بَرَاثا:
بالثاء المثلثة، والقصر: محلة كانت في طرف بغداد في قبلة الكرخ وجنوبي باب محوّل، وكان لها جامع مفرد تصلي فيه الشيعة وقد خرب عن آخره، وكذلك المحلّة لم يبق لها أثر، فأما الجامع فأدركت أنا بقايا من حيطانه وقد خربت في عصرنا واستعملت في الأبنية، وفي سنة 329 فرغ من جامع براثا وأقيمت فيه الخطبة، وكان قبل مسجدا يجتمع فيه قوم من الشيعة يسبون الصحابة فكبسه الراضي
بالله وأخذ من وجده فيه وحبسهم وهدمه حتى سوّى به الأرض، وأنهى الشيعة خبره إلى بجكم الماكاني أمير الأمراء ببغداد فأمر بإعادة بنائه وتوسيعه وإحكامه، وكتب في صدره اسم الراضي، ولم تزل الصلاة تقام فيه إلى بعد الخمسين وأربعمائة ثم تعطلت إلى الآن.
وكانت براثا قبل بناء بغداد قرية يزعمون أن عليّا مرّ بها لما خرج لقتال الحرورية بالنهروان وصلى في موضع من الجامع المذكور، وذكر أنه دخل حماما كان في هذه القرية، وقيل: بل الحمام التي دخلها كانت بالعتيقة محلة ببغداد خربت أيضا، وينسب إلى براثا هذه أبو شعيب البراثي العابد، كان أول من سكن براثا في كوخ يتعبد فيه، فمرت بكوخه جارية من أبناء الكتّاب الكبار وأبناء الدنيا كانت ربّيت في القصور فنظرت إلى أبي شعيب فاستحسنت حاله وما كان عليه فصارت كالأسير له، فجاءت إلى أبي شعيب وقالت: أريد أن أكون لك خادمة، فقال لها: إن أردت ذلك فتعرّي من هيئتك وتجرّدي عما أنت فيه حتى تصلحي لما أردت، فتجردت عن كل ما تملكه ولبست لبسة النّسّاك وحضرته فتزوجها، فلما دخلت الكوخ رأت قطعة خصاف كانت في مجلس أبي شعيب تقيه من النّدى، فقالت: ما أنا بمقيمة عندك حتى تخرج ما تحتك، لأني سمعتك تقول: إن الأرض تقول يا ابن آدم تجعل بيني وبينك حجابا وأنت غدا في بطني، فرماها أبو شعيب، ومكثت عنده سنين يتعبدان أحسن عبادة، وتوفيا على ذلك، وأبو عبد الله بن أبي جعفر البراثي الزاهد أستاذ أبي جعفر الكريني الصوفي، وله خبر مع زوجته يشبه الذي قبله، وهو ما قال حليم بن جعفر:
كنا نأتي أبا عبد الله بن أبي جعفر الزاهد، وكان يسكن براثا، وكان له امرأة متعبدة يقال لها جوهرة، وكان أبو عبد الله يجلس على جلّة خوص بحرانية وجوهرة جالسة حذاءه على جلة أخرى مستقبلي القبلة في بيت واحد، قال: فأتيناه يوما وهو جالس على الأرض وليست الجلة تحته، فقلنا: يا أبا عبد الله ما فعلت الجلّة التي كنت تجلس عليها؟ فقال: إن جوهرة أيقظتني البارحة فقالت: أليس يقال في الحديث إن الأرض تقول يا ابن آدم تجعل بيني وبينك سترا وأنت غدا في بطني؟ قال قلت: نعم، قالت: فأخرج هذه الجلال لا حاجة لنا فيها، فقمت والله وأخرجتها.
قلت: وقد ذكر الرجلين والقصتين الحافظ أبو بكر في تاريخه، ومحمد بن خالد بن يزيد بن غزوان أبو عبد الله البراثي والد أبي العباس، كان من أهل الدين والفضل والجلالة والنبل ذا حال من الدنيا حسنة معروفا بالبر واصطناع الخير، وكان صديقا لبشر ابن الحارث الحافي يأنس إليه في أموره ويقبل صلته، قال أبو محمد الزهري: سمعت إبراهيم الحربي يقول: والك يقع على أحد شيء من السماء، ولكن كان لبشر صديق أشار إلى أنه كان يقبل منه الصّلة ونحوها، روى الحديث عن هاشم بن بشير، روى عنه ابنه أبو العباس، وابنه أحمد بن محمد بن خالد أبو العباس البراثي، سمع عليّ بن الجعد وعبد الله بن عون الخرّاز وكامل بن طلحة ويحيى الحمّاني وأحمد بن إبراهيم الموصلي وشريح بن يونس والحسن بن حماد سجّادة وأبا محمد بن خالد وإسمعيل بن عليّ الخطبي ومحمد بن عمر الجعابي وأحمد بن جعفر بن مسلم، وهو ثقة مأمون، قاله الدارقطني، وقال ابن قانع:
مات في سنة 300 وقيل سنة 302، وجعفر بن محمد ابن عبد بقية أبو عبد الله المعروف بالبراثي، مروزي الأصل، حدث عن أبي عمر حفص الرّبالي ومحمد ابن الوليد البسري وإسمعيل بن أبي الحارث وزيد
ابن إسمعيل الصائغ وإبراهيم بن صالح الأدمي وإبراهيم ابن هانئ النيسابوري، روى عنه أبو حفص بن شاهين والمعافى بن زكرياء الجريري وأحمد بن منصور النّوشري وعبد الله بن عثمان الصّفّار، وكان ثقة، مات في سلخ جمادى الآخرة سنة 325، قاله ابن قانع. وبراثا أيضا قال أبو بكر الحافظ: قرية من سواد نهر الملك، منها أحمد بن المبارك بن أحمد أبو بكر البراثي، براثا نهر الملك يعرف بأبي الرّجال، سمع بالبصرة من عليّ بن محمد بن موسى التمّار البصري، سمع منه أبو بكر الخطيب وقال: كتبت عنه في قريته وكان صالحا من أهل القرآن كثير التعبّد، ومات سنة 430.

حقر

1 حَقُرَ, aor. ـُ inf. n. حَقَارَةٌ (S, A, Msb, K) and حَقْرٌ; (TA;) and حَقَرَ, aor. ـِ inf. n. حَقْرٌ and حُقْرِيَّةٌ; (K, TA;) He, or it, was, or became, contemptible, despicable, mean, paltry, abject, ignominious, base, or vile, (S, A, Msb, K,) and held of no weight or worth. (Msb.) And حَقُرَ فِى عَيْنِى, (TA,) or حُقِرَ, (so in a copy of the A,) and ↓ تحاقر, (K,) He, or it, was, or became, contemptible, despicable, mean, paltry, &c., in my eye. (K, * TA.) And إِلَيْهِ نَفْسُهُ ↓ تَحَاقَرَتْ He (lit. his spirit, or soul, or his own self,) became contemptible, &c., in his own estimation. (S, TA.) You say also, حَقْرًا لَهُ وَعَقْرًا [May he be contemptible, or despicable, and beget no children]: (A, TA:) a form of imprecation. (TA.) and حَقْرٌ نَقْرٌ [in which the latter word is an imitative sequent, or a corroborative: see حَقِيرٌ]. (TA.) And حَقِرْتَ وَنَقِرْتَ Thou hast become very contemptible, despicable, mean, paltry, &c.; syn. صِرْتَ حَقِيرًا نَقِيرًا. (K.) A2: حَقَرَهُ, (S, A, Msb, K,) aor. ـِ (Msb, K,) inf. n. حَقْرٌ; (K, TA;) and ↓ حقّرهُ, (A,) inf. n. تَحْقِيرٌ; (K;) and ↓ احتقراهُ, (S, A, Msb, K,) and ↓ استحقرهُ; (S, A, K;) He contemned, or despised, him, or it; held him, or it, to be contemptible, despicable, mean, paltry, abject, ignominious, base, or vile, (S, A, Msb, K, TA,) and of no weight or worth. (Msb.) [Hence,] مَنْ حُقِرَ حُرِمَ [He who is contemned, or despised, is prohibited, or debarred, from what is good]: a prov. (A.) 2 حقّرهُ, inf. n. تَحْقِيرٌ: see 1. b2: Also He, or it, made him to be contemned or despised, contemptible or despicable, mean, paltry, abject, ignominious, base, or vile. (TA.) b3: Also, (A, K,) inf. n. as above, (S, A, K,) said of a noun, (A,) and of speech, (K,) i. q. صَغَّرَهُ [He made it (namely, a noun,) diminutive in form: and he used the diminutive form in it; namely, speech].6 تَحَاْقَرَ see 1, in two places.8 إِحْتَقَرَ see 1.10 إِسْتَحْقَرَ see 1.

