ان

ى1 أَنَى, (S, M, K,) aor. ـْ (S,) inf. n. إِنٌى (S, M, K) and أَنْىٌ and أَنَآءٌ, (M, K,) or, accord. to [some of the copies of] the M, أَنًى, (TA, [in which this is said to be the right form,]) or أَنًا, (as written in the CK,) said of a thing, Its time came; or it was, or became, or drew, near; syn. أَتَى وَقْتُهُ, and جَآءَ أَنَاهُ; (Bd lvii. 15 [in explanation of a passage cited voce أَنْ];) or حَانَ: (S, M, K:) or أَنَى, aor. ـْ inf. n. أَنْىٌ, signifies it was, or became, or drew, near; and it was, or became, present. (Msb.) You say, أَنَى لَكَ

أَنْ تَفْعَلَ, aor. ـْ and آنَ, aor. ـِ and نَالَ لك, aor. ـِ and أَنَالَ; all meaning حَانَ لَكَ [The time has come, or has drawn near, for thee that thou shouldst do such a thing: or the time of thy doing such a thing has come to thee: or thy doing such a thing has drawn near]: so says Zj; and Fr says the like: but the best of these is أَنَى لَكَ. (T.) And أَنَى الرَّحِيلُ The time of departure came, or drew near; syn. حَانَ وَقْتُهُ. (TA, from a trad.) b2: It came, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; it became mature, or ripe; (T, S, M, IAmb, * Msb, * K;) or, accord. to some, only when said of a plant; (M, K;) [or it signifies also] it became thoroughly cooked. (T, Msb. *) Hence, in the Kur [xxxiii. 53], غَيْرَنَاظِرِينَ إِنَاهُ Not waiting, or watching, for its becoming thoroughly cooked; or for its cooking becoming finished. (T, S, * M.) [See also إِنًى, below.] You say also, أَنَى الحَمِيمُ, (inf. n. أَنْىٌ, TA,) The hot water became heated to the utmost degree. (S, K.) And أَنَى المَآءُ The water became hot to the utmost degree. (M.) A2: أَنَى, aor. ـِ inf. n. أَنْىٌ, It (a thing) was, or became, behind, or after, its time: (Lth, T:) or أَنَى, inf. n. أُنِىٌّ, it, or he, (a man, TA,) was, or became, behind, backward, or late; it, or he, delayed, or held back; (M, K;) as also أَنِىَ, aor. ـْ inf. n. إِنًى; and ↓ أَنَّى, inf. n. تَأْنِيَةٌ. (K.) b2: See also 5, in two places.2 اَنَّىَ see 4, in two places: A2: and see 1. b2: Yousay also, أَنَّيْتُ فِى الشَّىْءِ I fell short, or fell short of what was requisite or what I ought to have done, or flagged, or was remiss, in, or in respect of, the thing. (TA. [The verb is there written without any syll. signs; but the context seems to indicate that it is as above.]) 4 آنى and ↓ أنّى signify the same. (IAar, T, M.) You say, آنَاهُ, (T, S, M, Msb, K,) with medd, (Msb,) aor. ـْ (S,) inf. n. إِينَآءٌ, (S, K,) [in the CK, اَنَيْتُهُ اِنْيًا is erroneously put for آنَيْتُهُ

إِينَآءٌ,] He postponed it, put it off, deferred it, delayed it, retarded it; (T, S, M, Msb, K;) retrained it, withheld it, impeded it; (S, TA;) whatever the thing be. (T.) And الطَّعَامَ فِى النَّارِ ↓ أَنَّيْتُ I kept the food long upon the fire. (TA.) and لَا تُؤْنِ فُرْصَتَكَ Postpone not thou, or defer not, thine opportunity, or the time when thou art able to do a thing. (T.) And it is said in a trad., respecting the prayer of Friday, رَأَيْتُكَ آنَيْتَ وَآذَيْتَ (M, * Mgh, * TA) I see thee to have delayed coming, and to have done what is annoying to others by stepping over the necks [of those already in their places in the mosque]: (As, Mgh, * TA:) a saying of 'Omar. (Mgh.) A2: آنَاهُ also signifies He made him, or it, to be distant, remote, or far off; removed far away, alienated, or estranged, him, or it; like أَنْآهُ [from which it is formed by transposition]. (TA.) [Hence,] يُؤْنِيكَ occurs in a verse of Es-Sulameeyeh; (M, TA;) meaning يُنْئِيكَ; the ء being put before the ن (M.) 5 تأنّى He acted deliberately, or leisurely, not hastily; as also ↓ استأنى; and ↓ أَنِىَ, (M, K,) aor. ـْ (K,) inf. n. أنْىٌ: (TA:) he acted with moderation, gently, deliberately, or leisurely; without haste; and with gravity, staidness, sedateness, or calmness; فِى الأَمْرِ in the affair; as also ↓ استأنى: (Mgh:) or he acted gently; (IAar, T, TA;) as also ↓ أَنِىَ, aor. and inf. n. as above: (TA:) or he acted gently, and waited; فِى الأَمْرِ in the affair: (S:) or he waited, or was patient, or waited with patience, (T, Msb,) and did not hasten, in an affair. (Msb.) التَّأَتِّى and التَّأَنِّى are nearly syn.: you say, تأنّى لَهُ He acted gently with him, [or to him,] and did not hasten in his affair. (Mgh.) You say also, بِهِ ↓ استأنى He waited patiently with him; or waited, and had patience, with him; (S, TA;) he did not hasten him; (Lth, T;) as also ↓ استأناهُ. ('Eyn, Har p. 67.) And بِهِ حَوْلًا ↓ اُسْتُؤْنِىَ [He was waited patiently with for a year]. (S.) and فِى أَمْرِكَ ↓ اِسْتَأْنِ Hasten not in thine affair. (Lth, T.) And فِى الطَّعَامِ ↓ اِسْتَأْنَيْتُ I waited for the food to become perfectly prepared or cooked. (Har p. 67.) And تَأَنَّيْتُ الرَّجُلَ (and عَلَيْهِ, M and K in art. نظر, [see اِنْتَظَرَهُ,]) I waited for the man; as also بِهِ ↓ اِسْتَأْنَيْتُ: whence, بِالْجِرَاحَاتِ ↓ يُسْتَأنَى One should wait for the issues, or consequences, or results, of wounds. (Mgh.) And تَأنَّيْتُكَ حَتَّى لَا أَنَاةَ بِى [I have waited patiently for thee until there is no disposition to wait patiently in me]. (S.) 10 إِسْتَاْنَىَ see 5, passim.

