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بيت

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Form 1بَاتَ4 senses · 1 main
maṣdarبَيْتُوتَةٌ بَيْتٌmuḍāriʿيَبِيتُ

Core sense — he passed the night doing something; he entered upon the night; he becamegenerated

1.1he did such a thing by night, or at night—بَاتَ يَفْعَلُ كَذَا

Muḍāriʿ يَبِيتُ and يَبَاتُ; maṣdar بَيْتُوتَةٌ, مَبِيتٌ, مَبَاتٌ, بَيْتٌ, and بَيَاتٌ.

The verb has two meanings. In the one that is more common, the action is restricted to the night: it is by night, or in the night, and not in sleep.

[Or he was in the night doing such a thing; and he passed, or spent, the night, or a night, or a part of it, or, as will be seen below, he entered upon the night, doing such a thing.]

Just as one says ظَلَّ يَفْعَلُ كَذَا meaning “he did such a thing by day”, or “in the day-time”. IKoot, Es-Sarakustee and IKtt say that it has this meaning, and not “he slept”.

Zeyd passed the night sleeping—بَاتَ زَيْدٌ نَائِمًا

[F adds,] وَ لَيْسَ مِنَ النَّوْمِ, which is said to mean “and the action is not one of sleep”; so that when a man sleeps by night it is not correct to say بَاتَ يَنَامُ. Or, according to some, its meaning is not that of sleeping.

and those who pass the night prostrating themselves to their Lord and standing up in prayer—وَٱلَّذِينَ يَبِيتُونَ لِرَّبِهِمْ سُجَّدًا وَقِيامًا

Fei says that it is only used when one stays awake in the night.

From the Kur 25:65.

Fr says that بَاتَ الرَّجُلُ means the man stayed awake all the night, engaged in acts of obedience or of disobedience.

[Or it means the man entered upon the night; or he was in the night, in any state, or engaged in any action; for] Zj says that بَاتَ is said of anyone whom the night has overtaken, whether he has slept or not.

Lth says that البَيْتُوتَةُ means the entering upon the night.

I entered upon the night doing such and such things—بِتُّ أَصْنَعُ كَذَا وَ كَذَا

He adds that whoever says بَاتَ meaning “he slept” makes a mistake.

I entered upon, or passed, the night looking at the stars—بِتُّ أُرَاعِى النُّجُومَ

And how can a man be sleeping who is looking at them?

But Mullà 'Abd-El-Hakeem, in his Commentaries on the Mutowwal, says that بَاتَ sometimes means he remained, stayed, or dwelt, and he alighted and stayed, by night, whether he slept or not.

Ibn-Keysán says that it may be used in the same way as نَامَ, and also, as will be explained below, in the same way as كَانَ.

he passed, or entered upon, the night in a good manner—بَاتَ بَيْتُوتَةً صَالِحَةً
he passed, or entered upon, the night in a good manner—طَيِّبَةً
I passed the night with the people, or at their abode—بِتُّ القَوْمَ
I passed the night with the people, or at their abode—بِتُّ بِهِمْ
I passed the night with the people, or at their abode—بِتُّ عِنْدَهُمْ

A 'Obeyd gives these; this last phrase is the most common of the three.

1.1.1he became, or was, in such a place—بَاتَ بِمَوْضِعِ كَذَا

Ibn-Keysán: secondly, it is used in the sense of صَارَ, he became, or in the same way as كَانَ, he was.

Whether by night or by day.

he was with his wife one night—بَاتَ عِنْدَ ٱمْرَأَتِهِ لَيْلَةً

From the language of the lawyers. [This is the same as “he passed a night”; though this, it will be observed, is not in this instance the meaning of the verb alone.] Whether sleeping or not.

1.1.2

[Thus it is used both as a “complete”, i.e. an attributive, verb, and also as an “incomplete”, i.e. a non-attributive, verb.]

1.1.3figurative · مجاز — inferredhe married, or took a wife—بَاتَ

. [See بَيْتٌ below.]

Or he gave in marriage; the maṣdar in this sense being synonymous with تَزْوِيجٌ.

Qur’ānic occurrences Form 1
25:64
وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَـٰمًا

Those who spend the night in adoration of their Lord prostrate and standing;

