1
It is used in three ways.
2
First, it is a preposition; as such it has ten meanings.
2.1I journeyed from the country, or town—سَافَرْتُ عَنِ البَلَدِ
I abstained from such a thing; and hence, I did not desire such a thing—رَغِبْتُ عَنْ كَذَا
I shot an arrow, or arrows, from the bow—رَمَيْتُ عَنِ القَوْسِ
I fed him so as to free him from hunger—أَطْعَمْتُهُ عَنْ جُوعٍ
It denotes transition, either sensibly or virtually, and the Basrees have mentioned no other meaning than this. As Sībawayh puts it, it denotes passage from the thing mentioned immediately after it. Er-Rāghib: it necessarily denotes transition from that to which it is prefixed. The grammarians say that it is applied to what has passed and become remote from you.
Because by means of the bow one projects the arrow from the bow and makes it pass away from it; but another meaning of this phrase is given below.
Hunger is made to be quitted and passed from. In this case مِنْ is used in its place, as in the Qur'ān 106:3; or the meaning there is: because of hunger.
as though meaning: I sat passing away from the place of his right side to another place—جَلَسْتُ عَنْ يَمِينِهِ
turn away, or aside, from me—اِنْصَرِفْ عَنِّى
go away, or aside, from me—تَنَحَّ عَنِّى
I understood, or acquired, knowledge, or science, from him—أَخَذْتُ العِلْمَ عَنْهُ
he related a tradition and the like as learned, or heard, from such a one, or on his authority—رَوَى عَنْ فُلَانٍ
That is, to a place adjacent to it; but another explanation is given near the end of this article.
As though the understanding passed from him.
عَنْ فُلَانٍ alone, with the verb understood, is often used in the same way.
In many other phrases too the former of these two prepositions is, or may be, explained as denoting transition; some of them are mentioned in treating of عَنْ as synonymous with مِنْ.
he repelled from him; and hence, he defended him—دَفَعَ عَنْهُ
he repelled from him; and hence, he defended him—دَافَعَ
See the article دفع.
he shot in defence of them—رَمَى عَنْهُمْ
See an example in a verse cited under مَعْبُولٌ.
I fought in defence of him, that is, repelling from him—قَاتَلْتُ عَنْهُ
عَنْهُ is sometimes used for دِفَاعًا عَنْهُ, as in this phrase.
The instances of this and of other usages of عَنْ, apart from those mentioned here, depending on verbs or on ism fāʿil and ism mafʿūl expressed or clearly understood, are far too many to be collected here; many of them will be found among the explanations of the words they occur with.
Lane cites “Kur cvi. 3” — Flügel numbering, not yet mapped
2.2and fear a day when a soul shall not give anything as satisfaction for another soul—وَ ٱتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا
It denotes a compensation: something given, received, put, or done instead of another thing.
Qur'ān 2:45. Or the meaning is: shall not make satisfaction for a soul at all; on that rendering شيئا is put in the accusative case after the manner of a maṣdar.
fast for, or in lieu of, your mother—صُومِى عَنْ أُمِّكِ
Occurring in a tradition.
Qur’ān 2:47 approximate — somewhere between 2:29 and 2:55 Lane cites “Kur ii. 45”
2.3I have preferred the love of good things above the remembrance, or praise, of my Lord—إِنِّى أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَنْ ذِكْرِ رَبِّى
It denotes superiority, الاِسْتِعْلَآء as used figuratively; that is, it is synonymous with عَلَى.
Dhu-l-Isbaʿ El-ʿAdwānee says this; the meaning of the first part is لِلّٰهِ دَرُّ ٱبْنِ عَمِّكَ.
The verse continues: you have not become possessed of superiority over me in grounds of claim to respect or honour, nor are you my governor, to rule me; for the well-known way of saying it is أَفْضَلْتُ عَلَيْهِ.
[Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (explained in the article عظم), and in the phrase تَجَالَّ عَنْهُ (explained in the article جل), and the like.]
Qur'ān 38:31, where it is said to mean قَدَّمْتُهُ عَلَيْهِ. But it is also said that it is used here in its proper way, dependent on a suppressed denotative of state, the meaning being مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى, that is, turning away from the remembrance, and so on.
