ذعر

1 ذَعَرَهُ, aor. ـَ inf. n. ذَعْرٌ; (S, A, Msb, K;) and ↓ اذعرهُ, (TA,) inf. n. إِذْعَارٌ; (K;) He frightened him; made him afraid. (S, A, Mgh, Msb, K, TA.) Hence, قُمْ فَأْتِ القَوْمَ وَلَا تَذْعَرْهُمْ عَلَىَّ Arise thou, and go to the people, meaning Kureysh, but do not make them to be frightened at me; i. e. do not acquaint them with thyself, but go clandestinely, lest they take fright at thee: said to Hodheyfeh, on the night of the Ahzáb [on the occasion of the war of the Moat]: so in a trad.: and in another trad. is mentioned the fol lowing saying of 'Omar, to some men contending together in throwing colocynths: كَذٰلِكَ لَا تَذْعَرُوا عَلَيْنَا, meaning, Let that suffice you: make not our camels to be frightened at us. (TA.) b2: ذُعِرَ, (S, K,) inf. n. ذَعْرٌ; (TA;) and ↓ انذعر; (TA;) [and app. ↓ تذعّر; of which see the act. part. n., below;] He became frightened, or afraid. (S, K, TA.) [You say, ذُعِرَ مِنْهُ He was frightened at him, or it.]4 أَذْعَرَ see above, first sentence.5 تَذَعَّرَand 7: see 1.

ذُعْرٌ Fright. (S, * Mgh, Msb, * K.) ذَعَرٌ A state of stupefaction, (K,) by reason of shame, or pudency. (TA.) ذَعِرٌ, a possessive epithet, (T, TA,) or ↓ ذُعَرٌ, (K,) A thing feared; a frightful thing. (T, K.) b2: See also مَذْعُورٌ.

ذُعَرٌ: see ذَعِرٌ ذَعْرَةٌ A fright. (TA.) ذُعَرَةٌ [an intensive epithet, Very fearful. b2: And hence,] A certain bird, (K,) a small bird, (T,) found in trees, always wagging its tail, (T, K,) never seen otherwise than frightened. (T, TA.) سَنَةٌ ذُعْرِيَّةٌ A severe year. (A, K.) ذَعُورٌ: see مَذْعُورٌ. b2: Also, [without ة,] A woman who becomes frightened at a thing that induces suspicion, or evil opinion, (S, A, Msb, K,) and at foul language. (K, TA: or, accord. to the CK and a MS. copy of the K, “foul language ” is a distinct signification of the word.) A poet says, تَنُولَ بِمَعْرُفِ الحَدِيثِ وَ إِنْ تُرِدْ سِوَى ذَاكَ تُذْعَرْ مِنْكَ وَهْىَ ذَعُورُ [She will give thee kind discourse; but if thou desire other than that, she will be frightened at thee; for she is one who is frightened at a thing inducing suspicion &c.]. (TA.) b3: Also A she-camel which, when her udder is touched, takes fright, and will not yield her milk. (So accord. to two copies of the S. [Expl. by إِذَا مُسَّ ضَرعُهَاغَارَّتْ; and so in some copies of the K and accord. to the TA: in a copy of the A, عَارَتْ, which has a similar meaning: in some 'copies of the K, غَارَتْ, without teshdeed, i. e., is jealous.]) مُذْعَرَةٌ: see the next paragraph.

مَذْعُورٌ Frightened; or that becomes frightened; (S, A, K;) as also ↓ ذَعِرٌ (A) and ↓ ذَعُورٌ (K) and ↓ مُنْذَعِرٌ, (M, TA,) or ↓ مُتَذَعِّرٌ. (K.) b2: مَذْعُورَةٌ, and ↓ مُذْعَرَةٌ, (K, TA,) or ↓ مُذَعَّرَةٌ, (so in the CK, and a MS. copy of the K,) A mad she-camel. (K.) مُذَعَّرَةٌ: see the next preceding paragraph.

