وسم

1 وَسَمَ الثَّوْبَ [He marked, or put a mark on, the garment, &c.]; said of a trader, or dealer. (JK in art. رقم.) b2: وَسَمَهُ بِالهِجَآءِ [He branded him, or stigmatized him, with satire]. (TA.) See a hemistich cited voce شَكِىٌّ. b3: وَسَمَهُ He marked it [in any manner]. (Msb.) b4: وَسَمَهُ بِالقَوْلِ (tropical:) He stigmatized him, or set a mark upon him whereby he should be known, by something said. (TA in art. علظ.) b5: وَسَمْتُ الكِتَابَ [I put a superscription, or title, to the book, or writing.] (TA in art. عنو.) b6: وَسُمَ, inf. n. وَسَامَةٌ (S, Msb, K) and وَسَامٌ, (S, K,) He (a man, S) was beautiful in face: (S, Msb:) or bore the impress, or stamp, of beauty. (K.) 5 تَوَسَّمْتُ فِيهِ الخَبْرَ i. q.

تَفَرَّسْتُهُ; (S;) [I discovered, or perceived, in him good, or goodness, by right opinion formed from its outward signs;] originally, I knew its real existence in him by its outward sign. (MF.) See also Har, pp. 30, 46, 76. b2: تَوَسَّمَ He examined deliberately in order to know the real state or character of a thing by the external sign thereof. (Bd, xv.

75.) b3: He perceived a thing by forming a correct opinion from its outward signs. (TK.) سِمَةٌ A brand, or mark or figure made with a hot iron, upon an animal. (K.) And i. q. عَلَامَةٌ [A mark, sign, badge, token, symptom, &c.]. (Msb.) And The عُلْوَان [or title] of a book or writing. (TA in art. علو.) See also سِيمَةٌ and سِيمَى in art. سوم.

وَسِْمَةٌ [now applied to Woad]: i. q. عِظْلِمٌ, with which one tinges or dyes [the hands, &c.]: (S:) a certain plant, with the leaves of which one tinges or dyes [the hands, &c.]; and said to be the عِظْلِم: (Msb:) the leaves of the نِيل [or indigo-plant]: or a plant [of another species (TA)] with the leaves of which one tinges or dyes [the hands, &c.] (K.) الوَسْمِىُّ

: on the rain thus called, see نَوْءٌ.

مَوْسِمٌ [A periodical festival: a fair:] i. q. عِيدٌ. (Msb, art. عود.) b2: مَوْسِمُ الحَاجِّ The fair, and place of meeting, of the pilgrims. (Mgh.) مِيسَمٌ A brand, or mark made with a hot iron. (TA, voce خِدَادٌ.) b2: [Originally] A branding, or cauterizing, instrument [or iron]; (S, K;) a marking instrument. (Msb.) b3: An impress, or a character, of beauty. (S, K.) See an ex. in a verse cited voce أَثِمَ.

بلو

1 بَلَاهُ, (T, S, Mgh, Msb,) aor. ـُ (T, Msb,) inf. n. بَلَآءٌ, (S,) or this is a simple subst., and the inf. n. is بَلْوٌ, (T, Msb,) He (God) tried, proved, or tested, him, (T, S, Msb,) بِخَيْرٍ [by, or with, good], or بِشَّرٍ [by, or with, evil]; (Msb;) for God tries his servant (يَبْلُوهُ) by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (T;) [wherefore it often means He afflicted him;] as also ↓ ابلاهُ, (T, S, Msb,) inf. n. إِبْلَآءٌ; (T, S; [in both restrieted to good; but in the Msb it seems to be common to good and evil;]) and ↓ ابتلاه: (T, S, M, Msb:) and بَلَوْتُهُ, inf. n. بَلْوٌ (S, M, K) and بَلَآءٌ, (M, K,) [but from what has been said above, it seems that the latter is used only when the agent is God, and that it is properly a simple subst.,] I tried, proved, or tested, him; (S, M, Mgh, * K;) as also ↓ اِبْتَلَيْتُهُ: (M, K:) each of these verbs implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; and the other, the manifesting of the goodness or badness thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant: (Er-Rághib, TA:) and ↓ التَّبَالِى, also, signifies the act of trying, proving, or testing. (S.) It is said in the Kur [xxi. 36], وَنَبْلُوكُمْ بِالشَّرِ وَالخَيْرِ فِتْنَةً [And we try you by, or with, evil and good, by way of probation]. (TA.) And in the same [ii. 118], ↓ وَإِذَ ابْتَلَى

إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا

إِلَّا بِالَّتِى هِىَ أَحْسَنُ [Try Thou not us save by those things that are best]; (T;) from a trad. (TA.) [See also 4 and 8 below.] b2: [Hence,] بَلَوْتُهُ also signifies (tropical:) I smelt it. (T in art. بول, and A and TA.) b3: [And بَلَاهُ He knew it, or became acquainted with it. (See بَالٍ.)] b4: See also 4, in the latter half of the paragraph.

A2: بَلِى, aor. ـَ inf. n. بِلًا, or بِلًى, [in the CK, erroneously, بَلًى,] and بَلَآءٌ, [in the CK, erroneously, بِلاء,] (T, S, M, Msb, K,) the former with kesr and the latter with fet-h, (T, S, Msb,) said of a garment, (T, S, M, &c.,) It was, or became, old, and worn out: (Msb:) belonging to the present art. and to art. بلى. (M.) [The inf. n., used as a subst., signifies Wear; attrition; wear and tear: see an ex. in a hemistich cited near the end of the first paragraph of art. الا, where a dwelling is likened to a garment.] b2: Also said of a plant [as meaning It became old and withered, or wasted]. (K in art. عنث, &c.) b3: And of a corpse, meaning It became consumed by the earth. (Msb.) b4: and of a bone, meaning It became old, and decayed; syn. رَمَّ. (S and K &c. in art. رم.) b5: And of a man's reputation, meaning (assumed tropical:) It became worn out of regard or notice. (TA in art. دثر.) b6: and [hence,] بَلِيَتْ, (M,) or بُلِيَتْ, (K,) She (a camel, M, K, or a mare, or beast of the equine kind, M) was, or became, a بَلَيِّة; i. e., was tied at her dead master's grave (M, K) without food or water (M) until she died (M, K) and wasted away. (M in art. بلى.) 2 بَلَّوَ see 4, in six places, in the latter half of the paragraph.3 لَا أَبَالِيهِ is from البلآء, [inf. n. of بَلَاهُ,] so that it signifies [properly] I shall not, or I do not, care for him, mind him, heed him, or regard him, so as to share with him my trial and his trial: (Ham p. 94:) [and hence,] one says thus, (S, Mgh, Msb,) or مَا أَبَالِيهِ, (M, K,) and لَا أَبَالِىبِهِ, (Mgh, Msb,) or مَا أُبَالِى بِهِ, (MF, TA,) but the verb is more chastely made trans. without the preposition بِ, (A, TA,) inf. n. مُبَالَاةٌ (M, Mgh, Msb, K) and بِلَآءٌ (M, K, TA [in the CK, erroneously, بَلاء]) and بَالَةٌ (T, S, M, Mgh, Msb, K,) said by some to be a quasi-inf. n. and by others to be an inf. n., (MF, TA,) [in the T it is said to be a subst., from المُبَالَاةُ,] originally بَالِيَةٌ, like عَافِيَةٌ from عَافَاهُ, (T, S, Mgh, Msb,) and بَالٌ, [which is more strange,] (M, K,) meaning [merely] I shall not, or I do not, care for, mind, heed, or regard, him, or it; (S, Mgh, Msb, K;) I shall not be, or I am not, disquieted by him, or it: (Mgh, Msb:) or, as some say, لَا أُبَالِيهِ is formed by transposition from لَا أُبَاوِلُهُ, from البَالُ, i. e. I will not, or I do not, cause him, or it, to move, or occur to, my mind; nor give, or pay, any attention to him, or it: (Z, TA: [and the like is said in the T:]) or the proper [or literal] meaning is, I will not, or I do not, contend with him for superiority in goodness, or excellence, by reason of my little care, or regard, for him: (Mgh:) or it was employed to denote the contending with another for superiority in glory, or excellence, as will be shown by the citation of a verse in the latter portion of this paragraph; and then, in consequence of frequency of usage, came to denote contempt, or mean estimation: (Ham p. 31:) or its original meaning is, I will not, or I do not, strive with him to be first; neglecting him, or leaving him to himself; from تَبَالَى القَوْمُ as explained below; see 6. (Msb.) It is said in a trad., لَا يُبَالِيهِمُ اللّٰهُ بَالَةً, or, accord. to one reading, لَا يُبَالِى بِهِمْ بَالَةً, meaning God will not hold them to be of any value or weight. (TA.) And in another, هٰؤُلآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَآءِ فِى النَّارِ وَلَا أُبَالِى, said to mean [These will be in Paradise, and] I shall not disapprove; [and these will be in the fire of Hell,] and I shall not disapprove. (Az, TA.) And one says, لَا أُبَالِى مَا صَنَعْتَ [I shall not, or I do not, care for what thou didst, or hast done]. (IDrd, TA.) And مَا أُبَالِى أَقُمْتَ

أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and مَا أُبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]. (Mughnee in art. ا.) And مَا بَالَيْتُ بِهِ (Az, Msb, TA) I did not care for, mind, or regard, him, or it. (TA.) And بَالَى بِالشَّىْءِ [He cared for the thing; or] he was disquieted by the thing. (T.) The verb is sometimes thus used, in an affirmative manner; (Ham p. 94; [and the like is said in the TA;]) though some say that it is not; (Msb;) but it is not unless it occurs with a negative in the former part of the sentence or in the latter part thereof; as when one says, مَا بَالَى بِكَ صَدِيقُكَ وَلٰكِنْ بَالَى

عَبْدُكَ [Thy friend cared not for thee, but thy slave cared]; and as in the saying of Zuheyr, لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَى

وَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى

[Verily I cared for the departure of Umm-Owfà, but Umm-Owfà cares not]. (Ham p. 94.) One says also, لَمْ أُبَالِ and لَمْ أُبَلْ [I did not care, &c.]: (T, S, M, Mgh, Msb, K: [but in the CK the latter of these is omitted:]) in the latter the ا [of prolongation] is suppressed for the purpose of alleviating the utterance, like as ى is suppressed in the inf. n. [or quasi-inf. n.] بَالَةٌ, (S, Mgh, Msb,) originally بَالِيَةٌ, (S, Msb,) and in لَا أَدْرِ: (S:) or the ا is suppressed in this case to avoid the concurrence of two quiescent letters; (Kh, Sb, M, IB;) not for the purpose of alleviating the utterance; (IB, TA;) for this is done because the ل is made quiescent. (Kh, Sb, M.) And, accord. to Kh, (Sb, M,) some of the Arabs say, لَمْ أُبَلِهِ [I did not care for him, or it], (Sb, M,) or لَمْ أُبَلِ, [in the CK, erroneously, لم اَبْلِ,] with kesr to the ل; (K, TA;) [for لم أُبَالِهِ, or لم أُبَالِ;] only suppressing the ا, as they do in عُلَبِطٌ [ for عُلَابِطٌ]. (Sb, S, M.) b2: IAar says that بَالَى, inf. n. مُبَالَاةٌ, is like ↓ أَبْلَى meaning He exerted himself in a description of a war, or battle, or of generous conduct; as when one says, أَبْلَى ذٰلِكَ اليَوْمَ بَلَآءً حَسَنًا [He exerted himself well, that day, in a description of war, &c.]: and he cites the following verse [to which reference has been made above]: وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ [What hath happened to me that I see thee standing exerting thyself in a description of generous qualities, when thou hast become like one dead by reason of leanness?]: he says that he [the poet] heard him [whom he thus addresses] saying, “We have eaten and we have drunk [with guests], and we have done [such and such things]; ” enumerating, or recounting, generous qualities or actions, and lying in doing so: (T, TA:) in another place he says that تُبَالِى means looking to see which of them [or of thee and others] is best in بال [i. e. state, or condition], while thou art dying: (TA:) he says, also, that بَالَاهُ, inf. n. مُبَالَاةٌ, signifies he contended with him for superiority in glory, or excellence; (T, TA; *) and [it is said that] تبالى in the verse here cited means thus contending; syn. تُفَاخِرُ: (Ham p. 31:) and accord. to IAar, بَالَاهُ also signifies he contended with him in contradiction. (T, TA.) 4 ابلاهُ, inf. n. إِبْلَآءٌ: see 1, in two places. b2: [Hence,] ابلاهُ اللّٰهُ إِبْلَآءً حَسَنًا, (T,) or بَلَآءَ حَسَنًا, (S,) God did to him a good deed. (T.) [and hence,] it is said in the Kur [viii. 17], وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنُا (TA) And that He might confer upon the believers a great benefit, or favour, or blessing: (Bd:) or a good gift; meaning spoil. (Jel.) And أَبْلَيْتُهُ مَعْرُوفًا [I conferred upon him a favour, or benefit]. (S.) Zuheyr says, جَزَى اللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْ وَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو (T, * S,) meaning, الذى يَبْلُو بِهِ عِبَادَهُ, (T,) or الذى يَخْتَبِرُ بِهِ عِبَادَ, (S,) i. e. [May God recompense with beneficence what they two have done to you,] and do to them two the best of the deeds wherewith He tries [the thankfulness of] his servants. (T.) b3: ابلاهُ also signifies He made him to swear; [as though he tried his veracity by so doing;] (M, K;) or so ابلاهُ يَمِينًا. (TA.) [See also 8.] b4: And He swore to him: (M, K:) or this, (TA,) or ابلاهُ يَمِينًا, [as above,] (T, S,) he swore [or swore an oath] to him, and thereby soothed, or placated, his mind. (T, S, * TA.) b5: And hence, (TA,) He informed him, acquainted him, or told him. (IAar, M, K, TA.) b6: [and hence, He manifested it; revealed it; made it manifest, apparent, evident, clear, or plain; whence a phrase in a verse cited voce مُضْمَرٌ; and the phrase] مَا لَمْ يُبْلِ العُذْرَ, i. e. As long as he does not manifest, show, or make apparent, the excuse: but the verb [in this sense] is originally doubly trans.: one says, أَبْلَيْتُ فُلَانًا عُذْرًا, meaning I manifested to such a one an excuse so that I was not to be blamed after it; properly signifying I made such a one to be acquainted with my excuse, and to know the manner thereof; (Mgh;) and thus it is explained in the A: (TA: [in like manner, also, it is explained in the T:]) [or]

ابلاهُ عُذْرًا signifies He gave him an excuse which he accepted: (M, K:) and in like manner, ابلاهُ جُهْدَهُ [He gave him his endeavour, or energy, in an acceptable manner]; and نَائِلَهُ [his gift]. (M.) Hence, ابلى عُذْرَهُ signifies also He strove, laboured, or exerted himself, [and thus manifested his excuse,] in work. (Mgh.) And hence, ابلى فِى الحَرْبِ He manifested, or showed, his might, valour, or prowess, in war, or fight, [and he strove, laboured, or exerted himself, therein, (عُذْرَهُ being understood,)] so that men proved him and knew him. (Mgh.) See also 3, where another explanation of ابلى is given, in the latter portion of the paragraph.

A2: ابلى الثَّوْبَ [He wore out the garment;] trans. of بَلِىَ; (T, S, M, K;) as also ↓ بَلَّاهُ; (M, K;) belonging to the present art. and to art. بلى. (M.) One says to the مُجِدّ [i. e. him who makes, or puts on, a new garment], أَبْلِ وَ يُخْلِفُ اللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَاحْمِدَ الكَاسِى Wear out, and make new, [or put on new,] and praise the Clother [meaning God]. (S in art. جد.) b2: [Hence,] السَّفَرُ ↓ بَلَّاهُ [Journeying, or travel, wore him, or wasted him]; namely, a man; (M, K; but in the copies of the latter, ↓ بَلَاهُ [which I think an evident mistranscription];) as also عَلَيْهِ ↓ بلّى; and ابلاهُ: (M:) and so الهَمُّ [anxiety], (M, K,) and the like, (M,) and التَّجَارِبُ [tryings, or trying events]: (K:) and ابلاها السَّفَرُ (T, S) or ↓ بلّاها (thus in a copy of the S) [journeying, or travel, wore her, or wasted her]; namely, a she-camel. (T, S.) El-'Ajjáj says, وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْ كَرُّاللَّيالِى وَاخْتِلَافُ الأَحْوَالُ [And man, the returning of the nights time after time, and the alternation of states of being, wear him out as the wearing out of the shirt]: (S, M: *) he means, إِبْلَآءَ السِرْبَال, or فَبَلِىَ بَلَآءَ السِّرْبَال. (M.) And Ibn-Ahmar says, لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُ وَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا he means I lived the period that my father lived [so that I had long enjoyment of his life, and I outwore my paternal uncles, and I outwore my maternal uncle]: or, as some say, I lived with my father for the length of his life &c. (M, TA. * [In the latter, ↓ تَبَلَّيْتُ is put in the place of تَمَلَّيْتُ; and hence it is there said that تَبَلَّاهُ is like بَلَّاهُ: but I think that تبلّيت is a mistranscription.]) b3: أَبْلَيْتُ and ↓ بَلَّيْتُ also signify I bound the foreshank of a she-camel to her arm at the grave of her [dead] master, and left her without food or water until she died; or I dug for her a pit, and left her in it until she died. (S, TA. [See بَلِيَّةٌ, and مُبَلًّى.]) 5 تَبَلَّوَ see 4, near the end of the paragraph.6 التَّبَالِى [inf. n. of تَبَالَى]: see 1.

