صير

1 صَارَ كَذَا, (T, S, Msb,) aor. ـِ (S,) inf. n. صَيْرُورَةٌ (S, Msb) and صَيْرٌ, (S,) He, or it, attained to the state, or condition, of such a thing; (T;) became such a thing; (T, Msb;) in which sense the verb is like كَانَ [in meaning, when the latter is non-attributive, and in having its subject in the nom. case and its predicate in the accus.]. (T.) You say, صَارَ زَيْدٌ رَجُلًا Zeyd became a man; or attained to the state, or condition, of a man. (TA.) And صَارَ زَيْدٌ غَنِيًّا Zeyd became rich, not having been so. (Msb.) And صَارَ العَصِيرُ خَمْرًا The expressed juice became wine. (Msb.) [and صَارَ لَا شَىْءَ عِنْدَهُ He became in a state, or condition, in which there was not anything in his possession. And صَارَ يَفْعَلُ كَذَا He became in the state, or condition, of doing such a thing; i. e. he became occupied, or engaged, in doing such a thing; or he set about, began, commenced, took to, or betook himself to, doing such a thing; like جَعَلَ. And صَارَ لَا يَفْعَلُ شَيْئًا He became in the state, or condition, of not doing anything; or he became unoccupied in doing anything. and صَارَ لَا يَتَكَلَّمُ He became in the state of not speaking; he became speechless. And صَارَ يَــتَفَكَّرُ فِى كَذَا He became in a state of reflection upon such a thing; he began to reflect upon such a thing.] b2: One says also, صَارَ الأَمْرُ إِلَى كَذَا, (M, A, Msb, K,) aor. as above, (TA,) inf. n. مَصِيرٌ, (S, M, A, Msb, K,) which is anomalous, being regularly مَصَارٌ, like مَعَاشٌ, (S,) and صَيْرٌ and صَيْرُورَةٌ, (M, A, K,) i. e. رَجَعَ إِلَيْهِ: (Msb:) [but this is a loose explanation; the meaning being, The thing, or affair, or case, came eventually (see صِيرٌ) to such a state, or condition:] the difference between مَصِيرٌ and مَرْجِعٌ is, that the former word necessarily implies a difference [of the latter state or condition] from the former state or condition; but the latter word does not. (Bd in iii. 156.) [In this case, the ulterior state or condition is likened to a place: for] b3: صَارَ also signifies He, or it, attained in respect of place: so in the saying, صَارَ زَيْدٌ إِلَى عَمْرٍو [Zeyd came, or went, or pursued a course that brought him, to 'Amr]. (TA.) صِرْتُ إِلَى فُلَانٍ [I came, &c., to such a one] is similar to the phrase in the Kur [iii. 27]

وَإِلَى اللّٰهِ الْمَصِيرُ [And to God, as the ultimate object, is the transition, or course, of every human being]. (S.) [Hence, أًلَا إِلَى اللّٰهِ تَصِيرُ الْأُمُورُ, in the Kur xlii. last verse, which Bd explains by adding the words بِارْتِفَاعِ الوَسَائِطِ وَالتَّعَلُّقَاتِ; the meaning being, Verily to God are things, or events, referrible, mediately and dependently: in the Expos. of the Jel expl. as meaning تَرْجِعُ.] b4: [And in like manner one says, صَارَ لَهُ كَذَا Such a thing came to, betided, or befell, him, or it: and hence, he, or it, came to have, or became possessed of, such a thing.] b5: And صَارَ فِى أَرْضِ فَلَاةٍ [He became, or came to be, meaning he found himself, in a desert, or waterless, land]; i. q. وَقَعَ فِيهَا. (Msb in art. وقع.) And صَارَ فِى الرَّبِيعِ [He entered, lit. became in, the season called ربيع]; i. q. أَرْبَعَ [which is expl. in the S as signifying دَخَلَ فِى الرَّبِيعِ]. (K in art. ربع.) A2: صَيْرٌ signifies also The returning of seekers after herbage to the watering-places. (O, K.) And one says, صَارَ الرَّجُلُ, aor. ـِ [inf. n. صَيْرٌ,] The man stayed, or abode, at the water. (TA.) and صَارَ النَّاسُ المَآءَ The people stayed, or abode, at the water. (M, K, TA.) A3: صَارَهُ, (S,) first Pers\. صِرْتُهُ, (M,) aor. as above, (S,) inf. n. صَيْرٌ, (K,) a dial. var. of صَارَهُ having for its aor. ـُ [q. v.,] (S,) He cut it; (S, M, K;) and clave it, or split it. (M.) b2: And in like manner, [i. e. as a dial. var. of صَارَهُ having for its aor. ـُ He made it to incline, or lean. (S.) You say, صَارَ وَجْهَهُ, aor. ـِ (M,) as also يَصُورُ, (M and K in art. صور,) He turned his face towards a person or thing. (M.) And صِرْتُ عُنُقَهُ I twisted his neck. (M.) [Respecting the phrase فَصِرْهُنَّ إِلَيْكَ in the Kur ii.

262, accord. to one reading, see 1 in art. صور.] b3: صَارَهُ, aor. ـِ inf. n. صَيْرٌ, signifies also حَبَسَهُ [He confined, restricted, &c., him, or it]. (Msb.) 2 صيّرهُ كَذَا He made him, or it, to be in such a state, or condition; or he made him, or it, to be such a thing; [as also ↓ أَصَارَهُ;] syn. جَعَلَهُ. (S.) You say, صَيَّرَنِى لَهُ عَبْدًا and ↓ أًصَارَنِى [He made me to be to him a slave]. (A.) b2: [And صَيَّرَهُ إِلَى

كَذَا and ↓ أَصَارَهُ He, or it, made, or caused, him, or it, to come, or to pursue a course that led, to such a state, or condition; brought, or reduced, him, or it, thereto.] 'Omeyleh El-Fezáree said to his paternal uncle Ibn-'Ankà, ↓ مَا الَّذِى أَصَارَكَ

إِلَى مَا أَرَى يَا عَمِّ [What hath made thee to come, or brought thee, or reduced thee, to the state, or condition, that I see, O my paternal uncle?]. (M.) [In this case, the ulterior state or condition is likened to a place: for] you say, صَيَّرَهُ إِلَيْهِ and ↓ أَصَارَهُ [meaning He, or it, made him to come, or brought him, to him, or it; i. e., to a person, or place, or to a state, or condition:] (M, K:) and صَيَّرَتْنِى إِلَيْهِ الحَاجَةُ and ↓ أَصَارَتْنِى [Want, or need, or necessity, made me to come, or brought me, to him, or it]. (A.) And [hence,] صَيَّرَ إِلَيْهِ الأَمْرَ He committed to him the thing, or affair; syn. فَوَّضَهُ اليه. (M in art. فوض.) [And صَيَّرَ لَهُ كَذَا He made such a thing to come to, betide, or befall, him, or it: and consequently, he made him, or it, to have, or become possessed of, such a thing.] b3: تَصْيِيرٌ is also by word, or covenant, as well as by deed. (Bd in ii. 20.) [You say, صَيَّرَهُ كَذَا meaning He asserted, or pronounced, him, or it, to be in such a state, or condition; or to be such a thing: in which case, also, it is syn. with جَعَلَهُ, whereby it is expl. in the S. And صَيَّرَ لَهُ كَذَا He asserted, or pronounced, such a thing to belong to him, or it; asserted, or pronounced, him, or it, to have such a thing; attributed to him, or it, such a thing: and appointed or assigned, to him, or it, such a thing.]4 أَصْيَرَ see 2, in six places.5 تصيّر أَبَاهُ He became like his father. (S, M, K.) صَيْرٌ: see what next follows.

صِيرٌ The ulterior or ultimate, latter or last, state, or condition; the end, conclusion, event, issue, or result; of a thing, an affair, or a case; (S, M, O, Msb, K;) as also ↓ صَيْرٌ (O, K) and ↓ مَصِيرٌ (S, O, Msb, TA) and ↓ مَصِيرَةٌ (TA) and ↓ صَيُّورٌ, (S, M, K,) of the measure فَيْعُولٌ, (S,) and ↓ صَيُّورَةٌ. (K.) b2: The verge, brink, or point, of an affair, or event. (M, K.) You say, أَنَا عَلَى

صِيرٍ مِنْ أَمْرِ كَذَا I am on the verge of such an affair, or event. (M.) And أَنَا عَلَى صِيرٍ مِنْ حَاجَتِى

I am at the point of [attaining] the object of my want. (M.) And أَنَا عَلَى صِيرٍ مِنْ قَضَآءِ حَاجَتِى

I am at the point of accomplishing my want. (A.) And فُلَانٌ عَلَى صِيرِ أَمْرٍ Such a one is at the point of accomplishing an affair. (S.) A2: A water at which people stay, or abide; (M, O, K;) as also ↓ صِيرَةٌ. (TA.) A3: A crevice of a door. (S, M, A, Msb, K.) It is said in a trad., مَنْ نَظَرَ فِى

صِيرِ بَابٍ فَفُقِئَتْ عَيْنُهُ فَهِىَ هَدَرٌ [Whosoever looks into the crevice of a door and has his eye put out, it is a thing for which no mulct is to be exacted]: (S, M:) A'Obeyd says that this is the only instance in which the word [in this sense] has been heard. (S.) A4: [The condiment, made of small fish, called] صِحْنَاة: (S, M, K:) or [a condiment, or the like,] resembling صحناة: (M, K:) or what is called in Pers\. مَاهِى آوَهْ [jelly of salted fish]; as also صِحْنَاةٌ: (Mgh voce صحناة:) and the small salted fish of which صحناة is made: (Kr, M, K:) or the young ones of fish: [a coll. gen. n.:] n. un. with ة: (Msb:) thought by IDrd to be Syriac; (TA;) by IAth, to be Pers\., as also صحناة. (TA in art. صحن.) A5: Also The أُسْفُفّ [properly bishop] of the Jews. (O, K.) A6: See also the next paragraph.

صِيرَةٌ, (S, M, Msb, K,) accord. to A'Obeyd صِيْرَةٌ, with fet-h, but Az says that this is a mistake, (TA,) An enclosure (حَظِيرَة) for sheep or goats (S, M, Msb, K) and for cows or bulls, (M, K,) constructed of wood and stones (M, TA) and of branches of trees; (TA;) as also ↓ صِيَارَةٌ, (M, K,) which latter is said by IDrd to be of the dial. of the people of Baghdád: (TA:) pl. of the former صِيَرٌ (S, M, Msb, K) and [coll. gen. n.] ↓ صِيرٌ. (M, K.) A2: See also صِيرٌ.

صِيَارٌ The صَنْج; (O and TA in this art., and TS and K and TA in art. صبر;) i. e. the stringed instrument thus called: (TS and TA in that art., and O and TA in the present art.:) [this is the right meaning, as is shown by the latter of the two verses cited voce صُبَارَةٌ: but,] accord. to AHeyth, (O,) the sound of the صَنْج. (O and K in the present art.) A2: See also art. صور.

صِيَارَةٌ: see صِيرَةٌ.

A2: Also i. q. صُبَارَةٌ [q. v., signifying Stones, &c.]. (M in art. صبر.) صَيِّرٌ A grave. (AA, O, K. [Perhaps so called as being the ulterior abode.]) One says, هٰذَا صَيِّرُ فُلَانٍ This is the grave of such a one. (O.) A2: And A company (جَمَاعَة). (O, K.) A3: See also art. صور.

صَيِّرَةٌ A thing, upon the head of a قَارَة [or small isolated mountain or the like], resembling the [heap of stones, piled up as a sign of the way, called] أَمَرَة, except that it is cased, and the امرة is taller than it, and larger; or [in my originals “ and ”] they are both cased, but the امرة is peaked and tall, and the صيّره is round and wide, and has angles [app. at the base]; and sometimes it is excavated, and gold and silver are found in it: it is of the work of 'Ád and Irem. (O, TA.) صَائِرٌ Staying, or abiding, at a water. (TA.) And ↓ صَائِرَةٌ A party, or people, staying, or abiding, at a water. (O, TA.) A2: Also A twister of men's necks. (TA.) A3: [And The pivot at the top, and that at the heel, of a door; the former of which turns in a socket in the lintel, and the latter in a socket in the threshold:] see سَاكِفٌ.

