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هٰذَا بَاْبُ إِذَنْ

هٰذَا بَاْبُ إِذَنْ 1٥٧٧٥٢ this is the topic of ˀiðan
then; in that case
اِعْلَمْ أَنَّ إِذَنْ 2٤٢٣٢٤ know that ˀiðan
then; in that case
إِذَا كَاْنَتْ جَوَاْبًا وَكَاْنَتْ مُبْتَدَأَةً 3٤٥٨٣٨ when it is a response and it is an initiatum
عَمِلَتْ فِي الْفِعْلِ عَمَلَ أُرَى فِي الِاسْمِ إِذَا كَاْنَتْ مُبْتَدَأَةً 4٨٨١٠٠ it elaborates, in the action, the elaboration of Ɂurã
I am made to see; it looks to me
 in the nominal when it is an initiatum
وَذٰلِكَ قَوْلُكَ إِذَنْ أَجِيْئَكَ 5٩٦٣٧٦ and that is your saying Ɂiðan ɁajīɁᵃ-ka
«then I (should) come to you»
وَإِذَنْ آتِيَكَ 6٢٢٦٣٦ and Ɂiðan Ɂātiyᵃ-ka
«then I (should) come to you»
ومِنْ ذٰلِكَ أَيْضًا قَوْلُكَ إِذَنْ وَاللهِ أَجِيْئَكَ 7٢٦٦٩٤ and of that also is your saying Ɂiðan wa-allāhᵢ ɁajīɁᵃ-ka
«Then, by God, I (should) come to you»
«In that case, by God, I (should) come to you»
وَالْقَسْمُ هٰهُنَا بِمَنْزِلَتِهِ فِي أُرَى إِذَا قُلْتَ أُرَى وَاللهِ زَيْدًا فَاْعِلًا 8٤٦٢٥٦ and the swearing [an oath] here is with its disposition in Ɂurã
I am made to see; it looks to me
 when you say Ɂurã wa-allāhᵢ zaydᵃⁿ fāʕilᵃⁿ
«I am made to see, by God, that Zayd is doing»
«It looks to me, by God, that Zayd is doing»
وَلا تَفْصِلُ بَيْنَ شَيْءٍ مِمَّا يَنْصِبُ الْفِعْلَ وَبَيْنَ الْفِعْلِ سِوَى إِذَنْ 9٦١١٠١ and you do not separate between something of what raises the action and the action except ˀiðan
then; in that case
لأَنَّ إِذْنَ أَشْبَهَتْ أُرَى 10٧٦٣٦٥ since Ɂiðan
[MISSING GLOSS KEY]
 resembles Ɂurã
I am made to see; it looks to me
فَهِيَ فِي الْأَفْعَاْلِ بِمَنْزِلَةِ أُرَى فِي الْأَسْمَاْءِ 11٩٣٩٠٢ for it is in actions with the disposition of Ɂurã
I am made to see; it looks to me
 in nominals
وَهِيَ تُلْغَى وَتُقَدَّمُ وَتُؤَخَّرُ 12٩٠٥٢٢ and it is rendered inert and forepositioned and backpositioned
فَلَمَّا تَصَرَّفَتْ هٰذَا التَّصَرُّفَ اجْتَرَؤُوْا عَلَى أَنْ يَفْصِلُوْا بَيْنَهَا وَبَيْنَ الْفِعْلِ بِالْيَمِيْنِ 13١٢٣١٨ so when it behaves this behavior, they venture to separate between it and the action by the oath
وَلَمْ يَفْصِلُوْا بَيْنَ أَنْ وَأَخَوَاْتِهَا وَبَيْنَ الْفِعْلِ 14٨١١٢١ and they do not separate between Ɂan
that
 and its sisters, and the action,
كَرَاْهِيَةَ أَنْ يُشَبِّهُوْهَا بِمَا يَعْمَلُ فِي الْأَسْمَاْءِ نَحْوَ ضَرَبْتُ وَقَتَلْتُ 15٩٣٥٩٤ for loathing that they assimilate them to what elaborates in the nominals, such as ḍarab-tu
I struck
 and qatal-tu
I killed
لِأَنَّهَا لَا تَصَرَّفُ تَصَرُّفَ الْأَفْعَاْلِ نَحْوَ ضَرَبْتُ وَقَتَلْتُ 16٥٥١٥٦ since they do not behave the behavior of the actions, such as ḍarab-tu
