51857. بَلْهَوَّاتِيّ1 51858. بلهود1 51859. بَلْهَوْر1 51860. بَلْهُوْشَات1 51861. بَلْهَوْشَات1 51862. بلو851863. بلو فلاتة1 51864. بلو وبلى1 51865. بلو/بلي1 51866. بلوتو1 51867. بلوتونيوم1 51868. بلوج2 51869. بَلُّوج1 51870. بَلُوج1 51871. بُلُوج1 51872. بَلُّوجَة1 51873. بَلُوْجَة1 51874. بلوجة1 51875. بَلُوجِيّ1 51876. بلوجي1 51877. بُلُوجيّ1 51878. بلوجية1 51879. بُلُوجِيَّة1 51880. بَلُوجِيَّة1 51881. بَلْوَحَشِيَّة1 51882. بَلْوِدِّيّ1 51883. بُلُودِيّ1 51884. بَلْوَدِيع1 51885. بلور4 51886. بَلْوَرَ2 51887. بلوره1 51888. بلوزة1 51889. بَلُّوس1 51890. بلوس1 51891. بَلُّوشِيّ1 51892. بُلُوشِيّ1 51893. بلوص1 51894. بَلُّوط1 51895. بلُوطار1 51896. بَلُّوطِيّ1 51897. بَلْوَعْر1 51898. بلوفر1 51899. بلُّوق1 51900. بُلُوق1 51901. بَلُّوقِيّ1 51902. بُلُوقِيّ1 51903. بلوقي1 51904. بَلَوْكه1 51905. بَلَوِيٌّ 1 51906. بَلْوَيْس1 51907. بَلْوَين1 51908. بَلَى1 51909. بلَى3 51910. بلى6 51911. بلي4 51912. بَلِيَ1 51913. بلياتشو1 51914. بلياردو1 51915. بُلْيَاط1 51916. بلياق1 51917. بُليان1 51918. بليبعيّ1 51919. بُلَيْبِل1 51920. بَلْيَبُوس1 51921. بلية1 51922. بليجون1 51923. بُلَيْحيّ1 51924. بَلِيد2 51925. بليد1 51926. بُلَيْد2 51927. بُلَيْدَانِيّ1 51928. بَلِيدة1 51929. بُلَيْديّ1 51930. بُلَيْس1 51931. بَلِيشة1 51932. بليشة1 51933. بُلَيْص1 51934. بليطش1 51935. بليطي1 51936. بُلَيْطي1 51937. بليغٌ1 51938. بَلِيغ1 51939. بَلِيغَان1 51940. بَلِيغة1 51941. بليك1 51942. بَلَيْك1 51943. بليكة1 51944. بَلَيْكِيّ1 51945. بَلِيل1 51946. بِليلة1 51947. بَلِيلَة1 51948. بَلِيلِيّ1 51949. بليم1 51950. بُلَيْمَة1 51951. بليمة1 51952. بلين1 51953. بُلَيِّن1 51954. بلينا1 51955. بُلَيْنَة1 51956. بلينة1 Prev. 100
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(بلو) : ابْلََوْلَي العُشْبُ: إِذا طالَ واستَمْكَنَتْ منه الإِبلُ.
بلو: بَلِيٌّ: حَيٌّ من اليَمَنِ، والنّسْبَةُ إليه بَلَوِيٌّ.
وناقَةٌ بِلْوٌ: مِثْلُ نِضْوٍ قد أَبْلاَها السَّفَرُ.
وبِلْوُ شَرٍّ: أي سُؤْرُ شَرٍّ وصاحِبُه. والرّاعي الحَسَنُ الرِّعْيَةِ، يُقال: إنَّه بِلْوٌ من أَبْلاَئِها.
وبَلَوْتُ الشَّيْءَ: شَمِمْتُه. والبلْوَةُ: الرّائِحَةُ.
بل واستبل. وكثيراً ما كان يتمثل سيبويه بقوله:

إذا بل من داء به ظن أنه ... نجا وبه الداء الذي هو قاتله

وبللت به: ظفرت. قال طرفة:

منيعاً إذا بلت بقائمه يدي

وهو حل بل. وفي صدره بلبال وبلابل. وتقول: متى أخطرتك بالبال، وقعت في البلبال.

