ظِلّ
Appears 5 times in Quran
📖 Lane's Lexicon
Classical definitions for root ظلل
Derived Stems (76)
Derived Words (11)
Words derived from the lemma "ظِلّ".
- a shadow
- shade
- shades
- its shades
- the shade
- the shade
- the shade
- shadows
- And under the shadow
- shade
- and so is its shade
- their shadows
Occurrences in Quran
Found 5 verses containing "ظِلّ".
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
4:123; 13:30; 14:24; 22:24; 2:26.
13:36; 56:31.
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
4:123; 16:30; 14:24; 22:24; See lso 2:26.
13:36; 56:31.
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
b
4:123; 13:30; 14:24; 22:24; 2:26.
c
13:36; 56:31.
a
4:123; 16:30; 14:24; 22:24; See lso 2:26.
b
13:36; 56:31.
531
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
a
4:123; 13:30; 14:24; 22:24; 2:26.
b
13:36; 56:31.
620
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
۞ مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ أُكُلُهَا دَآئِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَٰفِرِينَ ٱلنَّارُ
2:26; 4:58; 47:16.
2:26; 4:58; 47:16.
The words, its fruit is everlasting, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus, there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings, and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
2:26; 4:58; 47:16.
Commentary:
The idea underlying the word جنة generally rendered as Heaven but literally meaning garden, is not that of a land covered with trees, but of the trees themselves that give shade and cover the land. Thus the sentence تجری من تحت الانھار (through it flow streams) means that streams will flow under the trees of the gardens. This is intended to point not only to the proximity of water but also to the fact that the inmates of Heaven will be the owners and masters of the streams referred to. The word نھر (stream) properly signifies "water running with ease and unrestrictedly," which points to the unhampered and unimpeded progress of believers in Heaven. The word نھر (stream) also symbolizes the vastness of the works of believers, for it is only to water vast areas and not a few acres of land that streams or canals are constructed. Thus the word نھر (stream) implies the fact that the works of believers are and should be wide in their range and the scope of their vision unrestricted. It should be remembered that in the description of Paradise, trees stand for believers’ faith while streams symbolize their works. Just as trees without water become withered and dry, similarly, faith unaccompanied by good works is a dead formality.
The plural form انھار (streams) has been used in order to point to the fact that believers’ good works are of diverse kinds and versatile nature. This is why they will take the form of not one stream but of many. There will be a particular channel of running water representing a corresponding good work of man, reminding the inmates of Heaven that the different streams of Heaven represent their own many good works.
The words, its fruit is everlasting and so is its shade, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
The words, the reward of the disbelievers is Fire, mean that as disbelievers paid no heed to their spiritual or moral welfare and only copied and imitated others and lived, as it were, not for themselves but for others, so they will have fire for their reward, which benefits others but burns itself.
c
2:26; 4:58; 47:16.
b
2:26; 4:58; 47:16.
1646
Commentary:
The idea underlying the word جنة generally rendered as Heaven but literally meaning garden, is not that of a land covered with trees, but of the trees themselves that give shade and cover the land. Thus the sentence تجری من تحت الانھار (through it flow streams) means that streams will flow under the trees of the gardens. This is intended to point not only to the proximity of water but also to the fact that the inmates of Heaven will be the owners and masters of the streams referred to. The word نھر (stream) properly signifies "water running with ease and unrestrictedly," which points to the unhampered and unimpeded progress of believers in Heaven. The word نھر (stream) also symbolizes the vastness of the works of believers, for it is only to water vast areas and not a few acres of land that streams or canals are constructed. Thus the word نھر (stream) implies the fact that the works of believers are and should be wide in their range and the scope of their vision unrestricted. It should be remembered that in the description of Paradise, trees stand for believers’ faith while streams symbolize their works. Just as trees without water become withered and dry, similarly, faith unaccompanied by good works is a dead formality.
The plural form انھار (streams) has been used in order to point to the fact that believers’ good works are of diverse kinds and versatile nature. This is why they will take the form of not one stream but of many. There will be a particular channel of running water representing a corresponding good work of man, reminding the inmates of Heaven that the different streams of Heaven represent their own many good works.
The words, its fruit is everlasting and so is its shade, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
The words, the reward of the disbelievers is Fire, mean that as disbelievers paid no heed to their spiritual or moral welfare and only copied and imitated others and lived, as it were, not for themselves but for others, so they will have fire for their reward, which benefits others but burns itself.
c
2:26; 4:58; 47:16.
1447
The words, its fruit is everlasting, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus, there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings, and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
وَظِلٍّ مَّمْدُودٍ
4:58; 13:36.
