بخل بد بدأ
بَدَّ, aor. ـُ, inf. n. بَدٌّ: see 2.
بَدَّ رِجْلَيْهِ He parted his legs, or straddled, (Ṣ, M, Ḳ,) in the stocks, or otherwise. (M.)
بَدَّهُ, (M, Ḳ,) aor. and inf. n. as above, (M,) He removed with it, withdrew with it, drew away with it, [or drew it away, from its place,] (M, Ḳ,) namely, a thing. (M.)
He made him (namely, his companion, M) to retire, or withdraw, far away; and to refrain, forbear, or abstain; (M, Ḳ;) عَنِ الشَّىْءِ from the thing. (M.)
أَنَا أَبُدُّ بِكَ عَنْ ذٰلِكَ الأَمْرِ I will defend thee from that thing, or event, by repelling it, or averting it, from thee. (M, L.)
بُدَّ عَنْ دَبَرِ الدَّابَّةِ It (a felt cloth) was cut, or slit, so as to be clear of the galls, or sores, on the back of the beast. (M, TA.)
بَدَّ, (M,) second pers. بَدِدْتَ, (Ṣ, Ḳ,) aor. يَبَدُّ, (M,) inf. n. بَدَدٌ, (T, Ṣ, M, Ḳ,) He (a man) was, or became, wide between the thighs, (ISk, T, Ṣ, M, Ḳ,) by reason of abundance of flesh: (ISk, Ṣ, M:) or wide between the arms; (Ḳ;) having the arms far from the sides: (M:) or wide between the shoulder-joints: (M:) or large in make, having one part far from another. (M, Ḳ.)
Also He (a quadruped, ISk, T, Ṣ, or a horse, M) had his fore legs far apart: (ISk, T, Ṣ, M:) or he (a horse) had his fore legs far from his sides: (Lth, T:) and he (a camel) had his elbows far from his sides. (T.)
بَدَّ قَتَبَهُ, aor. ـُ, He furnished his camel's saddle with what are called بِدَادَانِ and بَدِيدَانِ (Ṣ.) [See بِدَادٌ]
بدّد, inf. n. تَبْدِيدٌ, He separated, disunited, dispersed, or dissipated; (Ṣ, M, A, Mgh, L, Ḳ;) as alsoبَدَّ↓, aor. ـُ, inf. n. بَدٌّ: (Ṣ, L:) or the latter has this meaning, and the former signifies he separated, disunited, dispersed, or dissipated, much. (Mṣb.)
He (a man) gave his equal share of the expenses for a journey. (IAạr, T.) [See also 3.]
He (a man) was, or became, weary, tired, or fatigued: (IAạr, T, M, Ḳ:) or he drowsed, or slumbered, while sitting, without sleeping. (Ḳ.)
بادّ القَوْمُ, (T, Ḳ,) inf. n. مُبَادَّةٌ (M, Ḳ) and بِدَادٌ, (T, M, Ḳ,) with which the subst. بَدَادٌ↓ is syn., (M, and mentioned also in a MṢ. copy of the Ḳ, and in the CK, and in the TA, but not as from the Ḳ,) as alsoبِدَادَةٌ↓, (TA, as from the Ḳ, but not in the CK nor in my MṢ. copy of the Ḳ,) The people, or company of men, contributed what was necessary to be expended (in a journey, T, M, L), each man giving something, and then collected the sum, and expended it among themselves. (T, M, L, Ḳ.) In a copy of the Ḳ, for يُنْفِقُونَهُ, is erroneously put يُبْقُونَهُ. (TA. [In the CK, يَبْقُونَهُ.]) Accord. to IAạr, بِدَادٌ signifies The contributing equally for the purchasing of corn, or food, to eat: and also a people's having money, or property, divided into lots, or portions, and distributed in shares among them: (L:) [and] accord. to the same, the dividing property among a people in shares. (T. [See also 4.])
