درك

Form 1 · Form 2 · Form 3 · Form 4 · Form 6 · Form 8 · Form 10 · 22 entries · Qur'ānic frequency 12

Form 1دَرَكَ1 sense

Core sense — he attained it, he overtook itgenerated

1.1

The verb from which دَرَاكِ and دَرَّاكٌ should be derived is unused, though its noun درك [i. e. دَرْكٌ or دَرَكٌ which latter (the more common of the two) see below,] is used.

دَرَكَ in Golius's Lexicon is clearly a miscopying of دَارَكَ.

Show Lane's original text

, from which should be derived دَرَاكِ and دَرَّاكٌ , is unused, though its noun درك [i. e. دَرْكٌ or دَرَكٌ , which latter (the more common of the two) see below,] is used. (IB.) [ دَرَكَ in Golius's Lex. is evidently a mistranscription for دَارَكَ .]

Form 2تَدْرِيكٌ2 senses · 1 main

Core sense — the falling of rain in close successiongenerated

2.1the rain fell in close succession—درّك المَطَرُ

The falling of rain in close succession, as though one part of it overtook another.

2.1.1

Also the hanging of a rope on the neck of a person when coupling him with another.

Show Lane's original text

The dropping of rain with close consecutiveness, (IAar, K, TA,) as though one portion thereof overtook another. (IAar, TA.) You say, درّك المَطَرُ The rain dropped with close consecutiveness. (TK.) Also The hanging a rope upon the neck of a person in coupling him with another. (AA.)

Form 3دِرَاكٌ3 senses · 1 main

maṣdarدِرَاكٌ

Core sense — carrying a thing on without a break; overtaking gamegenerated

3.1he continued his voice without a break—دارك صَوْتَهُ

Making one part of a thing follow another without a break; also مُدَارَكَةٌ, [both being maṣdars of دارك and] meaning the same [i. e. carrying a thing on without a break].

مُدَارَكَةٌ is when there are no intervals between things following one another, like مُوَاصَلَةٌ; otherwise it is مُوَاتَرَةٌ. Under the article وتر.

Said of a man.

3.1.1he overtook the wild animals—دارك الوَحْشَ

Also a horse's overtaking of wild animals and the like.

Said of a horse. [It is thus synonymous with ادرك.]

3.1.2

In the saying لَا بَارَكَ ٱللّٰهُ فِيهِ وَلَا دَارَكَ it is an imitative sequent: all these verbs have one and the same meaning. [See تَارَكَ.]

Show Lane's original text

The making one part, or portion, of a thing, (K, TA,) whatever it be, (TA,) to follow another uninterruptedly; (K, TA;) as also مُدَارَكَةٌ : (TA:) both [are inf. ns. of دارك , and] signify the same [i. e. the continuing, or carrying on, a thing uninterruptedly]: (S:) مُدَارَكَةٌ is when there are no intervals between things following one another; like مُوَاصَلَةٌ : otherwise it is مُوَاتَرَةٌ . (S and K in art. وتر .) You say, of a man, دارك صَوْتَهُ He continued his voice uninterruptedly. (S, TA.) Also A horse's overtaking, or coming up with, wild animals (K, TA) &c. (TA.) You say, of a horse, دارك الوَحْشَ , inf. n. دِرَاكٌ , He overtook, or come up with, the wild animals. (TK.) [Thus it is syn. with ادرك .] In the saying, لَا بَارَكَ ٱللّٰهُ فِيهِ وَلَا دَارَكَ , (S, K, * TA,) it is an imitative sequent: (K, TA:) all these verbs have one and the same meaning. (S, TA. [See تَارَكَ .])

Form 4ادركهُ7 senses · 1 main

maṣdarإِدْرَاكٌ

Core sense — he overtook it, he attained it; he perceived it; it became ripegenerated

4.1I overtook the man, I came up with him—أَدْرَكْتُ الرَّجُلَ

Maṣdar إِدْرَاكٌ and مُدْرَكٌ: he, or it, attained, reached, or overtook him, or it; or pursued and so attained or reached him, or it. [داركهُ also has the same meaning, as shown above.] تداركهُ likewise, [of which اِدَّراَكَهُ is a variation,] is synonymous with ادركهُ, and so is اِدَّرَكَهُ.

I overtook the man, I came up with him—اِدَّرَكْتُهُ

I walked on foot until I overtook him—مَشَيْتُ حَتَّى أَدْرَكْتُهُ

I lived until I reached his time—عِشْتُ حَتَّى أَدْرَكْتُ زَمَانَهُ

I attained that which was passing away—أَدْرَكْتُ الفَائِتَ

he visited him with some displeasing, or evil, action—ادركهُ بِمَكْرُوهٍ

In the article وتر. See also form 6, in the latter part of the paragraph, in two places, and form 10, first sentence.

difficulty, or distress, came upon me—أَدْرَكَنِى الجَهْدُ

A phrase like بَلَغَنِى الكِبَرُ in the Qur'ān [3:35].

I came to experience difficulty—أَدْرَكْتُ الجَهْدَ

Like بَلَغْتُ مِنَ الكِبَرِ عُتِيًا in the Qur'ān [19:9]. Er-Rāghib says this, in the article بلغ.

Lane cites “Jel in lxviii. 49” — a commentary, not the verse; no modern number is given

4.1.1he obtained revenge, or retaliation, for his blood—ادرك بِدَمِهِ

[Hence, he attained, obtained, or acquired it; and so تداركهُ, as shown in the KL; so too ادرك بِهِ.]

In the article وتر.

4.1.2I perceived it by my sight, I saw it—أَدْرَكْتُهُ بِبَصَرِى

[Hence also, he perceived it; he came to know it by any of the senses.]

لَا تُدْرِكُهُ الأَبْصَارُ in the Qur'ān [6:103] means, according to some, the eyes [do not perceive him]; according to others, the mind's perception does not take in the real nature of his holy essence.

my knowledge took in that such a thing was a fact—ادرك عِلْمِى

4.1.3his knowledge reached the utmost of a thing—ادرك

[Hence likewise, used intransitively, or with the object understood: he attained a knowledge of the utmost of a thing.]

See also form 6, in the earlier part of the paragraph, in two places.

4.1.4the cooking-pot reached its proper time [for the cooking of its contents]—ادركت القِدْرُ

Also, said of a thing: it reached its proper time; it reached its final time or state, or its utmost point or degree.

