هر

1 هَرَّ, (S, A, Msb, K,) aor. ـِ (S, Msb, K,) inf. n. هَرِيرٌ, (S, A, &c.,) said of a dog, [He snarled, or howled, or whined;] he uttered a cry less vehement than barking (S, A, Msb, K.) by reason of his little patience of cold; (S, K) إِلَيْهِ at him. (K.) or barked and grinned, displaying his fangs. (L, TA.) It is said in a trad, إِنَّ الكَلْبَ يَهِرُّ مِنْ وَرَآءِ أَهْلِهِ Verily the dog [snarls, or] harks and grins, displaying his fangs, behind his master: meaning, that courage is a quality implanted by nature in a man, so that he engages in wars naturally, and from care to defend what should be inviolable, not reckoning upon a reward, like as the dog naturally barks and grins, displaying his tangs, to defend his masters. (L, TA.) b2: هَرِيرٌ is also applied to other sounds than the cry of the dog; as in the instance of هَرِيرُ الرّحَى (assumed tropical:) The sound of the turning of the mill-stone. (TA.) You say also هَرَّتِ القَوْسُ (assumed tropical:) The bow made a sound. (AHn, K.) And the looking of courageous men, one at another, is likened to هَرِير. (ISd, Msb.) b3: هَرَّ فِى وَجْهِ السَّائِلِ (tropical:) He grinned in the face of the beggar, showing his teeth, and looking sternly, austerely, or morosely (A, TA.) b4: [Hence, perhaps,] هَرَّهُ. (S, K,) ???

يَهُرُّ and يَهِرَّ, (K,) [the latter irreg., like ?? as aor. of the trans. v. رَمَّ,] inf. n. هَرٌّ (S, K) and هَرِيرٌ. (K,) (tropical:) He disliked, disapproved of or hated, him or it. (S, K.) You say, هَرَّهُ النَّاسُ (tropical:) The people disliked, &c., his vicinity. (A.) And هَرَّ الكَاسَ. and الحَرْبَ, (S, A,) inf. n. هَرِيرٌ. (S.) (tropical:) He disliked.

&c., the cup of wine, and war. (S, A.) A2: هَرَّهُ البَرْدَ, (K,) aor. ـُ inf. n. هَرٌّ, (TA,) The cold made him (a dog) [to snarl, or hand, or whine; or] to cry [in the manner described above]; as also ↓ أَهَرَّهُ, (K,) inf. n. إِهْرَارٌ. (TA.) It is said in a proverb, (TA,) ذَا نَابٍ ↓ شَرٌّ أَهرَّ [It is, or was, an evil thing that made the fanged animal to snarl, &c.]: alluding to the appearance of the signs and symptoms of evil: the sayer thereof, hearing the cry (هَرِير) of a dog, feared the assault of evil, and therefore said this to denote the magnitude of the case in his mind: meaning, nought but an evil thing made the fanged animal to cry: and for this reason, the use of an indeterminate word as an inchoative is well. (K.) 3 هَارَّه i. q. هَرَّ فى وَجْهه, (S, K,) i. e., (tropical:) He grinned in his face, showing his teeth, and looking sternly, austerely, or morosely. (A) like a dog. (TA.) 4 أَهْرَ3َ see 1, last signification, in two places.

هِرٌّ A male cat; syn. سِنَّوْرٌ; (S, A, K:) which latter is uncommon in the language of the Arabs (IAmb, in Msb, art. ??;) fem. هِرَّةٌ: (S, A. Msb, K:) or هِرٌّ is applied to the male and the female; and the latter is sometimes called هرَةٌ (IAmb, Msb:) the pl. of هرٌّ is هِررةٌ: and that of هِرَّةٌ is هِرَرٌ: and the dim. of هِرَّةٌ is هُرَيْرَةٌ. ((???)) A2: Also, a subst. from هَرَّهُ meaning ((?)) disapproved of, or hated, him or it. ((?)) said in a proverb, (S,) يَعْرِفُ هِرًّا مِنْ برٍّ ((?)) K,) meaning He knows ((?)) him who dislikes or hates him from him who ((?)) towards him with goodness and affection and gentleness, and regard for his circumstances. (S, TA.) this is the best explanation of it: (TA:) or the action of him who grins in his face, showing his teeth, and looking steraly, austerely, or morosely, from the action of him who holds loving communion with him. (A:) or the calling of sheep or goats, (S,) or the calling of them to water. (K.) from the driving of them: (S:) or the calling of sheep or goats to provender from the calling of them to water: (IAar) or the driving of sheep or goats (Yoo, K) from the calling of them. (Yoo, TA.) It has been explained [more fully] in art. بر. (K.) هَرَّارٌ: see هَارٌّ.

