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ذكر

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Form 1ذَكَرَهُ10 senses · 3 main
muḍāriʿـُيَفْعُلُmaṣdarذِكْرَى ذِكْرٌ ذَكْرٌ

Core sense — he remembered it, preserved it in his memory; he mentioned it; he glorified Godgenerated

1.1he preserved it in his memory, he remembered it—تَذْكَارٌ

which is feminine and imperfectly declinable, and ذِكْرٌ and ذُكْرٌ. Et-Tebreezee allows the second of these two but not the first; the Msb says both are properly nouns, and a distinction is made between them, as shown below.

تذكّرهُ and اِدَّكَرَهُ (originally اِذْتَكَرَهُ) and اِذَّكَرَهُ and اِذْدَكَرَهُ and استذكرهُ mean the same as تذكّرهُ.

he remembered it—ذَكَرَهُ بِقَلْبِهِ

So written to distinguish it from ذَكَرَ, in a sense explained further on.

he became reminded of it—تذكّرهُ

ادّكرهُ and its variations have the same meaning.

he recollected it, he called it to mind; he sought to remember it—استذكرهُ
he recollected it, he called it to mind—تذكرّهُ
he sought, or tried, to remember—استذكر
he sought, or tried, to remember—تذكّر
I remembered the thing after forgetting—ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ
I remembered the thing forgotten—ذَكَرْتُ المَنْسِىَّ
I became reminded of it, I recollected it—تَذَكَّرْتُهُ
he remembered, or became reminded, after forgetting—ادّكر بَعْدَ أَمَهٍ
he tied a thread or string on his finger to help him remember the thing he wanted—رَبَطَ فِى إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ بِهِ حَاجَتِهِ

This occurs in the Qur'ān 12:45, according to one reading of the last word.

Such a thread or string is commonly called رَتِيمَةٌ.

he sought to remember—استذكر

Used alone with this meaning. It also means: he studied a book and preserved it in his memory, according to the K; but according to other lexicons, he studied a thing in order to remember it, or keep it in his memory.

he sought to remember by his studying of a book—استذكر بِدِرَاسَتِهِ
1.1.1he was mindful of his right, or claim, and did not neglect it—ذَكَرَ حَقَّهُ

.

and be mindful of, and do not neglect to be thankful for, the favour of God conferred on you—وَٱذْكُرُوا نِعْمَةَ ٱللّٰهِ عَلَيْكُمْ

In keeping with this explanation, so rendered in the Qur'ān 2:231 and elsewhere.

be mindful of my claim on you, and do not neglect it—اُذْكُرْ حَقِّىعَلَيْكَ

As an Arab says to his companion.

1.1.2and study what is in it, and do not forget it—وَٱذْكُرُوا مَا فِيهِ

In the Qur'ān 2:60. Also explained as: think on what is in it; or: do what is in it.

1.1.3acquaint me with your name — I will remember it—مَا ٱسْمُكَ أَذْكُرْ

So in the Fs and Lb, and in one copy of the K; another copy of the K, and the TA, give أَذْكُرْهُ, the hemzeh of أَذْكُرْ being disjunctive. (Lb)

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 clearly wrong.

It has fet-h because it is the hemzeh of the first person of a three-letter unaugmented verb, and the ر is majzoom because it completes an interrogative phrase. (Lb)

It expresses disapproval, and means: acquaint me with your name; I will remember it, or bear it in mind. The conditional clause [if you tell it to me] is left out as unnecessary, because the saying is used so often and because what remains points to it. (Lb)

The saying is a proverb. It is also related with the conjunctive hemzeh, ٱذْكُرْ or ٱذْكُرْ, in which case it is best rendered: What is your name? Say it, or Tell it. But the reading with the disjunctive hemzeh is the one commonly known.

1.2he mentioned it, told it, related it, said it—ذَكَرَهُ

which is feminine and imperfectly declinable, and ذِكْرٌ and ذُكْرٌ. Some allow the first of these two, which is the commonest of all, but not the second; the Msb says both are properly nouns, and a distinction is made between them, as shown below.

he mentioned it, told it—ذَكَرَهُ بِلِسَانِهِ

So written to distinguish it from ذَكَرَ, in the first sense explained above.

I mentioned, or told, or related, to such a one the story of such and such things—ذَكَرْتُ لِفُلَانٍ حَدِيثَ كَذَاوَكَذَا
he mentioned, or spoke of, a man as having an attribute that was not in him—ذَكَرَ ٱمْرَأُ بِمَا لَيْسَ فِيهِ

Given under the word مَنْ in El-Jámi' es-Sagheer.

1.2.1figurative · مجاز — inferredhe magnified God; he celebrated, lauded, or praised Him; he asserted His unity—ذَكَرَهُ

Saying سُبْحَانَ ٱللّٰهِ and الحَمْدُ لِلّٰهِ and اَللّٰهُ أَكْبَرُ, or لَاإِلَاهَ إِلَّاٱللّٰهُ, or هُوَٱللّٰهُ, or the like.

