” 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. يَبِينُ, 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. يَبِينُ, inf. n. بَيْنٌ: see بَانَهُ, aor. يَبُونُ, inf. n. بَوْنٌ, in art. بون. -A3- See also 2, in two places.
2
بيّن
بين
بينن
ين , 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
إِِطْعَامٌ; (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.
إِِبَانَةٌ; (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, “
إِِلَّا
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
سبيل
المجرمين ↓
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 بائن باين باينه بايننه باينة , (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 أبان إِبان ابان , intrans., inf. n. إِِبَانَةٌ: 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 أبان بان بين تبين تبينن , 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 باين تباين تباينا تبايننا 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
استبان
ٱستبان , intrans.: see 1. -A2- As a trans. verb:
see 2, in six places.
بَانٌ
بأن
بان
باني
بآن
آن a coll. gen. n.: n. un. with
ة: see art.
بون.
بَيْنٌ
بين
بينن
ين 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
لِإِِصْلَاحِ
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
إِِصْلَاحِ
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
إِِلَّا
لِلْأَبَاعِرِ
إِِنَّهَا
مِمَّا
يُشَتِّتُ
جَمْعَهُمْ
وَيُقَرِّقُ
إِِنَّ
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
إِِن
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
إِِنَّ
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,
إِِفْسَادُ
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
لِإِِصْلَاحِ
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
إِِذْ
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
إِِيَّاهُ [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
بين
بينا
بيننا
ين see
بَيْنٌ
بَيْنَمَا
بينما see
بَيْنٌ
بِينٌ
بين
بينن
ين 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
بيان
يان 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.,
إِِنَّ
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
الْإِِنْسَانَ
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
بين
بينن
ين [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
بين
بينه
بيننه
بينة
ين 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
إِِلَى
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
تبيان 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
مبان
مبنى ; and its fem., with
ة: see
بَائِنٌ, in three places.
مُبِينٌ
مبين 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
مباين
الحق [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.) Credit:
Lane Lexicon