شحن

1 شَحَنَ, (S, L, Msb, K,) aor. ـَ inf. n. شَحْنٌ, (L, Msb,) He filled (S, L, Msb, K) a ship, (S, L, K,) or a house, or chamber, &c.: (Msb:) he filled, [or laded,] and completely equipped or furnished, a ship. (L.) And in like manner, It (i. e. what was in it) filled a ship. (L.) And, (S, L, K,) as also ↓ اشحن, (K,) He filled a town or city (S, L, K) بِالخَيْلِ [with horsemen or the horsemen]. (S, L.) A2: Also, (L, Msb, K,) aor. as above, (L,) and so the inf. n., (L, Msb,) He drove away (L, Msb, K) a people, or party, (L,) or him. (Msb.) And (L) one says, مَرَّ يَشْحَنُهُمْ, (S, L,) inf. n. as above, (S,) He passed along driving them away, and pursuing them. (S, L.) Az heard an Arab of the desert say, اِشْحَنْ عَنْكَ فُلَانًا, meaning Remove thou, and put far away, from thee such a one. (L.) And one says of a thing that is intensely acid, إِنَّهُ يَشْحَنُ الذُّبَابَ i. e. Verily it drives away the flies. (TA.) A3: شَحْنٌ also signifies The running vehemently. (L.) And شَحَنَ, He went far, or far away. (K.) And one says, شَحَنَتِ الكِلَابُ, (L,) [and شَحِنَت, as appears from what follows,] aor. ـْ and تَشْحُنُ, (L, K,) like تَمْنَعُ and تَعْلَمُ and تَنْصُرُ, (K,) inf. n. شُحُونٌ, (L,) The dogs went far in pursuit without catching any prey, or game. (L, K.) A4: شَحِنَ عَلَيْهِ, aor. ـَ (L, Msb, K,) inf. n. شَحَنٌ; (L, Msb;) and شَحَنَ, aor. ـَ inf. n. شَحْنٌ; (Msb;) He bore rancour, malevolence, malice, or spite, against him; (Msb, K;) and (Msb) bore, (L,) or showed, (Msb,) enmity towards him. (L, Msb.) 2 شحّنهُ He made him, or appointed him to the office of, a شِحْنَة, q. v.; occurring in postclassical works.]3 شاحنهُ, (L, Msb, K,) inf. n. مُشَاحَنَةٌ, (L, Msb, KL,) He regarded him, or treated him, with rancour, malevolence, malice, or spite; (Msb;) or with enmity; being so regarded, or treated, by him: (L, Msb, K, KL:) or, as some say, مُشَاحَنَةٌ is such reviling, and blaming, upbraiding, or reproaching, reciprocally, as does not amount to fighting one another; from شَحْنَآءُ meaning “ enmity. ” (L.) 4 اشحن: see 1. b2: Also, (K,) inf. n. إِشْحَانٌ, (L,) He sheathed the sword: (L, * K:) and he drew the sword: thus having two contr. significations. (K.) A2: Also, (S, L, K,) inf. n. as above, (S, L,) He (a boy, or child, S, L, and, as some say, a man, L) was ready, or about, to weep: (S, L, K:) or his eyes watered at the approach of weeping (L.) b2: And اشحن لَهُ بِسَهْمٍ He prepared himself to shoot him, or to shoot at him, with an arrow. (K.) 6 تَشَاحُنٌ The regarding, or treating, one another [with rancour, malevolence, malice, or spite; (see 1, last sentence; and 3;) or] with enmity. (L.) شَحْنَةٌ [thus written, with fet-h to the ش, but I incline to think that it is correctly ↓ شِحْنَةٌ,] The contents of a ship, that fill it. (L.) شِحْنَةٌ: see what next precedes. b2: [Also] A body of men sufficing for the guarding, controlling, or firm holding, of a province, or city, on the part of the Sultán. (Az, L, K. *) And (K) A troop of horsemen keeping post (S, L, K) in a country or town. (S, L.) IB says that the vulgar usage of this word as syn. with أَمِيرٌ [i. e. A commander or commandant, &c., being used app. only in post-classical times, from the Pers\.

شَحْنَهْ, meaning in Pers\., and hence in Arabic also, a viceroy, prefect, chief of the police, or the like,] is a mistake. (L.) b3: And The quantity of fodder appointed to beasts as sufficing them for a day and a night. (Az, L, K.) A2: See also what next follows.

شَحْنَآءُ Rancour, malevolence, malice, or spite: (L:) or vehement hatred: (Msb:) and enmity; (S, L, Msb, K;) as also ↓ شِحْنَةٌ. (S, L, K.) Hence the saying, كَانَ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَآءُ i. e. [There was between him and his brother] enmity. (L.) شُحُون in the following verse, cited by ISd, تَأَطَّرْنَ فِى المِينَآءِ ثُمَّ تَرَكْنَهُ وَقَدْ لَجَّ مِنْ أَحْمَالِهِنَّ شُحُونُ may be, accord. to him, an inf. n. of شَحَنَ, or an extr. pl. of شِحْنَةٌ: (L:) [but I rather think that it is a pl. of ↓ شَاحِنٌ, like as شُهُودٌ is of شَاهِدٌ; and accordingly I would render the verse (which evidently relates to ships) thus: They kept close in the port, then they left it, and laders had persisted in contention by reason of their burdens, i. e. the burdens of the ships, because of the labour that they occasioned.]

شَاحِنٌ [act. part. n. of شَحَنَ]: see the next preceding paragraph. b2: See also مَشْحُونٌ.

A2: Also A dog going far in pursuit without catching any prey, or game: pl. شَوَاحِنُ. (L.) A3: and Bearing enmity [or rancour &c. (see 1, last sentence,)] towards another: one says, هُوَ شَاحِنٌ لَكَ [He is bearing enmity &c. towards thee]. (L.) مَشْحُونٌ A ship (فُلْكٌ, so in the Kur [xxvi. 119 &c.], S, L, or مَرْكَبٌ, K [in the L, erroneously, رَكَبٌ],) Filled [or laded, and completely equipped or furnished: see 1, first sentence]; (S, L, K;) as also ↓ شَاحِنٌ, like كَاتِمٌ in the sense of مُكْتُومٌ, (L, K,) mentioned by Kr. (L.) مُشْحَئِنٌّ Becoming angered; or made angry. (K.) عَدُوٌّ مُشَاحِنٌ [An enemy who regards, or treats, another with rancour, &c., being so regarded, or treated by him: see 3]. (S, L.) المُشَاحِنُ as used in a trad. means The schismatic innovator in religion: (L, K:) so says El-Owzá'ee: or the transgressor: (L:) or it means he who has in his heart rancour &c. (شَحْنَآء) towards the Companions of the Apostle of God: or he who forsakes the institutes, or rule and usage, of his prophet; who speaks against his people; who sheds their blood. (TA.)

جمهر

Q. 1 جَمْهَرَ, (T, A, K,) inf. n. جَمْهَرَةٌ, (A,) He collected together (T, A, K) a thing, (TA,) or earth, or dust, (T, A, TA,) one part upon another. (T, TA.) b2: جمهر القَبْرَ, (S, Msb, K,) inf. n. as above, (S,) He collected the earth, or dust, over the grave, (S, Msb, K,) not plastering it with clay, or mud, (S, K,) nor making it even, or level. (TA.) b3: جمهر المَتَاعَ He took the main part of the household-goods, or commodities: and in like manner the verb is used in relation to plants, or herbage. (Kitáb el- Addád, TA.) b4: جمهر عَلَيْهِ الخَبَرَ, (Ks, S, K,) or لَهُ, (Lth, TA,) or إِلَيْهِ, (Az, TA,) He acquainted him with a part of the news, or story, and concealed what he desired, or meant: (Ks, S, K:) or he acquainted him with a part of the news, or story, incorrectly, or not in the proper manner, and omitted what he desired, or meant: (Lth, TA:) or he acquainted him with a small portion thereof, omitting most of what was necessary for him to know, and relating it in a manner different from the proper way: (Az, TA:) and accord. to the Kitáb el-Addád of Abu-t-Teiyib the Lexicologist, it seems to have a contr. signification; for he says that جَمْهَرْتُ لَكَ الخَبَرَ means, I acquainted thee with the main part of the news, or story. (TA.) Q. 2 تَجَمْهَرَ عَلَيْنَا He held up his head with an assumption of superiority over us; domineered over us; or exalted himself above us. (TA.) جَمْهَرَةٌ [originally inf. n. of جَمْهَرَ]: see the next paragraph.

جُمْهُورٌ (not جَمْهُورٌ, which is a form of the word mentioned by Et-Tilimsánee, MF) A quantity of sand rising above what is around it, (S, Msb, K,) and collected together; (S;) as also ↓ with ة; (L;) so called from its abundance and height: (Msb:) or a large quantity of sand, heaped up, and extensive: (Lth, TA:) and ↓ with ة, sand compacted together, and extending in an oblong form upon the surface of the earth. (TA.) b2: The generality, or main part, of men, or people: (S, A, K:) and the eminent, elevated, or noble, of them: (TA:) and a great number of people: (Msb:) pl. جَمَاهِيرُ; (A, Msb;) which signifies also collective bodies of men. (TA.) You say, هٰذَا قَوْلُ الجُمْهُورِ This is the saying of the generality, or main part. (A.) b3: The generality; the greater, main, or chief, part; the main body, main, gross, mass, or bulk; of anything; (K;) as also ↓ جَمْهَرَةٌ. (W 95.) b4: Also, (K,) or ↓ جُمْهُورَةٌ, (TA,) A noble, or high-born, woman. (K, TA.) جُمْهُورَةٌ: see جُمْهُورٌ, in three places.

جُمْهُورِىٌّ An intoxicating beverage: (AO, K:) or [beverage of the kind called] نَبِيذ made of grapes, that is three years old: (K:) or i. q. بُخْتَجٌ; (TA;) which is expressed juice [of grapes] cooked (Mgh voce بختج, and TA) so as to be reduced to one third, (Mgh,) such as is lawful to be drunk: (TA:) or the beverage called بختج to which what has gone from it has been restored, and which is then cooked, and put into vessels, and becomes very potent: (AHn, and Mgh ubi suprà, and TA:) or juice of grapes cooked until half of it is gone and half remains: (KL:) called جمهورىّ because used by most men. (TA.) جُمَاهِرٌ Large, big, bulky, or corpulent. (TA.) مُجَمْهَرَةٌ A she-camel compact in make; (K;) as though she were a جُمْهُور of sand. (TA.)

