1If you do such a thing, I will do it—إِنْ تَفْعَلٌ أفْعَلٌ
If you come to me, I will come to you—إِنْ تَأْتِنِى آتِكَ
If you come to me, I will treat you with honour—إِنٌ جِئْتَنِى أَكْرَمْتُكَ
If you do, I will do—إِنْ فَعَلْتَ فَعَلْتُ
If you stand, I will stand—هِنْ فَعَلْتَ فَعَلْتُ
If you stand, I will stand—إِنْ دَخَلْت الدَّارَ أَوٌ
If you enter the house, or if you do not enter the house, you are divorced—إِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ
If they desist, what has already passed will be forgiven them (Qur 8:39)—إِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ
But if you return to attacking the Apostle, we will return to assisting him (Qur 8:19)—وَإِنْ تَعُودُوا نَعُدْ
It is used in various ways. First, as a conditional particle, denoting that the second of two events happens as a result of the first, whether the second follows at once or later, and whether the condition is affirmative or negative; [and it is then followed by a muḍāriʿ in the majzūm form, or by a past tense having the meaning of a muḍāriʿ].
This form is used by the tribe of Teiyi, as IJ relates on the authority of Ktr.
On the difference between it and إِذا, see that word.
And if any one of the believers in a plurality of gods asks protection of you (Qur 9:6)—وَإِنْ أَحَدٌ مِنَ ٱلْمُشْرِكِينَ ٱستَجَارَكَ
When either it or إِذَا is immediately followed by a noun in the nominative case, that noun is the agent of a verb which must be understood as left out, the complete phrase being وَإِنِ اسْتَجَارَكَ أَحَدٌ مِنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ [And if any one of the believers in a plurality of gods asks protection of you, (if) he asks protection of you]; so most of the grammarians hold.
If you will not aid him, God certainly did aid him (Qur 9:40)—إِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ ٱللّٰهُ
Sometimes it is joined with the negative لَا, and one who does not know may take it for the exceptive إِلَّا.
If you will not go forth to war, He will punish you (Qur 9:39)—إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ
If he is in the house, I will tell you—إِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِهِ
If you are my son, obey me—إِنٌ كُنْتَ ٱبُنِى فَأَطِعْنِى
Used to show that one is pretending not to know: as when someone asks, “Is your child in the house?” and you do know the answer.
Used also to put one who knows in the position of one who does not know, so as to urge him to do or to keep up an action; as though you said: you know that you are my son, and a son must obey his father, and you are not obeying, so do what you are told to do.
Pray, though you are unable to stand—صَلِّ وَإِنٌ عَجَزْتَ عَنِ القِيَام
Sometimes it loses the conditional meaning and becomes equivalent to لَو: i.e. pray whether you are able to stand or not; and treat Zeyd with honour whether he sits or not.
Treat Zeyd with honour, though he is sitting—أَكْرِمٌ زِيْدًا وَإِنْ قَعَدَ
For إِمَّا, as a compound of the conditional إِنٌ and the redundant مَا, see the article of which اما is the heading.
Lane cites “Kur viii. 39” — Flügel numbering, not yet mapped
Qur’ān 9:40 matched to Lane’s own quotation of it Lane cites “Kur ix. 40”
Qur’ān 9:40 Lane quotes this verse
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌIf ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.1The unbelievers are not in anything but a deception (Qur 67:20)—إِنِ ٱلْكَافِرُونَ إِلَّا فِى غُرُورٍ
Secondly, it is a negative, with the same meaning as مَا.
We did not desire, or mean, anything but what is best (Qur 9:108)—إِنْ أَرَدْنَا إِلَّا ٱلْحُسْنَى
Put before a nominal proposition.
Put before a verbal proposition.
Some assert that the negative إِنٌ occurs only where it is followed by إِلَّا, as in the examples above, or by لَمَّا with teshdeed, which has the same meaning.
There is not any soul but over it is a guardian (Qur 86:4)—إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ
So read by some of the Seven Readers; that is, مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظٌ.
You have no proof of this that you say (Qur 10:69)—إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا
I do not know whether what you are threatened with is near (Qur 72:26)—إِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ
And I swear that, if they should quit their place, no one would withhold them after Him (Qur 35:39)—وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ
That assertion is refuted by the two passages which follow.
This meaning is according to the Jel.