مُتَذَعِّرٌ: see the next preceding paragraph.

مُنْذَعِرٌ: see the next preceding paragraph.

حذر

1 حَذِرَ, aor. ـَ inf. n. حَذَرٌ; and ↓ احتذر; (Msb, K;) He was cautious, wary, or vigilant; was on his guard; took care; (K, TA;) was in a state of preparation; (Msb;) was in fear; feared. (TA.) [You say, حَذِرَ مِنْ أَمْرٍ and ↓ احتذر مِنْهُ He was cautious, &c., of a thing, or an event. And حَذِرَ عَلَيْهِ مِنْ كَذَا and ↓ احتذر He was cautious, &c., for him, of such a thing. and both verbs are also trans.: for you say,] حَذِرَهُ, (S, A, Msb,) aor. and inf. n. as above; (S;) and ↓ احتذرهُ, (TA,) and ↓ حاذرهُ; (A;) He was cautious of it; guarded, or was on his guard, against it; (S, A;) prepared, prepared himself, or was in a state of preparation, against it; (TA;) feared it. (Msb, TA.) [And حَذِرَ

أَنْ يَفْعَلَهُ and ↓ احتذر He was cautious of doing it; or he feared doing it.] And حُذِرَ الشَّىْءُ فَحَذِرَهُ The thing was an object of fear, and so he feared it. (Msb.) And حُذِرَ المَوْتِ [Death was an object of fear]: and المَوْتَ ↓ حاذر [He feared death]. (A.) 2 تَحْذِيرٌ [The cautioning another; putting him on his guard; making him to be cautious or wary or vigilant, to be on his guard, to take care, or to be in a state of preparation;] the making to fear, or be in fear. (S, TA.) [You say, حذّرهُ مِنْ أَمْرٍ He cautioned him against a thing. and the verb is also doubly trans.: you say,] حذّرهُ الأَمْرَ [He cautioned him against, or made him to fear, the thing, or event]. (TA.) And أَحَذِّرُكَهُ [I caution thee against him, or it]. (K.) And it is said in the Kur [iii. 27 and 28], يُحَذِّرُكُمُ اللّٰهُ نَفْسَهُ God maketh you to fear Himself. (TA.) 3 حَاذَرَا, (TK,) inf. n. مُحَاذَرَةٌ (S, K) and حِذَارٌ, (S,) They two were cautious, or in fear, each of the other; were on their guard, or in a state of preparation, each against the other. (TK.) حِذَارٌ is syn. with مُحَاذَرَةٌ, (S,) and مُحَاذَرَةٌ is between two. (K.) b2: See also 1, in two places.8 إِحْتَذَرَ see 1, in five places.11 احدارّ He was angry, (K,) and prepared himself to do mischief, (TA,) and drew himself together (تَقَبَّضَ): so in some copies of the K and in other lexicons: or became enraged (تَغَيَّظَ): so in other copies of the K. (TA.) حِذْرٌ: see what next follows, in two places.

حَذَرٌ and ↓ حِذْرٌ, (S, A, Msb, K,) the former an inf. n., (S, Msb,) and the latter a simple subst., (Msb,) Caution, wariness, vigilance, guard, or care; (S, A, K;) as also ↓ مَحْذُورَةٌ; (K;) or a state of preparation; (Msb;) or fear; (Mgh, * TA;) and so ↓ مَحْذُورَةٌ: (S, Msb, K:) [pl. أَحْذَارٌ.] You say, ↓ أَخَذَ حِذْرَهُ He took care; was cautious, or vigilant. (Bd in iv. 73 and 103.) And هُوَ ابْنُ أَحْذَارٍ (tropical:) He is a son [i. e. a person] of resolution, or determination, and caution, or wariness. (S, K.) And حَذَرَكَ زَيْدًا: see حَذَارِ. b2: أَبُو حَذَرٍ The male chameleon: (K:) because of its frequent changes. (TA.) حَذُرٌ, and its pl.: see what next follows.

