انح انس انف
أَنِسَ بِهِ, (AZ, Ṣ, M, A, Mṣb, Ḳ,) and إِلَيْهِ, (A,) aor. ـَ; (Mṣb, TA;) and أَنَسَ, (Ṣ, M, A, Mṣb, Ḳ,) aor. ـِ (M, Mṣb, TA) and ـُ; (M;) and أَنُسَ, aor. ـُ; (M, Ṣgh, Ḳ;) inf. n. أَنَسٌ and أَنَسَةٌ, (Ṣ, Ḳ,) both of أَنِسَ, (Ṣ,) or إِنَسٌ, (AZ, AḤát, T, M, Mṣb,) also of أَنِسَ, (AZ, AḤát, Mṣb, TA,) but this is rare, (T, TA,) and أُنْسٌ, (T, Ṣ, M, A, Ḳ,) which is the more common, (T, TA,) and is of أَنَسَ, (Ṣ,) or أُنْسٌ has a different signification from إِنْسٌ the inf. n. of أَنِسَ, [see أُنْسٌ below,] (AZ, AḤát,) or it is a subst. from أَنِسَ بِهِ, (Mṣb,) and أُنْسَةٌ; (M;) [but this also is probably a subst.;] one says أُنْسٌ and أُنْسَةٌ, like as one says بُعْدٌ and بُعْدَة; (Ḥam 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, Ṣ, A, Ḳ:) 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: (Mṣb:) andاستأنس↓ بِهِ, (Ṣ, M, A, Mṣb,) and إِلَيْهِ, (A,) andتأنّس↓ بِهِ, signify the same, (Ṣ, M, Mṣb,) i. e., the same as أَنِسَ (M, A, Mṣb, TA) and أَنَسَ (M, Mṣb) 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: (IAạr, TA:) [andآنسهُ↓, 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 andآنَسَ↓ بِهِ 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:] andاستأنس↓, (Ḳ, TA,) said of a wild animal, (TA,) signifies [he became familiar, or tame, or domesticated; or] his wildness (تَوَحُّشُهُ) departed: (Ḳ, TA:) you say إِذَا جَآءَ اللَّيْلُ ٱسْتَأْنَسَ كُلُّ وَحْشِىٍّ وَٱسْتَوْحَشَ 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, Mṣb in art. وحش.)
اَنَّسهُ inf. n. تَأْنِيسٌ, He rendered him familiar; or tame. (KL.)
See also 4, in three places.
see 1, in two places.
آنسهُ, (M, Ḳ,) inf. n. إِينَاسٌ, (Ṣ,) 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; (Ṣ,* Ḳ;) as alsoأنّسهُ↓, (Ḳ,) inf. n. تَأْنِيسٌ: (Ṣ, Ḳ:) or he, or it, rendered him easy, at ease, or tranquil; as also↓ the latter verb, occurring in the following ex.: سَمَّاهَا بِٱلْمُؤْنِسَاتِ 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.])
He perceived it; syn. of the inf. n. إِدْرَاكٌ. (TA.)
He saw him, or it, (Ṣ, M, A,* Mṣb, Ḳ,) and looked at him, or it; (M, TA;) as alsoأنّسهُ↓, inf. n. تَأْنِيسٌ; (Ḳ;) andاستأنسهُ↓: (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: (Bḍ in xx. 9:) or he saw it, not having before known it, or been acquainted with it. (TA.)
He heard it; namely, a sound or voice. (Ṣ, Ḳ.)
He felt it; was sensible of it; (M, Ḳ, TA;) experienced it in himself; (TA;) namely, [for instance,] fright, or fear. (A, TA.)
