[1]
زَعَمَ , (S, Msb,) aor.
زَعُمَ , (Msb, MS, JM, [not
mentioned in the S nor in the K, app. because
well known,]) inf. n.
زَعْمٌ and
زُعْمٌ and
زعْمٌ, (S,
Msb, K,) the first of the dial. of El-Hijáz, (Msb,
TA,) the second of the dial. of [the tribe of] Asad,
(Msb,) or Benoo-Temeem, (TA,) and the third
of the dial. of some of [the tribe of] Keys; (Msb;)
[generally best rendered
He asserted; for it mostly
relates to a thing not certainly known: or]
he
said; (S, Msb, K;) as in the phrases
زَعَمَتِ
الحَنَفِيَّةٌ [
The Hanafees said or
asserted, or
have
said or
asserted,] and
زَعَمَ سِيبَوَيْهِ [
Seebaweyh said
or
asserted, or
has said or
asserted]; (Msb;)
[and
زَعَمَ أَنَّهُ كَذَا He said, or
asserted, that it
was thus;] either truly or falsely: (K:) mostly
used in relation to a thing respecting which there
is doubt, (Sh, Az, Msb, K,) and which is not
certainly known: (Sh, Az, Msb:) or it is mostly
used in relation to that which is false, or that
respecting which there is doubt, or suspicion:
(El-Marzookee, Msb:) or, as those skilled in the
language of the Arabs say, in relation to a thing
of which the speaker doubts, and does not know
whether it may not be false: (Lth:) or
زَعَمَ زَعْمًا
means
he related a piece of information not knowing whether it were true or false. (IKoot, Msb.)
Hence the saying,
زَعَمَ مَطِيَّةُ الكَذِبِ [i. e. (assumed tropical:)
زَعَمَ is
the conveyer, or
vehicle, (properly
the camel, or
beast, that serves as the conveyer,)
of lying]. (Msb.)
It is said in a trad.,
بِئْسَ مَطِيَّةُ الرَّجُلِ زَعَمُوا [(assumed tropical:)
Very
evil, or
bad, is the man's conveyer زَعَمُوا]: i. e.,
when a man desires to journey to a country, or
town, he mounts his camel, or beast, that serves
to convey him, and journeys until he accomplishes the object of his want: therefore, that
with which the speaker prefaces his speech, and
by means of which he attains the object of his
desire, when he says
زَعَمُوا كَذَا وَكَذَا, is likened
to the camel, or beast, by means of which he
attains the object of want: for
زَعَمُوا is [generally]
said only in the case of a narration that has no
authority whereon to rest, and that contains no
proof. (TA.) IKh says that
الزَّعْمُ is used in relation to that which is discommended; and that its
primary signification is said by some of the expositors of the Kur-án to be The act of
lying:
(TA: [this signification is also given in the K,
as being contr. to the first:]) some say that it is
metonymically used in this sense: (Msb:) and
it is expl. as having this meaning in the Kur
[vi. 137], where it is said,
فَقَالُوا هٰذَا لِلّٰهِ بِزَعْمِهِمْ,
i. e. [
And they have said, “
This belongeth
unto
God, ”]
with their lying. (Lth, TA.) ―
2-b2- [Sometimes]
زَعَمَهُ signifies
He described him, or
it.
(Har p. 204.) ―
2-b3- And sometimes
زَعَمَ signifies
He promised: whence the saying of ' Amr Ibn-Sha-s,
تَقُولُ هَلَكْنَا إِنْ هَلَكْتَ وَإِنَّمَا
عَلَىٱللّٰهُ أَرْزَاقُ العِبَادِ كَمَا زَعَمْ
[
Thou sayest, or
she says, “
We perish if thou
perish: ”
but verily upon God lie the means of
subsistence of mankind, i. e. it lies upon Him to
supply these,
as He has promised]. (TA.) ―
2-b4-
الزَّعْمُ is used also in the sense of
الظَّنُّ: (Msb,
TA:) one says,
فِى زَعْمِى كَذَا [
In my opinion
it is
thus]. (Msb.) [Hence, likewise,]
زَعَمْتَنِى
كَذَا, (K,) aor.