Also, بادّهُ, (M, A, Ḳ,) or بادّهُ فى البَيْعِ, (Ṣ,) inf. n. مُبَادَّةٌ, (Ṣ, A, Ḳ,) or مُبَادَدَة, (TA,) and بِدَادٌ; (Ṣ, M, A, Ḳ;) and soبَايَعَهُ بَدَدًا↓, (Ṣ M, Ḳ,) or مُبَادَّةً; (A;) He bartered, or exchanged commodities, with him; syn. عَارَضَهُ بِالبَيْعِ, (M, A,* L,) and بَاعَهُ مُعَارَضَهً: (Ṣ, Ḳ:) from the saying, ٰهٰذَا بِذُّهُ, and بِدُّهُ, “this is the like of it:” (L:) from IAạr. (M.)
ابدّ فِيهِمُ العَطَآء, (Aṣ, T,) and ابدّ بَيْنَهُمْ العَطَآءَ, (Ṣ, M, L, Ḳ,) and أَبَدَّهُمْ العَطَآءَ, (M, A, Mgh,) He divided among them the gift, giving to each of them his lot, or share, or portion, (Ṣ, M, A, Mgh, L, Ḳ,) singly, not giving a portion to be shared by two: (Aṣ, T, M,* Mgh, L:) said with respect to food and property and any other thing. (M.) You say, أَبْدَدْتُهُمْ المَالَ وَالطَّعَامَ I divided among them, in shares, the property and the food. (IAạr, T.) [Hence,] أَبِدِّيهِمْ تَمْرَةً تَمْرَةً (T, Ṣ, A, Mgh, from a trad.) [Give thou to each of them a date; or] distribute thou among them to each a date: (T:) said by Umm-Selemeh, (T, A, Mgh,) to a slave-girl, when beggars had become numerous. (A.) إِبْدَادٌ in relation to a gift signifies The giving [persons] one by one; and قِرَانٌ, the “giving two by two.” (AʼObeyd, T.) [See also 3.]
يُبِدُّهُمْ is used by a poet, referring to a saying, and is explained by IAạr as meaning It (the saying) shall be distributed among them (يُفَّرقُ فِيهِمْ); opposed to يَجْمَعُ [i. e. يَجْمَعُهُمْ; which shows that the former means it shall be addressed to them one by one, or separately]. (M, TA. [The author of the former adds, “I know not, in discourse, أَبْدَدْتُهُ as meaning فَرَّقْتُهُ:” but this is not what IAạr means.])
أَبِدَّهُمَا نَعْجَتَيْنَ Allot thou to them (namely, two lambs,) two ewes, to each lamb a ewe, to suckle it: said when one ewe is not sufficient for both the lambs. (T,* Ṣ.)
ابدّ ضَبْعَيْهِ He extended his upper arms, separating them from his sides, in prostrating himself in prayer. (T, A, Mgh, L.)
ابدّ يَدَهُ إِلَي الأَرْضِ He extended his arm, or hand, to the ground, or earth, (T, Ṣ, Mgh, L,) as one does when he takes up something from it. (L.)
ابدّ نَظَرَهُ He prolonged his look. (T, L.) And ابدّهُ بَصَرَهُ (T, A, L) He prolonged his look at him, or it; as one does when he sees a thing that he dislikes. (T, L.)
تبدّد It (a thing, Ṣ, M, L, and a people, or company of men, T, L) became separated, disunited, dispersed, or dissipated; (T, Ṣ, M, L, Ḳ;) [as alsoبَدْبَدَ↓, for its inf. n.] بَدْبَدَةٌ likewise signifies the being separated, disunited, &c. (AA, T.)
تبدّدوا شَيْئًا They divided a thing among themselves in lots, shares, or portions, (Ḳ,) equally. (TA.)
تبدّد صَدْرَ الجَارِيَةِ It (an ornament) occupied the two sides, (A,) or the whole, (Ḳ,) of the bosom of the girl. (A, Ḳ.) [See an ex. voce جَلِيفً.]
تبادّوا They removed to a distance, one from another. (Ḥam p. 823.)
They went, or passed, two by two, each one of a pair removing, or withdrawing, with the other, or making the other to retire, or withdraw, far away. (M.)
They went forth into the field [of battle], one to another: (A:) or they took their adversaries, or opponents, [with whom to fight,] (T, Ṣ, Ḳ,) each man his man; as alsoلَقُوا بَدَادَهُمْ↓: (Ḳ:) or this latter signifies they met their numbers, to each man a man. (T, Ṣ.)
ابتدّاهُ بِاالضَّرْبِ They two took him on both sides of him, (T, Ṣ, Ḳ,) or came to him on both sides of him, (Ḳ,) with beating. (T, Ṣ.)
