بل
صورة كتابية صوتية في بلاد المغرب العربي من أبوه ال بمعنى العالمية، واللقب.
صورة كتابية صوتية في بلاد المغرب العربي من أبوه ال بمعنى العالمية، واللقب.
[بل] ن فيه: "وبالحمد" لله، برفع الحمد على الحكاية، واستدل به على أن البسملة ليست جزءاً من السورة، وأجيب بأن المراد يفتح بسورة الحمد لا بسورة أخرى. وغزوة "بالمصطلق" أي بني المصطلق وهي غزوة المريسيع.
(بل)
من مَرضه بِلَا وبللا وبلولا برأَ وَصَحَّ وَالرِّيح بلولا تندت وَالشَّيْء بِالْمَاءِ وَنَحْوه بِلَا وبلة وبللا وبلالا نداه وَفُلَانًا أعطَاهُ ورحمه وَصلهَا
(بل) الرجل بللا وبلالة فَهُوَ أبل أَي داه فَاجر الْخُصُومَة وبالأمر ظفر بِهِ
من مَرضه بِلَا وبللا وبلولا برأَ وَصَحَّ وَالرِّيح بلولا تندت وَالشَّيْء بِالْمَاءِ وَنَحْوه بِلَا وبلة وبللا وبلالا نداه وَفُلَانًا أعطَاهُ ورحمه وَصلهَا
(بل) الرجل بللا وبلالة فَهُوَ أبل أَي داه فَاجر الْخُصُومَة وبالأمر ظفر بِهِ
[ب ل] بَلْ كَلِمَةُ استدرَاكٍ وَإِعْلاَمٍ بِالإِضْرَابِ عنِ الأَوَّلِ وقَولُهُم قامَ زَيدٌ بَلْ عَمْرٌ ووبَنْ عَمْرٌ وفَإِنَّ النُّونَ بَدَلٌ منَ اللاَّمِ أَلا تَرَى إِلى كَثْرَةِ استِعمالِ بَلْ وقلة استعمالِ بَنْ والحُكْمُ على الأكثَرِ لاَ الأَقَلِّ هذا هو الظَّاهرُ مِن أَمْرِه قال ابنُ جِنّيٍّ وَلَستُ أَدفَعُ مَعَ هذا أَنْ يكونَ بَنْ لُغَةً قَائِمةً بنَفْسِهَا
(بل)
أَدَاة تدخل على الْمُفْرد وعَلى الْجُمْلَة
فَإِذا دخلت على الْمُفْرد وَكَانَ قبلهَا نفي أَو نهي فَهِيَ بِمَعْنى لَكِن تقرر مَا قبلهَا وَتثبت ضِدّه لما بعْدهَا مثل مَا عَليّ شَاعِر بل خطيب وَلَا تقل شعرًا بل نثرا وَإِذا كَانَ قبلهَا إِثْبَات أَو أَمر فَإِنَّهَا تجْعَل مَا قبلهَا كالمسكوت عَنهُ وَتثبت حكمه لما بعْدهَا مثل قَالَ عَليّ شعرًا بل نثرا وَقل نثرا بل شعرًا وَبَعض النُّحَاة يُنكر دُخُولهَا على مُفْرد بعد الْإِثْبَات
ب وَتدْخل على الْجُمْلَة فتفيد حينا إبِْطَال الْمَعْنى الَّذِي قبلهَا وَالرَّدّ عَلَيْهِ بِمَا بعْدهَا مثل {وَقَالُوا اتخذ الرَّحْمَن ولدا سُبْحَانَهُ بل عباد مكرمون} {أم يَقُولُونَ بِهِ جنَّة بل جَاءَهُم بِالْحَقِّ} وَيَقُول النُّحَاة إِنَّهَا هُنَا للإضراب الإبطالي وتفيد حينا الِانْتِقَال من معنى إِلَى معنى آخر هُوَ فِي الْغَالِب أهم فِي تَقْدِير المُرَاد مثل {قد أَفْلح من تزكّى وَذكر اسْم ربه فصلى بل تؤثرون الْحَيَاة الدُّنْيَا} و {بل قَالُوا أضغاث أَحْلَام بل افتراه بل هُوَ شَاعِر} والنحاة يسمون هَذَا الِاسْتِعْمَال إضرابا انتقاليا وَهُوَ أَكثر اسْتِعْمَال بل وَقد تَجِيء لَا بعْدهَا (بل) فَيكون نَصهَا موجها إِلَى الْكَلَام السَّابِق وَلَا تَأْثِير لَهَا فِيمَا بعد بل فَإِن كَانَ مَا قبلهَا مثبتا نفته مثل
(وَجهك الْبَدْر لَا بل الشَّمْس لَو لم يقْض للشمس كسفة وأفول)
وَإِذا كَانَ منفيا أكدت نَفْيه مثل
(وَمَا هجرتك لَا بل زادني شغفا هجر وَبعد ترَاخى لَا إِلَى أجل)
وَكَذَلِكَ تَجِيء قبلهَا كلا فَيكون ردعها موجها إِلَى مَا قبلهَا مثل {قل أروني الَّذين ألحقتم بِهِ شُرَكَاء كلا بل هُوَ الله الْعَزِيز الْحَكِيم}
وَفِي لُغَة الْمُحدثين تكْثر زِيَادَة الْوَاو بعد بل يَقُولُونَ فلَان يُخطئ بل ويصر على الْخَطَأ وَهُوَ يرضى بل ويبالغ فِي الرِّضَا وَهُوَ أسلوب مُحدث
أَدَاة تدخل على الْمُفْرد وعَلى الْجُمْلَة
فَإِذا دخلت على الْمُفْرد وَكَانَ قبلهَا نفي أَو نهي فَهِيَ بِمَعْنى لَكِن تقرر مَا قبلهَا وَتثبت ضِدّه لما بعْدهَا مثل مَا عَليّ شَاعِر بل خطيب وَلَا تقل شعرًا بل نثرا وَإِذا كَانَ قبلهَا إِثْبَات أَو أَمر فَإِنَّهَا تجْعَل مَا قبلهَا كالمسكوت عَنهُ وَتثبت حكمه لما بعْدهَا مثل قَالَ عَليّ شعرًا بل نثرا وَقل نثرا بل شعرًا وَبَعض النُّحَاة يُنكر دُخُولهَا على مُفْرد بعد الْإِثْبَات
ب وَتدْخل على الْجُمْلَة فتفيد حينا إبِْطَال الْمَعْنى الَّذِي قبلهَا وَالرَّدّ عَلَيْهِ بِمَا بعْدهَا مثل {وَقَالُوا اتخذ الرَّحْمَن ولدا سُبْحَانَهُ بل عباد مكرمون} {أم يَقُولُونَ بِهِ جنَّة بل جَاءَهُم بِالْحَقِّ} وَيَقُول النُّحَاة إِنَّهَا هُنَا للإضراب الإبطالي وتفيد حينا الِانْتِقَال من معنى إِلَى معنى آخر هُوَ فِي الْغَالِب أهم فِي تَقْدِير المُرَاد مثل {قد أَفْلح من تزكّى وَذكر اسْم ربه فصلى بل تؤثرون الْحَيَاة الدُّنْيَا} و {بل قَالُوا أضغاث أَحْلَام بل افتراه بل هُوَ شَاعِر} والنحاة يسمون هَذَا الِاسْتِعْمَال إضرابا انتقاليا وَهُوَ أَكثر اسْتِعْمَال بل وَقد تَجِيء لَا بعْدهَا (بل) فَيكون نَصهَا موجها إِلَى الْكَلَام السَّابِق وَلَا تَأْثِير لَهَا فِيمَا بعد بل فَإِن كَانَ مَا قبلهَا مثبتا نفته مثل
(وَجهك الْبَدْر لَا بل الشَّمْس لَو لم يقْض للشمس كسفة وأفول)
وَإِذا كَانَ منفيا أكدت نَفْيه مثل
(وَمَا هجرتك لَا بل زادني شغفا هجر وَبعد ترَاخى لَا إِلَى أجل)
