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ظن

Form 1 · Form 4 · Form 5 · Form 8  ·  16 entries  ·  Qur'ānic frequency 69

Form 1ظَنَّ2 senses · 1 main
muḍāriʿـُيَفْعُلُأَظُنُّهُmaṣdarظَنٌّ

Core sense — he thought, supposed, or conjectured; he suspected him; he knewgenerated

1.1I thought the thing—ظَنَنْتُ الشَّىْءَ

.

He thought, supposed, or conjectured; and he doubted; and he knew, but not by ocular perception: see ظَنٌّ below.

maṣdars ظَنٌّ, اِظَّنَنْتُهُ, اِظْطَنَنْتُهُ, تَظَنَّنْتُهُ and تَظَنَّيْتُهُ, this last formed by changing the final ن into ى.

I thought that …—ظَنْتُ ذَاكَ

Lh mentions this, heard from the Benoo-Suleym, for ظَنَنْتُ ذاك, like ظَلْتُ and other instances of the dialect of Suleym.

I thought you Zeyd, originally I thought you were Zeyd—ظَنَنْتُكَ زَيْدًا
I thought Zeyd you, originally I thought Zeyd was you—ظَنَنْتُ زَيْدًا إِيَّاكَ
I thought surely ʿAbd-Allah was better than you—ظَنَنْتُ لَعَبْدُ ٱللّٰهِ خَيْرٌ مِنْكَ

In the first of the senses explained above it governs two objective complements, which are originally a mubtadaʾ and a khabar.

The first phrase denotes by a pronoun what is originally a mubtadaʾ; the second, what is originally a khabar.

It is also used in this sense in the same way as a verb of swearing, the Arabs giving it the same kind of complement. See also the article درد.

I thought of him, or it, such a thing; I thought such a thing to be in him, or it—ظَنَّ بِهِ كَذَا
and you were thinking, of God, various thoughts—وَتَطُنُّونَ بِٱللّٰهِ ٱلظُّنُونَا
I made him, or it, the object of my thought—ظَنَنْتُ بِهِ

Used in relation to good and to evil.

In the Qur'ān 33:10.

According to Sb: the place, i.e. object, of my ظَنّ.

In all these examples the verb denotes a state of mind between doubt and certainty, but certainty predominates. Hence ظَنَّ sometimes means he doubted; and sometimes he knew, by considering with an effort to understand, not by ocular perception. It is used in this last sense more often than in the sense "he doubted", though not as often as in the sense "he thought", which is why some hold the meaning "he knew" to be figurative.

I knew that I should meet with my reckoning—إِنَّى ظَنَنْتُ أَنِّى مُلَاقٍ حِسَابِيَهْ

In the Qur'ān 69:20.

who know that they shall meet their Lord—ٱلَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ

In the Qur'ān 2:43; literally, be meeters of their Lord.

I knew what he meant to say by his sign with his hand—ظَنَنْتُ مَا قَالَ

Occurring in a tradition.

1.1.1I suspected him; I thought evil of him—ظَنَنْتُهُ

Muḍāriʿ as above, and the maṣdar likewise. اِظَّنَنْتُهُ, اِظْطَنَنْتُهُ and اِطَّنَنْتُهُ are used in the same way.

أَظْنَنْتُهُ also appears in several copies of the S and in the CK, but this seems to be a mistranscription.

ʿAlee was not suspected—لَمْ يَكُنْ عَلِىٌّ يُظَّنُّ فِى قَتْلِ عُثْمَانَ

In a saying of Ibn-Seereen; the T has مَا كَان. The reference is to the slaying of ʿOthmán.

A'Obeyd says يُظَّنُّ is of the measure يُفْتَعَلُ, originally يُظْتَنُّ; or, as some relate it, the word is يُطَّنُّ.

he is suspected of such a thing—هُوَ يُظَّنُّ بِكَذَا

يُطَّنُّ is used in the same sense. See also the article طن.

I suspected Zeyd—طَنَنْتُ بِزَيْدٍ

ظَنَنْتُ زَيْدًا likewise. In this sense the verb has a single objective complement.