صَائِرَةٌ: see the next preceding paragraph.

A2: Also Rain. (M, TA.) b2: And Herbage, or pasture. (M.) See the next paragraph. b3: Also The state of dryness to which herbage comes. (M.) صَيُّورٌ: see صِيرٌ. b2: Also Judgment, or opinion, (S,) and understanding, or intellect, or intelligence; (S, M, K;) as in the saying, مَا لَهُ صَيُّورٌ [He has not judgment nor understanding]: (S, M:) or a judgment, or an opinion, to which one eventually comes; as in the saying, مَا لَهُ بَدْءٌ وَلَا صَيُّورٌ [He has not a first, nor a final, idea, thought, judgment, or opinion]. (A.) A2: Also, (O, K;) as AHn says, on the authority of Aboo-Ziyád, (O;) and ↓ صَائِرَةٌ, (K,) Dry herbage or pasture, that is eaten long after its being green: (O, K:) and he adds that no herbs have صَيُّور except such as are of the kinds called الثَّغْر and الأَفَانِى. (O, TA.) A3: أُمُّ صَيُّورٍ signifies A confused and dubious affair, (M, K,) through which there is no way of passing; as in the phrase وَقَعَ فِى أُمِّ صَيُّورٍ, mentioned by Yaakoob [ISk] in the “ Alfádh ”

[accord. to some of the copies of that work]: originally meaning a [mountain, or hill, such as is termed] هَضْبَة without a pass: but it is more probably صَبُّور [q. v., in art. صبر]. (M.) صَيُّورَةٌ: see صِيرٌ, first sentence.

مَصِيرٌ an inf. n. of صَارَ [q. v.]. (S, M, &c.) A2: [Also A place, and hence a state or condition, to which a person, or thing, eventually comes: a place of destination.] See صِيرٌ. b2: A place where people alight and abide: a good place where people alight and abide. (TA.) b3: A place to which waters come, or take their course: (M, K:) [or a place of herbage, or pasture, and of water: pl. مَصَايِرُ: so in the saying,] خَرَجُوا إِلَى مَصَايِرِهِمْ They went forth to their places of herbage, or pasture, and of water. (A.) A3: See also art. مصر.

مَصِيرَةٌ: see صِيرٌ, first sentence.

(ق د م) : (قَدَّمَ وَتَقَدَّمَ) بِمَعْنَى (وَمِنْهُ) مُقَدِّمَةُ الْجَيْشِ (وَمُقَدِّمَةُ الْكِتَابِ) بِالْكَسْرِ وَأَقْدَمَ مِثْلُهُ (وَمِنْهُ) الْإِقْدَامُ فِي الْحَرْب (وَمُقَدِّمُ الْعَيْنِ) مَا يَلِي الْأَنْف خِلَاف مُؤَخِّرِهَا وَقَدَم مِثْله قَالَ اللَّه تَعَالَى {يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ} [هود: 98] (وَمِنْهُ) قَادِمَةُ الرَّحْلِ خِلَاف آخِرَتِهِ (وَقَدِمَ الْبَلَدَ) أَتَاهُ مِنْ بَابِ لَبِسَ (وَمِنْهُ) رَجُلٌ يَقْدَمُ بِتِجَارَةٍ وَقَدُمَ مِنْ بَاب قَرُبَ وَخِلَافُهُ حَدَثَ مِنْ بَابِ طَلَبَ (وَقَوْلُهُمْ) أَخَذَهُ مَا قَدُمَ وَمَا حَدَثَ إنَّمَا ضُمَّ لِلِازْدِوَاجِ وَمَعْنَاهُ عَاوَدَهُ قَدِيمُ الْأَحْزَان وَحَدِيثُهَا (وَمِثْلُهُ) أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ وَأَخَذَهُ الْمُقِيمُ وَالْمُقْعِدُ أَيْ الْهَمُّ الْقَرِيب وَالْبَعِيد الَّذِي يُقْلِق صَاحِبَهُ فَلَا يَسْتَقِرُّ بَلْ يَقُومُ وَيَقْعُدُ بِسَبَبِهِ (وَمِنْهُ) قَوْل أَبِي الدَّرْدَاءِ مَنْ يَأْتِ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ وَهَذِهِ كُلّهَا كَلِمَاتٌ تَقُولُهَا الْعَرَبُ لِلرَّجُلِ يَتَبَالَغُ هَمُّهُ وَغَمُّهُ وَيُقَالُ تَقَدَّمَ إلَيْهِ الْأَمِيرُ بِكَذَا أَوْ فِي كَذَا إذَا أَمَرَهُ بِهِ (وَمِنْهُ) قَوْلُهُ وَإِنْ عَصَاهُ عَاصٍ فَلْيَتَقَدَّمْ إلَيْهِ الْأَمِيرُ أَيْ فَلْيَأْمُرْهُ وَلْيُنْذِرْهُ ثُمَّ قَالَ وَإِنْ عَصَاهُ عَاصٍ بَعْدَ ذَلِكَ فَمَا أَحْسَن تَأْدِيبَهُ أَيْ لَمْ يُحْسِنْ تَأْدِيبَهُ وَلَمْ يُبَالِغْ فِي زَجْرِهِ حَتَّى لَا يَعْصِيَهُ ثَانِيًا وَيُحْتَمَلُ أَنْ يَكُونَ هَذَا تَعَجُّبًا مِنْ عِصْيَانِ الْمَأْمُورِ عَلَى وَجْهِ الْهَزْءِ وَالسُّخْرِيَة وَمَنْ قَالَ هُوَ تَعَجُّبٌ مِنْ الْأَمْرِ وَأَنَّ الْمَعْنَى مَا أَحْسَنَ هَذَا لَوْ أَدَّبَهُ لَمْ يَبْعُدْ مِنْ الصَّوَاب (وَفِي حَدِيثِ) عُمَرَ لَوْ كُنْتُ تَقَدَّمْتُ فِي الْمُتْعَة لَرَجَمْتُ أَيْ لَوْ سَبَقَ أَمْرٌ مِنِّي إلَيْهِمْ فِي مَعْنَى الْمُتْعَة ثُمَّ أَقْدَمُوا عَلَيْهَا وَفَعَلُوهَا لَرَجَمْتُهُمْ وَلَيْسَ هَذَا عَلَى التَّحْدِيد وَإِنَّمَا هُوَ مُبَالَغَةٌ فِي التَّهْدِيدِ (وَقَوْلُهُ) إذَا تَقَدَّمَ إلَيَّ الْمُشْتَرِي لِلدَّارِ فِي حَائِطٍ مِنْهَا مَائِل أَيْ أُذِنَ وَأُخْبِرَ أَنَّ هَذَا قَدْ مَالَ (وَالْقَدَمُ) مِنْ الرِّجْلِ مَا يَطَأُ عَلَيْهِ الْإِنْسَانُ مِنْ لَدُنْ الرُّسْغِ إلَى مَا دُون ذَلِكَ وَقَوْلُهُمْ هَذَا تَحْتَ قَدَمَيَّ عِبَارَة عَنْ الْإِبْطَال وَالْإِهْدَار (وَقَدُّومٌ) بَلْدَةٌ بِالشَّامِ (وَأَمَّا الْقَدُومُ) مِنْ آلَاتِ النَّجَّار فَالتَّشْدِيدُ فِيهِ لُغَةٌ.