I struck
 and qatal-tu
I killed
وَلَا تَكُوْنُ إلَّا فِي أَوَّلِ الْكَلَاْمِ لَاْزِمَةً لِمَوْضِعِهَا لَا تُفَاْرِقُهُ 17٣٢٠٩٩ and they are not adherent to their situation, not forsaking it, except in the beginning of speech
فَكَرِهُوْا الْفَصْلَ لِذٰلِكَ لِأَنَّهُ حَرْفُ جَاْمِدٌ 18٢٥٤٧٥ for they loath separation for that since it is a rigid term
I.e. أَنْ is a rigid term, lacking the freedom of behavior of the verbs.
وَاعْلَمْ أَنَّ إِذَنْ 19٣٩٢٥٩ and know that ˀiðan
then; in that case
إِذَا كَاْنَتْ بَيْنَ الْفَاْءِ وَالْوَاْوِ وَبَيْنَ الْفِعْلِ 20٨٠١٤٨ when it is between the fāˀ and the wāw, and the action
فَإِنَّك فِيْهَا بِالْخِيَاْرِ 21٨٦٨١٧ then you are with a choice in it
إنْ شِئْتَ أَعْمَلْتَهَا 22٣٨٩٤٤ if you will, you make it elaborate
كَإِعْمَاْلِكَ أُرَى وَحَسِبْتُ إِذَا كَاْنَتْ وَاْحِدَةٌ مِنْهُمَا بَيْنَ اسْمَيْنِ 23٩٤٠٥٣ like your making Ɂurã
I am made to see; it looks to me
 and ḥasib-tu
reckoned-I
 elaborate when one of them[2] is between two nominals[2]
وَذٰلِكَ قَوْلُكَ زَيْدًا حَسِبْتُ أَخَاْكَ 24٨٦٦٥٣ and that is your saying zaydᵃⁿ ḥasib-tu Ɂaxā-ka
«Zayd[acc] I reckoned your brother[acc]»
وَإِنْ شِئْتَ أَلْغَيْتَ إِذَنْ 25٦٣٢١٥ and if you will you render ˀiðan
then; in that case
 inert
كَإِلْغَاْئِكَ حَسِبْتُ إِذَا قُلْتَ زَيْدٌ حَسِبْتُ أَخُوْكَ 26١٩٠٦٧ like your rendering ḥasib-tu
reckoned-I
 inert when you say zaydᵘⁿ ḥasib-tu Ɂaxū-ka
«Zayd[nom], I reckoned, is your brother[nom]»
فَأَمَّا الِاْسْتِعْمَاْلُ فَقَوْلُكَ فَإِذَنْ آتِيَكَ وَإِذَنْ أُكْرِمَكَ 27٧٦٠٣٧ now as for elaborative use, well your saying fa-Ɂiðan Ɂātiyᵃ-ka wa-Ɂiðan Ɂukrimᵃ-ka
«so then I (should) come to you and then I (should) honor you»
«then in that case I (should) come to you and in that case I (should) honor you»
وَبَلَغَنَا أَنَّ هٰذَا الْحَرْفَ فِي بَعْضِ الْمَصَاْحِفِ 28٧٤٨٤٤ and it reached us that this term in some of the maṣḥafs is
وَإِذًا لَّا يَلْبَثُوْنَ خِلَــٰفَكَ إِلَّا قَلِيْلًا 29٦٧٧٨٤
وَسَمِعْنَا بَعْضَ الْعَرَبِ قَرَأَهَا فَقَاْلَ وَإِذَنْ لَا يَلَبَثُوْا 30٤٤٦٨٣ and we heard some of the Arabs read it so they say
وَأَمَّا الإِلْغَاْءُ فَقَوْلُكَ فَإِذَنْ لَا أَجِيْئُكَ 31٠٨٨٣١ and as for rendering inert, well your saying fa-Ɂiðan lā ɁajīɁᵘ-ka
«So then I do/will not come to you»
«So then I am not coming to you»
«Then in that case I do/will not come to you»
وَقَاْلَ تَعَاْلَى فَإِذًا لَا يُؤْتُوْنَ ٱلنَّاْسَ نَقِيْرًا 32٢٣٣١٧ and He (be He Exalted) said
وَاعْلَمْ أَنَّ إِذَنْ 33٧٥١٨٣ and know that ˀiðan
then; in that case
