1I came to you when Zeyd stood—جِئْتُكَ إِذْ قَامَ زَيدٌ
when Zeyd was standing—إِذْ زَيْدٌ قَائِمٌ
when Zeyd was standing—إِذْ زَيْدٌ يقُومُ
And remember when you were few—وَٱذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ
And when your Lord said to the angels—وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ
And when Abraham was rearing the foundations—وَ إِذْ يَرْفَعُ إِبْرٰهِيمُ القَوَاعِدَ
If you will not aid him, God aided him, when those who disbelieved expelled him—إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ٱللّٰهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى الغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحزَنْ إِنَّ ٱللّٰهَ مَعَنَا
when that was so—إِذْ ذَاكَ
A word denoting past time. It is a noun, indeclinable, with its last letter sākin, and it is properly prefixed to a proposition.
The proposition to which it is prefixed is either nominal, as here.
Or verbal, the verb being past both in form and in meaning.
Or verbal, the verb being past in meaning but not in form.
All three of these kinds come together in this passage: he being the second of two, when the two of them were in the cave, when he was saying to his companion, Do not grieve, for God is with us.
Sometimes one half of the proposition is left out. This is also written إِذَّاكَ, and means إِذْ ذَاكَ كَذٰلِكَ, when that was so, or إِذْ ذَاكَ كَائِنٌ, when that was — that is, then, at that time.
then, at that time—يَوْمَئِذٍ
And sometimes the whole of the proposition is left out, as being known, and tanwīn is put in its place; the ذ takes kasra because two sākin letters come together, namely the ذ and the tanwīn.
The kasra of the ذ is not, as Akh holds, the kasra of declension, even though اذ here stands in the place of a noun governed in the genitive by another prefixed to it, for it still requires a proposition to be understood after it; by general consent it is held to be indeclinable, like كَمْ and مَنْ, as being made up of two letters.
J says that when إِذْ is not prefixed to a proposition it takes tanwīn. Hence Aboo-Dhu-eyb says: I forbade your suing Umm-'Amr in health, you being then sound.
shāhid 1نَهَيْتُكَ عَنْ طِلَابِكَ أُمَّ عَمْرٍوبِعَافِيَةٍ وَأَنْتَ إِذٍ صَحِيحُ
In two copies of the S, in place of بِعَافِيَةٍ I find بِعَاقِبَةٍ; and in the L it is written without any point.
J says the poet means حِينَئِذٍ, as one says يَوْمَئذٍ and لَيْلَتَئِذٍ. Fr says that some of the Arabs say كَانَ كَذَا و كَذَا وَهُوَ إِذٍ صَبِىٌّ, meaning هُوَ إِذْ ذَاكَ صَبِىٌّ: such and such things happened, he being then a boy.
إِذِى also occurs for اذ, apparently إِذٍ, though whether this or إِذْ is meant is not clear in the manuscript from which I take it.
at that time; then—حِينَئِذٍ
When إِذٍ is joined to nouns signifying times, the Arabs write it together with them in certain instances, as follows.
on that day—يَوْمَئِذٍ
on that night—لَيْلَتَئِذٍ
on that morning—غَدَاتَئِذٍ
on that evening—عَشِيَّتَئِذٍ
in that hour; at that time; then—سَاعَتَئِذٍ
in that year—عَامَئِذٍ
at that time; then—وَقْتَئِذٍ
But they did not say الآنَئِذٍ, because الآنَ denotes the nearest present time — except in the dialect of Hudheyl, in which this has been found to occur.
When it is followed by a verb, or by a noun without the article ال, or by any letter carrying a vowel, the ذ of إِذْ is sākin; but when it is followed by a noun with ال, or by any ٱ, the ذ takes kasra, as in the saying: when the people, or company of men, were alighting at Kādhimeh.
shāhid 2إِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ
Lane cites “Kur viii. 26” — Flügel numbering, not yet mapped
Qur’ān 2:30 approximate — somewhere between 2:29 and 2:55 Lane cites “Kur ii. 28”
Lane cites “Kur ii. 121” — Flügel numbering, not yet mapped
Qur’ān 2:30 the verse Lane’s citation points to, and it uses this word
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَBehold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.1And We appointed a time with Moses—وَإِذْ وَاعَدْنَا مُوسَى
In general, when it is a noun denoting past time, it is an adverbial noun denoting past time, as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ and in فَقَدْ نَصَرَهُ ٱللّٰهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا, both explained above, and in the other instances already mentioned.
In the first of those two instances, AO says that it is redundant; but Aboo-Is-ḥāq says that this is a bold assertion of his. IHsh says that the assertion is of no account, and so is that of the one who says that it here denotes certainty, like قَدْ.
