عنو

Form 1 · Form 2 · Form 4 · Form 5 · Form Q. Q. 1 · 15 entries · Qur'ānic frequency 1

Form 1عَنَا15 senses · 8 main

maṣdarعُنُوٌّ عَنْوَةٌ عنو عُنوٌّmuḍāriʿيَعْنُو تَعْنُو تَعْنِى

Core sense — he was lowly, or submissive; he became a captive; he took a thing by forcegenerated

1.1he was, or became, lowly, humble, or submissive to him; or obedient to him—عَنَا لَهُ

The first person is عَنَوْتُ; and عَنْوَةٌ is the noun from it, and so is عَنَآءٌ, or عَنْوَةٌ is its maṣdar; [and so, it appears, is عَنَآءٌ, in this sense as well as in another sense]. The verb means: he was, or became, lowly, humble, or submissive; and obedient, to the truth and the like.

And the countenances shall be lowly and the like [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist]—وَعَنَتِ ٱلْوَجُوهُ لِلْحَىِّ القَيُّومِ

Or: the countenances shall be downcast.

Or: they shall be submissive like captives.

Or the meaning is the depressing of the forehead, the knees and the hands in lowering the head and prostrating oneself in prayer.

Or عَنَت here comes from عَنَى, which belongs to the article عنى, and الوجوه stands for the persons themselves, the face being the noblest of all their parts; the meaning then being that they shall suffer fatigue, or weariness, and shall toil.

1.1.1he became a captive—عَنَا

عَنْوَةٌ is the noun from the verb in this sense too.

and also عُنِىٌّ and عَنَآءٌ; some copies of the K wrongly have عَنْوٌ.

he became a captive; and also, he stuck fast in captivity—عَنِىَ

This latter meaning is given under the article عنى; or both verbs have it.

such a one remained among them a captive, and was in a state of confinement—عَنَا فِيهِمْ فُلَانٌ أَسِيرًا

confinement, or imprisonment, in hardship and humiliation—عَنَآءٌ

The maternal uncle is the heir of him who has no more nearly related heir: he shall loose his captivity—الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ

From a tradition; that is, أَسْرَهُ.

Meaning that he shall acquit him of what is incumbent on him, and clings to him, because of actions that require punishment or retaliation, since the way of it is that the عَاقِلَة, of whom he is a member, bear the responsibility for them.

1.2he took a thing by force—عَنَا

1.2.1

And also: he took it peaceably, or by surrender; so that the verb has two opposite meanings.

[But see below, where عَنْوَةٌ is explained as though it were the noun from the verb in these two senses.]

1.3I put forth, or produced, the thing; and I made the thing apparent, or showed it—عَنَوْتُ الشَّىْءَ

Or it has only the latter meaning; عَنَيْتُ الشَّىْءَ, mentioned under the article عنى, is used in the same way, while عَنَوْتُ بِالشَّىْءِ has the former meaning.

عَنْوَةٌ is the noun from the verb used in these two senses, as well as in the others mentioned above.

the land made apparent, or put forth, its plants, or herbage—عَنَتِ الأَرْضُ بِالنَّبَاتِ

and also; mentioned in this article and in the article عنى.

أَعْنَتْهُ is used in the same way.

our country did not give growth to anything—لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ

Also لَمْ تَعْنِ, with the same meaning.

the land did not give growth, or has not given growth, to anything—مَا أَعْنَتِ الأَرْضُ شَيْئًا

1.3.1I asked him, and he did not give forth anything to me, or for me—سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ

Hence, apparently. The verb in the negative clause is لَمْ يَنْدَ or لَمْ يَبِضَّ.

1.4events befell him—عَنَتْ بِهِ أُمُورٌ

[See also form 1 in the article عنى.]

1.4.1the event, or affair, was difficult, or distressing, to him; it distressed, or troubled, him—عَنَا الأَمْرُ عَلَيْهِ

1.4.2

عَنَاهُ الأَمْرُ, muḍāriʿ يَعْنُوهُ: see form 1 in the article عنى, first sentence.