طَرَسُوسُ:
بفتح أوله وثانيه، وسينين مهملتين بينهما واو ساكنة، بوزن قربوس، كلمة عجمية رومية، ولا يجوز سكون الراء إلا في ضرورة الشعر لأن فعلول ليس من أبنيتهم، قال صاحب الزيج: طول طرسوس ثمان وخمسون درجة ونصف، وعرضها ست وثلاثون درجة وربع، وهي في الإقليم الرابع، وقالوا: سميت بطرسوس بن الروم بن اليفز بن سام ابن نوح، عليه السلام، وقيل: إن مدينة طرسوس أحدثها سليمان كان خادما للرشيد في سنة نيف وتسعين ومائة، قاله أحمد بن محمد الهمذاني، وهي مدينة بثغور الشام بين أنطاكية وحلب وبلاد الروم، قال أحمد بن الطيّب السّرخسي: رحلنا من المصيصة نريد العراق إلى أذنة ومن أذنة إلى طرسوس، وبينها وبين أذنة ستة فرسخ، وبين أذنة وطرسوس فندق بغا والفندق الجديد، وعلى طرسوس سوران وخندق واسع ولها ستة أبواب ويشقها نهر البردان وبها قبر المأمون عبد الله بن الرشيد جاءها غازيا فأدركته منيته فمات، فقال الشاعر:
هل رأيت النجوم أغنت عن المأ ... مون في عزّ ملكه المأسوس؟
غادروه بعرصتي طرسوس ... مثل ما غادروا أباه بطوس
وما زالت موطنا للصالحين والزهّاد يقصدونها لأنها من ثغور المسلمين ثم لم تزل مع المسلمين في أحسن حال وخرج منها جماعة من أهل الفضل إلى أن كان سنة 354 فان نقفور ملك الروم استولى على الثغور وفتح المصيصة، كما نذكره في موضعه، ثم رحل عنها ونزل على طرسوس وكان بها من قبل سيف الدولة رجل يقال له ابن الزّيّات ورشيق النسيمي مولاه فسلّما إليه المدينة على الأمان والصلح على أن من خرج منها من المسلمين وهو يحمل من ماله مهما قدر عليه لا يعترض من عين وورق أو خرثيّ وما لم يطق حمله فهو لهم مع الدور والضياع، واشترط تخريب الجامع والمساجد، وأنه من أراد المقام في البلد على الذمّة وأداء الجزية فعل وإن تنصّر فله الحباء والكرامة وتقرّ عليه نعمته، قال: فتنصّر خلق فأقرّت نعمهم عليهم وأقام نفر يسير على الجزية وخرج أكثر الناس يقصدون بلاد الإسلام وتفرّقوا فيها، وملك نقفور البلد فأحرق المصاحف وخرّب المساجد وأخذ من خزائن السلاح ما لم يسمع بمثله مما كان جمع من أيام بني أميّة إلى هذه الغاية، وحدث أبو القاسم التنوخي قال: أخبرني جماعة ممن جلا عن ذلك الثغر أن نقفور لما فتح طرسوس نصب في ظاهرها علمين ونادى مناديه: من أراد بلاد الملك الرحيم وأحبّ العدل والنّصفة والأمن على المال والأهل والنفس والولد وأمن السبل وصحة الأحكام والإحسان في المعاملة وحفظ الفروج وكذا وكذا، وعد أشياء جميلة، فليصر تحت هذا العلم ليقفل مع الملك إلى بلاد الروم، ومن أراد الزنا واللواط والجور في الأحكام والأعمال وأخذ الضرائب وتملّك الضياع عليه وغصب الأموال، وعد أشياء من هذا النوع غير جميلة، فليحصل تحت هذا العلم إلى بلاد
الإسلام، فصار تحت علم الروم خلق من المسلمين ممن تنصّر وممن صبر على الجزية، ودخل الروم إلى طرسوس فأخذ كلّ واحد من الروم دار رجل من المسلمين بما فيها ثم يتوكل ببابها ولا يطلق لصاحبها إلا حمل الخفّ فان رآه قد تجاوز منعه حتى إذا خرج منها صاحبها دخلها النصراني فاحتوى على ما فيها، وتقاعد بالمسلمين أمهات أولادهم لما رأين أهاليهنّ وقالت: أنا الآن حرّة لا حاجة لي في صحبتك، فمنهنّ من رمت بولدها على أبيه ومنهنّ من منعت الأب من ولده فنشأ نصرانيّا، فكان الإنسان يجيء إلى عسكر الروم فــيودع ولده ويبكي ويصرخ وينصرف على أقبح صورة حتى بكى الروم رقّة لهم وطلبوا من يحملهم فلم يجدوا غير الروم فلم يكروهم إلا بثلث ما أخذوه على أكتافهم أجرة حتى سيروهم إلى أنطاكية، هذا وسيف الدولة حيّ يرزق بميّافارقين والملوك كلّ واحد مشغول بمحاربة جاره من المسلمين وعطّلوا هذا الفرض، ونعوذ بالله من الخيبة والخذلان ونسأله الكفاية من عنده، ولم تزل طرسوس وتلك البلاد بيد الروم والأرمن إلى هذه الغاية، وقد نسب إليها جماعة يفوت حصرهم، وأما أبو أمية محمد بن إبراهيم بن مسلم بن سالم الطرسوسي فانه بغداديّ أقام بها إلى أن مات سنة 273 فنسب إليها، وممن نسب إليها من الحفّاظ محمد بن عيسى ابن يزيد الطرسوسي التميمي ثم السعدي، رحّال من أهل المعرفة، سمع بدمشق سليمان بن عبد الرحمن وصفوان بن صالح وسمع بحمص ومكة، وسمع عيسى بن قالون المقري بالمدينة، وبالكوفة أبا نعيم، وبالبصرة سليمان بن حرب، وبميافارقين مسلما ومحمد ابن حميد الرازي، روى عنه أبو بكر بن خزيمة وأبو العباس الدّغولي وأبو عوانة الأسفراييني وهو غير متهم، قال الحافظ أبو عبد الله: وكان من المشهورين بالطلب في الرحلة والكثرة والفهم والثبت، ورد خراسان بعد 250 ونزل نيسابور وأقام بها وكتب عنه من كان في عصره ثم خرج إلى مرو فأقام بها مدة وأكثر أهل مرو عنه بعد الستين ثم دخل بلخ فتوفي بها سنة 276.

هج

1 هَجَّتِ النَّارُ aor. ـِ inf. n. هَجِيجٌ and هَجٌّ; (L;) The fire burned fiercely, or intensely; or flamed, or blazed. or burned without smoke, fiercely, or intensely or, made a noise, or sound: هَجِيجُِ النَّار being the same as أَجِيجُهَا, (S, L, K) like as هَرَاقَ is the same as أَرَاقَ (S, L,) or, burned, and caused a sound, or noise, to be heard by its burning. (L.) A2: See art. عَجَّ, last para.2 هجّج النَّارَ He made the fire to burn fiercely, or intensely; or to flame, or blaze, or burn without smoke, fiercely, or intensely: or, to make a noise, or sound, or to burn so as to cause a sound, or noise. to be heard by its burning. (L.) b2: هجّج He (a camel) had his eyes sunk in his bead by reason of hanger or thirst or fatigue; not by their natural formation. (Lth, As.) b3: هَجَّجَتْ عَيْنُهٌ [so in three copies of the S, and in the L; not هَجَّتْ, as Golius seems to have found it written in a copy of the S;] His eye became sunk in its socket, (As, S) In the saying of the daughter of El-Khuss, when she was asked how she knew a she-camel to be pregnant, أَرَى العَيْنَ هَاجّْ وَالسَّنَامَ رَاجّْ وَتَمْشِى فَتُفَاجّْ [I see the eye to have become sunk, and the hump to have shaken, or moved to and fro, and she walks, and straddles in doing so], هاجّ may be [an act. part. n.] formed from هَجَّتْ, although this form of the verb be not used; and she makes العين masc., meaning thereby العُضْو or الطَّرْف; for properly she should have said هَاجَّة: or هاجّ is used [instead of هَجَّجَّتْ] in im-cation of راجّ [and تفاجّ]. (L.) 3 هاجّ فِى هَدِيرِهِ He (a camel) made his braying to reciprocate. (L.) 4 أَهْجَ3َ see عَجَّ last paragraph 8 اهتجّ فِيهِ He persevered (تَمَادى) in it, K. i. e., in his judgment, not listening to the (??) of any one. (TA.) 10 استهجّ He followed his own judgment. (K,) whether erring or taking a right (??) without consulting any one. (TA.) R. Q. 1 هَجْهَجَ بالسَّبْعِ (S, K,) and السَّبْع, (L,) He cried one to the lion or others (??) of prey, (S, K,) and chid him, in order that he ought refrain, forbear, or abstain (S) [See هَجِ b2: هَجْهَجَ بِالْجَمَلِ He chid the camel, saying to him هِيج; (K;) [in the CK. هِيجَ, see art هيج:]) or هيجْ; (accord. to the TA;) [but it occurs in a verse written هيج ] and in like manner بالنَّاقَةِ, the she-camel (L.) b3: هَجْهَجَ فِى

هَدِيرِهِ, said of a stallion-camel, (S) He make a vehement noise in his braying. (L.) هَجٍ and هَجْ, (S, K,) like as one says نَخٍ and بَخْ, (S,) or هِجِى. as related by Lh, (L,) and هَجا (K,) or هَجٍ هَجٍ and هَجْ هجْ and ??. (Az,) Cries by which one chides a dog. (S, K,) and a lion, and a wolf, &c., to quiet him: (Az:) and sometimes one says هَجَا هَجَا (ISd,) and, if he please, هَجا, once, (Az) to chide camels (ISd, Az) and هَجْ, or هَج at the end of a verse is a cry by which a she-camel is chidden. (L.) For هَجْ هَجْ, one also says جَهْ جَهْ, by transposition. (L.) هَجْهَجْ, (K,) and هَجْهَجَ, (S,) but the latter is only used by poetic licence, (K,) A cry by which sheep or goats (and a dog, Az,) are (??), or checked, or urged, (S, K.) هَجْهَجَةٌ A word imitative of the cry of a man when he cries out to a lion. (Lth) [See هَج]

هَجَاجٌ One in whom is no good. (L, art. عَجَّاج.) هَجَاجَيْكَ, (As, S, K,) as also هَدَاذَيْكَ, (As, S,) in the dual number. like دَوَالَيْكَ and حَوَالَيْك, (TA,) supposing [it to be addressed to] two [persons], (As, S, K,) or هجاجيك هُمُنَا وَهُهُنَا i. e., Refrain thou! or forbear thou! or abstain thou! (TA;) said to people when one desires their refraining, or forbearing, or abstaining, from a thing: (As, S, K:) and to a lion, and a wolf, &c., to quiet him. (Lh.) رَكِبَ هَجَاجَ, (indecl., S,) and هَجَاجِ, [in form], like قَطَامِ, (S, K,) or ركب مِنْ أَمْرِهِ هجاج, and ركب هَجَاجَيْهِ, in the dual. form, (TA,) He went at random, or heedlessly, without any certain aim, or object; or went his own way, without consideration, not obeying a guide to the right course; or pursued a headlong, or rash, course. (S, K.) هَجِيجٌ (S, K) and ↓ إِهْجِيجٌ (K) A deep valley: (S, K:) or deep, as an epithet, applied to a valley: of the dial. of El-Yemen: pl. [of the former] هُجَّانٌ. (TA.) هَجَاجَةٌ, (K,) without the art. ال, (TA,) or رَجُلٌ هَجَاجَةٌ, (S,) and ↓ هَجْهَاجٌ and ↓ هَجْهَاجَةٌ, (K,) A stupid, or foolish, man; one of little sense: (S, K:) and the first, one who consults not any one, but follows his own judgment whether he err or take a right course: (Sh:) or without heart and without intellect or intelligence: (AA in TA, art. رع:) and the second, a rude, coarse, or churlish, and stupid, or foolish, man: (K:) and the third, a man of much evil, or mischief, and of little understanding: or, accord. to Az, of no understanding, and of no judgment. (TA.) هَجْهَاجٌ A camel that brays vehemently. (K.) A word imitative of the sound which a stallioncamel makes in his braying. (TA.) b2: هَجْهَاجٌ Wont to take fright, and to run away. (S, K.) b3: See هَجَاجَةٌ.

هَجْهَاجَةٌ: see هَجَاجَةٌ.

عَيْنٌ هَاجَّةٌ, (S, L,) and ↓ مُهَجِّجَةٌ, (L,) An eye sunk in its socket. (S, L.) [See 2.]

مُهَجْهِجٌ and مُهَجْهِجَةٌ A person chiding a lion by a cry. (L.) [See هِجٍ.]

مُهَجِّجَةٌ: see هَاجَّةٌ.

