Classical Arabic - English Dictionary

ذَكَرَهُ, [aor. ـُ {يَذْكُرُ},] inf. n. ذِكْرَى, (Ṣ, A, Mṣb,) which is fem., (Mṣb,) and imperfectly decl., (Ṣ,) and ذِكْرٌ (A, Ḳ) [and ذُكْرٌ, or, accord. to Et-Tebreezee, (Ḥam p. 26,) the latter of these two but not the former, or, as is said in the Mṣb., both are properly substs., and a distinction is made between them, as will be shown below,] and تَذْكَارٌ, (Ḳ,) He preserved it in his memory: (Ḳ,* TA:) he remembered it; (Ṣ, A;) as also ذَكَرَهُ بِقَلْبِهِ [to distinguish it from ذَكَرَ in a sense afterwards to be explained], (Ṣ, Mṣb,) andتذكّرهُ↓; (Ṣ, A;) andاِدَّكَرَهُ↓ (Ṣ, Ḳ, TA,) originally اِذْتَكَرَهُ (Ṣ,) and اِذَّكَرَهُ (TA, and so in the CK,) and اِذْدَكَرَهُ (Ḳ,) andاستذكرهُ↓, (AZ, Ḳ,) signify the same as تذكّرهُ (Ḳ) [as explained above]: تذكّرهُ↓ signifies also he became reminded of it; (Mṣb;) [and soادّكرهُ↓ and its variations: andاستذكرهُ↓ seems properly to signify, as alsoتذكرّهُ↓, he recollected it; or called it to mind: and he sought to remember it: andاستذكر↓ andتذكّر↓ used intransitively, he sought, or endeavoured, to remember.] You say, ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ [I remembered the thing after forgetting]: (Ṣ:) and ذَكَرْتُ المَنْسِىَّ andتَذَكَّرْتُهُ↓ [I remembered the thing forgotten, and I became reminded of it, or I recollected it]: (A:) andادّكر↓ بَعْدَ أَمَهٍ, occurring in the Ḳur [xii. 45, accord. to one reading of the last word], means He remembered [or became reminded] after forgetting. (Ṣ) Andرَبَطَ فِى إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ↓ بِهِ حَاجَتِهِ [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:) andاستذكر↓ 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 Ḳ; but accord. to other lexicons, he studied a thing in order to remember it, or preserve it in his memory: (TA:) you say,استذكر↓ بِدِرَاسَتِهِ He sought to remember by his studying of a book. (A.)

ذَكَرَ حَقَّهُ, (Ḳ,) inf. n. ذِكْرٌ (TA,) He was mindful of his right, or claim; and did not neglect it. (Ḳ.) Agreeably with this explanation, the words in the Ḳur [ii. 231, &c.,] وَٱذْكُرُوا نِعْمَةَ ٱللّٰهِ 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.)

[In like manner also are explained the words] وَٱذْكُرُوا مَا فِيهِ in the Ḳur [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. (Bḍ.)

One says, مَا ٱسْمُكَ أَذْكُرْ, (Fṣ and Lb, and so in a copy of the Ḳ,) or أَذْكُرْهُ, (so in another copy of the Ḳ, and in the TA,) the hemzeh of أَذْكُرْ being disjunctive, (Lb, Ḳ,) [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-ḥ, 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, Ḳ,) 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, [ٱذْكُرْ, or ٱذْكُرْ; 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]

ذَكَرَهُ, aor. ـُ {يَذْكُرُ}, (TA,) inf. n. ذِكْرَى, fem., [and imperfectly decl,] (Mṣb,) 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 Mṣb, 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]. (Ṣ, Mṣb.) 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 ٱمْرَأُ بِمَا لَيْسَ فِيهِ [He mentioned, or spoke of, a man as having that attribute which was not in him]. (El-Jámiʼ eṣ-Ṣagheer voce مَنْ)

And ذَكَرَهُ † He magnified Him, namely, God; celebrated, lauded, or praised, Him; asserted his unity; (Zj;) [saying سُبْحَانَ ٱللّٰهِ, and الحَمْدُ لِلّٰهِ, and اَللّٰهُ أَكْبَرُ; or لَاإِلَاهَ إِلَّاٱللّٰهُ; or هُوَٱللّٰهُ; or the like.]

[And, in like manner, † 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.]

