حصد

1 حَصَدَ, (S, A, Mgh, &c.,) aor. ـُ and حَصِدَ, inf. n. حَصْدٌ (S, Mgh, Msb, K) and حَصَادٌ (Lh, Mgh, K) and حِصَادٌ, (Lh, K,) He reaped, or cut (A, Mgh, K) with the مِنْجَل, (K,) seed-produce, (S, A, Mgh, Msb, K,) and plants, or herbage; (S, * K;) originally used in relation to seed-produce; (TA;) as also ↓ احتصد. (K.) b2: [Hence,] حَصَدَهُمْ بِالسَّيْفِ (tropical:) [He reaped, or mowed, them down with the sword]: (A:) he slew them: or he exerted his utmost power or ability, or exceeded the ordinary bounds, in slaying them: (TA:) he exterminated them [with the sword]. (Msb, TA.) b3: And مَنْ زَرَعَ الشَّرَّ حَصَدَ النَّدَامَةَ (tropical:) [He who sows evil reaps repentance]. (A.) A2: حَصِدَ, (L,) [aor. ـَ inf. n. حَصَدٌ, (L, K,) It (a rope, and a bow-string,) was, or became, strongly twisted, and firmly, or compactly, made; (L, K; *) as also ↓ استحصد: (S, * A, L, K: *) and it (a coat of mail) was, or became, [close in its rings, (see حَصِدَ,) and] firm, and compactly made. (L, K. *) 4 احصد It (seed-produce) attained to the proper time for its being reaped; as also ↓ استحصد: (S, Mgh, Msb, K:) or the latter, (assumed tropical:) it. invited the act of reaping. (TA.) A2: He twisted a rope (S, K) firmly. (TA.) b2: [He made firm, in a general sense. (Golius as from the KL; but not in my copy of that work.)]8 إِحْتَصَدَ see 1.10 إِسْتَحْصَدَ see 4: A2: and see also 1. b2: [Hence,] (assumed tropical:) It (the affair, or state, of a people) became established, or settled, firmly, soundly, thoroughly, or well. (TA.) b3: It (a people, or party) collected together, or assembled, and rendered mutual aid. (S, K.) b4: He was, or became, angry: (K:) or violently angry. (TA.) حَصَدٌ: see حَصِيدٌ.

حَبْلٌ حَصِدٌ and ↓ مُحْصَدٌ (S, K) and ↓ أَحْصَدُ and ↓ مُسْتَحْصِدٌ (K) A rope strongly twisted, and firmly, or compactly, made: (S, K:) and وَتَرٌ

أَحْصَدُ a bow-string strongly twisted: (TA:) and ↓ دِرْعٌ حَصْدَآءُ a coat of mail close in its rings, compact and strong. (L, K.) حَصَادٌ The time, or season, of reaping; as also ↓ حِصَادٌ. (K, TA. [In the CK, each is erroneously made to be with ة.]) One says, [also, using each as an inf. n.,] هٰذَا زَمَنُ الحَصَادِ, (S, A,) or أَوَانُ الحَصَادِ, (Msb,) and ↓ الحِصَادِ, (S, Msb,) [This is the time, or season, of reaping: for] both are also inf. ns. of حَصَدَ in the first of the senses explained above. (Lh, K.) A2: See also حَصِيدٌ. b2: Also What remains upon the ground, of seed-produce, among the lower parts of the stalks of that which has been reaped; and so حَصَائِدُ, pl. of ↓ حَصِيدٌ and ↓ حَصِيدَةٌ. (Mgh.) b3: And What falls off, and becomes scattered, of seeds of wild leguminous plants when they dry up. (L.) b4: And The fruit, or produce, of any tree. (L.) حِصَادٌ: see حَصَادٌ, in two places.

