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.)

رضو

1 رَضِىَ is originally رَضِوَ; the و being changed into ى because of the kesreh: (S:) the tribe of Teiyi said رَضَا for رَضِىَ. (IDrd in his lex., cited by Freytag; and Mughnee voce إِلَى there said to be a dial. var. of رَضِىَ.) You say, رَضِىَ عَنْهُ, (S, M, Msb, K,) and عَلَيْهِ, (M, Msb, K,) which is of the dial. of the people of El-Hijáz, (Msb,) the verb being thus made trans. by means of على, accord. to Ks, agreeably with the opinion of Sb respecting instances of this kind, for the purpose of making it to accord with its contr., سَخِطَ, (M, TA,) aor. ـْ (K,) inf. n. رِضًى (S, M, Msb, K) and رُضًى (M, K) and رِضْوَانٌ and رُضْوَانٌ, (S, * M, Msb, * K,) the last of the dial. of Keys and Temeem, (Msb, TA,) and mentioned by Sb, (M, TA,) but all the readers of the Kur read رضوان with kesr, except 'Ásim, who is related to have read it with damm, (T, TA,) and مَرْضَاةٌ, (S, * M, K,) originally مَرْضَوَةٌ, (TA,) He was pleased, well pleased, content, contented, or satisfied, with him; regarded him with good will, or favour; or liked, or approved, him; (MA;) [i. e., as said above,] contr. of سَخِطَ; (M, Msb, K;) the object being a person: (Msb:) and Sb states that they also said رَضْيُوا, with the medial radical quiescent, for رَضُوا; but it is extr. (M, TA.) The saying in the Kur [v. last verse but one, and ix. 101, &c.] رَضِىَ اللّٰهُ عَنْهُمْ وَرَضُوا عَنْهُ [God is well pleased with them and they are well pleased with Him] means God is well pleased with their deeds and they are well pleased with the recompense that He has bestowed upon them: (M, TA:) or, accord. to Er-Rághib, رِضَى العَبْدِ عَنِ اللّٰهِ means The servant's, or man's, being not displeased with that which God's decree has made to happen to him; and رِضَى اللّٰهِ عِنِ العَبْدِ, God's seeing the servant, or man, to be obedient to that which He has commanded, and refraining from that which He has forbidden. (TA.) You say also, رَضِيتُهُ, (S, Msb, K,) and رَضِيتُ بِهِ, (M, Msb,) inf. n. رِضًى (Msb, TA) [and رُضًى and رِضْوَانٌ &c., as above]; and ↓ اِرْتَضَيْتُهُ; (S, Msb;) I was pleased, well pleased, content, contented, or satisfied, with it; regarded it with good will, or favour; or liked, or approved, it: (MA: [for the verb is there said to have the same signification in the phrases رَضِيَهُ and رَضِىَ بِهِ as it has in رَضِىَ عَنْهُ and عَلَيْهِ; and ارتضاه is there similarly explained: and the like is implied in the S and K; and is evidently agreeable with general usage:]) or he chose it, or preferred it: (Msb, TA:) the object being a thing: (S, Msb, TA:) or (accord. to explanations of تَرْضَاهَا in the Kur ii. 139) I loved it, or liked it; (Ksh, Bd, Jel;) inclined to it; (Ksh;) had a desire for it. (Bd.) The saying of the lawyers, [respecting a woman whose consent to her marriage has been asked,] يَشْهَدُ عَلَى رِضَاهَا means It [i. e. her silence] testifies, or declares, her permission [or consent]; because permission indicates رِضًى. (Msb.) Yousay also, رَضِيتُ بِهِ صَاحِبًا [I was pleased with him, or I liked him, or approved him, or chose him, or preferred him, as a companion]. (S.) and رَضِيَهُ لِذٰلِكَ الأَمْرِ, and ↓ ارتضاهُ, [which may be well rendered He approved him for that thing, or affair,] meaning he saw him, or judged him, to be fit for that thing, or affair. (M.) and لِصُحْبَتِهِ وَخِدْمَتِهِ ↓ ارتضاهُ (K, TA) He [approved him, or] chose him, or preferred him; and saw him, or judged him, to be fit; for his companionship, and his service. (TA.) And رُضِيَتْ مَعيشَتُهُ [His living, or sustenance, was found pleasing, well pleasing, contenting, or satisfying; or was liked, or approved]: one should not say رَضِيَتة [in this case]. (S, K.) b2: رَضَوْتُهُ, (S, M, K,) aor. ـْ (S, K,) signifies I surpassed him in رِضًى