حَقْرٌ: see حَقَارَةٌ.

حُقْرَةٌ, a simple subst., Contempt. (Msb.) حُقْرِيَةٌ: see حَقَارَةٌ.

حَقِيرٌ Contemned or despised, contemptible or despicable, mean, paltry, abject, ignominious, base, or vile, (S, A, Msb,) and held of no weight or worth; (Msb;) as also ↓ حَيْقَرٌ and ↓ حَيْقُرٌ: (K, TA:) or these two signify weak: or of mean, or ignoble, origin. (K.) You say also حَقِيرٌ نَقِيرٌ, (A,) using the latter word as an imitative sequent, (S and K in art. نقر,) or as a corroborative. (TA.) حَقَارَةٌ (S, A, Msb, K) and ↓ حَقْرٌ and ↓ حُقْرِيَّةٌ, (K,) all of which are inf. ns., (TA,) and ↓ حُقَارَةٌ and ↓ حِقَارَةٌ (K) and ↓ مَحْقَرَةٌ, (S, K,) Contemptibleness, despicableness, meanness, paltriness, abjectness, ignominiousness, baseness, or vileness: (S, A, Msb, K:) [or the last rather signifies a cause of contemptibleness &c.; being similar to مَجْبَنَةٌ and مَبْخَلَةٌ &c.:] you say, ↓ هٰذَا الأَمْرُ مَحْقَرَةٌ بِكَ i. e. حَقَارَةٌ [or rather This thing is a cause of contemptibleness &c. to thee]. (S.) حُقَارَةٌ: see حَقَارَةٌ.

حِقَارَةٌ: see حَقَارَةٌ.

حَاقِرٌ act. part. n. of حَقَرَهُ, Contemning, despising, &c. (A.) You say, هُوَ حَاقِرٌ نَاقِرٌ [using the last word as an imitative sequent, or a corroborative: see حَقِيرٌ]. (A.) حَيْقَرٌ: see حَقِيرٌ.

حَيْقَرٌ: see حَقِيرٌ.

الحَاقُورَةٌ The Fourth Heaven. (K.) مَحْقَرَةٌ: see حَقَارَةٌ, in two places.

مُحَقَّرَاتٌ Small sins; syn. صَغَائِرُ: (S, K:) but this is an application proper to the law; for the [pagan] Arabs knew not صَغَائِرِ nor كَبَائِر: or, accord. to the writers on strange words, it signifies actions which a man contemns, or despises, or holds in light estimation, even if great sins. (MF.)

رتم

1 رَتَمَ, (T, S, M, K,) aor. ـِ (M, K,) inf. n. رَتْمٌ, (T, S, M, K,) He broke a thing: (ISk, T, S, M, K:) and bruised it, or crushed it, (ISk, T, M, K, TA,) much: (M, and so in the CK:) or, (M, K,) accord. to Lh, (M,) specially, (M, K,) he broke (M) the nose: (M, K: [but see رَتْمٌ, below:]) and رَثَمَ [q. v.] signifies the same: you say, رَتَمَ أَنْفَهُ and رَثَمَهُ [He broke his nose]. (T, S.) A2: See also 4.

A3: مَا رَتَمَ بِكَلِمَةٍ He spoke not a word. (T, S, M, K.) A4: رَتَمَتِ المِعْزَى The goats pastured upon the plant called الرَّتَم [in the CK الرَّتْم]. (K, * TA.) b2: And رَتَمَ He became affected with swooning from eating the plant so called. (K, * TA.) A5: رَتَمَ فِى بَنِى فُلَانٍ He grew up among the son of such a one. (K.) 4 ارتم, inf. n. إِرْتَامٌ, [app. He tied a رَتِيمَة, q. v.]. (T.) رَتْمٌ, also, as an inf. n., [i. e. of ↓ رَتَمَ,] signifies The tying a thread, or string, upon one's own finger for the purpose of remembering something. (KL.) b2: And ارتمهُ, (inf. n. as above, S,) He tied upon his (a man's, T, S, Mgh) finger a thread, or string, such as is termed رَتِيمَة. (T, S, M, Mgh, K.) A2: Also He (a young camel) bore fat in his hump. (K.) 5 تَرَتَّمَ see what next follows.8 ارتتم, (Mgh, K,) or ارتتم بِرَتِيمَةٍ or بِرَتَمَةٍ, (M, TA,) and ↓ ترتّم, (M, K,) He had a thread, or string, such as is termed رَتِيمَة or رَتَمَة tied upon his finger. (M, Mgh, K.) رَتْمٌ (S, M, K) and ↓ رَتِيمٌ (M, K) and ↓ مَرْتُومٌ (S, K) signify the same; i. e. Broken: (S, M, K:) and bruised, or crushed, (M, K, TA,) much: (M, and so accord. to the CK:) the first being an inf. n. used as an epithet. (M, K.) Ows Ibn-Hajar says, لَأَصَبَحَ رَتْمًا دُقَاقَ الحَصَى

مَكَانَ النَّبِىِّ مِنَ الكَاثِبِ (S, in the present art.,) i. e. It (referring to a mountain called الصَاقِب) would become [broken, having the pebbles crushed,] like the sands around the mountain El-Káthib. (S in art. نبو. [But there are other explanations of النبىّ and الكاثب as here used. In the T, in art. رثم, a different reading is given: لاصبح رَثْمًا.]) A2: See also رَتِيمَةٌ. b2: [Freytag, misled by the CK, has assigned to رَتْمٌ a signification that belongs to رَتَمٌ.]