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. يَبِيتُ and يَبَاتُ , (S, Msb, K,) inf. n. بَيْتُوتَةٌ (Lth, T, S A, Msb, K) and مَبِيتٌ (Msb, K) and مَبَاتٌ (Msb) and بَيْتٌ and بَيَاتٌ , (K,) has two meanings: in that which more commonly obtains, the action is restricted to the night: (Msb:) it is by night, or in night; not in sleep: (M:) you say, بَاتَ يَفْعَلُ كَذَا , meaning He did such a thing by night, or at night: (S, Msb, K:) [or he was in the night, or at night, or during the night, doing such a thing: and he passed, or spent, the night, or a night, or a part thereof, or, as will be seen below, he entered upon the night, doing such a thing:] like as one says, ظَلَّ يَفْعَلُ كَذَا as meaning “ he did such a thing by day, ” or “ at day-time: ” (S, Msb;*) IKoot and Es-Sarakustee and IKtt say that it has this meaning, and not “ he slept: ” (Msb:) [F adds,] وَ لَيْسَ مِنَ النَّوْمِ , (K,) which is said to mean, “ and the action is not one of sleep; ” so that when one sleeps by night, or at night, it is not correct to say, بَاتَ يَنَامُ : or, accord. to some, “ its meaning is not that of sleeping; ” so that one may say, بَاتَ زَيْدٌ نَائِمًا [Zeyd was in the night, &c., or passed, or spent, the night, &c., sleeping]: (MF:) [Fei says,] it is only when one remains awake in the night: and hence the saying in the Kur [xxv. 65], وَٱلَّذِينَ يَبِيتُونَ لِرَّبِهِمْ سُجَّدًا وَقِيامًا [And those who pass the night prostrating themselves to their Lord and standing up in prayer]: (Msb:) Fr says that بَاتَ الرَّجُلُ means The man remained awake all the night, engaged in acts of obedience or of disobedience: (T, Msb:) [or it means the man entered upon the night; or he was in the night, or at night, or during the night, in any state, or engaged in any action; for] Zj says, (M,) بَاتَ is said of any one whom the night has overtaken, (M, K, *) whether he have slept or not slept: (M:) and Lth says, البَيْتُوتَةُ signifies the entering upon the night: one says, بِتُّ أَصْنَعُ كَذَا وَ كَذَا [I entered upon the night doing such and such things]: and he adds, (T,) he who says بَاتَ as meaning he slept commits an error; for you say, بِتُّ أُرَاعِى النُّجُومَ [I entered upon, or passed, the night] looking at the stars: and how can he be sleeping who is looking at them? (T, Msb:) but Mullà 'Abd-El-Hakeem, in his Commentaries on the Mutowwal, says that بَاتَ sometimes means he remained, continued, stayed, or dwelt, and he alighted and abode, by night, or at night, whether he slept or not: (MF:) and Ibn-Keysán says that it may be used in the same manner as نَامَ [he slept]; and also, [as will be explained below,] in the same manner as كَانَ . (TA.) You say, بَاتَ بَيْتُوتَةً صَالِحَةً (T) or طَيِّبَةً (A) [He passed, or entered upon, the night, or a night, in a good manner]. And بِتُّ القَوْمَ and بِتُّ بِهِمْ and بِتُّ عِنْدَهُمْ [I passed, or entered upon, the night, or a night, with, or at the abode of, the people, or company of men: the last of these phrases is the most common]. (A 'Obeyd, M, K.) Secondly, it is used in the sense of صَارَ [He became]; (Msb;) or in the same manner as كَانَ [he was]. (Ibn-Keysán, TA.) One says, بَاتَ بِمَوْضِعِ كَذَا He became [or was] in such a place; whether in night-time or in day-time. (Msb.) And hence the saying of the lawyers, بَاتَ عِنْدَ ٱمْرَأَتِهِ لَيْلَةً He became [or was] with his wife one night; [which is the same as he passed a night &c.; though this, it will be observed, is not in this instance the signification of the verb alone;] whether sleeping or not. (Msb.) [Thus it is used both as a “ complete, ” i. e. an attributive, verb, and also as an “ incomplete, ” i. e. a non-attributive, verb.] بَاتَ , aor. يَبِيتُ , (T, A,) inf. n. بَيْتٌ , (T, M, K,) also signifies He married, or took a wife: (T, A:) [see بَيْتٌ below:] or he gave in marriage; syn. of the inf. n. تَزْوِيجٌ . (Kr, M, K.)
Form 2بيّت البَيْتَ7 senses · 4 main
maṣdarتَبْيِيتٌ

Core sense — he built the house; he planned a thing by night; he attacked them by nightgenerated

2.1he constructed, or built, the tent, or house—بَيْت
2.2he did the thing by night; he thought about it by night, weighing its outcome—بيّت الأَمْرِ
it was thought, or meditated, upon by night—بُيِّتَ بِلَيْلٍ

The maṣdar is as given below.

Meaning the same as دُبِّرَ بِلَيْلِ.

the thing was thought upon, and its outcome considered—بُيِّتَ الشَّىْءُ

Synonymous with قُدِّرَ.

According to El-Marzookee, of a thing that is not done deliberately, with good consideration of its outcome, they say هٰذَا أَمْرٌ قُدِّرَ بِلَيْلٍ. [In the text from which this is taken, without the vowel-signs.]

a part of them meditate by night on doing other than what you say—بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرِ ٱلَّذِى تَقُولُ

From the Kur 4:83, as is indicated in the M, where it is cited; and in the same way يُبَيِّتُونَ, in the continuation of the same passage, is explained in the T as meaning يُدَبِّرُونَ and يُقَدِّرُونَ لَيْلًا.

when they meditate by night on what He will not approve, of speech, and prepare it—إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ القَوْلِ

But Aboo-Hilál says that a thing is thought upon in the night so that one may set about it with strong purpose, undistracted by other things, and so do it more firmly; and he cites the same passage of the Kur.

From the Kur 4:108; “prepare it” renders يُزَوِّرُونَهُ, for which see زور.

there is no fasting for him who does not intend it from the night—لَا صِيَامَ لِمَنْ لَمْ يُبَيِّتِ الصِّيَامَ

From a tradition; the meaning is that his fasting is null. See another reading under بَتَّ.

he decided upon the intention by night—بَيَّتَ النِّيَّةَ
he thought upon his opinion and kept it in his mind—بَيَّتَ رَأْيَهُ
2.2.1he came upon them by night and attacked them—بَيَّتَهُمْ

In the Mgh the verb is given in the plural.

Said of the enemy, or of a people: he made a sudden attack upon them by night and fought them, or made a great slaughter among them, or fought them violently.

He came upon the sons of such a one in the night and attacked them suddenly while they were heedless; he attacked the people of a house or place of abode by night; he went to the enemy in the night, without their knowledge, and took them by surprise.

The maṣdar is تَبْيِيتٌ.

2.2.2he did not keep property until night—كَانَ لَا يُبَيِّتُ مَا لاًا وَلَا يُقَيِّلُهُ

Nor did he keep it until noon when it came to him; he hurried to divide it.

2.2.3

See also form 4.

2.3he trimmed, or pruned, the palm-trees—بيّت النَّخْلَ

By cutting off the stumps of the branches, or by cutting off the straggling branches, not in the best part of them.

2.4

See also form 5.

Qur’ānic occurrences Form 2
4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا

They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs.

4:108
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا

They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do.

27:49
قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهْلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِۦ وَإِنَّا لَصَـٰدِقُونَ

They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.'"

