خل

1 خَلَّ لَحْمُهُ, aor. ـُ (Ks, S, K, TA, in the CK خَلَّ,) [irreg. in the case of an intrans. v. of this class, unless the verb be of the measure فَعُلَ,] and خَلِّ, (K,) [agreeably with general rule,] inf. n. خَلٌّ and خُلُولٌ; (Ks, S, K;) and ↓ اختلّ; (Sgh, K;) His flesh became little, or scanty; (Ks, S;) or his flesh decreased, diminished, or wasted: (K:) he became lean, or spare. (Ks, S, K.) [But it seems, from what follows, that the verb may be of the measure فَعِلَ, aor. ـَ as well as of the measure فَعَلَ, aor. ـِ or خَلُّ; or perhaps of the measures فَعِلَ and فَعَلَ and فَعُلَ, so that the aor. may be regularly خَلَّ and خَلِّ and خَلُّ.] b2: You say also خَلِلْتُ مِنْ كَذَا I missed such a thing. (JK.) And خَلَّ البَعِيرُ مِنَ الرَّبِيعِ The camel missed the [herbage called] ربيع, and became lean in consequence thereof. (JK, Ibn-'Abbád, TA.) b3: and خَلَّ, (JK, S, K,) inf. n. خَلٌّ; (TA;) and ↓ أَخَلَّ, (JK, Msb, TA,) or ↓ أُخِلَّ, (K,) and بِهِ ↓ أُخِلَّ; (S, TA;) and ↓ اختلّ; (MA, KL;) said of a man, (JK, S, Msb,) He was, or became, poor, or in want or need. (JK, S, MA, KL, Msb, K, AT.) A2: خَلَّ الشَّىْءَ, (K,) aor. ـُ inf. n. خَلٌّ, (TA,) He, or it, perforated the thing; transpierced it, or pierced it through; as also ↓ تخللّٰهُ: (K:) so in the M. (TA.) You say, خَلَلْتُ الشَّىْءَ بِالخِلَالِ, aor. ـُ I transfixed, or transpierced, the thing with the [pin called] خلال. (JK,) [And خَلَّ اللَّحْمَ He skewered the flesh-meat.] And خَلَلْتُهُ بِالرُّمْحِ I pierced him with the spear. (JK.) And بِالرُّمْحِ ↓ اختلّهُ He transpierced him, or transfixed him, with the spear; (T, M, K, TA;) and so بِالسَّهْمِ with the arrow: (S:) or the former signifies he pierced him with the spear and transfixed his heart: (TA:) accord. to Az, الاِخْتِلَالُ relates to the heart and the liver. (M in art. نظم.) And CCC الثَّوْرُ ↓ يَخْتَلًّ

الكَلْبَ بِقَرْنِهِ [The bull pierces the dog with his horn]. (JK. [It is there vaguely indicated that ↓ خِلَّةٌ signifies The act, or perhaps the effect, of a bull's piercing a dog with his horn.]) and بِالرُّمْحِ ↓ تخللّٰهُ He pierced him time after time with the spear. (M, K.) b2: And خَلَّ الفَصِيلَ, (K,) inf. n. خَلٌّ, (TA,) He slit the tongue of the young camel, and inserted into it a wooden pin called خِلَال, in order that he might not such: (K:) or [simply] he slit the tongue of the young camel, in order that he might not be able to such [any longer], so that he became lean; as also خَلَّ لِسَانَ الفَصِيلِ: (S:) or الخَلُّ signifies the fixing a خِلَال above the nose of the young camel, to prevent his sucking. (TA in art. لهج.) b3: and خَلَّةُ, (T, Mgh, Msb, K, TA,) aor. ـُ inf. n. خَلٌّ, (S, Msb, TA,) namely, a thing, (TA,) a garment, (T, TA,) a [garment such as is called] كِسَآء (S, K, TA) or رَدَآء (Mgh, Msb) &c., (TA,) and a [tent such as is called] خِبَآء, (S, TA,) He pinned it with the [pin called] خِلَال; (T, TA;) he conjoined (Mgh, Msb, TA) its two edges, (Mgh, Msb,) or its edges, (TA,) or he fastened it, (K,) with a خِلَال: (S, Mgh, Msb, K, TA:) and ↓ خللّٰهُ has a similar, but intensive, signification. (Msb) A poet says, سَمِعْنَ بِمَوْتِهِ فَظَهَرْنَ نَوْحًا قِيَامًا مَا يُخَلُّ لَهُنَّ عُودُ meaning, لَا يُخَلُّ لَهُنَّ ثَوْبٌ بِعُودٍ [i. e. They (the women) heard of his death, and appeared, wailing, standing; no garment of theirs having its edges fastened together with a pointed piece of wood]. (TA.) A3: خَلَّ الإِبِلَ, (K,) aor. ـُ inf. n. خَلٌّ, (TA,) He removed, transferred, or shifted, the camels to what is termed خُلَّة [after they had been pasturing upon حَمْض]; as also ↓ أَخَلَّهَا: (K:) or the latter signifies he pastured them upon خُلَّة. (S.) A4: خَلَّ, (Lh, S, K,) [aor. ـُ inf. n. خَلٌّ, (TA,) is also syn. with خَصَّ [He particularized, or specified]; (Lh, S, K;) contr. of عَمَّ; (K;) and so ↓ خلّل: (JK, S, TA:) thus in the phrase, عَمَّ فِى دُعَائِهِ وَخَلَّ (S, TA) and وَخَلَّلَ (JK, S, TA) [He included, or comprehended, persons or things in common, or in general, in his prayer or supplication &c., and particularized, or specified, some person or thing, or some persons or things].2 خلّل أَسْنَانَهُ, inf. n. تَخْلِيلٌ, [He picked his teeth;] he extracted the remains of food between his teeth with a خِلَال [or toothpick]; (Msb, K, * in which latter the pass. form of the verb is mentioned;) and so ↓ تخلّل, alone; (T, S, * O, TA;) but accord. to the K, you say, تخللّٰهُ [he extracted it], meaning the remains of food between the teeth. (TA.) b2: خلّل الشَّعَرَ بِالمُشْطِ [He separated the hair with the comb; he combed the hair]. (Mgh voce تَشْرِيحٌ.) b3: خلّل لِحْيَتَهُ, (S, * Msb, K,) and أَصَابِعَهُ, (S, * K,) inf. n. as above, (S,) He made the water to flow into the interstices of his beard, (Msb, K,) and of his fingers or toes, (K,) in the ablution termed وُضُوْء; (S, TA;) and ↓ تخلّل, alone, signifies the same. (S.) It (the former) is as though it were taken from تَخَلَّلْتُ القَوْمَ meaning “I entered amid the breaks, or interspaces, of the people. ” (Msb.) Hence the trad., خَلِّلُوا أَصَابِعَكُمْ لَا تُخَلَّلَهَا نَارٌ قَلِيلٌ بُقْيَاهَا [Make ye the water to flow into the interstices of your fingers or toes, lest fire that shall spare little be made to flow into their interstices]. (TA.) b4: خللّٰهُ كِلْسًا He put صَارُوج [or كِلْس, i. e. quick lime, &c.,] into the interstices of its (a building's) stones. (TA in art. كلس.) b5: خلّل القِثَّآءَ, and البِطِّيخَ, inf. n. as above, He investigated the state of the cucumbers, and the melons, or water-melons, so as to see every one that had not grown, and put another in its place. (AA, TA.) b6: See also 1, in the latter half of the paragraph.

A2: And see 1 again, last sentence.

A3: خلّل, inf. n. تَخْلِيلٌ, said of wine and of other beverages, It became acid, or sour; and spoiled: (K:) or, said of شَرَاب [i. e. wine and the like], (Mgh,) or of نَبِيذ [i. e. must and the like], (Msb,) or of expressed juice, (K,) it became vinegar; (Mgh, Msb, K;) as also ↓ اختلّ; (Lth, K;) but this is disallowed by Az; (TA;) and ↓ تخلّل; but this is of the language of the lawyers; (Mgh;) or, said of نبيذ, this last signifies it was made into vinegar: (Msb:) or خلّل, said of شراب, signifies it spoiled, (JK, T,) and became vinegar. (T.) A4: تَخْلِيلٌ also signifies The making vinegar; (S;) and so ↓ اِخْتِلَالٌ; (K;) i. e. of the expressed juice of grapes and of dates. (TA.) You say, خلّل الخَمْرَ, (K,) or الشَّرَابَ, (Mgh,) or النَّبِيذ, inf. n. as above, (Msb,) the verb being trans. as well as intrans., (Mgh, Msb, K,) and النَّبِيذَ ↓ تخلّل, (TA,) He made the wine, or beverage, or must or the like, into vinegar. (Mgh, Msb, K, TA.) A5: And خلّل البُسْرَ He put the full-grown unripe dates in the sun, and then sprinkled them (نَضَحَهُ, in some copies of the K نضجه,) with vinegar, and placed them in a jar: (K:) so in the M: and in like manner, other things than بُسْر; as cucumbers, and cabbage, and بَاذَنْجَان [q. v.], and onions. (TA.) [Accord. to modern usage, the verb signifies He pickled.]3 خالّهُ, (JK, Mgh, K,) inf. n. مُخَالَّةٌ and خِلَالٌ (JK, S, K) and [quasi-inf. n.] ↓ خُلَّةٌ, (JK,) He acted, or associated, with him as a friend, or as a true, or sincere, friend. (JK, S, * Mgh, K.) لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ, in the Kur [xiv. 36], is said to mean [Wherein shall be no buying or selling] nor mutual befriending: or [and no friends, or true friends, for], as some say, خِلَالٌ is here pl. of ↓ خُلَّةٌ, like as جِلَالٌ is pl. of جُلَّةٌ. (TA.) 4 أَخَلَّ and أُخِلَّ and أُخِلَّ بِهِ: see 1, near the beginning. b2: أخَلَّ بِهِ He (a man) fell, or stopped, short in it; fell short of accomplishing it; fell short of doing what was requisite, or due, or what he ought to have done, in it, or with respect to it; or flagged, or was remiss, in it; namely, a thing; syn. قَصَّرَ فِيهِ; (Msb;) as, for instance, in belief, and in confession thereof, and in works: (Ksh and Bd in ii. 2:) he left it, neglected it, omitted it; or left it undone: (Har p. 402:) or i. q. أَجْحَفَ بِهِ [app. as meaning he was near to falling short of accomplishing it, or of doing what was requisite in it; or was near to being remiss in it]; namely, a thing. (K.) b3: He failed of fulfilling his compact with him, or his promise to him. (K.) b4: He became absent, or he absented himself, from it; he left, abandoned, or quitted, it; namely, a place &c. (K.) You say, اخلّ بِمَرْكَزِهِ He (a man, S, or a horseman, Mgh) left, abandoned, or quitted, his station (S, Mgh) which the commander had appointed him. (Mgh.) And اخلّ بِهِمْ He became absent, or he absented himself, from them. (JK.) b5: اخلّ الوَالِى بِالثُّغُورِ The prefect made the frontiers to be kept by a small body of troops. (K.) A2: أَخَلَّ إِلَيْهِ: see 8.

A3: اخلّهُ He made him, or caused him, to want, or be in need. (JK, S, K.) Yousay, مَا أَخَلَّكَ إِلَى هٰذَا What has made thee, or caused thee, to want, or be in need of, this? (S.) And مَا أَخَلَّكَ اللّٰهُ إِلَيْهِ What has God made thee, or caused thee, to want, or be in need of? (Lh, K.) A4: اخلّ الأِبِلَ: see 1, near the end of the paragraph.

A5: اخلّوا, (K,) inf. n. إِخْلَالٌ, (TA,) Their camels pastured upon what is termed خُلَّة. (K.) b2: Hence, اخلّ said of a man signifies (assumed tropical:) أَخَذَ مِنْ قُبُلٍ [i. e. He took frontways]: opposed to أَحْمَضَ [and حَمَّضَ, q. v.], meaning أَخَذَ مِنْ دُبُرٍ. (TA.) A6: اخلّت النَّخْلَةُ The palmtree produced bad fruit. (A' Obeyd, JK, S, K.) b2: And The palm-tree produced dates such as are termed خَلَال: [like أَبْلَحَت from بَلَحٌ:] thus it bears two contr. significations. (K.) 5 تخلّل [primarily signifies It entered, or penetrated, or passed through, the خِلَال, i. e. interstices, &c., of a thing]. You say, تَخَلَّلْتُ القَوْمَ I entered amid the breaks, or interspaces, of the people. (S, M, Msb, K. *) And تَخَلَّلُوا الدِّيَارَ [They went through the midst of the houses]. (S in art. جوس.) And تخلّل الرَّمْلَ He passed through the sands. (Az, TA.) And تخلّل القَلْبَ (assumed tropical:) [It penetrated the heart]; said of admonition. (TA in art. بهم.) And تخلّل الاشَّىْءُ The thing [i. e. anything] went, or passed, through. (JK, * S, K.) b2: [Hence, It intervened; said of a time &c. And hence the phrase مِنْ غَيْرِ تَخَلُّلِ Without interruption.] b3: And تخلّل المَطَرُ The rain was confined to a particular place, or to particular places; was not general. (S, K.) b4: See also 1, in two places, in the former half of the paragraph. b5: تخلّل الرُّطَبَ He sought out the fresh ripe dates in the interstices of the roots of the branches (M, K) after the cutting off of the racemes of fruit. (M.) And تخلّل النَّخْلَةَ He picked the dates that were among the roots of the branches of the palm-tree; as also تَكَرَّبَهَا. (AHn, TA.) b6: For other significations, see 2, in four places.6 تَخَالٌّ [said of several persons] The being friendly, one with another. (KL.) [You say, تَخَالُّوا They acted together, or associated, as friends, or as true friends.]8 اختلّ [primarily signifies] It had interstices, breaks, chinks, or the like. (MA. [See خَلَلٌ.]) b2: [And hence,] It was, or became, shaky, loose, lax, uncompact, disordered, unsound, corrupt, (Msb,) faulty, or defective, (KL, Msb,) [and weak, or infirm, (see خَلَلٌ and مُخْتَلٌّ,)] said of a thing or an affair; (KL;) it became altered for the worse. (Msb.) [You say, اختلّ مِزَاجُهُ His constitution, or temperament, became in a corrupt or disordered state. And اختلّ alone He was, or became, disordered in temper; (see تَحَمَّضَ;) but this seems to be from the same verb said of a camel; (see اختلّت الأِبِلُ, below;) for the camel becomes disordered in his stomach by pasturing long upon خُلَّة, without shifting to حَمْض. And اختلّ عَقْلَهُ His mind, or intellect, was, or became, unsound, or disordered.] and اختلّ أَمْرُهُ [His affair, or state, was, or became, unsound, corrupt, or disordered]; (S, voce اِضْطَرَبَ;) i. e. وَقَعَ فِيهِ الخَلَلُ. (JM.) b3: He was, or became, lean, meagre, or emaciated; (KL;) and so اختلّ جِسْمُهُ. (S.) See 1, first sentence. b4: See also خَلَّ as syn. with أَخَلَّ or أُخِلَّ &c., near the beginning of the first paragraph. [Hence,] اختلّ إِلَيْهِ He wanted it, or needed it; (S, Msb, K;) namely, a thing; (S, Msb;) as also اليه ↓ أَخَلَّ: (TA:) whence the saying of Ibn-Mes'ood, عَلَيْكُمْ بِالعِلْمِ فَإِنَّ أَحَدَكُمْ لَايَدْرِى مَتَى يُخْتَلُّ إِلَيْهِ [Keep ye to the pursuit of knowledge, or science; for any one of you knows not, or will not know, when it will be wanted, or needed]; i. e., when men will want, or need, that [knowledge] which he possesses. (S.) You say also, اُخْتُلَّ إِلَى فُلَانٍ Such a one was wanted, or needed. (JK.) A2: See also 2, in two places.

A3: اختلّهُ بِالرُّمْحِ, and بِالسَّهْمِ: and يَخْتَلُّ الثَّوْرُ الكَلْبَ بِقَرْنِهِ: see 1, in the former half of the paragraph. b2: اختلّ also signifies He served together. (KL.) b3: اُخْتُلَّ said of herbage: see خُلَّةٌ, near the end of the paragraph.

A4: اختلّ المَكَانُ The place had in it خُلَّة [q. v.]. (MA.) b2: And اختلّت الإِبِلُ The camels were confined in [pasturage such as is termed] خُلَّة. (K.) R. Q. 1 خَلْخَلَهَا He attired her with the خِلْخَال [or anklet, or pair of anklets]. (TA.) A2: خلخل العَظْمَ He took the flesh that was upon the bone. (K.) R. Q. 2 تَخَلْخَلَتْ She attired herself with the خَلْخَال [or anklet, or pair of anklets]. (K.) A2: تخلخل It (a garment, or piece of cloth,) was, or became, old, and worn out. (JK.) خَلٌّ a word of well-known meaning, (S, Msb.) Vinegar; i. e. expressed juice of grapes (JK, Mgh, K) and of dates (JK) &c. (K) that has become acid, or sour: (JK, * Mgh, K:) so called because its sweet flavour has become altered for the worse (اِخْتَلَّ): (Msb:) a genuine Arabic word: (IDrd, K:) the best is that of wine: it is composed of two constituents (K) of subtile natures, (TA,) hot and cold, (K,) the cold being predominant: (TA:) and is good for the stomach; and for the gums, (K,) which it strengthens, when one rinses the mouth with it; (TA;) and for foul ulcers or sores; and for the itch; and for the bite, or sting, of venomous reptiles; and as an antidote for the eating of opium; and for burns; and for toothache; and its hot vapour is good for the dropsy, and for difficulty of hearing, and for ringing in the ears: (K: [various other properties &c. are assigned to it in the TA:]) ↓ خَلَّةٌ signifies somewhat (lit. a portion) thereof; [being the n. un.:] (Aboo-Ziyád, K;) or it may be a dial. var. thereof, like as خَمْرَةٌ is [said by some to be] of خَمْرٌ: (Aboo-Ziyád, TA:) see also خَلَّةٌ: the pl. is خُلُولٌ [meaning sorts, or kinds, of vinegar]. (Msb.) It is said in a trad., نِعْمَ الإِدَامُ الخَلُّ [Excellent, or most excellent, is the seasoning, vinegar!]. (TA.) b2: [Hence,] أُمُّ الخَلِّ [The mother of vinegar; meaning] wine. (JK, TA.) b3: [Hence also the saying,] مَا فُلَانٌ بِخَلٍّ وَلَا خَمْرٍ, (A'Obeyd, JK, S,) or مَا لَهُ خَلٌّ وَلَا خَمْرٌ, (K,) or مَا عِنْدَ فُلَانٍ خَلٌّ وَلَا خَمْرٌ, (S, in art. خمر,) Such a one, or he, possesses neither good nor evil: (A'Obeyd, JK, S, K:) [or neither evil nor good: for] AA says that some of the Arabs make الخَمْرُ to be good, and الخَلُّ to be evil; [and thus the latter is explained in one place, in this art., in the K;] and some of them make الخمر to be evil, and الخلّ to be good. (Har p. 153.) A2: I. q. حَمْضٌ [i. e. A kind of plants in which is saltness: or salt and bitter plants: or salt, or sour, plants or trees: &c.: opposed to خُلَّةٌ]. (K.) A poet says, لَيْسَتْ مِنَ الخَلِّ وَلَا الخِمَاطِ [She is not, or they are not, of the plants or trees called خلّ, nor of the kind called خماط (pl. of خَمْطٌ)]. (TA.) A3: A road in sands: (S:) or a road passing through sands: or a road between two tracts of sand: (K:) or a road passing through heaped-up sands: (JK, K:) masc. and fem. [like طَرِيقٌ]: (S, K:) pl. [of pauc.] أَخْلٌّ and [of mult.] خِلَالٌ. (K.) One says حَيَّةُ خَلٍّ