رَتَمٌ [applied in the present day to The shrub broom; to several species thereof: spartium monospermum of Linn.: genista rætam of Forsk.: (Delile, Flor. Aegypt. Illustr., no. 657:) spartium: (Forskål, Flora Aegypt. Arab., p. lvi.:) and phalaris setacea: (Idem, p. lx.:)] a species of plant: (T:) or a species of tree; (Mgh;) or so ↓ رَتَمَةٌ; of which the former is the pl. [or rather coll. gen. n.]: (S:) or the latter, (Lth, T,) or the former, (AHn, M, K,) the latter being its n. un., (K,) a certain plant, of the shrub-kind; (AHn, T, M, K;) as though by reason of its slenderness, it were likened to the thread, or string, called رَتَمِ: (AHn, T, * K, * TA: [see this word voce رَتِيمَةٌ: in the CK, in the present instance, erroneously written رَقْم:]) and so ↓ رَتِيمَةٌ: (AHn, T:) its flower is like the خِيرِىّ [or yellow gilliflower], and its seed is like the lentil: each of these (i. e. the flower and the seed, TA) strongly provokes vomiting: the drinking the expressed juice of its twigs, fasting, is a beneficial remedy for sciatica (عِرْقُ النَّسَا); and likewise the using as a clyster an infusion thereof in sea-water: and the swallowing twenty-one grains thereof, fasting, prevents the [pustules called] دَمَامِيل. (K.) When a man was about to make a journey, he betook himself to two branches, or two trees, and tied one branch to another, and said, “If my wife be faithful to the compact, this will remain tied as it is; otherwise, she will have broken the compact: ” so says As; and ISk says the like: (T:) or he betook himself to a tree, (S, K,) or to the species of tree called رَتَم, (ISk, Mgh,) and tied together two branches thereof, (ISk, S, Mgh, K,) or he tied together two trees; (M;) and if he returned and found them as he tied them, he said that his wife had not been unfaithful to him; but otherwise, that she had been so: (ISk, S, M, Mgh, K:) this [pair of branches or trees] is called الرَّتَمُ [in the CK, erroneously, الرَّتْمُ] and ↓ الرَّتِيمَةُ: (K:) or this is what is meant by ↓ الرَّتِيمَةُ: (M:) or this [action] is what is meant by تَعْقَادُ الرَّتَمِ in the following verse: (As, ISk, T, Mgh:) but IB says that الرَّتَائِمُ [pl. of ↓ الرَّتِيمَةُ] does not mean peculiarly one kind of trees exclusively of others: and he cites this verse as an ex. of الرَّتَمُ meaning the threads, or strings, so called; (TA;) as does Az. (Mgh.) A rájiz says, هَلْ يَنْفَعَنْكَ اليَوْمَ إِنْ هَمَّتْ بِهِمْ كَثْرَةُ مَا تُوصِى وَتَعْقَادُ الرَّتَمْ [Will the muchness of thine enjoining, and the tying of the retem, be indeed of use to thee to-day, if she be desirous of them?]. (T, S, Mgh.) b2: See also رَتِيمَةٌ, in two places.

A2: Also A [leathern water-bag such as is called] مَزَادَة that is filled (IAar, T, K) with water: (IAar, T:) or a [water-skin such as is called] مَزَاد. (M, TT.) A3: And A road, or way; or the middle, or main part and middle, thereof; or a beaten track; syn. مَحَجَّةٌ. (IAar, T, K.) A4: And Suppressed, low-sounding, occult, or secret, speech or language. (IAar, T, K.) A5: And Perfect shame or sense of shame or pudency. (IAar, T, K.) رَتْمَةٌ: see رَتِيمَةٌ.

رَتَمَةٌ: see رَتَمٌ [of which it is the n. un.]: b2: and see also رَتِيمَةٌ.

رَتْمَآءُ A she-camel that eats the plant called الرَّتَم, and keeps to it, and is fond of it. (K, TA.) b2: And That carries the filled مَزَادَة (K, TA) called رَتَم. (TA.) رُتامٌ A thing broken in pieces, or into small pieces; crushed; or crumbled. (K, TA.) رَتِيمٌ: see رَتْمٌ: A2: and see also رَتِيمَةٌ.

A3: Also A slow pace. (K.) رَتِيمَةٌ (T, S, M, Mgh, K) and ↓ رَتَمَةٌ, (T, M, L,) the latter written thus by IB on the authority of 'Alee Ibn-Hamzeh, (L, TA,) or ↓ رَتْمَةٌ, (S, K, [in one copy of the S written رَتَمة, and in my copy of the Mgh without any syll. signs,] A thread, or string, that is tied upon the finger for the purpose of reminding one (T, S, M, Mgh, K) of some object of want: (T, S:) pl. of the first, رَتَائِمُ (S, M, Mgh, K) and رِتَامٌ; (M, K;) and [coll. gen. n.] of the second, ↓ رَتَمٌ; (M, IB;) and of the third, [if it be correct,] ↓ رَتْمٌ: (K: in the CK رُتْمٌ:) IAar says that ↓ رَتِيمٌ signifies the thread, or string, for reminding; but others say رَتِيمةٌ: Lth says that ↓ رَتِمٌ signifies a thread, or string, that is tied upon the finger, or upon the signet-ring, for a sign, or token: (T:) and IB cites the verse cited above voce رَتَمٌ as an ex. of this word in the sense here assigned to it as a pl. [or coll. gen. n.]; (TA;) and so does Az. (Mgh.) The binding of رَتَائِم [upon the fingers] is forbidden in a trad.: and it is said that المُسْتَذْكِرُ بِالرَّتَائِمِ مُسْتَهْدفٌ للشَّتَائم [He who seeks to remember by means of the threads, or strings, that are tied upon the fingers for the purpose of reminding becomes a butt for revilings]. (TA.) b2: See also رَتَمٌ, in four places.

رُتَامَي [a pl. of which the sing. is not mentioned], like سُكَارَي, Persons affected with swooning from eating the plant called الرَّتَم. (K.) مَا زَالَ رَاتِمًا عَلَي هٰذَا الأَمْرِ means He ceased not to be constantly occupied in this affair: (T, M, K, * TA:) Yaakoob asserts that the م of راتما is a substitute [for ب], though رَتَمَ does not occur in the sense of رَتَبَ: (M, TA:) IJ says that this may be the case, or that the word may be from الرَّتَمَةُ and الرَّتِيمَةُ. (TA.) [See also رَاتبٌ: and see تُرْتُمٌ, below.]

أَرْتَمُ [app. Having his nose broken. b2: and hence,] One who does not speak clearly, nor intelligibly; as though his nose were broken: occurring in a trad.: or, as some relate it, أَرْثَمُ [q. v.]. (TA.) شَرُّ تُرْتُمٌ and تُرْتَمٌ Continual, or constant, evil: (K, TA:) the م is a substitute for the ب of تُرْتَُب; and the former ت is augmentative, because there is no word like جُعْفَرٌ consisting of radical letters. (TA.) [See also رَاتِمًا, above.]

مَرْتُومٌ: see رَتْمٌ.

