بدأ

Form 1 · Form 4 · Form 5 · Form 8 · 26 entries · Qur'ānic frequency 15

Form 1بَدَأَ بِهِ8 senses · 4 main

muḍāriʿـَيَفْعَلُmaṣdarبَدْءٌ

Core sense — he began with it; he began the thing; he originated itgenerated

1.1he began with it; he gave it precedence, or made it first—ابتدأ به

synonym قَدَّمَهُ.

In the dialect of the Anṣār, بَدِئَ به is used in this sense in place of قدّمه or بَدِىَ به [without ء], according to IKtt; [see بَدةءٌ]. [And بَدَى به: see the article بدى.] ابدأ به means the same.

So in the Qur'ān 12:76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother.

بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; hence, in the Qur'ān 9:13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ And they were the ones who began with you the first time — that is, as Bd says, by acting with hostility and fighting.

he did it a first time, then did it a second time—بَدَّا ثُمَّ عَادَ

Az, in the article عود.

[he made a beginning in the affair]—بَدَأَ فِىِ الأَمْرِ

Qur’ān 12:76 matched to Lane’s own quotation of it Lane cites “Kur xii. 76”

Qur’ān 9:13 matched to Lane’s own quotation of it Lane cites “Kur ix. 13”

Qur’ān 12:76 Lane quotes this verse

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ نَرْفَعُ دَرَجَـٰتٍ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one, the All-Knowing.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.1it began; it began to be; it originated, or came into existence—بَدَأَ

Said of a thing. See also Form 5.

1.2he began the thing, he set about it; he did it first, by way of beginning—بَدَأَ الشَّيْءَ

Muḍāriʿ and maṣdar as above.

Also ابتدأهُ: according to the Mgh this has the same meaning; but on the authority of the M and K it has the meaning that comes next.

ابدأهُ and ابتدأهُ are used in the same way, that is, not after the example of anything preceding. [But this addition seems rather to belong to another explanation given below.]

One does not say ابتدأ زَيْدًا, nor بَدَأَهُ, because these two verbs, in the meaning just explained, do not have corporeal things for their objects.

[I will begin with them by sporting and jesting]—سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ

[And He began the creation of man from clay]—وَبَدَأَ خَلْقِ ٱلْإِنْسَانِ مِنْ طِينٍ

[but if the beast, or bird, of prey has begun seizing him, or biting him]—فَإِنْ كَانَ السَّبُعُ ٱبْتَدَأَهُ

The phrase of El-Mutanakhkhil El-Hudhalee; 'them' means his guests. It is like the phrase in the Qur'ān 9:13 cited above.

In the Qur'ān 32:6, and different in sense from the two phrases just given.

It means ابتدأ أَخْذَهُ أَوْ عَضَّهُ, the prefixed noun being left out.

that was in the beginning, or first, of the affair—كَانَ ذٰلِكَ فِى ٱبْتِدَآءِ الأَمْرِ

See also بَدْءٌ below.

Qur’ān 9:13 matched to Lane’s own quotation of it Lane cites “Kur ix. 13”

Qur’ān 32:7 matched to Lane’s own quotation of it Lane cites “Kur xxxii. 6”

Qur’ān 9:13 Lane quotes this verse

أَلَا تُقَـٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ

Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2.1he originated it, he brought it into existence—ابدأهُ

He originated the thing; he brought it into being or existence; he made, or produced, it for the first time, it not having been before.

Said of God, and of a man, as the agent; also ابتدأهُ. Mgh, in the article بدع.

God created mankind, or brought the created beings into existence—بَدَأَ ٱللّٰهُ الخَلْقَ

أَبْدَأَهُمْ means the same.

[what does falsehood, or the Devil, originate, and what does it reproduce after it has perished?]—مَا يُبْدِئُ البَاطِلُ وَمَا يُعِيدُ

In the Qur'ān 34:48.

Zj says that مَا here stands in the place of an accusative, meaning in each instance أَىَّ شَىْءٍ; or it may be a negative; and الباطل here is Iblees, that is, Iblees neither creates nor raises to life after death.

he says nothing for the first time, nor anything for the second time—مَا يُبْدِئُ وَمَا يُعِيدُ

It means مَا يَتَكَلَّمُ وَلَا عَائِدَةٍ: بَادِئَةُ الكَلَامِ is what is said for the first time, and عَائِدَةُ الكَلَامِ what is said for the second time, afterwards; so, anything original, and anything by way of repetition.