أَنْىٌ: see what next follows.

إِنْىٌ (AO, T, S, M, Msb, K) and ↓ إِنًى, (Akh, T, S, Msb,) the latter in [some of] the copies of the K erroneously written أَنَآءٌ, (TA,) [and in other copies of the same omitted,] and ↓ إِنْوٌ, (Akh, Th, T, S, M, K,) with و substituted for ى, (AAF, M,) and ↓ أَنْىٌ (K) and ↓ أَنًى, (M, I Amb,) An hour, or a short portion, or a time, or an indefinite time, (سَاعَةٌ,) of the night: (Zj, T, S, M, K:) or a time or season (وَقْتٌ) of the night: (M in art. انو:) or i. q. وَهْنٌ [the period about midnight; or the time after an hour, or a short period, of the night; or when the night is departing]: (M, K:) or any سَاعَة [i. e. hour, or short portion, or time,] (M, K) of the night: (M:) [and any period of time; as will be seen below:] or, accord. to some, (M,) ↓ إِنًى signifies the whole day; (M, K;) as also ↓ أَنًى: (K:) the pl. is آنَآءٌ (T, S, M, Msb, K) and أُنىٌّ and إِنِىٌّ. (M, K.) You say, مَضَى إِنْىٌ مِنَ الَّيْلِ and ↓ إِنْوٌ [&c.] A time, or season, [&c.,] (وَقْتٌ, [&c.,]) of the night passed: (M in art. انو:) dual إِنْيَانِ and إِنْوَانِ. (S.) And a poet says, أَتَمَّتْ حَمْلَهَا فِى بَعْضِ شَهْرٍ

وَحَمْلُ الحَامَلَاتِ إنًى طَوِيلُ [She completed her gestation in a portion of a month; but the gestation of the pregnant in general is a long period of time]. (IAar, T.) Another uses the phrase ضَحَّاكُ الأُنِىْ, occurring at the end of a verse, [for ضحّاك الأُنِىِّ,] meaning Found to be laughing whenever one comes to him. (M.) أَنًى: see إِنْىٌ, in two places. b2: The utmost point, reach, or degree, (M, K,) of a thing; (M;) as also ↓ إِنًى: so in the phrase, بَلَغَ أَنَاهُ and إِنَاهُ It (a thing, M) attained its utmost point, reach, or degree: (M, K:) or this means, [or, accord. to the CK, “and” it means,] its state of being thoroughly cooked; its state of maturity; or its full, or final, time or state. (K.) [See 1, where an ex. from the Kur xxxiii. 53 is cited. Both words are said to be inf. ns.]

A2: See also أَنَاةٌ.

إِنًى: see إِنِىٌ, in two places: b2: and see أَنًى.

أَنَآءٌ [Postponement; a putting off; a deferring; a delaying; a retarding: restraint; a withholding; an impeding:] a subst. from آنَاهُ, aor. ـْ inf. n. إِينَآءٌ, meaning “he postponed it,” &c.: (S, Msb, * TA:) the context of the K erroneously requires it to be understood as a subst. from أَنَى, aor. ـْ (TA.) إِنَآءٌ A certain thing of which one makes use, (M,) well known; (S, K;) namely, a vessel, or receptacle, (Mgh, Msb,) for water [&c.]: (Mgh:) pl. آنِيَةٌ, (T, S, M, Mgh, Msb, K,) originally أَأْنِيَةٌ; (M;) and أَوَانٍ; (T, S, M, Mgh, K;) the former a pl. of pauc.; and the latter a pl. of mult., (Mgh,) pl. of آنِيَةٌ. (T, S, M.) أَنَاةٌ Moderation; gentleness; deliberateness; a leisurely manner of proceeding, or of deportment, &c.; patience, as meaning contr. of hastiness: and gravity; staidness; sedateness; calmness: a subst. from تَأَنَّى; (S, Msb;) syn. تُؤَدَةٌ; (T;) and رِفْقٌ; (Ham p. 317;) and حِلْمٌ and وَقَارٌ; (M, Mgh, K;) as also ↓ أنًى. (M, K, TA. [In the CK, كالاَنْىِ is erroneously put for كَالأَنَى.]) b2: Also Hope: [in this sense, accord. to the TA, written with kesr; but this is doubtless a mistake, probably occasioned by a mistranscription:] so in the charge of 'Orweh to his sons; يَا بَنِىَّ إِذَا رَأَيْتُمْ خَلَّةً رَائِعَةً مِنْ رَجُلٍ فَلَا تَقْطَعُوا أَنَاتَكُمْ مِتْهُ وَإِنْ كَانَ عِنْدَ النَّاسِ رَجُلَ سَؤْءٍ [O my sons, when ye see a quality exciting admiration and approval, in a man, cut not ye off your hope of him, though he be in the estimation of the people a bad man]. (M.) A2: A woman in whom is a languor on the occasion of rising, or standing up; (T, S, K;) and a gentle, or grave, deportment: (S:) or in whom is a languor impeding from rising, or standing up: (As:) and وَهْنَانَةٌ signifies the like: (T:) Sb says that it is originally وَنَاةٌ, like as أَحَدٌ is originally وَحَدٌ; from الوَنَى: (S:) the people of El-Koofeh say that it is only وَنَاةٌ: so says Lth: and he says that أَنَاةٌ signifies, as applied to a woman, blessed, prospered, or abounding in good, as it is explained also by ADk, and forbearing, gentle, grave, staid, sedate, or calm, and compliant, or agreeing with another in mind or opinion: and the pl. is أَنَواتٌ: or, as some say, it signifies a grave, staid, sedate, or calm, woman, who does not clamour, nor utter foul language. (T.) أَنِىٌّ, as part. n. of 1, A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness: but accord. to some, only applied to a plant. (M, K.) [Compare آنٍ.]

