دن

أ1 دَنَأَ, aor. ـَ and دَنُؤَ, aor. ـُ inf. n. دَنَآءَةٌ, (Az, Lh, T, S, M, Msb, K,) of the former verb, and of the latter also, (Az, Lh, T, M,) and دُنُوْءٌ, of the former, (Fr, T,) or of the latter, (Az, T,) and [of the latter] دُنُوْءَةٌ; (S, K;) He (a man) was, or became, low, ignoble, or mean, in his actions; and cared not for what he did, nor for what was said to him: (ISk and T in explanation of the former verb, and S in explanation of both verbs:) or the former verb, (Az, T,) or each, (Lh, T, M, K,) he was, or became, bad, corrupt, or foul, in respect of the belly and the genital member [i. e. in respect of appetite for food and for sexual enjoyment]; not caring for what he did, nor for what was said to him: (Az, Lh, T, M, K:) and the former verb, (S) or each, (M, K,) [accord. to some,] he was, or became, such as is termed دَنِىْءٌ, i. e. خَسِيسٌ [app. as meaning contemptible]; (S, M, K;) like دَنَا, aor. ـْ inf. n. دَنَاوَةٌ; (Msb;) and destitute of good: (S:) but some make a distinction between the verbs with ء and the verb without ء; saying that the meaning “ he was, or became, خسيس ” is that of دنا, without ء; (T, Msb;) and the truth is, that the verbs with ء have the meanings assigned to them by Az and Lh; (T;) or signify he was, or became, low, ignoble, or mean: (Msb:) or these two verbs also signify, (K,) or signify as some say, (M,) he was one in whom was little or no good; contemned or contemptible, mean, paltry, or of no weight or worth. (M, K.) A2: دَنِئَ, (M, K,) aor. ـَ (K,) inf. n. دَنَأْ, (S, M,) He was, or became, hump-backed. (S, M, K. *) 4 ادنأ He committed an action such as is termed دَنِىْءَ. (M, K. *) 5 تدنّأهُ He, or it, incited him to دَنَآءَة [i. e. low, ignoble, or mean, conduct; &c.: see دَنَأَ and دَنُؤَ, of which دَنَآءَة is an inf. n.]. (K.) دَنِىْءٌ (Az, Lh, T, S, M, Msb, K) and ↓ دَانِئٌ, (Lh, T, S, * M, K,) applied to a man, Low, ignoble, or mean, in his actions; not caring for what he does, nor for what is said to him: (S:) or bad, corrupt, or foul, in respect of the belly and the genital member [i. e. in respect of appetite for food and for sexual enjoyment]; not caring for what he does, nor for what is said to him: (Az, Lh, T, M, K:) and [accord. to some,] i. q. خَسِيسٌ [app. as meaning contemptible]; (S, M, K;) like دَنِىٌّ, without ء; (Msb;) and destitute of good: (S:) but some make a distinction between دَنِىْءٌ and دَنِىٌّ; saying that the latter means خسيس; (T, Msb;) and the former, as explained by Az and Lh; and this is the truth; (T;) or that دَنِىْءٌ means لَئِيمٌ [i. e. low, ignoble, or mean, as contr. of كَرِيمٌ]: (Msb:) دَنِىْءٌ is also applied to an action: (M, K: * [see 4:]) and signifies likewise, (K,) or as some say, and so ↓ دَانِئٌ, (M,) one in whom is little or no good; contemned or contemptible, mean, paltry, or of no weight or worth: (M, K:) the pl. of دَنِىْءٌ is أَدْنِيَآءُ, (Az, T, M,) or أَدْنِئَآءُ, (Lh, T, TA,) or أَدْنَآءٌ, (K, TA,) like أَشْرَافٌ pl. of شَرِيفٌ, (TA,) and دُنَآءٌ, (K,) which is anomalous, (TA,) or دُنَأءُ. (M.) دَنِيْئَةٌ A low, or base, quality, property, natural disposition, habit, practice, or action; syn. نَقِيصَةٌ; (S, K;) or such as is blamed; also pronounced دَنِيَّةٌ. (TA in art. دنو, q. v.) دَانِئٌ: see دَنِىْءٌ, in two places.

أَدْنَأُ [More, and most, low, ignoble, or mean, in his actions; &c.]. You say, هُوَ أَدْنَأُ مِنْهُ [He is more low, &c., than he]. (Zj, T.) Fr says that أَدْنَى in the Kur ii. 58 is [for أَدْنَأُ,] derived from دَنَآءَةٌ: accord. to one reading, it is أَدْنَأُ. (TA.) A2: Applied to a man, (M,) Hump-backed: (S, M, K: *) fem. دَنْأَى. (K, * TA.)

