بلو

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Form 1بَلَاهُ10 senses · 2 main

muḍāriʿـُيَفْعُلُ·ـَيَفْعَلُmaṣdarبَلَآءٌ إِبْلَآءٌ بَلْوٌ بِلًا

Core sense — he tried, proved, or tested him; it became old and worn outgenerated

1.1He (God) tried, proved, or tested, him with good—بِخَيْرٍ

or this is a simple noun and the maṣdar is بَلْوٌ.

God tries his servant with a benefit, to test his thankfulness, and with a calamity, to test his patience; so it often means He afflicted him.

Also ابلاهُ; in the T and S this is restricted to good, but in the Msb it seems to apply to good and evil alike.

or with evil—بِشَّرٍ

I tried, proved, or tested, him—ابتلاه

Also بَلَوْتُهُ, with maṣdars بَلْوٌ and بَلَآءٌ; from what is said above, the latter seems to be used only when God is the agent, and to be properly a simple noun.

I tried, proved, or tested, him—اِبْتَلَيْتُهُ

the act of trying, proving, or testing—التَّبَالِى

And we try you with evil and good, by way of probation—وَنَبْلُوكُمْ بِٱلشَّرِ وَٱلخَيْرِ فِتْنَةً

And when his Lord tried Abraham by certain words—وَإِذَ ٱبْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ

By certain words is meant commands and prohibitions. From the Qur'ān 2:118.

Do not try us except with those things that are best—لَا تُبْلِنَا إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ

From a tradition. See also forms 4 and 8 below.

on this sense Er-Rāghib: each of these verbs implies two things — learning the state or condition of the object, and coming to know what was unknown of his case; and the showing of his goodness or badness. Sometimes both are meant, sometimes only one, as when God is the agent, in which case only the latter is meant.

1.1.1figurative · مجازI smelt it—بَلَوْتُهُ

Mentioned in the T under بول, and in the A and TA.

1.1.2He knew it, or became acquainted with it—بَلَاهُ

See بَالٍ.

1.1.3

See also form 4, in the latter half of that entry.

1.2It was, or became, old, and worn out—بَلِى

or بِلًى [in the CK, wrongly, بَلًى], and بَلَآءٌ [in the CK, wrongly, بِلاء], the former with kesr and the latter with fet-h.

Said of a garment.

Belongs both to this root and to بلى.

The maṣdar, used as a noun, signifies wear, attrition, wear and tear: see an example in a hemistich cited near the end of the first paragraph of الا, where a dwelling is likened to a garment.

1.2.1

Also said of a plant: it became old and withered, or wasted. So in the K under عنث and elsewhere.

1.2.2

Said of a corpse: it became consumed by the earth.

1.2.3

Said of a bone: it became old and decayed; the same as رَمَّ. So in the S and K and elsewhere under رم.

1.2.4figurative · مجاز — inferred

Said of a man's reputation: it became worn out of regard or notice. So in the TA under دثر.

1.2.5She was tied at her dead master's grave without food or water until she died—بَلِيَتْ

Also بُلِيَتْ.

Said of a camel, or of a mare or other beast of the equine kind: she became a بَلَيِّة, and so wasted away. So in the M under بلى.

Qur’ānic occurrences Form 1 5 shown of 18

18:7

إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

21:35

كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

Every soul shall have a taste of death: and We test you by evil and by good by way of trial. to Us must ye return.

47:31

وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ ٱلْمُجَـٰهِدِينَ مِنكُمْ وَٱلصَّـٰبِرِينَ وَنَبْلُوَا۟ أَخْبَارَكُمْ

And We shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (mettle).

68:17

إِنَّا بَلَوْنَـٰهُمْ كَمَا بَلَوْنَآ أَصْحَـٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ

Verily We have tried them as We tried the People of the Garden, when they resolved to gather the fruits of the (garden) in the morning.

86:9

يَوْمَ تُبْلَى ٱلسَّرَآئِرُ

The Day that (all) things secret will be tested,

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (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 بِٱلشَّرِ وَٱلخَيْرِ فِتْنَةً [And we try you by, or with, evil and good, by way of probation]. (TA.) And in the same [ii. 118], وَإِذَ ٱبْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, لَا تُبْلِنَا إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ [Try Thou not us save by those things that are best]; (T;) from a trad. (TA.) [See also 4 and 8 below.] [Hence,] بَلَوْتُهُ also signifies I smelt it. (T in art. بول , and A and TA.) [And بَلَاهُ He knew it, or became acquainted with it. (See بَالٍ .)] See also 4, in the latter half of the paragraph. 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.] Also said of a plant [as meaning It became old and withered, or wasted]. (K in art. عنث , &c.) And of a corpse, meaning It became consumed by the earth. (Msb.) And of a bone, meaning It became old, and decayed; syn. رَمَّ . (S and K &c. in art. رم .) And of a man's reputation, meaning It became worn out of regard or notice. (TA in art. دثر .) 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 .)