1.2.2figurative · مجاز — inferredhe spoke well of him, he praised or commended him—ذَكَرَهُ بِالجَمِيلِ

Said of a man: he mentioned him with approval, he eulogized him. Also expressed as بِخَيْرٍ. See ذِكْرٌ below.

1.2.3figurative · مجاز — inferredhe spoke evil of him, he mentioned him with evil words—ذَكَرَهُ بِالقَبِيحِ

The verb is used in the same way in the Qur'ān 21:37 and 21:61.

'Antarah says: [Do not mention reproachfully my horse, and what I have given him for food, for if you do, your skin will be like the skin of one with the scab]

shāhid
لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُفَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ

. But AHeyth rejects this meaning of the verb, and explains 'Antarah's words as: Do not be fond of mentioning my horse, and my preferring him before the family.

Also the opposite meaning, expressed too as بِشَرٍّ: he mentioned his vices, or faults; he 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 simply said of him what would grieve him. It is a phrase with a word left out, in this sense and in the opposite one, since what is meant is known.

if you mention me with evil words, you will certainly regret it—لَئِنْ ذَكَرْتَنِى لَتَنْدَمَنَّ
Qur’ān 21:36 approximate — somewhere between 21:33 and 21:73 Lane cites “Kur xxi. 37”
Qur’ān 21:36 the verse Lane’s citation points to, and it uses this root
وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ وَهُم بِذِكْرِ ٱلرَّحْمَـٰنِ هُمْ كَـٰفِرُونَ

When the Unbelievers see thee, they treat thee not except with ridicule. "Is this," (they say), "the one who talks of your gods?" and they blaspheme at the mention of (Allah) Most Gracious!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2.4he demanded such a one in marriage; or he set about demanding her in marriage—ذَكَرَ فُلَانَةَ

expressly said to be with kesr — so in the CK, and this seems the right reading — or ذَكْرٌ, with fet-h, so in a MS copy of the K and in the TA. It is as though mentioning a woman implied a desire to demand her in marriage. It occurs in one of these two senses in a tradition.

1.3he struck him on his penis—ذَكَرَهُ

with fet-h.

Qur’ānic occurrences Form 1 5 shown of 79
20:34
وَنَذْكُرَكَ كَثِيرًا

"And remember Thee without stint:

37:13
وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ

And, when they are admonished, pay no heed,-

74:55
فَمَن شَآءَ ذَكَرَهُۥ

Let any who will, keep it in remembrance!

80:12
فَمَن شَآءَ ذَكَرَهُۥ

Therefore let whoso will, keep it in remembrance.

87:15
وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ

And glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.

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
, [aor. ذَكُرَ ,] 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.] You say, 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 ادّكر بَعْدَ أَمَهٍ , 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 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:) 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, استذكر بِدِرَاسَتِهِ He sought to remember by his studying of a book. (A.) 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.,] 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 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.) One says, مَا ٱسْمُكَ 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, [ 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. ذَكُرَ , (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 ٱمْرَأُ 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 ) 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; 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, 1 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.) لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُ | فَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ 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.) ذَكَرَهُ , inf. n. ذَكْرٌ , with fet-h, He struck him upon his penis. (K.)
Form 2ذكّرهُ إِيَّاهُ6 senses · 2 main
maṣdarتَذْكِرَةٌ ذِكْرَى تَذْكِيرٌ تَذْكِيرُ

Core sense — he reminded him of it; he exhorted, admonished; he made a word masculinegenerated

2.1he reminded him of him, or of it; he made him remember—ذكّرهُ بِهِ

As in the Qur'ān 14:5.; and ذِكْرَى, which stands as a maṣdar and is imperfectly declinable.

he reminded him of him, or of it—اذكرهُ ايّاهُ
Qur’ān 14:4 approximate — somewhere between 14:1 and 14:9 Lane cites “Kur xiv. 5”
2.1.1he exhorted, he admonished, he urged to obedience—ذكّر

He gave good advice and reminded of how things turn out; he reminded of what might soften the heart, by mentioning rewards and punishments. The verb is used this way in the Qur'ān 88:21.

and also تَذْكِرَةٌ, as in the Qur'ān 20:2.

Qur’ān 20:1 approximate — somewhere between 20:1 and 20:61 Lane cites “Kur xx. 2”
Lane cites “Kur lxxxviii. 21” — Flügel numbering, not yet mapped
2.2he made it (a word) masculine—ذكّرهُ

. The opposite of أَنَّثَهُ.

2.2.1figurative · مجاز — inferredthat one of them may put the other in the legal category of a male—فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى

In the Qur'ān 2:282, according to some; meaning that both of them together shall be as one man. Others say it means: one of them may remind the other.

2.2.2figurative · مجازthe Qur'ān is eminently excellent, so hold it and know it and describe it as such—القُرْآنُ ذَكَرٌ فَذَكِّرُوهُ

Said in a tradition; the word rendered 'eminently excellent' is literally 'masculine'. In the CK, ذِكْرٌ is put for ذَكَرٌ.

