بنى

Muḍāriʿ بَنِىَ and بَنُىَ, the first being the more common [or rather the only form commonly known]; maṣdar بِنَآءٌ, بِنًا, بَنْىٌ, بُنْيَانٌ, بِنْيَةٌ and بنَايَةٌ.

AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]; but بِنَآءٌ is properly used only of what does not grow, such as stone, clay, and the like.

The opposite of هَدَمَهُ; said of a house, or tent, and the like. بنّاهُ means the same, or has its teshdeed to show that the action is much, or often repeated, or done to many objects.

See the ism mafʿūl below.

Here it stands for بَنَى فِى أَرْضٍ.

See the ism fāʿil below.

See form 1, first sentence.

He made him build a house, or tent: or he gave him a building: or he gave him what he needed to build a house.

A proverb says المِعْزَي تُبْهِى وَلَا تُبْنِى [Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; that is, they do not yield hair of which a tent is made. The tents of the Arabs of the desert are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which goats' hair is especially meant]; or, as is found in the handwriting of Aboo-Sahl, of wool or of skin.

Or the meaning is that goats rend tents, or pierce them with holes, by leaping upon them, so that they cannot be lived in and give no help in making tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun, while the goats of the cold countries, and of the people of the fertile regions, have plenty of hair, and of this the Akrád [or Kurdees] make their tents.

Said of a woman sitting: she became like a tent of the kind called مِبْنَاةٌ, that is, a قُبَّة of skin, by reason of her fatness and largeness, or fleshiness.

Or she parted her legs; as though from مِبْنَاة, that is, a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread her legs apart.

تبنّى بِهِ means the same.

See form 1, in three places.

Also: it became built, framed, or constructed.

Plural بَنَاتٌ. The feminine of اِبْنٌ: see it, in three places.

See بِنَآءٌ.

See بِنَآءٌ.

A girl whose flesh has been made to grow and become large.

The first of the two words is incorrectly written بنات in the K; and in the CK مَبْنِيَّةٌ is wrongly put for مَبْنِيَّتُهُ.

Or, according to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour, that is, sweet in the odour of the flesh.

Plural of بِنْتٌ, and sometimes of اِبْنٌ: see اِبْنٌ.

Plural of اِبْنٌ: see it below.

See بِنَآءٌ.

A form, mode, or manner, of building or construction; a word like مِشْيَةٌُ and رِكْبَةٌ.

Also natural constitution.

[The form, or mode of formation, of a word.]

See what next follows.

Of, or relating to, a son; the relative noun from اِبْنٌ; also اِبْنِىٌّ [with ٱ when joined to a preceding word], which is allowable and used by some.

And of, or relating to, a daughter; the relative noun from بِنْتٌ; also بِنْتِىٌّ, according to Yoo, but rejected by Sb.

This word, and بُنْيَانَةٌ: see what next follows.

Originally a maṣdar (see form 1, first sentence); then applied to a building, a structure, an edifice; a thing that is built, or constructed. Plural أَبْنِيَةٌ, and plural of the plural أَبْنِيَاتٌ.

بُنْيَانٌ also has this meaning, and is likewise originally a maṣdar; or it means a wall, the same as حَائِطٌ. Er-Rāghib: or it may be a plural [or rather an ism jamʿ, meaning buildings, structures, edifices, or walls] whose singular [or ism waḥda] is بُنْيَانَةٌ, and as such it may be masculine or feminine.

بِنْيَةٌ and بُنْيَةٌ also mean the same as بِنَآءٌ as explained above; or a thing that one has built, framed, or constructed; or, according to some, the first of the two relates to objects of the senses and the second to objects of the mind, to glory or honour or the like. Their plurals are بِنًى and بُنًى.

Or, according to the S and M, these two appear to be singulars; or they may be plurals or singulars, for J says that البُنَى is like البِنَى: one says بُنْيَةٌ and بُنًى and بِنْيَةٌ and بِنًى.

ISd says that بِنْيَةٌ and بُنْيَةٌ have the meaning given above, and so do بِنًى and بُنًى.

Or, according to Aboo-Is-hák, بِنًى is the plural of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ.

According to IAar, بِنًى means buildings, or structures, of clay, and also [tents] of wool; and بِنَآءٌ likewise means a tent in which the Arabs of the desert dwell, in the desert, of the kind called خِبَآء. طِرَافٌ, قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; plural أَبْنِيَةٌ.

The moveable dwelling, such as the خَيْمَة, مِظَلَّة, فُسْطَاط, سُرَادِق and the like, is called بِنَآءٌ, being likened to a building of burnt bricks, clay and gypsum.

See also بَنِيَّةٌ.

A little son [used as a term of endearment]; the diminutive of اِبْنٌ; said to be originally بُنَيْوٌ.

With kesr to the ى, and with fet-h also; just as one says يَا أَبَتِ and يَا أَبَتَ [see the article ابو, under أَبٌ].

The feminine is بُنَيَّةٌ, a little daughter, the diminutive of بِنْتٌ.

