Classical Arabic - English Dictionary

بَانَ, (M, Mgh, Mṣb, Ḳ,) [aor. يَبِينُ,] inf. n. بَيْنُونَةٌ and بُيُونٌ (M, Mgh, Ḳ) and بَيْنٌ, (M, Ḳ,) It (a thing) became separated, severed, disunited, or cut off, (M, Mgh, Mṣb, Ḳ,) عَنِ الشَّىْءِ from the thing. (Mgh.) And بَانَتْ, (M, Ḳ,) or بَانَتْ بِالطَّلَاقِ, (Mṣb,) She (a wife) became separated by divorce, (M, Mṣb, Ḳ,) عَنِ الرَّجُلِ from the man. (M, Ḳ.) 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. يَبِينُ, (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 El-Fárisee 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 n. بُيُونٌ, [The fore leg of the she-camel became withdrawn, or apart, from her side.]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, (Ṣ, M, Mṣb,) and بَانُوا, (Ḳ,) aor. يَبِينُ, (Ṣ,) inf. n. بَيْنٌ and بَيْنُونَةٌ, (Ṣ, M, Mṣb, Ḳ,) He separated himself, or it separated itself; (Ṣ; [in one copy of which it is said of a thing;]) and they separated themselves: (Ḳ:) or it (a tribe, M, Mṣb) went, journeyed, went away, or departed; and went, removed, retired, or withdrew itself, to a distance, or far away, or far off. (Mṣb.)

بَانَ, (T, Ṣ, M, &c.,) aor. يَبِينُ, (T, Mṣb,) inf. n. بَيَانٌ; (T, Ṣ, Mgh, Ḳ;) andابان↓, (T, Ṣ, M, &c.,) inf. n. إِبَانَةٌ; (T, Mṣb;) andبيّن↓, (T, Ṣ, M, &c.,) inf. n. تَبْيِينٌ; (Ṣ;) andتبيّن↓; andاستبان↓; (T, Ṣ, M, &c.,) all signify the same; (T, M, Mṣb;) i. e. It (a thing, T, Ṣ, M, Mgh, or an affair, or a case, Mṣb) was, or became, [distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous: (Ṣ, Mgh, Mṣb, Ḳ:) and it was, or became, known. (Ḳ.) You say, بَانَ الحَقُّ [The truth became apparent,, &c.; or known]; as alsoابان↓. (T.) And

*قَدْ بَيَّنَ↓ الصُّبْحُ لِذِى عَيْنَيْنِ *

The dawn has become apparent to him who has two eyes: a prov.: (Ṣ, M:) applied to a thing that becomes altogether apparent, or manifest. (Ḥar p. 542.) And it is said in the Ḳur [ii. 257],قَدْ تَبَيَّنَ↓ الرُّشْدُ مِنَ الغَىِّ [The right belief hath become distinguished from error]. (TA.) And the lawyers, correctly, use the phrase,كَصَوْتٍ لَا يَسْتَبِينُ↓ مِنْهُ حُرُوفٌ [Like a sound whereof letters are not distinguishable]. (Mgh.)

[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.]

بَانَهُ, aor. يَبِينُ, inf. n. بَيْنٌ: see بَانَهُ, aor. يَبُونُ, inf. n. بَوْنٌ, in art. بون.

See also 2, in two places.

بيّن, intrans., inf. n. تَبْيِينٌ: see 1, in two places.

You say also, بيّن الشَّجَرُ The trees, (Ḳ,) or the leaves of the trees, (TA,) appeared, when beginning to grow forth. (Ḳ, TA.) And بيّن القَرْنُ ‡ The horn came forth. (Ḳ, TA.)

بيّن بِنْتَهُ: see 4.

