1
ظَلَمَ , aor.
ظَلِمَ , has for its inf. n.
ظَلْمٌ, (M, Msb, K, and so in some copies of the S,) or ↓
ظُلْمٌ , (so in other copies of the S,) or both, (T,) or the
latter is a simple subst., (T, M, Msb, TA,) which is put in the place of the
inf. n., (TA, [and the same is indicated in the T and K by the saying that the
proper inf. n. is with fet-h,]) and ↓
مَظْلِمَةٌ , (S, TA,) or this is likewise a simple subst., (Msb,)
and ↓
مَظْلَمَةٌ , [or this also is a simple subst.,] and ↓
ظِلَامٌ also is said to be an inf. n. like
ظُلْمٌ, these two being like
لِبَاسٌ and
لُبْسٌ, [or it is a simple subst. like as
ظُلْمٌ is said to be, or it is an inf. n. of 3, as such occurring in
the middle of this paragraph,] or, accord. to Kr, it is pl. of
ظُلْمٌ [like as
رِمَاحٌ is pl. of
رُمْحٌ]: (TA:) [ظَلَمَ
when intrans. generally means He did wrong; or acted wrongfully,
unjustly, injuriously, or tyrannically: and when trans., he
wronged; or treated, or used, wrongfully, unjustly, injuriously,
or tyrannically; or he misused:] accord. to most of the
lexicologists, (Er-Rághib, TA,) primarily, (As, T, S, Msb,) ↓
الظُّلْمُ signifies the putting a thing in a place not its
own; putting it in a wrong place; misplacing it: (As, T, S, M, Er-Rághib,
Msb, K:) and it is by exceeding or by falling short, or by
deviating from the proper time and place: (Er-Rághib, TA:) or the acting
in whatsoever way one pleases in the disposal of the property of another:
and the transgressing the proper limit: (El-Munáwee, TA:) [i. e.] the
transgressing the proper limit much or little: (Er-Rághib, TA:) or,
accord. to some, it primarily signifies
النَّقْص [as meaning the making to suffer loss, or
detriment]: (MF, TA:) and it is said to be of three kinds, between man
and God, and between man and man, and between a man and himself;
every one of which three is really
لِلنَّفْسِ [i. e. a wrongdoing to oneself]: (Er-Rághib, TA:)
[when it is used as a simple subst.,] the pl. of
ظُلْمٌ, accord. to Kr. is
ظِلَامٌ, as mentioned above, and ↓
ظُلَامٌ , with damm, is said to be syn. with
ظُلْمٌ, or a pl. thereof, [of an extr. form, commonly regarded as
that of a quasi-pl. n.,] like
رُخَالٌ. (TA.) One says,
مَنِ
اسْتَرْعَى
الذِّئْبَ
فَقَدْ
ظَلَمَ [He who asks, or desires, the wolf to keep guard
surely does wrong, or puts a thing in a wrong place]: a prov. (S, Msb.)
And
مَنْ
أَشْبَهَ
أَبَاهُ
فَمَا
ظَلَمَ, (As, T, S,) a prov., meaning [Whoso resembles his father
in a quality, or an attribute,] he has not put the likeness in a wrong place.
(As, T. [See art.
شبه.])
وَلَمْ
تَظْلِمْ
مِنْهُ
شَيْئًا, in the Kur [xviii. 31], means
وَلَمْ
تَنْقُصْ [i. e. And made not aught thereof to suffer loss, or
detriment]: (M, K:) and in like manner Fr explains the saying in the Kur
[ii. 54 and vii. 160],
وَمَا
ظَلَمُونَا
وَلٰكِنْ
كَانُوا
أَنْفُسَهُمْ
يَظْلِمُونَ And they made not us to suffer loss, or
detriment, by that which they did, but themselves they made to suffer
loss, or detriment: (T, TA:) in which sense it seems to be indicated
in the A that the verb is tropical. (TA.) ― -b2- It is also trans. by means of
بِ; as in the phrase in the Kur [vii. 101 and xvii. 61]
فَظَلَمُوا
بِهَا, because the meaning is
كَفَرُوا [i. e. And they disbelieved in them], referring to
the
آيَات [or signs]; (M, TA; *) the verb having this meaning
tropically or by implication; or being thus made trans. because implying the
meaning of
التَّكْذِيب: or [the meaning is, and they wronged themselves,
or the people, because of them; for], as some say, the
ب is causative, and the objective complement, i. e.