[i. e. in being pleased, well pleased, content, &c.: see above, second sentence]: (S, * M, K *:) so in the saying, فَرَضَوْتُهُ ↓ رَاضَانِى [He vied, or contended, with me in being pleased, well pleased, content, &c., and I surpassed him therein]: (S, M, K:) the inf. n. of راضانى thus used is مُرَاضَاةٌ and رِضَآءٌ; (M;) both these signify the same (K, TA) as inf. ns. of this verb. (TA.) 2 رَضَّوَ see 4.3 رَاْضَوَ see 1, last sentence. b2: راضَيْتُهُ, inf. n. مُرَاضَاةٌ and رِضَآءٌ, signifies [also] I agreed, consented, accorded, or was of one mind or opinion, with him. (Msb.) 4 ارضاهُ, (M, MA, Msb, K,) inf. n. إِرْضَآءٌ, (Msb,) He, or it, made him to be pleased, well pleased, content, contented, or satisfied; (MA;) [he, or it, pleased, contented, or satisfied, him:] or he gave him that with which he would be pleased, well pleased, content, contented, or satisfied. (M, K: * in the former, أَعْطَاهُ مَا يَرْضَى بِهِ: in the latter, أَعْطَاهُ مَا يُرْضِيهِ.) Hence, in the Kur [ix. 8], يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ [They will please you, or content you, with their mouths, but their hearts will be incompliant]. (TA.) and أَرْضَيْتُهُ عَنِّى, and ↓ رَضَّيْتُهُ with teshdeed, [I made him to be pleased, well pleased, content, &c., with me,] فَرَضِىَ [and he was pleased, &c.]. (S.) 5 ترضّاهُ He sought to please, content, or satisfy, him; (M, K;) as also ↓ استرضاهُ. (K.) A poet says, إِذَا العَجُوزُ غَضِبَتْ فَطَلِّقْ وَلَا تَرَضَّاهَا وَلَا تَمَلَّقْ

[When the old woman is angry, then divorce thou; and seek not to please, or content, her, nor behave in a loving, or blandishing, or coaxing, manner]: he says تَرَضَّاهَا instead of تَرَضَّهَا to avoid what is termed خَبْنٌ; but some relate it in the manner better known, saying وَلَا تَرَضَّهَا. (M.) b2: [Also]

تَرَضَّيْتُهُ I pleased, contented, or satisfied, him (أَرْضَيْتُهُ) after striving, labouring, or toiling. (S.) 6 تَرَاضَيَاهُ [They two agreed, consented, accorded, or were of one mind or opinion, respecting it; or were pleased, well pleased, content, contented, or satisfied, with it; they both liked it, or approved it]: (A, K:) and تَرَاضَيَا بِهِ [signifies the same]. (Bd in iv. 28.) And تَرَاضَوْهُ بَيْنَهُمْ They agreed among themselves in being pleased, contented, or satisfied, with it; or in liking, or approving, it. (MA.) إِذَا تَرَاضَوْا بَيْنَهُمْ, in the Kur [ii. 232], means [When they agree, or consent, among themselves; or] when they are pleased, well pleased, content, &c., [among themselves,] every one of them with his [or her] companion. (TA.) Hence the trad., إِنَّمَا البَيْعُ عَنْ تَرَاضً [Sel-ling, or buying, is only resultant from mutual agreement, consent, or content, or approval]. (TA.) And you say, وَقَعَ بِهِ التَّرَاضِى [Mutual agreement, or consent, to it, or mutual content with it, or mutual approval of it, happened, or took place]. (A, K. [In some copies of the K, by the omission of وَ, this phrase is made to be as though it were meant as an explanation of تَرَاضَيَاهُ.]) 8 إِرْتَضَوَ see 1, in three places.10 استرضاهُ He asked, begged, or petitioned, of him that he would please, content, or satisfy, him, or that he would give him that with which he would be pleased, well pleased, content, contented, or satisfied. (Z, K.) You say, اِسْتَرْضَيْتُهُ فَأَرْضَانِى