حَذِرٌ (S, A, Msb, K) and ↓ حَذُرٌ (S, A, K) Cautious; wary; vigilant; on his guard; careful; (S;) or in a state of preparation; (Msb;) as also ↓ حَاذِرٌ; (S, A, Msb;) and fearful: (S:) or very cautious or wary or vigilant or careful; as also ↓ حَاذُورَةٌ (K) and ↓ حِذْرِيَانٌ: (A, K:) or this last signifies very fearful and cautious &c.: (S:) pl. of the first حَذِرُونَ and حَذَارَى. (S, K.) Sb cites, as an ex. of حَذِرٌ used transitively, حَذِرٌ أُمُورًا لَا تُخَافُ وَ آمِنٌ مَا لَيْسَ مُنْجِيهِ مِنَ الأَقْدَارِ [Cautious, or very cautious, of things not to be feared, and trusting in that which will not save him from the decrees of destiny]: but this is extr.; for an epithet of the measure فَعِلٌ is not [regularly] trans., so as to govern an objective complement. (S, TA.) In the Kur xxvi. 56, some read ↓ حَاذِرُونَ; and some, حَذِرُونَ and ↓ حَذُرُونَ: حاذرون signifying in a state of preparation; (Zj, S;) or fully equipped with arms: (Sh:) and حذرون, in a state of fear; (S;) or in a state of preparation; (TA;) or in a state of preparation with the accoutrements of war; (Ibn-Mes'ood;) or cautious, or vigilant. (Zj.) حِذْرِيَةٌ A rugged piece of ground: (S, K:) or the top of a mountain, when it is hard and rugged, but level: (Aboo-Kheyreh:) and rough ground: (TA:) and a rugged [hill such as is termed]

أَكَمَة; as also ↓ حِذْرِيَآءُ: (K:) pl. حَذَارَى and حَذَارٍ. (S.) A2: Also The عِفْرِيَة [or feathers of the back of the neck] of a cock: (S, K:) pl. as above. (K) حِذْرِيَآءُ: see what next precedes.

حِذْرِيَانٌ: see حَذِرٌ.

الحُذُرَّى, [like البُذُرَّى,] What is false, vain, or ineffectual; syn. البَاطِلُ. (K.) حَذَارِ [an imperative verbal noun] meaning Beware; be cautious, wary, or on thy guard; or take care. (S, A, K.) The poet (Abu-n-Nejm, TA) says, حَذَارِ مِنْ أَرْمَاحِنَا حَذَارِ Beware of our spears: beware. (S, A.) and you say, سُمِعَتْ حَذَارِ فِى عَسْكَرِهِمْ [The cry “ Beware ” was heard in their army]. (TA.) When the word is repeated, the second is sometimes with tenween: (K:) but this is only in poetry, when required by the metre, as in the following verse, cited by Lh: حَذَارِ حَذَارٍ مِنْ فَوَارِسِ دَارِمٍ

أَبَا خَالِدٍ مِنْ قَبْلِ أَنْ تَتَنَدَّمَا [Beware, beware of the horsemen of Dárim, O Aboo-Khálid, before that thou repent]. (TA.) You say also, حَذَارِكَ, [with the ك of allocution,] meaning Beware thou. (Lh, TA.) And when you caution a person [against another], ↓ حَذَرَكَ زَيْدًا [Beware thou of Zeyd]; (K, * TA;) and حَذَارَيْكَ زَيْدًا, (K,) which latter means Beware thou, and beware thou again, of Zeyd: both then [also] being verbal nouns. (TA.) حَذِيرٌ [A cautioner]. You say, أَنَا حَذِيرُكَ مِنْهُ i. e. مُحَذِّرُكَ [I am thy cautioner against him, or it]; (TA;) or أُحَذِّرُكَهُ [I caution thee against him, or it]: (K:) known to As as heard only from Lth. (TA.) [See also what next follows.]

