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.

ذيل

1 ذَالَ, aor. ـِ inf. n. ذَيْلٌ, It (a garment) was long, so that it touched the ground. (Msb.) b2: He, or it, had a ذَيْل; [app. said of a horse &c., as meaning he had a long tail, or a pendent portion to his tail; and probably of a garment, as meaning it had a skirt, or lower extremity, reaching nearly, or quite, to the ground, or dragged upon the ground, when made to hang down; and perhaps of a man, as meaning he had a ذيل to his garment;] as also ↓ أَذْيَلَ. (M, K.) b3: And, said of a man, (M, Msb, K,) aor. as above, (M, Msb,) and so the inf. n., (M,) He walked with an elegant and a proud and self-conceited gait, dragging his ذَيْل [or skirt, or the lower extremity of his garment]; (M, K;) and in like manner ذَالَتْ is said of a she-camel: (M:) or he dragged his أَذْيَال [or skirts, or the lower extremities of his garment or garments], by reason of pride and self-conceit: (Msb:) or ذَالَتْ, (T, S,) فِى مِشْيَتِهَا, said of a girl, or young woman, (T,) or of a woman, (S,) aor. ـِ (T, S,) inf. n. as above, (T,) she dragged her أَذْيَال, (T,) or her ذَيْل, (S,) upon the ground, walking with an elegant and a proud and self-conceited gait. (T, S.) [See also 5.] b4: ذال بِذَنَبِهِ He raised his tail; (M, K;) said of a horse, and of a mountaingoat. (M.) And ذالت بِذَنَبِهَا She (a camel) spread her tail upon her thighs. (T.) b5: ذال إِلَيْهِ i. q. اِنْبَسَطَ [app. as meaning He acted towards him, or behaved to him, with boldness, forwardness, presumptuousness, or arrogance]; as also ↓ تذيّل. (K.) b6: ذال الشَّىْءُ, (M, Msb, K,) aor. as above, (M,) and so the inf. n., (Msb,) The thing was, or became, low, base, vile, mean, contemptible, or ignominious. (M, Msb, K.) and ذالت حَالُهُ His state, or condition, became lowered, or abased; as also ↓ تذايلت. (O, K.) b7: ذالت said of a woman, (M, K,) and of a she-camel, (M,) She was, or became, lean, or emaciated, (M, K,) and in a bad condition. (M.) 2 ذيّل ثَوْبَهُ, inf. n. تَذْيِيلٌ, [He made his garment to have a ذَيْل, i. e. shirt, or lower extremity, reaching nearly, or quite, to the ground, or such as to be dragged upon the ground; or] he made his garment long: (T:) and ثَوْبَهُ ↓ اذال he made his garment to have a long ذَيْل. (T, TA.) b2: [Hence, ذَيَّلْتُ كِتَابَهُ (assumed tropical:) I added an appendix to his writing, or book; like ذَنَّبْتُهُ. And hence, the inf. n. تَذْيِيلٌ is used to signify (assumed tropical:) An appendix; like تَذْنِيبٌ; as also ↓ ذَيْلٌ.]

A2: ذَيَّلْتُ ذَالًا [I wrote a ذ]. (IB, TA on the letter ا.) [See also 2 in art. ذول.]4 أَذْيَلَ: see 1, second sentence.

A2: اذال ثَوْبَهُ: see 2. b2: اذالت قِنَاعَهَا She (a woman) let down her head-covering. (T, S, K. *) b3: اذالهُ, (T, S, M, Msb, K,) inf. n. إِذَالَةٌ, (S, * M, Msb,) He lowered him; abased him; rendered him vile, mean, contemptible, or ignominious; or held him in low, or mean, estimation; (T, S, M, Msb, K;) and did not tend him, or take care of him, well; (M, K;) namely, his horse, (T, S, M,) and his young man, or slave; (S;) or it is said of the owner of a thing. (Msb.) It is said in a trad., (S, M,) of the Prophet, (M,) نَهَى عَنْ إِذَالَةِ الخَيْلِ, (S, M,) i. e. [He forbade] the using of horses for mean work, and burdens. (S, TA.) b4: and أَذْلْتُهَا I rendered her lean; or emaciated her; namely, a woman, and a camel. (TA.) 5 تذيّلت الدَّابَّةُ The beast moved about its tail. (M.) b2: And hence, (M,) تذيّل He (a man, TA) walked with an elegant and a proud and self-conceited gait, (M, K,) [app., dragging his ذَيْل (or skirt), like ذَالَ.] b3: [It occurs in the M and L, in art. رأد: said of a branch, or twig, app. as meaning It inclined limberly from side to side: but in the K, I there find in its place تذبّل.] b4: See also 1.6 تَذَاْيَلَ see 1, last sentence but one.