هَارٌّ A dog [that snarls, or howls, or whines, by reason of his little patience of cold: or] that barks and grins, displaying his fangs: and ↓ هَرَّارٌ signifies the same [but in an intensive manner; that snarls, &c., much:] or the latter signifies a dog that grins [much], displaying his fangs: or that barks much: or that barks [much] and grins, displaying his fangs. It is said in a trad., لَا أَعْقِلُ الكَلْبَ

↓ الهَرَّارَ [properly signifying, I will not pay a fine for killing the dog that barks much, is expl. as] meaning, I will not impose anything [as a fine] for the killing of a dog that barks much; because such a dog annoys by his barking. (TA, [see art. عقل.]) b2: عَادَ لَهَا المَطِىُّ هَارًّا The ridingcamels returned to her, or it, one grinning (يَهِرُّ) in the face of another, showing its teeth, in consequence of fatigue. (TA.)

عو

1 عَوَى, aor. ـْ inf. n. عُوَآءٌ (S, K, TA) and عَىٌّ and عَوَّةٌ (K, TA) and عَوْيَةٌ, with fet-h and then sukoon, thus in the M, but in the copies of the K عَوِيَّةٌ, (TA,) said of a dog, (S, CK, TA,) and of a wolf, and of a jackal, (S, TA,) He cried, or cried loudly: (S:) [meaning he howled:] he twisted his muzzle, then uttered a cry: or he prolonged his cry, not doing so with clearness: and ↓ اعتوى signifies the same: (K, TA:) [in the Ham p. 693, the former is expl. as signifying نَبَحَ and صَاحَ; but] it is said that عَوَّةٌ signifies a prolonged crying; and is not the same as نَبْحٌ [which means “ a barking ”]. (TA.) It is said in a prov. لَوْ لَكَ أَعْوِى مَا عَوَيْتُ [If to thee I were howling, I had not howled]; (TA;) or لَوْ لَكَ عَوَيْتُ لَمْ أَعْوِهْ, in which the ه may be the ه of pausation, or it may be put by metonymy for the inf. n. so that the meaning is لَمْ أَعْوِ العُوَآءَ: (Meyd:) it originated from the fact that a man used, [and still uses, as I have had occasion to do,] when becoming benighted, in the desert, to howl, in order that the dogs, if any person by whose presence he might be cheered were near him, might hear, and reply to him, and he might be guided by their howling: so this man howled, and the wolf came to him, whereupon he said thus: it relates to the seeker of succour from him who will not succour him. (Meyd, * TA.) And it is said in a trad., كَأَنِّى أَسْمَعُ عُوَآءَ أَهْلِ النَّارِ i. e. (assumed tropical:) [As though I heard] the crying or loud crying [or howling] of the people of the fire [of Hell]: (TA:) [for] عَوَىَ is used metaphorically as meaning he suffered distress, and complained; from the عُوَآء of the dog: (Har p. 634:) as IAth says, it is more especially used in relation to the wolf and the dog. (TA.) And one says of him who is esteemed, or found to be, weak, مَا يَعْوِى

وَمَا يَنْبَحُ (assumed tropical:) [He does not howl nor does he bark]. (Ham p. 693.) b2: And عَوَى إِلَى الفِتْنَةِ means (assumed tropical:) He called (K, TA) people, or a party, (TA,) [to conflict and faction, or the like;] عَوَى being used in this sense by way of likening the person who does so to a dog, or in contempt of him. (Ham p. 693.) [See also 10.] b3: عُوَآءٌ signifies also The grumbling cry (رُغَآء) of a weak young camel: used in this sense by a poet. (TA.) b4: عُوَآءُ المُغْتَابِ; and the phrase عَوَى عَنِ الرَّجُلِ; see in the next paragraph.