[A serpent of a road in sands, &c.]; like as one says أَفْعَى صَرِيمَةٍ. (S.) b2: An oblong tract of sand. (Ham p. 709.) b3: b4: A vein in the neck (JK, K) and in the back, (K,) communicating with the head. (JK, TA.) b5: A slit, or rent, in a garment, or piece of cloth. (K.) A4: An old and worn-out garment, or piece of cloth, (JK, S, K, TA,) in which are streaks: (TA:) [or so ثَوْبٌ خَلٌّ:] and ↓ خَلْخَلٌ and ↓ خَلْخَلٌ, applied to a garment, or piece of cloth, (JK, K,) signify old and worn out, (JK,) or thin, (K,) like هَلْهَلٌ and هَلْهَالٌ. (TA.) b2: A bird having no feathers: (JK:) or having few feathers. (K.) b3: A man (JK, S) lean, meagre, or emaciated; (JK, S, K;) as also ↓ خَلِيلٌ (K) [a meaning said in the TA to be tropical] and ↓ مَخْلُولٌ and ↓ مُخْتَلٌّ: (TA:) or light in body: (IDrd, TA:) and [the fem.] خَلَّةٌ, applied to a woman, light (K, TA) in body, lean, or spare: (TA:) the pl. of خَلٌّ is خُلُولٌ. (JK.) Also Fat: thus bearing two contr. significations: (K:) and so ↓ مَخْلُولٌ. (TA.) It is applied to a man and a camel. (TA.) Accord. to the K, it also signifies A [young camel such as is termed]

فَصِيل: (TA:) but it means such as is lean, or emaciated: (TA:) and so ↓ مَخْلُولٌ, applied to a فصيل as an epithet, for a reason mentioned above, in an explanation of the phrase خَلَّ الفَصِيلَ. (S, TA.) b4: Also i. q. اِبْنُ مَخَاضٍ [i. e. A male camel in his second year]; (JK, K;) and so ↓ خَلَّةٌ; which is also applied to the female: (As, S, K:) and i. q. اِبْنُ لَبُونٍ [i. e. a male camel in, or entering upon, his third year]; and in like manner ↓ خَلَّةٌ is applied to the female; (JK;) or, as in the M, to a she-camel; (TA;) and, as some say, (JK,) a large she-camel: (JK, TA:) and اِبْنُ

↓ الخَلَّةِ signifies the same as اِبْنُ اللَّبُونِ (T in art. بنى) or اِبْنُ مَخَاضٍ [or ابن المَخَاضِ]. (TA in that art.) You say, أَتَاهُمْ بِقُرْصٍ كَأَنَّهُ فِرْسِنُ

↓ خَلَّةٍ, (S, TA,) or كَأَنَّهُ خُفُّ خَلَّةٍ, (JK,) [They brought them a round cake of bread as though it were the foot of a camel in its second, or third, year,] meaning small. (JK. [In the TA, meaning سَمِينَة (i. e. fat); but this seems to be a mistranscription.]) A5: A cautery. (TA.) خُلٌّ: see خَلِيلٌ, in two places.

خِلٌّ: see خُلَّةٌ, in two places: b2: and see خَلِيلٌ, in four places.

خَلَّةٌ A road between two roads. (TA.) b2: A hole, perforation, or bore, that penetrates, or passes through, a thing, and is small: or, in a general sense: (K:) or a gap, or breach, in a booth of reeds or canes. (T, TA.) [See also خَلَلٌ.]

b3: [And hence,] The gap that is left by a person who has died: (As, T, S, TA:) or the place, of a man, that is left vacant after his death. (K.) One says, of him who has lost a person by death, اَللّٰهُمَّ اخْلُفْ عَلَى أَهْلِهِ بِخَيْرٍ وَاسْدُدْ خَلَّتَهُ, i. e. [O God, supply to his family, with that which is good, the place of him whom they have lost,] and fill up the gap which he has left by his death. (As, T, S, * TA.) b4: And The interval, or inter-vening space, between the piercer, or thruster, and the pierced, or thrust: whence the saying, رَقَعَ خَلَّةَ الفَارِسِ, explained in art. رقع. (O and K and TA in that art.) b5: [Hence also,] Want, or a want: poverty; (S, Msb, K;) need, straitness, or difficulty. (Lh, K.) One says, بِهِ خَلَّةٌ شَدِيدَةٌ He has pressing, or severe, need or straitness or difficulty. (Lh, TA.) And سَدَّ اللّٰهُ خَلَّتَهُ May God supply his want. (TA.) And it is said in a prov., الخَلَّةُ تَدْعُو إِلَى السَّلَّةِ Want invites to theft. (K, * TA.) A2: I. q. خَصْلَةٌ; (JK, S, Mgh, Msb, K;) both signify A property, quality, nature, or disposition: and a habit, or custom: (KL, PS, TK:) [and app. also a practice, or an action:] in a man: (TA: [see the latter word:]) pl. خِلَالٌ. (JK, Mgh, Msb, K.) One says, فُلَانٌ خَلَّتُهُ حَسَنَةٌ [Such a one, his nature, or disposition, is good]. (IDrd, TA.) And hence, خَيْرُ خِلَالِ الصَّائِمِ السِّوَاكُ [The best of the habits, or customs, of the faster is the use of the tooth-stick]. (Mgh.) b2: See also خُلَّةٌ.

A3: An isolated tract of sand, (Fr, K,) separate from other sands. (Fr, TA.) b2: And i. q. هَضْبَةٌ [which signifies An elevated tract of sand: but more commonly a hill; or a spreading mountain; &c.]. (JK, TA.) A4: Wine, (K,) in a general sense: (TA:) or acid, or sour, wine: (S, K:) or wine altered for the worse, (K, TA,) in flavour, (TA,) without acidity, or sourness: (K, TA:) pl. [or coll. gen. n.] ↓ خَلٌّ. (K.) b2: See also خَلٌّ, first sentence.

A5: And see this last word near the end of the paragraph, in four places.

خُلَّةٌ an inf. n. [or rather quasi-inf. n.] of خَالَّهُ, q. v.: (JK:) True, or sincere, friendship, love, or affection; as also ↓ خُلُولَةٌ and ↓ خُلَالَةٌ and ↓ خَلَالَةٌ and ↓ خِلَالَةٌ: (S:) or all these signify a particular true or sincere friendship, or love, or affection, in which is no unsoundness, or defect, and which may be chaste and may be vitious: (K: [in which all are said to be substs., except خُلَّةٌ, as though this were properly speaking an inf. n., though having a pl., as shown below:]) [and sometimes simply friendship: see an ex. in a verse cited voce مَرْحَبٌ, in art. رحب:] or خُلَّةٌ and ↓ خَلَّةٌ, (Msb,) or ↓ خِلٌّ and ↓ خِلَّةٌ, each with kesr, (K,) signify true, or sincere, friendship, or love, or affection, (Msb, K,) and brotherly conduct: the last two as used in the phrases, إِنَهُ

↓ لَكَرِيمُ الخِلِّ and ↓ الخِلَّةِ [Verily he is generous in respect of true, or sincere, friendship, &c.]: (K:) the pl. of خُلَّةٌ in the sense explained above is خِلَالٌ. (S, K.) b2: See also خَلِيلٌ, in three places.

A2: A kind of plants or herbage [or trees]; (JK, S, Msb, K;) namely, the sweet kind thereof; (S, K;) not حَمْض: (JK:) or any pasture, or herbage, that is not حَمْض; all pasture, or herbage, consisting of حَمْض and خُلَّة, and حَمْض being such as has in it saltness [or sourness]: (TA:) the [kind of plant, or tree, called] عَرْفَج; and every tree that remains in winter: (JK:) accord. to Lh, it is [applied to certain kinds] of trees &c.: accord. to IAar, peculiarly of trees: but accord. to A'Obeyd, [shrubs, i. e.] not including any great trees: (TA:) and a certain thorny tree: also a place of growth, and a place in which is a collection, of [the plants, or trees, called] عَرْفَج: (K:) and any land not containing [the kind of plants, or herbage, or trees, called] حَمْض; (AHn, K;) even though containing no plants, or herbage: (AHn, TA:) the pl. is خُلَلٌ: (K:) one says أَرْضٌ خُلَّةٌ and أَرَضُونَ خُلَلٌ: ISh says that أَرْضٌ خَلَّةٌ and خُلَلُ الأَرْضِ mean land, and lands, in which is no حَمْض, sometimes containing [thorny trees such as are called] عِضَاه, and sometimes not containing such; and that خُلَّةٌ is also applied to land in which are no trees nor any herbage: (TA:) some say that خُلَّةٌ, as meaning the pasture, or herbage, which is the contrary of حَمْض, has for a pl. خِلَالٌ, and then, from خِلَال is formed the pl. أَخِلَّةٌ: and some say that this last means herbage that is cut (وَاجْتُزّ ↓ اُخْتُلّ [in which the latter verb seems to be an explicative adjunct to the former]) while green. (Ham p. 662, q. v.) They say that the خُلَّة is the bread of camels, and the حَمْض is their fruit, (JK, T, Sudot;, TA,) or their flesh-meat, (S, TA,) or their خَبِيص. (TA.) b2: Hence, by way of comparison, it is applied to (tropical:) Ease, or repose; freedom from trouble or inconvenience, and toil or fatigue; or tranquillity; and ampleness of circumstances: and حَمْض, to evil, and war: (T, TA:) and the former, to life: and the latter, to death. (Ham p. 315.) b3: Also Acid, or sour, leaven or ferment. (IAar, TA.) خِلَّةٌ: see 1, near the middle of the paragraph: A2: and see also خُلَالةٌ, in four places: A3: and خُلَّةٌ, first sentence, in two places: A4: and خَلِيلٌ, in two places.

A5: Also The جَفْن [i. e. the scabbard, or the case,] of a sword, covered with leather: (K:) or a lining with which the جَفْن of a sword is covered, (S, K, and Ham pp. 330 et seq.,) variegated, or embellished, with gold &c.; (S;) but the pl. is also used as meaning scabbards: (Ham p. 331:) and a thong that is fixed upon the outer side of the curved extremity of a bow: (S, K:) in the T it is explained as meaning the inner side of the thong of the جَفْن, which is seen from without, and is an ornament, or a decoration: (TA:) and any piece of skin that is variegated, or embellished: (M, K:) the pl. is خِلَلٌ (S, K, and Ham p. 330) and خِلَالٌ, and pl. pl. أَخِلَّةٌ, (K,) i. e. pl. of خِلَالٌ. (TA.) خَلَلٌ An interstice, an interspace or intervening space, a break, a breach, a chink, or a gap, between two things; (JK, S, Msb, K;) pl. خِلَالٌ: (JK, S, Msb:) and particularly the places, (K,) or interstices, (S,) of the clouds, from which the rain issues; as also ↓ خِلَالٌ; (S, K;) both occurring in this sense, accord. to different readings, in the Kur xxiv. 43 and xxx. 47: (S, TA:) the latter may be [grammatically] a sing. [syn. with the former], or it may be pl. of the former: (MF, TA:) and الدَّارِ ↓ خِلَالُ signifies what is around the limits of the house; (JK, K;) or around the walls thereof; thus in the M; (TA;) and what is between the chambers thereof. (K.) You say, دَخَلْتُ بَيْنَ خَلَلِ القَوْمِ and ↓ خِلَالِهِمْ [I entered amid the breaks, or interspaces, of the people]. (S, Msb.) And هُوَ خَلَلَهُمْ and ↓ خِلَالَهُمْ (M, K) and ↓ خَلَالَهُمْ (K [but in the CK these words are with damm to the second ل]) He is amid them. (M, K.) And بُيُوتِ الحّى ↓ جُسْنَا خِلَالَ, and دُورِ القَوْمِ ↓ خِلَالَ, i. e. [We went, or went to and fro, or went round about, &c.,] amid the tents of the tribe, and in the midst of the houses of the people; like a phrase in the Kur xvii. 5. (TA.) b2: And [hence] Shakiness, looseness, laxness, or want of compactness, and disorder, or want of order, of a thing; (Msb;) unsoundness, or corruptness, (S, Msb, *) in an affair or a thing, (S,) or of a thing; (Msb;) [a flaw in a thing;] defect, imperfection, or deficiency; (Ham p. 300;) weakness, or infirmity, in an affair, (JK, K, TA,) as though some place thereof were left uncompact, or unsound, (TA,) and in war, (JK,) and in men: (JK, K: *) and (tropical:) unsettledness in an opinion. (K, * TA.) b3: الخَلَلُ The night. (JK, Ibn-'Abbád.) خُلَلٌ: see خُلَالَةٌ, in two places.

خِلَلٌ: see خُلَالَةٌ, in three places.

خِلَلَةٌ: see خُلَالَةٌ, in two places.

خَلَالٌ [Dates in the state in which they are termed] بَلَحٌ, (JK, T, S, K,) in the dial. of the people of El-Basrah; (T, TA;) i. e. green dates: (JK:) [but see بَلَحٌ and بُسْرٌ:] n. un. with ة. (JK, TA.) A2: هُوَ خَلَالَهُمْ: see خَلَلٌ.

خُلَالٌ: see خُلَالَةٌ.

A2: Also An accident that happens in anything sweet so as to change its flavour to acidity, or sourness. (K.) خِلَالٌ A thing with which one perforates, or transpierces, a thing, (JK, K,) either of iron or of wood: (JK:) pl. أَخِلَّةٌ. (K.) b2: A wooden thing [or pin] (S, Msb,) with which one pins a garment, (T, S, Mgh, Msb, K,) conjoining its two edges: (Mgh, Msb:) pl. as above: (S, Msb:) which also signifies the small pieces of wood with which one pins together the edges of the oblong pieces of cloth of a tent. (TA.) b3: [A skewer for flesh-meat.] b4: A wooden pin which is inserted into the tongue of a young camel, in order that he may not such: (K:) or which is fixed above the nose of a young camel, for that purpose. (TA in art. لهج.) b5: [A toothpick;] a thing (of wood, S, Msb) with which one extracts the remains of food between his teeth; (S, Msb, K;) as also ↓ خِلَالَةٌ. (Har p. 101.) b6: [A long thorn or prickle: such being often used as a pin and as a toothpick.]

A2: See also خُلَالَةٌ.

A3: And see خَلَلٌ, in six places.

خَلِيلٌ Perforated, or transpierced; like

↓ مَخْلُولٌ. (K.) b2: See also خَلٌّ, in the latter half of the paragraph. b3: Poor; needy; in want; (JK, S, Msb, K;) as also ↓ مُخِلٌّ, (so in some copies of the K and in the M,) or ↓ مُخَلٌّ, (so in other copies of the K,) and ↓ مُخْتَلٌّ and ↓ أَخَلُّ (K:) and أَخِلَّةٌ may be a pl. of خَلِيلٌ in this sense. (Ham p. 662.) b4: A friend; or a true, or sincere, friend; (S, Mgh, Msb;) as also ↓ خِلٌّ, and ↓ خُلَّةٌ, which is used alike as masc. and fem., because originally an inf. n., [or a quasi-inf. n., i. e. of 3, q. v.,] (S,) or ↓ خِلَّةٌ, [thus in the copies of the K, but what precedes it, though not immediately, seems to show that the author perhaps meant خُلَّةٌ,] used alike as masc. and fem. and sing. and pl.: (K:) or a special, or particular, friend or true or sincere friend; as also ↓ خِلٌّ and ↓ خُلٌّ; or this latter is only used in conjunction with وُدٌّ, as when you say, كَانَ لِى وُدًّا وَخُلًّا [He was to me an an object of love and a friend &c.]; (K;) or, as ISd says, ↓ خِلٌّ is the more common, and is applied also to a female; (TA;) as is also ↓ خُلَّةٌ, (K,) and ↓ خِلَّةٌ: (TA:) خَلِيلٌ also signifies veracious; (K;) thus accord. to IAar: (TA:) or a friend in whose friendship is no خَلَل [i. e. unsoundness, or defect, or imperfection]: (Zj, TA:) or one who is pure and sound in friendship, or love: (IDrd, K:) the pl. is أَخِلَّآءُ (Msb, K) and خُلَّانٌ (JK, K) and أَخِلَّةٌ: (Ham p. 662, and MA:) the fem. is خَلِيلَةٌ; (S, M, K;) of which the pl. is خَلِيلَاتٌ and خَلَائِلُ: (M, K:) the pl. of ↓ خِلٌّ or ↓ خُلٌّ is أَخْلَالٌ: (K:) and the pl. of ↓ خُلَّةٌ is خِلَالٌ, (S,) mentioned before, see 3, second sentence. It is applied in the Kur iv. 124 to Abraham; who is called خَلِيلُ اللّٰه, (TA,) and الخَلِيلُ. (K.) and it is said that the pl. أَخِلَّةٌ means also Pastors; because they act to their beasts like أَخِلَّآء [or friends, &c.], in labouring to do good to them. (Ham p. 662.) b5: Also One who advises, or counsels, or acts, sincerely, honestly, or faithfully. (IAar, TA.) b6: And الخَلِيلُ also signifies The heart. (IAar, JK, K.) b7: And The liver. (JK, TA.) b8: And The nose. (JK, K.) b9: And The sword. (IAar, TA.) [And] A sword of Sa'eed Ibn-Zeyd Ibn-' Amr Ibn-Nufeyl. (K.) b10: and The spear. (IAar, TA.) خَلَالَةٌ: see خُلَّةٌ, first sentence.

خُلَالَةٌ i. q. كُرَابَةٌ; (AHn, JK;) i. e. The scattered dates that remain at the roots of the branches [after the racemes of fruit have been cut off]; (AHn, TA;) the fresh ripe dates that are sought out in the interstices of the roots of the branches; as also ↓ خُلَالٌ. (K.) b2: Also What comes forth from the teeth when they are picked; (JK, S, * Msb;) as also ↓ خِلَلٌ (JK, S) and ↓ خُلَلٌ (S) and ↓ خِلَّةٌ: (JK:) or ↓ خِلَلٌ and ↓ خِلَالٌ and خُلَالَةٌ (K) and ↓ خِلَّةٌ (S) and ↓ خَالٌّ (TA) signify the remains of food between the teeth; (S, K;) and the sing. [of خِلَلٌ] is ↓ خِلَّةٌ and [the n. un. of the same] ↓ خِلَلَةٌ. (K, TA. [In the CK, for خِلَلَةٌ is erroneously put خَلَّلَهُ.]) You say, فُلَانٌ يَأْكُلُ خُلَالَتَهُ and ↓ خَلَلَهُ (JK, S) and ↓ خُلَلَهُ (S) and ↓ خِلَّتَهُ (JK) and ↓ خِلَلَتَهُ (TA) Such a one eats what comes forth from his teeth when they are picked. (JK, S, * TA.) A2: See also خُلَّةٌ, first sentence.

خِلَالَةٌ: see خُلَّةٌ, first sentence: A2: and see also خِلَالٌ.

خُلُولَةٌ: see خُلَّةٌ, first sentence.

