قطب

1 قَطَبَ, (K, TA,) aor. ـِ inf. n. قَطْبٌ, (TA,) He collected a thing, brought it, gathered it, or drew it, together: (K, TA:) this is the primary signification. (O.) b2: [Hence] one says, قَطَبَ الحِمَارُ عَانَتَهُ i. e. (tropical:) [The wild ass] collected [his herd of wild she-asses]. (A: there distinguished as tropical.) b3: And قَطَبَ القَوْمُ, [أَنْفُسَهُمْ being app. understood,] and ↓ اقطب, (assumed tropical:) The people, or party, assembled themselves together, or congregated, (O, K, TA,) and were guests, and mixed together. (TA.) b4: And قَطَبَ, (A, K,) aor. ـِ inf. n. قَطْبٌ and قُطُوبٌ; (K, TA;) and ↓ قطّب, (K,) inf. n. تَقْطِيبٌ; (TA;) He contracted the part between his eyes; (A, K;) and grinned, or displayed his teeth, frowning, or contracting his face, and looking sternly, austerely, or morosely; (K, TA;) by reason of drink, &c.: (TA:) or قَطَبَ بَيْنَ عَيْنَيْهِ, (S, O, Msb,) aor. ـِ inf. n. قَطْبٌ, (Msb,) he contracted the part between his eyes: (S, O, Msb:) and وَجْهَهُ ↓ قطّب, inf. n. تَقْطِيبٌ, he contracted his face; (S, O;) or did so much. (So accord. to a copy of the S.) b5: And قَطَبَ الشَّرَابَ, (S, A, O, Msb, K,) aor. ـِ inf. n. قَطْبٌ, (Msb,) He mixed the wine, or beverage; (S, A, O, Msb, K;) as also ↓ اقطبهُ; (S, O, K;) and ↓ قطّبهُ, (O, K, TA,) inf. n. تَقْطِيبٌ. (TA.) b6: And قَطَبَ الإِنَآءَ He filled the vessel. (K.) b7: قَطَبَ الجُوَالِقَ, (K, TA,) inf. n. قَطْبٌ, (S, O,) He inserted one of the two loops of the [sack called]

جوالق into the other, (S, O, K, TA,) on the occasion of making up a load, (TA,) then bent it (S, O, K *) again, (S, O,) [this time, app., back and down,] and put them together [in order, it seems, to insert a stick, so that the middle of one loop should be above the stick and the middle of the other should be beneath it]: (K, TA:) when he does not bend the loop, [app. meaning through the other and then a second time as described above,] the action is termed سَلْقٌ. (S, O, [See سَلَقَ الجُوَالِقَ, in art. سلق.]) A2: قَطَبَهُ signifies also He angered him; (O, K;) aor. as above [and so, app., the inf. n.]. (O.) A3: And also, (K, TA,) aor. ـِ (TA,) inf. n. قَطْبٌ, (S, O,) He cut it, or cut it off: (S, O, K:) but in this instance the ط is substituted for ض. (O.) 2 قَطَّبَ see above, in three places.4 أَقْطَبَ see the first paragraph, in two places.

قَطْبٌ: see the next paragraph, in two places.

قُطْبٌ (S, A, O, Msb, K) and ↓ قَطْبٌ and ↓ قِطْبٌ (S, A, O, K, but some reject the second and third of these, TA) and ↓ قُطُبٌ (A, K) and ↓ قُطْبَةٌ, (so in some copies of the K,) or ↓ قَطْبَةٌ, (so in other copies of the K, and thus accord. to the TA, as on the authority of Th,) The axis, or pivot, (T, A, Msb, K,) of iron, (A, K,) of a mill; (T, S, A, O, Msb, K;) the iron thing that is fixed in the middle of the nether stone of a mill; (IAth, TA;) the iron in the nether stone, around which revolves the upper stone, of a mill: (Ham p. 54:) pl. أَقْطَابٌ (A, IAth, O, TA) and قُطُوبٌ (IAth, TA) and قِطَبَةٌ. (O.) b2: Hence, (TA,) القُطْبُ, (S, O, Msb, K,) and accord. to some ↓ القَطْبُ and ↓ القِطْبُ, (MF,) (tropical:) [The pole-star: or the pole of the celestial sphere:] a certain star, (K,) a small star, (ISd, TA,) according to which the kibleh is constructed: (ISd, K, TA:) a star between the جَدْى and the فَرْقَدَانِ, around which the celestial sphere, or firmament, revolves, (S, O, TA,) small and white, and never moving from its place: [but it seems that nebula should be here substituted for star:] Aboo-'Adnán says that the قظب is a small star always in the midst of the four [stars] of بَنَاتُ نَعْشٍ, [which is evidently a mistake,] never quitting its place, around which revolve the جدى and the فرقدان: but accord. to Ibn-Es-Saláh El-Mohaddith, it is not a star, but a بُقْعَة [meaning a spot, or a nebula,] in the sky, near the جدى, which latter is the [pole-] star whereby the kibleh is known in the northern countries. (TA.) b3: And [hence likewise,] القُطْبُ signifies also (tropical:) The cause, or means, of the subsistence of a thing: and (tropical:) the thing, or point, [or person,] upon which [or upon whom] a thing [such as an affair, and a question,] turns: pl. [as above, i. e.] أَقْطَابٌ and قُطُوبٌ and قِطَبَةٌ. (K, TA.) b4: And (tropical:) The chief, or lord, of a people or tribe; (S, A, O, K;) قُطْبُ بَنِى فُلَانٍ meaning (tropical:) the chief, or lord, of the sons of such a one, upon whom their state of affairs turns [i. e. depends, and by whose government their affairs are regulated]. (S, O, TA.) And قُطْبُ رَحَى الحَرْبِ [lit. The axis, or pivot, of the mill of war, or of the mill of the war,] means (tropical:) the commander of the army. (S, O, TA.) b5: [In the conventional language of the mystics, it is applied to (assumed tropical:) The hierarch of the saints of his generation, who is also called الغَوْثُ, and is supposed to be pre-eminently endued with sanctity, and with thaumaturgic faculties, and to be known as the قُطْب to none but his agents unless he make himself known: at his death, his place is believed to be filled by another.]

A2: [قُطْبٌ also signifies A species of plant:] accord. to AHn, the قُطْب [is a species of plant that] extends upon the ground like ropes, and has a yellow, thorny, or prickly, blossom; when fit to be reaped, and dry, it hurts men to tread upon it; and is round like a pebble: n. un. ↓ قُطْبَةٌ: (O:) [it is said in the K that ↓ القُطْبَةُ is said to signify a certain plant: and the pl. is قُطْبٌ or قُطَبٌ: (thus accord. to different copies: in my MS. copy, the former; and in the CK, the latter, and there said to be like صُرَدٌ: if the former be right, it is a coll. gen. n.:)] or قُطْبٌ and ↓ قُطْبَةٌ signify two species of plants: and the latter is said to be a certain herb, having a fruit, or produce, and berries (حَبّ) like those of the هَرَاس [a tree that bears a kind of drupe]: Lh says that it [app. the قُطْب, the pronoun being masc.,] is a species of thorn, from which diverge three thorns, resembling a حَسَك [here meaning caltrop: the leaves of its stem resemble those of the [species of trefoil called] نَفَل and ذُرق, and قطب is the name of the fruit: and أَرْضٌ قطبة [i. e., accord. to general analogy, ↓ قَطِبَةٌ, like قَصِبَةٌ &c.,] signifies Land in which this kind of plant grows. (TA.) A3: See also قُطْبَةٌ.

قِطْبٌ: see قُطْبٌ, first and second sentences.

قَطَبٌ, [app. an inf. n. of which the verb is not mentioned, (in the CK قَطْب, but, as is said in the TA, it is مُحَرَّكَة,)] which is forbidden, is One's taking a thing [by measure or weight], and then taking the rest of the commodity by comparing it with the former portion, without measure or weight. (Kr, K, * TA.) قَطِبٌ: see قَطُوبٌ: A2: and أَرْضٌ قَطِبَةٌ: see قُطْبٌ, last sentence but one.

قُطُبٌ: see قُطْبٌ, first sentence.

قَطْبَةٌ: see قُطْبٌ, first sentence.

قُطْبَةٌ: see قُطْبٌ, first sentence: A2: and again, in the last quarter of the paragraph, in three places.