[Said of a boy, or of a beast: he reached his full, ripe, or mature state; and ادركت is said in like manner of a girl; or it is like ادرك, meaning] he (a boy) reached puberty, or the utmost term of youth.

the wine became mature—ادركت الخَمْرُ

Said of fruit: it became ripe, or mature; it reached its time and its utmost degree of ripeness.

In the article خمر.

the water of the well reached its bottom—ادرك مَآءُ الرَّكِيَّةِ

That is, its دَرَك. Aboo-'Adnán.

4.1.5it continued without a break and then came to nothing—اِدَّرَكَ

Also: it passed away and came to an end; it came to nothing; it became exhausted, or failed entirely. Said in this sense of flour, or meal.

So it has been explained as used in the Qur'ān [27:68], where, according to one reading, it is said بَلْ أَدْرَكَ عِلْمُهُمْ فِى الآخِرَةِ [Nay, their knowledge has entirely failed respecting the world to come].

Sh mentions this meaning as heard by him on no other authority than that of Lth, and Az says it is incorrect; but more than one of the leading lexicologists have allowed it, and the language of the Arabs does not forbid it. It is said of flour, or meal, and in that case can only mean that it came to its end and failed entirely; and fruits, when they are ripe, are liable to come to nothing, as is everything that has reached its extreme term, so that the meaning of “coming to nothing” is one of the necessary companions of the meaning of إِدْرَاكٌ.

In keeping with this meaning the saying in the Qur'ān [26:61] is explained, إِنَّا لَمُدَّرِكُونَ [Truly we are coming to nothing], by those who read thus instead of لَمُدْرَكُونَ, which means being overtaken.

4.1.6the payment of the price became binding on the purchaser—ادرك الثَّمَنُ المُشْتَرِىَ

This is a reaching, or overtaking, in idea only.

Qur’ānic occurrences Form 4

4:78

أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا

"Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact?

4:100

وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful.

6:103

لَّا تُدْرِكُهُ ٱلْأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَـٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ

No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.

10:90

وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ

We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."

36:40

لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ ۚ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (S Msb, K, &c.,) inf. n. إِدْرَاكٌ (S, Msb) and مُدْرَكٌ , (Msb,) He, or it, attained, reached, overtook, or came up with, him, or it: (S, K, TA:) or sought, or pursued, and attained, reached, &c., him, or it: (Msb:) [ داركهُ , also, signifies the same, as shown above:] and تداركهُ , likewise, [of which اِدَّراَكَهُ is a variation,] is syn. with ادركهُ ; (Jel in lxviii. 49, and KL, * and TA; *) and so is اِدَّرَكَهُ . (TA.) You say, أَدْرَكْتُ الرَّجُلَ and اِدَّرَكْتُهُ [I attained, reached, overtook, or came up with, the man]. (IJ, TA.) And مَشَيْتُ حَتَّى أَدْرَكْتُهُ I walked, or went on foot, until I overtook him, or came up with him. (S, TA.) And عِشْتُ حَتَّى أَدْرَكْتُ زَمَانَهُ I lived until I attained, or reached, his time. (S, TA.) And أَدْرَكْتُ الفَائِتَ [I attained, &c., that which was passing away]. (Mgh.) And ادركهُ بِمَكْرُوهٍ [He overtook him, or visited him, with some displeasing, or abominable, or evil, action]. (M and K in art. وتر . See also 6, in the latter half of the paragraph, in two places: and see 10, first sentence.) And أَدْرَكَنِى الجَهْدُ [Difficulty, or distress, &c., overtook me, ensued to me, or came upon me]; a phrase similar to بَلَغَنِى الكِبَرُ in the Kur [iii. 35]: and so أَدْرَكْتُ الجَهْدَ [I came to experience difficulty, &c.]; like بَلَغْتُ مِنَ الكِبَرِ عُتِيًا in the Kur [xix. 9]. (Er-Rághib, TA in art. بلغ .) [Hence, He attained, obtained, or acquired, it; and so تداركهُ , as is shown in the KL; so too ادرك بِهِ , for one says,] ادرك بِدَمِهِ [He obtained revenge, or retaliation, for his blood]. (S in art. وتر .) [Hence also, He perceived it; attained a knowledge of it by any of the senses.] You say, أَدْرَكْتُهُ بِبَصَرِى [I perceived it by my sight;] I saw it. (S, TA.) لَا تُدْرِكُهُ الأَبْصَارُ , in the Kur [vi. 103], means, accord. to some, The eyes [perceive him not]: accord. to others, the mental perception comprehendeth not [or attaineth not the knowledge of] the real nature of his hallowed essence. (TA.) You say also, ادرك عِلْمِى , meaning My knowledge comprehended that such a thing was a fact. (TA.) [Hence likewise, as an intrans. v., or a trans. v. of which the objective complement is understood,] ادرك also signifies [He attained a knowledge of the uttermost of a thing; or] his knowledge attained the uttermost of a thing. (TA.) See also 6, in the former half of the paragraph, in two places. Also It (a thing) attained its proper time: (Msb, K:) it attained its final time or state, or its utmost point or degree. (K.) [He (a boy, and a beast,) attained his perfect, ripe, or mature, state; and in like manner ادركت is said of a girl: or it is like ادرك as meaning] he (a boy) attained to puberty, (S, Msb,) or to the utmost term of youth. (TA.) It (fruit) attained to ripeness, or maturity; became ripe, or mature; (S Msb;) attained its time, and its utmost degree of ripeness or maturity. (T, TA.) And ادركت القِدْرُ The cooking-pot attained its proper time [for the cooking of its contents]. (TA.) And ادركت الخَمْرُ [The wine became mature]. (Msb and K in art. خمر .) And ادرك مَآءُ الرَّكِيَّةِ The water of the well reached its دَرَك , i. e. its bottom (Aboo-' Adnán, TA.) Also It passed away and came to an end; came to nought; became exhausted; or failed entirely: (S, K:) said in this sense of flour, or meal: (S:) and thus it has been explained as used in the Kur [xxvii. 68], where it is said, [accord. to one reading,] بَلْ أَدْرَكَ عِلْمُهُمْ فِى الآخِرَةِ [Nay, their knowledge hath entirely failed respecting the world to come]. (TA. [See also 6.]) Sh mentions this signification as heard by him on no other authority than that of Lth; and Az asserts it to be incorrect: but it has been authorized by more than one of the leading lexicologists, and the language of the Arabs does not forbid it; for it is said of flour, or meal, and in this case can only mean it came to its end, and entirely failed, or became exhausted; and fruits, when they are ripe ( إِذَا أَدْرَكْتْ ) are exposed to coming to nought, and so is everything that has attained to its extreme term; so that the signification of “ coming to nought ” is one of the necessary adjuncts of the meaning of إِدْرَاكٌ . (TA.) [In like manner,] اِدَّرَكَ signifies It (a thing) continued uninterruptedly and then come to nought: (IJ, TA:) and agreeably with this signification is explained the saying in the Kur [xxvi. 61], إِنَّا لَمُدَّرِكُونَ [Verily we are coming to nought, by those who read thus instead of لَمُدْرَكُونَ being overtaken]. (TA.) You say also, ادرك الثَّمَنُ المُشْتَرِىَ , meaning [The payment of] the price was, or became, obligatory on the purchaser: this is an ideal reaching, or overtaking. (Msb.)