Or: he says nothing at all. A, in the article عود.

And: he has no art, artifice, or cunning. IAar, in the article عود, and A in the present article.

Qur’ān 34:49 matched to Lane’s own quotation of it Lane cites “Kur xxxiv. 48”

Qur’ān 34:49 Lane quotes this verse

قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَـٰطِلُ وَمَا يُعِيدُ

Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2.2he dug the well [for the first time]—بَدَأَ البِئْرَ

See بَدِىْءٌ.

1.3he went forth from one land to another, or from his land—بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ

Also written مِنْ أَرْضِهِ; and ابدأ means the same.

1.4he had the small-pox—بُدِئَ

Maṣdar as above. Said of a man.

Or he had the حَصْبَة [that is, measles, or spotted fever].

AZ: the small-pox, and the حصبة.

Lh: pustules resembling the small-pox came out on him; but he adds that some say it is the small-pox itself.

The adjective applied to a person affected with it is مَبْدُوْءٌ.

1.4.1[in the day in which the Apostle of God fell sick]—فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ ٱللّٰهِ

From a tradition of ʿĀïsheh.

when did such a one fall sick?—مَتَى بُدِئَ فُلَانٌ

IAth: this phrase is used in asking about a living person who has been attacked by illness, and about one who has died.

on this sense It also means: he fell sick.

Qur’ānic occurrences Form 1 5 shown of 11

7:29

قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ ۖ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ

Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return."

10:34

قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۚ قُلِ ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۖ فَأَنَّىٰ تُؤْفَكُونَ

Say: "Of your 'partners', can any originate creation and repeat it?" Say: "It is Allah Who originates creation and repeats it: then how are ye deluded away (from the truth)?"

21:104

يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَـٰعِلِينَ

The Day that We roll up the heavens like a scroll rolled up for books (completed),- even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.

30:11

ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ

It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him.

32:7

ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَـٰنِ مِن طِينٍ

He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay,

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (T, S, M, &c.,) aor. بَدَاَ , (Mgh, K,) inf. n. بَدْءٌ , (T, S, M, Msb,) i. q. ابتدأ به ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ : (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه ; (M;) or بَدِىَ به [without ء ]; (IKtt, TA; [see بَدةءٌ ;]) [and بَدَى به ; see art. بدى ;] and ابدأ به signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. And بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود .) And بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.] بَدَأَ الشَّيْءَ , (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ابتدأهُ : accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ابدأهُ and ابتدأهُ ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, ابتدأ زَيْدًا nor بَدَأَهُ , because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ ٱلْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, فَإِنْ كَانَ السَّبُعُ ٱبْتَدَأَهُ means ابتدأ أَخْذَهُ أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى ٱبْتِدَآءِ الأَمْرِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ , below.] He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ابدأهُ , said [of God, and] of a man, as the agent; (Msb;) and ابتدأهُ . (Mgh in art. بدع .) [Hence,] بَدَأَ ٱللّٰهُ الخَلْقَ , and أَبْدَأَهُمْ , God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) مَا يُبْدِئُ البَاطِلُ وَمَا يُعِيدُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا , here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ : or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, مَا يُبْدِئُ وَمَا يُعِيدُ , meaning مَا يَتَكَلَّمُ وَلَا عَائِدَةٍ , (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; بَادِئَةُ الكَلَامِ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ , what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود :) and he has no art, artifice, or cunning. (IAar, TA in art. عود ; and A in the present art.) بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ ]. (Msb.) بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ , (T,) or مِنْ أَرْضِهِ , (K,) He went forth from a land to a land, or from his land; as also ابدأ . (T, K.) بُدِئَ , (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (AZ, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as AZ says, and the حصبة : (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is مَبْدُوْءٌ . (AZ, As, Lh, T, S, M.) Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ ٱللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.)

Form 4ابدأ4 senses · 1 main

Core sense — he began it, he originated it; he did a new or strange thinggenerated

4.1

See Form 1, in seven places.