قدم: إلى: وصل. (بوشر، كليلة ودمنة (ص280)، ويقال أيضا: قدم ل (معجم أبي الفداء).
قدم على، أو قدم أن: أقدم على، اجترأ، تجرأ، تجاسر .. وقدم على فلان: اجترأ على مهاجمته، أو قتله. (معجم الطرائف، معجم بدرون).
قدم: عتق، صار عتيقا. (وذلك إذا لم تطلق على الأشخاص). (الكالا).
قدم، وقدم له أو إليه، وضع له طعاما ونبيذا قدامه على المائدة. (عبد الواحد ص69، ص152، كوسج طرائف ص61).
قدم له أو إليه: أعطاه هديته، وأنعم عليه بها. (مملوك 1، 1: 153، ألف ليلة 1: 39، 40).
قدم فلانا، عليه: وضعه أمام عينيه. ففي البكري (ص35): ما أبالي ما قدمت عليه يوم القيامة وفي صحيفتي أربع حسنات الخ.
قدم اللوازم أو العدة: جهز، زود، اعد العدة مون. (بوشر).
قدم كفيلا: أعد كفيلا. (بوشر).
قدم: فضل وآثر شخصا على آخر. (كوسج طرائف ص132).
قدم: عين شخصا في وظيفة، وتجد مثالا له في مادة أخرى (المقري 1: 884).
قدم: إلى فلان: أمره. (معجم الطرائف في مادة تقدم).
قدم: ألقى السلاح، استسلم. (ألف ليلة 1: 81).
نقدم إرساله: نسرع ونعجل بإرساله إليك. (بوشر).
قدم (في معجم فريتاج) تدل بالتأكيد على المعنى الذي ذكره بوشر في معجمه وهو سبق، وتخطى، وتفوق، وتقدم. (عباد 1: 305، 3: 148). وفي محيط المحيط: قدم القوم سبقهم، وبعد ذلك وقدم بين يديه تقدم.
أقدم: جاء به، أتى به، قدم به. ففي كليلة ودمنة (ص282): سألوه ما أقدمه إلى مدينتهم.
أقدم إلى: جاء إلى، وصل إلى، أتى إلى، قدم إلى. (معجم الطرائف).
أقدم. أو أقدم أن، تجرأ، تجاسر، وتقدم على فلان: تجرأ على مهاجمته، أو على قتله. (معجم الطرائف، معجم أبي الفداء) وفي هذا الأخير، بشيء تصحيف على شيء.
أقدم على فلان ب: تجرأ فعمل شيئا ضده. (معجم أبي الفدا).
أقدم: أقتحم، تحدى، خاطلا، غامر، جازف، واجترأ، تجاسر. (فوك).
تقدم: حظي، صار ذا حظوة. (معجم الطرائف).
تقدم: عين في وظيفة. (كرتاس ص42). وفي كتاب الخطيب (ص23 ق): تقدم قاضيا.
تقدم: ارتفع في عمله من أصغر درجة إلى أرفعها ووصل إليها درجة بعد درجة. (عباد 2: 125).
تقدم على فلان: صار إماما للصلاة. (أنظرها في مادة مأموم).
تقدم: أمر. ويقال: تقدم به. (معجم الطرائف) ومقدم عليه. أخبار ص69).
تقدم: التزم، تعهد، تكفل (الكالا) ويقال: تقدم في، ففي كليلة ودمنة (ص14): فإن يكن من ضيم ناله كنت أولى من اخذ يده (بيده) وسارع في تشريفه وتقدم في البلوغ إلى مراده وإعزازه وأرى إن معنى هذا الفعل في هذا الفعل في هذه العبارة خير من معنى أمر.
اقتدم: انظر فيما يلي المصدر اقتدام.
استقدم: جاء به، طلب قدومه. (معجم الماوردي، معجم الطرائف).
قدم: قدم، تقادم. (الكالا، بوشر).
قدم: ما يطأ الأرض من رجل الإنسان. وهي مذكر أيضا.) فليشر في تعليقه على المقري 2: 728، بريشت ص178 محيط المحيط).
قدم: قدم أو قدم بعد قدم: خطوة خطوة، على مهل، رويدا رويدا، قليلاً قليلا. (بوشر).
أمير صاحب قدم: أمير حضوره يجلب السعادة (بوشر).
قدم نحس: مشئوم. (بوشر).
قدم: مقياس (بوشر)، وقدمان تساوي ذراعا (50 سم)، وأكثر قليلا من شبر. (ابن العوام 1: 11).
قدم: خلوة. (همبرت ص43).
موضع قدم: موضع (مكان) يهم ذو شأن.
ففي البلاذري (ص175): لم يبق بالجزيرة موضع قدم إلا فتح على عهد عمر بن الخطاب. وهذا فيما أرى صواب الكلمة وتفسيرها وليس موضع قدم أي موضع قديم كما يقول الناشر في المعجم.
قدم: ما يلي القدم من النعل (دلابورت ص94).
القدم: لا أدري ما معنى القدم في جامع الصخرة في بيت المقدس التي وردت في النص الذي نقله أماري (ص515) وهو: لما دخل الصخرة رأى قسيسا قاعدا عند القدم يأخذ من الفرنج قراطيس.
قدم: أزل، أزلية، أبدية، خلود. (معجم بدرون).
قدمية: في اصطلاح الأطباء أجرة حضور الطبيب إلى منزل المريض قدوم، وهي عندهم لفظة قديمة أنكرها ابن السكيت وابن الانباري وقبلها المطرزي. (محيط المحيط) والجمع قداديم، وفي السعدية (النشيد 74) قادوم. (بوشر، أبو الوليد ص801، ابن بطوطة 4: 192): قيدوم (فوك) وجمعها قوادم: قدوم، بليطة حادة معقوفة المقطع، آلة النجار. (الكالا، بوشر وفيه قدوم النجارين، صفة مصر 12: 462). وآلة تستعمل قفلا ومطرقة للنجارين (صفة مصر 12: 494). ومطرقة (همبرت ص85). والآلة أحد طرفيها معول وطرفها الآخر فأس. (مرجريت ص317) والآلة التي تجري مجرى الفأس. (الثعالبي لطائف ص4).
قدوم: ثمر شجرة البطم. (براكس مجلة الشرق والجزائر 8: 281).
قديم: عتيق: تجمع على قدم في معجم بوشر.
لقديمهم في البلد: لأنهم أقدم أسرة في البلد. (دي سلان، تاريخ البربر 1: 626).
رجل لا قديم له: رجل حديث العهد طارئ. ففي كتاب ابن القوطية (ص25 ق) في تعداده موظفي بيت المال: ومهران بن عبد ربه من البربر لا قديم له.
قديمه: مآثره، كما ترجمها دي سلان. (تاريخ البربر 1: 448).
قديما على= قادما على، هذا إذا كانت كتابة الكلمة صحيحة. ففي عباد (1: 380). وصحب أبا عمر بن عبد البر قديما على بعض شيوخه قدومة: مطرقة. هلو).
قديمة، قديمات: جورب من الحرير أو اقطن. (برجرن، همبرت ص21).
قديمية: قدم. عتق. (بوشر).
قدام: أمام، إزاء، تجاه. (فوك، بوشر، كوسج طرائف ص108، مملوك 1، 1: 13، ألف ليلة 1: 31).
قدام: مقابل، تلقاء، حذاء، (بوشر).
قدوم: انظر قدوم.
قديم: حلفاء تعمل منها الحبال. (براكس مجلة الشرق والجزائر 7: 264). ونوع صغير من الحلفاء. (جاكو ص53 وهي عنده قدين بالنون، بارت 1: 35 وهو يذكر قديم مع حلفا).
الوجه الأمامي، القبل. (بوشر).
الطريق القدامية: الطريق المختصرة القريبة. (محيط المحيط).
قدامية: مقدم اليد، القسم الأمامي من الفرس والحصان. (بوشر).
قادم: عرقوب، كاحل، عقب غليظ فوق العقب. (باين سميث 1385).
قادوم: انظر قدوم.
قيدوم: انظر قدوم.
الطريق القادومية: الطريق المختصرة القريبة (محيط المحيط).
قويدمة: تصغير وهي ريشة في مقدم الجناح (المقري 2: 421) وأقرأ في طبعة بولاق والمعجم اللاتيني العربي: قويدمتى.
إقدام: عناية، اهتمام، اعتناء. (رولاند).
تقديم: سيطرة، سلطة، سيادة، رتبة السيد، رتبة السلطان. (الكالا).
تقديم: مركيزية، منصب وأرض لمركيز وهو لقب شريف من أشراف الإفرنج. (الكالا).
تقديم: إدارة البيت، تدبير المنزل، ومنصب كبير الخدم عند العظماء، وهو القهرمان ورئيس الخدم (الكالا).
تقديم: أسقفية، ولاية أسقف. (الكالا).
تقديم: دير، منصب رئيس الدير، ومنصب رئيسة الدير. (الكالا).
تقدمة: رتبة تمنح عند طائفة الفرسان الحربيين وهم فرسان التقدمة. (الكالا).
تقدمة الجيش: قيادة الجيش. (المقري 2: 61).
تقدمة: بأبوية، منصب البابا. (الكالا).
تقدمة: دير، منصب رئيس الدير. (الكالا).
تقدمة: منصب القاضي البلدي في فرنسا قديما، ومنصب المحلف. (الكالا).
تقدمة، والجمع تقادم: هدية، عطية سواء كانت طوعا أو جبرا. (مملوك 1، 1: 153).
تقدمة: هدية يقدمها رئيس الفلاحين الجديد إلى مالك الأرض. (صفة مصر 11: 478).
تقدمة، والجمع تقادم: عربون، اربون. وفي معجم فوك: تقدم ل تقادم: التقادم عند أرباب الزراعة: ما يحصد من الزرع قبل أوان حصاده لقضاء الحاجة في الوقت (محيط المحيط).
مقدم، والجمع مقادم: دقل السفينة وساريتها، صاري السفينة. (الكالا).
مقدم، والجمع مقادم: رواق. (شيرب ديال ص120).
مقادم: أكارع الغنم. (بوشر).
مقدم، والجمع مقادم: جؤجؤ، مقدم السفينة (فوك). والعامة تقول: مقدم بضم الميم والدال لمقدم المركب (محيط المحيط).
مقدم، الأسنان المقادم: الأسنان القواطع الثنايا، وهي الأسنان الأربع في مقدمة الفم، ثنتان من فوق وثنتان من تحت. (بوشر).
مقدم: نقيب في الجيش (الكالا) وهو ضابط تحت إمرته مائة جندي. (هوست ص184).
مقدم: الرئيس الأعلى للنقابة والأخوية وغير ذلك. (الكالا).
مقدم: مشير، مارشال- (الكالا).
مقدم: كبير الخدم عند العظماء، قهرمان، استادار. (الكالا).
مقدم: رئيس فرقة دينية. (كندي 1: 125).
مقدم: ربان سفينة، قائد مركب. (الكالا).
مقدم: كان للحاكم (لدين الله الفاطمي) نائب يسمونه المقدن (كذا) يمثله في ديوان القضاء. (نوريس ص260).
مقدم: يقول سنت أولون (ص112): إن القائد في دولة مراكش يعين في كل مدينة أو قرية تحت إمرته ضابطين، الثاني منهما هو المقدم أو قاضي الشرطة، وعمله أن يفرض المكس والضريبة ويعين ثمن الغلة من الأطعمة والوقود التي تباع بالوزن، ويراقب تنفيذ ذلك.
المقدم: عند الدروز هو الثالث من رتب أكابر العشائر وهي الأمير وهو أعلاها ثم الخوند ثم المقدم ثم الشيخ. والعامة تكسر الدال غلطا.) محيط المحيط).
مقدم: لكل قبة (وهو مسجد بني على قبر مربوط) مقدمهن وهو أشبه بالقندلفت خادم الكنيسة، ويقوم بجمع النذور والتصرف بها، ويعيش ببحبوحة ورفاهية على حساب هذا الولي، (كولومب ص17).
مقدم: قيم أو ناظر يقوم بجمع النذور من الحجاج وحملها إلى القيصر (رولف ص22).
مقدم: خصي يتولى تربية فتاة. ففي ألف ليلة (1: 97): المقدم الذي رباكي (والمقدم فيها غير صحيح) وفي برسل (1: 247): الطواشي الذي رباكي.
مقدم: وصي (وهو شخص مكلف بالإشراف على مصالح قاصر أو منذر) يعينه القاضي. (هلو).
مقدم: شرطي. (ألف ليلة 1: 233، 328، 2: 27، 291، 3: 435).
مقدم: عربون، اربون. ففي معجم فوك: نعطيك مقدم.
مقدم: دقل، سارية، صاري السفينة (الكالا).
مقدم: جؤجؤ السفينة، مقدم المركب وهو ضد مؤخرة. (محيط المحيط): وبهذا المعنى وردت الكلمة هذه في رحلة ابن بطوطة غير أن الناشر كتبها مقدم (4: 271) انظر: مقدم.
مقدمة: رئيسة دير. (الكالا).
مقدمة: ديباجة، فاتحة، استهلال. (فوك).
مقدمة: في مصطلح المنطق: قضية (فوك).
مقدمة: خطاب، خطبة، موعظة (الكالا).
مقدمة: إخطار، تنبيه، تحذير، إنذار. ففي كتاب ابن صاحب الصلاة (ص59 ق): ودخل الفرسان- على غير علم ولا مقدمة من وصولهم مقدمية: رئاسة دير. (فوك).
مقدام: جريء في الحرب. (فوك).
مقدوم: ساعي البريد في المقاطعة، وقيم، ووكيل. أو الجابي العام (عواده ص1444، دسكرياك ص428).
مقدامة: واجهة، مقدم البناء (هلو).
ومقدمة القياس عند المنطقيين هي ما تترتب عليه النتيجة من القضايا، كما في قولك كل مركب فاسد وكل جسم مركب فكل جسم فاسد. ويقال للقضية الأولى وهي كل مركب فاسد مقدمة كبرى، وللثانية وهي كل جسم مركب مقدمة صغرى.
مقادم -جمع) = مقاديم. (الكامل ص274).
متقدم: سابق، مقدم، ويقال: متقدم على، أو متقدم ل. (معجم أبي الفدا).
متقدم: قاضي بلدي (في فرنسا قديما) ومحلف. (الكالا).
اقتدام: ترفيع، ترقية، (رولاند).

قدم

قَدُمَ(n. ac. قِدَم
قَدَاْمَة)
a. Was prior, previous to, before.
b. Was old, ancient.

قَدَّمَa. Put, made to go first, placed at the head, gave the
precedence to; sent in advance.
b. [acc. & La], Offered, proffered, presented to.
c. [acc.
or
'Ala], Preferred to.
d. [Ila], Ordered, commanded.
e. Took (oath).
f. see V (c)g. [ coll. ]
see I (a)
أَقْدَمَa. see I (c) ( قَدِمَ) (e), & II (a).
تَقَدَّمَa. Was, went first, preceded, was at the head of.
b. Was chief, lord.
c. [Bain], Placed himself in ( the hands of ):
presented himself to, before.
d. [Ila], Advanced to, came to, approached.
e. [Ila & Fī], Ordered, commanded, bid to do.
f. ['Ala], Was preferred to.
g. ['Ala], Surpassed, excelled, exceeded.
h. Was brave, courageous.

تَقَاْدَمَa. see (قَدُمَ)

إِسْتَقْدَمَa. see V (a) (h).
c. Advanced boldly, took the lead; was first
foremost.
d. Deemed old.

قَدْمa. Red cloth.

قَدْمَةa. see N. Ac.
IV
قِدْمa. Olden times; former times; antiquity.

قِدْمَةa. see 3t
قُدْمa. see 26 (a)
قُدْمَةa. Priority, precedence.
b. Courage.

قَدَم
(pl.
أَقْدَاْم)
a. Foot; step; pace.
b. Precedence; pre-eminence; place of honour.
c. see 26 (a)
& N. Ac.
أَقْدَمَ
قَدَمِيَّةa. A kind of hide.
b. Fee (doctor's).
قَدِمa. see 26 (a)b. Rough, stony (ground).
قِدَمa. Pre-existence; anteriority.
b. see 2
قُدَمِيَّةa. Proud gait.

قُدُمa. see 5 (a)b. Indomitable.