Form 6تدّاركوا5 senses · 2 main

Core sense — they overtook one another; it went on without a break; he relieved himgenerated

6.1until, when they have all overtaken one another there, all together—حَتَّى إِذَا ٱدَّارَكُوا فِيهَا جَمِيعًا

The same as تلاحقوا: they attained, reached, or overtook one another; also اِدَّارَكُوا and اِدَّرَكُوا; or the last of them overtook the first of them.

In the Qur'ān [7:36]; or: have successively arrived there. Originally تَدَارَكُوا.

the two moistures reached each other—تدارك الثَّرِيَانَ

Like اِلْتَقَى الثَّرَيَانِ: the moisture of the rain reached the moisture of the earth.

6.1.1it was carried on without a break, one part of it following another—تدارك

the pace, or the journeying, went on without a break—تدارك السَّيْرُ

Said of anything.

In the article حفد and elsewhere.

the tidings followed one another closely—تداركت الأَخْبَارُ

6.1.2Nay, they have no knowledge of the world to come—بَلِ ٱدَّرَاكَ عِلْمُهُمْ فِى الآخِرَةِ

[Hence, said of knowledge, meaning, according to Fr, it continued unbroken in its sequence.]

In the Qur'ān [27:68]; this is what it amounts to; or, as IJ says, their knowledge is hasty, and slight, and not on a sure footing.

Az says that AA read بَلْ أَدْرَكَ [of which an explanation has been given above under form 4]; that I'Ab is said to have read بَلَىآأَدْرَكَ [i. e. Yea, has their knowledge reached its end?], as a question and without teshdeed; and that, on the reading بل ادّراك, Fr says the proper meaning is: [Nay,] has their knowledge continued unbroken so as to extend to the knowledge of the world to come, whether it will be or not be? — for which reason بَلْ هُمْ فِى شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ is added.

Fr says also that Ubeí read أَمْ تَدَارَكَ, and that the Arabs put بَلْ for أَمْ and أَمْ for بَلْ when a passage begins with a question; but this explanation of Fr is not clear.

The meaning is [said to be] that their knowledge will be unbroken and in agreement [about the world to come] when the resurrection has become a plain event and they have found themselves to be losers, and the truth of what they were threatened with appears to them when their knowledge of it will not profit them.

According to Aboo-Mo'ádh the Grammarian, the readings بَلْ أَدْرَكَ and the rest and بَلِ ٱدَّارَكَ and the rest mean the same: they shall know in the world to come; like the saying in the Qur'ān [19:39], أَسْمِعْ بِهِمْ وَأَبْصِرْ.

Es-Suddee says of both these readings that the meaning is: their knowledge shall agree, or be in unison, in the world to come; that is, they shall know in the world to come that what they were threatened with is true.

According to Mujáhid, the meaning of بَلِ ٱدَّارَكَ عِلْمُهُمْ and the rest is said to be: is their knowledge in agreement about the world to come? — بل being used here in the sense of أَم. Or it may mean that their knowledge has gone on without a break until it has been cut short, from the phrase تدارك بَنُو فُلَانٍ, meaning the sons of such a one went on without a break into destruction.

6.2had not favour from his Lord reached him, he would have been cast on the bare land—لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِٱلْعَرَآءِ

تداركهُ: see form 4, in two places.

It is used in its primary sense of أَدْرَكَهُ in the Qur'ān [68:49]; favour here means mercy.

6.2.1

[Hence, with a word left out: he overtook him, or visited him, with good, or with evil.]

El-Mutanebbee says: [I am among a people (may God visit them with favour and save them from their meanness, or visit them with destruction so that I may be safe from them,) a stranger, like Sálih among Thamood]

shāhid 1

أَنَ فِى أُمَّةٍ تَدَارَكَهَا ٱللّٰهُ غَرِيبٌ كَصَالِحٍ فِى ثَمُودِ

تداركها اللّٰه is a prayer for the people, meaning ادركها اللّٰه ونجّاهم من لومهم [i. e. لُؤْمِهِمْ]; or it may be a curse against them, i. e. ادركهم اللّٰه بالاهلاك لِأَنْجُوَ منهم [each meaning as explained above]. IJ says that because of this verse the poet was named المتنبّى.

[The verse begins there with أَنَا, but أَنَ is required by the metre, and is more approved in every case except that of a pause.]

It is mostly used of aid, or relief, and kindness: [so that it means he aided, or relieved, him; he benefited him; he repaired his, or its, condition; he set it right.] A poet says: [Kásim relieved me from the slip of fortune with what he pleased of his relieving, or continuous, kindness]

shāhid 2

تَدَارَكَنِى مِنْ عَثْرَةِ الدَّهْرِ قَاسِمٌبِمَا شَآءَ مِنْ مَعْرُوفِهِ المُتَدارِكِ

[See also another example, in the first paragraph of the article دق, in a verse of Zuheyr, which is cited in that article and in this one in the TA; and see the synonym تَلَافَاهُ. Hence تَدَارَكْتُ مَا فَاتَ is the same as استدركتهُ, which see.]

Qur’ānic occurrences Form 6

7:38

قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَـٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَـٰكِن لَّا تَعْلَمُونَ

He will say: "Enter ye in the company of the peoples who passed away before you - men and jinns, - into the Fire." Every time a new people enters, it curses its sister-people (that went before), until they follow each other, all into the Fire. Saith the last about the first: "Our Lord! it is these that misled us: so give them a double penalty in the Fire." He will say: "Doubled for all": but this ye do not understand.

27:66

بَلِ ٱدَّٰرَكَ عِلْمُهُمْ فِى ٱلْـَٔاخِرَةِ ۚ بَلْ هُمْ فِى شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ

Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto!