Form 2بَلَّوَ1 sense

Core sense — he wore it out; he made him swear; he tied a she-camel at a gravegenerated

2.1

See form 4, in six places in the latter half of that entry.

Show Lane's original text

see 4, in six places, in the latter half of the paragraph.

Form 3لَا أَبَالِيهِ2 senses · 1 main

maṣdarمُبَالَاةٌ

Core sense — I do not care for him, I do not heed him; he vied for glorygenerated

3.1God will not hold them to be of any value or weight—لَا يُبَالِيهِمُ ٱللّٰهُ بَالَةً

It is from البلآء [maṣdar of بَلَاهُ], so that it properly means: I shall not care for him, mind him, heed him, or regard him, so as to share with him my trial and his trial.

One says it thus, or مَا أَبَالِيهِ, or لَا أَبَالِىبِهِ, or مَا أُبَالِى بِهِ; but the verb is more properly made transitive without the preposition بِ. Maṣdar مُبَالَاةٌ and بِلَآءٌ [in the CK, wrongly, بَلاء], and بَالَةٌ, which some call a quasi-maṣdar and others a maṣdar; in the T it is said to be a noun, from المُبَالَاةُ.

It is originally بَالِيَةٌ, like عَافِيَةٌ from عَافَاهُ, and بَالٌ [which is more strange]; the meaning being simply: I do not care for, mind, heed, or regard, him, or it; I am not disquieted by him, or it.

Or, as some say, لَا أُبَالِيهِ is formed by transposition from لَا أُبَاوِلُهُ, from البَالُ, meaning: I will not let him, or it, move or occur to my mind, nor pay any attention to him, or it.

Or the literal meaning is: I will not contend with him for superiority in goodness, or excellence, because I care so little for him.

Or it was used of contending with another for superiority in glory, or excellence, as a verse cited below shows; then, through frequent use, it came to express contempt, or holding in low esteem.

Or its original meaning is: I will not strive with him to be first, neglecting him, or leaving him to himself; from تَبَالَى القَوْمُ, as explained under form 6.

Said in a tradition; in one reading, لَا يُبَالِى بِهِمْ بَالَةً.

These will be in Paradise, and I shall not disapprove; and these in the fire of Hell, and I shall not disapprove—هٰؤُلآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَآءِ فِى النَّارِ وَلَا أُبَالِى

I do not care what you did—لَا أُبَالِى مَا صَنَعْتَ

I care not whether you stand or sit—مَا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ

I care not for your standing and your not doing so—مَا أُبَالِى بِقِيَامِكَ وَعَدَمِهِ

From another tradition.

Mentioned in the Mughnee under ا.

I did not care for, mind, or regard, him, or it—مَا بَالَيْتُ بِهِ

He cared for the thing; he was disquieted by the thing—بَالَى بِالشَّىْءِ

Your friend did not care for you, but your slave cared—مَا بَالَى بِكَ صَدِيقُكَ وَلٰكِنْ بَالَى عَبْدُكَ

I did not care—لَمْ أُبَالِ

I did not care—لَمْ أُبَلْ

The verb is sometimes used in this affirmative way. Some deny that it is; but it occurs only when a negative stands in the earlier or the later part of the sentence.

The saying of Zuheyr.

In the second of these the ا of prolongation is dropped to make the utterance lighter, as ى is dropped in the maṣdar, or quasi-maṣdar, بَالَةٌ, originally بَالِيَةٌ, and in لَا أَدْرِ.

Or the ا is dropped here to avoid the meeting of two sākin letters, and not to lighten the utterance; for this happens because the ل is made sākin.

I did not care for him, or it—لَمْ أُبَلِهِ

I did not care for him, or it—لَمْ أُبَلِ

Accord. to Kh, some of the Arabs say this.

In the CK, wrongly, لم اَبْلِ.

With kesr to the ل [for لم أُبَالِهِ or لم أُبَالِ], only the ا being dropped, as they do in عُلَبِطٌ [for عُلَابِطٌ].