1.4.3

And عَنَا فِيهِ الأكْلُ: see form 1 in the article عنى.

1.5the dog came to the thing and smelt it—عَنَا الكَلْبُ الشَّىْءَ

In the TA and in my manuscript copy of the K, للشىء; but see what follows.

Muḍāriʿ يَعْنُوهُ [apparently عَنْوٌ, supposing the verb to be transitive by itself].

this comes to this and smells it—هٰذَا يَعْنُو هٰذَا

1.6the water-skin did not keep much water, so that it appeared oozing from it—عَنَتِ القِرْبَةُ بِمَآءٍ كَثِيرٍ

Or, as some say, عَنَتِ القِرْبَةُ means the water-skin let its water flow.

1.6.1it flowed—عَنَا

Said of blood.

1.7he, or it, stood, and the like—عَنَا

. It has the same meaning as قَامَ.

1.8

See also Q. Q. 1.

Qur’ānic occurrences Form 1

20:111

وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا

(All) faces shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal: hopeless indeed will be the man that carries iniquity (on his back).

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (S, Mgh, Msb,) first pers. عَنَوْتُ , (K,) aor. يَعْنُو , (S, Msb,) inf. n. عُنُوٌّ , (S, Mgh, Msb, K, *) and عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is عَنَآءٌ , (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ , 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, عَنَا 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], وَعَنَتِ ٱلْوَجُوهُ 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 [ 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, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ ) and عُنِىٌّ (TA) and عَنَآءٌ ; (K;) and عَنِىَ ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى :) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) 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.) And عَنْوَةٌ is the subst. of the verb in this sense also. (K, * 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. (Msb.) [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: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ : (IKtt, TA in art. عنى :) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And عَنْوَةٌ 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, عَنَتِ الأَرْضُ بِالنَّبَاتِ , (ISk, S, and K in this art. and in art. عنى ,) aor. تَعْنُو , inf. n. عُنُوٌّ ; (ISk, S;) and aor. تَعْنِى ; (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also أَعْنَتْهُ . (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And مَا أَعْنَتِ الأَرْضُ شَيْئًا The land did not give growth, or has not given growth, to anything. (S.) 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.) عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى .] And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) عَنَاهُ الأَمْرُ , aor. يَعْنُوهُ : see 1 in art. عنى , first sentence. And عَنَا فِيهِ الأكْلُ , aor. يَعْنُو , inf. n. عُنُوٌّ : see 1 in art. عنى . عَنَا الكَلْبُ الشَّىْءَ , (CK, [in the TA and in my MS. copy of the K 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: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) عَنَتِ القِرْبَةُ بِمَآءٍ كَثِيرٍ , (K, TA,) aor. تَعْنُو , (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, 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. (IKtt, TA.) And عَنَا , aor. يَعْنُو , inf. n. عُنُوٌّ , signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) See also Q. Q. 1.

Form 2عنّاهُ4 senses · 3 main

maṣdarتَعْنِيَةٌ

Core sense — he imprisoned him long, straitening him; he smeared the camel with an ointmentgenerated

2.1he imprisoned him, or confined him, long, straitening him—تَعْنِيَةٌ

It is the maṣdar. [See also form 4.]

2.1.1any long confining or restraining—تَعْنِيَةٌ

This meaning is said to belong to it.

[Make fear, or awe, (apparently of God,) the thing next your hearts,] and restrain, and suppress, the voices—اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ

From a tradition of ʿAlee about the day of Ṣiffeen; as though he forbade their raising a confused and unintelligible clamour.

2.2I smeared the camel with عَنِيَّة—عَنَّيْتُ البَعِيرَ

Maṣdar as above. [Hence تَعْنِيَةٌ used as a noun, explained below.]

2.3

Derived nouns 10

Nounعِنًا1 sense

Core sense — a side, region, quarter, or tract of a country or of the skygenerated

See the paragraph that follows.

Show Lane's original text

: see the paragraph next following.

