـُ (L, A) or ـِ (Msb,) inf. n. as above; (A, L, Msb;) and ↓ دَبَّجَهَا [but app. in an intensive sense]; (A;) (tropical:) It adorned the land with meadows, or gardens: (A, L:) or it watered the land, and produced various flowers. (Msb.) It is a Pers\. word, arabicized: (L:) or derived from دِيبَاجٌ. (Msb.) 2 دَبَّجَ see above, in two places. [Accord. to Golius, (for III. is inadvertently put in his Lex. for II.,) as on the authority of the S and K, in neither of which is the verb mentioned, “Veste ديباج alium ornavit. ”]

مَا بِالدَّارِ دِبِّيجٌ, (ISk, S, A,) or فِى الدَّارِ, (K,) (tropical:) There is not in the house any one: (ISk, S, A, K:) دِبِّيجٌ is not used otherwise than in a negative phrase: IJ derives it from دِيبَاجٌ; because men adorn the earth: (TA:) [Z says,] it is from دَبَجَ, like سِكِّيتٌ from سَكَتَ; because men adorn houses: (A:) Abu-l-'Abbás says that دِبِّيحٌ is more chaste than دِبِّيجٌ: (TA:) [ISk says, or J, for the passage is ambiguous,] A'Obeyd doubted respecting the ج and the ح; and I asked respecting this word, in the desert, a company of the Arabs thereof, and they said, مَا فِى الدَّارِ دِبِّىٌّ, and nothing more; but I have found in the handwriting of Aboo-Moosà El-Hámid, ما فى الدار دِبِّيجٌ, with ج, on the authority of Th: (S:) AM says that the ج in دِبِّيٌج is substituted for the [latter] ى in دِبِّىٌّ, in like manner as they say مُرِّىٌّ and مُرِّجٌّ &c. (TA.) دُبَيْبِيجٌ: see the next paragraph, near the end.

دِيبَاجٌ, (S, A, Mgh, Msb, K, &c.,) or دَيْبَاجٌ, (Th,) or both, (IAar, A'Obeyd,) the latter having been sometimes heard, (IAar,) or the latter is post-classical, (A'Obeyd,) or wrong, (Az,) a word of well-known meaning, (K,) [Silk brocade;] a certain kind of cloth, or garment, made of إِبْرِيسَم [i. e. silk, or raw silk]: (TA:) a kind of cloth, or garment, of which the warp and woof are both of ابريسم: and particularly a name for that which is variegated, decorated, or embellished: (Mgh, Msb:) a kind of woven stuff, variegated, or diversified, with colours: (Lb, TA:) [accord. to Golius, as on the authority of the S and K, in neither of which is the word explained at all, “vestis serica: imprimis picta, pec. Attalica, auro intexta:] derived from دَبَجَ: (Ks:) or it is a Pers\. word, (Kr, S, A,) arabicized; (Kr, S, A, Msb, K;) so some say, and from it دَبَجَ is derived; (Msb;) originally دِيبَاىْ, or دِيبَا; (Kr;) [or rather دِيبَاهْ, for the change of the final ه into ج in arabicized words from the Pers\. is very common;] or دِيوْ بَافْ, i. e. “ the weaving of the deevs, or jinn, or genii: ” (Shifá el-Ghaleel:) pl. دَيَابِيجُ and دَبَابِيجُ; (S, Msb, K;) the latter being from the supposed original form of the sing., i. e. دِبَّاجٌ; (S, Msb;) like دَنَانِيرُ [pl. of دِينَارٌ, which is supposed to be originally دِنَّارٌ]: and in like manner is formed the dim. [↓ دُيَيْبِيجٌ and ↓ دُبَيْبِيجٌ]. (S.) b2: دِيبَاجُ القُرْآنِ is a title given by Ibn-Mes'ood to The chapters of the Kur-án called الحَوَامِيمُ [the fortieth and six following chapters; each of which begins with the letters حٰم]. (TA.) b3: See also the paragraph next following, in two places.

A2: Also A young she-camel; one in the prime of life. (IAar, K.) دِيبَاجَةٌ (tropical:) [A proem, an introduction, or a preface, to a poem or a book; and especially one that is embellished, or composed in an ornate style]. لِهٰذِهِ القَصِيدَةِ دِيبَاجَةٌ حَسَنَةٌ (tropical:) [To this ode is a beautiful proem] is said of a قصيدة when it is embellished (مُحَبَّرَة) [in its commencement]. (A.) And one says, مَا أَحْسَنَ دِيبَاجَاتِ البُحْتُرِىِّ (tropical:) [How beautiful are the proems of l-Boh- turee!]. (A.) b2: دِيبَاجَةُ الوَجْهِ, and الوجه ↓ دِيبَاجُ, (assumed tropical:) Beauty of the skin of the face. (IAar, L.) b3: And الدِّيبَاجَةُ (tropical:) The face [itself]; as also ↓ الدِّيبَاجُ, and الدِّيبَاجَتَانِ: (Har pp. 15 and 476:) or the last signifies the two cheeks: (S, A, Msb:) or the two sides of the neck, beneath the ears; syn. اللِّيتَانِ. (TA.) You say, فُلَانٌ يَصُونُ دِيبَاجَتَيْهِ, i. e. (tropical:) [Such a one preserves from disgrace] his cheeks; (A;) or دِيبَاجَتَهُ his face: and يَبْذُلُ دِيَبَاجَتَهُ [uses his face for mean service, by begging]. (Har p. 15. [See also 4 in art. خلق; and 1 (near the end) in the same art.; where similar exs. are given.]) b4: [Golius, after mentioning the signification of “ the two cheeks,” adds, as on the authority of the K, in which even the word itself is not mentioned, “et quibusdam quoque Nates. ”] b5: دِيبَاجَةُ السَّيْفِ I. q. أَثْرُهُ, q. v. (Az, T in art. اثر.) دُيَيْبِيجٌ: see دِيبَاجٌ, near the end of the paragraph.

مُدَبَّجٌ Ornamented with دِيبَاج. (K.) Yousay طَيْلَسَانٌ مُدَبَّجٌ A طيلسان [q. v.] of which the ends, edges, or borders, are so ornamented. (Mgh, TA.) b2: أَرْضٌ مُدَبَجَةٌ (tropical:) Land adorned with meadows, or gardens. (A.) b3: مُدَبَّجٌ also signifies (assumed tropical:) A species of the هَام [or owl]. (T, K.) b4: And (assumed tropical:) A species of aquatic bird, (T, K,) of ugly appearance, called أَغْيَرُ مُدَبَّجٌ, with puffedout feathers, and ugly head, found in water with the [bird called] نُحَام. (T.) b5: And, applied to a man, (TA,) (assumed tropical:) Having an ugly head and make (K, TA) and face. (TA.)

دبج
: (الدَّبْجُ: النَّقْشُ) والتَّزْيِين، فارِسيّ مُعَرّب.
(والدِّيبَاجُ) ، بِالْكَسْرِ، كَمَا فِي شُرُوح الفصيح، نعم حَكى عِياضٌ فِيهِ عَن أَبي عُبَيْد الْفَتْح، وَرَوَاهُ بعضُ شُرَّاح الفصيح، وَفِي مشارِقِ عِيَاض: يُقَال بِكَسْر الدَّال وَفتحهَا، قَالَ أَبو عُبَيْد، وَالْفَتْح كلامٌ مُوَلَّد وَنقل التَّدْمُرِيّ عَن ثَعْلَب فِي نوادره أَنه قَالَ: الدِّيوان مكسور الدّال، والدَّيباج مَفْتُوح الدّال، وَقَالَ المُطَرِّزِيّ: أَخبرنا ثعلَبٌ عَن ابْن نجدة عَن أَبي زيدٍ قَالَ: الدِّيوان والدِّيباج وكِسْرَى لَا يَقُولهَا فَصِيحٌ إِلاَّ بِالْكَسْرِ، وَمن فَتحها فقد أَخطأَ. قَالَ: وأَخبرنا ثعلبٌ عَن ابنِ الأَعرابيّ قَالَ: الكَسْر فصيحٌ، وَقد سُمِعَ الفَتْحُ فِيهَا ثَلاَثَتِهَا، وَقَالَ الفِهْرِيّ فِي شرح الفصيح: حَكَى أَبو عبيد فِي المصنّف عَن الكسائيّ أَنه قَالَ فِي الدّيوان والدّيباج: كلامٌ مُوَلَّد، وَهُوَ ضَرْبٌ من الثِّيَاب مُشْتَقّ من دَبَج، وَفِي الحَدِيث ذكر الدِّيباج، وَهِي الثِّيَابُ المُتَّخذة من الإِبْرَيْسَمِ، وَقَالَ اللَّبْلِيّ: هُوَ ضَرْبٌ من المَنْسوج مُلَوَّنٌ أَلواناً، وَقَالَ كُراعٍ فِي المُجَرّد: الدِّيباج من الثِّيابِ فارِسيّ (مُعَرَّبٌ) ، إِنما هُوَ ديبايْ، أَي عُرِّب بإِبدال الياءِ الأَخيرة جِيماً، وقيلَ: أَصلُه دِيباً، وعُرِّب بِزِيَادَة الْجِيم العربيّة، وَفِي شِفاءِ الغَلِيلِ: دِيباجٌ مُعَرَّب دُيوبَاف، أَي نِسَاجَةُ الجِنّ، و (ج، دَيَابِيجُ) : بالياءِ التّحتيّة، (وَدَبَابِيجُ) ، بالموحّدة، كِلَاهُمَا على وَزْنِ مَصابِيح، قَالَ ابْن جِنّى: قَوْلهم دَبَابِيج يدلّ على أَن أَصله دِبَّاج، وأَنهم إِنما أَبدلوا الباءَ يَاء استثقالاً لتضعيف الباءِ، وَكَذَلِكَ الدِّينار والقِيراط، وَكَذَلِكَ فِي التصغير.
وسَمَّى ابنُ مَسْعُودٍ الحَوَامِيمَ دِيباجَ القُرآنِ.
(و) عَن ابْن الأَعرابِيّ (النَّاقَةُ الفَتِيَّةُ الشَّابَّةُ) تُسَمَّى بالقِرْطَاس والدِّيباجِ والدِّعْلِبَة والدِّعْبِلُ والعَيْطَمُوس.
(و) رُوِي عَن إِبراهِيمَ النَّخَعِيّ أَنه كَانَ لَهُ طَيْلَسَانٌ مُدَبَّجٌ، قَالُوا (المُدَبَّجُ) كمُعَظَّم، هُوَ (المُزَيَّنُ بِهِ) أَي زُيِّنَتْ أَطْرَافُه بالدِّيباجِ.
(و) المُدَبَّجُ الرَّجُلُ (القَبِيحُ) الوَجْهِ و (الرَّأْسِ والخِلْقَةِ) .
(و) فِي التَّهْذِيب: المُدَبَّجُ (: ضَرْبٌ مِن الهَامِ و) طائرٌ (مِن طَيْرِ الماءِ) قَبِيحُ الهَيْئة، يُقَال لَهُ أَغْبَرُ مُدَبَّجٌ مُنْتفِخُ الرِّيشِ قَبيحُ الهَامَةِ يكون فِي الماءِ مَعَ النُّحَامِ.