J holds AO's opinion on this point, for he says that إِذْ is sometimes redundant, like إِذَا, as in this passage, which means وَوَاعَدْنَا مُوسَى. But instances of this kind most probably have a word left out.
And remember when you were few—وَٱذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً
As a noun denoting past time, it is said to be also an objective complement of a verb.
And generally, at the openings of narratives in the Qur'ān, it may be an objective complement of أُذْكُرْ understood, as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ, cited above, and the like.
And mention in the Scripture Mary, the time when she withdrew aside—وَ ٱذْكُرْ فِى ٱلْكِتَابِ مَرْيَمَ إِذِ ٱنْتَبَذَتْ
It is also said to be a substitute for the objective complement of a verb, اذ being a substitute of implication for مريم.
After the time when You have directed us aright—بَعْدَ إِذْ هَدَيْتَنَا
It also has prefixed to it a noun of time, sometimes one that has no need of it, as in يَوْمَئِذٍ, and sometimes one that does need it, as here.
And remember the grace of God towards you when you were few—وَ ٱذْكُرُوا نِعْمَةَ ٱللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ قَلِيلاً
And it is generally asserted that it never occurs otherwise than as an adverbial noun, or as having a noun prefixed to it: that in the like of وَٱذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً it is an adverbial noun relating to an objective complement left out.
And mention the case of Mary—وَ ٱذْكُرْ قِصَّةَ مَرْيَمَ
And that in the like of إِذِ ٱنْتَبَذَتْ it is an adverbial noun relating to a prefixed noun left out from what then becomes the objective complement of the verb.
And remember the grace of God towards you when you were enemies—وَ ٱذْكُروا نِعْمَةَ ٱللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَآءً
This assertion is strengthened by the express mention of the proper objective complement here.
Lane cites “Kur vii. 84” — Flügel numbering, not yet mapped
Lane cites “Kur xix. 16” — Flügel numbering, not yet mapped
Lane cites “Kur iii. 6” — Flügel numbering, not yet mapped
Lane cites “Kur iii. 98” — Flügel numbering, not yet mapped
1.2And could you see the time when they shall be terrified—وَلَوْ تَرَى إِذْ فَزِعُوا
According to some, it is used as a noun to indicate future time, while إِذَا is said to denote past time; that is, each of the two occurs in the place of the other.
On that day she shall tell her tidings—يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
They shall know hereafter, when the collars shall be on their necks—فَسَوْفَ يَعْلَمُونَ إِذِ الأَغلَالُ فِى أَعْنَاقِهِمْ
Here it indicates future time, the day of resurrection being meant. Fr says this is allowable only because the proposition is like one stating a positive fact, since there is no doubt of the coming of that day.
This is generally regarded as like the expression of a future event that must necessarily happen, as though it had already happened.
But it may be urged in favour of those who hold a different opinion that يعلمون is future in form and in meaning because سوف is joined with it, and that it governs اذ, which is therefore in the place of إِذَا.
Lane cites “Kur xcix. 4” — Flügel numbering, not yet mapped
1.3It will not profit you this day, since, or because, you have acted wrongfully—لَنْ يَنْفَعَكُمُ ٱلْيَوْمَ إِذْ ظَلَمْتُمْ
It also indicates a cause. Here the meaning is: because of your having acted wrongfully in this lower world.
But it is disputed whether it is in this instance a particle standing in the place of the causative ل, or an adverbial noun.
Aboo-'Alee seems to hold that اذ ظلمتم, meaning when you have acted wrongfully, is a substitute for اليوم, or a kind of repetition of it, an event happening in this world being spoken of as though it happened in the world to come, because the latter follows immediately on the former.
Praise be to God because, or that, you have come—الحَمْدُ لِلّٰهِ إِذْ جِئْتَ
This is given under جيأ.
Lane cites “Kur xliii. 38” — Flügel numbering, not yet mapped
1.4While I was in this state, then Zeyd came—بَيْنَمَا أَنَا كَذَا إِذْ جَآءَ زَيْدٌ
It is also used to denote a person's experiencing the occurrence of something while he is in a particular state, or a thing's happening suddenly, unexpectedly, like إِذَا.
In this case it is only followed by a verb expressing an event as a positive fact, and it occurs after بَيْنَا and بَيْنَمَا, as in the examples given under بَيْنَ.