إِذَا كَاْنَتْ بَيْنَ الْفِعْلِ وَبَيْنَ شَيْءٍ الْفِعْلُ مُعْتَمِدٌ عَلَيْهِ 34٣٣٨٥٧ when it is between the action and something upon which the action depends
فَإِنَّهَا مُلْغَاْةٌ لَا تَنْصِبُ الْبَتَّةَ 35٣١٢٤٧ well it is something made inert that does not raise absolutely
كَمَا لَا تَنْصِبُ أُرَى إِذَا كَاْنَتْ بَيْنَ الْفِعْلِ وَالِاسْمِ 36٦٦٥٥٥ like that Ɂurã
I am made to see; it looks to me
 does not raise when it is between the action and the nominal
فِي قَوْلِكَ كَاْنَ أُرَى زَيْدٌ ذَاْهِبًا 37٩٧٢٠٢ in your saying kāna Ɂurã zaydᵘⁿ ðāhibᵃⁿ
«It looked to me that Zayd was going»
«It was the case that it looked to me that Zayd was going»
وَكَمَا لَا تَعْمَلُ فِي قَوْلِك إِنِّي أُرَى ذَاْهِبٌ 38٩٢٧٣١ and like it does not elaborate in your saying Ɂinn-ī Ɂurã ðāhibᵘⁿ
«I indeed, it looks to me, am going»
«I indeed, apparently, am going»
«It looks to me like I indeed am going»
فَـإِذَنْ لَا تَصِلُ فِي ذَا الْمَوْضِعِ إلَى أَنْ تَنْصِبَ 39٨٨٩٠٥ for Ɂiðan
then; in that case
 does not reach, in that situation, to that it raise
كَمَا لَا تَصِلُ أُرَى هُنَا إلَى أَنْ تَنْصِبَ 40٩٢٥٨٩ just as Ɂurã
I am made to see; it looks to me
 does not reach here to that it raise
فَهٰذَا تَفْسِيْرُ الْخَلِيْلِ 41٥٠٤٠٨ well this is the explanation of al-Khalīl
وَذٰلِكَ قَوْلُكَ أَنَا إِذَنْ آتِيْكَ 42٩٢١٨٤ and that is your saying Ɂanā Ɂiðan Ɂātī-ka
«I, in that case, will come to you»
فَهِيَ هٰهُنَا بِمَنْزِلَةِ أُرَى حَيْثُ لَا تَكُوْنُ إلَّا مَلْغَاْةً 43٨٢٧٦٣ for it here is with the disposition of Ɂurã
I am made to see; it looks to me
 wherein it is not except inert
ومِنْ ذٰلِكَ أَيْضًا قَوْلُكَ إِنْ تَأْتِنِي إِذَنْ آتِكَ 44٥٩٥٨٤ and of that also is your saying
In this example إِذَنْ is inert; it does not change the inflection of the original إِنْ تَأْتِنِي آتِكَ.
 Ɂin taɁti-nī Ɂiðan Ɂāti-ka
«If you should come to me, then I should come to you»
لِأَنَّ الْفِعْلَ هٰهُنَا مُعْتَمِدٌ عَلَى مَا قَبْلَ إِذَنْ 45٩١٥٣٨ since the action here depends on what precedes
I.e. the inflection of the verb آتِكَ depends only on the preceding إِنْ تَأْتِنِي, not on إِذَنْ.
 Ɂiðan
then; in that case
وَلَيْسَ هٰذَا كَقَوْلِ ابْنِ عَنَمَةَ الضَّبِي 46٧٢٤٧٨ and this is not like the saying of Ibnᵢ ʕatamatᵃ _ḍ-Ḍaby
47٨٧١١٤
مِنْ قِبَلِ أَنَّ هٰذَا مُنْقَطِعٌ مِنَ الْكَلَاْمِ الْأَوَّلِ 48٧١٧٥٤ by force of that this is cut off from the antecedent speech
وَلَيْسَ مُعْتَمِدًا عَلَى مَا قَبْلَهُ لِأَنَّ مَا قَبْلَهُ مُسْتَغْنٍ 49٩١٣٧٧ and it is not dependent on what precedes it since what precedes it is sufficient
ومِنْ ذٰلِكَ أَيْضًا وَاللهِ إِذَنْ لَا أَفْعَلُ 50٨٨٤١٣ and of that also is wa-allāhᵢ Ɂiðan lā Ɂafʕalᵘ
«By God, in that case I will not do»