خَلَّالٌ A seller of vinegar. (K, * TA.) خُلِّىٌّ a rel. n. from خُلَّةٌ as meaning the “ sweet kind of plants or herbage.” (S.) You say بَعِيرٌ خُلِّىٌّ, (Yaakoob, S,) and إِبِلٌ خُلِّيَّةٌ (Yaakoob, S, K) and ↓ مُخْلَّةٌ and ↓ مُخْتَلَّةٌ, (K,) meaning [A camel, and camels,] pasturing upon خُلَّة. (K.) And hence the prov., فَتَحَمَّضْ ↓ إِنَّكَ مُخْتَلٌّ (assumed tropical:) [meaning Verily thou art disordered in temper, therefore sooth thyself; or] shift from one state, or condition, to another: accord. to IDrd, said to him who is threatening: (TA. [See also 5 in art. حمض:]) [or it may mean verily thou art weary of life, therefore submit to death: see Ham p. 315.] And the saying of El- 'Ajjáj, فَلَاقَوْا حَمْضَا ↓ كَانُو مُخَلِّينَ [lit. They were pasturing upon خُلَّة, and they found حَمْض; meaning (assumed tropical:) they were seeking to do mischief, and found him who did them worse mischief]: applied to him who threatens, and finds one stronger than he. (TA. [See also حَمْضٌ.]) خَلْخَلٌ: see خَلٌّ, in the latter half of the paragraph: A2: and see also خَلْخَالٌ.

خُلْخُلٌ: see the next paragraph.

خَلْخَالٌ: see خَلٌّ, in the latter half of the paragraph. b2: رَمْلٌ خَلْخَالٌ Rough sand. (TA.) A2: Also, and ↓ حَلْخَلٌ, (JK, S, K,) which is a dial. var. of the former, or a contraction thereof, (S,) and ↓ خُلْخُلٌ, (JK, K,) A well-known ornament (K) of women; (S, K; *) i. e. an anklet: (KL:) [or a pair of anklets; for you say,] فِى سَاقَيْهَا خَلْخَالٌ [Upon her legs is a pair of anklets]: (TA in art. حجل:) pl. (of the first, S) خَلَاخِيلُ (S, TA) and [of the second and third] خَلَاخِلُ. (TA.) خَالٌّ (K) and ↓ مُتَخَلْخِلٌ (Mgh, K) [and ↓ مُخْتَلٌّ all signify Having interstices, breaks, chinks, or the like:] uncompact, or incoherent: (Mgh, K:) the first and second applied in this sense to an army. (K.) b2: For the first, see also خَالٌ, in art. خيل.

A2: And see خُلَالَةٌ.

أَخَلُّ More, and most, poor, or needy: (K, TA:) from أَخَلَّ إِلَيْهِ signifying “ he wanted it,” or “ needed it. ” (TA.) Hence the phrase أَخَلُّ إِلَيْهِ [meaning More, or most, in need of him, or it]. (TA.) b2: See also خَلِيلٌ.

مُخَلٌّ: see خَلِيلٌ.

مُخِلٌّ: see خَلِيلٌ: A2: and see also خُلِّىٌّ, in two places: b2: and what here follows.

أَرْضٌ مَخَلَّةٌ, or ↓ مُخِلَّةٌ, (accord. to different copies of the S,) A land abounding with خُلَّة, not containing any حَمْض. (S.) مَخْلُولٌ: see خَلِيلٌ, first sentence: A2: and see also خَلٌّ, in the latter half of the paragraph, in three places.

مُخَلْخَلٌ The part, of the leg, which is the place of the خَلْخَال [or anklet]; (JK, K;) i. e., of the leg of a woman. (TA.) مُخْتَلٌّ: see خَالٌّ: b2: and see خَلٌّ, in the latter half of the paragraph: b3: and خَلِيلٌ. b4: Also Vehemently thirsty. (ISd, K.) b5: أَمْرٌ مُخْتَلٌّ An affair in a weak, or an unsound, state. (K.) A2: See also خُلِّىٌّ, in two places.

مُتَخَلْخِلٌ: see خَالٌّ.

ذكر: ذَكَر: تأمل، تبصر، ردد الأمر في خاطره، وعزم على فعل شيء (معجم بدرون). ذكر فلاناً ب: أثنى عليه ومدحه ب، يقال مثلاً: ذكره بالشجاعة أي أثنى على شجاعته (كوسج طرائف ص79).
ذكَّر (بالتشديد). ذكَره بالشي: أذكره، جعله يذكره (عبد الواحد ص217).
ذكَّر: حدّث عن الماضي، حكى (بوشر).
وذكّر النخل، التذكير: قيام الفلاح بنثر مقدار من لقاح فحل النخل على اعذاق الأنثى ليلقحها. (برتون 1: 386، شو 1: 219، بليسييه ص150).
وتذكير التين: ما كان يفعله الأوائل مع التين وهو أن يعلقوا بعض ثمار التين الذكر أو البري على شجرة التين الأنثى لكي يمنعوا تساقط ثمرها قبل أن ينضج أو يفسد ويتغير (شو 1: 219، ألكالا).
ثم امتد استعمال هذه الكلمة فأطلقت على كثير من أشجار الفاكهة لتشير إلى الطريقة التي تجعل منها أكثر إثماراً أو تجعل ثمرها أفضل نوعاً وأطيب (ابن العوام 1: 7، 20، 562، 272).
ذكَّر الطعام: ملّح منه ما يأكله، نثر عليه ملحاً (فوك).
ذاكر. ذاكر فلاناً: كالمه وخاض معه في الحديث (معجم الطرائف، بدرون ص182) ويقال ذاكره به (دي يونج)، ففي العبدري (ص90 و، ق): قرأت عليه مقامات الحريري وكان يتعقب عليها تعقيبات نقد جيدة وذاكرته فيها بمواضع عديدة كنت أتعقبها فأثبت قولي واستحسنه.
وذاكره فيه (معجم الطرائف).
وذاكر المعلم تلميذه: سأل تلميذه سؤالاً (أبو الفداء تاريخ 3: 24).
وذاكر العلماء أو الأدباء: تحادثوا وتشافهوا وتفاوضوا وتناقشوا في أمر أو موضوع (فوك).
يقال مثلاً: ذاكر الفضلاء (ميرسنج ص27، دي يونج) والمذاكرة في الفقه (ابن بطوطة 4: 235) والمذاكرة في الأدب (بدرون ص2).
وأخيراً فإن ذاكر فلاناً تعني أيضاً: أنشده شعراً أو قصّ عليه قصصاً وحكى له حكايات (معجم بدرون).
أذكر: نجد بدل قولهم أذكره الشيء، أذكره منه في بيت من الشعر عند ويجرز (ص41). (انظر تعليقة رقم 225 ص140).
تذاكر: تفاوض، يقال مثلاً تذاكروا الصلحَ أي تفاوضوا فيه (معجم البلاذري) وتذاكروا العلمَ (الأغاني ص56). وفي معجم فوك: تذاكر مع. ونجد في المقري (1: 485): تذاكرت مع شيخنا حديث أبي ثعلبة.
انذكر: ذكرت في معجم فوك في مادة لاتينية معناها ذكر.
ذِكْر: ذكرى، ما يذكره الإنسان عن شيء ما (كليلة ودمنة ص15، 26، عباد ص 1).
ذِكْر: نصّ قَسَم (المقري 2: 103).
ذِكْر وجمعها أَذْكار: دعاء نافلة (بربروجر ص3، المقدمة 2: 372، 3: 145، 347) ذكر وجمعها أذكار: أذان، نداء المؤذن للصلاة. ففي معيار العلوم (ص22): وتناغى أذكار المؤذن بأسحارها نغمات الوُرْق. راجع زيشر (26: 595) نجد فيه ما ذكرته وكذلك ملر (ص 69).
ذِكْر: حفل يردد فيه عدد من الأشخاص (من الدراويش عادة) في فترات مختلفة لا إله إلاَّ الله وباقي أسماء الله الحسنى وأدعية وغير ذلك في ترانيم وألحان. وغالباً ما يصحب ذلك موسيقى ورقص (لين عادات 1: 371، عواده ص 699، ديسكرياك ص159، كندي 1: 136).
ذكر الله: ترغلة: اطرغلة يمامة (دومب ص62).
ذَكَر: بمعنى قوي شجاع أبي، لا يوصف به الرجل فقط (لين) بل يوصف به الفرس أيضاً (معجم مسلم).
وذَكَر عند أهل الحراثة: ما يدخل من طرف البِرك في سكة الحديد (محيط المحيط).
ذكر في أنثى وأنثى في ذكر: أنظره في أنثى.
الأَظفار الذكران: أنظره في ظُفْر.
ذَكَرِيّ: خاص بالذَكَر، رَجْلي (بوشر).
ذُكْراني. امرأة ذكرانية: شجاعة (فوك).
ذُكُور: كثير الحفظ في ذهنه، ويقال: ذكور للشيء (معجم الماوردي).
ذَكِير، يقال للصلب: حديد ذكير (برجرن) وأيضاً ذكير فقط (المستعيني مادة حديد، ألكالا، مارسيل، باربيه، معجم البربرية وهو يكتبه غالباً بالدال).
ذُكُورِيَّة: رجولة، رجولية (فوك، معجم الماوردي).
ذُكَّار، واحدته ذُكَّارة وهو الفحل من الشجر. مثل ذُكَّار الفستق أي فحل الفستق (ابن العوام 1: 267) وذكار التين: فحل التين وشجرة التين البري (ابن العوام 1: 419).
وتطلق كلمة ذُكّار وحدها على شجرة التين البري وثمرها (فوك، ألكالا، المعجم اللاتيني - العربي، ترجمة العقد الصقلي ص21، 23، ابن العوام 1: 16، 20، 93 (أبدل فيه الدال بالذال)، ص302 (اقرأ فيه ذكار وفقاً لما جاء في مخطوطتنا) ص573).
وتستعمل ثمرة هذه الشجرة لتلقيح (تذكير) شجرة التين الأنثى، وذلك أنهم ينظمون ثمر التين البري في قلادة من ثمرها الصغير الموجود عليها (ابن العوام 1: 573) وهذا ما يفسر هذه الأبيات المذكورة في الحلل السندسية (ص76 ق) وقد نظمها أمير صلب كثيراً من رعاياه:
أهل الحرابة والفساد من الورى ... يَعْزون في التشبيه للذُكَّار
ففساد ... الصلاح لغيره ... بالقطع والتعليق في الأشجار
ذُكَّارهم ذكرى إذا ما أبصرِوا ... فوق الجموع وفي ذُرَى الأسوار
(في البيت الثاني بياض في مخطوطتنا ولعل الصواب ففساده فيه الصلاح).
ذُكّار: لقاح النخل (باجني ص148).
ذَكِّير: من يشترك في الحفل الديني المسمى ذِكْر (انظر الكلمة) (لين عادات 2: 212). ذِكِّير: عَرَّاف، كاهن، زاجر الطير، ضارب الرمل (باين سميث 1558).
ذَكَّارة المُعَذَّبين: سلاسل، قيود، أغلال (المعجم اللاتيني - العربي).
ذاكر، القُوَّة الذاكرة: القوة الحافظة (فوك).
تَذْكِرَة: تذكر، تذكار (بوشر).
تذكرة: موعظة (ابن جبير ص150، 151).
وتذكرة وتجمع على تذاكر: رقعة، بطاقة (بوشر، همبرت ص107، محيط المحيط).
وتذكرة: براءة (فرمان) صك يصدره الأمير. (مملوك 1، 1: 188).
وتذكرة: جواز سفر (برتون: 1: 18). وفي محيط المحيط: تذكرة الطريق.
وتذكرة: بطاقة التصدير (بلسييه ص 324، كريست وبارب ص50، بلاكيير 2: 266).
وتذكرة: شهادة تمنح لأسرى النصارى حين يطلق سراحهم (لوجييه ص285).
وتذكرة: لائحة، جدول مفصل لمضمون حساب (بوشر).
وتذكرة: سند الإعفاء بكفالة من الرسوم الجمركية. (بوشر).
تذكرة النكاح: عقد النكاح (بركهارت نوبيه ص 305).
تذكار الأموات: يوم الأموات (همبرت ص154).
تذكاري: استذكاري (بوشر).
تَذْكِيرَة، وتجمع على تذاكير: مذكرة، مفكرة. (فوك).
مُذَكِّر: واعظ (فالتون ص43).
والمذكر مرادف المعرّف: العبد الدليل على أسماء الناس. وهو أشبه بالحاجب والآذان (ابن بطوطة 2: 346، 363).
مذاكر: عضو التناسل (بوشر).
مذاكر: خصية (فوك، ألكالا).

ذكر

1 ذَكَرَهُ, [aor. ـُ inf. n. ذِكْرَى, (S, A, Msb,) which is fem., (Msb,) and imperfectly decl., (S,) and ذِكْرٌ (A, K) [and ذُكْرٌ, or, accord. to EtTebreezee, (Ham p. 26,) the latter of these two but not the former, or, as is said in the Msb., both are properly substs., and a distinction is made between them, as will be shown below,] and تَذْكَارٌ, (K,) He preserved it in his memory: (K, * TA:) he remembered it; (S, A;) as also ذَكَرَهُ بِقَلْبِهِ [to distinguish it from ذَكَرَ in a sense afterwards to be explained], (S, Msb,) and ↓ تذكّرهُ; (S, A;) and ↓ اِدَّكَرَهُ (S, K, TA,) originally اِذْتَكَرَهُ (S,) and اِذَّكَرَهُ (TA, and so in the CK,) and اِذْدَكَرَهُ (K,) and ↓ استذكرهُ, (Az, K,) signify the same as تذكّرهُ (K) [as explained above]: ↓ تذكّرهُ signifies also he became reminded of it; (Msb;) [and so ↓ ادّكرهُ and its variations: and ↓ استذكرهُ seems properly to signify, as also ↓ تذكرّهُ, he recollected it; or called it to mind: and he sought to remember it: and ↓ استذكر and ↓ تذكّر used intransitively, he sought, or endeavoured, to remember.] Yousay, ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ [I remembered the thing after forgetting]: (S:) and ذَكَرْتُ المَنْسِىَّ and ↓ تَذَكَّرْتُهُ [I remembered the thing forgotten, and I became reminded of it, or I recollected it]: (A:) and بَعْدَ أَمَهٍ ↓ ادّكر, occurring in the Kur [xii. 45, accord. to one reading of the last word], means He remembered [or became reminded] after forgetting. (S) And رَبَطَ فِى

بِهِ حَاجَتِهِ ↓ إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ [He tied upon his finger a thread or string, seeking to remember, or recollect, or call to mind, thereby the thing that he wanted: such a thread or string is commonly called رَتِيمَةٌ:]: (Az:) and ↓ استذكر is used alone with the like signification [i. e. He sought to remember]: and also signifies He studied a book and preserved it in his memory, accord. to the K; but accord. to other lexicons, he studied a thing in order to remember it, or preserve it in his memory: (TA:) you say, بِدِرَاسَتِهِ ↓ استذكر He sought to remember by his studying of a book. (A.) b2: ذَكَرَ حَقَّهُ, (K,) inf. n. ذِكْرٌ (TA,) He was mindful of his right, or claim; and did not neglect it. (K.) Agreeably with this explanation, the words in the Kur [ii. 231, &c.,] وَاذْكُرُوا نِعْمَةَ اللّٰهِ عَلَيْكُمْ have been rendered And be ye mindful of, and neglect not to be thankful for, the favour of God conferred upon you: like as an Arab says to his companion, اُذْكُرْ حَقِّىعَلَيْكَ Be thou mindful of my claim upon thee; and neglect it not. (TA.) b3: [In like manner also are explained the words] وَاذْكُرُوا مَا فِيهِ in the Kur [ii. 60], And study ye what is in it, and forget it not: or think ye upon what is in it: or do ye what is in it. (Bd.) b4: One says, مَا اسْمُكَ أَذْكُرْ, (Fs and Lb, and so in a copy of the K,) or أَذْكُرْهُ, (so in another copy of the K, and in the TA,) the hemzeh of أَذْكُرْ being disjunctive, (Lb, K,) [in the CK we find مَا اسمُكَ اَذْكِرْهُ بقطعِ الهَمْزَةِ مِنْ اَذْكَر, as though the reading were أَذْكَرْهُ with a disjunctive hemzeh from أَذْكَرَ, which is manifestly wrong,] and with fet-h, because it is the hemzeh of the first person of a triliteral [unaugmented] verb, and with the ر mejzoom, because it is the complement of an interrogative phrase: (Lb:) it is expressive of disapprobation, (Lb, K,) and means, Acquaint me with thy name: [or, lit., what is thy name?] I will remember it, or I will bear it in mind (اذكره): the conditional phrase [if thou tell it to me] is suppressed because unnecessary, on account of frequent usage of the saying, and because what remains is indicative of it: (Lb, MF:) the saying is a prov.; and is also related with the conjunctive hemzeh, [اذْكُرْ, or اذْكُرْ; in which case it is most appropriately rendered, What is thy name? Say: or Tell it] but the reading with the disjunctive hemzeh is that which is commonly known: (TA:) [for]

A2: ذَكَرَهُ, aor. ـُ (TA,) inf. n. ذِكْرَى, fem., [and imperfectly decl,] (Msb,) and ذِكْرٌ and ذُكْرٌ, (TA,) [or the former of these two (which is the most common of all) but not the latter, or, as is said in the Msb, both are properly substs., and a distinction is made between them, as will be shown below,] also signifies He mentioned it; told it; related it; said it; (TA;) and so ذَكَرَهُ بِلِسَانِهِ [to distinguish it from ذَكَرَ in the first sense explained above]. (S, Msb.) You say ذَكَرْتُ لِفُلَانٍ حَدِيثَ كَذَاوَكَذَا I mentioned, or told, or related, to such a one the story of such and such things. (TA.) And ذَكَرَ امْرَأُ بِمَا لَيْسَ فِيهِ [He mentioned, or spoke of, a man as having that attribute which was not in him]. (El-Jámi' es-Sagheer voce مَنْ) b2: And ذَكَرَهُ (assumed tropical:) He magnified Him, namely, God; celebrated, lauded, or praised, Him; asserted his unity; (Zj;) [saying سُبْحَانَ اللّٰهِ, and الحَمْدُ لِلّٰهِ, and اَللّٰهُ أَكْبَرُ; or لَاإِلَاهَ إِلَّااللّٰهُ; or هُوَاللّٰهُ; or the like.] b3: [And, in like manner, (assumed tropical:) He spoke well of him, namely, a man; mentioned him with approbation; eulogized, praised, or commended, him: for ذَكَرَهُ بِالجَمِيلِ, or بِخَيْرٍ

See ذِكْرٌ below.] b4: Also, contr., [for ذَكَرَهُ بِالقَبِيحِ or بِشَرٍّ] (assumed tropical:) He spoke evil of him; men-tioned him with evil words; (Fr;) mentioned his vices, or faults; spoke evil of him behind his back, or in his absence, saying of him what would grieve him if he heard it, but saying what was true; or merely said of him what would grieve him: an elliptical expression in this and in the contrary sense; what is meant being known. (Zj.) One says to a man, لَئِنْ ذَكَرْتَنِى لَتَنْدَمَنَّ, meaning [Verily, if thou mention me] with evil words [thou will assuredly repent]: and in like manner the verb is used in the Kur xxi. 37 and 61: and 'Antarah says, لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُ فَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ meaning Mention thou not reproachfully [my horse, and what I have given him for food, for, if thou do, thy skin will be like the skin of the scabby]: (Fr, T:) but AHeyth disallows this signification of the verb, and explains the saying of 'Antarah as meaning, Be not thou fond of mentioning my horse, and my preferring him before the family. (T, TA.) b5: ذَكَرَ فُلَانَةَ, inf. n ذِكْرٌ, [expressly said to be] with kesr, [so in the CK, and I think it the right reading,] or ذَكْرٌ, [so in a MS. copy of the K, and in the TA,] with fet-h, [so in the TA,] He demanded such a one in marriage: or he addressed himself to demand her in marriage: (K:) [as though the mentioning a woman implied a desire to demand her in marriage:] it occurs in one of these two senses in a trad. (TA.) A3: ذَكَرَهُ, inf. n. ذَكْرٌ, with fet-h, He struck him upon his penis. (K.) 2 ذكّرهُ إِيَّاهُ, (S, A, * Msb, K,) and ذكّرهُ بِهِ, (Kur xiv. 5, &c.,) inf. n. تَذْكِرَةٌ (A, TA) and تَذْكِيرٌ, (K, TA,) and quasi-inf. n. ↓ ذِكْرَى imperfectly decl.; (A, * K, * TA;) and ايّاهُ ↓ اذكرهُ; (S, Msb, K;) He reminded him of, or caused him to remember, him, or it. (S, Msb, K.) b2: And ذكّر, (TA,) inf. n. تَذْكِيرٌ (K) [and تَذْكِرَةٌ also, as in the Kur xx. 2], He exhorted; admonished; exhorted to obedience; gave good advice, and reminded of the results of affairs; reminded of what might soften the heart, by the mention of rewards and punishments. (K, TA.) Thus the verb is used in the Kur lxxxviii. 21. (TA.) A2: Also ذكّرهُ, inf. n. تَذْكِيرُ, He made it (a word) masculine; contr. of أَنَّثَهُ. (S, * Msb, K. *) b2: In the Kur [ii. 282], فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى is said by some to signify (assumed tropical:) That one of them may make the other to be in the legal predicament of a male: [meaning that both of them together shall be as one man:] or, accord. to others, one of them may remind the other. (TA.) b3: It is said in a trad., فَذَكِّرُوهُ ↓ القُرْآنُ ذَكَرٌ (tropical:) The Kur-án is eminently excellent [lit., masculine]: therefore do ye hold it and know it and describe it as such. (K, TA. [In the CK, for ذَكَرٌ is put ذِكْرٌ.]) b4: [Hence,] ذكّرهُ, (TA,) inf. n. تَذْكِيرٌ, (K,) He put to it, namely a sword, (TA,) and the head of an axe &c., (K,) an edge of steel. (K, * TA.) [See ذُكْرَةٌ.]3 ذاكرهُ, (MA,) inf. n. مُذَاكَرَةٌ, (KL;) He called to mind with him (MA, KL) a story, or discourse, or the like, (MA,) or a thing. (KL.) b2: [And hence, He conferred with him.]4 أَذْكَرَ see 2.