68:49

لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ

Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace.

Show Lane's original text

i. q. تلاحقوا (S) [i. e.] They attained, reached, overtook, or came up with, one another; as also اِدَّارَكُوا , and اِدَّرَكُوا ; (Sh, TA;) [or] the last of them attained, reached, overtook, or came up with, the first of them. (S Msb, K, TA.) Hence, in the Kur [vii. 36], (S,) حَتَّى إِذَا ٱدَّارَكُوا فِيهَا جَمِيعًا [Until, when they have overtaken one another, or have successively arrived, therein, all together]: originally تَدَارَكُوا . (S, K. *) And تدارك الثَّرِيَانَ [The two moistures reached each other; (like اِلْتَقَى الثَّرَيَانِ ;) meaning] the moisture of the rain reached the moisture of the earth. (S.) And [hence] تدارك signifies [It continued, or was carried on, uninterruptedly; it was closely consecutive in its parts, or portions;] one part, or portion, of it, followed, or was made to follow, another uninterruptedly; said of anything. (TA.) You say, تدارك السَّيْرُ [The course, or pace, or journeying, continued uninterruptedly]. (S and TA in art. حفد , &c.) And تداركت الأَخْبَارُ The tidings followed one another closely. (TA.) [Hence, when said of knowledge, meaning, accord. to Fr, It continued unbroken in its sequence or concatenation.] بَلِ ٱدَّرَاكَ عِلْمُهُمْ فِى الآخِرَةِ (K, TA,) in the Kur [xxvii. 68], (TA,) [virtually] means Nay, they have no knowledge respecting the world to come: (K, TA:) or, as IJ says, their knowledge is hasty, and slight, and not on a sure footing, &c.: Az says that AA read بَلْ أَدْرَكَ [of which an explanation has been given above (see 4)]: that I'Ab is related to have read بَلَىآأَدْرَكَ [&c., i. e. Yea, hath their knowledge reached its end &c.?], as interrogatory, and without tesh-deed: and that, accord. to the reading بل ادّراك Fr says that the proper meaning is, [Nay,] hath their knowledge continued unbroken so as to extend to the knowledge of the world to come, whether it will be or not be? wherefore is added, بَلْ هُمْ فِى شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ : he says also that Ubeí read, أَمْ تَدَارَكَ ; and that the Arabs substitute بَلْ for أَمْ , and أَمْ for بَلْ , when a passage begins with an interrogation: but this explanation of Fr is not clear; the meaning is [said to be] their knowledge shall be unbroken and concurrent [respecting the world to come] when the resurrection shall have become a manifest event, and they shall have found themselves to be losers; and the truth of that wherewith they have been threatened shall appear to them when their knowledge thereof will not profit them: accord. to Aboo-Mo'ádh the Grammarian, the readings بَلْ أَدْرَكَ &c. and بَلِ ٱدَّارَكَ &c. mean the same; i. e. they shall know in the world to come; like the saying in the Kur [xix. 39], أَسْمِعْ بِهِمْ وَأَبْصِرْ , &c.: and Es-Suddee says of both these readings that the meaning is, their knowledge shall agree, or be in unison, in the world to come; i. e. they shall know in the world to come that that wherewith they have been threatened is true: or, accord. to Mujáhid, the meaning of بَلِ ٱدَّارَكَ عِلْمُهُمْ &c. is said to be, is their knowledge concurrent respecting the world to come? بل being here used in the sense of أَم : (TA:) or it may mean their knowledge hath gone on uninterruptedly until it hath become cut short; from the phrase تدارك بَنُو فُلَانٍ meaning The sons of such a one went on uninterruptedly into destruction. (Bd.) تداركهُ : see 4, in two places. It is used in the [primary] sense of أَدْرَكَهُ in the saying in the Kur [lxviii. 49], لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِٱلْعَرَآءِ [Had not favour (meaning mercy, Jel) from his Lord reached him, or overtaken him, he had certainly been cast upon the bare land]. (Jel.) [Hence, elliptically, He overtook him, or visited him, with good, or with evil.] El-Mutanebbee says, 1 [I am among a people (may God visit them with favour and save them from their meanness, or visit them with destruction so that I may be safe from them,) a stranger, like Sálih among Thamood]: تداركها اللّٰه is a prayer for the people, meaning ادركها اللّٰه ونجّاهم من لومهم [i. e. لُؤْمِهِمْ ]: or it may be an imprecation against them, i. e. ادركهم اللّٰه بالاهلاك لِأَنْجُوَ منهم : [each meaning as explained above:] and IJ says that because of this verse the poet was named المتنبّى . (W p. 35. [The verse there commences with أَنَا ; but أَنَ is required by the metre, and is more approved in every case except the case of a pause.]) It is mostly used in relation to aid, or relief, and benefaction: [so that it signifies He aided, or relieved, him; he benefited him; he repaired his, or its, condition; he repaired, amended, corrected, or rectified, it:] whence the saying of a poet, 2 [Kásim relieved me, or has relieved me, from the slip of fortune with what he pleased of his relieving, or continuous, beneficence]. (TA.) [See also, in the first paragraph of art. دق , another example, in a verse of Zuheyr, which is cited in that art. and the present in the TA: and see the syn. تَلَافَاهُ . Hence,] تَدَارَكْتُ مَا فَاتَ i. q. استدركتهُ , q. v. (S, Msb, TA.) أَنَ فِى أُمَّةٍ تَدَارَكَهَا ٱللّٰ | هُ غَرِيبٌ كَصَالِحٍ فِى ثَمُودِ تَدَارَكَنِى مِنْ عَثْرَةِ الدَّهْرِ قَاسِمٌ | بِمَا شَآءَ مِنْ مَعْرُوفِهِ المُتَدارِكِ

Form 8اِدَّرَكَ3 senses · 1 main

Core sense — he attained it, he overtook itgenerated

8.1

See form 4, first and second sentences.

8.1.1

And see form 4, near the end of the paragraph.

8.1.2

And see also form 6, first sentence.

Show Lane's original text

: see 4, first and second sentences: and near the end of the paragraph: and see also 6, first sentence.

Form 10استدرك الشَّىْءَ بِالشَّىءِ1 sense

Core sense — he made good what had been left out or done wronggenerated

10.1I made good what I had passed over, or neglected, and supplied what had escaped me—اِسْتَدْرَكْتُ مَافَاتَ

Properly it means حَاوَلَ إِدْرَاكَهُ بِهِ [i. e. he sought, or tried, to follow up the thing with the thing], as for instance الخَطَأَ بِالصَّوَابِ [the mistake with what was right].