بَاجَةُ:
في خمسة مواضع، منها: باجة، بلد بإفريقية تعرف بباجة القمح، سمّيت بذلك لكثرة حنطتها، بينها وبين تنس يومان. وحدثني من أثق به أن الحنطة تباع فيها كل أربعمائة رطل، برطل بغداد، بدرهم واحد فضة. قال أبو عبيد البكري:
ومدينة باجة إفريقية مدينة كثيرة الأنهار، وهي على جبل يقال له عين الشمس في هيئة الطيلسان يطّرد حواليها، وفيها عيون الماء العذب، ومن تلك العيون عين تعرف بعين الشمس، هي تحت سور المدينة، والباب هناك ينسب إليها، ولها أبواب غير هذا. وفي داخل البلد عين أخرى عذبة، وحصنها أزليّ مبنيّ بالصخر الجليل أتقن، بناء، يقال إنه من عهد عيسى، عليه السلام، وفيها حمّامات ماؤها من العيون، وفنادق كثيرة، وهي دائمة الدجن والغيم، كثيرة الأمطار والأنداء، قلما يصحى هواؤها، وبها يضرب المثل في كثرة المطر، ولها نهر من جهة المشرق يجيء من جهة الجنوب إلى القبلة على ثلاثة أميال منها، وحولها بساتين عظيمة تطرّد فيها المياه، وأرضها سوداء مشقّقة، تجود فيها جميع الزروع، وبها
حمص وفول قلما يوجد مثله. وتسمى باجة هذه هري إفريقية، لريع زرعها وكثرة أنواعه فيها، ورخصه فيها، أمحلت البلاد أو أسرعت. وإذا كانت أسعار القيروان نازلة لم يكن للحنطة بها قيمة، وربما اشتري وقر البعير بها من تمر بدرهمين، ويردها في كل يوم من الدواب والإبل العدد العظيم، الألف والأكثر، لنقل الميرة منها، فلا يزيد في سعرها ولا ينقص. وامتحن أهل باجة في أيام أبي يزيد مخلّد ابن يزيد بالقتل والسبي والحريق، وقال الرّاجز في ذلك:
وبعدها باجة أيضا أفسدا، ... وأهلها أجلى ومنها شرّدا
وهدّم الأسوار والمعمورا، ... والدّور قد فتّش والقصورا
ولم يزل الناس يتنافسون في ولاية باجة. وكان المتداولون لذلك بني عليّ بن حميد الوزير، فإذا عزل منهم أحد لم يزل يسعى ويتلطف ويهادي ويتاحف حتى يرجع إليها، فقيل لبعضهم: لم ترغبون في ولايتها؟ فقال: لأربعة أشياء، قمح عندة، وسفرجل زانة، وعنب بلطة، وحوت درنة. وبها حوت بوريّ ليس في الآفاق له نظير، يخرج من الحوت الواحد عشرة أرطال شحم، وكان يحمل إلى عبيد الله، يعني الملقّب بالمهدي جد ملوك مصر، حوتها في العسل فيحفظه حتى يصل طريّا. وينسب إلى باجة هذه أبو محمد عبد الله بن محمد بن علي الباجي الأندلسي أصله من باجة إفريقية، سكن إشبيلية، كذا نسبه ونسب ابنه أبا عمر أحمد بن عبد الله، أبو موسى محمد بن عمر الحافظ الأصبهاني وأبو بكر الحازمي في الفيصل، ونسبه أبو الفضل محمد بن طاهر إلى باجة الأندلس، كذا قال أبو سعد. وقد رد ذلك عليه أبو محمد عبد الله بن عيسى بن أبي حبيب الحافظ الإشبيلي، وقال: إنه من باجة إفريقية، فأما الحافظ عبد الغني بن سعيد فإنه قال في قرينة الناجي، بالنون، وأبو عمر أحمد بن عبد الله الباجي الأندلسي من أهل العلم، كتبت عنه وكتب عني، ووالد أبي عمر هذا من أجلة المحدثين، كان يسكن إشبيلية ولم يزد. وقال غيره: روى عنه أبو عمر بن عبد البرّ وغيره، مات قريبا من سنة أربعمائة. وأما أبو الوليد بن الفرضي فإنه قال: عبد الله بن عليّ بن شريعة اللخمي المعروف بالباجي من أهل إشبيلية يكنى أبا محمد سمع بإشبيلية من محمد بن عبد الله بن الفوق وحسن بن عبد الله الزبيدي وسيد أبيه الزاهد، وسمع بقرطبة عن محمد ابن عمر بن لبانة وذكر غيره، ورحل إلى البيرة فسمع بها من محمد بن فطيس كثيرا، وكان ضابطا لروايته صدوقا حافظا للحديث بصيرا بمعانيه لم ألق فيمن لقيته بالأندلس أحدا أفضله عليه في الضبط، وأكثر في وصفه، ثم قال: وحدث أكثر من خمسين سنة، وسمع منه الشيوخ إسماعيل بن إسحاق وأحمد ابن محمد الجزار الإشبيلي الزاهد وعبد الله بن إبراهيم الأصيلي وغيرهم، قال: وسألته عن مولده فقال:
ولدت في شهر رمضان سنة 291، ومات في السابع عشر من شهر رمضان سنة 378، قال عبيد الله المستجير بعفوه: فهذا الإمام ابن الفرضي ذكر أبا محمد هذا، وهذا الإمام عبد الغني ذكر ابنه أبا عمر ولم ينسب واحد من الإمامين واحدا من الرجلين إلى باجة إفريقية. وقد صرّحا بأنهما من الأندلس، وفي هذا تقوية لقول ابن طاهر، والله أعلم، والذي صحّح لنا نسبته إلى باجة إفريقية فأبو حفص عمر بن محمود بن غلّاب المقري الباجي، قال أبو طاهر السلفي: هو
من باجة إفريقية وكان رجلا من أهل القرآن صالحا، قال: وسألته عن مولده فقال: في رجب سنة 434 بباجة القمح بإفريقية لا باجة الأندلس، وتوفي سنة 520 في صفر، قال: وكتبت عنه أشياء كثيرة، وصحب عبد الحق بن محمد بن هارون السبتي وعبد الجليل بن مخلوق وغيرهما، وباجة الزيت بإفريقية أيضا وقرأت بخط الحسن بن رشيق القيرواني الأزدي الشاعر الإفريقي، قال محمد بن أبي معتوج: من أهل باجة الزيت بالساحل من كورة رصفة وبها نشأ وتأدب وكان من تلاميذ محمد بن سعيد الأبروطي، وكان بديهيّا هجّاء لا يتقي دائرة، وهو القائل في أبي حاتم الزبني وكان مولعا بهجائه:
أبا حاتم سدّ، من أسفلك، ... بشيء هو الشطر من منزلك

حكر

1 حَكَرَ i. q. احتكر, q. v. (A.) b2: Also حَكَرَهُ, aor. ـِ inf. n. حَكْرٌ, He wronged him; acted wrongfully, or injuriously; towards him; (T, K, * TA;) and detracted from his reputation, or impugned his character; (T, TA;) acted, or behaved, towards him with bad fellowship, (T, K, * TA,) and with difficulty, or hardness, and perverseness: (TA:) and he brought upon him distress, or trouble, and harm, or injury, in his intercourse with him, and his ways of life. (T, TA.) The epithet applied to him who does so is ↓ حَكِرٌ, [not a reg. part. n., but] a kind of relative epithet. (T, TA.) You say, فِيهِ حَكْرٌ In him is difficulty, or hardness, and perverseness, and a quality of bad fellowship. (A.) A2: حَكِرَ, aor. ـَ (TA,) inf. n. حَكَرٌ, (K, TA,) He was obstinate, or persistent, or persistent in contention, (K, * TA,) and difficult, or hard; (TA;) and kept a thing to himself, not allowing any one to share with him in it. (K, * TA.) The part. n. is ↓ حَكِرٌ. (TA.) 2 حكّر أَرْضَ فُلَانٍ, inf. n. تَحْكِيرٌ, as used by the people of Egypt, [He made the land of such a one to be a حِكْر; i. e.] he [enclosed, and] debarred others from building upon, [or otherwise making use of,] the land of such a one. (ElMakreezee's Khitat, ii. 114.) [A post-classical phrase: see حِكْرٌ.]3 حاكرهُ, (TK,) inf. n. مُحَاكَرَةٌ, (A, K,) He contended, litigated, or wrangled, with him. (A, K, TK.) 5 تَحَكَّرَ see 8, in two places.8 احتكر He withheld, (A, Mgh, Msb, K,) or collected and withheld, (S, M,) wheat, (S, M, A, Mgh, Msb,) and the like, of what is eaten, (M, TA,) waiting for a time of dearness; (S, M, A, Mgh, Msb, K;) as also ↓ حَكَرَ, (A,) and ↓ تحكّر: (K:) he bought wheat and withheld it in order that it might become scarce and dear. (TA.) And فِى بَيْعِهِ ↓ تحكّر He waited, and watched, [for a time of dearness,] in his selling. (ISh.) [This last verb is perhaps not transitive.]

حَكْرٌ: see حُكْرَةٌ.

حِكْرٌ, as meaning مَا يُجْعَلُ عَلَى العَقَارَاتِ وَ يُحْبَسُ [app. a mistranscription for ما يُحَكَّرُ مِنَ العقارات ويحبس, which expresses the correct signification, in the dial. of Egypt, i. e. What is enclosed, of lands, or of lands and houses, or of lands and palm-trees &c., and debarred from others, so that they may not build upon it nor otherwise make use of it], is a post-classical term: (TA:) [pl. أَحْكَارٌ. See also حَاكُورَةٌ.]

حَكَرٌ and ↓ حُكَرٌ (K) and ↓ حُكْرَةٌ (TA) What is withheld, (K,) [or collected and withheld, (see 8,)] of wheat, and the like, of what is eaten, (TA,) in expectation of its becoming dear. (K.) b2: See also the last of these words.

