1I went forth, and there, at that present time, the lion was at the door—خَرَجْتُ فَإِذَا الأَسَدُ بالبَابِ
It denotes a thing happening suddenly, or unexpectedly; or one's experiencing the occurrence of a thing when in a particular state, like إِذٌ, as noted under إِذٌ.
And lo, it was a serpent running—فَإِذَا هِىَ حَيَّةٌ تَسْعَى
I went forth, and Zeyd presented himself to me suddenly, at that time, by standing—خَرَجْتُ فَإِذَا زَيْدٌ قَائِمٌ
I went forth, and lo, Zeyd was at the door—خَرَجْتُ فَإِذَا إِنَّ زِيْداً بِالبَابِ
It pertains only to nominal phrases; it does not require to be followed by a reply, or the complement of a condition; it does not occur at the beginning of a sentence; and it signifies the present time, not the future.
Different authorities render it here as "lo", "behold", "there", or "then", at that present time.
According to Akh it is a particle, and his opinion is made preferable by their saying this; for [اذا cannot here be a noun in the accusative case, since] what follows إِنَّ, which is with kesr, does not govern what precedes it.
According to Mbr it is an adverbial noun of place; according to Zj, an adverbial noun of time.
Ibn-Málik adopts the first of these opinions; Ibn-'Osfoor the second, and so El-Fenjedeehee; Z the third, and he asserts that its governing word is a verb understood, derived from المُفَاجَأَةُ.
I went forth, and there, in that place, or then, at that time, Zeyd was sitting—خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ
And there, or then, the lion was present—فَإِذَا الأَسَدُ
Others hold that the word which governs it in the accusative case is the khabar, which is either expressed, as here, or meant to be understood.
Here it is meant to be understood: i.e. حَاضِرٌ.
Or, if it is supposed to be itself the khabar, its governing word is مُسْتَقِرُّ or اِسْتَقَرَّ, understood.
And among the things present was the lion—فَبِٱلْحَاضِرَةِ الأَسَدُ
In the last of the phrases mentioned it may be a khabar according to the opinion of Mbr, the meaning being this; but not according to the opinion of Zj, because a noun signifying time cannot be the khabar of one signifying a corporeal thing; nor according to the opinion of Akh, because a particle cannot be used to denote the khabar of such a thing.
And then was the presence of the lion—فَإِذاَ حُضُورُ الأَسَدِ
Or, as signifying time, it may be the khabar of a corporeal thing if we suppose a prefixed noun to be suppressed, the meaning of فَإِذَا الأَسَدُ being this.
I went forth, and lo, Zeyd was sitting—خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ
With the nominative, as a khabar.
I went forth, and lo, there Zeyd was sitting—جَالِساً
With the accusative, as a denotative of state.
I used to think that the scorpion was more violent in stinging than the hornet, and lo, he is as violent as she—قَدْ كُنْتُ أَظُنُّ أَنَّ العَقْرَبَ أَشَدُّ لَسْعَةً مِنَ الزُّنْبُورِ فَإِذاَ هُوَ هِى
the same saying in another form—فَإِذاَ هُوَ إِيَّاهَا
Sb disallowed this second form, in contending with Ks, who allowed it and appealed for confirmation to certain Arabs, whose judgment was given in his favour; but it is said that they were bribed to give that judgment, or that they knew the place Ks held in the estimation of Er-Rasheed. If the expression is of established authority, it is irregular and not good usage.
1.1And if an evil befalls them for that which their hands have sent before, then they despair—وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمُ يَقْنَطُون
It also denotes the complement of a condition, like فَ, with which it is in this case synonymous.
Words of the Qur 30:35; "that which their hands have sent before" means the sins they have committed.
1.2Then, when He shall call you with a single call from out the earth, lo, you shall come forth—ثُمَّ إِذَا دَعَاكُمَ دَعْوَةً مِنَ الأَرْضِ إذَا أَنْتُمْ تَخْرُجُونَ
It is also an adverbial noun denoting future time, and implying the meaning of a condition; this is generally the case when it is not used in the way first explained above.
In this case it is used only as prefixed to a proposition, and that proposition is always verbal.
Words of the Qur 30:24, in which both the usages of اذا mentioned here occur. As in Arabic, so in English, a verb which is properly present is often used figuratively for the future.