ومن المجاز: بلو أرحامكم، ونحوه ند رحمك، وضحت ودك. قال:

نضحت أديم الود بيني وبينكم

وبلك الله بابن. وما أحسن بلة لسانه إذا كان واقعاً على مخارج الحروف. وفلان بزيع المنطق بليل الريق. ولم أر أبل منه ريقاً. ولا تبلك عند بالة أي لا يصيبك خير. وابتل فلان وتبلل: حسنت حاله بعد الهزال. وطويته على بلته إذا احتملته على فساده، وأصله السقاء يطوى وهو مبتل فيعفن. قال:

ولقد طويتكم على بللاتكم ... وعلمت ما فيكم من الأذراب
(ب ل و) : (قَوْلُهُ مَا لَمْ يُبْلِ) الْعُذْرَ أَيْ لَمْ يُبَيِّنْهُ وَلَمْ يُظْهِرْهُ وَهُوَ فِي الْأَصْلِ مُتَعَدٍّ إلَى مَفْعُولَيْنِ يُقَالُ أَبْلَيْت فُلَانًا عُذْرًا إذَا بَيَّنْتَهُ لَهُ بَيَانًا لَا لَوْمَ عَلَيْكَ بَعْدَهُ وَحَقِيقَتُهُ جَعَلْتُهُ بِالْيَاءِ لِعُذْرِي أَيْ خَابِرًا لَهُ عَالِمًا بِكُنْهِهِ مِنْ بَلَاهُ إذَا خَبَرَهُ وَجَرَّبَهُ (وَمِنْهُ أَبْلَى) فِي الْحَرْبِ إذَا أَظْهَرَ بَأْسَهُ حَتَّى بَلَاهُ النَّاسُ وَخَبَرُوهُ وَلَهُ يَوْمَ كَذَا بَلَاءٌ (وَقَوْلُهُ) أَبْلَى عُذْرَهُ إلَّا أَنَّهُ مُجَازِفٌ أَيْ اجْتَهَدَ فِي الْعَمَلِ إلَّا أَنَّهُ مَجْدُودٌ غَيْرُ مَرْزُوقٍ (وَقَوْلُهُمْ) لَا أُبَالِيهِ وَلَا أُبَالِي بِهِ أَيْ لَا أَهْتَمُّ لَهُ وَلَا أَكْتَرِثُ لَهُ وَحَقِيقَتُهُ لَا أُخَابِرُهُ لِقِلَّةِ اكْتِرَاثِي لَهُ وَيُقَالُ لَمْ أُبَالِ وَلَمْ أبل فَيَحْذِفُونَ الْأَلِفَ تَخْفِيفًا كَمَا يَحْذِفُونَ الْيَاءَ فِي الْمَصْدَرِ فَيَقُولُونَ لَا أُبَالِيهِ مُبَالَاةً وَبَالَةً وَهُوَ فِي الْأَصْلِ بَالِيَةً كَعَافَاهُ مُعَافَاةً وَعَافِيَةً.
ب ل و

بلوته فكان خير مبلو وتقول: اللهم لا تبلنا إلا بالذي هو أحسن. وقد بلي بكذا وابتلي به. وبلي فلان: أصابته بلية. قال:


بليت وفقدان الحبيب بلية ... وكم من كريم يبتلى ثم يصبر

وأصابته بلوى. ونزلت بلاء على الكفار.

وفي الحديث: " أعوذ بالله من جهد البلاء، إلا بلاء فيه علاء " أي علو منزلة عند الله. وهما يتباريان ويتباليان أي يتخابران. ومنه قولهم: لا أباليه: أي لا أخابره لقلة اكتراثي له، وهو أفصح من لا أبالي به. قال زهير:

لقد باليت مظعن أم أوفى ... ولكن أم أوفى لا تبالي

وقيل: هو قلب لا أباوله من البال أي لا أخطره ببالي ولا ألقي إليه بالاً. ولذلك قالوا: لا أباليه بالة، وقيل: أصلها بالية. وناقة بلو سفر: قد بلاها السفر أو أبلاها. وقولهم: أبليته عذراً إذا بينته له بياناً لا لوم عليك بعده، حقيقته جعلته بالياً لعذري أي خابراً له عالماً بكنهه. وكذلك أبليته يميناً. قال جرير:

فأبلى أمير المؤمنين أمانة ... وأبلاه صدقاً في الأمور الشدائد

ومنه أبلى في الحرب بلاء حسناً إذا أظهر بأسه حتى بلاه الناس وخبروه. وكان له يوم كذا بلاء وأبلى الله العبد بلاء حسناً أو سيئاً. والله يبلي ويولي، كما تقول: عرفك الله بركاته. وابتليت الأمر: تعرفته. قال:

تسائل أماء الرفاق وتبتلي ... ومن دون ما يهوين باب وحاجب

يريد أنه محبوس.

