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 لِلــرِّمَاحَ 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.)

قن: قنن: جعد، فلفل. (فوك).
تفنن: مطاوع قنن، تجعد، تفلفل. (فوك).
اقتان: بمعنى انتصب التي ذكرها فريتاج في معجمه يجب أن تبدل بكلمة اقتان (انظر ديوان الهذليين ص63).
قن= قنة: قلة الجبل وأعلاه ورأسه. ففي حيان (ص42 ق): وانزلوا ردودهم بخلفهم على قف خيل (قن جبل).
قنك مأوى الدجاج والطيور. (بوشر، همبرت ص180، محيط المحيط، زيشر 17: 391، ألف ليلة برسل: 3: 332) وانظر: خن.
قنة: انظر قنا في مادة قنو.
قنة (=قلة): رأس (معجم مسلم، عبد الواحد ص233).
قنة: فذال، قفا، مؤخر الرأس أو الجمجمة (شيرب).
قنة: القسم الخارجي من فرج المرأة وإناث الحيوانات. (شيرب).
قنين (بالأسبانية diente Canino) : ناب، وهو السن بجانب الرباعية. (فوك).
قنين: أرنب. وهي من اللفظة الفالنسية conill ( هلو، مارتن ص104، حونيون ص417، دوماس حياة العرب 430 وفيه كونينا) وفي معجم بوشر ومعجم همبرت (ص64): اقنين.
قنانية: قنينة، زجاجة. (ألف ليلة 2: 4، 10، 11، 3: 654).
قنينية =قنيتة (دفيك ص100) نقلا من عبارة الكيمياء لجابر، هذا إذا كانت كتابة الكلمة صحيحة، إذ أنها في مواضع أخرى من هذه المخطوطة قنينة.
قنينة: إناء معمول من جذع النخلة يستعمل لغرف الماء وشكله نصف كرة. (براكس مجلة الشرق والجزائر 5: 215).
قنينة: قدح يتخذ من الحلفاء المنسوجة نسجا دقيقا محكما. وابن الصحراء يحمل معه دائما هذا القدح في أسفاره فهو الطاس الذي يشرب به الماء. والصفحة أو الطبق لتحضير طعامه (الرونية) والمحلب لحلب النعاج أو النوق حين يلتقي بقطيع منها. (كولومب ص18).
قانون: تشريعات وأنظمة ومراسيم خاصة بالقبائل. (دوماس قبيل ص77). وفي تاريخ تونس ورتب عثمان داي قوانين الرعايا في دفتر سموه بالميزان.
قانون: قانون العقوبات، تشريع خاص بالعقوبات. (وينجفيلد ص1: 56).
قانون نامه: مجموعة القوانين، مدونة (بوشر).
قانون: ضربية مقيدة في السجل. (انظر تعليقة هماكر التي نقلها فريتاج).
قانون الخراج: سجل الجزية (تاريخ البربر 1: 164).
قانون: رسم يدفعه الخمار صاحب الحانة إلى الوالي ليأذن له بمزاولة مهنته. ففي ألف ليلة (3: 440): فجعل الوالي عليّ قانونا. وفي طبعة برسل: فجعل الوالي عليّ حماية. قانون: ضريبة على شجر الزيتون، وهو تشريع جديد. (بلسبيه ص322).
قانون: عقاب إضافي يعطى لتلميذ على سبيل القصاص. (بوشر).
قانون: عقوبة يفرضها الأسقف للتكفير عن ذنب (بوشر).
قانون: اعتدال، يقال مثلا: استعمل الشيء بقانون.
وبقانون: باعتدال، بلا إفراط. (بوشر).
قانون: آلة موسيقية. انظر عنها (لين عادات 2: 78، سلفادورس ص37).
قانون: نوع من البيانو صغير. سنطور، آلة موسيقية وترية. (شيرب).
قانون: قيثار، عود مزهر. (همبرت ص98).
قانون: نوع من الاشربة الحلوة. (المجلة الآسيوية 1861، 1: 16). غير أني لا أدري إذا ما كان بيرناور قد ترجم هذه العبارة ترجمة صحيحة.
قانوني: رسمي، نظامي، تنظيمي (بوشر).
قانوني: كنسي، شرعي، موافق لأنظمة الكنيسة. (فوك، بوشر).
راهب قانوني: راهب كنسي. (بوشر).
قانونية: شرعية، موافقة أنظمة الكنيسة. (بوشر).
اقنين: انظر قنين.
مقنن: مبتوت، مقضي، محتوم، محكوم به، مجزوم. (الفخري ص180).
مقنون: شرعي، كنسي، موافق لأنظمة الكنيسة. (فوك).
مقنين: انظرها في حرف الميم.
قونن: أنظر الفعل فيما يلي.

عز

1 عَزَّ, aor. ـِ inf. n. عِزٌّ (Az, S, A, O, Msb, K) and عِزَّةٌ, (Az, S, K,) or the latter is a simple subst., (Msb,) and عَزَازَةٌ, (S, K,) He was, or became, mighty, potent, powerful, or strong; (TA, in explanation of عِزٌّ;) and so ↓ تعزّز; or the latter signifies he made himself so; he strengthened himself; syn. تَقَوَّى: (Msb:) and the former, he became so after being low, or mean, in condition; (Az, S, A, K;) as also عَزَّ, sec. Pers\. عَزِرْتَ, aor. ـَ (Msb:) he was, or became, high, or elevated, in rank, or condition, or state; noble, honourable, glorious, or illustrious; (S, * A, * K, * TK; and TA in explanation of عِزٌّ;) as also ↓ تعزّز. (S, * K, * TK.) [عَزَّ وَجَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness.] b2: You also say, عَزَزْتُ عَلَيْهِ, (S, O, K,) aor. ـِ (O, K,) meaning, كَرُمْتُ عَلَيْهِ, (S, O, K, *) i. e., I exceeded him in nobleness, or generosity. (TK.) b3: And عَزَّ, [aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and app. عَزَازَةٌ also,] He magnified, or exalted, himself: (TA:) (assumed tropical:) he was disdainful, scornful, or indignant, in a blamable manner. (TA, in explanation of عِزَّةٌ; q. v. infrà.) [See also 5.] b4: He resisted, or withstood: (TA, in explanation of عِزٌّ:) he was indomitable, invincible; not to be overcome. (B and TA, in explanation of عِزَّةٌ, q. v. infrà.) And عَزَّ الشَّىْءُ, aor. ـِ The thing was, or became, [difficult, or hard; as also ↓ اِعْتَزَّ, (occurring in the TA, coupled with تَعَسَّرَ, in an explanation of مَنُعَ, in art. منع,) and ↓ تعزّز: and] impossible, insuperable, or unattainable: or so, as Es-Sarakustee says, ↓ تعزّز. (Msb.) b5: And عَزَّ, (S, O, K,) aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and عَزَازَةٌ, (S, O,) It (a thing, S, O, K, meaning anything, TA) was, or became, rare, scarce, hardly to be found. (S, O, K.) b6: [and hence, He, or it, was, or became, dear, highly esteemed, or greatly valued..] b7: عَزَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا, (S, Mgh, O, Msb, K,) aor. ـِ (Mgh, O, Msb, K) and عَزَّ (Fr, Mgh, O, K,) [the second Pers\. of the pret. being عَزَزْتَ and عَزِزْتَ,] the latter aor. the more chaste, (O,) means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; syn. اِشْتَدَّ, (S, Mgh, O, Msb, K, TA,) and حَقَّ, (S, O, K, TA,) and شَقَّ: (TA:) a phrase [often, but not always,] alluding to a loathing of the action, or indignation thereat. (Msb.) In like manner also you say, عَزَّ عَلَىَّ كَذَا Such a thing distressed, or afflicted, me. (S.) And عَزَّ عَلَىَّ أَنْ

أَسُوْءَكَ It distressed, or afflicted, me to displease thee. (A.) And عَزَّ مَا أَنَّكَ ذَاهِبٌ, like حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا انّك ذاهب, meaning It is distressing that thou art going away]. (TA.) And one says to a man, Dost thou love me? and he replies, لَعَزَّ مَا, i. e., لَشَدَّ مَا, (A, O, K,) and لَحَقَّ مَا, (A, TA,) meaning It distresses me, what thou sayest; or it has distressed me. (TK.) You say also, بِمَا أَصَابَكَ ↓ أُعْزِزْتُ I was, or am, distressed by what befell, or hath befallen, thee. (S, O, K.) And عَلَىَّ بِمَا أُصِبْتَ بِهِ ↓ أَعْزِزْ That by which thou hast been afflicted distresses me: (S, O:) [or how doth it distress me!] so in a trad. of 'Alee; when he beheld Talhah slain, he said, عَلَىَّ ↓ أَعْزِزْ

أَبَا مُحَمَّدٍ أَنْ أَرَاكَ مُجَدَّلًا تَحْتَ نُجُومِ السَّمَآءِ [It distresses me, or how doth it distress me! O Aboo-Mohammad, that I see thee prostrated upon the ground beneath the stars of heaven]. (TA.) [A similar ex. is given in the A; without بِ prefixed to أَنْ.]

A2: عَزَّ also signifies He was, or became, weak: thus having two contr. meanings. (Msb.) A3: عَزَّهُ, aor. ـُ (S, A, O, K,) inf. n. عَزٌّ, (S, O, TA,) He overcame him, or conquered him: (S, A, O:) he overcame him in argumentative contest; (K, * TA;) as also ↓ عَزْعَزَهُ, (K,) inf. n. عَزْعَزَةٌ; (TA;) and so عَزَّهُ فِى الخِطَابِ: (Jel in xxxviii.

22, and TA:) or this last signifies he became stronger than he therein; (TA;) or he strove with him to overcome therein; as also فِيهِ ↓ عازّهُ, (S, K,) inf. n. مُعَازَّةٌ: (O, TA:) in the Kur xxxviii.

22, some read عَزَّنِى; and others, ↓ عَازَّنِى: and you say, فَعَزَزْتُهُ ↓ عَازَّنِى, meaning, he strove with me to overcome, and I overcame him: and مُعَازَّةٌ signifies the contending together in argument: (TA:) you say also of a horse, فَارِسَهُ ↓ اعتزّ [he overcame his rider, or gained the mastery over him]. (S and K in art. جمع.) It is said in a prov., (S,) مَنْ عَزَّ بَزَّ He who overcomes takes the spoil. (S, A, O, K.) And in another prov., (S,) إِذَا عَزَّ أَخُوكَ فَهُنْ (Th, S, O, K) When thy brother overcomes thee, and thou art not equal to him (لَمْ تُقَاومْهُ) be thou gentle to him: (Az, O, K, TA:) or when thy brother magnifies and exalts himself against thee, abase thyself: (Th, TA:) or, accord. to Aboo-Is-hák, what Th says is a mistake; the right reading being فَهِنْ, with kesr, and the meaning, when thy brother is hard, or severe, to thee, treat thou him with gentleness, or blandishment; not فَهُنْ, with damm, which is from الهَوَانُ: but ISd approves and justifies the reading given by Th. (TA.) [See also 10.]