عم

ى1 عَمِىَ, [aor. ـْ inf. n. عَمًى, He was, or became, blind, (S, Msb, K,) of both eyes; (Msb, K, * TA;) as also ↓ اِعْمَاىَ, aor. ـْ inf. n. اِعْمِيَآءٌ; (K;) [said by SM to be like اِرْعَوَى, aor. ـْ inf. n. اِرْعِوَآءٌ; as though اِعْمَاىَ were originally اِعْمَىَّ, like as اِرْعَوَى is originally اِرْعَوَّ, both being of the measure اِفْعلَّ; but he adds, correctly, that,] accord. to Sgh, اِعْمَاىَ is originally like اِدْهَامَمَ, which becomes اِدْهَامَّ, [i. e. it is originally اِعْمَايَىَ,] but the latter ى is changed into ا because of the fet-hah of the former, so that it becomes اِعْمَايَا, and the two, thus differing, do not easily admit of idghám (TA;) and sometimes the ى of اِعْمَاىَ is musheddedeh, (Sgh, K, TA,) so that it becomes [↓ اِعْمَاىَّ, aor. ـْ inf. n. اِعمِيَّآءٌ,] like اِدْهَامَّ, aor. ـْ inf. n. اِدْهِيمَامٌ; but this is by a straining of a point, and not in use: (Sgh, TA:) and ↓ تعمّى, likewise, signifies the same, (K, TA,) i. e., the same as عَمِىَ. (TA.) And you say also, عَمِيَتْ عَيْنَاهُ His two eyes were, or became, blind. (TA.) b2: Hence عَمًى is metaphorically used in relation to the mind, as meaning (tropical:) An erring; the connection between the two meanings being the not finding, or not taking, the right way: (Msb:) or the being blind in respect of the mind: and in this sense, the verb is as above, with the exception of the measure اِفعَالَّ [and the abbreviated form of this]. (K, * TA. [اَفْعَالٍ in the CK in this passage is a mistranscription, for افْعَالَّ.]) You say, عَمِىَ عَنْ رُشْدِهِ, and حُجَّتِهِ, meaning لَمْ يَهْتَدِ (assumed tropical:) [He did not, or could not, become guided to his right course, and his plea or the like; i. e. he was, or became, blind thereto]. (TA.) And عَمِىَ عَنْ حَقِّهِ (assumed tropical:) [He was, or became, blind to his right, or due], like عَشِىَ عَنْهُ. (TA in art. عشو.) b3: One says also عَمِىَ عَلَيْهِ الخَبَرُ (tropical:) The information was, or became, unapparent, obscure, or covert, to him. (Mgh, Msb. *) And عَمِىَ عَلَيْهِ طَرِيقُهُ, (TA,) and الأَمْرُ, (S, TA,) and الشِّعْرُ, and الكَلَامُ, (Har p. 190,) i. e. (assumed tropical:) [His way, or road, and the affair, and the poetry, or verse, and the speech, or saying,] was, or became, obscure, or dubious, to him; (S, TA, and Har ubi suprá) and so ↓ عُمِّىَ; (TA;) and ↓ تعمّى. (Har ubi suprá.) Hence, accord. to different readings, in the Kur [xxviii. 66], فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَآءُ and ↓ فَعُمِّيَتْ (assumed tropical:) [And the pleas shall be obscure, or dubious, to them]. (S, TA.) b4: and عَمِيتُ إِلَى كَذَا (assumed tropical:) I betook myself to such a thing, not desiring any other; as also عَطِشْتُ. (TA. [Accord. to the TA, the inf. ns. of these two verbs, thus used, are عميان and عطشان: but they are correctly عَمًى and عَطَشٌ.]) A2: عَمَى

المَوْجُ, aor. ـْ (S, K,) inf. n. عَمْىٌ, (S,) The waves cast the particles of rubbish, or the like, (S, K, TA,) driving them to their upper, or uppermost, parts, (TA,) and the foam. (S, TA.) b2: And عَمَى بِلُغَامِهِ, (K, TA,) aor. ـْ (TA,) He (a camel) brayed, and cast the foam of his mouth upon his head, or the upper part of his head, or anywhere: (K, TA:) mentioned by ISd. (TA.) b3: And [hence] عَمَانِى بِكَذَا (assumed tropical:) He cast upon me a suspicion of such a thing. (TA.) b4: عَمَى, aor. ـْ said of water, (K, TA,) and of other things, (TA,) also signifies It flowed; (K, TA;) and so هَمَى. (TA.) b5: And عمى النَّبْتُ [app. عَمَى] and ↓ اعتمى and اِعْتَمَّ are three syn. dial. vars., (TA in this art.,) meaning (assumed tropical:) The plant, or herbage, became of its full height, and blossomed; (S, K, TA, in explanation of the last, in art. عم;) and became luxuriant, or abundant and dense. (TA in that art.) 2 عمّاهُ, inf. n. تَعْمِيَةٌ, He rendered him blind, of both eyes: (K, TA:) and (TA) so ↓ اعماهُ, (S, Msb, TA,) said of God, (S, TA,) or of a man. (Msb.) Hence the saying of Sá'ideh Ibn-Jueiyeh, وَعَمَّى عَلَيْهِ المَوْتُ بَابَىْ طَرِيقِهِ [And death rendered blind, to him, the two doors of his way]; بابى طريقه meaning his two eyes. (TA.) b2: And [hence] عَمَّيْتُ الخَبَرَ (assumed tropical:) I made the information unapparent, obscure, or covert. (Msb.) And عمّى مَعْنَى البَيْتِ, inf. n. as above, (S, K,) (assumed tropical:) He made the meaning of the verse unapparent, obscure, or covert. (K.) And عمّى مُرَادَهُ (assumed tropical:) He made his meaning enigmatical, or obscure, in his speech, or language. (S, A, K, in art. لغز.) and عمّى عَلَى إِنْسَانٍ شَيْئًا (assumed tropical:) He made a thing obscure, or dubious, to a man. (TA.) See also 1, latter half, in two places. [And see مُعَمَّى.]4 اعماهُ: see 2, first sentence. b2: Also He found him to be blind [app. meaning properly, and also (assumed tropical:) in mind]. (K, TA.) b3: مَا أَعْمَاهُ meansonly مَا أَعْمَى قَلْبَهُ (assumed tropical:) [How blind is his mind!]: (S, K:) for the verb of wonder is not formed from that which is not significant of increase. (S.) 5 تعمّى [in its proper sense, and also in a tropical sense]: see 1, in two places.6 تعامى He feigned himself أَعْمَى (S, K, TA) [i. e. blind], in respect of the eyes [as is implied in the S], b2: and also (assumed tropical:) in respect of the mind [as is implied in the K]. (TA.) You say, تعامى عَنْ كَذَا (assumed tropical:) He feigned himself ignorant [of such a thing], as though he did not see it; like تَعَاشَى