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
He constructed, or built, the بَيْت [i. e. tent, or house, &c.]. (M.) بيّت الأَمْرِ , [inf. n. as below,] He did, or performed, the thing, or affair, by night, or at night: (M:) and he thought, or meditated, upon it, considering its end, or issue, or result, (Zj, T, S, M, A, Msb, K,) or entered into it, (Zj, T,) by night, or at night. (Zj, T, S, M, &c.) And one says, بُيِّتَ بِلَيْلٍ , (T, A,) meaning the same as دُبِّرَ بِلَيْلِ [It was thought, or meditated, upon, &c., by night, or at night]: (T:) [for] بُيِّتَ الشَّىْءُ also signifies [simply] the thing was thought upon, and considered as to its end, issue, or result; syn. قُدِّرَ . (S.) Accord. to El-Marzookee, they say of a thing that is not done deliberately, and with good consideration of its issue or result, هٰذَا أَمْرٌ قُدِّرَ بِلَيْلٍ ; [in the text from which this is taken, without the syll. signs;] and hence the saying in the Kur [iv. 83], بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرِ ٱلَّذِى تَقُولُ [A part of them meditateth by night upon doing otherwise than that which thou sayest; as is indicated in the M, where this is cited; and in like manner, يُبَيِّتُونَ , in the continuation of the same passage of the Kur, is explained in the T as meaning يُدَبِّرُونَ , and يُقَدِّرُونَ , (i. e. مِنَ السُّوْءِ ,) لَيْلًا ]: but Aboo-Hilál says that a thing is meditated upon in the night in order that one may apply himself to it with strong purpose, and not be diverted by other things, so that it may be done with more firmness; and he cites the same passage of the Kur. (Ham p. 130.) And hence, in the Kur [iv. 108], إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ القَوْلِ When they meditate, &c., (S, M, Bd, Jel,) by night, (S, M,) [what He will not approve, of speech,] and prepare it [in their minds] ( يُزَوِّرُونَهُ [see art. زور ]). (Bd.) It is said in a trad., لَا صِيَامَ لِمَنْ لَمْ يُبَيِّتِ الصِّيَامَ There is no fasting to him [meaning his fasting is null] who does not purpose it from the night. (TA. [See another reading, voce بَتَّ .]) And you say, بَيَّتَ النِّيَّةَ He decided upon the purpose, or intention, by night, or in night-time. (Msb.) And بَيَّتَ رَأْيَهُ He thought upon his opinion, and concealed it, or conceived it, in his mind. (TA.) بَيَّتَهُمْ , (inf. n. تَبْيِيتٌ , (Msb, TA,) He came upon them, (Mgh, but the verb is there pl.,) or made a sudden attack upon them, and engaged with them in conflict, (Msb,) or made a great slaughter among them, or engaged with them in vehement conflict, (S, M, K,) namely, the enemy, (S, Mgh, K,) or a people, (M,) by night: (S, M, Mgh, Msb, K:) he came upon them (the sons of such a one) in the night, and made a sudden attack upon them, while they were heedless: (T:) he attacked them (the people of a house or place of abode) by night: he went to them (the enemy) in the night, without their knowledge, and took them by surprise. (TA.) كَانَ لَا يُبَيِّتُ مَا لاًا وَلَا يُقَيِّلُهُ He used not to retain property until night, nor to retain it until noon, when it came to him; but used to hasten the dividing of it. (TA, from a trad.) See also 4. بيّت النَّخْلَ He trimmed, or pruned, the palm-trees, by cutting off the stumps of the branches, or by cutting off the straggling branches, not in the best part thereof. (K.) See also 5.
Form 4اباتهُ1 sense
maṣdarإِبَاتَةٌ

Core sense — he made him pass the night, or enter upon the nightgenerated

4.1may God make you pass the night in happiness—أَبَاتَكَ ٱللّٰهُ حَسَنَةً

The maṣdar is إِبَاتَةٌ. Said of God: He made him pass, or spend, the night, or a part of it, or made him enter upon the night.

may God make you pass the night in a good manner—إِبَاتَةً حَسَنَةً
may God make you pass the night in health and safety—بَيَّتَكَ ٱللّٰهُ فِى عَافِيَةٍ
God made him pass the night in the best manner—أَبَاتَهُ ٱللّٰهُ أَحْسَنَ بِيتَةٍ
Show Lane's original text
, inf. n. إِبَاتَةٌ , He (God) made him, or caused him, to pass, or spend, the night, [or a part thereof,] or to enter upon the night. (T, M, K.) You say, أَبَاتَكَ ٱللّٰهُ حَسَنَةً [May God make thee to pass, or enter upon, the night with happiness], (S,) and إِبَاتَةً حَسَنَةً [in a good manner of doing so]. (T, A.) And [in like manner,] بَيَّتَكَ ٱللّٰهُ فِى عَافِيَةٍ [May God make thee to pass, or enter upon, the night in health and safety]. (A.) And أَبَاتَهُ ٱللّٰهُ أَحْسَنَ بِيتَةٍ God made him to pass, or enter upon, the night in the best manner of doing so. (M, K. *)
Form 5تبيّتهُ عَنْ حَاجَتِهِ1 sense

Core sense — he withheld him from the thing he wantedgenerated

5.1

He withheld, or debarred, him from the thing that he wanted.

So in the TA and in a manuscript copy of the K; in the CK بَيَّتَهُ.

Show Lane's original text
[so in the TA and in a MS. copy of the K: in the CK بَيَّتَهُ :] He withheld, or debarred, him from the thing that he wanted. (K.)
Form 10إِسْتَبْيَتَ2 senses · 1 main

Core sense — he asked for food; he possessed foodgenerated

10.1he asked for, or required, food—استبات

It seems also to have the opposite meaning, that is:

It seems to signify this, the words for food being بِيت or بِيتَة; see مُسْتَبِيتٌ.

10.1.1he does not possess a night's food—لَا يَسْتَبِيتُ لَيْلَةً
he has no food—لَا يَسْتَبِيتُ

on this sense He possessed food.

Show Lane's original text
[ استبات seems to signify He asked for, or required, بِيت , or بِيتَة i. e. food: (see مُسْتَبِيتٌ :) and also to have the contr. signification; i. e. He possessed food: for you say,] لَا يَسْتَبِيتُ لَيْلَةً He possesses not a night's food. (T, K.) And لَا يَسْتَبِيتُ He has not food. (A.)