ومن المجاز: بلوت الشيء: شممته. قال يصف الماء الآجن القديم:

بأصفر ورد آل حتى كأنما ... يسوف به البالي عصارة خردل
[ب ل و] بَلَوْتُ الرَّجُلَ بَلْوًا وَبَلاءً وابْتَلَيْتُهُ اخْتَبَرْتُهُ وَأَبْلَيْتُهُ أَخْبَرْتُهُ وفي حَدِيثِ حُذِيْفَةَ لا أُبْلِي أَحَدًا بَعْدَكَ أَبَدًا وَقَدْ ابْتَلَيْتُهُ فأَبْلانِي أَي اسْتَخْبَرْتُهُ فَأَخْبَرَنِيوابْتَلاهُ اللهُ امْتَحَنَهُ والاسْمُ البَلْوَى والبِلْوَةُ والبَلِيَّةُ وَبُلِيَ بالشَّيءِ بَلاءً وابْتُلِيَ والبَلاءُ يَكُونُ في الخَيْرِ والشَّرَّ يقالُ أَبْلَيْتُهُ بَلاءً حَسَنًا وَبَلاءً سَيِّئًا وَنَزَلَتْ بَلاءِ عَلى الكُفَّارِ يَعْنِي البَلاءَ وَأَبْلاهُ عُذْرًا أَدَّاهُ إِلَيْهِ فَقَبِلَهُ وَكذلِكَ أَبْلاهُ جُهْدَهُ وَنَائِلَهُ وَرَجُلٌ بِلْوُ شَرٍّ وَبِلْيُ شَرٍّ أَيْ قَوِيٌّ عَلَيهِ مُبتلى بِهِ وَإِنَّهُ لَبِلْوٌ وَبِلْيٌ من أَبْلاَءِ المَالِ أَي قَيِّمٌ عَلَيْهِ قالَ

(فَصَادَفَتْ أَعْصَلَ مِن أَبْلاَئِهَا ... )

(يُعْجِلُهَا النَّزْعَ عَلَى ظِمائِها ... )

قُلِبَتِ الوَاوُ في كُلِّ ذَلِكَ يَاءً للِكَسْرَةِ وَضُعْفِ الحَاجِزِ فَصَارتِ الكَسْرَةُ كَأَنَّهَا بَاشَرَتِ الوَاوَ وَبَلِيَ الثَّوْبُ بِلًى وَبَلاءً وَأَبلاهُ هُوَ وَبَلاَّهُ قال ابنُ أحْمرَ

(لَبِسْتُ أَبِي حَتَّى تَمَلَّيْتُ عُمْرَهُ ... وَبَلَّيْتُ أَعْمَامِي وَبَلَّيْتُ خَالِيَا)

يُريْدُ إِنِّي عِشْتُ المُدَّةَ الَّتِي عَاشَهَا أَبِي وقيلَ عَامَرْتُهُ طُولَ حَيَاتِهِ وَبلاهُ السَّفَرُ وَبَلَّى عَلَيهِ وَأَبْلاَهُ وَأَنْشَدَ ابن الأَعْرابِيّ

(قَلُوصَانِ عَوْجَاوَانِ بَلَّى عَلَيْهِمَا ... دُءُوْبُ السُّرَى ثُمَّ اقْتِرَاحُ الهَوَاجِرِ)