And as in the saying of a poet: Ask God to appoint good for you, and be content with it; for while there has been difficulty, easy circumstances have come about.
shāhidاِسْتَقْدِرِ ٱللّٰهَ خَيْراً وَٱرْضَيَنَّ بِهِفَبَيْنَمَاٱلْعُسْرُ إِذ دَارَتْ مَيَاسِيرُ
But it is disputed whether in this case it is an adverbial noun of place, as Zj and AHei hold; or of time, as Mbr holds; or a particle denoting the sudden, unexpected occurrence of a thing, as IB and Ibn-Mālik hold; or a corroborative, that is, grammatically redundant, particle, an opinion which Ibn-Ya'eesh holds and to which Er-Radee inclines.
1.5when, or whenever, you come to me, I will come to you—إِذْمَا تَأْتِنِى آتِكَ
It is also a conditional particle, but used so only when coupled with ما, and it puts two muḍāriʿ verbs in the majzūm form.
Just as one says إِنْ تأْتِنِى وَقْتًا آتِكَ, if you come to me at some, or any, time, I will come to you.
One says also إِذْمَا أَتَيْتَ, as one says إِنْ أَتَيْتَ, using the past tense in the sense of the future.
According to Sb it is a particle, used in the manner of the conditional إِنْ; but according to Mbr, Ibn-Es-Sarrāj and El-Fārisee it is an adverbial noun.
1.6
What I have translated in this article is mostly from فصل الهمزة of باب الذال; the rest is from باب الالف اللينّة.
Show Lane's original text
a word denoting past time: (Lth, T, S, M, L, Mughnee, K:) it is a noun, (S, L, Mughnee, K,) indecl., with its last letter quiescent; and properly is prefixed to a proposition; (S, L, K;) as in جِئْتُكَ إِذْ قَامَ زَيدٌ [I came to thee when Zeyd stood], and إِذْ زَيْدٌ قَائِمٌ and إِذْ زَيْدٌ يقُومُ [When Zeyd was standing]. (S, L.) The proposition to which it is prefixed is either nominal, as in [the words of the Kur viii. 26,] وَٱذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ [And remember ye when ye were few]; or verbal, having the verb in the pret. as to the letter and as to the meaning, as in [the Kur ii. 28, &c.,] وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [And when thy Lord said unto the angels]; or verbal with the verb in the pret. as to the meaning but not as to the letter, as in [the Kur ii. 121,] وَ إِذْ يَرْفَعُ إِبْرٰهِيمُ القَوَاعِدَ [And when Abraham was rearing the foundations]; all three of which kinds are comprised in the Kur where it is said, [ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ٱللّٰهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى الغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحزَنْ إِنَّ ٱللّٰهَ مَعَنَا [If ye will not aid him, verily God aided him, when those who disbelieved expelled him, being the second of two, when they two were in the cave, when he was saying to his companion, Grieve not thou, for God is with us]. (Mughnee.) But sometimes one half of the proposition is suppressed, as in إِذْ ذَاكَ , [also written إِذَّاكَ ,] meaning إِذْ ذَاكَ كَذٰلِكَ [When that was so], or إِذْ ذَاكَ كَائِنٌ [When that was, i. e. then, at that time]. (Mughnee.) And sometimes the whole of the proposition is suppressed, (M, Mughnee,) as being known, (Mughnee,) and tenween is substituted for it; the ذ receiving kesreh because of the occurrence of two quiescent letters together, (M, Mughnee,) namely the ذ and the tenween, (M,) and thus one says, يَوْمَئِذٍ ; the kesreh of the ذ not being, as Akh holds it to be, the kesreh of declension, although اذ here occupies the place of a noun governed in the gen. case by another prefixed to it, (M, Mughnee,) for it still requires a proposition to be understood after it, (Mughnee,) and is held to be indecl. (M, Mughnee) by general consent, like كَمْ and مَنْ , (M,) as being composed of two letters. (Mughnee.) [J says,] when إِذْ is not prefixed to a proposition, it has tenween: (S:) and hence Aboo-Dhu-eyb says, (S, M,) 1 [I forbade thy suing Umm-'Amr in health, thou being then sound]; (S, M, L, Mughnee, TA; [but in two copies of the S, for بِعَافِيَةٍ , I find بِعَاقِبَةٍ ; and in the L it is without any point;]) in which [J says] the poet means حِينَئِذٍ , like as one says يَوْمَئذٍ and لَيْلَتَئِذٍ : (S:) and Fr says that some of the Arabs say, كَانَ كَذَا و كَذَا وَهُوَ إِذٍ صَبِىٌّ , meaning هُوَ إِذْ ذَاكَ صَبِىٌّ [Such and such things were, he being then a boy]. (T.) إِذِى also occurs for اذ [app. إِذٍ , but