Derived nouns 10

Nounبَيْتٌ11 senses · 1 main

Core sense — a tent; a house, a chamber; a household; a verse of poetrygenerated

1a tent of goats' hair, or of wool—بَيْت

Signifies a tent, properly one having more than one pole, though often used without that restriction; and also a house, a chamber, an apartment, a closet, and the like.

The word for hair here is شَعَر.

a tent of hair-cloth having more than one pole—بيت

The word is masculine, and applies to small and large alike.

Tents of goats' hair belong to people of cold countries and of fertile regions, where the goats have abundant hair; the goats of the Arabs of the desert have short hair, not long enough to be spun. See the T, art. بنى.

a small tent of wool or of hair—خِبَآء

That is, a small بيت.

a larger kind of tent—بيت

Larger than a خبآء.

a still larger kind of tent—مِظَلَّة

Larger than the بيت.

But the term بيت is also applied to a مظلّة when it is large and مُرَوَّق [i.e. furnished with a رِوَاق].

Ibn-El-Kelbee says that the Arabs have six kinds of بيت: a قُبَّة, of skins or tanned hides; a مِظَلَّة, of hair; a خِبَآء, of wool; a بِجَاد, of soft hair; a خَيْمَة, of trees; an أُقْنَة, of stone; and a سَوْط, of hair, or this last is the smallest of them.

El-Baghdádee says that the خباء is a بيت made of soft hair, or of wool, or of hair commonly so called, upon two poles or three; and that a بيت is a tent upon six poles, or more, up to nine.

In the Towsheeh it is said that the term خباء is applied to a بيت of any kind.

a structure of clay, or of tough, cohesive earth; a habitation, an abode, a dwelling—بيت

The name is also applied to a structure of a kind other than the structures called أَخْبِيَة, that is, tents. [And of baked bricks; and of stone.]

a man's house—دَارٌ
a dwelling comprising more than one such chamber, a roofed vacant part, and a kitchen—مَنْزِلٌ

[And particularly a chamber; i.e.] a single roofed structure having a place of entrance.

That is, more than one بيت, and a roofed صَحْن, or vacant part, inhabited by a man with his family.

a dwelling comprising more than one of each of these, and an unroofed court—دَارٌ

That is, more than one بيت and more than one مَنْزِل, and a صَحْن, a court, without a roof.

The plural is بُيُوتٌ, also pronounced بِيُوتٌ, and أَبْيَاتٌ, the last a plural of paucity; the plural of the plural is بُيُوتَاتٌ, أَبَايِيتُ, and أَبْيَاوَاتٌ, of which the last is irregular. The diminutive is بُيَيْتٌ, also pronounced بِيَيْتٌ; the vulgar say بُوَيْتٌ, which is not allowable.

he is my neighbour, tent to tent, or house to house—هُوَ جَارِى بَيْتَ بَيْتَ

That is, by the nearness of our dwellings. بيت بيت is made indeclinable with fet-h for its ending because the two nouns are made into one.

Sb says that some of the Arabs make them indeclinable in this way, like خَمْسَةَ عَشَرَ, while others make the first a prefixed noun governing the second in the genitive, saying بَيْتَ بَيْتٍ, except when it is used as a denotative of state. One says also بَيْتًا لِبَيْتٍ and بَيْتٌ لِبَيْتٍ, and this last, or بَيْتٌ إِلَى بَيْتٍ, is the original form.

such a one had his wife brought to him on his marriage—بَنَى فُلَانٌ عَلَى ٱمْرَأَتِهِ
the people of the house of the Prophet—أَهْلُ بَيْتُ النَّبِىِّ
He means particularly the people of the house—أَهْلَ ٱلْبَيْتِ

Literally, such a one constructed a tent over his wife: he brought her, or had her brought, into a pitched tent, having conveyed there the utensils, furniture, and other things they needed.

Meaning the Prophet's wives, his daughter, and 'Alee.

That is, يَخُصُّ أَهْلَ البَيْتِ; in the Kur 33:33.

Sb says that بَنُو, مَعْشَر, أَهْل, and آل, as prefixed nouns, are the nouns that occur most frequently in the accusative case, or, as the Arabian grammarians put it, عَلَى الاِخْتِصَاصِ.

Qur’ān 33:34 approximate — somewhere between 33:1 and 33:49 Lane cites “Kur xxxiii. 33”
Qur’ān 33:34 the verse Lane’s citation points to, and it uses this root
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا

And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1figurative · مجازrejoice, Khadeejeh, at the announcement of a pavilion of hollow pearls, or of emerald—بَشِّرْ خَدِيجَةَ بِبَيْتٍ مِنْ قَصَبٍ

It also signifies a pavilion, palace, or mansion, of the kind called قَصْر.

The saying of Gabriel; the word for pavilion is قصر. See also قصب.

uninhabited houses—بُيُوتًا غَيْرَ مَسْكُونَةٍ
the houses which God has permitted to be raised—بُيُوت

In the Kur 24:29; meaning buildings for the reception of travellers, or for merchants and their goods, and the shops of the merchants and the places in which things are sold, which their owners allow people to enter; or ruins which a man enters to relieve himself.

Mentioned in the same chapter, verse 36: mosques, or places of worship; or, according to El-Hasan, Jerusalem, the plural being used of it as a mark of honour.

the House, i.e. the Kaabeh of Mekkeh—البَيْتُ

Also called بَيْتُ ٱللّٰهِ, the House of God; البَيْتُ الحَرَامُ, the Sacred House; and البَيْتُ العَتِيقُ, the Ancient House. See the S and K in art. عتق. And according to some, البَيْتُ المَعْمُورُ.

[بَيْتُ المَالِ means the treasury of the state. And بَيْتُ المَآءِ is a polite term for the privy, because water is put there for ablution; also called بَيْتُ الفَرَاغِ.]

Qur’ān 24:29 matched to Lane’s own quotation of it Lane cites “Kur xxiv. 29”
Lane cites “Bd in lii. 4” — a commentary, not the verse; no modern number is given
Qur’ān 24:29 Lane quotes this verse
لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا۟ بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَـٰعٌ لَّكُمْ ۚ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2figurative · مجاز — inferred

Also the ark of Noah; so in the Kur, chapter 71, last verse.