حَكِرٌ One who withholds a thing, and keeps it to himself: (A:) one who withholds (K, TA) [or collects and withholds] wheat, and the like, of what is eaten, (TA,) in expectation of dearness: (K, TA:) one who ceases not to withhold his merchandise when the market is full of people and of goods for sale, that it may be sold for much [بِالكَثِيرِ: in the L and K بالكسر, which is evidently a mistranscription]. (L, TA.) b2: See also 1, in two places.

حُكَرٌ: see حَكَرٌ.

حُكْرَةٌ Collection and retention: this is the primary signification. (Er-Rághib.) b2: The withholding, (A, Mgh, Msb, K,) or collecting and withholding, (S,) wheat, (S, A, Mgh, Msb,) and the like, of what is eaten, (TA,) waiting for a time of dearness; (S, A, Mgh, Msb, K;) a subst. from اِحْتِكَارٌ; (Msb, K;) as also ↓ حَكَرٌ and ↓ حَكْرٌ. (Msb.) You say that the trade of such a one is الحُكْرَةُ. (A.) b3: Accord. to some, The selling a thing without knowing its measure or weight. (TA.) b4: And A collection, or an aggregate. (TA.) b5: See also حَكَرٌ.

حَاكُورَةٌ A piece of land retained and enclosed by its proprietor (تحكر [i. e. تُحَكَّرُ]) for sowing [and planting] trees [&c.], near to the houses and abodes: of the dial. of Syria. (TA.) [See also حِكْرٌ.]

رق

أ1 رَقَأَ الدَّمْعُ, aor. ـَ inf. n. رَقْءٌ and رُقُوْءٌ, (S, Mgh, Msb, K, &c.,) The tears stopped, or ceased to flow; (Fs, JK, S, Mgh, Msb;) or dried up, (IDrst, Aboo-'Alee El-Kálee, K,) and stopped, or ceased: (K:) and in like manner, الدَّمُ the blood: (JK, S, Mgh, Msb:) whence the phrase جُرْحَانِ لَا يَرْقَآنِ Two wounds not ceasing to bleed. (Mgh.) And in like manner also, (JK,) رَقَأَ العِرْقُ, (Fs, JK, K, TA, [not العَرَقُ, as supposed by Golius and Freytag,]) inf. ns. as above, (K,) The vein stopped or ceased [bleeding]; syn. اِنْقَطَعَ, (Fs, JK, TA,) and سَكَنَ, (TA,) or اِرْتَفَعَ; (K;) [in all of which explanations, دَمُهُ is understood.]

A2: رَقَأَ بَيْنَهُمْ, (K, TA,) aor. ـَ inf. n. رَقْءٌ, (TA,) He effected a reconciliation, or made peace, between them; (K, TA;) like رَفَأَ: (TA:) and [in like manner,] رَقَأَ مَا بَيْنَهُمْ He arranged, or rightly disposed, or rectified, the matter, or affair, between them. (TA.) And the former phrase (رقأبينهم) also signifies He created disorder or discord, or made mischief, between them: thus having two contr. meanings. (K.) A3: رَقَأَ فِى الدَّرَجَةِ, (K,) and رَقِئَ, also, mentioned by Ibn-Málik in the “ Káfiyeh,” as a dial. var. of رَقِىَ, and both mentioned by IKtt, aor. of each ـَ (TA,) He ascended the series of stairs, or the ladder: (K:) on the authority of Kr; but extr. [with respect to usage]. (TA.) b2: [Hence,] اِرْقَأْ عَلَى ظَلْعِكَ (a dial. var. of اِرْقَ TA) (assumed tropical:) Be gentle with thyself, and impose not upon thyself more than thou art able to perform: (JK, S, TA:) or abstain thou, for I know thine evil qualities or actions: (JK:) or, as some say, rectify thou, or rightly dispose, first thy case, or thine affair. (TA.) 4 ارقأ دَمْعَهُ, (S,) or الدَّمْعَ, (K,) said of God, (S, K,) He caused his, or the, tears to stop, or cease, flowing; (S, TA;) or caused them to dry up, and to stop, or cease. (K.) The saying لَا أَرْقَأَ اللّٰهُ دَمْعَتَهُ is expl. by El-Mundhiree as meaning May God not remove, or do away with, (لَا رَفَعَ,) his tear. (TA.) You say also, أَرْقَأْتُ العِرْقَ [meaning I caused the vein to stop or cease bleeding: see 1]. (K, TA.) رَقُوْءٌ A styptic; or a thing that is put upon blood for the purpose of stanching it, or stopping its flowing: (S, K:) a subst. from رَقَأَ. (Msb.) Hence the saying, (Msb,) accord. to J, in a trad., but this is a mistake, for it is a saying of Aktham, (K,) or, accord. to the Expositions of the Fs, it was said by Keys Ibn-'Ásim El-Minkaree, (TA,) لَا تَسُبُّوا الإِبِلَ فَإِنَّ فِيهَا رَقُوْءَ الدَّمِ [Revile not ye camels, or it may perhaps mean hock not ye camels, but the former, I am told, is here meant, for in them is a preventive of the flowing of blood]; alluding to their being given in compensation for homicide, and thus preventing the shedding of blood. (S, Msb, K, TA.) b2: [Hence,] رَجُلٌ رَقُوْءٌ بَيْنَ القَوْمِ (assumed tropical:) A man who is a reconciler of the people; or a peacemaker between them: and [so] رَقُوْءٌ لِمَا بَيْنَهُمْ, a phrase used by a poet. (TA.) مَرْقَأَةٌ and مِرْقَأَةٌ, (K,) the former a n. of place, the latter an instrumental n., and both correct, dial. vars. of مَرْقَاةٌ and مِرْقَاةٌ, (TA,) A series of stairs; or a ladder. (K, TA.)

ورش

1 وَرَشَ, (S, A, K,) aor. ـِ inf. n. وُرُوشٌ (K) and وَرْشٌ, (TA,) He took, or reached, or took or reached with the hand, or with the extended hand, (S, A, K,) food, (A, K,) or somewhat thereof, (S,) or a little thereof. (Az.) b2: Also, (K,) inf. n. وَرْشٌ and وُرُوشٌ, (TA,) He ate vehemently and greedily: (Ibn-'Abbád, A, K:) but accord. to IAar, رَوْشٌ, with the rá first, signifies the “ eating much; ” and وَرْشٌ, with the wáw first, the eating little. (TA.) b3: Also, (K,) inf. n. وَرْشٌ, (TA,) He coveted; longed; yearned; eagerly desired; strove to acquire; obtain, or attain. (Ibn-'Abbád, K.) You say, وَرَشَ إِليهِ He coveted it; &c. (TK.) b4: وَرَشَ عَلَيْهِمْ, (A, K,) inf. n. وَرْشٌ, (TA,) He came in to them uninvited when they were eating, (A, K, TA,) to get some of their food: and when one has gone in to others while they were drinking, you say, وَغَلَ عَليْهِمْ: but see وَارِشٌ. (TA.) A2: وَرَشَ فُلَانًا بِفُلاَنٍ He incited such a one against such a one: (Ibn-'Abbád, TA:) in the K, erroneously, وَرَشَ فُلَانٌ بِفُلَانٍ. (TA.) See also 2.2 وَرَّشَ بَيْنَ القَوْمِ, (S,) inf. n. تَوْريِشٌ, (S, K,) He excited discord, dissension, disorder, strife, quarrelling, or animosity, between, or among, the people; syn. حَرَّشَ; (S, K;) as also أَرَّشَ (S) [and هَرَّشَ]. See also 1, last signification.