حُذَارِيَاتٌ Persons who make others to fear: (K:) or rather, as others than F explain it, مُنْذِرُونَ [cautioners, or warners, &c.]. (TA.) حَاذِرٌ and حَاذِرُونَ: see حَذِرٌ.

حَاذُورَةٌ: see حَذِرٌ.

أَحْذَرُ [More, and most, cautious, wary, vigilant, careful, or fearful]. You say, أَحْذَرُ مِنَ الغُرَابِ More fearful [or cautious, &c.] than the raven: a prov. (Mgh.) مَحْذُورٌ A thing that is feared. (Msb.) One says, وَقَاكَ اللّٰهُ كُلَّ مَحْذُورٍ [May God preserve thee from everything that is feared]. (A.) مَحْذُورَةٌ A calamity that is feared, or regarded with caution: (K:) or a troop of horse making a hostile attack, or incursion, upon a people: or i. q. صَيْحَةٌ [app. as meaning a hostile attack, or incursion, when it comes upon a tribe suddenly, or unexpectedly; or it may here mean a punishment, or chastisement; or a crying-out, which is the primary signification]: (A:) and war. (K.) b2: See also حَذَرٌ, in two places.

صوت

1 صَاتَ, aor. ـُ (S, M, O, K) and يَصَاتُ, (M, O, K,) inf. n. صَوْتٌ, (S, M,) said of a thing (S, O) [and of a man and of any animal]; and ↓ صوّت, (S, M, O, K,) inf. n. تَصْوِيتٌ, said of a man (S) [and of any animal &c.]; and ↓ اصاب; (M, K;) It sounded; it, or he, made, produced, emitted, sent forth, or uttered, a sound, noise, voice, or cry; (PS and KL in explanation of the first, and MA and KL in explanation of the second;) he raised his voice, voiced, called or called out, cried or cried out, shouted, clamoured, exclaimed, or vociferated: (M, K:) صَوْتٌ signifies also the making lamentation: (KL:) and بِهِ ↓ صوّت, (M, TA,) inf. n. as above, (TA,) he called, hailed, or summoned, him; called out, cried out, or shouted, to him. (M, * TA.) It is said in a trad., كَانُوا يَكْرَهُونَ الصَّوْتَ عِنْدَ القِتَالِ [They used to dislike blustering on the occasion of combat, or fight]: meaning one's calling to another, or doing a deed to be mentioned in after times, and shouting, and making oneself known in a boasting and self-conceited manner. (TA.) [See also صَوْتٌ below.]2 صَوَّتَ see above, in two places: A2: and see also 4, likewise in two places.4 أَصْوَتَ see 1. b2: اصات signifies also He became possessed of صِيت [or fame, &c.; i. e. he became famous]. (O.) A2: [It is also trans.; as in the phrase] اصات القَوْسَ He made the bow to sound [or twang]: (M, TA:) [and so is ↓ صوّت; as in the phrase] صوّت العِلْكَ [He caused the kind of resin called عِلْك to make a sound, or sounds]. (K voce أَنْقَضَ.) b2: [And it is trans. by means af بِ; as in the phrase] اصات بِالرَّجُلِ [and in like manner ↓ صوّت (see جَرَّسَ)] He rendered the man notorious by a thing that he did not desire. (Ibn-Buzurj, TA.) 7 انصات بِهِ الزَّمَانُ [The age resounded with the mention of him; meaning] he became famous, or celebrated. (K.) b2: And انصات He answered, and came, (S, O, K,) being called: of the measure اِنْفَعَلَ from الصَّوْتُ. (S, O.) b3: And He became straight in stature after having been bent; (S, O, K;) as though his youthful vigour returned to him; (S, O; [in one of my copies of the former of which, and in the TA, اِقْتَبَلَ شَبَابُهُ is put for أَقْبَلَ شبابه; or the right explanation is, as though he conformed with a prayer that his youthful vigour might be restored to him; for] it is said, by a poet, of Nasr Ibn-Duhmán, after he had lived a hundred and ninety years, (S, O,) when, in answer to a prayer of his people, his youthful vigour returned to him and his hair became again black. (O.) b4: Also He went away hiding himself. (K.) صَاتٌ: see صِيتٌ: b2: and see also صَيِّتٌ, in two places.