وَنَاقَةٌ بِلْوُ سَفَرٍ قَدْ بَلاهَا السَّفَرُ وكذلكَ الرَّجُلُ والبَعِيْرُ والجمَعُ أَبْلاءٌ وَقَدْ تَقَدَّمَ ذَلِكَ في اليَاءِ لأَنَّهَا يَائِيَّةٌ وَوَاوِيَّةٌ والبَلِيَّةُ النَّاقَةُ أَو الدَّابَّةُ تُشَدُّ عِندَ قَبْرِ صَاحِبِهَا لا تُعْلَفُ وَلا تُسْقَى حَتَّى تَمُوتَ كانوا يَقُولُونَ إِنَّ صَاحِبَها يُحْشَرُ عَلَيْهَا قالَ غَيْلانُ الرَّبَعِيُّ

(بَاتَتْ وَبَاتُوا كَبَلايَا الأَبْلاءْ ... )

(مُطْلَنْفِئِينَ عِندَهَا كالأَطلاءْ ... ) يَصِفُ حَلْبَةً قَادَهَا أَصحابُها إِلى الغَايَةِ وقَدْ بُلِيَتْ وَأَبْلَيْتُ الرَّجُلَ أَحْلَفْتُهُ وابتَلَى هُوَ استَخْلَفَ واسْتَعْرَفَ قالَ

(تَبَغَّى أَبَاهَا فِي الرِّفَاقِ وتَبْتَلِي ... وَأَوْدَى بِهِ فِي لجَّةِ البَحْرِ تِمْسَحُ)

أَي تَقَولُ لَهُم نَاشَدْتُكُم اللهَ هَلْ تعْرِفُونَ لأَبِي خَبَرًا وَأَبْلَى الرَّجُلَ حَلَفَ لَهُ قال

(وَإِنِّي لأُبْلِي النَّاسَ في حُبِّ غَيْرِهَا ... فَأمَّا عَلَى جُمْلٍ فَإِنِّي لا أُبْلِي)

أَي أَحْلِفُ للنَّاسِ إِذَا قَالُوا هَلْ تُحِبُّ غَيْرَهَا أَنَّي لا أُحِبُّ غَيْرَهَا فَأَمَّا عَلَيْهَا فَإِنِّي لا أَحْلِفُ وَقَوْلُ أَوْسٍ

(كَأَنَّ جَدِيْدَ الأَرْضِ يُبْلِيْكَ عَنْهُمُ ... )

أَي يَحْلِفُ لَكَ ويُقَالُ مَا أُبَالِيهِ بَالَةً وَبَالاً قَالَ ابنُ أَحْمَرَ

(أَغَدْوًا وَاعَدَ الحَيُّ الزِّئَالا ... وَشَوْقًا لا تُبَالي العَيْنُ بَالا)