A2: اذكر also signifies He (a man [or other]) begat a male. (TA from a trad.) and اذكرت She (a woman, S, A, or other female, TA) brought forth a male, (S, A, K,) or males. (Mgh.) It is said in a prayer for a woman in labour, أَيْسَرَتْ وَأَذْكَرَتْ May she have an easy birth, and may she bring forth a male child. (A.) And you say also, اذكرت بِهِ (assumed tropical:) She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.) 5 تَذَكَّرَ see 1, in five places, in the first and second sentences. b2: [Also It (a word) was, or became, or was made, of the masculine gender; contr. of تأنّث.]6 تذاكروا They called to mind [a story, or discourse, or the like, or a thing,] one with another. (KL. [See 3.]) b2: [And hence, They conferred together.]8 اِدَّكَرَ and اِذَّكَرَ and اِذْدَكَرَ: see 1, in three places, in the first and second sentences.10 إِسْتَذْكَرَ see 1, in six places, in the first and third sentences.

ذَكْرٌ: see ذِكْرٌ: A2: and ذَكِيرٌ.

ذُكْرٌ: see ذِكْرٌ, in six places.

A2: سَيْفٌ ذُو ذُكْرٍ, or ↓ ذُكُرٍ, (as in different copies of the S,) and أَذْكِرَةٍ, [which is the pl.,] (A,) (tropical:) A cutting, or sharp, sword. (S, A.) [See ذُكْرَةٌ.]

ذِكْرٌ (Yoo, A'Obeyd, Yaakoob, S, M, A, Msb, K) and ↓ ذُكْرٌ, (Yoo, A'Obeyd, Yaakoob, S, A, Msb, K, TA,) or the latter only in the first of the senses here to be explained, (Fr, Msb, TA,) and the latter only is mentioned in this sense in the Fs, (TA,) and is said by El-Ahmar to be of the dial. of Kureysh, (TA,) [both said in the Msb to be simple substs., though many hold them to be inf. ns.,] and ↓ ذَكْرٌ, accord. to one of the expositors of the Fs, but this is strange, (TA,) and ↓ ذِكْرَةٌ (S, M) and ↓ ذُكْرَةٌ (M, TA) and ↓ ذِكْرَى, (S, M, [see 1, first sentence,]) and also دِكْرٌ (S) and دُكْرٌ, mentioned by ISd as of the dial. of Rabee'ah, but held by him to be of weak authority, (TA,) Remembrance; (S, M, A, Msb, K, &c.;) the presence of a thing in the mind: (Er-Rághib:) also termed ذِكْرٌ بِالقَلْبِ, (Msb, TA,) to distinguish it from ذِكْرٌ in another sense, to be explained below: (TA:) he pl. of ↓ ذِكْرَةٌ is ذِكَرٌ, (M,) also said to be pl. of ↓ ذِكْرَى. (MF, art. احد.) You say, ↓ اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ and ذِكْرٍ in the same sense, Place thou him, or it, in thy remembrance. (S.) And أَجْعَلَهُ مِنِّى

↓ عَلَى ذُكْرٍ, and ذِكْرٍ, I will not forget him, or it. (A.) And ↓ مَا زَالَ مِنِّى عَلَى ذُكْرٍ, and ذِكْرٍ (K,) or the former only, (Fr, Msb, TA,) He, or it, did not cease to be in my remembrance; (K;) I did not forget him, or it. (Fr, TA.) and ↓ أَنْتَ مِنِّى عَلَى ذُكْرٍ Thou art in my mind. (ISd, Lb.) b2: The words in the Kur [xxix. 44]

وَلَذِكْرُ اللّٰهِ أَكْبَرُ admit of two explanations: The remembrance of God is better for a man than a man's remembrance of a man: and the remembrance of God is better as more efficacious in forbidding evil conduct than is prayer. (TA.) b3: ذِكْرٌ also signifies Memory; a certain quality of the mind, by which a man is able to remember what he cares to know; like حِفُظٌ, except that this latter term is used with regard to the preservation of a thing [in the mind], whereas the former is used with regard to calling it to mind. (Er-Rághib.) A2: Also ذِكْرٌ (Er-Rághib, Msb, TA) and ↓ ذُكْرٌ, (Msb, TA,) or the former only accord. to Fr, (Msb, TA,) and ↓ ذِكْرَى (Msb,) The mention, telling, relating, or saying, of a thing: said by some to be contr. of صَمْتٌ: (TA:) and also termed ذِكْرٌ بِاللِّسَانِ (Msb, TA,) to distinguish it from ذِكْرٌ in the sense first explained above. (TA.) b2: Also ذِكْرٌ (assumed tropical:) The praise, and glorification, of God; the celebration, or declaration, of his remoteness, or freedom, from every impurity or imperfection, or from everything derogatory from his glory; or the saying سُبْحَانَ, اللّٰهِ, [and الحَمْدُ لِلّٰهِ, and أَللّٰهُ أَكْبَرُ,] and لَا إِلَاهَ إِلَّا اللّٰهُ, [&c., see 1,] and uttering all the forms of his praise: a reading, or reciting, of the Kur-án: a thanking [God]: obedience [to God]: (Abu-l- 'Abbás:) prayer to God; (K;) supplication. (Abu-l-'Abbás, K.) b3: Also (tropical:) Praise, or eulogy, or good speech, of another. (S, * K, * TA.) b4: [And, accord. to some, (tropical:) Dispraise, or evil speech. See 1.]

b5: Also (assumed tropical:) A thing that is current upon the tongue. (K.) b6: (tropical:) Fame; renown; report; reputation; (S, A, K;) whether good or evil; (ISd;) as also ↓ ذُكْرَةٌ. (Az, ISd, K.) Thus in the saying, لَهُ ذِكْرٌ فِى النَّاسِ (tropical:) He has fame among the people: in which it has also the signification next following. (A.) b7: (tropical:) Eminence; nobility; honour. (S, A, Msb, K.) So in the Kur [xciv. 4], وَرَفَعْنَا لَكَ ذِكْرَكَ (tropical:) And We have raised for thee thine eminence, or thy nobility, or thine honour: as some say, it means, when I am mentioned, thou art mentioned with Me: and again, in the Kur [xliii. 43], وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ (tropical:) And verily it (the Kur-án) is an honour to thee and to thy people. (TA.) Also, in the Kur [xxxviii. 1], وَ القُرْآنِ ذِى الذِّكْرِ (tropical:) By the Kur-án possessed of eminence, &c. (S) b8: Also (assumed tropical:) A book containing an exposition of religion, and an institution of religious laws: (K:) any book of the prophets: (TA:) and especially the Kur-án: (MF, TA:) and the تَوْرَاةٌ [or Book of the Law revealed to Moses]: (Aboo-Hureyreh, TA in art. زبر:) and that [law] which is [recorded] in heaven. (Sa'eed Ibn-Jubeyr, TA ubi suprà.) b9: (assumed tropical:) An exhortation; an admonition, or a warning. (Bd in xxxviii. 1.) b10: ذِكْرُ حَقٍّ (tropical:) A written obligation; syn. صَكٌّ: (A, K:) pl. ذُكُورُ حَقٍّ, (A,) or ذُكُورُ حُقُوقٍ. (TA.) You say, لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ (tropical:) [I have a written obligation to insure this thing]. (A.) A3: See also the next paragraph, in the latter half.

ذَكَرٌ [probably originally signifying “ mentioned,” or “ talked of,” of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ, and خَبَطٌ in the sense of مَخْبُوطٌ, and قَبَضٌ in the sense of مَقْبُوضٌ, &c.; and hence the first, and perhaps most others, of the significations here following:] Male; masculine; of the male, or masculine, sex, or gender; contr. of أُنْثَى: (S, A, Msb, K, &c.:) [the corresponding word in Hebrew () has been supposed to have this signification because a male is much “ mentioned,” or “ talked of; ” and it is well known that the Arabs make comparatively little account of a female:] pl. ذُكُورٌ (S, A, Msb, K) and ذُكُورَةٌ (A, Msb, K) and ذِكَارٌ (K) and ذِكَارَةٌ and ذُكْرَانٌ (S, A, Msb, K) and ذِكَرَةٌ: (S, K:) [the last, in one copy of the S, I find written ↓ ذِكْرَةٌ, which, if correct, is a pl. of pauc.: and in the TA, in the same phrase in which it occurs in the S, it is written ↓ ذُكْرَةٌ, and expressly said to be with damm, so that it is a quasi-pl. n.:] the pl. form with و and ن is not allowable. (Msb.) One says, كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ, or ↓ الذِّكْرَةُ, (accord. to different copies of the S,) or ↓ الذُّكْرَةُ, with damm, (accord. to the TA,) How many are the males of thy children? (S, TA.) b2: The male organ of generation; the penis; syn. عَوْفٌ; (S, K, &c.;) of a man: (TA:) or the فَرْج [an equivocal term, but here evidently used in the above-mentioned sense,] of an animal: (Msb:) pl. ذُكُورٌ, (K,) or ذِكَرَةٌ, like عِنَبَةٌ, (Msb,) or ذِكَارَةٌ, (T, TA,) and ↓ مَذَاكِيرُ: (S, Msb, K:) the last contr. to analogy, (S, Msb,) as though used for the sake of distinction between this signification and the one immediately preceding: (S:) or of the same class as مَحَاسِنُ [with respect to حُسْنٌ] and مَلَامِحُ [with respect to لَمْحَةٌ]: (ISd:) Akh says that it is a pl. without a [proper] sing., like عَبَابِيدُ and أَبَابِيلُ: accord. to the T, it has no sing.; or if it have a sing., it is ↓ مُذْكِرٌ, like مُقْدِمٌ, of which the pl. is مَقَادِيمُ; and signifies the parts next to the penis: (TA:) or it signifies the penis with what is around it; [or the genitals;] and is similar to مَفَارِقُ in the phrase شَابَتْ مَفَارِقُ رَأْسِهِ: and قَطَعَ مَذَاكِيرَهُ signified He extirpated his penis. (Mgh.) b3: Applied to a man, (A, K,) it also signifies (tropical:) Strong; courageous; acute and ardent; vigorous and effective in affairs; [and also] stubborn; and disdainful: (TA:) or [masculine, meaning] perfect; like as أُنْثَى is applied to a woman. (T and A in art. انث.) The signification of “ strong, courageous, and stubborn,” and the significations which the same word has when applied to rain and to a saying, are assigned in the K to ↓ ذِكْرٌ; but [SM says,] I know not how this is; for in the other lexicons they are assigned to ذَكَرٌ. (TA.) You say, لَا يَفْعَلُهُ إِلَّا ذُكُورَةُ الرِّجَالِ (tropical:) [None will do it but such as are strong, &c., of men]. (A.) b4: Applied to iron, (tropical:) Of the toughest and best quality, (K,) and strongest; (TA;) contr. of أَنِيثٌ; (S;) [iron converted into steel;] as also ↓ ذَكِيرٌ. (K.) [See also ذُكْرَةٌ.] b5: Applied to a sword, (tropical:) Having مَآء

[i. e., diversified wavy marks, streaks, or grain]; (S;) as also ↓ مُذَّكَّرٌ: (S, K:) or of which the edge is of steel (حَدِيدٌ ذَكَرٌ) and the مَتْن [or middle of the broad side] of soft iron; of which the people say that they are of the fabric of the Jinn, or Genii: (A'Obeyd, S:) or ↓ مُذَكَّرُ signifies having a sharp iron blade or edge: (As:) the pl. of the former is ذُكُورٌ. (Ham p. 168.) b6: ذُكُورُ البُقُولِ (tropical:) Herbs, or leguminous plants, that are hard and thick: (TA voce عُشْبٌ:) or that are thick, and inclining to bitterness: (S, TA:) like as أَحْرَارُهَا signifies such as are slender and sweet: (TA:) or the former signifies such as are thick and rough. (AHeyth.) b7: ذُكُورَةُ الطِّيبِ, (K,) and ذُكُورُهُ, and ذِكَارَتُهُ, (TA,) (tropical:) Perfume proper for men, exclusively of women: i. e., (TA,) that leaves no stain; (K, * TA;) that becomes dissipated; such as musk, and aloes-wood, and camphire, and غَالِيَة, and ذَرِيرَة. (TA.) [See the contr., طِيبٌ مُؤَنَّثٌ, in art. انث.] b8: ذَكَرٌ applied to the Kur-án signifies (tropical:) Eminently excellent. (K.) See 2. b9: Applied to a saying, (tropical:) Strong and firm: and in like manner to poetry. (A.) b10: The Arabs disliked a she-camel's bringing forth a male; and hence they applied the term ذَكَرٌ, met., to (tropical:) Anything disliked. (A.) b11: [Thus,] applied to rain, it signifies (tropical:) Violent; (A, K;) falling in large drops. (K.) They said, أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ (tropical:) Rains bringing intense cold and torrents fell upon the earth. (A.) b12: Applied to a day, (tropical:) [Severe; distressing; hard to be borne: see also مُذَكَّرٌ]. (A.) b13: IDrd says, I think that the name الذكر [so in the TA, without any syll. signs; app. الذَّكَرُ] is applied by some of the Arabs to السِّمَاكُ الرَّامِحُ [or the star Arcturus]. (TA.) ذَكُرٌ: see ذَكِيرٌ.

ذَكِرٌ: see ذَكِيرٌ.

سَيْفٌ ذُو ذُكُرٍ: see ذُكْرٌ.

ذَكْرَةٌ: see مُذَكَّرٌ.

ذُكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

A3: Also (tropical:) A piece of steel that is added [to the edge of a sword and] to the head of an axe &c. (K, * TA.) b2: And (tropical:) Sharpness of a sword: [see also ذُكْرٌ:] and of a man. (S, A, K.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ, and ذُكْرَةُ الرَّجُلِ, (tropical:) The sharpness of the sword, and the sharpness of the man, went. (S, A.) ذِكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

ذَكَرَةٌ: see مُذَكَّرٌ.

ذَكِرَةٌ: see مُذَكَّرٌ.

ذِكْرَى: see ذِكْرٌ, in three places. b2: Remembrance with the reception of exhortation: so in the following passage of the Kur [xlvii. 20], فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ [Then how, that is, of what avail, will be to them their remembrance with the reception of exhortation when it (the hour of the resurrection) cometh to them: or] how will it be to them when it (the hour) cometh to them with their remembrance and their reception of exhortation: (K, * TA:) i. e., this will not profit them. (TA.) b3: Repentance: so in the Kur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى, i. e. And how shall he have repentance? (K, TA.) b4: A reminding, or causing to remember: so in the Kur viii. 1, and xi. 121, (K,) and li. 55. (Fr.) See 2. b5: An admonition: so in the Kur xxxviii. 42, and xl. 56. (K.) b6: A being reminded, or caused to remember: so in the Kur [xxxviii. 46], in the phrase ذِكْرَى الدَّارِ Their being reminded of, or caused to remember, the latter abode, and being made to relinquish worldly things, or not to desire them: (K:) or it may mean their remembering much the latter abode. (B, TA.) ذَكِيرٌ A man possessing an excellent memory. (S.) b2: Also, (Az, K,) and ↓ ذَكْرٌ, (accord. to a MS. copy of the K, and so, as is said in the TA, accord. to the method of the author of the K,) or ↓ ذَكِرٌ, (accord. to the CK,) and ↓ ذَكُرٌ and ↓ ذِكِّيرٌ, (K,) (tropical:) A man possessing ذِكْر, (K,) i. e., fame, or renown: or glory, or boastfulness. (TA.) A2: See also ذَكَرٌ, in the latter half of the paragraph.

ذِكِّيرٌ: see the next preceding paragraph.

ذُكَّارَةٌ The males of palm-trees. (K.) ذَاكِرٌ [act. part. n. of 1]. b2: مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا

آثِرًا: see art. اثر.

أَذْكَرُ (tropical:) More, and most, sharp, (S, TA,) acute and ardent, vigorous and effective in affairs. (TA.) Mohammad used to go round to his wives in one night, and to perform the ablution termed غُسْل for his visit to every one of them; and being asked wherefore he did so, he answered, إِنَّهُ أَذْكَرُ (tropical:) It is more, or most, sharp [or effective]; syn. أَحَدُّ. (S, TA, from a trad.) And it was said to Ibn-Ez-Zubeyr, when he was prostrated, وَاللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ (tropical:) By God, women have not brought forth one more acute and ardent and vigorous and effective in affairs than thou. (TA from a trad.) تَذْكِرَةٌ an inf. n. of 2. (A, TA.) b2: [and hence,] A thing by means of which something that one wants [or desires to remember] is called to mind; a memorandum. (S, K, TA.) b3: [A biographical memoir. b4: And, in the present day, Any official note; such as a passport; a permit; and the like.]

مَذْكَرٌ A place of remembrance: pl. مَذَاكِرُ: whence المَذَاكِرُ in a trad., app. meaning The black corner or stone [of the Kaabeh]. (TA.) مُذْكَرٌ: see its fem., with ة, voce مُذَكَّرٌ.

مُذْكِرٌ A woman [or other female (see 4)] bringing forth a male: (S, K:) or a woman that brings forth men-children. (TA in art. رجل.) b2: And (tropical:) A desert that produces herbs, or leguminous plants, of the kind called ذُكُور. (As. [See ذَكَرٌ: and see also مِذْكَارٌ.]) b3: and (tropical:) A road that is feared. (A, K.) b4: See also مَذَكَّرٌ, in two places. b5: And see ذَكَرٌ, in the former half of the paragraph.

