بين

1 بَانَ, (M, Mgh, Msb, K,) [aor. ـِ inf. n. بَيْنُونَةٌ and بُيُونٌ (M, Mgh, K) and بَيْنٌ, (M, K,) It (a thing) became separated, severed, disunited, or cut off, (M, Mgh, Msb, K,) عَنِ الشَّىْءِ from the thing. (Mgh.) And بَانَتْ, (M, K,) or بَانَتْ بِالطَّلَاقِ, (Msb,) She (a wife) became separated by divorce, (M, Msb, K,) عَنِ الرَّجُلِ from the man. (M, K.) And بَانَتٌ said of a girl, [She became separated from her parents by marriage;] she married: (ISh, T:) as though she became at a distance from the house of her father. (ISh, TA.) And بَانَ, (M,) or بَانَ بِمَالٍ, aor. ـِ (T,) inf. n. بُيُونٌ (T, M) and بَيْنٌ, (M,) He became separated from his father, or mother, or both, by property [which he received from him, or her, or them,] (Az, T, M,) to be his alone: (Az, T:) and ElFárisee states, on the authority of Az, that one] says also, بَانَ عَنْهُ and بَانَهُ [the former app. meaning he became separated thus from him, i. e., from his father; and the latter being syn. with

أَبَانَهُ, q. v.]. (M.) And بَانَ الخَلِيطُ, inf. n. بَيْنٌ and بَيْنُونَةٌ, [The partner, or copartner, or sharer, &c., became separated from the person, or persons, with whom he had been associated.] (T.) and بَانَتْ يَدُ النَّاقَةِ عَنْ جَنْبِهَا, inf. n. بُيُونٌ, [The fore leg of the she-camel became withdrawn, or apart, from her side.] (T.) And بَانَ, (S, M, Msb,) and بَانُوا, (K,) aor. ـِ (S,) inf. n. بَيْنٌ and بَيْنُونَةٌ, (S, M, Msb, K,) He separated himself, or it separated itself; (S; [in one copy of which it is said of a thing;]) and they separated themselves: (K:) or it (a tribe, M, Msb) went, journeyed, went away, or departed; and went, removed, retired, or withdrew itself, to a distance, or far away, or far off. (Msb.) b2: بَانَ, (T, S, M, &c.,) aor. ـِ (T, Msb,) inf. n. بَيَانٌ; (T, S, Mgh, K;) and ↓ ابان, (T, S, M, &c.,) inf. n. إِبَانَةٌ; (T, Msb;) and ↓ بيّن, (T, S, M, &c.,) inf. n. تَبْيِينٌ; (S;) and ↓ تبيّن; and ↓ استبان; (T, S, M, &c.,) all signify the same; (T, M, Msb;) i. e. It (a thing, T, S, M, Mgh, or an affair, or a case, Msb) was, or became, [distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous: (S, Mgh, Msb, K:) and it was, or became, known. (K.) You say, بَانَ الحَقُّ [The truth became apparent, &c.; or known]; as also ↓ ابان. (T.) and الصُّبْحُ لِذِى عَيْنَيْنِ ↓ قَدْ بَيَّنَ The dawn has become apparent to him who has two eyes: a prov.: (S, M:) applied to a thing that becomes altogether apparent, or manifest. (Har p. 542.) And it is said in the Kur [ii. 257], الرُّشْدُ مِنَ الغَىِّ ↓ قَدْ تَبَيَّنَ [The right belief hath become distinguished from error]. (TA.) and the lawyers, correctly, use the phrase, كَصَوْتٍ لَا مِنْهُ حُرُوفٌ ↓ يَسْتَبِينُ [Like a sound whereof letters are not distinguishable]. (Mgh.) b3: [It seems to be indicated in the TA that بَانَ, aor. ـِ inf. n. بَيْنٌ and بَيْنُونَةٌ, also signifies It was, or became, united, or connected; thus having two contr. meanings; but I have not found the verb used in this sense, though بَيْنٌ signifies both disunion and union.]

A2: بَانَهُ, aor. ـِ inf. n. بَيْنٌ: see بَانَهُ, aor. ـُ inf. n. بَوْنٌ, in art. بون.

A3: See also 2, in two places.2 بيّن, intrans., inf. n. تَبْيِينٌ: see 1, in two places. b2: You say also, بيّن الشَّجَرُ The trees, (K,) or the leaves of the trees, (TA,) appeared, when beginning to grow forth. (K, TA.) and بيّن القَرْنُ (tropical:) The horn came forth. (K, TA.) A2: بيّن بِنْتَهُ: see 4. b2: بيّنهُ, (T, Msb, K,) inf. n. تَبْيِينٌ (T, S) and ↓ تِبْيَانٌ (T, S, * K *) and تَبْيَانٌ; (K;) the second of which three is an anomalous inf. n., (T, S, K,) for by rule it should be of the measure تَفْعَالٌ; (T, S;) but تَبْيَانٌ is not known except accord. to the opinion of those who allow the authority of analogy, which opinion is outweighed by the contrary; (TA;) and تِبْيَانٌ is the only inf. n. of its measure except تِلْقَآءٌ, (T, S,) accord. to the generality of the leading authorities; but some add تِمْثَالٌ, as inf. n. of مَثَّلَ; and El-Hareeree adds to these two, in the Durrah, تِنْضَالٌ, as inf. n. of نَاضَلَهُ; and Esh-Shiháb adds, in the Expos. of the Durrah, تِشْرَابٌ, as inf. n. of شَرِبَ الخَمْرَ; asserting تَشْرَابٌ also to have been heard, agreeably with analogy; [and to these may be added تَبْكَآءٌ and تِمْشَآءٌ, and perhaps some other instances of the same kind;] but some disallow تِفْعَالٌ altogether as the measure of an inf. n., saying that the words transmitted as instances thereof are simple substs. used as inf. ns., like طَعَامٌ in the place of إِطْعَامٌ; (MF, TA;) and Sb says that تِبْيَانٌ is not an inf. n.; for, where it so, it would be تَبْيَانٌ; but it is, from بَيَّنْتُ, like غَارَةٌ from أَغَرْتُ; (M, TA;) [He made it distinct, as though separate from others; and thus,] he made it (namely, a thing, T, S, Mgh, or an affair, or a case, Msb) apparent, manifest, evident, clear, plain, or perspicuous; (S, Msb, K;) as also ↓ ابانهُ, (S, Mgh, Msb, K,) inf. n. إِبَانَةٌ; (Msb;) and ↓ تبيّنهُ; (S, * Msb, K;) and ↓ استبانهُ: (Mgh, Msb, K:) [بيّنهُ is the most common in this sense: and often signifies he explained it: and he proved it:] and ↓ all these verbs signify also he made it known; he notified it: (K:) or ↓ اِسْتَبَنْتُهُ signifies, (S,) or signifies also, (Mgh,) I knew it, or became acquainted with it, [or distinguished it,] (S, Mgh,) clearly, or plainly; (Mgh;) and so ↓ تَبَيَّنْتُهُ; (S, * Mgh;) [and بَيَّنْتُهُ, as appears from an ex. in what follows, from a verse of En-Nábighah:] ↓ بِنْتُهُ and ↓ أَبَنْتُهُ and ↓ اِسْتَبَنْتُهُ and بَيَّنْتُهُ all signify the same as ↓ تَبَيَّنْتُهُ [app. in all the senses of this verb]: (M:) or, of all these verbs, ↓ بَانَ is only intrans.: (Msb:) and ↓ اِسْتَبَنْتُهُ signifies I looked at it, or into it, (namely, a thing,) considered it, examined it, or studied it, repeatedly, in order that it might become apparent, manifest, evident, clear, or plain, to me: (T, TA:) and ↓ تبيّنهُ he looked at it, or into it, (namely, an affair, or a case,) considered it, examined it, or studied it, repeatedly, or deliberately, in order to know its real state by the external signs thereof. (T.) A poet says, وَمَا خِفْتُ حَتَّى بَيَّنَ الشِّرْبُ وَالأَذَى

↓ بقَانِئَةٍ أَنِّى مِنَ الحَىِّ أَبْيَنُ [And I feared not until the drinking, or the time of drinking, and molestation, made manifest, or plainly showed, by a deep-red (sun), that I was separated from the tribe: see قَانِئٌ]. (M.) and it is said in the Kur [xvi. 91], وَأَنْزَلْنَا عَلَيْكَ الكِتَابَ تِبْيَانًا لِكُلِّ شَىْءٍ [And we have sent down to thee the Scripture to make manifest everything]; meaning, we make manifest to thee in the Scripture everything that thou and thy people require [to know] respecting matters of religion. (T.) See also بَيَانٌ, in the latter half of the paragraph. En-Nábighah says, إِلَّا الأَوَارِىَّ مَّا أُبَيِّنُهَا [Except the places of the confinement of the beasts: with difficulty did I distinguish them]; meaning ↓ أَتَبَيَّنُهَا. (S.) You say also, مَا ↓ تَبَيَّنَ يَأْتِيهِ, meaning He sought, or endeavoured, to see, or discover, what would happen to him, of good and evil. (M in art. بصر.) [See also 5, below.]

سَبِيلَ المُجْرِمِينَ ↓ وَلِتَسْتَبِينَ, in the Kur [vi. 55], means And that thou mayest the more consider, or examine, repeatedly, in order that it may become manifest to thee, the way of the sinners, O Mohammad: (T:) or that thou mayest seek, or endeavour, to see plainly, or clearly, &c.; syn. وَلِتَسْتَوْضِحَ سَبِيلَهُمْ: (Bd:) but most read, وَلِيَسْتَبِينَ سيبلُ المجرمين; the verb in this case being intrans. (T.) 3 باينهُ, (K,) inf. n. مُبَايَنَةٌ, (S,) He separated himself from him; or left, forsook, or abandoned, him: (S, TA:) or he forsook, or abandoned, him, being forsaken, or abandoned, by him; or cut him off from friendly or loving communion or intercourse, being so cut off by him; or cut him, or ceased to speak to him, being in like manner cut by him. (K.) [And It became separated from it.]4 ابان, intrans., inf. n. إِبَانَةٌ: see 1, in two places.

A2: ابانهُ, (inf. n. as above, TA,) He separated it, severed it, disunited it, or cut it off. (M, Msb, K, TA.) You say, ضَرَبَهُ فَأَبَانَ رَأْسَهُ (S, K) He smote him and severed his head, مِنْ جَسَدِهِ from his body. (S, TA.) And ابان المَرْأَةَ He (the husband) separated the woman, or wife, by divorce. (Msb.) And ابان بِنْتَهُ, and ↓ بيّنها, (T, K,) inf. n. of the former as above, and of the latter تَبْيِينٌ, (TA,) He married, or gave in marriage, his daughter, (T, K,) and she went to her husband: (T:) from بَيْنٌ signifying "distance:" as though he removed her to a distance from the house, or tent, of her mother. (TA.) And ابان ابْنَهُ بِمَالٍ, (M,) or ابانهُ أَبَوَاهُ, (T,) He separated from himself his son, (M,) or his two parents separated him from themselves, (T,) by [giving him] property, (T, M,) to be his alone: (T:) mentioned on the authority of Az. (T, M.) And ابان الدَّلْوَ عَنْ طِىِّ البِئْرِ He drew away the bucket from the casing of the well, lest the latter should lacerate the former. (M.) b2: See also 2, in three places. b3: [Hence, ابان signifies also He spoke, or wrote, perspicuously, clearly, plainly, or distinctly, as to meaning; or, with eloquence: from بَيَانٌ, q. v.] And ابان عَلَيْهِ He spoke perspicuously, clearly, plainly, or distinctly, and gave his testimony, or evidence, or gave decisive information, against him, or respecting it. (TA.) [The verb thus used is for ابان كَلَامَهُ, and شَهَادَتَهُ.] One says of a drunken man, مَا يُبِينُ كَلَامًا He does not speak plainly, or distinctly; lit., does not make speech plain, or distinct. (Ks, T in art. بت.) b4: [مَا أَبْيَنَهُ How distinct, apparent, manifest, evident, clear, or plain, is it! See an ex. voce بَسُلَ. b5: And How perspicuous, or chaste, or eloquent, is he in speech, or writing! how good is his بَيَان!]5 تبيّن, intrans.: see 1, in two places.

A2: As a trans. verb: see 2, in seven places. b2: [Hence, الأَمْرَ being understood,] He sought, or sought leisurely or repeatedly, to obtain knowledge [of the thing], until he knew [it]; he examined, scrutinized, or investigated: (Bd in xlix. 6:) he sought, or endeavoured, to make the affair, or case, manifest, and to settle it, or establish it, and was not hasty therein: (Idem in iv. 96:) or he acted, or proceeded, deliberately, or leisurely, in the affair, or case; not hastily: (Ks, TA:) or it has a signification like this: in the Kur ch. iv. v. 96 and ch. xlix. v. 6, some read فَتَبَيَّنُوا, and others فَتَثَبَّتُوا; and the meanings are nearly the same: التَّبَيُّنُ was said by Mohammad to be from God, and العَجَلَةٌ [i. e. "haste"] from the devil. (T.) 6 تباينا They two (namely, two men, and two copartners,) became separated, each from the other: (M, TA:) or they forsook, or abandoned, each other; or cut each other off from friendly or loving communion or intercourse; or cut, or ceased to speak to, each other. (K.) And تباينوا They, having been together, became separated: (Msb:) or they forsook, or abandoned, one another; or cut one another off from friendly or loving communion or intercourse; or cut, or ceased to speak to, one another. (S.) b2: [Hence, They two were dissimilar: and they two (namely, words,) were disparate; whether contraries or not: and they two (namely, numbers,) were incommensurable.]10 استبان, intrans.: see 1.