وَكَذَلِكَ تَجِيء قبلهَا كلا فَيكون ردعها موجها إِلَى مَا قبلهَا مثل {قل أروني الَّذين ألحقتم بِهِ شُرَكَاء كلا بل هُوَ الله الْعَزِيز الْحَكِيم}
وَفِي لُغَة الْمُحدثين تكْثر زِيَادَة الْوَاو بعد بل يَقُولُونَ فلَان يُخطئ بل ويصر على الْخَطَأ وَهُوَ يرضى بل ويبالغ فِي الرِّضَا وَهُوَ أسلوب مُحدث
بل
بَلْ كلمة للتدارك، وهو ضربان:
- ضرب يناقض ما بعده ما قبله، لكن ربما يقصد به لتصحيح الحكم الذي بعده وإبطال ما قبله، وربما يقصد تصحيح الذي قبله وإبطال الثاني، فممّا قصد به تصحيح الثاني وإبطال الأول قوله تعالى: إِذا تُتْلى عَلَيْهِ آياتُنا قالَ أَساطِيرُ الْأَوَّلِينَ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ [المطففين/ 13- 14] ، أي:
ليس الأمر كما قالوا بل جهلوا، فنبّه بقوله:
رانَ عَلى قُلُوبِهِمْ على جهلهم، وعلى هذا قوله في قصة إبراهيم قالُوا أَأَنْتَ فَعَلْتَ هذا بِآلِهَتِنا يا إِبْراهِيمُ قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ [الأنبياء/ 62- 63] .
وممّا قصد به تصحيح الأول وإبطال الثاني قوله تعالى: فَأَمَّا الْإِنْسانُ إِذا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهانَنِ كَلَّا بَلْ لا تُكْرِمُونَ الْيَتِيمَ [الفجر/ 15- 17] .
أي: ليس إعطاؤهم المال من الإكرام ولا منعهم من الإهانة، لكن جهلوا ذلك لوضعهم المال في غير موضعه، وعلى ذلك قوله تعالى: ص وَالْقُرْآنِ ذِي الذِّكْرِ بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقاقٍ [ص/ 1- 2] ، فإنّه دلّ بقوله:
وَالْقُرْآنِ ذِي الذِّكْرِ أنّ القرآن مقرّ للتذكر، وأن ليس امتناع الكفار من الإصغاء إليه أن ليس موضعا للذكر، بل لتعزّزهم ومشاقّتهم، وعلى هذا: ق وَالْقُرْآنِ الْمَجِيدِ بَلْ عَجِبُوا [ق/ 1- 2] ، أي: ليس امتناعهم من الإيمان بالقرآن أن لا مجد للقرآن، ولكن لجهلهم، ونبّه بقوله: بَلْ عَجِبُوا على جهلهم، لأنّ التعجب من الشيء يقتضي الجهل بسببه، وعلى هذا قوله عزّ وجلّ: ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ [الانفطار/ 6- 9] ، كأنه قيل: ليس هاهنا ما يقتضي أن يغرّهم به تعالى، ولكن تكذيبهم هو الذي حملهم على ما ارتكبوه.
- والضرب الثاني من «بل» : هو أن يكون مبيّنا للحكم الأول وزائدا عليه بما بعد «بل» ، نحو قوله تعالى: بَلْ قالُوا أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ بَلْ هُوَ شاعِرٌ [الأنبياء/ 5] ، فإنّه نبّه أنهم يقولون: أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ، يزيدون على ذلك أنّ الذي أتى به مفترى افتراه، بل يزيدون فيدّعون أنه كذّاب، فإنّ الشاعر في القرآن عبارة عن الكاذب بالطبع، وعلى هذا قوله تعالى: لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلا عَنْ ظُهُورِهِمْ وَلا هُمْ يُنْصَرُونَ بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ [الأنبياء/ 39- 40] ، أي: لو يعلمون ما هو زائد عن الأول وأعظم منه، وهو أن تأتيهم بغتة، وجميع ما في القرآن من لفظ «بل» لا يخرج من أحد هذين الوجهين وإن دقّ الكلام في بعضه.
بَلْ كلمة للتدارك، وهو ضربان:
- ضرب يناقض ما بعده ما قبله، لكن ربما يقصد به لتصحيح الحكم الذي بعده وإبطال ما قبله، وربما يقصد تصحيح الذي قبله وإبطال الثاني، فممّا قصد به تصحيح الثاني وإبطال الأول قوله تعالى: إِذا تُتْلى عَلَيْهِ آياتُنا قالَ أَساطِيرُ الْأَوَّلِينَ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ [المطففين/ 13- 14] ، أي:
ليس الأمر كما قالوا بل جهلوا، فنبّه بقوله:
رانَ عَلى قُلُوبِهِمْ على جهلهم، وعلى هذا قوله في قصة إبراهيم قالُوا أَأَنْتَ فَعَلْتَ هذا بِآلِهَتِنا يا إِبْراهِيمُ قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ [الأنبياء/ 62- 63] .
وممّا قصد به تصحيح الأول وإبطال الثاني قوله تعالى: فَأَمَّا الْإِنْسانُ إِذا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهانَنِ كَلَّا بَلْ لا تُكْرِمُونَ الْيَتِيمَ [الفجر/ 15- 17] .
أي: ليس إعطاؤهم المال من الإكرام ولا منعهم من الإهانة، لكن جهلوا ذلك لوضعهم المال في غير موضعه، وعلى ذلك قوله تعالى: ص وَالْقُرْآنِ ذِي الذِّكْرِ بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقاقٍ [ص/ 1- 2] ، فإنّه دلّ بقوله:
وَالْقُرْآنِ ذِي الذِّكْرِ أنّ القرآن مقرّ للتذكر، وأن ليس امتناع الكفار من الإصغاء إليه أن ليس موضعا للذكر، بل لتعزّزهم ومشاقّتهم، وعلى هذا: ق وَالْقُرْآنِ الْمَجِيدِ بَلْ عَجِبُوا [ق/ 1- 2] ، أي: ليس امتناعهم من الإيمان بالقرآن أن لا مجد للقرآن، ولكن لجهلهم، ونبّه بقوله: بَلْ عَجِبُوا على جهلهم، لأنّ التعجب من الشيء يقتضي الجهل بسببه، وعلى هذا قوله عزّ وجلّ: ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ [الانفطار/ 6- 9] ، كأنه قيل: ليس هاهنا ما يقتضي أن يغرّهم به تعالى، ولكن تكذيبهم هو الذي حملهم على ما ارتكبوه.