مِنْ قِبَلِ أَنَّ أَفْعَلُ مُعْتَمِدٌ عَلَى الْيَمِيْنِ وَإِذَنْ لَغْوٌ 51٣٥٢٣٩ by force of that Ɂafʕalᵘ
I do; I will do
 depends on the oath and Ɂiðan
then; in that case
 is inert diction
وَلَيْسَ الْكَلَاْمُ هَهُنَا بِمَنْزِلَتِهِ إِذَا كَاْنَتْ إِذَنْ فِي أَوَّلِهِ 52٤٠٠٧٩ and the speech here is not with its disposition when Ɂiðan
then; in that case
 is in its beginning
لِأَنَّ الْيَمِيْنَ هٰهُنَا الْغَاْلِبَةُ 53٥٧٧٠٤ since the oath here is predominant
أَلَا تَرَى أَنَّكَ تَقُوْلُ إِذَا كَاْنَتْ إِذَنْ مُبْتَدَأَةً إِذَنْ وَاللهِ لَا أَفْعَلَ 54٨٠٣٣٦ surely you see that you say, when Ɂiðan
then; in that case
 is made initial, Ɂiðan wa-allāhᵢ lā Ɂafʕalᵃ
«In that case, by God, I should not do»
«In that case, by God, I would not do»
لِأَنَّ الْكَلَاْمَ عَلَى إِذَنْ وَوَاللهِ لَا يَعْمَلُ شَيْئًا 55٤٠٧٨٣ since the speech is on Ɂiðan
then; in that case
 and wa-_llāhᵢ
by Allah
 does not elaborate a thing
وَلَوْ قُلْتَ وَاللهِ إِذَنْ أَفْعَلَ 56٣٥٤٣٩ and if you were to say wa-allāhᵢ Ɂiðan Ɂafʕalᵃ
«By God, in that case I should do»
«By God, in that case I would do»
تُرِيْدُ أَنْ تُخْبِرَ أَنَّك فَاْعِلٌ 57٧٢١٥٨ you intending that you apprise that you are doing
I.e. if you intend the verb أَفْعَلَ to express the indicative mood, “I will do” or “I do do”.
,
لَمْ يَجُزْ 58٤٤٩٦٧ it does not pass
كَمَا لَمْ يَجُزْ وَاللهِ أَذْهَبَ إِذَنْ إِذَا أَخْبَرْتَ أَنَّكَ فَاْعِلٌ 59٦٠٥٣٦ like wa-allāhᵢ ˀaðhabᵃ Ɂiðan
«By God, I should go in that case»
«By God, I would go in that case»
 does not pass when you apprise that you are doing
فَقُبْحُ هٰذَا يَدُلُّكَ عَلَى أَنَّ الْكَلَاْمَ مُعْتَمِدٌ عَلَى الْيَمِيْنِ 60٠٧٩٢٧ for the ugliness of this indicates to you that the speech depends on the oath
وَقَاْلَ كُثَيِّرُ عَزَّةَ 61٣٨٤١٧ and Kuθayyirᵘ ʕazzatᵃ said
62٢٤٤٣٦
وَتَقُوْلُ إِنْ تَأْتِنِي آتِكَ وَإِذَنْ أُكْرِمْكَ 63١٤١٩٦ and you say Ɂin taɁti-nī Ɂāti-ka wa-Ɂiðan Ɂukrim-ka
«If you should come to me, I should come to you, and in that case I should honor you»
إِذَا جَعَلْتَ الْكَلَاْمَ عَلَى أَوَّلِهِ 64٧٣٣٥٥ when you make the speech on its antecedent,
وَلَمْ تَقْطَعْهُ وَعَطَفْتَهُ عَلَى الْأَوَّلِ 65٣٥١٥٣ and you do not cut it off and you overlap it on the antecedent
وَإِنْ جَعَلْتَهُ مُسْتَقْبِلًا نَصَبْتَ 66٣١١١٤ and if you make it future, you raise
وَإِنْ شِئْتَ رَفَعْتَهُ عَلَى قَوْلِ مَنْ أَلْغَى 67٤٤٦٥٣ and if you will you foreground it on the saying of whoever renders inert
وَهٰذَا قَوْلُ يُوْنُسَ وَهُوَ حَسَنٌ 68٢٥١٧٧ and this is the saying of Yūnus and it is felicitous
لِأَنَّك إِذَا قَطَعْتَهُ مِنْ الْأَوَّلِ 69٩٧٨٧٢ since when you cut it off from the antecedent