Sonship.

It may be originally بُنُويَةٌ, for Az says, apparently on the authority of Zj, that it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ although the dual [of the word from which this comes] is فَتَيَانِ.

ISd says that بُنُوَّةٌ is so because of the dammeh.

Properly the building, like البِنَآءُ and the like; but particularly applied to the Kaabeh, because of its nobleness.

This was a common form of oath.

The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham], because he built it.

A builder [meaning one whose business is that of building]; an architect.

See also what next follows.

Building, framing, or constructing.

According to A'Obeyd its plural is أَبْنَآءٌ, and in like manner أَجْنَآءٌ is the plural of جَانٍ.

Also related as أَجْنَاؤُهَا أَبْنَاؤُهَا; the house meant is هٰذِهِ الدَّار.

ISd says that in his opinion these two plurals are not used except in this proverb; and J says, in the article جنى, that he thinks the proverb is originally جُنَاتُهَا بُنَاتُهَا, but IB states that it is not.

IB says that the proverb is applied to one who does, or makes, a thing without thinking, and commits a fault in it, which he then repairs by undoing what he has done or made. It came from the fact that the daughter of a certain king of El-Yemen, while he was away on a military expedition, built a house by the advice of others, which he disliked, and he ordered them to demolish it. (TA, in the article جنى. [See also Freytag's Arab. Prov. 1:294.])

See بَانٍ.

The feminine of بَانٍ [q. v.].

A son — Er-Rāghib: because he is the father's building, made to be so by God — and a son's son, and a descendant further off.

It has a conjunctive ا [written ٱبْنٌ when not immediately preceded by a sākin letter].

When it comes immediately after the proper name of a man and immediately before the proper name of his parent, it is written without the ا [and in that case the first proper name takes no tenween]; but not when the words make a complete proposition, nor in a question.

The plural is بَنُونَ in the nominative and بَنِينَ in the accusative and genitive; and أَبْنَآءٌ, which is a plural of small number.

Hence it is argued that the singular is of the measure فَعَلٌ, with the final radical letter dropped and the conjunctive ا prefixed; originally بَنَىٌ with ى, as we judge, because the muḍāriʿ يَبْنِى is more common than يَبْنُو; or originally بَنَوٌ with two fet-hahs, because it has بَنُونَ for a plural, and the perfect plural does not admit of change [in its vowels beyond what is made here in بَنُونَ for بَنَوُونَ]; and because it has for a plural أَبْنَآءٌ, as جَمَلٌ has أَجْمَالٌ.

The dropped letter is و, as in أَبٌ and أَخٌ, because و is more commonly dropped than ى; or because the feminine is بِنْتٌ, and [that of أَخٌ is] أُخْتٌ, for we do not see this ه [or ت] added in the feminine except when و is dropped in the masculine, as أَخَوَاتٌ and هَنَوَاتٌ show; though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it.

Or, as some say, it is originally بِنْوٌ, with kesr to the ب, like حِمْلٌ, because they say بِنْتٌ; and a change [of a vowel] of this kind is rare.

J says that it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ, with fet-h to the ب, for a plural; nor of the measure فَعْلٌ, because this generally has for its broken plural أَفْعُلٌ or فُعُولٌ.

Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that this last is apparently the case according to those who say بَنُون; that أَبْنَآءٌ may be a plural of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ.

Besides the plurals mentioned above, اِبْنٌ has an ism jamʿ, namely أَبْنَى, of the same measure as أَعْمَى, a singular denoting the plural; or, as some say, اِبْنٌ has for its plurals أَبْنَآءٌ and أَبْنَى.

Lh mentions this phrase; it is also given as أَبْنَى ابنائهم.

Sometimes م is added to اِبْنٌ [so that it becomes اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ٱبْنُمٌ or ٱبُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or ٱمْرُأٌ].

The ن is made declinable like the م, and the ا has kesr in every case [when the word begins a sentence, whether you make the word doubly declinable or not].

Some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or ٱمْرَأٌ].

Hassán says: [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!]

— that is, ٱبْنَا; the م is augmentative, and the hemzeh [or rather ا] is that of conjunction.

And Ru-beh says: [As the weeping of a bereft woman who has lost a relation, so she calls out, With my father would I ransom you, and a son]

— meaning ٱبْنِمَا.

The feminine of اِبْنٌ is اِبْنَةٌ, or ٱبْنَةٌ [with the conjunctive ا when not beginning a sentence], and بِنْتٌ [meaning a daughter, and any female descendant].

According to Sb, اِبْنَةٌ is formed from اِبْنٌ by adding ه [or ة]; but not بِنْتٌ, for this is formed by adding ى as a letter of quasi-coordination, and then putting ت in its place [but if the ت is substituted for ى, it seems more probable that the ى is the final radical].

Or, as some say, the ت is substituted for و. Mtr says that the ت is substituted for the final radical.

According to Ks it is originally with ه [or ة], because it has a feminine meaning.