صلح: صلحت السابلة: الطرق آمنة (تاريخ البربر 1: 98).
صلُح بمعنى كان نافعاً مناسباً. ويتعدى بنفسه، ففي النويري (الأندلس ص437): ونظرت فيما يصلحني وأهلي. وفيه: فاشترى لي دوابّ وما يصلحني.
صَلَّح (بالتشديد): أصلَح، حسَّن، جوّد، جمَّل، صحَّح، نقح، رقق، رأب، رقَع، رفأ، رمّم، جدَّد، أرجع الشيء إلى أصله (بوشر).
صَلّح: رفأ الثياب ورتقها ورقّعها (همبرت ص20) صَلّح: ضبط الآلة الموسيقية ودوزنها (بوشر).
صَلَّح: لاءم، سوّى، صالح، وفّق (بوشر).
صَلَّح: توسَّط في النزاع (ألكالا).
صَلَّح الحكاية: أصلح الأمر (بوشر).
صالّح: سالك، صافي (معجم البلاذري) وما أضافه المؤلف من فلان خطأ وقد عدل عنه المؤلف.
صالح عن نفسه وأمواله: عقد الصلح بشرط الحفاظ على نفسه وأمواله المقري 1: 178).
صالَح من مصطلح القانون، وفي فاندنبرج (ص115): صلح المعاوضة وذلك إذا كان الدائن يوافق على أخذ عوض مقابل دينه فالدين هو المصالح عنه وما يؤخذ مقابله هو المصالح عليه.
صالُح: بادل بضاعة ببضاعة أخرى. ففي ألف ليلة (برسل 10: 425): وأخذت في تحصيل ثمن الكتان الذي لي والمصالحة على ما بقى منه وأخذت معي بضاعة حسنة. وفي طبعة ماكن مُقايَضة بدل المصالحة.
صالح غريمه: دفع الدين للدائن (ألف ليلة 3: 376) وفي محيط المحيط: الاتفاق مع دائنه بأن يترك هذا شيئاً مما له ويزيد هذا شيئاً فيما عليه فيقع الرضى بينهما. وهو من كلام العامة (محيط المحيط).
أصلحك. ترد أصلحك كثيراً في رياض النفوس بجل أصلحك الله.
أصلَح: زيّن، جمَّل. حلّى، زخرف. (عباد 1: 244).
أصلَح الأرض: زرعها، حرثها (معجم البلاذري).
اصلاح السابلة: حماية المسافرين. (تاريخ البربر 1: 9727).
أصلَح بينهم: أزال ما بينهم من عداوة وشقاف ويقال: أصلحهم (بوشر).
أصلَح فلاناً: أرضاه (تاريخ البربر 2: 27).
أصلَح جانبَ فلان: نال الحظوة لديه. ويصلّح له جانَب فلان: حصل له الحظوة لديه (محمد بن الحارث ص326).
الإصلاح: كان الحمام العائد إلى السلطان مميزاً بعلامات خاصة وهي علامة تطبع بحديد محمي على رجل الطائر أو منقاره، وهذا ما يطلق عليه أهل الدعاية كلمة الإصلاح (مملوك 2، 2: 119).
أصلحه من دعواه في الشيء بكذا ديناراً: اشترى منه مطالبته بالشيء (كتاب العقود ص6).
أصلَح: اغلق بالقفل مثلاً (فوك، ألكالا) وفي معجم مارسيل: ويقال أيضا بالبربرية: تابُورْتْ تصلح أي الباب مغلق.
أصلَح: ليست الكلمة واضحة لدى في نص دي سلان (المقدمة 1: 75) حيث نجد في طبعة بولاق، الإصلاح.
تصلَّح: تصحّح. أصلح خطأه (بوشر) انصلح. انصلح الشيء القذر: صار نقياً. دي يو نج في مادة غمر. ونقي عند الثعالبي (اللطائف ص128).
انصلح: انتظم، سُوِّي (فوك).
انصلح: اندمل، يقال: انصلح الجرح (ألكالا).
اصطلح. اصطلحوا على فلان: أنفقوا فيما بينهم على تعيينه أميراً (معجم البلاذري) اصطلح على: اختاره منهجاً ونظاماً (المقدمة 1: 54).
اصطلح بلفظ: استعمل كلمة بمعنى معين. (المقدمة 3: 62).
استصلح فلاناً: حاول الحصول على الحظوة عنده. ففي كتاب محمد بن الحارث (ص336): فأوّل ما بدأ باستصلاح أمّ ولد بَدْر. ويقال: استصلح إلى فلان: طلب رضاه. ففي حيان (ص16 و): واستصلح إلى أهلها فارتضوه وقاموا دونه.
صَلْح: إغلاق (الكالا).
صُلْح: معاهدة السلام (معجم البلاذري).
صُلْح: الأرضون التي استولى عليها المسلمون لا بحق الفتح بل بحكم المعاهدة (أخبار ص24).
صُلْح: مبلغ الدراهم التي يجب دفعه بموجب المعاهدة (معجم البلاذري).
صُلْح: مصالحة (فاندنبرج ص29، 114، المقدمة 1: 358، كتاب العقود ص6) صلح الحطيطة أو صلح الإبراء: هو أن يتنازل الدائن عن جزء من دينه للمدين (فاندرنبرج ص114).
صلح المعاوضة: انظره في مادة صالح.
صُلح: دية نقدية (دسكرياك ص182).
صُلحة: توفيق، إصلاح ذات البين (بوشر).
صَلاح. ما يراه صلاحاً: ما يراه حسناً (البكري ص170).
صْلاح: سلام (بوشر).
صَلاح مع فلان: تحالف مع فلان (كرتاس ص229).
صَلاح: بمعنى إصلاح أي رأب، رتق، ترميم. (كرتاس ص40، 210).
صلاحِيّ: في الهند اسم نسيج (ابن بطوطة 4: 3).
صَلاحِيَّة لشيء: مقدرة، مهارة. أهلية (بوشر، محيط المحيط).
صَلاحِيَّة: عند العامة صحن كبير واسع الأعلى ضيق الأسفل. أو هي تحريف صُرَاحيّة (محيط المحيط) وهي بالأرمنية لاحية وبالعبرية سر توث. (انظر ثزادروس دي جرجينوس 1166).
صالح: حسن، كثير، وافر، (لين، تعليقات ص182 رقم321، ابن العوام 1: 64، الصخري ص85، 101، ابن العوام 1: 595) وفي العبدري (ص19 و): فقرأت عليه جملة صالحة من أول كتاب الموطأ. وفي كتاب ابن عبد الملك (ص17 ق): كان له حظ صالح من الأدب. وفيه (ص18 ق) منه: فأكل جميع من حضر وفضلت منه بقيَّة صالحة.
صالح: فائدة، نفع، منفعة. يقال مثلا: لأجل صالحك (بوشر).
صالح: من يقبل المصالحة. ففي كتاب العقود (ص6): وثيقة الصلح اصلح الله ما بين فلان وفلان بن فلان في الذي تنازعا عليه بموضع كذا أصلحه من دعواه فيه بكذا ديناراً وافية إلى يد الصالح وقطع بذلك جميع حجته ودعاويه.
صالحي: نوع من الخبث (المستعيني في مادة خبث الفضة).
أصْلَحُ. الاصلح أن: الأجدر أن، الأسلم أن (بوشر).
تَصْليح: زينة، حلية (بوشر).
تَصْلِيَحَة: تهذيب، تنقيح، تنميق (بوشر).
مَصلَح النظر: نبات أسمه العلمي: Verbascum ( دومب 74).
مُصلح: تصحيح في العقد (أماري ديب ص125، 236، ملحق ص8) والتفسير الذي ذكره الناشر (ص450) ليس بالجيد، غير إنه قد صححه في المعجم الذي أضافه على الملحق.
مُصْلِح: العامة تكنى به عن الملح (محيط المحيط).
مَصْلّحة: معاملة (بوشر، زيشر 11: 504).
مَصْلْحة: أمر، شيء (ألف ليلة 1: 325، 2: 104، 3: 226).
والجمع مصالح: ملابس (ألف ليلة 4: 324) وفي طبعة برسل: حوائج.
مًصْلّحَة. باعتبارها مصدراً زراعة الأرض وحراثتها (معجم البلاذري).
مَصْلَحَة: كان على فريتاج حين ذكر أن معناها هَويس القناة لرفع السفن أو خفضها من مستوى إلى آخر، كان عليه أن يقول إنه وجدها في طرائف دي ساسي (1: 327) وهي عبارة في مراصد الاطلاع (3: 253 - 254) من طبعة جوينبول.
مَصّلَحَة: مكنسة (هلو، دوماس حياة العرب ص367).
والجمع مصالح يظهر أن معناها مراحيض في كلام ابن العوام الذي سقط من طبعة بانكري، غير إنه موجود في مخطوطاتنا (انظر المطبوع منها 1: 660) ففيه: يجب أن يختار لاختزان الفواكه الخ .. ولا تختزن في موضع دفئ ولا تقرب الدخان ولا تقرب الروائح القبيحة.
مَصْلَحِيّ: نافع، شاف، ملائم (معجم أبو الفداء).
مُصَالِح: سفير أرسل لعقد الصلح (ألكالا).
اصْطِرح: طريقة التعبير، عبقرية اللغة، خاصية اللغة، يقال: تكلَّم باصطلاح فصيح وتعبير بليغ.
اصطلاح الإنشاء: أسلوب ترسُّلي (بوشر).
علم اصطلاحات الممالك بين بعضها دبلوماسية، تطبيق السياسة الخارجية (بوشر).
اصطلاح: عرف خاص، أسلوب اتفق عليه (المقدمة 2: 182).
اصطلاح: كتابة، ضبط الخط (ألكالا) اصطلاحي: كلام اصطلاحي: كلمة خاصة بفن أو علم أو صناعة (بوشر، محيط المحيط).
مُصْطَلَح: عادة، عُرف (المقدمة): 17، دي سلان المقدمة 1: 76، وقد أسيئت ترجمتها وفي حياة ابن خلدون بقلمه (ص237 و): تخلية سبيلي من هذه العهدة التي لم أطق حملها ولا عرفتُ كما زعموا مصطلحها.
مُصْطَلَح: مصالحة، توفيق، حلّ وسط. وتستعمل مجازاً بمعنى صلح ومصالحة وعقد واتفاق (بوشر).

صلح

1 صَلَحَ, (S, Mgh, Msb, &c.,) aor. ـُ (S, MA, Mgh, Msb,) the well-known form, though omitted in the K, (TA,) and صَلَحَ, (MA, K, Msb,) [said by some to be] the more chaste, because agreeable with analogy, (TA,) [but the former is the more common,] inf. n. صُلُوحٌ (S, MA, Mgh, Msb, K * [in the CK الصَّلُوح is erroneously put for الصُّلُوح]) and صَلَاحٌ (S, * MA, Mgh, Msb, K *) and مَصْلَحَةٌ; (MA;) and صَلُحَ, aor. ـُ (S, MA, Mgh, Msb, K,) mentioned by Fr, on the authority of his companions, (S, TA,) but said by IDrd to be not well established, (TA,) inf. n. صَلَاحٌ and صَلَاحَةٌ, (MA,) or صَلَاحِيَةٌ; (TA;) said of a thing, (S, Mgh, Msb,) and of a man, (TA,) It, and he, was, or became, good, incorrupt, right, just, righteous, virtuous, or honest; it was or became, in a good, incorrupt, sound, right, or proper, state, or in a state of order; he, or it, throve; contr. of فسد [i. e. فَسَدَ and فَسُدَ]; (MA; [and S and A and Mgh and K by implication; see صَلَاحٌ below;]) in Pers\. نيك شد; (MA;) [and ↓ استصلح signifies the same, for] صَلَاحٌ and اِسْتِصْلَاحٌ both signify in Pers\. نيك شدن. (KL.) One says, صَلَحَتْ حَالُ فُلَانٍ [The state, or condition, of such a one became good, right, or proper]. (A, TA.) b2: [Hence,] هٰذَا أَدِيمٌ يَصْلُحُ لِلنَّعْلِ (tropical:) [This is leather that is suitable for the sandal]. (A.) And هٰذَا الشَّىْءُ يَصْلُحُ لَكَ (tropical:) This thing is suitable to thee; or fit, or meet, for thee. (S, K, * TA.) And فُلَانٌ لَا يَصْلُحُ لِصُحْبَتِكَ (tropical:) [Such a one is not fit for being thy companion]. (A.) 3 صالحهُ, (A, Msb, K,) inf. n. صَلَاحٌ (S, Msb, K) and مُصَالَحَةٌ, (S, K,) the former of which is made fem. in a verse of Bishr Ibn-Abee-Házim, (TA,) [He made peace, or became at peace or reconciled, with him; or he reconciled himself with him: for] مُصَالَحَةٌ is the contr. of مُخَاصَمَةٌ. (Mgh.) And صالحهُ عَلَى كَذَا He made peace, or reconciliation, [or a compromise,] with him on the condition of such a thing. (MA.) and صالحهُ عَلَى بَعْضِ مَا لَهُ [He compounded with him for part of what was owed to him; he made a compromise with him on the condition of receiving part of what was due to him]; said of a creditor and debtor. (Mgh in art. ضغط.) And صَالَحْتُ بَيْنَ القَوْمِ, inf. n. مُصَالَحَةٌ, I made peace, or a reconciliation, between the people, or party; syn. لَآءَمْتُ. (Msb in art. لأم. [See also 4.]) 4 اصلحهُ, (A, Mgh, Msb, K,) inf. n. إِصْلَاحٌ, (S, A,) and quasi-inf. n. صَلَاحٌ, (L in art. لقح,) said of a man, (A, Msb,) and of God, (TA,) [and of a thing,] He, and it, made, or rendered, it, or him, good, incorrupt, right, just, righteous, virtuous, or honest; constituted it, disposed it, arranged it, or qualified it, well, rightly, or properly; rectified, corrected, redressed, or reformed, it; put it into a good, incorrupt, sound, right, or proper, state; or restored it to such a state; put it to rights, or in a state of order; set it right, set it in order, ordered it, managed it well, cultured it; adjusted, dressed, or trimmed, it; prepared it properly for use; repaired, mended, amended, or improved, it; made it, or him, to thrive; contr. of أَفْسَدَهُ. (S, * K. [And so by implication in the Mgh &c.]) One says, أَصْلَحْتُ القِدْرَ بِالتَّابَلِ [I made good, qualified properly, or seasoned, (the contents of) the cooking-pot with the seeds that are used in cooking]. (Msb in art. تبل.) And أَصْلَحْتُ السِّقَآءَ بِالرُّبِّ [I seasoned the skin with rob, or inspissated juice]. (S in art. رب.) And أَصْلَحْتُ بَيْنَ القَوْمِ [in which الأَمْرَ is understood, so that the meaning is I rectified, or reformed, or amended, the circumstances subsisting between the people, or party; or] I made peace, or I effected a rectification of affairs, an agreement, a harmony, a reconciliation, an accomodation, or an adjustment; [or I adjusted the affair;] between the people, or party. (Msb.) And سَعَى فِى إِصْلاَحِ ذَاتِ البَيْنِ [He laboured in rectifying, or improving, the bad, or the good, state of circumstances, or the disunion or union, subsisting between people]. (A.) One says also, اصلح الدَّابَّةَ, (TA,) and اصلح إِلَى الدَّابَّةِ, (T, A, Mgh, TA,) the latter because اصلح implies the meaning of أَحْسَنَ, (Mgh,) (tropical:) He acted well to the beast, (T, A, TA,) and put it into a good, or right, or proper, state, or took care of it, or paid frequent attention to it. (A, TA.) and اصلح إِلَيْهِ (tropical:) He acted well to him, did good to him, or benefited him. (K, TA.) And اصلح [alone] (assumed tropical:) He did that which was good, right, or just. (Msb.) 6 تصالحا and اِصَّالَحَا &c.: see 8, in four places.7 انصلح [quasi-pass. of أَصْلَحَهُ; thus signifying It became rectified, &c.: see تَشَعَّبَ]. (K in art. شعب.) 8 اصطلحا (S, A, K) and اصتلحا, (K,) and ↓ تصالحا (S, A, K) and ↓ اِصَّالَحَا, (S, K,) [the last a var. of تصالحا,] all signify the same, (TA,) and القَوْمُ ↓ تصالح, and اصطلحوا, (Mgh,) [They two, (i. e. two persons or two parties,) and] the people, or party, made peace, or became at peace or reconciled, [each with the other, and] one with another: (Msb:) [اِصْطِلَاحٌ is the contr. of اِخْتِصَامٌ and] ↓ تَصَالُحٌ is the contr. of تَخَاصُمٌ. (Mgh.) b2: And اصطلحوا عَلَى أَمْرٍ They (a particular class of persons) agreed together, or among themselves, respecting a particular thing. (ElKhafájee, MF.) b3: [Hence,] اِصْطِلَاحٌ signifies also The agreement of a people to name a thing by any name turned from the primary application. (KT.) b4: And [as an inf. n. used in the sense of a pass. part. n., for مُصْطَلَحٌ عَلَيْهِ,] Conventional [or technical] language: and a conventional [or technical] term: opposed to [لُغَةٌ and] تَوْقِيفٌ. (Mz 1st نوع.) 10 استصلح is the contr. of استفسد: (S, L, K:) [i. e. it signifies He regarded, or esteemed, a thing good, incorrupt, right, just, or the like; as expl. in the TK; and in like manner, a man. b2: He wished, or desired, a thing to be good, incorrupt, right, just, &c.; as in the TK; and in like manner, a man. b3: And He sought to render good, incorrupt, &c. b4: And hence, He treated in such a manner as to render well affected, or obedient.]