He knew it: (Ṣ, M, Mṣb, Ḳ:) he was acquainted with it: (TA:) he had certain knowledge of it; was certain of it. (M, TA.) You say, آنَسْتُ مِنْهُ رُشْدًا (Ṣ, A, TA) I knew him to be characterized by رُشْد, (Ṣ, TA,) i. e., maturity of intel-lect, and rectitude of actions, and good management of affairs. (TA.) [See Ḳur iv. 5.] And it is said in a prov., بَعْدَ ٱطِّلَاعٍ إِينَاسٌ, i. e. After appearance [is knowledge, or certain knowledge]. (Fr, TA.)
تأنّس بِهِ: see 1.
تأنّس البَازي The falcon looked, raising his head (M, A, Ḳ) and his eyes. (A.)
تأنّس لَهُ: see 10.
استأنس, and استأنس بِهِ and إِلَيْهِ: see 1.
استأنس signifies also He (a wild animal) became sensible of the presence or nearness of a human being. (Ṣ, Ḳ.)
He looked; as in the phrase اِذْهَبْ فَٱسْتَأْنِسْ 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; (Ḳ, 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, (Bḍ in xxiv. 27,) he asked permission. (Fr, Zj, Ḳ, TA, and Bḍ ubi suprà.) It is said in the Ḳur [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-Mesʼood 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 Ḳur quoted above. (TA.)
استأنس لَهُ He listened to, or endeavoured or sought to hear, him, or it; as alsoتأنّس↓. (A.) [See the Ḳur xxxiii. 53.]
استأنسهُ: see 4.
أُنْسٌ Sociableness; companionableness; conversableness; inclination to company or converse; friendliness; amicableness; socialness; familiarity: cheerfulness; gayness; gladsomeness: contr. of وَحْشَةٌ: (T, Ṣ, A, Ḳ:) joy; gladness; happiness: (Ḥar p. 652:) or ease, or tranquillity: (M:) or ease, or tranquillity, of heart, and freedom from shrinking, or from aversion: (Mṣb:) an inf. n. of 1, (Ṣ, M,) as are also أَنَسٌ↓ andأَنَسَةٌ↓ (Ṣ, Ḳ) andإِنْسٌ↓, (M,) but this is rare as signifying the contr. of وَحْشَةٌ: (T, TA:) orإِنْسٌ↓ is the inf. n. of أَنِسَ بِهِ; but أُنُسٌ is not: (AZ, AḤát, Mṣb, TA:) this latter is a subst. from that verb [signifying as explained above]: (Mṣb:) or only signifying converse, and companionship, or familiarity, with women; (AZ, AḤát, 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.]
[Also † 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.]
اِبْنُ أُنْس: and فُلَانٌ ٱبْنُ أُنْسِ فُلَانٍ: and كَيْفَ ٱبْنُ أُنْسِكَ: and كَيْفَ تَرَى ٱبْنَ أُنْسِكَ: see إِنْسٌ.
إِنْسٌ: see أُنْسٌ, in two places.
‡ A chosen, select, particular, or special, friend or companion; (Ṣ, Ḳ;) as also اِبْنُ إِنْسٍ (Ṣ, Ḳ,) orاِبْنُ أُنْسٍ↓. (So in a copy of the A.) You say, هٰذَا إِنْسِى; (Ṣ;) and إِنْسُكَ, and ٱبْنُ إِنْسِكَ; (Ḳ;) ‡ This is my chosen, or particular, friend; (Ṣ;) and thy chosen, or particular, friend. (Ḳ.) And فُلَانٌ ٱبْنُ إِنْسِ فُلَانٍ (Ṣ,) orابن أُنْسِ↓ فلان (A,) ‡ Such a one is the chosen, or particular, friend of such a one. (Ṣ, A.) One also says, كَيْفَ ٱبْنُ إِنْسِكَ andأُنْسِكَ↓, (Ṣ, M,) or كَيْفَ تَرَي ٱبْنَ إِنْسِكَ (AZ, Fr, A) andأُنْسِكَ↓, (A,) meaning himself, (AZ, Fr, Ṣ, Ṣ TA,) i. e., † How dost thou regard me in my companionship with thee? (Ṣ:) or the meaning is, ‡ how dost thou find thyself? (A:) or how is thyself? (M, TA.)