whether this or إِذْ is not clear in the MS. from which I take this]. (M.) When إِذٍ is adjoined to nouns signifying times, the Arabs join it therewith in writing, in certain instances: namely حِينَئِذٍ [At that time, or then], and يَوْمَئِذٍ [In, or on, or at, that day], and لَيْلَتَئِذٍ [In, or on, or at, that night], and غَدَاتَئِذٍ [In, or on, that morning], and عَشِيَّتَئِذٍ [In, or on, that evening], and سَاعَتَئِذٍ [In that hour: or at that time; then], and عَامَئِذٍ [In that year], [and وَقْتَئِذٍ At that time; then]; but they did not say الآنَئِذٍ , because الآنَ denotes the nearest present time, except in the dial. of Hudheyl, in which it has been found to occur. (T.) When it is followed by a verb, or by a noun not having the article ال prefixed to it, or [rather] by any movent letter, the ذ of إِذْ is quieseent; but when it is followed by a noun with ال , [or by any ٱ ,] the ذ is mejroorah, as in the saying, 2 [When the people, or company of men, were alighting, or taking up their abode, at Kádhimeh]. (T.) نَهَيْتُكَ عَنْ طِلَابِكَ أُمَّ عَمْرٍو | بِعَافِيَةٍ وَأَنْتَ إِذٍ صَحِيحُ إِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ In general, (Mughnee, K,) it is an adverbial noun denoting past time, (M, Mughnee, K,) when it is a noun denoting such time, (Mughnee, K,) as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [explained above], (M,) and in فَقَدْ نَصَرَهُ ٱللّٰهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا [also explained above, and in other instances already mentioned]: (Mughnee, K:) in the former of which instances, AO says that it is redundant; (M, Mughnee;) but Aboo-Is-hák says that this is a bold assertion of his; (M;) [and IHsh says,] this assertion is of no account, and so is that of him who says that it here denotes certainty, like قَدْ : (Mughnee:) [J holds the opinion of AO on this point; for he says,] إِذْ is sometimes redundant, like إِذَا , as in the saying in the Kur [ii. 48], وَإِذْ وَاعَدْنَا مُوسَى , meaning وَوَاعَدْنَا مُوسَى [And We appointed a time with Moses; but instances of this kind are most probably elliptical: see the next sentence]. (S.) As a noun denoting past time, it is [said to be] also an objective complement of a verb, as in [the Kur vii. 84,] وَٱذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً [And remember ye when ye were few]: (Mughnee, K:) and generally in the commencements of narratives in the Kur, it may be an objective complement of أُذْكُرْ understood, as in وَ إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [before cited], and the like. (Mughnee: but see the third of the sentences here following.) As such, it is [said to be] also a substitute for the objective complement of a verb, as in [the Kur xix. 16,] وَ ٱذْكُرْ فِى ٱلْكِتَابِ مَرْيَمَ إِذِ ٱنْتَبَذَتْ [And mention thou, or remember thou, in the Scripture, Mary, the time when she withdrew aside], where اذ is a substitute of implication for مريم . (Mughnee, K: but see the second of the sentences here following.) As such, it also has prefixed to it a noun of time, of such a kind that it is without need thereof, as in يَوْمَئِذٍ , or not of such a kind that it is without need thereof, as in [the Kur iii. 6,] بَعْدَ إِذْ هَدَيْتَنَا [After the time when Thou hast directed us aright]. (Mughnee, K.) And it is generally asserted, that it never occurs otherwise than as an adverbial noun, or as having a noun prefixed to it; that in the like of وَٱذْكُرُوا إِذْ كُنْتُمْ قَلِيلاً , it is an adverbial noun relating to an objective complement suppressed, i. e. وَ ٱذْكُرُوا نِعْمَةَ ٱللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ قَلِيلاً [And remember ye the grace of God towards you when ye were few]; and in the like of إِذِ ٱنْتَبَذَتْ , that it is an adverbial noun relating to a suppressed prefixed noun to [that which becomes by the suppression] the objective complement of a verb, i. e. [in this instance] وَ ٱذْكُرْ قِصَّةَ مَرْيَمَ [And mention thou, or remember thou, the case of Mary]: and this assertion is strengthened by the express mention of the [proper] objective complement in [the Kur iii. 98,] وَ ٱذْكُروا نِعْمَةَ ٱللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَآءً [And remember ye the grace of God towards you when ye were enemies]. (Mughnee.) Also, (Mughnee, K,) accord. to some, (T, Mughnee,) it is used (T, Mughnee, K) as a noun (Mughnee, K) to indicate future time, (T, Mughnee, K,) and إِذَا is said to denote past time, (T,) [i. e.] each of these occurs in the place of the other; (TA;) the former being used to indicate future time in the Kur [xxxiv. 