عَنْهُ. (TA in art. عشو.) 8 اِعْتَمَاهُ He chose it, selected it, or preferred it; syn. اِخْتَارَهُ; (S, K, TA;) i. e., a thing; (S;) formed by transposition from اِعْتَامَهُ [mentioned in art. عيم]. (S, TA.) b2: And i. q. قَصَدَهُ [i. e. He tended, betook himself, or directed himself or his course or aim, to, or towards, him, or it; &c.]; (K, TA;) like اِعْتَامَهُ. (TA in art. عيم.) A2: See also 1, last sentence.11 اِعْمَاىَّ, and its abbreviated form اِعْمَاىَ: see 1, first quarter.

صَكَّةَ عُمْىٍ: see صَكَّةَ عُمَىٍّ.

عَمَا in the phrase عَمَا وَاللّٰهِ, i. q. أَمَا [expl. in art. اما]: (K, TA:) as also غَمَا, (K in art. غمى,) and هَمَا. (TA.) عَمًى [sometimes written عَمًا] inf. n. of عَمِىَ [q. v.]. (S, * Msb, K.) [Hence the saying, لَا شَلَلًا وَلَا عَمًى: see 1 in art. شل. Hence also one says, رَكِبَ أَمْرًا عَلَى العَمَى, meaning He ventured upon, or embarked in, an affair blindly; like عَلَى

غَيْرِ بَصِيرَةِ.]

A2: See also أَعْمَآءٌ.

A3: And see عَمَآءٌ, in two places.

A4: Also Stature: and height. (K.) One says, مَا أَحْسَنَ عَمَى هٰذَا الرَّجُلِ i. e. [How goodly is] the height, or the stature, of this man! (TA.) A5: And Dust; syn. غُبَارٌ. (K.) A6: In the saying of a rájiz, describing a skin of milk, because of its whiteness, يَحْسَبُهُ الجَاهِلُ مَا كَانَ عَمَا شَيْخًا عَلَى كُرْسِيِّةِ مُعَمَّمَا [The ignorant would think it, while there was remoteness, to be an old man upon his chair, turbaned,] the meaning is looking at it from afar; for العَمَا in this case signifies remoteness. (TA.) عَمٍ, originally عَمِىٌ: see أَعْمَى, in four places.

عَمْيَةٌ, a contraction of عَمِيَةٌ fem. of عَمٍ: see أَعْمَى.

عِمْيَةٌ [in the CK erroneously عَمْيَة] a subst. from اِعْتَمَاهُ in the sense of اِخْتَارَهُ [signifying A thing chosen, selected, or preferred; like خِيرَةٌ, a subst. from اِخْتَارَهُ]. (K, TA.) عَمَوِىٌّ Of, or relating to, such as is termed عَمٍ

[q. v. voce أَعْمَى]. (S, TA.) عَمَآءٌ, (S, K, TA,) in some of the copies of the K ↓ عَمًى, and by some thus related in a trad. mentioned in what follows, (TA,) Clouds: or, accord. to Az, [clouds] resembling smoke, surmounting the heads of mountains: (S, Msb:) or lofty clouds: or [in the CK “ and ”] dense: (K, TA:) or dense [clouds such as are termed] غَيْم: (TA:) or raining clouds: or thin clouds: or black: or white: or such as have poured forth their water; (K, TA;) but have not become dissundered like mountains: and ↓ عَمَآءَةٌ [is the n. un., and] signifies a dense, covering, cloud; as also ↓ عَمَايَةٌ: or a dense portion of cloud: but some disallow this, and make عَمَآءٌ to be [only] a coll. n. (TA.) It is related in a trad. that, in reply to the question “ Where was our Lord (meaning the عَرْش [q. v.] of our Lord) before He created his creatures? ” it was said, كَانَ فِى عَمَآءٍ تَحْتَهُ هَوَآءٌ وَفَوْقَهُ هَوَآءٌ [He (i. e. his عَرْش) was in clouds, or lofty clouds, &c., beneath which was a vacuity, and above which was a vacuity]: or, accord. to one relation, ↓ كَانَ فِى عَمًى [meaning He was in a vacuity] i. e. there was not with Him anything: or, as some say, it means anything that the intellectual faculties cannot perceive, and to the definition of which the describer cannot attain. (TA.) b2: See also عَمَآءَةٌ.