A4: عَزَّهُ. aor. ـُ inf. n. عَزٌّ, also signifies the same as عَزَّزَهُ (Msb, TA *) and أَعَزَّهُ, (TA,) in a sense pointed out below: see 2, in two places. (Msb, TA.) b2: [And hence,] with the same aor. and inf. n., He aided, or helped, him. (IKtt, TA.) A5: عَزَّ المَآءُ, (O, K,) aor. ـِ (O,) The water flowed. (O, K.) b2: And عَزَّتِ القَرْحَةُ, (O, K,) aor. ـِ (O,) The قرحة, [i. e. wound, or pustule,] discharged what was in it. (O, K.) A6: عَزَّتْ, aor. ـُ inf. n. عُزُوزٌ and عِزَازٌ; (S, O, K;) and , (K,) accord. to IAar, (O,) عَزُزَتْ, (O, K,) inf. n. عُزُوزٌ; (O, TA;) She (a camel, IAar, S, O, K, and a ewe or goat, IAar, O) was narrow in the orifices of the teats; (S, O, * K;) as also ↓ اعزّت, (S, O, K,) and ↓ تعزّزت: (S, K:) or عَزُزَتْ, [which is of a very uncommon form, (see دَمَّ, last sentence,)] she (a ewe, or goat,) became scant in her milk. (IKh, TA in art. لب.) 2 عزّزهُ, (inf. n. تَعْزِيزٌ, TA,) He rendered him mighty, potent, powerful, or strong; he strengthened him; (S, Msb, TA;) بِآخَرَ by, or by means of, another; (Msb;) as also ↓ عَزَّهُ, (S, Msb, TA,) aor. ـُ inf. n. عَزٌّ; (Msb;) and ↓ اعزّهُ: (O, TA:) the agent is God, (S, TA,) and a man: (Msb, TA:) He (God, S, TA) rendered him mighty, potent, powerful, or strong, after he had been low, or mean, in condition; (K, TA;) as also ↓ اعزّهُ [which is the more common in this sense, and as signifying He rendered him high, or elevated, in rank or condition or state, or noble, honourable, glorious, or illustrious]. (S, K, TA.) In the Kur [xxxvi. 13], some read, فَعَزَّزْنَا بِثَالِثٍ; (S, TA;) and others, بثالث ↓ فَعَزَزْنَا; meaning And then we strengthened [them] by a third. (S, O, TA.) [See also an explanation of a verse cited voce عَزَآءٌ in art. عزى.]

b2: عزّز المُطَرُ الأَرْضَ, (S, O, K,) and عزّز مِنْهَا, (O, K,) inf. n. تَعْزِيزٌ, (K,) The rain made the earth compact, or coherent, (S, O, K, TA,) and hard, so that the feet did not sink into it. (TA.) b3: عزّز بِهِمْ, (inf. n. as above, TA,) He treated them with hardness, severity, or rigour; not with indulgence. (A, TA.) 3 عازّهُ, inf. n. مُعَازَّةٌ: see عَزَّهُ, in three places.4 اعزّهُ: see 2, in two places. b2: Also He loved him: (Az, O, K:) but Sh reckons this weak. (O.) A2: أُعْزِزْتُ: and the verb of wonder أَعْزِزْ: see عَزَّ, in three places.

A3: اعزّت said of camel and of a ewe: see 1, last sentence. b2: Also She (a cow) had difficult gestation, (S, O, K,) or, accord. to IKtt, bad gestation. (TA.) b3: and She (a goat, and a ewe,) manifested her pregnancy, and became large in her udder: (Az, O, K:) or, as some say, i. q. أَضْرَعَتْ [q. v.]. (O.) A4: and اعزّ He became, (S, O, K,) and journeyed, (TA,) in ground such as is termed عَزَاز [q. v.]. (S, O, K, TA.) 5 تعزّز: see 1, first quarter, in four places. [It is sometimes changed to تعزّى.] It is said in a trad., مَنْ لَمْ يَتَعَزَّ بِعِزِّ اللّٰهِ فَلَيْسَ مِنَّا [Such as does not strengthen himself by the strength of God, he is not of us]; expl. by Th as meaning he who does not refer his affair to God is not of us. (TA. [See another reading voce تَعَزَّى, in art. عزى.]) You say also, تَعَزَّيْتُ عَنْهُ, meaning I constrained myself to endure the loss, or want, of him, or it, with patience; originally تَعَزَّزْتُ, meaning, I exerted my strength or energy [to divert myself from him, or it]; like تَظَنَّيْتُ for تَظَنَّنْتُ. (TA.) [But see art. عزى.] b2: He magnified and hardened himself; he behaved in a proud and hard manner, towards others. (TA.) b3: تعزّز بِهِ He gloried, or prided himself, in, or by reason of, him [or it]; (TA;) as also بِهِ ↓ اعتزّ; (O, TA;) [and بِهِ ↓ استعزّ.] b4: تعزّز لَحْمُ النَّاقَةِ The flesh of the she-camel became hard, or tough. (S, * A, O, * L, K. *) b5: تعزّزت said of a camel and of a ewe: see 1, last sentence.8 اعتزّبِهِ He reckoned himself strong, or mighty, &c., (عَزِيز,) by means of him; (S, * K;) [as also به ↓ استعزّ.] b2: See also 5.

A2: And see 1, in two places.10 إِسْتَعْزَ3َ see 8, and 5. b2: استعزّ فُلَانٌ بِحَقِّى Such a one overcame me. (S, TA.) And استعزّ بِهِ المَرَضُ, (A, O,) or استعزّ عَلَيْهِ, (O, K,) The disease became violent, or severe, to him, and overcame him. (O, K.) And اُسْتُعِزَّ بِهِ He was overcome by disease or any other thing: (S, O:) or, accord. to AA, he (a sick man) became in a state of violent, or severe, pain, and his reason was overcome. (S.) You say also اِسْتَعَزَّ اللّٰهُ بِهِ God caused him to die. (O, K.) And اُسْتُعِزَّ بِهِ He died. (O, TA.) b3: استعزّ said of sand, (S, A, O, K,) and of other things, (S,) also signifies It held together, or cohered, (S, A, O, K,) and did not pour down. (S, O, K.) R. Q. 1 عَزْعَزَهُ: see 1, latter half.

عَزٌّ: see. عَزِيزٌ.

A2: جِىْءَ بِهِ عَزًّا بَزًّا He was brought without any means of avoiding it; (A, O, K;) willingly or against his will: (TA:) [as though originally signifying by being overcome and despoiled.]

عِزٌّ Might, potency, power, or strength; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and especially after lowness, or meanness, of condition; as also ↓ the latter word: (Az, S, A, * Msb, and K, in explanation of عَزَّ:) high, or elevated, rank or condition or state; nobility, honourableness, gloriousness, or illustriousness; syn. رِفْعَةٌ; (TA;) contr. of ذُلٌّ; (S, A, O;) [as also ↓ the latter word: see عَزَّ.]

بِعِزِّى لَقَدْ كَانَ كَذَا وَكَذَا, and بِعِزِّكَ, [By my might, &c., and by thy might, &c., such and such things have happened,] like لَعَمْرِى and لَعَمْرُكَ, are bad phrases of the people of Esh-Shihr. (TA.) b2: [Self-magnification; self-exaltation: see عَزَّ:] and ↓ عِزَّةٌ [or عِزَّةٌ النَّفْسِ signifies the same: and also,] (tropical:) disdainfulness; scornfulness; indignation; (O, TA;) of a blameable kind; as in the Kur ii. 202. (TA.) b3: The quality, or power, of resisting, or withstanding; resistibility: (TA:) and ↓ عِزَّةٌ [signifies the same: and] the quality, in a man, of being invincible, or not to be overcome: (B, TA:) and both signify [difficulty, or hardness: and] impossibility, insuperableness, or unattainableness, of a thing. (Msb.) b4: [Rareness; scarceness; as also ↓ عِزَّةٌ: see عَزَّ.] b5: The act of overcoming; conquest; superior power or farce; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and the latter has this signification especially in relation to an argumentative contest. (K.) A2: مَطَرٌ عِزٌّ Vehement rain: (S, K:) or copious rain: (IAar, AHn, O, TA:) or mighty, great, rain, that causes the plain and the mountain to flow. (TA.) and سِيْلٌ عِزٌّ An overpowering torrent. (A, TA.) عَزَّةٌ The female young one of a gazelle. (S, O, K.) عِزَّةٌ: see عِزٌّ, throughout.

عَزَرٌ: see عَزَازٌ.

A2: Also The state of being narrow in the orifices of the teats; and so ↓ عَزَازٌ. (TA. [See 1, last sentence.]) عَزَازٌ Hard ground: (S, O, K:) or hard, rugged ground, but only in the borders of a tract of land: (TA:) or a hard place, that quickly flows [with rain]; (Kzz, TA;) as also ↓ عَزَزٌ: (TA:) or, accord. to ISh, rugged ground, upon which the rain quickly flows, in plains, and [particularly] such as are bare or barren, and the acclivities of mountains and [hills or eminences such as are termed] آكَام, and the elevated parts (ظُهُور) of [the high grounds termed] قِفَاف. (TA.) A2: See also عَزَزٌ.

