ظل

. See form 4.

'Antarah says: [apparently meaning: and I pass the night in hunger, and I pass the day in it, so that I may reach plentiful eating by it]

, where أَظَلُّهُ stands for أَظَلُّ عَلَيْهِ.

First person ظَلِلْتُ. [And accord. to SM ظَلَلْتُ also, for he says that] the verb belongs to the class of مَنَعَ as well as to the class of تَعِبَ; and ظَلْتُ is likened to لَسْتُ, formed by rejecting the former ل in ظَلِلْتُ; and ظِلْتُ, which is also originally ظَلِلْتُ, formed by transferring to the ظ the vowel of the rejected ل, irregularly; the latter of the dialect of the people of El-Hijáz.

Muḍāriʿ يَظَلُّ; imperative اِظْلَلْ and ظَلْ. [It is implied in the M under قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the muḍāriʿ is also يَظِلُّ, but this needs confirmation, which I have not found anywhere.] Maṣdar ظُلُولٌ, ظَلٌّ and ظِلٌّ (thus also in a copy of the M; [but I think this doubtful]).

Accord. to Lth, or Kh (that is, the author of the ‘Eyn), it is said only of a thing done in the day or daytime, just as بَاتَ, is said only of a thing done in the night.

Esh-Shiháb: it is an incomplete [i.e. a non-attributive] verb, relating to a time in which there is shade from the sun, from morning to evening, or from sunrise to sunset.

Accord. to some, ظَلَّ لَيْلَهُ occurs in poetry; but it is said that in that case the verb has the meaning that follows.

[He made it give shade over him, or it.] Maṣdar تَظْلِيلٌ.

In the Kur 7:160, and the like is said in 2:54.

See also form 4.

On the authority of Ibn-'Abbád.

Said of a day: it was, or became, shady, or a day having shade; or it was a day having clouds, or other [causes of shade]; or it was continually shady.

ظَلَّ is used in the same sense.

The same is said of things other than trees.

Said of a building, a mountain, or a cloud.

See the paragraph that follows.

This pronunciation is on the authority of IAar, in the T and K in art. ظلى.

It is like تَظَنَّيْتُ from الظَّنُّ.

Or this means he inclined to the shade and sat in it.

بِهِ is used likewise, and both are the same as تَظَلَّلَ, تظلّل being quasi-passive of ظَلَّلَهُ.

On the authority of Ibn-'Abbád.

Properly, shade; that is, the light of the sun without the rays. Where there is no light, the word is ظُلْمَةٌ, not ظِلٌّ, which is the opposite of ضِحٌّ. Or it is the same as فَىْءٌ, as some say; or so the common people say.

Or the former is shade in the morning and the latter in the evening. Accord. to IKt, the former is in the morning and in the evening, while the latter is only after the sun declines from the meridian. ISk says 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 and the like is in the morning, and the فَىْء in the evening.

Ru-beh says that any place, or any thing, on which the sun has been and which it has left is called ظِلٌّ and فَىْءٌ, but a thing or place on which the sun has not been is called ظِلٌّ only; and from this it is said that the sun supersedes the ظِلّ, and the فَىْء supersedes the sun.

AHeyth says that the ظِلّ is anything the sun has not come upon; the term فَىْء is applied only after the sun declines, the فَىْء being eastwards and the ظِلّ westwards; and the ظِلّ is called ظِلّ from the beginning of the day until the sun declines, after which it is called فَىْء until the night.

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.

In a verse of Aboo-Sakhr El-Hudhalee, ظِلٌّ is made feminine as meaning مَنِيَّة [i.e. death].

The plural of multitude is ظِلَالٌ and ظُلُولٌ; the plural of paucity, أَظْلَالٌ.

A rájiz says: [As though your face were a shade of a stone]

. This is said to mean hardness of face and shamelessness; or blackness of face; for the Arabs say that nothing is more dense in shade than a stone.

Said of the dead.

Meaning swiftly, as a wolf goes.

Said of camels or other beasts when it is midday in summer and they have no shadow [but what is beneath them].

A rájiz says: [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]

.

That is, a thing he will not overtake; for, as a poet says, the shadow that goes with you cannot be overtaken by following it.

Meaning that he walks with a proud and self-conceited gait.

So in the T, S and O; but the correct form is said to be أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ or لَأَتْرُكَنَّهُ. Each, however, appears right, and the first agrees better with the explanations that follow.

A proverb, applied to the man who habitually takes fright and flees; for the gazelle, when it takes fright and flees from a thing, never returns to it. By the ظِلّ is meant the covert in which it shades and shelters itself in the violence of the heat; then the hunter comes to it and rouses it, and it will not return there. One says تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade. It is applied to one 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.

[For ثَقِيلُ الظِّلِّ as applied to a man, see the explanation 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 his person.]

In the phrase وَلَا ٱلظِّلُّ وَلَا ٱلْحَرُورُ in the Kur 35:20, Th says that accord. to some الظِّلُّ means Paradise and الحَرُورُ the fire of Hell; but he adds that in his own view الظِّلُّ is the ظِلّ itself [i.e. shade], and الحَرُورُ is the حَرّ itself [i.e. heat]. [See also حَرُورٌ.]

Er-Rāghib says that ظِلٌّ is sometimes assigned to anything, whether approved, as in the phrase just mentioned, or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ in the Kur 56:42 [meaning and shade of smoke, or black smoke].

That is, ظِلَالُ الجَنَّةِ. In some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake, [though this requires consideration, for] El-'Abbás Ibn-'Abd-El-Muttalib says: [Before it you were good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the private parts]

; that is, before your descent to the earth (to which the pronoun in قبلها refers), you were good in the loins of Adam when he was in Paradise.