أَتَيْتُهُ صَكَّةَ عُمَىٍّ, (S,) or لَقِيتهُ صَكَّةَ عُمَىٍّ, and ↓ عُمْىٍ, which occurs in poetry, (K, TA,) in a case in which the metre requires it, a verse of Ru-beh, who uses it for عَمَىٍّ, (TA, [which shows, by citing that verse, that عَمًى, the reading in the CK, is wrong,]) and ↓ أَعْمَى, (K,) i. e. [I came to him, or I met him,] in the time of midday when the heat was vehement, (S,) or in the most vehement heat of midday in summer (K, and Lh and O and TA in art. صك) when the heat almost blinded by its vehemence; (Lh and O and TA in that art.;) a time in which the divinelyappointed prayer [of midday] is forbidden: it is said only in the hot season; because when a man goes forth at that time, he cannot fill his eyes with the light of the sun; or, as ISd says, because the gazelle seeks the covert when the heat is vehement, and his eye becomes weak by reason of the whiteness of the sun, and the bright shining thereof, and he is dazzled, so that he knocks against his covert, not seeing it: (TA:) عُمَىّ being an abbreviated dim. of أَعْمَى: (S:) or it is a name for the heat, (K, TA,) itself: (TA:) or the name of a certain man, (K, TA,) of [the tribe of] 'Adwán, who used to press forward with the pilgrims when the heat was vehement, as is related in the Nh, or (TA) who used to decide cases judicially in, or concerning, the pilgrimage, and he came among a company journeying upon their camels, (K, TA,) performing the religious visit called عُمْرَة, (TA,) and they alighted at a station in a hot day, whereupon he said, “Upon whomsoever shall come this hour, or time, of tomorrow while he is حَرَام [i. e. in the condition of one performing the acts of the حَجّ or of the عُمْرَة], (K, TA,) not having accomplished his عُمْرَة, (TA,) he shall remain حَرَام until [this time] next year: ” and they immediately sprang up, (K, TA,) hastening, (TA,) so that they arrived at the House [of God, at Mekkeh, in the time required,] from a distance of a journey of two nights, using exertion; (K, TA;) and this saying became a prov., as is related in the M: (TA:) or it was the name of a certain man, (S, K, TA,) of the Amalekites, (S, TA,) who made a sudden attack upon a people, and exterminated them; (S, K, TA;) and the time became called in relation to him. (S, TA.) [See also art. صك.]

عَمَآءَةٌ, (K, TA,) or ↓ عَمَآءٌ, (CK, and so in my MS. copy of the K,) and ↓ عَمَايَةٌ, and ↓ عَمِيَّةٌ, and ↓ عُمِيَّةٌ, (assumed tropical:) Error: and (assumed tropical:) persistence; or con-tention, or litigation, or wrangling; or persistence in contention or litigation or wrangling; syn. لَجَاجٌ; (K, TA;) in that which is false or vain or futile: (TA:) [or the last but one, or the last, signifies (assumed tropical:) ignorance; for] ↓ فِيهِمْ عَمِيَّتُهُمْ or ↓ عُمِيَّتُهُمْ (accord. to different copies of the S) means In them is their ignorance. (S.) [See also عِمِّيَّةٌ, and عِمِّيَّا.] b2: For the first (عَمَآءَةٌ), see also عَمَآءٌ.

عَمَايَةٌ A remaining portion of the darkness of night. (TA.) b2: [And Dimness of the eyes from tears: so, accord. to Freytag, in the Deewán of the Hudhalees.] b3: See also عَمَآءٌ. b4: And see عَمَآءَةٌ.

عَمِيَّةٌ: see عَمَآءَةٌ, in two places. b2: Also i. q. دعوة عميأء [i. e., app., ↓ دِعْوَةٌ عَمْيَآءُ, meaning (assumed tropical:) An obscure claim to relationship]. (TA.) عُمِيَّةٌ: see عَمَآءَةٌ, in two places.

عَمَّا is a compound of عَنْ and مَا.

تَرَكْنَاهُمْ عُمَّى, (S, K,) or تركناهم فى عُمَّى, (so in some copies of the S, [thus in one of my copies,]) (assumed tropical:) We left them at the point of death. (S, K.) b2: See also أَعْمَآءُ.

عِمِّيَّا, of the measure فِعِّيلَى, i. q. فِتْنَةٌ [i. e. (assumed tropical:) Trial, or probation; punishment; slaughter; civil war; conflict and faction, or sedition; &c.]. (Mz, 40th نوع.) [See also the next paragraph.]

