Lane's Lexicon (Edward Lane, 1863)

صَلَنْقَعٌ بَلَنْقَعٌ صلنقع بلنقع is an expression applied to A road [as though meaning made bare by the feet of men and beasts]. (I 'Abbád, K.)

بَلَّانٌ بلان : see art. بل.

1 بَلِهَ أبله بل بله بلة , (S, Msb, K,) aor. بَلَهَ , (Msb, K,) inf. n. بَلَهٌ, (S, * Msb, K, * TA,) [and irregularly بَلَاهَةٌ and بُلَهْنِيَةٌ, (see بَلَهٌ, below,)] He was, or became, أَبْلَه [q. v.]; as also ↓ تبلّه; (S, K;) and ↓ ابتله: (TA:) or he was, or became, weak in intellect. (Msb.) ― -b2- Also He was unable to adduce his argument, proof, or evidence, (K, TA,) by reason of his heedlessness, and his smallness, or lack, of discrimination. (TA.)

3 مُبَالَهَةٌ مبالهه مبالهة The showing stupidity [in an action or in one's actions, i. e. the acting stupidly,] with any one. (KL.) [You say, بالههُ He acted stupidly, or in the manner of him who is termed أَبْلَه, with him. ]

4 ابلههُ أبله أبلهه ابلهه ابلهة He found him, or knew him by experience, to be أَبْلَه [q. v.]. (K.)

5 تبلّه أبال أبل أبلى بال بل بلا بله بلي تبل تبله تبلة وبل : see 1. ― -b2- And see 6. ― -b3- Also (tropical:) He journeyed, or proceeded, or pursued his way, without any sign of the road, or any track, to guide him, (Az, K, TA,) without following the right course, (Az, TA,) and without asking [to be directed ]. (K, TA.) ― -b4- And (assumed tropical:) He prosecuted a search after a stray, or lost, beast. (JK, K.)

6 تباله بالى تباله تبالة He feigned بَلَه, or the attribute denoted by the term أَبْلَه: (S:) or he made use of that attribute [as a mask]; i . q. اِسْتَعْمَلَ البَلَهَ; as also ↓ تبلّه. (K.)

8 اـِبْتَلَهَ see 1.