When you come, I will treat you with honour—إِذَا جِئْتَ أَكْرَمْتُكَ
I will come to you when the full-grown unripe dates shall become red—أَجِيْؤُكَ إِذَا ٱحْمَرَّالبُسْرُ
when such a one shall arrive—إِذَا قَدِمَ فُلَانٌ
This shows it to be a noun, because it is equivalent to يَوْمَ يَقْدَمُ فُلَانٌ.
Arise at the time of the full-grown unripe dates' becoming red—قُمْ إِذَا ٱحْمَرَّ البُسْرُ
You are divorced when I do not divorce you—أَنْتِ طَالِقٌ إِذَا لَمْ أُطَلِّقْكِ
In this phrase, and in many other cases, it denotes time divested of any accessory idea.
Or مَتَى لم اطلّقك.
Esh-Sháfi'ee: if a man were to say this and then be silent for a time long enough for the divorce to be pronounced in it, she would be divorced; but if he made it dependent upon a thing in the future, the divorce would be delayed to that time, as if he said اذا احمرّ البسر, using it in the sense first assigned to this phrase above.
When the heaven shall be cleft—إذَا ٱلسَّمَآءُ ٱنْشَقَّتْ
The verb after it is in most cases a past tense; in other cases a muḍāriʿ. Both occur in the saying of Aboo-Dhu-eyb: [And the soul is desirous when you make it desirous; and when you reduce it, or restrict it, to little, it is content]
shāhid 1وَ النَّفْسُ رَاغِبَةٌ إِذَا رَغَّبْتَهَاوَإِذَا تُرَدُّ إِلَى قَلِيلٍ تَقْنَعُ
When it is immediately followed by a noun, as in the Qur 84:1, the noun is an agent with a verb suppressed, explained by what follows it, contrary to the opinion of Akh; the complete phrase being إِذَا ٱنْشَقَّتِ السَّمَآءُ ٱنْشَقَّتْ.
The same applies to إِنْ, as in the words of the Qur 9:6, وَ إِنْ أَحَدٌ مِنَ المُشْرِكِينَ ٱسْتَجَارَكَ.
In the saying of the poet
shāhid 2إِذَا بَاهِلِىٌّ تَحْتَهُ حَنْظَلِيَّةٌلَهُ وَلَدٌ مِنْهَا فَذَاكَ المُدَرَّعُ
, كَانَ is meant to be understood after اذا, so that the meaning is: When a Báhilee (a man of the tribe of Báhileh) has, or shall have, as his wife a Handhaleeyeh (a woman of the tribe of Handhaleh, who were renowned for generosity), and has offspring from her, that offspring is, or will be, the mail-clad.
Lane cites “Kur lxxxiv. 1” — Flügel numbering, not yet mapped
1.3And when they saw merchandise or sport, they dispersed themselves to it—وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً ٱنْفَضُّوا إِلَيْهَا
Sometimes it denotes past time, just as إِذْ sometimes denotes future time.
Words of the Qur 62:11.
It occurs in the place of إِذْ, just as إِذْ occurs in the place of إِذَا.
Lane cites “Kur lxii. 11” — Flügel numbering, not yet mapped
1.4By the night when it covers with its darkness—وَاللَّيْلِ إِذَا يَغْشَى
Sometimes it denotes present time, and this is after an oath, as in this phrase from the Qur 92:1.
Qur’ān 92:1 approximate — somewhere between 92:1 and 92:2 Lane cites “Kur xcii. 1”
Qur’ān 92:1 the verse Lane’s citation points to, and it uses this word
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ وَٱلَّيْلِ إِذَا يَغْشَىٰBy the Night as it conceals (the light);Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.5I will treat you with honour if you treat me with honour—أُكْرِمُكَ إِذَا أَكْرَمْتَنِى
It also occurs in the sense of the conditional إِنْ.
Meaning إِنْ أَكْرَمْتَنِى.
If Zeyd comes—إِذَا جَآءَ زَيْدٌ
When the beginning of the month comes—إِذَا جَآءَ رَأْسُ الشَّهْرِ
What is possible is made dependent upon it as well as what is known to be certain.
Or, according to Th, there is a difference between إِذَا and إِنْ: he holds the latter to denote what is possible and the former to denote what is ascertained, so that one says إِنْ جَآءَ زَيْدٌ and إذَا جَآءَ رَأْسُ الشَّهرِ.
This is discussed under ان.
1.6you say it of a thing when, or if, you have turned it about in your mouth—لُجْتُهُ إِذَا أَدَرْتَهُ فِى فيِكَ
When a verb in the first person singular of the past tense is explained by another verb after it that is immediately preceded by إِذَا, [تَقُولُ is understood before the first verb, and therefore] the second verb must be in the second person singular.