مُذَكَّرٌ [A masculine word; a word made mas-culine]. b2: مُذَكَّرَةٌ A she-camel resembling a hecamel in make and in disposition. (S.) and also, (K, TA,) or ↓ مُذْكَرَةٌ, (accord. to the CK,) A woman who makes herself like a male; (K;) as also ↓ ذَكَرَةٌ, (L, and so in a copy of the K,) or ↓ ذَكِرَةٌ, (so in another copy of the K, and in the TA,) or ↓ ذَكْرَةٌ, (so in the CK,) and ↓ مُتَذَكِّرَةٌ. (K.) b3: مُذَكَّرَةُ الثُّنْيَا A she-camel having a large head, (K, TA,) like that of a he-camel: (TA:) because her head is one of the parts that are excepted in the game of chance [called المَيْسِر] for the man who has sold her: [therefore those parts are termed الثُّنْيَا:] (K:) or resembling the make of the male in [the largeness of] the head and legs. (Th, M in art. ثنى.) b4: And يَوْمٌ مُذَكَّرٌ (tropical:) A day that is severe, distressing, or hard to be borne; as also ↓ مُذْكِرٌ: (K, TA:) or in which a severe fight, or slaughter, has taken place. (A, TA.) [See also ذَكَرٌ, last sentence but one.]

b5: And دَاهِيَةٌ مُذَكَّرَةٌ (tropical:) A severe calamity or misfortune; (A, K;) and so ↓ مُذْكِرٌ [without ة because it is from this epithet applied to a she-camel as meaning "bringing forth a male;" for her doing so was disliked, as has been mentioned voce ذَكَرٌ]: (K:) or the latter means which none can withstand but strong, courageous, stubborn men. (TA.) A2: See also ذَكَرٌ, in two places, in the latter half of the paragraph.

مِذْكَارٌ A woman [or other female] that usually brings forth males. (S, K.) And A man who usually begets male children. (TA.) b2: Also (tropical:) Land that produces herbs, or leguminous plants, such as are termed ذُكُور: (A, TA: [see مُذْكِرٌ, and ذَكَرٌ:]) or that does not produce [anything]: but the former signification is the more common. (TA.) b3: And فَلَاةٌ مِذْكَارٌ (tropical:) A terrible desert; (As, A, K;) that is not traversed but by strong, courageous, stubborn men. (As, K.) مَذْكُورٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man praised, or spoken of well. (TA.) b3: لَمْ يَكُنْ شَيْئًا مَذْكُورًا, in the Kur [lxxvi. 1], means [accord. to some] When he was not a thing existing by itself, though existing in the knowledge of God. (TA.) مَذَاكِيرُ said to be an anomalous pl. of ذَكَرٌ in a sense pointed out above: see the latter word. (S, Msb, K. *) مُتَذَكّرَةٌ: see مُذَكَّرٌ.

