عفص

1 عَفَصَ الشَّىْءَ, aor. ـِ (K,) inf. n. عَفْصٌ, (TK,) He doubled, folded, or bent, the thing. (K.) Hence عِفَاصُ القَارُورَةِ. (TA.) b2: عَفَصَ القَارُورَةَ, (Fr, S, A, O, Msb, K,) aor. ـِ (Msb, K,) inf. n. عَفْصٌ, (Msb,) He tied, or bound, the عِفَاص (q. v.) upon the flask, or bottle; (S, A, * O, K;) as also ↓ اعفصها: (K:) or he put the عفاص upon the head of the bottle; and so, accord. to some, ↓ the latter also: (Msb:) or ↓ the latter signifies he made for it, or put to it, (جَعَلَ لَهَا,) an عفاص; (Fr, S, O, Msb;) and so, (Fr, O, Msb,) accord. to some, (Msb,) the former also; (Fr, O, Msb;) each having two meanings: (Msb:) and the former, also, he stopped the bottle with a stopper. (A) b3: عَفَصَهُ, aor. ـِ He pulled it out or forth. (K.) And عَفَصْتُ أُذُنَيْهِ I pulled towards me its ears; namely, the ears of a head that I was eating. (Ibn-'Abbád, O.) And IAar allows this verb with س as well as with ص. (TA.) b4: See also 8. b5: عَفَصَ يَدَهُ He twisted his arm, or hand. (O, K.) b6: عَفَصَهُ, (O, K,) aor. ـِ inf. n. عَفْصٌ, (TA,) He weakened, or enervated, him, (أَثْخَنَهُ,) in wrestling. (O, K.) b7: And عَفَصَهَا He compressed her, (Ibn-'Abbád, O, K,) namely, a woman, (Ibn-'Abbád, O,) or his young woman. (K.) 2 عَفَّصَ [عفّص الثَّوْبَ He dyed the garment, or piece of cloth, with عَفْص, or galls. See the pass. part. n., below.]4 اعفص القَارُورَةَ: see 1, in three places.

A2: اعفص الحِبْرَ He put عَفْص [or galls] into the ink. (TA.) 8 اعتفص مِنْهُ حَقَّهُ He took from him his right, or due; (Ibn-'Abbád, O, K;) as also ↓ عَفَصَ. (O, K. *) عَفْصٌ [Galls: and the trees which bear them:] a certain thing well known, (Msb, K,) of which ink is made, (S, O, TA,) and with which one tans; (Msb;) the produce of the tree called بَلُّوط [or oak]: (L, TA:) or applied to the trees [which bear it] and to the fruit [thereof]: (K:) or a certain tree of the kind called بَلُّوط, which [is also the name of a produce of that tree, i. e., of the acorn, (both of which applications are agreeable with modern usage,) like as عَفْصٌ is also the name of another produce thereof, i. e., the gall, or gallnut; for it is said that this tree] bears one year بَلُّوط, and another year عَفْص, (Lth, O, K,) of which ink is made: (CK:) it is not of the growth of the land of the Arabs: (IB, TA:) it is astringent; drying; having the quality of repelling effluent matters; and strengthening flaccid and weak members; (K, TA;) and especially the teeth; (TA;) and when steeped in vinegar, it blackens the hair: (K:) the word is post-classical; (S, O, K;) not of the language of the people of the desert: (S, IF, O, Msb:) or it is Arabic; (AHn, O, K;) and from it is derived ↓ عُفُوصَةٌ, signifying “ a taste in which is astringency and bitterness; ” as also the epithet ↓ عَفِصٌ, applied to a taste. (AHn, O.) عَفَصٌ A twisting in the nose: (O, K:) so they say. (O.) عَفِصٌ A taste (AHn, S, O, Msb) having an astringent quality, (AHn, S, O, Msb, K,) and bitterness, (AHn, O, K,) which render swallowing difficult; (TA;) disagreeable and choking; or disagreeable, with dryness and bitterness; or rough; syn. بَشِعٌ. (TA.) See عَفْصٌ.

عَفْصِىٌّ [app. A seller of عَفْص, or galls. Five relaters of traditions of whom each bore this appellation are mentioned in the TA.]

