حق

[the latter irregular]; maṣdar حَقَّةٌ, حَقٌّ, and حُقُوقٌ.

The same as صَارَ حَقًّا: that is, taking the primary meaning of حَقٌّ, explained below — Er-Rāghib: it was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to what the case demands.

It was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, or real; established, or confirmed, as a truth or fact; and necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due. Synonymous with وَجَبَ and ثَبَتَ.

IDrd, in the Jm: it was, or became, a plain and undoubted fact or event; it happened, surely, without doubt or uncertainty.

In the Qur'ān 36:6. The saying, “I will assuredly fill Hell with genies and men together” (Qur'ān 11:120 and 32:13), or the sentence of punishment, has become necessitated — as suitable to the requirements of justice — to take effect upon the greater number of them; synonymous with وَجَبَ and ثَبَتَ.

This meaning, namely ثَبَتَ, is the sense of the verb in this phrase; that is, it was, or is, necessary or right that the sentence should take effect upon you.

According to Sh, the Arabs said حَقَّ عَلَىَّ أَنْ أَفْعَلَ ذٰلِكَ and حُقَّ; but according to Fr, when you say حَقَّ you say عَلَيْكَ, and when you say حُقَّ you say لَكَ.

Or the first means: it was, or is, rendered حّقّ — suitable to the requirements of wisdom or justice — for you, or necessary for you, or right for you, to do this.

Both mean the same; that is, each has one, or the other, or both, of the two senses that follow.

And the other, حُقِقْتَ بِأَنْ تَفْعَلَ, means: you were, or are, rendered حَقِيق — adapted, apt, suited, fitted, proper, competent, or worthy — to do this.

In the same way حُقَّتْ is used in the Qur'ān 84:2 and 84:5; or حُقِقْتَ بِأَنْ تَفْعَلَ may mean: you were, or are, known by the evidence of your circumstances to be حَقِيق, and the like.

مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ means practically the same as مَا حُقَّ لَكَ: in this case, it was not right for you to do it.

But they did not say حَقَقْتَ أَنْ تَفْعَلَ.

maṣdar حِقَّةٌ and حِقٌّ. According to ISd it should rather be حَقَاقَةٌ and حُقُوقَةٌ, because حِقَّةٌ is used as an adjective, and in such a case the maṣdar should by rule differ from the adjective.

. So called because, they say, he is then fit to be laden.

Aboo-Mālik. Or she became a حِقَّة (Ibn-ʿAbbād), like حَقَّتْ.

Also حِقَّةٌ and بَيِّنَةُ الحِقَّةِ.

A phrase to which hardly any parallel is known, or to which there is no parallel except أَسَدٌ بَيِّنُ الأَسَدِ: a lion bearing evidence of being like a lion in boldness.

.

He rendered it suitable to the requirements of wisdom, justice, rightness, truth, or reality or fact, or to what the case demands (see the first sense of this article); or necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due; or just, proper, or right. Synonymous with أَوْجَبَهُ, from which comes حُقَّ لَكَ أَنْ تَفْعَلَ ذَا, explained above.

Also حقّقهُ and احقّهُ, which last some explain by صَيَّرَهُ حَقًّا, or by صيّره حقًّا لَا شَكَّ فِيهِ: he made it true, so that there was no doubt about it; and so also حَقَّهُ.

حَقَّهُ also means: he established it so that it became true and undoubted in his view.

Or حَقَّهُ means, or also means: he made himself sure, or certain, of it; he ascertained it — and so تحقّقه (A ʿObeyd) and احقّهُ; or he declared it, or held it, to be established as a necessary truth or fact, and so also احقّهُ; and حقّقهُ has a like but stronger sense.

Or احقّهُ means: he established it as true; or he judged, or decided, it to be so — the opposite of أَبْطَلَهُ; for an example, from the Qur'ān 8, see أَبْطَلَ.

حقّقهُ, maṣdar تَحْقِيقٌ, means صَدَّقَهُ: he verified it, or proved it to be true; or he found it to be true. Also حَقَّهُ; both of these senses occur very often.

According to IDrd, حقّقهُ also means صَدَّقَ قَائِلَهُ: he proved, or found, or declared the sayer of it to be truthful.

حقّق is also said to mean: he said, “This thing is the truth” — like صَدَّقَ.

synonymous with أَوْجَبْتُهُ. Also أَحْقَقْتُهُ.