Nounعِنْوٌ2 senses · 1 main

Core sense — a side, region, or tract of a country; a party of men of different tribesgenerated

1the sides, regions, quarters, or tracts of a country, or of the sky—أَعْنَآءٌ

It is the plural, of which the headword is the singular; like أَحْنَآءٌ; mentioned under the articles حنو and حنى.

According to IAar, the singular in this sense is عِنًا; and the plural also means the sides of the face.

1.1a party of men of various, or different, tribes—أَعْنَآءٌ

This word is the singular of it.

Show Lane's original text

sing. of أَعْنَآءٌ 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 عِنًا : (S:) 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. (S, K.)

Nounعَنْوَةٌ5 senses · 2 main

Core sense — force, or taking by force; taking peaceably, or by surrender; lowliness; captivitygenerated

1Mekkeh was taken forcibly, or by force—فُتِحَتْ مَكَّةُ عَنْوَةً

Force, or constraint; or the taking by force, as maṣdar of عَنَا.

he took it by force—أَخَذَهُ عَنْوَةً

[This city was taken] by means of conflict—فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً

That is, its occupants were fought until it was taken from them by superior power or force, and they were powerless to keep it, so they left it without any treaty of peace having been made between them and the Muslims, or invaders.

1.1[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 giving that up:]

shāhid

فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍوَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ ٱسْتَقَالَهَا

Also love, or affection; or submission and concession; or a result of submission and concession on the part of the one from whom a thing is taken; or the taking peaceably, or by surrender, as maṣdar of عَنَا: so it has two opposite meanings.

A verse of a poet, cited by Fr; this is the meaning said to belong to it.

ʿAbd-El-Kādir Ibn-ʿAmr El-Baghdādee holds that عَنْوَةٌ means submission and concession, and cites this verse as evidence, treating the opposite meaning as vulgar. Both, however, are correct, and the one mentioned first occurs repeatedly in traditions.

But the most learned Yākoot Er-Roomee, in his Moʿjam, says that the verse may instead be rendered: and they did not take it, or her, or them, by superior power attended by love, or affection; but they did so by fighting. He holds this to be indicated by the poet's saying اخذوها, since otherwise he would have said فَمَا سَلَّمُوهَا; and he says that all agree that عَنْوَةٌ means force, and superior power.

1.2

It is also the noun from عَنَا in the first of the senses mentioned in this article: [that is, it means lowliness, humility, or submissiveness.] So too is عَنَآءٌ: see form 1, first sentence.

1.3

And it is also the noun from عَنَا as meaning “he became a captive”: [that is, it means also a state of captivity:] see form 1 again.

And it is also the noun from عَنَا in two other senses given above: [that is, it seems to mean also the putting forth, or producing, of a thing, and the making it apparent, or showing it:] see form 1 again.

Show Lane's original text

Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) 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, 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 عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, 1 (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 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.) فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ | وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ ٱسْتَقَالَهَا 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 : (Msb:) 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.

Nounعُنْوَانٌ1 sense

Core sense — the superscription, or title, of a book; anything that indicates another thinggenerated

1the superscription, or title, of a book, or writing—عِنْوَانٌ

This word and the headword mean the سِمَة [that is, the superscription, or title] of a book, or writing; the same as عُلْوَانٌ. عُنْيَانٌ means the same, as mentioned under the article عنى, and so does مُعَنَّى. [In the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ.]

It is the inscription on the back, or outside, of a book, or writing; so explained in the account of عُنْوَانٌ. [And it is the address of a letter.]

[And hence,] anything that serves as an indication of another thing is called its عُنْوَان; mentioned under the article عن.

[On his forehead is] a mark [from much prostration in prayer]—فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ

[See more in the article عن.]

Show Lane's original text

(S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى ;) as also مُعَنَّى : (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ :]) the inscription on the back, or outside, of a book, or writing: (Har 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 . (Msb and K 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 .]

Nounعَنَآءٌ2 senses · 1 main

Core sense — lowliness, or submissiveness; fatigue, or troublegenerated

See form 1, first sentence; and عَنْوَةٌ, near the end.