4:58; 13:36.
4:58; 13:36.
c
4:58; 13:36.
b
4:58; 13:36.
a
4:58; 13:36.
وَظِلٍّ مِّن يَحْمُومٍ
c
77:32.
4116
Important Words:
یحموم (black smoke) is derived from حم. They say حم الشحمة i.e. he melted the fat. یحموم means, smoke or black smoke or intensely black smoke; a black mountain; the canopy that is extended over the inmates of Hell (Lane & Aqrab).
ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّ ذِى ثَلَٰثِ شُعَبٍ
不信者的错误信仰、愚蠢的风俗和习惯在后世将化为三个叉尖的影子。根据伊本•阿巴斯传述, 这里也可以指基督教三位一体的教义。这节经文的意思也可以是, 不信者将受到右面、左面和上面三方面的惩罚。此外, 伦理学导师指出有三个因素阻碍责任感的发扬--------缺乏感受性、缺乏思想和缺乏判断。同样, 据说有三个因素阻碍道德推动力--------恐惧、骄傲和肉欲。我们可以用心理学的语言说, 致使人们入火狱应归于这三个因素--------感觉和推理的错误、性的过失和意志薄弱。
یعنی آخری زمانہ میں منکرین اسلام کی پناہ ایسی ہوگی جو پناہ نہیں کہلا سکتی بلکہ تکلیف کا موجب ہوگی۔
The wrong beliefs, foolish usages and practices, of disbelievers will take the form of three-pronged shadow in the next world. Or, according to Ibn-e-‘Abbas the reference is to the Christian doctrine of the Trinity. Or, the verse may mean that disbelievers will be punished from the right, the left and from above. Moreover, teachers of moral wisdom point to three factors which operate against the development of proper awareness of one’s duties—lack of sensitivity, lack of thought and lack of judgment. Similarly, three factors are said to operate against moral impulses having their course—fear, arrogance and sensual desires. In the language of psychology we could say that three factors are responsible for sending a man to Hell—errors of perception and reasoning, delinquencies of sex and weaknesses of will.
Commentary:
ظل (shadow), as given under Important Words, serves three main purposes: it is cool; gives protection and is a means of comfort. As is mentioned in the following two verses disbelievers will be denied all these three things. The verse may also have reference to the wrong beliefs; evil deeds; usages, and practices of disbelievers which would take the form of three-pronged shadow in the next world. Or, according to some authorities, Ibn ‘Abbas being prominent among them, the reference in the verse may be to the Christian doctrine of the Trinity. Or the verse may mean that disbelievers will be punished from the right, the left and from above.
1566
不信者的错误信仰、愚蠢的风俗和习惯在后世将化为三个叉尖的影子。根据伊本•阿巴斯传述, 这里也可以指基督教三位一体的教义。这节经文的意思也可以是, 不信者将受到右面、左面和上面三方面的惩罚。此外, 伦理学导师指出有三个因素阻碍责任感的发扬--------缺乏感受性、缺乏思想和缺乏判断。同样, 据说有三个因素阻碍道德推动力--------恐惧、骄傲和肉欲。我们可以用心理学的语言说, 致使人们入火狱应归于这三个因素--------感觉和推理的错误、性的过失和意志薄弱。
4
یعنی آخری زمانہ میں منکرین اسلام کی پناہ ایسی ہوگی جو پناہ نہیں کہلا سکتی بلکہ تکلیف کا موجب ہوگی۔
4516
Commentary:
ظل (shadow), as given under Important Words, serves three main purposes: it is cool; gives protection and is a means of comfort. As is mentioned in the following two verses disbelievers will be denied all these three things. The verse may also have reference to the wrong beliefs; evil deeds; usages, and practices of disbelievers which would take the form of three-pronged shadow in the next world. Or, according to some authorities, Ibn ‘Abbas being prominent among them, the reference in the verse may be to the Christian doctrine of the Trinity. Or the verse may mean that disbelievers will be punished from the right, the left and from above.
3216
The wrong beliefs, foolish usages and practices, of disbelievers will take the form of three-pronged shadow in the next world. Or, according to Ibn-e-‘Abbas the reference is to the Christian doctrine of the Trinity. Or, the verse may mean that disbelievers will be punished from the right, the left and from above. Moreover, teachers of moral wisdom point to three factors which operate against the development of proper awareness of one’s duties—lack of sensitivity, lack of thought and lack of judgment. Similarly, three factors are said to operate against moral impulses having their course—fear, arrogance and sensual desires. In the language of psychology we could say that three factors are responsible for sending a man to Hell—errors of perception and reasoning, delinquencies of sex and weaknesses of will.