قُدُمِيَّةa. see 9yit
أَقْدَمُ
( pl.
reg. )
a. Former; prior; previous; older.
b. [art.], First, foremost; oldest; senior.
c. [art.], Boldest.
مَقْدَمa. Arrival, coming; return.
b. [ coll. ]
see 21t (a)
قَاْدِم
(pl.
قُدُم
قُدَّاْم)
a. First, foremost.
b. Coming; future; next (year).
c. (pl.
قَوَاْدِمُ), Head; main part.
قَاْدِمَة
(pl.
قَوَاْدِمُ)
a. Front, front part.
b. (pl.
قُدَاْم ya
قَوَاْدِمُ), Van-guard; advance-guard.
c. Front feathers ( bird's wing ).
d. see
N. Ag.
أَقْدَمَ
(a. a ).
قُدَاْمa. see 25 (a)
قُدَاْمَةa. Exemplar.

قَدِيْم
(pl.
قُدَاْمَى
قُدَمَآءُ قَدَاْئِمُ)
a. Old, ancient.
b. [art.], The Eternal.
قَدِيْمَةa. fem. of
قَدِيْم
قَدُوْم
(pl.
قُدُم)
a. Brave, courageous, valiant, intrepid; bold.
b. (pl.
قُدُم
قَدَاْئِمُ
46), Hatchet; adze.
قَدُوْمِيَّة
a. [ coll. ]
see 40yit
قُدُوْمa. see 17 (a)
قَدَّاْمa. Leader, head; prince.

قُدَّاْمa. see 28b. Front.

قُدَّاْمِيَّة
a. [ coll. ]
see 40yit
قِدِّيْمa. see 28
قَدُّوْم
a. [ coll. ]
see 26 (b)
قَاْدُوْمِيَّة
a. [ coll. ], Shortest road, direct
way. —
مِقْدَاْم مِقْدَاْمَة
(pl.
مَقَاْدِيْمُ), Courageous, intrepid; first in the attack.
N. P.
قَدَّمَa. First, foremost; principal; head, chief;
president.
b. Major ( of a syllogism ).
c. Front; prow (ship).
N. Ac.
قَدَّمَa. Presentation, offering.

N. Ag.
أَقْدَمَ
(pl.
مَقَاْدِيْمُ)
a. Front, bow, pommel ( of the saddle ).
b. Inner corner ( of the eye ).
c. Face.

N. Ac.
أَقْدَمَa. Courage, valour, intrepidity; boldness;
indomitableness.
b. Advance.

N. Ag.
تَقَدَّمَa. see N. P.
II (a)b. Prefect.

N. Ac.
تَقَدَّمَa. Priority, pre-eminence; primacy; supremacy.
b. Preference.
c. [ coll. ], Progress
advancement.
N. Ac.
تَقَاْدَمَa. Antiquity.
b. Seniority.

مُقَدِّمَة مْقَدَّمَة
a. Preface.
b. Premises: major; minor ( of a syllogism ).
c. .
see N. Ag.
IV (a)d. see 21t (a) (b).
تَقْدِمَة (pl.
قَدَاْمِيْ4ُ)
a. Presentation.
b. Offering, present.

قِدَْمًا
a. Of old; formerly.

قُدُمًا
a. Straight on.

قُدَّام
a. Before, in front.

قُدَّامَك
a. Before thee.

قَدِيْمًا
a. في الْقَدِيْم Formerly; of old; in
ancient times; of yore.
مِن القَدِيْم
a. From of old.

قَيْدَام قَيْدُوْم
a. Front, projecting part.

سَمْتُ الْقَدَم
a. The nadir.

الأَقْدَمُوْن
a. The ancients.

مُتَقَدِّم ذِكْرُهُ
a. The above-mentioned, the above.

قِدْمًا عَادَتُهُ كَذَا
a. It was his habit.

يَمْشِي القُدُمِيَّة
يَمْشِي التَّقْدُمَة
يَمْشِي القُدَمَ
a. He was intrepid, daring; was first in the fray.

قُدْمُوْس
a. Ancient.

قَدْن
a. Sufficiency.

قدم

1 قَدَمَ القَوْمَ

, aor. قَدُمَ

, inf. n. قَدْمٌ (S, * Msb, K) and قُدُومٌ; (K;) and ↓ تَقَدَّمَهُمْ; (S, * Msb, K;) and ↓ قَدَّمَهُمْ; and ↓ اِسْتَقْدَمَهُمْ; (K:) He became before the people: (TA:) syn. سَبَقَهُمْ; (Msb;) he preceded them; went before them; took precedence of them; headed them; led them, so as to serve as an example, or object of imitation. b2: See أَمَّهُمْ. b3: قَدِمَ البَلَدَ, aor. قَدَمَ

, inf. n. قُدُومٌ and مَقْدَمٌ, [He came to, or arrived at, the town, &c.] (Msb.) أَخْذَنِى مَا قَدُمَ وَماَ حَدُثَ: see art. حدث. b4: قَدِمَ عَلَى الأَمْرِ i. q.

عَلَيْهِ ↓ أَقْدَمَ [He advanced boldly to undertake the affair]. (TA.) See an ex. in a verse voce مُضَافٌ. b5: See 6.2 قَدَّمَ زَيْدًا إِلَى الحَائِطِ He brought Zeyd near, or caused him to draw near, or to approach, to the wall. (Msb.) b2: قَدَّمَهُ He put it forward; offered it; proffered it. b3: He brought, and brought forward, him or it. b4: قَدَّمَ لَهُ طَعَامًا He proffered, offered, or presented to him, food. b5: قَدَّمَ He did good or evil previously, or beforehand: (Bd, and Jel in xxxvi. 11; &c.:) he laid up in store. (Bd in xii. 48.) See زَلَّفَهُ. b6: قَدَّمَ He made foremost; put, brought, or sent, forward; he advanced him or it: he promoted him. b7: قَدَّمَهُ عَلَى غَيَرِهِ, inf. n. تَقْدِيمٌ, He made him, or it, to be before, or have precedence of, another, in time: and in place; i. e. he placed, or put, him, or it, before another; or made him, or it, to precede another: and in rank, or dignity; i. e. he preferred him, or it, before another; or honoured, or esteemed, him, or it, above another. (Kull, p. 104.) b8: قَدَّمَهُ لِكَذَا He prepared it, or provided it beforehand, for such a thing. See Kur, xii. 48. b9: قَدَّمَ عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided in store, for himself, good, [i. e. a reward,] with God. (A and Mgh in art. حسب.) b10: قدّم لَهُ الثَّمَنَ He paid him in advance, or beforehand, the price. b11: قَدَّمَ أَنْ پَفْعَلَ كَذَا He preferred doing such a thing; syn. آثَرَ, i. e. فَضَّلَ. (M in art. أَثر.) [Hence, قَدَّمَ العَجْزَ فِىالشَّىْءِ He preferred backwardness with respect to the thing.] (See فَرَّطَ and فُرُطٌ: and see Kull, p. 279.) b12: قَدَّمَ syn. with تَقَدَّمَ, q. v.: like as أَخَّرَ is with تَأَخَّرَ: so in the Kur, xli. 1. (TA, art, أخر.) b13: قَدَّمَ [is trans. and intrans.: for its significations as an intrans. v., see its syn. تقدّم, and see 1:] as a trans. v. it is contr. of أَخَّرَ. (Msb, art. أخر.) b14: قَدَّمَ is syn. with بَدَأَ بِهِ. (Mgh and Msb in art. بدأ.) b15: قَدَّمَ

إِلَيْهِ فِى كَذَا: see تَقَدَّمَ. b16: See تَأَذَّنَ voce

آذَنَ. b17: قَدَّمَ أَوْلَادًا and قَدَّمَتْهُمْ: see أَفْرَطَ. b18: قَدَّمَهُ and ↓ أَقْدَمَهُ He urged him forward. (Mo'allakát, 157.) b19: قَدَّمَ has تَقْدِمَةٌ for an inf. n. 4 أَقْدَمَ He was bold, or audacious. b2: أَقْدَمَ عَلَى الأَمْرِ He ventured upon, or addressed himself to, the thing boldly, courageously, or daringly; (S, K;) he attempted it. b3: أَقْدَمَ على قِرْنِهِ He behaved boldly, courageously, or daringly, against his adversary; (Msb;) he attached him. b4: See 1. b5: أَقْدِمْ, (improperly إِقْدِمْ,) said to a horse, Advance boldly! (S.) So rendered voce أَهَابَ, and هَبْ.5 تَقَدَّمَ He was, or became, or went, before, or ahead; preceded; had, or took, precedence; contr. of تَأَخَّرَ, q. v. See 1. b2: تَقَدَّمَ إِلَى

الحَائِطِ He drew near, or approached, to the wall. (Msb.) b3: تَقَدَّمَ He advanced; went forward, or onward. (L, art. قود.) b4: تَقَدَّمَ عَلَى الحَقِّ: see Bd, xviii. 27. b5: تَقَدَّمَ He became advanced, or promoted. b6: تَقَدَّمَ مِنْهُ كَلاَمٌ: see فَرَطَ: but the primary meaning is, Speech proceeded from him previously. b7: تَقَدَّمَ عَلَى

غَيْرِهِ quasi-pass. of قَدَّمَهُ عَلَى غَيْرِهِ; He, or it, was, or became, before, or had precedence of, another, in time: and in place; i. e. he, or it, was, or became, before another; preceded another; went before another: and in rank, or dignity; i. e. he, or it, was, or became, preferred before another; or honoured, or esteemed, above another: in all these senses like تَقَدَّمَ غَيْرَهُ. See بَكَّرَ. b8: تَقَدَّمَ فِى أَمْرٍ [He was forward in an affair] قَبْلَ فِعْلِهِ [before doing it]. (A'Obeyd, T in art. رمى.) b9: تَقَدَّمَ i. q.

سَبَقَ; (K, art. سبق, &c.;) and contr. of تَأَخَّرَ. (TA, art. أخر.) b10: تَقَدَّمَ إِلَيْهِ فِى كَذَا, (K,) or بِكَذَا, (Msb,) or both, (Mgh,) He commanded, ordered, bade, charged, or enjoined, him respecting, or to do, such a thing; (Mgh, Msb, K;) as also ↓ قَدَّمَ, inf. n. تَقْدِيمٌ. (Msb.) 6 تَقَادَمَ is best rendered It became old: and ↓ قَدُمَ it was old.8 اِقْتَدَى بِهِ He did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation. (Msb.) He followed his example, imitated him; &c.10 اِسْتَقْدَمَ He went before. b2: اِسْتَقْدَمَتْ رِحَالَتُكَ: see art. رحل.

قَدَمٌ The human foot, from the ankle downwards. (Mgh.) b2: لَهُ قَدَمٌ رَاسِخَةٌ فِى العِلْمِ: see art. رسخ. b3: عَلَى قَدَمٍ عَظِيمٍ

On an excellent foundation. b4: فُلَانٌ عَلَى قَدَمِ فُلَانٍ

Such a one is successor of such a one.

قِدَمٌ Oldness; antiquity. b2: Existence, or duration, or time, without beginning; like

أَزَلٌ (Kull, p. 31; &c.) See أَزَلٌ. b3: عَلَى وَجْهِ الدَّهْرِ: قِدَمُ الدَّهْرِ means properly the olden time; antiquity. b4: علَىَ قِدَمِ الدَّهْرِ [In, or from, old, or ancient, time; of old]. (S, M, K, art. أس; in the first and last of which it is coupled with the like phrase.) مِنْ قُدُمٍ

[In front]. (K, voce ظُنْبُوبٌ.) b2: قُدُمٌ: see أُخُرٌ.

قاَدِمَةٌ as applied to a part of a camel's saddle is an improper word: the proper term is وَاسِطٌ.