حَصِيدٌ Reaped seed-produce; (S, A, Mgh, Msb, K;) as also ↓ حَصِيَدةٌ (S, Mgh, K) and ↓ مَحْصُودٌ and ↓ حَصَدٌ (S, Msb, K) and ↓ حَصَادٌ, which last is originally an inf. n.: (Mgh:) pl. of the first, (A, Mgh,) and of the second, (Mgh,) حَصَائِدُ. (A, Mgh.) And حَبُّ الحَصِيدِ [see Kur l. 9] Grain that is reaped: (L:) grain of wheat and of barley and of anything that is reaped; as though for حَبُّ النَّبْتِ الحَصِيدِ: (Zj:) or grain of reaped wheat. (Lth.) b2: See also حَصَادٌ. b3: It is also said to signify Seed-produce torn up and carried away by the wind. (L.) b4: Also (assumed tropical:) Slain [or mowed down] with the sword, like seed-produce reaped. (Jel in xxi. 15.) b5: حَصَائِدُ أَلْسِنَتِهِمْ, occurring in a trad., means (tropical:) The words that their tongues utter, and [as it were] cut off, against others; (S, A, * L;) being words wherein is no good: the tongue being likened to a reapinghook; and the words that it utters, to reaped seed-produce: حصائد, here, is pl. of ↓ حَصِيدَةٌ. (L.) b6: See also what next follows.

حَصِيدَةٌ: see حَصِيدٌ, in two places: b2: and حَصَادٌ. b3: Also The lower parts of seed-produce, which the reaping-hook does not reach.. (K.) b4: Also A place of seed-produce: (K:) or ↓ حَصِيدٌ has this signification; such a place being so called because it is reaped: حَصِيدَةٌ, accord. to Az, signifies a field of which all the produce has been reaped: the pl. is حَصَائِدُ. (L.) b5: A place of reaping. (Msb.) حَاصِدٌ A reaper: pl. حَصَدَةٌ and حُصَّادٌ. (K.) أَحْصَدُ; fem. حَصْدَآءُ: see حَصِدٌ, in three places. b2: Also شَجَرَةٌ حَصْدَآءُ A tree abounding with leaves [and therefore compact]. (K.) مُحْصَدٌ: see حَصِدٌ. b2: [Hence,] مُحْصَدُ الرَّأْىِ (tropical:) A man whose judgment, or opinion, is well, or rightly, directed, (S, K,) and sound, or firm. (TA.) A2: What has dried up while standing [of seed-produce]. (K.) مُحْصِدٌ Seed-produce that has attained to the proper time, or season, for its being reaped; as also ↓ مُسْتَحْصِدٌ. (Mgh, Msb.) مِحْصَدٌ A reaping-hook, syn. مِنْجَلٌ, (S, K,) with which seed-produce is cut. (TA.) مَحْصُودٌ: see حَصِيدٌ.

مُسْتَحْصِدٌ: see مُحْصِدُ: A2: and see حَصِدٌ. b2: [Hence,] رَأْىٌ مُسْتَحْصِدٌ (tropical:) Sound, or firm, judgment or opinion. (TA.)