A2: Also He sought to do good or to act well [إِلَى فُلَانٍ to such a one]. (KL.) b2: And He sought peace, or concord. (KL.) b3: And It happened well. (KL.) b4: See also 1.

صُلْحٌ a subst. from مُصَالَحَةٌ, (S, Msb, KT,) syn. with the latter; (Mgh;) masc. and fem.; (S, K;) Peace, reconciliation, or agreement, (Mgh, Msb, K, KT, TA,) after contention: and in the law it means a compact to give over, or relinquish, contention. (KT.) One says, وَقَعَ بَيْنَهُمَا صُلْحٌ (A, TA) Peace, or reconciliation, took place between them two. (TA.) [And أُخِذَ صُلْحًا It (a fortress or the like) was taken peacefully, or by surrender.] b2: Also That in respect of which there has been made a peaceful compact: or which has been taken in the way of peace. (Mgh.) b3: And A party at peace with others. (TA.) You say, هُمْ لَنَا صُلْحٌ They are [a party] at peace with us. (A, TA.) And you say also ↓ قَوْمٌ صُلُوحٌ A people, or party, who are at peace: the latter word in this case being app. an inf. n. used as an epithet. (TA. [See also صَالِحٌ.]) صَلْحٌ: see صَالِحٌ.

صَلَاحٌ an inf. n. of صَلَحَ (MA, Mgh, Msb) and of صَلُحَ: (MA:) [used as a simple subst, it signifies Goodness, incorruptness, rightness or rectitude, justness, righteousness, virtue, honesty; &c.: see 1:] contr. of فَسَادٌ; (S, A, Mgh, K;) as also ↓ صُلُوحٌ: (K, TA: [الصَّلُوح in the CK being a mistake for الصُّلُوح:]) accord. to some, it is not used as an attribute of a prophet nor of an apostle, but only of a person inferior to these: accord. to others, however, this restriction is wrong. (MF.) b2: Also quasi-inf. n. of 4. (L in art. لقح.) b3: And [hence,] A thing that is good, and right. (Msb.) See also مَصْلَحَةٌ.

A2: صَلَاحِ, like قَطَامِ, is a name of Mekkeh; (S, A, K;) either from الصُّلْحُ or from الصَّلَاحُ; (TA;) and sometimes it is perfectly decl. [pronounced صَلَاحٌ]. (S, K.) صُلُوحٌ: see صُلْحٌ, and صَلَاحٌ: b2: and see also صَالِحٌ.

صَلِيحٌ: see what next follows.

صَالِحٌ, (MA, L, Msb, K,) from صَلَحَ; (MA;) and ↓ صَلِيحٌ, (IAar, L, K,) from صَلُحَ; (MA;) and ↓ صِلْحٌ; (K;) applied to a thing, (Msb,) and to a man, (MA,) Good, incorrupt, right, just, righteous, virtuous, or honest; &c.; [see 1; contr. of فَاسِدٌ:] (MA, L, K:) pl. صُلَحَآءُ [accord. to general analogy of صَلِيحٌ, and app. applied only to rational beings, like صَالِحُونَ,] and ↓ صُلُوحٌ [q. v.; this being said by some to be a pl. of صَالِحٌ; and by others, to be originally an inf. n.; like as is said of شُهُودٌ]. (L.) One says رَجُلٌ صَالِحٌ فِى نَفْسِهِ [A man good, incorrupt, &c., in himself], مِنْ قَوْمٍ صُلَحَآءَ [of a people good, incorrupt, &c.]. (L.) And هُوَ عَلَى حَالَةٍ صَالِحَةٍ [He is in a good, right, or proper, state or condition]. (TA.) b2: [Hence,] صَالِحٌ signifies also (assumed tropical:) Suitable, fit, or meet: so in the saying, هُوَ صَالِحٌ لِلْوِلَايَةِ (assumed tropical:) [He is fit for the office of prefect, or the like]. (Msb.) b3: And (tropical:) Much, copious, or frequent: one says مَطْرَةٌ صَالِحَةٌ (tropical:) A copious rain. (Yaakoob, L, TA.) And hence the saying of IJ, أُبْدِلَتِ التَّآءُ مِنَ الوَاوِ إِبْدَالًا صَالِحًا, meaning (tropical:) [ت is substituted for و] frequently. (TA.) b4: The ا in صَالِحٌ is [often] omitted in writing [though not in pronunciation] when it is used as a proper name [so that the name is written صلح, or more properly صٰلِحٌ]. (Durrat el-Ghowwás in De Sacy's Anthol. Gram. Ar. p. 66 of the Arabic text.) صَالِحَةٌ [a subst. from صَالِحٌ, made so by the affix ة; A good deed or action; an act of beneficence; a benefit]. One says, لَا تُعَدُّ صَالِحَاتُهُ [His good deeds, or beneficent actions, are not to be numbered]. (A, TA.) And أَتَتْنِى صَالِحَةٌ مِنْ فُلَانٍ

[A benefit came to me from such a one]. (TA.) اِصْطِلَاحٌ [for مُصْطَلَحٌ عَلَيْهِ: see 8, last sentence].

اِصْطِلَاحِىٌّ Conventional [or technical] language: opposed to [لُغَوِىٌّ and] تَوْقِيفِىٌّ. (Mz 1st نوع.) مُصْلِحٌ [act. part. n. of 4, q. v.]. One says, رَجُلٌ مُصْلِحٌ فِى أُمُورِهِ وَأَعْمَالِهِ [A man who does well, rightly, justly, or properly, in his affairs and his actions]. (L.) مَصْلَحَةٌ A cause, a means, or an occasion, of good; a thing, an affair, or a business, conducive to good, or that is for good; [and hence it may often be rendered simply an affair, when the context shows it to mean what is conducive to good or done for a good purpose;] contr. of مَفْسَدَةٌ; (S and Msb and K in art. فسد;) a good, right, or virtuous, affair; (KL;) a thing that is good and right; syn. ↓ صَلَاحٌ [q. v.]: pl. مَصَالِحُ. (S, A, Msb, K.) One says, نَظَرَ فِى مَصالِحِ النَّاسِ [He considered the things that were for the good of the people]. (A, TA.) And هُمْ مِنْ أَهْلِ المَفَاسِدِ لَا المَصَالِحِ [They are of the people who occupy themselves in the things conducive to evil, not the things conducive to good]. (A, TA. *) And فِى الأَمْرِ مَصْلَحَةٌ In the affair is that which is good: (Msb:) [or a cause of good.] and رَأَى الإِمَامُ المَصْلَحَةَ فِى كَذَا The Imám saw what was good and right [or what was conducive to good] in such a thing. (TA.) b2: It is also an inf. n. of صَلَحَ. (MA.) مُتَصَلَّحٌ A place, of a garment [&c.], that is to be repaired, or mended; syn. مُتَرَدَّمٌ. (T in art. ردم.)

دون: دان مضارعها يدون: لعن (هلو) اشتقت من الكلمة الفرنسية damne.
دَوّن (بالتشديد): كتب (محيط المحيط).
تَدَوّن: كتب اسمه في ديوان الجند، ففي حيان (ص18 ق)، كان جندياً متدوناً عند العامل.
وتدوّن: ذكرت في معجم فوك في مادة لاتينية معناها جمع.
دُون: تستعمل بمعنى اسم التفضيل (انظر لين) ففي كليلة ودمنة أن في دون ما كلمتك به نهاية لمثلك. وفي المقري (1: 135): ولم يجرؤ الجزار أن يبيع اللحم بدون ما حد له المحتسب في الورقة.
دُوَن: بمعنى قبل. ودون غيره: ترجيحاً، تفضيلاً. وأنا متعجب من فضلك دون علمك، أي أنا متعجب من فضلك أكثر مما أنا متعجب من علمك. (بوشر). دون: بلا، من غير (فوك) وفي المقري (1: 137): دون عمامة أي بلا عمامة (أخبار ص135، ابن بطوطة 4: 380) لاقفي النويري (الأندلس ص488)، دخل قرطبة دون مانع.
بدون أن: دون أن، من غير أن (دي سلان المقدمة 1: 38 رقم1) حيث عليك أن تقرا حسب ما جاء في طبعة بولاق: كان أكثرها يصدر عني بالكلام المرسل بدون أن يشاركني أحد ممن ينتحل الكتابة في الأسجاع لصعب انتحالها.
اخردا ودونه: الخلاصة، الحاصل، النتيجة (بوشر) فدونك وإياه (ألف ليلة 2: 323) وقد ترجمها لين إلى الإنجليزية بما معناه: ولذلك أمسكه. ويبدو لي أن هذه الترجمة لا تنسجم مع مجموع العبارة. وأنا أترجمها (بما معناه): (افعل به ما تشاء وما ترى إنه ملائم) كما يقال: دونك وما تريد (كوسج لطائف ص80).
دُوِنيّ: حقير، رديء، خسيس (هلو)، (بوشر، همبرت ص243، دولابورث ص129).
دَوَيْني: شجيرة ترتفع نحو قدم تقريباً وهي دائمة الخضرة طول السنة (بركهارت سوريا ص501.
ديوان. ديوان البّر: ديوان أسسه علي بن عيسى، وزير المقتدر الخليفة العباسي. ويشرف هذا الديوان على الواردات من بعض الأسلاك التي أوقفها هذا الوزير. وهذه الواردات تستعمل لصيانة الثغور، وسد ما تحتاجه مكة المكرمة والمدينة المنورة (الفخري ص315).
ديوان الخاتم: أسسه الخليفة معاوية لكي يمنع التزوير والغش فان رجلاً كبيراً قد غير الرقم في أمر ليدفع له مبلغ من المال أعطاه إياه ولم يكن هذا الأمر بالدفع مختوماً. والقائمون على ديوان الخاتم يتسلمون كل أمر مكتوب يصدر عن الخليفة فيطوونه عدة طيات ثم يحزونه حزاً يتناول جميع الطيات ثم يدخلون في هذا الحز خيطاً أو شريطاً من الرق ثم يختمون على طرفي الخيط أو شريطاً من الرق ثم يختمون على طرفي الخيط أو الشريط بخاتم رئيس الديوان. وقد بقي هذا الديوان حتى نحو منتصف العصر العباسي (انظر الفخري ص130، المقدمة 2: 56، الثعالبي لطائف ص12).
ديوان الخراج: (ابن خلكان 9: 38).
ديوان الترتيب (ابن خلكان 7: 64) ويقول دي سلان (الترجمة 3: 90 رقم1): إنني أميل إلى الاعتقاد إنه نفس ديوان الرواتب حيث تنظم الرواتب وتدفع.
ديوان الزمام: انظره في مادة زمام الديوان العزيز: حكومة الخليفة في بغداد، وفي أيام صلاح الدين: الخليفة نفسه (انظر الملحق بالجزء الثالث من الترجمة الإنجليزية لتاريخ ابن خلكان).
ديوان الكشف انظره في مادة الكشف.
ديوان التوقيع: انظره في مادة توقيع.
الدواوين العلمية: مجموعات على أحاديث نبوية، وأخبار تاريخية، وتفاسير للقرآن الكريم، وشروح لغوية، وأشعار، ومعارف مختلفة. تدرس في المدارس (دي سلان المقدمة 2: 606 رقم3).
وديوان: بناية كبيرة تستوفي فيها ضريبة الكمارك (انظر معجم الأسبانية ص47) ويسكن فيها التجار الأجانب وبخاصة التجار النصارى. ويستعمل في نفس الوقت مخزناً لبضاعاتهم، وملتقى للتجار يتعاملون فيه ويتبايعون. ففي رحلة ابن جبير (ص306) في سنت حان دارك: (وساروا بنا إلى الديوان وهو خان يتخذ منزلاً للقافلة) ويقول إن التجار يودعــون فيه أمتعتهم، وينزلون في الطابق العلوي من البناية. وفي رحلة كلينار (ص3 ق): بناية كبيرة في ضاحية مدينة فاس ينزل فيها التجار النصارى، وتسميها العامة دوانة.
وفي رحلة مارسول (2: 32) (مراكش): (في القيصرية توجد دار الدوانة حيث ينزل التجار النصارى من أهل أوربا مع بضائعهم وفيها يتعاملون مع غيرهم من التجار).
وفي رحلة تاريخية (ص79) في مراكش: (توجد بناية كبيرة واسعة يطلق عليها اسم الدوانة. ينزل فيها التجار النصارى القادمون من أوربا).
وفي رحلة مانهام (ص59): (وأخيراً وصلنا إلى المنزل الذي نزلنا فيه ويسمى الديوان).
وفي رحلة موكيت (ص176): (مراكش): (دوان حيث ينزل النصارى) وكذلك في ص188.
ديوان: الضريبة عامة. (بارت 3، 513).
ديوان، في صقلية: أملاك الدولة، (الجريدة الآسيوية 1845، 2: 318، وانظر ص338، جريجور ص34).
ديوان المفرد: انظره في مفرد.
ديوان: ردهة، بهو، قاعة استقبال (بوشر، همبرت ص192).
ديوان: كّتاب (الحساب والتقدير لين نقلاً من تاج العروس. ونجد جمع هذه الكلمة بهذا المعنى عند الماسن (ص145): نكب الواثق بالله دواوينه وكتابه وأخذ منهم أموالاً عظيمة.
ديوانيّ: نسبة إلى ديوان بمعنى كرك (عشر ص40، 174) وقد كتبت فيه هذه الكلمة: دنانير.
دواوون: كاتب (أماسن ص145، 204) ويجب حذفها من معجم فريتاج إذ لا وجود لهذه الكلمة. وفي عبارتين عند الماسن نجد دواوين جمع ديوان، وهي في العبارة الأولى (انظر أعلاه) تدل على موظفي الديوان، وفي الثانية تدل على المعنى المألوف وهو دائرة الحكومة.
أدون (انظر لين)، وهي في الواقع مستعملة (المقري 2: 254)، وفي ابن البيطار (1: 528) وقد يكون منه أبيض وهو أدون أصنافه.
مُدّون: حصن مدون: شهير (رتجرز ص154، وانظر ص156).
مُدَوَّنَة: قتوى، سنْة، قانون (الكالا) ولعل هذه الكلمة أصبحت تدل على هذا المعنى لأن المجموعة الشهيرة في فروع الفقهي المالكي التي صنفها سحنون تسمى المُدَوَّنَة.