4.1.1

He also did a new thing, a thing unknown before; or a strange, or wonderful, thing.

4.1.2he voided excrement, or ordure; or he broke wind—نَجَا

Said of a man. [Also أَبْدَى.]

4.1.3

And he put forth his second teeth; said of a child, and of a colt.

See the word أَحْفَرَ.

Qur’ānic occurrences Form 4

29:19

أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

See they not how Allah originates creation, then repeats it: truly that is easy for Allah.

34:49

قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَـٰطِلُ وَمَا يُعِيدُ

Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."

85:13

إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ

It is He Who creates from the very beginning, and He can restore (life).

Show Lane's original text

: see 1, in seven places. Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) And He voided excrement, or ordure; or broke wind; syn. نَجَا ; [as also أَبْدَى ;] said of a man. (M.) And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ , q. v.)

Form 5تبدّأ1 sense

Core sense — he, or it, began, or made a beginninggenerated

5.1relate the story, or history, from the beginning—هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ

He, or it, began, or made a beginning. See also Form 1.

Golius gives this saying without stating his authority and without the vowel-points, writing the last word تبديت and saying only that it is in the passive form.

Show Lane's original text

He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ ; but writing the last word تبديت , stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]

Form 8إِبْتَدَاَ2 senses · 1 main

Core sense — he began it; he made a promise in anticipationgenerated

8.1

See Form 1, in seven places.

8.1.1he made him a promise in anticipation, without being asked for it—ابتدأهُ بِوَعْدٍ

M, in the article انف.

Show Lane's original text

see 1, in seven places. ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف .)

Derived nouns 22

Nounبَدءٌ5 senses · 1 main

Core sense — a beginning; first, former; a chief; a share of a slaughtered camelgenerated

1it is for you to begin, before anyone else, in shooting or casting—لَكَ البَدْءُ

Maṣdar of Form 1; [the act of beginning;] or the doing of a thing first.

The same is said with البُدْءُ, البَدْأَةُ, البُدْأَةُ, البِدْأَةُ, البَدَآءَةُ, البُدَآءَةُ, and البُدَاهَةُ with ه substituted for ء, and البِدَآءَةُ, and, according to IKtt, البِدَايَةُ — but see what follows — and البَدِئَةُ and البُدَّآءَةُ.

As to البِدَايَةُ, mentioned above: according to Mtr [and Fei] it is a vulgar word, as IB and several others have stated, a corruption of البِدَآءَةُ, meaning the first, as are البُدَآءَةُ and البَدْأَةُ; but IKtt says that it belongs to the dialect of the Anṣār, بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ meaning قَدَّمْتُهُ; and he cites this verse of Ibn-Rawāḥah: [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]

shāhid

وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَابِٱسْمِ ٱلْإِلَاهِ وَ بِهِ بَدِينَا

. See the article بدى. [The verse is also cited in the S in the article بدو, where one copy has it as above, and another has بَدَيْنَا instead of بَدِيْنَا.]

[he did it again from the beginning; he recommenced it]—فَعَلَهُ عَوْذَا وَبَدْءًا

Also عَوْدَهُ عَلَي بَدْئِهِ, فِى عَوْدِهِ وَبَدْئِهِ, and فِى عَوْدَتِهِ وَبَدْأَتِهِ; or these mean what the next phrase means.

he returned by the way he had come—رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ

Also عَوْدًا عَلَى بَدْءٍ — in both of these the verb may be transitive, so that the noun following is in the accusative — and فِى عَوْدِهِ وَبَدْئِهِ and فِى عَوْدَتِهِ وَبَدْأَتِهِ [in these two, if correct, the verb must be intransitive], and عَوْدًا وَبَدْءًا [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denoting state]. [But in this last, and in the two before it, the TA says the verb should be فَعَلَهُ, as in the phrase preceding them, instead of رَجَعَ, and this is confirmed by what is said in the K in the article عود.]

Or the meaning of the first two of these, according to Sb and the K in that article, is: he returned without stopping after he had gone away. Sometimes it means the stopping in one's coming and then returning. [And: it returned to its first state; it recommenced.]

I returned by the way I had come—رَجَعْتُ عَوْدِى عَلَى بَدْئِى

Sb, in the same place.