خَيبرُ:
الموضع المذكور في غزاة النبي، صلى الله عليه وسلم، وهي ناحية على ثمانية برد من المدينة لمن يريد الشام، يطلق هذا الاسم على الولاية وتشتمل هذه الولاية على سبعة حصون ومزارع ونخل كثير، وأسماء حصونها: حصن ناعم وعنده قتل مسعود بن مسلمة ألقيت عليه رحى، والقموص حصن أبي الحقيق، وحصن الشّقّ، وحصن النّطاة، وحصن السّلالم، وحصن الوطيح، وحصن الكتيبة، وأما لفظ خيبر فهو بلسان اليهود الحصن، ولكون هذه البقعة تشتمل على هذه الحصون سمّيت خيابر، وقد فتحها النبي، صلى الله عليه وسلم، كلها في سنة سبع للهجرة وقيل سنة ثمان، وقال محمد بن موسى الخوارزمي: غزاها النبي صلى الله عليه وسلم، حين
مضى ست سنين وثلاثة أشهر وأحد وعشرون يوما للهجرة، وقال أحمد بن جابر: فتحت خيبر في سنة سبع عنوة، نازلهم رسول الله، صلى الله عليه وسلم، قريبا من شهر ثم صالحوه على حقن دمائهم وترك الذرّية على أن يخلّوا بين المسلمين وبين الأرض والصفراء والبيضاء والبزّة إلا ما كان منها على الأجساد وأن لا يكتموه شيئا ثم قالوا: يا رسول الله إن لنا بالعمارة والقيام على النخل علما فأقرّنا، فأقرّهم وعاملهم على الشطر من التمر والحب، وقال:
أقرّكم ما أقرّكم الله، فلما كانت خلافة عمر بن الخطاب، رضي الله عنه، ظهر فيهم الزنا وتعبّثوا بالمسلمين فأجلاهم إلى الشام وقسم خيبر بين من كان له فيها سهم من المسلمين وجعل لأزواج النبي صلى الله عليه وسلم، فيها نصيبا وقال: أيّتكنّ شاءت أخذت الثمرة وأيتكن شاءت أخذت الضيعة فكانت لها ولعقبها، وإنما فعل عمر، رضي الله عنه، ذلك لأنه سمع أن النبي، صلى الله عليه وسلم، قال: لا يجتمع دينان في جزيرة العرب، فأجلاهم، وقسم النبي، صلى الله عليه وسلم، خيبر لما فتحها على ستة وثلاثين سهما وجعل كل سهم مائة سهم فعزل نصفها لنوائبه وما ينزل به وقسم الباقي بين المسلمين، فكان سهم رسول الله، صلى الله عليه وسلم، مما قسم الشق والنطاة وما حيز معهما، وكان فيما وقف على المسلمين الكتيبة وسلالم، وهي حصون خيبر، ودفعها إلى اليهود على النصف مما أخرجت فلم تزل على ذلك حياة رسول الله، صلى الله عليه وسلم، وأبي بكر، رضي الله عنه، فلما كان عمر، رضي الله عنه، وكثر المال في أيدي المسلمين وقووا على عمارة الأرض وسمع أن النبي، صلى الله عليه وسلم، قال في مرض موته: لا يجتمع دينان في جزيرة العرب، فأجلى اليهود إلى الشام وقسم الأموال بين المسلمين، وكان رسول الله، صلى الله عليه وسلم، بعث عبد الله بن رواحة إلى أهل خيبر ليخرص عليهم فقال: إن شئتم خرصت وخيّرتكم وإن شئتم خرصتم وخيرتموني، فأعجبهم ذلك وقالوا: هذا هو العدل، هذا هو القسط وبه قامت السموات والأرض، وذكر أبو القاسم الزجاجي أنها سمّيت بخيبر بن قانية بن مهلائيل بن إرم بن عبل، وعبيل أخو عاد بن عوض بن إرم بن سام بن نوح، عليه السلام، وهو عم الرّبذة وزرود والشّقرة بنات يثرب وكان أول من نزل هذا الموضع، وخيبر موصوفة بالحمّى، قال شاعر:
كأنّ به، إذ جئته، خيبريّة ... يعود عليه وردها وملالها
وقدم أعرابيّ خيبر بعياله فقال:
قلت لحمّى خيبر: استعدّي! ... هاك عيالي فاجهدي وجدّي
وباكري بصالب وورد، ... أعانك الله على ذا الجند
فحمّ ومات وبقي عياله، واشتهر بالنسبة إليها جماعة، منهم: ابن القاهر الخيبري اللخمي الدمشقي، ولا أدري أهو اسم جده أم نسبه إلى هذا الموضع، روى عنه أبو القاسم الطبراني، ومات بعد سنة 559، وقال الأخنس بن شهاب:
فلابنة حطّان بن قيس منازل ... كما نمّق العنوان في الرّقّ كاتب
ظللت بها أعرى وأشعر سخنة ... كما اعتاد محموما بخيبر صالب
وهي أيضا موصوفة بكثرة النخل والتمر، قال حسان ابن ثابت:
أتفخر بالكتّان لمّا لبسته، ... وقد تلبس الأنباط ريطا مقصّرا
فلا تك كالعاوي، فأقبل نحره، ... ولم تخشه سهما من النّبل مضمرا
فإنّا، ومن يهدي القصائد نحونا، ... كمستبضع تمرا إلى أرض خيبرا