ذَيْلٌ The latter, or kinder, or the last, or kindmost, part of anything. (M, K.) Accord. to MF, this is the proper signification, and the other significations here following are tropical. (TA.) [But in my opinion, the word in each of the next two senses, or at least in the former of them; if not strictly proper, is what is termed حَقِيقَةٌ عُرْفِيَّةٌ, i. e. a word so much used in a tropical sense as to be, in that sense, conventionally regarded as proper.] b2: [A skirt, or lower extremity, of a garment, reaching nearly, or quite, to the ground, or that is dragged upon the ground, when made to hang down:] the extremity, of a garment, that is next the ground, and so if not touching it [as well as if touching it]; an inf. n. used in this sense: (Msb:) or the part of a waist-wrapper (إِزَار), and of a garment [of any kind], that is dragged [upon the ground], (M, K,) when it is made to hang down: (M:) or the part, of an إِزَار, and of a [garment of the kind called] رِدَآء, that is made to hang down, and touches the ground: and the part, of any kind of garment worn by a woman, that the wearer drags upon the ground behind her: (Lth, T:) or the parts, all round, of a woman's garment, that fall upon the ground: and the portion that is made to hang down, of a woman's shift and of her قِنَاع [or head-covering]: you do not [properly] say of a man that he has a ذَيْل [but only when you liken the lower part of his garment to the similar part of a woman's garment]: a man's having a long garment, such as a shirt and a جُبَّة, [or his dragging the skirt thereof,] is termed إِرْفَالٌ: (Khálid Ibn-Jembeh, T:) the pl. of ذَيْلٌ (in this sense, T, Msb, as relating to a shirt [&c.], S, and in all its senses, T, M) is أَذْيَالٌ (T, S, M, Msb, K) and أَذْيُلٌ (El-Hejeree, M, K) [both pls. of pauc.] and ذُيُولٌ (T, S, M, Msb, K) which is a pl. of mult. (M.) Hence طُولُ الذَّيْلِ is a metonymical expression meaning (tropical:) Richness, or competency; because long أَذْيَال generally pertain to the rich and the prodigal and the proud and self-conceited: (Er-Rázee, Har p. 493:) and you say, طَالَ ذَيْلُ فُلَانٍ, meaning (tropical:) The state, or condition, of such a one became good, and his wealth became abundant: and هُوَ طَوِيلُ الذَّيْلِ, meaning (tropical:) He is rich. (Har p. 319.) b3: Of a horse (T, K) &c., (K,) [i. e.] of a horse and a camel and the like, (M,) The tail: (T, M, K:) or the tail when long: (TA:) or the part, of the tail, that is made to hang down. (M, K.) b4: [(assumed tropical:) Of a cloud, The skirt; or lower, pendent, part: used in this sense in the K voce هَيْدَبٌ.] b5: ذَيْلُ الرِّيحِ (assumed tropical:) What is dragged along, (T, S, O,) or drawn together, (M,) by the wind, upon the ground, (T, S, O, M,) of dust (T, M, O) and rubbish: (T, O:) or what the wind leaves upon the sand, (M, K,) in the form of a rope, (M,) resembling the track of a ذَيْل [or skirt] dragged along: (M, K:) or, as some say, أَذْيَالُالرِّيحِ means (assumed tropical:) the after-parts of the wind, with which it sweeps what is light to it. (M.) b6: ذَيْلُ جَبَلٍ (assumed tropical:) The foot, bottom, base, or lowest part, of a mountain. (A and TA voce جَرٌّ.) b7: أَذْيَالُ النَّاسِ (assumed tropical:) The hindmost of the people. (K.) You say, جَآءَ أَذْيَالٌ مِنَ النَّاسِ (assumed tropical:) Some few of the hindmost of the people came. (S, Sgh.) b8: See also 2.

A2: And see ذَائِلٌ.

ذَيَّالٌ: see ذَائِلٌ, in three places. b2: Also That behaves proudly, conceitedly, or vainly, and walks with an elegant and a proud and self-conceited gait. (TA.) Applied to a horse, That carries himself in an elegant and a proud and self-conceited manner, in his step, and in curvetting, or raising his fore legs together and putting them down together, and kneading with his hind legs, or in prancing, as though he dragged along the ذَيْل [or pendent portion] of his tail. (M.) ذَائِلٌ, applied to a horse, Having a ذَيْل, (T, K,) i. e. tail: (T:) and ↓ ذَيَّالٌ having a long ذَيْل: (T, K:) or the former word has the latter signification; (IKt, T, M;) it means having a long tail: (S:) and ↓ the latter word, tall, and having a long ذَيْل, (M, K,) and that carries himself in an elegant and a proud and self-conceited manner, in his step; (K;) and is applied in the same sense to a wild bull: (M:) or the former word signifies short, and having a long tail; and its fem. is with ة: (T:) or when a horse is of this description, they say الذَّنَبِ ↓ ذَيَّالُ, mentioning the ذَنَب. (T, S.) b2: Also, applied to a دِرْع, (S, M, K,) [i. e. a coat of mail, as is shown in the S and TA,] Long (S, M, K) in the ذَيْل [or shirt]; (S;) and so ذَائِلَةٌ and ↓ مُذَالَةٌ. (M, K. [In the CK, the last word is erroneously written مَذَالَةٌ.]) b3: And حَلْقَةٌ ذَائِلَةٌ and ↓ مُذَالَةٌ A ring [app. of a coat of mail] that is slender (M, K *) and elongated. (M.) A2: ذَائِلٌ ↓ ذَيْلٌ [an expression like ذُلٌّ ذَلِيلٌ, the former word an inf. n.,] means [Exceeding] lowness, baseness, vileness, meanness, contemptibleness, or ignominiousness. (S.) مُذَالٌ; fem. with ة: see the latter in the next preceding paragraph, in two places. b2: The fem. also means (assumed tropical:) A female slave: (T, S, M:) because she is held in low, or mean, estimation, while she carries herself in an elegant and a proud and selfconceited manner: so in the prov., أَخِيلُ مِنْ مُذَالَةٍ

[More proud and self-conceited than a female slave]. (S, K.) مُذْيِلٌ [so in my MS. copy of the K, as in the M, but in other copies of the K مُذَيَّلٌ,] and ↓ مُتَذَيِّلٌ [in the CK مُتَذَيَّلٌ] i. q. مُتَبَذِّلٌ [One who performs his own work; or who is careless of himself or his honour or reputation]. (M, K.) مُذَيَّلٌ A garment, (T,) of the kind called مُلَآء, (T, S,) or رِدَآء, (K,) Long (T, S, K) in the ذَيْل [or skirt]. (S, K.) So in a verse of Imra-el- Keys, of which the latter hemistich is cited voce دُوَارٌ. (T, TA.) أَرْضٌ مُتَذَيَّلَةٌ A land upon which has fallen a weak and small quantity (لَطْخٌ ضَعِيفٌ) of rain. (Sgh, K.) مُتَذَيِّلٌ: see مُذِيلٌ.

ذ

أف1 ذَأَفَ, aor. ـَ inf. n. ذَأَفَانٌ, [in the CK ذَأْفان,] He died: (Moheet, K, TA:) [or he died quickly: see ذَأْفٌ, which is app. an inf. n, as also, perhaps, ذُؤَافٌ.]

A2: ذَأْفَهُ, and ذَأَفَ عَلَيْهِ, inf. n. ذَأْفٌ and ذَأَفٌ, He despatched him; namely, a wounded man; or hastened and completed his slaughter. (M.) b2: And يَذْأَفُ is also said of poison [app. as meaning It kills quickly]. (Lth, T.) b3: مَرَّ يَذْأَفُهُمْ He passed by driving them away, or pursuing them, or destroying them. (M.) 7 انذأف His heart broke (اِنْقَطَعَ فُؤَادُهُ). (K.) [See its syn. انذعف.]