A3: Also An arrow-head (S, O, K) of small size (O) with which one shoots at a butt: (S, O, K:) accord. to ISd, a small, short, foursided head at the end of an arrow with which one shoots, to the utmost possible distance, at the butts: accord. to Th, the end of an arrow with which one shoots at the butt: accord. to AHn, it is of what are called المَرَامِى [pl. of مِرْمَاةٌ, q. v.]: (TA:) or an arrow with which one contends for superiority in shooting: (A:) [but] accord. to En-Nadr, it is not accounted an arrow: and ↓ قُطْبٌ signifies an arrow-head; occurring in a trad. in this sense. (TA.) قُطْبَانٌ A certain plant. (K.) قِطِبَّى A certain plant, of which is made rope of twisted strands, or well-twisted rope, (K, TA,) resembling that of the cocoa-nut, the price of which mounts to a hundred deenárs of ready money, (TA,) and which is better than that made of the fibres of the cocoa-nut. (K, TA.) قِطَابٌ An admixture (Lth, S, * O, K, TA) in what is drunk and what is not drunk. (Lth, TA.) b2: And قِطَابُ الجَيْبِ, (S, A, O, K, *) from القَطْبُ meaning “ the act of cutting,” (S, TA,) or from the same as meaning “ the act of bringing, or drawing, together ” two things, (TA,) The opening that is cut out at the neck and bosom of a shirt or the like, for the head to enter into it: (O:) or (tropical:) the part where the two sides of that opening unite: (A, * K, * TA:) or, as AAF says, the lower, or lowest, part of that opening. (TA.) قَطُوبٌ (S, O, K) and ↓ قَاطِبٌ (K) [and ↓ قَطِبٌ (occurring in the A in art. دعب, as opposed to دَعِبٌ and لَعِبٌ, to which it seems to be therefore assimilated in form,)] Who contracts the part between his eyes; (S, O, K;) and grins, or displays his teeth, frowning, or contracting his face, and looking sternly, austerely, or morosely; (K;) [or rather the first signifies one who does so much;] applied to a man. (S.) b2: Hence, (TA,) القَطُوبُ and ↓ القَاطِبُ signify The lion. (O, K, TA.) قَطِيبٌ Mixed wine or beverage [&c.]; as also ↓ مَقْطُوبٌ. (K.) قُطَابَةٌ A piece of flesh: (Kr, K:) from قَطَبَ signifying “ he cut ” a thing. (TA.) قَطِيبَةٌ Anything mixed. (TA.) And [particularly] (TA) Camels' milk and sheeps' or goats' milk mixed together: (IAar, S, O, K:) or goats' milk and sheeps' milk mixed together; (K;) which is also called نَخِيسَةٌ: (TA:) or fresh milk, or milk such as is termed حَقِين [q. v.], mixed with إِهَالَة [or melted fat, &c.]: and i. q. رَثِيئَةٌ [q. v.]. (TA.) b2: See also قَاطِبَة.

قَاطِبٌ: see قَطُوبٌ, in two places.

جَاؤُوا قَاطِبَةً (tropical:) They came all together: (S, A, * O, Msb, K:) قاطبة being a noun denoting generality, (Sb, S, O,) not used but as a word descriptive of state, in the accus. case: (Sb, S, O, K:) its use otherwise is a vulgar corruption, though allowed by El-Khafájee: (MF:) or it may be regarded in a phrase such as that above as being in the accus. case as an inf. n.: (IAth, TA:) it is expl. in the T as meaning all together; mixed, one with another. (TA.) And ↓ جَاؤُوا بِقَطِيبَتِهِم means (assumed tropical:) They came with their [whole] company. (K.) المُقَطَّبُ and المُقَطِّبُ and المَقْطِبُ The part between the eyebrows. (TA.) مَقْطُوٰٰبٌ: see قَطِيبٌ. b2: قِرْبَةٌ مَقْطُوبَةٌ A water-skin filled. (Lh, O, TA.) وَجْهٌ مُتَقَطِّبٌ [A contracted face]. (K in art. بسر.)

عن

1 عَنَّ, aor. ـِ (S, Mgh, Msb, K) and عَنُّ, (S, Msb, K,) the former accord. to some relaters, and the latter accord. to others, occurring in a verse of a Hudhalee, (TA,) inf. n. عَنَنٌ (S, Msb, K) and عَنٌّ (Msb, K) and عُنُونٌ, the first of which is also [or is properly] a simple subst., (K, [and such, in one sense, it is said to be in the Msb, as will be shown in what follows,]) said of an affair, or event, (Msb,) or of a thing, (S, * K,) It appeared before one: (K:) [and] i. q. عَرَضَ (S, Mgh) and (S, K) اِعْتَرَضَ (S, Msb, K) [i. e. it appeared; it showed, presented, or offered, itself: it occurred: and it presented itself, or intervened between a person and an object before him, as an obstacle: it opposed itself]: and so ↓ اِعْتَنَّ. (S, K.) [See also عَنَنٌ, below.] Imra-el-Keys says, فَعَنَّ لَنَا سِرْبٌ كَأَنَّ نِعَاجَهُ عَذَارَى دَوَارٍ فِى مُلَآءٍ مُذَيَّلِ (Mgh, TA, *) meaning, عَرَضَ, (TA,) i. e. and there appeared to us a herd of wild oxen, as though the females thereof were virgins making the circuit of Dawár, or Duwár, in long-skirted garments of the kind called مُلَآء; Dawár, or Duwár, being the name of an idol around which the people of the Time of Ignorance used to curcuit. (Mgh, * and EM pp. 46 and 47.) And one says, لَا أَفْعَلُهُ مَا عَنَّ فِى السَّمَآءِ نَجْمٌ, meaning مَا عَرَضَ [i. e. I will not do it as long as a star appears in the sky]. (S.) b2: And عَنَّ, (Msb, TA,) aor. ـِ (Msb,) inf. n. عَنَنٌ, (TA,) or this is a simple subst., (Msb, TA,) and the inf. n. is عَنٌّ, (TA,) He opposed himself (اِعْتَرَضَ, Msb, or تَعَرَّضَ, TA) to another (Msb) from right and left, (TA,) or from either side of him, (Msb,) with an abominable, or evil, action. (Msb, TA.) b3: And عَنَّ عَنِ الشَّىْءِ, aor. ـِ [inf. n., app., عَنٌّ,] He turned aside, or away, from the thing. (Msb.) b4: Hence the saying of the lawyers, عَنَّ عَنِ امْرَأَةٍ دُونَ أُخْرَى

[He turned away from one woman, not from another]; meaning he desired not one woman, but desired another: thus in the active form: and one may also say عُنَّ i. e. in the passive form [from one or another of the following significations of the trans. verb]. (Msb.) For the latter of these, and its var. عُنِنَ, see 2.

A2: عَنَنْتُ اللِّجَامَ: see 4. b2: عَنَّ دَابَّتَهُ He put a rein (عِنَان) to his beast. (TA.) And عَنَنْتُ الفَرَسَ, (S, Msb, K,) aor. ـُ (Msb;) in the M [↓ عَنَّنْتُ,] with tesh-deed; (TA;) I withheld the horse by means of his عِنَان [or rein]; (S, Msb, K;) as also ↓ أَعْنَنْتُهُ: (K:) or الفَرَسَ ↓ أَعْنَنْتُ signifies I put a rein to the horse: (Msb:) and it is said in the T that الفَارِسُ ↓ أَعَنَّ means the horseman drew, or pulled, the rein of his beast, to turn him back, or away, from his course. (TA.) b3: And عَنَنْتُهُ, (Msb,) and عُنَّ, (Mgh,) I confined him, (Msb,) and he was confined, (Mgh,) in the عُنَّة i. e. the enclosure (Mgh, Msb) of the camels. (Mgh.) A3: عَنَنْتُ فُلَانًا I reviled such a one; vilified him; or gave a bad name to him. (K.) A4: See also Q. Q. 1.2 عَنَّنْتُ اللِّجَامَ: see 4. b2: عَنَّنْت الفَرَسَ: see 1, last quarter. b3: [Hence, perhaps,] عُنِّنَ عَنِ امْرَأَتِهِ, (S, Msb, K,) inf. n. تَعْنِينٌ, (Msb,) which see also voce عُنَّةٌ, former half, in two places, He was pronounced by the judge (S, Msb, K) to be incapacitated from going in to his wife, (Msb, K,) or to have no desire for his wife: or to be withheld from her by enchantment, or fascination: (S, Msb, K:) and ↓ أُعِنَّ signifies the same; as also ↓ عُنَّ, (K, TA,) and ↓ عُنِنَ; and ↓ اعْتُنَّ. (TA. [Thus in the supplement to this art. in the TA; but it seems that the last of these verbs may be a mistranscription for أُعِنَّ, as this verb is there omitted, though the other verbs are mentioned, and followed by the part. ns. مَعْنُونٌ and مُعَنٌّ and مُعَنَّنٌ, but not مُعْتَنٌّ.]) b4: التَّعْنيِنُ also signifies The confining in a deep مَطْبَق [or subterranean prison]. (TA.) b5: And عَنَّنَتْ شَعَرَهَا, said of a woman, means شَكَلَتْ بَعْضَهُ بِبَعْضٍ [i. e. She plaited together two locks of her hair, of the fore part of her head, on the right and left, and then bound them with her other pendent locks or plaits]. (TA.) A2: See also Q. Q. 1.3 المُعَانَّةُ and العِنَانُ signify المُعَارَضَةُ, (S, Msb, K, TA,) as inf. ns. of عَانَّهُ [meaning He did like as he (the latter) did: or he opposed him, being opposed by him]. (TA.) See, below, شِرْكَةُ العِنَانِ: and also عُنَانَاكَ.4 أَعَنَّ [i. q. تَعَرَّضَ]. One says, ↓ أَعْنَنْتُ بِعُنَّةٍ

مَا أَدْرِى مَا هِىَ, (S, K, but in the latter لا ادرى,) meaning I addressed, applied, or directed, myself to a thing (تَعَرَّضْتُ لِشَىْءٍ) not knowing what it was. (S, K.) A2: And أَعْنَنْتُهُ لِكَذَا I exposed him, or caused him to become exposed, (عَرَّضْتُهُ,) to such a thing; and I turned him to it, or towards it. (S.) A3: أَعْننْتُ اللِّجَامَ I put a rein (عِنَان) to the bit; (S, K;) as also ↓ عَنَّنْتُهُ, (S, * K,) inf. n. تَعْنِينٌ; (S;) and ↓ عَنَنْتُهُ. (K.) b2: See also 1, last quarter, in three places. b3: أُعِنَّ عَنِ امْرَأَتِهِ: see 2.5 تعنّن He (a man) abstained from women without his being incapacitated from going in to them, because of blood-revenge that he sought. (TA.) 8 اعتنّ: see 1, first sentence.