وَرَشَانٌ A certain bird, (S, Mgh, K,) of the pigeon-kind, (AHát, Mgh, Msb,) or resembling the pigeon, (TA,) also called سَاقُ حُرٍّ, (S, Msb, K,) which is the male of the قَمَارِىّ [or kind of collared turtle-doves of which a single female is called قُمْرِيَّةٌ (see قُمْرِىٌّ)], (Msb,) of the birds of the desert, (TA,) the flesh of which is lighter than that of the [common] pigeon: (K:) fem. with ة: (K:) pl. وَرَاشِينُ (S, Mgh, Msb, K) and وِرْشَانٌ, (S, Msb, K,) like as كِرُوَانٌ is a pl. of كَرَوَانٌ, contr. to rule. (S.) It is said in a proverb, بِعِلَّةِ الوَرَشَانِ تَأْكُلُ رُطَبَ المُشَانِ [With the pretext of the warashán, thou eatest the fresh ripe dates of the excellent kind called مشان]: (S, A, K:) said to him who pretends one thing and means another: (A, K:) originating from the fact that some people employed a slave belonging to them to guard the fresh ripe dates of their palm-trees, and he used to eat them, and, when reproved for his evil conduct, laid the blame upon the warashán; wherefore this was said to him. (Sgh.) وَارِشٌ One who comes in to a people uninvited, when they are eating; like وَاغِلٌ in the case of beverage: (S:) and, accord. to some, i. q. وَاغِلٌ but others say, that وارش has the first signification only, relating to food: and that of a sponger desiring food. (TA.) See رَاشِنٌ and طُفَيْلِىٌّ.

ذب

1 ذَبَّ عَنْهُ, (T, S, M, &c.,) aor. ـُ (T, M, Msb,) inf. n. ذَبٌّ, (T, S, M, Msb,) He repelled from him: he defended him. (T, S, M, Msb, K.) Yousay, يَذُبُّ عَنْ حَرِيمِهِ He repels from, or defends, his wife, or wives, or the like. (T, Msb.) [See also R. Q. 1.] b2: And ذَبٌّ signifies also The act of driving away. (T, TA.) You say, ذَبَّ الذُّبَابَ, and ↓ ذبّبهُ, He drove away the fly, or flies. (M, TA.) And الوَحْشُ تَذُبُّ البَقَّ بِأَذْنَابِهَا [The wild animals drive away the gnats with their tails]. (A.) b3: And [hence,] أَتَاهُمْ خَاطِبٌ فَذَبُّوهُ (tropical:) One demanding a woman in marriage came to them, and they rejected him, or turned him back. (A, TA.) A2: ذُبَّ (assumed tropical:) He (a man, TA) was, or became, possessed; or mad, or insane. (K, TA.) A3: ذَبَّ, (M, K,) aor. ـُ [irreg., (the verb being intrans.,) unless the first Pers\. be ذَبُبْتُ, like لَبُبْتُ

&c.,] inf. n. ذَبٌّ, (M,) He (a man, K) went hither and thither, not remaining in one place. (M, K. *) A4: ذَبَّ, [aor. ـِ It dried; dried up; or became dry. (T.) You say, ذَبَّتْ شَفَتُهُ, (S, M, K,) aor. ـِ inf. n. ذَبٌّ and ذَبَبٌ and ذُبُوبٌ, (M, K,) His lip became dry, (M, K,) or lost its moisture, (S,) by reason of thirst, (S, K,) or by reason of vehement thirst, (M,) &c.; (M, K;) as also ↓ ذَبَّبَتْ. (M, K.) And ذَبَّ لِسَانُهُ (S, M) in like manner [His tongue became dry &c.]. (M.) And ذَبَّ said of a plant, It withered, or lost its moisture. (S, K.) And said of a pool of water left by a torrent, It dried up in the end of the hot season. (IAar, M, K.) And ذَبَّ جِسْمُهُ His body became lean, or emaciated, (S, K, TA,) and lost its moisture. (TA.) And ذَبَّ, (T, K,) aor. ـِ inf. n. ذَبٌّ, (T,) His colour, or complexion, became altered, by reason of emaciation or hunger or travel &c. (T, K.) b2: See also 2.2 ذبّب عَنْهُ He repelled from him, or defended him, much, or often. (S.) b2: ذبّب الذُّبَابَ: see 1.

A2: ذَبَّبَتْ شَفَتُهُ: see 1.

A3: [ذَبَّبَ, inf. n. تَذْبِيبٌ, also signifies It left a ذُبَابَة, i. e. somewhat remaining. Hence,] ذبّب النَّهَارُ (S, A, TA,) or ↓ ذَبَّ, (so in the K, but corrected in the TA,) (tropical:) The day passed so as to leave thereof only a ذُبَابَة; (A, TA; *) i. e. (TA) the day had only a [small] remainder of it left. (S, K, TA.) And طَعْنٌ وَرَمْىٌ غَيْرُ تَذْبِيبٍ (tropical:) A thrusting, or piercing, and a shooting, or casting, with energy [so as not to leave any force unexerted]. (S, * A, TA.) b2: [Also It left not a ذُبَابَة, i.e. anything remaining: thus bearing two contr. significations. Hence,] ذبّب فِى السَّيْرِ (tropical:) He strove, laboured, toiled, or exerted himself, in going, or journeying, so that he left not a ذُبَابَة [or any part of his journey remaining unaccomplished]: (A, TA:) [or] ذبّب signifies (assumed tropical:) he hastened, made haste, or sped; syn. أَسْرَعَ: (M:) [and, accord. to Et-Tebreezee, this is the primary signification: for he says,] التَّذْبِيبٌ is like الطِّرَادُ [app. as meaning (assumed tropical:) the act of charging, by a horse or a horseman]: but the primary meaning is الإِسْرَاعُ. (Ham p. 207.) and ذَبَّبْنَا لَيْلَتَنَا, (S, K,) inf. n. تَذْبِيبٌ, (K,) (assumed tropical:) Our beasts became fatigued, or jaded, by journeying [during that our night]. (S, K.) R. Q. 1 ذَبْذَبٌ, (T,) inf. n. ذَبْذَبَةٌ, (K,) He defended his neighbours and family. (T, K.) [See also 1.]

A2: And He annoyed, molested, harmed, or hurt, (T, K,) people. (K.) A3: and He made a thing to dangle, or move to and fro; (L;) and made it to be in a state of motion, commotion, or agitation. (L, K. *) b2: [Hence,] ذَبْذَبَهُ, inf. n. as above, (assumed tropical:) He left him, or made him to be, confounded, or perplexed, not knowing his right course; wavering, vacillating, or going to and fro. (Msb.) A4: ذَبْذَبَةٌ also signifies The dangling, or moving to and fro, of a thing suspended in the air: (S, M:) and ↓ تَذَبْذُبٌ the being in a state of motion or commotion: (S, L:) [or the latter has both these meanings; for] you say, الشَّىْءُ ↓ تَذَبْذَبَ the thing dangled, or moved to and fro, (M, A, L,) in the air; (A;) and was in a state of commotion or agitation. (M, L.) It is said in a trad., فَكَأَنِّىأَنْظُرُ إِلَى يَدَيْهِ تُذَبْذِبَانِ, meaning And it was as though I looked at his two sleeves in a state of commotion, or shaking. (TA.) And you say, بَيْنَ أَمْرَيْنِ ↓ تذَبْذَبَ (assumed tropical:) He wavered, or vacillated, between two affairs. (MA.) And أَمْرُهُمْ ↓ تَذَبْذَبَ (assumed tropical:) [Their state of affairs was, or became, fluctuating, or unsteady]. (Lh, T in art. دل.) R. Q. 2 تَذَبْذَبَ, inf. n. تَذَبْذُبٌ: see the next preceding paragraph, in four places.