تَدَارَكْتُهُ means the same [in relation to language and to other things, while the former verb is generally limited to language, or to a writer or speaker].

he corrected what was wrong in his saying—استدرك عَلَيْهِ قَوْلَهُ

[But more commonly: he supplied what he had left out of his saying, generally what he had left out without noticing; and اِسْتَدْرَكْتُهُ عَلَيْه I added it to what he had written, or said, by way of correction, or, more commonly, as a supplement, to supply what had escaped him or what he had neglected.]

Hence المُسْتَدْرَكُ عَلَى البُخَارِىِّ [The Supplement to El-Bukháree, a work supplying his omissions], by El-Hákim.

[Thus] اِسْتِدْرَاكٌ means the annulling of an assumption arising from what has been said before, [by correcting an error, or errors, or by supplying a defect, or defects,] in a way like making an exception.

[Hence حَرْفُ ٱسْتِدْرَاكٍ, meaning a particle of correction, applied to بَلْ and to لٰكِنَّ or لٰكِنْ.]

Show Lane's original text

[properly] signifies حَاوَلَ إِدْرَاكَهُ بِهِ [i. e. He sought, or endeavoured, to follow up the thing with the thing]: (K:) as, for instance, الخَطَأَ بِالصَّوَابِ [the mistake with what was right]. (TK.) [Hence,] you say, اِسْتَدْرَكْتُ مَافَاتَ [I repaired, amended, corrected, or rectified, what had passed neglected by me, or by another; and I supplied what had so passed, or what had escaped me, or another, through inadvertence]; and تَدَارَكْتُهُ signifies the same [in relation to language and to other things; whereas the former verb is generally restricted to relation to language or to a writer or speaker]. (S, Msb.) You say also, استدرك عَلَيْهِ قَوْلَهُ He corrected, or rectified, what was wrong, or erroneous, in his saying: [but more commonly, he supplied what he had omitted in his saying; generally meaning, what he had omitted through inadvertence: and اِسْتَدْرَكْتُهُ عَلَيْه I subjoined it, or appended it, to what he had written, or said, by way of emendation; or, more commonly, as a supplement, i. e., to supply what had escaped him, or what he had neglected:] and hence, المُسْتَدْرَكُ عَلَى البُخَارِىِّ [The Supplement to ElBukháree; a work supplying omissions of ElBukháree;] by El-Hákim. (TA.) [Thus] اِسْتِدْرَاكٌ signifies The annulling a presumption, or surmise, originating from what has been before said, [by correcting an error, or errors, or by supplying a defect, or defects,] in a manner resembling the making an exception. (Kull.) [Hence حَرْفُ ٱسْتِدْرَاكٍ , meaning A particle of emendation, applied to بَلْ , and to لٰكِنَّ or لٰكِنْ .]

Derived nouns 15

Nounدَرْكٌ1 sense

Core sense — attaining, overtaking; the bottom of a thing; a stage of Hellgenerated

See the next entry, in eight places.

Show Lane's original text

: see the next paragraph, in eight places.

Nounدَرَكٌ6 senses · 2 main

Core sense — attaining, overtaking; an evil consequence; the bottom of a thing; a stage of Hellgenerated

1you shall not fear Pharaoh's overtaking you—لَا تَخَافُ دَرَكًا

Attaining, reaching, or overtaking; the same as لَحَاقٌ. [In the CK, اللِّحاقُ is wrongly put for اللَّحَاقُ.]

[Properly a maṣdar of the unused verb دَرَكَ (which see), but, having no verb in use, said to be] a noun from الإِدْرَاكُ [with which it is synonymous], or a noun from أَدْرَكْتُ الشَّىْءَ, as also دَرْكٌ, and hence ضَمَانٌ الدَّرَكِ [see below].

a horse that overtakes what is hunted—فَرَسٌ دَرْكُ الطَّريدَةِ

In the Qur'ān [20:80].

As they said فَرَسٌ قَيْدُ الأَوَابِدِ.

1.1be early, for in that lies attainment—بَكِّرْ فَفِيهِ دَرَكٌ

Also the gaining of a thing wanted, and the seeking to gain it.

دَرْكٌ means the same.

[Hence, perhaps,] يَوْمُ الدَّرِكَ: this was a day of battle between El-Ows and El-Khazraj; so IDrd thought.

1.2whatever evil consequence comes upon you, the making good of it is on me—مَا لَحِقَكَ مِنْ دَرَكٍ فَعَلَىِّ خَلَاصُهُ

And the same as تَبِعَةٌ [i. e. a consequence, generally an evil consequence; and perhaps it also means here a claim which one seeks to obtain for an injury]; also دَرْكٌ.

whatever evil consequence comes upon you, the making good of it is on me—من دَرْكٍ

In the A, ما أَدْرَكَهُ من دَرَكٍ فعلىّ خلاصه, i. e. مَا يَلْحَقُهُ مِنْ تَبِعَةٍ [whatever evil consequence comes upon it, and so on; said of a thing sold].

And hence ضَمَانُ الدَّرَكِ in the case of a claim for compensation for a fault, or defect, or imperfection in a thing sold, [meaning either responsibility, or compensation, for evil consequence]; or this means the returning of the price to the purchaser when the thing sold calls for it.

The common people say, wrongly, [ضَمَان دَرَك, and still more wrongly] ضُمَان دَرَك [generally meaning by it: I sell this, or I buy this, on the condition of responsibility for any fault or defect or imperfection that may be found in it]. In the article ضمن.

[And in this way ضَمَانُ الدَّرَكِ may be correctly rendered, for] دَرَكٌ also means a fault, or a defect, or an imperfection [in a thing sold]; for instance, in a slave that is sold. In the article عهد.

[In the KT, الدَّرَكُ is also explained as the purchaser's taking from the seller a pledge for the price he has given him, for fear that the thing sold may call for it; but this seems to explain the case in which the word is used, not the word itself.]

Also a rope, or a piece of rope, tied to the lower end of the main rope of a well and to the cross pieces of wood of the bucket, so as to be the part next the water, in order that the main rope may not rot in the drawing of water; or a doubled rope tied to the cross pieces of wood of the bucket and then to the main well-rope.

دَرْكٌ means the same. [But only دَرَكٌ is supported by the TA in this sense.]