دون

1 دَانَ, aor. ـُ inf. n. دَوْنٌ; and ↓ أُدِينَ, (S, K,) with damm, (K,) inf. n. إِدَانَةٌ; (S;) He, or it, was, or became, such as is termed دُونٌ; (S, K;) [i. e.] low, base, vile, &c.: or weak: (K:) mentioned by Er-Rághib on the authority of IKt: (TA:) so say some: but accord. to others, دُونٌ has no verb. (S, TA.) لَمْ يَدُنْ, (as in my copies of the S,) or لم يُدَنْ, (as in the TA,) at the end of a verse of 'Adee, as some relate it, [perhaps the only authority for these two verbs,] is accord. to others لم يدَنّْ, from دَنَّى

meaning “ he, or it, was, or became, weak. ” (S, K.) 2 دوّن الدَّيوَانَ, (inf. n. تَدْوِينٌ, TA,) He wrote, composed, or drew up, the register [&c.]. (S, * Msb, K, TA. *) And دوّن الدَّوَاوِينَ He instituted, appointed, or arranged, the registers for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) or others: (Msb:) said of 'Omar; who is related to have been the first that did this, (Mgh, Msb,) among the Arabs. (Msb.) And دوّن الكُتُبَ He collected the writings. (Mgh.) [And دوّن شِعْرَ فُلَانٍ He collected the poetry of such a one.] And تَدْوِينٌ signifies also The writing [a person's name &c.] in a دِيوَان [or register]. (KL.) You say, دوّنهُ He wrote it [in a register]. (MA.) [And He registered him.]4 أُدِينَ, inf. n. إِدَانَةٌ: see 1.

A2: مَا أَدْوَنَهُ [as meaning How low, base, vile, &c., is he, or it!] is [asserted to be] a phrase not used, (As, T, K, TA,) because [it is said that] دُونٌ has no verb. (As, T, TA.) 5 تدوّن He was, or became, in a state of complete richness, wealth, or competence. (IAar, T, K.) [See also تذوّن. Perhaps both are correct, as dial. vars.]

دُونً Low, base, vile, mean, paltry, inconsiderable, or contemptible; (Fr, T, S, M, * Msb, K;) applied to a man &c.: (T, Msb:) and inferior, i. e. lower, baser, viler, &c., in grounds of pretension to respect or honour [or in any approvable quality]: (Lth, T:) and such as falls short [of a thing]; used in this sense as a prefixed noun: (Ham p. 686:) [see below what is said of its usage as a prefixed noun by Lth and by Sb: and used as an epithet, scanty, or deficient; applied to anything:] and of a middling sort; between good and bad; applied to a man and to a commodity: (M:) and also high, or eminent, in rank or condition; noble, or honourable: (T, K:) thus it bears two contr. significations (K) [and significations intermediate between those two]. A poet says, إِذَا مَا عَلَا المَرْءُ رَامَ العَلَآء

وَيَقْتَعُ بِالدُّونِ مَنْ كَانَا دُونَا [When the man is high in rank, or nobility, he seeks highness: and he who is low is content with that which is low]. (S.) Accord. to the most common usage, (Msb,) or accord. to what is asserted to be the most common usage, (Lh, M,) one says رَجُلٌ مِنْ دُونٍ (T, M, Msb, K) and شَىْءٌ مِنْ دُونٍ (M, Msb) A man who is [of a kind that is] low, base, &c., and a thing that is [of a kind that is] low, base, &c.: (Msb:) but sometimes they said رَجُلٌ دُونٌ and شَىْءٌ دُونٌ, without مِنْ; (M, Msb;) and ثَوْبٌ دُونٌ a bad [or an inferior] garment, or piece of cloth: (M:) or one should not say رَجُلٌ دُونٌ; (T, K;) for the Arabs did not use this phrase. (T.) Accord. to Lth, one says, هٰذَا دُونُ ذَاكَ [This is the inferior of that], when meaning to denote by it low estimation, using the nom. case: (T:) [but this is uncommon, if allowable:] Sb says that دُون is not used in the nom. case as a prefixed noun: as to the saying in the Kur [lxxii. 11, an instance similar to which occurs also in vii. 167], مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٰلِكَ, the meaning is, وَ مِنَّا قَوْمٌ دُونَ ذٰلِكَ [i. e. Of us are the righteous, and of us are a party below that party in rank or estimation]; (M, TA;) or, as another says, دون is here in the accus. case but in the place of a noun in the nom. case because it is generally used as an adv. n. (TA.) b2: As an adv. n., دُون signifies Below, contr. of فَوْق; (S, K;) as denoting a falling short of the [right or approved] limit; (S;) or denoting low, or mean, estimation or condition; (Lth, T, M;) or a condition lower, baser, viler, &c., than that of another, in grounds of pretension to respect or honour [or in any approvable quality]; (Lth, T;) [and hence, inferior to, beneath, under, or short of, another in rank, height, size, &c.;] and less than another, and more deficient than another: (Fr, T:) and also above; i. q. فَوْق; (T, K;) in highness, or eminence, of rank or condition, or in nobility; (T;) [and hence, exceeding another, and more than another:] thus bearing two contr. significations. (K.) You say, زَيْدٌ دُونَكَ meaning Zeyd is [below thee, or] in a condition lower, baser, viler, &c., than thine, in grounds of pretension to respect or honour [&c.]: and when one says, “Verily such a one is high, or eminent, in rank or condition,” or “ is noble,” another replies, وَ دُونَ ذٰلِكَ meaning And above that. (T.) b3: Also Beneath, below in situation, or under; syn. تَحْت. (T, TA.) Using it in this sense, you say, دُوَن قَدَمِكَ خَدُّ عَدُوِّكَ [May the cheek of thine enemy be beneath thy foot]: (T, TA:) and جَلَسَ دُونَهُ [He sat below him]. (TA.) b4: Also Before in respect of place, or in front: and [the contr., namely,] behind, or beyond. (T, M, K.) [You may say, using it in the former sense, جَلَسَ دُونَهُ He sat before him, or in front of him: (see Ham p. 86:) and, using it in the latter sense,] you say, هٰذَا أَمِيرٌ عَلَى مَا دُونَ جَيْحُونَ This [man] is governor, or prince, over what is beyond [the river] Jeyhoon. (TA.) b5: And i. q. قَبْل [generally signifying Before in respect of time; but as some say, in respect of place also, which may perhaps be here meant]: (T:) and [the contr., namely,] i. q. بَعْد [generally meaning after in respect of time; but as some say, in respect of place also, which may perhaps be here meant]. (Fr, T, TA.) b6: It signifies also Nearer than another thing: (S, Msb, K:) so in the phrase هٰذَا دُونَ ذٰلِكَ [This is nearer than that]; (S Msb;) or هٰذَا دُونَهُ [this is nearer than he, or it]. (K.) [Hence,] one says also, اُدْنُ دُونَكَ meaning Draw thou near in the space that is between me and thee: (A Heyth, T:) [or approach thou nearer to me:] or draw thou near [or nearer] to me. (IAar, T, M, K.) And يَزِيدُ بَغُضُّ الطَّرْفَ دُونِى, a saying of a poet, means Yezeed lowers the eye towards a spot between me and him. (A Heyth, T.) [خَشَعَتْ دُونَهُ الأَبْصَارُ, also, has a similar meaning: see 1 in art. خشع. So, too, has the phrase, خَاوَتَ طَرْفَهُ دُونِى: see 3 in art. خوت. And hence,] one says, دُونَ النَّهْرِ جَمَاعَةٌ [In the way of, or to, the river, or on this side of the river, or nearer than the river, is a company of men; or] before thy reaching the river [there is to be found, or encountered, a company of men]. (K.) And دُونَ قَتْلِ الأَسَدِ أَهْوَالٌ [In the way of, or to, the slaying of the lion, or] before thine attaining to the slaying of the lion, terrors [are to be encountered]. (T, TA.) [And دُونَهُ خَرْطُ القَتَادِ: see 1 in art. خرط.] And حَالَ دُونَ الشَّىْءِ [It intervened as an obstacle in the way to the thing; or] it prevented from attaining the thing. (W p. 71.) [And لَيْسَ دُونَهُ شَىْءٌ There is nothing intervening as an obstacle in the way of, or to, him, or it.] And [hence,] قُتِلَ دُونَ مَالِهِ, and نَفْسِهِ, and أَخِيهِ, and جَارِهِ, He was slain in defence of his property, and of himself, and of his brother, and of his neighbour. (Occurring in a trad. commencing with the words الغَرِيقُ شَهِيدٌ, in the “ Jámi' es-Sagheer,” and thus explained in the margin of a copy of that work.) [And نَبَحَ دُونَهُ is a modern phrase meaning (assumed tropical:) He defended him as though by barking in the way to him.] b7: [Hence,] also i. q. عَلَى [as meaning Against; denoting defence by means of intervention: see an ex. in a verse cited voce شَخْصٌ]. (Fr, T, TA.) b8: And i. q. عِنْدَ [meaning At, near, nigh, by, or near by; with, or present with; &c.]. (Fr, T, Ibn-Es-Seed.) Accord. to Ez-Zowzanee, it has this meaning in the saying of Imra-el-Keys, [describing a horse,] فَأَلْحَقَنَا بِالهَادِيَاتِ وَ دُونَهُ جَوَاحِرُهَا فِى صَرَّةٍ لَمْ تُزَيَّلِ (TA, but only the former hemistich is there given,) i. e. And he made us to overtake the foremost of the wild animals, while near to him were those that lagged behind, in a herd, not dispersed. (EM p. 48.) b9: And i. q. غَيْر [as meaning Other than, beside, or besides, exclusively of, or not as used before a substantive or an adjective]. (K.) Hence, in the Kur [xxi. 82], وَيَعْمَلُونَ عَمَلًا دُونَ ذٰلِكَ [And who should do work other than, or beside, that]. (Fr, TA.) And in the same [iv. 51 and 116], وَيَغْفِرُ مَا دُونَ ذٰلِكَ But He will forgive what is other than that: or, as some say, what is less than that. (Er-Rághib, TA.) and so, it is said, in the trad., لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ

صَدَقَةٌ [There is no poor-rate to be exacted in the case of what is other than, or not, or, rather less than, five ounces]. (K.) So, too, it is said to mean in the trad., أَجَازَ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا [He allowed the divorcing a wife for a gift, or compensation, other than the عِقَاص (q. v.) of her head: in the CK, in which الخَلْعُ is erroneously put for الخُلْعَ, this is given as an ex. of ذُونَ in the sense of سَوِى, which is syn. with غَيْر]: or the meaning is, for anything, even for the عقاص of her head. (K, TA.) b10: It is also used (M, K, TA) as a subst. (M, TA) with مِنْ prefixed to it, [very often in this case, in the Kur and elsewhere, as meaning غَيْر and sometimes in other senses explained above,] and likewise with بِ (M, K, TA,) though rarely. (K.) One says, هٰذَا دُونَكَ and هٰذَا مِنْ دُونِكَ [This is below thee, or above thee: &c.]. (M, TA.) And it is said in the Kur [xxviii. 23], وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ (M, TA) And he found in a place below them two women: (Bd:) or beside them, or exclusively of them. (Jel.) One says also, هٰدَا لِىدُونَ لَكَ or مِنْ دُونِكَ [meaning This belongs to me exclusively of thee]; i. e. thou hast no right nor share [with me] in this. (Kull p. 186.) The phrase فِيهِمْ مَنْ لَيْسَ بِدُونِهِ [app. as meaning Among whom was such as was not below him in respect of knowledge of poetry] is used by Akh in his book on rhymes. (M, TA.) b11: It also denotes a command, (T, K,) and an incitement (Fr, T, S, K) to do a thing. (S.) Using it in the former sense, you say, دُونَكَ الدِّرْهَمَ, meaning Take thou the dirhem; (T;) or دُونَكَ الشَّىْءَ and دُونَكَ بِالشَّىْءِ, meaning Take thou the thing: (M:) and using it in the latter sense, you say, دُونَكَهُ, (S, K, TA,) meaning Keep thou, cleave thou, cling thou, or hold thou fast, to him; and take care of him: (TA:) or دُنَكَ زَيْدًا Keep thou, &c., to Zeyd, taking care of him. (T.) Temeem [meaning a party of the tribe so named] said to El-Hajjáj, when he had slain, i. e. crucified, Sálih Ibn-' Abd-Er-Rahmán, “ Permit us to bury Sálih: ” and he replied, دُونَكُمُوهُ [Take ye him]. (S, TA.) b12: And it also denotes a threat. (T, K.) So in the sayings دُوَكَ صِرَاعِى [Beware thou of wrestling with me] and دُونَكَ فَتَمَرَّسْ بِى [Beware thou, and then set thyself against me to do evil if thou canst]. (T, TA.) b13: It is said that no verb is derived from it: (T, S, M, Msb:) but some assert that دَانَ and أُدِينَ [mentioned in the first paragraph of this art.] are derived from it. (S.) b14: The dim. of دُونَ is ↓ دُوَيْنَ: (Ham p. 404:) and ↓ دُوَيْنَةَ occurs as a dim. in a verse of a post-classical poet; but, [ISd says,] of what word I know not, unless they said ↓ دُونَةَ [for دُونَ]. (M.) دُونَةَ: see the next preceding sentence.