عِفَاصٌ The receptacle in which is put money or the like that one expends, (A'Obeyd, Az, A, Mgh, O, Msb, K,) or, as some say, in which is the pastor's money or the like that he expends, (TA,) made of skin, or of a piece of rag, or other material. (A'Obeyd, Az, A, * Mgh, O, Msb, K. *) b2: And hence, (A'Obeyd, O, Az, &c.,) The skin with which the head of a flask, or bottle, is covered: (A 'Obeyd, Az, S, A, Mgh, O, Msb, K:) it is said to be its صِمَام [or stopper]; (Az, Mgh, O, Msb;) by Lth; (Az, O, Msb;) but the right explanation is that given by A 'Obeyd: (Az, Msb:) that which enters into its mouth is the صِمَام: (S:) or it has this latter signification also: (A:) or it signifies accord. to El-Ghooree, (Mgh,) or signifies also, (A, K,) the case (غِلَاف [which has app. been misunderstood as meaning the skin cover of the head of a flask or bottle, before mentioned.]) of a flask, or bottle: (A, Mgh, O, K:) but the first is the explanation that is preferred. (Mgh.) [See 1, first signification.) عُفُوصَةٌ in taste, (S,) Astringency (S, K) and bitterness, (K,) which render swallowing difficult: (TA:) a taste in which is astringency and bitterness: derived from عَفْصٌ, q. v. (AHn, O.) [See also عَفِصٌ.]

مُعَفَّصٌ A garment, or piece of cloth, dyed with عَفْص [or galls]. (O, K.) مِعْفَاصٌ A young woman extremely evil in disposition: but the مِعْقَاص (with ق) is more evil than she. (IAar, O, K.)