[See also كَرَبٌ.]

2.1truly the hypocrites shall be in the lowest stage of the fire of Hell—إِنَّ ٱلْمُنَافِقِينَ فِىٱلدَّرَكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ

Also, and دَرْكٌ: the bottom, or lowest depth, of a thing, such as the sea and the like, or of anything deep, such as a well and the like.

Plural أَدْرَاكٌ, a plural of both, of a form that is common and regular for the former but irregular for the latter; and دَرَكَاتٌ also.

And a stage of Hell; a stage downwards, or stages downwards, like دَرَكَاتٌ, as opposed to دَرَجٌ and دَرَجَاتٌ, which are upwards; and so the abodes of Hell, or its stages, are called دَرَكَاتٌ, [Golius and Freytag give دَرَكَةٌ as its singular, the former as from the S and the latter as from the K, in neither of which it is found,] and those of Paradise دَرَجَاتٌ.

In the Qur'ān [4:144]; here the Koofees, except two, read فى الدَّرْكِ.

2.2

[Golius gives another meaning, “Pars terræ”, as on the authority of the S and K, in neither of which it is found.]

Qur’ānic occurrences دَرَك

20:77

وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَـٰفُ دَرَكًا وَلَا تَخْشَىٰ

We sent an inspiration to Moses: "Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."

Show Lane's original text

The act of attaining, reaching, or overtaking; syn. لَحَاقٌ ; (K, TA; [in the CK, اللِّحاقُ is erroneously put for اللَّحَاقُ ;]) [properly an inf. n. of the unused verb دَرَكَ (q. v.), but, having no used verb, said to be] a noun from الإِدْرَاكُ [with which it is syn.], (TA,) or a noun from أَدْرَكْتُ الشَّىْءَ ; as also دَرْكٌ : and hence ضَمَانٌ الدَّرَكِ [which see in what follows]. (Msb.) [Hence,] لَا تَخَافُ دَرَكًا , in the Kur [xx. 80.], means Thou shalt not fear Pharaoh's overtaking thee. (TA.) One says also فَرَسٌ دَرْكُ الطَّريدَةِ , meaning A horse that overtakes what is hunted; like as they said فَرَسٌ قَيْدُ الأَوَابِدِ . (TA.) Also The attainment, or acquisition, of an object of want: and the seeking the attainment or acquisition thereof: as in the saying, بَكِّرْ فَفِيهِ دَرَكٌ [Be thou early; for therein is attainment, &c.]: and دَرْكٌ signifies the same. (Lth, TA.) [Hence, perhaps,] يَوْمُ الدَّرِكَ : this was [a day of contest] between El-Ows and El-Khazraj: (K:) thought to be so by IDrd. (TA.) And i. q. تَبِعَةٌ [i. e. A consequence; generally meaning an evil consequence: and perhaps it also means here a claim which one seeks to obtain for an injury]: as also دَرْكٌ . (S, K.) One says, مَا لَحِقَكَ مِنْ دَرَكٍ فَعَلَىِّ خَلَاصُهُ (S, TA) and من دَرْكٍ [i. e. Whatever evil consequence ensue to thee, on me be the compensation thereof]: in the A, ما أَدْرَكَهُ من دَرَكٍ فعلىّ خلاصه i. e. مَا يَلْحَقُهُ مِنْ تَبِعَةٍ [Whatever evil consequence ensue to it, &c.; relating to a thing sold]. (TA.) And hence ضَمَانُ الدَّرَكِ in the case of a claim for indemnification for a fault of a defect or an imperfection in a thing sold [meaning either Responsibility, or indemnification, (see ضَمَانٌ ,) for evil consequence]: (TA in the present art:) or this means [indemnification for evil consequence in a sale; i. e., virtually,] the returning of the price to the purchaser on the occasion of requirement by the thing sold: the vulgar say incorrectly [ ضَمَان دَرَك , and still more incorrectly] ضُمَان دَرَك [generally meaning thereby I sell this, or I purchase this, on the condition of responsibility, or indemnification, for any fault or defect or imperfection that may be found in it]: (TA in art. ضمن :) [and in this manner ضَمَانُ الدَّرَكِ may be correctly rendered; for] دَرَكٌ also signifies a fault or a defect or an imperfection [in a thing sold]; for instance, in a slave that is sold. (TA in art. عهد .) [In the KT, الدَّرَكُ is also explained as signifying The purchaser's taking from the seller a pledge for the price that he has given him, in fear that the thing sold may require it: but this seems to be an explanation of the case in which the word is used; not of the word itself.] Also A rope, (M, K,) or a piece of rope, (S,) that is tied upon the [lower] extremity of the main rope (S, M, K) of a well, to the cross pieces of wood of the bucket, (S,) so as to be that which is next the water, (S, M, K,) in order that the main rope may not rot (S, M) in the drawing of water: (M:) or a doubled rope that is tied to the cross pieces of wood of the bucket, and then to the main wellrope: (Az, TA:) and دَرْكٌ signifies the same. (K. [But only دَرَكٌ is authorized by the TA in this sense.]) [See also كَرَبٌ .] Also, and دَرْكٌ , The bottom, or lowest depth, (Sh, T, S, M, K,) of a thing, (T, M, K,) as of the sea and the like, (T,) or of anything deep, as a well and the like: (Sh:) pl. أَدْرَاكٌ , (K,) a pl. of both, of a form frequent and analogous with respect to the former, but extr. with respect to the latter; and دَرَكَاتٌ also. (TA.) And A stage of Hell: (IAar:) a stage downwards: (MA:) or stages downwards; like دَرَكَاتٌ : (B:) opposed to دَرَجٌ (MA, B) and دَرَجَاتٌ , (B,) which are upwards: wherefore, (MA, B,) the abodes of Hell, or the stages thereof, are termed دَرَكَاتٌ ; (AO, S, MA, K, B;) [Golius and Freytag give دَرَكَةٌ as its sing.; the former as from the S, and the latter as from the K, in neither of which it is found;] and those of Paradise, دَرَجَاتٌ . (S, MA, B.) It is said in the Kur [iv. 144], إِنَّ ٱلْمُنَافِقِينَ فِىٱلدَّرَكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ [Verily the hypocrites shall be in the lowest stage of the fire of Hell]: here the Koofees, except two, read فى الدَّرْكِ . (TA.) [Golius gives another signification, “ Pars terræ, ” as on the authority of the S and K, in neither of which it is found.]

