عنم عنو عنى
1. ⇒ عنو ⇒ عنى
عَنَا, (Ṣ, Mgh, Mṣb,) first pers. عَنَوْتُ, (Ḳ,) aor. يَعْنُو, (Ṣ, Mṣb,) inf. n. عُنُوٌّ, (Ṣ, Mgh, Mṣb, Ḳ,*) andعَنْوَةٌ↓ is the subst. thereof, (Mgh, Ḳ,* TA,) [and] so is عَنَآءٌ↓, (Mṣb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ, in this sense as well as in another sense, accord. to the Ḳ,] He was, or became, lowly, humble, or submissive; (Ṣ, MA, Mgh, Mṣb, Ḳ,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Ḳur [xx. 110], وَعَنَتِ ٱلْوَجُوهُ لِلْحَىِّ القَيُّومِ (Ṣ, 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 [عَنَت is here from عَنَى, belonging to art. عنى, 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.)
And عَنَا, inf. n. عُنُوٌّ (M, Mṣb, Ḳ, TA, accord. to some copies of the Ḳ [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَآءٌ; (Ḳ;) and عَنِىَ; (M, Ḳ;) He became a captive: (Ḳ:) and the latter verb signifies also he stuck fast in captivity: (Ḳ in art. عنى:) or both of these verbs have this latter signification: (Mṣb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (Ṣ:) and عَنَآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ 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.) Andعَنْوَةٌ↓ is the subst. of the verb in this sense also. (Ḳ,* TA.)
And عَنَا, aor. يَعْنُو, inf. n. عَنْوَةٌ, He took a thing by force:
and also he took it peaceably, or by surrender: thus having two contr. significations. (Mṣb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.]
عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (Ṣ:) or it has the latter signification; (Ḳ;) as also عَنَيْتُ الشَّىْءَ: (IḲṭṭ, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (Ḳ.) Andعَنْوَةٌ↓ is the subst. of the verb thus used, (Ḳ, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, Ṣ, and Ḳ in this art. and in art. عنى,) aor. تَعْنُو, inf. n. عُنُوٌّ; (ISk, Ṣ;) and aor. تَعْنِى; (Ks, Ṣ;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (Ṣ, Ḳ;) as alsoأَعْنَتْهُ↓. (Ḳ.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (Ṣ.) Andمَا أَعْنَتِ↓ الأَرْضُ شَيْئًا The land did not give growth, or has not given growth, to anything. (Ṣ.)
And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.)
And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, Ḳ, TA.)
عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MṢ. copy of the Ḳ للشىء, but see what follows,]) aor. يَعْنُوهُ, inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (Ḳ, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.)
عَنَتِ القِرْبَةُ بِمَآءٍ كَثِيرٍ, (Ḳ, TA,) aor. تَعْنُو, (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (Ḳ, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.)
And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IḲṭṭ, TA.)
And عَنَا, aor. يَعْنُو, inf. n. عُنُوٌّ, signifies also قَامَ [He, or it, stood;, &c.]. (IḲṭṭ, TA.)
2. ⇒ عنّو ⇒ عنّى
عنّاهُ, (Ṣ, TA,) inf. n. تَعْنِيَةٌ, (Ṣ, Ḳ,) He imprisoned him, or confined him, (Ṣ, Ḳ, TA,) long, straitening him. (TA.) [See also 4.]
And تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of ʼAlee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا 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.)
عَنَّيْتُ البَعِيرَ, (Ṣ,) inf. n. as above, (Ṣ, Ḳ,) I smeared the camel with عَنِيَّة [q. v.]. (Ṣ, Ḳ.) [Hence تَعْنِيَةٌ as a subst., expl. below.]
4. ⇒ اعنو ⇒ اعنى
اعناهُ He rendered him lowly, humble, or submissive. (Ṣ, TA.)
And (TA) He made him (Mṣb, Ḳ, TA) to stick fast in captivity, (Mṣb,) or to be, (Ḳ,) or to remain, or continue, (TA,) a captive. (Ḳ, TA.)