فَهُوَ بِمَنْزِلَةِ قَوْلِكَ فَإِذَنْ أَفْعَلُ إِذَا كُنْتَ مُجِيْبًا رَجُلًا 70٣٩١٤٥ then it is with the disposition of your saying fa-Ɂiðan ˀafʕalᵘ
then in that case I do
 when you are answering a man
وَتَقُوْلُ إِذَنْ عَبْدُ اللهِ يَقُوْلُ ذَاْكَ 71٨٢٤٣١ and you say Ɂiðan ʕabdᵘ allāhᵢ yaqūlᵘ ðāka
«In that case Abdullah says that»
لَا يَكُوْنُ إِلَّا هٰذَا 72٠٠٤٢٤ it is not except this
مِنْ قِبَلِ أَنَّ إِذَنْ الآنَ بِمَنْزِلَةِ إِنَّمَا وَهَلْ 73٩٣٢٢٢ by force of that Ɂiðan
then; in that case
 now is with the disposition of Ɂinna-mā
⌊in fact⌋
 and hal
(question device)
كَأَنَّكَ قُلْتَ إِنَّمَا عَبْدُ اللهِ يَقُوْلُ ذَاْكَ 74٤٠٨٥٢ like that you say ˀinnamā ʕabdᵘ allāhᵢ yaqūlᵘ ðāka
«In fact Abdullah says that»
«Indeed Abdullah says that»
وَلَوْ جَعَلْتَ إِذَنْ هٰهُنَا بِمَنْزِلَةِ كَيْ وَأَنْ لَمْ يَحْسُنْ 75٥٩٤٥٤ and if you were to make Ɂiðan
then; in that case
 here with the disposition of kay
so that
 and Ɂan
that
 it would not be felicitous
مِنْ قِبَلِ أَنَّهُ لَا يَجُوْزُ لَكَ أَنْ تَقُوْلَ *كَيْ زِيْدٌ يَقُوْلَ ذَاْكَ 76٨١٧٤٧ by force of that it does not pass for you to say *kay zaydᵘⁿ yaqūlᵃ ðāka
*in order that Zayd[nom] say[acc] that
وَلَا *أَنْ زَيْدٌ يَقُوْلَ ذَاْكَ 77٦٥٥٤٢ nor *Ɂan zaydᵘⁿ yaqūlᵃ ðāka
*that Zayd[nom] say[acc] that
فَلَمَّا قَبُحَ ذٰلِكَ جُعِلَتْ بِمَنْزِلَةِ هَلْ وَكَأَنَّمَا وَأَشْبَاْهِهِمَا 78٨١٨٠٢ so when that is ugly it is made to be with the disposition of hal
(question device)
 and ka-Ɂanna-mā
like that
 and what is similar to them[2]
وَزَعَمَ عِيْسَى بْنُ عُمَرَ 79٨٠٥٢٥ and Ɂīsã bnᵘ ʕumarᵃ said
أَنَّ نَاْسًا مِنْ الْعَرَبِ يَقُوْلُوْنَ إِذَنْ أَفْعَلُ ذَاْكَ فِي الْجَوَاْبِ 80٧٧٣٧٨ that people of the Arabs say Ɂiðan Ɂafʕalᵘ ðāka
«In that case I will do that»
 in responding
فَأَخْبَرْتُ يُوْنُسَ بِذٰلِكَ فَقَاْلَ لَا تُبْعِدَنَّ ذَا 81٩٦٤٩٢ so I apprised Yunūsᵃ of that so he said “do not make that far-fetched”
وَلَمْ يَكُنْ لِيَرْوِيَ إلّا مَا سَمِعَ 82٢٢٧٥٧ and he did not relate anything except what he heard
جَعَلُوْهَا بِمَنْزِلَةِ هَلْ وَبَلْ 83٦٣٥٥٠ they make it with the disposition of hal
(question device)
 and bal
[MISSING GLOSS KEY]
وَتَقُوْلُ إِذَا حُدِّثْتَ بِالْحَدِيْثِ إِذَنْ أَظُنُّهُ فَاْعِلًا 84٠٢٦٢٧ you say, if you are narrated a narrative, Ɂiðan Ɂaẓunnᵘ-hu fāʕilᵃⁿ
«In that case I think him doing»
«In that case I think he is doing»
وَإِذَنْ إخَاْلُكَ كَاْذِبًا 85٤٠٨٨٥ and Ɂiðan Ɂixālu-ka kāðibᵃⁿ
«In that case I imagine you are lying»
وَذٰلِكَ لِأَنَّكَ تُخْبِرُ أَنَّكَ فِي تِلْكَ السَّاْعَةِ فِي حَاْلِ ظَنٍّ وَخِيَلَةٍ 86٦١١٢٢ and that since you apprise that you, in that instant, are in a circumstance of thinking and imagining
