هوي
: (ي (} الهَواءُ) ، بالمدِّ: (الجَوُّ) مَا بينَ السَّماءِ والأرْضِ؛ وأَنْشَدَ القالِي:
ويلمها من {هواءِ الجوِّ طالبة

خص

1 خَصَّهُ بِالشَّىْءِ, (S, K,) or بِكَذَا, (A, Msb,) aor. ـُ (Msb, TA,) inf. n. خَصٌّ (K) and خُصُوصٌ (S, Msb, K) and خَصُوصٌ (TA) and خَصُوصِيَّةٌ and خُصُوصِيَّةٌ, (S, Mgh, * Msb, K,) of which last two the former is the more chaste, (S, TA,) and is the form mentioned in the Fs and its Exposi tions, and the ى in it is said to be the relative ى, and the ى which is characteristic of an inf. n., whereas in the latter it is said to be a characteristic of intensiveness, but MF thinks that this requires consideration, because the ى is also said to be, and by some more commonly, without teshdeed, as in كَرَاهِيَةٌ and عَلَانِيَةٌ, (TA,) and خِصِّيصَى, (S, K,) like مِكِّيثَى, which is said to be the only other instance of this measure, (TA,) [but some others might be added, as دِلِّيلَى and فِخِّيرَى and قِتِّيتَى,] and خِصِّيصَآءُ, (IAar, Kr, K,) [like مِكِّيثَآءُ,] the former of which last two [each of which has an intensive signification] is the chaste, and com monly known, form, (TA,) and خُصِّيَّةٌ, or خِصِّيَّةٌ, or خَصِيَّةٌ, (accord. to different copies of the K,) written by Sgh with damm, (TA,) and تَخِصَّةٌ, (Ibn-' Abbád, K,) or, as some say, خَصُوصِيَّةٌ and خِصِّيَّةٌ [or خُصِّيَّةٌ or خَصِّيَّةٌ] are each a quasi-inf. n., as also خَاصَّةٌ, (TA,) He distinguished him particularly, peculiarly, or specially, i. e., above, or from, or exclusively of, others, by the thing, or by such a thing; he particularized him, or particularly or peculiarly or specially characterized him, thereby; syn. فَضَّلَهُ (A, K, TA) دُونَ غَيْرِهِ, and مَيَّزَهُ; (TA;) he appropriated, or assigned, [the thing or] such a thing, or made it to belong, to him alone, or in particular, or peculiarly, or specially, exclusively of others; (Msb;) and بِهِ ↓ اختصّهُ signifies the same; (S, A, Msb, K;) as also ↓ اخصّهُ, (A, [but for this I know not any other authority,]) and ↓ خصّصهُ; (A;) or this last has an intensive signification. (Msb.) You say, خَصَّهُ بِالُودِّ He distinguished him &c. by love, or affection; or favoured him in preference to another, or others, thereby. (K, TA.) As to the saying of Az, إِنِ امْرَأٌ خَصَّنِى عَمْدًا مَوَدَّتَهُ عَلَى التَّنَانِى لَعِنْدِى غَيْرُ مَكْفُورِ [If a man distinguish me above, or from, or exclusively of, others, purposely, by his love, or because of his love of me, notwithstanding distance of each from the other, it will not be disacknowledged with me,] the meaning is, خَصَّنِى بِمَوَدَّتِهِ; or it may be خَصَّنِى لِمَوَدَّتِهِ إِيَّاىَ [in the TA بِمَوَدَّتِهِ, which is evidently a mistranscription]; for, says ISd, we have not heard خَصَّهُ [or rather خَصَّ] doubly transitive. (TA.) And [hence]