قَدُومٌ An adz; [so in the present day, but pronounced قَدُّوم;] a certain implement of the carpenter; (S, Mgh, Msb;) a فَأْس with which one hews, or forms or fashions by cutting. (S.) قَدِيمٌ Ancient; old; to which no commencement is assigned. b2: مَالٌ قَدِيمٌ Old, or long-possessed, property. (S, A, Mgh, Msb, all in art. تلد.) b3: قَدِيمٌ The reputation (حَسَبٌ) of a man or people. (TA, art. دثر.) See a verse in 1 of art. ثنى. b4: القَدِيمُ, as an epithet applied to God, i. q. القَدِيمُ الأَزَلِىُّ The Ancient without beginning.

القُدَّامُ The location that is before.

قَوادِمُ

: respecting the feathers thus called, see voce مَنَاكِبُ, and أَبْهَرُ.

جَرِىْءُ المُقْدَمِ

: see art. جرأ. المُقْدَم is here syn. with الإِقْدَام.

مَقْدَامٌ Very bold or daring or courageous (S, K,) against the enemy; (S;) as also مَقْدَامَةٌ. (S.) b2: مِقْدَامَةٌ: see voce مِعْزاَبَة. b3: [The pl.]

مَقَادِمُ Fronts; fore parts. See an ex. voce أَعْثَرَ. b4: مَقَادِيمُ The front of the forehead. (JK.) مُقَدَّمٌ A provost, chief, head, director, conductor, or manager. b2: مُقَدَّمٌ The antecedent (or first proposition) in an enthymeme, and (first part) of a hypothetical proposition. b3: مُقَدَّمَةٌ The van, or vanguard, of an army.

مُقَدِّمَةٌ The ground whereon rests an inquiry or investigation: and the ground whereon rests the truth of an evidence or a demonstration: and a [premiss or] proposition which is made a part of a syllogism: and المُقَدِّمَةُ الغَرِيبَةُ is that [premiss] which is both actually and virtually suppressed in the syllogism; as when we say, A is equal to B, and B is equal to C, when it results that A is equal to C, by means of the مُقَدِّمَة غَرِيبَة, which is, every equal to the equal of a thing is equal to that thing. (KT.) مُتَقَدِّمٌ Preceding: anterior; being, or lying, in advance of others. b2: مُتَقَدِّمٌ فِى الأُمُورِ Forward in affairs.

الآمُسْتَقْدِمِينَ in the Kur, xv. 24: see Bd; and see its opposite, المُسْتَأْخِرِينَ.

بن

ى1 بَنَاهُ, (T, S, M, &c.,) aor. ـِ (M, Msb,) and بَنُىَ, but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ↓ ابتناه, (S, M, Msb, K,) and ↓ بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) b2: [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى امْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ↓ ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] b3: بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, فَسَمَا إِلَيْهِ كَهْلُهَا وَ غُلَامُهَا فَبَنَى لَنَا رَفِيعًا سَمْكُهُ (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) b4: بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. ـِ (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) b5: بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ↓ ابتناهُ. (M.) b6: [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. b7: and He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. b8: And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.]

A2: بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]2 بَنَّىَ see 1, first sentence.4 ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى

[Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) b2: [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى

[When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.) 5 تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) A2: تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.) 8 ابتنى: see 1, in three places.

A2: Also It became built, framed, or constructed. (Msb.) بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

بُنًى: see بِنَآءٌ.

بِنًى: see بِنَآءٌ.

بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.) بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

بَنُونَ: pl. of اِبْنٌ, which see below.

بُنْيَةٌ: see بِنَآءٌ.

بِنْيَةٌ A form, mode, or manner, of building or framing or construction; a word like مِشْيَةٌ and رِكْبَةٌ. (T, TA.) [The form, or mode of formation, of a word.] Natural constitution: as in the phrase, فُلَانٌ صَحِيحُ البِنْيَةِ [Such a one is sound in natural constitution]. (S.) b2: See also بِنَآءٌ.

بِنْتِىٌّ: see what next follows.

بَنَوِىٌّ Of, or relating to, a son; rel. n. of اِبْنٌ; as also ↓ اِبْنِىٌّ [with ا when connected with a preceding word]: (S, Msb:) the latter is allowable, (Msb,) and used by some. (S.) And Of, or relating to, a daughter; rel. n. of بِنْتٌ; as also ↓ بِنْتِىٌّ: (S, M, Msb, K:) the latter accord. to Yoo; (S, M;) but rejected by Sb. (TA.) b2: Also Of, or relating to, what are termed بُنَيَّاتُ الطَّرِيقِ, i. e., the small roads that branch off from the main road. (S.) بُنْيَانٌ and بُنْيَانَةٌ: see what next follows.

بِنَآءٌ [originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed; pl. أَبْنِيَةٌ, and pl. pl. أَبْنِيَاتٌ: (M, K:) and ↓ بُنْيَانٌ [also] has this meaning; (Msb;) [and is likewise originally an inf. n.;] or this signifies a wall; syn. حَائِطٌ; (S;) or it may be a pl., [or rather a coll. gen. n., meaning buildings, structures, edifices, or walls,] of which the sing. [or n. un.] is ↓ بُنْيَانَةٌ, and as such may be masc. and fem: (Er-Rághib, TA:) ↓ بِنْيَةٌ and ↓ بُنْيَةٌ also signify [the same as بِنَآءٌ as explained above; or] a thing that one has built, framed, or constructed; (M, K;) or, accord. to some, the former of these two relates to objects of the senses, and the latter to objects of the mind, to glory or honour or the like; (MF, TA;) and their pls. are ↓ بِنًى and ↓ بُنًى; (K;) or, accord. to the S and M, these two appear to be sings.; (TA;) [or they may be pls. or sings.; for J says that] البُنَى is like البِنَى; one says, بُنْيَةٌ and بُنًى, and بِنْيَةٌ and بِنًى; (S;) [and ISd says that] بِنْيَةٌ and بُنْيَةٌ signify as above, and so بِنًى and بُنًى; or, accord. to Aboo-Is-hák, بِنًى is pl. of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ: (M:) accord. to IAar, بِنًى signifies buildings, or structures, of clay: and also [tents] of wool; (T;) and بِنَآءٌ likewise signifies a tent (M, TA) in which the Arabs of the desert dwell, in the desert, (TA,) such as is called خِبَآء; (M, TA; *) and طِرَافٌ and قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; (TA;) pl. أَبْنِيَةٌ: (M:) the moveable dwelling, such as the خَيْمَة and مِظَلَّة and فُسْطَاط and سُرَادِق and the like, is called بِنَآءٌ as being likened to the building of burnt bricks and of clay and of gypsum. (M.) [See also بَنِيَّةٌ.]

b2: Also The roof, or ceiling, of a house or chamber or the like; as in the Kur [ii. 20], الَّذِى جَعَلَ لَكُمُ الأَرْضَ فِراشًا وَ السَّمَآءَ بِنَآءً [Who hath made for you the earth as a bed, and the heaven as a roof, or ceiling]: (S, [but wanting in some copies,] and Jel:) so says Az: (S:) or the meaning here is, as a tent (قُبَّة) pitched over you. (Bd.) b3: And The body, with the limbs or members. (TA.) b4: And i. q. نِطْعٌ [A thing that is spread on the ground to serve as a table for food &c., made of leather; like مِبْنَاةٌ]: occurring in a trad., where it is mentioned as spread on the ground, on a day of rain, for Mohammad to pray upon: so says Sh. (T.) بُنَىٌّ, [said to be] originally بُنَيْوٌ, A little son; [used as a term of endearment;] (Msb;) dim. of اِبْنٌ. (S, Mgh, Msb.) You say, يَا بُنَىِّ and يَا بُنَىَّ [O my little son, or O my child], with kesr to the ى and with fet-h also; like as you say, يَا أَبَتِ and يَا أَبَتَ [which see in art. ابو, voce أَبٌ]. (Fr, S, K.) [The fem. is بُنَيَّةٌ A little daughter; dim. of بِنْتٌ. And hence,] b2: بُنَيَّاتُ الطَّرِيقَ The small roads that branch off from the main road; (S;) what are termed التُّرَّهَاتُ. (S, K.) b3: The Arabs say, الرِّفْقُ بُنَىُّ الحِلْمِ, meaning الرفق is like الحلم. (IAar, ISd.) بُنُوَّةٌ Sonship: (Lth, Zj, S, M, Msb, K:) [it may be originally بُنُويَةٌ, for Az says, app. on the authority of Zj,] it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ, though the dual [of the word from which this is derived] is فَتَيَانِ; (T;) [and ISd says that] بُنُوَّةٌ is thus because of the dammeh. (M.) البَنِيَّةُ [properly The building, like البِنَآءُ &c.: but particularly applied to] the Kaabeh; (S, M, K;) because of its nobleness. (M, K.) One says, لَا وَرَبِّ هٰذِهِ البَنِيَّةِ مَا كَانَ كَذَا وَكَذَا [No, by the Lord of this building (the Kaabeh), such and such thing were not]: (S, TA:) and this was a common form of oath. (TA.) The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham]; because he built it. (TA.) بَنَّآءٌ A builder; [meaning one whose business is that of building;] an architect. (M.) [See also what next follows.]

بَانٍ [Building, framing, or constructing]: accord. to A'Obeyd, its pl. is أَبْنَآءٌ; and in like manner, أَجْنَآءٌ is pl. of جَانٍ: and hence the prov., أَبْنَاؤُهَا أَجْنَاؤُهَا, (M,) or أَجْنَاؤُهَا أَبْنَاؤُهَا, i. e. The injurers thereof, meaning this house (هٰذِهِ الدَّار), by demolishing it, are the builders thereof. (S in art. جنى.) ISd says, I am of opinion that these two pls. are not used except in this prov.: and J says, in art. جنى, I think that the prov. is originally جُنَاتُهَا بُنَاتُهَا; but IB affirms that it is not so: and he says that the prov. is applied to him who does, or makes, a thing without consideration, and commits a fault therein, which he repairs by undoing what he has done or made: it originated from the fact that the daughter of a certain king of El-Yemen, during his absence on a military expedition, built, by the advice of others, a house, which he, disliking it, commanded them to demolish. (TA in art. جنى. [See also Freytag's Arab. Prov. i. 294.]) b2: A bridegroom: from بَنَى عَلَى