بيّنهُ, (T, Mṣb, Ḳ,) inf. n. تَبْيِينٌ (T, Ṣ) andتِبْيَانٌ↓ (T, Ṣ,* Ḳ *) and تَبْيَانٌ; (Ḳ;) the second of which three is an anomalous inf. n., (T, Ṣ, Ḳ,) for by rule it should be of the measure تَفْعَالٌ; (T, Ṣ;) 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, Ṣ,) accord. to the generality of the leading authorities; but some add تِمْثَالٌ, as inf. n. of مَثَّلَ; and El-Ḥareeree 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, Ṣ, Mgh, or an affair, or a case, Mṣb) apparent, manifest, evident, clear, plain, or perspicuous; (Ṣ, Mṣb, Ḳ;) as alsoابانهُ↓, (Ṣ, Mgh, Mṣb, Ḳ,) inf. n. إِبَانَةٌ; (Mṣb;) andتبيّنهُ↓; (Ṣ,* Mṣb, Ḳ;) andاستبانهُ↓: (Mgh, Mṣb, Ḳ:) [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: (Ḳ:) orاِسْتَبَنْتُهُ↓ signifies, (Ṣ,) or signifies also, (Mgh,) I knew it, or became acquainted with it, [or distinguished it,] (Ṣ, Mgh,) clearly, or plainly; (Mgh;) and soتَبَيَّنْتُهُ↓; (Ṣ,* Mgh;) [and بَيَّنْتُهُ, as appears from an ex. in what follows, from a verse of En-Nábighah:] بِنْتُهُ↓ andأَبَنْتُهُ↓ andاِسْتَبَنْتُهُ↓ 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.: (Mṣb:) andاِسْتَبَنْتُهُ↓ 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:) andتبيّنهُ↓ 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 Ḳur [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]; meaningأَتَبَيَّنُهَا↓. (Ṣ.) You say also,تَبَيَّنَ↓ مَا 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.] وَلِتَسْتَبِينَ سَبِيلَ المُجْرِمِينَ, in the Ḳur [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 Moḥammad: (T:) or that thou mayest seek, or endeavour, to see plainly, or clearly,, &c.; syn. وَلِتَسْتَوْضِحَ سَبِيلَهُمْ: (Bḍ:) but most read, وَلِيَسْتَبِينَ سيبلُ المجرمين; the verb in this case being intrans. (T.)

باينهُ, (Ḳ,) inf. n. مُبَايَنَةٌ, (Ṣ,) He separated himself from him; or left, forsook, or abandoned, him: (Ṣ, 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. (Ḳ.) [And It became separated from it.]

ابان, intrans., inf. n. إِبَانَةٌ: see 1, in two places.

ابانهُ, (inf. n. as above, TA,) He separated it, severed it, disunited it, or cut it off. (M, Mṣb, Ḳ, TA.) You say, ضَرَبَهُ فَأَبَانَ رَأْسَهُ (Ṣ, Ḳ) He smote him and severed his head, مِنْ جَسَدِهِ from his body. (Ṣ, TA.) And ابان المَرْأَةَ He (the husband) separated the woman, or wife, by divorce. (Mṣb.) And ابان بِنْتَهُ, andبيّنها↓, (T, Ḳ,) inf. n. of the former as above, and of the latter تَبْيِينٌ, (TA,) He married, or gave in marriage, his daughter, (T, Ḳ,) 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 ٱبْنَهُ 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.)

See also 2, in three places.

[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.)

[مَا أَبْيَنَهُ How distinct, apparent, manifest, evident, clear, or plain, is it! See an ex. voce بَسُلَ.]

[And How perspicuous, or chaste, or eloquent, is he in speech, or writing! how good is his بَيَان!]

تبيّن, intrans.: see 1, in two places.

As a trans. verb: see 2, in seven places.

[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: (Bḍ 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 Ḳur 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 Moḥammad to be from God, and العَجَلَةٌ [i. e. “haste”] from the devil. (T.)

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. (Ḳ.) And تباينوا They, having been together, became separated: (Mṣb:) 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. (Ṣ.)

[Hence, They two were dissimilar: and they two (namely, words,) were disparate; whether contraries or not: and they two (namely, numbers,) were incommensurable.]