Nounدِرْكَةٌ3 senses · 1 main

Core sense — the ring of a bow-string; a piece added to a short girdle or ropegenerated

The ring of the bow-string, that falls into the notch of the bow.

1.1

And a thong that is joined to the string of the bow, of the Arabian bow.

1.2

And a piece that is joined to the girdle when it is too short, and in the same way to a rope, or cord, when it is too short.

Show Lane's original text

The ring of the bow-string, (K, TA,) that falls into the notch of the bow. (TA.) And A thong that is joined to the string of the bow, (K,) of the Arabian bow. (TA.) And A piece that is joined to the girdle when it is too short, (Lh, K,) and in like manner, to a rope, or cord, when it is too short. (Lh, TA.)

Nounدَرَاكِ1 sense

Core sense — overtake!, catch up with it!generated

1overtake! catch up with it!—أَدْرِكْ

An imperative verbal noun, from the unused verb دَرَكَ, like تَرَاكِ [from تَرَكَ], meaning أُتْرُكْ.

Show Lane's original text

an imperative verbal noun, (S,) meaning أَدْرِكْ [Attain thou, reach thou, overtake thou, &c.]: (K:) form the unused verb دَرَكَ : (IB:) like تَرَاكِ [from تَرَكَ ], meaning أُتْرُكْ . (TA.)

Nounدِرَاكٌ1 sense

Core sense — unbroken, following without a breakgenerated

1he thrust him, or pierced him, with unbroken thrusting—طَعَنَهُ طَعْنًا دِرَاكًا

[A maṣdar of form 3, used in the sense of the ism fāʿil مُتَدَارِكٌ.]

he drank with unbroken drinking—شَرِبَ شُرْبًا دِرَاكًا

unbroken beating, or striking—ضَرْبٌ دِرَاكٌ

Show Lane's original text

[an inf. n. of 3, used in the sense of the part. n. مُتَدَارِكٌ ]. You say, طَعَنَهُ طَعْنًا دِرَاكًا He thrust him, or pierced him, with an uninterrupted thrusting or piercing: and شَرِبَ شُرْبًا دِرَاكًا He drank with an uninterrupted drinking: and ضَرْبٌ دِرَاكٌ An uninterrupted beating or striking. (TA.)

Nounدِرَاكَةٌ1 sense

Core sense — quick to attain, or to overtakegenerated

See مَدْرَكٌ.

Show Lane's original text

: see مَدْرَكٌ .

Nounدَرِيكَةٌ1 sense

Core sense — an animal that is huntedgenerated

The same as طَرِيدَةٌ, meaning an animal that is hunted.

Show Lane's original text

i. q. طَرِيدَةٌ [as meaning An animal that is hunted]. (S, K.)

Nounدَرَّاكٌ1 sense

Core sense — one who often attains, or overtakes; one of strong perceptiongenerated

An adjective from أَدْرَكَ, applied to a man, and meaning كَثِيرُ الإِدْرَاكِ [i. e. one who attains, reaches, or overtakes much, or often; and also one who has much, or strong, perception, as will be seen from what follows].

And so مُدْرِكٌ [expressly said in the TA to mean كثير الادراك, though why it should have this meaning as well as that of simply attaining, which it certainly has, I cannot see], and مُدْرِكَةٌ, the last explained by Lh as meaning سَرِيعُ الإِدْرَاكِ [i. e. quick in attaining].

Keys Ibn-Rifá'ah says: [And he who has a claim for blood-revenge is never an attainer of it with (meaning from) me; but I am one who often attains blood-revenges]

shāhid

وَصَاحِبُ الوِتْرِ لَيْسَ الدَّهْرَ مُدْرِكَهُعِنْدِى وَإِنِّى لَدَرَّاكٌ بِأَوْتَارِ

Seldom does فَعَّالٌ come from أَفْعَلَ, but they sometimes said حَسَّاسٌ دَرَّاكٌ [i. e. having much, or strong, perception], it being here a synonym in another dialect [of حسّاس], or so for the sake of conformity. It is said to be the only instance of فَعَّالٌ from أَفْعَلَ except جَبَّارٌ and سَأّٓرٌ [and some other instances might be added, but all of them need looking into].

According to IB, درّاك is from the unused verb دَرَكَ.

Show Lane's original text

an epithet from أَدْرَكَ , (S, Kudot;,) applied to a man, (K,) and signifying كَثِيرُ الإِدْرَاكِ [i. e. One who attains, reaches, or overtakes, &c., much, or often: and also having much, or great, or strong, perception: as will be seen from what follows]: (S, TA:) and so مُدْرِكٌ [expressly said in the TA to signify كثير الادراك , though why it should have this signification as well as that (which it certainly has) of simply attaining &c., I cannot see,] and مُدْرِكَةٌ : (K, TA:) the last explained by Lh as signifying سَرِيعُ الإِدْرَاكِ [i. e. quick in attaining, &c.]. (TA.) Keys Ibn-Rifá'ah says, 1 [And he who has a claim for blood-revenge is not ever an attainer of it with (meaning from) me; but verily I am one who often attains bloodrevenges]. (IB.) Seldom does فَعَّالٌ come from أَفْعَلَ ; but they sometimes said حَسَّاسٌ دَرَّاكٌ [i. e. Having much, or great, or strong, perception]; it being [in this instance] a dialectal syn. [of حسّاس ], or thus for conformity: (S:) it is said to be the only instance of فَعَّالٌ from أَفْعَلَ except جَبَّارٌ and سَأّٓرٌ ; [and some other instances might be added; but all of them require consideration:] accord. to IB, درّاك is from the unused verb دَرَكَ . (TA.) وَصَاحِبُ الوِتْرِ لَيْسَ الدَّهْرَ مُدْرِكَهُ | عِنْدِى وَإِنِّى لَدَرَّاكٌ بِأَوْتَارِ

Nounمَدْرَكٌ2 senses · 1 main

Core sense — a place, or time, of overtaking; perceptiongenerated

See مُدْرَكٌ.

1.1he has a sense in excess—لَهُ مَدْرَكٌ

[If not a miscopying for مُدْرِكٌ or مُدْرَكٌ.] [Apparently a perception beyond nature, or a second sight.] And so دِرَاكَةٌ.

Show Lane's original text

: see مُدْرَكٌ لَهُ مَدْرَكٌ [if not a mistranscription for مُدْرِكٌ or مُدْرَكٌ ] means He has a sense in excess; [app. a preternatural perception, or a second sight;] and so دِرَاكَةٌ . (TA.)