The word said in this example is لُجْتُهُ.
MF states this under لوج; see also أَىْ, last sentence but one.
1.7
It is sometimes redundant, as إِذْ is sometimes said to be, according to some.
So in the saying of 'Abd-Menáf Ibn-Riba El-Hudhalee: [Until they made them pass along Kutáīdeh, urging them on, like the owners, or attendants, of camels driving those that take fright and run away]
shāhidحَتَّى إِذَا أَسْلَكُوهُم فِى قُتَائِدَةٍشَلَّا كَمَا تَطْرُدُ الجَمَّالَةُ الشُّرُدَا
Kutáīdeh here means a certain mountain-road so named; see قتد.
It is taken as redundant because this is the end of the poem; or the poet may have abstained from mentioning the khabar because the hearer knew it.
When إِذَا is preceded by حَتَّى, as in this instance, it is generally held that اذا is not governed by حتّى in the genitive case, but is still an adverbial noun, حتّى being an inceptive particle with no government.
1.8
As to what governs إِذَا in the accusative case, there are two opinions: that it is its conditional proposition, or that it is a verb, or the like, in the complement of that proposition.
The former is the opinion of the critical judges, so that it falls in the same category as مَتَى, حَيْثُمَا and أَيَّانَ.
1.9And when, or whenever, they are angry, they forgive—وَإِذَا مَا غَضِبُوا هُم يَغفِرُونَ
Sometimes it is used so as not to denote a condition.
Words of the Qur 42:35. Here it is an adverbial noun relating to the khabar of the mubtadaʾ after it; for if it denoted a condition, and the nominal proposition were a complement, that proposition would be connected by فَ.
The same is the case when it is used after an oath, as in an example given above.
1.10
See also what follows.
Show Lane's original text
denotes a thing's happening suddenly, or unexpectedly; (Mughnee, K;) or one's experiencing the occurrence of a thing when he is in a particular state; (S;) like إِذٌ : (S voce إِذٌ :) it pertains only to nominal phrases; does not require to be followed by a reply, or the complement of a condition; does not occur at the commencement of a sentence; and signifies the present time, (Mughnee, K,) not the future; (Mughnee;) as in خَرَجْتُ فَإِذَا الأَسَدُ بالبَابِ [I went forth, and lo, or behold, or there, or then, at that present time, (accord. to different authorities, as will be seen below,) the lion was at the door]; and (in the saying in the Kur [xx. 21], TA,) فَإِذَا هِىَ حَيَّةٌ تَسْعَى [And lo, or behold, &c., it was a serpent running]; (Mughnee, K;) and in the saying, خَرَجْتُ فَإِذَا زَيْدٌ قَائِمٌ , which means I went forth, and Zeyd presented himself to me suddenly, or unexpectedly, at the time, by standing. (S, TA.) Accord. to Akh, it is a particle, (Mughnee, K,) and his opinion is rendered preferable by their saying, خَرَجْتُ فَإِذَا إِنَّ زِيْداً بِالبَابِ [I went forth, and lo, or behold, verily Zeyd was at the door]; for [ اذا cannot here be a noun governed in the accus. case, as] what follows إِنَّ , which is with kesr, does not govern what precedes it: (Mughnee:) accord. to Mbr, it is an adverbial noun of place: accord. to Zj, an adverbial noun of time. (Mughnee, K.) Ibn-Málik adopts the first of these opinions; Ibn-'Osfoor, the second; (Mughnee;) and so El-Fenjedeehee; (TA;) and Z, the third; and he asserts that its governing word is a verb understood, derived from المُفَاجَأَةُ ; [agreeably with the explanation cited above from the S;] but others hold that the word which governs it in the accus. case is the enunciative, which is either expressed, as in خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ [I went forth, and there, in that place, or then, at that time, Zeyd was sitting], or meant to be understood, as in فَإِذَا الأَسَدُ , i. e. حَاضِرٌ [And there, or then, the lion was present]; or if it be supposed to be [itself] the enunciative, its governing word is مُسْتَقِرُّ or اِسْتَقَرَّ [understood]: and in the last of the phrases here mentioned, it may be an enunciative accord. to the opinion of Mbr, the meaning being فَبِٱلْحَاضِرَةِ الأَسَدُ [And among the things present was the