ذَأْفٌ Quickness of death; (Lth, T, M, K;) as also ↓ ذُؤَافٌ. (K.) [See 1, first sentence.] b2: Also an inf. n. of ذَأَفَهُ. (M.) ذَأْفَانٌ: see ذِئْفَانٌ. b2: Accord. to the K, it signifies also Death: but the correct word seems to be ذَأَفَانٌ, [see 1, first sentence,] as in the Tekmileh. (TA.) ذُؤْفَانٌ: see what next follows.

ذِئْفَانٌ (Lth, T, M, K) Poison that kills quickly (يَذْأَفُ): (Lth, T:) or simply poison; (M, K;) as also ↓ ذُؤْفَانٌ and ↓ ذَأْفَانٌ, (K, TA,) all with ء (TA,) and ذِيفَانٌ (A 'Obeyd, T, M, K) and ذَيْفَانٌ (A 'Obeyd, T, K) and ذَيَفَانٌ and ذُوفَانٌ, (IDrd, K,) and ↓ ذُؤَافٌ. (T, K: the last, in the TA, without ء.) ذُؤَافٌ Death that despatches quickly; (T, M, K;) as also ذُعَافٌ; thought by Yaakoob to be an instance of permutation. (M.) b2: See also ذِئْفَانٌ.

A2: And see ذَأْفٌ.

دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

خور

1 خَارَ, aor. ـُ (S, A, Mgh,) inf. n. خُوَارٌ (JK, S, A, Mgh, K *) and خَوْرٌ, (JK,) He (a bull) uttered his cry; [i. e. lowed, or bellowed;] (Lth, JK, S, A, Mgh, K;) this being its primary signification: (Er-Rághib:) the inf. n. خوار, used agreeably with this explanation, occurs in the Kur xx. 90 [and vii. 146]: (S:) it signifies the loud crying [i. e. the lowing or bellowing] of a cow and of a calf: (Lth:) and the crying [i. e. bleating] of sheep, or that of goats, and of gazelles, (K,) and of any beast: (Er-Rághib:) and the sounding [i. e. whizzing] of arrows: (K:) of any of these, you say, خَارَ, aor. and inf. n. as above. (TA.) [Hence,] لَهُ صَوْتٌ كَخُوَارِ الثَّوْرِ He has a voice like the bellowing of the bull. (A.) b2: [and hence, (see 10,)] خار عَلَيْهِ (tropical:) He bent, turned, or inclined, towards him. (A.) A2: خار, aor. as above, (S, Msb,) inf. n. خُؤُورٌ, (S, K, [for which Golius, as on these authorities, substitutes خُؤُورَةٌ,]) said of a man, (S,) and of anything, (TA,) He, or it, was, or became, weak, or feeble, (S, Msb, K,) and languid; (S, TA;) as also خَوِرَ, (TA,) aor. ـْ (JK,) inf. n. خَوَرٌ; (S, * K, * TA;) and ↓ خِوِّر, (JK, TA,) inf. n. تَخْوِيرٌ. (K.) خار and خَوِرَ both signify It was soft, or fragile; said of anything, like a reed. (JK.) It is said in a trad. of 'Omar, لَنْ يَخُورَ قَوِىٌّ مَا دَامَ صَاحِبُهَا بَنْزِعُ وَيَنْزُو, meaning A possessor of strength (صَاحِبُ قُوَّةٍ) will not be weak as long as he can pull his bow and leap to his beast. (TA.) In a camel that is drinking, خَوَرٌ denotes, or implies, a quality that is praised; i. e. Patient enduring of thirst and fatigue: and a quality dispraised; i. e. the lacking patience to endure thirst and fatigue. (TA.) b2: Also, said of heat, (S, TA,) and of cold, inf. n. خُؤُورٌ and خُؤُورَةٌ, (JK,) (tropical:) It became faint; it remitted, or abated; (JK, S, TA;) and so خَوِرَ, inf. n. خَوَرٌ; and ↓ خوّر. (TA.) And خار عَنَّا, said of cold, It ceased from us; quitted us. (A.) A3: خَارَهُ, (JK, S,) inf. n. خَوْرٌ, (S, K,) He hit, or hurt, his خَوْرَان, (JK, S, K, *) in thrusting or piercing him with a spear or the like. (JK, S.) 2 خوّر: see 1, in two places.