السَّبُعَانِ يَبْتَدَّانِ الرَّجُلَ The two wild beasts come upon both sides of the man. (Ṣ, A.)
الرَّضِيعَانِ يَبْتَدَّانِ أُمَّهُمَا (T, Ṣ, A *) The two sucklings suck their mother on either side, one from one breast and the other from the other breast. (T, A,* TA.) You do not say, يَبْتَدُّهَا ٱبْنُهَا, but يَبْتَدُّهَا ٱبْنَاهَا. (T, Ṣ.)
استبدّ He was, or became, alone; independent of others; (Ṣ, M, L, Mṣb, Ḳ; in the first and last expl. by تَفَرَّدَ; and in the others, by اِنْفَرَدَ;) exclusively of others; (L;) without any to share, or participate, with him; or he had none to share, or participate, with him: (Mṣb:) بِهِ [in it; i. e. he had it, or kept it, to himself, exclusively, with none to share with him in it]: (Ḳ:) and بِكَذَا [in such a thing]: (Ṣ, L:) and بِرَأْيِهِ [in his opinion; i. e. he followed his own opinion only, with none to agree with him; or he was singular in his opinion]: (M, L:) and بِأَمْرٍ [in a thing, or an affair]: (L, Mṣb:) and بِأَمْرِهِ [in his affair]; meaning he obtained [absolute] predominance, or control, over his affair, so that people would not hear [or obey] any other. (A.) It is said in a trad., كُنَّا نَرَي أَنَّ لَنَافِىِ هٰذَا الأَمْرِ حَقَّا فَٱسْتَبَدْتُمْ عَلَيْنَا [We used to opine that we had a right to act in this affair, and ye have been alone the actors, predominant over us]. (L.) And you say, استبدّ الأَمْرُ بِفُلَانٍ, meaning ‡ The thing, or affair, overcame such a one, so that he could not manage it well, or thoroughly. (A.)
R. Q. 1. (بدبد)
بَدْبَدَ, inf. n. بَدْبَدَةٌ: see 5.
بُدٌ as signifying A separating oneself, or an artifice whereby one may avoid a thing or escape from it, (MF,) or an avoiding a thing, (Mṣb,) is not used but in negative phrases, (Mṣb, MF,) except by post-classical writers. (MF.) You say, لَا بُدَّ مِنْ كَذَا (T, Ṣ, M, &c.) There is no separating oneself from such a thing: (AA, T, Ṣ, A, Ḳ:) or there is no artifice whereby one may avoid it, or escape from it: (M, Ḳ:) or there is no avoiding it: (Mṣb:) it is absolutely necessary: it is not possible to separate oneself from it, nor is there anything that can serve in its stead. (TA.) And مَا لَكَ مِنْهُ بُدٌّ [Thou hast not any means, or way, of separating thyself from it, or avoiding it]. (M, L.) And لَيْسَ لِهٰذَا الأَمْرِ بُدٌّ There is no artifice for this affair. (T.) [It is also said, with reference to the first of these phrases, that] بُدٌّ signifies Amplitude; from أَبَدُّ meaning “wide between the legs.” (Ḥam p. 348.)
Also, (M, Ḳ,) andبِدٌّ↓ (M) andبِدَادٌ↓ (IAạr, T, M, Ḳ) andبُدَادٌ↓, (Ḳ, TA,) orبَدَادٌ↓, (CK,) andبُدَّةٌ↓, (IAạr, T, M, Ḳ,) orبِدَّةٌ↓, (Ṣ, A, IAth, and mentioned also in a copy of the Ḳ,) but J has been charged with error in writing it thus, (Ḳ,) by Ṣgh, (TA,) A lot, share, portion, or set portion; (T, Ṣ, M, A, IAth, Ḳ;) of anything: (M, Ḳ:) [or] the last signifies a piece, or portion, separated, disunited, or dispersed: (Ḥam p. 823:) the pl. of بِدَادٌ is بُدُدٌ; and of بُدَدٌ بُدَّةٌ; (IAạr, T, M;) and of بِدَدٌ بِدَّةٌ. (IAth, and Ḥam p. 823.)
