Edward William Lane, An Arabic-English Lexicon, ظ

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ظِلٌّ ذ 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 ا@لظِّلُّ وَلَا ا@لْحَرُورُ, (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 ا@للّٰهِ 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 mistranscription 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.)