2.2.3he put an edge of steel to it, namely a sword, or the head of an axe and the like—ذكّرهُ

. See ذُكْرَةٌ.

Qur’ānic occurrences Form 2 5 shown of 18
37:13
وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ

And, when they are admonished, pay no heed,-

51:55
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ

But teach (thy Message) for teaching benefits the Believers.

52:29
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ

Therefore proclaim thou the praises (of thy Lord): for by the Grace of thy Lord, thou art no (vulgar) soothsayer, nor art thou one possessed.

87:9
فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ

Therefore give admonition in case the admonition profits (the hearer).

88:21
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ

Therefore do thou give admonition, for thou art one to admonish.

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, 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 اذكرهُ ايّاهُ ; (S, Msb, K;) He reminded him of, or caused him to remember, him, or it. (S, Msb, K.) 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.) Also ذكّرهُ , inf. n. تَذْكِيرُ , He made it (a word) masculine; contr. of أَنَّثَهُ . (S, * Msb, K. *) In the Kur [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 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 .]) [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 .]
Form 3ذاكرهُ2 senses · 1 main
maṣdarمُذَاكَرَةٌ

Core sense — he called a thing to mind with him; he conferred with himgenerated

3.1he called to mind with him a story, a discourse, or a thing—مُذَاكَرَةٌ
3.1.1

And from this: he conferred with him.

Show Lane's original text
, (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.]
Form 4أَذْكَرَ2 senses

Core sense — he begat a male; she brought forth a male childgenerated

4.1

See form 2.

4.2figurative · مجاز — inferredhe begat a male—اذكر

Said of a man or of another.

she brought forth a male, or males—اذكرت

Said of a woman or of another female.

may she have an easy birth, and may she bring forth a male child—أَيْسَرَتْ وَأَذْكَرَتْ

In a prayer for a woman in labour.

she brought him forth a male, and hardy—اذكرت بِهِ

Or: a male, and sharp and cunning.

Show Lane's original text
see 2. 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 She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.)
Form 5تَذَكَّرَ2 senses · 1 main

Core sense — he remembered it, he called it to mind; it became masculinegenerated

5.1

See form 1, in five places, in the first and second sentences.

5.1.1

Said of a word: it was, became, or was made, of the masculine gender; the opposite of تأنّث.

Qur’ānic occurrences Form 5 2 shown of 50
37:155
أَفَلَا تَذَكَّرُونَ

Will ye not then receive admonition?

87:10
سَيَذَّكَّرُ مَن يَخْشَىٰ

The admonition will be received by those who fear (Allah):

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
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 .]
Form 6تذاكروا2 senses · 1 main

Core sense — they called a thing to mind one with another; they conferred togethergenerated

6.1

They called a story, a discourse, or a thing to mind one with another.

6.1.1

And from this: they conferred together.

Show Lane's original text
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.]
Form 8اِدَّكَرَ1 sense

Core sense — he remembered it, he called it to mindgenerated

8.1

This and اِذْدَكَرَ: see form 1, in three places, in the first and second sentences.

Qur’ānic occurrences Form 8
12:45
وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ

But the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said: "I will tell you the truth of its interpretation: send ye me (therefore)."

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
and اِذْدَكَرَ : see 1, in three places, in the first and second sentences.
Form 10إِسْتَذْكَرَ1 sense

Core sense — he sought to remember; he studied a thing to keep it in memorygenerated

10.1

See form 1, in six places, in the first and third sentences.

Show Lane's original text
see 1, in six places, in the first and third sentences.

Derived nouns 27

Nounذَكْرٌ2 senses

Core sense — remembrance; the mention of a thinggenerated

1

See ذِكْرٌ.

2

And ذَكِيرٌ.

Show Lane's original text
: see ذِكْرٌ : and ذَكِيرٌ .
Nounذُكْرٌ2 senses

Core sense — remembrance; a cutting, or sharp, swordgenerated

1

See ذِكْرٌ, in six places.

2figurative · مجازa cutting, or sharp, sword—سَيْفٌ ذُو ذُكْرٍ

Or ذُكُرٍ, with أَذْكِرَةٍ as the plural. See ذُكْرَةٌ.

Show Lane's original text
: see ذِكْرٌ , in six places. سَيْفٌ ذُو ذُكْرٍ , or ذُكُرٍ , (as in different copies of the S,) and أَذْكِرَةٍ , [which is the pl.,] (A,) A cutting, or sharp, sword. (S, A.) [See ذُكْرَةٌ .]
Nounذِكْرٌ14 senses · 3 main

Core sense — remembrance; the mention of a thing; fame, eminence, honourgenerated

1remembrance; the presence of a thing in the mind—ذُكْرٌ

Both forms are given by Yoo, A'Obeyd and Yaakoob; or the second only in the first of the senses explained here, and it alone is mentioned in this sense in the Fs, and El-Ahmar says it belongs to the dialect of Kureysh. The Msb calls both simple nouns, though many hold them to be maṣdars.