- والضرب الثاني من «بل» : هو أن يكون مبيّنا للحكم الأول وزائدا عليه بما بعد «بل» ، نحو قوله تعالى: بَلْ قالُوا أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ بَلْ هُوَ شاعِرٌ [الأنبياء/ 5] ، فإنّه نبّه أنهم يقولون: أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ، يزيدون على ذلك أنّ الذي أتى به مفترى افتراه، بل يزيدون فيدّعون أنه كذّاب، فإنّ الشاعر في القرآن عبارة عن الكاذب بالطبع، وعلى هذا قوله تعالى: لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلا عَنْ ظُهُورِهِمْ وَلا هُمْ يُنْصَرُونَ بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ [الأنبياء/ 39- 40] ، أي: لو يعلمون ما هو زائد عن الأول وأعظم منه، وهو أن تأتيهم بغتة، وجميع ما في القرآن من لفظ «بل» لا يخرج من أحد هذين الوجهين وإن دقّ الكلام في بعضه.
بل: البَلَلُ: الرُّطُوْبَةُ، وكذلكَ البِلاَلُ، وجَمْعُه أبْلاَلٌ. والبِلَّةُ: الدُّوْنُ من البَلَلِ. وما في السِّقَاءِ بِلاَلٌ: أي ماءٌ. وما في البِئْرِ بَالُوْلٌ.
وإذا حَسُنَتْ حالُ الرَّجُلِ قيل: ابْتَلَّ وابْتَلَّتْ حالُه وتَبَلَّلَ. وإنَّه لَحَسَنُ البُلَلَةِ: يَعْنِي الزِّيَّ والهَيْئَةَ.
وطَوَيْتُه على بُلُلَتِه وبُلُوْلِه وبَلاَلِه وبَلَّتِه: أي على ما بَدَا لي منه مِمَّا لا أشْتَهِي، وقيل: احْتَمَلْتُه على ما فيه من عَيْبٍ.
وبَلَّ فلانٌ فلاناً بثَنَاءٍ حَسَنٍ؛ يَبُلُّه: أي أطْرَاه.
وبُلَّةُ الشَّبَابِ: طَرَاءَتُه.
وكَيْفَ بُلَلَتُكَ: أي حالُكَ، وكذلك البُلُوْلَةُ.
وفيه بُلَلَةٌ: أي بَقِيَّةٌ من وُدٍّ، وبُلَّةٌ أيضاً. ويُقال: ما فيه بَلاَلَةٌ ولا عُلاَلَةٌ: أي بَقِيَّةٌ.
واطْوِ السِّقَاءَ على بُلَلَتِه وبُلَّتِه: أي اطْوِه وهو نَدٍ، وبَلاَلَتُه: مِثْلُه، وكذلكَ بُلَلُه وبُلُلُه وبَلاَلُه.
وبِلَّةُ الإِنْسَانِ: وُقُوْعُه على مَوَاضِعِ الحُرُوْفِ واسْتِمْرَارُه في المَنْطِقِ، ما أحْسَنَ بِلَّةَ لِسَانِه.
ولا تَبُلُّكَ عِنْدي بالَّةٌ وبَلاَلِ على حَذَامِ: أي خَيْرٌ ونَدىً. وما جاءنا بِهَلَّةٍ ولا بَلَّةٍ: أي مَنْفَعَةٍ. وأبْلَلْتُ عليهم: أفْضَلْتُ، وبَلَلْتُ: مِثْلُه.
وبُلَّةُ الشَّجَرِ: ثَمَرَتُها، وهي البُلَلَةُ أيضاً. فأمَّا بِلَّتُه فهو ماؤه ورُطُوْبَتُه. وأبَلَّتِ السَّمُرَةُ إبْلالاً: أثْمَرَتْ. وأبَلَّ العُوْدُ: جَرى فيه نَبْتُ الغَيْثِ.
والبَلَلُ: البَذْرُ، بَلُّوا الأرْضَ: بَذَرُوهَا.
وفلانٌ لا يَبُلُّه شَيْءٌ: أي هو رَغِيْبٌ لا يَنْجَعُ فيه شَيْءٌ.
وبِلاَلٌ: اسْمُ رَجُلٍ.
والبَلِيْلُ: الرِّيْحُ البارِدَةُ.
وبَلَّ من مَرَضِه وأبَلَّ واسْتَبَلَّ: إذا بَرَأَ، والاسْمُ البِلُّ؛ يَبِلُّ بُلُوْلاً. والبَلِيْلَةُ: الصِّحَّةُ.
والبِلُّ: المُبَاحُ، وفي الحَدِيْثِ: " وهي لشارِبٍ حِلٌّ وبِلٌّ ". وقد أبْلَلْتُه لكَ: أي أحْلَلْتُه.
وبَلَّكَ اللهُ بابْنٍ: أي رَزَقَكَه. وبُلَّ حَجْرُه: مِثْلُه.
والبِلَّةُ: الوَلِيْمَةُ. والعافِيَةُ أيضاً.
وبَلَّ في الأرْضِ وأبَلَّ: ذَهَبَ فيها، وهو بَلاّلٌ في البِلاَدِ.
وبَلَّ فلانٌ برَجُلٍ: إذا وَقَعَ في يَدِه.
وبَلَلْتُ في حاجَةِ فلانٍ: بالَغْتُ فيها. وبَلَّلَ لي في القَوْلِ: غَلَّظَ.
وأبَلَّ الرَّجُلُ: في مَعْنى أبَرَّ أي غَلَبَ.
وقَوْلُ لَبِيْدٍ:
عَدْوَ جَوْنٍ قد أبَلْ
أي أعْيا الرُّمَاةَ والحِيَلَ فلا يُدْرَكُ، وقيل: اجْتَزَأَ بالرُّطْبِ عن الماءِ.
والأَبَلُّ: الفاجِرُ، وقيل: اللَّئِيْمُ. والبَلَلُ: مَصْدَرُ الأبَلِّ من الرِّجَالِ: الذي لا يَسْتَحْيِي ولا يُبَالِي.
وفلانٌ بَلُّ أبْلاَلٍ: أي داهِيَةٌ.
وبَلِلْتُ به: أي مُنِيْتُ به.
وهو بَلٌّ به: أي صَبٌّ، بَلَّ يَبَلُّ بَلاَلَةً. وكذلكَ إذا واظَبَ عليه.
وبَلِلْتُ بكذا وبَلَلْتُ أبِلُّ وأبَلُّ: أي ظَفِرْتُ.
وفي الحَدِيثِ: " كانَ النّاسُ بذي بِلِّيٍّ وبذي بِلِّيَان " أي تَفَرَّقُوا وتَشَتَّتَتْ أُمُوْرُهُم.
وتَرَكَ ضَيْفَه بذي بِلِّيَان: أي في الهَلاَكِ والضَّلاَلِ.
وبَيْنِي وبَيْنَه بَلاَلِ: أي رَحِمٌ، بَلَّ رَحِمَه يَبُلُّها: أي وَصَلَها، وفي الحَدِيثِ: " بُلُّوا أرْحَامَكم ولو بالسَّلام ".
وبَلْ: حَرْفُ تَدَارُكٍ يُرْفَعُ به الاسْمُ. ويكونُ للعَطْفِ أيضاً.