بَلْهَ أبله بل بله بلة is an indecl. word with fet-h for its termination, like كَيْفَ, and means دَعْ [ Let alone, or say nothing of ]; (S;) [i. e.] it is a noun for دَعْ; indecl.; (Mughnee, K;) a verbal noun, meaning دَعْ and أُتْرُكْ; (IAth, TA;) and the noun that follows it, when it is thus used, is in the accus. case; (Mughnee, K;) i. e. it is indecl., with fet-h for its termination, when the noun following it is in the accus. case; so that you say, بَلْهَ زَيْدًا [ Let alone Zeyd, or say nothing of Zeyd ]; like as you say, رُوَيْدَ زَيْدًا: (IB, TA:) and it is also an inf. n. in the sense of التَّرْكُ; likewise with fet-h for its termination, but decl.; and when it is thus used, the noun that follows it is in the gen. case; (Mughnee, K;) or it is put in the place of an inf. n., meaning تَرْكَ [which is virtually the same as اُتْرُكْ and دَعْ], and is prefixed to a noun in the gen. case; so that you say, بَلْهَ زَيْدٍ, i. e. تَرْكَ زَيْدٍ [which is virtually the same as بَلْهَ زَيْدًا explained above; for تَرْكَ زَيْدٍ is originally اُتْرُكْ زَيْدًا تَرْكًا, like as فَضَرْبَ الرِّقَابِ in the Kur xlvii. 4 is originally فا@ضْرِبُوا الرِّقَابَ ضَرْبًا]; (IAth, TA;) for in this case it cannot be regarded as a verbal noun, since verbal nouns are not prefixed to other nouns, governed by them in the gen. case: (IB, TA:) and it is also a noun syn. with كَيْفَ [ How? ]; likewise with fet-h for its termination, indecl.; and when it is thus used, the noun that follows it is in the nom. case. (Mughnee, K.) A poet says, describing swords, (S, Mughnee,) namely, Kaab Ibn-Málik, (S,) تَذَرُ الجَمَاجِمَ ضَاحِيًا هَامَتُهَا بَلْهَ الأَكُفَّ كَأَنَّهَا لَمْ تُخْلَقِ [ They leave the skulls with their crowns lying open to the sun (let alone, or say nothing of, the hands) as though they had not been created ]: (S, Mughnee:) he says, when they cut, or cut off, the crowns, then let alone, or say nothing of, the hands (فَدَعِ الأَكُفَّ): i. e., they are more fit for cutting off the hands: (TA:) Akh says that بله is here in the place of an inf. n.; that it is as when you say, ضَرْبَ زَيْدٍ: but الاكفّ may be in the accus. case; so that the meaning may be دَعِ الأَكُفَّ: (S:) the verse is thus recited in two different ways: and also بَلْهَ الأَكُفُّ [ how then must be the case of the hands? ]. (Mughnee.) And hence the prov., تُحْرِقُكَ النَّارُ اـِنْ تَرَاهَا بَلْهَ أَنْ تَصْلَاهَا, i. e. The fire will burn thee if thou see it from a distance: then let alone, or say nothing of, (فَدَعْ,) thy entering into it. (TA.) A strange instance occurs in the Saheeh of El-Bukháree, in the explanation of the اآلآمآ of the chapter of السَّجْدَة [the 32nd ch. of the Kur]: he says, God says [by these three letters], أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرِ عَلَى قَلْبِ بَشَرٍ ذُخْرًا مِنْ بَلْهِ مَا ا@طَّلَعْتُمْ عَلَيْهِ: (Mughnee, K: *) or ما أَطَلَعْتُهُمْ عَلَيْهِ: (so in some copies of the K:) thus بله is used as a decl. word, governed in the gen. case by من, and deviating from the three meanings [explained above]: (Mughnee, K:) but the reading commonly known is, على قلب بشر بَلْهَ مَ أَطْلَعْتُهُمْ عليه; and this is the reading in the work of J, [the S,] and in the Nh, and other lexicological works: (TA:) it has been explained by غَيْر; [so that the meaning of the sentence as first related above is, I have prepared for my righteous servants what eye hath not seen, nor ear heard, nor hath it occurred to the mind of man, as a treasure for the future, (obviously taken from Isaiah lxiv. 4, quoted by St. Paul in 1 Cor. ii. 9,) save, or except, that with which ye have become acquainted, or that with which I have acquainted them; and the same, with the omission of “ as a treasure for the future, “ is the meaning of the sentence as related in the S and Nh &c.;] (Mughnee, K;) i. e. سِوَى, as in the S; (TA;) and this corroborates, (Mughnee,) or is agreeable with, (K,) the opinion of those who reckon بله as an exceptive word: (Mughnee, K:) and as meaning أَجَلْ [app. a mistranscription for أَجْل; i. e., it has been explained also as meaning I have done all this because of my promise to them; (مِنْ أَجْلِ مَا أَطْلَعْتُهُمْ عَلَيْهِ because of that with which I have acquainted them; ) and thus it may have been read by SM, for he has written اجل without any syll. signs; and has given no other ex. of بله in the sense here intended except one commencing with the words, بَلْهَ انِّى لَمْ أَخُنْ عَهْدًا, which may mean because I have not broken a covenant, or yea, verily I have not &c., accord. as we read أَنِّى or اـِنِّى]: or as meaning كُفَّ [or rather كُفَّ عَنْ] and دَعْ [ let alone, or say nothing of; but this explanation must relate to the sentence as given in the S and Nh]: (K, but omitted in an excellent copy of that work:) or, accord. to El-Ahmar, it means, in this trad. [as commonly known], كَيُفَ [ how? which seems to be the least suitable of all these explanations]. (TA.) IAmb relates, on the authority of others, that بَلْهَ is also syn. with عَلَى: [but I think that this is a mistake, arising from a misunderstanding of what here follows:] Fr says that he who makes it to govern a gen. case regards it as used in the manner of عَلَى, and similar particles governing the gen. case. (TA.) ― -b2- مَا بَلْهَكَ means مَا بَالُكَ [ What is thy state, or condition, or case? ]: (K, TA:) or مَا لَكَ [which often has this meaning: see the letter ل]. (So in some copies of the K.)