A2: تبالى القَوْمُ The people, or company of men, vied, or strove, one with another, in hastening to a little water, and drew from it. (Msb.) 8 ابتلاهُ: see 1, in three places. [Hence, اُبْتِلِىَ بِكَذَا (vulg. اِبْتَلَى) He was tried, proved, or tested, by, or with, such a thing; generally meaning he was afflicted thereby, or therewith; as, for instance, by, or with, a disease.] b2: Also He asked, or sought, or desired, of him information, or news, or tidings. (M, K.) And ابتلى signifies also He conjured, or adjured, and asked if any had knowledge; syn. اِسْتَحْلَفَ and اِسْتَعْرَفَ [explained by what here follows]. (M, K, TA. [In the CK, both the verb and the explanation are here wrong: the former is written اُبْلِىَ; and the latter, اسْتُحْلِفَ و اسْتُعْرِفَ.]) A poet says, تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِى

وَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ [She seeks for her father among the travellingcompanions, and conjures, or adjures, and asks. if any have knowledge, when a crocodile has destroyed him in the depth of the great river: تَبَغَّى is for تَتَبَغَّى]: he means that she says to them, “I conjure you, or adjure you, by God, (نَاشَدْتُكُمْ اللّٰهَ,) [tell me,] do ye know any tidings of my father? ” (M, TA.) But Aboo-Sa'eed says that تتبلى here means tries, proves, or tests; and that الاِبْتِلَآءُ signifies the trying, proving, or testing, whether by an oath or otherwise. (TA.) b3: [Also He desired it; he sought it.] It is said in a trad., النَّذْرُ مَا ابْتُلِىَ بِهِ وَجْهُ اللّٰهُ, i. e. [The vow that a man makes to be binding, or obligatory, on himself is that whereby the recompense of God] is desired, or sought. (TA.) b4: And He chose him, made choice of him, or elected him. (Sh and T, from a trad.) 12 اِبْلَوْلَى It (herbage) became tall, so that the camels were able to avail themselves of it. (K.) بِلْوُ سَفَرٍ, (T, S, M, A,) with kesr to the ب, (S,) and بِلْىُ سَفَرٍ, (S, A,) Worn, or wasted, by journeying, or travel; applied to a she-camel, (T, S, M, A,) and in like manner to a man, and to a he-camel: (M:) and بِلْىُ أَسْفَارٍ (M, K) and بِلْوُ

أَسْفَارٍ, (K, TA,) with kesr to the ب in both, (TA, [in the CK written with fet-h,]) a man worn, or wasted, by journeyings, or travels, and anxiety, (M, K, *) and the like, (M,) and tryings, or trying events: (K:) pl. أَبْلَآءٌ. (S, M.) And بِلْوٌ شَرٍّ and بِلْىُ شَرٍّ [both written in the CK with fet-h to the ب] A man having strength, or power, to endure evil; tried, proved, or tested, thereby: (M, K:) and in like manner, بِلْوُ خَيْرٍ and بِلْىُ خَيْرٍ

[tried, &c., by good, or prosperity]. (TA.) and إِنَّهُ لِبَلْوٌ مِنْ أَبْلَآءِ المَالِ and بِلْىٌ [both written in the CK with fet-h to the ب as before] Verily he is one of those who manage, or tend, camels, or the like, well. (M, * K, * TA.) The ى in بِلْى, in all these instances, is originally و, changed into ى because of the kesreh, and the weakness of the intervening letter, ل; as is the case in عِلَْيَةٌ: so says IJ. (M.) بَلَى: see art. بلى.

بِلْوَةٌ: see what next follows.

بِلْيَةٌ: see what next follows.

بَلْوَي: see what next follows.

بَلَآءٌ (T, S, Msb) and ↓ بَلْوَى (T, S, M, Msb, K) and ↓ بَلِيَّةٌ (S, M, Msb, K) and ↓ بِلْوَةٌ, (S, M, K,) with kesr, (S, K,) and ↓ بِلْيَةٌ, (so in a copy of the S, beside the third,) thus in the handwriting of Aboo-Zekereeyà, in the place of the third, (TA,) substs. (T, M, Msb, K) from بَلَاهُ اللّٰهُ, (T, Msb,) or from اِبْتَلَاهُ اللّٰهُ, [which is the same in meaning,] (M,) or from بَلَوْتُهُ, (K,) are one [in their signification; which is A trial, as meaning a probation, or a test; and as meaning particularly a trouble or an affliction of any kind by which one's patience or any other grace or virtue is tried, proved, or tested]; (S;) and the pl. (S, TA) of ↓ بَلِيَّةٌ (TA) is بَلَايَا, of the measure فَعَائِلُ changed to فَعَالَى: (S, TA:) [or] بَلَآءٌ is [properly, or originally,] an inf. n., (S, M, K,) and signifies the act of trying, proving, or testing, by, or with, good, and by, or with, evil: (S, M:) it is evil and good: (T, M: *) a trial, or an affliction, (T, K,) which is its original meaning; (T;) and a [probationary] benefit, favour, or blessing, (T,) or a [probationary] gift; (K;) the former of these requiring patience, and the latter being the greater of the two [as being commonly the more dangerous to the soul]; (TA;) [but the latter meaning is generally indicated only by the addition of an epithet: thus] بَلَآءٌ حَسَنٌ means a great benefit, or favour, or blessing, of God; (Bd in viii. 17;) or a good gift of God: (Jel ibid.:) بَلَآءٌ also means grief; as though it tried the body: (Er-Rághib, K:) and the imposition of a difficult, or troublesome, thing; a requirement; an exaction; because it is difficult, or distressing, to the body; or because it is trying. (K.) بَلَآءِ (like قَطَامِ, S, K) is syn. with البَلَآءُ: (S, M, K:) occurring in the saying, نَزَلَتْ بَلَآءِ عَلَى الكُفَّارِ [Trial, or affliction, befell the unbelievers]: (S, M, * K: *) mentioned by El-Ahmar, as heard by him from the Arabs. (S.) بِلَآءٌ, like كِتَابٌ in form, [is an inf. n. of 3, q. v.: A2: and also signifies] Anxiety respecting which one talks to himself, or soliloquizes. (Msb. [Compare a meaning of بَلَآءٌ, above.]) بَلِىٌّ: see the paragraph next following; last sentence.

بَلِيَّةٌ: see بَلَآءٌ, in two places.

A2: Also A she-camel that has her fore shank bound to her arm at the grave of her master, and is left without food until she dies: (T:) or a she-camel, (M in arts. بلو and بلى, and K,) or a mare, or beast of the equine kind, (M in art. بلو,) that is bound at the grave of her master, (M, K,) he being dead, and is left without food or water (M) until she dies (M, K) and wastes away; for they used to say that her master would be raised from the dead upon her: (M:) or a she-camel which, in the Time of Ignorance, had her fore shank bound to her arm at the grave of her master, and was left without food or water until she died: or for which was dug a pit, wherein she was left until she died: for they used to assert that men would be raised from the dead riding upon the بَلَايَا, [pl. of بَلِيَّةٌ in the sense above explained, (T, TA,)] or walking if their beasts whereon they rode were not bound, with the head turned backwards, at their graves: (S:) or a cow, or she-camel, or sheep, or goat, which, in the Time of Ignorance, they used to hamstring, or slaughter, at the grave: so in a trad. (TA.) Suh says that this custom proves that, in the Time of Ignorance, they held the doctrine of the resurrection of the body: but they who held it were the fewer number. (TA.) It is said that بَلِيَّةٌ is originally ↓ مُبْلَاةٌ or ↓ مُبَلَّاةٌ. (TA.) Et-Tirimmáh says, مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَا وَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ [Places of abode in which thou wilt not see the stones, or other things, that have been set up to be worshipped, nor the pits of the beast left by the grave of the master to die]; meaning places of abode of the people of El-Islám, exclusively of the pagans. (S.) IAar says that ↓ بَلِىٌّ and بَلِيَّةٌ signify Such as is wearied, or jaded, and emaciated, and dying. (TA.) بَالٍ [act. part. n. of بَلَاهُ; Trying, proving, or testing. b2: And hence,] Knowing, or being acquainted [with a thing]; as in the phrase, جَعَلْتُهُ بَالِيًا بِعُذْرِى I made him to be acquainted with my excuse, and to know the manner thereof. (Mgh.) A2: Also Old, and wearing out [or worn out]; applied to a garment. (Msb.) b2: [Hence,] بَالِيَاتٌ is used as meaning The places of tents. (Ham p. 492.) مُبْلَاةٌ, fem. of مُبَلًى: see بَلِيَّةٌ.