One of the commentators on the Fs gives ذَكْرٌ too, but this is strange; also ذِكْرَةٌ and ذُكْرَةٌ and ذِكْرَى, and further دِكْرٌ and دُكْرٌ, which ISd mentions as of the dialect of Rabee'ah, though he holds them to be of weak authority.

Er-Rāghib: remembrance, the presence of a thing in the mind.

It is also called ذِكْرٌ بِالقَلْبِ, to distinguish it from ذِكْرٌ in another sense, explained below.

The plural of ذِكْرَةٌ is ذِكَرٌ, which is also said to be the plural of ذِكْرَى.

put him, or it, in your remembrance—اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ
put him, or it, in your remembrance—ذِكْرٍ
I will not forget him, or it—عَلَى ذُكْرٍ أَجْعَلَهُ مِنِّى
I will not forget him, or it—ذِكْرٍ
he, or it, did not cease to be in my remembrance; I did not forget him, or it—مَا زَالَ مِنِّى عَلَى ذُكْرٍ

Or only the first of these two is used.

he, or it, did not cease to be in my remembrance—ذِكْرٍ
you are in my mind—أَنْتَ مِنِّى عَلَى ذُكْرٍ

According to ISd and Lb.

1.1the remembrance of God is better for a man than a man's remembrance of a man—وَلَذِكْرُ ٱللّٰهِ أَكْبَرُ

In the Qur'ān 29:44. The words also admit the meaning: the remembrance of God is better, as more effective in forbidding evil conduct, than prayer.

1.2memory; a quality of the mind by which a man is able to remember what he cares to know—ذِكْرٌ

Er-Rāghib: it is like حِفُظٌ, except that that word is used of preserving a thing in the mind, while this one is used of calling it to mind.

2the mention, telling, relating, or saying, of a thing—ذِكْرٌ

Er-Rāghib gives this form; also ذُكْرٌ, though Fr allows only the first; and ذِكْرَى.

Some say it is the opposite of صَمْتٌ. It is also called ذِكْرٌ بِاللِّسَانِ, to distinguish it from ذِكْرٌ in the sense explained first above.

2.1figurative · مجاز — inferredthe praise and glorification of God—ذِكْرٌ

Also a reading, or reciting, of the Qur'ān; a thanking of God; obedience to God; and, according to Abu-l-'Abbás, prayer to God, supplication.

Declaring Him free from every impurity or imperfection, or from anything that detracts from His glory; or the saying سُبْحَانَ ٱللّٰهِ and الحَمْدُ لِلّٰهِ and أَللّٰهُ أَكْبَرُ and لَا إِلَاهَ إِلَّا ٱللّٰهُ, and uttering all the forms of His praise.

2.2figurative · مجاز

Also praise, eulogy, or good speech, of another.

2.3figurative · مجاز

And, according to some, dispraise, or evil speech. See form 1.

2.4figurative · مجاز — inferred

Also a thing that is current on the tongue.

2.5figurative · مجازhe has fame among the people—لَهُ ذِكْرٌ فِى النَّاسِ

Fame; renown; report; reputation; whether good or evil; also ذُكْرَةٌ.

In this saying it also carries the meaning that follows next.

2.6figurative · مجازand We have raised for you your eminence, or your nobility, or your honour—وَرَفَعْنَا لَكَ ذِكْرَكَ

In the Qur'ān 94:4. Some say it means: when I am mentioned, you are mentioned with Me.

and it is certainly an honour to you and to your people—وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ

In the Qur'ān 43:43; 'it' being the Qur'ān.

by the Qur'ān possessed of eminence—وَ القُرْآنِ ذِى الذِّكْرِ

In the Qur'ān 38:1.

on this sense Eminence; nobility; honour.

2.7figurative · مجاز — inferred

Also a book containing an exposition of religion and an institution of religious laws; any book of the prophets; and especially the Qur'ān; and the تَوْرَاةٌ [or Book of the Law revealed to Moses], according to Aboo-Hureyreh, under the word زبر; and that law which is recorded in heaven, according to Sa'eed Ibn-Jubeyr.

2.8figurative · مجاز — inferred

An exhortation; an admonition, or a warning.

Lane cites “Bd in xxxviii. 1” — a commentary, not the verse; no modern number is given
2.9figurative · مجازa written obligation—ذِكْرُ حَقٍّ

Synonymous with صَكٌّ; plural ذُكُورُ حَقٍّ or ذُكُورُ حُقُوقٍ.

I have a written obligation to insure this thing—لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ
3

See also the following entry, in its latter half.

Qur’ānic occurrences ذِكْر 5 shown of 71
37:3
فَٱلتَّـٰلِيَـٰتِ ذِكْرًا

And thus proclaim the Message (of Allah)!

38:87
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ

"This is no less than a Message to (all) the Worlds.