أَنْفُسَهُمْ, or
النَّاسَ, is suppressed. (TA.) ― -b3- And it is doubly trans. by
itself: (TA:) one says,
ظَلَمَهُ
حَقَّهُ [He made him to suffer loss, or detriment, of his
right, or due; or defrauded, or despoiled, or
deprived, him of it]; and
حَقَّهُ ↓
تظلّمهُ : (M, K:) [and] you say,
فُلَانٌ ↓
تَظَلَّمَنِى , [as well as
تظلّمنى
مَالِى, occurring in a verse cited in the M,] meaning
ظَلَمَنِى
مَالِى [i. e. Such a one caused me to suffer loss, &c., of
my property]. (S.) It is said in the Kur [iv. 44],
إِِنَّ
اللّٰهَ
لَا
يَظْلِمُ
مِثْقَالَ
ذَرَّةٍ, for
لَا
يَظْلِمُهُمْ
مِثْقَالَ
ذَرَّةِ, and the verb is made doubly trans. because the meaning is
لَا
يَسْلُبُهُمْ [i. e. Verily God will not despoil them, or
deprive them, of the weight of one of the smallest of ants, or a grub of
an ant, &c.]: or
مِثْقَالَ
ذَرَّةٍ, may be put in the place of the inf. n., for
ظَلْمًا
حَقِيرًا
كَمِثْقَالِ
ذَرَّةٍ [i. e. with a paltry spoliation or deprivation,
such as the weight of one of the smallest of ants, &c.]. (M.) ― -b4- One
says also,
أَرَادَ
ظِلَامَهُ and
مُظَالَمَتَهُ, [these two nouns being inf. ns. of ↓
ظَالَمَهُ , or the former, as mentioned above, is, accord. to
some, an inf. n. of
ظَلَمَ,] meaning
ظُلْمَهُ or
ظَلْمَهُ [i. e. He desired the wronging, &c., of him].
(M, K.) ― -b5-
ظَلَمَهُ, inf. n.
ظُلْمٌ [or
ظَلْمٌ?], also means He imposed upon him a thing that was above
his power, or ability. (TA.) And
يُظْلَمُ He is asked for a thing that is above his power, or
ability. (S.) ― -b6- And one says,
ظَلَمَ
البَعِيرَ (tropical:) He slaughtered the camel without disease.
(S, K, TA.) And
ظُلِمَتِ
النَّاقَةُ (assumed tropical:) The she-camel was slaughtered
without disease: or was covered without her desiring the stallion.
(M.) And
ظَلَمَ
الحِمَارُ
الأَتَانَ (tropical:) The he-ass leaped the she-ass (K, TA)
before her time: (TA:) or when she was pregnant: (K, TA:) so in the
A. (TA.) ― -b7- And
ظَلَمَ
الوَطْبَ, (S, K,) inf. n.
ظُلْمٌ [or
ظَلْمٌ?], (S,) (tropical:) He gave to drink of the milk of his
skin before its becoming thick (S, K, TA) and its butter's coming forth.
(TA. [And the like is said in the T and M.]) And
ظَلَمَ
القَوْمَ (assumed tropical:) He gave to drink to the people,
or party, (T, M, K,) milk before it had attained to maturity, (T,
K,) as related on the authority of A 'Obeyd, (T,) or [milk such as is termed]
ظَلِيمَة: (M:) but this is a mistake: it is related on the authority
of Ahmad Ibn-Yahyà [i. e. Th] and AHeyth that one says,
ظَلَمْتُ
السِّقَآءَ, and
اللَّبَنَ, meaning I drank, or gave to drink, what was in
the skin, and the milk, before its attaining to maturity and the
extracting of its butter: accord. to ISk, one says,
ظَلَمْتُ
وَطْبِىَ
القَوْمَ, [but I think that it is correctly
ظَلَمْتُ
وَطْبِى
لِلْقَومِ, agreeably with a verse cited in the T and M,] meaning I
gave to drink [to the people, or party,] the contents of my
milk-skin before the thickening thereof. (T.) And
ظَلَمْتُهُ is said of anything as meaning (assumed tropical:) I
did it hastily, or hurriedly, before its proper time, or season.
(M, TA.) ― -b8-
ظَلَمْتُ
الحَوْضَ means (assumed tropical:) I made the watering-trough in a
place in which watering-troughs should not be made. (ISk, T.) And
ظَلَمَ
الأَرْضَ means (tropical:) He dug the ground in what was not the
place of digging: (M, K, TA:) or when it had not been dug before.
(M.) And, said of a torrent, (assumed tropical:) It furrowed the earth in a
place that was not furrowed. (T.) And
ظَلَمَ
البِطَاحَ, said of a torrent, (tropical:) It reached the
بطاح [or wide water-courses containing fine, or broken,
pebbles, &c.], not having reached them before. (A, TA.) And
ظَلَمَ
الوَادِى (tropical:) The water of the valley reached a place that
it had not reached before. (Fr, T, S, K, TA.) ― -b9- When men have added
upon the grave other than its own earth,
لَا
تَظْلِمُوا (tropical:) [Transgress not ye the proper limit] is
said to them. (TA.) ― -b10- And one says,
لَا
تَظْلِمْ
وَضَحَ
الطَّرِيقِ (assumed tropical:) Turn not thou from the main part,
or the beaten track, of the road. (M.) And
لَا
تَظْلِمْ
عَنْهُ
شَيْئَا (assumed tropical:) Turn not thou from it at all. (T.)