نَسَا:
بفتح أوله، مقصور، بلفظ عرق النّسا، قال ابن السكيت: هو النسا لهذا العرق ولا يقال عرق النساء، وأنشد غيره:
وأنشب أظفاره في النسا
وأنشد للبيد:
من نسا الناشط إذ ثورته
فأما اسم هذا البلد فهو أعجميّ فيما أحسب، وقال أبو سعد: كان سبب تسميتها بهذا الاسم أن المسلمين لما وردوا خراسان قصدوها فبلغ أهلها فهربوا ولم يتخلف بها غير النساء فلما أتاها المسلمون لم يروا بها
رجلا فقالوا: هؤلاء نساء والنساء لا يقاتلن فننسأ أمرها الآن إلى أن يعود رجالهن، فتركوها ومضوا فسمّوا بذلك نساء، والنسبة الصحيحة إليها نسائيّ وقيل نسويّ أيضا، وكان من الواجب كسر النون: وهي مدينة بخراسان، بينها وبين سرخس يومان، وبينها وبين مرو خمسة أيام، وبين أبيورد يوم، وبين نيسابور ستة أو سبعة، وهي مدينة وبئة جدّا يكثر بها خروج العرق المدينيّ حتى إن الصيف قلّ من ينجو منه من أهلها، وقد خرج منها جماعة من أعيان العلماء، منهم: أبو عبد الرحمن أحمد بن شعيب بن علي بن بحر بن سنان النسائي القاضي الحافظ صاحب كتاب السنن وكان إمام عصره في علم الحديث وسكن مصر وانتشرت تصانيفه بها وهو أحد الأئمة الأعلام، صنّف السنن وغيرها من الكتب، روى عن قتيبة بن سعيد وإسحاق بن إبراهيم بن حبيب بن الشهيد وإسحاق بن شاهين وإسحاق بن منصور الكوسج وإسحاق بن موسى الأنصاري وإبراهيم بن سعيد الجوهري وإبراهيم بن يعقوب الجوزجاني وأحمد بن بكار بن أبي ميمونة وعيسى بن حماد ورغنة والحسن ابن محمد الزعفراني، قدم دمشق فسمع هشام بن عمّار ودحيما وجماعة كثيرة يطول تعدادهم، روى عنه أحمد ابن عمير بن جوصا ومحمد بن جعفر بن ملّاس وأبو القاسم بن أبي العقب وأبو الميمون بن راشد وأبو الحسن بن خذلم وأبو بشر الدولابي وهو من أقرانه وأبو عليّ الحسين بن عليّ الحافظ النياموزي الطبراني وأبو سعيد الأعرابي وأبو جعفر الطحاوي وغيرهم، وسئل عن مولده فقال: أشبه أن يكون سنة 215، وسئل أبو عبد الرحمن النسائي عن اللحن يوجد في الحديث فقال: إن كان شيء تقوله العرب، وإن كان لغة غير قريش فلا تغيّر لأن النبي، صلّى الله عليه وسلّم، كان يكلم الناس بكلامهم، وإن كان مما لا يوجد في لغة العرب فرسول الله، صلّى الله عليه وسلّم، لا يلحن، وسئل أبو عبد الرحمن بدمشق عن فضائل معاوية فقال: معاوية لا يرضى رأسا برأس حتى يفضل، فما زالوا يدفعون في خصيته حتى أخرج من المسجد، قال الدارقطني: فقال: احملوني إلى مكة، فحمل إليها وهو عليل فتوفي بها، وهو مدفون بين الصفا والمروة، وكانت وفاته في شعبان سنة 303، وقال أبو سعيد ابن يونس وأبو جعفر الطحاوي إنه مات بفلسطين في صفر من هذه السنة، وأبو أحمد حميد بن زنجويه واسمه مخلد بن قتيبة بن عبد الله وزنجويه لقب مخلد الأزدي النسوي وهو صاحب كتاب الترغيب وكتاب الأموال، وكان عالما فاضلا، سمع بدمشق هشام بن عمّار، وبمصر عبد الله بن صالح وسعيد بن عفير، وسمع بقيسارية وحمص وبالعراق يزيد بن هارون والنضر بن شميل وأبا نعيم وأبا عاصم النبيل وحج وسمع بمكة، روى عنه البخاري ومسلم وأبو داود والنسائي وأبو زرعة وأبو حاتم الرازيّان وعبد الله بن أحمد بن حنبل وغيرهم، وقال أبو عبد الله محمد بن أحمد البنّاء: نسا مدينة بخراسان. ونسا: مدينة بفارس. ونسا: مدينة بكرمان، وقال الرّهني:
نسا من رساتيق بمّ بكرمان. ونسا: مدينة بهمذان.
وأبرق النساء: في ديار فزارة، وقال الشاعر في الفتوح يمدّ نساء:
فتحنا سمرقند العريضة بالقنا ... شتاء وأوعسنا نؤمّ نساء
فلا تجعلنّا يا قتيبة والذي ... ينام ضحى يوم الحروب سواء

بدو

1 بَدَا, (T, S, M, &c.,) aor. ـْ (S, Msb,) inf. n. بُدُوٌّ (S, M, Msb, K) and بَدْوٌ and بَدَآءٌ (M, K) and بَدَآءَةٌ (K) and بَدًا, (M, on the authority of Sb,) for which last we find, in [some of] the copies of the K, بُدُوٌّ, a repetition, (TA,) or بُدُوْءٌ, (so in other copies of the K,) It appeared; it became apparent, open, manifest, plain, or evident: (T, S, M, Msb, K:) and ↓ تبدّى