أَهْلِهِ [q. v.]. (TA.) And hence, Any one going in to his wife. (S, TA.) b3: قَوْسٌ بَانِيةٌ A bow cleaving to its string (T, S, M, K) so that it (the latter) almost breaks; (T, S, M;) the doing of which is a fault; (M;) contr. of بَائِنَةٌ [q. v.]: (S and M in art. بين:) and so ↓ بَانَاةٌ (T, M, K) in the dial. of Teiyi: (T, M:) or the latter signifies widely separate from its string [like بَائِنَةٌ]. (TA.) بَانَاةٌ: see بَانٍ. b2: Also, (in [some of] the copies of the K erroneously written بانات, TA,) A man bending himself over his bow-string when shooting. (M, K.) b3: And Small نَبْل [or arrows]. (M and TA in art. بين.) بَانِيَةٌ fem. of بَانٍ [q. v.]. b2: Also sing. of بَوَانٍ, (TA,) which signifies The ribs of [the breast, or of the part thereof called] the زَوْر: (M, K:) or the bones of the breast: or the shoulder-blades and the four legs: (TA:) and the legs of a she-camel. (M, K.) One says, [likening a man to a camel lying down,] أَلْقَى بَوَانِيهُ, meaning He took up his abode, and settled, (T, M, K,) in a place; like أَلْقَى عَصَاهُ. (T, M.) أَلْقَى الشَّأْمُ بَوَانِيَهُ [meaning Syria became in a settled state] occurs in a trad. as related by A'Obeyd: and if he said بَوَائِنَهُ, it would be allowable; بَوَائِنُ being pl. of بوان, [i. e. بُوَانٌ or بِوَانٌ,] which is a name for any tent-pole except in the middle of the بَيْت, which has three poles. (T.) And it is said in another trad., أَلْقَتِ السَّمَآءُ بِرَكَ بَوَانِيهَا, meaning The sky cast down the rain that it contained. (TA.) اِبْنٌ, meaning A son; (M, Mgh, K;) because he is the father's building, made to be so by God; (Er-Rághib, TA;) and (tropical:) a son's son; and (tropical:) a descendant more remote; (Msb;) is with a conjunctive ا [when not immediately preceded by a quiescence, written ابْنٌ]; (Zj, T, M;) [and when immediately preceded by the proper name of a man and immediately followed by the proper name of his parent, written without the ا, as in زَيْدُ بْنُ عَمْرٍو Zeyd the son of 'Amr (in which case it should also be observed that the former proper name is without tenween); unless the words compose a proposition, as in زَيْدٌ ابْنُ عَمْرٍو Zeyd is the son of 'Amr; or in the case of an interrogation, as in هَلْ زَيْدٌ ابْنُ عَمْرٍو Is Zeyd the son of 'Amr?]: the pl. is ↓ بَنُونَ (T, S, Mgh, Msb) in the nom. case, and بَنِينَ in the accus. and gen.; (Mgh;) and أَبْنَآءٌ, (T, S, M, Mgh, Msb, K,) which is a pl. of pauc.: (Msb:) [and hence it is argued that] the sing. is of the measure فَعَلٌ with the final radical letter elided and the conjunctive ا prefixed; (M;) originally بَنَىٌ, (M, K,) with ى, as we judge, because [the aor. ـَ is more common than يَبْنُو: (M:) or originally بَنَوٌ, (S, Msb, K,) with two fet-hahs, because it has بَنُونَ for a pl., and the perfect pl. does not admit of change [in its vowels beyond that which is here made in بَنُونَ for بَنَوُونَ]; (Msb;) and because it has for a pl. أَبْنَآءٌ, like as جَمَلٌ has أَجْمَالٌ; (S;) and the elided letter is و, (Akh, T, S,) as in أَبٌ and أَخٌ, (S,) because و is more commonly elided than ى; (Akh, T;) or because the fem. is بِنْتٌ and [that of أَخٌ is] أُخْتٌ; for we do not see this ه [or ت] affixed in the fem. except when و is elided in the masc., as is shown by أَخَوَاتٌ and هَنَوَاتٌ; (S;) though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it: (T:) or, as some say, it is originally بِنْوٌ, with kesr to the. ب, like حِمْلٌ, because they say بِنْتٌ, and a change [of a vowel] in a case of this kind is rare: (Msb:) [but J says,] it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ with fet-h to the ب, for a pl.; nor of the measure فَعْلٌ, because this has [generally] for its [broken] pl. أَفْعُلٌ or فُعُولٌ: (S:) Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that it is app. the last accord. to those who say بَنُون; and that أَبْنَآءٌ may be pl. of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ. (T.) Beside the pls. mentioned above, اِبْنٌ has a quasi-pl. n., namely ↓ أَبْنَى, of the same measure as أَعْمَى; (Mgh, TA; *) a sing. denoting the pl.: or, as some say, اِبْنٌ has for pls. أَبْنَآءٌ and أَبْنَى. (TA.) Lh mentions the phrase, هٰؤُلَآءِ أَبْنَا أَبْنَائِهِمْ [or أَبْنَى ابنائهم These are the sons of their sons.]. (M.) Sometimes م is affixed to اِبْنٌ [so that it becomes ↓ اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ↓ ابْنُمٌ or ابُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or امْرُأٌ]: you say, هٰذَا ابْنُمٌ [This is a son], and رَأَيْتُ ابْنَمًا [I saw a son], and مَرَرْتُ بِابْنِمٍ

[I passed by a son]; making the ن similarly declinable to the م; and the ا is with kesr in every case [when the word commences a sentence, whether you make the word doubly declinable or not]: (AHeyth, * S:) [for] some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or امْرَأٌ]; saying, هٰذَا ابْنَمُكَ [This is thy son], and رَأَيْتُ ابْنَمَكَ [I saw thy son], and مَرَرْتُ بِابْنَمِكَ [I passed by thy son]. (AHeyth, TA.) Hassán says, وَلَدْنَا بَنِى العَنْقَآءِ وَابْنَىْ مُحَرِّقٍ

↓ فَأَكْرِمْ بِنَا خَالًا وَأَكْرِمْ بِنَا ابْنَمَا [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!], (S, K, *) i. e., ابْنَا: the م is augmentative, and the hemzeh [or rather ا] is that of conjunction. (K.) And Ru-beh says, ↓ فَهْىَ تُنَادِى بِأَبِى وَابْنِيمَا بُكَآءَ شَكْلَى فَقَدَتْ حَمِيمَا [As the weeping of a bereft woman, who has lost a relation, therefore she calls out, With my father would I ransom thee, and a son]; meaning ابْنِمَا. (TA.) The fem. of اِبْنٌ is ↓ اِبْنَةٌ or ابْنَةٌ [with the conjunctive ا when not commencing a sentence] and ↓ بِنْتٌ [meaning A daughter; and (assumed tropical:) any female descendant]: (T, S, M, Mgh, Msb, K:) accord. to Sb, (M,) اِبْنَةٌ is formed from اِبْنٌ by affixing ه [or ة]; but not so بِنْتٌ; for this is formed by affixing ى as a letter of quasi-coordination, and then substituting for it ت: (M, K:) [but if the ت be substituted for ى, it seems more probable that the ى is the final radical:] or, as some say, the ت is substituted for و: (M:) [Mtr says,] the ت is substituted for the final radical: (Mgh:) accord. to Ks, it is originally with ه [or ة], because it has a fem. meaning: (IAar, Msb:) [my own opinion is most agreeable with this of Ks; and with that of Zj, which will be mentioned below; or, perhaps, is identical with that of Zj: I think it most probable that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by suppressing the alif, transferring its kesreh to the ب, making the ن quiescent, and changing the ة into ت, which is therefore said to be not the sign of the fem. gender, either because it is not ة, but is a substitute for ة, or because it is preceded by a quiescent letter:] AHn says that the ت is substituted for the final radical letter, which is و; and that it is not the sign of the fem. gender, because the letter [next] before it is quiescent: this [he says] is the opinion of Sb, and is the right opinion; for he says that if you were to use it as the proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.: (TA:) and the same is said respecting the ت in أُخْتٌ: (TA in art. اخو:) this ت remains in a case of pause (Ks, IAar, S, Msb) as in the case of the connexion of the word with a word following: (S:) but one should not say اِبِنْتٌ, (Th, T, S.) because the ا is required only on account of the quiescence of the ب, and is therefore dropped when this is made movent: (S:) Zj says that, in forming the pl. of بِنْتٌ [and of اِبْنَةٌ], the sing. is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, but it may be a mistake for فَعَلَپٌ,] with the last radical letter suppressed: (T in TT:) the pl. is بَنَاتٌ (T, S, Msb) alone: (S:) [and this is generally treated as a fem. pl. of the perfect, or sound, kind, although the ت in بِنْتٌ is said to be not a sign of the fem. gender; so that you say, رَأَيْتُ بَنَاتِكَ I saw thy daughters; but sometimes] one says, رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter. (S.) It is said in the Bári' that when men and women are mixed together, the masc. pl. is made predominant; so that one says, بَنُو فُلَانٍ [meaning The sons and daughters, or the children, of such a one]; and even, اِمْرَأَةٌ مِنْ بَنى

تَمِيمٍ [A woman of the children of Temeem]; and accordingly, if بَنُو فُلَانٍ is applied to denote the persons to whom a legacy is left, the males and the females are included therein. (Msb.) b2: When اِبْن is applied to that which is not a human being, (IAmb, Msb,) to an irrational being, (Msb,) it has for its pl. بَنَات: (IAmb, Msb:) thus the pl. of اِبْنُ مَخَاضٍ [A young male camel in his second year] is بَنَاتُ مَخَاضٍ: (Mgh, Msb:) that of اِبْنُ لَبُونٍ [A male camel that has entered upon his third year] is بَنَاتُ لَبُونٍ: (Msb:) and that of اِبْنُ نَعْشٍ [Any one of the stars of the tail of Ursa Major or of that of Ursa Minor] is بَنَاتُ نَعْشٍ; but sometimes, by poetic licence, بَنُو نَعْشٍ: and hence, or to make a distinction between the males and the females, the lawyers say, بَنُو اللَّبُونِ. (IAmb, Msb.) b3: ↓ بَنَاتٌ also signifies (tropical:) Dolls with which young girls play: (S, Mgh, K:) sing. بِنْتٌ. (Mgh.) It occurs in this sense in a trad., in which 'Áïsheh speaks of her playing therewith (S, Mgh) when, being nine years of age, she was conducted as a bride to Mohammad. (Mgh.) b4: اِبْن is often prefixed to some other noun (T, M, Msb) that particularizes its signification, because of a close connexion between the two meanings: (Msb:) and so is ↓ بِنْت. (T, M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] b5: اِبْنُ الطِّينِ [The son of earth, or clay, meaning] Adam. (T.) اِبْنُ اللَّيْلِ and اِبْنُ الطَّرِيقِ The thief, or robber. (T.) Also the former, The wayfarer, or traveller; (Er-Rághib, TA;) and so اِبْنُ السَّبِيلِ. (Msb, Er-Rághib.) اِبْنُ حَرْبٍ A warrior: (Er-Rághib, TA:) and اِبْنُ الحَرْبِ [the warrior; or] he who suffices for war, and who defends. (Msb.) اِبْنُ الدُّنْيَا The rich man. (Msb.) b2: اِبْنُ آوَى [The jackal;] a certain beast of prey. (TA.) اِبْنُ عِرْسٍ

The سُرْعُوب [or weasel]. (TA.) b3: اِبْنُ أَدِيمٍ A skin for water or milk made of one hide; and اِبْنُ أَدِيمَيْنِ one made of two hides; and اِبْنُ ثَلَاثَهِ

آدِمَةٍ one made of three hides. (T.) b4: اِبْنَةُ الجَبَلِ The echo. (T.) b5: بَنَاتُ بِئْسٍ and بَنَاتُ طَبَقٍ and بَنَاتُ بَرْحٍ and بَنَاتُ أَوْدَكَ Calamities, or misfortunes. (T.) b6: Ru-beh said of a man who was mentioned to him, كَانَ إِحْدَى بَنَاتِ مَسَاجِدِ اللّٰهِ; as though he asserted that He was one of the pebbles of the mosque [or rather of the mosques of God]. (S.) اِبْنَةٌ or ابْنَةٌ: fem. of اِبْنٌ, which see.

اِبْنُمٌ and اِبْنَمٌ, or ابْنُمٌ and ابْنَمٌ: see اِبْنٌ, in three places.

أَبْنَى: quasi-pl. n. of اِبْنٌ which see.

اِبْنَىٌّ: see بَنَوِىٌّ.

ابْنِيمَا, for ابْنِمَا: see a verse cited voce اِبْنٌ.

أُبَيْنٌ [an unused, or unusual, dim. of اِبْنٌ]: see what next follows.

أُبَيْنٍ, of the same measure as أُعَيْمٍ, is the dim. of أَبْنَى, which is like أَعْمَى, (Sb, IB, Mgh,) and is quasi-pl. of اِبْنٌ. (Mgh.) Mohammad is related, in a trad., to have said, أُبَيْنِى لَا تَرْمُوا جَمْرَةَ العَبَقَبِةِ حَتَّى تَطْلُعَ الشَّمْسُ [O little (meaning dear) sons, cast not ye the pebble of the 'Akabeh (see جَمْرَةٌ) until the sun rise], (TA,) or أُبَيْنِىَّ الخ [O my little sons &c.]: (Mgh, TA:) IAth says that the hemzeh is augmentative; and that there are differences of opinion respecting the form of the word and its meaning: some say that it is the dim. of أَبْنَى, like أَعْمَى, a sing. word denoting a pl. meaning, or, accord. to some, a pl. of اِبْنٌ, as well as أَبْنَآءٌ: some say that it is the dim. of اِبْنٌ; [and if so, we must read أُبَيْنِى my little son;] but this requires consideration [more especially as it is followed by a pl. verb]: AO says that it is the dim. of بَنِىَّ, pl. of اِبْنٌ with the affixed pronoun of the first Pers\. [sing.]; and this requires us to read أُبَيْنِىَّ. (TA.) J says, in the S, that the dim. of أَبْنَآءٌ [pl. of اِبْنٌ] is ↓ أُبَيْنَآءٌ, and, if you will, ↓ أُبَيْنُونَ; and he cites a verse in which occurs the expression أُبَيْنِيكَ, [in the gen. case, meaning thy little sons,] and adds, it is as though its sing. were إِبْنٌ, with the disjunctive ا, whence the dim. ↓ أُبَيْنٌ, in the pl. أُبَيْنُونَ: but he should have said, as though its sing. were أَبْنَى, like أَعْمَى, originally أَبْنَوُ. (IB, TA.) أُبَيْنَآء: see what next precedes.