And
لَزِمَ
الطَّرِيقَ
فَلَمْ
يَظْلِمْهُ (assumed tropical:) [He kept to the road, and]
did not turn from it to the right and left. (TA.) ― -b11- And
مَا
ظَلَمَكَ
أَنْ
تَفْعَلَ (T, K, TA) (tropical:) What has prevented thy doing
(K, TA) such a thing? (TA.) A man complained to Abu-l-Jarráh of his suffering
indigestion from food that he had eaten, and he said to him,
مَا
ظَلَمَكَ
أَنْ
تَقِىْءَ (assumed tropical:) [What has prevented thy vomiting?].
(Fr, T.) And one says,
مَا
ظَلَمَكَ
عَنْ
كَذَا (assumed tropical:) What has prevented thee from such a
thing? (T.) Respecting the saying “
قَالَ
بَلَى
يَا
مَىَّ
وَاليَوْمُ
ظَلَمْ
” [addressed by a man to a woman who had invited him to visit her], Fr says,
they say that the meaning is
حَقًّا [Truly, or in truth; i. e. He said, Yes, O
Meiya, truly, or in truth, I will visit thee]; and it is a prov.;
(T;) or
اليَوْمُ
ظَلَمَ, or
بَلَى
وَاليَوْمُ
ظَلَمَ, is a prov.; (Meyd;) and thus it was expl. by IAar, as used in
the manner of an oath: but Fr says, in my opinion the meaning is, and a day
in which is a cause of prevention shall not prevent me: [so that the words
of the hemistich above may be rendered, he said, Yes, O Meiya, though the day
present an obstacle, for I will overcome every obstacle]: (T:) accord. to
Kr,
قَدِمَ
فُلَانٌ
وَاليَوْمُ
ظَلَمَ means Such a one came truly, or in truth: [or it
may be rendered such a one came though the day presented an obstacle:]
but in the saying “
إِِنَّ
الفِرَاقَ
اليَوْمَ
وَاليَوْمُ
ظَلَمْ
” the meaning is said by some to be
وَاليَوْمُ
ظَلَمَنَا [i. e. Verily separation is to-day, and the day has
wronged (us)]: or, as some say,
ظلم here means, has put the thing in a wrong place: (M:)
accord. to ISk, the phrase
وَاليَوْمُ
ظَلَم means [And, or but, or though,] the day
has put the affair in a wrong place. (T.) [See also Freytag's Arab. Prov.
ii. 911.] -A2-
ظَلِمَ, said of the night: see 4. 2
ظلّمهُ , inf. n.
تَظْلِيمٌ, (T, S, &c.,) He told him that he was
ظَالِم [i. e. doing wrong or acting wrongfully &c., or
a wrongdoer]: (T:) or he attributed, or imputed, to him
ظُلْم [i. e. wrongdoing, &c.]. (S, M, Msb, K.) ― -b2- And
He (a judge) exacted justice for him from his wronger, and aided him
against him. (T.) 3
ظَاْلَمَ see 1, in the middle of the paragraph. 4
اظلم , said of the night, (Fr, T, S, M, Msb, K,) and ↓
ظَلِمَ , (Fr, T, S, K,) the latter with kesr, (S,) like
سَمِعَ, (K,) [erroneously written in the TT as from the M
ظَلَمَ,] It became dark; (S, K;) or it became black;
(M;) or it came with its darkness. (Msb.) It is said in the Kur [ii. 19],
وَإِِذَا
أَظْلَمَ
عَلَيْهِمْ
قَامُوا [And when it becomes dark to them they stand still];
the verb being intrans.: or, accord. to the Ksh, and Bd follows it, it may be
trans. [so that the meaning is, and when He makes their place dark
&c.]; as is shown by another reading, which is
أُظْلِمُوا: accord. to AHei, it is known by transmission as only
intrans.; but Z makes it to be trans. by itself; Ibn-Es-Saláh affirms it to be
trans. and intrans.: and Az [so in the TA, but correctly ISd, in the M,]
mentions the saying,
تَكَلَّمَ
فَأَظْلَمَ
عَلَيْنَا
البَيعتَ (assumed tropical:) [He spoke, and made dark to us the
house, or chamber, or tent], meaning he made us to hear what
we disliked, or hated, the verb being trans. (TA.) ― -b2- And
أَظْلَمُوا They entered upon the
ظَلَام [or darkness, or beginning of night]: (S, M, Msb,
K:) or, as in the Mufradát [of Er-Rághib], they became in darkness. (TA.)