(و) من الْمجَاز (مَا فِي الدَّارِ دِبِّيجٌ كسِكِّينٍ) ، أَي مَا بهَا (أَحدٌ) ، لَا يُستعمَل إِلاّ فِي النَّفْيِ، وَفِي الأَساس: أَي إِنْسانٌ.
قَالَ ابْن جِنِّي: هُوَ فِعِّيل من لفظ الدِّيبَاج وَمَعْنَاهُ، وذالك أَن النّاس هم الَّذين يَشُونَ الأَرْضَ، وبهم تَحْسُن، وعَلى أَيديهم وبعِمَارتهم تَجْمُلُ.
وَحكى الفَرَّاءُ، عَن الدُّبَيْرِيّة: مَا فِي الدَّار شَفْرٌ وَلَا دِبِّيجٌ، وَلَا دَبِّيجٌ، وَلَا دِبِّيٌّ، وَلَا دَبِّيٌّ، قَالَ: قَالَ أَبو العبّاس: والحاءُ أَفصحُ اللُّغَتَيْنِ، قَالَ الجوهَرِيّ: وسأَلْت عَنهُ فِي البَادِيَة جَمَاعَةً من الأَعْرَاب، فَقَالُوا: مَا فِي الدّار دِبِّيٌّ، قَالَ: وَمَا زادوني على ذالك، قَالَ: وَوجدت بخطِّ أَبي مُوسى الحَامِض مَا فِي الدَّار دِبِّيجٌ، مُوَقَّعٌ بالجِيم عَن ثَعْلَب، قَالَ أَبو مَنْصُور: وَالْجِيم فِي دِبِّيج مبدلَةٌ من الياءِ فِي دِبِّيّ، كَمَا قَالُوا صِيصِيٌّ وصِيصِجّ، ومُرِّيّ ومُرِّجّ، وَمثله كثيرٌ.
وَمِمَّا بَقِيَ على المُصَنّف من هاذه الْمَادَّة:
من الْمجَاز: دَبَجَ الأَرْضَ المَطَرُ يَدْبُجُها دَبْجاً: رَوَّضَهَا، أَي زَيَّنها بالرِّياض، وأَصبحَت الأَرْضُ مُدَبَّجَةً.
والدِّيبَاجَتَانِ: هما الخَدَّانِ، وَقيل: هما اللِّيتَانِ، قَالَ ابنُ مُقْبِلٍ:
يَسْعَى بِهَا بَازِلٌ دُرْمٌ مَرَافِقُه
يَجْرِي بِدِيبَاجَتَيْهِ الرَّشْحُ مُرْتَدِعُ
الرَّشْحُ: العَرَقُ. والمُرْتَدِع هُنَا: الَّذِي عَرِقَ عَرَقاً أَصْفَرَ، تَشْبِيهاً بالخَلُوقِ. والبازِلُ من الإِبل الَّذِي لَهُ تِسْعُ سِنينَ، وروى (فتْلٌ مَرَافِقُه) والفُتْل: الَّتِي فِيهَا انْفِتَالٌ وتباعُدٌ عَن زَوْرِهَا، وَذَلِكَ محمودٌ فِيهَا.
ولهاذه القصيدةِ دِيباجَةٌ حَسَنَةٌ، إِذا كانتَت مُحَبَّرَةً، وَمَا أَحْسَنَ دِيبَاجَاتِ البُحْتُرِيّ.
وَفِي اللِّسَان: دِيبَاجَةُ الوَجْهِ ودِيبَاجُهُ: حُسْنُ بَشَرَتِه، أَنشد ابنُ الأَعْرَابِي للنَّجاشيّ:
هُمُ البِيضُ أَقْدَاماً ودِيباجُ أَوْجُهٍ
كِرَامٌ إِذَا اغْبَرَّتْ وُجُوهُ الأَشائمِ
وَمِنْه أَخَذ المُحَدِّثُون التَّدْبِيجَ، بِمَعْنى رِوَايَةِ الأَقْرَانِ كُلّ واحدٍ مِنْهُم عَن صاحِبه، وَقيل غير ذالك.
والدِّيباجُ لَقَبُ جَمَاعَةٍ مِنْ أَهْلِ البَيْتِ وغيرِهِم، مِنْهُم محمّد بنُ عبد الله بنِ عَمْرو بن عُثْمَانَ بن عَفَّانَ، وأُمّه فاطمةُ بنتُ الحُسَيْنِ، وإِسماعيلُ بنُ إِبراهِيمَ الغَمْرِ بنِ الحَسَن بِهِ الحَسَنِ بن عَلِيَ، ومحمَّدُ بنُ المُنْذِرِ بنِ الزُّبيرِ بن العَوَّام، لجمَالِهِم ومَلاحتهم.
وأَبو الطّيّب مُحَمَّدُ بنُ جَعْفَرِ بنِ المُهَلَّب الدِّيباجِيّ إِلى صَنْعَةِ الدِّيباج، روى عَن الدَّوْرَقيِّ وأَبي الأَشْعثِ العِجْلِيّ وغيرِهما.

بذق

بَذْقٌ: see بَيْذَقٌ, in two places.

بَاذَقٌ (Mgh, K) and ↓ بَاذِقٌ (K) [in my copy of the Msb erroneously written باذيق] a Persian word, arabicized; originally بَادَهْ, which signifies Wine: (A'Obeyd, TA:) or juice of grapes cooked in the least degree, so as to be strong (Mgh, Msb, K) and intoxicating; an arabicized word; (Msb;) said to have been introduced by the Benoo-Umeiyeh, (TA,) and to have been unknown to the Prophet; (Mgh;) but there is a trad. of I' Ab which is understood to mean that the Prophet forbade what is thus called: (Mgh, TA:) some assert it to mean that it existed not in his time; (TA;) but this latter assertion is weak. (Mgh.) بَاذِقٌ: see above.

A2: It is also an imitative sequent to حَاذِقٌ. (K.) بَيْذَقٌ [meaning A pawn] in the game of chess is from ↓ بَيَاذَقَةٌ; (TA;) which latter signifies footmen, as opposed to horsemen, (AO, K, TA,) and is an arabicized word, from the Persian, (AO, TA,) originally پِيَادَهْ: (TA:) the pl. of بيذق is بَيَاذِقُ; for which a poet uses بُذُوقٌ, as though he suppressed the ى [in the sing.], making بيذق to become ↓ بَذْقٌ: (Ibn-Buzurj, TA:) or, accord. to El-Khárzenjee, (JK, TA,) ↓ بَذْقٌ signifies a guide in a journey; as also بَيْذَقٌ: (JK, K, TA:) or [in the CK “and”] small and light or active: (K, TA:) or, as in the Tekmileh, (TA,) short and light or active: (JK, TA:) and its pl. is بُذُوقْ. (JK, K.) بَيَاذِقَةٌ: see بَيْذَقٌ.

سلم

1 سَلِمَ, [aor. ـَ inf. n. سَلَامَةٌ (S, M, A, Mgh, Msb, K) and سَلَامٌ (A, TA) and سَلَمٌ and سَلْمٌ and سِلْمٌ, (Bd in xxxix. 30,) He was, or became, safe, or secure; or he escaped; (M, TA;) or he was, or became, free; (TA;) مِنَ الآفَاتِ [from evils of any kind], (S, Mgh,) or مِنَ الآفَةِ [from evil of any kind], (K,) or مِنَ البَلَآءِ [from trial, or affliction], (A, TA,) or مِنَ الأَمْرِ [from the affair]: (M:) he (a traveller) was, or became, safe, secure, or free, from evils of any kind: (Msb:) and سَلِمَ مِنَ العَيْبِ he was, or became, free from fault, defect, imperfection, blemish, or vice; syn. بَرِئَ. (Msb in art. برأ.) [Hence,] one says, لَا بِذِى تَسْلَمُ مَا كَانَ

گَذَا وَكَذَا, (ISk, S, K, *) meaning No, by God [or Him] who maketh thee to be in safety, (ISk, S, K,) [such and such things were not;] and to two persons لا بذى تَسْلَمَانِ, and to a pl. number لا بذى تَسْلَمُونَ, and to a female لا بذى تَسْلَمِينَ, and to a pl. number [of females] لا بذى تَسْلَمْنَ. (ISk, S, K. *) And لَا أَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ, meaning, بِذِى سَلَامَتِكِ [i. e. I will not do that, by the Author (lit. Lord or Master) of thy safety]; and in like manner, بذى تَسْلَمَانِ, and بذى تَسْلَمُونَ. (Sb, M. [See also ذو.]) And اِذْهَبْ بِذِى تَسْلَمُ, i. e. اِذْهَبْ بِسَلَامَتِكَ [Go thou with thy safety; or, with the Author of thy safety to protect thee; meaning go thou in safety]; and [to two persons]