[signifies the same; or he showed himself, or it showed itself; (see an ex. in art. جيش, voce جَاشَ, last sentence;) or] he, or it, came in sight, or within sight. (KL.) b2: بَدَا لَهُ فِى الأَمْرِ, (T, M, Msb, K, and Har p. 665,) inf. n. بَدْوٌ (M, K) and بَدًا (M, and so in a copy of the K) and بَدَآءٌ, (T, M, and so in the CK,) or بَدَآءَةٌ and بَدَاةٌ; (as in some copies of the K;) or ↓ بَدَا لَهُ فِى الأَمْرِ بَدَآءٌ, (S, IB,) the last word being in the nom. case because it is the agent; (IB, TA;) An opinion presented itself, or occurred, to him, or arose in his mind, syn. نَشَأَ, (S, K, and Har ubi suprà,) or appeared to him, (M,) [respecting the affair, or case,] different from his first opinion, so that it turned him therefrom: (Har ubi suprà:) or there appeared to him, respecting the affair, or case, what did not appear at first: (Msb:) accord. to Fr, ↓ بَدَا لِى بَدَآءٌ means another opinion appeared to me: accord. to Az, بَدَا لِى بَدًا means my opinion changed from what it was. (TA.) Esh-Shemmàkh says, لَعَلَّكَ وَ المَوْعُودُ حَقٌّ وَفَاؤُهُ بَدَا لَكَ فِى تِلْكَ القَلُوصِ بَدَآءُ [May-be (but it is right that the promise be fulfilled) an opinion different from thy first opinion hath arisen in thy mind respecting that youthful she-camel]. (M, TA.) ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنَنَّهُ, in the Kur [xii.35], means بَدَا وَقَالُوا لَيَسْجُنُنَّهُ ↓ لَهُمْ بَدَآءٌ, [i.e. Then an opinion arose in their minds, after they had seen the signs of his innocence, and they said that they should certainly imprison him,] because ليسجننّه, being a proposition, cannot be the agent: so says Sb. (M.) بَدَا لِلّهِ أَنْ يَقْتُلَهُمْ, occurring in a trad., means (tropical:) God determined that He would slay them: for, as IAth says, بَدَآءٌ signifies the deeming to be right a thing that is known after its having been not known; and this may not be attributed to God: but as is said by Suh, in the R, one may say, [of God,] بَدَا لَهُ أَنْ يَفْعَلَ كَذَا, [properly signifying It occurred to him, or appeared to him, that he should do such a thing,] as meaning (tropical:) He desired to do such a thing; [as also بَدَا لَهُ فِى فِعْلِ كَذَا;] and thus the phrase in the trad., here mentioned, has been explained. (TA.) [One says also, اِفْعَلْ كَذَا مَا بَدَا لَكَ Do thou thus as long as it seems fit to thee: see, a verse of El-Ahmar cited voce جَلَّ.] b3: بَدَا القَوْمُ, (T, S, M, K,) inf. n. بَدْوٌ, (S,) or بَدَآءٌ; (M, K;) [the latter of which is said in the TA to be the right;] or بَدَا إِلَى البَادِيَةِ, inf. n. بَدَاوَةٌ and بِدَاوَةٌ; (Msb;) The people, or company of men, went forth to the بَادِيَة [or desert]: (M, Msb, K:) or, the former, went forth to their بَادِيَة: (S:) or went forth from the region, or district, of towns or villages or of cultivated land, to the pasturingplaces in the deserts: (T:) [ISd says,] بَدْوٌ may be used as meaning بِدَاوَةٌ, which is the contr. of حِضَارَةٌ: (M:) [J says,] بَدَاوَةٌ and بِدَاوَةٌ signify the dwelling, or abiding, in the بَادِيَة [or desert]; the contr. of حِضَارَةٌ: but Th says, I know not بَدَاوَةٌ, with fet-h, except on the authority of Az alone: (S:) As says that بداوة and حضارة are with kesr to the ب and fet-h to the ح; but Az says the reverse, i. e. with fet-h to the ب and kesr to the ح: (T:) both are also explained as signifying the going forth to the بَادِيَة: and some mention بُدَاوَةٌ, with damm; but this is not known: (TA:) ↓ تبدّى like wise signifies he went forth from the constant sources of water to the places where herbage was to be sought [in the desert]; (T;) or he dwelt, or abode, in the بَادِيَة. (S, K.) It is said in a trad., مَنْ بَدَا جَفَا, i. e. He who abides in the desert becomes rude, rough, coarse, or uncivil, like the desert-Arabs. (S.) And in another, كَانَ يَبْدُو إِلَى هٰذِهِ التِّلَاعِ [He used to go forth to these water-courses in the desert, or these high grounds, or low grounds, &c.]. (TA.)b4: [Hence,] بَدَا He voided his excrement, or ordure; (M, K;) as also ↓ ابدى (T, K) [and ابدأ]: because he who does so goes forth from the tents or houses into the open country. (T.) A2: بَدَانِى بِكَذَا, aor. ـْ is like بَدَأَنِى [i. e. He began with me by doing such a thing]. (M, TA.) A3: بَدِيَتِ الأَرْضُ The land produced, or abounded with, بَدَاة, i. e. truffles: (K, * TA:) or had in it truffles. (TK.) b2: And The land had in it بَدَاة, meaning dust, or earth. (K, * TK.) 2 بدّى, inf. n. تَبْدِيَةٌ, He showed, or made apparent, a want that occurred, or presented itself, to him. (TA.) [See بدَآءَةٌ.] b2: He sent forth a horse [or beast] to the place of pasture [app. in the بَادِيَة, or desert]. (TA, from a trad.) 3 مُبَادَاةٌ The going, or coming, out, or forth, in the field, to encounter another in battle, or war. (TA.) b2: And [more commonly] The showing open enmity, or hostility, with any one: (KL, TA:) [a meaning more fully expressed by the phrase مُبَادَاةٌ بِالعَدَاوَةِ: for you say,] بَادَى بِالعَدَاوَةِ He showed open enmity, or hostility, [with another;] syn. جَاهَرَ بِهَا; (S, K; *) as also ↓ تبادى: (K:) or you say, بالعدواة ↓ تبادوا they showed open enmity, or hostility, one with another; syn. تَجَاهَرُوا بِهَا. (S.) You say also, بادى النَّاسَ بِأَمْرِهِ He showed, or revealed, to the people, or to men, his affair, or case. (TA.) [Thus, باداهُ بِالأَمْرِ and لَهُ الأَمْرَ ↓ ابدى signify the same; i. e. He showed, or revealed, to him the affair, or case.]

