صدرIbn Fāris gives two sound sub-senses: turning back after arriving at water or any place, … (root sdr)

Al-ṣadr (الصدر): the uppermost front part of anything; ṣadr al-qanāh (صدر القناة) is the top of a spear-shaft, and ṣadr al-amr (صدر الأمر) is the beginning of a matter. Ṣadrat al-insān (صدرة الإنسان): what is prominent at the top of a person's chest. Al-ṣidār (الصدار): a garment whose upper part is like a head-covering (miqnaʿah) and whose lower part covers the chest and shoulders; worn by women. Al-taṣdīr (التصدير): a rope by which a camel is bound at the chest when its load pulls backward — the rope itself is called al-taṣdīr, and the act [of binding with it] is also called al-taṣdīr. Al-taṣaddur (التصدر): holding the chest erect while sitting. One says 'ṣadara fulānun fulānan' (صدر فلان فلانا) when he struck someone's chest with something. Al-aṣdar (الأصدر): one whose chest is prominent. [And 'ṣadira fulānun' (صدر فلان) means his chest ached.] Al-ṣadr: departing from coming to water, and from any matter; one says ṣadarū (صدروا) and aṣdarnāhum (أصدرناهم, 'we sent them off/back'). A ṭarīq ṣādir (طريق صادر) means a road along which people depart, with their families, from water; likewise, the road by which they arrive at such-and-such a place is called wārid (وارد). [Labīd said, describing two she-camels: "Then we sent them off along a wārid road ... a ṣādir [departure-road], while the huge camels among them stood set up like markers" — meaning: along a road one enters by (yūridu) and departs from water by (yaṣduru); al-wahm is the huge camel.] Al-maṣdar (المصدر): the root of the word from which verbs proceed. [Its explanation: the maṣdars were the original forms of speech, as when you say al-dhahāb (الذهاب, 'going'), al-samʿ (السمع, 'hearing'), al-ḥifẓ (الحفظ, 'memorizing') — the verbs then proceeded from these, so one says dhahaba dhahāban, samiʿa samʿan wa-samāʿan, ḥafiẓa ḥifẓan.] Al-muṣdar (المصدر) [of arrows]: an arrow whose front part is thick; and ṣadr al-sahm (صدر السهم) is what lies above its middle up to the fletching (al-mirāsh). Al-miṣdar (المصدر): the lion.

Al-ṣadr (الصدر): singular of ṣudūr (صدور), and it is masculine. Al-Aʿshā said: "and it glows with the words you have spread abroad, just as the top of the spear-shaft (ṣadr al-qanāh, صدر القناة) glowed with blood" — he made it feminine by the sense, because ṣadr al-qanāh belongs to al-qanāh. This is like their saying 'dhahabat baʿḍu aṣābiʿih' (ذهبت بعض أصابعه, 'part of his fingers went'), for they make feminine a noun annexed to a feminine noun. Ṣadr kulli shayʾ: the beginning of anything. Ṣadr al-sahm (صدر السهم): what passes from its middle to its tapering point, so named because it is the foremost part when the arrow is shot. Al-ṣadr: a portion of something. Al-ṣadrah of a person: what is prominent at the top of his chest; hence al-ṣadrah, the garment that is worn. Al-maṣdūr (المصدور): one who complains of [pain in] his chest. Ṭarīq ṣādir (طريق صادر): a road along which its people depart from the water. Al-ṣidār (الصدار), with kasrah on the ṣād: a small shirt worn next to the body. There is a proverb: "kullu dhāti ṣidārin khālah" (every woman wearing a ṣidār is [like] a maternal aunt), meaning it is a man's right to be jealously protective of every woman as he is of his own womenfolk. Al-ṣidār [also]: a brand-mark on a camel's chest. Al-ṣadar (الصدر), with fatḥah, is the noun from 'ṣadartu ʿan al-māʾ' and 'ʿan al-bilād.' There is a proverb: "tarektuhu ʿalā mithli laylati l-ṣadar" (I left him like the night of departure), meaning when people depart from their pilgrimage. Al-ṣadr, with sukūn, is [equivalent to] al-maṣdar. The poet said: "And many a night I made the dawn its appointed time — the ṣadr al-maṭiyyah [setting-out of the mount] until it discerns the twilight-gloom." Abū ʿUbayd said: his phrase ṣadr al-maṭiyyah is a maṣdar from 'ṣadara yaṣduru ṣadran.' Aṣdartuhu fa-ṣadara (أصدرته فصدر): I sent him back, and he went back. The place [of departure] is called maṣdar, and from this come maṣādir al-afʿāl (مصادر الأفعال, verbal nouns of verbs). And 'ṣādarahu ʿalā kadhā' [he came to terms with him about such-and-such]. Ṣadara l-farasu (صدر الفرس): the horse came forward with its chest and took the lead. Ṭufayl said, describing the horse: "As if, after they had come forth sweating, it were a lion drenched by night rain." It is also transmitted as 'ṣudirna' (صدرن), passive, meaning 'their chests were wetted with sweat' — but the first reading is preferable. Al-ʿaraq (العرق): a rank/row of horses. Ṣaddara kitābahu (صدر كتابه): he gave his letter an opening section. Ṣaddarahu fī l-majlis fa-taṣaddara (صدره في المجلس فتصدر): he seated him at the head of the gathering, and he took the seat of honor. Al-miṣdar (المصدر): one of strong/broad chest; the lion is also called al-miṣdar. Al-taṣdīr (التصدير): the girth-strap, positioned at the camel's chest, while al-ḥiqab (الحقب) is [the strap] near the lower belly (al-thīl).

