بعج بعد بعر
1. ⇒ بعد
بَعُدَ, aor. ـُ
[بَعُدَ referring to a saying or the like, and an event, means It was far from being probable or correct; it was improbable, extraordinary, or strange: (see بَعِيدٌ, and see also 10:) often occurring in these senses.] Andابعد↓ فِى نَوْعِهِ It reached the utmost point, or degree, in its kind, or species. (IAth.) And ابعد فِى السَّوْمِ He exceeded the due bounds in offering a thing for sale and demanding a price for it, or in bargaining for a thing. (A.)
أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ Recent and old griefs took hold upon him: a saying similar to أَخَذَهُ مَا قَدُمَ وَمَا حَدُثَ. (Mgh in art. قدم.)
[بَعُدَ is often used, agreeably with a general rule, in the manner of a verb of praise or dispraise; and in this case is commonly contracted into بُعْدَ, like حُسْنَ; as in the phrase, in a verse of Imrael-Keys, بُعْدَ مَا مُتَأَمَّلى (in which ما is redundant) Distant, or far distant, was the object of my contemplation! or (as explained in the EM p. 52) how distant,, &c.!]
بَعِدَ, aor. ـَ
بَعُدَ is made trans. by means of [the preposition] ب: see 4. (Mṣb.)
2. ⇒ بعّد
see 4, in four places.
[You say also, بعّدهُ عَنِ السُّوْءِ He declared him, or pronounced him, to be far removed from evil.]
3. ⇒ باعد
باعدهُ He was, or became, [distant, remote, far off, or aloof, from him; or] in a part, quarter, or tract, different from that in which he (the other) was. (TA in art. جنب.)
See also 4, in seven places.
4. ⇒ ابعد
ابعد, inf. n. إِبْعَادٌ: see 1, in seven places.
ابعدهُ; (Ṣ, Mṣb, Ḳ;) andباعدهُ↓, (Ṣ, Ḳ,) inf. n. مُبَاعَدَةٌ and بِعَادٌ; (Ḳ;) andبعّدهُ↓, (Ṣ, Ḳ,) inf. n. تَبْعِيدٌ; (Ṣ;) andبَعُدَ↓ بِهِ; (Mṣb;) He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof; or to go, remove, retire, or withdraw himself, to a distance, far away, or far off; he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it. (Ṣ, Mṣb.) You say,بَاعِدْ↓ نَفْسَكَ عَنْ زَيْدٍ [Remove thyself far from; or avoid thou, Zeyd]: andبَاعِدْ↓ زَيْدًا عَنْكَ [Remove thou Zeyd far from thee]. (TA, voce إِيَّا.) Andبَعَّدْتُ↓ بَيْنَهُمَا, inf. n. تَبْعِيدٌ, [I made a wide separation between them two]; as alsoبَاعَدْتُ↓, inf. n. مُبَاعَدَةٌ. (Mṣb.) Andبَاعَدَ↓ ٱللّٰهُ مَا بَيْنَهُمَا [May God make the space between them two far extending! may He make a wide separation between them two!]; as alsoبَعَّدَ↓. (TA.) Andرَبَّنَا بَاعِدْ↓ بَيْنَ أَسْفَارِنَا, orبَعِّدْ↓, [O our Lord, make to be far-extending the spaces between our journeys! or, put wide distances between our journeys!] accord. to different readings [in the Ḳur xxxiv. 18]: the former of these is the common reading: Yaạḳoob El-Hadramee readرَبُّنَا بَاعَدَ↓ الخ [Our Lord, He hath made to be far extending, &c.]. (TA.)
أَبْعَدَهُ ٱللّٰهُ means May God alienate him, or estrange him, from good, or prosperity! or, curse him! (Ḳ;) i. e., may he not be pitied with respect to that which has befallen him! (TA.) [You say also, أَبْعَدَ ٱللّٰهُ الأَخِرَ: see أَخِرٌ.]
مَا أَبْعَدَهُ مِنَ الصَّوَابِ [How far is it (namely the saying) from what is right, or correct!]. (A.)
5. ⇒ تبعّد
6. ⇒ تباعد
تباعد: see 1, in six places.
[It also signifies He became alienated, or estranged, from his family or friends.]
[And تباعدوا They became distant, or remote, one from another; they went, removed, retired, or withdrew themselves, to a distance, far away, or far off, one from another; they removed themselves far, or kept aloof, one from another.] You say, كَانُوا مُتَقَارِبِينَ فَتَبَاعَدُوا [They were near, one to another, and they became distant, or remote, one from another]. (A.)