عَزُوزٌ Narrow in the orifices of the teats; (S, A, O, K;) applied to a she-camel, (S, O, K,) and to a ewe, (O,) and to a she-goat. (TA.) One says of a niggardly man possessing much property, فُلَانٌ عَنْزٌ عَزُوزٌ لَهَا دَرٌّ جَمٌّ (assumed tropical:) [Such a one is like a she-goat narrow in the orifices of the teats, that has much milk]. (TA.) عَزِيزٌ Mighty, potent, powerful, or strong, [in an absolute sense; as also ↓ عَزٌّ, accord. to the Msb; and especially,] after lowness, or meanness, of condition: (S, A, Msb:) [high, or elevated, in rank or condition or state; noble, honourable, glorious, or illustrious: see عَزَّ:] rough in manners or behaviour: (TA: [see ذَلِيلٌ, which signifies, sometimes, the contr. of this:]) [proud: disdainful; scornful; indignant: see عِزٌّ:] resisting; withstanding; indomitable; invincible; not to be overcome; applied to a man: (TA:) [difficult, or hard: and impossible, insuperable, or unattainable: see عَزَّ:] rare; scarce; hardly to be found: (S, K:) [and hence, dear, highly esteemed, or greatly valued: hence, also, applied to a word or phrase, rare, or extraordinary, in respect of usage or analogy or both:] and ↓ أَعَزُّ also signifies the same as عَزِيزٌ [mostly in the first of the senses expl. above, or in a similar sense]: (S, O, K:) and ↓ عُزَّى the same as عَزِيزَةٌ [app. as meaning noble, or the like], (O, K, TA,) applied to a woman: (TA:) the pl. of عَزِيزٌ is عِزَازٌ (S, O, K) and أَعِزَّةٌ (S, Msb, K) and أَعِزَّآءُ; (S, K;) but one does not say عُزَزَآءُ, on account of the reduplication, which is disliked. (TA.) b2: ↓ مَلِكٌ أَعَزُّ signifies the same as عَزِيزٌ [A mighty, potent, powerful, or strong, King; or a glorious King]. (TA.) And El-Farezdak says, إِنَّ الَّذِى سَمَكَ السَّمَآءَ بَنَى لَنَا وَأَطْوَلُ ↓ بَيْتًا دَعَائِمُهُ أَعَرُّ [Verily He who raised the heaven built for us a tent of which the props are strong and tall]: meaning, عَزِيرَةٌ طَوِيلَةٌ: like the phrase in the Kur [xxx. 26], وَهُوَ أَهْوَنُ عَلَيْهِ [meaning هَيِّنٌ]: not implying excess, accord. to ISd, because اَلْ and مِنْ supply each other's places [and one or the other of these, or a noun in the gen. case expressed or understood after the epithet, is necessary to denote excess: see أَكْبَرُ]. (TA.) b3: العَزِيزُ, as a name of God, signifies The Mighty, (TA,) who overcomes (O, TA) everything: (TA:) or He who resists, or withstands, so that nothing overcomes Him: (Zj, TA:) or The Incomparable, or Unparalleled. (TA.) b4: It also signifies The King; because he has the mastery over the people of his dominions: (O, K:) and especially the ruler of Misr together with Alexandria; (K, TA:) a surname; like النَّجَاشِىُّ applied to the King of the Abyssinians, and قَيْصَرٌ to the King of the Romans. (TA.) b5: وَإِنَّهُ لَكِتَابٌ عَزِيزٌ, [said of the Kur, in that book, xli. 41, means And verily it is a mighty book: meaning, inimitable: or] defended, or protected, (Bd, Jel,) from being rendered void and from being corrupted: (Bd:) or of great utility; unequalled. (Bd.) [الكِتَابُ العَزِيزُ The mighty book, is an appellation often given to the Kur-án.] b6: عِزُّ عَزِيزٌ signifies Great might, or the like: or might, or the like, that is a cause of the same to a person. (TA.) b7: It is said in the Kur [v. 59], فَسَوْفَ يَأْتِى اللّٰهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى

المُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ, meaning, [God will bring a people whom He will love and who will love Him,] gentle to the believers, rough in manners, or behaviour, to the unbelievers: (TA:) or submissive to the believers, though they be [themselves] mighty, or noble, proud to the unbelievers, though they be [themselves] inferior to them in highness of rank and in grounds of pretension to respect. (Az, TA.) b8: [And one says, هُوَ العَزِيزُ

أَنْ يُضَامَ: expl. voce اَلْ (p. 75). And هُوَ عَزِيزُ النَّفْسِ: see صُلْبٌ. And اِمْرَأَةٌ عَزِيزَةٌ عَنْدَ نَفْسِهَا: see ظَلِفٌ. b9: عَزِيزٌ also signifies Severe, difficult, distressing, or grievous; (see an ex. voce عَنِتَ;) and so ↓ أَعَزُّ, fem. عَزَّآءُ:] you say, سَنَةٌ عَزَّآءُ A severe year: (S, O, K:) and مَنْ حَسُنَ مِنْهُ العَزَآءُ هَآنَتْ عَلَيْهِ العَزَّآءُ [He whose patient endurance of a loss is of a good description, what is difficult, or distressing, becomes easy to him]. (A.) A2: حَبُّ العَزِيزِ [The small tubercles that compose the root of the cyperus esculentus, which have a sweet and pleasant taste, and which women eat with the view of acquiring fatness thereby: and also that plant itself: both are thus called in the present day]. (TA voce سُقَّيْطٌ, &c.) عَزَازَةٌ A small water-course of a valley, shorter than a مِذْنَب [q. v.]. (AA, TA.) b2: See also مَعْزُوزَةٌ.

عَزِيزَةٌ [fem. of عَزِيزٌ, q. v. b2: Also] An eagle: so in a verse of Aboo-Kebeer El-Hudhalee: but as some relate that verse, it is عَزِيبَة, (K, TA,) i. e. “ that has gone far from the seeker: ” (TA:) or غَرِيبَة, (TA, and thus in the CK,) expl. by Skr as meaning “ black ” (سَوْدَآء) [as though for غِرْبِيبَة, fem. of غِربِيب: but the word سَوْدَآء immediately follows it in that verse]. (TA.) عُزَيْزَى and عُزَيْزَآءُ The extremity of the hip, or haunch, of a horse: (S, O, K, TA:) or the part between the root of the tail and the جَاعِرَة [q. v.]; (TA as from the K [in which I do not find it]): or the former, a sinew inserted in the rectum, extending to the hip, or haunch: (Aboo-Málik, TA:) dual of the former عُزَيْزَيَانِ, and of the latter عُزَيْزَاوَانِ. (S, O, TA.) عُزَّى: see أَعَزُّ, in four places: and عَزِيزٌ.

عَزَّآءُ [fem. of أَعَزُّ, q. v., last sentence: b2: and] i. q. مَعْزُوزَةٌ, q. v. (TA.) أَعَزُّ [More, and most, mighty, potent, powerful, or strong: &c.: see عَزِيزٌ, of which it is the comparative and superlative form: and see an ex. voce اَلْ (p. 75): and another in a verse cited in art. صب, conj. 6]. It is related in a trad. of Aboo-Bekr, that he said to 'Áïsheh, إِنَّ أَحَبَّ النَّاسِ إِلَىَّ غَنًى أَنْتِ وَأَعَزُّهُمْ فَقْرًا أَنْتِ, meaning. Verily the one of mankind whose richness is most pleasing to me art thou; and the one of them whose poverty is most distressing to me art thou. (Mgh.) The fem. of أَعَزُّ [as a noun of excess] is ↓ عُزَّى: (S, ISd, O, K;) like as فُضْلَى is of أَفْضَلُ. (ISd.) [But see what follows.] b2: ↓ العُزَّى

was the name of A certain idol, (S, O, K,) belonging to Kureysh and Benoo-Kináneh: (S, O, TA:) or a certain gum-acacia-tree, (سَمُرَةٌ,) which the tribe of Ghatafán (S, O, K) the son of Saad the son of Keys-'Eilán (TA) used to worship; (S, O, K;) the first who took it as an object of worship was Dhálim the son of As' ad; above Dhát-'Irk, nine miles towards El-Bustán, (O, K, TA,) at [the valley called] En-Nakhleh Esh-Shámeeyeh, (O, TA,) near Mekkeh; or, as some say, at Et-Táïf: (TA:) he, (K,) Dhálim, (O,) or they, (S,) built over it a house, (S, O, K) and named it بُسّ, (O, K,) accord. to Ibn-El-Kelbee; or, accord. to others, بُسَّآء; (TA;) and they appointed to it ministers, (S, TA,) like those of the Kaabeh; (TA;) and they used to hear in it a voice: (O, K, TA:) but Mohammad sent to it Khálid Ibn-El-Weleed, (S, O, K,) in the year of the conquest [of Mekkeh], (O, TA,) and he demolished the house, (S, K,) and slew the [chief] minister, (TA,) and burned the gum-acacia-tree: (S, O, K:) or, as is related on the authority of I'Ab, a certain she-devil, who used to come to three gumacacia-trees (سَمُرَات) in Batn-Nakhleh, against whom Mohammad, when he conquered Mekkeh, sent Khálid Ibn-El-Weleed; and he cut down the trees, and slew her and her minister. (TA.) A poet says, أَمَا وَدِمَآءٍ مَائِرَاتٍ تَخَالُهَا عَلَى قُنَّةِ العُزَّى وَبِالنَّسْرِ عَنْدَمَا [Verily, or now surely, by bloods flowing, and running hither and thither, which thou wouldst think to be dragon's-blood, upon the mountain-top of El-' Ozzà, and by En-Nesr]. (S.) ISd says, I hold ↓ العُزَّى to be fem. of الأَعَزُّ; and if so, the ال in the former is not redundant, but is like the ال in الحَارِثُ and العَبَّاسُ: but properly it should be redundant, because we have not heard العُزَّى as an epithet [of excess] like as we have heard الصُّغْرَى and الكُبْرَى. (L, TA.) b3: ↓ عُزَّى is [however] used in the sense of عَزِيزَةٌ: (K, TA:) and أَعَزُّ [fem. عَزَّآءُ] is also syn. with عَزِيزٌ, which see in four places. (S, K.) المُعِزُّ, as a name of God, He who giveth عِزّ [or might, &c.] to whomsoever He will, of his servants. (TA.) مَعَزَّةٌ [accord. to analogy signifies A cause, or means, of عِزّ i. e. might, &c.]: see ظَفَارِ.

إِنَّكُمْ مُعَزَّزٌ بِكُمْ Verily ye are treated with hardness, severity, or rigour; not with indulgence. (S, O, TA.) From a trad. of Ibn-'Omar. (O, TA.) فُلَانٌ مِعْزَازٌ المَرَضِ Such a one is in a severe state of disease. (S, O, K.) مَعْزُوزَةٌ, applied to land, or ground, (أَرْضٌ, S, O,) Hard, or firm; syn. شَدِيدَةٌ. (S, O, K.) b2: And, so applied, Rained upon (O, K, TA) by rain such as is termed عِزّ, and rendered compact, or coherent, and hard; as also ↓ عَزَازَةٌ and ↓ عَزَّآءُ. (TA.) مُعْتَزٌّ is syn. with مُسْتَعِزٌّ. (TA.) You say, أَنَا مُعْتَزٌّ بِبَنِى فُلَانٍ and بِهِمْ ↓ مُسْتَعِزٌّ [I reckon myself strong by means of the sons of such a one]. (A.) b2: فَرَسٌ مُعْتَزَّةٌ A mare having thick and strong flesh. (TA.) مُسْتَعِزٌّ :see the next preceding paragraph.