ذكر
: (الذِّكْرُ بالكَسْر: الحِفْظُ للشَّيْءِ) يَذْكُرْه، (كالتَّذْكارِ) ، بالفَتْح، وهاذه عَن الصَّغَانِيّ، وَهُوَ تَفْعَال من الذِّكر. (و) الذِّكْر: (الشَّيْءُ يَجْرِي على اللِّسَانِ) ، وَمِنْه قَوْلهم: ذَكَرْت لِفُلان حَدِيثَ كَذَا وكَذَا، أَي قُلْتُه لَهُ، وَلَيْسَ من الذِّكْر بعد النِّسيان. وَبِه فُسِّر حَدِيثُ عُمرَ رَضِي الله عَنهُ: (مَا حَلَفْت بهَا ذَاكِراً وَلَا آثِراً) أَي مَا تَكلّمتُ بهَا حَالِفاً.
ذَكَرَه يَذْكُره ذِكْراً وذُكْراً، الأَخِيرَة عَن سِيبَوَيْه.
وَقَوله تَعَالَى: {وَاذْكُرُواْ مَا فِيهِ} (الْبَقَرَة: 63) قَالَ أَبُو إِسحاق: مَعْنَاهُ ادْرُسُوا مَا فِيهِ.
وَقَالَ الرَّاغِب فِي المُفْردات، وتَبِعَه المُصَنِّف فِي البَصَائر: الذِّكْر تَارَة يُرَادُ بِهِ هَيْئَةٌ لِلْنَفْس بهَا يُمْكِن الإِنْسَانَ أَن يَحْفَظَ مَا يَقْتَنِيه من المَعْرِفة، وَهُوَ كالحِفْظ إِلّا أَن الحِفْظ يُقَال اعْتباراً بإِحرَازه، والذِّكْر يُقَال اعْتِبَارَاً بإِحرَازه، والذِّكْر يُقَال اعْتِبَاراً باسْتِحْضَارِه، وَتارَة يُقَال بحُضُور الشَّيْءِ القَلْب أَو القَوْل. ولهاذا قِيل: الذِّكْر ذِكْرَانِ: (ذِكر) بالقَلْب، و (ذكر) بِاللِّسَانِ.
وأَوردَ ابْن غازِي المسيليّ فِي تَفْسير قولِهِ تَعَالَى: {اذْكُرُواْ اللَّهَ ذِكْراً كَثِيراً} (الْأَحْزَاب: 41) الذِّكْر: نَقهيضُه النِّسْيَان، وَمَا أنسانيه إِلَّا الشَّيْطَان أَن أذكرهُ (الْكَهْف: 63) والنِّسْيان مَحَلُّه القَلْبُ، فكَذَا الذِّكْر، لأَن الضِّدَّين يَجِبُ اتِّحَادُ مَحَلِّهما. وَقيل: هُوَ ضِدُّ الصَّمْت، والصَّمْت مَحَلُّه اللِّسَانُ، فَكَذَا ضِدُّه. وهاذه مُعارضة بَيْن الشِّرِيف التِّلِمسانيّ وابنِ عَبْدِ السَّلام ذَكَرَها الغزاليّ فِي المَسَالِك وغَيْره، وأَورَه شيخُنا مُفصَّلاً.
(و) من المَجاز: الذِّكْر: (الصِّيتُ) ، قَالَ ابنُ سِيده: يكون فِي الخَيْرِ والشَّرّ، (كالذَّكْرَةِ، بالضَّمّ) ، أَي فِي نقِيض النِّسيان وَفِي الصِّيت، لَا فِي الصِّيتِ وَحْدَه كَمَا زَعَمَه المُصَنِّف، وَاعْترض عَلَيْهِ. أَما الأَوّل، فَفِي المُحْكَم: الذِّكر الذِّكْرَى بالكَسْر: نَقِيضُ النِّسْيَانِ، وكذالك الذُّكْرَةُ، قَالَ كَعْبُ بنُ زُهَيْر:
أَنَّى أَلَمَّ بك الخَيَالُ يَطِيفُ
ومَطافُه لَك ذُكْرَةٌ وشُعُوفُ
الشُّعُوفُ: الوَلُوعُ بالشيْءِ حَتَّى لَا يَعْدِلَ عَنْه.
وأَما الثاين فَقَالَ أَبو زَيْد فِي كِتَابه الهوشن والبوثن: يُقَال: إِنَّ فُلاناً لرَجلٌ لَو كَانَ لَهُ ذُكْرَة. أَي ذِكْرٌ، أَي صِيتٌ. نَقله ابنُ سِيدَه.
(و) من المَجَاز: الذِّكْر: (الثَّنَاءُ) ، وَيكون فِي الخَيْر فَقَط، فَهُوَ تَخْصِيصٌ بعد تَعْمِيم ورجلٌ مَذْكُور، أَي يُثْنَى عَليه بخَيْر.
(و) من المَجَاز: الذِّكْر: (الشَّرَفُ) وَبِه فُسِّر قولُه تَعَالَى: {وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ} (الزخرف: 44) أَي القُرْآن شَرَفٌ لَك ولَهُم. وقَولُه تَعَالَى: {وَرَفَعْنَا لَكَ ذِكْرَكَ} (الإنشراح: 2) أَي شَرَفَك. وَقيل: مَعْنَاهُ: إِذا ذُكِرْتُ ذُكِرْتَ مَعِي. (و) الذِّكْر: (الصلاةُ لِلَّه تَعَالَى والدُّعَاءُ) إِليه والثَّنَاءُ عَلَيْهِ. وَفِي الحَدِيث (كَانَتِ الأَنبياءُ عَلَيْهِم السلامُ إِذا حَزَبَهم أَمرٌ فَزِعوا إِلى الذِّكْر) أَي إِلى الصَّلَاة يَقُومون فيُصَلُّون. وَقَالَ أَبو العَبّاس: الذِّكْر: الطَّاعَة والشُّكْر، والدُّعَاءُ، والتَّسْبِيح، وقِراءَةُ القرآنِ وتَمْجِيدُ الله وتَسْبِيحُه وتَهْليلُه والثَّنَاءُ عَلَيْه بجَمِيع مَحامِده.
(و) الذِّكْرُ: (الكِتَابُ) الَّذِي (فِي تَفْصِيلُ الدِّينِ ووَضْعُ المِلَلِ) ، وكُلُّ كِتابٍ من الأَنْبِيَاءِ ذِكْرٌ، وَمِنْه قولُه تَعَالَى: {إِنَّا نَحْنُ نَزَّلْنَا الذّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ} (الْحجر: 9) قَالَ شيخُنا: وحُمِل على خُصُوص القُرآنِ وَحْدَه أَيضاً وصُحِّحَ.
(و) الذّكْر (مِنَ الرّجالِ: القَوِيُّ الشُّجَاعُ) الشَّهْم الماضِي فِي الأُمور (الأَبِيُّ) الأَنِفُ، وَهُوَ مَجازٌ. هاكذا فِي سَائِر الأُصول، وَلَا أَدْرِي كَيفَ يَكُونُ ذالك. ومُقْتَضى سِياق مَا فِي أُمَّهاتِ اللُّغةِ أَنه فِي الرِّجَال والمَطَرِ، والقَول الذَّكَر مُحَرَّكة لَا غير، يُقَال: رَجُلٌ ذَكَرٌ، وَمَطَرٌ ذَكَرٌ وقَوْلٌ ذَكَرٌ. فليحقّق ذالك وَلَا إِخال المُصَنّف إِلّا خالَفَ أَو سَها، وسبحانَ من لَا يَسْهُو، وَلم يُنبِّه عَلَيْهِ شيخُنا أَيضاً وَهُوَ مِنْهُ عَجِيب.
(و) الذَّكَر: (مِن المَطَر: الوابِلُ الشَّدِيدُ) . قَالَ الفرزْدَقُ:
فرُبَّ رَبيع بالبَلالِيقِ قد رَعَتْ
بمُسْتَنِّ أَغْياثٍ بُعَاقٍ ذُكُورُها
وَفِي الأَساس: أَصابت الأَرضَ ذُكُورُ الأَسْمِيَة؛ وَهِي الَّتِي تَجِيءُ بالبَرْد الشَّدِيد وبالسَّيْل. وَهُوَ مَجاز.
(و) الذَّكَر (مِنَ القَولِ: الصُّلبُ المَتِينُ) ، وَكَذَا شِعْر ذَكَرٌ، أَي فَحْلٌ وَهُوَ مَجَاز.
(و) من الْمجَاز أَيضاً: لِي على هاذا الأَمرِ ذِكْرُ حَقَ، (ذِكْرُ الحَقّ) ، بالكَسْر: (الصَّكُّ) ، والجَمْع ذُكُورُ حُقُوقٍ، وَقيل: ذُكُورُ حَقَ. وعَلى الثَّانِي اقْتَصَرَ الزَّمخْشَرِيّ، أَي الصُّكُوك.
(وادَّكَرهُ) ، واذَّكَرَه، (واذْدَكَرَه) ، قَلَبوا تاءَ افْتَعَل فِي هاذا مَعَ الذَّال بِغَيْر إِدْغام، قَالَ:
تُنْحِى على الشَّوْكِ جُرَازاً مِقْضَبَا
والهَمُّ تُذْرِيه اذْدِكاراً عَجَبَا
قَالَ ابْن سِيده: أَمّا اذَّكَرَ وادّكَرَ فإِبدال إِدغَامٍ، وَهِي الذِّكْر والدِّكر، لما رَأَوهَا قد انقلبتْ فِي ادَّكَر الّذي هُوَ الفِعْل المَاضي قَلَبُوها فِي الذِّكْر الي هُوَ جَمْع ذِكْره.
(واسْتَذْكَرَه) كاذَّكَره، حَكَى هاذِهِ الأَخيرةَ أَبو عُبَيْد عَن أَبِي زَيْد، أَي (تَذَكَّرَه) . فَقَالَ أَبو زَيْد: أَرتَمْتُ إِذا رَبَطْتَ فِي إِصبَعِهِ خَيْطاً يَسْتَذْكِر بِهِ حاجَته.
(وأَذْكَرَه إِيَّاه وذَكَّرَه) تَذْكِيراً، (والاسْمُ الذِّكْرَى) ، بالعسْر. (تقولُ: ذَكَّرتُه) تَذْكِرَةً، و (ذِكْرَى غيْرَ مُجْراة) وقولُه تَعَالَى: {وَذِكْرَى لِلْمُؤْمِنِينَ} (الْأَعْرَاف: 2) الذِّكْرَى: (اسمٌ للتَّذْكِيرِ) ، أَي أُقِيم مُقَمَه، كَمَا تَقول: اتَّقَيْتُ تَقْوَى. قَالَ الفَرَّاءُ: يكون الذِّرَى بمَعْنَى الذِّكْر، وَيكون بمعنَى التَّذْكِير، فِي قَوْله تَعَالَى: {وَذَكّرْ فَإِنَّ الذّكْرَى تَنفَعُ الْمُؤْمِنِينَ} (الذارايات: 55) (و) قولُه تَعَالَى فِي ص: {) 1 (. 023 رَحْمَة منا وذكرى لأولى الْأَلْبَاب} (ص: 43) أَي و (عِبْرة لَهُم. و) قولُه تَعَالَى: {يَتَذَكَّرُ الإِنسَانُ وَأَنَّى لَهُ الذّكْرَى} (الْفجْر: 23) أَي يَتُوب، و (من أَيْن لَهُ التَّوْبَة. و) قَوْلُه تَعَالَى: ( {ذِكْرَى الدَّارِ} (ص: 46) أَي يُذَكَّرون بالدَّارِ الآخرةِ ويُزَهَّدُون فِي الدُّنْيَا) ، وَيجوز أَن يكون المَعْنَى يُكْثِرُون ذِكْرَ الْآخِرَة، كَمَا قَاله المُصَنِّف فِي البَصَائر. وَقَوله تَعَالَى: ( {فَأَنَّى لَهُمْ إِذَا جَآءتْهُمْ ذِكْرَاهُمْ} (مُحَمَّد: 18) أَي فكَيفَ لَهُم إِذا جاءَتْهُم السَّاعَةُ بِذِكْرَاهم) وَالْمرَاد بهَا تَذَكُّرهم واتّعاظُهم، أَي لَا يَنْفعُهم يَوم القِيامة عِنْد مُشاهَدَةِ الأَهوال.
(و) يُقَال: اجعَلْه مِنْك على ذُكْرٍ، وذِكْرٍ، بِمَعْنى. و (مَا زالَ مِنِّي على ذُكْرٍ) ، بالضّمّ، (ويُكْسَر) ؛ والضَّمّ أَعْلَى (أَي تَذَكّرٍ) .
وَقَالَ الفَرَّاءُ: الذِّكْر: مَا ذَكَرْتَه بلِسَانك وأَظْهَرْته. والذُّكْر بالقَلْب. يُقَال: مَا زَال مِنّي على ذُكْرٍ، أَي لم أَنْسَه. واقتَصر ثَعْلبٌ فِي الفَصِيح على الضَّمِّ. وروَى بعضُ شُرَّاحِه الفَتْح أَيضاً، وَهُوَ غَرِيب. قَالَ شارِحُه أَبو جَعْفر اللَّبْلِيّ: يُقَال: ءَنتَ مِنِّي على ذُكْرٍ، بالضَّمّ، أَي عَلَى بَالٍ، عَن ابْنِ السِّيد فِي مُثَلَّثِه. قَالَ: وَرُبمَا كَسُروا أَوَّلَه. قَالَ الأَخطل:
وكُنْتُمْ إِذا تَنأَوْن عَنَّا تَعَرَّضَتْ
خَيَالاَتُكُمْ أَوبِتُّ منكمْ على ذِكْرِ
قَالَ أَبُو جَعْفَر: وحَكَى اللُّغَتَيْنِ أَيضاً يَعْقُوب فِي الإِصلاح، عَن أَبي عُبَيْدة، وكذالك حَكَاهُمَا يُونُس فِي نَوادِره.
وَقَالَ ثابِت فِي لَحْنه: زَعمَ الأَحْمَرُ أَنَّ الضَّمّ فِي ذِكْر هِيَ لُغَة قُرَيْش قَالَ: وذَكْر، بِالْفَتْح أَيضاً، لُغَة.
وَحكى ابنُ سِيدَه أَنَّ رَبِيعَةَ تَقول: اجعَلْه مِنْك على دِكْرٍ، بِالدَّال غير مُعْجمَة، واستَضْعَفَها.
وَتَفْسِير المُصَنّف الذِّكْر بالتَّذَكُّر هُوَ الَّذِي جَزَمَ بِهِ ابنُ هِشَام اللَّخْمِيّ فِي شَرْح الفَصِيح. ومَن فَسَّره بالبالِ فإِنَّما فَسَّره بالَّلازم، كَمَا قَالَه شيخُنا.
(ورَجلٌ ذَكْرٌ) بفَتْح فَسُكُون كَمَا هُوَ مُقْتَضَى اصْطِلاحه، (وذَكُرٌ) ، بِفَتْح فَضَمّ، (وذَكِيرٌ) ، كأَمِير، (وذِكِّيرٌ) ، كسِكِّيت: (ذُو ذُكْر) ، أَي صِيتٍ وشُهْرةٍ أَو افْتِخار، الثّالِثة عَن أَبي زَيْد. وَيُقَال: رَجُل ذَكِيرٌ، أَي جَيِّدُ الذِّكرِ والحِفْظِ.
(والذَّكَر) ، مُحَرَّكةً: (خِلافُ الأُنثَى، ج ذُكُورٌ وذُكُورَةٌ) ، بضَمِّهِما، وهاذِه عَن الصّغانِيّ، (وذِكَارٌ وذِكَارَةٌ) ، بكَسْرِهما، (وذُكْرَانٌ) ، بالضَّمّ، (وذِكَرَةٌ) ، كعِنَبة. وَقَالَ كُرَاع: لَيْسَ فِي الْكَلَام فَعَلٌ يُكَسَّر على فُعُولٍ وفُعْلانٍ إِلا الذَّكَر.
(و) الذَّكَر، من الإِنسان: عُضْوٌ معروفٌ، وَهُوَ (العَوْفُ) ، وهاكذا ذَكَرِ الجوهريّ وغيرُه. قَالَ شيخُنا: وَهُوَ من شَرْحِ الظَّاهِرِ بالغَرِب، (ج ذُكُورٌ، ومَذَاكِيرُ) ، على غَيْر قِياسٍ كأَنهم فَرَّقُوا يبن الذَّكَر الَّذِي هُوَ الفَحْل وَبَين الذَّكَرِ الَّذِي هُوَ العُضْو. وَقَالَ الأَخفش: هُوَ من الجَمْع الَّذِي لَيْس لَهُ وَاحِد، مثل العَبَابِيدِ والأَبَابِيل.
وَفِي التَّهْذِيب: وجَمْعُه الذِّكَارَة: وَمن أَجْله يُسَمَّى مَا يَلِيه المَذَاكِيرَ، وَلَا يُفْرَد، وإِن أُفردِ فمُذَكَّر، مثل مُقَدَّم ومَقَادِيم. وَقَالَ ابنُ سَيّده: والمَذَاكِير مَنْسُوبَةٌ إِلى الذَّكَر، وَاحِدهَا ذَكَرٌ، وَهُوَ من بابِ مَحَاسِنَ ومَلاَمِحَ.
(و) الذَّكَر: (أَيْبَسُ الحَدِيدِ وأَجْوَدُه) وأَشَدُّه. (كالذَّكِيرِ) ، كأَمِير، وَهُوَ خِلافُ الأَنِيثِ، وبذالك يُسَمَّى السَّيْفُ مُذَكَّراً.
(وذَكَرَهُ ذَكْراً، بالفَتْح: ضَرَبَه على ذَكَرِهِ) ، على قِيَاس مَا جَاءَ فِي هاذَا البَاب.
(و) ذَكَر (فُلاَنَةَ ذَكْراً) ، بالفَتْح: (خَطَبَها أَو تَعَرَّضَ لخِطْبَتِها) . وَبِه فُسِّر حَدِيث عَلِيَ: (إِنَّ عَلِيًّا يَذْكُر فاطِمَةَ) أَي يَخْطُبُها، وَقيل: يَتعَرَّض لخِطْبَتِها.
(و) ذَكَرَ (حَقَّه) ذِكْراً: (حَفِظَه وَلم يُضَيِّعْه) . وَبِه فُسِّر قولُه تَعَالَى: {وَاذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ} (الْبَقَرَة: 231) ، أَي احْفَظُوهَا وَلَا تُضَيِّعُوا شُكْرَها. كَمَا يَقُول العَرَبِيّ لصاحِبه: اذْكُرْ حَقِّي عَلَيْك، أَي احفظْهُ وَلَا تُضَيِّعْهُ.
(وامرأَةٌ ذَكِرَةٌ) ، كفَرِحة، (ومُذَكَّرةٌ ومُتَذَكِّرَةٌ) ، أَي (مُتَشَبِّهَةٌ بالذُّكور) . قَالَ بَعضهم: (إِيَّاكم وكُلَّ ذَكِرَة مُذَكَّرةٍ، شَوْهَاءَ فَوْهَاءَ، تُبْطِل الحَقّ بالبُكَاءِ، لَا تَأْكُل من قِلَّة، وَلَا تَعْتَذِر من عِلّة، إِن أَقْبَلَت أَعْصَفَت، وإِن أَدبَرَتْ أَغْبَرَتْ) . وَمن ذالك: ناقةٌ مُذَكَّرة: مُشَبَّهَة بالجَمَل فِي الخَلْق والخُلُق. قَالَ ذُو الرُّمَّة:
مُذَكَّرَةٌ حَرْفٌ سِنَادٌ يَشُلُّهَا
وَظِيفٌ أَرَحُّ الخَطْوِ ظَمْآنُ سَهْوَقُ
ونَقَل الصغَانيّ: يُقَال: امرأَةٌ مُذَكَّرةٌ، إِذا أَشْبَهَت فِي شَمَائِلها الرَّجُلَ لَا فِي خِلْقَتِهَا، بِخِلَاف النَّاقَة المُذَكَّرةِ.
(وأَذْكَرَتِ) المرأَةُ وغَيرُهَا: (وَلَدَت ذَكَراً) . وَفِي الدُّعاءِ للحُبْلَى: أَذْكَرَتْ وأَيْسَرَتْ، أَي وَلَدَت ذَكَراً ويُسِّرَ عَلَيْهَا، (وَهِي مُذْكِرٌ) ، إِذا وَلَدت ذَكَراً، إِذا كَانَ ذالك لَهَا عَادَة فَهِيَ (مِذْكارٌ) ، وكذالك الرَّجل أَيضاً مِذْكارٌ. قَالَ رُؤْبة:
نَّ تَمِيماً كَانَ قَهْباً مِنْ عَادْ
أَرْأَسَ مِذْكَاراً كثيرَ الأَوْلاَدْ
وَفِي الحَدِيث: (إِذا غَلَبَ ماءُ الرَّجل ماءَ المرأَةِ أَذْكَرَا) ، أَي وَلَدَا ذَكَراً، وَفِي رِوَايَة (إِذا سَبَقَ مَاءُ الرجلِ ماءَ المرأَةِ أَذكرتْ بإِذن الله) أَي وَلَدَتْه ذَكَراً. وَفِي حَدِيث عُمر: (هبِلَت أُمُّه. لقد أَذْكَرَت بِهِ) ، أَي جاءَتْ بِهِ ذكَراً جَلْداً.
(والذُّكْرَة، بالضَّمّ: قِطْعَةٌ من الفُولاذِ) تُزَاد (فِي رأْسِ الفَأْسِ وغيرِه. و) يُقَال ذهبَتْ ذُكْرةُ السَّيْف. الذُّكْرَة (من الرَّجلِ والسيفِ: حِدَّتُهُما. وَهُوَ) مَجَاز. وَفِي الحَديث (أَنَّه كَانَ يَطُوف فِي لَيْلَة على نِسَائِه ويَغتسل من كلِّ وَاحِدَة منهنّ، غُسْلاً فسُئِلَ عَن ذالِك فَقَالَ: إِنَّه (أَذْكرُ) مِنْهُ) أَي (أَحَدُّ) .
(وذُكُورَةُ الطِّيبِ) وذِكَارَتُه، بالكَسْر، وذُكورِ: (مَا) يَصْلُح للرِّجال دُوٌّ ع النِّسَاءِ، وَهُوَ الَّذِي (لَيْسَ لَهُ رَدْعٌ) ، أَي لَوْن يَنْفُضُ، كالمِسْك والعُودِ والكَافُور والغَالِيَة والذَّرِيرَة. وَفِي حَدِيث عائِشَةَ (أَنَّه كَانَ يتَطَيَّب بذِكَارَةِ الطِّيب) ، وَفِي حديثِ آخَر (كَانُوا يَكْرَهُون المُؤَنَّث من الطِّيب وَلَا يَرَوْن بذُكُورَتِه بَأْساً) وَهُوَ مَجاز، والمُؤَنَّثُ من الطِّيب كالخَلُوق والزَّعْفَرَان. قَالَ الصَّغَانيّ: والتَّاءُ فِي الذُّكُورة لتَأْنِيث الجَمْع، مثلهَا فِي الحُزُونَة السُّهُولَة.
(و) من أمثلهم: ((مَا اسمُك أَذكُرْهُ) بقطْع الهَمْزِ من أَذْكُره) ، هاذا هُوَ الْمَشْهُور، وَفِيه الوَصْل أَيضاً فِي رِوايَة أُخْرَى، قَالَه التُّدْمِيريّ فِي شَرْح الفَصِيح وَمَعْنَاهُ (إِنْكَارٌ عَلَيْه) .
وَفِي فَصِيح ثَعْلَب: وَتقول: مَا اسمُك أَذْكُرْ، ترفَعُ الاسمَ وتجزم أَذْكُر. قَالَ شَارِحه اللَّبْلِيّ: بقَطْع الهَمْزة من أَذْكُرْ وفَتْحِها، لأَنَّهَا همزةُ المُتَكلِّم من فِل ثلاثيّ، وجَزْم الراءِ على جَوَابِ الاسْتِفْهَام. والمَعْنَى: عَرِّفني باسْمِك أَذْكْرُه، ثمَّ حُذِفت الجُمْلَةُ الشِّرْطِيَّة استِغناءً عَنْهَا لكَثْرة الاسْتِعْمَال، ولأَنَّ فِيما أُبْقِيَ دَلِيلاً عَلَيْهَا. والمَثَلُ نقلَه ابنُ هِشَامٍ فِي المُغْنى وأَطَال فِي إِعرابه وتَوْجِيهِه. ونَقَله شَيْخُنَا عَنهُ وَعَن شُرَّاح الفَصِيح مَا قَدَّمناه.
(ويَذْكُر، كيَنْصُر: بَطْنٌ من رَبِيعةَ) ، وَهُوَ أَخو يَقْدُم، ابْنَا عَنَزَة بنِ أَسدٍ.
(والتَّذْكِيرُ: خِلافُ التَّأْنِيثِ) .
(و) التَّذْكِيرُ: (الوَعْظُ) ، قَالَ الله تَعَالَى: {فَذَكّرْ إِنَّمَآ أَنتَ مُذَكّرٌ} (الغاشية: 21) .
(و) التَّذْكِيرُ: (وَضْعُ الذُّكْرَةِ فِي رأْسِ الفَأْسِ وغيرِهِ) كالسَّيْف: أَنْشَد ثَعْلَب:
صَمَصَامَةٌ ذَكَّرَه مُذَكِّرُهْ
يُطَبِّق العَظْم وَلَا يُكَسرْهْ
(والمُذَكَّرُ من السيفِ) كمُعَظَّم: (ذُو الماءِ) ، وَهُوَ مَجَاز. وَيُقَال: سَيْفٌ مُذَكَّرٌ: شَفْرَتُه حَديدٌ ذَكَرٌ، ومَتْنُه أَنِيثٌ، يَقُول النَّاس: إِنَّه من عَمَل الجِنّ. وَقَالَ الأَصمعيّ: المُذَكَّرَةُ هِيَ السُّيوف شَفَراتُها حَدِيدٌ وَوَصْفُهَا كذالِك.
(و) من المَجَازِ: المُذَكَّر (من الأَيّامِ: الشَّدِيدُ الصَّعْبُ) . قَال لَبِيد:
فإِنْ كُنْتِ تَبْغِينَ الكِرَامَ فأَعْوِلِي
أَبَا حَازِمٍ فِي كُلّ يَوْمٍ مُذَكَّرِ
وَقَالَ الزمخشريّ: يومٌ مُذَكَّرٌ: قد اشتَدَّ فِيهِ القِتَالَ، (كالمُذْكِرِ، كمُحْسِن، وَهُوَ) أَي المُذْكِر كمُحْسِن: (المَخُوفُ من الطُّرُق) . يُقَال: طَرِيقٌ مُذْكِرٌ أَي مَخُوفٌ صَعْبٌ.
(و) المُذْكِر (الشَّدِيدةُ من الدّواهِي) . وَيُقَال: دَاهءَهَة مُذْكِرٌ، لَا يَقُوم لَهَا إِلَّا ذُكْرَانُ الر 2 الِ. قَالَ الجَعْديّ:
وداهِيَةٍ عَمْيَاءَ صَمَّاءَ مُذكِرٍ
تَدِرّ بسَمَ فِي دَمٍ يتَحَلَّبُ
(كالمُذَكَّرَةَ، كمُعَظَّمة) ، نَقله الصَّغَانِيّ.
قَالَ الزَّمَخْشَرِيّ: والعَرب تَكْرَه أَن تُنْتج النَّاقَةُ ذَكَراً، فضَربوا الإِذكار مَثَلاً لكُلّ مَكْرُوه.
(و) قَالَ الأَصمَعِيّ: (فَلاةٌ مِذْكَارٌ: ذَاتُ أَهْوالٍ) . وَقَالَ مَرَّةً: (لَا يَسلُكها إِلّا ذُكُورُ الرِّجالِ) .
(والتَّذْكِرَةُ: مَا يُسْتَذْكَرُ بِه الحاجةُ) ، وَهُوَ من الدّلالة والأَمارة، وَقَوله تَعَالَى: {فَتُذَكّرَ إِحْدَاهُمَا الاْخْرَى} (الْبَقَرَة: 282) قِيلَ: مَعْنَاهُ تُعِيد ذِكْرَه. وَقيل: تَجعلها ذَكَراً فِي الحُكْم.
(والذُّكَّارةُ، كرُمَّانة: فُحّالُ النَّخْلِ) .
(والاستِذْكارُ: الدِّرَاسَةُ والحِفْظُ) ، هاكذا فِي النُّسخ. وَالَّذِي فِي أُمَّهَات اللُّغَة: الدِّرَاسة للحِفظ. واستَذْكَرَ الشَّيْءَ: دَرَسِه للذِّكر. وَمِنْه الحَدِيث: (ستَذْكِرُوا القرآنَ فلَهُو أَشَدُّ تَفصِّياً من صُدُورِ الرجالِ من النَّعَم من عُقُلِها) .
(و) من المَجَاز: (ناقةٌ مُذَكَّرةُ الثُّنْيَا) ، أَي (عَظِيمةُ الرّأْسِ) كرَأْس الجَمل، وإِنما خصّ الرَّأْس (لأَنّ رأْسَها مِمّا يُسْتَثْنَى فِي القمارِ لبائِعَهَا) .
(وسَمَّوْا ذَاكِراً ومَذْكَراً كمَسْكَنٍ) ، فَمن ذالِك، ذاكِرُ بنُ كامِلِ بن أَبي غالبٍ الخُفاف الظَّفَرِيّ، مُحَدِّث.
(و) فِي الحَدِيث ((القُرآنُ ذَكَرٌ فذَكِّرُوهُ) ، أَي جَلِيلٌ نَبِيهٌ خَطِيرٌ فأَجِلُّوه واعْرِفُوا لَهُ ذالك وصِفُوه بِهِ) ، هاذا هُوَ المَشْهُور فِي تَأْويله. (أَو إِذا اخْتَلَفْتُمْ فِي الياءِ والتَّاءِ فاكْتُبُوه باليَاءِ، كَمَا صرَّحَ بِهِ) سيِّدنا عبد الله (بْنُ مَسْعُود، رَضِي اللَّهُ تَعَالَى عَنْه) . وعَلى الوَجْه الأَول اقتَصَر المصنّف فِي البَصَائِر. ومِن ذالِك أَيضاً قولُ الإِمام الشَّافِعِيّ: (العِلْم ذَكَرٌ لَا يُحِبُّه إِلّا ذُكُورُ الرِّجال) ، أَوردَه الغَزَالِيّ فِي الإِحْياءِ.
وَمِمَّا يُسْتَدْرَكَ عَلَيْهِ:
استَذْكَر الرَّجلُ: أَرْتَمَ.
وَيُقَال: كَم الذُّرة مِن وَلَدك، بالضمّ أَي الذُّكور.
وَفِي حَدِيث طارقٍ مَوْلَى عُثْمَان قَالَ لِابْنِ الزُّبيْرِ حِين صُرِع (وَالله مَا وَلَدَتَ النِّسَاءُ أَذْكَرَ منْك) ، يعنِي شَهْماً ماضِياً فِي الأُمور، وَهُوَ مَجاز.
وذُكُورُ العُشْبِ: مَا غَلُظَ وخَشُنَ.
وأَرضٌ مِذْكارٌ: تُنْبِت ذُكُورَ العُشح. وَقيل: هِيَ الَّتِي لَا تُنْبِت. والأَوّل أكثرُ. قَالَ كَعْب:
وعَرَفْتُ أَنِّي مُصبِحٌ بمَضِيعَةٍ
غَبْراءَ يَعزِفُ جِنُّهَا مِذْكارِ
وَقَالَ الأَصمَعِيُّ: فَلاَةٌ مُذْكِرٌ: تُنْبِت ذُكورَ البَقْلِ. وذُكُورُ البَقْلِ: مَا غَلُظَ مِنْهُ وإِلى المَرَارَة هُوَ، كَمَا أَنَّ أَحرَارَها مارَقٌ مِنْهُ وطَابَ.
وقَولُه تَعَالَى: {وَلَذِكْرُ اللَّهِ أَكْبَرُ} (العنكبوت: 45) فِيهِ وَجْهانِ: أحدُهما أَنَّ ذِكْرَ الله تَعَالَى إِذا ذَكَرَهُ العَبْدُ خَيْرٌ للعَبْد من ذكْر العَبْد للعَبْد.
والوَجْهُ الآخَرُ أَنَّ ذِكْرَ اللهاِ يَنْهَى عَن الفَحْشَاءِ والمُنْكَر أَكْثَرَ مِمَّا تَنْهَى الصّلاة. وَقَالَ الفَرَّاءُ فِي قَوْله تَعَالَى: {سَمِعْنَا فَتًى يَذْكُرُهُمْ} (الْأَنْبِيَاء: 6) . وَفِي قَوْله تَعَالَى: {أَهَاذَا الَّذِى يَذْكُرُ آلِهَتَكُمْ} (الْأَنْبِيَاء: 36) قَالَ: يُرِيد يَعِيبُ آلِهتَكم. قَالَ: وأَنت قَائِل لرَجُل: لَئِن ذكَرْتَنِي لتَنْدَمَنَّ، وأَنْت تُرِيد: بسُوءٍ، فَيجوز ذالك. قَالَ عنترة.
لَا تَذْكُرِي فَرَسِي وَمَا أَطْعَمْتُه
فيَون جِلْدُكِ مثْلَ جِلْدِ الأَجْرَبِ
أَرا: لَا تَعِيبِي مُهْرِي. فجعلَ الذِّكْر عَيْباً.
قَالَ أَبو مَنْصُور: أَنكَر أَبُو الهَيْثَم أَن يكون الذِّكْرُ عَيْباً. وَقَالَ فِي قَول عَنْتَرة أَي لَا تُولَعِي بِذِكْره وذِكْرِ إِيثارِي إِيّاه باللَّبَن دُونَ العِيَال. وَقَالَ الزَّجّاج نَحْواً من قَول الفَرَّاءِ، قَالَ: ويُقَال: فلانٌ يَذْكُر النَّاسَ، أَي يَغْتَابُهم، ويَذْكُر عُيُوبَهم.
وفلانٌ يَذْكُر الله، أَي يَصِفُه بالعَظَمَةَ ويُثْنِي عَلَيْهِ ويُوَحِّده. وإِنما يُحذَف مَعَ الذِّكْر مَا عُقِلَ مَعْنَاه.
وَقَالَ ابنُ دُرَيْد: وأَحسَب أَن بعضَ العَرَب يُسَمِّي السِّمَاكَ الرامِحَ: الذَّكَرَ.
والحُصُنُ: ذُكُورَةُ الخَيْلِ وذِكَارَتُها.
وسَيفٌ ذُو ذَكَرٍ، أَي صارِمٌ. ورجُلٌ ذَكِيرٌ، كأَمِيرٍ: أَنِفٌ أَبِيٌّ.
وَفِي حَدِيث عائشةَ رَضِي الله عَنْهَا (ثمَّ جَلَسوا عندَ المذَاكرِ حتَّى بَدَا حاجِبُ الشَّمس) المَذَاكِر: جمْع مَذْكَر، مَوضع الذِّكْر، كأَنَّهَا أَرادَت: عِنْد الرُّكْن الأَسْوَدِ أَو الحِجْر.
وقولُه تَعالى: {لَمْ يَكُن شَيْئاً مَّذْكُوراً} (الْإِنْسَان: 1) أَي مَوْجُوداً بِذَاتِه وإِن كَانَ مَوْجُوداً فِي عِلْم الله.
ورَجلٌ ذَكَّارٌ، ككَتَّانٍ: كَثيرُ الذِّكْر لِلَّه تَعَالى.
وسَمَّوا مَذْكُوراً.