Mankind; (Ṣ, M, A, Ḳ;) the opposite of جِنٌّ; (Mṣb;) as alsoأَنَسٌ↓, (Akh, Ṣ, TA,) andإِنْسَانٌ↓; (A, Ḳ;) the last being a gen. n., (Mṣb,) but applied to the male (Ṣ,* Mṣb) and female, (Ṣ, Mṣb, Ḳ,) and sing. and pl.: (Mṣb:) one is [also] termed إِنْسِىٌّ↓ andأَنَسِىٌّ↓; (Ṣ, Ḳ;) the former of which is a rel. n. from إِنْسٌ; (M;) [and the latter, from أَنَسٌ: the fem. of each is with ْ۪:] the vulgar apply to a woman, instead of إِنْسَانٌ↓, [which is the more approved,] إِنْسَانَةٌ↓: (Ṣ, Ḳ:) this latter [accord. to some] should not be used: (Ṣ:) but it is correct, though rare: it is said in the Ḳ 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, Ḳ, TA;) and (of the same, Ḳ in art. نوس, or ofإِنْسَانٌ↓, M) أُنَاسٌ, (M, Ḳ ubi suprà,) with which نَاسٌ is syn., (Ṣ, M, Mṣb, Ḳ,) being a contraction thereof; (Sb, Ṣ, M, Mṣb;) and (ofإِنْسِىٌّ↓, Ṣ, M, orأَنَسِىٌّ↓, Ṣ, or ofإِنْسَانٌ↓, Lḥ, Ṣ, M, Mṣb) أَنَاسِىٌّ, (Lḥ, Ṣ, M, Mṣb, Ḳ,) 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, (Lḥ, M,) in the accus. case أَنَاسِىَ, as the word is read in the Ḳur xxv. 51, by Ks, (TA,) and by Yaḥyà Ibn-El-Hárith, (Ḳ, 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, (Ṣ, M, Ḳ,) 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 Ḳur 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 ٱللّٰهُ 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; (Mṣb;) and its measure is فِعْلَانٌ; (Ṣ, Mṣb;) 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: (Ṣ:) [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 Moḥammad Ibn-ʼArafeh 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 بِٱلآْجِنِّ وَأَنِسَ بِٱلآْخَلْقِ:] some derive the word from النَّوْسُ, signifying “motion:” (TA:) some (namely, the Koofees, Mṣb) say that it is originally إِنسِيَانٌ, (Ṣ, Mṣb, TA,) of the measure إِفْعِلَانٌ, (Ṣ, Mṣb,) from النِّسْيَانُ [“forgetfulness”], (Mṣb,) and contracted to make it more easy of pronunciation, because of its being so often used; (Ṣ;) but it is restored to its original in forming the dim., (Ṣ, Mṣb,) which is أُنَيْسِيَانٌ: (Mṣb, 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]: (Ṣ, 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 Ḳur ii. 195; the latter referring to Adam, and to the words of the Ḳur 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. (Ṣ, Ḳ.)
Also i. q. إِنْسٌ, q. v. (Akh, Ṣ, TA.)
Also A numerous company of men; (Ḳ,* TA;) many men. (TA.)
A tribe (حَىُّ) staying, residing, dwelling, or abiding: (Ṣ, Ḳ:) 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.)
One with whom a person is sociable. (Ḥam p. 136.) You say also, هُمْ أَنَسُ فُلَانٍ They are they with whom such a one is sociable (اَلَّذِينَ يَسْتَأْنِسُ إِلَيْهِمْ). (Lḥ, M.) And هُوَ أَنَسُ فُلَانٍ He is much accustomed to the serving of him. (Ḥar p. 472.)
أَنَسَةٌ i. q. أُنْسٌ, q. v. (Ṣ, Ḳ.)