اِذْهَبَا بِذِى تَسْلَمَانِ. (S, K.) ذى is thus prefixed to a verb [as virtually governing it in the gen. case] like as آيَة is in an instance mentioned under this latter word; but these are two extr. instances; for only a noun significant of time is [regularly] prefixed to a verb, as in the phrase هٰذَا يَوْمُ يُفْعَلُ, meaning يُفْعَلُ فِيهِ: (Akh, S:) it is not prefixed to any but this verb تَسْلَمُ [and its variations as above mentioned]. (Sb, M, K.) b2: And hence, (Mgh,) one says also, سَلِمَتْ لَهُ الضَّيْعَةُ, meaning [The landed estate] was, or became, free from participation to him; syn. خَلَصَت. (Mgh, TA.) A2: سلمهُ, [app. سَلَمَهُ, or perhaps سَلِمَهُ, for some verbs of this measure are trans., as حَسِبَ and وَرِثَ,] inf. n. سلم, [app. سَلَمٌ, q. v. infrà,] He made him a captive. (TA.) A3: سَلَمَتْهُ الحَيَّةُ, (TA,) inf. n. سَلْمٌ, (M, K, TA,) The serpent bit him: (M, * K, * TA:) mentioned by Az, but he adds that no one but Lth has said this. (TA.) A4: سَلَمَ الجِلْدَ, aor. ـِ (S, K,) inf. n. سَلْمٌ, (TA,) He tanned the skin with [قَرَظ, i. e. leaves of] the سَلَم [or mimosa flava]. (S, K, TA.) b2: سَلَمَ الدَّلْوَ, (M, K,) aor. ـِ inf. n. سَلْمٌ, (M,) He finished making the leathern bucket; and made it firm, strong, or sound, or made it firmly, strongly, or soundly. (M, K.) 2 سلّمهُ, (S, M, Msb, K,) inf. n. تَسْلِيمٌ, (K,) He (God) made him to be safe, secure, or free; saved, secured, or freed, him; (M, Msb, TA;) مِنَ الآفَاتِ [from evils of any kind], (S, Msb,) or مِنَ الآفَةِ [from evil of any kind], (K,) or مِنَ الأَمْرِ [from the affair]. (M.) [Freytag assigns the same meaning to ↓ اسلمهُ also, as on the authority of the Ham; in which I find no explanation of this verb except one which will be found later in this paragraph.] b2: [Hence,] التَّسْلِيمُ is also syn. with السَّلَامُ, (S, K, TA,) as meaning The saluting, or greeting, one with a prayer for his safety, or security, or freedom, from evils of any kind in his religion and in his person; and the interpretation thereof is [the expressing a desire for] التَّخْلِيصٌ; (Mbr, TA;) or the saluting, or greeting, one with a prayer for his life; or, by saying سَلَامٌ عَلَيْكَ [q. v. infrà, voce سَلَامٌ]; syn. التَّحِيَّةُ. (TA.) You say, سَلَّمَ عَلَيْهِ [meaning He so saluted, or greeted, him]. (M, Msb.) [This, when said of God, virtually means سَلَّمَهُ, i. e. He saved him; and should be rendered agreeably with this explanation in the phrase commonly used after the mention of the Prophet, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ May God bless and save him. You say also, سَلَّمَ عَلَيْهِ بِالخِلَافَةِ He saluted him with the acknowledgment of his being Khaleefeh; saying, سَلَامٌ عَلَيْكَ يَا أَمِيرَ المُؤْمِنِينَ Salutation to thee, or peace be on thee, &c., O Prince of the Faithful.] التَّسْلِيمَةُ signifies The salutation that is pronounced on finishing every two rek'ahs in prayer: (Har p. 180:) [and also that which is pronounced after the last rek'ah of each of the prayers (i. e. after the sunneh prayers and the fard alike), addressed to the two guardian and recording angels: (see my “ Modern Egyptians,” ch. iii., p. 78 of the 5th ed.:) and سَلَّمَ means He pronounced either of those salutations.] b3: [Hence also,] سلّم إِلَيْهِ الشَّىْءَ, (S, K, *) inf. n. as above; (K;) and ↓ اسلم اليه الشىءَ; (M;) He gave to him the thing; (S, * M, K;) or delivered it to him: (M:) [he resigned it to him:] and سلّم إِلَيْهِ الوَدِيعَةَ, (Mgh,) or سلّم الوَدِيعَةَ لِصَاحِبِهَا, He delivered the deposit [to him, or] to its owner: (Msb:) and ↓ اسلم الثَّوْبَ إِلَى الخَيَّاطِ (Mgh) signifies the same as سلّمهُ إِلَيْهِ [i. e. He delivered the garment, or piece of cloth, to the tailor]. (Har p. 166.) b4: See also 4, in two places. b5: You say also, سلّم الأَجِيرُ نَفْسَهُ لِلْمُسْتَأْجِرِ The hired man gave himself up, or gave authority over himself, to the hirer. (Msb.) And ↓ أَسْلَمْتُهُ and سَلَّمْتُهُ I left him in the power of him who desired to kill him or to wound him. (Ham p. 115.) And لِلْهَلَكَةِ ↓ اسلمهُ [He gave him up to destruction]: in this case with [the prep.] ل only. (Har p. 166.) and الرَّجُلَ ↓ اسلم, (S, * M, Msb, *) or العَدُوَّ, (K,) He left, forsook, or deserted, (M, K,) the man, (S, * M, Msb, *) or the enemy; (K;) or abstained from aiding, or assisting, him; (S, M, Msb, K;) and threw him into destruction. (IAth, TA.) and لِمَا بِهِ ↓ اسلمهُ He left him [to that bane which was in him: app. referring to the bite of a serpent, or any evil affection: see سَلِيمٌ, third sentence]. (S, * M.) b6: And سلّم أَمْرَهُ إِلَى اللّٰهِ and ↓ اسلمهُ, both meaning the same, (S, Msb, K, TA,) i. e. He committed his case to God. (TA.) b7: And سلّم الدَّعْوَى He acknowledged the truth [or justice] of the claim, demand, or suit; [he conceded its truth or justice;] from سلّم الوَدِيعَةَ لِصَاحِبِهَا, expl. above; denoting an ideal delivering [or yielding of a thing to another person]. (Msb.) [Hence one says, سلّم أَنَّهُ كَذَا He conceded that it was thus.] b8: And التَّسْلِيمُ signifies also [The assenting, or] the giving [one's] approval (S, K, TA) unreservedly, (S,) to that which is ordained, or decreed, (S, K, TA,) by God; and the submitting to his commands; and the abstaining from offering opposition in the case in which it is not becoming [to do so]. (TA.) You say, سلّم لِأَمْرِ اللّٰهِ He assented to the command of God: [or he gave his approval to it:] or he submitted to it; as also ↓ اسلم. (MA.) 3 سالمهُ, (M, Msb,) inf. n. مُسَالَمَةٌ (S, M, Msb) and سِلَامٌ, (M, Msb,) He made peace, or became at peace or reconciled, with him; or he reconciled himself with him: [implying mutual concession, or a compromise:] (S, * M, Msb:) and سَالَمَا They made peace, or became at peace or reconciled, or they reconciled themselves, each with the other. (K.) 4 أَسْلَمَ see 2, in nine places. [The first of the meanings there assigned to this verb is, in my opinion, more than doubtful. In all its senses, it seems to be properly trans.: when it is used as an intrans. verb, an objective complement is app. understood. Thus,] أَسْلَمَ is syn. with أَسْلَفَ [as meaning He paid in advance, or beforehand]; (S, M, Mgh, Msb;) الثَّمَنَ [the price] being suppressed, though sometimes it is expressed; (Mgh;) as also ↓ سلّم; (M;) and ↓ تسلّم, as occurring in a trad., where it is said, مَنْ تَسَلَّمَ فِى شَىْءٍ فَلَا يَصْرِفُهُ إِلَى غَيْرِهِ [Whoso pays in advance for a thing, he shall not turn it over, or transfer it, to another than him]; but KT says that he had not heard this verb thus used except in this instance. (TA.) So the first of these verbs signifies in the saying, اسلم فِى الطَّعَامِ (S) or فى البُرِّ (Mgh) [He paid in advance for the wheat], and فى الشَّىْءِ [for the thing], as also ↓ سلّم. (M.) and hence the saying, إِذَا أَسْلَمَ صُوفًا فِى لِبْدٍ أَوْ شَعَرًا فِى

مِسْحٍ لَمْ يَجُزْ [If he give in advance wool for felt, or goats' hair for a garment, or piece, of haircloth, it will not be allowable]. (Mgh.) And so in the phrase, أَسْلَمْتُ إِلَيْهِ [I paid in advance to him]. (Msb.) b2: Also [He resigned, or submitted, himself; نَفْسَهُ being understood: or] he was, or became, resigned, or submissive; (M, K;) and so ↓ استسلم: (S, M, Msb, K:) you say, اسلم لِلّٰهِ [He resigned, or submitted, himself, or he was, or became, resigned, or submissive, to God: see also an ex. (before referred to) in the last sentence of the second paragraph: or he was, or became, sincere in his religion, or without hypocrisy, towards God: see مُسْلِمٌ]: (Msb:) [or]

اسلم signifies he entered into السِّلْم, (S, Msb,) which here means الاِسْتِسْلَام [i. e. the state of resignation, or submission]. (S.) b3: And He became a Muslim; as also ↓ تسلّم; (M, * K;) as in the saying, كَانَ كَافِرًا ثُمَّ تَسَلَّمَ, i. e. أَسْلَمَ [He was an unbeliever, or a denier of the unity of God, &c.; then he became a Muslim]: (M:) or he entered [the pale, or communion, of] the religion of الإِسْلَام. (S, * Msb.) الإِسْلَامُ as a principle of the law of God is The manifesting of humility or submission, and outward conforming with the law of God, and the taking upon oneself to do or to say as the Prophet has done or said: for this, the blood is to be spared, and one may demand the repelling of evil: (T, * M:) and if there is therewith firm belief with the heart, it is إِيمَانٌ: (T:) this is the doctrine of Esh-Sháfi'ee; but the doctrine of Aboo-Haneefeh makes no difference between these two terms: (KT:) [agreeably with the former doctrine,] Th well and briefly says, الاسلام is with the tongue, and الايمان is with the heart: and he says, in explaining verse 48 of ch. v. of the Kur, that every prophet has been sent with الاسلام, though the ordinances differ. (M.) b4: One says also, أَسْلَمْتُ عَنْهُ, meaning I left it [app. an affair, as in an explanation in the TK,] after I had been [engaged] in it. (Ibn-Buzurj, K.) And اسلم occurs intransitively in the saying, كَانَ رَاعِىَ غَنَمٍ ثُمَّ

أَسْلَمَ, meaning [He was a pastor of sheep, or goats; then] he left them. (M.) b5: [Freytag assigns to اسلم another signification “ Adscendere fecit (vid. a سُلَّم),” as from the Ham, p. 39: but this is app. a mistake, into which he has been led by a saying, there cited, of Zuheyr, which I read thus: هَوِىَّ الدَّلْوِ أَسْلَمَهَا الرِّشَآءُ (meaning, The descent, or as the descent, of the bucket that the well-rope has let go): and by its being there said that “ you should not prefer any reading of هوى to that with damm, though it has been said otherwise: ” whereas the correct reading is, in my opinion, هَوِىّ, agreeably with what here follows:] Er-Riyáshee says, on the authority of Az, that الهَوِىُّ, with fet-h, is downwards; and with damm, upwards; and he cites the saying above as an ex. of the word as meaning downwards. (TA in art. هوى.) 5 تسلّم مِنْهُ He asserted, or declared, himself to be free from, or clear of, or quit of, it, or him. (M.) b2: تسلّم is also syn. with أُسْلَمَ, in two senses: see the latter, in two places.

A2: and تسلّمهُ signifies He took it, or received it; namely, a thing given, or delivered. (S, M, Msb, K.) 6 تسالموا, (M,) and تسالما, (K,) inf. n. تَسَالُمٌ, (S,) They, (M,) or they two, (K,) made peace, or became at peace or reconciled, (S, * M, K,) one with another, (S, M,) or each with the other. (S, K.) [See also 8.] b2: One says of a man, (M,) of a great, or frequent, liar, (TA,) لَا تَسَالَمُ خَيْلَاهُ, [for تَتَسَالَمُ,] (M,) or لَا يَتَسَالَمُ خَيْلَاهُ, (K, TA,) [(assumed tropical:) His two troops of horses will not agree in pace, each with the other;] meaning (tropical:) [his assertions will not be found to agree together; or] he will not say what is true, so that it may be accepted from him: for تَسَالَمَتْ, said of horses, means (assumed tropical:) they kept pace, one with another; (تَسَايَرَتْ [q. v.];) not exciting one another. (M, K, TA.) 8 استلم He became at peace, or reconciled. (TA.) Hence the saying, (TA,) هُوَ لَا يَسْتَلَمُ عَلَى

سَخَطِهِ He will not become at peace, or reconciled, during his displeasure at a thing. (K, TA.) [See also 6.] b2: استلم الزَّرْعُ The seed-produce put forth its ears. (K.) A2: استلم الحَجَرَ He touched, (S, K,) or reached, (Mgh,) the stone, [meaning the Black Stone of the Kaabeh,] by kissing, or with the hand: (S, Mgh, K:) or he wiped it, or stroked it, with the hand: (Mgh:) or he kissed the stone: or he embraced it: (M:) and اِسْتَلْأَمَهُ signifies the same; (M, K;) but is not the original: (M:) accord. to ISk, the Arabs pronounced it with hemz, contr. to analogy; (Msb;) or it should not be pronounced with hemz, though some thus pronounce it, (S,) the original being استلم, (ISk, Msb,) because it is from سِلَامٌ [pl. of سَلِمَةٌ] signifying “ stones,” (ISk, S, * M, Msb, * [in the Mgh, from سَلِمَةٌ signifying “ a stone,” and in the Msb the pl. of سَلِمَةٌ is said to be سَلَامٌ, like كَلَامٌ,]) accord. to Sb, who says that it does not denote the act of taking; (M;) or, accord. to Sb, it is from السَّلَامُ, with fet-h, meaning “ salutation,” and it means the touching with the hand by way of salutation in order to obtain a blessing thereby: (TA:) but accord. to IAar, the original is with hemz, from المُلَآءَمَةُ, meaning الاِجْتِمَاعُ [“ the coming together,” &c., because denoting contact]. (Msb.) Abu-t-Tufeyl is related to have said, رَأَيْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَطُوفُ عَلَى رَاحِلَتِهِ يَسْتَلِمُ بِمِحْجَنِهِ وَيُقَبِّلُ المِحْجَنَ [i. e. I saw the Apostle of God (may God bless and save him) circuiting around the Kaabeh, upon his camel, touching the Black Stone with his hooked staff, and kissing the hooked staff]. (TA.) The primary signification of الاِسْتِلَامُ is [said to be] The wiping, or stroking, the سَلِمَة, i. e. the stone: afterwards it was used in relation to other things, and one said اِسْتَلَمْتُ يَدَهَا, meaning I stroked, or kissed, her hand. (Har pp. 30 and 31.) b2: استلم الخُفُّ قَدَمَيْهِ means The boot rendered his feet soft [after he had been accustomed to walking barefoot]. (TA.) 10 إِسْتَسْلَمَ see 4, in the former half of the paragraph.

A2: استسلم ثَكَمَ الطَّرِيقِ He went upon the middle of the road, not missing it. (K, * TA. [In the CK, after واسْتَسْلَمَ انقادَ, for وثَكَمَ الطَّرِيقِ, meaning واستسلم ثَكَمَ الطَّرِيقِ, is erroneously put وتَسَلَّمَ الطَّرِيقَ, assigning to تسلّم a meaning belonging to استسلم.]) Q. Q. 2 تَمَسْلَمَ [from مُسْلِمٌ] He named, or called, himself a Muslim; or he named himself Muslim; his name having before been Mohammad: (M, K:) mentioned by Er-Ru-ásee. (M.) سَلْمٌ: see the next paragraph, in six places.

