1
ظَلَّ , aor.
يَظِلُّ, inf. n.
ظِلَالَةٌ: see 4. -A2-
ظَلَّ, (T, M, Msb, K,) first pers.
ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM
ظَلَلْتُ also, for he says that] the verb is of the class of
مَنَعَ as well as of the class of
تَعِبَ, (TA,) and
ظَلْتُ, (T, S, * M, O, K,) likened to
لَسْتُ, (M, K, *) formed by rejecting the former
ل in
ظَلِلْتُ, (T, O,) and
ظِلْتُ, which is [also] originally
ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the
ظ the vowel of the rejected
ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of
the people of El-Hijáz; (T;) aor.
يَظَلُّ; (S, * M, O, * Msb, K;) imperative
اِظْلَلْ and
ظَلْ (T) [and it is implied in the M voce
قَرَّ that one says also
اِظْلِلْ and
ظِلْ, which indicates that the aor. is also
يَظِلُّ, but this requires confirmation, which I have not anywhere
found]; inf. n.
ظُلُولٌ (T, S, M, O, Msb, K) and
ظَلٌّ (M, K) and
ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;])
accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is
said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;)
like as
بَاتَ, aor.
يَبِيتُ, is said only of a thing that is done in the night: (T:) it
is an incomplete [i. e. a non-attributive] verb, relating to a time in which is
a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb,
TA:) one says,
ظَلَّ
فُلَانٌ
نَهَارَهُ
صَائِمًا [Such a one was during his day fasting; or he
passed his day fasting]: (Lth, T:) and
ظَلَّ
نَهَارَهُ
يَفْعَلُ
كَذَا [He was in, or during, his day doing such a thing;
or he passed his day doing such a thing]: (M, K:) and
ظَلِلْتُ
أَعْمَلُ
كَذَا [I was in the day or daytime, or I passed the
day, doing such a thing; or] I did such a thing in the day or
daytime. (S, O, Msb. *) In the saying of 'Antarah, “
وَلَقَدْ
أَبِيتُ
عَلَى
الطَّوَى
وَأَظَلُّهُ
حَتَّى
أَنَالَ
بِهِ
كَرِيمَ
المَأْكَلِ
” [app. meaning And verily I pass the night in hunger, and I pass the day in
it, that I may attain thereby plentiful eating],
أَظَلُّهُ is for
أَظَلُّ
عَلَيْهِ. (S, O.) And accord. to some, (TA,)
ظَلَّ
لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says,
ظَلَّ
لَيْلَهُ
يَفْعَلُ
كَذَا [He was in, or during, his night, or he passed
his night, doing such a thing]: but it is said that in this case the verb
has the meaning next following. (TA.) ― -b2- And it signifies also He, or
it, became; syn.
صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i.
e. a non-attributive] verb, divested of that meaning of time which it radically
denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16],
ظَلَّ
وَجْهُهُ
مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:)
or this may mean his face continues all the day black: (Bd in xvi. 60:)
and one says also,
ظَلَّ
يَفْعَلُ
كَذَا meaning He continued doing such a thing: this too is
mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) ― -b3-
It is also a complete [i. e. an attributive] verb as meaning He, or
it, continued; as is said in the Expos. of the “ Shifč, ” and by Ibn-Málik;
and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2
ظللّٰهُ
عَلَيْهِ [He made it to give shade over him, or
it,] (M,) inf. n.
تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said
in ii. 54],
وَظَلَّلْنَا
عَلَيْهِمُ
الغَمَامَ
And we made the clouds to give shade over them. (M.)
― -b2- [And
ظللّٰهُ signifies He shaded him, or it. See an ex. in a
verse of Jereer in art.
ردف, conj. 3.]
لٰكِنْ
عَلَى
الأَثَلَاتِ
لَحْمٌ
لَا
يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be
shaded, or, accord. to the reading given by Meyd,
بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh
of his slain brothers, on the occasion of persons saying,
ظَلِّلُوا
لَحْمَ
جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel].