لَوْلَا
:) ! لَوْلَا: قالَ الجَوْهري: مُرَكَّبةٌ مِن مَعْنى أَنْ ولَوْ، وَذَلِكَ أنَّ لَوْلَا تَمْنَعُ الثَّانِي مِن أَجْلِ وُجُودِ الأوَّلِ تقولُ: لَوْلَا زَيْدٌ لهَلكَ عَمْرو، أَي امْتَنَعَ وُقُوعُ الهَلاكِ مِن أجْلِ وُجُودِ زَيْد هُنَاكَ.
قَالَ ابنُ برِّي: ظاهِرُ كلامِ الجَوْهرِي يَقْضِي بأَنَّ لَوْلَا مُركَّبَةٌ مِن أَن المَفْتوحَة وَلَو، لأَنَّ لَو للامْتِناعِ وأنْ للوُجُودِ، فجَعَلَ لَوْلَا حَرْفَ امْتِناعٍ لوُجُودٍ، انتَهَى.
وَقَالَ المبرِّدُ: لَوْلَا تَمْنَعُ الشيءَ مِن أَجْلِ وُقُوعِ غيرِهِ.
وَقَالَ ابنُ كَيْسان: المَكْنِيُّ بَعْدَ لَوْلا لَهُ وَجْهان: إنْ شِئْتَ جِئْتَ بمَكْني المَرْفوع فقلْتَ لَوْلا هُوَ {ولَوْلا هُمْ ولَوْلا هِيَ ولَوْلا أَنْتَ، وإنْ شِئْتَ وصلْتَ المَكْنيَّ بهَا فَكَانَ كمَكْنِيِّ الخَفْضِ، والبَصْريّون يقولونَ: هُوَ خَفْض، والفرَّاء يقولُ. وَإِن كانَ فِي لَفْظِ الخَفْضِ فَهُوَ فِي مَوْضِعِ الرَّفْع، قالَ: وَهُوَ أَقْيَسُ القَوْلَيْن، تَقول:} لَوْلاكَ مَا قُمْتُ {ولَوْلايَ} ولَوْلاهُ {ولَوْلاهَا} ولَوْلاهُم، والأجْودُ لَوْلا أَنْتَ كَمَا قَالَ، عزَّ وجلَّ: {لَوْلَا أَنْتُم لكُنَّا مُؤْمِنِين} ؛ وَقَالَ الشاعرُ:
ومَنْزلِةٍ لَوْلايَ طِحْتَ كَمَا هَوَى
بأَجْرامِه مِن قُنَّةِ النِّيقِ مُنْهَويوأَنْشَدَ الفرَّاء:
أَيَطْمَعُ فِينا مَنْ أَراقَ دِماءَنا
! ولَوْلاهُ لَمْ يَعْرِضْ لأَحْسابِنا حَسَنْورَوَى المُنْذري عَن ثَعْلب قالَ: لَوْلا إِذا وَلِيَتِ الأسْماء كانتْ جَزَاء وَإِذا وَلِيَتِ الأفْعالَ كانتْ اسْتِفْهاماً.
وَفِي البصائِرِ للمصنِّفِ: لَوْلا على أرْبَعَةِ أَوْجُهٍ:
(أَحَدُها:) أَن تَدْخُلَ على جملتين اسْمِيَّةٍ ففعْلِيَّةٍ لرَبْطِ امْتِناعِ الثَّانِيَةِ بوُجُودِ الأُولى، نَحْو: لَوْلا زَيْد لأَكْرَمْتكَ، أَي لَوْلا زَيْدٌ مَوْجودٌ وأَمَّا الحديثُ: (لَوْلاَ أَنْ أَشقَّ على أُمَّتي لأَمَرْتَهم بالسّواكِ عنْدَ كلِّ صلاةٍ) ، فالتَّقْدير: لَوْلا مَخافَة أَنْ أَشقَّ لأَمَرْتَهم أَمْرَ إيجابٍ وإلاَّ لانْعَكَس مَعْناهُ إِذا المُمْتَنِع المَشَقَّة والمَوْجُودُ الأَمْر.
(الثَّاني:) تكونُ للتَّحْضيضِ والعَرض فتَخْتَص بالمُضارِعِ أَو مَا فِي تأْوِيلِه نَحْو: {لَوْلا تَسْتَغْفرونَ الله} ، و {لَوْلا أَخَّرْتَني إِلَى أَجَلٍ قَرِيبٍ} ، والفَرْقُ بَيْنهما أنَّ التَّحْضِيضَ طَلَبٌ بِحَثَ والعَرْض طَلَبٌ برِفْقٍ وتأَدّبٍ.