فَخَرَجَتْ مِنْ بَاْبِ أَنْ وَكَيْ 87٥٠٨٤٨ so it exits from the topic of Ɂan
that
 and kay
so that
لِأَنَّ الْفِعْلَ بَعْدَهُمَا غَيْرُ وَاْقِعٍ 88٣٥٥٢٧ since the action after them[2] is non-occurent
وَلَيْسَ فِي حَاْلِ حَدِيْثِكَ فِعْلٌ ثَاْبِتٌ 89٠١٢٦٠ and is not in the circumstance of your narrative a fixed action
وَلَمَّا لَمْ يَجُزْ ذَا فِي أَخَوَاْتِهَا الَّتِي تُشَبَّهُ بِهَا جُعِلَتْ بِمَنْزِلَةِ إِنَّمَا 90٦٦٤١٣ and when that does not pass in its sisters to which it is assimilated, it is made with the disposition of
I.e. treated as having the disposition of.
 Ɂinna-mā
⌊in fact⌋
وَلَوْ قُلْتَ إِذَنْ أَظُنَّكَ تُرِيْدُ أَنْ تُخْبِرَهُ أَنَّ ظَنَّكَ سَيَقَعُ لَنَصَبْتَ 91٠٩١٧٢ and if you were to say Ɂiðan Ɂaẓunnᵃ-ka
«In that case I should think you»
 , you intending that you apprise that your thinking will occur, you would raise
وَكَذٰلِكَ إِذَنْ يَضْرِبَكَ إِذَا أَخْبَرْتَ أَنَّهُ فِي حَاْلِ ضَرْبٍ لَمْ يَنْقَطِعْ 92٩٧١٩٠ and similarly Ɂiðan yaḍribᵃ-ka
«In that case he should strike you»
 when you apprise that he is in a circumstance of striking that did not cut off
وَقَدْ ذَكَرَ لِي بَعْضُهُمْ أَنَّ الْخَلِيْلَ قَاْلَ أَنْ مُضْمَرَةٌ بَعْدَ إِذَنْ 93٩٤٩٥٩ and some of them did mention to me that al-Khalīl said Ɂan
that
 is implicit after Ɂiðan
then; in that case
وَلَوْ كَاْنَتْ مِمَّا يُضْمَرُ بَعْدَهُ أَنْ 94٨٤٩٦٦ and if it were of something after which Ɂan
that
 is implicit,
فَكَاْنَتْ بِمَنْزِلَةِ اللَّاْمِ وَحَتَّى 95٢٥٧٢٣ so it be with the disposition of the lâm and ḥattă
until-that
 ,
لَأَضْمَرْتَهَا إِذَا قُلْتَ عَبْدُ اللهِ إِذَنْ يَأْتِيْكَ 96٩٨١٣٨ then you would make it implicit when you say ʕabdᵘ allāhᵢ Ɂiðan yaɁtī-ka
«Abdullah in that case comes to you»
فَكَاْنَ يَنْبَغِي أَنْ تَنْصِبَ إِذَنْ يَأْتِيَكَ 97٠٧١٢١ for it would be incumbent on you that you raise ˀiðan yaˀtiyᵃ-ka
in that case he should come to you
لِأَنَّ الْمَعْنَى وَاْحِدٌ 98٠٠٧٩٧ since the meaning is one
وَلَمْ يُغَيَّرْ فِيْهِ الْمَعْنَى الَّذِي كَاْنَ فِي قَوْلِهِ إِذَنْ يَأْتِيَكَ عَبْدُ اللهِ 99٤١٠٣٥ and the meaning that is in his saying Ɂiðan yaɁtiyᵃ-ka ʕabdᵘ allāhᵢ
«In that case Abdullah should come to you»
 does not change in it
كَمَا يُغَيَّرُ الْمَعْنَى فِي حَتَّى فِي الرَّفْعِ وَالنَّصْبِ 100٨٩٧٧٦ like the meaning does not change in ḥattă
until-that
 in foregrounding and raising
فَهٰذَا مَا رَوَوْا 101٤٨٦٦٨ well this is what they relate
وَأَمَّا مَا سَمِعْتُ مِنْهُ فَالْأَوَّلُ 102٦٩٢١٠ and as for what I heard of it, well, the antecedent

