ROOT ك ن ن
11 verses • 7 derived words
📖 Lane's Lexicon
Classical definitions for root كنن
Morphology Tree
Lemmas and their derived stems found in the Quran.
اَکۡنَنۡ
Lemmaاَکِنَّۃ
Lemmaمَّکۡنُوۡنۡ
LemmaOther / General
Occurrences in Quran
Found 11 verses containing words derived from "k n n".
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۖ وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا ۚ حَتّٰۤی اِذَا جَآءُوۡکَ یُجٰدِلُوۡنَکَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
وَاللّٰہُ جَعَلَ لَکُمۡ مِّمَّا خَلَقَ ظِلٰلًا وَّجَعَلَ لَکُمۡ مِّنَ الۡجِبَالِ اَکۡنٰنًا وَّجَعَلَ لَکُمۡ سَرٰبِیۡلَ تَقِیۡکُمُ الۡحَرَّ وَسَرٰبِیۡلَ تَقِیۡکُمۡ بَاۡسَکُمۡ ۚ کَذٰلِکَ یُتِمُّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تُسۡلِمُوۡنَ
یہاں صرف گرمی کا ذکر ہے مگر عربی کا محاورہ ہے کہ ایسے موقعہ پر جب مناسب ہو ضد کو حذف سمجھ لیتے ہیں (بحر محیط جلد۵ ص۵۲۴) پس عربی قاعدہ کے مطابق آیت کے یہ معنے ہوں گے کہ اس نے وہ کپڑے بھی بنائے ہیں جو گرمی سے بچاتے ہیں اور وہ بھی جو سردی سے بچاتے ہیں۔
Important Words:
اکنانا (places of shelter) is the plural of کن (kinnun) which is derived from کن (kanna). They say کن العلم فی نفسه i.e. he kept the knowledge secret in his heart.کن (kinnun) means, a place of retreat or concealment; the shelter of a wall; a thing which serves for veiling, covering or protecting (Lane & Aqrab).
Commentary:
The verse continues the theme of the preceding verse and enumerates some more Divine blessings, e.g., shades of trees, shelters in the mountains, trees that save men from the heat of the sun, armour that protects them in battle, etc. Disbelievers are told that all these Divine gifts and favours were bestowed upon them that they might live in peace and comfort and be grateful to God, but they have, instead, proved ungrateful to Him and have used them to frustrate His purpose. So they shall very soon reap the consequences of their ingratitude.
The expression لعلکم تسلمون (that you may submit to Him) may also mean that you may protect and save others from harm by means of these favours. Read in this sense the sentence would mean that these blessings were bestowed upon the Meccans in order that they might protect themselves and in gratitude to God protect others from harm, but they instead made these very favours the means of oppressing others.
1
یہاں صرف گرمی کا ذکر ہے مگر عربی کا محاورہ ہے کہ ایسے موقعہ پر جب مناسب ہو ضد کو حذف سمجھ لیتے ہیں (بحر محیط جلد۵ ص۵۲۴) پس عربی قاعدہ کے مطابق آیت کے یہ معنے ہوں گے کہ اس نے وہ کپڑے بھی بنائے ہیں جو گرمی سے بچاتے ہیں اور وہ بھی جو سردی سے بچاتے ہیں۔
1882
Important Words:
اکنانا (places of shelter) is the plural of کن (kinnun) which is derived from کن (kanna). They say کن العلم فی نفسه i.e. he kept the knowledge secret in his heart.کن (kinnun) means, a place of retreat or concealment; the shelter of a wall; a thing which serves for veiling, covering or protecting (Lane & Aqrab).
Commentary:
The verse continues the theme of the preceding verse and enumerates some more Divine blessings, e.g., shades of trees, shelters in the mountains, trees that save men from the heat of the sun, armour that protects them in battle, etc. Disbelievers are told that all these Divine gifts and favours were bestowed upon them that they might live in peace and comfort and be grateful to God, but they have, instead, proved ungrateful to Him and have used them to frustrate His purpose. So they shall very soon reap the consequences of their ingratitude.
