ظن

1 ظَنَّ, aor. ـُ inf. n. ظَنٌّ, (Msb,) [He thought, opined, supposed, or conjectured: and he doubted: and he knew, but not by ocular perception: see ظَنٌّ below:] you say, ظَنَنْتُ الشَّىْءَ, aor. ـُ inf. n. ظَنٌّ; and ↓ اِظَّنَنْتُهُ and اِظْطَنَنْتُهُ; and ↓ تَظَنَّنْتُهُ and تَظَنَّيْتُهُ, this last formed by changing the last ن into ى: [i. e. I thought the thing, &c:] and Lh mentions, as heard from the Benoo-Suleym, ظَنْتُ ذَاكَ i. e. ظَنَنْتُ ذاك [I thought that, &c.] like ظَلْتُ and other instances of the dial. of Suleym. (M.) [In the first of the senses expl. above, it governs two objective complements, which are originally an inchoative and an enunciative:] you say, ظَنَنْتُكَ زَيْدًا [I thought thee Zeyd, originally I thought thou wast Zeyd], and ظَنَنْتُ زَيْدًا إِيَّاكَ [I thought Zeyd thee, originally I thought Zeyd was thou], denoting by a pronoun what is originally an inchoative [in the former phrase] and what is originally an enunciative [in the latter phrase]. (S, TA.) It is also used [in this sense] in the same manner as a verb signifying an oath, the Arabs giving it the same kind of complement, saying, ظَنَنْتُ لَعَبْدُ اللّٰهِ خَيْرٌ مِنْكَ [I thought surely 'Abd-Allah was better than thou]. (S in art. درد.) [ظَنَّ بِهِ كَذَا means I thought of him, or it, such a thing: and I thought such a thing to be in him, or it: and is used in relation to good and to evil.] It is said in the Kur [xxxiii. 10], وَتَطُنُّونَ بِاللّٰهِ الظُّنُونَا [and ye were thinking, of God, various thoughts]. (M.) Accord. to Sb, ظَنَنْتُ بِهِ means I made him, or it, the place [i. e. object] of my ظَنّ [or thought, &c.]. (M.) [In all these exs. the verb denotes a state of mind between doubt and certainty, but the latter is predominant: and hence ظَنَّ sometimes means He doubted: and sometimes, he knew, by considering with endeavour to understand, not by ocular perception; being more frequently used in this sense than as meaning “ he doubted,” though not so frequently as it is in the sense of “ he thought,” whence the meaning “ he knew ” is held by some to be tropical.] إِنَّى, ظَنَنْتُ أَنِّى مُلَاقٍ حِسَابِيَهْ, in the Kur [lxix. 20], means Verily I knew [that I should meet with my reckoning]. (T.) And الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ, in the same [ii. 43], means Who know [that they shall meet their Lord, lit., be meeters of their Lord]. (Msb.) And ظَنَنْتُ مَا قَالَ, occurring in a trad., means I knew [what he meant to say by his making a sign with his hand]. (TA.) b2: ظَنَنْتُهُ, (M, Mgh, Msb,) aor. as above, (Msb,) and so the inf. n., (M,) signifies also I suspected him; thought evil of him; (M, Mgh, Msb;) and (M) so ↓ اِظَّنَنْتُهُ (S, M, Mgh, K) and اِظْطَنَنْتُهُ (M, TA) and اِطَّنَنْتُهُ. (TA.) [Thus, too, ↓ أَظْنَنْتُهُ accord. to several copies of the S and accord. to the CK; but this is app. a mistranscription.] In the saying of Ibn-Seereen, لَمْ فِى قَتْلِ عُثْمَانَ ↓ يَكُنْ عَلِىٌّ يُظَّنُّ, (T, S, K, but in the T مَا كَان,) meaning Alee was not suspected [in the case of the slaying of 'Othmán], (T,) يُظَّنُّ is of the measure يُفْتَعَلُ, originally يُظْتَنُّ: (T, S, K:) so says A'Obeyd: (T:) or, as some relate it, the word is يُطَّنُّ. (TA.) One says, بِكَذَا ↓ هُوَ يُظَّنُّ and يُطَّنُّ, meaning He is suspected of such a thing. (TA in art. طن.) and طَنَنْتُ بِزَيْدٍ and ظَنَنْتُ زَيْدًا I suspected Zeyd: in this sense the verb has a single objective complement. (TA.) 4 أَظْنَنْتُهُ الشَّىْءَ I made him to think the thing. (M, TA.) b2: And أَظْنَنْتُ بِهِ النَّاسَ [I made the people to suspect him: or] I exposed him to suspicion; (M, Msb, TA;) [and] so أَظنَنْتُهُ [alone]. (K.) b3: See also 1, last quarter.5 التَّظَنِّى means The exercising, employing, or using, of الظَّنّ [i. e. thought, &c.]; originally التَّظَنُّنُ. (S, K.) A'Obeyd says, تَظَنَّيْتُ is from ظَنَنْتُ, and is originally تَظَنَّنْتُ; the ن being many, one of them is changed into ى: it is like قَصَّيْتُ, which is originally قَصَّصْتُ. (T.) A2: See also 1, first sentence.8 إِظْتَنَ3َ see 1, first sentence: b2: and again, in the last quarter, in three places.