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

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

بَيْنٌ has two contr. significations; (T, S, Msb;) one of which is Separation, or disunion [of companions or friends or lovers]. (T, S, M, Msb, K.) Hence, ذَاتُ البَيْنِ as meaning Enmity, and vehement hatred: and the saying لِإِصْلَاحِ ذَاتِ البَيْنِ, i. e. For the reforming, or amending, of the bad, or corrupt, state subsisting between the people, or company of men; meaning for the allaying of the discord, enmity, rancour, or vehement hatred: (Msb:) [but this has also the contr. meaning, as will be seen below: and it is explained as having a vague import; for it is said that] فِى إِصْلَاحِ ذَاتِ البَيْنِ means In the reforming, or amending, of the circumstances subsisting between the persons to whom it relates, by frequent attention thereto. (Mgh.) [Hence also,] غُرَابُ البَيْنِ [The raven of separation or disunion; i. e., whose appearance, or croak, is ominous of separation: said by some to be] the غراب termed أَبْقَعُ [i. e. in which is blackness and whiteness; or having whiteness in the breast]; (S, K;) so described by the poet 'Antarah: (S:) or that which is red in the beak and legs; but the black is called الحَاتِمُ, because it makes [or shows] separation to be absolutely unavoidable, (Abu-1-Ghowth, S, K,) according to the assertion of the Arabs, i. e., by its croak: (Msb in art. حتم:) [or it is any species of the corvus:] Hamzeh says, in his Proverbs, that this name attaches to the غراب because, when the people of an abode go away to seek after herbage, it alights in the place of their tents, searching the sweepings: (Har p. 308:) but accord. to the Kádee of Granada, Aboo-'Abd-Allah Esh-Shereef, this appellation, so often occurring in poetry, properly signifies camels that transport people from one district, or country, to another; and he cites the following verses: غَلِطَ الَّذِينَ رَأَيْتُهُمْ بِجَهَالَةٍ

يَلْحَوْنَ كُلُّهُمُ غُرَابًا يَنْعَقُ مَا الذَّنْبُ إِلَّا لِلْأَبَاعِرِ إِنَّهَا مِمَّا يُشَتِّتُ جَمْعَهُمْ وَيُقَرِّقُ

إِنَّ الغُرَابَ بِيُمْنِهِ تُدْنُو النَّوَى

وَتُشَتِّتُ الشَّمْلَ الجَمِيعَ الأَيْنُقُ [Those have erred whom I have seen, with ignorance, all of them blaming a raven croaking: the fault is not imputable save to the camels; for they are of the things that scatter and disperse their congregation: verily the place that is the object of a journey is brought near by the raven's lucky omen; but the she-camels discompose the united state]: and Ibn-'Abd-Rabbih says, زَعَقَ الغُرَابُ فَقُلْتُ أَكْذَبُ طَائِرٍ

إِن لَّمْ يُصَدِّقْهُ رُغَآءُ بَعِيرِ [The raven cried; and I said, A most lying bird, if the grumbling cry of a camel on the occasion of his being laden do not verify it]. (TA in art. غرب.) b2: Also Distance, (S, M, Msb, K,) by the space, or interval, between two things. (Msb.) You say, بَيْنَ البَلَدَيْنِ بَيْنٌ Between the two countries, or towns, &c., is a distance, of space, or interval: (Msb:) and بَيْنَهُمَا بَيْنٌ Between them two is a distance, with ى when corporeal distance is meant: (Idem in art. بون:) or إِنَّ بَيْنَهُمَا لَبَيْنٌ [Verily between them two is a distance], not otherwise, in the case of [literal] distance. (S.) And you say also, بَيْنَهُمَا بَيْنٌ بَعِيدٌ (T in art. بون, S, M *) and بَوْنٌ بَعِيدٌ (T in art. بون, S, M, * Msb * in art. بون) Between them two [meaning two men] is a [wide] distance; (M;) i. e. between their two degrees of rank or dignity, or between the estimations in which they are commonly held: (Msb in art. بون:) in this case, the latter is the more chaste. (S.) You also say, [using بين to denote An interval of time,] لَقِيتُهُ بُعَيْدَاتِ بَيْنٍ

[I met him after, or a little after, an interval, or intervals,] when you have met him after a while, and then withheld yourself from him, and then come to him. (S, M, K. See also بَعْدُ.]) A2: Also Union [of companions or friends or lovers]; (T, S, M, Msb, K;) the contr. of the first of the significations mentioned above in this paragraph. (T, S, Msb.) [Hence ذَاتُ البَيْنِ as meaning The state of union or concord or friendship or love subsisting between a people or between two parties; this being likewise the contr. of a signification assigned to the same expression above: whence the phrase, إِفْسَادُ ذَاتِ البَيْنِ (occurring in the S and K in art. ابر, and often elsewhere,) The marring, or disturbance, of the state of union or concord &c.: and] hence the saying, سَعَى فُلَانٌ لِإِصْلَاحِ ذَاتِ البَيْنِ مِنْ عَشِيرَتِهِ [Such a one laboured for the improving of the state of union or concord &c. of his kinsfolk; but in this instance, the meaning given in the second sentence of this paragraph seems to be more appropriate]. (Ham p. 569.) b2: ذَاتُ بَيْنِهِمْ may also be used as meaning The vacant space (سَاحَة) that is between their houses, or tents. (Ham p. 195.) A3: بَيْن is also an adverbial noun, [as such written بَيْنَ,] (S, M, Mgh, Msb, K,) capable of being used as a noun absolutely: (M, K:) it relates only to that which has space, as a country; or to that which has some number, either two or more, as two men, and a company of men; and denotes [intervention in] the interval between two things, or the middle, or midst, of two things, (Er-Rághib, TA,) or the middle of a collective number: (S:) [thus it signifies Between, and amidst, and among:] its meaning is [therefore] vague, not apparent unless it is prefixed to two or more [words, or to a word signifying two or more], or to what supplies the place of such a complement: (Msb:) it must necessarily be prefixed, and may not be otherwise than in the manners just explained: (Mgh:) [i. e.] it may not be prefixed to any noun but such as denotes more than one, or to a noun that has another conjoined to it by و, (M,) not by any other conjunction, (M, Msb,) acc0ord. to the usage commonly obtaining. (Msb.) You say بَيْنَ الرَّجُلَيْنِ [Between the two men]: (Er-Rághib, TA:) and المَالُ بَيْنَ القَوْمِ [The property is between the company of men]: (M, Msb, Er-Rághib: *) and المَالُ بَيْنَ زَيْدٍ وَعَمْرٍو [The property is between Zeyd and 'Amr]: and هُوَ بَيْنِى وَبَيْنَهُ [He, or it, is between me and him]: (M:) and جَلَسْتُ بَيْنَ القَوْمِ I sat in the middle of [or amidst or among] the company of men: (S, K:) and بَيْنَكُمَا البَعِيرَ فَخُذَاهُ, with البعير in the accus. case, [See between you two the camel, therefore take him], a saying heard by Ks: (Lin art. عند:) and فَسَدَ مَا بَيْنَهُمْ [The state subsisting among them became bad, or marred, or disturbed]: (S and K in art. ميط:) and بَيْنَ الأَيَّامِ (M and K in art. ندر) and فِيمَا بَيْنَ الأَيَّامِ (S and Msb in that art.) [In, or during, the space of (several) days]: and عَوَانٌ بَيْنَ ذٰلِكَ, in the Kur [ii. 63], is an ex. of its being prefixed to a single word supplying the place of more than one; (Mgh, Msb;) the meaning being, Of middle age, between that which has been mentioned; namely, the فَارِض and the بِكْر. (Bd.) Some allow that two words to the former of which بَيْنَ is prefixed may be connected by فَ, citing as an evidence the phrase used by Imra-el-Keys, بَيْنَ الدَّخُولِ فَحَوْمَلِ [as though meaning Between Ed-Dakhool and Howmal]: but to this it has been replied that الدخول is a name applying to several places; so that the phrase [means amidst Ed-Dakhool &c., and] is similar to the saying, المَالُ بَيْنَ القَوْمِ [mentioned above, or جَلَسْتُ بَيْنَ القَوْمِ, also mentioned above]. (Msb.) [You say also, بَيْنَ أَظْهُرِهِمْ, and بَيْنَ ظَهْرَيْهِمْ

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

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

بَيْنَا see بَيْنٌ بَيْنَمَا see بَيْنٌ بِينٌ A separation, or division, (T, M, K,) between two things, (T,) or between two lands; (M, K;) as when there is a rugged place, with sands near it, and between the two is a tract neither rugged nor plain: (T:) an elevation in rugged ground: (M, K:) the extent to which the eye reaches, (T, M, K,) of a road, (T,) or of land: (M:) a piece of land extending as far as the eye reaches: (T, S:) and a region, tract, or quarter: (AA, T, M, K:) pl. بُيُونٌ. (S, TA.) بَيَانٌ is originally the inf. n. of بَانَ as syn. with تَبَيَّنَ, and so signifies The being [distinct or] apparent &c.; (Kull;) or it is a subst. in this sense: (Msb:) or a subst. from بَيَّنَ, [and so signifies the making distinct or apparent &c.,] being like سَلَامٌ and كَلَامٌ from سَلَّمَ and كَلَّمَ. (Kull.) b2: Hence, conventionally, (Kull,) The means by which one makes a thing [distinct,] apparent, manifest, evident, clear, plain, or perspicuous: (S, Er-Rághib, TA, Kull:) this is of two kinds: one is [a circumstantial indication or evidence; or] a thing indicating, or giving evidence of, a circumstance, or state, that is a result, or an effect, of a quality or an attribute: the other is a verbal indication or evidence, either spoken or written: [see also بَيِّنَةٌ:] it is also applied to language that discovers and shows the meaning that is intended: and an explanation of confused and vague language: (Er-Rághib, TA:) or the eduction of a thing from a state of dubiousness to a state of clearness: or making the meaning apparent to the mind so that it becomes distinct from other meanings and from what might be confounded with it. (TA.) b3: Also Perspicuity, clearness, distinctness, chasteness, or eloquence, of speech or language: (T, S:) or simply perspicuity thereof: (Har p. 2:) or perspicuity of speech with quickness, or sharpness, of intellect: (M, K:) or perspicuous, or chaste, or eloquent, speech, declaring, or telling plainly, what is in the mind: (Ksh, TA:) or the showing of the intent, or meaning, with the most eloquent expression: it is an effect of understanding, and of sharpness, or quickness, of mind, with perspicuity, or chasteness, or eloquence, of speech: (Nh, TA:) or a faculty, or principles, [or a science,] whereby one knows how to express [with perspicuity of diction] one meaning in various forms: (Kull:) [some of the Arabs restrict the science of البيان to what concerns comparisons and tropes and metonymies; which last the Arabian rhetoricians distinguish from tropes: and some make it to include rhetoric altogether:] Esh-Shereeshee says, in his Expos. of the Maká-mát [of El-Hareeree] that the difference between بَيَانٌ and ↓ تِبْيَانٌ is this: that the former denotes perspicuity of meaning; and the latter, the making the meaning to be understood; and the former is to another person, and the latter to oneself; but sometimes the latter is used in the sense of the former: (TA:) or the former is the act of the tongue, and the latter is the act of the mind: (Har p. 2:) or the former concerns the verbal expression, and the latter concerns the meaning. (Kull.) It is said in a trad., إِنَّ مِنَ البَيَانِ سِحْرًا (S) or لَسِحْرًا (TA) [Verily there is a kind of eloquence that is enchantment: see this explained in art. سحر]. The saying in the Kur [lv. 2 and 3], خَلَقَ الْإِنْسَانَ عَلَّمَهُ الْبَيَانَ means He hath created the Prophet: He hath taught him the Kur-án wherein is the manifestation of everything [needful to be known]: or He hath created Adam, or man as meaning all mankind: He hath [taught him speech, and so] made him to discriminate, and thus to be distinguished from all [other] animals:(Zj, T:) or He hath taught him that whereby he is distinguished from other animals, namely, the declaration of what is in the mind, and the making others to understand what he has perceived, for the reception of inspiration, and the becoming acquainted with the truth, and the learning of the law. (Bd.) b4: It is also applied to Verbosity, and the going deep, or being extravagant, in speech, and affecting to be perspicuous, or chaste, therein, or eloquent, and pretending to excel others therein; or some بيان is thus termed; and is blamed in a trad., as a kind of hypocrisy; as though it were a sort of self-conceit and pride. (TA.) بِئْرٌ بَيُونٌ A well of which the rope does not strike against the sides, because its interior is straight: or that is wide in the upper part, and narrow in the lower: or in which the drawer of water makes the rope to be aloof from its sides, because of its crookedness: (T:) or deep and wide; (S, K;) because the ropes are wide apart from its sides; (S;) as also ↓ بَائِنَةٌ: (S, TA:) or that is wide between the two [opposite] sides: (M:) pl. [regularly of the latter epithet] بَوَائِنُ. (T, S.) بَيِّنٌ [Distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous; (T, S, Msb, K;) as also ↓ بَائِنٌ (T) and ↓ مُبِينٌ: (T, S:) pl. [of mult.] أَبْيِنَآءُ (S, K) and [of pauc.] بَيِنَةٌ. (K.) Hence, الكِتَابُ

↓ المُبِينٌ [as applied to the Kur, q. v. in xii. 1, &c.,] The clear, plain, or perspicuous, book or writing or scripture: or, as some say, this means the book &c. that makes manifest all that is required [to be known]: (T:) or, of which the goodness and the blessing are made manifest: or, that makes manifest the truth as distinguished from falsity, and what is lawful as distinguished from what is unlawful, and that the prophetic office of Mohammad is true, and so are the narratives relating to the prophets: (Zj, T:) or, that makes manifest the right paths as distinguished from the wrong. (M, TA.) And كَلَامٌ بَيِّنٌ Perspicuous, clear, distinct, chaste, or eloquent, language. (T.) b2: A man, or thing, bearing evidence of a quality &c. that he, or it, possesses. (S and K and other Lexicons passim.) b3: A man (M) perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; (ISh, T, M, K;) fluent, elegant, and elevated, in speech, and having little hesitation therein: (ISh, T:) pl. أَبْيِنَآءُ (T, M, K) and بُيَنَآءُ and [of pauc.]