بَلَهٌ أبله بل بله بلة and ↓ بَلَاهَةٌ [both properly inf. ns.; see 1;] The attribute, or quality, denoted by the epithet أَبْلَهٌ [q. v.]; (S, K;) i. e. heedlessness: (K:) or heedlessness of evil; (JK in explanation of the former, and K;) &c.; (K;) and ↓ بُلَهْنِيَةٌ signifies the same; and stupidity and languor. (JK.)

بَلَهَاآءُ بلهاآء : see أَبْلَهُ.

بُلَهْنِيَةٌ بلهنيه بلهنية , (K,) or بَلَهْنِيَةُ العَيْشِ, (JK,) or مِنَ العَيْشِ, (S,) (tropical:) An easy and a plentiful, (S, K, TA,) or a pleasant and heedless, (JK, TA, *) state, or condition, of life: (JK, S, K, TA:) from عَيْشٌ أَبْلَهُ [q. v.]: (Har p. 216:) the word بلهنية is rendered quasi-coordinate to the quinqueliteral-radical class by ا at the end, which is changed into ى because of the kesreh before it: (S in art. بلهن:) it is like رُفَغْنِيَةٌ and رُفَهْنِيَةٌ: IB says that it should be mentioned in art. بله, and means عَيْشٌ أَبْلَهُ; the ن and ى being augmentative, to render it quasicoordinate to خُبَعْثِنَةٌ: it is mentioned in the K [and S] in arts. بلهن and بله: (TA in art. بلهن:) the ن is augmentative accord. to Sb. (S in the present art.) One says, لَا زِلْتَ مُلَقًّى بِتَهْنِئَةٍ مُبَقًّى فِىبُلَهْنِيَةٍ (tropical:) [ Mayest thou not cease to be greeted with congratulation, and made to continue in an easy and a plentiful state of life ]. (A, K.) ― -b2- See also بَلَهٌ.

بَلَاهَةٌ بلاهه بلاهة بله : see بَلَهٌ.