مُبْلًّى, and its fem. مُبَلَّاةٌ: see بَلِيَّةٌ.

مُبَلِّيَاتُ Women that stand around a man's riding-camel [which they bind, or place in a pit, by his grave, to die of hunger and thirst,] when he has died or been slain, wailing for him. (T, S. *) You say, قَامَتْ مُبَلِّيَاتُ فُلَانٍ يَنُحْنَ عَلَيْهِ [The women that bound, or placed, the بَلِيَّة by the grave of such a one stood around it wailing for him]. (T, S.)

بول: بال على نفسه: بال في سراويله (ألف ليلة 4: 166).
تبول: ذكرها فوك في مادة: mingere بال وتجمع على أبوال (السعدية شرح المزامير 73) حال، شأن (لين) ويقال: ما بال هذا؟ أي معنى هذا وما شأنه، ففي رياض النفوس (ص43و): فدفع إليه الصرة فقال له الشاب ما بال هذه الصرة؟ أي ما معناها وما شأنها؟ (وانظر أخبار ص32).
ولما كانت بال مرادفة لكلمة حال فهي تعني ما تعنيه حال عند الصوفية أي انجذاب الروح، واستغراق في التأمل، ذهول (كوسج مختار ص57 حيث صوابه: بالبال) وليس هذا من بالي (عند لين): ليس هذا مما أهتم وهو نفس معنى: ما على بالي (بوشر).
وكان من السلطان على بال: أي كان السلطان يهتم به (فريتاج مختار ص135) وما على باله من شيء: أي لا يبالي بشيء ولا يهتم به (بوشر) ومبالاة واهتمام (لين) ومثله ديران بال (بوشر) وألقى بالاً إلي (عند لين): اهتم به، وكذلك ألقى بالاً له (أخبار 26، المقري 1: 465) ورمى باله (فوك) وأعطى باله له، وفي ألف ليلة (برسل 9: 264). خَلِّي بالك للباب حتى أتعرّى أي اهتم بالباب حتى أتعرى أي انظر نحو الباب وأدر وجهك نحو الباب و ((التفت إلى جهة الباب)) كما جاء في طبعة ماكن. ورد بالاً (همبرت 225) ودار باله على أي أدار (بوشر) وجعل الشيء ببال، ففي ابن البيطار (2: 17): فتفقدتها وجعلتها منى ببال. وأخيراً: جعله من باله (أخبار 44) وفي كتاب محمد بن الحارث (ص274): انظروا إلي واجعلوني من بالكم. وفي رياض النفوس (ص71ق): فجعلت ذلك الرجل من بالي وطلبته بكل حيلة فلم أقدر عليه.
ومعناه أيضاً شغل نفسه بالشيء وانصرف إليه ففي رياض النفوس (ص77و): وقدم إليه الخصوم فعرضوا عليه خصوماتهم ليصلح بينهم)) فاجعل من بالي حفظ ما يطلبه كل واحد منهم وما يحتج به.
ويحذف الفعل اختصاراً فيقال: بالك أي انتبه! واحذر! (رجن - اكر ص15، فريجُس 57، دان 391، ارندا 30، آفجست 1: 338، اورمسبى 72، بوشر، برجرن) وبالك والفرس: احذر من هذا الفرس (بوشر) وبالك ثم بالك من أنك تعمل: أي أحذر أن تعمل (بوشر) وبالك ثم بالك من أنك لا تعمله: أي إياك أن تقصر في عمله أو إياك أن لا تعمله، (بوشر).
واختصارا آخر هو: على بال: أي أني منتبه، إني حذر. ففي كتاب علي بك (1: 14) يصيح الحارس كل خمس دقائق: عساسة، فيجيبه الآخر: على بال.
وبال: خاطر، ذكرى (بوشر، هلو) ورأي، خاطر فكرة (هلو، بوشر) يقال: ما بالك حين أي ما رأيك حين (معجم بدرون).
له بال: أي قدر يهتم به، ففي النويري، افريقية (ص 48ق): فجمعوا له شيئاً له بال. وجاء في العبارة المماثلة في ابن الأثير (9: 427): له قدر. وفي تاريخ تونس (ص118): صادف مدداً أتاهم من أرضهم له بال.
ويقال أيضاً: لا بال له أو به أي لا قدر له، لا يهتم به (ابن العوام 1: 47، أماري 385، 623) وبالى عندك: أي إني قلق عليك (بوشر) ومنه لباله: عفو الخاطر، تلقائياً.
بالة (أسبانية) تجمع على بالات وبوائل: مذراة، مجرفة من الخشب لتذرية الحبوب (فوك، الكالا، بوشر (بربرية)).
وبالة: ملعقة كبيرة من الخشب (الكالا).
وبالة (إيطالية): حزمة من البضاعة (محيط المحيط).
وبالة جُوخ: قطعة من الجوخ (بوشر).
بَوْلة: مصدر بال (الكالا، وانظر فكتور) أو مرادف كلمة بول التي يقول الكالا انها اسم الجمع الجنسي لبولة، وبول (الكالا).
بِوَالَة: مثانة (همبرت 4؛ بلغو الجزائر. محيط المحيط: بلغة المغاربة).
مَبْوَل ويجمع على مَبَاوِل: محل البول، مكان معد ليبال فيه (الكالا).
مِبْوَل: كوز يبال فيه ليلاً في الغرفة (همبرت 203).
مَبْوَلَة: مثانة (الكالا، بوشر).
مِبْوَلة: مسبار، قسطر. انبوب مجوف من آلات الجراحة. ففي معجم المنصوري: هي الآلة المسماة بالقثاطير تدخل في القضيب لدفع حجر أو نحوه - ومثانة (همبرت 4).

بول

1 بَالَ, (T, S, &c.,) aor. ـُ (S, M, Msb,) inf. n. بَوْلٌ (M, Msb) and مَبَالٌ, (Msb,) [He urined, discharged his urine, made water, or staled;] said of a man, (M, Msb,) and of a beast, (Msb,) &c. (M.) b2: [Hence,] بَالَ بَوْلًا شَرِيفًا فَاخِرًا (tropical:) He (a man) begat offspring resembling him (El-Mufaddal, T, TA) in form and natural dispositions. (El-Mufaddal, TA.) b3: A poet, using the verb metaphorically, says, بَالَ سُهَيْلٌ فِى الفَضِيخِ فَفَسَدْ (tropical:) [Canopus made water in the beverage prepared from unripe dates, and it became spoiled, or marred]: (M:) meaning, that when Canopus rises [aurorally, which it does, in central Arabia, early in August, the making of that beverage is stopped, for] the season of unripe dates has passed, and they have become ripe. (L in art. فضخ.) بَالَ سُهَيْلٌ is also a prov., said when winter has come. (MF in art. خرت.) [See سُهَيْلٌ.] b4: بَوْلٌ also signifies (assumed tropical:) The having vent, so as to flow forth: (K:) whence بَوَّالٌ as an epithet applied to a wine-skin: see this word below. (TA.) b5: and بَالَ (assumed tropical:) It melted, or dissolved: (K:) said of fat. (TA.) 2 بوّل أَصْلَ الشَّجَرَةِ (K in art. قزح) [He made water upon the root, or stem, of the tree: or] he put urine at the root of the tree to render its fruit abundant. (TK in that art.) 3 لَا أُبَاوِلُهُ, from البَالُ, I will not, or I do not, cause him, or it, to move, or occur to, my mind. (Z, TA in art. بلو. See لَا أُبَالِيهِ in that art.) 4 ابال الخَيْلِ, and ↓ استبالها, [He, or it, made, or caused, the horses to stale: or] he stopped the horses for the purpose of [their] staling. (TA.) One says, (in threatening, PS,) لَنُبِيلَنَّ الخَيْلَ فِى