أَبْيَانٌ: (Lh, M, K:) the second of these pls. is anomalous: the last is formed by likening فَعِيلٌ to فَاعِلٌ: [for بَيِّنٌ is a contraction of بَيِينٌ:] but the pl. most agreeable with analogy is بَيِّنُونَ: so says Sb. (M.) بَيِّنَةٌ An evidence, an indication, a demonstration, a proof, a voucher, or an argument, (Mgh, TA,) such as is manifest, or. clear, whether intellectual or perceived by sense; (TA;) [originally بَيِينَةٌ,] of the measure فَعِيلَةٌ, from بَيْنُونَةٌ, [see 1, first sentence,] and بَيَانٌ [q. v.]: (Mgh:) and the testimony of a witness: pl. بَيِّنَاتٌ. (TA.) بَائِنٌ In a state of separation or disunion; or separated, severed, disunited, or cut off; (M, * Msb;) as also ↓ أَبْيَنُ, occurring in a verse cited above, voce بَيِّنَ. [Hence,] اِمْرَأَةٌ بَائِنٌ A woman separated from her husband by divorce; (M, Msb, K;) as also ↓ مُبَانَةٌ: the former without ة: (Msb:) like طَالِقٌ and حَائِضٌ: you say [to a wife] أَنْتِ بَائِنٌ [Thou art separated from me by divorce.] (Mgh.) b2: طَلَاقٌ بَائِنٌ is a tropical phrase; and so is طَلْقَةٌ بَائِنَةٌ; (Mgh;) [signifying the same as] تَطْلِيقَةٌ بَائِنَةٌ (S, M, Msb, K) (tropical:) A divorce that is [as it were] cut off; i. q. ↓ مُبَانَةٌ [in the second and third of these phrases, and ↓ مُبَانٌ in the first]: (ISk, Msb:) بائنة being here used in the sense of a pass. part. n.: (S, Sgh, Msb:) or it [is a possessive epithet, and thus] means having separation: this kind of divorce is one in the case of which the man cannot take back the woman unless by a new contract; (TA;) nor without her consent. (MF in art. بت.) b3: قَوْسٌ بَائِنَةٌ, (S, M, K,) and بَائِنٌ, (M, K,) A bow that is widely separate from its string: (S, M, K:) contr. of بَانِيَةٌ; (S, M;) this signifying one that is so near to its string as almost to stick to it: (S:) each of these denotes what is a fault. (S, M.) b4: بِئْرٌ بَائِنَةٌ: see بَيُونٌ. b5: نَخْلَةٌ بَائِنَةٌ A palm-tree of which the racemes have come forth from the spathes, and of which the fruit-stalks have grown long. (AHn, M.) b6: البَائِنُ also signifies He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from her left side; (S, K;) and المُعَلِّى, he who comes to her from her right side: (S:) or the former, he who stands on the right of the she-camel when she is milked, and holds the milking-vessel, and raises it to the milker, who stands on her left, and is called المُسْتَعْلِى: (T:) two persons are engaged in milking the she-camel; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker is called المُسْتَعْلِى and المُعَلِّى; and the holder, البائن: (M:) pl. بُيَّنٌ. (T.) It is said in a prov., اِسْتُ البَائِنِ أَعْرَفُ, or, as some say, أَعْلَمُ; meaning (assumed tropical:) He who has superintended an affair, and exercised himself diligently in the management thereof, is better acquainted with it than he who has not done this. (T. [See Freytag's Arab. Prov. i. 606.]) b7: طَوِيلٌ بَائِنٌ Excessively tall, far above the stature of tall men. (TA.) A2: See also بَيِّنٌ.

طَلَبَ إِلَى أَبَوَيْهِ البَائِنَةَ He asked, or begged, of his two parents, the separation of himself from them, by [their giving him] property, (Az, T, M,) to be his alone. (T.) أَبْيَنُ: see بَائِنٌ.

A2: فُلَانٌ أَبْيَنُ مِنْ فُلَانٍ Such a one is more perspicuous, clear, distinct, chaste, or eloquent, in speech or language, than such a one. (S, TA.) تِبْيَانٌ an anomalous inf. n. (T, S, K) of 2, q. v.: (T:) or a subst. used as an inf. n.; (MF, TA;) i. e., a subst. from 2. (Sb, M, TA.) See بَيَانٌ.

مُبَانٌ; and its fem., with ة: see بَائِنٌ, in three places.

مُبِينٌ Separating, severing, disuniting, or cutting off; (S, K;) as also مُبْيِنٌ, like مُحْسِنٌ: (K:) but [the right reading in the K may be وَمُبِينٌ كَمُحْسِنٍ, meaning "and مُبِينٌ is like مُحْسِنٌ:" if not,] مُبْيِنٌ is a mistake. (TA.) A2: See also بَيِّنٌ, in two places.

مَبَايِنُ الحَقِّ [in which the former word is app. pl. of مُبِينَةٌ] signifies The things that make the truth to be apparent, manifest, evident, clear, or plain; or the means of making it so; syn. مَوَاضِحُهُ. (TA.)

ضيع

1 ضَاعَ, aor. ـِ inf. n. ضَيَاعٌ and ضَيْعَةٌ (S, Mgh, O, Msb, K) and ضَيْعٌ and ضِيعٌ, (K,) It (a thing, S, Mgh, O, Msb) perished, came to nought, passed away, or became lost. (S, O, Msb, K.) It is said in a trad. of Saad, إِنِّى أَخَافُ عَلَى

الأَعْنَابِ الضَّيْعُةَ i. e. [Verily I fear, for the grapes,] their [lit. the] perishing, or becoming lost. (TA.) b2: And ضاع, (K, TA,) inf. n. ضَيَاعٌ and ضَيْعَةٌ, (TA,) It (a thing) was left; left, or let, alone; or neglected. (K, TA.) Hence, ضاعت الإِبِلُ, and ضاع العِيَالُ, The camels, and the family, or household, were left untended, and unminded; and were left alone, or neglected. (TA.) A2: ضاع, aor. ـِ said of perfume, or sweet odour, i. q. ضاع having for its aor. ـُ (Har p. 670.) [See 5 in art. ضوع: and see also 5 in the present art.]2 ضيّع الشَّىْءَ, (O, Msb, K,) inf. n. تَضْيِيعٌ; (S;) and ↓ اضاعهُ, (O, Msb, K,) inf. n. إِضَاعَةٌ; (S;) both signify the same; (S, O, Msb, K;) He made, or caused, the thing to perish, or become lost; he destroyed it, wasted it, or lost it. (Msb, K, TA.) Hence, ضَيَّعُوا فُلَانًا is used by the vulgar as meaning They beheaded such a one with the sword. (TA.) It is said in a prov., الصَّيْفَ ضَيَّعْتِ اللَّبَنَ [In the spring, or in the summer, thou losedst the milk], in which the ت is with kesr when the words are addressed to a male, or to a female, or to a pl. number, because originally addressed to a woman, the wife of a wealthy man, whom she disliked because of his being aged, wherefore he divorced her, and a poor man married her, and she sent to her first husband requesting a gift, and he answered her thus; (S, O, K; *) الصيف being in the accus. case as an adv. n.: so says Yaakoob: (S, O:) or El-Aswad Ibn-Hurmuz divorced his wife El-' Anood Esh-Shenneeyeh, (O, K,) of the BenooShenn, (TA,) preferring to her a beautiful and wealthy woman of his people; (O, K; *) then there occurred between them what led to their separation, and he sought to obtain [again] El-' Anood, and sent a message to her; but in replying to him she said, أَنْشَأْتَ تَطْلُبُ وَصْلَنَا فِى الصَّيْفِ ضَيَّعْتَ اللَّبَنْ [Thou hast begun to seek our union: in the spring, or in the summer, thou losedst the milk]: (O, * K:) the ت in this case being with fet-h. (K. [See more in Freytag's Arab. Prov. ii. 197-8, or in Har p. 577; in both of which, however, and in the O, ضيّعت is with kesr in the latter case, as in the former.]) [One says also, ضيّع عَهْدَهُ, meaning He broke his compact, contract, or covenant]. The phrase, in a trad., نَهَى عَنْ المَالِ ↓ إِضَاعَةِ means He forbade the expending of wealth otherwise than in obedience to God, and the squandering thereof, and extravagance. (TA.) b2: See also the next paragraph.4 اضاع الشَّىْءَ: see 2, first sentence, and last but one. b2: Also, [and app. ↓ ضيّعهُ likewise, accord. to the K,] He left the thing; left it, or let it, alone; or neglected it. (K, TA.) Yousay, اضاع عِيَالَهُ He neglected his family, or household; omitted taking good care of them, or being mindful of them. (TA.) وَمَا كَانَ اللّٰهُ لِيُضِعَ

إِيمَانَكُمْ, in the Kur [ii. 138], means And God will not neglect [or make to be lost] your prayer. (TA.) أَضَاعُوا الصَّلَاةَ, in the same, [xix. 60,] means Who neglected, or omitted, prayer, (Bd, TA,) altogether: (TA:) or deferred it: (Bd:) or who performed it in other than its right time: but the first explanation is more suitable, for the unbelievers are meant thereby. (TA.) A2: اضاع [is also intrans., and] may signify He found his affair to be coming to nought. (Ham p. 33.) b2: And His estates (ضِيَاعُهُ) became wide-spread, (S, O, K,) and many, or numerous. (S, O, Msb, K.) 5 تضيّع, said of the wind, It blew: because it [often] destroys that upon which it blows: so says Er-Rághib. (TA. [But it may be from what here follows.]) b2: Said of musk, It diffused its odour, or fragrance: (S, O, K;) a dial. var. of تضوّع: (S:) or an instance of substitution [of ى for و]. (O.) [See also 1, last explanation.]

مَاتَ ضِيْعًا and ضِيَعًا: see ضَيَاعٌ.

ضَيْعَةٌ an inf. n. of 1. (S, &c.) b2: See ضَيَاعٌ, below, last sentence but one. b3: Also A single case, or occasion, of perishing, coming to nought, passing away, or becoming lost; or of being left, left or let alone, or neglected. (TA.) b4: تَرَكْتُهُ بِضَيْعَةٍ means I left him unsought-after, or unminded, or unmissed. (TA. [See also a similar phrase voce ضَيَاعٌ.]) A2: Also i. q. عَقَارٌ [meaning An estate consisting of land, or of land and a house, or of a house or land yielding a revenue, or of a house and palm-trees, or the like]; (S, O, Msb, K;) and [particularly] land yielding a revenue; (K;) or with the people of the towns and villages and cultivated lands it signifies the property, of a man, consisting of palm-trees and grape-vines and land: but the Arabs [of the desert] know not the word in this sense: (Az, TA:) IF says, I do not reckon the application of this word as a name for the عَقَار to be of the original language, but think it to be an innovation in speech; and I have heard it said that this is termed a ضيعة because, when frequent attention to it is neglected, it perishes; and if it be so, this is an evidence of what we have said, that it is of the innovated speech: (O, TA:) the dim. is ↓ ضُيَيْعَةٌ, for which one should not say ضُوَيْعَةٌ: (S, O, K:) the pl. is ضِيَاعٌ and ضِيَعٌ, (S, O, Msb, K,) as though the latter were a contraction of the former, (Msb,) and ضَيْعَاتٌ: (K:) accord. to Lth, the first of these pls. signifies places of alighting or abode or settlement; which are thus called because, when the paying frequent attention to them, or taking good care of them, and the keeping them, or putting them, in a good state, or state of repair, is neglected, they come to nought: and ضَيْعَاتٌ occurs in a trad. as meaning the means of subsistence. (TA.) And, (T, O, Msb, K,) as used by the Arabs [of the desert], who know not the word in any other sense than this, (T, O,) A craft, or handicraft, by which one gains his subsistence; a mode, or manner, of gain; or any habitual work or occupation of a man; (T, O, Msb, K) as the sewing of skins or boots and the like; and the twisting of ropes; and the weaving, or plaiting, of palm-leaves; and the culture of palm-trees (عَمَلُ النَّخْلِ); and the pasturing of camels; and the like thereof; (T, O;) including the sowing, or tilling, of land: (TA:) or the ضَيْعَة of the Arabs was the management, or tending, of camels and of sheep and goats: and the term includes a man's craft, or handicraft, or means of gain: (Sh, O:) and his traffic: (Sh, O, K:) one says to a man, قُمْ إِلَى ضَيْعَتِكَ [Arise to thy craft, &c.]: (Sh, O:) and كُلُّ رَجُلٍ

وَضَيْعَتَهُ, [Every man should occupy himself with his proper craft, &c.] (Msb.) أَفْشَى اللّٰهُ, ضَيْعَتَهُ, occurring in a trad., means God made or may God make, his means of subsistence to be abundant. (TA.) And one says, فَشَتْ ضَيْعَتُهُ, [or, more commonly, فَشَتْ عَلَيْهِ ضَيْعَتُهُ, as in the TA in art. فشو, &c.,] which is said to mean His property was, or became, large, or abundant, [or wide-spread,] so that he was unable to collect it together: and [hence] his means of attaining his object [or his affairs (as in the TA in art. فشو)] became disordered so that he knew not with which of them to begin: (TA:) or he took to doing an affair that did not concern him: (TA, and Ham p. 33:) it is nearly like the saying اِتَّسَعَ الخَرْقُ عَلَى الرَّاقِعِ [expl. in art. خرق]. (Ham ibid.) And إِنِّى لَأَرَى ضَيْعَةً لَا يُصْلِحُهَا إِلَّا ضَجْعَةٌ [Verily I see property that nothing but a sleep will restore to a right state] a prov.; said by a pastor whose camels had dispersed themselves, and who, desiring to collect them together, and being unable to do so, sought aid of sleep. (O.) مَاتَ ضِيعَةً: see the next paragraph.

ضَيَاعٌ an inf. n. of 1 [q. v.]. (S, &c.) [Hence] one says, مَاتَ ضَيَاعًا, as also ↓ ضِيَعًا, and ↓ ضِيْعًا, and ↓ ضِيعَةٌ, He (a man, TA) died unsought-after, or unminded, or unmissed. (K, TA. [See also a similar phrase voce ضَيْعَةٌ.]) b2: Also A family, or household: (ISh, O, K:) or the meaning is عِيَالٌ ضُيَّعٌ, (Mgh, O, K, *) i. e. a family, or household, neglected, untended, and unminded; (TA;) or such as are exposed, or liable, to perish, (بِعَرَضِ أَنْ يَضِيعَ,) as young children, and those who are crippled, or deprived of the power of motion, who cannot manage their own affairs: (Mgh:) occurring in a trad., in which it is said that when a man died leaving such as are thus termed, (تَرَكَ ضَيَاعًا,) they were to be brought to the Prophet, (Mgh, O,) to be maintained by means of the government-treasury: (Mgh:) a prefixed noun is to be understood [i. e. it is for عِيَالَ ضَيَاعٍ or the like]: (Mgh:) or it is an inf. n. used as a subst. [properly thus termed]: (Mgh, O:) or, accord. to one relation of the trad., the word is ↓ ضَيْعَةً [which is likewise an inf. n., and in this case to be expl. in the same manner]: (Mgh:) if read ضِيَاعًا, it would be pl. of ضَائِعٌ. (Mgh, O.) A2: Also A sort of perfume, or odoriferous substance. (K.) ضُيَيْعَةٌ dim. of ضَيْعَةٌ, q. v. (S, O, K.) ضَائعٌ Perishing, coming to nought, passing away, or becoming lost: (Mgh, * Msb:) [and being left; left, or let, alone; or neglected:] part. n. of 1: (Mgh, Msb:) pl. ضِيَاعٌ (Mgh, O, Msb, K) and ضُيَّعٌ. (Mgh, O, * Msb, K. *) [See an ex. of the latter pl. in a verse cited voce دَانَ, in art. دين. See also سَائِعٌ, in art. سوع.] b2: and A man in a state of poverty: or having a family, or household, to sustain: or in a state of circumstances by means of which he is unable to subsist. (TA.) b3: فُلَانٌ يَأْكُلُ فِى مِعًى ضَائِعٍ means جَائِعٍ

[i. e. Such a one eats into a hungry, or an empty, gut]: and it was said to the daughters of ElKhuss, “What is the sharpest thing? (مَا أَحَدُّ شَىْء;) and she answered, نَابٌ جَائِعٌ يُلْقِى فِى

مِعًى ضَائِعٍ [A hungry canine tooth that throws the food into an empty gut]. (S.) أَضْيَعُ means أَكْثَرُ ضَيَاعًا: so in the saying, فُلَانٌ أَضْيَعُ مِنْ فُلَانٍ [Such a one is in a more perishing state than such a one]. (TA.) مُضِيعٌ act. part. n. of the trans. v. اضاع. (TA.) [See مِسْيَاعٌ, in art. سوع.]