أَبْلَهُ ذ Heedless: (K:) or heedless of evil (K, TA) by reason of his goodness: (TA:) or simple, foolish, or of little sense, without discrimination: (K:) or weak in intellect: (Msb:) accord. to En-Nadr, (TA,) one whose evilness is dead, (K, TA,) so that he is not cognizant of it: (TA:) good in disposition; having little cognizance, or understanding, of subtilties; or having little skill therein: (K:) or one whose predominant quality is freedom of the bosom, or heart, or mind, from evil affections; (S, K, TA;) and good opinion of men: (TA:) simple-hearted: (TK:) naturally disposed to goodness, and therefore heedless of evil, not knowing it: (T, TA:) or heedless with respect to the present world and its people and their corruptness and malevolence, but intelligent and skilled in the law with respect to that which is commanded and that which is forbidden: (Ah- mad Ibn-Hambal, TA:) fem. بَلْهَاآءُ: (S, Msb, K: *) pl. بُلْهٌ: (S, Msb:) and ↓ بُلَهَاآءُ, a pl., [as though the sing. were بَلِيهٌ,] signifies dull, stupid, or wanting in intelligence: but this is post-classical. (TA.) Hence, شَابٌّ أَبْلَهُ [ A youth, or young man, who is heedless, &c.], because of his inexperience in affairs: the epithet is applied to a youth in like manner as freedom from care, or thought, and like as insanity, are attributed to him. (S.) And خَيْرُ أَوْلَادِنَا الأَبْلَهُ العَقُولُ (tropical:) [ The best of our children is the heedless, &c., that has much intelligence ]; (S, Msb;) a saying of Ez-Zibrikán Ibn-Bedr; (S;) meaning such as, by reason of his bashfulness, is like the ابله, (S, Msb,) so that he feigns heedlessness, and passes over things, (Msb,) though he has much intelligence; (S;) or such as is thought to be stupid, but, when examined, is found to be [very] intelligent. (IAth, TA in art. عقل.) And أَكْثَرُ أَهْلِ الجَنَّةِ البُلْهُ, a trad., meaning Most of the people of Paradise are the بُلْه [or heedless, &c.,] with respect to the present world, because of their being little concerned thereby, while they are intelligent with respect to the world to come; (S;) or they are thus termed because they are heedless of their affairs in the present world, and unskilful in the management thereof, and busy themselves with their affairs relating to the world to come. (TA.) ― -b2- بَلْهَاآءُ, applied to a woman, Generous, strong-hearted, (مَزِيرَةٌ, for المَرِيرَةُ in the copies of the K is a mistake for المَزِيرَةُ, with زاى, TA, [app. here meaning bold, ]) inexperienced in affairs, and simple, or unintelligent. (K, * TA.) ISh cites a poet as applying this epithet to a young girl with whom he had sported, and who acquainted him with her secrets, by reason of her inexperience, and want of cunning, not knowing what that implied against her. (TA.) ― -b3- Also, applied to a she-camel, (tropical:) That does not take fright, and flee from a thing, (ISh, A, K,) by reason of staidness, (ISh, K,) or heaviness, (A,) as though she were stupid. (ISh, A, K.) One does not say جَمَلٌ أَبْلَهُ. (ISh, TA.) ― -b4- شَبَابٌ أَبْلَهُ (tropical:) Soft, or delicate, youth; (T, A, K;) as though he who enjoys it were heedless of nocturnal accidents or calamities. (A, K.) ― -b5- And عَيْشٌ أَبْلَهُ (tropical:) A soft, or delicate, or pleasant, or plentiful and easy, life: (K, TA:) or a life in which are few anxieties: (CK:) or a life in which are few griefs, or sorrows. (S.) [See also بُلَهْنِيَةٌ.]

1 بَلَاهُ بل بلا بلاه بلاة بلى لاهي , (T, S, Mgh, Msb,) aor. بَلُوَ , (T, Msb,) inf. n. بَلَاآءٌ, (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. اـِبْلَاآءٌ; (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 بَلَاآءٌ, (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 بِا@لشَّرِ وَا@لخَيْرِ فِتْنَةً [ And we try you by, or with, evil and good, by way of probation ]. (TA.) And in the same [ii. 118], ↓ وَاـِذَ ا@بْتَلَى اـِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [ And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا اـِلَّا بِا@لَّتِى 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. بَلَوَ , inf. n. بِلًا, or بِلًى, [in the CK, erroneously, بَلًى,] and بَلَاآءٌ, [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 ذ is from البلاآء, [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 بِلَاآءٌ (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 ا@للّٰهُ 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, هٰؤُلاآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَاآءِ 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 بَلَاآءً 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 أبل أبلاه أبلى ابلاه ابلاة , inf. n. اـِبْلَاآءٌ: see 1, in two places. ― -b2- [Hence,] ابلاهُ ا@للّٰهُ اـِبْلَاآءً حَسَنًا, (T,) or بَلَاآءَ حَسَنًا, (S,) God did to him a good deed. (T.) [And hence,] it is said in the Kur [viii. 17], وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَاآءً 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 ا@للّٰهُ بِا لاـِحْسَانِ مَا فَعَلَا بِكُمْ وَأَبْلَاهُمَا خَيْرَ البَلَاآءِ 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 ا@للّٰهُ [ Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَا@حْمِدَ 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 بَلَاآءَ السِّرْبَالْ كَرُّاللَّيالِى وَا@خْتِلَافُ 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, اـِبْلَاآءَ السِرْبَال, or فَبَلِىَ بَلَاآءَ 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 التبالى التبالي [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 ابتلاه ابتلاة ٱبتلاه ٱبتلى : 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 ا@للّٰهَ,) [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 الاِبْتِلَاآءُ 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 ا@بْتُلِىَ بِهِ وَجْهُ ا@للّٰهُ, 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 ابلولى ابلولي It (herbage) became tall, so that the camels were able to avail themselves of it. (K.)