A2: عَوَى, (S, K, TA,) inf. n. عَىٌّ, (S, TA,) He bent a thing; as also ↓ اعتوى; and likewise a bow; as also ↓ عوّى, (K, TA,) inf. n. تَعْوِيَةٌ: (TA:) and (TA) he twisted hair, and a rope; (S, TA;) as also ↓ عوّى, inf. n. تَعْوِيَةٌ. (S.) One says also عَوَى العِمَامَةَ عَيَّةً He twisted the turban with a single twisting. (TA.) And عَوَيْتُ رَأْسَ النَّاقَةِ I turned the head of the she-camel by means of the nose-rein. (S, TA.) And القَوْمُ صُدُورَ رِكَابهِمْ ↓ عوّى and عَوَوْهَا The party inclined the breasts of their camels that they were riding. (TA.) And عَوَى البُرَةَ He bent, or inclined, the nose-ring of the she-camel. (K, * TA.) And النَّاقَةُ تَعْوِى بُرَتَهَا فِى سَيْرِهَا The she-camel twists her nose-ring with her خِطَام [or halter] in her going. (S, TA.) And عَوَاهُ عَنِ الشَّىْءِ He turned him from the thing. (TA.) And one says of the man who possesses prudence, or discretion, and precaution, or good judgment, and who is hardy, strong, or sturdy, ما ينهى ولا يعوى [i. e. مَا يُنْهَى وَلَا يُعْوَى He is not forbidden nor is he turned]. (TA.) b2: And عَوَى signifies also He (a man) attained to the age of thirty years, so that his arm, or hand, became strong, and he twisted vehemently the arm, or hand, of another. (ISd, K.) 2 عوّى عَنِ الرَّجُلِ, thus in the M, with tesh-deed in the case of عوى and also in the case of كذب in the explanation; but in the K, ↓ عَوَى

[without teshdeed]; (TA;) (assumed tropical:) He repelled from the man, or defended him; syn. كَذَّبَ, and رَدَّ: (M, K, TA:) in the S is said the like of what is said in the M; عَوَّيْتُ عَنِ الرَّجُلِ being expl. in the S as meaning (assumed tropical:) I repelled from, or defended, the man (كذّبت عنه), and replied against his backbiter or censurer (رَدَدْت عَلَى مُغْتَابِهِ): and in the A, this phrase is said to be metaphorical, and expl. as meaning (tropical:) I repelled from the man the clamouring [or, as we say, the barking] of the backbiter or the censurer (المُغْتَابِ ↓ رَدَدْت عَنْهُ عُوَآءَ): thus all these three are express authorities for the teshdeed. (TA.) [Freytag has represented the phrase in the S as agreeing with the reading thereof in the K, and has strangely expl. the verb with عن following it as meaning “ Mendacii arguit et refellit.”]