سن

1 سَنَّهُ, (M, L, K,) [aor. ـُ inf. n. سَنٌّ, (M,) He (a man, M, L) bit him (another man, M, L) with his أَسْنَان [or teeth]. (M, L, K: but in the K, with the أَسْنَان.) [Hence, app.,] سُنَّتِ الأَرْضُ The herbage of the land was eaten. (L, K.) b2: And, (M, L, in the K “ or,”) aor. and inf. n. as above, (M, L,) He broke his (a man's, M, L) أَسْنَان [or teeth]. (M, L, K.) b3: سُنَّتِ البَدَنَةُ: and سَنَّهَا اللّٰهُ: see 4. b4: Also, (accord. to the M and L, but accord. to the K “ or,”) aor. and inf. n. as above, (M, L,) He pierced him, or thrust him, with the سِنَان [or spear-head]. (M, L, K.) And سَنَّهُ بِالرُّمْحِ He pierced him, or thrust him, with the spear. (L.) b5: And He fixed, or mounted, upon it (i. e. the spear) the سِنَان [or iron head]; (M, L, K;) and ↓ أَسَنَّهُ he put to it a سِنَان. (L.) b6: Also, (S, M, L, Msb, K,) aor. and inf. n. as above, (M, L, Msb,) He sharpened it, whetted it, or made it sharp-pointed, (S, M, L, Msb, K,) and polished it, (M, L, K,) namely, a thing, (M, L,) or a knife; (S, L, Msb, K;) and so ↓ سنّنهُ: (M, L, K:) and سَنَّ he sharpened, whetted, or made sharp-pointed, a spear-head upon the مِسَنّ: (L:) and he rubbed, or grated, a stone upon a stone. (Fr, L.) b7: [Hence,] سَنَّنِى هٰذَا الشَّىْءُ (assumed tropical:) This thing [sharpened my appetite;] made me desirous of food. (K.) The Arabs say [also] الحَمْضُ تَسُنُّ الإِبِلَ عَلَى الخُلَّةِ (assumed tropical:) The [plants, or trees, called]

حمض strengthen the camels [or sharpen their appetites] for the [plants, or trees, called] خلّة, like as the whetstone strengthens [or sharpens] the edge of the knife. (L.) b8: [Hence also,] سَنَّ

أَضْرَاسَهُ, (M, L, K, *) [aor. and] inf. n. as above, (M, L,) He rubbed and cleaned his teeth with the stick used for that purpose; (M, L, K;) as though he polished them. (M, L.) b9: And سَنَّ الإِبِلَ, (ISk, S, M, L,) or المَالَ, (K,) aor. and inf. n. as above, (M, L,) He tended well, (K,) or pastured and tended well, (ISk, S, L,) or pastured, and rendered fat, or plump, (M, L,) the camels, (ISk, S, M, L,) or the cattle; (K;) [so that they became in good condition, free from mange or the like;] as though he polished them. (ISk, S, M, L, K.) b10: And سَنُّوا المَالَ They sent the cattle into the pasturage. (El-Muärrij, S, L, K. *) b11: And سَنَّ الإِبِلَ, (M, L, K,) [aor. and] inf. n. as above, (M, L,) He drove the camels quickly: (M, L, K:) or, as some say, السَّنُّ signifies السَّيْرُ الشَّدِيدُ [i. e. the making to go vehemently; السَّيْرُ being here syn. with التَّسْيِيرُ]: (M, L:) you say, سَنَنْتُ النَّاقَةَ I made the she-camel to go (سِرْتُهَا, S, or سَيَّرْتُهَا, L) vehemently. (S, L.) b12: إٍنَّمَا إُنَسَّى لِأَسُنَّ, occurring in a trad., meaning I am made to forget only that I may drive men by directing to the right way, and show them what is needful for them to do when forgetfulness occurs to them, may be from سَنَّ [expl. above as] meaning “ he pastured and tended well ” the camels. (L.) b13: سَنَّ عَلَيْهِ المَآءَ, [aor. and inf. n. as above,] He poured forth the water upon him, or it; (M, L, K;) as also ↓ اسنّهُ: (Ham p. 611:) or he discharged the water gently upon him, or it. (M, L.) You say, سَنَنْتُ المَآءَ عَلَى وَجْهِى, (S, L,) or عَلَى الوَجْهِ, (Msb,) or سَنَّ المَآءَ عَلَى وَجْهِهِ, (L,) or فِى وَجْهِهِ, (Mgh,) aor. as above, (Mgh, L,) and so the inf. n., (L,) I [or he] discharged the water without scattering upon his face: if scattering it in pouring, you say, شَنَنْتُ: (S, L:) or I, or he, poured the water gently (Mgh, L, Msb) upon the face, (Msb,) or upon his face. (Mgh, L.) And سَنَّ التُّرَابَ He poured the dust, or earth, gently upon the ground: (S, L:) and he put it gently upon a corpse. (L.) And سَنَّتِ العَيْنُ الدَّمْعَ, aor. and inf. n. as above, The eye poured forth tears. (M, L.) And اُسْنُنْ قُرُونَ فَرَسِكَ Make the [issues of] sweat to flow from thy horse by plying him hard, in order that he may become lean, or light of flesh: and سُنَّ لَهُ قَرْنٌ, and قُرُونٌ, An issue, and issues, of his sweat, was, and were, made to flow. (L.) سَنَّ عَلَيْهِ الدِّرْعَ, (S, M, L, K,) aor. and inf. n. as above, (S, M, L,) He put (lit. poured) upon him the coat of mail. (S, M, L, K.) b14: سَنَّ الفَحْلُ النَّاقَةَ The stallion threw down the she-camel (كَبَّهَا, in copies of the K [erroneously] رَكِبَهَا,) upon her face. (L, K. * [See also 3.]) b15: سَنَّ الطِّينَ He plastered pottery with the clay: (M, L:) or he made the clay into pottery. (M, L, K.) b16: سَنَّهُ, (S, L, K,) aor. as above, (S,) and so the inf. n., (S, L,) also signifies He formed it, fashioned it, or shaped it; (S, L, K;) namely, a thing: (K:) and some say, he made it long. (L.) b17: And [from the former of these two meanings, app.,] He instituted, established, or prescribed, it, i. e. a custom, practice, usage, or the like, whether good or bad; set the example of it; originated it as a custom &c. to be followed by others after him. (L.) You say, سَنَنْتُ لَكُمْ سُنَّةً فَاتَّبِعُوهَا [I have instituted &c., for you an institute, a custom, a practice, a usage, or the like, to be followed, therefore follow ye it]. (L.) And سَنَّ فُلَانٌ طَرِيقًا مِنَ الخَيْرِ, aor. and inf. n. as above, Such a one originated [or instituted] an act of goodness, or piety, [or a good, or pious, way of acting,] which his people knew not, and which they afterwards followed, or pursued. (L.) And سَنَّ اللّٰهُ سُنَّتَهُ لِلنَّاسِ God manifested, or made known, his statutes, or ordinances, and commands and prohibitions, [i. e. his laws,] to men: (M, L:) and سَنَّ اللّٰهُ سُنَّةً God manifested, or made known, a right way [of acting &c.]: (L:) [and in like manner one says of any one,] سَنَّ الأَمْرَ He manifested, or made known, the thing, affair, or case. (K.) b18: and سَنَّ سُنَّةً, (M, L,) or طَرِيقَةً, (K,) [aor. and] inf. n. as above, (M, L,) He pursued [a way, course, rule, mode, or manner, of acting or conduct or life or the like]; as also ↓ استنّها; (M, L;) or ↓ استسنّها; (so in the K;) and بِهَا ↓ استنّ: (K in art. سير:) and بِطَرِيقٍ مِنَ الخَيْرِ ↓ استسنّوا [They followed, or pursued, a good, or pious, way of acting]. (L.) It is said in a trad. respecting the Magians, أَهْلِ الكِتَابِ ↓ سُنُّوا بِهِمْ سُنَّةَ, i. e. Pursue ye with them the way of the People of the Scripture, or Bible; act with them as ye act with these; granting them security on the condition of receiving [from them] the [tax called]

جِزْيَة. (Mgh, L. *) A2: سُنَّ is also expl. as meaning He, or it, became altered for the worse, or stinking: so in a trad. of Barwaa the daughter of Wáshik, where it is said, كَانَ زَوْجُهَا سُنَّ فِى بِئْرٍ

[Her husband had become altered for the worse, or stinking, having died, in a well which he had descended]: from the saying in the Kur مِنْ حَمَأ