1.3figurative · مجازhow will you do when men die, so that the grave is sold for a servant-boy?—كَيْفَ تَصْنَعُ إِذَا مَاتَ النَّاسُ حَتَّى يَكُونُ البَيْتُ بِالوَصِيفِ

From a tradition of Aboo-Dharr.

A grave; apparently by way of comparison.

1.4figurative · مجاز — inferred

The habitation of the سُرْفَة, which it builds beautifully out of fragments of sticks. (Yaakoob)

And of the صَيْدَنَانِىّ, which makes it inside the earth and covers it over.

And the burrow, or hole, of the ضَبّ and the like; and the web of the spider.

All these, apparently, as being likened to the بَيْت of a man.

1.5figurative · مجاز

A man's household.

1.6figurative · مجازhas old age changed me, or a wife?
shāhid
أَكِبَرٌ غَيَّرَنِى أمْ بَيْتُ

The wife of a man.

Or here it means a household.

1.7the nobility of Temeem is in the sons of Handhaleh—بَيْتُ تَمِيمٍ فِى بَنِى حَنْظَلَةَ

The nobility of the Arabs.

Or the family that comprises the nobility of a tribe, as آلُ حِصْنٍ of the فَزَارِيُّون, آلُ الجُدَّيْنِ of the شَيْبَانِيُّون, and آلُ عَبْدِ المَدَانِ of the حَارِثِيُّون; Ibn-El-Kelbee held these three to be the highest of the families so called among the Arabs. [See a verse of El-Lahabee cited under أَخْضَرُ.]

The plural is بُيُوتٌ and بُيُوتَاتٌ, the latter being a plural of the former.

he is of the people of nobility—هُوَ مِنْ أَهْلِ البُيُوتَاتِ
of a generous, or noble, house, or family—مِنْ بَيْتٍ كَرِيمٍ

[See also بَنَى.]

1.8such a one is the noble person of his people—فُلَانٌ بَيْتُ قَوْمِهِ

A noble person.

The plural is بُيُوتٌ and بُيُوتَاتٌ.

So Abu-l-'Omeythil El-Aarabee.

1.9figurative · مجازI married such a woman for furniture sufficient for a tent or house—تَزَوَّجْتُ فُلَانَةَ عَلَى بَيْتٍ

The furniture called فَرْش or مَتَاع, of a tent or house, or as much of it as is sufficient for a tent or house.

See form 1, last sentence.

1.10figurative · مجاز — inferreda verse of poetry, or of the poet—بَيْت

That is, what consists of certain known divisions, or feet, called أَجْزَآءُ التَّفْعِيلِ. It is called بيت figuratively, because its parts are joined to one another in a particular way, as the parts of a tent are joined in building it; it consists of words put together in a regular manner, and so resembles a tent, which is made up of a سَقْف, كِفَآء, رِوَاق, and عُمُد.

It comes from the same word meaning a خِبَآء, a tent, and applies to the small and the great, like the رَجَز and the طَوِيل. It is said to be so called because it holds words as the tent holds its inhabitants, and so its parts are called أَسْبَاب and أَوْتَاد, being likened to the اسباب and اوتاد of tents.

The plural is أَبْيَاتٌ and بُيُوتٌ, the latter mentioned by Sb and IJ, [but rare,] and the plural of the plural is أَبَايِيتُ.

Abu-l-Hasan says that if the بيت of poetry is likened to the بيت, which is a tent or other kind of structure, there is no reason why it should not have the same plural forms as the latter has.

From the words of a poet. By the بيت he means a بيت of poetry: many a verse of poetry have I written with the reed-pen.

[البَيْتَ, written after a quotation of part of a verse of poetry, means اِقْرَأِ البَيْتَ, i.e. read the verse.]

the chief verse of the poem—بَيْتُ القَصِيدَةِ

A phrase used when a person composes a poem in praise of someone from whom he hopes to obtain something he wants; it is applied to the verse of the poem in which the author's want is mentioned.

It is also a proverbial expression for what is extraordinary and strange, and is used to express the superiority of a part of a thing over the whole of it.

such a one is the first of the troop of horsemen and the chief verse of the poem—فُلَانٌ أَوَّلُ الجَرِيدَةِ وَبَيْتُ القَصِيدَةِ
many a tent upon the back of the camel have I built with a tawny thing slit in the nose and bleeding
shāhid
وَبَيْتٍ عَلَى ظَهْرِ المَطِىِّ بَنَيْتُهُبِأَسْمَرَ مَشْقُوقِ الخَيَاشِيمِ يَرْعُفُ
Qur’ānic occurrences بَيْت 5 shown of 47
15:82
وَكَانُوا۟ يَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا ءَامِنِينَ

Out of the mountains did they hew (their) edifices, (feeling themselves) secure.

26:149
وَتَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا فَـٰرِهِينَ

"And ye carve houses out of (rocky) mountains with great skill.

51:36
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ ٱلْمُسْلِمِينَ

But We found not there any just (Muslim) persons except in one house:

52:4
وَٱلْبَيْتِ ٱلْمَعْمُورِ

By the much-frequented Fane;