Synonymous with أُثْبِتَ.

Or حِذْرَهُ, with muḍāriʿ and maṣdar as above; also أَحْقَقْتُ حذره; or, according to Az, only the latter is right.

Also حَقَّقْتُهُ, maṣdar تَحْقِيقٌ; both mean the same, that is صَدَّقْتُ. And قَوْلَهُ is used in the same way of his saying.

تَحْقِيقٌ also means the strengthening, or confirming, of a saying; making it strong, or firm.

See إِيَّا.

Written without vowel signs, so it may be this or حَقَّقْتُهُ, but most probably the first, since the quasi-passive is not تحقّقت but انحقّت. Literally: I made the knot right, or sure. (Ibn-ʿAbbād)

. In a tradition women are forbidden to do this.

Muḍāriʿ and maṣdar as above. Or on the حُقّ of his كَتِف, that is, the small hollow upon the head of his shoulder-blade; or, as some say, the head of the upper arm, in which is the وَابِلَة.

see حَقَّهُ above, in six places.

Hence تَحْقِيقُ الهَمْزَةِ: the uttering of the hamzah with its true, or proper, sound, as opposed to تَخْفِيفُهَا.

تَحْقِيقٌ also means the weaving of a garment, or piece of cloth, strongly, or firmly.

The opposite of هَزَلَ. See جد.

Maṣdar حِقَاقٌ and مُحَاقَّةٌ. He disputed, litigated, or contended with him, each of them laying claim to a right, or due; the verb is mostly used in the third person.

It is said about women, in a tradition of ʿAlee: إِذَا بَلَغْنَ نَصَّ الحِقَاقِ فَالعَصَبَةُ أَوْلَى, or الحَقَائِقِ. According to some, الحقاق here means the same as المُحَاقَّة; according to others it properly means the camels so called, and so does الحقائق, this being likewise a plural of حِقَّةٌ; or it is a plural of حَقِيقَةٌ. See نص, where this tradition is cited more fully, though somewhat differently, and fully explained.

Apparently also: he acted seriously, or in earnest, with him in an affair; see form 3 in جد, and also the last meaning of form 2 above.

. He spoke truth; he said what was true — very common in this sense, the opposite of أَبْطَلَ; or he revealed, or showed, a truth, or a right or due; or he laid claim to a right, or to a thing, and it became due to him.

See حَقَّ as an intransitive verb, in three places, where it relates to camels.

As a transitive verb: see حَقَّهُ in nine places.

Maṣdar as above.

It was, or became, or proved to be, a truth, a reality, or a fact.

تحقّقهُ: see حَقَّهُ.

This is synonymous with تَخَاصُمٌ, and اِحْتِقَاقٌ with اِخْتِصَامٌ: the disputing, litigating, or contending together; for تَخَاصَمُوا and اِخْتَصَمُوا mean the same. See خصم.

Or rather, the meaning of تحاقّ and احتقاق is the disputing together for a right, or due: each one saying, “The right is mine,” and “with me”; or each demanding his right, or due.

One does not say of a single person تحاقّ or احتقّ, just as one does not say of one only تخاصم or اختصم.

The knot became tied, or made fast, or tightened. (Ibn-ʿAbbād)

See form 6, throughout.

Or it went right, or straight, into him; or penetrated into his belly, or inside; or hit the socket, or turning-place, of his hip, which is called its حُقّ.

Or he pierced into the bellies, or insides, of some, and wounded the skin of some without piercing into them.

He demanded it as his right, or due. And hence: he had a right, or just title or claim, to it; he was, or became, entitled to it; he deserved it, or merited it. Synonymous with اِسْتَوْجَبَهُ; or the two verbs are nearly the same, the former meaning he was, or became, adapted, apt, suited, fitted, competent, or proper for it, which is the most proper meaning of the phrase صَارَ حَقِيقًا بِهِ as well as of the verb استحقّ, though this verb also has the sense first given.

When a man buys a house, and another lays claim to it and establishes just evidence of his claim, and the judge decides for him according to his evidence, this is said of him, meaning that he is to possess it in preference to the buyer.

Said of a camel such as is termed حِقّ.

He went the pace, or in the manner, so termed..

