انس

Also إِلَيْهِ; and أَنَسَ; and اَنُسَ; and أَنُسَ; maṣdar أَنَسٌ and أَنَسَةٌ, both of أَنِسَ or إِنَسٌ (AZ, AHát), and also of أَنِسَ (AZ, AHát), though that is rare.

أُنْسٌ, which is more common, is of أَنَسَ or أُنْسٌ, and has a meaning different from إِنْسٌ, the maṣdar of أَنِسَ [see أُنْسٌ below]; (AZ, AHát) or it is a noun from أَنِسَ بِهِ and أُنْسَةٌ [but this too is probably a noun].

One says these as one says بُعْدٌ and بُعْدَة.

The maṣdar means the opposite of وَحْشَةٌ.

Or he was at ease, or tranquil, with him; or his heart was at ease with him, without shrinking or aversion.

استأنس بِهِ, إِلَيْهِ and تأنّس بِهِ mean the same, that is, the same as أَنِسَ, أَنَسَ and أُنُسَ.

[And آنسهُ, a form of frequent occurrence, maṣdar مُؤَانَسَةٌ, which occurs in this article, also means he became sociable with him, like أَنِسَ بِهِ and the rest. It is also said that أَنِسَ بِهِ and آنَسَ بِهِ are synonymous, meaning, apparently, like استأنس and تأنّس به, and that آنس is in this case of the measure فَاعَلَ; but this is open to some doubt, since آنسهُ is mentioned immediately after as meaning the opposite of أَوْحَشَهُ.]

Said of a wild animal: his wildness went away.

That is, shy of those of his kind that he does not know, when meeting them in the dark.

This is also treated in art. وحش.

.

See also form 4, in three places.

See form 1, in two places.

he behaved in a sociable, friendly, or familiar way with him. See form 1, in two places.

He, or it, cheered him, or gladdened him, by his company, converse, or presence; he solaced, or consoled, him; the opposite of أَوْحَشَهُ. Also أنّسهُ, maṣdar تَأْنِيسٌ. Or he, or it, made him easy, at ease, or tranquil; and so the latter verb, as in this example:

The word used of the weapons is المؤنسات: they make him confident of his safety, and so cheer him, or solace him, by their presence.

He perceived it; the maṣdar is synonymous with إِدْرَاكٌ.

See form 1.

استأنس بِهِ and إِلَيْهِ: see form 1.

Said of a wild animal.

He looked, as in this phrase:

He considered, or examined, trying to get a clear knowledge of a thing; he looked about to see whether he could see anyone; he sought, or asked for, knowledge or information; he inquired; and hence, he asked permission. So Fr and Zj.

In the Kur 24:27. [And salute.] Or, which is essentially the same, until you ask permission.

Fr says that the sentence is inverted, and that the meaning is: until you salute, and ask whether you may enter or not.

I'Ab says that تَستأنسوا is a mistranscription; he, Ubeí and Ibn-Mesʿood read تَسْتَأْذِنُوا, which means the same.

[It is said that] استأنس also means he made a repeated hemming, like a slight cough, as a man does to show that he is near; that is, تَنَحْنَحَ. Some explain the passage of the Kur quoted above in this way.

استأنسهُ: see form 4.

And استأنسهُ. Or he saw it so that there was no doubt or uncertainty about it.

Or he saw it, meaning a thing by the sight or presence of which he was cheered, gladdened, or solaced; إِينَاسٌ meaning إِبْصَارُ مَا يُؤْنَسُ بِهِ.

Or he saw it, not having known it, or been acquainted with it, before.

Sociableness; friendliness; familiarity; cheerfulness; gladsomeness; the opposite of وَحْشَةٌ. Joy, gladness, happiness; or ease, or tranquillity; or ease of heart and freedom from shrinking or aversion.

A maṣdar of form 1, as are also أَنَسٌ, أَنَسَةٌ and إِنْسٌ, but the last is rare in the sense of the opposite of وَحْشَةٌ.

Or إِنْسٌ is the maṣdar of أَنِسَ بِهِ, while أُنُسٌ is not; (AZ, AHát) this last is a noun from that verb, with the meaning explained above.

Or it means only converse and companionship, or familiarity, with women; (AZ, AHát) or amatory talk and conduct; or the talk of young men and young women.

[But of all the forms above, أُنْسٌ is the one most commonly used, at least in post-classical works, as meaning the opposite of وَحْشَةٌ.]

See أُنْسٌ, in two places.