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

بَيْنٌ has two contr. significations; (T, Ṣ, Mṣb;) one of which is Separation, or disunion [of companions or friends or lovers]. (T, Ṣ, M, Mṣb, Ḳ.) 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: (Mṣb:) [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]; (Ṣ, Ḳ;) so described by the poet 'Antarah: (Ṣ:) 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, Ṣ, Ḳ,) according to the assertion of the Arabs, i. e., by its croak: (Mṣb 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: (Ḥar p. 308:) but accord. to the Kádee of Granada, Aboo-ʼAbd-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-ʼAbd-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.)

Also Distance, (Ṣ, M, Mṣb, Ḳ,) by the space, or interval, between two things. (Mṣb.) You say, بَيْنَ البَلَدَيْنِ بَيْنٌ Between the two countries, or towns,, &c., is a distance, of space, or interval: (Mṣb:) 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. (Ṣ.) And you say also, بَيْنَهُمَا بَيْنٌ بَعِيدٌ (T in art. بون, Ṣ, M *) and بَوْنٌ بَعِيدٌ (T in art. بون, Ṣ, M,* Mṣb * 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: (Mṣb in art. بون:) in this case, the latter is the more chaste. (Ṣ.) 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. (Ṣ, M, Ḳ. [See also بَعْدُ.])

Also Union [of companions or friends or lovers]; (T, Ṣ, M, Mṣb, Ḳ;) the contr. of the first of the significations mentioned above in this paragraph. (T, Ṣ, Mṣb.) [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 Ṣ and Ḳ 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]. (Ḥam p. 569.)

ذَاتُ بَيْنِهِمْ may also be used as meaning The vacant space (سَاحَة) that is between their houses, or tents. (Ḥam p. 195.)

بَيْن is also an adverbial noun, [as such written بَيْنَ,] (Ṣ, M, Mgh, Mṣb, Ḳ,) capable of being used as a noun absolutely: (M, Ḳ:) 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: (Ṣ:) [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: (Mṣb:) 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, Mṣb,) acc0ord. to the usage commonly obtaining. (Mṣb.) You say بَيْنَ الرَّجُلَيْنِ [Between the two men]: (Er-Rághib, TA:) and المَالُ بَيْنَ القَوْمِ [The property is between the company of men]: (M, Mṣb, Er-Rághib:*) and المَالُ بَيْنَ زَيْدٍ وَعَمْرٍو [The property is between Zeyd and ʼAmr]: 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: (Ṣ, Ḳ:) and بَيْنَكُمَا البَعِيرَ فَخُذَاهُ, with البعير in the accus. case, [See between you two the camel, therefore take him], a saying heard by Ks: (L in art. عند:) and فَسَدَ مَا بَيْنَهُمْ [The state subsisting among them became bad, or marred, or disturbed]: (Ṣ and Ḳ in art. ميط:) and بَيْنَ الأَيَّامِ (M and Ḳ in art. ندر) and فِيمَا بَيْنَ الأَيَّامِ (Ṣ and Mṣb in that art.) [In, or during, the space of (several) days]: and عَوَانٌ بَيْنَ ذٰلِكَ, in the Ḳur [ii. 63], is an ex. of its being prefixed to a single word supplying the place of more than one; (Mgh, Mṣb;) the meaning being, Of middle age, between that which has been mentioned; namely, the فَارِض and the بِكْر. (Bḍ.) 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-Ḳeys, 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]. (Mṣb.) [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 Ḳur 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 Ḳur [vi. 94], لَقَدْ تَقَطَّعَ بَيْنُكُمْ, as some read; or بَيْنَكُمْ, as others: (T, Ṣ, M:) the former means Verily your union hath become dissevered: (AA, T, Ṣ, M:) the latter, that which was between you; (مَا بَيْنَكُمْ, Ibn-Mesʼood, T, Ṣ, or ٱلَّذِى كَانَ بَيْنَكُمْ, IAạr, 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:) AḤát 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.)

[It is often used as a partitive, or distributive; as also مَا بَيْنَ: for ex.,] you say, هُمْ بَيْنَ حَاذِفٍ وَقَاذِفٍ, (Ṣ 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.] (Ṣ and TA, both in art. قذف, and the latter in art. حذف.) [See also an ex. in a verse cited voce خَيْطَةٌ.]