مَسْنُونٍ: [see مَسْنُونٌ:] but some say that he [who used this phrase] meant [to say, or meant thereby,] أَسِنَ, i. e. his head became affected with vertigo by reason of a foul odour that he smelt, and he swooned. (L.) 2 سنّنهُ: see 1, near the beginning. b2: [Hence,] سنّن المَنْطِقَ (assumed tropical:) He made the speech good, or beautiful; (M, L, K;) as though he polished it. (M, L.) b3: And سنّن إِلَيْهِ الرُّمْحَ, (M, L, K,) inf. n. تَسْنِينٌ, (M, L,) He directed, or pointed, the spear towards him, or it. (M, L, K.) 3 سانّ النَّاقَةَ, inf. n. مُسَانَّةٌ and سِنَانٌ, (S, M, L, K,) He (the stallion-camel) bit the she-camel with the fore part of the mouth: (L:) or he opposed himself to her, (M, L,) or drove her, (S, L,) or bit her with the fore part of the mouth, and drove her, (K,) to make her lie down, (S, M, L, K,) in order that he might cover her: (S, M, * L, K:) or he covered her without her desiring it, or before she desired it, by force. (IB, L.) 4 اسنّ, (S, M, L, Msb, K,) inf. n. إِسْنَانٌ, (Mgh, L, Msb,) said of a man, (S, M, L, Msb, K,) and of other than man, (Msb,) i. q. كَبِرَ [meaning He became advanced in age, or fullgrown], (S, L, Msb,) or كَبِرَتْ سِنُّهُ [which means the same]; (M, L, K;) as also ↓ استسنّ: (K:) but Az says that الإِسْنَانُ in the case of an animal of the ox-kind and of the sheep or goat, is not the same as in that of a man: for in such animals it means [the attaining to the age of] the coming forth of the [permanent] ثَنِيَّة [or central incisor]: (Msb:) or in such animals it means at least [the attaining to the age of] the shedding of the [tooth called] ثنيّة [which is generally said to be in the third year]; and at the utmost in such animals, [the attaining to the age of] what is termed الصُّلُوغ or السُّلُوغ [which is in the sixth year]; and at the utmost in camels, [the attaining to the age of] what is termed البُزُول [which is generally in the ninth year]. (Mgh, L.) [It is also expl. in the K as meaning His tooth grew forth: but the right explanation is one given in the Mgh and L; i. e. his tooth whereby he became مَسِنّ grew forth.] لَمْ يُسْنَنْ, occurring in a trad. of Ibn-'Omar, as some relate it, is a mistake for لَمْ يُسْنِنْ. (Mgh, L.) And البَدَنَةُ ↓ سُنَّتِ, a phrase mentioned by KT, as meaning The teeth of the بدنة grew forth, is also a mistake [for أَسَنَّت]. (L.) b2: You say also, اسنّ سَدِيسُ النَّاقَةِ The [tooth called] سديس of the she-camel grew forth, i. e. in the eighth year. (S, L.) A2: Also, said of God, He made a tooth to grow forth. (S, L, K.) اللّٰهُ ↓ سَنَّهَا, [referring to the teeth of a بَدَنَة,] a phrase mentioned by KT, is a mistake [for أَسَنَّهَا]. (L.) b2: See also 1, in the former half of the paragraph, in two places.5 تسنّن بِهِ [He took him, or it, as an exemplar, example, or object to be imitated]. (K voce قُدْوَةٌ.) b2: تسنّن فِى عَدْوِهِ He (a man) went at random, heedlessly, or in a headlong manner, in his running; as also ↓ استنّ. (M, L.) A2: See also 5 in art. سنه, last signification.6 تَسَانَّتِ الفُحُولُ i. q. تَكَادَمَت [meaning The stallion-camels bit one another with the fore part of the mouth]. (L, K.) 8 استنّ He rubbed and cleaned his teeth with the سِوَاك [or piece of stick used for that purpose]; (S, M, L, K;) he made use of the سِوَاك, passing it over his teeth. (L.) b2: And He took, or seized, with the teeth. (KL.) A2: استنّت العَيْنُ The eye poured forth its tears. (M, L.) b2: استنّ said of the blood of a wound made with a spear or the like, It issued in a gush. (Az, L.) b3: Said of the سَرَاب [or mirage], It was, or became, in a state of commotion, went to and fro, or quivered. (M, L, K.) b4: Said of a horse, i. q. قَمَصَ [app. as meaning He pranced, leaped, sprang, or bounded]: (S, K:) he frisked; or was brisk, lively, or sprightly: he ran, in his friskiness, briskness, liveliness, or sprightliness, in one direction: he ran, by reason of his friskiness, briskness, liveliness, or sprightliness, a heat, or two heats, without a rider upon him: (L:) he ran to and fro, by reason of briskness, liveliness, or sprightliness: from سَنَّ as signifying “ he poured forth ” water, and as signifying “ he sharpened ”

iron upon a whetstone. (Har p. 47.) It is said in a prov., اِسْتَنَّتِ الفِصَالُ حَتَّى القَرْعَى, (S, Meyd, L,) or الفُصْلَانُ, (Meyd,) i. e. The young weaned camels leaped, sprang, or bounded; (S * L;) even those affected with the small pustules called قَرَع; (Meyd, L;) which are small white pustules, the remedy for which is salt, and the butter (جُبَاب) of camels' milk: (Meyd:) when the healthy young weaned camels do thus, those affected with such pustules do the like in imitation, but become disabled from doing it by weakness: the prov. is applied to the man who introduces himself among a people, or party, to whom he does not belong: (L:) or to him who speaks with one before whom he should not speak by reason of the greatness of his rank: and some related it differently, saying, القُرَيْعَى [which is the dim. of القَرْعَى]; (Meyd;) and القُرْعُ [which is pl. of الأَقْرَعُ, q. v.]: and some say that استنّت الفِصَالُ signifies the young weaned camels became fat, or plump, and their skins became [sleek] like مَسَانّ [or whetstones]. (L.) And it is said in a trad. of 'Omar, رَأَيْتُ

أَبَاهُ يَسْتَنُّ بِسَيْفِهِ كَمَا يَسْتَنُّ الجَمَلُ, meaning [I saw his father] exulting with briskness, liveliness, or sprightliness, and brandishing his sword, [like as the camel exults with briskness, and lashes with his tail.] (L.) See also 5. b5: [Also He took, held, or followed, the سَنَن, i. e., road, or way, or main and middle part thereof: and he, or it, was, or lay, in the way. Hence,] one says, خُذْ مَا اسْتَنَّ, meaning [Take thou what lies in the way;] what is easily attainable; what offers itself without difficulty. (AA, TA voce اِنْتَدَبَ.) b6: See also 1, near the end of the paragragh, in two places.10 إِسْتَسْنَ3َ see 4: A2: and see also 1, near the end of the paragraph, in two places. b2: اِسْتَسَنَّتِ الطَّرِيقُ The road was travelled. (K.) R. Q. 1 سَنْسَنَتِ الرِّيحُ The wind blew coldly, or coolly; as also نَسْنَسَت: so in the Nawádir. (L.) سِنٌّ i. q. ضِرْسٌ [as meaning A tooth; in which sense this latter word is often used; though it is frequently restricted to a molar tooth, or to any of the teeth except the central incisors]: (M, L, K:) [or, accord. to some, a single tooth; i. e. one that is not of the double, or molar, kind; as shown by a description in what follows:] of the fem. gender: (S, M, L, Msb:) pl. أَسْنَانٌ (S, M, L, Msb, K) and أَسِنَّةٌ and أَسُنٌّ, (M, L, K,) the last of these mentioned by Lh, and this and the second anomalous; (M, L;) or the second is allowable as pl. of the first of these pls.; (S;) or it is pl. of the سِنَان of the spear; but may also be pl. of أَسْنَانٌ as pl. of سِنٌّ applied to herbage upon which camels pasture, in an instance to be cited in what follows: (A'Obeyd, T, L:) the vulgar say إِسْنَان and أُسْنَان, which are wrong: (Msb:) the أَسْنَان of a human being consist of four ثَنَايَا, and four رَبَاعِيَات, and four أَنْيَاب, and four نَوَاجِذ, and sixteen أَضْرَاس: or, as some say, four ثنايا, and four رباعيات, and four انياب, and four نواجذ, and four ضَوَاحِك, and twelve أَرْحَآء: (Msb:) or the أَسْنَان and أَضْرَاس together make up the number of thirty-two; the ثنابا are four, two above and two below [in the middle]; next are the رباعيات, which are four, two above and two below; next are the انياب, which are four [likewise, two above and two below]; and next are the اضراس, which are twenty, on each side five above and five below; and of these [last] the four that are next to the انياب are the ضواحك; next to each ناب, above and below, is a ضَاحِك; next to the ضواحك are the طَوَاحِن, also called the أَرْحَآء, which are twelve, on each side [above and below] three; and next to these are the نواجذ, which are the last of the teeth in growth, and the last of the اضراس, on each side of the mouth one above and one below: (Zj in his “ Khalk el-Insán: ”) the dim. of سِنٌّ is ↓ سُنَيْنَةٌ, because it is fem. (S.) One says, لَا آتِيكَ سِنَّ الحِسْلِ, (S, M, L,) i. e. I will not come to thee as long as remains the tooth of the young one of the [kind of lizard called]

ضَبّ; (M, L;) meaning, ever; (S, M, * L;) because the حسل never sheds a tooth: (S, L:) or, as Lh relates it, on the authority of ElMufaddal, سِنَّىْ حِسْلٍ; [using the dual form of سِنٌّ;] and [it may be rendered, accord. to the former reading, (assumed tropical:) during the life of the young one of the ضّب, for] he says, they assert that the ضبّ lives three hundred years, and that it is the longest-lived creeping thing upon the earth. (M, L.) A poet (Aboo-Jarwal El-Jushamee, whose name was Hind, L) says, describing camels taken as a bloodwit, فَجَآءَتْ كَسِنِّ الظَّبْىِ لَمْ أَرَ مِثْلَهَا بَوَآءَ قَتِيلٍ أَوْ حَلُوبَةَ جَائِعِ [And they came; (assumed tropical:) like the age of the gazelle was the age of every one of them: I have not seen the like of them for an equivalent of a slain person, or a milch camel of one hungry: (I have given a reading of this verse that I have found in the M and TA in art. ظبى, instead of that in the present art. in the S and L, in which سنآءَ and سَنَآءَ are put in the place of بَوَآءَ app. for سِنَآءَ, an inf. n. of سَانَاهُ, and as such here meaning a soothing, or the like:)] he means that they were ثُنْيَان, [pl. of ثَنِىٌّ], because the ثَنِىّ is one shedding [or that has shed] his ثَنِيَّة, and the gazelle has no ثَنِيَّة [in the upper jaw], so that he is always [one that may be termed] a ثَنِىّ. (S, L.) It is said in a trad., إِذَا سَافَرْتُمْ فِى الخِصْبِ فَأَعْطُوا الرُّكُبَ

أَسِنَّتَهَا, [expl. as] meaning When ye journey in the land abounding with herbage, enable ye the ridden beasts to take of the pasturage: (S, L:) but Az states that A'Obeyd says, I know not أَسِنَّة except as pl. of the سِنَان of the spear; and if the trad. be [correctly] preserved in memory, it seems to be pl. of أَسْنَان; for سِنٌّ [sometimes] signifies the [portion of] herbage upon which camels pasture; and its pl. is أَسْنَانٌ; one says, أَسْنَانٌ مِنَ المَرْعَى; and the pl. of أَسْنَانٌ is أَسِنَّةٌ: Aboo-Sa'eed says that this last is pl. of سِنَانٌ, not of أَسْنَانٌ, and ↓ سِنَانٌ is applied to the [plants, or trees, called] حَمْض, as meaning (assumed tropical:) a strengthener [i. e. a sharpener of the appetite] of the camels for the [plants, or trees, called] خُلَّة: [see a phrase in the earlier part of the first paragraph:] in like manner, also, [he says,] when they light upon what is termed سِنٌّ مِنَ المَرْعَى [a portion of pasturage], this is termed عَلَى السَّيْرِ ↓ سِنَانٌ [a strengthener, or sharpener, for journeying]: this explanation is approved by Az, and likewise that of A'Obeyd: it is also related, on the authority of Fr, that السِّنُّ signifies the eating vehemently: [a signification mentioned in the K as well as in the L:] and Az says, I have heard more than one of the Arabs say, أَصَابَتِ الإِبِلُ اليَوْمَ سِنًّا مِنَ المَرْعَى