Qur’ānic occurrences Form 1 2 shown of 44
75:28
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ

And he will conclude that it was (the Time) of Parting;

84:14
إِنَّهُۥ ظَنَّ أَن لَّن يَحُورَ

Truly, did he think that he would not have to return (to Us)!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, aor. ظَنُنَ , 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. أَظُنُّهُ , 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 ٱللّٰهِ 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 بِٱللّٰهِ ٱلظُّنُونَا [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 ٱلَّذِينَ 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.) 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 يَكُنْ عَلِىٌّ يُظَّنُّ فِى قَتْلِ عُثْمَانَ , (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, هُوَ يُظَّنُّ بِكَذَا 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.)
Form 4أَظْنَنْتُهُ الشَّىْءَ3 senses · 1 main

Core sense — I made him think the thing; I exposed him to suspiciongenerated

4.1

I made him think the thing.

4.1.1I exposed him to suspicion—أَظْنَنْتُ بِهِ النَّاسَ

Or: I made the people suspect him.

أَظنَنْتُهُ alone has the same meaning.

4.1.2

See also form 1, near the end.

Show Lane's original text
I made him to think the thing. (M, TA.) 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.) See also 1, last quarter.
Form 5التَّظَنِّى2 senses

Core sense — the exercising, or using, of thoughtgenerated

5.1

The exercising, employing, or using, of الظَّنّ, i.e. thought; originally التَّظَنُّنُ.

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.

5.2

See also form 1, first sentence.

Show Lane's original text
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.) See also 1, first sentence.
Form 8إِظْتَنَنَ2 senses · 1 main

Core sense — he thought, supposed; he suspected himgenerated

8.1

See form 1, first sentence.

8.1.1

And again, in the last quarter of form 1, in three places.

Show Lane's original text
see 1, first sentence: and again, in the last quarter, in three places.

Derived nouns 12

Nounظَنٌّ1 sense

Core sense — thought, opinion, supposition; doubt; knowledge, certainty; suspiciongenerated

1he is evil in opinion of everyone—هُوَ سَيِّئُ الظَّنِّ بِكُلِّ أَحَدٍ

A simple noun as well as a maṣdar.

Er-Rāghib: thought, opinion, supposition, or conjecture.

KT and El-Munáwee: a preponderant belief, with the admission that the contrary may be the case.

Er-Rāghib: or a preponderating wavering between the two extremes in indecisive belief; or an inference from a sign, mark, or token — when strong, leading to knowledge, and when weak, not passing beyond the limit of وَهْم.

Er-Rāghib: or doubt or uncertainty; or it has this meaning as well.

Opposite of يَقِينٌ. Sometimes it is put in the place of, or used in the sense of, عِلْمٌ or يَقِينٌ, i.e. knowledge or certainty, in which sense some hold it to be figurative; or it signifies also knowledge, or certainty, يَقِينٌ, such as is obtained by considering with an effort to understand, not by ocular perception, and not relating to an object of sense.

Er-Rāghib: it also means suspicion, or evil opinion; but in this last sense ظِنَّةٌ is more common.

As a noun its plural is ظُنُونٌ and أَظَانِينُ, the latter irregular, or it may be plural of أُظْنُونَةٌ, but this I do not know.

his opinion of such a one was evil—سَآءَ ظَنُّهُ بِفُلَانٍ
his knowledge is but opinions—عِلْمُهُ بِالشَّىْءِ ظُنُونٌ

Meaning that no confidence is to be placed in him.

Qur’ānic occurrences ظَنّ 1 shown of 18
37:87
فَمَا ظَنُّكُم بِرَبِّ ٱلْعَـٰلَمِينَ

"Then what is your idea about the Lord of the worlds?"

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
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.)
Nounظِنَّةٌ2 senses · 1 main

Core sense — suspicion, evil opinion; a little of a thinggenerated

1he is the object of my suspicion—عِنْدَهُ ظِنَّتِى

Suspicion, or evil opinion; طِنَّةٌ likewise, the ظ being changed into ط, though there is no إِدْغَام in this case, because they were 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.

ظَنَانَةٌ, or ظِنَانَةٌ, like كِتَابَةٌ, has the same meaning.