A2: Behind, or after, the time; backward, or late; delayed, or held back; (K, TA; [but wanting in a MS. copy of the former in my possession, and in the CK;]) as also ↓ آنٍ. (TA.) إٍنِيهْ a word expressive of disapproval, and of deeming a thing remote or improbable: Sb relates that it was said to an Arab of the desert, who had taken up his abode in a town, or place, “Wilt thou go forth when the desert shall have become plentiful in herbage?” and he said, أَأَنَا إِنِيهْ [What, I, indeed?], meaning “Do ye say this to me when I am know to do thus?” as though he disapproved of their questioning him: but there is much diversity of opinion respecting this word: (TA:) [accord. to some,] it is composed of the redundant إِنْ and the meddeh denoting disapproval [followed by the ه of silence]. (Mughnee voce إِنٌ.) [See what is said of the redundant انْ in the present work.]

أَنَّى signifies Whence? syn. مِنْ أَيْنَ; (T, S, M;) being an interrogative respecting the direction, or quarter, from which a thing is: (Msb:) and whence [used to denote a condition]: (TA:) and where? and where [used to denote a condition]; syn. أَيْنَ: (T, K: [in which latter the first signification is not mentioned:]) and as one of the adverbial nouns used to denote a condition, whencesoever; from whatever direction or quarter: (S:) and wherever; wheresoever: (Lth, T:) and when? and when [used to den a condition]; syn. مَتَى: (T, K: [but in the latter of these, in art. ان, in the place of مَتَى we find حَيْثُ, which I regard as a mistake:]) and how? syn. كَيْفَ: (Lth, T, S, M, K:) and however. (Lth, TA.) [I mention all these significations together because one of them is assigned by some authorities and another by others to انّى in one and the same instance.] You say, أَنَّى يَكُونُ هٰذَا Whence, from what direction or quarter, from what way, will, or should, be this? (Msb.) And أَنَّى لَكَ هٰذَا Whence [came, or cometh,] to thee this? (S.) It is said in the Kur [iii. 32], يَا مَرْيَمُ أَنَّى لَكِ هٰذَا O Mary, whence [came] to thee this? (T.) and in the same [xxxiv. 51], وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ, meaning [But] whence [shall the attaining of belief be possible to them from a distant place, i. e., (as explained in the S in art. نوش,) in the world to come, when they have disbelieved in the present world? or but how &c.?]. (T.) And in the same [1xxx. 25], accord. to one reading, أَنَّى صَبَبْنَا المَآءَ صَبَّا, meaning Where have we poured forth the water, pouring? but in this is an allusion to the direction [whence the rain comes]; and it may be rendered whence? &c.; and accord. to this reading, the pause upon طَعَامِهٌ [immediately preceding] is complete. (IAmb, T.) And you say, أَنَّى تَأْتِنِى آتِكَ, (S, K,) meaning Whencesoever, or from whatever direction or quarter, thou shalt come to me, I will come to thee. (S.) In the saying of 'Alkameh, وَمُطْعَمُ الغُنْمِ يُوْمَ الغُنْمِ مُطْعَمُهُ

أَنَّى تَوَجَّهَ وَالمَحْرُومُ مَحْرُومُ the meaning is, [And he who is given spoil to enjoy, (lit., who is fed therewith,) on the day of spoil, is given it to enjoy] wherever he repairs, or however he repairs, [and the prohibited is prohibited.] (Lth, T, TA.) The saying in the Kur [iii. 159], قُلْتُمٌ أَنَّى هٰذَا means Ye say, When is this? or How is this? (T,) or Whence is this? (T, Bd, Jel.) And أَنَّى شئْتُمْ, in the same, [ii. 223,] may mean Whence, or when, or how, ye will. (TA.) You say also, أَنَّى لَكَ أَنْ تَفْتَحَ الحِصْنَ, meaning How [is it, or will it be, possible for thee to open, or conquer, the fortress]? (S.) آنٍ Hot, or heated, to the utmost degree: applied to hot water, (S, M, K,) in the Kur lv. 44: (S, M:) fem. آنِيَةٌ; occurring in the Kur lxxxviii. 5.

M.) A2: See also أَنِىٌّ.

A3: Also A man much characterized by moderation, gentleness, or deliberateness; by a leisurely manner of proceeding, or of deportment, &c.; by patience, as meaning contr. of hastiness; by gravity, staidness, sedateness, or calmness. (S, K. *) أَتَيْتُهُ آنِيَةً بَعْدَ آنِيَةٍ is a phrase mentioned by AAF, meaning I came to him time after time: in which, [says ISd,] I am of opinion that آنية is of the measure فَاعِلَةٌ from الإنَى: but the word commonly known is آوِنَة [pl. of أَوَانٌ; or آيِنَة, which is syn. with آوِنَة: see أَوَانٌ]. (M.)