خَصَّهُ بِكَذَا also signifies He gave him such a thing in large quantity, or abundantly. (TA.) [You say also, خَصَّهُ بِالذِّكْرِ He distinguished, &c., or singled out, him, or it, by mention: or he particularized, peculiarized, or specified, him, or it, thereby; he particularly, peculiarly, or specially, mentioned him, or it. And خَصَّهُ, alone, He pointed particularly, or peculiarly, to him, or it, in what he said; or he meant particularly, or peculiarly, him, or it. And خَصَّ مِنْهُ كَذَا He distinguished, particularized, peculiarized, or specified, thereof such a thing: and he distinguished therefrom such a thing; he particularly, peculiarly, or specially, excepted therefrom such a thing.] Youalso say, خَصَّهُ لِنَفْسِهِ (TA) and لِنَفْسِهِ ↓ اختصّهُ (T, A, TA) [He appropriated, or took, or chose, him, or it, particularly, or specially, to, or for, himself; as also خَصَّ بِهِ نَفْسَهُ and بِهِ نَفْسَهُ ↓ اختصّ]. And فُلَانًا ↓ هُوَ يَسْتَخِصُّ and يَسْتَخْلِصُهُ (A, TA) [He appropriates such a one purely to himself, exclusively of any partner; (see the latter verb;)] he chooses such a one for himself; he appropriates him to himself as his particular, or special, intimate; (TA in art. خلص;) both signify the same. (S and K in art. خلص.) [And ↓ اختصّهُ He treated him, or behaved towards him, with partiality; was partial towards him: a signification implied by the first explanation in this art.: and in this sense it is often used.]

A2: خَصَّ, aor. ـُ [contr. to general rule, by which it should be خَصِّ, for it is intrans., and of the measure فَعَلَ, accord. to the Msb,] inf. n. خُصُوصٌ, [and app. خَصُوصِيَّةٌ and خُصُوصِيَّةٌ, accord. to modern usage,] It was, or became, particular, peculiar, or special; restricted, or confined, to one or more of persons, places, or things; distinct, or distinguished, from others; not common, or general; contr. of عَمَّ; as also ↓ اختصّ: (Msb:) [each, also, followed by لَهُ, signifies He, or it, belonged, pertained, or appertained, to him, or it, particularly, peculiarly, specially, or exclusively; it so related to him, or it; it was, or became, peculiar to him, or it: see also the latter verb below.]

A3: خَصَّ, sec. Pers\. خَصِصْتَ, (in the CK خُصِصْتُ,) [inf. n., app., خَصَاصَةٌ and خَصَاصٌ and خَصَاصَآءُ,] (tropical:) He was, or became, poor; in a state of poverty; (Fr, Sgh, K;) as also ↓ اختصّ. (A, TA.) 2 خصّصهُ, inf. n. تَخْصِيصٌ, He made it, or rendered it, particular, peculiar, or special; distinct, or distinguished, from others; not common, or general; he individuated it; particularized it; distinguished it from the generality; singled it out; تَخْصِيصٌ being the contr. of تَعْمِيمٌ. (K. [But only the inf. n. is there mentioned.]) b2: See also 1, first sentence.4 أَخْصَ3َ see 1, first sentence.5 تخصّص quasi-pass. of 2; It was, or became, made, or rendered, particular, peculiar, or special; &c.; not common, or general. (TA.) b2: See also 8, in two places. b3: It is also said to mean (assumed tropical:) He was, or became, in a peculiar, unparticipated state of pressing want and poverty. (Har p. 94.) 8 اختصّهُ: see 1, in four places.

A2: اختصّ as an intrans. v.: see 1, last sentence but one. b2: اختصّ بِالشَّىْءِ, (K,) or بِكَذَا, (A, Msb,) quasi-pass. of خَصَّهُ بِهِ; (A, Msb, K;) He was, or became, distinguished particularly, peculiarly, or specially, i. e., above, or from, or exclusively of, others, by the thing, or by such a thing; he was, or became, particularized, or particularly or peculiarly or specially characterized, thereby; (A, * K * TA;) he had [the thing or] such a thing appropriated, or assigned, or made to belong, to him alone, or in particular, or peculiarly, or specially, exclusively of others; (Msb;) and ↓ تخصّص signifies the same. (A, Msb, K.) You say, اختصّ فُلَانٌ بِالأَمْرِ, and لَهُ ↓ تخصّص, [or بِهِ, accord. to general usage,] Such a one was, or became, alone, with none to share or participate with him, in the affair; syn. اِنْفَرَدَ. (TA.) b3: See also 1, last sentence.10 إِسْتَخْصَ3َ see 1, latter half.