1.1

And see also the article عنى.

Show Lane's original text

: see 1, first sentence; and عَنْوَةٌ , near the end: and see also art. عنى .

Nounعَنِيَّةٌ1 sense

Core sense — camels' urine thickened in the sun, used to smear a mangy camelgenerated

1his remedy cures the mange, or scab—العَنِيَّةُ تَشْفِى الجَرَبَ

Of the measure فَعِيلَةٌ. The urine of the camel, thickened in the sun, with which a camel affected with mange, or scab, is smeared; on the authority of AA.

Or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also called تَعْنِيَةٌ.

Or the urine of camels that are made to void their urine in the season called رَبِيع, when they are satisfied with fresh pasture so as to need no water, cooked until it becomes thick; then flowers of certain herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linnaeus], are thrown upon it, and it thickens by this, and it is then put into small [earthen vessels of the kind called] بَسَاتِيق [plural of بُسْتُوقَةٌ]. [In my original تُسْتَبَانُ is written by mistake for تُسْتَبَالُ.]

Or urine mixed with certain things and kept closed up for some time; or any هِنَآء [generally meaning tar, or a kind of tar, with which camels are smeared as a remedy for the mange, or scab].

Said as a proverb; also عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, that is, his عنيّة cures the mange, or scab]. Applied to a man of good judgment [whose advice is like a remedy].

Show Lane's original text

, 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 تَعْنِيَةٌ : (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., العَنِيَّةُ تَشْفِى الجَرَبَ ; (S, 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.)

Nounعَانٍ6 senses · 2 main

Core sense — lowly, or submissive; a captive; one who works, or laboursgenerated

Lowly, humble, or submissive.

1.1

And hence, it appears, a captive; feminine عَانِيَةٌ, masculine plural عُنَاةٌ, feminine plural عَوَانٍ.

1.2figurative · مجاز — inferredwomen—عَوَانٍ

It occurs in a tradition meaning females in the condition of captives; or women who are captives, or like captives.

Singular عَانِيَةٌ; so called because they are confined like captives in the homes of their husbands, or because they are treated wrongfully and not defended against those who wrong them.

1.3workers, or labourers—عَوَامِلُ

It is said to be used by El-Jaʿdee as an adjective applied to the limbs of camels, or other beasts, used for riding.

[As plural of عَامِلَةٌ this word means workers, or labourers; and also, as a noun, the legs of a beast, horse, or the like.]

1.4the collectors of the impost—مَكَّاسُون

And hence, perhaps, this application; the impost being termed مَكْس; because they are workers, or labourers, for the oppressors.

Also, in the singular, flowing, said of blood or of water.

Show Lane's original text

Lowly, humble, or submissive. (Msb, TA.) And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ : (Mgh, TA:) pl. masc. عُنَاةٌ ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ . (S, Mgh, TA.) And عَوَانٍ signifies 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.) 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, (S, K, TA,) or to water. (TA.)

Nounمَعْنَوِىٌّ1 sense

Core sense — relating to the meaning; ideal, or mentalgenerated

See the article عنى.

Show Lane's original text

: see art. عنى .

Nounتَعْنِيَةٌ1 sense

Core sense — an ointment of camels' urine, used for the mangegenerated

[Originally the maṣdar of form 2; used as a noun:] see عَنِيَّةٌ.

Show Lane's original text

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

Nounمُعَنًّى3 senses · 2 main

Core sense — a stallion camel of low breed, kept confined; a camel disabled from ridinggenerated

A stallion camel of low origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his acting as a stallion is avoided.

But it is said that the word is originally مُعَنَّنٌ, from العُنَّةُ, one of the ن being changed into ى; or that it means of low origin, with the legs bound with a rope when he is excited by lust, for that reason.

1.1

And a camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [plural of سِنْسِنٌ] of one of his vertebrae, and to wound his hump, so that he might not be ridden and 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 sense of confinement from freedom of action.