انس

1 أَنِسَ بِهِ, (Az, S, M, A, Msb, K,) and إِلَيْهِ, (A,) aor. ـَ (Msb, TA;) and أَنَسَ, (S, M, A, Msb, K,) aor. ـِ (M, Msb, TA) and اَنُسَ; (M;) and أَنُسَ, aor. ـُ (M, Sgh, K;) inf. n. أَنَسٌ and أَنَسَةٌ, (S, K,) both of أَنِسَ, (S,) or إِنَسٌ, (Az, AHát, T, M, Msb,) also of أَنِسَ, (Az, AHát, Msb, TA,) but this is rare, (T, TA,) and أُنْسٌ, (T, S, M, A, K,) which is the more common, (T, TA,) and is of أَنَسَ, (S,) or أُنْسٌ has a different signification from إِنْسٌ the inf. n. of أَنِسَ, [see أُنْسٌ below,] (Az, AHát,) or it is a subst. from أَنِسَ بِهِ, (Msb,) and أُنْسَةٌ; (M;) [but this also is probably a subst.;] one says أُنْسٌ and أُنْسَةٌ, like as one says بُعْدٌ and بُعْدَة; (Ham p. 768;) He was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable, or familiar, with him, or by means of him, and to him: and [انس به] he was, or became, cheered, or gladdened, by his company or converse, or by his, or its, presence; or cheerful, gay, or gladsome: the inf. n. signifying the contr. of وَحْشَةٌ: (T, S, A, K:) or he was, or became, at ease, or tranquil, with him: (M:) or his heart was, or became, at ease, or tranquil, with him; without shrinking, or aversion: (Msb:) and بِهِ ↓ استأنس, (S, M, A, Msb,) and إِلَيْهِ, (A,) and بِهِ ↓ تأنّس, signify the same, (S, M, Msb,) i. e., the same as أَنِسَ (M, A, Msb, TA) and أَنَسَ (M, Msb) and أُنُسَ: (M:) أَنِسَ بِفُلَانٍ is likewise explained as signifying he delighted, or rejoiced, in such a one; he was happy, or pleased, with him: (IAar, TA:) [and ↓ آنسهُ, a form of frequent occurrence, inf. n. مُؤَانَسَةٌ, which occurs in this art. in the TA, also signifies he was, or became, sociable, &c., with him; like أَنِسَ بِهِ &c.: it is also said in the TA that أَنِسَ بِهِ and بِهِ ↓ آنَسَ are syn., meaning, app., like استأنس and تأنّس به, and that آنس in this case is therefore of the measure فَاعَلَ; but this admits of some doubt, as it is said immediately after آنسهُ as meaning the contr. of أَوْحَشَهُ:] and ↓ استأنس, (K, TA,) said of a wild animal, (TA,) signifies [he became familiar, or tame, or domesticated; or] his wildness (تَوَحُّشُهُ) departed: (K, TA:) you say إِذَا جَآءَ اللَّيْلُ اسْتَأْنَسَ كُلُّ وَحْشِىٍّ وَاسْتَوْحَشَ كُلُّ إِنْسِىٌ [When the night comes, every wild animal becomes familiar with his kind, and every human being becomes shy of his kind, i. e., of such thereof as he does not know, when meeting them in the dark]. (A, TA, Msb in art. وحش.) 2 اَنَّسَ أنّسهُ, inf. n. تَأْنِيسٌ, He rendered him familiar; or tame. (KL.) A2: See also 4, in three places.3 اَاْنَسَ see 1, in two places.4 آنسهُ, (M, K,) inf. n. إِينَاسٌ, (S,) He behaved in a sociable, friendly, or familiar, manner with him; [see 1, in two places;] he, or it, cheered him, or gladdened him, by his company or converse, or by his, or its, presence; he, or it, solaced, or consoled, him; contr. of أَوْحَشَهُ; (S, * K;) as also ↓ أنّسهُ, (K,) inf. n. تَأْنِيسٌ: (S, K:) or he, or it, rendered him easy, at ease, or tranquil; as also ↓ the latter verb, occurring in the following ex.: سَمَّاهَا بِالْمُؤْنِسَاتِ لِأَنَّهُنَّ يُؤَنِّسْنَهُ بِأَقْرَانِهِ فَيُؤَمِّنَّهُ أَوْيُحَسِّنَّ ظَنِّهُ [He has called them (referring to weapons) المؤنسات because they render him at ease with his adversaries, and secure, or cause him to have a good opinion of his safety, and thus, cheer him, or solace him, by their presence]. (M: [and the like is said in the A.]) A2: He perceived it; syn. of the inf. n. إِدْرَاكٌ. (TA.) b2: He saw him, or it, (S, M, A, * Msb, K,) and looked at him, or it; (M, TA;) as also ↓ أنّسهُ, inf. n. تَأْنِيسٌ; (K;) and ↓ استأنسهُ: (M:) or he saw it so that there was no doubt or uncertainty in it: or he saw it, meaning a thing by the sight or presence of which he was cheered, gladdened, solaced, or consoled; إِينَاسٌ signifying إِبْصَارُ مَا يُؤْنَسُ بِهِ: (Bd in xx. 9:) or he saw it, not having before known it, or been acquainted with it. (TA.) b2: He heard it; namely, a sound or voice. (S, K.) b3: He felt it; was sensible of it; (M, K, TA;) experienced it in himself; (TA;) namely, [for instance,] fright, or fear. (A, TA.) b4: He knew it: (S, M, Msb, K:) he was acquainted with it: (TA:) he had certain knowledge of it; was certain of it. (M, TA.) You say, آنَسْتُ مِنْهُ رُشْدًا (S, A, TA) I knew him to be characterized by رُشْد, (S, TA,) i. e., maturity of intel-lect, and rectitude of actions, and good management of affairs. (TA.) [See Kur iv. 5.] and it is said in a prov., بَعْدَ اطِّلَاعٍ إِينَاسٌ, i. e. After appearance [is knowledge, or certain knowledge]. (Fr, TA.) 5 تأنّس بِهِ: see 1.