b2: [In the TA, عمياء, evidently a mistranscription for عِمِّيَّا, is expl. as having the second of the meanings assigned above to عَمَآءَةٌ &c., i. e. (assumed tropical:) Persistence; or contention, &c.] b3: قَتِيلُ عِمِّيَّا, (Mz ubi suprà, and K,) [in the CK, erroneously, عَمِيَّا, and in the TA قُتِلَ عِمِّيَّا,] the latter word of the measure فِعِّيلَى, (Mz, TA,) like رِمِّيَّا, (K, TA, [in the CK like رَمِيَّا,]) and خِصِّيصَى, (TA,) means (assumed tropical:) A slain person whose slayer is not known. (Mz, K, TA.) The predicament of him who has been so slain is like that of the slain unintentionally; the bloodwit being obligatory in his case [on his عَاقِلَة, q. v. voce عَاقِلٌ]. (TA.) عِمِّيَّةٌ and عُمِّيَّةٌ, (K, TA,) of the measure فُعِّيلَةٌ from العَمَى, (TA,) Pride; or self-magnification: or error; or deviation from that which is right. (K, TA. [See also عَمَآءَةٌ, and عِمِّيَّا.]) Hence, in a trad., مَنْ قُتِلَ تَحْتَ رَايَةِ عُِمِّيَّةٍ [Whoso has been slain under a banner of pride, &c.,] i. e. in فِتْنَة [meaning conflict and faction, or the like], or error, as in the fighting in the case of partisanship, and of erroneous opinions. (TA.) عَامٍ One who does not see his road, or way. (TA.) b2: عَامِيَةٌ, applied to a land (أَرْضٌ): see أَعْمَى. b3: Also, [thus applied,] Of which the traces are becoming [or become] effaced, or obliterated. (TA.) b4: See also أَعْمَآءٌ, in three places. b5: Applied to a woman, (TA,) عَامِيَةٌ signifies بَكَّآءَةٌ, (K, TA,) [a strange epithet,] meaning (assumed tropical:) Having very little milk. (TK.) A2: Applied to a man, عَامٍ signifies also رَامٍ [i. e. Casting, &c.]. (TA.) أَعْمَى (S, Msb, K) and ↓ عَمٍ (K [but see what follows]) Blind, (S, Msb, K,) of both eyes: (Msb, K, * TA:) fem. of the former عَمْيَآءُ: (Msb, K, TA:) and pl. [masc.] عُمْىٌ (S, Msb, K, TA, but not in the CK) and عُمْيَانٌ (Msb, K, TA, but not in the CK) and عُمَاةٌ, as though this last were pl. of عَامٍ; (K, TA, but not in the CK;) and the dual of its fem. is عَمْيَاوَانِ; and its pl. is عَمْيَاوَاتٌ: (TA:) the fem. of ↓ عَمٍ is عَمِيَةٌ, (S, K, TA, [in the CK عَمِيَّةٌ, which is a mistranscription, for it is]) of the measure فَعِلَةٌ, (S,) like فَرِحَةٌ, (TA,) and ↓ عَمْيَةٌ, (K, TA, but not in the CK,) which is [a contraction] like فَخْذٌ for فَخِذٌ: (TA:) and the pl. masc. is عَمُونَ. (S, TA.) b2: And [hence,] (assumed tropical:) Blind in respect of the mind: (K, TA:) [but more commonly] one says, ↓ هُوَ عَمٍ as meaning (tropical:) He is erring, or one who errs; and أَعْمَى القَلْبِ [meaning the same, or blind in respect of the mind]: (Msb:) or القَلْبِ ↓ رَجُلٌ عَمِى i. e. (assumed tropical:) An ignorant man [or a man blind in respect of the mind]; and اِمْرَأَةٌ عَمِيَةٌ عَنِ الصَّوَابِ [a woman ignorant of, or blind to, that which is right], and عَمِيَةُ القَلْبِ [like عَمِى القَلْبِ as applied to a man]. (S.) In the saying in the Kur [xvii. 74], وَمَنْ كَانَ فِى هٰذِهِ فَهُوَ فِى الْآخِرَةِ أَعْمَى, accord. to Er-Rághib, the former [اعمى] is a part. n. and the second is like it; (TA;) and the meaning is, And whoso is in this state of existence blind in respect of the mind, not seeing his right course, he will be in the other blind with respect to the way of safety: (Bd:) or, as some say, the second is what is termed أَفْعَلُ تَفْضِيلٍ, the complement of which is expressed by means of مِنْ, [meaning more blind &c.,] and therefore AA and Yaakoob did not pronounce it with الإِمَالَة, as not being like the first, (Bd, TA, *) which is subject to الامالة because its ا [written ى] becomes [really]

ى in the dual: but Hamzeh and Ks and Aboo-Bekr pronounced both with الامالة. (Bd.) b3: الأَعْمَيَانِ means (assumed tropical:) The torrent and the fire of a burning house or the like; (K, TA;) because of the perplexity that befalls him whom they befall; or because, when they occur, they spare not a place, nor avoid anything; like the أَعْمَى [or blind], who knows not where he is travelling, so that he goes whither his leg conveys him: (TA:) or the torrent and the night: (K:) or the torrent, (S, K) or the tumultuous torrent, (TA,) and the camel excited by lust. (S, K, TA.) b4: And الأَمْرُ الأَعْمَى (assumed tropical:) The case [such as that] of partisanship (العَصَبِيَّة) whereof the manner of proceeding is not distinguishable. (TA.) b5: And أَرْضٌ عَمْيَآءُ and ↓ عَامِيَةٌ, and مَكَانٌ أَعْمَى, (assumed tropical:) A land, and a place, in which one will not, or cannot, be directed to his right course. (TA.) b6: See also صَكَّةَ عُمَىٍّ: b7: and see عَمِيَّةٌ.

أَعْمَآءٌ Tracts of land in which is no sign of the way, (S, K,) nor any habitation or cultivation, (K,) or nor any trace of habitation or cultivation; (S;) and ↓ مَعَامٍ signifies the same; (S, K;) this latter being a pl. of which the sing., said by ISd to be unknown to him, should by rule be معمية [app. مُعْمِيَةٌ], but it is ↓ عُمَّى, deviating from rule; (TA;) or it means مَجَاهِلُ, and its sing. is معماة [i. e. ↓ مَعْمَاةٌ] signifying a place of erring, or wandering from the right way: (Har p. 85:) in the K, أَعْمَآءٌ is also expl. as signifying جُهَّالٌ [pl. of جَاهِلٌ], and is said to be [in this sense] pl. of أَعْمَى: but this is a double mistake, for it signifies مَجَاهِلُ, [like as مَعَامٍ is said to do above,] and its sing. is عمى [app. ↓ عَمًى]. (TA.) In the phrase ↓ أَعْمَآءُ عَامِيَةٌ, [in the CK, erroneously, عامِيَّةٌ,] the latter word is added to give intensiveness to the meaning; i. e., it signifies [Tracts in which is no sign of the way, &c.,] in the utmost degree obscure or dubious: thus it is in the following verse: (TA:) Ru-beh says, أَعْمَاؤُهُ ↓ وَبَلَدٍ عَامِيَةٍ