عرَصَاتِكُمْ [We will assuredly make the horses to stale in your courts]. (S.) And it is said in a prov., أَحْمِرَةٌ ↓ بَالَ حِمَارٌ فَاسْتَبَالَ An ass staled, and caused some (other) asses to stale: applied to a case in which people help one another to do what is disagreeable. (Meyd.) 10 استبال He desired, or required, to make water. (KL.) b2: See also 4, in two places. b3: El-Farezdak says, وَ إِنَّ الَّذِى يَسْعَى لِيُفْسِدَ زَوْجَتِى

كَسَاعٍ إِلَى أُسْدِ الشَّرَى يَسْتَبِيلُهَا meaning [And verily he who strives to corrupt my wife is like one betaking himself to the lions of Esh-Sharà (a certain road abounding with those animals)] to receive their urine in his hand. (S.) بَالٌ A state, condition, or case; syn. حَالٌ (T, S, Msb, K) and شَأْنٌ: (T:) or a state, condition, or case, for which one cares; wherefore one says, مَا بَالَيْتُ بِكَذَا, inf. n. بَالَةٌ, meaning “ I cared not for such a thing: ” (TA:) or a thing [or things] for which one cares: (Har p. 94:) and البَالُ signifies also بَالُ النَّفْسِ, i. e. care, or concern; and hence is [said to be] derived بَالَيْتُ, having for its inf. n. بَالَةٌ. (T.) One says, مَا بَالُكَ What is thy state, or condition, or case? (S.) [See the Kur xii. 50 and xx. 53: and see an ex. in a verse cited in this Lex. voce

إِيهِ.] When it was said to a man, in former times, “ How hast thou entered upon the morning? ” he used to reply, بِخَيْرٍ أَصْلَحَ اللّٰهُ بَالَكُمْ [With good fortune: may God make good your state, or condition]. (Ham p. 77.) وَ يُصْلِحُ بَالَهُمْ, in the Kur [xlvii. 6], means And He will make good their state, or condition, in the present world: (I'Ab, T:) or their means of subsistence in the present world, together with their recompense in the world to come. (M.) One says also, هُوَ رَخِىُّ البَالِ He is in ample and easy circumstances (T, Msb) of life; (T;) he is not straitened in circumstances, nor troubled: (T:) or he is in an easy, or a pleasant, state or condition: (TA in art. رخو:) or he is easy, or unstraitened, in mind: (S:) [for] البَالُ, (T, M, K,) or رَخَآءُ البَالِ, (TA,) signifies ampleness and easiness of life: (T, M, K, TA:) or البال signifies an easy, or unstraitened, state of the mind. (S.) And هُوَ كَاسِفُ البَالِ He is in an evil state or condition: (TA:) or he is straitened in his hope, or expectation: for البال is said to signify hope, or expectation: (T:) so says El-Hawaázinee. (TA.) And لَيْسَ هٰذَا مِنْ بَالِى This is not of the things for which I care. (S.) And it is said in a trad., كُلُّ أَمْرٍ ذِى

بَالٍ لَمْ يُبْدَأْ فِيهِ بِحَمْدِ اللّٰهِ فَهُوَ أَبْتَرُ, i. e., Every honourable affair, for which one cares, and by which one is rendered solicitous, [in which a beginning is not made by praising God, is cut off from good, or prosperity:] or every affair of importance, or moment. (TA in two places in this art.) b2: Also The heart, or mind; syn. قَلْبٌ, (T, S, Msb, K,) and خَلَدٌ, (Ham pp. 76 and 77,) and نَفْسٌ, (Az, T,) and خَاطِرٌ. (M, K, Kull p. 179.) You say, خَطَرَ بِبَالِى, (Msb, Kull ubi suprà,) and عَلَى بَالِى, (Kull ibid.,) i. e., [It (an affair, or a thing, Kull) occurred to, or bestirred itself in, or moved,] my heart, or mind. (Msb, Kull.) And لَمْ يَخْطُرْ بِبَالِى ذٰلِكَ الأَمْرُ, i. e., [That affair did not occur to, or] did not move me, or distress me. (T.) And مَا يَخْطُرُ فُلَانٌ بِبَالِى, i. e. [Such a one does not occur to, or move,] my heart, or mind. (S.) b3: [And hence, Mind, or attention. You say, أَعْطِنِى بَالَكَ Give me thy mind, or attention. And] لَا أُلْقِى إِلَيْهِ بَالًا [I will not, or I do not, give, or pay, any attention to him, or it]. (Z, TA in art. بلو.) A2: [The whale;] a great fish, (S, K,) of the fish of the بَحْر [here meaning sea]; (S;) a certain bulky fish, called جَمَلُ البَحْرُ; (M;) it is a fish fifty cubits long: (MF:) [Kzw describes it as being from four hundred to five hundred cubits in length, and says that it sometimes shows the extremity of its fin, like a great sail, and its head also, and blows forth water rising into the air higher than an arrow can be shot: these and other exaggerated particulars he mentions in his account of the Sea of the Zenj: and in a later place he says, that it eats ambergris, and dies in consequence; and a great quantity of oil is procured from its brain, and used for lamps:] the word [in this sense] is not Arabic: (S:) in the O it is said to be arabicized, from [the Persian] وَالْ. (TA.) A3: The spade (مَرّ [in the CK erroneously written مُرّ]) with which one works in land of seed-produce. (M, K.) A4: See also بَالَةٌ, in three places.

بَوْلٌ, originally an inf. n., (Msb,) [Urine; stale:] pl. أَبْوَالٌ. (S, Msb, K.) b2: أَبْوَالُ البِغَالِ The seminal fluid of mules. (As, TA.) and hence, as being likened thereto, because it is fruitless, (As, TA,) (assumed tropical:) The سَرَاب [or mirage: in the CK الشَّرابُ]. (As, K, TA.) It is also applied to the road of El-Yemen, which is not travelled but by mules: see also art. بغل. (TA.) b3: بَوْلُ العَجُوزِ (assumed tropical:) Cow's milk. (TA.) b4: بَوْلٌ signifies also (tropical:) Offspring. (M, K, TA.) b5: And (tropical:) A large number. (K, TA.) b6: See also أَبْوَلُ.

بَالَةٌ A [flask, or bottle, such as is called] قَارُورَة: (M, K:) pl. [or rather coll. gen. n.] ↓ بَالٌ. (TA.) b2: A [bag such as is called] جِرَاب, (T,M, K,) small and large, in which mush is put: (T:) or (M [in the K “ and ”]) the receptacle of perfume: (S, M, K:) a Persian word, (S, M,) arabicized; (S;) in Persian بِيْلَه, (T, S, M,) or بَالَه: (M:) pl. [or coll. gen. n.] ↓ بَالٌ. (T.) b3: It is said to signify also An odour; a smell; (T;) on the authority of Aboo-Sa'eed Ed-Dareer; (TA;) from بَلَوْتُهُ meaning “ I smelled it, and tried, proved, or tested, it; ” originally بَلْوَةٌ; the و being transposed, and changed into ا. (T.) b4: And A staff with a pointed iron at the end, used by the hunters of El-Basrah, who throw it at the game: pl. [or coll. gen. n.] ↓ بَالٌ. (T, TA.) b5: And hence it is applied by the vulgar to A small elongated sword. (TA.) A2: It is also an inf. n. of بَالَى, which see in its proper art. (TK.) بَوْلَةٌ The origin (مَنْبِت [so in copies of the K accord. to the TA)] or daughter (بِنْت [so in some copies of the K]) of a man; (K;) on the authority of El-Mufaddal. (TA.) بِيلَةٌ a subst. from بَالَ, (S, M, K,) [meaning A discharging of urine, making water, or staling: or a mode, or manner, thereof; as appears probable from its form, and from J's adding that it is] like جِلْسَةٌ and رِكْبَةٌ; (S;) [and also from the following phrase:] إِنَّهُ لَحَسَنُ البِيلَةِ [Verily he is one who has a good mode of discharging his urine]; from البَوْلُ. (M.) بُوَلَةٌ That discharges much urine; syn. كَثِيرُ البَوْلِ; (M, K;) applied to a man; (M;) and so ↓ بَوَّالٌ applied to a camel. (TA.) بَوَالٌ A disease occasioning much, or frequent, بَوْل [or discharging of urine]: (M, K:) a disease that attacks sheep, or goats, such that they discharge urine until they die. (Ham p. 77.) Yousay, أَخَذَهُ بُوَالٌ He was taken with much, or frequent, بَوْل [or discharging of urine]. (S.) بَوَّالٌ: see بُوَلَةٌ. b2: [Hence,] (assumed tropical:) A wine-skin from which the wine runs out. (TA.) b3: And شَحْمَةٌ بَوَّالَةٌ (assumed tropical:) A piece of fat that quickly melts or dissolves. (IAar, TA.) أَبْوَلُ مِنْ كَلْبٍ More frequent in making water than a dog: or it may mean more abundant in offspring. (Meyd. [Freytag adds, in his Arab. Prov. i. 199, on the authority of Sharaf-ed-Deen, that ↓ بول (i. e. بَوْلٌ) may signify urine or coitus or offspring.]) مَبَالٌ [The place of urine, or of the urinary discharge; meaning] the فَرْج [or pudendum of a man and of a woman]: whence the phrase, مَبَالٌ, فِى مَبَالٍ occurring in a trad. (TA,) مَبْوَلَةٌ [A diuretic; a provocative of urine]. You say, كَثْرَةُ الشَّرَابِ مَبْوَلَةٌ, (S, K, *) i. e., Much beverage occasions a discharging of urine. (TA.) مِبْوَلَةٌ [A urinal;] a vessel (كُوز) in which one makes water. (S, K,*)