A2: تأنّس البَازي The falcon looked, raising his head (M, A, K) and his eyes. (A.) b2: تأنّس لَهُ: see 10.10 استأنس, and استأنس بِهِ and إِلَيْهِ: see 1.

A2: استأنس signifies also He (a wild animal) became sensible of the presence or nearness of a human being. (S, K.) A3: He looked; as in the phrase اِذْهَبْ فَاسْتَأْنِسْ هَلْ تَرَى أَحَدًا [Go thou and look if thou see any one]: (Fr, TA:) he considered, or examined, endeavouring to obtain a clear knowledge of a thing; (K, TA;) and looked aside, or about, to ascertain if he could see any one: (TA:) he sought, or asked for, knowledge, or information; he inquired: (M, TA:) and hence, (Bd in xxiv. 27,) he asked permission. (Fr, Zj, K, TA, and Bd ubi suprà.) It is said in the Kur [xxiv. 27], لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّي تَسْتَأْنِسُوا وَتُسَلِّمُوا [Enter ye not houses other than your own houses] until ye inquire whether its inhabitants desire that ye should enter or not; [and salute:] (M:) or (which is essentially the same, M) until ye ask permission: (Fr, Zj, M, TA:) but Fr says that the sentence presents an inversion, and that the meaning is, until ye salute, and ask if ye shall enter or not: (TA:) I'Ab says that تَستأنسوا is a mistranscription; and he and Ubeí and Ibn-Mes'ood read تَسْتَأْذِنُوا, which signifies the same: (Az, TA:) [it is said that] استأنس also signifies he made a reiterated hemming, like a slight coughing; [as a man does to notify his nearness;] syn. تَنَحْنَحَ: and so some explain it in the text of the Kur quoted above. (TA.) b2: استأنس لَهُ He listened to, or endeavoured or sought to hear, him, or it; as also ↓ تأنّس. (A.) [See the Kur xxxiii. 53.]

A4: استأنسهُ: see 4.

أُنْسٌ Sociableness; companionableness; conversableness; inclination to company or converse; friendliness; amicableness; socialness; familiarity: cheerfulness; gayness; gladsomeness: contr. of وَحْشَةٌ: (T, S, A, K:) joy; gladness; happiness: (Har p. 652:) or ease, or tranquillity: (M:) or ease, or tranquillity, of heart, and freedom from shrinking, or from aversion: (Msb:) an inf. n. of 1, (S, M,) as are also ↓ أَنَسٌ and ↓ أَنَسَةٌ (S, K) and ↓ إِنْسٌ, (M,) but this is rare as signifying the contr. of وَحْشَةٌ: (T, TA:) or ↓ إِنْسٌ is the inf. n. of أَنِسَ بِهِ; but أُنُسٌ is not: (Az, AHát, Msb, TA:) this latter is a subst. from that verb [signifying as explained above]: (Msb:) or only signifying converse, and companionship, or familiarity, with women; (Az, AHát, TA;) or amatory conversation and conduct; or the talk of young men and young women: (Fr, TA:) [but of all the forms above, أُنْسٌ is that which is most commonly used, at least in post-classical works, as signifying the contr. of وَحْشَةٌ.] b2: [Also (assumed tropical:) Delight, as meaning a cause of delight, or thing that gives delight.] A poet says, يَا سَاكِنِى مَكَّةَ لَا زِلْتُمُ

أُنْسًا لَنَا إِنِّىَ لَمْ أَنْسَكُمْ مَا فِيكُمُ عَيْبٌ سِوَى قَوْلِكُمْ عِنْدَ اللِّقَا أَوْحَشَنَا أُنْسُكُمْ [O inhabitants of Mekkeh, may ye not cease to be a delight to us: verily I have not forgotten you: there is in you no fault beside your saying, at meeting, Your sociableness, or companiableness, &c., has made us feel lonely and sad; meaning, in your absence]. (TA in art. وحش.) [See أَوْحَشَ. But this signification, though allowable as tropical, is perhaps post-classical.] b3: اِبْنُ أُنْس: and فُلَانٌ ابْنُ أُنْسِ فُلَانٍ: and كَيْفَ ابْنُ أُنْسِكَ: and كَيْفَ تَرَى ابْنَ أُنْسِكَ: see إِنْسٌ.

إِنْسٌ: see أُنْسٌ, in two places.