A2: See also 1, latter half, in three places.3 عاوى الكِلَابَ He cried, or cried loudly, [meaning he howled,] to the dogs, they doing so to him. (S, TA.) And [hence] عَاوَاهُمْ, (K, TA,) inf. n. مُعَاوَاةٌ, (TA,) He cried, or cried loudly, to them, [i. e. to men,] they doing so to him. (K, TA.) 6 تعاوت الكِلَابُ The dogs cried, or cried loudly, [meaning howled,] one to another. (TA.) b2: and تَعَاوَوْا عَلَيْهِ, (K, TA,) and تَغَاوَوْا, (TA,) They collected themselves together, (K, TA,) or aided one another, (TA,) against him. (K, TA.) 7 انعوى It became bent [or twisted]. (S, K.) 8 اعتوى: see 1, first sentence: A2: and the same also in the latter half.10 استعوى كَلْبًا [He incited a dog to cry, or cry loudly, or to howl]. (Esh-Sháfi'ee, TA in art. حمى.) b2: And اِسْتَعْوَاهُمْ He sought, or demanded, of them, aid, or succour: (K, TA:) or, accord. to the S, it means نَعَقَ بِهِمْ إِلَى الفِتْنَةِ [he urged them by clamour, or shouting, to conflict and faction, or the like]: (TA: [in one of my copies of the S, for إِذَا نَعَقَ بِهِمْ, the reading followed in the JM and PS as well as in the TA, I find اذا يُغْوِيهِمْ, which is app. a mistranscription: see also عَوَى إِلَى الفِتْنَةِ:]) accord. to Z, it means he desired, or demanded, of them, that they should cry, or cry loudly, behind him. (TA.) A2: اِسْتَعْوَيْتُهُ I desired, or demanded, of him, that he should twist hair, or a rope. (S.) R. Q. 1 عَاعَى, [mentioned in the K in this art., and also, but as unexplained, in art. عيع,] aor. ـَ inf. n. مُعَاعَاةٌ (K, TA) and عَاعَاةٌ; (TA;) and عَوْعَى, [app. the original form,] aor. ـَ (K, TA,) inf. n. عَوْعَاةٌ; (TA;) and عَيْعَى, aor. ـَ inf. n. عَيْعَاةٌ and عِيعَآءٌ [in some copies of the K عَيْعَآء]; He chid sheep by the cry عَا or عَوْ or عَاىْ (K, TA) or عَآءٌ. (TA.) عَا and عَوْ [in the CK عُو] and عَاىْ (K, TA) and عَآءْ (TA) are Cries by which sheep are chidden. (K, TA.) عَوٌّ: see العَوَّآءُ, last sentence.

عَوَّةٌ [mentioned in the first sentence of this art. as an inf. n.] A crying out, shouting, or clamouring; like ضَوَّةٌ: one says, سَمِعْتُ عَوَّةَ القَوْمِ i. e. [I heard] the cries, or shouts, or clamour, of the people, or party: so says Az, and As says the like. (S.) b2: See also العَوَّآءُ, last sentence. b3: Also A way-mark that is set up, composed of stones: mentioned by IDrd, but incorrectly as being with damm. (TA.) عُوَّةٌ: see the next paragraph, last sentence.