1.1do it as the first thing, or the first of everything—اِفْعَلْهُ بَادِى بَدْءٍ

It also means first, or former; preceding all others, or preceding another; as do البَدْءُ بَدِىْءٌ and البَدِىءُ, which are synonymous with الأَوَّلُ.

Also بَادِى بَدِىْءٍ, [so in different copies of the S]. The ى in بادى is sākin, standing in place of the accusative, as usage has it; and sometimes it is omitted altogether because the phrase is so common, as will be stated in the article بدو, giving بَادِى بَدٍ and بَادِىبَدِى. S, in the article بدو.

do it as the first thing—اِفْعَلْهُ بَدْءًا

The same is said with أَوَّلَ بَدْءٍ, بَدْءَ بَدْءٍ, بَدَا بَدْءٍ, بَادِئَ بَدْءٍ, بَادِىَ بَدٍ, and بَادِىْ بَدًا, and بَادِىْ بَدًا, بَادَئَ بَدِىْءٍ, بَادِىْ بَدَا, بَادِئَ, and بَادِئَ بَدِىٍّ, which is irregular, or بَادِىَ بَدِّىِ, and بَادِىْ بَدِيٍّ, and بَادِئَ, or بَادِىَ بَدِئٍ and بَدْأَةَ بَادِىْ — the former being the ism fāʿil of بَدِىَ, which is of the dialect of the Anṣār as mentioned above, and the latter being indeclinable, ending in fet-h (TA; [in the CK it is written بَدْءَة]) — and بَدْأَةَ بَدْءٍ, بَدْأَةَ بَدْأَةَ, بَدْأَةَ, بَدِىْءَ بَدْءٍ, بَدْءَ ذِى بَدْءٍ, بَدْأَةَ ذِى بَدْءٍ, بَدْأَةَ ذِى بَدْأَةٍ, بَدْأَةَ ذِى, and بَدَأَةَ ذِي, not بداءة [as in the CK], and بَدِىْءَ ذِى بَدِىْءٍ (S, K, TA; [in the CK the last word is written بَدْءٍ]), and بَدَآءَةِ ذِى.

So in a correct copy [of the K]; another copy has: the first of everything; or: the first of the first, as in the L. The words here put in the accusative, literally or virtually, are so put in some cases as adverbial nouns; or, according to MF, they may in some cases be denotatives of state with respect to the agent, the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, that is مُبْتَدِئَا بِهِ [literally, do it while beginning it].

at first thought; on the first opinion—بَدْءَ الرَّأْىِ

More commonly بَادِئَ الرَّأْىِ.

[بَدْءُ الرَّأْىِ and] بَادِئُ الرَّأْىِ mean the first, and beginning, of an idea, thought, opinion, or judgment; or what is perceived before considering thoroughly. [And بَدْءٌ by itself means a first idea, thought, opinion, or judgment, as is implied in the A, under صَيُّورٌ.]

[he did it at first thought]—فَعَلَهُ فِى بَادِئِ الرَّأْيِ

at first thought, you want to wrong us—أَنْتَ بَادِئَ الرَّأْىِ تُرِيدُ ظُلْمَنَا

Also مُبْتَدَأَ الرأى.

One also says بَادِىَ الرأى, meaning on the occasion of what appeared of opinion, that is, at the first of what appeared of it; [or at the first opinion's presenting itself]. In that case the phrase does not belong to this article [but to the article بدو]. It occurs in the Qur'ān 11:29: AA alone read there بَادِئَ with it; all the other readers pronounced it without ء.

Qur’ān 11:27 approximate — somewhere between 11:23 and 11:44 Lane cites “Kur xi. 29”

1.2

It also means a chief, or lord, who occupies the first place in chieftainship or lordship; or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted; or an intelligent youth, or young man. Plural بُدُوْءٌ.

Ows Ibn-Maghrā Es-Saʿdee says: [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]

shāhid

ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُوَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا

1.3

Also, and بَدْأَةٌ: a share, or portion, of a slaughtered camel; or the best share, or portion, of it; or, according to some, this word means the best portion and the other a portion simply.

It also means a bone with the meat, or flesh, that is on it; and a joint, synonymous with مَفْصِلٌ, and so is بَدًا.