A2: And part. n. of the intrans. v. اضاع; as such signifying One whose estates (ضِيَاعُهُ) are becoming wide-spread, and many, or numerous. (S, TA.) مَضِيعَةٌ and مَضْيَعَةٌ i. q. ضَيَاعٌ [an inf. n. of 1, q. v.]. (Mgh, O, Msb, K.) So in the saying, تَرَكَ عِيَالَهُ بِمَضِيعَةٍ or بِمَضْيَعَةٍ [He left his family, or household, in a state of perishing, &c.]. (Mgh.) So too in the saying, السَّارِقُ لَا يُقْطَعُ فِى مَالٍ

بِمَضِيعَةٍ [The thief shall not suffer amputation of his hand in the case of his stealing property in a neglected state]. (Mgh.) And so in the saying, هُوَ بِدَارِ مَضِيعَةٍ (S, * O, K) and مَضْيَعَةٍ (O, K) [He is in a place (lit. an abode) of perdition, &c.]: or as meaning in this saying, abandonment, and ignominy. (TA.) And هُوَ مُقِيمٌ بِدَارِ مَضِيعَةٍ or مَضْيَعَةٍ means [He is dwelling in the abode of indolence; or] his characteristic in his affairs is indolence. (Msb.) b2: Also, [or perhaps the latter only, as meaning A cause of perishing &c., this latter being app. of the class of مَبْخَلَةٌ and مَجْبَنَةٌ

&c.,] A desert, or waterless desert, that is cut off [from inhabited regions]: or, as expl. by IJ, a place in which a man perishes, or is lost. (Msb.) مُضَيِّعٌ: see what follows.

رَجُلٌ مِضْيَاعٌ لِلْمَالِ i. q. لَهُ ↓ مُضَيِّعٌ [i. e. A man who wastes, or squanders, wealth, or property]. (S, O, K.)

موت

1 مَاتَ, aor. ـُ (inf. n. مَوْتٌ; Msb,) and مَاتَ, (originally مَوِتَ, like خَافَ, originally خَوِفَ, MF) [sec. per. مِتَّ,] aor. ـَ (S, K,) which latter is of the dial. of Teiyi; (TA;) and مَاتَ, (in which the medial radical letter is originally ى, like بَاعَ, MF) aor. ـِ (K,) a form which some have disapproved; (MF;) and مَاتَ, (originally مَوِتَ, Kr,) sec. Pers\. مِتَّ, aor. ـُ like دَامَ, (originally دَوِمَ, Kr,) aor. ـُ (Kr, Msb, &c.,) and like the sound verbs نَعِمَ, aor. ـْ and فَضِلَ, aor. ـْ (TA,) of the class of words in which two dial. forms are intermixed; (Msb;) He died; contr. of حَيِى. (K,) b2: [مَاتَ عَنْ بَنِينَ وَبَنَاتٍ He died having passed away from, i. e. leaving behind him, sons and daughters. And مَاتَ عَنْ ثَمَانِينَ سَنًة He died having passed beyond eighty years; i. e. being eighty years old.] b3: اللَّبَنُ لَا يَمُوتُ [The milk will not die], in a saying of 'Omar, in a trad., means, that if a child sucks the milk of a dead woman, it becomes unlawful for him afterwards to marry any of her relations who would be unlawful to him if he sucked her milk while she was living: or it means, that, if milk taken from the breast of a woman is given to a child to drink, and he drinks it, the consequence is the same; that the effect of the milk in producing this consequence is not annulled by its separation from the breast; for whatever is separated from a living being is termed ميت, or dead, except the milk and hair and wool on account of the necessity of making use of these. (TA.) b4: مَاتَتِ الأَرْضُ, inf. n. مَوَتَانٌ and مَوَاتٌ, (tropical:) The land became destitute of cultivation and of inhabitants. (Msb.) b5: مَاتَ (tropical:) It (soil) became deprived of vegetable life. Hence an expression in the Kur, xxx. 18. (Az, Er-Rághib.) b6: مَاتَ (tropical:) He became deprived of sensation; [dead as to the senses]. So in the Kur, xix. 23: [but this appears to me doubtful]. (Az, Er-Rághib.) b7: مَاتَ (tropical:) He became deprived of the intellectual faculty; [intellectually dead;] or ignorant. Hence an expression in the Kur, vi. 122; and another in the Kur, xxvii. 82; and xxx. 51. (Az, Er-Rághib.) b8: مَاتَ (tropical:) [He became as though dead with grief, or sorrow, and fear;] he experienced grief, or sorrow, and fear, that disturbed his life. Hence what is said in the Kur, xiv. 20. (Az, Er-Rághib.) b9: مَاتَ (tropical:) He or it, was or became, still, quiet, or motionless. (K.) b10: ماتَتِ الرِّيح (tropical:) The wind became still, or calm. (TA.) b11: مَاتَ (tropical:) He slept. (AA, K.) b12: مَاتَتِ النَّارُ, inf. n. مَوْتٌ, (tropical:) [The fire died away;] the ashes of the fire became cold, or cool, and none of its live coals remained. (TA.) b13: مَاتَ (tropical:) It (heat or cold) became assuaged. (TA.) b14: مَاتَ (tropical:) It (water) became dried up by the earth. (TA.) b15: مَاتَ (and ↓ استمات, TA.) (tropical:) It (a garment, TA,) wore out; became worn out. (A, K.) b16: مات (tropical:) It (a road) ceased to be passed along. (TA.) b17: بَلَدٌ تَمُوتُ فِيهِ الرِّيحُ [A town, or country, &c., in which the wind becomes broken, or loses its force]. (TA.) b18: مَاتَ فُوقُ الرَّجُلِ (tropical:) The man slept heavily; became heavy in his sleep. (TA.) b19: يَمُوتُ مِنَ الحَسَدِ (tropical:) [He dies, or will die, of envy]. (TA.) b20: مَاتَ (tropical:) He became poor; was reduced to poverty: he became a beggar. (TA.) b21: (tropical:) He became base, abject, vile, despicable, or ignominious. (TA.) b22: (tropical:) He became extremely aged, old and weak, or decrepit. (TA.) b23: (tropical:) He became disobedient, or rebellious. Iblees is said, in a trad., to be أَوَّلُ مَنْ مَاتَ because he was the first who became disobedient, or rebellious. (TA.) b24: مَاتَ (assumed tropical:) He (a man) became lowly, humble, or submissive, to the truth. (TA.) 2 مَوَّتَتِ الدَّوَابُّ The beasts of carriage died in great numbers; or deaths amongst them were frequent. (TA.) b2: See 4.3 مَاْوَتَ [ماوتهُ,] inf. n. مُمَاوَتَةٌ, He vied with him in patience, (K,) and in firmness, or steadiness, or the like. (TA.) [In the K, the inf. n. is expl. by مُصَابَرَة; and in the TA, by مُثَابَتَة also.]4 اماتهُ and ↓ موّتهُ (but the latter has an intensive signification, S,) He (God) caused him to die; put him to death; killed him. (S, K.) b2: امات (tropical:) He (a man) lost a son, or sons, by death. (ISk, S.) b3: امات فُلَانٌ بَنِينَ Such a man lost sons by death. (A.) b4: اماتت She (a woman, AO, S, K, and a camel, S, K.) lost her offspring by death. (S, K.) b5: اماتوا Death [or a mortal disease] happened among their camels. (K.) b6: مَا أَمْوَتَهُ signifies مَا أَمْوَتَ قَلْبَهُ [(tropical:) How dead is his heart !] for one does not wonder at any action that does not increase: (S, K:) therefore what is here meant is not literally death. (TA.) b7: اماتهُ (tropical:) He (God) rendered him poor; reduced him to poverty. (TA, from a trad.) b8: اماتهُ (tropical:) He [or it] caused him to sleep. Ex., in a prayer said on awaking, الحَمْدُ لِلّٰهِ الَّذِى أَحْيَانَا بَعْدَ مَا أَمَاتَنَا Praise be to God who hath awaked us after having caused us to sleep ! (L.) b9: يُمِيتُ اللَّيْلَ (assumed tropical:) He sleeps during the night. (W, p. 9.) b10: امات اللَّحْمَ, (and ↓ موّتهُ, TA,) He took extraordinary pains in thoroughly cooking, and in boiling, the meat. (K.) And in like manner, onions, and garlic, so as to deprive them of their strong taste and odour. (TA.) b11: أُمِيتَتِ الخَمْرُ The wine was cooked, and ceased to boil. (TA.) b12: [اماتهُ is also employed in various other senses, agreeably with the senses of the primitive verb.]6 ضَرَبْتُهُ فَتَمَاوَتَ (tropical:) I beat him and he feigned himself dead, being alive. (TA.) b2: (tropical:) He pretended to be weak and motionless by reason of acts of devotion and fasting: [see the act. part. n. below]. (TA.) 10 استمات [He sought death: &c.: see مُسْتَمِيتٌ]. b2: إِسْتَمِيتُوا صَيْدَكُمْ, and دَابَّتَكُمْ, Wait until ye ascertain that your game, and your beast of carriage, has died. (A.) b3: استمات [properly, He sought, or courted, death;] i. q. استقتل; (S, K; in art. قتل;) meaning he cared not for death, by reason of his courage. (JM, in art. قتل.) b4: استمات (assumed tropical:) He (a man) was pleased with death; content to die. (TA.) b5: استمات (assumed tropical:) He (a man, TA.) tried every way, or did his utmost, in seeking a thing. (IAar, K.) b6: استمات, inf. n. إِستِمَاتٌ, (occurring thus with the final ة elided, (TA,) (assumed tropical:) He (a man, and a camel, IAar,) became fat after having been emaciated, (IAar, K.) b7: استمات (tropical:) It (a thing) became relaxed, loose, or flabby. (A.) b8: استمات لِينًا (assumed tropical:) It attained the utmost degree of softness: said of a fine skin, that is likened to the thin pellicle that adheres to the white of an egg: and of other things, as also استمات فِى اللِّينِ: and in like manner, فِى الصَّلَابَةِ, in hardness. (TA.) See مُسْتَمِيتٌ b9: And see 1.

مَوْتٌ (and ↓ مَوَتَانٌ, TA,) Death; lifelessness; contr. of حَيَاةٌ: (S, TA:) as also ↓ مُوَاتٌ, (S, K,) and ↓ مَمَاتٌ. [Occurring in the Kur, vi. 163, xvii. 77, and xlv. 20,] (S, * TA, in art. حى, and Jel, in vi. 163.) [See also مُوتَانٌ, below: and see 1.] Or ↓ مَوَتَانٌ, signifies much death, like as حَيَوَانٌ signifies much life. (Msb, in art. حى.) b2: المَوْتُ الأَبْيَضُ, and الجَارِفُ, and اللَّافِتُ, and الفَاتِلُ, Sudden death. (IAar, in T and TA, art. فلت.) b3: المَوْتُ الأَحْمَرُ Death by slaughter with the sword. (IAar, in T, TA, art. فلت.) b4: المَوْتُ الأَسْوَدُ Death by drowning, and by suffocation. (IAar, in T and TA, art. فلت.) b5: بَنَاتُ المَوْتِ (assumed tropical:) [The daughters of death;] meaning deadly arrows. (A, TA, voce جَعْبَةٌ, q. v.) مَيْتٌ: see مَيِّتٌ. b2: أَرْضٌ مَيْتَةٌ: see مَوَاتٌ: Unfruitful land; like as ارض حَيَّةٌ means fruitful land, or land abounding with herbage. (TA, in art. حى.) b3: مَيْتَةٌ Carrion: whatsoever hath not been killed in the manner prescribed by the law. (K, Jel, ii. 168.) See مَيِّتٌ.

مُوتَةٌ (tropical:) A fainting, or swoon; (K;) and languor in the intellect: (TA:) or [an affection] like a fainting, or swoon: (Lh:) madness, or insanity, or diabolical possession; syn. جُنُونٌ; (AO, K;) because it occasions a stillness like death: (TA:) or a kind of madness or diabolical possession (جُنُونٌ), and epilepsy, that befalls a man; on the recovery from which, his perfect reason returns to him, as to one who has been sleeping, and to one who has been drunk. (S.) [See هُمْزٌ.]

مِيتَةٌ A kind, mode, or manner, of death: (S, K:) pl. مِيَتٌ. (TA.) b2: مَاتَ فُلَانٌ مِيتَةً

حَسَنَةً Such a one died a good kind of death. (S.) b3: مَاتَ مِيتَةً جَاهِلِيَّةً He died a pagan kind of death, in error and disunion. (TA, from a trad.) مَوْتَانُ الفُؤَادِ (tropical:) A man who is [dead, or] not lively, in heart: (A:) a man who is stupid, dull, unexcitable, or not to be rendered brisk, sprightly, or lively; (S,. K;) as though the heat of his intelligence had cooled and died: (TA:) fem. with ة. (S, K.) b2: See مُوتَانٌ and مَوَاتٌ.