(S, O.) -A2- See also 4. -A3- One says also
ظلّل
بِالسَّوْطِ, meaning He made a sign with the whip for the purpose
of frightening. (Ibn-'Abbád, O, K.) 4
اظلّ , said of a day, It was, (S, O,) or became, (M,
K,) shady, or a day having shade: (S, M, O, K:) or it was a day
having clouds, or other [causes of shade]: (T:) or it was
continually shady; as also ↓
ظَلَّ , aor.
يَظِلُّ, inf. n.
ظِلَالَةٌ. (Msb.) ― -b2- And, said of a thing, [It
extended its shade; or] its shade extended;
as also ↓
ظلّل . (Msb.) -A2-
أَظَلَّتْنِى
الشَّجَرَةُ [The tree shaded me, or afforded me shade]:
and in like manner one says of other things than trees. (S, O.)
أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means
It protected thee, and cast its shade upon thee. (Mgh.) ― -b2-
[Hence,]
اظلّهُ (assumed tropical:) He took him into his shelter, or
protection: (TA:) or he guarded, or protected, him, and
placed him within the scope of his might, or power of resistance or
defence. (Er-Rághib, TA.) ― -b3- And
أَظَلَّنِى (assumed tropical:) It (a thing) covered me:
(M, K:) or it approached me, or drew near to me, so as to cast its
shade upon me: (K:) or it has both of these meanings: (M:) or
أَظَلَّكَ means he, (T, S,) or it, (O,) approached
thee, or drew near to thee, as though he, or it, cast his, or
its, shade upon thee. (T, S, O.) And hence one says,
أَظَلَّكَ
أَمْرٌ (assumed tropical:) An event approached thee, or
drew near to thee: (S, O:) and in like manner one says of a month. (T, S,
O.) And
اظلّ [alone] (assumed tropical:) It (a thing) advanced:
or approached, or drew near. (Msb.) And i. q.
أَشْرَفَ [app. as meaning (assumed tropical:) He, or it,
became within sight, or view]. (Msb.) 5
تَظَلَّ3َ
see the next paragraph. It is also pronounced
تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to
ease, or repose: (IAar, T and K in art.
ظلى:) it is like
تَظَنَّيْتُ from
الظَّنُّ. (T in that art.) 10
استظلّ , (T,) or
استظلّ
بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or
protected, himself by means of the shade: (T, TA:) or the latter means he
inclined to the shade and sat in it. (M, K.) And
استظلّ
مِنَ
الشَّىْءِ and
بِهِ means ↓
تَظَلَّلَ [i. e. he shaded himself (تظلّل
being quasi-pass. of
ظَلَّلَهُ) from the thing and by means of it]. (M, K.)
You say,
استظلّ
بِهِ
مِنَ
الشَّمْسِ [He shaded himself with it, or by means of it,
from the sun]. (T.) And
استظلّ
بِالشَّجَرَةِ He shaded and sheltered himself by means of the
tree. (Ibn-'Abbád, S, O.) ― -b2-
استظلّ
الدَّمُ The blood was in the
جَوْف [or belly, or interior of the belly, or the
chest]. (T, O, K, TA. [In the CK,
من
الجَوْفِ is put for
فِى
الجَوْفِ.]) ― -b3-
استظلّت
العَيْنُ, (T, Ibn-'Abbád, O,) or
العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a
she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became
depressed, in the head. (T, Ibn-'Abbád, O, K.) ― -b4- And
استظلّ
الكَرْمُ The grape-vine became luxuriant, or abundant and
dense, in its branches whereon were the bunches. (M, K.)
ظِلٌّ properly signifies Shade; i. e. the
light
of the sun without the rays: when there is no light, it is
ظُلْمَةٌ, not
ظِلٌّ: (S, O:) contr. of
ضِحٌّ: (M, K:) or i. q.
فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt,
Msb:) or the former is [shade] in the morning; and the latter is
in the evening: (M, K:) or, accord. to IKt, the former is in the morning and
in the evening; but the latter is only after the declining of the sun from
the meridian: ISk says that the former is from the rising of the sun to its
declining; and the latter, from the declining to the setting: Th says that
the
ظِلّ of a tree &c. is in the morning; and the
فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place,
(M,) or any thing, (Msb,) upon which the sun has been and which it has
quitted is termed
ظِلٌّ and
فَىْءٌ; (M, Msb;) but a thing [or place] upon which
the sun has not been is termed
ظِلٌّ [only]; and hence it is said that the sun annuls, or
supersedes, the
ظِلّ, and the
فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the
ظِلّ is anything upon which the sun has not come; and the term
فَىْء is applied only after the declining of the sun; the
فَىْء being eastwards and the
ظِلّ being westwards; and the
ظِلّ being termed
ظِلّ from the beginning of the day to the declining of the sun;
after which it is termed
فَىْء until the night: (T, TA:) one says the
ظِلّ of Paradise, but not its
فَىْء, because the sun will never replace its
ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise
فَىْء having
ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee,
ظِلٌّ is made fem. as meaning
مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is
ظِلَالٌ (S, M, O, K) and
ظُلُولٌ and [of pauc.]
أَظْلَالٌ. (M, O, K.) The saying of a rájiz, “
كَأَنَّمَا
وَجْهُكَ
ظِلٌّ
مِنْ
حَجَرْ
” [As though thy face were a shade of a stone] is said to mean hardness
of face, and shamelessness: or the being black in the face: (T, TA:) for the
Arabs say that there is nothing more dense in shade than a stone. (TA.)
قَدْ
ضَحَا
ظِلُّهُ [His shade, or shadow, has become sun] is said
of the dead. (TA.)
مَرَّ
بِنَا
كَأَنَّهُ
ظِلُّ
ذِئْبٍ [He passed by us as though he were the shadow of a wolf]
means swiftly, as does a wolf. (M.)
اِنْتَعَلَتْ
ظِلَالَهَا (assumed tropical:) [They made their shadows to be as
though they were sandals to them] is said of camels or other beasts when it
is midday in summer and they have no shadow [but such as is beneath them]: a
rájiz says, “
قَدْ
وَرَدَتْ
تَمْشِى
عَلَى
ظِلَالِهَا
وَذَابَتِ
الشَّمْسُ
عَلَى
قِلَالِهَا
” [They came to the water walking upon their shadows, and the sun was
intensely hot upon the tops of their heads and humps]. (T.) And one says,
هُوَ
يَتْبَعُ
ظِلَّ
نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e.
a thing that he will not overtake; for], as a poet says, the shadow that goes
with thee thou wilt not overtake by following: and
هُوَ
يُبَارِى
ظِلَّ
نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself],
meaning that he walks with a proud and self-conceited gait: so in the A. (TA.)
And
اِنْتَقَلْتُ
عَنْ
ظِلِّى (tropical:) I left my state, or condition. (TA.)
And
تَرَكَ
الظَّبْىُ
ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly,
أَتْرُكُهُ
تَرْكَ
الظَّبْىِ
ظِلَّهُ, (K,) or
لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I
will assuredly forsake him, as the gazelle forsakes] the place of its
shade: (O, TA:) [each, however, is app. right; and the former is the more
agreeable with the following explanations:] a prov., (M,) applied to the man who
is wont to take fright and flee; for the gazelle, when it takes fright and flees
from a thing, never returns to it: (S, O, K:) by the
ظِلّ is here meant the covert in which it shades and shelters itself
in the vehemence of the heat; then the hunter comes to it and rouses it, and it
will not return thither; and one says,
تَرَكَ
الظَّبْىُ
ظِلَّهُ, meaning the place of its shade: it is applied to him who
takes fright and flees from a thing, and forsakes it so as not to return to it;
and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ
الظِّلِّ as applied to a man, see expl. in art.