بِلْوُ سَفَرٍ بلو سفر , (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. أَبْلَاآءٌ. (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 اـِنَّهُ لِبَلْوٌ مِنْ أَبْلَاآءِ 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 بل بلى بلي لي : see art. بلى.

بِلْوَةٌ بل بلا بلوه بلوة بلي : see what next follows.

بِلْيَةٌ بلي بليه بلية لي لية : see what next follows.

بَلْوَي بلوى بلوي لوى لوي لية : see what next follows.

بَلَاآءٌ بلاآء (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 ا@للّٰهُ, (T, Msb,) or from اِبْتَلَاهُ ا@للّٰهُ, [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] بَلَاآءٌ 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] بَلَاآءٌ حَسَنٌ means a great benefit, or favour, or blessing, of God; (Bd in viii. 17;) or a good gift of God: (Jel ibid.:) بَلَاآءٌ 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.) بَلَاآءِ (like قَطَامِ, S, K) is syn. with البَلَاآءُ: (S, M, K:) occurring in the saying, نَزَلَتْ بَلَاآءِ عَلَى الكُفَّارِ [ Trial, or affliction, befell the unbelievers ]: (S, M, * K: *) mentioned by El-Ahmar, as heard by him from the Arabs. (S.)

بِلَاآءٌ بلاآء , 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 بَلَاآءٌ, above.])

بَلِىٌّ بل بلى بلي لي : see the paragraph next following; last sentence.

بَلِيَّةٌ بلي بليه بلية لي لية : see بَلَاآءٌ, 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 اـل ال باـل بال بالي بآل آل [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 مبلاه مبلاة , fem. of مُبَلًى: see بَلِيَّةٌ.

مُبْلًّى مبلى مبلي , and its fem. مُبَلَّاةٌ: see بَلِيَّةٌ.

مُبَلِّيَاتُ مبليات 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.)

بِلَّوْرٌ بلور لور (M, Msb, K) and بَلُّورٌ (Msb, K) and بِلَوْرٌ, (K,) or the last only, (IAar, T,) [a coll. gen. n., signifying Crystal; ] the kind of stone called مَهًا, (M,) which shines by reason of its whiteness and clearness; (TA in art. مهو;) a well-known kind of stone, the best of which is brought from the islands of the Zinj (الزِّنْج); (Msb;) a well-known kind of precious stone, (K, TA,) white and transparent: (TA:) [Golius says, but I know not on what authority, if on any better ground than the resemblance of the name, “ Græc. βήρυλλος , beryllus, lapidis genus: de quo vide Plin. xxxvii. 5: aut potius, quo illum lapidem adulterari idem scribit, crystallum: ”] n. un. with ة: (M:) some say that it is a kind of glass [or factitious crystal; what we term crystal-glass; and to this the word is commonly applied in the present day; though still also applied to rock-crystal ]. (TA.)

1 بَلِىَ بل بلى بلي لي : see art. بلو.

4 ابلى الثَّوْبَ ابلي الثوب : see art. بلو.

بِلْىٌ بل بلى بلي لي : and بِلْىُ سَفَرٍ: &c.: see art. بلو.

