كذب

Root entry · 37 derived lemmas

This root primarily concerns the concept of falsehood, lying, and untruth. It extends to related ideas such as disbelief, denial, and the act of calling something false. The root also encompasses terms for a liar, a lie itself, and the act of attributing falsehood to something or someone.

Derived headwords

كَذَبَ، يَكْذِبُverb

1.
to lieboth
To utter falsehood or untruth; to say something that is not true.
2.
to disbelieveclassical
To reject or deny the truth of something, particularly divine revelations.

كَذِبًاnoun

1.
lyingboth
The act or habit of lying; falsehood.

كَذِبَةnoun

1.
a lieboth
A single instance of falsehood or untruth.

كَذَّابًاnoun

1.
a great liarboth
An intensive form denoting a habitual or extreme liar.
2.
extreme falsehoodclassical
A state of extreme untruthfulness or a particularly egregious lie.

كَذَّابadjective

1.
liarboth
One who habitually lies; a great liar.

كَذُوبadjective

1.
lyingboth
Characterized by lying; prone to falsehood.
2.
deceptive (self)classical
Referring to the self or soul that deceives with false hopes.

إن الكذوب قد يصدق — Indeed, the liar may sometimes speak the truth.

كَذُوبَةnoun

1.
deceptive soulclassical
The soul or self that deceives with false hopes and unattainable desires.
2.
woman of liesclassical
A woman who is prone to lying.

كَذَّبَ، يُكَذِّبُverb

1.
to call a liarboth
To accuse someone of lying or to state that they are lying.
2.
to denyboth
To reject or refute something as false.
3.
to find falseboth
To discover or ascertain that someone is lying.

أَكْذَبَverb

1.
to find lyingboth
To discover or ascertain that someone is lying.
2.
to tell a lieclassical
To utter a falsehood.
3.
to cause to lieclassical
To compel or induce someone to lie.
4.
to reveal falsehoodclassical
To expose or make known someone's lie.

مُكَذِّبnoun

1.
denierclassical
One who denies or rejects something.

مَكْذُوبnoun

1.
falsehoodclassical
A lie or untruth; something that is false.

مَكْذُوبَةnoun

1.
falsehoodclassical
A lie or untruth.
2.
weak womanclassical
A woman who is weak or feeble.

كَذَّابَةnoun

1.
falsehoodclassical
A lie or untruth.

كَذْبًاnoun

1.
lyingclassical
The act of lying.

كَذْبَىnoun

1.
falsehoodclassical
A lie or untruth.

كِذَابnoun

1.
lyingclassical
The act of lying; falsehood.

تَكْذَابadjective

1.
lying and truthfulclassical
Describing someone who both lies and tells the truth.

كِذْبَانnoun

1.
falsehoodclassical
A lie or untruth.

كِذْبَذَبverb

1.
to lieclassical
To lie; to utter falsehood.

كِذْبَذَبnoun

1.
falsehoodclassical
A lie or untruth.

كِذْبَذْبَانnoun

1.
falsehoodclassical
A lie or untruth.

مُكَذِّبَانnoun

1.
falsehoodclassical
A lie or untruth.

مُكَذِّبَانَةnoun

1.
falsehoodclassical
A lie or untruth.

الأَكْذُوبَةnoun

1.
falsehoodclassical
A lie or untruth.

كَاذِبadjective

1.
lyingboth
One who tells lies; characterized by falsehood.

كَاذِبَةnoun

1.
falsehoodclassical
A lie or untruth.
2.
inevitable eventclassical
Referring to an inevitable event, like the Day of Judgment.

مُكَذِّبَةnoun

1.
falsehoodclassical
A lie or untruth.

كِذْبَةnoun

1.
falsehoodclassical
A lie or untruth.

مِسْكِيبname

1.
Maysalamah
A name, referring to Maysalamah al-Hanafi.

الْأَسْوَدname

1.
al-Aswad
A name, referring to al-Aswad al-Ansi.