Nounمُدْرَكٌ3 senses · 1 main

Core sense — a place, or time, of attaining; perceivedgenerated

1the sources from which the ordinances of the law are sought—مَدَارِكُ الشَّرْعِ

A place, and a time, of إِدْرَاكٌ [i. e. of attaining, reaching, or overtaking].

Among these is included investigation of the law by reason and comparison: one seeks guidance by texts [of the Qur'ān or the Sunneh] and by investigation by reason and comparison.

The lawyers make the singular مَدْرَكٌ, but there is no way of explaining this; correctly, by rule, it is مُدْرَكٌ, because the meaning intended is a place of إِدْرَاك.

1.1

Also ism mafʿūl of form 4.

1.2

And hence: perceived by any of the senses, like مَحْسُوسٌ; and perceived by the intellect, so opposed to مَحْسُوسٌ.

Qur’ānic occurrences مُدْرَكُون

26:61

فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَـٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ

And when the two bodies saw each other, the people of Moses said: "We are sure to be overtaken."

Show Lane's original text

A place, and a time, of إِدْرَاكٌ [i. e. attaining, reaching, overtaking, &c.]. (Msb.) Hence مَدَارِكُ الشَّرْعِ ; (Mgh, Msb;) among which is included investigation of the law by means of reason and comparison; (Mgh;) i. e. The sources from which are sought the ordinances of the law; where one seeks for guidance by means of texts [of the Kur-án or the Sunneh] and by means of investigation by reason and comparison: (Msb:) the lawyers make the sing. to be مَدْرَكٌ ; (Mgh, * Msb;) but there is no way of resolving this: (Msb:) correctly, by rule, it is مُدْرَكٌ ; because the meaning intended is a place of إِدْرَاك . (Mgh.) [Also pass. part. n. of 4. And hence, Perceived by means of any of the senses; like مَحْسُوسٌ : and perceived by the intellect; thus opposed to مَحْسُوسٌ .]

Nounمُدْرِكٌ2 senses · 1 main

Core sense — one who attains, or overtakes; the mind's power of perceptiongenerated

See دَرَّاكٌ, in two places.

1.1

[القُوَّةُ المُدْرِكَةُ, and simply المُدْرِكَةُ, as a noun: the mind's power of perception. See also what follows next.]

Show Lane's original text

: see دَرَّاكٌ , in two places. [ القُوَّةُ المُدْرِكَةُ , and simply المُدْرِكَةُ , as a subst., The perceptive faculty of the mind. See also what next follows.]

Nounمُدْرِكَةٌ4 senses · 2 main

Core sense — one that attains, or overtakes; the five sensesgenerated

See دَرَّاكٌ.

1.1

[See also مُدْرِكٌ.]

1.2the five senses—المُدْرِكَاتُ الخَمْسُ

the five senses—المَدَارِكُ الخَمْسُ

[See also مَدْرَكٌ.]

Also the حَجْمَة [a word I do not find in any other instance, apparently a miscopying for مَحْجَمَة (which, when written with the article, differs very little from the former word), i. e. the place to which the cupping-vessel is applied, for this is often] between the two shoulder-blades; so says Ibn-'Abbád.

Show Lane's original text

: see دَرَّاكٌ . [See also مُدْرِكٌ .] المُدْرِكَاتُ الخَمْسُ and المَدَارِكُ الخَمْسُ signify The five senses. (TA.) [See also مَدْرَكٌ .] Also The حَجْمَة [a word I do not find in any other instance, app. a mistranscription for مَحْجَمَة (which when written with the article differs very little from the former word) i. e. the place to which the cupping-vessel is applied, for this is often] between the two shoulder-blades: (K:) so says Ibn-'Abbád. (TA.)

Nounمُدَارِكَةٌ1 sense

Core sense — a woman whose sexual desire is never satisfiedgenerated

A woman whose sexual desire is never satisfied, as though her fits of desire came one after another.

Show Lane's original text

A woman (TA) that will not be satiated with coitus; (K, TA;) as though her fits of appetency were consecutive. (TA.)

Nounمُتَدَارِكٌ3 senses · 1 main

Core sense — unbroken, closely consecutive in its partsgenerated

Unbroken; closely consecutive in its parts, or portions. It differs from مُتَوَاتِرٌ, which is applied to a thing that has small intervals in it. See also دِرَاكٌ.

1.1

Applied to a rhyme, and to a word: having two movent letters followed by a sākin letter, as فَعُوْ and the like; or having two movent letters between two sākin letters, as مُتَفَاعِلُنْ and مُسْتَفْعِلُنْ and مَفَاعِلُنْ and فَعُولُنْ فَعَلْ, i. e. as فَعَلْ when immediately following a sākin letter, and فَعُولُ فُلْ, i. e. as فُلْ with a movent letter immediately followed by it: as though the vowel-sounds overtook one another with no obstacle between the two movent letters.

1.2

[المُتَدَارِكُ is also the name of the sixteenth metre of verse, the measure of which is فَاعِلُنْ eight times.]

Show Lane's original text

Uninterrupted; or closely consecutive in its parts, or portions: differing from مُتَوَاتِرٌ , which is applied to a thing in the case of which there are small intervals. (Lh.) See also دِرَاكٌ . Applied to a rhyme, (Lth, M, K,) and to a word, (Lth, TA,) Having two movent letters followed by a quiescent letter; as فَعُوْ and the like: (Lth, TA:) or having two movent letters between two quiescent letters; as مُتَفَاعِلُنْ , (M, K,) and مُسْتَفْعِلُنْ , and مَفَاعِلُنْ , (M, TA,) and فَعُولُنْ فَعَلْ , (M, K,) i. e. as فَعَلْ when immemediately following a quiescent letter, (M, TA,) and فَعُولُ فُلْ , (M, K,) i. e. as فُلْ with a movent letter immediately followed by it: (M, TA:) as though the vowel-sounds overtook one another without an obstacle between the two movent letters. (M, K.) [ المُتَدَارِكُ is also the name of The sixteenth metre of verse; the measure of which consists of فَاعِلُنْ eight times.]

Nounمُسْتَدْرَكٌ2 senses · 1 main

Core sense — a supplement, something added to supply what was left outgenerated

[A supplement]: see form 10.

1.1

[In the TA and some other similar works, it is often used to mean superfluous, or redundant.]

Show Lane's original text

[A supplement]: see 10. [In the TA and some other similar works, it is often used as signifying Superfluous, or redundant.]