Here both uses occur together: the first is conditional, the second negative; the second is part of the complement of the oath denoted by the ل prefixed to the first, the complement of the condition being necessarily left out.
When it is put before a nominal proposition it has no government, according to Sb and Fr; but Ks and Mbr allow it to govern in the manner of لَيْسَ.
Those whom you invoke beside God, or others than God, are not men like you (Qur 7:193)—إِنِ ٱلَّذِينَ تَدْعُونَ مِنْ دُونِ ٱللّٰهِ عِبَادًا أَمْثَالَكُمٌ
Any one is not better than any other one, except by means of health, or soundness—إِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ إِلَّا بِالعَافِيَةِ
That is not profitable to you nor injurious to you—إِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ
I am not standing—إِنَّ قَائمٌ
So Saʿeed Ibn-Jubeyr reads.
The people of El-ʿĀliyeh have been heard to say these.
An example of its use without government, which is mostly the case: it may be explained as originally إِنٌ أَنَا قَائِمٌ, the أ of أَنَا being dropped for no reason in itself, the ن of إِنٌ being incorporated into the ن of أَنَا, and the ا of this last being dropped when joined to the following word; but إِنَّ قَائِمًا has also been heard.
By God, I did not—وَٱللّٰهِ إِنٌ فَعَلْتُ
Here it stands as a negative in the complement of an oath, the meaning being مَا فَعَلْتُ.
Lane cites “Kur lxvii. 20” — Flügel numbering, not yet mapped
Lane cites “Kur ix. 108” — Flügel numbering, not yet mapped
Qur’ān 86:4 matched to Lane’s own quotation of it Lane cites “Kur lxxxvi. 4”
Lane cites “Kur vii. 193” — Flügel numbering, not yet mapped
Qur’ān 86:4 Lane quotes this verse
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌThere is no soul but has a protector over it.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.2Indeed all of them — your Lord will fully render them the recompense of their works (Qur 11:113)—إِنْ كُلَّا لَمَا لَيُوَفِّيَنَّهُمٌ رَبُّكَ أَعْمَالَهُمٌ
Thirdly, it is a contraction of إِنَّ, and is put before a nominal and before a verbal proposition.
Before a nominal proposition it is both made to govern and made to have no government; that is, here it is allowable to make it govern, contrary to the opinion of the Koofees.
Lth says that whoever uses the contracted form of إِنَّ uses the nominative case with it, except that some of the people of El-Ḥijáz use the accusative case with it; so this is said according to one reading.
Fr says: we have not heard the Arabs use the contracted form and make it govern except with a pronoun, where the case ending is not apparent; and in the passage above they make كُلّا accusative by ليوفّينّهم, as though the phrase were لَيُوَفِّيَنَّهُمْ كُلَّا, and كُلُّ would be proper.
Indeed Zeyd is standing—إِنْ زَيْدٌ لَقَائِمٌ
Indeed ʿAmr is going away—إِنْ عَمْرًا لَمُنطَلِقٌ
And indeed all that is the furniture of the present life (Qur 43:34)—وَإِنْ كُلُّ ذٰلِكَ لَمَا مَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا
This is the example given by Sb.
But most often it is made to have no government.
Indeed these two are enchanters (Qur 20:66)—إِنْ هٰذَانِ لَسَاحِرَانِ
This is the reading of Hafs, and of ʿĀsim and Kh, in Qur 20:66; on which see إِنَّ.
When it is put before a verbal proposition it is necessarily made to have no government, and in most cases the verb is a past tense of the kind called نَاسِخ [which effects a change of the grammatical form or of the meaning in a nominal proposition before which it is placed].
And indeed it was a great matter (Qur 2:138)—وَإِنْ كَانَتٌ لَكَبِيرَةً
And indeed they were near to seducing you (Qur 17:75)—وَإِنْ كَادُوا لَيَفْتِنُونَكَ
AZ says that here it means لَقَدْ, that is, without doubt; and the same holds in verses 78 and 108 of the same chapter.
And indeed we think you to be one of the liars (Qur 26:186)—وَإِنْ نَظُنُّكَ لَمِنَ ٱلْكَاذِبينَ
Less often the verb is a muḍāriʿ of this kind; both these kinds of expression may be taken as models to imitate.
Less often still it is a past tense of a verb not of the kind termed نَسخ, as in this line of a poet; but this may not be taken as a model, contrary to the opinion of Akh, who allows the phrases which follow.