It is the most tiring to the ظَهْر, meaning the camel that is ridden, or the beast that carries one; or it is a journeying in the beginning, or first part, of the night, which is forbidden; or, as some say, tiring the beast a while and resting a while — but Az says that Lth is not correct in either of his explanations of the word; or an obstinate persisting in journeying; or an obstinate persisting in journeying until the camel one is riding perishes or breaks down; or, according to Az, the correct meaning, confirmed by what the Arabs said, is making the camel go on and urging him to what tires him and is beyond his power, until he breaks down with his rider; or, according to IAar, the tiring out of the weak beast by hard journeying.

It is related in a tradition that Muṭarrif Ibn-Esh-Shikhkheer said to his son, when he took extraordinary pains in religious exercises and went to excess in them: خَيْرُ الأُمُورِ أَوْسَاطُهَا وَ الحَسَنَةُ بَيْنَ الشَّيْئَيْنِ وَ شَرُّ السَّيْرِ — the best of affairs, or actions, or cases, are such of them as lie between two extremes; the good action is between the two things; and the worst kind of journeying is that in which the beast is made to exert himself to the very utmost. He meant: follow the middle course in religious exercises, and do not burden yourself, or you will become disgusted; for the best of works is that which is kept up, even if it is small.

The opposite of بَاطِلٌ, used both as a noun and as an adjective or ism fāʿil; or, as a maṣdar and simple noun, the opposite of بُطْلَانٌ, and as an ism fāʿil and simple adjective, the opposite of بَاطِلٌ.

Er-Rāghib: as a noun, its primary meaning is suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact; or to what the case demands — as the foot of a door is suited to its socket, for turning rightly.

In particular: the suitableness of a judgment, and of what involves a judgment — that is, of a saying, a religion, a persuasion, or the like — to reality or fact; and the suitableness of reality or fact to a judgment; the state of being just, proper, right, correct, or true; justness, rightness, correctness, or truth; reality, or fact; the state of being established, or confirmed, as a truth or fact; of being necessary, requisite, or unavoidable; of being binding, obligatory, incumbent, or due. Also existence in relation to substances, absolutely; and everlasting existence, in relation to God.

Plural حُقُوقٌ and حِقَاقٌ; it has no plural of paucity.

Er-Rāghib: as an ism fāʿil and simple adjective, it is applied to a judgment suitable to reality or fact, and to a saying, a religion, and a persuasion regarded as involving such a judgment; to that which is suitable to the requirements of wisdom, justice, or rightness, as when one says that every act of God is حَقّ; to a belief in a thing suitable to the reality of the case, as when one says that belief in the resurrection is حَقّ; and to an action, or a saying, accordant with what is requisite or obligatory in quality and measure and time, as when one says that another's action is حَقّ and his saying is حَقّ.

So it means just, proper, right, correct, or true; authentic, genuine, sound, valid, or real; established, or confirmed, as a truth or fact; necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due. Also the necessarily existing by his own essence, applied to God — an epithet to which some assign other meanings, as will be seen below; and anything existing, of an objective kind; existing as an established fact, or truth, so as to be undeniable.

The article ال is prefixed here as it is in the phrase أَرْسَلَهَا العِرَاكَ; but sometimes it is dropped, so that one says حَقًّا لَا بَاطِلًا.

In it the nominative case is used without tanwīn; but when the ل is dropped, one says حَقًّا لَا آتِيكَ, which means: truly I will not come to you. It is said that لَحَقُّ لَا أَفْعَلُ is originally لَحَقُّ ٱللّٰهِ لَا أَفْعَلُ — the truth, or existence, of God is that by which I swear, I will not do such a thing — the following noun اللّٰه being suppressed but meant to be understood.

This last is often used as meaning: you are in fault, or in the wrong. These expressions are said by one disputing, or contending, for a thing.

One says also الحَقُّ بِيَدِكَ and مَعَكَ, meaning you are in the right, and الحَقُّ عَلَىَّ, meaning I am in the wrong.

Also حِقِّ لَقَاحِهَا.

Like هٰذَا العَالِمُ جِدَّ العَالِمِ.

On the expressions الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, see يقن.

See also حَقِيقٌ, in two places.

And see حَاقٌّ, in two places.

See حُقَّةٌ.

A camel three years old, that has entered the fourth year; or a camel entering the fourth year: so called because fit to be laden and made use of, or because fit to be ridden, or because fit for covering.

The female is termed حِقَّةٌ, and حِقٌّ also.