حج

1 حَجَّ, aor. ـُ (S, A, Mgh, Msb,) inf. n. حَجٌّ, (S, Mgh, Msb, K,) He repaired, or betook himself, to, or towards, syn. قَصَدَ, (S, A, Mgh, Msb, K,) a person (S, A, Mgh) [or place], in an absolute sense: or to, or towards, an object of reverence, veneration, respect, or honour: or, accord. to Kh, he repaired, or betook himself, much, or frequently, to, or towards, an object of this kind: and also he repaired to, betook himself to, or visited, a person: (TA:) and he went to, or visited, a person repeatedly, or frequently. (ISk, T, S, Mgh, K. *) You say also, حَجَّ بَنُو فُلَانٍ فُلَانًا The sons of such a one continued long going repeatedly to visit such a one. (S.) b2: Hence, (S, Mgh, Msb,) aor. and inf. n. as above, (S,) and inf. n. حِجٌّ also, (Sb, L,) or this is a simple subst., (S, Msb, K,) by a conventional usage, (S,) or predominantly, (Mgh,) or by restriction of its usage in the law, (Msb,) He repaired to Mekkeh, (S, K,) or to the Kaabeh, (Mgh, Msb,) to perform the religious rites and ceremonies of the pilgrimage; (S, Mgh, Msb, K;) or for the purpose of the عُمْرَة [q. v.; but this latter meaning is very rare: the usual meaning is, he performed the pilgrimage to Mekkeh and Mount' Arafát, with all the rites and ceremonies prescribed to be observed at, and between, those two places]: (Msb:) or he repaired to the House [of God, at Mekkeh,] and performed the actions prescribed for that occasion by the law of the Kur-án and the Sunneh. (L.) [See حَجٌّ, below.] You say also, حَجَّ الَيْتَ, aor. ـُ inf. n. حَجٌّ, (T, S,) and ↓ احتجّهُ, (El-Hejeree, TA,) He performed the pilgrimage to the House [of God, at Mekkeh]; (T, S;) because people repair to it every year. (T, TA.) And حَجُّوا مَكَّةَ [They performed the pilgrimage to Mekkeh]. (A.) and مَا حَجَّ وَلٰكِنَّهُ دَجَّ He did not repair to Mekkeh to visit the House of God, (Aboo-Tálib, Az,) or for the performance of the rites and ceremonies of the pilgrimage, (Msb,) but he journeyed for mercantile purposes. (Aboo-Tálib, Az, Msb. [See also art. دج.]) And hence, accord. to some, لَجَّ فَحَجَّ, a prov., which see below. (TA.) b3: Also, (TA,) inf. n. حَجٌّ, (K,) He came, or arrived. (K, TA.) You say, حَجَّ عَلَيْنَا فُلَانٌ Such a one came to us. (TA.) A2: Also, [aor., accord. to rule, as above,] inf. n. حَجٌّ, He shaved [his head; as one does on completing the performance of the rites and ceremonies of the pilgrimage: see حَجٌّ, below]. (TA.) A3: Also, (IAar, A, &c.,) aor. ـُ inf. n. حَجٌّ, (TA,) He probed a fracture of the head, (K,) or a wound, (A, TA,) with a مِحْجَاج, (A, K,) or مِيل, (TA,) for the purpose of curing it: (TA:) or he probed a wound to know its depth: (IAar, TA:) or he examined a cleft in the head to know whether there were in it bone or blood: (ISh, TA:) or he dressed and cured a wound in the head reaching to the brain: or he poured boiled clarified butter upon a fracture of the head, in consequence of which the blood was mixed with the brain, until the blood appeared, which he took away with a little cotton: (TA:) or حَجَّهُ, inf. n. حَجٌّ, signifies he probed a fracture of his head for the purpose of curing it: (S:) or he made a perforation in the bone [of his broken head] (قَدَحَ فِيهِ) with an iron instrument, it being broken so that the brain was befouled with blood, and pulled off the skin that had dried up, and then cured it, so that it closed up with a [new] skin: it relates to a wound reaching to the brain. (L.) b2: Also, aor. ـُ inf. n. حَجٌّ, He cut out and extracted a bone from a wound. (TA.) A4: Also, (A, Msb,) aor. ـُ (Msb, TA,) inf. n. حَجُّ, (K,) He overcame another in, or by, an argument, a plea, an alle-gation, a proof, an evidence, or a testimony. (A, Msb, K.) See 3. It is said in a prov., لَجَّ فَحَجَّ (S, TA) He was pertinacious in litigation, dispute, or altercation, and overcame therein [as is implied in the S, and expressed in the TA]: or he persevered until he performed the pilgrimage [not having intended to do so when he set out: see Freytag's “ Arab. Prov. ” ii. 452]. (TA.) A5: Also, (TA,) [aor., accord. to rule, حَجِّ,] inf. n. حَجٌّ; (K;) and ↓ حَجْحَجَ, (K,) inf. n. حَجْحَجَةٌ; (TA;) He refrained, forbore, or abstained, (K, TA,) عَنْ شَىْءٍ from a thing. (TA.) [See also the latter verb below.]3 حاجّهُ, (S, A, Mgh, Msb,) inf. n. مُحَاجَّةٌ (A, Msb, TA) and حِجَاجٌ, (TA,) He contended with him in, or by, an argument, a plea, an allegation, a proof, an evidence, or a testimony. (S, Mgh, Msb, TA.) You say, ↓ حاجّهُ فحَجَّهُ He contended with him in, or by, an argument, &c., and he overcame him therein, or thereby. (S, A, * Mgh, Msb.) b2: [And hence, حاجّ He pleaded in a lawsuit.]4 احجّهُ He sent him to perform the pilgrimage to Mekkeh, and the religious rites and ceremonies thereof. (S, Msb, K.) 6 تَحَاجٌّ [inf. n. of تحاجّوا] The contending, one with another, in a litigation, a dispute, or an altercation; (S, K;) the adducing arguments, pleas, allegations, proofs, evidences, or testimonies, one with another. (KL.) 8 إِحْتَجَ3َ see 1.

A2: [احتجّ بِشَىْءٍ He adduced, or urged, or defended himself by adducing or urging, a thing as an argument, a plea, an allegation, a proof, an evidence, or a testimony.] You say, احتجّ عَلَى خَصْمِهِ بِحُجَّةٍ شَهْبَآءَ [He argued against his adversary with a strong, or a difficult, argument, plea, &c.]. (A.) R. Q. 1 حَجْحَجَ, inf. n. حَجْحَجَةٌ: see 1, last signification. b2: Also He retired, or drew back; or did so in fear: (S, K:) or he lacked power, or ability. (TA.) One says, حَمَلُوا عَلَى القَوْمِ حَمْلَةً ثُمَّ حَجْحَجُوا They made a single charge, or assault, upon the party, and then retired, or drew back; or drew back in fear: (S, TA:) or lacked power, or ability. (TA.) b3: He refrained from saying what he desired, or was about, to say; (S, K;) like مَجْمَجَ: (S:) or he did not reveal, or manifest, what was in his mind. (M, TA.) It is said in one of the provs. of Meyd, نَفْسُكَ بِمَا تُحَجْحِجُ أَعْلَمُ Thou thyself knowest better than others [what thou refrainest from uttering, or] what is in thy mind. (TA.) b4: He remained, stayed, abode, or dwelt, (K, TA,) بِمَكَانٍ

in a place; not quitting it; as also ↓ تَحَجْحَجَ. (TA.) R. Q. 2 تَحَجْحَجَ: see what next precedes.

حَجُّ and ↓ حِجٌّ, the former an inf. n., and the latter a simple subst., (S, Msb, K,) or the latter also is an inf. n., (Sb, L,) [both used as substs.,] The pilgrimage to Mekkeh, (S, K,) or to the Kaabeh, (Msb,) to perform the religious rites and ceremonies prescribed to be observed on that occasion: (S, Msb, K:) Ks makes no difference between these two words: some say that the former is employed to signify the religious rites and ceremonies of the pilgrimage because they follow the repairing to Mekkeh, or because they are completed by shaving [the head], or because people continue long going to and fro to perform them: accord. to Az, it signifies the performance of the religious rites and ceremonies of the pilgrimage of one year; and some say ↓ حِجٌّ and ↓ حِجَّةٌ: (TA:) or this last signifies a single pilgrimage, for the performance of its appointed religious rites and ceremonies; deviating from rule; (S, Mgh, Msb, K;) for by rule it should be ↓ حَجَّةٌ, (S, Mgh, K,) which, Th says, has not been heard from the Arabs: (Mgh, Msb:) Ks says that ↓ حَجَجْتُ حِجَّةً and رَأَيْتُ رُؤْيَةً are the only deviations from the model of فَعَلْتُ فَعْلَةً in all the language of the Arabs: but El-Athram and others are related to have said, We have not heard from the Arabs حَجَجْتُ حِجَّةً

nor رَأَيْتُ رِئْيَةً; they saying only ↓ حَجَجْتُ حَجَّةً: (L, TA:) whence it appears that ↓ حَجَّةٌ and ↓ حِجَّةٌ were both used: (TA:) the pl. of the latter is حِجَجٌ: (Mgh, Msb:) so in the saying, نَذَرَ خَمْسَ حِجَجٍ [He made a vow to perform five pilgrimages]. (Mgh.) Hence, ↓ ذُو الحِجَّةِ (S, Mgh, Msb) and ↓ ذو الحَجَّةِ, (Msb, TA,) which latter is said by Kz and 'Iyád and Ibn-Kurkool to be the more common, (TA,) [or, accord. to Fei, the contr. is the case, for he says,] some pronounce it in the latter manner, (Msb,) [The last month of the Arabian calendar;] the month of the pilgrimage; (S, Mgh, Msb;) so called because the pilgrimage to Mekkeh, and the religious rites and ceremonies thereof, are performed in it: (TA:) pl. ذَوَاتُ الحجّهِ: (S, Msb:) they did not say ذَوُو الحَجّةِ agreeably with the singular. (S.) [Hence also,] ↓ وَحَجَّةِ اللّٰهِ لَا أَفْعَلُ [By the pilgrimage which is the ordinance of God, I will not do this or that thing]: a form of oath used by the Arabs. (S, K.) What is commonly termed الحَجُّ is sometimes termed الحَجُّ الأَكْبَرُ [The greater pilgrimage]: العُمْرَةُ [q. v.] being termed الحَجَّ الأَصْغَرُ [the minor pilgrimage]. (Kull p. 168.) b2: See also حَاجٌّ.

حِجُّ: see حَجُّ, in two places: b2: and see also حَاجٌّ.

حَجَّةٌ: see حَجٌّ, in five places.

A2: Also, (IAar, K,) and ↓ حِجَّةٌ, (S, K,) the former of which is the word commonly known, (IAar in a marginal note in a copy of the S,) and ↓ حَاجَّةٌ, which is a subst. like كَاهِلٌ and غَارِبٌ, (L,) The lobe of the ear. (S, L, K.) b2: And the first, The bore, or perforation, of the lobe of the ear. (AA, TA.) b3: And A bead, or a pearl, that is hung in the ear; (K;) sometimes called ↓ حَاجَّةٌ. (IDrd, TA.) حُجَّةٌ A mode [of argument or the like] by which one overcomes in a litigation, dispute, or altercation; so called because recourse is had to it (لِأَنَّهَا تُحَجُّ, i. e. تُقْصَدُ): (T, TA:) that by which one rebuts, or refels, an adversary in a litigation, dispute, or altercation: an argument; a plea; an allegation: [it may be true or false: see Kur xlii. 15, and xlv. 24:] (TA:) a proof; an evidence; a testimony: (S, Msb, K:) [a title; a voucher: often thus used in the present day:] also applied to a person; like ثَبَتٌ; (A and Mgh and TA in art. ثبت;) [as in the saying, مَنْ حِفِظَ حُجَّةٌ عَلَى مَنْ لَمْ يَحْفَظْ He who preserves in his mind a word, or an authority, &c., is an evidence against him who does not; occurring often in the larger lexicons, expressing the superior authority of hearsay, or usage, over analogy &c.; and in the saying,] أَنْتَ حُجَّةٌ عَلَى نَفْسِكَ [Thou art an evidence against thyself]; a phrase mentioned by Akh: (S in art. بصر:) [also, an excuse:] pl. حُجَجٌ (A, Msb) and حِجَاجٌ. (TA.) حِجَّةٌ: see حَجٌّ, in four places. b2: Also A year: (S, Msb, K:) pl. حِجَجٌ. (S, A, Msb.) You say, أَقَمْتُ عِنْدَهُ حِجَّةً [I stayed at his abode a year], and ثَلَاثَ حِجَجٍ كَوَامِلَ [three complete years]. (A.) A2: See also حَجَّةٌ.

حُجُجٌ: see حَجِيجٌ, in two places: b2: and see also حَجَاجٌ.

حَجَاجٌ and ↓ حِجَاجٌ The surrounding bone of the eye, (Msb, TA,) upon [the upper part of] which grows the eyebrow; (TA;) the bone that surrounds the cavity of the eye, upon [the upper part of] which grows the hair of the eyebrow: (ISk, TA:) it is said in a trad. that a female hyena and her young ones were within the حجاج of the eye of an Amalekite: (TA:) or the [supra-orbital] bone upon which grows the hair of the eyebrow; (S, K;) the bone that projects over the cavity of the eye: (IAmb, Msb:) or the upper bone, beneath the eyebrow: (TA:) of the mase. gender: (Msb:) pl. [of pauc.] أَحِجَّةٌ (S, Msb) and [of mult.] ↓ حُجُجٌ, deviating from a general rule, accord. to which a sing. of the measure to which this belongs does not assume this form of pl. because the reduplication is disapproved: also, by poetic license, حَوَاجِجُ, contr. to rule, for حَوَاجُّ. (TA.) The expression فِى

حَجَا حَاجِبٍ ضَمْرٍ is used by poetic license for فى حَجَاجِ حاجب ضمر. (TA.) b2: [Hence,] both words also signify (tropical:) The upper limb of the disk (i. q. حَاجِب) of the sun, appearing when it begins to rise. (A, K, TA: but in the A, only the latter form of the word is given.) b3: Also, [hence,] both words, (tropical:) A side. (A, * K.) Yousay, مَرُّوا بِحِجَاجَىِ الجَبَلِ (tropical:) They passed by the two sides of the mountain. (A.) حِجَاجٌ: see the paragraph next preceding.

حَجِيجٌ A man upon whom the operation termed حَجٌّ (the probing of a fracture of the head, &c.,) has been performed; (S, L;) as also ↓ مَحْجُوجٌ. (L.) And A fracture of the head that has been medically treated, or cured: b2: and also A certain mode of medical treatment, or curing, of such a fracture. (As, TA.) b3: ↓ حُجُجٌ (pl. of حَجِيجٌ, TA) signifies Probed wounds. (K.) b4: and ↓ this same pl., Roads much furrowed [by the feet of beasts or men] (مُحَفَّرَةٌ): (L, K:) but it is uncertain whether its sing., if it have any, be حَجِيجٌ or حِجَاجٌ. (MF.) A2: Also i. q. ↓ مُحَاجٌّ as act. part. n. of حَاجَّ: so in the phrase, أَنَا حَجِيجُهُ I am he who will overcome him by arguments, or proofs, or the like: occurring in a trad. relating to Ed-Dejjál. (TA.) A3: See also حَاجٌّ.

حَجَّاجٌ A frequent performer of the pilgrimage to Mekkeh, and of the religious rites and ceremonies ordained for that occasion: the ا in this word, as in other epithets of the same measure, does not [regularly] admit of imáleh; but when it is used as a proper name, it admits this, agreeably with rule: some pronounce its ا with imáleh even when it is in the nom. or accus. case, contr. to rule. (TA.) حَاجٌّ act. part. n. of 1; Repairing, or betaking himself, to [a person or place]. (Msb.) b2: and hence, (S, Msb,) A man repairing to Mekkeh, (S, K,) or to the Kaabeh, (Msb,) to perform the religious rites and ceremonies of the pilgrimage; (S, Msb, K;) or for the purpose of the عُمْرَة: (Msb: [but see 1:]) [a pilgrim of Mekkeh; or one who has performed the pilgrimage of Mekkeh: see what follows:] as also ↓ حَاجِجٌ, (S, K,) the original form, sometimes used by poetic license: (S:) pl. حُجَّاجٌ and ↓ حَجِيجٌ (S, A, Msb, K) and حُجٌّ; (S, K;) or rather the second of these is a quasi-pl. n., a kind of noun which, as well as the coll. gen. n., is often called by the lexicographers a pl., though not so called by the grammarians: (MF:) حَاجٌّ is also used as a pl., syn. with حُجَّاجٌ, like as سَامِرٌ is with سُمَّارٌ: (Mgh:) it may be considered as a gen. n., and is sometimes a quasi-pl. n., like جَامِلٌ and بَاقِرٌ; (TA;) as is also ↓ حِجٌّ; signifying a company of pilgrims of Mekkeh; or pilgrims, collectively; (ISk, L;) and likewise ↓ حَجٌّ. (So in a marginal note in a copy of the S.) The fem. is ↓ حَاجَّةٌ: pl. حَوَاجُّ: (S, K:) you say حَوَاجُّ بَيْتِ اللّٰهِ when they have performed the pilgrimage; but when they have not yet performed it, [being in the act of performing it,] you say حَوَاجُّ بَيْتَ اللّٰهِ, in which latter case you would say حَوَاجٌّ were not this word imperfectly decl.; [and in like manner, حَاجُّ بَيْتِ اللّٰهِ, and حَاجٌّ بَيْتَ اللّٰهِ;] like as you say ضَارِبُ زَيْدٍ أَمْسِ, and ضَارِبٌ زَيْدًا غَدًا. (S.) [↓ حَاجِّىٌّ, as a n. un. of حَاجٌّ, considering the latter as a coll. gen. n., like رُومٌ, of which the n. un. is رُومِىٌّ is commonly used by the Turks and Persians as signifying a pilgrim of Mekkeh: but I have not found it so used in any classical Arabic work.] You say, أَقْبَلَ الحَاجُّ وَالدَّاجُّ The company of pilgrims to Mekkeh, and of men travelling for mercantile purposes, came. (TA. [See also art. دج.]) And وَلَا دَاجَّةً ↓ لَمْ يَتْرُكْ He left not a company of pilgrims to Mekkeh (جَمَاعَةً حَاجَّةً), nor a company of their followers, or dependents. (TA from a trad. [See also arts. دج and دوج.]) A2: Also Overcoming in [or by] an argument, or a plea, or the like. (Mgh.) حَاجَّةٌ: see حَاجٌّ, in two places: A2: and see also حَجَّةٌ, in two places.

حَاجِجٌ: see حَاجٌّ.

حَاجِّىٌّ: see حَاجٌّ.

هُوَ أَحَجُّ مِنْهُ He is one who overcomes in [or by] a حُجَّة [i. e. an argument, &c.,] more than he. (Mgh.) مَحَجَّةٌ A road, or way: (Mgh, TA:) or the middle of a road; (M, voce جَرَجَةٌ;) the beaten track, or part of a road along which one travels; (T, TA;) the main part, and middle, of a road; syn. جَادَّةٌ: (S, Msb:) pl. مَحَاجُّ. (A, TA.) b2: [Hence,] اِجْعَلِ الأَمْرَ مَحَجَّةً وَاحِدَةً (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) مِحْجَاجٌ A surgeon's probe. (S, A, K.) A2: A man much addicted to litigation, dispute, or altercation. (S, K.) مَحْجُوجٌ A man repaired to. (S.) A2: See also حَجِيجٌ.

A3: Also A man overcome in [or by] a حُجَّة [i. e. an argument, &c.]. (A, * Mgh.) مُحَاجٌّ: see حَجِيجٌ.

ضَرْبٌ مُحَجْحِجٌ A blow that is feeble, and falling short. (IAar, TA.)