A2: (tropical:) A chosen, select, particular, or special, friend or companion; (S, K;) as also اِبْنُ إِنْسٍ (S, K,) or ↓ اِبْنُ أُنْسٍ. (So in a copy of the A.) You say, هٰذَا إِنْسِى; (S;) and إِنْسُكَ, and ابْنُ إِنْسِكَ; (K;) (tropical:) This is my chosen, or particular, friend; (S;) and thy chosen, or particular, friend. (K.) And فُلَانٌ ابْنُ إِنْسِ فُلَانٍ (S,) or فلان ↓ ابن أُنْسِ (A,) (tropical:) Such a one is the chosen, or particular, friend of such a one. (S, A.) One also says, كَيْفَ ابْنُ إِنْسِكَ and ↓ أُنْسِكَ, (S, M,) or كَيْفَ تَرَي ابْنَ

إِنْسِكَ (Az, Fr, A) and ↓ أُنْسِكَ, (A,) meaning himself, (Az, Fr, S, S TA,) i. e., (assumed tropical:) How dost thou regard me in my companionship with thee? (S:) or the meaning is, (tropical:) how dost thou find thyself? (A:) or how is thyself? (M, TA.) A3: Mankind; (S, M, A, K;) the opposite of جِنٌّ; (Msb;) as also ↓ أَنَسٌ, (Akh, S, TA,) and ↓ إِنْسَانٌ; (A, K;) the last being a gen. n., (Msb,) but applied to the male (S, * Msb) and female, (S, Msb, K,) and sing. and pl.: (Msb:) one is [also] termed ↓ إِنْسِىٌّ and ↓ أَنَسِىٌّ; (S, K;) the former of which is a rel. n. from إِنْسٌ; (M;) [and the latter, from أَنَسٌ: the fem. of each is with ة:] the vulgar apply to a woman, instead of ↓ إِنْسَانٌ, [which is the more approved,] ↓ إِنْسَانَةٌ: (S, K:) this latter [accord. to some] should not be used: (S:) but it is correct, though rare: it is said in the K to occur in poetry, but supposed to be post-classical: it occurs, however, in classical poetry, and has been transmitted by several authors: (MF:) the pl. (of إِنْسٌ, M, TA) is آنَاسٌ; (M, K, TA;) and (of the same, K in art. نوس, or of ↓ إِنْسَانٌ, M) أُنَاسٌ, (M, K ubi suprà,) with which نَاسٌ is syn., (S, M, Msb, K,) being a contraction thereof; (Sb, S, M, Msb;) and (of ↓ إِنْسِىٌّ, S, M, or ↓ أَنَسِىٌّ, S, or of ↓ إِنْسَانٌ, Lh, S, M, Msb) أَنَاسِىٌّ, (Lh, S, M, Msb, K,) like as كَرَاسِىُّ is pl. of كُرْسِىٌّ, or like as سَرَاحينُ is pl. of سِرحَانٌ, but ى being substituted for ن, (M, TA,) after the same manner as they say أَرَانٍ for أَرَانِبُ; (Fr, TA;) and أَنَاسٍ, (Lh, M,) in the accus. case أَنَاسِىَ, as the word is read in the Kur xxv. 51, by Ks, (TA,) and by Yahyà Ibn-El-Hárith, (K, TA,) dropping the ى between the second and last radical letters, [for, with some others, it seems, they held the word to be derived from the root نسى,] (TA,) and أَنَاسِيَةٌ, (S, M, K,) in which the ة is a substitute for one of the two yás in أَنَاسِىُّ, a pl. of إِنْسَانٌ; or, accord. to Mbr, أَنَاسِيَةٌ is pl. of إِنْسِىٌّ, [in the TA, of إِنْسِيَّةٌ, which I regard as a mistranscription,] and is like زَنَادَقَةٌ for زَنَادِيقُ, and فَرَازِتَةٌ for فَرَازِينُ; (M, TA;) and you say also إِنْسَيُّونَ. (TA.) نَاسٌ is masc., as in the Kur ii. 19, &c.; and sometimes fem., as meaning A tribe, or a body of men, قَبِيلَةٌ, or طَائِفَةٌ; as in the phrase, mentioned by Th, جَآءَتَْكَ النَّاسُ, meaning, The tribe, or portion of people (قِطْعَة), came to thee. (M, TA.) ↓ بَنُوالإِنْسَانِ means The sons of Adam. (M.) And النَّاسُ النَّاسُ, an expression mentioned by Sb, means, Men in every place and in every state are men: a poet says, بِلَادٌ بَهَا كُنَّا وَكُنَّا نُحِبُّهَا

إِذِ النَّاسُ نَاسٌ وَالبِلَادُ بِلَادُ meaning [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. (M.) The following trad., لَوْ أَطَاعَ اللّٰهُ النَّاسَ فِى النَّاسِ لَمْ يَكُنْ نَاسٌ If God complied with the prayer of men with respect to men there would be no men, is said to mean, that men love to have male children born to them, and not females, and if there were no females, or if the females were not, men would cease to be. (TA.) It is related that a party of the jinn, or genii, came to a company of men, and asked permission to go in to them, whereupon the latter said to them, Who are ye? and they answered, نَاسٌ مِنَ الجنِّ [A people of the jinn], making their answer to accord. with common usage; for it is customary for men, when it is said to them, Who are ye? to answer, نَاسٌ مِنْ بَنِى فُلَانٍ [Men of the sons of such a one]. (IJ, M, L: but in the L, for ناس, in both instances, we find أُنَاسٌ.) [See also نَاسٌ in art. نوس.] Respecting the derivation of ↓ إِنْسَانٌ, authors differ, though they agree that the final ن is augmentative: the Basrees say that it is from الإِنْسُ; (Msb;) and its measure is فِعْلَانٌ; (S, Msb;) but an addition, of ى, is made in its dim., [which is أُنَيْسِيَانٌ,] like as an addition is made in رُوَيْجِلٌ, the dim. of رَجُلٌ: (S:) [but it should be observed that رُوَيْجِلٌ is more probably the dim. of رَاجِلٌ:] some say that it is from إِينَاسٌ, signifying “perception,” or “sight,” and “knowledge,” and “sensation;” because man uses these faculties: (TA:) and Mohammad Ibn-'Arafeh El-Wásitee says that men are called إِنسِيُّونِ because they are seen (يُؤْنَسُونَ, i. e. يُرَوْنَ), and that the jinn are called جِنّ because they are [ordinarily] concealed (مُجْتَنُّونَ, i. e. مُتَوَارُونَ,) from the sight of men: (TA:) [it is said in the B, as cited in the TA, that the form أَنِسَان is also used for إِنْسَانٌ; as though it were a dual, meaning “a double associate,” i. e., an associate with the jinn and with his own kind; for it is added, أَنِسَ بِالآْجِنِّ وَأَنِسَ بِالآْخَلْقِ:] some derive the word from النَّوْسُ, signifying “motion:” (TA:) some (namely, the Koofees, Msb) say that it is originally إِنسِيَانٌ, (S, Msb, TA,) of the measure إِفْعِلَانٌ, (S, Msb,) from النِّسْيَانُ [“forgetfulness”], (Msb,) and contracted to make it more easy of pronunciation, because of its being so often used; (S;) but it is restored to its original in forming the dim., (S, Msb,) which is أُنَيْسِيَانٌ: (Msb, TA:) this form of the dim., they say, shows the original form of the word which is its source; (TA;) and they adduce as an indication of its derivation the saying of I'Ab, إِنَّمَا سُمِّيَ