A2: خوّرهُ He attributed to him weakness, or feebleness, and languor. (TA.) 4 اخارهُ, (S, K,) inf. n. إِخَارَةٌ, (S,) [app., in its' primary acceptation, He caused him to utter a cry. (See 10.) b2: And hence,] (assumed tropical:) He bent, turned, or inclined, him, or it. (S, K.) You say, أَخَرْنَا المَطَايَا إِلَى مَوْضِعِ كَذَا (assumed tropical:) We bent, or turned, the riding-camels to such a place. (S.) 6 تخاورتِ الثِّيرَانُ The bulls lowed, or bellowed, one to another. (A.) 10 استخارها [He endeavoured to make her (namely, a gazelle, or a wild cow,) to utter her cry; or] he uttered a cry in order that she should do the same. (TA.) The sportsman, coming to a place in which he thinks the young one of a gazelle or [wild] cow to be, utters a cry like that of her young one; and the mother, hearing it, if she have a young one, thinks the cry to be that of her young one, and follows the cry. (S, * TA.) b2: Hence, (S, TA,) استخارهُ (tropical:) He endeavoured to make him bend, turn, or incline: (JK, S, A, K, TA:) and he called him to him: and he interrogated him; or desired him to speak; syn. اِسْتَنْطَقَهُ: namely, a man. (JK.) [استخار المَنْزِلَ is explained in the L and K as meaning اِسْتَنْظَفَهُ: to which is added in the TA, كأنّه طلب خيره, with the remark that it should therefore properly be mentioned in art. خير: but an explanation in the sentence immediately preceding, and a verse cited below, evidently show that استنظفه is a mistranscription for اِسْتَنْطَقَهُ, and that خيره should be خَبَرَهُ: so that the meaning is He interrogated the place of abode.] The author of the L cites, as an ex., the saying of El-Kumeyt, وَلَنْ يَسْتَخِيرُ رُسُومَ الدِّيَارِ لِعَوْلَتِهِ ذُو الصِّبَى المُعوِلُ [And he who is affected with youthful amorousness, wailing, will not ask the remains, or traces, of the dwellings to reply to his wailing: but for لِعَوْلَتِهِ I would rather read بِعَوْلَتِهِ; i. e., will not interrogate them with his wailing]. (TA.) b3: استخار الضَّبَّ, (K, TA, [in some copies of the K, erroneously, الضَّبُعَ,]) and اليَرْبُوعَ, (TA,) He placed a piece of wood in the hole of the burrow of the [lizard called] ضبّ, (K, TA,) and of the jerboa, i. e. in the قَاصِعَآء, (TA,) in order that it should come forth from another place, (K, TA,) i. e. the نَافِقَآء, so that he might catch it. (TA.) Lth falsely assigns the act of الاِسْتِخَارَة to the ضبّ and the jerboa. (Az, TA.) خَوْرٌ Low, or depressed, ground or land, (JK, S, K,) between two elevated parts; (JK, S;) like غَورٌ: (TA:) an inlet (lit. a neck) from a sea or large river, entering into the land: (Sh:) a place, or channel, where water pours into a sea or large river: (JK, K:) or a wide place or channel, where waters pour, running into a sea or large river; (TA:) or (as in the TA, but in the K “ and,”) a canal, or cut, from a sea or large river: (K, TA:) and i. q. رَحَبَةٌ [app. as meaning the part in which the water flows from the two sides of a valley]: (JK:) pl. خُؤُورٌ. (TA.) خُورٌ a pl. of خَوَّارَةٌ, (S, K,) contr. to rule; (MF, TA;) and of خَوّار in the phrase خَوّارُ العِنَانِ. (JK, TA.) See خَوَّارٌ, in five places.

خُورَةٌ الإِبِلِ, with damm, [app. originally خُيْرَة,] The best of camels, or of the camels; (IAar, K;) [see خَيْرٌ, (in art. خير,) near the end of the paragraph;] and so ↓ خُوَارُهَا, and مِنْهَا ↓ الخُورَى. (Fr, TA.) خُورَى fem. of أَخْيَرُ, and properly belonging to art. خير: see what next precedes.

خَوْرَانٌ The مَبْعَرٌ [or rectum], which comprises the حِتَار [or anus, with the extremities of its skin,] of the صُلْب [or back], (K,) of a man &c.: (TA:) or the passage of the رَوْث [or dung, properly of a horse or the like, but here app. meaning of a man also]: (S:) or the head [or extremity] of the مَبْعَرَة [or rectum]: or the part in which is the دُبُر [or anus]: (K:) or the دُبُر [or anus] itself; (TA;) or it has this meaning also; (JK;) and so ↓ خَوَّارَةٌ, syn. اِسْتٌ; (K;) the دُبُر being so called because it is like a depressed place between two hills: (TA: [see خَوْرٌ:]) or the gap in which is the دُبُر [or anus] of a man; and that in which is the قُبُل [or anterior pudendum] of a woman: (TA:) or the gap in which is the دُبُر and the place of the ذَكَر and that of the قُبُل of the woman: (Zj in his “ Khalk el-Insán: ”) pl. خَوْرَانَاتٌ and خَوَارِين: (K:) the former pl. of a form which any sing. subst. not significant of a human being may receive. (TA.) خُوَارٌ an inf. n. of خَارَ as explained in the first sentence in this art. (S, A, &c.) A2: خُوَارُ الإِبِلُ: see خُورَة.

خَؤُورٌ: see the next paragraph, in two places.

خَوَّارٌ Weak, or feeble; (JK, S, Msb, K;) applied to a man; (S;) as also ↓ خَائِرٌ, (K,) and ↓ خَؤُورٌ: (AHeyth:) a weak man, who cannot endure difficulty or distress: (Lth:) and (tropical:) cowardly, or a coward: (A:) pl. of the first خَوَّارُونَ, and of the third خُوَرَةٌ. (AHeyth.) Applied to a camel, Slender (رَقِيق) and beautiful: (K, TA: [for الحِسِّ in the CK, I read الحَسَنُ, as in other copies of the K and in the TA:]) and the fem., with ة, applied to a she-camel, having soft flesh and fragile bones: (TA:) pl. of the former [and of the latter] خَوَّارَاتٌ. (K.) Applied to a spear, Weak: (S:) not hard: (Msb:) or weak and soft; (TA;) and in the same sense applied to an arrow, (A, TA,) as also ↓ خَؤُورٌ; (TA;) and so the fem. of the former, with ة, applied to a reed or cane (قَصَبَةٌ); (A, TA;) and to land or ground (أَرْضٌ) as meaning weak, (S,) or soft: (A, Msb:) pl. ↓ خُورٌ. (S.) And خَوَّارُ العِنَانِ (tropical:) A horse (A) that turns easily, (JK, A, K,) and runs much: (K:) pl. ↓ خُورٌ. (JK, TA.) And بَكْرَةٌ خَوَّارَةٌ (assumed tropical:) A sheave of a pulley of which the pin runs [or turns] easily in the checks. (TA.) And الحَشَايَا ↓ خُورُ Beds, or the like, stuffed with soft substances. (TA, from a trad.) And خَوَّارُ الصَّفَا Smooth stones that sound [when struck] by reason of their hardness. (IAar.) And زَنْدٌ خَوَّارٌ A زند [q. v.] that emits much fire; syn. قَدَّاحٌ. (AHeyth, K.) [Hence,] هُوَ خَوَّارُ العُودِ [meaning (assumed tropical:) He is lavish when asked]: an expression of dispraise. (TA in art. كسر.) [Hence also,] خَوَّارَةٌ (tropical:) A she-camel abounding with milk; pl. ↓ خُورٌ; (S, K, TA;) which is contr. to rule, and said by MF to be without a parallel: (TA:) and so a ewe or she-goat: (TA:) or a she-camel whose milk flows easily; and so a ewe or she-goat: (A:) or a she-camel thin-skinned, and abounding with milk: (AHeyth:) or one that is of a hue between dustcolour and red, with a thin skin; and such is the most abundant in milk: (Kf:) or of a red colour inclining to dust-colour, thin-skinned, and having long fur with [coarse] hair protruding through it, longer than the rest: such a she-camel is less hardy than others, but abounds with milk. (ISk.) Also (tropical:) A palm-tree (نَخْلَةٌ) that bears much fruit. (JK, A, K.) b2: ↓ خُورٌ as meaning (assumed tropical:) Women much suspected, on account of their corruptness, (K, TA,) and the weakness of their forbearance, (TA,) is [a pl.] without a sing. (K.) خَوَّارَةٌ fem. of خَوَّارٌ [q. v.]. b2: As a subst.: see خَوْرَانٌ.