b3: And بادى بَيْنَهُمَا He measured, or compared, them both together, each with the other. (A, TA.) 4 ابداهُ He made it apparent, open, manifest, plain, or evident; he showed, exhibited, manifested, evinced, discovered, or revealed, it; (S, M, Msb, K;) and it has been said [correctly, as will be seen below,] that ابدى عَنْهُ signifies the same. (MF, TA.) It is said in a trad., مَنْ يُبْدِ لَنَا صَفْحَتَهُ نَقَمَ عَلَيْهِ كِتَابُ اللّٰهِ, i. e. (tropical:) Whoso showeth, or revealeth, to us his deed [or crime] which he was concealing, [the book of God shall execute vengeance upon him, meaning] we will inflict upon him the punishment ordained by the book of God. (TA.) ابدى لَهُ صَفْحَتَهُ also means (tropical:) He showed open enmity, or hostility, with him. (A and TA in art. صفح.) And ابدى عَنْ قَعْرِهِ, said of water, means It showed its bottom, by reason of its clearness. (L in art. مكد.) See also 3. b2: أَبْدَيْتَ فِى مَنْطِقِكَ Thou deviatedst, or hast deviated, from the right way in thy speech. (S.) b3: See also 1.5 تبدّى: see 1, in two places.

A2: In the common dial. of the people of El-Yemen, it signifies He ate the morning-meal; syn. تَغَدَّى. (TA.) 6 تبادى: see 3, in two places. b2: Also He affected to be like, or imitated, the people of the بَادِيَة [or desert]. (S, K.) بَدٍ: see بَدْوٌ, in two places.

بَدًا The excrement from the anus (M, K *) of a man. (M.) [And بَدَآءٌ, from أَبْدَأَ, signifies the same.] b2: A joint (مَفْصِل) of a man; (AA, M, K;) as also بَدْءٌ: (AA, M:) pl. أَبْدَآءٌ. (AA, M, K.) A2: بَدَا for بَدًا: see بَدْوٌ, in two places.

بَدْوٌ: see بَادِيَةٌ: A2: and see also بَادٍ.

A3: Also The first of a thing; originally [بَدْءٌ,] with hemzeh: (Har p. 583:) and ↓ بَدِىٌّ, also, [originally بَدِىْءٌ,] signifies the first: (TA:) [and ↓ بَدٍ and ↓ بَدَا, the latter for بَدًا, are used for بَدْءٍ.