77:5
فَٱلْمُلْقِيَـٰتِ ذِكْرًا

Then spread abroad a Message,

81:27
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ

Verily this is no less than a Message to (all) the Worlds:

94:4
وَرَفَعْنَا لَكَ ذِكْرَكَ

And raised high the esteem (in which) thou (art held)?

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
(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 عَلَى ذُكْرٍ أَجْعَلَهُ مِنِّى , 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.) The words in the Kur [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, 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.) 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 Kur-án: a thanking [God]: obedience [to God]: (Abu-l- 'Abbás:) prayer to God; (K;) supplication. (Abu-l-'Abbás, K.) Also Praise, or eulogy, or good speech, of another. (S, * K, * TA.) [And, accord. to some, Dispraise, or evil speech. See 1.] Also A thing that is current upon the tongue. (K.) 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 He has fame among the people: in which it has also the signification next following. (A.) Eminence; nobility; honour. (S, A, Msb, K.) So in the Kur [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 Kur [xliii. 43], وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ 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 By the Kur-án possessed of eminence, &c. (S) Also 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.) An exhortation; an admonition, or a warning. (Bd in xxxviii. 1.) ذِكْرُ حَقٍّ A written obligation; syn. صَكٌّ : (A, K:) 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.
Nounذَكَرٌ13 senses · 1 main

Core sense — male, masculine; the penis; strong, courageousgenerated

1how many are the males of your children?—كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ

Probably originally meaning '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, and so on; and hence the first, and perhaps most of the other, meanings that follow.

Male; masculine; of the male, or masculine, sex or gender; the opposite of أُنْثَى.

The corresponding word in Hebrew has been supposed to have this meaning because a male is much mentioned, or talked of; and it is well known that the Arabs make comparatively little account of a female.

Plural ذُكُورٌ and ذُكُورَةٌ and ذِكَارٌ and ذِكَارَةٌ and ذُكْرَانٌ and ذِكَرَةٌ. In one copy of the S the last is written ذِكْرَةٌ, which, if correct, is a plural of paucity; 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 an ism jamʿ. The plural form with و and ن is not allowable.

Also الذِّكْرَةُ, or الذُّكْرَةُ with damm.

1.1he cut off his penis—قَطَعَ مَذَاكِيرَهُ

The male organ of generation; the penis; synonymous with عَوْفٌ, said of a man; or the فَرْج of an animal — an ambiguous term, but clearly used here in the sense just given.

Plural ذُكُورٌ or ذِكَرَةٌ, like عِنَبَةٌ or ذِكَارَةٌ, and مَذَاكِيرُ; the last is against analogy, as though used to distinguish this meaning from the one immediately before it; or it is of the same class as مَحَاسِنُ [with respect to حُسْنٌ] and مَلَامِحُ [with respect to لَمْحَةٌ].

Akh says it is a plural with no proper singular, like عَبَابِيدُ and أَبَابِيلُ. According to the T it has no singular; or, if it has one, it is مُذْكِرٌ, like مُقْدِمٌ, whose plural is مَقَادِيمُ, and it means the parts next to the penis; or it means the penis with what is around it, that is, the genitals, and is like مَفَارِقُ in the phrase شَابَتْ مَفَارِقُ رَأْسِهِ.

1.2figurative · مجازnone will do it but such men as are strong—لَا يَفْعَلُهُ إِلَّا ذُكُورَةُ الرِّجَالِ

Applied to a man: strong; courageous; sharp and ardent; vigorous and effective in affairs; also stubborn, and disdainful. Or masculine in the sense of perfect, as أُنْثَى is applied to a woman.

The meanings 'strong, courageous, and stubborn', and the meanings the same word has when applied to rain and to a saying, are assigned in the K to ذِكْرٌ; but SM says he does not know how this can be, since in the other lexicons they are assigned to ذَكَرٌ.

1.3figurative · مجاز

Applied to iron: of the toughest and best quality, and strongest; the opposite of أَنِيثٌ [iron converted into steel]; also ذَكِيرٌ. See also ذُكْرَةٌ.

1.4figurative · مجاز

Applied to a sword: having مَآء [that is, diversified wavy marks, streaks, or grain]; also مُذَّكَّرٌ; or one whose edge is of steel and whose مَتْن [the middle of the broad side] is of soft iron, of which swords people say that they are of the making of the Jinn, or Genii. Or مُذَكَّرُ means having a sharp iron blade or edge. The plural of the first is ذُكُورٌ.

1.5figurative · مجازherbs, or leguminous plants, that are hard and thick—ذُكُورُ البُقُولِ

Given under عُشْبٌ. Or such as are thick and inclining to bitterness, while أَحْرَارُهَا means such as are slender and sweet; or it means such as are thick and rough.

1.6figurative · مجازperfume proper for men, and not for women—ذُكُورَةُ الطِّيبِ

Also ذُكُورُهُ and ذِكَارَتُهُ.

That is, perfume that leaves no stain and that disperses, such as musk, aloes-wood, camphire, غَالِيَة and ذَرِيرَة. For the opposite, see طِيبٌ مُؤَنَّثٌ in the article انث.

