يُرَوْنَ
), and that the jinn are called جِنّ because they are [ordinarily] concealed (مُجْتَنُّونَ, i. e. مُتَوَارُونَ,) from the sight of men: [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:” some say that it is originally إِنسِيَانٌ, of the measure إِفْعِلَانٌ, from النِّسْيَانُ [“forgetfulness”], and contracted to make it more easy of pronunciation, because of its being so often used; but it is restored to its original in forming the dim., which is أُنَيْسِيَانٌ: this form of the dim., they say, shows the original form of the word which is its source; and they adduce as an indication of its derivation the saying of I'Ab, إِنَّمَا سُمِّيَإِنْسَانًا لِأَنَّهُ عُهِدَ إِلَيْهِ فَنَسِىَ [Hewas only namedانسانbecause he was commanded and he forgot]: [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: but Az holds that إِنْسِيَانٌ is of the measure فِعْلِيَانٌ, from الإِنْسُ, and similar to خِرْصِيَانٌ.
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