مُكَذِّبadjective

1.
infertile (animal)classical
Describing a female animal that fails to conceive after mating.

إِكْذَابnoun

1.
state of being asleepclassical
The state of being called out to while silent, presumed to be asleep.

كُذِبَ عَلَيْكُمْverb

1.
it is incumbent upon youclassical
Meaning it is obligatory or necessary.
2.
it incites youclassical
Meaning it encourages or motivates you.

كِذَابname

1.
Khabab
A name, referring to Khabab bin Minqath.

كِذَابname

1.
Kuthab
A name, referring to Kuthab bin al-Harmaz.

كِذْبَانname

1.
Kaydhiban
A name, referring to Kaydhiban al-Muharibi.

كِذْبَذَبverb

1.
to lieclassical
To lie; to utter falsehood.

Parallel reading

وهو غريب في المصادر، حتى قالوا: إنه لم يأت مصدر على هاذا الوزن، إلا ألفاظا قليلة، حصرها القزاز في جامعه في أحد عشر حرفا، لا تزيد عليها، فذكر: اللعب، والضحك، والحبق، والكذب، وغيرها.

And it is strange in the sources, to the extent that they said: no masdar has come in this pattern, except for a few words, which al-Qazzaz enumerated in his Jami' as eleven letters, not exceeding them, mentioning: play, laughter, basil, and lying, and others.

وهو بنقل حركة العين إلى الفاء تخفيفا، ولاكنه مسموع في كلامهم، على أنهم أجازوا هاذا التخفيف في مثله لو لم يسمع.

And it is by transferring the vowel of the 'ayn to the fa' for lightness, but it is heard in their speech, even though they permitted this lightening in similar cases even if it were not heard.

وهما مصدران، قرىء بهما في المتواتر.

And they are two masdars, recited in the mutawatir (consecutive chain of narrators).

يقال: كاذبته مكاذبة وكذابا، ومنه قراءة علي والعطاردي والأعمش والسلمي والكسائي وغيرهم، {ولا كذبا} (النبأ: 35).

It is said: I engaged in falsehood with him, a mutual falsehood and a great falsehood, and from it is the recitation of Ali, al-Attardi, al-A'mash, al-Sulami, al-Kisa'i, and others, {and no falsehood} (Al-Naba: 35).

وهو أحد مصادر المشدد، لاءن مصدره قد يجيء على تفعيل، كالتكليم، وعلى فعال، مثل كذاب، وعلى تفعلة، مثل توصية، وعلى مفعل، مثل: {ومزقناهم كل ممزق} (سبأ: 19).

And it is one of the masdars of the geminated verb, because its masdar may come in the pattern taf'eel, like takleem, and in the pattern fi'aal, like kaddab, and in the pattern taf'alah, like tawsiya, and in the pattern maf'al, like: {and We tore them into pieces, each torn piece} (Saba: 19).

وبه قرأ عمر بن عبد العزيز؛ ويكون صفة على المبالغة، كوضاء وحسان، يقال: كذب كذابا، أي: متناهيا.

And with it Umar ibn Abd al-Aziz recited; and it is an adjective of exaggeration, like waddaa' and hassan, it is said: kadaba kadabaan, meaning: extreme.

ورجل تكذاب وتصداق، بكسرتين وشد الثالث، أي: يكذب ويصدق.

And a man takdhab and tasdaq, with two kasras and a shadda on the third, meaning: he lies and he tells the truth.

ومن أمثالهم: (إن الكذوب قد يصدق) . وهو كقولهم: (مع الخواطىء سهم صائب).

And among their proverbs is: (Indeed, the liar may speak the truth). And it is like their saying: (Among the misses, a hit arrow).

قال الشيخ أبو حيان في الارتشاف لم يجيء في كلام العرب كلمة على فعلعل، إلا قولهم: كذبذب.

Sheikh Abu Hayyan said in al-Irtishaf: No word has come in the speech of the Arabs in the pattern fa'lal, except their saying: kadhdhab.