أُبَيْنُونَ: see what next precedes.

مِبْنَاةٌ (T, S, M, K) and مَبْنَاةٌ (M, K) A نِطْع [like بِنَآءٌ, which see for an explanation]: (S, M, K:) and a سِتْر [i. e. curtain or the like]: (K:) or a thing in the form of a سِتْر: (M:) or a [tent of the kind called] قُبَّة, made of skins, or hides: (IAar, T:) or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent (فِى كِسْرِ بَيْتِهَا), and in which she dwells; and may-be she has sheep, or goats, and is content with the possession of these, exclusively of the other sheep, or goats, for herself and her garments [and app. for making of their skins her مبناه]; and she has a covering (إِزَار) [extended] in the middle of the بَيْت [or tent], within, to protect her from the heat, and from the violent rain, so that she and her clothes are not wetted: (Aboo-'Adnán, T:) or, accord. to As, a mat (حَصِيرٌ), or a نِطْع, which the trafficker spreads upon the things that he sells: and they used to put the mats (الحُصُر) upon the أَنْطَاع [pl. of نِطْع], and go round about with them [in the market]: the مبناة is thus called because it is made of skins joined together: (T:) also a receptacle of the kind called عَيْبَة: (M, K:) such is said to be its meaning: (S:) pl. مَبَانٍ. (T.) مَبْنِىٌّ [Built, &c.: see 1]. أَرْضٌ مَبْنِيَّةٌ meansأَرْضٌ مَبْنِىٌّ فِيهَا [Land built in or upon]; and is deemed a chaste phrase. (Mgh.) مُبَنًّى Raised high; applied to a palace, or pavilion. (M, TA.) مُبْتَنًى [pass. part. n. of اِبْتَنَاهُ] is used in the place of the inf. n. [of that verb, agreeably with many other instances, or accord. to a common licence], meaning The act of building, framing, or constructing. (TA.)

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

بدو

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

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

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

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

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

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

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

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

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

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

بَدَوَاتٌ: see بَدَآءٌ, in three places.

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

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

بَدَاوِىٌّ and بِدَاوِىٌّ: see بَدَوِىٌّ.

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

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

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

مَبْدًى: pl. مَبَادٍ: see بَادِيَةٌ.

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

اله

1 أَلَهَ, (S, and so in some copies of the K,) with fet-h, (S,) or أَلِهَ, (Mgh, Msb, and so in some copies of the K,) like تَعِبَ, aor. ـَ (Msb,) inf. n. إِلَاهَةٌ (S, Msb, K) and أُلُوهَةٌ and أُلُوهِيَّپٌ, (K,) He served, worshipped, or adored; syn. عَبَدَ. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124,] وَيَذَرَكَ وَإِلَاهَتَكَ [And leave thee, and the service, or worship, or adoration, of thee; instead of وَآلِهَتَكَ and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur lxxix. 24 and xxviii. 38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) A2: أَلِهَ, aor. ـَ (S, K,) inf. n. أَلَهٌ, (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally وَلِهَ. (S.) b2: أَلِهَ عَلَي فُلَانٍ He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like وَلِهَ. (S.) b3: أَلِهَ إِلَيْهِ He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) b4: أَلِهَ بِالمَكَانِ He remained, stayed, abode, or dwelt, in the place. (MF.) A3: أَلَهَهُ, (K,) like مَنَعَهُ, (TA,) [in the CK اَلِهَهُ,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.) 2 تَأْلِيهٌ [inf. n. of أَلَّهَهُ He made him, or took him as, a slave; he enslaved him;] i. q. تَعْبِيدٌ. (S, K.) b2: [The primary signification of أَلَّهَهُ seems to be, He made him to serve, worship, or adore. b3: Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.]5 تألّه He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.) أُلْهَانِيَّةٌ: see إِلَاهَةٌ.

إِلهٌ, or إِلَاهٌ, [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ, (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, (Msb,) meaning ↓ مَأْلْوةٌ [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال, properly, i. q. اللّٰهُ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of اللّٰه: (Msb:) pl. آلِهَةٌ: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to إِلَاهَةٌ: (TA:) [not so in the CK; but there, الالِهَةُ is put in a place where we should read الإِلَاهَةُ, or إِلَاهَةُ without the article:] ↓ الإِلَاهَةُ [is the fem. of الإِلَاهُ, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الآلِهَةُ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed]

هِلَال: (Th, K:) and, (S, K,) as also ↓ إِلَاهَةُ, without ال, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ الأُلَاهَةُ, (IAar, K,) and ↓ أُلَاهَةُ, (IAar, TA,) and ↓ الأَلَاهَةُ, (K,) [and app. ↓ أَلَاهَةُ,] and ↓ الأَلِيهَةُ, (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [إِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاهٌ, like as إِشَاحٌ is originally وِشَاحٌ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of اللّٰهُ.]

أَلَهَةُ and الأَلَاهَةُ: see إِلهٌ.

أُلَاهَةُ and الأُلَاهَةُ: see إِلهٌ.

A2: أُلَاهَةٌ: see إِلَاهَةٌ.

إِلَاهَةٌ inf. n. of 1, q. v. (S, Msb, K.) A2: Godship; divinity; (K;) as also ↓ أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and ↓ أُلْهَانِيَّةٌ. (K.) A3: إِلَاهَةُ and الإِلَاهَةُ: see إِلهٌ.

الأَلِيهَةُ: see إِلهٌ.

إِلهِىٌّ, or إِلَاهِىٌّ, Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الإِلهِىُّ or الإِلَاهِىٌّ: see what next follows.]

الإِلهِيَّةُ, or الإِلَاهِيَّةُ, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الإِلهِيَّاتِ or الإِلَاهِيَّاتِ, and ↓ العِلْمُ الإِلهِىُّ or الإِلَاهِىُّ.]

اللّٰهُ, [written with the disjunctive alif اَللّٰهُ, meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally إِلهٌ, or إِلَاهٌ, (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, (S, K, *) with [the article]

ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الإِلَاهُ, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains اللّٰهُ, or الِلَاهُ, after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الإِلَاهُ: (S:) so says J; but IB says that this is not a necessary inference, because الإِلَاهُ applies to God (اللّٰهُ) and also to the idol that is worshipped; whereas اللّٰهُ applies only to God; and therefore, in using the vocative form of address, one may say, يَا اَللّٰهُ [O God], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الإِلَاهُ either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاهٌ: see art. ليه: (S:) some say that it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَهَهُ, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه;) and AAF says that it is also thus pronounced in a form of swearing; as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الإِلَاهُ: (S in the present art.:) Sb mentions this pronunciation in يَا اَللّٰهُ; and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا اللّٰهُ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God,] it is pronounced in the [contr.] manner termed تَرْقِيق: AHát says that some of the vulgar say, لَاوَاللّٰهْ [No, by God], suppressing the alif, which should necessarily be uttered, as in الرَّحْمنُ, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, اَللّٰهَ اللّٰهَ فِى كَذَا, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّةٌ.]) And اَللّٰهَ لَأَفْعَلَنَّ and اَللّٰهِ لَأَفْعَلَنَّ [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in ii. 1.) and لِلهِ مَا فَعَلْتُ, meaning وَاللّٰهِ مَا فَعَلْتُ [By God, I did not, or have not done, such a thing]. (JK.) And لِلّهِ دَرُّكَ (tropical:) To God be attributed thy deed! (A in art. در:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. در:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And لِلّهِ دَرُّهُ (tropical:) To God be attributed his deed! [&c.]. (S and K in art. در.) And لِلّهِ القَائِلُ [meaning To God be attributed (the eloquence of) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase لِلّهِ دَرُّهُ, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And لِلّهِ فُلَانٌ [To God be attributed (the excel-lence, or goodness, or deed, &c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And لِلّهِ أَبُوكَ: see art. ابو.] And لَاهِ أَنْتَ, meaning لِلّهِ أَنْتَ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to لِلّهِ, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] إِنَّالِلّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) Az mentions the phrase الحَمْدُلَاهِ [meaning الحَمْدُلِلّهِ Praise be to God]: but this is not allowable in the Kur-án: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kur-án. (Az, TA.) b2: ↓ اَللّهُمَّ is an expression used in prayer; as also لَاهُمَّ; (JK, Msb;) meaning يَا اَللّٰهُ [O God]; the م being a substitute for [the suppressed vocative particle] يا; (S in art. ليه, and Bd in iii. 25;) but one says also, يَا اَللّهُمَّ, (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is يَا اَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also اَللّهُمَّ إِلَّا [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And اَللّهُمَّ نَعَمْ [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. 563.) اَللّهُمَّ: see what next precedes.

مَأْلُوهٌ: see إِلهٌ.

ال

ى1 أَلِىَ, (S, K,) aor. ـْ inf. n. أَلًى, (S,) He (a man, S) was, or became, large in the أُلْيَة, q. v. (S, K. *) A2: أَلَيْتَ: see 1 in art. الو.

أَلْىٌ: see إِلًى: A2: and see also أَلَيَانٌ.

أَلًى: see إِلًى: A2: and see also أَلَيَانٌ.

أُلْىٌّ: see إِلًى.