A2: اِعْتَنَّ مَا عِنْدَهُمْ He became acquainted with their state, or case. (K.) A3: اعْتُنَّ: see 2.

R. Q. 1 عَنْعَنَةٌ [an inf. n. of which the verb is عَنْعَنَ] The substituting of ع for ء; [for instance,] saying عَنْ in the place of أَنْ: a practice of [the tribe of] Temeem: (S, K:) or, accord. to Fr, it is of the dial. of Kureysh and of those in their neighbourhood, and of Temeem and Keys and Asad and those in their neighbourhood: they change the أ of أَنَّ, with fet-h, into ع; but not when it is with kesr. (TA.) [See two instances in art. عنف, conj. 8.] b2: Hence, عَنْعَنَةُ المُحَدِّثِينَ [i. e. The saying of the relaters of traditions فُلَانٌ عَنْ فُلَانٍ عَنْ فُلَانٍ, suppressing the word رَوَى or حَدَّثَ or. سَمِعَ]: but this is said to be post-classical. (TA.) Q. Q. 1 عَنْوَنَ الكِتَابَ He put a superscription, or title, (عُنْوَان,) to the book, or writing; (S, * Msb;) or he wrote the عُنْوَان of the book, or writing; (K;) like عَلْوَنَهُ; (TA;) and ↓ عَنَّهُ, (S, K, TA,) aor. ـُ inf. n. عَنٌّ, (TA,) signifies the same; as also ↓ عنّنهُ, (S, K, TA,) inf. n. تَعْنِينٌ, mentioned by Lh; (TA;) and عَنَّاهُ, (S, K, TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (S, TA.) [See also Q. Q. 1 in art. عنو.]

عَنْ is used in three manners: A2: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) b2: (1) It denotes transition; (Msb, Mughnee, K;) either sensibly or virtually; (Msb;) and the Basrees have mentioned no other meaning than this: (Mughnee:) or, as Sb expresses it, (Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (S, Msb:) Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (Mughnee, K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (S, Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (S:) but another meaning of this will be mentioned in what follows. (Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (S, Msb;) making hunger to be quitted, and passed from: (S, * Msb:) and in this case, مِنْ is used in its place, (S, TA,) as in the Kur cvi. 3; (TA;) or the meaning in this instance is, because of hunger. (Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as syn. with مِنْ, the former of these two prepositions is to be, or may be, expl. as denoting transition. For ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an ex. in a verse cited voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.] b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (Mughnee, K.) Thus in the saying [in the Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (Mughnee, K. *) And in the saying in a trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (Mughnee.) b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (Mughnee, K;) i. e. as syn. with عَلَى. (Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ

عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by Bd]. (Mughnee, K.) b5: (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (Mughnee, K.) And thus in the saying [in the Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of Z. (Mughnee.) [See also an ex. voce دَنْدَنَ, last sentence.] b6: (5) It is syn. with بَعْدَ. (S, Mughnee, K.) Thus in the saying [in the Kur xxiii. 42], عَمَّا قَلِيلٍ

لَيُصْبِحُنَّ نَادِمِينَ, (Mughnee, K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (TA.) And in the phrase [in the Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ

[And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى

لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (S, * TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of Wáïl has become pregnant after failing to be pregnant during a year, or years]. (TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ

↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) b7: (6) It denotes the meaning of the preposition فِى. (Mughnee, K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (Mughnee, K:) so it is said; but it seems that the meaning of وَنَى

عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (Mughnee.) b8: (7) It is syn. with مِنْ. (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (AO, Mughnee, K.) Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]: accord. to As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]: accord. to Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (TA.) b9: (8) It is syn. with بِ. (Mughnee, K.) Thus [it is said to be used] in the phrase [in the Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (Mughnee, K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (T, S, O, K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.] b10: (9) It denotes the using a thing as an aid or instrument. (Mughnee, K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow], accord. to Ibn-Málik; (Mughnee, K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by Fr. (Mughnee.) [Another explanation of this phrase has been mentioned before.] b11: (10) It is redundant, to compensate for another [عن] suppressed (Mughnee, K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (Mughnee, K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (IJ, Mughnee;) عن being suppressed before the conjunct noun [التى], and added after it. (Mughnee, K.) And sometimes it is redundant without compensation, when conjoined with a pronoun: Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (TA:) [but خُذْ عَنْكَ is expl. in the S and L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a trad., is expl. as meaning دَعْهُ [i. e. Leave thou it]: (TA:) or this means go thou from thy place; pass thou from it. (L in art. نفذ.) [See also the last ex. in this paragraph.]

A3: The second manner of using it is, as a particle of the kind called مَصْدَرِىٌّ, [combining with an aor. following it to form an equivalent to an inf. n.,] as is done by the tribe of Temeem, (Mughnee, K, *) in what is termed their عَنْعَنَة: (K: [see R. Q. 1:]) they use it in the place of أَنْ; (S, Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (Mughnee, K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً

مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (S, Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) A4: The third manner of using it is, as a noun, in the sense of جَانِب, (Mughnee, K, *) or نَاحِيَة: (S:) and this is said to be in three cases. (Mughnee.) b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى

[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (Mughnee, K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (S.) In the opinion of Ibn-Málik, مِنْ prefixed to عَنْ is redundant; but accord. to others, it is used [as expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (Mughnee.) b3: (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a pl., accord. to analogy, of سَانِحٌ, which is used in two opposite senses]: (Mughnee, K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (Mughnee.) b4: (3) It is also when what is governed by it in the gen. case and the agent of the verb in connection with it are two pronouns having one application: so says Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a tropical sense]. (Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.

عَنٌّ: see أَعْنَانٌ. b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (TA.) عَنَّةٌ: see what next follows.

عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (Msb, TA;) as also ↓ عَنَّةٌ, with fet-h, (Msb,) or ↓ عِنَّةٌ, with kesr. (TA.) b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (S,) or عَيْنَ عُنَّةَ, imperfectly decl., and sometimes عَيْنَ عُنَّةٍ, (K,) means I gave to him distinguishing him particularly from among his companions: (S, K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (S) or عُنَّةَ (K) I saw him just now, (S, K, TA,) presenting, or opposing, himself, (TA,) without my seeking him. (S, TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا

أَدْرِى مَا هِىَ: see 4. (S, K.) A2: It is also the subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (S, Msb, * K:) or incapacity to go in to women: (Mgh, Msb:) or undesirousness of women: (Msb:) a word used in this sense by the lawyers; (Mgh, Msb;) who say, بِهِ عُنَّةٌ: (Msb:) but it is declared to be a low word, not allowable; (Mgh, Msb;) instead of which one should say ↓ تَعْنِينٌ, (Mgh,) or, accord. to Th and others, ↓ عَنَنٌ, and ↓ عِنِّينَةٌ, and accord. to the Bári', ↓ عَنَانَةٌ: (Msb:) [i. e.] ↓ عِنِّينَةٌ signifies undesirousness of women: (S:) or, as also ↓ عِنِينَةٌ, and ↓ عَنَانَةٌ, and ↓ تَعْنِينٌ, and ↓ تَعْنِينَةٌ, (K,) and ↓ عِنِّينِيَّةٌ, (TA,) it signifies thus, or non-performance of the act of going in to women, by reason of impotence. (K, TA.) A3: Also An enclosure (S, Mgh, Msb, K) made of wood, (S, Msb, K, TA,) or of trees, (TA,) for camels, (S, Mgh, K, *) or for camels and horses, (Msb,) or for camels and sheep or goats, to be confined therein: (TA:) or an enclosure at the door of a man, in which are his camels and his sheep or goats: (Th, TA:) pl. عُنَنٌ (S, K) and عِنَانٌ. (K.) لَا يَجْتَمِعُ اثْنَانِ فِى عُنَّةٍ [Two (app. meaning stallion-camels) will not be together in an enclosure for camels] is one of their sayings. (TA.) And one says, كالْمُهَدِّرِ فِى العُنَّةِ Like the brayer (meaning the braying stallion-camel) in the enclosure of trees, in which the stallion-camel is sometimes confined to prevent him from covering; such a stallion being hence termed ↓ معَنًّى, originally ↓ مُعَنَّنٌ: (Meyd:) it is a prov., applied to a man (Meyd, TA, and S and A and K in art. هدر) raising a cry and clamour, (S, K,) or threatening, (TA,) who does not make his saying, or action, to have effect; (S, * Meyd, K;) like the camel that is so confined, prevented from covering, and brays. (S, K.) b2: It is also said, by El-Bushtee and in the K, to signify A rope; and in a verse of El-Aashà, in which he mentions flesh-meat as put upon the عُنَن, this last word has been expl. as meaning ropes which are stretched, and upon which is thrown the flesh-meat that is cut into strips, or oblong pieces, and dried in the sun: but Az says that the right meaning is, the enclosures for camels; that he had seen such enclosures in the desert, thus called because facing the direction whence blows the north wind, to protect the camels from the cold of that wind; and that he had seen the people spread the flesh-meat cut into strips, or oblong pieces, and dried in the sun, upon them: he thinks that the word was expl. as meaning ropes by one who had seen the poor of the sacred territory extending ropes in Minè, and putting upon them the flesh of the victims of sacrifice that had been given to them. (TA.) b3: Also A booth by means of which one shades himself, made of panic grass (ثُمَام) or [probably a mistake for and] branches of trees. (IB, TA.) b4: And Reeds, or plants or herbage, which a man collects, to give, as fodder, to his sheep or goats: one says, جَآءَ بِعُنَّةٍ