وأنشد الجوهري لأبي زيد: وإذا أتاك بأنني قد بعتها بوصال غانية فقل كذبذب

And Al-Jawhari recited for Abu Zayd: And if he comes to you with news that I have sold it for the embrace of a beautiful woman, then say: kadhdhab.

وأنشد الجوهري لأبي زيد: وإذا أتاك بأنني قد بعتها بوصال غانية فقل كذبذب

And Al-Jawhari recited for Abu Zayd: And if he comes to you with news that I have sold it for the embrace of a beautiful woman, then say: kadhdhab.

قال شيخنا: وهاذا، أي: كونه اسم فعل، شيء انفرد به الرضي.

Our Sheikh said: And this, meaning: its being a verb-noun, is something unique to Al-Radi.

قال: كذب: معناه الإغراء، ومطالبة المخاطب بلزوم الشيء المذكور، كقول العرب: كذب عليك العسل، ويريدون: كل العسل، وتلخيصه أخطأ تارك العسل، فغلب المضاف إليه على المضاف.

He said: Kadhab: its meaning is enticement, and demanding the addressee to adhere to the mentioned thing, like the Arabs' saying: Kadhab upon you is honey, and they mean: Eat the honey, and its summary is that the one who leaves honey has erred, so the possessive is dominant over the possessed.

كذب العتيق وماء شن بارد إن كنت سائلتي غبوقا فاذهبي

The old wine and cold water from a skin are forbidden, if you ask me for an evening drink, then go.

فقيل: إن معناها وجب عليكم.

So it was said that its meaning is: it became obligatory upon you.

أو أن المراد بالكذب الترغيب والبعث من قولهم: كذبته نفسه: إذا منته الأماني بغير الحق، وخيلت إليه من الآمال البعيدة ما لا يكاد يكون، ولذالك سميت النفس: الكذوب، كما تقدم.

Or that what is meant by kadhab is encouragement and motivation from their saying: his soul deceived him: if it gave him false hopes without right, and imagined for him distant hopes that are unlikely to be, and for that reason the soul is named: al-kadub, as previously mentioned.

قال أبو الهيثم في قول لبيد: أكذب النفس إذا حدثتها يقول: من نفسك بالعيش الطويل، لتأمل الآمال البعيدة، فتجد في الطلب لأنك إذا صدقتها، فقلت: لعلك تموتين اليوم، أو غدا، قصر أملها، وضعف طلبها.

Abu Al-Haytham said regarding the saying of Labid: I deceive the soul when I speak to it, meaning: I give the soul long life, so that it may hope for distant hopes, and strive in seeking, because if you tell it the truth, and say: perhaps you will die today, or tomorrow, its hope will be shortened, and its striving will weaken.

ويقولون في عكس ذلك: صدقته نفسه: إذا ثبطته، وخيلت إليه المعجزة في الطلب.

And they say the opposite of that: his soul affirmed him: if it discouraged him, and imagined for him the impossibility of the pursuit.

قال أبو عمرو بن العلاء: يقال للرجل يتهدد الرجل ويتوعده ثم يكذب ويكع: صدقته الكذوب؛ وأنشد::

Abu Amr ibn Al-Ala said: It is said of a man who threatens another man and warns him, then he lies and retreats: The deceiver has affirmed him; and he recited:

فأقبل نحوي على قدرة فلما دنا صدقته الكذوب

So he approached me with power, and when he drew near, the deceiver affirmed him.

وأنشد الفراء: حتى إذا ما صدقته كذبه أي: نفوسه، جعل له نفوسا، لتفرق الرأي وانتشاره.

And Al-Farra recited: Until when his souls affirmed him, meaning: his souls, it gave him souls, so that his opinion would be dispersed and spread.

فمعنى قوله: كذبك الحج: (أي: ليكذبك الحج، أي: لينشطك، ويبعثك على فعله).