Indeed I cared for the departure of Umm-Owfà, but Umm-Owfà does not care

shāhid

لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَىوَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى

3.1.1He exerted himself in a description of a war, or battle, or of generous conduct—بَالَى

IAar says that this, is like أَبْلَى.

He exerted himself well, that day, in a description of war—أَبْلَى ذٰلِكَ اليَوْمَ بَلَآءً حَسَنًا

looking to see which of them is in the better state, while you are dying—تُبَالِى

He says that he heard the man addressed saying, “We have eaten and we have drunk [with guests], and we have done such and such things,” recounting generous qualities or actions, and lying in doing so.

IAar says this in another place; here بال means state, or condition.

he contended with him for superiority in glory, or excellence—بَالَاهُ

It is said that تبالى in the verse cited here means contending in this way; the same as تُفَاخِرُ.

he contended with him in contradiction—بَالَاهُ

So accord. to IAar.

What has happened to me that I see you standing and exerting yourself in a description of generous qualities, when you have become like one dead from leanness?

shāhid

وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ

Show Lane's original text

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 ٱللّٰهُ 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, 1 [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.) لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَى | وَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى 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]: 1 [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.) وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ

Form 4ابلاهُ9 senses · 2 main

maṣdarإِبْلَآءٌ

Core sense — he tried him; he conferred a benefit on him; he wore out the garmentgenerated

4.1

. See form 1, in two places.

4.1.1God did him a good deed—ابلاهُ ٱللّٰهُ إِبْلَآءً حَسَنًا

Or بَلَآءَ حَسَنًا.

And that He might confer on the believers a great benefit, or favour, or blessing—وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنُا

I conferred a favour, or benefit, on him—أَبْلَيْتُهُ مَعْرُوفًا

From the Qur'ān 8:17. Or: a good gift, meaning spoil.

The words of Zuheyr; he means الذى يَبْلُو بِهِ عِبَادَهُ, or الذى يَخْتَبِرُ بِهِ عِبَادَ, and the trying of his servants is the trying of their thankfulness.

May God recompense with kindness what the two of them have done for you, and do to them the best of the deeds by which He tries his servants

shāhid

جَزَى ٱللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْوَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو

4.1.2He made him swear—ابلاهُ

As though he tried his veracity by doing so.

Or ابلاهُ يَمِينًا has this meaning. [See also form 8.]

4.1.3he swore an oath to him, and thereby soothed, or placated, his mind—ابلاهُ يَمِينًا

The verb of this entry also signifies: He swore to him; and it has this second meaning too.

4.1.4

And hence: He informed him, acquainted him, or told him.

4.1.5As long as he does not make the excuse plain—مَا لَمْ يُبْلِ العُذْرَ

And hence: He made it manifest, or plain; he revealed it. A phrase in a verse cited under مُضْمَرٌ belongs here.

I made an excuse plain to such a one, so that I was not blamed afterwards—أَبْلَيْتُ فُلَانًا عُذْرًا

He gave him an excuse which he accepted—ابلاهُ عُذْرًا

He gave him his endeavour, or energy, in an acceptable manner—ابلاهُ جُهْدَهُ

He gave him his gift in an acceptable manner—نَائِلَهُ

He strove, laboured, or exerted himself, in work—ابلى عُذْرَهُ

He showed his might, valour, or prowess, in war, or fight—ابلى فِى الحَرْبِ

In this sense the verb is originally doubly transitive.

It properly means: I made such a one acquainted with my excuse, and made him know how it stood; and so it is explained in the A, and likewise in the T.

And so he made his excuse plain.

And he strove and exerted himself in it (عُذْرَهُ being understood), so that men tested him and came to know him.

See also form 3, where another explanation of ابلى is given, in the latter part of that entry.

4.2He wore out the garment—ابلى الثَّوْبَ

Transitive of بَلِىَ; also بَلَّاهُ, belonging both to this root and to بلى.

Wear out your garment, and God will give you another in its place—أَبْلِ وَ يُخْلِفُ ٱللّٰهُ

Said to one who makes, or puts on, a new garment, the مُجِدّ.

Wear out, and put on new, and praise the Clother—أَبْلِ وَ أَجِدَّ وَٱحْمِدَ الكَاسِى

The Clother means God. So in the S under جد.

4.2.1Journeying, or travel, wore him, or wasted him—بَلَّاهُ السَّفَرُ

Said of a man. In the copies of the K, بَلَاهُ, which I think an obvious mistranscription.

Also بلّى عَلَيْهِ and ابلاهُ; and so الهَمُّ [anxiety] and the like, and التَّجَارِبُ [tryings, or trying events], are said of what wears a man out.