بَلَى بل بلى بلي لي is a particle; (S, Msb, Mughnee;) contr. of لَا: (S:) not a noun: (Sb, S:) it is a replicative; (S, Mughnee;) an affirmative of what is said [in that to which it is a reply]; (S, Msb;) [with very few exceptions] relating only to a negation, which it annuls: (Msb, Mughnee:) the final letter is a radical: or, accord. to some, the word is originally بَلْ, [after which an affirmation is to be understood,] and the final letter is augmentative: and some of these say that this letter is a denotative of the fem. gender, because it is [often] pronounced with imáleh. (Mughnee.) It is a reply to an interrogation in which is a negative, (T, M, Msb, Mughnee, K,) and affirms what is said to thee [in that interrogation]; (M, K;) whether it be an interrogation in the proper sense, (Mughnee,) as when you say to another, أَلَمْ تَفْعَلْ كَذَا [ Didst thou not such a thing? ], and he replies, بَلَى [meaning Yes, or yea, or ay, I did], (T,) or as when one says, أَلَيْسَ زَيْدٌ بِقَائِمٍ [ Is not Zeyd standing? ], and you reply, بَلَى [ Yes, he is]; or be meant to convey reproof, (Mughnee,) as in the Kur [lxxv. 3 and 4], أَيَحْسَبُ الاـِنْسَانُ أَنْ لَنْ نَجْمَعَ عِظَامَهُ بَلَى [ Doth man think that we will not collect his bones? Yes ], (Msb, Mughnee,) i. e., we will collect them; (Msb;) or be meant to make a person confess, or acknowledge, a thing, (Mughnee,) as in the Kur [vii. 171], أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى [ Am I not your Lord? They said, Yea ]. (M, Mughnee.) It is also a reply to a simple negation, (Msb, Mughnee,) as when I say, مَا قَامَ زَيْدٌ [ Zeyd did not stand, or has not stood ], and you reply, بَلَى as an affirmative [meaning Yes, he did, or he has]. (Msb.) It occurs in the Kur [xxxix. 60], where it is said, بَلَى قَدْ جَاآءَتْكَ اآيَاتِى [ Yea, my signs have come to thee ], preceded by that which is not literally a negation, but which has the force of a negation; for the preceding saying, لَوْ أَنَّ ا@للّٰهَ هَدَانِى [ If God had directed me aright, or would that God &c.], is like the saying, مَا هُدِيتُ [ I was not directed aright ]. (M.) It also occurs in the books of traditions, in some instances, as a reply to an interrogation without a negative; but these instances are rare, and not to be followed in rendering revelation. (Mughnee.) Az says that when a man says to another, أَلَا تَقُومُ [ Wilt thou not stand? ], and the latter replies, بَلَى, he means بَلْ أَقُومُ [ Nay, I will stand ], adding the alif [written ى] to make the pause good; for if he said, بَلْ, the other would expect something more to be said after it. (TA.) It is said that the pronunciation termed imáleh is allowable in the case of بَلَى; and if so, its final radical letter is ى: and some of the grammarians say that this pronunciation of بلى is because, by reason of its completeness and independence of meaning, so that it requires nothing after it, it resembles independent nouns, in the cases of which this pronunciation is allowable. (M.)

بِلْيَةٌ بلي بليه بلية لي لية and بَلِىٌّ and بَلِيَّةٌ: see art. بلو.

بَمٌّ بم [The bass in music; used in this sense in the present day: or particularly the bass notes of the lute: in this sense F seems to have understood the saying of ISd that] the بَمّ of the lute is well known: (M, K: [in the CK, البَمَّ مِنَ العُوْدِ او الوَتَرِ الخ is erroneously put for البَمُّ مِنَ العُودِ مآ أَوِ الوَتَرُ الخ:]) or (so in the K) it is the thick [or bass ] chord of the lute: (S, K:) the word is foreign: (M:) [in Persian بَمْ:] Az says that it is not Arabic. (TA.)

بُمٌّ بم i. q. بُومٌ, q. v. (K.)

1 بَنV3َ see 4.

2 بنّن بنن , (K,) inf. n. تَبْنِينٌ, (TA,) He tied a sheep, or goat, in order to fatten it: (K:) from بَنَّ بِالْمَكَانِ. (TA.)

4 ابنّ بِالْمَكَانِ ابن بالمكان , (T, S, M, Msb, K,) inf. n. اـِبْنَانٌ; (Lth, T;) and بِهِ ↓ بَنَّ, aor. يَبِنُّ, (M, K,) inf. n. بَنٌّ; (M, TA;) but As allows only the former verb; (M, TA;) He remained, continued, stayed, dwelt, or abode, in the place; (T, S, M, Msb, K;) he kept, or clave, to the place. (Lth, T, TA.) Accord. to Z, it is a tropical meaning, from the بَنَّة [i. e. odour] of the camels or cattle [of a stationary people]. (TA.) ― -b2- And أَبَنَّتِ السَّحَابَةُ (assumed tropical:) The cloud remained, or continued raining, (M, TA,) some days, (TA,) and kept its place. (M.)

