[1]
كَذَبَ , aor.
كَذِبَ , inf. n.
كَذِبٌ (a strange form
of inf. n.; there being, accord. to Kz., only
fourteen instances of it; as
لَعِبٌ, and
ضَحِكٌ, &c.;
though there are many substantives of this
measure; MF) and
كِذْبٌ (S, K: accord. to
Ibn-Es-Seed and others, this latter is formed
from the former, by putting the second vowel of
the former in the place of the first: MF) and
كَذِبَةٌ (L) or
كَذْبَةٌ (K) and
كِذْبَهٌ (L, K) and
كِذَابٌ and
كِذَّابٌ (K: but this last, which is
also assigned to
كَذَبَ in the L, is, accord. to the
S, which refers, for proof, to the Kur, ch. lxxviii.
28, one of the inf. ns. of
كذّب: and Ks says,
that the people of El-Yemen make the inf. n. of
فعّل of the measure
فِعَّالٌ, while the other Arabs
make it
تَفْعِيلٌ: TA) and, accord. to some,
كُذْبٌ and
كَذْبٌ (TA: but the latter of these
two, though agreeable with analogy, is unheard:
TA): see also
كَذِبٌ, below: [
He lied; uttered
a falsehood; said what was untrue:]
he gave an
untrue account, or
relation, of a thing, whether
intentionally or
unintentionally. (Msb)
الكَذِبُ
is of five kinds. — First,
The relater's changing,
or
altering, what he hears; and his relating; as
from others, what he does not know. This is the
kind that renders one criminal, and destroys manly
virtue. — Second,
The saying what resembles a
lie, not meaning anything but the truth. Such
is meant in the trad.,
كَذَبَ إِبْرٰهِيمُ ثَلَاثَ كَذِبَاتٍ
Abraham said three sayings resembling lies;
he being veracious in the three. — Third,
The
saying what is untrue by mistake, or
unintentionally; making a mistake; erring. This signification is frequent. — Fourth,
The finding one's
hopes false, or
vain. — Fifth,
The act of instigating,
or
inciting. (IAmb.) [See illustrations of these
and other significations below; and see more
voce
صَدَقَ.] [You say]
يَكْذِبُكَ مِنْ أَيْنَ جَاءَ [
He will
lie to thee even
as to the place whence he comes.]
(L, art.
مح, and in many other places, following
the similar phrase
لَا يَصْدُقُكَ أَثَرَهُ, or
أَثَرُهُ.)
Lebeed says,
اِكْذِبِ النَّفْسَ إِذَا حَدَّثْتَهَا
Lie to the soul (i. e.,
to thy soul,)
when thou talkest
to it: i. e., say not to thy soul, Thou wilt not
succeed in thine enterprise; for thy doing so will
divert thee, or hinder thee, therefrom. A proverb. (Meyd, &c.) ―
2-b2-
كُذِبَ, pass.,
He was
told a lie; a falsehood; or
an untruth. (K.) ―
2-b3-
Aboo-Duwád says,
كَذَبَ العَيْرُ وَإِنْ كَانَ بَرَحْ
The wild ass hath lied, although he hath passed
from right to left: [the doing which is esteemed
unlucky:] or, [agreeably with explanations of
كَذَبَ given below,]
hath become languid, and
within [
the sportsman's]
power, or
reach, &c.:
or
keep to the wild ass, and hunt him, &c. A
proverb, applied in the case of a thing that is
hoped for, though difficult of attainment. (TA.)
―
2-b4-
كَذَبَتْ and ↓
كذّبت (tropical:)
She (a camel),
being
covered by the stallion, raised her tail, and then
returned without conceiving. (En-Nadr, K.) ―
2-b5-
كَذَبَ is said of other things than men [and
animals]: as of lightning, [meaning (assumed tropical:)
It gave a
false promise of rain]: of a dream, an opinion,
a hope, and a desire, [meaning, in each of these
cases, (assumed tropical:)
It proved false]. (TA.) ―
2-b6- So also
كَذَبَتِ العَيْنُ (assumed tropical:)
The sense [i. e.,
the sight]
of the
eye deceived it. (TA.) ―
2-b7-
كَذَبَ الرَّأْىُ [(assumed tropical:)
The
judgment lied]; i. e.,
he imagined the thing contrary to its real state. (TA.) [See also
صَدَقَ
ظَنِّى] ―
2-b8-
كَذَبَتْكَ عَيْنُكَ (tropical:)
Thine eye showed thee
what had no reality. (TA.) ―
2-b9-
كَذَبَ لَبَنُ النَّاقَةِ,
and ↓
كذّب, (the latter mentioned in the S,)
(tropical:)
The milk of the camel passed away, or
failed.
