عنــو وعنــى
عَنَــا عُنُــوّاً: خَضَعَ. والــعَنَــاءُ والــعُنُــوُّ: مَصْدَرٌ للعاني الأسِيْرِ، وعَنِــيَ: نَشِبَ في الاسَار. والعاني: السائل. وعَنَــوْتُ الشَّيْءَ: أخْرَجْتَه. وأعْنَــتِ الأرضُ نَباتَها: أخْرَجَتْه، فَــعَنَــتْ عُنُــوّاً. وقيل: عَنَــا النَّبْتُ: اكْتَهَلَ. وما يَــعْنُــو في يَدِه شَيْءٌ: أي ما يَصِيْرُ، عُنُــوّاً. وعَنَــا فيه الأكْلُ يَــعْنــي: نَجَعَ، ورَواهُ أبو عُبَيْدٍ عن الفَرّاء، وهو نادِرٌ، ورَوى غيرُه: عَنِــيَ يَــعْنــي عُنِــيّاً. وما أعْنــى عنــه شَيْئاً: أي ما أغْنَى. والمُعَاناةُ: حُسْنُ السِّياسَة. ولا تُعَانِ هذا الأمْرَ فانَّك لا تَنَالُه: أي لا تَــعَنَّ فيه.
وما عانَيْتُ من ماله: أي ما مَسِسْتَ. وما عَنَــاكَ: أي ما عَرَاكَ، ومنه: ما زالَتِ الحُمّى تَــعَنّــاهُ: أي تُعَاوِدُه، ومنه: عَنَّــاني الصِّبَا، وقد قيل: هو من الــعَنَــاء كأنَّه ما يُــعَنِّــه.
وما يَــعْنُــوْك: في مــعنــى ما يُــعَنِّــيْك، لُغَةُ بعَضِ طَيِّءٍ. وفيها أعْنَــاءٌ من الناس: أي أخْلاطٌ وجَماعاتٌ، والواحد: عِنْــوٌ، وَــعَنَــاً أيضاً.
وعَنــى في عَمَلِه يَــعْنُــو - لُغَةٌ في عَنِــيَ يَــعْنــي عَنَــاءٌ -: أي تَعِبَ، فهو عانٍ. والــعَنْــوَةُ: القَهْرُ. وهي - في لُغَةِ هُذَيْلٍ -: الطَّاعَةُ، قال كُثَيِّرٌ:
فما تَرَكوها عَنْــوةً عن مَوَدَّةٍ ... ولكنْ بحَدِّ المُرْهَفَاتِ اسْتَقالها.
أي ما تَرَكوها طاعَةً. وعَنَــا وَجْهُه عُنُــوّاً: اسْوَدَّ لهيبةٍ أو حَيَاء. والمُــعَنّــى: الفَحْلُ يُنْجَفُ على ثَيْله نِجَافٌ ثمَّ يُرْسَلُ في الشَّوْل، فيها يَهْدِرُ لِتَضْبَعَ، ولا يُتْرَكُ يَضْرِبُ فيها، رَغْبَةً عن فِحْلَتِه. وقيل: هو الذي يُغْلَقُ ظَهْرُه عَلاَمَةً لِبُلوغ إبِلِ الرَّجِل مائةً فلا يُرْكَبُ.
وعَنَــوْتُ الكِتَابَ وعَنْــوَنْتُه، ويُقال: عَنــيَّتْهُ في مَــعْنــى عَنَّــنْتُه، وعُنْــيانُ الكتابِ وعِنْــيَانُه وعُنْــوَانُه. وعَرَفْتُه في مَــعْنَــاتِه: أي مَــعْنــاه. وعَنَــانِيَ الشَّيْءُ عَنَــاءً، وعَنّــاني، جَميعاً. فأمّا مَثَلُهُم: " عَنِــيَّةٌ تَشْفي الجَرَب " فالــعَنِــيَّةُ: ماءُ الجَرادِ المَطْبُوخ يُخْلَطُ به أبْوالُ الإِبلِ والمِلْحُ. وعَنَــاني الأمْرُ عِنَــايَةً، فاعْتَنَيْتُ. وعَنَــتْ أُمُوْرٌ واعْتَنَتْ: عَرَضَتْ.

عنــو

1 عَنَــا, (S, Mgh, Msb,) first Pers\. عَنَــوْتُ, (K,) aor. ـْ (S, Msb,) inf. n. عُنُــوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْــوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَــآءٌ, (Msb,) or عَنْــوَةٌ is its inf. n., (MA,) [and so, app., is عَنَــآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَــا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَــعَنَــتِ الْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [shall be depressed by] the depressing of the forehead and the knee [or rather knees] and the hands in the lowering of the head and the prostrating oneself [in prayer]: or [عَنَــت is here from عَنَــى, belonging to art. عنــى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) b2: And عَنَــا, inf. n. عُنُــوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْــوٌ) and عُنِــىٌّ (TA) and عَنَــآءٌ; (K;) and عَنِــىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنــى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَــا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَــآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِــيَّهُ i. e. أَسْرَهُ [The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْــوَةٌ is the subst. of the verb in this sense also. (K, * TA.) A2: And عَنَــا, aor. ـْ inf. n. عَنْــوَةٌ, He took a thing by force: b2: and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْــوَةٌ is expl. as though it were the subst. of the verb in these two senses.]