[The camels have obtained to-day a good portion of pasturage] when they have eaten well of the best of the pasturage: Z says that ↓ أَعْطُوا الرُّكُبَ أَسِنَّتَهَا means (assumed tropical:) Give ye to the ridden beasts what will prevent their being slaughtered; for when their owner pastures them well, they become fat, and goodly in his eye, and therefore he withholds himself, with niggardliness, from slaughtering them, and this [condition of them] is likened to أَسِنَّة [as meaning “ spear-heads ”] pl. of سِنَانٌ: [see also أَخَذَتْ رِمَاحَــهَا, said of camels, voce رُمْحٌ:] or if the pl. of سِنٌّ be intended by it, the meaning is, enable ye them [i. e. the ridden beasts] to take of the pasturage; and hence the trad., أَعْطُوا السِّنَّ حَظَّهَا مِنَ السِّنِّ, i. e. Give ye the possessors of the سِنّ [meaning tooth] their share of the سِنّ which is the pasture. (L.) السِّنُّ is also used for ذَوَاتُ السِّنِّ [The possessors of the tooth] as meaning the slave and horses and the like and other animals, [collectively, in like manner as خُفٌّ and حَافِرٌ are used,] in a trad. of 'Omar. (L.) And it is said in a trad. of Ibn-Dhee-Yezen, لَأُوطِئَنَّ أَسْنَانَ العَرَبِ كَعْبَهُ, for ذَوِى أَسْنَانِ العَرَبِ, meaning [I will assuredly make] the great men and the nobles [of the Arabs to tread upon his ankle]. (L.) [But اسنان in this instance may be pl. of سِنٌّ in the sense here next following; so that ذوى اسنان may be rendered the advanced in age.]) b2: Hence, (L,) (tropical:) Life; (S, M, L, Msb;) metaphorically used in this sense as indicative of its length and its shortness; (L;) [for the teeth vary with the length of life;] the measure, (K,) or extent, of life; (Msb, K;) [the age attained;] used in relation to human beings and others: (M, L, K:) of the fem. gender in this sense also, (M, L, Msb,) because meaning مُدَّةٌ: (Msb:) pl. أَسْنَانٌ, (M, L, K,) only. (M, L.) You say رَجُلٌ حَدِيثُ السِّنِّ, meaning (assumed tropical:) A young man. (S, Msb, K, all in art. حدث.) And جَاوَزْتُ أَسْنَانَ أَهْلِ بَيْتِى (assumed tropical:) [I have exceeded] the lives of the people of my house. (L.) And صَدَقَنِى سِنَّ بَكْرِهِ [and سِنُّ بَكْرِهِ, expl. in art. بكر]. (L.) b3: And (assumed tropical:) A like, an equal, or a match, in age, of another; (M, L, K;) like تِنٌّ; (M, L;) as also ↓ سَنِينٌ, (M, L, K,) and ↓ سِنِينٌ, (L,) or ↓ سَنينَةٌ: (M, K:) in this sense also fem.; and [therefore] the dim. is ↓ سُنَيْنَةٌ; (L;) one says, اِبْنِى سُنَيْنَةُ ابْنِكَ [My son is the equal in age of thy son]: (El-Kanánee, L:) and the pl. is أَسُنٌّ and أَسْنَانٌ. (L.) b4: Also (assumed tropical:) A tooth of a مِنْجَل [or reaping-hook]: (M, L, K: *) pl. أَسْنَانٌ, signifying its أُشُر. (L and K in art. اشر.) b5: [And (assumed tropical:) A tooth of a comb.] The Arabs say كَأَسْنَانِ المُشْطِ meaning (assumed tropical:) [Like the teeth of the comb] in equality, in respect of any state, or condition: but if they mean equality in respect of evil, they say سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]; سواسية being an anomalous pl. of سَوَآءٌ. (Har p. 39.) b6: and (assumed tropical:) The nib, i. e. the place of paring, of a writingreed: (S, L, K:) [and each lateral half of that part; for] the writing-reed has a right سِنّ and a left سِنّ: (TA in art. حرف:) [and ↓ سِنَّةٌ occurs in the K voce جِلْفَةٌ as meaning the point of a writing-reed.] One says, أَطِلْ سِنَّ قَلَمِكَ وَسَمِّنْهَا وَحَرِّفْ قِطَّتَكَ وَأَيْمِنْهَا [Make long the nib, or pared portion, of thy writing-reed, and make it thick (lit. fat), and make thy mode of cutting the extremity of the nib oblique, and make it to incline towards the right]. (S, L. *) b7: A tooth [or pin] of a key [app. of the kind of wooden lock called ضَبَّة, q. v.]. (MA.) b8: See also سِنْسِنٌ. b9: Also, (M, K, and A and K in art. فص,) or ↓ سِنَّةٌ, (S, JM,) A clove, (فَصٌّ, S and A as syn. with سِنٌّ in art. فص, and JM in explanation of سِنَّةٌ in the present art., or فَصَّةٌ, S and L in explanation of سِنَّةٌ,) or a حَبَّة [app. here meaning small distinct portion] of the head [app. here meaning bulb], (M and L and K in explanation of سِنٌّ,) of garlic. (S, M, A, L, K, JM.) A2: [Accord. to some,] one says, وَقَعَ فُلَانٌ فِى سِنِّ رَأْسِهِ, meaning Such a one fell into [what equalled] the number of his hairs, of good, (M, * L, K, *) and of evil: (L:) or, as some say, into what he willed, or wished, and had authority to decide: (L, K:) but this is a mistranscription: (Meyd:) the correct saying is فِى سِىِّ رَأْسِهِ, (Az, Meyd, L,) and سَوَآءِ رَأْسِهِ, meaning he fell into a state of enjoyment, or welfare; (Meyd;) the former sometimes expl. as meaning, [he lighted upon, or came upon, what equalled] the number of the hairs of his head, of wealth, or good: (A'Obeyd, Meyd:) or what equalled [the hairs of] his head, of abundance of herbage, or of the goods, conveniences, or comforts, of life: (Az, L, and Meyd * on the authority of IAar:) the saying is a prov. (Meyd.) A3: السِّنُّ also signifies The wild bull. (L, K.) سَنَّةٌ, (K,) or ↓ سِنَّةٌ, (so in the L,) A she-bear; syn. دُبَّةٌ. (K: in the L دِبَّة.) And A she-lynx: syn. فَهْدَةٌ. (L, K.) سُنَّةٌ A way, course, rule, mode, or manner, of acting or conduct or life or the like; syn. طَرِيقَةٌ, (Mgh, L, Msb,) as also ↓ سَنَنٌ, (S, L,) and سِيرَةٌ; (S, M, L, Msb, K;) whence the saying, سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الكِتَابِ, expl. in the first paragraph of this art., last sentence but one, (Mgh,) and the saying of the Hudhalee [Khálid Ibn-Zuheyr] cited in the first paragraph of art. سير; (S;) and this is [said to be] the primary signification; (L;) whether good, or bad; (M, L;) approved or disapproved: (Msb:) or, accord. to Sh, a way [of acting &c.] that has been instituted, or pursued, by former people, and has become one pursued by those after them; and this, he says, is the primary signification: (L:) it signifies also [particularly] a way of acting &c. that is commended, or approved, and right; wherefore one says, فُلَانٌ مِنْ أَهْلِ السُّنَّةِ [Such a one is of the people of the commended and right way of acting &c.; generally meaning, of those who follow the institutes, or ways, of the Prophet]; and is from ↓ سَنَنٌ signifying “ a way,” or “ road; ” (T, L;) and is also syn. with سَنَنٌ: (L:) and [the laws, i. e] the statutes, or ordinances, and commands and prohibitions, of God: (Lh, M, L, K:) [also a practice or saying, or the practices and sayings collectively, of Mohammad, or any other person who is an authority in matters of religion, namely, any prophet, or a Companion of Mohammad, (see Kull p. 203,) as handed down by tradition:] when used unrestrictedly in matters of the law, السُّنَّةُ meansonly what the Prophet [Mohammad] has commanded, and what has been handed down from him by tradition, [or, as in the JM, and what he forbade,] and what he has invited to do, by word or deed, of such things as are not mentioned in the Kur-án; wherefore one says, in speaking of the directions, or evidences, of the law, الكِتَابُ وَالسُّنَّةُ meaning the Kur-án and the Traditions: (L:) [thus used, it may be rendered the institutes of the Prophet; or his rule or usage:] or in the law it signifies the way of acting &c. that is pursued in religion without being made obligatory, or necessary; it is what the Prophet persevered in doing, or observing, with omitting, or neglecting, [it] sometimes; and if the said persevering is in the way of religious service, it constitutes [what are termed] سُنَنُ الهُدَى; if in the way of custom, سُنَنُ الزَّوَائِدِ: so that سُنَّةُ الهُدَى [the سُنَّة of right direction] is that of which the observance is a completion of religion, and it is that to the omission, or neglect, whereof attach blame and misdemeanour; and سُنَّةُ الزَّوَائِدِ [the سُنَّة of supererogatory acts] is that of which the observance is good, but to the omission, or neglect, whereof neither blame nor misdemeanour attaches, such as the ways of the Prophet in his standing and sitting and clothing and eating: (KT:) سُنَنٌ is the pl. (Msb.) سُنَّةُ الأَوَّلِينَ, in the Kur xviii. 53, i. e. سُنَّتُنَا فِى الأَوَّلِينَ [The way pursued by us in respect of the former, or preceding peoples], means the destruction decreed to befall them; (Jel;) or extirpation; (Bd;) or, as Zj says, their beholding punishment; (أَنَّهُمْ عَايَنُوا العَذَابَ; [or, as expl. in the K, مُعَايَنَةُ العَذَابِ;]) for the believers in a plurality of gods said, [as is related in the Kur viii. 32,] O God, if this be the truth from Thee, then do Thou rain down upon us stones from heaven. (M, L.) b2: Also Nature; natural, or native, disposition, temper, or other quality or property: (M, L, K:) pl. سُنَنٌ. (M, L.) b3: And The face; (M, L, K;) because of its polish and smoothness: (M, L:) or the ball of the cheek (حُرُّ الوَجْهِ): or the circuit (دَائِرَة) of the face: or the form: (M, L, K:) or the form of the face: (S:) or the forehead and two sides thereof: (M, L, K:) all from the meaning of polish and smoothness and evenness: (M, L:) or the principal part of the face; the part thereof in which beauty is generally known to lie: (M in art. ام:) or the side of the cheek: pl. سُنَنٌ. (L.) You say, رَجُلٌ قَبَِيحُ السُّنَّةِ A man foul, or ugly, in respect of the form, and of what confronts one, of the face. (L.) And هُوَ أَشْبَهُ شَىْءٍ سُنَّةً وَأُمَّةً He is the most like thing in form, and face, and in stature. (L.) b4: And The black line, or streak, on the back of the ass. (L.) A2: Also, (S, K,) or ↓ سِنَّةٌ, (so in the L,) A sort of dates, of ElMedeeneh, (S, L, K,) well known. (L.) سِنَّةٌ: see سِنٌّ, in the last quarter of the paragraph, in two places. b2: Also i. q. سِكَّةٌ, meaning A ploughshare; i. e. the iron thing with which the ground is ploughed up: (AA, IAar, S, L: [see also لُؤَمَةٌ:]) pl. سِنَنٌ. (L.) b3: [And] A twoheaded فَأْسٍ [i. e. hoe or adz or axe]: (K:) or [its pl.] سِنَنٌ signifies [simply] i. q. فُؤُوسٌ [pl. of فَأْسٌ]. (L.) A2: See also سَنَّةٌ: A3: and see سُنَّةٌ, last sentence.