مُوتَانٌ (Fr, S, K) and ↓ مَوْتَانٌ (K) and ↓ مُوَاتٌ (Fr) Death, [or a mortal disease, or a murrain,] that befalls camels or sheep or the like. (Fr, S, K.) The first is of the dial. of Temeem: the second, of the dial. of others. (Et-Tilimsánee.) b2: وَقَعَ فِى المَالِ مُوتَانٌ, and ↓ مُوَاتٌ, Death [or a mortal disease] happened among the camels &c. (Fr.) b3: Also, The like among men. Ex., from a trad., يَكُونُ فِى النَّاسِ مُوتَانٌ كَقُعَاصِ الغَنَمِ There will be, among men, a mortality, or much death, [or mortal disease], like the قُعَاص that befalls sheep or goats. (TA.) مَوَتَانٌ (assumed tropical:) Inanimate things, or goods; dead stock; such as lands and houses [&c.]; (S;) contr. of حَيَوَانٌ [q. v.] (S, K.) It is made of this measure to agree in measure with its contr.

حيوان: both these words deviate from the constant course of speech; being of a measure properly belonging to inf. ns. (TA.) [See also مَوَاتٌ.] b2: إِشْتَرِ المَوَتَانَ وَلا تَشْتَرِ الحَيَوَانَ Buy lands and houses [or the like], and buy not slaves and beasts of carriage [&c.]. (S.) b3: رَجُلٌ يَبِيعُ المَوَتَانَ A man who sells utensils or furniture or the like, and anything but what has life. (L.) b4: See also مَوْتٌ.

مَوَاتٌ That wherein is no spirit or life; an inanimate thing. (S, K.) [See also مَوَتَانٌ.]

b2: مَوَاتٌ (you say أَرْضٌ مَوَاتٌ, TA,) (tropical:) Land that has no owner (S, K) of mankind, and of which no use is made, or from which no advantage is derived, (S,) and in which is no water: such as is also called ↓ أَرْضٌ مَيْتَةٌ: (En-Nawawee:) land that has not been sown, nor cultivated, nor occupied by any man's camels

&c.: ↓ مَوَتَانٌ signifies the same as مُوَاتٌ (مَوَاتٌ?), namely, land that is no man's property; and is also written مَوْتَانٌ: (L:) or مَوَتَانٌ signifies land that has not yet been brought into a state of cultivation: (Fr, S, L, K:) in a trad. it is said, that such land is the property of God and his Apostle; and whosoever brings into a state of cultivation such land, to him it belongs. (S.) مُوَاتٌ: see مَوْتٌ and مُوتَانٌ.

مَيِّتٌ and ↓ مَيْتٌ signify the same, [Dead, or dying]: (Zj, S, K:) the former is originally مَيْوِتٌ, of the measure فَيْعِلٌ: (S:) the latter is contracted from the former; and is both masc. and fem.; (Zj, S;) as is also the former. (Zj.) 'Adee Ibn-Er-Raalà says, ↓ لَيْسَ مَنْ مَاتَ فَاسْتَرَاحَ بِمَيْتٍ

إِنَّمَا المَيْتُ مَيِّتُ الأَحْيَآءِ [He who has died and become at rest is not dead: the dead is only the dead of the living]. (S, TA.) Or ↓ مَيْتٌ signifies One who has died (actually, TA,); and مَيِّتٌ, as also ↓ مَائِتٌ, one who has not yet died, (K,) but who is near to dying: or, accord. to a verse cited by AA, to Kh, مَيْتٌ is applied to him who is borne to the grave; [i. e., who is dead, or lifeless]; and مَيِّتٌ, to him who [is dying, but] has life in him. (TA.) Fr says, you say of him who has not died, إِنَّهُ مَائِتٌ, عَنْ قَلِيلٍ ↓ and مَيِّتٌ; but you do not say of him who has died ↓ هذا مَائِتٌ: (S:) but some say, that this is an error, and that مَيِّتٌ is applicable to that which will soon die. Those who assert that ميّت is applicable only to the living adduce the following words of the Kur, [xxxix. 31,] إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ: (TA:) i. e. Verily thou wilt die, and verily they will die. (Msb.) MF observes, that مَيْتٌ is asserted to be contracted from مَيِّتٌ; and if so, that there can be no difference in their meanings: that the making a difference between them is contrary to analogy; agreeably with which, they should be like هَيْنٌ and هَيِّنٌ, and لَيْنٌ and لَيِّنٌ: and also contrary to what has been heard from the Arabs; for they made no difference in their use of these two words. (TA.) [See also what is said of مَيْتَةٌ, below.] The pls. are أَمْوَاتٌ and مَوْتَى and مَيِّتُونَ and مَيْتُونَ. (S, K.) The first of these is pl. of مَيِّتٌ, and consequently of مَيْتٌ, because this latter is contracted from the former: as مَيِّتٌ is of the measure فَيْعِلٌ, and this measure resembles فَاعِلٌ, it has received a form of pl. which is sometimes applicable to the measure فاعل: (Sb:) or اموات is [only] pl. of مَيْتٌ. (Msb.) [The second form (which is applied to rational beings, Msb,) is also pl. of ميّت and ميت.] The third and fourth are [only] applied to rational beings. (Msb.) The fem. epithet is مَيِّتَةٌ and مَيْتَةٌ and مَيِّتٌ (K, TA) and مَيْتٌ. (TA; and so in some copies of the K, in the place of مَيِّتٌ.) مَيِّتَةٌ is an epithet applied to a female rational being; [and its pl. is مَيِّتَاتٌ:] مَيْتَةٌ, to a female brute, for the sake of distinction; and its pl. is مَيْتَاتٌ: the latter is contracted because it is more in use than the former epithet applied to a female rational being: (Msb:) the pl. of ميّت and ميت as fem. epithets is as above [أَمْوَاتٌ and مَوْتَى]. (TA.) b2: ↓ مَيْتَةٌ signifies That which has not been slaughtered (AA, S, K) [in the manner prescribed by the law, i. e., carrion]: or that of which the life has departed without slaughter: so in the classical language and in the language of practical law: all such is unlawful to be eaten, except fish and locusts, which are lawful by universal consent of the Muslims: (En-Nawawee:) or, in the common acceptation of the language of law, what has died a natural death, or been killed in a state or manner different from that prescribed by the law, either the agent or the animal killed not being such as is so prescribed; as that which is sacrificed to an idol, or slaughtered [by a person] in the state of إِحْرَام, or not by having the throat cut, and that which it is unlawful to eat, such as a dog: (Msb:) [and any separated part of an animal of which the flesh is not lawful food: see عَاجٌ.] b3: بَلَدٌ مَيِّتٌ A tract of land without herbage, or pasture, (Msb, in art. بلد.) b4: مَيِّتٌ (assumed tropical:) An unbeliever; like as حَىٌّ means a Muslim. (TA, in art. حى.) مَيِّتٌ and مَيْتٌ are employed in various other senses, agreeably with the senses of the verb.]

مَائِتٌ: see مَيِّتٌ. b2: فُلَانٌ مَائِتٌ فى الغَمِّ (tropical:) [Such a one is dying, or absorbed, in grief]. (TA.) b3: مَوْتٌ مَائِتٌ A severe, painful, or violent, death: (TA:) like لَيْلٌ لَائِلٌ: the latter word being added to corroborate the former. (S.) مَمَاتٌ: see مَوْتٌ.

مُمِيتٌ and مُمِيتَةٌ (tropical:) A woman, and a she-camel, that has lost her offspring by death: (S:) and a woman who has lost her husband by death: (TA:) pl. مَمَاوِيتُ. (S.) مُتَمَاوِتٌ (tropical:) [Feigning himself dead]. b2: (tropical:) An epithet applied to A hypocritical devotee, (S, K,) who pretends to be like one dead in his devotion, who lowers his voice, and moves little: as though he were one who put on the outward appearance of devotees, and constrained himself to characterize himself by the characteristics of the dead, that he might be imagined to be weak by reason of much devotion. (TA.) مُسْتَمِيتٌ A courageous man, who seeks, or courts death: (K:) a man who seeks to be slain; who cares not, in war, for death: (S:) abandon-ing, or devoting, himself to death, (مسْتَرْسِلٌ لِلْمَوْتِ,) as also مُسْتَقْتِلٌ. (A.) b2: (assumed tropical:) Abandoning, or devoting himself to a thing, or affair; syn. مُسْتَرْسِلٌ لِأَمْرٍ. (S, K.) b3: هَوَ مُسْتَمِيتٌ إِلَى كَذَا, as also مُسْتَهْلِكٌ, (tropical:) He [is devoted to such a thing, so that he] imagines that he shall die if he do not attain it. (A.) b4: Ru-beh says, وَزَبَدُ البَحْرِ لَهُ كَتِيتُ وَاللَّيْلُ فَوْقَ المَاءِ مُسْتَمِيتُ [And to the froth of the sea there was a sound like that of boiling, and night impended over the water]. (S.) [It is implied in the S that مستميت here signifies مُسْتَرْسِل.] b5: (assumed tropical:) One who feigns himself to be insane, or possessed by a devil; not being really so. (TA.) b6: (assumed tropical:) One who feigns lowliness, or submissiveness, in voice, &c., to this man until he feeds him, and to this until he feeds him, and, when he is satiated, is ungrateful to his benefactors. (TA.) b7: (assumed tropical:) One who makes a show of being good and quiet or tranquil, and is not so in reality. (Ibn-El-Mubárak.) A2: مُسْتَمِيتٌ The thin pellicle that adheres to the white of an egg. (K.) [See 10: and see also مُسْتَمِيثٌ, in art. ميث.]

متع

1 مَتَعَ النَّهَارُ The day became advanced, the sun being high, (S, K,) before the declining of the sun from the meridian. (K.) . مَتَّعَهُ He (God) made him to live. (Bd in xi. 3.) b2: See مَلّا. b3: مَتَّعَهَا He gave her a gift after divorce. (K.) And مَتَّهَا بِكَذَا He gave her (a divorced wife) such a thing. (Msb.) 5 تَمَتَّعَ بِهِ and ↓ اِسْتَمْتَعَ and ↓ اِمْتَتَعَ are syn., signifying اِنْتَفَعَ بِهِ زَمَانًا طَوِيلًا; (Ham, p. 165 ;) [He benefited, or profited by it; had the benefit, use, or enjoyment, of it; he enjoyed it; accord. to the above authority, for a long time; but this restriction is not always meant.] You say.

اِسْتَمْتَعْتُ بِاصْطِبَاحِ خَمْرٍ [I enjoyed the drinking a morning-draught of wine]: and بِالإِصْغَآءِ إِلَى

أَغَانِى جَارِيَةٍ [the listening to the songs of a girl]. (Mo'allakát, p. 169.) b2: تَمَتَّعَ He became provided with مَتَاع, or utensils and furniture for the house, or tent. (TA, voce تَبَتَّتَ, q. v.) b3: تَمَتَّعَ i. q. عَاشَ. (Bd, Jel, xi. 68.) b4: تَمَتَّعَ بِهِ generally signifies He enjoyed it: (MA:) so in many cases in the Kur, &c.8 إِمْتَتَعَ see 5.10 اِسْتَمْتَعَ بِكَذَا , and ↓ تَمَتَّعَ, He benefited or profited by such a thing. (Msb.) b2: See 5. b3: مُسْتَمْتُعٌ: see مَلْبَسٌ.

مُتْعَةٌ Enjoyment; a subst. in the sense of تَمَتُّعٌ; (S, Msb, K;) syn. نَعْمَةٌ. (Jel, xlvi. 26.) See an ex., in a verse of Lebeed, voce فَرْطٌ. b2: مُتْعَةٌ A gift to a divorced wife. (Msb, K.) See مَتَاعٌ. b3: متعة الضُّحَى [i. e. مُتْعَة?] i. q. أَوَّلُهَا. (TA voce فِيقَة, in art. فوق.) مَتَاعٌ Anything useful or advantageous; as goods: such as the utensils and furniture of a house or tent, or household-goods: any utensils, or apparatus: chattels: a commodity, and commodities; (Mgh, &c.;) generally best rendered goods, chattels, household-goods or chattels, or utensils and furniture. b2: المَتَاعُ [signifies (tropical:) الفَرْجُ;] a woman's pudendum: (TA:) [see مُتَوَهِّجَةٌ, in art. وهج: and] the penis. (Mgh.) b3: مَتَاعٌ also applies to Food, the necessaries of life: see two exs. voce حَفَفٌ. b4: مَتَاعٌ for a divorced wife, A provision of necessaries, such as food and clothing and household-utensils or furniture: see عَرْفٌ, and Bd in ii. 242: i. q. تَمْتِيعٌ. (Bd in ii. 237.) b5: مَتَاعٌ i. q. مَا يُتَمَتَّعُ بِهِ, and الاِسْتِمْتَاعُ; (Jel in iv. 79;) generally best rendered Enjoyment, in the Kur iv. 79 and ix. 38 and similar cases. See مُتْعَةٌ.

منع

1 مَنَعَ He prevented, hindered, held back, [impeded, withheld, arrested, restrained, kept, debarred, precluded, inhibited, forbade, prohibited, interdicted:] (MA, KL, &c.:) he denied, or refused; doubly trans.; (S, K, &c.:) مَنْعٌ is the contr. of إِعْطَآءٌ. (S, Mgh, K.) b2: مَنَعَهُ [He protected it, or defended it, or guarded it, (namely a place or the like) from, or against, encroachment, invasion, or attack:] he protected, defended, or guarded, him. (T in art. ذب.) b3: مَنَعَهُ العَطِيَّةُ [He refused him the gift]. (TA in art. حرم.) b4: مَنَعَهُ الشَّىْءَ i. q.

حَرَمَهُ إِيَّاهُ [q. v.] (S in art. حرم.) b5: مَنُعَ الشَّىْءُ, inf. n. مَنَاعَةٌ, i. q. اِعْتَزَّ and تَعَسَّرَ. (TA.) See 8. b6: مَا مَنَعَكَ أَلَّا تَسْجُدَ (Kur vii. 11): see أَبَى.3 مَانَعَهُ الشَّىْءَ He disputed, or contested, with him the thing: (Msb:) he refused him the thing: (TK:) he endeavoured, or contended with him, to make him, or to entice him, to abstain from, or relinquish, the thing; (TA;) [he endeavoured to turn him away from the thing; to prevent his obtaining it or doing it; he prevented him from obtaining or doing the thing, being also prevented by him; i. e. he reciprocally prevented him, &c.: and hence the meaning in the TA; and then that in the Msb:] مَانَعُوا عَدُوَّهُمْ signifies i. q. حَاجَزُوهُمْ: (TK, art. حجز:) see the latter. b2: تَمَنَّعَ عَلَى السَّنَةِ [he resisted, or withstood, the year of dearth]: said of an animal. (K.) 5 تَمَنَّعَ مِنَ الشَّىْءِ بِقَّوْمِهِ and ↓ اِمْتَنَعَ He became strengthened, or fortified, against the thing by his people, or party; syn. تَقَوَّى. (Msb.) b2: تَمَنَّعَ عَنْهُ He refrained, forbore, or abstained, from it, as being forbidden, or prohibited. (K, * TA.) See 8. b3: تَمَنَّعَ بِهِ and بِهِ ↓ اِمتنع he protected, or defended, himself by it, namely a fortress; syn. اِحْتَمَى. (TA.) 6 تَمَانَعَا i. q.