صَوْتٌ [an inf. n. (see 1): and also a simple subst., signifying] A sound, (M, MA, TA, PS,) a noise, a voice, a cry, a shout, an exclamation, or a vociferation; (MA, PS;) of a human being and of other things: (ISk, TA:) conventionally, the sound of speech: (Msb:) [also a tone, considered with regard to the degree of elevation or depression of the voice:] and any sort of singing: (M, TA:) [and an air, or a song:] and it is used to signify a clamour, or confused noise, or mixture of sounds, (S,) and a cry for aid or succour: (S, M:) the pl. is أَصْوَاتٌ: (M, Msb, TA:) it is masc.: (S, * M, Msb, TA:) in the following verse, (S, M, Msb,) of Ruweyshid Ibn-Ketheer (S, M) Et-Tá-ee, (S,) يَا أَيُّهَا الرَّاكِبُ المُزْجِى مَطِيَّتَهُ سَايِلْ بَنِى أَسَدٍ مَا هٰذِهِ الصَّوْتُ [O thou, the rider urging on his beast, ask the sons of Asad what is this clamour?], (S, M, Msb,) the poet has made الصوت fem. because meaning thereby. الضَّوْضَآء and الجَلَبَة and الاِسْتِغَاثَة, (S,) or he has made it fem. as meaning الصَّيْحَة, (M, Msb,) or الاِسْتِغَاثَة: (M:) the like is often done by the Arabs, when two words, masc. and fem., are syn.: thus they say, أَقْبَلَتِ العِشَآءُ, meaning العَشِيَّةُ; and هٰذَا العَشِيَّةُ, meaning العِشَآءُ: (Msb:) but the making a masc. n. fem. for this reason is bad; though the reverse is held to be allowable. (M.) The Arabs say, أَسْمَعُ صَوْتًا وَأَرَى فَوْتًا, meaning I hear a sound, or voice, but I see not a deed. (TA.) بِصَوْتِكَ in the Kur xvii. 66 is said to mean With the sounds of [thy] singing, and musical pipes. (M, TA.) b2: اِسْمُ صَوْتٍ is a term applied to A noun significant of a sound: nouns of this kind being of two classes; namely, nouns applied to the purpose of addressing irrational beings, or what are virtually in the predicament of irrational beings, as young infants; and onomatopœias, or nouns imitative of sounds: the former class consists of two descriptions of words; namely, ejaculations used for the purpose of chiding, as هَلَا (to horses) and عَدَسْ (to mules) and كِخْ كِخْ (to a young infant); and ejaculations used for the purpose of calling, as جِىْء (to camels) and تُشَأْ (to an ass): of the other class are غَاقِ (imitative of the cry of the crow) and طَقْ (imitative of the sound produced by the falling of stones) and قبْ (imitative of the sound produced by the fall of a sword) &c.: nouns significant of sounds are generally indecl., because they resemble certain particles in neither governing nor being governed; but some of them are occasionally decl. [like other nouns]. (ElAshmoonee's Expos. of the Alfeeyeh of Ibn-Málik, section اسماء الافعال والاصوات.) b3: See also the next paragraph, in four places.