(Lh.) ―
2-b10-
كَذَبَ فِى سَيْرِهِ (tropical:) [
He (a camel)
became
slack, or
slow, in his pace: see 2]. (TA.) ―
2-b11-
كَذَبَ الحَرُّ (tropical:)
The heat abated. (TA.) ―
2-b12- See
also 2.
كَذَبَ He found his hopes to be false,
or
vain. (IAmb.)
اُنْظُرْ كَيْفَ كَذَبُوا عَلَى
أَنْفُسِهِمْ, [Kur vi. 24, lit.,
See how they lied
against themselves,] is said to signify
see how
their hope hath proved false, or
vain. (TA.) ―
2-b13-
ظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا, [Kur xii. 110,]
They (the
apostles)
thought that they had been disappointed
of the fulfilment of the promise made to them.
So accord. to one reading. Accord. to another
reading, the verb is ↓
كُذِّبُوا: [in which case,
the meaning of the words appears to be, “ They
knew that they had been pronounced liars ” by
the people to whom they were sent]. (TA.)
There are also two other readings; ↓
كَذَّبُوا and
كَذَبُوا: accord. to the former, the verb refers to
the people to whom the apostles were sent; and
ظنّوا means “ they knew: ” accord. to the latter,
the words mean, “ They (the people above
mentioned) thought that they (the apostles) had
broken their promise. ” (Jel.) ―
2-b14-
مَا كَذَبَ الفُؤَادُ
مَا رَأَى [
The mind did not belie what he
saw.] (Kur liii. 11.) ―
2-b15-
كَذَبَتْهُ نَفْسُهُ [
His soul
lied to him:]
his soul made him to desire things,
and to conceive hopes, that could scarcely come to
pass. (K.) Hence the soul is called
الكَذُوبُ.
You say in the contr. case,
صَذَقَتْهُ نفسه, and
الكَذُوبُ. (TA.) See
كَذُوبٌ, and art.
صدق. ―
2-b16-
Hence,
كَذَبَ عَلَيْهِ signifies
It rendered him
active, or
brisk; animated him; instigated him;
incited him; (K;) as also
كَذَبَهُ. (Z.) ―
2-b17- Hence,
كَذَبَ and
كَذَبَكَ and
كَذَبَ عَلَيْكَ have sometimes the same signification, though not always
the same government, as
عَلَيْكَ, or
اِلْزَمْ;
Keep to;
or
take to. The noun following is put in the
nom. case accord. to the dial. of El-Yemen; and
in the acc. accord. to the dial. of Mudar; or,
as some say, is correctly put in the nom. only.
(TA.) You say,
كَذَبَ عَلَيْكَ كَذَا وَكَذَا, meaning
Keep to, or
take to, such and such things. It
is an extr. phrase. (ISk.) You also say,
كَذَبْتُ
عَلَيْكَ, meaning
Keep thou to me: and
كذبتُ
عَلَيْكُمْ Keep ye to me. IAar. cites the following
verse of Khidásh Ibn-Zuheyr, [in which he
tauntingly compares a people to ticks]:
كَذَبْتُ عَلَيْكُمْ أَوْ عِدُونِى وَعَلِّلُوا
بِىَ الأَرْضَ وَالأَقْوَامَ قِرْدَانَ مَوْظَبَا
[
Keep ye to me: threaten me, and soothe by (
the
mention of)
me the land and the peoples, O ticks
of Mowdhab!]: meaning Keep ye to me, and to
satirizing me, when ye are on a journey, and
traverse the land mentioning me. (TA.) In
like manner,
يَوْمُ الأَحَدِ والخَمِيسِ كَذَبَاكَ أَوْ يَوْمُ
الإِثْنَيْنِ والثَّلَاثَاءِ, in a trad. respecting the proper
days for being cupped, signifies
Keep thou to
Sunday and Thursday, or
Monday and Tuesday.