50], where it is said, وَلَوْ تَرَى إِذْ فَزِعُوا [And couldst thou see the time when they shall be terrified], meaning the day of resurrection; this usage being allowable, says Fr, only because the proposition is like one expressing a positive fact, since there is no doubt of the coming of that day; (T;) and in [the Kur xcix. 4,] يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا [On that day, she (the earth) shall tell her tidings]; (Mughnee, K;) this being generally regarded as similar to the expression of a future event which must necessarily happen as though it had already happened; but it may be urged in favour of those who hold a different opinion that it is said in the Kur [xl. 72 and 73], فَسَوْفَ يَعْلَمُونَ إِذِ الأَغلَالُ فِى أَعْنَاقِهِمْ [They shall hereafter know, when the collars shall be on their necks]; for يعلمون is a future as to the letter and the meaning because of its having سوف conjoined with it, and it governs اذ , which is therefore in the place of إِذَا . (Mughnee.) It also indicates a cause, as in [the Kur xliii. 38,] لَنْ يَنْفَعَكُمُ ٱلْيَوْمَ إِذْ ظَلَمْتُمْ [It will not profit you this day, since, or because, ye have acted wrongfully], (Mughnee, K,) i. e. because of your having acted wrongfully in the sublunary state of existence; (Bd, Mughnee;) but it is disputed whether it be in this instance a particle in the place of the causative ل , or an adverbial noun: (Mughnee:) Aboo-'Alee seems to hold that اذ ظلمتم [as meaning when ye have acted wrongfully] is a substitute for, or a kind of repetition of, اليوم ; an event happening in the present world being spoken of as though it happened in the world to come because the latter immediately follows the former. (IJ, M, L, Mughnee.) You say also, الحَمْدُ لِلّٰهِ إِذْ جِئْتَ [Praise be to God because, or that, thou camest, or hast come]. (S in art. جيأ .) It is also used to denote one's experiencing the occurrence of a thing when he is in a particular state; (S, L;) or to denote a thing's happening suddenly, or unexpectedly; (S, Mughnee, K;) like إِذَا ; (S;) and in this case is only followed by a verb expressing an event as a positive fact, (S, L,) and occurs after بَيْنَا and بَيْنَمَا ; (Mughnee, K;) as [in exs. voce بَيْنَ ; and] in بَيْنَمَا أَنَا كَذَا إِذْ جَآءَ زَيْدٌ [While I was thus, or in this state, lo, or behold, or there, or then, at that time, (accord. to different authorities, as will be seen below,) Zeyd came]; (S, L;) and as in the saying of a poet, 1 [Beg thou God to appoint for thee good, and do thou be content therewith; for while there has been difficulty, lo, easy circumstances have come about]: (Mughnee, K: *) but it is disputed whether it be [in this case] an adverbial noun of place, (Mughnee, K,) as Zj and AHei hold; (TA;) or of time, (Mughnee, K,) as Mbr holds; (TA;) or a particle denoting the sudden, or unexpected, occurrence of a thing, (Mughnee, K,) as IB and Ibn-Málik hold; (TA;) or a corroborative, i. e. [grammatically] redundant, particle, (Mughnee, K,) an opinion which Ibn-Ya'eesh holds, and to which Er-Radee inclines. (TA.) اِسْتَقْدِرِ ٱللّٰهَ خَيْراً وَٱرْضَيَنَّ بِهِ | فَبَيْنَمَاٱلْعُسْرُ إِذ دَارَتْ مَيَاسِيرُ It is also a conditional particle, but only used as such coupled with ما , (S, L, Mughnee, *) and causes two aorists to assume the mejzoom form, (Mughnee,) as when you say, إِذْمَا تَأْتِنِى آتِكَ [When, or whenever, thou shalt come to me, I will come to thee], like as you say, إِنْ تأْتِنِى وَقْتًا آتِكَ [If thou come to me at some, or any, time, I will come to thee]; and you say also إِذْمَا أَتَيْتَ [like as you say, إِنْ أَتَيْتَ , using the pret. in the sense of the future]: (S, L:) it is a particle accord. to Sb, used in the manner of the conditional إِنْ ; but it is an adverbial noun accord. to Mbr and Ibn-Es-Sarráj and El-Fárisee. (Mughnee.) [What I have translated from the S, L, K, and TA, in this art., is mostly from فصل الهمزة of باب الذال : the rest, from باب الالف اللينّة .]