lion]; but not accord. to the opinion of Zj, because a noun signifying time cannot be the enunciative of one signifying a corporeal thing; nor accord to the opinion of Akh, because a particle cannot be used to denote the enunciative of such a thing; or, as signifying time, it may be the enunciative of such a thing if we suppose a prefixed noun to be suppressed, the meaning of فَإِذَا الأَسَدُ being فَإِذاَ حُضُورُ الأَسَدِ [And then was the presence of the lion]. (Mughnee.) You may say either خَرَجْتُ فَإِذَا زَيْدٌ جَالِسٌ or جَالِساً [I went forth, and lo, or behold, &c., Zeyd was sitting or Zeyd was there sitting], with the nom. as an enunciative and with the accus. as a denotative of state. (Mughnee.) The Arabs said, قَدْ كُنْتُ أَظُنُّ أَنَّ العَقْرَبَ أَشَدُّ لَسْعَةً مِنَ الزُّنْبُورِ فَإِذاَ هُوَ هِى [I used to think that the scorpion was more vehement in stinging than the hornet, and lo, he is (as vehement as) she], and also, فَإِذاَ هُوَ إِيَّاهَا , which Sb disallowed, in contending with Ks, who allowed it, and appealed for confirmation thereof to certain Arabs, whose judgment was pronounced in his favour; but it is said that they were bribed to give this judgment, or that they knew the place which Ks held in the estimation of Er-Rasheed; and if the latter expression be of established authority, it is irregular and unchaste. (Mughnee.) It also denotes the complement of a condition, like فَ , (S, Msb,) with which it is in this case syn., (Msb,) as in the words of the Kur [xxx. 35], وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمُ يَقْنَطُون [And if an evil befall them for that which their hands have sent before, (i. e. for sins which they have committed,) then they despair]. (S, Msb.) It is also an adverbial noun denoting future time, (S, Msb, Mughnee, K, *) and implying the meaning of a condition, (Msb, Mughnee,) and this is generally the case when it is not used in the manner first explained above. (Mughnee.) In this case it is not used otherwise than as prefixed to a proposition, (S, Mughnee,) which is always verbal, as in the words of the Kur [xxx. 24], ثُمَّ إِذَا دَعَاكُمَ دَعْوَةً مِنَ الأَرْضِ إذَا أَنْتُمْ تَخْرُجُونَ [Then, when He shall call you, or when He calleth you, (for, as in Arabic, so in English, a verb which is properly present is often tropically future,) with a single call from out the earth, lo, or behold, or then, ye shall come forth], in which occur both the usages of اذا here mentioned; (Mughnee;) and in the phrase, إِذَا جِئْتَ أَكْرَمْتُكَ [When thou shalt come, I will treat thee with honour]; (Msb;) and in the phrase, أَجِيْؤُكَ إِذَا ٱحْمَرَّالبُسْرُ [I will come to thee when the fullgrown unripe dates shall become red], and إِذَا قَدِمَ فُلَانٌ [when such a one shall arrive], which shows it to be a noun because this is equivalent to يَوْمَ يَقْدَمُ فُلَانٌ [on the day when such a one shall arrive]: (S:) or in the phrase قُمْ إِذَا ٱحْمَرَّ البُسْرُ [and in many other cases] it denotes time divested of any accessory idea, the meaning being [Arise thou] at the time of the full-grown unripe dates' becoming red: and so in the saying of EshSháfi'ee, If a man were to say, أَنْتِ طَالِقٌ إِذَا لَمْ أُطَلِّقْكِ , or مَتَى لم اطلّقك , [Thou art divorced when I do not divorce thee,] and then be silent for a time sufficient for the divorce to be pronounced therein, she would be divorced; but should he make it dependent upon a thing in the future, the divorce would be delayed to that time, as if he said, اذا احمرّ البسر [using it in the sense first assigned to this phrase above]. (Msb.) The verb after it is in most cases a pret.: in other cases, an aor.: both occur in the saying of Aboo-Dhu-eyb, 1 [And the soul is desirous when thou makest it desirous; and when thou reducest it, or restrictest it, to little, it is content]. (Mughnee.) When it is immediately followed by a noun, as in [the phrase in the Kur lxxxiv. 