A2: Also A leathern bucket (دَلْوٌ) having one عُرْوَة [or loop-shaped handle], (T, S, M, K,) with which the waterer walks, like the buckets (دِلَآء) of the attendants of the camels or other beasts upon which water is drawn or which carry water, (T, TA,) or like the دَلْو of the water-carriers: (S, K:) expl. in the S as above as on the authority of AA; but IB says that the correct explanation is, having one عَرْقُوَة [or stick fixed across from one part of the brim to the to the opposite part, serving as a handle as well as to keep it from collapsing]: (TA:) of the masc. gender [whereas دَلْوٌ is fem.]: (M:) pl. [of pauc.] أَسْلُمٌ and [of mult.] سِلَامٌ, (M, K,) and Lh mentions as its pl. أَسَالِمُ, which is extr. [unless as a pl. pl., i. e. pl. of أَسْلُمٌ]. (M.) سِلْمٌ Peace, or reconciliation; as also ↓ سَلْمٌ; (S, M, Msb, K;) masc. and fem.; (S, Msb, K; *) and ↓ سَلَمٌ and ↓ سَلَامٌ are like سِلْمٌ [in signification]: (M: [the context there shows that the signification mentioned above is what is meant in this instance:]) or سِلْمٌ signifies the making peace, or becoming at peace or reconciled, with another or others; (Ham p. 80;) as also ↓ سَلْمٌ; and both are sometimes fem. as being syn. with مُصَالَحَةٌ. (L voce جَنَحَ, q. v.) In the saying of El-Aashà, أَذَاقَتْهُمُ الحَرْبُ أَنْفَاسَهَا

↓ وَقَدْ تُكْرَهُ الحَرْبُ بَعْدَ السِّلِمْ [War made them, or has made them, to taste its draughts, and verily war is disliked after peace], he has transferred the vowel of the م to the ل, in pausing; or it may be that he has inserted a kesreh in imitation of the preceding kesreh: it is not an instance like إِبِل, in the opinion of Sb; for in his opinion the latter is the only instance of its kind. (M.) It is said in a trad., respecting El-Hodeybiyeh, أَخَذَ ثَمَانِينَ مِنْ أَهْلِ مَكَّةَ سِلْمًا, or ↓ سَلْمًا, or ↓ سَلَمًا, accord. to different relations, meaning [He took forty of the people of Mekkeh] peaceably: thus expl. by El-Homeydee, in his “ Ghareeb. ” (TA. [See also سَلَمٌ below.]) b2: Also i. q. ↓ سَلَامٌ, (S, K, TA,) as signifying Selfresignation, or submission; (TA; [and thus the latter is expl. in one place in the S;]) which is also a signification of ↓ سَلَمٌ: (S, M, K, TA:) and this is meant in the Kur [iv. 96], where it is said, لَسْتَ مُؤْمِنًا ↓ وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ, (Bd, TA,) or ↓ السَّلَمَ, as some read, (Bd,) [i. e. and say not ye to him who offers to you submission, Thou art not a believer:] or ↓ السَّلَامَ here means the salutation of الإِسْلَام [by saying سَلَامٌ عَلَيْكُمْ]: (Bd, TA: *) or salutation, and submission by uttering the profession of الإِسْلَام; and so ↓ السَّلَمَ: (Jel:) [or the latter here means, simply, salutation; and this is app. what is meant by its being said that] السَّلَمُ is the subst. from التَّسْلِيمُ; (K;) [but accord. to SM,] this means the unreserved approval of what is decreed; and this is said to be meant by the reading السَّلَمَ mentioned above. (TA.) b3: And [hence] السِّلْمُ signifies also الإِسْلَامُ [as meaning The religion of the Muslims; because it is a religion of self-resignation, or submission]: (S, K:) this is meant in the Kur [ii. 204], where it is said, اُدْخُلُوا فِى السِّلْمِ كَافَّةً

[Enter ye into the religion of El-Islám wholly]; (S, Bd, Jel;) and so ↓ السَّلْمِ, as some there read; (Bd, Jel;) or both there mean submission and obedience to God: (Bd:) [and] ↓ السَّلَمُ [also] has the former meaning. (M.) A2: Also, (S, M, K,) and ↓ سَلْمٌ, (M,) A man, (S, K, TA,) [and] a woman, (M,) who makes peace, or is at peace, with another; (S, M, K;) and in like manner, a company of men (قَوْمٌ). (M.) This is said to be meant in the Kur [xxxix. 30], where it is said, وَرَجْلًا سِلْمًا لِرَجُلٍ, as some read, i. e. And a man who is at peace with respect to a man: (TA:) or سِلْمًا and ↓ سَلْمًا and ↓ سَلَمًا, three different readings, in the place of [the more common reading]

سَالِمًا, are all inf. ns. of سَلِمَ, used as epithets [syn. with سَالِمًا], or ذَا is suppressed before them. (Bd.) You say, أَنَا سِلْمٌ لِمَنْ سَالَمَنِى [I am one who is at peace with respect to him who is at peace with me]. (S, TA.) And a poet says, [using this word in two different senses, the latter of which has been mentioned above,] لِأَهْلِكِ فَاقْبَلِى سِلْمِى أَنَائِلُ إِنَّنِى سِلْمٌ [O Náïleh, (نَائِلُ being for نَائِلَةٌ, a woman's name, apocopated,) verily I am one who is at peace with respect to thy family, therefore accept thou my submission]. (TA. [It seems to be there indicated by the context that سلمى here means my peace, or reconciliation; which is less appropriate than the meaning that I have assigned to it.]) سَلَمٌ: see سَلَامٌ: and see also سِلْمٌ, in seven places. b2: Also, in buying or selling, (Msb,) the subst. from أَسْلَمَ فِى الشَّىْءِ and سَلَّمَ signifying

أَسْلَفَ, (M,) i. q. سَلَفٌ; (S, Msb, K;) i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: (T and TA in art. سلف:) or payment for a commodity to be delivered at a certain [future] period with something additional to [the equivalent of] the current price at the time of such payment; this [transaction] being a cause of profit to him who makes such payment: (TA in that art.:) or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain [future] period: (S and O in that art., in explanation of سَلَفٌ:) but it is said in a trad. that the term سَلَمٌ as meaning سَلَفٌ was disliked; app. because the former is applied to obedience, and self-resignation, or submission, to God. (TA.) A2: And The making [one] captive. (K. [See 1, in the latter part of the paragraph.]) A3: And A captive; (K;) because he submits himself. (TA.) One says, أَخَذَهُ سَلَمًا, (M, TA, [in the TK بِالسَّلَمِ,]) He took him [a captive], (TA,) or made him captive, (M,) without war: (M, TA:) or he brought him in a state of submission, not resisting; and so, if wounded: (IAar, M, TA:) and thus El-Khattábee has expl. the phrase in the trad. respecting El-Hodeybiyeh cited above, voce سِلْمٌ. (TA.) A4: Also A sort of tree, (S, M, Msb, K,) [the mimosa flava of Forskål, who writes its Arabic name in Italic characters syllæm, and in Arabic characters سليم, (Flora Aegypt. Arab., p. cxxiii.,)] a species (M) of the [kind of thorny trees called] عِضَاه, (S, M, Mgh, Msb, TA, [not غَضَاة, as in the Lexicons of Golius and Freytag,]) the leaves whereof are the قَرَظ, with which skin is tanned: (TA:) AHn says, its branches are long, like rods; and it has no wood such as is used in carpentry, even if it grows large: it has slender, long thorns, grievous when they wound the foot of a man; and a yellow [fruit such as is termed] بَرَمَة [n. un. of بَرَمٌ, see this word, and see also حُبْلَةٌ,] which is the sweetest of the بَرَم in odour; and they tan with its leaves: and it is said, on the authority of the Arabs of the desert, that it has a yellow flower, containing a green grain (حَبَّة خَضْرَآء [or this may mean a grain of a dark, or an ashy, dustcolour]), of sweet odour, in which is somewhat of bitterness, and of which the gazelles are very fond: (M:) the n. un. is with ة: (S, M, Mgh, Msb, K:) and pl. أَسْلَامٌ, (M,) and سِلَامٌ is said by IB to be pl. of the n. un., like as إِكَامٌ is of أَكَمَةٌ. (TA.) [Hence,] ذَاتُ أَسْلَامٍ A land (أَرْض) that gives growth to the [trees called] سَلَم. (K.) See also سلَمَان.

سَلِمٌ Stones; (S, M;) as also ↓ سِلَامٌ: (M:) and ↓ سَلِمَةٌ [as n. un. of the former and sing. of the latter, (incorrectly written by Freytag, in one place, سَلَمَةٌ, and incorrectly said by him to be of the dial. of the people of Himyer,)] signifies a stone: (S, M, Mgh, Msb:) [or] the pl. [or quasipl. n.] of سَلِمَةٌ in this sense is ↓ سَلَامٌ, like كَلَامٌ in measure: (Msb:) or ↓ سَلِمَةٌ signifies stones; (K;) or hard stones; (TA;) and ↓ سِلَامٌ is its pl.: (K:) [said to be] so called because of their freedom (سلَامَة) from softness: (TA:) or this last signifies stones, the small thereof and the large; and they assign to it no sing.: (ISh, TA:) or سلام [probably meaning ↓ سَلَامٌ] is a quasi-pl. n.: (Aboo-Kheyreh, TA:) and it is also said to be a name for any broad stone. (TA.) See also سَلَمَان. A poet says, (namely, Bujeyr Ibn-'Anameh, IB, TA,) يَرْمِى وَرَائِى بِامْسَهْكِ وَامْسَهْمِ وَامْسَلِمَهْ [He casts from behind me (i. e. defends me) with the arrow and the stone]: this [usage of ام for ال] is of the dial. of [Teiyi and] Himyer. (S, TA.) السِّلِمْ for السِّلْمْ: see سِلْمٌ, second sentence.

سَلِمَةٌ: see سَلِمٌ, in two places: and سَلَمَان.

A2: Also A woman soft, or tender, in the أَطْرَاف [or fingers, or other extremities]. (K.) b2: And An old and weak she-camel. (IAar, TA in art. سد.) سَلْمَى A certain plant (K, TA) which becomes green in the [season called] صَيْف [app. here meaning spring]. (TA.) b2: أَبُو سَلْمَى The [species of lizard called] وَزَغ: (K:) or, some say, [as is said in the M,] ↓ أَبُو سَلْمَانَ. (TA.) b3: See also the next paragraph. b4: [In the CK, by a mistranscription, a meaning belonging to سُلَامَى is assigned to سَلْمَى.]

السَّلْمَآء, accord. to Aboo-Mis-hal, as meaning The earth, occurs in the prov., أَنْفٌ قِى المَآءِ وَاسْتٌ فِى السَّلْمَآءِ [A nose in the water and a rump on the earth]: and if this be correct, it may be derived from سلام [i. e. سِلَامٌ] meaning “ stones: ” and it may be originally ↓ السَّلْمَى, and lengthened for the sake of the rhyme. (Ham p. 214.) [But the reading commonly known is, أَنْفٌ فِى السَّلْمَآءِ وَاسْتٌ فِى المَآءِ.]