1.7figurative · مجازeminently excellent—ذَكَرٌ

Applied to the Qur'ān. See form 2.

1.8figurative · مجاز

Applied to a saying: strong and firm; and in the same way to poetry.

1.9figurative · مجاز

The Arabs disliked a she-camel's bringing forth a male, and so they applied the term ذَكَرٌ figuratively to anything disliked.

1.10figurative · مجازrains bringing intense cold and torrents fell upon the earth—أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ

Applied to rain: violent; falling in large drops.

1.11figurative · مجاز

Applied to a day: severe; distressing; hard to bear. See also مُذَكَّرٌ.

1.12

IDrd says: I think the name الذكر — so in the TA, without vowel signs, apparently الذَّكَرُ — is applied by some of the Arabs to السِّمَاكُ الرَّامِحُ [the star Arcturus].

Qur’ānic occurrences ذَكَر 5 shown of 18
26:165
أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَـٰلَمِينَ

"Of all the creatures in the world, will ye approach males,

53:21
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ

What! for you the male sex, and for Him, the female?

53:45
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ

That He did create in pairs,- male and female,

75:39
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ

And of him He made two sexes, male and female.

92:3
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ

By (the mystery of) the creation of male and female;-

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
[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.) 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.) Applied to a man, (A, K,) 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 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 [None will do it but such as are strong, &c., of men]. (A.) Applied to iron, 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 .] Applied to a sword, 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.) ذُكُورُ البُقُولِ 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.) ذُكُورَةُ الطِّيبِ , (K,) and ذُكُورُهُ , and ذِكَارَتُهُ , (TA,) 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 .] ذَكَرٌ applied to the Kur-án signifies Eminently excellent. (K.) 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, K;) falling in large drops. (K.) 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.)
Nounذَكُرٌ1 sense

Core sense — male, masculine; strong, courageousgenerated

1

See ذَكِيرٌ.

Show Lane's original text
: see ذَكِيرٌ .
Nounذَكِرٌ1 sense

Core sense — male, masculine; strong, courageousgenerated

1

See ذَكِيرٌ.

Show Lane's original text
: see ذَكِيرٌ .
Nounسَيْفٌ ذُو ذُكُرٍ1 sense

Core sense — a sharp, cutting swordgenerated

1

See ذُكْرٌ.

Show Lane's original text
: see ذُكْرٌ .
Nounذَكْرَةٌ1 sense

Core sense — remembrance, a calling to mindgenerated

1

See مُذَكَّرٌ.

Show Lane's original text
: see مُذَكَّرٌ .
Nounذُكْرَةٌ4 senses · 3 main

Core sense — a piece of steel added to a blade; the sharpness of a swordgenerated

1

See ذِكْرٌ, in two places.

2

And ذَكَرٌ, in two places.

3figurative · مجاز

Also a piece of steel that is added [to the edge of a sword and] to the head of an axe and the like.

3.1figurative · مجازthe sharpness of the sword went—ذَهَبَتْ ذُكْرَةُ السَّيْفِ

And the sharpness of a sword — see also ذُكْرٌ — and of a man.

the sharpness of the man went—ذُكْرَةُ الرَّجُلِ
Show Lane's original text
: 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. (K, * TA.) And Sharpness of a sword: [see also ذُكْرٌ :] and of a man. (S, A, K.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ , and ذُكْرَةُ الرَّجُلِ , The sharpness of the sword, and the sharpness of the man, went. (S, A.)
Nounذِكْرَةٌ2 senses

Core sense — remembrance, a calling to mindgenerated

1

See ذِكْرٌ, in two places.

2

And ذَكَرٌ, in two places.

Show Lane's original text
: see ذِكْرٌ , in two places: and ذَكَرٌ , in two places.
Nounذَكَرَةٌ1 sense

Core sense — male, masculine; strong, courageousgenerated

1

See مُذَكَّرٌ.

Show Lane's original text
: see مُذَكَّرٌ .
Nounذَكِرَةٌ1 sense

Core sense — male, masculine; strong, courageousgenerated

1

See مُذَكَّرٌ.

Show Lane's original text
: see مُذَكَّرٌ .
Nounذِكْرَى6 senses · 1 main

Core sense — remembrance; a reminding, an admonition; repentancegenerated

1

See ذِكْرٌ, in three places.

1.1then how, that is, of what use, will their remembrance and their receiving of exhortation be to them when it comes to them?—فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ

Remembrance together with the receiving of exhortation; so in the Qur'ān 47:20, where 'it' is the hour of the resurrection.

Or: how will it be with them when the hour comes to them with their remembrance and their receiving of exhortation? That is, this will not profit them.

1.2and how shall he have repentance?—وَأَنَّى لَهُ الذِّكْرَى

Repentance; so in the Qur'ān 89:24.

1.3

A reminding, or causing to remember; so in the Qur'ān 8:1, 11:121 and 51:55. See form 2.

Qur’ān 8:1 approximate — somewhere between 8:1 and 8:48 Lane cites “Kur viii. 1”
1.4

An admonition; so in the Qur'ān 38:42 and 40:56.