Hence,] one says, ↓ اِفْعَلْ ذٰلِكَ بَادِى بَدٍ, (S,) or بَادِىَ بَدٍ, (M, K,) and ↓ بَادِى بَدِى, (Fr, S, M,) or بَادِىَ بَدِى, (as in some copies of the K,) or ↓ بادى بَدِىٍ, (as in other copies of the K and in the TA,) and ↓ بَادَىَ بَدًا, (M, K,) mentioned by Sb, who says that it is without tenween, though analogy does not forbid its being with tenween, (M,) meaning Do thou that first; (S, TA;) or, the first thing: (Fr, TA:) originally [بَادِئَ بَدْءٍ, &c.,] with hemz. (S, K. [See بَدْءٌ.]) Hence also the phrase, ↓ الحَمْدُلِلٰهِ بَدِيًّا [Praise be to God in the first place]. (TA.) بَدِي for بَدٍ: see بَدْوٌ.

بَدَاةٌ: see بَدَآءٌ: b2: and see also بَادِيَةٌ.

A2: Also, (K, TA,) like قَطَاةٌ, (TA, [but in the CK بَدْأَة, q. v.,]) Truffles; syn. كَمْأَةٌ. (K.) b2: And Dust, or earth. (K.) بَدْوَةٌ Either side of a valley. (AHn, M, K.) بَدَوِىٌّ [Of, or belonging to, or relating to, the بَدْو, or desert: and, used as a subst., a man, and particularly an Arab, of the desert:] a rel. n. from بَدْوٌ, (S, M, K,) extr. [with respect to rule], (M, K,) for by rule it should be بَدْوِىٌّ; (ElTebreezee, TA;) or it is an irregular rel. n. from بَادِيَةٌ: (Msb:) and ↓ بَدَاوِىٌّ and ↓ بِدَاوِىٌّ are similar rel. ns., (M, K,) from بَدَاوَةٌ and بِدَاوَةٌ, as syn. with بَدْوٌ and بَادِيَةٌ, agreeably with rule; or the former of these two may be a rel. n. from بَدْوٌ and بَادِيَةٌ, and therefore extr. [with respect to rule]; but it is said that when a rel. n. may be regarded as regular or irregular, it is more proper to regard it as regular; (M;) or the former is a rel. n. signifying of, or belonging to, or relating to, البَدَاوَة as meaning the dwelling, or abiding, in the desert, (S, TA,) accord. to the opinion of Az; and the latter is a rel. n. from البِدَاوَة accord. to the opinion of As and others; and is held by Th to be the chaste form: (TA:) but بَدَوِىٌّ is the only one of these rel. ns. that is known to the common people: (M:) it is opposed to a townsman or villager. (TA.) [The pl. is بَدَاوَى, and vulg. بِدْوَانٌ. See also بَادٍ, often applied to a man as syn. with بَدَوِىٌّ.]

بَدَوَاتٌ: see بَدَآءٌ, in three places.

بَدَآءٌ [An opinion that occurs to one, or arises in the mind; and particularly one that is different from a former opinion;] a subst. from بَدَا in the phrase بَدَا لَهُ فِى الأَمْرِ. (Msb.) See 1, in four places. One says also, ↓ هُوَ ذُو بَدَوَاتٍ He is one who has various opinions occurring to him, or arising in his mind, (IDrd, S, * K, * and Har p. 665,) of which he chooses some and rejects others: (IDrd, TA:) it is said in praise, (IDrd, TA, and Kzz in Har ubi suprà,) and sometimes in dispraise: (Kzz in Har ubi suprà:) بَدَوَاتٌ is pl. of ↓ بَداةٌ, [which is therefore syn. with بَدَآءٌ,] like as قَطَوَاتٌ is pl. of قَطَاةٌ. (IDrd, TA, and Har ubi supra.) One says likewise ↓ أَبُو البَدَوَاتِ, meaning The father [i. e. originator] of opinions that present themselves to him. (IDrd, TA.) and ↓ السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ (S, [in which the context indicates it to mean The Sultán is characterized by deviations from the right way:] but accord. to SM, it is) a trad., meaning the Sultán ceases not to have some new opinion presenting itself to him. (TA.) بِدَآءٌ, in the common dial. of the people of ElYemen, signifies The morning-meal; syn. غَدَآءٌ. (TA.) بَدِىٌ: see بَادِيَةٌ: b2: and see بَدْوٌ, in three places. b3: Also, [or بِئْرٌ بَدِىٌّ,] originally بَدِىْءٌ, q. v. in art. بدأ, (TA,) A well: (T:) or a well that is not ancient: (TA:) pl. بُودَانٌ, formed by transposition from بُدْيَانٌ. (T.) بَدَآءَةٌ What appears, or becomes apparent, of wants, or needful things: pl. بَدَاآتٌ; for which one may also say, بَدَاوَاتٌ. (T.) These two pls. also signify Wants that appear, or become apparent, to one. (TA.) [The latter of them is likewise pl. of what next follows.]