Also, contr., [for ذَكَرَهُ بِالقَبِيحِ or بِشَرٍّ] † He spoke evil of him; mentioned 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 Ḳur 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.)

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 MṢ. copy of the Ḳ, and in the TA,] with fet-ḥ, [so in the TA,] He demanded such a one in marriage: or he addressed himself to demand her in marriage: (Ḳ:) [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.)

ذَكَرَهُ, inf. n. ذَكْرٌ, with fet-ḥ, He struck him upon his penis. (Ḳ.)

ذكّرهُ إِيَّاهُ, (Ṣ, A,* Mṣb, Ḳ,) and ذكّرهُ بِهِ, (Ḳur xiv. 5, &c.,) inf. n. تَذْكِرَةٌ (A, TA) and تَذْكِيرٌ, (Ḳ, TA,) and quasi-inf. n. ذِكْرَى↓ imperfectly decl.; (A,* Ḳ,* TA;) andاذكرهُ↓ ايّاهُ; (Ṣ, Mṣb, Ḳ;) He reminded him of, or caused him to remember, him, or it. (Ṣ, Mṣb, Ḳ.)

And ذكّر, (TA,) inf. n. تَذْكِيرٌ (Ḳ) [and تَذْكِرَةٌ also, as in the Ḳur 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. (Ḳ, TA.) Thus the verb is used in the Ḳur lxxxviii. 21. (TA.)

Also ذكّرهُ, inf. n. تَذْكِيرُ, He made it (a word) masculine; contr. of أَنَّثَهُ. (Ṣ,* Mṣb, Ḳ.*)

In the Ḳur [ii. 282], فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى is said by some to signify † 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.)

It is said in a trad.,القُرْآنُ ذَكَرٌ↓ فَذَكِّرُوهُ ‡ The Ḳur-án is eminently excellent [lit., masculine]: therefore do ye hold it and know it and describe it as such. (Ḳ, TA. [In the CK, for ذَكَرٌ is put ذِكْرٌ.])

[Hence,] ذكّرهُ, (TA,) inf. n. تَذْكِيرٌ, (Ḳ,) He put to it, namely a sword, (TA,) and the head of an axe, &c., (Ḳ,) an edge of steel. (Ḳ,* TA.) [See ذُكْرَةٌ.]

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.)

[And hence, He conferred with him.]

see 2.

اذكر also signifies He (a man [or other]) begat a male. (TA from a trad.) And اذكرت She (a woman, Ṣ, A, or other female, TA) brought forth a male, (Ṣ, A, Ḳ,) 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 † She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.)

see 1, in five places, in the first and second sentences.

[Also It (a word) was, or became, or was made, of the masculine gender; contr. of تأنّث.]

تذاكروا They called to mind [a story, or discourse, or the like, or a thing,] one with another. (KL. [See 3.])

[And hence, They conferred together.]

ذُكْرٌ: see ذِكْرٌ, in six places.

سَيْفٌ ذُو ذُكْرٍ, orذُكُرٍ↓, (as in different copies of the Ṣ,) and أَذْكِرَةٍ, [which is the pl.,] (A,) ‡ A cutting, or sharp, sword. (Ṣ, A.) [See ذُكْرَةٌ.]

ذِكْرٌ (Yoo, AʼObeyd, Yaạḳoob, Ṣ, M, A, Mṣb, Ḳ) andذُكْرٌ↓, (Yoo, AʼObeyd, Yaạḳoob, Ṣ, A, Mṣb, Ḳ, TA,) or the latter only in the first of the senses here to be explained, (Fr, Mṣb, TA,) and the latter only is mentioned in this sense in the Fṣ, (TA,) and is said by El-Aḥmar to be of the dial. of Kureysh, (TA,) [both said in the Mṣb to be simple substs., though many hold them to be inf. ns.,] andذَكْرٌ↓, accord. to one of the expositors of the Fṣ, but this is strange, (TA,) andذِكْرَةٌ↓ (Ṣ, M) andذُكْرَةٌ↓ (M, TA) andذِكْرَى↓, (Ṣ, M, [see 1, first sentence,]) and also دِكْرٌ (Ṣ) and دُكْرٌ, mentioned by ISd as of the dial. of Rabee'ah, but held by him to be of weak authority, (TA,) Remembrance; (Ṣ, M, A, Mṣb, Ḳ, &c.;) the presence of a thing in the mind: (Er-Rághib:) also termed ذِكْرٌ بِالقَلْبِ, (Mṣb, TA,) to distinguish it from ذِكْرٌ in another sense, to be explained below: (TA:) he pl. ofذِكْرَةٌ↓ is ذِكَرٌ, (M,) also said to be pl. ofذِكْرَى↓. (MF, art. احد.) You say,اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ↓ and ذِكْرٍ in the same sense, Place thou him, or it, in thy remembrance. (Ṣ.) Andأَجْعَلَهُ مِنِّى عَلَى ذُكْرٍ↓, and ذِكْرٍ, I will not forget him, or it. (A.) Andمَا زَالَ مِنِّى عَلَى ذُكْرٍ↓, and ذِكْرٍ (Ḳ,) or the former only, (Fr, Mṣb, TA,) He, or it, did not cease to be in my remembrance; (Ḳ;) I did not forget him, or it. (Fr, TA.) Andأَنْتَ مِنِّى عَلَى ذُكْرٍ↓ Thou art in my mind. (ISd, Lb.)