Indeed I stood—إِنْ قِامَ لَأَنَا
Indeed you sat—إِنٌ قَعَدَ لأَنْتَ
Indeed your soul is what beautifies you, and it is what deforms you—إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنٌ يَشِينُكَ لَهِيَهٌ
And least often of all it is a muḍāriʿ of a verb not of the kind termed ناسخ; by common consent this may not be taken as a model.
Wherever you find إِنٌ with لَ after it, judge that it is originally إِنَّ, as in the examples above; but there is a difference of opinion about this ل: see that letter.
J says that إِنٌ is sometimes a contraction of إِنَّ, and that it must then have ل put before its predicate, to make up for what is dropped of the doubled letter.
Indeed every soul has over it a guardian (Qur 86:4)—إِنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ
This is according to the reading of لَمَا instead of لَمَّا.
Indeed Zeyd is your brother—إِنٌ زَيدٌ لَأَخُوكَ
This is so that it may not be confused with إِنٌ, which has the same meaning as the negative مَا.
But IB says that ل is introduced here to distinguish negation from affirmation, and that this إِنْ has neither subject nor predicate; so J's statement that the ل is put before its predicate has no meaning.
Indeed I struck, or beat, Zeyd—إِنْ ضَرَبْتُ لَزَيْدًا
This ل is sometimes introduced with the objective complement of a verb, and sometimes with the agent.
Indeed Zeyd stood—إِنْ قَامَ لَزَيْدٌ
Indeed Zeyd is standing—إِنْ زَيْدًا قَائِمٌ
When the contracted إِنْ governs, this ل is not necessary, because then it cannot be confused with the negative; for the negative does not make the subject mansoob and the predicate marfooa.
And when it does not govern, if the meaning is clear, the ل is not needed, as in this verse, where كَانَتْ stands for لَكَانَتٌ.
May your right arm, or hand, dry up, or become unsound! Indeed you have slain a Muslim
shāhid 1شَلَّتٌ يَمِينُكَ إِنٌ قَتَلْتَ لَمُسْلِمًا
And we are people who refuse to submit to injury, of the family of Málik; and indeed the family of Málik are generous in their origins
shāhid 2وَنَحْنُ أُبَاةُ الضَّيْمِ مِنْ آلِ مَالِكٍوَإِنْ مَالِكٌ كَانَتْ كِرَامَ المَعَادِنِ
Lane cites “Kur xi. 113” — Flügel numbering, not yet mapped
Lane cites “Kur xliii. 34” — Flügel numbering, not yet mapped
Lane cites “Kur xx. 66” — Flügel numbering, not yet mapped
Lane cites “Kur ii. 138” — Flügel numbering, not yet mapped
Qur’ān 17:73 approximate — somewhere between 17:60 and 17:80 Lane cites “Kur xvii. 75”
Lane cites “Kur xxvi. 186” — Flügel numbering, not yet mapped
Qur’ān 17:73 the verse Lane’s citation points to, and it uses this word
وَإِن كَادُوا۟ لَيَفْتِنُونَكَ عَنِ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِىَ عَلَيْنَا غَيْرَهُۥ ۖ وَإِذًا لَّٱتَّخَذُوكَ خَلِيلًاAnd their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.3Zeyd does not stand—مَا إِنْ يَقُومُ زَيْدٌ
Fourthly, it is redundant, occurring with مَا.
In the CK اَتْتُ.
It is mostly used in this way after the negative ما, whether put before a verbal proposition, as above, or before a nominal proposition.
In this case it prevents the government of ما, as in this verse.
According to the one who relates the verse in this way, saying ذهبًا and صريفًا in the accusative case, it is explained as a negative, corroborating ما.
According to J, the negatives مَا and إِنٌ are sometimes combined in this way for corroboration, as in the saying of the rájiz El-Aghlab El-ʿIjlee.
But IB says that ان is redundant here, not a negative.
Sometimes it is redundant after the conjunct noun مَا.
And after the مَا termed مَصْدَرِيَّة, that is, after the adverbial مَا [which is of the kind termed مصدريّة]; the verse is by Maaloot El-Kureyʿee, cited by Sb.
And after the inceptive أَلَا.