Qur’ān 38:43 approximate — somewhere between 38:32 and 38:46 Lane cites “Kur xxxviii. 42”
Qur’ān 38:43 the verse Lane’s citation points to, and it uses this root
وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَـٰبِ

And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.5their being reminded of the latter abode, and being made not to desire worldly things—ذِكْرَى الدَّارِ

A being reminded, or caused to remember; so in the Qur'ān 38:46. Or it may mean: their remembering the latter abode much.

Show Lane's original text
: see ذِكْرٌ , in three places. 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.) Repentance: so in the Kur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى , i. e. And how shall he have repentance? (K, TA.) A reminding, or causing to remember: so in the Kur viii. 1, and xi. 121, (K,) and li. 55. (Fr.) See 2. An admonition: so in the Kur xxxviii. 42, and xl. 56. (K.) 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.)
Nounذَكِيرٌ3 senses · 2 main

Core sense — a man possessing an excellent memory; a man of fame, or renowngenerated

1

A man possessing an excellent memory.

1.1figurative · مجاز

Also this word, and ذَكْرٌ, according to a MS copy of the K and, as the TA says, to the method of the author of the K; or ذَكِرٌ and ذَكُرٌ and ذِكِّيرٌ.

A man possessing ذِكْر, that is, fame or renown; or glory, or boastfulness.

2

See also ذَكَرٌ, in the latter half of that entry.

Show Lane's original text
A man possessing an excellent memory. (S.) 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,) A man possessing ذِكْر , (K,) i. e., fame, or renown: or glory, or boastfulness. (TA.) See also ذَكَرٌ , in the latter half of the paragraph.
Nounذِكِّيرٌ1 sense

Core sense — a man possessing fame, or renowngenerated

1

See the entry just before this one.

Show Lane's original text
: see the next preceding paragraph.
Nounذُكَّارَةٌ1 sense

Core sense — the males of palm-treesgenerated

1

The males of palm-trees.

Show Lane's original text
The males of palm-trees. (K.)
Nounذَاكِرٌ2 senses · 1 main

Core sense — one who remembers, one who mentionsgenerated

1

Ism fāʿil of form 1.

1.1

مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا آثِرًا: see the article اثر.

Qur’ānic occurrences ذَّٰكِرَٰت
11:114
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ

And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord):

33:35
إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَـٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ وَٱلْقَـٰنِتِينَ وَٱلْقَـٰنِتَـٰتِ وَٱلصَّـٰدِقِينَ وَٱلصَّـٰدِقَـٰتِ وَٱلصَّـٰبِرِينَ وَٱلصَّـٰبِرَٰتِ وَٱلْخَـٰشِعِينَ وَٱلْخَـٰشِعَـٰتِ وَٱلْمُتَصَدِّقِينَ وَٱلْمُتَصَدِّقَـٰتِ وَٱلصَّـٰٓئِمِينَ وَٱلصَّـٰٓئِمَـٰتِ وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرًا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward.

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
[act. part. n. of 1]. مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا آثِرًا : see art. اثر .
Nounأَذْكَرُ1 sense

Core sense — more, or most, sharp, acute and ardent, effective in affairsgenerated

1figurative · مجازit is more, or most, effective—إِنَّهُ أَذْكَرُ

More, and most, sharp, keen and ardent, vigorous and effective in affairs.

Mohammad used to go round to his wives in one night, performing the ablution called غُسْل for his visit to each of them; and when he was asked why he did so, he gave this answer. Synonymous with أَحَدُّ.

by God, women have not brought forth anyone keener and more ardent and more vigorous and effective in affairs than you—وَٱللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ

Said to Ibn-Ez-Zubeyr when he was laid low.

Show Lane's original text
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 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, 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.)
Nounتَذْكِرَةٌ4 senses · 1 main

Core sense — a memorandum, a thing by which something is called to mindgenerated

1

A maṣdar of form 2.

1.1

And from this: a thing by means of which something that one wants, or desires to remember, is called to mind; a memorandum.

1.2

A biographical memoir.

1.3

And, in the present day, any official note, such as a passport, a permit, and the like.

Qur’ānic occurrences تَذْكِرَة 4 shown of 9
20:3
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ

But only as an admonition to those who fear (Allah),-

69:48
وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ

But verily this is a Message for the Allah-fearing.

74:54
كَلَّآ إِنَّهُۥ تَذْكِرَةٌ

Nay, this surely is an admonition:

80:11
كَلَّآ إِنَّهَا تَذْكِرَةٌ

By no means (should it be so)! For it is indeed a Message of instruction:

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
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. (S, K, TA.) [A biographical memoir. And, in the present day, Any official note; such as a passport; a permit; and the like.]
Nounمَذْكَرٌ1 sense

Core sense — a place of remembrancegenerated

1

A place of remembrance; plural مَذَاكِرُ. From this, المَذَاكِرُ in a tradition, apparently meaning the black corner or stone [of the Kaabeh].