The plural of حِقٌّ is حِقَاقٌ, and that of حِقَّةٌ is حِقَقٌ; and the plural of the plural, that is, of حِقَاقٌ, is حُقُقٌ, and sometimes حَقَائِقُ, though this may be a plural of حِقَّةٌ.

Or حِقٌّ means a she-camel whose teeth have fallen out from extreme old age.

Also the time of year in which a she-camel was covered in the preceding year; and so حِقَّةٌ; or the usual period of her gestation. See نضج.

اتت على حِقَّتِهَا means the same; or she completed her period of gestation and passed by some days the time of year in which she had been covered the year before, to complete the forming of the foetus.

on this sense See also the last sentence but one in the explanations of form 1 as an intransitive verb.

See حَقٌّ, in two places.

A receptacle of wood, or of ivory, or of some other material that can be cut or shaped; a receptacle for perfume — generally a small round box, used for unguents and perfumes and the like, and applied also to a small coconut used as a box for snuff and the like; a well-known thing. Also a receptacle for wine; see تَأْمُورٌ in امر.

Plural حُقٌّ — or rather this is a collective noun, as is indicated in the TA, and it is now used as a singular, like حُقَّةٌ — and حُقَقٌ, this last being a plural of حُقَّةٌ; also حِقَاقٌ and حُقُوقٌ, and, as a plural of paucity, أَحْقَاقٌ, these three being plurals of حُقٌّ.

See also حَاقَّةٌ.

See هٰذِهِ حِقَّتِى, at حَقٌّ.

See also حِقٌّ, in three places.

In a horse: the quality of not sweating, which is a fault.

Apparently the plural of the ism fāʿil حَاقٌّ, like بُزُلٌ as plural of بَازِلٌ and the like: persons who have recently come to know, or become acquainted with, events, or affairs, good and evil.

Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; synonymous with خَلِيقٌ and جَدِيرٌ, as also حَقٌّ (Ibn-ʿAbbād), and, some say, مَحْقُوقٌ.

حَقِيقٌ is said to be of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; but it is held not to be so, because its feminine is with ة: rather it is from the supposed verb حَقُقَ, and is like خَلِيقٌ from خَلُقَ and جَدِيرٌ from جَدُرَ; and مَحْقُوقٌ properly means made adapted, or fitted.

The plural of حقيق is أَحِقَّآءُ, and that of محقوق is مَحْقُوقُونَ.

Also مَحْقُوقٌ به and حَقٌّ به. (Ibn-ʿAbbād)

Said to a woman; also حَقِيقَةٌ لِذٰلِكَ and مَحْقُوقَةٌ لِذٰلِكَ.

Also مَحْقُوقٌ.

In this case ان stands for بِأَنْ.

حَقِيقٌ بِكَذَا also means: having a right, or just title or claim, to such a thing; entitled to it.

In the Qur'ān 7:103. Or, as some say: I am strongly desirous that I should not say of God anything but the truth; for, according to Aboo-ʿAlee, أَنَا حَقِيقٌ عَلَى كَذَا means I am strongly desirous of such a thing. But one reading, that of Nāfiʿ, is حَقِيقٌ عَلَىَّ أَنْ لَا أَقُولَ: it is binding, or incumbent, on me that I should not say it.

The essence of a thing, meaning that by being which a thing is what it is; as when we say that a rational animal is the حقيقة of a human being.

Or: that by being which a thing is what it is, considered with regard to its reality, is termed حَقِيقَةٌ; considered with regard to its individuality, هُوِيَّةٌ; and without regard to either, مَاهِيَّةٌ. The ultimate and radical constituent of a thing.

Also a word, or phrase, used in its proper or original sense; that which is constantly used according to its original application; or a name for that by which is meant what it was originally applied to denote: the opposite of مَجَازٌ.

It is of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ, from حَقَّ الشَّىْءُ meaning ثَبَتَ; the ة is added to turn the word from an adjective into a noun. Plural as above.

It is also called حَقِيقَةٌ لُغَوِيَّةٌ and حَقِيقَةٌ لُغَةً, to distinguish it from what is termed حَقِيقَةٌ عُرْفِيَّةٌ and حَقِيقَةٌ عُرْفًا, which is a word, or phrase, so much used in a particular figurative sense that in that sense it is conventionally regarded as proper — as, for instance, عَدْلٌ in the sense of “just”, it being properly a maṣdar.

