صدق

maṣdar صِدْقٌ and صَدْقٌ, the former the more chaste, or the latter is the maṣdar and the former a simple noun; also تَصْدَاقٌ and مَصْدُوقَةٌ, which is one of the [few] maṣdars of the measure مَفْعُولَةٌ [or a feminine ism mafʿūl used as a maṣdar, as is said of its opposite مَكْذُوبَةٌ].

He spoke, said, or told, the truth; the opposite of كَذَبَ.

It is likewise said that صِدْقٌ is the opposite of كَذِبٌ.

Er-Rāghib says that صِدْقٌ and كَذِبٌ are primarily in what is said, whether relating to the past or to the future, and in the latter case whether it is a promise or not; and only in what is said by way of information. But sometimes they are in other modes of speech, such as asking a question, commanding, and supplicating: as when one says, 'Is Zeyd in the house?', which implies information that the speaker is ignorant of Zeyd's state; or 'Make me your equal', which implies that he requires to be made equal with the other; or 'Do not hurt me', which implies that the other is hurting him.

صِدْقٌ, he says, is [by implication] the agreement of what is said with what is conceived in the mind and with the thing told of, together; otherwise it is not complete صِدْق, but may be described either as صِدْق, or sometimes as صِدْق, and sometimes as كَذِب, according to two different points of view: as when one says without believing it, 'Mohammad is the Apostle of God', which may be termed صِدْق because what is told is such, and may be termed كَذِب because it is at variance with what the speaker conceives in his mind.

فِى القَوْلِ [in the saying]; the verb is transitive as well as intransitive.

It is sometimes doubly transitive; in the CK erroneously written صَدَّقَ فُلانًا الحَدِيثَ.

Or صَدَقَنِى سِنُّ بَكْرِهِ: the age of his youthful camel has spoken truly to me. A proverb, explained in art. بكر.

Also أَثَرَهُ, with the same meaning.

Mentioned in art. بت.

It means لَا صَدَقْتُ الخ [May I not speak truth to God, if I do not such a thing].

[They gave them battle earnestly, not with a false show of bravery.]

Er-Rāghib: it means they gave them battle so as to fulfil their duty.

The maṣdar is صِدْقٌ.

Er-Rāghib: as one says in the contrary case, كَذَبَ.

That is, فِى ظَنِّهِ; but some read صَدَّقَ, which Fr explains as حَقَّقَ [i.e. Iblees proved his opinion to be true].

It causes him to imagine himself unable to prosecute it; mentioned in art. كذب.

Mentioned in art. سقط.

Said of a word or the like.

The maṣdar is تَصْدِيقٌ, the opposite of كَذَّبَهُ. [This explanation implies several meanings here following.]

He attributed truth, or veracity, to him. And he said to him, 'You have spoken truth.' And he accepted, or believed, what he said.

Mentioned in art. اَمن.

He held him to be a speaker of truth. [He found him to be a speaker of truth. He, or it, proved him to be a speaker of truth; verified him; or confirmed the truth of what he said: see an example in a verse cited under بَيْنٌ.]

He found it (an opinion) to be true, or veritable.

He verified it; confirmed its truth; or proved it to be true — said of an opinion; the synonym is حَقَّقَهُ.

Mentioned in art. خبر. See also form 1.

Kur 39:34; see كَذَّبَ بِالأَمْرِ.

'Alee the son of Aboo-Tálib is related to have said that by الذى جآء بالصدق Mohammad is meant, and by الذى صدّق به Aboo-Bekr; or, as some say, Gabriel and Mohammad respectively; or by the former Mohammad, and by the latter every one of the believers.

Er-Rāghib: by وصدّق به is meant, and has found, or proved, to be true that which he has brought by word, by that which he has aimed at by deed.

See صَدَقَةٌ.

The maṣdar is مُصَادَقَةٌ and صِدَاقٌ, the latter like كِتَابٌ; in the CK erroneously written صَداق.

I acted, or associated, with him as a friend, or as a true, sincere friend. [See also form 6.]

He named for the woman a صَدَاق [or dowry]; or he gave her her صَدَاق; or he appointed her, or assigned her, a صَدَاق on taking her as his wife; and he married her on the condition of giving her a صَدَاق.