1,] إذَا ٱلسَّمَآءُ ٱنْشَقَّتْ , the noun is an agent with a verb suppressed, explained by what follows it; contr. to the opinion of Akh; (Mughnee;) the complete phrase being إِذَا ٱنْشَقَّتِ السَّمَآءُ ٱنْشَقَّتْ [When the heaven shall be cleft, (when) it shall be cleft]; and in like manner, إِنْ , as in the saying, in the Kur [ix. 6], وَ إِنْ أَحَدٌ مِنَ المُشْرِكِينَ ٱسْتَجَارَكَ . (I 'Akp. 123.) And in the saying of the poet, 2 كَانَ is meant to be understood after اذا [so that the meaning is, When a Báhilee (a man of the tribe of Báhileh) has, or shall have, as his wife a Handhaleeyeh (a woman of the tribe of Handhaleh, who were renowned for generosity), he having offspring from her, that (offspring) is, or will be, the mail-clad]. (Mughnee.) وَ النَّفْسُ رَاغِبَةٌ إِذَا رَغَّبْتَهَا | وَإِذَا تُرَدُّ إِلَى قَلِيلٍ تَقْنَعُ إِذَا بَاهِلِىٌّ تَحْتَهُ حَنْظَلِيَّةٌ | لَهُ وَلَدٌ مِنْهَا فَذَاكَ المُدَرَّعُ Sometimes it denotes past time, (Mughnee, K,) like as إِذْ sometimes denotes future time, (Mughnee,) as in [the saying in the Kur lxii. 11,] وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً ٱنْفَضُّوا إِلَيْهَا [And when they saw merchandise or sport, they dispersed themselves to it]. (Mughnee, K.) [Thus] it occurs in the place of إِذْ , like as إِذْ occurs in the place of إِذَا . (TA.) And sometimes it denotes the present time; and this is after an oath, as in [the phrase in the Kur xcii. 1,] وَاللَّيْلِ إِذَا يَغْشَى [By the night when it covereth with its darkness]. (Mughnee, K.) It also occurs in the sense of the conditional إِنْ , as in the saying, أُكْرِمُكَ إِذَا أَكْرَمْتَنِى , meaning إِنْ أَكْرَمْتَنِى [I will treat thee with honour if thou treat me with honour]: (T:) [for] what is possible is made dependent upon it as well as what is known to be certain, as in the phrases, إِذَا جَآءَ زَيْدٌ [If Zeyd come] and إِذَا جَآءَ رَأْسُ الشَّهْرِ [When the beginning of the month shall come]; or, accord. to Th, there is a difference between إِذَا and إِنْ ; (Msb;) the latter being held by him to denote what is possible, and the former to denote what is ascertained; so that one says, إِنْ جَآءَ زَيْدٌ and إذَا جَآءَ رَأْسُ الشَّهرِ . (Msb in art. ان .) When a verb in the first person sing. of the pret. is explained by another verb after it immediately preceded by إِذَا , [ تَقُولُ is understood before the former verb, and therefore] the latter verb must be in the second pers. sing., as in لُجْتُهُ إِذَا أَدَرْتَهُ فِى فيِكَ [meaning Thou sayest (of a thing) لُجْتُهُ when, or if, thou hast turned it about in thy mouth]. (MF in art. لوج . See also أَىْ ; last sentence but one.) It is sometimes redundant, like as إِذْ is sometimes [accord. to some], as in the saying of 'Abd-Menáf Ibn-Riba El-Hudhalee, 1 [Until they made them to pass along Kutáīdeh, (here meaning a certain mountain-road so named, S in art. قتد ,) urging on, like as the owners, or attendants, of camels drive those that take fright and run away]; for it is the end of the poem: or he may have abstained from mentioning the enunciative because of its being known to the hearer. (S.) When إِذَا is preceded by حَتَّى , [as in this instance,] it is generally held that اذا is not governed by حتّى in the gen. case, but is still an adverbial noun, حتّى being an inceptive particle without government. (Mughnee.) حَتَّى إِذَا أَسْلَكُوهُم فِى قُتَائِدَةٍ | شَلَّا كَمَا تَطْرُدُ الجَمَّالَةُ الشُّرُدَا As to what it is that governs إِذَا in the accus. case, there are two opinions; that it is its conditional proposition; or a verb, or the like, in the complement thereof: (Mughnee, K:) the former is the opinion of the critical judges; so that it is in the predicament of مَتَى and حَيْثُمَا and أَيَّانَ . (Mughnee.) Sometimes it is used so as not to denote a condition, as in the words of the Kur [xlii. 35], وَإِذَا مَا غَضِبُوا هُم يَغفِرُونَ [And when, or whenever, they are angry, they forgive], in which it is an adverbial noun relating to the enunciative of the inchoative after it; for if it denoted a condition, and the nominal proposition were a complement, it would be connected by فَ : and the same is the case when it is used after an oath, as in an ex. given above. (Mughnee.) See also what follows.