Commentary

On أُرَى: see article 13 on tri-transitive verbs, and article 31 on verbs of reckoning.

Dicta

  1. إِذَنْ أَجِيْئَكَ
    Ɂiðanthen; in that case
    ɁajīɁᵃ-kaI-come-you
    «then I (should) come to you»
  2. إِذَنْ آتِيَكَ
    Ɂiðanthen; in that case
    Ɂātiyᵃ-kaI_comeᵘ-toyou
    «then I (should) come to you»
  3. إِذَنْ وَاللهِ أَجِيْئَكَ
    Ɂiðanthen; in that case
    wa-allāhᵢby Allah
    ɁajīɁᵃ-kaI-come-you
    «Then, by God, I (should) come to you»
    «In that case, by God, I (should) come to you»
  4. أُرَى وَاللهِ زَيْدًا فَاْعِلًا
    ɁurãI am made to see; it looks to me
    wa-allāhᵢby Allah
    zaydᵃⁿZaydᵃⁿ
    fāʕilᵃⁿdoingᵃⁿ
    «I am made to see, by God, that Zayd is doing»
    «It looks to me, by God, that Zayd is doing»
  5. زَيْدًا حَسِبْتُ أَخَاْكَ
    zaydᵃⁿZaydᵃⁿ
    ḥasib-tureckoned-I
    Ɂaxā-ka⌊thebrotherᵃ-of-you⌋
    «Zayd[acc] I reckoned your brother[acc]»
  6. زَيْدٌ حَسِبْتُ أَخُوْكُ
    zaydᵘⁿZaydᵘⁿ
    ḥasib-tureckoned-I
    Ɂaxū-ka⌊thebrotherᵘ-of-you⌋
    «Zayd[nom], I reckoned, is your brother[nom]»
  7. فَإِذَنْ آتِيَكَ وَإِذَنْ أُكْرِمَكَ
    fa-Ɂiðanso then; then in that case
    Ɂātiyᵃ-kaI_comeᵘ-toyou
    wa-Ɂiðanand then; and in that case
    Ɂukrimᵃ-kahonor-I-you
    «so then I (should) come to you and then I (should) honor you»
    «then in that case I (should) come to you and in that case I (should) honor you»
  8. فَإِذَنْ لَا أَجِيْئُكَ
    fa-Ɂiðanso then; then in that case
    lānot
    ɁajīɁᵘ-kaI-come-you
    «So then I do/will not come to you»
    «So then I am not coming to you»
    «Then in that case I do/will not come to you»
  9. كَاْنَ أُرَى زَيْدٌ ذَاْهِبًا
    kānawas
    ɁurãI am made to see; it looks to me
    zaydᵘⁿZaydᵘⁿ
    ðāhibᵃⁿgoingᵃⁿ
    «It looked to me that Zayd was going»
    «It was the case that it looked to me that Zayd was going»
  10. إِنِّي أُرَى ذَاْهِبٌ
    Ɂinn-īindeed-I
    ɁurãI am made to see; it looks to me
    ðāhibᵘⁿgoingᵘⁿ
    «I indeed, it looks to me, am going»
    «I indeed, apparently, am going»
    «It looks to me like I indeed am going»
  11. أَنَا إِذَنْ آتِيْكَ
    ɁanāI
    Ɂiðanthen; in that case
    Ɂātī-kaI_comeᵘ-toyou
    «I, in that case, will come to you»
  12. إِنْ تَأْتِنِي إِذَنْ آتِكَ
    Ɂinif
    taɁti-nīyou_come°-me
    Ɂiðanthen; in that case
    Ɂāti-kaI_come°-you
    «If you should come to me, then I should come to you»
    In this example إِذَنْ is inert; it does not change the inflection of the original إِنْ تَأْتِنِي آتِكَ
  13. وَاللهِ إِذَنْ لَا أَفْعَلُ
    wa-allāhᵢby Allah
    Ɂiðanthen; in that case
    lānot
    ɁafʕalᵘI-doᵘ
    «By God, in that case I will not do»
  14. إِذَنْ وَاللهِ لَا أَفْعَلَ
    Ɂiðanthen; in that case
    wa-allāhᵢby Allah
    lānot
    ɁafʕalᵃI-should-doᵃ
    «In that case, by God, I should not do»
    «In that case, by God, I would not do»
  15. وَاللهِ إِذَنْ أَفْعَلَ
    wa-allāhᵢby Allah
    Ɂiðanthen; in that case
    ɁafʕalᵃI-should-doᵃ
    «By God, in that case I should do»
    «By God, in that case I would do»
  16. وَاللهِ أَذْهَبَ إِذَنْ
    wa-allāhᵢby Allah
    ˀaðhabᵃI-go
    Ɂiðanthen; in that case
    «By God, I should go in that case»
    «By God, I would go in that case»
  17. إِنْ تَأْتِنِي آتِكَ وَإِذَنْ أُكْرِمْكَ
    Ɂinif
    taɁti-nīyou_come°-me
    Ɂāti-kaI_come°-you
    wa-Ɂiðanand then; and in that case
    Ɂukrim-kahonor-I-you
    «If you should come to me, I should come to you, and in that case I should honor you»
  18. إِذَنْ عَبْدُ اللهِ يَقُوْلُ ذَاْكَ
    Ɂiðanthen; in that case
    ʕabdᵘaslave
    allāhᵢAllah
    yaqūlᵘhe-saysᵘ
    ðākaðatô-you
    «In that case Abdullah says that»
  19. إِنَّمَا عَبْدُ اللهِ يَقُوْلُ ذَاْكَ
    ˀinnamā⌊in fact⌋
    ʕabdᵘaslave
    allāhᵢAllah
    yaqūlᵘhe-saysᵘ
    ðākaðatô-you
    «In fact Abdullah says that»
    «Indeed Abdullah says that»
  20. إِذَنْ أَفْعَلُ ذَاْكَ
    Ɂiðanthen; in that case
    ɁafʕalᵘI-doᵘ
    ðākaðatô-you
    «In that case I will do that»
  21. إِذَنْ أَظُنُّهُ فَاْعِلًا
    Ɂiðanthen; in that case
    Ɂaẓunnᵘ-huI think him
    fāʕilᵃⁿdoingᵃⁿ
    «In that case I think him doing»
    «In that case I think he is doing»
  22. إِذَنْ إخَاْلُكَ كَاْذِبًا
    Ɂiðanthen; in that case
    Ɂixālu-kaI imagine you
    kāðibᵃⁿlying
    «In that case I imagine you are lying»
  23. إِذَنْ أَظُنَّكَ
    Ɂiðanthen; in that case
    Ɂaẓunnᵃ-kaI should think you
    «In that case I should think you»
  24. إِذَنْ يَضْرِبَكَ
    Ɂiðanthen; in that case
    yaḍribᵃ-kahe should strike you
    «In that case he should strike you»
  25. عَبْدُ اللهِ إِذَنْ يَأْتِيْكَ
    ʕabdᵘaslave
    allāhᵢAllah
    Ɂiðanthen; in that case
    yaɁtī-ka[يَأْتِيْكَ]
    «Abdullah in that case comes to you»
  26. إِذَنْ يَأْتِيَكَ عَبْدُ اللهِ
    Ɂiðanthen; in that case
    yaɁtiyᵃ-kahe_comeᵃ-you
    ʕabdᵘaslave
    allāhᵢAllah
    «In that case Abdullah should come to you»