AO is related to have said that أَحْبَبْتُ is from أَحَبَّ البَعِيرُ, meaning "the camel lay down and was not roused", and that the meaning is: I have become withheld by the love of good things from the remembrance, and so on.
he is niggardly only to himself—فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ
Qur'ān 47, last verse. Here عَلَى نَفْسِهِ stands for عَلَى, which is taken as importing an ideal superiority; but the phrase is better rendered in keeping with the proper, or primary, meaning of عَنْ: he withholds, with niggardliness, only from himself, as Bd indicates.
to God be attributed the excellence of the son of your paternal uncle
shāhidلَاهِ ٱبْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍعَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى
Qur’ān 38:32 matched to Lane’s own quotation of it Lane cites “Kur xxxviii. 31”
Qur’ān 38:32 Lane quotes this verse
فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِAnd he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night):Abdullah Yusuf Ali, The Holy Qur’ān (1934)
2.4and Abraham's begging forgiveness for his father was only because of a promise—وَمَا كَانَ ٱسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ
and we are not going to relinquish our gods because of what you say—وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ
It denotes a cause.
Qur'ān 9:115.
Qur'ān 11:56. Or the meaning may be: we will not relinquish our gods, turning away (صَادِرِينَ as a denotative of state relating to the pronoun implied in تاركى) from what you say; this is Z's opinion.
See also an example under دَنْدَنَ, last sentence.
Lane cites “Kur ix. 115” — Flügel numbering, not yet mapped
Lane cites “Kur xi. 56” — Flügel numbering, not yet mapped
2.5after a little while they will certainly become repentant—عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ
It is synonymous with بَعْدَ.
Qur'ān 23:42, meaning بَعْدَ قَلِيلٍ.
In the phrase لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (Qur'ān 84:19), explained in the article طبق, it means حَالَةً بَعْدَ حَالَةٍ.
El-Hārith Ibn-ʿObād says this, meaning بَعْدَ حِيَالٍ. En-Naʿāmeh is the name of a horse of the poet; the verse continues: the war of Wāʾil has become pregnant after failing to be pregnant for a year, or years.
on this sense Et-Tirimmāḥ says this.
and to many a watering-place I have come after a watering-place
shāhid 1وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ
bring near to me the tying-place of En-Naʿāmeh
shāhid 2قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّىلَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ
all of them shall know that I am of full age, when they press forward, heat after heat
shāhid 3سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّإِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ
Lane cites “Kur xxiii. 42” — Flügel numbering, not yet mapped
Lane cites “Kur lxxxiv. 19” — Flügel numbering, not yet mapped
2.6and do not be remiss in bearing the responsibility you take upon yourself
shāhidوَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا
It carries the meaning of the preposition فِى.
This is shown by the phrase وَلَا تَنِيَا فِى ذِكْرِى (Qur'ān 20:44) — so it is said; but it seems that وَنَى عَنْ كَذَا means "he passed from such a thing, not entering upon it", while وَنَى فِيهِ means "he entered upon it but was remiss, or languid". By الرِّبَاعَة is meant the payment of a bloodwit or the like.
Lane cites “Kur xx. 44” — Flügel numbering, not yet mapped
2.7and He is the One who accepts repentance from His servants—وَهُوَ ٱلَّذِى يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِ
It is synonymous with مِنْ.
Qur'ān 42:24. So AO.
Az mentions, among the cases in which مِنْ and عَنْ differ, that the former has joined to it a noun signifying what is near, and the latter one signifying what is remote.
I heard from such a one a narrative—سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا
he related to me a narrative from such a one—حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا
A phrase like رَوَى عَنْ فُلَانٍ, mentioned among the examples of the first meaning of عن.
such a one related to me from such a one—حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ
According to As, meaning عَنْهُ.
I became diverted from such a one so as to forget him—لَهِيتُ مِنْ فُلَانٍ
I became diverted from such a one so as to forget him—عَنْهُ
According to Ks, one says only لَهِيتُ عَنْهُ.
from you came this—عَنْكَ جَآءَ هٰذَا
That is, مِنْكَ.
Lane cites “Kur xlii. 24” — Flügel numbering, not yet mapped
2.8nor does he speak with the desire of self-gratification—وَمَا يَنْطِقُ عَنِ ٱلْهَوَى
It is synonymous with بِ.
Qur'ān 53:3, where it is said to be so used; but it seems to be used here in its proper, or primary, sense, the meaning being 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", and so on.
they replied with one reply—أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ
That is, بِجَوَابٍ وَاحِدٍ; mentioned in the article بوأ.
they came with the last of them, meaning they came all, without exception—جَاؤُوا عَنْ آخِرِهِمْ
Here عَنْ is synonymous with بِ; in the article اخر.
they slew them with the last of them, meaning they slew them all, without exception—قَتَلُوهُمْ عَنْ آخِرِهِمْ
Lane cites “Kur liii. 3” — Flügel numbering, not yet mapped
2.9I shot with, or by means of, the bow—رَمَيْتُ عَنِ القَوْسِ
It denotes the using of a thing as an aid or instrument.