خُصٌّ A booth of reeds, or canes, (S, Mgh, Msb, K, TA,) or of [boughs of] trees: (TA:) or a house roofed with a piece of wood, in the form of the [oblong vaulted structure called] أَزْج: (JK, K:) so called because of the خَصَاص, or “ narrow interstices,” which are in it; (T, TA;) or because one sees what is in it through its خَصَاص, or “ interstices: ” (TA:) pl. [of pauc.] أَخْصَاصٌ (JK, Msb, TA) and [of mult.] خِصَاصٌ (JK, L, K [in the CK خَصَاصٌ, which is wrong,]) and خُصُوصٌ (JK, K) and خُصُوصَةٌ. (JK.) b2: Also The shop of a vintner, (As, K,) although it be not of reeds, or canes. (K.) خَصَاصٌ: see خَصَاصَةٌ, from the beginning to the last sentence but two.

خُصُوصٌ an inf. n. of 1, trans. and intrans. b2: [Used as a simple subst., Particularity; peculiarity; speciality, or specialty; as also the inf. ns.

↓ خَصُوصِيَّةٌ, and ↓ خُصُوصِيَّةٌ.] You say, لَهُ خُصُوصٌ and ↓ خُصُوصِيَّةٌ [To him belongs a particularity, &c.], and بِى [in me is &c.]. (A.) [Hence خُصُوصًا Particularly; specially; as also ↓ خَاصَّةً.] Th was heard to say, ↓ إِذَا ذُكِرَ الصَّالِحُونَ فَبَخَاصَّةٍ

أَبُو بَكْرٍ وَإِذَا ذُكِرَ الأَشْرَافُ فَبِخَاصَّةٍ عَلِىٌّ [meaning فَخُصُوصًا, i. e., When the righteous are mentioned, then in particular, or peculiarly, Aboo-Bekr is virtually mentioned; and when the shereefs are mentioned, then in particular, or peculiarly, 'Alee]. (L, TA.) خَصَاصَةٌ An interstice, interval, or intervening space or opening; (S, K;) as also ↓ خَصَاصٌ [which is commonly used as a coll. gen. n.] and ↓ خَصَاصَآءُ: (K:) or an interstice, &c., in the ثَغْر [app. meaning the front teeth]; as also ↓ the second of these words: (TA:) or the first and ↓ second, (TA,) or ↓ all, (K,) any interstice, &c., or hole or perforation, in a door, and sieve, and [veil of the kind called] بُرْقُع, and the like, (K, TA,) such as a cloud, and a strainer, &c.: (TA:) [a crevice, cranny, chink, or fissure:] or the first, (TA,) or ↓ all, (K,) a small hole or perforation: (K, TA:) or the first has this signification as well as the signification first mentioned: (S:) or the ↓ second, the like of a كَوَّة [or mural aperture] in a [structure of the kind called] قُبَّة, or the like, when as wide as the face; or, accord. to some, whether wide or narrow: (TA:) and the same, interstices, intervals, or intervening spaces or openings, in a خُصّ; (TA;) or narrow interstices, &c., therein: (T, TA:) and the same, (TA,) or ↓ all, (K,) the intervening spaces between the three stones upon which a cooking-pot is placed; (K, TA;) and between the fingers: (TA:) and the first, the intervening spaces between the feathers of an arrow: (IAar, TA:) pl. [of the first,] خَصَاصَاتٌ. (TA.) You say of the moon, بَدَا مِنْ خَصَاصَةِ الغَيْمِ [It appeared from the gap of the cloud, or clouds]. (S, A.) b2: Also A cloud itself; or clouds; syn. غَيْمٌ. (TA.) A2: Also the first, (S, A, Mgh, Msb, K,) and ↓ second, (S, K,) and ↓ third, (IDrd, K,) (tropical:) Poverty; (S, Mgh, Msb, K;) need; (A, Msb, TA;) straitness, or difficulty; (Mgh;) an evil state or condition: (TA:) from خَصَاصَات meaning the “ holes ” of a sieve: whence a saying cited voce تَجَمَّلَ: (Mgh:) or from the first of the senses explained in this paragraph; because a thing, when it opens so as to form an interstice, becomes weak and unsound. (TA.) You say also, ↓ سَدَدْتُ خُصَاصَةَ فُلَانٍ, with damm, meaning, (tropical:) I repaired the broken fortune of such a one. (A, TA.) b2: Also the first, (tropical:) Thirst; as in camels when they return from water without having satisfied themselves with drink: and hunger; as in a man when he has not satisfied himself with food. (TA.) خُصَاصَةٌ: see خَصَاصَةٌ, last sentence but one.

