1 بَلَاهُ بل بلا بلاه بلاة بلى لاهي , (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. إِِبْلَآءٌ; (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], ↓ وَإِِذَ ابْتَلَى إِِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا إِِلَّا 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-Owfŕ, but Umm-Owfŕ 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
أبل
أبلاه
أبلى
ابلاه
ابلاة , inf. n.
إِِبْلَآءٌ: see 1, in two places. ― -b2- [Hence,]
ابلاهُ
اللّٰهُ
إِِبْلَآءً
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
لإِِحْسَانِ
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,
إِِبْلَآءَ
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
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
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
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.
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
إِِنَّهُ
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
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.
بَلَآءٌ
بلآء (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-Zekereeyŕ, 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
بلآء , 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
بل
بلى
بلي
لي : see the paragraph next following; last sentence.
بَلِيَّةٌ
بلي
بليه
بلية
لي
لية : 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
إِل
ال
بإِل
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.) Credit:
Lane
Lexicon