ثقل: see also Har p. 250, where it is indicated that it may be
rendered One whose shadow, even, is oppressive, and therefore much
more so is his person.] In the phrase
وَلَا
الظِّلُّ
وَلَا
الْحَرُورُ,
(M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,)
الظِّلُّ means Paradise; (M, K;) and
الحَرُورُ, the fire [of Hell]: but he adds, I say that
الظِّلُّ is the
ظِلّ itself [i. e. shade], and
الحَرُورُ is the
حَرّ itself [i. e. heat]: (M: [see also
حَرُورٌ:]) and Er-Rághib says that
ظِلٌّ is sometimes assigned to anything; whether it be approved, as
in the phrase above mentioned; or disapproved, as in
وَظِلٍّ
مِنْ
يَحْمُومٍ in the Kur [lvi. 42, meaning And shade of smoke, or
black smoke]. (TA.) And
الظِّلَالُ means
ظِلَالُ
الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some
copies of the K,
وَالظِّلَالُ
الجَنَّةُ, which is a mistake: (TA:) [but this requires
consideration; for] El-'Abbás Ibn- 'Abd-El-Muttalib says, “
مِنْ
قَبْلِهَا
طِبْتَ
فِى
الظِّلَالِ
وَفِى
مُسْتَوْدَعٍ
حَيْثُ
يُخْصَفُ
الوَرَقُ
” [Before it t?? wast good in, or in the shades of, Paradise, and in a
depositary in the part where leaves are sewed together to conceal the pudenda];
(T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in
قبلها relates), thou wast good in the loins of Adam when he was in
Paradise. (TA.)
الجَنَّةُ
تَحْتَ
ظِلَالِ
السُّيُوفِ [Paradise is beneath the shades of the swords] is a
trad., meaning that fighting against unbelievers is a way of attaining to
Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.)
مُلَاعِبُ
ظِلِّهِ is an appellation of A certain bird; [see art.
لعب;] and one says
مُلَاعِبَا
ظِلِّهِمَا; and
مُلَاعِبَاتُ
ظِلِّهِنَّ: but when you make them indeterminate, you say
مُلَاعِبَاتُ
أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art.
لعب, it is said that one dualizes and pluralizes both nouns, because
the appellation becomes determinate.]) ― -b2-
ظِلُّ
اللَّيْلِ means (tropical:) The blackness of the night: (T, S,
O, Msb;) metaphorically thus termed; (S;) as in the saying,
أَتَانَا
فِى
ظِلِّ
اللَّيْلِ [He came to us in the blackness of the night]: (S,
O:) or it signifies
جُنْحُ
اللَّيْلِ [app. as meaning the darkness, and confusedness,
of the night; see
جُنْحٌ]; (M, TA;) or so
الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself;
(M, TA;) so the astronomers say: (TA:) all the night is
ظِلٌّ: and so is all the period from the shining of the dawn to
the rising of the sun. (T.) ― -b3-
ظِلُّ
النَّهَارِ is The colour of the day when the sun predominates over
it [app. meaning when the light of the sun predominates over that of the
early dawn]. (K.) ― -b4-
ظِلُّ
السَّحَابِ means Such, of the clouds, as conceal the sun: or
the blackness of the clouds. (M, K.) ― -b5- And
ظِلَالُ
البَحْرِ means The waves of the sea; (O, K, TA;) because they
are raised so as to shade the ship and those that are in it. (TA.) ― -b6-
ظِلٌّ also signifies A
خَيَال (M, O, K) that is seen, (M, K,) [i. e. an
apparition, a phantom, or a thing that one sees like a shadow, i. e.
what we term a shade,] of the jinn, or genii, and of
others: (M, O, K:) or the like of a
خَيَال of the jinn. (T.) ― -b7- Also Anything that shades
one. (TA.) ― -b8- And it is the subst. from
أَظَلَّنِى
الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means
A covering;] in which sense Th explains it in the phrase
إِِلَى
ظِلٍّ
ذِى
ثَلَاثِ
شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts,
or divisions]; saying, the meaning is that the fire will have covered
them; not that its
ظِلّ will be like that of the present world. (M. [See
شُعْبَةٌ.]) And
ظِلُّ
الشَّىْءِ means (assumed tropical:) That
which serves for the veiling, covering, or protecting, of the thing;
syn.