والبُلْبُلُ: طائرٌ. والمِعْوَانُ من الرِّجَالِ، وجَمْعُه بَلاَبِلُ.
والبُلْبُلَةُ: كُوْزٌ في جَنْبِه بُلْبُلٌ.
ورَجُلٌ بُلاَبِلٌ: نَدُسٌ لا يَخْفى عليه شَيْءٌ، وبُلْبُلِيٌّ. والبَلْبَلَةُ: وَسْوَاسُ الهُمُوْمِ في الصَّدْرِ، وهو البَلْبَالُ والبَلاَبِلُ.
وبَلْبَلَةُ الألْسُنِ: المُخْتَلِطَةُ. والتَّبَلْبُلُ: التَّبَحْبُحُ. والبَلْبَالُ: الحَرَكَةُ والضَّجَّةُ.
ويُقال للذِّئْبِ: البَلْبَالُ؛ لأنَّه يُبَلْبِلُ الغَنَمَ ويُفَرِّقُها، وجَمْعُه بَلاَبِلُ.
والبُلْبُلُ: من السَّمَكِ؛ قَدْرُ الكَفِّ.
والبَلاَبِلُ: جَمْعُ البَلْبَلَةِ؛ وهي خَرَزَةٌ سضوْدَاءُ في الصَّدَفِ.
وبُلْبُوْلُ: اسْمُ بَلَدٍ.
والأُبُلَّةُ: الفِدْرَةُ من التَّمْرِ، ومنه اشْتُقَّ اسْمُ الأُبُلَّةِ بالبَصْرَةِ. وهي أيضاً: فُعْلُلَةٌ من البَلَلِ.
والحَمَامُ المُبَلِّلُ: الدّائِمُ الهَدِيْرِ.
والبَلِيْلُ: الصَّوْتُ.
وجاءَ في أُبُلَّتِه وإبَالَتِه: أي في قَبِيْلَتِه وجَمِيْعِ أصْحَابِه. والإِبَّوْلَةُ: الجَمَاعَةُ، وجَمْعُه أ
بَابِيْلُ.
وتَبَلَّلَ الأسَدُ: أثَارَ بمَخَالِبِهِ الأرْضَ وهو يَزْئِرُ.
وهو قَلِيْلٌ بَلِيْلٌ: على الإِتْبَاعِ.
بل
1 بَلَّهُ (S, M, &c.,) aor. ـُ (S, M,) inf. n. بَلٌّ (M, Msb, K) and بِلَّةٌ, (M, K,) He moistened it (S, M, K) with water (M, Msb, K) &c.; (M;) and in like manner, ↓ بلّلهُ, (S, M, K,) but signifying he moistened it much. (S, TA.) b2: [Hence,] بَلَّتِ الإِبِلُ أَغْمَارَهَا [The camels damped their thirst;] i. e., drank a little. (TA in art. غمر.) b3: [Hence also,] بَلَّ رَحِمَهُ, (T, S, M, K,) aor. ـُ (T, M,) inf. n. بَلٌّ (with fet-h, TA [in the CK it has kesr]) and بِلَالٌ, (M, K,) (tropical:) He made close [or he refreshed] his ties of relationship by behaving with goodness and affection and gentleness to his kindred; syn. وَصَلَهَا, (T, S, M, K,) and نَدَّاهَا: (T:) for, as some things are conjoined and commixed by moisture, and become disunited by dryness, بَلٌّ is metaphorically used to denote conjunction, as above, and يُبْسٌ to denote the contrary. (TA.) A poet says, وَالرِّحْمَ فابْلُلْهَا بِخَيْرِ البُلَّانْ فَإِنَهَااشْتُقَّتْ مِنِ اسْمِ الرَّحْمٰنْ [(tropical:) And the ties of relationship, make thou them close &c. by the best mode, or modes, of doing so; for the name thereof is derived from the name of the Compassionate]: here ↓البُلَّان may be a noun in the sing. number, like غُفْرَانٌ, or it may be pl. of بَلَلٌ, which may be either a subst. or an. inf. n., for some inf. ns. have pls., as شُغْلٌ and عَقْلٌ and مَرَضٌ. (M.) And it is said in a trad., بُلُّوا أَرْحَامَكُمْ وَلَوْ بِالسَّلَامِ (tropical:) Make ye close [or refresh ye] your ties of relationship &c., though but, or if only, by salutation; syn. صِلُوهَا, (M,) or نَدُّوهَا بِالصِّلَةِ. (S.) And hence the saying in another trad., إِذَ اسْتَشَنَّ مَا بَيْنَكَ وَ بَيْنَ اللّٰهِ فَابْلُلْهُ بِالإِحْسَانِ إِلَى عِبَادَهِ (tropical:) [When the tie between thee and God wears out, repair thou it, or refresh thou it, by beneficence to his servants]. (TA.) [See also بِلَالٌ.] b4: بَلَّكَ اللّٰهُ بِابْنٍ, (S, M, K,) and ابْنًا, (M, K,) (assumed tropical:) May God give thee a son. (S, M, K, TA.) Hence, perhaps, the phrase, بُلَّتْ يَدَاكَ بِهِ as meaning (assumed tropical:) Thou was given it. (Har p. 479.) You say also, بَلَلْتُهُ, meaning (assumed tropical:) I gave to him. (T.) And ↓ لَا تَبْلُكَ عِنْدِى بَالَّةٌ, and ↓ بَلَالٌ, (T, S, M, K, [but in the K عِنْدَنَا, and “ or ” for “ and,” and in the CK لا تَبَلُّكَ,]) (tropical:) No bounty, (S,) no good, or no benefit, shall betide thee from me, (T, S, K, TA,) nor will I profit thee, nor believe thee. (T.) b5: بَلُّوا They sowed land. (ISh, T, K.) A2: [بَلَّ as an intrans. verb perhaps primarily signifies It was, or became, moist; and has for its sec. Pers\. بَلِلْتَ or بَلَلْتَ, and for its aor. ـَ or بَلِّ, and for its inf. n. بَلَلٌ, and probably بِلَّةٌ &c. mentioned with that noun below. b2: And hence,] بَلَّتِ الرِّيحُ, aor. ـِ inf. n. بُلُولٌ, The wind was cold and moist. (M, K.) [See بَلِيلٌ.] b3: [And hence, probably, as though originally said of one who had had a fever,] بَلَّ مِنْ مَرَضِهِ, aor. ـِ inf. n. بَلٌّ (S, M, K) and بَلَلٌ and بُلُولٌ; (M, K) and ↓ ابلّ, and ↓ استبلّ; (S, M, K;) He recovered from his disease: (S, M:) and ↓ ابتلّ and ↓ تبلّل he became in a good condition after leanness, or meagerness: (M,Z:) or all have this latter signification: and the second (ابلّ) has the former also. (K.) b4: And بَلَّ, (M, K,) aor. ـِ (M,) inf. n. بُلُولٌ; and ↓ ابلّ; He (a man, TA) escaped, or became safe or secure, (M, K,) from difficulty, distress, or straitness. (TA.) b5: بَلَّ فِى الأَرْض, (Msb, K, * TA,) aor. ـِ inf. n. بَلٌّ; (Msb;) and ↓ ابلّ; (M, K;) He (a man, M) went away in, or into, the land, or country. (M, Msb, K.) And بَلَّتْ نَاقَتُهُ His she-camel went away. (TA.) And بَلَّتْ مَطِيَّتُهُ عَلَى وَجْهِهَا, (Fr, T, TA,) and على ↓ ابلّت وجها, (K,) His camel, or riding-camel, ran away, or went away, at random, to pasture, straying; syn. هَمَتْ ضَالَّةً. (Fr, T, K, TA. [In the CK, همت, which, as is said in the TA, is without teshdeed, is written هَمَّتْ.]) A3: بَلِلْتُ مِنْهُ, (As, T, S, &c.,) inf. n. بَلَلٌ, (M,) I got him; got possession of him; (As, T, S, M, K;) got him in my hand. (S.) One says, لَئِنْ بَلَّتْ بِكَ يَدِى لَا تُفَارِقُنِى أَوْ تُؤَدِّىَ حَقِّى [Assuredly if my hand get hold of thee, thou shalt not quit me unless thou give up, or pay, my right, or due]. (S.) and hence the prov., مَا بَلَلْتُ مِنْ فُلَانٍ بِأَفْوَقَ نَاصِلٍ [I did not get, in such a one, a man like an arrow with a broken notch and without a head]; meaning I got a