عَظِيمَةٍ [He came with, or brought, a great collection of reeds, &c.]. (TA.) And one says, كُنَّا فِى عُنَّةٍ مِنَ الكَلَأِ, and غُنَّةٍ, and ثُنَّةِ, i. e. We were in abundant herbage. (TA.) A4: Also The دِقْدَان (thus [correctly, as will be shown by an explanation in what follows, confirmed by an ex. from a poet,] in more than one of the copies of the K, in the CK دَقْدان, in the copy of the K followed in the TA وقدان, and in the L رقدان,) of the cooking-pot: (K, TA:) MF read وقدان, and conjecturally, and from analogy, supposed it [to be وَقَدَان and] to mean غَلَيَان; but the word is arabicized from the Pers\. ديكدان, [correctly ديگدان, pronounced dēgdān,] a name for the thing upon which the cooking-pot is set up; and thus it [i. e. عُنَّةٌ] is expl. in the M and other lexicons [among which may be mentioned the L]: hence the saying of a poet, عَفَتْ غَيْرَ أَنْآءٍ وَمَنْصَبِ عُنَّةٍ

وَأوْرَقَ مِنْ تَحْتِ الخَصَاصَةِ هَامِدِ [It (the دار, or place of abode,) was effaced, save trenches dug around the tents to keep off the torrent, and the place of the setting-up of the support of the cooking-pot, and ashes beneath the space between the three stones that formed that support, in a state of extinction]. (TA.) عِنَّةٌ: see the next preceding paragraph, first sentence.

عَنَنٌ is a subst. [as well as an inf. n.] of عَنَّ; (Msb, K, TA;) [as such,] i. q. اِعْتِرَاضٌ [used as a simple subst., meaning Opposition]; (K, * TA;) as also ↓ عِنَانٌ: (K, TA:) or opposition of oneself to another, from either side of him, with an abominable, or evil, action. (Msb.) El-Hárith Ibn-Hillizeh says, عَنَنًا بَاطِلًا وَظُلْمًا كَمَا يُعْ تَرُ عَنْ حُجْرَةِ الرَّبِيضِ الظِّبَآءُ (TA,) meaning In wrong opposition, (اِعْتِرَاضًا بَاطِلًا), [and injurious conduct], like as when gazelles are sacrificed [in fulfilment of a vow] for what is due on the part of the flock of sheep, or herd of goats. (EM p. 281.) And it is said in a trad., بَرِئْنَا إِلَيْكَ مِنَ الوَثَنِ والعَنَنِ i. e. [We are clear, to thee,] of the idol (الصَّنَم) and opposition (الاِعْتِرَاض); as though saying, of associating another with God and of wrongdoing: or, as some say, the meaning [of the last word] in this case is disagreement, or opposition, or contravention, (الخِلَاف), and that which is wrong (البَاطِل). (TA.) And in another trad., دَهِمَتْهُ المَنِيَّةُ فِى عَنَنِ جِمَاحِهِ [Death came upon him suddenly in the opposition of his heedless, or inconsiderate, course]. (TA. [There expl. only by the words هُوَ مَا لَيْسَ بِقَصْدٍ.]) And one says, هُوَ لَكَ بَيْنَ الأَوْبِ وَالعَنَنِ, meaning [He is to thee in a state] between obedience and disobedience. (TA.) ↓ وَرْهَآءُ العِنَانِ, a phrase used by a poet, means [A woman foolish in] opposing herself, or intervening, in every discourse. (TA.) And العَنَنُ signifies also [particularly] Death's opposing itself, and preceding: (TA, JM:) occurring in a trad. of Sateeh [the Diviner]. (TA.) b2: See also عِنَانٌ, near the middle of the paragraph. b3: Also The place in which a person, or thing, presents, or opposes, himself, or itself. (TA.) b4: See also أَعْنَانٌ.

A2: And see عُنَّةٌ, former half.

عَنَانٌ Clouds: (S, Msb, K:) or, accord. to some, clouds appearing, or presenting themselves, or extending sideways, in the horizon; as also ↓ سَحَابٌ عَانٌّ: (TA:) such as retain the water: (K:) one whereof is termed ↓ عَنَانَةٌ, (S, Msb, K,) and ↓ عَانَّةٌ. (S.) b2: And عَنَانُ السَّمَآءِ, (Mgh, MF, TA,) in the K said to be ↓ عِنَان, with kesr, but the former is the right, (MF, TA,) The lofty region of the sky: (Mgh:) or what appears, of the sky, to one looking at it. (K. [See also أَعْنَانٌ.]) b3: And عَنَانُ الدَّارِ, likewise with fet-h, accord. to the K ↓ عِنَان, with kesr, which is wrong, (TA,) The side of the house, (K, TA,) that appears to one. (TA.) عِنَانٌ: see عَنَنٌ, in two places. b2: Also an inf. n. of 3 [q. v.]. (TA.) A2: And A certain appertenance of a horse or the like; (S, Msb;) [i. e. the rein;] the strap of the bridle, by means of which the horse, or similar beast, is withheld: (K:) [said to be] so called because it lies over against the mouth, not entering into it, (Msb,) or because its two straps lie over against the two sides of the neck of the beast, on the right and left: (TA:) pl. أَعِنَّةٌ (S, Msb, K) and عُنُنٌ, (K,) or, accord. to Sb, the former only. (TA.) [Sometimes it may be rendered The bridle; as in the first of the following phrases.] ثَنَيْتُ عَلَى الفَرَسِ عِنَانَهُ I put upon the horse his bridle. (TA.) فَرَسٌ قَصِيرُ العِنَانِ [A horse short in the rein] implies discommendation, as denoting shortness of the neck: [but] هُوَ قَصِيرُ العِنَانِ [said of a man] means قلِيلُ الخَيْرِ [i. e. (assumed tropical:) He is one possessing little, or no, good; or few, or no, good things; or little, or no, goodness]: and إِنَّهُ لَطَوِيلُ العِنَانِ [lit. Verily he is one whose rein is long] means, (assumed tropical:) an exalted person; of great chiefdom, or eminence. (TA.) رَجُلٌ طَرِفُ العِنَانِ (S, * K, TA, TK, in one of my copies of the S طَرفُ, and in the other طرَفُ, and in copies of the K طَرْقُ, [but correctly طَرِف, q. v., like كَتِف, as is said in the TK,]) means (tropical:) A man light, or active. (S, K, TA.) فُلَانٌ

أَبِىُّ العِنَانِ (assumed tropical:) Such a one is one who refuses the rein. (TA.) ذُو العِنَانِ applied to the horse means (assumed tropical:) The tractable, or submissive. (TA.) And ذَلَّ عِنَانُ فُلَانٍ (assumed tropical:) Such a one became submissive. (TA.) ابْغ مِنْ عِنَانِهِ [in which the first word is written in my original thus, but it has been altered by the copyist, and I doubt not that it is correctly أَرْخِ, the phrase, reading thus, being well known, i. e. Slacken thou his rein,] means (assumed tropical:) ease thou him, or relieve him. (TA.) اِثْنِ عَلَىَّ عِنَانَهُ means Turn thou back [or bend thou] towards me his rein. (TA.) جَآء ثَانِيًا فِى عِنَانِهِ [thus in my original, but correctly مِنْ عنانه, as in the S in art. ثنى, i. e. He came bending a part of his rein, turning from his course,] means (assumed tropical:) he [came having] accomplished the object of his want. (TA.) مَلَأَ عِنَانَ دَابَّتِهِ (assumed tropical:) He made, or urged, his beast to run vehemently. (TA.) And [hence, app.,] اِمْتَلَأَ عِنَانُهُ (assumed tropical:) The utmost of his power, or ability, was accomplished. (TA.) هُمَا يَجْرِيَانِ فِى عِنَانٍ (assumed tropical:) They two are equal in excellence or otherwise. (TA.) b2: Also (assumed tropical:) A heat; or single run to a goal, or limit: one says, جَرَى الفَرَسُ عِنَانًا (assumed tropical:) The horse ran a heat: and كَبَا فِى عِنَانِهِ (assumed tropical:) He stumbled in his heat. (TA.) See also an ex., in a verse of Et-Tirimmáh, voce عَنْ, in the middle of the paragraph. And ↓ عَنَنٌ signifies the same, i. e. A heat of a beast: and also the beginning of speech: whence the prov., مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ meaning (assumed tropical:) Addressing himself to that which is not of his business (مَا لَيْسَ مِنْ شَأْنِهِ). (Meyd.) b3: And A long rope or cord. (TA.) b4: And العِنَانُ signifies حَبْلُ المَتْنِ [The cord of the portion of the back along which extends the spine; app. meaning the spinal cord, also called medulla spinalis, considered as a single cord]: (K:) [but this consists of two lateral cords, connected together: and therefore, app., it is said that] عِنَانَا المَتْنِ signifies حَبْلَاهُ [the two cords of the مَتْن]. (S.) A3: شِرْكَةُ العِنَانِ is The copartnership of two persons in one particular thing, (S, Mgh, Msb, K,) exclusive of the rest of the articles of property of either: (S, Msb, * K:) as though a thing presented itself to them (عَنَّ لَهُمَا, S, Mgh, Msb) and they bought it (S) and they then became copartners in it: (S, Mgh, Msb:) so says ISk: (Mgh:) or it is from the عِنَان of the horse, because each assigns to his companion the عنان of the free management of part of the property: (Mgh, Msb:) or because it is allowable for them to differ, like as does the عنان in the hand of the rider when pulled and when slackened: (Mgh:) or, accord. to Az, it is the case in which each of the two copartners produces deenárs or dirhems, which they mix together, and each gives permission to the other to traffic therewith: and the lawyers differ not in respect of its being lawful; if they gain upon the two sums, the gain being between them; and if they lose, the loss being on the head of each of them [equally]: the partnership of two persons in everything that is in their possession is called شِرْكَةُ المُفَاوَضَةِ [q. v.]: (TA:) or it is the case of one's competing with a man in the making of a purchase, and saying to him, “ Make me to be a partner with thee; ” this being before he [the purchaser] becomes entitled to الغَلَق, or الغِلْق, or العلق, or العَلَق: (K: [the last word in this explanation, thus written in four different ways in different copies of the K, following the words قَبْلَ أَنْ يَسْتَوْجِبَ, I think to be most probably الغَلَقَ, and to mean irredeemability by the seller, from غَلِقَ الرَّهْنُ:]) or it is the case of two persons' being equal in partnership, (Z, Msb, K, TA,) in respect of what they contribute of gold or silver; and is from the عِنَان of the beast; (TA;) because the عنان of the beast consists of two equal single pieces: (Z, Msb, K, TA:) or it is from العِنَان as syn. with ↓ المُعَانَّة, meaning المُعَارَضَة; (Msb, TA;) because each of them does like as does the other in respect of his property [that he supplies] and in selling and buying. (TA.) See an ex. in a verse cited in art. شرك, conj. 3. b2: See also عَنَانٌ, in two places.