كِنُّهُ. (M.) [Hence] one says,
فُلَانٌ
يَعِيشُ
فِى
ظِلِّ
فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the
shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And
السُّلْطَانُ
ظِلُّ
اللّٰهِ
فِى
الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed
tropical:) The sovereign, or ruling, power is God's means of defence
in the earth,] because he wards off harm from the people like as the
ظِلّ [properly so called] wards off the harm of the heat of the sun:
(TA:) or the meaning is, (assumed tropical:) God's means of protection:
or God's
خَاصَّة [or special servant]. (O, TA.) ― -b9- Also (assumed
tropical:) Might; or power of resistance or defence: (M, K,
TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the
pl.]
ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification
is more appropriate in these instances:] and so in the saying,
جَعَلَنِى
فِى
ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope
of his might, or power of resistance or defence]: so says
Er-Rághib. (TA.) ― -b10- And (assumed tropical:) A state of life ample
in its means or circumstances, unstraitened, or plentiful, and
easy, pleasant, soft, or delicate. (TA.) ― -b11- Also (assumed
tropical:) The beginning of winter. (T, O. [Accord. to the copies of the
K, of youthfulness: but I think that
الشَّبَاب in this instance, in the K, is evidently a mis-transcription
for
الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K)
of the heat (T, O) of summer. (T, O, K.) ― -b12- Also (assumed tropical:)
The
شَخْص [as meaning person of a human being, and as meaning the
bodily or corporeal form or figure or substance which
one sees from a distance, or the material substance,] of anything;
(M, K, TA; [in the second and third of which is added, “ or its
كِنّ, ” a signification which I have mentioned above on the authority
of the M;]) because of its [apparent] blackness [or darkness, resembling that of
a shade or shadow]: (M, TA:) whence the saying,
لَا
يُفَارِقُ
ظِلِّى
ظِلَّكَ (assumed tropical:) [My person will not quit thy person];
like the saying,
لَا
يُفَارِقُ
سَوَادِى
سَوَادَكَ: and the following exs. have been cited as instances of
ظِلّ in the sense of
شَخْص: the saying of a poet, “
لَمَّا
نَزَلْنَا
رَفَعْنَا
ظِلَّ
أَخْبِيَةٍ
” [as though meaning When we alighted, we raised the material fabric of tents],
for it is said that they do not set up the
ظِلّ which is the
فَىْء, but they only set up the tents; and the saying of another, “
تَتَبَّعَ
أَفْيَآءَ
الظِّلَالِ
عَشِيَّةً
” [as though meaning He followed the shadows of the material objects in the
evening]: but Er-Rághib says that the former means, we raised the tents, and
so raised the
ظِلّ thereof; and in the other ex.,
الظلال is a general term, and
الفَىْء [or
افيآء] is a special term, so that it is an instance of the
إِِضَافَة of a thing to its kind [i. e. of prefixing a noun to one
significant of its kind]. (TA.) [See also
ظَلَالَةٌ.] ― -b13- And accord. to Ibn- 'Abbád, (O,) it signifies
also The nap, or villous substance, upon the surface of a garment,
or piece of cloth; syn.
زِئْبِرٌ. (O, K.)
ظَلَّةٌ i. q.
إِِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) ― -b2-
And i. q.
صِحَّةٌ: thus accord. to the copies of the K; but this may be a
mistranscription; for Az and others mention, among the significations of
ظلّة, [in a copy of the T, written in this case, as in others, ↓
ظُلَّة ,] that of
صَيْحَةٌ [q. v.]. (TA.)
ظُلَّةٌ A thing that covers,
or protects, [or shades,] one,
overhead: accord. to Lth, i. q. ↓
مَظَلَّةٌ or
مِظَلَّةٌ meaning a thing that shades one from the sun: (T:)
see an ex. voce
مِظَلَّةٌ: a covering: and i. q.
بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a
مِظَلَّة for the summer: (TA in art.