The words in the Ḳur [xxix. 44] وَلَذِكْرُ ٱللّٰهِ 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.)

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.)

Also ذِكْرٌ (Er-Rághib, Mṣb, TA) andذُكْرٌ↓, (Mṣb, TA,) or the former only accord. to Fr, (Mṣb, TA,) andذِكْرَى↓ (Mṣb,) The mention, telling, relating, or saying, of a thing: said by some to be contr. of صَمْتٌ: (TA:) and also termed ذِكْرٌ بِاللِّسَانِ (Mṣb, TA,) to distinguish it from ذِكْرٌ in the sense first explained above. (TA.)

Also ذِكْرٌ † 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, ٱللّٰهِ, [and الحَمْدُ لِلّٰهِ, and أَللّٰهُ أَكْبَرُ,] and لَا إِلَاهَ إِلَّا ٱللّٰهُ, [&c., see 1,] and uttering all the forms of his praise: a reading, or reciting, of the Ḳur-án: a thanking [God]: obedience [to God]: (Abu-l- ʼAbbás:) prayer to God; (Ḳ;) supplication. (Abu-l-ʼAbbás, Ḳ.)

Also ‡ Praise, or eulogy, or good speech, of another. (Ṣ,* Ḳ,* TA.)

[And, accord. to some, ‡ Dispraise, or evil speech. See 1.]

Also † A thing that is current upon the tongue. (Ḳ.)

‡ Fame; renown; report; reputation; (Ṣ, A, Ḳ;) whether good or evil; (ISd;) as alsoذُكْرَةٌ↓. (AZ, ISd, Ḳ.) Thus in the saying, لَهُ ذِكْرٌ فِى النَّاسِ ‡ He has fame among the people: in which it has also the signification next following. (A.)

‡ Eminence; nobility; honour. (Ṣ, A, Mṣb, Ḳ.) So in the Ḳur [xciv. 4], وَرَفَعْنَا لَكَ ذِكْرَكَ ‡ 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 Ḳur [xliii. 43], وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ‡ And verily it (the Ḳur-án) is an honour to thee and to thy people. (TA.) Also, in the Ḳur [xxxviii. 1], وَالقُرْآنِ ذِى الذِّكْرِ ‡ By the Ḳur-án possessed of eminence, &c. (Ṣ)

Also † A book containing an exposition of religion, and an institution of religious laws: (Ḳ:) any book of the prophets: (TA:) and especially the Ḳur-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. (Saʼeed Ibn-Jubeyr, TA ubi suprà.)

† An exhortation; an admonition, or a warning. (Bḍ in xxxviii. 1.)

ذِكْرُ حَقٍّ ‡ A written obligation; syn. صَكٌّ: (A, Ḳ:) pl. ذُكُورُ حَقٍّ, (A,) or ذُكُورُ حُقُوقٍ. (TA.) You say, لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ ‡ [I have a written obligation to insure this thing]. (A.)