8. ⇒ ابتعد
10. ⇒ استبعد
استبعدهُ He reckoned it, or esteemed it, (namely, a thing, Ḳ, or a saying, A,) بَعِيد [i. e. distant, or remote; or if a saying or the like, far from being probable or correct, improbable, extraordinary, or strange]; (Ṣ, A, Ḳ;) as alsoابعدهُ↓. (A.)
See also 1, first sentence, in two places.
بَعْدُ an adv. n. of time, signifying After, or afterwards: and allowable also, accord. to some of the grammarians, as an adv. n. of place, signifying after, or behind: (TA:) contr. of قَبْلُ: (Ṣ, A, Ḳ:) it is a vague adv. n., of which the meaning is not understood without its being prefixed to another noun [expressed or implied]; denoting after-time. (Mṣb.) When it occurs without any complement, (Ṣ, Ḳ,) a noun or the like which should be its complement being intended to be understood as to the meaning thereof but not as to the letter, (Ṣ,* TA,) it is indecl., (Ṣ, Ḳ,) because it resembles a particle, (TA,) and has damm for its termination to show that it is indecl., since it cannot have damm by any rule of desinential syntax because it cannot occur as an agent nor as an inchoative or enunciative. (Ṣ.) Sb, however, mentions [as exceptions to this rule] the phrases مِنْ بَعْدٍ [Afterwards] and أَفْعَلُ هٰذَا بَعْدًا [I will do this afterwards], as having been used by the Arabs. (Ḳ,* TA.) [The latter of these phrases is common in the present day. Another exception to the rule above-mentioned will be found in what follows.] Accord. to the primary rule, it is used as a prefixed n. governing its complement in the gen. case; (Ṣ;) [i. e., it is used in the manner of a preposition;] and when thus used, it is decl., (Ḳ,) because it does not in this case [always] resemble a particle. (TA.) You say, جَآءَ زَيْدٌ بَعْدَ عَمْرٍو Zeyd came after ʼAmr. (Mṣb.) And رَأَيْتُهُ بَعْدَكَ and مِنْ بَعْدِكَ [I saw him after thee]. (L.) The words of the Ḳur [xxx. 3], ٱللّٰهِ ٱلْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ, meaning To God belonged the command before that the Greeks were overcome and after that they had been overcome, [thus read when the complements of قبل and بعد are intended to be understood as to the meaning thereof but not as to the letter,] are also read مِنْ قَبْلِ وَمِنْ بَعْدِ, when each complement is intended to be understood as to the meaning and the letter, and also مِنْ قَبْلٍ وَمِنْ بَعْدٍ, meaning To God belongeth the command first and last, [when neither complement is intended to be understood either as to the letter or as to the meaning,] but the first of these readings is the best. (L.) [You say also, بَعْدَ ذٰلِكَ and مِنْ بَعْدِ ذٰلِكَ After that: and بَعْدَ أَنْ فَعَلْتُ and مِنْ بَعْدِ أَنْ فَعَلْتُ and بَعْدَ مَا فَعَلْتُ and مِنْ بَعْدِ مَا فَعَلْتُ After I did, or after my doing, such a thing:, &c.] Also جِئْتُ بَعْدَيْكُمَا, meaning بَعْدَ كُمَا, I came after you two. (Ḳ.) And هٰذَا مِمَّا لَيْسَ بَعْدَهُ غَايَةٌ فِى الجَوْدَةِ, and فِى الرَّدَآءَة, This is of the things after, or beyond, which there is not any extreme degree in respect of goodness, and in respect of badness: and, by way of abridgement, لَيْسَ بَعْدَهُ [with nothing following this]: and hence, app., the saying of Moḥammad, وَإِنْ كَانَ لَيْسَ بِالَّذِى لَا بَعْدَ لَهُ, meaning [And though] it be not in the utmost degree in respect of goodness: بعد being thus used as a decl. noun. (Mgh.) [بَعْدِى and the like are also frequently used as meaning بَعْدَ عَهْدِى and the like; as in the phrase, قَدْ تَغَيَّرْتَ بَعْدى Thou hast become altered since I knew thee, or saw thee, or met thee, or was with thee. And similar to this are many phrases in the Ḳur; as, for instance, in ii. 48,] ثُمَّ ٱتَّخَذْتُمُ ٱلعِجْلَ مِنْ بَعْدِهِ Then ye took to yourselves the calf as a god, or an object of worship, after him, namely Moses, i. e., after his having gone away. (Bḍ.) أَمَّا بَعْدُ (Ṣ, Ḳ, &c.) is [an expression denoting transition;] an expression by which an address or a discourse is divided; (Ṣ;) used without any complement to بعد, which in this case signifies the contr. of قَبْلُ: (TA:) you say, أَمَّا بَعْدُ فَقَدْ كَانَ كَذَا, meaning [Now, after these preliminary words, (Abu-l- ʼAbbás in TA voce خِطَابٌ,) I proceed to say, that such a thing has happened: or] after my prayer for thee: (Ḳ:) or after praising God: (TA:) the first who used this formula was David; (Ḳ;) or Jacob; (TA;) or Kaab Ibn-Lu-eí; (Ḳ;) or Kuss Ibn-Sá'ideh; or Yaarub Ibn-Kahtán. (TA.)