خَصَاصَآءُ: see خَصَاصَةٌ, from the beginning to the last sentence but two.

خَصوُصِيَّةٌ and خُصُوصِيَّةٌ: see خُصُوصٌ, in three places.

خِصَّانٌ and خُصَّانٌ: see the next paragraph, in three places.

خَاصٌّ Particular; peculiar; special; distinct, or distinguished, from others; contr. of عَامٌّ. (Msb, TA.) b2: [And hence, Choice; select. b3: And Pare; unmixed; unadulterated.] b4: [Used as a subst.,] it is syn. with ↓ خَاصَّةٌ; (Ks, Msb, K;) in which the ة is a corroborative; (Msb;) and which signifies Distinguished people; persons of distinction; the distinguished sort; contr. of عَامَّةٌ: (S, Msb, K:) or the former is contr. of عَامٌّ, and ↓ the latter is contr. of عَامَّةٌ: (TA:) [the pl. of both is خَوَاصٌّ and ↓ خِصَّانٌ and ↓ خُصَّانٌ: or, accord. to rule, the first of these is pl. only of خَاصَّةٌ; and judging from other instances, we should regard the second and third as more probably pls. of خَاصٌّ: but however the case may be,] خِصَّانٌ is syn. with خَوَاصُّ, (S, K,) and so is خُصَّانٌ. (K.) [You say, الخَاصُّ وَالعَامُّ, and وَالعَمَّةُ ↓ الخَاصَّةُ, The distinguished and the common people; the persons of distinction and the vulgar.] You also say, ↓ إِنَّمَا يَفْعَلُ هٰذَا خِصَّانٌ مِنَ النَّاسِ meaning خَوَاصُّ مِنْهُمْ [Only distinguished persons of mankind do this]. (S.) b5: [It seems to be also, in some instances, syn. with

↓ خَاصَّةٌ as signifying A particular, peculiar, or special, friend, intimate, familiar, companion, associate, attendant, dependent, or servant:] the latter is explained in the T [and JK] as meaning a person whom thou hast appropriated, particularly distinguished, taken, or chosen, (اِخْتَصَصْتَهُ,) [as a friend, &c.,] to, or for, thyself: (TA:) [and it is used as a sing. and as a pl.: for] you say, هٰذَا خَاصَّتِى [This is my particular, or special, or choice, or choicest, friend, &c.]: and هُمْ خَاصَّتِى [They are my particular, or peculiar, or special, or choice, or choicest, friends, &c.]. (A.) You say also, فُلَانٌ خَاصٌّ لِفُلَانٍ, (Kull p. 174,) or بِفُلَانٍ, (so in the L,) [app. meaning لِفُلَانٍ, unless it be mistranscribed, and the latter be the correct reading, which I think much the more probable;] i. e., Such a one belongs exclusively [as a particular, or peculiar, or special, friend, &c.,] to such a one; (Kull;) and ↓ مُخَصٌّ signifies the same. (L.) b6: See the dim. of خَاصَّةٌ, (namely خُوَيْصَّةٌ,) below.