Journeying, or travel, wore her, or wasted her—ابلاها السَّفَرُ

Or بلّاها, as in one copy of the S. Said of a she-camel.

El-ʿAjjāj's words; he means إِبْلَآءَ السِرْبَال, or فَبَلِىَ بَلَآءَ السِّرْبَال.

Ibn-Aḥmar's words; he means that he had long enjoyment of his father's life. Or, as some say: I lived with my father for the length of his life.

In the TA, 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.

And man — the returning of the nights time after time, and the changing of states of being — wears him out as a shirt is worn out

shāhid 1

وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْكَرُّاللَّيالِى وَٱخْتِلَافُ الأَحْوَالُ

I lived the period that my father lived, and I outwore my paternal uncles, and I outwore my maternal uncle

shāhid 2

لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُوَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا

4.2.2I bound a she-camel at her dead master's grave and left her to die—أَبْلَيْتُ

Also بَلَّيْتُ.

Her foreshank was bound to her arm and she was left without food or water until she died; or a pit was dug for her and she was left in it until she died. [See بَلِيَّةٌ and مُبَلًّى.]

Qur’ānic occurrences Form 4

3:186

لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.

8:17

فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

It is not ye who slew them; it was Allah: when thou threwest (a handful of dust), it was not thy act, but Allah's: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things).

Show Lane's original text

, inf. n. إِبْلَآءٌ : see 1, in two places. [Hence,] ابلاهُ ٱللّٰهُ 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, 1 (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.) جَزَى ٱللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْ | وَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو 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.] 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.) And hence, (TA,) He informed him, acquainted him, or told him. (IAar, M, K, TA.) [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. 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 ٱللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَٱحْمِدَ الكَاسِى Wear out, and make new, [or put on new,] and praise the Clother [meaning God]. (S in art. جد .) [Hence,] بَلَّاهُ السَّفَرُ [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 بلّى عَلَيْهِ ; 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, 1 [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, 2 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.]) وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْ | كَرُّاللَّيالِى وَٱخْتِلَافُ الأَحْوَالُ لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُ | وَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا 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 .])

Form 5تَبَلَّوَ1 sense

Core sense — it wore him out, it wasted himgenerated

5.1

See form 4, near the end of that entry.

Show Lane's original text

see 4, near the end of the paragraph.

Form 6 · maṣdarالتَّبَالِى2 senses

Core sense — vying with one another in hastening to a little watergenerated

6.1

Maṣdar of تَبَالَى. See form 1.

6.2The men vied with one another in hastening to a little water, and drew from it—تبالى القَوْمُ

Show Lane's original text

[inf. n. of تَبَالَى ]: see 1. 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.)

Form 8ابتلاهُ4 senses · 1 main

Core sense — he tried, proved, or tested him; he asked him for news; he chose himgenerated

8.1He was tried, proved, or tested, by such a thing—اُبْتِلِىَ بِكَذَا

See form 1, in three places.

It generally means: he was afflicted by it — by a disease, for instance.

Vulgarly اِبْتَلَى.

8.1.1He conjured, or adjured, and asked if any had knowledge—ابتلى

It also signifies: He asked, or sought, or desired, of him information, or news, or tidings.

The same as اِسْتَحْلَفَ and اِسْتَعْرَفَ. In the CK both the verb and the explanation are wrong here: the verb is written اُبْلِىَ and the explanation اسْتُحْلِفَ و اسْتُعْرِفَ.

A poet's words; تَبَغَّى stands for تَتَبَغَّى.

He means that she says to them: “I conjure you by God, do you know any tidings of my father?”

But Aboo-Saʿeed says that تتبلى here means: tries, proves, or tests; and that الاِبْتِلَآءُ means the trying, proving, or testing, whether by an oath or otherwise.

She seeks her father among the travelling companions, and adjures and asks if any have knowledge, when a crocodile has destroyed him in the depth of the great river

shāhid

تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِىوَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ

8.1.2The vow a man makes binding on himself is the one by which God's recompense is sought—النَّذْرُ مَا ٱبْتُلِىَ بِهِ وَجْهُ ٱللّٰهُ

From a tradition.

Also: He desired it; he sought it.

8.1.3

And: He chose him, made choice of him, or elected him.

Qur’ānic occurrences Form 8 4 shown of 8

33:11

هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًا شَدِيدًا

In that situation were the Believers tried: they were shaken as by a tremendous shaking.