كَأَنَّ لَوْنَ أَرْضِهِ سَمَاؤُهُ [And many a desert, or waterless desert, whereof the tracts in which is no sign of the way are in the utmost degree obscure or dubious, as though the colour of its ground were like that of its sky]: (S, TA:) he means وَرُبَّ بَلَدٍ. (S.) b2: Also Tall; applied to men: (IAar, K:) pl. of ↓ عَامٍ, like as أَنْصَارٌ is of نَاصِرٌ. (IAar, TA.) أَعْمَوِىٌّ Of, or relating to, such as is termed أَعْمَى [q. v.]. (S, TA.) مَعْمَاةٌ; and the pl. مَعَامٍ: see أَعْمَآءٌ.

مُعَمًّى (assumed tropical:) A verse [or a saying] of which the meaning is made unapparent, obscure, or covert. (S, TA.) المُعْتَمِى The lion. (K.)

لوث

1 لَاثَ, aor. ـُ inf. n. لَوْثٌ, He folded a thing: (IAar, IKt:) and twisted it. (IAar.) These are the original meanings. (IAar, IKt.) b2: He turned a thing round twice; as a turban is turned round, and an إِزَار. (TA.) b3: He bound, or wound round, a turban. (K.) Yousay لَاثَ العَمِامَةَ عَلَى رَأْسِهِ, aor. and inf. n. as above, He bound, or wound round, the turban on his head. (S.) b4: لَاثَ الوَبَرَ بِالفَلْكَةِ He wound the camel's hair round the whirl of the spindle. (TA.) b5: الأَسْقِيَةُ الِتَّى تُلَاثُ عَلَى أَفْوَاهِهَا The skins that are bound and tied round their mouths. (TA, from a trad.) b6: لَاثَ, aor. ـُ He (a man) went round about; syn. دَارَ. (S.) b7: لَاثَ بِشَىْءٍ He went round about a thing; syn. طاف به. (TA.) b8: لَاثَ بِهِ النَّاسُ, and ↓ الاث, The people collected around him. (TA, from a trad.) b9: لَاثَتْ قَرُنًا مِنْ قُرُونِهَا بِالدُّهْنِ She surrounded, or, as some say, intermixed [one of her locks of hair with ointment]. (TA, from a trad.) b10: لَاثَ, and ↓ الاث, and ↓ التاث, It (a plant, or tree, or herbage,) became tangled and luxuriant. (TA.) b11: لَاثَ, aor. ـُ inf. n. لَوْثٌ, He rolled about a morsel of food in melted fat or the like. (K.) b12: لَاثَ, aor. ـُ inf. n. لَوْثٌ, He chewed, or mumbled, a thing; syn. لَاكَ; (K;) such as a morsel of food, &c. (TA) b13: لَاثَهُ المَطَرُ, and ↓ لوّثهُ, The rain laid it, or mixed it, (i. e., a plant,) part over part. (TA.) b14: لَاثَ, aor. ـُ inf. n. لَوْثٌ; (K;) or لَوِثَ, [aor. ـْ inf. n. لَوَثٌ; (L;) and ↓ التاث, (S, K,) He was slow, or tardy, (S, K,) فِى عَمَلِهِ in his work, (S,) or فِى الأَمْرِ in the affair. (K.) b15: ↓ التاث He (a camel) was slow, or tardy and languid. (TA, from a trad.) b16: لَاثَ عَنْ حَاجَتِى He was slow, tardy, or tedious, in accomplishing my want. (TA.) b17: لَاثَ لَوْثًا مِنَ الكَلَامِ He twisted his speech, and did not make it plain by reason of shame. (IKt, TA, from a trad.) [Similarly, فى كَلَامِهِ ↓ التاث. (A.)] b18: لَاثَ He was slow in speech, and heavy in tongue. (TA.) b19: See 8. b20: لَاثَ الدَّارَ, aor. ـُ inf. n. لَوْثٌ, He kept to the house. (K.) b21: لَاثَ, aor. ـُ inf. n. لَوْثٌ; and ↓ لوّث, inf. n. تَلْوِيثٌ; He mixed, and steeped, or macerated, in water. (K.) b22: لَاثَ بِهِ, aor. ـُ (inf. n. لَوْثٌ, K,) He took refuge in him; had recourse to him for protection or concealment: (S, K:) i. q. لَاذَ: (S:) accord. to Yaakoob, the ث here is a substitute for the ذ of لاَذَ. (TA.) 2 لوّث التِّبْنَ بِالقَتِّ He mixed the straw with [the kind of trefoil called] قتّ. (A.) b2: لوّث He, or it, rendered water turbid. (S.) b3: لوّث, inf. n. تَلْوِيثٌ, He befouled, defiled, polluted, dirtied, soiled, besmeared, or bedaubed, (S, K,) his clothes with mud. (S.) b4: See 1 and 8.4 أَلْوَثَ see 1.