My own opinion agrees best with this of Ks, and with that of Zj given below, or perhaps is the same as Zj's: I think it most likely that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by dropping the alif, moving its kesreh to the ب, making the ن sākin, and changing the ة into ت, which is therefore said not to be the sign of the feminine gender, either because it is not ة but a substitute for ة, or because a sākin letter comes before it.

AHn says that the ت is substituted for the final radical letter, which is و, and that it is not the sign of the feminine gender, because the letter before it is sākin; this, he says, is the opinion of Sb, and is the right opinion, for Sb says that if you were to use the word as a man's proper name you would make it fully declinable, whereas if the ت denoted the feminine gender the name would not be fully declinable. The same is said of the ت in أُخْتٌ.

This ت remains in a case of pause just as when the word is joined to a following word; but one should not say اِبِنْتٌ, because the ا is required only on account of the sākin state of the ب, and is therefore dropped when this letter is given a vowel.

Zj says that in forming the plural of بِنْتٌ [and of اِبْنَةٌ] the singular is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, though it may be a mistake for فَعَلَةٌ], with the last radical letter suppressed. The plural is بَنَاتٌ alone.

This is generally treated as a sound feminine plural, although the ت in بِنْتٌ is said not to be a sign of the feminine gender; so one says رَأَيْتُ بَنَاتِكَ, I saw your daughters. But sometimes one says رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter.

Accordingly, if بَنُو فُلَانٍ is used to denote the persons to whom a legacy is left, the males and the females are both included.

It is said in the Bári' that when men and women are mixed together the masculine plural is made to predominate.

The headword has this meaning too.

Er-Rāghib: the headword also means the wayfarer, or traveller; and this word has the same meaning.

Er-Rāghib: a warrior.

This word, or ٱبْنَةٌ: the feminine of اِبْنٌ, which see.

This word, and اِبْنَمٌ, or ٱبْنُمٌ and ٱبْنَمٌ: see اِبْنٌ, in three places.

An ism jamʿ of اِبْنٌ, which see.

See بَنَوِىٌّ.

For ٱبْنِمَا: see a verse cited under اِبْنٌ.

An unused, or unusual, diminutive of اِبْنٌ. See what next follows.

Of the same measure as أُعَيْمٍ, it is the diminutive of أَبْنَى, which is like أَعْمَى and is an ism jamʿ of اِبْنٌ.

Mohammad is related in a tradition to have said this; "little" here means dear, and for the 'Akabeh see جَمْرَةٌ. It is also read أُبَيْنِىَّ الخ [O my little sons, and so on].

IAth says that the hemzeh is augmentative, and that opinions differ as to the form of the word and its meaning. Some say it is the diminutive of أَبْنَى, like أَعْمَى, a singular word with a plural meaning, or, according to some, a plural of اِبْنٌ as well as أَبْنَآءٌ. Some say it is the diminutive of اِبْنٌ [and if so, we must read أُبَيْنِى, my little son]; but this needs consideration, especially as a plural verb follows it.

AO says that it is the diminutive of بَنِىَّ, plural of اِبْنٌ, with the pronoun of the first person attached; and this requires us to read أُبَيْنِىَّ.

J says, in the S, that the diminutive of أَبْنَآءٌ [plural of اِبْنٌ] is أُبَيْنَآءٌ, and, if you wish, أُبَيْنُونَ; and he cites a verse containing the expression أُبَيْنِيكَ [in the genitive, meaning your little sons], adding that it is as though its singular were إِبْنٌ, with the disjunctive ا, from which comes the diminutive أُبَيْنٌ in the plural أُبَيْنُونَ. But he should have said, as though its singular were أَبْنَى, like أَعْمَى, originally أَبْنَوُ.

See what next precedes.

See what next precedes.

This word, and مَبْنَاةٌ: a نِطْع [like بِنَآءٌ, which see for an explanation]; and a سِتْر [that is, a curtain or the like]; or a thing in the form of a سِتْر, or a tent of the kind called قُبَّة, made of skins, or hides.

Or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent, and in which she dwells. She may have sheep, or goats, and be content with these, apart from the other sheep or goats, for herself and her garments [and apparently for making her مبناه of their skins]; and she has a covering spread in the middle of the بَيْت [or tent], inside, to protect her from the heat and from violent rain, so that she and her clothes are not wetted. Aboo-'Adnán.

Or, according to As, a mat, or a نِطْع, which the trader spreads over the things that he sells; and they used to put the mats upon the أَنْطَاع [plural of نِطْع] and go round about with them in the market. The مبناة is so called because it is made of skins joined together.

Also a receptacle of the kind called عَيْبَة; such is said to be its meaning. Plural مَبَانٍ.

Built, and the like: see form 1.

It means أَرْضٌ مَبْنِىٌّ فِيهَا, and is considered a chaste phrase.

Raised high; applied to a palace, or pavilion.

The ism mafʿūl of اِبْتَنَاهُ, used in place of the maṣdar of that verb, as often happens, meaning the act of building, framing, or constructing.