Sometimes this verb is doubly transitive; hence the phrase in a tradition.

He gave him (the poor) what is termed صَدَقَة, meaning an alms, what is given for the sake of God, or with the desire of a recompense from God; صَدَّقَ عليه means the same, and in this sense صدّق is said by some to be used in Kur 75:31.

Or this means: confer a favour on us by giving that which is [not like the mean merchandise that we have brought, but of middling quality,] between good and bad.

That is, as a صَدَقَة. See an example under شِقٌّ.

This saying, in a tradition, if correct, is figurative.

The acting, or associating, as friends, or as true, sincere friends, one with another. Also the same as صِدْقٌ [or rather mutual صِدْق, the opposite of تَكَاذُبٌ].

The opposite of تَكَاذَبَا.

A maṣdar of صَدَقَ.

A maṣdar of صَدَقَ.

Er-Rāghib: or a simple noun, signifying truth, or veracity; the agreement of what is said with what is conceived in the mind and with the thing told of, together; otherwise it is not complete صِدْق, as explained in the first paragraph of this article.

See صَدَاقٌ, in two places.

See صَدَاقٌ, in two places.

An alms; a gift to the poor for the sake of God, or to obtain a recompense from God; a portion which a man gives out of his property by way of propitiation, [to obtain the favour of God,] like زَكَاةٌ, except that this word is primarily applied to what is voluntary and the other to what is obligatory.

Er-Rāghib: but it is applied to what is obligatory [that is, to the زَكَاة, the poor-rate, the portion of property which is given from it, as the due of God, by its possessor, to the poor, at a fixed rate,] when the person who gives it aims at conformity with the truth in his deed.

Er-Rāghib: it is used in this latter sense in Kur 9:104, and its plural likewise in 9:60.

The plural is صَدَقَاتٌ.

Said in a tradition, because working camels are the riding-camels of the people; the poor-rate is in the case of pasturing camels, not of working ones. Mentioned in art. جر.

See صَدَاقٌ, in two places.

See the following entry.

This word and صِدَاقٌ: the مَهْر of a woman; that is, a dowry, or nuptial gift given to, or for, a bride. The first is the most common of the dialectal variants mentioned here, but the second is said to be more chaste.

Also صَدُقَةٌ, of the dialect of El-Hijáz, and صُدْقَةٌ, of the dialect of Temeem, and صَدْقَةٌ, صُدُقَةٌ and صَدَقَةٌ.

The plural of صداق is صُدُقٌ, a plural of multitude, or صُدْقٌ, or both, and أَصْدِقَةٌ, a plural of paucity, or this last is accordant to analogy but has not been heard; the plural of صَدُقَةٌ is صَدُقَاتٌ; the plural of صُدْقَةٌ is صُدْقَاتٌ, صُدَقَاتٌ and صُدُقَاتٌ, the last being the worst; and the plural of صَدْقَةٌ is صُدَقٌ or صَدْقَاتٌ [by rule صَدَقَاتٌ].

See the preceding entry.

Speaking, or telling, the truth in a high, or an eminent, degree; very, or eminently, veracious.

The plural is صُدُقٌ and صُدْقٌ. See also أَصْدَقُ.

A friend; or a true, or sincere, friend. Applied likewise to a female, as also صَدِيقَةٌ, the former irregular, the latter regular; and to a plural number, as in Kur 26:101 [and in several other instances, of which see one in a verse cited under رَوِىٌّ].

Its proper plurals are أَصْدِقَآءُ, صُدَقَآءُ and صُدْقَانٌ, the last on the authority of Fr, and أَصَادِقُ, which is a plural of a plural, said by IDrd to be irregular unless it is a plural of a plural. The diminutive is صُدَيِّقٌ.

Er-Rāghib: love, or affection; or truth, or sincerity, of love or affection; or friendship, or true, sincere friendliness; or true firmness of heart in love or affection — an attribute of a human being only.

The diminutive of صَدِيقٌ.

One who speaks, or tells, the truth much, or often; or rather, veracious in a very high, or very eminent, degree, since it is more intensive than صَدُوقٌ.