تَزْعُمُنِى, (TA,)
Thou thoughtest
me to be thus. (K, TA.) Aboo-Dhu-eyb says,
فَإِنْ تُزْعُمِينِى كُنْتُ أَجْهَلُ فِيكُمُ
فَإِنِّى شَرَيْتُ الحِلْمَ بَعْدَكِ بِالجَهْلِ
[
And if thou think me such
that I used to be
ignorant, or
to act ignorantly, among you, know
that
I have purchased intelligence since I was
with thee (
بَعْدَكِ being for
بَعْدَ عَهْدِى بِكِ)
in exchange for ignorance]. (TA. [The meaning of
تزعمينى is there indicated by the context.]) ―
2-b5- It
is also used in the sense of
الاِعْتِقَادُ: whence the
saying in the Kur [lxiv. 7],
زَعَمَ ٱلَّذِينَ كَفَرُو أَنْ
لَنْ يُبْعَثُوا [
They who have disbelieved our revelations
have believed, or
firmly believed, that they
shall not be raised from the dead]. (Msb.) ―
2-b6-
Sometimes, also,
زَعَمَ is used in the sense of
شَهِدَ:
as in the saying of En-Nábighah,
زَعَمَ الهُمَامُ بِأَنَّ فَاهَا بَارِدٌ
[app. meaning
The magnanimous chief bore witness that her mouth was cool]. (TA.) ＝
1-A2-
زَعَمَ بِهِ,
(S, Msb, K,) aor.
زَعُمَ (S, Msb) and
زَعَمَ , (Msb,)
inf. n.
زَعْمٌ (S, Msb, K) and
زَعَامَةٌ, (S, K,) or the
latter is a simple subst., (Msb,)
He was, or
became, responsible, answerable, amenable, surety,
or
guarantee, for it; (S, Msb, K;) namely, property. (Msb.) ―
2-b2- And
زَعَمَ, like
قَتَلَ, (Msb,) or
زَعُمَ, like
كَرُمَ, (TA,) aor.
زَعُمَ , inf. n.
زَعَامَةٌ,
He
was, or
became, chief, lord, master, or
prince,
(Msb, TA,) of a people, (TA,) or
عَلَى قَوْمٍ [
over
a people]; (Msb;) or
spokesman of a people.
(TA.) ＝
1-A3- See also 4, in two places. ＝
1-A4-
زَعِمَ,
aor.
زَعَمَ , (S, K,) inf. n.
زَعَمٌ (S, TA) and
زَعْمٌ, (TA,)
He coveted, or
eagerly desired. (S, K.) [Like its
syn.
طَمِعَ, it is trans. by means of
فِى.] One
says, ↓
زَعِمَ فُلَانٌ فِى غَيْرِ مَزْعَمٍ, i. e.
طَمِعَ فى غَيْرِ
مَطْعَمٍ [
Such a one coveted a thing not to be
coveted; meaning,
a thing of which the attainment was remote, or
improbable: see art.
طمع].
(TA.) And ' Antarah says,
عُلِّقْتُهَا عَرَضًا وَأَقْتُلُ قَوْمَهَا
زَعَمًا لَعَمْرُ أَبِيكَ لَيْسَ بِمَزْعَمِ
(S,) i. e.
I became enamoured of her unintentionally, [or
accidentally,]
while I was slaying her
people; eagerly desiring her love:
by the life of
thy father, I swear,
this is not a [
fit]
occasion
for eager desire: i. e. I can not attain to holding
communion of love with thee, [or with her,] any
day, while there is this conflict and hostility between the two tribes: (EM p. 222:)
لَيْسَ بِمَزْعَمٍ
meaning
لَيْسَ بِمَطْمَعٍ : (S:) or, [as some relate it,]
زَعْمًا وَرَبِّ البَيْتِ لَيْسَ بِمَزْعَمِ
[
eagerly desiring: by the Lord of the House (i. e.
the Kaabeh), &c.]. (TA. [
زَعْمًا is there expressly
said to be thus: but the measure does not require
its being so.])