ظَنٌّ is a simple subst. as well as an inf. n.; (TA;) and signifies Thought, opinion, supposition, or conjecture: (Er-Rághib, Mgh, TA:) or a preponderant belief, with the admission that the contrary may be the case: (KT, El-Munáwee, TA:) or a preponderating wavering between the two extremes in indecisive belief: (K:) or an inference from a sign, or mark, or token; when strong, leading to knowledge; and when weak, not exceeding the limit of وَهْم: (Er-Rághib, TA:) or doubt or uncertainty; (T, M;) or it has this meaning also; (Er-Rághib, TA;) contr. of يَقِينٌ: (Msb:) and sometimes it is put in the place, (S, K,) or used in the sense, (Mgh, Msb,) of عِلْمٌ, (S, Mgh, K,) or يَقِينٌ, (Msb,) [i. e. knowledge, or certainty,] in which sense it is [held by some to be] tropical; (Mgh;) or it signifies also knowledge, or certainty, (يَقِينٌ, T, M,) such as is obtained by considering with endeavour to understand, not by ocular perception, (M,) or not such as relates to an object of sense: (MF:) and it also means suspicion, or evil opinion: (Er-Rághib, TA: [but in this last sense, ظِنَّةٌ is more common:]) as a subst., (TA,) its pl. is ظُنُونٌ and أَظَانِينُ, (M, K, TA,) the latter anomalous, or (as ISd says, TA) it may be pl. of ↓ أُظْنُونَةٌ, but this I do not know. (M, TA.) One says, هُوَ سَيِّئُ الظَّنِّ بِكُلِّ أَحَدٍ [He is evil in opinion of everyone]. (M.) [And سَآءَ ظَنُّهُ بِفُلَانٍ

His opinion of such a one was evil.] And عِلْمُهُ بِالشَّىْءِ ظُنُونٌ [His knowledge is but opinions]; meaning that no confidence is to be placed in him. (TA.) ظِنَّةٌ Suspicion, or evil opinion; (T, S, M, Mgh, Msb, K;) as also طِنَّةٌ; the ظ being changed into ط, though there is no إِدْغَام in this case, because of their being accustomed to say اِطَّنَّ [for اِظَّنَّ, which is for اِظْطَنَّ]; an instance like الدِّكْرُ, which is made to accord with اِدَّكَرَ [for اِذَّكَرَ, which is for اِذْدَكَرَ], as mentioned by Sb; (M;) and ↓ ظَنَانَةٌ, (so accord. to a copy of the M,) or ↓ ظِنَانَةٌ, like كِتَابَةٌ, (TA,) signifies the same: (M, TA:) the pl. of ظِنَّةٌ is ظِنَنٌ. (S, K.) One says, عِنْدَهُ ظِنَّتِى and هُوَ ظِنَّتِى, meaning He is the place [i. e. object] of my suspicion. (TA.) b2: And [hence] (assumed tropical:) A little [like the French “ soupçon ”] of a thing. (TA.) ظُنَنٌ: see ظَنَّانٌ.