A مَجَاز, when much used, becomes what is termed حَقِيقَةٌ عُرْفًا. See the 24th نوع.

حَقِيقَةٌ also means a proper, as opposed to a figurative, signification.

الحَقِيقَةُ also means that which, or those whom, it is necessary for one to defend, or protect, of the people of one's house, or such as the wife, the female neighbour, property, and the like. Plural as above.

See also ذِمَارٌ. For an example of this meaning, or of the next, see the verse cited on page 288.

A relative noun from حَقِيقَةٌ: essential, and the like.

Of, or relating to, الحَقّ in the sense of justness, propriety, rightness, correctness, or truth; and hence just, proper, and the like, as حَقٌّ is when used as an adjective; and of, or relating to, الحَقّ as meaning God.

A relative noun from الحَقُّ, like رَبَّانِىٌّ from الرَّبُّ.

A night-journey to water made with labour, or exertion, or haste; also هَقْهَاقٌ and قَهْقَاهٌ, and so مُحَقْحِقٌ. See R. Q. 1.

The same as صَادِقٌ, as used in the phrase صَادِقُ الحَلَاوَةِ and صَادِقُ الحَمْلَةِ and the like; see صدق.

Occurring in a tradition of Aboo-Bekr; but according to one reading it is حَاقُ الجُوعِ, without tashdīd on the ق, from حَاقَ بِهِ البَلَآءُ, maṣdar حَيْقٌ and حَاقٌ, “trial, or trouble, beset him”, and means the besetting of hunger; or it may mean حَائِقُ الجُوعِ, besetting hunger.

Also حَاقَّةُ الرَّجُلِ.

Also حَاقَّةُ الشُّجَاعِ.

Az relates that he heard an Arab of the desert say, of a mark of mange, or scab, that appeared upon a camel: هٰذَا حَاقُّ صُمَادِحِ الجَرَبِ — this is a most sure, or truth-telling, evidence of genuine mange, or scab.

Also the middle of the head, and so حَقٌّ; and of the back of the neck, and so حُقٌّ; and of the eye; and of a road; and of winter.

Also حَقِّ رأسه.

Also حُقِّ القفا.

لَقِيتُهُ مِنْ حَاقِّ المَسْجِدِ: see حُقٌّ.

See حَقِيقَةٌ, in two places. In the sense there explained, its plural is حَوَاقُّ, and so it is in other senses, in accordance with analogy.

Comparative and superlative of حَقِيقٌ.

This phrase is used in two ways: first, of an exclusive right or title, without another's sharing in it, as when you say زَيْدٌ أَحَقُّ بِمَالِهِ: Zeyd is entitled to his property to the exclusion of any other person; secondly, of a right or title shared with another person but held in a higher degree, as in the saying الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا: the woman who has no husband and is not a virgin is more entitled to dispose of herself than her guardian is — see ايم — meaning that they share the right, but that hers is the stronger.

This is a saying of Mohammad, in which the ايّم is opposed to the بِكْر, for it is added that the بكر is to be asked her permission; but one reading puts الثَّيِّبُ for الايّم.

In the Qur'ān 5:106, in the words لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا, it may be formed from اِسْتَحَقَّ by dropping the augmentative letters, so that the meaning is: our testimony is more deserving of being accepted than the testimony of those two; or it may be from حَقَّ الشَّىْءُ, meaning ثَبَتَ, and so mean more true, or valid.

Applied to a horse: that does not sweat.

Speaking truth; saying what is true; the opposite of مُبْطِلٌ: or revealing, or manifesting, or showing, a truth, or a right or due: or laying claim to a right, or to a thing, which is, or becomes, due to him. See form 4.

Applied to speech, or language: sound, or compact, and orderly. In one printed text it is wrongly given as حُقَّق.

Often used as meaning a critical judge in matters of literature.

See حَقِيقٌ, in six places.

Applied to cattle: such as have not brought forth, nor been milked, in the year just before. (Ibn-ʿAbbād) Or whose first and second milkings are of the first milk after birth. (AḤát) In one printed text it is wrongly given as لم يُجْلَبْنَ.

A thrust, or piercing, in which there is no swerving from the right direction. In some copies it is wrongly given as مُحَقَّقَةٌ.

See حَقْحَاقٌ.