The plural of ظِنَّةٌ is ظِنَنٌ.

هُوَ ظِنَّتِى is used in the same way.

1.1figurative · مجاز — inferred

And hence: a little of a thing, like the French "soupçon".

Show Lane's original text
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.) And [hence] A little [like the French “ soupçon ”] of a thing. (TA.)
Nounظُنَنٌ1 sense

Core sense — suspicions, evil opinionsgenerated

1

See ظَنَّانٌ.

Show Lane's original text
: see ظَنَّانٌ .
Nounظَنُونٌ6 senses · 1 main

Core sense — a man who thinks evil of everyone; one in whom no trust is placedgenerated

1

A man who thinks evil of everyone.

1.1

A man possessing little good or goodness; or, as some say, one of whom you ask something thinking that he will refuse, and who turns out as he was thought to be.

Or ظَنِينٌ has this latter meaning.

1.2every death is doubtful as to its consequence except slaughter in the way of God—كُلُّ مَنِيَّةٍ ظَنُونٌ إِلَّا القَتْلَ فِى سَبِيلِ ٱللّٰهِ

A man in whose goodness no trust is to be placed.

And anything in which no trust is to be placed, of water and of other things; ظَنِينٌ likewise.

A well, بِئْرٌ, having little water, in whose water no trust is to be placed; or a well, or a drinking-place, of which one does not know whether there is water in it or not; or water which one supposes to exist but of which one is not sure.

A saying mentioned, but not explained, by IAar; the sense given here is only apparent. ISd says that in his opinion the meaning is that it is of little good and profit.

a debt of which one does not know whether the debtor will pay it or not—دَيْنٌ ظَنُونٌ

In a tradition of ʿOmar it is said that there is no poor-rate in the case of such a debt.

1.3

Also a man suspected in relation to his intellect, or intelligence. (Aboo-Tálib)

And a woman suspected in relation to her grounds of pretension to respect, or honour, on account of lineage and the like.

And a woman of noble rank or quality, who is taken in marriage from a desire of obtaining offspring by her, when she is advanced in age.

1.4

Also a weak man. See also ظَنينٌ.

1.5

And a man having little artifice, cunning, ingenuity, or skill.

Show Lane's original text
A man who thinks evil (S, M) of everyone. (M.) 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.) 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 ٱللّٰهِ 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.) 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.) Also A weak man. (K. [See also ظَنينٌ .]) And A man having little artifice, cunning, ingenuity, or skill. (K.)
Nounظَنِينٌ3 senses · 1 main

Core sense — suspected; one who treats others with enmitygenerated

1and he is not suspected as to what he makes known from God—وَمَا هُوَ عَلَى ٱلْغَيْبِ بِظَنِينٍ

Suspected; applied to a man. Mbr: the same as مَظْنُونٌ in this sense. Plural أَظِنَّآءُ.

In the Qur'ān 81:24; that is, as to the knowledge of what is undiscoverable, as related on the authority of ʿAlee. Or, according to Fr, it may mean weak, since ظَنِينٌ may have this meaning as ظَنُونٌ has; some read بِضَنينٍ. See the article ضن.

the testimony of one who is suspected as to his religion—شَهَادَةُ ظَنِينٍ

Said in a tradition to be not allowable.

a soul, or person, suspected—ظَنَّآءُ نَفْسٌ
1.1

Also one who treats or regards another, or others, with enmity, or hostility; because of his evil opinion and the evil opinion of which he is himself the object.

1.2

See also ظَنُونٌ, in two places.

Show Lane's original text
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 ٱلْغَيْبِ 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 ظَنَّآءُ نَفْسٌ means [A soul, or person,] suspected. (TA.) 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.) See also ظَنُونٌ , in two places.
Nounظَنَانَةٌ1 sense

Core sense — suspicion, evil opiniongenerated

1

Or ظِنَانَةٌ: see ظِنَّةٌ.

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or ظِنَانَةٌ : see ظِنَّةٌ .
Nounظَنَّآءُ1 sense

Core sense — suspicion, evil opiniongenerated

1

See ظَنِينٌ.