What, I, indeed?—أَأَنَا إِنِيهٌ
And before the meddeh which denotes disapproval: Sb heard a man, when it was said to him, “Will you go forth if the desert becomes plentiful in herbage?”, answer in this way, disapproving that anyone should think otherwise. See also the article انى.
You did not do a thing that you dislike
shāhid 1كَا إِنْ أَتَيْتَ بِشْىءٍ أَنْتَ تَكْرَهُهُ
And our habit is not cowardice; but our destinies and the good fortune of others caused our defeat
shāhid 2مَنَايَانَا وَدَوْلَةُ آخَرِينَاوَمَا إِنْ طِبُّنَا جبُنٌ ولٰكِنٌ
Sons of Ghudáneh, you are not gold, nor silver, or pure silver, but you are pottery
shāhid 3بَنِى غُدَانَةَ مَا إِنْ أَنْتُمُ ذَهَبًاوَلَا صَرِيفًا وَلٰكِنٌ أَنْتُمُ الخَزَفُ
We have not seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels than he
shāhid 4أَكْثَرَ مِنْهُ قِرَةً وَقَارَامَا إِنٌ رَأَيْنَا مَلِكَّا أَغَارَا
Man hopes for what he will not see; for calamities come as obstacles in the way to what is nearest to it
shāhid 5يُرَجِىّ المَرْإُ مَا إِنٌ لَا يَرَاهُوَتَعْرِضُ دُونَ أَدْنَاهُ الخُطُوبُ
And hope that the youth is destined for good, as long as you have seen him increasing in good with age
shāhid 6وَرَجِّ الفَتَى لِلْخَيْرِ مَا إِنْ رَأَيْتَهُعَلَي السِّنِّ خَيْرًا لَايَزَالُ يَزِيدُ
Now he journeyed on that night of mine, and I passed the night in an evil state, broken in spirit by grief, fearing that the distance to which he was going with Ghadoob (a woman so named) would become far
shāhid 7أَلَا إِنْ سَرَى لَيْلِى فبِتُّ كَئِيبَاأُحَاذِرُ أَنْ تَنْأَى النَّوَى بِغَضُوبَا
1.4Admonition has profited (Qur 87:9)—إِنْ نَفَعَتِ ٱلذِّكْرَى
Fifthly, it is used in the same sense as قَدْ.
Zeyd has stood—إِنٌ نَفَعَتِ ٱلذِّكْرَى
So it is said of this passage by IAar and by Ktr.
Abu-l-ʿAbbás relates that the Arabs say this, meaning قَدْقَامَ زَيْدٌ.
Ks states that he heard them say so and thought that it expressed a condition, but that he asked them and they answered that they meant قَدْقَامَ زَيْدٌ, and not مَا قَامَ زَيْدٌ.
on this sense According to the K, this is so in all the examples cited in the next sentence as from the Mughnee; but that is evidently a mistake, caused by an accidental omission.
Lane cites “Kur lxxxvii. 9” — Flügel numbering, not yet mapped
1.5And fear God, because you are believers (Qur 5:62)—وَٱتَّقُوا ٱللّٰهَ إِنٌ كُنْتُمْ مُؤْمِنِينَ
Sixthly, the Koofees assert also that it has the same meaning as إِذْ in the examples which follow.
You shall assuredly enter the sacred mosque, because God has willed, in security (Qur 48:27)—لَتَدْ خُلُنَّ ٱلمَسْجِدَ ٱلْحَرَامَ إِنْ شَآءَ آمِنِينَ
So too, according to AZ, as is said in the T, in a similar instance in Qur 2:278, and in the same, 4:62.
And likewise in similar instances, where the verb in them expresses what is held sure to happen or to have happened.
But in all these instances ان may be explained otherwise.
on this sense latin_omitted
Are you angry because the ears of Kuteybeh have been cut off openly, and were not angry for the slaughter of Ibn-Házim?
shāhidأَتَغْضَبُ إِنٌ أُدْنَا قُتَيْبَةَ حُزَّتَاجِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ ٱبْنِ حَازِمِ
Lane cites “Kur ii. 278” — Flügel numbering, not yet mapped
Lane cites “Kur xlviii. 27” — Flügel numbering, not yet mapped
1.6Do not take your fathers and your brothers as friends when they love unbelief above belief (Qur 9:23)—لَا تَتَّخِذُوا آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا ٱلْكُفْرَعَلَى ٱلْإِيمَانِ
Seventhly, it is sometimes used in the same sense as إِذَا.