درس: درس. والمصدر منه مدرسة أيضاً. (المعجم اللاتيني العربي): داس (فوك) وفي ابن العوام (1: 65) اقرأ درس بدل دوس في (ص80) منه (بالأرجل) وفي رياض النفوس (ص64 و): السلطان وجه إلي يأمرني أن آمر بدرس هذا الشيخ حتى يموت. وبعد هذا: فقفزوا عليه حتى مات.
ودَرَس: دق، سحق، هرس (فوك، الكالا).
ودرس: خرب، دمر، عاث في البلاد فساداً (أخبار ص110).
درّس (بالتشديد) داس: وطأه بقدمه (فوك، الكالا) وفيه: تدريس: وطأ بالقدم.
ودرّس: تعثر، اصطدم (الكالا).
ويقال درّس على، ففي الادريسي 35 فصل 5: وقعر هذه المراكب مسطح وغير عميق وذلك لكي تستطيع أن تحتمل حمولة كبيرة ولا تدرس على كبير ترش.
تدرّس: ذكرت في معجم فوك في مادة Conculcare.
تدرّس: تعثر، اصطدم (الكالا).
اندرس: بلي (فوك).
واندرس: ديس (فوك).
واندرس: سحق، دُق، هرس (فوك).
واندرس الكتاب: درس وقرئ (فوك).
درْس: سحن الأصباغ (الكالا).
درْس: ما يقرأ من العلم في وقت ما (بوشر، المقري 1: 49، 137، ميرسنج ص5، زيشر كند 7: 51).
درْسة: مصدر درس بمعنى داس ووطأ بالأقدام (الكالا).
ودرْسة: سحق، دقَ (الكالا). دريس: الخلق البالي: القديم، ويجمع على دُرُس (عبد الواحد ص214، تاريخ البربر 1: 392).
ودريس: فت وهو يابس البرسيم، هشيم (همبرت ص179).
ودريس: نبات اسمه العلمي: phelipea lutea براكس مجلة الشرق والجزائر (8: 182).
دريس أو دريس التغشري لعبة تلعب بأربعة وعشرين حجراً أو صدفة على رقعة الداما كل اثني عشر منها يختلف لونه عن الآخر. وطريقة اللعبة هو أن يحاول اللاعب منع ملاعبه من وضع ثلاث قطع من أحجاره أو صدفة الواحدة بعد الأخرى في زوايا المربع المتقابلة (برجرن ص513) وراجع كارترون (ص416، 456، 479) وفي رحلة في بلاد العرب لنيبور (1: 166): دريس الثلاثة والتسعة.
وفي محيط المحيط (مادة قرق): هو الاسم الذي يطلقه المولدون على اللعبة المسماة بالقرق.
دراس: من يدرس القمح أي يدوسه. (الكالا) وفي معجم بوشر: درّاس القمح.
ورّاس: ساحق، ساحن (الكالا). وساحق الأصباغ وساحنها (الكالا).
وفي معجم فوك ذكرت دراس في مادة Studure.
درواس: كلب كبيرؤ الرأس (بوشر).
درياس: كلمة بربرية. ونجد أيضاً ادريس (ابن البيطار 1: 19) أو إدريس كما جاء في مخطوطة ب، وادرياس (ابن البيطار 1: 225).
وهو في كتب الرحالة دريس ودرياس ودريس ويعرف كمسهل غير إنه سام لسكان المدن. (المقدمة 1: 164)، وهو تمنس سام (كاريت جغرافية ص160)، وهو نبات ضار للإبل يشبه جذر الجزر الــأصفر (مجلة الشرق والجزائر 7: 286) وهو التافسيا، ففي المستعيني مادة تافسيا: وقال ابن جلجل التافسيا ينبت في بلاد البربر بناحية فاس يعرفونه إدريس (ابن البيطار 1: 19، 225) وفي مخطوطة ب منه: يوجد هذا النبات بالقرب من فاس وهو يشبه الكلخ (باجني مخطوطات).
وفيما يقول الدكتور جويون (بربروجر ص206، 311) وهو السلفيون عند اليونان والسريتيوم عند الرومان، وعند بارت (ص468 - 469) وهو السلفيون أيضاً. وانظر أيضاً براكس مجلة الشرق والجزائر (8: 281)، هاملتون (ص27).
ادريس، ادرياس، ادريس: انظر درياس.
مِدْرَس: مسلفة، مشط (أداة مسننة تجر فوق الأرض المحروثة لتنقيب المدر وطمر الحبوب المزروعة).
مَدْرَسة: كرسي الأستاذية (بوشر).
ومدرسة: تطلق في إيران على ما يسمى في المغرب زاوية (انظر الكلمة) أي أنها كلية دينية ونزل مجاني تشبه شيهاً كبيراً أديرة القرون الوسطى (ابن بطوطة 2: 29، 30، 32).
ومدرسة لا تعني في الأندلس كلية لأنها لم تكن موجودة فيه فقد كانت المساجد محل التعليم. (ابن سعيد فيما ينقل المقري 1: 136) بل تعني مكتبة (الكالا) وهذا لعل من الصواب ان نترجم بهذا ما ذكره الخطيب (ص131 ق) من أن رضوان الحاجب المتوفى سنة 790م أنشأ أول مدرسة في غرناطة. وكذلك ما ذكره المقري (3: 656) من أن السلطان أوقف نسخة من الإحاطة لابن الخطيب على مدرسة في نفس المدينة. ومع ذلك فان كلمة مدرسة يمكن أن تعني كلية في هذين النصين لأنها ربما كانت قد أسست في وقت بعد الوقت الذي كتب فيه ابن سعيد.
ومدرسة: موضع تدرس فيه الحبوب وتداس ففي ابن العوام (1: 32): وفيه معرفة وقت الحصاد واختيار مواضع البيادر والمدارس والزروع (والصواب ومدارس الزرع) وفي مخطوطتنا: الأديار لمدارس الزرع.
مدرسي: مجمعي، أكاديمي (بوشر).