Also the first, A substitute; a thing given, or received, or put, or done, instead of, in the place of, or in exchange for, another thing; a compensation; syn. عِوَضٌ: (Ṣ, L, TA:) it is said to have this signification. (Ṣ.) [In the copies of the Ḳ, البَعُوضُ is put in the place of العِوَضُ: but this is said in the TA to be a mistake.]
بُدٌّ is also an arabicized word, from بُتْ, (T, Ṣ, M, Ḳ, [in a copy of the M, بُتّ,]) which is Persian; (T, Ṣ;) meaning An idol; (IDrd, Ṣ, M, Ḳ;) pl. بَدَدَةٌ (Ṣ, Ḳ) and أَبْدَادٌ: (Ḳ:) and (or accord. to some, TA) the house of an idol: (Ḳ:) or a house in which are idols and images or pictures. (M.)
بِدٌّ: see بُدٌّ.
Also, andبَدِيدٌ↓ (T, Ḳ) andبَدِيدَةٌ↓, (Ḳ,) A like; a fellow; an equal. (T, Ḳ.) You say, هُوَ بِدُّهُ andبَدِيدُهُ↓ He, or it, is the like, &c., of him, or it. (T.) And هُمَ بِدَّانِ They two are likes, or fellows, or equals. (TA.) Andمَا أَنْتَ لِى بِبَدِيدٍ↓ فَتُكَلِّمَنِى Thou art not my like, or fellow, or equal, that thou shouldst speak to me. (TA.)
بَدَّةٌ: see بَدَدٌ.
بُدَّةٌ: see بُدٌّ.
Also A distance; a space; an interval; an extent, or an extreme extent; a long space, or any space, of time. (M, Ḳ,* TA.) So in the saying, بَيْنِى وَبَيْنَكَ بُدَّةٌ [Between me and thee is a distance, &c.]. (M, TA.)
بَدَدَ and بَدَدًا: see بَدَادِ, in three places:
مَا لَكَ بِهِ بَدَدٌ andبَدَّةٌ↓ andبِدَّةٌ↓ Thou hast not power, or ability, to do it, or to bear it, or to cope with him. (Ṣ, M, Ḳ.)
جَآءَتِ الخَيْلُ بَدَادِ; (T, Ṣ;) in which بداد is indecl., with kesr for its termination because it deviates from its original form, i. e., the inf. n. بَدَدٌ; and it is indecl. because it deviates from its original form and is of the fem. gender and has the quality of an epithet; for two of these causes render it imperfectly decl., and the three render it indecl.; (Ṣ;) or بَدَادِ بَدَادِ, and بَدَادَ بَدَادَ, (Lḥ, M, Ḳ,) the last indecl. with fet-ḥ for its termination, (TA,) andبَدَدَ بَدَدَ↓, (Lḥ, M, Ḳ,) also indecl., with fet-ḥ, (TA,) and composed in the same manner as خَمْسَةَ عَشَرَ, (Lḥ, M, TA,) andبَدَدًا بَدَدًا↓; (Lḥ, M, Ḳ;) all of these indecl. except the last, and each virtually in the accus. case as a denotative of state, except the last, (MF,) which is literally in the accus. case, as an inf. n.; (M, MF;) The horses, or horsemen, came in a state of dispersion: (T, Ṣ, M, Ḳ:) or one by one; or one after another. (T, L.) And تَفّرَّقَ القَوْمُ بَدَاد The people, or company of men, became separated, in a state of dispersion. (Ṣ.) And ذَهَبَ القَوْمُ بَدَادِ بَدادِ The people, or company of men, went away [in a state of dispersion; or] one by one; or one after another. (T, L.) [See also أَبَادِيد.] It is said in a form of prayer,اَللٰهُمَّ ٱقْتُلْهُمْ بَدَدًا↓ وَأَحْصِهِمْ عَدَدًا [O God, slay them one by one, and reckon them by number]: (M:) or أَحْصِهِمْ عَدَدًا وَٱلْعَنْهُمْ بِدَدًا, or, accord. to one recital, وَٱقْتُلْهُمْ بِدَدًا, pl. ofبِدَّةٌ↓, the meaning being [reckon them by number, and] curse them, or slay them, with a cursing, or slaughter, distributed among them by shares. (Mgh.)