(IAth, Z.) The verb is thus used after the
manner of a proverb, and is invariable [as to
tense], being constantly in the pret. tense, connected [literally or virtually, when explained by
عَلَيْكَ followed by the prep.
ب, or by
إِلْزَمْ,] only
with the person addressed, and in the sense of
the imperative.
كذباك here [lit.] signifies
Let
them
render thee active, or
brisk, and animate
thee, instigate thee, or
incite thee. (Z.). [A trad.
of 'Omar, quoted below, presents another instance to which this signification is said to
apply.] ―
2-b18- Or
كَذَبَ denotes instigation, or incitement, of the person addressed, to keep to the
thing that is mentioned; as in the saying of the
Arabs,
كَذَبَ عَلَيْكَ العَسَلُ, meaning
Eat thou
honey: but the explanation of this is, (
The relinquisher of)
honey hath erred [
to thee; i. e., in
his representation of its evil qualites &c.; which
is equivalent to saying,
Eat, or
keep to, honey]:
العَسَلُ being put for
تَارِكُ العَسَلِ. [See also 1 in
art.
عسل.] In like manner, the saying of 'Omar,
كَذَبَ عَلَيْكُمُ الحَجُّ &c., (see below,) signifies
Keep ye to the performance of the pilgrimage,
&c.: [or (
the relinquisher of)
the pilgrimage hath
erred to thee in his representation of it: therefore
it means as above]. (IAmb.) Accord. to IAmb
the noun signifying the object of instigation
[which may also be called the cause thereof] cannot be rightly put in the acc. case: if so put, the
verb is without an agent. (TA.) [But see what
is said on this point in the remarks on the trad.
of 'Omar below.] ―
2-b19- Or the verb in a case of this
kind signifies
أَمْكَنَ: thus,
كَذَبَكَ الحَجُّ signifies
The performance of the pilgrimage is possible, or
practicable, to thee: therefore [it means]
Perform thou the pilgrimage. (ISh.) ―
2-b20- Or
أَمْكَنَ
is its original signification; and the meaning
intended is
Keep to; as in the ex.
كَذَبَ العَتِيقُ.
(Aal.) ―
2-b21- 'Antarah, addressing his wife 'Ableh,
says; or, accord. to some, the poet is Khuzaz
Ibn-Lowdhán;
كَذَبَ العَتِيقُ وَمَآءُ شَنٍّ بَارِدٌ
إِنْ كُنْتِ سَائِلَتِى غَبُوقًا فَٱذْهَبِى
(TA.) i. e.,
Keep thou to the eating of
dates, and
to the cool water of an old, worn-out, skin: if
thou ask me for an evening's drink of milk,
depart: for I have appropriated the milk to my
colt, which is profitable to me, and may preserve
me and thee: (L:)
العتيق is in the nom. case
accord. to the dial. of El-Yemen: but in the acc.
accord. to that of Mudar. (TA.) ―
2-b22- Er-Radee
[reading
العتيقَ] cites this verse as a proof that
كَذَبَ, originally a verb, has become a verbal
noun, signifying
اِلْزَمْ. (TA.) But he is the only
one who asserts it to be a verbal noun. (MF.)
―
2-b23- Also, Mo'akkir El-Bárikee says,
وَذُبْيَانِيَّةٍ أُوْصَتْ بَنِيهَا
بِأَنْ كَذَبَ القَرَاطِفُ وَالقُرُوفُ
And many a woman of Dhubyán charged her
sons by [
saying],
Keep to the red garments
(
اكسية),
and the bags (or
receptacles)
of leather
tanned with pomegranate-bark. She charged
them to take plenty of these two things as spoil
from the tribe of Nemir, if they should prevail over them. (Aboo-'Obeyd El-Kásim Ibn-Selám.) ―
2-b24-
كذب is also said to have the same
meaning in the words of the trad.