5 تبنّن تبنن He acted, or proceeded, deliberately, not hastily. (T, TA.) An Arab of the desert said to Shureyh, on his desiring to pronounce judgment against him hastily, تَبَنَّنْ, meaning Act thou deliberately, not hastily. (T.)

بَنْ بان بن بنن is a dial. var. of بَلْ, (M, K,) and so is لَا بَنْ of لَا بَلْ; or, as some say, formed by substitution [of ن for ل; not peculiar to any dialect]. (M.) One says, بَنْ وَا@للّٰهِ لَا اآتِيكَ [ Nay, by God, I will not come to thee ]: Fr says that it is of the dial. of Benoo-Saad and Kelb; and that he had heard the Báhilees say, لَا بَنْ, meaning بَلْ [or لَا بَلْ]: but IJ says, I do not trace up بَنْ [to any authority] as being an independent word of a particular dialect. (TA.) -A2- [بْنُ and بْنِ and بْنَ, for ا@بْنُ &c.: see art. بنى.]

بُنٌّ بان بن بنن [ Coffee-berries, whether green or roasted, whole or reduced to powder by pounding or grinding; ] expl. in the K as شَىْءٌ يُتَّخَذُ كَالمُرِّىِّ [ a certain thing that is taken like the condiment termed مُرِّيّ, which is used to give relish to food or to quicken the appetite]; Ibn-Es-Sim'ánee says, هُوَشَىْءٌ فِى الكَوَامِيخِ [app. meaning it is a thing reckoned among what are termed كواميخ, pl. of كَامَخٌ, which signifies the same as مُرِّىٌّ, for it seems that فى is here used in the sense of مِنْ, or it may be a mistranscription for مِنْ]; the physician Dáwood says, it is the produce of certain trees in El-Yemen; the berries thereof are put into the earth in اآذَار [the Syrian month corresponding to March, O. S.], and it increases, and is gathered in أَبِيب [the Coptic month commencing on the 25th of June, O. S.; the 7th of July, N. S.]; it grows to the height of about three cubits, on a stem of the thickness of the thumb, and has a white flower, which is succeeded by a berry like the hazel-nut; sometimes it is cut like beans; and sometimes, when it is divested of its covering, it divides into two halves: it has been proved to be good for alleviating humidities, and cough, and phlegm, and defluxions, and for opening obstructions, and causing a flow of the urine: when roasted, [ and pounded or ground, ] and well cooked, [i. e. boiled in water, ] it is now commonly known by the name of قَهْوَة. (TA.) [Golius, I think, has misunderstood the explanation of this word in the K: after having given that explanation, and rendered it by “ res quæ sumitur instar المرى Múrriji, ” he adds, “ Pers. ابكامه Abcâma dictæ: hæc sorbitio est rei ex hordeo et frumento paratæ multa cura et arte, quam Malajesa et Halimæus describunt. ” He then mentions the signification of coffee-berries as a second and distinct meaning.]

بِنٌّ بان بن بنن A place having a fetid odour. (Fr, T, K.) -A2- It also signifies طِرْقٌ مِنَ الشَّحْمِ (T, K) and السِّمَنِ (K, TA: in the CK السَّمْنِ:) [said in the TA to mean قُوَّةٌ مِنْهُمَا, i. e. Strength arising from fat and from fatness: but I think that وَالسِّمَنِ has been added in the K in consequence of a misunderstanding, and that the meaning is a layer of fat; this meaning seeming to be indicated by the ex. here following, and corroborated by significations of several conjugates of طِرْقٌ, as طَرِيقَةٌ and طَرَقٌ and طِرَاقٌ &c.] One says (T, K) of a beast (دَابَّة) when it has become fat, (T,) رَكِبَهَا بِنٌّ عَلَىبِنٍ (T, K *) and طِرْقٌ عَلَى طِرْقٍ (T) [clearly I think, meaning Layer upon layer, of fat, has accumulated upon it. ]