106:3
فَلْيَعْبُدُوا۟ رَبَّ هَـٰذَا ٱلْبَيْتِ

Let them adore the Lord of this House,

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
[signifies A tent; properly, having more than one pole; but often applied without this restriction: and also a house; a chamber; an apartment; a closet; and the like]: a بَيْت is [a tent] of [goats'] hair ( شَعَر ), (M, A, Mgh, Msb, K,) or of wool: (Mgh:) a بيت of hair [i. e. hair-cloth] is that kind [of tent] which has more than one pole: the word is masc.: and applies to small and large: (M:) tents of goats' hair are peculiar to people of cold countries and of fertile regions, where the goats have abundant hair; for the goats of the Arabs of the desert have short hair, not long enough to be spun: (T in art. بنى :) a خِبَآء is a small بيت of wool or of hair: a بيت is what is larger than a خبآء : next is the مِظَلَّة , which is larger than the بيت ; but the term بيت is also applied to a مظلّة when it is large and مُرَوَّق [i. e. furnished with a رِوَاق , q. v.]: (T:) Ibn-El-Kelbee says that the Arabs have six kinds of بيت ; namely, a قُبَّة , which is of skins, or tanned hides; a مِظَلَّة , of hair; a خِبَآء , of wool; a بِجَاد , of soft hair ( وَبَر ); a خَيْمَة , of trees; an أُقْنَة , of stone; and a سَوْط , of hair; or this is the smallest of them: El-Baghdádee says that the خباء is a بيت made of soft hair ( وَبَر ), or of wool, or of hair [commonly so called] ( شَعَر ), upon two poles, or three; and that a بيت is [a tent] upon six poles, or more, to the number of nine: in the Towsheeh it is said that the term خباء is applied to a بيت of any kind: (TA:) a بيت is also [a structure] of clay, or tough or cohesive clay or earth; (A, K;) [and of baked bricks; and of stone;] the name being likewise applied to a structure of a kind other than the structures which are called أَخْبِيَة [or tents]; (M;) signifying a habitation [of any kind; an abode; a dwelling]: (Msb:) a man's house; syn. دَارٌ : (T:) [and particularly a chamber; i. e.] a single roofed structure (Mgh, Kull) having a place of entrance; مَنْزِلٌ being applied to what comprises more than one [such] بيت , and a roofed صَحْن [or vacant part, and a kitchen, inhabited by a man with his family]; and دَارٌ , that which comprises more than one [such] بيت and more than one [such] مَنْزِل and a [court, or] صَحْن without a roof: (Kull:) the pl. is بُيُوتٌ , (S, M, K, &c.,) also pronounced بِيُوتٌ , (TA,) and أَبْيَاتٌ , (S, M, K,) the latter a pl. of pauc.; (TA;) and pl. pl. بُيُوتَاتٌ (M, Mgh, K) and أَبَايِيتُ (Sb, S, M, K) and أَبْيَاوَاتٌ , (Fr, M, K,) which last is extr.: (M:) the dim. is بُيَيْتٌ , also pronounced بِيَيْتٌ ; (S, K;) and the vulgar say, بُوَيْتٌ , (S,) which is not allowable. (K.) You say, هُوَ جَارِى بَيْتَ بَيْتَ , (T, S, M,) He is my neighbour [tent to tent, or house to house, i. e.,] by contiguity [of our habitations]: بيت بيت being made indecl. with fet-h for the termination because they are two nouns made one: (S:) Sb says that some of the Arabs make them [thus] indecl., like خَمْسَةَ عَشَرَ , and some make the former a prefixed noun governing the latter in the gen. case, [saying بَيْتَ بَيْتٍ ,] except when used as a denotative of state: (M:) one says also, بَيْتًا لِبَيْتٍ , and بَيْتٌ لِبَيْتٍ ; (Fr, T;) which last, or بَيْتٌ إِلَى بَيْتٍ , is the original form. (Har p. 353.) بَنَى فُلَانٌ عَلَى ٱمْرَأَتِهِ [lit. Such a one constructed a tent over his wife,] means such a one had his wife conducted to him on the occasion of his marriage, and brought her, or had her brought, into a pitched tent, having conveyed thither the utensils and furniture and other things that they required. (T.) And أَهْلُ بَيْتُ النَّبِىِّ [The people of the house of the Prophet,] means the Prophet's wives and his daughter and 'Alee: and so أَهْلَ ٱلْبَيْتِ [i. e. يَخُصُّ أَهْلَ البَيْتِ He means particularly, or peculiarly, the people of the house], in the Kur xxxiii. 33: بَنُو and مَعْشَر and أَهْل and آل , as prefixed nouns, being, as Sb says, the nouns most frequently occurring in the accus. case [for the reason indicated above, or, as the Arabian grammarians express it,] عَلَى الاِخْتِصَاصِ . (M.) It also signifies A [pavilion, palace, or mansion, such as is called] قَصْر : (T, K:) whence the saying of Gabriel, بَشِّرْ خَدِيجَةَ بِبَيْتٍ مِنْ قَصَبٍ , i. e. [Rejoice thou Khadeejeh by the announcement of] a pavilion ( قصر ) of hollow pearls, (T, TA,) or of emerald. (TA. [See also art. قصب .]) بُيُوتًا غَيْرَ مَسْكُونَةٍ [Uninhabited houses], in the Kur xxiv. 29, means buildings for the reception of travellers, or for merchants and their goods, and the shops of the merchants and places in which things are sold, the entering of which is allowed by their owners: or ruins which a man enters for the purpose of easing nature. (M.) And the بُيُوت which God has permitted to be raised, mentioned in the same chapter, verse 36, are Mosques, or places of worship: or, accord. to El-Hasan, Jerusalem ( بَيْتُ المَقْدِسِ ); the pl. being applied to it as a mark of honour. (Zj, M.) البَيْتُ [The House] applies particularly to the Kaabeh [of Mekkeh]; (K;) as also بَيْتُ ٱللّٰهِ [the House of God]; (AAF, M;) and البَيْتُ الحَرَامُ [the Sacred House]; (T;) and البَيْتُ العَتِيقُ [the Ancient House]; (S and K &c. in art. عتق ;) and accord. to some, البَيْتُ المَعْمُورُ , q. v. (Bd in lii. 4.) [ بَيْتُ المَالِ signifies The treasury of the state. And بَيْتُ المَآءِ is a euphemism for The privy; because water is put there for the purpose of ablution: also called بَيْتُ الفَرَاغِ , &c.] Also The ark of Noah: so in the Kur lxxi. last verse. (T.) A grave; (M, IAth, K;) app. by way of comparison. (M.) So in a trad. of Aboo-Dharr: كَيْفَ تَصْنَعُ إِذَا مَاتَ النَّاسُ حَتَّى يَكُونُ البَيْتُ بِالوَصِيفِ , meaning How will thou do when men shall die so that the grave shall be sold for the [servant-] boy? (IAth.) The habitation of the سُرْفَة , which it constructs in a beautiful manner, (A'Obeyd, M,) of fragments of sticks; (Yaakoob, M;) and of the صَيْدَنَانِىّ , which it makes in the interior of the earth, and covers over: (A'Obeyd, M:) and the burrow, or hole, of the ضَبّ &c.: and the web of the spider: all, app., as being likened to the بَيْت of a man. (M.) A man's household. (S, K, TA.) The wife (As, IAar, T, M, A) of a man. (M, A.) So in the saying, 1 [Hath old age altered me, or a wife?]: (As, T:) or here it means a household. (S.) أَكِبَرٌ غَيَّرَنِى أمْ بَيْتُ The nobility of the Arabs; (T, Msb, K; *) as when one says, بَيْتُ تَمِيمٍ فِى بَنِى حَنْظَلَةَ [The nobility of Temeem is in the sons of Handhaleh]: (T, Msb: *) or the family that comprises the nobility of a tribe; as آلُ حِصْنٍ of the فَزَارِيُّون , and آلُ الجُدَّيْنِ of the شَيْبَانِيُّون , and آلُ عَبْدِ المَدَانِ of the حَارِثِيُّون ; which three were asserted by Ibn-El-Kelbee to be the highest of the families thus called of the Arabs: (M:) [see a verse of El-Lahabee cited voce أَخْضَرُ :] pl. بُيُوتٌ and بُيُوتَاتٌ , (T, M,) the latter being pl. of the former. (T.) You say, هُوَ مِنْ أَهْلِ البُيُوتَاتِ He is of the people of nobility: and مِنْ بَيْتٍ كَرِيمٍ [of a generous, or noble, house, or family]. (A.) [See also بَنَى .] A noble person: (M, Mgh, K:) pl. بُيُوتٌ and بُيُوتَاتٌ . (Mgh.) You say, فُلَانٌ بَيْتُ قَوْمِهِ Such a one is the noble person of his people. (Abu-l-'Omeythil El-Aarabee, M.) The [furniture termed] فَرْش , (A, Mgh, K,) or مَتَاع , (TA,) of a tent or house, (Mgh, K,) or that is sufficient for a tent or house. (A.) You say, تَزَوَّجْتُ فُلَانَةَ عَلَى بَيْتٍ I married, or took as a wife, such a woman for [my giving] furniture sufficient for a tent or house, (A,) or furniture of a house or tent. (Mgh.) [See 1, last sentence.] A بَيْت of poetry, (T, S, M, Msb,) or of the poet, (K,) is [A verse; i. e.] what consists of certain known divisions [or feet] called أَجْزَآءُ التَّفْعِيلِ ; being termed بيت metaphorically, because of the conjoining of its component parts, one to another, in a particular manner, like as those of a tent are conjoined in its construction; (Msb;) because it consists of words collected together in a regular manner, and so resembles a tent, which is composed of a سَقْف and كِفَآء and رِوَاق and عُمُد : (T:) it is derived from the same word signifying a خِبَآء [or tent], and applies to the small and the great, as the رَجَز and the طَوِيل ; and is [said to be] thus called because it comprises words like as the tent comprises its inhabitants; wherefore its component parts are termed أَسْبَاب and أَوْتَاد , as being likened to the اسباب and اوتاد of tents: (M:) pl. أَبْيَاتٌ and بُيُوتٌ , (M, A, Msb,) the latter mentioned by Sb and IJ, (M,) [but rare,] and [pl. pl.] أَبَايِيتُ : (A:) Abu-l-Hasan says that if the بيت of poetry be likened to the بيت which is a tent or other kind of structure, there is no reason why it should not have the same pl. forms as the latter has. (L.) By the following words of a poet, 1 [Many a بيت upon the back of the camel have I constructed with a lawny thing slit in the nose and bleeding], is meant, many a بيت of poetry have I written with the reed-pen. (S.) [ البَيْتَ , written after a quotation of a part of a verse of poetry, means اِقْرَأِ البَيْتَ Read thou the verse.] بَيْتُ القَصِيدَةِ [The chief verse of the poem] is a phrase employed when a person composes a poem in praise of any one from whom he would obtain some object of desire and want, being applied to that verse of the poem in which the author's want is mentioned: and is a proverbial expression relating to that which is extraordinary and strange, and used in denoting the superiority of a part of a thing over the whole of it [regarded as a whole]: [hence,] one says, فُلَانٌ أَوَّلُ الجَرِيدَةِ وَبَيْتُ القَصِيدَةِ [Such a one is the first of the detachment of horsemen, and the chief verse of the poem]. (Har p. 441.) وَبَيْتٍ عَلَى ظَهْرِ المَطِىِّ بَنَيْتُهُ | بِأَسْمَرَ مَشْقُوقِ الخَيَاشِيمِ يَرْعُفُ
Nounبِيتٌ1 sense