Ṣād, dāl, and rā' form two sound roots: one indicates the opposite of coming to water (wird), and the other is the ṣadr (chest) of a human being and other things. As for the first: their saying ṣadara ʿan al-māʾ (صدر عن الماء) and ṣadara ʿan al-bilād (صدر عن البلاد) means 'he departed from the water / the land' after having come to it (wird) and then gone away from it. Al-Aḥmar said: one says ṣadartu ʿan al-bilād ṣadran (صدرت عن البلاد صدرا), this [ṣadar] being the noun (ism); but if you intend the maṣdar (verbal noun), you make the dāl quiescent [ṣadr]. He cited as evidence: "And many a night I made the dawn its appointed time — the ṣadr al-maṭiyyah (صدر المطية) [setting-out of the mount] until it discerns the twilight-gloom." Ṣadr al-maṭiyyah here is a maṣdar (verbal noun). As for the second [meaning]: it is the ṣadr (chest) of a human being, plural ṣudūr (صدور). God Almighty said: "but it is the hearts which are in the breasts (al-ṣudūr) that grow blind" [Qur'an 22:46]. From this is derived: al-ṣidār (الصدار), a garment covering the head; al-ṣadr and al-ṣidār [also mean] a brand-mark on a camel's chest; al-taṣdīr (التصدير) is a rope by which a camel is bound at the chest so its load does not slip backward; al-miṣdar (المصدر) is [a name for] the lion, so called for the strength of his chest; and al-maṣdūr (المصدور) is one who complains of [pain in] his chest.

Al-ṣadr (الصدر): the [bodily] organ, the chest. He, exalted, said: "My Lord, expand for me my breast (ṣadrī)" [Qur'an 20:25]. Its plural is ṣudūr (صدور). He said: "and what is in the breasts (al-ṣudūr) is obtained/made manifest" [Qur'an 100:10]; "but the hearts which are in the breasts (al-ṣudūr) grow blind" [Qur'an 22:46]. It is then used metaphorically for the front part of anything, such as ṣadr al-qanāh (top of a spear-shaft), ṣadr al-majlis (head of an assembly), and of a letter and of speech. 'Ṣadarahu' (صدره): he struck him on the chest, or aimed at him — comparable to 'ẓaharahu' (struck him on the back) and 'katafahu' (struck him on the shoulder). From this comes 'rajulun maṣdūr' (رجل مصدور): a man who complains of [pain in] his chest. When 'ṣadara' governs the preposition 'ʿan,' it implies departure; you say 'ṣadarati l-ibilu ʿani l-māʾi ṣadran' (the camels departed from the water). It is also said [the noun is] al-ṣadr. He said: "on that day the people will issue forth (yaṣduru) in scattered groups" [Qur'an 99:6]. Al-maṣdar (المصدر) properly means the place of departure from water; it is [also] used for the place of any departure, and for its time; and it has come to be used, in the technical usage of the grammarians, for the word from which the past and future forms of the verb are considered to proceed. Al-ṣidār (الصدار): a garment covering the chest, on the pattern of dithār and libās; it is also called al-ṣidrah, and the same term is used for a brand-mark on a camel's chest. 'Ṣadara l-farasu': the horse came in first, leading with its chest. Some of the wise said: wherever God Almighty mentions the qalb (heart), it refers to reason (ʿaql) and knowledge (ʿilm), as in: "Indeed in that is a reminder for one who has a heart" [Qur'an 50:37]; and wherever He mentions the ṣadr (breast), it refers to that as well as to the rest of the faculties — desire, caprice, anger, and the like. His saying "My Lord, expand for me my breast" [20:25] is thus a request for the rectification of his [inner] faculties. Likewise His saying: "and He may heal the breasts (ṣudūr) of a believing people" [9:14] refers to their being healed/satisfied [of resentment]. And His saying: "for it is not the eyes that are blind, but the hearts which are in the breasts that are blind" [22:46] means: the minds which are obscured among the rest of the faculties and are not rightly guided. And God knows best, and knows best the correct aspect of this.