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: (Ṣ, A, Mṣb, Ḳ, &c.:) [the corresponding word in Hebrew (זָכָר) 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 (Ṣ, A, Mṣb, Ḳ) and ذُكُورَةٌ (A, Mṣb, Ḳ) and ذِكَارٌ (Ḳ) and ذِكَارَةٌ and ذُكْرَانٌ (Ṣ, A, Mṣb, Ḳ) and ذِكَرَةٌ: (Ṣ, Ḳ:) [the last, in one copy of the Ṣ, 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 Ṣ, 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. (Mṣb.) One says, كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ, orالذِّكْرَةُ↓, (accord. to different copies of the Ṣ,) orالذُّكْرَةُ↓, with damm, (accord. to the TA,) How many are the males of thy children? (Ṣ, TA.)

The male organ of generation; the penis; syn. عَوْفٌ; (Ṣ, Ḳ, &c.;) of a man: (TA:) or the فَرْج [an equivocal term, but here evidently used in the above-mentioned sense,] of an animal: (Mṣb:) pl. ذُكُورٌ, (Ḳ,) or ذِكَرَةٌ, like عِنَبَةٌ, (Mṣb,) or ذِكَارَةٌ, (T, TA,) andمَذَاكِيرُ↓: (Ṣ, Mṣb, Ḳ:) the last contr. to analogy, (Ṣ, Mṣb,) as though used for the sake of distinction between this signification and the one immediately preceding: (Ṣ:) 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.)

Applied to a man, (A, Ḳ,) it also signifies ‡ 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 Ḳ 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 ‡ [None will do it but such as are strong,, &c., of men]. (A.)

Applied to iron, ‡ Of the toughest and best quality, (Ḳ,) and strongest; (TA;) contr. of أَنِيثٌ; (Ṣ;) [iron converted into steel;] as alsoذَكِيرٌ↓. (Ḳ.) [See also ذُكْرَةٌ.]

Applied to a sword, ‡ Having مَآء [i. e., diversified wavy marks, streaks, or grain]; (Ṣ;) as alsoمُذَّكَّرٌ↓: (Ṣ, Ḳ:) 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: (AʼObeyd, Ṣ:) orمُذَكَّرُ↓ signifies having a sharp iron blade or edge: (Aṣ:) the pl. of the former is ذُكُورٌ. (Ḥam p. 168.)

ذُكُورُ البُقُولِ ‡ Herbs, or leguminous plants, that are hard and thick: (TA voce عُشْبٌ:) or that are thick, and inclining to bitterness: (Ṣ, TA:) like as أَحْرَارُهَا signifies such as are slender and sweet: (TA:) or the former signifies such as are thick and rough. (AHeyth.)

ذُكُورَةُ الطِّيبِ, (Ḳ,) and ذُكُورُهُ, and ذِكَارَتُهُ, (TA,) ‡ Perfume proper for men, exclusively of women: i. e., (TA,) that leaves no stain; (Ḳ,* 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.]

ذَكَرٌ applied to the Ḳur-án signifies ‡ Eminently excellent. (Ḳ.) See 2.

Applied to a saying, ‡ Strong and firm: and in like manner to poetry. (A.)

The Arabs disliked a she-camel's bringing forth a male; and hence they applied the term ذَكَرٌ, met., to ‡ Anything disliked. (A.)

[Thus,] applied to rain, it signifies ‡ Violent; (A, Ḳ;) falling in large drops. (Ḳ.) They said, أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ ‡ Rains bringing intense cold and torrents fell upon the earth. (A.)

Applied to a day, ‡ [Severe; distressing; hard to be borne: see also مُذَكَّرٌ]. (A.)

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.)

ذُكْرَةٌ: see ذِكْرٌ, in two places:

and ذَكَرٌ, in two places.

Also ‡ A piece of steel that is added [to the edge of a sword and] to the head of an axe, &c. (Ḳ,* TA.)

And ‡ Sharpness of a sword: [see also ذُكْرٌ:] and of a man. (Ṣ, A, Ḳ.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ, and ذُكْرَةُ الرَّجُلِ, ‡ The sharpness of the sword, and the sharpness of the man, went. (Ṣ, A.)

ذِكْرَى: see ذِكْرٌ, in three places.

Remembrance with the reception of exhortation: so in the following passage of the Ḳur [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: (Ḳ,* TA:) i. e., this will not profit them. (TA.)

Repentance: so in the Ḳur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى, i. e. And how shall he have repentance? (Ḳ, TA.)

A reminding, or causing to remember: so in the Ḳur viii. 1, and xi. 121, (Ḳ,) and li. 55. (Fr.) See 2.