هٰذَا بَيْنَ بَيْنَ means This (namely, a thing, Ṣ, or a commodity, Mṣb) is between good and bad: (Ṣ, Mṣb, Ḳ:) or of a middling, or middle, sort: (M:) these two words being two nouns made one, and indecl., with fet-ḥ for their terminations, (Ṣ, Mṣb, Ḳ,) like خَمْسَةَ عَشَرَ. (Mṣb.) الهَمْزَةُ المُخَفَّفَةُ [i. e. the hemzeh uttered lightly] is called هَمْزَةٌ بَيْنَ بَيْنَ, (Ṣ, M, Ḳ,*) i. e. A hemzeh that is between the hemzeh and the soft letter whence is its vowel; (Ṣ, 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-ḥ, it is between the hemzeh and the alif, as in سَاَلَ, (Ṣ, M,) for سَأَلَ; (M;) if with kesr, it is between the hemzeh and the yé, as in سَيِمَ, (Ṣ, M,) for سَئِمَ; (M;) and if with damm, it is between the hemzeh and the wáw, as in لَوُمَ, (Ṣ, 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, (Ṣ, M,) though, notwithstanding this, it is really movent: (Ṣ:) it is thus called because it is weak, (Sb, Ṣ, M,) not having the power of the hemzeh uttered with its proper sound, nor the clearness of the letter whence is its vowel. (M.) ʼObeyd Ibn-El-Abras says,

* تَحْمِى حَقِيقَتَنَا وَبَعْضُ *

* 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: (Ṣ:) 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.)

بَيْنَا↓ andبَيْنَمَا↓ are of the number of inceptive حُرُوف: (M, Ḳ:) 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-ḥah rendered full in sound; and hence the ا; (Mughnee in the section next after that of وا, and Ḳ;) [i. e.,] it is of the measure فَعْلَى [or فَعْلَا] from البَيْن, the [final] fet-ḥah 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]: (Ṣ:) 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,* Ḳ:*) 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]; (Ṣ, M;) a saying of a poet, cited by Sb; (M;) the phrase being elliptical; (Ṣ, M;) meaning بَيْنَ أَوْقَاتِ نَحْنُ نَرْقُبُهُ, (M,) i. e., بَيْنَ أَوْقَاتِ رِقْبَتِنَا إِيَّاهُ [between the times of our looking, or waiting, for him]. (Ṣ, 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, Ṣ),

* 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]: (Ṣ, Ḳ:) in [some copies of] the Ḳ, 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:) Aṣ 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, Ṣ, Ḳ.) 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 Aḥmad Ibn-Yaḥyà 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.]

بِينٌ A separation, or division, (T, M, Ḳ,) between two things, (T,) or between two lands; (M, Ḳ;) 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, Ḳ:) the extent to which the eye reaches, (T, M, Ḳ,) of a road, (T,) or of land: (M:) a piece of land extending as far as the eye reaches: (T, Ṣ:) and a region, tract, or quarter: (AA, T, M, Ḳ:) pl. بُيُونٌ. (Ṣ, 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: (Mṣb:) or a subst. from بَيَّنَ, [and so signifies the making distinct or apparent, &c.,] being like سَلَامٌ and كَلَامٌ from سَلَّمَ and كَلَّمَ. (Kull.)

Hence, conventionally, (Kull,) The means by which one makes a thing [distinct,] apparent, manifest, evident, clear, plain, or perspicuous: (Ṣ, 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.)

Also Perspicuity, clearness, distinctness, chasteness, or eloquence, of speech or language: (T, Ṣ:) or simply perspicuity thereof: (Ḥar p. 2:) or perspicuity of speech with quickness, or sharpness, of intellect: (M, Ḳ:) 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-Ḥareeree] that the difference between بَيَانٌ andتِبْيَانٌ↓ 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: (Ḥar 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 (Ṣ) or لَسِحْرًا (TA) [Verily there is a kind of eloquence that is enchantment: see this explained in art. سحر]. The saying in the Ḳur [lv. 2 and 3], خَلَقَ ٱلْإِنْسَانَ عَلَّمَهُ ٱلْبَيَانَ means He hath created the Prophet: He hath taught him the Ḳur-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. (Bḍ.)