The plural of paucity of بَدْءٌ is أَبْدَآءٌ, and the plural of multitude is بُدُوْءٌ, this last being the more common; or it is the plural of بَدًا.

The shares mentioned above [as commonly divided for the game called المَيْسِر] are ten: the two haunches, the two thighs properly so called, the two thighs commonly so called (that is, the tibiae), the two shoulders, and the two arms; these last are the worst, because of the many veins in them.

1.4

See also بَدِىْءٌ.

Show Lane's original text

inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) You say, لَكَ البَدْءُ , (M, K,) and البُدْءُ , (As, TA,) and البَدْأَةُ , (S, M, Msb, K,) and البُدْأَةُ , (S, M, K,) and البِدْأَةُ , (L,) and البَدَآءَةُ , (M, K,) and البُدَآءَةُ , (S, M, K,) and البُدَاهَةُ , with ه substituted for ء , (M, Mtr,) and البِدَآءَةُ , (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ , but see what follows, (TA,) and البَدِئَةُ , (M, K,) and البُدَّآءَةُ , (AZ, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ , mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of البِدَآءَةُ , (Mgh, Msb,) signifying the first; as also البُدَآءَةُ ; and البَدْأَةُ : (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ : [see 1:] and he cites the following verse of Ibn-Rawáhah: 1 [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى . (TA. [This verse is also cited in the S in art. بدو , where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا .]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا , (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ , (M,) and فِى عَوْدِهِ وَبَدْئِهِ , and فِى عَوْدَتِهِ وَبَدْأَتِهِ , (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ , (S, K,) and عَوْدًا عَلَى بَدْءٍ , in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ , and فِى عَوْدَتِهِ وَبَدْأَتِهِ , [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا , [as though meaning عَائِدًا وَبَادِئًا , used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ , as in the next preceding sentence, instead of رَجَعَ , and this is confirmed by what is said in the K in art. عود ,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود , and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى بَدْئِى , meaning I returned like as I had come. (Sb ubi suprà.) وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا | بِٱسْمِ ٱلْإِلَاهِ وَ بِهِ بَدِينَا Also First, or former; preceding all others, or preceding another; as also البَدْءُ بَدِىْءٌ ; and البَدِىءُ being syn. with الأَوَّلُ . (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ , and بَادِى بَدِىْءٍ , meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو , (S in the present art.,) saying بَادِى بَدٍ , and بَادِىبَدِى (S in art. بدو .) You say also, اِفْعَلْهُ بَدْءًا , and أَوَّلَ بَدْءٍ , (Th, M, K,) and بَدْءَ بَدْءٍ , (CK,) and بَدَا بَدْءٍ , (M, K,) and بَادِئَ بَدْءٍ , (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ , (K,) and بَادِىْ بَدًا , (M, K, [in the CK بَادِىْ بَدٍ ,]) and بَادِىْ بَدًا , (M,) and بَادَئَ بَدِىْءٍ , (K,) and بَادِىْ بَدَا , (M, K,) and بَادِئَ , (A'Obeyd, T, S, M, CK,) and بَادِئَ بَدِىٍّ , which is anomalous, (M,) or بَادِىَ بَدِّىِ , (K,) and بَادِىْ بَدِيٍّ , (Fr, A'Obeyd, T, S, M,) and بَادِئَ , (S, CK,) or بَادِىَ بَدِئٍ , (K, TA,) and بَدْأَةَ بَادِىْ , (M, K, TA,) the former word being the act. part. n. of بَدِىَ , which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة ,]) and بَدْأَةَ بَدْءٍ , (CK,) and بَدْأَةَ بَدْأَةَ , (M, K,) and بَدْأَةَ , (S,) and بَدِىْءَ بَدْءٍ , (S, CK,) and بَدْءَ ذِى بَدْءٍ , (Fr, T,) and بَدْأَةَ ذِى بَدْءٍ , (Fr, T, S, K,) and بَدْأَةَ ذِى بَدْأَةٍ , and بَدْأَةَ ذِى , (S, K,) and بَدَأَةَ ذِي , (K, TA,) not بداءة [as in the CK], (TA,) and بَدِىْءَ ذِى بَدِىْءٍ , (S, K, TA, [in the CK the last word is written بَدْءٍ ,]) and بَدَآءَةِ ذِى , (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا , i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ , and [more commonly] بَادِئَ الرَّأْىِ , At first thought; or on the first opinion: (Lh, M:) [ بَدْءُ الرَّأْىِ and] بَادِئُ الرَّأْىِ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ , q. v.:] hence, فَعَلَهُ فِى بَادِئِ الرَّأْيِ [He did it at first thought, &c.]: (M:) and أَنْتَ بَادِئَ الرَّأْىِ تُرِيدُ ظُلْمَنَا , and مُبْتَدَأَ الرأى , i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى , without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو ]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ , with; all the other readers pronounced it without ء (TA.) Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ . (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, 1 [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ | وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا Also, and بَدْأَةٌ , A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا . (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) See also بَدِىْءٌ .