An admonition: so in the Ḳur xxxviii. 42, and xl. 56. (Ḳ.)

A being reminded, or caused to remember: so in the Ḳur [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: (Ḳ:) or it may mean their remembering much the latter abode. (B, TA.)

ذَكِيرٌ A man possessing an excellent memory. (Ṣ.)

Also, (AZ, Ḳ,) andذَكْرٌ↓, (accord. to a MṢ. copy of the Ḳ, and so, as is said in the TA, accord. to the method of the author of the Ḳ,) orذَكِرٌ↓, (accord. to the CK,) andذَكُرٌ↓ andذِكِّيرٌ↓, (Ḳ,) ‡ A man possessing ذِكْر, (Ḳ,) i. e., fame, or renown: or glory, or boastfulness. (TA.)

See also ذَكَرٌ, in the latter half of the paragraph.

ذِكِّيرٌ: see the next preceding paragraph.

ذُكَّارَةٌ The males of palm-trees. (Ḳ.)

ذَاكِرٌ [act. part. n. of 1].

مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا آثِرًا: see art. اثر.

أَذْكَرُ ‡ More, and most, sharp, (Ṣ, TA,) acute and ardent, vigorous and effective in affairs. (TA.) Moḥammad 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 ‡ It is more, or most, sharp [or effective]; syn. أَحَدُّ. (Ṣ, TA, from a trad.) And it was said to Ibn-Ez-Zubeyr, when he was prostrated, وَٱللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ ‡ 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.)

[And hence,] A thing by means of which something that one wants [or desires to remember] is called to mind; a memorandum. (Ṣ, Ḳ, TA.)

[A biographical memoir.]

[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.)

مُذْكِرٌ A woman [or other female (see 4)] bringing forth a male: (Ṣ, Ḳ:) or a woman that brings forth men-children. (TA in art. رجل.)

And ‡ A desert that produces herbs, or leguminous plants, of the kind called ذُكُور. (Aṣ. [See ذَكَرٌ: and see also مِذْكَارٌ.])

And ‡ A road that is feared. (A, Ḳ.)

See also مَذَكَّرٌ, in two places.

And see ذَكَرٌ, in the former half of the paragraph.

مُذَكَّرٌ [A masculine word; a word made masculine].

مُذَكَّرَةٌ A she-camel resembling a he-camel in make and in disposition. (Ṣ.) And also, (Ḳ, TA,) orمُذْكَرَةٌ↓, (accord. to the CK,) A woman who makes herself like a male; (Ḳ;) as alsoذَكَرَةٌ↓, (L, and so in a copy of the Ḳ,) orذَكِرَةٌ↓, (so in another copy of the Ḳ, and in the TA,) orذَكْرَةٌ↓, (so in the CK,) andمُتَذَكِّرَةٌ↓. (Ḳ.)

مُذَكَّرَةُ الثُّنْيَا A she-camel having a large head, (Ḳ, 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:] (Ḳ:) or resembling the make of the male in [the largeness of] the head and legs. (Th, M in art. ثنى.)

And يَوْمٌ مُذَكَّرٌ ‡ A day that is severe, distressing, or hard to be borne; as alsoمُذْكِرٌ↓: (Ḳ, TA:) or in which a severe fight, or slaughter, has taken place. (A, TA.) [See also ذَكَرٌ, last sentence but one.]

And دَاهِيَةٌ مُذَكَّرَةٌ ‡ A severe calamity or misfortune; (A, Ḳ;) and soمُذْكِرٌ↓ [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]: (Ḳ:) or the latter means which none can withstand but strong, courageous, stubborn men. (TA.)

See also ذَكَرٌ, in two places, in the latter half of the paragraph.

مِذْكَارٌ A woman [or other female] that usually brings forth males. (Ṣ, Ḳ.) And A man who usually begets male children. (TA.)

Also ‡ 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.)

And فَلَاةٌ مِذْكَارٌ ‡ A terrible desert; (Aṣ, A, Ḳ;) that is not traversed but by strong, courageous, stubborn men. (Aṣ, Ḳ.)

مَذْكُورٌ [pass. part. n. of 1].

† A man praised, or spoken of well. (TA.)

لَمْ يَكُنْ شَيْئًا مَذْكُورًا, in the Ḳur [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. (Ṣ, Mṣb, Ḳ.*)