So the meaning of his saying: Kadhabak al-Hajj: (meaning: let the Hajj incite you, meaning: let it energize you, and motivate you to perform it).

وقال الزمخشري: معنى كذب عليكم الحج: على كلامين كأنه قال كذب الحج، عليك الحج، أي: ليرغبك الحج، وهو واجب عليك، فأضمر الأول لدلالة الثاني عليه؛

And Al-Zamakhshari said: The meaning of kadhab 'alaykum al-Hajj: is in two parts, as if he said kadhab al-Hajj, 'alayka al-Hajj, meaning: let the Hajj entice you, and it is obligatory upon you, so the first part is implied by the second.

ومن نصب الحج، أي: جعله منصوبا، كما روي عن بعضهم، فقد جعل (عليك) اسم فعل، وفي كذب ضمير الحج، وعليكم الحج: جملة أخرى، والظرف نقل إلى اسم الفعل، كعليكم أنفسكم وفيه إعادة الضمير على متأخر، إلا أن يلحق بالأعمال، فإنه معتبر فيه، مع ما في ذالك من التنافر بين الجمل وإن كان يستقيم بحسب ما يؤول إليه الأمر.

And whoever makes Hajj accusative, meaning: makes it accusative, as narrated from some of them, has made ('alaykum) a verb-noun, and in kadhab is a pronoun for Hajj, and 'alaykum al-Hajj is another clause, and the adverbial phrase is transferred to the verb-noun, like 'alaykum anfusakum, and it contains the repetition of the pronoun for a later element, unless it is attached to actions, in which case it is considered, along with the discord between the clauses, even if it is consistent according to what the matter leads to.

على أن النصب أثبته الرضي، وجعل (كذب) اسم فعل، بمعنى الزم، وما بعدهه منصوب به، ورد كلامه بأنه مخالف لإجماعهم.

However, Al-Radi affirmed the accusative case, and made (kadhab) a verb-noun, meaning 'adhere', and what follows it is its object, and his statement was rejected as it contradicts their consensus.

وعن ابن شميل: كذبك الحج: أي أمكنك، فحج؛ وكذبك الصيد، أي: أمكنك فارمه.

And from Ibn Shumayl: Kadhabak al-Hajj: meaning it is possible for you, so perform Hajj; and Kadhabak al-Sayd, meaning: it is possible for you, so hunt it.

أو المعنى: كذب عليك الحج إن ذكر أنه غير كاف هادم لما قبله من الذنوب.

Or the meaning: Kadhab 'alayka al-Hajj if it is mentioned that it is not sufficient to destroy the sins that preceded it.

قال الشاعر، وهو عنترة العبسي، يخاطب زوجته عبلة، وقيل: لخزز بن لوذان السدوسي، وهو موجود في ديوانهما: كذب العتيق وماء شن بارد إن كنت سائلتي غبوقا فاذهبي

The poet said, and he is Antarah al-Absi, addressing his wife 'Abla, and it was said: for Khuzaz ibn Lawdhan al-Sadusi, and it is found in their diwans: The old wine and cold water from a skin are forbidden, if you ask me for an evening drink, then go.

والبيت من شواهد سيبويه، وأنشده المحقق الرضي في أوائل مبحث أسماء الأفعال شاهدا على أن (كذب) في الأصل فعل، وقد صار اسم فعل بمعنى: الزم.

And the verse is from the evidence of Sibawayh, and Al-Radi the verifier recited it in the early part of the chapter on verb-nouns as evidence that (kadhab) is originally a verb, and has become a verb-noun meaning: adhere.

ثم إنه تقدم، على أن النصب قد أنكره جماعة، وعين الرفع منهم جماعة، منهم أبو بكر بن الأنباري في رسالة مستقلة شرح فيها معاني الكذب، وجعلها خمسة.

Then it was previously mentioned that the accusative case has been denied by a group, and the nominative case has been specified by a group, including Abu Bakr ibn Al-Anbari in an independent treatise where he explained the meanings of kadhab, and made them five.