[I asked, begged, or petitioned, of him that he would please me, &c., and he pleased me, &c.]. (S.) b2: See also 5.

رُضًى A certain idol-temple, belonging to [the tribe of] Rabee'ah: (K:) whence they gave the name of عَبْدُ رُضًى [Servant of Rudà]. (TA.) رِضًى is merely an inf. n., (S,) [as such] syn. with مَرْضَاةٌ, (K,) meaning The being pleased, well pleased, content, &c.; [see 1;] contr. of سَخَطٌ: (M:) and the simple subst. is ↓ رِضَآءٌ, with medd.; [signifying a state of being pleased, &c.;] (Akh, S;) or the latter is only an inf. n. of 3, (M,) syn. with مُرَاضَاةٌ: (M, K:) [but] the former [is also used as a subst., signifying content, or approval: and permission, or consent: and] is dualized, app. as meaning the kind [or mode or manner, of being pleased, &c.]: (M:) the dual is رِضَوَانٍ and رِضَيَانِ: (S, M, K:) Ks heard رِضَوَانِ and حَمَوَانِ as duals of رِضًى and حِمًى; and says that the proper way is to say رِضَيَانِ and حِمَيَانِ, [which in the case of the former is strange, as its final radical is و,] but that the pronunciation with و is the more common: (S:) and accord. to some, مَرَاضٍ is an irreg. pl. of رِضًى; but others say that it is pl. of مَرْضَاةٌ. (TA.) You say, مَا فَعَلْتُهُ عِنْ رِضَاهُ and رِضْوَتِهِ: see the latter, below. (Z, K.) b2: See also رَاضٍ, latter sentence.

A2: And رَجُلٌ رِضًى, (M, K,) and قَوْمٌ رِضًى, (M,) A man, (M, K,) and a people, or party, (M,) with whom one is pleased, well pleased, contented, or satisfied; regarded with good will, or favour; liked, or approved; syn. مَرْضِىٌّ (M, K) and قُنْعَانٌ: رِضًى being, thus used, an inf. n. in the sense of a pass. part. n., like as the inf. n. is used in the sense of an act. part. n. in the instance of عَدْلٌ, and خَصْمٌ. (M.) b2: [See also رَضِىٌّ; for which رِضًى or رِضًا seems to be erroneously substituted, in two senses, in some copies of the K.]

رَضٍ: see رَاضٍ.

مَا فَعَلْتُهُ عَنْ رِضْوَتِهِ means ↓ عَنْ رِضَاهُ [i. e. I did it not of, or with, his pleasure, good pleasure, content, or approval]. (Z, K.) رِضْوَانٌ an inf. n. of رَضِىَ; like رُضْوَانٌ. (M, K, &c.) A2: Also The treasurer, keeper, or guardian, of Paradise. (MA, K.) رِضَآءٌ: see رِضًى, first sentence.

