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.)