perfect man; one sufficient. (Sh, T.) b2: Also, (T,) or بَلِلْتُهُ, (M, K,) I kept, or clave, to him, (T, M, K,) namely, a man, (T, K,) and constantly associated with him. (T.) And بَلَّ بِالشَّيْءِ, inf. n. بَلٌّ, He became devoted, or attached, to the thing, and kept to it constantly. (TA.) b3: And بَلِلْتُ مِنْهُ, (M, K,) aor. ـَ (TA,) inf. n. بَلَلٌ and بَلَالَةٌ and بُلُولٌ, I was tried by him (مُنِيتُ بِهِ [app. meaning بِحُبِّهِ by love of him]), and loved him (عَلِقْتُهُ [in the CK عَلَقْتُهُ]); as also بَلَلْتُ به, (AA, M, K,) aor. ـِ inf. n. بُلُولٌ (AA, TA.) And بَلِلْتُ بِهِ I was tried by him, as though by fire, (صَلِيتُ به, [in the CK صَلَيْتُ,]) and suffered distress, or misery, or fatigue (شَقِيتُ, for which شُفِيتُ is erroneously put in the copies of the K: TA). (M, K. *) b4: مَا بَلَلْتُ بِهِ, (K,) aor. ـَ inf. n. بَلَلٌ, (TA,) I did not light on, or meet with, or find, nor know, him, or it; expl. by مَا أَصَبْتُهُ وَ لَا عَلِمْتُهُ. (K.) A4: بَلَّ, (Th, M, K,) inf. n. بَلَلٌ, (Th, S, M, K,) He (a man) was, or became, such as is termed أَبَلّ [which epithet see below]. (Th, S, M, K.) 2 بَلَّّ see 1, first sentence.4 ابلّ It (wood, or a branch or twig,) had the sap, (المَآء, K,) or the produce of the rain, (O,) flowing in it. (O, K.) b2: See also بَلَّ, in four places.A2: He (a man) resisted, or withstood, and overcame. (As, T, S. [See also أَبَلَ.]) And ابلّ عَلَيْهِ He overcame him. (M, K.) [See an ex. in a verse of Sá'ideh, cited voce خَسْفٌ.] b2: He wearied by badness, or wickedness: (M, K:) or he wearied another in aiding him to accomplish his desire. (TA. [See مُبِلٌّ.]) A3: أَبْلَلْتُهُ I made him to go away. (Msb.) 5 تَبَلَّّ see 8: b2: and see also بَلَّ.8 ابتلّ It became moist or moistened (S, M, Msb, * K) with water (M, Msb, K) &c.; (M;) and in like manner, [but signifying it became much moistened, being quasi-pass. of بلّلهُ,] ↓ تبلّل. (M, K.) b2: See also بَلَّ.10 إِسْتَبْلَ3َ see بَلَّ.
R. Q. 1 بَلْبَلَ, inf. n. بَلْبَلَةٌ and بِلْبَالٌ, (M, K,) the latter with kesr, (TA,) [but written in the CK with fet-h,] He put people in motion; and roused, or excited, them. (M, K.) b2: Also, (T,) inf. n. بَلْبَلَةٌ, (K,) He scattered, dispersed, or put asunder, his goods, commodities, or householdutensils and furniture. (IAar, T, K. * [In the CK, والمَتاعُ is erroneously put for وَالمَتَاعِ.]) b3: And He divided, or disunited, opinions. (Fr, T, K; but only the inf. n. of the verb in this sense is mentioned.) b4: And He (God) [mixed or confounded or] made discordant the tongues, or languages, of a people. (T.) b5: [See also بَلْبَلَةٌ below.] R. Q. 2 تَبَلْبَلَ He (a man) was moved by grief [or anxiety: see بَلْبَلَةٌ, below]. (Har p. 94.) b2: تَبَلْبَلَتِ الأَلْسُنُ The tongues, or languages, became mixed, or confounded. (S, K.) A2: تَبَلْبَلَتِ الإِبِلُ الكَلَأَ The camels went on seeking the herbage, or pasture, and left not of it aught. (S, K.) بَلْ is a particle of digression: (Mughnee, K:) or, accord. to Mbr, it denotes emendation, wherever it occurs, in the case of a negation or an affirmation: (T, TA:) or it is a word of emendation, and denoting digression from that which precedes; as also بَنْ, in which the ن is a substitute for the ل, because بل is of frequent occurrence, and بن is rare; or, as IJ says, the latter may be an independent dial. var. (M.) When it is followed by a proposition, the meaning of the digression is either the cancelling of what precedes, as in وَقَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ [And they said, “The Compassionate hath gotten offspring: ” extolled be his freedom from that which is derogatory from his glory! nay, or nay rather, or nay but, they are honoured servants (Kur xxi. 26)], or transition from one object of discourse to another, as in قَدْ أَفْلَحَ مَنْ تَزَكَّى وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا [He hath attained felicity who hath purified himself, and celebrated the name of his Lord, and prayed: but ye prefer the present life (Kur lxxxvii. 14-16)]: (Mughnee, K: *) and in all such cases it is an inceptive particle; not a conjunctive. (Mughnee.) When it is followed by a single word, it is a conjunction, (S, * Msb, * Mughnee, K,) and requires that word to be in the same case as the word before it: (S:) and if preceded by a command or an affirmation, (Mughnee, K,) as in اِضْرَبْ زَيْدًا بَلْ عَمْرًا [Beat thou Zeyd: no, 'Amr], (Msb, Mughnee, K,) and قَامَ زَيْدٌ بَلْ عَمْرٌو [Zeyd stood: no, 'Amr], (M, Mughnee, K,) or جَآءَنِى أَخُوكَ بَلْ أَبُوكَ [Thy brother came to me: no, thy father], (S,) it makes what precedes it to be as though nothing were said respecting it, (S, * Msb, * Mughnee, K,) making the command or affirmation to relate to what follows it: (S, * Msb, * Mughnee:) [and similar to these cases is the case in which it is preceded by an interrogation: see أَمْ as syn. with this particle:] but when it is preceded by a negation or a prohibition, it is used to confirm the meaning of what precedes it and to assign the contrary of that meaning to what follows it, (Mughnee, K,) as in مَا قَامَ زَيْدٌ عَمْرٌو [Zeyd stood not, but 'Amr stood], (Mughnee,) or مَا رَأَيْتُ زَيْدًا بَلْ عَمْرًا, [I saw not Zeyd, but I saw 'Amr], (S,) and لَا يَقُمْ زَيْدٌ بَلْ عَمْرٌو [Let not Zeyd stand, but let 'Amr stand]. (Mughnee.) Mbr and 'Abd-El-Wárith allow its being used to transfer the meaning of the negation and the prohibition to what follows it; so that, accord. to them, one may