You also use the dim. form, saying بُعَيْدَهُ↓ [A little after him, or it], when you mean by it to denote a time near to the preceding time. (Mṣb.) You say also,رَأَيْتُهُ بُعَيْدَاتِ↓ بَيْنٍ, (Ṣ, Ḳ,) andبَعِيدَاتِهِ↓, (Ḳ, TA, [in the CK بُعَيْدَاتِه,]) I saw him a little after a separation: (Ṣ, Ḳ:) or, after intervals of separation: (Ṣ, L:) or, after a while. (AʼObeyd, A.) Andإِنَّهَا لَتَضْحَكُ بُعَيْذَاتِ↓ بَيْنٍ Verily she laughs after intervals. (L.) [See also art. بين.] بُعَيْدَات↓ is used only as an adv. n. of time. (Ṣ, L.)
بَعْدُ also sometimes means Now; yet; as yet. (TA.) [It is used in this sense mostly in negative phrases; as, for instance, in لَمْ يَمُتْ بَعْدُ He has not died yet. The following is one of the instances of its having this meaning in affirmative phrases: سُمِّيَ الحَوْلِىُّ مِنْ أَوْلَادِ البَقَرِ تَبِيعًا لِأَنَّهُ يَنْبَعُ أُمَّهُ بَعْدُ The yearling of the offspring of cows is called تبيع because he yet follows his mother: occurring in the Mgh, &c., in art. تبع.]
It occurs also in the sense of مَعَ; as in the words of the Ḳur [ii. 174 and v. 95], فَمَنِ ٱعْتَدَى بَعْدَ ذٰلِكَ, i. e., (as some say, MF,) مَعَ ذلك [And whoso transgresseth notwithstanding that; lit., with that]. (Mṣb.)
It has been said that it also means Before, in time; thus bearing two contr. significations: that it has this meaning in two instances; in the Ḳur [lxxix. 30], where it is said, وَٱلْأَرْضَ بَعْدَ ذٰلِكَ دَحَاهَا [as though signifying And the earth, before that, He spread it forth]; and [xxi. 105] where it is said, وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنْ بَعْدِ ٱلذِّكْرِ [as though meaning And verily we wrote in the Psalms before the Ḳur-án]: (MF, TA:) but Az says that this is a mistake; that God created the earth not spread forth; then created the heaven; and then spread forth the earth: (L, TA:) and الذكر in the latter of these instances means the Book of the Law revealed to Moses: (Bḍ:) or الزبور means the revealed Scriptures; (Bḍ, Jel;) and الذكر, the Preserved Tablet, (Bḍ,) [i. e.] the Original of the Scriptures, which is with God. (Jel.)
[بُعْدٌ as an inf. n. used in the manner of a subst. signifies] Distance, or remoteness; (Ṣ, A, L, Ḳ;*) and soبَعَدٌ↓, (L, Ḳ,) accord. to most of the leading lexicologists, (TA, [see بَعْدَ,]) [andبُعْدَةٌ↓, for] you say, بَيْنَنَا بُعْدَةٌ, meaning [Between us two is a distance] of land or country, or of relationship. (Ṣ, Ḳ.)
[Remoteness from probability or correctness; improbability, or strangeness: see بَعُدَ. Hence the phrase, هٰذَا مِنَ البُعْدِ بِمَكَانٍ This is improbable, or extraordinary, or strange: often occurring in the TA, &c.]