ذَبٌّ Repelling: fem. with ة: hence ذَبَّاتُ السَّبِيبِ, a phrase used by Dhu-r-Rummeh, meaning repelling with their tails: or this may be from the signification next following. (Ham p. 510.) A2: Much in motion. (Ham ubi suprà.) ذَبٌّ, (M, L,) or ↓ ذَابٌّ, (K,) [the former correct, and perhaps the latter also,] applied to a camel, That does not, or will not, remain still, or motionless, in a place. (M, L, K.) A poet says, فَكَأَنَّنَا فِيهِمْ جِمَالٌ ذَبَّةٌ [And it was as though we were, among them, camels that would not remain still in a place]: which shows that ذَبٌّ is not an inf. n. used as an epithet; for, were it so, he had said جِمَالٌ ذَبٌّ. (M, L.) b2: الذَّبُّ (tropical:) The wild bull; [a species of bovine antelope;] also called ذَبُّ الرِّيَادِ; (T, S, M, K;) so called because he goes to and fro, not remaining in one place; (M;) or because he pastures going to and fro; (T, S, * M;) or because his females pasture with him, going to and fro: (T:) and called also ↓ الأَذَبُّ, (T, K,) by poetic license, for الذَّبُّ; (T;) and ↓ الذُّنْبُبُ. (K.) b3: ذَبُّ الرِّيَادِ is also applied to (tropical:) A man who goes and comes. (Kr, M, TA.) And (tropical:) A man who is in the habit of visiting women. (AA, T, K.) ذُبَابٌ [The common fly;] the black thing that is in houses, that falls into the vessel and into food; (M;) well known: (S, K:) so called, accord. to Ed-Demeeree, because of its fluttering about, or because it returns as often as it is driven away: (TA:) and likewise applied to the bee; (M, K;) which is also called ذُبَابُ الغَيْثِ [the fly of the rain], (IAth, TA,) or ذُبَابُ غَيْثٍ [the fly of rain]; because the rain is the means of producing herbage, and by herbage it is fed; (Mgh;) or because it accompanies rain, and lives upon that which the rain causes to grow: (IAth, TA:) [accord. to some, it is a coll. gen. n.; and] the n. un. is ↓ ذُبَابَةٌ: (S, Msb, K:) one should not say ذِبَّانَةٌ [as the vulgar do in the present day]: (S:) or one should not say ↓ ذُبَابَةٌ, though El-Ahmar and Ks are related to have used this word [as meaning a kind of fly]; for ذُبَابٌ is a sing. [properly speaking], and is used as such in the Kur xxii. 72: (M:) the pl. (of pauc., S, Msb) is أَذِبَّهٌ and (of mult., S, Msb) ذِبَّانٌ (S, M, Msb, K) and ذُبٌّ, (M, K,) the last mentioned by Sb, accord. to the dial. of Temeem. (M.) One says, إِنَّهُ لَأَوْهَى مِنَ الذُّبَابِ [Verily he is more frail than the fly]. (A.) And هُوَ أَهْوَنُ عَلَىَّ مِنْ طَنِينِ الذُّبَابِ [He is more contemptible to me than the buzzing of the fly]. (A.) مَنْجَى الذُّبَابِ [The refuge of the fly] is a prov., applied to him who is protected by his ignobleness. (Har p. 332: there written مَنْجَا; and in two places, منجأ.) And أَبُو الذُّبَابِ [The father of the fly] is an appellation used as meaning (assumed tropical:) He who has stinking breath; and some say أَبُو الذِّبَّانِ [the father of the flies]: (M, TA:) and is especially applied to 'Abd-El-Melik Ibn-Marwán: (M, A, TA:) whence the saying, أَبْخَرُ مِنْ أَبِى الذُّبَابِ (A, TA) and أَبِى الذِّبَّانِ (TA) [More stinking in breath than Abu-dh-Dhubáb and Abu-dh-Dhibbán]. b2: [Hence,] (tropical:) Evil, or mischief; (A, K;) and annoyance, or harm; as in the saying, أَصَابَنِى ذُبَابٌ (tropical:) [Evil, &c., befell me]; (A;) and أَصَابَ فُلَانًا مِنْ فُلَانٍ ذُبَابٌ لَاذِعٌ (assumed tropical:) Evil, or mischief, [lit. a hurting fly] fell upon such a one from such a one: (T:) or (tropical:) continual evil, as in the saying, أَصَابَكَ ذُبَابٌ مِنْ هٰذَا الأَمْرِ (tropical:) [Continual evil hath befallen thee from this thing, or event]; and شَرُّهَا ذُبَابٌ (tropical:) [Her, or its, or their, evil is a continual evil]. (TA.) b3: (assumed tropical:) Ill luck. (T, K.) Fr relates that the Prophet saw a man with long hair; and said ذُبَابٌ, meaning (assumed tropical:) This is ill luck: and hence, ↓ رَجُلٌ ذُبَابِىٌّ (assumed tropical:) [An unlucky man]. (T.) b4: (assumed tropical:) Plague, or pestilence. (TA.) b5: (assumed tropical:) Diabolical possession; or madness, or insanity. (K.) b6: (assumed tropical:) Ignorance: so in the phrase رَجُلٌ مَحْشِىٌّ الذُّبَابِ (assumed tropical:) [A man stuffed with ignorance]. (M.) b7: (tropical:) The إِنْسَان [as meaning the pupil, or apple,] of the eye: (Az, T, S, M, A, K:) so in the saying, هُوَ أَعَزُّ عَلَىَّ مِنْ ذُبَابِ العَيْنِ (tropical:) [He is dearer to me than the apple of the eye]: (A:) [ISd says,] I think it to be so termed as being likened to the ذُبَاب [properly so called; i.e. the fly]. (M.) And الذُّبَابُ also signifies (assumed tropical:) A black speck, or spot, in the interior of the حَدَقَة [or dark part] of the eye of the horse. (M, K.) The pl. is as above. (M.) b8: ذُبَابُ السَّيْفِ (T, S, M, A, Msb, K) and ↓ ذُبَابَةٌ السَّيْفِ (TA) (tropical:) The حَدّ, (M, K,) or طَرَف, (S, Msb,) [each app. here meaning the point, or extremity, though the former also means the edge,] of the sword, (S, M, Msb, K,) which is the part wherewith one strikes: (S, Msb:) or its extremity with which one is pierced, or transpierced; and the حَدّ [here meaning edge] with which one strikes is called its غِرَار: (En-Nadr, T:) or its tapering, or pointed, extremity; expl. by طَرَفُهُ المُتَطَرِّفُ: (M, K:) or the point (حَدّ) of its extremity (M, A) which is between its شَفْرَتَانِ: (M:) the parts of its two edges that are on either side of it are its ظُبَتَانِ: the ridge in the middle of it, on the inner and outer sides, is called the عَيْر; and each has what are termed غِرَارَانِ, which are the part between the عَيْر and each one of the ظُبَتَانِ on the outer side of the sword and the corresponding portion of the inner side, each of the غِرَارَانِ being on the inner side of the sword and its outer side. (Az, T, TA.) [The swords of the Arabs, in the older times, were generally straight, twoedged, and tapering to a point; and so are many of them in the present day; a little wider towards the point than towards the hilt.] Hence the saying, ثَمَرَةُ السَّوْطِ يَتْبَعُهَا ذُبَابُ السَّيْفِ (tropical:) [The knot, or tail, at the end of the whip is followed by the point of the sword; i. e., whipping (if it effect not the desired correction) is followed by slaughter]. (A.) b9: [Hence,] ذُبَابٌ signifies likewise (assumed tropical:) The حَدّ [or point, or extremity, or edge,] of anything. (A 'Obeyd, T.) b10: (tropical:) The pointed, or sharp, part of the extremity of the ear (A 'Obeyd, M, K) of a horse (A 'Obeyd, M) and of a man. (M.) b11: (assumed tropical:) The sharp edge of the teeth of camels. (S, TA.) b12: And (assumed tropical:) The part that first comes forth of the flower of the حِنَّآء (M, K.) ذُبَابَةٌ: see the next preceding paragraph, first sentence, in two places: b2: and see another sentence, in the latter half of the same paragraph. b3: (tropical:) A remainder, or remains, (T, S, M, A, * Msb, K,) of a thing, (T, Msb,) of the waters of wells, (T,) or of thirst, (M, A,) and of hunger, (A,) and of a debt, (S, M, K,) and the like, (S,) and of the day, (A,) or, as some say, of anything; (M;) or of a thing that is sound, or valid, or substantial; distinguished from دُنَانَةٌ, which signifies a remainder, or remains, of a thing that is weak, or frail, and perishing, and particularly of a debt, or of a promise: (S and L in art. ذن:) pl. ذُبَابَاتٌ. (T, S, Msb.) You say, صَدَرَتِ الإِبِلُ وَبِهَا ذُبَابَةٌ, (M,) or بِهَا ذُبَابَةٌ مِنْ ظَمَأٍ (A,) i. e. (tropical:) [The camels returned from water having in them] somewhat remaining of thirst. (M.) b4: And the pl. ذُبَابَاتٌ also signifies (assumed tropical:) Small mountains: so says El-Andalusee. (MF.) ذُبَابِىٌّ: see ذُبَابٌ.