يَا قَوْمِ بَدَادِ بَدَادِ means O my people, take each one of you his adversary, or opponent [with whom to fight]. (Aṣ, T, Ṣ, Ḳ.*) Here بداد is indecl., with kesr for its termination, because it is an imperative verbal noun, and the imperative is alike uninfluenced with respect to its termination by any governing word; and it is said to be with kesr because two quiescent letters would otherwise occur together, [and] because it occupies the place of an imperative verb [which in like manner is terminated with kesr when it is necessary to prevent the occurrence of two quiescent letters together]. (Ṣ.)
With the article, you say, البَدَادُ, (Aṣ, T,) which signifies The going forth to encounter another in fight, or to single combat; as in the saying, لَوْ كَانَ البَدَادُ لَمَا أَطَاقُونَا Had we gone forth to encounter them in fight, (Aṣ, T, Ṣ, Ḳ,) man to man, [they had not been able to cope with us;] (Aṣ, T;) or man by man. (Ṣ, Ḳ.) You say also, لَقُوا بَدَادَهُمْ, explained above: see 6.
بُدَادٌ: see بُدٌّ.
بِدَادٌ: see بُدٌّ.
Also A stuffed lining put beneath a [camel's saddle of the kind called] قَتَب, to defend the animal's back from being hurt thereby: there is one such on each side: (T:) or, of a horse's saddle, and of a قَتَب, (Ṣ, M, Ḳ,) the stuffed thing, or pad, that is placed beneath, in order that it may not gall the animal's back; (M, Ḳ;) as alsoبَدِيدٌ↓: (Ḳ:) or the بِدَادَانِ andبَدِيدَانِ↓ are two bags (خَرِيطَتَانِ), which are stuffed, and placed under the curved pieces of wood, in order that the wood may not gall the animal's back; derived from بَدَّ رِجْلَيْهِ “he parted his legs:” (Ṣ:) [see also بَدِيدٌ:] or the بِدَادَانِ of a قَتَب are two things like provender-bags, 'which are stuffed, and bound with strings, or cords, to the pieces of wood called the ظَلِفَات and أَحْنَآء: (T:) or they are, to the قَتَب, like the كَرّ to the رَحْل, except that they do not appear before the ظَلِفَة, being only within [it]: (M:) [see also حِدْجٌ:] pl. [of pauc.] أَبِدَّةٌ (T, Ṣ) and [of mult.] بَدَائِدُ. (Ṣ.)
Also A piece of felt cloth, that is bound upon a beast which has a galled, or sore, back, (L, Ḳ,) cut, or slit, so as to be clear of the galls, or sores. (L.)
بَدِيدٌ: see بِدٌّ, in three places.
Also A saddlebag; syn. خُرْجٌ: (Ḳ:) [and] بَدِيدَانِ a pair of saddle-bags; syn. خُرْجَانِ. (Ṣ.)
See also بِدَادٌ, in two places.
Also A wide [desert such as is termed] مَفَازَة: (Ṣ, Ḳ:) or فَلَاةٌ بَدِيدٌ [a desert, or waterless desert,] in which is no one. (T, L. [In a copy of the former written بَدْ بَدٌ.])
بِدَادَةٌ: see 3.
بَدِيدَةٌ: see بِدٌّ.
بَادٌّ The inner side of the thigh: (M, A, Ḳ:) or the part of the horseman's thigh that is next the saddle: (T, M, A, L:) or the part between the legs: (M, L:) the inner sides of the two thighs are called the بَادَّانِ, (Ṣ,) because the saddle separates them; (IAạr, M;) and if so, بَادٌّ is of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ; or it may be a possessive epithet [meaning ذُو بَدٍّ]. (M, L.) You say, هُوَ حَسَنُ البَادِّ عَلَى السَّرجِ, meaning He is a good rider upon the saddle. (A.)
Also the part of a horse's back upon which the thigh of the rider presses. (Ḳṭ, T, L.)