خَائِرٌ: see خَوَّارٌ, first sentence.

خرس

1 خَرِسَ, (Msb, K,) aor. ـَ (K,) inf. n. خَرَسٌ, (S, A, Msb, K,) He (a man) was dumb; was naturally, by conformation, prevented from speaking; (Msb;) [he was destitute of the faculty of speech, by natural conformation, like the beast: see أَخْرَسُ:] or he was, or became, tonguetied, or withheld from speech, (A, K,) either from inability to find words to express what he would say, or by natural conformation [of the organs of speech]. (TA.) You say also خَرِسَ المَجْلِسُ The assembly was, or became, mute, or speechless. (A.) A2: خَرَسَ المَرْأَةَ, (Lh, IAth,) aor. ـُ (Lh,) [inf. n., app., خَرْسٌ,] He fed the woman with what is termed خُرْسَة; (Lh, IAth;) He fed her on the occasion of child-birth; (Lh;) as also ↓ خرّس عَليهَا, inf. n. تَخْرِيسٌ (S, K) and تَخْرِسَةٌ. (TA.) In like manner you say, ↓ خرّسهَا, inf. n. تَخْرِيسٌ; and خرس عَنْهَا; [so in the TA, without any syll. signs to the verb;] He made for her what is termed خُرْسَة. (TA.) And ↓ خُرِسَتْ, (S, L,) or خُرِسَتْ, (so in a copy of the A,) She was fed with what is so termed: (A:) or a feast on the occasion of her having given birth to a child was made for her. (S, L.) A3: خَرِسَ, aor. ـَ He drank from the [kind of wine-jar called] خَرْس, (Sgh, K,) i. e. the دَنّ. (TA.) 2 خَرَّسَ see خَرَسَ, in three places.4 اخرسهُ اللّٰهُ [God made him to be dumb: see خَرِسَ]: (S:) God made him to be tonguetied, or speechless, (A, K,) either from inability to find words to express what he would say, or by natural conformation [of the organs of speech]. (TA.) 5 تخرّست She made for herself the food for the occasion of child-birth, (A, * K,) i. e., what is called خُرْسَة. (TA.) Hence the prov. تَخَرَّسِى

يَانَفْسُ لَا مُخَرِّسَةَ لَكِ (A, * TA) Make thou the food for child-birth for thyself, O self: there is no maker of it for thee: said by a woman who had given birth to a child and had not any one to care for her: alluding to a man's taking care for himself: (K, TA:) and also related [in the A] without the words يا نفس. (TA.) 6 تخارس [He feigned himself dumb, or speechless,] is from خَرِسَ المَجْلِسُ: hence إِذَا شَهِدْتَ مَنْ لَا يَفْهَمُ عَنْكَ فَتَخَارَسٌ [When thou art present with, or beholdest, him who will not understand what thou sayest, then feign thyself dumb, or speechless]. (A.) خَرْسٌ A [wine-jar such as is called] دَنّ; (JK, S, K;) as also ↓ خِرْسٌ, (Kr, K,) and خِرْصٌ: (TA:) pl. [of pauc.] أَخْرَاسٌ (JK) and [of mult.]

خُرُوسٌ. (K.) خُرْسٌ Food that is prepared on the occasion of the birth of a child; (S, A, Msb, K;) as also ↓ خِرَاسٌ. (Lh, TA.) IJ seems to assign to it also the sense of خُرْسَةٌ. (TA.) b2: Hence, as also ↓ the second word, A feast, or banquet, that is prepared on that occasion, and to which people are invited: so in a trad. of Hassán, كَانَ إِذَا دُعِىَ إِلَى

طَعَامٍ قَالَ إِلَى عُرْسٍ أَمْ خُرْسٍ أَمْ إِعْذَارٍ [He used, when he was invited to food, to say, To a weddingfeast, or a feast for child-birth, or a circumcisionfeast?]; and if it were for one of these, he consented: but if not, he did not consent. (TA.) خِرْسٌ: see خَرْسٌ.

خُرْسَةٌ Food for a woman who has given birth to a child; (S, A, K;) what is made for her, such as فَرِيقَة and the like; as also [خُرْصَةٌ,] with ص. (TA.) خُرْسَةُ مَرْيَمَ [The child-birth-food of Maryam], applied to dates, and occurring in a trad., alludes to verse 25 of chap. xix. of the Kur, وَهُزِّى إِلَيْكِ الخ: and Khálid Ibn-Safwán uses in the same manner the phrase ↓ تَخْرِسَةُ مَرْيَمَ; in which تخرسة is an inf. n. used as a subst.; or it may be a subst., like تَوْرِيَةٌ. (TA.) خُرْسَى A she-camel that does not utter the cry termed رُغَآء. (Ibn-' Abbád, Sgh, K.) خِرَاسٌ: see خُرْسٌ, in two places.

