ظَنَ
Appears 8 times in Quran
Derived Words (11)
Words derived from the stem "ظَنَ".
- know
- thought
- I knew
- you entertained
- as you think
- you thought
- You did not think
- and you thought
- know
- thought
- I knew
- and you thought
- You did not think
- as you think
- you entertained
- you thought
Occurrences in Quran
Found 8 verses containing "ظَنَ".
وَمَا كُنتُمْ تَسْتَتِرُونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَآ أَبْصَٰرُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِن ظَنَنتُمْ أَنَّ ٱللَّهَ لَا يَعْلَمُ كَثِيرًا مِّمَّا تَعْمَلُونَ
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
1
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
3574
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
وَذَٰلِكُمْ ظَنُّكُمُ ٱلَّذِى ظَنَنتُم بِرَبِّكُمْ أَرْدَىٰكُمْ فَأَصْبَحْتُم مِّنَ ٱلْخَٰسِرِينَ
事实上所有的罪过都是缺乏对安拉活的信仰的结果。
In fact, all sins are the result of lack of a living faith in God.
Commentary:
In fact, all sins are the result of lack of a living faith in God.
1185
事实上所有的罪过都是缺乏对安拉活的信仰的结果。
3575
Commentary:
In fact, all sins are the result of lack of a living faith in God.
2630
In fact, all sins are the result of lack of a living faith in God.
بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلْمُؤْمِنُونَ إِلَىٰٓ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِى قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ ٱلسَّوْءِ وَكُنتُمْ قَوْمًۢا بُورًا
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
3825
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
2771
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ مِن دِيَٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ ۖ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَٰٓأُو۟لِى ٱلْأَبْصَٰرِ
اس سے مراد وہ جنگ ہے جو یہودی قبیلہ بنو نُضَیر سے مسلمانوں کی ہوئی (فتح البیان جلد۹ ص۲۶۳)
قرآن کریم سے ثابت ہے کہ اللہ اور اس کے فرشتوں کے آنے سے بعض جگہ عذاب مراد ہوتا ہے۔ یہاں بھی وہی محاورہ استعمال کیا گیا ہے۔
16:27; 39:26.
3:152; 8:13.
There lived in Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them had acted treacherously towards Muslims on several occasions. They had hatched plots and entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Holy Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islami
In view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could never think that the Jews could be driven out of Medina so easily and without any loss of human life on either side.
Before departing from Medina the Banu Nadir had destroyed, with their own hands, their houses and other movable property before the very eyes of Muslims. The Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in World War II.
16:27; 39:26.
3:152; 8:13.
Commentary:
There lived at Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The present verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them, had acted treacherously towards Muslims on several occasions. They had hatched plots and had entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca in order to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islamic State that the Holy Prophet had to take action against them. They were told to leave Medina. But the Prophet was exceptionally kind and considerate to them. He allowed them to carry their goods and chattels with them, and they departed from Medina in perfect safety, but not until they had despaired of the help they had expected from their Meccan allies and from the hypocrites of Medina, and had also found that their fortresses which they thought were impregnable could not save them. The Holy Prophet laid siege to the fortresses and after vainly holding out for about 21 days, they surrendered. They all left for Syria, only two families choosing to remain behind at Khaibar.
The reference in the words, "at the time of the first banishment" may be to the banishment of the Jewish tribe of BanuQainuqa‘ who had been expelled from Medina, sometime after the Battle of Badr, for their intrigues and defiance of the authority of the Holy Prophet, to whom they had pledged allegiance as the acknowledged Head of the Medina Republic. Or the words may refer to the banishment by the Holy Prophet from Medina of the three above-mentioned Jewish tribes. This was the first banishment. ‘Umar, the Holy Prophet’s Second Successor, however, banished all Jews from the whole of Arabia for the second and last time. Thus the words, "at the time of the first banishment" may be taken as embodying a prophecy that after the Jewish tribes of Medina will have been banished by the Holy Prophet, all the Jews of Arabia would suffer the same fate at some later time.
Before departing from Medina the Banu Nadir had destroyed their houses and other movable property before the very eyes of Muslims, because the Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in the World War I1. The reference in the words "they destroyed their houses with their own hands," is to that policy.
The words, "you would not think that they would go forth," show that in view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could not conceive that they could be driven out of Medinaso easily and without any loss of human life on either side.
c
16:27; 39:26.
d
3:152; 8:13.
1
اس سے مراد وہ جنگ ہے جو یہودی قبیلہ بنو نُضَیر سے مسلمانوں کی ہوئی (فتح البیان جلد۹ ص۲۶۳)
2
قرآن کریم سے ثابت ہے کہ اللہ اور اس کے فرشتوں کے آنے سے بعض جگہ عذاب مراد ہوتا ہے۔ یہاں بھی وہی محاورہ استعمال کیا گیا ہے۔
c
16:27; 39:26.
d
3:152; 8:13.
4190
Commentary:
There lived at Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The present verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them, had acted treacherously towards Muslims on several occasions. They had hatched plots and had entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca in order to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islamic State that the Holy Prophet had to take action against them. They were told to leave Medina. But the Prophet was exceptionally kind and considerate to them. He allowed them to carry their goods and chattels with them, and they departed from Medina in perfect safety, but not until they had despaired of the help they had expected from their Meccan allies and from the hypocrites of Medina, and had also found that their fortresses which they thought were impregnable could not save them. The Holy Prophet laid siege to the fortresses and after vainly holding out for about 21 days, they surrendered. They all left for Syria, only two families choosing to remain behind at Khaibar.
The reference in the words, "at the time of the first banishment" may be to the banishment of the Jewish tribe of BanuQainuqa‘ who had been expelled from Medina, sometime after the Battle of Badr, for their intrigues and defiance of the authority of the Holy Prophet, to whom they had pledged allegiance as the acknowledged Head of the Medina Republic. Or the words may refer to the banishment by the Holy Prophet from Medina of the three above-mentioned Jewish tribes. This was the first banishment. ‘Umar, the Holy Prophet’s Second Successor, however, banished all Jews from the whole of Arabia for the second and last time. Thus the words, "at the time of the first banishment" may be taken as embodying a prophecy that after the Jewish tribes of Medina will have been banished by the Holy Prophet, all the Jews of Arabia would suffer the same fate at some later time.
Before departing from Medina the Banu Nadir had destroyed their houses and other movable property before the very eyes of Muslims, because the Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in the World War I1. The reference in the words "they destroyed their houses with their own hands," is to that policy.
The words, "you would not think that they would go forth," show that in view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could not conceive that they could be driven out of Medinaso easily and without any loss of human life on either side.
a
16:27; 39:26.
b
3:152; 8:13.
3016
There lived in Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them had acted treacherously towards Muslims on several occasions. They had hatched plots and entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Holy Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islami
3017
In view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could never think that the Jews could be driven out of Medina so easily and without any loss of human life on either side.
3018
Before departing from Medina the Banu Nadir had destroyed, with their own hands, their houses and other movable property before the very eyes of Muslims. The Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in World War II.
إِنِّى ظَنَنتُ أَنِّى مُلَٰقٍ حِسَابِيَهْ
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.
4
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
4355
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
1
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
4401A
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
3140
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا
55:34.
55:34.
55:34.
a
55:34.
a
55:34.
a
55:34.