إِنْسِىٌّ Of, or belonging to, mankind; human; [as alsoأَنَسِىٌّ↓, andإِنْسَانِىُّ↓;] a rel. n. from إِنْسٌ. (M.)
A human being; a man; as alsoأَنَسِىٌّ↓, (Ṣ, Ḳ,) andإِنْسَانٌ↓. (Ṣ, A, Mṣb, Ḳ.) See إِنْسٌ, in two places.
[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.)
The left side (AZ, Ṣ, M, Mṣb, Ḳ) of an animal, (Mṣb,) or of a beast and of a man, (M,) or of anything: (AZ, Ṣ, Ḳ:) or the right side: (Aṣ, Ṣ:) [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 Aṣ 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 Mṣb in art. وحش: but after this, in my copy of the Mṣb, 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: (Ṣ,* IAmb in Mṣb; both in art. وحش:) [accordingly,] Er-Rá'ee describes a beast as declining to the side termed الوحشى because frightened on the left side: (Ṣ and Mṣb 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: (Ṣ in art. وحش:) but Abu-l-ʼAbbás 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: (Aṣ, Ṣ:) 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, (Ṣ, M, Ḳ,) or of a Persian bow, (TA in art. وحش,) That [side] which is towards thee; (Ṣ, Ḳ;) and وحشىّ, the back: (Ṣ and Ḳ 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.)
إِنْسَانٌ / إنْسَانَةٌ
إِنْسَانُ العَيْنِ ‡ The image that is seen [reflected] in the black of the eye; (Ṣ, Ḳ;) 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: (Mṣb:) pl. أَنَاسِىُّ, (Ṣ, Mṣb, Ḳ,) but not أُنَاسٌ. (Ṣ.)
إِنْسَانِىٌّ: see إِنْسِىٌّ, first signification.
أَنُوسٌ A tame, or gentle, dog; contr. of عَقُورٌ: pl. أُنُسٌ. (M, A, Ḳ.)
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]: (Ṣ, Ḳ:) one with whom one is sociable, companionable, conversable, friendly, familiar, or cheerful: (Ḳ:) a person, (A,) or anything, (Ṣ,) by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled. (Ṣ, A.) You say, مَا بِالدَّارِ أنِيسْ (or, as in some copies of the Ḳ, 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. (Ṣ, M, Ḳ.) [See also آنِسَةٌ.]
الأَنِيسُ † The domestic cock; (AA, Ḳ;) also called الشُّقَرُ. (TA.)
الأَنِيسَةُ ‡ The fire; (IAạr, A, Ḳ;) as alsoمَأْنُوسَةُ↓, [imperfectly decl., being a proper name and of the fem. gender,] (M,) andالمَأْنُوسَةُ↓, (M, Ḳ,) 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 ‡ [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 † [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, Ḳ, 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 alsoأَنُوسٌ↓: (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]: (Ṣ:) 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.)
مُؤْنِسٌ † A name which the Arabs, (Ṣ, M,) and the ancients, (M,) used to give to Thursday; (Ṣ, M;) because on that day they used to incline to places of pleasure; and ʼAlee is related to have said that God created Paradise on Thursday, and named it thus. (M, TA.)
المُؤْنِسَاتُ ‡ Weapons: (M, A:) or all weapons: (Ḳ:) or the spear and the مِغْفَر and the تِجْغَاف and the تَسْبِغَة and the تُرْس (Fr, Ḳ) and the sword and the helmet: (IḲṭṭ, 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.*)
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.)
مَأْنُوسَةُ and المَأْنُوسَةُ: see أَنِيسٌ.
مُؤَانِسٌ: see أَنِيسٌ.
المُتَأَنِّسُ † The lion; (TṢ, Ḳ;) as alsoالمُسْتَأْنِسُ↓: (TṢ, TA:) or he that is sensible of the prey from afar, (Ḳ, TA,) and examines and looks about for it. (TA.)
المُسْتَأْنِسُ: see what next precedes.