تَحَاجَزَا: (K, art. حجز:) see the latter.8 اِمْتَنَعَ [It was, or became, prevented from being; it necessarily was not. You say يَمْتَنِعُ هٰذَا لِوُجُودِ ذَاكَ

This is prevented from being, or may not be, or necessarily is not, because of that's being. And يَمْتَنِعُ أَنْ تَكُوَن هٰذَا This may not be.] b2: اِمْتَنَعَ He refrained, forbore, abstained, or held back, (Msb, K,) مِنَ الأَمْرِ from the thing. or affair; (Msb;) as also عَنْهُ ↓ تَمَنَّعَ: (TA:) he did so voluntarily, of his own free will or choice: he refused: you say, اِمْتنَعَ عَنْهُ he refrained, &c., from it voluntarily, &c.; refused it; or refused to do it. (MF. in art. حصر.) See أَبَى. b3: اِمْتَنَعَ عَلَيْهِ

He, or it, opposed him; resisted him; withstood him; repugned him; was incompliant, or unyielding, to him; see أَبَى عَلَيْهِ. b4: اِمْتَنَعَ It was, or became, inaccessible, or inapproachable; like ↓ مَنُعَ; syn. with حَصُنَ, q. v.: and also, difficult of access, as in an instance in art. أبى (last sentence of 4); and also عَرِسَ عَلَىَّ. b5: See 5.

مَِنْعَةٌ

: see مَنَعَةٌ.

مَنَعَةٌ State, and power, of resistance; lit. a state of might of one's people or party, so that such as desires to do so will not prevail against him: [or a state of might in his people or party, &c.; or a state of might, and power of resistance, in his people or party:] (Msb:) [resistibility: or simply resistance:] inaccessibleness, or unapproachableness, of a people; as also ↓ مَنْعَةٌ and ↓ مِنْعَةٌ. (TA.) مَنُوعٌ One who denies, or refuses to give; as also ↓ مَانِعٌ and ↓ مَنَّاعٌ. (K.) مَنِيعٌ

, from مَنُعَ, [Unapproachable; inaccessible:] difficult of access; fortified; strong: (TK, voce وَزَرٌ:) [defended, or protected, against attack: like حَصِينٌ: resistive; resisting attack;] applied to a fortress. (Msb.) b2: قَوْمٌ مُنَعَآءُ [pl. of مَنِيعٌ] An inaccessible, or unapproachable, people. (TA.) مَنَّاعٌ مَنُوعٌ.

مَانِعٌ مَنُوعٌ.

المُتَمَنِّعَانِ The young she-camel and young she-kid: because they resist the year of dearth by reason of their youthful vigour, &c. (K.) مُمْتَنِعٌ Resisting; resisting attack; unyielding; incompliant.

ربق

1 رَبَقَهُ, aor. ـُ (S, Msb, K) and رَبَقَ, (S, K,) inf. n. رَبْقٌ, (JK, S, Msb,) He put his head (i. e. the head of a kid, S, K, or of a lamb, K, or of a sheep or goat, Msb) into the رِبْقْة, (S, K,) or into the رِبْق: (Msb:) or, accord. to the M, he made fast, or bound or tied fast or firmly, him, or it, in the رِبْقَة: (TA:) or he made fast, or bound or tied fast or firmly, his (a sheep's or goat's) neck with the رِبْق, or cord: (JK:) and ↓ ربّقهُ, inf. n. تَرْبِيقٌ, he made fast, or bound or tied fast or firmly, him, or it, in the رِبَاق [pl. of رِبْقٌ or of رِبْقَةٌ]. (TA.) b2: [Hence,] رَبَقَهُ فِى الأَمْرِ, (Msb, K,) aor. ـُ inf. n. رَبْقٌ, (Msb,) (assumed tropical:) He made him to fall into the thing, or affair. (Msb, K.) b3: رَبْقٌ also signifies The act of making fast; or binding, or tying, fast, or firmly; and so رِبْقٌ; (K;) each as an inf. n. of رَبَقَهُ. (TK.) 2 ربّق [He prepared the أَرْبَاق, pl. of رِبْقٌ]. One says, رَمَّدِتِ الضَّأْنُ فَرَبّقْ رَبّقْ, i.e. [The ewes have secreted milk in their udders: therefore] prepare thou the أَرْبَاق: prepare thou the ارباق: for they will bring forth soon: (S, K:) because they [begin to] secrete milk in their udders عَلَى

رَأْسِ الوَلَدِ [i. e. at the time of bringing forth, or when about to produce the young]. (S.) It is not thus in the case of she-goats: therefore, (S,) in the case of these, one says رَنّقْ, with ن, (S, K,) meaning “ wait thou: ” because they show sings of pregnancy in the state of their udders, and bring forth after some length of time: and [in the case of these] one says also رَمِّقْ, with م. (K. [See arts. رمق and رنق.]) b2: One also says, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T in art. ثنى.) b3: See also 1. b4: رَبَّقْتُ الكَلَامَ I interlarded, or embel-lished, the speech, or discourse, with falsehood; as also رَمَّقْتُهُ; syn. لَفَّقْتُ بَيْنَهُ; (JK;) [or لَفَّقْتُهُ; for] تَرْبِيقُ الكَلَامِ signifies تَلْفِيقُهُ; (Ibn-'Abbád, K;) as also تَرْمِيقُهُ. (Ibn-'Abbád.) 5 تَرَبَّقْتُ الشَّىْءَ, (JK,) or تربّقتهُ مِنْ عُنُقِى, (Ibn-'Abbád, K,) (tropical:) I hung the thing upon my neck. (JK, Ibn-'Abbád, K, TA.) 8 ارتبق He (a kid) had his head put into the رِبْقَة. (S.) b2: [Hence,] ارتبق فِى حِبَالَتِى He (a gazelle, S, K) became caught in my snare. (Lh, JK, S, K.) b3: And ارتبقتُ فِى حِبَالَتِهِ (tropical:) I became caught in [the snare of] his deceit. (TA.) b4: And ارتبق فِى الأَمْرِ (assumed tropical:) He fell into the thing, or affair. (Msb, K.) A2: اِرْتَبَقْتُهُ لِنَفْسِى I tied, bound, or made fast, him, or it, for myself. (TA.) رِبْقٌ A cord having in it a number of loops wherewith lambs, or kids, are tied, or made fast; any one of which loops is termed ↓ رِبْقَةٌ (S, Msb, K) and ↓ رَبْقَةٌ: (K:) or a cord which is doubled in the form of a ring, into which is put the head of a sheep or goat, and which is then tied, or made fast: so, says Az, I have heard from the Arabs of the desert of Benoo-Temeem: (TA:) pl. [of mult.] رِبَاقٌ (S, Msb, K) and رِبَقٌ and [of pauc.] أَرْبَاقٌ. (S, K.) b2: Hence, (TA,) خَلَعَ الإِسْلَامِ مِنْ عُنُقِهِ ↓ رِبْقَةَ, (S, Msb, TA,) occurring in a trad., (S,) (tropical:) He cast off the tie of El-Islám, (Msb, TA,) with which he had bound himself, (TA,) [from his neck.] (Msb, TA. [See also خَلَعَ.]) And لَكُمُ العَهْدُ مَا لَمْ تَأْكُلُوا الرِّبَاقَ, also occurring in a trad., (S,) meaning (tropical:) [The covenant is yours] as long as ye sever not the tie with which ye are bound; this tie being likened to the رِبْق upon the necks of lambs or kids; and the severing thereof, to the beast's eating its رِبْق, and severing it; for thereby the beast becomes free from the tie. (TA.) And in a trad. of 'Omar, حُجُّوا بِالذُّرِّيَّةِ لَا تَأْكُلُوا أَرْزَاقَهَا وَتَذَرُوا أَرْبَاقَهَا فِى

أَعْنَاقِهَا [Perform ye the pilgrimage with the women: devour not their means of subsistence, while ye leave their ties upon their necks]: he likens the obligations imposed upon them to ارباق. (TA.) One says also, ↓ حَلَّ رِبْقَتَهُ, meaning (tropical:) He removed from him his anxiety: (K, TA:) and so ↓ قَطَعَ رِبْقَتَهُ. (TA.) رَبْقَةٌ: see the next preceding paragraph.

رِبْقَةٌ: see رِبْقٌ, in four places. b2: Also A thing woven of black wool, of the width of the تِكَّة [or band of the drawers or trowsers], in which is a red stripe of dyed wool: its extremities are tied together, and then it is hung upon the neck [or shoulder] of a boy, so that one of his arms comes forth from it like as when a man puts forth one of his arms from the suspensory of the sword: the Arabs of the desert hang the رِبَق [pl. of رِبْقَةٌ] upon the necks of their boys only as a preservative from the [evil] eye. (T, TA.) رِبِقَّانٌ and رِبِقَّانَةٌ Evil in disposition: applied to a man; and in like manner to a woman: mentioned by As and in the K in art. عبق [where, in some copies, it is written رَبْقَانُ]. (TA.) رَبِيقٌ, (TA,) or رَبِيقَةٌ, (S, Msb, K,) applied to a lamb or kid (بَهْمَة), (ISk, S, K,) or to a sheep or goat (شَاة), (Msb, TA,) Having its head put into the رِبْقَة; (ISk, S, Msb, K, TA;) as also ↓ مَرْبُوقَةٌ (ISk, JK, S, Msb, K) and ↓ مُرَبَّقَةٌ. (JK, TA.) أُمُّ الرُّبَيْقِ Calamity, or misfortune: (JK, S, K:) whence the prov., جَآءَنَا بِأمِّ الرُّبَيْقِ عَلَى أُرَيْقِ, (TA,) meaning He brought us a great calamity, or misfortune: (K in art. ارق:) As says that the Arabs assert it to have been said by a man who saw the ghool upon a dusky white camel (جَمَل

أَوْرَق); (S in that art., and TA;) أُرَيْق being the dim. of أَوْرَق: (K in that art.:) or امّ الربيق is a name of war, or battle: or the viper: (JK, Ibn-'Abbád, TA:) this last signification is held to be correct by Z, because, he says, the viper is short, and when it folds itself it resembles the رِبَق (TA.) تِرْبِيقٌ A cord with which a ewe, or goat, is tied (K, TA) by the neck. (TA.) مُرْبِقٌ i. q. مُطْرِقٌ [Silent: or lowering the eyes, looking towards the ground: &c.]. (JK, TA.) مُرَبَّقَةٌ: see رَبِيقٌ.

A2: Also, [or خُبْزَةٌ مُرَبَّقَةٌ,] A cake of bread, or one baked in ashes, into which fat has been put; syn. خُبْزَةٌ مُشَحَّمَةٌ. (K.) مَرْبُوقَةٌ: see رَبِيقٌ