Nounبُدءٌ1 sense

Core sense — first, or former; preceding all othersgenerated

See بَدْءٌ, second sentence.

Show Lane's original text

: see بَدْءٌ ; second sentence.

Nounبَدِئٌ1 sense

Core sense — first, or formergenerated

See بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ under بَدءٌ.

Show Lane's original text

: see بَادِئَ بَدِئٍ , or بَادِىَ بَدِئٍ , voce بَدءٌ .

Nounبَدْأَةٌ4 senses · 2 main

Core sense — a beginning; the outward course of a military expedition; a certain black plantgenerated

See بَدْءٌ, in thirteen places.

1.1

It also means the beginning, or outward course, of a military expedition, as opposed to رَجْعَةٌ, its returning, or homeward, course.

It occurs in a tradition in which it is said that the Prophet gave a fourth of the spoil in the first case, and a third in the second: when a troop went out from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did this while returning, they were to have a third of all the spoil they took, because of the greater difficulty and danger of that case.

1.2that was in the first of our state, and in our youth—كَانَ ذٰلِكَ فِى بَدْأَتِنَا

The same is said with بُدْأَتِنَا, بِدْأَتِنَا, بَدَآءَتِنَا, بُدَآءَتِنَا, بِدَآءَتِنَا, and بَدَأَتِنَا — [ISd says] I do not know how that one is — and مُبْدَئِنَا, مُبْدَئِنَا, and مَبْدَأَتِنَا, or مَبْدَاتِنَا, as in the بَاهِر of Ibn-ʿOdeys [in the CK Ibn-ʿAdebbes], which is said to show that we should hesitate over these forms [before admitting them as of classical authority].

Also, written بَدْأَة in a copy of the M, or بُدْأَةٌ with damm: a certain plant, a black thing resembling a truffle, of which no use is made. So says AHn.

Show Lane's original text

: see بَدْءٌ , in thirteen places. Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ , meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) كَانَ ذٰلِكَ فِى بَدْأَتِنَا , and بُدْأَتِنَا , and بِدْأَتِنَا , (K,) and بَدَآءَتِنَا , (Lh, M, TA,) and بُدَآءَتِنَا , and بِدَآءَتِنَا , (TA,) and بَدَأَتِنَا , (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and مُبْدَئِنَا , and مُبْدَئِنَا , (K,) and مَبْدَأَتِنَا , (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا , (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) Also, (so in a copy of the M, there written بَدْأَة ,) or بُدْأَةٌ , with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle ( كَمْء ), of which no use is made: so says AHn. (M.)

Nounبُدْأَةٌ1 sense

Core sense — first, or former; a beginninggenerated

See بَدْءٌ, second sentence; and see بَدْأَةٌ, in two places.

Show Lane's original text

: see بَدْءٌ ; second sentence: and see بَدْأَةٌ , in two places.

Nounبِدْأَةٌ1 sense

Core sense — first, or former; a beginninggenerated

See بَدْءٌ, second sentence; and see بَدْأَةٌ.

Show Lane's original text

: see بَدْءٌ ; second sentence: and see بَدْأَةٌ

Nounبَدَأَةٌ1 sense

Core sense — a beginning; the first of a thinggenerated

See بَدْأَةٌ.

Show Lane's original text

: see بَدْأَةٌ .

Nounبَدَآءٌ1 sense

Core sense — excrement voided from the anusgenerated

With medd; [excrement from the anus; also بَدَّا]; a noun from أَبْدَأَ in the sense of نَجَا.