A chosen, select, particular, or special friend or companion; also اِبْنُ إِنْسٍ or اِبْنُ أُنْسٍ.

Here the word means himself; or the meaning is: how do you find yourself?

Mankind; the opposite of جِنٌّ; also أَنَسٌ and إِنْسَانٌ, the last being a generic noun, but applied to male and female, singular and plural.

One person is [also] called إِنْسِىٌّ and أَنَسِىٌّ, the first a relative noun from إِنْسٌ [and the second from أَنَسٌ; the feminine of each is with ة].

For a woman the common people say إِنْسَانَةٌ instead of إِنْسَانٌ [which is the more approved]. This last [according to some] should not be used; but it is correct, though rare. It is said to occur in poetry and to be supposed post-classical; it does occur, however, in classical poetry, and several authors have handed it down.

The plural of إِنْسٌ is آنَاسٌ; and of the same word, or, some say, of إِنْسَانٌ, it is أُنَاسٌ, mentioned in art. نوس; نَاسٌ means the same, being a contraction of it.

And the plural of إِنْسِىٌّ, or of أَنَسِىٌّ, or of إِنْسَانٌ, is أَنَاسِىٌّ, like كَرَاسِىُّ as plural of كُرْسِىٌّ, or like سَرَاحينُ as plural of سِرحَانٌ, but with ى put in place of ن, in the same way as they say أَرَانٍ for أَرَانِبُ.

And أَنَاسٍ, in the accusative case أَنَاسِىَ, as Ks and Yahyà Ibn-El-Hárith read the word in the Kur 25:51, dropping the ى between the second and the last radical letters, [for they, with some others, seem to have held the word to come from the root نسى].

And أَنَاسِيَةٌ, in which the ة is a substitute for one of the two yás in أَنَاسِىُّ, a plural of إِنْسَانٌ.

Or, according to Mbr, أَنَاسِيَةٌ is the plural of إِنْسِىٌّ [in the TA, of إِنْسِيَّةٌ, which I regard as a mistranscription], and is like زَنَادَقَةٌ for زَنَادِيقُ and فَرَازِتَةٌ for فَرَازِينُ.

One says also إِنْسَيُّونَ.

نَاسٌ is masculine, as in the Kur 2:19 and elsewhere; and sometimes feminine, when it means a tribe, or a body of men, قَبِيلَةٌ or طَائِفَةٌ, as in a phrase mentioned by Th:

That is, قِطْعَة.

An expression mentioned by Sb.

A poet says: [A country in which we were, and which we used to love, since the men were ingenuous men and the country was a fruitful country.]

This tradition is said to mean that men love male children to be born to them and not females, and that if there were no females men would cease to be.

It is related that a party of the jinn came to a company of men and asked leave to go in to them. The men said to them, Who are you? and they answered, نَاسٌ مِنَ الجنِّ [a people of the jinn], making their answer follow common usage; for when men are asked Who are you? they usually answer, نَاسٌ مِنْ بَنِى فُلَانٍ [men of the sons of such a one].

So IJ; but in the L, in both places, أُنَاسٌ is found instead of ناس.

[See also نَاسٌ in art. نوس.]

Authorities differ about the derivation of إِنْسَانٌ, though they agree that the final ن is augmentative. The Basrees say that it is from الإِنْسُ, of the measure فِعْلَانٌ, but that an addition of ى is made in its diminutive [which is أُنَيْسِيَانٌ], as an addition is made in رُوَيْجِلٌ, the diminutive of رَجُلٌ [though it should be noted that رُوَيْجِلٌ is more probably the diminutive of رَاجِلٌ].

Some say that it is from إِينَاسٌ, meaning perception, or sight, and knowledge, and sensation, because man uses these faculties.

Mohammad Ibn-ʿArafeh El-Wásitee says that men are called إِنسِيُّونِ because they are seen.

… and that the jinn are called جِنّ because they are [ordinarily] concealed from the sight of men.

[It is said that the form أَنِسَان is also used for إِنْسَانٌ, as though it were a dual, meaning a double associate, that is, an associate with the jinn and with his own kind; for it is added, أَنِسَ بِٱلآْجِنِّ وَأَنِسَ بِٱلآْخَلْقِ.]

Some derive the word from النَّوْسُ, meaning motion.