عَنُونٌ and ↓ عَانٌّ One who presents, or opposes, himself, with meddling, or impertinent, speech; with speech respecting that which does not concern him: pl. [of the former agreeably with analogy]

عُنُنٌ. (TA.) b2: And the former, A beast (دَابَّة) that precedes in journeying, or progress; (S, K, TA;) that vies with the [other] beasts in journeying, or progress, and precedes them; and applied to a wild ass in this sense. (TA.) عَنِينٌ One unable to retain the wind of his belly. (K.) b2: See also عِنِّينٌ.

عَنَانَةٌ: see عَنَانٌ: A2: and see also عُنَّةٌ, former half, in two places.

عِنِينَةٌ: see عُنَّةٌ, former half.

عُنَانَاكَ means The utmost of thy power, or ability, or of thy case: (S, K:) so in the saying, عُنَانَاكَ أَنْ تَفْعَلَ كَذَا [The utmost of thy power, &c., is, or will be, thy doing such a thing]: (S:) as though from ↓ المُعَانَّةُ; (S, TA;) the case being that thou desirest to do a thing, and an obstacle intervenes in the way to it, preventing thee and withholding thee from it: (TA:) but it is disputed whether it be correctly thus, or غُنَامَاكَ. (IB, TA.) هُوَ عَنَّانٌ عَلَى آنُفِ القَوْمِ He is wont to precede, or outstrip, the people, or party. (TA.) b2: and هُوَ عَنَّانٌ عَنِ الخَيْرِ He is [one who holds back from doing good, or] slow, or tardy, to do good. (K.) العَنُّونُ, of the measure فَعُّول, is an intensive epithet applied to the present world (الدُّنْيَا) [as meaning The offerer of much opposition]; because it opposes itself to mankind. (TA.) عِنِّينٌ, (S, Mgh, Msb, * K, TA,) of the measure فِعِّيلٌ in the sense of the measure مَفْعُولٌ, (S,) and ↓ عَنِينٌ, [thus written in two places in the TA, and written without teshdeed in my copy of the Msb, but in the latter case app. from carelessness of the copyist, for otherwise the well-known form عِنِّينٌ is not there mentioned,] of which (i. e. of عَنِينٌ) عُنُنٌ is pl., [which seems to show that عَنِينٌ is not a mistranscription for عِنِّينٌ, for فُعُلٌ is a measure of a pl. of many epithets of the measure فَعِيلٌ, as جَدِيدٌ and نَذِيرٌ &c., but not, to my knowledge, of any word of the measure فِعِّيلٌ,] (TA,) A man incapable of going in to women; (Mgh, Msb;) one who does not go in to women by reason of impotence: (K:) or, as some say, one who has connection with her who is not a virgin, but not with the virgin: (TA:) or a man who is not desirous of women: (S, K:) and ↓ مَعْنُونٌ and ↓ مُعَنٌّ (Msb, TA) and ↓ مُعَنَّنٌ (TA) signify the same. (Msb, TA.) And عِنِّينَةٌ signifies A woman not desirous of men: (S, Msb, * TA:) but there is disagreement in respect of the application of the epithet to a woman. (TA.) عِنِّينَةٌ, as a subst.: see عُنَّةٌ, former half, in two places.

عُنْوَانٌ and عِنْوَانٌ (S, Msb, K) and ↓ عُنْيَانٌ and عِنْيَانٌ, (S, K,) the first of which is the most chaste, (S,) originally عُنَّانٌ, (K,) of a book, or writing, (S, Msb,) The superscription, or title, thereof: (TK:) what these words denote is thus called because it occurs (يَعِنُّ, K, TA, i. e. يَعْرِضُ, TA) in a bordering part thereof: (K, TA:) and they also signify [sometimes, as indicating the nature of the contents,] the preface of a book, or writing. (TK.) And Anything that serves as an indication of another thing is called its عُنْوَان. (Msb, K.) One says, الظَّاهِرُ عُنْوَانُ البَاطِنِ, meaning The outward state of the man is the indication of the inward state. (TK.) And one says of a man who speaks obliquely, not plainly, جَعَلَ كَذَا عُنْوَانًا لِحَاجَتِهِ He made such a thing to be an indication of his want. (TA.) [See also art. عنو.]

عُنْيَانٌ and عِنْيَانٌ: see the next preceding paragraph.

عِنِّينِيَّةٌ: see عُنَّةٌ, former half.

عَانٌّ and عَانَّةٌ: see عَنَانٌ. b2: And for the former, see also عَنُونٌ. b3: Also, the former, A long mountain (جَبَل), (K, TA, in some copies of the K حَبْل [i. e. rope],) that presents itself in the direction in which one is going, and interrupts his way. (TA.) أَعْنَانٌ The sides, quarters, tracts, or regions, of anything: (Yoo, TA:) this is the proper signification: (TA:) [hence,] أَعْنَانُ السَّمَآءِ [in one of my copies of the S السَّحَابِ, but altered from السَّمَآءِ,] means The sides, quarters, tracts, or regions, of the sky: (K:) or the surfaces thereof, and what present themselves to view of the sides, quarters, tracts, or regions, thereof; as though pl. of ↓ عَنَنْ, (S, TA,) or of ↓ عَنٌّ: (TA:) the vulgar say عِنَانُ السَّمَآءِ. (S, TA.) b2: And [it is said that]

أَعْنَانُ الشَّيَاطِينِ means The natural dispositions of the devils. (K.) It is said of camels, in a trad., خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ [as though meaning They are created of the natural dispositions of the devils]: and in another trad., أَعْنَانُ الشَّيَاطِينِ occurs as said [app. by Mohammad] in answer to a question respecting camels: [but] accord. to IAth, the meaning seems to be, that, by reason of their many evil affections, they are as though they were from the tracts of the devil in respect of their natural dispositions. (TA.) تَعْنِينَةٌ: see عُنَّةٌ, former half.

مُعَنٌّ: see عِنِّينٌ.

مِعَنٌّ One who enters into that which does not concern him, and interferes in everything; (K;) i. q. عِرِّيضٌ, (S,) or عَرِّيضٌ مِتْيَحٌ: (TA: [see these two words:]) fem. with ة (S, K.) b2: and An orator, or a preacher; syn. خَطِيبٌ: (S, K:) or an eloquent خطيب. (TA.) A2: See also the next paragraph.

مُعَنَّنٌ: see عِنِّينٌ: b2: and see also مُعَنًّى, in art. عنو.

A2: مُعَنَّنَةُ الخَلْقِ (tropical:) A girl, or young woman, compact in make; (K, TA;) [as though] compactly twisted like the عِنَان [or rein]: (A, TA:) and ↓ مِعَنَّةٌ (assumed tropical:) a woman compact in make, not flabby in the belly. (TA.) A3: See also عُنَّةٌ, near the middle.

مُعَنًّى: see عُنَّةٌ, near the middle.

مَعْنُونٌ [pass. part. n. of 1, q. v.

A2: And] i. q. عِنِّينٌ; q. v. (Msb, TA.) b2: And Possessed; or mad, or insane. (K, TA.)

وحش

1 وَحُشَ, aor. ـُ [inf. n., probably, وُحُوشَةٌ or وَحَاشَةٌ or both,] It (a place) abounded with wild animals. (IKtt.) [The meaning assigned to this verb in Freytag's Lex. belongs not to it, but to وَخُشَ.]