So Ibn-Mālik, because one says also رَمَيْتُ بِالقَوْسِ; both are mentioned by Fr. Another explanation of this phrase has been given above.
2.10take this, or receive this—خُذْ ذَا عَنْكَ
It is redundant, compensating for another عن that is suppressed.
The verse continues: but why will you not repel from — that is, defend — what is between your two sides? The meaning is تَدْفَعُ عَنِ ٱلَّتِى بَيْنَ جَنْبَيْكَ, according to IJ; عن is suppressed before the conjunct noun التى and added after it.
Sometimes it is redundant without compensation, when joined to a pronoun.
AZ says that the Arabs make عَنْكَ redundant in this phrase; but خُذْ عَنْكَ is explained in the S and the L, in the article اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ — see 1 in the article اخذ.
leave it—اُنْفُذْ عَنْكَ
Occurring in a tradition, explained as meaning دَعْهُ; or it means: go from your place, pass from it. In the L, in the article نفذ. See also the last example given in this article.
are you impatient if the decreed event of death befalls a soul?
shāhidأَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَافَهَلَّا ٱلَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ
3your doing such a thing pleased me—أَعْجَبَنِى عَنْ تَفْعَلَ
The second way of using it is as a particle of the kind called مَصْدَرِىٌّ, combining with a muḍāriʿ following it to form the equivalent of a maṣdar. This is done by the tribe of Temeem, in what is termed their عَنْعَنَة, where they use it in the place of أَنْ.
For أَنْ تَفْعَلَ.
Dhu-r-Rummeh says this: is that the cause that the water of excessive love is shed from your eyes?
I acknowledge, or declare, or testify, that Moḥammad is the apostle of God—أَشْهَدُ عَنَّ مُحَمَّدًا رَسُولُ ٱللّٰهِ
They do the same in the case of أَنَّ.
is your having looked upon the traces of a dwelling-place of your beloved Kharqā
shāhidأَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةًمَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ
4
The third way of using it is as a noun, in the sense of جَانِب, or نَاحِيَة; and this is said to be in three cases.
4.1I came from the side of his right hand—جِئْتُ مِنْ عَنْ يَمِينِهِ
The first case is when مِنْ is prefixed to it, and this occurs often.
The verse continues: from the side of my right hand at one time, and from in front of me at another time.
In Ibn-Mālik's opinion مِنْ prefixed to عَنْ is redundant; but according to others it is used, as explained above, to denote the beginning of a space between two limits. These say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ, that is, I sat in the side of his right hand, either close to him or not; but if you say مِنْ before عَنْ, the sitting is specified as being close to the first part of that lateral space.
and I see myself to be like a ring for the spears to be aimed at
shāhidوَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةًمِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى
4.2on, or over, the side of my right hand the birds passed along
shāhidعَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا
The second case is when عَلَى is prefixed to it.
The verse continues: turning the right side towards me, or turning the left side towards me; the last word is a plural, according to analogy, of سَانِحٌ, which is used in two opposite senses.
But this usage is extraordinary; no instance of it other than the one cited here has been preserved.
4.3
The third case is when the word it governs in the genitive and the agent of the verb connected with it are two pronouns having one application; so says Akh.
As in the saying of Imra-el-Keys:
shāhidدَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ
— or فَدَعْ عَنْكَ; see the whole verse cited and explained in the article حجر.
But it is shown not to be a noun in such a case by the fact that جَانِب may not take its place, unless used figuratively. See what was said above, that عَنْكَ in a phrase of this kind is held to be redundant.
Show Lane's original text
is used in three manners: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) (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.] (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 ٱتَّقُوا 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.) (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, 1 (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ٱبْنِ 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 ٱلْخَيْرِ 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.) لَاهِ ٱبْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ | عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ ٱسْتِغْفَارُ 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.] (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, 1 [And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, 2 (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, 3 i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى | لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ | إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ (6) It denotes the meaning of the preposition فِى . (Mughnee, K.) Thus in the saying, 1 [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.) وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا (7) It is syn. with مِنْ . (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ ٱلَّذِى يَقْبَلُ ٱلتَّوْبَةَ 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.) (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 ٱلْهَوَى [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.] (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.] (10) It is redundant, to compensate for another [ عن ] suppressed (Mughnee, K.) Thus in the saying, 1 [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 ٱلَّتِى 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.] أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا | فَهَلَّا ٱلَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ 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, 1 [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, أَشْهَدُ عَنَّ مُحَمَّدًا رَسُولُ ٱللّٰهِ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً | مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ 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.) (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, 1 [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.) وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً | مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, 1 [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.) عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا (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, 1 [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.]) دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