Poetry

  1. اُرْدُدْ حِمَاْرَكَ لَا تُنْزَعْ سَوِيَّتُهُ
    [اُرْدُدْ][اُرْدُدْ]
    [حِمَاْرَكَ][حِمَاْرَكَ]
    lānot
    [تُنْزَعْ][تُنْزَعْ]
    [سَوِيَّتُهُ][سَوِيَّتُهُ]
    إِذَنْ يُرَدَّ وَقَيْدُ الْعَيْرِ مَكْرُوْبُ
    Ɂiðanthen; in that case
    [يُرَدَّ][يُرَدَّ]
    [وَقَيْدُ][وَقَيْدُ]
    [الْعَيْرِ][الْعَيْرِ]
    [مَكْرُوْبُ][مَكْرُوْبُ]
  2. كُثَيِّرُ عَزِّةَ
    لَئِنْ عَاْدَ لِي عَبْدُ الْعَزِيْزِ بِمِثْلِهَا
    [لَئِنْ][لَئِنْ]
    [عَاْدَ][عَاْدَ]
    līfor-me
    ʕabdᵘaslave
    [الْعَزِيْزِ][الْعَزِيْزِ]
    [بِمِثْلِهَا][بِمِثْلِهَا]
    وَأَمْكَنَنِي مِنْهَا إِذَنْ لَا أُقِيْلُهَا
    [وَأَمْكَنَنِي][وَأَمْكَنَنِي]
    [مِنْهَا][مِنْهَا]
    Ɂiðanthen; in that case
    lānot
    [أُقِيْلُهَا][أُقِيْلُهَا]

Quran

  1. سورة ١٧ الإِسْراء آية ٧٦وَإِذًا لَّا يَلْبَثُوْنَ خِلَــٰفَكَ إِلَّا قَلِيْلًا
    [وَإِذًا][وَإِذًا]
    [لَّا][لَّا]
    [يَلْبَثُوْنَ][يَلْبَثُوْنَ]
    [خِلَــٰفَكَ][خِلَــٰفَكَ]
    ˀillāexcept
    [قَلِيْلًا][قَلِيْلًا]
  2. سورة ٤ النِّسَاء آية ٥٣فَإِذًا لَا يُؤْتُوْنَ ٱلنَّاْسَ نَقِيْرًا
    [فَإِذًا][فَإِذًا]
    lānot
    [يُؤْتُوْنَ][يُؤْتُوْنَ]
    [ٱلنَّاْسَ][ٱلنَّاْسَ]
    [نَقِيْرًا][نَقِيْرًا]

Colophon

Pagination

Derenbourg
١-٣٦٥
بلاق
١-٤١٠
هارون
٣-١٢
يعقوب
٣-١١
البكّاء
٤-١٢٤

Status(revision / pct complete)

Last update
2026-05-09
Tashkeel
2 / 100%
Segmentation
2 / 100%
Dicta
2 / 100%
Poetry
2 / 100%
Quran
2 / 100%

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