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. تَـ
ـعْنِينٌ, (
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: التَّـ
ـعْنيِنُ 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. تَـ
ـعْنِينٌ; (
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. تَـ
ـعْنِينٌ, mentioned by
Lh; (
TA;) and عَنَّاهُ, (
S,
K,
TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (
S,
TA.) [See also
Q. Q. 1 in art. عنو.]
عَنْ is used in three manners:
A2: First, it is a
prep.: and as such it has ten meanings. (
Mughnee,
K.)
b2: (1) It denotes transition; (
Msb,
Mughnee,
K;) either sensibly or virtually; (
Msb;) and the Basrees have mentioned no other meaning than this: (
Mughnee:) or, as
Sb expresses it, (
Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (
S,
Msb:)
Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (
TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (
Mughnee,
K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (
Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (
S,
Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (
S:) but another meaning of this will be mentioned in what follows. (
Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (
S,
Msb;) making hunger to be quitted, and passed from: (
S, *
Msb:) and in this case, مِنْ is used in its place, (
S,
TA,) as in the
Kur cvi. 3; (
TA;) or the meaning in this instance is, because of hunger. (
Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (
Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (
TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (
Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as
syn. with مِنْ, the former of these two prepositions is to be, or may be,
expl. as denoting transition. For
ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an
ex. in a verse cited
voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.]
b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (
Mughnee,
K.) Thus in the saying [in the
Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all;
accord. to the latter rendering, شيئا being put in the
accus. case after the manner of an
inf. n.]. (
Mughnee,
K. *) And in the saying in a
trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (
Mughnee.)
b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (
Mughnee,
K;) i. e. as
syn. with عَلَى. (
Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ
عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (
S,
Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (
Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (
expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (
expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the
Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and
AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (
Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the
Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by
Bd]. (
Mughnee,
K.)
b5: (4) It denotes a cause. (
Mughnee,
K.) Thus in the saying [in the
Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (
Mughnee,
K.) And thus in the saying [in the
Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of
Z. (
Mughnee.) [See also an
ex. voce دَنْدَنَ, last sentence.]
b6: (5) It is
syn. with بَعْدَ. (
S,
Mughnee,
K.) Thus in the saying [in the
Kur xxiii. 42], عَمَّا قَلِيلٍ
لَيُصْبِحُنَّ نَادِمِينَ, (
Mughnee,
K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (
TA.) And in the phrase [in the
Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ
[
expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (
Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ
[And to many a watering-place have I come after a watering-place]. (
Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى
لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (
S, *
TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of
Wáïl has become pregnant after failing to be pregnant during a year, or years]. (
TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ
↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (
TA.)
b7: (6) It denotes the meaning of the preposition فِى. (
Mughnee,
K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the
Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (
Mughnee,
K:) so it is said; but it seems that the meaning of وَنَى
عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (
Mughnee.)
b8: (7) It is
syn. with مِنْ. (
Mughnee,
K.) Thus in the saying [in the
Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (
AO,
Mughnee,
K.)
Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]:
accord. to
As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]:
accord. to
Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (
TA.)
b9: (8) It is
syn. with بِ. (
Mughnee,
K.) Thus [it is said to be used] in the phrase [in the
Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (
Mughnee,
K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (
Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (
T,
S,
O,
K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here
syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.]
b10: (9) It denotes the using a thing as an aid or instrument. (
Mughnee,
K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow],
accord. to Ibn-
Málik; (
Mughnee,
K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by
Fr. (
Mughnee.) [Another explanation of this phrase has been mentioned before.]
b11: (10) It is redundant, to compensate for another [عن] suppressed (
Mughnee,
K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (
Mughnee,
K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (
IJ,
Mughnee;) عن being suppressed before the
conjunct noun [التى], and added after it. (
Mughnee,
K.) And sometimes it is redundant without compensation, when conjoined with a pronoun:
Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (
TA:) [but خُذْ عَنْكَ is
expl. in the
S and
L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a
trad., is
expl. as meaning دَعْهُ [i. e. Leave thou it]: (
TA:) or this means go thou from thy place; pass thou from it. (
L in art. نفذ.) [See also the last
ex. in this paragraph.]
A3: The second manner of using it is, as a
particle of the kind called مَصْدَرِىٌّ, [combining with an
aor. following it to form an equivalent to an
inf. n.,] as is done by the tribe of Temeem, (
Mughnee,
K, *) in what is termed their عَنْعَنَة: (
K: [see
R.
Q. 1:]) they use it in the place of أَنْ; (
S,
Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (
Mughnee,
K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (
Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً
مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (
S,
Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (
Mughnee.)
A4: The third manner of using it is, as a noun, in the sense of جَانِب, (
Mughnee,
K, *) or نَاحِيَة: (
S:) and this is said to be in three cases. (
Mughnee.)
b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (
Mughnee:) as in the saying,
وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً
مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى
[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (
Mughnee,
K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (
S.) In the opinion of Ibn-
Málik, مِنْ prefixed to عَنْ is redundant; but
accord. to others, it is used [as
expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (
Mughnee.)
b3: (2) It is also when عَلَى is prefixed to it: (
Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a
pl.,
accord. to
analogy, of سَانِحٌ, which is used in two opposite senses]: (
Mughnee,
K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (
Mughnee.)
b4: (3) It is also when what is governed by it in the
gen. case and the
agent of the verb in connection with it are two pronouns having one application: so says
Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and
expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a
tropical sense]. (
Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.
عَنٌّ: see أَعْنَانٌ.
b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (
TA.) عَنَّةٌ: see what next follows.
عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (
Msb,
TA;) as also ↓ عَنَّةٌ, with fet-h, (
Msb,) or ↓ عِنَّةٌ, with kesr. (
TA.)
b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (
S,) or عَيْنَ عُنَّةَ, imperfectly
decl., and sometimes عَيْنَ عُنَّةٍ, (
K,) means I gave to him distinguishing him particularly from among his companions: (
S,
K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (
TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (
S) or عُنَّةَ (
K) I saw him just now, (
S,
K,
TA,) presenting, or opposing, himself, (
TA,) without my seeking him. (
S,
TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا
أَدْرِى مَا هِىَ: see 4. (
S,
K.)
A2: It is also the
subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a
subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (
S,
Msb, *
K:) or incapacity to go in to women: (
Mgh,
Msb:) or undesirousness of women: (
Msb:) a word used in this sense by the lawyers; (
Mgh,
Msb;) who say, بِهِ عُنَّةٌ: (
Msb:) but it is declared to be a low word, not allowable; (
Mgh,
Msb;) instead of which one should say ↓ تَـ
ـعْنِينٌ, (
Mgh,) or,
accord. to
Th and others, ↓ عَنَنٌ, and ↓
عِنِّينَــةٌ, and
accord. to the
Bári', ↓ عَنَانَةٌ: (
Msb:) [i. e.] ↓
عِنِّينَــةٌ signifies undesirousness of women: (
S:) or, as also ↓
عِنِينَــةٌ, and ↓ عَنَانَةٌ, and ↓ تَـ
ـعْنِينٌ, and ↓ تَـ
ـعْنِينَــةٌ, (
K,) and ↓
عِنِّينِــيَّةٌ, (
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.
عِنِينَــةٌ: 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
عِنِّينَــةٌ 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.)
عِنِّينَــةٌ, 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.
عِنِّينِــيَّةٌ: 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.) تَـ
ـعْنِينَــةٌ: 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.)