Also i. q.بُعْدٌ↓: (L, Ḳ:) this latter (Ṣ, L, Mṣb, Ḳ) and بُعْدٌ, (L, Ḳ,) accord. to most of the leading lexicologists, as, for instance, in the Ḳur xi. 98, (TA, [see بَعِدَ,]) signifying Perdition; (Ṣ, L, Mṣb;) or death. (Ḳ.)
Judgment and prudence; as alsoبُعْدَةٌ↓: so in the phrase, إِنَّهُ لَذُو بُعْدٍ, and بُعْدَةٍ, Verily he is possessed of judgment and prudence: (Ḳ:) or penetrating, or effective, judgment; depth, or profundity; far-reaching judgment. (TA.) [See also أَبْعَدُ.] ذُو البُعْدَةِ↓ also signifies A man who goes to a great length, or far, in hostility. (L.)
A cursing; execration; malediction; as alsoبِعَادٌ↓. (Ḳ.) You say, بُعْدٌ لَهُ, as well as بُعْدًا لَهُ: see 1, last sentence but one. (TA.)
بَعَدٌ: see بُعْدٌ, in two places:
and بَعِيدٌ, in five places.
بُعْدٌ: see أَبْعَدُ, in two places.
بُعْدَةٌ: see بُعْدٌ, in three places.
بُعَادٌ: see بَعِيدٌ:
بِعَادٌ: see بُعْدٌ.
بَعِيدٌ / بَعِيدَةٌ
بَعِيدٌ Distant; remote; far; far off; (Ṣ, L, Ḳ;*) as alsoبُعَادٌ↓, andبَاعِدٌ↓: (L, Ḳ:) pl. (of the first, Ṣ, L) بُعْدَانٌ (Ṣ, L, Ḳ) and (of the first also, L, TA) بُعُدٌ (L, Ḳ) and بِعَادٌ (TA) and (of the first and second, L) بُعَدَآءُ (L, Ḳ) and of the third, بَعَدٌ↓, [but this (which is also used as a sing. epithet, as will be shown in what follows,) is properly a quasi-pl. n.,] like as خَدَمٌ is of خَادِمٌ. (Ṣ.) As signifying Distant with respect to place, it is correctly used alike as masc. and fem. and sing. and dual and pl.; (L, and TA in this art. and in art. قرب, in which latter see the authorities;) but not necessarily; like its contr. قَرِيبٌ: (L:) you say, هِىَ بَعِيدٌ مِنْكَ [She is distant from thee; or it is] as though you said, مَكَانُهَا بَعِيدٌ: (L:) also مَا أَنْتَ مِنَّا بِبَعِيدٍ [Thou art not distant from us ], and مَا أَنْتُمْ مِنَّا بِبَعِيدٍ [Ye are not distant from us]: and in like manner,مَا أَنْتَ مِنَّا بِبَعَدٍ↓, andمَا أَنْتُمُ مِنَّا بِبَعَدٍ↓. (Ṣ, TA.) [But it receives, sometimes, the fem. form when used in this sense; for] جَلَسْتُ بَعِيدًا مِنْكَ and بَعِيدَةٌ مِنْكَ are phrases mentioned as signifying I sat distant, or remote in place, or at a distance, or aloof, from thee; مَكَانًا [and نَاحِيَةً or the like] being understood. (L.) You say also,مَنْزِلٌ بَعَدٌ↓ A distant, or remote, place of alighting or abode. (Ḳ.) And تَنَحَّ غَيْرَ بَعِيدٍ (Ṣ, Ḳ) andغَيْرَ بَاعِدٍ↓ andغَيْرَ بَعَدٍ↓ (Ḳ) [Retire thou not far;] meaning be thou near: (Ṣ, Ḳ:) [or] the second and third of these phrases mean retire thou not in an abject, or a mean, or contemptible, or despicable, state. (Ṣ, A.) Andاِنْطَلِقْ يَا فُلَانُ غَيْرَ بَاعِدٍ↓ [Depart thou, O such a one, not far;] meaning mayest thou not go away! (L.) [And رَأَيْتُهُ مِنْ بَعِيدٍ I saw him, or it, from afar: and جَآءَ مِنْ بَعِيدٍ He came from afar: and the like. And بَعِيدٌ as applied to a desert and the like, meaning Far extending.] Andبُعْدٌ بَاعِدٌ↓ A far distance. (Ḳ.) [And نِيَّةٌ بَعِيدَةٌ A distant, far-reaching, or far-aiming, intention, purpose, or design.] And فُلَانٌ بَعِيدُ الهِمَّةِ [Such a one is far-aiming, or faraspiring, in purpose, desire, or ambition]. (A.) And هِىَ بَعِيدَةُ العَهْدِ [She was known, or seen, or met, a long time ago]: in this case, the fem. form, with ة
Also Distant with respect to kindred or relationship: in which sense, the word receives the fem. form, [as well as the dual form, and pl. forms, like its contr. قَرِيبٌ,] by universal consent. (TA.) [Its pl.] بُعَدَآءُ signifies Strangers, that are not relations. (IAth.) You say also, فُلَانٌ مِنْ بُعْدَانِ الأَمِيرِ [meaning Such a one is of the distant dependents, or subjects, of the governor, or prince]. (Ṣ.) And إِذَا لَمْ تَكُنْ مِنْ قُرْبَانِ الأَمِيرِ فَكُنْ مِنْ بُعْدَانِهِ [If thou be not of the particular companions, or familiars, of the governor, or prince, then be of his distant dependents, or subjects]; i. e., be distant from him, that his evil may not affect thee. (AZ, A.)