A3: عَنَــوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَــيْتُ الشَّىْءَ: (IKtt, TA in art. عنــى:) and عَنَــوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْــوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَــتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنــى,) aor. ـْ inf. n. عُنُــوٌّ; (ISk, S;) and aor. ـْ (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also ↓ أَــعْنَــتْهُ. (K.) And لَمْ تَــعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَــعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَــعْنَــتِ The land did not give growth, or has not given growth, to anything. (S.) b2: And [hence, app.,] سَأَلْتُهُ فَلَمْ يَــعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) A4: عَنَــتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنــى.] b2: And عَنَــا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) b3: عَنَــاهُ الأَمْرُ, aor. ـْ see 1 in art. عنــى, first sentence. b4: And عَنَــا فِيهِ الأكْلُ, aor. ـْ inf. n. عُنُــوٌّ: see 1 in art. عنــى.

A5: عَنَــا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. ـْ inf. n. عنــو [app., supposing the verb to be trans. by itself, عَنْــوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَــعْنُــو هٰذَا This comes to this and smells it. (TA.) A6: عَنَــتِ القِرْبَةُ بِمَآءٍ

كَثِيرٍ, (K, TA,) aor. ـْ (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, TA:) or, as some say, عَنَــتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) b2: And عَنَــا, inf. n. عُنــوٌّ, said of blood, It flowed. (IKtt, TA.) A7: And عَنَــا, aor. ـْ inf. n. عُنُــوٌّ, signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) A8: See also Q. Q. 1.2 عنّــاهُ, (S, TA,) inf. n. تَــعْنِــيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] b2: and تَــعْنِــيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَــعَنُّــوا بِالأَصْوَاتِ i. e. [Make ye fear, or awe, (app. of God,) to be the thing next your hearts,] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) A2: عَنَّــيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِــيَّة [q. v.]. (S, K.) [Hence تَــعْنِــيَةٌ as a subst., expl. below.]

A3: See also Q. Q. 1.4 اعنــاهُ He rendered him lowly, humble, or submissive. (S, TA.) b2: And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) A2: See also 1, in two places. b2: [Hence,] اعنــي الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) b3: And اعنــى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) A3: See also Q. Q. 1.5 تــعنّــى He [a camel] was, or became, smeared with عَنِــيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَــعَنَّــى بِــعَنِــيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِــيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.) Q. Q. 1 عَنْــوَنْتُ الكِتَابَ, (S, K, TA,) inf. n. عَنْــوَنَةٌ and عُِنْــوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْــوَان [i. e. a superscription, or title,] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَــا, aor. ـْ meaning عَنْــوَنَهُ; (IKtt, TA;) and ↓ اعنــاهُ and ↓ عنّــاهُ and عنّــنهُ [which is said to be the original of عَنَّــاهُ], meaning the same; (K and TA in art. عنــى;) and عَنَــيْتُ الكِتَابَ, inf. n. عَنْــىٌ, likewise signifies I wrote the عُنْــيَان [or عُنْــوَان] of the book, or writing. (IKtt, TA in art. عنــى.) عِنًــا: see the paragraph next following.

عِنْــوٌ sing. of أَــعْنَــآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًــا: (S:) and the pl. signifies also the sides of the face. (TA.) b2: And sing. of أَــعْنَــآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.) عَنْــوَةٌ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَــا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْــوَةً

Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْــوَةً He took it by force. (TA.) and فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْــوَةً i. e. [This city was taken] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders] a treaty of peace. (TA.) b2: Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَــا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْــوَةً عَنْ مَوَدَّةٍ

وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ اسْتَقَالَهَا (Msb, TA;) which is said to mean, [And they did not take it, or her, or them,] by concession, and obedience, [arising from love, or affection,] without fighting: [but the smiting of the Mesh-rafee sword demanded the renouncing thereof:] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْــوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْــوَةٌ signifies force, and superior power. (TA.) b3: It is also a subst. from عَنَــا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is ↓ عَنَــآءٌ: (Msb:) see 1, first sentence. b4: And it is also a subst. from عَنَــا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.

A2: And it is also a subst. from عَنَــا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْــوَانٌ (S, K, TA) and عِنْــوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْــيَانٌ signifies the same; (K in art. عنــى;) as also ↓ مُــعَنَّــى: (K, TA: [in the CK, كَمَــعْنَــاهُ is put for كَمُــعَنَّــاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْــوَانٌ:) [and the address of a letter. and hence,] Anything that serves as an indication of another thing is called its عُنْــوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْــوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَــآءٌ: see 1, first sentence; and عَنْــوَةٌ, near the end: b2: and see also art. عنــى.

عَنِــيَّةٌ, of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَــعْنِــيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [season called] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [earthen vessels of the kind called] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels] mixed with certain things, and kept close for some time: or any هِنَآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab]. (TA.) It is said in a prov., الــعَنِــيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِــيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنــيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.) عَانٍ Lowly, humble, or submissive. (Msb, TA.) b2: And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَــاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) b3: And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) b4: And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) b5: and hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) A2: Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.) مَــعْنَــوِىٌّ: see art. عنــى.

تَــعْنِــيَةٌ: [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِــيَّةٌ.

مُــعَنًّــى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّــة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُــعَنَّــنٌ, from الــعُنَّــةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) b2: And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَــآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) A2: See also عُنْــوَانٌ.