Al-ṣadr (الصدر): the topmost front part of anything and its beginning, so much so that they say ṣadr al-nahār wa-l-layl (صدر النهار والليل, the early part of day and night), ṣadr al-shitāʾ wa-l-ṣayf (صدر الشتاء والصيف, the beginning of winter and summer), and the like, treating it as masculine. As for al-Aʿshā's saying: "and it glows with the words you have spread abroad, just as the top of the spear-shaft (ṣadr al-qanāh) glowed with blood" — Ibn Sīdah said: if you wish, say he made it feminine because he meant al-qanāh [feminine]; or, if you wish, say that ṣadr al-qanāh is itself [considered as] a qanāh — as in his saying: "They walked as spears sway when shaken, their tips made foolish by the passing gentle winds." Al-ṣadr: singular of ṣudūr, and it is masculine; al-Aʿshā made it feminine in 'kamā sharaqat ṣadr al-qanāh' by reference to the meaning, since ṣadr al-qanāh belongs to al-qanāh — like their saying 'dhahabat baʿḍu aṣābiʿih' (part of his fingers went), for they make feminine a noun annexed to a feminine noun. Ṣadr al-qanāh: its top. Ṣadr al-amr: the beginning of a matter. Ṣadr kulli shayʾ: the beginning of anything. Anything that faces you is [called] ṣadr; and 'ṣadr' as applied to a person is masculine, according to al-Liḥyānī, with plural ṣudūr and no other broken plural. As for His saying, exalted is He: "but the hearts which are in the breasts grow blind" — the heart can only be in the breast; this phrasing is for emphasis, just as His saying "they say with their mouths" [speech being only possible by mouth, yet emphasized thereby]; and similarly the reading of one who recited: "indeed this is my brother; he has ninety-nine ewes, female" [ewe being inherently female, yet stated for emphasis]. Al-ṣadrah (الصدرة): [same as] al-ṣadr, or, it is said, what is prominent at its top. Al-ṣadr: a portion of a thing. [From] al-Tahdhīb: al-ṣadrah of a person is what is prominent at the top of his chest; hence al-ṣadrah, the garment worn. Al-Azharī said: from this comes the saying of a Ṭāʾī woman who was married to Imruʾ al-Qays; she grew disgusted with him and said: "I have known you to be nothing but heavy of ṣadrah [chest], quick to collapse, slow to recover." Al-aṣdar (الأصدر): one whose ṣadrah is prominent. Al-maṣdūr (المصدور): one who complains of [pain in] his chest. In the ḥadīth of Ibn ʿAbd al-ʿAzīz: he said to ʿUbaydallāh ibn ʿAbdallāh ibn ʿUtbah, 'How long will you keep composing this poetry?' He replied: 'The maṣdūr must inevitably cough' — al-maṣdūr being one who complains of his chest, [from] ṣudira, so he is maṣdūr; meaning that one afflicted in his chest must inevitably cough — i.e., a state comes over a person in which he expresses himself through poetry and eases his soul thereby, scarcely able to restrain himself. In the ḥadīth of al-Zuhrī: it was said to him that ʿUbaydallāh composes poetry; he said, 'Can the maṣdūr help but expectorate (yanfuth)?' — meaning, not spit; he likened poetry to expectoration since both emerge from the mouth. In the ḥadīth of ʿAṭāʾ: it was said to him, 'A man afflicted in the chest (maṣdūr) who forcefully coughs up pus — has he broken purity?' He said, 'No' — meaning spitting up pus. Banāt al-ṣadr (بنات الصدر): the gaps between its bones. 'Ṣadira yaṣduru ṣadran': he complained of his chest; and he cited as evidence: "as though he were, in the innards of one chest-afflicted..." And 'ṣadira fulānun fal[...]' [entry continues]