say, مَازَيْدٌ قَائِمًا بَلْ قَاعِدًا [as meaning Zeyd is not standing: no, is not sitting], and بَلْ قَاعِدٌ [but is sitting]; the meaning being different [in the two cases]. (Mughnee, K. *) The Koofees disallow its being used as a conjunction after anything but a negation [so in the Mughnee, but in the K a prohibition,] or the like thereof; so that one should not say, ضَرَبْتُ زَيْدًا بَلْ إِيَّاكَ [I beat Zeyd: no, thee]. (Mughnee, K.) Sometimes لَا is added before it, to corroborate the meaning of digression, after an affirmation, as in the saying, وَجْهُكَ البَدْرُ لَا بَلِ الشَّمْسُ لَوْ لَمْ يُقْضَ لِلشَّمْسِ كَسْفَةٌ وَ أُفُولُ [Thy face is the full moon: no, but it would be the sun, were it not that eclipse and setting are appointed to happen to the sun]: and to corroborate what precedes it, after a negation, as in وَ مَا هَجَرْتُكَ لَا بَلْ زَادَنِى شَغَفًا هَجْرٌ وَ بَعْدٌ تَرَاخَى لَا إِلَى أَجَلِ [And I did not abandon thee, or have not abandoned thee: no, but abandonment and distance, protracted, not to an appointed period, increased, or have increased, my heart-felt love]. (Mughnee, K. *) b2: Sometimes it is used to denote the passing from one subject to another without cancelling [what precedes it], and is syn. with وَ, as in the saying in the Kur [lxxxv. 20 and 21], وَاللّٰهُ مِنْ, وَ رَائِهِمْ مُحِيطٌ بَلْ هُوَ قُرْآنٌ مَجِيدٌ [And God from behind them is encompassing: and it is a glorious Kur-án: or here it may mean إِنَّ, as in an ex. below]: and to this meaning it is made to accord in the saying, لَهُ عَلَىَّ دِينَارٌ بَلْ دِرْهَمٌ [I owe him a deenár and a dirhem]. (Msb.) b3: In the fol-lowing saying in the Kur [xxxviii. 1],وَالْقُرْآنِ ذِى
الذِّكْرِبَلِ الَّذِينَ كَفَرُوا فِى عِزَّةٍ وَشِقَاقٍ, it is said to signify إِنَّ; [so that the meaning is, By the Kur-án possessed of eminence, verily they who have disbelieved are in a state of pride and opposition;] therefore the oath applies to it. (Akh, S.) b4: Sometimes the Arabs use it in breaking off a saying and commencing another; and thus a man commences with it a citation, or recitation, of verse; in which case, it does not form any part of the first verse, but is a sign of the breaking off, or ending, of what precedes. (Akh, S.) b5: Sometimes it is put in the place of رُبَّ, (S, Mughnee,) as in the saying of the rájiz, بَلْ مَهْمَهٍ قَطَعْتُ بَعْدَ مَهْمَهٍ
[Many a far-extending desert have I traversed, after a far-extending desert]. (S: [and a similar ex. is given in the Mughnee.]) b6: What is deficient in this word [supposing it to be originally of three letters] is unknown; and so in the cases of هَلْ and قَدْ: it may be a final و or ى or they may be originally بَلّ and هَلّ and قَدّ. (Akh, S.) بَلٌّ Moist, or containing moisture: or rather moistened; being, app., an inf. n. used in the sense of a pass. part. n. ; like خَلْقٌ in the sense of مَخْلُوقٌ. Hence,] رِيحٌ بَلَّةٌ and ↓بَلِيلٌ and ↓بَلِيلَةٌ A wind in which is moisture: (S:) or the last, a wind mixed with feeble rain: (T:) and the second, a wind cold with moisture; (M, K;) or the same, a wind cold with rain; (A, TA;) the north wind, as though it sprinkled water by reason of its coldness: (TA:) and ↓ بَلَلٌ also signifies a cold north wind: (Ibn-'Abbád, TA:) بَلِيلٌ is used alike as sing. and pl. : (K:) it has no pl. (M.) A2: بَلٌّ بِشَىْءٍ A man (M) devoted, or attached, to a thing, and keeping to it constantly. (M, K. [In the CK and in my MS. copy of the K, اللَّهْجُ is erroneously put for اللَّهِجُ.]) b2: And بَلٌّ, alone, Much given to the deferring of payment to his creditors, by repeated promises; (T;) withholding, by swearing, what he possesses of things that are the rightful property of others. (IAar, T, K.) See also أَبَلٌّ, in two places.
بِلٌّ Allowable, or lawful; i. e., to be taken, or let alone, or done, or made use of, or possessed: (T, S, M, K:) so in the dial. of Himyer: (T, S. M:) or a remedy; (A'Obeyd, T, S, M, K;) from the phrase بَلَّ مِنْ مَرَضِهِ [q. v.]: (A' Obeyd, T, S, M:) or it is an imitative sequent to حِلٌّ, (M, K,) as some say: (M:) so As thought until he heard that it was said to be of the dial. of Himyer in the first of the senses explained above: (S, M:) A'Obeyd and ISk say that it may not be so because it is conjoined with حِلٌّ by وَ: (T:) and A'Obeyd says, We have seldom found an imitative sequent conjoined by و. (TA.) Hence the phrase, هُوَ لَكَ حِلٌّ وَبِلٌّ It is to thee lawful and allowable: or lawful and a remedy. (M, K. *) And hence the saying of El-'Abbás the son of 'Abd-El-Muttalib, respecting [the well of] Zemzem, هِىَ لِشَارِبٍ حِلٌّ وَ بِلٌّ It is to a drinker lawful &c. (T, S, M.) بَلَّةٌ [A single act of moistening. b2: And hence,] The least sprinkling (أَدْنَى بَلَلٍ lit. the least moisture) of good. (TA in art. هل.) You say, جَآءَنَا فُلَانٌ فَلَمْ يَأْتِنَا بِهَلَّةٍ وَلَا بَلَّةٍ [Such a one came to us and did not bring us anything to rejoice us nor the least sprinkling of good]: هلّة, accord. to ISK, being from الفَرَحُ and الاِسْتِهْلَالُ, and بلّة from البَلْلُ and الخَيْرُ. (S.) And مَا أَصَابَ هَلَّةً
وَلَا بَلَّةً He did not obtain, or has not obtained, anything. (S.) b3: Wealth, or competence: (Fr, TA:) or wealth, or competence, after poverty; (Fr, T, K, TA;) as also ↓ بُلَّى. (K.) b4: Remains of herbage or pasture; (K;) as also ↓ بُلَّةٌ. (Fr, T, K.) b5: The freshness of youth; as also ↓ بُلَّةٌ; (M, K; *) but the former word is the more approved. (M.) b6: See also an ex. voce بَلَلٌ.