ظَنُونٌ A man who thinks evil (S, M) of everyone. (M.) b2: A man possessing little good or goodness: or, as some say, of whom one asks [a thing] thinking that he will refuse, and who is as he was thought to be: (M:) [or] ↓ ظَنِينٌ has this latter meaning. (TA.) b3: A man in whose goodness no trust, or confidence, is to be placed. (M.) And Anything in which no trust, or confidence, is to be placed, (M, TA,) of water, and of other things; (TA;) as also ↓ ظَنِينٌ. (M, TA.) A well (بِئْرٌ) having little water, (S, M, K,) in the water of which no trust, or confidence, is to be placed: (M:) or a well, (S, K,) or a drinkingplace, (M,) of which one knows not whether there be in it water or not: (S, M, K:) or water which one imagines, or supposes, to exist, but of which one is not sure. (TA.) كُلُّ مَنِيَّةٍ ظَنُونٌ

إِلَّا القَتْلَ فِى سَبِيلِ اللّٰهِ is a saying mentioned, but not expl., by IAar; [app. meaning Every death is doubtful as to its consequence except slaughter in the way, or cause, of God; but ISd says,] in my opinion the meaning is that it is of little good and profit. (M.) دَيْنٌ ظَنُونٌ means A debt of which one knows not whether he who owes it will pay it or not: (A'Obeyd, T, S, M, * K:) it is said in a trad. of 'Omar that there is no poorrate in the case of such a debt. (TA.) b4: Also A man suspected in relation to his intellect, or intelligence. (Aboo-Tálib, TA.) And A woman suspected in relation to her grounds of pretension to respect, or honour, on account of lineage &c. (TA.) And A woman of noble rank or quality, who is taken in marriage, (M, K,) from a desire of obtaining off spring by her, when she is advanced in age. (M.) b5: Also A weak man. (K. [See also ظَنينٌ.]) b6: And A man having little artifice, cunning, ingenuity, or skill. (K.) ظَنِينٌ Suspected; (T, S, M, Mgh, Msb, K;) applied to a man; (S, M;) i. q. ↓ مَظْنُونٌ, (Mbr, Msb,) in this sense: (Msb:) pl. أَظِنَّآءُ. (M, TA.) Thus in the saying in the Kur [lxxxi. 24], وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ, (T, M, Msb,) meaning And he is not suspected as to what he makes known from God, of the knowledge of that which is undiscoverable, as is related on the authority of 'Alee: or, accord. to Fr, it may mean weak; for ظَنِينٌ may have this meaning like as ظَنُونٌ has: (T:) some read بِضَنينٍ. (TA in art. ضن, q. v.) شَهَادَةُ ظَنِينٍ, which is said in a trad. to be not allowable, is The testimony of one who is suspected as to his religion. (TA.) And نَفْسٌ

↓ ظَنَّآءُ means [A soul, or person,] suspected. (TA.) b2: Also One who treats or regards another, or others, with enmity, or hostility; (T, M;) because of his evil opinion and the evil opinion of which he is an object. (M.) b3: See also ظَنُونٌ, in two places.

ظَنَانَةٌ or ظِنَانَةٌ: see ظِنَّةٌ.

ظَنَّآءُ: see ظَنِينٌ.

