ملى من منأ
1. ⇒ منّ
مَنَّ عَلَيْهِ, (Ṣ, M, Mṣb, Ḳ,) aor. ـُ
مَنَّ عَلَيْهِ, (Ṣ, M, Mṣb, Ḳ,) inf. n. مَنٌّ (T, Mṣb) or مِنَّةٌ; (Ṣ, Ḳ;) andامتن↓ (Ṣ, M, Mṣb, Ḳ) andتمنّن↓; (M;) He reproached him for a favour, or benefit, which he (the former) had conferred, or bestowed; (M;) he recounted his gifts or actions to him. (Mṣb.) Ex.,اِمْتَنَّ↓ عَلَيْهَا بِمَا مَهَرَهَا [He reproached her for the dowry he had given her]. (Ḳ, art. مهر.) See Bḍ, ii. 264. See also an ex. in a verse cited voce سَرِفَ.
5. ⇒ تمنّن
تَمَنَّ see 1.
8. ⇒ امتنّ
إِمْتَنَ see 1.
مَنْ [used for مَا in the sense of What? as in the following of El-Khansà,
* أَلَا مَنْ لِعَيْنِى لَا تَجِفُّ دُمُوعُهَا *
O! what aileth mine eye, that its tears dry not? quoted in the TA, art. فثأ.]
مَنْ: respecting its dual مَنَانْ and مَنَيْنْ, and its pl. مَنُونْ and مَنِينْ, see I’Aḳ, p. 319.
مَنْ لِى بِكَذَا: see بِ (near the end of the paragraph).
زَيْدٌ أَعْقَلُ مِنْ أَنْ يَكْذِب means مِنَ الذَّى يَكْذِبُ (Kull, p. 78) [i. e. Zeyd is more reasonable than he who lies: but, though this is the virtual meaning, the proper explanation, accord. to modern usage, is, that أَنْ is here for أَنَّ with the adjunct pronoun هُ; for in a phrase of this kind, an adjunct pronoun is sometimes expressed; so that the aor. must be marfooa; and the literal meaning is, Zeyd is more reasonable than that he will lie; which is equivalent to saying, Zeyd is too reasonable to lie. It may be doubted, however, whether a phrase of this kind be of classical authority. The only other instance that I have found is هُوَ أَحْصَنُ مِنْ أَنْ يْرَام وَأَعَزُّ مِن أَنْ يُضَام, in the TA, voce أَلْ. Accord. to modern usage, one may say, أَنْتَ أَعْقَلُ مِنْ أَنَّكَ تَفْعَلُ كَذَا, which virtually means Thou art too reasonable to do such a thing; and here we cannot substitute ٱلَّذِن for أَنّ. See أَنْ for أَنَّ.]
أَخْزَى ٱللّٰهُ الكَاذِبَ مِنِّى وَمِنْكَ: see أَىٌّ
لَقِيتُ مِنْهُ أَسَدًا: see أَسْدٌ: and لَقِيتُ
مِنْهُ بَحْرًا; and رَأَيْتُ مِنْهُ بَحْرًا: see بحر
مِنْ in the sense of عِنْدَ: see جَدٌّ
مِنْ and عَنْ, differences between: see عَنْ
مِنْ often means Some.
Of, or among: see two exs. voce فِى, latter part.
حُسَيْنٌ مِنِّى وَأَنَا مِنْهُ Hoseyn and I are as one thing, [as though each were a part of the other,] in respect of the love that is due to us, &c. (Commencement of a tradition in the Jámiʼ eṣ-Ṣagheer: thus explained in the Expos. of El-Munáwee.) See Ḥam, p. 139; and De Sacy's Gr. i. 492.
مَا أَنَا مَنْ دَدٍ وَلَا الدَّدُ مِنِّى: see art. دد. IbrD confirms my rendering of this saying.
يَتَعَرَّضُ إِلَى شَىْءٍ لَيْسَ مِنْهُ [He applies himself to a thing not of his business to do]. (TA, art. عش.)
لَيْسَ مِنَّا He is not of our dispositions, nor of our way, course, or manner, of acting, or the like. (TA, art. غش.)
أَنَا مِنْهُ كَحَاقِنِ الإِهَالَةِ: see حَاقِنٌ
مِنْ is used in the sense of فى in the phrase مِنْ يَوْمِ الجُمْعَةِ [In, or on, the day of congregation] in the Ḳur lxii. 9. (Ḳ, Jel.) So, too, in مِنْ يَوْمِهِ In, or on, his, meaning, the same, day: and مِنْ سَاعَتِهِ In, or at, his, meaning the same, instant of time. See also De Sacy's Gr., ii. 526.
مُنَ ٱللّٰهِ is for أَيْمُنُ ٱللّٰه.
مَنِىٌّ and المَنِىُّ, from مَنْ: see أَيِّىٌّ; and De Sacy's Anthol. Gr. Ar., pp. 374 and 401, and 162.
مَنٌّ: see رِطْلٌ.
مِنَّةٌ [An obligation, عَلَى أَحَدٍ upon one, and also لَهُ to him.]
A favour, or benefit, conferred, or bestowed. (M, Mṣb.)
Also an inf. n. See مَنَّ عَلَيْهِ.
لَا أَفْعَلُهُ أُخْرَى المَنُونِ I will not do it till the end of time. (Ṣ.)
مَنُونٌ is fem. and sing. and pl. (Fr, Ṣ.)
مَنِينٌ The first (or main) rope of a well. See كَرَبٌ.
مَنَّانٌ Very bountiful or beneficent.
Also [Very reproachful for his gifts;] one who gives nothing without reproaching for it and making account of it: an intensive epithet. (TA.)
اِمْتِنَانِىٌّ Gratuitous; granted as a favour: opposed to وُجُوبِىٌّ.