هُوَ سَلْمَانُ بَيْتِهِ He is the special, or particular, friend of his [another's] house; one who mixes with him much: from the saying of the Prophet, سَلْمَانُ مِنَّا أَهْلِ البَيْتِ [Selmán is of us, the people of the house]; referring to Selmán El-Fárisee. (Har p. 472.) b2: أَبُو سَلْمَانَ: see سَلْمَى. b3: Also A species of the [black beetles called] جِعْلَان [pl. of جُعَلٌ, q. v.]: (M:) or i. q. جُعَلٌ, (IAar, K,) or أَبُو جَعْرَان, with fet-h [app. a mistake for kesr] to the ج: (Kr, TA:) or the largest of the جِعْلَان: or a certain insect like the جُعَل, having a pair of wings: (TA:) or the male of the [black beetles called] خَنَافِس [pl. of خُنْفَسَآءُ, q. v.]. (IAar, TA in art. فرض.) سَلَمَان or سَلِمَان, accord. to different readings, occurs in a trad. of Ibn-'Omar, in which it is said, كَانَ يُصَلِّى عِنْدَ سَلَمَانٍ فِى طَرِيقِ مَكَّةَ [He used to pray at certain selem-trees, or certain stones, in the road of Mekkeh]: each may be a pl. [or rather a quasi-pl. n.]; the former, of ↓ سَلَمَةٌ, the “ tree so called; ” the latter, of ↓ سَلِمَةٌ, “ stones ” [or a “ stone: ” but both of these explanations are strange]. (TA.) سَلَامٌ, (S, K, TA,) in its primary acceptation, (TA,) is syn. with ↓ سَلَامَةٌ, (S, K, TA,) as is also ↓ سَلَمٌ, (S, [so in one of my copies, but omitted in the other copy,]) and signifies Safety, security, immunity, or freedom, from faults, defects, imperfections, blemishes, or vices, (S, * [mentioned in one only of my two copies, and there as relating peculiarly to the third word,] K, [in which it ostensibly relates peculiarly to the first word, but in the CK, by the omission of a و before it, it is made to relate only to the second word,] and TA, [accord. to which it relates to the first and second words, as it is well known to do,]) and from evils of any kind: (TA:) or [simply] safety, security, immunity, or freedom; as also ↓ سَلَامَةٌ: (Sb, M:) IKt says that these two words may be dial. vars. [syn. each with the other]; or the former may be pl. of the latter [or rather a coll. gen. n. of which the latter is the n. un.]: (M, TA:) and Suh says, in the R, that most of the lexicologists hold them to have one [and the same] meaning: but that if they considered the language of the Arabs, and the distinction, or limitation, denoted by the ة, they would see that between them is a great difference [inasmuch as the former has a large range of meaning which the latter has not, as will be seen from what follows]. (TA.) سَلَامٌ عَلَيْكُمْ is an announcement of the continuance of سَلَامَة [or safety, &c.]: (Bd in xiii. 24:) [it may therefore be rendered Safety, &c., be, or light and abide, on you; or, generally, peace be, or light and abide, on you; for] it means nothing disliked, or evil, shall befall you henceforth: (Bd in xvi. 34:) and سَلَامٌ عَلَيْكَ [may be rendered in like manner; for it virtually] means I will not do to thee anything that is disliked, or evil; (Bd and Jel in xix. 48;) nor say to thee henceforward what would annoy thee, or be disagreeable, or evil, to thee. (Bd ibid.) It may also be [rendered May safety, &c., or peace, be, or light and abide, on you; as] a prayer for سَلَامَة, to those to whom it is addressed, from the state in which they are at the time. (Bd in xxviii. 55.) [It is generally held that this salutation may not be used by, nor to, any but a Muslim.] In the beginning of an epistle, the approved practice is to write سَلَامٌ عَلَيْكَ, without the article ال; and in repeating it, at the end, to write it with that article. (Durrat el-Ghowwás, in De Sacy's Anthol. Gramm. Arabe, p. 72 of the Arabic text. [In the latter case, the general practice in the present day is to write simply وَالسَّلَام, suppressing عَلَيْكَ.]) In saluting the dead, one puts عَلَيْكَ first, saying, عَلَيْكَ سَلَامُ اللّٰهِ. (Ham p. 367.) You also say, مَا كَانَ كَذَا وَكَذَا ↓ لَا بِسَلَامَتِكَ [No, by thy safety, such and such things were not]. (S.) السُّلَامُ is also a name of God, (S, M, Msb, K,) [applied to Him in the Kur lix. 23, accord. to some for ذُو السَّلَامِ, i. e. ذُو السَّلَامَةِ,] because of his safety, or freedom, from defect, and imperfection, and cessation of existence; (IKt, M, TA;) or from variations, and as being the everlasting, who brings the creation to nought and will not come to nought; or, accord. to Suh in the R, He is so named [as being the Author of Safety, Security, &c.; i. e.] because He has rendered all his creatures safe, or free, from defectiveness, or unsoundness, and mankind and the jinn, or genii, from the betiding of injustice, or wrong, to them, from Him; and the expositors who assert that He is thus named because of his safety, or freedom, from imperfections, and evils of any kind, utter an unseemly saying, making سَلَامٌ to be syn. with ↓ سَالِمٌ, which latter applies only to him who is liable to evil of any kind, and who expects it, and then becomes safe, or free, from it. (TA.) دَارُ السَّلَامِ is an appellation of Paradise, (M, K,) [applied thereto in the Kur vi. 127 and x. 26,] as being the abode of everlasting safety, or security; (Zj, M, TA;) the abode of safety, or security, from evils of any kind, from death and decrepitude and diseases [&c.]: (TA:) or as being the abode of God. (M, TA.) b2: See also سِلْمٌ, in four places. b3: [As is there stated,] it signifies also Salutation, or greeting; (M, TA;) particularly the salutation of الإِسْلَام [by saying سَلَامٌ عَلَيْكَ or سَلَامٌ عَلَيْكُمْ, expl. above]; (Bd in iv. 96;) a subst. (S, Mgh, Msb, TA) from سَلَّمَ عَلَيْهِ, (Msb,) [i. e.] from التُّسْلِيمُ, (S, Mgh, TA,) like كَلَامٌ from التَّكْلِيمُ. (Mgh. [See 2, third sentence.]) b4: In the saying in the Kur [xxv. 64], وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا [And when the ignorant speak to them, they say, سَلَامًا], this last word signifies تَسَلُّمًا, (Sb, M,) or تَسَلُّمًا مِنْكُمْ [ for نَتَسَلَّمُ مِنْكُمْ تَسَلُّمًا We declare ourselves to be clear, or quit, of you], and مُتَارَكَهً لَلُمْ [ for نُتَارِكُكُمْ مُتَارَكَةً we relinquish you], (Bd,) [and means] there shall be neither good nor evil between us (Sb, M, Bd) and you: it is not the سلام that is used in salutation; for the verse was revealed at Mekkeh, and the Muslims had not then been commanded to salute the believers in a plurality of gods: (Sb, M:) [in iv. 88 of the Kur, which was promulgated afterwards, at ElMedeeneh, is a general command to return a salutation with a better or with the same; but the Sunneh prescribes that the salutation of سَلَامٌ عَلَيْكَ or سَلَامٌ عَلَيْكُمْ when addressed to a Muslim by one not a Muslim is to be returned only by saying وَعَلَيْكَ or وَعَلَيْكُمْ:] or the meaning in xxv. 64 is, they say a right saying, in which they are secure from harming and sinning. (Bd.) Sb asserts that Aboo-Rabee'ah used to say, إِذَا لَقِيتَ فُلَانًا فَقُلْ سَلَامًا, meaning تَسَلُّمًا [for أَتَسَلَّمُ مِنْكَ تَسَلُّمًا, i. e. When thou meetest such a one, say, I declare myself to be clear, or quit, of thee]: and he says that some of them said سَلَامٌ, meaning The case of me and thee is the [case of] being clear, or quit, each of the other; and the [case of] mutual relinquishing. (M.) [It is usual, in the present day, to say, اِفْعَلْ كَذَا وَالسَّلَام, meaning Do thou such a thing, and there will be an end of altercation between us.]

A2: See also سَلِيمٌ.

A3: Also A kind of trees; (S, M, Msb, K;) they assert that they are evergreen; nothing eats them; but the gazelles keep to them, and protect themselves by their shade, but do not hide among them; and they are not great trees, nor of the kind called عِضَاه: (AHn, M:) they are also called ↓ سِلَامٌ; (K;) or this is pl. of سَلَمَةٌ [n. un. of سَلَمٌ], which is of another kind; like as إِكَامٌ is pl. of أَكَمَةٌ: (IB, TA:) n. un. with ة. (S, M.) السَّلَامُ عَلَيْكَ was said to an Arab of the desert; and he replied, الجَثْجَاثُ عَلَيْكَ: and being asked, “ What is this reply? ” he answered, “They are two bitter trees: thou hast put upon me one, so I have put upon thee the other. ” (K.) A4: See also سَلِمٌ, in two places.

سِلَامٌ: see سَلِمٌ, in two places: A2: and the paragraph here next preceding, last sentence but two.

سَلِيمٌ i. q. ↓ سَالِمٌ, (S, M, K,) which means Safe, secure, or free, (Msb,) from evils of any kind; (K, Msb, TA;) applied to a man: (M:) pl. سُلَمَآءُ; (M, K, TA;) in some copies of the K سَلْمَى, like جَرْحَى pl. of جَرِيحٌ; (TA;) [but this is probably its pl. only when it is used in the sense of جَرِيحٌ or the like, as seems to be the case from what follows.] Also, (M,) applied to a heart: (S, M:) بِقَلْبٍ سَلِيمٍ, in the Kur xxvi. 89, means With a heart free from unbelief: (M, TA:) or, divested of corruptness, or unsoundness: (Er-Rághib, TA:) in the Kur xxxvii. 82, some say that it means with a grieving, or sorrowful, heart; from سَلِيمٌ in the sense here next following. (Bd.) b2: Also i. q. لَدِيغٌ [meaning Bitten by a serpent]; (S, M, K;) as also ↓ سَلَامٌ (S, K) and ↓ مَسْلُومٌ: (K:) app., (S,) as implying a good omen, of safety; (S, M;) or because the person is left (مُسْلَمٌ) to that [bane] which is in him: (IAar, S, * M:) and sometimes it is metaphorically used as meaning (tropical:) wounded: (M:) or it means wounded, at the point of death, (M, K,) as some say: (M:) pl. سَلْمَى. (M, and Ham p. 214.) A2: Also, (M, K,) of a horse, (M,) The part, of the hoof, that is between the أَشْعَر [or hair, or extremity of the skin, next the hoof], (M, TA,) or that is between the أَمْعَر [q. v.], (K,) but the former is the right, (TA,) and the interior of the hoof. (M, K, TA.) سَلَامَةٌ [the most usual inf. n. of سَلِمَ]: see سَلَامٌ, in three places.