بُلَّةٌ: see بَلَلٌ, in two places: b2: and see also بَلَّةٌ, in two places. b3: Also A state of moisture. (M.) b4: The moisture of fresh pasture. (S, M, K.) The rájiz (Iháb Ibn-'Omeyr, TA) says, describing [wild] asses, وَ فَارَقَتْهَا بُلَّةُ الأَوَابِلِ حَتَّى إِذَا أَهْرَأْنَ بِالأَصَائِلِ meaning that they went in the cool of the evening to the water after that the herbage had dried up: الاوابل means the wild animals that are satisfied with green pasture, so as to be in no need of water. (S.) بِلَّةٌ: see بَلَلٌ, in two places. b2: Also Good, good fortune, prosperity, or wealth: and sustenance, or means of subsistence. (M, K.) b3: Health; soundness; or freedom from disease. (T, K, TA.) b4: A repast prepared on the occasion of a wedding, or on any occasion. (Fr, K.) b5: (tropical:) The tongue's fluency, and chasteness of speech: (K, TA:) or its readiness of diction or expression, and facility; (M;) and [so in the M, but in the K “ or,”] its falling upon the [right] places of utterance of the letters, (T, M, A, K,) and its regular and uniform continuance of speech, (T, M, K,) and its facility. (K.) You say, مَا أَحْسَنٌ بِلَّةَ لِسَانِهِ (tropical:) [How good is the fluency, &c., of his tongue!]. (T, M, TA.) بَلَلٌ Moisture; (S, M, Msb, K;) as also ↓ بِلَّةٌ (S, M, K) and ↓ بِلَالٌ and ↓ بُلَالَةٌ (M, K) [and several other dial. vars. occurring in phrases in this paragraph]: or ↓ بِلَّةٌ signifies an inferior, or inconsiderable, degree of moisture; (Lth, T, K; [an ambiguity in the K in this place has occasioned several mistakes in Freytag's Lex. voce بَلَلٌ;]) and ↓ بِلَالٌ is an anomalous pl. of this word; (M, TA;) and is pl. also of ↓ بُلَّةٌ: (S, TA:) and بُلَّانٌ, occurring in a verse cited above (see 1) may be pl. of بَلَلٌ. (M.) [Using syns. of بَلَلٌ in the sense explained above,] you say, طَوَيْتُ
↓ السِّقَآءَ عَلَى بُلُلَتِهِ, (S, K,) and ↓ بُلَلَتِهِ, (K,) or ↓ بَلَلَتِهِ, (T, M,) I folded the skin while it was moist, (T, S, M, K,) before it should break in pieces, (T,) or lest it should break in pieces. (M.) And [hence,] ↓ طَوَيْتُ فُلَانًا عَلَى بُلُلَتِهِ, (T, *S, M, *K, *) and ↓ بُلَلَتِهِ, (T, S, K,) and ↓ بَلَلَتِهِ, and ↓ بُلَالَتِهِ, and ↓ بَلَالَتِهِ, (K,) and ↓ بُلَّتِهِ, (S, K,) and ↓ بَلَّتِهِ, (M, K,) and ↓ بُلَاتِهِ, (S, K,) and ↓ بَلَاتِهِ, (K) and ↓ بُلُولَتِهِ, (S, K,) which is of the dial. of Temeem, (TA,) and ↓ بُلُولِهِ, (K,) (tropical:) I bore with, suffered, or tolerated, such a one, (S, K,) notwithstanding his vice, or fault, (T, S, M, K,) and evil conduct: (S:) or [so in the M and K, but in the S “ and,”] I treated him with gentleness, or blandishment, (S, K,) while some love, or affection, remained in him; (S, M, K;) and this is the true meaning; (M;) and in like manner, نَفْسِهِ ↓ عَلَى بِلَالٌ. (S, TA.) And ↓ طَوَاهُ عَلَى بِلَالِهِ, and ↓ بُلُولِهِ, (tropical:) He feigned himself heedless of, or inattentive to, his vice, or fault; like as one folds a skin upon its fault [to conceal that fault]. (T.) And اِنْصَرَفَ القَوْمَ
↓ بِبَلَلَتِهِمْ, and ↓ بِبُلُلَتِهِمْ, and ↓ بِبُلُولَتِهِمْ, (assumed tropical:) The people, or company of men, turned away, or back, having some good, or somewhat good, remaining, in them, or among them; expl. by وَفِيهِمْ بَقِيَّةٌ [in which the last word generally implies something good; as, for instance, in the Kur xi. 118]: (M, K:) or, in a good state, or condition: (K:) or this latter is meant when one says, بِبُلُلَتِهِمْ. (T.) b2: Abundance of herbage; or of the goods, conveniences, or comforts, of life. (TA.) b3: See also بَلٌّ. b4: مَا أَحْسَنَ بَلَلَهُ How good is his adornment of himself! or his manner of undertaking a task, or taking upon himself a responsibility! (K: expl. in some copies by تَجَمُّلَهُ; and so in the TA: in others by تَحَمُّلَهُ.) بُلَلٌ, like صُرَدٌ, (K,) or بُلُلٌ, (so in a copy of the T, accord. to the TT,) Seed; grain for sowing. (ISh, T, K.) بَلَلَةٌ and its pl. : see four exs. voce بَلَلٌ.
بُلَلَةٌ and its pl.: see three exs. voce بَلَلٌ b2: The sing. also signifies Garb, guise, aspect or appearance, external state or condition. (Ibn-'Abbád, K.) You say, إِنَّهُ لَحَسَنُ البُلَلَةِ Verily he is goodly, or beautiful, in garb, &c. (Ibn-'Abbád, TA.) b3: You say also, كَيْفَ بُلَلَتُكَ, and ↓ بُلُولَتُكَ, meaning How is thy state, or condition? (Ibn-'Abbád, K.) بُلُلَةٌ: see three exs. voce بَلَلٌ.
بَلَالِ a subst. signifying The making close the ties of relationship by behaving with goodness and affection and gentleness to one's kindred: (K:) changed in form from بَالَةٌ; q. v. (TA.) [See also بِلَالٌ.]
بَلَالٌ: see what next follows.
بُلَالٌ: see what next follows.
بِلَالٌ: see بَلَلٌ, in four places. b2: Also Water; (T, S, M, K;) and so ↓ بُلَالٌ and ↓ بَلَالٌ. (K.) You say, مَا فِى سِقَائِهِ بِلَالٌ There is not in his skin any water: (T, S:) or anything whatever: (so in a copy of the S:) and in like manner one says of a well. (T.) And ↓ مَا فِى البِئْرِ بَالُولٌ There is not any water in the well. (K.) b3: And Anything with which one moistens the fauces, of water or of milk: (S, Msb, K:) such is said to be its meaning. (Msb.) b4: And hence the saying, اِنْضَحُوا الرَّحِمَ بِبَلَالِهَا, i. e. صِلُوهَا بِصِلَتِهَا [Make ye close the ties of relationship by behaving with that goodness and affection and gentleness to kindred which those ties require: see بَلَّ رَحِمَهُ; and see also بَلَالِ]. (S.) بُلُولٌ: see two exs. voce بَلَلٌ.