خَاصَّةٌ: see خَاصٌّ, in four places. b2: It also signifies A property of a thing, not found, or not existing, either wholly or partly, in another thing: and ↓ خَاصِّيَّةٌ [thus correctly written, and thus I have always found it written except by Golius and those who have probably imitated him, who write it without the sheddeh to the ى,] is used as denoting [a property, or particular or peculiar virtue, which is] an unknown cause of a known effect; as that by which a medicine operates: the former differs from the latter in being conventionally applied to an effect, [or effective property,] whether the cause of its existence be known or not: [the pl. of the former is خَوَاصُّ, agreeably with analogy and usage, like as عَوَامُّ is pl. of عَامَّةٌ:] the pl. of the latter is خَاصِّيَّاتٌ [and خَصَائِصُ]; and خَوَاصُّ is a quasi-pl. n., not a pl., of the same. (Kull p. 174. [All the abovementioned words here cited from that work are there without syll. signs, as being well known. Both خاصّة and ↓ خاصّيّة, as here explained, are perhaps post-classical; but of this I am not certain: and both are sometimes used as meaning The peculiar nature of a thing; also termed its essence.]) b3: خَاصَّةً and بِخَاصَّةٍ: see خُصُوصٌ.

خَاصِّيَّةٌ: see خَاصَّةٌ, in two places.

خُوَيْصَّةٌ dim. of خَاصَّةٌ; (A, K;) [like دُوَيْبَّةٌ, q. v., dim. of دَابَّةٌ;] originally خُوَيْصِصَةٌ; (TA;) the ى being quiescent because the ى of the dim. cannot be movent; (A, K;) [properly signifying A little, or young, particular, or peculiar, or special, friend, companion, associate, attendant, or servant; and used in other senses, like other diminutives; implying littleness of estimation; and also affection, and awe.] It is said in a trad., (TA,) عَلَيْكَ بِخُوَيْصَّةِ نَفْسِكَ [Keep thou to the little, or dear, particular friend of thine own self: so it seems to mean accord. to Z, being mentioned by him among the proper expressions belonging to this art.: but accord. to the TK, it appears to be tropical; for the meaning is there said to be, (assumed tropical:) thine own particular state, or condition]. (A, TA.) In another trad., خويصّة is used as signifying A little, young, particular, or peculiar, or special, servant. (TA.) And in another trad. it is said, بَادِرُوا بِالأَعْمَالِ سِتًّا الدَّجَّالِ وَكَذَا وَكَذَا وَخُوَيْصَّةَ أَحَدِكُمْ, i. e. (assumed tropical:) Strive ye to be before six things with [good] works; Antichrist, and such and such things, and the event of death which is specially, or peculiarly, appointed to any one of you: [or, I would rather say, the awful special awaiter of any one of you; though it is asserted that] the diminutive form is here used to denote low estimation of that which it signifies in comparison with what follows it, namely, the resurrection, &c. (TA.) مُخَصٌّ: see خَاصٌّ, last sentence but one.