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; (Ṣ, Ḳ;) because the ropes are wide apart from its sides; (Ṣ;) as alsoبَائِنَةٌ↓: (Ṣ, TA:) or that is wide between the two [opposite] sides: (M:) pl. [regularly of the latter epithet] بَوَائِنُ. (T, Ṣ.)

بَيِّنٌ [Distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous; (T, Ṣ, Mṣb, Ḳ;) as alsoبَائِنٌ↓ (T) andمُبِينٌ↓: (T, Ṣ:) pl. [of mult.] أَبْيِنَآءُ (Ṣ, Ḳ) and [of pauc.] بَيِنَةٌ. (Ḳ.) Hence,الكِتَابُ المُبِينٌ↓ [as applied to the Ḳur, 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 Moḥammad 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.)

A man, or thing, bearing evidence of a quality, &c. that he, or it, possesses. (Ṣ and Ḳ and other Lexicons passim.)

A man (M) perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; (ISh, T, M, Ḳ;) fluent, elegant, and elevated, in speech, and having little hesitation therein: (ISh, T:) pl. أَبْيِنَآءُ (T, M, Ḳ) and بُيَنَآءُ and [of pauc.] أَبْيَانٌ: (Lḥ, M, Ḳ:) 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,* Mṣb;) as alsoأَبْيَنُ↓, occurring in a verse cited above, voce بَيِّنَ. [Hence,] اِمْرَأَةٌ بَائِنٌ A woman separated from her husband by divorce; (M, Mṣb, Ḳ;) as alsoمُبَانَةٌ↓: the former without ة: (Mṣb:) like طَالِقٌ and حَائِضٌ: you say [to a wife] أَنْتِ بَائِنٌ [Thou art separated from me by divorce.] (Mgh.)

طَلَاقٌ بَائِنٌ is a tropical phrase; and so is طَلْقَةٌ بَائِنَةٌ; (Mgh;) [signifying the same as] تَطْلِيقَةٌ بَائِنَةٌ (Ṣ, M, Mṣb, Ḳ) ‡ A divorce that is [as it were] cut off; i. q. مُبَانَةٌ↓ [in the second and third of these phrases, andمُبَانٌ↓ in the first]: (ISk, Mṣb:) بائنة being here used in the sense of a pass. part. n.: (Ṣ, Ṣgh, Mṣb:) 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.)

قَوْسٌ بَائِنَةٌ, (Ṣ, M, Ḳ,) and بَائِنٌ, (M, Ḳ,) A bow that is widely separate from its string: (Ṣ, M, Ḳ:) contr. of بَانِيَةٌ; (Ṣ, M;) this signifying one that is so near to its string as almost to stick to it: (Ṣ:) each of these denotes what is a fault. (Ṣ, M.)

بِئْرٌ بَائِنَةٌ: see بَيُونٌ.

نَخْلَةٌ بَائِنَةٌ A palm-tree of which the racemes have come forth from the spathes, and of which the fruit-stalks have grown long. (AḤn, M.)

البَائِنُ also signifies He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from her left side; (Ṣ, Ḳ;) and المُعَلِّى, he who comes to her from her right side: (Ṣ:) 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 † 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.])

طَوِيلٌ بَائِنٌ Excessively tall, far above the stature of tall men. (TA.)

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.

فُلَانٌ أَبْيَنُ مِنْ فُلَانٍ Such a one is more perspicuous, clear, distinct, chaste, or eloquent, in speech or language, than such a one. (Ṣ, TA.)

تِبْيَانٌ an anomalous inf. n. (T, Ṣ, Ḳ) 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.

مُبِينٌ Separating, severing, disuniting, or cutting off; (Ṣ, Ḳ;) as also مُبْيِنٌ, like مُحْسِنٌ: (Ḳ:) but [the right reading in the Ḳ may be وَمُبِينٌ كَمُحْسِنٍ, meaning “and مُبِينٌ is like مُحْسِنٌ:“ if not,] مُبْيِنٌ is a mistake. (TA.)

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.)