إِنْسَانًا لِأَنَّهُ عُهِدَ إِلَيْهِ فَنَسِىَ [He (meaning the first man) was only named انسان because he was commanded and he forgot]: (S, TA:) [in like manner,] it is said that النَّاسُ is originally النَّاسِى; the former of these, accord. to one reading, and the latter accord. to another, occurs in the Kur ii. 195; the latter referring to Adam, and to the words of the Kur in xx. 114: (TA:) but Az holds that إِنْسِيَانٌ is of the measure فِعْلِيَانٌ, from الإِنْسُ, and similar to خِرْصِيَانٌ. (L, TA. *) أَنَسٌ i. q. أُنْسٌ, q. v. (S, K.) A2: Also i. q. إِنْسٌ, q. v. (Akh, S, TA.) b2: Also A numerous company of men; (K, * TA;) many men. (TA.) b3: A tribe (حَىُّ) staying, residing, dwelling, or abiding: (S, K:) the people of a place of alighting or abode: (M, TA: [but in the latter, in one place, said to be إِنْسٌ, with kesr; though a verse cited in both, as an ex., shows it to be أَنَسٌ:]) the inhabitants of a house: (AA, TA:) pl. (of the word in the first sense, of these three, TA, and in the second, M, TA) آنَاسٌ. (M, TA.) b4: One with whom a person is sociable. (Ham p. 136.) You say also, هُمْ أَنَسُ فُلَانٍ They are they with whom such a one is sociable (اَلَّذِينَ يَسْتَأْنِسُ إِلَيْهِمْ). (Lh, M.) And هُوَ أَنَسُ فُلَانٍ He is much accustomed to the serving of him. (Har p. 472.) أَنَسَةٌ i. q. أُنْسٌ, q. v. (S, K.) إِنْسِىُّ Of, or belonging to, mankind; human; [as also ↓ أَنَسِىٌّ, and ↓ إِنْسَانِىُّ;] a rel. n. from

إِنْسٌ. (M.) b2: A human being; a man; as also ↓ أَنَسِىٌّ, (S, K,) and ↓ إِنْسَانٌ. (S, A, Msb, K.) See إِنْسٌ, in two places. b3: [Domestic, as opposed to wild. Ex.] حُمُرٌ إِنْسِيَّةٌ Domestic asses; asses that are accustomed to the houses: commonly known as written with kesr to the أُنْسِيَّةٌ: but in the book of Aboo-Moosà is an indication of its being with damm to the ء [أَنَسِيَّةٌ]: and as some relate a trad. in which it occurs, أَنَسِيَّةٌ, which is said to be of no account. (TA.) b4: The left side (Az, S, M, Msb, K) of an animal, (Msb,) or of a beast and of a man, (M,) or of anything: (Az, S, K:) or the right side: (As, S:) [but the latter seems to be a mistake:] Az says that Lth has well explained this term and its contrary وَحْشِىٌّ, saying that the latter is the right side of every beast; and the former, the left side; agreeably with those of the first authority in sound learning; and [that] it is related of El-Mufaddal and As and AO, that all of them asserted the latter to be, of every animal except man, [the “far” side, or “off” side,] the side on which it is not milked nor mounted; and the former, [the near side,] the side on which the rider mounts and the milker milks: (TA in art. وحش:) [and the like is said, as a citation from Az, in the Msb in art. وحش: but after this, in my copy of the Msb, there seems to be an omission; for it is immediately added, “But Az says, This is not correct in my opinion:”] it is said that everything that is frightened declines to its right side; for the beast is approached to be mounted and milked on the left side, and, fearing thereat, runs away from the place of fear, which is the left side, to the place of safety, which is the right side: (S, * IAmb in Msb; both in art. وحش:) [accordingly,] Er-Rá'ee describes a beast as declining to the side termed الوحشى because frightened on the left side: (S and Msb in art. وحش:) and 'Antarah alludes to one's shrinking with the side so termed from the whip, [which he likens to a cat,] because the whip of the rider is in his right hand: (S in art. وحش:) but Abu-l-'Abbás says that people differ respecting these two terms when relating to a man: that, accord. to some, they mean the same in this case as in the cases of horses and other beasts of carriage, and of camels: but some say, that in the case of a man, the latter term means the part next the shoulder-blade; and the former, the part next the arm-pit. (TA in art. وحش.) Of every double member of a man, as the upper half of each arm, and the two fore arms, and the two feet, it means That [side] which is towards the man; and وحشىّ, that which turns away from him: (As, S:) or, of the foot, the former means that [side] which is towards the other foot; [i. e., the inner side;] and the latter, the contrary of the former. (TA in art. وحش.) Of a bow, (S, M, K,) or of a Persian bow, (TA in art. وحش,) That [side] which is towards thee; (S, K;) and وحشىّ, the back: (S and K in art. وحش:) or the former, that [side] which is next to the archer; and the latter, that which is next to the animal shot at: (M, TA:) or of a bow, whether Persian or not is not said, [the former means the side against which the arrow lies; and] the latter, the side against which the arrow does not lie. (TA in art. وحش.) أَنَسِىٌّ: see إِنْسٌ and إِنْسِىٌّ, each in two places.