ذَبَّابٌ A man who repels from, or defends, with energy, his wife, or wives, or the like; as also ↓ مِذَبٌّ. (M, K.) b2: [Hence,] يِوْمٌ ذَبَّابٌ (tropical:) A sultry day in which the wild animals are infested by numerous gnats, and drive them away with their tails: the act being thus attributed to the day. (A.) A2: See also what next follows.

شَفَةٌ ذَبَّانَةٌ, the latter word of the measure فَعْلَانَةٌ, in some of the copies of the K erroneously written ↓ ذَبَّابَةٌ, (TA,) [and so in the TT as from the M,] A lip that has become dry, or has lost its moisture. (M, K, TA.) ذَبْذَبٌ The penis, (T, * S, M, A, K,) as some say; (M;) as also ↓ ذَبْذَبَةٌ and ↓ ذَبَاذِبُ, which last is not a pl., (K,) though of a pl. measure; (TA;) so called because of the motion thereof, to and fro: (TA:) and the tongue: (M, A:) or ↓ ذَبْذَبَةٌ has this latter meaning: (K:) and ↓ ذَبَاذِبُ signifies the genitals; or, as some say, the testicles; (M;) one of which is termed ↓ ذَبْذَبَةٌ. (M, K.) ذُبْذُبٌ: see ذَبَاذِبُ.

ذِبْذِبٌ: see ذَبَاذِبُ, in two places.

ذَبْذَبَةٌ: see ذَبْذَبٌ, in three places: b2: and see also ذَبَاذِبُ.

ذَبَاذِبُ Certain things that are hung to the [women's camel-vehicle called] هَوْدَج, (S, M, K,) or to the head of a camel, (M,) for ornament; [i. e. tassels, or pendant tufts of wool, or shreds of woollen cloth, of various colours; (see رَعَثٌ;)] as also ↓ ذَبْذَبَةٌ: (M, K:) the sing. of the former is ↓ ذِبْذِبٌ, (T,) or ↓ ذُبْذُبٌ, with damm. (TA.) b2: And The fringes, and edges, of a [garment of the kind called] بُرْدَة; because of their motion upon the wearer when he walks: sing. ↓ ذِبْذِبٌ. (TA from a trad.) b3: See also ذَبْذَبٌ, in two places.

ذَابٌّ: see ذَبٌّ.

الذُّنْبُبُ: see ذَبٌّ.

أَذَبُّ: see مَذْبُوبٌ: A2: and ذَبٌّ.

A3: Also The tush, or canine tooth, of the camel. (T, K.) A4: And Tall, or long; syn. طَوِيلٌ. (K.) مِذَبٌّ: see ذَبَّابٌ.

أَرْضٌ مَذَبَّةٌ (S, M, K) and ↓ مَذْبُوبَةٌ (Fr, S, K) A land containing, (S,) or abounding with, (M, K,) flies. (S, M, K.) مِذَبَّةٌ A thing with which one drives away flies; (S, M, K; *) a fly-whisk made of horse-hairs: (T:) [pl. مَذَابٌ whence,] one says of wild-animals, أَذْنَابُهَا مَذَابُّهَا (tropical:) [Their tails are their fly-whisks]. (A.) مُذَبِّبٌ (tropical:) A rider hastening, or making haste, (T, S, M, K,) apart from others: (S, M, K:) or striving, labouring, toiling, or exerting himself, in going, or journeying, so as to leave not a ذُبَابَة [or any part of his journey remaining unaccomplished]. (A.) And it is also applied to a [wild] bull. (A.) In the following saying, ↓ مَسِيرَةٌشَهْرٍ لِلْبَعِيرِ المُذَبْذِبِ (assumed tropical:) [A month's journey to the hastening camel], (M,) or لِلْبَرِيدِ المُذَبْذِبِ [to the hastening messenger], (TA,) by المذبذب is meant المُذَبِّب. (M, TA.) b2: [(assumed tropical:) A quick journey: or one in which is no flagging, or langour.] You say, لَا يَنَالُونَ المَآءِ إِلَّا بِقَرَبٍ مُذَبِّبٍ, i. e. (assumed tropical:) [They will not reach the water but by a] quick [night-journey thereto]. (S.) And خِمْسٌ مُذَبِّبٌ (assumed tropical:) [A journey in which the camels are watered only on the first and fifth days] in which is no flagging, or langour. (T.) b3: ظِمْءٌ مُذَبِّبٌ (assumed tropical:) [An interval between two water-ings] of long duration, in which one journeys from afar (T, S, M, K) and with haste. (T, S, K.) مَذْبُوبٌ A camel attacked by flies, (A 'Obeyd, S, M,) that enter his nostrils, (S,) so that his neck becomes twisted, and he dies; as also ↓ أَذَبُّ: or both signify one that, coming to a cultivated region, finds it unwholesome to him, and dies there: (M:) and the former, a horse into whose nostril the fly has entered. (A.) b2: See also أَرْضٌ مَذَبَّةٌ, above. b3: Also (assumed tropical:) Possessed; or mad, or insane. (K.) b4: And, accord. to the Abridgment of the 'Eyn, [in a copy of the S written ذَبُوبٌ, and in other copies thereof omitted,] (assumed tropical:) Foolish; stupid; or unsound, dull, or deficient, in intellect. (TA.) مُذَبْذَبٌ Driven away: (TA:) or driven away, or repelled, much. (T, TA.) It is said in a trad., تَزَوَّجْ وَإِلَّا فَأَنْتَ مِنَ المُذَبْذَبِينَ, i. e. [Marry, or thou wilt be of] those driven away from the believers because thou hast not imitated them, and from the monks because thou hast forsaken their institutes: from الذَّبُّ “ the act of driving away: ” or, accord. to IAth, it may be from the signification of “ motion and agitation. ” (TA.) And it is said in the Kur [iv. 142], مُذَبْذَبِينَ بَيْنَ ذٰلِكَ, meaning Much driven away, or much repelled, from these and from those: (T, TA:) or this is an ex. of the meaning next following. (S, M.) b2: A man (M, K) wavering, or vacillating, between two things, or affairs; (T, S, M, K;) or between two men, not attaching himself steadily to either; (T;) and ↓ مُذَبْذِبٌ signifies the same; (K;) as also ↓ مُتَذَبْذِبٌ. (M.) مُذَبْذِبٌ: see what next precedes: b2: and see also مُذَبِّبٌ.

مُتَذَبْذِبٌ: see مُذَبْذَبٌ, last sentence.