دُوَيْنَ: see the next preceding sentence.

دُوَيْنَةَ: see the next preceding sentence.

دَيْوَانٌ: see the next paragraph.

دِيوَانٌ, an arabicized word, (AO, M, Msb, &c.,) from the Pers\. [دِيوَانْ]; (AO, M, &c.;) [though some hold it to be of Arabic origin:] J says, (TA,) it is originally دِوَّانٌ, but ى is substituted for one of the و s ; as is shown by its pl., (S, Msb,) which is دَوَاوِينُ; (S, M, Msb, K;) for if the ى were radical, they would say دَيَاوِينُ; (S;) but accord. to IDrd and IJ, (IB, TA,) it has this latter pl. also: (M, IB, K, TA:) Sb says that the و in دِيوَانٌ, though after ى, is not changed into ى, as it is in سَيِّدٌ, because the ى in the former word is not inherent; that word being of the measure فِعَّالٌ, from دَوَّنْتَ; (M;) [i. e.] it is from دَوَّنَ الكُتُبَ meaning “ he collected the writings; ” as is shown by their saying ↓ دُوَيْوِينٌ, (M,) which is the dim.: (Msb:) ISk says that ديوان is with kesr only [to the د]; (M;) but one says ↓ دَيْوَانٌ also, (K,) which is mentioned by Ks, as postclassical, and by Sb; like بَيْطَارٌ: (M:) the meaning is A دَفْتَر [or register]: (Shifá el-Ghaleel, TA:) or a collection of written leaves or papers [forming a book, generally for registration]: (ISk, M, Mgh, * K:) or a register of accounts; an accountbook: (Msb:) and a register of soldiers and pensioners [and others]: (IAth, K:) the first who instituted, or appointed, or arranged, such a book, (Mgh, Msb, K,) among the Arabs, (Msb,) for the prefects, or administrators, (Mgh, Msb,) and the Kádees, (Mgh,) is said to have been 'Omar: (Mgh, Msb, K: *) accord. to El-Máwardee, it is a register of what concerns the rights, or dues, of the state, relating to the acts of the government, and the finances, and the military and other administrators thereof: (TA:) then any book was thus called: and especially the poetry of some particular poet: so that this meaning became [conventionally regarded as] a proper signification thereof; (Shifá el-Ghaleel, TA;) i. e. a collection of poetry [of a particular poet]. (TA.) [Hence,] one says, فُلَانٌ مِنْ أَهْلِ الدِّيوَانِ, meaning Such a one is of those whose names are written in the register. (Mgh.) [Also Such a one is of the keepers of the register; or, is of the registrars. (And sometimes it has another meaning, which see below.) And hence the saying] الشِّعْرُ دِيوَانُ العَرَبِ (assumed tropical:) [Poetry is the register of the Arabs]: because they used to refer to it on their differing in opinion respecting genealogies and wars or fights and the appointing of stipends or allowances from the government-treasury, like as the people of the ديوان [properly so called] refer to their ديوان in a case that is doubtful to them; or because it was the depository of their sciences, and the preserver of their rules of discipline, and the mine of their histories. (Har p. 263.) b2: Afterwards, also, it was applied to signify An account, or a reckoning. (Msb, TA.) b3: and Writers [of accounts or reckonings]. (TA.) b4: And A place of account or reckoning, (Msb, TA,) and of writers [of accounts or reckonings] (TA.) b5: [Also A council, court, or tribunal: see دَسْتٌ. Hence أَهْلُ الدِّيوَانِ sometimes means The people of the council, court, or tribunal. b6: And also, in the present day, A long seat, formed of a mattress laid against the side of a room, upon the floor or upon a raised structure or frame, with cushions to lean against; or two or more of such mattresses &c. similarly placed.]

ديوَانِىٌّ Of, or belonging to, a دِيوَان. (TA.) دُوَيْوِينٌ dim. of دِيوَانٌ, q. v. (M, * Msb.) أَدْوَنُ is used by IJ in the phrase ذٰلِكَ أَقَلٌّ الأَمْرَيْنِ وَأَدْوَنُهُمَا [That is the lesser of the two affairs, or cases, and the lower, baser, &c., of them]: but [ISd says that] this is strange, because [he held that], like أَحْنَكَ, it has no verb belonging to it. (M.)

صدق

1 صَدَقَ, (S, M, O, Msb, K,) aor. ـُ (M, TA,) inf. n. صِدْقٌ (S, * M, O, * Msb, K, TA) and صَدْقٌ, (M, K,) the former of which is the more chaste, (TA,) or the latter is an inf. n. and the former is a simple subst., (K,) and تَصْدَاقٌ (M) and مَصْدُوقَةٌ, (O, K, TA,) which is one of the [few] inf. ns. of the measure مَفْعُولَةٌ, (O, TA,) [or a fem. pass. part. n. used as an inf. n. like as is said of its contr.

مَكْذُوبَةٌ,] he spoke, said, uttered, or told, truth, or truly, or veraciously; contr. of كَذَبَ: (Msb: [and in like manner it is said in the S and M and O and K that صِدْقٌ is the contr. of كَذِبٌ:]) Er-Rághib 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 be a promise or other than a promise; and only in what is said in the way of information: but sometimes they are in other modes of speech, such as asking a question, and commanding, and supplicating; as when one says, “Is Zeyd in the house? ” for this implies information of his being ignorant of the state of Zeyd; and when one says, “ Make me to share with thee, or to be equal with thee,” for this implies his requiring to be made to share with the other, or to be made equal with him; and when one says, “Do not thou hurt me,” for this implies that the other is hurting him: صِدْقٌ, he says, is [by implication] the agreeing 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,” for this may be termed صِدْق because what is told is such, and it may be termed كَذِب because it is at variance with what the speaker conceives in his mind. (TA.) One says, صَدَقَ فِى الحَدِيثِ [He spoke truth in the information, or narration]. (S, O, K.) And صَدَقَهُ i. e. He told him, or informed him, with truth, or veracity, (AHeyth, * M, Msb, *) فِى القَوْلِ [in the saying]; for it is trans. as well as intrans. (Msb.) And صَدَقَهُ الحَدِيثَ (S, O, K, in the CK [erroneously] صَدَّقَ فُلانًا الحَدِيثَ) He told him with truth, or veracity, the information, or narration; for it is sometimes doubly trans. (TA.) And صَدَقَنِى سِنَّ بَكْرِهِ [He hath told me truly the age, or as to the age, of his youthful camel; or صَدَقَنِى سِنُّ بَكْرِهِ the age of his youthful camel has spoken truly to me]: (S, O, K:) a prov., (S, O,) expl. in art. بكر [q. v.]. (K.) And فُلَانٌ لَا يَصْدُقُ أَثَرُهُ and أَثَرَهُ, meaning Such a one, when asked, will not tell truly whence he comes. (M.) And صَدَقَتْ يَمِينُهُ His oath was, or proved, true. (Msb in art. بت.) صَدَقْتُ اللّٰهَ حَدِيثًا إِنْ لَمْ أَفْعَلْ كَذَا is an oath of the Arabs, meaning لَا صَدَقْتُ الخ [May I not utter truly to God a saying, i. e. may I not speak truth to God, if I do not such a thing]. (AHeyth, O, K.) One says also, صَدَقَهُ النَّصِيحَةَ, and الإِخَآءَ, He rendered to him truly, or sincerely, good advice, and brotherly affection. (M.) And صَدَ قُوهُمُ القِتَالَ (S, M, K, * TA) [They gave them battle earnestly, not with a false show of bravery; as is implied in the S, and M, and K; i. e.] they advanced against them boldly in fight: (M, TA:) and in like manner, صَدَقُوا فِى القِتَالِ they advanced boldly in fight: or, accord. to Er-Rághib, the former means they gave them battle so as to fulfil their duty: and hence, in the Kur [xxxiii. 23], رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللّٰهَ عَلَيْهِ, Men who fulfilled the covenant that they had made with God. (TA.) And صَدَقَ اللِّقَآءَ, inf. n. صِدْقٌ, He was firm, or steady, in encounter, or conflict. (M, TA.) and صَدَقَ ظَنِّى My opinion was, or proved, true, or correct, like as one says [in the contrary case], كَذَبَ: (Er-Rághib, TA:) whence, in the Kur [xxxiv. 19], وَلَقَدْ صَدَقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ, meaning فِى ظَنِّهِ [i. e. And assuredly Iblees was, or proved to be, correct in his opinion that he had formed against them]: but some read ↓ صَدَّقَ, meaning, as Fr says, حَقَّقَ [i. e. Iblees proved, or found, to be true, his opinion &c.]. (TA.) and صَدَقَتْهُ نَفْسُهُ His soul [told him truth; meaning,] diverted him, or hindered him, or held him back, from an undertaking, causing him to imagine himself unable to prosecute it. (TA in art. كذب.) And صَدَقَ الصُّبْحُ [The dawn shone clearly]. (S in art. سقط.) [And one says of a word or the like, يَصْدُقُ عَلَى كَذَا, meaning It applies correctly to such a thing.] b2: صَدَقَ الوَحْشِىُّ: see 2, near the end.2 صدّقهُ, (S, M, O, &c.,) inf. n. تَصْدِيقٌ, contr. of كَذَّبَهُ. (O, * K.) [This explanation implies several meanings here following.] He attributed, or ascribed, to him truth, veracity, or the speaking truth. (Msb.) And He said to him, “Thou hast spoken truth. ” (Msb.) He accepted, or admitted, [or assented to, or believed,] what he said: (M:) you say, صدّقهُ فِى حَدِيثِهِ [He accepted, &c., what he said in his information, or narration]: (S:) and you say صدّق بِلِسَانِهِ [He assented to the truth of what was said with his tongue]; as well as بِقَلْبِهِ [with his heart, or mind]. (T in art. اَمن.) He held him to be a speaker of truth. (MA.) [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 ex. in a verse cited voce بَيْنٌ.] He found it (an opinion) to be true, or veritable. (Ksh and Bd and Jel, in xxxiv. 19.) He verified it; confirmed its truth; or proved it to be true, or veritable; i. e. an opinion [&c.]; syn. حَقَّقَهُ: (Ksh and Bd, ibid.:) one says, صَدَّقَ الخَبَرَ الخُبْرُ [The trial, proof, or test, verified the information]. (S in art. خبر.) See 1, near the end. In the saying in the Kur [xxxix. 34], وَالَّذِى جَآءَ بِالصِّدْقِ وَصَدَّقَ بِهِ, [which seems to be best rendered But he who hath brought the truth and he who hath accepted it as the truth, (see كَذَّبَ بِالأَمْرِ,)] 'Alee the son of Aboo-Tálib is related to have said that by الذى جآء بالصدق is meant Mohammad; and by الذى صدّق به, Aboo-Bekr: or, as some say, Gabriel and Mohammad [are meant by the former and the latter respectively]: or by the former, Mohammad; and by the latter, [every one of] the believers: (M:) accord. to Er-Rághib, by وصدّق به is meant and hath found, or proved, to be true (حَقَّقَ) that which he hath brought by word, by that which he hath aimed at (بِمَا تَحَرَّاهُ) by deed. (TA.) b2: صدّق is also said to signify He said, “This thing is the truth; ” like حَقَّقَ. (TA in art. حق.) b3: And this verb also denotes المُبَالَغَةُ فِى الصِّدْقِ: thus in the saying, صَدَّقَتْ فِيهِمْ ظُنُونِى