بَدَاوَةٌ and بِدَاوَةٌ: see بَادِيَةٌ. b2: The former also signifies The first that appears, or becomes apparent, of a thing. (Lh, M, K.) [See بَدَآءَةٌ.]

بَدَاوِىٌّ and بِدَاوِىٌّ: see بَدَوِىٌّ.

بَادٍ Appearing, or apparent; or becoming, or being, apparent, open, manifest, plain, or evident. (Msb.) [Hence,] بَادِىَ الرَّأْىِ At the [first] appearance of opinion; (Fr, Lh, M;) or according to the appearance of opinion; (Zj, S, K; *) which may mean either insincerely or inconsiderately: (Zj, TA:) so in the Kur xi. 29; (Zj, S;) where only AA read it with hemz: (TA:) if with hemz, it is from بَدَأْتُ, and means at first thought, or on the first opinion. (S; and Lh in M, art. بدأ: see بَدْءٌ.) For بَادِى بَدٍ, or بَادِىَ بَدٍ, and بَادِى بَدِى, &c., see بَدْوٌ, in four places. b2: بَادِى

بَدِى is sometimes used as a name for Calamity, or misfortune: it consists of two nouns made one, like مَعْدِىْ كَرِبَ. (S.) b3: بَادٍ also signifies A man going forth to the بَادِيَة [or desert]: (M, * Msb, K, * TA:) or one who is in the بَادِيَة, dwelling in the tents, and not remaining in his place: (TA:) pl. بَادُونَ and بُدًّا [in the TA erroneously said to be بُدًى like هُدًى] and بُدَّآءٌ: (M, K:) and ↓ بَدْوٌ is a quasi-pl. n. of بَادٍ; (M, TA;) or is for أَهْلُ بَدْوٍ, meaning people who go forth to the desert; (M;) or it means dwellers in the desert, or people of the desert: (MF:) ↓ بَادِيَةٌ also signifies the same as بَادُونَ, i. e. people migrating from the constant sources of water, and going forth to the desert, seeking the vicinity of herbage; contr. of حَاضِرَةٌ; and بَوَادِى [or بَوَادٍ] is pl. of بَادِيَةٌ. (T.) بَادَاةٌ: see what next follows.

بَادِيَةٌ (T, S, &c.) A desert; so called because of its being open, or uncovered; (TA;) contr. of حَضَرٌ; (M, K;) as also ↓ بَدْوٌ, (S, * M, Msb, K,) and ↓ بَادَاةٌ, (M, K,) or ↓ بَدَاةٌ, (TA, [thought by SM to be the correct form because found by him in the M, in which I find باداة,]) and ↓ بَدِىٌّ, said to be used as syn. with بَادِيَةٌ in a verse of Lebeed cited among the exs. of the preposition بِ, p. 142, (TA,) and ↓ بدَاوَةٌ (M, K) and ↓ بِدَاوَةٌ; (M;) [of which the last two and the second (namely, بَدْوٌ,) seem to be originally inf. ns.; see 1:] or a land in which are no towns or villages or cultivated soil: (Lth, T:) or the places to which people migrate from the constant sources of water, when they go forth to the desert, seeking the vicinity of herbage; also termed مَبَادٍ, which is syn. with مَنَاجِعُ, contr. of مَحَاضِرُ, and pl. of ↓ مَبْدًى, (T,) this last signifying the contr. of مَحْضَرٌ: (S:) the pl. of بَادِيَةٌ is بَوَادٍ. (T, Msb.) b2: See also بَادٍ.

مَبْدًى: pl. مَبَادٍ: see بَادِيَةٌ.

رَكِىٌّ مُبْدٍ Wells showing their water; having it uncovered by dust or earth; contr. of رَكِىٌ غَامِدٌ. (A in art. غمد.)