صلو

1 صَلَوْتُهُ, (K,) or صَلَوْتُ الظَّهْرَ, (M,) I struck, or beat, that part, [of him, or] of the back, which is called صَلًا: (M:) or I hit that part (M, K) with a thing, or with an arrow or some other thing: on the authority of Lh, who says that it is of the dial. of Hudheyl: and one says also صَلَيْتُهُ; which is extr. [with respect to derivation], unless it be an instance of interchangeableness [of و and ى]. (M.) A2: صَلِيَتْ and صَلَتْ, said of a mare, or she-camel: see 4.2 صلّى, (S, M, K,) quasi-inf. n. صَلَاةٌ or صَلٰوة, for which one should not say تَصْلِيَةٌ, (S, K,) or the latter is allowable as agreeable with rule and as occurring in old poetry, (MF, TA,) He prayed, supplicated, or petitioned: (S, M, K:) and [particularly] he performed the divinely-appointed act [of prayer commonly] termed صَلَاة or صَلٰوة. (S.) Hence, in the Kur [ix. 104], (TA,) وَصَلِّ عَلَيْهِمْ And pray thou for them. (Msb, TA.) صَلَّى عَلَى

فُلَانٍ means He prayed for such a one, and praised him. (TA.) And hence the verse of ElAashà cited in art. رسم, conj. 8. (S, Mgh, * TA.) It is said in a trad., مَنْ دُعِىَ إِلَى وَلِيمَةٍ فَلْيُجِبْ وَإِلَّا فَلْيُصَلِّ [i. e. Whoso is invited to a banquet, or a marriage-feast, let him comply, or, if not, let him pray for the inviter]. (M.) And the saying, in a verse of El-Aashà, عَلَيْكِ مِثْلَ الَّذِى صَلَّيْتِ means Keep thou to the like of thy prayer; i. e. he enjoined her to repeat the prayer for him: or, as some relate it, عَلَيْكِ مِثْلُ الَّذِى صَلَّيْتِ, meaning upon thee be the like of that for which thou hast prayed: (M:) these words he addressed to his daughter, on the occasion of her saying, “O my Lord, ward off from my father diseases and pain. ” (Mgh.) The saying عَبِيدُ فُلَانٍ يُصَلُّونَ [The slaves of such a one perform the divinely-appointed act of prayer] means that they have attained to the age of virility. (Mgh.) b2: صلّى عَلَيْهِ, said of an angel, means He prayed for, or begged, forgiveness, or pardon, for him: and thus the verb sometimes means when said of other than an angel; as in the trad. of Sowdeh, in which it is said, إِذَا مِتْنَا صَلَّى لَنَا عُثْمَانُ بْنُ مَظْعُونٍ [When we die, 'Othmán Ibn-Madh'oon will pray for forgiveness for us]; he having then died. (TA.) b3: [And, said of a man, He blessed him, meaning he invoked God's blessing upon him; namely, the Prophet; or he said, اَللّٰهُمَّ صَلِّ عَلَيْهِ (expl. by what here follows) accord. to the rendering of صَلُّوا عَلَيْهِ, i. e. عَلَى النَّبِىِّ, by Bd and others in the Kur xxxiii. 56.] One says, صَلَّيْتُ عَلَى النَّبِىِّ [I blessed the Prophet; &c.]. (S.) b4: And, said of God, He blessed him, meaning He conferred blessing upon him: and He had mercy on him: and He magnified him, or conferred honour upon him: hence the saying, اَللّٰهُمَّ صَلِّ عَلَى آلِ أَبِى أَوْفَى, meaning O God, bless the family of Aboo-Owfà: or have mercy on &c.: but in the saying [in the Kur xxxiii. 56], إِنَّ اللّٰهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِىِّ, the verb does not import two meanings; for it has there only one meaning, which is “ magnification ”

[i. e. these words mean Verily God and his angels magnify the Prophet; or rather I would render them, bless the Prophet, as this rendering implies magnification and also a meaning of the quasi-inf. n. given in the M and K, which is “ eulogy,” or “ commendation,” bestowed by God upon his apostle, while it imports God's

“ conferring of blessing ” and the angels' “ invoking thereof ” ]: (Msb, TA:) [it is said that]

اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ means O God, magnify Mohammad in the present world by exalting his renown and manifesting his invitation [to ElIslám] and rendering permanent his law, and in the world to come by accepting his intercession for his people and multiplying his reward: and it is disputed whether or not this form of prayer may be used for any but the Prophet [Mohammad]: El-Khattábee says that it may not, though he himself used it for others. (TA.) [صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ is a phrase commonly used by the Muslims after the mention of their prophet: see art. سلم.