سَنَنٌ A way, or road: (T, L:) the main and middle part thereof; (A'Obeyd, Mgh, L;) the beaten track, or part along which one travels, thereof; as also ↓ سُنَنٌ: (A'Obeyd, L:) the نَهْج [i. e. plain, or open, track] of the road; and so ↓ سُنَنٌ and ↓ سُنُنٌ (M, L, K) and ↓ سِنَنٌ: (K:) and, all of these, the course, or direction, of the road: (M, L, K:) but ISd says, [in the M,] I know not ↓ سِنَنٌ on any other authority than that of Lh. (L.) One says, تَنَحَّ عَنْ سَنَنِ الطَّرِيقِ (S, L, Msb) and ↓ سُنَنِهِ and ↓ سُنُنِهِ [Go thou away, or aside, from the main and middle part of the road, or from the beaten track thereof; &c.]: (S, L:) and عَنْ سَنَنِ الخَيْلِ (S, Msb) from the way of the horses, (Msb,) or from the course, or direction, thereof. (S.) And تَرَكَ فُلَانٌ لَكَ سَنَنَ الطَّرِيقِ and ↓ سَُنَهُ (Lh, M, L) and ↓ سُنُنَهُ (L) and ↓ سِنَنَهُ (Lh, M, L) [respecting which last see what precedes] Such a one left, or has left, to thee the course, or direction, of the road. (Lh, M, L.) And اِمْضِ عَلى سَنَنِكَ and ↓ سُنَنِكَ (L) or ↓ سُنُنِكَ (M) Go along on thy course. (M, L.) سَنَنٌ also signifies A way of acting or the like; syn. طَرِيقَةٌ; (S, L;) as also سُنَّةٌ: (Mgh, L, Msb: see the latter word, in the former half of the paragraph, in two places:) you say, اِسْتَقَامَ فُلَانٌ عَلَى سَنَنٍ وَاحِدٍ [Such a one went on undeviatingly in one way]: (S, L, Msb: *) and [in like manner] ↓ جَآءَتِ الرِّيحُ سَنَائِنَ The wind came in one way, (S, K,) in one course, or direction, and one way, (M, L,) not varying: (S, L:) and [similar to the former of these two phrases is the saying] بَنَى القَوْمُ بُيُوتَهُمْ عَلَى سَنَنٍ وَاحِدٍ i. e. [The people, or party, built their houses, or constructed their tents,] in one mode, or manner. (M, L.) Also The aim, or intention, of a man. (ISh, M, * L.) [Accord. to Fei,] السَّنَنُ also signifies الوَجْهُ مِنَ الأَرْضِ [by which may be meant The place, or tract, or quarter, of the land, towards which one goes; or it may mean the face, or surface, of the ground]: and so ↓ سُنُنٌ and ↓ سُنَنٌ. (Msb.) A2: السَّنَنُ also signifies الإِبِلُ تَسْتَنُّ فِى عَدْوِهَا [app. meaning The camels that leap, spring, or bound, in their running; (see 8;) or rather السَّنَنُ مِنَ الإِبِلِ has this meaning, as appears from what here follows]: (K:) or [a horse, or camel,] that perseveres in his running and advancing and retiring: and one says, جَآءَ سَنَنٌ مِنَ الخَيْلِ, i. e. شَوْطٌ [app. meaning There came a number of horses running a heat; for شوط in this explanation seems, from the phrase to which it relates and from what immediately precedes the mention of that phrase, to be an inf. n. used as an epithet in which the quality of a subst. predominates, and therefore, agreeably with a common rule, applied to a pl. number as well as to a single individual]: (M, L:) and جَآءَ مِنَ الخَيْلُ سَنَنٌ لَا يُرَدُّ وَجْهُهُ [app. meaning, in like manner, There came, of the horses, a number running a heat, the course of which was not to be turned away]; (S, L; not expl. in either;) and so, مِنَ الإِبِلِ [of the camels]. (L.) b2: And Sh explains سَنَنٌ as applied in a verse of El-Aashà

to People, or a party, hastening to fight, or slay. (L.) A3: Also, [as a quasi-inf. n.,] The leaping, springing, or bounding, [so I here render اِسْتِنَان, inf. n. of 8, which see for other, similar, meanings,] of camels and of horses. (L. [It is there mentioned in another place, and in the M, as a subst., meaning a quasi-inf.n., from اِسْتَنَّ.]) سُنَنٌ: see the next preceding paragraph, in six places. b2: It is also pl. of سُنَّةٌ [q. v.]. (Msb, &c.) سُنُنٌ: see سَنَنٌ, in five places.

سِنَنٌ: see سَنَنٌ, in three places.

سَنَان, also pronounced سَنَّان: see سَنَا, in art. سنو and سنى, last sentence.

سِنَانٌ, (K,) or سِنَانُ رُمْحٍ, (S, M, Mgh, Msb,) A spear-head; (K;) the iron [head] of a spear: so called because of its polish: (M, L:) pl. أَسِنَّةٌ. (T, S, Msb, K.) One says, هُوَ أَطْوَعُ السِّنَانِ He is one to whom the spear-head is subservient, howsoever he will. (K.) b2: See also an ex. of its pl. voce سِنٌّ, in the middle of the paragraph.

A2: And سِنَانٌ is syn. with مِسَنٌّ, q.v. (S, M, L.) b2: See also سِنٌّ, near the middle of the paragraph, in two places.

A3: Also Flies; syn. ذِبَّانٌ [pl. of ذُبَابٌ]. (El-Muärrij, L.) سَنُونٌ A dentifrice; (S, M, L, K;) a medicament with which the teeth are rubbed and cleansed, compounded for the purpose of strengthening and freshening them: (L:) pl. سَنُونَاتٌ. (K in art. سرط [where, in the CK, سُفُوفَاتٌ is erroneously put in its place].) A2: See also سَنِينَةٌ.

سِنُونَ and سُنُونَ pls. of سَنَةٌ: see this last in art. سنه.

سَنِينٌ: see مَسْنُونٌ, in two places. b2: Also What flows [upon, or from, the whetstone] on the occasion of sharpening iron [or a knife or the like], and which is always stinking. (Fr, L.) and What falls from a stone when one rubs, or grates, it (Fr, S, L, K) upon another stone. (Fr, L.) A2: See also سِنٌّ, in the latter half of the paragraph.

سِنِينٌ: see سِنٌّ, in the latter half of the paragraph.

A2: See also سَنَةٌ (of which it is a pl.) in art. سنه.

سَنِينَةٌ Elevated sands extending lengthwise upon the ground: or sands having the form of حِبَال [pl. of حَبْلٌ, q. v.]: and ↓ سَنُونٌ is syn. therewith in the former or latter of these senses: (M, L:) or سَنائِنُ has the former of these meanings, and سَنِينَةٌ is its sing. (S, K.) A2: Also Wind: (M, L, K:) [or a gentle wind: (Freytag, from the Deewán of the Hudhalees:)] pl. سَنَائِنُ. (L.) b2: See also the pl., in relation to wind, voce سَنَنٌ, near the middle of the paragraph.

A3: See also سِنٌّ, in the latter half of the paragraph.

سُنَيْنَةٌ: see سِنٌّ, of which it is the dim., in the former half of the paragraph: A2: and again, in the latter half of the same.

A3: See also سَنَةٌ (of which it is an irreg. dim.) in art. سنه.

سِنْسِنٌ The edge (S, M, L, K) of a vertebra (S, M, L) or of the vertebræ (K) of the back; (S, M, L, K;) as also ↓ سِنْسِنَةٌ and ↓ سِنٌّ: (M, L, K:) pl. سَنَاسِنُ: (S, L:) and the head [of any] of the bones of the breast: and the extremity of the rib in the breast: (K:) or, as some say, سَنَاسِنُ signifies the heads of the extremities of the bones of the breast, which are the soft heads of the bones of the زَوْر: or the extremities of the ribs in the breast: or, of a horse, the prominent [ribs, or anterior parts of the ribs, called] جَوَانِح, resembling the ضُلُوع, but stopping short of the ضُلُوع: (M, L:) or the upper part of the hump of a camel: (Ham p. 689:) [or the middle of the lower part of the hump; for,] accord. to Az, لَحْمُ سَنَاسِنِ البَعِيرِ signifies the flesh that is between the two sides, or halves, of the hump of the camel; which is the best of the sorts of flesh, and is marbled with fat: (L:) or سَنَاسِنُ signifies bones [in general]; as also شَنَاشِنُ: (IAar, L:) and (S) accord. to Ibn-'Amr [or Aboo-'Amr?] and others, (L,) it signifies the heads of the مَحَالَة [app. here meaning vertebræ]; (S, L;) and [it is also said that the sing.] سِنْسِنٌ signifies the head of the مَحَالَة [which signifies a vertebra as well as vertebræ, or is more correctly without ة when applied to the latter]. (K.) A2: Also Thirst. (K.) سِنْسِنَةٌ: see the next preceding paragraph.