درس

1 دَرَسَ, aor. ـُ inf. n. دُرُوسٌ, It (a trace, or mark, or what is termed رَسْمٌ, S, A, K, and a house, A, or a thing, M) became effaced, erased, rased, or obliterated; (S, M, A, K;) as also ↓ اندرس, (K, TA,) said of what is termed رسم: (TA:) or it (the trace, or mark, of a house; or what remained, cleaving to the ground, marking the place of a house;) became covered with sand and dust blown over it by the wind: (TA in art. دثر:) or it (an abode, or a place of sojourning,) became effaced, erased, rased, or obliterated, and its traces, or remains, became concealed, or unseen: (Msb:) and دَرُسَ signifies the same as دَرَسَ in the first of the senses explained above, but in an intensive manner. (M.) b2: [Hence الآيَاتُ ↓ دَارَسَتِ as explained near the end of this paragraph.] b3: Hence, also, (AHeyth,) دَرَسَ الثَّوْبِ, (AHeyth, S, A, K,) inf. n. دَرْسٌ, (S, TA,) (tropical:) The garment, or piece of cloth, became old and worn out. (AHeyth, S, A, K.) b4: And دَرَسَ الكِتَابُ (assumed tropical:) The writing, or book, became old. (Msb.) b5: [Hence, also,] دَرَسَتْ, (S, M, A, K,) aor. ـُ (M,) inf. n. دُرُوسٌ (S, M, K) and دَرْسٌ, (M, K,) (tropical:) She (a woman, S, M, A, K, or, accord. to Lh, a girl, M) menstruated. (S, M, A, K.) A2: دَرَسَتْهُ الرِّيحُ, (S, M, K,) or الرِّيَاحُ, (A,) [aor. ـُ inf. n. دَرْسٌ, (A, TA,) The wind, (S, M, K,) or winds, (A,) effaced, erased, rased, or obliterated, it, (S, M, A, K,) by repeatedly passing over it; (A;) namely, a trace, or mark, [of a house &c.,] or what is termed رَسْمٌ; (S, K;) and [erased, or rased,] a house; (A;) or a thing: (M:) and دَرَسَهُ القَوْمُ The people effaced, erased, rased, or obliterated, it. (M.) b2: Hence, (AHeyth,) دَرَسَ الثَّوْبَ, (AHeyth, K,) aor. ـُ inf. n. دَرْسٌ, (TA,) (tropical:) He rendered the garment, or piece of cloth, old and worn-out. (AHeyth, K.) b3: دَرَسَ الطَّعَامَ, (M,) or الحِنْطَةَ, (S, A, Msb, K,) وَنَحْوَهَا, (Msb,) aor. ـُ (TA,) inf. n. دَرْسٌ (M, K) and دِرَاسٌ, (S, A, Msb, K,) (tropical:) He trod, or thrashed, the wheat, (S, M, A, Msb, K,) and the like: (Msb:) [because he who does so passes repeatedly over it:] of the dial. of El-Yemen: (M, TA:) or دِرَاسٌ in the sense here indicated is of the dial. of Syria. (TA.) b4: دَرَسَ المَرْأَةَ, (A,) or الجَارِيَةَ, (K,) (tropical:) He compressed the woman, (A,) or the girl. (K.) b5: دَرَسَ النَّاقَةَ, (M, A,) aor. ـُ inf. n. دَرْسٌ, (M,) (tropical:) He broke, or trained, the she-camel: (M, A:) [and so, app., ↓ دَارَسَهَا; for it is said that] the primary signification of مُدَارَسَةٌ is the breaking, or training, or disciplining, [a beast;] and returning time after time (تَعَهُّدٌ) to a thing. (TA.) You say also, بَعِيرٌ لَمْ يُدْرَسُ, meaning (tropical:) A camel that has not been ridden. (S, TA.) b6: Hence, (M,) [or from دَرَسَتْهُ الرِّيحُ, or from دَرَسَ الثَّوْبَ,] دَرَسَ الكِتَابَ, (S, M, A, K,) aor. ـِ (M, K) and دَرِسَ, (K,) inf. n. دَرْسٌ and دِرَاسَةٌ (S, M, K) and دَرَاسَةٌ and دِرَاسٌ, (TA,) (tropical:) He read the book; (M, K;) as though he opposed it until it became easy for him to remember it: (M:) or he read it repeatedly, [or studied it,] in order to remember it: (A:) or he made it easy to remember, by much reading: (TA:) or he read and learned it: (Bd in vi. 105:) and ↓ دَارَسَهُ, inf. n. مُدَارَسَةٌ and دِرَاسٌ, signifies the same: (M:) and so ↓ دَرَسَّهُ, and ↓ أَدْرَسَهُ: (K:) or the former of the last two has an intensive signification: the latter of them is mentioned by IJ: (TA:) [but accord. to the M, it is said by IJ that both of these are doubly trans., and have a different signification, which is also indicated in the A as that of the former of them: see 2:] الكُتُبَ ↓ دَارَسَتْ, and ↓ تَدَارَسْتُهَا, and ↓ اِدَّارَسْتُهَا, signify the same as دَرَسْتُهَا [I read the books, or read them repeatedly, &c.]: (S, TA:) and القُرْآنَ ↓ تَدَارَسَ signifies He read the Kur-án, and returned to it time after time, in order that he might not forget it. (TA.) Yousay also, دَرَسْتُ العِلْمَ, aor. ـُ inf. n. دَرْسٌ and دِرَاسَةٌ, (tropical:) I read science. (Msb.) It is said in the Kur [vi. 105], accord. to different reading, وَلِيَقُولُوا دَرَسْتَ, and ↓ دَارَسْتَ, (tropical:) [And to the end that they may say, Thou hast read, &c.:] but some say that the former means Thou hast read the books of the people of the Scriptures: and the latter, Thou hast consulted, or conferred, with them; expl. by ذَاكَرْتُهُمْ: (M:) or the former means Thou hast learned: (Abu-l-'Abbás:) and the latter, Thou hast read, or studied, under the Jews as thy teachers, and they have read, or studied, under thee as their teacher: (I'Ab, Mujáhid, K:) and another reading is ↓ دَارَسَ; i. e. دَارَسَ النَّبِىُّ اليَهُودَ [he prophet hath read, or studied, with the Jews] : and another, ↓ دَارَسَتْ, which may be rendered in two ways: The Jews have read, or studied, or consulted, or conferred, with (دَارَسَتْ) Mohammad: and The signs (آيَات) have vied in length of time [or antiquity] with those of other scriptures so that every one of them has for the most part become obliterated: (TA:) and another reading is دَرَسَتْ; and another, دَرُسَتْ; both meaning, They (these stories, or histories,) have become obliterated: (M:) or they are things which have long since passed: (Abu-l-' Abbás:) but the latter of these two verbs has a more intensive signification: and it is also said to signify They have been dissipated. (M.) [You also say, دَرَسَ عَلَيْهِ (tropical:) He read, or studied, under him as his teacher; like قَرَأَ عَلَيْهِ.]2 دَرَّسَ غَيْرَهُ (tropical:) [He made another to read, or to read repeatedly, or to study, in order to remember; or to read and learn: he taught him to read, &c.: he lectured him]. (A.) And دَرَّسْتُهُ الكِتَابَ and إِيَّاهُ ↓ أَدْرَسْتُهُ (tropical:) [I made him, or taught him, to read the book, or to read it repeatedly, or to study it, or to read and learn it]. (IJ, M.) b2: See also دَرَسَ الكِتَابَ.3 دَارَسَتِ الآيَاتُ: see 1.

A2: دارس النَّاقَةَ: see 1. b2: دارس غَيْرَهُ (tropical:) [He read, or studied, with another, each of them teaching the other]. (A.) and دَارَسْتُهُ الكِتَابَ, inf. n. مُدَارَسَةٌ, (tropical:) [I read, or read repeatedly, or studied, or read and learned, with him the book, each of us teaching the other]. (A.) And دَارَسَهُمْ (assumed tropical:) He called to mind with them a subject of discourse, &c.; or he conferred with them; syn. ذَاكَرَهُمْ. (M.) See also 1, latter half, in five places.4 أَدْرَسَ see 2: b2: and see دَرَسَ الكِتَابَ.5 تَدَرَّسْتُ أَدْرَاسًا وَتَشَمَّلْتُ شِمَالًا (tropical:) [app., I clad myself in old and worn-out garments, and wrapped myself in shemlehs]. (A, TA.) 6 تَدَارَسُوا الكِتَابَ حَتَّى حَفِظُوهُ (tropical:) [They read the book, or read it repeatedly, or studied it, or read and learned it, together, teaching one another, until they retained it in memory]. (A.) b2: تَدَارَسْتُ الكُتُبَ, and اِدَّارَسْتُهَا, and تَدَارَسَ القُرْآنَ: see دَرَسَ الكِتَابَ.7 إِنْدَرَسَ see 1, first signification.

دَرْسٌ A road, or way, that is unapparent; (S, K;) as though the traces thereof had become effaced. (TA.) b2: See also دِرْسٌ.

A2: [A lecture: pl دُرُوسٌ.]

دِرْسٌ The relic, trace, or mark, of a thing that becomes effaced, erased, rased, or obliterated. (M.) b2: (tropical:) An old and worn-out garment, or piece of cloth; (S, M, A, K;) [app. an epithet used as a subst.;] as also ↓ دَرْسٌ (M) and ↓ دَرِيسٌ; (S, M, A, K;) ↓ which last also signifies an old and worn-out carpet; (A;) ↓ and as an epithet, signifying old and worn-out, is applied to a coat of mail, (M, TA,) and to a sword, and to a مِغْفَر [&c.]: (TA:) pl. [of the first] أَدْرَاسٌ, (M, K,) [a pl. of pauc.,] and [of the same or of either of the others] دِرْسَانٌ. (S, M, K.) b3: [Hence, or, as IF says, from الحَيْض,] أَبُو أَدْرَاسٍ [in some copies of the K أُمُّ أَدْرَاسٍ] (tropical:) The pudendum muliebre. (S, O, K.) دُرْسَةٌ (assumed tropical:) Training, or discipline. (K.) دَرِيسٌ: see دِرْسٌ, in three places. b2: [Also Dry بِرْسِيم, or Alexandrian trefoil.]