رَأَيْتُهُ بَعِيدَاتِ بَيْنٍ: see بَعْدٌ in the latter half of the paragraph.
بُعَيْد / بُعَيْدَات
بُعَيْد and بُعَيْدَات: see بَعْدُ in four places.
بَاعِدُ: see بَعِيدٌ in four places.
Also Perishing: (Ṣ, L: [in the Ḳ it is implied that it signifies dying; and soبَعِيدٌ↓ andبُعَادٌ↓:]) or far distant from his home, or native country; in a state of estrangement therefrom. (L.)
أَبْعَدُ More, and most, distant or remote; further, and furthest: by poetic licence written أَبْعَدُّ: (L:) [pl. أَبَاعِدُ; as in the saying,] فُلَانٌ يَسْتَجِرُّ الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A.)
More, and most, extreme, excessive, egregious, or extraordinary, in its kind. (IAth.) [Hence, perhaps,] إِنَّهُ لَغَيْرُ أَبْعَدَ [in the CK أَبْعَدٍ] andبُعَدٍ↓ Verily there is no good in him: (Ḳ:) or, no depth in him in anything: (IAạr:) [or, he is not extraordinary in his kind: see also بُعْدٌ:] said in dispraising one. (TA.) And مَا عِنْدَهُ أَبْعَدُ andبُعَدٌ↓ [He has not what is extraordinary in its kind: or] he possesses not excellence, or power, or riches: or he possesses not anything profitable: (L, Ḳ:) said only in dispraising one: (AZ:) or it may mean he possesses not anything which one would go far to seek; or, anything of value: or what he possesses, of things or qualities that are desirable, is more extraordinary than what others possess. (MF.)
Remote from good: [which is the meaning generally intended in the present day when it is used absolutely as an epithet applied to a man; but meaning also remote from him or those in whose presence this epithet is used, both as to place and as to moral condition:] and, from continence: (L:) and stupid; foolish; or having little, or no, intellect or understanding; syn. حَائِنٌ: (so in a copy of the Ṣ and in the L and TA:) or treacherous, or unfaithful; syn. خَائِنٌ (So in two copies of the Ṣ and in a copy of the A.) It is used as an allusion to the name of a person whom one would mention with dispraise; as when one says, هَلَكَ الأَبْعَدُ [May such a one, the remote from good,, &c., perish!]: with respect to a woman, one says, هَلَكَتِ البُعْدَى. (En-Naḍr, Az.) One says also, كَبَّ ٱللّٰهُ الأَبْعَدَ لِفِيهِ, meaning [May God cast down prostrate such a one, the remote from good,, &c., upon his mouth! or,] cast him down upon his face! (Ṣ.) [It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine an epithet of this kind to be slily applied to himself: therefore, when any malediction or vituperation is uttered, it is usual to allude to the object by the term الأَبْعَد, or البَعِيد, as meaning the remote from good, &c., and also the remote from the person or persons present. See also الأَخِرُ, which is used in a similar manner.]
A more distant, or most distant, or very distant, relation; (Lth;) contr. of أَقْرَبُ: (Mṣb:) pl. أَبَاعِدُ (Lth, Ṣ, A, Mṣb, Ḳ) and أَبْعَدُونَ; (Lth;) contr. of أَقَارِبُ (Lth, Ṣ, Ḳ) and أَقْرَبُونَ. (Lth.)
مِبْعَدٌ A man who makes far journeys. (Ḳ.)