Or the same as مُصَدِّقٌ [which may mean one who accepts, or admits, the truth of what is said, or who verifies it; or مُصَدِّق in a high, or an eminent, degree].

The feminine as used in Kur 5:79 is said to mean superlative in الصِّدْق and التَّصْدِيق, as a possessive adjective, that is, ذَاتُ تَصْدِيقٍ; or it signifies دَائِمُ التَّصْدِيقِ [that is, always مُصَدِّق, in one or another or all of the senses given above]: it may be correctly rendered eminently, or always, veracious, and eminently, or always, accepting, or confirming, the truth.

It may also mean one who verifies his saying by deed.

It is said in the Mufradāt of Er-Rāghib that it has the first of the meanings explained here; or rather, one who never lies; or rather, one by whom lying cannot be practised because of his habitual veracity; or rather, one who is true in his saying and his belief and confirms his truth by his deed.

Speaking, saying, or telling, the truth; true in respect of speech, or veracious.

The small star cleaving to the middle one of [those called] بَنَاتُ نَعْشٍ الكُبْرَى [which compose the tail of Ursa Major]; that is, the star called السُّهَا.

It is said that the first of بنات نعش الكبرى, at the extremity, is named القَائِدُ; the second is العَنَاقُ, and by its side is a small star named السُّهَا and الصَّيْدَقُ; and the third is الحَوَرُ.

Or, according to AA, the pole-star. But this is strange, and the more so as the K adds that it is explained in art. قود, where the explanation (though not free from obvious mistakes) identifies الصَّيْدَقُ with السُّهَا.

It means: he did it after the affair, or case, had become manifest to him; in the CK فَعَلَهُ غِبَّ صادِقَةٍ.

Mentioned in this article in the S and Msb; see art. صندق.

The bird so called cries قَطَا قَطَا, thus telling where it is to be found; its name imitates its cry. Mentioned by Meyd, and in art. قطو.

Hence the Arabs call it الصَّدُوقُ. The saying is a proverb.

With fet-h, or ذُو مِصْدَقٍ, like مِنْبَر; applied to a man, that is, to a courageous man; or it means courageous in the charge, or assault.

مَصَادِقُ, occurring in a verse of Aboo-Dhu-eyb, may be for ذَوُو مَصَادِقَ, or it may be an irregular plural of صِدْقٌ [used as an adjective], like مَلَامِحُ and مَشَابِهُ [plurals of لَمْحَةٌ and شَبَهٌ].

Applied in the same way to a horse, that is, to a fleet and excellent horse, as though he fulfilled his promise of running; said in the TA to be figurative.

Khufáf Ibn-Nudbeh says: [When his hoofs are wetted with the sweat of his upper parts, he runs, being left to himself, not beaten nor chidden, and a fulfiller of his promise to do his utmost]

.

And sometimes it is applied in the same way to an opinion, as meaning true, or sincere.

See the preceding entry.

A man from whom the poor-rate of his cattle is exacted.

One who accepts, admits, assents to, or believes, another in his information, or narration.

Also the exactor, or collector, of the صَدَقَات, that is, of the حُقُوق [or dues, meaning poor-rates], of the cattle, or of the sheep or goats, and of the camels, for the persons to whom the shares pertain.

See مُتَصَدِّقٌ.

A thing that confirms, or proves, the truth of a thing; and a verbal evidence of the truth, or veracity, of a man.

Mentioned by IAar in art. برق.

See the first paragraph, near the beginning.

As one says in the contrary case, ليس لَهَا مَكْذُوبَةٌ.

One who gives what is termed صَدَقَة [meaning alms].

According to Kh it means this, and also one who asks for alms; and IAmb says the like. But Az says that the skilful of the grammarians disallow this, and so say Fr, As and others; J, Sgh and Fei say that it has only the former meaning.

It is also pronounced مُصَّدِّقٌ, by substitution [of ص for ت] and incorporation [of one ص into the other]; and this pronunciation of the plural, both masculine and feminine, occurs in Kur 57:17, where Ibn-Ketheer and Aboo-Bekr, differing from others, read without teshdeed to the ص.