A2: أَلْوَثَتِ الأَرْضُ The land produced fresh, or green, herbage, (رَطْب, as in some copies of the K, or رُطْب, as in others and in the TA,) among that which was dry. So in the K: but in the L, as follows. الوث الصِّلِّيَانُ The صلّيان dried up, and then produced fresh, or green, shoots: and sometimes the same verb is thus used with reference to the ضَعَة and هَلْتَى and سَحَم: of the ثُمَام, one scarcely ever says الوث, but بَقَلَ; nor does one say of the الوث عَرْفَج, but ادبى, and إِمْتَعَسَ. (TA.) b2: أَلَثْتُ بِهِ مَالِى I asked him to keep my property as a deposit. (K.) From اللَّوْثُ “ the taking refuge. ” (TA.) b3: لَمْ يُلِثْ, in a verse of El-'Ajjáj, He, or it, did not make to delay. (TA.) 5 تلوّث It (a garment) was, or became, befouled, defiled, polluted, dirtied, soiled, besmeared, or bedaubed, with mud. (Msb.) b2: تلوّث بِالْأَمْرِ [app., He was confused, or perplexed, by the affair]. (Lth.) 8 التاث: see 1. b2: It was, or became, collected together. (TA) b3: التاث; (S, K;) and ↓ لوّث, inf. n. تَلْوِيثٌ; (L;) It (an affair, TA,) was, or became, confused, (S, K,) intricate, and difficult. (TA.) You say التاثت عَلَيْهِ الأُموُرُ The affairs became confused, and intricate, to him: (TA:) and التاثت الخُطُوبُ [The affairs became confused]. (S.) b4: Also, both verbs, (the former accord. to the S and K, and the latter accord. to the L,) It became wound about. (S, L, K.) Yousay إِلْتَاثَتْ بِرَأْسِ القَلَمِ شَعْرَةٌ (so in one copy of the S: in another, التاث) [A hair became wound about the head, or tip, of the reed-pen: read, erroneously, by Golius, and Freytag, التاث برأس القلم شَعَرَهُ]. (S.) b5: He became strong, powerful, or vigorous. (K, TA.) b6: He became fat. (K, TA.) b7: He withheld, or restrained; syn. حَبَسَ: (K:) [but it seems rather to signify he withheld, or restrained, himself; syn. إِحْتَبَسَ; like ↓ لَاثَ]. Accord. to the K, لوّث, inf. n. تَلْوِيثٌ, signifies the same; but it is not so: it is the same as التاث only as signifying “ it was, or became confused ”, and “ it became wound about. ” (TA.) حَلَّ مِنْ عِمَامَتِهِ لَوْثًا أَوْ لَوْثَيْنِ He loosed, or undid, a turn, or twist, or two turns, or twists, of his turban. (TA, from a trad.) A2: لَوْثٌ Strength; power; vigour: (S, K, TA:) as also ↓ لُوثَةٌ, [as in one place,] or ↓ لُوْثَةٌ, [as in another]. (TA.) A3: نَاقَةٌ ذَاتُ لَوْثٍ, and ↓ لُوثَةٍ A strong she-camel; a she-camel endowed with strength, or vigour: (TA:) or, the former, (L,) or the latter, (S,) a she-camel having much flesh and fat, (S, L,) with which she is bound round: (L:) or, as some say, stupid, unsteady, and hasty; syn. ذات هَوَجٍ: (S:) or, the former, a bulky she-camel; yet her bulkiness does not prevent her being swift. (Lth.) b2: رَجُلٌ ذُو لَوْثٍ A strong man. (TA.) b3: لَوْثٌ, (IAar,) or ↓ لَوْثَةٌ, (As,) Resolution of mind, (IAar, As,) and strength of mind. (IAar.) b4: لَوْتٌ, Evil, as a subst. (K.) b5: لَوْثٌ Mutual suits, or demands, with malevolences, or rancours: (K:) one says, بَيْنَهُمْ لَوْثٌ Between them are mutual suits, &c. (TK.) A4: لَوْثٌ Offsets of palm-trees. (AHn.) A5: لَوْثٌ Wounds; syn. حِرَاحَاتٌ. (K.) A6: لَوْثٌ Weak, incomplete, evidence; (Az, in Msb;) resembling what is termed دَلَالَةٌ, (Az, K,) not complete, or perfect, evidence; so accord. to Esh-Sháfi'ee: (Az.:) it is one person's giving his testimony to the fact of a slain person's declaring, before his death, that a certain person slew him; or two persons giving their testimony to the fact of there having existed enmity between them two, [i. e., the slain person and the person accused of slaying him,] or, of one's having threatened the other; and the like: it is from تَلَوَّثَ as signifying “ it was befouled, or defiled. ” (TA.) b2: See لَوَتٌ, and لُوثَةٌ.

لِيثٌ A certain plant (S, K) that winds about: the و is changed into ى on account of the kesreh before it. (S.) لَوَثٌ, or ↓ لَوْثٌ, (as in different copies of the S) Languor; flaccidity; in a man. (S.) لَوِثٌ: see لَائِثٌ.

لِثَةٌ The gum, accord. to some, belongs to this art., because the flesh of the gums is bound (لِيثَ) round the roots of the teeth. (TA.) لَوْثَةٌ: see لَوْثٌ, and لُوثَةٌ.