إِنْسَانٌ and إنْسَانَةٌ: see إِنْسٌ, passim; and إِنْسِىٌّ. b2: إِنْسَانُ العَيْنِ (tropical:) The image that is seen [reflected] in the black of the eye; (S, K;) what is seen in the eye, like as is seen in a mirror, when a thing faces it: (Zj in his “Khalk el-Insán:”) or the pupil, or apple, (نَاظِر,) of the eye: (M:) or the black (حَدَقَة) of the eye: (Msb:) pl. أَنَاسِىُّ, (S, Msb, K,) but not أُنَاسٌ. (S.) إِنْسَانِىٌّ: see إِنْسِىٌّ, first signification.

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

أَنُوسٌ A tame, or gentle, dog; contr. of عَقُورٌ: pl. أُنُسٌ. (M, A, K.) b2: See also آنِسَةٌ.

أَنِيسٌ i. q. ↓ مُؤَانِسٌ [generally used as an epithet in which the quality of a subst. is predominant, meaning, A sociable, companionable, conversable, friendly, or familiar, person; a cheerful companion]: (S, K:) one with whom one is sociable, companionable, conversable, friendly, familiar, or cheerful: (K:) a person, (A,) or anything, (S,) by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled. (S, A.) You say, مَا بِالدَّارِ أنِيسْ (or, as in some copies of the K, مِنْ أَنِيسٍ,) There is not in the house any one by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled: (A:) or there is not in the house any one. (S, M, K.) [See also آنِسَةٌ.] b2: الأَنِيسُ (assumed tropical:) The domestic cock; (AA, K;) also called الشُّقَرُ. (TA.) b3: الأَنِيسَةُ (tropical:) The fire; (IAar, A, K;) as also ↓ مَأْنُوسَةُ, [imperfectly decl., being a proper name and of the fem. gender,] (M,) and ↓ المَأْنُوسَةُ, (M, K,) of which [says ISd] I know no verb: (M:) because, when a man sees it in the night, he becomes cheerful and tranquil thereat, even if it be in a desert land. (TA.) You say, بَاتَتِ الأَنِيسَةُ

أَنِيسَتَهُ (tropical:) [The fire was during night his cheerful companion, or his cheerer by its presence]. (A, TA.) آنَسُ [More, and most, sociable, &c.]. Hence, آنَسُ مِنَ الحُمَّى (assumed tropical:) [A closer companion than fever]: a saying of the Arabs, meaning, that fever scarcely ever quits the patient; as though it were sociable with him. (M, TA.) جَارِيَةٌ آنِسَةٌ A girl of cheerful mind, (Lth, A, K, TA,) whose nearness, and conversation, or discourse, thou lovest, (Lth, TA,) or whose conversation, or discourse, and nearness, are loved: (A:) or a girl of pleasant conversation or discourse; as also ↓ أَنُوسٌ: (M:) and آنِسَةُ الحَدِيثِ who becomes sociable, companionable, conversable, friendly, familiar, or cheerful, by means of thy conversation or discourse: it does not mean who cheers thee [by conversation or discourse]: (S:) pl. أَوَانِسُ (Lth, A, TA) and آنِسَاتٌ: (Lth, TA:) and the pl. of أَنُوسٌ is أُنُسٌ. (M, TA.) [See also أَنِيسٌ.]

مَأْنَسٌ [app. i. q. مَكَانٌ مَأْنُوسٌ, q. v.] (A.) مُؤْنِس (assumed tropical:) A name which the Arabs, (S, M,) and the ancients, (M,) used to give to Thursday; (S, M;) because on that day they used to incline to places of pleasure; and 'Alee is related to have said that God created Paradise on Thursday, and named it thus. (M, TA.) b2: المُؤْنِسَاتُ (tropical:) Weapons: (M, A:) or all weapons: (K:) or the spear and the مِغْفَر and the تِجْغَاف and the تَسْبِغَة and the تُرْس (Fr, K) and the sword and the helmet: (IKtt, TA:) so called because they render their possessor at ease with his adversaries, and secure, or cause him to have a good opinion [of his safety, and thus, cheer him, or solace him, by their presence: see 4]. (M, A. *) b3: See also بَابُونَجٌ.

مَكَانٌ مَأْنُوسٌ, (M,) and مَحَلٌّ مَأْنُوسٌ, (A,) [A place, and] a place of alighting or abode, in which is أُنْس [i. e. sociableness, &c.]: (A:) مأنوس is a kind of possessive noun, because they did not say أَنَسْتُ المَكَانَ, nor أَنِسْتُهُ. (M, L.) b2: مَأْنُوسَةُ and المَأْنُوسَةُ: see أَنِيسٌ.

مُؤَانِسٌ: see أَنِيسٌ.

المُتَأَنِّسُ (assumed tropical:) The lion; (TS, K;) as also ↓ المُسْتَأْنِسُ: (TS, TA:) or he that is sensible of the prey from afar, (K, TA,) and examines and looks about for it. (TA.) المُسْتَأْنِسُ: see what next precedes.