Core sense — but, however; except thatgenerated
1he has abundant, or much, wealth, but he is niggardly—هُوَ كَثِيرُ المَالِ بَيْدَ أَنَّهُ بَخِيلٌ
Also بَايَدَ, or بَائِدَ; so in the Mughnee, in a manuscript copy of the K, and in the CK, while in one manuscript copy of the K it is omitted.
A noun inseparably prefixed to أَنَّ with its complement, used with the same meaning as غَيْر, but only in the accusative case, never as an adjective, and only as an exceptive where the thing excepted is of a different kind from that from which the exception is made.
1.1[We, the latter people, shall be those who will precede on the day of resurrection, although they were given the Scripture before us, and we were given it after them]—نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القيَامَةِ بَيْدَ أَنَّهُمْ أُوتُو الكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ
Also used with the same meaning as عَلَى, as some say; but the former way of rendering it is preferable.
Some say it has the meaning of عَلَى in this tradition, and El-Umawee holds it to be so; but Ks says that here it signifies غَيْر [as in the earlier example], and IHsh says the same in the Mughnee.
By one recital it is بايَد or بَائِدَ, as in the Musnad of the Imám Esh-Sháfi'ee.
IAth says: I have not found this word in the classical language in the sense of عَلَى. Some say that it is بِأَيْدٍ, that is, by means of strength, or power; the meaning then being that we shall be those who precede to Paradise on the day of resurrection by means of strength, or power, given us by God.
1.2[I am the most chaste in speech of the Arabs because I am of the tribe of Kureysh and I grew up among the children of Saad]—أَنَا أَفْصَحُ العَرَبِ بَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى سَعْدٍ
Also, according to some, meaning مِنْ أَجْلِ, as in the saying of Mohammad. It is given somewhat differently in the Mughnee.
But Ibn-Málik and others say that here too it means غير, in the way that word is used in the saying of a poet: [And there is no blemish in them, except that their swords have in them notches from the clashing of the troops]
shāhidوَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْبِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ
This manner of praising is termed by Abu-l-'Abbás Mohammad Ibn-Yezeed اِسْتِثْبَاتٌ.
1.3
مَيْدَ is also a dialectal variant of the same.
Show Lane's original text
, (T, S, M, L, Mughnee, K,) as also بَايَدَ , (L, K,) or بَائِدَ , (so in the Mughnee and in a MS. copy of the K and in the CK, and in a MS. copy of the K omitted,) a noun inseparably prefixed to أَنَّ with its complement, (Mughnee,) used as syn. with غَيْر , (Ks, T, S, M, &c.,) but never otherwise than in the accus. case, nor as an epithet, nor otherwise than as an exceptive in a case in which the thing excepted is disunited in kind from that from which the exception is made. (Mughnee.) You say, هُوَ كَثِيرُ المَالِ بَيْدَ أَنَّهُ بَخِيلٌ He is possessed of abundant, or much, wealth, but he is niggardly. (ISk, S, M, A, Msb, Mughnee.) Also as syn. with عَلَى , (M, K,) as some say; (A'Obeyd, M;) but to render it in the former manner is preferable. (M.) Accord. to some, (L,) it is syn. with عَلَى in the following trad.: نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القيَامَةِ بَيْدَ أَنَّهُمْ أُوتُو الكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ [We, the latter people, shall be those who will precede on the day of resurrection, although they were given the Scripture before us, and we were given it after them]: (T, L:) El-Umawee holds it to be so: (T:) but Ks says that it here signifies غَيْر [as in the former ex.]: (T, L: [and so says IHsh in the Mughnee:]) accord. to one recital, it is بايَد ; (L;) or بَائِدَ ; so in the Musnad of the Imám Esh-Sháfi'ee: (Mughnee:) IAth says, I have not found this in the classical language in the sense of عَلَى : some say that it is بِأَيْدٍ , i. e. by means of strength, or power; and that the meaning is, we shall be those who will precede to Paradise on the day of resurrection by means of strength, or power, given us by God. (L.) Also, [accord. to some,] as meaning مِنْ أَجْلِ : (L, Mughnee, K:) as in the saying of Mohammad, أَنَا أَفْصَحُ العَرَبِ بَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى سَعْدٍ [I am the most chaste in speech of the Arabs because I am of the tribe of Kureysh and I grew up among the children of Saad]: (T, L: [in the Mughnee given somewhat differently:]) but Ibn-Málik and others say that it here, also, means غير , after the manner in which the latter is used in the saying [of a poet], 1 [And there is no blemish in them, save that their swords have in them notches from the conflicting of the troops]. (Mughnee.) This manner of praising is termed by Abu-l-'Abbás Mohammad Ibn-Yezeed اِسْتِثْبَاتٌ . (Ham p. 474.) وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ | بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ مَيْدَ is also a dial. var. of the same. (A'Obeyd, T, Mughnee.)