Core sense — food, or victualsgenerated

1

See بِيتَةٌ, in two places.

Show Lane's original text
: see بِيتَةٌ , in two places.
Nounبِيتَةٌ2 senses

Core sense — a manner of passing the night; food, or victualsgenerated

1

A noun from بَاتَ, meaning a manner or mode, and a state or condition, of passing, or of entering upon, the night. [See form 4, last sentence.]

2he has not a night's food—مَا لَهُ بِيتُ لَيْلَةٍ

Food, or victuals; and so بِيتٌ. [Or particularly, food of a night.]

he has not a night's food—بِيتَةٌ لَيْلَةٍ
he has not a night's food—مِنَ القُوتِ
Show Lane's original text
a subst. from بَاتَ : and signifying A manner or mode, and state, or condition, of passing, or entering upon, the night. (M.) [See 4; last sentence.] Food, or victuals; and so بِيتٌ : (A, K:) [or particularly, of a night: for] you say, مَا لَهُ بِيتُ لَيْلَةٍ , (S M, A, K.) and بِيتَةٌ لَيْلَةٍ , (T, S, M, A,) مِنَ القُوتِ , (T,) He has not a night's food, or victuals. (T, S, M, A, K.)
Nounبَيَاتٌ2 senses · 1 main

Core sense — a night attack upon an enemy taken by surprisegenerated

1

A coming upon the enemy by night; a sudden night attack upon the enemy and fighting with them; a great slaughter among the enemy, or among a people, and violent fighting with them.