― -b3- And they said,
مَا
أَظْلَمَهُ and
ما
أَضْوَأَهُ [How dark is it! and How light, or
bright, is it!]; which is anomalous. (S, TA.) -A2- And
اظلم
الثَّغْرُ The front teeth glistened. (T, K.) Hence the saying
[of a poet], “
إِِذَا
مَا
اجْتَلَى
الرَّائِى
إِِلَيْهَا
بِطَرْفِهِ
غُرُوبَ
ثَنَايَاهَا
أَضَآءَ
وَأَظْلَمَا
” [as though meaning, When the beholder of her with his eye looks at the
fineness, or sharpness, (but
غُرُوب is variously explained,) of her central teeth, it shines
brightly, and glistens: but Az plainly indicates another meaning; i. e.,
he sees (lit. lights on, or finds,) brightness and lustre;
for he immediately adds, without the intervention of
وَ or
أَوْ, evidently in relation to this verse,]
أَضَآءَ
أَىْ
أَصَابَ
ضَوْءًا
وَأَظْلَمَ
أَصَابَ
ظَلْمًا: (T:) [and ISd cites the verse above with the substitution of
بِعَينِهِ for
بِطَرْفِهِ and of
أَنَارَ for
أَضَآءَ immediately after saying that]
أَظْلَمَ signifies he looked at the teeth and saw lustre (الظَّلْمَ).
(M.) [In the K, next after the explanation of
اظلم
الثَّغْرُ given above, it is added that
اظلم said of a man signifies
أَصَابَ
ظَلْمًا: thus, with fet-h, to the
ظ, accord. to the TA: in my MS. copy of the K and in the CK,
ظُلْمًا, which is doubtless a mistranscription.] 5
تَظَلَّمَ
تظلّم
مِنْهُ (T, S, M, K, [but in some copies of the S,
منه is omitted,]) He complained of his
ظُلْم [or wrongdoing, &c.], (S, M, K,)
إِِلَى
الحَاكِمِ [to the judge]: (T:) in some copies of the S,
تُظُلِّمَ. (TA.) ― -b2- And
تظلّم signifies also He transferred the responsibility for the
ظُلْم [or wrongdoing, &c.,] upon himself, (M, K,)
accord. to IAar, who has cited as an ex., “
كَانَتْ
إِِذَا
غَضِبَتْ
عَلَىَّ
تَظَلَّمَتْ
” [as though meaning She used, when she was angry with me, to transfer the
responsibility for the wrongdoing upon herself; which may mean that she
finally confessed the wrongdoing to be hers]; but [ISd says] I know not how that
is: the
تَظَلُّم in this case is only the complaining of
الظُّلْم; for when she was angry with him, it was not allowable [to
say] that she attributed the
ظُلْم to herself. (M.) ― -b3- See also 1, former half, in two places.
6
تظالم
القَوْمُ (S, M, Msb) The people, or company of men, treated,
or used, one another wrongfully, unjustly, injuriously, or
tyrannically (ظَلَمَ
بَعْضُهُمْ
بَعْضًا). (M, Msb.) ― -b2- And [hence]
تَظَالَمَتِ
المِعْزَى (tropical:) The goats smote one another with their horns
by reason of their being fat and having abundance of herbage. (IAar, M, TA.) One
says,
وَجَدْنَا
أَرْضًا
تَظَالَمَ
مِعْزَاهَا (tropical:) We found a land whereof the goats smote one
another with their horns by reason of satiety and liveliness. (T, TA.) 7
إِِنْظَلَمَ see the next paragraph. 8
اِظَّلَمَ (T, S, M, K) and
اِظْطَلَمَ and
اِطَّلَمَ, (S, M,) which last is [said to be] the most usual, (S,)
[but I have mostly found the first to be used,] of the measure
اِفْتَعَلَ, (S, M,) He took upon himself [the bearing of]
ظُلْم [or wrong, &c.,] in spite of difficulty, trouble,
or inconvenience: (S, TA:) or he bore
الظُّلْم [or wrong, &c.,] (T, M, K, TA,) willingly, being
able to resist; (T, TA;) and ↓
اِنْظَلَمَ signifies [thus likewise, or] he bore
الظُّلْم. (S, M, K.)