كَذَبَ النَّسَّابُونَ
[
Keep to those skilled in genealogy:] or
Regard
is to be had to what is said by those skilled in
genealogy: another meaning to which is assigned
below. (TA.) ―
2-b25- It sometimes signifies
It is
incumbent, or
obligatory. So in the following:
(a trad. of 'Omar: TA:)
كَذَبَ عَلَيْكُمُ الحَجُّ
كَذَبَ عَلَيْكُمُ العُمْرَةُ كَذَبَ عَلَيْكُمُ الجِهَادُ ثلَاثَةُ
أَسْفَارٍ كَذَبْنَ عَلَيْكُمْ [
The performance of the pilgrimage is incumbent on you: the performance of
(
the rites called)
العمرة is incumbent on you:
warring (
for the sake of religion)
is incumbent
on you: three expeditions are incumbent on you]:
(S, * K:) or
كذب, here, is from
كَذَبَتْهُ نَفْسُهُ,
“ his soul made him to desire things, and to conceive hopes, that could scarcely come to pass; ”
and the meaning is
let [
the expectation of the
reward which will follow]
the performance of the
pilgrimage render thee active, or
brisk, and
animate thee, instigate thee, or
incite thee, to the
act: [and so of the rest of the trad.: but here I
should observe, that, for
لِيَكْذِبَكَ and
لِيُنَشِّطَكَ and
يَبْعَثَكَ, in the CK, we should read
لِيَكْذِبْكَ &c.:]
(K:) ―
2-b26- or, as ISk says,
كذب, here, seems to
denote instigation, or incitement, meaning
عَلَيْكُمْ
بِهِ keep ye to it; and is an extr. word with
respect to analogy: (S:) ―
2-b27- accord. to Akh.,
الحجّ is governed in the nom. case by
كذب;
but as to the meaning, it is in the acc.; because
the meaning is a command to perform the pilgrimage; as when you say,
أَمْكَنَكَ الصَّيْدُ [“ the
game hath become within thy power, or reach ”],
meaning “ shoot it, ” or “ cast at it: ” (S:) he
who puts
الحجّ in the acc. case, [agreeably with
one relation of the trad., TA,] makes
عليك [or
عليكم] a verbal noun; and in
كذب is [implied]
the pronoun which refers to
الحجّ [and which is
the agent of the verb]; (K;) or the agent is
implied in
كذب, and explained by what follows
it; (Sb;) [so that] the meaning is
كَذَبَ الحَجُّ
عَلَيْكُمُ الحَجَّ: (Z:) or, [as shown above,]
كذب
is a verbal n., meaning
الْزَمْ, and
الحجّ is in the
acc. case as governed by it: (Er-Radee:) though
its being in the acc. case, accord. to some, is
altogether unknown: (TA:) ―
2-b28- [or the meaning
is as stated before on the authority of ISh.:] ―
2-b29-
or the trad. means
كَذَبَ عَلَيْكَ الحَجُّ إِنْ ذُكِرَ
أَنَّهُ غَيْرُ كَافٍ هَادِمٍ لِمَا قَبْلَهُ مِنَ الذُّنُوبِ [(
the relinguisher of)
the pilgrimage hath erred to thee if
it have been spoken of (by him) as not sufficient,
(and as not) abolishing the sins, or offences,
(committed) before it: agreeably with the explanation by IAmb, given above]. (K.) ―
2-b30-
كَذَبَ He said what was false unintentionally;
committed a mistake, or
error. The verb is used
in this sense by the people of El-Hijáz, and the
rest of the Arabs have followed them in so using
it. (Towsheeh.) ＝
1-A2-
كَذَبَ is also said to signify
He spoke truth; so as to bear two contr. meanings: and thus,
كَذَبَ النَّسَّابُونَ may signify
Those skilled in genealogy have spoken truth:
but another explanation of this saying is given
in this art. (MF, &c.) ＝
1-A3-
كَذَبَتْ عَفَّاقَتُكَ [and
the like]
Thou brokest wind. (S in art.
عفق.)