[My opinions respecting them were, or proved to be, very true or correct]. (Ksh, in xxxiv. 19.) b4: صدّق الوَحْشِىُّ, (O, K, TA,) or ↓ صَدَقَ, (so in a copy of the M,) (tropical:) The wild animal ran without looking aside, when charged upon, or attacked: (M, O, K, TA:) mentioned by IDrd. (O, TA.) A2: صَدَّقَهُمْ He exacted from them the poor-rate. (TA. [See صَدَقَةٌ.]) b2: See also 5.3 صَادَقْتُهُ, (M,) inf. n. مُصَادَقَةٌ (S, M, O, K) and صِدَاقٌ, (M, O, K,) the latter like كِتَابٌ, (TA, [in the CK erroneously written صَداق,]) I acted, or associated, with him as a friend, or as a true, or sincere, friend. (S, * M, O, * K. *) [See also 6.]4 اصدق المَرْأَةَ He named for the woman a صَدَاق [or dowry]: (S, M, * O, K:) or he gave her her صَدَاق: (M, * Msb:) or he appointed her, or assigned her, a صَدَاق, on taking her as his wife: (TA:) and he married her, or took her as his wife, on the condition of his giving her a صَدَاق. (Msb.) And sometimes this verb is doubly trans.; whence, in a trad., مَا ذَا تُصْدِقُهَا فَقَالَ إِزَارِى [It was said, “What is it that thou meanest for her, or givest her, as her dowry? ” and he said, “My waist-wrapper ”]. (Mgh.) 5 تصدّق عَلَيْهِ He gave him (i. e. the poor, Mgh, Msb) what is termed صَدَقَة, (M, Mgh, Msb,) meaning [an alms, or] what is given for the sake of God, (M,) or what is given with the desire of obtaining a recompense from God: (M, * Mgh:) and عليه ↓ صَدَّقَ signifies the same; (M, TA;) and in this sense صدّق is [said by some to be] used in the Kur lxxv. 31. (TA.) Hence, in the Kur [xii. 88], وَتَصَدَّقْ عَلَيْنَا: (TA:) or this means (assumed tropical:) And do thou confer a favour upon us by giving that which is [not like the mean merchandise that we have brought, but of middling quality,] between good and bad. (M.) One says, تَصَدَّقْتُ بِكَذَا, meaning I gave such a thing as a صَدَقَة. (Msb.) See an ex. voce شِقٌّ.

The saying, in a trad., إِنَّ اللّٰهَ تَصَدَّقَ عَلَيْكُمْ بِثُلُثِ

أَمْوَالِكُمْ, meaning (tropical:) [Verily God] hath conferred a favour [upon you by giving you a third of your possessions to bequeath to whom ye will], if correct, is tropical. (Mgh.) b2: It is said by Ibn-Es-Seed, on the authority of Az and IJ, and mentioned by IAmb, that تصدّق signifies also He asked, or begged, for what is termed صَدَقَة [or alms]: but Fr and As and others disallow the beggar's being called مُتَصَدِّق: (Az, TA:) IKt says that the verb is improperly used in this sense by the vulgar: (Msb:) [and accord. to J and Sgh,] one says, مَرَرْتُ بِرَجُلٍ يَسْأَلُ, and one should not say يَتَصَدَّقُ. (S, O.) 6 تَصَادُقٌ signifies The acting, or associating, as friends, or as true, or sincere, friends, one with another. (K. [See also 3.]) And I. q. صِدْقٌ: (TA:) [or rather mutual صِدْق; contr. of تَكَاذُبٌ:] one says, تَصَادَقَا فِى الحَدِيثِ and فِى المَوَدَّةِ (S, O, TA) They were true, or sincere, each to the other, in information, or narration, and in love, or affection; contr. of تَكَاذَبَا. (O, TA.) صَدْقٌ is an inf. n. of صَدَقَ [q. v.]: (M, K:) b2: and is used as an epithet, applied to a man &c.: (S, M, O, K, TA:) [and] ↓ صِدْقٌ [also, if not a mistranscription for صَدْقٌ,] is an inf. n. used as an epithet, applied to a man and to a woman: (so in a copy of the M and in the TA:) [it is said that] the former signifies Hard, (S, M, O, Msb,) applied to a spear, (S, M, O,) and to other things: (M:) or even, or straight; (S, O;) or it signifies thus also, applied to a spear, and to a sword: (M:) or hard and even or straight, applied to a spear, (K, TA,) and to a man, (K,) or to the latter as meaning hard: or, as IB says, on the authority of IDrst, it is not from hardness, but means combining those qualities that are commended; and it is applied to a spear as meaning long and pliant and hard, and the like; and to a man, and to a woman likewise [without ة, but see what follows], as meaning true in hardness and strength and goodness; for, IDrst says, if it meant hard, one would say حَجَرٌ صَدْقٌ and حَدِيدٌ صَدْقٌ, which one does not: (TA:) and, applied to anything, (O, K, TA,) it means complete, or perfect, (Kh, O, K, TA,) thus applied to a man, (TA,) such as is commended; (O;) fem. with ة, (O, K, TA,) applied to a woman: (O:) the pl. is صُدْقٌ, applied to a company of men, (S, O, K,) and صُدُقٌ (K) and صَدْقُونَ, so applied, and صَدْقَاتٌ applied to women: (O, K:) and Ru-beh says, describing asses, مَقْذُوذَةُ الآذَانِ صَدْقَاتُ الحَدَقْ meaning [Rounded, as though pared, in the ears,] penetrating in the eyes; (O, TA;) which is [said to be] tropical. (TA.) صَدْقٌ signifies also Firm, or steady, in encounter, or conflict: (M:) or one says صَدْقُ اللِّقَآءِ, applying this epithet to a man, (S, O, K, TA,) meaning thus: (TA:) and صَدْقُ النَّظَرِ [firm, or steady, in look]. (S, O, K, TA. [Said in the TA to be tropical.]) صِدْقٌ is an inf. n. of صَدَقَ [q. v.]: (M, K, &c.:) or a simple subst., (K,) signifying [Truth; veracity; or] 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 expl. above in the first paragraph of this art. (Er-Rághib, TA.) b2: It is also syn. with شِدَّةٌ [meaning Hardness; firmness, compactness, or soundness; strength, power, or force; vigour, robustness, sturdiness, or hardiness; and courage, bravery, or firmness of heart]: (K, TA: [in the latter of which it is said to be tropical; but this is evidently not the case accord. to the O, in which it is said that it radically denotes قُوَّةٌ (i. e. strength, force, &c.,) in a saying &c.: in the K it is implied by the context that it is syn. with شِدَّة when used as the complement of a prefixed n. in instances mentioned in what here follows: but Sgh says, more correctly,]) a noun signifying anything to which goodness is attributed is prefixed to صِدْق, governing it in the gen. case; so that one says (O) رَجُلُ صِدْقٍ (Sb, M, O, K) [A man of good nature or disposition or character &c.], contr. of رَجُلُ سَوْءٍ; (Sb, M;) and صَدِيقُ صِدْقٍ [a friend of good nature &c.]; (O, K;) and likewise اِمْرَأَةُ صِدْقٍ [a woman of good nature &c.]; (K;) and in like manner also حِمَارُ صِدْقٍ

[an ass of a good kind]; (Sb, M, K;) and ثَوْبُ صِدْقٍ [a garment, or piece of cloth, of good quality]. (Sb, M.) The saying in the Kur [x. 93], (O,) وَلَقَدْ بَوَّأْنَا بَنِى اِسْرَائِيلَ مُبَوَّأَ صِدْقٍ meansAnd verily we assigned to the Children of Israel a good place of abode. (O, K.) b3: See also صَدْقٌ.

صَدْقَةٌ: see صَدَاقٌ; each in two places.

صُدْقَةٌ: see صَدَاقٌ; each in two places.

صَدَقَةٌ [An alms; i. e.] a gift (S, M, Mgh, O, Msb, K) to the poor (S, O, Msb) for the sake of God, (M, K,) or to obtain a recompense from God; (M, * Mgh, K; *) a portion which a man gives forth from his property by way of propitiation, [to obtain the favour of God,] like زَكَاةٌ, except that the former is primarily applied to such as as is supererogatory, and the latter to such as is obligatory: but it is said to be applied to such as is obligatory [i. e. to the زَكَاة, q. v., meaning the poor-rate, which is the portion, or amount, of property, that is given therefrom, as the due of God, by its possessor, to the poor, according to a fixed rate,] when the person who does so aims at conformity with the truth in his deed: (Er-Rághib, TA:) [in this latter sense, which is indicated in the S and O &c., and more plainly in the M, it is very frequently used:] and thus it is used in the Kur ix. 104, and in like manner its pl. in ix. 60: (Er-Rághib, TA:) the pl. is صَدَقَاتٌ. (S, M, O, Msb.) It is said in a trad., لَا صَدَقَةَ فِى الإِبِلِ الجَارَّةِ [There is no poorrate in the case of working camels], because they are the riding-camels of the people; for the poorrate is in the case of pasturing camels, exclusively of the working. (S in art. جر.) b2: See also صَدَاقٌ.

صَدُقَةٌ: see صَدَاقٌ, in two places.

صُدُقَةٌ: see the next paragraph.

صَدَاقٌ and ↓ صِدَاقٌ, (S, M, Mgh, O, Msb, K,) the former of which is the most common of the dial. vars. here mentioned, (Msb,) [but] the latter is [said to be] more chaste than the former, (Mgh,) and ↓ صَدُقَةٌ, (S, M, O, Msb, K,) of the dial. of El-Hijáz, (Msb,) and ↓ صُدْقَةٌ, (S, M, O, Msb, K,) of the dial. of Temeem, (Msb,) and ↓ صَدْقَةٌ (M, O, Msb, K) and ↓ صُدُقَةٌ (M, O, K) and ↓ صَدَقَةٌ, (M, K,) The مَهْر (S, M, Mgh, O, K) of a woman; (S, Mgh, O, Msb, K;) [i. e. a dowry; nuptial gift; or gift that is given to, or for, a bride:] the pl. of صداق is صُدُقٌ, (M, Mgh, Msb,) a pl. of mult., (M,) or صُدْقٌ, (O,) or both, (K,) and أَصْدِقَةٌ, a pl. of pauc., (M,) or this is accordant to analogy, but has not been heard; (Mgh;) the pl. of ↓ صَدُقَةٌ is صَدُقَاتٌ; (S, Msb, K;) the pl. of ↓ صُدْقَةٌ is صُدْقَاتٌ and صُدَقَاتٌ and صُدُقَاتٌ, (O, * Msb, K,) which last is the worst; (K;) and the pl. of ↓ صَدْقَةٌ is صُدَقٌ, (Msb,) or صَدْقَاتٌ [by rule صَدَقَاتٌ]. (O.) صِدَاقٌ: see the next preceding paragraph.

صَدُوقٌ Having the quality of speaking, saying, uttering, or telling, truth, or truly, or veraciously, in a high, or an eminent, degree; very, or eminently, true or veracious: (Msb:) pl. صُدُقٌ and صُدْقٌ. (K.) See also أَصْدَقُ.