ظَلْمٌ The lustre, and brightness, of gold. (Z, TA.) ―
-b2- And hence, (Z, TA,) The lustre (lit. running water) upon
the teeth; (Lth, T, Z, TA;) the lustre (مَآء,
S, M, K, and
بَرِيق, S, K) of the teeth, (Lth, T, S, M, Z, K, TA,) from
the clearness of the colour, not from the saliva, (Lth, * T, * M,) like
blackness within the bone thereof, by reason of the intense whiteness, (S,
K,) resembling the
فِرِنْد [q. v.] of the sword, (S, K,) or appearing like the
فِرِنْد [of the sword], so that one imagines that there is
in it a blackness, by reason of the intense lustre and clearness: (M:) or,
accord. to Sh, whiteness of the teeth, as though there were upon it [somewhat
of] a blackness: or, as Abu-l-'Abbás ElAhwal says, in the Expos. of
the “ Kaabeeyeh, ” lustre (lit. running water) of the teeth,
such that one sees upon it, by reason of its intense clearness [app. meaning
transparency], what resembles dustcolour and blackness: or,
accord. to another explanation, fineness, or thinness, and intense
whiteness, of the teeth: (TA:) pl.
ظُلُومٌ. (S, M.) ― -b3- Also Snow: (M, K:) it is said to have
this meaning: and the phrase
مُشْرَبَةِ
الثَّنَايَا
بِمَآءِ
الظَّلْمِ, used by a poet, may mean [Having the central teeth
suffused with the lustre termed
ظَلْم, as is indicated in the T and S, or] with the water of snow.
(Lth, T.)
ظُلْمٌ [as a simple subst. generally means Wrong, wrongdoing,
injustice, injuriousness, or tyranny]: see 1, first sentence, in two
places. ― -b2- [ظُلْمُ
الارضِ in the CK is a mistranscription for
ظَلَمَ
الأَرْضَ. ― -b3- And
الظُلْمُ in one place in the CK, as syn. with
الظَّلْمَآءُ, is a mistake for
الظُّلْمَةُ.]
لَقِيتُهُ
أَدْنَى
ظَلَمٍ , (S, M, K,) or
أَدْنَى
ذِى
ظَلَمٍ, (K, TA, [in the CK
اَوَّلَ
ذِى
ظَلَمٍ,]) means (tropical:) I met him the first of everything:
(S, K, TA:) or the first thing: (M:) or when the darkness was becoming
confused: (M, K:) or
أَدْنَى
ظَلَمٍ means near; (El-Umawee, S, M, K;) or nearness:
(M, K:) and one says,
هُوَ
مِنْكَ
أَدْنَى
ذِى
ظَلَمٍ [app. He is near thee], and
رَأَيْتُهُ
أَدْنَى
ذِى
ظَلَمٍ [app. I saw him near]: (M:) and
ظَلَمٌ is also syn. with
شَخْصٌ [as meaning an object seen from a distance, or a
person]; (K;) or, as some say, it has this meaning in the phrase
أَدْنَى
ظَلَمٍ [so that
لَقِيتُهُ
أَدْنَى
ظَلَمٍ may mean I met him the nearest object seen from a distance,
or the nearest person]: (M:) and accord. to Kh, one says, ↓
لَقِيتُهُ
أَدْنَى
ظُلْمَةٍ , or
أَوَّلَ
ذِى
ظُلْمَةٍ, (as in different copies of the S,) meaning I met him the
first thing that obstructed my sight. (S.) ― -b2-
ظَلَمٌ signifies also A mountain: and the pl. is
ظُلُومٌ. (M, K.)
ظُلَمٌ an appellation of Three nights (T, S, K) of the lunar
month (T, S) next after the three called
دُرَعٌ; (T, S, * K; *) so says A'Obeyd: (T:) thus called because of
their darkness: (S:) the sing. is ↓
ظَلْمَآءُ ; (T, S;) so that it is anomalous; for by rule it
should be
ظُلْمٌ; (S;) and the sing. of
دُرَعٌ is
دَرْعَآءُ: so says A'Obeyd: but accord. to AHeyth and Mbr, the sings.
are ↓
ظُلْمَةٌ and
دُرْعَةٌ, agreeably with rule; and this is the correct assertion. (T.
[See more in art.
درع, voce
أَدْرَعُ.])
ظِلَمٌ : see
ظِلَّامٌ.