Show Lane's original text

, with medd; [Excrement from the anus; as also بَدَّا ;] a subst. from أَبْدَأَ , as meaning نَجَا . (M.)

Nounبَدِىْءٌ3 senses · 1 main

Core sense — first, or former; originated, produced for the first time; newly duggenerated

See بَدْءٌ, as meaning first, or former; in eight places.

1.1

Applied to a thing, or an affair: the same as بَدِيعٌ or مُبْدَعٌ.

So it means originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the pattern of anything former; and created; and wonderful; and strange, or extraordinary, as not being after the pattern of anything former.

1.2a well newly dug—بِئْرٌ بَدِىْءٌ

Hence, as is implied in the Mgh. The same as بَدِيعٌ; or a well dug since the era of El-Islám, not an ancient one; also بَدْءٌ. The first adjective in this sense is generally pronounced [بَدِىٌّ] without ء. The well so called is one dug in waste land that has no owner.

AO says that this adjective, and بَدِيع, are applied to a well when you have dug it yourself; but if you find that it was dug before you, it is called خَفِيَّة. So the well of Zemzem is called خفيّة, because it was Ismāʿeel's and was filled up or covered over [after his time]. The term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known.

It is said in a tradition that the حَرِيم of a well of the kind called بدىء [that is, the space surrounding it and belonging to it] is twenty-five cubits. T, S; [but see حَرِيمٌ].

The plural is بُدُوْءٌ. AO says that بُودَانٌ is the plural of بَدِىْءٌ applied to a well, and is synonymous with قُلْبَانٌ [a plural of قَلِيبٌ which I have not found elsewhere], رَكَايَا being formed by transposition of letters from بُدْيَانٌ [which stands for بُدْآنٌ, as بَدِىٌّ stands for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ].

Show Lane's original text

: see بَدْءٌ , as signifying First, or former; in eight places. Also, applied to a thing, or an affair, i. q بَدِيعٌ , (S, and so in a copy of the K,) or مُبْدَعٌ : (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also بَدْءٌ : (S:) the former epithet [in this sense] is generally pronounced [ بَدِىٌّ ] without ء : (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع , are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة ; and thus the well of Zemzem is termed خفيّة , because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ :]) the pl. is بُدُوْءٌ : (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا , being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ , as بَدِىٌّ is for بَدِىْءٌ ; the د and ى being transposed, the word becomes بُيْدَانٌ , and this, by a rule of permutation, becomes بُودَانٌ ]. (TA.)

Nounبَدَآءَةٌ1 sense

Core sense — a beginning; a first thought or opiniongenerated

See بَدْءٌ, in three places; and see بَدْأَةٌ and بَدِئَةٌ, in two places.

Show Lane's original text

: see بَدْءٌ , in three places: and see بَدْأَةٌ : and بَدِئَةٌ , in two places.

Nounبُدَآءَةٌ1 sense

Core sense — a beginning; a first thought or opiniongenerated

See بَدْءٌ, in two places; and see بَدْأَةٌ; and for the first of these, see also بَدِئَْةٌ.

Show Lane's original text

: see بَدْءٌ , in two places: and see بَدْأَةٌ : and for the former, see also بَدِئَْةٌ .

Nounبِدَآءَةٌ1 sense

Core sense — a beginning; a first thought or opiniongenerated

See بَدْءٌ, in two places; and see بَدْأَةٌ; and for the first of these, see also بَدِئَةٌ.

Show Lane's original text

: see بَدْءٌ , in two places: and see بَدْأَةٌ : and for the former, see also بَدِئَةٌ .

Nounبَدِيْئَةٌ3 senses · 1 main

Core sense — a first thought; the first occurrence of a thing; the faculty of extemporizinggenerated

See بَدْءٌ, second sentence.

1.1

Also, and بَدَآءَةٌ or بُدَآءَةٌ: the same as بَدِيهَةٌ and بَدَاهَةٌ or بُدَاهَةٌ, that is, the first occurrence of a thing, happening to one unexpectedly. [Or the first of anything; and an occurrence by which one is taken unawares, according to the explanations in the K in the article بده.] The plural of the first is بَدَايَا.