(الثَّالث:) تكونُ للتَّوْبيخِ والتَّنْديدِ فتَخْتَص بالماضِي، كَقَوْلِه تَعَالَى: {لَوْلا جاؤُوا عَلَيْهِ بأَرْبَعَةِ شُهداءٍ} { {فلَوْلا نَصْرهم الَّذين اتَّخَذُوا مِن دُون الله قرْباناً آلِهَةً} ؛ وَمِنْه: {} ولَوْلا إِذا سَمِعْتمُوه قُلْتُم} إلاَّ أنَّ الفِعْل أُخِّر؛ وقولُ جرير:
تَعُدُّونَ عَقْرَ النِّيبِ أَفْضَلَ مَجْدِكُم
بَنِي ضَوْطَرَى لَوْلا الكَمِيَّ المُقَنَّعَاإلاَّ أنَّ الفِعْل أُضْمِر، أَي لَوْلا عَدَدْتُم أَو لَوْلا تَعُدُّونَ عَقْرَ الكَمِيّ المُقَنَّع مِن أَفْضَل مَجْدِكم، وَقد فُصلت مِن الفِعْل بإذ وَإِذا مَعْمُولَيْن لَهُ، وبجُمْلَةِ شَرْطٍ مُعْتَرِضَةٍ، فالأوَّل نَحْو: { {وَلَوْلَا إِذْ سَمِعْتُموه قُلْتُم} ؛ وَالثَّانِي والثَّالثِ: {} فلَوْلا إِذا بَلَغَت الحُلْقُوم} {فلَوْلا إِن كُنْتُم غَيْر مدينين ترجعونها} .
(الَّرابع:) الاسْتِفهامُ، نَحْو: {لَوْلا أَخَّرْتَني إِلَى أَجَلٍ قرِيبٍ} ، {لَوْلا أنزلَ إِلَيْهِ ملك} كَذَا مثلُوا والظاهِرُ أنَّ الأولى للعَرْضِ، والثانِيَة مِثْل { {لَوْلا جاؤُوا عَلَيْهِ بأَرْبَعةِ شُهداءِ} .
وَالْخَامِس: أنْ تكونَ نافِيَةً بمعْنَى لم، عَن الفرَّاء، وَمثله بقوله تَعَالَى: {} فلَوْلا كانَ مِن القُرونِ مِن قَبْلكم أُولو بَقِية يَنْهونَ} ، قَالَ: لم يَكُنْ أَحدٌ كَذلكَ إلاَّ قَلِيلا، فإنَّ هَؤُلَاءِ كَانُوا يَنْهون فَنَجوا، وَهُوَ اسْتِثناءٌ على الانْقِطاع ممَّا قَبْله، كَمَا قَالَ، عزَّ وجلَّ: {إلاَّ قَوْم يُونُس} ، وَلَو كانَ رَفْعاً لكانَ صَواباً، هَذَا نَصّ الفرَّاء. ومَثَّله غيرُه بقوله تَعَالَى: {فلَوْلا كَانَت قَرْيَة آمَنَتْ فنَفَعَها إيمانُها إلاَّ قَوْم يُونُس} ، والظاهِرُ أَنَّ المَعْنى على التَّوْبيخ، أَي فهَلاَّ كانتْ قَرْيَة واحِدَة مِن القُرَى المُهْلَكَة تابَتْ عَن الكُفْر قَبْل مجيءِ العَذَابِ فنَفَعَها ذلكَ، هَكَذَا فَسَّره الأَخْفَش والكِسائي وعليُّ بنُ عِيسَى والنحَّاسُ، ويُؤَيّدُه قِراءَةُ أُبيَ وعبدِ اللهِ {فهَلاَّ} ويَلْزَمُ مِن هَذَا المَعْنى النَّفْي لأنَّ التَّوْبيخَ يَقْتَضِي عَدَمُ الوُقُوعِ. وذَكَرَ الزَّمَخْشَري فِي قولهِ تَعَالَى: {فلَوْلا إِذْ جاءَهُم بأْسُنا تَضَرَّعُوا} ، جيءَ {بلَوْلا ليُفادَ أَنَّهم لم يَكُنْ لهُم عذْرٌ فِي تَرْكِ التَّضرُّعِ إلاَّ عَنَادهم وقَسْوَة قُلُوبِهم وإعْجابهم بأَعْمالِهم الَّتِي زَيَّنها الشَّيْطانُ لَهُم؛ وقولُ الشاعرِ:

بور

1 بَارَ, (S, M, Msb,) aor. ـُ (Msb,) inf. n. بَوَارٌ (Lth, T, S, M, K) and بَوْرٌ, (M, K,) or بُورٌ, (Msb,) He, (S,) or it, (Msb,) perished. (Lth, T, S, M, Msb, K.) You say, بَادُوا وَ بَارُوا [They became extinct, and perished]. (A.) b2: [Hence,] بَارَتِ الأَرْضُ (tropical:) The land was, or became, in a bad, or corrupt, state, and uncultivated; (K, * TA;) was unsown. (A.) b3: And بَارَ عَمَلُهُ (assumed tropical:) His work was, or proved, vain, or ineffectual: such is the signification of the verb in the Kur xxxv. 11. (S, K.) b4: And بَارَ, (T, S, &c.,) aor. as above, inf. n. بَوَارٌ, (Msb,) (tropical:) It (a thing, Msb, or commodity, T, S, A, Mgh) was, or became, unsaleable, or difficult of sale, or in little demand: (T, S, A, Mgh, Msb:) because a thing, when neglected, becomes of no use, and thus resembles that which perishes. (Msb.) b5: And بَارَتِ السُّوقُ, (T, M,) inf. n. بَوْرٌ and بَوَارٌ, (K,) (tropical:) The market was, or became, stagnant, or dull, with respect to traffic. (T, M, K.) b6: And بَارَتِ الأَيِّمُ, (A,) inf. n. بَوَارٌ, (T, S, K,) (tropical:) The woman without a husband was not desired, or sought for: (A:) or remained in her house long without being demanded in marriage. (T, K.) b7: [بَارَ is also used as an imitative sequent of حَارَ; like as بَائِرٌ is of حَائِرٌ: see exs. in art. حور.]