ظُلْمَةٌ (T, S, M, Msb, K) and ↓
ظُلُمَةٌ (S, M, K) [accord. to the CK
ظُلْمٌ and
ظُلُمٌ, both of which are wrong,] and ↓
ظَلْمَآءُ (S, M, Msb, K) Darkness; contr. of
نُورٌ: (S, Msb:) or nonexistence of
نُور [or light]: or an accidental state that precludes the
coëxistence therewith of
نُور: (Er-Rághib, TA:) or the departure of light; as also ↓
ظَلَامٌ ; (M, K;) which last has no pl.; (T, TA;) or this last
signifies the beginning, or first part, of night, (S, M, Msb,)
even though it be one in which the moon shines; and is said by Sb to be used
only adverbially; one says,
أَتَيْتُهُ
ظَلَامًا, meaning I came to him at night, and
مَعَ
الظَّلَامِ i. e. at the time of the night: (M, TA:) the pl. of
ظُلْمَةٌ is
ظُلَمٌ and
ظُلُمَاتٌ and
ظُلَمَاتٌ (T, S, Msb) and
ظُلْمَاتٌ, (S, Msb,) or, accord. to IB, the first of these pls. is of
ظُلْمَةٌ and the second is of
ظُلُمَةٌ. (TA.) One says, ↓
هُوَ
يَخْبِطُ
الظَّلَامَ [or
فِى
الظَّلَامِ, expl. in art.
خبط], and
الظُّلْمَةَ [which means the same] and ↓
الظَّلْمَآءَ [which is also expl. in art.
خبط]. (TA.) ― -b2-
ظُلْمَةٌ is also [tropically] used as a term for (assumed tropical:)
Ignorance: and (assumed tropical:) belief in a plurality of gods:
and (assumed tropical:) transgression, or unrighteousness: like as
نُورٌ is used as a term for their contraries: (Er-Rághib, TA:) and it
is said in the A that
الظُّلْمُ is
ظُلْمَةٌ, like as
العَدْلُ is
نُورٌ. (TA.)
ظُلُمَاتُ
البَحْرِ means (assumed tropical:) The troubles, afflictions,
calamities, or hardships, of the sea. (M.) -A2- And one says
لَيْلَةٌ
ظُلْمَةٌ, [using the latter word as an epithet, (in the CK,
erroneously,
ظَلِمَةٌ,)] and ↓
لَيْلَةٌ
ظَلْمَآءُ , both meaning A night intensely dark; (M, K;)
or the latter means
مُظْلِمَةٌ [i. e. dark, or black]: (S:) and ↓
لَيْلٌ
ظَلْمَآءُ also, (M, K,) which is anomalous, (K,) mentioned by
IAar, but [ISd says] this is strange, and in my opinion he has put
لَيْلٌ in the place of
لَيْلَةٌ, as in his mentioning
لَيْلٌ
قَمْرَآءُ [q. v.]. (M.) ― -b2- See also
ظُلَمٌ: ― -b3- and see the paragraph next preceding it.
ظِلْمَةٌ sing. of
ظِلَمٌ: see
ظِلَّامٌ.
ظُلُمَةٌ : see
ظُلْمَةٌ.
ظَلْمَآءُ : see
ظُلْمَةٌ, in four places: and see also
ظُلَمٌ.
ظَلَامٌ : see
ظُلْمَةٌ, in two places.
ظُلَامٌ : see 1, in the first quarter of the paragraph.
ظِلَامٌ
ذ : see 1, near the beginning: -A2- see also
ظِلَّامٌ. -A3- It signifies also Little, or small, in
quantity: or mean, contemptible, paltry, or of no weight or
worth: ― -b2- whence the saying,
نَظَرَ
إِِلَىَّ
ظِلَامًا, meaning
شَزْرًا [i. e. He looked at me from the outer angle of the eye,
with anger, or aversion]. (K.)
ظَلُومٌ : see
ظَلَّامٌ. ― -b2- [Hence,] one says
اِمْرَأَةٌ
ظَلُومٌ
لِلسِّقَآءِ (assumed tropical:) [A woman wont to give to drink the
milk of the skin before its attaining to maturity and the extracting of its
butter: see
ظَلَمَ
الوَطْبَ, and what follows it, in the first paragraph]. (M.)
ظَلِيمٌ [as syn. with
مَظْلُومٌ in the primary sense of the latter I have not found: but as
an epithet in which the quality of a subst. predominates it signifies]
(tropical:) Milk that is drunk before its becoming thick and its butter's
coming forth or being extracted; (S, * M;) as also ↓
ظَلِيمَةٌ , (T, S, M,) and ↓
مَظْلُومٌ . (T, S.) ― -b2- And (assumed tropical:) A place
that is ↓
مَظْلُوم [i. e. dug where it should not be dug]: (M, TA:)
used in this sense by a poet describing a person slain in a desert, for whom a
grave was dug in a place not proper for digging [it]. (M.) ― -b3- And
(tropical:) The earth of land that is ↓
مَظْلُومَة (S, K, TA) i. e. dug, (TA,) or dug for the
first time. (S.) And (assumed tropical:) The earth of the
لَحْد [or lateral hollow] of a grave; which is put back,
over it, after the burial of the dead therein. (T, TA.) -A2- Also The
male ostrich: (T, S, M, K:) said (by IDrd, TA) to be so called because he
makes a place for the laying and hatching of the eggs (يُدَحِّى,
inf. n.