1.2such a one has a good faculty of extemporizing—فُلَانٌ ذُو بَدَآءَةٍ جَيِّدَةٍ

[All of these apparently mean the faculty of extemporizing, like بَدِيهَةٌ and the like.]

That is, بَدِيهَةٍ حَسَنَةٍ: he utters, or relates, things by the promptness of his intelligence.

Show Lane's original text

: see بَدْءٌ ; second sentence. Also, (M, K,) and بَدَآءَةٌ , (K,) or بُدَآءَةٌ , (M,) i. q. بَدِيهَةٌ , (K,) and بَدَاهَةٌ , (TA,) or بُدَاهَةٌ , i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده :] pl. of the first, بَدَايَا . (TA.) [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, فُلَانٌ ذُو بَدَآءَةٍ جَيِّدَةٍ , i. e. بَدِيهَةٍ حَسَنَةٍ , [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.)

Nounبُدَّآءَةٌ1 sense

Core sense — the first thing; a beginninggenerated

See بَدْءٌ, second sentence.

Show Lane's original text

: see بَدْءٌ ; second sentence.

Nounبَادِئٌ1 sense

Core sense — beginning; first, or formergenerated

Ism fāʿil of Form 1; see بَدْءٌ, in nine places.

Show Lane's original text

[act. part. n. of 1]: see بَدْءٌ , in nine places.

Nounبَادِئَةٌ1 sense

Core sense — beginning; firstgenerated

See Form 1, in two places.

Show Lane's original text

: see 1, in two places.

Nounمَبْدَأٌ4 senses · 1 main

Core sense — a place or time of beginning; a principle; a word's primary meaninggenerated

Originally a noun of place and of time from Form 1: a place, and a time, of beginning.

1.1

See بَدْأَةٌ.

1.2

Also a principle, or first rule, of a science and the like: plural مَبَادِئُ.

1.3

And the primary meaning of a word, as opposed in this sense to غَايَةٌ.

Show Lane's original text

[originally noun of place and of time from 1; A place, and a time, of beginning, &c. ] See بَدْأَةٌ . [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ . And The primary import of a word; opposed in this sense to غَايَةٌ .]

Nounمُبْدَأٌ1 sense

Core sense — originated, brought into existencegenerated

See بَدْأَةٌ.

Show Lane's original text

: see بَدْأَةٌ .

Nounالمُبْدِئُ3 senses · 1 main

Core sense — the Creator, the Originator; one who has often gone on warring expeditionsgenerated

1He who creates mankind, and who brings them back again—المُبْدِئُ المُعِيدُ

Applied to God: the Creator, or Originator, of the things [that exist], who produced them at the beginning, not after the pattern of anything pre-existing.

So applied to God: He returns them after life to death in the present world, and after death to life on the day of resurrection. TA, in the article عود.

1.1a man who has gone repeatedly on warring, or plundering, expeditions, and is experienced—مُبْدِئُ مُعِيدٌ

And a horse upon which its owner has gone time after time on warring, or warring and plundering, expeditions; or one well trained and exercised, so as to be obedient to its rider.

A ʿObeyd, and the K in the article عود.

1.2

For other meanings of مُبْدِئٌ see its verb, Form 4; and see أَحْفَرَ.

Show Lane's original text

, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) And المُبْدِئُ المُعِيدُ , so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود .) مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود :) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) [For other significations of مُبْدِئٌ , see its verb (4); and see أَحْفَرَ .]

Nounمَبْدَأَةٌ1 sense

Core sense — a beginning; a place of beginninggenerated

See بَدْأَةٌ.

Show Lane's original text

: see بَدْأَةٌ

Nounمَبْدُوْءٌ2 senses

Core sense — begungenerated

Ism mafʿūl of Form 1: begun.

See بُدِئَ.

Show Lane's original text

[pass. part. n. of 1; Begun, &c. ] See بُدِئَ .

Nounمُبْتَدَأٌ2 senses · 1 main

Core sense — begun with, first; in grammar, the mubtadaʾgenerated

See بَدْءٌ.

1.1

In grammar, as correlative of خَبَرٌ: the mubtadaʾ.

Show Lane's original text

: see بَدْءٌ . [In grammar, as correlative of خَبَرٌ , An inchoative.]