لوثَةٌ Languor, and slowness, or tardiness. (S, K.) b2: رَجُلٌ ذُو لُوثَةٍ A man slow, or tardy, and weak. (TA.) b3: لُوثَةٌ Weakness: (IAar, K:) as also ↓ لَوْثٌ. (TA.) b4: Weakness of judgment, and a repetition, or stuttering, (تَلَجْلُجٌ,) in speech. (TA, from a trad.) An impediment in speech. (Msb.) b5: لُونَةٌ (IAar, M, K) and ↓ لَوْثَةٌ (IAar, M) and ↓ لَوْثٌ (Msb) Stupidity; foolishness; paucity of sense. (IAar, M, K, Msb.) b6: لُوثَةٌ A touch, or first affection, of insanity, or diabolical possession. (S, K.) b7: لُوثَةٌ A state of excitement; syn. هَيْجٌ. (S, K.) A2: لُوثَةٌ Abundance of flesh and fat, (S, K,) in a she-camel. (S.) [See لَوْثٌ.]

A3: لُوثَةٌ A piece of rag collected together, with which one plays. (K.) لِوَاثٌ: see لُوَاثَةٌ.

لُوَاثَةٌ and ↓ لَوِيثَةٌ A company, an assembly, or a troop, (K,) of men, and of other animals. (TA.) b2: مِنَ النَّاسِ ↓ لَوِيثَةٌ A company, or an assembly, of people of different tribes; (S, K;) like لَبِيثَةٌ. (K.) A2: لُوَاثَةٌ One who, or a thing which, (الَّذِى: in the TA, الذر:) is befouled, or defiled, (يَتَلَوَّثُ) in anything. (K.) A3: لُوَاثَةٌ and ↓ لِوَاثٌ (the latter [in the CK لُوَاثٌ] is with kesr, and is mentioned in the L, without the former, on the authority of Fr, TA,) Flour [of wheat, &c.] which is sprinkled upon the table, beneath dough; (K,) to prevent the dough's adhering to the table. (TA.) لَوِيثَةٌ: see لُوَاثَةٌ.

لَيِّثٌ: see لَائِثٌ. b2: لِحْيَةٌ لَيِّثَةٌ (tropical:) A tangled beard. (TA.) b3: A beard in which half-white hairs are mixed with white: so in the K; but correctly, in which half-white, or grizzly, hairs are mixed with black. (TA.) وَيْلٌ لِلَّوَّاثِينَ الَّذِينَ يَلُوثُونَ مَعَ البَقَر إِرْفَعْ يَا غُلَامُ ضَعْ يَا غُلَامُ: respecting these words, occurring in a trad., El-Harbee says, I think the meaning to be, those to whom various kinds of food are carried round about; from اللَّوْثُ, “winding round ” a turban on the head. (IAth.) نَبَاتٌ لَائِثٌ, and ↓ لَاثٌ, and ↓ لَيِّثٌ, A tangled plant; (K;) a tangled and luxuriant plant: and in like manner, herbage: لَاثٌ is originally لَوِثٌ, or لَائِثٌ: (TA:) so also a tree.

A2: اللَّائِثُ (and اللَّيْثٌ, TA,) The lion: (K:) from لَوْثٌ

“ strength. ” (TA.) أَلْوَثُ A man slow, or tardy. (M.) b2: دِيمَةٌ لَوْثَاءُ [A lasting, or continuous, and still, rain] that lays, or mixes, the plants, part upon part, (Lth, K, TA,) like as straw is mixed with the kind of trefoil called قَتّ: (Lth, TA:) but this explanation is disapproved by AM. (TA.) b3: سَحَابَةٌ لَوْثَاءُ A slow cloud: such a cloud is the longest in raining. (AM.) b4: أَلْوَثُ Slow and heavy in tongue; (K;) slow in speech, and heavy in tongue: fem. لَوْثَاءُ, [pl. لُوتٌ]. (TA.) b5: A man weak in mind, or understanding: from لَوْثٌ, as signifying “ weak, incomplete, evidence. ” (Msb.) b6: أَلْوَثُ, like أَثْوَلُ, Stupid; foolish; of little sense; as also ↓ مُلْتَاثٌ: (TA:) stupid, foolish, or of little sense, and cowardly: pl. لُوثٌ. (IAar.) b7: Languid; flaccid: (S, K:) applied to a man. (S.) A2: Strong; powerful; vigorous. Thus the word bears two contrary significations. (K.) مَلَاثٌ [A place of refuge; a refuge]. [You say,] إِنَّهُ لَنِعْمَ المَلَاثُ لِلضِّيفَانِ Verily he is an excellent refuge for guests. (TA.) b2: مَلَاثٌ (S, K) and ↓ مِلْوَثٌ (K) (tropical:) One who is a refuge to others; a noble chief; (TA;) a nobleman; (Ks, S, K;) whom others compass, and go round about: (Ks, S:) or so called because the command is [as it were] bound round him; i. e., because affairs are connected with him: (TA:) pl. مَلَاوِثُ and مَلَاوِثَةٌ and مَلَاوِيثُ: (S, K:) the last used by poetic licence. (ISd.) مِلْوَثٌ: see مَلَاثٌ.

مُلَيَّثٌ A man (S) slow, or tardy, by reason of his fatness. (S, K.) [See also art. ليث.]

مَكَانٌ مُلَوَّثٌ and رَأْسٌ مُلَوّثٌ: see مُلَيَّثٌ in art. ليث.]

مُلْتَاثٌ: see أَلْوَثُ.

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.