رَبْعٌ دَارِسٌ [A house of which the remains are becoming effaced, erased, rased, or obliterated: or i. q. رَبْعٌ مَدْرُوسٌ]. (A.) b2: اِمْرَأَةٌ دَارِسٌ, (M, K,) or, accord. to Lh, جَارِيَةٌ دَارِسٌ, (M,) (tropical:) A woman, (M, K,) or girl, (Lh, K,) menstruating: (Lh, M, K:) pl. دُرَّسٌ and دَوَارِسُ. (M.) أَبُو إِدْرِيسَ (tropical:) The penis. (A, K.) تَدْرِيسٌ [inf. n. of 2, q. v.]

A2: [Also (assumed tropical:) A conventional term or signification used by the مُدَرِّسُون, or lecturers, tutors, or professors, of colleges]. (Mgh, in arts. حنف and دين, &c.) مِدْرَسٌ (assumed tropical:) A book, or writing: (K, TA: but omitted in some copies of the former:) [also, accord. to Golius, a commentary by which any one is taught; Heber.

מִדְרשׁ.] b2: See also the next paragraph.

مَدْرَسَةٌ (tropical:) A place of reading, or study; (Msb;) in which persons read, or study; (TA;) [a college, a collegiate mosque; an academy;] as also ↓ مِدْرَسٌ (TA) and ↓ مِدْرَاسٌ; (M, K;) the measure of which last, [as well as that of the next preceding word,] as that of a n. of place, is strange: (ISd, TA:) whence the ↓ مِدْرَاس of the Jews; (K;) their house in which is repeatedly read the Book of the Law revealed to Moses: (A:) or their house in which the Book of God is read, or read repeatedly: (TA:) or their synagogue: (Msb:) the pl. of مدرسة is مَدَارِسُ; (TA;) and that of مدارس is مَدَارِيسُ. (Msb.) b2: مَدْرَسَةُ النَّعَمِ (tropical:) The road or track (طَرِيق) [of camels, or of camels and sheep or goats]. (A, TA.) مُدَرَّسٌ (tropical:) A bed made plain, even, smooth, or easy to lie upon. (TA.) b2: (tropical:) A man tried and proved, or tried and strengthened, by use, practice, or experience; expert, or experienced. (A, TS, K.) مُدَرِّسٌ (tropical:) A man who reads much and repeatedly. (K, TA.) b2: Hence, the مُدَرِّس of مَدْرَسَة (tropical:) [i. e. The lecturer, tutor, or professor, of a college, a collegiate mosque, or an academy: from which it is not to be understood that there is but one such person to every college; for generally one college has several مُدَرِّسُون]. (TA.) مِدْرَاسٌ: see مَدْرَسَةٌ, in two places. b2: Also (tropical:) One who reads, or reads repeatedly, or studies, the books of the Jews: the measure of the word implies intensiveness. (TA.) رَبْعٌ مَدْرُوسٌ [A house of which the remains are effaced, erased, rased, or obliterated: see also دَارِسٌ]. (A.) b2: طَرِيقٌ مَدْرُوسٌ (tropical:) A road much beaten by passengers, so as to be made easy by them. (A, TA.) مُدَارِسٌ (tropical:) One who reads, or studies, with another; syn. مُقَارِئٌ: (K:) or one who has read books. (K.)

دبس

4 ادبست الأَرْضُ The land showed its plants or herbage: (K:) or began to show the blackness of its plants or herbage. (AHn, M, S.) 9 ادبسّ, inf. n. اِدْبِسَاسٌ; (S, K;) or ↓ ادباسّ; (M;) He (a horse, S, M, K, and a sheep, or goat, M, and a bird, S) became black: (K:) or [brown; i. e.] of a colour between black and red; (S;) or black tinged, or intermixed, with redness. (M, TA.) [See دُبْسَةٌ and أَدْبَسُ.]11 إِدْبَاْسَّ see 9. ادباسّت الأَرْضُ The blackness of the land became mixed with redness. (M, TA.) دَبْسٌ Anything black. (Lth, A, K.) b2: [Hence, app.,] Much people; as also ↓ دِبْسٌ: (IAar, K:) the former is also common to other things; (M, * TA;) so that you say مَالٌ دَبْسٌ, meaning much property. (TA.) دُبْسٌ: see the next paragraph.

دِبْسٌ (S, M, A, Mgh, Msb, K) and ↓ دُبْسٌ (M) and ↓ دِبِسٌ (K) The expressed juice of fresh ripe dates; (A, Mgh, Msb;) what flows from fresh ripe dates; (S;) the honey of dates; [i. e. the sweet, thick, or inspissated, juice thereof;] (M, K;) the expressed juice of dates, (M,) or of fresh ripe dates not cooked: (AHn, M:) what is called صَقْرٌ in the dial. of the people of ElMedeeneh: said by some to be the honey of fresh ripe dates: by some, what flows, or exudes, from raisins and from fresh grapes: and by some, what flows from the baskets of dates: (TA:) [see also رُبٌّ, in an explanation of which the inspissated juice of any fruit is termed its دِبْس:] also the honey of bees, عَسَلُ النَّحْلُ: so in the copies of the K and in [some of the copies of] the A; a signification not known; but [AHn] EdDeenawaree mentions the word دَبَاسَاتٌ, and explains it as signifying “ domestic bee-hives; ” and by this it is seen that the application of دبس to what bees eject may be correct: or the true reading may be عَسَلُ النَّخْلِ, with خ, as in some copies of the A; and it may be meant as explaining what precedes, meaning the expressed juice of the fruit of the palm-tree, by a kind of trope; though, as such, a useless repetition: but it is said in the O, on the authority of IDrd, that bees' honey is called ↓ دِبِسٌ: (TA:) the vulgar apply the word to [the inspissated juice of fresh ripe grapes, which resembles thick honey: and sometimes to] the honey of raisins. (MF.) A2: See also دَبْسٌ.

دِبِسٌ: see دِبْسٌ, in two places.

دُبْسَةٌ A colour in animals that have hair; (Msb;) [brownness;] or redness tinged, or intermixed, with blackness: (M, Msb:) it is in sheep, or goats, and in horses; (M;) [and in birds: see 9:] accord. to Hoseyn Ibn-' Abd-Allah El-Isbahánee, in his book on strange pigeons, greenness, or a dark, or an ashy, dust-colour, in which are redness and blackness. (TA.) [See also أَدْبَسُ.]

دُبْسِىٌّ A certain bird, (S, K,) of small size, (TA,) of a colour inclining to black, that cooes (يُقَرْقِرُ): (K, TA:) hence said by some to be the male of the يَمَام [or dove]: (TA:) or a species of pigeons: (M:) or a pigeon of a colour between black and red: (Mgh:) or a species of the فَوَاخِت [or collared turtle-doves]: (Msb:) fem. with ة: (Mgh, K:) [pl. دَبَاسِىٌّ:] a rel. n. from طَيْرٌ دُبْسٌ: (S, M, Msb, K: *) [see أَدْبسُ:] or from دِبْس of fresh ripe dates, but made to deviate from the form of the original, like دُهْرِىٌّ and سُهْلِىٌّ: (S:) or it has the form of a rel. n. without being such. (M, TA.) دَباسَاتٌ Domestic bee-hives; خَلَايَا أَهْلِيَّةٌ. (AHn, M.) دَبَّاسٌ [A seller of دِبْس]. (K in art. صقر.) دَبُّوسٌ, (S, K,) by some written دُبُّوسٌ, which is said to be the correct form, (TA,) A mace (K, TA) of iron or other material: (TA:) app. an arabicized word, (S, K, TA,) from [the Persian]

دبوز (TA) [or دَبُوسْ]: pl. دَبَابِيسُ. (S, K.) أَدْبَسُ A bird, (S, A, Msb, * K,) and a horse, (S, M, A, Mgh,) and a sheep, or goat, (M,) or a goat, (A,) [brown; or] of a colour between black and red; (S, A, Mgh, Msb, K;) or of a red colour tinged, or intermixed, with blackness: (M:) or, accord. to Hoseyn Ibn-'Abd-Allah ElIsbahánee, in his book on strange pigeons, of a green colour, or a dark, or an ashy, dust-colour, in which are redness and blackness: (TA:) fem.

دَبْسَآءُ: (A:) pl. دُبْسٌ. (S, A, Msb, K.) أَرْضٌ مُدْبِسَةٌ Land beginning to show the blackness of its plants or herbage. (AHn, S.)