See also 1, in two places.
[Hence,] اعنى الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (Ṣ,* IḲṭṭ, TA.)
And اعنى 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.)
5. ⇒ تعنّو ⇒ تعنّى
تعنّى He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.)
Q. Q. 1. ⇒ عَنْوَنْتُ
عَنْوَنْتُ الكِتَابَ, (Ṣ, Ḳ, TA,) inf. n. عَنْوَنَةٌ and عُنْوَانٌ and عِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (Ṣ,) I put an عُنْوَان [i. e. a superscription, or title,] to the book, or writing; (Ḳ, TA;) syn. وَسَمْتُهُ: (TA:) and one says also,عَنَا↓ الكِتَابَ, aor. يَعْنُوهُ, meaning عَنْوَنَهُ; (IḲṭṭ, TA;) andاعناهُ↓ andعنّاهُ↓ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (Ḳ and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IḲṭṭ, TA in art. عنى.)
عِنًا: see the paragraph next following.
عِنْوٌ sing. of أَعْنَآءٌ as signifying The sides, regions, quarters, or tracts, (Ṣ, Ḳ,) of a country, (Ṣ,) or of the sky; (Ḳ;) like أَحْنَآءٌ: (Ṣ in art. حنو and حنى:) or, accord. to IAạr, its sing., in this sense, is عِنًا↓: (Ṣ:) and the pl. signifies also the sides of the face. (TA.)
And sing. of أَعْنَآءٌ as signifying A party of men of sundry, or different, tribes. (Ṣ, Ḳ.)
عَنْوَةٌ Force, or constraint: (Mgh, Ḳ, TA:) or the taking by force; (Mṣb, TA;) as inf. n. of عَنَا [q. v.]. (Mṣb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) And فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً 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.)
Also Love, or affection: (ISd, Ḳ, 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 عَنَا [q. v.]: (Mṣb:) thus it has two contr. significations. (Mṣb, Ḳ, TA.) A poet (cited by Fr, TA) says,
* فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ ** وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ ٱسْتَقَالَهَا *
(Mṣb, 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:] ʼAbd-El-Kádir Ibn-ʼAmr El-Baghdádee asserts the meaning of عَنْوَةٌ 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 عَنْوَةٌ signifies force, and superior power. (TA.)
It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is عَنَآءٌ↓: (Mṣb:) see 1, first sentence.
And it is also a subst. from عَنَا as meaning “he became a captive:” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.
And it is also a subst. from عَنَا 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.
عُنْوَانٌ (Ṣ, Ḳ, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (Ḳ, TA;) i. q. عُلْوَانٌ; (Ṣ;) and عُنْيَانٌ signifies the same; (Ḳ in art. عنى;) as alsoمُعَنَّى↓: (Ḳ, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Ḥar p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. And hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Mṣb and Ḳ in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]
عَنِيَّةٌ, 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: (Ṣ:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed تَعْنِيَةٌ↓: (Ḳ:) 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., العَنِيَّةُ تَشْفِى الجَرَبَ; (Ṣ, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.)
عَانٍ Lowly, humble, or submissive. (Mṣb, TA.)
And (Mṣb, TA) hence, app., (TA,) A captive; (Ṣ, Mgh, Mṣb, Ḳ, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (Ṣ, Mgh, Mṣb, TA;) and pl. fem. عَوَانٍ. (Ṣ, Mgh, TA.)
And عَوَانٍ signifies † Women; (Mṣb, Ḳ;) sing. عَانِيَةٌ: (Mṣb:) because they are confined like captives in the abodes of their husbands; (Mṣb;) or because they are treated wrongfully and not defended against their wrongers. (Ḳ.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.)
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.)
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.)
Also (the sing.) Flowing, applied to blood, (Ṣ, Ḳ, TA,) or to water. (TA.)
مَعْنَوِىٌّ: see art. عنى.
مُعَنًّى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (Ṣ, TA:*) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.)
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 عَنَآءٌ meaning “fatigue;” or from the signification of “confinement from freedom of action.” (TA.)