A2: بَارَ النَّاقَةَ, (T, S, A, K,) aor. as above, (T, S, A,) inf. n. بَوْرٌ, (S,) He brought the she-camel to the stallion to see if she were pregnant or not: (T, S, A, K:) for if she is pregnant, she voids her urine in his face (S, K) when he smells her. (S.) b2: Also He (the stallion) smelt the she-camel to know if she were pregnant or not; (T, S, M, K;) and so ↓ ابتارها. (S, M.) b3: Hence the saying, بُرْ لِى مَا عَنْدَ فُلَانٍ (tropical:) Try thou, or examine, and learn, for me, what is in the mind (نَفْس S) of such a one. (S, A. *) You say, بَارَهُ, (T, S, M, K,) aor. as above, (T, S,) inf. n. بَوْرٌ; (T, M, K;) and ↓ ابتارهُ, (M,) inf. n. اِبْتِيَارٌ; (S, K;) meaning (tropical:) He tried him; assayed him; proved him by experiment or experience; examined him. (T, S, M, K.) ElKumeyt says, ↓ ةِ إِمَّا ابْتِهَارًا و إِمَّا ابْتِيَارَا قَبِيحٌ بِمِثْلِىَ نَعْتُ الفَتَا (T, S) (tropical:) It were foul in the like of me to characterize the damsel either by false accusation or by trying, with speaking truth, to elicit what is in her mind (مَا عِنْدَهَا [i. e. مَا فِى نَفْسِهَا, agreeably with an explanation given above]): (S, TA:) or ↓ ابتيارا, which is without ء, here signifies by asserting with truth my having had sexual intercourse with her: (TA:) [for] ابتارها signifies he asserted with truth that he had had sexual intercourse with her; and ابتهرها “ he asserted the same falsely: ” (A 'Obeyd, T:) and the former signifies also he had sexual intercourse with her (K, TA) by force; he ravished her: (TA:) or ابتار signifies he charged, or upbraided, a person with that which was not in him; and ابتهر “ he charged, or upbraided, with that which was in him. ” (TA in art. بهر.) 4 ابارهُ He (God) destroyed him; caused him to perish. (S, M, A, K.) 8 إِبْتَوَرَ see 1, in four places.

أَرْضٌ بَوْرٌ, (A 'Obeyd, T, &c.,) in which the latter word is an inf. n. [of 1] used as an epithet, (IAth,) (tropical:) Land not sown; (A 'Obeyd, T, S, IAth;) as also ↓ بَوَارٌ, [likewise an inf. n. used as an epithet,] of which the pl. is بُورٌ: (A, IAth:) or land before it is prepared for sowing (AHn, M, K) or planting: (AHn, M:) or land that is left to lie fallow one year, that it may be sown the next year: (K:) and ↓ أَرْضٌ بَائِرٌ, (Zj, M, K,) and ↓ بَائِرَةٌ, (Zj, K,) and ↓ بُورٌ, [which is originally an inf. n.,] (K,) or الأَرْضِ ↓ بُورُ, [in which the former word may be pl. of بَوَارٌ, mentioned above,] (M,) (tropical:) land that is in a bad state, and uncultivated, (K, * TA,) unsown, (M, TA,) and not planted: (TA:) or left unsown. (Zj, M.) You say also, أَصْبَحَتْ

↓ مَنَازِلُهُمْ بُورًا (assumed tropical:) Their abodes became void, having nothing in them. (Fr, T.) b2: See also بُورٌ.

بُورٌ A bad, or corrupt, man; (S, A, K;) and one (M, K) in a state of perdition; (S, M, A, K;) in whom is no good; (S, K;) originally an inf. n., (Fr, T,) and [therefore, as an epithet,] applied also to a female, (AO, T, S, M, K,) and to two persons, and more: (AO, T, M, K:) [but see what here follows:] ↓ بَائِرٌ, also, signifies bad, or corrupt; destitute of good; (Zj, M;) a man in a state of perdition; (AO, T, S;) and its pl., (K,) or rather quasi-pl., (M, TA,) is ↓ بَوْرٌ, (M, K,) like as نَوْمٌ is of نَائِمٌ, and صَوْمٌ of صَائِمٌ; (M, TA;) and another pl. of the same is بُورٌ, (AO, T, S, M,) like as حُولٌ is of حَائِلٌ, or, accord. to some, as Akh states, this is a dial. var., not a pl., of بَائِرٌ. (S.) b2: See also بَوْرٌ, in three places.