رَضِىٌّ: see رَاضٍ. b2: Also, (K, TA,) i. e. like غَنِىٌّ, (TA,) [in the CK الرِّضَى, and in my MS. copy of the K الرِّضَا, are put in the place of الرَّضِىُّ,] One who is responsible, accountable, or answerable; syn. ضَامِنٌ: so in the copies of the K, and in like manner in the Tekmileh: accord. to the copies of the T, ضَامِرٌ [lean, or light of flesh, &c.]. (TA.) b3: And Loving; a lover; or a friend. (IAar, K, TA.) b4: And Obeying, or obedient. (IAar, TA.) رَاضٍ, of which the pl. is رُضَاةٌ; and ↓ رَضِىٌّ, of which the pl. is أَرْضِيَآءُ and رُضَاةٌ, (M, K,) the latter pl. on the authority of Lh, but extr. as pl. of رَضِىٌّ, and in my opinion, [says ISd,] it is pl. of رَاضٍ only; (M;) and ↓ رَضٍ, of which the pl. is رَضُونَ; (Lh, M, K;) Pleased, well pleased, content, contented, or satisfied; regarding with good will, or favour; liking, or approving. (M, K.) b2: عِيشَةٌ رَاضِيَةٌ means مَرْضِيَّةٌ [i. e. A state, or sort, of life that is found pleasing, well pleasing, contenting, or satisfying; or with which one is pleased, &c.; or that is liked, or approved]: (S, K:) or, accord. to Sb, رَاضِيَةٌ is, in this case, a possessive epithet, meaning ↓ ذَاتُ رِضًى [i. e. having approvedness; رِضًى being here an inf. n. of رُضِيَتْ]. (M, TA.) مَرْضَآةٌ, originally مَرْضَوَةٌ, (TA,) an inf. n. of رَضِىَ. (S, * M, K.) b2: [Also A cause, or means, or an occasion, of رِضًى, i. e., of being pleased, well pleased, conten, &c.: a word of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ. Hence the saying,] البِرُّ مَرْضَاةٌ لِلرَّبِّ مَسْخَطَةٌ لِلشَّيْطَانِ [Piety is a cause of approbation to the Lord, a cause of disapprobation, or anger, to the devil]. (TA in art. سخط.) The pl. of مَرْضَاةٌ is مَرَاضٍ [accord. to rule]: or this is an irreg. pl. of رِضًى. (TA.) مَرْضُوٌّ: see what follows.

مَرْضِىٌّ and ↓ مَرْضُوٌّ, (T, S, M, Msb, K,) the former the more common, (S, Msb,) the latter erroneously written in [some of] the copies of the K مَرْضُىٌّ, (TA,) applied to a thing, (S, Msb,) or a person, (M,) Found pleasing, well pleasing, contenting, or satisfying; or with which, or with whom, one is pleased, &c.; or liked, or approved: (K: [the meaning being there indicated to be the contr. of مَسْخُوطٌ; and being well known to be commonly as above:]) or chosen, or preferred: (Msb:) or seen, or judged, to be fit for a thing or an affair: (M:) [see also رِضًى, last sentence but one; and رَاضٍ, latter sentence.] Quasi رضى رِضَيَانِ a dual of رِضًى, which see in art. رضو.

ثر

ى1 ثَرِيَتِ الأَرْضُ, aor. ـَ inf. n. ثَرٌى, The earth, or land, became moist and soft, after drought and dryness: (M, K:) or became watered by rain that penetrated to its moistness. (Msb.) A2: See also the same form of the verb in the first paragraph of art. ثرو, in six places.2 ثرّى, (T, S, M, K,) inf. n. تَثْرِيَةٌ, (S, K,) He moistened (T, S, M, K) a place, (T,) or earth, or the ground, or dust, (M, K,) and سَوِيق [or meal of parched barley or wheat], (S, TA,) and any other thing: (TA:) he sprinkled a place: (S, K:) he poured water upon, and then stirred about, and mixed up, [the preparation of milk termed] أَقِط, (M, K,) and سَوِيق. (M.) A2: He made his hands to cleave to the ground (T, K) between the two prostrations in prayer, not separating them therefrom until he performed the second prostration. (T.) 4 اثرى It (rain) moistened the earth. (S.) b2: أَثْرَتِ الأَرْضُ The land, or earth, had much moisture; became abundant in moisture: (S, M, Msb, K:) or it became compact with moisture. (AHn, M.) [See also مُثْرٍ.]