Some, namely the Koofees, say that it is originally إِنسِيَانٌ, of the measure إِفْعِلَانٌ, from النِّسْيَانُ [forgetfulness], contracted to make it easier to pronounce, because it is so often used; but it is restored to its original form in the diminutive, which is أُنَيْسِيَانٌ. This form of the diminutive, they say, shows the original form of the word from which it comes; and as an indication of its derivation they cite the saying of I'Ab:

The reference is to the first man, and the name in question is انسان.

[In the same way] it is said that النَّاسُ is originally النَّاسِى; the first occurs in the Kur 2:195 according to one reading, and the second according to another, the second referring to Adam and to the words of the Kur in 20:114.

But Az holds that إِنْسِيَانٌ is of the measure فِعْلِيَانٌ, from الإِنْسُ, and like خِرْصِيَانٌ.

The same as أُنْسٌ.

Also the same as إِنْسٌ.

The same as أُنْسٌ.

Of, or belonging to, mankind; human; [also أَنَسِىٌّ and إِنْسَانِىُّ]; a relative noun from إِنْسٌ.

The like is said, quoted from Az, in art. وحش; but after this, in my copy, something seems to be missing, for it is immediately added: But Az says, This is not correct in my opinion.

It is said that everything frightened turns aside to its right; for a beast is approached on the left side to be mounted and milked, and, being afraid at that, runs from the place of fear, which is the left side, to the place of safety, which is the right side.

Er-Rá'ee accordingly describes a beast as turning aside to the side called الوحشى, because it was frightened on the left side.

'Antarah alludes to a beast shrinking with that side from the whip, which he likens to a cat, because the rider's whip is in his right hand.

But Abu-l-'Abbás says that people differ about these two terms when they relate to a man: according to some they mean the same as in the case of horses, other beasts of carriage, and camels; but some say that, of a man, the latter term means the part next the shoulder-blade, and the former the part next the armpit.

Of every double limb of a man, such as the upper half of each arm, the two forearms, and the two feet, it means the side that is towards the man; and وحشىّ the side that turns away from him.

Or, of the foot, the first means the side that is towards the other foot [that is, the inner side], and the second the opposite of that.

Of a bow, or of a Persian bow, the side that is towards you; and وحشىّ the back.

Or the first means the side next to the archer, and the second the side next to the animal shot at.

Or, of a bow, [the first means the side against which the arrow lies, and] the second the side against which the arrow does not lie.

أَنَسِىٌّ: see إِنْسٌ and إِنْسِىٌّ, each in two places.

And إنْسَانَةٌ: see إِنْسٌ throughout; and إِنْسِىٌّ.

See إِنْسِىٌّ, first meaning.

[Human nature; humanity; also نَاسُوتٌ, which is probably post-classical, as opposed to لَاهُوتٌ, in art. ليه.]

A tame, or gentle, dog; the opposite of عَقُورٌ. Plural أُنُسٌ.

The same as مُؤَانِسٌ [generally used as an adjective in which the quality of a noun predominates, meaning a sociable, friendly, or familiar person; a cheerful companion].

One with whom one is sociable, friendly, or familiar; a person, or anything, by whose company, converse, or presence one is cheered, gladdened, or consoled.

Or, as in some copies, مِنْ أَنِيسٍ.

Or the meaning is: there is no one at all in the house. [See also آنِسَةٌ.]

A saying of the Arabs, meaning that fever hardly ever leaves the patient, as though it were sociable with him.

[More, and most, sociable.]

A girl of cheerful mind, whose nearness and talk you love; or whose talk and nearness are loved; or a girl of pleasant talk.

Also أَنُوسٌ and آنِسَةُ الحَدِيثِ: one who becomes sociable, friendly, or cheerful through your talk with her; it does not mean one who cheers you by talk.

The plural is أَوَانِسُ and آنِسَاتٌ; and the plural of أَنُوسٌ is أُنُسٌ. [See also أَنِيسٌ.]

[Apparently the same as مَكَانٌ مَأْنُوسٌ.]

A name which the Arabs, and the ancients, used to give to Thursday, because on that day they used to go to places of pleasure.

ʿAlee is related to have said that God created Paradise on Thursday and named it so.

And مَحَلٌّ مَأْنُوسٌ: [a place, and] a place of alighting or abode in which there is أُنْس [that is, sociableness].

مأنوس is a kind of possessive noun, since they did not say أَنَسْتُ المَكَانَ or أَنِسْتُهُ.

See أَنِيسٌ.

The lion; also المُسْتَأْنِسُ.

Or one that is sensible of the prey from far off, and examines and looks about for it.

See the word just before.