The expression لعلکم تسلمون (that you may submit to Him) may also mean that you may protect and save others from harm by means of these favours. Read in this sense the sentence would mean that these blessings were bestowed upon the Meccans in order that they might protect themselves and in gratitude to God protect others from harm, but they instead made these very favours the means of oppressing others.
وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِذَا ذَکَرۡتَ رَبَّکَ فِی الۡقُرۡاٰنِ وَحۡدَہٗ وَلَّوۡا عَلٰۤی اَدۡبٰرِہِمۡ نُفُوۡرًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
وَمَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّہٖ فَاَعۡرَضَ عَنۡہَا وَنَسِیَ مَا قَدَّمَتۡ یَدَاہُ ۚ اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۖ وَّاِنۡ تَدۡعُہُمۡ اِلَی الۡہُدٰی فَلَنۡ یَّہۡتَدُوۡۤا اِذًا اَبَدًا
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
2:8; 6:26; 17:47; 41:60; 47:17.
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
2:8; 6:26; 17:47; 41:6; 47:17.
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
a
2:8; 6:26; 17:47; 41:60; 47:17.
772
不信的人顽固地不愿正视理智的事物和使用安拉赐给他们的能力, 结果是这些能力和才能生锈并腐化了, 他们只有踉跄地生活在罪恶之中。
1
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
b
2:8; 6:26; 17:47; 41:6; 47:17.
2098
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
b
2:8; 6:26; 17:47; 41:60; 47:17.
1703
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
وَاِنَّ رَبَّکَ لَیَعۡلَمُ مَا تُکِنُّ صُدُوۡرُہُمۡ وَمَا یُعۡلِنُوۡنَ
2:78; 16:24; 28:70; 36:77.
2:78; 16:24; 28:70; 36:77.
h
2:78; 16:24; 28:70; 36:77.
a
2:78; 16:24; 28:70; 36:77; 40:20.
2863
Commentary:
This and the next verse refer to the plots and conspiracies that disbelievers were hatching against Islam and the Holy Prophet.
b
2:78; 16:24; 28:70; 36:77.
وَرَبُّکَ یَعۡلَمُ مَا تُکِنُّ صُدُوۡرُہُمۡ وَمَا یُعۡلِنُوۡنَ
2:78; 11:6; 16:24; 36:77.
2:78; 11:6; 16:24; 36:77.
2:78; 11:6; 16:24; 36:77.
d
2:78; 11:6; 16:24; 36:77.
a
2:78; 11:6; 16:24; 36:77.
b
2:78; 11:6; 16:24; 36:77.
کَاَنَّہُنَّ بَیۡضٌ مَّکۡنُوۡنٌ
55:59.
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
55:59.
55:59.
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
h
55:59.
1
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
c
55:59.
3303
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
e
55:59.
وَقَالُوۡا قُلُوۡبُنَا فِیۡۤ اَکِنَّۃٍ مِّمَّا تَدۡعُوۡنَاۤ اِلَیۡہِ وَفِیۡۤ اٰذَانِنَا وَقۡرٌ وَّمِنۡۢ بَیۡنِنَا وَبَیۡنِکَ حِجَابٌ فَاعۡمَلۡ اِنَّنَا عٰمِلُوۡنَ
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
پردہ سے مراد طبائع کا اختلاف ہے۔
6:26; 17:47; 18:58.
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
6:26; 17:47; 18:58.
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
1176
这节经文描写不信者讥讽穆圣说: “你的教义美好得为我们罪人不能接受, 你的思想崇高得我们不能理解, 不能体会。” 如果这话是严肃和认真的, 其意思就是: “我们下定决心, 不接受你的教义。为了拒斥它, 我们已关闭了我们的心路和耳目的所有道路。”
2
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
3
پردہ سے مراد طبائع کا اختلاف ہے۔
f
6:26; 17:47; 18:58.
3558
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
2621
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
۞ وَیَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ
56:18; 76:20.
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
یعنی پاکباز۔
56:18; 76:20.
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
56:18; 76:20.
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
1324
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
3
یعنی پاکباز۔
c
56:18; 76:20.
3946
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
2855
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
کَاَمۡثٰلِ اللُّؤۡلُؤِ الۡمَکۡنُوۡنِ
یعنی نیک اور پاک باز۔
1
یعنی نیک اور پاک باز۔