ثَرًى Moisture; humidity; (S, M, K;) of the earth: (S, Msb:) and moist earth; (S, M, Msb, K;) تُرَاب that is not moist is not called ثَرًى; (Msb;) or such as, when moistened, does not become cohesive mud or clay; (M, K;) as also ↓ ثَرْيَآءُ [an epithet used as a subst.]: (AO, T, * K, TA: [in the CK, erroneously, ثَرَياء:]) and the earth;; (M, K) مَا تَحْتَ الثَّرَي, in the Kur [xx. 5], being explained as meaning what is beneath the earth: (M:) الثَّرَى and * أَثْرَى both signify the earth; and the latter, being thus used as a proper name, is imperfectly decl.: (Ham p. 351:) dual ثَرَيَانِ (S, M, K) and ثَرَوَانِ: (Lh, M, K: [but the sing. of the latter should be written ثَرًا:]) pl. أَثْرَآْ. (M, K.) اِلْتَقَى الثَّرَيَانِ [The two moistures met, or have met,] is said when the rain has sunk into the ground so that it has met the moisture of the earth. (S, M, K.) Accord. to IAar, it was also said by a man, (M,) or by an Arab of the desert, (K,) who, (M, K,) being naked, (K,) clad himself with a fur-garment, (M, K,) without a shirt; (M;) meaning the hair of the pubes and the soft hair of the fur-garment. (M, K.) And the Arabs say, شَهْرٌ ثَرَى وَشَهْرٌ تَرَى وَشَهْرٌ مَرْعَى وَشَهْرٌ اسْتَوَى, meaning A month [of moisture] in which the rain begins, and sinks into the ground, and moistens and softens the earth; for شَهْرٌ ذُو ثَرًى: and a month in which thou seest the heads of the herbage grown forth; for شَهْرٌ تَرَى فِيهِ رُؤُوسَ النَّبَاتِ: and a month in which the herbage is tall enough to be pastured upon by the cattle: (As, S, * M:) and a month in which it is full-grown and erect. (As, M.) One says also, بَدَا ثَرَى المَآءِ مِنَ الفَرَسِ, meaning The sweat of the horse appeared. (S, * M.) And إِنِّى لَأَرَي ثَرَى الغَضَبِ فِى وَجْهِ فُلَانٍ, meaning (assumed tropical:) Verily I see the effect of anger in the face of such a one. (T.) And هُوَابْنُ ثَرَاهَا (assumed tropical:) He is the knowing with respect to it. (T in art. بنى.) b2: [Hence, as being likened to moist earth,] i. q. خَيْرٌ (assumed tropical:) [Good; anything good; &c.]. (M, K. [For خَيْر, Golius appears to have found, in a copy of the K, حَيْز; and this, which he has rendered “Terræ tractus,” he has given as a signification, not of ثَرًى, but of ثَرَآءٌ, which, like ثَرًى, he also explains as meaning “ terra. ” ]) So in the saying, فُلَانٌ قَرِيبُ الثَّرَى [app. meaning (assumed tropical:) Such a one is a person from whom good is easy of attainment: or it may mean, a person from whom good seems to be easy of attainment: in either case likened to land of which the moist earth is near the surface: that the phrase may have the latter meaning appears from what here follows]. (M.) You say, إِنَّ فُلَانًا لَقَرِيبُ الثَّرِى بَعِيدُ النَّبَطِ, meaning (assumed tropical:) Verily such a one is a person who promises but who does not fulfil. (IAar, T.) b3: [Hence also, (assumed tropical:) Fresh and vigorous friendship.] You say, لَمْ يَبْبَسِ الثَّرَى بَيْنِى وَبَيْنَهُ (assumed tropical:) [The fresh and vigorous friendship between me and him has not withered]: whence the phrase, مَا بَيْنِى وَبَيْنَ فُلَانٍ