A tradition, meaning that fighting against unbelievers is a way of attaining Paradise.

[See art. لعب.] One says مُلَاعِبَا ظِلِّهِمَا and مُلَاعِبَاتُ ظِلِّهِنَّ, but when they are made indeterminate one says مُلَاعِبَاتُ أَظْلَالِهِنَّ. [But in the TA in art. لعب it is said that both nouns are dualized and pluralized, because the appellation becomes determinate.]

The same as إِقَامَةٌ [continuance, residence, abode, etc.].

A thing that covers, or protects, [or shades,] one overhead.

Accord. to Lth, the same as مَظَلَّةٌ or مِظَلَّةٌ, meaning a thing that shades one from the sun; see an example under مِظَلَّةٌ: a covering.

And the same as بُرْطُلَّةٌ, this last word correctly meaning a مِظَلَّة for the summer. See art. برطل.

And a thing by which one is protected from the cold and the heat; anything that protects and shades one, such as a building, a mountain, or a cloud.

The first part of a cloud, or of clouds, that gives shade. Er-Rāghib: mostly said of what is deemed unwholesome and is disliked; from which comes the use of the word in the Kur 7:170.

And what shades one, of trees; or anything that forms a covering over one, or shades one; and [particularly] a thing like the صُفَّة, by which one protects himself from the heat and the cold.

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 upon the wall of the neighbour opposite.

Plural ظُلَلٌ and ظِلَالٌ. [See also ظَلَالٌ.]

One also says ظِلَالَةُ الظِّلِّ.

The hot wind is سَمُوم. Or it means an overshadowing cloud, beneath which they gathered together, seeking protection from the heat that came upon them, whereupon it covered them and they perished beneath it. Or, accord. to some, it is the same as عَذَابُ يَوْمِ الصُّفَّةِ; see art. صف.

In the Kur 39:18. Hell consists of stages, one beneath another.

Seditions, or conflicts and factions, are mentioned in a tradition as being like ظُلَل, by which mountains and clouds are meant; and El-Kumeyt likens the waves of the sea to ظُلَل.

And the plural ظُلَلٌ is used as meaning the chambers of a prison.

See also ظَلَّةٌ.

The same as ظِلَالٌ, apparently a plural of ظَلِيلٌ, as طِلَّةٌ is of طَلِيلٌ.

Water that is beneath a tree, or beneath trees, on which the sun does not come.

[See also ضَلَلٌ.]

Like سَحَابٌ [so accord. to the K, but in my copies of the S, ظِلَال]: a thing that shades one, such as a cloud and the like. [See also ظُلَّةٌ.]

Plural of ظِلٌّ.

A place having shade, or having constant shade.

Or extensive shade; or here the second word denotes intensiveness [meaning dense], being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ.

Er-Rāghib says that ظِلًّا ظَلِيلًا in the Kur 4:60 is an allusion to ease and pleasantness of life.

Uheyhah Ibn-El-Juláh, describing palm-trees, says:

The final character of the first line and the initial character of the second are unclear. [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 under حَقٌّ)], the maṣdar being put in the place of the noun.

In the Kur 77:31.

With fet-h: the noun from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [explained above under form 2; apparently meaning either the making to give shade, like the maṣdar تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ].

See ظُلَّةٌ.

A place in which a little water collects and stagnates in a water-course and the like; or a place in which water collects and stagnates in the lower part of the torrent of a valley; or the like of an excavated hollow inside a water-course, such that the water stops and remains in it. Plural ظَلَائِلُ.

And a meadow abounding with collections of trees, or with dense and tangled trees; plural as above.

A thing which a man makes for himself, of trees, or of a garment or piece of cloth, to protect himself from the heat of the sun; a vulgar word.

The same as سُعْنٌ, that is, a مِظَلَّة [or, as explained in the L, in art. سعن, a ظُلَّة, or a thing like the ظُلَّة, which is made upon the flat house-tops to guard against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. [Accord. to the O and K, the same as سُفُنٌ, which is clearly a mistranscription.]

The Arabs say this.

[More, and most, dense in shade.]

[Apparently مَظِلٌّ, from ظَلَّ, whose muḍāriʿ is يَظِلُّ: a place of shade, or of continual shade.]

A thing having shade, by means of which one shades himself; and مُظَلِّلٌ likewise.

And a cloudy day, a day having clouds; or having continual shade.

Also مَظَلَّةٌ: the first with kesr to the م, as an instrumental noun, [and the second with fet-h as a noun of place.]

A large tent of goats' hair, more ample than the خِبَآء; so says El-Fárábee.

One of the kinds of tents of the Arabs of the desert, the largest of the tents of goats' hair; next after it 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, while the مظلّة is of cloths.

Or it is of the tents called أَخْبِيَة, such as is large, of the أَخْبِيَة; and it is said to be only of cloths. It is large, having a رِوَاق; but sometimes it is of one oblong piece of cloth, 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. See also ظُلَّةٌ and ظُلْظُلٌ.

The plural is مَظَالُّ and مَظَالِ; or مَظَالِى occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee for مَظَالِّ, the second ل being either dropped or changed into ى.

A proverb, said by a girl who had been married to a man and whose family delayed conducting her to her husband, giving as an excuse that they did not have the apparatus of the tent; she said this to urge them and to put a stop to their excuse. The proverb is applied in attributing untruth to pretexts.

[A booth, or shed, shaded over]; it is from الظِّلُّ.

See مُظِلٌّ.

Blood that is in the جَوْف [the belly, or the interior of the belly, or the chest].