See also صَلَاةٌ below.]

A2: صلّى said of a horse, (S, K,) inf. n. تَصْلِيَةٌ, (TA,) He followed next after the foremost [in a race, at the goal]. (S, K.) Hence the saying [in a trad. of 'Alee], سَبَقَ رَسُولُ اللّٰهِ وَصَلَّى أَبُو بَكْرٍ وَثَلَّثَ عُمَرُ [expl. in art. سبق]. (Mgh.) b2: And صلّى الحِمَارُ أُتُنَهُ, (Sgh, K,) inf. n. تَصْلِيَةٌ, (Sgh, TA,) The [wild] ass drove together his she-asses, and made them to take the way [that he would follow]. (Sgh, K, TA.) 4 أَصْلَتْ, (T, S, K, TA,) and ↓ صَلِيَتْ, (Fr, K, TA,) and ↓ صَلَتْ, (Zj, TA,) said of a mare, The parts on the right and left of her tail, (صَلَوَاهَا, S,) or the part on either side of her tail, (صَلَاهَا, K, [see صَلًا, below,]) became relaxed, she being near to bringing forth: (S, K:) or, said of a she-camel, her young one fell into the part of her called صَلًا, and she was near to bringing forth. (T, TA.) صَلًا The middle of the back of a human being and of any quadruped: (M, K:) and, (K,) or as some say, (M,) [app. in a beast,] the part that slopes down from the hips, or haunches: or the space intervening between the جَاعِرَة [app. meaning the hinder projection of the haunch or rump of a beast] and the tail: (M, K:) or the part on the right and left of the tail; (S, M, K;) the two together being called [the] صَلَوَانِ, (S, K,) which is similarly expl. by Zj in relation to a she-camel; app. properly meaning the two parts bordering upon the tail-bone: (TA:) or the place in which is set the tail of the horse; dual as above: (Msb:) or the bone upon which are the two buttocks: (Mgh: [there thus expl. in relation to a man:]) or the bone in which is the place of setting of the tail-bone; thus expl. by IDrd: or the صَلَوَانِ are the two bones projecting from the two sides of the rump: or, accord. to some of the lexicologists, two veins (عِرْقَانِ) in the place of the رِدْف [i. e. in the rump]: (Ham p. 46:) the pl. is صَلَوَاتٌ, (M, K,) an instance of a pl. formed by the addition of ا and ت from a masc. sing., (M,) and أَصْلَآءٌ. (M, K.) b2: [Hence,] one says, جِئْتُ فِى أَصْلَائِهِمْ, meaning I came at their rears. (TA.) صَلَاةٌ, or صَلٰوة, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar case of حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] is said to be [originally صَلَوَةٌ,] of the measure فَعَلَةٌ, (Mgh, MF, TA,) or, accord. to some, [صَلْوَةٌ,] of the measure فَعْلَةٌ: (MF, TA:) it is a quasi-inf. n. of صَلَّى [q. v.]: (S, K:) and [used as a simple subst.] it signifies Prayer, supplication, or petition: (S, M, Msb, K:) this is said to be its primary signification: and ↓ مُصَلًّى is said to have the same meaning. (Msb, TA.) b2: Then applied to signify A certain well-known mode, or manner, [of religious service,] because comprising prayer; (Msb;) [the divinelyappointed act of prayer;] one of the divinelyappointed صَلَوَات; (S;) a certain religious service in which are رُكُوع [or lowering of the head so that the palms of the hands reach the knees] and سُجُود [or prostration of oneself in a particular manner expl. voce سَجَدَ]: (M, * K:) and ↓ مُصَلًّى is said to have the same meaning. (TA.) [The performance of this act is fully described in my work on the Modern Egyptians.] It is said to be, in this sense, a proper term of the law, not indicated by the language of the Arabs [before El-Islám] except as importing prayer, which is its primary signification: what Esh-Shiháb says respecting it necessarily implies its being a proper term of the law known to the Arabs [before ElIslám]: in the Mz it is said to be one of the words of El-Islám: but all of these sayings require consideration. (MF, TA, [Much more, which I omit as being unprofitable, is added on this point in the TA, partly from the Msb; as well as several different opinions respecting the derivation of the word as used in this sense, which are fanciful or absurd.]) The saying of the Prophet, لَا صَلٰوةَ لِجَارِ المَسْجِدِ إِلَّا فِى المَسْجِدِ means There is no صلوة [or divinely-appointed act of prayer] that is excellent or complete [to the neighbour of the mosque unless in the mosque]. (M.) And his saying, to Usámeh, الصَّلٰوةُ أَمَامَكَ means The time of the صلوة [or divinely-appointed prayer], or the place thereof, [is before thee,] alluding to that of sunset. (Mgh.) And he used the term الصَّلٰوةُ as meaning سُورَةُ الصَّلٰوةِ, i. e. The فَاتِحَة [or Opening Chapter of the Kur-án, because it is a form of prayer, or] because the recital thereof is excellent, or satisfactory. (Mgh.) In the Kur xxii. 41, (I' Ab, S, M, Ksh, Bd,) [the pl.] صَلَوَاتٌ meansPlaces of worship of the Jews: (I' Ab, S, M, Ksh, Bd, K:) said to be (Ksh, Bd) originally صَلُوتَا, a Hebrew word, (Ksh, Bd, K,) arabicized: (Ksh, Bd:) this is the common reading of the word, and the most valid: other readings are صُلُوَاتٌ and صُلَوَاتٌ and صِلَوَاتٌ; and beside these, some others which are perverted forms. (TA.) b3: Also Prayer for forgiveness or pardon. (M, Mgh, K.) b4: [And A blessing, as meaning an invocation of God's blessing upon any one. See 2.]