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: see ظَنِينٌ .
Nounظَنَّانٌ1 sense

Core sense — one who conjectures much, and in an evil mannergenerated

1

One who thinks, or conjectures, much and in an evil manner; ظُنَنٌ likewise.

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One who opines, or conjectures, much [and] in an evil manner; as also ظُنَنٌ . (TA.)
Nounأَظَنُّ1 sense

Core sense — such as is most fit that one should think of him doing a thinggenerated

1I looked towards the one of them most fit to be thought of as doing that—نَظَرْتُ إِلَى أَظَنِّهِمْ أَنْ يَفْعَلَ ذٰلِكَ

Such as is more, or most, fit that one should think of him to do a thing.

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[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.)
Nounأُظْنُونَةٌ1 sense

Core sense — a place where a thing is thought to begenerated

1

See ظَنٌّ, near the end.

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: see ظَنٌّ , near the end.
Nounمَظِنَّةٌ1 sense

Core sense — a place where a thing is thought, or known, to be; an indication of itgenerated

1such a place is a place in which such a one is known to be—مَوْضِعُ كَذَا مَظِنَّةٌ مِنْ فُلَانٍ

مَظَنَّةٌ, mentioned by Ibn-Málik and others, and مِظَنَّةٌ are dialectal variants of it; or rather the form is مَظِنَّةُ شَىْءٍ.

The place, and the accustomed place, in which the existence of a thing is thought to be; a place where a thing is thought to be. Or it signifies, or signifies also, a place where a thing is known to be — a thing, or a person, in which, or in whom, a thing or quality is thought, supposed, presumed, suspected, inferred, known, or accustomed to be.

According to IAth, by rule it should be مَظَنَّةٌ. It may therefore be properly rendered a cause of thinking the existence of a thing; and مَظِنَّةٌ لِكَذَا may be explained as a thing, or a person, that makes one think, suppose, presume, suspect, infer, or know the existence of such a thing or quality in it, or in him; and hence, an indication, evidence, symptom, diagnostic, characteristic, sign, mark, or token of the existence of such a thing or quality.

The plural is مَظَانُّ.

such a one is one in whom such a thing, or quality, is known to be—فُلَانٌ مَظِنَّةٌ مِنْ كَذَا
such a one is one in whom good, or goodness, is thought to be—فُلَانٌ مَظِنَّةٌ لِلْخَيْرِ

En-Nábighah says: [And if ʿÁmir has spoken ignorantly, youthfulness is a state in which ignorance is usually found to exist]

shāhid 1
فَإِنْ يَكُ عَامِرٌ قَدْ قَالَ جَهْلًافَإِنَّ مَظِنَّةَ الجَهْلِ الشَّبَابُ

Or, as some relate the verse, السِّبَابُ, so that the meaning is that mutual reviling is an act in which ignorance is usually found.

he sought him, or it, in the places where he, or it, was thought to be—طَلَبَهُ مَظَانَّهُ

Meaning, by night and by day.

he is apt, meet, fitted, or suited, for one to think of his doing that—إِنَّهُ لَمَظِنَّةٌ أَنْ يَفْعَلَ ذٰلِكَ

In the same way one says of two, of a plural number, and of a female.

on this sense Or, according to another relation, the second hemistich is

shāhid 2
فَإِنَّ مَطِيَّةَ الجَهْلِ الشَّبَابُ

, because one finds it, i.e. youthfulness, to be easy, as one finds the beast on which one rides.

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, (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, 1 [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 2 (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.) فَإِنْ يَكُ عَامِرٌ قَدْ قَالَ جَهْلًا | فَإِنَّ مَظِنَّةَ الجَهْلِ الشَّبَابُ فَإِنَّ مَطِيَّةَ الجَهْلِ الشَّبَابُ
Nounمَظْنُونٌ1 sense

Core sense — thought, supposed; doubted, said of a narrativegenerated

1

Thought, supposed, and so on: see its verb; and see ظَنِينٌ.

Applied to a narrative, or story: doubted; or of which one is not to be made to know the real state. See the article رجم.

In lexicology, a word of the class termed آحَادٌ. (Mz, 3rd نوع)

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[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 .)