العَوَّآءُ (S, K) and العَوَّا (K) The dog (S, K) that howls (يَعْوِى) much. (S.) Hence the saying, عَلَيْهِ العَفَأءُ وَالكَلْبُ العَوَّآءُ [Upon him be the dust, and the howling dog]: a form of imprecation. (TA.) b2: And the latter signifies also The wolf. (TA.) b3: Also, both, (S, K, TA,) but the latter is the more common, and its ا is to denote the fem. gender, like that of حُبْلَى [in which it is written ى], the word being fem., (TA,) (tropical:) One of the Mansions of the Moon, (S, K, TA,) namely, the Thirteenth; (Kzw in his Descr. of the Mansions of the Moon;) consisting of five stars, (S, K,) said to be the haunch of the Lion [of which the Arabs, or some of them, extended the figure (as they did also that of the Scorpion) far beyond the limits that we assign to it: see ذِرَاعٌ]: (S:) or four stars [g, d, e and h, of Virgo], (K, and Kzw ubi suprà,) behind الصَّرْفَة [q. v.], (Kzw ibid.,) resembling an alif (K, Kzw) with the lower part turned back, in the Koofee handwriting [in which it is nearly like the Roman L (see زَاوِيَةٌ, in art. زوى)]; (Kzw ibid;) also called عُرْقُوبُ الأَسَدِ; (TA, as from the S, in my copies of which I do not find this;) they regard it as dogs following the Lion; and some say that it is the haunches of the Lion; (Kzw ubi suprà;) accord. to the A, it is thus called because it rises [a mistake for sets, aurorally, (see مَنَازِلُ القَمَرِ, in art. نزل,)] in the tail, or latter part, of the cold, as though it were howling (كَأَنَّهُ يَعْوِى) after it, driving it away, wherefore they call it طَارُودَةُ البَرْدِ: (TA:) or it is an appellation applied by the Arabs to the star that is on the edge of the left shoulder of Virgo, which is the Thirteenth Mansion of the Moon: or, accord. to some, the stars that are upon her belly and beneath her armpit; as though they were dogs howling (تَعْوِى) behind the Lion; so called because of the vehemence of the cold; for when they rise or set [aurorally], they bring cold. (Kzw in his Descr. of Virgo.) And (assumed tropical:) [The constellation Bootes;] a northern constellation, called also الصَّيَّاحُ, consisting of two and twenty stars within the figure, and one without it; the figure being that of a man having in his right hand a staff, between the stars of الفَكَّةُ and بَنَاتُ نَعْشٍ: the one that is without the figure is a red, bright star, between his thighs, [i. e. Arcturus,] called السِّمَاكُ الرَّامِحُ, and, by the Arabs, حَارِسُ السَّمَآءِ and حَارِسُ الشَّمَالِ, because it is always seen in the sky, not becoming concealed beneath the rays of the sun. (Kzw in his Descr. of the Northern Constellations.) b4: Also, (K,) or the former word, (TA,) [The aged she-camel;] the نَاب of camels; (K, TA;) on the authority of AA. (TA.) b5: Also, both words, (K,) the former and sometimes the latter, (S,) the former said by Az to be the more common, but MF says that the latter is the more chaste, for the former was by AAF absolutely disallowed, (TA,) The سَافِلَة, (S,) or اِسْت, (K,) [each here app. meaning anus,] of a human being; (S;) app. from عَوَى, aor. ـْ signifying “ he cried,” or “ cried loudly:” (TA:) as also ↓ عُوَّةٌ (IDrd, K, TA) and ↓ عَوَّةٌ, (Lth, K, TA,) of which last the pl. is ↓ عَوٌّ [or rather this is a coll. gen. n.] and [the pl. properly so termed is] عَوَّاتٌ: but IAar is said to have expl.

العَوَّآءُ as meaning الأَسْتَاهُ [pl. of سَتَهٌ which is the original of اِسْتٌ]. (TA.) عَاوٍ [act. part. n. of عَوَى]. One says, مَا لَهُ عَاوٍ

وَلَا نَابِحٌ i. e. He has not belonging to him [a howler nor a barker, meaning sheep, or goats, among which the wolf howls and in the way to which the dog barks [to defend them]. (TA.) مُعَاوِيَةٌ A bitch excited by lust, (Lth, A, K, TA,) that howls (تَعْوِى) to the dogs when she is in that state, and to which they howl. (Lth, A, * TA.) b2: And A fox's cub. (K.) b3: And أَبُو مُعَاوِيَةَ is a surname of The فَهْد [or lynx]. (K, TA.) b4: The dim. of مُعَاوِيَةٌ is مُعَيَّةٌ; (S, K, TA;) thus say the people of El-Basrah; for when three ى s occur together and the first of them is the characteristic of the dim., one of them is suppressed [by them]; (S, TA;) and مُعَيِّيَةٌ; (S, K, TA; [in the CK مُعَيْيَةٌ;]) thus say the people of El-Koofeh, not suppressing anything, after the manner of those who say أُسَيِّدٌ; (S, TA;) and مُعَيْوِيَةٌ, (S, K, TA, [in the CK مُعَيْوَةٌ,]) after the manner of those who say أُسَيْوِدٌ. (S, TA.)

بد

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

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

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

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

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

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

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

بُدءٌ: see بَدْءٌ; second sentence.

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

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

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

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

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

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

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

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

بَادِئَةٌ: see 1, in two places.

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

مُبْدَأٌ: see بَدْأَةٌ.

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

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

A2: ] See بُدِئَ.

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