برطل:) and a thing by which one is protected from the cold and the
heat: (M:) anything that protects and shades one, as a building or
a mountain or a cloud: (Mgh:) the first portion that shades
(AZ, S, K) of a cloud (AZ, S) or of clouds; (K;) accord. to
Er-Rághib, mostly said of that which is deemed unwholesome, and which is
disliked; whence the use of the word in the Kur vii. 170: (TA:) and what
shades one, of trees: (K:) or anything that forms a covering over one,
(T, TA,) or shades one: (T:) and [particularly] a thing like the
صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from
the heat and the cold: (K:) or, accord. to the lawyers,
ظُلَّةُ
الدَّارِ means the
سُدَّة [or projecting roof] over the door of the house:
or that of which the beams have one end upon the house and the other end upon
the wall of the opposite neighbour: (Mgh:) pl.
ظُلَلٌ (S, M, O, K) and
ظِلَالٌ. (M, K.) [See also
ظَلَالٌ.] One says also,
دَامَتْ
ظُلَّةُ
الظِّلِّ and
الظِّلِّ ↓
ظِلَالَةُ , meaning That whereby one shades himself, (K,
TA,) of trees, or of stones, or of other things, (TA,) [continued.]
عَذَابُ
يَوْمِ
الظُّلَّةِ, in the Kur. [xxvi. 189], is said to mean [The
punishment of the day of] clouds beneath which was a hot wind (سَمُوم):
(S, O, K:) or an overshadowing cloud, beneath which they collected themselves
together, seeking protection thereby from the heat that came upon them,
whereupon it covered them, (T, * K, TA,) and they perished beneath it:
(T, TA:) or, accord. to some, i. q.
عَذَابُ
يَوْمِ
الصُّفَّةِ. (T: see art.
صف.) And
لَهُمْ
مِنْ
فَوْقِهِمْ
ظُلَلٌ
مِنَ
النَّارِ
وَمِنْ
تَحْتِهِمْ
ظُلَلٌ, in the Kur [xxxix. 18], means To them shall be
above them coverings of fire, and beneath them coverings to those below
them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or
conflicts and factions, are mentioned in a trad. as being like
ظُلَل, by which are meant Mountains, and clouds: and
El-Kumeyt likens waves of the sea to
ظُلَل. (TA.) And [the pl.]
ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.)
-A2- See also
ظَلَّةٌ.
ظِلَّةٌ i. q.
ظِلَالٌ; (T, K, TA;) app. a pl. of
ظَلِيلٌ, like as
طِلَّةٌ is of
طَلِيلٌ. (TA.)
ظَلَلٌ
ذ Water that is beneath a tree, (O,) or beneath trees,
(K,) upon which the sun does not come. (O, K.) [See also
ضَلَلٌ.]
ظَلَالٌ , like
سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓
ظِلَال ,] A thing that shades one, (IAar, S, O, K, TA,)
such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also
ظُلَّةٌ.]
ظِلَالٌ pl. of
ظِلٌّ: (S, M, O, K:) ― -b2- and of
ظُلَّةٌ. (M, K.) ― -b3- [Also, app., pl. of
ظَلِيلٌ: see
ظِلَّةٌ. ― -b4- Freytag has app. understood it to be expl. in the K
as syn. with
مَظَلَّةٌ; though it certainly is not.] ― -b5- See also
ظَلَالٌ.
مَكَانٌ
ظَلِيلٌ A place having shade: (M, K:) or having constant
shade. (T, S, M, O, K.) And hence
ظِلٌّ
ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade:
(O:) or in this case the latter word denotes intensiveness [meaning dense];
(M, K, TA;) being like
شَاعِرٌ in the phrase
شِعْرٌ
شَاعِرٌ. (TA.)
ظِلًّا
ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to
ease and pleasantness of life. (TA.) One says also
أَيْكَةٌ
ظَلِيلَةٌ A collection of trees tangled, or luxuriant,
or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh,
describing palm-trees, “
هِىَ
الظِّلُّ
فِى
الحَرِّ
حَقَّ
الظَّلِ??