ترك

1 تَرَكَهُ, (S, M, Msb, K, &c.,) aor. ـُ (S, M,) inf. n. تَرْكٌ (S, M, Msb, K, &c.) and ترْكَانٌ, with kesr, (Fr, K,) He left it, forsook it, relinquished it, abandoned it, deserted it, or quitted it; either intentionally, and by choice, or by constraint, and of necessity: (Er-Rághib, TA:) he left it, forsook it, &c., as above; namely, a thing that he desired, or wished for, and also a thing that he did not desire, or did not wish for: (Ibn-'Arafeh, TA:) he left it, quitted it, went away from it, or departed from it; namely, a place: and he left him, forsook him, relinquished him, abandoned him, deserted him, quitted him, or separated himself from him: (Msb:) he cast it, or threw it, away, as a thing of no account; rejected it; discarded it; cast it off; left it off: (MF, TA:) he left it, left it alone, let it alone; ceased, desisted, forbore, or abstained, from it; neglected it, omitted it, or left it undone; syn. خَلَّاهُ; (S, A, O;) or وَدَعَهُ; (M, K;) as also ↓ اتّركهُ. (K. [But respecting this latter verb, see what follows.]) وَاتْرُكِ البَحْرَ رَهْوًا, in the Kur xliv. 23, And leave thou the sea opened with a wide interval; or motionless, in the same state as before thy passing through it, and strike it not with thy rod, nor alter anything thereof; (Bd;) or motionless, parted asunder; (Jel;) so that the Egyptians may enter it; (Bd, Jel;) is an instance of the verb meaning leaving intentionally, and by choice: (Er-Rághib, TA:) and كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ, in the next verse, How many gardens and springs did they leave! (Jel,) is an instance of the verb meaning leaving by constraint, and of necessity. (Er-Rághib, TA.) In a phrase such as تَرَكَ حَقَّهُ, meaning He made his right, or due, or claim, to be null, or he rejected it, and such as تَرَكَ رَكْعَةٌ مِنَ الصَّلَاةِ, meaning He neglected, omitted, or left unperformed, a ركعة, of the prayer, [it is said (but I think it doubtful) that] the verb, having an ideal substantive for its objective complement, is used metaphorically. (Msb.) ↓ قَالَ فِيهِ فَمَا اتَّرَكَ means مَا تَرَكَ شَيْئًا [i. e. He strove, laboured, or exerted himself, (اِجْتَهَدَ,) in it, and neglected not, or omitted not, anything in his power]: the verb is of the measure اِفْتَعَلَ. (S.) مَنْ أَوْصَى بِالثُّلُثِ وَلَمْ شَيْئًا ↓ يَتَّرِكْ is a mistake for ولم يَتْرُكْ شَيْئًا, or ولم ↓ يَتَّرِكْ without شَيْئًا, or فَمَا اتَّرَكَ; for this verb is not trans., except, sometimes, in poetry; and the meaning is, وَلَمْ يَتْرُكْ فِيمَاأُذِنَ لَهُ فِيهِ شَيْئًا [i. e. He who bequeaths the third of his property, and does not omit anything of what he is allowed (to leave, or anything of the third part, for this is all that he is allowed to bequeath)]: it is from the saying ↓ فَعَلَ فَمَا اتَّرَكَ [He did such a thing, and neglected not, or omitted not, anything]. (Mgh.) You say also, تَرَكَ المَيِّتُ مَالًا, i. e. The deceased left property. (Msb.) b2: وَتَرَكْنَا عَلَيْهِ فِى الآخِرِينَ, (K,) in the Kur [xxxvii. 76 &c.], (TA,) means and we have perpetuated (K, Jel, TA) to him a eulogy among the later generations (Jel, TA) of the prophets and peoples to the day of resurrection, [namely,] Salutation &c. (Jel.) b3: التَّرْكُ is also syn. with الجَعْلُ, (Lth, K, TA,) in some instances; (Lth, TA;) as though it had two contr. significations: (K:) [i. e.,] when تَرَكَ is doubly trans., it has the meaning of صَيَّرَ, (MF, TA,) or جَعَلَ. (TA.) So in the saying, تَرَكْتُ الحَبْلَ شَدِيدًا I made, or rendered, the rope strong; or made it, or caused it, to be, or become, strong. (TA.) So too in the Kur ii. 16, وَتَرَكَهُمْ فِى ظُلُمَاتٍ and maketh, or causeth, them to be in darknesses. (Ksh, Bd, MF.) And sometimes one says of any action that has come at last to a certain state, مَا تَرَكْتُهُ كَذَا [I did not make it, or cause it, to be thus]. (TA.) A2: تَرِكَ, aor. ـَ (IAar, K,) inf. n. تَرْكٌ, (TK,) He (a man, IAar) married, i. e. took to wife, a تَرِيكَة, (IAar, K,) meaning a woman that had remained a virgin, unmarried, until she had become of middle age, or long after she had attained to puberty, in the house, or tent, of her parents. (TA.) 3 تاركهُ [inf. n. مُتَارَكَةٌ] is syn. with خَالَاهُ (S in art. خلو) [which is explained in the K, in art. خلو, as syn. with تَرَكَهُ, He left, forsook, relinquished, abandoned, &c., him or it; and thus it may often be well rendered: but it properly signifies he left him, forsook him, &c., being left, &c., by him; whence it is said in the Mgh, in art. ودع, that مُوَادَعَةُ is syn. with مُصَالَحَةٌ because it is مُتَارَكَةٌ: Golius, as on the authority of Ibn-Maaroof, explains تاركهُ as signifying he dismissed him, and did not molest him: he left him unmolested is one of its meanings, but is not the primary signification: accord. to the TK, متاركة signifies the leaving, &c., anything in the state in which it is: and the leaving, &c., one another]. One says also, تَارَكْتُهُ البَيْعَ, (S, Mgh, but in the latter تَارَكَهُ, and in the TA فِى البَيْعِ,) وَغَيْرَهُ, (Mgh,) inf. n. مُتَارَكَةٌ, (S,) [app. meaning I relinquished with him, i. e. concurrently with him, the sale, &c.: see 6, by which this rendering is confirmed: Golius, as on the authority of J, who has not explained it, says that it means I relinquished to him the merchandise, or commodity; and Freytag follows him.] b2: [Hence,] مُتَارَكَةٌ is metonymically used as meaning The making peace [or a truce], or reconciling oneself, with another or others. (Mgh.) b3: In the saying, لَا بَارَكَ اللّٰهُ فِيِهِ وَلَا تَارَكَ وَلَا دَارَكَ, it is an imitative sequent, (K,) all of these verbs having the same meaning [so that the saying may be rendered May God not bless him nor felicitate him nor make him happy]: (TA:) [or the meaning may be, nor preserve him, or prolong his life; for] IAar says that تَارَكَ means أَبْقَى. (TA.) 6 تَتَارَكُوا الأَمْرَ بَيْنَهُمْ, (K,) or الأَمْرَ فِيمَا بَيْنَهُمْ, (Mgh,) They relinquished [concurrently], one with another, the affair that was between them. (TK.) 8 اِتَّرَكَ: see 1, in five places.

تَرْكٌ: see تَرِيكَةٌ.

A2: Also A [drinking-cup or bowl such as is called] قَدَح which a man lifts, or carries, with his two hands. (Ibn-'Abbád, TA.) التُّرْكُ A certain nation; (S, Msb, K;) [namely, the Turks:] تُرْكِىٌّ is its n. un.: (Msb, TA:) [and signifies also Turkish:] pl. أَتْرَاكٌ. (Msb, K.) It is said in a trad., اُتْرُكُوا التَّرْكَ مَا تَرَكُو كُمْ [Leave ye alone the Turks as long as they leave you alone]. (TA.) [تُرْكِىُّ الوَجْهِ often occurs in post-classical works as meaning Having a Turkish face; i. e. round-faced, or broad-faced; opposed to عَرَبِىُّ الوَجْهِ.]

تَرْكَةٌ: see تَرِيكَةٌ, in two places. b2: Also (assumed tropical:) A woman such as is termed رَبْعَةٌ [i. e. of middling stature]: (Ibn-'Abbád, K:) pl. تَرْكَاتٌ. (TA.) b3: It is said in a trad., جَآءَ الخَلِيلُ إِلَى مَكَّةَ يُطَالِعُ تَرْكَتَهُ (assumed tropical:) [El-Khaleel (i. e. Abraham) came to Mekkeh to get knowledge of his تركة], meaning Hagar, and her son Ishmael: (K:) the word originally means an ostrich's egg, and is here used metaphorically; for the ostrich lays but one egg in the year, and then leaves it and goes away: (TA:) Z says, in the Fáïk, that it is thus related, with the ر quiescent; (Nh, O, TA;) but it would be a proper way if it were with kesr to the ر [↓ تَرِكَتَهُ,] as meaning the thing that he had left, or forsaken, &c. (Nh, O, K.) تِرْكَةٌ: see what next follows.

تَرِكَةٌ A thing that is left, forsaken, relinquished, abandoned, deserted, or quitted; like طَلِبَةٌ meaning “ a thing desired, or sought; ” (TA;) see also تَرْكَةٌ: particularly, the inheritance, or property that is left, of a person deceased; (S, Msb, K; *) also pronounced ↓ تِرْكَةٌ: pl. تَرِكَاتٌ. (Msb.) تَرَاكِ an imperative verbal noun, meaning اُتْرُكْ [Leave thou, &c.]. (S, TA.) Hence the saying, تَرَاكِ تَرَاكِ صُحْبَةَ الأَتْرَاكِ [Leave thou, leave thou, the companionship of the Turks]. (TA.) Yoo says that تَرَاكَ is a dial. var. of the same; but this is only when it is used as a prefixed noun, as in تَرَاكَهَا for تَرَاكِهَا. (TA.) تَرِيكٌ: see the next paragraph, in two places.

تَرِيكَةٌ A woman that is left unmarried; (S, K;) that has remained a virgin, unmarried, until she has become of middle age, or long after she has attained to puberty, in the house, or tent, of her parents: (TA:) it is not applied to a male: (Lh, TA:) pl. تَرَائِكُ. (S.) b2: A meadow the depasturing of which has been neglected: (S, K:) or a pasture-land where people have pastured their beasts, either in a desert or upon a mountain, and of which the beasts have eaten until there remain [only] some relics of wood. (TA.) b3: Water left by a torrent: (IB, K:) used in this sense by El-Farezdak. (IB.) b4: An egg after the young bird has gone forth from it: (K:) or an ostrich's egg (S, K) which she forsakes (S, TA) in the desert after it has become empty: (TA:) or, as some say, an ostrich's eggs left solitary: (TA:) and ↓ تَرْكَةٌ signifies the same. (K.) [For the pl., see the next sentence.] b5: (assumed tropical:) An iron helmet; (K;) in the opinion of ISd, as being likened to the egg thus termed; (TA;) and so ↓ تَرْكَةٌ: (S, K:) the pl. [of the former] is تَرَائِكُ [mentioned in the S as pl. of the former applied to an ostrich's egg] and ↓ تَرِيكٌ and ↓ تَرْكٌ [the latter of which is termed in the S pl. of تَرْكَةٌ are coll. gen. ns. of which تَرِيكَةٌ and تَرْكَةٌ are the ns. un.]. (K.) b6: A raceme of dates (كِبَاسَة [in the CK, erroneously, كُناسة]) after it has had what was upon it shaken off, (AHn, K, TA,) and is left: pl. تَرَائِكُ: (AHn, TA:) and ↓ تَرِيكٌ signifies a raceme (عُنْقٌود) when what was upon it has been eaten; (AHn, K, TA;) and a raceme of dates (عِذْق) that has had what was upon it shaken off, (K, TA,) so that nothing remains upon it: so AHn says in one place. (TA.) b7: It is said in a trad., إِنَّ لِلّهِ تَرَائِكَ فِى خَلْقِهِ, meaning [Verily to God are referrible] conditions which He hath perpetuated in mankind, of hope and heedlessness, so that they apply themselves thereby with boldness, forwardness, presumptuousness, or arrogance, to the things of the present world. (TA.) مَتْرُوكٌ [pass. part. n. of تَرَكَ, Left, forsaken, &c. b2: ] In lexicology, Obsolete. (Mz 10th نوع.)

ودع

1 وَدُعَ

, (S, K,) inf. n. وَدْعٌ and دَعَةٌ, (TA,) He (a man, S,) or it, (a thing, TA,) became still, quiet, or at rest; (S, K, TA;) as also ↓ اِتَّدَعَ, (K, TA,) [quasi-] inf. n. تُدْعَةٌ and تُدَعَةٌ. (TA.) You say to a man, ↓ اِنَّدَعْ and ↓ تَوَدَّعْ meaning Be thou grave, staid, steady, sedate, or calm. (TA.) See also 1; and art. وذر. b2: وَدُعَ and وَدَعَ, inf. n. وَدَاعَةٌ, He was, or became, in a state of ease, and ampleness of the means or circumstances of life. (Msb.) b3: دَعْ: see an ex. voce آذَى: it may be rendered, in different cases, Leave thou, or let alone, or say nothing of: see بَلْهَ. b4: دَعْنِى مِنْ كَذَا Let me alone and cease from such a thing: and exempt thou me, or excuse me, from such a thing. b5: دَعْ عَنْكَ كَذَا Dismiss thou from thee such a thing. See خُذْ عَنْكَ. b6: دَعْ مَا يَرِيبُكَ إِلَى لَا يَرِيبُكَ: see art. ريب. b7: دَعْ مَا زَيْدٌ: see سِىٌّ in art. سوى. b8: وَدَعَ used as a pret.: see an ex. voce زَائِلَةٌ, in art. زول.2 وَدَّعَهُ

, (MA,) inf. n. تَوْديعٌ, (PS,) He bade farewell to him. (MA, PS.) 3 وَادَعَهُ

, inf. n. مُوَادَعَةٌ, and subst. وِدَاعٌ, He made peace or reconciled himself, with him: (Msb:) [the inf. n.] مُوَادَعَةٌ is syn. with مُصَالَحَةٌ

because it is مُتَارَكَةٌ [a mutual leaving, or leaving unmolested]. (Mgh.) b2: مُوَادَعَةٌ is also syn. with تَرْكٌ; as also ↓ دَعَةٌ: (TA:) so that وَادَعَهُ signifies He left him: but more correctly, he left him, being left by him; like تَارَكَهُ, and خَالَاهُ; and this is the primary meaning.5 تَوَدَّعَ see 1.6 تَوَادَعَا They two made peace, or became reconciled, each with the other. (K.) 7 إِنْوَدَعَ see 1.8 اِتَّدَعَ

: see 1: he acted, or proceeded, with moderation, without haste or hurry, in his pace or journeying. (M in art. اون.) 10 اِسْتَوْدَعَهُ مَالًا He intrusted him with property; intrusted to him property; gave property to him in trust, or as a deposit. (Msb.) and اِسْتَوْدَعَهُ وَدِيعَةً He asked him to keep, preserve, guard, or take care of, a deposit. (K.) دَعَةٌ Ease; repose; freedom from trouble or inconvenience, and toil or fatigue; tranquillity; syn. خَفْضٌ (S. Mgh, K, TA) and رَاحَةٌ (Mgh, Msb, TA) and سُكُونٌ; (TA;) and ampleness of circumstances (سَعَةٌ) in life: (K:) or دَعَةٌ is syn. with راحة and سكون; but خَفْضٌ signifies “ ampleness of the circumstances ” (سَعَهٌّ) of life, and “ plentifulness and pleasantness ” thereof: [see an ex. of both, voce خَفْضٌ]. (El-Marzookee and MF, art. خفض.) A2: See 1 and 3.

وَدَعَةٌ A cowry; Cypræa: see an ex. cited voce سَمَّ.

وَدِيعَةٌ A thing committed to the trust and care of a person; a trust; a deposit. (Mgh, Msb.) See 10.

وَدَاعٌ [Gravity, steadiness:] i. q. سَكِينَةٌ, [like ↓ مَوْدُوعٌ,] as also وَقَارٌ. (S, L, in art. سكن.) b2: And Valediction. (S, Msb.) مِيدَعٌ and مِيدَعَةٌ A garment, or piece of cloth, used as a repository for clothes. (TA.) مَوْدُوعٌ

: see وَدَاعٌ, and see a verse cited voce مَصْدَق.

مُسْتَوْدَعٌ A depository: see a verse cited voce ظِلٌّ.