تَدْحِيَةٌ,) where the doing so is not proper: (M, TA:) or, accord.
to Er-Rághib and others, because he is believed to be deaf: (TA:) pl.
ظِلْمَانٌ (T, M, K) and
ظُلْمَانٌ (M, K) and
أَظْلِمَةٌ, (T, M,) which last is a pl. of pauc. (T.) ― -b2- And
الظَّلِيمَانِ is an appellation of Two stars; (M, K, * TA;)
the two stars of
القَوْس [or Sagittarius] that are on the northern curved
end of the bow [i. e. λ and μ , above the nine stars called
النَّعَائِم, or “ the ostriches ”]. (Kzw in his descr. of
Sagittarius.) And
الظَّلِيمُ is the name of The bright star [ α ] at
the end of
النَّهْر [i. e. Eridanus]: and A star upon the mouth of
الحُوت [i. e. Piscis Australis] (Kzw in his descr. of Eridanus.)
[It seems to be implied in the K that
الظَّلِيمُ is the name of two stars; or it may be there meant that
each of two stars is thus called. Freytag represents the sing. as “ a name of
stars, ” and the dual also as “ a name of stars; ” referring, in relation to the
former, to Ideler's “ Untersuch, ” pp. 201, 228, and 233; and in relation to the
latter, to the same work, pp. 106 and 184.]
ظُلَامَةٌ
ذ : see
مَظْلِمَةٌ.
ظَلِيمَةٌ : see
مَظْلِمَةٌ: ― -b2- and see also
ظَلِيمٌ.
ظَلَّامٌ (TA) and ↓
ظِلِّيمٌ (S, TA) [and ↓
ظَلُومٌ , mentioned in the M and K with
ظَالِمٌ, as though syn. therewith, but it is an intensive epithet,]
One who acts wrongfully, unjustly, injuriously, or tyrannically, much,
or often; i. q.
كَثِيرُ
الظُّلْمِ. (S, TA.) ― -b2-
ظَلَّامُونَ
لِلْجُزُرِ occurs in a verse of Ibn-Mukbil [meaning (assumed
tropical:) Men often slaughtering camels without disease]. (T, S.) -A2-
See also what next follows.
ظِلَّامٌ (AHn, T, M, K) and ↓
ظَلَّامٌ (T) and ↓
ظِلَامٌ (K) and ↓
ظَالِمٌ and ↓
ظِلَمٌ , (T, K,) the last mentioned by IAar, and its sing. is ↓
ظِلْمَةٌ , (T,) accord. to AHn, A certain herb, (M, K,
TA,) which is depastured; (M, TA;) accord. to IAar, a strange kind of
tree; (T, TA;) accord. to As, a kind of tree (T, TA *) having long
[shoots such as are termed]
عَسَالِيج [pl. of
عُسْلُوجٌ q. v.], (T, K, TA,) which extend so that they exceed the
limit of the
أَصْل [i. e. either root or stem] thereof; for
which reason the tree is called
ظَلَّام. (T, TA.)
ظِلِّيمٌ : see
ظَلَّامٌ.
ظَالِمٌ [Acting wrongfully, unjustly, injuriously, or
tyrannically: and wronging; or treating, or using,
wrongfully, &c.:] part. n. of
ظَلَمَ: (M, K:) and ↓
مُتَظَلِّمٌ signifies the same; as well as complaining of his
wrongdoer: (T:) [the pl. of the former is
ظَالِمُونَ and
ظَلَمَةٌ:] and
ظَلَمَةٌ signifies those who debar men from, or refuse to
them, their rights, or dues. (IAar, T, TA.) -A2- See also
ظِلَّامٌ.
أَظْلَمُ [More, and most, wrongful, unjust, injurious, or
tyrannical, in conduct]. El-Muärrij says, I heard an Arab of the desert
say to his companion,
أَظْلَمِى
وَأَظْلَمُكَ
فَفَعَلَ
اللّٰهُ
بِهِ, meaning The more wrongful in conduct of me and of thee [may
God do to him what He will do; i. e. may God punish him]. (T.) [And] one
says,
لَعَنَ
اللّٰهُ
أَظْلَمِى
وَأَظْلَمَكَ i. e. [May God curse] the more wrongful in
conduct of us. (K. [But in the TA, a doubt is intimated as to the
correctness of this latter saying.]) One says also,
لَهُوَ
أَظْلَمُ
مِنْ
حَيَّةٍ [i. e. Verily he is more wrongful in conduct than a
serpent]: because it comes to a burrow which it has not excavated, and makes
its abode in it: (Fr, T:) for it comes to the burrow of the [lizard called]
ضَبّ, and eats its young one, and takes up its abode in its burrow.