76:2

إِنَّا خَلَقْنَا ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـٰهُ سَمِيعًۢا بَصِيرًا

Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.

89:15

فَأَمَّا ٱلْإِنسَـٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ

Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."

89:16

وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"

Show Lane's original text

: 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.] 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, 1 [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 ٱللّٰهَ ,) [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.) تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِى | وَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ [Also He desired it; he sought it.] It is said in a trad., النَّذْرُ مَا ٱبْتُلِىَ بِهِ وَجْهُ ٱللّٰهُ , 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.) And He chose him, made choice of him, or elected him. (Sh and T, from a trad.)

Form 12اِبْلَوْلَى1 sense

Core sense — it (herbage) became tall, so that camels could make use of itgenerated

12.1

It (herbage) became tall, so that the camels were able to make use of it.

Show Lane's original text

It (herbage) became tall, so that the camels were able to avail themselves of it. (K.)

Derived nouns 13

Nounبِلْوُ سَفَرٍ1 sense

Core sense — worn, or wasted, by journeying; a man strong to endure evilgenerated

1worn, or wasted, by journeying, or travel—بِلْىُ سَفَرٍ

With kesr to the ب; applied to a she-camel, and likewise to a man and to a he-camel.

a man worn, or wasted, by journeys, by anxiety and the like, and by trying events—بِلْىُ أَسْفَارٍ

Also بِلْوُ أَسْفَارٍ, with kesr to the ب in both, as in the TA; in the CK written with fet-h. Plural أَبْلَآءٌ.

a man having strength, or power, to endure evil, and tried by it—بِلْوٌ شَرٍّ

Also بِلْىُ شَرٍّ; both are written in the CK with fet-h to the ب.

tried by good, or prosperity—بِلْوُ خَيْرٍ

And in like manner بِلْىُ خَيْرٍ.

He is indeed one of those who manage, or tend, camels, or the like, well—إِنَّهُ لِبَلْوٌ مِنْ أَبْلَآءِ المَالِ

Also بِلْىٌ; both are written in the CK with fet-h to the ب, as before.

IJ says that 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.

Show Lane's original text

, (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.)

Nounبَلَى1 sense

Core sense — yes, indeed: an answer affirming after a negativegenerated

See بلى.

Show Lane's original text

: see art. بلى .

Nounبِلْوَةٌ1 sense

Core sense — a trial, a probation or test; an afflictiongenerated

See the entry that follows.

Show Lane's original text

: see what next follows.

Nounبِلْيَةٌ1 sense

Core sense — a trial, a probation or test; an afflictiongenerated

See the entry that follows.

Show Lane's original text

: see what next follows.

Nounبَلْوَي1 sense

Core sense — a trial, a probation or test; an afflictiongenerated

See the entry that follows.

Show Lane's original text

: see what next follows.

Nounبَلَآءٌ1 sense

Core sense — a trial, a test; an affliction; a benefit given as a trialgenerated

1a trial, as a probation or test; a trouble or affliction by which patience or any other virtue is tested—بَلْوَى

This, and بَلِيَّةٌ, and بِلْوَةٌ with kesr, and بِلْيَةٌ (so in a copy of the S, beside the third, and thus in the handwriting of Aboo-Zekereeyā in place of the third), are nouns from بَلَاهُ ٱللّٰهُ, or from اِبْتَلَاهُ ٱللّٰهُ [which is the same in meaning], or from بَلَوْتُهُ, and are one in meaning.

The plural of بَلِيَّةٌ is بَلَايَا, of the measure فَعَائِلُ, changed to فَعَالَى.

بَلَآءٌ is properly a maṣdar, and signifies the act of trying, proving, or testing, with good and with evil. It is both evil and good: a trial, or affliction, which is its original meaning; and a benefit, favour, or blessing, or a gift, given by way of probation. The first requires patience, and the second is the greater of the two, as being commonly the more dangerous to the soul; but this second meaning is generally shown only by adding an adjective.

a great benefit, favour, or blessing of God; a good gift of God—بَلَآءٌ حَسَنٌ

Er-Rāghib: بَلَآءٌ also means grief, as though it tried the body.

And the imposition of a difficult, or troublesome, thing; a requirement; an exaction — because it is hard on the body, or because it is trying.

Trial, or affliction, befell the unbelievers—نَزَلَتْ بَلَآءِ عَلَى الكُفَّارِ

بَلَآءِ is the same as البَلَآءُ.

Mentioned by El-Aḥmar, as heard by him from the Arabs.