A2: وَحَشَ بِهِ, or بِهَا,] aor. ـِ (IAar, K,) inf. n. وَحْشٌ; (TK;) and بِهِ ↓ وحّش, (S, K,) or بِهَا, (S, A,) which latter form of the verb is disapproved by IAar, but both are correct; (TA;) and ↓ توحّش [app. used alone, the objective complement being understood]; (TA;) He threw it, or them, away, (S, K,) or to a distance, (A,) namely, his garment, (S, K,) or his garments, (A,) and his sword, (TA,) and his spear, (S, TA,) and his weapon, or weapons, (S, A,) or anything, (TA,) to lighten himself, (A,) or his beast of carriage, (TA,) in fear of his being overtaken: (S, K:) [or in any case; for] it is said in a trad. of El-Ows and ElKhazraj, فَوَحَشُوا بِأَسْلِحَتِهِمْ واعْتَنَقَ بَعْضُهُمْ بَعْضًا [Then they threw away their weapons, and embraced one another]. (TA.) 2 وَحَّشَ see 1.4 اوحش It (a place, A, Msb, or a place of alighting or abode, S, K) was, or became, desolate, deserted, or destitute of human beings; (S, A, Msb, K,) the people having gone from it; (S, K;) as also ↓ توحّش. (A, Msb, K.) And [in like manner you say of a land,] الأَرْضُ ↓ توحّشت, [and ↓ استوحشت, (see أَرْضٌ وَحْشَةٌ, voce وَحْشٌ,)] The land was, or became وَحْشَة (S, TA) [i. e. desolate, deserted, &c.] b2: He (a man) was, or became, hungry; (S, A, K, TA;) not having eaten anything, so that his inside was empty; (TA;) as also ↓ توحّش: (A:) or the latter signifies his belly became empty by reason of hunger. (S, K.) Also the former, His provisions became spent, or exhausted. (S, K.) You say, قَدْ أَوْحَشْنَا مُنْذُ لَيْلَتَيْنِ Our provisions have been spent for two nights. (S.) You say also, ↓ توحّش لِلدَّوَآءِ (S, A, K *) He made himself hungry; (A;) or made his inside, (S,) or his stomach, (K,) empty of food (S, K) and beverage; (K;) for the purpose of drinking medicine. (S, * A, * K.) A2: اوحش الأَرْضَ He found the land to be وَحْشَة (As, S, K) [i. e. desolate, deserted, or destitute of human beings b2: اوحش الرَّجُلَ (S, A) He made the man lonely, or solitary; and sad, sorrowful, or disquieted or troubled in mind; [by his absence, or withdrawal of himself; and afraid;] or he made him to feel, or experience, وَحْشَة [i. e. loneliness, or solitude, &c.]; (S;) contr. of آنَسَهُ, (S, K, in art. أنس,) inf. n. إِينَاسٌ. (S, in that art.) Hence the saying of the people of Mekkeh, [and of Egypt,] أَوْحَشْتَنَا [Thou hast made us lonely, &c., by thine absence]. (TA.) [See also an ex. from a poet, voce أُنْسٌ: and see its quasi-pass., 10.]5 توحّش He (a beast) became wild, or shy; syn. أَبَدَ, (S, A, K, &c., in art. أبد,) and تَأَبَّدَ. (A, L, in that art.) And He (a man) became unsocial, unsociable, unfamiliar, or shy; like a wild animal; syn. أَبِدَ, (S, K, ubi supra,) and تَأَبَّدَ: (A, K, ubi supra;) and ↓ استوحش signifies the same; (see this verb below;) or he became, or made himself, as though on a par with the wild animals; expl. by لَحِقَ بَالْوَحْشِ. (TA.) [See exs. of both voce أَنِسَ.] b2: See also 4, in five places. b3: And see 1.10 استوحش: see 5. b2: It is also quasi-pass. of أَوْحَشَ الرَّجُلَ, (S, TA,) and [thus] signifies He felt, or experienced, وَحْشَة [i. e. loneliness, or solitude, &c.; and sadness, grief, sorrow, or disquietude or trouble of mind, &c.; and fear, &c.]. (S, * K, TA.) And استوحش إِلَى الشَّىْءِ [He felt a want of the thing]. (K, voce عُرِىَ, q. v.) Yousay also استوحش مِنْهُ, (A, TA,) or عَنْهُ, (Msb,) [meaning He was afraid of, or feared, him, or it; agreeably with an explanation of the inf. n. in Har, p. 331: see also an instance below, voce وَحْشٌ: or] meaning he was shy of him; averse from him; unsocial, unsociable, or unfamiliar, with him; and like a wild animal. (TA.) b3: استوحشت الأَرْضُ: see 4.

A2: [He deemed a word, or sound, &c., strange, or uncouth.]

حِشَةٌ: pl. حِشُونَ: see وَحْشٌ.

وَحْشٌ, applied to a country, or region, (S, K,) and a place, (TA,) and a house (داَرٌ), (A,) and [its fem.] وَحْشَةٌ, applied to a land (أَرْضٌ), (S, TA,) to a house (دار); (A;) Desolate, deserted, or destitute of human beings or inhabitants; (S, K, TA;) as also ↓ مُوحِشٌ and ↓ مُتَوَحِّشٌ: (A:) and أَرْضٌ وَحْشَةٌ and ↓ مُسْتَوْحِشَةٌ signify the same. (K, TA.) You say also, بِلَادٌ حِشُونَ Countries, or regions, desolate, deserted, &c.; after the manner of سِنُونَ; and in the accus. and gen., حِشِينَ: pl., as Az says, of ↓ حِشَةٌ, originally وَحْشٌ, [So I read instead of وَحْشَة, which is evidently a mistranscription,] the و being wanting, as it is in زِنَةٌ and صِلَةٌ and عِدَةٌ. (TA.) You also say, لَقِيتُهُ بِوَحْشِ إِصْمِتَ, (S, K,) and إِصْمِتَةَ, (TA,) i. e., I found him, or met him, in a desolate, or deserted, country, or region. (S, K.) [See remarks on the last word in the former phrase in art. صمت.] And in like manner, تَرَكْتُهُ بِوَحْشِ المَتْنِ I left him in the desert part of the elevated plain, where one could not reach him. (L, TA. *) And [hence] حِمَارُ وَحْشٍ An ass of a desert; [i. e. a wild ass;] as also حِمَارٌ وَحْشِىٌّ. (S, K.) [And بَقَرُ الوَحْشِ The bull and cow, or bulls and cows, collectively, of the desert; i. e., the wild bull and cow, or bulls and cows.] b2: [Hence also] Animals (حَيَوَان [which is used as a sing. and a pl., but is here meant to be understood collectively, as appears from what follows,]) of the desert, (S, A, K, TA,) such as are not tame; (TA;) [i. e. wild animals;] of the fem. gender; (TA;) as also وُحُوشٌ (S) and ↓ وَحِيشٌ: (K:) these three words are all used in a collective sense: (ISh:) and ↓ وَحْشِىٌّ signifies a single one of such animals; (S, K;) like زَنْجِىٌّ in relation to زَنْجٌ, and رُومِىٌّ to رُومٌ: (TA:) or وَحْشٌ signifies such as is not tame, of beasts of the desert; and everything that is afraid of human beings (كُلُّ شَىْءٍ يَسْتَوْحِشُ عَنِ النَّاسِ); as also ↓ وَحْشِىٌّ, as though the ى were a corroborative, as in دوَّارِىٌّ: or, accord. to El-Fárábee, وَحْشٌ in the pl. [lexicologically, but not in the language of the grammarians] of ↓ وَحْشِىٌّ, like as رُومٌ is of رُومِىٌّ: (Msb:) or it is used as a sing., as well as collectively; for you say, هٰذَا وَحْشٌ ضَخْمٌ [this is a bulky wild animal], and هٰذِهِ شَاةٌ وَحْشٌ [this is a wild sheep or goat, &c.]: (ISh:) وُحُوشٌ is a pl. of وَحْشٌ, (Msb, K,) and so is وُحْشَانٌ, (Sgh, K,) and so is وَحِيشٌ, [lexicologically, but grammarians term it a quasi-pl. n.,] like as ضَئِينٌ is of ضَأْنٌ: (Sgh, TA:) or وُحُوشٌ is its only broken pl. (TA.) b3: [Hence also, Wild, or shy; applied to girls or women: see an ex. of the word in this sense voce تَوٌّ, where it has a redundant ن affixed to it.] b4: [Hence also] Lone; solitary; without company. You say. مَشَى فِى الأَرْضِ وَحْشًا He walked, or went, in the land alone, having no other with him. (TA.) b5: [Hence also] Hungry; (S, A, K;) as also ↓ مُوحِشٌ, (Az, A,) and ↓ مُتَوَحِّشٌ, (A,) and ↓ وَحِشٌ: (TA:) pl. of the first, أَوْحَاشٌ (S, A, K) [and وَحْشُونَ]. You say, بَاتَ فُلَانٌ وَحْشًا, (S, A, * K, *) and مُوحِشًا, and مُتَوَحِّشًا, (A,) Such a one passed the night hungry, (S, A, K,) not having eaten anything, so that his inside was empty. (TA.) And بِتْنَا وَحْشِينَ We passed the night without food. (TA.) [In another place in the TA, we find لَقَدْ بِتْنَا لَيْلَتَنَا هٰذِهِ وَحْشِى, and so in the L; the last word being evidently a mistranscription, for وَحْشِينَ: and it is added, as though the speaker meant, جَمَاعَةَ وَحْشَى; doubtless a mistake for جَمَاعَةَ وَحْشٍ so that the saying seems to mean, We have passed this our night like a company of wild animals.]