A2: Also n. un. of سَلَامٌ applied to a kind of trees [described above]. (S, K.) سُلَامَى, a noun of the fem. gender, (Msb,) A certain bone that is in the فِرْسِن [q. v., here meaning foot] of the camel: (S, K:) this is said by A'Obeyd to be the primary signification: (S:) or the سُلَامَى of the camel are the bones of the فُرْسِن [or foot]: (M:) [for] سُلَامَى is used alike as sing. and pl., and sometimes it has also a pl., (S,) which is سُلَامَيَاتٌ: (S, M, K:) or it is a pl. [or rather a coll. gen. n.], of which the sing. [or n. un.] is سُلَامَيَةٌ, signifying the أَنْمَلَة [q. v.] of [any of] the fingers: (IAth, TA:) [but this is a strange explanation:] it is said that the last parts in which مُخّ [here meaning marrow or pulp and the like] remains in a camel when he has become emaciated are the سُلَامَى and eye; and when it has gone from these, he has none remaining: (S:) the pl. سُلَامَيَاتٌ, (S, TA,) or سُلَامَى, (M, Msb,) also signifies the bones of the أَصَابِع, (S, M,) so says Kh, and Zj adds that they are also called the قَصَب, (Msb,) of the hand and of the foot; (M;) [i. e., of the fingers and of the toes; and this seems to be the most common meaning, in relation to a human being; namely, the phalanges of the fingers and of the toes;] that are between every two joints [and what are beyond the extreme joints] of the أَصَابِع: accord. to Lth, the سلامى are the bones of the أَصَابِع [or fingers and toes] and the أَشَاجِع and the أَكَارِع, and are hard and compact bones like كِعَاب [pl. of كَعْبٌ]: (TA: [see the words that I have here left untranslated, for the senses in which they are here used are doubtful:]) accord. to IAar, (M,) certain small bones, of the length of the إِصْبَع [or finger], (M, K,) or nearly so, (M,) or less, (K,) of which there are four, or three, (M,) [or app., five, for the meaning here seems to be the metacarpal and metatarsal bones, to which the terms سُلَامَى and سُلَامَيَاتٌ are sometimes applied, (see أَشْجَعُ and مُشْظٌ,)] in the hand and in the foot, (K,) [i. e.] in each hand and foot: (M:) Ktr says that the سلاميات are the عُرُوق [app. a mistake for عِظَام i. e. bones] of the outer side of the hand and foot: (Msb:) سلامى is also said to signify any small hollow bone: and any bone of a human being: and ISh says that in every horse are six سلاميات [app. in the fore legs and the same in the hind legs; for he seems to mean that the term سلامى is applied to each of the pasternbones and to the coffin-bone; these three corresponding to the phalanges of a human being: see فَصٌّ]: (TA:) it is not allowable to write سلامى otherwise than with what is termed the short alif. (MF, TA.) A2: سُلَامَى, (M, K,) like سُكَّارَى, (K, TA, [in the CK like سَكْرٰى, which is shown to be wrong by a verse cited in the M and TA,]) signifies also The [south, or southerly, wind called] جَنُوب. (M, K.) سَلَامَانٌ A kind of tree, (S, M, K,) growing in soft, or plain, tracts: (M:) Az says, it is like the أَلَآء, which is a tree resembling the myrtle, which changes not in the midst of summer, and which has a produce resembling the head [or ear] of millet (ذُرَة), except that it is smaller than the الآء; tooth-sticks (مَسَاوِيك) are made from it; and its produce is like that of the الآء; and it grows in the sands and the deserts: (TA in art. الأ:) n. un. with ة. (M.) نَمْلُ سُلَيْمَانُ Red ants [lit. the ants of Solomon]. (TA voce أَحْوَى, in art. حو.) سُلَّمٌ A ladder, or a series of stairs or steps, syn. مِرْقَاةٌ, (M, K,) and دَرَجَةٌ, (M,) or مِعْرَاجٌ, (Msb,) upon which one ascends; (S, Mgh;) either of wood or of clay [&c.]: (Mgh:) said by Zj to be so called because it delivers thee (يُسَلِّمُكَ) to the place to which thou desirest to go, (Mgh, TA,) i. e., to some high place, and thou hopest for safety (السَّلَامَة) by means of it: (Er-Rághib, TA:) masc. and fem.; (Lth, M, Mgh;) [app., accord. to Lth and F, generally fem.; for] accord. to Lth, one says, هِىَ السُّلَّمُ and هُوَ السُّلَّمُ; (Mgh;) [and F says,] it is sometimes made masc.: (K:) pl. سَلَالِيمُ (S, Mgh, K) and سَلَالِمُ, (K,) [which latter is the original, for] the ى in سَلَالِيمُ is added by poetic license. (M, TA.) [Hence,] السُّلَّمُ (assumed tropical:) Certain stars, below [those called] العَانَةُ, on the right of them; (K;) as being likened to the سُلَّم [above-mentioned]. (TA.) b2: And The غَرْز [or stirrup of the camel's saddle] (S, K) is sometimes thus called [as being a means of mounting]. (S.) b3: And (tropical:) A means to a thing; (K, TA;) because it leads to another thing like as does the سُلَّم upon which one ascends. (TA.) b4: And السُّلَّمُ is the name of The horse of Zebbán (in the CK Zeiyán) Ibn-Seiyár. (K.) سَالِمٌ: see سَلِيمٌ; and see سَلَامٌ, near the middle of the paragraph. [See also an ex. voce شَاجِبٌ.]

b2: [Hence,] كَلِمَةٌ سَالِمَةُ العَيْنَيْنِ (tropical:) A good word or expression or sentence. (TA.) A2: The saying of J [in the S], (K,) in which he has followed his maternal uncle El-Fárábee, (TA,) that it signifies The portion of skin between the eye and the nose, is a mistake; (IB, K;) and his citation, as an authority, of the verse of 'AbdAllah Ibn-'Omar (K) in which he says, وَجِلْدَةُ بَيْنَ العَيْنِ وَالأَنْفِ سَالِمُ (TA,) is futile: (K:) for, as IB says, Sálim was the son of Ibn-'Omar, who, by reason of his love of him, thus makes him to be as the skin between his eyes and his nose: or, as MF says, the truth is, that the said verse is by Zuheyr, and Ibn-'Omar used it as a proverb: and [SM says], if this be correct, it strengthens the saying of J. (TA.) أَسْلَمُ [More, and most, safe or secure or free from evils of any kind]. You say, هٰذَا أَسْلَمُ مِنْ هٰذَا [This is more safe &c. than this]: and هٰذَا الأَسْلَمُ [This is the most safe &c.]; and هٰذِهِ السُّلْمَى. (Ham p. 214.) A2: And الاسلم [app. الأَسْلَمُ] signifies, like الطفى [i. e. الطَّفْىُ]; The leaves (خُوص) of the دَوْم [or Theban palm]. (Ibn-Beytár, app. from AHn, cited by De Sacy in his Chrest. Arabe, 2nd ed., iii. 480.) الإِسْلَامُ [inf. n. of 4, q. v. b2: It is the general term for The religion of Mohammad: differing from الإِيمَانُ, as shown above: see 4. b3: and hence, for أَهْلُ الإِسْلَامِ, or the like,] The Muslims, collectively. (M in art. بيض, &c.) إِسْلَامِىٌّ [Of, or relating to, الأِسْلَام as meaning the religion of Mohammad. b2: And particularly] A poet of the class next after the مُخَضْرَمُون and next before the مُوَلَّدُون. (Mz 49th نوع.) [See the Preface to the present work, p. ix.] The most celebrated of the poets of this class, it seems, were Jereer, El-Farezdak, El-Akhtal, and Dhu-rRummeh, who were contemporaries, and flourished in the first and second centuries of the Flight. (Mz ubi suprà, and Ibn-Khillikán in art. جَرِير.) b3: لَفْظٌ إِسْلَامِىٌّ A word, or phrase, introduced, or used in a new sense, on the occasion of the promulgation and establishment of the religion of الإِسْلَام, by means of the Kur-án &c. (Mz 20th نوع.) الأُسَيْلِمُ [The vena salvatella;] a certain vein (S, M, K) in the hand, (M,) between the little finger and the finger next to this: (S, K:) it occurs only [thus] in the dim. form. (M.) مُسْلِمٌ act. part. n. of 4 [q. v.]. (Msb.) وَاجْعَلْنَا مُسْلِمِينَ لَكَ, in the Kur ii. 122, means And make both of us self-resigned, or submissive, to Thee: (Bd, Jel:) or, sincere in religion, or without hypocrisy, towards Thee; syn. مُخْلِصَيْنِ: (M, Bd:) and therefore مسلمين is made trans. by means of ل. (M.) b2: [It commonly means One who holds, or professes, the religion of الإِسْلَام.] And one says, ↓ كَأَنَ كَافِرًا ثُمَّ هُوَاليَوْمَ مُسْلَمَةٌ [He was an unbeliever: then, to day, he has become a Muslim]. (M.) مَسْلَمَةٌ: see what next precedes.

المُسَلَّم is said to be used in the sense of ↓ المُسْتَلَم in the saying of El-'Ajjáj, بَيْنَ الصَّفَا وَالكَعْبَةِ المُسَلَّممِ [Between Es-Safà and the Kaabeh of which the Black Stone is touched with the hand, or kissed: see 8]. (M.) مَسْلُومٌ: see سَلِيمٌ. b2: b3: Also A hide, or skin, tanned with [قَرَظ, or leaves of] the سَلَم. (S, M.) أَرْضٌ مَسْلُومَآءُ A land abounding with the trees called سَلَم. (M, K.) b2: Suh says, on the authority of AHn, that مَسْلُومَآءُ is a name for A collection of سَلَم; like مَشْيُوخَآءُ applied to “ many elders, or men advanced in age. ” (TA.) المُسْتَلَم: see المُسَلَّم. b2: مُسْتَلَمُ القَدَمَيْنِ meansA man soft, or tender, in the feet. (TA.)

(س ل م) : (سَلِمَ) مِنْ الْآفَاتِ (وَمِنْهُ) قَوْلُهُ سَلِمَتْ لَهُ الضَّيْعَةُ أَيْ خَلَصَتْ وَبِمَصْدَرِهِ سُمِّيَتْ (سَلَّامَةُ) بِنْتُ مَعْقِلٍ أَمَةُ الْحُتَاتِ بِضَمِّ الْحَاءِ وَالتَّاءَيْنِ بِنُقْطَتَيْنِ مِنْ فَوْقَ وَقِيلَ بِالْبَاءَيْنِ بِنُقْطَةٍ وَالسَّارِقَةُ فِي حَدِيثِ أَبِي الدَّرْدَاءِ (وَبِاسْمِ الْفَاعِلِ) مِنْهُ سُمِّيَ سَالِمُ ابْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ رَاوِي حَدِيثِ رَفْعِ الْيَدَيْنِ (وَبِفَعَّالِ الْمُبَالَغَةِ) سُمِّيَ وَالِدُ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ وَأَبِي نَصْرٍ مُحَمَّدِ بْنِ سَلَّامٍ (وَبِفَعْلَانَ مِنْهُ) سُمِّيَ سَلْمَانُ الْــفَارِسِيُّ وَسَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ قَاضِي الْكُوفَةِ (وَسَلْمَانُ) أَيْضًا حَيٌّ مِنْ الْعَرَبِ إلَيْهِ يُنْسَبُ عُبَيْدَةُ السَّلْمَانِيُّ مِنْ التَّابِعِينَ وَالْمُحَدِّثُونَ عَلَى التَّحْرِيكِ وَأَنْكَرَهُ السِّيرَافِيُّ (وَأَمَّا سُلَيْمَانُ) فَأَعْجَمِيٌّ (وَالسَّلَمُ) بِفَتْحَتَيْنِ مِنْ الْعِضَاهِ (وَبِوَاحِدَتِهِ) سُمِّيَ سَلَمَةُ بْنُ صَخْرٍ الْبَيَاضِيُّ (وَكُنِّيَ) أَبُو سَلَمَةَ زَوْجُ أُمِّ سَلَمَةَ قَبْلَ النَّبِيِّ - عَلَيْهِ السَّلَامُ - وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ (وَقَوْلُهُ) السُّلَّمُ لَا يَدْخُلُ فِي الْبَيْعِ مِنْ غَيْرِ ذِكْرٍ سَوَاءٌ كَانَ مِنْ خَشَبٍ أَوْ مَدَرٍ يَعْنِي: الْمِعْرَاجَ وَهُوَ مَا يُعْرَجُ فِيهِ وَيُرْتَقَى عَلَيْهِ وَقَدْ يُؤَنَّثُ قَالَ اللَّيْثُ يُقَالُ هِيَ السُّلَّمُ وَهُوَ السُّلَّمُ وَالْجَمْع السَّلَالِيمُ قَالَ الزَّجَّاجُ - رَحِمَهُ اللَّهُ - سُمِّيَ بِهَذَا لِأَنَّهُ يُسَلِّمُك إلَى حَيْثُ تُرِيدُ (وَأَسْلَمَ الثَّوْبَ) إلَى الْخَيَّاطِ وَأَسْلَمَ فِي الْبُرِّ أَسْلَفَ مِنْ السَّلَمِ وَأَصْلُهُ أَسْلَمَ الثَّمَنَ فِيهِ فَحُذِفَ وَقَدْ جَاءَ عَلَى الْأَصْلِ (مِنْهُ) قَوْلُهُ إذَا أَسْلَمَ صُوفًا فِي لَبْدٍ أَوْ شَعْرًا فِي مِسْحٍ لَمْ يَجُزْ وَسَلَّمَ إلَيْهِ وَدِيعَتَهُ تَسْلِيمًا (وَأَمَّا قَوْلُهُ) لَا يَتِمُّ الرَّهْنُ حَتَّى يَقُولَ الرَّاهِنُ بَعْدَمَا خَرَجَ مَنْ الدَّارِ سَلَّمْتُكَهَا عَلَى حَذْفِ الْجَارِّ فَسَهْوٌ (وَالسَّلَامُ) اسْمٌ مِنْ التَّسْلِيمِ كَالْكَلَامِ مِنْ التَّكْلِيمِ (وَبِهِ) سُمِّيَ وَالِدُ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَكَذَا سَلَامُ بْنُ مِشْكَمٍ عَنْ الْأَزْهَرِيِّ وَغَيْرِهِ وَهُوَ أَبُو زَيْنَبَ وَكَانَ مِنْ الْيَهُودِ وَيُنْشَدُ لِأَبِي سُفْيَانَ
سَقَانِي فَرَوَانِي كُمَيْتًا مُدَامَةً ... عَلَى ظَمَإٍ مِنِّي سَلَامُ بْنُ مِشْكَمِ
وَأَبُو نَصْرٍ مُحَمَّدُ بْنُ سَلَامٍ وَاسْتَلَمَ الْحَجَرَ تَنَاوَلَهُ بِالْيَدِ أَوْ بِالْقُبْلَةِ أَوْ مَسَحَهُ بِالْكَفِّ مِنْ السَّلِمَةِ بِفَتْحِ السِّينِ وَكَسْرِ اللَّامِ وَهِيَ الْحَجَرُ (وَبِهَا سُمِّيَ) بَنُو سَلِمَةَ بَطْنٌ مِنْ الْأَنْصَارِ.