زيل

1 زَالَهُ is syn. with أَزَالَهُ, q. v. (S, Msb, K.) b2: زال زَوَالَهُ, or زال اللّٰهُ زَوَالَهُ; and زال زَوَالَهَا: see زَوَالٌ, in art. زول. And زِيلَ زَوِيلُهُ and زَوِيلُهَا and زَوَالُهُ: see زَوِيلٌ, in art. زول; and for the first, see also زَوَالٌ, in that art. b3: زِلْتُهُ, (S, K,) aor. ـِ inf. n. زَيْلٌ, (S,) [first Pers\. of زَالَهُ,] signifies also I put it, or set it, apart, away, or aside; removed it; or separated it; (S, K, TA;) namely, a thing, (S, TA,) from another thing: (TA:) and ↓ ازالهُ also signifies he separated it; like زَالَهُ. (TA.) See also 4. One says, زِلْ ضَأْنَكَ مِنْ مِعْزَاكَ Remove, or separate, thy sheep from thy goats. (S, * TA.) And ↓ زِلْتُهُ فَلَمْ يَنْزَلْ I separated it [partly], but it did not become [wholly] separated. (S, K.) A2: مَا زَالَ يَفْعَلُ كَذَا (S in art. زول, and Msb,) is like مَا بَرِحَ, both in its [original] measure, [which is مَا زَيِلَ accord. to most authorities,] and in its meaning, which is [He ceased not to do such a thing, or he continued to do such a thing, for it denotes] the continuing to do a thing [as in the ex. above], and a constant state [as in the phrase مَا زَالَ زَيْدٌ قَائِمًا Zeyd ceased not to be, or continued to be, standing]: (Msb:) [using the first Pers\.,] one says, مَا زِلْتُ أَفْعَلُهُ [and مَا زَلْتُ, as appears from what follows], meaning مَا بَرِحْتُ [i. e. I ceased not to do it, or I continued to do it], (K,) aor. ـَ [supposing the measure of the pret. to be originally فَعِلْتُ] (Msb, K) and أَزِيلُ [supposing the measure of the pret. to be originally فعَلْتُ]: (K:) the verb is seldom [in the Msb “ never ”] used without a negative particle: (Az, TA:) one says زِلْتُ أَفْعَلُ meaning مَا زِلْتُ أَفْعَلُ; but this is rare: (K:) and مَا زِيلَ يَفْعَلُ كَذَا, (S, Msb, K,) a phrase used by some of the Arabs, (Msb,) mentioned by Akh, (S, TA,) as is meant in [some of the copies of] the K by the addition عَنْهُ, though Akh is not mentioned in what precedes. (TA.) The verb in مَا زَالَ and لَا يَزَالُ is used in the manner of كَانَ in governing the noun [which is its subject] in the nom. case and the predicate in the accus. case [as in مَا زَالَ زَيْدٌ قَائِمًا, expl. above]; but one may not say, مَا زَالَ زَيْدٌ إِلَّا مُنْطَلِقًا, like as one says, مَا كَانَ زَيْدٌ إِلَّا مُنْطَلِقًا; for زَالَ denotes a negation, [meaning he did not a thing, or he was not doing &c.,] and مَا and لَا denote negation, and two negations together denote an affirmation; so that ما زال is affirmative like كَانَ; and as one may not say, كَانَ زَيْدٌ إِلَّا مَنْطَلِقًا, so one may not say, مَا زَالَ زَيْدٌ إِلَّا مُنْطَلِقًا. (Er-Rághib, TA.) One says also, مَا زِلْتُ بِزَيْدٍ حَتَّى فَعَلَ ذٰلِكَ and مَا زِلْتُ وَزَيْدًا [I desisted not with Zeyd until he did that], (Sb, K, * TA,) inf. n. زِيَالٌ. (Sb, TA.) لَمْ يَزَلْ [He, or it, has not ceased to be &c., i. e., has ever been &c., (see أَزَلٌ,)] is said of God, as meaning He has never been nonexistent; and لَا يَزَالُ, said of Him, He will never be nonexistent. (Kull p. 31.) This [incomplete i. e. non-attributive] verb and the complete [i. e. attributive, which signifies “ it ceased to be ” or “ exist,” &c.,] differ in their components; the latter being composed of ل و ز; and this, of ل ى ز: or the incomplete is altered from the complete; being made to be with kesr to its medial radical letter, [for it is generally held to be from زَيِلَ or زَوِلَ,] after its having been [originally زَوَلَ,] with fet-h: or it is from زَالَهُ, aor. ـِ meaning “ he put it,” or “ set it, apart,” &c. (K.) 2 زيّلهُ, (S, K,) inf. n. تَزْيِيلٌ, (S,) He separated it [i. e. acompany of men, or an assemblage of things,] much (Fr, Az, S, * K, * TA,) [or greatly, or widely; or dispersed it;] differing in degree from زَالَهُ like as مَيَّزَهُ does from مَازَهُ. (TA.) Hence, فَزَيَّلْنَا بَيْنَهُمْ [And we will separate them widely, one from another], (Fr, Az, S, K, TA,) in the Kur [x. 29]; (Fr, Az, S, TA;) where some read بَيْنَهُمْ ↓ فَزَايَلْنَا; like لَا تُصَعِّرْ and لا تُصَاعِرْ [in the Kur xxxi. 17]. (Fr, Az, TA.) [See also an ex. in a verse cited voce دُونَ.] زَيَّلْتُ is of the measure فَعَّلْتُ because its inf. n. is as above; for were it فَيْعَلْتُ, one would say زَيَّلَةٌ [of the measure فَيْعَلَةٌ]. (S.) A2: تَزْيِيلٌ is also [said to be] an [irreg.] inf. n. of 5, q. v. (Lh, K.) 3 زايلهُ, (S, Msb, K,) inf. n. مُزَايَلَةٌ and زِيَالٌ, (S, K,) He separated himself from him. (S, Msb, K. [See also 1 in art. زول, last signification.]) One says, خَالِطُوا النَّاسَ وَزَايِلُوهُمْ, meaning [Mix ye with men in familiar, or social, intercourse, and] separate yourselves from them in deeds, or actions. (TA.) b2: زَايَلَتْهُ بِوَجْهِهَا She veiled her face from him. (IAar on the authority of Ibn-Ez-Zubeyr, TA in art. بزر.) [See also 6.] b3: زَايَلْنَا بَيْنَهُمْ: see 2. And see also what next follows.4 ازالهُ (S, Msb, K) مِنْ مَكَانِهِ (S) or عَنْ مَكَانِهِ, (K,) inf. n. إِزَالَةٌ (K) and إِزَالٌ; (Lh, K;) and ↓ زَالَهُ, (S, Msb, K, and Har p. 393,) aor. ـِ (S, K, and Har ubi suprà,) or ـَ like يَنَالُهُ, (Msb,) inf. n. زَيْلٌ, (S, K, Har,) or زِيَالٌ; (Msb;) both signify the same; (S, Msb, K;) He removed it [from its place; as the former is expl. in art. زول]; (Msb in explanation of both, and Har ubi suprà in explanation of the latter;) and so ↓ زَايَلَهُ, of which the primary signification is that first assigned to it in the next preceding paragraph. (Har ubi suprà.) See also 1, fourth sentence. [And see 4 in art. زول.]5 تزيّلوا, (S, * Msb, K,) inf. n. تَزَيُّلٌ and ↓ تَزْيِيلٌ, (K,) the latter [irreg., being properly inf. n. of 2,] of the dial. of El-Hijáz, mentioned by Lh; (TA;) and ↓ تزايلوا, inf. n. تَزَايُلٌ; (K;) i. q. تَفَرَّقُوا [i. e. They became separated much, or greatly, or widely; or became dispersed: or rather, the former verb, being quasi-pass. of 2, has this meaning; and the latter verb, as quasi-pass. of 3, means simply they became separated, one from another]: (S, K:) [for] ↓ التَّزَايُلُ signifies التَّبَايُنُ: (S, K:) تزيّلوا is syn. with تَمَيَّزُوا: thus in the Kur [xlviii. 25], where it is said, لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا [Had they been widely separated, one from another, we had assuredly punished those who disbelieved]: (Msb, * TA:) and some here read ↓ تَزَايَلُوا. (Bd.) [See also 7.]6 تَزَاْيَلَ see 5, in three places. b2: [Hence,] التَّزَايُلُ signifies also الاِحْتِشَامُ; (K, TA;) a tropical meaning: (TA:) one says, تزايل عَنْهُ, meaning اِحْتَشَمَهُ [i. e. (tropical:) He was, or became, abashed at him]: (O, TA:) because the مُحْتَشِم separates himself, and shrinks, from another. (TA.) b3: [See also مُتَزَايِلَةٌ, whence it seems that one says, of a woman, تَزَايَلَتْ, meaning She veiled her face from men: see likewise 3.]7 انزال It was, or became, put, or set, apart, away, or aside; removed; or separated; (S, K;) عَنْهُ [from him, or it]. (TA.) One says, زِلْتُهُ فَلَمْ يَنْزَلْ: see 1. (S, K.) [See also 5. And see 7 in art. زول.]

زَيَلٌ Width between the thighs; (S, K;) like فَجَجٌ. (S.) أَزْيَلٌ, (K,) or أَزْيَلُ الفَخِذَيْنِ, occurring in a trad., (TA,) Having the thighs wide apart. (K, TA.) مِزْيَلٌ A man acute or sharp or quick in intellect, clever, ingenious, skilful, knowing, or intelligent; knowing with respect to the subtilties, niceties, abstrusities, or obscurities, of things, affairs, or cases; as also ↓ مِزْيَالٌ: (K:) or vehement in altercation, or litigation, who shifts (يَزُولُ) from one plea, or argument, to another: occurring in a trad., in which it is said, with reference to two claimants, كَانَ أَحَدُهُمَا مِخْلَطًا مِزْيَلًا [One of them two was a person who mixed in, or entered into, affairs; vehement in altercation, &c.]: (IAth, TA:) accord. to which latter explanation, it should be mentioned in art. زول, as it is by the author of the L; but Z mentions it in the present art., like F. (TA.) مِزْيَالٌ: see the next preceding paragraph.

الجيب المُزَايِلُ [a mistranscription for الحَبِيبُ] means البَائِنُ [i. e. The beloved, or the friend, who is in a state of separation, or disunion]. (TA.) مُتَزَايِلَةٌ A woman who veils her face from men. (IAar on the authority of Ibn-Ez-Zubeyr, TA in this art. and in art. برز.)

زهم

1 زَهِمَ, inf. n. زُهُومَةٌ and زَهَمٌ, It stank: [in which sense زَهُمَ, inf. n. زُهُومَةٌ, is mentioned by Freytag on the authority of the Deewán el-Hudhaleeyeen:] said of flesh-meat. (MA. [See also زُهُومَةٌ and زَهَمٌ below.]) And زَهِمَتْ يَدُهُ (S, MA, K,) aor. ـَ (K,) inf. n. زَهَمٌ, (S, K,) His hand was, or became, greasy, (S, MA, K,) مِنَ الشَّحْمِ from the fat: (MA:) or had in it the odour of fat. (TA) b2: زَهِمَ; also signifies He suffered from indigestion, or heaviness of the stomach arising from food which it was too weak to digest: (JK, K:) said of a man. (JK.) b3: زَهَمَ, (K,) aor. ـُ inf. n. زَهْمٌ, (TK,) It (a bone) was, or became, marrowy; had, or contained, marrow; as also ↓ ازهم. (K, TA.) 4 أَزْهَمَ see what next precedes.

زُهْمٌ Fat, as a subst.: (S:) or so ↓ زَهَمٌ; a particular term for it, not implying there being in it the odour of fat and stinking flesh-meat: (JK: [and the same is said in the TA in relation to the former word:]) or the latter signifies fat of a beast of prey: (TA:) or, as some say, flesh-meat that is raw, or not thoroughly cooked: (JK:) and the former, fat of a wild animal: or of the ostrich: or of horses: (K:) or, as some say, of a wild animal that does not chew the cud: (TA:) or in a general sense. (K.) b2: And The perfume known by the name of زَبَاد [i. e. civet], which comes forth from the [cat called] سِنَّوْرُ الزَّبَادِ, from beneath its tail, in the part between the anus and the meatus urinarius. (K.) A2: Also A fetid odour. (K.) [See also زَهَمٌ and زُهُومَةٌ.]

زَهَمٌ The fetid odour of corpses or carcases. (TA. [See also 1, first sentence; and the last explanation of زُهْمٌ; and see زُهُومَةٌ.]) b2: And The remains of fat in a horse or similar beast (فِى دَابَّةٍ). (TA.) See also زُهْمٌ.

زَهِمٌ [part. n. of زَهِمَ]. You say, لَحْمٌ زَهِمٌ Stinking, fat, flesh-meat. (JK.) And يَدُهُ زَهِمَةٌ His hand is greasy: (S, K:) or has in it the odour of fat. (TA.) b2: And Very fat; having much fat: or having some remains of fatness. (K.) زُهْمَةٌ: see زُهُومَةٌ.

زَهْمَانُ Suffering from indigestion, or heaviness of the stomach arising from food which it is too weak to digest: (JK, K:) and زهمان with damm [i. e. ↓ زُهْمَانٌ, with tenween, for, as is said in the S (voce عُرْيَانٌ), a word of the measure فُعْلَان has its fem. with ة meaning, if an epithet,] signifies [the same, or] satiated, sated, or satisfied in stomach; as also ↓ زُهْمَانِىٌّ. (Z, cited by Freytag in his Arab. Prov., ii. 196.) And [hence, app.,] زَهْمَانُ, (Abu-n-Nedà, IAar, TA,) or ↓ زُهْمَانُ, [imperfectly decl. (like the first word) as a proper name ending with ان] (AHeyth, IDrd, S, TA,) or each, (K,) the name of A certain dog. (S, K, &c.) It is said in a prov., زَادُهُ ↓ فِى بَطْنِ زَهْمَانَ In the belly of the dog زهمان is his provision: applied to a man who has with him his apparatus, and what he needs: or, accord. to AA, the case was this: a man slaughtered a camel, and divided it, and gave to [one whose name was] زهمان his share, and then زهمان returned to receive again with the [other] people; and it is applied to a man who seeks a thing when he has received once: (Meyd:) Z says that زَهْمَانُ is the name of a man who came to a people that had slaughtered a camel, and asked them to give him some food thereof, and they gave it him: then he returned to them, and they said to him thus, meaning “ Thou has had thy provision thereof, and it is in thy belly; ” and it is applied to any one who has received his share of a thing, and then come, after that, seeking it: or, as some relate it, it is with damm, [↓ زُهْمَان] and is applied to one who is invited to a repast when he is satiated: or it relates to one suffering from indigestion: or زهمان is the name of a dog; and it originated from the fact that a man prepared for himself some provision, and was unmindful of it, and a dog ate it; and it is applied to him for whom there is no share. (Z cited by Freytag ubi suprà.) زُهْمَانٌ and زُهْمَانُ: see the next preceding paragraph, in four places.

زُهْمَانِىٌّ: see زَهْمَانُ, first sentence.

زُهُومَةٌ The odour of fat and stinking flesh-meat; (JK, K; [and mentioned also, but not explained, in the S;]) as also ↓ زُهْمَةٌ: (K:) or the latter signifies a fetid odour [in a general sense]: (S:) but accord. to Az, the former signifies the disagreeableness of odour, without the being fetid, or altered [for the worse]; such as the odour of lean flesh-meat, or the odour of the flesh of a beast of prey, or strong-smelling sea-fish; the fish of the rivers having no زهومة. (TA.) [See also 1, first sentence; and رُهْمٌ, last signification; and زَهَمٌ.]