Show Lane's original text
A place of remembrance: pl. مَذَاكِرُ : whence المَذَاكِرُ in a trad., app. meaning The black corner or stone [of the Kaabeh]. (TA.)
Nounمُذْكَرٌ1 sense

Core sense — made masculine, treated as masculinegenerated

1

See its feminine, formed with ة, under مُذَكَّرٌ.

Show Lane's original text
: see its fem., with ة , voce مُذَكَّرٌ .
Nounمُذْكِرٌ5 senses · 1 main

Core sense — a female bringing forth a male; land producing coarse herbsgenerated

1

A woman, or other female (see form 4), bringing forth a male; or a woman who brings forth male children.

1.1figurative · مجاز

And a desert that produces herbs, or leguminous plants, of the kind called ذُكُور.

1.2figurative · مجاز

And a road that is feared.

1.3

See also مَذَكَّرٌ, in two places.

1.4

And see ذَكَرٌ, in the former half of that entry.

Show Lane's original text
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 .) And A desert that produces herbs, or leguminous plants, of the kind called ذُكُور . (As. [See ذَكَرٌ : and see also مِذْكَارٌ .]) And A road that is feared. (A, K.) See also مَذَكَّرٌ , in two places. And see ذَكَرٌ , in the former half of the paragraph.
Nounمُذَكَّرٌ6 senses · 2 main

Core sense — made masculine; resembling a male; severe, distressinggenerated

1

A masculine word; a word made masculine.

1.1a she-camel resembling a he-camel in make and in disposition—مُذَكَّرَةٌ

And this word, or مُذْكَرَةٌ, a woman who makes herself like a male; also ذَكَرَةٌ, or ذَكِرَةٌ (so in another copy of the K, and in the TA), or ذَكْرَةٌ and مُتَذَكِّرَةٌ.

1.2a she-camel having a large head, like that of a he-camel—مُذَكَّرَةُ الثُّنْيَا

Because her head is one of the parts excepted, in the game of chance called المَيْسِر, for the man who has sold her, so that those parts are termed الثُّنْيَا; or because she resembles the male in the largeness of the head and legs.

1.3figurative · مجازa day that is severe, distressing, or hard to bear—يَوْمٌ مُذَكَّرٌ

Also مُذْكِرٌ; or a day in which a severe fight, or slaughter, has taken place. See also ذَكَرٌ, last sentence but one.

1.4figurative · مجازa severe calamity or misfortune—دَاهِيَةٌ مُذَكَّرَةٌ

Also مُذْكِرٌ, without ة, because it comes from this adjective applied to a she-camel in the sense of 'bringing forth a male', her doing so being disliked, as mentioned under ذَكَرٌ. Or the latter means a calamity that none can withstand but strong, courageous, stubborn men.

2

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

Show Lane's original text
[A masculine word; a word made mas- culine]. 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.) 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 .) And يَوْمٌ مُذَكَّرٌ 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.] And دَاهِيَةٌ مُذَكَّرَةٌ 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.) See also ذَكَرٌ , in two places, in the latter half of the paragraph.
Nounمِذْكَارٌ3 senses · 1 main

Core sense — a female that usually brings forth males; land producing coarse herbsgenerated

1

A woman, or other female, that usually brings forth males. And a man who usually begets male children.

1.1figurative · مجاز

Also land that produces herbs, or leguminous plants, of the kind called ذُكُور; or land that produces nothing; but the first meaning is the more common.

1.2figurative · مجازa terrible desert, crossed only by strong, courageous, stubborn men—فَلَاةٌ مِذْكَارٌ
Show Lane's original text
A woman [or other female] that usually brings forth males. (S, K.) 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; (As, A, K;) that is not traversed but by strong, courageous, stubborn men. (As, K.)
Nounمَذْكُورٌ3 senses · 1 main

Core sense — mentioned, spoken of; praisedgenerated

1

Ism mafʿūl of form 1.

1.1figurative · مجاز — inferred

A man praised, or spoken of well.

1.2when he was not a thing existing by itself, though existing in the knowledge of God—لَمْ يَكُنْ شَيْئًا مَذْكُورًا

In the Qur'ān 76:1, according to some.

Qur’ānic occurrences مَّذْكُور
76:1
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ هَلْ أَتَىٰ عَلَى ٱلْإِنسَـٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned?

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
[pass. part. n. of 1]. A man praised, or spoken of well. (TA.) 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.)
Nounمَذَاكِيرُ1 sense

Core sense — the penis, or the genitalsgenerated

1

Said to be an irregular plural of ذَكَرٌ in a sense pointed out above; see that word.

Show Lane's original text
said to be an anomalous pl. of ذَكَرٌ in a sense pointed out above: see the latter word. (S, Msb, K. *)
Nounمُتَذَكّرَةٌ1 sense

Core sense — a woman who makes herself like a malegenerated

1

See مُذَكَّرٌ.

Show Lane's original text
: see مُذَكَّرٌ .