بَلِيلٌ: see بَلٌّ.
بَلَالَةٌ: see an ex. voce بَلَلٌ.
بُلَالَةٌ: see بَلَلٌ, in two places. b2: Also The quantity with which a thing is moistened. (Har p. 107.) b3: And A remain, or remainder; (T, and Har ubi suprá;) as also عُلُالَةٌ. (Har ubi suprá.) You say, مَا فِيهِ بُلَالَةٌ وَلَا عُلَالَةٌ There is not in it anything remaining. (T, and Har ubi suprá.) بُلُولَةٌ: see two exs. voce بَلَلٌ: b2: and see an ex. voce بُلَلَةٌ.
بَلِيلَةٌ: see بَلٌّ. b2: Also Wheat boiled in water, [in the present day, with clarified butter, and honey,] and eaten. (TA.) A2: And i. q. صِحَّةٌ [Health, or soundness, &c.]. (TA.) بُلَّى: see بَلَّةٌ.
بَلَّانٌ A hot bath: (K:) the ا and ن are augmentative: for the hot bath is thus called because he who enters it is moistened by its water or by his sweat: (TA:) pl. بَلَّانَاتٌ, (K,) occurring in a trad., and said by IAth to be originally بَلَّالَاتٌ. (TA in art. بلن; in which, as well as in the present art., it is mentioned in the K.) b2: It is now applied to A man who serves [the bathers, by washing them &c.,] in the hot bath: [fem. with ة:] but this is a vulgar application of the word. (TA.) بُلَّانٌ: see 1.
بُلْبُلٌ [The nightingale: and a certain melodious bird resembling the nightingale: both, in the present day, vulgarly called بِلْبِل:] the عَنْدَلِيب [q. v.]: and the كُعَيْت [q. v.]: (T:) a certain bird, (S, M, K,) well known, (K,) of beautiful voice, that frequents the Haram [or Sacred Territory of Mekkeh], and is called by the people of El-Hijáz the نُغَر [q. v.]. (M.) b2: A man light, or active: (S:) or clever, well-mannered, or elegant, and light, or active: (T:) or a man (M) light, or active, in journeying, and very helpful; (M, K;) and so ↓ بُلَابِلٌ, (M,) or ↓ بُلْبُلِىُّ: (K:) or, accord. to Th, a boy light, or active, in journeying: (M:) and a man light, or active in that which he sets about; (TA;) as also ↓ بُلَابِلٌ; (K;) or this last signifies a man active in intellect, to whom nothing is unapparent: (T:) pl. of the first, (S,) and of the last, (K,) بَلَابِلُ. (S, K.) A2: A certain fish, of the size of the hand. (Ibn-'Abbád, K.) A3: The spout (قَنَاة) of a mug (كُوز), that pours forth the water. (M, K.) بَلْبَلَةٌ inf. n. of بَلْبَلَ [q. v.]. (M, K.) A2: A state of confusion, or mixture, of tongues, or languages. (M, K. *) In the copies of the K, الأَسِنَّة is here erroneously put for الأَلْسِنَة. (TA.) b2: Also, and ↓ بَلْبَالٌ, The vain, or unprofitable, or evil, suggestion of anxieties in the bosom: (T:) or anxiety, and vain, or unprofitable, or evil, suggestion of the mind: (S:) or intense anxiety, and vain, or unprofitable, or evil, suggestions or thoughts; (M, K;) as also ↓ بُلَابِلٌ, (so in the M, accord. to the TT,) or ↓ بَلَابِلُ: (so in copies of the K:) this last [however] is pl. of ↓ بَلْبَالٌ; (T;) which also signifies vehement distress in the bosom; (M, K;) and so does ↓ بَلْبَالَةٌ: (IJ, M:) or ↓ بَلْبَالٌ signifies anxiety and grief: and, as also بَلْبَلَةٌ, a motion, or commotion, in the heart, arising from grief or love. (Har p. 94.) بُلْبُلَةٌ A mug (كُوز) having a spout (بُلْبُل) by the side of its head, (M, K, TA,) from which the water pours forth: (TA:) or a ewer, as long as it contains wine. (Kull p. 102.) بُلْبُلِيٌّ: see بُلْبُلٌ.
بَلْبَالٌ: see بَلْبَلَةٌ, in three places.
A2: Also A putting people in motion; and rousing, or exciting, them: a subst. from R. Q. 1. (M, K.) بَلْبَالَةٌ: see بَلْبَلَةٌ.
بَلَابِلٌ: see بَلْبَلَةٌ.
بُلَابِلٌ: see بُلْبِلٌ, in two places: A2: and see بَلْبَلَةٌ.
بَالَّةٌ [properly A thing that moistens. b2: and hence,] (tropical:) Bounty, or liberality; or a gift; as also ↓ بَلالِ: (T, S, TA:) and both these words, good, or benefit: (T, S, M, TA:) so in a phrase mentioned above; see 1: (T, S, K:) the latter word is changed in form the former. (T.) [See also بَلَالِ above.]
بَالُولٌ: see بِلَالٌ.
أَبَلٌّ More, and most, moist: fem. بَلَّآءُ: and pl. بُلٌّ. Hence,] الجَنُوبُ أَبَلُّ الرِّيَاحِ The south is the most moist of the winds. (S.) b2: [Hence, also,] مَا شَىْءٌ أَبَلَّ لِلْجِسْمِ مشنَ اللَّهْوِ Nothing is more healthful and suitable to the body than sport. (TA.) b3: And صَفَاةٌ بَلَّآءٌ A smooth stone or rock. (S.) b4: And أَبَلُّ, applied to a man, (T, S, &c.,) Violent, or vehement, in contention, altercation, or dispute; (T, M, K;) as also ↓ بَلٌّ: (K:) or (M) one who has no sense of shame: (M, K:) or (TA) one who resists, or withstands, (K, TA,) and overcomes: (TA:) or (M) very mean, (M, K,) from whom that which he possesses cannot be obtained, (Ks, T, S, M, K,) by reason of his meanness; (Ks, T, S;) and so بَلَّآءُ applied to a woman: (Ks, S:) or mean, (TA,) much given to the deferring of payment to his creditors, (IAar, M, K,) much given to swearing (T, S, K) and to wronging, (S, K,) withholding the rightful property of others; (TA;) as also ↓ بَلٌّ [q. v.]: (IAar, M, [but referring only to what is given above on the authority of the former,] K, [referring to the same and to what follows except the addition in the TA,] and TA:) or, (S, M,) accord. to AO, (S,) i. q. فَاجِرُ [i. e. vicious, immoral, unrighteous, &c.]: (S, M, K:) fem. بَلَّآءُ: (M, K:) and pl. بُلُّ: (K:) or it signifies one who pursues his course at random, not caring for what he meets. (Ham p. 383.) مُبِلٌّ One whose aiding thee to accomplish thy desire wearies thee. (A'Obeyd, T, K, TA. [In the CK, for مَنْ يَعْيِيكَ أَنْ يُتَابِعَكَ عَلَى مَا تُرِيدُ, we find مَنْ يُعِينُكَ اَى يُتَابِعُكَ علي ما تُرِيدُ.]) خَصْمٌ مِبَلٌّ A constant, firm, or steady, adversary in a contention, dispute, or litigation. (M, K.)