(TA voce
حَيَّةٌ.) ― -b2- And
الأَظْلَمُ is an appellation of The
ضَبّ; because it eats its young ones. (TA.)
مُظْلِمٌ [Becoming dark, &c.: see its verb, 4]. ― -b2- [Hence,]
شَعَرٌ
مُظْلِمٌ (tropical:) Hair intensely black. (M, K, TA.) And
نَبْتٌ
مُظْلِمٌ (tropical:) A plant intensely green, inclining to
blackness by reason of its [deep] greenness. (M, K, TA.) And
يَوْمٌ
مُظْلِمٌ (tropical:) A day of much evil: (K, TA:) or a very
evil day: and a day in which one finds hardship, or difficulty.
(M.) And
أَمْرٌ
مُظْلِمٌ (tropical:) An affair such that one knows not how to
enter upon it; (AZ, M, K;) and so ↓
أَمْرٌ
مِظْلَامٌ : (K:) [or,] accord. to Lh, one says ↓
يَوْمٌ
مِظْلَامٌ , meaning (assumed tropical:) a day such that one
knows not how to enter upon it. (M.)
مَظْلِمَةٌ and
مَظْلَمَةٌ: see 1, near the beginning. ― -b2- Also the former, (T, S,
M, Mgh, Msb, K,) and the latter likewise, mentioned by Ibn-Málik and ISd and
IKtt, and
مَظْلُمَةٌ, which is disallowed by several but mentioned on the
authority of Fr, and all three are mentioned in the Towsheeh and in copies of
the S, (MF, TA,) and ↓
ظُلَامَةٌ , (T, S, M, Mgh, Msb, K,) and ↓
ظَلِيمَةٌ , (S, TA,) A thing of which one has been defrauded;
(M, K; [in the CK,
تَظَلَّمَهُ is erroneously put for
تُظُلِّمَهُ;]) a thing of which thou hast been defrauded, (اَلَّتِى
ظُلِمْتَهَا, T,) or a thing that thou demandest, (مَا
تَطْلُبُهُ, S, Msb,) in the possession of the wrongdoer; (T,
S, Msb;) a term for a thing that has been taken from thee; (S; [thus, as
is said in the M, the first is expl. by Sb;]) a right, or due, that
has been taken from one wrongfully: (A, Mgh:) the pl. of
مظلمة is
مَظَالِمُ. (Mgh, TA.) In the phrase
يَوْمُ
المَظَالِمِ, [meaning The day of the demand of things
wrongfully taken, and particularly applied to the great day of judgment,]
the prefixed noun [i. e.
طَلَبِ] is suppressed. (Mgh.) [Respecting the office termed
النَّظَرُ
فِى
المَظَالِمِ The examination into wrongful exactions, see De
Sacy's Chrest. Ar., see. ed., i. 132.]
مُظَلَّمٌ (assumed tropical:) A house, or chamber, decorated with
pictures; (M, TA;) as though the pictures were put therein where they should
not be: it is related in a trad. that the Prophet, having been invited to a
repast, saw the house, or chamber, to be
مُظَلَّم, and turned away, not entering: (M:) or adorned with
gilding and silvering; an explanation disapproved by Az, but pronounced by Z
to be correct, from
الظَّلْمُ signifying “ the lustre, and brightness, of gold. ” (TA.) ―
-b2- And (assumed tropical:) Herbage spreading (مُنْبَثٌّ
[in the CK
مُنْبَت]) upon the ground, not rained upon. (K, TA.) ― -b3-
Also, of birds, (assumed tropical:) The
رَخَم [or vultur percnopterus], and crows, or
ravens. (IAar, M, K. *)
مِظْلَامٌ : see
مُظْلِمٌ, in two places.
مَظْلُومٌ [Wronged; treated, or used, wrongfully, unjustly,
injuriously, or tyrannically: ― -b2- and hence used in other senses]:
see
ظَلِيمٌ, in three places.
أَرْضٌ
مَظْلُومَةٌ is also expl. as meaning (tropical:) Land that is dug
in a place not proper for digging: (TA:) or land in which a
watering-trough has been dug, not being a proper place for digging it: (ISk,
M:) or land in which a well, or a wateringtrough, has been dug, when
there had not been any digging therein: (A, TA:) or hard land, when it is
dug. (Ham p. 56.) Also (assumed tropical:) Land upon which rain has not
fallen. (T.) And
بَلَدٌ
مَظْلُومٌ (assumed tropical:) A country upon which rain has not
fallen, and wherein is no pasturage for the camels upon which people journey.
(T.)
مُتَظَلِّمٌ : see
ظَالِمٌ. Credit:
Lane
Lexicon