b5: And i. q. بَرَكَةٌ [as meaning A blessing, such as is bestowed by God]: (Msb:) and mercy (S, M, Mgh, Msb, K) of God (S, M) on his apostle: (M:) and magnification; and this is [said to be] specially denoted by its verb when the Prophet is the object: (Msb:) and God's eulogy, or commendation, bestowed upon his apostle. (M, K.) A2: الصَّلَاةُ [from صَلًا] also means إِتْيَانُ المَرْأَةِ فِى

دُبُرِهَا. (TA in art. صوم.) مُصْلِيَةٌ part. n. of أَصْلَتْ [q. v.] said of a she-camel [or of a mare]. (T, TA.) مُصَلًّى A place of الصَّلَاة [as meaning the performance of the divinely-appointed act of prayer]; (Mgh, Msb, K;) or of any prayer or supplication: (Mgh:) [and particularly] a place of the performance of the divinely-appointed prayer on the occasion of the [festival termed] عِيد: (MA:) [and also such a place at a burial-ground: the place for this purpose is particularly termed مُصَلَّى الأَمْوَاتِ: see De Sacy's Chrest. Arabe, sec. ed., i. 192.] b2: And A carpet upon which one performs the divinely-appointed act of prayer. (MA.) b3: See also صَلَاةٌ, former half, in two places.

مُصَلٍّ Any one praying [in any manner: and particularly performing the divinely-appointed act of prayer]. (TA.) A2: And المُصَلَِّى signifies, as applied to a horse, The one that follows next after the foremost [at the goal] (S, M, Mgh, Msb) in a race: (Mgh, Msb:) because his head is next to the part called صَلًا, (Lh, S, M, Msb,) or next to the صَلَوَانِ, (Mgh,) of the foremost. (Lh, S, M, Mgh, Msb.)

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.)