خَرُوسٌ A بِكْر [or female that has not yet brought forth] in the first period of her pregnancy: and (some say, S) one for whom خُرْسَة is made: (S, K:) and one having a scanty flow of milk. (Sgh, K.) خَرَّاسٌ A maker (S, TA) and seller (K, TA) of the [kind of wine-jar called] خَرْس. (S, K, TA.) b2: And A vintner. (JK, TA.) أَخْرَسُ (S, &c.) Dumb; prevented from speaking by natural conformation; (Msb;) speechless, or destitute of the faculty of speech, by natural conformation, (T and Msb in art. بكم,) like the beast that lacks the faculty of articulation; (T ibid;) differing from أَبْكَمُ, q. v.: (T and Msb ibid:) or tonguetied, or speechless, (K, TA,) either from inability to find words to express what he would say, or by natural conformation [of the organs of speech]: (TA:) fem. خَرْسَآءُ: (Msb:) pl. خُرْسٌ (Msb, K) and خُرْسَانٌ. (K.) b2: جَمَلٌ أَخْرَسُ A he-camel that has no perforation to his شِقْشِقَة, for his bray to issue therefrom, so that he reiterates it therein: such a one they like to send among the [she-camels in the state in which they are termed] شَوْل, because in most instances he begets females: and نَاقَةٌ خَرْسَآءُ a she-camel that is not heard to utter the cry termed رُغَآء. (TA.) b3: عَلَمٌ أَخْرَسُ (tropical:) A sign of the way, (K,) [or a mountain,] from which, (A,) or at, or in, which, (فِيهِ, K,) no echo is heard: (A, K:) or a sign of the way in the mountain whereof no echo is heard: (Lth, T:) or [it seems to be applied to a mountain where no echo is heard; for] it is said when no sound of an echo is heard in the mountain. (S.) b4: سَحَابَةٌ خَرْسَآءُ (tropical:) A cloud that does not thunder: (A:) or a cloud in which is no thunder nor lightning, (S, K, TA,) and of which no sound is heard; which is mostly in winter. (TA.) b5: عَيْنٌ خَرْسَآءُ (assumed tropical:) A spring of the running whereof no sound is heard. (TA.) b6: صَخْرَةٌ خَرْسَآءُ (assumed tropical:) A hard and solid rock: (Akh, TA:) and عِظَامٌ خُرْسٌ (assumed tropical:) hard and solid bones. (Th, TA.) b7: كَتِيبَةٌ خَرْسَآءُ (tropical:) An army, or a portion thereof, without any clamour or confused noise: (A:) or whereof no sound is heard, by reason of their staidness in war: (S, K:) or that is silent, by reason of the multitude of the coats of mail, without any clashing of arms. (A 'Obeyd, S, K.) b8: لَبَنٌ أَخْرَسُ (tropical:) Thick milk, (S, A, K,) that makes no sound in the vessel, (S, K,) or that does not shake about in its vessel: (A:) or thick milk, of which no sound is heard when it is poured out: (Az, TA:) and شَرْبَةٌ خَرْسَآءُ (assumed tropical:) a thick draught of milk. (M, TA.) b9: وَلِّانِى عِرْضًا أَخْرَسَ

أَمْرَسَ [or عُرْضًا?] (assumed tropical:) He turned from me, and would not speak to me. (Fr, TA.) b10: خَرْسَآءُ (assumed tropical:) A viper: (A:) pl. خُرْسٌ. (TA.) b11: Hence, (A,) رَمَاهُ بِخَرْسَآءَ (tropical:) He smote him with a calamity. (A, K. *) تَخْرِسَةُ مَرْيَمَ: see خُرْسَةٌ.

خمس

1 خَمَسَ القَوْمَ, (S, A, Mgh, K,) aor. ـُ (S, Mgh, K,) [inf. n. خَمْسٌ,] He took the fifth part of the possessions of the people. (S, A, Mgh, K.) And خَمَسَ المَالَ, (A, Msb,) aor. ـُ inf. n. خَمْسٌ, (Msb,) He took the fifth part of the property. (A, Msb.) خَمْسٌ signifies The taking one from five: and hence the saying of 'Adee Ibn-Hátim, رَبَعْتُ فِى الجَاهِلِيَّة وَخَمَسْتُ فِى الإِسْلَامِ [I took the fourth part of the spoil in the Time of Ignorance, and I took the fifth part thereof in the time of El-Islám]; meaning, I headed the army in both those states; for the commander, in the Time of Ignorance, used to take the fourth part of the spoil; and in El-Islám, the fifth part was assigned to him. (TA.) b2: خَمَسَ القَوْمَ, (S, A, Msb, K,) aor. ـِ (S, Msb, K,) inf. n. خَمْسٌ, (Msb,) He was, or became, the fifth of the people: (S, A, Msb, K:) or he made them five by [adding to their number] himself. (S, K.) b3: خَمَسَ also signifies He made fourteen to be fifteen. (T in art. ثلث.) b4: And He made forty-nine to be fifty with himself. (A'Obeyd, S in that art.) b5: خَمَسَ الحَبْلَ, aor. ـِ inf. n. خَمْسٌ, He made the rope of five strands twisted together. (TA.) A2: خَمَسَتِ الإِبِلُ The camels drank on the fifth day, counting the day of the next preceding drinking as the first. (TA.) [See خَمْسٌ.] b2: خَمَسَ, said of a horse, He came fifth in the race. (T, M, L; all in art. ثلث.) 2 خمّسهُ, inf. n. تَخْمِيسٌ, He made it five. (EshSheybánee and K, voce وَحَّدَهُ.) b2: He made it to be five-cornered; five-angled; pentagonal. (K.) b3: خَمَّسَتْ She brought forth her fifth offspring. (TA in art. بكر.) b4: And خمّسهُ He made it five-fifths. (Msb.) b5: خمّس لِامْرَأَتِهِ, or عِنْدَهَا, He remained five nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: تَخْمِيسٌ also signifies [The watering of land or seedproduce on the fifth day, counting the day of the next preceding watering as the first;] the watering of land that is [next] after the تَرْبِيع. (TA.) 4 اخمس القَوْمُ The party of men became five: (S, K:) b2: also, The party of men became fifty. (M and L in art. ثلث.) b3: اخمس الرَّجُلُ The man was, or became, one whose camels came to water on the fifth day, counting the day of the next preceding drinking as the first. (S, * K, * TA.) [See خِمْسٌ.]

خَمْسٌ fem. of خَمْسَةٌ [q. v.].

خُمْسٌ: see خُمُسٌ.