??لِ
وَالمَنْظَرُ
الأَحْسَنُ
الأَجْمَلُ
” [ISd says] in my opinion, he means
الشَّىْءُ
الظَّلِيلُ
حَقَّ
الظَّلِيلِ; [so that the verse should be rendered They are the
shade in the heat, the shady thing, the extremely shady, and the most
goodly, the most beautiful, thing at which one looks; (see the phrase
هٰذَا
العَالِمُ
حَقَّ
العَالِمِ, voce
حَقٌّ;)] the inf. n. being put in the place of the subst. (M.)
لَا
ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade
in protecting from the heat. (TA.)
ظَلَالَةٌ , (M, TA,) with fet-h, (TA,) the subst. from the verb in the
phrase
ظَلَّلْنَا
عَلَيْهِمُ
الغَمَامَ [expl. above, see 2; as such app. meaning either The
making to give shade, like the inf. n.
تَظْلِيلٌ, or a thing that gives shade, like
ظِلَالَةٌ]. (M, TA.) ― -b2- And i. q.
شَخْصٌ [expl. above, see
ظِلٌّ, last quarter]: (O, K:) and so
طَلَالَةٌ, with
ط. (O.)
ظِلَالَةٌ
ذ : see
ظُلَّةٌ. ― -b2- Also A cloud that one sees by itself, and of which
one sees the shadow upon the earth. (K.) ― -b3- And one says,
رَأَيْتُ
ظِلَالَةً
مِنَ
الطَّيْرِ i. e.
غَيَابَةً [app. meaning I saw a covert, or place of
concealment, of birds]. (TA.)
ظَلِيلَةٌ A place in which a little water collects and stagnates in a
water-course and the like: (Lth, T:) or a place in which water
collects and stagnates in the lower part of the torrent of a valley: (M, K:)
or the like of an excavated hollow in the interior of a water-course, such
that the water stops, and remains therein: (AA, O:) pl.
ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة)
abounding with collections of trees, or of dense and tangled trees:
(AA, T, O, K:) pl. as above. (K.)
ظُلَّيْلَةٌ A thing which a man makes for himself, of trees,
or of a garment, or piece of cloth, by which to protect himself from
the heat of the sun: a vulgar word. (TA.)
ظُلْظُلٌ i. q.
سُعْنٌ, i. e. A ↓
مِظَلَّة [q. v.; or as expl. in the L, in art.
سعن, a
ظُلَّة (q. v.), or a thing like the
ظُلَّة, which is made upon the flat house-tops, for the purpose of
guarding against the dew that comes from the direction of the sea in the time of
the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K,
i. q.
سُفُنٌ, which is evidently a mistranscription.])
أَظَلُّ [More, and most, dense in shade]. The Arabs say,
لَيْسَ
شَىْءٌ
أَظَلَّ
مِنْ
حَجَرٍ [There is not anything more dense in shade than a stone].
(TA.) ― -b2- And
أَظَلّ, [as a subst., i. e.
أَظَلٌّ accord. to a general rule, or, if regarded as originally an
epithet, it may be
أَظَلُّ,] by poetic license
أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or
the concealed part, (M, AHei, K,) of the
مَنْسِم, (S, M, O, K,) or of the
خُفّ, (AHei, TA,) [the former app. here used, as it is said be in
other cases, in the same sense as the latter, meaning the foot,] of the
camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:)
and, (M, K,) in a human being, (M,)
الأَظَلُّ signifies
بَطْنُ
الإِِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right
explanation; but it is said that
أَظَلُّ
الإِِنْسَانِ signifies
بُطُونُ
أَصَابِعِهِ, which means the portion, of what is next to the fore
part [of the bottom] of the foot, from the root of the great toe
to the root of the little toe, of the human being: (M:) the pl. is
ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the
pl. of an epithet: (M:) or
الظُّلُّ
فِى
الإِِنْسَانِ means the roots, or bases, (أُصُول)
of what are termed
بُطُونُ
الأَصَابِعِ, next to the fore part [of the bottom]
of the foot. (Ibn-'Abbád, O.) Hence the prov.,
إِِنْ
يَدْمَ
أَظَلُّكَ
فَقَدْ
نَقِبَ
خُفِّى [If the fore part of the sole of thy foot be bleeding, the
sole of my foot has become worn through, in holes: see
نَقِبَ]: said to the complainer to him who is in a worse condition
than he. (AHei, TA.)