وَحِشٌ: see وَحْشٌ, last signification.

وَحْشَةٌ Loneliness; solitude; lonesomeness; solitariness; desolateness; syn. خَلْوَةٌ: (S, K:) sadness; grief; sorrow; disquietude, or trouble, of mind: (S, K, TA:) or sadness, &c., arising from loneliness or solitude: (TA:) fear: (K, TA:) or fear, or fright, arising from loneliness or solitude: (TA:) a state of disunion between men, and remoteness of hearts from feelings of love or affection; from وَحْشٌ signifying “ a wild beast,” or “ wild beasts, of the desert: ” (Msb:) unsociableness; unfriendliness; unsocialness; unfamiliarity; shyness; wildness: [in all the above senses] contr. of أُنْسٌ. (T, S, A, K, in art. أنس.) [Hence, لَيْلَةُ الوَحْشَةِ The night of loneliness, &c.; the first night after burial: also called لَيْلَةُ الوَحْدَةِ, q. v.] You say, تَرَكْتُهُ فِى وَحْشَةٍ I left him in loneliness, or solitude. (TK.) And أَخَذَتْهُ الوَحْشَةُ Sadness, grief, sorrow, or disquietude or trouble of mind, or sadness, &c., arising from loneliness or solitude, laid hold upon him. (TA.) وَحْشِىٌّ [Of, or belonging to, or relating to, the desert: and hence, wild; untamed; undomesticated; uncivilized; unfamiliar: and often used as an epithet in which the quality of a subst. is predominant]: see وَحْشٌ, in three places: i. q. حُوشِىٌّ; (S, Msb, art. حوش;) contr. of أَهْلِىٌّ. (TA, in art. اهل.) b2: كَلَامٌ وَحْشِىٌّ (tropical:) i. q. حُوشِىٌّ, q. v. (S, A, art. حوش:) and in like manner, ↓ لَفْظَةٌ وَحْشِيَّةٌ (tropical:) i. q. حُوشِيَّةٌ. (Mz, 13th نوع.) b3: The right side of anything: (Az, AA, S, K, &c.:) or the left side (As, S, A, K,) of anything. (As, S.) [For more full explanations of this term, and its contr. إِنْسِىٌّ, in relation to a beast and to a man, see the latter term: of a beast, accord. to most authorities, it is The right, far or off, side. See an ex. in a verse cited voce دَفٌّ.] Of the arm or hand, and of the leg or foot, The back; إِنْسِىٌّ signifying the side that is towards the man: (S:) or of the foot, the former means [the outer side, or] the side that is the more remote from the other foot; the latter being the contr., or that which is towards the other foot. (TA.) Of a bow, (S, K,) or of a Persian bow, (TA,) The back; and إِنْسِىٌّ, the side that is towards thee: (S, K:) or of a bow, whether Persian or not is not said, the former means the side against which the arrow does not lie. (TA.) And ↓ الجَانِبُ الوَحِيشُ signifies the same as الوَحْشِىُّ. (IAar.) b4: A sort of fig, that grows in the mountains and in the remote parts of valleys, of every colour, black and red and white; it is the smallest of figs, [in the TA, smaller than the تبن,] and when eaten newly plucked it burns the mouth; but it is dried. (AHn, L.) b5: وَحْشِيَّةٌ [or رِيحٌ وَحْشِيَّةٌ] A wind that enters one's clothes, by reason of its vehemence. (K.) وَحْشَانُ, applied to a man, Sad; sorrowful: pl. وَحَاشَى. (K.) وَحِيشٌ: see وَحْشٌ, (of which it is a quasi-pl. n.,) in two places: b2: and see وَحْشِىٌّ.

مُوحِشٌ: see وَحْشٌ, first sentence, and near the end.

أَرْضٌ مَوْحُوشَةٌ A land having, (Fr, S, A,) or abounding with, (K,) wild animals, or animals of the desert. (Fr, S, A, K.) [See أَرْضٌ مَجْرُوَدةٌ, in art. جرد.] In [some of] the copies of the K, مُوحِشَةٌ, which is a mistake. (TA.) مُتَوَحِّشٌ: see وَحْشٌ, first sentence, and near the end: أَرْضٌ مُسْتَوْحِشَةٌ: see وَحْشٌ, first sentence.

مجد

1 مَجَدَ, aor. ـُ inf. n. مَجْدٌ; (L, K;) and مَجُدَ, aor. ـُ inf. n. مَجَادَةٌ; (S, L, K;) He (a man, S) was, or became, possessed of, or characterized by, مَجْد [or glory, honour, dignity, nobility, &c.; he was, or became, glorious, in a state of honour or dignity, noble, &c.: see مَجْدٌ below]. (S, L, K.) b2: See 3. b3: مَجَدَتِ الإِبِلُ, (Az, IAar, S, L, K,) aor. ـُ (Az, L,) inf. n. مَجْدٌ (Az, L, K) and مُجُودٌ; (Az, S, L, K;) and ↓ امجدت; (L, K;) The camels fed in a land abounding with pasturage, and satiated themselves therewith: (Az, L:) or, lighted upon abundant pasturage: (IAar, L, K:) or, obtained of fresh herbage, (خَلًى, S, K,) or of herbage, (L,) nearly as much as satiated them, (S, L, K,) and their bodies made this known. (L.) See 4. b4: مَجَدَتِ الغَنَمُ, inf. n. مُجُودٌ, The sheep, or goats, ate of leguminous plants so as to blunt the sharpness of their hunger. (A.) b5: [Hence, app., accord. to the A, the signification of مَجَدَ and مَجُدَ given in the commencement of this art.]2 مجّدهُ, inf. n. تَمْجِيدٌ, He attributed, or ascribed to him, مَجْد [or glory, honour, dignity, or nobility, &c.; he glorified him; honoured him; &c.]; (S, L;) he magnified him, and praised him; as also ↓ امجدهُ. (L, K.) b2: مجّدهُ and ↓ امجدهُ He (God) honoured his (a man's) deeds, or actions: or may He honour his deeds, or actions! (A.) b3: مجّدهُ and ↓ امجدهُ He made it (a gift) large, or abundant. (L, K.) b4: See 4.3 ماجدهُ, inf. n. مِجَادٌ, He vied, or competed, with him (عَارَضَهُ) in مَجْد [or glory, honour, dignity, nobility, &c.]. (L, K.) You say, ↓ مَاجَدْتُهُ فَمَجَدْتُهُ, (aor. of the latter مَجُدَ, S, L,) I vied, &c., with him in glory, &c., and overcame him therein. (S, L, K.) 4 أَمْجَدَ see 1 and 2. b2: نَزَلُوا بِهِمْ فَأَمْجَدُوهُمْ [They alighted at their abode as guests, and they entertained them honourably]. (A.) b3: امجد وَلَدَهُ, and لِوَلَدِهِ, He chose [noble or generous] mothers [whereon to beget his children; and thus caused his children to be noble or generous]. (A, TA.) b4: أَمْجَدَنَا فُلَانٌ قِرًى Such a one gave us a sufficient and superabundant entertainment. (L.) b5: امجدهُ سَبًّا وَذَمًّا He reviled and dispraised him much. (IKtt.) b6: امجد الإِبِلَ; (Az, IAar, L, K;) and ↓ مجّدها, (S, L, K,) inf. n. تَمْجِيدٌ; (S, L;) and ↓ مَجَدَهَا; (K;) He filled the camels bellies with fodder, (Az, L, K,) and satiated them: (Az, L:) or he fed the camels upon abundant pasturage: (IAar, L:) or he satiated the camels: (K:) or he fed them upon herbage so as nearly to satiate them, in the beginning of the [season called] رَبِيع: (L:) or he half-filled their bellies with fodder: (K:) the people of El-'Áliyeh say, النَّاقَةَ ↓ مَجَدَ, (L,) or الدَّابَّةَ, aor. ـُ inf. n. مَجْدٌ, (S,) he filled the belly of the she-camel, (L,) or of the beast of carriage, (S,) with fodder: (S, L:) and the people of Nejd, ↓ مجّدها, inf. n. تَمْجِيدٌ, he half-filled her belly with fodder: (AO, A'Obeyd, S, L:) and امجد الدَّابَّةٌ He gave the beast of carriage much fodder. (As, L.) 5 تمجّد He had مَجْد [or glory, honour, dignity, nobility, &c.,] attributed, or ascribed, to him. (L.) 6 تماجد He mentioned his [i. e. his own]

مَجْد [or glory, honour, dignity, nobility, &c., made a show of glory, &c.]; (K;) or the goodness of his actions, and the glory, &c., of his ancestors. (TA.) b2: تماجد القَوْمُ فِيمَا بَيْنَهُمْ The people vied among themselves, or competed, for, or in, مَجْد [or glory, honour, dignity, nobility, &c.], each mentioning his own مجد. (S, * L, K. *) 10 استمجد [He desired, or sought, مَجْد, or glory, honour, dignity, nobility, &c.;] he gave largely from a desire of مَجْد. (S, L.) b2: It is said in a proverb, فِى كُلِّ شَجَرٍ نَارْ وَاسْتَمْجَدَ الْمَرْخُ وَالْعَفَارْ (tropical:) In all trees is fire; but the markh and 'afár yield much fire: (S, L, K: *) as though they had taken as much fire as sufficed them, (S, L,) and were therefore fit substances for striking fire: (L:) or because they yield fire quickly; wherefore they are likened to him who gives largely from a desire of مَجْد. (S, L.) See مَرْخٌ, and عَفَارٌ.