صِيتٌ (S, M, A, Msb, K) and ↓ صَوْتٌ (S, M, A, K) and ↓ صَاتٌ (M, K) and ↓ صِيتَةٌ (K) Fame, report, repute, or reputation, whether good or evil: (TA:) or good fame, good report, good repute or reputation, (S, M, Msb, K,) that spreads (S) among the people; (S, Msb;) so some say; (TA;) not evil: (S:) [they may often be well rendered renown:] صِيتٌ is originally صِوْتٌ; the و being changed into ى on account of the kesreh preceding it: it seems as though they made it to be of the measure فِعْلٌ to distinguish between the صَوْت that is heard and the fame &c. that is known: but sometimes they said, فِى ↓ اِنْتَشَرَ صَوْتُهُ النَّاسِ in the sense of صِيتُهُ [i. e. His fame &c., or good fame &c., spread among the people]: (S, TA:) and فِى النَّاسِ ↓ لَهُ صَوْتٌ and صِيتٌ [He has fame &c., or good fame &c., among the people]: and ذَهَبَ صِيتُهُ فِيهِمْ [His fame &c., or good fame &c., went among them]. (A.) It is said in a trad., مَا مِنْ عَبْدٍ إِلَّا لَهُ صِيتٌ فِى السَّمَآءِ, meaning [There is no servant of God, i. e. no man, but he has] a report by which he is known [in Heaven]; and it may be in respect of good and evil. (TA.) And in another trad., فَصْلُ مَا بَيْنَ وَالدَّفٌ ↓ الحَلَالِ وَالحَرَامِ الصَّوْتُ [The distinction between the lawful (i. e. marriage) and the unlawful (i. e. fornication) is the report that is made in the case of the former, and the tambourine that is used in that case], meaning the publication of the marriage, and the going of the report thereof among the people. (TA.) A2: صِيتٌ also signifies A blacksmith's hammer. (K, * TA.) b2: And An artificer, or a handicraftsman; syn. صَانِعٌ: (K accord. to the TA:) or a goldsmith; syn. صَائِغٌ. (So in the CK and in my MS. copy of the K.) صِيتَةٌ: see the next preceding paragraph.

صَائِتٌ [Sounding; making, producing, emitting, sending forth, or uttering, a sound, noise, voice, or cry; (see its verb, صات;)] raising his voice, calling or calling out, crying or crying out, shouting, exclaiming, or vociferating; (S, Msb, TA;) as also ↓ صَيِّتٌ; the two words being like مَائِتٌ and مَيِّتٌ; the latter originally صَيْوِتٌ. (TA. [But see the next paragraph: and see also مِصْوَاتٌ.]) صَيِّتٌ, applied to a man, (S, M, A, Msb, K,) and ↓ صَاتٌ, so applied, (S, M, K,) and the latter likewise applied to an ass, (S,) both signify the same, (K,) Vehement, strong, or loud, of voice: (S, M, Msb:) ↓ رَجُلٌ صَاتٌ is like رَجُلٌ مَالٌ “ a man having much property,” and رَجُلٌ نَالٌ “ a man who gives much,” and كَبْشٌ صَافٌ [“ a ram having much wool ”], &c., all of these epithets being originally of the measure فَعِلٌ: (S:) or صَاتٌ may be of the measure فَاعِلٌ from which the medial radical has gone; or it may be [originally صَوِتٌ,] of the measure فَعِلٌ. (M.) One says also صَوْتٌ صَيِّتٌ [A vehement, strong, or loud, voice]. (A.) See also صَائِتٌ.

صَوَّاتٌ: see مِصْوَاتٌ.

مُصَوِّتٌ: see the next paragraph, in two places.

مِصْوَاتٌ One who raises his voice, calls or calls out, cries or cries out, shouts, clamours, exclaims, or vociferates; i. q. ↓ مُصَوِّتٌ: (K, TA:) [or, as also ↓ صَوَّاتٌ, often occurring, who does so much, or is in the habit of doing so; each being of a measure denoting intensiveness of the signification.] b2: [Hence,] one says, مَا بِالدَّارِ مِصْوَاتٌ, meaning There is not in the house any one (K, TA) that raises his voice, &c.: in some copies of the K ↓ مُصَوِّتٌ, which has the same meaning. (TA.) مُنْصَاتٌ Straight in stature. (S.)