(سلم) - فيَ الحديث: "ما من آدمي إلا ومَعَه شيطان. قيل: ومَعَك؟
قال: نعم، ولكن الله تَعَالى أَعانَني عليه، فأَسْلَمُ"
وفي رواية: "حتَّى أَسْلَم".
: أي انْقادَ وكَفَّ عن وَسْوَسَتِى. وقيل: دَخَل في الإسْلام، فسَلِمتُ من شَرِّه.

ب ي ن: (الْبَيْنُ) الْفِرَاقُ وَبَابُهُ بَاعَ وَ (بَيْنُونَةً) أَيْضًا. وَالْبَيْنُ الْوَصْلُ وَهُوَ مِنَ الْأَضْدَادِ. وَقُرِئَ « {لَقَدْ تَقَطَّعَ بَيْنُكُمْ} [الأنعام: 94] » بِالرَّفْعِ وَالنَّصْبِ فَالرَّفْعُ عَلَى الْفِعْلِ أَيْ تَقَطَّعَ وَصْلُكُمْ وَالنَّصْبُ عَلَى الْحَذْفِ يُرِيدُ مَا بَيْنَكُمْ. وَ (الْبَوْنُ) الْفَضْلُ وَالْمَزِيَّةُ وَقَدْ (بَانَهُ) مِنْ بَابِ قَالَ وَبَاعَ، وَبَيْنَهُمَا (بَوْنٌ) بِعِيدٌ وَ (بَيْنٌ) بَعِيدٌ، وَالْوَاوُ أَفْصَحُ، فَأَمَّا بِمَعْنَى الْبُعْدِ فَيُقَالُ: إِنَّ بَيْنَهُمَا (بَيْنًا) لَا غَيْرُ. وَ (الْبَيَانُ) الْفَصَاحَةُ وَاللَّسَنُ. وَفِي الْحَدِيثِ: «إِنَّ مِنَ الْبَيَانِ لَسِحْرًا» وَفُلَانٌ (أَبْيَنُ) مِنْ فُلَانٍ أَيْ أَفْصَحُ مِنْهُ وَأَوْضَحُ كَلَامًا. وَ (الْبَيَانُ) أَيْضًا مَا (يَتَبَيَّنُ) بِهِ الشَّيْءُ مِنَ الدَّلَالَةِ وَغَيْرِهَا. وَ (بَانَ) الشَّيْءُ يَبِينُ (بَيَانًا) اتَّضَحَ فَهُوَ (بَيِّنٌ) وَكَذَا (أَبَانَ) الشَّيْءُ فَهُوَ (مُبِينٌ) وَ (أَبَنْتُهُ) أَنَا أَيْ أَوْضَحْتُهُ وَ (اسْتَبَانَ) الشَّيْءُ ظَهَرَ وَ (اسْتَبَنْتُهُ) أَنَا عَرَفْتُهُ وَ (تَبَيَّنَ) الشَّيْءُ ظَهَرَ وَ (تَبَيَّنْتُ) أَنَا، تَتَعَدَّى هَذِهِ الثَّلَاثَةُ وَتَلْزَمُ. وَ (التَّبْيِينُ) الْإِيضَاحُ وَهُوَ أَيْضًا الْوُضُوحُ، وَفِي الْمَثَلِ: قَدْ (بَيَّنَ) الصُّبْحُ لِذِي عَيْنَيْنِ أَيْ تَبَيَّنَ. وَ (التِّبْيَانُ) مَصْدَرٌ وَهُوَ شَاذٌّ لِأَنَّ الْمَصَادِرَ إِنَّمَا تَجِيءُ عَلَى التَّفْعَالِ بِفَتْحِ التَّاءِ كَالتَّذْكَارِ وَالتَّكْرَارِ وَالتَّوْكَافِ وَلَمْ يَجِئْ بِالْكَسْرِ إِلَّا (التِّبْيَانُ) وَالتِّلْقَاءُ. وَضَرَبَهُ (فَأَبَانَ) رَأَسَهُ مِنْ جَسَدِهِ أَيْ فَصَلَهُ فَهُوَ (مُبِينٌ) . وَ (الْمُبَايَنَةُ) الْمُفَارَقَةُ وَ (تَبَايَنَ) الْقَوْمُ تَهَاجَرُوا. وَتَطْلِيقَةٌ (بَائِنَةٌ) وَهِيَ فَاعِلَةٌ بِمَعْنَى مُفَعْوِلَةٍ. وَغُرَابُ (الْبَيْنِ) هُوَ الْأَبْقَعُ، وَقَالَ أَبُو الْغَوْثِ: هُوَ الْأَحْمَرُ الْمِنْقَارِ وَالرِّجْلَيْنِ، فَأَمَّا الْأَسْوَدُ فَهُوَ الْحَاتِمُ فَإِنَّهُ يَحْتِمُ بِالْفِرَاقِ. وَ (بَيْنَ) بِمَعْنَى وَسْطَ تَقُولُ جَلَسَ بَيْنَ الْقَوْمِ كَمَا تَقُولُ جَلَسَ وَسْطَ الْقَوْمِ بِالتَّخْفِيفِ، وَهُوَ ظَرْفٌ فَإِنْ جَعَلْتَهُ اسْمًا أَعْرَبْتَهُ تَقُولُ: لَقَدْ تَقَطَّعَ بَيْنُكُمْ، بِرَفْعِ النُّونِ. وَهَذَا الشَّيْءُ (بَيْنَ بَيْنَ) أَيْ بَيْنَ الْجَيِّدِ وَالرَّدِيءِ. وَ (بَيْنَا) فَعْلَى أُشْبِعَتِ الْفَتْحَةُ فَصَارَتْ أَلِفًا وَ (بَيْنَمَا) زِيدَتْ عَلَيْهِ مَا وَالْمَعْنَى وَاحِدٌ، تَقُولُ: بَيْنَا نَحْنُ نَرْقُبُهُ أَتَانَا، أَيْ أَتَانَا بَيْنَ أَوْقَاتِ رَقْبَتِنَا إِيَّاهُ. وَكَانَ الْأَصْمَعِيُّ يَخْفِضُ بَعْدَ بَيْنَا إِذَا صَلَحَ فِي مَوْضِعِهِ بَيْنَ. وَغَيْرُهُ يَرْفَعُ مَا بَعْدَ بَيْنَا وَبَيْنَمَا عَلَى الِابْتِدَاءِ وَالْخَبَرِ. 

بين: بان الشيء: ظهر واتضح، ومضارعه: يبان في معجم بوشر والمصدر بينونة. ففي ابن حيان (ص78): كان مع بسالته شاعراً محسنا قديم البيوته (البينونة) بمكانه في المصاف في عهد الأمير محمد.
بَيَّن (بالتشديد) وضد، ودقق، واقنع (هلو) وفي معجم الكالا aprovar وهذا هو معنى prouver بالفرنسية (أي أثبت، برهن، أقام الدليل) (نبريجا، فيكتور) لئن هذا هو معنى الفعل بالعربية. وفي معجم لين: بيّنه he proved it ( أي أثبته وحققه وبرهنه).
بيّن حكمه: أظهر سطوته (بوشر).
بَيّن دعوى: دافع عنها (بوشر).
بيّن صورة: صورها ورسمها (بوشر).
بيّن اللفظ: تلفظه بوضوح (بوشر).
باين. باينه من: غايره وخالفه (بوشر). وميز الحق من الباطل ففي كتاب محمد بن الحارث (ص334): كان القاضي شديد المباينة في الحق قليل المداراة فيه.
وباينه به: أظهر وأعلن ففي ابن حيان (ص69و): باين سعيد بن مستنة بخلعان الأمير عبد الله. وفيه (ص69ق): ثم باين آخر ذلك كله بالانتكاث وجاهز بالخلعان.
أبان. يقال أبان عن نفسه: دافع عن نفسه، ففي رياض النفوس (ص73و) في كلامه عن قاض أوقف عن القضاء: أبان عن نفسه وكشف عن الشبه المرفوعة عليه.
تبيّن: توضح، تكشف، ظهر أثره. وتبين من غيره: تميز منه (بوشر).
وتبين: شَفَّ، بان من خلال جسم شفاف (الكالا).
وتبين: ثبت بالدليل (فوك) وفُسِّر (فوك).
وتبين: رأي، أدرك، ميز (معجم الادريسي البكري ص121) وفي المستعيني مادة سندروس: ويقال إن أهل الهند يفرغونه على موتاهم ليتبينوا منهم (مَنْ هُم) في كل وقتٍ.
تباين من: تضاد، تناقض (بوشر).
بَيْن. بين البصرة إلى مكة أي بين البصرة ومكة (معجم أبي الفداء).
بَيْنُهم بالبين، أو بَينُهُم لبين، أو إلى بين، أو مع بين. ذكر هذا في معجم فوك وهو مرادف لقولهم بعضهم لبعض. وبين البينين: بين الاثنين (بوشر).
بانة: بون، مسافة ما بين الشيئين (بوشر).
بينة (أسبانية): عقاب، قصاص (الكالا وفيه pena) .
بيان: توضيح، تبيِين (بوشر) وكانوا إذا كانت الكلمة غير واضحة في مخطوطة ما أعادوا كتابتها على الهامش وأضافوا إليها: بيان.
وبيان: شرح، عرض، تقرير (بوشر) وحجة وثيقة أعلام، مذكرة، عريضة، استرحام، قائمة جرد، جرد، (بوشر، معجم البلاذري) وبرنامج، منهج، خطة عمل (بوشر). ولوحة أو جدول فيه وصف لبلد، أو علم، أو فن (بوشر).
بيان البيت أو بيان المطرح: عنوان البيت، ويقال بيان فقط (بوشر).
بيان مختصر: قائمة الحساب، كشف الحساب، وفي اصطلاح التجار: مجمل السلع الموجودة (بوشر).
بيان الأسعار: قائمة الأسعار (تعريفة) (بوشر).
بيان كتاب: كراس مطبوع للدعاية (بوشر) علم بيان الدفع: جدول مفصل لمجموع الحساب (بوشر).
بَيَانِيّ: مُبَيَّن، موضع (بوشر).
بَيُونِي، (معرب Bayonne) غليون، ضرب من السفن الشراعية الكبرى القديمة (الكالا galeon) .
بَيّنة: شهادة، حجة، دليل، وفي معجم فوك إنها تجمع على بُيُون جمع تكسير.
وبينة: شاهد (فوك) وفي كتاب محمد ابن الحارث (ص238): زدني بينة أي جئني بشاهد آخر.
تباين: تضاد، تناقض (بوشر).
تبيين: توضيح (بوشر).
مباينة. حرف المباينة: حرف اضراب يبطل ما قبله ويثبت ما بعده. فهو يظهر مخالفة ما بعده لما قبله (بوشر).
متباين. متباينون: تابعون لملوك مستقلين. (دي سلان، تاريخ البربر 1: 442).
وعدد متباين (في إصلاح الحساب): عدد لا يحتويه عدد آخر.