سعط

1 سَعڤطَ see what next follows.4 اسعطهُ, (S,) or اسعطه دَوَآءً, (AA, IDrd, Mgh, Msb, K,) He poured, (S, Mgh, Msb,) or introduced, (K,) medicine into his (a man's, S) nose; (S, Mgh, Msb, K;) as also ↓ سَعَطَهُ, aor. ـُ and سَعَطَ, (K,) the former of which, namely سَعُطَ, is the more approved, inf. n. سَعْطٌ. (TA.) Both are also written with ص. (K and TA in art. صعط.) b2: [Hence,] اسعطهُ الرُّمْحَ (tropical:) He pierced him in his nose with the spear: ('Eyn, K:) or it is like أَوْجَرَهُ, meaning he pierced him in his breast, or chest, with the spear. (S.) b3: [Hence also,] اسعطهُ عِلْمًا (tropical:) He took extraordinary pains in making him to understand science, (K, TA,) and in repeating to him what he taught him. (TA.) 8 استعط He (a man, S) poured medicine into his (i. e. his own) nose; or had it poured therein; (S, Mgh;) or introduced it, or had it introduced, therein: (K:) the pass. form, اُسْتُعِطَ, is not allowable. (Mgh.) 10 استسعط (assumed tropical:) He (a camel, TA) smelled the urine of the she-camel, (K,) or somewhat thereof, (TA,) and it, (K,) or some of it, (TA,) entered into his nose; (K;) then he covered her, and failed not to impregnate. (TA.) سَعْطَةٌ وَاحِدَةٌ A single introduction of medicine into the nose; as also واحدة ↓ إِسْعَاطَةٌ. (Lth, K.) سُعَاطٌ: see سَعِيطٌ, in four places.

سَعُوطٌ Medicine that is poured, (S, Mgh, Msb,) or introduced, (K,) into the nose; (S, Mgh, Msb, K;) [an errhine;] as also صَعُوطٌ; (Lh, K;) which is thought, by ISd, to be an instance of assimilation [like صِرَاطٌ for سِرَاطٌ] such as Sb mentions. (TA.) b2: Also Sweat. (TA.) سُعُوطٌ: see the next paragraph, in two places.

سَعِيطٌ Sweet, or pleasant, odour, of wine and the like, or of anything: (A'Obeyd, K:) and sharpness, or pungency, of odour; as also ↓ سُعَاطٌ; (K;) the former, [for instance,] of mustard, (ISk,) and so ↓ سُعُوطٌ: (TA:) and المِسْكِ ↓ سُعَاطُ signifies the odour of musk. (Fr.) A rájiz says, describing camels and their milk, حَمْضيَّةٌ طَيِّبَةُ السُّعَاطِ [That eat the plants called حَمْض, sweet in odour]. (AHn.) And you say, ↓ هُوَ طَيِّبُ السُّعُوطِ and ↓ الإِسْعَاطِ [He, or it, is sweet in odour: but the latter is perhaps a mistranscription, for السُّعَاطِ]. (TA.) b2: The dregs, lees, or sediment, of wine. (S, K.) b3: The بَان [or ben]: (K:) the oil thereof: (IB, K:) the oil of mustard: (K:) and the oil of the زَنْبَق [or jasmine]. (TA.) A2: I. q. مُسْعَطٌ [pass. part. n. of 4, q. v.]. (TA.) إِسْعَاطٌ: see the next preceding paragraph.

إِسْعَاطَةٌ: see سَعْطَةٌ.

مُسْعُطٌ, (S, Msb, K,) and مِسْعَطٌ, (Lth, K,) the former an instance of the instr. n. with damm, (S, Msb, TA,) which is extr., (Msb, TA,) like مُنْخُلٌ &c., (TA,) The thing, (K,) or vessel, or receptacle, (S, Msb,) into which سَعُوط is put, (S, Msb, K,) and from which it is poured into the nose. (K.)

صقع

1 صَقَعَهُ, (S, Mgh, O, K,) aor. ـَ (O, Mgh, K,) inf. n. صَقْعٌ, (O,) He struck him, or beat him: (K:) or he struck [or slapped] him with his expanded hand: (TA:) [like صَفَعَهُ:] or, (S, Mgh, O, K,) as also ↓ صَوْقَعَهُ, (O, K,) he struck him (S, Mgh, O, K) upon his head, (O, K,) or upon his صَوْقَعَة, (S, O,) [i. e.] upon the top of his head: (Mgh:) this last is the primary signification: and hence, metaphorically, he struck him, or beat him, in an unrestricted sense: (Mgh, * O, TA:) and he struck it, namely, a dry, or tough, and solid thing, with a similar thing; as, for instance, a stone with a stone, and the like: or, as some say, he struck it, namely, anything dry, or tough. (TA.) It is said in a trad., respecting Munkidh, صُقِعَ آمَّةً i. e. He was struck on the top of his head: (O:) or he had his head broken so that the wound reached the membrane over his brain. (TA.) b2: One says also, صَقَعَ بِهِ الأَرْضَ (O, K) He threw him down, or prostrated him, on the ground; (K;) [lit.] he smote the ground with him. (Ibn-'Abbád, O.) b3: And صَقَعَتْهُ الصَّاقِعَةُ i. q. صَعَقَتْهُ الصَّاعِقَةُ, (S, O, K,) The thunderbolt smote him. (TA.) And صُقِعَ He was smitten by a thunderbolt; i. q. صُعِقَ; of the dial. of Temeem: (O:) and so صَقِعَ; (K, TA;) like صَعِقَ. (TA.) b4: And صَقَعَهُ بِكَىٍّ He branded him, or marked him by cauterizing, upon his head, [or his صَوْقَعَة,] or his face. (O, K.) b5: And صَقَعَ الثَّرِيدَةَ, aor. and inf. n. as above, He ate the ثريدة [or mess of crumbled bread with broth] from its صَوْقَعَة [or top, or upper part, or hollow made therein]. (TA. [See also Q. Q. 1.]) A2: صَقْعٌ also signifies The raising of the voice: (O, TA:) and the uttering it by consecutive emissions. (TA.) You say, صَقَعَ بِصَوْتِهِ He raised his voice. (TA.) And hence, (TA,) صَقَعَ said of a cock, (S, O, K,) aor. ـَ (O,) inf. n. صَقْعٌ and صُقَاعٌ (IDrd, O, K) and صَقِيعٌ, (K,) He [crowed, or] uttered a cry: (IDrd, S, O, K:) and so سَقَعَ. (S.) b2: And, accord. to IAar, The being eloquent in speech, and lighting upon the [proper] meanings. (TA.) b3: صَقَعَ بِضَرْطَةٍ, said of an ass, He emitted a sounding wind from the anus, in a moist and dispersed state. (Ibn-'Abbád, O, K.) b4: صَقَعَ البَيْتَ He attached to the tent the rope called صِقَاع [q. v.]. (Az, O, TA.) b5: And صَقَعَ, (S, O, K,) said of a man, (K,) He went away, (S, O, K, TA,) فِى كُلِّ النَّوَاحِى

[in all directions]: (TA:) one says, مَا أَدْرِى أَيْنَ صَقَعَ, (S, O, TA, [but in the second, لَا is put in the place of مَا,]) and بَقَعَ, (TA,) meaning I know not whither he went away: (O, TA:) and the verb is seldom used in this sense without the particle of negation. (TA.) Or it signifies, (K,) or signifies also, (O,) or so صَقِعَ, (S, TA,) like فَرِحَ, not صَقَعَ, (TA,) He deviated from the way, (S, O, K, TA,) and alighted, or descended and abode, alone, by himself: (TA:) or he deviated from the way of goodness and generosity. (IF, O, K, TA.) And صَقْعٌ signifies The going astray; losing one's way; or becoming lost; and perishing; or dying. (TA. [But I think that this is probably a mistranscription for صَقَعٌ, inf. n. of صَقِعَ.]) You say also, صَقِعَ فُلَانٌ نَحْوَ كَذَا Such a one repaired towards such a thing. (TA.) b6: and صَقِعَتِ البِئْرُ, aor. ـَ (A'Obeyd, S,) inf. n. صَقَعٌ, The well collapsed; or broke down. (A'Obeyd, S, K. *) A3: صَقِعَتْ, (TA,) inf. n. صَقَعٌ, (O, K, TA,) said of horses, and of birds, &c., They became white (O, K, TA) in the [صَوْقَعَة, or] uppermost part of the head, (TA,) or in the middle of the head. (O, K.) b2: And [the inf. n.]

صَقَعٌ, in relation to the head, signifies The being bald: or, as some say, the going away of the hair. (TA.) A4: صُقِعَتِ الأَرْضُ The earth, or ground, became overspread with the صَقِيع [i. e. hoarfrost, or rime]; (S, O, Msb, K;) as also ↓ أُصْقِعَت; each with damm. (IDrd, K.) 2 صقّع لَهُ, inf. n. تَصْقِيعٌ, He swore to him respecting a thing: (Ibn-'Abbád, O, K:) and so بقّع له, inf. n. تَبْقِيعٌ. (Ibn-'Abbád, O.) 4 اصقع He (a man, O, TA) entered upon [a time, or a tract, of] صَقِيع [i. e. hoar-frost, or rime]. (IDrd, O, K, TA.) A2: And اصقع الصَّقِيعُ الأَرْضَ, (K, TA,) and الشَّجَرَ, (O, TA,) The صقيع [or hoar-frost] fell, or lighted, upon the earth, or ground, (K, * TA,) and the trees. (O, TA.) and أُصْقِعَتِ الأَرْضُ: see 1, last sentence. And أُصْقِعَ النَّاسُ The men, or people, became overspread with the صَقِيع. (TA.) Q. Q. 1 صَوْقَعَهُ: see 1, first sentence. b2: صَوْقَعَ الثَّرِيدَةَ He spread evenly the ثريدة [or mess of crumbled bread moistened with broth]. (TA.) صُقْعٌ A district, quarter, or tract, syn. نَاحِيَةٌ, (S, O, Msb, K,) of a country: (Msb:) and a place, region, quarter, tract, or point, towards which a person, or thing, goes, tends, or is directed; syn. جِهَةٌ: and a place of alighting, or of descending and stopping or sojourning or abiding or lodging or settling; or a place of abode or settlement; syn. مَحَلَّةٌ: (Msb:) pl. [of pauc.] أَصْقَاعٌ, (O, TA,) and pl. pl. أَصَاقِعُ: (TA:) and صُقْغٌ is a dial. var. thereof. (IJ, TA; and K in art. صقغ.) One says, فُلَانٌ مِنْ أَهْلِ هٰذَا الصُّقْعِ i. e. مِنْ هٰذِهِ النَّاحِيَةِ [Such a one is of the people of this district, &c.]. (S, O.) And هُوَ فِى صُقْعِ بَنِى فُلَانٍ He is in the نَاحِيَة [or district, &c.], and the مَحَلَّة [or place of alighting, &c.], of the sons of such a one. (Msb.) See also مِصْقَعٌ. b2: Also A part, or portion, of the surrounding and inferior sides of a well: pl. أَصْقَاعٌ: but the more approved word is with س. (TA.) صَقَعٌ inf. n. of صَقِعَ. (S, &c.) b2: Also An affection like غَمٌّ, [i. e.] that takes away the breath, (يَأْخُذُ بِالنَّفَسِ, S, O, K, [in the CK, بالنَّفْسِ,]) by reason of the vehemence of the heat. (S, O, K.) صَقِعٌ [Smitten by a thunderbolt: (see its verb, صَقِعَ:) or] smitten as by a thunderbolt from the enemy: so accord. to some: (O, TA:) 'Ows Ibn-Hajar says, أَبَا دُلَيْجَةَ مَنْ لِحَىٍّ مُفْرَدٍ

صَقِعٍ مِنَ الأَعْدَآءِ فِى شَوَّالِ (S, * O, TA, but in the TA أَاَبَا) [which may be rendered O Aboo-Duleyjeh, who is for a solitary tribe, smitten as though by a thunderbolt from the enemies, in Showwál (which was, in the time of the poet, a cold month) ?]: or, accord. to IAar, the meaning here is, in a state of retirement, remote from the enemies; (S, * O;) for when the winter pressed severely upon the man, he used to retire to a distance, lest a guest should alight at his abode; the enemies being the strange guests; and by saying فى شوّال, he means that the cold was in Showwál: (O, TA:) or صَقِعٌ meansabsent and remote, so that one knows not where he is: or that has gone away, and alighted alone, or by himself: (TA:) [pl. صَقْعَى:] see an ex. voce دَقِعٌ.

A2: أَرْضٌ صَقِعَةٌ, (TA,) and ↓ مَصْقُوعَةٌ, Earth, or ground, overspread with the صَقِيع [i. e. hoarfrost, or rime]: (S, Msb, TA:) and in like manner, شَجَرٌ صَقِعٌ, and ↓ مُصْقَعٌ, trees overspread with the صَقِيع. (TA.) صَقْعَةٌ Intenseness of cold; from الصَّقِيعُ [meaning “ hoar-frost,” or “ rime ”]. (TA.) صُقْعَةٌ A whiteness in the middle of the head of a horse and of a bird &c.; (S, O, K;) or in the middle of the head of a black sheep or goat, accord. to Abu-l-Wázi'. (TA.) صَقْعَان Stupid, dull, or wanting in intelligence: but this is a vulgar word. (TA.) صَقَعِىٌّ The first increase, or offspring, (نِتَاج,) [of sheep, or goats,] when the sun smites (تَصْقَعُ) the heads of the lambs or kids: (Aboo-Nasr, O, K: [in the CK, البُهْمِ is erroneously put for البَهْمِ:]) and some of the Arabs call it the شَمْسِىّ, and the قَيْظِىّ: then is the صَفَرِىّ, after the صَقَعِىّ: (Aboo-Nasr, TA:) it is also expl. as signifying such as is brought forth in the [period called] صَفَرِيَّة: (TA: [but see صَفَرِىٌّ:]) and, (O, K,) accord. to Az, (O,) the young camel that is brought forth in [the time of] the صَقِيع [i. e. hoar-frost, or rime]; which is of the best of the increase [of camels]. (O, K.) صِقَاعٌ A piece of rag with which a woman protects her خِمَار [or muffler] from the oil [in her hair], (S, O, K, TA,) putting it on her head; (TA;) as also ↓ صَوْقَعَةٌ: (K:) or this latter signifies a thing by which the head is protected, such as a turban and a خِمَار and a رِدَآء. (TA.) b2: and The [woman's face-veil termed] بُرْقُع (S, O, K) is sometimes thus called. (S, O.) b3: And A thing with which a she-camel's nose is bound, (S, O, K, TA,) as expl. in art. درج [voce دُرْجَةٌ], (S,) when they desire her to affect her young one or the young one of another: or, accord. to A'Obeyd, a piece of rag with which her eyes are bound; that with which her nose is bound, [or stopped, (see 1 in art. ظأر)] when she is made to affect a young one not her own, being termed غِمَامَةٌ. (TA. [But see دُرْجَةٌ.]) b4: And A mark made with a hot iron upon the قَذَال [or back of the head] of a camel. (Ibn-'Abbád, O, K.) b5: And An iron thing that is in the place of [the kind of curb called] the حَكَمَة of the bit. (O, K.) b6: And A thing that is next to the head of the horse, beneath (دُونَ) the larger بُرْقُع. (TA.) b7: The صِقَاع of a tent (خِبَآء) is A rope that is extended from its top, and pulled tight, the two ends of which are tied to two pegs, or stakes, stuck into the ground, when the wind is violent and it is feared that the tent may be thrown down. (O, TA.) صَقِيعٌ The جَلِيد [i. e. hoar-frost, or rime,] that nips, or blasts, (lit. burns, [see أَحْرَقَ,]) the plants, or herbage; (Msb;) what falls from the sky in the night, resembling snow. (S, O, K.) A2: Also A species of زُنْبُور [or hornet]: (O, K:) so says AHát, as having been heard by him from a man of Et-Táïf. (O.) صَاقِعٌ [Deviating from the truth; as is indicated in the TA: and hence,] a liar: (TA:) one says, صَهْ صَاقِعُ i. e. Be silent, O liar. (Yoo, O, K.) صَاقِعَةٌ i. q. صَاعِقَةٌ [i. e. A thunderbolt]: (Fr, S, O, K:) of the dial. of Temeem: pl. صَوَاقِعُ. (TA.) [See also صَاعِقَةٌ.]

صَوْقَعَةٌ The place of the whiteness termed صُقْعَة in the head of a horse and of a bird &c.: (S:) or the middle of the head [in an absolute sense]: (O, K:) or the top, or uppermost part, [of the head, or] of the [cap called] كُمَّة, and of the turban. (O, K, TA: all in art. صفع. [See 1 in that art., where this last meaning is assigned to صَوْفَعَةٌ.]) b2: and A turban [itself]: (O, K:) and any other thing that protects the head: (TA;) accord. to IDrd, a piece of rag which a woman puts upon her head as a protection. (O. See صِقَاعٌ, first sentence.) b3: A piece of rag which is tied upon the top of the [kind of women's camel-vehicle called] هُوْدَج, and which the wind blows about. (TA.) b4: The head [or top] of the [woman's face-veil called]

بُرْقُع. (IAar, TA in this art. and voce شِبَامٌ [q. v.].) b5: The hollow (وَقْبَة) [that is made in the upper part of a dish] of ثَرِيد [or crumbled bread moistened with broth]: (S, O, K, TA:) or the top, or upper part, of ثَرِيد. (TA.) b6: Also The place of a battle in which is much smiting. (IDrd, O, K.) أَصْقَعُ, applied to a horse, and a bird, &c., Having a whiteness in the middle of the head: (S, O, K:) or a horse white in the top of his head: (Mgh:) fem. صَقْعَآءُ, (S, O, K,) applied to an eagle (عُقَاب), (S, O, TA,) and to a female ostrich [&c.]. (TA.) b2: الأَصْقَعُ A certain bird, resembling the عُصْفُور [or sparrow], in the feathers and head of which is a whiteness, found near water; mentioned [in the K] in art. سقع [as with س in the place of ص]: (TA:) accord. to Ktr, (O, TA,) the bird called الصُّفَارِيَةُ [q. v.]: (O, K, TA:) you may form its pl. after the manner of substs. [i. e. saying أَصَاقِعُ], because it is an epithet in which the quality of a subst. predominates; or after the manner of the epithet [i. e. saying صُقْعٌ]. (TA.) b3: Accord. to AHát, الصَّقْعَآءُ signifies A [bird such as is termed] دُخَّلَة [q. v.], of a dingy colour, small, with a yellow head, short in the زِمِكَّى [or tail] and the legs and the neck: (TA:) or, accord. to him, the صَقْعَآء with a yellowness is a دُخَّلَة of a dingy yellow colour, small, short in the زِمِكَّى and the legs and the neck: and all دُخَّل are with the Arabs of the [birds termed] عَصَافِير and حُمَّر: but the صَقْعَآء with a blackness is a دُخَّلَة of a dingy reddish colour, black in the head, and short in the زِمِكَّى and the neck. (O.) b4: الأَصْقَعُ also signifies The forelock of a horse: or the white forelock thereof. (TA.) b5: And الصَّقْعَآءُ, The sun. (S, O, K.) مَصْقَعٌ A place towards which one tends, repairs, or betakes himself. (TA.) مُصْقَعٌ: see صَقِعٌ, last sentence.

خَطِيبٌ مِصْقَعٌ An eloquent speaker or orator or preacher: (S, O, K:) or one loud in voice: (K:) or one who is not impeded in his speech, and who does not reiterate in speech by reason of inability to say what he would, or is not unable to find words to express what he would say: (Katádeh, O, K:) or one who is skilful, and penetrating, or effective, in his speech: (O:) or one who goes into every ↓ صُقْع, i. e. نَاحِيَة, [meaning province,] of speech: (TA in this art. and in art. رقع:) [said to be] from الصَّقْعُ meaning “ the raising of the voice; ” (O, TA; *) or from الصُّقْعُ [expl. above]; or, as some say, from صَقَعَهُ meaning “ he struck him upon his صَوْقَعَة; ” but this last derivation is far-fetched: (TA:) pl. مَصَاقِعُ. (O, TA.) أَرْضٌ مَصْقُوعَةٌ: see صَقِعٌ, last sentence.