مَجْدٌ Glory; honour; dignity; nobility; syn. عِزٌّ (Msb) and شَرَفٌ [q. v.] (L, Msb) and كَرَمٌ: (S, L, K:) or ample glory, honour, dignity, or nobility: (L:) or the acquisition of glory, honour, dignity, or nobility; syn. نَيْلُ شَرَفٍ: (M, L, K:) or the acquisition of what suffices thereof and of lordship: (L:) [and hence, acquired glory, honour, dignity, or nobility:] or only glory, honour, dignity, or nobility, transmitted by one's ancestors: (M, L, K:) ISk says, that مَجْد and شَرَف are [transmitted] by one's ancestors; but حَسَب [q. v.] and كَرَم may belong to a man without ancestors who possessed these qualities: (S, L:) or, specially, nobleness, or generosity, of ancestors: (M, L, K:) or personal glory, or nobility with goodness of actions: and nobleness, or generosity, of actions: (L:) or generosity; liberality; syn. كَرَمٌ (S, L, K) and سَخَآءٌ: (L:) or manly virtue or moral goodness; syn. مُرُوْءَةٌ. (L.) [Accord. to the A, مَجْدٌ thus used, and consequently each of the words in this art. derived from it, is tropical: but if so, it is a حَقِيقَة عُرْفِيَّة, or word so much used in a particular tropical sense as to be, in this sense, conventionally regarded as proper.]

مَجِيدٌ (from مَجُدَ, L) and ↓ مَاجِدٌ (from مَجَدَ, L) A man (S) possessing, or characterized by, مَجْد [or glory, honour, dignity, nobility, &c.; glorious, in a state of honour or dignity, noble, &c.]: (S, L, K:) glorious, in a state of honour or dignity, noble, abounding in good, and beneficent; but the former has a more intensive sense: or the latter, characterized by gloriousness or nobleness of actions: (K:) or, by personal glory or nobility with goodness of actions; and the former has a more intensive sense: or both, generous and munificent: (L:) and the latter, good in disposition, and liberal, bountiful, munificent, or generous: (ISh, L, K:) pl., either of the former or of the latter, أَمْجَادٌ. (L.) b2: المَجِيدُ as an epithet of God signifies The Glorious, or Great, or Great in dignity, who gives liberally, or bountifully: or the Bountiful and beneficent: (L, TA:) and ↓ المَاجِدُ is applied in the same manner: (L:) or the former, He who is glorified for his deeds. (T, L.) b3: مَجِيدٌ is also applied in the Kur as an epithet to the throne (عَرْش) of God; and to the Kur-án; (L.) and signifies exalted; sublime; (IAar. L, K;) noble; (Zj, L, K;) when thus applied: (IAar, Zj, L, K:) but in ch. lxxxv., v. 15, for ذُو العَرْشِ المَجِيدِ, some read ذو العَرْشِ المَجِيدُ, making المجيد an epithet of ذو; and in the same ch., v. 21, for هُوَ قُرَآنٌ مَجِيدٌ, some read هو قُرْآنٌ مَجِيدٍ, making مجيد an epithet of God. (L.) المَجِيدُ alone also occurs in a trad. as meaning the Kur-án. (L.) مَاجِدٌ: see مَجِيدٌ. b2: Also, applied to a camel: see مَجَدَتِ الإِبِلُ: pl. مُجَّدٌ and مُجُدٌ and مَوَاجِدُ. (L.) b3: مَاجِدٌ Much; abundant; syn. كَثِيرٌ. (K, TA.) [In the CK, كَثِيرٌ المَجْدِ.] b4: لَيْسَتْ بِمَاجِدَةٍ لِلطَّعَامِ وَلَا لِلشَّرَابِ She does not eat or drink much. Said by Aboo-Habbeh, describing a woman. (L.) أَمْجَدُ [More, or most, glorious, honourable, noble, &c.]: pl. أَمَاجِدُ. (A.) هُوَ أَهْلُ التَّمَاجِيدِ He is a fit, or deserving, object of praises for مَجْد [or glory, honour, dignity, nobility, &c.]. (A, TA.)

مسخ

1 مَسَخَهُ, (S, K,) aor. ـَ (K,) inf. n. مَسْخٌ, (S,) He transformed him, or metamorphosed him, (S, Msb, K,) into a worse, or more foul, or more ugly, shape. (S, K.) Ex. مَسَخَهُ اللّٰهُ قِرْدًا God transformed him into an ape. (S, K.) [See Kur, xxxvi. 67.] b2: مَسَخَ شِعْرًا He took and transformed poetry; accord. to the most common usage, by the substitution of what is synonymous with the original, wholly or partly; but sometimes by altering the meanings. (M, F.) See 1 (last sentence) in art. سلخ. b3: مَسَخَ الكَاتِبُ The writer corrupted what he wrote by changing the diacritical points and altering the meaning. (Msb.) b4: مَسَخَ النَّاقَةَ, (L, K,) aor. ـَ inf. n. مَسْخٌ, (L,) (tropical:) He rendered the she-camel lean, and wounded her back, by fatigue and use: (A'Obeyd, L, K:) as also مَسَحَ. (L.) b5: مَسُخَ, [aor. ـُ inf. n. مَسَاخَةٌ (assumed tropical:) It (flesh-meat, and fruit,) was, or became, tasteless, or insipid: it (food) had no salt nor colour nor taste: and, sometimes, it was between sweet and bitter. (L.) b6: مَسَخَ طَعْمَهُ (assumed tropical:) It caused its taste to depart; took away its taste. (S.) 4 امسخ It (a humour) became dissolved. (L, K.) 7 إِمَّسَخَتِ العَضُدُ, [or إِنْمَسَخَت, the original form,] The arm, between the shoulder and the elbow, became lean. (L.) إِنْمِسَاخُ حَمَاةِ الفَرَسِ Lankness of the muscle of the thigh (ساق) called] the حماة of the horse (S, K) is disliked. (S.) [In some copies of the S, this is omitted.]

مَسْخٌ and ↓ مَسِيخٌ, (L, K,) [the former originally an inf. n., and therefore used as sing. and dual and pl. without alteration, though مُسُوخٌ is used as a pl. by late writers, (see De Sacy's Chrest. Ar., ii. 273,)] the latter of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, (L,) Transformed, or metamorphosed, into a worse, or more foul, or more ugly, shape. (L, K.) Ex. الجَانُّ مَسْخُ الجِنِّ The Jánn, which are slender serpents, are the transformed of the Jinn, or Genii; like as certain persons of the Children of Israel were transformed into apes. [See Kur, ii. 61.] (L, from a trad.) b2: Also, the ↓ latter, Deformed; rendered ugly in make, or form. (K.) Hence, some say, the appellation of الدَّجَّالُ ↓ المَسِيخُ [more commonly المَسِيحُ الدّجّان, q. v.]. (TA.) b3: Also, the same, (tropical:) A man having no beauty. (S, K.) b4: And (assumed tropical:) Weak and stupid: (K:) also an epithet applied to a man. (TA.) b5: And (assumed tropical:) Flesh-meat, (S, L, K,) and fruit, (L, K,) that has no taste; tasteless; insipid: (S, L, K:) or, applied to food, that has no salt nor colour nor taste: and sometimes, that is between sweet and bitter. (L.) El-Ash'ar Er-Rakabán, of the tribe of Asad, a Jáhilee, says, addressing a man named Ridwán, (L,) مَسِيخٌ مَلِيخٌ كَلَحْمِ الحُوَا رِ لَا أَنْتَ حُلْوٌ وَلَا أَنْتَ مُرٌّ [Tasteless, insipid, like the flesh of a new-born camel, thou art not sweet nor art thou bitter]. (S, L.) مَسَخٌ Leanness of the arm, between the shoulder and the elbow. (L.) مَسِيخٌ: see مَسْخٌ.

مَاسِخِىٌّ A bow-maker. (S, L, K.) AHn says, that مَاسِخَةُ, a man of the tribe of Azd, of Es-Saráh, is asserted to have been a bowmaker: and Ibn-El-Kelbee says, that he was the first of the Arabs who made bows; that the people of Es-Saráh who made bows and arrows were numerous, because of the abundance of trees in their district, and hence every bowmaker in after times received the above appel-lation. (L.) b2: مَاسِخِيَّةٌ (L, K) and مَاسِخِيَّاتٌ (S, L) Bows: so called in relation to the abovementioned bow-maker, Másikhah of the tribe of Azd: (S, L, K:) Másikhah was his surname, and his name was Nubeysheh the son of El-Hárith, one of the sons of Nasr the son of Azd. (TA.) هُوَ أَمَسَخُ مِنْ لَحْمِ الحُوَارِ [He, or it, is more tasteless, or insipid, than the flesh of the newborn camel]: i.e., he, or it, has no taste. A proverb. (S.) مَمْسُوخٌ A horse, having little flesh in the rump, or buttocks: and مَمْسُوخَةٌ العَجُزِ A woman having little flesh in her posteriors: (K:) but the more approved pronunciation is with ح. (TA.)