Lane cites “Bd in viii. 17” — a commentary, not the verse; no modern number is given

Qur’ānic occurrences بَلَآء 1 shown of 6

37:106

إِنَّ هَـٰذَا لَهُوَ ٱلْبَلَـٰٓؤُا۟ ٱلْمُبِينُ

For this was obviously a trial-

Show Lane's original text

(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 ٱللّٰهُ , (T, Msb,) or from اِبْتَلَاهُ ٱللّٰهُ , [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.)

Nounبِلَآءٌ2 senses

Core sense — caring for, minding, heeding; anxiety one talks over with oneselfgenerated

Of the same form as كِتَابٌ; it is a maṣdar of form 3.

It also signifies anxiety about which one talks to oneself. Compare a meaning of بَلَآءٌ above.

Show Lane's original text

, like كِتَابٌ in form, [is an inf. n. of 3, q. v.: and also signifies] Anxiety respecting which one talks to himself, or soliloquizes. (Msb. [Compare a meaning of بَلَآءٌ , above.])

Nounبَلِىٌّ1 sense

Core sense — wearied, or jaded, and emaciated, and dyinggenerated

See the entry that follows, last sentence.

Show Lane's original text

: see the paragraph next following; last sentence.

Nounبَلِيَّةٌ2 senses

Core sense — a she-camel bound at her dead master's grave and left to diegenerated

See بَلَآءٌ, in two places.

2Places of abode where you will not see the stones set up to be worshipped, nor the pits of the beast left by her master's grave to die

shāhid

مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَاوَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ

A she-camel that has her foreshank bound to her arm at the grave of her master, and is left without food until she dies.

Or a she-camel, or a mare or other beast of the equine kind, that is bound at the grave of her dead master and left without food or water until she dies and wastes away; for they used to say that her master would be raised from the dead upon her.

Or a she-camel which, in the Time of Ignorance, had her foreshank bound to her arm at the grave of her master and was left without food or water until she died; or for which a pit was dug, where she was left until she died. They used to assert that men would be raised from the dead riding upon the بَلَايَا [plural of بَلِيَّةٌ in the sense explained above], or walking if the beasts they rode were not bound, with the head turned backwards, at their graves.

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 tradition.

Suh says that this custom proves that in the Time of Ignorance they held the doctrine of the resurrection of the body; but those who held it were the fewer number.

It is said that بَلِيَّةٌ is originally مُبْلَاةٌ or مُبَلَّاةٌ.

Et-Tirimmāḥ's words; he means the places of abode of the people of El-Islām, and not those of the pagans.

IAar says that بَلِىٌّ and بَلِيَّةٌ mean: such as is wearied, or jaded, and emaciated, and dying.

Show Lane's original text

: see بَلَآءٌ , in two places. 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, 1 [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.) مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَا | وَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ

Nounبَالٍ4 senses · 2 main

Core sense — old and worn out, said of a garment; trying, testing; knowinggenerated

Ism fāʿil of بَلَاهُ: trying, proving, or testing.

1.1I made him acquainted with my excuse, and made him know how it stood—جَعَلْتُهُ بَالِيًا بِعُذْرِى

And hence: knowing, or being acquainted with a thing.

Also: old, and wearing out, or worn out; applied to a garment.

2.1the places of tents—بَالِيَاتٌ

Show Lane's original text

[act. part. n. of بَلَاهُ ; Trying, proving, or testing. 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.) Also Old, and wearing out [or worn out]; applied to a garment. (Msb.) [Hence,] بَالِيَاتٌ is used as meaning The places of tents. (Ham p. 492.)

Nounمُبْلَاةٌ1 sense

Core sense — a she-camel bound at her master's grave and left to diegenerated

Feminine of مُبَلًى; see بَلِيَّةٌ.

Show Lane's original text

, fem. of مُبَلًى : see بَلِيَّةٌ .

Nounمُبْلًّى1 sense

Core sense — a beast bound at its master's grave and left to diegenerated

This, and its feminine مُبَلَّاةٌ: see بَلِيَّةٌ.

Show Lane's original text

, and its fem. مُبَلَّاةٌ : see بَلِيَّةٌ .

Nounمُبَلِّيَاتُ1 sense

Core sense — women who stand wailing round the camel left to die at a gravegenerated

1The women who bound the beast by the grave of such a one stood round it wailing for him—قَامَتْ مُبَلِّيَاتُ فُلَانٍ يَنُحْنَ عَلَيْهِ

Women who 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.

The beast so bound is the بَلِيَّة.

Show Lane's original text

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.)