أَبَدٌّ A man wide between the thighs, (ISk, Ṣ, M, Ḳ,) by reason of abundance of flesh: (ISk, Ṣ, M:) or wide between the arms; (Ḳ;) having the arms far from the sides: (M:) or wide between the shoulder-joints: (M:) or (so in the Ḳ; but accord. to the Ṣ, “and”) large in make, (T, Ṣ, M, Ḳ,) having one part far from another: (M, Ḳ:) and wide in the breast: (Aboo-Málik, T:) fem. بَدَّآءُ: (Ṣ:) which also signifies a woman (M, L) large in the إِسْكَتَانِ [or labia majora of the vulva], (M, L, Ḳ,) having their edges far apart: (M, L:) or having much flesh in the thighs. (T, L.) الأَبَدٌّ is used to signify The weaver, (T, M, Ḳ,) because of the distance between his thighs. (M.) The following saying, (Ḳ,) quoted by J, from the rájiz Aboo-Nukheyleh Es-Saadee,
* أَلَدُّ يَمْشِى مِشَيَةَ الأَبَدِّ *
is incorrect, and should be thus,
* بَدَّآءُ تَمْشِى مِشْيَةَ الأَبَدِّ *
[A woman of large make, walking in the manner of the man of large make; or a woman wide between the thighs, &c.]; (Ḳ;) for it is descriptive of a woman, as IB and Aboo-Sahl El-Harawee have observed before the author of the Ḳ. (TA.)
Also A horse [or any quadruped (see بَدَّ)] having the fore legs far apart: (M, Ḳ:) or having the fore legs far from the sides: (TA:) or wide between the legs: (Ḥam p. 348:) and a camel having the elbows far from the sides: (TA:) and the fem. بَدَّآءُ, a cow having her fore legs far apart. (Ṣ.) [Hence,] الأَبَدُّ الزَّنِيمُ [in the CK الرَّثِيمُ] The lion; (M, Ḳ;) the former epithet being applied to him because his fore legs are far apart, and the latter because he is [often] alone. (M.)
كَتِفٌ بَدَّآءُ A broad shoulder-blade, the sides of which are distant, one from another. (M, L.)
طَيْرٌ أَبَادِيدُ, (Fr, Ṣ, Ḳ,) andتَبَادِيدُ↓, (Ḳ, TA,) [in the CK نَبادِيدُ,] erroneously written by J يَبَادِيدُ↓, (Ḳ,) [but see what follows; like أَنَادِيدُ and يَنَادِيدُ;] Birds in a state of dispersion. (Ṣ, Ḳ.) In the following verse of 'Otárid Ibn-Kurrán, quoted by J,
* كَأَنَّمَا أَهُلُ حَجْرٍ يَنْظُرُونَ مَتَى ** يَرَوْنَنِى خَارِجًا طَيْرٌ يَبَادِيدُ *
[As though the people of Hajr, watching when they should see me going forth, were birds in a state of dispersion], (Ḳ,) thus related also by Yaạḳoob, and thus in the handwriting of Az, (TA,) the last two words should be طَيْرُ اليَنَادِيدِ, the latter with ن, and governed by the former in the gen. case, the rhyme being with kesr: (Ḳ:) so says Aboo-Sahl El-Harawee. (TA.)
ذَهَبُوا أَبَادِيدُ, (M, Ḳ,) andتَبَادِيدُ↓, (Ḳ,) orيَبَادِيدُ↓, (as in the T, from Fr, and in the M and L, and in some copies of the Ḳ, [but see above,]) [as also أَنَادِيدُ, and يَنَادِيدُ, or تَنَادِيدُ,] They went away in a state of dispersion. (M, L, Ḳ.)
تَبَادِيدُ: see أَبَادِيدُ, in two places.
مُبِدٌّ [act. part. n. of 4, q. v.]. The following words of ʼOmar Ibn-Abee-Rabee'ah,
* أَمُبِدٌّ سُؤَالَكَ العَالَمِينَ *
are said to signify Dost thou distribute thy petition among mankind one by one, so as to include them universally? or dost thou constrain them by thy petition? from the saying, مَا لَكَ مِنْهُ بُدٌّ [“thou hast no means,” or “way,” “of separating thyself from it,” or “avoiding it”]. (M, L.)
شَمْلٌ مُبَدَّدٌ [A united state of affairs]. become disunited [or discomposed or disorganized]. (Ṣ, L.)
اِمْرَأَةٌ مُتَبَدِّدَةٌ An emaciated woman, [as though] having one part far from another. (M, L.)
يَبَادِيدُ: see أَبَادِيدُ, in two places.