بين

1 بَانَ, (M, Mgh, Msb, K,) [aor. ـِ 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. ـِ (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. ـِ (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. ـِ (T, Msb,) inf. n. بَيَانٌ; (T, S, Mgh, K;) and ↓ ابان, (T, S, M, &c.,) inf. n. إِبَانَةٌ; (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. ـِ 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. ـِ inf. n. بَيْنٌ: see بَانَهُ, aor. ـُ inf. n. بَوْنٌ, in art. بون.

A3: See also 2, in two places.2 بيّن, 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 تِلْقَآءٌ, (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 تَبْكَآءٌ and تِمْشَآءٌ, 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 إِطْعَامٌ; (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. إِبَانَةٌ; (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, إِلَّا 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 ↓ 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, (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, intrans., inf. n. إِبَانَةٌ: 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 ابْنَهُ 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, 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 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, intrans.: see 1.

A2: As a trans. verb: see 2, in six places.

بَانٌ a coll. gen. n.: n. un. with ة: see art. بون.

بَيْنٌ 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 لِإِصْلَاحِ 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 إِصْلَاحِ 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 إِلَّا لِلْأَبَاعِرِ إِنَّهَا مِمَّا يُشَتِّتُ جَمْعَهُمْ وَيُقَرِّقُ

إِنَّ 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

إِن لَّمْ يُصَدِّقْهُ رُغَآءُ 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 إِنَّ 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, إِفْسَادُ 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 لِإِصْلَاحِ 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 المَالُ بَيْنَ زَيْدٍ وَعَمْرٍو [The property is between Zeyd and 'Amr]: and هُوَ بَيْنِى وَبَيْنَهُ [He, or it, is between me and him]: (M:) and جَلَسْتُ بَيْنَ القَوْمِ I sat in the middle of [or amidst or among] the company of men: (S, K:) and بَيْنَكُمَا البَعِيرَ فَخُذَاهُ, with البعير in the accus. case, [See between you two the camel, therefore take him], a saying heard by Ks: (Lin art. عند:) and فَسَدَ مَا بَيْنَهُمْ [The state subsisting among them became bad, or marred, or disturbed]: (S and K in art. ميط:) and بَيْنَ الأَيَّامِ (M and K in art. ندر) and فِيمَا بَيْنَ الأَيَّامِ (S and Msb in that art.) [In, or during, the space of (several) days]: and عَوَانٌ بَيْنَ ذٰلِكَ, in the Kur [ii. 63], is an ex. of its being prefixed to a single word supplying the place of more than one; (Mgh, Msb;) the meaning being, Of middle age, between that which has been mentioned; namely, the فَارِض and the بِكْر. (Bd.) Some allow that two words to the former of which بَيْنَ is prefixed may be connected by فَ, citing as an evidence the phrase used by Imra-el-Keys, بَيْنَ الدَّخُولِ فَحَوْمَلِ [as though meaning Between Ed-Dakhool and Howmal]: but to this it has been replied that الدخول is a name applying to several places; so that the phrase [means amidst Ed-Dakhool &c., and] is similar to the saying, المَالُ بَيْنَ القَوْمِ [mentioned above, or جَلَسْتُ بَيْنَ القَوْمِ, also mentioned above]. (Msb.) [You say also, بَيْنَ أَظْهُرِهِمْ, and بَيْنَ ظَهْرَيْهِمْ

&c., meaning In the midst of them. (See art. ظهر.) And بَيْنَ يَدَيْهِ, and بَيْنَ يَدَيْهِمْ, meaning Before him, and before them. بَيْن is also often used absolutely as a noun: thus it is in the Kur lxxxvi. 7, يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ Coming forth from between, or amidst, the spine and the breast-bones: and in xxxvi. 8 of the same, وَجَعَلْنَا مِنْ بَيْنِ أَيْديهِمْ سَدًّا And we have placed before them (lit. between their hands) a barrier.] It is said in the Kur [vi. 94], لَقَدْ تَقَطَّعَ بَيْنُكُمْ, as some read; or بَيْنَكُمْ, as others: (T, S, M:) the former means Verily your union hath become dissevered: (AA, T, S, M:) the latter, that which was between you; (مَا بَيْنَكُمْ, Ibn-Mes'ood, T, S, or الَّذِى كَانَ بَيْنَكُمْ, IAar, T;) or the state wherein ye were, in respect of partnership among you: (Zj, T:) or the state of circumstances, or the bond, or the love, or affection, [formerly subsisting] among you, or between you; or, accord. to Akh, بَيْنَكُمْ, though in the accus. case as to the letter, is in the nom. case as to the place, by reason of the verb, and the adverbial termination is retained only because the word is commonly used as an adv. n.: (M:) AHát disapproved of the latter reading; but wrongly, because what is suppressed accord. to this reading is implied by what precedes in the same verse. (T.) b2: [It is often used as a partitive, or distributive; as also مَا بَيْنَ: for ex.,] you say, هُمْ بَيْنَ حَاذِفٍ وَقَاذِفٍ, (S and TA in art. قذف,) or هُمْ مَا بَيْنَ حَاذفٍ وقاذفٍ, (TA in art. حذف,) i. e. [They are partly, or in part,] beating with the staff, or stick, and [partly, or in part,] pelting with stones; [or some beating &c., and the others pelting &c.] (S and TA, both in art. قذف, and the latter in art. حذف.) [See also an ex. in a verse cited voce خَيْطَةٌ.] b3: هٰذَا بَيْنَ بَيْنَ means This (namely, a thing, S, or a commodity, Msb) is between good and bad: (S, Msb, K:) or of a middling, or middle, sort: (M:) these two words being two nouns made one, and indecl., with fet-h for their terminations, (S, Msb, K,) like خَمْسَةَ عَشَرَ. (Msb.) الهَمْزَةُ المُخَفَّفَةُ [i. e. the hemzeh uttered lightly] is called هَمْزَةٌ بَيْنَ بَيْنَ, (S, M, K, *) i. e. A hemzeh that is between the hemzeh and the soft letter whence is its vowel; (S, M;) or هَمْزَةُ بَيْنِ بَيْنٍ, the first بين with kesreh but without tenween, and the second with tenween, (Sharh Shudhoor edh-Dhahab,) [i. e. the hemzeh &c.:] if it is with fet-h, it is between the hemzeh and the alif, as in سَاَلَ, (S, M,) for سَأَلَ; (M;) if with kesr, it is between the hemzeh and the yé, as in سَيِمَ, (S, M,) for سَئِمَ; (M;) and if with damm, it is between the hemzeh and the wáw, as in لَوُمَ, (S, M,) for لَؤُمَ: (M:) it is never at the beginning of a word, because of its nearness, by reason of feebleness, to the letter that is quiescent, (S, M,) though, notwithstanding this, it is really movent: (S:) it is thus called because it is weak, (Sb, S, M,) not having the power of the hemzeh uttered with its proper sound, nor the clearness of the letter whence is its vowel. (M.) 'Obeyd Ibn-El-Abras says, تَحْمِى حَقِيقَتَنَا وَبَعْ ضُ القَوْمِ يَسْقُطُ بَيْنَ بَيْنَا i. e. [Thou defendest what we ought to defend, or our banner, or standard, while some of the people, or company of men,] fall, one after another, in a state of weakness, not regarded as of any account: (S:) or it is as though he said, between these and these; like a man who enters between two parties in some affair, and falls, or slips, or commits a mistake, and is not honourably mentioned in relation to it: so says Seer: (IB, TA:) or between entering into fight and holding back from it; as when one says, Such a one puts forward a foot, and puts back another. (TA.) b4: ↓ بَيْنَا and ↓ بَيْنَمَا are of the number of inceptive حُرُوف: (M, K:) this is clear if by حروف is meant "words:" that they have become particles, no one says: they are still adv. ns.: (MF, TA:) the former is بَيْنَ with its [final] fet-hah rendered full in sound; and hence the ا; (Mughnee in the section next after that of وا, and K;) [i. e.,] it is of the measure فَعْلَى [or فَعْلَا] from البَيْن, the [final] fet-hah being rendered full in sound, and so becoming ا; and the latter is بَيْنَ with مَا [restrictive of its government] added to it; and both have the same meaning [of While, or whilst]: (S:) or the ا in the former is the restrictive ا; or, as some say, it is a portion of the restrictive ما [in the latter]: (Mughnee ubi suprà:) and these do not exclude بَيْنَ from the category of nouns, but only cut it off from being prefixed to another noun: (MF, TA:) they are substitutes for that to which بَيْنَ would otherwise be prefixed: (Mgh:) some say that these two words are adv. ns. of time, denoting a thing's happening suddenly, or unexpectedly; and they are prefixed to a proposition consisting of a verb and an agent, or an inchoative and enunciative; so that they require a complement to complete the meaning. (TA.) One says, بَيْنَا نَحْنُ كَذٰلِكَ إِذْ حَدَثَ كَذَا [While we were in such a state as that, lo, or there, or then, such a thing happened, or came to pass]: (M, Mgh, * K: *) and بَيْنَمَا نَحْنُ كَذَا [While we were thus]: (Mgh:) and بَيْنَا نَحْنُ نَرْقُبُهُ أَتَانَا [While we were looking, or waiting, for him, he came to us]; (S, M;) a saying of a poet, cited by Sb; (M;) the phrase being elliptical; (S, M;) meaning بَيْنَ أَوْقَاتِ نَحْنُ نَرْقُبُهُ, (M,) i. e., بَيْنَ

أَوْقَاتِ رِقْبَتِنَا إِيَّاهُ [between the times of our looking, or waiting, for him]. (S, M.) As used to put nouns following بَيْنَا in the gen. case when بَيْنَ might properly supply its place; as in the saying (of Aboo-Dhu-eyb, which he thus recited, with kesr, S), بَيْنَا تَعَنُّقِهِ الكُمَاةَ وَرَوْغِهِ يَوْمًا أُتِيحَ لَهُ جَرِىْءٌ سَلْفَعُ [Amid his embracing the courageous armed men, and his guileful eluding, one day a bold, daring man was appointed for him, to slay him]: (S, K:) in [some copies of] the K, تَعَنُّفِهِ; but in the Deewán [of the Hudhalees], تعنّقه: [in the Mughnee, ubi suprà, تَعَانُقِهِ:] the meaning is بَيْنَ تَعَانُقِهِ; the ا being added to give fulness to the sound of the [final] vowel: (TA:) As used to say that the ا is here redundant: (Skr, TA:) others put the nouns following both بَيْنَا and بَيْنَمَا in the nom. case, as the inchoative and enunciative. (Skr, S, K.) Mbr says that when the noun following بينا is a real subst., it is put in the nom. case as an inchoative; but when it is an inf. n., or a noun of the inf. kind, it is put in the gen., and بينا in this instance has the meaning of بَيْنَ: and Ahmad Ibn-Yahyà says the like, but some persons of chaste speech treat the latter kind of noun like the former: after بينما, however, each kind of noun must be in the nom. case. (AA, T.) [See an ex. in a verse cited towards the end of art. اذ.]

بَيْنَا see بَيْنٌ بَيْنَمَا see بَيْنٌ بِينٌ 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 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., إِنَّ 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 الْإِنْسَانَ عَلَّمَهُ الْبَيَانَ 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 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 [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.] أَبْيِنَآءُ (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. أَبْيِنَآءُ (T, M, K) and بُيَنَآءُ 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 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 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 إِلَى أَبَوَيْهِ البَائِنَةَ 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: 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 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; and its fem., with ة: see بَائِنٌ, in three places.

مُبِينٌ 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 [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.)