مظلّ
ذ [app.
مَظِلٌّ, being from
ظَلَّ of which the aor. is
يَظِلُّ; A place of shade, or of continual shade]. One
says,
هٰذَا
مُنَاخِى
وَمَحَلِّى
وَبَيْتِى
وَمظلِّى [This is my nightly resting-place for the camels, and my
place of abode, and my tent, and my place of shade, or of continual shade].
(TA.)
مُظِلٌّ A thing having shade; by means of which one shades himself;
as also ↓
مُظَلِّلٌ . (Msb.) And [A cloudy day;] a day having
clouds: or having continual shade. (TA.)
مِظَلَّةٌ (T, S, M, Msb, K) and
مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the
م as an instrumental noun, (Msb,) [and the latter with fet-h as a
noun of place,] A large tent of [goats'] hair; (S, O, Msb;)
more ample than the
خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of
the Arabs of the desert, the largest of the tents of [goats']
hair; next after which is the
وَسُوط; and then, the
خِبَآء, which is the smallest of the tents of [goats'] hair; so says
AZ: but Aboo-Málik says that the
مظلّة and the
خبآء are small and large: IAar says that the
خَيْمَة is of poles roofed with [the panic grass called]
ثَمَام, and is not of cloths; but the
مظلّة is of cloths: (T:) or it is of the tents called
أَخْبِيَة; (M;) such as is large, of the
أَخْبِيَة; (K;) and it is said to be only of cloths; and it is
large, having a
رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth
(شُقَّة),
and of two such pieces, and of three; and sometimes it has a
كِفَآء, which is its hinder part: or, accord. to Th, it is
peculiarly of [goats'] hair: (M:) see also
ظُلَّةٌ, and
ظُلْظُلٌ: the pl. is
مَظَالُّ; (M, Msb;) and
مَظَالِ or
مَظَالِى occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áďdh El-Hudhalee,
for
مَظَالِّ; the [latter]
ل being either elided, or changed into
ى. (M.)
عِلَّةٌ
مَا
عِلَّةُ
أَوْتَادٍ
وَأَخِلَّةٍ
وَعَمَدِ
المِظَلَّةِ
اُبْرُزُوا
لِصِهْرِكُمْ ↓
ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of
pins for fastening together the edges of the pieces of the tent-cloth, and of
the poles of the large tent? go ye forth: he who has married among you has a
tent for shade from the sun:] is a prov., and was said by a girl who had
been married to a man, and whose family delayed to conduct her to her husband,
urging in excuse that they had not the apparatus of the tent: she said this to
urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is
applied in attributing untruth to pretexts. (Meyd.) ― -b2- Hence, as being
likened thereto, (assumed tropical:) A booth, or shed, made of
palm-sticks, and covered with [the panic grass called]
ثُمَام. (Msb.) ― -b3- And The thing [i. e. umbrella]
by means of which kings are shaded on the occasion of their riding; called
in Pers.
چَتْر. (TA.)
عَرْشٌ
مُظَلَّلٌ [A booth, or shed, shaded over] is from
الظِّلُّ. (S.)
مُظَلِّلٌ : see
مُظِلٌّ.
مُسْتَظِلٌّ Blood that is in the
جَوْف [or belly, or interior of the belly, or the
chest]. (T, O.) ― -b2- And [Az says,] I heard a man of the tribe of Teiyi
apply the term
المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA
المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of
the two fetlock-joints of the camel, than which there is in the flesh of the
camel none thinner, nor any softer, but there is in it no grease. (T.)
Credit:
Lane
Lexicon