A2: إِنَّهُمْ لَفِى حُورٍ وَ بُورٍ (A, TA [but in the latter, جور is put for حَور]) Verily they are in a state of deficiency, or detriment. (TA.) See also بَائِرٌ.

[And see حَوْرٌ.] You say also, ذَهَبَ فُلَانٌ فِى

↓ الحَوارِ وَ البَوَارِ Such a one went away in a defective and bad state. (L, TA in art. حور.) بَارِىٌّ and ↓ بُورِىٌّ and ↓ بَارِيَّةٌ (As, S, M, K) and ↓ بُورِيَّةٌ (M, K) and ↓ بَارِيَآءُ and ↓ بُورِيَآءُ, (S, M, K,) all arabicized words, from the Persian, (M,) A woven mat, (M, K,) made of reeds; (S;) what is called in Persian بُورِيَا: (As, K:) or a rough حَصِير [or mat]. (Msb in art. برى [to which the words belong accord. to Fei, and the same is asserted to be the case by some others].) [The pl. is بَوَارِىُّ.] It is said in a trad., كَانَ لَا يَرَى

↓ بَأْسًا بِالصَّلَاةِ عَلَى البُورِىِّ explained as meaning He did not see any harm in praying upon a mat made of reeds. (TA.) b2: Accord. to some, (M,) A road; syn. طَرِيقٌ: (K, M:) [so, perhaps, in the trad. cited above:] arabicized. (K.) بُورِىٌّ: see بَارِىٌّ, in two places.

A2: Also A kind of fish; [a species of mullet, the mugil cephalus of Linnæus, of the roe and milt of which is made what the Italians call botargo, and the Arabs بَطَارِخ, and, accord. to Golius, بوترغا;] so called from a town in Egypt, named بُورَةُ, (K,) between Tinnees and Dimyát, of which there are now no remains. (TA.) بَارِيَّةٌ: see بَارِىٌّ.

بُورِيَّةٌ: see بَارِىٌّ.

بَارِيَآءُ: see بَارِىٌّ.

بُورِيَآءُ: see بَارِىٌّ.

بَوَارٌ, an inf. n. of 1: see بُورٌ, last sentence. b2: [Hence,] بَوَارِ, like قَطَامِ, [an indecl. noun,] Perdition: (El-Ahmar, S, M, K:) as in the saying, نَزَلَتْ بَوَار عَلَى الكُفَّار Perdition fell upon the unbelievers. (El-Ahmar, S, TA.) A2: See also بَوْرٌ.

بَوَارِىٌّ A seller of mats of the kind called بَارِىٌّ

&c. (K.) بَائِرٌ: see بُورٌ. b2: You say also رَجُلٌ حَائِرٌ بَائِرٌ, (T, S, M, A, K,) and ↓ فِى حُورٍ وَ بُورٍ, (A,) meaning A man who does not apply himself rightly, (T, S, TA,) or has not applied himself rightly, (K,) to anything; (T, S, K;) erring; losing his way; (T;) who will not do right of his own accord, nor obey one directing him aright: (K:) it may be from the signification of laziness, or sluggishness, and it may be from that of perdition: (M:) [or] بائر is here an imitative sequent of حائر. (S.) [Respecting the latter phrase, see also art. حور.] b3: See also بَوْرٌ, in two places.

فَحْلٌ مِبْوَرٌ A stallion-camel that knows the state of the female, whether she be pregnant or not. (M, A, K.) مُبِيرٌ A destructive man, acting exorbitantly in destroying others. (TA, from a trad.)

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.)