ظل: ظلَّ: مكث، لبث، بقي، دام، استمر، ويقال: ظل واقفاً: لبث واقفاً وظل على حاله: عني بصحبته، لم يشخ ويطعن في السن ولم يأسن ويتعفن (بوشر).
ظلَل: معناها الأصلي أظلّ، فيأ، وجعله في الظلّ.
ويقال مجازاً: ظلَّلَته مَسَرَّتُه (عباد 1: 66) مثل ما نقول: ارتسم السرور على وجهه.
ظَلَّل: جعله في الظلّ، خصص له مكاناً فيه ظلّ (معجم البلاذري).
ظَلَّل ب: غطاه من أعلاه ففي المقري (1: 380): مَسارح للطيور مظلَّلة بالشباك (مِطِيرة بناء كبير مخصص لتربية الطيور).
أظلَّله: دنا منه، صار قريباً منه (لين، فليشر في تعليقه على المقري 1: 660، بريشت ص216 معجم مسلم) وقد تغير معنى هذا الفعل فصار يدل على شيء أو وقت قد حان حينه.
ففي رحلة ابن بطوطة (1: 22) مثلاً: أظلني بتونس عيد الفطر، أي اقبل عيد الفطر وأنا بتونس،. وفيها (1: 26): أظلنا عيد الأضحى في بعض تلك المراحل أي اقبل علينا عيد الأضحى في بعض تلك المراحل. وفي ملّر (ص12): أظلتنا بها ليلة شتائية أي كنا في ليلة ممطرة. وفي معجم مسلم: أظلهم رعب أي استولى عليهم رعب.
ظَلّ؟: يقول ريشاردسون (مراكش 2: 30) ذَلّ تعني مِظلّة ولعلها تصحيف مَظلّ (انظر مَظَلّ) وعند بوسيبه ظلّيلة وهي لفظة مراكشية تعني مِظلَّة.
ظِلّ: وجمع الجمع أظَاليل (ديوان الاخطل ص8 ورايت).
ظل الشمْس: مِزُولة، ساعة شمسية (الكالا).
ظُلَّة: مدخنة الموقد (فوك، الكالا).
ظِلّي: هو نوع من الزبيب في سلجماسة وقد سمي بذلك لأنه يجفف في الظل (البكري ص148).
ظِلاَلة: نوع من الأخبية للوقاية من الشمس مثل مظلَّة (ابن جبير ص178، 187).
الظِلالات عند الصوفية عبارة عن الأسماء الإلهية (محيط المحيط).
ظِلاِليّ: ترجمة كلمة السريانية طالما (باين سميث 1470).
مظّل: خيمة كبيرة فسطاط. ففي المعجم اللاتيني- العربي ( tentorium فسطاط ومَظَلّ).
ويطلق على هذا الاسم على خيمة السلطان. فعند ابن القوطية (ص40 ق): ولم يُؤذَّن بالظُهْر إلا وقد اجتمع على باب المظل ثلاثون ألف رأس.
وفي حيان (ص72 ق) وأمر الأمير عبد الله بإنزال العسكر وإقامة المظل فاتفق من سوء الطيرة أن المظل لما قام عمود (عموده) وشُدَّ باطنابه اندقَّ العمود فخر المظل ثم أهوى إلى عمود فامتلخه وتقدّم به إلى المظل فعمده فاستوى على ساقه. كما يطلق هذا الاسم على خيمة ولد السلطان ففي حيان (ص90 ق) في كلامه عن عاصفة واقتلعت مظل الولد أبان وقبةّ القائد أحمد (والمظل في هذا الخبر مرداف قبة).
مَظْلّ وجمعه مظلات: عرزال وهو سقيفة من أغصان الأشجار تحمي من الشمس (الكالا).
وفي المعجم اللاتيني العربي ذكرت هذه الكلمة مقابل الكلمة اللاتينية umbraculum ولهذه الكلمة معنيان أحدهما هو هذه السقيفة والثاني مظلّة.
مَظَلّ وجمعها مظلات: طابق دور (الكالا).
وهو يذكر لفظة مدل التي تعني عنده دائماً مَظَلّ وجمعها مظلات في المادة اللاتينية Madera tinada de وأرى من الصعب معرفة المراد من هذه الكلمة. غير أني حين رجعت إلى معجم نبريجا، حيث رتبت فيه الكلمات نفس الترتيب في معجم الكالا، وجدت فيه: tina de madera وهو يترجم هذه بالكلمة اللاتينية contignation ( أي طابق، دور) وقد ذكر في القسم اللاتيني - الأسباني أن معنى الكلمة هو دور وطابق. وهذا ما تدل عليه كلمة مَظْلْ.
مَظَلّ: مظلة شمسية (هوست ص153، هلو).
