بن

See form 4.

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He tied a sheep, or goat, in order to fatten it; from بَنَّ بِالْمَكَانِ.

Maṣdar إِبْنَانٌ and بَنَّ بِهِ; also; but As allows only the first verb.

He remained, continued, stayed, or dwelt, in the place; he kept close to the place.

Z says this is a figurative meaning, from the بَنَّة [i.e. odour] of the camels or cattle of a people staying in one place.

An Arab of the desert said this to Shureyḥ when Shureyḥ wanted to pronounce judgment against him hastily.

He acted, or proceeded, deliberately, not hastily.

A dialectal variant of بَلْ, as لَا بَنْ is of لَا بَلْ; or, as some say, formed by substitution [of ن for ل, not peculiar to any dialect].

Fr says it belongs to the dialect of Benoo-Saʿd and Kelb, and that he had heard the Bāhilees say لَا بَنْ, meaning بَلْ [or لَا بَلْ].

But IJ says: I do not trace بَنْ [to any authority] as an independent word of a particular dialect.

[بْنُ and بْنِ and بْنَ for ٱبْنُ and the like: see art. بنى.]

Coffee-berries, whether green or roasted, whole or reduced to powder by pounding or grinding.

Explained in the K as شَىْءٌ يُتَّخَذُ كَالمُرِّىِّ [a certain thing that is taken like the condiment called مُرِّيّ, which is used to give relish to food or to sharpen the appetite].

Ibn-Es-Simʿānee says هُوَشَىْءٌ فِى الكَوَامِيخِ [apparently meaning that it is reckoned among the things called كواميخ, plural of كَامَخٌ, which means the same as مُرِّىٌّ; for it seems that فى is here used in the sense of مِنْ, or it may be a miswriting for مِنْ].

The physician Dāwood says it is the produce of certain trees in El-Yemen: the berries are put into the earth in آذَار [the Syrian month corresponding to March, Old Style], and the plant grows and is gathered in أَبِيب [the Coptic month beginning on the 25th of June, Old Style; the 7th of July, New Style].

It grows to about three cubits, on a stem as thick as the thumb, and has a white flower, which is followed by a berry like a hazel-nut. Sometimes it is cut like beans; and sometimes, when stripped of its covering, it divides into two halves.

It has been found good for relieving humidities, cough, phlegm, and defluxions, for opening obstructions, and for making the urine flow.

When roasted, [and pounded or ground,] and well cooked, [i.e. boiled in water,] it is now commonly known by the name of قَهْوَة.

[Golius, I think, misunderstood the explanation of this word in the K: after giving that explanation, and rendering it by “res quæ sumitur instar المرى Múrriji,” he adds, “Pers. ابكامه Abcâma dictæ: hæc sorbitio est rei ex hordeo et frumento paratæ multa cura et arte, quam Malajesa et Halimæus describunt.” He then gives the meaning of coffee-berries as a second and separate meaning.]

A place having a foul odour.

It also signifies طِرْقٌ مِنَ الشَّحْمِ and السِّمَنِ. [The TA says this means قُوَّةٌ مِنْهُمَا, i.e. strength arising from fat and from fatness; but I think that وَالسِّمَنِ has been added in the K through a misunderstanding, and that the meaning is a layer of fat — a meaning that seems to be shown by the example below and supported by the meanings of several words of the same root as طِرْقٌ, such as طَرِيقَةٌ, طَرَقٌ, and طِرَاقٌ.]

Said of a beast when it has grown fat.

A sweet, or pleasant, odour, such as that of the apple and the like, or of the quince.

Sb says that it is a name for a sweet, pleasant odour, like خَمْطَةٌ, and also for an unpleasant, foul odour; hence بَنَّةٌ الغَزْلِ [the odour of the yarn] in a saying of ʿAlee about a weaver, which shows that A'Obeyd was wrong in asserting that it has only the first of these meanings; and Suh, in the R, gives that meaning also to بُنَانَةٌ.

Also the odour of sheep or goats, or of camels or cattle; of the dung of gazelles; and of the lodging-places of sheep or goats, of oxen or cows, and of gazelles.

Sometimes it means the lodging-places themselves, of sheep or goats.

Plural (in all the senses) بِنَانٌ.

A seller of بُنّ [or coffee-berries].

Also, [vulgarly pronounced بِنِّى,] a species of fish, [the cyprinus Bynni of Forskål, described by him in his Descr. Anim. p. 71,] which is white, is the best kind of fish, and is abundant in the Nile.

The fingers; synonym أَصَابِعُ. Whether it means specifically the اصابع of the hand, or those of the foot also, [i.e. the toes,] is disputed.

Or their ends, or extremities.

It is said to be so called because by their means are managed the matters by which a man keeps himself alive.

Er-Rāghib: from أَبَنَّ بِالْمَكَانِ, mentioned in the Qurʾān 8:12, because with them one fights and defends oneself.

Aboo-Is-hāk: there it means all the limbs, or members, of the body.

Or it means the fingers, or toes, and any other parts of all the limbs, or members.

Or in the Qurʾān it means the شَوَى, as in 75:4, i.e. the arms or hands and the legs or feet.

According to El-Fārisee, the words in the Qurʾān 75:4 mean: we are able to make their extremities like those of the camel, so that they should not profit by them in handicraft.

The ism waḥda is with ة, meaning, according to Lth, a single إِصْبَع [i.e. finger, or toe]; or, according to AHeyth, the whole اصبع; or, as some say, the highest عُقْدَة [or joint] of the اصبع.

The plural of paucity is بَنَانَاتٌ, but a plural of abundance is sometimes used as one of paucity; hence the saying of the rājiz: [Five fingers, or ends of fingers, intensely red from the dye of hinnā in the nails]

, meaning خَمْسًا مِنَ البَنَانِ.

Any plural [or rather collective noun] that differs from its singular, or ism waḥda, only by ة [added in the latter] may be treated as singular and masculine.

Lth cites as an example of the ism waḥda: [O God, You have honoured the sons of Kināneh: no tribe has excellence over them by so much as the measure of a finger]

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Deliberate and intelligent; from بَنَّ بِالْمَكَانِ.

Ism waḥda of بَنَانٌ.

See also the word that follows.

See بَنَّةٌ.

Remaining, continuing, staying, or dwelling, in a place.

Applied to a mixture of urine and dung on the tail [of a camel and the like], it may mean cleaving and sticking; or it may be from بَنَّةٌ, meaning “a foul odour” [so as to mean having a foul odour]: in that case it may be either an ism fāʿil or a possessive adjective.

It also means having the odour of the dung of gazelles, applied to a covert, or hiding-place, of those animals among trees.