And a believing woman when she gives herself to the Prophet (Qur 33:49)—وَٱمْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِىّ
on this sense So says AZ.
1.7
Eighthly, it is used for إِمَّا, as is said under the word إِمَّا.
This is distinct from إِمَّا, which is a compound of the conditional إِنٌ and the redundant مَا.
An example occurs in a verse cited in this work under إِمَّا, beginning with the words سَقَتْهُ الرَّوَاعِدُ.
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is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) whether the second be immediate or deferred, and whether the condition be affirmative or negative; (Msb;) [and as such it is followed by a mejzoom aor., or by a pret. having the signification of an aor.;] as in the saying, [ إِنْ تَفْعَلٌ أفْعَلٌ If thou do such a thing, I will do it; and] إِنْ تَأْتِنِى آتِكَ [If thou come to me, I will come to thee]; and إِنٌ جِئْتَنِى أَكْرَمْتُكَ [If thou come to me, I will treat thee with honour]; (S;) and إِنْ فَعَلْتَ فَعَلْتُ [If thou do, I will do] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, هِنْ فَعَلْتَ فَعَلْتُ ; (M;) and إِنْ دَخَلْت الدَّارَ أَوٌ [If thou stand, I will stand]; and إِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ [If thou enter the house, or if thou enter not the house, thou shalt be divorced]; (Msb;) and [in the Kur viii. 39,] إِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ [If they desist, what hath already past shall be forgiven them]; and [in verse 19 of the same ch.,] وَإِنْ تَعُودُوا نَعُدْ [But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and إِذا , see the latter.] When either it or إِذَا is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], وَإِنْ أَحَدٌ مِنَ ٱلْمُشْرِكِينَ ٱستَجَارَكَ ; the complete phrase being وَإِنِ اسْتَجَارَكَ أَحَدٌ مِنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ [And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative لَا , and the ignorant may imagine it to be the exceptive إِلَّا ; as in [the saying in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ ٱللّٰهُ [If ye will not aid him, certainly God did aid him]; and [in the next preceding verse,] إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ [If ye will not go forth to war, He will punish you]. (Mughnee, K. *) It is sometimes used to denote one's feigning himself ignorant; as when you say to one who asks, “ Is thy child in the house? ” and thou hast knowledge thereof, إِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِهِ [If he be in the house, I will inform thee thereof]. (Msb.) And to denote one's putting the knowing in the predicament of the ignorant, in order to incite to the doing or continuing an action; as when you say, إِنٌ كُنْتَ ٱبُنِى فَأَطِعْنِى [If thou be my son, obey me]; as though you said, “ Thou knowest that thou art my son, and it is incumbent on the son to obey the father, and thou art not obedient; therefore do what thou art commanded to do. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with لَو ; as in the saying, صَلِّ وَإِنٌ عَجَزْتَ عَنِ القِيَام [Pray thou though thou be unable to stand;] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, أَكْرِمٌ زِيْدًا وَإِنْ قَعَدَ i. e. [Treat thou Zeyd with honour] though he be sitting; or, whether he sit or not. (Msb.) [ إِمَّا as a compound of the conditional إِنٌ and the redundant مَا , see in an art. of which اما is the heading.] [Secondly,] it is a negative, (S, Mughnee, K,) syn. with مَا ; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], إِنِ ٱلْكَافِرُونَ إِلَّا فِى غُرُورٍ [The unbelievers are not in aught save in a deception]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] إِنْ أَرَدْنَا إِلَّا ٱلْحُسْنَى [We desired not, or meant not, aught save that which is best]. (Mughnee, K.) The assertion of some, that the negative إِنٌ does not occur except where it is followed by إِلَّا , as in the instances cited above, or by لَمَّا , with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ , i. e., مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا [meaning, accord. to the Jel., Ye have no proof of this that ye say], and إِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ [I know not whether that with which ye are threatened be nigh]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ [And I swear that, if they should quit their place, not any one should withhold them after Him]: the former is conditional; and the latter is negative, and is [part of] the complement of the oath which is denoted by the ل prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) When it is put before a nominal proposition, it has no government, accord. to Sb and Fr; but Ks and Mbr allow its governing in the manner of لَيْسَ ; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] إِنِ ٱلَّذِينَ تَدْعُونَ مِنْ دُونِ ٱللّٰهِ عِبَادًا أَمْثَالَكُمٌ [Those whom ye invoke beside God, or others than God, are not men like you]: also, the people of El-'Áliyeh have been heard to say, إِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ إِلَّا بِالعَافِيَةِ [Any one is not better than any other one, except by means of health, or soundness]; and إِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ [That is not profitable to thee nor injurious to thee]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, إِنَّ قَائمٌ may be explained as originally إِنٌ أَنَا قَائِمٌ [I am not standing]; the أ of أَنَا being elided for no reason in itself, and the ن of إِنٌ being incorporated into the ن of أَنَا , and the ا of this latter being elided in its conjunction with the following word; but إِنَّ قَائِمًا has also been heard. (Mughnee.) Sometimes it occurs [as a negative] in the complement of an oath: you say, وَٱللّٰهِ إِنٌ فَعَلْتُ , meaning مَا فَعَلْتُ [By God, I did not]. (S.) [Thirdly,] it is a contraction of إِنَّ , and is put before a nominal and before a verbal proposition. (Mughnee, K.) In the former case, it is made to govern and is made to have no government: (S, * K:) [i. e.] in this case, it is allowable to make it govern; contr. to the opinion of the Koofees: (Mughnee:) Lth says that he who uses the contracted form of إِنَّ uses the nom. case with it, except that some of the people of El-Hijáz use the accus. case with it: (T:) thus it is said, accord. to one reading, [in the Kur xi. 113,] إِنْ كُلَّا لَمَا لَيُوَفِّيَنَّهُمٌ رَبُّكَ أَعْمَالَهُمٌ [Verily all of them, thy Lord will indeed fully render them the recompense of their works]: (T, Mughnee:) Fr says, We have not heard the Arabs use the contracted form and make it to govern, unless with a pronoun, in which case the desinential syntax is not apparent; and he adds that in the instance cited above, they make كُلّا to be governed in the accus. case by ليوفّينّهم ; as though the phrase were لَيُوَفِّيَنَّهُمْ كُلَّا ; and that كُلُّ would be proper; for you say, إِنْ زَيْدٌ لَقَائِمٌ [Verily Zeyd is standing]: (T:) the ex. given by Sb is, إِنْ عَمْرًا لَمُنطَلِقٌ [Verily 'Amr is going away]. (Mughnee.) But it is [most] frequently made to have no government; as in the saying [in the Kur xliii. 34 accord. to one reading], وَإِنْ كُلُّ ذٰلِكَ لَمَا مَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا [And verily all that is the furniture of the present life]; and, accord. to the reading of Hafs, [and of 'Ásim and Kh, in the Kur xx. 66, respecting which see إِنَّ ,] إِنْ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters]; &c. (Mughnee.) When it is put before a verbal proposition, it is necessarily made to have no government: (Mughnee, K:) and in most cases the verb is a preterite and of the kind called نَاسِخ [which effects a change of the grammatical form or of the meaning in a nominal proposition before which it is placed]; as in the saying [in the Kur ii. 138], وَإِنْ كَانَتٌ لَكَبِيرَةً [And verily it was a great matter]; and [in the Kur xvii. 75,] وَإِنْ كَادُوا لَيَفْتِنُونَكَ [And verily they were near to seducing thee]; (Mughnee;) in which last ex. AZ says, it means لَقَدْ , i. e. without doubt; and so