مَظَلّ وجمعها مظلات: نوع من القبعات تعتمر لتحمي لابسها من الشمس (فوك) وقبعة من القش (دوماس عادات ص38) وقال دوماس (حياة العرب ص67): وهي لا تلبس الا في حمارَّة القيظ، وهي عالية جداً وذات حاشية عريضة جداً، وترى في الصحراء خاصة وهي مغطاة بريش النعام (انظر المادة التالية) مِظلّة (بفتح الميم وكسرها): البيت الذي يذكره لين والذي ينتهي بكلمة المظلي موجود في ديوان الهذليين (ص196 البيت 71).
مَظَلَّة: مثل ظُلْة التي اشتقت منها الكلمة الأسبانية تولدا، تولدا (انظر معجم الأسبانية ص351): جنفاص يمد على ساحة الدار والشارع والمحفة والزورق ليمحيها من الشمس أو من المطر (مختارات من تاريخ العرب ص452، 580، ابن جبير ص63) وفي رحلة ابن بطوطة (4: 290): واجتمعت بتلك الخليج من السفن طائفة كبيرة لهم القلاع الملونة ومظلات الحرير.
وقد ترجمها المترجم بالمعنى المألوف وهو شمسية لكن قارن هذا بما جاء في (4: 271) وهو: ويظللّون على المركب بثياب الخ ثم ان في مخطوطة السيد جاينجوس مظلّلات بدل مظلات.
مظلَّة: ظُلَّة في أعلى السرير (بوشر).
مظلّة: قبعة من خوص النخيل (بليسييه ص152) وقبعة عريضة الحاشية جداً تصنع من خوص الدوم وهي شجرة المقل (اسبينا مجلة الشرق والجزائر 13: 145، كاريت جغرافية ص228، يراكس مجلة الشرق والجزائر 5: 215).
وعند البربر الخوص التي يلبسها الأوربيون (برجون).
مظلَّة: خيمة حيث كانت سفينة نوح (بوشر). عيد المظلة: عيد العرازيل عند اليهود (بوشر، دي ساسي طرائف 1: 93) وفي محيط المحيط: عيد المظال مُظلَّل: ما تعلوه الظُلَّة (ابن البيطار 4: 390).
مظلّل بالجلال: يعلوه الجلال (بوشر).
مُظَلّل وتجمع على مُظللات: انظرها في مادة مُظلَّة.
مُظلّل: مظلة شمسية، (ابن بطوطة 2: 421) وفي مخطوطة جاينجوس مظلات بدل مظلاّت في المطبوع من الرحلة).

ظل

1 ظَلَّ, aor. ـِ 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. ـَ (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. ـِ 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 “ Shifè,” 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. ـِ 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 تَظَلَّّ 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 meansظِلَالُ 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 إِلَى 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 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 إِضَافَة 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. إِقَامَةٌ [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 7:171: (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. [26:189], 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 [36:16], 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 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: 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 الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ 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 الإِنْسَانِ 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., إِنْ 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 [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-'Áïdh 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.)