ভূমিকা

We do, however, know that we should always avoid looking at the surface of things and concerning the Qur’an, we are always requested to study it deeply over and over in order to acquire its lofty knowledge and fathom its profound meaning. The Holy Qur’an says, “ Look once again; can you see any flaws? Then look still another time **”.** (67:3-4) We must, therefore, avoid looking at the Qur’an outwardly; we should, instead, meditate upon its verses.

If we study the above–mentioned Qur’anic verse in this way, we will find in it one of the most important and genuine Qur’anic disciplines delicately expressed; that is of Imamate and (religious) guidance. That is why this verse has a special importance when examining the verses relating Imamate. The issues of the verse are centred on the following points: Examining words and their meanings The relationship between the verse and the one preceding it.

The relationship between the verse and Imamate, and evaluation of its clues. The comments of the scholars and interpreters Hadith s and narrations of the Shi’ites and the Sunnites A Discussion on the Vocabulary of the Verse The two words “ Sidq , truthfulness” and “ Sadiqin , the truthful” need to be studied. We will, therefore, review their literal meaning and then see how they are used in the Qur’an.

Literal Usage The following are definitions given by two lexicographers: In his Lisan al–Arab, ibn Manzur presents various meanings of sidq, such as: Al–Sidq (truthfulness) is the opposite of kidhb (lying); as an example: Rajulu sidq naqiz rajulu su’ meaning “a good person” is the opposite of “a bad person”. Here, sidq and su’ are opposites. Another example is thowbu sidq meaning a “nice dress”, and khomaroon sidq meaning “nice veil”. The expression Rajulu Sidq means “nice person”.

Rajulun Sidq al–Liqa wa sidq al– nazar which means “a sociable and optimistic person”. Sedq with fathah, means a straight lance, or a straight sword.