* مُثْرٍ (assumed tropical:) [That friendship which is between me and such a one is fresh and vigorous]; i. e., it has not ceased, or become severed. (S, * M.) Jereer says, فَلَا تُوبِسُوا بَيْنِى وَبَيْنَكُمُ الثَّرَى

↓ فَإِنَّ الَّذَي بَيْنِى وَبَيْنَكُمُ مُثْرِى

[And wither not the fresh and vigorous friendship between me and you; for that which is between me and you is fresh and vigorous]. (S, M.) ثَرٍ, fem. ثَرِيَةٌ, Moist; humid.] You say أَرْضٌ ثَرِيَةٌ, (M, Msb,) like عَمِيَةٌ, (Msb,) or ↓ ثَرِيَّةٌ, like غَنِيَّةٌ, (K, [but this is anomalous, as part. n. of ثَرِيَت,]) and ↓ ثَرْيَآءُ, (Msb, K,) Earth, or land, that has become moist and soft, after drought and dryness: (M, K:) or watered by rain that has penetrated to its moistness: (Msb:) or the last, land of just, or moderate, moisture: (AHn, M:) or moist land; (T, S, M;) and so the first. (M.) And ↓ مَكَانٌ ثَرْيَانُ A place of which the earth has in it moisture. (TA.) And ↓ يَوْمٌ ثَرِىٌّ A humid day. (TA.) A2: See also art. ثرو.

ثَرِىٌّ, fem. ثَرِيَّةٌ: see ثَرٍ, in two places: A2: and see also art. ثرو.

ثَرْيَآءُ: see ثَرٍ: b2: and see also ثَرًى.

ثَرْيَانُ: see ثَرٍ.

ثُرَيَّا: see art. ثرو.

أَثْرَى: see ثَرًى: A2: and see also art. ثرو.

مُثْرٍ, fem. مُثْرِيَةٌ, part. n. of 4, q. v.] أَرْضٌ مُثْرِيَةٌ [is explained as meaning] Land of which the earth has not become dry. (T, TA.) b2: See also ثَرًى, last two sentences.

A2: And see art. ثرو.

مَثْرِىُّ a pass. part. n. having no verb; used as an intensive epithet in the phrase ثَرًى مَثْرِىٌّ [Very moist earth]. (M.) A2: See also art. ثرو.

(شَدَدَ)
فِيهِ «يَرُدُّ مُشِدُّهُمْ عَلَى مُضْعِفِهم» الْمُشِدُّ: الَّذِي دَوابُّة شَدِيدَةٌ قوِية، والمُضْعف الَّذِي دوَابةٌّ ضعيفةٌ. يُرِيدُ أَنَّ القَوىَّ مِنَ الْغُزَاةِ يُسَاهِمُ الضَّعِيفَ فِيمَا يَكْسِبه مِنَ الْغَنِيمَةِ.
وَفِيهِ «لَا تَبيعُوا الحبَّ حتَّى يَشْتَدَّ» أَرَادَ بالحبِّ الطعامَ، كالحِنطة وَالشَّعِيرِ، واشْتِدَادُهُ:
قُوّته وصَلابتُه.
(س) وَفِيهِ «مَنْ يُشَادُّ الدينَ يَغْلِبُهُ» أى ثاويه وَيُقاَومُه، ويُكلّف نفْسَه مِنَ الْعِبَادَةِ فِيهِ فوْق طاقَته. والْمُشَادَدَةُ: المُغاَلَبة. وَهُوَ مِثْل الْحَدِيثِ الْآخَرِ «إنَّ هَذَا الدِّينَ متِينٌ فأوْغِل فِيهِ بِرِفْق» .
(هـ) وَمِنْهُ الْحَدِيثُ «أَلَا تَشِدُّ فَنَشِدَّ مَعَكَ» أَيْ تَحْمِل عَلَى العدُوّ فنَحْمِلَ معَك. يُقَالُ شَدَّ فِي الْحَرْبِ يَشِدُّ بِالْكَسْرِ.