سَنْسَانٌ [app. A blast of smoke]. One says نَسْنَاسٌ مِنْ دُخَانٍ and سَنْسَانٌ, meaning [of] the smoke of fire. (L in the present art. and TA in art. نس.) رِيحٌ سَنْسَانَةٌ A cold, or cool, wind; as also نَسْنَاسَةٌ. (L.) إَسَنُّ More [and most] advanced in age: (M, L, K:) a correct Arabic word. (M, L.) Yousay, هٰذَا أَسَنُّ مِنْ هٰذَا This is more advanced in age than this: (M, L, K: *) and Th says, speaking of Moosà Ibn-'Eesà-Leythee, أَدْرَكْتُهُ أَسَنَّ

أَهْلِ البَلَدِ [meaning I lived in his time, he being the most advanced in age of the people of the town, or country]. (M, L.) مُسِنٌّ Advanced in age, or full-grown; (L, Msb;) applied to a beast, contr. of فَتِىٌّ: (S and Mgh and Msb in art. فتو:) or, applied to an animal of the ox-kind and to the sheep or goat, [at the least,] in the third year: (L: [see the verb, 4:]) fem. with ة: (Msb:) pl. مَسَانٌّ, (L, Msb,) which, applied to camels, is [said to be] syn. with كِبَارٌ [as meaning advanced in age, or full-grown], (K,) contr. of أَفْتَآءُ [pl. of فَتِىٌّ] so applied. (S, L.) مِسَنٌّ A whetstone; i. e. a stone, (S, M, L, Msb,) or anything, (K,) with which, (S, K,) or upon which, (M, L, Msb, K,) one sharpens, or whets, or makes sharp-pointed, (S, M, L, Msb, K,) and polishes, (M, L, K,) a knife and the like; (Msb;) and ↓ سِنَانٌ signifies the same. (S, M, L.) مَسْنُونٌ [Bitten with the teeth: whence, app., what next follows]. You say أَرْضٌ مَسْنُونَةٌ and ↓ سَنِينٌ meaning Land of which the herbage has been eaten. (L, K.) b2: Sharpened, or whetted, or made sharp-pointed, and polished; as also ↓ سَنِينٌ; (M, L, K;) applied to a knife (K) or thing [of any kind]. (M, L.) Made smooth. (S, L.) Formed, fashioned, or shaped. (S, M, L.) Made long. (L.) You say وَجْهٌ مَسْنُونٌ (assumed tropical:) A face in which is length, without breadth; (مَخْروُطٌ;) smooth and even; or smooth and long; or long, and not high in the ball; or soft, tender, thin, and even; as though the flesh were ground (سُنَّ [like as a thing is ground in sharpening and polishing]) from it. (M, L.) And رَجُلٌ مَسْنُونُ الوَجْهِ (assumed tropical:) A man beautiful and smooth in the face: (Lh, M, L, K:) or a man in whose nose and face is length: (S, L, K:) or beautiful and long in the face. (L.) مِنْ حَمَأ مَسْنُونٍ, in the Kur [xv. 26 and 28 and 33], (L,) means (assumed tropical:) [Of black mud] altered [for the worse in odour]; (AA, S, L;) in which sense مَسْنُون is also applied to water; (AHeyth, L;) [or] stinking: (AA, S, M, L, K:) from سَنَنْتُ الحَجَرَ عَلَى الحَجَرِ “ I rubbed, or grated, the stone upon the stone; ” what flows between them, termed سَنِين, being always stinking: (Ksh and Bd in xv. 26: [and the like is said in the L, on the authority of Fr:]) or, accord. to I'Ab, it means moist: accord to AO, poured forth: or, as some say, poured forth in a form, or shape: (L:) or formed, fashioned, or shaped: (Ksh, Bd:) or poured forth in order to its drying [or hardening], and becoming formed, fashioned, or shaped, like as molten, or liquified, substances are poured forth into moulds. (Ksh, * Bd.) مُسْتَنُّ الحَرُورِ is said to mean The place of the running of the سَرَاب [or mirage, app. in consequence of the hot wind]: or the place of the vehement heat of the hot wind; as though it were running to and fro therein (كَأَنَّهَا تَسْتَنُّ فِيهِ عَدْوًا): or it may mean the place whence issues the [hot] wind: but the first is the explanation given by the preceding authorities. (M, L.) A2: المُسْتَنُّ [an epithet used as meaning] The lion. (K. [Thus applied, act. part. n. of اِسْتَنَّ.]) مُسْتَسَنُّ and مُسْتَسِنُّ: see what follows.

مِسَنْسَنٌ A travelled road; (T, M, L, and so in the CK; in some copies of the K ↓ مُسْتَسِنٌّ;) as also ↓ مُسْتَسَنٌّ. (K.)

شبو

1 شَبَا, (K,) [aor. ـُ inf. n. شَبْوٌ, (TA,) It was or became, high, elevated, or lofty. (K. [See also 4, first sentence.]) b2: شَبَتِ الفَرَسُ, (K,) inf. n. as above, (TA,) The mare stood upon her hind legs. (K.) [It is added in the TA that the vulgar say شبّت: but see art. شب, where a similar meaning is assigned to شَبَّ said of a horse.] b3: شَبَا وَجْهُهُ His face shone after having become altered. (K.) A2: شَبَا النَّارَ, (K,) inf. n. as above, (TA,) He kindled the fire; or made it to burn, burn up, burn brightly or fiercely, blaze, or flame; (K;) as also شَبَّهَا. (TA.) 4 أَشْبَتِ الشَّجَرَةُ, (S,) or اشبى الشَّجَرُ, (K,) inf. n. إِشْبَآءٌ, (TA,) The tree, (S,) or the trees, (K,) became tall, (S, K, TA,) and tangled and dense, by reason of luxuriance (K, TA) and sappiness. (TA.) b2: اشبى said of a man, He begat a boy [sharp] like the point of iron (كَشَبَا الحَدِيدِ): (Yz, TA:) or he had a son born to him sharp in intellect: (S, K, TA:) or he begat generous, or noble, children, by whom he had sharp means of attack and defence, like the points of spear-heads. (Ham p. 384.) A2: أَشْبَيْتُ الرَّجُلَ i. q. وَجَدْتُ لَهُ

↓ شَبَاةً [app. meaning I found the man to have sharpness]. (Ham p. 385.) b2: And اشباهُ He exalted him, syn. رَفَعَهُ, (S,) and honoured him; namely, a man. (S, K.) b3: And He cast him into a well, or into an evil, or a hateful, plight: thus having two contr. meanings. (K.) A3: اشبى is also syn. with دَفَعَ [He impelled, pushed, thrust, &c.]. (K. [But perhaps this is a mistake for رَفَعَ, a syn. of اشبى mentioned before: if not, it may be from شَبَاةً signifying the “ point ” of anything.]) A4: And i. q. أَعْطَى [He gave]. (K. [In this sense, accord. to the TK, trans. without a prep.; which I think doubtful.]) b2: And i. q. أَشْبَلَ, (K,) meaning أَشْفَقَ [i. e. He was, or became, favourably inclined; &c.]. (TA. [In this sense, also, both اشبى and اشبل, accord. to the TK, are trans. without a prep.; but this I think a mistake with respect to both of these verbs, the latter of which is well known to be trans. only by means of عَلَى.]) A5: [And i. q. أَشْبَهَ.] One says, اشبى فُلَانًا وَلَدُهُ, (S,) or اشبى زَيْدًا أَوْلَادُهُ, (K,) His children resembled such a one, or, Zeyd; syn. أَشْبَهُوهُ. (S, K.) شَبًا: see شَبَاةٌ, in two places.

A2: Also The green substance that overspreads stagnant water; syn. طُحْلُبٌ. (K.) شُبْوٌ [written in my original شُبو] i. q. اذى [i. e., app., أَذًى, A state of annoyance or molestation: or annoyance, molestation, harm, or hurt: or a thing that annoys, &c.]. (TA.) شَبَاةٌ The point (S, K) of the extremity (S) of anything: (S, K:) pl. ↓ شَبًا [or rather this is a coll. gen. n.] and [the pl. properly so termed is]

شَبَوَاتٌ. (S, K. *) b2: And The sting of the scorpion; (K;) [and] so ↓ شَبًا [mentioned above as having a pl. meaning]. (Sh, TA in art. شول; and Ham p. 385.) b3: And The portion with which one cuts, of a sword. (Har p. 17.) b4: and The two sides of the أَسَلَة [i. e. toe, or tapering head or foremost part,] of a sandal: pl. as above [app. in all of the senses of the sing.]. (K.) b5: [And app. (assumed tropical:) Sharpness, as a quality of a man:] see 4. b6: Also The scorpion: (Fr, TA:) or the scorpion when just born: or a yellow scorpion: (K:) so in the M. (TA.) [See also the next paragraph.] b7: And A mare raising her head (عَاطِيَةٌ) in the bridle. (K.) And [A mare] standing upon her hind legs. (K.) شَبْوَةُ The scorpion; (A'Obeyd, S, K, TA; [in the CK, شَبْوَةُ العَقْرَبِ is erroneously put for شَبْوَةُ العَقْرَبُ;]) a proper name thereof; it may be from الشَّبَا signifying its sting; (Ham p. 385;) determinate; (TA;) imperfectly decl.: (A'Obeyd, S, TA:) it is said in the K, “and [the article] ال is prefixed to it; ” but this is a mistake: it should be, “and ال is not prefixed to it: (TA:) [but, although a proper name, it has a pl.;] the pl. is شَبَوَاتٌ. (S.) [See also شَبَاةٌ, which signifies “ a scorpion,” and of which شَبَوَاتٌ is a pl.] b2: جَارِيَةٌ شَبْوَةٌ A girl, or young woman, that is bold, much in motion, foul in speech or actions. (TA.) مُشْبًى [pass. part. n. of 4,] Honoured [&c.]. (TA.) A2: See also what next follows.

مُشْبٍ [act. part. n. of 4,] A man having a son born to him sharp in intellect; (Th, K, TA;) and so ↓ مُشْبًى, (K, TA, [in the CK, erroneously, مَشْبِىٌّ,]) accord. to IAar, but disallowed by Th. (TA.) And the former, accord. to IAar, A man who begets generous offspring. (TA.) b2: and مُشْبِيَةٌ A woman affectionate, kind, or favourably inclined, to her children. (TA.)