ظَنَّانٌ One who opines, or conjectures, much [and] in an evil manner; as also ↓ ظُنَنٌ. (TA.) أَظَنُّ [Such as is more, or most, fit that one should think of him to do a thing]. You say, نَظَرْتُ إِلَى أَظَنِّهِمْ أَنْ يَفْعَلَ ذٰلِكَ I looked towards him who was the most fit of them that I should think of him to do that. (M, TA.) أُظْنُونَةٌ: see ظَنٌّ, near the end.

مَظِنَّةٌ, (M, Mgh, Msb, TA,) of which مَظَنَّةٌ, mentioned by Ibn-Málik and others, and مِظَنَّةٌ, are dial. vars., (TA,) or [rather] مَظِنَّةُ شَىْءٍ, (IF, S, Msb, K, TA,) signifies The place, (IF, S, Msb, K, TA,) and the accustomed place, (IF, S, Msb, TA,) in which is thought to be the existence, (S, K, TA,) of a thing; (IF, S, Msb, K, TA;) [a place] where a thing is thought to be: (M:) or it signifies, (Mgh, Msb,) or signifies also, (S,) a place where a thing is known to be: (S, Mgh, Msb:) [a thing, and a person, in which, or in whom, a thing, or quality, is thought, supposed, presumed, suspected, inferred, known, or accustomed, to be, or exist:] accord. to IAth, by rule it should be مَظَنَّةٌ: (TA:) [it may therefore be properly rendered a cause of thinking, &c., the existence of a thing; and مَظِنَّةٌ لِكَذَا may be well expl. as meaning a thing, and a person, that occasions one's thinking, supposing, presuming suspecting, inferring, or knowing, the existence of such a thing or quality, in it, or in him: and hence, an indication, or evidence, or a symptom, diagnostic, characteristic, sign, mark, or token, of the existence of such a thing or quality:] the pl. is مَظَانُّ. (M, Mgh, Msb, TA.) One says, مَوْضِعُ كَذَا مَظِنَّةٌ مِنْ فُلَانٍ i. e. Such a place is a place in which such a one is known [&c.] to be. (S, TA.) And فُلَانٌ مَظِنَّةٌ مِنْ كَذَا i. e. Such a one is one in whom such a thing, or quality, is known [&c.] to be. (Lh, T.) And فُلَانٌ مَظِنَّةٌ لِلْخَيْرِ i. e. Such a one is one in whom good, or goodness, is thought [&c.] to be. (Ham p. 437.) And En-Nábighah says, فَإِنْ يَكُ عَامِرٌ قَدْ قَالَ جَهْلًا فَإِنَّ مَظِنَّةَ الجَهْلِ الشَّبَابُ [And if 'Ámir has spoken ignorantly, verily youthfulness is a state in which ignorance is usually found to exist]: (S, Msb: *) or, as some relate the verse, السِّبَابُ [so that the meaning is, mutual reviling is an act in which &c.]: (S:) or, accord. to another relation, the latter hemistich is فَإِنَّ مَطِيَّةَ الجَهْلِ الشَّبَابُ (S, * TA;) because one finds it [i. e. youthfulness] to be easy like as he does the beast on which one rides. (TA.) And one says also, طَلَبَهُ مَظَانَّهُ [He sought him, or it, in the places where he, or it, was thought to be;] meaning, by night and by day. (TA.) And إِنَّهُ لَمَظِنَّةٌ أَنْ يَفْعَلَ ذٰلِكَ i. e. Verily he is apt, meet, fitted, or suited, for one to think of his doing that: and in like manner one says of two, and of a pl. number, and of a female. (Lh, M.) مَظْنُونٌ [Thought, opined, &c.: see its verb: and] see ظَنِينٌ. Applied to a narrative, or story, it means [Doubted; or] of which one is not to be made to know the real state. (TA in art. رجم.) In lexicology, A word of the class termed آحَادٌ [q. v.]. (Mz 3rd نوع.)

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.