خِمْسٌ The drinking of camels on the fifth day, counting the day of the next preceding drinking as the first; their drinking one day, then pasturing three days, then coming to the water on the fifth day, the first and last days, on which they drink, being thus reckoned: this is the correct explanation, accord. to Aboo-Sahl El-Khowlee; and Aboo-Zekereeyà says the like; (TA;) or their pasturing three days, and coming to the water on the fourth day [not counting the day of the next preceding watering; for it is evident that this explanation is virtually the same as that preceding]: (S, K:) accord. to Lth, the drinking of camels on the fourth day, counting the day on which they returned from [the next preceding] watering; but Az says, that this is a mistake; the day of returning from watering not being counted [when it is explained as meaning the drinking on the fourth day]: (TA:) pl. أَخْمَاسٌ, the only pl. form. (Sb, TA.) [See ظِمْءٌ.] Hence, فَلَاةٌ خِمْسٌ [as in copies of the K, or it may be فَلَاةُ خِمْسٍ,] A desert in which the water is far distant, so that the camels come to the water on the fourth day, exclusive of the [next preceding] day on which they drank. (Az, K, TA.) Hence also the saying, فُلَانٌ يَضْرِبُ أَخْمَاسًا لِأَسْدَاسٍ (S, K *) (tropical:) Such a one makes a pretence of اخماس [or fifth-day waterings] for the purpose of اسداس [or sixth-day waterings]: i. e., he advances his camels from the خِمْس to the سِدْس: (K:) a prov.: (TA:) meaning, such a one strives to deceive, or circumvent: (S, K:) applied to him who acts towards another with artifice, pretending that he obeys him, or complies with his desire: (TA:) or to him who pretends one thing while he means another: (K:) and taken from the saying, related by AO and IAar, ضَرَبَ أَخْمَاسًا لِأَسْدَاسٍ [He made a pretence of اخماس for the purpose of اسداس]; said of him who proposes a thing whereby he means another thing, which he commences and by slow degrees accomplishes: (TA:) for a man, when he desires to make a long journey, accustoms his camels to drink خِمْسًا سِدْسًا [i. e. on the fifth day and then on the sixth, in each case counting the day of the next preceding drinking as the first]: (K, TA:) the origin of the saying, accord. to IAar, being this: an old man was among his camels, accompanied by his sons, men, who pastured them, and who had been long far distant from their families; and he told them one day to pasture their camels رِبْعًا [i. e. watering on the fourth day, counting the day of the next preceding watering as the first], which they did, proceeding in the way towards their families: then they proposed to do so خِمْسًا; and then, سِدْسًا: whereupon the old man, understanding what they meant, said, ye are doing nothing but making a pretence of اخماس for the purpose of اسداس: the object of your desire is not the pasturing of them, but it is only your families. (TA.) [See below, voce خُمُسٌ, a saying similar in words but different in meaning.] b2: It is also used for سَيْرُ خِمْسٍ [A journey in which the camels are watered only on the first and fifth days; a journey in which the second and third and fourth days are without water]. (L in art. جلذ.) You say خِمسٌ بَصْبَاصٌ, [and صَبْصَابٌ,] and قَعْقَاعٌ, and حَثْحَاثٌ, [and حَصْحَاصٌ, &c.,] i. e. A journey [in which the camels are watered only on the first and fifth days,] in the course of which, to the water, there is no flagging, by reason of its remoteness. (TA.) El-'Ajjáj uses the expression خِمْسٌ كَحَبْلِ الشَّعَرِ المُنْحَتِّ meaning, A [journey of the kind termed] خمس without any deviation, like a rope made of hair that has fallen off and that is free from any unevenness. (L, TA.) b3: خِمْسٌ also signifies The fifth young one, or offspring. (A in art. ثلث.) A2: A [garment of the kind called] بُرْد, (S, K,) of the fabric of El-Yemen; (S;) so called because first made for a king of El-Yemen named خِمْسٌ, (AA, S,) or الخِمْسُ; (K, TA;) as also ↓ خَمِيسٌ. (TA.) For the latter word, we find in the work of Bkh, خَمِيص, with ص; which, if correct, is masc. of خَمِيصَةٌ, which is a small kind of كِسَآء. (IAth, and L.) [The pl. of خِمْسٌ applied to a بُرْدَة is أَخْمَاسٌ.] See also مَخْمُوسٌ, in four places.

خُمُسٌ and ↓ خُمْسٌ A fifth part; (Msb, K;) as also ↓ خَمِيسٌ, (S, in art. ثلث, and IAmb and Msb,) agreeably with a rule applicable in the case of every one of the units, except ثَلِيثٌ: (TA:) some allow this last; but Az disallows it, and خميس also: (S in art. ثلث:) pl. أَخْمَاسٌ. (Msb, TA.) b2: [Hence, app.,] ضَرَبَ أَخْمَاسَهُ فِى

أَسْدَاسِهِ He turned his five senses towards his six relative points; [namely, above, below, before, behind, right, and left:] an allusion to the collecting all the thoughts to examine a thing, and turning the attention in all directions. (MF.) خَمْسَةٌ, (S, K,) masc.; and خَمْسٌ, fem.; (S;) [Five;] a certain number. (S, K.) You say خَمْسَةُ رِجَالٍ [Five men], and خَمْسُ نِسْوَةٍ [Five women]. (S.) You say also, عِنْدِى خَمْسَةُ دَرَاهِمْ [I have five dirhems], with refa: and if you please, you incorporate the ة into the د [and say, خَمْسَة دَّرَاهِمَ]: but when you prefix ال to دراهم, you say, عِنْدِى خَمْسَةُ الدَّرَاهِمِ [I have the five dirhems], with damm; and may not incorporate, because you have incorporated the ل into the د: and in the case of a fem. n. you say, عِنْدِى خَمْسُ القُدُورِ [I have the five cooking-pots]: also, هٰذِهِ الخَمْسَةُ الدَّرَاهِمِ [These five dirhems]; and, if you please, الدَّرَاهِمُ, using it in the manner of an epithet: and in like manner [you use the other nouns of number] to عَشَرَةٌ [inclusive]. (S.) Yousay also, صُمْنَا خَمْسًا مِنَ الشَّهْرِ [We fasted during a period of five nights of the month with their days]; making لَيَالٍ to predominate over أَيَّام, when you do not mention the word ايّام, though the fasting is in the day; because the night of each day precedes the day: but when you mention the word ايّام, you say, صُمْنَا خَمْسَةَ أَيَّامٍ [We fasted five days]. (ISk, TA.) يَعَضُّ بِالخَمْسِ means He bites the fingers: these being [five in number and] of the fem gender: (Ham p. 790:) [i. e.] خَمْسٌ means the five fingers. (Har p. 76.) [Respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which خَمْسَة is imperfectly decl., see ثَلَاثَةٌ.] b2: [خَمْسَةَ عَشَرَ, masc.; and خَمْسَ عَشْرَةَ, fem.; Fifteen. For variations thereof, see art. عشر.]