أُلَى, (so in some copies of the S and in the M,) accord. to Sb, or أُلَا, (so likewise in the M, in which it is mentioned in art. الى, [and thus it is always pronounced,]) or أُولَى; (so in several copies of the S and in the K, in the last division of each of those works, [and thus it is generally written;]) and with the lengthened ا, [and this is the more common form of the word, i. e. ↓ أُلَآءِ, as it is always pronounced, or أُولَآءِ, as it is generally written, both of which modes of writing it I find in the M.,] (S, M, K,) of the same measure as غُرَاب, (M,) indecl., with a kesreh for its termination; (S;) [These and those,] a pl. having no proper sing., (S, K,) or a noun denoting a pl., (M,) or its sing. is ذَا for the masc. and ذِهْ for the fem., (S, K,) for it is both masc. and fem., (S,) and is applied to rational beings and to irrational things. (M.) [Thus,] هُمْ أُولَآءِ عَلَى أَثَرِى, in the Kur xx. 86, means [They are these, following near after me; or] they are near me, coming near after me. (Jel, and Bd says the like.) And in the same, iii. 115, هَاأَنْتُمْ أُولَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ Now ye, O ye these believers, love them, and they love not you. (Jel.) b2: The particle (M) هَا (S, K) used as an inceptive to give notice of what is about to be said is prefixed to it, [i. e., to the form with the lengthened ا,] (S, M, K,) so that you say, ↓ هؤُلَآءِ [meaning These, like as هذَا means “this”]. (S, K.) And Az says that some of the Arabs say, هؤَلَآءِ قَوْمُكَ [These are thy people], (S, M, *) and ↓ رَأَيْتُ هؤُلَآءٍ [I saw these], (M,) with tenween and kesr (S, M) to the hemzeh; (S;) and this, says IJ, is of the dial. of Benoo-'Okeyl. (M.) b3: And the ك of allocution is added to it, so that you say, أُولئِكَ, [or آُولَآئِكَ, which is the same, and أُولئِكُمْ, or أُولَآئِكُمْ, &c.,] and أُولَاكَ, (S, K,) and أُولَالِكَ, (so in some copies of the S and in the K,) or أُلَالِكَ, (so in some copies of the S and in the M,) in which the [second] ل is augmentative, (M,) and ↓ أُلَّاكَ, with teshdeed, (K,) [all meaning Those, like as ذَاكَ and ذلِكَ mean “that” and hence] Ks says that when one says أُولَآئكَ, the sing. is ذلِكَ; and when one says أُولَاكَ, the sing. is ذَاكَ; (S;) or أُلَالِكَ [or أُولَالِكَ, each with an augmentative ل, like ذلِكَ, (and this, I doubt not, is the correct statement,)] is as though it were pl. of ذلِكَ: (M:) but one does not say هَاؤُلَالِكَ, or هأُولَالِكَ, (M,) [nor هَؤُلَائِكَ, or the like.] [Thus it is said in the Kur ii. 4, أُولَآئِكَ عَلَ هُدًى مِنْ رَبِّهِمْ وَأُولَآئِكَ هُمُ المُفْلِحُونَ Those follow a right direction from their Lord, and those are they who shall prosper.] And sometimes أُولَآئِكَ is applied to irrational things, as in the phrase بَعْد أُولَآئِكَ الأَيَّامِ [After those days]; and in the Kur [xvii. 38], where it is said, إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَآئِكَ كَانَ عَنْهُ مَسْؤُولًا [Verily the ears and the eyes and the heart, all of those shall be inquired of]. (S.) b4: The dims. are ↓ إُلَيَّا and ↓ أُلَيَّآءِ (S, M) and ↓ هؤُلَيَّآءِ: (M:) for the formation of the dim. of a noun of vague application does not alter its commencement, but leaves it in its original state, with fet-h or damm, [as the case may be,] and the ى which is the characteristic of the dim. is inserted in the second place if the word is one of two letters, [as in the instance of ذَيَّا, dim. of ذَا,] and in the third place if it is a word of three letters. (S.) A2: الأُلَى, (as in some copies of the S and T,) of the same measure as العُلَى; (S; [wherefore the author of the TA prefers this mode of writing it, which expresses the manner in which it is always pronounced;]) or الأُلَا; (ISd, TA;) or الأُولَى; (so in some copies of the S and T;) is likewise a pl. having no proper sing., [meaning They who, those which, and simply who, and which,] its sing. being الَّذِى; (S;) or is changed from being a noun of indication so as to have the meaning of الَّذِينَ; as also ↓ الأُلَآءِ; wherefore they have the lengthened as well as the shortened alif, and that with the lengthened alif is made indecl. by terminating with a kesreh. (ISd.) A poet says, وَإِنَّ الإُولَى بِالطَّفِّ مِنْ آلِ هَاشِمٍ

تَآسَوْا فَسَنُّوا لِلْكِرَامِ التَّآسِيَا [And they who are in Et-Taff, of the family of Háshim, shared their property, one with another, and so set the example, to the generous, of the sharing of property]. (T, and S in art. اسو, where, in one copy, I find الأُلَى in the place of الأُولَى.) And another poet says, وَإَنَّ الإُلَآءِ يَعْلَمُونَكَ مِنْهُمُ [And verily they who know thee, of them]: which shows what has been said above, respecting the change of meaning. (ISd.) Ziyád El-Aajam uses the former of the two words without ال, saying, فَأَنْتُمْ أُولَى جِئْتُمْ مَعَ البَقْلِ وَالدَّبَى

فَطَارَ وَهذَا شَخْصُكُمْ غَيْرُ طَائِرِ [For ye are they who came with the herbs, or leguminous plants, and the young locusts, and they have gone away, while these, yourselves, are not going away]: (T:) he means that their nobility is recent. (Ham p. 678; where, instead of فأنتم and اولى, we find وَأَنْتُمُ and أُلَا.) b2: In the phrase العَرَبُ الأُولَى, (as in the L, and in some copies of the S and K,) or الأُلَى, (as also in the L, and in other copies of the S and K, [and thus it is always pronounced,]) الاولى or الالى may also signify الَّذِينَ, the verb سَلَفُوا being suppressed after it, because understood; [so that the meaning is, The Arabs who have preceded, or passed away;] so says Ibn-EshShejeree: (L:) or it is formed by transposition from الأُوَلُ, being pl. of أُولَى [fem. of أَوَّلُ], like as أُخَرُ is pl. of آخَ: and it is thus in the phrase, ذَهَبَتِ العَرَبُ الأُولَى or الأُلَى [The first Arabs have passed away]. (S, K.) 'Obeyd Ibn-ElAbras uses the phrase, نَحْنُ الأُلَى [as meaning We are the first]. (TA.) إِلْىٌ: see إِلًى.

إِلَى: see إِلًى: A2: and see also art. الو.

إِلَى (T, S, M, K) and ↓ أَلًى, (S, M, K,) the latter said by Zekereeyà to be the most common, and the same is implied in the S, but MF says that this is not known, (TA,) and ↓ إِلْوٌ, (T,) or ↓ أَلْوٌ, (Es-Semeen, K,) like دَلْوٌ, (Es-Semeen, TA,) [belonging to art. الو,] and ↓ إِلْىٌ (T, M, K) and ↓ أَلْىٌ (M, K) and ↓ أُلْيٌ (Es-Sakháwee, Zekereeyà, TA) and ↓ إِلَى, (the same,) or إِلَا, occurring at the end of a verse, but it may be a contraction of إِلَّا, meaning عَهْدًا, (M,) A benefit, benefaction, favour, boon, or blessing: pl. آلَآءٌ. (T, S, M, K, &c.) IAmb says that إِلًى and أَلًى are originally وِلًا and وَلًا. (TA.) أَلْيَةٌ The buttock, or buttocks, rump, or posteriors, syn. عَجِيزَةٌ, (K,) or [more properly] عَجُزٌ, (M,) of a man &c., (M,) or of a sheep or goat, (Lth, T, S,) and of a man, (Lth, T,) or of a ewe: (ISk, T:) or the flesh and fat thereon: (M, K:) you should not say ↓ إِلْيَةٌ, (T, S, K,) a form mentioned by the expositors of the Fs, but said to be vulgar and low; (TA;) nor لِيَّةٌ, (T, S, K,) with kesr to the ل, and with teshdeed to the ى, as in the S, [but in a copy of the S, and in one of the T, written without teshdeed,] a form asserted to be correct by some, but it is rarer and lower than إِلْيَةٌ, though it is the form commonly obtaining with the vulgar: (TA:) the dual. is ↓ أَلْيَانِ, (Az, T, S,) without ت; (S;) but أَلْيَتَانِ sometimes occurs: (IB:) أَلَصُّ الأَلْيَتَيْنِ is an epithet applied to the Zenjee, (K in art. لص,) meaning having the buttocks cleaving together: (TA in that art.:) the pl. is أَلْيَاتٌ (T, M, K) and أَلَايَا; (M, K;) the latter anomalous. (M.) Lh mentions the phrase, إِنَّهُ لَذُو أَلْيَاتٍ [Verily he has large buttocks]; as though the term إَلْيَةٌ applied to every part of what is thus called. (M.) b2: Fat, as a subst.: (M:) and a piece of fat. (M, K.) b3: The tail, or fat of the tail, (Pers\. دُنْبَهٌ,) of a sheep. (KL.) [Both of these significations (the “tail,” and “fat of the tail,” of a sheep) are now commonly given to لِيَّة, a corruption of أَلْيَةٌ mentioned above: and in the K, voce طُنْبُورٌ, it is said that the Pers\. دُنْبَهْ بَرَّهْ signifies أَلْيَةُ الحَمَلِ.] b4: أَلْيَةُ السَّاقِ The muscle of the shank; syn. حَمَاةُ السَّاقِ [which see, in art. حمو]. (AAF, M, K.) b5: أَلْيَةُ الإِبْهَامِ The portion of flesh that is at the root of the thumb; (S, M;) and which is also called its ضَرَّة; (M;) or the part to which corresponds the ضَرَّة; (S;) and which is also called أَلْيَةُ الكَفِّ; the ضَرَّة being the portion of flesh in فِى, [app. a mistranscription for مِنْ from]) the little finger to the prominent extremity of the ulna next that finger, at the wrist: (TA:) or the portion of flesh in the ضَرَّة of the thumb. (K.) b6: أَلْيَةُ الخَنْصِرِ The portion of flesh that is beneath the little finger; [app. what is described above, as called the ضَرَّة, extending from that finger to the prominent extremity of the ulna, at the wrist;] also called أَلْيَةُ اليَدِ. (Lth, T.) b7: أَلْيَتَا الكَفِّ The أَلْيَة of the thumb [described above as also called by itself أَلْيَةُ الكَفِّ] and the ضَرَّة of the little finger [respecting which see the next preceding sentence]. (TA, from a trad.) b8: القَدَمِ أَلْيَةُ The part of the human foot upon which one treads, which is the portion of flesh beneath [or next to] the little toe. (M.) b9: أَلْيَةُ الحَافِرِ The hinder part of the solid hoof. (S, M.) إِلْيَةٌ: see أَلْيَةٌ.

أَلْيَانُ: see أَلَيَانٌ.

أَلْيَانِ an irreg. dual of أَلَيَانٌ, q. v.

أَلَيَانٌ (T, S, M, K) and ↓ أَلْيَانُ (M, K) and ↓ آلَى, (T, S, K,) of the measure أَفْعَلُ, (S,) and ↓ آلٌ, (M,) or ↓ أَلًى, (so in some copies of the K, and so accord. to the TA,) or ↓ أَلْىٌ, (so in a copy of the K,) or ↓ أَلِىٌ, (accord. to the CK,) and ↓ آلٍ, (M, K,) applied to a ram, Large in the أَلْيَة, q. v.: (T, * S, M, * K, * TA:) and so, applied to a ewe, أَلَيَانَةٌ, (T, M, K, [in the CK اَلْيَانَةٌ,]) fem. of أَلَيَانٌ; (T;) and ↓ أَلْيَآءٌ, (T, S, M, K,) fem. of آلَى: (T, S:) and in like manner these epithets [masc. and fem. respectively, آلَى, however, being omitted in the M,] are applied to a man and to a woman; (M, K;) or, accord. to Aboo-Is-hák, (M,) آلَى is applied to a man, and عَجْزَآءُ to a woman, but not أَلْيَآءُ, (S, M,) though [it is asserted that] some say this, (S,) Yz saying so, accord. to A 'Obeyd, (IB,) but A 'Obeyd has erred in this matter: (M:) the pl. is أُلْىٌ, (T, S, M, K, [in the CK erroneously written with fet-h to the ا,]) pl. of آلَى, (T, S, M,) or of آلٍ; of the former because an epithet of this kind is generally of the measure أَفْعَلُ, or of the latter after the manner of بُزْلٌ as pl. of بَازِلٌ, and عُودٌ as pl. of عَائِدٌ; (M;) applied to rams (T, S M) and to ewes, (T, S,) and to men and to women; (M, K) and أَلَيَانَاتٌ, (S, M, K, [in the CK اَلْيانات,]) pl. of أَلَيَانَةٌ, (TA,) [but] applied to rams (S) [as well as ewes], or to women, (M, K,) and, also applied to women, إِلَآءٌ, (M, and so in a copy of the K, [in the CK اَلآء,]) or آلَآءٌ, (so in some copies of the K, and in the TA,) with medd, pl. of أَلًى, (TA,) and أَلَايَا, (K,) pl. of أَلْيَانُ. (TA.) أُلَآءِ and هؤُلَآءِ and هؤُلَآءٍ and الأُلَآُءِ: see أُلَى.

أَلِىُ, mentioned in this art. in the K: see art. الو: A2: and see also أَلَيَانٌ.

أُلَيَّا and أُلَيَّآءِ and هؤُلَيَّآءِ: see أُلَى.

أَلَّآءٍ A man who sells fat, which is termed الأَلْيَةُ. (M.) أُلَّاكَ: see أُلَى.

آلٌ: see أَلَيَانٌ.

آلٍ: see أَلَيَانٌ.

آلَى, and its fem. أَلْيَآءُ: see أَلَيَانٌ, in two places.