in the same ch. vv. 78 and 108: (T:) less frequently it is an aor. of a verb of this kind; as in the saying [in the Kur xxvi. 186], وَإِنْ نَظُنُّكَ لَمِنَ ٱلْكَاذِبينَ [And verily we think thee to be of the number of the liars]: and both these kinds of expression may be taken as exs. to be imitated: less frequently than this it is a preterite of a verb not of the kind termed نَسخ ; as in the saying [of a poet], 1 [May thy right arm, or hand, dry up, or become unsound! verily thou hast slain a Muslim]; but this may not be taken as an ex. to be imitated; contr. to the opinion of Akh; for he allows the phrase, إِنْ قِامَ لَأَنَا [Verily I stood], and إِنٌ قَعَدَ لأَنْتَ [Verily thou sattest]: and less frequently than this it is an aor. of a verb not of the kind termed ناسخ ; as in the saying, إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنٌ يَشِينُكَ لَهِيَهٌ [Verily thy soul is that which beautifies thee, and it is that which deforms thee]; and this, by common consent, may not be taken as an ex. to be imitated. (Mughnee.) Wherever you find إِنٌ with لَ after it, decide that it is originally إِنَّ ; (Mughnee, K;) as in the exs. above: but respecting this ل there is a difference of opinion: see this letter. (Mughnee.) J says, (TA,) إِنٌ is sometimes a contraction of إِنَّ , and this must have ل put before its predicate, to compensate for what is elided, of the doubled letter; as in the saying in the Kur [lxxxvi. 4, accord. to him who reads لَمَا instead of لَمَّا ], إِنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ [Verily every soul hath over it a guardian]; and in the saying, إِنٌ زَيدٌ لَأَخُوكَ [Verily Zeyd is thy brother]; in order that it may not be confounded with إِنٌ which is syn. with the negative مَا : (S, TA:) but IB says, ل is here introduced to distinguish between negation and affirmation, and this إِنْ has neither subject nor predicate; so J's saying that the ل is put before its predicate is without meaning: and this ل is sometimes introduced with the objective complement of a verb; as in إِنْ ضَرَبْتُ لَزَيْدًا [Verily I struck, or beat, Zeyd]; and with the agent; as in إِنْ قَامَ لَزَيْدٌ [Verily Zeyd stood]. (TA.) When the contracted إِنْ governs, this ل is not necessary; so you may say, إِنْ زَيْدًا قَائِمٌ [Verily Zeyd is standing]; because in this case it cannot be confounded with the negative; for the negative does not render the subject mansoob and the predicate marfooa: and when it does not govern, if the meaning is apparent, the ل is not needed; as in 2 [And we are persons who refuse to submit to injury, of the family of Málik: and verily the family of Málik are generous in respect of their origins]; كَانَتْ being here for لَكَانَتٌ . (I 'Ak p. 99.) شَلَّتٌ يَمِينُكَ إِنٌ قَتَلْتَ لَمُسْلِمًا وَنَحْنُ أُبَاةُ الضَّيْمِ مِنْ آلِ مَالِكٍ | وَإِنْ مَالِكٌ كَانَتْ كِرَامَ المَعَادِنِ [Fourthly,] it is redundant, (S, Mughnee, K,) occurring with مَا ; as in the saying, مَا إِنْ يَقُومُ زَيْدٌ [Zeyd does not stand]; (S;) and in the saying [of a poet], 1 [Thou didst not a thing which thou dislikest]. (Mughnee, K: in the CK اَتْتُ .) It is mostly thus used after the negative ما , when put before a verbal proposition; as above; or before a nominal proposition; as in the saying, 2 [And our habit is not cowardice; but our destinies and the good fortune of others caused our being defeated]: and in this case it prevents the government of ما , as in this verse: but in the saying, 3 [Sons of Ghudáneh, ye are not indeed gold, nor silver, or pure silver, but ye are pottery], accord. to him who relates it thus, saying ذهبًا and صريفًا , in the accus. case, it is explained as a negative, corroborative of ما : (Mughnee:) and accord. to J, (TA,) the negatives مَا and إِنٌ are sometimes thus combined for corroboration; as in the saying of the rájiz, (El-Aghlab El-'Ijlee, TA,) 4 [We have not indeed seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels, than he]; (S, TA;) but IB says that ان is here redundant, not a negative. (TA.) Sometimes