خَمْسُونَ [Fifty, and fiftieth,] is also written and pronounced خَمِسُونَ, with kesr to the خَمَسُونَ, by poetic license, as related by Ks; or م, with fet-h, as related by others, after the manner of خَمْسَةٌ and خَمَسَاتٌ: (Fr, TA:) accord. to the T, the variation خَمِسُونَ, with kesr to the م, is [dialectic, being] similar to خَمْسَ عَشِرَةَ, with kesr to the ش [in the dial. of Nejd]. (TA.) جَاؤُوا خُمَاسَ, and ↓ مَخْمَسَ, They came five and five; [or five and five together; or five at a time and five at a time;] (K, TA;) like as they say, ثُنَآءَ and مَثْنَى, and رُبَاعَ and مَرْبَعَ: (TA:) or, accord. to A 'Obeyd, not more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (TA in art. عشر.) خَمِيسٌ: see خُمُسٌ: b2: and مَخْمُوسٌ, in two places. b3: An army; because consisting of five parts, namely, the van, the body, the right wing, the left wing, and the rear; (S, A, K;) or because the spoils are divided into fifths among it; but this latter assertion requires consideration; (ISd, MF;) for this division of the spoils is an affair of the Muslim law, whereas خميس [thus applied] is an old term: (MF:) or an army having numerous weapons; syn. جَيْشٌ خَشِنٌ. (TA.) b4: يَوْمُ الخَمِيسِ, (S, Msb, K,) and simply الخَمِيسُ, Thursday; the fifth day of the week; thus used for الخَامِسُ, in like manner as الدَّبَرَانُ is applied to the star [that follows the Pleiades, for الدَّابِرُ]: (TA:) pl. [of pauc.] أَخْمِسَةٌ and [of mult.] أَخْمِسَآءُ (S, Msb, K) and أَخَامِسُ. (Fr, TA.) Az used to say, مَضَى

الخَمِيسُ بِمَا فِيهِ [Thursday passed with what happened in it], making it sing. and masc.: but Abu-l-Jarráh used to say, مَضَىالخَمِيسُ بِمَ فِيهِنَّ, making it pl. and fem., and using it as a n. of number. (Lh, TA.) It has no dim. (Sb, S in art. امس.) A2: See also خِمْسٌ, last signification.

A3: مَا أَدْرِى أَىُّ خَمِيسِ النَّاسِ هُوَ means I know not what company of men it is. (Ibn-' Abbád, Sgh, K.) خُمَاسِىٌّ A boy five spans (أَشْبَار) in height: (S, Mgh, Msb, * K:) said of him who is increasing in height [but has not attained his full stature]: (Msb:) fem. with ة: (Lth, TA:) and in like manner you say رُبَاعِىٌّ: (S, Msb:) but you do not say سُبَاعِىٌّ, (Lth, S, K,) nor سُدَاسِىٌّ; (Lth, K;) [i. e., in speaking of a boy;] for when he has attained seven spans, (S,) or six spans, (Lth, K,) he is a man: (Lth, S, K:) or to a slave you apply the epithet سداسىّ also; and to a garment, or piece of cloth, سباعىّ. (Msb.) b2: See also مَخْمُوسٌ. b3: [Also A word composed of five letters, radical only, or radical and augmentative.]

خَمِيسِىٌّ One who fasts alone on Thursday. (IAar, Th.) خَامِسٌ [Fifth]: for this you also say خَامٍ; (ISk, S, K;) whence the phrase, جَآئَ فُلَانٌ خَامِيًا [Such a one came fifth], for خَامِسًا: (ISk, S:) [fem. with ة.] b2: [خَامِسَ عَشَرَ and خَامِسَة عَشْرَةَ, the former masc. and the latter fem., meaning Fifteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.]

A2: إِبِلٌ خَامِسَةٌ (TA) and خَوَامِسُ (S, K) Camels that drink on the fifth day, counting the day of the next preceding drinking as the first: [see خِمْسٌ:] (TA:) or that pasture three days, coming to the water on the fourth day [not counting the day of the next preceding watering]. (S, K.) جَاؤُوا مَخْمَسَ: see خُمَاسَ.

مُخَمَّسٌ A thing five-cornered; five-angled; pentagonal. (S.) [See also مُثَلَّثٌ.]

مَخْمُوسٌ Five cubits in length; applied to a spear, (S, A, K,) as also ↓ خَمِيسٌ; (K;) and to a garment, or piece of cloth, (S, A, K,) as also ↓ خَمِيسٌ, (S, A, Mgh, K,) which occurs in a trad. as meaning a small garment or piece of cloth, (Mgh,) and ↓ خُمَاسِىٌّ [q. v. suprà]; (TA;) and in like manner, ↓ بُرْدَةُ أَخْمَاسٍ a [garment of the kind called] بردة fire cubits long. (ISk, TA.) Hence the saying, ↓ هُمَا فِى بُرْدَة أَخْمَاسٍ (assumed tropical:) They two have become near together, and in a state of agreement. (K.) A poet says, صَيَّرَنِى جُودُ يَدَيهِ وَمَنْ

↓ أَهْوَاهُ فِى بُرْدَةِ أَخْمَاسِ i. e., (assumed tropical:) The bounty of his hands has made me and the person whom I love to be near together, as though we were in a بردة five cubits long: (Th, TA:) app. meaning that the person thus spoken of had purchased for him a female slave, or had given for him the dowry of his wife. (Az, Sgh, TA.) You also say, ↓ لَيْتَنَافِى بُرْدَةِ أَخْمَاسٍ, a prov., meaning (assumed tropical:) Would that we were near together. (ISk, TA.) [See also بُرْدٌ.] b2: Also A rope made of five strands twisted together. (S, A, K.)