وَبِلاءٌ وَمُبَالاةً وَلَمْ أُبَالِ وَلَمْ أُبَلْ قالَ سيبويه وَسأَلْتُ الخَلِيْلُ عَنْ قَوْلِهم لَمْ أُبَلْ فقالَ هِيَ مِنْ بَالَيْتُ ولَكِنَّهُم لَمَّا أَسْكَنُوا اللامَ حَذَفُوا الألِفَ لِئَلا يَلْتَقِي سَاكنَانِ وَإِنَّمَا فَعَلُوا ذَلِكَ بالجَزْمِ لأَنَّهُ مَوْضِعُ حَذْفٍ فَلَمَّا حَذَفُوا اليَاءَ الَّتي هِيَ مِن نَفْسِ الحَرفِ بَعْدَ اللامِ صَارَتْ عِنَدَهُم بِمَنْزِلَةِ نُونِ يَكُنْ حَيْثُ أُسْكِنَتْ فإِسْكَانُ اللامِ هنا بِمَنْزِلَةِ حَذْفِ النُّونِ من يَكُنْ وَإِنَّمَا فَعَلُوا هذا بَهَذَيْنِ حَيْثُ كَثُرَ في كَلامهم حَذْفُ النُّونِ والحَرَكاتِ وذلك نَحْو مُذْ وَلَدُ وَقَدْ عَلْمَ وَإِنَّمَا الأَصْلُ لَدُنْ وَمُنْذُ وَقَدْ عَلِمَ وهذا مِنَ الشَّوَاذِّ وَلَيْسَ مِمَّا يُقَاسُ عَلَيْهِ وَيُطْرَدُ وَزَعَمَ أَنَّ نَاسًا مِنَ العَربِ يَقُولُونَ لَمْ أُبَلِهْ لاَ يَزِيْدُونَ على حَذْفِ الأَلِفِ حِيْثُ كَثُرَ الحَذْفُ في كَلاَمِهِم كما حَذَفُوا أَلِفَ احْمَرَّ وَأَلِفَ عُلَبِطٍ وَوَاوَ غَدٍ وَكَذلِكَ فَعَلُوا بِقَوْلِهِم بَالَةً كَأَنَّهَا بَلَيِةٌ بِمَنْزِلَةِ العَافِيَةِ وَلَمْ يَحْذفُوا لا أُبَالِي لأنَّ الحَذْفَ لا يَقْوَى هنا وَلا يَلْزَمُهُ حَذْفٌ كَمَا أَنَّهُم إِذَا قالُوا لَمْ يَكُنِ الرَّجُلُ فَكَانَتْ في مَوْضِعِ تَحَرُّكٍ لَمْ تُحْذَفْ وَجَعَلُوا الألِفَ تَثْبُتُ مَعَ الحَرَكَةِ أَلا تَرَى أَنَّهَا لا تُحْذَفُ في لا أُبَالِي في غَيْرِ مَوْضِعِ الجَزْمِ وَإِنَّمَا تُحْذَفُ في المَوْضِعِ الَّذِي تُحْذَفُ مِنْهُ الحَرَكَةُ وَالأَبْلاءُ مَوْضِعٌ وقدْ قَدَّمَتُ أَنَّهُ لَيْسَ فِي الكَلامِ اسمٌ عَلَى أَفْعَالٍ إِلا الأَبْوَاءُ والأَنْبَارُ والأَبْلاءُ وَبَلَى جَوَابُ اسْتِفْهَامٍ مَعْقُودٍ بالجَحْدِ كَقَوْلِهِ تعالى {ألست بربكم قالوا بلى} الأعراف 172 وَقَوْلُهُ تعالى {بلى قد جاءتك آياتي} الزمر 59 جَاءَ بِبَلي الَّتِي هِيَ مَعْقُودَةٌ بالجَحْدِ وَإِنْ لَمْ يَكُنْ في الكَلامِ لَفْظُ جَحْدٍ لأَنَّ قَوْلَهُ {لو أن الله هداني} الزمر 57 في قُوَّةِ الجَحْدِ كَأَنَّهُ قَالَ مَا هُدِيْتُ فَقِيْلَ {بلى قد جاءتك آياتي} الزمر 59 وَإِنَّمَا حَمَلْتُ هذا كُلَّهُ عَلَى الوَاوِ لأَنَّ الوَاوَ أَظْهَرُ هنا مِنَ اليَاءِ فَحَمَلْتُ مَا لَمْ تَظْهَرْ فيه عَلَى مَا ظَهَرَتِ فِيهِ وقَدْ قِيلَ إنَّ الإِمَالَةَ جَائِزَةٌ في بَلَى فَإِذا كانَ ذلكَ فَهُوَ منَ الياءِ قالَ بَعْضُ النَّحْوِيّينَ إِنَّمَا دَخَلَتِ الإِمَالَةُ فِي بَلَى لأَنَّهَا شابَهَتْ بِتَمامِ الكَلامِ واسْتِقْلالِهِ بِهَا وَغَنائِهَا عَمَّا بَعْدَهَا الأسْمَاءَ المُسْتَقِلَّةَ بِأَنْفُسِهَا فَمِنْ حَيْثُ جَازتْ إِمَالَةُ الأَسْمَاءِ كَذَلِكَ أيْضًا جَازَتْ إِمَالَةُ بَلَى ألا تَرَى أَنَّكَ تَقُولُ في جَوَابِ مَنْ قالَ لَكَ أَلَمْ تَفْعَلْ كَذَا وَكَذَا بَلَى فَلاَ يَحْتَاجُ لِكَوْنِهَا جَوَابًا مُسْتَقِلاً إِلى شَيءٍ بَعْدَهَا فَلَمَّا قَامَتْ بِنَفْسِهَا وَقَوِيَتْ لَحِقَتْ فِي القُوَّةِ بالأَسْمَاءِ في جَوَازِ إِمَالَتِهَا كَمَا أُمِيْلَ نَحْوُ أَنَّي وَمَتَى

بلو

1 بَلَاهُ, (T, S, Mgh, Msb,) aor. بَلُوَ, (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. بَلَوَ, 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.)
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