صَدِيقٌ A friend: (O, K:) or a true, or sincere, friend: (S, M, Msb, TA:) applied likewise to a female, (S, M, O, Msb, K,) as also صَدِيقَةٌ, (S, M, Msb, K,) the former anomalous, the latter regular; (MF;) and to a pl. number, (S, M, O, K,) as in the Kur xxvi. 101 (M) [and in several other instances, of which see one in a verse cited voce رَوِىٌّ]: its proper pl. is أَصْدِقَآءُ (S, M, O, K) and صُدَقَآءُ and صُدْقَانٌ, (M, K,) the last on the authority of Fr, (TA,) and أَصَادِقُ, (M, O, K,) which is a pl. pl., (K,) said by IDrd to be anomalous, unless it be a pl. pl.: (O:) and the dim. is ↓ صُدَيِّقٌ; one says, هُوَ صُدَيِّقِى, meaning He is the most special, or most distinguished, of my friends, or of my true, or sincere, friends. (S, O, K.) صَدَاقَةٌ Love, or affection: (K:) or truth, or sincerity, of love or affection: (TA:) or friendship, or friendliness; (S, M;) or true, or sincere, friendship or friendliness: (S, M, Msb:) or true firmness of heart in love or affection; an attribute of a human being only. (Er-Rághib, TA.) صُدَيِّقٌ dim. of صَدِيقٌ, q. v. (S, O, K.) صِدِّيقٌ One who speaks, says, utters, or tells, truth, or truly, or veraciously, much, or often: (Mgh, O, K:) [or rather having the quality of speaking, saying, uttering, or telling, truth, or truly, or veraciously, in a very high, or very eminent, degree; for] it has a more intensive signification than صَدُوقٌ [q. v.]: (TA:) or i. q. مُصَدِّقٌ [which may have the latter of the two meanings expl. above, or may mean one who accepts, or admits, the truth of what is said, or who verifies, &c.: or مُصَدِّق in a high, or an eminent, degree; for it is added that] the fem. as used in the Kur v. 79 means superlative in الصِّدْق and التَّصْدِيق; as a possessive epithet, i. e. ذَاتُ تَصْدِيقٍ: (M:) or it signifies دَائِمُ التَّصْدِيقِ [i. e. always مُصَدِّق in one or another or all of the senses assigned to this word above: it may be correctly rendered eminently, or always, veracious: and eminently, or always, accepting, or confirming, the truth]: and it may mean one who verifies his saying by deed, or act: (S:) it is said in the “ Mufradát ” [of Er-Rághib] that it has the first of the meanings expl. in this paragraph: or rather means, 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 who confirms his truth by his deed, or acting. (TA.) صَادِقٌ Speaking, saying, uttering, or telling, truth, or truly, or veraciously; true in respect of speech &c., or veracious. (Msb, TA.) b2: صِدْقٌ صَادِقٌ is a phrase like شِعْرٌ شَاعِرٌ, meaning Eminent, and exalted, veracity. (M, TA. *) b3: And حَمْلَةٌ صَادِقَةٌ [A charge, or an assault, made with earnestness, not with a false show of bravery,] is like the saying [in the contr. case] حَمْلَةٌ كَاذِبَةٌ. (M, TA: * said in the latter to be tropical.) See also مَصْدَق, in two places. b4: One says also تَمْرٌ صَادِقُ الحَلَاوَةِ, meaning Very sweet dates. (IDrd, O.) b5: And بَرْدٌ صَادِقٌ Vehement, or intense, cold. (TA voce بَحْتٌ &c.) الصَّيْدَقُ The small star cleaving to the middle one of [those called] بَنَاتُ نَعْشٍ الكُبْرَى [which compose the tail of Ursa Major]; (Kr, M, TA;) [i. e. the star called السُّهَا, q. v.; for] it is said that the first of بنات نعش الكبرى, that is at the extremity thereof, is named القَائِدُ; and the second is العَنَاقُ, and by the side of it is a small star named السُّهَا and الصَّيْدَقُ; and the third is الحَوَرُ: (O:) or, accord. to AA, (O, TA,) the pole-star (القُطْبُ). (O, K, TA. [But this is strange; and the more so as it is added in the K that it is expl. in art. قود; for the explanation in that art. (though not free from obvious mistakes) identifies الصَّيْدَقُ with السُّهَا.]) b2: And, (K,) accord. to Sh, (O, TA,) it signifies الأَمِينُ [The trusted, trusted in, or confided in, &c.]. (O, K. [But it is added in the O that Sh cites a verse of Umeiyeh Ibn-Abi- s-Salt in which الأَمِينُ is applied as an epithet to the star called الصَيدق.]) b3: And, (K,) accord. to some, as AA says, (O,) it signifies The king. (O, K.) فَعَلَهُ فِى غِبِّ صَادِقَةٍ [in the CK فَعَلَهُ غِبَّ صادِقَةٍ] means He did it after the affair, or case, had become manifest to him. (IDrd, O, K, TA.) صُنْدُوقٌ, mentioned in this art. in the S and Msb: see art. صندق.

أَصْدَقُ [More, and most, true or veracious]. One says أَصْدَقُ مِنْ قَطَاةٍ [More veracious than a katáh]; because the bird thus called cries قَطَا قَطَا; [thus telling where it is to be found;] its name being imitative of its cry: (Meyd, and TA in art. قطو:) hence it is called by the Arabs ↓ الصَّدُوقُ: the saying is a prov. (Meyd.) ذُو مَصْدَقٍ, (JK, S, M, O,) with fet-h, (S,) or ↓ ذُو مِصْدَقٍ like مِنْبَر, (K,) applied to a man, (JK, M,) [i. e.] applied to a courageous man, (S, O, K,) means الحَمْلَةِ ↓ صَادِقُ [Earnest, not making a false show of bravery, in the charge, or assault]; (JK, S, M, O, K;) or courageous [in the charge, or assault]: (JK:) مَصَادِقُ, occurring in a verse of Aboo-Dhu-eyb, may be for ذَوُو مَصَادِقَ; or it may be an anomalous pl. of صِدْقٌ [used as an epithet], like مَلَامِحُ and مَشَابِهُ [pls. of لَمْحَةٌ and شَبَهٌ]. (M.) Also, (S, M, O, K,) applied to a horse, (M,) [i. e.] applied to a fleet and excellent horse, (S, O,) in like manner, (M,) meaning الجَرْىِ ↓ صَادِقُ [Earnest in running]; (S, O, K;) as though fulfilling his promise of running: (S, O: [said in the TA to be tropical:]) Khufáf Ibn-Nudbeh says, إِذَا مَا اسْتَحَمَّتْ أَرْضُهُ مِنْ سَمَائِهِ جَرَى وَهْوَ مَوْدُوعٌ وَوَاعِدُ مَصْدَقِ meaning 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. (S, O.) And sometimes it is applied to an opinion, in like manner [as meaning True, or sincere]. (M.) b2: مَصْدَقٌ also signifies Hardness. (Th, M.) b3: Also i. q. حَدٌّ [as meaning The edge of a sword]: (TA:) [in a copy of the M written جِدّ, which I think an evident mistake; for it is added,] and it is said to have this meaning in a verse of Dureyd Ibn-Es- Simmeh [relating to a sword]. (M, TA.) مِصْدَق: see the next preceding paragraph.

مُصَدَّقٌ A man from whom the poor-rate (صَدَقَة) of his cattle is exacted. (TA.) مُصَدِّقٌ One who accepts, admits, assents to, or believes, another in his information, or narration. (S, TA.) A2: Also The exactor, or collector, (S, M, O, Msb, K, TA,) of the صَدَقَات, (S, O, Msb, K, TA,) i. e. (TA) of the حُقُوق [or dues, meaning poor-rates], (M, TA,) of the cattle, (Msb,) or of the sheep or goats, (S, M, O, TA,) and of the camels, (M, O, TA,) for the persons to whom pertain the shares [thereof]. (TA.) مُصَّدِّقٌ: see مُتَصَدِّقٌ.

مِصْدَاقٌ A thing that confirms, or proves, the truth of a thing: (S, K:) [and] a verbal evidence of the truth, or veracity, of a man. (Har p. 106.) One says, هٰذَا مِصْدَاقُ هٰذَا This is what confirms, or proves, the truth of this. (S.) And شَىْءٌ لَيْسَ لَهُ مِصْدَاقٌ [A thing having nothing to verify it]. (IAar, TA in art. برق.) مَصْدُوقَةٌ [see 1, near the beginning]. One says لَيْسَ لِحَمْلَتِهِ مَصْدُوقَةٌ [meaning There is no earnestness attributable to his charge, or assault]; like as one says [in the contr. case], ليس لَهَا مَكْذُوبَةٌ. (M.) مُتَصَدِّقٌ One who gives what is termed صَدَقَة [meaning alms]: (S, O, Msb, K:) accord. to Kh, it means thus, and also one who asks [alms]; (O, TA;) and IAmb says the like; but Az says that the skilful of the grammarians disallow this; and thus say Fr and As and others: (TA:) [J, also, and Sgh and Fei, say that] it has only the former meaning: (S, O, Msb:) it is also pronounced ↓ مُصَّدِّقٌ, by substitution [of ص for ت] and incorporation [of one ص into the other]; (S, * O, * Msb, K; *) and this pronunciation of the pl. both masc. and fem. occurs in the Kur lvii. 17, (S, O, K,) where Ibn-Ketheer and Aboo-Bekr, differing from others, read without teshdeed to the ص. (O.)

صدق: صَدَق. بدل ان يقال: صَدقَه القتال أي تصلّب فيه واشتد، يقال أيضاً: صدقه وحدها (حيان ص73 و).
صدق: يقال صدقت الريح أي هبَّت، ففي البكري (ص153): ولا تخرج السفن من هذا الميناء: إلا في موسم الأمطار فحينئذ تصدق لهم الرياح البّرية، أي تهب من الأرض وهو أمر في صالحها.
صدق ب: عكف على، وهب نفسه ل، ففي حيّان - بسّام (1: 116 ق): كان صادقاً بالطب والفلسفة. غير أن كتابة الكلمة مشكوك فيها.
صَدَّق ب: وثق ب، أيقن (معجم الطرائف وفي حيّان - بسّام (1: 10): ولا يصدقون بنجاة أنفسهم، وفي النويري (الأندلس ص476): أهل الزاهرة غير مصدقين بالأمر (ألف ليلة: 39، 78، 101) وفي كوسج (طرائف ص33): أهذا حلم أم واقع؟ ما أصدق بها.
ويقال: صدَّق أنّ، ففي ألف ليلة 1: 25): فقال له العفريت وأنت لا تُصدّق إنني كنت فيه فقال الصيّاد لا أصدّقها أبداً حتى أنظرك بعيني.
صدَّق أمله: برّر أمله (بوشر).
صدّ‍ق القتال = صَدَق القتال. وكذلك صدَّق الحملة عليهم أو صدَّق عليهم (معجم الطرائف).
صدَّق: ضحَّى للأموات من آبائه (ألكالا) ما صدَّق أي متى: تأخر، ابتغى، توخى. ويقال: ما كان يصدّق أي متى يصل، أي كان متلهفا على الوصول (بوشر) وفي ألف ليلة يرد هذا الفعل كثيراً فهو المراد وليس صدق كما يذكر فريتاج.
صدَّق: يدل على معنى يختلف بعض الاختلاف إذ نجد (انظر العبارات التي أقتبسها فريتاج من معجم هابيشت الملحق بالجزء الأول من طبعته): ما صدق إلى أن أتى الفجر. وما صدق بالصباح أتى. لا صدقت الليل يقبل أي كاد وما صدق في الكلام حتى. أي ما كاد يسمع الخ كما ترجمها لين.
صادق: صادق الوارث على الوصية = أجازها. وصادق على البيع = أمضاه. وصادق على الكلام = أثبته. والثلاثة من كلام المولّدين (محيط المحيط) صادق بينهما: جعلهما صديقين اكوسج طرائف 2: 1).
تصدَّق: يقال تصدّق به على فلان. يقال عن امرأة: تصدَّقَت بنفسها على فلان أي تعهَّرت ووهبت نفسها له (معجم الادريسي).
يتصدَّق: يمكن تصديقه (بوشر).
تصدَّق: نبات اسمه العلمي: Collegit eleemosynas ( رايسكه) (بابن سميث 1203 - 1204).
صَدَق: تصحيف سَدَق بمعنى ليلة الوقود. (محيط المحيط) والصواب سذق (انظر فريتاج في مادة سَنذق).
صَدَقة وجمعها صدقات: عطية، هبة، ما أعطيت في ذات الله، عطية يراد بها المثوبة. (أماري ديب ص166، 167، 185، 207، 207).
صَدَقة (مفردة): ما يزود به المسافر من زاد (دوماس حياة العرب ص143).
صَدَقَّة: ميثاق، عهد، عقد، اتفاق. ففي عبّاد (2: 192): وهذا الرجل الذي استدعاك ما بينك وبينه متات قديم ولا صدقة متَّصلة.
صَدِيق: من بلغ درجة القدسية المسماة صَدِيقيّة (انظر الكلمة) (المقدمة 1: 201) والشدَّة على الدال فيها زائدة.
صديق. وهي صديقة وجمعها صدائق (معجم مسلم).
صَدَاقَة: وفاء، اخلاص، صدق، استقامة. (بوشر).
صَدَاقة: حقيقة (بوشر).
الصَدَاقة عند أهل السلوك (الصوفية): استواء القلب في الوفاء والجفاء والمنع والعطاء. وهي من مراتب المحبة (محيط المحيط).
صَديقيَّة: درجة أعلى من درجات الولاية (من معنى الولي واحد الأولياء) وأدنى من درجات النبوة لا واسطة بينها وبين النبوة فمن جاوزها وقع في النبَّوة (محيط المحيط).
وفي المقري (1: 588) هذه الدرجة أعلى من درجة الشهادة وأدنى من درجة القُطْب.
صادِق: الجوع الصادق عند الأطباء ما كان عن طلب المعدة الطعام لا عن رياح تمدد الجوف (محيط المحيط).
صادق. صيدلاني صادق: ناصح لا يغّش الأدوية ويقال: إذا كان الطبيب حاذقاً والصيدلاني صادقاً والمريض موافقاً فما أقل لبث العلَّة (محيط المحيط).
صادق: من يحب الله حباً حقيقياً (كوسج طرائف ص58) وأنظر: صَدَاقة.
حقل صادق: خصيب، ممرع (أماري ص61).
تَصْدِيق: في اصطلاح المنطق: تحقيق، إيجاب إثبات، وهو ضد التصور الذي معناه معنى مجرد مثل الله والإنسان والخالد السرمدي.
فالتصديق مثل: الله خالد سرمدي والإنسان ليس بخالد. (دي سلان المقدمة 1: 201، محيط المحيط، المقدمة 2: 365، وجمعه تصديقات، 3: 108).
حرف تصديق: حرف تأكيد (بوشر).
تصديق: مؤلف معجم المصطلحات الفنية يذكر لهذه الكلمة المعنى الذي يذكره صاحب محيط المحيط لكلمة صَدِيقيَّة (ينظر صديقية).
تَصْديقي: إثباتي، إيجابي (بوشر) والعلوم التصوُّرية والتصديقية: المعاني المجردة والمفاهيم المؤكدة (المقدمة 1: 177) انظر: تصديق.
مصدوقة. مصدوقة الطاعة: الطاعة الحقيقية (تاريخ البربر 1: 643) والمصدقة وحدها تعني الطاعة (تاريخ البربر 1: 654).
مصدوقة ودّ: صداقة حقيقية (تاريخ البربر 1: 389).
مصدوقة: خطة للهجوم حقيقية (تاريخ البربر 1: 591).