it is redundant after the conjunct noun مَا ; as in the saying, 5 [Man hopes for that which he will not see; for calamities intervene as obstacles in the way to what is nearest thereof]. (Mughnee.) And after the مَا termed مَصْدَرِيَّة , (Mughnee,) [i. e.,] after the adverbial مَا [which is of the kind termed مصدريّة ]; (TA;) as in the saying (of Maaloot El-Kurey'ee, cited by Sb, TA), 6 [And hope thou that the youth is destined for good as long as thou hast seen him not ceasing to increase in good with age]. (Mughnee.) And after the inceptive أَلَا ; as in the saying, 7 [Now he journeyed on, or during, that my night, and I passed the night in an evil state, broken in spirit by grief, being fearful that the distance to which he was going with Ghadoob (a woman so named) would become far]. (Mughnee.) And before the meddeh denoting disapproval: [for] Sb heard a man, on its being said to him, “ Wilt thou go forth if the desert become plentiful in herbage? ” reply, أَأَنَا إِنِيهٌ [What, I, indeed?] disapproving that he should think otherwise than that. (Mughnee. [See also art. انى .]) كَا إِنْ أَتَيْتَ بِشْىءٍ أَنْتَ تَكْرَهُهُ مَنَايَانَا وَدَوْلَةُ آخَرِينَا | وَمَا إِنْ طِبُّنَا جبُنٌ ولٰكِنٌ بَنِى غُدَانَةَ مَا إِنْ أَنْتُمُ ذَهَبًا | وَلَا صَرِيفًا وَلٰكِنٌ أَنْتُمُ الخَزَفُ أَكْثَرَ مِنْهُ قِرَةً وَقَارَا | مَا إِنٌ رَأَيْنَا مَلِكَّا أَغَارَا يُرَجِىّ المَرْإُ مَا إِنٌ لَا يَرَاهُ | وَتَعْرِضُ دُونَ أَدْنَاهُ الخُطُوبُ وَرَجِّ الفَتَى لِلْخَيْرِ مَا إِنْ رَأَيْتَهُ | عَلَي السِّنِّ خَيْرًا لَايَزَالُ يَزِيدُ أَلَا إِنْ سَرَى لَيْلِى فبِتُّ كَئِيبَا | أُحَاذِرُ أَنْ تَنْأَى النَّوَى بِغَضُوبَا [Fifthly,] it is syn. with قَدْ : so it is said to be in the saying [in the Kur lxxxvii. 9], إِنْ نَفَعَتِ ٱلذِّكْرَى [Admonition hath profited], (T, Mughnee, K,) by IAar (T) and by Ktr: (Mughnee:) and Abu-l-' Abbás relates that the Arabs say, إِنٌ نَفَعَتِ ٱلذِّكْرَى meaning قَدْقَامَ زَيْدٌ [Zeyd has stood]; and he adds, that Ks states his having heard them say so, and having thought that it expressed a condition, but that he asked them, and they answered that they meant قَدْقَامَ زَيْدٌ , and not مَا قَامَ زَيْدٌ . (T.) [So too, accord. to the K, in all the exs. cited in the next sentence as from the Mughnee; but this is evidently a mistake, occasioned by an accidental omission.] [Sixthly,] it is asserted also by the Koofees, that it is syn. with إِذْ , in the following exs.: in the Kur [v. 62], وَٱتَّقُوا ٱللّٰهَ إِنٌ كُنْتُمْ مُؤْمِنِينَ [And fear ye God, because ye are believers: and so, accord. to AZ, as is said in the T, in a similar instance in the Kur ii. 278: and in the same, iv. 62]: and [in the Kur xlviii. 27,] لَتَدْ خُلُنَّ ٱلمَسْجِدَ ٱلْحَرَامَ إِنْ شَآءَ آمِنِينَ [Ye shall assuredly enter the sacred mosque, because God hath willed, in security]: and in like instances, when the verb therein expresses what is held sure to happen or to have happened: and in the saying, 1 [Art thou angry because the ears of Kuteybeh have been cut, openly, or publicly, and wast not angry for the slaughter of Ibn-Házim?]: (Mughnee:) but in all these instances [it is sufficiently obvious that] ان may be otherwise explained. (Mughnee, K.) أَتَغْضَبُ إِنٌ أُدْنَا قُتَيْبَةَ حُزَّتَا | جِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ ٱبْنِ حَازِمِ [Seventhly,] it is sometimes syn. with إِذَا ; as in the Kur [ix. 23], لَا تَتَّخِذُوا آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا ٱلْكُفْرَعَلَى ٱلْإِيمَانِ [Take not ye your fathers and your brethren as friends when they love unbelief above belief]; and in the same [xxxiii. 49], وَٱمْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِىّ [And a believing woman when she giveth herself to the Prophet]: so says AZ. (T.) [Eighthly,] it is used for إِمَّا , (Mughnee and K, voce إِمَّا ,) distinct from إِمَّا which is a compound of the conditional إِنٌ and the redundant مَا . (Mughnee ibid.) [See an ex. in a verse cited voce إِمَّا in the present work, commencing with the words سَقَتْهُ الرَّوَاعِدُ .]