A coming upon people in the night and attacking them suddenly while they are heedless; an attack upon a people by night; a going to the enemy in the night, without their knowledge, and taking them by surprise.

A noun from form 2, like سَلَامٌ from سَلَّمَ.

1.1the thing, or event, came to them in the latter part of the night—أَتَاهُمُ الأَمْرُ بَيَاتًا
Qur’ānic occurrences بَيَٰت 2 shown of 3
7:4
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا فَجَآءَهَا بَأْسُنَا بَيَـٰتًا أَوْ هُمْ قَآئِلُونَ

How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.

7:97
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَـٰتًا وَهُمْ نَآئِمُونَ

Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep?

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
A coming upon the enemy by night; (Mgh;) a sudden attack upon, and conflict with, the enemy by night; (Msb;) a great slaughter (S, M) among the enemy, (S,) or a people, (M,) and vehement conflict with them; (S, M;) a coming upon people in the night, and making a sudden attack upon them, while they are heedless; (T;) an attack upon a people by night; a going to the enemy in the night, without their knowledge, and taking them by surprise: (TA:) a subst. from 2; (S, M, Mgh, Msb;) like سَلَامٌ from سَلَّمَ . (Mgh.) أَتَاهُمُ الأَمْرُ بَيَاتًا The thing, or event, happened, or came, to them in the latter part of the night. (T.)
Nounبُيَيْتٌ1 sense

Core sense — a little tent, a little housegenerated

1

Also pronounced بِيَيْتٌ; diminutive of بَيْتٌ.

Show Lane's original text
, also pronounced بِيَيْتٌ , dim. of بَيْتٌ , q. v. (S, K.)
Nounبَيُّوتٌ5 senses · 1 main

Core sense — that has stayed through a night; stale; cool from standing overnightgenerated

1stale from being a night old—بَائِتٌ

Both, in this sense, are applied to bread, the latter more usually.

That has remained throughout a night, and so become stale; stale from being a night old.

1.1give me to drink of the milk left in the skin overnight and gone cool—اِسْقِنِى مِنْ بَيُّوتِ السِّقَآءِ

Cold, or cool, water, that has become so by remaining throughout a night; or water that remains during the night under the sky; or water that has been cooled in the leathern bag by night; and in the same way, milk.

Az says: I heard an Arab of the desert say this, meaning milk milked at night and left in the skin so that it became cool by night.

Said apparently of camels; the meaning seems to be قِرَى حَوْضٍ بَيُّوتَا, the phrase being inverted.

and they came in the morning to the collected water of a trough, which had stood through the night and become cool
shāhid
فَصَبَّحَتْ حَوضَ قِرًى بَيُّوتَا
1.2figurative · مجاز — inferredan affair, or event, for which one passes the night in anxiety or grief—أَمْرٌ بَيُّوتٌ
1.3figurative · مجاز — inferredanxiety, or grief, that has stayed through the night in the bosom—هَمٌّ بَيُّوتٌ
1.4a tooth that does not fall out, or become shed—سِنٌّ بَيُّوتَةٌ
Show Lane's original text
That has remained throughout a night [and so become stale; stale from being a night old]; as also بَائِتٌ : both, in this sense, [but the latter more usually,] applied to bread. (S, K.) Cold, or cool, water, (M, K,) that has become so from its having remained throughout a night: (M:) or water that remains during the night beneath the sky: (Ham p. 553:) or water that has been cooled in the leathern bag by night; and in like manner, milk; for [Az says,] I heard an Arab of the desert say, اِسْقِنِى مِنْ بَيُّوتِ السِّقَآءِ , meaning Give thou me to drink of the milk that has been milked at night and left in the skin so that it has become cold, or cool, by night. (T.) In the saying, 1 the meaning seems to be, قِرَى حَوْضٍ بَيُّوتَا , i. e., [And they (app. camels) came in the morning to] the collected water of a trough, which water had remained throughout the night and so become cold, or cool; the phrase being inverted. (M.) فَصَبَّحَتْ حَوضَ قِرًى بَيُّوتَا أَمْرٌ بَيُّوتٌ An affair, or event, for which, or on account of which, one passes the night in anxiety or grief. (S, K.) هَمٌّ بَيُّوتٌ Anxiety, or grief, that has remained during the night in the bosom. (M.) سِنٌّ بَيُّوتَةٌ A tooth that does not fall out, or become shed. (K.)
Nounبَائِتٌ2 senses · 1 main

Core sense — passing the night, entering upon the nightgenerated

1

[Passing, or spending, the night, or a night, or a part of it; entering upon the night.] Ism fāʿil of form 1.

1.1

See also بَيُّوتٌ.

Show Lane's original text
[Passing, or spending, the night, or a night, or a part thereof; or entering upon the night; &c.;] act. part. n. of 1. (Msb.) See also بَيُّوتٌ .
Nounمَبِيتٌ1 sense

Core sense — a place where one passes the nightgenerated

1

A place in which one passes, or enters upon, the night.

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A place in which one passes, or enters upon, the night. (M, A.)
Nounمُتَبَيِّتَةٌ1 sense

Core sense — a woman who has got a house and a husbandgenerated

1

A woman who has obtained a بَيْت [i.e. a tent or house, or its furniture,] and a husband.

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A woman who has obtained a بَيْت [i. e. tent or house, or the furniture thereof,] and a husband. (M, K.)
Nounمُسْتَبِيتٌ1 sense

Core sense — poor, or needygenerated

1

Poor, or needy.

[As though meaning asking for, or requiring, بِيت or بِيتَة, i.e. food; or possessing food, and nothing besides.]

Synonymous with فَقِيرٌ.

Show Lane's original text
Poor, or needy; [as though meaning asking for, or requiring, بِيت or بِيتَة , i. e. food; or possessing food, and nothing beside;] syn. فَقِيرٌ [q. v.]. (IAar, T, K.)